Siavash's place in mythology

Introduction

Siavash is one of the most important and pivotal characters in Shahnameh, who was born to an Iranian father and a Turanian mother.. (1) He is the son of one of the most prominent Kiani kings (كاووس) With its frivolities, prepares the ground for the cowardly death of a child in the land of Turan.

The word Siavash in Avesta comes as a compound word "syavarshan" which consists of two parts: syava (= Black) و arshan (= نر, گشن) Has been established; All in all, it can be described as "the owner of the black stallion". (163: 1961، Bartholome)
Mehrdad Bahar has given another meaning to this word which is "black man", because according to him, the religion of Siavash is related to the religions of worship of the native vegetable god and to the religion of Tammuz and Ishtar Babylon and even older to the religions of Sumer. And the word Avestan means black or black man, which refers to the black color that was rubbed on the face in this ceremony or the black face that was used.. (Spring, 1378: 194-195) According to this concept, Siavash finds a close and logical relationship with "Haji Firooz", who is a kind of archetype of his personality..

In Avesta, in "Farvardin Yasht" and "Zamyad Yasht", the name of Siavash as "Ki Siavarshan" is among the eight names of Kiani kings. (Ki Ghobad, Ki Opio, Ki Arshan, Ki Biarshan, Ki Pashin, Ki Kavous, Ki Siavash and Ki Khosrow) Come. The eight names of Koyan in Avesta belong to the pre-Vishtasb and Zoroastrian periods and all of them are considered as one family. He was killed by the Turanians as the invading Aryan tribes beyond Jeyhun.
The word "kawi", which in Avestan form "kay" before the Zoroastrian period in front of the names of kings, was specific only to the eastern regions.. According to him, the reign of Kianian is a historical chart from the time of the settlement of Aryan immigrants in Eastern Iran until the advent of Zarathustra. (Kristen Sen, 1381: 11 And 47) In this way, citing the Avesta text, Siavash should also be considered a king. But according to Ferdowsi's account of his life story, he was never the king of Iranshahr.. (صفا ، 1387: 493-494)
Siavash is one of the characters who is considered a special divine myth with a special function before appearing and appearing in the arena of Shahnameh in a mysterious environment; In fact, he is one of the most talented mythical figures – It is the epic of Iran that has gone through the gradual stages of passing from the status of God to reaching the human level..
In this article, the evolution of Siavash, who made him a perfect human being in the rituals and national epic of Iran, is studied in myths, Avesta, Pahlavi texts and archaeological findings.. It is obvious that the presence of this Ahura prince in the realm of myth includes several components, each of which will be examined in its place..

