Khosrow và Shirin – câu chuyện tình bằng thơ của Nizami
Shapur, một họa
sĩ bạn thân của Khosrow, kể với Khosrow về nữ hoàng Hy Lạp Mahin Banu và cháu
gái Shirin của bà. Nghe mô tả của Shapur về sự hoàn hảo của Shirin – công chúa
Armenia, hoàng tử trẻ đã yêu Shirin,. Shapur được cử đến Armenia để tìm Shirin.
Shapur tìm được Shirin và đưa hình ảnh của Khosrow cho Shirin. Shirin đã yêu
Khosrow và trốn khỏi Armenia đến thủ đô của Khosrow là Mada'in; nhưng lúc đó,
Khosrow lại chạy trốn khỏi cơn giận của cha mình và sang Armenia để tìm Shirin.
Trên đường đi,
anh thấy Shirin đang tắm khỏa thân và gội đầu; Shirin cũng thấy anh ta; nhưng
vì Khosrow đã mặc quần áo nông dân khi đi đường, nên họ không nhận ra nhau.
Khosrow đến Armenia và được Shamira nữ hoàng của Armenia chào đón - nhưng anh
nhận thấy Shirin đang ở Mada'in. Một lần nữa, Shapur được cử đi tìm Shirin. Khi
Shirin quay lại Armenia thì Khosrow - vì cái chết của cha mình - phải trở về
Mada'in. Hai người yêu tiếp tục đi đến những nơi ngược nhau cho đến khi Khosrow
bị lật đổ bởi một vị tướng tên Bahrām Chobin và bỏ trốn tới Armenia.
Tại Armenia,
Khosrow cuối cùng cũng gặp Shirin và được cô chào đón. Tuy nhiên, Shirin không
đồng ý kết hôn với Khosrow; trừ khi Khosrow đòi lại quốc gia của mình từ Bahram
Chobin. Vì vậy, Khosrow phải rời xa Shirin ở Armenia và đi đến Constantinople.
Caesar đồng ý giúp anh chống lại Bahram Chobin với điều kiện anh phải kết hôn
với con gái Mariam. Khosrow cũng buộc phải hứa là sẽ không được kết hôn với ai
nếu Mariam còn sống. Khosrow đã thành công trong việc đánh bại kẻ thù của mình
và chiếm lại ngai vàng. Mariam, do sự ghen tuông của mình đã giữ Khosrow tránh
xa Shirin.
Trong khi đó,
một nhà điêu khắc tên là Farhad yêu Shirin và trở thành đối thủ của Khosrow.
Khosrow không thể chấp nhận Farhad, vì vậy anh cử anh ta như một người lưu vong
đến núi Behistun với nhiệm vụ bất khả thi là khắc các bậc thang từ vách đá dựng
đứng. Farhad bắt đầu nhiệm vụ của mình với hy vọng rằng Khosrow sẽ cho phép anh
kết hôn với Shirin. Tuy nhiên, Khosrow gửi một sứ giả tới Farhad và cho anh ta
một tin giả về cái chết của Shirin. Nghe tin giả này, Farhad gieo mình từ đỉnh
núi xuống và chết. Khosrow viết một bức thư cho Shirin, bày tỏ sự hối hận về
cái chết của Farhad. Ngay sau vụ việc này, Mariam cũng chết. Theo phiên bản của
Ferdowsi, chính Shirin đã bí mật đầu độc Mariam. Shirin trả lời lá thư của
Khosrow với một lời chia buồn châm biếm.
Khosrow, trước
khi cầu hôn với Shirin đã gần gũi với một người phụ nữ tên là Shekar ở Isfahan,
điều này dẫn tới sự trì hoãn kết hôn của hai người. Cuối cùng, Khosrow đến lâu
đài của Shirin để gặp cô. Shirin, thấy Khosrow đang say đã không cho anh ta vào
lâu đài. Cô rất tức giận vì Khosrow đã gần gũi với Shekar. Khosrow buồn vì bị
từ chối đã trở về cung điện của mình.
Shirin cuối
cùng đồng ý kết hôn với Khosrow sau một vài câu chuyện lãng mạn và anh hùng.
Tuy nhiên, Shiroyeh, con trai của Khosrow với vợ Mariam, cũng yêu Shirin. Cuối
cùng, Shiroyeh giết chết cha Khosrow và cử một sứ giả thông báo điều đó tới Shirin
là sau một tuần cô sẽ phải cưới anh ta. Shirin, để tránh kết hôn với
Shiroyed, đã tự kết liễu đời mình. Khosrow và Shirin được chôn cùng nhau trong
một ngôi mộ.
