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Open Access Article
1 - The Greek Tragedy and the Place of the Gods with Aristotle
Eisa Nouri vayghan Shamsolmolok Mostafavi Esmaeel ShafieeAristotle, the famous Greek philosopher, discussed tragedy in poetics but he did not care the “Gods”. While historical studies show that the “Gods” play an important role in tragedy. In this study we try to determine the causes of ignoring the &l MoreAristotle, the famous Greek philosopher, discussed tragedy in poetics but he did not care the “Gods”. While historical studies show that the “Gods” play an important role in tragedy. In this study we try to determine the causes of ignoring the “Gods” in tragedy with Aristotle. The method is descriptive-analytical and library resources have been used. In this study we first examine some of the Aeschylus, Sophocles and Euripides’s tragedies and examine Aristotle’s vision in this regard. The main question of this study is: what are the causes of ignoring the role of “Gods” in tragedy with Aristotle? The result of this study that can be used by researchers of philosophy and theatre show that the causes of ignoring the role of the gods in the event of tragedy by Aristotle are: realistic, logical and rational view of world phenomena, maintaining religious and moral principles and as well as belief in man as a creature of intellection and choice Manuscript profile -
Open Access Article
2 - The Holy Qur'an's View on Christian Trinity
عبدالرحیم SoleimaniThe Holy Qur'an refers to the Christian Trinity and rejects it but this issue poses a question: does Qur'an reject a kind of Trinity which has been prevalent during the time of the advent of Islam in the Hedjaz (Arabia) or completely reject the whole idea? It has been s MoreThe Holy Qur'an refers to the Christian Trinity and rejects it but this issue poses a question: does Qur'an reject a kind of Trinity which has been prevalent during the time of the advent of Islam in the Hedjaz (Arabia) or completely reject the whole idea? It has been said by some Christian writers that there are two differences between the Trinity which is rejected by the Holy Qur'an and the orthodox Christian Trinity; firstly it speaks of Trinity as tri-Gods and not "one Essence in three persons", secondly Qur'an's Trinity includes "God, Jesus and Mary" and not "the Father, the Son and the Holy Spirit". By collecting the related verses of the Qur'an and referring to some commentaries, these writers try to prove their theory. On the other hand, some Christian writers have claimed that Holy Qur'an not only does not reject the Trinity but also confirmed it. In their arguments, they mention two other terms, i.e., "the word" and "the spirit" which alluded to the Jesus in the Qur'an. We believe that the interpretation of these Christian writers is incorrect and the evidence shows that the Qur'an rejects the prevalent Trinity and not "Tri-Gods" and Trinity for Qur'an does not include "God, Jesus and Mary" but "the Father, the Son and the Holy Spirit". Manuscript profile -
Open Access Article
3 - The Analytical Comparison of Siavash, Osiris and Attis
Mahmoud Rezaee Dashte ArzhanehIn the passionate and poetic story of Siavash in “Shah Name” only the surface structure of the story could be observed although the remains of his fruitful original myth could be pointed out in the rest of “Shah Name”. Siavash is in fact the Ira MoreIn the passionate and poetic story of Siavash in “Shah Name” only the surface structure of the story could be observed although the remains of his fruitful original myth could be pointed out in the rest of “Shah Name”. Siavash is in fact the Iranian God of Fertility of the plants who has been represented as a prince because of his failure in the myth. The present article is an analytic comparison of Siavash with Osiris and Attis. The results of the research show that the mentioned gods have certain similarities. All three have direct relation with nature and its luxuriance. All three have a goddess with affiliated with them, namely Sudabeh, Isis and Sibil who prepare the ground for their death and resurrection (winter and spring). And every year this death and resurrection is repeated for more fertility of nature. Manuscript profile -
Open Access Article
4 - God's essence and his attributes in view of Avicenna and Ghazali.
