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Open Access Article
1 - Manifestations of the Moral Degeneration of the Kings in Ferdowsi's Shāhnāmeh
ali asmand juneganyOne of the most pivotal foundations of Ferdowsi's thought along with the epic is didacticism. Because of this, Shāhnāmeh can be considered as a didactic book containing the ethics of the king's conduct. The vice and virtue in the poetry of this poet have a special manif MoreOne of the most pivotal foundations of Ferdowsi's thought along with the epic is didacticism. Because of this, Shāhnāmeh can be considered as a didactic book containing the ethics of the king's conduct. The vice and virtue in the poetry of this poet have a special manifestation. It would definitely be said that one of the main purposes of Shāhnāmeh is expressing merits and demerits, truth and falsehood, obscenity and abomination. One of the goals of Ferdowsi's epic can be boldly considered to be the expression of truth and falsehood, good and evil. Examining the various dimensions of the Shāhnāmeh, including the atmosphere of protest, criticism and advice against the behavior of the kings, leads to a better understanding of the content of this work. This study tries to study the manifestations of moral vices and common anomalies in the behavior of the kings through a descriptive-analytical research and by using library study. The results of this study show that in different periods, kings have fallen into the moral degeneration and these moral vices are in various forms such as pride, inhumanity, greed, anger, religious impurity, distrustful, authoritarianism, lying, murder, threats and intimidation, destruction of dominion, and dozens of other ugly traits are reflected in their behavior. These improbities have serious consequences such as dissatisfaction, poverty and misery, loss of blessings, notoriety, destruction, public revolt for society, and ultimately the fall of the government. These behaviors, which are extracted from the text of Shāhnāmeh stories, have created a protest and critical atmosphere in Shāhnāmeh. In addition, advice and moral lessons at the end of the stories generated a didactic infrastructure. Manuscript profile -
Open Access Article
2 - Investigating the Moral Philosophy in Ferdowsi's Shāhnāmeh Based on the Theory of Divine Command
Hajar Amiri Kolahjoobi Isa Najafi khalil BaygzadeThe theory of divine command is one of the ancient theories of the moral philosophy and the discussion of the relation between ethics and religion. Its history goes back to the debate between Socrates and Oti fern. In the present age, the crisis of spirituality, moralit MoreThe theory of divine command is one of the ancient theories of the moral philosophy and the discussion of the relation between ethics and religion. Its history goes back to the debate between Socrates and Oti fern. In the present age, the crisis of spirituality, morality, human rights, as well as the issue of globalization and cultural transformation, and the challenge of the identity of the nations are the dominant discourses and and concerns of human beings. Therefore, religion and morality have received much more attention once again. As a result, serious attention is once again paid to religion and ethics, and the need to pay attention to indigenous theories that are compatible with the culture of society becomes important. Different interpretations of the theory of the divine order can be sought and studied in the opinions and thoughts of philosophers and thinkers of different eras. Therefore, this research uses the analytical-comparative method and relies upon library studies to analyze Ferdowsi's philosophical ideology in the field of religion and ethics, and to investigating its practical results in illustrating the status and rights of human being in his individual, social, political life, as well as to compare his thoughts with the interpretations of the theory of the divine order. In addition, the study compares Ferdowsi's thoughts with the interpretations of the theory of the Divine command. By introducing Ferdowsi as a great theorist in the areas of moral and political philosophy who has the view of divine wisdom and God-centered moral life, his thought could be considered as a new interpretation of the theory of the divine command. Manuscript profile -
Open Access Article
3 - A Study of the Components of 'Self-Actualization' in Zāl's Personality Based on Maslow's Psychological Theory
fakhri zarei Seyed Kazem Mousavi Ali Mohammadi AsiabadiResearch in the field of literature, in connection with various sciences such as psychology, sociology, history, linguistics, etc., shows the multiple capabilities of literature. Among the various sciences, psychology is closely related to literature and can be used in MoreResearch in the field of literature, in connection with various sciences such as psychology, sociology, history, linguistics, etc., shows the multiple capabilities of literature. Among the various sciences, psychology is closely related to literature and can be used in the analysis of literary works. Among its many branches, personality psychology is a suitable means for examining fictional characters. Among the various theories of personality, the pyramid model of Abraham Maslow, the American humanist psychologist, is an indicator and a process that can be used to identify personalities. This pyramid is a suitable model for recognizing the characteristics of an idealist and seeks his realization in literary texts. Among the various literary works, Ferdowsi's Shāhnāmeh is one of the idealistic works. Race, essence, art, and wisdom are four elements that, according to Ferdowsi, can develop a person's mind and action. Man possesses reality and surreal, intellection and commitment, and in a broad sense, wisdom and myth. The characters' selves of Shāhnāmeh is a realm that can help identifying their human status. The central question of this research is the psychological and personality recognition of the characters and whether other psychological knowledge of the characters can be reached by psychological study. The present descriptive-analytical study seeks to show that among many characters in this work, Zāl can be an example of a self-fulfilling person in Maslow's theory. He is one of the prominent characters of Shāhnāmeh who can entirely connect wisdom and myth and is able to reach the stage of self-actualization. The significant finding of this paper is that Zāl is the model of those who seek their realization, and his mythical-epic character has the characteristics of self-fulfillment. His characteristics include a clear perception of reality, problem-solving, negative culturalism, spontaneity, populist temperament, acceptance of others, self and nature. Manuscript profile -
Open Access Article
4 - Analysis of the virtue of wisdom in Shāhnāmeh based on Aristotle's theory of ethics of virtue
