CULTURE OF YAZD
Year:2020 | Volume:1 | Issue:4|Papers Count:7

One of the most important reasons for the cultural richness of Yazd should be sought in the long presence of Zoroastrians with their special dialect. Yazdian dialect has a long list of words with unique semantic, cultural, and phonetic structures which stem from its long coexistence with the Zoroastrian Dari language. Another important reason for similarities between the Yazdian dialect and the Zoroastrian dialect may be that these dialects are typologically related rather than the effect of the Behdinan dialect alone. Based on the conditions and necessities of word formation, the present study confirms that many original words with ancient roots in the Yazdian dialect can be revised and revived. However, the city of Yazd alone has a lot of linguistic diversity with many neighborhoods, even among Zoroastrians. One of the features of this dialect is the prevalence of many words that have survived from the ancient languages. These words have remained the same, or have undergone only little changes in morphology or meaning, which is of linguistic interest. This feature is more evident in central Iranian dialects including Yazdian dialect. The necessary data were collected through library inquiry and fieldwork which were then described, analyzed and compared with words in ancient languages.

In “ Nakhl gardani” (palm-spinning) ceremony, which is performed in large parts of Iran, used an ornate wooden coffin called a palm tree. Connection between this coffin-like structure and the "palm tree" does not describe previously. The main purpose of the present study is to clarify this connection. The Aryans did not know the palm tree and did not believe in it. After they became acquainted with the palm tree and realized its high values, they praised it. Archaeological evidence suggests that “ Nakhl gardani” was common in Assyria and West Asia. Siavash death has been an excuse for Iranians to mourn annually by holding mourning ceremonies. In the "Panjakent" mural, Siavash body is placed in a room and it is surrounded by mourners. After the palm tree became holy for Iranians, palm leaves were used to make or decorate the coffin-like, which they used to make "mourning Siavash" or similar ceremonies. The new structure was called "Nakhl" (palm tree). After a while, they decided to build structures having a long shelf life with palm leaves. Because these two cannot be combined, the artists were given the task of making the "palm tree leaf" at least symbolically use in the coffin-like structure.

It is difficult to deal with the historical geography and history of Yazd from pre-Islamic times up to the rise of the Kakuyids in 446 AH; because very few historical reports of Yazd can be found in the sources at this time. This fact, along with the lack of archaeological data, has led to a lack of clear understanding of the history of Yazd at this time and scholars and Yazdologists and archaeologists have been content with repeating these few reports, or based on them have developed views that in some cases lack the necessary accuracy. This study that is a descriptive-analytical research based on the library method, tries to review the common ideas and views about the history of Yazd (such as the primary name and position of Yazd city and its connection with Isatis and Katha, the founder of Yazd city and the story of Alexander prison, and how Islam entered Yazd and the story of the martyrs of Fahraj) by re-reading the sources. The results of this study show that some of the views expressed about the name and initial position of Yazd, are inaccurate and come from a misunderstanding of existing historical reports. Moreover, some of the existing reports about Yazd are only written folk tales and not an accurate historical account.

The present speech is an attempt to recognize the dialect of the people of Khatam city and to study its audio and phonetic features. The author has tried to collect and categorize some of the words, the change of vowels and consonants and the transliteration of words, which is one of the main causes of phonetic differences in this dialect. The newcomer to the city examines the phonetic changes and derivative construction related to each word. The most important and prominent features of his poetry are thematics, subtlety and illustration. Traces of the language of the alley can also be seen in his poetry. Poetic motifs such as garden, flood, cloud, green, rain, forest, spring, etc. can be found in his poetry, which is the basis of various images and themes. Due to the poet's interest in agriculture, illustration with terms and themes related to agriculture is also frequent in his poetry. Randane, beautiful, new themes and thematic composition with literary terms are other prominent features of the style of his poems. An examination of the etymology of the vocabulary of this dialect shows that the Iranian dialects have many commonalities and similarities that are derived from the ancient Persian languag.

Sheikh Shihâ b al-Din Turâ n-Poshti is one of the less well-known scholars of the seventh century and contemporary Saadi. he has been featured in various fields of Islamic sciences in Persian and Arabic. his hometown turanposht is one of the oldest and most well-known settlements in Yazd. among the works of Turâ n-Poshti there is a book called al-Mu'tamad fī 'l-mu'taqad, written in Persian prose this book is worthy of attention in terms of literary features and verbal issues. this essay, written in an analytical descriptive form, briefly describes Turâ n-Poshti biography and explains about his motivation for writing this book and its structure and content. In this paper, in order to illustrate Sheikh writing style, We have quoted parts of al-Mutfamad that have received a verbal note. and we have described them. In general, the study of the works of the Sheikh shows that he has had a profound sense of belonging to Sufism, and this has also been influential in his theological views.

Rig Majomard Mosque is a type of one-porch mosques whose construction date is 848 AH. It has a courtyard, porch, dome and side naves. In the western part of the mosque, there are tombstones, one of which belongs to the founder of the mosque, Haji Kamal al-Din, and the other is the grave of his son Haji Jamal al-Din Mahmud ibn Haji Kamal al-Din Isa ibn Jalaluddin Mahmud. On the tombstone of Haji Kamal al-Din, the tiles of the mosque and its margins are inscribed with beautiful Naskh script, and also on the tombstone of Haji Jamal al-Din with mosaic tiles and in Naskh script, the blessed names of the twelve Imams on the margins of the surfaces of Ayatollah Al-Kursi and in the middle of the flower. The sentence La ilaha illa Allah and Muhammad, the Messenger of Allah, has been written. In the tomb on the south side of the dome, there are tombs, some of which have old colored tiles. This building belongs to the Timurid period, the ninth century AH and has been registered under number 2403. In this research, an attempt has been made to introduce the building of the historical mosque of Rig Majmourd, belonging to the Timurid period, ninth century AH, and has been registered under number 2403.