| When we speak of a tribe traditionally we refer to a group living in a known geographical region far back in history with significant practice of communication, rule, and domestication. Prior to the Aryan migration into the Iranian plateau, in Iran there existed ethnic groups close to the Mesopotamians as far as tribal communities however they varied as far as culture and practice. To name a few of these groups: the Khuzis lived in Southwestern Iran and were not of Aryan lineage, whereas the Hurrians, the Mitannians (Naharin), the Lullubis, the Gutis, the Mannaeans, and the Kassites were of Aryan lineage. Around 2,000 to 1,000 BCE, the Iranian civilization was formed by these various Aryan tribes, and their homeland was referred to as “Iran”. This civilization first occurred in eastern and northeastern Iran and gradually migrated into the Iranian plateau, meeting ethnic groups of Aryan race. Prior to this migration, this civilization resided in the ancient cities of Bactria or Balkh, Maracanda or Samarqand, Chorasmia or Kharazm, Hyrcania or Gorgan, and Arya or Herat (today the countries of Tajikistan, Uzbekistan, Turkmenistan, and Afghanistan), and they inhabited in villages as farmers and domesticators.
What makes the Aryan tribes so unique compared to other tribes of the ancient world is that the Aryans were never idol-worshippers however their gods were symbols of Mother Nature. The important Aryan gods were the Sun, Moon, Stars, Lightening and Wind; all of which were worshipped amongst two groups: the Daevas and the Asuras. Varuna (Uranus), Mithra (Sun rays), Anahita (Nâhid, Venous), Varahran (Bahrâm, Mars), Khashtyra (Tir), Indra (Lightening), Vayu (Wind), Atur (Âzar, Light and Heat), Agni (burning fire) are amongst the famous Aryan gods. Because each and every one of these “Eternal” gods in one way or another played an effect on people’s lives, they were thus worshipped.
Mithra is by far the most important of all ancient Iranian gods. Mithra, or today known as Mehr, is a single deity whose name stood for the same meaning it holds today: Friendship, Love, and Mercy. The essence of being a single deity gives birth to the term still used to this date, “Mehraban,” which means one who protects love. Mithra is a warm, lovely god who is the creator of all good, joy, and happiness. It gives vibrant life to all those creatures and living organisms it shines upon. It is believed that Mithra is the cause of all four seasons (Spring, Summer, Autumn, and Winter). It nutures trees, plants, fruits and vegetables with its rays. Mithra shines on Earth and makes the land full of life. Her rays reach everywhere and she changes Mother Nature with her orbit. She held no vengeance and was completely merciful. According to the Mithraism, it is said those who are true worshippers of Mithra must act like Mithra. If not done so, then they are worshippers of lies and evil deeds. Therefore, instead of bringing love they bring hatred. Instead of devotion and solidarity they are traitors. They believe they are righteous but their hearts are far from good. Mithraism is so unique because it plays such a great emphasis on human behavior.
Anahita, the goddess of fertility and birth, brings rain, fills the rivers, grows plants and herbs, and impregnates women and female animals. For this reason, Anahita is important and holy.
Khashtrya, the god of war and mighty strength, trains the skills of war and educates the people to create weaponry from God’s creations to protect themselves from enemies and exploiters. He guides the ruler to lead his society to a prosperous future.
Azar, the god of heat and warmth, heats homes in cold winter season. He protects homes from the invasion of Ahriman-created animals, since these animals and the forces of Ahriman fear the strength of fire. Furthermore, since fire is a great ally of humans, it cooks meat so that humans may eat and satisfy their hunger.
Due to the change in geographical climate and decrease in rainfall and herbs, from the 2nd millennium BCE onwards the Aryans were confronted with great dilemmas. To make matters worst, the population had surpassed its limits of fertile land and food supply. Consequently, for the security of land and food supply, bloody clashes and battles broke out between the Aryan communities. As each community had its own hierarchy of importance for the Gods worshipped, these battles eventually evolved in battles for the superiority of worshipped Gods. Each community observed their Gods as the almighty and other Gods as impostors to be condemned during the worship ceremonies. These battles eventually led to the separation of the Daeva and Asura clans. Each clan called for assistance from their Gods to fight against the other clan and destroy or expel them. In parts of the Rig Veda, during the migration era Asuras were deemed as enemies of God and it is called upon Indra, the god of lightening and hatred, to destroy the Asura army and all its worshippers. The dreadful confrontation between the Asuras and Daevas remained in Indian traditions. In the Mahabarat it is written that the Daevas and Asuras were two brothers living together, however differences came about and war was declared against one another. Therefore, the Iranian belief that Daevas, or Deevs, are demons and the enemies of God came about during this time period.
