Narges. Biparva Haghighi, et al.: A Mythological Study of Wings and Flying in the Yašts of the Avesta
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A Mythological Study of Wings and Flying in the Yašts of the Avesta
*NARGES. BIPARVA HAGHIGHI1– DR. HOSSEIN. NAJARI2– DR. KATAYOUN. NAMIRANIAN3
Department of Foreign Languages & Linguistics, Faculty of Literature & Humanities,
University of Shiraz, P.o. box: 7194684795, Iran, Shiraz.
Abstract. Mythologically, wings and flying are Godly, divine endowments and have particular
importance in ancient Iran. They symbolize speed, strength, and protection and may refer to the life of
souls in the world after death. This study attempts to appreciate the significance of these two issues via
exploring a mythic source, the Yašts (Yts). The Yts, a part of later Avesta, are hymns in praise of the gods
of ancient Iran such as flying Tištar. According to a thorough study of the Avesta, Yts are proved to be
crucially important due to the insightful information they carry about the concept of wings and flying,
winged creatures, and changing into a bird to gain flying power. Regarding the frequent mentions of the
wings and flying in different sections of the Yts, the purpose and the interpretation of wings and flying
will become partly evident.
Keywords: wings, flying, Avesta, Yašts, myths, ancient Iran
Introduction
Some of the symbols that had been used mostly in the ancient civilizations especially in
Iran were birds, winged animals other than birds and granting the power of flying to
humans and other creatures. The power of flying and going to the sky is a symbolic
expression of priority over human abilities and access to the ultimate realities.
Birds in ancient Persia, especially among Zoroastrians have been in particular
importance. Ancient historians have said that birds are from animals of divine world,
while according to Vandidād many of the animals are demoniac and should be killed
(Razi, 2006, p. 122).
In Yts, flying of different characters has been mentioned many times. These characters
by flying chariots, transforming shape into a bird and obtaining two wings, become able
to fly. For example, Mihr (Mihr Yt, 68), Soroush (Soroush Yt, 27-29) and Anahit¦ (Āb¦n
Yt, 11 & 13) have flying chariots. Also three times escaping of Kayani XvarÆnah(NP: Farr) from Jamshid has been in the shape of VārÆßan- (Z¦my¦d Yt, 34-38).
parәna- originally means "feather"(Reichelt, 1968, p. 239), however in the Avesta this
word means "wing" by which the birds can fly (Razi, 2006, p. 600).
Wings on humans or animals are a sign and symbol of divinity. They signify the power
to give protection (Hall, 1996, p. 52). Wings show divinity, spiritual nature, mobility,
protection and all inclusive powers of God, the power of transcendence of the material
world, tirelessness, absolute presence, air, wind, spontaneous movement, flying of time,
flying of idea, will, thought, freedom, victory and agility. Wings are symbol of couriers
of speedy deities and the relationship between gods and humans. Opened wings mean
divine protection or protection of heavens from the heat of sun. Winged hat, winged
sandals and winged rod are the symbols of couriers of deities (Cooper, 2000: 51).
When the wings relate to the messengers, Gods and the winds, implying speed and
fastness and they may be indicative of rapid transition of life (Hall, 1996: 52).
The Yts are a collection of 21 hymns in later Avesta. In these hymns ancient Iranian
Gods are called. They are in praise of the Gods of ancient Iran such as Anahitā- (NP:
N¦hid), Miýra- (NP: Mihr) and Tiøtriia- (NP: Tiøtar). Frequently among these verses,
ancient tales and myths have been described in short and concise form. Although there
are fewer language problems in this section of the Avesta, but we encounter many
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barriers in understanding the text, which is caused by several things, including the
syncretism before Zoroaster with his statements, rushing torrent of myths and legends
associated with Iranian and Indo-Iranian religious rituals, and obtaining polyhedral
elements of different religions, due to the spread of Zoroastrianism in different areas of
Iran.
Stories in Yts, are usually very short and the end is not stated, there are implicit
references to them. And more, they are so vague that remain obscure. These stories will
become clear when they again appear in Sh¦hn¦meh and Pahlavi literature (Gershevitch,
1968, p. 34).
