The Book of Kings or Shahnama - Research Paper Example

Name) (Instructor) (Institution) (Course code) (Date) Introduction It is also called The Book of Kings or Shahnama. It was written between 977 t0 1010 A.D. by Ferdowsi, Persian poet. It is a long legendary poem comprising of over 50,000 verses (Robinson & Robinson, 2013). This makes it the longest legendary work from a single poet. The poetry work is mythical with some historical events of the Persian Empire from the beginning up to Islamic invasion of the Empire in the 7th Century. It is very important to note that the present day Afghanistan, Iran and the entire region if still subjective to Persian culture. Other territories that is still influence by this culture include Armenia, Dagestan, Georgia and turkey as they presently celebrate this national epic (Robinson & Robinson, 2013) Description This epic literary work describes the historical kings of Iran from the legendary start up to arab invasion in the year 651A.D. This work was completed in the year 1010 A.D Abu’l Firdausi (935-1020). The poem was devoted to the Ghaznavid leader Mahmud of Ghazna who lived between 998 and 1030 A.D for had ascending to power in the present day Afghanistan and eastern Iran towards the 10th century. According to the poet, the ruler is perceived as a long-awaited king who put to the end of hereditary conflict (Strife) and unites the region. The poet therefore saw it best to dedicate this work make merry of Iran’s past glory. Regrettably, the king’s response was not as exciting and princely as expected. Based on various sources, before his death, the sick and poor Abu’l pronounced his dissatisfaction for the less compensation and recognition he got in an unforgiving satire against the Sultan (Prastacos, Wang & Soderquist, 2012) According to piece of literature, Iran unfolds in 50 kingdoms which are segmented into successive reigns. These reigns include Pishdadiyan, the early mythical shahs, who put in place a civilization that tussle the powers of evil the Kayanids. The Kayanids were the main protagonists of the animosity with Turan, the earliest antagonists of the Iran. Another reign includes the Sasanians, the last reign over a united Iran before the invasion of Islam. The last segment of the poem is perceived to be kind of historical in nature. The primitive Islamic historiographer occasional referred to this section. This section is frequently (Robinson & Robinson, 2013) Its importance This piece of work serves a great significance to the Persian culture. First, it serves a literary masterpiece acting as a reference point of ethno-national cultural identity of the present day Afghanistan and Iran (Omidsalar, 2011). Another importance served by this piece of work is its significance to the modern-day believers of Zoroastrianism. This is solely because it traces the historical roots concerning the establishment of the religion to demise of the last Sassanid leader in the region during the Islamic invasion and the culmination of Zoroastrianism authority (Prastacos, Wang & Soderquist, 2012) This poem also brings back pre-Islamic oral tradition, folklore, and traditions. This poem highlights how heroes and kings of the time engaged in wars and battles against external horrific foes and bizarre creatures that jeopardize the survival of both their reigns and lives. Notwithstanding, this piece of literary work give insight on more deep human experiences along with the narration of romantic interludes, moral struggles and the demise of its many heroes (Melville & Van den Berg, 2012) With the interchange of history and lore in the poem, it gives the representation of behaviour and ruler-ship that motivated many generations of leaders and rulers. Apart from being an outstanding piece of literature, the Shahnama is taken to be a perfect example of ‘mirror of princes,’ another well acknowledged genre in the primitive and early contemporary Islamic societies meant for the edification and education of rulers (Melville & Abdullaeva, 2008). Some of the factors that contributed of success of Shahnameh throughout history are its moral examples and teachings shown by virtuous paladins, kings and other rulers (Omidsalar, 2011) All the leaders and rulers of Iran, both foreign and local, since immemorial have endlessly have ordered the production and new copies of this great literature work. They were frequently lavishly exemplified and illuminated. By adopting precious this literary work and integrating its values and ideas, many rulers outside this territory have utilised it as an ideological tool, which made them lay down their appropriate succession in history (Prastacos, Wang & Soderquist, 2012) History Other esteemed manuscripts in this league include the ‘Great Mongol Shahnama’. This piece dates back to 1330 AD and is available among the Metropolitan Museum’s collection. Another century later came the ‘Baysunghur Mirza Shahnama’. Between 1520 and 1520 AD came ‘Tahmasp Shehanama’. All these among other literary piece give the insight of the importance of artistic and