DOCSLIB.ORG

Article 801 Db6eef5a988ee4ba

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Article 801 Db6eef5a988ee4ba ﻣﺠﻠّﺔ ﻣﻄﺎﻟﻌﺎت اﻳﺮاﻧﻲ داﻧﺸﻜﺪة ادﺑﻴﺎت و ﻋﻠﻮم اﻧﺴﺎﻧﻲ داﻧﺸﮕﺎه ﺷﻬﻴﺪ ﺑﺎﻫﻨﺮ ﻛﺮﻣﺎن ﺳﺎل دواز دﻫﻢ، ﺷﻤﺎرة ﺑﻴﺴﺖ و ﭼﻬﺎرم ، ﭘﺎﻳﻴﺰ و زﻣﺴﺘﺎن 1392 ∗∗∗ ﺑﺮرﺳﻲ ﺗﻄﺒﻴ ﻘﻲ اﺳﻄﻮرة ﻣﻴﺘﺮا در اوﺳﺘﺎ و وداﻫﺎ رؤﻳﺎ ﺳﻴﻔﻲ ﻛﺎرﺷﻨﺎﺳ ﻲ ارﺷﺪ زﺑﺎن ﻫﺎ ي ﺑﺎﺳﺘﺎﻧ ﻲ داﻧﺸﮕﺎه ﺑﻮﻋﻠﻲ ﺳﻴﻨﺎ ﺑﻬﻤﻦ رﺣﻴﻤﻲ ﻛﺎرﺷﻨﺎس ارﺷ ﺪ رواﺑﻂ ﻋﻤﻮﻣﻲ ﺳﺎزﻣﺎن ﻣﻴﺮاث ﻓﺮﻫﻨﮕﻲ ﻛﺸﻮر ﭼﻜﻴﺪه اﺳـــﻄﻮره، داﺳـــﺘﺎن ﻳـــﺎ ﺳﺮﮔﺬﺷـــﺘﻲ اﺳـــﺖ ﻛـــﻪ ﻣﺘـــﻀﻤﻦ رواﻳـــﺖ ﻳـــﻚ آﻓـــﺮﻳﻨﺶ اﺳـــﺖ . ﺷﺨــﺼﻴﺖ ﻫــﺎي آن ﻣﻮﺟــﻮداﺗﻲ ﻣــﺎﻓﻮق ﻃﺒﻴﻌــﻲ ﻫــﺴﺘﻨﺪ . ﻣﻴﺘــﺮا، اﺳــﻄﻮره اي ﻫﻨــﺪي و اﻳﺮاﻧــﻲ اﺳــﺖ ﻛــﻪ ﺟﻨﺒــﻪ ﻫــﺎي اﺳــﻄﻮره اي آن در اوﺳــﺘﺎ و وداﻫــﺎ آﻣــﺪه اﺳــﺖ . اﻳــﻦ ﺧــﺪا ﻣﻔﻬــﻮم ﻫــﺎﻳﻲ ﻫﻤﺎ ﻧﻨــﺪ : «ﻣﻌﺎﻫـــﺪه، ﺗﻮاﻓـــﻖ، ﻣﻴﺜـــﺎق، اﺗﺤـــﺎد و وﻋـــﺪه » را ﺷـــﺎﻣﻞ ﻣـــﻲﺷـــﻮد و دو رﻳـــﺸﺔ ﻫﻨـــﺪ و اروﭘـــﺎﻳﻲ *√ ē *√ mei ﺑــﻪ ﻣﻌﻨــﻲ « ﻣﺒﺎدﻟــﻪ ﻛــﺮدن » و رﻳــﺸﺔ m ﺑــﻪ ﻣﻌﻨــﻲ « اﻧــﺪازه ﮔــﺮﻓﺘﻦ » ﺑــﺮاي واژة ﻣﻴﺘــﺮا ﭘﻴــﺸﻨﻬﺎد ﺷــﺪه اﺳــﺖ . در اوﺳــﺘﺎ، ﺳــﺮود ﻣﻬــﺮ ﻳــﺸﺖ ﺑــﻪ اﻳــﻦ اﻳــﺰد اﺧﺘــﺼﺎص دارد . در اﻳــﻦ ﻳــﺸﺖ ﻣﻔﻬــﻮم «اﺗﺤــﺎد » ﺑــﺮاي ﻣﻴﺘــﺮا ﻣﻨﺎﺳــﺐ ﺗــﺮ از ﻣﻔﻬــﻮم «ﭘﻴﻤــﺎن » ﺑــﻪ ﻧﻈــﺮ ﻣــﻲرﺳــﺪ . ﻣﻴﺘــﺮا، وﻳﮋﮔــﻲﻫــﺎي ﻣــﺸﺘﺮك زﻳــﺎدي در ﻣﺘــﻮن اوﺳــﺘﺎﻳﻲ و وداﻳــﻲ دارد . ﺑــﺎرزﺗﺮﻳﻦ وﻳﮋﮔــﻲ ﻣﻴﺘــﺮا در اوﺳــﺘﺎ، ﻣﻬــﺮ داراي ﻓـﺮاخ ﭼﺮاﮔـﺎه اﺳـﺖ . در وداﻫـﺎ ، ﻣﻴﺘـﺮا در اﻳـﺰد آﺗــﺶ اﮔﻨـﻲ ﻣﺘﺠﻠـﻲ ﻣـ ﻲ ﺷـﻮد . ﺗﻔـﺎوت ﺑــﻴﻦ ﻣﻴﺘــﺮاي وداﻳــﻲ و ﻣﻴﺘــﺮاي اوﺳــﺘﺎﻳﻲ در اﻳــﻦ اﺳــﺖ ﻛــﻪ ﻣﻴﺘــﺮاي وداﻳــﻲ ﻓﺎﻗــﺪ وﻳﮋﮔــﻲ ﻫــﺎي رزﻣــﻲ اﺳﺖ. در وداﻫﺎ وﻳﮋﮔﻲ ﻫﺎي رزﻣﻲ ﺑﻪ اﻳﻨﺪراي ﺟﻨﮕﺠﻮ ﺗﻌﻠﻖ دارد . واژه ﻫﺎي ﻛﻠﻴﺪي : اﺳﻄﻮره، ﻣﻴﺘﺮا، اوﺳﺘﺎ، وداﻫﺎ. ∗ ﺗﺎرﻳﺦ درﻳﺎﻓﺖ ﻣﻘﺎﻟﻪ /3/3: 1392 ﺗﺎرﻳﺦ ﭘﺬ ﻳﺮش ﻧﻬﺎﻳﻲ ﻣﻘﺎﻟﻪ: 2/24/ 1393 ﻧﺸﺎﻧﻲ ﭘﺴﺖ اﻟﻜﺘﺮوﻧﻴﻚ ﻧﻮﻳﺴﻨﺪﮔﺎن: [email protected] [email protected] 176 / ﺑﺮرﺳﻲ ﺗﻄﺒﻴﻘﻲ اﺳﻄﻮرة ﻣﻴﺘﺮا در اوﺳﺘﺎ و وداﻫﺎ -1 ﻣﻘﺪﻣﻪ ﻣﻴﺘﺮا، اﻳـﺰدي ﻫﻨـﺪ و اﻳﺮاﻧـﻲ اﺳـﺖ ﻛـﻪ ﻛﻬـﻦ ﺗـﺮﻳﻦ ﻣﺘﻨـﻲ ﻛـﻪ در آن از اﻳـﻦ اﻳـﺰد ﻛﻬـﻦ آرﻳــﺎﻳﻲ ﻧــﺎم ﺑــﺮده ﺷــﺪه اﺳــﺖ، ﭘﻴﻤــﺎنﻧﺎﻣــﻪ ﻣﻴــﺎن ﭘﺎدﺷــﺎه ﻫﻴﺘــﻲﻫــﺎ1 و ﻣﻴﺘــﺎﻧﻲﻫــﺎ2 ﻣﺮﺑــﻮط ﺑــﻪ 1380پ.م. اﺳـــﺖ ﻛـــﻪ در آن از دو اﻳـــﺰد «ﻣﻴﺘـــﺮا-وروﻧـــﻪ»3 ﻧـــﺎم ﺑـــﺮده ﺷـــﺪه و از اﻳـــﺸﺎن ﭘﺎﻳــﺪاري ﺑــﻪ اﻳــﻦ ﭘﻴﻤــﺎن ﺧﻮاﺳــﺘﻪ ﺷــﺪه اﺳــﺖ ( ﻧﻴﺒــﺮگ، 1359 : 101 ؛ ورﻣــﺎزرن، 1380 : : 15)؛ ﺳــﭙﺲ در ﻣــﺘﻦ ﻫــﺎي وداﻳــﻲ در ﺣــﺪود 1200 پ.