Tuesday, 10 July 2012

Persian literature[Irani]

Persian literature

Persian literature (Persian: ادبیات فارسی‎ or ادبیات پارسی) spans two-and-a-half millennia, though much of the pre-Islamic material has been lost. Its sources have been within historical Persiaincluding present-day Iran as well as regions of Central Asia where the Persian language has historically been the national language. For instance, Molana (Rumi), one of Persia's best-loved poets, born in Balkh (in what is now Afghanistan), wrote in Persian, and lived in Konya then the capital of the Seljuks. The Ghaznavids conquered large territories in Central and South Asia and adopted Persian as their court language. There is thus Persian literature from Iran, Afghanistan,Turkey, Pakistan, Tajikistan and other parts of Central Asia. Not all this literature is written inPersian, as some consider works written by ethnic Persians in other languages, such as Greekand Arabic, to be included. At the same time, not all literature written in Persian is written by ethnic Persians/Iranians. Particularly Indic and Turkic poets and writers have also used the Persian language in the environment of Persianate cultures.

Described as one of the great literatures of mankind, Persian literature has its roots in surviving works of Middle Persian and Old Persian, the latter of which date back as far as 522 BCE (the date of the earliest surviving Achaemenid inscription, the Behistun Inscription). The bulk of the surviving Persian literature, however, comes from the times following the Islamic conquest of Persia circa 650 CE. After the Abbasids came to power (750 CE), the Persians became the scribes and bureaucrats of the Islamic empire and, increasingly, also its writers and poets. The New Persian literature arose and flourished in Khorasan and Transoxiana because of political reasons - the early Iranian dynasties such as Tahirids and Samanids were based in Khorasan.

Persians wrote both in Persian and Arabic; Persian predominated in later literary circles. Persian poets such as Ferdowsi, Sa'di, Hafiz, Rumi and Omar Khayyam are also known in the West and have influenced the literature of many countries.

Classical Persian literature

Pre-Islamic Persian literature

Very few literary works of Achaemenid Persia have survived, due partly to the destruction of the library at Persepolis. Most of what remains consists of the royal inscriptions ofAchaemenid kings, particularly Darius I (522–486 BC) and his son Xerxes. ManyZoroastrian writings were destroyed in the Islamic conquest of Persia in the 7th century. The Parsis who fled to India, however, took with them some of the books of the Zoroastrian canon, including some of the Avesta and ancient commentaries (Zend) thereof. Some works of Sassanid geography and travel also survived, albeit in Arabic translations.
No single text devoted to literary criticism has survived from pre-Islamic Persia. However, some essays in Pahlavi, such as "Ayin-e name nebeshtan" (Principles of Writing Book) and "Bab-e edteda’I-ye" (Kalileh o Demneh), have been considered as literary criticism (Zarrinkoub, 1959).
Some researchers have quoted the Sho'ubiyye as asserting that the pre-Islamic Persians had books on eloquence, such as 'Karvand'. No trace remains of such books. There are some indications that some among the Persian elite were familiar with Greek rhetoric and literary criticism (Zarrinkoub, 1947).

Persian literature of the medieval and pre-modern periods

While initially overshadowed by Arabic during the Umayyad and early Abbasid caliphates,New Persian soon became a literary language again of the Central Asian lands. The rebirth of the language in its new form is often accredited to Ferdowsi, Unsuri, Daqiqi, Rudaki, Taleb Amoli and their generation, as they used pre-Islamic nationalism as a conduit to revive the language and customs of ancient Persia.
In particular, says Ferdowsi himself in his Shahnama:
بسی رنج بردم در این سال سی
عجم زنده کردم بدین پارسی
"For thirty years, I endured much pain and strife,
I awaken the Ajam by this Persian [book]."


