Shahnameh is an old epic of Persia that has lots of culture, politics
and history tied into its composition. I am going to go over the text of this piece to exemplify what the author was trying to communicate through the passage beginning with the birth of Sekandar.
This specific part of Shahnameh opens up with a quick story of a queen who is dismissed by king Darab because of her foul breath and gives birth to a prince Sekandar. Sekandar is then told to be the son of his grand-father, Filqus, so nobody would know of his daughter's dismissal. It then jumps scenes back to Darab where he takes another wife and gives birth to a son Dara. Again it forwards through time to war between the kingdoms of Sekandar and Dara. Sekandar had defeated Dara and absorbed his land and army.
Sekandar then goes on a campaign, writing to many kings asking for tribute and recognition of his power and conquest. The epic goes into detail for a few of these encounters, the first being the defeat of an Indian king in hand to hand combat. From there he tries to trick the queen of Egypt by delivering his message personally under a disguised name. The clever queen had already sent orders to have a picture drawn of Sekandars face and humbles him by letting him live after such threats. The story then transitions as Sekandar continues his arrogant conquest ending up in an unknown town near a lake on the side of a mountain. There a speaking tree unfolds some of Sekandars future informing him that he will die on this campaign.
The king then moves through China and Babylon where his life and reign will end. He sends many letters home to make arrangements politically, strategically, and divide up his final will. He is then buried in Alexandria and mourned by many including his famous mentor Aristotle.
This poem stirs many feelings and thoughts from the odd divorce in the beginning to the talking tree of destiny. In full this epic is a history of the world and its many kings but at the same time there are lessons and model characteristics of the orient and royal customs of those times. In two cases we have the queen of Egypt and King of China decides to quiet their tongues in the midst of anger and choose wiser routes. This can very well be compared to the book of kings in the Bible, even though it is a recount of history it served as a guideline for future kings. Like the Bible as well these stories inspire a faith for the people of the time, Sekandar gives much glory to God in his speech and letters. The last part of the story of Sekandar tells of what Sekandar left behind in his legacy. In this they intertwine some words of wisdom, a spiritual awakening if you will and tell how all of Sekandars dynasty and prosperity will eventually amount to nothing in the near future. We see many colors in Shahnameh and its text, rich in current culture as well as the past and full of imaginative history we see why its influence on the Persian and middle eastern area is so influential.
Works Cited Ferdowsi, A. (2012). From Shahnameh. In Shahnameh (3rd ed., Vol. B, pp. 185-207). New York: W.W. Norton & Company.
Via Goodreads Texture
Persian Epic Shahnameh or book of kings is a Persian epic poem written by Abolqasem Ferdowsi. Shahnameh is also the national legend of Persian which contains ancient legendary material, derived both from written and oral traditions, put together into a new literary genre. Ferdowsis Shahnameh was the first Persian text which was primarily not meant for oral performances even though it was strongly influence by oral literature. Shahnameh is divided into three different sections; the mythical age, heroic age and the historic age and is very different from the other epic poems that we have read so far. Unlike the epics poems before which focused primarily on one character or hero, Shahnameh focuses on a lot of different heroes. In all Shahnameh has 62 stories, 990 chapters, and contains 60,000 rhyming couplets but in our reading we used a prose version, which primarily focused on the life and adventures of Sakander or Alexander the Great. Although the passage we read was only a small part of the full story, it does give you a feel of what the full epic poem was like. Most Persian epics have to two things in common; theyre poems and theyre heavily influenced by religion.
Figurative Language Almost every poem you read has some sort of figurative language in it and Shahnameh is not different. The story also uses a lot of figurative language, which shouldn't come as a surprise considering its a poem and all, but what is figurative language? Figurative language is when a writer describes something through the use of unusual comparisons, for effect, interest, and to make things clearer. Figurative language is used a lot in this poem, especially in the beginning of the story. The author starts off by comparing the queen to a moon and the smell of her breath to sweet musk. Then he describes a female horse as cream-colored with lion-like chest. His use of figurative language also creates a lot of Imagery. Throughout the story you will also find small rhythmic poems. These small poems are mostly used as dialogue between characters.
Religious Aspect The story is greatly influenced by the religion of Islam and you could see it throughout the story. Reading this also felt like reading a religious text, mainly because god was mention a lot, plus it had a lot of advises commonly found in religious texts. It talked about how one should live his life humbly and treat everyone with kindness and how we should be grateful to the sole Creator of the world, god, for the blessings that we get every day. It also talked about how we should be prepared for death, because eventually we are all going to die. It gives advice on how we should cherish our life and not take it for granted. These are basic things that most Muslims are taught throughout their life. Conclusion Overall, the shorten prose version of Shahnameh is very easy to read and understand compared the original version. Its use of imagery and figurative language helps you better understand what the author is trying to say. The story its self is quite sad because of it unhappy ending. But that is not surprising considering death is one of the primarily themes of the story.
