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List of Articles
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Open Access Article
1 - “Khorram Religion” in Ferdowsi’s words, and its connection with Poet’s Ismaili religion
Hamid Reza Ardestani RostamiAbstract There are many argument about “Khorram’s religion” in a mesra from the prologue of the tale of Siavsh in Shahnameh. The writer of this article presents his own interpretation of this subject. Since Ferdowsi had been a member of Ism MoreAbstract There are many argument about “Khorram’s religion” in a mesra from the prologue of the tale of Siavsh in Shahnameh. The writer of this article presents his own interpretation of this subject. Since Ferdowsi had been a member of Ismailits and long before becoming moslem, the majority of this group were members of Khorram-dinan who aspired for an independence of Iran from the Arabs dominance it seems that Ferdowsi in that mesra shows his devotion to the political and cultural movements of this group and regards himself as a follower of their path, hence sharing their patriotic feelings for Iran he had composed Shahnameh so that this tall tree could disperse its fruits to all Iranians. Moreover in the prologue of the tale of Siavash, Ferdowsi speaks of a mobad or a priest who invites all to speak softly, to behave well, to be graceful, to act according to wisdom, and draws attention to God given gifts and the other world. In view of a text remained from a Ismaili person who was earlier an adherent of Khorram religion and the correspondence of that text with the priest’s words in Ferdowsi’s poem, it is assumed that this priest must have had inclination towards this sect. The existence of certain Manavi thoughts in the priest’s speech which is also indicative of his connection with the Khorramdini beliefs, since the root of Khorramdini beliefs lies in Mazdai sect who in turn are closely related to Manavi’s religious belief. Therefore it is concluded that devotion to Khorram religion in Ferdowsi’s words probably confirms certain religious beliefs of Khorramdinan, those compatible with the Ismaili beliefs and in particular shows that he favors and adopt their political and cultural deeds. . Manuscript profile -
Open Access Article
2 - Jam and Sun or cup of Jam in poetry of Khwaju and Hafez
jamileh azamian Amir Hossein Mahoozi Mahmoud TavoosiAbstract In this qualitative-quantitative research first the deep structure of the old motif of Jamshid’s myth that is Jam and sun and the account of the new motif namely cup of Jam is described and analyzed. Then, the extent and the manner of employing the MoreAbstract In this qualitative-quantitative research first the deep structure of the old motif of Jamshid’s myth that is Jam and sun and the account of the new motif namely cup of Jam is described and analyzed. Then, the extent and the manner of employing these motifs by Khwaju and Hafex is studied. Apart from using the old motif of Jam and sun in Gowharnameh and Gol o Nowruz Khwaju had selected the new motif of cup of Jam in Rowzat-al-anwar, Kamal-Nameh, and Homay o Homayun depending on his intensions whereas Hafez had far more utilized cup of Jam in his Divan. Although Khwaju uses both old and new motifs of Jamshid’s myth in his poems, yet in average the recurrence of cup of Jam in his works are more frequent. The equivalence of Jam and sun in Gol o Nowruz and Gowharnameh indicates the relationship and the unity of the two in his poetry. If the God of Sun, Mehr in these equations substitutes the word sun, a new equation of Jam and Mehr is produced and this concept probably demonstrates how our ancestors worshiping Mehr had employed the old motifs of Jam’s myth according to the subject matter and the feasibility of this new equation attest to the flexibility and accordance inherent in myths. Manuscript profile -
Open Access Article
3 - Persian epic in France
sina forouzesh maryam barzegarAbstract Shahnameh translated by William Jones, and excerpts of which translated into English verse and French prose are recognized to an extent in the west. From then on characters like Louis Langles, Ernest Renan, Jean-Jacques Ampere, Noldeke announced that the MoreAbstract Shahnameh translated by William Jones, and excerpts of which translated into English verse and French prose are recognized to an extent in the west. From then on characters like Louis Langles, Ernest Renan, Jean-Jacques Ampere, Noldeke announced that the Persian national epic outshines any other epic in the world. The purpose of this article is to determine how Shahnameh’s reputation diffused in France and to what extent the French were inspired by its tales. Since the 18th century and after the great French revolution, in French literature a movement took form which turned the attention of this nation towards literary works of other nations. With the spread of Orientalism in Europe the worldwide process of translation movement took speed. The first translations made from excerpts of Shahnameh were carried out by Louis Langles, De Wallenbourg, and Biyanki, however translation and critical edition of Shahnameh of Ferdowsi undertaken by Jules Mohl took forty years to complete and finally in 1877 it was published in seven volumes. Since then, French authors such as Alfred Delvau, Maurice Maeterlich, Noldeke conducted researches and produced criticism regarding Shahnameh that influenced French poets like Abel Bonnard, Victor Hugo, Francois Coppee, Paul Furt, and Andre Gide. Manuscript profile -
Open Access Article
4 - Bourdieuian Analysis of literary production field of Shahnameh and Ferdowsi’s habitus