Siavash in Myths

Coherent textural myth is one of the traditional and sacred narrations that was considered as belief in primitive human societies.. The myths of each nation contain traditions about the creation of the universe, the gods, man and their selfishness..
If we consider myth as an ideal reality and an unattainable truth that the human mind has been constantly striving for, we can also call Siavash's story a myth.. This myth, with all its dimensions, is constantly the manifestation and symbol of the truths that have flowed around his mysterious personality..
With a little research in the mythology of different nations, it can be concluded that many of the characters who have their own position and characteristics in national epics, in distant times were myths that were later used by people and the needs of historical societies. They have taken on the color of epic and even reality. Many of these epic heroes were once special gods in the vast realm of the heavens, each of whom controlled a limited area of ​​this amazing universe, but in the course of time evolved into an earthly creature.. Based on these definitions, Siavash can also be considered as one of those gods who were dragged to earth to end their selfishness..
The story of Siavash is the native myth of this land which has lost its ancient structure and sanctity after the arrival of the Aryan immigrant people and over time; But because of the connection it has found with the practical life of society, it is still alive and well in the context of our society..
The main theme of this story is the death and resurrection of nature in the form of God on earth and his martyrdom and rebirth.. Therefore, the most important mythological analysis of Siavash is Nazar Bahar, who considers him "the vegetable martyr god"; Thus, the ancient farming tribes, seeing the growth and development of the plant at a certain time and its drying in the next stage, came to the conclusion that until the plant is extinct, it will not grow green again in the spring..
The belief that it was the basis of their agricultural life and one of the basic principles of their biological life influenced their worldview and intellectual ideology towards the world around them; In this way, they believed in gods for plants and plant life, which gradually led them to generalize this to their dead..
The fundamental unity of life and death in prehistoric human thought took on a mythical form that became a kind of archetype for the creation of the "vegetable god" in various civilizations throughout history.. According to this view, which was once a firm belief, the God of fertility dies and does not become underground; But after the course of developments, which is necessarily mythical, it returns to nature during spring..
This religion is seen in different forms from the Indus Valley to Greece and Egypt. The story of Ramain in India, Siavash in Iran, Tammuz or Demos in Mesopotamia, Baal in Syria, and even the story of Joseph in the Torah all represent death and resurrection.. (Spring, 1378: 398-399)
The actions of each of these characters are somehow related to the issue of life and death of the vegetable god; That is, death, martyrdom, burning, exile, or dark imprisonment are all substitutes and symbols of the fact that the seed must remain hidden underground for some time, and after this period the seed is affected by Chemical agents have reached the necessary level of development, it can be said that they have been released from the world of death and non-existence..
The situation is the same with the mentioned characters; That is, coming out of the fire, being released from exile and imprisonment, coming to rule and power are all symbols of the new life that has been achieved after a period of nothingness and destruction..
Among the many examples, our attention is focused on Siavash, so if, according to Bahar, we do not consider Siavash's story to be of Iranian origin and trace its roots to the story of Demos in Mesopotamia, we must find all its members and narrative elements over time. It has changed to conform to this Mesopotamian myth, and to do so we first need to pause for a moment on the demos and its story..
دموزي – God blessing and fertilizing Sumerian – Inar's wife – Madinah is the god of fertility and the goddess of the city of Uruk – It has had a lot of power and facilities. Inin puts Demosi in the hands of the court on the grounds that he has not paid the respect of the superior to him, so that he may be taken to the world of the dead; Demosi is taken to the world of the dead and finally returns to earth from there during a mythical transformation and remarries the goddess of love and fertility..
This death and remarriage, in which the two gods of fertility and blessing are present, is a symbol and archetype for the story of Siavash, so much so that today in Iranian mythology, he is known as the god of fertility and vegetation..
Siavash is also like the demos of the god of fields; He goes into the fire, this can be considered a symbol of drying and yellowing of the plant; But finally, happy and victorious, he comes out of the fire, which is a symbol for the arrival of spring and the emergence of the plant.. In other words, this myth represents death and resurrection and is subject to the pattern of autumn and spring.. The withering of Siavash and the re-emergence of Kaykhsaro is the most basic manifestation of death and resurrection and is a function of the pattern of autumn and spring.. The wilting of Siavash and the re-emergence of Kaykhosrow is the most basic manifestation of the divine death of this martyr and the turning of the blood of Siavash..
In this story, the blue goddess who was "Inin" in Sumerian mythology, has given way to Soodabeh.. Soodabeh means "possessor of profitable water", in this sense he also causes the death of the god of cultivation and fertility, which in this story is Siavash his stepfather.. (The same: 195)
Soodabeh sends Siavash to the world of nothingness, but he returns to existence in the form of Kaykhosrow and destroys Afrasiab, who is a kind of symbol of drought and drought.. The realm of Siavash's presence in mythology can be divided into several characteristics, including rituals, the issue of the first man, martyrdom, mourning, and… Examined. Each of these components somehow explains his special place in mythology..

1- Siavash in rituals

The evolution of myth depends on how rituals are used in myth-owning societies, and in fact myths are through rituals that grow and survive.. As much as people strive to preserve their national rites, myths will continue among them..
The myth of Siavash continued after going through the mythical era with the rituals that are still alive among us.. Of these rituals, what still continues to this day is the tradition of Haji Firooz, Nowruz and killing a rooster after Azizi's death..

1-1. Siavash and its relationship with Haji Firooz

As mentioned before, Siavash, as the "vegetable martyr god", once goes to the world of the dead, which is the realm of darkness, and then returns to the world of life as Kaykhosrow..
This ceremony is special for spring and Nowruz, when the revolution of plant regrowth and emergence of plant nature takes place.. It is at this time that "Haji Firooz" appears in black with a red robe and a ring in his hand..
According to Bahar, the black color of his face is due to his return from the world of the dead to bring rain and blessings; The shining garment is probably a symbol of his resurrection and blood that this blackness and redness together indicate death and life that are constantly together.. Haji Firooz's ringing circle and his singing, which is depicted in the story of Demozi as a reed lip, is a sign of magical rain dances that were performed to bring rain.. (Spring, 1377: 264-265)
Siavash is martyred and a plant grows from his blood, Kaykhosrow is in fact a symbol of his return to this world. This view seems rational when we consider the meaning of Siavash's name "Black Man" according to Bahar.. (Spring, 1373: 211-215)

