God of Wind in Ancient Persian Art etsy pinterest
By Dr. Joshua J. Marking
Professor of Philosophy
Marist College
Introduction
The mythology of any civilization reflects its core values, greatest fears, and highest hopes and and so it is with the mythology of ancient Persia. The great heroes like Karsasp, Thraetaona, and Rustum express especially Persian values but, as with all mythical figures, are recognizable to people of any culture as role models whose all-time qualities are worth emulating. This is also true for many creatures of aboriginal Western farsi mythology, the forces for skilful also as evil, in that they touch on upon universal concerns of the human condition through the specific details of their characters symbolizing various apprehensions and possibilities.
The stories which class the basis of Western farsi mythology come from early Farsi religious belief. 1 refers to these – and similar stories from any culture – equally "mythology" in the present day only because the theological epitome has changed and a universe of many gods, spirits, angels, and demons has been replaced either by the monotheistic or atheistic model. In their fourth dimension, yet, they would have served the same basic purpose equally the scripture of any religion does in modern times: to teach important spiritual and cultural values and assure people of gild and meaning in the face of an oft cluttered and frightening earth.
The stories were passed down orally over the centuries until they were written downwardly equally part of the religious tradition of Zoroastrianism in the Avesta (Zoroastrian scripture) during the Sassanian Period (224-651 CE) in the reigns of the kings Shapur II (309-379 CE) and Kosrau I (531-579 CE) so were fully addressed by the Persian poet Abolqasem Ferdowsi (50. 940-1020 CE) in his epic work Shahnameh ("The Book of Kings") written between 977-1010 CE. Past the time Ferdowsi was writing, monotheism in the form of Islam had replaced the ancient Persian organized religion, but his work still resonated with an audience and continues to exercise so.
Aboriginal Persian Organized religion
The central vision of ancient Western farsi religion was of a universal struggle between the forces of good and evil, social club and anarchy. This verbal theme is the foundation of virtually every ancient world religion to i caste or another, but for the Persians, it amounted to the meaning of being. There were ii forces at work in the universe which were antithetical to each other and whichever side one aligned i'due south self with would define one'due south earthly journey and destination in the afterlife.
On the side of good was a pantheon of gods and spirits presided over by the supreme deity Ahura Mazda, the creator of all things seen and unseen, and, opposing these, was Angra Mainyu (also given as Ahriman), the spirit of evil, anarchy, and confusion with his legion of demons and assorted supernatural (and natural) creatures and animals. Ahura Mazda had created homo beings with free will to cull which grade they would follow and, if one chose rightly, one would live well and find paradise in the afterlife, if poorly, one lived a life of confusion and strife and was dropped into the torment of hell after death.
The creatures which appear in Persian mythology almost all autumn into i of these 2 camps except for the Jinn (besides given equally Djinn and better known equally Genies) and the Peri (faeries) who defy easy definition as their roles seem more neutral and their actions dependent on circumstance rather than loyalty to a given crusade. Although there are many dissimilar mythological creatures in the Western farsi tales, twelve are representative of the thematic whole:
- Gavaevodata
- Simurgh
- Huma Bird
- Chamrosh and Kamak
- Al (likewise given as Hal)
- Manticore
- Peri
- Suroosh and Daena
- Jinn (Djinn)
- Azhi Dahaka (Azhdaha)
All of these entities influenced human being daily life to ane degree or another. Some, like the Peri or the Al, were considered a constant in ane's life while others – such as Simurgh or Azhi Dahaka – represented a universal image which informed one'southward present. Whether one or the other, the natural and supernatural forces the figures represent were recognized equally quite real and steps were taken to defend against the malevolent and give proper respect to those who wished just the all-time for humanity.
Among the latter were dogs who personified the protective aspects of divinity and figure in the representations of some of the well-nigh important benevolent creatures. Dogs warded off evil spirits, comforted and guided, and watched over one's most valuable possessions. They were considered so important that their office as guardians was preserved one time the early religion of the Persians was reimagined by the prophet Zoroaster (c. 1500-thou BCE) who kept them every bit the keepers of the Chinvat Span, the span across the abyss between the earth of the living and the dead. Similar all other animals, the dog owed its being to the life-giving energies of 1 of the first of Ahura Mazda'due south creations, the Primordial Bull.
Gavaevodata
Gavaevodata is the Primordial Bull (likewise known as the Uniquely Created Bull, Primordial Bovine, Primordial Ox) who was amidst the primeval creations of Ahura Mazda. The Supreme Deity first created sky – an orb – and then filled it with water and separated the water with earth, which was planted with various types of vegetation, and then made the Primordial Bull, which was brilliant white and glowed similar the moon. Gavaevodata was and so beautiful, it attracted the attending of Angra Mainyu who killed it and, later on, it was transported to the moon and purified; from its purified seed came all animals who would feed on, and fertilize, the world's vegetation. Once animals were created, Ahura Mazda then created human beings and then burn, but Gavaevodata was the get-go unique entity on earth and establishes the loftier value the Persians placed on animals.
