Asian Research Consortium

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1 Asian Research Consortium Asian Journal of Research in Social Sciences and Humanities Vol. 5, No. 5, May 2015, pp ISSN Asian Journal of Research in Social Sciences and Humanities Implementation of Human Creation Myth in Iranian and Semitic Mythology Ebrahim Vasheghani Farahani a, Mahtab Hassani b, Naeimeh Taheri c a Assistant Professor of Payame Noor University(PNU)- Iran b Masters of Persian Language and Literature at Payame Noor University(PNU)- Iran c Masters of Persian Language and Literature at Payame Noor University(PNU)- Iran DOI NUMBER / Abstract: Myth is among the most ancient and the most important constructions of human mind; it has got beyond construction and got the creator of human life due to its extraordinary importance and effect. Myth is a symbolic narrative of existence investigating substantial and fundamental issues including creation of the universe, its elements and the destiny of the world. It is a holy, supreme and final truth for its believers due to lack of historical and scientific evidences. Quality of Men creation is among one of the most important mythological narratives in all nations and tribes. This myth has a lot of similarities among different nations and tribes in spite of their different thoughts, cultures and religions including creation of men in Aryan mythology system particularly Iranian Mythology having a lot of similarities with the narrative of men creation in Semitic race and its expression can be observed in two religions of Judaism and Islam. In this paper we investigate the similarities between people s creation myth in Iranian and Semitic beliefs through library method and according to the existent narratives in Iranian, Jewish and Islamic references. Keywords: myth, creation, people, Iranian mythology, Semitic mythology 265

2 1-Introduction: 1-1-Problem Statement Myth and its plural form Mythology have come from Arabic language. Its definition in Arabic is this: myth and its plural, Mythology, is a story or anecdote with a mixture of fantasy creations and national narratives (Almonjed, below myth ). Some scientists have known the Greek Term historia meaning history and destiny the root of Myth and claim that this term has come into Arabic because of Syriac language (Razi 1962:717). Therefore term mythology has an Indo-European root and it must have root in Indo-European Language especially Persian Language. Therefore they claim that mythology has arisen from Indo-European root -Vid and it has been of the family of the ancient Persian terms Vaedya and the new Persian term novid meaning enunciation and the Arabic terms va d, va de, va id should have been from this family and probably they have been derived from Persian ancient term Vaedya. Therefore a type of providence and eternity has been hidden in the Mythology and this section of mythology essence has created the myth of finalization especially the myth of the promised as the ancient being hidden in the mythology has caused the visibility of the myth (Vasheghani 2014: 11). Besides it has been claimed that: Ostoore in new Persian, has been called Myth in European language, it is a term derived from Muthos in Greek meaning anecdote and story (Kazzazi 1993:2). Another viewpoint has known Aryan terms the root and origin of myth. According to this: term Myth has been considered one of the most ancient Iranian terms having brought in Avesta. Another word Uxt has accompanied Myth in Avesta which has been pronounced Mithuxt. Myth means encrypt and sign and Uxt means saying and speaking. Overall they mean mysterious or cryptic word or sign or password. (Mahmoudi Bakhtiari 1989:98-99). John Heinzl writes about myth: myth is a very complicated cultural reality (Heinzl 1994: 320). Definition of myth is very complicated due to its complicated entity and its different instances, and researchers don t agree with each other on rendering a definition; though we can find some common components in definitions in spite of all differences and they consider them the essential components and the myth s inherent limit (Vasheghani 2008:240). Esmaeilpour defines myth like this: myth consists in symbolic narrative or display about angels, supernatural creatures, and overall, cosmology that a tribe uses to interpret its existence. Myth is a holy and straight destiny happening in eternity, increate and it is symbolically imaginative and hallucinous, that is how and what is created, it has existence or not or it will be destroyed and finally myth is an explorer of the existence to say figuratively. (Esmaeilpour 1998:13). Bastide Roger defines myth in these word: myth is a fictitious and wonderful anecdote with a humanity and imponderable origin in which signs not humane and almost natural resources are represented in portrait of individuals and their actions and adventures have a special meaning (Bastide 1991:45). Mircea Eliade defines myth: myth is a narrator of sacred and divine story. It narrates an event happening at eternity, when everything is created and comes into being therefore, myth always narrates a creation; it says how it comes into being, it gets a creature and starts