faride hakimi Mahdi DehbashiIn Avicenna's idea, knowledge of the God's inner most core is impossible, because human reason is incapable to perceive the very essence of God. But knowing his essence through recognition of his aspects and Monica stations would be possible. These aspects called be kno MoreIn Avicenna's idea, knowledge of the God's inner most core is impossible, because human reason is incapable to perceive the very essence of God. But knowing his essence through recognition of his aspects and Monica stations would be possible. These aspects called be known in the context of understanding Gods Name & existence. Avicenna believes that the Gods existence & attributes are the same and identical. Existence of the main attributes the necessary existence, transcendence which created between his Existence & attribute is one of the considerable issues in theology which has been observed either in essential attributes or attributes of acts. Ghazali has no doubt that in virtue of reason and sharia; there is no similarity between the God & other creatures. What has been denied in account of reason & Sharia is on the context of essential similarity which is accomplished idiomatically between two identical of one kind. Ghazali proves all the attributes which is devoted to those God, but he believes that these attributes are added to his essence and also through his eternity interferences in attributes. Also there are distinctions about some attributes like knowledge between the two thinkers. In this paper, it has been tried to prove the existence of these attributes as real and united with God's essence. Manuscript profile -
Open Access Article
5 - Semiology and Burying the Girls Alive
Hamid Reza Mirhaji Taleb Rabiee There are different reasons and arguments about the burying alive of girls. And these differences among the arguments of interpreters and historians make the reader to ponder about them. Furthermore, these differences show that the burying alive of girls ca More There are different reasons and arguments about the burying alive of girls. And these differences among the arguments of interpreters and historians make the reader to ponder about them. Furthermore, these differences show that the burying alive of girls can have other reasons from what has been stated or these reasons are included in those stated. However, by studying the roots of this tradition among Ignorant Arabs (Jahili Arabs) and analyzing it through semiology, the reasons of this tradition has been revealed, and the obstacles to the understanding of it has been removed. The semiological approach shows that there are lots of signifiers that need signified more than what has been stated. Those signifiers have linked religion and religious beliefs. The thing that is clear is that to kill human beings and victimize them for the gods has existed among former religions and nations. Semiological analysis and their equivalents show that there is a strong connection between the victimization of human beings among former nations, and the victimization of boys for gods among Jahili Arabs, and the burying of girls. And this connection links tradition to religion and beliefs. Manuscript profile -
Open Access Article
6 - Evaluation of Groundwater Vulnerability of aquifers in Aisin plain by DRASTIC and GODS models and GIS
Majid Pourbalighy Sahar Rezayan Maryam Rafaty Rokhshad HejaziBackground and Objective In arid and semi-arid regions such as Iran, where the average annual rainfall is less than one-third of the world's average annual rainfall, groundwater is an important source of drinking water. Quantitive and irregular rainfall, limited surface MoreBackground and Objective In arid and semi-arid regions such as Iran, where the average annual rainfall is less than one-third of the world's average annual rainfall, groundwater is an important source of drinking water. Quantitive and irregular rainfall, limited surface water resources, and its absence in many parts of the country have led to the widespread use of groundwater. Today, increasing agricultural, horticultural and livestock activities on the one hand and industrial and workshop activities and population development along with population growth, on the other hand, excessive use of natural resources and expansion of industrial and agricultural activities and mass production of waste and scrap, groundwater resources are threatened. Seriously and has caused a lot of pollution. Qualitatively, most groundwater reservoirs are vulnerable to ministerial sources. Point sources of pollution from domestic and industrial wastewater and non-point sources of pollutants result from improper and excessive consumption of fertilizers and pesticides and their leaching into groundwater. Widespread groundwater pollution and the growth and awareness of human societies about the importance of these vulnerable resources have led to extensive efforts to protect groundwater. The process of regenerating aquifers on a regional scale in a reasonable time frame is not possible because groundwater flows very slowly. Vulnerability assessment is a way to zoning areas that are most