International Journal of Advanced Studies in Humanities and Social Science (IJASHSS) Available online at http://www.ijashss.com Volume 2, Issue 2 (2013) pp. 132-140 Original Article A Study of the Story of in ’s (The Epic of Kings) Susan Fotoohi Faculty Member, Farhangyan University, Bent al-Hoda Sadr Pardis, Sanandaj, *Corresponding Author E-mail: [email protected] Received: 19 March 2013, Revised: 18 April 2013, Accepted: 20 December 2013 ABSTRACT Bijan and Manijeh is an independent, love story in Ferdowsi’s Shahnameh. The present paper aims at investigating this story, which is regarded as a love story through which Ferdowsi had initiated his epic, in terms of lingual, literary, intellectual, and psychological aspects. For this purpose, then, this paper elaborates on the lyric and epic poetry, their primacy-recency relationship, and introduces the main characters of the story. In the section on interpreting the story, the introduction ( in terms of its prominent features) and the main text, in terms of the above-said aspects, will be discussed, and in the characterization section, the focus will be on the character of Bijan and the dominant guile in the beginning and the end of the story on the one hand, and the character of Manijeh and consequently the type of outlook Ferdowsi had taken and that of the traditional culture to the personality of women on the other hand. Keywords: Ferdowsi, Epic, Love, Bijan, Manijeh, Iran, , Woman.

Introduction It goes without saying that Ferdowsi’s obsessions, and due to this knowledge, he Shahnameh has proven itself as one of the applies narration and allegory to describe most precious and pleasing works of them, and consequently creates the stories human culture in cherishing justice, of the wars fought between two poles of wisdom, humanism, and truth. Ferdowsi is Iran and Turan. He depicts Iran as the not merely a poet, rather a talented symbol of brightness and beneficence and psychologist, a meticulous sociologist, an Turan, however, as the symbol of darkness intellectual philosopher, and a liberal sage and malice. It is worth to say about the whose fame and name will never be family of , whose member, Manijeh, eroded by the passage of time. His daughter of , is discussed partly Shahnameh, too, is not just an epic poetry here, that while it is the opposite side of that narrates the story of kings and heroes, the family of (the Iranians), but this is rather it stands as a mysterious world not to say that they belong to another race laden with secrets and myth, and its than Iranians, but both of them are the creator is a talented psychologist well offspring of Fereydon and the third sibling aware of the mental miseries and was and all three were Iranian and 132 | Page

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Areaian. However, Ferdowsi does not hold The stories of the Shahnameh are also the Turanian in his bad book, and believes categorized in terms of plot and content that greed is the source of all the malicious into: epic, love, mystical, poetic, political, deeds stemming from either Iranians or social, didactic, philosophical, and religious . He wishes to rear real, wise stories. The story of Bijan and Manijeh is human being who forms a wise and real among the independent, love stories of the society as a whole. It is why after Shahnameh, which claims for some 1312 centuries, his ideas and values are both verses in the Shahnameh of Moscow Press. appreciated at home and abroad by all Some scholars believe that Ferdowsi had those who seek the path to truth and written it while a young man, and its perfection. Before going through the account does not date back to “the analysis of the story of Bijan and Manijeh, Shahnameh Abu-Mansouri” and which is a love story in Shahnameh, it “Khodaynameh”, and it seems to have a should be noted that some researchers certain source. In sum, this story is about believe that epic poetry was developed the prevalence of love over ethnic conflicts after the lyric poetry, and is regarded a in which two lover find their golden days consequence of it, as it is understood from after tolerating a tough time. the evidence that man before describing the social and external events, was Characters entertaining himself with religious, ritual, Manijeh is the daughter of Afrasyab, the and love poetry which had a lyrical aspect King of Turkan. The enmity between the embedded in them, and from the other Turanians and Iranians is a dominant hand, any given epic poetry, no matter theme in the Shahnameh. In the beginning how completed technically it might be, of this story, the latest malicious deed cannot be void of lyric ideas, and one may done by the Turkan people, before the find obvious signs of lyrical ideas in every story of Bijan and Manijeh, was the murder epic poetry of the world, including the of Syawash, which led to a horrible war. Shahnameh, the love makings of Zal and Bijan is a hero from the dynasty of Rudabeh, Tahmineh and , Godarzian whose pedigree is from the and Syawash, Bijan and Manijeh, and etc., tribal kings of