1-2. Siavash and Nowruz

The celebration of the rebirth of nature has long had a close relationship with Siavash as a "vegetable god" in Iran..
Nowruz is a time of reviving nature and resuming its growth and greenery, so it has a special status among the farming tribes and has led them to worship the deity, which is somehow related to the growth of plants.. So it can be said that this Nowruz is the Nowruz of farmers and those who believe in the vegetable god.
Siavash, who appears in the body of a plant after death, represents to the people a spectrum of prosperity and blessing that is one of the important necessities of agricultural life.. These are the days when nature and people rejoice and celebrate his return..

1-3. Siavash and the ritual of killing a rooster

According to Narshkhi narrations, Moghan Bukhara buried Siavash's tomb at the eastern gate of Bukhara (Straw Gates) They knew:
"And the Moghans of Bukhara love that place, and every year that every man takes a rooster and kills it, after the rising of the sun on the day of Nowruz …» (نرشخي ، 1351: 32-33)
The rooster is one of the mythical birds in Iranian culture, because it is the first creature that announces the coming of the sun with an Ahura voice.. In Zoroastrianism, this bird is of special importance, but killing it in mourning for Siavash seems normal.. (Mazdapur, 1369: 144) The image that is present among some tribes today of killing a rooster is due to the good fortune of this bird, which is somehow sacrificed to one's sins, this sacrifice to Siavash, who becomes the victim of filth and impurity to cleanse the world. It is not irrelevant.

2- Siavash as the first human being

The connection between man and plant has an ancient and mythological background. This background, which can be seen in Siavash's story as the growth of Siavash's blood plant from his blood, has led some scholars of Iranian mythology and culture to consider Siavash as the "first human being".. (2)
According to Sarkarati, in the time of Siavash, Afrasiab is a symbol and example of the devil and Zahak in the mythical era; Because just as the devil and Zahak created the first man and the unique cow and also killed Jamshid and Bermayun, Afrasiab kills Siavash and Aghirith and of these two, Siavash is another example of the first man and like Kiomars, after his death from blood He who falls to the ground, grows a plant.
The heir is also a modified version of the Ewagdad cow, which according to religious traditions is called Gupta Shah and is a cow from foot to half body, and male from half body up.. (sarkartati, 1357: 116-117)
According to the absolute creator, Siavash, like Kiomars, can be one of the first human examples in Iranian mythology and epic.. He has proved his claim for three reasons and stated three common features between Siavash and Kiomars.:
First, Siavash and Kiomars both fall into a deep and deep sleep before death.:
"In the case of Kiwmarth in prison (Part IV) "It is said that when he died, God put him to sleep as much as a poem, and when Kiomers opened his eyes, he found the material world in the darkness of night, and the earth was empty except for a needle-headed animal, including harmful animals." (Absolute Creator 1362: 227)
In Ferdowsi's narration, Siavash fell into a deep sleep before Afrasiab's expedition and sees the events that will happen to him in this dream.:

The fourth night in Mahravi
He was asleep with color and smell

He trembled and woke up
Estimated roar like a drunken elephant

Ask Afrasiab soon
What did you see in your dream, Farzaneh Shaha?

Siavash said to me, "My dream."
You do not have to open the forum

This is how I saw O Simin Simin in his sleep
That you were one endless river of water

One mountain of fire to the other
Taken from the lips of running spear water

From one side you become a sharp fire
Inflammation of Siavash Gerd

From a hand of fire From a hand of water
To the inside of Peel and Afrasiab

You have turned me against my enemy
Blow on that sharp fire

(Ferdowsi, 1378: 443/3)
The second common feature of Kiomars and Siavash is surrender and lack of resistance to the enemy's attack.
Kiwmarth surrenders defenselessly against the devil's attack, Siavash does not react to Gresius's trickery and Afrasiab's devilish decision and even asks the Iranians to give up stability..
The third aspect of similarity is the growth of the plant from the soil on which they die:
"Just as with the death of Kiomars, a drop of semen goes from the back of his stomach into the soil and from it grows a plant and life begins, after Siavash's death, from where his blood was shed, which has healing properties. » (Absolute Creator 1362: 227)
Thus, it is observed that Siavash and Kiomars have several common and important aspects that show that in Iranian narrations, Siavash was also among the first human beings; But with the transformation of myth into epic, many of its lines have disappeared.