So strong is the Persian aptitude for versifying everyday expressions that one can encounter poetry in almost every classical work, whether from Persian literature, science, or metaphysics. In short, the ability to write in verse form was a pre-requisite for any scholar. For example, almost half of Avicenna's medical writings are in verse.
Works of the early era of Persian poetry are characterized by strong court patronage, an extravagance of panegyrics, and what is known as سبک فاخر "exalted in style". The tradition of royal patronage began perhaps under the Sassanid era and carried over through theAbbasid and Samanid courts into every major Persian dynasty. The Qasida was perhaps the most famous form of panegyric used, though quatrains such as those in Omar Khayyam'sRuba'iyyat are also widely popular.
Khorasani style, whose followers mostly were associated with Greater Khorasan, is characterized by its supercilious diction, dignified tone, and relatively literate language. The chief representatives of this lyricism are AsjadiFarrukhi SistaniUnsuri, and Manuchehri. Panegyric masters such as Rudaki were known for their love of nature, their verse abounding with evocative descriptions.
Through these courts and system of patronage emerged the epic style of poetry, withFerdowsi's Shahnama at the apex. By glorifying the Iranian historical past in heroic and elevated verses, he and other notables such as Daqiqi and Asadi Tusi presented the "Ajam" with a source of pride and inspiration that has helped preserve a sense of identity for theIranian peoples over the ages. Ferdowsi set a model to be followed by a host of other poets later on.
The 13th century marks the ascendancy of lyric poetry with the consequent development of the ghazal into a major verse form, as well as the rise of mystical and Sufi poetry. This style is often called "Araqi style", (western provinces of Iran were known as Araq-e-Ajam or Persian Iraq) and is known by its emotional lyric qualities, rich meters, and the relative simplicity of its language. Emotional romantic poetry was not something new however, as works such as Vis o Ramin by Asad Gorgani, and Yusof o Zoleikha by Am'aq Bokharai exemplify. Poets such as Sana'i and Attar (who ostensibly have inspired Rumi), Khaqani Shirvani, Anvari, and Nizami, were highly respected ghazal writers. However, the elite of this school are Rumi, Sadi, and Hafiz Shirazi.
Regarding the tradition of Persian love poetry during the Safavid era, Persian historian Ehsan Yarshater notes, "As a rule, the beloved is not a woman, but a young man. In the early centuries of Islam, the raids into Central Asia produced many young slaves. Slaves were also bought or received as gifts. They were made to serve as pages at court or in the households of the affluent, or as soldiers and bodyguards. Young men, slaves or not, also, served wine at banquets and receptions, and the more gifted among them could play music and maintain a cultivated conversation. It was love toward young pages, soldiers, or novices in trades and professions which was the subject of lyrical introductions to panegyrics from the beginning of Persian poetry, and of the ghazal."
In the didactic genre one can mention Sanai's Hadiqat-ul-Haqiqah (Garden of Truth) as well as Nizami's Makhzan-ul-Asrār (Treasury of Secrets). Some of Attar's works also belong to this genre as do the major works of Rumi, although some tend to classify these in the lyrical type due to their mystical and emotional qualities. In addition, some tend to group Naser Khosrow's works in this style as well; however true gems of this genre are two books by Sadi, a heavyweight of Persian literature, the Bustan and the Gulistan.
After the 15th century, the Indian style of Persian poetry (sometimes also called Isfahani or Safavi styles) took over. This style has its roots in the Timurid era and produced the likes of Amir Khosrow Dehlavi, and Bhai Nand Lal Goya.


The most significant essays of this era are Nizami Arudhi Samarqandi's "Chahār Maqāleh" as well as Zahiriddin Nasr Muhammad Aufi'sanecdote compendium Jawami ul-Hikayat. Shams al-Mo'ali Abol-hasan Ghaboos ibn Wushmgir's famous work, the Qabus nama (A Mirror for Princes), is a highly esteemed Belles-lettres work of Persian literature. Also highly regarded is Siyasatnama, by Nizam al-Mulk, a famous Persian vizier. Kelileh va Demneh, translated from Indian folk tales, can also be mentioned in this category. It is seen as a collection of adages in Persian literary studies and thus does not convey folkloric notions.