prone to contamination; therefore, to prevent contamination and effective groundwater management, it is necessary to assess the vulnerability of aquifers because vulnerability can help determine practical and practical policies for the management of groundwater resources in the path of sustainable exploitation. In our country, in the last decade, the assessment of groundwater vulnerability to pollution has grown significantly and has had good results. Vulnerability assessment is a low-cost and powerful way to identify areas prone to contamination. Vulnerability assessment is a low-cost and powerful way to identify areas prone to contamination. In the Aisin plain of Hormozgan, due to its small area, low annual rainfall, and lack of water resources in this area, the use of groundwater resources is very important. Due to population growth, industrial activities and agricultural development, and the use of agricultural pesticides and chemical fertilizers in this plain and due to lack of knowledge or understanding of the exact level of groundwater vulnerability in this area, the need for rapid techniques to identify and assess vulnerabilities. It is underground in this area. The purpose of this research is was to map the vulnerability of groundwater in the Aisin plain of Hormozgan using DRASTIC and GODS methods and with the help of GIS.Materials and Methods This research was carried out by DRASTIC and GODS methods with the help of GIS. The DRASTIC method is the most important rating method for determining vulnerability, which is more common among researchers and experts and has been used. The DRASTIC method consists of a combination of seven measurable and effective hydrogeological features effective in transferring contamination to groundwater, including groundwater depth, net recharge, aquifer, soil environment, Topography, Impact of the vadose zone, and hydraulic conductivity. Aisin plain based on available data extracted from Hormozgan Regional Water Company in GIS environment and after ranking and weighing them between 1 to 10 and superimposing them, the final vulnerability map of Aisin aquifer based on the DRASTIC model obtained Came. The GODS model, which is a very simple, practical, and experimental method for rapid assessment of groundwater pollution potential, also has four characteristics of aquifer type, unsaturated area, groundwater depth, and soil type, which were used in this study. The data used in the above models were extracted from 19 piezometric wells located in Aisin plain, which were available from 1987 to 2018. In the GODS method, like the DRASTIC method for each of the hydrogeological characteristics based on the available data, in the GIS environment, a map was prepared and ranked between 1 and 5, then after superimposing them, vulnerability maps of Aisin plain with GODS model obtained.Results and Discussion Since in the DRASTIC model index, the minimum possible vulnerability is 23 and the maximum is 230; However, the results of the final Aisin aquifer vulnerability map by the DRASTIC method, which is almost the most complete indicator for assessing groundwater vulnerability, Showed that the range of DRASTIC index values is between 59 and 163. The map of this index has been extracted in 6 categories from non-vulnerability to high vulnerability. Most of the area (33.66%), which covers the northeastern parts, from the center to the south of the plain, has low to moderate vulnerability. After that, moderate vulnerability (19.29%) was located in parts of the center and northwest, respectively, and also very low vulnerability (14.75%) in parts of the south and east, in parts of the east and south without vulnerability (29 11.11%), in the northern and part of the center and south with low vulnerability (10.15%) and finally, high vulnerability (10.84%) in the central and western parts were in the next categories in terms of area. In fact, according to the DRASTIC model, most of the aquifer sections of the Aisin plain were in low and medium to medium vulnerability classes in terms of vulnerability potential. Also, the results of the GODS model showed that the study area is divided into three parts including low, medium, and high vulnerability. Most of the Aisin plain (66.83%) is in the range of moderate vulnerability with ranks between 0.5 to 0.3 And the lowest level (11.31%) is related to the high vulnerability potential with a rank of 0.5 to 0.7.Conclusion In general, in both methods, the inherent vulnerability of the Aisin aquifer has been evaluated in low to high vulnerability ranges, but the extent of expansion of their vulnerability ranges has been different and the DRASTIC model of different vulnerability zones due to more characteristics and different weights based on these characteristics are different. Contamination is more accurately identified. Manuscript profile -
Open Access Article
7 - Mystical Manifestation of Vedic Gods in Avesta and Shahnameh
