The Origin of the Word "Tarjumān" in Iranian Languages and Its Usage and Meaning in Ferdowsi's Shahnameh
Abbas
Azarandaz
Member of Research Center of Islam And Iran Culture, Shahid Bahonar University of Kerman, Kerman, Iran
author
Masoumeh
Bagheri
Assistant Professor, Department of Persian Language and Literature, Shahid Bahonar University of Kerman, Kerman, Iran
author
text
article
2021
per
According to the Shahnameh, the Iranians faced foreign countries from the time of Fereydoun's reign onwards. From this legendary period of the first kings to Yazdegerd III, they encountered other nations apart from the Turanians, having had to communicate verbally with them. The Shahnameh sometimes mentions a person called "Tajomān", who is assigned to translate words of two sides for each other. However, some dictionaries refer the "Tajomān" as an Arabicized word of the Persian "Tarzaban" or "Tarzafan". In the Middle Iranian languages, this term has been written as “Tarkumān” or “Targumān” as seen in the Middle Persian, Parthian and Sogdian writings. The presence of this term in Iranian texts from the early Sassanid to the Ferdowsi era, covering a millennium period, represents a career with a history and a word of long usage. Regarding its Aramaic origin, it can be noted that during the Achaemenid era, the term was entered into languages of countries under the authority of Achaemenids by Aramaic secretaries, and then found way into the works of Zoroastrians and Manicheans through the Middle Persian, Parthian, and Sogdian languages. After the spread of Islam, this word used in Persian texts such as the Shahnameh.
Classical Persian Literature
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https://classicallit.ihcs.ac.ir/article_6219_bcca238b8855c451e73f4b6d51e53009.pdf
dx.doi.org/10.30465/cpl.2021.6219
Who Was That Lady Bahram Chobin saw?
Sajjad
Aidenloo
Associate Professor, Department of Persian Language and Literature, Payam-e Noor University, Urmia, Iran.
author
text
article
2021
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In a strange and mythological tale in the so-called historical section of the Shahnameh (the Sassanid empire period of Hurmuzd), Bahram Chobin meets a crowned woman in the palace. After that, he weeps blood, overlooks and changes his manners and speeches. He claims to be a king. A number of eight different interpretations and views have been presented about the identity of this mysterious woman, extracted from the Shahnameh or contemporary writings. These are: (1) a witch, (2) fortune of Bahram, (3) a fairy, (4) an angel, (5) a deceptive soul, (6) Daena, (7) a Demon or female demon, and (8) glory. In addition to the Shahnameh referring to this woman as the "fortune" and two ancient and reliable texts introducing her as a "fairy" (Tarikh-i Tabari or The History of al-Tabari and Tabari and Nihayat al-Arab), the traditions and characteristics of the story show remarkable similarities to the narrative theme of "Fairy and Hero". This lady is more likely to be the fortune of Bahram, originally appeared in the form of a fairy and made him fond of her beauty, and provoked Bahram be a rebel against the Sasanian king as he faced his fortune. Through metamorphoses of Iranian national narratives and dropping some part of her mythological points, this fairy has changed to a good-natured, but obscure lady in the Shahnameh
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https://classicallit.ihcs.ac.ir/article_4402_0c9a1d7445e421bbf3a9c544caf3a67a.pdf
dx.doi.org/10.30465/cpl.2021.4402
Alien Lohrasp versus the Iranian Sagzi;
A Review on the Concept of “Iranians” in the Hemistich of “I Will Ggive the realm to Iranians”
Hamidreza
ََArdestani rostami
Associate Professor, Department of Persian Language and Literature, Branch of Dezful, Islamic Azad University, Dezful, Iran
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text
article
2021