Biographies, hagiographies, and historical works

Among the major historical and biographical works in classical Persian, one can mention Abolfazl Beyhaghi's famous Tarikh-i Beyhaqi,Lubab ul-Albab of Zahiriddin Nasr Muhammad Aufi (which has been regarded as a reliable chronological source by many experts), as well as Ata al-Mulk Juvayni's famous Tarikh-i Jahangushay-i Juvaini (which spans the Mongolid and Ilkhanid era of Iran). Attar'sTadkhirat al-Awliya ("Biographies of the Saints") is also a detailed account of Sufi mystics, which is referenced by many subsequent authors and considered a significant work in mystical hagiography.

Literary criticism

he oldest surviving work of Persian literary criticism after the Islamic conquest of Persia is Muqaddame-ye Shahname-ye Abu Mansuri, which was written during the Samanid period.The work deals with the myths and legends of Shahname and is considered the oldest surviving example of Persian prose. It also shows an attempt by the authors to evaluate literary works critically.

Persian storytelling

One Thousand and One Nights (Persian: هزار و یک شب‎) is a medieval folk tale collection which tells the story of Scheherazade (Persian:شهرزاد‎ Šahrzād), a Sassanid queen who must relate a series of stories to her malevolent husband, King Shahryar (Persian: شهریارŠahryār), to delay her execution. The stories are told over a period of one thousand and one nights, and every night she ends the story with a suspenseful situation, forcing the King to keep her alive for another day. The individual stories were created over several centuries, by many people from a number of different lands.
The nucleus of the collection is formed by a Pahlavi Sassanid Persian book called Hazār Afsānah(Persian: هزار افسان‎, Thousand Myths), a collection of ancient Indian and Persian folk tales.
During the reign of the Abbasid Caliph Harun al-Rashid in the 8th century, Baghdad had become an important cosmopolitan city. Merchants from Persia, China, India, Africa, and Europe were all found in Baghdad. During this time, many of the stories that were originally folk stories are thought to have been collected orally over many years and later compiled into a single book. The compiler and ninth-century translator into Arabic is reputedly the storyteller Abu Abd-Allah Muhammad el-Gahshigar. The frame story of Shahrzad seems to have been added in the 14th century.


Dehkhoda names 200 Persian lexicographical works in his monumental Dehkhoda Dictionary, the earliest, Farhang-i Avim (فرهنگ اویم) and Farhang-i Menakhtay (فرهنگ مناختای), from the late Sassanid era.
The most widely used Persian lexicons in the Middle Ages were those of Abu Hafs Soghdi (فرهنگ ابوحفص سغدی) and Asadi Tusi (فرهنگ لغت فرس), written in 1092.
Also highly regarded in the contemporary Persian literature lexical corpus are the works of Dr. Mohammad Moin. The first volume of Moin Dictionary was published in 1963.
In 1645, Christian Ravius completed a Persian-Latin dictionary, printed at Leiden. This was followed by J. Richardson's two-volume Oxford edition (1777) and Gladwin-Malda's (1770) Persian-English Dictionaries, Scharif and S. Peters' Persian-Russian Dictionary (1869), and 30 other Persian lexicographical translations through the 1950s.
In 2002, Professor Hassan Anvari published his Persian-to-Persian dictionary, Farhang-e Bozorg-e Sokhan, in eight volumes by Sokhan Publications.

Currently English-Persian dictionaries of Manouchehr Aryanpour and Soleiman Haim are widely used in Iran.

Persian phrases

Thousands of friends are far too few, one enemy is too much. *
هزاران دوست كم اند، يك دشمن زياد است
Hezārān dust kam and, yek doshman ziād ast.
The wise enemy is better than the ignorant friend. *
دشمن دانا بهتر از دوست نادان است
Doshman-e dānā behtar az dust-e nādān ast.
The wise enemy lifts you up, the ignorant friend casts you down. *
دشمن دانا بلندت ميكند. بر زمينت ميزند نادان ِ دوست
Doshman-e dānā bolandat mikonad. Bar zaminat mizanad nādān-e dust.