saba pezhmanfar Ahmad Zakeri Hosein NabaviAbstract This research is an attempt to apply Bourdieu’s integrated structuralist theory in order to examine the extent of influence of literary production field in the 4th century taken as object, and also study the impact of Ferdowsi’s disposition regarded MoreAbstract This research is an attempt to apply Bourdieu’s integrated structuralist theory in order to examine the extent of influence of literary production field in the 4th century taken as object, and also study the impact of Ferdowsi’s disposition regarded as a subject in the composition of the most important Persian national epic. After examining the aforementioned field and studying the impact ofsocial, economic, cultural, and symbolic capitals on Ferdowsi’s habitus, this result is reached that there exists a dialectic relationship between the literary production field in the 4th century closely connected with the political field under the Samanids rule with the active habitus which did not lead him towards the vulgar teachings, instead had led him to use Persian national narratives in order to undertake the composition of Shahnameh. Employing descriptive analytic approach in this article it was found out that, Ferdowsi’s strategy was under the influence of collective habitus in his time which in turn emanated from the political structure of Samanids and his individual habitus was affected by the symbolic and cultural capital and also his Dehghan class. All these factors had persuaded him to incline towards preservation of the Persian language and Persian national identity. It was further proved that Abu Mansur Abd al-Razzaq and his companions had a great role in providing the milieu in which a project such as the writing of the Shahnameh could be realized. Manuscript profile -
Open Access Article
5 - Examining Persian national character in Shahnameh
sousan sahami Babak HeidarieAbstract A national character has such profound merit that for many access to these national models, had become the main sacred objective of their lives. However in real life what personality type or role model is appropriate for our society? Are there any s MoreAbstract A national character has such profound merit that for many access to these national models, had become the main sacred objective of their lives. However in real life what personality type or role model is appropriate for our society? Are there any such examples in the ancient Persian culture to introduce to the present generation? Or should one resort to other cultures? It is centuries that through its myths, Shahnameh of Ferdowsi as a national identity of Persian society, transmitted major part of ancient Persian cultural, religious, and national heritage to this day. Attempt is made in this article to study the characteristic features of Shahnameh’s prominent heroes from the perspective of sociological and psychological aspect of personality. Employing narrative analysis method, first the characteristic features of six main characters in the Tale of Zal and Roudabeh are determined. Secondly, using three stages of open, axial, and selective coding in grounded theory method 158 concepts, 28 sub themes, and 7 major themes were identified and according to four precepts eight characters were revealed, and finally the chief concept of two personality types rational and irrational are referred to. Manuscript profile -
Open Access Article
6 - Mythic reason for defeating Forod by Bijan
حمیدرضا خوارزمیMythic reason for defeating Forod by Bijan Man has always tried to dominate nature and to rule or to accept nature in the form of beliefs of domination. The pattern of human design in beliefs is based on their own mental criteria, and therefore, we see human ideals in MoreMythic reason for defeating Forod by Bijan Man has always tried to dominate nature and to rule or to accept nature in the form of beliefs of domination. The pattern of human design in beliefs is based on their own mental criteria, and therefore, we see human ideals in these attitudes With the difference that some people have used their imagination. The epic stories that originate from the mythical stories of any country can be understood by discovering the originality of the mythical story and putting together several other stories. In this research, we are looking for the answer to the question of why the Bijan conquer Forod and what is the mystery and mystery of killing the epic characters at the hands of his family? The author seeks to answer the above questions using descriptive and analytical mythical patterns. According to the hypothesis, the only weapon of labor on individuals in some stories is their own family tools. Key word: Sayyash Armor, Bijan, Myth, Epic Manuscript profile -
Open Access Article
7 - The description and the study of Rostam’s array in Shahnameh, Paris manuscript 953HG
Nafiseh Zamani Farzane FarrokhfarAbstract Rostam, reputed as one who wears a talismanic tiger skin is a preeminent legendary hero in the Shahnameh of Ferdowsi. Ferdowsi dresses him with an armor called Babre Bayan, and a hat made from the skin of the white demon according to the epic narratives in the MoreAbstract Rostam, reputed as one who wears a talismanic tiger skin is a preeminent legendary hero in the Shahnameh of Ferdowsi. Ferdowsi dresses him with an armor called Babre Bayan, and a hat made from the skin of the white demon according to the epic narratives in the west. Therefore this array becomes Rostam’s pictorial identity seen in most illustrated editions of Shahnmeh. Among the illustrated copies, Paris manuscript 953 belonging to the second school in Tabriz and Gazvin in the Safavid period is regarded a suitable source for the purpose of this article since it displays clear pictures of Rostam’s garments. Since cultural symbols in myths are represented in the art works this research is a step taken to identify and find the origin of the symbols and in this way one can also determine to what extent historical