Abstract:
واژۀ اسپرغم که به صورت‌های مختلف در متون به کار رفته است به طور کلی به گل‌ها و گیاهان خوشبو اطلاق می‌شود. امروزه در بیشتر متون فارسی به جای این واژه معادل عربی آن یعنی ریحان به کار‌می‌رود. ریحان نیز در عربی هم معنی با گل و سبزه است. اگر ردّپای این گیاه را که فواید و خواص درمانی متفاوت و متعددی برای آن در نظر می-گیرند در متون کهن ایرانی دنبال کنیم به داستان‌ها و اسطوره‌هایی پیرامون پیدایش و ویژگی‌های آن برمی‌خوریم و همچنین با کاربرد ویژۀ این گیاه در برخی مراسم آیینی آشنا می‌شویم. این مقاله در نظر دارد با تکیه بر آنچه که در متون ادبی و نیز گیاه‌شناسی دربارۀ اسپرغم وجود دارد خواص و فواید آن را تحلیل و بررسی کند و دلیلی برای این ویژگی-ها ارائه دهد. به نظر می‌رسد که داستان‌ها و اسطوره‌های پیرامون این گیاه متأثر از خواص و فواید آن خلق شده‌اند و همچنین کاربرد گستردة این گیاه در سفره‌ها و مراسم آیینی نشان از حضور اهوره‌مزدا و امشاسپندان در این مراسم دارد.
Siparɣam and its Features in Iranian texts (Based on Old Iranian texts)* Dr. Neda Akhavan Aghdam(Corresponding author) 1 Dr. Fariba Sharifian2 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..
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