SESSION GUIDE

TL 107 - SURVEY OF AFRO-ASIAN LITERATURE

Presented to:
Eliakim A. Balolot
Instructor

Presented by:

Calderon, Rehasen
Atchecoso, Dhelcy
Laid, Jessa Mae
Sajol, Jiely Dane
Meñoza, Leah Rose A.
___________________________________
BSEd- English 3B

A.Y 2024 – 2025

Preliminary
Opening Prayer Via Youtube presentation
Energizer All I want for Christmas is you
Activity Persian Treasure Auction

FINAL TOPIC OVERVIEW

I. Persian Literature
 Brief History
 Geography
 People
 Languages
 Religion
 Government
 Education
 Famous Landmarks and Destinations
 Characteristics of Persian Literature
 Persian Prose
 Didactic and Mystical Poetry
 Famous Poet: Omar Khayyam
 Selections from the Rubaiyat by Omar Khayyam
 Selection of Hafiz
 Selection of Jami
 Shanahmeh (The Story of Rostam) by Ferdowsi
II. References
DISCUSSION FLOW

Brief History Prehistoric and Ancient Iran (Before 625

BCE)

 Elamite Civilization (circa 2700

BCE): One of the earliest urban
civilizations in the region, centered in
the southwestern part of modern Iran.
 Aryan Migration (Second
Millennium BCE): Indo-Iranian
tribes migrated into the Iranian plateau,
blending with native populations and
introducing new cultural and linguistic
influences.
 Median Empire (625–550 BCE): The
Medes established the first unified
Iranian state, paving the way for the
later empires.

The Achaemenid Empire (550–330 BCE)

 Founded by Cyrus the Great, the

Achaemenid Empire became the
largest empire of its time, stretching
from the Balkans to India. It was
known for its administrative efficiency,
the construction of Persepolis, and
policies of tolerance toward conquered
peoples.
 The empire fell to Alexander the
Great in 330 BCE, after the conquests
of Darius III.

Hellenistic and Parthian Periods (330

BCE–224 CE)

 After Alexander's death, the Seleucid

Empire ruled parts of Iran but faced
resistance from local tribes.
 The Parthian Empire (247 BCE–224
CE) rose as a major power, controlling
trade routes like the Silk Road and
engaging in conflicts with the Roman
Empire.

The Sasanian Empire (224–651 CE)

 The Sasanian dynasty restored

Persian cultural and political power,
rivaling the Byzantine Empire. This
 period saw the flourishing of
Zoroastrianism and advancements in
art, architecture, and science.

The Islamic Conquest and Early Islamic

Iran (651–1258)

 The Arab-Muslim conquest brought an

end to the Sasanian Empire and
introduced Islam to Iran. Over time,
Persian culture and language heavily
influenced Islamic civilization,
especially during the Abbasid
Caliphate.

Medieval and Early Modern Periods (1258–

1789)

 Iran experienced invasions by the

Mongols and later the Timurids.
Despite these upheavals, the country
maintained its cultural identity.
 The Safavid Empire (1501–1736)
established Shi'a Islam as the state
religion, creating a distinct Iranian
identity.
 Later dynasties, including the Afsharids
and Zands, saw a mix of consolidation
and instability.

Qajar and Pahlavi Eras (1789–1979)

 The Qajar dynasty (1789–1925) faced

territorial losses and increasing Western
influence.
 The Pahlavi dynasty (1925–1979)
modernized Iran but faced criticism for
authoritarianism and Westernization.

The Iranian Revolution and Islamic

Republic (1979–Present)

 In 1979, the Iranian Revolution

overthrew the monarchy and
established the Islamic Republic under
Ayatollah Khomeini. This marked a
shift toward theocratic governance and
a focus on anti-Western policies.

Geography Elburz Mountains

Mountain range in northern Iran. It is 560 mi
(900 km) long and extends along the southern
shore of the Caspian Sea, from which it is
separated by a narrow coastal lowland. It
includes Iran’s highest peak, Mount Damāvand
(Demavend), at 18,605 ft (5,671 m). The
forests of the Elburz cover some 12,500 sq mi
(32,400 sq km). The Hyrcanian tigers for which
they were famous are now extinct, but other
wild cats, including the leopard and the lynx,
are still numerous.

Talish Mountains
Talish Mountains, mountain chain,
northwestern Iran, in the northwest section of
the Elburz Mountains, extending
southeastward from the Azerbaijan border to
the lower part of the Safīd Rūd (Safid River).
Few peaks rise above 10,000 feet (3,000
metres). The Talish Mountains are made up of
volcanic rocks dated to the middle Jurassic
(some 174 million to 163.5 million years ago),
Early Cretaceous (145 million to 100.5 million
years ago), and Paleogene periods (66 million
to 23 million years ago) as well as carbonate
rocks dating to the Early Cretaceous Period.
Mount Damavand
Mount
Damavand a dormant stratovolcano and is the
highest peak in Iran and Western Asia,
the highest volcano in Asia, and the 3rd
highest volcano in the Eastern
Hemisphere after Mount
Kilimanjaro and Mount Elbrus, at an elevation
of 5,609 metres (18,402 ft). Damavand has a
special place in Persian mythology and
folklore. It is in the middle of
the Alborz range, adjacent
to Vararu, Sesang, Gol-e Zard, and Mīānrūd. It
is near the southern coast of the Caspian Sea,
in Amol City, Mazandaran State, 66 km (41 mi)
northeast of the city of Tehran. This Mount
Damavand is the 12th most prominent peak in
the world and is part of the Volcanic Seven
Summits mountaineering challenge.

Zagros Mountain
The Zagros fold and thrust belt was mainly
formed by the collision of two tectonic plates,
the Eurasian Plate and the Arabian
Plate.[5] This collision mainly happened during
the Miocene (about 25–5 mya or million years
 ago) and folded the entirety of the rocks that
had been deposited from the Paleozoic (541–
242 mya) to the Cenozoic (66 mya – present)
in the passive continental margin on the
Arabian Plate. However,
the obduction of Neotethys oceanic crust
during the Cretaceous (145–66 mya), and
the continental arc collision in the Eocene (56–
34 mya) both had major effects on uplifts in
the northeastern parts of the belt.