zinat jahani Kimia Tajnia Ismail Eslami Epic literature plays an important role in the moral education of society and Hakim Ferdowsi's Shāhnāmeh as the greatest national epic of Iran and the world, has always played a role in cultivating moral virtues, especially among Iranians. One of these virtues i More Epic literature plays an important role in the moral education of society and Hakim Ferdowsi's Shāhnāmeh as the greatest national epic of Iran and the world, has always played a role in cultivating moral virtues, especially among Iranians. One of these virtues is wisdom. The manifestations of wisdom as a virtue in Shāhnāmeh can be put under two headings, first, innate and instinctive wisdom, and second, acquired wisdom. To explain these two kinds of wisdom, Aristotle's theory of moral virtue or the threefold knowledge, emotion and will has been used as a philosophical and theoretical framework. For each of the three cases, example has been quoted from Shāhnāmeh. In this research, the author has used a descriptive-analytical method and library studies to analyze the virtue of wisdom in Shāhnāmeh based on Aristotle's theory of virtue. The results indicate that the concept of wisdom and rationality used in both realms have been expressed in Shāhnāmeh; In other words, Ferdowsi in his moral and educational teachings, by informing, motivating and manifesting wisdom and rationality in practice, has provided the ground for promoting and cultivating wisdom as a moral action. His work in this regard has a philosophical and educational basis. Manuscript profile -
Open Access Article
5 - Didactic Instructions Based on the Presence of Different Generations in Shāhnāmeh
Masoumeh Hashempour Yosef Nikrouz Athar Tajalli ArdakaniShāhnāmeh is a literary masterpiece written by Ferdowsi. In this valuable literary work, Ferdowsi who has the knowledge of the natural differences between children, the youth and the elders examines different dimensions of didactic literature to express his desired conc MoreShāhnāmeh is a literary masterpiece written by Ferdowsi. In this valuable literary work, Ferdowsi who has the knowledge of the natural differences between children, the youth and the elders examines different dimensions of didactic literature to express his desired concepts and goals, which are full of pure didactic points, to his readers in the best possible way. Understanding the characteristics of different generations can show the significant and practical role of didactic literature. In fact, the difference in didactic subjects arises from the differences in life stages, intellectual and physical strength, as well as knowledge resulting from their gaining experience in the society. In this article, the researchers attempt to analyze the effect of didactic literature and its characteristics from the perspective of generational differences in Shāhnāmeh. By analyzing subjects such as fame, good reputation, beneficence, courage, foresight, erudition and knowledge, advice, etc., it was determined how Ferdowsi has used didactic themes relevant to each generation. Relying on the didactic instructions, Ferdowsi invites children to learn art, the youth to become aware of and to accept advice, and the elders to be wise, prudent, advising and guiding. Manuscript profile -
Open Access Article
6 - Reflection of Some Advice and Thoughts of the Predecessors in the Old Borzunāmeh
Sajjad Rahmatian esmat khoeini efat neghabi Asgar Asgari Hasanaklou Borzunāmeh is an epic work composed in the eighth century AH by Shams al-din Mohammad kawsaj, in imitation of and as the continuation of ferdowsi's Shāhnāmeh. This poetic collection deals with the story of Borzu, Suhrab's son, and describing his heroism and brav More Borzunāmeh is an epic work composed in the eighth century AH by Shams al-din Mohammad kawsaj, in imitation of and as the continuation of ferdowsi's Shāhnāmeh. This poetic collection deals with the story of Borzu, Suhrab's son, and describing his heroism and bravery. An attempt has been made in the present study to show by descriptive method and library studies that Borzunāmeh's poet imitated not only Ferdowsi's method and style in epic poetry, but also some of his details such as using and quoting advice in his poetic work. One of the most significant finding of this research is the remarkable influence of the advice of Shāhnāmeh on Borzunāmeh especially in using highly frequent themes such as pointing out the way and manner of life and its related advice; a case that is greatly influenced by the ancient advice and ideas of Pahlavi texts. However, in some cases, the influences of advice of the poets and writers such as Nezami and the Onsor al-ma'ali kikavous can also be seen. Manuscript profile -
Open Access Article
7 - Elephant and Its Ritual and Mythological-Epic Motifs in Iranian Epic Literature
Maryam Rezāii Avval Ebrāhim EstājiShāhnāmeh of Ferdowsi, as the valuable work of epic literature, shows collection of cultures and beliefs of Iranian people from the farthest times to the era of Ferdowsi. In this book, Ferdowsi narrates the story of Iranian kings and heroes from mythological to historic MoreShāhnāmeh of Ferdowsi, as the valuable work of epic literature, shows collection of cultures and beliefs of Iranian people from the farthest times to the era of Ferdowsi. In this book, Ferdowsi narrates the story of Iranian kings and heroes from mythological to historical times; it is a collection of beliefs, cultures and rituals that kings, heroes, natural elements and animals are its actors. Elephant is among these actors. All the epic, mythological and ritual motifs related to elephant are not mentioned in Shāhnāmeh, so in order to achieve a comprehensive overview of the animal, inevitably, other Persian epic books, written after Shāhnāmeh and affected by it, should be studied. By using comparative-analytical approach, the authors of the present article try to extract, classify and analyze the motifs of elephant and its related themes in Shāhnāmeh and other ten epics including Bānūgoshasp-nāmeh, Borzu-nāmeh, Bahman-nāmeh, Jahāngir-nāmeh, Sāmnameh, Shahriyār-nāmeh, Farāmarz-nāmeh, Kok koohzād, Kūsh-nāmeh, and Garshāsp-nāmeh. The most important motifs include: Ahurian-Ahrimanian motifs, elephant totem, killing elephant by hero, metamorphosis to elephant, presence of elephant in army, its role in games, interpretation of dreams and so on. Manuscript profile -
Open Access Article
8 - Role of Fertility Myth in Formation of Filicide Tragedy
