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Persian Myths The traditional tales and stories of ancient Iran describe confrontations between good and evil, the victories of the gods, and the exploits of heroes and fabulous supernatural creatures such as the magical bird Simorq and the div or demons. Much of our information about Iran’s pre-Islamic past comes from the holy book of the Zoroastrian religion, the Avesta. Although not written down in its present form until the thirteenth or fourteenth century, parts of the Avesta date back originally to between 1400 and 1200 BC. As well as the words of prophet Zoroaster (Zartošt) and stories about Ahura Mazda, the Wise Lord, it also incorporates earlier pagan myths which reappear in the Šahname (Book of Kings), a magnificent epic in rhyme completed in AD 1010 by the poet Ferdowsi and featuring his most famous hero, Rostam. Sometimes the figure of a minstrel is built into the story as told by the poet, and the minstrel’s songs add to its development. This is certainly the case in the love story of Vis and Râmin, which is of ancient origin. In it Râmin, himself an accomplished minstrel (gusan) and harp player, sings about his and Vis’s love. The poet Faxrodin Asade Gorgani starts by giving the reader valuable information about the origin of this love story: A popular story in this country or the world, it was arranged by six wise men….but its language was Pahlavi [Middle Persian] which is not known and understood by everyone. This was used in this country by those who were studying this language. This indicates that, at the time of F. A.Gorgani in the middle of the eleventh century, a written version in the older language of Pahlavi was available, but a Persian translation must have existed. The Persian prose version was turned into a romantic poem by F.A.Gorgani. He says that, although a myth can be excellent and sweet, it can be improved through rhyme and metre.

