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THE DEFINITION OF THE WORD “FARRA” IN IRANIAN CULTURE
BASED ON FERDOWSI’S “SHAHNAMEH” OR “THE EPIC OF KINGS”
AGHIL ZAMANI* , AKRAM ZAMANI**
* Ph.d in Persian language and Literature, Sadreddin Teacher University - Tajikistan
** M.A. in Persian language and Literature, Islamic Azad University-Shirvan Branch - Iran
ABSTRACT
In this paper we try to define the word (farra) in Ferdowsi’s “Shahnameh, the epic of kings”
as an Arian Cultural heritage. After examining the literary meaning of “farra” and its
development, we present its diverse meanings in “Shahnameh” such as wisdom, shining, beauty,
victory and benefit. However, this paper cannot give comprehensive definition for the word and
the scholars are referred to my PhD final Project.
KEYWORDS: farra , farr -e-izadi, Zartosht (Zoroaster), shah, Pahlevan, Avesta
_________________________________________________________________________
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INTRODUCTION
Great men have influenced immensely in society to the extent that is often unconceivable for
others. Mostly, existing properties and extreme power can often increase this complication as
well. This extreme power is the same so called “farra” or God’s grace in Persian literature which
is a divinely given talent in some specific people and it must be scrutinized adequately and with
great effort from different points of view in such a short paper.
Purpose
The purpose of this paper is to explore the ancient and traditional beliefs of the authentic men
and women in this land of order as the most mysterious and valuable field of study of Iranian
culture.
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Spectrum: A Journal of Multidisciplinary Research
Vol. 3 Issue 12, December 2014, ISSN 2278-0637, pp. 104-112
Methodology
We use library method to explore some evidences in a work by Kazzazi PhD called “A letter
from the past”.
The meaning of term “farra”
“farra” is (XVARRAH) in Pahlavi, (FARRAH)in Middle Persian and (XVARNAH) in
Avesta. Dehkhoda dictionary gives following definitions for “farra”: dignity, grandeur, elevation,
glory. Some words in modern Persian are originated from “farra” such as farrokh (with good
chance), farkhondeh (auspicious), farkhan (a name of a village). The same is true for
XVARNAH and XVARRAH in Pahlavi and FARR in Persian. [7]
There is a literary relation between FARR, XVARRAH and XOR meaning the sun since the
sun shows illumination, beauty and perfectness.
There is a mythological relation between FARR/FARRAH and Par (feather). (Par) is
symbolically means flying and elevation. The term (Par homay) in Persian literature signifies
bliss, luck and soaring flight. In Persian mythology, there is a legendry bird called “Simorq”
with “homay” properties.
“farhang” means a tree twig which is laid down in earth to be grown from somewhere farther.
Underground canal or “qanat” is still called “farhang” in current Khorasan local dialect.
“farhang” is also means water which originates from springs and underground canals or
“qanats”. [22]
The word “maa” meaning water is repeated 60 times in Quran as an unique element impacting
on human life:” ‫ّ شیئ حیّ افال یومىون‬
‫( ” و جعلىا مه المائ کل‬anbia, 30) “we
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created all things from water, don’t believers know?” and in another verse, God says:” ‫و وزلىا‬
‫ ( ”مه السماء ماء مبارک‬q,9) “we pour blessed water from sky”.
Deceased Dr. Shariati, the great Islamic thinker, wrote “I seek something to bring me selfawareness so that I know and comprehend that I must not forget myself and it reminds me my
culture, my existence, water and “qanat” and finally jihad in darkness and effort to find water, to
travel down the depth of the earth in order to be saturated and to track the wonderland where the
messenger “Khezr” looks forward for a thirsty wanderer.” [10]
“farr” literary meaning
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Spectrum: A Journal of Multidisciplinary Research
Vol. 3 Issue 12, December 2014, ISSN 2278-0637, pp. 104-112
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Iranians severely believed in mystical help and they benefited from prophetical teachings as
carriers of divinely revelation. Spirituality attracts people so they adhere what prophets say.
Scholars and scientists have commented on the definition of “farra”.
