Archetypal Analysis of the Tale of "King Ibrahim and the Daughters of the King of Egypt"
Document Type : پژوهشی اصیل
Authors
1
دانش آموحته دکتری دانشگاه آزاد خرم آباد و دبیر دبیرستان های ناحیه دو خرم آباد
2
هیات علمی دانشگاه آزاد اسلامی واحد خرم آباد
3
Full Professor of Lorestan University
Abstract
This article employs a descriptive-analytical method to examine the fairy tale "King Ibrahim and the Daughters of the King of Egypt," a folktale from Lorestan, based on Jungian archetypal analysis. The overall structure of the story initially points to the dominance of the masculine principle and the absence of the feminine element, and ultimately shows how the absent feminine emerges and reflects the four psychological functions of humans (thinking, feeling, sensation, and intuition) through the characters. The death of the king and the succession of the youngest son symbolize the need for psychological renewal, and the anima is considered a bridge to the deeper unconscious for achieving psychological wholeness. The results indicate that the roles and events of the story symbolically reveal the path to achieving the higher Self.
Introduction
Fairy tales are full of symbolic mysteries that represent the contents of the human unconscious and demonstrate the individuation process through the archetype of the hero. "The wonder is that the driving force of the creative core within resides in the heart of small fairy tales. It's as if the taste of the ocean is summarized in a small drop and the secret of life in the egg of an insect" (Campbell, 2020, p. 15). This article, using a descriptive-analytical method, seeks to investigate whether the tale of "King Ibrahim and the Daughters of the King of Egypt" has the capacity for Jungian archetypal analysis. The article's premise is that this tale has the capacity to represent the totality of the human psyche, that is, the "Self," and the underlying themes of this tale represent the archetypes of the collective unconscious.
Research Background
The analysis of archetypal symbols using the Jungian method has been conducted in studies such as "The Hero's Journey in the Wind Bath" (2013) and "Archetypal Criticism of the Dervish in Nush Afarin Gohartaj" (2024); however, the tale of King Ibrahim and the Daughters of the King of Egypt has not been examined from any perspective so far.
Theoretical Framework
Jung's archetypal approach considers the collective unconscious to contain archetypes that reside within the waves of the unconscious complex. The ego is a sensitive point between the conscious and the unconscious, and its transformation is necessary for a real confrontation with the unconscious. The ego is the smaller reference point, and the "Self" is the larger reference point; the Self needs awareness and connection with the ego for transformation.
Discussion and Review
By studying the fairy tale "King Ibrahim and the Daughters of the King of Egypt" and analyzing its archetypes, the multifaceted functions of the human psyche can be recognized. This story is about a king who calls upon his three sons to fight a demon after his death. The youngest son undertakes this fight and eventually weds the princess.
The Analysis of the Tale of "King Ibrahim and the Daughters of the King of Egypt" based on the Von Franz Method consists of four stages:
1.Timelessness and Placelessness: The beginning of the story without time and place indicates the collective unconscious.
2.Characters: The characters in the story are initially four masculine figures, but in the end, balance is achieved with three masculine and three feminine characters.
3.Naming the Issue: The king, on the verge of death, asks his sons to guard his tomb against a demon for three nights, which is a test for choosing a successor.
4.Ups and Downs Archetypal Themes in the Story: This includes the death of the king, the disobedience of the two brothers, the victory of the youngest brother over the demons, the discovery of the daughters of the King of Egypt, and marriage at the end of the story.
King with Three Sons
The story begins with a king and his three sons, with female characters initially absent. This symbolizes the dominance of the masculine element and the necessity of recovering the feminine element in the hero's psyche. The protagonist's subsequent search for the three daughters of the Egyptian king represents an attempt to regain the feminine principle and achieve psychological balance.
Renewal of the King Through Death and Succession of the Youngest Son
In this story, the king symbolizes the "Self" and the regulator of the unconscious mind. However, due to age and inability, his death signifies the need for psychological rebirth. The succession of a young, creative force breathes new life into the unconscious mind.
The Hero
After the king's death, the youngest son becomes the symbol of the hero and the Self, seeking Eros, or the element of feeling, for his individual development. Initially, he represents the ego, which, after a symbolic death (sleeping in a dark tunnel), enters the unconscious, battles the demon (symbolizing unconscious complexes), and achieves the inner strength of a hero.