According to the whole study of the Avesta, Yts are the most important parts that can
have substantial contents on the flying, changing shape into a bird to gain flying power,
winged creatures and meaning and concept of wing in each of them. For better
understanding of these articles we will start from the beginning of this valuable section
and check the relating paragraphs.
Wings and Flying in the Yaøts of the Avesta
Ardvi Sur Bāno (Ābān) Yašt (Hymn to the Waters)
Yt. 5.61. tąm yazata pāuruuō yō vifrō nauuāzō yaţ dim usca uzduuąnaiiaţ vərəýrajå
taxmō ýraētaonō mərəγahe kəhrpa kahrkāsahe.
Yt. 5.62. hō auuaýa vazata ýri.aiiarəm ýri.xšaparəm paitiš nmānəm yim xvāpaiýīm nōiţ
aora auuōirisiiāţ, ýraošta xšafnō ýritiiaiiå frāγmaţ ušåŋhəm sūraiiå viuuaitīm upa
ušåŋhəm upa-zbaiiaţ arəduuīm sūrąm anāhitąm,
Yt. 5.61. 'The old Vafra Nauuāza worshipped her when the strong fiend-smiter,
ýraētaona, flung him up in the air in the shape of a bird, of a vulture.
Yt. 5.62. 'He went on flying, for three days and three nights, towards his own house;
but he could not, he could not turn down. At the end of the third night, when the
beneficent dawn came dawning up, then he prayed unto Arәduui Sura Anahit¦ (Mowlaei,
2003, pp. 90-91).
Here the verb of ''fly'' is equal to Avestan verb ''uzduuąnaiiaţ'' which is derived from
the root of ''dvan-'' meaning sometimes "to fly".(Cheung, 2007, p. 83; Reichelt, 1968, p.
235). As was mentioned, Fereydun, victorious champion, make Pauruua- (skilled
navigator) to fly in the air like a vulture. He stayed three days and nights stranded in the
air and could not descend to his house. Finally, he praised goddess ArÆduui Sura
Anahitā and gave promise of a Thousand libations1, ritually made and refined, blended
with milk and Hōm, and asked her for freedom. And Anahit¦ bring him down to the
ground without any detriment.
What was the purpose of the flight on this story? Why did not Fereydun save Pauruua
in other way? Perhaps the idea is to show off the power and majesty of Fereydun, the
first wise doctor, auspicious, strong, owner of Xvarәna- (NP: Farr), invulnerable,
1
In Avestan zaoýrā- is a liquid such as water, milk, etc. that are used in religious ceremonies.
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paraδāta- (NP: Pišdād) and killer of Aži Dahāka (NP: Aždahāk), comparing with
Pauruua, skilled shipping.
Tafazzoli thinkes that from the Avesta magic powers have been attributed to Fereydoun.
He says that according to this story, in which Fereydun made Pauruua, skilled
navigator to be in the air for three days and nights, who had sought his home is probably
allusions to the story of the shipping that his ship was broken in storm (Tafazzoli, 1999,
p. 531- 533).
On the other hand, this Yt is dedicated to praising Anahit¦, then in Yt we also read that
other people like J¦m¦sb (par. 68 to 70), two people named Aøuuazdaŋa- (par. 72 to 74),
Visturuua- (par. 76 to 79) and several other characters, by bringing an offering to
Anahit¦ had been prospered and they achieved their goals. So here flying is considered
low because the main objective is ArÆduui-Sura-Anahitā; she always prospers
someone giving her zōhr and bringing him a sacrifice.
Tištar (Tir) Yašt (Hymn to the Star Sirius)
Yt. 8.2. tištrīm stārəm raēuuaņtəm , xvarənaŋhuņtəm yazamaide rāma.šaiianəm
hušaiianəm aurušəm raoxšnəm frādərəsrəm , viiāuuaņtəm baēšazīm ,
rauuō.fraoýmanәm bərəzaņtəm , dūrāţ viiāuuantəm bānubiiō, raoxšnibiiō
anāhita.ēibiiō. apəmca pərəýu.zraiiaŋhəm , vaŋuhīmca dūrāţ frasrutąm , gÇušca nąma
mazdaδātÇm , uγrəmca kauuaēm xvarənō , frauuaúīmca spitāmahe , aúaonō
zaraýuštrahe.