its existence (Eliade 1983:14). Myth is similar to a dream somehow: dream language is symbolic and Cryptic like myth, therefore both dream and myth are connected to unconsciousness and they arise from that (Kazzazi 1993: 123). In fact we can say: dream is an individual myth and myth is a collective dream (ibid 59). The Myth Started is among the most important branches of myth narrating the beginning of the universe in a symbolic language and sacred atmosphere; it speaks of the combination of evil and good forces at the beginning of universe, how the universe and universe elements have been created how human beings have been created. People s creation myth are very similar in different mythologies including Aryan and Semitic mythology system. Creation of men in both systems has been bonded with the battle between two good and evil forces and the first man is the bearer of the Primordial sin and simultaneously has the charge of leading the battle with bad forces among the creatures. 266

3 1-2- Research Background: Al lot of researches have been conducted about Aryan and Semitic mythology, some of them are: Research in Iranian Mythology Books, compiled by Mehrdad Bahar, the person who has investigated Iranian Mythology generally and people creation Myth specifically. Asar-ul Baqiye compiled by Abu Rayḥan al-biruni which is among the most ancient researches written in Persian about Mythology. History of Prophets and Kings compiles by Hamzeh Esfahani and that is also among ancient books written in Persian about myth scholarship. Myth Creation Mythology essay written by Mehdi Rezai published in journal of Art Month Book. Bondaheshen compiled by Franbaghdadegi, Great priest of Zoroaster, which is in fact a summary of Avesta and Mehrdad Bahar has added margin and description to that. A comparative look at the mystery of creation and the story of Adam, written by Ahmad Fazlinejad, and published in Journal of Educational Development. Creation Myth in Ancient Iran compiled by Ebrahim Vasheghani Farahani investigating the genesis of existence and creation of its components in Ancient Persian beliefs and the Examples of the first man and the first king of the legendary history of Iran written by Arthur Christen Sen. Despite all these precious works, no essay has been written to investigate specifically subject of Comparison of human creation in Iranian and Semitic Mythology necessity and importance of research: Considering the fact that the how and the why of the human creation is among the most important issues pondered by human beings during the history, the investigation of this subject can be a response- of course Mythological- to one of the most important questions asked by human beings during the history. Since two Aryan and Semitic mythology systems are among the most important mythology systems among human beings, the comparison of the creation of men in two mythological systems can detect the common beliefs among large populations of human beings. 2- Discussion: 2-1- Creation of Man in Iranian Mythology: Iranian Mythology which has been known more in the framework of Zoroastrian and Manichaean mythology is a great collection of Ancient Iranian beliefs about existence, even now modern Iranians have not believed most of its components. This mythological set is itself a part of Aryan Mythology (Indo-Iranian) which is itself a part of Indo-European mythology. In this mythological system the creation of man is subject to the battle between good and evil forces. People support the good forces and battle with evil and vicious forces to attain absolute goodness in the universe is their mission. Kiomars is the first man in the Iranian Mythology and they have considered his creation the fulfillment of Hoormazd (God) Promise in helping the creatures in the battle with Demon. Creation of the first man, Kiomars, was done in the sixth Gâhanbâr * (Franabagh Dadegi 1990:49) and this day which is called hamaspatdam in Zoroastrian religion is the last day in the solar calendar (Khorde Avesta 2002: 217). Besides, Abu Rayhan Biruni knew the creation of Kiomars on Hormazd Day or 1 st day of Farvardin in vernal equinox and the beginning of the seventh thousand years from the creation of the universe (Biruni 1983:71). Hoormazd (God) first created man, then wanted to make a material body for his soul, then promised men victory over Demon after they got satisfied with their material body. Therefore Hormoozd created men in ten species from very good and supreme to very bad and menial, Kiomars was from the good species and the tenth species was Ape (monkey) (Franabagh Dadegi 1990:80). Human being like other material creatures created by God, was innocent first, then Demon * In Zoroastrian, Hormazd, has created the universe in six days. Each day is called Gâhanbâr, one Gah (period) or Gahbar or Gahanbar. Creation of Kiomars was in the sixth Gahanbar. 267