hasan haidari Hamid GholāmiOne of the considerable themes in mythology and epic is filicide. In the present article and according to a mythical reading, filicide is considered as the main factor of tragedy in several stories. Shāhnāmeh and some other mythical epics have carried out this Eastern r MoreOne of the considerable themes in mythology and epic is filicide. In the present article and according to a mythical reading, filicide is considered as the main factor of tragedy in several stories. Shāhnāmeh and some other mythical epics have carried out this Eastern ritual in their stories. In the stories of 'Rostam and Sohrab', 'Rostam and Esfandiar' and 'Siavash' we see the theme of filicide. Many critics have classified these stories as tragedies. But in this article another factor has been raised which can be the main reason for the formation of a tragedy in these stories. According to the myths of fertility and creation, the original mission of fathers or parents is reproduction. Through killing his own son, the father brings about the extinction of his own offspring and becomes unable to fulfill his original mission. As a result, a tragedy is created. The title of tragedy is less used about the stories with the topic of patricide, because the father has already fulfilled his mythical mission and his death is not much touched upon from a mythical point of view. By using the textual-analytical method, the present article tries to study the common structures that lead to the emergence of the tragedy of filicide, and the connection of filicide with the myth of fertility. Also, the article examines the myth of fertility as the most important factor in the formation of tragedy in these stories. Manuscript profile -
Open Access Article
9 - Cruelty and Torture in Iranian Myths and Epics (With Emphasis on Shāhnāmeh)
sadegh joghataieTorture is one of the oldest phenomena in human social and political life .The history of nations has witnessed the heinous acts of humans, atrocious acts such as mutilation, deflagrate, skinning and so on, which often led to a painful death of the others. It is very wo MoreTorture is one of the oldest phenomena in human social and political life .The history of nations has witnessed the heinous acts of humans, atrocious acts such as mutilation, deflagrate, skinning and so on, which often led to a painful death of the others. It is very wonderful that, aligning with the powerful rulers, sometimes the men of religion have also approved these acts. By using descriptive and analytical method, the author of the present article tries to allude briefly to the quality and quantity of torture in ancient Iran and to investigate it in some Persian epics in general and in the Shāhnāmeh in particular. The results, as the Shāhnāmeh testifies, show that types of torture, with different motives, were used in pre-Islamic Iran, and Ferdowsi, with all his attachment to Iranian culture, has reported these obscure points of the Iranian history. After the unification of the powerful and religious men and to suppress the oppositions and to gain legitimacy and power, the hardest tortures were used to apply. Manuscript profile -
Open Access Article
10 - The Traces of Myths in Atash Bedune Dood (Fire without Smoke); A Review Based on Gerard Genette's Intertextuality Theory
Royā Novin Hamidrezā Farzi Ali DehghānMyth is one of the significant elements in the structure and content of the contemporary stories. One of Persian contemporary stories, influenced by myths, is Nader Ebrahimi's Atash Bedune Dood (Fire Without Smoke). By using descriptive-analytical method and library sou MoreMyth is one of the significant elements in the structure and content of the contemporary stories. One of Persian contemporary stories, influenced by myths, is Nader Ebrahimi's Atash Bedune Dood (Fire Without Smoke). By using descriptive-analytical method and library sources and based on Gerard Genette's intertextuality theory, the present article attempts to identify the traces of myths in the story. The authors assume that Ebrahimi has consciously used mythological elements in the structure and content of his work and has established intertextual relationships. He has been influenced by mythological and epic texts, especially Shāhnāmeh. Mythological and epic stories, including Rostam and Sohrab, Fereydun, Siavash, Banu Goshasp, as well as mythological themes, such as the sanctity of tree and transformation of hero into plant have played a role in shaping the story. Based on Genette’s five subtypes of transtextuality - intertextuality, paratextuality, architextuality, metatextuality and hypotextuality - these subjects have been explored in the article. Manuscript profile -
Open Access Article
11 - The Place of Jahorm in Shāhnāmeh, Islamic Historical Books and the Local Folklore, A Comparative Analysis
Fatemeh Taslim jahromiIn Ferdowsi's Shāhnāmeh, many geographical and place names, including the city of Jahorm, are mentioned. The construction of Jahrom in the land of Pars has been attributed to mythological figures such as Bahman, the son of Esfandiar. In Shāhnāmeh, folk tales and some ea MoreIn Ferdowsi's Shāhnāmeh, many geographical and place names, including the city of Jahorm, are mentioned. The construction of Jahrom in the land of Pars has been attributed to mythological figures such as Bahman, the son of Esfandiar. In Shāhnāmeh, folk tales and some early Islamic historical books, the names of heroes such as Bonāk, Mihrak Noushzād, Bahrām Gur and Bārbod appear as famous faces of Jahrom. In the various manuscripts of Shāhnāmeh, the name of Jahorm is repeated between 8 and 17 times, and it is the place where some important events took place. The aim of the present research, by using descriptive-analytical method, is to analyze the strategic and military position of Jahrom in its historical and mythological past. According to the findings of the research, the presence of military forces, the existence of castles and the residence of crown prince in the city are among the reasons that caused the repetition of the name Jahorm in the Shāhnāmeh. By naming geographical places such as: the castle of Mihrak and Shāpurābād after prominent characters of Shāhnāmeh, these names have been preserved in the local culture of Jahrom. The existence of names and family titles related to heroes and royal families, the existence of place names and buildings named after kings and heroes indicate the epic history of the city. Some data of the research has been collected with the help of field research. Manuscript profile -
Open Access Article
12 - The Origins of Rostam’s Character in Pre-Shāhnāmeh Age
Amir Hossein Moghaddas Abolqasem EsmailpourRostam is a mythological character whose name can be put alongside the new ideals of Iranians; and mentioning his name in various fields of Iranian culture shows that mythological figures still have the ability to meet the historical needs of Iranians. If we agree that MoreRostam is a mythological character whose name can be put alongside the new ideals of Iranians; and mentioning his name in various fields of Iranian culture shows that mythological figures still have the ability to meet the historical needs of Iranians. If we agree that myth and history can lead to the formation of epic, the questions will arise in which historical or mythological (or even epic) context does the character of Rostam, as the most prominent national hero of Iranians and Shāhnāmeh, come from and which Iranian/ Aneran god or character does he represent? In order to answer these questions and by examining the available sources, the authors have studied the role of Rostam and his counterparts in the myths, the history and the epics of Iran and the neighboring nations. The findings of the present study which are based on library resources and comparative-analytical method, show that Rustam of Shāhnāmeh is the inheritor of “Indian Indra” (from the mythological point of view), “Surena of Carrhae” (from the historical point of view) and “Indian Bhishma” (from the epic point of view). Manuscript profile -