Vis and Râmin

The story of Vis and Râmin dates from the pre-Islamic period. The 11th centurys poet F.A.Gorgâni used the theme in the mid-eleventh century and claimed a Sasanian origin for it. Now, however, it is regarded as belonging to the Parthian period, probably the first century AD. It has also been suggested that Gorgâni's story reflects the traditions and customs of the period immediately before he himself lived. This cannot be ruled out, as stories retold from ancient sources often include elements drawn from the time of their narrator . The framework of the story is the opposition of two Parthian ruling houses, one in the west and the other in the east. The existence of these small kingdoms and the feudalistic background point to a date in the Parthian period. The popularity of this pre-Islamic story in the Islamic period is mentioned by the poet himself, and shows that there was a demand for ancient themes and traditional lore. The plot unfolds as a struggle over love and honour between two ruling families. Instead of the Kavi kings of the Avesta and the Kiyâniân rulers of the Šahname, one set of protagonists is from the house of Qaren (the Parthian noble family of Karen). In the story their seat of power is the ancient city of Hamadân in Media. Their opponent is Mubad Manikan, the king of Merv (now in Turkmenistan in Central Asia), who rules in the east. The poem begins with Mubad, the old king of Merv, declaring his love for Šahru, the beautiful 'fairy-faced' queen of Mah (Media). Šahru explains to Mubad that she is already married and has a son, Viru, but she has to promise that, if she ever has a daughter, she will give her to Mubad as his wife. Šahru agrees to this because she does not believe she will ever bear another child. The oath is sealed with a handshake and written down on silk. However, it so happens that 'the dried-up tree turned green and came out with a hundred leaves and Howers. In her old age Šahru became pregnant, like a pearl fallen into an oyster'. The baby is a girl, whom they call Vis. She is immediately given into the care of a wet nurse who takes her to Xuzestân and brings her up with the other child in her care. This is Râmin, younger brother of the king of Merv. When the children grow up, Râmin is called back to Merv and Vis is sent back to her home in Hamadân. Her mother, Šahru, decides that the only man in Iran worthy of such beauty and culture is her son Viru, Vis' own brother. When their stars are consulted and the offiens are found positive, a wedding of great splendour takes place. It is during these festivities that Zard, a half-brother of King Mubad, arrives at court to deliver a message reminding Šahru of her promise to give him her daughter's hand. Vis refuses to leave her brother-husband and Mubad in fury determines to go to war with the house of Qaren. He sends messengers to many places and finds much support arnong their kings, including those of Tabarestân, Gorgân, Dahistân, Xorezmia, Sogdia, Sind, India, Tibet and China( See map ). Soon his court is filled with the commanders of armies and the plains of Merv are crowded with people, resernbling the Day of Judgement. Meanwhile, Šahru enlists the support of the kings who attended the wedding: those of Azerbaijân, Ray, Gilân, Xuzestân, Istakhr and Isfahân, all in the western part of Iran ( See map). The two armies meet on the plains of Nehâvand, and Vis' father is killed on the battlefield. Meanwhile, Râmin catches a glimpse of Vis, his childhood friend, and instant lyfallsin love with her. Hetries topersuade his older brother , the king, to give up the idea of marrying Vis, but Mubad's love grows even stronger and he is determined to have her as his wife. Mubad finally succeeds in persuading Šahru to let him marry her daughter by giving her precious gifts, remminding her of their oath, and asking her not to tum her back on the Al- mighty .In fear of God, Šahru opens the gate of the fortress and lets Mubad take Vis away with him. While celebrations are under way in the city of Merv, Râmin is sick with love for Vis. She, for her part, is determined to use her father's death as an excuse not to allow Mubad to get close to her. At this point, an unexpected character arrives on the scene to control their destiny: the nurse who had brought up Vis and Râmin hurries to Merv to be near Vis. Using mysterious powers, she arranges a meeting between her two former charges, which leads to an unfulfilled but passionate love affair. At the same time Mubad, whom Vis has kept distant, pines for his young and beautiful wife. She and Râmin, torn between their love for each other and their feelings of guilt towards Mubad, seem like helpless figures manipulated by destiny. Through the devious plots of the nurse, the two young people finally consummate their love during Mubad's absence from Merv. Unaware of the affair between his wife and his younger brother, Mubad invites them both to join him in the western highlands and suggests that Vis should visit her family. Mubad then overhears a conversation between the nurse and Vis, revealing her liaison with Râmin. Mad with rage, he threatens to expose Vis and kill Râmin, but Vis manages to turn his rage away, declaring that he means more to her than anyone else. Viru, Vis' brother and first husband, cannot understand her passion for Râmin. He reminds her of her noble lineage and urges her not to shame her ancestors by her infatuation. Vis and Râmin finally Bee to Ray, keeping their whereabouts a secret, but when Râmin writes a letter to his mother she betrays him to Mubad. On their return to Merv, the lovers continue their secret meetings, using every opportunity to be together behind the old king's back. He is haunted by the thought of his wife's infidelity and his brother's deception, and he locks her away in an isolated fortress during his absences from court. By now Vis' and Râmin's liaison is well known in Merv and, during a court banquet, Râmin (himself an accornplished minstrel and harp player) sings of their love. Mubad, infuriated by this openness, threatens to cut Râmin's throat. When Râmin defends himself, the king cornes to his senses and stays his hand. Torn between his love for Vis and his loyalty to Mubad, Râmin listens to the advice of a wise man, who tells him that he has come under the spell of a demon and that, if he goes out into the world, he will find many women more truthful and virtuous than Vis. Râmin decides to leave Merv and start a new life, ffioving westwards after being granted the kingdoms of Ray and Gorgân. In the west Râmin meets and falls in love with Gul, a Parthian princess, and marries her, finally forgetting his old love. His days of pleasure and love with Gul come to an end, however, when one day he compares her with Vis and suggests that she is like an apple cut in half. Gul, upset to be compared with Râmin's lover, considers this a betrayal. Rerninded once again of Vis, Râmin writes her a letter and a long correspondence begins between the two former lovers. Râmin returns to Merv, where he and Vis are reunited. They escape together, taking with the ffi the king's treasures. Once again, their journey takes the ffi to the west and, after travelling through Qazvin, they settle in Daylamân. When Mubad discovers Vis' and Râmin's Bight, he follows theffi with his army, only to meet a cruel death. Attacked by a wild boar during a night's rest, Mubad chases it on his grey horse and  shoots an arrow at the beast, but misses. The boar then throws itself at the king and his horse, dragging theffi to the ground and tearing the king's body open from chest to navel. With the death of Mubad, Râmin is crowned  king of kings. He and Vis happily return to Merv, and they have two sons.  When Vis eventually dies, Râmin places her body in an under- ground  tomb and soon joins her there, first handing over the throne and crown to  their son Xoršid. References & Links: *Persian Myths by V. Sarkhosh Curtis 1996, ISBN 0-7141-2082-0 * Vis o Ramin

Ancient Iran