پیوندهای مفید
اخبار و اعلانات
آمار
| تعداد نشریات | 25 |
| تعداد شماره‌ها | 941 |
| تعداد مقالات | 7,773 |
| تعداد مشاهده مقاله | 12,854,043 |
| تعداد دریافت فایل اصل مقاله | 9,152,451 |
نقش اسطوره‌های ایرانی در کارنامۀ اردشیر بابکان | ||
| جلوه هنر | ||
| دوره 14، شماره 1 - شماره پیاپی 34، فروردین 1401، صفحه 38-51 اصل مقاله (984.81 K) | ||
| نوع مقاله: مقاله پژوهشی | ||
| شناسه دیجیتال (DOI): 10.22051/jjh.2022.38006.1711 | ||
| نویسنده | ||
| زهرا حسینی* | ||
| دکتری فرهنگ و زبانهای باستانی ایران، دانشکده زبان و ادبیات، دانشگاه آزاد اسلامی، واحد علوم و تحقیقات، تهران، ایران | ||
| چکیده | ||
| اسطوره بیان نمادین ارتباط متقابلی است که توسط انسان میان پدیده‌های گوناگون و نیز خود انسان برقرار می‌شود. کارنامۀ اردشیر بابکان کهن‌ترین داستان تاریخی، عاشقانه و اسطوره‌ای از دورۀ ساسانیان، با توجه به باورها و اسطوره‌های رایج بین مردم ساخته شده است. صحت تاریخی این داستان مطرح نیست. اسطوره‌های آن، منشورهایی هستند که طرح اجتماعی و رفتار اخلاقی و دینی را به نمایش درمی‌آورند؛ به‌طوری که معتقدان بر طبق آن زندگی می‌کنند. اردشیر استقرار یک آیین رسمی و اتحاد بین دین و دولت را در وجود شخص فرمانروا لازم می‌بیند و در راه رسیدن به حکومت تمام مخالفان خود را قلع‌وقمع می‌کند. اتحاد بین دین و دولت در سطح کشور تا آن زمان تجربه نشده بود؛ بنابراین، حکومت همراهی مردم را نیاز داشت. در این راه ایزدان ذهنی به تجسم درمی‌آیند و به قهرمان یا منجی یاری می‌رسانند. پرسش‌های پژوهش عبارت‌اند از: 1. ایزدان تجسم‌یافتۀ اساطیری و یاریگر اردشیر کدام‌اند؟ 2. در کارنامه، اردشیر برای محبوبیت و شکوه و نشان‌دادن قدرت خود چه کرد؟ هدف از این مقاله، بررسی فرهنگ اسطوره‌ای و آیینی و مردم‌شناسی این داستان است. در این پژوهش، اسطوره‌های بخش آغازین داستان، یعنی اسطوره‌های مرتبط با اردشیر، بنیان‌گذار سلسلۀ ساسانیان به روش تحلیلی و توصیفی بررسی شده است. بررسی‌ها نشان داد که ایزد ثروت اشی/ ارت، ایزد فرّه، ایزد بهرام (پیروزی)، ایزد آتش، ایزد سروش از ایزدان یاریگر اردشیر در این داستان بودند. اردشیر برای محبوبیت و شکوه و قدرت، بزرگ‌ترین متضاد و دیوی که او را به ستوه آورد، یعنی کرم خدای را به‌گونۀ آیینی کشت و اژدهاکشی فریدون را نزد دین‌داران بازسازی کرد و در جای‌جای ایران، به شکرانۀ پیروزی آتشکده‌های گران بهرام را برپا کرد. | ||
| کلیدواژه‌ها | ||
| کلیدواژه‌ها: کارنامۀ اردشیر بابکان؛ اسطوره و نماد؛ ایزد اشی/ ارت؛ ایزد آتش؛ ایزد سروش؛ کرم خدای | ||
| عنوان مقاله [English] | ||
| The role of Iranian myths in the Kār-nāmag i Ardaxšīr i Pābagān | ||
| نویسندگان [English] | ||
| Zahra Hosseini | ||
| Ph.D in Ancient Iranian Culture and Languages, Faculty of Language and Literature, Islamic Azad University, Science and Research Branch, Tehran, Iran | ||
| چکیده [English] | ||
| Iran is a land of great contrasts: a land of deserts and jungles, of snowy mountains and luxuriant valleys; Geography inevitably affects culture, and it is not surprising that in Iran is a number of different cultures any of which have produced different mythologies. No nation’s religion or myth can be understood separately from its historical background. Myth is a symbolic expression of the interrelationship established by man between various phenomena and man himself. Over all, myth is part of history, for myth embodies the views of man about himself, his world and its development. Thus, myth and history are completely intertwined in Zoroastrian belief. The Iranians understand the whole of their history, past, present and future in the light of mythology. To the ancient Iranian the divine was not a distant reality far removed from human experience but a factor of everyday life. Man’s daily and rituals life involves direct and immediate contact with the divine beings. Kār-nāmag i Ardaxšīr i Pābagān the oldest historical, romantic and mythical story from the Sassanid period has been made according to the beliefs and myths common among the people. While the story recounted the hero-king's wrath against the enemies and propagated his bravery, also, it reminded the religious rites and teachings of the believers. In this way, the people knew the king and felt united with him. The historical accuracy of this story is not in question; its