Yt. 8.2. “We worship up the xvarənah-endowed star Tiøtrya who has peaceful (and)
good abode, white, shining, transparent, luminous, healing, rapidly snorting, high,
beaming from afar with shining immaculate rays; and (we worship) the water which
forms wide expanses and the Vaºh¨ famous from afar, the bull's name mazdaÛāta and
the mighty xvarənah of the kavi-s and the fravaši of pious Spitama Zaraýuštra”
(Panaino, 1990, p. 28).
This stanza mention attributes to Tiøtar one of which is flying fast. As we will read
Tiøtar is a creature or a star, monitoring the time of rainfall. He comes in three different
configurations and goes to the sky to bring rain. So it can be deduced that this adjective
represents one of his superhuman powers by which he creates rain and water that are
sources of life. "rauuō.fraoýman-" in the Avestan language has been translated by
Reichelt to "fast flying" (Reichelt, 1968, p. 265). But Panaino has considered it "fast
enraged" (Panaino, 1990, p. 90).
Yt. 8.6. tištrīm stārəm raēuuaņtəm xvarənaŋhuņtəm yazamaide ; yō auuauuaţ xšuuaēβō
vazāite , auui zraiiō vourukaúəm ,yaýa tiγriš mainiiauuas¶ ; yim aŋhaţ ərəxšō
xšuuiβi.išuš xšuuiβi.išuuatəmō , airiianąm airiiō. šuýaţ haca garōiţ xvanuuaņtəm auui
gairīm .
Yt. 8.6. “We worship up the xvarənah-endowed star Tištrya, who flies with such sparkle
towards the sea Vourukaša as (did) the celestial arrow which the vibrant-arrowed
Erəxša, the most vibrant-arrowed (archer) among the Aryans launched from Mount
Airyō.šiýa to Mount Xvanvant” )Ibid, p. 32).
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As it was mentioned Tiøtar had to expand the creation. In the beginning when Tiøtar did
his duty of raining, because of heavy rain the level of water went up on the ground.
Then the divine wind blew and directed all waters to all around the earth, and there was
Fr¦xkard Sea.16 When Fr¦xkard Sea appeared, Tiøtar in the last ten nights in the body of
a beautiful white horse went to the sea to take some water. At the same time Apouø, a
demon came to fight with him in the body of a black horse.
According to the translation of Geldner, the verb "flies" here is equal to ''vazāite'' from
the root vaz- "to fly" (Goshtasb & Zarshenas, 2010, p. 30). Also the adjective
''mainiiauuas¶" means ''flying through the spiritual space'' (Reichelt, 1968, p. 251).
From a semiotic perspective, one of the concepts of granting wings to non-flying
creatures in myths of different nations is to give more speed and strength to them. As in
reality, the invention of flight by human, gives him an opportunity to travel to the
farthest corners in significantly less time. According to resembling the fast flying of
Tiøtar to the speed of Āraø's arrow, we deduce that Tiøtar with the power of flying is
privileged to be able to move much faster than the other Gods in the sky.
Yt. 8. 8. tištrīm stārəm raēuuaņtəm xvarənaŋuhaņtəm yazamaide ; yō pairik¶
tauruuaiieiti , yō pairik¶ titāraiieiti , y¶ stārō kərəm¶ pataņti , aņtarə ząm
asmanəmca , zraiiā vouru.kaúaiia amauuatō huraoδahe jafrahe uruiiāpahe. bāδa
vairīm ācaraiti aspō.kəhrpąm aúaonīm upāca t¶ āpō yaozaiieiti , aiβica v¶ta v¶ņti
yaoxtiuuaņtō.
Yt. 8.8. "We worship up the xvarənah-endowed star Tištrya, who overcomes the
Pairikā-s, who overpowers the Pairikā-s, the worm strar that fly between the earth and
the sky, as often as he approaches the bay, the pious one, which has the shape of a mare
(?) (or: which has the shape of a horse) of the Sea Vourukaøa, the powerful, the good
looking, the deep with rumbling waters. He agitates and shakes those waters (while) the
impetuous winds blow" (Panaino, 1990, p. 34).
