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Showing 8 results for Anahita
Volume 4, Issue 8 (6-2016)
Abstract
A field study in regions which have stayed intact demonstrates that mythical beliefs are still alive after centuries and continue to live with some changes. Such beliefs are interwoven in the people’s everyday lives and effect all their dimensions to a degree that one hardly can discern them from each other. The authors’ field studies demonstrate that in Kohmarreh-Sorkhi region shows that a part of the people’s mythical beliefs in this old area have stayed unchanged. This region is one of the richest resources of myths and ancient beliefs in the Iranian plateau with string connections with myths and old beliefs of the Iranian and Mesopotamian peoples. In this article we have tried to examine a part of these beliefs in terms of the myth of fertilization and the fests of water in three sections: the historical background of Kohmarreh-Sorkhi region; the myth of fertilization; 3) the fests of water. Its worthy to mention that we have also tried to figure out the probable similarities among these myths and myths of Iran or other cultures.
Volume 7, Issue 26 (6-2019)
Abstract
‘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.
Volume 9, Issue 3 (11-2021)
Abstract
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.
Volume 9, Issue 42 (12-2021)
Abstract
Research background
So far, no attempt has been made to introduce the mythological beliefs of the people of Larestan, and only the language, dialect, history, and culture of Larestan have been studied. In relation to the myth of fertility, articles have been written, some of which could be mentioned, for example: Firoozmandi et al. (2012) in the article A local narrative of the myth of the goddess of fertility in Lorestan. The legend of the girl Dal has been studied from the perspective of the goddess of fertility. Jafari (2003) in his article Horse and rain-making in the mythology of ancient Iran, has studied the economic and social importance of the horse in the life of Iranians and its relationship with mythology. Ahmadi Birgani (2018) in the article Shesh Dalu symbol of the goddess of water and the god of rain, has studied the Bakhtiari people as one of the rich sources of ancient Iranian myths and rituals. Hassannejad et al. (2015) in the article Fertility myth and mythical allusions in the keyhole have studied the keyword novel based on the infrastructure of the fertility myth. Papli Yazdi and Jalali (1999) have studied these rituals in the article Rain-seeking rituals during droughts. Rezaei Dasht Arjaneh et al. (2016) in the article Fertility myths in the legends of Chaharmahal and Bakhtiari, Lorestan and Kohgiluyeh and Boyer-Ahmad provinces by examining the themes of the fertility myth in the legends of this region. The provinces have achieved three patterns of birth, death and rebirth of the vegetable god, the pattern of the hero / demon-killer, and the pattern of the hero / god-dragon-killer.
Goals, questions and research methods
In this article, the authors have tried to examine the reflection of mythological themes and patterns in the beliefs of the people of Larestan region about fertility myths and rain-seeking rituals emphasizing illiterate and ancient people. First, myths, stories, and rain-seeking rituals were recorded in the field, using indigenous and ancient peoples, and then, using library sources, the mythological themes related to beliefs were extracted. This has been done through a descriptive-analytical manner.
The present article seeks to answer the following questions: What is the place of the fertility myth in Larestan and what is the function of this myth? Are there any beliefs in the fertility myth of Larestan that are related to the fertility myths of the nations? What is the position of the people's beliefs of the region in this regard in their lives? What do the people of Larestan do to have rain during the drought? What are the rain-seeking rituals in Larestan?
Main discussion
In the fertility myth of Larestan region, there are five aspects which are:
1. Varzva (bull): The following points can be said about the role of Varzava in the fertility myth of Larestan. a. When sacrificing, Varzava was taken to a spring and the source of water was usually a reservoir or spring, because there is no natural source in Larestan that comes from the heart of the earth and is not the result of rainwater or groundwater. b. People believe in the coming of rain and their lucky relationship with Varzva after the sacrifice, and tie a member of it to Varzva's thigh. The non-sacrifice of Varzva is due to its dignity, honor, and sanctity among the people, and this belief in Larestan is another reason for the connection with the myth of Sirishuk or Hazyush, the last sacrificial cow, which was mentioned earlier.
