جستجوی مقالات مرتبط با کلیدواژه « anahita » در نشریات گروه « علوم انسانی »

Throughout life, humans face diverse environmental hazards, natural disasters, and personal griefs. From birth to death, they navigate these challenges with a multitude of faiths and beliefs that provide meaning and reduce anxiety. To survive and avoid destruction, people implement various customs and rituals, particularly those related to fertility and addressing infertility, to protect the land, overcome environmental hazards, and ensure generational survival. This descriptive-analytical research reviews literature on Iranian customs and rituals associated with fertility and infertility, emphasizing the symbol of water and its sanctity. The study explores and analyzes resources from the Safavi to Qajar periods, providing an anthropological perspective on how these customs and rituals help Iranians ensure fertility and manage environmental challenges.

 This study seeks to challenge many existing studies on ancient Iran in different areas such as archeology, history, culture, and society to set a new theoretical framework to study the abovementioned areas. It also aims to clarify the paleogeography of ancient Iran based on ancient Iranian mythological scripts and oral traditions.

 To conduct this study, very ancient Iranian stories are investigated. These myths are extracted from the holy book of the Zoroastrians, Avesta, which belongs to 1000-1500 BC, or other books written 1000 to 2500 years ago, including Shahnameh, an Iranian epic, or past oral traditions.

 The results show that contrary to previous theories, the formation of those societies dates back to the late Quaternary, after a rise in temperature about 19000 years ago. At that time, people started residing in the center, south, and south-east of Iran. 

The Younger Dryas, about 13000 years ago, forced them to dwell underground. Then, early Holocene droughts restricted them, and a long, severe drought about 4000 years ago scattered them and forced them to migrate. Based on some studies, it was in two time periods, probably before the Younger Dryas and in the mid-Holocene, that the ancient Iranian society experienced good ecological conditions.

Innovation:

 This article opens a new framework in the field of cultural geosciences and expresses a new theory related to the ancient societies of Iran based on myths related to the earth, especially those left in the works of books and early texts.

Myths are symbolic representations of the human beliefs and perspectives toward the universe, and may undergo transformation throughout time. In other words, the changes and transformations in human society may affect and transform the myths, as well. Changes in religion, the industrialization of the society, and the human achievement of modern knowledge are some of the most significant reasons behind the transformation of a myth. One of the Iranian myths that have undergone such transformation throughout time is the myth of Aredvi Sura Ānāhītā, also known as Ānāhītā or Nāhīd in short. Ānāhītā is a goddess whose name was first mentioned on the inscriptions of Ardishīr II in Hamedan and Shush. On these inscriptions, Ānāhītā’s name directly proceeds Ahūrā Mazdā, and comes before Mitrā (Mihr). The main question in this research is to analyze the transformation of the myth of Ānāhītā and also its reproduction in the Islamic period. Previous research has briefly alluded to these similarities. For example, En Islam Iranien by Henry Carbon is concerned with such issues. The present study attempts to investigate the transformations of the myth of Ānāhītā, using the qualitative method and the descriptive-analytical approach. The results indicate that duo to the existence of similarities between some of Ānāhītā’s characteristics and Shīʿā beliefs, the scene has been set for the reproduction of this Iranian myth.

The fertility rite is one of the most common rites that existed in most ancient civilizations. Today, manifestations of fertility rites and footprints of fairy and Anahita as gods and symbols of fertility can still be seen in many local and indigenous ceremonies, songs and plays in different parts of Iran. Writers In this research introduced and traced the myths of fertility components and rituals in the mausoleum of the fairies (South Khorasan) and its relationship with Anahita, the fertility goddess of ancient Iran. The rites of the Mazar-e-Pariyan of South Khorasan include sacrifice and offering gifts, spreading the votive table, overnight stay in the tomb, dancing and rejoicing, special lettering, etc. The roots of these rites were also studied in this research and the researcher It turned out that the rites of this Mazar are derived from the worship of Anahita, the fertility goddess of ancient Iran. Of course, the fairy who was the goddess of birth and fertility in ancient Iran, with the advent of Zoroastrianism, was hated because of some of her deeds and was among the devils. Continuing its evolution in the Islamic period, due to some similarities with the jinn, and some popular beliefs about the jinn, led to fairy tales and, consequently, to the fertility mirrors of the fairy tombs of South Khorasan.

