This thread is about Persian Mythology and Deities.

Ânâhitâ
Part 1
Aka: Anahit, Ardwisur, Aredvi Sura Anahita, Nahid

The ancient Persian water goddess, fertility goddess, mother goddess, and patroness of women, as well as a goddess of war. Her name means "the immaculate one". She is portrayed as a virgin, dressed in a golden cloak, and wearing a diamond tiara (sometimes also carrying a water pitcher). The dove and the peacock are her sacred animals.

Anahita is also represented dressed in gleaming gold with a crown and jewels. Anahita is often shown wearing a golden kerchief, square gold earrings, and a jeweled diadem, and wrapped in a golden-embroidered cloak adorned with thirty otter skins. (Otter is a four-legged mammal with short brown fur, which swims well and eats fish). Anahita is also portrayed and honored with offerings of green branches and white heifers. And she is sometimes depicted as driving a chariot drawn by four white horses, representing Wind, Rain, Clouds, and Hail. (A chariot was a two wheeled vehicle used in ancient times for racing and fighting and a horse used to pull it). Anahita currently appears in the World as a virgin girl bathing in a river, the singer that sings about the purity of the World, a hunter, a fashion model.

In Susa, south of Iran, mother goddess was worshiped at least since early 4th millennium BC, with numerous statuettes of her found in the area. The tradition of worshiping the mother goddess spilled over to Mesopotamia, where it continued for thousands of years to come.

The first Persian goddess of productivity, and values, Anahita, was widely worshiped in ACHAEMENIAN TIMES. Achaemenian Artaxerxes II who reigned from 404 Bc to 358 BC ordered that images of Anahita should be erected in all the principal cities of the Persian Empire. It is documented that many temples were also built in her honor in Susa or Shoosh (the first Persian federal capital), Ecbatana (city of Hamadaan located 400 km southwest of Tehran in present-day Iran), and in Babylon (about 110 km south of Baghdad in present-day Iraq). Later, Anahita was widely worshiped in various parts of Armenia, Asia Minor and the West. Armenians called out to Anahita as the "Great Lady Anahita, Nation Glory and Life-Giver, Mother of Sobriety, and Benefactor of Humanity".

Ritual prostitution occurred in Her temples in order to “purify the seed of males and the womb and milk of females,” according to Strabo. Armenians called out to Anahita “Great Lady Anahita, glory and life-giver of our nation, mother of sobriety, and benefactor of humanity.”

According to some Ancient scriptures, roots of Anahita goes back to Pre Vedai Era. Her following were strongest in Western Iran. She is the deification of the planet Venus. She is named the eternal virgin.



Source: http://www.facebook.com/photo.php?fbid=4...=1&theater

Persian-origin Sumerians were skilled astronomers, attaching each of the gods to certain star or planets. The mother goddess was sometimes attributed to the moon and some times to Venus. The reason behind this duality lies in the tradition of incest, which was not only allowed, but also sanctified in ancient Persia. According to this tradition which dates back to the cave dwelling period, the kings and noble men of Persia had to marry their close relatives, the offspring of such marriages enjoying priority to inherit the crown. The same tradition was observed among the divinities, so much so that the ancient goddesses appear alternately as the mother, the sister or the wife of the masculine god, having different ranks. That is why Anahita, the Persian goddess, sometimes appears, as mother earth and the goddess of fertility and birth, and sometimes as Venus, the goddess of music, love, jealousy and coquetry.

Considering Her status as an Aquatic-Goddess She was also clothed in a garment of thirty beaver pelts that were, according to Avestan tabu, from beavers [Castor fiber] that have birthed a minimum of four pups.
Subsequently, it was Ahura Mazda who bequeathed to the Goddess Her famous chariot and four horses—the personifications of atmospheric change—named Wind, Rain, Cloud, and Sleet.

The Anahita Temple at Kangavar in western Persia (Kermanshah) is the most important of The Anahita Temples.

Anahita - Part 3 : Cosmological entity

The cosmological qualities of the world river are alluded to in Yasht 5, but properly developed only in the Bundahishn, a Zoroastrian account of creation finished in the 11th or 12th century CE. In both texts, Aredvi Sura Anahita is not only a divinity, but also the source of the world river and the (name of the) world river itself. The cosmological legend runs as follows:

All the waters of the world created by Ahura Mazda originate from the source Aredvi Sura Anahita, the life-increasing, herd-increasing, fold-increasing, who makes prosperity for all countries. This source is at the top of the world mountain Hara Berezaiti, "High Hara", around which the sky revolves and that is at the center of Airyanem Vaejah, the first of the lands created by Mazda.

The water, warm and clear, flows through a hundred thousand golden channels towards Mount Hugar, "the Lofty", one of the daughter-peaks of Hara Berezaiti. On the summit of that mountain is Lake Urvis, "the Turmoil", into which the waters flow, becoming quite purified and exiting through another golden channel. Through that channel, which is at the height of a thousand men, one portion of the great spring Aredvi Sura Anahita drizzles in moisture upon the whole earth, where it dispels the dryness of the air and all the creatures of Mazda acquire health from it. Another portion runs down to Vourukasha, the great sea upon which the earth rests, and from which it flows to the seas and oceans of the world and purifies them.

