In your home, or your grandmother’s, neighbor’s, or a relative’s, have you seen a painting on the wall or on an old wardrobe that depicts a woman with the body of a snake? This is certainly a sight that few people have not seen, but most of us have not asked the question of what this image represents. Where does it come from? What is its story? Is it a myth or a reality? Or is it a mixture of both? What does this image symbolize? Why is the woman depicted with a snake’s body? These are all important questions to to begin unraveling the truth, and at least half of the truth may be revealed through investigation and answering those questions.<\/p>\n
Mythology or folklore contains a lot of fundamental information for revealing historical truths. In the history of women, some mythological stories reveal the truths about women, and one of these mythological stories is the Shamaran. These stories well demonstrate how women created everything – the foundation of science, truth and goodness. First, let’s find out what has been said about this image, which has been passed down to us in different ways, including orally:<\/p>\n
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\nOne day, a boy named Tahmasp goes out with his friends. Tahmasp comes from a poor family and works as a woodcutter. On their trip they see a well with bees, and his friends convince him to go into the well to get them honey. Tahmasp enters the well and fills a bucket with honey, then they pull him up. When they see that there is a lot of honey, they cut the rope and leave Tahmasp trapped in the well. When he realizes that his friends have deceived and betrayed him, he is hopeless about getting out. He finds a hole in the well wall and enlarges it with his knife, and through that hole he enters a city (some sources say he enters a cave and descends from there into the city), which is the city of the Shamarans – the snake people. When the queen of the Shamarans learns that a stranger has entered their city, she becomes disturbed. She tells her guards, “Immediately arrest that man and bring him to me.” When he realizes they want to capture him, and he fears that they may kill him, he tries hard not to surrender himself and asks them to forgive him.<\/p>\n
When the Shamarans realize that the boy’s intentions are not bad and that he has been betrayed by his friends, the Shamaran tells him, “Your death is in my hands, but I will not kill you. You will stay in my palace.” The boy stays there for several years, then thinks of his mother and asks to return home. The Shamaran at first does not want to let him go, then she tells him, “Okay, go. But the man who wants to kill me demands that you reveal my location. You must not reveal my place. Do not wash in front of others, as the water will make your skin scaly like a snake, and people will know that you have been with me.” The boy promises to be careful, says goodbye, mounts a snake and finds himself back in his own home.<\/p>\n
When Tahmasp returns to his own people, he keeps the secret from them for several years. One day, the king of the city falls into a deadly illness and no doctor or sage can find a cure for him. A sorcerer from a distant place comes and promises to cure the king’s illness. According to the sorcerer\u2019s knowledge, the remedy for the king’s illness is the head of the Shamaran. With all the king’s power, he tries to capture the Shamaran. The wise sorcerer knows that those who are close to the snake have a mark on their body, so he demands that the king order all the villagers to be inspected.<\/p>\n
When they inspect the bodies of all the villagers and come to Tahmasp, it is clear from his body that he has been in close contact with the Shamaran because he has a black spot on his whole body. This is a sign that the boy knows the Shamaran’s location, and he is interrogated. The boy does not tell everything, and does not admit the truth of the Shamaran, but the sorcerer does not let go of him.<\/p>\n
One day the boy goes to the well and meets the Shamaran. He tells her everything that has happened, and the Shamaran says, “Okay, this means that the time of my death has come. They want my head, especially the sorcerer. To prevent the sorcerer from getting my poison, I have been hiding underground for years, but it seems that they have found my location. I know you, so I will tell you my secret. You must kill me and take my body to the sorcerer and the king. The sorcerer will cut off my head three times, and each time he will pour out a flask of water. The first flask contains the poison – give it to him. The second flask contains the cure – give it to the king. The third flask contains the knowledge \u2013 drink it yourself. If you do what I say, you will become the owner of the knowledge.” Tahmasp carries out all the Shamaran’s words. The sorcerer drinks the water from the first flask and dies, the king is cured and the boy gathers all the knowledge of the world within himself.<\/p>\n
Some other sources say that “the king’s minister says that the only cure is to eat the flesh of the Shamaran, so the minster orders everyone to go into the pool of water to find out who knows the Shamaran’s location. The minister’s purpose in this effort is not to serve the king, but to eat the Shamaran and gain all the secrets and knowledge of the world. At first, to protect the Shamaran’s secret, Tahmasp does not want to go into the pool. But he has no choice and the soldiers throw him into the water, and Tahmasp’s skin becomes scaly like a snake, immediately revealing his secret. Then the soldiers arrest him and torture him to tell them the Shamaran’s location. Tahmasp does not want to reveal their secrets, but in the end he is forced to reveal the location. The king’s guards go to the well and capture the Shamaran. When Tahmasp sees the Shamaran, he feels very ashamed, but the Shamaran tells him not to blame himself, that it was not his fault. The Shamaran devises a plan to give Tahmasp her knowledge and secrets. She announces in the king’s palace, \u2018Whoever eats my tail will receive all my secrets and knowledge. Whoever eats my flesh will be cured. Whoever eats my head will die immediately.\u2019 When the minister hears this, he orders the Shamaran to be cut into the three parts. When the meat is cut, the minister eats the tail to gain the knowledge. Tahmasp, who considers himself guilty towards the Shamaran, eats the head. The king eats the flesh so as to be cured. According to the Shamaran’s plan, the minster dies, the king is cured, and Tahmasp receives the Shamaran’s knowledge and secrets.\u201d<\/p>\n
Tahmasp sits by the Tigris River to pass on this knowledge to the future. When he finishes writing, a strong wind blows and takes all his papers into the river. Only one paper with that knowledge has remained, which has been passed down to the present day.<\/p>\n<\/blockquote>\n