Different words are used for divine and demoniac actions in Avesta. Therefore flying
has no exception to this rule. ''Patanti'' is derived from ''pat-'' that means "to fly, to fall,
to fall down". This verb either with the meaning of flying or falling is devilish and it is
used to describe demons actions (Bartholomae, 1904, p. 819; Kellens, 1995, p. 32).
Yt. 8. 13. paoirii¶ dasa xšapanō spitama zaraýuštra ,tištriiō raēuu¶ xvarənaŋuh¶
kəhrpəm raēýβaiieiti raoxšnušuua vazəmnō, narš kəhrpa paņca.dasaŋhō, xšaētahe
spiti.dōiýrahe bərəzatō auui-amahe amauuatō hunairii¶ņcō.
Yt. 8.13. "For the first ten nights, ō Spitama Zaraýuštra, the bright xvarənah-endowed
Tištrya mixes (his) shape flying among the lights (of the sky) with the shape of a fifteenyear-old-man, radiant, with clear eye, high, exceedingly strong, vigorous and able"
(Panaino, 1990: 39).
Yt. 8. 16. bitii¶ dasa xšapanō, spitama zaraýuštra, tištriiō raēuu¶ xvarənaŋuh¶ kəhrpəm
raēýβaiieiti, raoxšnušuua vazəmnō, gÇuš kəhrpa zaraniiō.srauuahe.
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Yt. 8.16. "For the second ten nights, ō Spitama Zaraýuštra, the bright xvarənahendowed Tištrya mixes (his) shape flying among the lights (of the sky) with the shape of
a golden-horned bull" (Ibid, p. 42).
Yt. 8. 18. ýritii¶ dasa xšapanō, spitama zaraýuštra, tištriiō raēuu¶ xvarənaŋuh¶
kəhrpəm raēýβaiieiti, raoxšnušuua vazəmnō, aspahe kəhrpa aurušahe, srīrahe
zairi.gaošahe, zaraniiō.aiβiδānahe.
Yt. 8.18. "For the third ten nights, O Spitama Zaraýuštra, the bright xvarənah-endowed
Tištrya mixes (his) shape flying among the lights (of the sky) with the shape of a white
horse, a beautiful one with golden ears (and) with golden bridle"(Ibid., p. 44).
Here ''vazәmnō'' has been translated to ''flies'' by Pourdavoud in Persian language
(Pourdavoud, 1968, pp. 345-349). Goshtāsb and Zarshenās have changed this Avestan
verb deriving from "vaz-" "to fly" to a Persian adjective and translated it to ''flying''
(Goshtasb & Zarshenas, 2010, p. 44).
As it was mentioned, the expansion of creation is Tištar' duty who is called the fourth
star and the God of Water (Arab Golpaigani, 1997, p. 16). Tištar, bright and glorious, is
the first star and the source of all waters, rain and fertility (Hinnels, 2007, p. 37). Tiøtar
asked wind, Bahman and Hōm for help and Ābān for leadership and virtuous Fravahars
for cooapration. Tiøtar appeared in three different bodies: 1- in the body of a man, 2- in
the body of a cow, 3- in the body of a horse "(Arab Golpaigani, 1997, p. 16).
From these three stanzas it is clearly inferred that Tiøtar in first ten days and nights
appears in the body of a young tall man to fly in the sky and make clouds to rain upon
the earth. The second ten days and nights, he comes in the body of a cow with golden
horns to fly in the sky and fall rain from the clouds to the earth. During the third ten
nights, he also flies in the sky and falls rain in the body of a horse. He made thirty
nights of rain to destroy insects (AV: xrafstra-; MP: Xrafstar). Rain drops were as big
as a large tub from which water can be taken. With the cloud, all insects were destroyed,
except the worm that was creeping into the hole in the ground (Ibid, p. 17).
