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Zeus Kültündeki Greko-Pers Etkileşimler

Year 2019, , 269 - 287, 14.12.2019
https://doi.org/10.38000/juhis.626139

Abstract

Zeus kültündeki Greko-Pers etkileşimler, arkeolojik kanıtlar ve antik edebî eserler ışığında ortaya çıkarılabilir. Zeus, antik bir Hint-Avrupalı kökene sahipti. Akhamenid İmparatorluğu’nun kurulmasıyla birlikte, uzun bir süre birbirlerinden uzak kalan Hint-Avrupalı kültler, yeniden bir araya gelmişlerdir. Zeus da bu olayın sonucunda yeni etkileşimlerle karşılaşmıştır. Hinduizm’de gökyüzünün ata tanrısı olan Dyaus-Pitar’dan türetilen Zeus, Antik İran pantheonundaki kötümser tanrılar olan Daevalar’la ilişkilendirilmektedir. Ancak, Akhamenid İmparatorluğu kurulduktan sonra, hem antik edebî eserlerde, hem de arkeolojik ve epigrafik kanıtlar ışığında, Zeus’un daha çok Persler’in baş tanrısı olan Ahuramazda ile özdeşleştirilmesinden bahsedilir. Kafkaslar’da “Şimşekli Armazd” adı verilen tanrı, bu ilişkiyi açık bir şekilde yansıtmaktadır. Akhamenid İmparatorluğu çöktükten sonra, Doğu Anadolu’da baş kaldıran Yarı Persli hânedanlar, Ahuramazda ile Zeus’un birleşmesini hızlandırmışardır. Kommagene’de ortaya çıkan Zeus-Oramasdes, bu birleşimin önemli noktasıdır.


Zeus kültündeki Greko-Pers etkileşimler konusunda, Ata-Kral-Tanrı kavramı da, yeni bir kavram olarak önem taşımaktadır. Arsakid sikkelerinde, Zeus biçiminde tasvir edilen kral ve kralın atası, bu konuyu kanıtlayan örneklerden sayılmaktadır. Bunun yanında, Yunan felsefî ve kültsel düşüncede, Kral-Tanrı kavramı, ilk defa Persli bir kral, yani I. Kserkses hakkında kullanılmıştır. Olympia’da keşfedilen Zeus ve Ganymedes terrakottası, söz edilen düşünceden kaynaklanmış olabilir. Sözü geçen Zeus, Pers etkili (?) bir sakal ve bıyığa sahip olduğu için, Ata-Kral-Tanrı kavramını temsil eden bir kanıt olarak kabul edilebilir.