myths are charters that display social design and moral and religious behavior; so that believers live according to it. Ardašir sees necessary the establishment of an official religion and the union between religion and the state in the existence person of the ruler, and in order to reach the government, he suppresses all his opponents. The alliance between religion and government had not been experienced at the national level until then. Therefore, the government needed the support of the people; In this way, the mental gods are embodied and help the hero or savior; research questions include: 1) Who are the mythical incarnate gods and the helpers of Ardašir? 2) In the Kār-nāmag, what did Ardašir do to show his popularity, glory and power? The purpose of this article is studying the mythological and ritual culture and anthropology of this story. In this research, the myths of the first part of the story are examined, that's mean, the myths associated with Ardašir, the founder of the Sassanid system, it has been studied analytically and descriptively. Studies have shown that, goddess of wealth Aši/Art, god of glory/ Farrah (Xwarrah), god of Victory/ Wahram, god of Fire/ Atar, god of Obedince/ Sraosha, these gods were the helpers of Ardašir in this story. The god of wealth is embodied in the role of Ardavan's daughter in the story and reaches the kingdom with she and other gods of Ardašir. Religious people know the Art/ Aši or the angel of wealth and abundance and the benefactor of Farrah, they consider the company and help of Ardavan's daughter as the embodiment of the angel of wealth and his company. Thus, god of Art/ Aši, the giver of Farrah, glory and wealth in the embodiment of the king's daughter, who brings the treasure of the father and the good news of the astronomers for hero, rescues him from prison and death, and for promotes the religion and unity of Iran and the glory of Iranians, accompanies Ardašir for unity religion and government. In this way, Farrah Kiani moves away from the previous king and accompanies the hero-king. After the time of the Kiygashtasb king, Farrah did not join anyone. The kingdom no longer boasted of having Farrah. But Ahuramazda saved it for the Iranians until the Day of Judgment. Farrah who according to myth, reaches the savior at the end of the world, in the Kār-nāmag i Ardaxšīr i Pābagān, according to the religious leader, in the form of a ram, accompanies Ardašir for the ideal goal of uniting religion and government. The ram is specifically described as the embodiment of Farrah Kiani and Divine. Now, if a believer considers the ram as a symbol of the god of Victory (Bahram), it is the same belief; there is no objection to one of the mythical incarnations of the god of Victory being described in the form of a ram; Especially that Ardašir, for praise be to the victory from the god of Victory in different cities of Iran, orders the construction of the fire temple of Bahram. The erection of a fire temple both calms the believers to perform religious worship and shows the popularity and power of the hero-king; or if people promise to accompany the ram and consider it a symbol of wealth- Which is to be inherited after the victory of Ardašir and the foundation of the new government- the storyteller's opinion is provided. God of Victory (Bahram) in the incarnation of a ram- symbol of wealth and power animal husbandry of Iranians- accompanies Ardašir, so that viewers describe that accompaniment; The ram first follows Ardašir, then, he moves next to him and when he rides on Ardašir's horse, anymore, Ardašir's defeat becomes impossible. The storyteller turns fifteen-year-old Ardašir of the story during events with the help and support of angels- which are familiar to the piousness- into a hero, and this hero is responsible for establishing a new government with strong foundations of religion. After the Alexander of Macedonian invaded Iran and destroyed the Zoroastrian religious book, such a government was