pictures correspond with the mythic symbols. This article raises the question that to what extent the illustrator of the Paris edition used clothing to portray Rostam as a legendary epic figure? According to the studies conducted it was verified that the illustrator of the Paris 953 edition had been well informed of the Shahnameh text, and under the influence of narrative imagery in portraying Rostam in battle, had profited from the clothing in order to induce the mythic character of Rostam while remaining loyal to the customary example of this time that is the Safavid era. This point must be emphasized that the artist of the tenth century due to the existence of appropriate artistic and scientific opportunities and the ability to access the illustrated editions of preceding centuries was cultivated in a milieu where he could express his artistic talents by using clothing with utmost care in such a way to portray Rostam’s massive extraordinary strength in Shahnameh 953. Manuscript profile -
Open Access Article
8 - The interpretation of Siavash’s dream in Shahnameh from the perspective of traditional dream interpretation and Jung’spsychology
Seyedeh zahra Saberi nikoo Mir Jalaladin Kazazi Mousa ParnianAbstract One of common grounds between literature and psychology is the concept of dreaming and its interpretation. The most significant resemblance lies in their symbolic language. In numerous literary and historical works of nations one comes across accou MoreAbstract One of common grounds between literature and psychology is the concept of dreaming and its interpretation. The most significant resemblance lies in their symbolic language. In numerous literary and historical works of nations one comes across account of dreams that are realized and interpreted by dream interpreters. Shahnameh as a singular literary work is no exception in this regard to an extent that this recurring feature can be considered as a motif. Sometimes these dreams are fully realized, at times half come true and other times are totally symbolic. Jung’s individual and collective unconscious arguments and traditional dream interpretation approach are applied to Siavash’s dream in Shahnameh in order to arrive at an interpretation so that it can be compared with the interpretation provided in the narrative tale. The method of research in this article is analysis and comparison. In traditional dream interpretation, every single symbol in the dream is interpreted according to the Persian and Islamic dream interpretation books, but in the Psychological dream analysis section first in view of Siavash’s life, personality and his temperaments and also in view of Jung’s free association method, the symbols in his dream are analyzed, then in the final part the structural similarities of this dream are compared with a certain ancient myth. The result shows that irrespective of the approaches applied, the perfect juxtaposition of symbols in the dream are well in accordance with the natural trend of the tale in Shahnameh. Manuscript profile -
Open Access Article
9 - Comparative analysis of Sohrab in Shahnameh with Babhuvahana in Mahabharata
Sara Ajalli Ahmad khatami Abolghasem EsmaeelpourAbstractSohrab, one of the mythological characters in Persian national epic, Shahnameh is similar in many respects to Babhruvahana, the epic character in Indian epic, Mahabharata. Their similarities and differences lend themselves to examination in many respects.& MoreAbstractSohrab, one of the mythological characters in Persian national epic, Shahnameh is similar in many respects to Babhruvahana, the epic character in Indian epic, Mahabharata. Their similarities and differences lend themselves to examination in many respects. The common origin of their names, their lineage, identical destiny, the parents’ marriage story with the exact details, residence of both at their mothers side, and far from the father, the role of the spectacular horse in the progression of the tale, confrontation with the father in battle field after many years, the impact of supernatural forces in the tale, one of the opponents getting killed in the battle ground and the attempt made for acquiring the elixir are among the most remarkable common grounds between these two characters. Nevertheless accurate examination of their life histories make us understand also significant differences between the two characters that inevitably lead to entirely different fates and hence the course of the tales take diverse turns. Using comparative analysis approach, the purpose of this article is to study the significant similarities and differences between the two characters. Manuscript profile -
Open Access Article
10 - Recognition and misrecognition of kings’ vocation in Shahnameh
fatemeh Ghaeini Karimabadi Hassan BassakAbstractFerdowsi’s Shahnameh is one of the greatest masterpieces in the Persian literature which is in close connection with the society, sovereignty, and politics of its time. The kind of sovereignty in Shahnameh is monarchy whose foundation and principals MoreAbstractFerdowsi’s Shahnameh is one of the greatest masterpieces in the Persian literature which is in close connection with the society, sovereignty, and politics of its time. The kind of sovereignty in Shahnameh is monarchy whose foundation and principals are originated from the Iranshahri thinking. The pillar of sovereignty is the monarch whose incompetence brings destruction to the country and its realms. Ferdowsi’s ideal Iranshahr is the manifestation of a sovereignty with a just, wise king who has Farr or God given glory. Apart from having an ideal worldwide view, Ferdowsi explains how power drawbacks and the flaws committed by the kings such as not acting according to wisdom, justice and engaging in extravagance lead to the final breaking of the rule of Asha. This article made use of descriptive analytic approach in order to criticize and analyze Kings’ and sovereign’s vocation in Shahnameh with specific emphasis on the tale of Jamshid since he is the first example of a monarch who acted according to his vocation but later disregarded his calling. The following results were obtained first that the major source in recognizing one’s vocation lies in having a Farr, God given glory and a king with a Farr is a wise and just king. Kings’ vocation should come from the Lord of wisdom and creator of the world otherwise violation of the vocation not only harms the basis of monarchy, government, and nation, but also is regarded as a sign of disrespect to creation in general and it brings forth chaos and devastation to the country. Manuscript profile -