People Persians

Percentage: 60-65% of the population Region:

Central and urban areas (Tehran, Shiraz,
Isfahan) Language: Persian (Farsi)

AZERBAIJANIS

Percentage: 16% of the population Region:

Northwestern Iran (East Azerbaijan, West
Azerbaijan) Language: Azerbaijani Turkish

KURDS

Percentage: 10% of the population Region:

Western Iran (Kurdistan, Kermanshah, Ilam)
Language: Kurdish

LURS

Percentage: 6% of the population Region:

Western and Southwestern Iran (Lorestan,
Khuzestan) Language: Luri (related to Persian)

ARABS

• Percentage: 2% of the population • Region:

Southwestern Iran (Khuzestan) • Language:
Arabic

BALUCHIS

• Percentage: 2-3% of the population • Region:

Southeastern Iran (Sistan and Baluchestan) •
Language: Baluchi

TURKMEN

• Percentage: Small percentage • Region:

 Northeastern Iran (Golestan, Khorasan) •
Language: Turkmen

Languages PERSIAN

also known as Farsi (‫فارسی‬, Fārsī) is a Western

Iranian language that belongs to the Indo-
European language family.

-Old Persian: Used during the Achaemenid

Empire (550–330 BCE). -Middle Persian: The
official language of the Sasanian Empire (224–
651 CE). -Modern Persian: The form used
today.
Religion ISLAM

99% of Iranian are Muslims. 93% belonging to

the Shiite branch of Islam and under 6% to the
Sunni branch.
Government Theocratic republic

Ali Hosseini Khamenei

which means it combines religious and

democratic elements in its system. The Leader
(or Supreme Leader) The Faqih.

-been ruling Iran for more than three decades.

-elected as supreme leader on 4 June 1989, at
age 50.

Masoud Pezeshkian

The Majlis (Parliament) -make law The

President

-head of government -represents Iran in

international relations
Education Iran’s educational system is centralized and
structured under the supervision of the
Ministry of Education and the Ministry of
Science, Research, and Technology. It has
undergone significant reforms over the years,
and education is free and compulsory for
children aged 6 to 11.

LEVELS OF EDUCATION

Structure: Preschool (Ages 3-5): Optional,

focuses on early childhood development.

Primary Education (Grades 1-6): Compulsory,

starts at age 6 and lasts for six years.

Lower Secondary Education (Grades 7-9):

Covers general subjects with a focus on
preparing students for higher education or
technical training.

Structure: Upper Secondary Education (Grades

10-12): Divided into: Theoretical Stream:
Focuses on subjects like mathematics, science,
and humanities. Technical/Vocational Stream:
Prepares students for specific trades or further
vocational studies. Skill-based Education: For
students entering the workforce immediately
after school.

Structure: Pre-University Education (Grade

12): Optional for students pursuing higher
education. It focuses on preparing students for
the Konkur. 2. Higher Education • Managed
by the Ministry of Science, Research, and
Technology, and the Ministry of Health (for
medical universities).

Famous Lnadmarks and Destinations Persepolis

Location: Fars Province Significance: The

ancient ruins of Persepolis are one of the
most famous archaeological sites in the
world. Once the ceremonial capital of the
Achaemenid Empire, the site features
impressive ruins
 The Azadi Tower

Location: Tehran Significance: The Azadi

Tower is one of Tehran’s most recognizable
landmarks. Built in 1971 to commemorate
the 2,500th anniversary of the Persian
Empire, the tower blends traditional Persian
architecture with modern design. It stands as
a symbol of Iran’s pre-revolutionary history
and national pride.

NAQSH -E JAHAN SQUARE

Location: Isfahan Significance: A UNESCO

World Heritage site, Naqsh-e Jahan Square is
one of the largest public squares in the world
and an architectural masterpiece of Islamic
and Persian design.

GOLESTAN PALACE

Location: Tehran Significance: Golestan

Palace is a historic complex in the heart of
Tehran, originally built during the Safavid
dynasty and later expanded by the Qajar
dynasty. The palace is known for its beautiful
gardens, stunning tilework, and ornate rooms.

THE TOMB OF HAFEZ

Location: Shiraz Significance: This beautiful

mausoleum is dedicated to Hafez, one of
Persia’s most celebrated poets. It attracts
thousands of visitors who come to pay their
respects to the poet and enjoy the tranquil
gardens surrounding the tomb.

MOUNT DAMAVAND

Location: Alborz Mountains, Northern Iran

Significance: Mount Damavand is the highest
peak in Iran and the Middle East, standing at
5,671 meters. It is an iconic symbol of
Persian mythology and culture, and it is a
popular destination for mountaineers and
trekkers.
Characteristics of Persian Literature CULTURAL INFLUENCE

Persian literature reflects the diversity of

ideals, religions, and ways of life due to the
 influence of various invaders (e.g., Arabs,
and Mongols) while maintaining elements of
Zoroastrian traditions.

SUFI INFLUENCE

Persian literature integrates mystical and

transcendental themes influenced by Sufism,
which emphasizes the human soul's liberation
through spiritual practices. Sufi terms
became a fundamental part of Persian poetry,
where ordinary words often take on mystical
meanings.

CONTENT AND THEMES

Common themes include love, wine, and the

enjoyment of life, often paired with a deep,
underlying somberness and philosophical
reflection. Poetic structure often involves
couplets (seven or twelve lines) with
monorhymes.

GOLDEN AGE

Persian literature’s golden age included poets

like Nizami, known for themes of love and
life, and Jami (1414–1492), considered the
last classical Persian poet excelling in prose
and poetry.

DECLINE

After the Safavid era, the flourishing of arts

and Persian literature saw a significant
decline.
Persian Prose Annals of Tabari

Abu Ali Muhammad ibn Muhammad Bal'ami,

a prominent Persian historian and vizier He
translated Tabari's history around 963 CE,
making it one of the earliest examples of
Persian prose translation and adaptation of
"Tarikh al-Rusul wa'l-Muluk" (The History of
Prophets and Kings) by the Arab historian al-
Tabari into Persian.

Abu alib’n Sina (Avicenna), Philosophy and

Science Daneshnameh-ye Alai (Book of
Knowledge for Ala) It is an encyclopedia of
knowledge covering various subjects, including
philosophy, natural sciences, and metaphysics.
Ibn Sina’s contributions laid a foundation for
the use of Persian as a language of science,
philosophy, and literature, which would later
be expanded upon by other scholars and poets.
His influence is still celebrated in Persian
literary and scientific traditions.

Hamid al-Din al-Balkhi, also known as

Hamid al-Din al-Farahi al-Balkhi, was a
Persian scholar, poet, and literary figure.

Amre, an artificial type of prose in his

Maqamat. Maqamat refers to a genre of
rhymed prose interspersed with poetry that
originated in Arabic literature during the
Islamic Golden Age.

