Form and Function
The simurgh is depicted in Iranian art as a winged creature in the shape of a bird, gigantic enough to carry off an elephant or a whale. It appears as a kind of peacock with the head of a dog and the claws of a lion; sometimes however also with a human face. The simurgh is inherently benevolent and unambiguously female. Being part mammal, she suckles her young. The simurgh has teeth. It has an enmity towards snakes and its natural habitat is a place with plenty of water. Its feathers are said to be the colour of copper, and though it was originally described as being a Dog-Bird, later it was shown with either the head of a man or a dog.
"Si-", the first element in the name, has been connected in folk etymology to Modern Persian si "thirty". Although this prefix is not historically related to the origin of the name simurgh, "thirty" has nonetheless been the basis for legends incorporating that number, for instance, that the simurgh was as large as thirty birds or had thirty colours (siræng).
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).
The simurgh was considered to purify the land and waters and hence bestow fertility. The creature represented the union between the earth and the sky, serving as mediator and messenger between the two. The simurgh roosted in Gaokerena, the Hōm (Avestan: Haoma) Tree of Life, which stands in the middle of the world sea Vourukhasa. The plant is potent medicine, is called all-healing, and the seeds of all plants are deposited on it. When the simurgh took flight, the leaves of the tree of life shook making all the seeds of every plant to fall out. These seeds floated around the world on the winds of Vayu-Vata and the rains of Tishtrya, in cosmology taking root to become every type of plant that ever lived, and curing all the illnesses of mankind.
The relationship between the simurgh and Hōm is extremely close. Like the simurgh, Hōm is represented as a bird, a messenger and as the essence of purity that can heal any illness or wound. Hōm - appointed as the first priest - is the essence of divinity, a property it shares with the simurgh. The Hōm is in addition the vehicle of farr(ah) (MP: khwarrah, Avestan: khvarenah, kavaēm kharēno) " glory" or "fortune". Farrah in turn represents the divine mandate that was the foundation of a king's authority.
It appears as a bird resting on the head or shoulder of would-be kings and clerics, so indicating Ormuzd's acceptance of that individual as His divine representative on earth. For the commoner, Bahram wraps fortune/glory "around the house of the worshipper, for wealth in cattle, like the great bird Saena, and as the watery clouds cover the great mountains" (Yasht 14.41, cf. the rains of Tishtrya above). Like the simurgh, farrah is also associated with the waters of Vourukasha (Yasht 19.51,.56-57). In Yašt 12.17 Simorgh's (Saēna’s) tree stands in the middle of the sea Vourukaša, it has good and potent medicine, is called all-healing, and the seeds of all plants are deposited on it.
Famous quotes containing the words form and function, form and/or function:
“Form and function are a unity, two sides of one coin. In order to enhance function, appropriate form must exist or be created.”
—Ida P. Rolf (1896–1979)
“Dug from the tomb of taste-refining time,
Each form is exquisite, each block sublime.
Or good, or bad,—disfigur’d, or deprav’d,—
All art, is at its resurrection sav’d;
All crown’d with glory in the critic’s heav’n,
Each merit magnified, each fault forgiven.”
—Martin Archer, Sir Shee (1769–1850)
“It is not the function of our Government to keep the citizen from falling into error; it is the function of the citizen to keep the Government from falling into error.”
—Robert H. [Houghwout] Jackson (1892–1954)