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Showing 7 results for Shahnameh.
Hadi Bidaki,
Volume 6, Issue 19 (5-2018)
Volume 6, Issue 19 (5-2018)
Abstract
In the present research, mores of Kosty close and Sedarh wear is analyzed in Zoroaster religion, then, its reflection is shown in Ferdowsi’s Shahnameh and Kurmanji Wrestling. Kurmanjs are one of Aryan kurds tribes that at the moment most of them is live in the khorasan north. In the first phase, is proceed to structural and lexical definition of kosty and sedrah and after which, is discribed ceremony as to this two dresses. In the second phase, linkage and reflection of Zoroaster kosty and sedrah is expressed with kurmanji koshn and chukhe and kemend, peshmine and ezar in shahname. research result is based on this which kurmanji chukhe and wearing ceremony it more is similar with Zoroaster sedrah, as hum woolen goods in shahname is demonstrator mores of kosty wearing in ancient iran. Kurmanji Koshn is similar with Zoroaster kosty of viewpoint application and lexical, as is similar hum’s lasso and brehman’s train and his messenger in shahname; as well as, koshn is derive from infinitive of koshan mean to thresh, as kosty is derive from infinitive of kostan mean to same. Kosty word is use in Shahnameh get together with the verbs two of close and devest, as its purpose is close-kosty in zoroaster religion when converted to close-kosty and is meaning wrestling when converted to devest-kosty.
Mostafa Arezomand Leialakol, Sayed Ali Ghasem Zadeh,
Volume 13, Issue 61 (3-2026)
Volume 13, Issue 61 (3-2026)
Abstract
With the gaining power of the Turkish and Arab people and their political and religious control over Iran, the Iranian public, realizing the danger of identity collapse, came to an identity confrontation with the dominant nation collectively. The main manifestation of this confrontation took place in the field of language and led to the construction of linguistic actions, the masterpiece of which was the Shahnameh. In this study, considering the theory of history of mentalities, which seeks to explain the spirit of the times and the national spirit in historical periods by finding intellectual signs from literary and historical sources and interpreting them, the role of the Iranian public and identity in preserving and surviving the Persian language has been explained in a descriptive-analytical manner by introducing examples of Iranian public linguistic efforts during the Ghaznavid and Seljuk periods. The results of the study show that in the identity conflict between Iranians and the dominant ethnic group, which was accompanied by the religious prejudices of the rulers and the superiority-seeking view of the Arabs, the Iranian public identity led to the preservation of language as a national unifying factor alongside other identity components such as Iranian culture, beliefs, and rituals. This effort has been manifested in numerous linguistic actions and ultimately led to the emergence and spread of the Shahnameh as a collection of national culture and identity in the field of language.
Research Background
There have been scattered reports in Iranian and Shahnameh studies about the role of popular identity in preserving and revitalizing the Persian language, which have looked at it without considering the spirit of the times and the prevailing mentality of society, considering national identity to be the result of the Persian language. Also, following the strong interest in Shahnameh, they have always introduced the Persian language and Sihahnameh as the factor of perpetuation of Iranian identity.
The theory of the history of mentalities has been proposed in Iran in recent years through the translation of several books in the field of philosophy of history and historical methodology. In his doctoral thesis, Arzoomand Liyalkol examined the impact of the Shahnameh on the Iranian mind and language during the Ghaznavid and Seljuk periods using the theory of the history of mentalities. In collaboration with Ghasemzadeh, he discussed the importance of this theory in Shahnameh studies in the article "History of Mentality and Shahnameh Studies". The same authors, in a study titled “Analysis of the Impact of Public Attitudes on Racial Authenticity in the Ghaznavid and Seljuk Regimes,” examined the impact of public perceptions on Shahnameh-Iranian genealogies during the Ghaznavid and Seljuk periods.
Goals, questions, and assumptions
In this study, considering the theory of the history of mentalities, it has been shown how the public mentality and the spirit of the times, influenced by the national mentality in the shadow of popular identity, have been able to preserve the Persian language as the most important identity component, and in this linguistic act, the Shahnameh, as the great identity heritage of Iranians, has been formed in the context of language. At the same time as the Shahnameh appeared, the presence of Turkish rulers in Iran alongside the dominant Arab-Islamic intellectual movements and ideas supported and guided by the Abbasid caliphs had caused the ruling discourse of the period, writers, thinkers, and historians to be indifferent to national issues and the Shahnameh. Also, like the author of al-Naqz, they consider the national narratives to be "false stories and unfounded stories in the name of Rostam and Sorkhab, etc. and the praise of Gebergan" (Qazvini Razi, 1979, p. 67). However, how did the Iranian mentality and language find its way amidst all the adversity and, relying on the Iranian mentality, preserve the Persian language to the point where it led to the creation and popularization of the Shahnameh?