Open Access Article
13 - The Remnants of Myths in The Tales of Mashdi Galin Khānom
khodadad motazed kiani Ghorbanali ebrahimi Mehrdad chatraei Aziz abadiThe Tales of Mashdi Galin Khānom, compiled by Laurence Paul Elwell-Sutton, includes 110 folk tales of the Iranian people. The present article tries to show the remnants of myths in some of these folk tales and also to compare the myths with Shāhnāmeh and other mythologi MoreThe Tales of Mashdi Galin Khānom, compiled by Laurence Paul Elwell-Sutton, includes 110 folk tales of the Iranian people. The present article tries to show the remnants of myths in some of these folk tales and also to compare the myths with Shāhnāmeh and other mythological books. In these stories, there is no mention of Zal and Simorgh, but the hero is raised by a bird, and the seahorse and the horse help him by pulling a few strands of hair from their mane and giving it to the protagonist. The present study, by using descriptive-analytical method, shows that some folk tales are modified myths that have been reflected in stories and legends over time. The presence of myths in folk tales and legends has led to their survival. The content of the tales may not have all the characteristics of myths, but they are modeled on one or more myths or events of Shāhnāmeh. By analyzing some of folk tales of The Tales of Mashdi Galin Khānom, the authors have attempted to study the effect of myths in some of these stories and to explain how they were transformed. Manuscript profile -
Open Access Article
14 - A research on the divine and mystical face of Kaveh Ahangar in the folklore and narration of Shahnameh
behzad atooni Behroz AtoonīAs the first hero of Shāhnāmeh, Kāve Āhangar (Kaveh the Blacksmith) is one of the characters whose name is not mentioned in Avestan and Pahlavi texts; some scholars believe that he is an emerging figure in Iranian epic literature. According to the Shāhnāmeh, the activit MoreAs the first hero of Shāhnāmeh, Kāve Āhangar (Kaveh the Blacksmith) is one of the characters whose name is not mentioned in Avestan and Pahlavi texts; some scholars believe that he is an emerging figure in Iranian epic literature. According to the Shāhnāmeh, the activities of Kaveh were to help Fereydun in the uprising against Zahāk and to build a national flag for Iranians. After completing these two tasks, he suddenly leaves the scene and faces an uncertain end. But in some folklore texts and books of Naqqali, the story of this heroic figure is narrated in a different way. In these texts, he is introduced not as a national hero, but as one of the saints who, with the help of the sacred and supernatural forces, rises up against the demonic forces. Based on folklore texts and books of Naqqali and by using descriptive-analytical method, the present article tries to explain the narrative themes related to the life of Kaveh. The authors believe that many of the fictional themes of his life – such as reaching the station of saints, making the flag called Derafsh Kavian with help of Divine names and motifs, casting spells on demonic characters, knowing the language of birds, choosing a voluntary death - have been borrowed from the stories concerning the life of saints, mystics and charismatic kings of Iran. Manuscript profile -
Open Access Article
15 - Zahhak the Snake Shoulder and Nahusha; A Comparative Analysis
Ali Farzane Qasrodashti mahmoud rezaei dasht arzhaneh Farrokh HajiyaniDue to their common roots, the epics and myths of Iran and India are very similar. Zahhak the snake shoulder is one of the characters of Iranian epics, whose functions are also seen among the epic characters of India. Vishvarupa because of having three heads and Vritra MoreDue to their common roots, the epics and myths of Iran and India are very similar. Zahhak the snake shoulder is one of the characters of Iranian epics, whose functions are also seen among the epic characters of India. Vishvarupa because of having three heads and Vritra because of his connection to drought are epic characters that scholars consider them to be the Indian counterpart of Zahhak. Also, the story of Indra's sin and the transfer of his power to Nahusha has many similarities with the story of Jamshid's sin and accession of Zahhak to the kingdom. In Indo₋Iranian narratives, Indra and Jamshid are examples of sinners who lose their Farr (glory and splendor). But Zahhak and Nahusha, as their successors, after committing similar crimes such as trying to seize the former king's wives, humiliating the clergy and supporting heresy in religion and society, are deposed and taken captive in places like the underworld. In the present article, the commonalities of these stories in Shāhnāmeh, Mahabharat and other Indo-Iranian narratives are compared and analyzed. The findings show that, contrary to the opinion of many scholars who compare Zahhak with Vishvarupa and Vritra, in Indian narratives, Nahusha is more consistent with Zahhak. Manuscript profile -
Open Access Article
16 - Geometric Patterns in Zoroastrian Texts and Shāhnāmeh
،Seyedeh Sedigheh Hosseini Dashtikhani Ruhollah Hadi God has created the universe according to patterns which only some of them have been revealed to man. Among these patterns related to the form and function of creatures, geometric patterns and proportions are of great importance in terms of visual beauty and struc More God has created the universe according to patterns which only some of them have been revealed to man. Among these patterns related to the form and function of creatures, geometric patterns and proportions are of great importance in terms of visual beauty and structural strength. The purpose of this descriptive-analytical study is to study the signs of geometric proportion in Zoroastrian texts and Shāhnāmeh. The type of proportion and the geometric shapes that are explicitly stated in these texts are examined and the following questions are answered: What is the type of geometric proportion mentioned in these texts? To what extent do these proportions correspond to their current meaning? The results of the research show that according to Zoroastrian texts and Shāhnāmeh, there are signs of using the geometric proportions of squares and circles in the first creatures of Ahura and in some man-made structures. These mythological proportions seem to be close to the classic concept of proportion, according to which if the spiritual aspect of a phenomenon is greater, its geometric shape will be closer to a circle. Also, when it comes to the physical world, the issue of geometric proportion of square is raised. Manuscript profile -