References

  • [1] Aelian (1959), On Animals, Vol. 3. Translated by A. F. Scholfield, Cambridge and MA: Harvard University Press; London: Heinemann.
  • [2] Aeschylus (1926), Aeschylus. with an English translation by Herbert Weir Smyth, Ph. D. in two volumes. 1. Persians, Translated by Herbert Weir Smyth, Cambridge and MA: Harvard University Press.
  • [3] Alram, M. (2012), “Arsacids iii. Arsacid Coinage”, Encyclopaedia Iranica 2 (5): 536-540.
  • [4] Bell, J. (1850). System of Geography, Popular and Scientific; or a Physical, Political and Statistical Account of the World and Its Various Divisions Vol. IV, London, Edinburgh and Dublin: A. Fullarton And Co.
  • [5] Berman, M. (2009). Georgia Through Its Folktales. Winchester/Washington: O Books.
  • [6] Bickerman, E. (1983), “Time-Reckoning”, The Cambridge History of Iran, Vol 3: The Seleucid, Parthian and Sasanian Periods, ed. Ehsan Yarshater (pp. 778-791), Cambridge: Cambridge University Press.
  • [7] Boyce, M. (1984), “Ahura Mazda”, Encyclopædia Iranica 1 (7): 684-687.
  • [8] Briant, P. (1998), “Droaphernes et la Statue de Sardes”, Studies in Persian History: Essays in Memory of David M. Lewis, ed. Maria Brosius & Amelie Kuhrt (pp. 205-226), Leiden: Nederlands Instituut voor het Nabije Oosten.
  • [9] Brijder, H. A. G. (2014), “I.7 Nemrud Dağı: Nemrud Dağı and the Other Two Hierothesia of Antiochus I, all three situated in the north-east of Commagene”, Nemrud Dağı: Recent Archaeological Research and Conservation Activities in the Tomb Sanctuary of Mount Nemrud, ed. Herman A. G. Brijder (pp. 83-131), Boston and Berlin: De Gruyter.
  • [10] Brosset, M. (2003), Gürcistan tarihi: eski çağlardan 1212 yılına kadar, çev. Hrand D. Andreasyan, Ankara: Türk Tarih Kurumu.
  • [11] Cameron, G. G. (1948), Persepolis Treasury Tablets, Chicago: The University of Chicago Press.
  • [12] Christensen, A. (1941), Essai sur la Demonologie Iranienne, Copenhauge: Ejnar Munksgaard.
  • [13] Cohen, G. M. (2006), The Hellenistic Settlements in Syria, The Red Sea Basin, and North Africa, Berkeley, Los Angeles and London: University of California Press. [14] Dietrich, B. C. (1974), The Origins of Greek Religion, Berlin and New York: De Gruyter.
  • [15] Diodorus (1989), Diodorus of Sicily in Twelve Volumes, Vol. 4-8. Translated by C. H. Oldfather, Cambridge and MA: Harvard University Press; London: William Heinemann, Ltd.
  • [16] Dirven, L. (1999), The Palmyrenes of Dura-Europos: A Study of Religious Interaction in Roman Syria, Leiden, Boston and Köln: Brill.
  • [17] Donaldson, J. W. (1858), A History of the Literature of Ancient Greece Vol. 3, London: John W. Parker and Son.
  • [18] Fine, J. V. A. (1983), The Ancient Greeks: A Critical History, Cambridge, MA and London: The Belkanp Press of Harward University Press.
  • [19] Gaber, S. E. (1986), Regional Styles in Cypriote Sculpture: The Sculpture from Idalion, New York: Garland. Gjerstad.
  • [20] Garsoian, N. (1997), “The Emergence of Armenia”, The Armenian People from Ancient to Modern Times, Vol. 1, Richard G. Hovannisian (pp. 37-62), New York: St. Martin’s Press.
  • [21] Ghirshman, R. (1962), Persian art, Parthian and Sassanian dynasties, 249 B.C.-A.D. 651 (The Arts of mankind), Golden Press.
  • [22] Ghirshman, R. (1976), “Les Daivadana”, Acta Antiqa: Academiae Scientiarum Hungaricae, Tomus XXIV (pp. 1-14), Budapest: Akademiai Kiado.
  • [23] Grant, R. M. (1947), “The Bible of Theophilus of Antioch”, Journal of Biblical Literature Vol. 66, No. 2: 173-196.
  • [24] Hacikyan, A. J. (2000), The Heritage of Armenian Literature: From the Oral Tradition to the Golden Age, Detroit: Wayne State University Press.
  • [25] Herodotus (1920), The Histories, Translated by A. D. Godley, Cambridge: Harvard University Press.
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  • [31] Kuhrt, A. (2010), The Persian Empire: A Corpus of Sources from the Achaemenid Period, London and New York: Routledge.
  • [32] Lang, M. D. (1986), “Armazi”, Encyclopædia Iranica 2(4): 416-417.
  • [33] Mikalson, J. (2007), Greece, Ancient Religions, ed. Sarah Iles Johnston, (pp. 210-219), Cambridge, MA and London: The Belknap Press of Harvard University Press.
  • [34] Miller Calhoun, G. (1935), “Zeus the Father in Homer”, Transactions and Proceedings of the American Philological Association, Vol. 66 (1935): 1-17.
  • [35] Nabarz, P. (2005), The Mysteries of Mithras: The Pagan Belief, That Shaped The Christian World, Rochester: Inner Traditions.
  • [36] Petrosyan, A. (2012), “First Capitals of Armenia and Georgia: Armawir and Armazi (Problems of Early Ethnic Associations), The Origins of Greek”, The Journal of Indo-European Studies, Volume 40, Number 3 & 4, Fall/Winter 2012: 265-288.
  • [37] Rapp, S. H. (2003), Studies in Medieval Georgian Historiography: Early Texts and Eurasian Contexts, Leuven: Leuven: In Aedibus Peeters.
  • [38] Sanikidze, George, (2011), “Kartli”, Encyclopædia Iranica 15 (6): 628-629.
  • [39] Schindel, N. (2016), “Sasanian Coinage”, Encyclopædia Iranica, online edition, 2016, available at http://www.iranicaonline.org/articles/sasanian-coinage (20 September 2016).
  • [40] Schmitt, R. (2002), “Orontes”, Encyclopaedia Iranica, online edition, 2002, available online at http://www.iranicaonline.org/articles/orontes (03 March 2018).
  • [41] Suny, R. G. (1994), The Making of the Georgian Nation, Bloomington and Indianapolis: Indiana University Press.
  • [42] Tepper, L. (2001), “The Monster’s Mother at Yuletide”. Monsters and the Monstrous in Medieval Northwest Europe, ed. K. E. Olsen and L. A. J. R. Houwen, (pp. 93-102), Leuven, Paris, Sterling, Virginia: Peeters.
  • [43] Xenophon (1918-21), Xenophon in Seven Volumes, Vol. 1 and 2. ed. Carleton L. Brownson, Cambridge and MA: Harvard University Press; London: William Heinemann.
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The Greco-Persian Interactions in the Cult of Zeus

