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36 Khazar Journal of Humanities and Social Sciences
Translations of Shahnameh of Firdausi in the West
Hourieh Yektatalab
Islamic Azad University, Science and Research Branch, Fars, Iran
Amin Karimnia
Islamic Azad University, Fasa Branch, Fars, Iran.
Introduction
Hakim Abol-QasemFirdausiTusi also spelled as Firdawsi, Firdusi, Firdousi or
Firdausi (literally: man of paradise; sometimes imputed to the Northeastern
Ferdows in the old Persia, though not warrantedly certified as so) was a renowned
and greatly respected Persian poet. He was the author of the “Shahnameh” (The
Epic of Kings) which is held in great awe by Iranians as their national epic,
somewhat equivalent to the ancient Chinese Journey to the West (Chinese:
西遊記; pinyin: Xīyóujì) by Wu Cheng'en, or to the olden Arab epic of
TaghribatBaniHilal. Firdausi was born in khorasan in a village near Tus in 940A.D
into a family of landowners (dehghans, better known as Deh-gaans) in the
Sassanid dynasty. He was renowned to be a Shiite Muslim. We know little about
Firdausi’s early life, even his precise name remained in a shade of doubt (Sorkhabi,
2011). Bondari, the first translator of the shahnameh who rendered the book into
Arabic in the 13th century, claims that Firdausi’s full name had been al-Amir al-
ḤakimAbulQasemManṣuribnalḤasanalFirdausialṬusi (Sorkhabi, 2011). Firdausi
was a dehghan, making good living from his estates and homesteads enjoyed a
comfortable lifestyle. The poet had a wife, a son and a daughter. His son died when
he was 37, which made Firdausi so desperate all the rest of his life (Sorkhabi,
2011). Details about Firdausi’s education are lacking, but he is said to have known
Pahlavi and Arabic (Sorkhabi, 2011).
Firdausi’s book is apparently the fifth Shahnameh. The first four manuscripts were
composed in the Samanid dynasty, in the 10th century. These books were written
by MasudiMarvazi, Abu MoayyedBalkhi, Abu Mansur Mohammad and Abu
Mansur Daghighi two of which were in prose and two in verse. The “Shahnameh”
of Firdausi was composed in verse. As it is clear, none of those manuscripts are so
37 HouriehYektatalab, Amin Karimnia
well-known as Firdausi’s Shahnameh. The book is popular to the majority of
Iranian nationals, but few people have any inkling of the other four shahnamehs
(Sorkhabi, 2011). This is an indication of Firdausi’s success in making his book
known to many people and scholars throughout the history. Additionally, it clearly
proves that the quality of his book is superior to the other four. Firdausi started the
composition of his “Shahnameh” between 978-980 A. D. as mentioned in his
poems, he spent over three decades (to 1010) composing it (Sorkhabi, 2011).
Shahnameh is one of the most outstanding works of Persian literature, possibly the
most outstanding one. Firdausi embarked upon the composition of the
“Shahnameh” during the reign of the Samanid dynasty to continue working on it
after the Samanids were conquered by the Ghaznavids. Later on, he rewrote
sections to praise Mahmud of Ghazni, the new Turk ruler of the Ghaznavids.
Firdausi finally completed his epic on March 8, 1010 .According to him, the final
edition of the “Shahnameh” contained about sixty thousand distiches (Sorkhabi,
2011). Because of poverty, illness and the death of his son, he presented the book
in 7 volumes to Sultan Mahmud who was not as interested in Firdausi and the
“Shahnameh” as the ruler of the Samanids. He hoped for a great reward from the
King, which did not turn out exactly according to his personal wishes and
expectations. Firdausi returned to his hometown heartbroken, and died in poverty –
disappointed by the king’s neglect. Firdausi was buried in his own garden in Tus,
because a local cleric forbade his burial in the Muslim cemetery of Tus (Sorkhabi,
2011). Many modern Iranians regard him as the father of the modern Persian
language.
The aim of this paper is to investigate the influence of Firdausi in the West through
the translations done on his book, the great “Shahnameh”.