Metamorphosis Reviews of the Themes of Khosrow and Shirin
Story of Nizami in Farhadnameh of Arif Ardabili
Maryam Kiyanipour1*, Mahdi Novrooz2 1Phd Student, Department
of Persian Language and Literature,Khorasan e Razavi, Science and Research
Branch, Islamic Azaduniversity, Neyshabur, Iran, 2Assistant Professor,
Department of Persian Language and Literature, Khorasan e Razavi, Science and
Research Branch, Islamic Azad University, Neyshabur, Iran
Abstract The story of Khosrow and Shirin of Nizami is love
story and perfection orientation Khosrow by Shirin. Khosrow is the king seekers
enjoyment and pleasure objects, placed as a seeker on the path to Shirin love,
resistances of Shirin, faced with Farhad, distraction of Shekar and finally
union with Shirin, has been polishing Khosrow’s character, will change him.
This story has attracted the attention of various poets for centuries and
numerous Nazira1 of that composed. Arif Ardabili was one of those imitator2. In
this paper, these two effects are prominent themes were compared. It seems that
Arif is the plot of Khosrow and Shirin Nizami, but with changes in the function
of the characters has created in terms of themes, has created another Vis and
Ramin.
Key words: Themes, Khosrow and shirin, Arif ardabili
1. The story is
written in imitation of another story 2.
A poet who has imitated
INTRODUCTION
Khosrow and Shirin of Nizami is a perfect example of
committed literature, which has high literary value and also enjoys the backing
of strong intellectual and ideational. Approach of Nizami, is educational -
legal. This means that, following the presentation of ideas, is propaganda and
teaching, but is used to create a shell of lyrical charm. It makes the
combination of fantasy and reality literary material. Khosrow and Shirin is
also a combination of history and myth. Historical events combined with individual
and collective experiences of the poet’s inner world and poet. Since it is a
wise sage, is the effect of a strong word and meaning. Nizami by the creation
of Masnavi of five, revolutionized that has lasted for centuries “In Persian
literature this way intone ancient stories and rearrange them in new
traditions, has been a long official and print verification at the famous old
stories told and everyone friendly, great orator is called. New versions of
this narrative that common, species that have created fresh and new, everyone
to his place from the standpoint of speech and narrative value, are valuable
and important and it is instructive to compare them together: And also the
narrator of the story selection and interpretation of ancient and modern
rearrangement of its components in the series, examined. It is also sometimes
combined light upon the way social concepts and meanings and light on the way
the human mind works.”(Mozdapoor, 1992: 409) An imitator of Guyana, Khosrow and
Shirin of Nizami, Arif Ardabili that in the eighth century, «Farhadnameh» made
to order. Contemporary Arif Ardabili was Sultan Awais Jalayir and from
Azerbaijan. First on court of Sultan Awais Jalayir and then with invitation of
Shirvanshah Kaykavus bin Kayqubad (745-774) went to Shirvan and was a teacher
for his son. Arif was appointed to compose Masnavi by «Farhadnameh» Khosrow and
Shirin weight, Hazj Mosada Mahzouf, and it ended the year 771 AH. This Masnavi,
written in 4339 verses. Poet says about the source of his narrative: When your
city, Ardabil, to beg Kavos, Shirvanshah, which he had gone to train his son in
the sight of sculpture was a descendant of Farhad that his work, finds a book
about the legend of Farhad that Khosrow and Shirin of Nizami narrative that is
the overall difference. The legendary poet likes and it will take discipline
and affords it «Farhadnameh». Farhadnameh has two parts: Farhad and Golestan
and Farhad and Shirin. The poet claims that the insistence of friends’ pen is
for writing the second part, or he has no desire to compose it. He pretends it
does not claim to Nazira say. Nazira is not only a poet but in fact discussed
the general framework borrowed the story from Nizami but it also has the
reputation of Nizami story. Poet although the professor Nizami in the speech he
confessed, but the reason was that he scaly in the face of Shirin and Farhad
true and Khosrow, is a fictitious legend. Arif Ardabili the evolution of
literature after the military, is an interesting phenomenon. If Nizami system,
has extensive historical knowledge about Khosrow and Parviz, in effect Arif
Ardabili, Farhad and myths that has been practiced in Azerbaijan about him, so
Farhadnameh can be named as a memento of the oral literature of Azerbaijan in
that period, especially in Golestan story based on the narratives and legends
that are among the common people, have been composed. Arif story in Nazira that
is written among the school of Nizami, distinct and noticeable. So, we decided
to look at two poets theme and intellectual foundations.