Year 2019, , 269 - 287, 14.12.2019
https://doi.org/10.38000/juhis.626139

Abstract



The Greco-Persian interactions in the cult of Zeus can be revealed in the light of archaeological evidence and ancient literature. With the establishment of the Achaemenid Empire, Zeus, who had an ancient Indo-European origin, encountered with new interactions after the reunion of the Indo-European cults, which had remained far from each other for a long time. Zeus, who is Derived from Dyaus-Pitar, the god of the Sky in Hinduism identically, is associated with Daevas, the pessimistic gods in the ancient Persian pantheon. However, after the establishment of the Achaemenid Empire, both in ancient literature and in the light of archaeological and epigraphic evidence, Zeus is more likely to be associated with Ahuramazda, the chief god of the Persians. In the Caucasus, the god known as Lightning Armazd can clearly represent this relationship. After the fall of the Achaemenid Empire, the semi-Persian dynasties of Eastern Anatolia, which had their heads up, affected the unification of Ahuramazda and Zeus. Zeus-Oramasdes, which emerged in Commagene, is the focal point of this unification.


In the Greco-Persian interactions in the cult of Zeus, the concept of Father-King-God is also important as a new concept. The emergence of the picture of the king and king's ancestor, depicted in Zeus form, in the coins of Arsacid Kings  is considered as one of the examples that can prove this. Besides, in the Greek philosophical and religious thought, the King-God concept was first used for a Persian king, namely Xerxes I.. Some Zeus figures in Greece, which can be said to be Persian, are likely to originate from the same idea.