Translations
The “Shahnameh” has been translated into more than 30 languages such as Arabic,
Armenian, English, Danish, French, German, Japanese, Italian, Latin, Polish,
Romanian, Russian, Turkish, Ukrainian and Urdu. Some of these translations were
made from selected episodes and some from the book in its entirety. In most
languages, there are more than one translation of the book. Since the focus of this
paper is the impact of The “Shahnameh” on the West, we tried to focus on the
translations of the book in Europe and the United States. The translation of the
“Shahnameh” in the West started in the 18th century. Prior to that, Arab and Turk
translators had made renderings of the book. The beginning of the 19th century was
the onset of Romanticism in European literature. Occidental poets – among whom
Translations of Shahnameh of Firdausi in the West 38
Goethe was the most passionate – were most interested in the Oriental poems,
especially Arabic and Persian ones (Radfar, 1990). Goethe is the translator of
“West-OstrlischerDiwan”, the poems of Hafiz. In his writings, he makes mention
of his great surprise on how Firdausi, coming from a family of dehghani
background, might have possessed the capacity to compose such a magnificent
poetic constellation (Radfar, 1990).
French
The stories of the “Shahnameh” had been brought into France by Muslims (Radfar,
1990). In France, Louis M. Langles, the first French Orientalist, was the pioneering
translator who set out to turn episodes of the Shahnameh into French in 1778
(Sorkhabi, 2011). He translated the story of Rostam from the beginning to the
unfortunate death of this character along with some analysis on the other characters
involved there. He believed that his rendering was considered inexpressive as
compared with the original “Shahnameh” textuality itself (Radfar, 1990).In 1810
Von Wallenburg began the translation of some pieces of poetry from the
“Shahnameh”; but his work remained incomplete because of his death (Radfar,
1990).Victor Hugo translated some poems of Firdausi in 1829. He loved the story
of Zal and his heroic narrations of battles in Mazandaran (Radfar, 1990).
The complete French translation belongs to Jules Mohl (1831-1868), a literati and
Orientalist (Sorkhabi, 2011). In 1826, the government of France asked him to take
on the translation of the Shahnameh which went on to the end of his prolific life. In
1838, the first volume of his translation was published. He spent around forty years
focusing on rendering the “Shahnameh” which came out in seven volumes in
ornate French much to the applause of the illuminati (Radfar, 1990). Mohl’s
translation was praised by many researchers, orientalists, poets, writers and critics
to the extent that a large number of articles came out in black and white on Jules
Mohl’s translation (Radfar, 2011). Sainte Beuve, a well-known critic who did not
easily grant accolade anyone, has dedicated a full chapter of his book to Firdausi.
Then, in 1839, he wrote an article on the poet comparing the “Shahnameh” with
“Lliad”, “Odyssee” and “Neblungen” epics, believing, at the same time, the
“Shahnameh” to be superior to them all( Radfar, 1990).
39 HouriehYektatalab, Amin Karimnia
German
German scholars got acquainted with the Persian literature through the translation
of the “Golestan” of Saadi by Adam Oleorius. It was only then in 1793 when some
anthology of the “Shahnameh” episodes were rendered by Friedrich Wall and in
1800 another counterpart in the format of delicately picked pieces was translated
by Friedrich Schlegel. To make more comprehensive the collection of German
renderings from Firdausi, samples of translations of the “Shahnameh” were
published in 1810 by G. Von Ludolf, in 1813 by V. Hammer Pugstall who was a
renowned Austrian Orientalist, and in 1816 by G. Wahl the German Iranologist.
The first free translation of all but the entire Shahnameh was made by J. Gorres in
two volumes impressing the German readership (Radfar, 1990).
In 1838 Johann August Vullers, the well-known Iranologist published another
series of the “Shahnameh”, turned into German to be used as textbooks at schools
(Radfar, 1990). In 1838 Friedrich Ruckert, the great German Iranologist was
affected so much by the “Shahnameh” that he composed the poem “Rustam und
Sohrab”. Then, he spent many years of his life translating the “Shahnameh” in
whole. His rendition in verse in three volumes was published in 1895 by E. A.
Bayer after Ruckert’s death. This translation is one of the greatest works done on
Persian books. In 1840, V. Weiss rendered “Sal und Rudabeh” directly from the
Persian text of the book and in 1841, “Kei kawos in
MasenderanAusdemSckahnameh” was translated by him. The task of translating of
two other short episodes of the “Shahnameh” was shouldered by E. Amthor in
1841(Radfar, 1990). Count Adolf Friedrich von Schack first translated the
Shahnameh in whole in 1851 which was a grand work of literature (Sorkhabi,
2011). In 1853, renditions of some epics from the original Persian texts by
Friedrich Schack were published in two volumes. Schack’s translation is
considered as one of the most significant translations of the “Shahnameh” in
Europe. In 1890 A. Teicherttranslated parts of the “Shahnameh” while in 1895 H.