Mirjalaledin Kazzazi says:” farra izadi (dignity of God) is one of ancient and renowned sources
of Iranian culture and ideology and Zoroastrian world view.” [15]
In Mazdisana ideology (Zoroastrianism) every believer has the religious task of holding social
and class responsibility and therefore, (XVARNAH) helped them to perform the tasks. Kings,
Mubedan (Zoroastrian clergymen) and also Zoroaster had peculiar (farr). No man could perform
the mission without (farr). This power (farr) is active from the first beginning of the world to the
last day when Farshgard is resolved by the savers (Soshiants). Avesta (a religious Zoroastrian
book) points to (farr) and (farramand) many times. In zamyadyasht (hymn to the earth) one part
of Avesta, as the history of (farr), it is said that (farr) is a divine light which brings superiority for
anyone who receives the light in his or her heart. This light helps people to become a king and be
fitted with the crown, getting capability to extend justice and to be accomplished and successful.
[21]
This light helps people to gain higher spirituality and to get capability and aptness to be
selected as a messenger of God for guiding people and to receive revelation from God as a
prophet. [2]
In Iranian mythological history, no king could be successful without (farr) and it signified
authenticity and legitimacy. A king with sign of (farr) could be victorious and without it, the king
would fail and would lose the crown inevitability. Shahnameh points out that Iranians believed
that God has given (farr) to existence. [6]
The types of (farr)
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Avesta points out to two types of (farr):
1. (farr) or (AIRANEM _ XVARENAH)
In Avesta, Arian Land is described with a great pride for its glory and honor. Ancient Iranians
held that Iranian (farr) is something that is created By God (Ahouromazda). Ahouromazda
protects Iranian land, supports Arians to overcome the enemy, gives flocks of animals, wealth,
glory, wisdom and properties to Iranians [3]. (farr) is exclusive for Iranians and non-Iranians
cannot possess it.
2. KVAENEM –XVARENAH
Iranians believed that Ahouromazda gives an exclusive (farr) to specific persons to guide all
people toward welfare and happiness. Mehrdad Behar maintains that kings guide human
community and this is legitimated by the grace or (KVAENEM farr) God gives exclusively to
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Spectrum: A Journal of Multidisciplinary Research
Vol. 3 Issue 12, December 2014, ISSN 2278-0637, pp. 104-112
the kings ensuring their victory. King’s legitimacy is explained by (farr) God has given to him
and (farr) is a requirement for being a king. [24]
The persons who possess (farr) and how it is transferred: Ferdowsi’s Shahnameh explains
that in the very beginning Houshang was given (farr). Then, Tahmoures and Jamshid were
honored with (farr) respectively. Jamshid lost (farr) in three steps and (farr) flied out of him as a
hawk. After Jamshid was disqualified for having (farr), Garshaseb was honored with (farr) for a
while and then he was also disqualified and (farr) had to be a wanderer until it hid in depth in a
sea while Ajidehak (or Zahhak) conflict was taking place.
Afrasiab went to sea (Farakhgard) to possess (farr) but (farr) left there, too. There is a mystical
relationship between water and (farr) since water is one of major definition of (farr) so it seems
normal that (farr) selects water as its ultimate refuge.
After a period of latency, (farr) resides inside Keyghobad’s body, the first king n Keyani
Dynasty and it is transferred to his successors. Keykhosro possessed (farr) and he became
undefeatable so he could overcome Afraseyab.
Finally, Emshaspandan (high rank Zoroastrian clergyman) delivered (farr) for Gashtasb and
Zoroaster got dignity by support of (farr). (farr) will reside in Iranian land forever until the
Zoroastrian saver, Soshiant comes to save human being in the day of Resurrection.
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Some definitions for (farr) from Shahnameh
Victory:
Different definitions are given for (farr) in Sahnameh. For example, Keykhosro writes a
communication to Kavous indicating that “I will inform you when I gain a victory.”
“Thenceforth, I report to shah when I am honored (farr)”
( Shahnameh, vol. 5 p.5273)
Esfandiar advises his troops who had been afraid from danger and severe cold weather to
return so thathe would inform them his skill and triumph:
“No doubt, you would be learned that I am honored king’s (farr).”
