- "Shahname ye Firdousi" Monument to Ferdowsi on the square named after him in Tehran. At the poet's feet are the heroes of Shahnameh, the future hero Zal and the falcon Simurg who nursed him. Shahnameh (Pers. شاهنامه "Book of Kings", "Book of Kings") an outstanding monument of Persian ... ... Wikipedia
Persian. نادر شاه ... Wikipedia
Melik Shah ملكشاه 3rd Sultan of the Seljukid State ... Wikipedia
Miran Shah ... Wikipedia
Name several Persian-speaking feuds. chronicles of the reign of the Mughal padishah Shah Jahan. The most famous and valuable is the pen of Abd al Hamid Lahori (died 1654/55). His work, which presents the official history of Shah Jahan, consists of three ... ...
Abu l Fazl presents "Akbar name" to Akbar "Akbar name" (Persian ... Wikipedia
one . Afshar (22.X.1688 20.VI.1747) Shah of Iran (1736 47), from the Qizilbash tribe Afshar. He began his career as a military leader in Khorasan. In 1726 he entered the military. service to the Safavid Shah Tahmasp II, overthrown by the Afghans. In the same year in ... ... Soviet Historical Encyclopedia
Tongue. The name P. language is understood as a whole group of Persian adverbs, forming one of the branches of the so-called Iranian family of languages. In ancient Persia, there were several adverbs, but we know only two: avestic (otherwise Zend, see) and ... ... encyclopedic Dictionary F. Brockhaus and I.A. Efron
Page design of the book "Shahnameh" ... Wikipedia
Books
- Shah-name, Ferdowsi. This ninth volume concludes the complete edition of the critical text of Shah-name Ferdowsi, an immortal collection of epic traditions of the Iranian peoples. Volume IX includes sections on ...
- Shah-name, Ferdowsi. Shah-name is a huge poetic epic. Over the millennium, the poem was rewritten many times, and medieval scribes, not being particularly scrupulous about copyright issues, ...
- Shah-name. Leili and Majnun. The Knight in the Panther's Skin. Farhad and Shirin, Ferdowsi. Nizami. Sh. Rustaveli. A. Navoi. 1985 edition. The preservation is good. The volume contains poems of the great poets of the Middle Ages: Ferdowsi (X century), Nizami (XII century), S. Rustaveli (XV century), A. Navon (XV century). Volume design and ...
Ferdowsi's poem “Shahnameh” is a heroic epic of the Iranian peoples, a classic work and the national pride of literatures: Persian - modern Iran and Tajik - Soviet Tajikistan, as well as a significant part of Iranian-speaking peoples of modern Afghanistan.
Shahnameh ”translated into many languages \u200b\u200bof the world has become the property of a wide range of readers. In Russia, the poem by Ferdowsi was first introduced to the free interpretation of the episode "Rustem and Zorab" by V. A. Zhukovsky. At the turn of the XIX and XX centuries. there were translations of fragments of "Shahnameh". A significant number of poetic anthologies were published during the Soviet era, in 1934-1936, in connection with the celebration of the millennium from the birthday of Ferdowsi.
World history knows bright periods full of terrible events, which Stefan Zweig figuratively called "the finest hours of mankind." In these epochs, the most advanced representatives of their time, those who are justly called the people's conscience, acutely and strongly experiencing the dramatic situations of their era, create great creations of the human spirit.
Among such works, which reflected in a highly artistic form the spiritual and social upsurge of peoples, are: "Mahabharata" and "Ramayana", "Iliad" and "Odyssey", "Divine Comedy" by Dante and Shakespeare's tragedies. In this row is the "Shah-name" of the brilliant Ferdowsi.
The poet, who took the pseudonym "Ferdowsi", which means "heavenly", lived and worked in eastern Iran, which in those distant times was part of the Samanid state, which united the lands on which the ancestors of modern Tajiks and Persians lived. This territorial unity of the two peoples continued for many centuries, and until the 16th century, the cultural heritage of the Persians and Tajiks was common.
In the Samanid state, the political and cultural centers of which were the cities of Bukhara and Samarkand, science and fiction flourished in the 10th century on the basis of the development of productive forces, urban life and the growth of national self-awareness of the people. At that time, outstanding mathematicians Khorezmi (IX century), Khujandi (Khv.), Great philosophers and scientists Al-Farabi (IX century), Ibn Sina (X-XI centuries) lived and worked on the territory of Khorasan and Central Asia. and Biruni (X-XI centuries).
In the X century, in the capital Bukhara and other cities of the Samanid state, literature in the Dari language, otherwise also called Farsi, developed rapidly. It served as the basis for the further development of classical Persian-Tajik poetry: in the X century, the literary language of Farsi was developed and polished, the main genres of Persian-Tajik poetry were formed, a system of images with developed poetic vocabulary and a wealth of speech means was canonized, all poetic meters and their modifications.
During this period, a galaxy of remarkable poets created in the Samanid state, in whose works, along with panegyrics characteristic of the era, ideas and thoughts were embodied that worried the progressive people of that time and reflected the fundamental interests of the people. In poetry, lyric poetry, both philosophical and ethical, and of a love nature, has reached a high development; lyric poems of the poets were imbued with deep thoughts about the fate of man, about the universe, social injustice.
The poems of the outstanding poet-philosopher Shahid Balkhi (X century) give a vivid idea of \u200b\u200bthe philosophical lyrics, in which he expressed his understanding of the relationship between wealth and knowledge:
It can be seen that the title and wealth are the same as the daffodil and the rose,
And one with the other in the neighborhood never blossomed.
"Whoever owns riches has a penny of knowledge,
Whoever possesses knowledge has little wealth. "
Shah-name is the crown of all Persian and Tajik poetry.
Historical and historical-literary sources report only scant information about the life of Ferdowsi. It is known that he was born somewhere around 934, in the family of an impoverished dihkan - a representative of the semi-patriarchal-semi-feudal nobility, pressed by the new class of feudal landowners.
In 994, as it is said in the final part of "Shah-name", Ferdowsi finished the first, incomplete edition of his work. Over the long years, during which he wrote "Shah-name", he had to experience hunger, and cold, and severe need. The unenviable financial situation of the great poet is spoken of in many lyrical digressions scattered throughout the huge book. So, in one of them he complains:
"The moon has darkened, the sky is gloomy,
Snow is falling from the black cloud.
Neither mountains, nor rivers, nor fields are visible,
And the crow, which is blacker, is not visible.
No firewood, no corned beef,
And no - until the next harvest - barley.
Even though I see snow - an ivory mountain, -
I am afraid of extortion at this time.
The whole world turned upside down suddenly ...
At least a friend helped me in some way! "
According to the existing legend, Sultan Mahmud promised the poet to pay a gold coin for each couplet. But he cruelly deceived him. When a caravan from the Sultan arrived and the bales were untied, it turned out that gold had been replaced by silver. The offended poet, who, according to legend, was in a bathhouse, divided this money into three parts: he handed one to the attendant, the other to the people of the caravan, and in the third he bought soft drinks. This was a clear and direct challenge to the oppressive ruler. The Sultan ordered to punish the poet - to throw him at the feet of the elephant. Ferdowsi fled his native land and spent many years in wanderings. Only in old age did he decide to return to his homeland.
Once the chief minister, in the presence of Mahmoud, recited a couplet from a great poem. The Sultan, having replaced his anger with mercy, decided to reward the poet. When the caravan with gifts entered the gates of the city, a stretcher with the body of the deceased Ferdowsi was carried out from the opposite gate.
"And at the same hour from the eastern gate
The people walked with funeral lamentation.
To the quiet graves that were white in the distance
Firdusi's ashes were carried along the road, "
- this is how he ends his ballad dedicated to the great Persian-Tajik poet, Heinrich Heine.
“He is everywhere - this singer of Iran. Wherever Homer, Virgil, Shakespeare, Moliere, Dite, Cervantes, Schiller and Lermontov are, everywhere he is with them.
*************************
In the name of the one who created soul and mind
Over whom the soaring of thoughts cannot rise,
Who gives place and name to everything
Grants us blessings, leads us forward.
He rules the universe, reigns over the sky,
He lit the sun, and the moon, and Nahid,
He will accept higher, notions, names;
He has embodied the world in visible images.
Don't bother your sight: it's all the same
We cannot see the Creator with our eyes
Even thought cannot find a way to it;
Honor him above all names in the world.
The one who is exalted above all by nature,
It is impossible to embrace with soul and mind.
Although the mind is sometimes mature in judgments,
He can only judge what he saw
We cannot add praise worthy of the Creator,
We must serve him tirelessly.
He gave being to both soul and mind -
He cannot fit in his creation.
Our mind and spirit are unable to end
To comprehend and glorify the greatness of the Creator.
Be convinced in His being,
Forget doubts and idle thoughts.
Serving Him, one must seek the truth,
To penetrate into his commands with the soul.
The one who attains power, who has attained knowledge;
Knowledge makes the old man younger in soul.
There is a limit to the word, there is nothing higher
The Creator is inaccessible to the mind.
Oh wise, it should not be at the beginning of the path
To extol the virtues of reason.
[Tell your thoughts about the mind,
Think about the fruits from people do not conceal.
The highest gift of all that Ized has sent us -
Our mind is worthy to be the first to be sung.
Salvation in him, consolation in him
In our earthly life, and in the other world.
Only in the mind is happiness, trouble without it,
Only reason is wealth, need without it.
As long as reason is in darkness, forever
Man will not find joy in his soul.
So the thinker teaches that he is rich in knowledge,
Whose word is a treasure for those thirsty for truth:
If the mind will not guide you,
Your works will hurt your heart;
Reasonable thinks you possessed
A native, like a stranger, will sweep you away.
In both worlds he exalts us;
Unhappy in chains, whose mind has died out.
Is not the mind the eye of the soul? Can not found
With a blind soul of a good path.
He is the first among the eternal creatures of the Creator,
He guards the hearts of three guards.
Hearing, sight and speech are your three guards:
You will know both good and evil through them.
Who would dare to sing the mind and soul?
Who would have heard the daring, answer?
If there are no listeners, words are useless.
You turn your thought to the first days of nature.
The crown of the universe, you were created by the Creator,
You discern the image and essence in everything.
Let your mind be your driver
You will be your deliverer from evil.
Find the truth in wise words,
Talking about her, go around the whole world.
Strive to comprehend the science deeper,
Thirst for knowledge with eternal thirst.
Only the first knowledge will flash your light
You learn: there is no limit to knowledge.
A WORD IN PRAISE OF MIND
/ It's time for a true sage
At last he spoke of reason.
Show us the word, praising the mind,
And teach people with your story.
Of all the gifts, which is more valuable than reason?
Praise be to him - all good deeds are stronger.
The crown, the beauty of all living things - the mind,
Recognize that reason is the basis of being.
He is your leader, he is in people's hearts,
He is with us on earth and in heaven.
From reason - sorrow and pleasure,
From reason - greatness and fall.
For a person with a pure soul
There is no earthly joy without reason.
Have you heard the saying of the sage?
He said to the truth-lovers in a lesson:
"He reveals in his deeds,
Who, without thinking, will begin to act.
In the eyes of the wise, he will become a fool,
For those closest to him, he will become a stranger. "
A friend of reason is held in high esteem in two worlds,
The enemy of reason is tormented in chains.
The eyes of your soul are your bright mind
And you can only grasp the world with your eye.
Our mind was first created in the world,
He is the guardian of the soul, the guardian of the three faithful guards,
Those three are language, eyes and ears:
Through them, good and evil are consumed by souls.
Who can give honor to reason?
I will give honor, but who will understand me?
Do not ask about the first days of creation
Until we appear with you,
But, created by the Almighty at a certain moment,
You have comprehended the open and the secret.
Follow the mind with love,
Do not slander reasonable.
Look for ways to the words of the wise
Go through the whole world to gain knowledge.
Tell everyone about what you heard
Explore the roots of knowledge with perseverance:
Only having studied the branches on the word tree,
You won't be able to get to the basics. /
|
Manufacturer: "Talking Book" The poem by Ferdowsi Shah-name (Book of Kings) presented on this disc is a wonderful poetic epic, consisting of 55 thousand beits (couplets), in which the themes of glory and shame, love and hatred, light and darkness, friendship and enmity, death and life, victory and defeat. This is the narration of a sage from Tus about the legendary Pishdadid dynasty and the vicissitudes of the Kiyanid history, going deep into the history of Iran through myths and legends. Skillfully woven into the canvas of the verse, the great creation of Ferdowsi will amaze the listener with a captivating narration, the skill of conveying the depth of the content and the beauty of the syllable. Hakim Abulkasim Ferdowsi is the greatest Persian and Tajik poet who immortalized his name in the history of world literature with the creation of the epic work Shah-name, which became the pearl of the literary heritage of the East. ISBN: 978-5-88415-260-1 Publisher: "The Talking Book" (2012)
ISBN: 978-5-88415-260-1 |
Other books by the author:
| Book | Description | Year | Price | Book type |
|---|---|---|---|---|
| Shah-name | Shah-name is a huge poetic epic. Over the millennium, the poem was rewritten many times, and medieval scribes, not being particularly scrupulous in matters of copyright, acted from ... - Fiction, (format: 60x84 / 16, 798 pages) Library of World Literature | paper book | ||
| Rustam and Suhrab | The epic of the great Tajik-Persian poet Abulkasim Ferdowsi (XI century) "Shahnama" is imbued with sympathy for common people, talks about their love for their homeland, about the struggle against the sinoearth invaders, peace and ... - Publishing house of the Central Committee of the Communist Party of Uzbekistan, (format: 70x90 / 32, 128 pages) Selected Lyrics of the East | paper book | ||
| Shahnameh (set of 6 books) | Ferdowsi's poem "Shahnameh" is a heroic epic of the Iranian peoples, a classic work and the national pride of literature: Persian - modern Iran - and Tajik - Tajikistan, as well as ... - Ladomir, Science, (format: 70x90 / 16, 3432 pages) Literary monuments | paper book | ||
| From "Shah-name" | Ferdowsi's poem introduces the reader to the heroic traditions of the Tajik people. This is a living evidence of the high culture that the Tajik people achieved in the distant past. Creation of Ferdowsi ... - Fiction. Moscow, (format: 70x90 / 32, 104 pages) | paper book | ||
| Rustam and Suhrab. Legends from "Shahnameh" | The legendary hero of the Persian folk epic, one of the central figures of the Persian epic "Shahnameh" written by Ferdowsi, Rustam possessed extraordinary strength, courage, intelligence and nobility. He ... - Eksmo, (format: 70x100 / 32, 224 pages) Gold poetry series | paper book | ||
| Shahnameh. Volume 1 | paper book | |||
| Shahnameh. Volume 2 | Ferdowsi's poem "Shahnameh" is a heroic epic of the Iranian peoples, a classic work and national pride of literatures: Persian - modern Iran and Tajik, as well as a significant part of ... - YOYO Media, - | paper book | ||
| Shahnameh. Volume 3 | Ferdowsi's poem "Shahnameh" is a heroic epic of the Iranian peoples, a classic work and national pride of literatures: Persian - modern Iran and Tajik, as well as a significant part of ... - YOYO Media, - | paper book | ||
| Shahnameh. Volume 4 | Ferdowsi's poem "Shahnameh" is a heroic epic of the Iranian peoples, a classic work and national pride of literatures: Persian - modern Iran and Tajik, as well as a significant part of ... - YOYO Media, - | paper book | ||
| Shahnameh. Volume 5 | Ferdowsi's poem "Shahnameh" is a heroic epic of the Iranian peoples, a classic work and national pride of literatures: Persian - modern Iran and Tajik, as well as a significant part of ... - YOYO Media, - | paper book | ||
| Shahnameh. Volume 6 | Ferdowsi's poem "Shahnameh" is a heroic epic of the Iranian peoples, a classic work and national pride of literatures: Persian - modern Iran and Tajik, as well as a significant part of ... - YOYO Media, - | paper book | ||
| Ferdowsi Shahname | paper book | |||
| Shahnameh. Volume four. From the reign of the lochrasp to the reign of Iskender | The offered volume contains a poetic translation of "Shahnameh" from the beginning of the reign of Lokhrasp to the reign of Iskender, performed by Ts. B. Banu-Lakhuti, edited by A. Azer; comments by V.G. Lukonin and ... - YoYo Media, - | paper book | ||
| Shahnameh. Volume two. From the legend of Rostem and Sohrab to the legend of Rostem and Hakan Chin | The second volume of the translation of "Shahnameh" is a continuation of the first volume, published in 1957. The proposed second volume contains: a poetic translation of the "Shahnameh" from the legend about Rostem and Sohrab to the legend about ... - YOYO Media, - | paper book | ||
| Shahnameh. Volume one. From the beginning of the poem to the legend of the retainer | Ferdowsi's poem "Shahnameh" is a heroic epic of the Iranian peoples, a classic work and the national pride of literatures: Persian - modern Iran and Tajik - Soviet Tajikistan, and ... - Yo Media, - | paper book |
Ferdowsi
Fird aboutwuxi (more correctly "F-iy", that is, paradise ", Abul-Kasim of Tussky) - the famous Persian poet, was born about 935, died shortly after 1020. Extensive testimonies about F. and" Shahnama "contain: a) in two Persian prefaces to the "Shahnama", one of which is already found in the manuscripts of 1434 (French translation by Wallenburg, Vienna, 1810), and the other was compiled in 1425 by order of Timurov's grandson Beisongur Khan (typed. in the publishing house "Shahnameh" Meken, 1829); b) at Devlet Shah (1487; published and translated by Wullers: "Fragmenta über die Relig. des Zeroaster", Bonn, 1831; almost complete Russian translation in Nazaryants' dissertation; the latest critical edition of the whole Devlet Shah - Brown, L., 1901); c) in Jamia († 1492, with Latin translation in "Anthologia persica", Vienna, 1776; with German translation by Schlechty Vshegrd, Vienna , 1846; a complete European edition of "Beharistan" has recently appeared); d) at Lotf-Ali-bega (in "Atesh-kyad", 1760-79; lithograph. Calcutta, 1249, and Bombay, 1277). F., set out in these works are very entertaining and artistic, shi rocky common not only in Asia but also in Europe; with historical and critical remarks, they are summarized in detail by Mol in the preface. to fr. per. "Shahnameh" and other Europeans. translators; they also served as subjects for poetic European works (Heine). This widespread late information in many ways, however, contradicts what F. himself says about himself in the lyrical digressions in the "Shahnama", and what is said in a recently opened old article about F. - Ahmed Aruziy ("al-Arudiyya") Samarkand, which less than a century after F.'s death visited (in 1116) native city poet Tus and his grave located there and reported biographical information about F. (published in Persian Et in "Zeitschr. d. D. Morg. Ges.", v. 48, 1894). Latest research T. Neldecke (especially in volume II "Grundriss der iran. Philologie", Strasb., 1895; cf. P. Horn, "Gesch. D. Pers. Litter.", Lpc, 1901) significantly change our understanding of F F. homeland - Tabran, one of the constituent parts of Tus, the main city in Khorasan. There F. had land that allowed him to live comfortably. When he married off his daughter, the income from the land was not enough for a wealthy dowry, and F., according to Aruzia, decided to take up the poetic processing of the old Iranian epic in the hope of presenting his work, along with a proper panegyric, to some sovereign person and receive a rich gift. The poet, when he started processing the Shahnameh, was, in his own words, already 40 years old, but he obviously had already studied epic poetry earlier, and he could feel a special interest in old Iranian epics, because in his youth, in 957, a commission was drawn up by one Samanid ruler of his native Tusa to translate old Iranian legends from the Pahlavi language. into New Persian. We can note the existence of the heroic epic in Iran (according to the Avesta, according to the testimony of the Greek writers) even in the time of the Achaemenids; he was not forgotten under the Arzakids. Under the Sassanids, some episodes began to be processed in writing, in the Pahlavi language. The oldest surviving work of this kind was compiled no later than A.D. 500: "The Commemorative Book of the Exploits of Zarir" (see Geiger, "Das Yâtkar-i Zarîrân und sein Verhältniss zum Shah-name" in "Sitz.- Berichte d. Bayer. Acad., Phil.-hist. Cl. ", 1890, 243 et seq.; According to the new edition of the text, Bar. Stackelberg prepares a Russian translation; see also" ZDMG ", vol. 46, p. 136 and the next.). Under Khosrov I Anushirvan (531-579), legends about the old Iranian kings from the fabulous, mythical period to the historical times were collected in one historical set, "Khodai-name" (more precisely, in pahlav., "Hvatai-namak" - "The Book of Lords "), which under the last Sassanian king Ezdigird was not later than 636 processed again and brought to Khosrov II Danishver, with the help of a great priest and one nobleman. Under the Abbasid caliphs, in the middle of the 8th century, the Persian ibn al-Mokaffa, a well-known translator of "Kalila and Dimna", translated "Khodai-name" from pahlav. lang. into Arabic, after which it became available to the entire Muslim world (Ibn Mokaff's translation did not reach us, but extensive extracts from it were made by the Arabic historian Tabariy, d. 923; German transl. Neldeke, "Gesch. der Perser und Araber zur Zeit der Sasaniden ", Leid., 1879, XXVIII + 509; cf. bar. VR Rosen, "On the Arabic translations of Khodai-name", in "Eastern Notes", St. Petersburg, 1895). A hundred years after the death of Ibn Mokaff, when Khorasan and Bukhara were ruled by the Samanid dynasty, which was trying to be independent from the Baghdad caliphs and imbued with a purely Persian national spirit, one Samanid nobleman took care of compiling a Novopersid Sansur (Novopersid) translation for the Tusi ruler Mohammed Abu-Mansur ( Books of the lords "from pahlav. language - and this translation, or rather, a revision, supplemented by other Pahlavi books, was performed in the days of F.'s youth by a special commission of four Zoroastrians in 957-958 under the title "Shahnameh" ("Book of Kings") ... For political and national purposes it was desirable for the Samanids to have this "Shahnameh" in a poetic processing. On the instructions of the newly reigned Samanid Nukh II ibn-Mansur (976-997), his court poet Dakik took up this matter and , according to religion Zoroastrian. He managed to compose about 1000 verses from the middle of the work (about the introduction of the Zoroaster religion in Iran under Goshtasn), but died in the same year, and F. decided to fulfill his task, and he kept the ready 1000 verses of Dakiky; get the same prosaic novopers. the original (which, according to F.'s later biographers, was a very difficult matter far from the capital) turned out to be easy because it was compiled right there in Tus, just 20 years ago. At first F. worked in fits and starts at his Tus, but when he was over 60 years old, he set to work with great zeal, moved to Khalendzhan (near Ispagani) to the Samanid nobleman Ahmed, and thus 25 years later, in 999 , the poetic "Shahnameh" was ready and presented to Ahmed. F. received a generous gift from him and found several other patrons among the Samanid dignitaries, but in the same year 999 Khorasan was seized by the conqueror-Turkic Mahmud Gaznevidsky, and F.'s financial situation worsened. 