The influence of Persian literature on World literature

Sufi literature

William Shakespeare referred to Iran as the "land of the Sophy". Some of Persia's best-beloved medieval poets were Sufis, and their poetry was, and is, widely read by Sufis fromMorocco to Indonesia. Rumi (Maulānā) in particular is renowned both as a poet and as the founder of a widespread Sufi order. The themes and styles of this devotional poetry have been widely imitated by many Sufi poets. See also the article on Sufi poetry.

Many notable texts in Persian mystic literature are not poems, yet highly read and regarded. Among those are Kimiya-yi sa'ādat and Asrar al-Tawhid.

Areas once under Ghaznavid or Mughal rule

Indian subcontinent

With the emergence of the Ghaznavids and their successors such as the Ghurids, Timurids andMughal Empire, Persian culture and its literature gradually moved into the vast Indian subcontinent. Persian was the language of the nobility, literary circles, and the royal Mughal courts for hundreds of years. (In modern times, Persian has been generally supplanted by Urdu, a heavily Persian-influenced dialect of Hindustani.)

Under the Moghul Empire of India during the 16th century, the official language of India became Persian. Only in 1832 did the British army force the Indian subcontinent to begin conducting business in English. (Clawson, p. 6) Persian poetry in fact flourished in these regions while post-Safavid Iranian literature stagnated. Dehkhoda and other scholars of the 20th century, for example, largely based their works on the detailed lexicography produced in India, using compilations such as Ghazi khan Badr Muhammad Dehlavi's Adat al-Fudhala (اداة الفضلا), Ibrahim Ghavamuddin Farughi's Farhang-i Ibrahimi (فرهنگ ابراهیمی), and particularly Muhammad Padshah's Farhang-i Anandraj (فرهنگ آناندراج). Famous South Asian poets and scholars such asAmir Khosrow Dehlavi, Mirza Ghalib and Muhammad Iqbal of Lahore found many admirers in Iran itself.

Western literature

Persian literature was little known in the West before the 19th century. It became much better known following the publication of several translations from the works of late medieval Persian poets, and it inspired works by various Western poets and writers.

German literature

  • In 1819, Goethe published his West-östlicher Divan, a collection of lyric poems inspired by a German translation of Hafiz (1326–1390).
  • The German essayist and philosopher Nietzsche was the author of the book Thus Spoke Zarathustra (1883–1885), referring to the ancient Persian prophet Zoroaster (circa 1700 BCE).

English literature

  • A selection from Ferdowsi's Shahnameh (935–1020) was published in 1832 by James Atkinson, a physician employed by the British East India Company.
  • A portion of this abridgment was later versified by the British poet Matthew Arnold in his 1853 Rustam and Sohrab.
  • The American poet Ralph Waldo Emerson was another admirer of Persian poetry. He published several essays in 1876 that discuss Persian poetry: Letters and Social Aims,From the Persian of Hafiz, and Ghaselle.

Perhaps the most popular Persian poet of the nineteenth and early 20th centuries was Omar Khayyam (1048–1123), whose Rubaiyat was freely translated by Edward Fitzgerald in 1859. Khayyam is esteemed more as a scientist than a poet in his native Persia, but in Fitzgerald's rendering, he became one of the most quoted poets in English. Khayyam's line, "A loaf of bread, a jug of wine, and thou", is known to many who could not say who wrote it, or where.

The Persian poet and mystic Rumi (1207–1273) (known as Molana in Iran) has attracted a large following in the late twentieth and early 21st centuries. Popularizing translations by Coleman Barks have presented Rumi as a New Age sage. There are also a number of more literary translations by scholars such as A.J. Arberry.