( Shahnameh, vol. 6 p.2753)
Wisdom:
It is very honorable now to find that our ancestors in the past assumed the concept of wisdom
as a gift from God and God’s grace. After killing of Nozar by Afrasiab, Zal looks for a wise
(farr) with a king descent so that he saves Iran. He believes that Toos and Gostahem do not
possess (farr) otherwise people supported them.
“Once a true descent of kings comes, he would have many things to say from the past”
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Vol. 3 Issue 12, December 2014, ISSN 2278-0637, pp. 104-112
( Shahnameh, vol. 2 p.540)
“Troop behaves like a ship but king acts as both its sail and the wind.”
( Shahnameh, vol.2 p.541)
“If Tous and Gosttham had (farr), the troop would find scale”
( Shahnameh, vol. 2 p.542)
“Those who are famous but they lack decision, they are not deserved to sit on the throne”
( Shahnameh, vol. 2 p.543)
“They are not deserved to be kings. A lucky king would come”
( Shahnameh, vol. 2 p.544)
“He who has (farr-e- izadi), wisdom is illuminated from his sayings”
( Shahnameh, vol. 2 p.545)
The elders visited the new built beautiful Siavashgard city and Siavash told them:
“The head officer of the elders went around and prized him a lot for what he had done before.”
( Shahnameh, vol. 3 p.1689)
“He told him if he didn’t have (farr-kiyani) and such wisdom, how could he begin with such a
position? Where could he step on?”
( Shahnameh, vol. 3 pp.1690-1691)
“This would remain till the last day and brave men and opponents would remember it.”
( Shahnameh, vol. 3 p.1692)
Brightness and glow:
If anyone is supported by God, his or her face would be illuminated by light of God and this
illumination would dominate over the heart and he or she would be informed more with reality
and spirituality. The same illumination would be reflected in the face and the face would be
attractive in first glance. Human face mirrors human inside perfectly and we believe that
“Pottery leaks what it has inside”.
Bozorgmehr, the advisor general of the Sassanid great king Anoushiravan praises him like this:
“One man stood up and praised him and addressed him saying: o! True justice, the earth is
your servant and your ivory throne and the universe is illuminated by (farr) in your crown.”
(Shahnameh, vol. 9 p.85)
Khosroparviz’s wife, Shirin, called herself “farr-e-shah” and source of his glow:
“Since I was honored Khosro’s wife, I have been innovated by his golden and aromatic body. I
was the head of women and “farr-e-shah” so how can I do any guilt?”
(Shahnameh, vol. 10 p.208)
Jamshid has the same illumination:
“The world has got added dignity by him and the throne is illuminated by him.”
(Shahnameh, vol. 2 p.31)
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The point is that a person can gain “farr” by being relative or friend of someone else who
possesses “farr”. Zal misses his father Sam and King Manouchehr permits him to go to visit Sam
and Zal performs curtsy at the front of the throne and kisses the ivory throne and feel rejoicing:
“He told the king of world that he wishes to see Sam’s face once again. Then, he reports that he
has kissed the leg of the ivory throne and he has felt illuminated by “farr” and the crown.”
(Shahnameh, vol.2 p.46)
Beauty as one definition for “farr”:
In my opinion, one of strong definitions of “farr” is beauty and glory though it may have other
definitions as well.
For example, Soudabeh meets Siavash while many beautiful girls have been brought in order
Siavash selects one of them as his wife:
“When all went, Soudabeh asked him to reveal his passion and said: whom he has selected
since his face reveals “farr” as a face of “angel”. Siavash replies that your soul and my soul were
combined when you asked me twice about my face. The creator grew me with his “farr” and laid
me down on his feather.
(Shahnameh, vol.4 p.22)
Gashtasb replies a letter from his son and describes him as an illuminated heavenly tree having
“farr” and light.
“I have planted a tree in Eden garden, and Ferydoun had not planted the same. All his clothes
are arranged with gold and crimson ruby decently. His tall stature extends high sky and all
people around him are lower than him.”