Ashkanian. His father, , is and the descriptions of the beautiful ladies the most famous hero after Rostam, and and beloveds are among the most pleasing his mother was Bano Gashb, the daughter Persian lyric and epic poems (Epic writing of Rostam, that was a matter of rivalry in Iran, pp. 34-35). among the heroes of her time to be taken That said, the Shahnameh is a panorama as their spouse. Godarzian were of much illustrated with all types of literary genres importance before Kai-khosrau, and when in terms of perspective and theme. In he was but a teenager and his father was doing so, some lyric, mystical, love, killed, and he was sought after, Give took didactic, and descriptive sections are him from the Turan land and accomplished contributing to fulfill this end, which are his dangerous mission. As such, Kai- narrating the traditional stories of the khosrau appreciates their stature, and nation, and in fact, they help Ferdowsi to once he commissioned Rostam with decorate the national epics of Iran (from rescuing Bijan from the well of Afrasyab, the color of flower to the misery of the he told him: thorn, pp. 42-43). (Symbol and symbolism in the story of

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Bijan and Manijeh, the Cultural Keyhan, confine to that malice, and sought for his Akram Joodi Nea’mati, No. 105, pp. 23-25). last trick out of his deep temptation: Till he succeeds to take Bijan to the near of Results and discussion that festival. On that day, Manijeh was Synopsis among the worshipers out of the palace to do their rituals. Bijan was watching over Ferdowsi at first describes the night, which her secretly close to her tent, and finally is bera’at-e estehlal, on the story and its fell in love with her. Once Manijeh narration which will follow the discussion. observed him from her tent, astonished at He says: “when Kai-khosrau was elected his stature and fitness, she felt a the King, and emptied Iran from the simmering love for him, and sent her nurse presence of the enemies, and provided his to tell him: people with security and relief, one day he When the worshipers took the welcoming received a group of people seeking his message of Bijan back to her and described justice on a certain matter. They his appearance, Manijeh asked the complained that countless pigs had made worshipers if they could take him secretly their appearance across Armenia, to the tent. Bijan arrived in the tent on his damaged their crops, and they sought a foot. solution from the King. Khosrau asked the Afterwards, the beautiful girls prepared a present heroes that who was ready to deal ceremony for the honor of Bijan, and both with the pigs to release that people from of them were enjoying their time. their damage. He ordered to prepare Thoroughly overwhelmed by her keen love countless gold coins and jewelry to be for Bijan, Manijeh blended some dedicated to the volunteer. But there was anesthesia to the wine cup of Bijan not to no volunteer than Bijan. Having no other be able to return to Iran. This accident child than Bijan, Give tried to change him marks the first usage of anesthesia in mind, as he was too young then, but Bijan . was determined. Due to the youth and lack After that occasion, applying this medicine of experience, Kai-khosrau asked Girgin, became an important element in Persian son of Milad the general, to accompany narratives, and there are a few narratives him. in which the heroes do not take advantage Bijan asks Girgin to help him in hunting of this medicine to fulfill their missions the pigs, but Girgin responds that: “The and capture the mighty enemies. After a King gave you gold coins and jewelry, then while, Bijan became conscious to find you asks me to take the risk?” Then Bijan himself in the palace of Manijeh. Though goes for the mission single-handedly. He too frightened, he could not challenge the kills all of the pigs, and shows their teeth sweetheart. to Girgin, and claims that he would bring Manijeh soothes him very cold-bloodedly them for Kai-khosrau. Irritated by the fire and arrange a ceremony with the presence of jealousy from that wonderful bravery, of the worshipers and musicians, but Girgin plans to ascribe the grand work to before long, the palace’s door-keeper him, and return by himself to Iran. It is informed Afrasyab of what was going on. why he tells the following to Bijan: Afrasyab bursts into tears upon hearing That simple mention of girls and the news, and declares: “Be him a King of describing them before Bijan was enough throne or otherwise, the one who holds a to mislead his heart. But Girgin did not girl behind the veil is ill-starred.” He

