Arda Viraf is a dream journey of Zoroastrian religious man into Heaven and Hell in Sassanid Era. Arda Viraf is father of spiritual journey in the world.
Who is Arda Viraf?
The antagonist of the book is called Arda Viraf whose name is open to debate. The first part of his name “Arda” has otherworldly connotation, however some defines it “trustful or righteous”. The same thing goes for the second part, too. On the one hand, some believe that his name is Arda Wiraz as once mentioned in Avesta; and on the other hand, some say his name is Viraz according to Pazand and Sanskrit language. To make it more complex, the anonymous writer introduces him as Veh Shabur with seven sisters/ wives who is among the top ranking Mobeds (Zoroastrian religious men is called Mobed). That’s all said in the text. There is no historical record of such a man in ancient Persian history. It might partly disappeared because of many rewriting and altering after the fall of Sassanid Empire.
Author and Time of Writing
Arda Viraf is written by an anonymous author. The date of writing the text is unsettled. But, historical names in the book cause the scholars to estimate the date of the writing the book to Sassanid Empire (224 to 651). The author begins his book with introducing Zartosht, Zoroaster, and 300 years of purity and faith toward Zoroastrianism. Then the evil-doer Alexander, the Roman, invaded Persian (330 BC) and burnt the holy books of Avesta and Zand, written on cow-skins with gold ink safe kept in Stakhar Papakan (Cube of Zoroaster).
Cube of Zoroaster, Naqsh-e Rostam
Alexander’s death brought confusion to Iranshahr and “religions of many kinds, and different fashions of belief, and skepticism, and various codes of law were promulgated in the world”. According to late books written on Persian History, we now know that this “confusion” period refer to Parthian Empire (247 BC – 224 AD) who was famous for religious tolerance. It was Adurbad Maraspandan, the famous minister of Shapur II (309-379 CE) who brought the glory of Zoroastrianism back to Iran again. Another historical name mentioned in Arda Viraf book is Veh Shapur, the famous Mobed in the time of Khosrow I (531-579 CE). These names enhance the chance fixing the date of writing to Sassanid Era.
According to this Middle Persian text, Arda Viraf as chosen out of seven other righteous men. He embarks on this journey wholeheartedly despite his wives’ disapproval. After drinking a mixture of wine, mang (Indian Cannabis), and Haoma (Divine plant in Zoroastrianism), his soul went from the body to Chinvat Bridge and come back after seven days and nights. While his soul was roaming around, his seven sisters reciting Avesta sitting on Persian Carpet next to ever-burning Fire. After coming back from afterlife, he asked for food and wine. Then he began telling his vision of heaven and hell.
Vision of Heaven and Hell
Arda Viraf vision of heaven and hell is similar to otherworldly visions of monotheistic religion. In aromatic heaven, he can “taste immortality and pleasure eternally’. The heaven is a home to devotees of Zoroaster and his book. There are three categories of heaven dwellers, Star, Moon and Sun. The author names “Gayomard (Keyumars), Zartosht, Kai-Vishtasp, Frashoshtar, Jamasp, and other well-doers and leaders of the religion” as well.
Paradise in Arda Viraf
The wanderer again walks on Chinvat Bridge to enter hell where a dreadful river runs beneath it. In this part, the author lists the sins and punishments of evil-doers in a grotesque way. Here are some most frequent sins in hell: disrespect to four elements known as Akhshig, adultery, cruelty to animals, False judgement, sorcery, backbiting and telling lies. It is important to note the anti-feminism perspective of author in the book which could be in Abrahamic religion as well.
Persian Divine Comedy
Dante completed his Divina Commedia (Divine Comedy) in 1320 in Italy. Divine Comedy, one of masterpiece of world literature revolve around the vision of afterlife in Christianity. Dante takes a journey to Inferno, Purgatory, and Paradise by help of great ancient Greek poet, Virgil. Dante’s belief in Holy Trinity made him divide the afterlife world into three section; while duality in Zoroastrianism made Arda Viraf see the afterlife in two sections; heaven and hell. Both books represent the established religion of their given time by the religious authorities; Mobed Mobadan in Zoroastrianism and Pope in Christianity.
One can say that Arda Viraf is a forerunner of spiritual journey to after world in world literature which Divine Comedy is the par excellence.
Arda Viraf and Mi’raj
Arda Viraf Journey and Mi’raj journey by Islamic Prophet Muhammad share certain similarities. First, both travelers are introduced as chosen person and prophet in holy texts. Muhammad, like Arda Viraf, goes on night journey, both physical and spiritual, on the back of a white winged beastlike horse called Buraq to heaven. His journey to heaven is called Mi’raj, literally means “ascending”.
Ascent of Muhammad to Heaven from the Khamseh of Nizami
Muhammad is accompanied by Archangel Gabriel, while Arda Viraf has two companies; Sraosha or Srosh the pious and Adar the angel. Muhammad meets Adam, Abraham, Noah, Moses and Jesus in his journey, however, the Zoroastrian messenger never meet Zoroaster. In both of these divine voyage, the visitors narrate their vision of heaven and hell to confirm the common belief of afterlife. Whereas the Zoroastrian version was marginalized throughout the history, the Islamic account of night journey, nearly 400 years after Arda Viraf, were praised lavishly in literature and painting, particularly Persian Miniature. The shining example of Mi’raj illustration is in Khamseh of Nizami in 16th century.
Adaptation: Ardaviraf Report
Arda Viraf Report is a play by Bahram Beyzai. In his adaption, Arda Viraf meets the pantheon of characters from Persian history and mythology.