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Using the sources from the Islamic era and an analytic-descriptive research method, the author seeks to illuminate what Esfandiyar means by the term “Iranians” in the hemistich of “I shall give the realm to Iranians”, while complaining about his father, Goshtasb, to his mother. Many researchers of the Shahnameh (The Book of Kings) have raised this question whether Iran was not already in the hands of Iranians, so Esfandiyar would plan to take it back from his father and bring at their disposal? The research findings show that during the era of Kay Khosrow, Heroes considered Lohrasp, the grandfather of Esfandiyar, as an alien of ignoble origin,as he was a mandaeist (there are some inferences to this in The Shahnameh, while some other sources directly refer to his mandaeism), and he had close relations with such foreigners as Nebuchadnezzar II. In the hemistich quoted above, Esfandiyar intends to raise this subject to his father. Thus, “Iranians” in his words means Heroes of Sistan because the Parthians, of whom the dynasty of Zal and Gudarz are descendants, called their homeland and the surroundings “Iran-Shahr”. In the light of evidences, Sistan can be considered in connection with the expanse of Iranians (Iran-wīj)
Classical Persian Literature
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https://classicallit.ihcs.ac.ir/article_5245_4f848600a49df59a0bb6de991d22040c.pdf
dx.doi.org/10.30465/cpl.2021.5245
Restoring Five Verses in the Story of Forud Son of Siavakhsh in Ferdowsi's Shahnameh
Mohammad
AfshinVafaie
Assistant Professor, Department of Persian Language and Literature, University of Tehran, Tehran, Iran
author
Pejman
Firoozbakhsh
Post-doctoral researcher, Institute of Prehistoric and Protohistoric Archaeology, Kiel University, Kiel, Germany
author
text
article
2021
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The popularity of Ferdowsi's Shahnameh and its repeated copying over the centuries have subjected the text of the poem to a vast array of errors. Dr. Khaleghi-Motlagh's complete edition of the epic, published in 2007, significantly facilitated the work of the Shahnameh scholars by making a dependable text of the poem available to them. Better investigation of the Shahnameh is now possible thanks to Khaleghi-Motlagh’s magisterial text that provides a wealth of variants in its critical apparatus. The subject of the present article is the correction of five verses in the story of Forud son of Siavakhsh. In all but one edition of the poem, the text of these verses is corrupt. In the course of restoring these verses, the authors also discuss a number of important grammatical and linguistic issues that may be useful to the readers of the poem. They also consider the problems presented by words that have two different pronunciations in the Shahnameh.
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https://classicallit.ihcs.ac.ir/article_6100_9ab10653a64d0003bb6158593ca04bba.pdf
dx.doi.org/10.30465/cpl.2021.6100
An Analysis of Dominance of Destiny in Ferdowsi's Shahnameh based on Supernatural Practices of Prophecy and Prediction
Mohammad
Paknahad
Assistant Professor, Department of Persian Language and Literature, Farhangian University, Tehran, Iran.
author
text
article
2021
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The Shahnameh (the Book of Kings) has influenced by two worlds of reality and surrealism; namely, the worlds of free will and the world of destiny. What established its dominance in all stories of the Shahnameh is the world of destiny. This research does not aim to find the roots of destiny belief in the Shahnameh. Rather, it provides nothing, but the understanding of the most important factor in the formation of destiny in the book. The study focuses on the analysis of destiny in the Shahnameh based on supernatural practices of prophecy. Through this, events are predetermined: astronomers and angels found who know things in advance like Soroush and Israfil; well-informed and wise persons see the future; kings, princes, heroes and priests prophesy due to having a divine and artistic spirit; and fantastic phenomenon like Simorgh, the Crystal Ball and the illustrative tree tell about the future and secrets of the universe.This paper is the result of studies purposefully formed through qualitative method and analysis of textual data. The collection of materials has been done through library studies. Accordingly, all instances of future reading practices, counted more than one hundred, have been described and analyzed. Finally, it is proved that when all propositions for future prediction are realized, it is nothing but the domination of destiny. Such feature is present in all famous epics of the world
Classical Persian Literature
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https://classicallit.ihcs.ac.ir/article_5244_4a1b5061df55beb78b8951c4e54dfb85.pdf
dx.doi.org/10.30465/cpl.2021.5244
Verses of Shahnameh in the Book of Khalq al-Insan by Bayan al-Haq Neyshabouri
Abolfazl
Khatibi
Assistant Professor, Academy of Persian Language and Literature, Tehran, Iran.
