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•Warner, R. (2010). World Mythological Dictionary. •White, L.M 41 Ali Nikoei •Warner, R. (2010). World mythological dictionary. •White, L.M. (1990). Building God’s House in the Translated by Ismaeilipour, A. Tehran. Ostoure Roman World: Architectural Adaptation among publication. pagans, Jews, and Christians, Baltimore and •Widen G. G. (1998). Persian religions. Translated London: The Johns Hopkins University Press. by: Farhang, M. Tehran: Agahan Ayande publication. COPYRIGHTS Copyright for this article is retained by the author (s), with publication rights granted to the journal of art & civilization of the orient. This is an open-access article distributed under the terms and conditions of the Creative Commons Attribution License (https://creativecommons.org/licenses/by/4.0/). HOW TO CITE THIS ARTICLE Nikoei, A. (2018). Comparative studying of Iranian and Armenian Myths focused on Mitra journal of art & civilization of the orient, 6 (19):32-41. DOI: 10.22034/JACO.2018.63583 URL:http://www.jaco-sj.com/article_63583.html 40 quarterly, No.19 | Spring 2018 of “the Waters”, and hence associated with fertility, purity, publication. healing and wisdom. Benedictions of Mehr and Anahita •Hinnells, J. (1996). Studying Persian mythology. are so interconnected in Iran that they may not easily be Vol. 6. Translated by Amouzegar, Zh. & Tafzili, A. distinguished and has been evolved in Zoroastrian and Tehran: Cheshmeh publication. Islamic cultures. For more information, see Javadi, 2013; •Ishkol-Kerovpian K. (1973) Mythologie der 43-50; Javadi, 2008; 23-30; and Javadi, 2007; 12-22. Vorchristlichen Armenier «Wortebuch der 3. Interview with Javadi, 2017; www.nazar.ac.ir Mythologie». Bd.IV,Stuttgart. 4. See Tabrizi, 2005; “Yald” entry. •Javadi, Sh. (2007). Holy places affiliated to the 5. Առյուծ in Armenian; pronounced as arryut. mountain, spring, and tree. Bagh-e Nazar magazine, (8): 12-22. Reference List •Javadi, Sh. (2008). Ritual trees. Manzar magazine, •Agathangelos,R.W.Thomson. (1976) .History of 1 (0): 23-30 the Armenians. New York: state university of New •Javadi, Sh. (2013). Islamic Ancient re-narratives. York press. Journal of eastern art and civilization, (1): 43-50. •Amouzegar, Zh. (1995). Persian mythology. •Joneiydi, F. (1983). Persian Mehr. Tehran: Balkh Tehran: SAMT publication. publication. •Bahar, M. (1996). From myth to the history. •Khalaf Tabrizi, M. H. under the pen name of Tehran: Haghighat publication. Borhan. (2004). Borhan-e Ghate. Tehran: Baran-e •Bahar, M. (1997). Investigating Persian culture. Andishe publication. Tehran: Fekre Rouz publication. •Khornatsi, M. (1982). History of Armenia. •Bahar, M. (2002). A study of Persian mythology. Translated by Naalbandiyan, G. Yerevan. Vol. 4. Tehran: Agah publication. •Masaheb, Gh. H. (1977). Encyclopedia. Tehran •Bahar, M. (2011). Mithraism and Persian ancient •Moein, M. (1974). Moein dictionary. Tehran: Pahlevani and zoorkhaneh rituals. Hafez magazine, Amirkabir publication. 88: 12-16. •Nourizade, A. (1997). Armenian history and •Beck, R. L.(1996). The Mysteries of Mithras, in culture, from beginning to the present. Tehran: J.S Kloppenborg and S.G. Wilson (eds), Voluntary Cheshmeh publication. Associations in the Ancient World. London. •Nourizade, A. (2005). A hundred years of Armenian •Birouni, A. (1942). Asar AL-Baghi. Translated poetry. Tehran: Cheshme publication. by Dana seresht, A. Tehran: Khayam library •Oshidri, J. (1992). Encyclopedia of Mazdisna. publication. Zoroastrian descriptive dictionary. Tehran: Markaz •Booth, M. (1996). The history of Zoroastrian. publication. Vol 1. Translated by Sanatizade, H. Tehran: Tous •Pourdavoud. I (1977). Yashts. Vol. 2. Tehran: publication. University of Tehran publication. •Christensen, A. (2008). Iran in the age of Sassanid. •Pourdavoud, I. (1998). Yashts. Vol. 1 and 2. Translated by Yasamini, R. Tehran; Negah Tehran: Asatir publication. publication. •Razi, H. (1992). Ancient Persian calendar and • Coman, F. (2004). The mysterious Mithraism. ceremonies. Tehran: Behjat publication. Translated by Razi, H. Tehran: Behjat publication. •Razi, H. (2002). Mithraism; the history of •Dehkhoda, A. A. (1998). Dehkhoda encyclopedia. mysterious Mithraism. Tehran: Behjat publication. Tehran: University of Tehran publication. •Rezaei, M. (2004). Mythological death and •Duchesne-Guillemin, J. (2002). Ancient Persian creation. Tehran: Asatir publication. religion. Translated by Monajem, R. Vol.1, Tehran: •Rostampour, S. (2003). Persian, Indian, and Roman Elm publication. Mithraism. Tehran: Khorshid afrouz publication. •Gershevich, I. (1959). Anahid. Vol 1. •Sattari, J. (2013). Mythology of Georges Dumézil. Encyclopaedia. London and Boston: Iranica. Tehran: Markaz publication. •Hartoniyan, S. (2001). Beliefs, religion, and •Tafazoli, A. & Amouzegar, Zh. (1997). Pri-Islamic ancient Armenian mythologies. Yerevan: Moghni Persian history and literature. Tehran: Sokhan publication. 