Works Cited Ferdowsi, A. (2012). From Shahnameh. In Shahnameh (3rd ed., Vol. B, pp. 185-207). New York: W.W. Norton & Company. Raziuddin Aquil. Review of Yamamoto, Kumiko, The Oral Background of Persian Epics: Storytelling and Poetry. H-Mideast-Medieval, H-Net Reviews. November, 2004. Abolqasem Ferdowsi, Dick Davis trans. (2006), Shahnameh: The Persian Book of Kings ISBN 0-670- 03485-1, modern English translation, current standard.
Context
History The Shahnameh, or The Book of Kings, was written during the Iranian Muslim Dynasty of the Persian empire, known as the Samanids (819-1005), by Abolqasem Ferdowsi in an attempt to preserve Irans pre-Islamic heritage (Lawall 1479). This work, which is commonly referred to as the epic of Iran, was conceived from the compiled old stories of Iran that had been transcribed from their oral form in prose, then turned into verse by Ferdowsi around four centuries after Persian Empire ceased to exist. Many of these stories can be traced back well before the coming of Islam to at least the time of Cyrus and Darius some twenty-five hundred years ago (Lawall 1478). Cyrus and Darius lived around 559-330 BC during Aechaemenid Persia, the period just before Alexander the Great added Persia to his list of conquests circa 330 BC (Persian).
The Shahnameh relates the history of the Persian Empire and its heroes. The storys timeline flows from the coming of the first shah in the beginning of time, who differentiated the now Iranians from the rest of the animals, to the destruction of the empire at the hands of the Muslim Arabs in the early seventh century A.D. (Khosronejad 321). As a result, the 62 stories that constitute this compilation do not own a single hero, but honor many, including those from the many lands beyond Iran. This is understandable because by Alexander the Greats time, Persia covered the entire region from Egypt to India, including Asia Minor and Greece (Persian). The portion of the Shahnameh available in the Norton Anthology, Vol. B, Ed. 2, tells of the death of Sohrab by his father, the hero Rastam. It takes during the Kainian dynasty of Persia (c. 1000-559 BC) while Kay Kavus ruled in the seventh century BC- although, whether Kay Kavus was a real or mythical figure is highly debated, as two of my sources disagree- (Middle). The sample available in the third edition of the Norton Anthology discusses Sekandar, otherwise known as Alexander the Great, and his conquest and rule of Persia. This portion takes place almost 400 years later, as it relates the founding of the Argead Dynasty (330-256 BC).
Via Encyclopedia Britannica Time Line 1000-559 BC Kainian Dynasty o Kay Kvus c. 700 BC, 559-330 BC Achaemenid Persia (Cyrus) stories can be traced back to here 330-circa 256 BC The Selecids o 330-256 Argead Dynasty: Macedonian Rulers of Persia o 330-323 BC King Sekandar/Sikandar:This name is a variant of the name Alexander, hence, Sekandar is Alexander the Great. 248 BC -224 AD Arsacid (Parthian) Persia Not much is known of this period except their coins. (Middle) 224 -642 AD Sassanid Persia End of Shanameh, as they were conquered by the Muslim- Arabs 945-1055 AD The Buwayid Amirs of Iraq, also known as the Muslim Arabs. 1055-1194 AD Selijuq Dynasty, or the Great Sultans. Unlike the rulers of the previous empire, who were only interested in Arab culture, this group was indigenous to Iran and interested in reviving the classics. Circa 935-1020 AD Ferdowsi was born and died. As a native to Iran, he had a personal interest in keeping the written form of the, by this time ancient, oral epic alive. Zoroastrianism The period of time over which this epic takes place has frequently been referred to as Pre- Islamic. The religion that defined the Persians was Zoroastrianism. Although obscure in modern times, it was once one of the most powerful religions in the world [as well as] the official religion of Persia from 600 BCE to 650 CE (BBC). Unfortunately, many of the finer points of Zoroastrianism have been stripped from the stories of the Shahnameh, creating a version of the religion that has lacks the fire temples, rituals, and prayers that define the religion. The people of the Selijuq Dynasty, including Ferdowsi, were Muslims. Thus, as a consequence, either he or his sources passed the stories of the Shahnameh through a filter, eliminating what would have been more offensive to Muslim beliefs (Lawall 1477). While prayers are included in the stories, these are different from those of the Zoroastrians of the period because they are only mentioned in reference to thanking or requesting something of their god, an action that would be much more agreeable to Muslim readers than the communes and constant prayers required of actual practitioners. Despite the heavy-handed editing of the stories by Ferdowsi in order to make them appealing to Muslim readers, many aspects of the religion remain. Zoroastrianism is not just a religion, but a way of life that shapes the way the characters in the Shahnameh conduct themselves. This monotheistic system was integral