CC BY
44
Abdol Reza Balazadeh ©
Faculty of Islamic Azad University, PHD Student in World literature, Azarbijan Academy of Science
THE COMPARISON OF "SIYAVASH" STORY WRITTEN BY FERDOWSI WITH "THE RAMAYANA EPIC" BY VALMIKI
Summary
Ramayana epic poetry is attributed to Valmiki poet and teller of ancient India. This poem is about the fifth century BC, & contains forty-eight thousand couplets. Ramayana is considered religious by Hindus. This book was first translated by Abdul Qader Bedaoni by command of Jalal alddin Akbar Shah. This book has mentality of Aryan and is based on Hindi RAMA mythology and has national & literal aspect. "Ramayana" is not only a martial epic, but expressing emotions, feelings and moral virtues make it important. Undoubtedly among the Hindi RAMA mythology, the legend similar & comparable to "Ramayana"And his wife, "Sita" is "Siyavash & Sudabeh" epic. In Dr. Mehrdad Bahar's opinion the main theme of the Ramayana and Siyavash returns to the main theme of self-martyr god in Western Asia.
Keywords: Ramayana, Shahnameh, Sudabeh, Siyavash, Rama, Sita, compare.
1. Introduction
The Iranian were branch of Indo-European tribes who came to the Iranian Plateau in millennia BC. They were closer to Hindus nations. Researchers believe that India and Iranians were living as a united tribe until a branch went to Iran and the other went to India. Because of this, Iranian ancient mythology has many similarities with Hindi RAMA ancient mythology.
In this paper, the common bonds of the two nations (Iran and India) of one epic will be examined and we will point to some examples of parallelism of the two epics of Ferdowsi & Valmiki.
2. The Ramayana epic by Valmiki
Rama was the eldest king's son "Kvsala". He has a brother called "lakshman" & two step brothers one called "Bharata". When all four brothers were guests of a king, Rama won the King 's shooting contest & the king gave his beautiful daughter, "Sita," as a gift and reward to "Rama's skill, Ram's father, "Dsnaratha" had planned to make RAMA (his older son from his first wife) to be the future king before his death. During the coronation, the other spouse "Kay Katie" Bharata's Mother, got angry with the king's decision & told him: "Years ago in the war because I was nursing you, you promised me that you will do whatever I want. Now, make my son "Bharata" your successor and exile "RAMA" into forest. Unlike his propensity and because of his promise to fulfill her wish and the insistence of the young queen he had to accept. So the king had to choose one. But RAMA to put an end to this stepped aside with hauteur and accepted his younger brother as the future king. King informed "RAMA" about his promise to the young Queen. Then, RAMA with his wife and his brother "Lakshmn" went to live in the forest.
Because of RAMA absence the King became sick and suffering and after a while he died. "Bharata" was generous and noble, because he knew the throne was his older right, went to RAMA's location to bring him to the capital. But RAMA did not agree with this matter and asked "Bharata" to take on this responsibility as a duty.
While living in the forest, RAMA eliminated some of demons. That's why one of the leaders called "RAWANA" decided to take revenge. RAWANA turned himself to a Ghazal and went to RAMA's location. RAMA chased it and it fled and took him to distant places and did not return. Sita
©© Abdol Reza Balazadeh, 2013 r.
insisted RAMA's brother to go after RAMA. When Sita became alone Ravana came back and kidnapped Sita and forcibly put her on a heaven-chariot and took her to "Ceylon" or «lanka» island. When RAMA and Lakshmn returned, they did not find Sita. They desperately look for her. Then came a voice from Sky and showed the way to set Sita free. Ram united with the King of apes and with their help went to fight RAWANA. After war & facing difficulties, finally Rama killed and brought back Sita. (Shalian, 2008, p. 202).
Rama freed Sita this way. But after this event the jealous and the rancor tried to tempt Rama and spread rumors that "Sita" has betrayed Rama. Rama assumed that Sita, at the time of being detained at the demon, did not stay clean and untouched so he pushed her away (Reno, 2010, p.17). Sita in order to prove her purity should pass through fire. RAMA ordered to collect firewood and started the fire. Sita came near the fire and ask the crowd to be witness and said if I have betrayed RAMA, I hope to be burnt in the fire. Sita kissed Ram's feet and the ground then went to the fire, the fire became cold. Sita came out of the fire safety. After this test, RAMA still could not believe Sita and exiled her to the desert although she was pregnant.