4 mixed with him and ruined him, as he ruined and spoiled plants, animals, forests, mountains, plains, water and even stone (Franabagh Dadegi 1990:92). Balami knows Kiomars of Myths the Man in Semitic beliefs: Ajam groups (Iranians), say that he is the one calling him human and creation is from him (Balami, Vol. 1, 1974:113). Masoudi writes according to this belief: some others who were less in number assumed that the original race and origin of creation was from him (Masoudi, Vol :215) and again Masoudi writes in Altanbih and Aleshraf that Kiomars was the first king and the first man and he was Adam (ibid 1986: 81). Ebn Asir writes: Iranians have named no one other than Kiomars and they assume him Adam the Father of Humans (Ebn Asir 1970: 11). But he also adds that Kiomars was not the first Man but he got stubborn and wanted dominance and he got called Abu Adam (father of Humans) and said that I would kill the one calling me the name other than this name (ibid:12). And of course, like most other opinions of Ebn Asir, hastiness and prejudice in judgment has shown Ebn Asir s opinion odd and unacceptable (Vasheghani 2014: 185). Hamzeh Esfahani, Iranian historian and researcher, introduces Kiomars the first man, relying on Avesta, Khodai Nameh, and relying on what he names some books in another form with more description (Hamzeh Esfahani 1967: 62). And it is likely he means Bundahisn and Pahlavi Version that is summarization of Avesta (ibid: 61, 62) and he writes again that Iranians Know Kiomars the Father of Humans according to Avesta (ibid: 9) and know the humans from Kiomars (ibid: 10). Abu Rayhan Biruni also writes: but Iranians know Kiomars the first Man (Biruni 1973: 141). Of course, Biruni brings about an interesting opinion about the first man: some assume that there are some time in which birth stops at the end of that period and it totally wilts and disappears and again it renews and appears at the beginning of another period. Therefore every period is for an Adam and Eve and the history of that time depends on those two individuals. Or like other individuals believing that there are special Adam and Eve for special lands and this is the reason of difference between sons of Adam appearances and manners and vocabularies (ibid: 154). Besides the narratives knowing Kiomars the first man and all whether Middle Persian or Modern Persian- depend on an ancient or Avesta narrative, there are some narratives knowing Kiomars one of the descendants of Adam or Noah. These narratives all belong to Modern Persian and they have come into existence through the combination of two different mythological systems, i.e. Iranian and Semitic Mythology. Some know Kiomars son of Adam from Eve and some others know Kiomars Ham-Ibn-e- Yafes- Ibn-e-Noah (Ebn Asir 1970: 12). A group knows Kiomars Amim Son of Lavez Son of Eram Son of Sam Son of Noah, because Amim was the first son of Noah to Reside in Fars, Kiomars resided in Fars too (Masoudi, Vol : 215). Some scholars state that Kiomars was the great grandchild of Adam and it is said that Adam was Seth, Adam Caliph, therefore [he was] Anoush-Ibn-Seth, [he was] Qinan-Ibn-Anoush and Kiomars was him and the first King of the world (Balami, Vol1, 1974: 135). They also say he was one of the sons of Ham [son of] Adam. When Seth died he did something with his brothers [and Nephews], he rose and went to Damavand with his children and they lived there, and they got a lot and they called Kiomars Kahomars (ibid: 114) creation of Man in Semitic Mythology: Mesopotamian mythology is among great and important series of Semitic mythology. Mesopotamian mythology is divided into two groups of Sumerian and Babylonian and both have chaos and confusion about the creation of Man, and it arises from the different translations found in tablets. Description of the reason for creation of man was the axis of Sumerian mythology before the How of creation of man gets the axis. This myth believes human beings were built to serve gods and deities, to plant and therefore there was no necessity for gods to work hard (henry Hook 2001: 30). Because gods do all difficult labors, digging and cleaning channels though they hate those. They have resolved they have worked enough after 3600 years (Mack Kal 1994: 68). This narrative is somehow related to Iranian narratives 268

5 about the creation of Man, for Hormazd created Kiomars in Iranian Mythology in order to fight with Devil on behalf of him and it can be assumed that Devil is nothing but non-existence forces including drought, famine, barren land, and another narrative in Mesopotamian mythology speaks of Ninmahwife of God of Birth- who mingles soil and creates man. In this narrative, Ninmah creates six different types of man. The remaining of the narrative names other humans who were created by Enki (among the gods of Mesopotamia). This narrative is similar to Avesta narratives knowing creation of men in ten species, Kiomars is the excellent species and ape is the tenth species. Anki creates a man with unable mind and body. Then he asks Ninmah to do something to improve the condition of this wretched creature, but Ninmah cannot do anything about that and curses Anki because of the creation of this weak and miserable creature (Henry Hook 2001: 20). The fact that name of the first man is Adam is narrated in Holy Book (Torah). The term Adam in Hebrew language is a cognate of Hadama meaning Earth and Edom meaning any red thing. In the travel (book) of Genesis, second part, seventh verse, it is mentioned: then