2. Indra: The following points can be said about Indra's role in the fertility myth of Larestan. a. According to the people of Larestan, Indra is a rainy black cloud that causes fertility. b. In this region, Indra is visible in two Iranian and Indian mythological groups. Indra's anger and the sending of torrential rains in the belief of the people can be considered as his Iranian delegation, which is disrupting order and destroying human beings. Indra's mission in Indian mythology is also evident in the belief of the people that are fighting the demon of drought and the liberation of the waters. c. Another symbol related to water is Ab Anbar, which has a very important role in the lives of the people of Larestan. The water reservoir has a sacred aspect and is one of the cleanest places to store water.
3. Crow: The crow is not considered a fertility god in the beliefs of the people in Larestan and mythology; but it is a symbol of fertility, as if it is rushing to aid the god of fertility.
4. Tishtar: According to the people of Larestan, a goat that is about to become pregnant and has not reached the stage of calving is called Tishtar. In the belief of the people, despite the high value and rank, this God has taken on an earthly and material aspect and has lost his divine aspect. In other words, Tishtar has risen from the rank of deity in Persian mythology to the stage of Freud in the mythology of this region.
5. Anahita: In the fertility myth of Larestan, Anahita is the fifth pillar of fertility. Due to the special climate of Larestan and the reliance of people's livelihood on agriculture, water has been of great vital importance and has placed Anahita in a position beyond Varzva, Indra, Crow and Tishter.
Rain-seeking rituals in Larestan
In this area, three rituals were performed, which are: A) Keble Doa, B) Lellah Lellah Baru Beda, and C) Khasa Neshu
Conclusion
Research findings show that Varzova, Indra, Crows, Tishter, and Anahita are the five pillars of fertility myth in Larestan.
People have beliefs about Varzava, also known as Ziwash, which are related to fertility, including: When Varzva was sacrificed, it was taken to the source of water; Varzova or a big cow caused fertility, and the weight loss was one of the dry factors. Sally knew Varzva would not be sacrificed, because it was the cause of sustenance, goodness, and blessings, they were saddened by Varzva's death, and they buried Varzva.
Indra's selfishness is reflected in Iranian and Indian mythologies, disrupting order and destroying human beings, and fighting the demon of drought and liberating water in the Larestan region, respectively. Indra is believed by the people of Larestan in the form of rain clouds and horses. They ask Indra for rain and they are afraid of her, because in times of rage, he sends down torrential rains, lightning is his weapon. Horse chirping is considered a sign of rain, and Indra in this regard is considered a barrier to drought.
The crow is not considered a god of fertility, but people believe that it is a sign of fertility, observing of which causes the good news and the coming of rain.
Tishtar has taken on a material aspect among people and is sacrificed every year to strengthen the goddess of water. Sacrificing Tishtar next to the source of water to increase the power of the water goddess indicates the high status of Anahita, and the source of water is at the top of the pyramid of fertility myth in the region. On the other hand, the dry climate, drought, dependence on water, the need for rain to continue living, and earning a living have led to the formation of rain-seeking rituals. Rain-seeking rituals in Larestan region happen through: a) Keble Doa, b) God bless the rain, c) Cluster indication. The ritual of Keble Doa had a general aspect, in which people went to the desert barefoot and prayed for the rain to come. In Allah Bade Barun, they recited a local poem aloud; a group of children and young people went to the door of the house, got wheat or barley and made offerings for the coming of helium rain. In the ritual of clustering, people connected the wheat clusters in a circle with a string and hanged it in the house, believing that the wind blows and the clusters fall to the ground, which is the reminiscent of rain falling from the sky.
