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Life Science Journal 2013;10(4s) http://www.lifesciencesite.com Farr in Fereydoun’s Kingdom Ali (Safarali) Rabbani student of PHD in Literature and the Dean of Bandartorkaman Payamenur University Bandartorkaman Payamenur University, opposite Imam Reza Gym, Pasdaran Boulevard, Bandartorkaman City, Golestan Province, Iran Mobile: 09111756184, Office: 01734234609 Abstract: Farr or Farrah is a concept in Iranian myths. Farr is an endowment or a devine magnifiecence which one can achieve by reaching perfection. The member of each social class can have his/ her own Farr. In Iranian myth, these collocations have been used more than others: devine Farrah, kingly Farrah, Iranian Farrah, Kiani Farrah, moubadi Farrah , and athletic Farrah. King’s legitimacy and acceptability were dependent on their magnificence. A legitimate king was a king who had kingly Farrah or devine Farrah. Farr which can be missed through pride and hypocrisy, etc only belongs to pure individuals or Iranians. There are some examples in Iranian myths that the king has missed his legitimacy and magnificence for pride and big mistakes. [Ali (Safarali) Rabbani . Farr in Fereydoun’s Kingdom. Life Sci J 2013;10(4s):409-413]. (ISSN: 1097- 8135). http://www.lifesciencesite.com. 62 Key words: Farr, Fereydoun’s Farr, legitimacy, Avesta, Shah/ King Introduction glory which made all creatures kneel down on Farr in Ferdowsi's Shahnameh, with all its him, was stricken with such gloomy fate; being different appearances, has only one hidden in a sea in China for a hundred years, he unchangeable epithet and that is "something finally was arrested by Dhahhak and was killed. from god" and this thing sometimes appears to Farr-possessing characters with signs such as a Aims of the Research corona of light, the ability of miracle, dominance Farr is Shahnameh means power, wisdom, glory over nature, relation with fate and material etc, while Farrah is one of the necessities of identities like animals and holy tools. This myth, kingship and "is a divine light" that causes the after society is shaped, is related to the concept prominence of the one whose heart is kindled of social rank and two types of Farr-possessing with it. It is because of this light that one can and hematic legitimacy. It can be said in a become king and will be worthy of throne and phrase that Farr is a divine light which causes be considered as just and righteous and will the prominence of the one whose heart is kindled remain successful and prosperous for all the with that. It is because of Farr's radiance that the time. person who possesses it achieves a power higher Accordingly, the introduction of Fereydoun, than what is expected. Additionally, refining who has developed justice and righteousness in from bad deeds and turning into good deeds, Iran on the basis of his devine Farrah and ruled Farr makes way to them. On the contrary, the over Iran and make commands, is of the aims of Farr of the kings who involve in bad deeds and this research. thus do not pay attention to gods' power, will be Method of Research reduced and if they repeat the sin and The method of this researcg is on the basis of disobedience, they will lose their Farr library methods and documentary which completely. As an example, Jamšēd, with all his involves in the knowledge of Fereydoun. 409 Life Science Journal 2013;10(4s) http://www.lifesciencesite.com Farrah which is given to Fereydoun and the last Fereydoun's Farr is heroic Farrah which is received by Garšāsb.1 The divine Farrah is one of the most ancient Farr sometimes gets a symbolic body. In Avesta, Iranian mythic and cultural belief and of a mysterious bird called Vārqan is the symbol of Zoroastrian worldview. Farrah is in Avestic Farr. When Ardēšīr becomes King after Ardavān "xvarnah-", in Old Persian "farnah-", in the Fifth; Farr, in the shape of a robust and Pahlavi "xwarrah" or "xorrah" and in New nimble ram, jumps and joints to him.2 In this Persian "Farrah" or "Farr". In Avesta two kind of time, Ardavān becomes hopeless at once. Let's Farr is mentioned: "kavaemen.xvarnah-" follow the story from the very eloquent narration which is royal Farrah and "airyaman.xvarnah-" of Ferdowsi, the master of speech: which is Iranians' Farrah. "Behind him, rushing like the wind, The mystery of Farr, being so famous, is not yet Ardavān came galloping, his soul black solved. It can be said that Farr in Ancient Iranian with rancor. When half the day had belief is considered as a light or divine mental passed and the world illuminator had power which can lead its possessor to bliss. traversed half the sky, he beheld a city And it is a supportive power that Ahura Mazdā full of splendor. There men crowded has granted to the land of Iran or to the kings. about him. He said to the priests there, These people possessed Farr according to the 'When was it that those two riders will of Ahura Mazdā until they followed justice, passed this way?' righteousness, democracy and faithfulness and One who directed him made answer, they lost their Farr as soon as they decayed. 