Bahrām also comes in different bodies like a strong wind, a bull with golden horns, and
a beautiful white horse with golden ears and a golden harness, a male camel, a young
boar, Varәßan- and other creatures (Bahar, 2010, p. 78). By comparing Tiøtar and
Bahrām, we notice that these two appear in the same three configurations that are
symbols of power and benefit. So with regard to these three paragraphs, it can be
concluded that Tiøtar, with the appearance of these three bodies which are symbols of
power and the ability to fly as a powerful god can do his duty of making rain and
creation of life with more power and speed.
Frawardin Yašt
Yt. 13.29. vīδāraiiaţ spəņtō mainiiuš, yå amauuaitīš tušnišāδō hudōiýrīš vərəzi.cašmanō
sraoiýrīš darəγō-rąrōmanō; yå bərəzaitīš bərəziiāstå, yå huiiaonå pərəýu.yaonå,
rauuō.fraoýmanō dasaýauuaitīš frasrūtå upa-dāraiiən asmanəm.
Yt. 13.29. Spəņta-Mainiiu maintained the sky, and they sustained it from below, they,
the strong Fravaøis, who sit in silence, gazing with sharp looks; whose eyes and ears
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are powerful, who bring long joy, high and high-girded; well-moving and moving afar,
loud-snorting, possessing riches and a high renown.
By reading this article we know that Spandarmaz (spəðta ārmaiti-), fifth Amәúa Spәņta,
appoints best special Fravaøis to protect the sky. Here some of very good attributes in
praise of the Fravaøis are listed. "rauuō.fraoýman-" refers to the power of flying of
these guardian angels. It is translated to "fast flying" in Persian. (Purdavoud 2, 1968, p.
66) This adjective was also used in Tir Yašt to describe Tištar yazata. Mowlaei
according to the interpretation of Bartholomae has concerned the second part of this
word from the root of "frav-" "to fly, to swim" (Mowlaei, 2003, p. 181).
Yt. 13.70. tå hē jasåņti auuaŋhe, yezi-šē bauuainti anāzarətå xšnūtå ainitå, aţbištå uγrå
aúāunąm frauuaúaiiō. tå dim auua nifrāuuaiieņte, mąnaiiәn ahe yaýa nā mərəγō
huparənō.
Yt. 13.70. And they come to his help, if they have not been hurt by him, if they have been
rejoiced by him, if they have not been harmed nor offended, the awful Fravaøis of the
faithful: they come flying unto him; it seems as if they were well-winged birds.
In this paragraph "frāuuaiieņte" means "flying" derived from "frav-" which means "to
fly" (Cheung, 2007, p. 90; Reichelt, 1968, p. 245). This section confirms the previous
paragraph. Comparing Fravaøis' flying with well-winged birds, it also claims that
Fravaøis will help the ones by whom they have not been harmed nor offended.
Warharān (Bahrām) Yasht
Yt. 14.19. ahmāi haptaýō ājasaţ vazəmnō, vərəýraγnō ahuraδātō, mərəγahe kəhrpa
vārəγnahe uruuatō aδara-naēmāţ. pišatō upara-naēmāţ. yō vaiiąm asti āsištō, rəņjištō
frauuazəmnanąm.
Yt. 14.20. hō aēuuō uštanauuatąm, išuua vasma apaiieiti; hasciţ vā nōiţ vā yaţciţ vazaiti
huuastəm, yō vazaiti zaršiiamnō; aγrąm usaitīm ušåŋhəm, axšafni xšafnīm isəmnō,
asūiri sūirīm isəmnō.
Yt. 14.19. Unto him (who worships Bahrām yazata and asks for his help) for the seventh
time goes flying in the shape of a bird, fluttering the wings, stout in the lower part and
wounding in the upper part. Who (i.e. the bird) is swifter than (all other) birds and is
lightest amongst the flying ones.
Yt. 14.20. He alone amongst the living creatures goes quickly like an arrow. None
other, but only that bird goes quickly at the time of first glittering dawn, wishing
darkness to be no darker and wishing weapon for those without weapons.
Pourdavoud has considered "vārәγan-" which is a mythical bird as a falcon (eagle)
(Pourdavoud 2, 1968, p.123). Hymns of the seventh kardah (: section) of Bahrām Yaøt
describe the god of victory as a giant bird and state that Bahrām appears for the seventh
time in the shape of an eagle that flies to the highest point. It is the fastest and the
lightest bird. Among all creatures, it alone goes in front like an arrow. He flies
searching for food at dawn and waits for the sunrise. It flies to the top of high
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mountains. It flies into the depth of mountains. It flies to the bottom of the valleys. It
flies above the trees. It listens to the birds singing.
