Analyzing the Roots and Ideas in Three Historical Narratives of "Salman and Dasht Arjaneh"
Document Type : پژوهشی اصیل
Authors
1
Postdoc researcher of Persian Language and Literature, Research Center of Humanities and Cultural Studies, Tehran, Iran.
2
Faculty of Research Center of Humanities and Cultural Studies, Tehran, Iran
Abstract
Research background
Considerable researches have been done on Shiite literature. In the meantime, the studies that specifically deal with Velayatnameh are limited, while this type of literature is widespread in Shiite literature. Dealing with velayatnamehs can be useful from various literary, historical and anthropological aspects. Akram Karami's doctoral dissertation entitled Analysis of Shia Poetry Types in Safavid Era, emphasizing the poetic analysis of the Velayatnameh type, and introducing the literary type of the Velayatnameh, investigated the general structure of this literary type and presented examples of literary compositions in this type until the ninth century. Vakilian and Salehi in the book of Hazrat Ali in Folk Tales tell stories and narrations about Hazrat Ali which are popular among common people and indicate his dignity and virtues. The story of Salman and Dasht Arjaneh is one of the stories narrated in this book.
Objectives, questions, and assumptions
One of the folk stories that has been reflected in the literary genre of Velayatnameh is the story of Salman and Dasht Arjaneh. In this story, Hazrat Ali appears as the supporter of Salman Farsi, who was also oppressed by chance, and fights with a lion in the Arjaneh plain and saves Salman. The purpose of this article is to introduce three narratives of three poets in three provinces. Although this story has been brought to order many times, in this research, we will only compare and analyze three old versions of this story. In this review, the narrative-religious and historical dimensions of these narratives are analyzed, while we express the intellectual roots of these narratives in myths and folk beliefs. This article tries to show the similarities and differences of these three narratives, and introduce and analyze the structure and content of these three provinces in terms of narrative and literature. This article seeks to answer these questions: What is the literary type, structure and content of these three narratives? What changes have taken place in the different narratives of this story? What is the origin and literary, historical and narrative background of this folk tale?
Main discussion
Shiite poetry with its varied genres, formats, themes, approaches, and functions is a part of our literature. Velayatnamehs are one of the literary types of Shia poetry, which, due to its narrative-fictional structure, have become a platform for the expression of many stories and folk beliefs of Shia poetry. Velayatnameh is a relatively old literary genre that, by emphasizing the virtues and miracles of the innocent, which is sometimes accompanied by poetic imagination and exaggeration, tries to convince and consolidate the beliefs of the friends of Hazrat Ali and his family, while challenging his enemies as well. This type of literature is mixed with folkloric and popular ideas. Great historical figures are not only forgotten with the passage of time, but under the influence of people's judgments, new narratives are formed about them. Hazrat Ali is an attractive personality and has a high position among the nobles and the common people, which is a part of the common people's familiarity with him through narratives and stories that have been formed in the form of verse or prose throughout history, and often reciters in gatherings used to recite those narratives with an expressive and attractive tone. Undoubtedly, these narrations have changed over time for various reasons and sometimes they have been transformed and we are now facing different narrations of the same story. However, the hidden truth behind all of them is the creation of an extra-terrestrial and extra-temporal personality of that Imam in people's beliefs, which can untie knots in situations. In these narratives, it is sometimes linked with historical narratives
Conclusion
The story of Salman and Dasht Arjaneh is one of these folk tales of which there are many narratives, and it is written in the form of the literary form of Velayatnameh. The oldest reference to this story apparently dates back to the 6th century. This research showed that the entirety of this story has not been narrated in the narrative books, but it seems that the narrators formed this story by combining some of the honors quoted from the Holy Prophet in the narrative texts and adding events and side incidents to it. Also, the comparison of three narratives of this story with a gap of about two hundred and fifty years showed that over time mythological and popular beliefs found their way to this story. This story is based on honors of Hazrat Ali like Tey al-Arz, communication from Sir Salam and friendship with animals, Tey al-Zaman, etc., indicating that these virtues were exaggerated.
Considerable researches have been done on Shiite literature. In the meantime, the studies that specifically deal with Velayatnameh are limited, while this type of literature is widespread in Shiite literature. Dealing with velayatnamehs can be useful from various literary, historical and anthropological aspects. Akram Karami's doctoral dissertation entitled Analysis of Shia Poetry Types in Safavid Era, emphasizing the poetic analysis of the Velayatnameh type, and introducing the literary type of the Velayatnameh, investigated the general structure of this literary type and presented examples of literary compositions in this type until the ninth century. Vakilian and Salehi in the book of Hazrat Ali in Folk Tales tell stories and narrations about Hazrat Ali which are popular among common people and indicate his dignity and virtues. The story of Salman and Dasht Arjaneh is one of the stories narrated in this book.