3- Siavash as a manifestation of martyrdom

The blood of the martyr in any culture nourishes and fertilizes the tree of religion, so the issue of martyrdom in relation to the character of Siavash, both in the mythological and epic dimension, seems to be a central issue, because it is with his death that the myth Martyrdom is formed in the heart of Iranian culture and continues for a long time after that.
Siavash is an evolved example of a human being who has grown and evolved in all human dimensions, so it is natural that he is the source and initiator of a range of sanctities and social values.. He always represents those who, in the way of advancing the interests of society, fall victim to the skepticism, ignorance and suspicion of those around him, which is why many people have replaced him from myth to epic and epic to history..
Siavash is in the myth of the god of plants, he must die to bring greenery and freshness back to nature; This belief has also found a way in the national epic and that is when the plant "Siavoshan blood" grows from its blood after martyrdom.. This plant reinforces the beliefs that consider him a plant god.
Siavash's martyrdom is not limited to the mythological dimension. Along with Islam as a firm belief that changed most of the Iranian cultural movements from Iranian culture to Iranian culture – Islam is transmitted. The man who lived in this cultural transformation, wanted to enter a new stage of civilization and religious beliefs by preserving traditional views and ideals, and the glorious society to cover its mythical and epic identity on the body of a religious figure.. The mythical evolution of Siavash throughout history in the form of Imam Hussein (ع) Occurs. In fact, the mythical Siavash gave his place to Imam Hussein (ع) Gives history. The people of Iran with great support for the martyrdom of Siavash, in memory of Imam Hussein (ع) They cherish:
"Martyrdom is a kind of negative epic, whether in Hussein or Siavash, the wish or potential will of the disciples that is not born and does not incarnate, is transferred to a perfect purpose and a heavenly man.. In a world where man becomes insignificant by any means, death is the end of the work of the honorable, especially since he is the embodiment of the imprisoned will of the admirers, and the more unfortunate and sad death is, the more the needs of the elderly are met.! "From this point of view, martyrdom is the culmination of the perfection and necessity of such a heroism." (spilled, 1354: 93)
Therefore, Siavash's martyrdom can be considered as a kind of excellence in Iranian society, which is a kind of archetype of historical testimonies after him, because the death of such a person is far more valuable than his life..
Siavash's death is a holy martyrdom that unites him with truth and unity; Because although he does not choose death himself, he accepts it with open arms. He is aware of the hidden secrets due to his benevolence and he knows very well that until he does not submit to death, Kaykhosrow's selfishness will not be done in this world, so he accepts death without the slightest objection and ends his beginning..
Siavash is a creature of goodness, he lives hard to establish the goodness, in the end he dies with difficulty to reach eternal unity with all the goodness and virtues of the world:
"The essence of God dissolves in the elect, and it is strange that these elect are martyred." (The same)
In the world, the myth of plants and fertility is closely related to humans and human life, so that it has led to a close and reciprocal relationship between humans and plants.. The plant "Blood of Siavash" or "Persiavshan", which has used this mythical contrast in connection with Siavash, is a mysterious plant that grows from his blood after Siavash is killed.. This plant certainly has a mythical function, because it has a special place in Iranian mythological narratives, as seen in the life of Kiomars Zarathustra, Siavash, Kaykhosrow and Ain Mehr.
In pre-Islamic literature, Kiwmarth is the example of the first man and even the first king to establish the throne and reign for thirty years.. When his demonic attack ended his life, a plant called ribas grew from the soil on which he spilled, which had a long stem with fifteen leaves.. This plant was later transformed from a plant to a human body, and "Mashi and Mashianeh" emerged as the parents of the world.. (Kristen Sen, 1383: 13-17)
In the Avestan tradition, Jupiter is after the sky, water, earth and before the sheep (cow) And man created the plant. This shows the importance of plants and growth in the creation of the world and human beings. (Spring, 1378: 44-47)
In the life of Zoroaster, a plant called home has a major role that is very important in his birth and creation, which carried the burden of a mission such as the mission of Siavash and Kaykhosrow. (3)
In this seal, too, this plant has a mythical presence and appearance, because when the seal sacrifices a bull, a plant grows from its blood, which causes the earth to be fertile and green.. (Happy Curtis, 1373: 13)
In the myth of Siavash, his transformation into a plant and the transformation of a plant into Kaykhosrow is a noteworthy point that introduces his divine nature and his blessing and generosity.. Siavash, as an example of a plant god in Iranian mythology, goes underground as a seed that nurtures all human values ​​in his heart, and after going through some stages, he appears as Kaykhosrow, the ideal king of myth and epic.. He, who has been created from a plant transformation, causes the freshness and greenness of the mythical atmosphere. – It becomes the epic of Iran. Although this plant has a mysterious and obscure property and function, it has always been considered; Because it is the creator of human beings who have seen myth and history only once.
When Alexander walks on Siavash's soil in "Siavash Gerd", his soil turns red, fresh blood flows in this soil from which a green plant has grown.. (False Callisthenes, 1343: 243) The anonymous author of "Majmal al-Tawarikh" has also mentioned this issue:
"Siavash was killed in Turkestan, in a dumb paradise he had built, and from his blood grew a plant called" Siavash blood. " (The King of Poets Spring, 1318: 262)
From the blood of Siavash grows an immortal plant; In fact, they go to Siavshani to cleanse the world of impurities and inaccuracies.. Perhaps this is why Ferdowsi does not announce the death of Kaykhosrow in the Shahnameh; Because his disappearance is itself a symbol and a symbol of the continuation of the oppression of pure and unique human beings..
"This plant is a mysterious seedling of the garden of life. The verse of hope is the need of the human soul, which in the eternal struggle of wisdom wishes that at least half of justice, right, freedom and permanence remain in the world.. In this way, if thousands of victims are given; As it was given in the Iran-Turan war, there is nothing left; For we must stand against the greatest danger which has threatened mankind since the beginning of creation; "And that is the danger of the extinction of humanity." (Islami Nodoshan, 1348: 223-224)