Literary Features: Maqamat are collections of

short narratives, often featuring a roguish hero
and a narrator. They combine eloquence, wit,
and rhetorical flourishes, showcasing the
richness of language.

Saadi (Sadi) full name Abu-Muhammad

Muslih al-Din bin Abdallah Shirazi (1210–
1291/1292 CE)

Saadi's works are renowned for their wisdom,

simplicity, and eloquence, making him a central
figure in Persian literature. Bustan (Scented
Garden) is one of Saadi's two most famous
works, alongside Gulistan (The Rose Garden).

Key features of Bustan (Scented Garden)

Genre: Written in poetry, Bustan is a didactic
and moralistic text.

Language: The poetry is simple yet profound,

blending mysticism with practical wisdom.

Content: Bustan is divided into ten chapters,

each addressing a different moral or
philosophical theme, such as justice, love,
humility, generosity, and contentment. It
includes stories, parables, and personal
anecdotes, illustrating ethical lessons.

Key features of Gulistan (Rose Garden)

Structure: The book is divided into eight
 chapters, each focused on a specific theme
such as morality, kingship, humility, love, and
contentment. Each chapter consists of stories,
parables, and aphorisms written in rhymed
prose (saj') and complemented by Saadi’s
poetry.

Famous Quotes: “The children of Adam are

the limbs of one body, Created from the same
essence. If one limb is in pain, The others
cannot remain at rest.” This verse reflects
Saadi’s humanistic and compassionate
worldview.

Firdausi's Shahnamah (Shahnameh or

"The Book of Kings") is one of the greatest
epic works in Persian literature, written by
Abu’l-Qasim Firdausi Tusi (940–1020 CE).

The Shahnamahis divided into three main

sections: Mythical Era: Stories of creation, the
first kings, and legendary figures like Keyumars
and Jamshid. Heroic Era: The centerpiece,
featuring the tales of Rostam, a great Persian
hero, and his tragic encounters, including the
famous story of Rostam and Sohrab. Historical
Era: Chronicles of historical Persian kings up
to the fall of the Sassanian Empire during the
Arab conquest.

It must be remembered that the Persian nation

had not lost their inherent sense of patriotism
despite the almost overwhelming influence of
Islam. Prose apparently occupied a less popular
niche in the annals of Persian history.
Didactic and Mystical Poetry This type of poetry is natural in a country
whose tradi- tion abounds in maxims, saying,
and proverbs.

Hakim Abul-Majd Majdūd ibn Ādam

Sanā'ī Ghaznavi

commonly known as Sanai, was a Persian

poet from Ghazni. He lived his life in the
Ghaznavid Empire which is now located in
Afghanistan. The first great mystical poet
whose best mystical epic is HADIGAT AT
HAQUIQA.
Hadiqat al Haqiq

known as ‘The Garden of Truth and The Path

to Trek’ the book has ten thousand verses in
ten chapters. is one of the poem books that
has influenced many poets

Jalāl al-Dīn Muḥammad Rūmī

known as RUMI the great mystic Persian

poet of the classical period. his Mathnawi-i-
manawi exudes with pre- lyricism and
mystical thought.

Mathnawi

It is a series of six books of poetry that

together amount to around 25,000 verses or
50,000 lines. Mathnawī poems have been
written in Persian, Arabic, Turkish, Kurdish
and Urdu cultures.

Abu Mohammad Moshrefoldin Mosleh

ebn Abdollah ebn Mosharraf

known by his pen name Sa’di. was a Persian

poet and prose writer. Sa'di's best known
works are Bustan and Gulistan.

Bustan (The Orchard)

is a book of poetry by the Persian poet Saadi,

completed in 1257 CE. The book has ten
chapters regarding the issues of ethics and
training; namely, justice, mercy, love,
humility, contentment, devotions, education,
gratitude, repentance, and praying

Gulistān (The Rose Garden')

written in 1258 CE, it is one of two major

works of the Persian poet Sa'di. is a
collection of poems and stories, just as a
rose-garden is a collection of flowers.

Ghazals

a form of amatory poem these poems have

been published by scholars of Persian
language and literature. The central theme of
 most of Saadi's ghazals is spiritual and
romantic love.
Famous Poet: Omar Khayyam About the Author:

Khayyam means “Tentmaker” Nizam-ul-

mulk became in time Vizier of the mighty
Alp Arslan Seljuq sultan Malik-Shāh invited
him to Eṣfahān to undertake the astronomical
observations necessary for the reform of the
calendar.

RUBAIYAT by: Edward Fitzgerald

Rubaiyat “stanza” A quatrain is a piece of

verse complete in four lines, usually rhyming
aaaa or aaba; it is close in style and spirit to
the epigram.

FAMOUS PHRASES

“A Jug of Wine, a Loaf of Bread—and

Thou,” “Take the Cash, and let the Credit
go,” and “The Flower that once has blown
forever dies.”

Elihu Vedder

An an American artist from the late 19th

century, is closely associated with the
Rubaiyat of Omar Khayyam because of his
illustrated edition of Edward FitzGerald's
translation, published in 1884.
Selections from the Rubaiyat by Omar I Wake! For the Sun, who scatter'd into flight The
Stars before him from the Field of Night, Drives Night
Khayyam
along with them from Heav'n, and strikes The
Sultan's Turret with a Shaft of Light.

This passage encourages awakening and seizing

the day. It describes how the sun rises,
scattering the stars and driving away the
darkness of night. The imagery of the “Sultan’s
Turret” being struck by light symbolizes the
arrival of a new day, urging the reader to rise
and embrace the opportunities of the present
moment.

Denotation vs. Conotation

SUN Denotation (literal meaning): Morning

arrives. Connotation (implied meaning):
Renewal, ephemerality, awakening. Rhyme
Scheme: AABA (consistent with the Rubaiyat
form).

Theme

Theme: The fleeting nature of life and the call

to embrace each moment.

II

Before the phantom of False morning died,

Methought a Voice within the Tavern cried,
"When all the Temple is prepared within, Why
nods the drowsy Worshipper outside?"

The passage urges one to stop delaying and

take action, questioning why a worshipper
remains outside when everything is ready for
them to engage within. It highlights the need
to awaken and seize the opportunities before
them.

Word: "Temple" Denotation: A sacred place of

worship. Connotation: Inner self, spiritual
readiness, or the soul. Word: "Worshipper"
Denotation: A person who prays or shows
reverence in a religious context. Connotation:
A seeker of truth or enlightenment. Word:
"Voice" Denotation: A sound made by a
person speaking. Connotation: An inner call to
awareness or a divine message.