Main discussion
Linguistic resistance is more comprehensive than other identity efforts of Iranians and it is evident at all levels and in all identity actions of the first centuries of Islam. The linguistic struggle of Iranians in preserving their national identity has been ongoing since the first decades of the establishment of the Islamic state, with the presence of Iranians in the administrative apparatus of the Umayyad and Abbasid dynasties. This has continued in line with political and social trends. The Iranians' persistence in national components, including language, led to the continuity of the Iranian mentality and identity during the Islamic period, and "if its crust appears to have changed, its core and core remain intact and Iran has preserved its identity." (Hertsfeld, 1925, p. 15).
The Iranian public, at the height of religious, ethnic and linguistic prejudices in the early Islamic centuries and the contemptuous view of the Umayyad and Abbasid rulers and their dependent rulers, considered Iranians their subjects, despising Iranian languages. As Moqaddasi quotes from Abu Hurairah: “The Messenger of God said: The worst language in the sight of God is Persian, the language of Satan is Khozi, the language of the people of Hell is Bukhari, and the language of the people of Paradise is Tazi” (Moqaddasi, 1982, Vol. 2/p. 625). This shows that they have achieved an identity confrontation by enduring various failures and their main action against the dominant Arabs and Turks was formed in the fields of language, belief, ritual, culture, art, among others. They have succeeded in keeping alive the Persian language and national identity, which was despised by the Arabs and political rulers, and in this way, revive and preserve other identity components.
Conclusion
From the perspective of the history of mentalities, the Iranian identity led to the preservation of the language and the emergence and spread of the Shahnameh which can be analyzed in several linguistic actions. Firstly, the Iranianness of the language of civil offices from Khorasan to Baghdad following the presence of Iranians in the administrative system of the Islamic world, and secondly, the public's adherence to speaking local and national languages and translating the language of prayers and verses of the Quran and acts of worship into Persian. Thirdly, the translation of Iranian texts from Pahlavi into Arabic. Fourthly, the translation of texts from Arabic into Persian. Fifthly, Iranian writers who were knowledgeable in Arabic who were forced to write in Arabic during the political dominance of the Arabic language. Finally, the tolerance of Iranian governments that emerged from the masses, such as the Saffarids, the Buyids, the Samanids, among others.
References
Hertsfeld, E. (1985). National archives of Iran. Majles Press.
Maqdisi, A. (1982). Ahsano al-Taqasim fi Ma'refat al-Aqalim (translated into by A. Manzavi). Iranian Authors and Translators Association.
Qazvini Razi, A. (1979). Al-Naqd, known as baza al-masaleb al-Nawasib fi naqd ba'z Fazaeh al-Rawafid (edited by Muhaddis Ermaovi). National Archives Association.
Research Background
There have been scattered reports in Iranian and Shahnameh studies about the role of popular identity in preserving and revitalizing the Persian language, which have looked at it without considering the spirit of the times and the prevailing mentality of society, considering national identity to be the result of the Persian language. Also, following the strong interest in Shahnameh, they have always introduced the Persian language and Sihahnameh as the factor of perpetuation of Iranian identity.
The theory of the history of mentalities has been proposed in Iran in recent years through the translation of several books in the field of philosophy of history and historical methodology. In his doctoral thesis, Arzoomand Liyalkol examined the impact of the Shahnameh on the Iranian mind and language during the Ghaznavid and Seljuk periods using the theory of the history of mentalities. In collaboration with Ghasemzadeh, he discussed the importance of this theory in Shahnameh studies in the article "History of Mentality and Shahnameh Studies". The same authors, in a study titled “Analysis of the Impact of Public Attitudes on Racial Authenticity in the Ghaznavid and Seljuk Regimes,” examined the impact of public perceptions on Shahnameh-Iranian genealogies during the Ghaznavid and Seljuk periods.