11 years later, having reworked his "Shahnameh" again, F. went with her (1010) to Ghazni to Mahmud, at whose court many panegyrist poets lived. As a poet already famous, Ferdowsi hoped to receive a good reward for dedicating "Shahnama" to Mahmud. Mahmud knew enough Persian to understand panegyrics (and F. did not skimp on it), but the "Shahnameh" itself was not interesting for him in all respects: he was not able to appreciate its poetic merit, the pagan heroes to him, a stupid fanatic - Sunni, could only be disgusting, but disgusting and their poet-heretic (F. was a Shiite); the national Persian spirit that came from the "Shahnameh" was alien to the Turk, and the praise of the victorious struggle between Iran and Turan could arouse in him directly hostile feelings; that is why all the praises of F. Mahmud's generosity, which were inserted by F. in the "Shahnama", did not touch Mahmud, and when he finally released the gift to F., it was a very small amount, which could not provide the 76-year old ... Mahmud, through the envious people, realized that F. was dissatisfied with his reward, and he threatened to trample him with elephants; for this it would be enough to refer to the fact that F. is a heretic. F. fled from Ghazni to Herat and in the form of an appendix to the "Shahnama" wrote a satire on the Sultan, in which he advised the crown bearer to be afraid of the poet's lightning verse, stubbornly repeated that he would remain a Shiite forever, scoffed at the amount received from Mahmud for his 60,000 couplets (" once you drink beer "- he ironically expressed it); "But what was there to expect from the son of a slave? - he added: - the son of a slave, although he will become a king, will still not part with his slave nature. ”However, this satire did not become part of "Shahnameh", because the Tabaristan prince Ispehbed Shekhriyar (from the royal Iranian family), to whom F. went after a six-month stay in Herat and who recognized the supreme power of Mahmud, was afraid that the news of the satire would not reach the Sultan. He paid F. (this is how they passed on to Aruzia) 100,000 dirhams, that is, 1,000 dirhams for each verse of the satire, and the poet crossed it out. Thus, the satire remained unknown to Mahmud; nevertheless, Ispehbed, with all his respect for the talent of the famous poet, hesitated to keep him for a long time, and F. found refuge with the Buyid Behaed-dovle and his son and successor (from 1012) Soltan-ed-dovle, who were independent sovereigns west. half of Persia, and although they professed Shiism, kept even the head of the Sunnis, the Baghdad Caliph, in complete obedience. F. dedicated a voluminous romantic poem "Yusof and Zoleikha" to the Buid sultan, which, despite the poet's advanced years, is still distinguished by its inspiration; perhaps it was roughly sketched by him in his younger years (lithograph. Lagor, 1287, 1298; Tehran, 1299; critical ed. G. Ete in the series "Anecdota Oxoniensia, Clarendon Press" - 1895 and following; article Ete - in "Proceedings of the VII Congr. Orient.", Vienna, 1889; in the same place there are placed "Uebersetzungsproben" by Schlechty-Vsegrd, his - in "ZD Morg. Ges.", v. 41, pp. 577-599 and his complete poetic per. Vienna, 1889; about the sources of "Yus. and Zoleikh" see M. Grünbaum in "ZDMG", vol. 43, pp. 1-29; vol. 44, pp. 445-477). Was F. not too pleased with the Buyid reception, or was he simply yearned for the unusual climate and atmosphere of Iraq, but only he returned to his homeland in Tus; shortly after 1020, he died and, since the clergy refused to bury him in a common Muslim cemetery, he was buried under the city (in volume VI "Notes of the Eastern Department of the Imperial Russian Architect Society" by Prof. V. A Zhukovsky published a description and a photograph of F.'s grave, which he visited). The legend, already available in Aruzius, says that shortly before F.'s death, Sultan Mahmud accidentally heard from a courtier an expressive verse from the Shahnameh, inquired about the author and learned that the verse was from the famous F.Kings, dedicated to Mahmud. , who now lives in poverty in Tus. Mahmud, who knew nothing about the satire on him, could understand that his own name was now glorified in the "Book of Kings" in the whole of Iran; therefore, one can believe the words of legend that he immediately ordered to send a rich gift to Tus F. (60,000 silver dirhams - according to Aruzius; 60,000 gold ducats - according to incredible late legends). And F. shortly before that was walking through the bazaar and heard one child singing a verse from his satire: "If Mahmud was a royal family, he would have crowned my head with a royal crown." The old man screamed and fell unconscious; he was taken home and died. At the same time when his corpse was carried out through one city gate for burial, camels with gifts from Mahmud entered the other city gate. "It is unlikely that everything actually happened exactly like this," says Neldeke ("Grundriss", II, 158), "but the legend is so poetic and so beautiful that one does not want to question it," notes P. Horn ("Gesch. D. Pers. Litt"., 85).
The "Book of Kings" (50 of all kings) begins from the first king and the first man, whose name is Keymers; he embodies the childhood period of all mankind. King Jamshid, the inventor of luxury, became proud and ordered to worship himself as God. As punishment, God sent the tyrant Zohak to Iran with two snakes on his shoulders, which grew after the kiss of Ahriman. Zohak took the throne from Dzhemshid and reigned for a thousand years, feeding his snakes with human brains, until the blacksmith Kave raised an uprising in favor of Dzhemshid's great-grandson Feridun (this uprising of the people against the despot is one of the most dramatic moments in the Book of Kings). Under Tsar Menuchihr, Zal's youthful heroic adventures take place, whose love for the beautiful Rudaba constitutes one of the most magnificent episodes of "Shahnameh". Zal's son is the most glorious Persian hero Rostam. Menuchihr's successor, Novder, was captured by the Turanian king Efrasiyab and died. Interrupting from time to time, the war lasts under five Iranian kings, more than three hundred years in all. In the very first battle, Rostam grabs Efrasiyab by the belt, but the belt breaks, the Turanian king runs away - that's why the war drags on forever. The main feats of Rostem and his tragic battle with his son Sohrab fall on the reign of Key-Kavus, who in some respects resembles the wayward Vladimir of Russian epics. The son of Kay-Kavus, Siyavosh, having quarreled with his reckless father, fled to Ephrasiyab and married his daughter, but was killed; revenge for him is for a long time the main engine of the intensified war between Iran and Turan. Full of vicissitudes and various heroic adventures, the war ends in Iran's favor; Key-Khosrov (the son of Siyavosh) overtakes the escaped Ephrasiyab, from whom he himself fled with difficulty, and executes him. The fight with Turan is interrupted. An artistic romantic episode between Bizhen and Menige is played out - an episode which, according to F., was borrowed by him from a special book, and not from the prosaic "Shahnameh". Little is mentioned about Rostem and the former heroes; under the new king Lokhrasp, the main character is his son Goshtasp (the episode about his love story with the daughter of the Roman king has a parallel in the Greek message of Chares of Mitylensky III century BC about the love of Zamadr, the brother of Hystasp, to the princess Odatis). During the reign of Goshtasp, the prophet Zerdosht (\u003d Zarathushtra, Zoroaster) appears; Iran accepts the religion he preached (this place is "Shahnameh", belongs not to F., but to Dakiki), but the Turanian king Erjasp, the grandson and successor of Ephrasiyab, rejects it, as a result of which Iran again resumes its quieted struggle with the wicked Turan. The main fighter for the religion of Zoroaster is the son of Goshtasp Isfendiyar, almost the same glorious hero "Shahnameh" as Rostem (under the Pahlavian name "Spandadat" he turns out to be a great hero and according to the pahlavic work that has come down to us, written no later than 500: "Yâtkâr -and Zarîrvn "). Isfendiyar, after a series of amazing feats, ends the war. His father promised him the throne, but everything evades and finally sends him to battle with Rostem. He, with the help of magic power, kills him, but soon he himself dies. The heroic epic, in fact, ends here. The next two kings - the son and grandson of Goshtasp - are still little historical persons, but the second of them, Bekhmen, was identified with Artaxerxes Dolgoruky and was included by compilers in the pahlav. "Khodai-name", and therefore F. puts him in a genealogical connection with a genuine historical person - the last Achaemenid Darius, about whom the compilers of the Pahlavi collection heard the legend that he was killed by the evil Alexander. Since, according to legend, it was known that before this Darius another king of the same name reigned, then "Khodai-name", and after her and "Shahnameh" was inserted immediately before the last Darius of Darius I; to distinguish one in F. is called Äâpâb, and the other - Äâpâ. The story of Alexander, who overthrew Daru, is based on the pseudo-Callisthenes. Very little is said about the Arzakids, and all of them are considered as one when calculating the figure of 50 Iranian kings. From the founder of the Sassanian dynasty Ardeshir I, in general, the presentation is already historical, although an element of romantic and anecdotal, and at times even mythical, still comes across in abundance. Favorite heroes of F. are Behram V Gur (420-438) and Kisra (Khosrov I Anushirvan, 531-579), the ideal of royal wisdom and justice. The uprising of Behram Chubin (590) and the bloody accession of Kavad II Shirue (628) are rich in interesting romance details. The conquest of Iran by the Arabs was reduced to one battle at Qadisiyah (c. 637). Thus, if we exclude some side campaigns (for example, King Kavus in Mazandaran), the entire "Shahnameh" revolves around the eternal, irreconcilable struggle between Iran and Turan, which represents the primordial struggle between Ormuzd and Ahriman, good and evil; Ormuzd and his heavenly forces patronize Iran, Ahriman and the divas - Turan. The narrative about this struggle is interrupted by heartfelt lyrical inserts and long romantic episodes, such as the love story of Zal and Rudabe, Bizhen and Menizhe, Behram Gur, etc. In many manuscripts, such episodes are placed by scribes who wanted to have just 60,000 couplets - a round figure, hyperbolically named by F. - The historical analysis of "Shahnameh" and its comparison with the Avesta was made by Fr. Spiegel ("Eranische Alterthumskunde", vol. I, Lpts., 1871, whence a summary by A. Veselovsky in his dissertation on Solomon and Kitovras, St. Petersburg, 1872; "Arische Studien", 1874, 110 et seq .; article in " ZDMG ", vol. 45, p. 187 f .; Neldecke's remarks - ZDMG, vol. 32, p. 570 f.); at the same time it turned out that often even minor mythical persons and details of the Shahnameh coincide not only with the Avesta, but also with the Indian Rig Veda (see Darmstheter, "Etudes iraniennes", vol. II, Par., 1883, pp. 213, 227 ; Neldeke - about the best Aryan arrow, "Z. D, M. G.", v. 35, p. 445 et seq.) A succinct but comprehensive analysis of the Shahnameh from the historical, artistic, philological and palaeographic perspectives with an indication of what had been done earlier was given by Neldecke in Persische Studien (Sitz.-Ber. D. Wiener Akademie, phil.