Objectives, questions, and assumptions
One of the folk stories that has been reflected in the literary genre of Velayatnameh is the story of Salman and Dasht Arjaneh. In this story, Hazrat Ali appears as the supporter of Salman Farsi, who was also oppressed by chance, and fights with a lion in the Arjaneh plain and saves Salman. The purpose of this article is to introduce three narratives of three poets in three provinces. Although this story has been brought to order many times, in this research, we will only compare and analyze three old versions of this story. In this review, the narrative-religious and historical dimensions of these narratives are analyzed, while we express the intellectual roots of these narratives in myths and folk beliefs. This article tries to show the similarities and differences of these three narratives, and introduce and analyze the structure and content of these three provinces in terms of narrative and literature. This article seeks to answer these questions: What is the literary type, structure and content of these three narratives? What changes have taken place in the different narratives of this story? What is the origin and literary, historical and narrative background of this folk tale?
Main discussion
Shiite poetry with its varied genres, formats, themes, approaches, and functions is a part of our literature. Velayatnamehs are one of the literary types of Shia poetry, which, due to its narrative-fictional structure, have become a platform for the expression of many stories and folk beliefs of Shia poetry. Velayatnameh is a relatively old literary genre that, by emphasizing the virtues and miracles of the innocent, which is sometimes accompanied by poetic imagination and exaggeration, tries to convince and consolidate the beliefs of the friends of Hazrat Ali and his family, while challenging his enemies as well. This type of literature is mixed with folkloric and popular ideas. Great historical figures are not only forgotten with the passage of time, but under the influence of people's judgments, new narratives are formed about them. Hazrat Ali is an attractive personality and has a high position among the nobles and the common people, which is a part of the common people's familiarity with him through narratives and stories that have been formed in the form of verse or prose throughout history, and often reciters in gatherings used to recite those narratives with an expressive and attractive tone. Undoubtedly, these narrations have changed over time for various reasons and sometimes they have been transformed and we are now facing different narrations of the same story. However, the hidden truth behind all of them is the creation of an extra-terrestrial and extra-temporal personality of that Imam in people's beliefs, which can untie knots in situations. In these narratives, it is sometimes linked with historical narratives
Conclusion
The story of Salman and Dasht Arjaneh is one of these folk tales of which there are many narratives, and it is written in the form of the literary form of Velayatnameh. The oldest reference to this story apparently dates back to the 6th century. This research showed that the entirety of this story has not been narrated in the narrative books, but it seems that the narrators formed this story by combining some of the honors quoted from the Holy Prophet in the narrative texts and adding events and side incidents to it. Also, the comparison of three narratives of this story with a gap of about two hundred and fifty years showed that over time mythological and popular beliefs found their way to this story. This story is based on honors of Hazrat Ali like Tey al-Arz, communication from Sir Salam and friendship with animals, Tey al-Zaman, etc., indicating that these virtues were exaggerated.
Keywords
Subjects
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Ali bin Ahmad. (2019). War of Shiite poems (edited by G. Parsapour and A. Karami). Publication of the Library, Museum and Document Center of the Islamic Council.
Atashi Shirazi, H. (10th century). Atashi Shirazi court. Manuscript of Diwan Atashi Shirazi Library, Museum and Documents Center of the Islamic Council under number 89376.
Attar Neishaburi, F. (1966). Miracles (edited by M. MazharolAjayeb). Sanai Library Publication.
Attar Nishaburi, F. (2004). Manteqoteir (edited by M. Shafi'i Kodkani). Sokhan.
Bolandi, Z. (2016). Introduction, correction and suspension of Fareghnameh. Master's thesis, Kashan, Kashan University.
Bolokbashi, A. (2013). Ali bin Abi Talib. Retrieved on July 15, 1401 at www.cgie.org.ir.
Ferdowsi. A. (2000). Shahnameh. Drop.
Ghobadi, H. (2009). Ayinhaye Keihani. Rira Publishing.
Heirati Tony, T. (2015). Book of miracles (edited by M. Rahimpour and Y. Big Babapur). Publication of the Library, Museum and Document Center of the Islamic Council.
Ibn Balkhi. (1995). Farsnameh of Ibn Balkhi (edited by M. Fasae). Farsnameh Foundation.
Karami, A. & Bigdeli, S. (2018). Velayat-nameh, a folk literary genre in the field of Shiite poetry. Popular Culture and Literature, 7(27), 239-215.
Karami, A. (2018). The analysis of Shia poetry types from the seventh to the ninth century with an emphasis on the poetic analysis of the Velayatnameh type. Doctoral thesis, Tehran, Tarbiat Modares University.
Majlesi. M. (1983). Baharanwar (Volume 1-110). Alofa Institute.
Molavi, J. (1984). Generalities of Shams Tabrizi (edited by B. Farozanfar). Amirkabir Publishing.
Mostofi, H. (1983). Nazah al-Qulob (edited by C. Listrange). Dunya-e Kitab Publishing.
Muhaddith Nouri, M. (n.d). Nafas al-Rahman fi Fazael-e-Salman. Lithography.