author
text
article
2021
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The oldest version of the Shahnameh (The Epic of Kings) dates back to 614 AH, 214 years after the time of its completion at 400 AH. However, a variety of chapters and verses of the Shahnameh have been remained in some ancient historical and literary sources from this period. Among these is an Arabic book entitled Khalq al-Insan(The creation of Humans) by Bayan al-Haq Neyshabouri (died in 521 AH) which has quoted 54 instructive verses for the interpretation of a verse from the Holy Qur'an. The current study compares these verses to the Shahnameh edited by Jalal Khaleghi Motlagh and manuscripts used in his edition, some other copies as well as the book of Ikhtiarat Shahnameh (474 AH), and it discusses some records. Based on the research findings, Bayan al-Haq has derived the verses of Shahnameh from Ikhtiarat Shahnameh, not from the copy being studied.
Classical Persian Literature
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https://classicallit.ihcs.ac.ir/article_5627_78b12f03afe092f2973e835fdd138cf4.pdf
dx.doi.org/10.30465/cpl.2021.5627
The Effects of Spirits of the Dead on Action of Heroes in Epic Poems; Gilgamesh, Iliad, Odyssey, Aeneid, Shahnameh, Bahmannameh, Shahriarnameh
Hasan
Shahryari
PhD Student at Epic Literature, University, of Qom, Qom, Iran
author
Fatemeh
Haji Rahimi
PhD Student at Epic Literature, University, of Qom, Qom, Iran.
author
text
article
2021
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Having a divine nature, epic heroes are nurtured as an ideal pattern for the society that meets a variety of unattainable needs and desires of human beings. In addition to physical strength and natural forces, they take benefits from mythical and supernatural powers to overcome obstacles and problems in life. Establishing a relationship with dead spirits is among these supernatural forces. The current study is based on a descriptive-analytical research method. The findings can be divided into two categories: first, how epic heroes relate to the spirits of the dead, including the hero's journey to the world of the dead, talking to the spirits of the ancestors within a dream, the manifestation of the spirits and observing them in the material world; and second, how the spirits of the dead and the heroes are affected each other so that the spirits of the dead predict the future or open their mouths about advice and compliance. The spirits sometimes remind the instability of the world, and sometimes try to reveal a secret. In contrast, the hero informs them about their family and relatives or performs morning rituals at the request of the spirits for their comfort. Thus, such an attitude toward epic works can be useful in understanding intellectual and social contexts of past nations and peoples.
Classical Persian Literature
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https://classicallit.ihcs.ac.ir/article_6433_d84a039f4431ac5b35c052afd1be3d50.pdf
dx.doi.org/10.30465/cpl.2021.6433
A Comparative Analysis of Characteristics between the King in Ferdowsi’s Shahnameh and the Head Member of Farabi’s Utopia
Fateme
Sadeghli
. M.A. in Persian Language and Literature, Golestan University, Golestan, Iran.
author
Vahid
Rooyani
Associate Professor in Persian Language and Literature, Golestan University, Golestan, Iran.
author
text
article
2021
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The notion of establishing an ideal society and transforming current situations into favorable conditions has attracted great attention of different thinkers in different time periods. The dream of creating a society, free from any defect, can be found in works of great figures like Plato and Farabi. From the Plato's point of view, it is the responsibility of philosophers to lead such a society, while Farabi imposes the duty on a sage who has established a link between Sharia and wisdom. Farabi lists a series of seven characteristics for the head/prophet of his utopia, among which the most important is communication with the world of meaning and receiving revelation. Further, some poets like Ferdowsi and Nezami have similar idealistic concerns and reflect their thoughts on their poems. As appeared from the Shahnameh, Ferdowsi has proposed ideal kings of the ancient Iran as a remarkable pattern for the rulers of his own era. A comparison of these characteristics to the head of the utopia from Farabi reveals common features and, albeit, separate differences between the king and the head. In the current study, the authors seek to find similarities and differences.
