- Count View : 204
- آدرس کوتاه شده مقاله: https://bahareadab.com/article_id/1554
- کد doi مقاله: Doi: 10.22034/bahareadab.2023 .16 .7063
Journal of the stylistic of Persian poem and prose
volume Number 16،
number In Volume 9،
،
issue Number 91
Department of Persian Language and Literature, Faculty of Literature and Humanities, Salman Farsi University of Kazerun, Kazerun, Iran.
Fahimeh Fathi Kohanjani , Mehdi Rezaei (Author in Charge)
Abstract
BACKGROUND AND OBJECTIVES: According to the most ancient ideas and beliefs, each of the manifestations of nature has become a god. Wind, as one of the important elements of existence, has occupied a relatively large part of ancient Iranian beliefs and myths, and these beliefs have been reflected in our culture and literature. According to Taylor"s school of animism and its connection with myth, animism and mute human being seen in the literary realm can be interpreted in the ancient intellectual-philosophical framework and is not a poetic idea created by the poet"s mind. Also, according to Max Müller"s comparative school, the first religious concepts originated from personalizing natural phenomena. The purpose of this research is to correctly and precisely understand the function of the myth of wind in the depictions of poets of the Khorasani style and to better understand the poetry of these poets.
METHODOLOGY: The present article was done in a descriptive-analytical way using library tools. Considering the wide range of Khorasani style poems, the works of some of the most prominent poets of this style have been examined.
FINDINGS: According to this research, the function of the wind element in mythology and Khorasani style poems is divided into two categories, negative and positive, and all the characteristics can be interpreted and explained based on Taylor"s animistic view and Müller"s comparative school. Among others, we can mention the positive characteristics of "wind being the god of war", "its connection with life and soul", "giving life and creating beauty" as well as "movement and dynamism" of the wind. The negative functions of the myth of the wind include "destruction and destructiveness", "being cold and deadly".
CONCLUSION: What is depicted in Persian poems, especially in Khorasani style poems - which are closer to pre-Islamic Iranian beliefs than other periods of Persian poetry - are rooted in mythological beliefs and thoughts that affect the mind. And the unconscious mind of the poets has played a role, and this issue is completely related to the two points of view, and the more we have moved away from this period, in our opinion, these images have become a literary tradition and traces of the beliefs and functions of the myth. This element has become less prominent in our perception of these poems.
Keyword
myth
, wind
, Khorasani style
, animism
, spirit
- The Holy Quran
- Anvari. (2010). Diwan with an introduction by Saeed Nafisi, edited by Parviz Babaei, Tehran: Negah.
- Ardavirafname. (1992). Translated by Philippe Gineau, translated into Farsi and researched by Jale Amoozgar. French Iranian Studies Association. Tehran: Moein.
- Ardestani, Abdul Rahim. (2012). Primitive and silent religions. Qom: Verse of love.
- Asadi Toosi. (2014). Garshaspname. By the efforts of Mahmoud Omidsalar, Tehran: Sokhan.
- Askari, Leila. (2008). "The Genealogy of the Mythical Name Bad Sam". Iranological research". Farhangistan Letter 3/14, pp. 118-145.
- Avesta. (2005). With translation and report by Jalil Dostkhah, 2 volumes, Tehran: Morvarid.
- Bagheri Hassan Kiadeh, Masoumeh. (2009). "Ekwan the demon and the myth of the wind". Journal of Iranian Studies, (16) 8, pp. 133-140.
- Bahar, Mehrdad. (1387). A research in Iranian mythology. Q7. Tehran: Agah.
- Dadgi, Faranbagh. (2001). Bondaheshn, Translated by Mehrdad Bahar, Tehran: Toos.
- Darmstetter, James. (2003). Vendidad Avesta, Zoroastrian law collection. Translated by Musa Javan, Tehran: World of Books.
- Farrokhi Sistani. (1966). Diwan, by the efforts of Mohammad Debirsiaghi. Tehran: Sepehr.
- Ferdowsi, Abulqasem. (1992). Shahnameh. Edited by Jalal Khaleghi Motlaq, eight volumes, with the cooperation of Mahmoud Omidsalar, Iran Heritage Foundation, Tehran: Dairat Al Maarif Bozor Islamic.