The classical poets (Hafiz, Sa'di, Khayyam, Rumi, Nizami and Ferdowsi) are now widely known in English and can be read in various translations. Other works of Persian literature are untranslated and little known. There is a translation from the earliest copy of the Thousand and one nights a "Ninth Century Fragment Of The Thousand Nights" by Arif Al-Majdhub The Travels Of Hakim Kohl’in Al-Deen Al-Salik:

Swedish literature

During the last century, numerous works of classical Persian literature have been translated into Swedish by baron Eric Hermelin. He translated works by, among others, Farid al-Din Attar, Rumi, Ferdowsi, Omar Khayyam, Sa'adi and Sana'i. Influenced by the writings of the Swedish mystic Emanuel Swedenborg, he was especially attracted to the religious or Sufi aspects of classical Persian poetry. His translations have had a great impact on numerous modern Swedish writers, among them Karl Wennberg, Willy Kyrklund and Gunnar Ekelöf. Excerpts from Ferdousi's Shahnama has also been rendered into Swedish prose by Namdar Nasser and Anja Malmberg.

Italian literature

During the last century, numerous works of classical Persian literature have been translated into Italian by Alessandro Bausani (Nizami, Rumi, Iqbal, Khayyam), Carlo Saccone ('Attar, Sana'i, Hafiz, Nasir-i Khusraw, Nizami, Ahmad Ghazali), Angelo Piemontese (Amir Khusraw Dihlavi), Pio Filippani-Ronconi (Nasir-i Khusraw, Sa'di), Riccardo Zipoli (Kay Ka'us, Bidil), Maurizio Pistoso (Nizam al-Mulk), Giorgio Vercellin (Nizami 'Aruzi), Giovanni Maria D'Erme ('Ubayd Zakani, Hafiz), Sergio Foti (Suhrawardi, Rumi, Jami), Rita Bargigli (Sa'di, Farrukhi, Manuchehri, 'Unsuri). A complete translation of Firdawsi's Shah-nama was made by Italo Pizzi in 19th century. See in Italian Wikipedia: letteratura persiana for more information.

Contemporary Persian literature


In the 19th century, Persian literature experienced dramatic change and entered a new era. The beginning of this change was exemplified by an incident in the mid-19th century at the court of Nasereddin Shah, when the reform-minded prime minister, Amir Kabir, chastised the poet Habibollah Qa'ani for "lying" in a panegyric qasida written in Kabir's honor. Kabir saw poetry in general and the type of poetry that had developed during the Qajar period as detrimental to "progress" and "modernization" in Iranian society, which he believed was in dire need of change. Such concerns were also expressed by others such as Fath-'Ali Akhundzadeh, Mirza Aqa Khan Kermani, and Mirza Malkom Khan. Khan also addressed a need for a change in Persian poetry in literary terms as well, always linking it to social concerns.
The new Persian literary movement cannot be understood without an understanding of the intellectual movements among Iranian philosophical circles. Given the social and political climate of Persia (Iran) in the late nineteenth and early 20th centuries, which led to the Persian Constitutional Revolution of 1906–1911, the idea that change in poetry was necessary became widespread. Many argued that Persian poetry should reflect the realities of a country in transition. This idea was propagated by notable literary figures such as Ali-Akbar Dehkhoda and Abolqasem Aref, who challenged the traditional system of Persian poetry in terms of introducing new content and experimentation with rhetoric, lexico-semantics, and structure. Dehkhoda, for instance, used a lesser-known traditional form, the mosammat, to elegize the execution of a revolutionary journalist. 'Aref employed the ghazal, "the most central genre within the lyrical tradition" (p. 88), to write his "Payam-e Azadi" (Message of Freedom).
Some researchers argue that the notion of "sociopolitical ramifications of esthetic changes" led to the idea of poets "as social leaders trying the limits and possibilities of social change."
An important movement in modern Persian literature centered on the question of modernization and Westernization and whether these terms are synonymous when describing the evolution of Iranian society. It can be argued that almost all advocates of modernism in Persian literature, from Akhundzadeh, Kermani, and Malkom Khan to Dehkhoda, Aref, Bahar, and Taqi Rafat, were inspired by developments and changes that had occurred in Western, particularly European, literatures. Such inspirations did not mean blindly copying Western models but, rather, adapting aspects of Western literature and changing them to fit the needs of Iranian culture.
Following the pioneering works of Ahmad Kasravi, Sadeq Hedayat and many others, the Iranian wave of comparative literature and literary criticism reached a symbolic crest with the emergence of Abdolhossein Zarrinkoub, Shahrokh Meskoob, Houshang Golshiri and Ebrahim Golestan.