After fifteen years, Sita along with his sons came back to Rama and he accepted them. Because Sita was very disturbed asked her mother -land- to testify her innocence. Earth's mouth opened and took her in his palate and "Sita" returned to where she came from. Rama after this incident with infinite sadness went to the heavens to look for his wife and joined her and his life ended this way.
3. Siyavash's life in Brief
One day Kavus and his son were sitting in the palace when Sudabeh entered. Siyavash's beauty effected Sudabeh so that she fell in deep love with him. The other day she sent someone to ask Siyavash to come to her bedchamber, but he refused. Sudabeh asked Kavus to send Siyavash to the bedchamber because her sisters were willing to see Siyavash. Kavus ordered to took Siyavash to the bedchamber to meet Sudabeh's sisters. Sudabeh, Kavus's wife, embraced Siyavash warmly and kissed him on the head and eyes. This impetuosity, made Siyavash more suspicious and stepped away from his stepmother's embrace. Then called her his mother and went out of the bedchamber. Sudabeh called him to the bedchamber again and told him about her deep love to him. She inspired him of betrayal in his father's privacy. She threatened him that if he did not do what she wanted she would ruin his life. Siyavash piety and loyalty was the obstacle. Siyavash stood up with anger but Sudabeh hung to his clothes. She was scared Siyavash would expose her secret and dissociate her. So she scratched her face with her nails and screamed so Kavus came to bedchamber. Showing her husband the scratches and told him: Because Siyavash was not successful in his infamous love-com he did this to me. Siyavash started telling the truth; Kavus himself investigated and got the truth. Siyavash innocence was proven.
Kavus gathered priests and elders in the country for consultation. They said: test them with fire because the fire will not harm innocent (Tudua, 2000, p. 83). After Siyavash to show his innocence got ready to pass through the mountain on fire. Very huge pile of wood was gathered and the fire started by Kavus's order. Siyavash then asked God for help from God and rode his horse into the fire and passed it safety.
Time passed. Kavus was informed that Afrasiab has attacked Iran with a massive military. Siyavash, who was looking for a chance to get away from Sudabeh and looking for fame, volunteered himself for this war. Kavus accepted and called Rustam to accompany him. Siyavash got ready with twelve thousand corps, Army.
Garsivaz informed Afrasiab of the Iranian army. Before Afrasiab help, the two armies clashed. In three days there were two hard battles. In the fourth day, Siyavash conquered Balkh. Another day in the morning, Afrasiab sent Garsivaz with many gifts and offered Siyavash peace accepted to get back to his borders. Siyavash warmly welcomed the messenger and to make Afrasiab committed to the deal, demanded one hundred of Afrasiab's relatives as hostages which Rustam would choose them. Afrasiab forced to accept.
Piran wanted Afrasiab to welcome the Prince of Iran in his territory warmly, take him to marry his daughter. Piran said Kavus is old and Siyavash would be the future king. Then Iran will join Turan and the two countries would be under Afrasiab power. Piran's words effected in Afrasiab. So he wrote a letter to the Siyavash inviting him to Turan. Siyavash was happy about Afrasiab's response although he knew become friend with the enemy has no good end. (Ibid, p.87) on the other, Afrasiab sent Piran with soldiers sent to welcome Siyavash and he walk to him and said:
"Turan city are now at your service, everybody love your kindness" (Ferdowsi, 1967, 3/83)
Some time passed and Siyavash was famous for his prowess and arts in Turan, in competition with Siyavash Garsivaz hated him because of his inability in making a bow ready. Piran suggested that Siyavash marry one of his daughters so he would not suffer from loneliness. Siyavash agreed to marry Jaryreh the youngest girl. Over time, Piran suggested that Siyavash marry Farangis, one of Afrasiab's daughters. Although Siyavash was happy with Jaryreh, but did as Piran said. After the celebration, Afrasiab gave Siyavash the vast land of China.