-hist. Cl. ", Vol. 126, 1892) and, finally, in" Das iranische Nationalepos "(Strasbourg, 1895; reprint from volume II" Grundr. D. Ir. Phil. "). For the lyrics of F. see G. Ete, "F. als Lyriker", in Munich "Sitz.-ber. (1872, pp. 275-304; 1873, pp. 623-653; Neldecke's remarks in "Pers. Stud." II, 14, 34, etc.) and in volume II "Grundriss" (p. 229- 231); C. Pickering, "F." s lyrical poetry "- in" Nat. Review ", 1890, February). F.'s poem gave the strongest impetus to Persian literature: it gave rise to an endless number of other epic works (listed by Mol in the preface, by Neldeke and Ete in" Grundr. "II), had influence on the epic not only heroic , but also romantic (Nizamiy, Jamiy and hundreds of other imitators not only in Persia, but also in Turkey, etc.), with its lyrical places was a harbinger of Dervish Sufi poetry and forever remained among the Persians an ideal, unattainable poetic model. F.'s words (reminiscent of Pindar, "Pith.", VI, 10, and Horace, "Odes", III, 30, although F. could not know them): "I erected a high castle with my poetry, which will not be damaged by wind and rain ... Years will pass over this book, and everyone who is clever will read it ... I will not die, I will live because I have sown a verbal seed. ”Until now, all Persians look at the Shahnama as their greatest national work; an illiterate Persian knows from memory many passages from the "Shahnameh" (at the same time, all its messages are taken not for mythology, but for historical truth even by educated people.) In addition to the amusement, artistry and nationality of the content, everyone is captivated by the language of F. , almost alien to the Arabisms that flooded the subsequent Persian speech. Of the countless number of manuscripts (usually provided with miniatures), the oldest are from the 13th and 14th centuries. Editions: 1) Lomzdena (Calc., 1811); 2) Turner Mekena (Macan; Calc., 1829), based in part on the materials of Lomzden; it, sometimes with minor changes, was reprinted by the Persians in Bombay (1262, 1272), Tehran (1247, 1267, 1279), Tabriz (1275), etc .; 3) critical ed., On the basis of more abundant handwritten materials - Mole (Jules Mohl) with French. transl. (P., 1838-78); the edition is luxurious, but inconvenient for use due to its huge format and weight; 4) the best, based on the Mole's text, indicating Meken's variations, under the Latin title "Liber regum", ed. Vullers (vol. I-III, Leiden, 1877-83; vol. IV, edited by Landauer, has not yet appeared). Of the anthologies, the most successful and convenient for the initial acquaintance with "Shahnameh" - Italo Pizzi, "Antologia Firdusiana", from Persian. grammar and dictionary (Lpts., 1891). Translations "Shahnameh" is available in almost all Muslim and partly other oriental languages \u200b\u200b(eg Georgian); the most interesting for the scientific history of the Persian text is the Arabic translation of al-Bondarii of Spain 1218-27. according to R. Chr. (manuscript in Paris and Berlin). A special Persian-Turkish dictionary to "Shahnama" ("Lugeti Shahnama") by Abdul Qadir of Baghdad was published in recent years by Acad. Zaleman in St. Petersburg. English an abbreviated translation, then verse, then prose, by J. Atkinson (L., 1832; new edition 1892). French prosaic translation - J. Moll (P., 1838-78) when publishing the text; reprint of the translation without the original is very convenient and cheap (Par., 1876-78, Ι-VII). German: a) anthological poetic translation. Hell. Fr. von Schack, "Heldensagen v. F." (B., 1865; 3rd ed. Stuttgart, 1877); b) the posthumous Fr. Rückert, "Königsbuch" (B., 1890 et seq.) - artistic and accurate, but limited only to the heroic era; "Rustem und Sohrab", ed. during Rückert's lifetime (Erlangen, 1838, reprinted in the last volume of the collected works, Frankfurt, 1869) - not a translation, but a free adaptation. Italian free verse translation - It. Pizzi (Turin, 1886-1888). Numerous translations of individual episodes into different European languages \u200b\u200bare listed. in the foreword to fr. per. Praying and to Little Russian. per. A. Krymsky. In Russian about F. and "Shahnama" appeared at first small notes based on foreign. (almost exclusively French) articles or books. Independent works: Mirza Kazem-bek, "The mythology of the Persians according to F." ("North. Review", 1848, vol. III, 1-12); S. Nazaryants, "Abul-Qassem F., with a brief overview of the history of Persian poetry before the end of the 15th century." ("Uch. Zap. Imp. Kazan. Univ.", 1849 and ott.); I. Zinoviev, "Epic Legends of Iran" (dissertation, St. Petersburg, 1855); "On the origin and gradual development of the original Persian epic" ("Kievsk. Univ. Izvestia", 1867, No. 5, pp. 1-11); Baron V. Rosen, "On the Arabic translations of Khodai-Name" (in the collection "Eastern Notes", St. Petersburg, 1895); prof. V. Zhukovsky, "Rustem's Islam" ("Living Antiquity", 1892, book IV) and "F.'s Grave" ("Notes of the Eastern Department", vol. VI). There are no Russian translations (except for a small episode of Prince D. Tsertelev "Death of Irej" in "Russian Bulletin" 1885, no. 12, and random passages). "Rustem and Zorab" (\u003d Sohrab) by Zhukovsky is a "free imitation" of Rückert's free adaptation; on Rustem Zhukovsky transferred, among other things, the features of the Russian hero Svyatogor, who gets stuck with his feet in the ground, because he is "heavy from the strength, as from a heavy burden." Little Russian translation by A. Krymsky from Pers. the original was brought to Menuchikhr (in the Lviv journal "Zhitye i Word", 1895; additional ed., Lvov, 1896 in the series "Literary-Science. Library", book 7; in the foreword. bibliography is included). In addition, the "Shahnameh" was repeatedly touched upon by researchers of Old Russian writing and bygone poetry. Favorite Russian popular fairy tale "Eruslan Lazarevich" is borrowed from "Shahnameh": Eruslan \u003d Rustam (Rostem), Lazar or Zalazar \u003d Zâl-zar, Kirkous \u003d Key-Kavus; detailed comparison was made by V. Stasov (Collected works, vol. III, 1894, p. 948 et seq.); the oldest text (XVII century) was published by Kostomarov in the II volume of "Monuments of ancient Russian literature" (St. Petersburg, 1860, pp. 325-339), and according to the manuscript of the XVIII century. - Tikhonravov in his "Chronicles of Russian Literature" (1859, vol. II, book 4, part II, pp. 101-128), with notes. editor; see also Afanasyev's note in "Russian folk tales"(new. ed. M., 1897, vol. II, pp. 441-445) and Veselovsky in" Zh. Min. bunk bed prosv. "(1890, March, Ch. XIV). The legend" About the 12 dreams of Tsar Shakhaishi "is also brought closer to" Shahnameh ", the origin of which, however, is dark; , 1861, June, pp. 54-56); Veselovsky, a) "Sagenstoffe aus dem Kandjur" (in "Russische Revue", 1876, issue: III, pp. 291-299); b) ed. After hands. century in annex to XXXIV volume " Imp. acad. Sciences "(1879, 2); c) in" East. Russian words. "Galakhova (vol. I, 1894, p. 431); d) in the analysis of Gaster's book," Zh. Min. bunk bed pr. "(1888, March, 230-232); e)" Search. in the region. Russian spirit. verse "(1891)," Collected. Departments of the Russian language and literature of the Academy of Sciences "(XLVI, Ch. XII, p. 161); f)" On the sunflower kingdom in the epic "(" Journal. Min. Nar. Ave. ", 1878, April); Oldenburg," On sources of Shakhaishi's dreams "(" Zhurn. Min. Nar. Ave. ", 1892, v. 284, pp. 135-140); Pypin," East. Russian lit. "(St. Petersburg, 1898, vol. II, pp. 498-500). Vsev. Miller in his" Excursions into the field of the Russian epic "(Moscow, 1892, Ott. from" Russian thought "and" Ethnological review . ") tried to prove that the Iranian legends orally, through the Caucasus and the Polovtsians, had the strongest influence on the Russian epics and that Ilya Muromets is the same Rustem. Academic review (prof. Dashkevich in" 32 Report on the Uvar. Prize ", 1895 ) reacted negatively to this hypothesis, and the author himself soon lost interest in it, and in the preface to Essays on Russian Folk Words (Moscow, 1897) called comparative folklore studies of wind catching in the field; it seems that only in the fight between Ilya and his son he still sees an echo of the legend about Rostem. However, Academician Yagich ("Arch. f. slavische Philologie", XIX, 305) finds that after Dashkevich's objections the influence of the East on epics cannot be considered completely excluded. For German scholars the oral influence of the "Shahnameh" on the epics of the Kiev cycle are axiomatic. See Neldeke in "Grundriss" (II, 169), with reference to "Wladimir" s T afelrunde "Stern. Various Caucasian echoes of the Shahnameh are constantly published in the Tiflis "Compilations of Materials for the Study of the Tribes and Localities of the Caucasus".
Ferdowsi "Shahname" - summary
"Shahnameh" about the first kings of Iran
"Shahnameh" reports that the first on earth to wear a crown and a royal bandage on his head was the progenitor of people, Gayomart (Kayumars). According to Ferdowsi, he settled in the mountains, dressed himself and his people in tiger skins. He shone like the sun on his throne; both animals and humans obeyed him. But the evil spirit Ahriman, looking with envy at his regal greatness, sent a diva against him, and the son of Gayomart, the brave Siyamak, fell in battle. However, the son of Siyamak, Khushang (in the Avesta - Khaoshyanha), defeated the divas, avenged the death of his father and ascended the throne of Gayomart. The Shahnama narrates that the Iranian king Hushang discovered the art of extracting fire from stone, kindled a sacred flame and built the first altar to fire. He taught people to forge iron, irrigate the earth, and make clothes for themselves from animal skins.
After the death of Khushang, according to Ferdowsi, Takhmuras (Avest. Takhma-Urupi), the pacifier of divas, ascended the Iranian throne, according to Ferdowsi. Under him, people learned the art of spinning and weaving, learned to sing, learned to tame animals. Having received a lasso from Serus, the messenger of the gods, he rode out on horseback, with a mace and a lasso in his hand, against the divas and threw them to the ground.
After Takhmuras, Dzhemshid (Avest. Iyima Khshayta) ruled with regal splendor. The Shahnama says that this king divided people into four ranks: priests, warriors, farmers and artisans. With the help of the divas who stood at his throne girded like slaves, he erected magnificent buildings. He extracted metals from the earth and built the first ship. Everything obeyed the powerful Jamsheed; they brought him precious garments, and every year they celebrated a celebration in his honor, a "new day." Such greatness made the king arrogant. Jemshid sent his image to the peoples and demanded that they show him divine honors. Then the radiance of God departed from him, kings and nobles rebelled against him, and the evil spirit again became powerful on earth.
The villain Zohak and Feridun
At that time, Ferdowsi's poem continues, he lived in the land of the Fasians (Thasi), in the desert, a prince whose name was Zohak (avest. Azhi-Dahaka), full of lust for power and impious desires. Iblis, an evil spirit, came to him and said: "I will raise your head above the sun, if you enter into an alliance with me." Zohak made an alliance with him, killed his father with the help of the diva and took possession of his throne. Then Iblis turned into a beautiful youth, entered the service of Zohak as a cook, nourished him with blood like a lion to make him courageous, and gave him excellent food in order to gain his affection. And he asked permission to kiss Zohak on the shoulder. Zohak allowed him - and instantly two black snakes grew up in the place that the young man had kissed. Zohak was amazed, ordered to cut them off at the very root, but in vain. Like the branches of a tree, they grew again. Then Iblis came to him in the guise of a doctor and gave him advice to feed them with a human brain. In this way, Iblis hoped to exterminate people on earth.