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Fotoohi Int. J. Adv. Stu. Hum. Soc. Sci. 2013, 2(2):132-140 orders his brother, Girsiuz, to reach stories for Kai-khosrau, but Kai-khosrau himself to the palace with his horsemen to decided from his stress and pale face that seize the entrances of the palace and he was telling a lie, so de ordered to capture anyone found there. imprison him. Girsiuz broke into the palace’s doors to Kai-khosrau wrote a letter to Rostam and find it laden with music and Bijan with a asked him to rescue Bijan from Turan. cup of wine in his hand. He aggressively However, beforehand, Kai-khosrau had calls him, and Bijan who had no horse or seen in the Nabidi Mirror, which reflected weapon, so he took his dagger from the the secrets of the world, that how Bijan side of his shoes, and said: would be rescued. He had told Rostam Girsuiz attested a lot and took the dagger about that fact. Before departing to Turan, from Bijan with his decisive tongue, Rostam told him: captured him, and took him back to Clothed with the garments of traders and Afrasyab. In order to save the life of equipped with many jewelries, Rostam left Manijeh, Bijan narrated the below simple to Turan, and obtained the permission of story out of his mind: the authority to reside there and do his But these childish lies did not work in trade job. Afrasyab, and before long, Afrasyab got Finally, Manijeh who did not know Rostam, angry with him, and ordered for his went to her and asked him, as an Iranian execution before the palace, let it be a good trader, to get back to Iran and inform Kai- lesson to all Iranians. The scaffold got khosrau and other Iranians of the story of ready after a while. In the meantime, the Bijan imprisoned in that well. Rostam, old sages and ministers of Afrasyab without revealing his real identity, gave showed up to refrain the headsmen from her a roasted chicken in which his ring was their mission, and tried to give a pardon embedded to be taken to Bijan. Bijan finds for Bijan from him: the ring in his food, and upon observing Afrasyab replied that if they did not know the name of Rostam engraved on it, he about the ill deeds of Bijan to his family, bursts into songs and happiness. He smiles and that he had defamed his girl in the surprisingly which makes Manijeh to whole nation. wonder about its reason. After Manijeh The sages confirmed him, but to them, had lost all her possessions and wealth killing Bijan was not a good choice. They and put her life at risk for her lover, Bijan believed that: asks her to promise not to reveal his Accordingly, Afrasyab pardoned Bijan after secret. This makes up the most saddening hearing the sages’ statements, and instead, part of the story. It shows that Manijeh is ordered to detain Bijan in a well, and let portraying the sacrificing role of a woman Manijeh be out of her wealth on the through dedicating all her wealth for the opening of the well take care of Bijan. As sake of Bijan. She receives in return all such, Manijeh was on the well from early types of insults to herself as a princess. in the morning, and did her best to prepare After observing the true pleas of Manijeh, a meager meal for him, to give it to her he changes his position and asks for her dear detained at night, and then mourn pardon. Funny enough, he thinks that anti- over their misfortunes. heroic act was the result of his long stays Girgin who had understood from the in the deep, dark well not anything else. evidence that Bijan would die soon in Rostam ordered Manijeh to make a big fire Turan, came back to Iran and faked some on the well at night to usher the army to

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Fotoohi Int. J. Adv. Stu. Hum. Soc. Sci. 2013, 2(2):132-140 arrive there. She did so, and Rostam and selective, both eloquent and tender, and his army appeared on the well. this type of speech is called “easy and An important point rises here. It indicates recusant”. It is why Nezami Aroozi, who of the chivalry of Rostam and humanism of was a great scholar, says about the work of Ferdowsi that while Bijan was still in the Ferdowsi: “Honestly he has fulfilled his job, well, Rostam asked him to promise to and ascended the speech to the highest forgive Girgin, otherwise he would remain possible degree in grandeur.” in the well. Bijan who had no other choice, The introduction of the story of Bijan and accepted and Rostam, in turn, took his Manijeh is one of the masterpieces of grandchild out of the well (The Shahnameh Ferdowsi. Especially if we consider it a of Ferdowsi, Saeed Hamidian and Afaryn separate story which is in line with the Ferdowsi, pp. 177-193, and the story of whole book, this introduction can be Bijan and Manijeh, pp. 30-45). regarded a product of the poet’s From this point on, Rostam takes his imagination and a parallel to the text of the heroic garments on, and goes to fight with story of Bijan and Manijeh and its the Turanians and kills a large group of synopsis. We believe that an imaginative them, and comes back victoriously with poet like Manouchehri Damghani, says Bijan and Manijeh to Iran. In the that: meanwhile, the mutual love between Bijan It shows that he has considered the story and Manijeh fulfills and all the advices of of Bijan and Manijeh and thanks to his the King are summed up in cherishing the talented taste, he has masterfully wonderful loyalty and the unlimited paralleled the description of the night in dedications of the brave girl of Turan’s the introduction