Open Access Article
11 - The study of suspense techniques in the tale of Rostam and Esfandyar
mehdi reza kamali baniani mehrdad akbari gandomaniAbstract Suspense is a quality created by the writer to induce anticipation and curiosity to the reader as to the outcome of a story. Therefore, any state be it conflicts in the story, complexity, ambiguity, and etc which sensitizes the reader towards the story, MoreAbstract Suspense is a quality created by the writer to induce anticipation and curiosity to the reader as to the outcome of a story. Therefore, any state be it conflicts in the story, complexity, ambiguity, and etc which sensitizes the reader towards the story, its characters and their destinies, and the chain of events place itself in the domain of suspense. Not only this method diminishes reader’s weariness and ennui but also creates dynamism in the progression of the story. One of the tales in which the technique of suspense plays an effective role in the linear course of the story is the combat of Rostam and Esfandyar in Shahnameh. In this long tale, numerous factors create suspense, and each in a way contribute to the dynamism in the story. Predictions made, internal conflicts of the characters, narrative flashbacks, detailed descriptions, long dialogues and their kinds (internal monologues, soliloquy) variety of implicit and explicit allusions (story within story method) are all parts of suspense device in the tale which on one hand cause continuity in the story and postpones the outcome of the tale and on the other hand, enhances readers appeal to understand the line of the story. After getting familiarized with the concept of suspense and its characteristics this research deals with the effective methods and techniques in creating suspense in the tale of Rostam and Esfandyar. Manuscript profile -
Open Access Article
12 - Introducing and investigating the stylistics of Haft Lashkar Masnavi
Fahimeh Gordgiran maryam mahmoodi ahmadreza yalamehaAbstract Haft Lashkar in the form of Masnavi is an epic tale which was composed in the twelveth and thirteenth centuries. Since its first and last pages had been omitted, there is no information available about its author, yet it is assumed that its composer coul MoreAbstract Haft Lashkar in the form of Masnavi is an epic tale which was composed in the twelveth and thirteenth centuries. Since its first and last pages had been omitted, there is no information available about its author, yet it is assumed that its composer could have come from the Indian subcontinent. In view of its’ stylistics features and according to manuscripts studies criteria this work enjoys the characteristics of the style common in the Safavid era. This Masnavi is a verse narrative of a tale which appeared in the naqqali scrolls under the name of Haft Lashkar. The most considerable part of this Masnavi is devoted to the tale of Borzu and his son Tamur or Taymur who intends to place Borzu on the throne instead of Kaykhosrow. It appears that in composing this Masnavi, its composer had looked up to Shahnameh to a great extent but the poems are weak and unstable and at times meter is not respected. The composer employs feast and epic in feast and combat scenes. Applying documentary and library approach to the only copy left from the Haft Lashkar Masnavi, this research aims to assess it in terms of stylistics which involves examination of the every aspect of the language, its content and usage of literary devices. Manuscript profile -
Open Access Article
13 - Body Representation and analysis of bodily actions of the anti-hero in the epic poem of Kushnameh
hamed mehradAbstract The body is a social construction that is it is an outcome of social and cultural interplay. Therefore, human gestures are realities related to society and culture, and not merely biological, naturally born entity imposing itself to the individuals MoreAbstract The body is a social construction that is it is an outcome of social and cultural interplay. Therefore, human gestures are realities related to society and culture, and not merely biological, naturally born entity imposing itself to the individuals. Moreover regarding the notion of body there are multitude of elements such as social and cultural considerations to account for. Perception is also a bodily phenomenon not emanating from the mind since human beings as embodied agents influence our perception of the world. Therefore, structure of perception is the same as the structure of body and the world acts as a field for our awareness and actions. From this perspective reading of epic texts which focuses on the human body and has roots in the collective, and national ideals, and cultural reflections gain importance. The purpose of this article is to examine and analyze bodily actions in Kushnameh whose protagonist is a hideous despotic antihero. The final results are corresponded with the symbological data. Manuscript profile
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