The Battle with the Demon and the Demon's Defeat
The fact that the king summons his sons to battle the demon upon his death is because he feels the need for the rebirth of the Self. He wants to create a new Self with heroic qualities at the vital center of human governance. The hero's battle represents the archetype of the ego's victory over regressive forces (Jung, 1999, pp. 175-176).
The Black, White, and Yellow Horses
Usually, the element absent in its human form in the story later appears in another form (Von Franz, 2018, p. 262). In the story, three horses of different colors appear, symbolizing different stages of psychological development. The black horse represents the beginning of instinctual awakening; the white horse represents purity and instinctual control; and the yellow horse symbolizes the achievement of awareness and perfection.
Jumping Over and Circling the Tunnel
The hero's act of jumping over the tunnel to obtain the daughters of the Egyptian king symbolizes the crossing of a difficult stage and the connection between the unconscious and the conscious. Circling the tunnel signifies readiness for this psychological leap and confrontation with the unconscious.
Marriage with the Daughters at the End of the Story
Marriage in stories is a symbolic image of the wholeness of the human psyche. The ending of this story is a demonstration of obtaining the anima, the feminine element of the male psyche, and ultimately achieving the perfection of the human psyche.
Conclusion
The results of this research show that the story "King Ibrahim and the Daughters of the King of Egypt," using numerous Jungian archetypes, presents a symbolic path for character development. By overcoming various tests, the main character conquers unconscious forces and achieves psychological wholeness. This analysis demonstrates that fairy tales are important tools for understanding the unconscious and the process of human psychological growth.
References
Campbell, J. (2020). The Hero with a thousand faces (translated into Farsi by Sh. Khosropanah). Gol-e Aftab.
Jung, C.G. (1999). Man and his symbols (translated into Farsi by by M. Soltanieh). Cheshmeh.
Von Franz, M.L. (2018). Interpretation of fairy tales and Anima and Animus in fairy tales (translated into Farsi by M. Sarratshedari). Mehr Andish.
Introduction
Fairy tales are full of symbolic mysteries that represent the contents of the human unconscious and demonstrate the individuation process through the archetype of the hero. "The wonder is that the driving force of the creative core within resides in the heart of small fairy tales. It's as if the taste of the ocean is summarized in a small drop and the secret of life in the egg of an insect" (Campbell, 2020, p. 15). This article, using a descriptive-analytical method, seeks to investigate whether the tale of "King Ibrahim and the Daughters of the King of Egypt" has the capacity for Jungian archetypal analysis. The article's premise is that this tale has the capacity to represent the totality of the human psyche, that is, the "Self," and the underlying themes of this tale represent the archetypes of the collective unconscious.
Research Background
The analysis of archetypal symbols using the Jungian method has been conducted in studies such as "The Hero's Journey in the Wind Bath" (2013) and "Archetypal Criticism of the Dervish in Nush Afarin Gohartaj" (2024); however, the tale of King Ibrahim and the Daughters of the King of Egypt has not been examined from any perspective so far.
Theoretical Framework
Jung's archetypal approach considers the collective unconscious to contain archetypes that reside within the waves of the unconscious complex. The ego is a sensitive point between the conscious and the unconscious, and its transformation is necessary for a real confrontation with the unconscious. The ego is the smaller reference point, and the "Self" is the larger reference point; the Self needs awareness and connection with the ego for transformation.
Discussion and Review
By studying the fairy tale "King Ibrahim and the Daughters of the King of Egypt" and analyzing its archetypes, the multifaceted functions of the human psyche can be recognized. This story is about a king who calls upon his three sons to fight a demon after his death. The youngest son undertakes this fight and eventually weds the princess.
The Analysis of the Tale of "King Ibrahim and the Daughters of the King of Egypt" based on the Von Franz Method consists of four stages:
1.Timelessness and Placelessness: The beginning of the story without time and place indicates the collective unconscious.
2.Characters: The characters in the story are initially four masculine figures, but in the end, balance is achieved with three masculine and three feminine characters.
3.Naming the Issue: The king, on the verge of death, asks his sons to guard his tomb against a demon for three nights, which is a test for choosing a successor.
4.Ups and Downs Archetypal Themes in the Story: This includes the death of the king, the disobedience of the two brothers, the victory of the youngest brother over the demons, the discovery of the daughters of the King of Egypt, and marriage at the end of the story.
King with Three Sons
The story begins with a king and his three sons, with female characters initially absent. This symbolizes the dominance of the masculine element and the necessity of recovering the feminine element in the hero's psyche. The protagonist's subsequent search for the three daughters of the Egyptian king represents an attempt to regain the feminine principle and achieve psychological balance.
