About the name Hourakhsh
What is the name Hourakhsh? And from which period has it been used?
Huvaḵštra (in Old Persian: hUvaxštra, in Akkadian: mÚ-ak-sa-tar and mUk-sa-tar, in Elamite: mÚ-ak-sa-tar, mUk-sa-tar, and mÚ-ma-ku-iš-tar, in Ancient Phrygian: Ksuwaksaros, in Greek: Kyaxárēs) was the third king of the Medes, who ascended to the throne in 625 BCE and ruled until 585/4 BCE. During Huvaḵštra’s reign, the Median Empire expanded beyond its ethnic geographical borders and became the largest empire of its time. The empire extended from the Halys River (Kızılırmak) in the west to the Amu Darya or Syr Darya in the east. Some researchers have derived his name from two Old Persian words: hū (good) and xaštra (king), which collectively means “good king”. There are few sources about the life of Huvaḵštra, including Assyrian sources, Babylonian chronicles, Greek sources particularly from the historian Herodotus, and scattered reports from Jewish sources. The name Horakhsh entered the Persian language during this period.
The name Horakhsh in encyclopedias
Hassan Balakhari, the president of the Association of Cultural Works and Figures, in this meeting discussed the concept of “Horakhsh” in the ontology and epistemology of Sheikh al-Ishraq. Following is the text of his speech:
Exploring the references and sources of Sheikh al-Ishraq in the Avestan and Pahlavi texts, or the philosophical and ritual texts of ancient Iran, is a significant topic. This issue, which I have previously discussed, led me to write a detailed article titled “The Relationship Between Intellect or The First Emanation and Bahman,” in which I demonstrated the fundamental place of Bahman as the First Emanation in the Avestan texts and discussed its relation to the views of the Sheikh.
However, today’s discussion focuses on the concept of “Horakhsh” in the thought of Sheikh al-Ishraq. In our Avestan culture, the word Horakhsh explicitly means the sun, but in the philosophy of Illumination, the Tablets of Imadiya, Al-Muqawamat, and Matarahat, we encounter the term “Horakhsh.”
Some have interpreted Sheikh al-Ishraq’s use of the term in Hikmat al-Ishraq and other works to mean that “Horakhsh” is influenced by or composed of “hū” and “rakhsh,” with “rakhsh” meaning brilliance, luminosity, and splendor, and “hū” taken as a prefix found in many Pahlavi and Avestan words. In a detailed article on the etymology of the word for art, I have discussed this concept of “hū,” which was used as a prefix in the Avestan language and conferred virtues of purity, truth, and righteousness to the words that followed, imparting meanings of virtue, enlightenment, piety, and purity. Some say that “Horakhsh,” used in the texts of illumination, including the works of Sheikh al-Ishraq, is in fact a compound Avestan word. “Hū” means purity and “rakhsh” means brilliance, but when you refer to the etymology of this word in Avestan texts, you see that it is different; that is, we have a term “hūr” and then the phrase “khashayita.”
However, Sheikh al-Ishraq employs the term “Horakhsh,” which is influenced by Pahlavi and Avestan, in four of his works. Personally, I do not believe in the translation of “hū” as a prefix and “rakhsh” as brilliance; in fact, the “rā” is related to “hū” and not to rakhsh. But in the works of Sheikh al-Ishraq, we find the term “Horakhsh” in four places: Hikmat al-Ishraq, Al-Muqawamat, the Tablets of Imadiya, and Al-Mashari’ wa Al-Mutarahat. The most important use of “Horakhsh” is in Hikmat al-Ishraq, where Sheikh al-Ishraq clearly states that among the Persian speakers, there were some who truly guided others and were philosophers unlike the Magi, and in the book Hikmat al-Ishraq, we revived their luminous wisdom, and no one has done this like I have. Indeed, this is a very accurate claim. Sheikh al-Ishraq has a phrase in Hikmat al-Ishraq saying that I have experiences within myself, and based on my intuitive experiences and encounters, I have come to understand that there are four realms in existence, which include the realm of dominating lights, the realm of managing lights, the interworld, and the dark and enlightened world of suspended forms, also known as the world of exemplars, which is a very detailed discussion. Identifying these realms is an extremely detailed discussion and the discussion of “Horakhsh,” in the second treatise of Hikmat al-Ishraq, is brought up under the discussion of the levels of existence.
At one point, when referring to the ether realm, Sheikh al-Ishraq calls the ruling celestial body of this realm “Horakhsh,” and his interpretation of “Horakhsh” leads us to understand that the subject matter for Sheikh al-Ishraq was indeed the sun. Here, I must also mention that philosophers say the light of Sheikh al-Ishraq is the existence of Sadra, and the luminous levels of the Sheikh are the existential levels of Mulla Sadra, or the existential levels expressed by Mulla Sadra are the same as the luminous levels of Sheikh al-Ishraq, which I have discussed in “The Foundations of the Mystical Art and Architecture of Islam.” However, at the end of the second treatise of Hikmat al-Ishraq, Sheikh al-Ishraq has a section on constants and some planets, where he begins his discussion about “Horakhsh.” He says, “Horakhsh, which is the talisman of Shahrivar, is a very bright light, the doer of the day and the chief of the heavens, and this is what in the tradition of Illumination was obligatory to venerate, and its superiority over the planets was not merely by measure and proximity but also by the intensity of its light; because what is seen of the constants and planets at night, their total amount is certainly more than that of the sun, to such an extent that it is incomparable, and despite this, they are not the doer of the day nor the creator of it.