Zohreh SarmadThe attainment of knowledge is the most important goal of the philosophical, artistic and mystical efforts of the world of today and yesterday. The power of revelation is sometimes exercised with imagination and imagination; But many similarities and commonalities can b MoreThe attainment of knowledge is the most important goal of the philosophical, artistic and mystical efforts of the world of today and yesterday. The power of revelation is sometimes exercised with imagination and imagination; But many similarities and commonalities can be found between them. In this study, the aim is to examine mystical ideas in two works that seem to contradict mysticism, but research on them has shown that, despite the apparent contradictions, there are many similarities and commonalities in achieving knowledge. Shahnameh is not a mystical work. However, the origin of mysticism is the God-seeking nature of man and no heart can be found in which there is no sign of mystical tendencies and thoughts. Some of the mythological and epic characters of Shahnameh are the gods of Rig Veda religious songs; After the advent of Ashuzardasht and the spread of monotheism, they appeared in the form of gods and kings in the first epic work, Avesta, and after Islam, they became the great kings and heroes of Shahnameh; in the history of these men and in some other The stories of Shahnameh come to discussions in which Ferdowsi's poetry becomes more like a mystical allegorical system. In this research, while introducing these characters to the mythical background and their evolution from the Vedas to Avesta and Shahnameh and analysis Mystical mention of each. Manuscript profile -
Open Access Article
8 - ارزیابی آلودگی آب زیرزمینی محدوده مطالعاتی مرند تحت شرایط استفاده مجدد پساب شهری در کشاورزی با استفاده از GODS
فرناز سلامتی امیرحسین کوکبی نژاد محمدعلی حسن پورمحدوده مطالعاتی شهرستان مرند در 45 درجه و 46 دقیقه طول شرقی و 38 درجه و 26 دقیقه عرض شمالی قرار دارد و در شمال غرب استان آذربایجان شرقی و در 60 کیلومتری شمال غرب شهرتبریز واقع است . متاسفانه در سالهای اخیر توسعه کشور ها، از جمله ایران موجب بهره برداری بیش از پیش و استفا Moreمحدوده مطالعاتی شهرستان مرند در 45 درجه و 46 دقیقه طول شرقی و 38 درجه و 26 دقیقه عرض شمالی قرار دارد و در شمال غرب استان آذربایجان شرقی و در 60 کیلومتری شمال غرب شهرتبریز واقع است . متاسفانه در سالهای اخیر توسعه کشور ها، از جمله ایران موجب بهره برداری بیش از پیش و استفاده نادرست از منابع آب زیرزمینی شده و این امر باعث کاهش این منابع و عدم کنترل میزان آلاینده ها که به دلایل مختلف ایجاد شده اند، زمینه آلودگی این منابع ارزشمند را فراهم آورده است. درتحقیق انجام گرفته ، سعی شده با استفاده از روش جی او دی اس و با استفاده از نقشه های آرک جی ای اس ، ﺗﺤﻠﻴﻞﻫﺎی زﻣﻴﻦآﻣﺎری و نقشه رتبه بندی منطقه غیر اشباع ، نقشه تغییرات عمق اب زیرزمینی ، نفشه رتبه بندی محیط خاک،نقشه رتبه بندی محیط آبخوان و نقشه آسیب پذیری کمی وکیفی در آبخوان مرند و نقشه آسیب پذیری اراضی کاربری محدوده مطالعاتی ترسیم شده و با توجه به اهمیت و حساسیت موضوع ارزیابی الودگی آبخوان مرند مطالعه شود و نتایج حاصل از ارزیابی آلودگی استفاده مجدد از پساب شهری در کشاورزی ، حاکی از این است بخش شرقی دشت با وجود جمعیت زیاد ساکن در منطقه دارای آلودگی بیشتری نسبت به غرب دشت که بیشتر زمین های کشاورزی است ، می باشد و براساس مدیریت الودگی در محدوده مطالعاتی بهتر است از پساب تصفیه شده در غرب دشت برای ابیاری زمین های کشاورزی استفاده گردد. Manuscript profile -
Open Access Article
9 - Ziggurat; A Symbolic Structure
mohammad taghi fazliIt has long been known to human being that mountains play an important role in producing water and rain , and that water sources can be found there. Water has been closely associated with the formation of civilizations. For this reason, the starting point for civilizati MoreIt has long been known to human being that mountains play an important role in producing water and rain , and that water sources can be found there. Water has been closely associated with the formation of civilizations. For this reason, the starting point for civilizations can be traced in mountains. Moreover, inhabited caves and stony shelters found are all in mountains. It should be kept that the raw material for prehistoric man, i.e. stone, was found in mountains. Mountain in mythology is the place of gods. In Greece the highest mountain was Olympus where Zeus was worshipped. It can be said that the settlement and reproduction of gods in mountains showed the importance of mountains. In Sumer and the south of Mesopotamia, however, there is not a high mountain; therefore, they build their temples mountain-like. Among these was the Tower of Babel built like a mountain. In fact, multi-story temples and pyramids symbolized mountain. This can be supported by the fact that no picture on pottery, seals and mountain cliffs were used for entertainment, as no symbol of writing systems was used without a purpose Manuscript profile -
Open Access Article
10 - Religious terminology in Persepolis fortification tablets
