پژوهشنامه ادب حماسی
سال نهم شماره 2 (پیاپی 16، پاییز و زمستان 1392)

Vast interrelationships in shahnameh require that it is looked at from different perspectives. According to the definition of tragedy which is the death of an ideal noble man in a story who falls from happiness to misery brings to mind this question that how human relationships proceed that eventuates the death of this man. Since in the ideal land of Iran relationships are based upon wisdom how do then these tragedies take place? The aim of this article is to analyze the tragedy of Siavash with respect to different relationship theories and their criteria in order to find other influential factors forming the tragedy. The conclusion reached in this research shows apart from wisdom there are other factors which can lead a relationship towards cooperation or contention and step by step complete the different pieces of a tragedy. The method of research is documentary. The analysis of the content is qualitative and quantitative and 1423 couplets were chosen from the story of Siavash in Jovayni’s Shahnameh.

Ferdowsi’s Shahnameh is and eternal singular work which has kept ancient Persian ceremonies and culture within itself. Each of these ceremonies is worthy of analysis namely the ceremony regarding making a vow which is also used today and is dealt with in different places in Shahnameh. Hence in this article swear an oath and ancient beliefs in this connection and its reflection in Shahnameh and also its mythological connection with the two elements of water and fire is investigates. Sogand is a Persian word and its equivalent in Arabic is Ghasam and yamin. Dr Moein in the margin of Borhane-Ghate’ has brought if after the entry Sukeh. Sogand with the first and third accent innnnnn Avesta is Saokatevant (Gogerdmand) means that which has sulfur. In ancient Peasia and in complicated and ambiguous trials, the two sides were examined on a trial or test called sogand or oath. Sogand is part of a var (godly trials in ancient Persia). Sogand is a poisonous drug dissolved in water in form of a drink given to the accused. If he were innocent, he came to no harm and his innocence and righteousness was proved and if he were guilty, the poison would cause him death.

The morphology of folk tales began with Vladimir Propp, the Russian formalist in 1928. His work was based on the actions of the characters in the tales and in recent years has been used as one of the commonest methods in the structural analysis of the tales. In this article the seven trails of Rostam which is one of the most adventurous stories in Shahnameh and is about Rostam helping Daykavus to set himself free from the bonds of the white demon is analyzed. For this purpose, first an introduction is given regarding the definition of morphology, the background of the research, and the seven trials of Rostam, then the tale based on Propp’s pattern such as former situation, absence, getting news, and so on is analyzed and finally the story’s form in terms of plot, point of view, time and place is investigated. This research shows that the seven trials of Rostam to a large extent has the characteristics of the folk tales and therefore corresponds with the structural pattern suggested by the Propp’s pattern.

Shahnameh the invaluable national epic of Iran especially in its mythic and heroic sections contain stories with in depth meanings. One of the useful areas of research is to analyze and criticize Shahnameh’s characters each of whom can each represent today’s man. The analysis and criticism of their deeds and behaviors throughout the stories in a way portray the dilemmas and problems that today’s man is grappled with everyday. The present article aims to analyze and criticize border line personality disorder in Sudabeh, Syavashe’s stepmother and KayKavus’s wife. At first it is necessary to give and introduction regarding personality and its disorder and characteristics of border line personality, and then Sudabeh’s qualities and her deeds are checked against those with personality disorder. Of the criteria for diagnosis of border line personality disorder mentioned in DSM-IV book Sudabeh’s character corresponds with five characteristics such as reckless attempts to avoid abandonment real or imaginary, anxiety, actions aimed at threatening, repeated self-mutilation, intense and unstable relationships, and vengeance. Apart from these attributes, traits such as telling lies, wile and guile, insult, and wickedness are clearly seen in her behavior all in search of a change taken place in her self portrait.