to preserving the order of Persian society, as it dictated that only god has the power to choose a monarch, creating a form of divine mandate that ensured the peoples submission to the ruling class (Lawall 1477). Although, as a foil to this, Zoroastrians believe that all men and women, regardless of status, are created equal, and can only surpass each other in righteousness (BBC). Hence why the rulers in the Shahnameh usually consult their contemporaries before making major decisions, such as going to war, and allow their counselors to question the wisdom of their choices without punishment. This system also stressed the ongoing battle of good and evil within the universe as well as mankind. A belief that is illustrated through the epics continuous comparison between life and death, and focus on pairing joy and great grief as well as truth and deception (BBC) An example of this would be Sohrabs entreaties to Human for honesty concerning the identity of Rostam in the enemy camp, and Humns insistence that Rostam is absent from the field. Another aspect of this religion that is related faithfully is their death ritual. This rite of passage consists of the dead being left out for the vultures until the bones are picked clean of flesh and can be collected by family members. Zoroastrians believe the dead are impure, but can be cleansed by allowing birds of prey to chow down on the corpse, naturally returning it to the elements. As a result, the cemeteries within the story are not the graves dug into the ground most people are familiar with, but are instead the smoldering towers built to hold the dead long enough for the birds to descend. Thus, despite the deliberate exclusion of the finer points of Zoroastrianism, it remains a shaping influence in the stories of the Shahnameh. Works Cited BBC. "Religions: Zoroastrianism." BBC News. BBC, n.d. Web. 20 Oct. 2014.Khosronejad, Pedram. "The Shhnmeh in Bakhtiri Nomadic Society: Anthropological Aspects of Hero and Heroism." Iran 44 (2006): 321-26. JSTOR. British Institute of Persian Studies, 2006. Web. 23 Oct. 2014. <http://www.jstor.org/stable/4300715>.Lawall, Sarah N., and Maynard Mack. The Norton Anthology of World Literature. 100-1500. 2nd ed. Vol. V. New York: Norton, 2002. Print."Middle East Kingdoms." Kingdoms of Persia. Kessler Associates, 02 Jan. 1999. Web. 23 Oct. 2014."Persian Empire, 550330 B.c." Iran's Diverse Peoples: A Reference Sourcebook. N.p.: ABC-CLIO, 2005. Credo Reference. 20 Aug. 2008. Web. 23 Oct. 2014. http://search.credoreference.com/content/entry/abciran/persian_empire_550_330_b_c/0.
Via Looklex Encyclopedia
The Hero's Journey in the Shahnameh
Joseph Campbell, mythologist and author of A Hero with a Thousand Faces describes the heros journey as an archetype that all heroic stories follow. He writes, A hero ventures forth from the world of common day into a region of supernatural wonder: fabulous forces are there encountered and a decisive victory is won: the hero comes back from this mysterious adventure with the power to bestow boons on his fellow man" (Campbell 23). In this summary he categorizes the heros journey into three parts: departure, initiation, and return.
Departure In studying Shahnameh one can characterize Sekandar as a hero using the principles that he follows the path of a heroic journey. In this book of the kings Sekandars departure stage initiates after he listens to Daras dying words. In succession, Sekandar writes a letter to Foor and leads his army out from Milad to Qanuj.
Initiation In the scholarly journal, Ancestral War and the Evolutionary Origins of Heroism, the collaborating authors discuss how heroism is a greater trait in war than any other action of life; they state, Heroism is well recognized as a potential human behavior, but the existence of heroism is most commonly treated as a background assumption in examining the nature of war (927). Thus, Sekandar engages in war, leading his army against Foor.
He and his soldiers then battle the Indian troops and achieve killing Foor. Sekandar then leads his army to Egypt and sends a letter to Qaydafeh. After the Greeks capture Qaydafehs son, Sekandar goes as an envoy to Qaydafeh and receives her valuable advice. She suggests to him that he isnt the hero he claims to be. That the fate of his enemies had come to an end while his was only just beginning. She tells him to remember Gods role in his success (Ferdowsi 197). In Campbells analysis of a hero, he claims that the hero comes back with boons for his fellow man (Campbell 23). These boons can be more than just monetary rewards. Often, the heroes are granted an increase in morality or self-knowledge as their prize of war. Sekandar begins to become affected by wars price when he sees a corpse spread out on a throne at the Palace of Topazes. Here, in a beautiful glittering palace, he is reminded that death has no limits and he has spent many of his years away at war. Sekandar then meets with the emperor of China and leads his army to Babylon where he enters communication with Arestalis.