During the 2nd millennium BCE, the Daeva clan migrated southward to the lands of Tokharistan (East Afghanistan), and from there onward northwest and west to the Indian frontier. After invading these lands and annihilating the indigenous Punjabis and Sands, the Daevas settled in North and West India and formed the Indian civilization.
Another faction of the Daevas migrated along the coasts of the Caspian Sea and settled in Asia Minor in which formed the civilizations of the Khita (Hittite), Mitani, Urartu (Ararat), and Phoenician. From these a group migrated towards the Balkans and formed the Greek civilization.
The other Aryan clan, which worshipped the Asura Gods, resided in the lands of Parthia, Sogdiana, and Chorasmia until history yet again brought forth another drought. Therefore, a faction of the Asuras migrated into the Iranian plateau and settled in the lands of Hyrcania, Rhagae, and Esfahan. These were the only clan in which wherever they settled they preserved the name of the Aryan race. Their race was known as Airya (correct deeds and with hope), which later was transformed to Aryah and Arya. The land in which they lived in was known as Airya-Vaeja, the land of the Aryans, in which had been later altered to Iran-Zamin.
During the 2nd millennium BCE, Iranians along canals and rivers lived in villages and were pre-occupied with agriculture and domestication. Each province of villages or union of villages was referred to as dah'yunăm. In each village existed sub-villages called vîs (dehkadeh), which consisted of residents accounting for different sects of a tribe called tohmayah (tabar). The leader of a vîs was called the vîs paiti. Each member of the village was called vîs puhar. The leader of the dah'yunăm, or province, which constituted of several villages of the same tribe, was known as dah'yunăm paiti.
With the emergence of village confederacies, or better known as tribal kingdoms, politics and security took shape. The dah'yunăm paiti, the leader of tribal kingdom, was not only a political leader however also a religious leader for the clan because religion played a vital role in spiritual protection against the evil forces of nature. For this reason, the dah'yunăm paiti was a wise and experienced leader who was worthy of battling the forces of nature.
After time, dah'yunăm paitis were remembered as mythological or supernatural heroes. As their kingdoms or councils grew larger, the dah'yunăm paiti held the title of Kavi. As the complexity of society grew, high-ranking positions for society and religion such as Grehma, Usig, and Karapan came into existence. Though we only have the Gathas as our source, we may conclude that the Grehma was a group of princely blood. The Usig were the ritual performing preiests who prepared and executed the sacrifice ritual. According to the Rig Veda, the Karapan was the judge in cases of differences between farmers or professionals. By definition, karapan stands for mumbler. Therefore, it may be accepted that the Karapan was a priest whose function was to utter sacred words similar to how a judge addresses a sentence. As time passed, the importance of the Kavi, Grehma, Usig, and Karapan grew significantly.
Similar to ruthless rulers of the ancient world, the Kavis were power-thirsty political leaders advocating bloody wars against their neighbors in order to expand their empire. The repression eventually led to a greater migration of innocent, tormented Aryans into the Iranian plateau. These events took place near the end of the 2nd millennium BCE, a period in which entered the history books as Iranian Mythology.
Iranian Mythology
Just as today we question our creation and existence, people of ancient times sought answers to these wondrous questions. Who created this expansive land, this sun and moon, these stars, these trees and jungles and mountains, these rivers and lakes? When were human beings first created and who or where was the first human being created? How did the male and female gender come about? Mythology was born as a result to these questions. Each civilization had their own respected mythology and observed the first human being to be of their own race, their Gods to be the only Gods in existence, and their religion to be the world’s only religion.
The wide known mythology that has remained still to this date is the Hebrew mythology from the Sumerian race in which came into existence around 6th century BCE. This myth claims Adam is the first human being and is of the Hebrew tribe. The myth follows, Adam was created around 3,500 years before Christ in a land where Sumerians resided 6th century BCE. Adam was created with the same specs and attributes as the see humans today and spoke with perfect vocabulary. In other words without evolution, the first human being was perfect and complete with wisdom and knowledge. The myth continues that all humans are children of Adam and the people of the Hebrew tribe are of God’s people.