- Fraser, James George. (2019). Golden branch, Translated by Kazem Firouzmand. Tehran: Aghaz.
- Gorgani, Fakhruddin As’ad. (1998). Weiss and Ramin. With an introduction and proofreading by Mohammad Roshan, Tehran: Seda-ye-mo’aser.
- Kazzazi, Mir Jalaluddin. (2013). Dream, epic, myth. Tehran: Markaz.
- Kooshesh, Rahim; Amirreza Kafashi. (2011). "A comparative study of the symbolism of the elements of nature in the Shahnameh". Literature and Language: Mystical and Mythological Literature, No. 24, pp. 156-129.
- Lakzaei, Mehdi. (2007). "Friedrich Max Müller and the Science of Religions". Research Journal of Religions, No. 4, pp. 152-137.
- Mahabharata, III, in, widengren, G. (1968). “Les Religion d, Iran”, paris, payot.
- Manochehri Damghani. (1984). Diwan, with notes and annotations and translations of Ahval by the efforts of Mohammad Debirsiaghi, Tehran: Zavvar.
- Masoud Sa’ad Salman. (1984). Diwan, Edited by Rashid Yasemi, Tehran: Golshaei.
- McCall, Henrietta. (1996). Mesopotamian myths. Translated by Abbas Mokhber. Tehran: Markaz.
- Nasser Khosrow. (2010). Diwan, Introduction by Hassan Taghizadeh, Tehran: Negah.
- Nyberg, Henrik Samuel. (2003). Religions of ancient Iran. Translated by Saifuddin Najmabadi, Kerman: Shahid Bahonar University.
- Onsori Balkhi. (1963). Diwan with notes and notes by Mohammad Debirsiaghi, Tehran: Sana'i Library.
- Page, R. Y. (2008). Scandinavian myths. Translated by Abbas Mokhbar. Tehran: Markaz.
- Pals, Daniel. (2010). Seven theories about religion. Translated by Bakhtiari, Mohammad Aziz. Qom: Imam Khomeini Educational Institute.
- Persian translation of the Torah. (2018). Suspension and correction of Seyyed Abulfazl Saqi. Web site.
- Rahimi, Abbas; Elmi, Qorban; Abulqasem Ismailpour. (2021). "The relationship between religion and myth from Max Müller's point of view". Research Journal of Religions, (29) 15, pp. 108-89.
- Rezaei, Abdulazim. (1989). The history of ten thousand years of Iran. Tehran: Iqbal.
- Rig Veda. (1988). Translated by Seyyed Mohammad Reza Jalali Naeini. Tehran: Noqre.
- Rudaki. (1994). Rudaki's poems. Edited by Ja’far She’ar and Hassan Anvari, Tehran: Elm.
- Stewar, Nadera. (2016). Among the Polynesian natives, a review of the ideas of Edward Burnett Taylor. Tehran: Bal Su.
- Taheri, Mohammad and Hamid Aghajani. (2012). "Explaining the archetype of the hero's journey based on Jung's and Campbell's views in Haft Khwan Rostam". Mystical and Mythological Literature Quarterly, (23) 9, pp. 35-45.
- Vaseq Abbasi, Abdullah; Mohammad Amir Mashhadhi; Ro’ya Rezaei. (2014). "Analysis of the position of the wind myth in the Shahnameh". Poetry Research Magazine (Bostan Adab), (3) 7, pp. 153-170.
- Yashta. (1977). Ibrahim Pordawood's report. By Bahram Farh Vaheshi, Tehran: Tehran University Press.
- Zadsperam. (1990). Selections from Zadsperm, translated by Mohammad Taghi Rashed Mohessel, Tehran: Institute of Cultural Studies and Research.
- Zahir Faryabi, Taher ibn Mohammad. (2001). Diwan, Edited by Amirhossein Yazdgerdi, Tehran: Qatre.
- Zekrgoo, Amir Hossein. (1998). Mysteries of Indian Mythology (Vedic Gods). Tehran: Thought of the day.