Open Access Article
17 - The Role of Supernatural Forces in the Battle of Rostam and Esfandiyār
Hosain Mirza NiknamOn the first day of the battle, Esfandiyār overcomes Rustam with the power of invulnerability, a divine power, and not by use of muscle. This is a blessing given by Ahura Mazda, the strongest god of Zoroastrianism. Rustam has to ask the gods and smaller supernatural for MoreOn the first day of the battle, Esfandiyār overcomes Rustam with the power of invulnerability, a divine power, and not by use of muscle. This is a blessing given by Ahura Mazda, the strongest god of Zoroastrianism. Rustam has to ask the gods and smaller supernatural forces to help him to overcome Esfandiyār's invulnerability. In Shāhnāmeh, there are numerous signs of the widespread presence of supernatural forces, including gods, demon, fairy, and Rustam calls them to overcome Esfandiyār. The present article attempts to analyze textual and inter-textual evidences of the role of supernatural forces and Rostam's help from them. The results show that a group of supernatural forces came to Rostam's aid in the last battle, and this caused a balance in the supernatural forces on both sides and led to Rostam's victory over Esfandiyār. The research is a qualitative one based on text analysis. Manuscript profile -
Open Access Article
18 - Devils of Drought in Shāhnāmeh and Rāmāyānā: A Comparative Study
Nimā AdhamIranian and Indian nations have common racial and ethnic origins; and during the time, they have left impression on each other. These impressions are reflected and can be seen in the two nations literary works. Assuming existance of common themes between Shāhnāmeh of Fe MoreIranian and Indian nations have common racial and ethnic origins; and during the time, they have left impression on each other. These impressions are reflected and can be seen in the two nations literary works. Assuming existance of common themes between Shāhnāmeh of Ferdousi and Rāmāyānā, one of the great Hindu epics, the article tries to compare three antagonist characters of these two works: Zahhāk and Afrāsiyāb with Rāvānā. The study shows the salient presence of devils of drought in both of works as their common root. Manuscript profile -
Open Access Article
19 - The Performance of Myth in Modern life: The Archetypes of "Mountain-Cave" and "Circle"
بهروز اَتونی By considering the two archetypes of "mountain-cave" and "circle" in Persian mythology and Ferdowsi's epic, Shāhnāmeh, the present article attempts to study the MiladTower, the tallest tower in Iran, in order to see the impressions of the above mentioned archety More By considering the two archetypes of "mountain-cave" and "circle" in Persian mythology and Ferdowsi's epic, Shāhnāmeh, the present article attempts to study the MiladTower, the tallest tower in Iran, in order to see the impressions of the above mentioned archetypes in it. Its stucture, head stucture and revolving restaurant are inspected with respect to these archetypes. Manuscript profile -
Open Access Article
20 - Appearance of Evil and Monsters in Rashidā Shāhnāmeh
زهرا پاکزاد For understanding Iranian painting in the Middle Ages, we need to know about two Islamic mystic and philosophical terms: beauty and glory. Indeed, a Muslim painter, like a Muslim philosopher and mystic, believes that all creatures are manifestations&nb More For understanding Iranian painting in the Middle Ages, we need to know about two Islamic mystic and philosophical terms: beauty and glory. Indeed, a Muslim painter, like a Muslim philosopher and mystic, believes that all creatures are manifestations of glory and beauty of God. So, he even paints the evil beautifully. In Rashidā Shāhnāmeh (created in Isfahan, 17th Century, Repository: Tehran: Golestan Palace), we can see this aspect. The anonymous muslim painter has painted not only the good beings (lovers and beloveds, heroes and etc.) but also the evil beings (Satan, monsters, demons, dragons, etc.) in beautiful appearance. The present article, by studying the paintings of Rashidā Shāhnāmeh, tries to show the aesthetic aspects of them with respect to the concepts of beauty and glory. Manuscript profile -
Open Access Article
21 - Khrafstar in the Thoughts of Ancient Iranians; Based on Avestā and Pahlavi Texts and Shāhnāmeh
Hamid Ayaz ahmad tahanlion that have been created by Angra Mainyu to destroy the good world. In Avestā and Pahlavi texts, some manners are proposed to eliminate these devil creatures. The influence of Ferdosi and his book, Shāhnāmeh, on Iranian language and culture are clear. Yet an ex Morelion that have been created by Angra Mainyu to destroy the good world. In Avestā and Pahlavi texts, some manners are proposed to eliminate these devil creatures. The influence of Ferdosi and his book, Shāhnāmeh, on Iranian language and culture are clear. Yet an explanation is needed to show that how much his idea about khrafstars are influenced by Avestā and Pahlavi texts. By using descriptive and analytic method, the authors of present article try to study and compare the creatures that in Zoroastian religious texts are called khrafstar which are mentioned in Shāhnāmeh. The research shows that in Shāhnāmeh not only the term "khrafstar" is not mentioned but also it is not referred to an animal as devil creature. But, there are similarities between Ferdosi's ideas and Avestā and Pahlavi texts about noxious creatures. Finally, it has been referred to the role of these creatures in the myths of other nations and has been compared with Avestā and Pahlavi texts and Shāhnāmeh. Manuscript profile -
Open Access Article
22 - The Myths of Siyāvash, Osiris and Attis: A Comparative Analysis
محمود رضایی دشت ارژنه پروین گلیزاده Fertility is a subject that has not been noticed in the myth of Siyāvash. But we can trace it in Ferdowsi's epic, Shāhnāmeh. In fact, Siyāvash is the god of vegetation and fertility who has transformed into a prince. The present article tries to show More Fertility is a subject that has not been noticed in the myth of Siyāvash. But we can trace it in Ferdowsi's epic, Shāhnāmeh. In fact, Siyāvash is the god of vegetation and fertility who has transformed into a prince. The present article tries to show the similarities among Siyāvash and Osiris (Egyptian god of the Afterlife, the Underworld and the Dead), and Attis, (Phrygian vegetation god) by comparing them. They have a direct relationship with the nature. Each one of them has a goddess whose function is to prepare the grounds for death and resurrection (spring and winter). There is also a special rite in each of them. Manuscript profile -
Open Access Article
23 - The Transformation of a Myth: Rostam-e Dastān