Nadalizadeh, M., & Mohammadi, M. (2019). A comparative study of the structure and content of six poetic narratives of the story of tie the hands of the demon. Popular Culture and Literature, 7(27), 27-51.
Naser Khosrow. (1927). Court of Nasser Khosro Qobadiani (edited by M. Menu). Tehran Library.
Nizami Ganjavi. (1935). Seven figures. Armaghan Press.
Safi Golpayegani, L. (2010). Some of the virtues of Amir al-Mu'minin Ali (peace be upon him). Editing and Publishing Center of Grand Ayatollah Safi Golpayegani.
Sanai, A. (1962). Diwan Sanai of Ghaznavi (edited by Modares Razavi). Ibn Sina Library.
Shaqlanipour, Z. & et al. (2018). Investigating the effect of Shiite texts on the iconography of Imam Ali (a.s.) in the paintings of Tahamasbi's Falnameh. Islamic Art Studies, 32, 131-97.
Shayestefar, M. (2005). Shia art. Institute of Islamic Art Studies.
Sheikh Mufid. (2009). Ershad, the biography of Imams of Athar (translated by H. Mousavi Mojab). Server.
Shushtri, Q. (1983). Righteousness of right and falsehood. Al-Marashi School.
Yahaghi, M. (2009). Culture of myths and stories in Persian literature. Farhang Masazar Publishing House.
Ali bin Ahmad. (2019). War of Shiite poems (edited by G. Parsapour and A. Karami). Publication of the Library, Museum and Document Center of the Islamic Council.
Atashi Shirazi, H. (10th century). Atashi Shirazi court. Manuscript of Diwan Atashi Shirazi Library, Museum and Documents Center of the Islamic Council under number 89376.
Attar Neishaburi, F. (1966). Miracles (edited by M. MazharolAjayeb). Sanai Library Publication.
Attar Nishaburi, F. (2004). Manteqoteir (edited by M. Shafi'i Kodkani). Sokhan.
Bolandi, Z. (2016). Introduction, correction and suspension of Fareghnameh. Master's thesis, Kashan, Kashan University.
Bolokbashi, A. (2013). Ali bin Abi Talib. Retrieved on July 15, 1401 at www.cgie.org.ir.
Ferdowsi. A. (2000). Shahnameh. Drop.
Ghobadi, H. (2009). Ayinhaye Keihani. Rira Publishing.
Heirati Tony, T. (2015). Book of miracles (edited by M. Rahimpour and Y. Big Babapur). Publication of the Library, Museum and Document Center of the Islamic Council.
Ibn Balkhi. (1995). Farsnameh of Ibn Balkhi (edited by M. Fasae). Farsnameh Foundation.
Karami, A. & Bigdeli, S. (2018). Velayat-nameh, a folk literary genre in the field of Shiite poetry. Popular Culture and Literature, 7(27), 239-215.
Karami, A. (2018). The analysis of Shia poetry types from the seventh to the ninth century with an emphasis on the poetic analysis of the Velayatnameh type. Doctoral thesis, Tehran, Tarbiat Modares University.
Majlesi. M. (1983). Baharanwar (Volume 1-110). Alofa Institute.
Molavi, J. (1984). Generalities of Shams Tabrizi (edited by B. Farozanfar). Amirkabir Publishing.
Mostofi, H. (1983). Nazah al-Qulob (edited by C. Listrange). Dunya-e Kitab Publishing.
Muhaddith Nouri, M. (n.d). Nafas al-Rahman fi Fazael-e-Salman. Lithography.
Nadalizadeh, M., & Mohammadi, M. (2019). A comparative study of the structure and content of six poetic narratives of the story of tie the hands of the demon. Popular Culture and Literature, 7(27), 27-51.
Naser Khosrow. (1927). Court of Nasser Khosro Qobadiani (edited by M. Menu). Tehran Library.
Nizami Ganjavi. (1935). Seven figures. Armaghan Press.
Safi Golpayegani, L. (2010). Some of the virtues of Amir al-Mu'minin Ali (peace be upon him). Editing and Publishing Center of Grand Ayatollah Safi Golpayegani.
Sanai, A. (1962). Diwan Sanai of Ghaznavi (edited by Modares Razavi). Ibn Sina Library.
Shaqlanipour, Z. & et al. (2018). Investigating the effect of Shiite texts on the iconography of Imam Ali (a.s.) in the paintings of Tahamasbi's Falnameh. Islamic Art Studies, 32, 131-97.
Shayestefar, M. (2005). Shia art. Institute of Islamic Art Studies.
Sheikh Mufid. (2009). Ershad, the biography of Imams of Athar (translated by H. Mousavi Mojab). Server.
Shushtri, Q. (1983). Righteousness of right and falsehood. Al-Marashi School.
Yahaghi, M. (2009). Culture of myths and stories in Persian literature. Farhang Masazar Publishing House.