Rhyme Scheme AABA (follows the Rubaiyat

form). THEME: "The human struggle to
recognize and act upon opportunities for
spiritual or personal growth."

III

And, as the Cock crew, those who stood

before The Tavern shouted--"Open then the
Door! You know how little while we have to
stay, And, once departed, may return no
more."

Denotation vs. Connotation

Word: "Cock crew" Denotation: The rooster

crowed at dawn. Connotation: The passage of
time, marking the beginning of a new day or a
moment of awakening. Word: "Open the
Door" Denotation: A literal call to open the
tavern door. Connotation: A metaphor for
embracing opportunities, freedom, or
enlightenment.

Rhyme Scheme: AABA Theme "Life's

impermanence and the urgency to seize
opportunities before it's too late."

VII

Come, fill the Cup, and in the fire of Spring

Your Winter-garment of Repentance fling: The
Bird of Time has but a little way To flutter--
and the Bird is on the Wing.

This passage urges living in the present and

shedding past regrets, as time is fleeting and
opportunities are short-lived.

Denotation vs. Connotation

Word: "Cup" Denotation: A drinking vessel.

Connotation: Symbolizing life, opportunity, or
experiences to be embraced. Word: "Winter-
garment" Denotation: A garment worn in
winter. Connotation: Symbolizes past regrets,
burdens, or emotional weight. Word: "Bird of
Time" Denotation: A metaphorical bird
representing time. Connotation: The fleeting
nature of time, the passage of life that cannot
be stopped.

Rhyme Scheme: AABA Theme "The

transience of life and the importance of
embracing the present, letting go of past
regrets."

VIII

Whether at Naishapur or Babylon, Whether

the Cup with sweet or bitter run, The Wine of
Life keeps oozing drop by drop, The Leaves of
Life keep falling one by one.

This passage reflects on the inevitability of

life’s fleeting nature, where time and
experiences, whether good or bad,
continuously pass by, with life gradually
slipping away. Enter

Denotation vs. Conotation

Word: "Naishapur" Denotation: An ancient

city in Persia. Connotation: Symbolizes a place
of historical significance or the passage of time.
Word: "Babylon" Denotation: An ancient city
in Mesopotamia, known for its grandeur.
Connotation: Represents a symbol of human
achievement, impermanence, and the rise and
fall of civilizations. Word: "Cup" Denotation:
A drinking vessel. Connotation: Represents
life’s experiences or opportunities, which can
be sweet or bitter.

Rhyme Scheme: AABA Theme "The fleeting

nature of life and the inevitability of time’s
passage, with both its joys and sorrows."

IX

Each Morn a thousand Roses brings, you say;

Yes, but where leaves the Rose of Yesterday?
And this first Summer month that brings the
Rose Shall take Jamshyd and Kaikobad away.

This passage emphasizes the transience of life

and the inevitability of change, suggesting that
even the beauty and promise of today will fade,
and great figures of the past, like Jamshyd and
Kaikobad, are eventually forgotten.

DENOTATION AND CONNOTATION

Word: "Roses" Denotation: A type of flower,

often associated with beauty. Connotation:
Symbolizes fleeting beauty, love, or the fleeting
nature of life. Word: "Rose of Yesterday"
Denotation: The rose from the previous day.
Connotation: Represents the past, lost
moments, and the inevitability of change.
Word: "Jamshyd and Kaikobad" Denotation:
Legendary kings in Persian mythology.
Connotation: Symbolizes the passage of time
and the inevitable fate of even the most
powerful people.

Rhyme Scheme: AABA Theme: "The transient

nature of life and the inevitability of change,
where the beauty and power of today are
replaced by the loss of yesterday."

Well, let it take them! What have we to do

With Kaikobad the Great, or Kaikhosru? Let
Zal and Rustum bluster as they will, Or Hatim
call to Supper--heed not you

This passage conveys a sense of detachment

from the past and its legendary figures, urging
the reader to focus on the present and not be
distracted by the tales of past heroes or kings.

DENOTATION VS. CONNOTATION

Word: "Kaikobad" and "Kaikhosru"

Denotation: Legendary Persian kings.
Connotation: Represents faded historical
significance and the irrelevance of past power.
Word: "Zal and Rustum" Denotation:
Legendary Persian heroes. Connotation:
Symbols of past achievements that no longer
matter in the present. Word: "Hatim"
Denotation: A legendary generous figure.
Connotation: Represents outdated ideals of
heroism and virtue.

Rhyme Scheme: AABA Theme: "The fleeting

nature of fame and legacy, emphasizing the
importance of living in the present rather than
dwelling on the past."

XI

With me along the strip of Herbage strown

That just divides the desert from the sown,
Where name of Slave and Sultan is forgot--
And Peace to Mahmud on his golden Throne!

This passage expresses a desire for peace and

simplicity, where distinctions between rulers
and common people are forgotten, and the
chaos of power is left behind.

DENOTATION VS CONNOTATION

Word: "Herbage" Denotation: Plants or grass

growing in an area. Connotation: Symbolizes
growth, life, and natural beauty in contrast to
the harshness of the desert. Word: "Slave and
Sultan" Denotation: Refers to the social status
of individuals, from the lowest to the highest.
Connotation: Represents the concept of social
hierarchies, which are irrelevant in the face of
nature and the passage of time. Word:
"Mahmud" Denotation: Refers to a ruler, likely
a historical figure or symbol of power.
Connotation: Represents earthly power and
authority that is ultimately inconsequential in
the grand scheme of life.

Rhyme Scheme: AABA Theme: "The

insignificance of power and social status in the
face of nature’s eternal cycle and the pursuit of
peace."

XXV

Alike for those who for To-day prepare, And

those that after some To-morrow stare, A
Muezzin from the Tower of Darkness cries
"Fools! your Reward is neither Here nor
There."

This passage suggests that both those who

focus on the present and those who constantly
worry about the future are foolish, as true
reward or fulfillment is not found in either.

DENOTATION VS CONNOTATION

Word: "To-day" Denotation: The present day

or current moment. Connotation: Represents
living in the moment, making the most of the
present. Word: "To-morrow" Denotation: The
day after today. Connotation: Symbolizes
future plans, dreams, or worries, often at the
expense of the present. Word: "Muezzin"
Denotation: A person who calls Muslims to
prayer. Connotation: Represents a spiritual
voice, urging awareness or a wake-up call to
reality.