محمود رضایی دشت ارژنه According to Shāhnāmeh of Ferdowsī, Rostam-e Dastān is the champion of champions and mythical hero of ancient Persia, constituting some of the most popular parts of the Shāhnāmeh. He is the son of Zāl (the son of Sām and the grandson of Narimān). Also, h More According to Shāhnāmeh of Ferdowsī, Rostam-e Dastān is the champion of champions and mythical hero of ancient Persia, constituting some of the most popular parts of the Shāhnāmeh. He is the son of Zāl (the son of Sām and the grandson of Narimān). Also, his legend indicates that Rostam's mother is a decedent of Zahhāk, the son of Mardās. But in the older version of this myth, Dastān is a title for Rostam, Narimān a title for Garshāsb, Mardās a title for Zahhāk, and Sām is the name of the extended family of Garshāsb. The present paper tries to show that the myth of Rostam has been transformed in Shāhnāmeh. Manuscript profile -
Open Access Article
24 - The Representations of "the Other" in Shāhnāmeh
Farzād Bāloo Rezā Sattāri Fātemeh BasiriThe concept of "the other" came to literature and was introduced to literary theories through Mikhail Bakhtin. According to him, among the literary genres, it is only in the novel, specifically Dostoevsky's novels, which the possibility of dialogue and the presence of t MoreThe concept of "the other" came to literature and was introduced to literary theories through Mikhail Bakhtin. According to him, among the literary genres, it is only in the novel, specifically Dostoevsky's novels, which the possibility of dialogue and the presence of the other are provided. Also, he suggests that genres of epic and tragedy, like Tolstoy's novels, lack dialogic characteristics. He believes that the foundation of epic works is based on elimination of the other. In the present article, the attempt has made to show the representations of "the other" in Shāhnāmeh based on a deconstructional and negative approach to the theory of Bakhtin. These representations can be studied with respect to the following issues: 1) the creation of Shāhnāmeh as a voice versus the prevailing voice; 2) Shāhnāmeh as a meeting point of various genres; 3) institution of championship versus institution of kingdom; and 4) marriage with foreigners. They indicate to the presence of "the other" and the existence of dialogue and polyphony in Shāhnāmeh Manuscript profile -
Open Access Article
25 - The Story of Zahhāk: A Mystical Analysis
Ali HeidarīThe Story of Zahhāk, one of mysterious tales of Shāhnāmeh, has been often analyzed from political and social points of view. The present article tries to analyze the battle of Fereydūn and Zahhāk from a mystical perspective. Fereydūn (from teri meaning "the third" and MoreThe Story of Zahhāk, one of mysterious tales of Shāhnāmeh, has been often analyzed from political and social points of view. The present article tries to analyze the battle of Fereydūn and Zahhāk from a mystical perspective. Fereydūn (from teri meaning "the third" and tenin meaning "snake and dragon") has three sons. Zahhāk has three snakes: two snakes on his shoulders and the third one is his own head. Fereydūn fights Zahhāk but has no right to kill him; he must only imprison Zahhāk. As in mystical texts the dragon is a symbol of the carnal soul (Nafs-e-Ammareh), so it can be said that Fereydūn is a symbol of the peaceful soul (Nafs-e-Mutmainneh). The man can control the carnal soul (Nafs-e-Ammareh) but can never annihilate it. Manuscript profile -
Open Access Article
26 - KeiKāvūs: Personality and Acts
رضا ستاری KeiKāvūs is a mythological king of Iran and a fictional character in Shāhnāmeh. According to Shāhnāmeh, KeiKāvūs had a flying craft made of wood and gold, attached to specially trained eagles. He invaded Māzandarān and was defeated there in a great battl More KeiKāvūs is a mythological king of Iran and a fictional character in Shāhnāmeh. According to Shāhnāmeh, KeiKāvūs had a flying craft made of wood and gold, attached to specially trained eagles. He invaded Māzandarān and was defeated there in a great battle by Div-e Sefid (the White Beast). He attacked Hāmāvarān and married Sudābeh, the daughter of the king of hāmāvarān. The present article tries to study Keikāvūs's personality and acts not only in Shāhnāmeh but also in Pahlavi texts and Avestā. Manuscript profile -
Open Access Article
27 - The Oppositional Structure of the Story of Siavash; Based on the Theory of Lévi-Strauss
Mohammad ChāhārMahāli Maryam Shabānzādeh Mahmood HasanabādiIn the mythical-epic story of Siavash in Shāhnāmeh, "opposition" is an impressive concept and shows itself in the relationships between characters and events. Based on the theory of Lévi-Strauss, in this story, the basis of all events is two opposed principles: " MoreIn the mythical-epic story of Siavash in Shāhnāmeh, "opposition" is an impressive concept and shows itself in the relationships between characters and events. Based on the theory of Lévi-Strauss, in this story, the basis of all events is two opposed principles: "attribution of high value to kinship relations" and "attribution of low value to kinship relations". There are two kind of "opposition" in the story. 1. Internal opposition that refers to confrontation between Sudabeh and Siavash in the land of Iran and the harem of Kai Kāvus; this opposition provokes Siavash's pride and then his rejection; also it refers to the battle between Kai Khosrow and Fariborz, and Tus and Goudarz's controversy in favor of the two characters in the succession of Kai Kāvus. The cause of this confrontation is kinship and blood-relationship or, as Lévi-Strauss says, "attribution of high value to kinship relations". 2. External opposition that refers to the conspiracy of Garsivaz and the quarrel of Afrasiab with Siavash that leads to the death of Siavash. The cause of this confrontation is enmity and hostility or, as Lévi-Strauss says, "attribution of low value to kinship relations". Also, the principle of "attribution of high value to kinship relations" refers to the dream of Afrasiab and Siavash and the principle of "attribution of low value to kinship relations" refers to the dream of Piran Viseh and Goudarz Kashvad. Manuscript profile -
Open Access Article
28 - Esfandiyār: The Open and the Closed Eyes
سعید گنج بخش زمانی The story of Rostam and Esfandiyār is one of the most moving tragedies in Ferdowsi’s epic Shāhnāmeh. In this story, we have three main characters: Rostam as a superman; Esfandiyār, an invulnerable hero who is simple-minded; and Goshtāsp who fears either hi More The story of Rostam and Esfandiyār is one of the most moving tragedies in Ferdowsi’s epic Shāhnāmeh. In this story, we have three main characters: Rostam as a superman; Esfandiyār, an invulnerable hero who is simple-minded; and Goshtāsp who fears either his son (Esfandiyār) or his enemies might dethrone him. This article tries to analyze these mythological characters from philosophical and psychological points of view. Manuscript profile -
Open Access Article
29 - The Story of Key-Khosrow: A Phenomenological Approach
