نمودهای مهری داستان گیومرت

 
Abstract
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 moon, to which Gayōmart is likened, have two characteristics: construction and destruction; life-giving and death-bringing. Gayōmart also has both life and death in the meaning of his name; just as Mithra also possesses the opposing characteristics of life-giving and death-bringing. On one side of him is Cautes, who raises the flame of fire, and on the other side is Cautopates, who lowers the flame into the earth. Researchers have considered the scene of Mithra's bull/lamb slaying as a symbolic representation of the sun's entry into the constellation Taurus/Aries. We see this scene in the story of Gayōmart when the sun enters the constellation Aries. On the other hand, Gayōmart is likened to the moon. The moon and the bull have been considered synonymous. We witness the sacrifice of this moon/bull in the story of Gayōmart in the figure of Siāmak, and his resurrection in the form of Hushang; therefore, just as the issue of life, death, and resurrection is very serious in Mithraism, Gayōmart also dies in the figure of Siāmak and rises again in the form of Hōšang. In a Mithraic depiction, we see a cypress tree between the sun and the moon. Gayōmart's face in its brightness is likened to a full moon shining from above his cypress-like figure. Also, he has been considered like the sun. In the sun, moon, and cypress, life, death, and resurrection (sunrise and sunset) can be seen. Just as Mithra rises from the mountain, the head of Gayōmart's throne and fortune also rises from the mountain, and he resides in the mountain (Mithra's shining from the peaks of the mountains at dawn). In the story of Gayōmart, without any mention of a woman, it suddenly appears that Gayōmart had a son named Siāmak. Just as Siāmak seemingly came into being without the intermediary of a woman, in the Mithraic faith, we also see that women are disregarded; to the extent that even the birth of Mithra is considered to be from a rock. What we see of Gayōmart's connection with wild animals, livestock, and birds shows the deep connection between humans and animals in the Mithraic faith. In this faith, there is a profound unity between humans and other living beings. In Mithraism, there is a connection between Mithra and the rooster. In Mithraic depictions, under the feet of Cautes (the symbol of sunrise), we see a rooster. The rooster awakens the Mithraists for morning prayers and drives away demons with its crowing. According to the text of Tarikh-i Bal'ami, Gayōmart also considers the rooster esteemed because it keeps snakes (the symbol of Ahriman) and demons away from the house, and he orders emulation of it. In the Shahnameh, this veneration has been transferred to Tahmurip. Mithraic temples were built facing east. In Tarikh-i Bal'ami, the construction of a city facing east is also attributed to Gayōmart. According to Nowruznameh, the first maker of the bow and arrow was Gayōmart. Mithra is also associated with the bow and arrow, and through it, he makes water flow from the rock. This characteristic of making water flow is attributed in the Shahnameh to Hōšang, who was Gayōmart's grandson and from the Pishdadian dynasty.
Conclusion
The Mithraic appearances in the story of Gyōmart are as follows: 1) The reign of Gayōmart over the world begins, like Mithra, when the sun enters the sign of Aries. 2) Just as Mithra has two opposing characteristics of life and death, the meaning of Gayōmart’s name encompasses these two features. The sun and the moon, to which Gayōmart is compared, also have the two opposing features of creation and destruction.3) Scholars have interpreted the scene of Mithra’s bull/sheep slaying as a symbol of the sun entering the sign of Taurus/Aries, which is also seen in the story of Gayōmart.4) In a Mithraic figure, a cypress tree is seen between the sun and the moon. Gayōmart's face is also compared to a full moon, with light radiating from above his cypress-like form. In the Avesta, Mithra also compares himself to the shining moon. 5) Just as Mithra rises from the mountain, Gayōmart's fortune and grandeur also rises and settles in the mountain.6) In Gayōmart’s story, without any mention of a female counterpart, his son is discussed. The disregard for women is a feature of the Mithraic faith, to the extent that Mithra is even considered to be born of a rock.7) The connection between Gayōmart and wild animals, livestock, and birds signifies a deep bond between humans and animals in the Mithraic faith.8) In the Mithraic faith, there is a profound connection between Mithra and the rooster. According to the Tarikh-i Bal'ami (History of Bal'ami), Gayōmart also honors the rooster and commands others to take it as an example. In the Shahnameh, this honor is transferred to Tahmuraṯ.9) Just as Mithraic temples are built facing east, according to History of Bal'ami, Gayōmart also builds a city in the east.10) As Mithra has a deep connection with the bow and arrow, according to the Nowruznameh, Gayōmart is also the first maker of the bow and arrow.