God natured (made dough, made clay) man from the soil of Earth. Then He breathed spirit of life into Adam s nostrils, granted him life and Adam came into existence (Holy Book 1995:2). The story of creation of man in Torah, travel (book)of Genesis, first part, verses has mentioned finally God ordered to make humans similar to myself to rule over the animals of land, fishes of the sea and birds of sky therefore God created man similar to himself. He created man Male and Female and blessed them, then ordered: reproduce and conceive and get many, fill the land, rule over that and reign over all fishes of the sea, birds of the sky and animals and it is brought up in second part of Genesis Travel, verse 7: God natured Adam from soil of earth. Then he breathed spirit of life into Adam s nostrils, granted life to him, and Adam got a live creature. Adam is a Hebrew word meaning red soil, its color is the same as clay and used for pottery. It is not unlikely that the source and origin of these narratives to be the same as pattern of clay pottery. The story written in Torah about creation of Universe and Man is related to very ancient time about History of Israel. This story has expanded in the vast landscape of human geography with all relative changes and shifts. According to this story, the order of creation is this: a: Adam, natured by soil. b: garden, on the side to East, Eden. c: all types of trees including tree of life and the tree of knowledge of good and evil. d: cattle, animals of plain and birds. e: woman, created and natured from Adam (Henry Hook 2001: 144,145). According to this story, Adam (first man) was created before the creation of many creatures especially before the creation of woman. As if universe was for him and the creation of animals was upon Adam s request and to release him from loneliness. Woman came into existence at the last stage of creation. Her existence depends of the existence of man and came into life because of him. Like this Semitic myth, a myth from Indians that say, the first man comes into existence from the right rib of the big creature. They created the first woman from the left rib of the man in order to create a mate for him (Farokhi 1979:141). Creation of man from soil and the story of Adam s terrestrial nature is a vast and long story. Although Semitic myth about the creation of man from soil is vastly represented in heavenly grand religions, researches done on Anthropology and mythology has shown that subject of creation of man from soil has been common and known even among natives of remote areas not related to the people living in Lands of the Middle East and Mesopotamia (Fazlinejad 2002:50). One common and interesting point about narratives of creation of man from soil is that the soil from which humans are created is red. In Hebrew language, term Adam is close to hadama meaning land and like two above words the term Edom referring to anything red is significant (Razi 1962: 916, 917). Creating man from soil sometimes emerges by potter s wheel. Symbol of wheel, circle and sphere dome has a special place in myths and civilizations and the Creator of universe or humans are represented as troller or twirler of potter s wheel in amny myths. Xnum was god of fertility and creation in ancient Egypt. Xnum means founder and according to Egyptian myths he molded core of universe on potter s wheel. His name sometime has brought up as a potter creating humans and molding gods (Viou, 1996: 69, 70). 269

6 Original Sin and Fall Story (Man s Driven out from Heaven to Earth) is the common point among most of Man creation myth which has similarities in other mythological systems including Aryan myth. In most of mythologies, Adam and His woman would fall into the real world with hardship and struggle to survive after a golden period and ingratitude. This original sin has been found in different forms in the mythology related to both powerful civilizations and the primitive tribes. Of course mythology related to Adam and Eve and descent into the underworld or flesh world was common in Holy Book of the Jews, among Sumerian people, Babylonian Akkadian. Jews of Babel were familiar with this story and develop that. Stone inscription located in Britain museum has shown Adam and Eve on two sides of the Knowledge Tree and the snake seduced Eve to eat prohibited fruit was shown behind her. It is interesting to know that though this story has brought up in religions of Islam, Christianity and Jewish religion in different forms but the same theme, there were some mythology with this theme before their relation with these religions (Fazlinejad 2002: 50) Three Common Sources in Mythology of Man Creation: There were three sources for creation of Man in Nations Mythology especially Semitic and Aryan Mythology: 1- Creation of man from Generation of gods, 2- Creation of man from Soil, 3- Creation of man from Plant Creation of man from Generation of gods: Some mythologies know man from the generation of gods, i.e. man is like other gods with the difference that man came to the land for some reasons and lives there. Manichaeanism, the most important series of ancient Iranian mythology, names the first man and spouses, sometimes in