"Shahnameh" by Ferdowsi. Indian edition of the late 18th century
"Shahnameh" says that the Iranians, dissatisfied with Jamshid, turned to this Zohak and proclaimed him their king. At the news of the approach of Zohak, Dzhemshid fled, surrendering the throne to a foreign conqueror. A hundred years later, he again appears to people in the farthest east, on the seashore, in the country of Chin (China). Zohak takes him prisoner and saws him in half with a saw. Zohak, according to Ferdowsi, has reigned over Iran for a thousand years, committing villainy after villainy. Every day two people give it to snakes for food. Clean girls are forcibly brought to his palace and accustomed to evil. He is a bloodthirsty tyrant. He orders to kill all the descendants of Djemshid, whom he can find, because a dream foreshadowed him: a young man of the royal family, with a slender camp similar to a cypress, would kill him with an iron mace made in the form of a cow's head.
But, according to the legend told in the Shahnama, Feridun (the ancient Iranian national hero of Traetaon), the great-grandson of Jemshid, was saved from searching for Zohak by the care of his mother, who gave him to the hermit in the forest of Mount Elbrus. Having reached sixteen years, he descends from the mountain, learns from his mother his origin and the fate of his dynasty and goes to take revenge on the tyrant. Ferdowsi describes how the blacksmith Kava, whose sixteen sons were devoured by Zohak's snakes, ties his leather apron to a spear and under this banner leads those who hate Zohak to Feridun. Feridun orders to forge a mace in the shape of a cow's head, in memory of the cow Purmaye, who fed him in the forest. He defeats Zohak, does not kill him, because it is forbidden by Saint Serosh (Sraosha), but chains him to a rock in a deep, terrible cave of Mount Demavenda.
In this form, "Shahnameh" Ferdowsi conveys a modified over the centuries ancient myth about the three-headed serpent Dahaka, who was killed by Traethaona, the son of Atviya. The monster that the demon of evil Ahriman created to devastate the world of purity was turned by the Iranians of Ferdowsi's time into a tyrant with one human and two snake heads. The mythical hero, who conquered illness and death with the invention of medicine, became just a man.
Feridun has ruled Iran wisely and justly for five hundred years. But the power of the evil spirit continues to operate in its kind. Dejected by old age, he divides the kingdom between his three sons Selm, Tur and Irej. Selm and Tur say that Feridun gave too much to his youngest son. In vain, Irej, noble at heart and brave, declared that he was giving up everything in their favor. The elder brothers, irritated by the fact that the people call Irejj the most worthy of the royal power, kill the young man beloved by God. From the mouth of their father Feridun, a curse breaks out, which "will devour the villains like the scorching breath of the desert"; he invites vengeance on them. His wish comes true. Irej's grandson, Minoger, kills both assassins and sends their heads to Feridun. The old man dies of sorrow for the fate of his kind.
The Legend of Rustam
"Shahnameh" tells further about the beginning of a terrible war between the hostile branches of the dynasty. New atrocities increase the strength of the evil spirit. The descendant of Tur, fierce, agitated by the unbridled passions of Afrasiab (Avest. - Fragrasyan), the king of Turan, wins a bloody tribal war, takes possession of the land of the sun, Iran, puts his banner over the throne of Jemshid. But the greatest of the heroes of the Shahnameh, Rustam (Avest. Ravdas-Takhma), defeats the enemies. According to Ferdowsi, Rustam was born in the Sistan region (ancient Drangiana) and was the son of the hero Zal and Rudaba, the daughter of the Kabul king. The story of the love between Zal and Rudaba contained in the "Shahnama" is a graceful lyrical episode of a majestic epic full of a warlike spirit.
Having defeated Afrasiab, Rustam elevates to the Iranian throne Kei-Qubad (Kava-Kavada), a descendant of Feridun. Afrasiab escapes for Oaks (Amu Darya). Rustam defends against the Turanians the land of the sun, Iran, under Kava-Kavad and his successors - Kava-Usa (Kei-Kavus), Kava-Syavarene (Siyavakusha) and Kava-Khusrava (Kei-Khosrov). On his horse Rakhshe, fast as lightning, which one of all horses has withstood the test of the pressure of his heavy hand, Rustam, with a tiger skin draped over his shoulders, beats with a lasso and a mace in the shape of a bull's head, and no one can resist him. His body is like copper, his appearance is like a mountain, his chest is wide and high, his strength is abundant, and as soon as they see him, enemies are terrified. Even divas are powerless to fight him.
Irritated by the prosperity of Iran, Ahriman comes up with new means to destroy those serving the god of light. He arouses arrogance and greed in the soul of Kay-Kavus; Kay-Kavus reaches such insolence that he considers himself equal with the gods, and ceases to honor them. Imagining himself to be omnipotent, he does a number of insane deeds and brings disaster upon himself. The "Shahnama" tells how Ahriman brings enemies to Iran three times and threatens Iran with death three times. But every time a strong hand. Rustama repels enemies, and finally Kei-Kavus, enlightened by disasters, becomes sane.
Rustam and Suhrab
In a rage from the failure of his plans, from the renewed prosperity of Iran, over which the sun is shining again, Ahriman turns his anger on the hero who destroyed all his intrigues, and manages to confuse matters so that Suhrab, the son of Rustam, who was born in Turan, leads the Turanians to Iran ... The father, not recognizing his son, kills him in a duel. Inexpressible grief takes possession of Rustam's soul when he learns that a courageous young man killed by his dagger is his son who went to war to find his father. But even after this terrible shock with a heavy blow of fate, the praised Firdousi Rustam remains the defender of the holy Iranian country.
The Legend of Siyavush
Ahriman's malice soon invents a new plot. Siyavush ("Dark-eyed", avest. - Syavarshan), one more great hero "Shahnameh", the son of Kay-Kavus, pure in soul and beautiful appearance, whom Rustam taught all military prowess, becomes a victim of Ahriman's enmity. Siyavush's stepmother, Rudaba, irritated that he rejected her love, wants to ruin him with intrigues and slander. But Siyavush's innocence breaks the web of lies. Then another danger befalls him. Fearing Rustam and Siyavush, Afrasiab made peace with Iran. Kay-Cavus, seduced by evil advice, wants to renew the war, demands that his son violate this word. Siyavush indignantly rejects treachery. The father insists on his demand, and Siyavush runs away to Afrasiab. The Turanian king accepts him with joy, marries his daughter, gives the province to him.
But happiness does not smile at Siyavush for long in the palace that he built among rose gardens and shady groves. The legend "Shahname" tells about him how Gersives, the brother of Afrasiab, envious of the valor and talents of the Iranian hero, fills the king's soul with suspicion that Siyavush is in relations with his enemies, and Siyavushu says that he is in danger and convinces him to flee. A detachment of Turanians was set up on the road to lie in wait for him; he is taken prisoner, and Gersives cuts off his head.
This new crime is stirring up a bitter war. Angry Rustam girded with a dream to avenge Siyavush. Ferdowsi describes how the defeated Afrasiab has to flee to the sea of \u200b\u200bthe Chin country. His son dies the same death as Siyavush, Turan is terribly devastated.
The war rages even more violently when Key-Khosrov, the son of Siyavush, born after the death of his father, hidden from persecution and brought up by shepherds, ascends to the Iranian throne. The struggle of peoples takes on a colossal size: many kings lead their troops to the aid of the Turanians, all central Asia joins against Iran. The army of Kay-Khosrov will, apparently, be suppressed by the multitude of enemies. But Rustam again saves the kingdom. His battle with the enemies lasts forty days. They scatter before him like clouds driven by a storm. Afrasiab cannot resist his strength, and after a long struggle the sword of vengeance falls on his head. Comprehends death and insidious Gersives. The victorious heroes of "Shahnameh" return to their homeland.
Prophet Zerdusht in "Shahnama" by Ferdowsi
Soon after this, Key-Khosrov, the just king, was taken from the earth in a forest seclusion and ascended into heaven to the sun. Lograsp (Aurvatashpa), whom he appointed as his successor, ascended the throne of Jemshid. Lograsp built magnificent temples to serve fire and palaces in Balkh. According to the Shahnama, he did not reign for long; the throne was succeeded by his son Gustasp (Vistashpa, "the owner of horses"), in which the victory of the worshipers of the gods over the forces of darkness ends with the revelation of a new purified religion of light to Zerdusht (Zarathustra, Zoroaster). Ferdowsi tells how the new Zoroastrian doctrine is being accepted everywhere, altars serving fire are erected everywhere, and in memory of the establishment of the true faith, Zerdusht plants the sacred Kishmer cypress.
Rustam and Isfandiyar
The forces of darkness are trying to eradicate a new faith that threatens to destroy their dominion forever. At their instigation, the Turanian king Arjasp, the grandson of Afrasiab, demands that Gustasp expel Zerdusht and return to his old faith. Gustasp does not agree, and Arjasp goes to war against him. But the Turanian army was defeated by the son of Gustasp, the second favorite hero of "Shahname", Isfandiyar (Spentodata), whose whole body, except for the eyes, was invulnerable, by the grace of the miraculous power of the wise prophet bestowed on him. Ahriman's rage now turns its anger towards Isfandiyar, arouses suspicion against his son in Gustasp's heart, and the father sends Isfandiyar to extremely dangerous deeds so that he perishes in these enterprises. But the young man overcomes all the dangers, performs, as once Rustam in the campaign against Mazanderan, seven exploits, and again defeats the Turanian king who invaded Iran and destroyed the altars of service to the fire.
Gustasp reconciles with his son, and promises to give him the kingdom if he brings Rustam in chains, who behaved in Sistan as an independent sovereign and did not fulfill the duties of a vassal. Isfandiyar obeys the command of his father, although his soul is indignant against this and is filled with gloomy foreboding. Rustam does not want to submit to the shameful demand, and a duel begins between him and Isfandiyar in a forest remote from the troops. The description of this battle is one of the most famous episodes of the Shahnameh. Rustam and Isfandiyar are fighting day after day. Victory hesitates. The wounded Rustam goes to the hill. The magic bird Simurg sucks the blood from his wound and takes him to the sea of \u200b\u200bthe country Chin, where the elm stands, which has fatal power over Isfandiyar's life. Rustam tears off a branch from him, makes an arrow out of it, and the next day resumes the duel with Isfandiyar. The young man does not want to end the fight, Rustam shoots an arrow in his eye and kills him. But by this Rustam doomed himself to death: the prophet Zerdusht uttered a spell that the one who killed Isfandiyar would soon die himself.
Black-winged spirits of death fly around Rustam's head; he must follow Isfandiyar into the cold kingdom of the night. Like Irej, he dies from his brother's deceit. While hunting in Kabulistan, he falls into a pit, at the bottom of which swords and spears are stuck with their points up. This pit was treacherously prepared for his fall into it by the Kabul king, on the advice of his envious brother, Shegada. Rustam's father, old man Zal, goes to war against the murderers and, having avenged his hero-son, dies in grief over the death of his family.
With a deeply tragic feeling, the "Shahnameh" places a mourning banner over the graves of its favorites and sings the funeral song of a glorious life that has fallen to an inexorable fate. The legends and names that Ferdowsi's poem conveys to us have been continuously preserved in the memory of the Iranian people for centuries. The Iranians attribute all the huge ancient structures to Jamshid, Rustam or Zohak.