SchauppHornrendered the story of Rostam from the “Shahnameh”. G. L.
Leszcynski, the Polish Orientalist translated Seyavash poem from the epic. Then, in
1922 Yasen Warner translated the “Shahnameh” into German. 1954 witnessed an
adaptation of the book translated by K.H. Hansen. In 1960, Uta Von Witzleben
translated 21 stories from the “Shahnameh” to be followed by the1961 rendition of
the epic of Firdausi. In 1967, another translation of the book by H. KanusCredewas
published (Radfar, 1990). SchelechtaWssehrd translated the book in verse
(Sorkhabi, 2011).
Translations of Shahnameh of Firdausi in the West 40
Italian
Since 1873, after the translation of the “Golestan” to Italian, Persian literature has
come to the attention of the Italians (Radfar, 1990).The Italian translator of the
Shahnameh, ItaloPizzi rendered the entire book in eight volumes (Sorkhabi, 2011).
Pizzi also wrote some books and articles on the “Shahnameh”. His basis for
translating the Book was Turner Makaan’s rendition (Radfar, 1990).
Bulgarian
Different episodes of the “Shahnameh” have been translated by Bulgarian
translators. But a complete version of the Book does not exist in Bulgarian (Radfar,
1990). A nearly complete translation from the French rendition of the
“Shahnameh” to Bulgarian by S. Atanasov was published in 1921. In 1985,
Ivanburin’s translation of the story of “Kaveh, the blacksmith” from the Russian
translation to Bulgarian was published in “The Literature Front” magazine (Radfar,
1990).
Danish
Arthur Christenson’s translation of episodes of the “Shahnameh” was published in
1931. This rendition is deemed of great importance in Scandinavian languages
(Radfar, 1990).
Russian
There has been great interest in Persian art and literature in Russia by the middle of
the 19thcentury. In 1849, Vassili Andrievitch Joukovsky has translated some parts
of the Shahnameh, the story of Rostam and Sohrab, from the German translation of
the book by Ruckert, the famous German Iranologist to Russian. Sokoloff, who
was a specialist in Iranian philology, published a translation of the first part of the
original Persian poem (Chalisova, 2006). In 1905, the “Shahnameh” was translated
by Sokoloff to Russian in prose. He also rendered the stories of “Zal and Rudabeh”
and “Rostam and Sohrab” in 1915(Radfar, 1990). Again in 1915, the famous
Russian orientalist A. Krymsky translated the tale of “Fereidoun and Zahhak” and
another section of the “Shahnameh”. Yet, another translation by Krymsky from the
beginning of the Shahnameh to the kingdom of Manuchehr was published in 1896
41 HouriehYektatalab, Amin Karimnia
in “Lvov” and again in 1922 in “Kiev”. In 1930, the translation of the story of
“Zahhak and Kaveh” by V. Arndet was published in Moscow. In 1934, translations
of two parts of the “Shahnameh” by Diakonov were published in Moscow (Radfar,
1990). In 1934, a rendition of some parts of the “Shahnameh” was made in Russian
by M. Lozinski, the translator of “Hamlet” and “The Divine Comedy”. His
translations of “The Reign of Kayumars, The Killing of Siyamak, The Story of
Zaḥḥak and Kave, Zal and Rudabe, The Death of Sohrab, The Reign of
BahramGur” in verse were followed by a prose rendition of other episodes in
summary (Chalisova, 2006). The next translation of the epic was published in 1935
by M. Diakonov, a famous specialist in the history of ancient Persia who was the
first Russian translator who rendered the “Shahnameh” directly from the Persian
book into Russian. Before Diakonov, Sokoloff had made a direct translation from
the Persian text. Diakonov made great translations from episodes of the
“Shshnameh” (Chalisova, 2006). A complete translation of the “Shahnameh” to
Russian has commenced since 1955 under the supervision of the “Academy of
Sciences”. This translation has been published in 6 volumes (Radfar, 1990). The
most complete rendition belongs to V. Derzhavin and S. Lipkin (1964) (Chalisova,
2006). This version was published in 2 volumes in Moscow (Radfar, 1990).
Romanian
In 1964 a translation of selected episodes of the “Shahnameh” by George Dan, the
Romanian poet and orientalist, was published (Radfar, 1990).