م در اوﺳــﺘﺎي ﻧــﻮ، ﺑــﻪ وﻳــﮋه در ﻣﻬــﺮ ﻳــﺸﺖ و در ﻛﺘﻴﺒــﻪﻫــﺎي ﭘﺎدﺷــﺎﻫﺎن ﻫﺨﺎﻣﻨــﺸﻲ از اﻳــﺰد ﻣﻴﺘــﺮا ﻧــﺎم ﺑــﺮده ﺷــﺪه و وﻳﮋﮔــ ﻲ ﻫــﺎي او ﺑﻴــﺎن ﺷــﺪه اﺳــﺖ . ﺟﻨﺒــﺔ ﺟﻨﮕــﺎوري ﻣﻴﺘــﺮا، ﻫﻨﮕــﺎﻣﻲ ﻛــﻪ ﻛــﺴﻲ دروغ ﻣــﻲﮔﻮﻳــﺪ و ﭘﻴﻤــﺎن ﻣـﻲ ﺷــﻜﻨﺪ، ﻧﻤــﻮدار ﻣـ ﻲﺷــﻮد. در اﻳــﻦ ﺻــﻮرت اﺳـ ﺖ ﻛــﻪ ﺑــﻪ اﻳــﺰد ﺟﻨﮕـﺎوري ﻣﺒــﺪل ﻣــ ﻲﺷــﻮد؛ از اﻳﻦ رو ﺳـﺮﺑﺎزان ﻗﺒـﻞ از رﻓـﺘﻦ ﺑـﻪ ﺟﻨـﮓ ﺑـﺎ ﻛـﺸﻮرﻫﺎﻳﻲ ﻛـﻪ ﺑـﺎ آﺋـﻴﻦ ﻣﻴﺘـﺮا آﺷـﻨﺎﻳﻲ ﻧﺪاﺷـﺘﻨﺪ، ﺳــﻮار ﺑــﺮ اﺳــﺐ، ﻧﻴــﺎﻳﺶ ﻫــﺎﻳﻲ را ﺑــﻪ درﮔــﺎه او اﻧﺠــﺎم ﻣــﻲ دادﻧــﺪ ﻛــﻪ رﻓﺘــﻪ رﻓﺘــﻪ اﻳــﻦ ﻧﻴــﺎﻳﺶ ﻫــﺎ ﺟﻨﺒــﺔ آﺋﻴﻨــﻲ ﺑــﻪ ﺧــﻮد ﮔﺮﻓــﺖ و زﻳﺮﺑﻨــﺎي آﺋــﻴﻦ ﻣﻴﺘﺮاﭘﺮﺳــﺘﻲ در ﻏــﺮب را ﺑــﻪ وﺟــﻮد آورد ( Beck, 2006: 32 ) . اﻳــﻦ آﺋــﻴﻦ ، ﺑﻌــﺪﻫﺎ در ﺗﻤــﺎم ﻧــﻮاﺣﻲ ﺗﺤــﺖ ﻓﺮﻣــﺎﻧﺮواﻳﻲ روم، در ﺳــﺮزﻣﻴﻦ اﺻــﻠﻲ اروﭘــﺎ، ﺷــﻤﺎل آﻓﺮﻳﻘــﺎ و ﺑﺮﻳﺘﺎﻧﻴــﺎ ﮔــﺴﺘﺮش ﻳﺎﻓــﺖ . در اﻳــﻦ ﺳــﺮزﻣﻴﻦﻫــﺎ او ﺑــﺎ ﻧﺎم « ﻣﻴﺘـﺮاس » ﭘﺮﺳـﺘﻴﺪه ﻣـﻲ ﺷـﺪ . ﺟﻨﺒـﻪ ﻫـﺎي اﺳـﻄﻮره اي اﻳـﻦ اﻳـﺰد در اﻳـ ﻦ ﻣﻘﺎﻟـﻪ در اوﺳـﺘﺎ و وداﻫﺎ ﺑﻪ ﺻﻮرت ﺗﻄﺒﻴﻘﻲ ﻣﻮرد ﺑﺮر ﺳﻲ ﻗﺮار ﻣﻲ ﮔﻴﺮد . -1-1 ﭘﻴﺸﻴﻨ ﺔ ﭘﮋوﻫﺶ ﻧﺨــﺴﺘﻴﻦ ﭘــﮋوﻫﺶ ﻣﺮﺑــﻮط ﺑــﻪ آﺋــﻴﻦ ﻣﻴﺘﺮاﭘﺮﺳــﺘﻲ، ﻣﺘﻌﻠــﻖ ﺑــﻪ ﻓــﺮاﻧﺘﺲ ﻛﻮﻣــﻮن4 در ﺳــﺎل 1903 ﺑــﺎ ﻋﻨــﻮان « آﺋــﻴﻦ ﭘﺮرﻣــﺰ و راز ﻣﻴﺘﺮاﻳــﻲ » اﺳــﺖ. ﺑــﻪ دﻟﻴــﻞ ﺗــﺄﻟﻴﻒ اﻳــﻦ ﻛﺘــﺎب، ﺑــﻪ او ﻟﻘـﺐ ﭘـﺪر ﻣﻴﺘﺮاﭘﮋوﻫـﻲ ﻣــﺪرن داده اﻧـﺪ. اﻳـﻦ ﻛﺘـﺎب ﺑــﻪ وﺳـﻴﻠ ﺔ ﻫﺎﺷـﻢ رﺿـﻲ در ﺳــﺎل 1379 ﺑــﻪ ﻓﺎرﺳــﻲ ﺑﺮﮔﺮداﻧــﺪه ﺷــﺪه اﺳــﺖ؛ ﺳــﭙﺲ ﭘــﮋوﻫﺶ دﻳﮕــﺮي در ﻣــﻮرد اﺳــﻄﻮره ﻣﻴﺘــﺮا ﻣﺘﻌﻠﻖ ﺑـﻪ ﻣﻴـﻪ 5 ﺑـﺎ ﻋﻨـﻮان « ﻣﻴﺘـﺮا ، اﻳـﺰد ﻫﻨـﺪ و اﻳﺮاﻧـﻲ » اﺳـﺖ ﻛـﻪ در ﺳـﺎل 1907 ﻣﻨﺘـﺸﺮ ﺷـﺪه ﻛــﻪ در آن ﻣﻴــﻪ ﻋــﻼوه ﺑــﺮ ﺑﺮرﺳــﻲ اﺳــﻄﻮره اي اﻳــﻦ اﻳــﺰد در ﻣــﺘﻦ ﻫــﺎي ﻛﻬــﻦ اﻳﺮاﻧــﻲ و ﻫﻨــﺪي، ﻣﺒــﺎﺣﺜﻲ را ﻧﻴــﺰ ﭘﻴﺮاﻣــﻮن رﻳــﺸﻪ ﺷــﻨﺎﺧﺘﻲ واژة « ﻣﻴﺘــﺮا » آورده اﺳــﺖ . ﻟﻮﻣــﻞ6 در 1927 در ﻛﺘـﺎب ﺧــﻮﻳﺶ ﻛـﻪ ﻳــﺸ ﺖﻫـﺎي اوﺳــﺘﺎ را ﺑﺮرﺳــ ﻲ ﻛـﺮده ﺑــﻪ ﺗﺮﺟﻤـﻪ و ﺗﻔــﺴﻴﺮ ﻣﻬــﺮ ﻳــﺸﺖ ﻧﻴــﺰ ﭘﺮداﺧﺘــﻪ اﺳــﺖ . وي در ﺳــﺎل 1944 ﻧﻴــﺰ، ﻣﻘﺎﻟــﺔ «ﻣﻴﺘــﺮا و ﻗﺮﺑــﺎﻧﻲ ﻛــﺮدن ﮔــﺎو ﻧــﺮ » را ﻛــﻪ ﺑﻴــﺸﺘﺮ در زﻣﻴﻨــﻪ آﺋــﻴﻦ ﻣﻴﺘــﺮا ﭘﺮﺳــﺘﻲ اﺳــﺖ ﻣﻨﺘــﺸﺮ ﻛــﺮد . ﺑــﻮﻳﺲ 7 از زﻣــﺮة اﻳــﺮان ﺷﻨﺎﺳــﺎﻧﻲ ﻣﺠﻠّﺔ ﻣﻄﺎﻟﻌﺎت اﻳﺮاﻧﻲ/ 177 اﺳــﺖ ﻛــﻪ ﻣﻄﺎﻟــﺐ ﺑــﺴﻴﺎري در ﻣــﻮرد اﻳــﺰد ﻣﻴﺘــﺮا ﻧﻮﺷــﺘﻪ اﺳــﺖ . او در ﺳــﺎل 1969 در ﻣﻘﺎﻟــﻪ اي ﺑــﺎ ﻋﻨــﻮان « ﺳــﻬﻢ ﻣﻴﺘــﺮا در دﻳــﻦ زرﺗــﺸﺘﻲ » وﻳﮋﮔــﻲ ﻫــﺎ و ﺧــﺼﻮﺻﻴﺎت اﻳــﻦ اﻳــﺰد را ذﻛــﺮ ﻣــﻲ ﻛﻨــﺪ و ﻧﻘــﺶ او را در دﻳــﻦ زرﺗــﺸﺘﻲ ﻣــﻮرد ﺑﺮرﺳــﻲ ﻗــﺮار ﻣــﻲ دﻫــﺪ ؛ ﻫﻤﭽﻨــﻴﻦ ﺑــﻮﻳﺲ در ﻛﺘــﺎب ﺳــﻪ ﺟﻠــﺪي « ﺗــﺎرﻳﺦ زرﺗــﺸﺘﻲ ﮔــﺮي » ﻛــﻪ در ﻣﻴــﺎن ﺳــﺎل ﻫــﺎي 1975 ﺗــﺎ 1982 ﻧﻮﺷــﺘﻪ ، ﺑــﻪ ﻣﻌﺮﻓــﻲ اﻳــﻦ اﻳــﺰد ﭘﺮداﺧﺘــﻪ و ﻧﻘــﺶ و ﺧﻮﻳــ ﺸﻜﺎري ﻫــﺎي او را در دﻳــﻦ زرﺗــﺸﺘﻲ ﺑﺮﺷــﻤﺮده اﺳــﺖ . در ﻣﻘﺎﻟــﻪ اي دﻳﮕــﺮ ﻛــﻪ در ﻳﺎدﻧﺎﻣــﻪ ﺳــﺎﻣﻮﺋﻞ ﻧﻴﺒــﺮگ 8 در 1975 ﻣﻨﺘﺸﺮ ﺷـﺪه، ﻣﻴﺘـﺮا را ﺑـﺎ ﻋﻨـﻮان اﻳـﺰد آﺗـﺶ ﺗﻮﺻـﻴﻒ ﻛـﺮده اﺳـﺖ . وي ﻫﻤﭽﻨـﻴﻦ در ﻧﻮﺷـﺘ ﺔ ﺔ دﻳﮕــﺮي در ﺳــﺎل 1999 اﻳــﻦ ﻣﻮﺿــﻮع را ﻣﻄــﺮح ﻣــﻲ ﻛﻨــﺪ ﻛــﻪ ﻣﻴﺘــﺮا ﺳــﺮور ﺳــﺮزﻣﻴﻦ ﻫــﺎ اﺳــﺖ و اﻫــﻮرا9 را ﺑــﺮا در او ﻣﻌﺮﻓــﻲ ﻣــﻲ ﻛﻨــﺪ . ﻋﻨــﻮان ﻣﻘﺎﻟــﺔ دﻳﮕــﺮي ﻛــﻪ ﺑــﻮﻳﺲ در ﻣــﻮرد اﻳــﺰد ﻣﻴﺘــﺮا در ﻳﺎدﻧﺎﻣــﻪ ﻫﻮﻣﺒــﺎخ 10 در ﺳــﺎل 2001 ﻧﮕﺎﺷــﺘﻪ « ﻣﻴﺘــﺮا ﺳــﺮور ، وروﻧــﻪ ﻣﻬﺘــﺮ » اﺳــﺖ ﻛــﻪ ﺑــﻪ ﻣﻮﺿــﻮع ﻫﻤﺮاﻫــﻲ و ﻫﻤﻜــﺎري اﻳــﻦ دو اﻳــﺰد ﭘﺮداﺧﺘــﻪ اﺳــﺖ . ﮔﺮﺷــﻮﻳﭻ 11 در 1959، ﻣﻬــﺮ ﻳــﺸﺖ اوﺳــﺘﺎ را در ﻛﺘــﺎﺑﻲ ﺑــﺎ ﻫﻤــﻴﻦ ﻋﻨــﻮان ﺑﺮرﺳــﻲ ﻛــﺮده و ﺗﻮﺿــﻴﺤﺎﺗﻲ در ﻣــﻮرد ﻣﻴﺘــﺮا ارﺋــﻪ ﻣــﻲ دﻫــﺪ. ﻧــﻮﻟﻲ 12 در ﻣﻘﺎﻟــﻪ ،اي ﻣﻴﺘــﺮا را در ﻣﻨــﺎﺑﻊ ﻫﻨــﺪي ﺑﺎﺳــﺘﺎن ﻣــﻮرد ﺑﺮرﺳــﻲ ﻗــﺮار ﻣــﻲ دﻫــﺪ و ﻣﻔﻬــﻮم دوﺳــﺘﻲ را ﺑــﺮاي او در ﻧﻈــﺮ ﻣــﻲ ﮔﻴــﺮد . اﻳــﻦ داﻧــﺸﻤﻨﺪ اﻳــﺮان ﺷــﻨﺎس، ﻫﻤﭽﻨــﻴﻦ در 1979 ﻣﻘﺎﻟــﻪ « ﻣﻴﺘــﺮا، ﺧﻮرﺷــﻴﺪ ﭘﺎرﺳــﻲ » را ﻣﻨﺘــﺸﺮ ﻛــﺮده و ﺑــﺎ ﺗﻮﺟــﻪ ﺑــﻪ اﺳــﺘﺪﻻل ﻫــﺎﻳ ﻲ ﺑﻴــﺎن ﻣــﻲ دارد ﻛــﻪ ﻣﻴﺘــﺮا ﻫﻤــﺎن ﺧﻮرﺷــﻴﺪ اﺳــﺖ ﻛــﻪ ﻫﻤــﺮاه او ﻃﻠــﻮع ﻣــﻲ ﻛﻨــﺪ، ﺳﺮاﺳــﺮ زﻣــﻴﻦ را در ﻃــﻮل روز ﻃــﻲ ﻣــﻲ ﻛﻨــﺪ و ﺳــﭙﺲ ﻏــﺮوب ﻣــﻲ ﻛﻨــﺪ . دوﺷــﻦ- ﮔــﻴﻤﻦ 13 در 1978 « ﻣﻄﺎﻟﻌــﺎت ﻣﻴﺘﺮاﻳــﻲ » را ﺑــﺎ اﺷــﺎره ﺑــﻪ ﭘﻴــﺸﻴﻨﺔ اﻳــﻦ اﻳــﺰد در آﺋــﻴﻦ ﻫﻨـــﺪ و اﻳﺮاﻧـــﻲ و ﺳـــﭙﺲ ﮔـــﺴﺘﺮش ﻣﻴﺘﺮاﭘﺮﺳـــﺘﻲ در روم و دﻳﮕـــﺮ ﺳـــﺮزﻣﻴﻦ ﻫـــﺎي ﺗﺤـــﺖ اﺳــﺘﻴﻼي اﻣﭙﺮاﺗــﻮري روم ﺑــﻪ رﺷــﺘﻪ ﺗﺤﺮﻳــﺮ درآورده اﺳــﺖ . اﻳــﻦ اﺛــﺮ ﺑــﻪ وﺳــﻴﻠﺔ اﺣﻤــﺪ آﺟــﻮداﻧﻲ در ﺳــﺎل 1386 ﺑــﻪ ﻓﺎرﺳــﻲ ﺑﺮﮔﺮداﻧــﺪه ﺷــﺪه اﺳــﺖ . ﮔﻮﻧــﺪا 14 در 1979، ﻛﺘــﺎب « ﻣﻴﺘــﺮاي وداﻳــﻲ » را ﻣﻨﺘــﺸﺮ ﻛــﺮده و در آن ﺑــﻪ ﺗﺒﻴــﻴﻦ وﻳﮋﮔــﻲ ﻫــﺎي اﻳــﻦ اﻳــﺰد در ﻣﺘــﻮن وداﻳــﻲ و ﺟﺎﻳﮕــﺎه آن در ﻣﻴــﺎن اﻳــﺰدان دﻳﮕــﺮ و ارﺗﺒــﺎط او ﺑــﺎ آن اﻳــﺰدان ﻫﻤﺎﻧﻨــﺪ اﻳــﺰد وروﻧــﻪ، اﭘــﺎم ﻧﭙــﺎت 15 ، آدﻳﺘﻴــﻪ ﻫــﺎ 16 و ﻏﻴــﺮه ﻣــﻲ ﭘــﺮدازد . ﻛﻠﻨــﺰ 17 ، اﻳــﺮان ﺷــﻨﺎس ﻓﺮاﻧــﺴﻮي در ﻣﻘﺎﻟــﻪ اي در ﺳــﺎل 1978، وﻳﮋﮔــﻲ ﻫــﺎي ﻣﺘﻤــﺎﻳﺰ ﻣﻴﺘــﺮا را در ﻣﻬــﺮ ﻳــﺸﺖ اوﺳــﺘﺎ ﺑﺮﺷــﻤﺮده اﺳــﺖ. ﻣﻘﺎﻟــﺔ دﻳﮕــﺮي در 1979 ﺑــﻪ وﺳــﻴﻠﺔ وي درﺑــﺎر ة اﻳــﺰدان ﻳــﺎور ﻣﻴﺘــﺮا ﻣﻨﺘــ ﺸﺮ ﺷــﺪه اﺳــﺖ و در 1994 در ﻧﻮﺷــﺘﺎري ﻋﻤﻠﻜــﺮد ﻣﻴﺘــﺮا و دﺋﻨــﺎ 18 را ﺑﺮرﺳــﻲ ﻛــﺮده اﺳــﺖ . زﻧــﺮ 19 در در 178 / ﺑﺮرﺳﻲ ﺗﻄﺒﻴﻘﻲ اﺳﻄﻮرة ﻣﻴﺘﺮا در اوﺳﺘﺎ و وداﻫﺎ 1962 در اﺛــﺮ ﺑــﻲ ﻧﻈﻴــﺮ ﺧــﻮﻳﺶ « ﻣﻄﺎﻟﻌــﻪ ﺗﻄﺒﻴﻘــﻲ ادﻳــﺎن » ﺑــﻪ اﺳــﻄﻮره ﻣﻴﺘــﺮا و آﺋــﻴﻦ ﻫــﺎي ﻣﺮﺑــﻮط ﺑــﻪ او ﭘﺮداﺧﺘــﻪ اﺳــﺖ . ﻟﻨــﺘﺲ 20 در 1964 در ﻣﻘﺎﻟــﺔ « ﻣﻴﺘــﺮا ﻗــﺪرت ﺣﺎﻛﻤﻴــﺖ را در اﺧﺘﻴــﺎر دارد»، ﻣﻘــﺎم ﺑﻠﻨﺪﭘﺎﻳــﺔ ﻣﻴﺘــﺮا را ﺑــﺎ ﺗﻮﺟــﻪ ﺑــﻪ دارا ﺑــﻮدن ﻟﻘــﺐ اﻫــﻮرا در ﻣﻴــﺎن اﻳــﺰدان دﻳﮕــﺮ ﻫﻨــﺪ و اﻳﺮاﻧــﻲ ﺑــﻪ ﭼــﺎﻟﺶ ﻛــﺸﻴﺪه اﺳــﺖ و در ﻣﻘﺎﻟــﺔ دﻳﮕــﺮي در 1970، ﻧﻘــﺶ اﺟﺘﻤــﺎﻋﻲ ﻣﻴﺘــﺮاي اﻳــﺮان ﺑﺎﺳــﺘﺎن را ﺷــﺮح داده اﺳــﺖ . ﻣﺮﻛﻠﺒــﺎخ 21 داﻧــﺸﻤﻨﺪ آﻟﻤــﺎﻧﻲ در 1984، ﻛﺘـــﺎﺑﻲ ﺑـــﻪ ﺗﻔـــﺼﻴﻞ در ﻣـــﻮرد ﻣﻴﺘـــﺮا ﻧﮕﺎﺷـــﺘﻪ اﺳـــﺖ . اﻳـــﻦ اﺛـــﺮ اﺷـــﺎر ه اي ﺑـــﻪ ﺧـــﺼﻮﺻﻴﺎت و وﻳﮋﮔـــﻲ ﻫـــﺎي اﻳـــﺰد ﻣﻴﺘـــﺮا در آﺋـــﻴﻦ ﻫﻨـــﺪي و اﻳﺮاﻧـــﻲ دارد و ﺳـــﭙﺲ ﺧﺎﺳـــﺘﮕﺎه آﺋـــﻴﻦ ﻣﻴﺘـــﺮا