References

  • [1] Aelian (1959), On Animals, Vol. 3. Translated by A. F. Scholfield, Cambridge and MA: Harvard University Press; London: Heinemann.
  • [2] Aeschylus (1926), Aeschylus. with an English translation by Herbert Weir Smyth, Ph. D. in two volumes. 1. Persians, Translated by Herbert Weir Smyth, Cambridge and MA: Harvard University Press.
  • [3] Alram, M. (2012), “Arsacids iii. Arsacid Coinage”, Encyclopaedia Iranica 2 (5): 536-540.
  • [4] Bell, J. (1850). System of Geography, Popular and Scientific; or a Physical, Political and Statistical Account of the World and Its Various Divisions Vol. IV, London, Edinburgh and Dublin: A. Fullarton And Co.
  • [5] Berman, M. (2009). Georgia Through Its Folktales. Winchester/Washington: O Books.
  • [6] Bickerman, E. (1983), “Time-Reckoning”, The Cambridge History of Iran, Vol 3: The Seleucid, Parthian and Sasanian Periods, ed. Ehsan Yarshater (pp. 778-791), Cambridge: Cambridge University Press.
  • [7] Boyce, M. (1984), “Ahura Mazda”, Encyclopædia Iranica 1 (7): 684-687.
  • [8] Briant, P. (1998), “Droaphernes et la Statue de Sardes”, Studies in Persian History: Essays in Memory of David M. Lewis, ed. Maria Brosius & Amelie Kuhrt (pp. 205-226), Leiden: Nederlands Instituut voor het Nabije Oosten.
  • [9] Brijder, H. A. G. (2014), “I.7 Nemrud Dağı: Nemrud Dağı and the Other Two Hierothesia of Antiochus I, all three situated in the north-east of Commagene”, Nemrud Dağı: Recent Archaeological Research and Conservation Activities in the Tomb Sanctuary of Mount Nemrud, ed. Herman A. G. Brijder (pp. 83-131), Boston and Berlin: De Gruyter.
  • [10] Brosset, M. (2003), Gürcistan tarihi: eski çağlardan 1212 yılına kadar, çev. Hrand D. Andreasyan, Ankara: Türk Tarih Kurumu.
  • [11] Cameron, G. G. (1948), Persepolis Treasury Tablets, Chicago: The University of Chicago Press.
  • [12] Christensen, A. (1941), Essai sur la Demonologie Iranienne, Copenhauge: Ejnar Munksgaard.
  • [13] Cohen, G. M. (2006), The Hellenistic Settlements in Syria, The Red Sea Basin, and North Africa, Berkeley, Los Angeles and London: University of California Press. [14] Dietrich, B. C. (1974), The Origins of Greek Religion, Berlin and New York: De Gruyter.
  • [15] Diodorus (1989), Diodorus of Sicily in Twelve Volumes, Vol. 4-8. Translated by C. H. Oldfather, Cambridge and MA: Harvard University Press; London: William Heinemann, Ltd.
  • [16] Dirven, L. (1999), The Palmyrenes of Dura-Europos: A Study of Religious Interaction in Roman Syria, Leiden, Boston and Köln: Brill.
  • [17] Donaldson, J. W. (1858), A History of the Literature of Ancient Greece Vol. 3, London: John W. Parker and Son.
  • [18] Fine, J. V. A. (1983), The Ancient Greeks: A Critical History, Cambridge, MA and London: The Belkanp Press of Harward University Press.
  • [19] Gaber, S. E. (1986), Regional Styles in Cypriote Sculpture: The Sculpture from Idalion, New York: Garland. Gjerstad.
  • [20] Garsoian, N. (1997), “The Emergence of Armenia”, The Armenian People from Ancient to Modern Times, Vol. 1, Richard G. Hovannisian (pp. 37-62), New York: St. Martin’s Press.
  • [21] Ghirshman, R. (1962), Persian art, Parthian and Sassanian dynasties, 249 B.C.-A.D. 651 (The Arts of mankind), Golden Press.
  • [22] Ghirshman, R. (1976), “Les Daivadana”, Acta Antiqa: Academiae Scientiarum Hungaricae, Tomus XXIV (pp. 1-14), Budapest: Akademiai Kiado.
  • [23] Grant, R. M. (1947), “The Bible of Theophilus of Antioch”, Journal of Biblical Literature Vol. 66, No. 2: 173-196.
  • [24] Hacikyan, A. J. (2000), The Heritage of Armenian Literature: From the Oral Tradition to the Golden Age, Detroit: Wayne State University Press.