of this story with the King. events taking place in its context. When we consider the introduction of Bijan and A lingual and literary analysis of the Manijeh carefully, then, we see that story Ferdowsi is inspired by an understanding The language of Ferdowsi, with regard to of a similarity between his night-like life the dominant style of his time which was and this part of this ancient story. Khorasani, in expressing different ideas is He feels some obvious consistencies simple and eloquent, and at the same time between his dark life and the residency of at utmost degree of consistency and Bijan in that well and his own wife’s serenity. And the expression of kindness and loyalty and the empathy of Shahnameh tends to be simple and with no Manijeh, and in order to express this attention to imagery, as the literary consistency, he re-narrates the story of perfection and fineness is to an extent that Bijan and Manijeh. artifice is overwhelmed by simplicity and This introduction is an independent consistency, and if he occasionally focuses narrative in which, the story is narrated on imagery and literary techniques, the from the first point of view, and like the eloquence and articulation of the language main story, and it holds a drama quality does not let the reader observe them. it composed of a sad and happy section. The should be noted that while paying much first section describes a long night likened attention to the rule of simplicity and to the devil and a black snake in which, the eloquence of his poetry, is much interested poet feels anguished, and the second part in selecting beautiful and persuasive is about the happiness and enjoyment of terms, so his speech is both simple and the poet of his loyal beloved. As the plot of 136 | Page

Fotoohi Int. J. Adv. Stu. Hum. Soc. Sci. 2013, 2(2):132-140 the story of Bijan and Manijeh begins from rest of his book. He mentions three the bottom of a well and ascends to the reasons to support his claim: height of the moon. In terms of beauty, this The trend of the war between Iran and 37-verse poem is one of the longest poems Turan is as such that while taking the of the Shahnameh. As if nowhere else revenge of Afrasyab is not still settled, the Ferdowsi writes his poetry so faithfully story of Bijan and Manijeh begins. What and with a keen love. happens has no relation to the past for the The verses Ferdowsi writes on describing future events. True that there are five or the night are expressing other themes six indications of the Syawoshian revenge, symbolically: 1. the description of the and that if Afrasyab did not kill Bijan and night’s darkness, the darkness of man’s just detained him in that well, it was why fate, the darkness of the social and political the sages advised him that he killed situation of that period, and the darkness Syawosh and received all those miseries, of his own life all illustrate the dark well of let alone killing Bijan. It is while there is no Bijan. 2. Bringing a candle by the beloved mention of the story of love affairs and wife of Ferdowsi both shows the between Bijan and Manijeh and his poet’s reluctance with the darkness of the predicaments. night and reminds us of the fire making of At the first sight, Ferdowsi describes his Manijeh over the opening of the well. 3. own situation that it was a dark night, and The narration of his wine drinking with his sat in a garden, anguished and with no wife indicates of his honesty and sincerity tendency to get to sleep. That he asked his with the reader and assign of the secret kind idol to bring a candle or light and wine drinking of Bijan and Manijeh in the make a feast for him. They did so, and once palace of Afrasyab. 4. His kind wife invites entertained, his wife asked if he wished to him to enjoy himself and remove his inner hear a story from the book and etc. sadness, and this well fits with the words Through composing that story, Ferdowsi of Manijeh while inviting Bijan upon tried to test his poetic gifts and see if he getting conscious and finding himself was able to accomplish it or not. As he was disarmed, naked and lonely in the palace a beginner in writing poetry, and had no of Afrasyab. independence in his poetic diction, so he Generally, in this introduction, Ferdowsi imitated the former poets. Later on, when reveals what is on the road, and lets the he composed the rest of his book, he then readers know that this story is a mixture of included such separate stories in it and solution, cheating, kindness and war and made them a whole book of poetry the embodied ideas within which apply to (Ferdowsi and his poetry, pp. 59-61). men of might and intellects. He indicates that a hand, which is far more above all Other technical points other hands, is in the work of fastening In terms of the technical points of the and unleashing knots from every affair. He story, one may well refer to the love finally reminds us that sadness and conversations between Bijan and Manijeh. happiness and misery and treasure are Though the story has love content, the love blended together. conversations between the characters are Mojtaba Minovi argues that the story of scarce and there is no single direct Bijan and Manijeh is a separate one, and conversation between the lover and his that Ferdowsi had composed it before the beloved. Just once Bijan becomes conscious in the palace of Afrasyab and is 137 | Page

