Öz
Oluz Höyük’ün Anadolu Demir Çağı arkeolojisi ve antik tarihinde bugüne değin rastlanılmamış birtakım bulguları muhafaza etmekte olduğunu farketmemizi sağlamıştır. 2B ve 2A Mimari Tabakaları’nda MÖ 425-200 yerel Anadolu kültürüne yabancı Akhaimenid Pers ögelerinin saptanması ile kazı stratejisinde değişikliğe gidilmiştir. Bu değişiklik sonucu 2B ve 2A Mimari Tabakaları’nda yoğunlaşan çalışmalarında açığa çıkmaya başlayan bulgular, Oluz Höyük Geç Demir Çağı’nı karakterize eden Akhaimenid kültürünün dinsel, askeri ve arkeoetnisite temelinde Anadolu’nun tarihsel sürecine ciddi etkiler yapmış olduğuna işaret etmeye başlamıştır.Antik İran’da ortaya çıkan dini törenler ve bunların sürekliliği ile ilgili olarak bunları birbiri ile karşılaştırmamız ve gözden geçirmemiz önem taşımaktadır. Zerdüşt Dini törenleri için önem taşıyan materyallerden biri de Haoma’dır. Bu makalede Haoma kullanımı, Oluz Höyük ve çevresinden elde edilmiş arkeolojik bulgular ışığında ele alınmış ve incelenmiştir
Anahtar Kelimeler
Haoma Zerdüştlük Ayin Havan Efedra Peganum Harmala Oluz Höyük
Kaynakça
- ABDULLAEV, K. 2010. “Sacred Plants and the Cultic Beverage Haoma”, Comparative Studies of South Asia, Africa and the Middle East, Duke University Press 30/3: 329-340.
- Avesta, Zoroastrian religious book. DÖNMEZ, Ş. 2017.
- Amasya –Oluz Höyük Kuzey - Orta Anadolu’da Bir Akhaimenid (Pers) Yerleşmesi. 2009 – 2013 Dönemi Çalışmaları Genel Değerlendirmeler ve Önsonuçlar. Oluz Höyük Kazı Sonuçları Serisi 2. Amasya.
- EDULJEE, K, E. 2015. Nutrition Were Ancient Zoroastrians & Aryans Vegetarian? West Vancouver.
- FLATTERY, D. 1989. Haoma and Harmaline. Berkley.
- GACHECHILADZE, L. / KANDELAKI, T. 2004. The Vine, Wine and the Georgians. Tbilisi.
- HE, Z. 2011. “Is Shuma the Chinese Analog of Soma / Haoma?”, A Study of Early Contacts between Indo-Iranians and Chinese by William Paterson University, Sino-Platonic Papers. 216:1-39.
- HEIM, R. 1963. Les Champignons Toxiques et Hallucinogénes. Paris.
- HINNELLS, J. R. 1975. Persian Mythology. London.
- HINTZE ZARTOSHTY, A. 2013. Change and Continuity in the Zoroastrian Tradition an Inaugural Lecture. London.
- JAN, E.M. 1913. “The Soma-Haoma Problem: Introductory Overview and Observations on the Discussion”, Harward University Electronic Journal of Vedic Studies 9/1: 1-47.
- JENSEN, T. 1995. Religions History: Rituals, Mythology, Iconography. Nora. Denmark.
- JENSEN, T. 1996. Personified by the Plant and The Beverage. Stockholm University. Nederland.
- JIVANII JAMSHEDJI, M. 1937. The Religious Ceremonies and Customs of the Parsees. Ed: Jehangir. B, Karani’s Sons Book-Sellers. India.
- JIVANJI JAMSHEDJI, M. 1911. “Haoma in Avesta”, the Anthropological Society of Bombay. The British India Press: 225-243.
- KOTWAL, F. 1991. A Persian Offering: the Yasna. Zoroastrian High Liturgy. Paris.
- MAHMOUDIAN, M. / JALILPOUR, H. 2002. “Toxicity of Peganum Harmala: Review and A Case Report”, Razi Institute for Drug Research (M.M.), Department of Pathology (H.J), Tehran, Iran. 1/1, 1-4.
- MIRAJ, S. 2016. “A Review Study of Therapeutic Effects of Peganum Harmala”, Scholars Research Library, Der Pharmacia Lettre 8/13: 161-166.
- OMIDSALAR, M. 2012. “Esfand: A Common Weed found in Persia, Central Asia, and the Adjacent Areas”, Encyclopedia Iranica 8/6: 580- 584.
- SARIANIDI, V. 2003. “Margiana and Soma-Haoma”, Journal of Vedic Studies (EJVS) 9: 15-47.
- SELTZER, R. 1987. Religions of Antiquity. New York.
- SÖDERBLOM. N, 1908. Främmande religionsurkunder. Stockholm.
- SÖDERLIND, U. 1989. Haoma - A Religious Intoxicating Beverage. Books of The East, American Edition.
