| چکیده انگلیسی مقاله |
Based on the mutual cultural influences between India and Iran, it is possible to trace the roots of certain Indian myths back to Iran. A close examination of the characters Rudabeh and Zal in the Shahnameh suggests that these figures may originate from ancient mythological sources. Considering the powerful traits of Rudabeh in the Shahnameh, along with recurring and similar mythical elements within her character, it can be concluded that her persona reflects ancient themes from prehistoric matriarchal societies—primarily related to authority, the praise of goodness, the magnificent water mother, and the mother of love. This study employs a descriptive and analytical approach aimed at identifying similarities between the goddess Saraswati of India and Rudabeh in the Shahnameh. Both figures share essential features such as foreign origins, maternal self-reliance, sperm storage, immortality, and symbolic connections to water, the moon, snakes, mountains, mythological birds, and the narcissus flower. These parallels suggest that Rudabeh is a reflection of the ancient Indian goddess of water.
Introduction
Human history begins with myths—stories that may have different names but share a unified and compatible worldview. The comparative study of myths aims to uncover their deeper meanings, especially when common symbols convey a single, universal message. Although myths vary in details, their underlying structures are similar because they follow a universal pattern. Iranians and Indians, who both identify as Aryans, lived together for a long time, which allowed many of their shared beliefs to persist even after their separation. When the Aryan people migrated into Iran, they brought with them the traditions and legends of their ancestors, who had lived alongside the Aryans of India. These myths and traditions, also common among the Hindu people, remained among the Iranian population but gradually evolved over time. The oldest evidence about the beliefs of the ancient Aryans of India and Iran comes from a tablet discovered in Bogazkoy near Ankara, Turkey. This tablet depicts gods and goddesses worshiped by the ancient Aryans, many of whom continue to be revered in India today.
Ferdowsi, inspired by the ancient myths and traditions of old stories, did not overlook the myths and traditions of India. This study aims to explore the relationship between Saraswati, the Indian goddess of water, and the character of Rudabah in the Shahnameh, seeking common themes to support this hypothesis. Most Indo-Iranian gods lost their original mythological status following the migration of these peoples to Iran and India during the second millennium BC, but their influence persisted in the form of heroic figures. This phenomenon is also observed in other Indo-European mythologies, such as Greek, Roman, and German traditions. In the Shahnameh, narratives involving goddesses often transform them into female warriors. While warriors are expected to engage in battle in both myths and epics, water and rain goddesses do not bring rain in epic tales. The roles of gods in epics are diminished, but elements like monarchy, clergy, and warfare remain prominent. These originally divine figures are recast as humans within the epic world but are endowed with extraordinary and superhuman traits.
In the Shahnameh, we encounter many women who possess superhuman qualities or are likely regarded as fairies or goddesses. This research focuses on the character of Rudabah, who embodies important attributes of an ancient goddess that have survived through time. Rudabah is one of the most renowned and virtuous women in the Shahnameh, especially notable for giving birth to Rostam, who greatly enriches Iran’s national epic. Rostam lives a long life, but after his death, Rudabah descends into the brink of madness before eventually surrendering to her fate. Rudabah is a descendant of Ajidhak, a demonic dragon who was the guardian of water. She is linked to the demonic realm and is given the titles “Divzad” (daughter of a demon) and “Magic-Woman.” Throughout the Shahnameh, Rudabah is described as one of the most beautiful women and is likened to a fairy. Fairies in the mythology are often associated with water and rain, which may explain why they are said to dwell near water-related places.
Literature Review
Many articles, theses, and books have previously explored the comparative study between India and Iran, each addressing the topic from different angles. Important works include Introduction to the Myths and Symbols of Iran and India (2007) by Abolghasem Dadvar and Elham Mansouri, published by Al-Zahra University in Tehran. In this book, the authors first examine the concept and symbolism of myth in ancient Iran and India, then introduce the gods, goddesses, and ancient symbols of both cultures. Another significant study is Goddess of Ancient Iran and India (2009) by Farah Thamudi (Aron, Tehran), which investigates the existence and varieties of goddesses in ancient Iranian and Indian cultures, drawing on ancient poems, the Avesta, the Rigveda, and early scholarly research. Mythical Structure of the First Battle of the Indo-Iranian Hero (2017) by Leila Haqparast, Mohammad Jaafar Yahaghi, and Maryam Salehinia, published in Researches on Persian Language and Literature, structurally analyzes the narratives of the first battles of the three famous Iranian warriors Garshasb, Sam, and Rostam. This study reveals their common structural pattern and aligns it with the myth of the Indo-Iranian war god’s battle against the drought demon in Indian mythology. Finally, the Comparative Study of Water Myth in Iranian and Indian Mythology (2014), published in the Quarterly Journal of Subcontinental Studies, compares the symbolism of water in the myths of Iran and India, noting that water is among the first material creations in the cosmogonies of both peoples, highlighting its vital importance in their cultures.
Methodology
In this article, using a comparative-analytical method, the Indian myth of fertility and blessing embodied by Sarasuti and its transformation into the earthly character of Rudabah are examined, focusing on the social significance of this myth and exploring their possible similarities and differences.
Conclusion
Having a long and superhuman life, being descended from the demonic world, and belonging to a foreign royal dynasty (Azhidhak), Rudabah embodies functions related to love, beauty, determination, fertility, and the support of an ideal and powerful warrior. These aspects collectively allow us to recognize her as a reflection of the enduring myth and ritual of the goddess of water and fertility in ancient India. Among the traits and symbols associated with Rudabah—such as water, the moon, cedar, pomegranate, snake, narcissus flower, and lotus—are emblematic of femininity and connected to the goddess of water, blessing, and fertility. It is highly likely that Rudabah represents a synthesis of reflections of the ancient Indian water goddess, with the role and actions of the Indian goddess having been transferred and transformed into the character of Rudabah within the epic narrative of the Shahnameh.
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