Ferdowsi's Shahnameh

Ferdowsi's Shahnameh: An Attempt to Save Aryan Tradition through Diminishing the Concept of Filicide [PP: 27-38] Esmaeil Zohdi Department of English Literature, Faculty of Humanities, Vali-e-Asr University, Rafsanjan, Kerman, Iran Sohila Faghfori Department of English Literature, Faculty of Humanities, Vali-e-Asr University, Rafsanjan, Kerman, Iran Corresponding Author: Mohammad Hussein Oroskhan Department of English Literature, Faculty of Humanities, Vali-e-Asr University, Rafsanjan, Kerman, Iran ABSTRACT Ferdowsi's Shahnameh is filled with different numbers of filicides. Mostly in each of them, the older side is privileged over the younger one. Accordingly, the aim of this paper is to investigate the notion of conflict between these two sides specifically in the tragedy of Rostam and Esfandiar with respect to its reason. As it is evident, Ferdowsi devoted a great deal of effort to revive the Aryan tradition ruined by Arab invasion through writing Shahnameh. Therefore, in most of the old/new conflicts, he favored the older side so as to restore the glory of the past traditions. Moreover, Ferdowsi has tried to show the unjustifiable stand of new side against the reasonable stand of the older side. Indeed Ferdowsi's willingness toward filicides in Shahnameh is actually showing his willingness toward the older tradition of Iran which has been destroyed by Arab invasion.

Keywords: Filicide, Zoroastrianism, Mithraism, Arab invasion, father-son conflict ARTICLE The paper received on: 12/05/2015 , Reviewed on: 30/06/2015, Accepted after revisions on: 09/08/2015 INFO Suggested Citation: Zohdi, E., Faghfori, S. & Oroskhan, M. H. (2015). Ferdowsi's Shahnameh: An Attempt to Save Aryan Tradition through Diminishing the Concept of Filicide. International Journal of English Language & Translation Studies. 3(3), 27-38. Retrieved from http://www.eltsjournal.org

International Journal of English Language & Translation Studies ISSN:2308-5460 Volume: 03 Issue: 03 July-September, 2015

1. Introduction a Semitic religion and laws, a lot of its credit Ferdowsi (935–1020) is deemed to be one should be offered to the patriotic and poetic of the greatest Persian poets to have ever genius of Ferdowsi. lived. His persistent endeavor and personal Shahname is comprised of three sections sacrifices to save the identity, language and based on the stories that are narrated. Its first history of his motherland brought him a section, from Keyumars to Fereydun, lifetime of hardship, but earned him great narrates the story of mankind as a whole fame and honor for one of the greatest poetic coping with forces of nature and is called the masterpieces of all time- Shahnameh. Beside mythical section. The second part, from its utmost literary importance, Shahnameh is Manuchehr to Bahman, narrates the stories of written in almost pure Persian. This factor of legendary kings and warriors and how they Shahnameh has been pivotal for reviving the established the Iranian world and it is called Persian language which has been subsequent the heroic section and the last part narrates to the influence of Arabic language. the history of Iran during the reign of In fact Ferdowsi grew up in a culture Sassanid dynasty and is called the historical which was controlled by the Arabs for three section. hundred years because the Arab conquest of Among these sections, the heroic section is Persia in seventh century ended the great considered to be the most important one. civilization of the Aryans. Before the Because two-thirds of the Shahnameh is invasion of Iran by Arabs, Iran was known to devoted to this part and also it comprises the be a land of great civilization in which majority of scholar's researches on magnificent kings and emperors developed Shahnameh. This period extends from the and built Persian civilization. Kings like time of Manuchehr until the conquest of Jamshid, Darius and Anushervan, the Just, all Alexander the Great. The distinguished of them are always praised in the history and feature of this section is the prominent role civilization of Iran as architects of the Persian played by the Sistānī heroes who appear as civilization. These kings are mostly the backbone of the Persian Empire. considered to be the repository of wisdom Garshāsp is briefly mentioned with his son and divinity. However, Arab invasion ruined Narimān. Then the story of Narimān's son, this great civilization and established Islamic Sām, is told. Sām is the leading knight of laws as the accepted criteria for the nation. Manuchehr while controlling Sistān in his Precisely, at this juncture, Ferdowsi own right. Afterwards, Zāl comes as his undertook his venture to avoid extinguishing successor and his son, Rostam, becomes the all the good memories of Aryan tradition. leading hero of Shahnemeh. Therefore, Shahnameh is a marvelous By focusing on this part, one can see a work of assertion of the cultural identity, conflict between the older and younger language, values and the compendious heroes. The conflict has shown its face in history of a nation at a time when it was different contexts; and the story is received suffering from a tumultuous period of by different reactions. From time to time transition, transformation and the consequent novelty and youth are attributed to freshness confusion of the aggressive march of alien and vigor. However, in Shahnameh, influences. If today Iranian people can be generally being of novelty and young age is honored to have preserved its ancient culture, expressed to be unworthy and when a conflict values and identity despite adapting itself to occurs, the younger side is usually the one to