cultural of this poem through centuries The poet did not expect the consumers of his work to pass over chronological events indifferently, but urged them to critically examine the rise and the fall of nations and individuals. He urged them to learn from the historical events so as to improve the present and build a better future. He further emphasize his belief as life is transitory whereby everyone is more of a passer-by, urging everyone to be cautious to avoid greed, lying and cruelty and other vices; in its place individuals should strive for truth, order, honour, justice among other virtues (Hillenbrand, 2004) The overall message Ferdowsi passed in the Shasnameh is the account of Sassanid Empire was wholesome and steadfast: it began with Keyumars, who pioneered it and stooped with his 50th descendant and successor Yazdegerd III. The poet therefore did not want this rich history to be lost by the future (Melville & Abdullaeva, 2008) It took the poet thirty three years to conclude this epic piece of literature. It is by this time that eastern Iran had felled under the rule of Turkoman Ghaznavids. Ghazni based their capital in the North-eastern province of Khorasan (Melville & Abdullaeva, 2008) Ferdowsi wrote this in standard Persian when the language was developing from its Pahlavi origin. It is very important to note that Arabic was preferred language of literature. It is for this reason that Ferdowsi is taken as a national Iranian hero because in him that pride in Iranian literature and culture was re-ignited. As a result, Persian language is depicted a language of class, sophistication and beauty. It is therefore justifiable to conclude that the poet revived the Persian language (Grogan, 2014) Historical sources Khvatay-Namak The poet of the Shahnameh appreciate the effort of paladin who researched and compiled information regarding Persian history from the Zoroastrian priests and the mythical cycle the passed this information through the generations by memorizing and passing to the younger generations over years (Grogan, 2014) According to Nezami-ye Aruzi, Ferdowsi biographer, the poet sourced this collection of information Khvatay-Namak, Middle Persian Pahlavi who collected and compiled the history of Persian rulers under the commissioning by Sassanid King Khosrow I (531-579 A.D.). It is said that this work of compilation to have taken on into the ruke of the last Zoroastrian, Sassanid Yazdegerd III. This is when other editions were included thanks to Daneshvar Dihkan with assistance by many learned mobeds Khvatay-namak was composed of information collected from the priests and heroic accounts in the Avesta remembered by the priest in the empire. When the poet talks about paladin who collected the legendary work by the Zoroastrian priests is believed to be Khvatay-namak. Khvatay-namak came into being during the rule of Khosrow I, it is often alleged to have been updated to contain stories of the rulers up the end of Sassanid reign (Firdawsī. & Atkinson, 2012) As of now, there exist no copies of Khvatay-namak. In the introduction of his work, the poet put it clearly that he needed to act fast so as to execute his task of keeping Persian heroes and legends account alive before they could be damaged or destroyed (Melville & Abdullaeva, 2008) Closing It is for this reason that majority of Iranian citizens still considers the Shahnameh as the paramount literary work in the history of humankind. It is sad to note that during his last years; the poor Ferdowsi has to run away from the rage of the reigning tyrant Sultan Mahmound. After Ferdowsi’s death, the chief Sheikh of Tus, Aboul Kasim declared the poet of this great work as an infidel whose main mission was glorification of unbelievers and fire-worshipers refusing to honour and pray over his grave (Firdawsī. & Atkinson, 2012) Conclusion If the Arabs and the religious extremist who led this territory from as early as 650 A.D. had attempted to destroy both the Zoroastrian and Iranian literature, had put in mind that three and half centuries later after their invasion would, Ferdowsi Tusi would rise and make sure that the rich body of literature would re-emerge survive and become legendary (Collins, 2001) References Collins, A. (2001). From the ashes of angels. Rochester, Vt.: Bear & Co. FirdawsiÌ„., & Atkinson, J. (2012). The Shahnameh. [Auckland, N.Z.]: Floating Press. Grogan, J. (2014). The Persian Empire in English Renaissance writing, 1549-1622. [Basingstoke]: Palgrave Macmillan. Hillenbrand, R. (2004). Shahnama. Aldershot, Hants, England: Ashgate. Melville, C., & Abdullaeva, F. (2008). The Persian book of kings. Oxford: Bodleian Libr. Univ. of Oxford. Melville, C., & Van den Berg, G. (2012). Shahnama studies II. Leiden, NL: Brill. Omidsalar, M. (2011). Poetics and politics of Iran's national epic, the Shahnameh. New York: Palgrave Macmillan. Prastacos, G., Wang, F., & Soderquist, K. (2012). Leadership through the Classics. Heidelberg: Springer. Robinson, B., & Robinson, B. (2013). The Persian Book of Kings. Hoboken: Taylor and Francis. Read More