'When then sun turned pale and azure Ahura Mazdā equips worthy people with this night drew its pall around, two persons spiritual and wonderful power to make them a covered with dust, their mouths dry with source of service and good deed in the world and lack of water, passed through this city. to help them win the daēvic and devil powers. In At the tail of one of the riders there Avesta, Yt 8th (paragraphs 331, 332, 337) is said came galloping a ram, the like of which that royal Farr was first granted to Hushang and I have never seen, even in paintings on then to Jamšēd. Jamšēd, the possessor of good the palace walls. It had wings like the herds, ruled over the seven countries for a long Simorgh's, a peacock's tail, and a head, time until he finally became liar. eards and hoofs like those of fiery As soon as he became liar, Farr flied from him Rakhsh. In color it was purple, its pace in the shape of a bird and Mihr, the possessor of that of the hurricane. No man good pastures, gained that. The second time, remembers a ram of that kind.' Farr like a bird flied from him and joined His chief counselor said to Ardavān, Fereydoun. Thus he was the most powerful 'It was perhaps best to return from here among others except from Zoroaster. Possessing to your own place, there to muster an that Farr and with its power and courage, army and make preparation for war. Fereydoun could kill the horned dragon who This contest has taken on a different swallowed the horses and men. On the back of aspect; since fortune is firmly settled in this poisonous yellow dragon, Grašāsb cooked his favor, we should achieve nothing by food on noon and killed Gandarw the golden pursuing him. Write a letter to your son heel who had come to destroy the world killed telling him this story from beginning to the sons of Nivika and Daštiyani and the nine end. It may be that he will find some sons of Pašna. trace of Ardashir. He must not profit Since Jamšēd had been a righteous and faithful from that wild sheep.' king and then turned away from justice thus he Ardavān on hearing these words lost his Farr and therefore he lost his luck and perceived that his fortunes were on the good fate. In Avesta, it is said to be three Farrahs with three appearances; one is divine Farrah which is given to Mihr, the second one is royal 1 - Pažūhēšī dar Asātīr-ē Iran, p. 117. 2 Kārnāmag-ī Artaxšēr-ī Pābagān 410 Life Science Journal 2013;10(4s) http://www.lifesciencesite.com decline. He alighted in the city there and (inhabitants) and of the truthful paid homage to his Benefactor."3 Zarathushtra. Then that Glory darted forward, that glory fled away, that glory The consequences of separation of Farr is that escaped. Thereby that outlet of with its detachment the power, ability, energy, Vourukasha Sea was to coming into success and the pure religious force gets away being, the lake (called) Haosravah by from one. For example since Garšāsb puts out name. fire with lashing and thus has disrespected fire, 57. Thereupon Frangrasayan, the Tura he cannot enter heaven and he sleeps a death- of high miraculous power, O Spitama like sleeping and remains away from Farr. Zarathushtra, rushed out if the According to old beliefs, only righteous and Vourukasha Sea uttering the evil curse: pious people could have Farr and be Farr- "ie ia yana ahmāi. I soud not seize possessor. Finally the Farr which was detached that Glory which is that of the Aryan from Jamšēd was attached to Fereydoun (royal lands, of their born and unborn (in Farr) and he could kill the brutish and malignant habitants), and of truthful Zarathushtra." Dhahhak and cancel his spell, save his two dear 58. "I will mix up both kind of things, sisters Arnavāz and Shahrnāz from his prison all that is solid and all that is liquid. and imprison the malefic Dhahhak in the Alborz (inbued) with greatness, goodness and Mount, with the help of his Farr. beauty. Ahura Mazdā is in action, Arnavāz spoke next, “Are you King engaging (his) creatures against (me)". Feraydoun, come to crush magic and Thereupon, O Spitama Zarathushtra, sorcery, to end tyranny and erase Frangrasayan, the Tura of high Zahhak? We are Jamshid’s sisters.
