Republic of the Philippines

Region III
President Ramon Magsaysay State University
Iba, Zambales, Philippines

COLLEGE OF TEACHER EDUCATION

MYTHOLOGY AND FOLKLORE

(MAJOR 5)

ANCIENT MIDDLE EAST:

PERSIA

Presented By:

Caspillo, Gerby
Daes, Hazel Mae
Dalaodao, Kenneth
Delos Reyes, Ashley
De Guia, Rica Joy

Bachelor of Secondary Education – English 2A

Sir. Vincent Vlex Pobre

Subject Instructor
I. INTRODUCTION
PERSIAN MYTHOLOGY
Persian mythology or Iranian mythology is the body of myths originally told by ancient
Persians and other Iranian peoples, Parthians, and Persian empires and a genre of ancient
Persian folklore. These stories concern the origin and nature of the world, the life and activities
of deities, heroes and mythological creatures, and the origins and significance of the worship
and ritual practices of the ancient Persians

Characters in Persian mythology almost always fall into one of two camps. They are
good or bad. The resulting discord reflects the nationalist ideals of the early Islamic era as well
as the moral and ethical perceptions of the Zoroastrian period, in which the world was seen as
locked in a battle between the destroyer Ahriman and his demonic dew hordes and their one -
The Iranian partisans, against the Creator Ormuzd, who although not participating in the daily
affairs of mankind, was represented in the world by the Iranian izads and righteous ahlavs.

Ancient Persian Mythology is the term now referencing ancient Iranian religion prior
to the rise of Zoroastrianism between c. 1500-1000 BCE. This was a polytheistic faith with a
pantheon led by the supreme god Ahura Mazda (“Lord of Wisdom”), champion of order,
against the dark forces of Angra Mainyu (“Destructive Spirit”) and his legions of chaos.

As with other ancient polytheistic faiths, the gods of the Early Iranian Religion each
had their own field of expertise they presided over and to whom one would pray for specific
needs. In the present day, one would not go to one's dentist and ask they fix one's car, care for
one's children, improve one's marriage, or make one's crops grow; one would consult a
mechanic, a childcare professional, marriage counselor, and agricultural specialist.

This was the paradigm of all ancient polytheistic faiths and why the people who
believed in polytheistic belief systems would have considered the concept of monotheism
absurd (as exemplified by the later reaction against Akhenaten's efforts to install monotheism
in Egypt during his reign of 1353-1336 BCE). No one god, it was thought, could attend to so
many different people's various needs.

Even so, between c. 1500-1000 BCE, Zoroaster conceived of a new vision in which one
Supreme Deity – Ahura Mazda – could do so and, according to this revelation, had always
done so; people had simply been mistaken in thinking there were many gods when there had
always only been one. After Zoroaster's vision, the pantheon of deities was demoted to
emanations of Ahura Mazda. One could still pray to a figure such as Anahita for help in
conception but would do so in the knowledge that this was not an actual goddess but simply an
aspect of Ahura Mazda.

II. SOURCES AND DEVELOPMENT

The ancient Persian religious tradition was passed down orally, and the only written
texts relating to it come from after the prophet Zoroaster (c. 1500-1000 BCE) initiated the
reforms which would become Zoroastrianism. The Avesta (Zoroastrian scriptures) is the
primary source in the section known as the Yasht which deals with pre-Zoroastrian deities,
spirits, and other entities. Other information on pre-Zoroastrian religion comes from later
works known as the Bundahisn and the Denkard and, to a lesser extent, the Vendidad.

The Vendidad text provides insight on how one should practice Zoroastrianism and
mentions various entities and rituals which predate the founding of the religion. The other
major sources for Persian mythology are the Shahnameh (“The Book of Kings”) written by the
Persian poet Abolqasem Ferdowsi (l. 940-1020 CE) drawing on the much earlier oral tradition,
and the popular One Thousand Tales (better known as The Arabian Nights), written during the
Sassanian Period (224-651 CE) and also based on oral tradition.

The Vendidad text provides insight on how one should practice Zoroastrianism and
mentions various entities and rituals which predate the founding of the religion. The other
major sources for Persian mythology are the Shahnameh (“The Book of Kings”) writtenThe
early Iranian deities were almost completely reimagined by Zoroaster but many retained their
original function to greater or lesser degrees. How these deities were venerated by the pre-
Zoroastrian Persians is unclear but it is certain that rituals involved fire (considered a divine
element and also a god), were conducted outdoors, and elevated the supreme principle of
Goodness personified in the being of Ahura Mazda, king of the gods.

III. THE HISTORY OF THE FARAVAHAR SYMBOL

Faravahar is a symbol very dear to ancient Iranians. Despite deriving from the ancient
Persian religion Zoroastrianism, nowadays it has lost its religious significance and considered
a cultural symbol. Faravahar means ‘guardian angel’ and represents life after death. It says that
if you behave well during your life on earth you will be compensated with a good life after
death. In short, the Faravahar Symbol reminds us that if we think good thoughts and speck
good words, we will be good people with satisfying lives.