The story of Siyavash 's prosperity and greatness and beauty of the town made Afrasiab happy. Afrasiab sent Garsivaz with many gifts to meet Siyavash and Farangis. Garsivaz went with thousands of troopers. Siyavash went to welcome him and took him to the city. After one day a good new came that "Jaryreh" has given birth to a son. Siyavash was pleased called him Forud. Siyavash prosperity and success, brought to envy Garsivaz. Garsivaz was so jealous but did not show it. Another day at the polo field, the Iranians won the Turanian group.
This increased Garsivaz jealousy and hatred, but he hide it in his heart. Garsivaz after a week, decided to return unto Afrasiab. Siyavash wrote a worthy letter and sent him back with many gifts.
To make Afrasiab angry, Garsivaz lied: " Siyavash meets secretly with Kavus's messengers and has friendly relations with China and the Rome. This warning made Afrasiab think and after three days of consultations said: it is better to sent him to Kavus safely (Ibid, p.90).
Siyavash with his army went to Iranian border. Not after a half mile he faced Afrasiab's Corps. Turanian were quiet because of Afrasiab. Iranians asked Siyavash the order to fight but he did not allow because he thought it was not right to fight. He knew that Garsivaz has caused this temptation. Siyavash warned him of punishment and the blood of the innocent that would come to him. With Garsivaz provoke, Afrasiab ordered to kill. Siyavash because of his commitment did not fight. Siyavash was injured and "Geroy" handcuffed him. (Ibid , p. 92).
"Geroy" to Garsivaz's sign, took Siyavash by hair and dragged him to the shambles. Brought a Golden bowl and cut his head off, as soon as they poured the blood in a corner a plant grew from the soil which is called " Adiantum capillus-veneris", however they cut it the plant grew back. A dark wind started and the bright day turned into dark night. The world started to grief because of Siyavash.
4. Comparing the two epics of Iran and India
Among the branches of Indo-European race, very few races can be seen as Persians and Indians to have such undeniable close assimilations. Some believe that these two races lived together for a long time and then separated. And so many resemblances in both mythologies indicate that.
Ramayana mythology and Firdausi's epic back to ancient time. It seems that "Valmiki" like Ferdowsi joins the scattered oral parts together to form a more or less professorial. Mythic narrative - Hindi epic Ramayana is consistent with the story Siyavash. As Siyavash is example goodness, courage, humanity, "he is the symbol of undamaged purity and elegance and when they combine with strength it will have the characteristics of the ideal human development. (Hamidian, 1993, p.294) Ramayana is also full of good man, brave, generous, and the highest human beings in Valmiki's story.
Siyavash's name as recorded in the Avesta is "Syavrshn". And is made of two parts «sya» and «varan». The first part means "black". Some groups define it as "Black man". On the other hand, "RAMA means black and Siyavash means" black man "has come" (Zomorodi, 2003, p.486).
RAMA like the Siyavash has stepmother. Sudabeh is the queen and king's favorite and the king's young wife. The young queen is ill-natured woman who tries to make her son "Bharata" the superseder and tries to stop RAMA from becoming the superseder.
In both narrations both Kings are very dependent on their favorite queen, when the king is really need to be supported and nursed; young queens (princes' stepmothers) do not hesitate to sacrifice and do everything and both fathers have another wives than their princes' mothers.
In Firdausi's narrations, Siyavash to prove his innocence should pass through the fire. Tw huge piles of firewood were ready in the field. Siyavash went through it and proved his chastity. But in Valmiki's narration it is Sita who has to prove their innocence, and proved her chastity. Also kissing the ground by Sita before entering the fire is reminiscent of Siyavash confidence to soil:
"First thanked God and said prayer Talked about secrets to the soil" (Ferdowsi, 1967, 3/12).
In both epopees the princes (RAMA and Siyavash) married to women from other races. Siyavash and RAMA in two versions (India and Iran) are forced to live away far from their homeland and the reason of their migration was their stepmothers' selfish and evil nature. Ram exiled to the forest and Siyavash inevitably migrated to Turan. One of the reasons they moved to another area with hauteur and desire and to challenge and prevent the conspiracy. In both stories, the two princes (Siyavash and RAMA) have a hard fight with the enemy and gain victory.