English
Translations in chronological order with sample translations
The translators are introduced and for some, a sample of the translation with the
original Persian text is provided.
Sir William Jones (1746 -1794),the English orientalist was the first European
scholar whose enthusiasm led him to the rendition of the “Shahnameh”.In 1774 he
translated a few parts from the Book (France, 2000).He compared Firdausi with
“Homer” in his “Dissertation on eastern poetry” (Radfar, 1990).
“To find a father only known by name
Wretch that I am, I sought the field of fame
Translations of Shahnameh of Firdausi in the West 42
Vain hope! Thy hand has sealed a mother’s woes”. (Teignmouth, 1806)
In 1785 Joseph Champion translated “The Poems of Firdausi” (France, 2000). It
was a rendering of a section of the “Shahnameh” in one volume and was printed in
Calcutta by John Hay. A copy of this book was sent to The East India Company
along with a letter. Champion couldn’t continue his translation because of illness
(Radfar, 2011). He started the book by a poem to Sir William Jones dedicating it to
him, going on to write about Firdausi’s life and works. The book is divided into
eight sections starting from the kingdom of Kyumarth and ending with Sam’s
complaint on the young Rostam (Radfar, 1990).
In 1814 James Atkinson from England translated the story of “Sohrab and Rostam”
freely from the original Persian book of Firdausi(France, 2000). He translated the
“Shahnameh” to the end of the story of Eskandar in an abridged form mainly in
prose, and some parts in verse. His book was reprinted in New York and London in
1886 (Radfar, 1990).
”
(Yousefi, 1999)
“One watch had passed, and still sweet slumber shed
Its magic power around the hero’s head
When forth Tahmineh came a damsel held
An amber taper, which the gloom dispelled,
And Near his Pillow stood; in beauty bright,
The monarch’s daughter struck his wondering sight.
Clear as the moon in glowing charms arrayed,
Her Winning eyes the light of heaven displayed;
Her cypress form entranced the gazer’s view,
Her waving curls the heart, resistless, drew.
Her eyebrows like the Archer’s bended bow;
Her ringlets, snares; her cheek, the rose’s glow,
Mixed with the lily from her ear tips hung
Rings rich and glittering, star like; and her tongue,
And lips, all sugared sweetness pearls the white Sparkled within a mouth formed
to beguile.
43 HouriehYektatalab, Amin Karimnia
Her Presence dimmed the stars, and breathing round Fragrance and Joy. She
scarcely touched the ground.
So light her step, so graceful every part Perfect, and suited to her spotless heart”
(Atkinson, 1832).
In 1815 Stephen Weston translated “Episodes from the Shahnamah: on annals of
the Persian kings” (France, 2000).
(Yousefi, 1999)
“Thus Mihrab to the fair inquirer said:
He, like a cypress, lifts his beauteous head
Bold to the world himself the dauntless shows,
And unsubdued by age, he tramples foes.
A living picture he, with dexterous reins,
When on the plains his courser he restrains,
When from the balcon every turn we see,
And view his prancing steed curvet with glee.
His lion-heart and elephantine hand,
Make love of labor like the Nile expand.
As in the crucible the gold is spread,
So in the field of battle lie the dead” (Weston, 1815).
In 1829 W. TullohRoberston’s translation of the story of “Rostam and Sohrab” was
published in Calcutta (Radfar, 1990). Turner Makaan the English scientist who
worked in India decided to render the “Shahnameh”. His translation of the book in
2300 pages was published in 1829 (Radfar, 1990). In 1832, James Atkinson
translated “The Shahnameh of the Persian poet Firdausi” (France, 2000).
In 1853Mathew Arnold, the English poet and researcher, translated “Sohrab and
Rostam” freely (France, 2000). His translation played a very important role in the
popularity of Persian poetry. This translation along with some of Arnold’s own
poems was published in a book in London. Although some translation errors can be
seen in his rendition, this book has made Firdausi known to English people more
than ever (Radfar, 1990).
Translations of Shahnameh of Firdausi in the West 44
.
. (Yousefi, 1999)
“And you would say that sun and stars took part
In that unnatural conflict; for a cloud
Grew suddenly in Heaven, and dark'd the sun
Over the fighters' heads; and a wind rose
Under their feet, and moaning swept the plain, and in a sandy whirlwind wrapped
the pair” (Arnold, 2008).
In 1877 Edward Henry Palmer brought the translation of the story of “Rostam and
EkvanDiv” in his book “The Song of the Reed” (Radfar, 1990).
