The survey of Garshasb’s three crimes and the comparison of it with Georges Dumezil’s “three functions” theory

since “three functions” such as “religious affairs management”,”bravery”, and “fertility” were appeared for the first time in Indo-European mythology by Georges Dumezil. Survey about every part of that “three functions” began in different nations of “Indo-European” family, bringing valuable researches for comparative mythology. Three other functions were known and presented in the subset of second function, i.e.,war, to survey hero’s three “crimes”, or “three-function crimes”. The structure of these myths shows a famous hero who commits three crimes in return for three functions of “divine”, “bravery” and “fertility”, and he is usually failed by the third function. In this survey, we try to investigate Garshasb’s three crimes such as: “Mazdayasni religious indignity”, “turning the fire off” and “associating with a fairy”, then adjust them with three functions. This is a library, comparative and descriptive research.
 

This survey has been done on the basis of descriptive-comparative method and by the use of library research. In this research, we try to answer these questions: What are three mythological functions in Indo-European families according to Dumezil’s theory? Do these three actions precede in Iran? As one of these function is the “three crimes” of famous heroes, have any Iranian heroes had such functions? In this survey, we try to explain these three functions in Garshasb myth. 

“Three actions” of mythical Indo- European myth contain these cases briefly:1) The gods of the first action have normally two features with a holy disciplinarian and ruler function:  A) Empire magical and bravery features, B) Human, regularization, pacifism, lawfulness and moralism features. They were the divine reactions of the ruler persons such as druids, monarchs, kings, minister and etc.
2)  Gods in the second action were all the reflection of war and bravery. They are famous for their militancy and physical ability in which Aryans ancient society caused forming young man association, its related rules and ceremonies and to Dumezil it has been continued up to now.
3) Gods in the third action were all the reflection of wealth, healthy, fertility, and worldly abundance on the earth. This action mostly contains common people. In Dumezil's idea, this function has different forms unlike those two ones. (Mokhtayan & Kmali, 2011, p.90)
In the subset of second action, warfare and bravery, three other actions are recognized and introduced which explained about “three crimes” or “three functions crimes” of the heroes in Indo-European families. The structure of these myths is that popular and famous warriors commit “three crimes” against “three actions” such as divine, bravery and fertility. Here we introduce these “three actions” in Garshasb myth:1) First action:   Monarchy and piety action, the Crime of despising Mazdayana religion:One of Garshasb's crimes is the despising of Mazdayasna religion .The offense of saintliness and the violation of social structure in its highest rank, i.e., the belittlement of Ormazd will cause the ruin of hero's eternity .When Garshasb despised Mazdayasna religion up on hitting arrow on him, he swooned and has is now asleep. In the case of judgment, first dead Garshasb will be resurrected; since the creation of Hormoz would not remaine if Garshasb's deeds did not excite. Zahak starts to swallow Ormazd creations, in Hourshidmah millennium. Gods revive Garshasb who is swooned and Garshasb kills Zahak. (Bahar, 2002, p, 233)     
 2) Second action:The bravery or heroic action and damning “Atash-e- Bahram”: It is the second action in association with bravery, militancy and also physical ability, which in Aryan ancient society, has introduced heroes and their related ceremonies. The bravery action is sometimes connected to “three crimes” in Indo-European people. The second crime of hero  has its roots in bravery function. In Garshasb narrative, annoying “Atash-e Bahram” was one of his crimes; that’s why he didn’t accede to paradise. His soul was constantly complaining to Zoroaster and telling that “I wish I lived in your time, accepted religion, and kept away from the hell.” Therefore, to find a way to paradise he was recounting his heroic arts and great deeds and asking for paradise as a reward, but “Atash-e Bahram” whom had the license of entering into paradise, did not forgive him. So Garshasb requested another life in order to make the hell free from daemons, but that was not the time to do so.
As we read in Pahlavi narrative, this god is so important that the fourteenth Yasht of Avesta is denominated by “Atash-e Bahram”. He is the most armed god who runs for helping people, brings treatment and power to them and overcomes daemons. He is a god who changes his appearance to a tornado, bull, white horse, fertile camel, boar, young man, Varaghna, and other creatures.
Every army who calls him during the battle, will wine. If a plain sheep is sacrificed for him, no enemy will enter into that land. Indeed, the sacrifice does not have any benefits for criminals, cause after this sacrifice, all torments will descend over them.
According to this discrimination, it is clear that Garshasb’s second crime has its roots in the second action or bravery function. As a torment, he is prohibited from entering into paradise, since he turns out and despises the fire which is the symbol of victory and heroism. (Bahar, 2002, P, 233)
3) Third action:Craftsmanship, desire and fertility (the negative meaning is avarice, greedy, sexuality, etc.):The third crime that is attributed to Garshasb, is his association and getting married with a fairy called Xnāθāiti in unhappy Kabul. The name of this fairy has come twice in Avesta.” So, the villainess devil comes and creates fairy Xnāθāiti to join and get married with Garshasb. (Avesta, 2005, P, 661) o: Zartosht replied the devil: / you! The criminal devil! / I will destroy the creation of daemon /I will destroy daemon dead body/I will destroy fairy Xnāθāiti (Avesta, 2005, p.863). This description of fairy Xnāθāiti in Avesta, displays more the devilish of her.
Garshasb is one the heroes who joins and gets married with fairy Xnāθāiti and penetrates to her soul and creates her, as a result, Boshasb daemon overcomes her, overslept her to the end of “Houshidarmah “ millennium. Fairies features are completely harmonized with the feature of fertility which is placed in third function. (Baghery hasankiade, 2005, p.97-98)
Garshasb’s third crime is rooted in craftsmanship action. Third function is related to libido; he wishes greedily like Heracles, and looks for libido, that’s why he is condemned to be overslept as it will be continued to the judgment day.

According to this explanation, it can be concluded that there is a stable structure in Indo-European myths, which is remained in these cultures during a lot of centuries, their effects are shown after many years despite geographical broadness and the reformations of different religions. Garshasb’s “three crimes” are placed in Dumezil’s “three actions”. According to “three actions of felonious”,  he despises Mazdyasna religion and the fire of warfare , afterwards, gets married with a fairy and considers her as Indian “Indera”, Greek “Heracles” Norse “Setarkazrous” and other Indo- European heroes.