In the Torah it is written that God created Adam in the flourishing Garden of Eden. Afterwards, in order to make Earth full of life and water God created four rivers as follows: Pishon in the land of Havilah, Gihon in the land of Cush (Asia Minor), Tigris in the land of Assyria, and the Euphrates. Then, God created all animals and birds and Adam named all the creatures. Next, Adam and Eve had intercourse; Eve was impregnated and had two sons by the name of Abel and Cain. As these two brothers grew, Cain killed Abel and continued his life in the East Garden of Eden. After that, Cain had intercourse with his wife and later a newborn son named Enoch was born. Meanwhile, Eve gave birth to another son named Seth who was devoted and inspiring. From Seth sprang numerous humans, of which the girls were breath taking. The sons of God laid eyes on the daughters of Seth and ultimately fell in love and had intercourse, and consequently more children sprang and became Kings. There was one descendant of Adam by the name of Noah in which God favored the most. As time went on, the people corrupted the land with sins, and thus God decided to destroy mankind. Therefore, God instructed Noah to gather his family and several animals and birds and build a ship. As Noah had done so, God flooded the Earth with intense rain and destroyed all but Noah’s Ark. After the disaster, the three sons of Noah, Japheth, Ham and Shem (father of the Semites) had intercourse with their wives and gave birth to numerous humans. Japheth became the father of Gomer and Magog (the fathers of the Mari and Saka race) and Media (father of the Median race). Ham became the father of Cush, whose son ruled Southern Iraq, Mizriam became the father of the Egyptian race, and Canaan became the father of the Canaanites. Shem became the father of Arpachshad (father of Elam or the Khuzi race), Asshur became the father of the Assyrian race, and Shelah became the father of the Arami race. The people gathered in Babylon to build a great palace. God feared that the people united will surpass his almighty force, thus God separated the people and give each race a particular language so they may not unite as one whole. Therefore, all people were separated and placed in a designated land where people spoke a common language. Abraham, among the descendants of Shem, lived in Haran. God instructed Abraham to leave Haran and migrate until instructed to settle. God promised to make Abraham’s people the best on Earth and protected by God if his orders were to be obeyed. Abraham did as God instructed and took his people westward to the land of the Canaanites where then God instructed Abraham to settle. Subsequently, drought struck the land and Abraham was pushed to the outskirts of Palestine, which was part of Egypt. However, Abraham was sent back to Canaan and thus he built a holy temple in God’s favor. This, therefore, became the home of Abraham and the Jews, and the Solomon’s Temple was built in Jerusalem.
Islamic mythology tells a myth with a slight variance to the Hebrew myth. According to Abdullah Bin Abbas, paternal cousin of the prophet, Allah, or God, first created water and his throne. From this water arouse a smoke cloud and thus created the sky. This sky was then divided into seven skies. The first sky rained green emerald, the second rained white silver, the third red rubies, the fourth white pearls, the fifth crimson gold, the sixth yellow rubies, and the seventh rained light. Then, the water underneath dried and transformed to land. This land was then divided into seven continents. These continents were attached to the back of a whale in the water, and the water rested on the shoulders of the Angels standing on stones. Afterwards, the whale shook and created an earthquake. God struck mountains down on Earth so the earthquake may end. Under God’s throne was a sea with deceitful creatures. Whenever God instructed the sea, the skies poured rain until God’s cloud may be identified. Then the winds transferred this rain back to God’s cloud. Afterwards, God was determined to create man. Unlike the Torah, which writes God created Adam in the Garden of Eden, the Koran writes Adam was created in the skies and given a spirit by orders of Allah. As Adam failed to follow Allah’s orders, he was thrown down from the skies down to Earth. On Earth, Adam met his wife in Mecca and the two had intercourse and Eve gave birth. From there, the children were spread all through the lands. In Mecca, Adam built the first holy temple in Allah’s favor. In conclusion, the Arabs of Mecca wrote this myth 7th century CE and claimed Mecca as the center of the beginning of mankind.
Iranians, similar to the people of the Ancient World, created myths to answer the wondrous questions of the beginning of mankind. Mythologies are not historical facts however its creation may evolve from possible historic events. Therefore, we may recover history through mythology and rational thinking. Names and places remembered through mythology may be historical notes that have been passed on generation-by-generation and combined with imagination and desire. By this, we may explain the Iranian society during the 2nd and 1st millennium BCE and conclude their existence to be within the borders of Afghanistan, Sistan, Uzbekistan, Turkmenistan, and North and Central Iran.
According to Iranian mythology, the first life form created by Ahura Mazda was Vohumanah, or Good Thoughts. After Ahura Mazda created the sky, water, land and herbs, Gayumartan (Kiyamars) was created. By order of Ahura Mazda, Gayumartan grew and died similar to an herb. From the remains of Gayumartan arouse two children named Mashiya, a female, and Mashiyani, a male. At the beginning stage, the physical appearance of the two was like an herb growing from the land, and later their physique evolved into modern-day humans. After evolving and taking shape of humans, they were given spirits. Afterwards Ahura Mazda said the following:
You are humans. You are the ancestors of mankind. I created you complete so that you may follow my orders. Have Good Thoughts. Say Good Speeches. Do Good Deeds.