Renewal of the King Through Death and Succession of the Youngest Son
In this story, the king symbolizes the "Self" and the regulator of the unconscious mind. However, due to age and inability, his death signifies the need for psychological rebirth. The succession of a young, creative force breathes new life into the unconscious mind.
The Hero
After the king's death, the youngest son becomes the symbol of the hero and the Self, seeking Eros, or the element of feeling, for his individual development. Initially, he represents the ego, which, after a symbolic death (sleeping in a dark tunnel), enters the unconscious, battles the demon (symbolizing unconscious complexes), and achieves the inner strength of a hero.
The Battle with the Demon and the Demon's Defeat
The fact that the king summons his sons to battle the demon upon his death is because he feels the need for the rebirth of the Self. He wants to create a new Self with heroic qualities at the vital center of human governance. The hero's battle represents the archetype of the ego's victory over regressive forces (Jung, 1999, pp. 175-176).
The Black, White, and Yellow Horses
Usually, the element absent in its human form in the story later appears in another form (Von Franz, 2018, p. 262). In the story, three horses of different colors appear, symbolizing different stages of psychological development. The black horse represents the beginning of instinctual awakening; the white horse represents purity and instinctual control; and the yellow horse symbolizes the achievement of awareness and perfection.
Jumping Over and Circling the Tunnel
The hero's act of jumping over the tunnel to obtain the daughters of the Egyptian king symbolizes the crossing of a difficult stage and the connection between the unconscious and the conscious. Circling the tunnel signifies readiness for this psychological leap and confrontation with the unconscious.
Marriage with the Daughters at the End of the Story
Marriage in stories is a symbolic image of the wholeness of the human psyche. The ending of this story is a demonstration of obtaining the anima, the feminine element of the male psyche, and ultimately achieving the perfection of the human psyche.
Conclusion
The results of this research show that the story "King Ibrahim and the Daughters of the King of Egypt," using numerous Jungian archetypes, presents a symbolic path for character development. By overcoming various tests, the main character conquers unconscious forces and achieves psychological wholeness. This analysis demonstrates that fairy tales are important tools for understanding the unconscious and the process of human psychological growth.
References
Campbell, J. (2020). The Hero with a thousand faces (translated into Farsi by Sh. Khosropanah). Gol-e Aftab.
Jung, C.G. (1999). Man and his symbols (translated into Farsi by by M. Soltanieh). Cheshmeh.
Von Franz, M.L. (2018). Interpretation of fairy tales and Anima and Animus in fairy tales (translated into Farsi by M. Sarratshedari). Mehr Andish.
Keywords
Subjects
Ashley, Joyce (1379) Numbers and destiny. Translator: Mehyar Jalaliani. Tehran: Zarin.
Eliade, Mircha (1384), the myth of eternal return, translated by Bahman Sarkarati. Tehran: Tahori
Bettelheim, Bruno (2012) The enchantment of legends. Translated by Akhtar Shariatzadeh. Tehran: Hermes.
Jobs, Gertrude (2017) The Culture of Symbols. Mythology and folklore. Translated by Mohammad-Reza Bagapour. Tehran: Akhtaran.
Hosseini and Shakibi Mamtaz (2012) "Hero's journey in the story "Badgerd Hamam" based on the model of Campbell and Jung". Quarterly Journal of Literary Studies. No. 22. pp. 33-63.
Heydari, Ali. (1392). "Leki's story analysis based on Jung's psychology". Journal of Children's Literature Studies, Shiraz University. fourth year Issue 1: pp. 49-67
Saeedi, Azar and Zulfiqari (1401), "Examination of the ancient mythological elements of the shadow pattern based on Jung's theory in 50 folk tales", Baharestan Sokhan Quarterly, 19th year, No. 56, pp. 25-45
Chevalier, Jean and Alain Garbran. (1379). The culture of symbols. Translation and research of Sudaba Fazali. Tehran: Jihoon.
Farh Voshi, Bahram (2017) Lorestan folk tales. By the efforts of Nadera Nafisi. Tehran: Center for Islamic Encyclopaedia.
Campbell, Joseph (2018). The thousand-faced hero. Translation of Shadi Khosropanah. Mashhad: Gol Aftab.