Cite this article as: Zohdi, E., Faghfori, S. & Oroskhan, M. H. (2015). Ferdowsi's Shahnameh: An Attempt to Save Aryan Tradition through Diminishing the Concept of Filicide. International Journal of English Language & Translation Studies. 3(3), 27-38. Retrieved from http://www.eltsjournal.org Page | 28

Ferdowsi's Shahnameh: An Attempt to Save Aryan Tradition … Zohdi, E., Faghfori, S. & Oroskhan, M. H be condemned. Mostly the outcome of these form. In this respect, an epic poem can aptly conflicts is the act of filicide. define heroism and simultaneously the One of these well-known conflicts is generosity of the ethnics and religion. This portrayed in "The Battle of Rostam and feature is available in all major poems of the Esfandiar". This tragic conflict is a unique world. Therefore, when one reads example of twofold filicide action in Shahnameh, he or she realizes the Iranian Shahname. By the word filicide, a broader moral, religious, intellectual, and cultural sense than committing the murder by one's aspects. And most importantly the different own hand is also meant in this paper. The religious views are discussed thoroughly in duality mentioned is due to the fact that a Shahnameh. king knowing through a prophecy that his son Although it is never expressed utterly in would be killed in the campaign, sends him Shahnameh, probably due to kings' to do the impossible, namely, to capture puritanical attitudes that would not accept Rostam, the mightiest hero of all the times; their national heroes as heathen; Iranian and Rostam who is called "World Hero" and kings and heroes in Shahnameh prior to considered the foster father of all the warriors Zoroaster were followers of Mithraism, "a and kings of Iran kills Esfandiar (Iran's crown basic element of which is sun worshiping" prince and its new patron warrior, who (Encyclopedia Britanica, 1995, 198). therefore should be protected by him as a Though, it is believed that Rostam has son). Therefore the younger side is destroyed converted to Zoroastrianism; through by the older side. symbols and rituals he possessed and Generally speaking, Shahnameh is filled observed; it is clear that he is still actually a with such examples of filicides. This paper Mithraism. Evidence for this is seen tries to justify why filicide, in its most throughout Shahnameh in various parts. A symbolic social meaning, is accepted and certain feature of Mithraist observed in even supported in Shahnameh. Accordingly, Shahnameh is heroes' and kings' exaltation it is asserted that Ferdowsi aimed at reviving and worship of sun prior to the coming of the Aryan tradition therefore he had to Zoroaster. They worship, ask for strength and attribute all that is pure and flawless to the old benevolence from sun and moreover they days, and older generation so as to save the pray to, and take oaths to sun, and address it older side. Thus, one can see an unreasonable as God (Ferdowsi, 2003, 263). In the battle of number of filicides in Shahnameh and it is Rostam and Esfandiar, Rostam swears to sun mostly well-justified. Indeed Ferdowsi's and seeks help from sun (ibid, 2003, p.1021). willingness toward filicides in Shahnameh is Another proof of Mithraism is that different actually showing his willingness toward the kings and heroes, including Rostam, had older tradition of Iran which has been maces whose heads were shaped like a cow's destroyed by Arab invasion. head (Ferdowsi, 2003, 43); and "cows were 2. Shahnameh: An Attempt to Save Aryan considered sacred animals and sources of Tradition power and creation in Mithraism" (Shamisa, Persian literature is the most persistent 1990, 31-32). Fereydun, another great literature in showing issues such as ethics, warrior of Shahnameh, is highly believed to religion and philosophy in literature. be a Mithraist because when Fereydun Considering the variety of literary forms, the ascended the throne and took Zahak down; he epic kind is the most suitable one for the ordered to make maces shaped as cows' head inclusion of the characteristics of educational (Ferdowsi, 2003, 37). In addition, Rostam's International Journal of English Language & Translation Studies ISSN:2308-5460 Volume: 03 Issue: 03 July-September, 2015 Page | 29

