Self and the use of its various symbols in the Shahnameh of bards

Document Type : Research Paper

Authors

1 Assistant Professor of Persian Language and Literature, Azad University of Qom

2 Assistant Professor of Persian Language and Literature at Ayatollah Boroujerdi University

10.29252/kavosh.2022.17912.3186

Abstract

In depth psychology, although the "Ego" is the center of "Consciousness" and man communicates with the world around through it, the whole psyche has another center called "self" which includes not only "Consciousness" but also unconsciousness. In fact, the "self", as the central core of the psyche, is the archetype of the totality and the regulator of the psyche, through which man achieves the individuality and integrity of personality. Because the "self",  like other archetypes, needs to use symbols to manifest itself, it appears in myths, dreams, and legends in the form of sublime and sacred figures or as symbols of wholeness and, in general, as any helper creature, whether living or inanimate. Shahnameh narrative is based on epics and myths on the one hand and based on mass and popular literature on the other hand. Therefore, it can be the best manifestation of unconscious elements and archetypes. Zaririnameh, known as Shahnameh of bards is the most comprehensive and longest narration of Shahnameh and the one which the authors have studied in detail for the symbols of "self".  These symbols are classified into human, animal, object symbols as well as rhetoric, the unseen and the tombs of the dead.

Keywords


Ahmadzadeh, Ali; Parvini, Khalili;  Roshanfekr, Kobra; Mohamadzadeh, Hosain.(2018). From "Identification" to "Individuation": The challenge of "self" within Nasimi's poetry Relying on psychiatric criticism of "perfect man" archetype. Journal of Literary Criticism. 10. 38: 121-145.
Atooni, Behrooz. (2013). The Animus in Epic Myths: A Mythological Criticism of Depth Approach. Journal of Mytho- Mystic literature. 26: 11-51.
Aydenloo, Sajjad. (2005). “Kaykhosrow and Jamshid Cup” . Persian letter. 9. 4: 6-23.
Asadi tousi. (2011). Garshasb- Nameh. Ed. By: Habib Yaghmayi. Tehran: Book World.
Campbell, Joseph. ( 2010). The power of myth. Translated by: Abbas Mokhber. Tehran: Publication of Center.
Cassirer, Ernst. ( 2009). Language and myth. Translated by: Mohsen Salasi. Tehran: Morvarid. 
Eyounce, Veronikā. ( 2006) .Egyptian mythology. Tr. By Mohammad  Hosein Bājelān Farrokhī. Tehrān: Asātir.
Elīāde, Mīrcea. (2010). Traite d histoire des religions. Tr. By Jalāl Sattāri. Tehran: Soroš.
Fadayi, Farbod. ( 2009). C.G.Jung. Tehran: Danesh.
Faramarznāme. ( 2008) Ed . By M. Mwerabadi.. Tehran: World Book.
Franz, Mar-Louise von. ( 2005) individuation in fairy tales . Translated by:Zahra Ghazi. Tehran: Publishing Joint Stock Company.
 Ferdowsi, Abolqasem. (1987). shāh-nāmeh. With the Effort of Jalāl Khāleqī-Motlāq. Vol.1. New York: Bibliotheca Persica.
 Ferdowsi, Abolqasem. (1990). shāh-nāmeh. With the Effort of Jalāl Khāleqī-Motlāq. Vol.2. New York  & Kalifornia Persian Heritage foundation under the imprint of Bibliotheca, and in association with Mazda Publishers.
Ferdowsi, Abolqasem. (1996). shah-nameh. With the Effort of Jalal Khaleqi-Motlaq. Vol.5. Kalifornia: Mazda
Fordham, M.(1973/ 1980) Analytical psychology: A modern Science. London: Routledge & Keganpaul.
Fromm, Erich. ( 2010). Forgotten language. Translated by: Ebrahim Amanat. Tehran: Morvarid.
Freud, zigmund. ( 2010). Dream Interpretation Method. Translated by: Mohammad Hejazi. Tehran: Jami.
Gray, Richard M. (2005) Archetypal Explorations. New York: Taylor & Francis e-library
