Document Type : علمی- پژوهشی

Authors

1 Researcher of Research Center for Islamic and Iranian Culture, Shahid Bahonar University of Kerman, Iran

2 Assistant Professor of Faculty of, Literature and Humanities, Shahid Bahonar University of Kerman, Iran

Abstract

The "eloquence" of mythical and epic characters has a long history in Iranian literature. Ferdowsi has introduced many characters of Shahnameh as "speaker", "eloquent", "smooth-tongued", and "sweet-mouthed" and praised them with these epithets. Some literary terms such as "Sokhan Shirin" and "Zaban Shiva" have been used in Avesta, Pahlavi texts, and have been continued in Persian, and some, such as viiāxana "eloquent", the epithet of Mitra in Mehr Yash, has not been continued but were used as an obsolete form of Gyāxan in Rudaki's poetry, and some Persian lexicons, such as Asadī’s Loḡat-e fors, in spite of this, it has continued as a heroic epithet in epic texts among native and foreign heroes. This article examines the semantic range of "Eloquence" that is a common quality of Mithra, the prophet Zarathustra, heroes such as Garshasb, Sam, Rostam and Giv, and even Turanian heroes in Iranian texts from Gahan to Shahnameh.

Highlights

“He is Brave and Smart and Eloquent”

On the Eloquence of the Heroes of Shahnameh Based on Iranian Ancient Literature[1]

Abstract

The “eloquence” of mythical and epic characters has a long history in Iranian literature. Ferdowsi has introduced many characters of Sahnameh as “speaker”, “eloquent”, “smooth-tongued”, and “sweet-mouthed” and praised them with these epithets. Some literary terms such as “sweet word” and “eloquent tongue” have been used in Avestan and Pahlavi texts, and have been continued in Persian, and some, such as viiāxana “eloquent”, the epithet of Mitra in Mehr Yash, has not been continued but were used as an obsolete form of Gyāxan in Rudaki’s poetry.and some Persian lexicons, such as Asadi’s Loqat-e fors. In spite of this, it has continued as a heroic epithet in epic texts among native and foreign heroes. This article examines the semantic range of “Eloquence” that is a common quality of Mithra, the prophet Zarathustra, heroes such as Garšâsb, Sâm, Rostam and Giv, and even Turanian heroes in Iranian texts from Gâhân to Sahnameh.

Keywords: Eloquence, Sahnameh, Avesta, Mitra, Hero, Rostam.

 

Introduction

     In Sahnameh, the eloquence of some characters, especially the Pahlavâns (heroes), has been emphasized. The Pahlavâns demonstrates his eloquence by boasting. In addition, eloquence can sometimes lead to an ethnic and patriotic event; or to prevent an event from occurring; or untie the seemingly unbreakable knot in a romantic adventure. The “eloquence” of mythical and epic characters has a long history in Iranian literature. Ferdowsi has introduced many characters of Shahnameh as “speaker”, “eloquent”, “silver-tongued”, and “sweet-mouthed” and praised them with these epithets. Some literary terms such as “sweet word” and “eloquent tongue” have been used in Avestaan and Pahlavi texts, and have been continued in Persian, and some, such as viiāxana- “eloquent”, the epithet of Mitra in Yt. 5, has not been continued but were used as an obsolete form of Gyāxan in Rudaki’s poetry, and some Persian lexicons, such as Asadī’s Loḡat-e fors, in spite of this, it has continued as a heroic epithet in epic texts among native and foreign heroes.

 

Discussion

     In Iranian literature, from Avesta to Shahnameh, many characters have been said to be eloquent. The gods Mitra, Azar, and the Prophet Zarathustra, in Avestan texts and also heroes and non-heroes in Pahlavi texts and Ferdowsi’s Shahnameh are described as “eloquent”. The heroes display arrogant language skills in front of an opponent. Evidence show that they do not always use this privilege only for the battlefield; sometimes they explain the philosophy of life to others with their advice; sometimes the hero solves a seemingly insoluble problem by influencing his words. Eloquence is not for heroes and kings; messengers who had a mission somewhere and carried a message must also be eloquent and silver-tongued.

     There are many examples in Shahnameh where eloquent people have performed eloquently and achieved their goals. A study of ancient sources shows that this issue has been a rooted element in Iranian culture. The oldest examples of eloquence in Iranian literature can be found in Gathas, then the Younger Avesta, in which Mihr Yašt (Yt. 10) is very important, and then in Pahlavi texts. Eloquence, like many other cultural and literary elements, has continued to exist after Islam and has found a significant presence in the Shahnameh, as the inheritor of an important part of ancient Iranian culture.