Mourning Siavash

According to Bahar, which we have already discussed, the character of Siavash in the narrations related to him in a very distant time (At least the third millennium BC) It belonged to Demuzi. The beginning of the year in Mesopotamia was originally the return of the martyred vegetable god. In this way, he is the result of the antidote of the goddess of water – Anion- It travels to the underworld, and in nature at this stage the plant must go underground and experience some kind of nothingness.. After this descent, people come out in mourning in the form of mourning death and cry and wail..
Crying for the people of Mesopotamia has been a symbol of rain. This means that they cried and went so far as to pity the hearts of the heavenly gods and make them cry.. In fact, people practiced the magic of weeping when the plant god died and the seed was sown; Because with a kind of trick and magic, they made the gods cry. The magical effect of people's cries made the gods bring useful and fertile tears – Rain – To fall.
When this operation was successfully completed by the mourners, rain and blessings descended from heaven to earth.. At this time, Demosi returned to the world and life and remarried to the goddess of water.. In nature, the plant emerges from the soil and begins to grow and develop.
God was martyred in nature and his resurrection was accompanied by celebration and joy. Because the resurrection of God and the fertility of the earth were symbolic and consecutive, people celebrated the New Year.. This belief is common in West Asian culture, so it can be extended to the story of Siavash..
The study of Siavash's mourning in the field of mythology is a mourning for this martyred god who must rise from the dead and bring fertility and blessing to the people..
In Iran, mourning has played an important religious role for Siavash. This ritual is closely related to the days before Nowruz in this land. People went to the tombs a few days before the beginning of the new year, took the lights and cried to help the spirits revive nature.. This ancient religion is still practiced among us Iranians today. Laying lights in tombs and lighting candles on the graves of the dead leads to the mythical belief that ghosts return to their homes, thus illuminating their return route.. This indicates that spirits, in addition to the possibility of returning, also have the ability to enter and occupy nature; For this reason, shedding tears for them made them rush to the aid of their survivors and make nature alive and green..
With this description, crying over Siavash and holding a mourning ceremony for him caused him to ascend to the world of the living again and his return in the form of Kaykhosrow as a symbol of justice and truth would be possible.. It was at this time that his reawakening was accompanied by the freshness of nature, and the people, in gratitude for these two gifts, celebrated and danced together..
According to what was said, Demozi and Siavash should go to the underworld and the world of the dead and return to the people after the public mourning and weeping magic that followed the provocation of the gods in the rebirth of nature.. (Spring, 1378: 423-430 And spring, 1377: 169-171)
Siavash mourning ritual with such a background is still in some parts of Iran, including Fars (4) Kohkiluyeh and Boyer Ahmad continue, and this shows that the myth of Siavash is alive among the people.. Until half a century ago, the nomadic women of Lor Kohkiluyeh sang mournful songs mourning the death of their loved ones, which in the local language was called "Sosyush", meaning the death of Siavash.. (Direction, 1334: 56)
According to these cases, it can be concluded that the roots of many mourning rituals that arose after Salam have been influenced by Siavash mourning rituals.:
"The closer we get to the Amu Darya basin, the closer the mourning rituals are to the Siavash ritual, even if the mourner or ritualist is, for example, Timur Gurkhani." (my confinement, 1378: 88)
But the oldest historical document that reports the mourning of Siavash is the history of Bukhara in the third century AH; According to the author of this book, the memory of Siavash and what was called "Crying Moghan" in Bukhara still remains.:
"The people of Bukhara have strange songs about killing Siavash and the singers of those songs call him" Kin Siavash "and it is three thousand years from this date." (نرشخي ، 1351: 24)
After him, Kashgari in "Laghat Al-Turk" refers to the mourning ceremony over Siavash's grave on the anniversary of his death and writes:: Every year, the Magi gather on the surface of the fortress near Bukhara at the place where Siavash was killed, cut their hair, sacrifice an animal, and bury his blood.. (Kashgari, Diwan of Turkic Languages, with a copy of the text, 1378: 91)
Another important point related to Siavash's mourning ceremony is the "palm-turning ritual". In this ritual, the mourners carry a tent-like room with the body of Siavash and three mourners in it.. This room has windows from which the body of Siavash and the mourners can be seen. (blockchain, 1380: 12-13)
What seems important and mythical in this ritual is the relationship of the plant god – Siavash – It is with the sacred palm tree that shows the hidden connection of demuse with the plant nature. The presence of a tree in this ceremony is a plant symbol of Siavash and reveals his connection with the plant nature..

Siavash in Avesta

There is no mention of Siavash in Vedic literature, so the oldest written text in which he is mentioned is Avesta.. In Avesta, before Siavash is mentioned, it is from Kikhsrvst and it is in his shadow that Siavash is mentioned.. In general, Siavash is mentioned six times in Avesta.
Siavash's presence in these six positions in Avesta gives him a character that is exactly like the character that Ferdowsi presents in Shahnameh, although he is always under the name and great performance of his son. – Bloodlust from Afrasiab – Is raised; But still one can realize the breadth of his personality, intellectual upliftment and institutional purity, and this is the same point that is said about him in myths and epics..
The cases of Siavash's appearance in Avesta are:: (5)
Home prays to "Drouasb" to give him the ability to bloodthirsty Siavash and Aghirath:
"Any Darsap"! What nick! The most capable!
Give me this cheap success that Afrasiab spoiled Turani
I dragged him to the chains and dragged him to the chains [Still]
In prison, I will go to Kaykhosrow, the bloodthirsty son of Siavash, so that he can be on the shore of the lake
Deep and wide "What is" to the bloodthirstiness of Siavash Namvar – Who was cowardly killed –
"And if you want to kill a brave heir, kill him." (The right hand, the item 18)
Elsewhere in this Yasht, Kiskhro prays to the door of "Drouasb" to have the power to destroy Afrasiab with the intention of Siavash's bloodthirsty:
"Any Darsap"! What nick! The most capable!
Give me this cheap success that I's – The son of Siavash –
What happened to the corrupt Afrasiab Turani on the shore of a deep and wide lake?
To the bloodlust of Siavash Namvar – That cowardly
Was killed – "And I want to kill the brave heir." (The right hand, the item 22)
In "Ferrordin Yasht", Siavash's name is mentioned as "Koi Sivershan" and is one of the eight names of Koyan.. (Farvardin Yasht, item 132)
In "Zamyad Yasht", Siavash's name is mentioned among the eight names of Koyan:
«… Frey who joined "Ki Ghobad"; From which "Ki Epive,
"It was Ki Kavus, Ki Arash, Ki Pashin, Ki Biarash and Ki Sivarshan." (Zamyad Yasht, item 71)
Elsewhere in Zamiadisht, there is talk of Siavash's revenge by Kaykhosrow and the destruction of Afrasiab and Gresius.. "Kaykhosrow Sarvar Pirooz, son of Siavash Dalir – That cowardly
Was killed – and Ken Khuah Aggerth Diller, Afrasiab Tebhkar
"And he imprisoned his brother Gracieus." (Zamiadisht, paragraph 77)
In "Afarin the Prophet of Zarathustra", where Zarathustra mentions Ki Goshtasb for goodness and good prayers, he talks about him: "Kash ke chun cui saiorchen ziba and bi neqs bashi." (This is the last message from Zarathust, clause 3)
Examination of these cases shows that in this book there is no father-son relationship between Kavous and Siavash and Siavash is innocent who is cowardly martyred by Afrasiab, so his child – كيخسرو – He avenges her revenge and eventually wins.