International Journal of English Language & Translation Studies ISSN:2308-5460 Volume: 03 Issue: 03 July-September, 2015 mace is referred to as the cow-headed mace sources, did not want to put blame on in various parts of Shahname including in Rostam, the national hero, by declaring him Rostam and Esfandiar combat. "Different as the killer of an Iranian religious saint, and accounts of the symbolic meaning of cows or reduced the story to a father-son conflict. bulls in Mithraism have been clearly given in This is one of the reasons that in Shahname, Shahname" (Cumont, 2001, 37-38). in parts of his conversations with Esfandiar, Additionally, the sanctity of tamarisk tree Rostam swears on "Avesta" and "Zand", two whose branch is used by Rostam as the Zoroastrian religious texts, along with the decisive weapon to kill the invulnerable sun. Probably, Ferdowsi's referring to Avesta Esfandiar is a reference to an ancient religion illustrates the point that Rostam is not that is believed to be Mithraism by some holding a belligerent attitude toward scholars. For instance Shamisa argues that Esfandiar's religion because in Avesta's view "tamarisk is a tree native to Sistan (also called “peace is beside pure nature and commands Zabulistan or Sarzamin-e Nimrooz which for peace and health and being away from means "the land of sun") and has preserved revenge and war” (Irani, 1955, p.33). its sanctity to the locals from the ancient days However, his seeking resource in Simorgh of Mithraism to this date (1990, p.35). and the tamarisk tree that are both connected During the reign of Goshtasb, to Mithraism and his cow-headed-mace Zoroastrianism is chosen as the new state (gorze-e gav-sar) show that he belongs to the religion and is spread in the world through old faith practiced by Iranian kings and military campaigns of Esfandiar who is also heroes. a religious hero praised in Shahnameh by the Additionally, Esfandiar still recognizes prophet and the king as the defender of the him as an old man of old faith; in two other faith as well as in the Zoroastrian religious instances he also refers to Rostam as "a man texts written in pre-Islamic Sassanid era of bad-faith and someone who is connected which exalt him as a saint and expander of the to sorcery" (Ferdowsi, 2003, p.1023) but as a true religion (Bahar, 2000, p.263). matter of fact Esfandiar is relating to In this respect, the battle of Rostam and naturistic features of Mithraism. In addition, Esfandiar is not a mere fight over a throne. Rostam tries to relate Esfandiar's injustice to According to Shamisa, his new religion by means of calling him a The battle is not merely about a young proselyte. When Rostam advises the prince to glorious hero against a much older and a more think sensibly behind his venerating words, renowned one or an old king (Goshtasb) he has an undoubted sarcastic tone in calling sending his son to capture World Hero Esfandiar a new convert, a new glory seeker (Rostam) with the purpose of indirectly killing and a good young man (ibid, p. 1002). his son who is claiming his right to kingship, Rostam describes Esfandiar as a person whereas it is about how the previously widely accepted religion of Mithraism through its trying to build his glory on the basis of a new symbols and heroes defeats the newly religion not on his good actions and deeds for emerged religion of Zoroastrianism (1990, his country. p.18). Finally, because of Rostam's victory, The conflict between Rostam and Sistan remains under the control of his family Esfandiar on its religious level could be who has their roots in ancient religion. But noticed through how they address each other. not long after, during the reign of Bahman It seems that Ferdowsi, or more probably his son of Esfandiar and after Rostam's death, Cite this article as: Zohdi, E., Faghfori, S. & Oroskhan, M. H. (2015). Ferdowsi's Shahnameh: An Attempt to Save Aryan Tradition through Diminishing the Concept of Filicide. International Journal of English Language & Translation Studies. 3(3), 27-38. Retrieved from http://www.eltsjournal.org Page | 30

Ferdowsi's Shahnameh: An Attempt to Save Aryan Tradition … Zohdi, E., Faghfori, S. & Oroskhan, M. H