In the Bundahishn, the two halves of the name "Ardwisur Anahid" are occasionally treated independently of one another, that is, with Ardwisur as the representative of waters, and Anahid identified with the planet Venus: The water of the all lakes and seas have their origin with Ardwisur, and in contrast, in a section dealing with the creation of the stars and planets, the Bundahishn speaks of 'Anahid i Abaxtari', that is, the planet Venus. In yet other chapters, the text equates the two, as in "Ardwisur who is Anahid, the father and mother of the Waters".
This legend of the river that descends from Mount Hara appears to have remained a part of living observance for many generations. A Greek inscription from Roman times found in Asia Minor reads "the great goddess Anaïtis of high Hara".On Greek coins of the imperial epoch, she is spoken of as "Anaïtis of the sacred water."


On this photo you can see statue of Anahita in Maragha.

Anahita - Part 4 : Legacy

As a divinity Anahita is of enormous significance to the Zoroastrian religion, for as a representative of Aban ("the waters"), she is in effect the divinity towards whom the Yasna service – the primary act of worship – is directed. (see Ab-Zohr). "To this day reverence for water is deeply ingrained in Zoroastrians, and in orthodox communities offerings are regularly made to the household well or nearby stream"
It is "very probable"

that the shrine of Bibi Shahrbanu at royal Ray (Rhagae, central Medea) was once dedicated to Anahita. Similarly, one of the "most beloved mountain shrines of the Zoroastrians of Yazd, set beside a living spring and a great confluence of water-courses, is devoted to Banu-Pars, "the Lady of Persia"."

However, and notwithstanding the widespread popularity of Anahita, "it is doubtful whether the current tendency is justified whereby almost every isolated figure in Sassanid art, whether sitting, standing, dancing, clothed, or semi-naked, is hailed as her representation."

The Armenian cult of Anahit, as well as the pre-Christian Armenian religion in general, was very closely connected to Persian Zoroastrianism In present-day Armenia, it is remembered as part of the historical mythological heritage of the nation, and the name Anahid is a popular female given name. In 1997, the Central Bank of Armenia issued a commemorative gold coin with an image of the divinity Anahit on the obverse.

Anahita - Part 5 : Magic and Rituals

However, while Her cult flourished, particularly during Achaemenian times [ca. 558-330 BCE.], it was characterized by the presence of the Magi—Priest-Magicians, from whose root both “magick” and “Magus” etymologically descend—which would regularly meet to read their sacred texts among assemblies of the faithful, and offer “holy spells” unto the Goddess, perhaps on the tenth day from the New Moon or throughout the eighth month [of the native Persian calendar, or the Julian calendar]—both were celebrated as particularly propitious to the Goddess.

The expression of Her worship likely involved a communal feast of sacrificial bull-meat along with a draught of Haoma (perhaps cognate with the Indic soma); an inebriating ritual-drink believed to confer communion with the Gods and induce an altered state of consciousness (probably engaging one on a shamanic odyssey of the psyche). Although, the exact botanical identity of this liqueur remains a mystery, a few possibilities have been suggested, In the Harirud Valley [Baluchistan], all members of the Ephedra genus are collectively known as hum, or huma; while Iranians still refer to Syrian rue [Peganum harmala] as hom or homa.

During the excavation of an apparently pre-Zoroastrian temple [Ibid.], at the South-Eastern Kara-Kum Desert [Turkmenistan], remnaints of a fermented ritual-drink clearly containing ephedra [Ephedra sp.] were found at the fire-altar (perhaps being brewed there); while trace elements of the opium poppy [Papaver somniferum Linnaeus] were identified on associated equipement within the antechamber [e.g. pestles]. Moreover, during the Zoroastrian period an incantation was pronounced over the consecration of Haoma to drive away evil genii [“spirits”], while preparing the way for the reign of good, as dictated by the Avesta.

She was also a goddess of magic, served by the Magi, who would meet to read their sacred texts among assemblies of worshippers and offer holy spells to Anahita, perhaps on the tenth day from the New Moon.During Her sacrifices, Her followers offered fragrant green boughs, white cows, horses and lambs. Her worship probably also involved a communal feast of sacrificial bull-meat along with a a ritual drink that engendered an altered state of consciousness and communion with the gods.

Anahita - Part 6 : her appearance in other regions

Anahita was very popular and is one of the forms of the 'Great Goddess' which appears in many ancient eastern religions (such as the Syrian/Phoenician goddess Anath). She is associated with rivers and lakes, as the waters of birth.

In Egypt, she was worshipped by Thotmes III where she was said to be a child of Set or of Ra. He was so impressed by this goddess, he adopted her as his “shield” in battle and named his daughter for her, Bin-Anat (daughter of Anat). On monuments, she was called “Lady of heaven and mistress of the gods” and “Lady of the Mountain.” She has also been called “mother of the gods,” “mistress of the sky,” and the “virgin Anat.”