Siavash in Pahlavi texts

In Pahlavi texts, Siavash is the son of Kavous and the father of Kaykhosrow. The summary of his story is as follows:
"Afrasiab tried again, when Siavash came to the campaign, under the pretext of Soodabeh – That Kavous's wife was Soodabeh – Siavash did not open to Iranshahr. Therefore, Afrasiab Zinhar [Bring Siavash] Did not accept himself, [Siavash] He did not come to Kavus, but went to Turkestan himself. He married Afrasiab's daughter. Kaykhosrow was born to him. "Siavash was killed there." (Spring, 1369: 221-222)
There is talk of Siavash building "Gang Dej" in Bandesh:
"Siavash Gang fortified that he had arms and legs, raised his flag, always revolving, over the court; Kaykhosrow put it on the ground. He has seven walls: Gold, Simin, Steel, Brass, Iron, Glass and Cassin. He is seven hundred miles straight (درم) "It is in the middle and it has fifteen gates, which may be from gate to gate on horseback and spring day to fifteen days." (The same: 137-138)
It is stated in the wisdom menu that the wise man asks the wisdom menu, why are so many people unfaithful to the covenant and constantly sinning? Dana receives the answer of the wisdom menu in such a way that the creation of every creature is predetermined based on wisdom.:
"It was from Kavous that Siavash was created from his body and many other deeds were performed by him.. And from Siavash these profits were like: "The birth of Kaykhosrow and the construction of Gang Dej." (Help yourself, 1363: 139-140)
The existential wisdom of Siavash in this text is the emergence of Kaykhosrow from him and the construction of Gang Dej by him, which he has fully dealt with..
What is broken in Pahlavi texts, including Minoan (Chapter 27, paragraph 55) and dinkrd (Book 7, Chapter 1, paragraph 38) It has been said about Siavash that he is the founder of the dumb fortress which, according to his servant (Chapter 1, paragraph 12) The end of Iran will be from it.

Siavash in Archaeological Finds

Many rituals and ceremonies related to Siavash have been obtained by archaeologists from archeological products.. The most important ritual discovered is the mourning ritual of Siavash.
In Iran, statues have been found in the Marlik and Lorestan regions showing women mourning.. Paintings on the wall of Panjkand, engravings on Merv pottery and masters from the top of the castle also depict women mourning and crying while lying on top of or around a person. – You are dead – Are sitting, shows. (Spring, 1377: 249-250) These motifs reinforce the common notion of the sanctity of mourning for the martyred vegetable god among Iranians..
Geographically, the whole region known as Khorezm, Sughd (Panjkand, Afrasiab, Samarkand, Rakhsh and…) And the land called Bactria, especially Merv, has Siavshani antiquities. (6) Is. (my confinement, 1378: 15)
In addition to these, Siavash was taken to places that have remained with the same name, such as Siavshan villages throughout Iran, Siavshan Mosque in Shiraz and Siavash rituals among the tribes to western Kurdistan. (The same)
What archaeologists have found from these findings has all indicated that the religion was rewarded in certain times and regions; As Faramkin points out:
Description of the murals left from the seventh and eighth centuries AD in Panjkand, next to the Zarafshan river around 70 "Samarkand, one kilometer away, refers to the mourning scene of Siavash." (فرامكين ، 1372: 122-124)
Siavash mourning murals, which are an example of beautiful murals in the region, show the symbolic body of Siavash in a building around which mourners and women gather around and carry it..
According to the above points, the source of ancient artifacts about Siavash Kharazm is Central Asia..
The myth of Siavash is one of the rarest and most important archaeological finds in Central Asia, and since scientists in this field have carefully studied the findings, it can be said that no myth is as good as Siavash in terms of historical evidence. It has no capital and no myth has benefited as much from living evidence and geographical names and rituals of mourning and remembrance as it has.. (my confinement, 1378: 28)