Leila Kochaki Kia Mehrnaz BehrooziEver since the Persepolis clay tablets were read and translated by Hallok and others, various scholars have examined it from linguistic, economic, and geographical perspectives. Among the features studied is the religious feature of the Achaemenid era. The words availab MoreEver since the Persepolis clay tablets were read and translated by Hallok and others, various scholars have examined it from linguistic, economic, and geographical perspectives. Among the features studied is the religious feature of the Achaemenid era. The words available in the fortification and treasures of Persepolis help to clarify the religious ambiguities of the Achaemenids. The aim of the research is to recognize and analyze ritual words in Persepolis fortification tablets.The methodology is Descriptive-analytical, historical and documental; After analysis, the following result was obtained: The tablets mention the letters of the gods of different Iranian, Elamite and Akkadian nations together due to the religious tolerance of the Achaemenids and those gods receive the same rations. It also mentions the Babylonian and Elamite priests/Shatin along with the Magus and the guardians of the fire/Hatormakshe, and rations and rewards have been set for them and their temples. They even hold special ceremonies for lan (ceremony) and libation for all the Iranian and non-Iranian gods. In addition, in these tablets, the names of 3 rivers and 3 mountains are also mentioned, for which a ceremony of libation should be performed. It represents the worship and sanctity of the two elements of soil and water by the Achaemenids. Manuscript profile -
Open Access Article
11 - Similar Functions of Greek and Iranian Myths in the First Three Thousand Years of Creation
Nasrin AslāniMyth is a reaction to man's inability to cope with his/her infirmities and weaknesses. Mythical elements and characters are rooted in realities that change over time; as cultures are intertwined, myths blend together and new myths are created. Sometimes myths appear wit MoreMyth is a reaction to man's inability to cope with his/her infirmities and weaknesses. Mythical elements and characters are rooted in realities that change over time; as cultures are intertwined, myths blend together and new myths are created. Sometimes myths appear with different names but identical functions in different areas. The present study is an analytical-comparative one based on library data; its aim is to show the similarity of the functions of Iranian and Greek myths. Accordingly, they are compared, their common points are shown and the theory of the uniformity of the thoughts of all human beings in the early millenniums are examined. Since myth is the product of human thinking and derived from human nature, there are obviously similarities between the myths of different nations. These nations refer to same phenomena with different names, and the differences between myths can be attributed to the social conditions of each nation. Manuscript profile -
Open Access Article
12 - A Comparative Study of Samak-E Ayyar and Two Indo-Iranian Myths: Indra and Mitra
Leilā Mokhtāriniyā Farzāneh Yusef-ghanbariA large number of gods have arisen from the world of mythology and have been appeared as famous heroes or great kings in epics. One of these heroes is Samak in the prose epic-heroic story of Samak-e Ayyar. This hero, like the mythological gods Indra and Mitra, is consid MoreA large number of gods have arisen from the world of mythology and have been appeared as famous heroes or great kings in epics. One of these heroes is Samak in the prose epic-heroic story of Samak-e Ayyar. This hero, like the mythological gods Indra and Mitra, is considered to have some mythical characteristics. Some of the mythological features of Samak are as follows: rescuing princesses from the clutches of evil kidnappers; an inseparable relationship with Khorshid Shah; destroying demons and fairies; constantly accompanying a woman who is the manifestation of a goddess. By an analytical-comparative approach and considering the Indo-Iranian sacred texts, Rigveda and Avesta, and the ideas of mythological scholars such as Mehrdad Bahar, the authors of the present article have tried to compare the functions of two gods, Indra and Mitra, with the functions of Samak. The results show that Samak, the prominent hero of the prose epic-heroic story of Samak-e Ayyar, is an amalgamation of two mythological cultures of India and Iran and have metamorphosed into a new form. Manuscript profile -
Open Access Article
13 - Fire in Iranian and Vietnamese Mythology: A Comparative Study
Elhām Rastād Nāsser Nikoubakht phuong Vo Ti Thanh Fire is one of the most important and mysterious elements of the universe, and it can be said that the human civilization began with its discovery. The myths from different ethnic groups show how man discovered fire and what its significance and status was. The im More Fire is one of the most important and mysterious elements of the universe, and it can be said that the human civilization began with its discovery. The myths from different ethnic groups show how man discovered fire and what its significance and status was. The important place of fire in the myths of Iran and Vietnam and the similarity of some rituals of the two countries in which fire is sanctified and worshiped, show that there are common cultural aspects between the two nations. The purpose of this study is to better understand the myths of Iran and Vietnam, especially the myths related to fire. Using the descriptive-comparative method, in the present article, an attempt has been made to study some myths of the two countries and the narratives related to the element of fire. According to the classification of myths related to gods and rituals and the discovery of fire, the results of the study show cultural similarities between the two countries, as Fire Dancing Festival in Vietnam is similar to the Chaharshanbe Suri and the Azargan festival in Iran. Also, in the myths of the two countries, fire symbolizes victory over the enemy and hell symbolizes the punishment of sinners. The difference between the mythological narratives of Iran and Vietnam is more about the gods and how to discover fire. Manuscript profile -