the wish of the Iranians. However, the Parthians bravely and devotedly liberated Iran from the Seleucids and preserved it for nearly five centuries and their hard defeats overcame the enemies; but with the structure of the tribal rule and religious tolerance, they could not meet the needs of the people. In the meantime, Ardašir's slogan went beyond preserving the country and that was the satisfaction of the beloved gods of the Iranian people and the establishment of a religious government that no one else could harm. For popularity and glory and power, Ardašir kills Karm Xwāday in a ritual way. The biggest antithetic and demon that bothers him and he reconstructs near the believers, that Fereydoun has killed the dragon. And all around Iran, for praise be to the god of Victory, he built the expensive fire temples of Bahram. In the story, people are familiar with the tyranny of Zahak, Afrasiab and Alexander. The storyteller does not explain, by saying their cruelty, he shows Ardašir as Fereydoun. Dualism is characteristic of the Zoroastrian religion, and it is the belief in the existence of two fundamentally opposing forces involved in the work of the world. In Zoroastrianism, life is a battlefield between the good and the bad; truth is law and order, and lie is disorder and chaos. Man has the choice between "truth" and "lie". A man who chooses the truth, the gods accompany him and a man who chooses to lie, devils accompany him. The hero's move is to establish religion; All obstacles are evil. Ardašir's war with the enemies is a battle of good and evil. Wherever the hero wants to be endangered, the gods are embodied, when the daughter of Ahriman (Jahi) as the daughter of Ardavan wants to kill the hero, the god of fire is embodied in the form of a rooster. Because it is only needed that the poison been poured in the cup and not being eat it. Believers are familiar with the controversy between good and evil and the appearance of gods as animals does not diminish the popularity of gods; rather, it increases their power and popularity among the religious. Iranian myths depict the final pattern of believers' daily lives. In the Kār-nāmag we should not look for the real features of the historical Ardašir. We should look for the customs and rituals of the people and the beliefs of the believers who show Ardašir as a paradise model of the hero-king. This story is not made by a storyteller; rather, a group came together to build it; a group of astronomers, geographers, historians, sociologists, storytellers and most importantly, religious jurists tried to make a story in simple and popular language, while entertaining, people's support for the new government is offered. The present article only had the opportunity to address some of the favorite myths of religious people from the point of view of believers and the purpose of the narrator. | ||
| کلیدواژه‌ها [English] | ||
| Keywords: Kār-nāmag i Ardaxšīr i Pābagān, Myth and Symbol, Goddess of Wealth/ Aši, God of Fire/ Atar, God of Obedince/ Sraosha, Karm Xwāday | ||
| مراجع | ||
References Abolghassemi, M. (1995). A History of the Persian Language, (2nd ed.), Tehran: Samt (Text in Persian). Akhavan Aghdam, N. (2014). Iconographic Interpretation of Hunting Scenes in Sasanian Metalwork, kīmīyā-ye-Honar, 3 (12), 33-50 (Text in Persian). Amini, M. R. (2010). A Study of the Literary Aspects of Kārnāmeh Ardeshir Babakan in Comparison to its new found Greek version, Literature History 2 (1), 5- 26 (Text in Persian). Amoozgar, J.(1997). Mythological History of Iran, (2nd Ed.), Tehran: Samt (Text in Persian). Amoozgar, J. & Tafazzoli, A.(2001). Zoroaster's Mythological Life, (4th ed.), Tehran: Cheshmeh (Text in Persian). Amoozgar, J.