ﭘﺮﺳـــﺘﻲ را ﻣـــﻮرد ﺑﺤـــﺚ و ﺑﺮرﺳـــﻲ ﻗـــﺮار ﻣـــﻲ دﻫـــﺪ. ﺗﻴﻤـــﻪ 22 از ﻫﻨﺪﺷﻨﺎﺳــﺎﻧﻲ اﺳــﺖ ﻛــﻪ ﭼﻬــﺎر ﻣﻘﺎﻟــﻪ در زﻣﻴﻨــﺔ اﺳــﻄﻮرة ﻣﻴﺘــﺮا در ﻣﻨــﺎﺑﻊ ﻫﻨــﺪي و ﻣﻨــﺎﺑﻊ اﻳﺮاﻧـــﻲ در ﻃـــﻲ ﺳـــﺎل ﻫـــﺎي 1957- 1978 ﺑـــﻪ ﻧﮕـــﺎرش درآورده اﺳـــﺖ . ورﻣـــﺎزرن 23 در ﺳــﺎل 1977، ﻣﻘﺎﻟـــﺔ «ﻣﻴﺘـــﺮاس، ﺧـــﺪاي ﭘـــﺮ رﻣـــﺰ و راز روﻣـــﻲ » را ﻣﻨﺘـــﺸﺮ ﻛـــﺮده اﺳـــﺖ . اﺷـــﻤﻴﺖ، 24 ﻧﻮﺷـــﺘﺎر «ﻣﻄﺎﻟﻌـــﺎت ﻣﻴﺘـــﺮاي ﻫﻨـــﺪ و اﻳﺮاﻧـــﻲ» را در 1978 ﻧﻮﺷـــﺘﻪ اﺳـــﺖ . وي ﻫﻤﭽﻨــﻴﻦ ﻣــﺪﺧﻞ « ﻣﻴﺘــﺮا » در داﻧــﺸﻨﺎﻣﺔ اﻳﺮاﻧﻴﻜــﺎ را ﺗــﺄﻟﻴﻒ ﻛــﺮده ﻛــﻪ در ﺳــﺎل 2006 ﻣﻨﺘــﺸﺮ ﺷــﺪه اﺳــﺖ . اوﻻﻧــﺴﻲ 25 در 1991، ﭘﮋوﻫــﺸﻲ را ﺑــﺎ ﻋﻨــﻮان « ﭘﻴــﺪاﻳﺶ رازﻫــﺎي ﻣﻴﺘﺮاﻳــﻲ، ﻛﻴﻬـــﺎن ﺷﻨﺎﺳـــﻲ و رﺳـــﺘﮕﺎري در ﺟﻬـــﺎن ﺑﺎﺳـــﺘﺎن » ﺗـــﺄﻟﻴﻒ ﻛـــﺮده و ﺑﻴـــﺸﺘﺮ ﺑـــﻪ آﺋـــﻴﻦ ﻣﻴﺘﺮاﭘﺮﺳــﺘﻲ ﭘﺮداﺧﺘــﻪ اﺳــﺖ . اﻳــﻦ ﻛﺘــﺎب ﺑــﻪ وﺳــﻴﻠﺔ ﻣــﺮﻳﻢ اﻣﻴﻨــﻲ در ﺳــﺎل 1380 ﺑــﻪ ﻓﺎرﺳــﻲ ﺑﺮﮔﺮداﻧـﺪه ﺷـﺪه اﺳـﺖ . از ﺟﺪﻳـﺪﺗﺮﻳﻦ ﭘـﮋوﻫﺶﻫـﺎ ﻣــ ﻲ ﺗـﻮان اﺛـﺮ ﺑـﻚ 26 « آﺋـ ﻴﻦ ﻓﺮﻗـﺔ ﻣﻴﺘــﺮا در اﻣﭙﺮاﺗــﻮري روم » را ﻧــﺎم ﺑــﺮد ﻛــﻪ در ﺳــﺎل 2006 اﻧﺘــﺸﺎر ﻳﺎﻓﺘــﻪ اﺳــﺖ . در اﻳــﺮان، ﻣﺤﻤــﺪ ﻣﻘـﺪم در 1357 اﺛـﺮي ﺑـﺎ ﻋﻨـﻮان « ﺟـﺴﺘﺎر درﺑـﺎر ة ﻣﻬـﺮ و ﻧﺎﻫﻴـﺪ » را ﻣﻨﺘـﺸﺮ ﺳـﺎﺧﺖ . وي در اﻳــﻦ اﺛــﺮ ﺑــﺮ آن اﺳــﺖ ﻛــﻪ ﻫــﻴﭻ ارﺗﺒــﺎﻃﻲ ﺑــﻴﻦ اﻳــﺰد ﻣﻬــﺮ و آﺋــﻴﻦ ﻣﻬــﺮ وﺟــﻮد ﻧــﺪارد اﻳــﻦ ﻛﺘــﺎب در ﺳــﺎل 1380 ﺑــ ﻪ وﺳــﻴﻠﺔ اﻧﺘــﺸﺎرات ﻫﻴﺮﻣﻨــﺪ دوﺑــﺎره اﻧﺘــﺸﺎر ﻳﺎﻓﺘــﻪ اﺳــﺖ . ﺑﺮﮔــﺮدان ﻓﺎرﺳــﻲ ﺷــﺶ ﻣﻘﺎﻟــﻪ از ﻣﻘﺎﻟــﻪ ﻫــﺎﻳﻲ ﻛــﻪ در ﺑــﺎﻻ اﺷــﺎره ﻛــﺮدﻳﻢ در ﻣﺠﻤﻮﻋــﻪ ﻣﻘــﺎﻻﺗﻲ ﺑــﺎ ﻋﻨــﻮان «ﻣﻬــﺮ در اﻳــﺮان و ﻫﻨــﺪ ﺑﺎﺳــﺘﺎن» ﺑــﺎ وﻳﺮاﺳــﺘﺎري ﺑﺎﺑــﻚ ﻋﺎﻟﻴﺨــﺎﻧﻲ ﻣﻨﺘــﺸﺮ ﺷــﺪه اﺳــﺖ . ﻫﻤــﺎن ﮔﻮﻧــﻪ ﻛــﻪ ذﻛــﺮ ﺷــﺪ ﻣﻨــﺎﺑﻊ ﺑــﺴﻴﺎري در زﻣﻴﻨــﺔ اﺳــﻄﻮرة ﻣ ﻴﺘــﺮا ﺑــﻪ رﺷــﺘﻪ ﺗﺤﺮﻳــﺮ درآﻣــﺪه اﺳــﺖ ؛ اﻣــﺎ ﻫــﻴﭻ ﻛــﺪام از اﻳــﻦ ﻣﻨــﺎﺑﻊ ﺑــﻪ ﺻــﻮرت ﻣــﺴﺘﻘﻞ ، اﺳــﻄﻮرة ﻣﻴﺘــﺮا در اوﺳــﺘﺎ و وداﻫــﺎ را ﺑــﻪ ﮔﻮﻧــﻪ اي ﻛــﻪ ﺗﻔــﺎوت ﻫــﺎ و ﺷــﺒﺎﻫﺖ ﻫــﺎي اﻳــﻦ اﻳــﺰد در اﻳــﻦ دو ﻣﺘــﻮن ﻣﻘــﺪس آﺷــﻜﺎر و روﺷــﻦ ﺑ ﺎﺷــﺪ، ﻣــﻮرد ﺑﺮرﺳــﻲ ﻗــﺮار ﻧــﺪاده اﺳــﺖ؛ ﺑﻨــﺎﺑﺮاﻳﻦ ﻻزم ﺑــﻮد ﻛــﻪ ﻣﺠﻠّﺔ ﻣﻄﺎﻟﻌﺎت اﻳﺮاﻧﻲ/ 179 ﭘﮋوﻫــﺸﻲ ﻣﺠــﺰا و ﻣــﺴﺘﻘﻞ ﺑــﺮاي ﺑﺮرﺳــﻲ ﺗﻄﺒﻴﻘــﻲ اﻳــﺰد ﻣﻴﺘــﺮا اﻧﺠــﺎم ﺷــﻮد ﺗــﺎ اﻓــﻖ ﻫــﺎي ﺟﺪﻳــﺪي در ﺣــﻮز ة ﻣﻄﺎﻟﻌــﺎت اﺳــﻄﻮرهﺷﻨﺎﺳــﻲ ﺗﻄﺒﻴﻘــﻲ اﻳﺮاﻧــﻲ و ﻫﻨــﺪي در ﭘﻴــﺸﺮوي ﭘﮋوﻫﺸﮕﺮان ﻗﺮار ﮔﻴﺮد . -2-1 اﻫﺪاف ﭘﮋوﻫﺶ ﻫــﺪف اﻳــﻦ ﻧﻮﺷــﺘﺎر، ﺑﺮرﺳــﻲ اﺳــﻄﻮرة ﻣﻴﺘــﺮا در ﻣﺘــﻮن وداﻳــﻲ
Load more

Recommended publications
  • Is Shuma the Chinese Analog of Soma/Haoma? a Study of Early Contacts Between Indo-Iranians and Chinese
