1 / 30

איקונוגרפיה דתית בעולם האיראני הקדם-אסלאמי, בין אניקוניות לאנתקופומורפיזם

איקונוגרפיה דתית בעולם האיראני הקדם-אסלאמי, בין אניקוניות לאנתקופומורפיזם. Investiture of the first Sasanian king Ardašīr (left) by Ahura Mazdā (right). Nāqš-e Rostām (224-241 CE). The “Figure in the Winged Wheel”, relief from Persepolis.

audrey-campbell
Download Presentation

איקונוגרפיה דתית בעולם האיראני הקדם-אסלאמי, בין אניקוניות לאנתקופומורפיזם

An Image/Link below is provided (as is) to download presentation Download Policy: Content on the Website is provided to you AS IS for your information and personal use and may not be sold / licensed / shared on other websites without getting consent from its author. Content is provided to you AS IS for your information and personal use only. Download presentation by click this link. While downloading, if for some reason you are not able to download a presentation, the publisher may have deleted the file from their server. During download, if you can't get a presentation, the file might be deleted by the publisher.

E N D

Presentation Transcript

  1. איקונוגרפיה דתית בעולם האיראני הקדם-אסלאמי, בין אניקוניות לאנתקופומורפיזם Investiture of the first Sasanian king Ardašīr (left) by Ahura Mazdā (right). Nāqš-e Rostām (224-241 CE)

  2. The “Figure in the Winged Wheel”, relief from Persepolis

  3. Assur in the winged disk. Nimrud, North-West Palace, slab 23

  4. Miiro (Mithra) Mao Oromozdo Athšo Pharro Nana

  5. Heracles Sarapis Buddha Śiva

  6. Achaemenian king worshipping before a goddess (Anahita?). Achaemenian seal from Gorgippa.

  7. Fragment of a foot of a huge acrolithic statue, “Temple with Niches”, Aï Khanum, Bactria (2nd c. BCE)

  8. Tāq-e Bostān: Investiture of Shapur II; from left to right: Mithra, Shapur II, Ahura Mazdā

  9. “Cults where there is no iconic representation of the deity (anthropomorphic or theriomorphic) serving as the dominant or central cultic symbol, that is, where we are concerned with either (a) an aniconic symbol or (b) sacred emptiness. I shall call the first of these two types “material aniconism” and the second “empty-space aniconism”. Mettinger, T.N.D. (1995), No Graven Image?: Israelite Aniconism in its Ancient Near Eastern Context, Stockholm, p. 19.

  10. Sarmatians sacrifice to a sword.

  11. The stele from Ust’ Alminsk, Crimea. 2nd c. CE

  12. The “Sword-god” from Yazılıkaya, 1225 BCE

  13. “[These were] Sarmatian numeri from the North of the Danube, who brought with them a treasury of hero tales that eventually became the core of the Arthurian and Holy Grail legends”. Littleton, C. S. and Malcor, L. (2000), From Scythia to Camelot: A Radical Reassessment of the Legends of King Arthur, the Knights of the Round Table and the Holy Grail, New York, Garland,pp. xxiii

  14. Tang-i Sarvak II. North-Western face relief

  15. Tang-i Sarvak II. North-Western face relief

  16. Assyrian cultic chariot. The Lachish relief

  17. Worshipper before the sacred empty cart. Urartan seal Urartan stele showing empty chariot

  18. Tomb of Xerxes, Nāqš-e Rostām

  19. The two monumental plinths at the Sacred Precinct at Pasargadae.

  20. A Coin of Ardašīr (223/4-241 CE)

  21. A Coin of Shapur I (240-272/3 CE)

  22. Examples of Sasanian coins showing a bust on the fire altar

  23. Sasanian seals with a bust on the altar surrounded by flames

  24. A bust surrounded by a nimbus of flames on the coins of Khosrow II (590-628 CE)

  25. Coins of Kushan-shah Pērōz I (c. 250 – 265 CE)showing bust on the altar. Bactrian legend: “BAΓO NANA”

  26. Unique Achaemenian seal showing a worshipper before a fire altar and what seems to be a symbol of water

  27. The “Sippar tablet”, 9th c. BCE, showing the anthropomorphic statue of Šamaš whithin the temple while ouside the structure the god is represented by his sun-emblem

  28. Henkelman, W.F.M. (2008), The Other Gods who are: Studies in Elamite-Iranian Acculturation Based on the Persepolis Fortification Texts, Leiden Seal impression from the Persepolis Fortification Archive

  29. gētīg- “the material, earthly (world), that which can be apprehended through the senses”. mēnōg- “that which is non-material, non-sensual, intelligible, incorporeal and unperceived by the senses”.

  30. Šāyast ne šayast (15.1-5) (15.1) It is revealed by a passage of the Avesta that Zardušt was seated before Ohrmazd and was learning his word by heart and he spoke to Ohrmazd, saying “Your head and hands and feet and hair and face and tongue (are) visible to me even as those of my own, and you have such clothes as men have. Give me (your) hand, so that I may take hold of your hand”. (15.2) Ohrmazd said “I am an intangible spirit it is not possible to take hold of my hand”. (15.3) Zardušt said “You (are) intangible, and Wahman and Ardwahišt and Šahrewar and Spandarmad and Hordad and Amurdad (are) intangible and when I depart from before you, and do not see you and them also since that person whom I see and worship, of him there is something (perceptible) should you and those seven Amahraspand’s be worshipped likewise or not?” (15.4) Ohrmazd said “Listen. I say to you, oh Spitamān Zardušt! Each one of us has given to the material world a foster-mother [representative] of his own, where by the proper activity which he makes in the spiritual world is made current in the material world” (15.5) (In) that material world of mine, I, who am Ohrmazd, (preside over) the just man, and Wahman over cattle, and Ardwahišt over fire, and Šahrewar over metals, and Spandarmad over earth and virtuous woman, and Hordad over waters, and Amurdad over plants.

More Related