Zoroastrianism destroy Sistan and slaughter a tragedy of the literal act of filicide and also Rostam's family. Hence, "Zoroastrianism is could be read as a game of fate if we will to established in that era too" (ibid, p. 1057). deny the son-slaying nature of the incident; Here too, Ferdowsi shows that how the this reading however cannot be applied to the followers of the new religion are faithless, former in which the nature of the conflicts is since Bahman was raised by Rostam and his undeniable. In Rostam and Esfandiar, the family as Esfandiar wished on the moment of conflict of interest occurs in several contexts his death (ibid, p. 1034). In general, Rostam all having the element of the newness versus is glorified; because he knew that killing the oldness in common. This element shows its young prince will lead to his own bad omen. face in the battle of the previously accepted This glorification is to be understood through religion defending itself against the the whole portrayal of Rostam and how expansion of the newly emerged Bahman avenges his father by a violent Zoroastrianism, in other words, the ancient massacre despite the fact that his father royal house of Sam defending its right to have declares Rostam not guilty on his own a role in ascension of kings to the throne deathbed. against the newly established house of Moreover, beside the religious aspect of Lohrasb. Accordingly, the element reaches this battle, the story of Rostam and Esfandiar its peak in a father killing a son; the single could be interpreted as a battle between the combat of Rostam and Esfandiar, and old and the young/new. This is mirrored in Goshtasb (Esfandiar's father) elaborately Ferdowsi's constant repetition of the terms planning Esfandiar's death. young and new on various occasions in the Rostam, who has always played and piece and could be observed on different always is to play the role of a father and levels; a new religion versus an older one, a patron to the throne of Iran and young heroes new ethics versus and older one, a new order worthy of majestic feats, kills Esfandiar, of affairs versus an older one, a new royal Iran's crown prince and a new patron warrior house versus an older one, and father versus of Iran claiming to be the new World Hero. son. Also Goshtasb knows that his son is sure to This characteristic of Rostam and be killed in Zabulistan by Rostam through Esfandiar has been noted by many scholars. divine revelation (Ferdowsi, 2003, 981), but Eslami Nodooshan mentions that "the matter he sends him to fight with Rostam. The most of oldness and newness is a key factor of the prominent hero of Shahnameh is Rostam who conflict between Rostam and Esfandir" is known to "be a staunch defender of good (1971, p.105-107). Shamisa has also noted against evil and he attempts to keep his kings that "beyond the mere conflict of a father and on the straight and narrow"(Farhat-Holzman, a son, this is a story about how the old 110). But why he kills Esfandiar whom religion fights the expansion of a new Rostam believes to be a true hero. The most religion" (1990, p. 15). Moreover, Mirshakak justifiable reason is that Rostam honors Iran sees "Iranian literature as filicide in nature in above anybody else and is ready to do contrast to the Western patricidal nature of anything for its sake. Amin Banani, one of the literary works" (1991, p. 6). most honored scholars of Ferdowsi, says of However, it is necessary to draw a line it: "while there are heroes of the classical type between the two uttermost instances of in this work, the real, ongoing hero is Iran filicide in Shahname, Rostam and Esfandiar itself" (Banani, 109). Iran is the reason that and Rostam and Sohrab. The latter is merely International Journal of English Language & Translation Studies ISSN:2308-5460 Volume: 03 Issue: 03 July-September, 2015 Page | 31

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Rostam is ready to sacrifice everything even his father's and grandfather's reigns and an honorable hero like Esfandiar. manners, sometimes to the point of Rostam is the head of a royal family with denouncing customs of ancient days. Rostam a thousand-year-old history. "His ancestors in response denounces Lohrasb and were descendent of old kings who were Goshtasb's achievements and commands chosen to be warlords of Iran and local kings theirs as not worthy of challenging a hero of Sistan" (ibid, p.91). High kingship of Iran such as him. This conflict reaches its climax was offered to them during the reign of in the scene where Rostam and Esfandiar Nozar, but his grandfather Sam refused to reprobate one another's ancestors (Ferdowsi, take it because in his opinion Nozar was 2003, p. 1003, 1008). In addition, because of deviating from the right path. However, they Esfandiar's death, the new house is eventually traditionally have a major role in the forced to abandon its claims against the older ascension of kings to the throne of Iran. house. They even would not dare to seek Whenever there was an argument in the royal revenge or ransom and treat the killers of family about the true heir of the throne, they their son with respect. Hence the conflict is to were the ones to settle the dispute. In this be read as a struggle between the two houses regard, Rostam is known as the "bestower of among other struggles. One house, Rostam's crown" since Iranian royal family owed their family, is esteemed with a rich history and kingship to him. For instance, he rescues Kay tradition and however, the other one, Kavus twice when he had put himself in fatal Esfandiar's family, has just sprouted up and perilous situation. He also helps Kay Kavus is claiming to have a new religion to present twice in ascending the throne and in avenging to the world. his father's death. As it is discussed above, Rostam is not so On the other hand, Esfandiar's grandfather much up and against the new religion. As one Lohrasb was appointed king as a result of can infer from different incidents, Rostam lacking a close kin to Kay Khosrow, despite even respects the new religion and its the unknown line of heritage and Zal's emissary, Esfandiar. Nonetheless, Rostam objection. His house descends from a lost deplores Esfandiar's action to spread the new branch of Kayanian dynasty and from the day religion by force and stands against him. they ascend the throne, they start to change Rostam fights against Esfandiar not for the the ways of dealing with affairs. From the sake of himself but for the sake of saving his beginning of this new house's establishment, own country from the incompetent decisions. neither Rostam, nor his father Zal approved Rostam does what is right to be done and of their kingship; therefore, they never pay becomes "Persian exemplar of that rare homage to the new kings and ridicule them creature, a disinterested hero who does his because of not having the old roots and this duty for its own sake" (Farhat-Holzman, fact has been mentioned by Esfandiar and 110). Goshtasb as a source of Goshtasb's anger The basic element of the whole skirmish with Rostam. Esfandiar comes from a royal occurs when Goshtasb has demanded his son, family with only two-generation history who Esfandiar, to put Rostam in chain and bring it seek to establish their newly achieved to the court. Rostam tells Esfandiar he can kingship. command whatever he wishes but putting This effort is mirrored in the scenes during him in chains. Esfandiar says he wills nothing which Esfandiar wants to honor and glorify but to do so. Goshtasb has ordered so; hence,