One of the motifs in Iranian epic stories is the presence of mythological heroes and characters. Water goddesses and other goddesses are mythological figures that manifest in the form of well-known women in epics. Carefully examining the epic-heroic long story of Samak-e Ayyar, one can notice the function of such a belief in a female character in the story using a descriptive/comparative-analytical method and by citing the works of mythologists like Mehrdad Bahar and reflection on mythological hidden layers of Samak-e Ayyar's epic prose. Themes like love, beauty, underground imprisonment, being sentenced to death, freedom at the expense of losing the first beloved and finally rising to power for the female character of this epic story indicate that Abandokht in regard to her mythological arches can be a symbol of goddesses like Ishtar Mianroudi and Anahita. Based on this hypothesis, the authors have tried to conclude that the influence of Mianrouds and their liability to be influenced in Iranian myths led to the formation of common structures, one of which is the appearance of the similarities between the above-mentioned mythological goddess and Abandokht in the story of Samak-e Ayyar.

Myths and stories, created by the general public, are a good platform for exploring the mythological beliefs of each nation. In Larestan region, due to bad weather, drought and scarcity, beliefs and ideas about fertility and rain-seeking rituals are left, which are the heritage of the ancients having mythological patterns. The combination of these beliefs with people's lives is sometimes so much that it affects all aspects of their lives. The purpose of this study is to achieve the patterns of fertility myths and rain-seeking mirrors manifested in Larestan region. In this research, data have been collected by field and library methods through a descriptive-analytical approach. In data analysis section, the fertility myths and rain-seeking mirrors in Larestan region have been investigated; attempts have also been made to reveal any similarities or differences between the myths of this region and the Iranian and non-Iranian myths. The findings showed that the fertility myth in Larestan region consists of five pillars of Varzova, Indra, Crow, Tishter and Anahita, about which the people of the region have special beliefs. On the other hand, the three rituals of "qeble doa", "Allah bede barun" and "khushe neshan" are the remnants of the rain-seeking rituals in Larestan region.

Ritual poems of praying for the rain accompanied by dramatic body movements are usually prevalent in traditional music. Having roots in fictions, religious thoughts and beliefs, the tradition is an Iranian ancient one. It reminds worshiping Anahita, the goddess of ‘waters’ and fertility. It can also be considered as a widespread tradition with variety of performing acts in Iran and the Middle East. The methods are either individual or group acts performed with humans, dolls, praying, objects and animals. The present study discusses different ways of praying for the rain and common rituals in the north and south part of the country. Some of the mentioned cases are selected for further investigation of their morphology and performing aspects by using descriptive-analytical research methods. The results of comparing the traditions indicate that praying or wishing for the rain is not merely a performing act; it is a mythological thought rooted in the Iranian culture.

Worship of the mother goddess is one of the deepest beliefs in the minds of various nations and peoples throughout human history. Ancient civilizations such as the Iranians and the Turks have long had this religion and the beliefs and customs related to this myth still remain in the culture of these tribes; considering the closeness of the cultural and historical background of Iranians and Turks, a study on their mythology can  give us lots of information of the history and culture of both nations; Therefore, the aim of the present study is a comparative study of the mother goddess in Iranian and Turkish mythology and the main question is what is the relationship between the mother goddess in Iranian and Turkish mythology? The method of this research is comparative-analytical. Findings show that despite the differences in some aspects attributed to the Iranian and Turkish mother goddesses in the myths of the two nations, there are many important similarities between the concept and function of this myth among Iranians and Turks.

Ancient myths represent historical heritage of cultures. Through studying ancient Persian mythology, as a kind of collective Iranian unconscious, social aspects of feminine rationality has been sought in this paper; so they can participate in management of social affairs. For this reason, after explaining and analysis of Persian rationality, related goddesses and creation myths to feminine rationality have been studied, and Iranian rational feminine capabilities for establishing an ethic-oriented civilization have been gathered. Rereading myths showed that Persian rationality and wisdom of Ahura Mazda is the same which essentially based Good thoughts, good words, and good deeds that, unlike modern instrumental rationality, could not be seeing without ethic of kindness and altruism. In this discourse, women would be admired by their maternal abilities, and, dissimilar from their counterpart Greek myths, they are not symbols of instincts; therefore, they do not in contradiction to masculine civilization-making rationality. Women introduce as mothers’ of society and the origins of Ahura Mazdian reasoning in the social life. Thus, elimination of women from making civilization is to cutting the roots of altruistic rationality.

