پهلويات كتيبه‌اي 2 : (1) كتيبه سنگ‌مزار حاجي‌آباد استخر (نقش رستم 1) و بازخواني كتيبه تنگ جلو (سميرم 1)

Isncriptions Pahlavica 2: Funarary Inscription Haji-ābād, Estaxr (Naqš-e Rostam 2) and the Revising of Tang-e Jelo Inscription (Semirom 1)

كتيبه حاضر از مجموعه كتيبه‌هاي مزارنوشته به خط و زبان پهلوي ساساني است. اين كتيبه در مأموريت اينجانب به سال 1382 در حوالي روستاي حاجي‌آباد، حد فاصل ميان تخت جمشيد و نقش رستم، در استخر باستاني ديده شده بود. اين كتيبه در ۷ سطر نوشته شده است و بر بالاي آن هم دخمه يا استوداني وجود دارد كه محل دفن صاحب قبر بوده است. در آغاز، تصور بر اين بود كه كتيبه تازه يافته شده است اما، در جست‌وجوهاي نگارنده، مشخص شد كه هرتسفلد اين كتيبه را ديده و از آن قالب هم تهيه كرده بود. اين كتيبه از آنِ شخصي به نام «پورگ» پسر «روشن ـ آدُر» است. در اين مقاله، بازخواني تازه‌اي هم از كتيبه «تنگ جلو» (سميرم ۱) شده است.

There appears to be virtual agreements on the date of Zoroaster and on the fact that the religion of the Achaemenian dynasts is part of the history of Zoroastrianism. The subject which remains hotly debated is the reconstruction of a preZoroastrian Iranian religion. The main problem in the study of Zoroastrian history is discontinuity between three distinct corpora of textual sources, namely: the Avesta, the Old Persian inscriptions and Zoroastrian literature, since none of them reflect the religion of the ordinary people. In the academic discussions of the history of Zoroastrianism, three different approaches are observed: The first approach (fragmentizing) rejects the notion of a single Zoroastrian tradition and concentrates on the Gāthās as the only source of information for Zarathustras teachings, and compares its notions and references with the Vedic tradition. The second approach (harmonizing) emphasizes on the combined evidence of Avesta and Pahlavi books. Its main attitude is the recognition of the fact that the three different collections basically reflect the teaching of Zarathustra and developments are not due to ruptures and breaks in the tradition or because of influence of other religions. The third approach (diversifying) regards the combined evidence of Avesta and Pahlavi books as a variegated elastic tradition rather than a strict doctrinal system, and describes the Mazdeism of Sasanian as an active efficient religion.