فارسی
Lion and sun symbol on the coin of Ghiyath al-Din Kaykhusro, the 12th Seljuk Sultan of Rome
From Safavid banners to Jewish marriage contracts, the lion and sun motif tells a story of ancient traditions, surpassing cultural boundaries and mirroring Jewish resilience through the ages. This article studies the mythological origins, religious significance, and socio-political role of the lion and sun motif.
History and Origins
Research into mythical symbols like the lion and the sun uncovers an ancient legacy that spans thousands of years, deeply woven into the traditions of many religions and ethnic groups. This discussion, though broad in scope, will focus on key cultural, historical, and religious aspects—particularly those connected to Judaism and the Jewish communities historically residing in Iran.
Origin
Archaeological and historical evidence indicates that the lion and sun symbol first appeared in Iran around 1031 AD during the Ghaznavid dynasty. Mas’ud I of Ghazni, a passionate lion hunter, replaced the crescent moon on the Ghaznavid flag with the depiction of a lion. The earliest coins featuring the lion and sun motif, dating back to the 13th century AD, were later discovered in the Seljuk Sultanate of Anatolia, ruled by the Turkic Seljuks. This suggests that Central Asian Turks first combined the lion and sun as a flag emblem, inspired by their religious reverence for the sun.
The lion and sun symbol on the national and religious flag of the Safavid dynasty
First appearance in Iran
When Turkic rulers gained dominance in Iran, the lion and sun pairing became a significant feature on Iranian flags. Under the Safavid dynasty, the emblem took on greater religious significance, aligning with Shia Islam, rather than serving as a purely national symbol. The design, composition, and even the colors of flags during this time were shaped by climatic conditions, historical and cultural symbols, as well as the political and religious priorities of each ruling state.
History in Iran
The emblem or flag of any nation or group reflects its beliefs, traditions, and ancestral customs, serving as a powerful symbol of identity. In Iran, the lion and sun emblem was officially recognized as a Shia symbol during the Safavid Empire (1505 AD) after Shah Ismail I, the founder and first shah of Safavid Iran, declared Shia Islam the state religion. It later became the official flag of Iran. Under Shah Abbas Safavid, this symbol appeared on copper coins of the era, commonly referred to as “Fals”.
The emblem drew influence from the cultural practices of various groups, including Zoroastrians, Jews, Turks, and Mongols. After the Safavid dynasty’s fall in 1736 AD, the lion and sun motif continued to feature on the flags of the Afsharid, Zand, Qajar, and Pahlavi dynasties. During Fath-Ali Shah Qajar’s reign, a sword—representing Dhu al-Fiqar—was added to the design. However, following the 1979 Islamic Revolution and the establishment of the Islamic Republic, the lion and sun symbol was replaced by a new emblem on Iran’s tricolor flag.
The Kavian Flag, the mythical flag of the Iranian Empire
The Kaviani Banner
Historical texts reveal that the Kaviani Banner, the flag of Iran during the Sasanian period, was crafted from the skin of a lion or leopard and bore no animal motifs. In contrast, the Parthian flag featured only a depiction of the sun. Over time, symbols like the lion, the sun, or both independently became emblems of authority, appearing on flags, silver coins of kings, and artistic works.
The Kaviani Banner reportedly originated from leather—likely lion or leopard skin—adorned with a central star and four strips in red, yellow, dark blue, and purple. Its creation is tied to Kaveh’s rebellion against Zahhak. According to Ferdowsi’s Shahnameh, Kaveh, a blacksmith, led a popular uprising alongside Fereydun of the Pishdadian dynasty against Zahhak’s tyranny, raising his leather apron as the Kaviani Banner.
Ancient Mythology
Studies of ancient civilizations reveal the lion and sun as symbols deeply rooted in history and culture, evolving into a powerful mythological emblem over centuries. The lion represented power and kingship, while the sun symbolized radiance, universality, and beauty. In some ancient myths and classical literature, the lion and the sun—whether portrayed individually or together—consistently evoked grandeur and magnificence.
Babylon
For the Babylonians, the Leo constellation was tied to royal destiny, with the lion revered as the king of animals during the summer solstice—a celestial event symbolizing the sun’s dominance. This connection extended to their deities, such as Shamash, the Babylonian sun god, often depicted in lion form.