Myths are narratives regarding the beliefs of the ancient nations about themselves, God, the world and the supernatural world in a symbolic language in a form of a story. In fact myths have appeared to justify rites, traditions, and social, cultural, and moral regulations and the purpose of Mythology is to discover the hidden thoughts in myths which is regarded as the foundation of culture and the temperaments of every nation. The discovery of the minds and souls of a people whose wishes and desires, their fears and hopes are expressed symbolically in the mythic narratives. Myths teem with images of the animals that were once human. One of the important elements in mythology is the absence of distinct borderlines between humans and animals. The relationship between man and animals, man and gods in the ancient past, in myths and narratives is of utmost importance. Because of its special characteristics horse is the most distinguished among the animals in Mythology. This article deals with the standpoint of horse in the mythology of Iran and those of the other countries such as Egypt, China, Greece, and India in order to portray an in depth analysis through their comparison

The versified Banu Goshasp Nameh has its root in the collective unconsciousness of the Iranian nation. This work lends itself to the Jungian analytic psychological approach which is highly regarded in the literary criticism. The purpose of this research is to analyze anima and animus in the psyche of the characters of the verse. These two factors have great impact upon the creation of events and happenings in the story and provide ample grounds for conflicts among the story characters. One comes across the anima in Faramarz, Shideh, Tamartash, Banu Goshasp’s Indian suitors and Iranian heroes. Animus archetype is found in Banu Goshasp. These two archetypes have motivated the story characters to do different actions. This article aims to study the factors in creating the anima and animus based on the Jung theories.

Fatalism is one of the characteristics of the traditional eastern societies according to which, the destiny of man is predetermined and all affairs take place based on this destiny hence there is no room for man’s free will. The origin of fatalism in Iran is studied in this article and its signs such as star worship, astrology, fortune, alms giving, belief in supernatural powers are discussed in Shahnameh and four other epic religious works including Alinameh,Haydari attack by Bazel Mashhadi and Raji Kermani and Tazian nameh, summary of Khavarannameh. It became clear that predictions made by the astronomers in Shahnameh are more frequent than in the epic religious works and on the contrary predictions made through divine and supernatural inspirations and revelations are more common in the religious works. Also, belief in fortune and chance is Shahnameh is more prominent than in the epic religious works. Among the religious epics under study, Khavaran nameh is closer to Shahnameh in terms of Mythology. Next comes, Haydari attack by Kermani and Bazel Mashhadi, and Ali nameh respectively.

One of the elements of evolution in the Iranian mythology according to Mehrdad Bahar is the element of breakage in the character alongside entry of foreign elements, fusion and transformation. In myths sometimes an event or a character is forgotten however in another situation or place it reemerges in bits and pieces in another time and place. Shahrasb, Tahmures’s noble Vazier is one of these characters who appears in two guises namely Mardas and Zahhak in another time. The reasons for this can be sought in Shahrasb’s meaning and his temperament. A distinct characteristic of Shahrasb in Shahnameh is his fasting by day and praying by night. Another characteristic lies in the meaning of Shahrasb which is dominion over horse. This dual device that is his praising the God and his skill in horse riding gathered in the unique individual like Shahrasb after a while reappears in two other characters. Fasting and praying goes to Mardas and mounting horses and skill in horse riding goes to Zahhak. It should be remembered that in Mujmal-al-Tawarikh Wa-l-Qisas although Tahmures’s vizier is Arvandasb however Zahhak is introduced as his son and this is a reason for their connection. In Tarikhe Tabari also Zahhak’s people believe in Sabean faith close to Shahrasb’s temparement revealing not only his connection with Zahhak and particularly with Mardas but also revealing their common headquarters India and sometimes Babel shared by the three characters Buzasf, Shahrasb, and Zahhak. The first two are of kaldani origin which shows his racial connection with the arabs i.e., Zahhak and Mardas. The other common characteristic of these two characters is summoning people to idolatry according to different texts. All the evidence proves the interconnection between these three characters while in Shahnameh and other historical texts apart from Mujmal-al-tawarikh there has not been a reference to the racial and familial connection between the three. The present article aims at proving their close connection based on the study of Shahnameh and some texts written by the historians in the Islamic era.