This point indicates that from the perspective of Sheikh al-Ishraq, “Horakhsh” is like the supreme manifestation of His Majesty, the Light of Lights in this world, and this is explicitly stated in the Tablets of Imadiya. In the Tablets of Imadiya, it says: “The most noble of bodies, which conquers darkness and is the sovereign of planets and chief of the heavens, the maker of the bright day by the command of the Almighty, the guardian of powers, the keeper of wonders, the possessor of awe, self-sufficient in its light from all the planets.
It illuminates all and takes light from none, and it endows all with splendor and value. Pure God, who created it and made it radiant. It is the supreme example in the heavens and on the earth, for it is the light of the lights of bodies, just as the Almighty is the light of the lights of intellects and souls. Another verse says, “And for Allah is the highest example,” and this other verse clarifies it metaphorically. It is a great sign that is visible by its light, its nobility hidden to the ignorant, and the sign of the Almighty is the most apparent of signs, and the most apparent signs are intensely Horakhsh, and it is that which is the greatest sign and a marker, an agent by the command of the Almighty, and it is concealed.
It does not manifest for the sake of its nobility, and it is that which causes the day by its appearance and the night due to its concealment, and it is the cause of the four seasons due to its inclination to the north and south. It enlightens the eyes of the seekers and is their means to the Almighty. Thus, it is the living, speaking, and most apparent, and it is the argument for God’s servants and the sign of monotheism, for it is unique in rank, testifies to unity, and it is that which has a higher aspect through the language of illumination, and it is the face, eyes, and heart of the world. Pure God, who made it apparent and confirmed the argument with it upon the worlds and it testifies. Another verse from revelation relates the decree to it, as it is said, “And the sun and the moon [move] by precise calculation, that is the determination of the Almighty, the All-Knowing.” Another verse: “And the sun runs [on course] toward its stopping point. That is the determination of the Almighty, the All-Knowing.” And the nobility of the celestial lights testifies from revelation, and that is what was said, “So I swear by the positions of the stars, and indeed, it is a mighty oath if you knew.” And their positions are their manifestations, as they are apparently spiritual. Another verse: “So I swear by the retreating stars that run [their courses] and hide.
After establishing that “Horakhsh” is manifest as the supreme example, he then refers to the verses of the Quran. What I described was the ontological aspect of “Horakhsh” in the thought of Sheikh al-Ishraq, but there is also an epistemological aspect. In the epistemological aspect, Sheikh al-Ishraq argues that “Horakhsh” is the same as the active intellect discussed by philosophers like Al-Farabi. According to Sheikh al-Ishraq, our souls are capable of perceiving metaphysical matters, and the intermediary agent that can convey that realm and those metaphysical matters to our soul, and reflect their knowledge upon our soul, is “Horakhsh,” which is the active intellect. If in the thought of philosophers, the active intellect serves as the intermediary agent between the metaphysical and human souls, the same concept applies in Hikmat al-Ishraq for “Horakhsh,” and this is the epistemological aspect of “Horakhsh” or the sun. Therefore, in the thought of Sheikh al-Ishraq, “Horakhsh” has an ontological aspect where it is the greatest sovereign or the greatest planet of the ether realm, and all spheres benefit from the light of its presence, and its epistemological aspect plays the role of the active intellect.
The inspiration for the name Horakhsh in this company.
During the Karakhta dynasty of Kerman, in the bustling city of Kerman, a capable woman named Turkan Khatun ruled. She was a smart and powerful woman who not only won the hearts of the people but also played a significant role in elevating the status of women in society. During the reign of Turkan Khatun, women enjoyed unprecedented respect and value, and many of them achieved remarkable successes in various scientific, artistic, and commercial fields.
One of these prominent women was a skilled herbalist named Horakhsh. With her deep knowledge and unparalleled skills in the art of herbalism, Horakhsh had become one of the best and most famous herbalists in Iran. Her herbal shop, located in the heart of the Kerman market, was always filled with people queuing to buy her unique medicinal herbs and plant mixtures. Horakhsh was not only a master in the art of herbalism herself, but she also generously taught her knowledge to many students, thereby passing on the art of herbalism to future generations.
One day, Turkan Khatun, who herself was interested in science and knowledge, decided to meet Horakhsh in person. She had heard of this woman’s capabilities and skills and wanted to personally appreciate her. The meeting of these two distinguished women marked the beginning of a deep friendship and constructive collaborations. Turkan Khatun invited Horakhsh to teach the art of herbalism at her court and share her knowledge with the courtly women and even the common people.
Horakhsh proudly accepted the invitation, and soon her classes at Turkan Khatun’s court began. Many women and men from across Kerman and even from other cities came to Kerman to take advantage of this golden opportunity. During this period, the science of herbalism reached its peak of flourishing, and many of the medicinal compounds that Horakhsh developed became known not only in Iran but around the world.
Mr. Mukhtar Khwaja Hosseini, who was the founder of this company and had a background in history, decided to name the company Horakhsh Daru, in honor of the great Kermani herbalist and master, Horakhsh, to ensure her name remains immortal because Horakhsh means the sun of the world of swing, and “Horakhsh Daru” quickly became one of the leading pharmaceutical companies in Iran.
Thus, the name Horakhsh will not only be immortalized in the history of Iranian herbalism but also in the world of commerce and the pharmaceutical industry, and her memory will continue to live in the hearts of the people of Kerman.