    SINO-PLATONIC PAPERS Number 216 October, 2011 Is Shuma the Chinese Analog of Soma/Haoma? A Study of Early Contacts between Indo-Iranians and Chinese by ZHANG He Victor H. Mair, Editor Sino-Platonic Papers Department of East Asian Languages and Civilizations University of Pennsylvania Philadelphia, PA 19104-6305 USA [email protected] www.sino-platonic.org SINO-PLATONIC PAPERS FOUNDED 1986 Editor-in-Chief VICTOR H. MAIR Associate Editors PAULA ROBERTS MARK SWOFFORD ISSN 2157-9679 (print) 2157-9687 (online) SINO-PLATONIC PAPERS is an occasional series dedicated to making available to specialists and the interested public the results of research that, because of its unconventional or controversial nature, might otherwise go unpublished. The editor-in-chief actively encourages younger, not yet well established, scholars and independent authors to submit manuscripts for consideration. Contributions in any of the major scholarly languages of the world, including romanized modern standard Mandarin (MSM) and Japanese, are acceptable. In special circumstances, papers written in one of the Sinitic topolects (fangyan) may be considered for publication. Although the chief focus of Sino-Platonic Papers is on the intercultural relations of China with other peoples, challenging and creative studies on a wide variety of philological subjects will be entertained. This series is not the place for safe, sober, and stodgy presentations. Sino- Platonic Papers prefers lively work that, while taking reasonable risks to advance the field, capitalizes on brilliant new insights into the development of civilization. Submissions are regularly sent out to be refereed, and extensive editorial suggestions for revision may be offered. Sino-Platonic Papers emphasizes substance over form.
    [Show full text]
  • Soma and Haoma: Ayahuasca Analogues from the Late Bronze Age
    ORIGINAL ARTICLE Journal of Psychedelic Studies 3(2), pp. 104–116 (2019) DOI: 10.1556/2054.2019.013 First published online July 25, 2019 Soma and Haoma: Ayahuasca analogues from the Late Bronze Age MATTHEW CLARK* School of Oriental and African Studies (SOAS), Department of Languages, Cultures and Linguistics, University of London, London, UK (Received: October 19, 2018; accepted: March 14, 2019) In this article, the origins of the cult of the ritual drink known as soma/haoma are explored. Various shortcomings of the main botanical candidates that have so far been proposed for this so-called “nectar of immortality” are assessed. Attention is brought to a variety of plants identified as soma/haoma in ancient Asian literature. Some of these plants are