(2007). Language, Culture and Myth, Tehran: Moin (Text in Persian). Bahar, M. (1999). A Study on Iranian Myths, (3rd ed.), Tehran: Agah. Bahar, M. (2001). Bundahišn, (2nd ed.), Tehran: Toos (Text in Persian). Boyce, M. (1996). A History of Zoroastrianism (Achaemenids), Translated by Homayoun Sanatizadeh, (Vol. 2), Tehran: Toos (Text in Persian). Boyce, M. (1997). A History of Zoroastrianism, Translated by Homayoun Sanatizadeh, (Vol. 1), (2nd ed.),, Second Edition, Tehran: Toos (Text in Persian). Cirlot, J.E. (2013). A Dictionary of Symbols, Translated by Mehrangiz Ohadi, (2nd ed.), Tehran: Dastan (Text in Persian). Doostkhah, J. (2010). Avesta (The Oldest Iranian Hymns), (15th ed.), Tehran: Morvarid (Text in Persian). Farahvashi, B. (1999). Kārnāmag ī Ardašīr ī Bābakān, (2nd ed.), Tehran: University of Tehran (Text in Persian). Fazayeli, S. (2009). Shabrang Behzād, Tehran: Jeihoon (Text in Persian). Ghorbani Ghahfarkhi, A., Yazdani, A. & Brati Ardaji, T. (2018). A Study of Myth and Symbol in the Culture of Ancient Iran with Focus on the Stone Rams of Chaharmahal and Bakhtiari, Research in Arts and Humanities, 3(2), 47- 56 (Text in Persian). Gnoli, G., Anvari, S., Razi, S. (2012). FARR (AH). Journal of Seven Heavens, 14(53), 101-118 (Text in Persian). Hinnells, John R. (1973). Persian Mythology, London, SW3 6RB. Hinnells, John R. (1998). Persian Mythology, Translated by Jaleh Amoozgar and Ahmad Tafazzoli, (5th ed.), Tehran: Avishan- Cheshmeh (Text in Persian). Hosseini, Z. (2003). Studing Nouns and Adjectives in the Avestan Text of »Art Yašt«, Master Theis, Islamic Azad University: Tehran (Text in Persian). Hosseini, Z. (2015). Mātikān ī Hazār Dātestān (Rectification of the Text, Transcription, Farsi Translation, Commentaries and Glossary), First Part, PhD Thesis Islamic Azad University: Tehran (Text in Persian). Hosseini, Z. (2018). Laws Types of Marriage and Polygamy in the book of a Thousand Judgments, Fifth Literary Text Literature Conference A New Look at Stylistics, Rhetoric, Literary Criticism, (Vol.7), Tehran: Documents and National Library of the Islamic Republic of Iran (Text in Persian). Hosseini, Z. (2021). Introducing and Reviewing the Story of Darvish Adham with Mošk Afrooz, the Daughter of the King of Fars, from the version of Jāme Al- Hekāyāt, Fourth National Congress of Persian Culture and Literature, Hamadan (Text in Persian). Irani Arbaty, G., Khazaie, M. (2017). The Study of Farrah’s Beast symbols in Sassanid Art, Negareh Journal, 12(43), 18-29. doi: 10.22070/negareh.2017.571 (Text in Persian). Jalilian, S. (2018). Ardašīr Son of Bābak and the Goddess Anāhitā. History of Islam and Iran, 28(37), 35-56. doi: 10.22051/hii.2017.14894.1333 (Text in Persian). Jobes, G. (2018). Dictionary of Mythology, Folklore and Symboles, Translated by Mohamad Reza Baghapour, (2nd ed.), Tehran: Akhtaran. Modi.J.J. (1901). Mādigān-i-Hazār Dādestan, Part1, Poona. Mokhtarian, B.& Shokri, S. (2011). The Role of Ram in the Rituals Related to the Great Goddess in Lorestan, Iranian Journal of Anthropological Research, 1, 135- 151. Noori, A., Mehr pouya, H. (2019). Analysis of Sheep Design in Turkmen Carpets in History & Religion, Glory of Art (Jelve-y Honar) Alzahra Scientific Quarterly Journal, 10(3), 69-78. doi: 10.22051/jjh.2017.6862.1014 Pirniya. H. (2008). History of Iran, (9th ed.), Tehran: Namak. Pourdavood, E. (1998). Yašts, Tehran: Asatir. Pourdavood, E. (2001). Khordeh Avestā, Tehran: Asatir. Rashed Mohassel, M. T.(1991). Zand-e-Bahman Yasna, Tehran: Elmi va Farhangi (Text in Persian). Roshaninejad, M. A. (2012). Stabilization position of the God Bahram, the myth of the Pre-Zoroastrian War of the Ancient Iranians in Zoroastrian Teachings, Erfaniyāt Dar Adab Farsi, 3(10), 34- 50 (Text in Persian). Shahbazi, A. Sh. (2014). Documentary Guide to the Naghsh Rostam, Tehran: Safiran (Text in Persian). Tafazzoli, A. (2007). History and Literature of Iran of Pre-Islamic, edited by Jaleh Amoozgar, (5th ed.), Tehran: Sokhan. Zabihnia Emran, A. (2019). Ethical Criticism of the Historical Text of the Book of Ardeshir Babakan, Journal of History (Tarikh), 14(52), 151-166. Zarinkob. A. (2008). Rozegārān, (8th ed.), Tehran: Sokhan )Text in Persian).
| ||
|
آمار تعداد مشاهده مقاله: 618 تعداد دریافت فایل اصل مقاله: 357 |
||