     Yt. 10, more than any other Yašts, has epic features. In addition to the epithets given to the god Mitra, there is one “eloquent” viiāxana- which is perfectly suited to his character in supporting the treaty and defending the land of Iran. Yašts, as the first surviving epic work of Iranian literature, is the predecessor of Shahnameh. The details of many epic allusions of Yašts should be found in Shahnameh, therefore, in order to achieve a better understanding of the epithtet of Mitra, one should consider the character of the heroes of Shahnameh, especially Rostam. The epithets of Mitra can be accurately and clearly defined based on Rostam’s behaviors. This includes his epithet viiāxana- “eloquent”, which is characterized by the “eloquence” of the hero in hand-to-hand combats or during insoluble difficulties. The word viiāxana- has been interpreted by Pahlavi translators as hanjamanīg “anjomani, eloquent”, and Pahlavi and Shahnameh sources have used it for some characters, including Turanians such as Afrâsiyâb, Karsivaz, and Pīrân.

     Ferdowsi’s Shahnameh shows that courage and eloquence are two characteristics of a hero. If we refer to the eloquence of god Mitra and other Iranian gods and look for its examples in the behaviors of Rostam and other heroes, we will see how they use this art according to the conditions and situations.

     In Younger Avesta, the epithet of eloquence has been also given to the god nairyō.saŋha beside Mitra. The point to consider is that the Turanians were also viiāxana- “eloquent” according to the Avesta. In Yt. 5, believers are mentioned who sacrifice for arədvi surā Anāhītā to satisfy their desires, one of their desires is to overcome the eloquent Turanian Dānus dānauuō tūra viiāxana. One of the prominent features of the Turanian characters of Shahnameh is their eloquence. Afrâsiyâb, Karsivaz, and especially Pirân are skillful in bragging, and when they cannot succeed with physical force in critical situations, they try to save themselves from destruction with their smooth tongue. Karsivaz, Afrâsiyâb’s brother, is also very eloquent, as the Shahnameh and Middle Iranian texts attest. In Shahnameh, he, eloquently, forces Afrâsyiâb to commit evil deeds, including provoking Siâvaš to be killed with his provocative words; in Pahlavi Rivâyat, he is explicitly referred to as “very eloquent.”

     The Avestan evidence, some of which is mentioned in this article, shows that enjoying the sweet and eloquent language was a divine gift from God and pointing to it is a long-standing tradition with a history that goes back to Indo-Iranian and even Indo-European ancestors. One of the important epithets of some Indo-Iranian gods such as Miθra and Avestan gods such as Ādur.  Nairyō.saŋha is the eloquence that has been transmitted to the heroes of epic literature in the Middle Iranian texts and Shahnameh. In Pahlavi sources, karšāsp eloquently defends himself in front of Ohrmazd, the supreme God of the Mazdā worshipers. Sâm eloquently describes his manhood and heroism to Manučihr to persuade him to agree to marry Zâl and Rudâbe. Rostam is a brave, wise and eloquent hero who is both superior to his opponent in bragging and has a sweet, eloquent and effective language when giving advice.

[1] Dr. Abbâs Âzarandâz: Šahid Bâhonar University of Kerman. azarandaz@uk.ac.ir

Dr. Ma’sumeh Bâqeri: Šahid Bâhonar University of Kerman. mbagherih@uk.ac.ir

References

Bâqeri Hasankiyâdeh, M., (1396). “Nešâne-hâye asâtiri-e Giv dar Shahnameh”, Kohan Nāme- ye- Adab-e Pârsi, doureye 8, šomâreye 3, pâyiz va zemestân 1396, 43-60.

Bartholomae, C., (1961). Altiranisches wörterbuc, Berlin: Verlag von karl Trubner.

Ferdowsi, A., (1389). Shahnameh, tashih Jalâl Xâleqi Motlaq, Tehran: Markaz-e dâyerat al-maâref-e bozorg-e eslāmi

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[1] Dr. Abbâs Âzarandâz: Šahid Bâhonar University of Kerman. azarandaz@uk.ac.ir

Dr. Ma’sumeh Bâqeri: Šahid Bâhonar University of Kerman. mbagherih@uk.ac.ir

Dr. Ma’sumeh Bâqeri: Šahid Bâhonar University of Kerman. mbagherih@uk.ac.ir

Keywords

Main Subjects

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