فهیمه خراسانی حسین علی قبادیImmortality is one of the most important themes in mythology. The hero of myth puts aside his sensual desires and pleasures in order to reach immortality. Key-Khosrow, the mythical character and one of the Heroes of Shāhnāmeh, acts in this way to achieve immortality. Ba MoreImmortality is one of the most important themes in mythology. The hero of myth puts aside his sensual desires and pleasures in order to reach immortality. Key-Khosrow, the mythical character and one of the Heroes of Shāhnāmeh, acts in this way to achieve immortality. Based on the phenomenological reduction theory (epoché) of Edmund Husserl and relying on descriptive-analytical method, the present article considers the notion of “return to origin” in the story of Key-Khosrow. Husserl believes that the real knowledge of objects is possible by an immediate intuition. He uses the phenomenological reduction method that involves setting aside all presuppositions and judgments and instead analyses the phenomenon in the human mind. This method is similar to the notion of “return to origin” in mythology, in which the hero of the myth puts aside all inner and outer obstacles and immediately faces with the truth. Manuscript profile -
Open Access Article
30 - An Analysis of Archetype of Hero's Journey Based on Campbell’s & Jung’s Thoughts
Mohammad Tāheri Hamid Aghājāni Based on Carl Jung’s thoughts, Joseph John Campbell (1904 –1987), proposed the theme of “hero's journey” that opened a new horizon in archetypal literary criticism. Campell’s ideas in archetypal criticism can be used in comparing an More Based on Carl Jung’s thoughts, Joseph John Campbell (1904 –1987), proposed the theme of “hero's journey” that opened a new horizon in archetypal literary criticism. Campell’s ideas in archetypal criticism can be used in comparing and analyzing stories, especially archetypal epic ones. The seven labors of Rostam (Haft-Khane Rostam) in Shāhnāmeh can be studied from Campbell’s point of view. Rostam had to pass the seven labors (Haft-Khan) to save Iranian commanders upon his father’s command, Zal. In this journey, besides obtaining material and spiritual gifts, Rostam reaches self-discovery and spiritual perfection. Manuscript profile -
Open Access Article
31 - An Analytic Mythological study of The Archetype of the First Human and Its Samples in the Pishdādis Section of Shāhnāmeh
Farzad GhaemiCreation of the first human- the primary ideal human- is one of the most important steps in the creation of archetype in various cultures. The fundamental example of the first human is based on an old pattern, which emerges as a giant or godlike human, or as the first c MoreCreation of the first human- the primary ideal human- is one of the most important steps in the creation of archetype in various cultures. The fundamental example of the first human is based on an old pattern, which emerges as a giant or godlike human, or as the first couple. The goal of this paper is describing examples and mythological qualities of the first human archetype in mythic cultures, and in the myths of ancient Iran, especially in the Pishdādis section of Ferdowsi’s Shāhnāmeh. The research method of this paper is qualitative with analytic mythological approach, based on which we have considered three features as the basic characteristics of the archetype of first human: first his divine origin, then a twin couple, and finally a cultural function- symbolic hero producing civilization in the history of a nation. In Shāhnāmeh, these tree kinds of functions are distributed among some kings of Pishdādis each of them can be considered as an example of first human. In this paper, we study examples of these functions about Kayumarth, Hooshang, Tahmooreth, Jamshid, Fereydoun and Manoochehr. Manuscript profile -
Open Access Article
32 - Structure of Patriarchy in the Marriage of Iranian with non-Iranian in Shāhnāmeh
Rezā Sattāri Marziyeh HaghighiOne of the most common conjugal unions in Shāhnāmeh is the marriage of Iranian men with non-Iranian women, especially the marriage of heroes with non-Iranians that is a common occurrence. In Shāhnāmeh, the prominent Iranian heroes get married with non-Iranian women, mai MoreOne of the most common conjugal unions in Shāhnāmeh is the marriage of Iranian men with non-Iranian women, especially the marriage of heroes with non-Iranians that is a common occurrence. In Shāhnāmeh, the prominent Iranian heroes get married with non-Iranian women, mainly with Turanians. These kinds of marriage are called exogamy. According to the symbols of Shāhnāmeh, Iran is sacred and divine land but Turan is the territory of impurity and evil forces. On the other hand, according to ancient beliefs, woman is symbol of land and the earthly world and man is a divine being who is free of impurities. Since in the prevailing pattern of patriarchy in ancient Iranian mythology man has a central role in Iranian myths, therefore, in the process of transformation of myths to epics, misogynic concepts have been added to the epics. In the present article, after considering the mythic deep-structure of epics, their patriarchal components of has been analyzed. Manuscript profile -
Open Access Article
33 - The Story of Rostam and Sohrab: An Analysis Based on Aristotelian Ethics
Zolfaqār Alāmi leilā Āghāyāni ChāvooshiThe aim of present article is to study the story of Rostam and Sohrab based on moral virtues in the thoughts of Aristotle. According to Aristotle, virtue is a praiseworthy ethical habit between excess and negligence. Some of these virtues are courage, honesty, nobility MoreThe aim of present article is to study the story of Rostam and Sohrab based on moral virtues in the thoughts of Aristotle. According to Aristotle, virtue is a praiseworthy ethical habit between excess and negligence. Some of these virtues are courage, honesty, nobility and hauteur. In the present article, after a cursory examination of the Aristotelian approach to moral virtues, they are studied in the story of Rostam and Sohrab. The analysis of the story shows that there is a considerable correspondence between virtues and moral conducts of the characters of the story and Aristotelian virtues. It also shows that moral codes have an important function in Shāhnāmeh and the behaviors of Iranian heroes. The moral behaviors of Sohrab, considerably correspond to Aristotelian virtues. Manuscript profile -
Open Access Article
34 - The Symbolism of Nature in Shāhnāmeh: A Comparative Study
رحیم کوشش امیررضا کفاشیThe myth of Nature is the symbol of the period that preceded the age of reason and science. The nature has a unique role in the formation of religious thoughts of ancient people, especially, Aryāans, inhabitants of Iran and India. Aryans, a At first, these people believ MoreThe myth of Nature is the symbol of the period that preceded the age of reason and science. The nature has a unique role in the formation of religious thoughts of ancient people, especially, Aryāans, inhabitants of Iran and India. Aryans, a At first, these people believed in the natural forces, but, in the passage of time as time passed, they invented gods for sun, moon, stars and wind. Also, four elements of wind, water, fire and earth were constitutional, and fundamental powers of anything for them. In the present article, attempt is made to study the myth of Nature and elements of nature in Shāhnāmeh. Manuscript profile -