According to Iranian mythology, these two were the mother and father of mankind. Their children became people of various races, among of which Houshang established the Iranian race.
According to the Torah and Koran, the first human was created like pottery and then given a spirit and land. In other words, the first human created was exactly as we see humans today. In contrast, in the Avesta, the life form we name human was first sprung like an herb and grew and later died. From its death sprung two life forms, which still do not appear as humans until their physique evolved into the human body.
If one were interpret this similar to how Islamic clerics shamefully interpret the verses of the Koran and relate it to modern science, one may conclude that Iranian mythology was actually quite close to modern-day science. However, such a conclusion is simply wishful thinking because science and mythology are opposites.
Nevertheless, it may be concluded that when Iranians wondered the first creation of mankind they looked to nature and examined how life forms take shape from land, and from this observation they concluded that humans like all life forms sprung from Earth, grew, evolved physically, and through reproduction gave offspring.
Iranian mythology claims Vivanghant (Houshang), who was amongst the most honest descendants of Mashiya, became King of the World. He entered Mazandaran through the Haraborz (Alborz) Mountains and defeated the Daevas. Consequently, a group of Aryan nomads entered Mazandaran through Hyrcania and Rhagae and came in contact with the people their race, the Daeva worshippers. Takhmah Aroupah (Tahumars), the son or brother of Houshang, became king after Houshang. It is believed that Houshang and Tahumars were the firsts to circulate the Religion of Truth to the people so with the intention God may be worshipped.
According to Iranian mythology, Yima Khashayitah (Jamshid) followed Tahumars as King of the World and people were made to obey his orders. During his reign, people were happy and joyful and the world was prosperous. Plagues and diseases were wiped from the earth. By use of the Daeva labor power he taught skills and professions to the Iranian people. The myth follows, as Jamshid became ruler of all he turned arrogant and craved for more power, and he ordered all to bow down and worship him. As a result, the Gods turned their back on Jamshid, and Azhdahak Bivarasp (Zahhak), from a non-Iranian and enemy race, waged war against Jamshid and defeated the arrogant Iranian king, thus Iran fell under the rule of Zahhak.
The story of Jamshid speaks of a period in which reflects the first phase of a slavery system in Iranian society established by King Jamshid. This is concluded when the myth claims that he (Jamshid) ordered all to be his slaves and proclaimed himself God. We know for fact that the Iranian race never tolerated a King self-proclaimed God the ways that Sumerian kings had done so, therefore we may conclude that Jamshid was the founder of a system of slavery. An interesting point to examine is the name Khashayitah added to the name Yima. Since this name was added to the name Hovar (Hovar Khashayitah = Khorshid), some interpreted this name as “luminous”, thus the name Jamshid would mean “luminous group.” However, historic evidence has provided that this name reflects the ancient word of “shah”. In his inscriptions, Darius the Great entitled himself “Khashayitah” and claimed his eight ancestors to be “Khashayitah”. If this name was added to Hovar, this name may very well be interpreted as “King Hovar” because the Aryans saw Khorshid, or sun, as King of the Skies. In a simple observation of Mithraism, or Mithra Yasna, it is evident that in Roman Christianity Mithra is interpreted as the Sun God, and is said that Jesus Christ was to replace Mithra was this eternal God. Therefore, his rebirth is equivalent to the rebirth of the sun and Christmas falls fairly close to the ancient Iranian celebration Sada, which for unknown reasons was altered to Yalda.
The Denkard writes Jamshid ruled for 1,000 years. During his reign, the Daevas were oppressed and the people enjoyed all of God’s creations. During his reign, there was no incapability or age resistance, the rivers were always flowing, rain would occasionally come and go, the lands were fertile and the gardens were lush, all wishes came true, and pain was demolished. He brought warmth and comfort to the people and granted all their desires. Most importantly, he granted the people “chista” (wisdom) so the people may achieve salvation. He removed greed, hypocrisy, and fear from the face of the earth. During his reign, the population increased so great that the land capacity had been surpassed. Therefore, Jamshid struck his sword into the land three times, expanding it three times as much. Then, God informed Jamshid that a winter storm was on its way and would annihilate all inhabitants. God instructed Jamshid to gather the best and brightest of men and women, food, animals and herbs in an underground cave as refuge from the winter storm. God further instructed Jamshid to carry a holy fire into the cave, and in result God will deliver blossoming green lands immune from lies, vengeance, curses, diseases, and age.