Simurgh
Simurgh – known as the domestic dog-bird – was an enormous winged creature with the head of a dog, body of a peacock, and claws of a panthera leo, sometimes as well imagined with a human being face. Simurgh lived high in the Alburz Mountains, existing for a span of 1,700 years earlier it dove into a fire of its own creation and died, only to rise again (like the after Phoenix). Simurgh was thought to possess great wisdom and features prominently in the story of the hero Zal – whom she raised – and the birth of his son Rustum (too given every bit Rostom and Rustam), the greatest Persian hero. She taught Zal how to evangelize a difficult birth through the Caesarian section and also instructed him in medicinal herbs for healing. In early myths, she is known as Saena, the Not bad Falcon, who sits in the upper branches of the Tree of All Seeds and, past fluttering her wings, sends seeds flying to the ground and across the earth to find their fashion into the earth.
Huma Bird
The Huma Bird is a afterward version of Simurgh, who was said to fly eternally over the earth, never landing, and if its shadow should fall upon an individual, that person would exist blessed and happy all the days of their lives. The Huma was responsible for legitimizing kingship and its image was prominent at Persepolis, the magnificent ritual capital of the Achaemenid Persian Empire begun past Darius I (the Bully, r. 522-486 BCE). The Huma was considered the about sacred bird and injuring – or even attempting to hurt it – brought great misfortune. If someone saw or even thought they saw the bird flying overhead, however, it was a great blessing. In time, the Huma would come to symbolize the concept of elevation and enlightenment. Similar Simurgh and the later Phoenix, the Huma was thought to alive an immensely long life, die in its own flames, and give birth to itself afterwards.
Chamrosh and Kamak
Chamrosh and Kamak are also giant birds; Chamrosh a strength for skillful and Kamak for evil. Chamrosh has a canis familiaris'south trunk with the head and wings of an eagle. It lives beneath the Tree of All Seeds, gathers up those which fall when Saena-Simurgh flaps her wings, and scatters them into the air current and pelting clouds which deposit the seeds all over the earth. Chamrosh is also a protective entity who defends Persians confronting outside invaders, peculiarly raiders, swooping down upon them and carrying them off. Kamak plays precisely the opposite role, feeding on Persians and their livestock and bringing destruction. Kamak is and so enormous that its spread wings blocked the pelting, bringing drought to the state, and in the anarchy which followed it hands plucked upward homo and fauna prey to feed on. The Farsi hero Karsasp finally kills Kamak by showering it with arrows continuously.
Al
The Al is a nocturnal predator who preys on newborns and was amid the nearly feared of all the evil spirits. Information technology was usually depicted as an quondam woman with sharp teeth, long, stringy hair, and talons which could also damage or kill pregnant women and would strike when mother and kid were sleeping. The Al was function of a larger grouping of evil demons known equally the Umm Naush – nocturnal predators – who were themselves a subgroup of the larger assortment of demons known as khrafstra – harmful spirits or demons – who disrupted and destroyed lives. The Al, like the other khrafstra, were invisible unless they wanted to be seen so, for the about part, only their effects made people aware of their existence. The general khrafstra manifested themselves frequently in the natural earth, taking on the course of wasps, stinging ants, beasts of casualty, rodents, spiders, and similar creatures.
Manticore
The Manticore ("human being-eater") is a fearsome fauna with the head of a human, trunk of a lion, and tail of a scorpion (or, alternately, a tail ending in venomous quills which it shot at prey). It was considered invincible since its hide was and then thick that no weapon could penetrate it and it moved faster than any other living affair on earth. The manticore could kill anything except for elephants and especially enjoyed homo beings, devouring them whole and leaving no trace except, sometimes, stray spatters of blood. It lurked in the long, uncultivated grasses away from towns and cities and struck without warning except, sometimes, seems to have appear itself with a growl which sounded similar a loud trumpet. When someone in the community went missing, and there was no clue equally to what happened to them, it was judged to exist the piece of work of a manticore.
Peri
The Peris are tiny, lovely, winged creatures – neither good nor evil – who bask playing pranks on people just tin can besides be helpful. They were thought to be spirits imprisoned in the fairy-form to atone for a past sin or sins but were not considered immortal and were certainly not human being souls. A Peri might bring a message from the gods or, alternately, play tricks someone into assertive some untruth or an outright lie. They largely appear in folklore as pranksters who hide objects or misdirect, and their most pop antics would be the aboriginal Persian equivalent of hiding a person'southward motorcar keys. They were subsequently elevated to benevolent spirits by the Muslim Arabs and served the same purpose every bit angels in bringing messages from the divine.