Helen Zimmern translated “The Epic of the Kings: Stories Retold from Firdusi” in
1882 which consists of prose selections (France, 2000). She rendered the most
important events of the “Shahnameh”. Zimmern did not know Persian and her book
is an adaptation of the French translation of the “Shahnameh” by Mohl. Zimmern’s
book has come out in black and white twice so far (Radfar, 1990).
(Yousefi, 1999)
“It came about that on a certain day Rustem arose from his couch, and his mind
was filled with forebodings. He bethought him therefore to go out to the chase. So
he saddled Rakush and made ready his quiver with arrows. Then he turned him
unto the wilds that lie near Turan, even in the direction of the city of Samengan.
And when he was come nigh unto it, he started a herd of asses and made sport
among them till that he was weary of the hunt. Then he caught one and slew it and
roasted it for his meal, and when he had eaten it and broken the bones for the
45 HouriehYektatalab, Amin Karimnia
marrow, he laid himself down to slumber, and Rakush cropped the pasture
beside him” (Zimmern, 1883).
In 1900 the translation of excerpts of the “Shahnameh” by J. H. Gothel was
published in New York and London and in 1902 Moray Anthony Ponter published
the story of “Rostam and Sohrab” in London (Radfar, 1990).
Between 1905-1925 Arthur and Edmond Warner translated “The Shahnameh of
Firdausi” in 9 volumes. It is a complete English translation in verse (France, 2000).
This 3600-page-book is not a good rendition of the “Shahnameh” and could not
depict the aesthetic nature of the original text of the “Shahnameh” (Radfar, 1990).
(Yousefi, 1999)
“In the Name of God the Merciful, the Pitiful
In the name of the Lord of both wisdom and mind,
To nothing sublimer can thought be applied,
The Lord of whatever is named or assigned
A place, the Sustainer of all and the Guide,
The Lord of Saturn and the turning sky,
Who causeth Venus, Sun, and Moon to shine,
Who is above conception, name, or sign,
The artist of the heaven's jewelry!” (Warner, 2000)
In 1907, Alexander Rogers translated “The Shahnameh of Fardusi” freely (France,
2000). This rendition of the critical events of the epic was published in 551 pages
(Radfar, 19990).
Two other translations by Wilmot Buxton and William Stigand were published in
the same year. Then, V. B. Bohra published an English version of the
“Shahnameh” in India; in 1912, another translation of the book by Wallace Gandy
came out. His translations of the stories of “Zal and Rudabeh” and “Rostam and
Sohrab” were published in 1925 in London (Radfar, 1990).
The rendition of the story of “Rostam and Sohrab” by William Jackson was
published in 1920. Then, in 1951, a free translation of the same story in verse by
Nathan Haskell Pole was published (Radfar, 1990).
Translations of Shahnameh of Firdausi in the West 46
In 1967 Reuben Levy, the late Cambridge professor, translated “The Epic of the
kings” which is a prose translation, certain parts of which are in the form of a prose
summary (France, 2000).
In 1987 Jerome Clinton translated “The Tragedy of Sohrab and Rostam” (France,
2000). The University of Washington published his book in 215 pages. The
introduction of the book contains information on the “Shahnameh” and its cultural
significance (Radfar, 1990).
(Yousefi, 1999)
“What if a wind springs up quite suddenly?
And casts a green unripen fruit to earth.
Shall we call this a tyrant’s act, or just?
Shall we consider it as right, or wrong?
If death is just, how can this not be so?
Why then lament and wail at what is just?” (Clinton, 1996)
In 1992, Dick Davis translated “The legend of Seyavsh” which is a blank verse
rendition. He translated “Stories from the Shahnameh of Firdausi” in 3 volumes:
Volum1, The Lion and the Throne (1998)
Volum2, Fathers and Sons (2000)
Volum3, Sunset of Empire (2004)
”
(Yousefi, 1999)
“Bahram’s limbs were weak with fatigue; he dismounted and looked about the
house.
The floors were covered in sheep droppings, but it was a fine building, large and
spacious.
Bahram said, “You seem a hospitable man; bring me something to rest on.”
47 HouriehYektatalab, Amin Karimnia
The man replied, “Why are you mocking me? There are no carpets here, as you can
see, and there’s no food here either – you had best Look for another place to eat
and rest” (Davis, 2004).