This story in reality explains the Aryan society a long time ago when the people strongly believed in resurrection after death. According to the Rig Veda, it is believed that during this time Jamshid taught the people how to live prosperously. Therefore, Jamshid brought forth to the people death, or similar to the apocalypse, and this was a path in which all people must take in order to reach resurrection. Death is not an absence but resurrection in a land full of gardens, Daevas (Gods), and the mighty Jamshid. This is a story of eternity and immortality. The Mahabarat explains this land to be of perfect weather with no age or pain or death or hunger or thirst. People there are completely cheerful and laid back. This description would later become the attributes of heaven.
Along with the myth of Jamshid becoming resurrected, which has been symbolically told, we read in other parts of Iranian mythology that after a prosperous reign Jamshid became arrogant and ordered all to become his slaves. Done so, he had upset God and lost his throne to a foreign enemy.
The conclusion that is be made from all this is that Jamshid was the first person in Iranian mythology to hold the title “Shah”, which took place around the 2nd millennium BCE, and establish an organize rule in eastern Iran with protection and security for the people. Where this rule was established is not known, however we do know that the Daeva Aryans were under Jamshid’s rule prior to their migration to India because Jamshid is recalled in the Rig Veda. According to Herodotus, the Greek historian, the people of Tamania, Hyrcania, Parthia, Harayiu, and Khazarm had formed an alliance to make use of the Ak River. It is not clear when this alliance was established however it certainly preceded the Median kingdom. This alliance must have been a strong, organized rule established prior to the Aryan migration westward.
From what we know that Jamshid ruled prior to the Aryan migration to India, the rise and downfall of Jamshid may indicate the invasion of Elamite forces into northeastern Iran during the 2nd millennium BCE. The Bivarasp clan was said to be of a non-Iranian race and, according to Ferdowsi, from a foreign desert of horseback riders. This foreign land may very well be the province of Khuzistan. The myth claims Azhdahak ruled with oppression for 1,000 years until Kaveh formed a united front to revolt against Azhdahak, and in conclusion Azhdahak was imprisoned in a cave on Mount Damavand until death while Tarayi Tayunah (Fereydoun), from a royal family and descendant of Tahumars, took the throne.
A very interesting point here is that the Iranians were opposed to bloodshed or killing after Azhdahak, the ruthless oppressor, was captured. Rather than taking up revenge and releasing their hatred against Azhdahak by killing him and burning his corpse (a very common practice of revenge by the Sumerian and non-Iranian people at the time), Azhdahak was only imprisoned in a cave. Another interesting point here is that Jamshid was once a strong and prosperous king however at a later stage became arrogant and saw himself as God over his people, thus power and the throne was taken away from him. Such an ideology did not exist among any ethnic group but the Iranian. According to this ideology, the Shah must follow his duty to preserve justice and see himself as a father to the people; otherwise power and glory will be stripped from him and granted to another person. In general, the kings of Iran were humanist and righteous due to the strict obligation of preserving the well being of community handed to them by the Iranian people.
This myth depicts, Azhdahak ruled over Iranians with injustice for 1,000 years until Kaveh revolted against him and brought Fereydoun to power. It is there said that Kaveh resided in Espahan while Fereydoun, in the outskirts of Rhagae, took the throne. How did this movement spread from the heart of Iran to southern limits of the Alborz Mountains? This question is worthy of examination. We know for fact that the Arya-Zanta (“Zand Arya” meaning the Great Arya) tribe existed prior to the Medians in a land stretching from Rhagae to Hyrcania to Espahan. We receive this tribal name according to the Assyrian historic records. As we continue researching, we read near the end of the 2nd millennium BCE the Elamite Empire stretched to the borders of the Arya-Zanta territory. The story of Fereydoun and Kaveh and Azhdahak recalls a period when Iranians, under the leadership of a Kavi, revolted against the Elamite dictatorship, and Azhdahak may very well be the Elamite ruler who was defeated against an underground Iranian alliance ruled by Tarayi Tayunah (Fereydoun), which marked the first strive for an Iranian independent sovereignty. The capital of this Iranian rule may have been in Rhagae, today the Tehran suburb of Ray (Ragâ in Old Persian). We know for fact that during the 8th century BCE Rhagae was a very important city during the new Median kingdom. In an investigation to the name Arya-Zanta we reveal the word “Zant-Aryan”, thus we have a case to argue the name Mazandaran is a product of “Zant-Aryan” or “Zand-Aryan”. Furthermore, we may imagine Mazandaran to be a product of the word “Maad Zand-Aryan” (the Zand-Aryan people of the Median kingdom) during the Median rule. As Iranian history emphasizes Mazandaran so highly, our theory may be true. A group, known as the people of Partakan, inhabited the periphery of Espahan and may have been of the Arya-Zanta tribe. The Median kingdom later annexed Partakan.