- STOPHLET FLATTERY,D. / SCHWARTZ, M. 1989. “Haoma and Harmaline”, Historical and Geographical Availability of Harmel, Near Eastern Studies, University of California Press 21: 67-95
- VAN DER TORN, K. 1995. Dictionary of Deities and Demons in the Bible. Haoma. New York
Öz
Oluz Höyük had made us distinguish some evidence regarding Anatolian Iron Age archaeology and ancient history that we haven’t noticed until today. With detection of Achaemenid Persian elements on 2B and 2A Architectural Layers 425-200 BC which were alien to the local Anatolian culture, a change of excavation strategy had become necessary. As a result of this changes, the evidence uncovered on the work intensified in 2B and 2A Architectural Layers had proved that the Achaemenid culture that characterized the Oluz Höyük Late Iron Age had serious impact on the Anatolian historical process on the basis of religion, military and archaeo-ethnicity. Due to the various ritual ceremony in ancient Persia and the continuation of these celebrations, it is now helpful to review and compare them with each other to clarify some issues. One of the materials used in the Zoroastrianism ritual ceremony is Haoma. In this article, the study of the use of Haoma is based on the archaeological data obtained from Oluz Höyük and its environment
Anahtar Kelimeler
Haoma Zoroastrian Ritual Mortar Ephedra Peganum Harmala Oluz Höyük
Kaynakça
- ABDULLAEV, K. 2010. “Sacred Plants and the Cultic Beverage Haoma”, Comparative Studies of South Asia, Africa and the Middle East, Duke University Press 30/3: 329-340.
- Avesta, Zoroastrian religious book. DÖNMEZ, Ş. 2017.
- Amasya –Oluz Höyük Kuzey - Orta Anadolu’da Bir Akhaimenid (Pers) Yerleşmesi. 2009 – 2013 Dönemi Çalışmaları Genel Değerlendirmeler ve Önsonuçlar. Oluz Höyük Kazı Sonuçları Serisi 2. Amasya.
- EDULJEE, K, E. 2015. Nutrition Were Ancient Zoroastrians & Aryans Vegetarian? West Vancouver.
- FLATTERY, D. 1989. Haoma and Harmaline. Berkley.
- GACHECHILADZE, L. / KANDELAKI, T. 2004. The Vine, Wine and the Georgians. Tbilisi.
- HE, Z. 2011. “Is Shuma the Chinese Analog of Soma / Haoma?”, A Study of Early Contacts between Indo-Iranians and Chinese by William Paterson University, Sino-Platonic Papers. 216:1-39.
- HEIM, R. 1963. Les Champignons Toxiques et Hallucinogénes. Paris.
- HINNELLS, J. R. 1975. Persian Mythology. London.
- HINTZE ZARTOSHTY, A. 2013. Change and Continuity in the Zoroastrian Tradition an Inaugural Lecture. London.
- JAN, E.M. 1913. “The Soma-Haoma Problem: Introductory Overview and Observations on the Discussion”, Harward University Electronic Journal of Vedic Studies 9/1: 1-47.
- JENSEN, T. 1995. Religions History: Rituals, Mythology, Iconography. Nora. Denmark.
- JENSEN, T. 1996. Personified by the Plant and The Beverage. Stockholm University. Nederland.
- JIVANII JAMSHEDJI, M. 1937. The Religious Ceremonies and Customs of the Parsees. Ed: Jehangir. B, Karani’s Sons Book-Sellers. India.
- JIVANJI JAMSHEDJI, M. 1911. “Haoma in Avesta”, the Anthropological Society of Bombay. The British India Press: 225-243.
- KOTWAL, F. 1991. A Persian Offering: the Yasna. Zoroastrian High Liturgy. Paris.
- MAHMOUDIAN, M. / JALILPOUR, H. 2002. “Toxicity of Peganum Harmala: Review and A Case Report”, Razi Institute for Drug Research (M.M.), Department of Pathology (H.J), Tehran, Iran. 1/1, 1-4.
- MIRAJ, S. 2016. “A Review Study of Therapeutic Effects of Peganum Harmala”, Scholars Research Library, Der Pharmacia Lettre 8/13: 161-166.
- OMIDSALAR, M. 2012. “Esfand: A Common Weed found in Persia, Central Asia, and the Adjacent Areas”, Encyclopedia Iranica 8/6: 580- 584.
- SARIANIDI, V. 2003. “Margiana and Soma-Haoma”, Journal of Vedic Studies (EJVS) 9: 15-47.
- SELTZER, R. 1987. Religions of Antiquity. New York.
- SÖDERBLOM. N, 1908. Främmande religionsurkunder. Stockholm.
- SÖDERLIND, U. 1989. Haoma - A Religious Intoxicating Beverage. Books of The East, American Edition.
- STOPHLET FLATTERY,D. / SCHWARTZ, M. 1989. “Haoma and Harmaline”, Historical and Geographical Availability of Harmel, Near Eastern Studies, University of California Press 21: 67-95
- VAN DER TORN, K. 1995. Dictionary of Deities and Demons in the Bible. Haoma. New York
Ayrıntılar
| Birincil Dil | İngilizce |
|---|---|
| Bölüm | Research Article |
| Yazarlar | |
| Yayımlanma Tarihi | 1 Ocak 2018 |
| Yayımlandığı Sayı | Yıl 2018 Sayı: 22 |
Kaynak Göster