Rhyme Scheme: AABA Theme: "The futility of

living solely for the future or dwelling on the
past, and the importance of understanding that
true reward is not tied to time."
XXVII

Myself when young did eagerly frequent

Doctor and Saint, and heard great argument
About it and about: but evermore Came out by
the same door where in I went.

This passage reflects the speaker’s realization

that despite seeking wisdom from both
religious and intellectual authorities, they found
no true resolution or progress, leaving as
confused as they entered.

DENOTATION VS CONNOTATION

Doctor and Saint Denotation: Sources of

advice, one from science and the other from
religion. Connotation: Authority figures
representing knowledge and spirituality. 2.
Great argument Denotation: Intense
discussions or debates. Connotation: Ideas that
seem significant but ultimately lead nowhere. 3.
Same door Denotation: Leaving the same way
as entered. Connotation: Stagnation, lack of
progress or change.

Rhyme Scheme: AABA Theme: The search for

meaning and self-discovery, showing that
external wisdom alone may not lead to true
personal growth.

LIV

Waste not your Hour, nor in the vain pursuit

Of This and That endeavour and dispute;
Better be jocund with the fruitful Grape Than
sadden after none, or bitter, Fruit.

This passage advises to avoid wasting time in

pointless arguments or pursuits and instead
enjoy the present moment, finding happiness
in simple pleasures like wine, rather than
chasing unattainable or disappointing goals.

DENOTATION VS CONNOTATION

1. Hour Denotation: A specific unit of time (60

minutes). Connotation: The fleeting nature of
life; an opportunity not to be wasted. 2. Grape
Denotation: A small, juicy fruit used for eating
or making wine. Connotation: Symbol of joy,
indulgence, and celebration. 3. Fruit
Denotation: The edible product of a plant,
often sweet or nutritious. Connotation: The
outcomes of one’s efforts or desires, either
rewarding (sweet) or disappointing (bitter).

Rhyme Scheme: AABA Theme: The fleeting

nature of life and the importance of enjoying
present pleasures over vain endeavors.

LXIII

Oh, threats of Hell and Hopes of Paradise!

One thing at least is certain--This Life flies;
One thing is certain and the rest is Lies; The
Flower that once has blown for ever dies.

This passage emphasizes the certainty of life’s

fleeting nature, suggesting that while promises
of rewards or punishments in the afterlife may
be uncertain, the inevitable reality is that life
and its beauty are transient, and once
something is gone, it cannot return.

DENOTATION VS CONNOTATION

1.Hell Denotation: A place of eternal suffering

in the afterlife. Connotation: Fear, punishment,
or consequences for one’s actions. 2. Paradise
Denotation: A place of eternal happiness and
bliss. Connotation: Hope, reward, or an ideal
state of being. 3. Flower Denotation: A
blooming part of a plant. Connotation: The
transience and fragility of life.

Rhyme Scheme: AABA Theme: The

inevitability of mortality and the transient
nature of life, emphasizing the fleeting beauty
of existence.

LXIV

Strange, is it not? that of the myriads who

Before us pass'd the door of Darkness
through, Not one returns to tell us of the
Road, Which to discover we must travel too.

This passage reflects on the mystery of death,

highlighting that despite countless people who
have passed away before us, none can return to
share their experience, leaving us to face the
unknown journey of death ourselves.

DENOTATION VS CONNOTATION

Myriads Denotation: Countless or an

innumerable number of people. Connotation:
The vastness of humanity and the collective
journey through life and death. Darkness
Denotation: The absence of light.
Connotation: Death, the unknown, or the
mysterious void after life. Road Denotation: A
path or way for traveling. Connotation: The
journey of life and the inevitable passage to
death.

Rhyme Scheme: AABA Theme: The mystery

of death and the universal human curiosity
about the afterlife, highlighting the
unknowable nature of what lies beyond life’s
end

LXV

The Revelations of Devout and Learn'd Who

rose before us, and as Prophets burn'd, Are all
but Stories, which, awoke from Sleep, They
told their comrades, and to Sleep return'd.

This passage suggests that the teachings and

revelations of religious or learned figures,
though revered, are ultimately just stories
passed down, as they too are part of the cycle
of life and death, waking briefly to share their
insights before returning to the “sleep” of
death.

DENOTATION VS CONNOTATION

1.Revelations Denotation: Insights or truths

revealed, often with religious or spiritual
significance. Connotation: Mystical, divine
wisdom; subjective interpretations of existence.
2. Prophets Denotation: Individuals who are
believed to be messengers of divine
knowledge. Connotation: Visionaries, seekers
of truth, or conveyors of spiritual stories. 3.
Sleep Denotation: A state of rest in which
consciousness is suspended. Connotation: A
metaphor for ignorance, death, or the cycle of
life and death.
 Rhyme Scheme: AABA Theme: The transient
and subjective nature of human wisdom and
beliefs, emphasizing the fleeting nature of
enlightenment and life.

LXXI

The Moving Finger writes; and, having writ,

Moves on: nor all your Piety nor Wit Shall lure
it back to cancel half a Line, Nor all your Tears
wash out a Word of it.

This passage means that time and actions, once

taken, cannot be undone; no matter how much
effort, regret, or sorrow one may express, the
past cannot be changed or erased.

1.Moving Finger Denotation: A metaphorical

hand that writes, symbolizing fate or destiny.
Connotation: The inevitability and
irreversibility of time and actions. 2. Piety
Denotation: Devotion to religion or moral
conduct. Connotation: Efforts to seek
redemption or divine intervention. 3. Tears
Denotation: Drops of liquid from the eyes,
often expressing sorrow. Connotation: Grief,
regret, and the emotional impact of
unchangeable events.

Rhyme Scheme: AABA Theme: The

irrevocability of time and actions, highlighting
the permanence of our deeds and the futility of
trying to undo the past.
Selection of Hafiz Author’s Background

Name: Khwāja Shams-ud-Dīn Muḥammad

Ḥāfeẓ-e Shīrāzī Pen Name: Hafez of Hafiz
Celebrated Persian poet, known for his
mastery of ghazals (lyric poems).

Themes and Style

Love, spirituality, and the paradoxes of human

existence. Merged Sufi mysticism with vivid
imagery and intellectual wit. Criticized
hypocrisy, particularly in religious and political
contexts. Celebrated truth, beauty, and joy
through motifs of love, wine, and the natural
world.
Historical Context

Born around 1325 in Shiraz, Iran, during a

time of political turmoil. Influenced by the
impermanence of worldly power and
materialism.

Sufi Influence

Deeply connected to Sufi philosophy, using his

poetry to explore divine love and human
transcendence.