Current page: 1 (total of the book has 18 pages)
ACADEMY OF SCIENCES OF THE USSR
DEPARTMENT OF LITERATURE AND LANGUAGE
LITERARY MONUMENTS
FIRDOWSY
SHAKHNAM
VOLUME ONE
FROM THE BEGINNING OF THE POEM TO THE STORY OF SAVE
The publication was prepared by Ts.B. Banu, A. Lakhuti, A. A. Starikov
PUBLISHING HOUSE OF THE ACADEMY OF SCIENCES OF THE USSR
Moscow
1957
Editorial board of the series "Literary Monuments":
academician IN. P. Volgin (chairman), academician V. V. Vinogradov, academician M. N. Tikhomirov, Corresponding Member of the USSR Academy of Sciences D. D. Moisture, Corresponding Member of the USSR Academy of Sciences N. I. Konrad (Deputy Chairman), Corresponding Member of the USSR Academy of Sciences D. S. Likhachev, Corresponding Member of the USSR Academy of Sciences S. D. Skazkin,professor AND. I. Anisimov, professor S.L. Utchenko,candidate of Historical Sciences D. V. Oznobishin (Scientific Secretary)
Responsible editor corresponding Member of the USSR Academy of Sciences E.E. VERTELS
Translation editor L. LAHUTI
From the editor
Ferdowsi's poem "Shahnameh" is a heroic epic of the Iranian peoples, a classic work and the national pride of literatures: Persian - modern Iran and Tajik - Soviet Tajikistan, as well as a significant part of Iranian-speaking peoples of modern Afghanistan.
Deeply national in content and form, Ferdowsi's poem was a symbol of the unity of the Iranian peoples in the difficult centuries of feudal fragmentation and foreign oppression, the banner of the struggle for independence, for national language and culture, for the liberation of peoples from tyranny.
The humanism and nationality of Ferdowsi's poem, in a peculiar way combined with feudal-aristocratic tendencies natural for the monuments of the early Middle Ages, its high artistic merit made it one of the most significant and well-known classical works of world literature.
"Shahnameh" in translations into many languages \u200b\u200bof the world has become the property of a wide range of readers. In Russia, Firdousi's poem was first introduced to VA Zhukovsky's free treatment of the episode “Rustem and Zorab”. At the turn of the XIX and XX centuries. there were translations of fragments of "Shahnameh". A significant number of poetic anthologies were published during the Soviet era, in 1934-1936, in connection with the celebration of the millennium from the birthday of Ferdowsi. Several episodes in poetic processing have been published in the most recent years. However, a complete translation of the poem into Russian has not yet been available.
This edition fills this gap and provides a translation of the entire poem, made directly from the original and combining, as far as possible, scientific accuracy with artistry. The first volume contains:
the poetic translation of "Shahnameh" from the beginning of the poem to the legend about Rostem and Sohrab, made by Ts. B. Banu, edited by A. Lakhuti;
historical and literary essay "Ferdowsi and his poem" Shahname "", written by A. A. Starikov, the essay introduces the main problems of studying the life and work of the poet, with the content and literary history of "Shahnameh";
commentary on the translation verses, compiled by A. A. Starikov; a bibliography of the main works on the "Shahnama", a short afterword of the translator, as well as the name, geographical and subject indexes.
The edition is designed for 5-6 volumes.
[INTRODUCTION] 1
These verses are the traditional author's preface, preceding the actual narrative - the story of the kings.
In the name of the one who created soul and mind 2
Natural, for a representative of the deep Middle Ages, turning to God at the beginning of work. Poets of the East, as a rule, began their work with a short (10-15 bayts) appeal to God, usually called dibache (from diba, dibach - brocade), since these introductory bayts were decorated with colorful headpieces with gold and silver, making up a “brocade page” of the book. Regardless of the author's poetic "introduction, medieval scribes traditionally began their work with the basic formula of Muslim piety:" In the name of God, merciful, merciful "- introductory words to the Koran as a whole and to each of its" sura "(chapter) in particular. The scribe's introductory formula precedes poetic text "Shahnameh" in most manuscripts and editions of the poem.,
Over whom not to rise soaring thoughts,
Who gives a place to everything and a name 3
Who gives a place to everything and a name - In the original literally: "the lord of the name" ( hodawand-e us) and "lord of the place" ( hodawand-e jai).,
Grants us blessings, leads us forward.
He rules the universe, reigns over the sky,
He lit the sun, and the moon, and Nahid 4
Nahid is the Persian name for the planet Venus.,
He will accept higher, notions, names;
He has embodied the world in visible images.
Don't bother your sight: it's all the same
10 We cannot see the Creator with our eyes 5
This beit was constantly cited by the enemies of the poet as proof of his heretical, in this case rationalistic, views on the nature of God.,
Even thought cannot find a way to it;
Honor him above all names in the world.
The one who is exalted above all by nature,
It is impossible to embrace with soul and mind.
Although the mind is sometimes mature in judgments,
He can only judge what he saw
We cannot add praise worthy of the Creator,
We must serve him tirelessly.
He gave being to both soul and mind -
In his creation He cannot be contained.
20 Our Mind And Spirit Are Not Capable To The End
To comprehend and glorify the greatness of the Creator.
Be convinced in His being,
Forget doubts and idle thoughts.
Serving Him, Truth Must Seek ,
To penetrate into his commands with the soul.
He who will attain power, who has attained knowledge;
Knowledge makes the old man younger in soul.
There is a limit to the word, there is nothing higher;
30 The Creator is inaccessible to the mind.
[WORD ABOUT MIND]
Oh wise, it should not be at the beginning of the path 6
The praise of reason is the first thing the great poet addresses. These lines are traditional, they are characteristic of the poetry of Sassanian Iran, but they are original in comparison with most of the later classical authors who were sophisticated in verbose praise of Allah, Muhammad, his companions, the first caliphs, etc.
The glorification of reason, be it a philosophical category of Greek Neoplatonism or the tradition of Sassanian Zoroastrianism, cannot but be regarded as a kind of expression of Ferdowsi's religious freethinking.
To extol the virtues of reason.
[Tell your thoughts about the mind,
Think about the fruits from people do not hide 7
The parenthetical couplet is, in all likelihood, a variant of the previous bayt (the same rhyme with herad in adjacent verses), although it is preserved in most manuscripts and publications..]
The highest gift of all that Ized has sent us 8
Ized (avest. Yazata - worthy) is the main pre-Muslim term for a bright deity.,-
Our mind is worthy to be the first to be sung.
Salvation in him, consolation in him
In our earthly life, and in the other world 9
In our earthly life, and in the other world, that is, in the earthly world and in the heavenly world. The concept of two worlds is common to the Eastern Middle Ages. In Ferdowsi, we naturally meet an idealistic idea of \u200b\u200bthe afterlife, but the later reactionary (mainly Sufi) interpretation of the sensory world as devoid of reality, which is only a dim reflection, a shadow of the true world of ideas, is alien to him..
Only in the mind is happiness, trouble without it,
40 Only reason - wealth, need without it.
As long as reason is in darkness, forever
Man will not find joy in his soul.
So the thinker teaches that he is rich in knowledge,
Whose word is a treasure for those thirsty for truth:
If the mind will not guide you,
Your deeds will hurt your heart;
Reasonable will consider you possessed,
A native, like a stranger, will sweep you away.
In both worlds he exalts us;
50 In chains, the unfortunate, whose mind has died out.
Is not the mind the eye of the soul? Can not found
With a blind soul of a good path.
He is the first among the eternal creatures of the Creator 10
There was also a slightly different interpretation of these bytes in connection with the double spelling: se pass and sepas... Sepaz - three guards (vigilia), sepas - praise, for example, in the old experience of translating "Shahnameh" by S. Sokolov:
Let it be known that the mind was created first. He is the guardian of our soul - give it praise, Praise with your tongue, and hearing, and with your eyes, Then, through it, good and evil to you.,
He guards the hearts of three guards.
Hearing, sight and speech are your three guards:
You will know both good and evil through them.
Photo from the so-called Khamadan bas-relief found during excavations near Khamadan. Above the carved image of Ferdowsi with the bird Simorg (?) Is the date - Hijri years 955 and 833 -, and also verses from the Introduction to the "Shahnama"
And how they lived with glory
His heroic war days.
(verses 277-280)
Who would dare to sing the mind and soul?
Who would have heard the daring, answer?
If there are no listeners, words are useless.
60 Thou mind turn to the first days of nature.
The crown of the universe, you were created by the Creator,
You discern the image and essence in everything.
Let your mind be your driver
You will be your deliverer from evil.
Find the truth in wise words,
Talking about her, go around the whole world.
Strive to comprehend the science deeper,
Thirst for knowledge with eternal thirst.
Only the first knowledge will flash your light
70 You learn: there is no limit to knowledge.
[ABOUT THE CREATION OF THE WORLD]
First, so that you study everything,
Listen to the story of the beginning of the beginnings.
Showed his hidden strength
Creator: He commanded being;
Not knowing labor, he created nature;
The elements arose by His will.
Four of them: the flame that always shines 11
Ferdowsi means four primordial elements - elements: fire ( atash), water ( ab), air (or wind - bad) and earth (dust - hack), reflecting the general religious and philosophical ideas of the Muslim Middle Ages, intertwined with the philosophical concepts of the Greeks, folk beliefs and religious dogmas of Mazdaism..
And the air, under them - earth and water.
In the beginning, the movement gave birth to fire,
80 And the land was then generated by heat;
The calm was born,
And cold - moisture, that's the law.
They, fulfilling their purpose,
Created being on the young earth;
From flame with air, land with water
Being born, the phenomena flowed in succession.
A revolving vault arose above the earth,
Who appears wonder after diva from the heights.
He illuminated the world with truth and mercy
90 By the will of the Giver of knowledge and strength.
Everything came into harmony over the vastness of the earth,
And seven over twelve gained power 12
And seven over twelve gained power, that is, seven planets (including the Sun and the Moon) are located in the twelve constellations of the Zodiac. The image is associated with the astrological ideas of the Middle Ages, according to which the planets, located in one combination or another, in various constellations determine the fate of people,.
One heaven rose above the other 13
One heaven rose above the other. - Here Ferdowsi accurately reflects the general ancient and medieval ideas about the heavens as crystal concentrically rotating spheres (Ptolemy's system). There were usually seven such spheres-heavens (according to the number of planets, including the Sun and the Moon). Above them, the eighth heaven was conceived - the sphere of fixed stars and, finally, the all-embracing fixed "heavenly sky", paradise - the seat of the Divine. Thus, in antiquity, they numbered seven, eight, and nine heavens.,
And the world cycle began.
Seas and hills and fields arose;
The earth became a shining beacon.
The birth of mountains, the raging waters. ... ...
And now a blade of grass rises from the soil.
The time has come for the earth to rise, -
100 Until then, she was drowning in darkness.
A beam of a bright star shone in the sky,
And the limit was illuminated by the light of the earth.
The fire went up, - the waters flowed down,
And the sun began its run around the earth 14
This thought is a reflection of the geocentric ideas of the world that prevailed in the Middle Ages (Ptolemy's system)..
Trees and herbs have grown everywhere, -
They turn green and stretch upward.
One vegetation is destined for them,
And they are not given to move on the ground.
But now the walking beast is created;
110 Both herbs and trees are more perfect he.
He lives for food, rest and sleep;
He was not given any other joy.
Grass and thorns are all his food;
He was not created to possess thought and speech;
He does not know what leads to evil, what leads to good;
The Creator does not expect worship from him.
The Creator is omniscient, powerful and truthful;
He created, showing all the power of art.
This is the world, but no one has comprehended
120 Everything that conceals his visible face.
[ABOUT THE CREATION OF MAN]
In the chain, a man became the last link,
And all the best is embodied in him.
Like a poplar, he ascended as a proud head,
Gifted with mind and good speech.
