List of Articles Siyāvash

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  1 - Two Theories about the Story of Siyāvash; Based on the Views of Tajik, Russian and Iranian Scholars of Shahnāmeh
  nasrin bazgir
  Looking at the story of Siyāvash with some myths that are ethically and structurally unfit to this story turns a blind eye on the reality of the story that has a firm connection with the character of Rostam. If we notice to views of European fair minded scholars about t More

  Looking at the story of Siyāvash with some myths that are ethically and structurally unfit to this story turns a blind eye on the reality of the story that has a firm connection with the character of Rostam. If we notice to views of European fair minded scholars about the antiquity of Avestā as well as some Iranian scholars who study the subject phenomenologically, then we will know the Iranian themes in the story and how it differs from myths of fertility. First time, Afrasiab appointed Siyāvash as ruler of a fertile region called Kangdezh. Siyāvash made a guard wall around it with the help of Farre Kiyani (the gift of Divine grace); according to Bundahishn, it had 15 gates and the distance of each gate from the other was 15 days trekking time. For the second time, Afrasiab wanted Siyāvash to make another region near his capital; then Siyāvash made another city called Sharestane Siyāvashgerd. The present article wants to show that new archaeological researches are needed in Dushanbe and Bukhārā for these reasons: Narshakhi (ca. 899–959) points that the tomb of Siyāvash is located in the gate of Bukhārā; and there is a refurbished gate in Dushanbe and probably another gates in the city; and finally Siyāvashgerd is situated in limits of a wall. Manuscript profile
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  2 - 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
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  3 - "Myth of Trial by Ordeal" and Fire in Shāhnāmeh
  Naqmeh Dādvar
  During several centuries, what has remained of the fasinating ritual of "trial by ordeal" is swearing. Trial by ordeal was a common ritual among the nations and religions, and was considered a judicium Dei and the ultimate test to distinguish innocencent from guilty. So More

  During several centuries, what has remained of the fasinating ritual of "trial by ordeal" is swearing. Trial by ordeal was a common ritual among the nations and religions, and was considered a judicium Dei and the ultimate test to distinguish innocencent from guilty. Some instances of it have been cited in Vis and Rāmin, Masnavi, Salāmān va Absal, Makhzan al-Asrār, History of Yaqoubi, Haft Eqlim, Āsār al Belād va Akhbār al Ebād, Tadhkirat-ul-Awliyā, Avesta, Torah, Pahlavi texts and code of Hammurabi inscription. "Passing of Siyāvash through the fire" is the most familiar example of trial by ordeal in the collective memory of Iranians. The reasons why the "myth of trial by ordeal" in Shāhnāmeh is an outstanding example, is the main subject of the present article. So, at first, the significance of fire among the ancient nations and religions is considered. Then, after citing some tests of "passing through the fire" in historical, religious and literary texts, the myth of "passing of Siyāvash through the fire" as the most impressive and lasting instance is introduced. Manuscript profile
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  4 - A New Interpreation of The Story of Siyāvash and Sudābeh
  قدمعلی سرّامی
    The tale of Siyāvash and Sudābeh is one of the stories of Shāhnāmeh. In Zoroastrian tradition, Siyāvash is a symbol of innocence and goodness and vice versa Sudābeh is a symbol of evil and beastly passion. But, according to Mithraism, they are mutually interdepe More

    The tale of Siyāvash and Sudābeh is one of the stories of Shāhnāmeh. In Zoroastrian tradition, Siyāvash is a symbol of innocence and goodness and vice versa Sudābeh is a symbol of evil and beastly passion. But, according to Mithraism, they are mutually interdependent. This article will analyze this relationship based on a new interpretation and with respect to the doctrines of Islamic mysticism.     Manuscript profile
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  5 - Siyāvash in Persian Literature
  نسرین شکیبی ممتاز
      Siyāvash, a mythical figure in Persian mythology, is an important character in Shāhnāmeh, Ferdowsi’s epic. He is the symbol of purity and innocence in Persian culture. The present article, by taking into account the historical debates on Siyāvash, More

      Siyāvash, a mythical figure in Persian mythology, is an important character in Shāhnāmeh, Ferdowsi’s epic. He is the symbol of purity and innocence in Persian culture. The present article, by taking into account the historical debates on Siyāvash, tries to illuminate his character in Persian literature.     Manuscript profile
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  6 - Psychological Analysis of the Story of Siyāvash Based on Freudian Pattern of "Structure of Mind"
  Mohammadreza Rozbeh Kayānoosh Dāniyāri
  Freud's psychoanalytic theory has deeply influenced the literary works and works of art, and gave rise to psychological criticism. Personal unconscious and structure of mind theories are the most eminent results of Freudian outlook. According to these theories, the stru More