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https://classicallit.ihcs.ac.ir/article_5797_57ba302700b340ab6e732592c3050b29.pdf
dx.doi.org/10.30465/cpl.2021.5797
The Region of Jamshid in the Ferdowsi's Shahnameh from the Perspective of Source Criticism
Hamed
Safi
Assistant Professor, Department of Basic Sciences and General Courses, Khorramshahr University of Marine Sciences and Technology, Khorramshahr, Iran.
author
text
article
2021
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In Iranian and Indian literary text, Jamshid is a mythological figure. According to one of the oldest Aryan myths, he was the first Human and spread in India and Iran in two separate ways; he became the king of the dead in India and the powerful kingdom in Persian. In Persian mythology, he claimed to be God and that's why the fortune was kept off. Zahhak destroyed the Jamshid's kingdom and saw him in two. In addition to texts such as Avesta, Denkard and Bundahishn, the tale of Jamshid is narrated by the Ferdowsi's Shahnameh and historical books of the Islamic period. The current paper studies the narration of Ferdowsi from the Jamshid's story through the source criticism. Investigating the possible origin of the Ferdowsi's narrative is the main purpose of this research. Based on the investigation of Jamshid's story in the Shahnameh and other texts and the analytical comparisons of similarities and inequalities, it can be concluded that narratives of Arabic historical books are influenced by the literature of Islamic religion and connected to pre-Islamic Pahlavi texts through textual mediation. The narrative of Sa'alabi show textual connections with Tarikh-i Tabari. Further, some other sources have been used. However, the narrative by Ferdowsi for the tale of Jamshid has an origin connection with the Pahlavi texts, and no possible connection is found with the Abu Mansouri's Shahnameh.
Classical Persian Literature
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https://classicallit.ihcs.ac.ir/article_6218_db9f19c72ca3141d687aa871f80ec559.pdf
dx.doi.org/10.30465/cpl.2021.6218
At a Glance: The Story of Shabrang in Iranian Heroic Texts
Reza
Ghafouri
Associate Professor, Department of Persian Language and Literature, Narjes University of Rafsanjan, Rafsanjan, Iran.
author
text
article
2021
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The Shabrangnameh is a heroic poems which was not famous and less noticed by researchers until recently. The subject of this epic poem is the battle of Shabrang, the son of the Deev-e Sepid (the White Demon), and Iranians to take a revenge of the murder of his father. Despite its best efforts, he fails to do so and finally escapes to Turan, and there is no more mention of his fate. Although the narrative is extracted from the Name-ye Khosrowan (The Book of Khosrows/Kings) witten by “Azad Sarv”, it is surprising that in earlier sources there is no reference to Shabrang or Shabrangnemeh poem. First time, texts from Safavid period provide some reports about this demon and the end of his life, which some are unprecedented and artificial narratives. Other point is that the death of Shabrang has not been referred in the Shabrangnameh and it begs the question whether the end of this epic poem has been removed? While reviewing and criticizing narratives of the end of Shabrang's life, this study finds that stories of the Small Faramarznameh are more likely the sequel of the Shabrangnameh. These two narratives have been separated from each other over time; however, their connection is still evident in some narratives.