In connection with Gods and Goddesses, Faravahar represents both Ahura and
Ahreemanic symbolism. The half-human part which is the upper half is representing
Ahuramazda, the Ancient Persian God of Good and the half Beast part which is the lower half
is representing Ahreeman, the Ancient Persian God of Evil.

IV. EVOLUTION OF GODS IN PERSIA

From the Ancient Civilizations Era, all the way to and somewhat during The Kingdom
Era, Iranians had a Polly Thesis System of Gods (Multi Gods). During these periods, both
Ahura Mazda and Ahreeman existed, yet they were only two major Gods amongst a number
of other Gods and Goddesses. As it is documented in scriptures, during these periods, Zurvan
was the father of Ahura Mazda and Ahreeman.
 Suddenly during The Kingdom Era, when Zoroastrianism hit the screen, Zoroastrians
primarily believed in two major forces of Ahura Mazda and Ahreeman. Rest of the Gods
became less important and somewhat vanished! They were only cherished by non-Zoroastrians.
Later on, Zoroastrians started to believe in Mono Thesis and the one and only God, Ahura
Mazda.

So, in a way Ahura Mazda had existed way before The Kingdom Era and Avestan Era,
yet during this period, he became The Major God. On the contrary, by the rise of
Zoroastrianism, the Mithraism philosophy had faded away. Mithraism was a major religion
and Mitra was a major Goddess. Mithraism was exported from Iran to Greece, Rome, India
and Northern Territories.

V. PERSIAN GODS AND GODDESSES

1. AHURA MAZDA

Ahura” means “Universe” and “Mazda” means “Intelligence”. Ahura Mazda means the
“Universal Intelligence” which exists within all the elements that make up our universe. He is
the highest spirit worshipped in Zoroastrianism.

• He is the highest spirit worshipped in Zoroastrianism.

• the creator of the universe and the things in it, being at the same time wise and
good.
• the supreme being in Garothman (heaven), the uncreated spirit.
• He never changed
• Without him, there is nothing in existence.
• He stands for light, good, love, peace, forgiveness, wisdom, fairness, faith and
logic.
2. AHREEMAN
• Ahreeman was the force behind the anger, greed, envy and other negative and
harmful emotions.
• He also brought chaos, death, disease and other ills into the world.
• MALE MASCULINE GODS
• He stands for dark, evil, hate, war, doubt, hunger and destruction.
• Humans and gods alike had to choose which spirit to serve.
 Ahura Mazda and Ahreeman cannot exist without one another and all elements and
humans must keep a balance between the two. The balance between the Light side and the Dark
side must be established so the universe will function properly and our lives will maintain a
smooth and functional path. Some elements and humans may gain more of one side and lack
the other side but this imbalance may cause problems.

Too much light can cause mediocrity, indifference, inactivity, isolation, and stagnation
while too much dark can cause over-aggression, vanity, intolerance, and selfishness. To gain
the best results is to maintain a natural flow of light and dark sides throughout the universe and
throughout our lives.

3. ANAHITA
• Anahita means unstained, clean and innocent.
• She was an Ancient Persian deity.
• She is named the eternal virgin, goddess of war, love and fertility.
• FEMALFEMININENE GODDESSES
4. ATAR
• Atar or Azar Goshasb is the God of Fire who owns a very powerful horse.
• He is the son of Ahura Mazda
• He is conceived of as a spirit of fire
• He symbolically represents the life-animating force, which is radiating from
spirit of Ahura Mazda.
• He has superhuman strength, stamina, resistance to injury and various skills
mystical in nature.
• He may be able to control fire, but he has yet to demonstrate the full range of
his power.
• He can cross between various dimensions because he was supposed to guide the
cremated dead to the afterlife.
5. BAHMAN
• He is the Modern Persian form of Avestan Vohu Manah meaning “good mind”.
• This was the name of a Zoroastrian god which is associated with domestic
animals
6. VERTETHRAGNA
• The personification of aggressive triumph.
 • He punishes the evil done by the demon.
• He appears in many shapes such as a bird of prey, bull, camel, bear, youth,
warrior with a golden sword, wind, etc.
• His appearance as a bird and bear were especially popular
7. BAHRAM
• He is the Persian War God, the great guardian of Aryans.
• He protects Aryans from battle and war
• He represented as being in constant battle against his enemies, men and demons,
and wizards-priests
8. INDIRA
• He is also known as the god of warfare with ugliness.
• He promotes courage and bravery.
• He often rides an elephant.
• MALE FEMININE GODS
9. MITRA
• She is the Sun Goddess of seal, agreement and treaty.
• She stands for honesty, friendship, contracts and meetings.
• Mitra is one of the most powerful and one of the original of Ancient Persian
Gods and Goddesses.
• Mitra shines wisdom and light on the good Aryans (Noble People
10. HVAR KSATA
• Also given as Hvare-Khshaeta, the god of the sun whose name translates as
“radiant sun”. He was considered the deity of the full sun whereas Mithra was
god of the rising sun. The sun was also seen as Hvar Ksata himself. He was
among the most popular and widely venerated gods of the early pantheon along
with his counterpart Mangha (better known as Mah), goddess of the moon. As
god of the sun, and the sun itself, Hvar Ksata was responsible for life on earth
through the flourishing of crops. Even after he was overshadowed by Mithra,
who eventually took on his role as a sun god, he continued to be honored and
was associated with divine grace legitimizing kingship.
11. HAOMA
• Haoma was the god of the harvest, health, strength, and vitality and the power
which gave the plant of the same name its potency. He was associated with
 Anahita, Mithra, and Atar. People prayed to Haoma for strong sons, and the
haoma plant is said to have been instrumental in Zoroaster's conception as his
father mixed the haoma with milk which he and his wife drank prior to sex. The
plant is thought to be of the genus ephedra (though this is contested) and was
pressed for its juice which was then consumed to produce an altered, elevated,
state of consciousness in which one could clearly apprehend the divine. In this
state, one had increased strength, vitality, and vision which were gifts of Haoma
as was an abundant harvest. Haoma does not seem to have been worshipped in
a specific ritual but rather participated in any ritual in which the haoma plant's
juices were utilized.