Ferdowsi's Shahnameh: An Attempt to Save Aryan Tradition … Zohdi, E., Faghfori, S. & Oroskhan, M. H

Esfandiar declares that this is his one and These are the very principles that contradict only mission. In his view, king's command is the newness of Esfandiar's world" (p. 105, to be carried out even if it is unjust. In 1977). addition, he argues that nobody should feel 2.1 Judgment of Father-Son Killing in uneasy for being in chains by king's order. On Shahname the contrary, Rostam thinks that if a king Comparing patricides' and filicides' orders to do something unfair and inhumane, destiny and other character's reaction to their he has lost his right for kingship. Esfandiar's kin-slaying in Classical European literature, view is approved by Zoroastrian ethics which one could say that both deeds are determined rules to be obeying the king at any price and without any prior bias. Exoneration and in any situation; otherwise one who disobeys criminalization is done in respect to the act is doomed to hell. Esfandiar becomes angry itself and not to some sanctity one side with his brother Pashton when he advises possesses while the other one lacks. However Esfandiar to forget chaining Rostam. His in Shahnameh the two are judged in anger is based on the Zoroastrian proposition completely different ways. Patricide is out of that leaving king's order undone is immoral question. Under no circumstances, a patricide and will doom him to hell (Ferdowsi, 2003, is tolerated or even exists; only one instance 1014). of such incident exists. And even in that Rostam tries to persuade Esfandiar to example, the event is presented as something forget chains. He offers Esfandiar to have his nearly impossible; in this case Ferdowsi treasures, army or anything he wants; he even comments on Zahak killing of his father by tells Esfandiar he will ride with him to the declaring that "Even the worst of offspring king's court and show his respect for king and will not be brave enough to shed his father's ask for forgiveness. In addition, he claims blood" (Ferdowsi, 2003, 23). Even when the that he has done nothing wrong and is not fair father is deemed guilty, the poet says his and justified to be bound. He tells Esfandiar punishment is better to be left to be done by that the king is wronging him and his will fate rather than by revenge. Kay Kavus and should not come true. Esfandiar on the other Goshtasb's lives after their sons to death are hand believes that even though Rostam is among such examples. innocent he should be put in chains because "Rejection of father's equals rejection of the king has ordered so. He in turn tries to oneself and a blasphemy to the creator. Even persuade Rostam to accept the chains and if a father banishes religion … one cannot promises to defend him once they are in evade paying ones dues to the father. These king's court (Ferdowsi, 2003, 998). principles are beyond ethics and As Rostam understands the world, the unquestionable (Mirshakak, 1991, p. 113)." only thing worth defending is his great Here the general Iranian idea of a solution for country; if he is put in chains, nothing is left the arisen conflict between father and son is of it. He sees Goshtasb and Esfandiar as expressed. Mirshakak also argues that "many people who try to maintain a new order in the Iranians tend to reduce the harsh filicidal world and disapproves of their new ethics of nature of conflicts in Rostam and Esfandiar obeying the king under any circumstances. to a fight for gaining power or to fate's game" Eslami Nodooshan has the same comment on (ibid, pp. 95-96). In another comment, on this issue that "It seems that in Rostam's view Siavsh's and Esfandiar's approved right to those manners that have been experienced expel their fathers by force he argues that and honored in the past should be preserved. "Although both fathers (Kay Kavus and International Journal of English Language & Translation Studies ISSN:2308-5460 Volume: 03 Issue: 03 July-September, 2015 Page | 33