included in complex formulas and are sources of dimethyl tryptamine, monoamine oxidase inhibitors, and other psychedelic substances. It is suggested that through trial and error the same kinds of formulas that are used to make ayahuasca in South America were developed in antiquity in Central Asia and that the knowledge of the psychoactive properties of certain plants spreads through migrants from Central Asia to Persia and India. This article summarizes the main arguments for the botanical identity of soma/haoma, which is presented in my book, The Tawny One: Soma, Haoma and Ayahuasca (Muswell Hill Press, London/New York). However, in this article, all the topics dealt with in that publication, such as the possible ingredients of the potion used in Greek mystery rites, an extensive discussion of cannabis, or criteria that we might use to demarcate non-ordinary states of consciousness, have not been elaborated.
    [Show full text]
  • Dario Chioli, Sul Santo Haoma
    SUL SANTO HAOMA Sommario I. Il Santo Haoma, che allontana la morte Dario Chioli II. La tetrade del Santo Haoma Ultimo aggiornamento III. Risposta a un internauta 7/6/2008 1 I. IL SANTO HAOMA, CHE ALLONTANA LA MORTE Del haoma (hauma, homa, hôm) parla l’Avesta (la sacra scrittura dei Parsi ovvero dei Mazdei, cioè dei seguaci di Zarathushtra) e in esso specialmente il Hôm Yasht, ovvero i capitoli 9, 10 e 11 dello Yasna. 2 Al suo equivalente vedico, il soma, sono dedicati nel Rgveda un gran numero di inni, 3 centoquattordici dei quali costituiscono da soli la nona sezione. Infatti «l’offerta di Haoma è il centro del sacrificio mazdeo, come l’offerta di Soma è il centro del sacrificio vedico. In ambedue i casi si tratta d’una pianta inebriante che concentra in sé tutte le virtù naturali e sovrannaturali della natura vegetale e la cui linfa, assaporata dal sacerdote, conferisce a lui ed alla comunità ogni felicità terrestre e celeste». 4 La letteratura in merito è pertanto abbastanza vasta, non manca il materiale di base. Sennonché, nonostante ciò, del haoma (come del soma) è in realtà tutto assai oscuro. Vi sono parecchi haoma, e quello celebrato in Airyanem Vaêjô da Zarathushtra, 5 che è egli stesso nato per sua virtù, non è lo stesso del haoma bianco (gaokerena) celato nel mare Vouru- kasha (che nell’ora della risurrezione darà l’immortalità a coloro che erano morti), che a sua volta non è la pianta che dà il haoma dorato bevuto dal sacerdote, che a sua volta non è la stessa nel tempo e nello spazio.