When we write our own history, we cannot deal with that history in isolation from mythology. Mythology may not be seen as a scientific product at first glance, but if we investigate the history of thought and the emergence of religions, we find that mythology is not detached from reality and is not just a product of imagination. On the contrary, it is not far from the truth if we say that mythology is an interpretation of some realities, moreover, mythology itself is a science, not based on imagination, but on the material progress.<\/p>\n
If it is objectively examined, \u00d6calan also attached great importance to the mythology of the history of the PKK and the creation of the struggle for freedom. When he researched 5,000 years of history, he not only developed historical awareness, but the struggle he started and led at the same time brought to the fore the scientific and historical sources of the Renaissance. If those supportive and informative sources had not existed, it would have been difficult for him to successfully achieve a thesis or perspective. In recent years, he has returned to the source of the unwritten history of women; to mythology.<\/p>\n
This text tells the truth of women. The story that initially appears to be an Eastern folktale has many variations and is worthy of investigation. As we understand from the story, the Shamarans are a mythological representation. The foundation of this mythology is an Aryan one that corresponds to the reality of women, and this is very important for its historical and everyday nature. Although it is known and confirmed Zoroastrianism is Aryan and has brought the history of mythology to its peak, apart from Hindu mythology, the mythologies of the Aryans have not been thoroughly investigated. In this masterful story there are signs of the dualism of death-life; knowledge-ignorance; good-evil. The attributes discussed in the mythologies indicate the status and level of women, and we can say that the Shamarans represent the level of divinity. It precisely corresponds to the era of male domination, which forcibly usurps the values of women. For a long time, the Shamarans hide underground, but life, death and science are still in their hands. Man reaches a level where he forcibly usurps these values, and inevitably what results is that the mythological story is a tragic story of the gender struggle.<\/p>\n
By researching the Neolithic era, it becomes clear how close the Shamaran legend is to reality. It is beautifully evident that in the Neolithic era and before, women had a great economic benefit for a group through the collection of fruits, and by collecting fruits, women entered the agricultural stage. In the early eras, women themselves used plants more than anyone else. They knew the roots, branches, flowers, and fruits, and everyone benefited from them. At the same time, they gained experience in recognizing and becoming familiar with poisonous and harmful plants, creating poisonous substances, treatments, and cures.<\/p>\n
On the other hand, the mother’s membership in her community sees the giving of life as the greatest of all things. The woman who gives life, cares and saves from death, reaches the level of divinity and sanctity. It is that woman who knows that when class society progresses, man imprisons woman, dominates her and destroys her. That gender struggle and the development of domination are very clearly evident in Sumerian mythology. It is no coincidence that the footprint of mythology is evident on every Jewish priest or monk, because Semitic (or Semitic societies) are the first monotheistic religions that enslave women through religion. This can be seen in the attitudes towards women of the mythological Marduk, and the Prophets Abraham, Moses, Jesus and Muhammad.<\/span><\/p>\n
In the most ancient mythologies it can be seen that the snake is sacred, as in the mythologies of Egypt, India and Greece, where it is associated with the attractiveness of the snake’s body and its venom. Snake venom, if it enters the human body, can remain effective for 25 to 50 years, and is not only lethal, but can also have a healing effect. This may also be seen in modern medical science, which is reflected in the symbolism of pharmacies and medical institutions of a snake coiled around a staff. This is not a coincidence, of course. On the other hand, when we look at it from the perspective of Semitic mythology, the snake is looked down upon and cursed. Simultaneously, it is a strange and unfortunate thing that women also face the same treatment, and that treatment has been practiced against women in all monotheistic religions to this day. When the snake pierces the ark of the Prophet Noah; when the mother Eve is deceived and eats the apple; God curses woman and the snake.<\/p>\n
Firstly, we can say that this story has come down from the Neolithic era to the present day, but has gone through many changes. Secondly, it is possible that this story was produced in the Middle Ages. In both, woman possesses the qualities of motherhood, human love, the sense of peace preservation and the struggle for it.<\/p>\n","protected":false},"excerpt":{"rendered":"
In your home, or your grandmother’s, neighbor’s, or a relative’s, have you seen a painting on the wall or on an old wardrobe that depicts a woman with the body of a snake? This is certainly a sight that few people have not seen, but most of us have not asked the question of what […]<\/p>\n","protected":false},"author":5,"featured_media":2059,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[93,1,4],"tags":[],"class_list":["post-2054","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-academy-of-jineoloji","category-article","category-herstory"],"_links":{"self":[{"href":"https:\/\/jineoloji.eu\/en\/wp-json\/wp\/v2\/posts\/2054","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/jineoloji.eu\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/jineoloji.eu\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/jineoloji.eu\/en\/wp-json\/wp\/v2\/users\/5"}],"replies":[{"embeddable":true,"href":"https:\/\/jineoloji.eu\/en\/wp-json\/wp\/v2\/comments?post=2054"}],"version-history":[{"count":4,"href":"https:\/\/jineoloji.eu\/en\/wp-json\/wp\/v2\/posts\/2054\/revisions"}],"predecessor-version":[{"id":2058,"href":"https:\/\/jineoloji.eu\/en\/wp-json\/wp\/v2\/posts\/2054\/revisions\/2058"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/jineoloji.eu\/en\/wp-json\/wp\/v2\/media\/2059"}],"wp:attachment":[{"href":"https:\/\/jineoloji.eu\/en\/wp-json\/wp\/v2\/media?parent=2054"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/jineoloji.eu\/en\/wp-json\/wp\/v2\/categories?post=2054"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/jineoloji.eu\/en\/wp-json\/wp\/v2\/tags?post=2054"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}