In 1999, Jerome Clinton translated “In the Dragon's Claws: The Story of Rostam
and Esfandiyar” which is a blank verse rendition of Esfandiyar story in the
“Shahnameh” (France, 2000).
In 2006, Dick Davis’s book “The Shahnameh: the Persian book of kings” was
published. Earlier he had translated the “Shahnameh” in three volumes as
mentioned before. This book is the re-edition of those 3 books in one volume.
Davis has PhD. in Medieval Persian Literature and has written many books, most
of which are related to Persian literature. His translation of almost the entire
“Shahnameh” is an important and outstanding literary work which makes Firdausi
and his great epic known to non-scholar readers who may have never even heard of
Firdausi. He spent 7 years of his time translating the book, believing it to be worth
the time spent (Abedi, 2011). However a shortcoming of his translation is that
some parts have been omitted and others are presented in the form of summary;
since he believed that much of it is unnecessary and repetitive, showing too many
obstacles for the readers. Davis didn’t want to create a text for scholars, but to
make an English rendition of the “Shahnameh” as a book good for non-scholars. In
order to accomplish his aim, he made use of the Naqqali tradition of Iran (Abedi,
2011). In Iran Firdausi’s epic has always existed in two forms, as a text for the
literati, and as stories retold by Naqqals in oral performances in coffee houses.
These performances, as in Davis’s book, are mostly in prose, but the high points
are in verse. Dick Davis won the “National Endowment for the Humanities” award
for this translation. Washington Post has also named it the “Book of the Year”
(Abedi, 2011). The two translations of the “Shahnameh” by Reuben Levy and Dick
Davis are used more than other English translations (Sorkhabi, 2006).
Conclusion and Discussion
Firdausi is undoubtedly one of the most respected poets of Persia who is not only
well known in the Persian-speaking world, but also to the people of other cultures
and languages. Many scholars have become interested in his great book the
“Shahnameh” so much so that they were pushed to translate it into many of the
widely-spoken world languages such as Arabic, Armenian, English, Danish,
French, German, Japanese, Italian, Latin, Polish, Romanian, Russian, Turkish,
Ukrainian and Urdu. Finding all the translations of the “Sahnameh” is not an easy
task due to the fact that many renditions of the book in different languages exist. It
turns out to be a good proof of the popularity of Firdausi and his epic amongst
Translations of Shahnameh of Firdausi in the West 48
different cultures and societies. Russian scholars adore Firdausi to a great extent;
nay, many translations were made by some of the Russian translators such as
Joukovsky, Sokoloff, Lozinski, Diakonov (Chalisova, 2006), V. Arndet and
A.Krymsky (Radfar, 1990). Some of the best translations are also made by French
scholars like Mohl and Langles (Sorkhabi, 2011), Von Wallenburg and Victor
Hugo (Radfar, 1990). S. Atanasov and Ivan Burin from Bulgaria and a few other
translators have renditions of episodes of the epic in Bulgarian. George Dan is the
Romanian translator of Firdausi’s book. G. L. Leszcynski, J. Gorres, H.
KanusCrede, Uta Von Witzleben, K. H. Hansen, Yansen Warner, H. Schaupp
Horn, A.Teichert, E. Amthor, V. Weiss, Johann August Vullers, Friedrich Ruckert,
V. Hammer Pugstall, G. Von Ludolf, Friedrich Wall, Friedrich Schlegel are among
the German translators of the “Shahnameh” (Radfatr, 1990). Arthur Christensen
has a translation in Danish (Radfar, 1990). Sir William Jones, Stephen Weston,
Mathew Arnold, Helen Zimmern, Arthur and Edmond Warner, Alexander Rogers,
Reuben Levy, Jerome Clinton and Dick Davis are among those who translated the
book in whole or in part to English. Dick Davis’s translation of nearly the entire
Shahnameh is a book suitable for non-scholar English readers who do not want to
have scholarly research, but to enjoy the interesting stories of the book. He has
even received an award for his translation (Sorkhabi, 2011). Russian poets like Leo
Tolstoy and Pushkin have been affected by Firdausi poems. Cambridge University
has also been interested in Firdausi poems and many studies have been conducted
there on his life and works. Other scholars have also been under the influence of