Classical Persian Literature
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https://classicallit.ihcs.ac.ir/article_4404_fe07399990b30ad0fe6d7faa7f24532d.pdf
dx.doi.org/10.30465/cpl.2021.4404
The Mystery of Yemen in Sassanid Section of the Shahnameh
Farzin
Ghafouri
Assistant Professor of History of Ancient Iran. Academy of Persian Language and Literature Tehran, Iran.
author
text
article
2021
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Yemen was not labeled as today in the ancient era and perhaps we might have known this country by a different name originated from Hemyar if it had not been defeated by Abyssinia, as like Hamavaran is originated from Hemyar in the Shahnameh (The Epic of Kings). Moreover, the Shahnameh severally attributes Yemen to a place having no relation with this country. The investigation of the reign of Yazdgerd I in the Shahnameh shows that at least at some point in the Sassanid period, the realm of Hirah was called Yemen. To resolve this paradox, we must consider that the word “Yemen” is not an Arabic term, it essentially belongs to Hebrew, especially as a toponym of the south. Based on the research findings, the toponym is originated from the large and influential Jewish community located in Arabian Peninsula and Upper and Lower Mesopotamia. In both regions, Jews succeeded to gain political influence; in the Persian Empire, Yazdgerd I married with the daughter of the Iranian Jewish leader. This period was accompanied with the highest political influence of the Jews into Persian Empire. One consequence was the adaptation of Yemen reference to Hirah in the Sassanid court and its entry into the Khodaynameh.
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https://classicallit.ihcs.ac.ir/article_6215_816b3ff7a956f0b13d70514d4f5475d2.pdf
dx.doi.org/10.30465/cpl.2021.6215
The Connection between Heroes and Their Steeds in Iranian Epic and Mythological Narratives
Alireza
Mozaffari
Professor of Persian Language and Literature Department, Urmia University, Urmia, Iran.
author
text
article
2021
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Scholars and lovers of Persian epic-mythological literature are definitely familiar with the mysteries connection between epic heroes and their steeds. At the first glance, it seems that steeds of epic and mythological heroes possess some distinctive talents and gifts in compatibility with their riders and owners, in contrast to common horses. With their exceptional perception, these horses are able to make emotional and mental relations with their riders, and sometimes they seem to outrun their human owners for prediction of hazardous situations. Juxtaposing all the clues about connections between epic-mythological heroes and their horses, the author finds a more profound relation that is based on cultural and ideological beliefs of the people describe stories and narratives. It seems that, in this field of literature, the horse of any hero is an embodiment and representation of the name of its hero.
Classical Persian Literature
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https://classicallit.ihcs.ac.ir/article_6216_88b50ffce43cf72672fe835e7292d8b0.pdf
dx.doi.org/10.30465/cpl.2021.6216
From Epic to Romance:
Typology of Heroic-Love Story Based on Series of BahramNameh
Abbas
Vaezzadeh
Assistant Professor of Persian Language and Literature, University of Birjand, Birjand, Iran.
author
text
article
2021
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A heroic love story is a genre of the Persian literary that is similar in some aspects to love tales and in others to heroic tales; however, there are also differences that make it different from these two similar types. In the western literature, love and heroic-love tales both are referred as "romance". In the Persian literature, the series of Bahramnameh describing the life of Bahram Gor are considered as examples of romance genre. Meanwhile, some categorizes these poems as love stories. The present study aims to prove the "love-heroic" nature of this story, to understand the narrative structure of the literary type of a "love-heroic story", and to find its similarities and differences with two genres mentioned before. To this end, morphology, as a typological tool for the recognition of types of narratives in literature, is applied. First, Based on tale morphology in five famous series of Bahramnameh (Haft Peykar by Nizami Ganjavi, Hasht Bihisht by Amir Khosrow, Haft Akhtar by Abdi Beyk, Bahramnameh by Rouh-al-Amin Shahrestani-, and Haft Manzar by Hatefi), the paper identifies functions, characters and narrative models of this series as the example of heroic-love stories. Finally, its similarity and distinction with heroic and love tales are presented.
Classical Persian Literature
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https://classicallit.ihcs.ac.ir/article_5762_7e5e84169a45f411aacfbaba1e9d817e.pdf
dx.doi.org/10.30465/cpl.2021.5762