چكيده لاتين :
1.Introduction
In old Iranian texts, the word 'Siparɣam' is generally referred to as
'flowers and aromatic plants'. All stories about it, its creation and its
use at ceremonies, show its importance. So, at first, the etymology and
meaning of the word 'Siparɣam', and then, its location, its use at rituals
and its healing properties are studied in order to find a relation
between this plant and its related stories and also the ancient Iranian
thoughts and myths and the use of 'Siparɣam'.
2. Methodology
This study is based on the descriptive analysis method by using
library research. It tries to answer the following questions:
1. How does the properties and benefits of Siparɣam affect the
stories and myths about it?
2. Is there any relation between the properties of this plant like
aroma and healing features and its good creation according to
Zoroastrian’s thought?
3. What is the reason of the widespread use of Siparɣam in rituals;
and, does it have any relationship with Iranian mythology or not?3. Discussion
The word 'Siparɣam' is seen in different forms in texts (Yahaghi,
1990: 239) and it means bloom, while in Avesta, it means blossom
(Hassandoost, 2014: 1671- 1673) and in Pahlavi texts, it means flower
and aromatic herbs (MacKenzie, 1971: 76). In astronomical books,
Venus implies Siparɣam and fragrance (Birouni, 1974: 375- 376).
This herb is ascribed to Šahrēwar Amšāspand (Bundahiš,1990: 87-
88) and there are some narrations about its creation in the old Iranian
texts, for example, it is narrated that after Adam’s repentance is
accepted he cries and Siparɣam is created from his tears (Bal’ami,
2007: 139- 140). Also, according to another story, Siparɣam have not
been created before Xusraw Anuširwān. The snake brought its seed to
his court and it bloomed; Xusraw who always caught a cold smelled
and ate it and then he recovered his health. (Yahaghi, 1990, 239- 240)
It seems that this herb bloomed in Iran ( Ferdowsi,1971, vol.9/ 270)
and because of its pleasant smell and beauty, it becme known as 'the
mirror of Amšāspandān'; and, it is said that Paradise is decorated by
Siparɣam (Ardaviraf Nameh, 2003, 59) In Manichaean and Sogdian
texts, it is a synonym for flower (Boyce, 1975, 42; Benveniste, 1940,
13,47,79,91,93,110,146,154) and in the works of ancient poets,
Siparɣam is referred to as a flower and blossom (Asadi Toosi, 1975,
400; Naser Khosrow, 1978, 246).
This herb is used at Zoroastrian ritual and religious ceremonies and
it is obvious from the ancient texts (Rivayat-e Pahlavi, 1988, 67- 68;
Mazdapour, 1989, 490, 493, n.13). This culture remains in Islamic
time and the ceremonies in Iran were decorated by Siparɣam
(Gardizi,1968, 188).
Moreover, Siparɣam has a healing feature; it is sedative and relieves
suffering and pain; its nature is warm, anti-germs and useful for
digestive system (Birooni, 1973, 51- 52; Ansari Shirazi, 1992, 244).4. Conclusion
It seems that the story of Siparɣam creation in Xusraw time, which
is referred to in texts, is a referrence to its healing feature because it
causes Xusraw to recover. Moreover, maybe this story goes back to
Xudāynāmag, which is written in Sassanid time. As we have seen Siparɣam is ascribed to Šahrēwar Amšāspand and Šahrēwar is a
representative of good king and it made Sassanid historiographers
trace the story of the creation of this herb back to Xusraw time, an
ideal king in the Sassanid era.
Also the scent, beauty, calmness and happiness are all the gifts by
Ahura Mazdāh and as Siparɣam has these properties, it can be a sign
of Ahura Mazdāh. In old texts, it is said that this herb is so beautiful
that in the material world, there is no equal and its smell is the sign of
the smell of gods.
Its use at rituals and ceremonies show the presence of Ahura
Mazdāh and his representations, i.e., Amšāspandān and it is their
presence that results in performing the rituals well. The relation of its
healing feature and Ahura Mazdāh is obvious because health is a gift
of Ahura Mazdāh and illness comes from Ahriman. So all the features
of Siparɣam is related to Ahura Mazdāh and goodness.