Anahita originated in Babylon and spread to Kemet (ancient Egypt), where She was depicted as an armed and mounted Goddess. The Greeks associated Anahita with either Athena or Aphrodite. In the Middle East, She was associated with Anat. Worship of Anahita spread to Armenia, Persia, and various parts of western Asia. Zoroaster was specifically commanded by his male god to honor Her.

It should be noted that there is a complete distinction between the Persian Myth of Anahita and Anat or Anath. In contrary to Anahita, Anat or Anath was a goddess of the Canaanites, Phoenicians, and Egyptians, which was regarded as the goddess of war and violence. The Egyptians usually depicted Anat carrying a spear, axe and shield, and wearing a tall crown surmounted by two ostrich feathers.

Anahita - Part 7 : Conflation with Ishtar

When Persia conquered Babylonia (in the 6th century BCE), Anahita began to show some similarities with the goddess Ishtar. Since then her cult included also the practice of temple prostitution. During the reign of king Artaxerxes (436-358 BCE) many temples were erected in her honor; in Soesa, Ecbatana, and in Babylon.

As the divinity of purifying waters, Anahita is associated with fertility, healing and wisdom. At some point prior to the 4th century BCE, this yazata was conflated with (an analogue of) Semitic Ishtar-Inanna, likewise a divinity of "maiden" fertility and from whom Aredvi Sura Anahita then inherited additional features of a divinity of war and of the planet Venus. It was moreover the association with the planet Venus, "it seems, which led Herodotus to record that the Persis learnt 'to sacrifice to "the heavenly goddess"' from the Assyrians and Arabians"

Ishtar also "apparently" gave Anahita the epithet Banu, 'the Lady', a typically Mesopotamian construct that is not attested as an epithet for a divinity in Iran before the common era. It is completely unknown in the texts of the Avesta, but evident in Sassanid-era middle Persian inscriptions, and in a middle Persian Zend translation of Yasna, Also in Zoroastrian texts from the post-conquest epoch (651 CE onwards), the divinity is referred to as 'Anahid the Lady', 'Ardwisur the Lady' and 'Ardwisur the Lady of the waters'.

Because the divinity is unattested in any old Western Iranian language, establishing characteristics prior to the introduction of Zoroastrianism in Western Iran (c. 5th century BCE) is very much in the realm of speculation. According to Boyce, it is "probable" that there was once a Perso–Elamite divinity by the name of *Anahiti (as reconstructed from the Greek Anaitis). It is then likely (so Boyce) that it was this divinity that was an analogue of Ishtar, and that it is this divinity with which Aredvi Sura Anahita was conflated. Boyce concludes that "the Achaemenids' devotion to this goddess evidently survived their conversion to Zoroastrianism, and they appear to have used royal influence to have her adopted into the Zoroastrian pantheon." According to an alternate theory, Anahita was perhaps "a daeva of the early and pure Zoroastrian faith, incorporated into the Zoroastrian religion and its revised canon" during the reign of "Artaxerxes I, the Constantine of that faith."


In this statue, Goddess Anahita surrounded by members of the animal kingdom, this Goddess displays her role in supporting life on earth. (made From a pre-Roman bronze hydria (large jar) found in Switzerland, 600 BCE)

Drvaspa

Drvaspa is the Avestan language name of an "enigmatic" and "strangely discreet" Zoroastrian divinity, whose name literally means "with solid horses" and which she is then nominally the hypostasis of.

The female genius of cattle.
She is a female genius of the animal world. As the guardian of herds, she is invoked in company with Geush Tashan and Geush Urvan.-" A Yasht (9) is consecrated to her and bears her name, or more familiarly that of Gosh or Geush Urvan. Drvaspa moves about in her own chariot. Mazda has made her heroic and righteous. She is the bestower of health upon the cattle and kine. She watches well from afar, gives welfare and long-continuing friendship. She is nourishing, courageous, well-formed, possessed of weal, giver of health, and powerful helper of the righteous.

Her sacrificers. The Yasht gives a list of her supplicants who have asked her to grant them various boons. They are the same persons that invoke Ashi Vanghuhi and pray for the same boons that they ask from her. The only difference between the forms of invoking Drvaspa and Ashi is that no offering is made to Ashi by any of her supplicants, whereas, in the case of Drvaspa we see that with the exception of Haoma and Zarathushtra the other heroes, Haoshyangha, Yima, Thraetaona, Haosravah, and Vishtaspa, bring to her offerings of a hundred horses, a thousand oxen, ten thousand small cattle, and the libations.

The 33 verses of Yasht 9, the hymn to Drvaspa, are—appropriately adjusted—copies of verses 27–52 of Yasht 17, which is dedicated to Ashi. This has in turn prompted a suggestion that Drvaspa was once an epithet of Ashi, and as is common in Indo-Iranian religious tradition, the epithet developed into a name of an independent divinity.
Because the hymn to Drvaspa is a copy of a section of the hymn to Ashi, and a part of this section also appears in the hymn to Aredvi Sura Anahita, these three divinities share several characteristics.


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