Matn/Pizhūhī-i Adabī (Sep 2024)
The Kingdom Connection between the Myth of Arash the Archer and Zab Tahmasab
Abstract
Several Middle Iranian writings mention that Zab "spōxt" Afrasiab, thereby restoring water and borders. Some modern Iranian texts ascribe the same act of shooting at Afrasiab and spōxtan of him to Arash. Could the narratives of Arash and the kingdom of Zab perhaps be two iterations of a shared tale, wherein the myth is occasionally ascribed to both a warrior and the ruler of said warrior? Shahnameh scholars have identified various justifications for the omission of Arash's story in Ferdowsi's Shahnameh. We can divide these justifications into two categories: firstly, Ferdowsi's original text did not include Arash's story, and secondly, Ferdowsi's text initially included Arash's story but later removed it during the compilation of Shahnameh. This article investigates whether the Shahnameh presents and narrates the story of Arash the Archer in a distinct narrative style, potentially following the "myth turn" method. The resolution of this inquiry hinges on demonstrating the convergence of the Zab myth and the Arash myth in terms of their underlying motif, as well as substantiating the existence of other instances of transformation and interchange between Zab and Arash in other literary works. By adopting this altered perspective, it becomes plausible to propose the hypothesis that Zab Tahmasab's realm and the tale of Arash are both retellings of an ancient Indo-European myth. This myth revolves around a deity associated with illumination who bestows rainfall and traverses boundaries, thus facilitating the potential for collective migration. Furthermore, the transfer and "myth turn" from Arash to Zab are evident in various Middle Iranian and New Iranian sources and share a comparable historical context.IntroductionThe tale of Arash is an ancient Indo-Iranian myth, with indications of its existence in older Indo-European stories as well. This myth is a variation of an ancient mythological tale that revolves around the deity of illumination. Following the division of the Indo-European and, subsequently, Indo-Iranian communities, the myth underwent expansion and adaptation in diverse manifestations and under different appellations. However, the underlying narrative of all these versions remains consistent, focusing on the god's story. A diverse array of figures, including Mithra, Tashtar, Azar, Shiva, Tir, Thor, Jam, Fereydon, Zab, and Arash, depict the luminosity of Marznamaz's aquatic realm. Arash was a renowned and esteemed figure among several Aryan tribes, including Indians, Hindus, Persians, and Parthians. Prayers, coinage, and stone sculptures widely celebrated his name, character, and narrative. It is likely that both monarchs, soldiers, and the general populace invoked Arash's name. They burden themselves with numerous responsibilities and seek divine favor and safeguarding by claiming descent from him. Nevertheless, Arash's presence in Ferdowsi's Shahnameh is minimal, with only a few mentions occurring beyond the expected timeframe of his life. This has prompted speculation over the omission of Arash's story in Ferdowsi's Shahnameh, giving rise to several hypotheses.This article quickly examines three perspectives on the absence of the story of Arash in Ferdowsi's Shahnameh. It suggests that the myth of Arash might have been included in the Shahnameh through an alternative narrative while still maintaining its essence. The tale of Arash, the deity associated with the boundary between the Indo-Iranian water regions, is believed to have originated from the king named Zab, as mentioned in certain Middle Iranian and New Iranian accounts. This phenomenon involves the shifting of attribution within a complex sequence of causes and effects, leading to the attribution of the same act of self-care at times to a warrior, at times to a ruler, and at times to God. Given that the exchange between Arash and Zab has been well-known and common since the middle Iranian period, it is reasonable to assume that Ferdowsi was aware of it. Ferdowsi's Shahnameh omits Arash's story to concentrate on narrating the story of Zab Tahmasb's kingdom.Literature ReviewArash Kamangir has been the focus of numerous studies conducted during the past two centuries. Some of the studies pertaining to Arash or indirectly addressing Arash include: The scholarly article "The preeminent Aryan marksman in Avesta and Tabari" was authored by Noldeke in 1881. This article asserts that the historical context of Arash's narrative predates the Iranian era. The Rigveda mentions Arash, an Indo-Iranian figure, as Ariksha.The article "Arash Kamangir and Vishnu," authored by Ziauddin Dashtakhaki and Pourkhalaghi Chatroudi in 2013, examines the similarities and differences between Vishnu and Arash. It sheds light on Arash's history and identity as an Aryan (Indo-Iranian) with potential pre-Aryan origins.The essay "Who was Arash Shawatir?" by Mariya (2012) provides valuable insights on the perspective of Iranians during the Sassanid period regarding the narrative of Arash. It also explores the Indo-Iranian origins of this tale.The article "The Absence of Arash Kamangir in the Shahnameh," authored by Jabri and Kehrizi in 2013, examines the rationale behind the omission of Arash's narrative in the Shahnameh. The authors argue that the antagonistic relationship between the Sassanid ruling structure and Arash, which manifested itself at the levels of kings, Khawases, and Mobdans, is responsible for this omission.The article "Why is the story of Arash Kamangir not in the Shahnameh?" by Khatibi (2016) examines the reasons behind the absence of the story of Arash in the Shahnameh. It explores the inclusion of Scythian narratives related to the Rostam family in the Iranian national epic and the impact of these narratives on the portrayal of Arash Kamangir.MethodologyThis article employs a research methodology that combines both descriptive and analytical approaches. In addition to referencing legendary sources, the study draws upon the views of renowned mythologists such as Heinels, Eliade, Karnoy, Dumzil, and others.ConclusionDespite Arash's significant popularity among the Aryan descendants, Ferdowsi's Shahnameh does not include his name in the expected timeframe. This omission has led Shahnameh experts to propose many explanations for the matter. This article aimed to scrutinize the historical evidence of Arash's narrative, irrespective of the mention of his name, and subsequently identify any references to him within the Shahnameh. Arash belongs to the Irdan group, which is associated with the luminous Marznama water space. He is also part of a family that includes numerous Aryan gods and deities, such as Mithra, Tashtar, Vishnu, Jam, Fereydun, Kiqbad, and Kikhusro. Indo-Iranian mythology prominently features this deity, particularly in the Shahnameh. The Shahnameh depicts it as intervening during periods of drought and darkness that plague the Aryan homelands. By warding off malevolent spirits and restoring light, boundaries, and water, this god restores balance and prosperity. Periods of drought and darkness marked the late Manouchehr kingdom in Iran, leading to the removal of boundaries and water. The era in Shahnameh concludes with the arrival of Zab, who successfully expels Afrasiab and reinstates the borders and water resources. Ferdowsi's narrative style may account for the omission of Arash during this significant period, which encompassed his life and death. Ferdowsi derived this narrative from the exchange and transmission between Arash and Zab, intricately linking it to the story of Hardoshan and the mythological deity of light at the border. The middle Iranian period marked the beginning of this linguistic shift, which persisted into the modern Iranian period. Ferdowsi's awareness of the shift between the names Arash and Zab and their interconnected stories is reasonable. Therefore, by including the story of the kingdom of Zab, there is an opportunity to fill the gap in the narration of Arash's story.
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