Gholampoor Ahangar Kalayi, Leyla; Tavoosi, Mahmoud; Ojaq Alizade, Shahin. (2020).The Conceptual Evolution of the "self" (khod) in Manṭiq-uṭ-Ṭayr. Boostan Adab. 4. 42: 165-184.
Hamedani, Rashid-al din Fazlollah. ( 2014). Jame - al tavarikh. Ed. By: Mohammad Roshan. Tehran: Miras Maktoob.
Hamedani, Mohammad ebne Mahmood. ( 2020). Ajayeb- Nameh. Edition by Jafar Modarres Sadeghi. Tehran: Publication of Center.
Hoseyni Monshi, Mohammad Mirak. ( 2007). Riyaz Al- Fersod khani. Ed. By: Iraj Afshar& Fereshteh Sarfan. Tehran: Mahmoud Afshar Endowment Foundation.
Iran shah- ebne Abel kheir. ( 1992). Bahman- Nameh. Ed. By: Rahim Afifi. Tehran: Elmi Farhangi.
Jacobi,Jolande. (1995). Complex, Archetype, symbol in the psychology of the C. G. Jung. Tranxlated from the German by Ralph Manheim. NewYork, Pantheon Books Inc.
Jung, C. G. (1955). the Archetype and the collective unconscious. translated by R. F. C. Hull. London: Routledge, Second edition.
Jung. C.G. ( 2005).Aion. Translated by:Parvin Faramarzi & Fereydoon Faramarzi. Mashad: Beh-Nashr.
Jung. C.G. ( 2008). The man and his symbols. Translated by: Mahmood Soltaniyeh.Tehran: Jami.
Jung. C.G.( 2012). Psychology of transmission. . Translated by:Parvin Faramarzi &Golnaz Radi Azarakhshi. Mashad: Beh-Nashr.
Jung. C.G.( 1992). Psychology and religion. Translated by: Foad Rohani. Tehran: Pocket Books Company. 
Jung. C.G.( 2011). Dreams. Translated by: Abol Ghasem Esmail poor. Tehran: Ghatre.
Jung. C.G.( 2008). Jung Seminar on Zoroaster Nietzsche. Translated by: Sepideh Habib. Tehran: Karevan.
Kazzazi, Mir Halalodin. ( 2010). Dream, epic, myth. Tehran: Publication of Center.
   Khajoo Kermani. ( 2007) . Sām-nameh. Ed.by Mitra Mehrabadi. Tehran: Book World.
Madeh, qasem. ( 2001) Jahangir-Nvmeh. With the Effort of Zia-oddin Sajjadi. Tehrān: Publications of the Institute of Islamic Studies.
McGuire, William & R. F. C. Hull.(Editores). (1993). C. G. Jung Speaking. Princeton: Princeton university press.
Mokhtari.( 2018). shahriyār Nameh. Ed. By Reza Ghafouri. Tehran: Dr. Mahmoud Afshar Publications & Sokhan Publication.
Mortazavi, Manoochehr. (2006). Hafez school. Tabriz: Sotoodeh.
Moin, Mohammad. ( 1950). Jame Jahan nama. Danesh. 6: 300-307.
Old shāh-Nāmeh Scroll .( 2016). Jamshīd. Sedaqat Nezhād. Tehrān: Book World .
Newman, Erich. (1974). the great mother. translated from the German by Ralph Manheim. Bollingen series XIVII. Princeton: university press.
Rank. Otoo. ( 2020). The myth of the hero's birth. Translated by: Mehrnaz Mesbah. Tehran: Agah.
Samuels, Andrew. (2005). Jung and the post Jungian. Taylor & Francis e- library.
Sharp, Daryl. (1991). Jung lexicon. New York: Pantheon: Books Inc.
Shayegan, Dariyoosh. ( 2010). Mental idols and eternal memory. Tehran: Amir Kabir.
Seven armies(comprehensive scroll of narrators). (1998). Ed. By Mehran Afshar., & Mahdi .Madaeni. Tehran:  Institute of Humanities.
shahnāme Naqalan. (2017) . A. Zariri Isfahani . With the Effort of Jalil Dustkhah. (Vol. 5). Tehran: qoqnous.
shahname scroll. (2006) . Mostsfa. Saidi. Tehran: Xosh Negar.
Shahnameh storytelling scroll. (2012). Ed. By:  Sajjad Aydenloo .Tehran: Behangar.
Shekarkan, Hosain. ( 2007). Schools of psychology and its critique.Tehran: Samt.
Shamisa, Siroos. ( 1999). Cup Search Myth. Thanks to the efforts of Kourosh Kamali Sarvestani. Shiraz: Persian Studies Foundation.
Siyasi, Ali Akbar. ( 1976). Personality theories. Tehran: Tehran university.
Tousi, Mohammad ebne Mahmood. (2009). Ajayeb al Makhlooghat va Gharayeb al mojoodat. Ed. By:Manoocher Sotoodeh. Tehran: Scientific and cultural publications.
 Zarrin qaba-Nāmeh .( 2014) . Ed. By: sajad aydenloo, Tehran: Sokhan Publication.