He is a receptacle of spirit and mind,
And the world of the wordless is subject to him.
You go deeper with your mind, understand
What does it mean for us to be called human.
Is it possible that a person is so insignificant and small,
130 Why did you not notice the highest beginnings in him?
The earthly and the heavenly are intertwined in you;
Is it not given to you to connect the two worlds?
The last in a row, but in fate
You are the first in creation, know your worth.
I heard other words about it 15
Apparently, here Ferdowsi hints at the existence of other views that belittle the dignity of a person, including the idea of \u200b\u200ba person as a slave in the official religion.. . .
But who will divine the ways of the Divine!
Think about what lies ahead;
Having chosen a good goal, go straight to it.
Teach yourself not to be afraid of work:
140 Work with reason, with honor, always in agreement.
So that evil does not set a net for you,
So that you can resist the bitter fate
And I did not know grief in this world and in that
And he appeared clean before the highest court,
Think of the vault of heaven that we
The disease sends and gives balm.
He does not age from the passage of time,
I am not exhausted by labor, sorrows;
Not knowing rest, he runs
150 And decay, as we are, is not subject to eternity;
He sends us a reward, judges our deeds;
You cannot hide neither good nor evil from heaven.
[ABOUT THE CREATION OF THE SUN]
A sparkling yacht reigns in the sky
Not air, not smoke, not water, not dust.
There bright lights always shine, -
As if a garden was decorated in Novruz 16
Novruz is the first day of the Persian New Year, the day of the vernal equinox (March 21-22 of our calendar). According to the Persian solar calendar, Novruz is celebrated on the first day of the month of Ferverdin. The Novruz holiday, which has survived in Muslim times, is the main and favorite national holiday in Iran. It should be noted that in ancient times Novruz was celebrated not on the day of spring, but in summer, on the day of the solstice, the first day of the month of Fire (Azer)..
There is a life-giving diamond floating proudly,
The radiance of the day illuminates us.
From the east, at one in the morning like a golden shield,
160 He floats in the sky, blinding beauty.
Then the earth shines with brilliance,
The dark world brightens, merry hearts.
But the sun bowed to the west, and now
The night, full of darkness, floats from the east.
They will never meet in the run of time -
This is an immutable, eternal law.
Oh you, that, like the sun, shines in the sky!
Tell me, why don't you shine for me?
[ABOUT CREATION OF THE MONTH]
Given the clear lamp of the midnight mist 17
The images of the month and the sun were widely used both in folk poetry and in the classical literature of Tajiks and Persians. The full moon - a symbol of perfect beauty and all overshadowing brilliance, as a rule, was opposed to a new month (crescent) - an emblem of sorrow, despondency, damage..
170 Do not go astray, do not get bogged down in evil!
For two nights he is invisible in the vastness of heaven,
As if, tired of spinning, disappeared.
Then appears yellow, emaciated,
As one who is condemned to suffer from love.
But only he was seen from the ground,
He hides again in the dark distance.
The next day it shines brighter from the heights
And the radiance pours on the earth longer.
By the end of two weeks that sickle will become a disk
180 To steadily go to harm again.
He looks thinner every night,
Glides closer to the radiant sun.
He was so created by the Supreme Lord;
It will not change forever.
[PRAISE OF THE PROPHET AND HIS COMPANIES] 18
The traditional Muslim Middle Ages appeal to the prophet (Muhammad) and - depending on the religious sense - to his main companions and immediate successors: among the Sunnis - to the four righteous caliphs (Abu-Bekr-Bubekr, Omar, Osman and Ali), among the Shiites - to Ali, the husband of Fatima, the daughter of the prophet, with silence or attacks against the usurpers and enemies of the prophet's family (i.e., the first three caliphs). In the text that has come down to us, "Shahnama", with emphasized chanting of Ali, his three predecessors are also remembered for good. However, in comparison with the following verses (211-212), this mention gives the impression of some kind of accident, deliberation. In any case, the authenticity of a number of these beits is doubtful, and in the text they are enclosed in square brackets.
Only faith and knowledge save your spirit,
Search tirelessly for salvation.
If you want peace in your heart,
Do not want to be tormented by longing and shame, -
Penetrate your soul into the words of the prophet,
Wash their life-giving hearts with dew.
190 The one who saw the Divine light spoke,
In whose power is the command, in whose power is the prohibition:
[The world, after the prophets that God gave him,]
[I have never seen a husband worthy of Bubekr.]
[Omar, who proclaimed Islam to the peoples,]
[He decorated all countries like gardens.]
[Osman, that he became the chosen one after him,]
[He was full of humility, warmed by faith.]
[The fourth - Ali was, the husband of Fatima,]
200 [Who did we hear from the prophet:]
“I am the city of truth, the gate to me is Ali”, -
They spoke the prophet with good lips.
Indeed, this is his will;
I hear eternally holy words.
[Honor the glorious name of Ali and others]
[Because the faith was strengthened with them.]
[The Prophet is like the sun, like the stars - they are. ]
[Honor all: their fates and days are inseparable.]
Faithful slave, mail I prophet family;
210 The dust where the successor walked, I will sing.
Truly, I do not care about others;
Others will never glorify my verse ..
Introduced to the wise the world-ocean,
Where, surging waves, a hurricane roars.
Hoisting sails, on stormy waters
Ships sail - there are seventy of them 19
The ships sail - there are seventy of them. - Seventy ships rushing along the stormy ocean of life, according to the teachings of Muslim theologians, symbolize seventy religious beliefs. An image traditionally used in Muslim theological and fictional literature. According to the explanation of later theologians (Sufis), all these rumors (judgments) should more or less easily lead to salvation (to the shore), since they are based on faith in God. Only materialistic philosophers (dahri) with their denial of faith will certainly perish. In particular, the famous scientist and poet, the freethinker of the 11th-12th centuries, was ranked among such materialists condemned to death as their head. Omar Khayyam. Ferdowsi figuratively emphasizes the reliability of the ship of the prophet and Ali (that is, of the Shiite direction) and his loyalty to him..
Between them there is one spacious ship;
Pheasant's eye is more beautiful.
With relatives on it: Muhammad and Ali, -
220 Prophet and successor, the luminaries of the earth.
The sage, seeing this vast expanse,
In which the confused look is lost,
I learned that the shafts will overturn the ships,
And trouble will inevitably befall everyone.
He said: "From Nebi and Vesi to drown 20
Here in translation the Arabic terms of the original are used. Nebi is the prophet, Vesi is the executor, the executor of the will of the prophet, his legitimate heir in the minds of the Shiite Muslims, that is, Ali., -
Isn't this the only way to heaven?
Shall give me a hand, delivering from evil,
Keeping the crown, and the banner, and the throne,
With him is a crab who owns a wine stream,
230 And honey, and milk, and the key of paradise. ... . "
If you want to enter the abode of bliss, -
You only with Nebi and Vesi on the way.
Forgive me if you don't like these words
This is my way and this is the custom.
Born and die repeating the words:
"I am the dust under the feet of the sacred lion" 21
A lion ( hader - Arab.) - the epithet of Ali..
If your heart is a hotbed of error,
Know that this heart is your sworn enemy.
Despised who is given to the great as enemies;
240 Let Yezdan burn his body with fire!
Feeding the soul with enmity to Ali
More wicked, believe, of all wicked earth.
You are your life, look, do not play,
Do not reject saving companions.
Walking with the glorious side by side, and myself
You will incline to glorious, great deeds.
How long shall I keep this saying?
I'll shut up: he can't find a limit.
[ABOUT THE ORIGIN OF "SHAKHNAM"] 22
This section deals with the collection of ancient legends in one book ("Khodai-name", the so-called Mansurov's prosaic shahnameh) - which is the basis of Ferdowsi's versification.
What to sing about? Everything has been sung for a long time.
It is only given to tell me what was said.
I will not find unknown legends,
250 The fruits are all harvested in this garden.
But if the fruits are not easy for me to pick -
I don't think so high to climb, -
A cool shadow will lure under the tree
Will hide, save a blessed shade.
Maybe I'll get my place
Under the branch of that shadowy tree -
Escaping oblivion, I will not perish in the dust,
I will remain in the book of the greats of the earth.
Not all life paths are the same:
260 You do not consider my story a fiction;
Every speech in it agrees with reason,
At least I had the occasion to clothe a thought in a symbol.
The old book was kept, and in it 23
Apparently, this refers to the Pahlavi Sassanian chronicles, which also included the ancient epic legends of Iran. According to legend, at the end of the reign of the Sassanids, they were brought together into one extensive "book of rulers" (pehl. - "Grab-namak"). "Hvatay-namak" (as well as its Arabic translations of the 8th-9th centuries) formed the basis of the New Persian prose collections of the 10th century. (hodai-name - shahnameh), which in turn served as the basis for subsequent versions. It is not without the likelihood that we are talking directly about the New Persian Mansurov Shahnama.-
There are many legends of the disappeared days.
In the hands of the mobs, that treasure has survived 24
The mobeds (mubeds) are the ministers of the Zoroastrian cult, representatives of the priestly caste of the Sassanian state that dominated, along with the military land aristocracy. At the time of the creation of the Shahnameh, Zoroastrianism had not yet been outlived, especially in the rural areas of Central Asia and eastern Iran. Term mobed, mobed (Farsi) - in fact, "the foreman of the magicians-priests" (Old Pers. magupati). In the "Shahnama" mobeds act already as wise advisers, experts and keepers of traditions, and not as actual worshipers.,
But each sage owned only a part.
There lived a kind of a dehkan knight-sage 25
A kind of dekhkan knight-sage - that is, he belonged to the ancient landed aristocracy. Opposed to the new feudal order and the caliphate, the dekhkans of that time, along with the mobids, were the main keepers and connoisseurs of ancient legends. Under the words "knight-sage", undoubtedly, they mean Abu-Mansur ibn Abd-ar-Rezzak - the largest land magnate and ruler of Tus, and later of the whole of Khorasan, who took an active part in the complex political struggle of the middle of the 10th century. The creation of the Mansurovsky prosaic shahnameh is associated with the name of Abu-Mansur. Ferdowsi does not mention here the name of Abu-Mansur, which is odious for Mahmud Ghaznavidsky.
270 From pure, kindly illuminated hearts.
He loved to penetrate into the depths of centuries,
The forgotten ones were brought into the world.
Mobs from near and far sides
He summoned and recreated the book of times 26
Apparently, these beits speak directly about the creation of the New Persian (in the Farsi language) code, known as "Khodai-name" or Mansurov's shahnameh..
I asked the elders about the ancient kings,
About glorious warriors-heroes, -
How proudly they ruled in the old days
To the earth that is now held captive by grief,
And how they lived with glory
280 Their heroic, military days.
The elders told each other after
About the life of kings, about the flow of years,
And the knight, diligently listening to the speeches,
I wrote them into the cherished book myself. ... ...
So he erected an eternal monument to himself.
Honor the wise hero is small and great.
[ABOUT THE POET DAKIKI] 27
Dakiki is a talented poet, a contemporary of Ferdowsi, killed in the prime of his life and talent by his slave. Several vivid lyrical fragments and a thousand bayts of the epic version about the appearance of Zerdesht (Zoroaster), included by Ferdowsi on behalf of Dakiki in the text of "Shahnameh", have survived from Dakika. However, it can be assumed that Dakiki, versioning the Mansurov collection, wrote more than a thousand bayts, preserved in the text of the Shahnameh.
That memorable work became famous;
Listening to the reader, the people gathered.