Well-known novelists include:

  • Mohammad-Ali Jamalzadeh
  • Sadeq Hedayat
  • Sadeq Chubak
  • Gholam-Hossein Sa'edi
  • Ahmad Mahmoud
  • Jalal Al-e-Ahmad
  • Simin Daneshvar
  • Bozorg Alavi
  • Ebrahim Golestan
  • Bahman Sholevar
  • Mahmoud Dowlatabadi
  • Bahram Sadeghi
  • Ghazaleh Alizadeh
  • Bahman Forsi
  • Houshang Golshiri
  • Reza Baraheni
  • Abbas Maroufi
  • Reza Ghassemi
  • Zoya Pirzad
  • Shahriyar Mandanipour
  • Abutorab Khosravi


  • Dehkhoda
  • Iraj Mirza
  • Kioumars Saberi Foumani
  • Obeid Zakani
  • Ebrahim Nabavi
  • Hadi Khorsandi
  • Bibi Khatoon Astarabadi
  • Bahman Sholevar
  • Emran Salahi

Literary criticism

Pioneers of Persian literary criticism in 19th century include Mirza Fath `Ali Akhundzade, Mirza Malkom Khan, Mirza `Abd al-Rahim Talebof and Zeyn al-`Abedin Maraghe`i.
Prominent 20th century critics include:
Saeed Nafisi analyzed and edited several critical works. He is well known for his works on Rudaki and Sufi literature. Parviz Natel-Khanlari and Gholamhossein Yousefi, who belong to Nafisi's generation, were also involved in modern literature and critical writings.Natel-Khanlari is distinguished by the simplicity of his style. He did not follow the traditionalists, nor did he advocate the new. Instead, his approach accommodated the entire spectrum of creativity and expression in Persian literature. Another critic, Ahmad Kasravi, an experienced authority on literature, attacked the writers and poets whose works served despotism.
Contemporary Persian literary criticism reached its maturity after Sadeq Hedayat, Ebrahim Golestan, Houshang Golshiri, Abdolhossein Zarrinkoub and Shahrokh Meskoob. Among these figures, Zarrinkoub held academic positions and had a reputation not only among the intelligentsia but also in academia. Besides his significant contribution to the maturity of Persian language and literature, Zarrinkoub boosted comparative literature and Persian literary criticism.Zarrinkoub's Serr e Ney is a critical and comparative analysis of Rumi's Masnavi. In turn, Shahrokh Meskoob worked on Ferdowsi’s Shahnameh, using the principles of modern literary criticism.
Mohammad Taghi Bahar's main contribution to this field is his book called Sabk Shenasi (Stylistics). It is a pioneering work on the practice of Persian literary historiography and the emergence and development of Persian literature as a distinct institution in the early part of the 20th century. It contends that the exemplary status of Sabk-shinasi rests on the recognition of its disciplinary or institutional achievements. It further contends that, rather than a text on Persian ‘stylistics’, Sabk-shinasi is a vast history of Persian literary prose, and, as such, is a significant intervention in Persian literary historiography.
Jalal Homaei, Badiozzaman Forouzanfar and his student, Mohammad Reza Shafiei-Kadkani, are other notable figures who have edited a number of prominent literary works.
Critical analysis of Jami's works has been carried out by Ala Khan Afsahzad. His classic book won the prestigious award of Iran's Year Best book in the year 2000.

Persian short stories

Historically, the modern Persian short story has undergone three stages of development: a formative period, a period of consolidation and growth, and a period of diversity.