Tales form an important part of folk literature and culture. This part of folk culture is a place for the manifestation of beliefs, thoughts, and the common peoples’ way of living in any nation. The tales of any region, especially oral ones, is an appropriate bed for the analysis of mythical beliefs of that nation. In this study, one of the most current tales entitled “Chelgis” in Fars province “Kohmare Sorkhi” has been analyzed. The author, firstly, with field method, has registered the tale as accurately as possible and, then, with descriptive and analytical method, has attended to the mythical motifs of the tale. The findings of the study show that mythical beliefs in all the pivots of the story are, sometimes, obvious and, sometimes, symbolic and enigmatic. The author has attempted to investigate the motifs in the following parts: 1) Izedbanoo-Anahita: investigating the outstanding characteristics of Anahita in this tale a) the goddess of water b) the increaser of herd c) cleanser of women’s uterus and investigating the brutal appearance and prospect of Anahita in the tale as well 2) the support of the magical animal from the hero in the story 3) the magical plants and their supporting the hero 4) the fairies body-transformation 5) body-transformation of man to tree and vice versa 6) the role of trees in women’s fertility 7) the place of the fairies in the tale 8) hair as a tool for fertility 9) the impressive birth of the hero of the story 10) the holiness of numbers

In a strange and mythological tale in the so-called historical section of the Shahnameh (the Sassanid empire period of Hurmuzd), Bahram Chobin meets a crowned woman in the palace. After that, he weeps blood, overlooks and changes his manners and speeches. He claims to be a king. A number of eight different interpretations and views have been presented about the identity of this mysterious woman, extracted from the Shahnameh or contemporary writings. These are: (1) a witch, (2) fortune of Bahram, (3) a fairy, (4) an angel, (5) a deceptive soul, (6) Daena, (7) a Demon or female demon, and (8) glory. In addition to the Shahnameh referring to this woman as the "fortune" and two ancient and reliable texts introducing her as a "fairy" (Tarikh-i Tabari or The History of al-Tabari and Tabari and Nihayat al-Arab), the traditions and characteristics of the story show remarkable similarities to the narrative theme of "Fairy and Hero". This lady is more likely to be the fortune of Bahram, originally appeared in the form of a fairy and made him fond of her beauty, and provoked Bahram be a rebel against the Sasanian king as he faced his fortune. Through metamorphoses of Iranian national narratives and dropping some part of her mythological points, this fairy has changed to a good-natured, but obscure lady in the Shahnameh

This essay investigates the foundations of Anahita's religion in the story of Bijan and Manijeh. Foundations of Anahita's religion, including life and nascence, holiness and benediction, domination and power, etc., are observed in the story of Bijan and Manijeh which has the thin and invisible thread of plant myth and story. Anahita, the goddess of water, is the purity and cleanliness angel throughout ancient Iran. She has played a role in creation myth of Zarathustra and the promised child of Zarathustra. She is the symbol of female chastity and purity. She has power and is dominant, is doer and actor. The results from this research show that in the story of Bijan and Manijeh, Manijeh represents Anahita's performances. She has fallen in love and is lovesick. Her feminine spirit flows in the story. She is Bijan's savior and provides him with food and water and librates him. His fall in well leads to consummation of her marriage because Bijan has to go through tough times to be qualified to consummate the marriage of Manijeh who manifests the traits of Anahita goddess.

Melmodas is a beautiful and seductive woman who attracts men with a fragrant, singing scent and slices them between her saws. This myth is related to the Persian Gulf and is similar to the Greek Sirens. This research has been done analytically in order to understand the mythical status of this character as well as to understand its roots. In examining Melmodaschr('39')s myth, according to the theorists, it is understood that this case study is the birth of a double Anahita. In examining the appearance and affinity of Melmadas with Anahita, we come to a dualism and the contrast of two myths. As perceived, Melmodas represents the transition from motherhood to patriarchy, which expresses the anger of human nature.

