چکیده:
Epic poetry is one of the ancient styles of Persian poetry that continued to live from ancient Iran until the Mongol invasion. However, the Mongol invasion brought special circumstances that also overshadowed epic poetry, such that from this time onward, Persian poetry moved out of the monopoly of the court, and verse and prose took on non-literary aspects and became public. Epic thinking gave way to Sufi and mystical thinking resulting from the despair and suffering caused by the presence of the Mongol army in Iran. From the Safavid period onwards, epic-historical and religious stories replaced national epics. Based on the conditions mentioned above, this article attempts to name the poems composed from the 7th to the 10th century AH and mention their characteristics. In this regard, it deals in more detail with Khwaju the Epicist as the most successful epic poets after Ferdowsi, and criticizes and examines the characteristics of his epic, which had a tendency to return to national epic poetry, in 'Sam-nameh'. Finally, it shows that despite all his efforts to compose a national epic, he was unsuccessful, and his national epic carries the color and scent of his own era. Khwaju, being aware of this, later changed the name of 'Sam-nameh' to 'Homay and Homayun' and, by presenting a lyrical and fresh narrative of 'Sam-nameh', transformed it into a romantic story in which the hero is not national and epic, but rather a Sufi mystic.
خلاصه ماشینی:
For this reason, in the first part of Khwaju's Divan, which consists of his Qasidas and Qit'as—and naturally, it has no direct connection to epic storytelling, nor is it considered the main and specialized field of Khwaju's work in poetry—we find many verses that contain references to Iranian national and epic stories: - On days of feast, a thousand Caesars and Khans are your beggars On days of war, a thousand Bahmans and Daras are your captives - Alexander, Excellency, Ahmad, Khizr, Knowledge Rider of Fereydun, Vizier of Jam's ranks - In times of generosity, like Hatim al-Tai In times of battle, like Rostam, a warrior - Like Jamshid, riding the wind on a black steed, O Persia Like the sun riding upon the dappled sky - The White Demon was the dawn that shed blood From him, the Midday King rode through Mazandaran With Zal-e Zarr, who was like the Western Simurgh He appeared again, riding from Zabulistan When King Jam subdued Zahhak at dawn The banner of the Kavian dynasty appeared from the horizon The heart of the twelve faces of the constellations was torn Your sturdy body in the seven houses of the sky Driving Bahram to the sword from the heavens, because He claims that the hero of the world is the sky When you urge the steed to leap from its crouch From the mace of the rider, you are the ancient wise man of the sky *** - The blood debt of Nariman, the generous ones will demand The fruits of the Sasanian kingdom, they seek from Khorasan That Siyavash, whose murder was committed in his youth His blood, this tribe today seeks from the elders To charge upon Bijan, following the path of Zal And what they seek from Zal-e Zarr, is Sam Nariman *** - When he wields the sword of Kay Khosrow over heads Like the elders, the King of the East's head trembles If Bahram raises the six-feathered mace The body of the kingdom trembles with seven forms7 When Dara sometimes shows his face in the field like a robber From fear of you, the barrier of Alexander trembles From your fear, the foundation of the Arch of Khosrow moves From your share, the head of Nozhar's palace trembles *** - I wished to cast my steed into the field of combat Lest my heart be grieved by this enjoyable task Khwaju's intense attention to such stories and epic heroes demonstrates that in the eighth century, despite the defeats and treacheries resulting from the Mongol invasion, Iranian poets found two dreams within a single context.
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