THEMES Themes is thinking or intellectual structure that the
story is based on its shape. “I think the theme of the story or theme or
message when it interpreted the story, the author’s point of view and
orientation relative to the subject of the story.” (Mastour, 2007: 30) Discover
the theme or meaning of a work involves the relationship between work and the
world outside it. A story is always unique, always a special case. If we as
non-story, description or mere dialogue from the story to unearth clues is
likely that among these clues, the most obvious effect is the same subject.
(Scholes, 2008: 24). Gorky wrote: “themes, the idea is to be obtained from the
author’s experiences, idea that life itself put at his disposal but his impressions
in store for raw materials is formed, he raises to try to bring it into a new
form. “(Mirsadeghi, 2006: 177) Sometimes the theme is embodied in the main
character, but sometimes fiction themes is not clear and get the recognition
they need to reflect very much. Some of the stories are devoid of substance,
but such stories will not be successful and effective. Writers often express
the themes in their works eschew explicit and implicit methods for image and
describe it, there are, for example, the content of the thoughts, behavior and
fantasies characters are added and the reader through the reading and
interpretation of these thoughts and get the story, the theme realized it.
Because the writer is addressing the theme more elegant and more implicit impact
on the reader more.
The Theme of Khosrow and Shirin of Nizami Nizami by
narrating king’s private life and the quality of his love and the consequences
that followed these events; this wisdom has expressed that love and politics
together is not allowed. He wants to show the face of a love marriage with the
King of Kings is not a love match, and as the love interest, obedience to
follow his lover. For the king who has absolute power, acceptable Love means
obedience to the beloved and admit defeat. Hence, the king of romantic marriage
would be easy to load. According to ancient belief and a strong foundation of
love and marriage is Manaljm. Because “marriage is a matter of thought and
love, something spontaneous, and the confluence of two events is rare, if realized,
as the fruit of faith and wonderful phenomenon.” (Sattari 2004, 93) Concept of
love in Persian literature often slave or mistress, or with slave girls and
servants. In fact, marriage, love, lover and wife in culture are also two
issues separate from one another. Thought to be born of the spirit of classical
literature duty of married and raising a child knows not to love games and
weddings often take place on the basis of expediency. Dame and woman must be
fertile and finds motherhood officials. As Keikavus the fourteenth Qaboosname
as “in love” and the Twenty-sixth “in faith of women want “is written, and to
completely separate the two issues are addressed: “Know, O son, who was one
subtle taste, not love, than love with. But you jump up so that you do not
love, if expensive, and if you love fine of not avoid in love with pain. So if
you happen to be when the days of good time with someone, you do not set your
heart and your continuous love nature and permanent loss of teaches printing
houses do not desire that this be wise not work. Love is the reason as Muhammad
ibn Zakariya says in Taghasim Al-Elal causes that have joined the cause and
remedy for love day, and the burden down, and the long journey, and constantly
having suffered himself, to enjoy a lot, and what is left. And know that the
friendship of the people always fall in love with when I was happy and was
always involved hardship. to fall in love, do not jump now. If you love
somebody, love somebody of time that the friendship is worth. Beloved himself,
Ptolemy and Plato, but it should not be a source of wisdom is slight and does
not know that Joseph Jacob, but as it should be sweetness and grace.” (Keikavus
2007, 85-80) But Keikavus about marriage and women getting something else: “And
when the woman wanted, a son of thy good selfesteem. But since you’re asking
women to seek [financial] not women and not women seeking ultimate goodness
that to be a good lover. Clean nature and puritanical women should be goodwife
and labelling friend pious and short hands and short language and content
handler was right to say: Bless the good woman of the house for the good life.
and women should and should not that she was asked, however mistress of any
nature that the woman should not wanted. However, the lust of the slave girl
who can buy and spend several are suffering. Must be a woman, and the all-wise,
housewife and mother and father have seen God Code, to such a woman finding no
fault in him the desire and effort now not to ask him.”(Ibid: 130-129) From here
we can understand the overall vision of Iranian society towards women and
mistresses in a Qaboos that review of wisdom and practical wisdom Iran in the
fifth century. It is common not only in Iran but throughout the world. “The
book, which the author in the history of the famous mistress of the great kings
of France from the sixteenth to the eighteenth century wrote, it follows that
the wives of kings, queens, who were married according to their political
interests, all were born naturally large. But a lover of beautiful women and
the grassroots. But the Kings were more complacent and capricious softhearted
to fall in love.” (Sattari, 2004: 60) So beautiful and vulgar mistresses were
usually and king had with them the love match and female, was born and raised
genuine and has been done on the basis of expediency marriage. In summary it
can be said: 1. Marriage and conjugal love are two separate issues together. 2.
