نمودهای مهری داستان گیومرت (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
داستان گیومرت، نخستین داستانی است که پس از دیباچه شاهنامه با آن روبه رو می شویم. در این داستان، گیومرت نه در جایگاه نخستین انسان، بل که در جایگاه نخستین فرمان روا معرفی می شود و سوگواری و پوشیدن جامه سیاه (برای مرگ سیامک) بسیار پررنگ است که این موضوعات، خلاف اعتقادات مزدیسنان و متن های زردشتی است؛ بنابراین، به احتمال می توان زیرساخت های این داستان در حماسه ملّی را در چارچوبی پیشازردشتی و دقیق تر بگوییم، اندیشه های مهری در نظر گرفت و این فرض را مطرح کرد که داستان گیومرت، دربردارنده مفاهیم و مضامین در پیوند با مهر و میترائیسم است. چنان که خواهیم دید، آغاز فرمان روایی گیومرت به هنگام آمدن آفتاب به برج حمل، وجود معنای متضاد زندگی و مرگ در نام گیومرت، چهره ماه مانند و بالای سَرووار او، برآمدن سرِ تخت و بختِ گیومرت از کوه، عدم وجود زن در داستان علی رغم وجود فرزندی چون سیامک، پیوند گیومرت با دد و دام و مرغ به ویژه خروس، ساخت شهری به سمت مشرق به دست او و پیوندش با تیر و کمان، همگی چنین ارتباط میان گیومرت و مهر و مهرپرستی را تأیید می کند.Mithraic Manifestations in the Story of Gayōmart
The story of Gayōmart is the first story we encounter after the Prelude of the Shahnameh. In this story, Gayōmart is introduced not as the first human, but as the first ruler, and mourning and wearing black clothes (for the death of Siāmak) are very prominent. These themes are exactly contrary to the beliefs of Zoroastrians and Zoroastrian texts. Therefore, it can be assumed that the foundations of this story in the national epic are formed within a pre-Zoroastrian framework, more precisely, Mithraic ideas. The study posits that the narrative of Gayōmart embodies concepts and themes associated with Mithra and Mithraism. As will be demonstrated, the commencement of Gayōmart’s reign coinciding with the sun’s entry into Aries, the coexistence of the opposing notions of life and death in his name, his moon-like visage and cypress-like stature, the emergence of his throne and fortune from a mountain, the absence of a female figure despite the presence of a son such as Siāmak, Gayōmart’s affiliation with wild and domesticated animals as well as birds—particularly the rooster—the construction of a city oriented towards the east, and his association with the bow and arrow, collectively substantiate the proposed link between Gayōmart and the Mithraic tradition. Keywords: Mithra, Gayōmart, Sun, Moon, Cypress, Mountain, East, Rooster. Introduction The story of Gayōmart is the first story we encounter after the Prelude of the Shahnameh. In this story, Gayōmart is introduced not as the first human, but as the first ruler, and mourning and wearing black clothes (for the death of Siāmak) are very prominent. These themes are exactly contrary to the beliefs of Zoroastrians and Zoroastrian texts. Therefore, it can be assumed that the foundations of this story in the national epic are formed within a pre-Zoroastrian framework, more precisely, Mithraic ideas. Methods & Materials In this research, the author, by gathering information through a library method and with a descriptive-analytical approach, has attempted to adapt and compare the concepts and themes present in the story of Gayōmart in the Shahnameh with Mithraic beliefs and thoughts. Discussion & Result The character of Gayōmart and the story associated with him in the Shahnameh, in its depths, contains Mihri (Mithraic) thoughts and has little connection with Zoroastrian beliefs; because on the one hand, contrary to Zoroastrian texts that recognize Gayōmart as the first human, he is introduced in the Shahnameh as the first king. Also, we see mourning and lamentation after the death of Siāmak, as well as the wearing of black garments, which is disliked and unacceptable in the Zoroastrian religion. Based on this, it can be accepted that the thoughts and actions present in this story do not have much compatibility with Zoroastrian viewpoints, and the intellectual framework of this story should be sought elsewhere, which seems to have a close relationship with Mihri thought and belief. After the dominance of the Zoroastrian religion in Iran, Jam, who was the first human and the first king in the Mehr (Mithraic) faith and the embodiment of Mithra in the world, is considered a sinner by Zoroaster and the Zoroastrians because he promoted the eating of beef, and his characteristics (such as being solar, being the first human and king, encompassing the opposing characteristics of life and death, etc.) are transferred to Gayōmart in the Zoroastrian religion. Thus, the duties and characteristics of Mithra reach Jam and from him to Gayōmart in Zoroastrian religious narratives and, of course, in the national epic, and we can find what is related to the Yazata (divine being) Mithra in the apparent and hidden layers of Zoroastrian texts and also the Shahnameh with a little contemplation. In the Shahnameh, Gayōmart attains kingship in the spring, and it seems the world takes shape; just as for the Mithraists, the world begins with the sun's entry into the constellation Aries. The sun and the mo
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