    [Show full text]
  • FEZANA Journal Do Not Necessarily Reflect the Views of FEZANA Or Members of This Publication's Editorial Board
    FEZANA JOURNAL FEZANA WINTER ZEMESTAN 1378 AY 3747 ZRE VOL. 23, NO. 4 WINTER/DECEMBER 2009 G WINTER/DECEMBER 2009 JOURNALJODae – Behman – Spendarmad 1378 AY (Fasli) G Amordad – Shehrever – Meher 1379 AY (Shenshai) G Shehrever – Meher – Avan 1379 AY (Kadimi) Also Inside: Parliament oof the World’s Religions, Melbourne Parliamentt oof the World’s Religions:Religions: A shortshort hihistorystory Zarathustiss join in prayers for world peace in Pittsburgh Book revieew:w Thus Spake the Magavvs by Silloo Mehta PUBLICATION OF THE FEDERATION OF ZOROASTRIAN ASSOCIATIONS OF NORTH AMERICA afezanajournal-winter2009-v15 page1-46.qxp 11/2/2009 5:01 PM Page 1 PUBLICATION OF THE FEDERATION OF ZOROASTRIAN ASSOCIATIONS OF NORTH AMERICA Vol 23 No 4 Winter / December 2009 Zemestan 1378 AY - 3747 ZRE President Bomi V Patel www.fezana.org Editor in Chief: Dolly Dastoor 2 Editorial [email protected] Technical Assistant: Coomi Gazdar Dolly Dastoor Assistant to Editor Dinyar Patel Consultant Editor: Lylah M. Alphonse, 4ss Coming Event [email protected] Graphic & Layout: Shahrokh Khanizadeh, www.khanizadeh.info Cover design: Feroza Fitch, 5 FEZANA Update [email protected] Publications Chair: Behram Pastakia Columnists: 16 Parliament of the World’s Religions Hoshang Shroff: [email protected] Shazneen Rabadi Gandhi : [email protected] Yezdi Godiwalla [email protected] Behram Panthaki: [email protected] 47 In the News Behram Pastakia: [email protected] Mahrukh Motafram: [email protected] Copy editors: R Mehta, V Canteenwalla
    [Show full text]
  • THE SAUMA CONTROVERSY AFTER 1968 for More Than Two Centuries Western Scholarship Has Engaged in the Quest for the Original, Prot
    THE SAUMA CONTROVERSY AFTER 1968 For more than two centuries Western scholarship has engaged in the quest for the original, Proto-Indo-Iranian (PIIr.) plant, the accepted com- mon origin of the remarkably concordant Indian soma and Iranian haoma traditions1. Despite many valuable contributions the botanical identity of sauma remains the issue of a lively controversy, which, nev- ertheless, has made substantial progress on various parts of the problem during the last three decades. Until the publication of Soma: divine mushroom of immortality by Wasson (1968), sauma was generally believed to be the fermented juice of a plant2. Today it is recognized that the duration of the rituals does not allow enough time for fermentation to take place, and that, since the reli- gious literature lacks unequivocal references to this process3, the phar- macological origin of sauma’s intoxication is rather to be found in psy- chotropic alkaloids4. Precisely the definition of sauma’s mada, however, is a stumbling block and, as the present author believes, the very cause of scholarly dis- agreement on its botanical identity5. Since the beginning of sauma research a sharp distinction has been drawn between the frequent refer- ences to the strengthening action of soma and haoma and the more obscure allusions to some kind of ecstatic visionary experience6. Whether one opts for the PIIr. cult of a stimulant, or adheres to the hypothetical use of a more spectacular drug, is very much dependent on one’s general conception of the Aryan religions. 1 Cf. the exhaustive status quaestionis by O’Flaherty (1968). 2 Among the few exceptions note cannabis and ‘mountain rue’.
    [Show full text]
  • Commonalities Between Yaj–A Ritual in India and Yasna Ritual in Iran
    Indian Journal of History of Science, 51.4 (2016) 592-600 DOI: 10.16943/ijhs/2016/v51/i4/41236 Commonalities between Yaj–a Ritual in India and Yasna Ritual in Iran Azadeh Heidarpoor* and Fariba Sharifian* (Received 07 December 2015) Abstract Sacrifice ritual in India and ancient Iran has been of particular importance. This ritual is called Yaj–a and Yasna respectively in India and Iran. In Brāhmaas and later Avesta, it is considered as one of the most important religious ceremonies with commonalities and the same root. The most important commonalities in holding sacrifice rituals in Iran and India are fire elements, Iranian haoma or Indian soma drink after bloody or non-bloody sacrifices, and singing holy hymns [of praise] by spirituals who hold the rituals. Given the importance of these elements in both Yasna and Yaj–a ceremonies, we can find out their common root in a period before separation of Indian and Iranian peoples from each other and their settlement in India and Iran. Ancient Indo-Iranians believed that there were many divinities in the world and these divinities had to be worshiped to be calmed so that order is established in the world; along with sacrifices and offerings. Sacrifices and offerings were made in mainly, (1) to please gods; and (2) to establish order in a better manner in the management of world affairs. The ancient Indo-Iranians apart from performing their sacrifices to gods, they also worshiped two vital elements: water and fire, for they considered them vital and priceless in life. Indo-Iranians considered waters as goddesses whom they called Ops.
    [Show full text]
  • First Evaluation of Haoma Culture in Oluz Höyük
    TÜBA-AR 22/2018 FIRST EVALUATION OF HAOMA CULTURE IN OLUZ HÖYÜK OLUZ HÖYÜK’TE HAOMA KÜLTÜRÜNÜN İLK DEĞERLENDİRMESİ Makale Bilgisi Article Info Başvuru: 16 Mart 2018 Received: March 16, 2018 Hakem Değerlendirmesi: 21 Mart 2018 Peer Review: March 21, 2018 Kabul: 10 Nisan 2018 Accepted: April 10, 2018 DOI Numarası: 10.22520/tubaar.2018.22.009 DOI Number: 10.22520/tubaar.2018.22.009 Mona SABA *1 Keywords: Haoma, Zoroastrian, Ritual, Mortar, Ephedra, Peganum Harmala, Oluz Höyük Anahtar Kelimeler: Haoma, Zerdüştlük, Ayin, Havan, Efedra, Peganum Harmala, Oluz Höyük ABSTRACT Oluz Höyük had made us distinguish some evidence regarding Anatolian Iron Age archaeology and ancient history that we haven’t noticed until today. With detection of Achaemenid (Persian) elements on 2B and 2A Architectural Layers (425-200 BC) which were alien to the local Anatolian culture, a change of excavation strategy had become necessary. As a result of this changes, the evidence uncovered on the work intensified in 2B and 2A Architectural Layers had proved that the Achaemenid culture that characterized the Oluz Höyük Late Iron Age had serious impact on the Anatolian historical process on the basis of religion, military and archaeo-ethnicity. Due to the various ritual ceremony in ancient Persia and the continuation of these celebrations, it is now helpful to review and compare them with each other to clarify some issues. One of the materials used in the Zoroastrianism ritual ceremony is Haoma. In this article, the study of the use of Haoma is based on the archaeological data obtained from Oluz Höyük and its environment.
    [Show full text]
  • Mazdaism. the Religion of the Ancient Persians. Illustrated
    MAZDAISM. BY THE EDITOR. MAZDAISM, the belief of the ancient Persians, is perhaps the most remarkable religion of antiquity, not only on account of the purity of its ethics, but also by reason of the striking similar- ities which it bears to Christianity. Ahura Mazda, the Lord Omniscient, is frequently represented (as seen in Fig. i) upon bas-reliefs of Persian monuments and rock Fig. I. Ahurx Mazda. (Conventional reproduction of the figure on the great rock inscription of Darius at Behistan.) inscriptions. He reveals himself through "the excellent, the pure and stirring Word," also called "the creative Word which was in the beginning," which reminds one not only of the Christian idea of the Logos, 6 Xoyos o? r)v iv oepx^, but also of the Brah- man Fdc/i, word (etymologically the same as the Latin vox), which is glorified in the fourth hymn of the Rig Veda, as "pervading heaven and earth, existing in all the worlds and extending to the heavens." 142 THE OPEN COURT. On the rock inscription of Elvend, which had been made by the order of King Darius, we read these Hnes^: " There is one God, omnipotent Ahura Mazda, It is who has created the earth here He ; It is has created the heaven there He who ; It is He who has created mortal man." Lenormant characterises the God of Zoroaster as follows : "Ahura Mazda has creaited as/ia, purity or rather the cosmic order; he has created both the moral and material world constitution ; he has made the universe; [datar], [ahura), he has made the law ; he is, in a word, creator sovereign omnis- Fig.