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Goshtab) are guilty and deserve expelling; pressure until he seeks refuge in Iran's according to the religion of worshipers of the archenemy, Afrasiab, who later kills him lord (ancient Iranians) one who is innocent (ibid pp. 289-334), should remain innocent to the very end. He Of all instances of filicide in Shahnameh, cannot commit a bigger sin by getting the only two are condemned, Kay Kavus's unjust sinful one (his father) out of the way." (ibid, behavior towards Siavash which led to his p. 113) or that "Gaining power isn't worthy death and Goshtab's stratagem to avoid for a son to have his father's blood on his releasing his hold of the crown. The rest are hands"(ibid, p. 113). justified as mere games of the fate, the son In Shahname, there is only one instance of unwittingly putting himself in a dire patricide, Zahak murders his father Mardas situation, or even a righteous deed of the (Ferdowsi, 2003, 22-23). Zahak is the king father. who ruled Iran for the one day short of one Goshatab and Kay Kavus are ungrateful of thousand years (symbolic impermanence of their son's great achievements and assistance tyranny) and is portrayed as an example of all to the crown. They are also guilty for that is wicked, evil and satanic (ibid, pp. 27- breaking their promises. Other than this, 45). His downfall into tyranny and bringing Goshtab deceitfully and knowingly sends his hell on earth begins when he commits innocent son to be killed. And Kay Kavus patricide. Mirshkak argues that "(In favors his treacherous and faithful wife Shahnameh) Patricide is unforgivable by any Sudabeh over his son and puts him under means and the sole father murderer is pressure as far as he is led to take refuge in Zahak"(1991, p. 95). the land of enemy in which he is finally To the contrary, different examples of killed. filicides are presented in some episodes of They are both sinful in causing their sons' Shahnameh such as Feruydun killing Salm death. However, they do not face the and Tur as a punishment of their unjustly retribution of what they have done in this killing of their brother, Iraj. When Feruydun world. When Esfandiar's sister/wife is angry apportion his territory equally among his with her father, Goshtab, and is blaming him, sons, Salm and Tur become motived by greed her other brother Pashotan takes her out and and decide to kill Iraj to divide his portion tells her not to talk hard on their father between them. Therefore, as a punishment, because losing a great son as Esfandiar is Feruydun raises Manucher, Iraj's son, to enough pain for him. Kay Kavus too does not avenge his son's death by killing Salm and face much repercussion; as a punishment for Tur. In another case, Sam abandons his infant her unfaithfulness and truthfulness that led to son, Zal, who is featured by bad omen in the Siavash's death Sudabeh is killed by Rostam; desert as a father punishment of his wicked and losing his wife is all Kay Kavus has to son or as his right to make a decision about endure. Although the two kings are guilty, his child's life. And Rostam killing Sohrab is they are left to be punished in the other world. shown as a sad tragedy of heroes in the hands In the battleship of Rostam and Esfandiar, of fate; and Rostam is declared not guilty, Rostam's slight fear of Sohrab leads him to even though after Rostam kills Sohrab his stratagem against Sohrab which is against Ferdowsi says that "a tender heart is filled the ideal of his own warrior function. with rage at him" (2003, p. 367). Moreover, However Eslami Nodooshan has tried to Kay Kavus puts his son Siavash under justify Rostam's trick by proposing the idea

Ferdowsi's Shahnameh: An Attempt to Save Aryan Tradition … Zohdi, E., Faghfori, S. & Oroskhan, M. H that he is a human being and is not immune The first point is his (Rostam's) promise to from the defaults of humanity: yield, when on the edge of being overcome he Rostam is but a human being similar to other promises Esfandiar to surrender the other day people, with the same flesh, blood and nerves; in order to get himself out of his hands; and of affected by self-preservation; simply put, he is course he doesn't mean to do it. … The first a person seeking recourse as the rest of reminds us of his deceiving of Sohrab, when mortals do; and Rostam's grandeur lies in the he was on the ground and Sohrab was about to very fact that though bound to earthly flaws; take his life. (Dastan-E Dastanha: Rostam Va he is unique (Nodooshan, p.114). Esfandiar (Story of Stories: Rostam and By reading Nodooshan's Story of Stories: Esfandiar) 113) Rostam and Esfandiar which is one of the Yet as mentioned earlier, Rostam is seen free most authorized Iranian analysts of from guilt; and his beguilements are seen as Shahnameh, one can see how Rostam's action innocent human faults. Mirshakak also states of deceiving warriors younger than him when that "Rostam is not to be blamed for killing he is on the verge of his demise, provides Sohrab; he is exonerated by all means"(1991, Rostam an opportunity to seek his way out of p. 95). Sirus Shamisa tries to depict the his death by killing them the next day. One situation as a mere tragedy which is the can see without any doubt how Iranian consequent result of serious deeds not the mythology closes an eye when it comes to an failing of a person: old hero mischievously leading younger Tragedy is the illustration of important and heroes (even his own son) to failure and serious deeds that are generally disadvantageous to the protagonist, i.e. the death. In Shahnameh, the brutality of filicide main core of a serious story which leads to a is trivialized, by means of placing the blame tragedy at the end. This tragedy is usually the on fate, the deceased son, the son being death of the hero in the story. This death is not guilty, or even a specific type of right is given accidental, but a logical and direct result of the to the father for deciding his offspring's events throughout the story (Shamisa, 1367: destiny. 93). Rostam is portrayed in different pieces of It is true that Rostam won the battle by Shahnameh as the defender of the glorious subterfuge but one point should be heritage of the past either moral or material. remembered that Rostam never started the He guides and advises kings and other fight. He has always been urged to fight for heroes. Therefore, it is no surprise that he is the sake of the country. And if he has used the one killing the two young thriving Iranian any trick during his battle, it was aimed at heroes, one being his metaphorical son, the saving the country not personal glory. The other his biological son. It was explained here true hero of Shahnameh is Iran which is how this deed overlaps other facets of old portrayed in Rostam. He makes every versus new in the battle of Rostam and endeavor to defend Aryan heritage and Esfandiar; and in Rostam and Sohrab he tradition. Even though, some conservative denies his heart's signals for Sohrab being views do not support this view. As an related to him and he only accepts Sohrab as example, Shahnameh was harshly his son once he has put him on his deathbed condemned by Ayatollah Ruhollah Khomeini (Ferdowsi, 2003, p. 280). after the Islamic Republic of Iran. Because In both cases, Rostam overcomes his rival Ayatollah Ruhollah Khomeini believed that through subterfuge and trickery. His trickery Shahnameh has insulted Islam. Even after the is even admitted by Eslami Nodooshan: Islamic revolution public reading of Shahnameh was banned due to its International Journal of English Language & Translation Studies ISSN:2308-5460 Volume: 03 Issue: 03 July-September, 2015 Page | 35