Open Access Article
14 - The Role of Supernatural Forces in the Battle of Rostam and Esfandiyār
Hosain Mirza NiknamOn the first day of the battle, Esfandiyār overcomes Rustam with the power of invulnerability, a divine power, and not by use of muscle. This is a blessing given by Ahura Mazda, the strongest god of Zoroastrianism. Rustam has to ask the gods and smaller supernatural for MoreOn the first day of the battle, Esfandiyār overcomes Rustam with the power of invulnerability, a divine power, and not by use of muscle. This is a blessing given by Ahura Mazda, the strongest god of Zoroastrianism. Rustam has to ask the gods and smaller supernatural forces to help him to overcome Esfandiyār's invulnerability. In Shāhnāmeh, there are numerous signs of the widespread presence of supernatural forces, including gods, demon, fairy, and Rustam calls them to overcome Esfandiyār. The present article attempts to analyze textual and inter-textual evidences of the role of supernatural forces and Rostam's help from them. The results show that a group of supernatural forces came to Rostam's aid in the last battle, and this caused a balance in the supernatural forces on both sides and led to Rostam's victory over Esfandiyār. The research is a qualitative one based on text analysis. Manuscript profile -
Open Access Article
15 - Siavash and the Myth of Eternal Return
Vahid Rouyāni Mansour HātaminezhādThe story of Siavash in Shāhnāmeh is an epic with dramatic and tragic elements.Having mythic roots enables us to analyze it by using new approaches. One of these new approaches is Mircea Eliade’s ‘eternal return’according to which gods have especial ch MoreThe story of Siavash in Shāhnāmeh is an epic with dramatic and tragic elements.Having mythic roots enables us to analyze it by using new approaches. One of these new approaches is Mircea Eliade’s ‘eternal return’according to which gods have especial characters, their origin is uncertain, they are killed innocently in youth, their death is the beginning of changes and new developments, and after their death mysterious rites are formed concerning the death they had faced. With respect to features of Siavash and the rites held after his death, as mentioned in the epic, mythical and historical texts, it seems that he is one of these gods and a symbol of process of becoming. His soul is tired of passing time and wants to reborn by returning to eternal time; his believers reach to this ‘eternal return’ by attending in his mourning rituals through which each one become a Siavash. Manuscript profile -
Open Access Article
16 - Indigenous and Mythological Elements in the Performative Narrative of the Story of Rustam and Esfandiar
azim jabbareh naserouThe tale of Rostam and Esfandyar is one of the most fascinating stories in Shahnameh which has had wide reflection among the populace. Ever since its creation this tragedy has been very popular in different regions of Iran and has undergone changes and been distor MoreThe tale of Rostam and Esfandyar is one of the most fascinating stories in Shahnameh which has had wide reflection among the populace. Ever since its creation this tragedy has been very popular in different regions of Iran and has undergone changes and been distorted at times. The ancient region of Kouhmareh Sorkhi is one region where this tale is very popular since antiquity. Like most other narratives this tale is not remembered by the people of this locality and only is told by the eldest and the most renowned naqqal of this area, Ali Hossein Allinejad , the last of the naqqals and narrators of the region. The naqqali narrative of this tale in this area is an amalgam of epic, popular and mythological beliefs of the natives of the region. The studies made by the writer of this article on the present epic narratives in the area and specifically the recent narrative shows that narrators and naqqals have tried to make these narratives more acceptable among the community by incorporating mythological ethnic elements and beliefs among people and thus preserve them in memories. This inspection not only shows part of mythological beliefs of this community but also records narratives not previously studied nor recorded in references. The findings of this research are presented under the following sections: 1- Birth of Esfandyar 2- Fertility myth 3- Martyred gods 4- belief in genies Manuscript profile
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