    [Show full text]
  • The Monumental Iwan: a Symbolic Space Or a Functional Device ?
    METUJFA 1991 (11:1-2) 5-19 THE MONUMENTAL IWAN: A SYMBOLIC SPACE OR A FUNCTIONAL DEVICE ? Ali Uzay PEKER INTRODUCTION Received : 27.1.1993 The architectural unit iwan consists of an empty vaulted space enclosed on three KeyWords: History of Architecture, Iwan, Courtyard with Four Cross-Axial Iwans, sides and open to a courtyard or central space on the fourth (Figure 1). Even Cosmology and Architecture. though the history of its application on a monumental scale is characterized by modifications that appear subtle and mainly related to periodic changes in taste, 1. This article is based on a lecture given the iwan was subject to continuous variation and interpretation in innumerable by the author on 14th April 1992, at METU small-scaled buildings. This article concerns the monumental iwan, whose persist­ Faculty of Architecture, with the title of 'Cosmoiogicai Images in the Seijukid ent application seems to have been governed by a definite cosmoiogicai scheme that Monumental Architecture'. The author dictated its orientation and function in the composition of an edifice (1). thanks Bruce Silverberg for reviewing the text. In Persian, iwan means 'portico, open gallery, porch or palace' and the word liwan in Arabic covers the Persian concept (Reuther, 1967,428). In Sassanid architec­ ture, the monumental iwan was used as an 'audience hair for the receptions of the kings. Its function in the Islamic period has always been a source of discus­ sion. It is unknown whether iwan served an official function or even whether these spaces were called iwan. Some written sources define the word iwan as a room or hall opening, on the one side, directly or by means of a portico towards outside.
    [Show full text]
  • Uotta^A *4Bmct&&
    PARAPSYCHOLOGY AND ALTERED STATES OF CONSCIOUSNESS TOWARDS A POINT OF INTEGRATION WITH RELIGIOUS EXPERIENCE by Thomas M. Casey, O.S.A. Thesis presented to the School of Graduate Studies of the University of Ottawa as partial fulfillment of the requirements for the degree of Doctor of Philosophy in Religious Studies BIBL'OTHEQUES &^bLI0\ pv uOtta^a *4BMCt&& Ottawa, Canada, 19 75 (c) T.M. Casey, Ottawa, Canada, 1976 UMI Number: DC53637 INFORMATION TO USERS The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleed-through, substandard margins, and improper alignment can adversely affect reproduction. In the unlikely event that the author did not send a complete manuscript and there are missing pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. UMI UMI Microform DC53637 Copyright 2011 by ProQuest LLC All rights reserved. This microform edition is protected against unauthorized copying under Title 17, United States Code. ProQuest LLC 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106-1346 ACKNOWLEDGMENTS This thesis was prepared under the supervision of Professor Peter Campbell, Ph.D., of the Department of Religious Studies of the University of Ottawa. The writer is indebted to Dr. Campbell and to his colleague, Dr. McMahon, for their constant guidance in relating one's research to the authenticating dynamic of one's own experiencing process. Gratitude is deeply expressed to the late Dr. Mary Andrew Hartmann, a woman of singular graciousness and dedication, for sharing her strengths and weaknesses and gently leading her students to explore the religious dimension of their own lives.
    [Show full text]
  • Acta Iranica Encyclopedie Permanente Des Etudes Iraniennes Pubuee Par Le Centre Internatio:\A.L D'etudes Indo-Iraniennes
    ACTA IRANICA ENCYCLOPEDIE PERMANENTE DES ETUDES IRANIENNES PUBUEE PAR LE CENTRE INTERNATIO:\A.L D'ETUDES INDO-IRANIENNES D1FFl!SIO~ EJ, BRILL LEIDEN La c rieur. decOl (Pho! Forse HOMMAGES ET OPERA MINORA PAPERS IN HONOUR OF PROFESSOR MARY BOYCE DIFFUSION E.J. BRILL LEIDEN The ancient act of worship of the Indo-Iranians, Vedic yaJna, Avestan yasna, is distinguished from other acts of worship by the fact that it is centred on the preparation, the purification, and the offering of a sacred plant, Iranian Haoma, Indian Soma. The plant was originally pounded in a stone mortar and purified by being strained through a sieve of bull's hair. Then it was mixed with water, milk, pomegranate, barley, perhaps honey, and other ingredients and offered as a libation to the gods. Thereafter it was drunk by the officiating priests and the other participants. Finally the remainder was poured back into pure water, a running stream or a well. 'It reproduced one of the great prototype sacrifices which in the beginning brought life into the world, in this case the life of plants, which sustain the existence of animals and men.' Whereas the role of Soma was later enhanced by the Indians, the role of Haoma 'was circumscribed and subordinated in ethical Zoroastrianism, although elements of its old power survive strongly even in the reformed faith.' (Boyce 1975: 156-157) 2. The problem of identifying the original plant is complicated by the fact that substitutes for the evidently rare, or unavailable, plant were introduced already in antiquity, and that the knowledge of the original plant had apparently been forgotten by the priests of both religions; according to Indian texts, it had to be 'stolen' or bought from a vendor (among others see Schneider 1971).
    [Show full text]
  • A Thematic and Etymological Glossary of Aquatic and Bird Genera Names in Iranian Bundahis#M Khaksar, Mahdi; Ghalekhani, Golnar
    www.ssoar.info A Thematic and Etymological Glossary of Aquatic and Bird Genera Names in Iranian Bundahis#m Khaksar, Mahdi; Ghalekhani, Golnar Veröffentlichungsversion / Published Version Zeitschriftenartikel / journal article Empfohlene Zitierung / Suggested Citation: Khaksar, M., & Ghalekhani, G. (2015). A Thematic and Etymological Glossary of Aquatic and Bird Genera Names in Iranian Bundahis#m. International Letters of Social and Humanistic Sciences, 62, 39-52. https://doi.org/10.18052/ www.scipress.com/ILSHS.62.39 Nutzungsbedingungen: Terms of use: Dieser Text wird unter einer CC BY Lizenz (Namensnennung) zur This document is made available under a CC BY Licence Verfügung gestellt. Nähere Auskünfte zu den CC-Lizenzen finden (Attribution). For more Information see: Sie hier: https://creativecommons.org/licenses/by/4.0 https://creativecommons.org/licenses/by/4.0/deed.de International Letters of Social and Humanistic Sciences Online: 2015-10-29 ISSN: 2300-2697, Vol. 62, pp 39-52 doi:10.18052/www.scipress.com/ILSHS.62.39 © 2015 SciPress Ltd., Switzerland A thematic and etymological glossary of aquatic and bird genera names in Iranian Bundahišm Golnar Ghalekhani1* and Mahdi Khaksar2 1Department of Foreign Languages and Linguistics, College of Literature and Humanities, Shiraz University, Shiraz, Iran 2Department of Foreign Languages and Linguistics, College of Literature and Humanities, Shiraz University, Shiraz, Iran *Corresponding author: [email protected] Keywords: thematic and etymological glossary, Iranian Bundašin, animal genera, aquatic, bird ABSTRACT. The purpose of this study is to present a thematic and etymological glossary of aquatic and bird genera names which have been mentioned in Iranian Bundahišn. In this research, after arranging animal names in Persian alphabetic order in their respective genus, first the transliteration and transcription of animal names in middle Persian language are provided.
    [Show full text]