conclusion

Considering what has been considered about Siavash so far in various fields such as myth, Avesta, Pahlavi texts and archeological products, it can be acknowledged that Siavash is the most immortal character who moves from myth to epic. It has gone through evolution. He descends from the mythical heavens as a mighty and praiseworthy god to the fertile land of the epic and performs his selfishness to create Kaykhosrow to put an end to evils and filth and then open up in the form of a perfect and free human being. He also ascends to heaven.
What is presented in Avesta and texts such as Bandesh and Minavi Khord by Siavash is exactly the image that Ferdowsi presents in Shahnameh to show the different dimensions of his personality and thought, and this is a point that happens to any character in the environment of Shahnameh. Has not fallen, because Siavash continues after the Shahnameh in rituals that still retain their sanctity for the people.
Among the ancient traditions of Iran, "Haji Firooz", "Nowruz Celebration", "Nakhl Gardani" and "Siavash Mourning Rite", which are still performed in some parts of Iran, are all reminiscent of pure human beings who make every effort to eliminate ugliness and strengthen Nikki has used.
The myth of Siavash, with its growth in multiple dimensions, which was mentioned in the text of the research, is one of the most stable and amazing myths that have been created in the history of human life and thought.. As mentioned before, these myths are similar examples and cases in different cultures and civilizations; Including Mesopotamia, Syria, Egypt, Phoenix and… But the study of each of these examples leads to the conclusion that none of these similar and equivalent personalities of Siavash in the mentioned lands have reached his height and development in both intellectual and practical aspects of life, which is why. That Ferdowsi, considering the various factors in his death on the two fronts of Iran and Turan, blames the world for his oppressed death:

What do you want from the world, Lord?
What hot lords are the hearts of slaves

Examining the face of Siavash in these areas and considering the unique features that he has in Shahnameh, reveals the point that Siavash is the myth of Siavash who goes to Avesta and Siavash Avesta as the father of Kaykhosrow – The ideal king of the Iranian epic – It is the same Siavashi whose greatest function in Pahlavi texts is to build a dumb fortress and to create Kikhosrust.. From now on, what is formed from Siavash in the minds of the people is the sublime image of Ferdowsi, which itself needs a deep study and investigation..

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Footnotes :

1- Verses of Shahnameh about Siavash's father being Iranian and his mother being Turani:
The cleric said that one day Tus
Know that the rooster crowed
Himself and Gio Gooders and a few riders
They left happily at Shahriar
A grove came from far away
Near the border of tour riders
They happened to be a good one in the grove
Full of laughter, they both rushed
Ask Zoo the hero of the race
Go to Sarv Ben one by one
He said, "I am greedy myself."
To the king of Afridon, he killed Prozm
نیايم سپهدار گرسیوزست
On that border is his hut
The king sent an idol to the nave
He told her to sit down occasionally
A child like a fairy was separated
To the face like an Azeri idol
Jahandar named him Siavakhsh
Go split the spinning wheel
(Ferdowsi, 1378: 7/3- 10)
2- Bahman Sarkarati in an article entitled "The mythological foundation of the national epic of Iran" and Jalal Khaleghi Motlagh in an article entitled "Shahnameh and the subject of the first man" have addressed this issue.
3- RK Abdolazim Rezaei, The Origin of Ancient Iranian Religions, Moj Publishing, Tehran, 1374: 102.
4- The novel "Su and Sean" by Simin Daneshvar shows that the special ritual of mourning Siavash is alive in this region..
5- It should be noted that in this article, the Avestan translation of "Jalil Dostkhah" has been used.
6- Siavash is the name of the mourning ritual of Siavash and also the names of the places where this ritual was held..

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