Ancient Iran
According to some researchers, the sun was considered the emblem of Mithra, the divinity of covenant and light, in ancient Iran, highlighting its deep cultural significance. Both the lion and the sun held individual prominence as symbols from early times. Their influence endures in surviving architecture and artifacts from the Achaemenid, Parthian, and Sasanian periods, where their representations remain visible and celebrated.
The Lion of Judah, Symbol of Jerusalem’s Municipality
In Judaism
Jacob’s will
The history of the lion and sun symbol in Judaism can be traced to the Torah, specifically the books of Genesis (Bereshit) and Exodus (Shemot). The use of banners or flags among the twelve tribes (Shevatim) of Israel dates back over 3,300 years. In Parashat Vayechi (Genesis 49), Jacob, in his final days, gave prophetic blessings to his sons, assigning unique symbols to each tribe. Regarding Judah, Jacob declared:
“9 A cub [and] a grown lion is Judah. From the prey, my son, you withdrew. He crouched, rested like a lion, and like a lion, who will rouse him? 10 The scepter shall not depart from Judah, nor the student of the law from between his feet, until Shiloh comes, and to him will be a gathering of peoples.”
After Jacob’s death in Egypt, the twelve tribes adopted individual emblems, marking their independence as distinct entities. The tribe of Judah (Yehuda), Jacob and Leah’s fourth son, chose the lion as its symbol. Other tribes selected emblems based on Jacob’s blessings: Benjamin’s was the wolf, Dan’s the serpent, and others followed similar patterns.
Before their exodus from Egypt, some of the tribes reportedly used the sun and moon as symbols of their family identity. However, after their enslavement ended, the tribes set aside these distinctions in favor of a unified identity. Later, seeking to revive their tribal heritage, the twelve tribes adopted the symbols bestowed upon them by their father, Prophet Jacob, as their official flags.
Notable prophets and leaders in Jewish history, including Zechariah, Isaiah, Amos, Habakkuk, Joel, Micah, and Obadiah, believed to have descended from the tribe of Judah. Over time, Jacob’s prophetic blessings were realized, particularly with the rise of King David and his son Solomon from the tribe of Judah, around 770 years before the birth of Christ. Ultimately, Jesus of Nazareth, known as the “Lion of the Tribe of Judah”, marked the advent of Christianity.
Mythological symbols of the twelve tribes of the Israelites
In Kabbalah
In Kabbalah, the sun, associated with Abraham (father of the tribes), represents kindness and hospitality, corresponding to the sefirah of Chesed (loving-kindness). It is related to the creation, and its energy nurtures love and benevolence, with the sun as its governing planet and Sunday as its sacred day.
The moon, linked to Isaac (Yitzchak), symbolizes inner strength and discipline, aligning with the sefirah of Gevurah (strength). Its influence comes from the moon, and its designated sacred day is Monday. Gevurah refers to the world of creation, representing the second of the emotive attributes in Creation.
Fire holds a profound place in Jewish tradition. Moses first encountered God as a flame in the burning bush on Mount Sinai. Today, Jewish families continue the custom of lighting two candles before the Sabbath, symbolizing the Divine presence within their homes.
Exile and Identity
Origins of “Jew”
After Nebuchadnezzar’s conquest of the Kingdom of Judah and the fall of Jerusalem, Babylon (modern-day Iraq) emerged as a central hub of Jewish life for centuries. The Jewish exile to Babylon, beginning with the deportation of Judah’s tribe under Jeconiah in 597 BC and continuing after the destruction of the First Temple in 586 BC, marked a transformative period.
To preserve their distinct ethnic identity, the exiles adopted the name Judah, which later evolved into the terms “Jew” and “Judaism”. These designations maintained a direct connection to their heritage through the city and tribe of Judah.
The lion, representing the tribe of Judah, and the sun, associated with the patriarch Abraham, served as symbols of Jewish tribal and ancestral identity, particularly in interactions with non-Jewish communities. These motifs often appeared in ancient Jewish ketubot (marriage contracts), especially those from the Jewish community of Isfahan. Illustrations of two lions—sometimes flanking a sun—were prominent, symbolizing the identity and heritage of Isfahan’s Jewish population. In later ketubot, particularly printed ones, the Star of David (Magen David) frequently replaced the sun between the lions.