Firdausi’s poetic style. Dr. Federico Mayor, the Director General of UNESCO in
2010, delivered a speech on Firdausi in the congress of1000th anniversary of the
composition of The Shahnameh. As Ziabari asserts: “The United Nations cultural
body (UNESCO) has named the year 2010 as 1000th anniversary of the
composition of the Shahnameh” (Ziabari, 2010). Elizabeth Laird wrote a new
children’s story book from the Shahnameh which has recently been published
(Laird, 2012). A library in the Albanian city of Berat has been named after
Firdausi. Some scholars like the Orientalist Theodor Noldeke and Fritz Wolff from
Germany, Henri Massé from France have carried out studies on Firdausi (Sorkhabi,
2011). Hienrich Harbne composed the poem “Der Dichter Firdusi”. He is the most
famous poet in German literature who adored Firdausi so much. In 1856, Otto
Friedrich Gruppe composed the longest poem on Firdausi in German. Other
German scholars like Theodor Noldeke, Fritiz Wolff, and A. Teichert also have
books on Firdausi and the “Shahnameh”. Herman Ethe, the well-known orientalist,
has written about poems of Firdausi. His research made Firdausi known to the
Europeans (Radfar, 1990). ItaloPizzi, the Italian translator of the “Shahnameh” has
two works on Firdausi and the “Shahnameh” which are “EpopeaPersiana” and
49 HouriehYektatalab, Amin Karimnia
“ArtologiaFirdusiana”. Pagliaro, the Italian Iranologist has also carried out
researches on the “Shahnameh” along with other Persian epics (Radfar, 1990).
The statue of Firdausi in Rome had been placed in one of the squares named after
the Persian poet “Piazzale Firdausi”. Germany renamed the main square of its
southern city of Friedrichshafen after Firdausi. There are also statues of him in
Oxford University, in Dushanbe a city in Tajikistan on Firdausi Street and in
Bosnia in the Center of Science and Culture in Sarajevo.
Epics can be found in almost all languages; however, the effectiveness of the
“shahnameh” is something that cannot be ignored and demands more attention and
effort to make it known to every single person who may love such stories or to
those who are interested in our culture as an attempt to make our splendid folklore
known to other people. Firdausi has preserved the great culture of the Persian
civilization and made it known to others. He highlighted the positive qualities of
human nature such as courage, love and wisdom and had even great impact on
other famous Iranian poets like Omar Khayyam, Saadi, Hafiz, Rumi and especially
AsadiTusi (Sorkhabi, 2006). All the above-mentioned assertions indicate that
Firdausi is attracting the attention of more and more people to his marvelous
poems.
References and notes:
Abedi, E. (2011, May 13). Firdausi va Shahnameh be revayate motarjeme Engelisi.
Retrieved October 10, 2012, from BBC Farsi: http://www.bbc.co.uk
Arnold, M. (2008). Matthew Arnold's Sohrab and Rustum and other poems. Teddington:
The Echo Library.
Atkinson, J. (1832). The Shahnameh of the Persian poet Firdausi. London: Parbury, Allan
& Co.
Blackburn, S. H. (2004). India’sliterary history: essays on the nineteenth century. Delhi:
Permanent black.
Chalisova, N. (2006). Shahnameh translations into Russian. Retrieved 12 10, 2012, from
Iranica encyclopedia: http://www.iranicaonline.org/articles
Clinton, J. W. (1996). The tragedy of Sohrab and Rostam: from the Persian national
epic.Washington: University of Washington Press.
Davis, D. (2004). Sunset of the empire. Washington: Mage publishers.
Yousefi, H. A. (1999). The Shahnameh of Firdausi. Mashhad: Yas.
France, P. (2000). The Oxford guide to literature in English translation. NewYork: Oxford
University Press.
Laird, E. (2012). Shahnameh the Persian book of kings. London: Frances Lincoln
Children’s books.
Radfar, A. (1990). Tarjomehaye Shahnameh (translations of the "Shahnameh"). Farhang,
pp. 145-190.
Translations of Shahnameh of Firdausi in the West 50
Rodgers, A. (1907). The Shahnameh of Firdusi.London: Chapman and Hall.
Sorkhabi, R. (2011). The Persian epic of kings: millennium of the poet Firdausi. Retrieved
November 30, 2012, from http://http://www.worldandi.com/
Teignmouth, L. (1806). Memories of the life, writings and correspondence of Sir William
Jones.London: Piccadilly.
Warner, A. G., & Warner, E. (2000). The Shahnameh of Firdausi. Abingdon: Routledge.
Weston, S. (1815). Episodes from the Shahnameh: on annals of the Persian kings. London:
Baldwin, Cradock and Joy.