According to Iranian mythology Fereydoun ruled the entire world with justice and devotion. At an old stage in life he divided his empire among his three sons: Iraj, Salm, and Tur. The land of Iran was granted to Iraj, Turan to Tur, and the West (Salamis) to Salm, while Fereydoun stepped down from the throne and continued his remaining life worshipping the Lords.
In this myth Iranians are attempting to answer the discovery of neighboring tribes. Since Iranians believed that a non-Iranian is not capable of ruling a kingdom, thus the king must have been from the Iranian royal family. Iran and Turan both were Aryan lands. The land of Iran was in fact the land of the Arya-Zanta people. The land of Turan was located on the edge of Sirdaryo (Sir Darya), Uzbekistan where the Turahya tribe lived. The Turahya tribe, whose tribal name in later stages was altered to Saka, was a faction of the Iranian tribe. A large faction from this tribe migrated to Herat and Kabulistan and Zaranj (Zarangan), and modified the name of the land to their tribe name. Sistan and Kabulistan was the home to the Saka tribe, and hence this region became known as Sakistan. Evidently, another faction of the Turahya tribe kept their tribal name and migrated to Baluchistan and Pakistan because up until 11th century C.E. this region was known as Turan. Another faction of the Turahya tribe migrated west along the coasts of the Caspian Sea, through Azarbaijan and settled in Asia Minor.
The myth follows the brothers of Iraj were displeased with the division of land since Iraj was granted the richest land in which they envied, thus they were determined to overthrow Iraj. From that point on the wars between Iran and Turan had begun. According to Iranian mythology, Iran was the richest and holiest land, and foreigners looked upon Iran with great jealously and waged wars against her in attempt to acquire her treasures. Ancient Iranians describe history in a sense that Iranians were not aggressive however foreigners ignited bloody wars against Iran due to her great treasures, thus in defense of their motherland Iranians were forced to fight back. In this part the Iranians are portrayed as peaceful defenders of their motherland and did not hold any corrupt characteristics.
The myth describes the war of Iran and Turan all throughout the rise and fall of Iraj. During the reign of Manish-Chithra (Manuchehr), the son of Iraj, Iran faced constant attacks from Turan. In a battle against Turan, Manuchehr was defeated and fled to Tapuristan (Tabaristan). Manuchehr continued his reign in Tapuristan, and after his death the throne was handed down to his son. The kings following Manuchehr, Nayutara (Nozar), Zava (Zab), and Kereshaspa (Garshasp), were all defeated by Turan. It is believed that the following kings were the first righteous rulers to establish law and security for the people. With the help of the Gods of Honesty they took the throne. The final king of this chain was Kereshaspa (Garshasp) who fled into an underground cave where he was to continue the remainder of his life without any intervention from the Daevas.
The story of Fereydoun speaks of a Kavi alliance established in central and northern Iran, ousting the Elamite rule. However, tribes of this alliance waged war for possession of greater fertile land, and thus the land was drawn into a civil war dividing her into three, each ruled by a Kavi tribe. Furthermore, it is revealed that the Turahya tribe invaded lands held by the Arya-Zanta tribe. This was in essence a civil war between tribes of the same race fighting for greater strength and power.
What we acquire from the story of Iraj and his sons is that he had established a rule in Iran opposing a stronger outside force, and time after time they were subjected to defeat and finally failure. Following the tragic defeat, this group took refuge and held in reserve their alliance for another revival.
Following the story of Iraj and his sons, we study a Kavi rule that prevailed victorious after civil battles and the Iranian struggle for an expanse empire. This empire is believed to have reigned from Hyrcania to Rhagae to Sistan and under the leadership of Kavi Govata (Kay Qobad) and his sons. From this we may conclude that the rise of Kavi Govata, a descendant of Manuchehr, as the first king of the Kavian (Kiyani) dynasty was actually a revival of Iranian sovereignty. However, this time rule is not within the family of Garshasp but the Garshasp family is under this rule. Kay Qobad took reign during the time of the greatest general, Rostam, who was from the lineage of Garshasp. During this period, Rostam revived the Iranian army and defeated Turan in battle. Kavi Usan (Kay Kavoos), who took the throne after his father Kay Qobad, befell to prisoner of war against the Daevs, but Rostam heroically rescued him and brought the Daevs under Iranian rule. Deceivingly persuaded by the Daevs, Kay Kavoos became greedy and challenged the heavens, and he finally reached his destiny during his failure in Mazandaran. Kavi Hayusrova (Kay Khosrow), the son of Kay Kavoos, was an extremely wealthy king, however he disappeared in mountains without a trace.