The sum of these two categories is miracle species. 3. Marriage is a matter of
expediency, tact and with subtlety. 4. Love is something that occurs
spontaneously sick. Khosrow is an authoritarian monarchy, from consultation,
pass for a sensible and brave that cares about its goals, is a perfectionist,
seriousness and against any action, show a reaction. He is the head of state is
the king, the king’s personal life is beyond the attention to the internal and
emotional issues and in the graph of emotions, sadness and grief is not
personal, this is one of the most important political principles men. But love
of Shirin for Khosrow challenge, he is involved in feelings and emotions.
Requires that the acquisitive character is king. But love Shirin, Khosrow
invite devotion. Shirin is a woman who, through love, to seek a political role.
Khosrow looking to escape from it and separate this two. He is the voice of the
heart and alert mind because he knows Shirin is not involved in her husband’s
position, hence his soul is trying to admissibility and the weapon of reason,
prevent this from happening, but prevents Shirin strength and wisdom and tact
him.
What must joked property Quicken/Who should honor me because
I
That his raven sitting on a lump of earth/Is the wife of
Peacock, Peacock
(Nizami, 2006: 347)
Shirin insisted to connect these two issues together. She
did everything he could to achieve his goal to Khosrow spiritual emotion is
involved.
You are the King’s royal love/But it’s not love
Reversible is simple virtual/That is beloved enough in the
world (ibid.)
Married king is a major political issue and should be good
for the public. The same thing was going to marry the king’s daughter, but the
marriage with Shirin decisions that are good for the public. He is able to love
and to regulate their emotions and control or tame Shirin according to your
wishes. Khosrow tries to provide himself with another love, He’s jealous love
with Shirin tries to rouse. Shekar which even the name is selected carefully by
the court implicitly to be introduced to Khosrow presence in the lives of
Khosrow pale and distracted mind. If moral prejudices aside, also not so
positive towards the absolute power of the king to ignore, it comes in a
comparison between Khosrow and Shirin, Khosrow is smoother and more honest.
Joiner’s because they are constantly thinking, but Shirin aspiring queen and
her lover in the head for different leads to follow to reach their goal.
Ethical criticism about Shirin and try to show the face
smooth, bright either by imitators or by commentators and scholars of
literature, Nizami depicts what is different. His self-control to become Queen.
Shirin also like Khosrow Prince is like away from the taboos of Commons. He
advised his aunt, Mahin Banu, maintain chastity, Khosrow and Shirin, also with
descriptions of foreplay before the marriage is to say, he just wants to follow
to achieve the ultimate goal of bringing Khosrow not maintain chastity, for the
princess who is blind, such men are feasting, hunting, chastity has a different
meaning. Shirin social legislation of its time passes rather than having a
luminous figure, a woman with tact. Khosrow want Shirin as with other
unofficial wives’s palace to be with her, but Shirin strongly opposed these
demands. There are basically worshiping and serving them to the king in the
court because the evidence has not been without their chastity and impurity.
But it is Shirin attaining the Queendom, so that even when it comes to her love
of pure Farhad, Khosrow ambition in mind. Khosrow after the death of Maryam,
Shirin calls to the palace, Shirin urge union contract and the cab and
constantly depends on the tail of his decency, Khosrow also in the position of
marriage of Shirin is not with retaliation, someone who is comfortable with the
particular and the general arrogance, rival Shirin. When Khosrow does not lend
itself to marry by Shirin, Shirin showcases free and autonomous personality of
his own. He is not affiliated with nor inferior to Khosrow knows, but tries to
take control of their own destiny. His wit and wisdom of Maryam out of the way
of you and loves clean game called Farhad and urge for stimulation is involved.