International Journal of English Language & Translation Studies ISSN:2308-5460 Volume: 03 Issue: 03 July-September, 2015 islamophobic nature. However, Iranian The battle of Rostam and Esfandiar is a patriotic people never forgot Shahnameh and multilayered tragedy from Shahnameh in its true hero, Rostam. which the father-son conflict and filicide are As things went after the death of to be interpreted as having the underlying Ayatollah Ruhollah Khomeini, a more general idea of old-new conflict in them. The moderate view was taken toward Shahnameh discord spoken of is present throughout by Ayatollah Khamenei. Shahnameh was not Shahnameh and could be observed by means condemned by Ayatollah Khamenei. Though of the great number of filicide by kings and he neglected the patriotic nature of destinies, and reaches its climax in the battle Shahnameh and Rostam but he relates the of Rostam and Esfandiar. As it is shown, durability of Shahnameh to its Islamic different levels of conflict are presented in features. And in the case of Rostam and Rostam and Esfandiar. In all of these layers Esfandiar, he praises Esfandiar and considers of conflicts, the outcome is the victory of the him as a deeply religious person and the true older/father side. The ancient religion doesn't hero of Shahnameh. Moreover he compares give way to its vigorous opponent; the ages- Esfandiar with Basiji guys (those trying to old ethics gains popularity among Iranian enforce the execution of Islamic law on public because of being presented as the one people) when he says: "I once said that supporting freedom while the new one Esfandiar is like our Basiji guys, because in mostly aimed at subduing people to kings. the context of Shahnameh he is a brave Basiji The threat to the throne was overcome and person in search of the religion"(Public the new royal line did not get the approval of Conference, January 27, 2003). Iran's arch-defender and his house. Ayatollah Khamenei has never mentioned Moreover, Esfandiar, Goshtab's son and son Rostam in his lectures let alone praising him. figure to Rostam, was killed. Yet, it is known to everyone that Rostam is All the levels of adversary between the true hero of Shahnameh. He was prepared oldness and the old to youngness and the to risk everything to achieve the safety of his young are judged in favor of the former. It country. Even he disregarded Sohrab's was shown that Ferdowsi and his ancient pleading because he had been so much sources for gathering Persian myths (and focused on the victory of the battle and how through the long lasting popularity of this will save the country from its enemy. Ferdowsi's Shahnameh even to the date, the Surly, Rostam is the all-time hero of Iranian culture) privileged older ideas, Shahnameh and Iran and he will be praised people, etc. over new/young ones. And the for all the sacrifices he has performed and his reason for not condemning filicide in name will last forever. Moreover, Ferdowsi Shahnameh is that the action itself is favoring was never against Islamic thought, he writes the older side over the younger side. It is a reverently of the Prophet Muhammad and his punishment for the younger generation who son-in-law, Imam Ali. However, he has disrespected the older generation without any shown an explicit antagonism against the reason. By favoring one side to other Arabs and the culture, if not the religion, they Ferdowsi is teaching some lessons to the imposed on Iran and persistently tried to future generations. Moreover, he has written revive the Aryan tradition of Iran lost by the the history of a nation vividly out of these Arab invasion. conflicts. 3. Conclusion:

Ferdowsi's Shahnameh: An Attempt to Save Aryan Tradition … Zohdi, E., Faghfori, S. & Oroskhan, M. H