Fotoohi Int. J. Adv. Stu. Hum. Soc. Sci. 2013, 2(2):132-140 frightened at his ominous fate, and prays, mysterious, Gothic atmosphere of the then Manijeh tells him that: “Be not sad. poet’s and story’s context. Men are characterized with numerous Using paradox; and, good and bad events in their life. Never Using imagery in narrating the stories. It is feel regret for a nonsense (From the color well-known that Ferdowsi is not a poet of flower to the misery of the thorn, p. who just speaks, rather embodies his 323). words in the mind of his reader through Another important point is their imagination, as such, the reader can conversation with the wind. When Bijan is imagine the pictures in his mind. In this detained in the palace of Afrasyab and the introduction, Ferdowsi describes a night King of Turan orders to execute him, he that is both the identity of his story, and talks to the wind and commissions it with different in nature with other nights bearing his sad news to Iran: depicted in his book. The elements of his There is such a long pedigree in the pictures are palpable, but this is not meant Iranian literary tradition regarding talking that spiritual, emotional, and intellectual to the wind, as a medium between friends, affairs are not mentioned in the realm of that one may call it a poetic tradition. epics. Rather, the spiritual stuff is a picture Another technique commonly adopted by of the material ones, and Ferdowsi’s gift is Ferdowsi in his narratives is in drawing the abstract and spiritual metamorphosis of the identity of the story. things to the realm of the palpable affairs. That is, there are some stories that begin In his Shahnameh, Ferdowsi illustrates with a lyric nature and end in epic or women in different shapes, and in this mystical drama. As such, the story of Bijan story, he considers Manijeh a symbol of and Manijeh has got a happy beginning affection and loyalty, and generally and end and a saddening middle. regards women as pious and sacrificing. There are a few elements common He is often found likening women in between this story and other love stories beauty to stars, the moon, the sun and etc. of Iran: 1. the presence of some nurses or and this remains the richest source of worshipers who secretly connect the lover Ferdowsi in imagining women. to his beloved. 2. A prey in search of which The features of the story’s characters the hero reaches the palace or location of In this narrative of Ferdowsi, the pivotal his beloved. In this story, the pig is the character around whom the other element that guides the lover. 3. The lover characters’ acts and speeches revolve is observes a scene of girls celebrating in a Manijeh. garden or on the plains. In this story, Manijeh is a brave, What follows is a short list of the literary determined, proud, and loyal girl. These techniques the poet has used in his poetry: features are also common among other Alliteration: the repetition of the letter “sh” female characters of the book, including: in the first and 20th verse of the , Sindokht, Tahmineh, , introduction; and etc. Personalization of the natural elements; Similar to Tahmineh and Sudabeh, Manijeh Using emotional similes; is that brave and at the same time self- Using all types of pun; conscious that outruns her lover in Using words like: horror, loose, dark, the expressing her love for him. Like that night, and etc. that are indicative of the occasion when Tahmineh went to the tent of Rostam to express her love to that

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Fotoohi Int. J. Adv. Stu. Hum. Soc. Sci. 2013, 2(2):132-140 unknown man, or Sudabeh who reached the book till his death in the snow (at the the dorm of Syawosh to show her love for end of the Great War), Bijan is a character him, Manijeh, too, sends her nurse upon whose nature is interwoven with innate seeing Bijan to invite him to Manijeh, and temerity and valor. In each phase of his upon his arrival in the tent, she welcomes life, he is an image of a permanent raw, him warmly. Fearful that he might reject youth. It is while he encounters his life’ her love while still conscious, she orders to events with his simple logic and bravery. pour some poison in his cup, and then He is deceived three times by the cheats of transform his unconscious body to the others throughout the story. First, Girgin palace. That same hero who had no fear of deceived him by initiating him into fighting with Human, now was trembling Manijeh which led to his detainment in the with fear in the laps of his daughter. But land of Turan. Second, Manijeh deceived Manijeh tries to sooth him. him by giving him anesthetic and However, if that bravery of Manijeh was capturing him in her palace. Third, Girsuiz but a mere whim, she could