In Ferdowsi's narration, Siyavash along with a number of troops went to Turan, but in Valmiki's narration RAMA and his wife and his brother went out from the Fatherland.
Ram and his wife and his brother lived in the forest for fourteen years. People also treated them with kindness. Wherever RAMA went plants would grow and flowers would blossom. In Ferdowsi's narration the death of Siyavash has a mythological aspect. When his blood poured on the ground suddenly a plant grew from the ground.
In Indo-Aryan beliefs and myths in Mesopotamian there is a myth implies that a goddess would back from the dead world to bring life for the livings. When the plant grew from Siyavash's blood, it is replaced by a new stem. "Rama" is also a symbol of fertility and birth and growth and life. When he goes to another world and will not return; the world after him becomes dry, barren and cold, and his brother brings him back from the world of the dead. This is telling about death and life of the goddess of blessing and rainy. Because both versions of the goddess implies on goddess of plants, so it is a symbol of rebirth.
Human emergence in plants, which after leaving the human spirit returns to soul or seeds of plants and from innocent blood on the ground plants are grown, cause his name to be remembered when looking at the plant. In Siyavash myth, this plant is called "Adiantum capillus-veneris".
"Instantly a plant grew from blood where they have poured the blood from bowl" (Ferdowsi, 1967, 3/153).
In the Hindi version, the hero's wife, "Sita" after the death turned into a plant growing from soil. In this two stories the second wives of kings are symbol of goddess of water, two Princes symbol of goddess of plant, their exile is symbol of the death of the blessing goddess of plant, their secondary reign kingdom is symbol of the new life of goddess of plant "(Bahar, 2007, p.123).
5. Conclusion
Iranian was a branch of Indo-European tribes who came to Iranian plateau in a millennium BC. They were more closely with Hindus than other nations. Researchers believe that India and Iran lived as one tribe until they were divided into two branches in Iran and India. That is why the ancient Persian mythology has many similarities with Hindi ancient mythology. The most ancient examples which have remained of Iranian myths is the story of Siyavash which has major similarity with the story of Ramayana. Sometimes small differences can be seen in them.
In both narratives (Iran and India) there are also similarities and differences. Both princes Siyavash and RAMA have a stepmother who stopped them from going higher in government. Both heroes live away from their lands and people like them. They fight with the enemy with courage and
gain victory. RAMA returned to his country and became the king. But Siyavash was killed and his son became the king. Another difference is a plant is grown from the blood of Siyavash. But Sita dies a plant is grown and . . . .
It should be kept in mind that in different rituals of death cultures, seed is the symbol of successor, testimony, hiding and deliverance. Returning from the world of the dead and to reign and gain power (resurrection) and re-vegetate and belief in myths and rituals revolve like Dionysus in Greek, and Isis and Osiris in Egypt, in Iran the story of Siyavash and in India the story of Ramayana and . . . can be seen. In conclusion it can be said that the main foundations of epic storytelling in Iran is ancient Indian and Iranian mythology.
Resources
1. Shalian, J., (2008), "Epic's Treasure", translated by saeedi, A.,Sar cheshme publication, 3rd edition, Tehran.
2. Ren, Louie, (2010), "Indian literature", translated by Zokae, S., Forouzan publication, 2nd edition, Tehran.
3. Tudua, Magaly, (2000), "translated by Yousef pour, M. K., wisdom letter of abstemious, Gilan University Press, 1st edition, Rasht.
4. Hamidian, S., (1993), "Introduction to Ferdowsi's thought and art", center publication, 1st edition, Tehran.
5. Zomorodi, H., (2003), "Review of comparative religions and mythology", Zavar Press, 2nd edition, Tehran.
6. Ferdowsi, A., (1967), "Shahnameh", corrected by Usmanov, N. and Nooshin, A., Institute of Asian nations, Fifth Edition. Moscow.
7. Bahar, M., (2007), "Essay in the culture of Iran", Myths publishing, 2nd edition, Tehran.