Cultural Impact

Compiled his works in the Divan of Hafez,

which has had lasting cultural and spiritual
significance. His poems are consulted as an
oracle in the Iranian tradition of faal-e Hafez.
Influenced Western writers like Goethe and
Ralph Waldo Emerson.

Death Memorial

Passed away in 1390 in Shiraz, Iran. His tomb,

the Hāfezieh, is a popular destination for
admirers and a symbol of Persian cultural pride

Symbolism

Represents the fusion of art, philosophy, and

spirituality in Persian culture.

Hafiz

Soft wind, speak grace to that gazelle; Give her

elegance what you gave us, A taste for the
mountain and the wilderness, Sugar-seller, may
your life be long! — Why Are you not
searching for your sugar-eating parrot? Does
pride of your beauty, O Rose, not allow you
To ask for the love-mad and nightingale? She
is able by temper and elegance To hunt the
visionaries,

But with her snares she does not net the wise
bird Why do I not know, black eyes, a slender
body And a moon face, di not show the color
of friendship. When you sit by your love who
measure wine, Remember the lovers who
measure the winds Except this, I can speak of
no flaw in your beauty; It is no wonder if in the
sky the words of Hafiz The music of Venus
brings the Messiah dancing.

In green fields I saw the sickle of the new

moon Remembered my sowing and harvest,
And said: O fortune, you sleep and the sun
blossoms, The reply: Do not be hopeless as the
past. If you goo pure and solitary as the
Messiah to heaven Your splendor will touch
the sun. Do not rely on the night stealing
moon, For the stole Ka’us crown and
Kaykhusrau’s belt.

Although your ear is heavy with the red-gold

ring,’ The gorgeous season dissapears— hear
counsel May the evil eye be far from your
beauty spot For on Beauty’s chessboard it
moved a pawn And took the prize from the
moon and sun May the sky not sell this
greatness, for in love, They give a grain of corn
for the moon’s harvest Two for the Pleiades
The hypocrisy of the escetic fire Will burn the
harvest of religion Hafiz! Cast your cloak and
go.

Line-by-Line Interpretation

Sugar-seller, may your life be long! — Why Are you

not searching for your sugar-eating parrot?

Here, "sugar-seller" could symbolize the

beloved or a source of sweetness, and the
"parrot" may represent a loyal admirer or lover,
emphasizing the unrequited love.

Does pride of your beauty, O Rose, not allow you To

ask for the love-mad and nightingale?

The beloved, symbolized as the rose, is so

proud that she ignores the passionate cries of
her lover, the nightingale—a frequent
metaphor for the lover in Persian poetry.

She is able by temper and elegance To hunt the

visionaries,

The beloved’s charisma can enchant even

those with wisdom and clarity of thought.
But with her snares she does not net the wise bird.

Despite her allure, the wise avoid becoming

ensnared, likely pointing to the poet's internal
struggle between desire and wisdom.

Why do I not know, black eyes, a slender body And a

moon face, did not show the color of friendship?

The poet laments the absence of reciprocation

or friendship from someone who seems so
outwardly perfect.

When you sit by your love who measures wine,

Remember the lovers who measure the winds

This contrasts worldly indulgence (symbolized

by measuring wine) with spiritual longing
(measuring winds), suggesting that material
pleasures are fleeting compared to deeper
emotional or spiritual pursuits.

Except this, I can speak of no flaw in your beauty; It

is no wonder if in the sky the words of Hafiz

The poet acknowledges the beloved’s

perfection, comparing their beauty to celestial
grandeur and suggesting that even divine
beings are enchanted by their grace.

The music of Venus brings the Messiah dancing.

The divine harmony (symbolized by Venus, the

planet of love) is so profound that it invokes
joy in the Messiah—a hyperbolic way to
emphasize the impact of the beloved’s beauty.

In green fields I saw the sickle of the new moon:

This line introduces vivid imagery of a crescent

moon in a lush field, symbolizing renewal, the
cycles of nature, and perhaps the poet's
reflection on time.

Remembered my sowing and harvest,

The poet reflects on their past actions and

rewards, possibly as a metaphor for life and
love.

And said: O fortune, you sleep and the sun blossoms,

The reply: Do not be hopeless as the past.

The poet reproaches fortune for being

indifferent but urges hope for the future,
suggesting a belief in resilience and the
possibility of new beginnings.

If you go pure and solitary as the Messiah to heaven,

Your splendor will touch the sun

Purity and spiritual devotion are lauded, with

an assurance that such qualities elevate a
person to divine heights.

Do not rely on the night stealing moon, For it stole

Ka’us crown and Kaykhusrau’s belt.

The moon, often a symbol of beauty, is

cautioned against here, representing treachery
or impermanence. The allusion to Persian
kings suggests the inevitability of loss, even for
the mighty.

Although your ear is heavy with the red-gold ring, The

gorgeous season disappears—hear counsel.

Material wealth and adornments are fleeting;

the poet urges introspection and wisdom over
attachment to transient pleasures.

May the evil eye be far from your beauty spot

The poet invokes a protective blessing against

envy, highlighting the beloved's irresistible
allure.

For on Beauty’s chessboard it moved a pawn And took

the prize from the moon and sun

Beauty is portrayed as a cunning player,

outshining even celestial entities in its
magnificence.

May the sky not sell this greatness, for in love, They
give a grain of corn for the moon’s harvest, Two for the
Pleiades.

Love is shown as self-sacrificial and spiritual,

where even great treasures (like the moon and
stars) are offered in exchange for the beloved’s
affection.

The hypocrisy of the ascetic fire Will burn the harvest of

religion

The poet critiques religious hypocrisy, arguing

that it can destroy the very essence of true faith
and spirituality.

Hafiz! Cast your cloak and go.

This final line suggests a shedding of material

concerns or pretensions, urging the poet to
embrace the simplicity and vulnerability of love
and spiritual devotion.

Tone and Mood

Tone: Reflective, longing, and philosophical,

with tinges of bitterness toward unfulfilled
love. Mood: The mood oscillates between
passionate yearning and a solemn acceptance
of life's imperfections.

Rhyme Scheme

Follows the classical Persian ghazal form,

typically employing a mono-rhyme structure
(AA, BA, CA). This structure reinforces the
lyrical, flowing nature of the poem, a hallmark
of Hafez’s style.