VI. PERSIAN MYTHICAL CREATURES

1. AL

Also known as the demon of childbirth, she is said to harm or kill unborn babies and
their mothers. The Al is a nocturnal predator who preys on newborns and was among the most
feared of all the evil spirits. It was usually depicted as an old woman with sharp teeth, long,
stringy hair, and talons which could also harm or kill pregnant women and would strike when
mother and child were sleeping.

An Al carries a basket with her, seeking out those wchildrenhild to remove the unborn
child’s liver or lungs.

2. AZHDAHA

Azhi Dahaka was the great three-headed dragon created out of the lies of Angra Mainyu
to thwart any positive impulse in the world and create chaos. Dragon serpents (azhi) frequently
appear in Persian mythology as the embodiment of evil and disorder, and Azhi Dahaka was the
most fearsome of them all. It is described as having a thousand senses and so is aware of any
possible threat and can defend against it while, at the same time, knowing where its prey is at
any time.

It was considered invincible and was only finally defeated by the great Persian hero
Thraetaona who captured and imprisoned him, keeping him in chains until the end of the world
at which time he will be killed by the resurrected Karsasp, slayer of Kamak.
3. FULAD-ZEREH

Can be translated to “possessing steel armor” that had a penchant for a beautiful woman
and roamed the land capturing ladies that took his fancy. Perhaps he should’ve been less
distracted by the fairer sex, though as both Fulad-Zereh and his mother were eventually killed
and burned by the heroic Amir Arsalan.

4. HADHAYOSH

This creature is slightly more talented than the modern-day ox and has four legendary
weapons and its arsenal, including a powerful horn that are able to injure the toughest of foe,
has the ability to generate enough heat for a victim to be burned to ash in just one touch.

5. HUMA

A self-consuming avian that see itself ablaze and rises from the ashes every few
hundred years. For those that bought their binoculars, though Persian believed a glimpse of this
compassionate creature will grant a lifetime of joy and happiness. But if a Persian was to kill
the Huma, they would die on 40 days.

6. KARKADANN

It is a unicorn known to Muslims. It is described as the fiercest and most terrible beast
alive. It inherits solitary and territorial character from the Monoceros and carries it to such
lengths that it will not suffer another animal grazing within a hundred parasangs from itself. It
is a mortal enemy with an elephant; when it sees one, it jumps to a nearby tree and sharpens its
horn on the trunk. Then it charges and thrusts its horn through the elephant's soft underside.

However, it finds itself unable to remove the carcass from its horn. The elephant's fat
melting in the sun gets into the eyes of the karkadann, blinding it so that it lies down on the
shore. In the end, there comes the giant bird rukh or roc which carries both the karkadann and
the elephant off to feed its young.

7. ROC

In reality, however the creature that the Roc is believed to base on is around two times
as large as the common bald eagle, which isn’t quite impressive. This mythological feathered
creature is as famous in Persian Literature as it is in Arabic Fairy Tales.

8. MANTICORE
 Hiding its lion-like body, the Manticore uses its human head to lure its prey and may
shoot venomous spines to either paralyze or kill its victims. Once dead the Manticore will
devour its prey whole-leaving behind no clothing, bones and so on.

9. SIMURGH

is the modern Persian name for a fabulous, benevolent, mythical flying creature. The
Simurgh was thought to purify the land/water, and hence bestow fertility. The creature
represented the union between the Earth and the sky, serving as a mediator and messenger
between the two. Iranian legends consider the bird so old that it had seen the destruction of the
world three times over. The Simurgh learned so much by living so long that it is thought to
possess the knowledge of all the ages.

In one legend, the Simurgh was said to live 1,700 years before plunging itself into
flames (much like the phoenix).

In one of the Kurdish folk tales, a hero rescues Simurgh's offspring by killing a snake
that was crawling up the tree to feed upon them. As a reward, the Simurgh gives him three of
her feathers which the hero can use to call for her help by burning them. Later, the hero uses
the feathers, and the Simurgh carries him to a distant land.