In fact, she is a woman of character and determination to act together is
freedom. He spoke productivity and eloquence, magic and charm, beauty and charm
all the necessary facilities with a touch of patience in the service takes to
reach your goal. «Shirin including those that to them,” she cum »fatal it can
be said, means that men cannot resist her and forced her to the wishes of the
people.” (Riahi, 1997: 93) But Shirin converts it into the main preoccupation
of Khosrow Khosrow flaming passion there is in your quest. Khosrow marry tender
and romantic soul away from self-interest. After marrying Shirin, we see moral
perfection in Khosrow. It seems Nizami tries to show the influence of the
elixir of love in the presence of Khosrow. Khosrow and Shirin love with the
passage of time the two of them toward the sky, morality and love of neighbor
leads. They find themselves in each other, and reach self-consciousness. This
love, this spiritual journey, Khosrow of the prodigal prince, turns into the
kingdom of a wise and knowledgeable. Nizami of love from heaven to earth, and
that after experiencing it on the ground heavenly. This is the moral perfection
of political decline. The king of love, sages and philosophers could not remain
in power, because the requisite political man, the separation of love and
politics. Nizami addition to the sentence that throughout the story that offers
uncompromising love and politics, the story ended with mystical vision. Khosrow
lives by giving the state of the king arrives. Shirin means for removing the
veil from the eyes of Khosrow. Dancing and tattoo the body of Khosrow Shirin
looking for a symbol of Khosrow achieve perfection and is similar to the
Mystics wedding ceremony. Although
symbolic meaning Shirin joy to anyone but himself does not
understand. Nazira although most poets Nizami’s stories, and it simply did not
understand the meaning of love tradition Khosrow and Shirin. Understand the
character and quality of the love of a king Khosrow was out of the experiences
of poet and audience and communicate with the whole story would not have been
possible and convince the reader in later periods. The imitator were seeking to
change the function of the characters and the characters change the story line
which was accepted by the public and your name will be famous. Love of Farhad
and his frustration was palpable and familiar. Thus gradually Farhad more
prominent character and Khosrow was rejected and despised, however, according
to the story’s universal aspects of thoughts and ideas gradually disappeared
and the folk aspects were added.
Themes of Farhadnameh of Arif Ardabili As mentioned above
Farhadnameh has two parts. The first section describes the loss of Farhad, a
Chinese prince, the Christian girl named Farhad and Shirin games Golestan and
the second part describes love after the death of Golestan. In this section,
Shirin, the other lady is chaste and faithful. But the woman prostitutes
atmosphere with love Frhadbh deals, and Khosrow against the pretense of
modesty. System Nizami, F minor character story without an introduction into
the story of a conspiracy in the short term rival and comes down. Farhad in
this work is a devout lover who lives on the floor of inputs and greatest asset
is his love and fascination, not wealth, not wealth and power base. Even his
lineage is in doubt. Love of Farhad to Shirin an excuse to love and be humble.
Arif Ardabili introduces Farhad as children Faghfour China after his father’s
death, the government snatched from the grip and unlike Khosrow, Parviz which
stimulates the father of Bahram Chubin fighting to retake Shirin, Farhad
handsomely from government eyes. He wears a picture of Golestan in love with
him. And is the owner of the image. Although Arif narrates the life of Farhad,
but the plot and character of Farhad. Khosrow one of the characters in Nizami.
Faced with the same obstacles that Khosrow, Farhad also on his way out. Farhad
also like Khosrow like to accompany Shaver leaving the country. Shaver in him
to Golestan, who saw and loved was pictured earlier, the role of a mediator.