Imagery

"Soft wind, speak grace to that gazelle":

Conjures a delicate, natural image of wind
carrying messages to the beloved. "Sugar-
seller" and "sugar-eating parrot": Evoke
sweetness and exotic allure. "Rose" and
"nightingale": Classical Persian symbols of the
beloved and the lover, creating a romantic and
sensory appeal. "The sickle of the new moon":
A vivid image of renewal and the passage of
time.

Figure of Speech

Personification: The wind and fortune are

given human traits. Metaphor: "Gazelle" and
"rose" symbolize the beloved’s beauty; the
"nightingale" represents the lover. Allusion:
Mentions of Ka’us and Kaykhusrau reference
Persian mythology. Hyperbole: "Your splendor
will touch the sun" exaggerates the beloved’s
magnificence. Symbolism: The "moon" and
"Pleiades" symbolize transience and
unattainable beauty.

Denotation vs. Conotation

Gazelle Denotation: A swift, graceful animal.

Connotation: Beauty, elegance, and
unapproachability. Rose Denotation: A
flowering plant. Connotation: The beloved,
fragile yet captivating. Sugar Denotation: Sweet
substance. Connotation: Pleasure, affection,
and desirability.

Striking Lines

"Soft wind, speak grace to that gazelle"

Noteworthy for its gentle invocation of nature
as a messenger. "May the sky not sell this
greatness, for in love, They give a grain of corn
for the moon’s harvest" Profoundly
metaphorical, emphasizing love’s spiritual over
material rewards.

Cultural Implication

The poem reflects Persian cultural motifs of

unrequited love, nature’s beauty, and spiritual
longing, rooted in Sufism. Allusions to Persian
mythology (Ka’us and Kaykhusrau) signify the
deep historical and literary ties of Hafez’s
poetry.

Implication of the Title

The title "Hafiz" implies a direct tribute to the

poet himself, symbolizing his role as a
preserver of wisdom and an embodiment of
the themes of divine love, beauty, and
transcendence that define his poetry.

Theme

True beauty and love guide us beyond worldly

desires to find spiritual truth and divine
connection. The transcendence of earthly
concerns through the pursuit of spiritual truth,
love, and beauty, highlighting the tension
 between human desire and divine connection.
Selection of Jami Author’s Background

Full name: Nur ad-Din Abd ar-Rahman Jami

(1414–1492 CE). Educated in Herat, a cultural
hub of the Timurid Empire, Jami mastered
Persian literature, Islamic theology, and Sufi
philosophy. A devout follower of the
Naqshbandi Sufi order, his works reflect deep
spiritual insight and literary elegance.

Jami was deeply influenced by Sufi mysticism,

and much of his work reflects the spiritual
journey of seeking union with the Divine.
Jami’s poetry spans various genres, including
ghazals (lyric poetry), qasidas (odes), and
masnavis (narrative poems). His works often
blend mystical themes with reflections on love,
morality, and the human condition.

Line-by-Line Interpretation

"Love is ill suited with peace and rest; Soon

and reproaches become in best."

-stating that true love is intense and cannot

coexist with peace and tranquility. Challenges
and reproaches fuel the fire of love, making it
grow stronger and brighter.

"Rebuke gives strength to his tongue, and

blame wakes the dull spark to a brighter
flame." -it portrays blame as a catalyst in love,
sharpening emotions and passion. This
suggests that criticism or disapproval
intensifies the lover's devotion and
determination.

"Blame is the censor of love's bazaar; it suffers

no rust the pure splendour to mar." -blame
acts as a purifier, ensuring that love remains
untainted and genuine. It challenges the lover
to prove their sincerity.

"The women of Memphis who heard the tale

first, the whispered slander received and
nursed." The women gossip about Zulaikha’s
infatuation with Yusuf, criticizing her openly.
This represents societal judgment against a
woman’s open display of passion and longing
"She decked him gay with the garb she chose."
-despite societal scorn, expresses her love by
adorning Yusuf with rich garments and jewels.
This act symbolizes her devotion and
willingness to elevate him above herself.

"The women of Memphis beheld him, and

took from the garden of glory the rose of his
look." -unparalleled beauty captivates the
women, they are so overwhelmed by his
divine-like charm that they lose control over
their senses, cutting their fingers while gazing
at him.

"No mortal is he," in amaze they cried. "No

clay and water composed his frame." The
women recognize that Yusuf’s beauty is not
human but celestial, likening him to an angel
sent from heaven.

“Tis my peerless boy,” cried Zulaikha, “long /

For him have I suffered reproach and wrong.”

Zulaikha refers to Yusuf as “peerless,”

highlighting his unmatched beauty and virtue.
Her love for him has caused her to face
societal judgment and criticism, as others
perceive her feelings as inappropriate or
scandalous. This line shows the depth of her
longing and the cost of her devotion.

“I told him my love for him, called him the

whole / Aim and desire of my heart and soul.”

Zulaikha openly admits to Yusuf that he is the

center of her world. Her love is all-
encompassing, consuming her thoughts and
defining her existence. This line portrays love
as an overwhelming force that can dominate a
person’s life.

“He looked on me coldly; I bent not his will /

To give me his love and my hope fulfill.”

Despite Zulaikha’s passionate confession,

Yusuf remains indifferent and unmoved. He
does not yield to her desires or compromise
his principles. This demonstrates Yusuf’s
integrity and self-control, emphasizing his
resistance to temptation.
“To prison the boy whom I could not bend /
In trouble and toil, in lock and chain.”

Unable to win his affection, Zulaikha’s

obsession leads to Yusuf’s imprisonment. This
act symbolizes how unchecked desires can
harm others, turning love into a destructive
force. Yusuf’s suffering begins as a result of
Zulaikha’s inability to control her emotions.

“He passed long days in affliction and pain /

But his spirit was tamed by the woe he felt.”

Yusuf endures immense suffering during his

imprisonment. However, this pain humbles
him and strengthens his spirit. The idea here is
that trials and hardships can lead to personal
growth and spiritual maturity, even for
someone as virtuous as Yusuf.

“And the heart that was hardened began to

melt;”

Yusuf’s prolonged suffering softens his heart.

While initially steadfast and unwavering, his
hardships make him more compassionate and
open, reflecting the transformative power of
adversity.

“Keep your wild bird in a cage and see / How

soon he forgets that he once was free.”

The metaphor of the caged bird represents

how captivity changes a person’s spirit. Over
time, even the freest and most independent
being adapts to confinement, losing the
memory of their former liberty. This line
underscores the impact of imprisonment on
Yusuf’s character and his ability to endure and
transform through suffering.