39 Ali Nikoei Fig. 6. Mithraism temple, Mohammad abad Borazjan, Iran. source: https://blog.safarme.com Endnote * The paper is extracted from Dr. Nikouei thesis. 1. He typically brought the ancient Rome history and religion lacking an individualized character into a mythical content through using traditions of ancient India. For instance, he claims that reporting of earlier Roman kings and wars was not enough. The documents report Indo-European and other Roman tribes’ worldview and mythological evolutions, which have been presented in the form of history. His studies are particularly concentrated around the theory of “trifunctional deities”, which was more maintained by the discovery of the Mitani inscription (in 1907) belonging to 1400 B.C. The inscription contained four deities relevant to the ancient India. The four gods in the theory of “trifunctional deities” are Mitra-Varuna for the first function; Indra for the second; and Nasātya for the third functions. The first function deities with sacred, ruling, and sovereignty functions consist of two distinct dimensions: Varuna is characterized as magical and avenger ruler; while, Mitra enjoys human peaceful personality. For the second function, Indra is the worrier powerful who has founded young men’s association and the associated rituals, which have survived up to the present according to Dumezil. It is ruled by the first function. Deities of the third are of productivity, herding, farming and crafts mostly embrace the public (Sattari, 2013). 2. Water-related lotus, mother-of-pearl, and dolphin are Fig.7. Noushijan fire temple (60 km of Hamedan and 20 km of Malayer); ((24.March.2018- //blog.safarme.com considered symbols of Anahita venerated as the divinity 38 quarterly, No.19 | Spring 2018 Fig. 4. Sevanakvank monastery in Armenia. Source: www.kojaro.com. Fig. 5. Takht-e Soleymān, Mithraism temple in the age of Parthian; two sacred elements of mountain and spring can be seen.Source: karnaval.ir. 37 Ali Nikoei 1976: 194) implying the immense popularity largely inspired by Persian emperor. Comparing of Mitra among Armenians (Nourizad, 1997: Mitra in Iran and Armenia, it is concluded 249). that the majority of Armenian mythology and public beliefs before Christianity were largely Conclusion influenced by Iranian mythology such that Religions have been consistently interacting; ancient beliefs transformation is clearly seen Armenian beliefs in the ancient times have in the new religion (Figs.1-7). Fig. 1. Tatev Monastery in Armenia, which has been initially Fig. 2. Geghard Monastery in Armenia. Source: of Mithraism temples turning into church after Christianity. www.kojaro.com. Many of Mithraism temples can be seen around Armenia, which have been desolated or become monasteries. Source: www.kojaro.com. Fig. 3. Sanahin monastery complex interior in Armenia looks like Mithraism altars. Source: www.kojaro.com. 36 quarterly, No.19 | Spring 2018 Mitra in Armenia According to David of Sassoun, Armenian ‘Mihr’ named after Persian Mehr refers to Mitra has followed both the covenant and Indo-Iranian Mitra implying companion, promises of Iranian Mitra and military benevolent, and covenant). Mihr, in Armenian characteristics of western Mitra. Like Persian deities, is the breed of Aramazd and the oldest kings who had been imprisoned for a while god of sun and heavenly light for Armenians. in the cave to get the sacred power of Mehr, He was named as ‘Hepestos’, god of forging Armenian Mehr was also imprisoned for a and fire, within the Hellenistic period, whom while to be prepared to return to the world Temple of Garni has been granted. According of justice. As seen in the aforementioned, to Greek texts, Armenians sacrificed horses Armenian Mihr, as a linking chain, shared for Helios, god of sun, in the 5th century characteristics of both Persian and Western B.C. (Russell, 1987: 262). Strabo describes Mithraism (Hartoniyan, 2001: 38-41). that Satrap of Armenia sent 20000 breeding Mithraism has also influenced Armenian Nisaions to the achaemenid kings at Mihr old calendar in which the eights day of each celebrations (Widen Greyden, 1998: 320). month was named Mihr; and moreover, the Mitra-Mihr worshipping has been extended to 7th month in the old calendar, the present Anatolia including Hayk since the 3rd century February, is also called Mehekan. Mehian, B.C after Roman domination. Mihr adoration the public name of sacred places in Armenia, in west was significantly different from its is also associated to the Mihr (Nourizade, Persian adoration. Western Mihr veneration 2005: 78-79). One of the rocks donated to relied upon Mitra’s characteristics in terms the Mehr in the city of ‘Van’ is known
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