The formative period

The formative period was ushered in by Mohammad Ali Jamalzadeh's collection Yak-i Bud Yak-i Nabud(1921; tr. H. Moayyad and P. Sprachman as Once Upon a Time, New York, 1985), and gained momentum with the early short stories of Sadeq Hedayat (1903–51). Jamalzadeh (1895–1997) is usually considered as the first writer of modern short stories in Persian. His stories focus on plot and action rather than on mood or character development and in that respect are reminiscent of the works of Guy de Maupassant and O. Henry. In contrast, Sadeq Hedayat, the writer who introduced modernism to Persian literature, brought about a fundamental change in Persian fiction. In addition to his longer stories, "Buf-e kur" (his masterpiece; see above ii.) and "Haji Aqa" (1945), he wrote collections of short stories includingSe Ghatra-ye Khun (Three Drops of Blood, 1932; tr. into French by G. Lazard as Trois gouuttes de sang, Paris 1996) and Zenda be Gur (Buried Alive, 1930). His stories were written in a simple and lucid language, but he employed a variety of approaches, from realism and naturalism to surrealistic fantasy, breaking new ground and introducing a whole range of literary models and presenting new possibilities for the further development of the genre. He experimented with disrupted chronology and non-linear or circular plots, applying these techniques to both his realistic and surrealist writings. Unlike Hedayat, who focused on the psychological complexity and latent vulnerabilities of the individual, Bozorg Alavi depicts ideologically motivated personages defying oppression and social injustice. Such characters, seldom portrayed before in Persian fiction, are Alavi's main contribution to the thematic range of the modem Persian short story. This commitment to social issues is emulated by Fereydun Tonokaboni (b. 1937),Mahmud Dawlatabadi (b. 1940), Samad Behrangi (q.v.; 1939–68), and other writers of the left in the next generation.
Sadeq Chubak was one of the first authors to break the taboo. Following the example of William Faulkner,John Steinbeck, Erskine Caldwell, and Ernest Hemingway, his blunt approach appears in the early short story collections Khayma Shab-bazi (The Puppet Show, 1945) and Antar-i ke Luti-ash Morda Bud (1949; tr. P. Avery as "The Baboon Whose Buffoon was Dead", New World Writing 11, 1957, pp. 14–24), Later stories like "Zir-e Cheragh-e Ghermez", "Pirahan-e Zereski", and "Chera Darya Tufani Shoda Bud" describe the naked bestiality and moral degradation of the personages with no trace of squeamishness. His short stories mirror rotting society, populated by the crushed and the defeated. Chubak picks marginal characters—vagrants, pigeon-racers, corpse-washers, prostitutes, and opium addicts—who rarely appear in the fiction of his predecessors, and whom he portrays with vividness and force. His readers come face to face with grim realities and incidents that they have often witnessed for themselves in everyday life but have shunned out of their mind through complacency.
A distinctive trait of post-war Persian fiction in all the three stages of development is the attention devoted to narrative styles and techniques. In matters of style two main trends prevail. Some authors, like Chubak and Al-e Ahmad, follow colloquial speech patterns; others, such as Ebrahim Golestan (b. 1922) andMahmoud Etemadzadeh "Behazin" (b. 1915), have adopted a more literary and lyrical tone. Although the work of all four writers stretch into later periods, some brief remarks about their differing techniques, which delineated future paths, need mentioning at the outset. Golestan experimented with different narrative styles, and it was only in two late collections of stories, Juy o Divar o Teshna (The Stream and the Wall and the Parched, 1967) and Madd o Meh (The Tide and the Mist, 1969) that he managed to find a style and voice of his own. His poetic language draws inspiration both from syntactical forms of classical Persian prose and the experiments of modernist writers, most notably Gertrude Stein. The influence of modernism is evident also in the structure of Golestan's short stories, in which the traditional linear plot line is abandoned in favor of disrupted chronology and free association of ideas. Contrary to most other modern Persian authors, Golestan pays little heed to the state of the poor and the dispossessed. Instead, his short stories are devoted to the world of Persian intellectuals, their concerns, anxieties and private obsessions. Golestan's brand of modernism has influenced the later generation of writers like Bahman Forsi (b. 1933) and Houshang Golshiri (b. 1937). Although the stories of Behazin show similar indebtedness to classical Persian models, he does not follow Golestan's modernist experiments with syntax. Behazin is an author whose stories, delivered in a lucid literary style, express his leftist social beliefs. In some of his later works like the short story collection Mohra-ye Mar (The Snake Charm, 1955), he turns to literary allegory, imbuing ancient tales with a new message, a technique, which allows him to express his critical views obliquely. Behazin's predecessors in the sub-genre of the allegorical tale were Hedayat (in Ab-e Zendegi, 1931) and Chubak ("Esa'a-ye Adab" in the collection Khayma-Shab-Bazi).