So far, no attempt has been made to introduce the mythological beliefs of the people of Larestan, and only the language, dialect, history, and culture of Larestan have been studied. In relation to the myth of fertility, articles have been written, some of which could be mentioned, for example: Firoozmandi et al. (2012) in the article A local narrative of the myth of the goddess of fertility in Lorestan. The legend of the girl Dal has been studied from the perspective of the goddess of fertility. Jafari (2003) in his article Horse and rain-making in the mythology of ancient Iran, has studied the economic and social importance of the horse in the life of Iranians and its relationship with mythology. Ahmadi Birgani (2018) in the article Shesh Dalu symbol of the goddess of water and the god of rain, has studied the Bakhtiari people as one of the rich sources of ancient Iranian myths and rituals. Hassannejad et al. (2015) in the article Fertility myth and mythical allusions in the keyhole have studied the keyword novel based on the infrastructure of the fertility myth. Papli Yazdi and Jalali (1999) have studied these rituals in the article Rain-seeking rituals during droughts. Rezaei Dasht Arjaneh et al. (2016) in the article Fertility myths in the legends of Chaharmahal and Bakhtiari, Lorestan and Kohgiluyeh and Boyer-Ahmad provinces by examining the themes of the fertility myth in the legends of this region. The provinces have achieved three patterns of birth, death and rebirth of the vegetable god, the pattern of the hero / demon-killer, and the pattern of the hero / god-dragon-killer.
Goals, questions and research methods
In this article, the authors have tried to examine the reflection of mythological themes and patterns in the beliefs of the people of Larestan region about fertility myths and rain-seeking rituals emphasizing illiterate and ancient people. First, myths, stories, and rain-seeking rituals were recorded in the field, using indigenous and ancient peoples, and then, using library sources, the mythological themes related to beliefs were extracted. This has been done through a descriptive-analytical manner.
The present article seeks to answer the following questions: What is the place of the fertility myth in Larestan and what is the function of this myth? Are there any beliefs in the fertility myth of Larestan that are related to the fertility myths of the nations? What is the position of the people's beliefs of the region in this regard in their lives? What do the people of Larestan do to have rain during the drought? What are the rain-seeking rituals in Larestan?
Main discussion
In the fertility myth of Larestan region, there are five aspects which are:
1. Varzva (bull): The following points can be said about the role of Varzava in the fertility myth of Larestan. a. When sacrificing, Varzava was taken to a spring and the source of water was usually a reservoir or spring, because there is no natural source in Larestan that comes from the heart of the earth and is not the result of rainwater or groundwater. b. People believe in the coming of rain and their lucky relationship with Varzva after the sacrifice, and tie a member of it to Varzva's thigh. The non-sacrifice of Varzva is due to its dignity, honor, and sanctity among the people, and this belief in Larestan is another reason for the connection with the myth of Sirishuk or Hazyush, the last sacrificial cow, which was mentioned earlier.
2. Indra: The following points can be said about Indra's role in the fertility myth of Larestan. a. According to the people of Larestan, Indra is a rainy black cloud that causes fertility. b. In this region, Indra is visible in two Iranian and Indian mythological groups. Indra's anger and the sending of torrential rains in the belief of the people can be considered as his Iranian delegation, which is disrupting order and destroying human beings. Indra's mission in Indian mythology is also evident in the belief of the people that are fighting the demon of drought and the liberation of the waters. c. Another symbol related to water is Ab Anbar, which has a very important role in the lives of the people of Larestan. The water reservoir has a sacred aspect and is one of the cleanest places to store water.
3. Crow: The crow is not considered a fertility god in the beliefs of the people in Larestan and mythology; but it is a symbol of fertility, as if it is rushing to aid the god of fertility.
4. Tishtar: According to the people of Larestan, a goat that is about to become pregnant and has not reached the stage of calving is called Tishtar. In the belief of the people, despite the high value and rank, this God has taken on an earthly and material aspect and has lost his divine aspect. In other words, Tishtar has risen from the rank of deity in Persian mythology to the stage of Freud in the mythology of this region.
5. Anahita: In the fertility myth of Larestan, Anahita is the fifth pillar of fertility. Due to the special climate of Larestan and the reliance of people's livelihood on agriculture, water has been of great vital importance and has placed Anahita in a position beyond Varzva, Indra, Crow and Tishter.
Rain-seeking rituals in Larestan
In this area, three rituals were performed, which are: A) Keble Doa, B) Lellah Lellah Baru Beda, and C) Khasa Neshu
Conclusion
Research findings show that Varzova, Indra, Crows, Tishter, and Anahita are the five pillars of fertility myth in Larestan.