Many researches have been done about Anahita, the ancient Iranian goddess, most of which are based on archeological findings, and less research has been done on the manifestation of this goddess in Middle Persian writings. The aim of this study is to focus on the roles of Anāhitā according to Middle Persian writings. In this research, by descriptive-analytical method, the existing evidence about Anahita in Middle Persian works was examined. The findings showed that Anahita, as the celestial and terrestrial embodiment of water in the Zoroastrian worldview, was superior and very important to the gods. In addition to the description of her beauty and power, her role in the life of Zoroaster and the birth of three saviors (Ošidar, Ošidarmāh and Sōšyāns) is emphasized. The inscriptions also show the role of Anahita in the political affairs of the Sassanid period, such as the selection of Cartier as the guardian and priest of Anahita's temples.

After Iranian conversion to Islam, the worship of Anahita as goddess of love, fertility and rain in the pre-Islamic Iran was being forgotten, whoever, the trace of worshiping this goddess can be found in the stories and beliefs of Bakhtiyaris. In the Bakhtiyari region, Anahita is known as Dalou and in a ritual ceremony, Bakhtiyaries requested Dalou to rain. In addition, Dalou is the messenger of spring and facilitates the passing of winter and determines the condition of weather in the day of Nauruz Celebration. Protecting environment and wild life and fertilizing animals are also undertaken by Dalou . Such beliefs and places which were the temples of Anahita in the near and remote past, indicates the survival of the goddess among the Bakhtiyaris.

The present paper studied the cultural functions of two important goddess of the ancient cultures of Iran and Anatolia, namely Anahita and Cybele, and reflected the components on artworks. The present research statistical population was the important goddesses of Iran and the Minor Asia. The Sample of ancient Iran was Anahita and the goddess of the Minor Asia was Cybele. The method was descriptive and data was collected by the library and valid articles. By spiritual components classification of each goddess and how they were manifested in the artworks of ancient Persia and Asia Minor the following results were obtained: Goddess Anahita in addition to had a high rank among the gods of her time, was the goddess of fertility and fecundity, the water goddess, the goddess of love and goddess of war. Cybele was the goddess of fertility, mountain goddess, the goddess of wild animals and guardian goddess. Anahita personality was purifier. But the dominant element concerning Cybele could only be her limitless authority. All the symbols manifested her power. "Authority" was the central axis of Cybele; the goddess of the mountain, goddess of wild animals and cities gurdian. About the embodiment, Anahita was influenced by Cybele. Common point in how art reflected the components was “visual symbolism”. For example, in the Taq-e Bostan cameo and statues of Cybele in Ankara museum, to show the components of the fertility two symbols; water and pomegranate, were used. Difference points often arised from spiritual differences. In other words, in the case of Anahita, it was an attempt to reflect beauty and purity; in the case of Cybele, her authority was more important.

In his book; Nashvār al Mohāzirah and Akhbār al Mozākerah, Tanoukhi – the judge and Arabic literary writer speaks about a puppet called “Dobārkeh”. This short report shows well how this puppet is made in Baghdad and is placed on the housetop at Nowrouz night-the ritual which is closely tied to the ancient ceremony of new year especially saint marriage. By relying on the evidence gathered from Tanoukhi’s re-interpretation and extra textual signs of New Year in Babylon and puppet rituals of Iran, this paper tries to unveil the nature of “Dobārkeh” and its link to the goddess of fertility. The most important result of this research is that Baghdad’s inhabitants hold this ceremony and “Dobārkeh” is the goddess of fertility represented in the body of this puppet. Therefore, it is possible to take into account   “Dobārkeh” and its rituals in the same vein as Nowrouz theatrical rituals.

‘Qalʿa-ye dokhtar’ (Maiden Castle) is a name given to some castles in Iran and adjacent countries. As for the reasons behind the naming, there are two main arguments. Conceiving those castles as impregnable ones, an older argument builds a connection between the virginity of girls and alleged invulnerability of those castles. In a totally different direction, a modern argument interprets ‘dokhtar’ as a title of Anahita, the river-goddess of ancient Iran, and considers qalʿa-ye dokhtars as vestiges of pre-Islamic temples of that goddess. Due to a contemporary tendency to project pre-Islamic themes on historical monuments, this latter view has gained vast popularity among Iranians and has influenced the identification of some Zoroastrian and Muslim shrines as once-upon-a-time Anahita temples. This paper assesses the validity of these two views, and arguments in favor of a new theory. It demonstrates that such naming is the product of fantasies of common people nurtured by folk stories featuring some popular motifs of ‘maiden(s) in the castle’. An endeavor to outline types of folk tales associated with those castles is undertaken in this paper.