Everyone was in love with these legends,
290 Who is endowed with a pure soul and mind.
Rumor spread about the young singer
With charming speech and clear mind.
"Legends, - he said," I will send in verse ",
And joy settled in people's hearts.
But his companion was a secret vice,
And in severe struggles, the singer was exhausted.
Death brought on by evil
She put a black shell on the young man.
Sacrificing his life to vice,
300 He did not know carefree and joyful days;
Slain by the hand of his servant,
Died: fate turned away from him.
As soon as he sang in two thousand lines
Goshtasp with Arjasp - his time has come 28
As soon as he sang Goshtasp and Arjasp in two thousand lines, his time came. This beit is taken by the translator not from the main text of Wollers, but from the footnotes. Goshtasp is the shahanshah of Iran, patron and follower of the teachings of Zerdesht, Arjasp is his political opponent and a bitter enemy of the new faith (Zoroastrianism)..
He died and did not finish the tale:
The star of the young singer went out.
Be merciful, God, forgive his sin,
Do not deprive him of heavenly joys!
[ABOUT CREATING A POEM] 29
The traditional section of the poetic introduction in classical Tajik and Persian poems of the Middle Ages, usually shedding light on the personality of the author of the poem and the circumstances associated with the beginning of work on the book. From this subsection, we learn that Ferdowsi turned to the idea of \u200b\u200ba poetic embodiment of the Mansurov legends about the kings after the tragic death of Dakika, already in adulthood. This section also contains many other points of value to the researcher.
I renounced thoughts of the young singer,
310 The soul went to the throne of the lord 30
In the original, literally: "to the throne of the king of the world", which can also be understood as an appeal to Mahmud Gaznevidsky..
I decided to devote days to that book,
The old ones were to translate into verses.
I asked many people for advice more than once,
Unwittingly fearing the vicissitudes of fate.
Perhaps I won't stay here for long,
Another will have to leave his work.
In addition, I am deprived of true wealth,
And my work - will he find a connoisseur?
At that time, war was burning everywhere 31
We are talking about unrest and civil strife in the last years of the collapse of the Samanid state (end of the 10th century).;
320 The earth has become cramped for thinkers.
In such doubts day after day passed;
I kept my cherished thought secretly.
I have not seen a worthy husband anywhere,
Which would become my support in my work. ... ...
What is more beautiful than words, captivating mode?
Old and young praise him enthusiastically.
[God would not have created a wonderful Word -]
[The prophet could not have shown us the path.]
I had a friend - we were that double
330 Walnut, covered with one shell.
“To me,” he said, “your bold plan is sweet;
You, friend, have stepped on a good road.
I will hand the Pahlavi book to you 32
This refers to the Mansurov Shahnameh, that is, a book that is Pahlavi only in its original source. There are serious reasons to believe that Ferdowsi did not know the Pahlavi language (more precisely, the Pahlavi graphics).,
Get down to business, do not resist fate.
Free speech, you have a youthful fever,
You have a gift of heroic poetry.
You skillfully compose the song of the masters
And so deserve honor from the greats. "
He brought the cherished book later,
340 And my gloomy spirit was lit up with a ray.
[Praise of Abu Mansur Ibn Muhammad] 33
In a number of old Shahnameh manuscripts this subtitle is absent altogether or is given simply - Abu-Mansur Muhammad. Abu-Mansur is most likely one of the rank and file representatives of the old (dekhkan) aristocracy of Tus, who died unknown in the midst of civil strife.
At that time, as I planned to begin work,
There lived a husband whom the supreme nobility was proud of;
From a kind of warriors, a young prince
With a shrewd mind and a bright soul.
He was judicious, humble and courageous,
He had a gift of speech and a gentle voice.
He said to me: "I am ready to do everything,
To direct your spirit to the creation of words.
Yours, than I can, I will facilitate the work,
350 Live peacefully without worries and needs! "
As the fruit is protected from the cold, the shore
I am a patron from troubles and worries.
From the dust he lifted me up to heaven,
That righteous man, the beauty of the rulers.
Greatness befell that prince;
The treasures seemed to him to be dust;
He did not appreciate the perishable goods of the earth
And in his heart he kept high fidelity.
But the great one disappeared, left our circle,
360 Like a poplar plucked out by a storm suddenly.
Struck fatal by a villainous blow,
He was not found dead, nor alive 34
He was not found dead, nor alive. - This indication of Ferdowsi about the unknown death of Abu-Mansur Muhammad excludes the possibility of identifying him with the historical Abu-Mansur - the ruler of Tus, poisoned by the Samanids in 963-964..
Not to see me the king's camp and shoulders,
Not to hear his mellifluous speech.
The patron has died away, and I am a hundred, d,
Like a willow leaf, I trembled in anguish.
But I remembered the prince's reasonable advice,
He brought the lost soul into the light.
The prince said: "If you can complete your work,
370 You must present his crown bearer. "
An obedient heart found peace
Hope in my soul shone with light.
And I started this book from books,
To the poem to the glory of the lord of the lords 35
This refers to Sultan Mahmud Ghaznavidsky., -
The one who is led by a lucky star,
Owns the throne, owns the crown. ... ...
Since the Creator created this world,
He never gave such a king to the world.
[PRESENTATION OF SULTAN MAHMUD] 36
These concluding beits of the poetic "Introduction" to the poem are a panegyric to Sultan Mahmud Ghaznavidsky.
Only the sun showed the radiance of the rays,
380 The world has become brighter than ivory bones.
Who is called the sun, giving warmth?
From whose rays did dawn light on earth?
That is the triumphant king Abulkasim 37
Abulkasim ( Abu al-Qasem) - one of the honorary names of Mahmud Ghaznavidsky.,
Throne established over the sun itself.
Sunrise and Sunset he gives beauty 38
The point, apparently, is that Mahmud Ghaznavidsky, who firmly secured the east of Iran and India, successfully strengthened his position on the approaches to the west of Iran, that is, acted in the halo of a restorer of the ancient statehood.;
The whole region seemed to have become golden.
And my happiness awoke from sleep;
The soul is resurrected, full of inspiration.
I understood: the melodious word again,
390 As in the old days, destined to sound.
The image of the ruler cherishing in dreams,
Once I fell asleep with praise on my lips.
My soul, in the darkness of the night is clear
She rested quietly in the arms of sleep.
Saw my spirit, full of amazement:
A burning lamp rose from the waves.
The whole world shone in the impenetrable night
What a yacht, by the light of that wonderful candle.
Dressed as an ant, satin dale;
400 On that ant there is a turquoise throne,
And the king sits, - that a month's face;
The lord is crowned with a diamond crown.
Built by a chain of endless arrows
And hundreds of elephants raise their fangs 39
The use of war elephants in the army, these "tanks of antiquity", exported by Mahmud from India, made a great impression on his contemporaries, although there were cases of using elephants in ancient Iran. In the decisive battle near Balkh (1008), Mahmud's five hundred elephants brought him victory over the Karakhanids..
At the throne is an advisor in whom wisdom lives 40
At the throne is a counselor in whom wisdom lives. - The name of the adviser - vizier Mahmud - has not been named. Most likely, this could have been the main vizier of Mahmud Ghaznavidsky before 1011 - Fazl Isfeini.,
Who calls the royal spirit to faith and truth.
Seeing the greatness of that halo,
Elephants and countless host and throne,
Looking at the face of the radiant king,
410 Nobles I asked, curiosity of grief:
“That sky with the moon, or a crown and a throne?
That the stars or the army dotted the valley? "
The answer was: "And Ruma and Hinda he is king 41
Rum - the Roman Empire, Byzantium, or rather the Asia Minor possessions of the Roman Empire; Hind - India.,
He is king of all countries from Kannuja to Sindh 42
Kannuj (or Kanauj - Arabicized from Skt. Kanyakubja) is the capital of one of the largest Indian states during the Muslim conquests of Mahmud Ghaznavid, now a small town on the Ganges River. Sindh - this means the valley of the lower Indus, where Muslims were early and firmly established. Old Muslim writers usually distinguished Hind (India is a non-Muslim country of Hindus) from Sindh - the Indus valley and Mekran..
Turan, like Iran, bows before him 43
Turan, like Iran, bows to him. - In this case, we are talking about the sovereignty of Mahmud over the possessions of the Karakhanids, that is, about Samanid Central Asia.;
His will to all is an immutable law.
When he put a crown on his forehead,
From the truth it dawned on the earth.
In a country where the laws of Mahmud reign,
420 Ferocious wolves will not touch the lambs.
From the towers of Kashmir to the Chin coast 44
Kashmir is a city in India; Chin - China.
Any ruler glorifies him.
Baby - barely torn from the breast -
Already beginning to babble: "Mahmud."
Sing this name in tinkling lines!
You will find immortality with that song for centuries.
There is no disobedient to his orders,
No one will break the vows of the ministry. "
And I woke up and got up on my feet,
430 And for a long time in the darkness he did not close his eyes.
I gave praise to that master;
Not gold - I gave my soul to him.
I thought: “Prophetic I had a dream.
The whole world is delighted with the actions of the Shah.
Truly the singer must glorify
Greatness, and his ring, and a crown. "
Like a garden in spring, the earth revives;
The meadows are dazzling, the fields are green,
And the cloud pours the desired moisture,
440 And the edge, like a radiant paradise, blooms.
In Iran, from his truth - grace,
Everyone strives to give him praise.
At the hour of the feast - he is unsurpassed in generosity,
In the hour of battle, he is a dragon throwing fire;
Elephant - mighty body, soul - Jebrail 45
Jebrail (Gabriel) is a biblical and Christian image of the archangel-evangelist. For Muslims, Jebrail is a messenger who conveys to the chosen one Muhammad the true words of Allah (surahs of the Koran).:
The hand is a spring cloud, and the heart is that of the Nile.
To overthrow the enemy in no way,
Wealth can not be rejected by him.
Neither the crown nor the treasury drunk him,
450 Neither work nor war frightens him.
Men who were raised by the ruler,
And those that are subject and those that are free,
All love immeasurably their king,
All are glad to submit to his will.
They have been given power over different lands,
Their names are glorified in legends.
And the first of them is the younger Vladyka's brother 46
And the first of them is the younger Vladyka's brother. - The younger brother of Mahmud Ghaznavidsky, Nasr. Governor of Khorasan, - the main Iranian regions of the Samanids. Apparently, he was a patron and connoisseur of literature. The poets of the so-called literary circle of Mahmud dedicated their best qasids to Nasr.;
No one can compare with him with a pure soul.
Honor glorious Nasr: mighty and great
460 You will remain under the shadow of the lord of lords.
The ruler whose throne is over the constellation Pervin 47
Pervin (avest. Paoiryaeinyas) is the constellation of the Pleiades. Also known under the Arabic name Sureya.,
Who was Nasireddin's parent,
Courage, intelligence, goodness of deeds
He took possession of the hearts of the most distinguished men.
I'll sing of the ruler of Tus 48
It is not clear in the text who is being referred to. One could assume Abu-Mansur, but in the edition dedicated to Mahmud Ghaznavidsky, this seems impossible.,
Before whom even a lion will tremble in battle.
Showering your people with generosity,
For good only glory, he lives in the world.
He leads the people along the path of Yezdan,
470 Wishing the king endless days. ... ...
May the land not lose its ruler,
Long live he forever, cheerful spirit,
Keeping your throne and golden crown,
Unaware of troubles, under a lucky star!
Now I will turn to my poem,
To this book of kings crowned with glory.