continuance of Zoroastrian tradition, Gahomard and Mardianeh and sometimes it is called Adam and Eve due to the effect Manichaeanism religion takes from Christianity and mythological beliefs of Mesopotamia. These first spouses were first called Devil s child (Anti gods) in Manichaeanism. Devil like gods are supernatural creatures and since this creed looks at human being body as a prison for soul, its creation is known from devils, however men s creation and turning them into material body in Zoroastrian is for gods. This deep difference between the viewpoint of Mani and Zoroaster should be known as the deep effect of Christianity and some mythological beliefs of Mesopotamia on Mani s religion. It is brought in Manichaeanism that head of devils marries Ishtar or Venus and Adam and a girl named Eve were born (Rezai 2004: 58). It is worth mentioning that Babylonian Mythologies sometimes assign man bearing to the marriage of Marduk and the goddess Aruru (Gary 1999:62). This Babylonian narrative knows gods father and mother of first man, but man is the child of devil because of the pessimism of Mani about the universe creation. Unlike what is written about the creation of the first man from Devil, man has a godly nature in terms of spirit and material body in the older Iranian religion i.e. Zoroastrian. Kiomars creation was the first promise of god to creatures for creation of man in order that devil to be defeated and gods get prosperous. Because it was destined that universe got perfect with the creation of Kiomars, therefore Hormazd created Kiomars the most perfect one and found everything they wished to find in him (Pahlavi Narrative, 1988:25) and Hormazd praised himself when he created Kiomars (ibid: 22), because men were the most perfect material creatures and they detected everything gods wanted in him. This nice view of the creation of the first man and his nature closes Zoroastrian and Islamic beliefs and God praised Himself as the best creator after he created Adam in Islam (Quran, Momenoun Sura, Verse 15) Creation of Man from Plant: When reviewing Nations Mythology we see stories that they know man as a plant grown from the land or the body of the first man is made out of wood. The conception of man creation from plant is on the basis 270

7 of the nature observation and the cycle of birth and death during the seasons. A seed planted in soil grows after a while. It brings pedicle, leaf, flower, fruit and seed and it is from the seed that another creation starts. This process of growth inspires man to create such mythologies about the creation of man. This affair is completely natural and arises from an abstract perception of nature and making another story in its frame and the phenomenon that inspires poets to make a simile of narcissus as drunk eyes or know Cyprus metaphor of tallness of the lover, and they inspire poets to make a simile of creation of man as plant growth (Rezai 2004: 60). The first spouses in Iranian mythology are Mashy and Mashyane both meaning someone who dies. Both were born from the first man i.e. Kiomars meaning someone who dies. Mashy and Mashyane are considered the first real men from the viewpoint of Zoroastrian and Kiomars who was before them, prior to be a man as it is now, was a creature created before man and was the first sample for the creation of man in the future. Therefore Hormazd addressed them in this way after the creation of Mashy and Mashyane: you are men, father and mother of the people of the world, I created you in the most sense to do affairs with your common sense. Think well. Speak well. Do well and don t praise devils. (Bahar 1996: 176). Among the mythologies knowing plant and wood source of human beings, story of creation of Mashy and Mashyane is very significant and may be it is a complete instance about the introduction of a complete sample of the man creation from plant. Bandahesh, a religious Zoroastrian book written in Middle Persian and complied at late third century hegira, story of growth of Mashy and Mashyane is narrated: Kiomars released his semen when he died. That semen was purified by sun light and Spandaarmaz (Earth Lady) accepted one third of that. Mashy and Mashyane grew from the Earth as Rhubarb with one caulis and 15 leaves after 40 years which indicated their being 15 year old, in a way that their hands were on their shoulders and united in terms of growth and view and was not clear which one was male and which female and then both transformed from plant to man and soul came into them as Paradise (fluid and what is not material). Each one first thought to be desirable for another because each one was real for another. First they went and urinated and their first speech was that Urmazd created water, land, plant, animals, stars, moon, sun and all serendipity, but then bad thoughts attacked them and polluted their thoughts and said that Devil created water and land and plant and other things. They said those lies because Devils desired them. Devil was the first one got happy of those lies. They both got guilty after this lie and their soul got damned till Doomsday (Christan Sen 1984: 22). This narrative brought in details in Bondaheshan has a lot of similarities with