فره از پوروشسب روی برتافت یا برنتافت؟

1. Introduction
In the history of different races and nations, myths have varied functions and they have never faded; but, they have changed their way and function. Many researches are done on Farrah and its types, but none of them has studied Farrah of Zoroaster’s father, his cruelties against his son and transfer of Farrah from mother to Zoroaster. However, public opinion is that in the case of even a small mistake or misguidance, Farrah turns away from the person; in no text, it is noted that Farrah leaves Purvashasb.
In this paper, the question is why, despite the public opinion about Farrah that in case of mutiny or bad deed it leaves its owner, there is no text about Farrah leaving Purushasb. In this research, by studying Farrah, its traits and functions, manners and causes of Farrah leaving its owner are studied. Here, Purvashasb’s Farrah, what effect it had on his life and why Farrah didn’t leave Purvashab are surveyed.
Two points highlight the importance of this research. The first is the lack of research on Purvashasb and the fact that the concept of Farrah, as one of the most basic Zoroastrian concepts, will be clearer by fundamental research, especially on a person such as Purvashasb, father of Zoroaster, who is one of the first people who owned Farrah. To this end, by looking at the concept of Farrah and its characteristics, the cases cited are analyzed with the analytical study of library sources. The general method of research was to analyze and compare the first hand and the second hand texts about the father of Zoroaster, Purvashasb. Based on these sources, Purvashasb’s Farrah, its characteristics and its maintenance with him was studied.
 
2. Methodology
Farrah is a cosmic and Izadi force and a brilliant aura. An Izadi light that has been deposited in its owner and gives him long life, triumph, power, wealth and good fortune. Farrah is also the shining symbol of the ideal king and the glowing symbol of the kingship. Farrah is related to celestial stars of Ahurmazda, Amashaspandan and gods and is associated with the concept of a life-giving force with the waters of the Farakhkart sea and the Hirmand River, haoma and seeds and semen of the living creatures. Therefore, Farrah has a fetal and seminal concept in which the elements of the semen of life are known. So, Farrah is a part of the essence and divinity that assigns humanity to man. The relation and correlation with the light is of great importance because the material and spiritual faces of Farrah are signs of the light and aura. In the history of Zoroaster, Farrah also appears with light, brightness and fire. In the story of the birth of Zoroaster, Farrah, has become apparent in the form of the fire that propagates light. This fire came from eternal brightness, and forty-five years before Zoroaster reached Ahuramazda, it merged with the Zoroaster’s mother, and Farrah was combined with fire in Zoroaster’s mother. Farrah appears differently at the time of leaving its owner. For example, it parts with Jamshid as a bird (namely vārǝγna-); it also follows Ardashir in form of a ram. But, about the existence of Farrah in the father and mother of Zoroaster and why, despite the complicity of Purvashasb with demons to destroy Zoroaster, Farrah doesn’t leave Purvashasb.
 
3. Discussion
Purushasb is the father of Zoroaster and the son of the Patiritarasb of the family of Sepitman. He was the fourth person to squeeze haoma and as a reward of his good deeds, he had a son named Zoroaster. After marrying Dughdu, for years he wished to have a son. Athron, Arteshtar and Vastriush were his son. That’s why Amshaspands Bahman and Ordibehesht appoint Purvashasb to search haoma. Purvashasb travels to the Daeti River. Surprisingly, he reaches that tall tree. He takes haoma and takes it to Dughdu and gives it to her. Purvashasb grinds the haoma that contains frawahr of Zoroaster and mixes it with cow’s milk. Purushasb and his wife drink from this milk mixed with haoma. Farrah which is in the body of Dughdu, Combines with fouhar and body of Zoroaster and by the intercourse between them, the sprout of Zoroaster is conceived. At the time of his birth, Zoroaster laughs instead of crying; demons deceive his father that his son is crazy, so Purvashasb tries to kill his own son Zoroaster. Here, a few points are notable: First, the laughter of Zarathustra after his birth, the stopping of spells and the death of the magicians who had wounded Zoroaster during his childbirth and childhood, Zoroaster’s return to the wizards by his father in order to kill him and salvation of Zoroaster from these disasters, were all miracles to show how Zoroaster is great and extraordinary.  This wasn’t the only cause of the happiness of Purvashasb. He believed that the divine Farrah, that Ahuramazda had given to Zoroaster, was the guardian of Zoroaster's soul. It was so powerful that, in addition to the owner of Farrah, his close relatives, relatives and animals were protected against various disasters.
Second, although magicians erred in belief of Purvashasb in his son, as he himself called for the magicians to kill his son, and in order to compensate for the disasters that occurred in the miracles of Zoroaster to magicians and demons, Purvashasb gave to the magicians; but as Ebrahim (peace be upon him), who wanted to kill Ismael, knew that whatever the outcome would be, the will of God would turn it to a good result. Purvashasb believed that there would be no harmful event for his son, and the divine Farrah of Ahuramazda always guarded him. In this regard, the good thought of Purvashasb is superior to his deeds. Although he has an unpleasant attitude towards his son, his thought is benevolent and his deed is not in contradiction with his duties.
Third, undoubtedly Purushasb loved his son, Zoroaster, because he was the source of his life and the rewards of his sufferings. Moreover, the life of Zoroaster was combined with the life of Purvashsab in all aspects. Zoroaster, who had a divine Farrah since childhood, objected to the unpleasant deeds of his father and made him aware. This controversy was not only due to the dishonest actis of Purvashasb against his son, but as part of the tasks of Zoroaster as the future prophet.
Fourth, we know that when Zoroaster was seven years old, the wise and smart Barzin Koros went to Purvashasb's house and asked him to send Zoroaster with him as a child who deserves to be well-off and kept away from evil. Purvashasb did so, and Zoroaster was freed from the devil and magic for years. If Purvashasb really wanted his son to be killed, he would not have accepted the offer of keeping Zoroaster away from the demons and magicians.
 
4. Conclusion
In conclusion, based on the findings of the research, since in the Avesta, there are three types of Zoroaster’s Farrah, Kiani Farrah and Iranian Farrah, and moreover, in the Pahlavi texts and Shahnameh Izadi Farrah, people's Farrah and also Iranshahr Farrah are noted, it’s concluded that although, apparently, Purvashasb is deceived by demons and intends to kill Zoroaster, but there is no point in text that refers to Farrah leaving him. This can mean that Purvashasb did not enjoy the blessings of the Farrah from the beginning, and leaving Farrah was for those who needed the divine legitimacy and approval, which is especially true for the kings. According to the ideal king notion, when a king was misguided, his people were also misguided. This is while Zoroaster’s father has no position and only by fulfilling his duties and good deeds has gained the merit of general Farrah; his wish is fulfilled and he is given a divine son. In addition, Purvashasb submits to heavenly test to kill his son, in order to more than before reveal the miracles which were sign of prophecy of Zoroaster. The story of Purvashasb and Zoroaster is not a story of murder and bloodshed, which leads to the loss of general Farrah, but it is a story of his sacrifice and submission, as the same is happening between Prophet Ibrahim and his son, Ishmaeil.