  Freud's psychoanalytic theory has deeply influenced the literary works and works of art, and gave rise to psychological criticism. Personal unconscious and structure of mind theories are the most eminent results of Freudian outlook. According to these theories, the structure of mind has a tripartite structure: ego, id and super ego. Each one reflects a dimension of the human mind. In the story of Siyāvash, as narrated in Shahnameh, the prominent characters are the representative of the tripartite; Sudabeh as the symbol of id, Siyāvash as the super ego and Kavus as the ego. Action and reaction each one of them explains the structure of human mind. In the same way, and from another perspective, Afrasiab, king of Turan, can be seen as symbol of ego, Garsivaz, the brother of Afrasiab, as the symbol of id and Siyāvash as the symbol of super ego. Based on such an analysis, the present article reconsiders the story of Siyāvash. Manuscript profile
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  7 - The Archetype of Hero in the Epic Poem of Ārash-e Kamāngīr
  fateme kopa narges mohammadi badr mostafa gorji khiroalnesa mohamadpor
    Archetype, as the most important term of Jungian psychoanalysis, refers to old images and instincts that rooted in collective unconscious. The contents of unconscious are revealed in myths, religions, dreams, imagination and literary works. The importance of epi More

    Archetype, as the most important term of Jungian psychoanalysis, refers to old images and instincts that rooted in collective unconscious. The contents of unconscious are revealed in myths, religions, dreams, imagination and literary works. The importance of epic works, as the place of manifestation of myths and archetypes, is undeniable. The present article tries to analyze the archetype of hero in the epic poem of Ārash-e Kamāngīr (Ārash the Archer) of Siyāvash Kasrāei. Every man has a hero in his heart and begins his own journey which becomes a way for self-knowledge and individual growth. The present research shows that the archetype of hero is represented in personality of Ārash, and he receives self knowledge and knows his real “self” by trekking the ups and downs of the archetype. From social point of view, the epic is also a symbol of Iranians’ collective and national identity Manuscript profile
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  8 - Transformation of Sudabeh's character in the Siyavash story of Shahnameh
  Aghdas Fātehi
  The present article discusses the process of transformation of the character of an ancient goddess of water. In the age of prehistory and as a result of interaction of myths, the beliefs and rites about the water goddess were propagated in Mesopotamia. In Iran and in th More

  The present article discusses the process of transformation of the character of an ancient goddess of water. In the age of prehistory and as a result of interaction of myths, the beliefs and rites about the water goddess were propagated in Mesopotamia. In Iran and in the process of formation of the character of the water goddess, this myth adapted herself to male-dominated patterns of Indo-Iranian tribes and to the current social traditions of Iran; on the other hand, according to the Gussāns (poets and story-tellers) of Parthian (Arsacids) and Kushans, she lost her situation and descended from her divine place. Her roots and divine origin were forgotten, and, finally, for belittling women and other various changes, she acquired new characteristics and was put in the limelight as Sudābeh. Also, Dumuzi, the god of vegetation and connected with the Mesopotamian water goddess, transformed to two characters in Iranian mythology: Siyāvash that his role is like the Mesopotamian murdered god, and Kei-Khosrow that, as a god, gives new life to Siyāvash. These characters, manifest in Shahnāmeh of Abumansuri in the story of Siyāvash and Sudābeh, and then through that book they appear in Shahnāmeh of Ferdowsi.  Manuscript profile
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  9 - The Symbolic Reflection of Fire in Two Stories of Masnavi Manavi: A Comparative Study
  mohammad safehiyan zakiye rashid abadi
  From way back, man has paid attention to fire and its place in the man’s life. One of the functions of fire is purification. In spite of burning, fire brings purity and cleanliness. According to mythological beliefs, the flaming fire is a battlefield between clean More

  From way back, man has paid attention to fire and its place in the man’s life. One of the functions of fire is purification. In spite of burning, fire brings purity and cleanliness. According to mythological beliefs, the flaming fire is a battlefield between cleanliness and wickedness. In the present article, at first, we consider the symbolic concept of fire in various myths that indicates to passing from fire (the exam of fire) and ascend to a higher stage. Then, after considering the myth of ‘passing of Siyāvash through the fire’ and the story of ‘Abraham in fire’, we compare them with another two stories of Masnavi Manavi of Jalāl al-Din Rūmi. They are the story of ‘casting the child into the fire’ and the fable of ‘reply to the materialist who says that the world is eternal’. We try to show that Jalāl al-Din Rūmi has been aware of the ancient symbolic and mythical concepts and has recreated them.  Manuscript profile