Open Access Article
35 - The Relationship between Mythology and Mysticism: Suhrawardī’s Mystical Account from Shāhnāmeh
Elyās NourāyīMythical characters and elements can be seen in Suhrawardī works, a famous Iranian philosopher and Sufi who has been interested in ancient “Persian wisdom tradition” (Hekmat). He has interpreted mythical characters like Simorq, Zal, Rostam and Esfandiyar fro MoreMythical characters and elements can be seen in Suhrawardī works, a famous Iranian philosopher and Sufi who has been interested in ancient “Persian wisdom tradition” (Hekmat). He has interpreted mythical characters like Simorq, Zal, Rostam and Esfandiyar from a philosophical and mystical point of view. He believes that such characters are symbol ofa philosophical or mystical facts. In this research, we study these mystical characters in the works of Suhrawardī to show the relationship of Farre or Khvarenah (a divine mystical force or power) with Muhammadian Reality. Manuscript profile -
Open Access Article
36 - The Dreams of Shāhnāmeh: A Psychological Approach
خیرا... محمودی مهرنوش دژم Dreaming is a wonderful phenomenon and there have been various theories about it. Our predecessors didn't think of dreaming as is a mere ly a psychological phenomenon;, they and believed while in dreaming the soul abandons the his body temporarily and exper More Dreaming is a wonderful phenomenon and there have been various theories about it. Our predecessors didn't think of dreaming as is a mere ly a psychological phenomenon;, they and believed while in dreaming the soul abandons the his body temporarily and experiences the realities. But in the modern age, the psychologists analyze dreaming based on scientific methods. The present research, based on employing a psychological approach, investigates the mythical dreams in Shāhnāmeh. Manuscript profile -
Open Access Article
37 - Studying the Common Themes in Nibelungenlied and Shāhnāmeh
Kambiz SafieeAlthough epic isn’t the oldest narrative genre but it is the most prevailing one in the ancient time and middle ages. Epic and myth, oral or written, can be found in all cultures and sub-cultures. Myths provide the raw material for the epics and in some cultures e MoreAlthough epic isn’t the oldest narrative genre but it is the most prevailing one in the ancient time and middle ages. Epic and myth, oral or written, can be found in all cultures and sub-cultures. Myths provide the raw material for the epics and in some cultures epics are continuation of them. The world's literature is full of epic-mythical themes. We can see these themes in two prominent books of Persian and German literature, namely Nibelungenlied and Shāhnāmeh. The common subjects such as mythical heroes, super-natural animals, war, battle, revenge and the like can be seen in these works. In the present article, after presenting the backgrounds of two epics, the two super-heroes, Siegfried and Rostam, are compared and common themes and common historical and epic features in these two prominent masterpieces are entertained. Manuscript profile -
Open Access Article
38 - Connection of Love and Epic in Shāhnāmeh and the Story of Koroghlu: A Comparative Study
Ateke Rasmi Sakineh Rasmi Epic stories reflect feelings and way of thinking of men in the passage of time. Though epic and lyric have different languages,yet love is a common theme in them. In Shāhnāmeh and the story of Koroghlu it can be seen the epic and lyrical themes have a very close More Epic stories reflect feelings and way of thinking of men in the passage of time. Though epic and lyric have different languages,yet love is a common theme in them. In Shāhnāmeh and the story of Koroghlu it can be seen the epic and lyrical themes have a very close connection with each other. The stories of ‘Zāl and Rūdāba’, ‘Tahmineh and Rostam’ and ‘Bijan and Manijeh’ are from the best lyrical stories in Persian literature. In the epic of Koroghlu too, the subject of love, which is usually expressed by women, often comes in the middle or end of the story. The authors of article suppose that epics are drawn from life and epic, history, nationality, justice and spirituality that are the basic themes of Shāhnāmeh and the epic of Koroghlu. So in the present article, the origin of love, its features, characteristics of beloved, appearance of love and its consequences in these two epics are considered Manuscript profile -
Open Access Article
39 - Siavash and the Myth of Eternal Return
Vahid Rouyāni Mansour HātaminezhādThe story of Siavash in Shāhnāmeh is an epic with dramatic and tragic elements.Having mythic roots enables us to analyze it by using new approaches. One of these new approaches is Mircea Eliade’s ‘eternal return’according to which gods have especial ch MoreThe story of Siavash in Shāhnāmeh is an epic with dramatic and tragic elements.Having mythic roots enables us to analyze it by using new approaches. One of these new approaches is Mircea Eliade’s ‘eternal return’according to which gods have especial characters, their origin is uncertain, they are killed innocently in youth, their death is the beginning of changes and new developments, and after their death mysterious rites are formed concerning the death they had faced. With respect to features of Siavash and the rites held after his death, as mentioned in the epic, mythical and historical texts, it seems that he is one of these gods and a symbol of process of becoming. His soul is tired of passing time and wants to reborn by returning to eternal time; his believers reach to this ‘eternal return’ by attending in his mourning rituals through which each one become a Siavash. Manuscript profile -
Open Access Article
40 - Metamorphosis of Indra to Rostam
Mohammadreza nasre esfehani ali sadegiThe similarities between Indra, in Rigveda, and Rostam, in Shāhnāmeh, make comparison of these two characters possible. The present research, by discussing their duties, acts and personalities, tries to show that Rostam is a metamorphisis of Indra. Once, Indra was worsh MoreThe similarities between Indra, in Rigveda, and Rostam, in Shāhnāmeh, make comparison of these two characters possible. The present research, by discussing their duties, acts and personalities, tries to show that Rostam is a metamorphisis of Indra. Once, Indra was worshiped by both Indians and Iranians. But then, after the spreading of Zoroastrianism in Iran, which rejected polytheism, Rostam appeard as a hero and Indra gradually faded away. In this article, we will elaborate on thirty similarities of these characters. Manuscript profile
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