The name Kay Khosrow may be translated to “Kavi Khashtra”, which again holds the title of Shah. After Jamshid, this is the second time we come across a Kavi with the title of Shah. Kay Khosrow, in Iranian mythology, is the holiest, strongest, and wealthiest king such that no king in history was able to obtain his volume of treasures. In fact, kings like Shapur I, Anushiravan, and Khosrow Parviz dreamed to reach his glory.
Another group of legendary rulers whom were believed to be of the royal family ruled the kingdom of Balkh (on the border of Afghanistan and Tajikistan) in which their names are revealed by the revelations of Zarathushtra. It is believed that among of his dynasty, Uranataspa (Lohrasp) was a spiritual and devoted king. In favor of the Gods he built fire temples, and Balkh during his period became a righteous and civil land. At the dying stages of his life, he abdicated his throne in favor of his son, Vishtaspa (Gushtasp), and continued the remainder of his life in the fire temples.
It was during this time Zarathushtra migrated from Khazarm (North Uzbekistan) to Balkh. Gushtasp had two brothers named Jamaspa (Jamasp) and Frashushtra (Farshoshtar) whom were righteous and devoted. Both held high-raking positions in the royal court of Gushtasp. The three gave refuge to the prophet Zarathushtra and strongly supported his cause for the salvation of humanity. During the reign of Gushtasp, Balkh was attacked and defeated by Turan, and Lohrasp died in the aftermath. Spanddata (Esfandiyar), son of Gushtasp, became King of Balkh after his father. Esfandiyar came under attack by both Turan from the north and Iran (under the rule of Kay Khosrow) from the west. Zarathushtra was brutally killed in these battles. Vohumanah (Bahman), son of Esfandiyar, took the throne after his father. In these wars, Kay Khosrow is acknowledged as Shah of Iran and his land was equivalent to that of the Arya-Zanta tribe. An interesting factor is that Bahman later supported Rostam and the Kavis even though Rostam and the Kavis were against Zarathushtra and his religion, and thus the people of Balkh became one with the Iranians. This unity is by no means surprising because Iranians were seeking a unified country and strong empire as such we will see in the history maps during the Archaemenid Empire.
As we read along Iranian mythology we are gradually brought to the Archaemenid Empire without any clear connection. Many are drawn into believing that these Iranian mythologies are simply fable story-telling invented during the Sassanid dynasty. Other tends to draw comparisons between mythological kings and historic kings while attempting to establish a connection. Nevertheless, people of the Iranian plateau did adopt the common culture and language from the people of eastern Iran. This adoption is greatly attributed to the spread of the Zoroastrian religion and culture in Iran, which broadened by means of the Silk Road. The Silk Road is the name for the trade route between the Mediterranean Sea and China. The first users of the road must have lived in the first half of the First millennium BCE, not too long prior to the birth of Zarathushtra. Iranian tribes, including the Medians and Persians, migrated along this trade route and settled in central and western Iran. The Medians situated themselves in central and northwestern Iran and established Ecbatana as their capital, while the city of Rhagae was enacted as the religious capital. Our earliest encounter with the term Persian is in an Assyrian text dated 836 BCE that entails a land paid tribute to Shalmaneser III, the Assyrian king. This document mentions a place named Pârsua, located south of the ancient Urartu lands and northwest of the Medians, roughly in modern day province of West Azarbaijan. In 820 BCE, however, Assyrian king Shamsi-Adad V mentions a branch identified as Pârsumash, south of Pârsua, near modern day Kermanshah.
Among the Indo-Europeans, the Greeks knew of the Medes and Persians at an early date and they both appear in Greek mythology as Perses and Medea. Perses, son of the famed Perseus (mythological ancestor of the Persians) and Andromeda, was killed by his own niece, Medea. The Greek myth follows that Perses imprisoned Medus, son of Medea, in order to protect his throne from potential claimants. Medea, impersonated as a priestess, convinced Perses to release Medus so he may be sacrificed to appease the gods. Once Medus was released, Medea struck her sacrificial blade into Perses. Therefore, Medus took the throne and he named a neighboring conquered land Media in honor of his mother.
