New Insights into the Fifteenth Verse of the Shahnameh's Preface (az in parde bartar)

Document Type : Research article

Author

• Mohammad Hasan Jalalian Chaleshtari

Associate Professor, Department of Ancient Culture and Languages, University of Tabriz. Tabriz. Iran

Abstract

Highlights

New Insights into the Fifteenth Verse of the Shahnameh's Preface

(az in parde bartar …)[1]

Introduction

Despite many efforts to correct Ferdowsi's Shahnameh, numerous issues remain that require further research and revision. To approximate what Ferdowsi originally wrote, researchers from various fields must examine each element of this work, referring to manuscript recordings and comparing existing corrections. Sometimes, correctors remove the original form from the text, and differences in corrections can confuse even skilled and specialized readers. In the first case, the neglected correct form should be restored to the text with sufficient evidence and reasons. In the second case, efforts should be made to clarify the meaning of the word, line, or verse, enabling correctors to present a more revised version of the text in subsequent editions.

In most old and new editions of the Shahnameh, the fifteenth verse of the preface is the same verse as "az in parde …". Only Jeyhuni by moving the verse “tavânâ bovad har ke …” two verses later has caused the verse in question to become the fourteenth verse. In the following, an attempt will be made to reconsider the reading and meaning of this preface verse by making maximum use of the repetition capacity in the Shahnameh and by following the semantic and the history of the two words “hasti” and “bar” in Dari Persian texts and Middle Western Iranian languages, especially Middle Persian.

Discussion

hasti

Verse 15 has undergone some distortions in the manuscripts, but these distortions do not significantly impact the understanding of the verse's meaning. Xâleqi Motlaq recorded the verse in his first edition as follows:

To arrive at the precise meaning of “hasti” in verse 15 of the preface, it is necessary to first examine its meanings throughout the Shahnameh. Wolff has presented three meanings for “hasti”:

1) Existence (Existenz, das Sein) in its general sense

2) Existence specifically in the case of the Creator (von der Existenz Gottes)

3) Wealth with two evidence (1935: 850).

The two evidence of the last meaning have been correctly discarded and replaced in Xâleqi’s edition, leaving only “existence and being.” A careful examination of the numerous instances of this word in the fourth and fifth centuries reveals no examples outside this meaning. This strengthens the confidence that “hasti” was used in the Shahnameh only in this sense.

Another point supporting the meaning of "being, existing" is the abundant evidence in Middle Persian texts. This word, pronounced astīh in this language, has an irregular grammatical structure; it is built by adding the noun-forming suffix -īh to the third person singular present indicative verb "ast". This form seems to have become the basis for the construction of the forms būdīh "existing in the past" and bawēdīh "existing in the future" in this language. The word astīh is used in all the evidence obtained only in the above-mentioned meaning. Due to the predominant religious content of Middle Persian works, it is generally used in texts proving, believing, and confessing the existence of gods, especially Ormazd and Amshaspands, or the other world, heaven, and hell. However, it is not limited to the existence of these phenomena, as we also encounter cases such as the existence of darkness and light in these texts.

gâh/râh or râh/âgâh?

For several reasons, the author considers Xâleqi Motlaq’s final correction regarding the rhymes of this verse to be preferable to the first edition. First, Ferdowsi has juxtaposed “Râh” and “âgâh” with the same “nist” seven more times, but there is no line in the Shahnameh with this word that rhymes with “gâh” and “gâh.” Second, the first line of this verse is confusing and difficult with “gâh.” If the rhyme in this line is “gâh,” then “saxogâh” cannot be considered a compound word like “razmgâh,” “jašnagâh,” and “čarâgâh.” It seems unlikely that, despite simpler and more straightforward possibilities such as “râh,” Ferdowsi would have resorted to the additional inverted phrase “saxongâh (=gâh-e soxan),” which creates ambiguity in the verse due to the ambiguity of “gâh.” In this fifteenth verse, “soxan” is used as an gerund and means “to speak, speaking” as it is used in other places as well. The third reason for the superiority of “râh” over “gâh” in this verse is its semantic support in such structures. This “râh,” which means “correct and worthy,” is used many times in the Shahnameh, and coincidentally, with the line “nist”. If we accept “râh” in the first verse, in the second verse, the rhyme will be “âgâh,” and the rest of its components will probably be nothing more than a word equal to the manuscriptق²  and the two-volume edition of Xâleqi. The only word whose authenticity and originality in this verse is questionable is “mar.”

bar or mar?

The solution to the problems in this verse is the word "bar" found in the manuscripts of ل² and ف. The function of "bar" here requires explanation. When composing the beginning of the preface, only one topic was addressed in an organized and precise manner: God is superior to everything, and it is not possible to know Him with any tool or instrument. One must only acknowledge His existence and submit to His commands. This contrast of a supreme and unattainable matter with the affairs and subjects of the lower and inferior nature of God has caused the word " bartar" to be a frequent keyword, repeated four times in fifteen verses. "bar" as an adjective, like "bartar," is a superlative adjective and does not differ from it in usage and structure. It can be assumed that the " bartar" floating in Ferdowsi's mind when composing the opening verses of the preface has appeared as "bar" this time due to the necessity of meter or avoiding excessive repetition. The difference in the rhymes of the verse, whether they are "gâh and râh" or "râh and âgâh," does not significantly affect its structure and meaning. However, with the presence of "mar," the verse will neither have a regular and correct structure nor a logical meaning consistent with the previous verses. Based on what has been said, the meaning of the second line of the verse will be as follows: Beyond (= bar) the existence of God, thought has no way (with the rhyme of "râh") or has no news (with the rhyme of "âgâh").

Conclusion:

The preface to the Shahnameh, as Ferdowsi's doctrinal instructions at the beginning of the Shahnameh, is organized in a precise and systematic manner around a single topic that indicates the position and duty of man towards God and the limits of man's power and authority in knowing God. In the final verse of this section, Ferdowsi considers the scope and permissibility of speaking on this topic limited to the principles raised in the previous verses. By re-emphasizing what he brought before, he considers the reach of human thought to be short of searching and exploring beyond the perception and belief in the existence of God. Based on this understanding and by tracing the semantic and syntactic issues of the lexical elements present in this verse in the Persian works close to Ferdowsi and their precedents in Middle Persian, the correct and final form of this verse should have been as follows:

[1] Mohammad Hasan Jalâliyân Čaleštari; Associate Professor of the Department of Old Iranian Languages and Culture. University of Tabriz.

mohammdhasanjalalian@gmail.com

Keywords

• Shahnameh
• Dibâče (Preface)
• Middle Persian
• hasti"
• "
• bar"

Main Subjects

• . Epicical and Mythical Literature