People have beliefs about Varzava, also known as Ziwash, which are related to fertility, including: When Varzva was sacrificed, it was taken to the source of water; Varzova or a big cow caused fertility, and the weight loss was one of the dry factors. Sally knew Varzva would not be sacrificed, because it was the cause of sustenance, goodness, and blessings, they were saddened by Varzva's death, and they buried Varzva.
Indra's selfishness is reflected in Iranian and Indian mythologies, disrupting order and destroying human beings, and fighting the demon of drought and liberating water in the Larestan region, respectively. Indra is believed by the people of Larestan in the form of rain clouds and horses. They ask Indra for rain and they are afraid of her, because in times of rage, he sends down torrential rains, lightning is his weapon. Horse chirping is considered a sign of rain, and Indra in this regard is considered a barrier to drought.
The crow is not considered a god of fertility, but people believe that it is a sign of fertility, observing of which causes the good news and the coming of rain.
Tishtar has taken on a material aspect among people and is sacrificed every year to strengthen the goddess of water. Sacrificing Tishtar next to the source of water to increase the power of the water goddess indicates the high status of Anahita, and the source of water is at the top of the pyramid of fertility myth in the region. On the other hand, the dry climate, drought, dependence on water, the need for rain to continue living, and earning a living have led to the formation of rain-seeking rituals. Rain-seeking rituals in Larestan region happen through: a) Keble Doa, b) God bless the rain, c) Cluster indication. The ritual of Keble Doa had a general aspect, in which people went to the desert barefoot and prayed for the rain to come. In Allah Bade Barun, they recited a local poem aloud; a group of children and young people went to the door of the house, got wheat or barley and made offerings for the coming of helium rain. In the ritual of clustering, people connected the wheat clusters in a circle with a string and hanged it in the house, believing that the wind blows and the clusters fall to the ground, which is the reminiscent of rain falling from the sky.
Seyyed Mehdi Mousavi Kouhpar,
Volume 13, Issue 3 (5-2006)
Volume 13, Issue 3 (5-2006)
Abstract
The demonstration of female figures on Sasanian silver vessels was an interesting subject to Sasanian silversmiths which caused much dispute among the scholars over whose character the female figure represents. Are they representations of the goddess Anahita or members of her cult? Is there any connection between them and the cult of Asiatic Dionysus? The other question that arises is whether they are secular objects or bearing a religious significance. This paper aims to review previous studies and then, on the basis of an iconographical study and also referring to the Sasanian religious text, present a new interpretation of themes.
Seyyed Rasool Mousavi Haji, Reza Mehafarin,
Volume 16, Issue 2 (5-2009)
Volume 16, Issue 2 (5-2009)
Abstract
Among the various of Sasanian kings, Narseh (293-302 A.D.) is the one whose important and striking rock relief remained at Naqsh-i Rustam in Iran’s Fars province. This relief records investiture ceremony from Anahita ( known as Goddess of fertility and protector of water). Until now, various views and interprations have been put forwarded about the real identity and historical theme of this relief. But the attribution of a lady to Shapurdokhtak II (Narseh`s wife) is the latest and most controversial view given by Alireza Shapur Shahbazi, who has conducted excavations and archaeological studies at Takht-i Jamshid for several years. In fact, this attribution has also provoked the authors of the present article hence; he has tried to highlight the depiction through opinions of various researches. The present study supports the accuracy and validity of the attributed lady to water goddess Anahita and refuses other theories.
Volume 28, Issue 3 (9-2021)
Abstract
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.
Iran Houshang Rostami, Iran Amir Reza Vasegh Abbasi,
Volume 30, Issue 4 (10-2023)
Volume 30, Issue 4 (10-2023)
Abstract
Anahita, a prominent Zoroastrian goddess, has always had importance status and widely revered during the Sassanian period. In the present research, relying on the studies of Sassanian bas-reliefs and stuccos, an attempt has been made to study the role of this goddess in Sassanian art. The results of this research clearly indicate that Anahita, among the other Zoroastrian deities, has always had a valuable place in those eras because she was thought to offer wisdom to those who revered her. Personification and depiction of the goddess Anahita in human icons in Sassanian bas-reliefs and stuccos were an attempt by the Sassanian emperors to legitimize their rule.
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