Ferdowsi has created a national icon for Esmaeil Zohdi got his PhD from Calcutta the people to see their rich history and University in 2000. He is a faculty member of tradition with all its advantages and Vali-e-Asr University since 2000. He is an disadvantages. As Zabihollah Safa mentions assistant professor of English Literature majoring in his famous book entitled Epic Narration in in political fiction. Moreover, he has been a member of Psyart Foundation from 2008 until Iran: now. He has translated two books from English Those nations who have lived for long in a to Persian, one related to Psyart Foundation and region and have faced bad or good incidents, one related to writing academic papers. He has achieved victories, or failed wars, will have also published a good number of articles on a stories of their warriors, heroes, and intruders variety of subjects such as poetry, novel and to their territory, which are indeed memories comparative literature. He is presently more serving as a basis for creation of their involved in a number of projects concerning film nationhood. And it’s for this reason that when studies as well as comparative literature. they get together, some stories which Sohila Faghfori got her PhD from Calcutta represent their grandeur and awesome history University, India in 2000. She is a faculty are made, narrated, and developed from one member of Vali-e-Asr University since 2000. She generation to another in so far as a powerful is an assistant professor of English Literature poet with very strong patriotic feelings majoring in social drama. Moreover, she has been composes an unforgettable and immutable a member of Psyart Foundation from 2008 until epic (2008, 5). now. She has translated two books from English In this unforgettable work, Ferdowsi to Persian, one related to Psyart Foundation and presents Rostam as the true hero of one related to writing academic papers. She has Shahnameh over Esfandiar or anybody else also published a good number of articles on a because, beside any kind of religion or other variety of subjects such as poetry, novel and factors favored by the government, he aspires comparative literature. She is presently more to save his country and to secure the freedom involved in a number of projects concerning film which everybody deserves to enjoy. studies as well as comparative literature. Certainly, Iranian patriotic people care about Mohammad Hussein Oroskhan is currently a such a decisive factor in a hero and not how M.A student of English literature in Vali-e-Asr is he successful in imposing the religious University. He got his B.A in English Literature from Yazd University. His main field is film regulations and laws on people. And at last, studies and comparative literature. Until now, he Ferdowsi expresses his animosity toward the has written several articles on these subjects. Arabs through Rostam's sigh over the ruins of References: Iran which will be left after their invasion: Bahar, M. (2010), Pazhuheshi Dar Asatir-E Iran When the pulpit's equal to the throne (a Study of Iran's Mythology). Tehran: Agah, And Abu Bakr's and Omar's names are Print. known Banani, A. (1988) "Ferdowsi and the Art of Our long travails will be as naught, and Tragic Epic," Persian Literature, Columbia all Lectures on Iranian Studies, edited by Ehsan The glory we have known will fade and Yarshater, No. 3, Bibliotheca Persica. fall. Cumont, F. (2001) Les Mysteres De Mithra. The stars are with the Arabs, and you'll Trans. Razi, Hashem. Tehran: Behjat, Print. Encyclopedia Britannica, Inc. (1995), see "Mithraism." The New Encyclopedia Britannica. No crown or throne, no royal Eds. McHenry, Robert, et al. 15th ed: sovereignty. (Ferdowsi, 2003, 67-69) Encyclopedia Britannica, Inc., Vol.8. 32vols. About the Authors: Print. International Journal of English Language & Translation Studies ISSN:2308-5460 Volume: 03 Issue: 03 July-September, 2015 Page | 37

International Journal of English Language & Translation Studies ISSN:2308-5460 Volume: 03 Issue: 03 July-September, 2015

Eslami N. (1997) Dastan-E Dastanha: Rostam Mirshakak, Yusefali. (1990) "Pedarkoshi, Va Esfandiar (Story of Stories: Rostam and Pesarkoshi Va Baradarkoshi Dar Shahnameh Esfandiar). Tehran: Toos, Print. (Patricide, Filicide, and Fratricide in Eslami N. (1971) Zendegi Va Marg-E Shahnameh)."Soore: 6-10. Print. Pahlevanan Dar Shahnameh (Life and Death of Razi, H. (1992) Mithraism: Cult, Myth, Warriors in Shahnameh). Tehran: Toos, Print. Cosmology and Cosmology. Tehran: Behjat,. Farhat-Holzman, L. (2001) "The Shahnameh of Print. Ferdowsi: An Icon to National Identity", Roemer, H. (1993) "The Safavid Period." The Comparative Civilizations Review, 44. 104-114. Cambridge History of Iran. Eds. Jackson, Peter Ferdowsi, A. (2003) "Shahnameh." Moscow ed. and Laurence Lockhart. Vol.6-The Timurid and Tehran: Hermes Publishers, 1010. Print. Safavid Periods. Northamptonshire: Cambridge Irani, D. (1995), ethics in ancient Iran, 3th University Press, 189-350. Print. edition, Mumbai, Zoroastrian Association of Safā, Dh. (1369 H. S./1990), Hamāse sarāyī dar Iran. Irān, Tehran. Khamenei, A. (2003). Believe in God or Believe Shamisa, S. (1990) "Tarh-E Asli-E Rostam Va in West? Retrieved from http://rebellion-to- Esfandiar (the Main Pattern of Rostam and god.mihanblog.com/extrapage/rahbari2. Esfandiar)." Dar Piramoon-E Rostam Va Mirshakak, Y. (1991) Dar Saye-Ye Simorgh Esfandiar (on Rostam and Esfandiar). Tehran: (Under Simorgh's Shade). Tehran: Barg,.Print. Tehran University Jahad Daneshaghi Publications, 15-46. Print.