Louise von Franz, Marie and Edinger, Eduard. (2013). Four Jungian Essays, translated by Mehdi Sarrashtari, Tehran: Mehrandish
Louise von Franz, Marie (2016), Interpretation of Fairy Tales and Anima and Animus in Fairy Tales, translated by Mehdi Sarrashtari, Tehran: Mehrandish
Marzelf, Ulrich (2016), classification of Iranian stories, translated by Kikavos Jahandari, Tehran: Soroush (Seda and Sima Publications of the Islamic Republic of Iran).
Moreno, Antonio (1376), Jung, Gods and Modern Man, translated by Dariush Mehrjooi, Tehran: Nahr-e-Karzan.
Waez, Saeed and Manochehri, Zahra (1402), "Criticism of the archetypal character of "Darvish" in the story of Noush-Afarin Gohar-Taj", Adab Farsi magazine, year 13, number 1, spring and summer, series 31, pp. 90-110
Yasmi Far, Khosravi Shakib and Sephondi. (2019). "Analysis of the story of the city of the silent ones with an emphasis on the archetype of Joseph Campbell's hero's journey" bimonthly magazine of popular culture and literature, number 34. pp. 123-98
Yavari, Hora (2006) Psychoanalysis and literature: two texts, two people, two worlds: from Bahram to Ravi Buf Kor. Tehran. speech
Jung, Carl Gustav (1377), Man and His Symbols, translated by Mahmoud Soltanieh, Tehran: Jami
Jung, Carl Gustav (1385), Psychological problems of modern man, translated by Mahmoud Behfroozi, Tehran: Jami
Eliade, Mircha (1384), the myth of eternal return, translated by Bahman Sarkarati. Tehran: Tahori
Bettelheim, Bruno (2012) The enchantment of legends. Translated by Akhtar Shariatzadeh. Tehran: Hermes.
Jobs, Gertrude (2017) The Culture of Symbols. Mythology and folklore. Translated by Mohammad-Reza Bagapour. Tehran: Akhtaran.
Hosseini and Shakibi Mamtaz (2012) "Hero's journey in the story "Badgerd Hamam" based on the model of Campbell and Jung". Quarterly Journal of Literary Studies. No. 22. pp. 33-63.
Heydari, Ali. (1392). "Leki's story analysis based on Jung's psychology". Journal of Children's Literature Studies, Shiraz University. fourth year Issue 1: pp. 49-67
Saeedi, Azar and Zulfiqari (1401), "Examination of the ancient mythological elements of the shadow pattern based on Jung's theory in 50 folk tales", Baharestan Sokhan Quarterly, 19th year, No. 56, pp. 25-45
Chevalier, Jean and Alain Garbran. (1379). The culture of symbols. Translation and research of Sudaba Fazali. Tehran: Jihoon.
Farh Voshi, Bahram (2017) Lorestan folk tales. By the efforts of Nadera Nafisi. Tehran: Center for Islamic Encyclopaedia.
Campbell, Joseph (2018). The thousand-faced hero. Translation of Shadi Khosropanah. Mashhad: Gol Aftab.
Louise von Franz, Marie and Edinger, Eduard. (2013). Four Jungian Essays, translated by Mehdi Sarrashtari, Tehran: Mehrandish
Louise von Franz, Marie (2016), Interpretation of Fairy Tales and Anima and Animus in Fairy Tales, translated by Mehdi Sarrashtari, Tehran: Mehrandish
Marzelf, Ulrich (2016), classification of Iranian stories, translated by Kikavos Jahandari, Tehran: Soroush (Seda and Sima Publications of the Islamic Republic of Iran).
Moreno, Antonio (1376), Jung, Gods and Modern Man, translated by Dariush Mehrjooi, Tehran: Nahr-e-Karzan.
Waez, Saeed and Manochehri, Zahra (1402), "Criticism of the archetypal character of "Darvish" in the story of Noush-Afarin Gohar-Taj", Adab Farsi magazine, year 13, number 1, spring and summer, series 31, pp. 90-110
Yasmi Far, Khosravi Shakib and Sephondi. (2019). "Analysis of the story of the city of the silent ones with an emphasis on the archetype of Joseph Campbell's hero's journey" bimonthly magazine of popular culture and literature, number 34. pp. 123-98
Yavari, Hora (2006) Psychoanalysis and literature: two texts, two people, two worlds: from Bahram to Ravi Buf Kor. Tehran. speech
Jung, Carl Gustav (1377), Man and His Symbols, translated by Mahmoud Soltanieh, Tehran: Jami
Jung, Carl Gustav (1385), Psychological problems of modern man, translated by Mahmoud Behfroozi, Tehran: Jami