Farhad marriage and Golestan Golestan father’s condition. Farhad emerged
victorious test and Golestan married. Farhad after the death of Golestan soon
it makes to remember and stayed in the same place. Shirin an ambition he
dreamed of as a child, along with Mahin Banu and brought him to the palace with
the urge to get drunk to forget the sorrow calling. Shirin is also a shower in
love with him and confidentiality. Shirin collaboration with Shaver out of
sight Mahin Banu secretly talked to Farhad. He apparently waiting for .dahraF
htiw sterces neddih ,revol s'worsohK ەtshsN Arif Ardabili knows Farhad as
mourning the loss of her husband's heart burned Farhad knows that in the Shirin
fescue coquetry and hypocrisy and debauchery behind him. Arif also describes
the incompetent reign of Khosrow's eyes and he killed his father stretched
desire. Adhere to the religion of Zoroaster. Azar Berzin to burn and has broken
his letter, because Shirin come down from the throne and replaced him with
Bahram and the infamous Shekar married. He thought the idea of Nizami
(non-aggregated love and politics) and the tongue protest ignored and Nizami
opens with praise for its Khosrow condemned. He won the palate and bring it
strongly gallop to Khosrow. In his view it is so weak Khosrow and yet
fascinated by the power that is forced into an alliance with Rome and marriage
with Maryam. He was so weak that his mistress to appease Maryam for qualified candidates
Farhad. He ignores the relationship between Shirin and Farhad. Not even the
courage to weaker than its competitor of the way. Shirin and Farhad, bold and
speak freely at the foot of the mountain. Khosrow Shirin is not from the heart
and not your Farhad away. Farhad's death is significant. Farhad Iran will not
be killed at the hands of the king, but the old woman and killed to avenge his
son. It seems Arif this also undermines the symbolic power of Khosrow and he
sees an old woman grew weaker. Arif Ardabili in place in Nizami's book. Also
disrespect to Shirin and women and an insult to Khosrow of the weaknesses of
his work. Arif Nizami by bringing their old excuse and cancel if Nizami bar
introduces into account the inexperience and immaturity olds closet in love:
Nizami was to make sure we suspect/It was not love his vocation There is never
a hands/Hear attributes of the hand We reveal what he thought was/To say his
thoughts did not realize Who knows describe being drunk?!/Hear drunk drunken
anthem (Ardabili, 1976: 138) Arif narrative in appearance of Khosrow and Shirin
Nizami, but he has the same functional changes its character in terms of the
content of Vis and Ramin makes another. Imitator Nizami Ardabili among all
athletic endeavor that is close to Vis and Ramin stories, and this is one of
the important points Farhadnameh. Although the lyrical poets Nizami Serra
particularly affected are Vis and Ramin, but none of his stories as being in
violation with Islamic ethics and social conventions have not been close.
Zolfaghari about Vis and Ramin says: "It should be noted that this effect
contrary to the system of romance Nazira and not a follower. No poet's story is
not meant to vogue, though indirect creation of Khosrow and Shirin Nizami
and other system has. "(Zolfaghari, 2015: 948) bold or
daring City to stories, Vis and Ramin's attention. Arif limit to desires does
not, and wherever the opportunity arises. According orgy allow visual story of
love and pride that is associated with physical Joiner, offers. As the poet
says, like his experience in his youth that is left behind. The most important
difference of Arif Ardabili with Nizami seeks to provide moral of Arif story or
philosophical thought - not mystical and the great similarity to the story of
Vis and Ramin.
METAMORPHOSIS OF THE STORY OF ARIF ARDABILI - Shirin sees
Farhad to be interested in his children. - Vis grew up from childhood with
Ramin his love in his heart. - Shirin and Farhad, Khosrow deceived and have
secret meetings in collaboration with shower. - Vis and Ramin, with guile and
cunning to deceive the king of kings and their secret meetings in cooperation
with the nanny. - Shaver agent Contact lovers, wily and resourceful speaker, he
is skilled painting. - Nanny of Vis, agent contact lovers, resourceful, clever,
charming and skilled hairdressers. - Shirin against Khosrow self-righteous tone
of his secret relationship with Farhad denies. - Vis assures several times to
the king of kings and swore that bad between her and Ramin is not practical. -
Khosrow of communication with Shirin and Farhad knows, but does not act for
fear of Maryam. - King of kings is aware of the relationship between Vis and
Ramin, but cannot sever their relationship. - Mainstream scene Shirin and
Farhad secretly out of sight Mahin Banu and Khosrow, is its similarity to the
companionship of Vis and Ramin away from the priest. Shirin and Farhad
similarity of authoritarianism in the mountains and meet secretly in the garden
like a lot of Vis and Ramin. (R. K Fakhruddin As'ad Gurgani, 1970: 165 and Arif
Ardabili, 1976: 193-190) - Mahin Banu given candidate to Khosrow Shirin
dedicated to infidelity after leaving Farhad and Khosrow freely. - Mother of
Vis engagement her husband was forced to nominate your data and not afraid of
not acting on the orders of religion. - Shirin vengeful woman, she is
unfaithful against Khosrow and his marriage to Maryam and neglect, to Farhad
takes refuge. - Prostitution of Vis with Ramin and tribulations of life with
his response to her forced marriage with the king of kings old.