In Persian mythology, eagle has a special value. In ancient Persia, eagle has been
considered as a holy bird or a bird bringing fortune. And it has been the symbol of sky
in ancient legends. Golden Eagle was an ancient Iranian flag, and it is mentioned
repeatedly in the Shāhnāmeh. In the mythological and ethnic beliefs, eagle is the king of
birds, and the only bird that can stare into the sun that is the irony of humiliating the
world. Flying eagle, dominating all creatures on the earth is a sign of his superiority and
excellence (Dadvar & Mansouri, 2006, pp. 110-111).
Eagle with open wings is the symbol of divine protection. The patron god protects not
only humans, but also all tame and wild animals (Malekzade Bayani, 1972, p. 15).
According to the symbolic features of eagle, and also these paragraphs of bahr¦m Yaøt,
we notice that seventh appearance of bahr¦m yazata in the body of the eagle, shows his
support of Zoroaster and other creatures as well as his power and superiority over all
over.
Zāmyād Yašt (Hymn to the Earth)
Yt. 19.34. āaţ yaţ hīm aēm draoγəm vācim aŋhaiýīm cinmāne paiti barata vaēnəmnəm
ahmaţ haca xvarənō mərəγahe kəhrpa frašusaţ, auuaēnō xvarənō fraēštō yō yimō xšaētō
huuąýβō brāsaţ yimō ašātō dəuš.manahiiāica hō stərətō nidāraţ upairi ząm.
Yt. 19.35. paoirīm xvarənō apanəmata xvarənō yimaţ haca xšaētāţ šusaţ xvarənō yimaţ
haca vīuuaŋhušāţ mərəγahe kəhrpa vārəγnahe, aom xvarənō haņgəuruuaiiata miýrō yō
vouru.gaoiiaoitiš yō sruţ.gaošō hazaŋrā.yaoxštiš, miýrəm vīspanąm dahiiunąm
daήhupaitīm yazamaide yim fradaýaţ ahurō mazdå xvarənaŋuhastəməm mainiiauuanąm
yazatanąm.
Yt. 19.36. yaţ bitīm xvarənō apanəmata xvarənō yimaţ haca xšaētāţ šusaţ xvarənō yimaţ
haca vīuuaŋhušāţ mərəγahe kəhrpa vārəγnahe, aom xvarənō haņgəuruuaiiata vīsō
puýrō āýβiiānōiš vīsō sūraiiå ýraētaonō yaţ ās maúiiānąm vərəýrauuanąm
vərəýrauuastəmō ainiiō zaraýuštrāţ.
Yt. 19.38. yaţ ýritīm xvarənō apanəmata xvarənō yimaţ haca xšaētāţ šusaţ xvarənō
yimaţ haca vīuuaŋhušāţ mərəγahe kəhrpa vārəγnahe, aom xvarənō haņgəuruuaiiata
naire.manå kərəsāspō yaţ ās maúiiānąm uγranąm aojištō ainiiō zaraýuštrāţ nairiiaiiāţ
parō hąm.vərətōiţ.
Yt. 19.34. But when he began to find delight in words of falsehood and untruth, the
Glory was seen to flee away from him in the shape of a bird. When his Glory had
disappeared, then the great Yima Xšaēta, the good shepherd, trembled and was in
sorrow before his foes; he was confounded, and laid him down on the ground.
Yt. 19.35. The first time when the Glory departed from the bright Yima, the Glory went
from Yima, the son of Viuuaŋhaðt, in the shape of a VārÆγan bird. Then Miýra seized
that Glory, Miýra, the lord of wide pastures, whose ear is quick to hear, who has a
thousand senses. We sacrifice unto Miýra, the lord of all countries, whom Ahura Mazdā
has created the most glorious of all the gods in the heavens.
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Yt. 19.36. The second time when the Glory departed from the bright Yima, the Glory
went from Yima, the son of Viuuaŋhaðt, in the shape of a VārÆγan bird.
