خلاصة:
Among the characters and works of Persian literature, "Ferdowsi" and the "Shahnameh" possess a special distinction and prominence and have always been of interest from the fifth century to the present. This approach led the Shahnameh to be among the first books to be translated into other languages, including Arabic. About 300 years after the composition of the Shahnameh, Fath bin Ali bin Mohammad Isfahani, titled Qawam al-Din and known as "Bandari," at the request of Isa bin Abi Bakr—one of the Ayyubid kings—undertook the translation of Ferdowsi's Shahnameh and reproduced about two-thirds of it in his translation, which today is considered one of the very important sources for Shahnameh studies, especially for the codicology of the Shahnameh. This text was first published by an Egyptian Persian scholar named Abd al-Wahhab Azzam in the year 1939 AD, which is about 85 years ago, at Dar al-Kutub in Cairo. However, so far, many research works have not been conducted regarding this important work, and there is a need for more research to be carried out in this field. This article is written in connection with the quantity and quality of this translation compared to the original text, and its scope is the story of Siavash's descent from Ferdowsi's Shahnameh based on the version of Professor Khaleqi Motlagh, with the same section of Bandari's Shahnameh translation, and intends to answer the following questions: - To what extent has Bandari adhered to the original text? - How much are the omissions in Bandari's translation? - How much are the additions in Bandari's translation? - To what extent do the changes in Bandari's translation reach? It is worth noting that the texts upon which this research is based are the third volume of the corrected Shahnameh by Professor Khaleqi Motlagh and Bandari's "Al-Shahnameh" published by Dar al-Kutub al-Misriyya. Of course, we have also considered Professor Ayati's Arabic handwritten translation of Ferdowsi's Shahnameh. The result of this research, after an introduction, is presented in three separate sections: A- Omissions, B- Additions, C- Differences in narration.
ملخص الجهاز:
Journal of Comparative Literature (Scientific-Research) Faculty of Literature and Humanities - Shahid Bahonar University of Kerman New Series, Year 2, Number 3, Winter 2019 Comparison and Adaptation of the Descent Story from Ferdowsi's Shahnameh with Bandari's Translation* Dr. Akbar Sayadkooh Associate Professor at Shiraz University Moein Kazemifar Master's Student in Persian Language and Literature Abstract Among the characters and works of Persian literature, "Ferdowsi" and the "Shahnameh" possess a special distinction and prominence and have always been of interest from the fifth century to the present.
Its scope is the story of Siyavash's descent from Ferdowsi's Shahnameh based on the version of Professor Khaleqi Motlagh, with the same section of Bandari's Shahnameh translation, and it aims to answer the following questions: - To what extent has Bandari adhered to the original text?
4-Alterations Matters that are seen in both sources, namely Ferdowsi's Shahnameh and Al-Shahnameh of Bandari, are presented differently in Bandari's translation compared to the Shahnameh: 4-1-A phrase from Bahram's tongue in describing Tus Bahram, who has come to Farod on behalf of the Iranian army, out of advice, warns Farod against fighting with Tus and, in the process, says in his descriptions of Tus: that he is a rebellious and unwise individual and, at the same time, a noble; and he has even rebelled against the king (Kay Khosrow) and his entourage to gain kingship, because he considers it his right.
5-Conclusion From the comparison of the 325 verses related to the story of Farod (from the beginning until the death of Farod) included in the corrected Shahnameh of Dr. Khalqi Motlagh, with Bandari's translation of the Shahnameh, the following points were obtained: A- In total, Bandari has omitted more than 01 case (more than 051 verses).
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