Semitic narratives. The first similarity is a myth because of the plant presence. Islamic and Jewish narratives say that Man was born in paradise having a plant nature and Mashy and Mashyane were plants in Bondaheshan narrative. On the other hand the first spouses were carrier of Primordial sin in both Semitics (Islamic and Jewish) and Iranian narratives and the nature and entity of both sins are a thought against the God s will. Devil which causes the human being to commit sin in Zoroastrian is nothing but bad thought and literal structure of his name in Avesta meaning Paradise Angareh, meaning exactly bad thought. What Adam and Eve ate in Heaven without the permission from God and drove out of the Heaven because of that in Semitic Mythology was nothing but fruit of Knowledge Tree (Fazlinejad 2002: 50) Man Creation from Soil: Thought of creation of man from soil is may be the first and most natural justification for creation of man. This viewpoint is the result of the first conceptions of man from nature. All plants grow from the land in front of the eyes of all humans, they grow and give seed to soil again to cause the repetition of the creation cycle. Another reason to be found in this category of mythology refers to the viewpoint of the universe creation, in most of them sky is father and Earth is Mother of creatures and Man is created from the linkage between this and Earth. Pottery wheels are another justification for the creation of man from soil, human being perceives that man can be created from soil like these crockery looking at pottery and 271

8 making things and dish and probably statues from soil (Rezai 2004: 60). In Egypt, Xnum creates man from clay. Aruru in Babel and Yahoveh of Judaism create man from clay. Kiomars in Iranian mythology has the title of King of Clay (Christen Sen 1984: 60). Interment ceremony among different nations have caused the genesis of stories about man creation from soil (land). From many many years ago most of the nations and tribes have buried their dead body. Archeological findings in many districts especially Iran Central Plateau have found some tombs putting their dead squatted and in fetal condition and some others put their dead in salver shaped in holes symbolizing mother s womb and they believed that man has been assigned to be protected by soil as a trust till the day he will be born from soil again. Story of dead s birth from the soil can be reminded story of first creation from Earth. Myth of man creation in Zoroastrian is a sample of creation stories from soil and Earth as mother and wife having womb, one third of semen belonged to Earth after Kiomars Died. In this myth, land i.e. Spandaarmaz is the daughter of Ormazd who grows Kiomars s semen in herself for forty years and then two humans named Mashy and Mashyane are grown in land as plants (Christen Sen 1984: 22). 3- Conclusion Creation of the first man is one of the vast seasons in nation s mythology. Semitic and Aryan mythology are two important systems in human beliefs. Creation of man in these two mythological systems are similar and different which are indicated below: - Three sources are mentioned for generation in Semitic and Iranian mythology, they are: 1- Creation of man from Generation of gods, 2- Creation of man from Soil, 3- Creation of man from Plant. - Creation of man from soil is very common and popular about creation of man. - Creator of man was God and man was created to lead the world in battle with evilness as we have in Iranian mythology based on Zoroastrian and Semitic mythology (Judaism and Islam religions). In contrast, that amount of Iranian mythology based on Manichaeanism has a negative attitude towards the material creation of humans and knows human the creator of devil. It seems that Manichaeanism has been affected by Mesopotamia mythology and the Christianity religion s unfavorable view of the material world. - Semitic and Iranian mythology knows man the carrier of original and eternal sin, but the quality of this sin in Iranian mythology is different from Semitic mythology. References Almonjed (1999). Luis malouf, Qom: Belaghat Publication. Bahar, Mehrdad (1973). Iranian Mythology, Tehran: Iran Culture Foundation Publication. Bahar, Mehrdad (1996). Research in Iranian Mythology, First Edition, Tehran: Agah Publication. Balami (1974). History of Balami (Tokmale and Tabari History Translation), corrected by Mohammad Taghi Bahar, endeavored by Mohammad Parvin Ganabadi, Tehran. Zavar Bookstore. Bastide, Roger (1991). Mythology Knowledge. Translated by Jalal Satari. Toos Publication, Tehran. Biruni, Abu Rayhan (1973). Asar-ul Baqiye, Translated by Akbar Dana Seresht, Tehran: Ebn Sina Publication. Christen Sen, Arthur (1984). Examples of the first man and the first king of the legendary history of Iran. First Vol. Translated by Ahmad Tafzili and Zhaleh Amuzgar. Tehran: New Publication. Ebn Asir, Ezaddin Abolhasan Ai Jazri (1970). Iran News from Ebn Asir s Alkamal, translated by Mohammad Ebrahim Bastani Parizi. Tehran University Publication, Tehran. Eliade, Mircea (1995). Myth, Dream, Mystery. Translated by Roya Monjem. Tehran: Modern Thought Publication. 272

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