“But their hearts were wounded, their bosom

burned / They were drunk with the cup which
was full to the brim / And the birds of their
hearts were ensnared by him”

The lines mean that Yusuf’s beauty captivated

everyone, leaving them emotionally
overwhelmed, intoxicated by desire, and
completely ensnared by his charm.
 Rhyme Scheme

aa, ba, ca, da (the first two lines rhyme, and the
second line of each couplet rhymes with them).

Theme

The overwhelming power of beauty and

attraction. The emotional turmoil caused by
uncontainable desire. The intoxicating effect of
love and infatuation. The loss of freedom
when captivated by strong emotions.
Shanahmeh (The Story of Rostam) by Author’s Background
Ferdowsi
Ferdowsi was born in Tus (modern-day Iran)
during the Samanid era, a time of revival for
Persian culture and literature. He was likely of
middle-class origins, allowing him access to
education and Persian traditions. Ferdowsi
wrote Shahnameh to preserve Persian heritage,
language, and culture after the Arab conquest,
which had brought significant cultural and
linguistic changes. He sought to restore and
celebrate the pre-Islamic identity of Iran

Language and Style

Ferdowsi used pure Persian with minimal

Arabic influence, which was significant at a
time when Arabic had become dominant in
scholarly and literary works. His poetry is
written in rhyming couplets and employs vivid
imagery, rich symbolism, and moral lessons.

Legacy

Ferdowsi is credited with preserving the

Persian language and shaping Iran’s national
identity. His work remains influential in
Persian-speaking countries and is studied
worldwide for its literary, cultural, and
historical significance. Ferdowsi's tomb in Tus
is a revered cultural site.

Personal Struggle

Ferdowsi faced financial difficulties and died

largely unrecognized by the court for his
contributions, though his work gained
immense fame posthumously.
Background of the Work

Deeply rooted in Persian history, mythology,

and cultural revival.

Historical Context

Ferdowsī wrote the Shāh-nāmeh during the

Persian cultural revival under the Sāmānid
dynasty to counter the linguistic and cultural
dominance brought by the Arab conquest.

Source Material

He transformed the Khvatāy-nāmak, a Middle

Persian history of kings, into nearly 60,000
poetic couplets, creating one of the longest and
most significant epic poems.

Inspiration and Legacy of Daqiqi

Ferdowsī honored Daqīqī, an earlier poet who

initiated the versification of the Khvatāy-
nāmak, by incorporating his 1,000 verses into
the Shāh-nāmeh.

Cultural SIgnificance

The Shāh-nāmeh preserved Persian heritage,

celebrated pre-Islamic traditions, and
emphasized values like heroism, justice, and
loyalty, written in pure Persian to reaffirm
cultural pride.

Support and Struggles

Ferdowsī initially wrote the epic to secure a

dowry for his daughter but faced financial
hardships and only gained widespread acclaim
posthumously.

Characterization and Web

Rostam - A legendary Persian hero known for

his unmatched strength and courage. He is the
son of Zal and Rudabeh, characterized as a
mighty warrior, protective, and loyal.

Zal- Rostam’s father, a wise and respected

ruler, raised by the mythical Simurgh. Zal
symbolizes wisdom and leadership but carries a
tender, compassionate side.

Rudabeh - Rostam’s mother, known for her

beauty and strength of character. Her love for
Zal defied societal norms, reflecting bravery
and passion.

Kai Khosrow - The Shah (king) of Iran, who

interacts with Rostam in various battles and
alliances, representing justice and governance.

Sohrab - Rostam’s son, unknowingly

conceived, a powerful but tragic figure
symbolizing fate and miscommunication.

Ten Main Events

10 Main Events

1. The Birth of Rostam: Born after a

difficult labor, Rostam is named by
Rudabeh and is destined for greatness.
2. Rostam’s First Feat: As a child,
Rostam tames the mighty Rakhsh (a
legendary horse), symbolizing his
heroic destiny.
3. The Seven Labors of Rostam: A
series of trials showcasing Rostam’s
strength, intelligence, and perseverance.
4. Rostam’s Journey to Save Kai
Khosrow: He confronts various
challenges to rescue the captured Shah.
5. Battle with Sohrab: Rostam
unknowingly kills his son, Sohrab, in a
tragic misunderstanding.
6. Rescue of Bijan: Rostam intervenes in
a love story to free Bijan,
demonstrating his role as a protector of
justice.
7. War with Afrasiyab: Rostam aids in
battles against Afrasiyab, defending
Iran’s honor.
8. Rostam and Esfandiyar: Rostam
fights another great hero, Esfandiyar,
in a fateful and morally complex duel.
9. Rostam’s Betrayal: Rostam faces
betrayal from his half-brother Shaghad,
leading to his eventual death.
10. Rostam’s Legacy: Even after his
death, Rostam’s deeds and sacrifices
 shape the future of Persia.

Figures of Speech

· Personification: "The earth trembled under

Rostam’s steed," portraying the magnitude of
his power.
· Metaphor: The Simurgh’s feather as a
"shield" symbolizes divine protection and
guidance.
· Hyperbole: Rostam’s strength described as
“moving mountains” emphasizes his
unparalleled might.
· Symbolism: The "cow-headed mace"
symbolizes Rostam’s heritage and the burden
of his heroic destiny.
· Irony: The tragic killing of Sohrab by
Rostam, his own father, underscores the role
of fate.

Denotation vs Connotation

· Rostam (Denotation): A name.

Connotation: Heroism, strength, and loyalty.
· Rakhsh (Denotation): A horse.
Connotation: Companion, freedom, and
endurance.
· Simurgh (Denotation): A mythical bird.
Connotation: Divine guidance, protection,
and fate.

Cultural Implication

· Zoroastrian Influence: The presence of

divine beings like the Simurgh reflects the
Zoroastrian cosmology of good versus evil.
· Family Loyalty: Themes of loyalty and
betrayal within families are central, highlighting
Persian values on kinship.
· Epic Tradition: The storytelling reflects the
oral traditions of ancient Persia, preserving
heroic and moral ideals.

Striking Lines

· “The feather of the Simurgh will protect

you in your darkest hour.”
This line reflects divine intervention and hope
during adversity.
· “No man escapes his fate, not even a
hero.”
Emphasizes the inevitability of destiny, a
recurring theme in Persian literature.

Implication of the Title

The title “Rostam” reflects the focus on the

hero’s life, battles, and sacrifices. It
underscores his pivotal role in shaping the fate
of Persia and his symbolic representation of
courage and perseverance.

Theme

The story highlights the inevitability of fate,

the balance between heroism and humanity,
and the moral complexities of justice, love, and
loyalty.