(Shahnameh, vol.7 p.141)
Anoishiravan in his letter to a border guard describes even the guilty face of his son as a crown
on eyes of his father:
“I would rather not have kingdom since our son’s “farr” is a crown on our eyes”
(Shahnameh, vol.7 p.141)
In a commander- in- chief’s advice to Noshzad, the apostate Christian son of Anoushiravan, he
describes “farr” as a sign of beauty:
“He can be described as having many properties such as moonlight face, having “farr” and
farm, such a stature, such a hand and a mallet. He is famous for his justice, knowledge, crown,
throne, “farr”, face, decision and luck.”
(Shahnameh, vol.9 p.77)
In literature, “farr” has been defined as beauty of face, rejoiciing and comfort. The definition
glow for “farr” signifies beauty since beauty glows in light and darkness signifies fear and evil
and all people like beauty and they dislike darkness.
“farr” signifies a type of profit:
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All people benefit from grace of “farr”, even plants and animals benefit from this eternal grace
of God and all live in light of “farr” as if they acknowledge “farr-e-shah”.
The king of India who has known King Bahram Gour, commanded his minister to keep him in
India anyway so that his “farr” adds the dignity of the country:
“May he be kept in our border and his “farr” increases our dignity”
(Shahnameh, vol.8 p.317)
“farr” of Bahram helped him to kill wolf and to save people:
“We must go near the wolf and we would kill it and would stitch its skin. May this land and
community get comfort by support of your ”farr” as a man of victory.”
(Shahnameh, vol.8 p.318)
“This land cannot be safe from your splendor, you winning man”
Bozorgmehr, in his response to king's demand in telling the truth's regarding monarchy and
splendor says that:
“In the city which there is splendor, and a splendor king, there will be no sorrow and all that
comes down is happiness which comes from divine splendor”
(Shahnameh, vol.9 p.50)
Splendor is like rain, which falls down on mountains, fields, dry lands, wet lands, all things,
plants, humans and animals. This is the justice of the creator that the difference in perception of
gifts of his favors are there and all things, plants and animals receive more than they can afford
of his gifts and humans based on their mind, thoughts, understanding and wisdom benefit from
these gifts. As Hafez says:
“Thank god that whatever I asked him, I received as I could afford based on my
understanding”
Conclusion
All humans, throughout the history, in their response to several and different problems and
dangers have given a positive answer to their Ego of God seeking and they don’t consider
themselves alone and useless.
In the context of communication with the creator of universe, humans make different names
and shapes by the help of his mental powers and imaginations and further, connect him to the
almighty power of that absolute almighty.
The most advanced way of making communication between God and humans, based on
human's abilities and understandings is through inspiration. Humans have understood the nonvisible and non-audible concepts of God, and this is due to their high understandings. As a result,
in past most imaginations of communicating between God and humans was through seeing,
hearing and generally the visual senses.
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The God splendor which was defined in different shapes indicates the reality that not only
humans have always been in contact with god, but also the type of this communication was
different in different eras.
As a result, the acceptance of a person as the one who has the duty of taking care of people's
religious affairs is due to a term and that term defines that he must be a medium between God's
blessing and people and is able to rule the hearts of people. This is the best type of kingdom. And
also he must give his life for people's affairs. Its only in this case that the present satisfaction
leads to abundance of blessings and also his grief causes the lands to dry and people to mourn.
This concept is taken from the European word of Charisma. It’s a Greek word that means divine
blessing which includes abilities to make miracles or to predict the future, since this specialty
gives the leader a special power.
Charismatic leaders usually have a high level of confidence, self-esteem and autonomy. The
charismatic power is based on individual's personal specialties. Marx Webber had taken this type
of leadership from the Greek word of Charisma. This word indicate those types of individual
specialties that makes its owner different than other people and naturally makes others treat him
as someone who is blessed with supernatural and extraterrestrial powers. [18]
In the context of god splendor and its functions, some samples were explained here, but there
are also other subjects and functions which will be explain in further researches.
Debates on this issue have a wide range and if there was any time left, we will discuss other
aspects of this issue later. God willing
Thanks
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In the end I believe it is my duty to thank my valuable professor Dr.Mohammad Mehdi Naseh
and Tajik Language and literature professor, Seyfi-of Najmi and Khodayof Najmi sincerely.
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