Ziabari, K. (2010). Firdausi, the reviver of Persian language. Retrieved December 15, 2012,
from Press TV: http://previous.presstv.ir
Zimmern, H. (1883). The epic of the kings: Stories retold from Firdusi. London: LT. Fisher
Unwin.
Appendix 1. Translations of the “Shahnameh” in chronological order
Translators
Year
Language
1
William Jones
1774
English
2
L. M. Langles
1778
French
3
Joseph Champion
1785
English
4
Friedrich Wall
1793
German
5
Friedrich Schlegel
1800
German
6
Von Wallenburg
1810
French
7
G. Von Ludolf
1810
German
8
V. Hammer Pugstall
1813
German
9
James Atkinson
1814
English
10
Stephen Weston
1815
English
11
G. Wahl
1816
German
12
W. Tulloh
1829
English
13
Turner Makaan
1829
English
14
Victor Hugo
1829
French
15
Jules Mohl
1831
French
16
James Atkinson
1832
English
17
Friedrich Ruckert
1833
German
18
Johann August Vullers
1833
German
19
V. Weiss
1840
German
20
V. Weiss
1841
German
21
E. Amthor
1841
German
22
Joukovsky
1849
Russian
51 HouriehYektatalab, Amin Karimnia
23
Adolf Friedrich Von Schack
1851
German
24
Mathew Arnold
1853
English
25
A. Friedrich Von Schack
1853
German
26
A.Teichert
1890
German
27
Edward Henry Palmer
1877
English
28
Helen Zimmern
1882
English
30
H. Schaupp Horn
1895
German
31
A. Krymsky
1896
&1922
Russian
32
J. H. Gothel
1900
English
33
Moray Anthony Ponter
1902
English
34
Sokoloff
1905
Russian
35
Arthur & Edmond Warner
1905-1925
English
36
Alexander Rogers
1907
English
37
Wimot Buxton
1907
English
38
V. B. Bohra
1907
English
39
Wallace Gandy
1912
English
40
A.Krymsky
1915
Russian
41
Sokoloff
1915
Russian
42
S. Atanasov
1921
Bulgarian
43
Yansen Warner
1922
German
44
Wallace Gandy
1925
English
45
William Jackson
1920
English
46
V. Arndet
1930
Russian
47
Arthur Christensen
1931
Danish
48
M. Lozinski
1934
Russian
49
Diakonov
1934
Russian
50
Diakonov
1935
Russian
51
Nathan Haskell Pole
1951
English
52
K. H. Hansen
1954
German
53
1955
Russian
54
Ivan Burin
1958
Bulgarian
55
Uta Von Witzleben
1960
German
56
Uta Von Witzleben
1961
German
57
V. Derzhavin & S. Lipkin
1964
Russian
Translations of Shahnameh of Firdausi in the West 52
58
George Dan
1964
Romanian
59
H. Kanus- Crede
1967
German
60
Rueben Levy
1967
English
61
Jerome Clinton
1987
English
62
Dick Davis
1992
English
63
Jerome Clinton
1999
English
64
Dick Davis
2006
English
65
J. Gorres
German
66
G. L. Leszcynski
German
Summary
Translations of Shahnameh of Firdausi in the West
HouriehYektatalab
Islamic Azad University, Science and Research Branch, Fars, Iran
Amin Karimnia
Islamic Azad University, Fasa Branch, Fars, Iran.
This paper is an attempt to offer an investigation on the influence of Firdausi, the 10th
century poet, and his great work “The Shahnameh” on the West regarding the translations
of this book; more than sixty translations are discussed here with the names of the
translators. Sir William Jones was the first translator of the “Shahnameh” to English
(1774).Afterwards, there were other more or less prominent translators to take on and
furnish the job of translating the great work of Firdausi’s “Shahnameh”. Dick Davis (1992
& 2006) as well as other scholars whose names are brought in the paper made translations
of the book, lately. Worthy of mention as translators to other European modern languages
are: Jules Mohl (1831-1868) into French,Count Adolf Friedrich von Schack into German
(1851) and I. Pizziinto Italian in 8 volumes. They are among world-renowned translations
of Firdausi’s epic. Translations into other languages as Danish, Bulgarian, Romanian and
Russian are also discussed.These translations made Firdausi known to the West ever more
than before, not only among English-speaking countries but also in several other European
nations.
Key words: Firdausi, Shahnameh, translations, Modern European languages