The cause of metamorphosis stories can be offered different
theories: - Arif is an epicurean poet that affected earlier Vis and Ramin and
ancient literature to describe the love and union deals. He lived in an era in
which society is prepared to accept this story. "The emergence of
prostitution in literature and art should be promoted in society in public
relations practice and ethics consistent method leniency and tolerance that
without progress relative freedom that lead women to freedom of association of
men and women is not possible. As far as the show evidence derived from Persian
poetry, in the pre-Islamic period, some of the Parthian society, a society in
which there was no trace of Vis and Ramin, and in the first half century of the
Islamic era's fifth reign Kakuyeh and then Tugrul, the Seljuk dynasty (time of
Fakhruddin As'ad Gurgani the Psalmist Vis and Ramin) And some cities in the
neighborhood of Christianity (the closet at the time of Nizami and Mahasti, and
Shirvan during Arif Ardabili), meets the above conditions have been more or
less." (Khaleghi Motlagh, 1996: 55) - Nizami to premier expressed the idea
of love, which is perfection, love Farhad and Shekar offers: one merely
physical, the other spiritual excuse to show that Khosrow and Shirin, not this
and not love it, but combine the two together. Arif Ardabili your story idea is
not Nizami and the old closet as a poet who praises Khosrow attacked, Khosrow
humiliated and Shirin and Khosrow intends to love more than Farhad, traitor,
but behind all these issues seem Arif poet, dissident and responsible. As a
curious innocence and Farhad have been painful for all imitator, Arif impressed
and has a hero in their own way Farhad. Farhad innocently killed without excuse
and sin is like the story of the King and the Maid in Masnavi. Readers are
feeling flushed and Goldsmith's death, with the exception that Maulavi slowly
builds with the logic and reason of its readers. A strange voice when Farhad
and to convey his palate outcry and gold of Arif force against Khosrow and
material and spiritual evil king that all facilities are monopolized. Arif is
sensitive poet, he, like all his pen owners are obliged to respond to
contemporary issues knows "the artist is the one who will have a profound
understanding of human life, thoughts and feel, deeply sensitive to the human
experience and be able to experience in a high art form of
expression."(Seyed Hosseini 1992, 303). When a strange of Arif, Farhad
finds innocence and innocence, she becomes the story. Although in reality, with
gold and force and Khosrow, Khosrows kind cannot be won but in the realm of
imagination Shirin woman raises that Khosrow is merely the appearance of love,
but love the natural beauty, charm and talent and art Farhad is erotic. Arif
kind of beauty and art
in equal force and gold Khosrow and puts it to win it. Apart
from being the poet's thought and philosophy of life is favorable or critical,
openness, and candor of his speech expressing her spiritual states is
remarkable. He has not poets "because to do otherwise it's going
private", but bold and courageous and frank talks.
CONCLUSION Nizami is a poet who believes in thought. He
believes both physical and spiritual union. Khosrow Shirin love the king as the
quiet beauty faces. King’s private life not related to political issues and the
union of the king should be for the general good. Shirin is not a viable option
due to Queen. Khosrow marry Maryam Iran that the common good is to be united
with Rome. But Shirin thistle thorns in her love of laughter. He wants Shirin
as calm on your side, but Khosrow Shirin advocating is permanent. Khosrow with
the knowledge that the King of love cannot be the property of the government,
was under the influence of emotions and marry Shirin. Shirin’s love from her
face meant Khosrow. Nizami narrative elixir of love, Khosrow to the whims and
excesses involved Kingdom mystic love and introverted seeking converts. Nizami
wants to show love protagonist incident has caused a positive change. Love
excuses and failure Farhad impressed readers and imitator’s feelings. They are
due to layer the story of the evil king Khosrow and Farhad representative of
the common people - who were oppressed - saw. Thus, in the next Nazira after
the hero Farhad and Khosrow characters came and pale or black. One of these
corresponding works, Farhadnameh Arif Ardabili He had a fresh look at Farhad.
Arif Ardabili Nazira However, like all other Guyana in the wake of strong
character and undermining Farhad Khosrow went up, but the story completely
changed. He changed the stories created other «Shirin and Farhad», «Vis and
Ramin». Arif system in place is worthy of praise and attention. Especially the
fact that Farhad folk narrative - which was common among the people of
Azerbaijan - the order written down and part of the literary heritage and
folklore of the region. However, in some parts of the story of Khosrow and
Shirin in Nizami attacked and criticized, especially female has been criticized
by readers.
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