Another significant Jewish emblem is the Urim ve Thummim, a breastplate representing light and perfection. In Jewish tradition, this emblem embodies clarity, justice, and unity among the tribes of Israel. It endures as a historical and spiritual symbol of Jewish heritage and solidarity.
Beriah
Yezirah
The Lion and Sun Motif on a Ketubot (marriage contract) belonging to an Isfahani Jewish couple
نقش شیر و خورشید در کتوبا:
In Ketubot
Ketubot lion and sun motifs have a history of less than two centuries, but, as explained earlier, the roots of the lion and sun motif can be traced back to the Safavid period, beginning in 1505 AD. During this era, the motif became emblematic of Safavid flags. Among Iranian Jews, especially those in Isfahan, the design gained prominence on ketubot, symbolizing both their heritage and the cultural influences of their time.
Although the first ketubah featuring this motif has not been precisely dated, examples often depict two semi-upright lions facing each other or a sun with a human face positioned behind each lion. Typically adorning the top corners of ketubot, the motif was surrounded by intricate and colorful depictions of flowers, birds, peacocks, and cypress trees. This artistic style reflected a blend of decorative traditions and astrological beliefs. The lion and sun represented the Sun in Leo, a zodiac sign symbolizing strength and brilliance, while its counterpart, the Scorpio Moon, signified misfortune.
Socio-Political Adoption
Safavid era
The inclusion of the lion and sun motif in Jewish marriage contracts is believed to have been, in part, a response to the difficult circumstances faced by the Jewish community in Isfahan during the Safavid era. Historical records indicate that anti-Jewish sentiment, which began to escalate after the Arab invasion of Iran, reached its peak under the Safavid dynasty. During this time, Shia Islam regarded Jews as ritually impure, necessitating ritual purification for Muslims after any interaction with them. This belief led to numerous restrictions and acts of discrimination against the Jewish population.
To mitigate the risks of harassment or mistreatment, many Jews adopted symbolic gestures to align themselves with Shia Islamic values and present themselves as loyal subjects of the Safavid state. The lion and sun motif, prominently featured on ketubot, served as one such measure, subtly signaling allegiance to the ruling regime.
Over time, relations between Jews and Shia Muslims deteriorated further, with social and commercial interactions becoming increasingly rare or nonexistent. Jews were required to lower the floors of their homes and shops below street level, prohibited from riding horses, and compelled to wear distinctive clothing. Their occupations were restricted to menial and “unclean” trades, and they were forbidden from using public baths or venturing outdoors in rain or snow, lest their impurity affect Muslims. These conditions culminated in either leaving Isfahan and leaving their property free to be confiscated, or forced conversion to Islam due to their lives being under threat. Those who remained often faced significant danger if they did not convert. The poet Baba’i ben Lotf detailed numerous forced conversions in his work Anoussim, chronicling the period between 1617 and 1662 AD.
European influence
The rise of the Safavid Empire coincided with the growing presence of European powers in Iran, a dynamic that significantly impacted the Jewish community. Many Jewish merchants, known for their wealth and influence, were perceived as barriers to European access to the Safavid economy. Isfahan, the Safavid capital and a critical trade hub, housed a substantial and influential Jewish population and was historically referred to as “Yahudiyeh” (i.e. The Jewish Area) because of its prominent Jewish community.
During this period, the Jewish community was regarded as a significant obstacle to expanding European influence and trade within the Safavid Empire. Consequently, the Safavid government exhibited hostility toward Jews from the outset, a stance that intensified after the reign of Shah Abbas I. To diminish the commercial and social influence of the Jewish community, the Safavids enacted new laws, often modeled after the anti-Semitic policies of Renaissance Europe, even when such measures conflicted with Islamic principles.
These efforts included fostering tensions, enforcing discriminatory practices, and applying continuous pressure, systematically eroding the social and economic rights of Jews. Over the course of two centuries, this strategy substantially weakened the Jewish community’s role in commerce and broader society. The involvement of European powers in promoting and exploiting this anti-Semitism was a critical factor, further exacerbating the challenges faced by the Jewish population under the Safavid regime.
This refers to the astronomical event where the Moon passes across the constellation of Scorpio, a phenomenon traditionally linked to notions of bad luck and misfortune.
An illustration of a ketubah (Jewish marriage contract) beautifully adorned with two male lions, the Star of David (Magen David), and the royal crown symbolizing the Kingdom of David.
Printed in Jerusalem, 1918