Document Type : Research article
Author
Assistant Professor, Department of Persian Language and Literature, Faculty of Language and Literature, University of Kurdistan, Sanandaj, Iran.
Abstract
Highlights
Proliferation of evil
(A Mythical Motif and Its Circulation in Iranian Texts)
Introduction
Exploring myths and extracting their underlying themes can help us understand the culture of a nation and its connection with other nations around the world. This is because these themes do not die in human culture; rather, they reappear in new forms as cultures change. Therefore, tracing these transformations can familiarize us with the various periods of a nation's life. One of these universal themes is the proliferation of evil, which manifests in different ways in the myths of various nations. To date, no research has been conducted on this theme, and no one has elaborated on or examined it. In this article, we will undertake this task.
Method
Our research scope encompasses all materials related to the myths of various nations. For this purpose, comprehensive collections of world myths have been examined, and what reflects the essence of our subject has been extracted. Subsequently, Iranian texts, from the earliest examples to mystical literature, have also been reviewed to find relevant instances. The goal of this article is not merely to gather all examples and manifestations of the theme of the proliferation of evil, but rather to categorize the materials obtained and clarify the evolution of a theme within Iranian culture.
Discussion
The concept of proliferation has led to the emergence of various mythological themes. One category of these themes can be referred to as demonic. Demonic themes serve the demon and his forces. For example, the serpents of Zahhak grow back every time they are cut off; this is because demonic beings can also proliferate and grow. The forces of evil sometimes do not stop at mere regrowth; rather, if they are struck or killed, they can sometimes increase and multiply.
We have termed this motif, based on the idea that killing demonic forces leads to their increase, as the proliferation of evil. In this article, we will first present manifestations of it in non-Iranian myths and then discuss its representation in Iranian mythology. In these discussions, we will begin by examining the origins of the proliferation of evil in Iranian myths and then explore its transformations in epic literature and mysticism throughout various periods of Iranian history. According to evidence, Iranians have linked this universal motif with the fertility role of fairies in pre-Zoroastrian beliefs, justifying it in this manner. Consequently, for the first time, we see this motif in the gazidehā-ye zādsperm, where it speaks of the death of Serit, the commander of Kaus, who, as a demonic being, proliferates and expands after being killed. Another manifestation of this motif can be found in the Dinkard, particularly in the myths related to the apocalyptic role of Zahhak and the emergence of insects from him. These examples illustrate the initial stage of this motif and its origins.
In the second phase of the presence of the motif of the proliferation of evil, we have demonstrated it as an epic motif. At this stage, the proliferation of evil becomes one of the wonders that the hero must navigate through spiritual forces and ritual methods. Finally, we have illustrated the transformation of the motif of the proliferation of evil into a mystical motif with the help of evidence from Attar's manteq al-tayr and Rumi's "Masnavi," to show that this motif has not disappeared due to cultural changes, but has merely transformed.
Conclusion
The proliferation of evil is a mythological motif derived from the concept of growth, which has multiple manifestations in the myths of various nations around the world. Based on our exploration detailed in this article, it can be argued that the origins of the motif of the proliferation of evil in Iranian thought should be traced back to the very ancient role of the fairy in fertility, which, in the pre-Zoroastrian era, contributed to the fertility of fields. This role, which was one of the beliefs of the people before Zoroaster, underwent a transformation during the rise of Zoroastrianism, evolving alongside the fairy into a demonic role. This change gave rise to a new image in the story of the dog-headed fairy, which suggests that if the fairy is struck down or killed, it will proliferate.
This motif has become one of the wonders and marvels within the framework of epic literature, where the hero encounters it and must overcome it using hidden forces or special methods. The hero must seek guidance from the unseen in spiritual and ritualistic ways, such as binding it and seeking help from sacred fire, rather than relying on brute strength.
The third period of the presence of this motif in Iranian texts is completely different from the two previous periods. In other words, although the functions of the proliferation of evil changed in epic literature, it underwent fundamental transformations in mysticism, and this motif became an internal issue related to the self and its impurities. Nevertheless, it retained the same main characteristic; just as the dog-headed fairy multiplied through killing, Zahhak produced insects when struck, and the leopards in the Garšāspnameh increased when broken, other epic examples also proliferated. In mystical perspectives, if one of the desires of the self was fulfilled, thousands of demons would emerge within.
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