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    THE PROPHET’S UTTERANCES [LINKS IN THE YOUNG AVESTA AND THE VEDIC TEXTS] (1) SƏRAOŠA [This paper is an expanded version of serialized articles ‘The Importance of Listening’ published during 1987 in ‘Manashni’, the voice of the Australian Zoroastrian Association of NSW, Sydney, Australia] Pronunciation symbols I have adopted the following transcription (after Kanga19& Taraporewala29A) as permitted by my software, while avoiding the encoding of the ITRANS convention hoping to make the reading for non-academic purposes generally easier: - a as in fun; ā as in far; ã (nasal sound ãn) as in ‘āvãn’; ə as in fed, ē as in fade; i as in fill; ī as in feel; o as in for; ō as in fore; u as in full; ū as in fool. The nasal sounds are ãn as in āvãn; ən as in the French ‘trés biən’, ĩn as in Ahĩnsā (also pronounced ‘ĩm’ as in Sanskrit Ahĩmsā and as also in Avestan and Gathic languages) and ũn as in Humayũn. The pronunciation of some consonants (as permitted by my software) are ‘ś’ for ‘sh’, ‘š’ for ‘ss’, ‘ŗ’ for ‘ri’, ñ for ‘ni’, ‘ž’ for ‘zh’. The pronunciation of the vowel sounds ‘ə’ as in fed and ‘ən’ as in the French ‘trés biən’ is unique to the Gathic/ Avestan languages. These vowel sounds ‘ə’ and ‘ən’ are not found in the alphabets of Sanskrit and (Shuddha) Gujarāti (and possibly also in other Indic group of Prakrit languages) where all ‘e’ vowel sounds are pronounced as ē as in fade. Also, it is interesting that Vedic texts appear to be conspicuous by the absence of a double negative although double negatives do occur later in ‘Classical’ Sanskrit.
  • Bahrām Čūbīn in Early Arabic and Persian Historiography – Why So Many Stories?

    Bahrām Čūbīn in Early Arabic and Persian Historiography – Why So Many Stories?

    Faculty of Arts University of Helsinki Bahrām Čūbīn in Early Arabic and Persian Historiography – Why so many stories? Joonas Maristo Doctoral dissertation, to be presented for public discussion with the permission of the Faculty of Arts of the University of Helsinki in, Auditorium P673, Porthania, on the 20th of May, 2020 at 12 o’clock. Bahrām Čūbīn in Early Arabic and Persian Historiography – Why so many stories? Joonas Maristo University of Helsinki Faculty of Arts Doctoral Programme in History and Cultural Heritage Supervisors: Professor Jaakko Hämeen-Anttila (University of Edinburgh) Docent Dr. Ilkka Lindstedt (University of Helsinki) Pre-examiners: Professor Sarah Bowen Savant (Aga Khan University) Professor A.C.S. Peacock (University of St Andrews) Opponent: Professor Sarah Bowen Savant (Aga Khan University) Custos Professor Hannu Juusola (University of Helsinki) The Faculty of Arts uses the Urkund system (plagiarism recognition) to examine all doctoral dissertations. ISBN 978-951-51-6052-2 (nid.) ISBN 978-951-51-6053-9 (PDF) Printed in Finland by Unigrafia Helsinki 2020 Abstract This doctoral dissertation discusses the transmission and evolution of Bahrām Čūbīn stories in early Arabic and Persian historiography in fourteen source texts. Bahrām Čūbīn (d. 591) was a historical figure and general in the Sasanian army during the reigns of Hurmuzd IV (r. 579–590) and Khusraw II (r. 591–628). The original stories were written in Middle Persian probably at the end of the 6th century or at the beginning of the 7th century and then translated into Arabic in the 8th century. Both the Pahlavi versions and early Arabic translations are irretrievably lost.