Suroosh and Daena
Suroosh is the angel who stands on the Chinvat Bridge and Daena is the Holy Maiden who works abreast him. Suroosh symbolized protection and Daena one's own conscience. Both assistance the newly dead in their crossing from life to death. After the soul has left the body, it was thought to linger on earth for three days while the gods came to a decision regarding one's life and final fate. The soul then approached the Chinvat Bridge which was guarded by two dogs who would welcome the justified soul and brushoff those who were evil. Daena would appear and, for the justified soul, would be a beautiful young woman while, to the condemned, she would appear as an ugly hag. Suroosh would baby-sit the soul against demonic assail as it crossed the bridge to encounter the angel Rashnu, guess of the dead, who would decide whether the soul went to the paradise of the House of Song or the hell of the House of Lies.
Jinn
Jinn were supernatural entities who, like the Peri, were neither immortal nor human souls. They were thought to inhabit lonely places outside of towns – such as caves or hills – and had power to influence human thought and action. Like the Peri, they were neutral in the struggle betwixt expert and evil and seem to have based their deportment on the circumstance of the moment. Jinn might grant a person their greatest wishes only twist the end outcome tragically or, at least, negatively only could but equally easily honor the private'south desires in making their dreams come up truthful. Overall, they were regarded with suspicion, and amulets were carried for protection from their influence. They are best known from the Western farsi work One G Nights and a Night (also known as The Arabian Nights) where Jinn play a pivotal function. They were also, like the Peri, adopted by the Muslim Arabs as neutral, though potentially unsafe, supernatural forces.
Azhi Dahaka
Azhi Dahaka was the great three-headed dragon created out of the lies of Angra Mainyu to thwart whatsoever positive impulse in the world and create chaos. Dragon-serpents (azhi) oftentimes appear in Persian mythology as the embodiment of evil and disorder, and Azhi Dahaka was the most fearsome of them all. It is described as having a thousand senses and so is aware of any possible threat and can defend against it while, at the same time, knowing where its prey is at any time. It was considered invincible and was just finally defeated by the great Persian hero Thraetaona who captured and imprisoned him, keeping him in chains until the end of the globe at which time he will exist killed by the resurrected Karsasp, slayer of Kamak.
Conclusion
These figures, and many others like them, embodied the daily fears of the people such as loss of a child (the Al) or unexplained death or disappearance (the manticore) or why events in life could go so wrong when everything seemed to have been proceeding so smoothly. Alternately, entities similar Suroosh and Daena or creatures similar Simurgh gave people confidence that they were cared for, that there was someone looking out for them and protecting their interests.
I notable instance of this is the fauna not yet mentioned here known as the Karakadann/Koresk – better known as the unicorn – a shy and elusive animal who kept to itself in remote places. Its horn was idea to be a powerful antidote to poison and seeing one was thought to bring proficient luck. Even if one never really saw a Koresk, i could withal have promise i would someday and all i's problems would be solved in a sudden streak of supernatural good fortune.
The great heroes like Thraetaona or Karsasp or Rustum who defeated the forces of chaos served the same purpose, continuing for the principles of goodness, justice, and order in an uncertain world and giving people promise that these ideals would triumph over selfishness, cruelty, and anarchy. Ane of the central values of aboriginal Persian culture was storytelling, and through their rich mythology, they created some of the well-nigh memorable characters and tales in world history which have fascinated audiences always since.
Bibliography
- Brewer, D. J. et. al. Dogs in Artifact. (Liverpool University Press, 2002).
- Burton, R. F. Volume Of The Thousand Nights And I Night. (St Martins Press, 1972).
- Cavendish, R. Legends of the Earth. (Barnes & Noble Books, 2013).
- Cotterell, A. & Tempest, R. The Ultimate Encyclopedia of Mythology. (Hermes Firm, 2012).
- Curtis, V. S. Persian Myths. (University of Texas Press, 1993).
- Darmesteter, J. The Zend-Avesta. (Franklin Classics, 2018).
- Farrokh, K. Shadows in the Desert: Aboriginal Persia at State of war. (Osprey Publishing, 2007).
- Ferdowsi, A. Shahnameh: The Persian Book of Kings. (Penguin Classics, 2016).
- Katouzian, H. The Persians: Ancient, Mediaeval, and Modern Islamic republic of iran. (Yale University Press, 2010).
- Olmstead, A. T. History of the Western farsi Empire. (University of Chicago Press, 2009).
Originally published by the Ancient History Encyclopedia, 12.x.2019, under a Creative Commons: Attribution-NonCommercial-ShareAlike three.0 Unported license.
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