Then ýraētaona seized that Glory, he, the heir of the valiant Āýáiia clan, who was the
most victorious of all victorious men next to Zaraýuštra.
Yt. 19.38. The third time when the Glory departed from the bright Yima, that Glory went
from Yima, the son of Viuuaŋhaðt, in the shape of a VārÆγan bird.
Then the manly-hearted Keresaspa seized that Glory; he who was the sturdiest of the
men of strength, next to Zaraýuštra, for his manly courage.
In the above paragraphs, we read that when Jamshid committed the crime, Farr (Glory)
departed from his body in the shape of a bird in three times. It was respectively received
by Mihr, Fereydun and Garøāsb. That bird is called Vārәßan- .
Note that the "V" in Avestan and Achaemenid texts changes to "B" in Persian and also
"V" and "B" are convertible to each other in new Persian language. On the other hand
there was not "L" in Avestan and Achaemenid texts, and "R" in Persian had been
originally "L" which are also convertible to each other, we can say that "var" the first
part of Vārәßan- is "bāl" meaning "wing" in Persian. And "gan-" the second part is
derived from "gan-" which means "to hit" or "zadan" in Persian. So Vārәßan- means
"Bāl-zan" which means "wing-mover".
According to the definitions about this bird in paragraphs 19-21 of Bahrām Yašt, there
is no doubt that Vārәßan- is a hunter bird like falcon, hawk or eagle (Pourdavoud 2,
1968, p. 317). As mentioned before Falcon has been considered as an auspicious and
powerful bird in ancient Iran. So in Avesta, Farr has been shown in the shape of
Vārәßan-. Pourdavoud says that all these changes in the Avesta completely relate to
Iranian characteristics. Because the Iranians were strong, brave and champion, in the
Avesta the Divine Farr flies into their heroes in the body of a strong bird (Ibid, p. 3190.
According to Yt. 19, there are two types of xvarәnah-: kauuaēm xvarәnah- 'the fortune
of the Kauui- (: Kayanid / Kayanian) dynasty' and axvarәtәm xvarәnah-. The kauuaēm
xvarәnah- which is stated here belongs to the gods. By this power they may create and
preserve the world. It also accompanied the ancient kings and heroes and gave them
extraordinary powers. The axvarәtәm xvarәnah-, on the other hand, is described as an
object of desire for divinities and heroes, who permanently struggle for it. Ahura Mazdā
even prescribes to every mortal to fight for the axvarәtәm xvarәnah- (Lubotsky, 1998,
pp. 480-481).
So having the Kayanid Farr by the kings and elders shows that these kings and warriors
had been as powerful, nimble and stable as a falcon. Therefore they were worthy of this
gift of God to be victorious in their governance.
Conclusions
In the Yašts many characters are able to fly. Some of them appear in the body of a bird
in order to fly in the sky. For example, changing Paurva to a vulture by Fereydun and
the seventh appearance of Bahrām Yazata in the body of an eagle enables them to fly in
the sky. Farr departed from Jamshid in the body of falcon (eagle) and goes into Mihr,
Fereydun and Garøāsb. Tiøtar yazata also comes in three different non-bird
configurations and by flying falls rain on all over the world.
The notion of flying of these mentioned characters in Avesta has certainly a purpose.
Because the birds are godly creatures, flying should be divine and godly. Changing the
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shape to a bird, specially falcon, eagle and vulture that were sacred and venerable birds
in ancient Iranian culture is looking for a righteous an acceptable aim of Mazdā. So
achieving wings and flying have concepts such as sublimation, excellence, perfection,
power and protection. However; in Avesta (vandidād, Fargard 1. 5, Fargard 7. 2-3,
Fargard 8. 16-18), Demon has also the power of flying, but it is not certainly godly;
because fly had been from Xrafstarān and evil creatures. Moreover fly is an insect and is
not a bird, so we can separate this issue from the flying of the birds.
Wings in the Avesta are the symbol of divinity, spiritual nature, mobility, protection and
all inclusive powers of God, the power of transcendence of the material world,
tirelessness, absolute presence, freedom, victory and agility.
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