Indeed, from this analysis one is led to believe that the Persians and Medians together migrated into the Iranian plateau. Nevertheless, this is far from a proven fact and in a later article we will see the numerous contradictions to the Persian-Median migration. There are many speculations in regards to Archaemenes, the founder of the Archaemenid dynasty. His name is mentioned on stone inscriptions composed by his descendants, kings of the Archaemenid dynasty. He is rather seen as a legendary, mythological character in history, quite relevant to the continuation of Iranian mythology. He may very well be the bridge from Iranian mythological to ancient Iranian history. After the death of Zarathushtra, Bahman and his people united with Iran and consequently the people of Balkh were drawn into the Iranian plateau. Humay, the daughter of Bahman, upheld the throne after her father. It is believed that Humay was the first to order the composition of the 1001 Nights Entertainment in Persian. This so happens to be a remarkable point in history among the Persians. In a close analysis of the name Humay (Khamâni), we find a close relevance to the Archaemenes (Hakhâmaneš) as the name Hakhâmaneš seems to be a product of the name Khamâni attached with a prefix. When we examine the unity of Bahman with Iran and their southwest migration through Esfahan, a highly important city and established kingdom at the time, there is no wonder to believe this royal family migrated and settled in the land of Pars.
Iranian mythology entails a long history from the Iranian migration into the Iranian plateau, to the establishment of the Arya-Zanta alliance in central Iran, to the Median alliance in Azarbaijan and Hamedan, to the Persian alliance in the Bakhtiari plateaus, and to the battles between Iran and Elam and Assyria. For instance, Azhdahak (Zahhak) may have been an Elamite ruler who expanded his empire eastward to eastern Iran, because the name Jamshid, Yima in the Gatha, is revealed prior to Azhdahak’s invasion. Of course, the era of Jamshid occurs prior to the great Aryan migration. Yima is acknowledged in the Gathas as a Kavi who followed a deviant path displeasing the Gods, and Zarathushtra remembers Jamshid negatively. We may accept that Jamshid established an Iranian alliance with Kavi neighbors, however the invading Elamite forces defeated him and Iran returned back to its pre-alliance age. In Iranian mythology, it is said that Azhdahak ruled Iran for 1,000 years, thus evidently there is a long period between the fall of Jamshid and the revival of Iranian sovereignty. Did one man, Azhdahak, rule for 1,000 years? Azhdahak was actually the title given by Iranians to the Elamite rulers. Therefore, Azhdahak was a series of Elamite rulers (similar to how we only recall the name Caesar for the Roman Empire or Pharaoh for the Egyptians). Obviously there was a connection between the fall of Jamshid and the Iranian mobilization against Azhdahak led by Kaveh.
Iranian mythology in essence is a combination of history and fable. These myths speak of the Kavi struggle to establish an empire over their region, and the names entailed in these myths are actual history. The Sumerian mythology, which has been preserved through the Torah, writes a fable with actual historic names and places. Reading the Iranian mythology, we came across names like Gushtasp, Esfandiyar, Bahman and Ardeshir in which later on in history is revealed again. Therefore, one may easily mistake the Gushtasp of Balkh with Gushtasp, the father of Darius the Great. Nevertheless, by historic inscriptions and Greek historic records we know a good deal regarding Gushtasp, the father of Darius the Great, and know he was not related to the Gushtasp of Balkh. We know for fact, during the time of Zarathushtra, Gushtasp was killed. After him, the Iranian king later killed Esfandiyar. After Esfandiyar, Bahman took the throne as an ally of the Shah of Iran. However, it is written in the inscription of Darius that Gushtasp, his father, was alive during the Archaemenid rule. This confusion between the two Gushtasps was evidently a strategic move to bring the date of Zarathushtra to an earlier stage, thus prevailing Moses as the first prophet of a monotheistic religion.
Quite often in mythology names and places are confused and intertwined, and this of course is naturally in any mythology. The purpose of mythology is to explain who we are and where we came from. Despite the absence of writing, these myths have been alive for thousands of years through story-telling from generation to generation. Each mythology entails the answers to the questions and concerns of people associated with a particular race. For instance, the Hebrew race believes Adam to be the first human created. It has been said Adam was created 4th millennium BCE in the Garden of Eden (present-day Iraq), a place where the Sumerian race existed. Therefore, the myth follows that human civilization took root in Babylon. Then, according to records from both the Sumerians and Babylonians, a great hurricane and flood struck the earth and only Noah and his followers prepared and survived. This tale may be only a myth, however it may also have some historic grounds as well. A natural cause such as a hurricane in which left a great population dead with little survivors was greatly probable, and such a story was indeed supported by the Sumerians. This hurricane may have occurred in southern Iraq where the Tigris and Euphrates merge with the Persian Gulf. Researchers have concluded that such a disastrous hurricane may have occurred during the 2nd millennium BCE. The migration of Abraham from Haran to the outskirts of Palestine is reasonably probable for a nomadic group from Mesopotamia. Proclaiming his group the holiest and of God’s children is relatively ordinary as such a belief more or less was true for all leaders of their respective clans. Therefore, though Iranian mythology speaks of a faint and dark time period, the events told have actual roots in history, and the names and places read may have been in existence at one point in time. |