Return The final stage of the heros return is commenced. Sekandar writes to his mother telling her not to mourn his death as he knew it was near. Sekandar, knowing he had but days, ordered that his deathbed be transferred to an open plain where he could talk with his troops. Sekandar passed after ordering his troops to live humbly, [and] fearfully (Ferdowsi 205). Sekandars death finalizes the heros journey, as his advice becomes the boons rewarded to his men.
Joseph Campbell's Hero's Journey Works Cited Campbell, Joseph. "The Hero with a Thousand Faces." Barnes & Noble. N.p., n.d. Web. 20 Oct. 2014. Campbell, Joseph. The Heros Journey. Digital image. Wikipedia Evolutionary Origins of "Heroism"" The Journal of Politics 69.4 (2007): 927-40. Jstor. Web. 20 Sept. 2014. Ferdowsi, Abolqasem. "Shahnameh." The Norton Anthology World Literature. Vol. B. New York: W.W. Norton, 2012. 185-207. Print. Smirnov, Oleg, Holly Arrow, Douglas Kennett, and John Orbell. "Ancestral War and the
Heroic Traits in the Shahnameh
Heroes exist everywhere from fictional stories, family members, friends, historic figures, and professional athletes. We love our heroes because of the things theyve done, the difference theyve made, and their passion for what they do. Shahnameh is a story about Sekandar, a newborn baby who grew up to be king and the journey he took to conquer all the lands. Sekandar has a variety of heroic qualities and few similarities to current heroes of today.
Most heroes have the same general heroic traits from stories and in real life. Typical traits include strength, bravery, confidence, compassionate, good looks, and super powers. Sekandar went to a bloody war against Foor for the rule of each others kingdom, and both have lost many men. Sekandar was a compassionate hero who didnt want anymore of his men to die for this war. Sekandar proposed, Our warriors have been killed, or they have fled: Why should two countries fight when combat can decide who is the victor, man to man? Prepare to face me, one of us alone will live to claim these armies and this throne (Shahnameh, page 191). He also showed bravery and strength when he fought Foor who was a bigger and stronger opponent. When Sekandar saw his massive opponent, his fearsome sword in hand and mounted on a huge horse, he was astonished and almost despaired of his life. Nevertheless he went forward, and as he did so Foor was distracted by a cry that went up from the rear of his army and turned toward it. Like the wind then Sekandar bore down on him, and struck the lion-like warrior with a mighty sword blow (Shahnameh, page 191). Sekandars popularity and greed grew as he started to rule other kingdoms across the land.
Sekandar can be compared to the heroes of professional athletes and celebrities of today. Athletes and celebrities have a lot of fans that loves them for what they do, how they look, and the way they play the game. However, fame and glory can lead to making poor decisions like drugs, alcohol, and crimes. According to The Boston Globe, Aaron Hernandez murder trial to start in January (bostonglobe.com). Most of these celebrities who are greedy grew up with nothing, to having everything. Sekandar rose to kingdom after Dara died, and his popularity grew as he started to take over other kingdoms.
Sekandars people loved him like basketball fans love their team. They love what he accomplished and they look up to him like a god. However, Sekandar is a tyrant who wanted to take over the world. He wasnt contempt, happy, or thankful for his victories; he just wanted more land. Qaydafeh the Queen of Egypt told Sekandar, O lion-like king, dont let yourself be led astray by your male pride! The Indian king Foor wasnt killed because of your glory, and neither was Dara and the heroes of Sind. All good things come from God, and while you live you should be grateful (Shahnameh, page 197). The speaking tree also advised Sekandar, Do not puff yourself up with greed; why torment your soul this way? Greed makes you wander the wide world, harass mankind, and kill kings. (Shahnameh, page 199). Even after Sekandars death, a few of his people questioned his way of life. The philosopher Arestalis said, Where are your intelligence, knowledge, and foresight, now that a narrow coffin is your resting place? Why in the days of your youth did you choose the earth as your couch? (Shahnameh, page 206).
Sekandar in his own right was a hero who was brave, strong, fearless, and fought for his people. He did everything he can to help and protect Greece, and wanted the world to have the same leadership and treatment he gave his people. Unfortunately, Sekandar was filled with greed like the many past leaders of other countries that led us to war. We will always love our heroes for the things theyve done, the difference theyve made, and their passion for what they do. Sekandars heroic trait has the qualities of a fictional hero and the flaws of a human being.
Works Cited Ferdowsi, Abolqasem. "Shahnameh." The Norton Anthology World Literature, Volume B. 185-207. New York 2012 Aaron Hernandez Murder Trial to Start in January by Maria Cramer and John R. Ellement, July 22, 2014; http://www.bostonglobe.com/metro/2014/07/22/aaron-hernandez-due-court-for-status- hearing/Ac8XUlwbaalYugNN9o6pjP/story.html