Goals, questions, and assumptions
In this study, considering the theory of the history of mentalities, it has been shown how the public mentality and the spirit of the times, influenced by the national mentality in the shadow of popular identity, have been able to preserve the Persian language as the most important identity component, and in this linguistic act, the Shahnameh, as the great identity heritage of Iranians, has been formed in the context of language. At the same time as the Shahnameh appeared, the presence of Turkish rulers in Iran alongside the dominant Arab-Islamic intellectual movements and ideas supported and guided by the Abbasid caliphs had caused the ruling discourse of the period, writers, thinkers, and historians to be indifferent to national issues and the Shahnameh. Also, like the author of al-Naqz, they consider the national narratives to be "false stories and unfounded stories in the name of Rostam and Sorkhab, etc. and the praise of Gebergan" (Qazvini Razi, 1979, p. 67). However, how did the Iranian mentality and language find its way amidst all the adversity and, relying on the Iranian mentality, preserve the Persian language to the point where it led to the creation and popularization of the Shahnameh?
Main discussion
Linguistic resistance is more comprehensive than other identity efforts of Iranians and it is evident at all levels and in all identity actions of the first centuries of Islam. The linguistic struggle of Iranians in preserving their national identity has been ongoing since the first decades of the establishment of the Islamic state, with the presence of Iranians in the administrative apparatus of the Umayyad and Abbasid dynasties. This has continued in line with political and social trends. The Iranians' persistence in national components, including language, led to the continuity of the Iranian mentality and identity during the Islamic period, and "if its crust appears to have changed, its core and core remain intact and Iran has preserved its identity." (Hertsfeld, 1925, p. 15).
The Iranian public, at the height of religious, ethnic and linguistic prejudices in the early Islamic centuries and the contemptuous view of the Umayyad and Abbasid rulers and their dependent rulers, considered Iranians their subjects, despising Iranian languages. As Moqaddasi quotes from Abu Hurairah: “The Messenger of God said: The worst language in the sight of God is Persian, the language of Satan is Khozi, the language of the people of Hell is Bukhari, and the language of the people of Paradise is Tazi” (Moqaddasi, 1982, Vol. 2/p. 625). This shows that they have achieved an identity confrontation by enduring various failures and their main action against the dominant Arabs and Turks was formed in the fields of language, belief, ritual, culture, art, among others. They have succeeded in keeping alive the Persian language and national identity, which was despised by the Arabs and political rulers, and in this way, revive and preserve other identity components.
Conclusion
From the perspective of the history of mentalities, the Iranian identity led to the preservation of the language and the emergence and spread of the Shahnameh which can be analyzed in several linguistic actions. Firstly, the Iranianness of the language of civil offices from Khorasan to Baghdad following the presence of Iranians in the administrative system of the Islamic world, and secondly, the public's adherence to speaking local and national languages and translating the language of prayers and verses of the Quran and acts of worship into Persian. Thirdly, the translation of Iranian texts from Pahlavi into Arabic. Fourthly, the translation of texts from Arabic into Persian. Fifthly, Iranian writers who were knowledgeable in Arabic who were forced to write in Arabic during the political dominance of the Arabic language. Finally, the tolerance of Iranian governments that emerged from the masses, such as the Saffarids, the Buyids, the Samanids, among others.
References
Hertsfeld, E. (1985). National archives of Iran. Majles Press.
Maqdisi, A. (1982). Ahsano al-Taqasim fi Ma'refat al-Aqalim (translated into by A. Manzavi). Iranian Authors and Translators Association.
Qazvini Razi, A. (1979). Al-Naqd, known as baza al-masaleb al-Nawasib fi naqd ba'z Fazaeh al-Rawafid (edited by Muhaddis Ermaovi). National Archives Association.
Volume 19, Issue 77 (12-2022)
Abstract
One of the reasons for the double problems of correcting the Shahnameh is the need to examine multiple aspects of this text. These aspects include mythological, historical, linguistic and temporal-spatial dimensions. Basically, these problematic foundations are the cause of the error of researchers and proofreaders in correcting this work. In this research, one of the most reliable corrections of the Shahnameh, namely the correction of Jalal Khaleghi Mutlaq, is examined and some of the flaws of this text have been raised. By highlighting some of the corrections of this text and examining some of the selections of this text and comparing the forms of other versions, the author has revealed some flaws. Neglecting the course of the narration, the meaning of the verses, linguistic points, and cognitive copywriting points has caused wrong choices in this text. Apart from version reviews, other things such as explanation and reporting of bits have also been researched and their faults and shortcomings have been explained.