forget about disarmed him by flattering. This should be him after imprisonment, but as her noted here that the story begins with bravery comes from her self- cheating, continues with cheating and ends consciousness, when Bijan is captured in with cheating. that well, the initial whim turns into a The initial cheating (that of Girgin), the stable affection and loyalty. It continues till middle one (the cheating of Manijeh and that wealthy princess tries so hard and Gersiuz), which paved the ways for his even begs to find a meager food for Bijan. predicaments and other sad occasions of While she is self-conscious and the story, and the last cheating (that of determined, Manijeh is sacrificing, Rostam) that rescued Bijan and ended the emotional and sensitive. It is why a mere story. nag from the side of Bijan hurts her. Another prominent of Bijan is his obvious Anyhow, what remains at last is the insults to Manijeh and ignoring her many sacredness of a permanent love begun sacrifices to him, which could hurt that with a worldly whim, which at last leads to beloved. a true love, unconditioned loyalty to the partner of her life. Conclusion One may conclude from reading this story Bijan’s characteristics that in the Shahnameh, women like Apart from a brave, lion-hearted man, Manijeh, Shirin, and are among Bijan is introduced as a gallant man in the the pious, kind, and praiseworthy women, Shahnameh. In the love stories of this but in general, women’s stature does not book, Bijan remains the only hero who is equal that of men in this book, and are driven by women than love or frequently reproached by other men, like lovesickness. When Kai-khosrau took the that scene where Manijeh was reproached throne and offered a prize to a volunteer by Afrasyab, and Bijan expressed his who could get the captured Spnoy, the doubts in her. It might be concluded that daughter of Afrasyab, the only one who women are underestimated in the realm of raised his hand was Bijan. He is the only epics, and not only the Iranians, but also hero of the book who copulates with a the Turanians and Romans were unhappy woman before passing the religious with their girls. tenants. From the earlier days of entering 139 | Page

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In the Shahnameh, then, women are it. But compared with the design of Khosru depicted at the service of their whim that and Shirin, the story of Bijan and Manijeh often prefer worldly pleasures over their has got a more consistent design thanks to name and honor. They are said to be the cause and effect and reasonable cheater and capricious. However, this arguments that support the deeds and outlook is neither that of the epic nor that events of the story. of Ferdowsi, rather it was the dominant perspective of that period. The image References Ferdowsi illustrates of his wife in the Javad Nemati, A. (1993). Oriented introduction of this story indicates of the emblems and symbols in the story Bijan high stature of women in his view, as he and Manijeh, Tehran, cultural universe, describes her as kind, the kind idol, kind 105p. beloved, the sun-faced moon, and etc. and all these show that this poet consider Sarami, G. (1989). Flower color ranges beauty and kindness as the main treasure from the thorn, Tehran, Scientific and of women. To him, the desired woman is a Cultural Publications. mix of beauty and kindness. It is the beautiful appearance and innate kindness Safa, Z. (2006). The history of Iran, Tehran, of a woman that causes a man to fall in Ferdousi Publications. love with her. Fotohi, S. (1997). Family Tour in Another conclusion one might draw from Shahnameh, M.Sc .thesis guidance, Islamic the design of this story is that due to the Azad University, Zanjan branch. fact that Bijan and Manijeh is an epic-lyric story, unlike other lyric stories like Khosru Ferdowsi, A. (1995). Shahnameh, Tehran, and Shirin, its design is at the service of Nshrdad Publishing. connecting it to the narration of epic which is the ultimate aim of Ferdowsi. Thus, the Gharib, M. (1997). Bijan and Manijeh story main characters of Khosru and Shirin are from the Shahnameh of Ferdowsi, Tehran, based on these two, and their words and Humanities Press. deeds comprise the whole story. But in Mahbob, M.J. (1999). Congratulations Bijan and Manijeh, the love between these Ferdowsi, second edition, Tehran, Pearl two happens to be an introduction to Publishing. reviving the wars between Iran and Turan, than celebrating and love-making. So, the Minoei, M. (2006). Ferdowsi's poem, first love conversations accompanied by demur published in Tehran, Moein publications. and demand, which is the most important image of such love conversations, is so negligible in this story that one can ignore How to cite this article: Susan Fotoohi, A Study of the Story of Bijan and Manijeh in Ferdowsi’s Shahnameh (The Epic of Kings). International Journal of Advanced Studies in Humanities and Social Science, 2013, 2(2), 132-140. http://www.ijashssjournal.com/article_83459.html

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