Period of growth and development

This second period in the development of the modern Persian short story began with the coup of 19 August 1953, and ended with the revolution of 1979. Jalal Al-e Ahmad is among the proponents of new political and cultural ideas whose influence and impact straddle the first and the second periods in the history of modern Persian fiction. His writings show an awareness of the works of Franz Fanon and the new generation of third-world writers concerned with the problems of cultural domination by colonial powers. Al-e Ahmad, Behazin, Tonekaboni, and Behrangi can all be described as engaged writers because most of their stories are built around a central ideological tenet or thesis and illustrate the authors' political views and leanings. Among poets of this period, Forough Farrokhzad (1935–1967) has a special place as the first female poet of the Persian language acclaimed by her contemporaries and who left a lasting legacy despite her short life. Her legacy and influence is not primarily (or uniquely) political; however, she was among the first women able to set a personal and original mark. In this sense she is elevated to iconic status.
Another notable author from this period is Simin Daneshvar (b. 1931), the first woman writer of note in contemporary Persian literature. Her reputation rests largely on her popular novel Savusun ("The Mourners of Siyāvosh," 1969). Simin Daneshvar's short stories deserve mention because they focus on the plight and social exclusion of women in Persian society and address topical issues from a woman's point of view.
Gholam Hossein Saedi's (1935–85) short stories, which he called ghessa, often transcend the boundaries of realism and attain a symbolic significance. His allegorical stories, which occasionally resemble folkloric tales and fables, are inhabited by displaced persons, trapped in dead ends (Sepanlu, p. 117). They emphasize the anxieties and the psychological perturbations of his deeply troubled characters. Sadeghi (1936–84) was yet another author who focused on the anxieties and secret mental agonies of his characters.
Hooshang Golshiri (1937–2000) and Asghar Elahi (b. 1944) created memorable psychological portraits through interim monologue and stream of consciousness techniques. Golshiri, the author of the long story "Shazda Ehtejab" (Prince Ehtejab, 1968), is particularly noted for his successful experiments with extended interior monologues. A bold, innovative writer eager to explore modern methods and styles, Golshiri uses stream of consciousness narrative to reassess familiar theories and events.

Period of diversity

In this period, the influence of the western literature on the Iranian writers and authors is obvious. The new and modern approaches to writing is introduced and several genres have developed specially in the field of short story. The most popular trends are toward post-modern methods and speculative fiction.


Notable Persian poets, modern and classical, include Mehdi Akhavan-Sales, Simin Behbahani,Forough Farrokhzad, Mohammad Zohari, Bijan Jalali, Mina Assadi, Siavash Kasraie, Fereydoon Moshiri,Nader Naderpour, Sohrab Sepehri, Mohammad-Reza Shafiei-Kadkani, Ahmad Shamlou, Nima Yushij,Manouchehr Atashi, Houshang Ebtehaj, Mirzadeh Eshghi (classical), Mohammad Taghi Bahar (classical),Aref Ghazvini (classical), Parvin Etesami (classical), and Shahriar (classical).
Sample picture of Persian

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