  • [25] Herodotus (1920), The Histories, Translated by A. D. Godley, Cambridge: Harvard University Press.
  • [26] Hewitt, J. W. (1908), “The Propitiation of Zeus”, Harvard Studies in Classical Philology. Vol. 19: 61-120.
  • [27] Horenli Musa (2001), Ermeniler Tarihi, çev. Edik Baghdasarian (Farsça Çeviri), Tahran: Moallef.
  • [28] Hyde, L. S. (2008), Favorite Greek Myths. Chapel Hill: Yesterday’s Classics.
  • [29] Hyginos (2007), “Fabulae”, Apollodorus' Library and Hyginus' Fabulae. ed. Stephen M. Trzaskoma and R. Scott Smith. Indianapolis: Hackett Publishing Company.
  • [30] Jacobs, B. (2011), “Nemrud Dağı”, Encyclopædia Iranica, online edition, 2016, available at http://www.iranicaonline.org/articles/nemrud-dagi (3 March 2018).
  • [31] Kuhrt, A. (2010), The Persian Empire: A Corpus of Sources from the Achaemenid Period, London and New York: Routledge.
  • [32] Lang, M. D. (1986), “Armazi”, Encyclopædia Iranica 2(4): 416-417.
  • [33] Mikalson, J. (2007), Greece, Ancient Religions, ed. Sarah Iles Johnston, (pp. 210-219), Cambridge, MA and London: The Belknap Press of Harvard University Press.
  • [34] Miller Calhoun, G. (1935), “Zeus the Father in Homer”, Transactions and Proceedings of the American Philological Association, Vol. 66 (1935): 1-17.
  • [35] Nabarz, P. (2005), The Mysteries of Mithras: The Pagan Belief, That Shaped The Christian World, Rochester: Inner Traditions.
  • [36] Petrosyan, A. (2012), “First Capitals of Armenia and Georgia: Armawir and Armazi (Problems of Early Ethnic Associations), The Origins of Greek”, The Journal of Indo-European Studies, Volume 40, Number 3 & 4, Fall/Winter 2012: 265-288.
  • [37] Rapp, S. H. (2003), Studies in Medieval Georgian Historiography: Early Texts and Eurasian Contexts, Leuven: Leuven: In Aedibus Peeters.
  • [38] Sanikidze, George, (2011), “Kartli”, Encyclopædia Iranica 15 (6): 628-629.
  • [39] Schindel, N. (2016), “Sasanian Coinage”, Encyclopædia Iranica, online edition, 2016, available at http://www.iranicaonline.org/articles/sasanian-coinage (20 September 2016).
  • [40] Schmitt, R. (2002), “Orontes”, Encyclopaedia Iranica, online edition, 2002, available online at http://www.iranicaonline.org/articles/orontes (03 March 2018).
  • [41] Suny, R. G. (1994), The Making of the Georgian Nation, Bloomington and Indianapolis: Indiana University Press.
  • [42] Tepper, L. (2001), “The Monster’s Mother at Yuletide”. Monsters and the Monstrous in Medieval Northwest Europe, ed. K. E. Olsen and L. A. J. R. Houwen, (pp. 93-102), Leuven, Paris, Sterling, Virginia: Peeters.
  • [43] Xenophon (1918-21), Xenophon in Seven Volumes, Vol. 1 and 2. ed. Carleton L. Brownson, Cambridge and MA: Harvard University Press; London: William Heinemann.
  • [44] Yasumura, N. (2011), Challenges to the Power of Zeus in Early Greek Poetry, London: Bloomsbury.
There are 43 citations in total.

Details

Primary Language Turkish
Journal Section Research Articles
Authors

Farzad Abedi 0000-0002-6397-2283

Publication Date December 14, 2019
Submission Date September 27, 2019
Acceptance Date November 2, 2019
Published in Issue Year 2019

Cite

APA Abedi, F. (2019). Zeus Kültündeki Greko-Pers Etkileşimler. Journal of Universal History Studies, 2(2), 269-287. https://doi.org/10.38000/juhis.626139

23283 Journal of Universal History Studies © 2018 by Sabit Dokuyan is licensed under CC BY-NC-SA 4.0                                     open access ile ilgili görsel sonucu             


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