Volume 20, Issue 80 (4-2023)
Abstract
The latest translation of Ferdowsi's Shahnameh is the English translation of it, by Dick Davis. In this study, Davis's translation of the story of Rostam and Sohrab has been studied based on Antoine Berman's text deforming theory, And its errors have been criticized and analyzed. Those errors are fitted in some elements of Berman's theory: rationalization, qualitative and quantitative impoverishment, and change of tone (ennoblement or clarification). The findings of this study show that most translation problems are due to misunderstanding of the source text. misunderstanding of the Persian text is rooted in the difficulty of reading Persian and understanding literary texts, especially in poetry, Because of the complexity of its syntactic and rhetorical structure and the cultural differences between the origin and destination society. So the authors of this paper believe just familiarity with the source language is not enough to translate literary texts. Being aware of the Delicacy of the literary language and the cultural roots of the text is also necessary.
Volume 20, Issue 80 (4-2023)
Abstract
Although Ferdowsi's Shahnameh contains many narrations of Iranian myths, there are myths, that Ferdowsi did not address for some reason. One of the most controversial myths that are not present in the Shahnameh is the myth of Arash Kamangir. Some scholars believe that Ferdowsi did not intentionally refer to this myth, and others believe that this myth was not in Ferdowsi's sources. However, this research tries to look at this issue from the perspective of "paradigm analysis" And show that in the Shahnameh paradigm, the natural and obvious act is choosing life over death and the act of consciously and intentionally choosing death has never occurred by the heroes. In other words, the choice of deliberate death or martyrdom is an issue that is outside the Shahnameh paradigm. And Arash's myth could not have a place in Ferdowsi's Shahnameh because it is a story in praise of martyrdom. This is the result of comparing the paradigms that govern the Shahnameh and the myth of Arash, while the deliberate choice of death is absent in the paradigm of the Shahnameh, it is emphasized and praised in the paradigm of the myth of Arash. Hence, the paradigmatic contradiction between the two texts has prevented the presence of such a myth in the Shahnameh.
Volume 21, Issue 84 (4-2024)
Abstract
the ways to discover their beauty. In this study, the association of an image with another array is assumed to be one of the reasons for the dynamics of Shahnameh literary images. The simile is the most frequent image of the Shahnameh due to the requirements of the epic text. After extracting the similes of the first volume of Shahnameh, the most widely used literary industries in verses containing similes were examined. eighty percent of the similes were associated with symmetry. Due to their significant frequency and the answer to which requirements of their epic species depend on their simultaneous use, both of them were assumed to be a stylistic component. Therefore, the reason for combination of these two and their effect on association, creation or strengthening of context, preventing the complexity of images and creating a narrative space, novelty of images and characterization in Shahnameh were studied and explained in three areas of language, narrative and rhetoric. The result is that the combination of semmetry and simile with a stylistic usage is used to continue the concept in the horizontal and vertical axis of the text, to avoid the vulgarity of simple and sometimes repetitive similes, to compensate for the shortcomings of characterization in the epic text and to maintain the story continuity used in the long text of Shahnameh.
Volume 29, Issue 2 (6-2022)
Abstract
“Paradise” is one of the concepts common between myths and religions. This paper uses an analytical-descriptive method to study the concept of Paradise, the origin of which is different in religions, and there is existence of commonalities of this aspect. The existing similarities and shared view of the Paradise indicate the conceptual commonality of this word in rituals. The religion of Islam uses the Paradise in the form of the word “Ferdows” and considers it as a reward for the pious and righteous. In other religions, too, the high-frequency of Paradise in religious books suggests a broader concept of it. In other words, its purpose is to be close to God and the Creator of the universe to achieve immortality. Mythical man, by imitating the gods who are immortal, wants to join eternity and open the wings to the infinite world and immortality from destruction in the immortal universe. He has tried to build a utopia on Earth and his image of the Paradise that bears a complete resemblance to the worldly Paradise. The Paradise-like cities imitated from the heavenly ones and built on Earth were analyzed in this paper. Examples of the mythical heroes of Shahnameh who tried to build Paradise on the Earth were mentioned.
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