Cosroes e Sirém

Cosroes e Sirém (em persa: خسرو و شیرین) é o título de um famoso romance trágico do poeta persa Nizami Ganjavi (1141–1209), que também escreveu Laila e Majnun. Conta uma versão ficcional altamente elaborada da história do amor do rei sassânida Cosroes II pela cristã Sirém, que se torna rainha da Pérsia.^[1]^[2]^[3]^[4] A narrativa essencial é uma história de amor de origem persa que já era bem conhecida pelo grande poema épico-histórico Shahnameh e outros escritores e contos populares persas, e outras obras têm o mesmo título.^[5]

Referências

↑ The Encyclopædia Iranica ("Ḵosrow o Širin" Arquivado em 2020-11-17 no Wayback Machine Encyclopædia Iranica, Paola Orsatti)
↑ The Encyclopædia Iranica ("Farhad" Arquivado em 2020-11-08 no Wayback Machine Encyclopædia Iranica, Heshmat Moayyad)
↑ A Crônica do Cuzistão, escrita por um cristão siríaco do Cuzistão (Beth Huzaye em aramaico/siríaco) [Irã], provavelmente em 680, é descrita como a contraparte siríaca da obra armênia de Sebeos. Lemos sobre a relação entre o bispo Isho Yahb e o rei persa Cosroes II Parvez (590-628): "Isho Yahb foi tratado com respeito durante toda a sua vida, pelo próprio rei e suas duas esposas cristãs Sirém, a Arameia, e Maria, a Romana". (Theodor. Nöldeke: Die von Guidi herausgegebene syrische Chronik, Wien 1893, p. 10.). A Crônica de Séert (Siirt) é um texto historiográfico de autoria anônima escrito pela Igreja Nestoriana na Pérsia e no Oriente Médio, possivelmente já no século IX. O texto trata de questões eclesiásticas, sociais e políticas da igreja cristã, apresentando uma história de seus líderes e membros notáveis. LVIII.– História de Khosrau Parvez, filho de Hormizd: "Khosrau, por gratidão a Maurício, ordenou reconstruir igrejas e homenagear os cristãos. Ele construiu para si duas igrejas para Maria (Maryam) e uma grande igreja e um castelo no país de Beth Lashpar para sua esposa Shirin, a arameia." (Patrologia Orientalis, Tomo VII. – Fascículo 2, História Nestoriana (Crônica de Séert), Segunda Parte (1), trad. Mgr Addai Scher, Paris 1911, Publicado em Paris: Firmin-Didot 1950 p. 467.)
↑ Johan Christoph Burgel & Christine van Ruyuymbeke, "Nizami: A Key to the Treasure of the Hakim ", Amsterdam University Press, 2011. pg 145
↑ Chelkowski, P. "Nezami's Iskandarnameh:"in Colloquio sul poeta persiano Nizami e la leggenda iranica di Alessandro magno, Roma,1977). pp 10: "The Persian legend of Alexander the Great seems to overshadow all of the other fantastic Alexander stories not only in the tale of the successful accomplishment of many a "mission-impossible" but especially concerning the nature of his career. In Iran he rose from the stature of a damned evil conqueror of the country, to that of a national Iranian hero king, and even more, to that of the great prophet of God, preparing all the nations for the true religion. Yet the Persian legend of Alexander is very little known in the Western world."" pp 13: "Nizami was a typical product of the Iranian culture. He created a bridge between Islamic Iran and pre-Islamic Iran and also between Iran and the whole ancient world. His great humanism, strong character, sensibility, drama, colorful description of nature, rich language, and the poetic genius created a new standard of literary achievements and captured the imagination of countless imitators". pg 17: "In the case of previous romances of Khosraw and Bahram, Nizami dealt with national Iranian heroes, though from pre-Islamic times. In the tale of Layla and Majnun, the Arab nationality of the lover is of no importance since the story is based on a simple Arab folktale which was later absorbed and embellished by the Persians". pp 19: "Alexander was glorified by a small minority of the Muslims as a divine agent, a prophet-king and the blessed conqueror of the lands that were to become the stronghold of Islam. To some Muslims, Islam was a realization of Alexander's "koine" --- a commonwealth where people could live in harmony and in peace of heart and mind. In this atmosphere attempts were made to make out of Alexander not only a Muslim but a Persian as well". pg 21: "However, it was not Tabari directly, but Ferdowsi who was Nizami's source of inspiration and material in composing Iskandarnameh. Nizami constantly alludes to the Shahnameh in his writing, especially in the prologue to the Iskandarnameh. It seems that he was always fascinated by the work of Firdawsi and made it a goal of his life to write an heroic epic of the same stature. pg22: "It seems that Nezami's favorite pastime was reading Firdawsi's monumental epic Shahnameh (The book of Kings)". pg 22: "In fact, although Alexander conquered Iran, he was soon conquered by Persian customs and ways of life. In many aspects he was so overwhelmed by Persian civilization that he became more Persian than the Persians. He tried to make a blend of the Greek and Persian civilization."

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[1] The Encyclopædia Iranica ("Ḵosrow o Širin" Arquivado em 2020-11-17 no Wayback Machine Encyclopædia Iranica, Paola Orsatti)

[2] The Encyclopædia Iranica ("Farhad" Arquivado em 2020-11-08 no Wayback Machine Encyclopædia Iranica, Heshmat Moayyad)

[3] A Crônica do Cuzistão, escrita por um cristão siríaco do Cuzistão (Beth Huzaye em aramaico/siríaco) [Irã], provavelmente em 680, é descrita como a contraparte siríaca da obra armênia de Sebeos. Lemos sobre a relação entre o bispo Isho Yahb e o rei persa Cosroes II Parvez (590-628): "Isho Yahb foi tratado com respeito durante toda a sua vida, pelo próprio rei e suas duas esposas cristãs Sirém, a Arameia, e Maria, a Romana". (Theodor. Nöldeke: Die von Guidi herausgegebene syrische Chronik, Wien 1893, p. 10.). A Crônica de Séert (Siirt) é um texto historiográfico de autoria anônima escrito pela Igreja Nestoriana na Pérsia e no Oriente Médio, possivelmente já no século IX. O texto trata de questões eclesiásticas, sociais e políticas da igreja cristã, apresentando uma história de seus líderes e membros notáveis. LVIII.– História de Khosrau Parvez, filho de Hormizd: "Khosrau, por gratidão a Maurício, ordenou reconstruir igrejas e homenagear os cristãos. Ele construiu para si duas igrejas para Maria (Maryam) e uma grande igreja e um castelo no país de Beth Lashpar para sua esposa Shirin, a arameia." (Patrologia Orientalis, Tomo VII. – Fascículo 2, História Nestoriana (Crônica de Séert), Segunda Parte (1), trad. Mgr Addai Scher, Paris 1911, Publicado em Paris: Firmin-Didot 1950 p. 467.)

[4] Johan Christoph Burgel & Christine van Ruyuymbeke, "Nizami: A Key to the Treasure of the Hakim ", Amsterdam University Press, 2011. pg 145

[5] Chelkowski, P. "Nezami's Iskandarnameh:"in Colloquio sul poeta persiano Nizami e la leggenda iranica di Alessandro magno, Roma,1977). pp 10: "The Persian legend of Alexander the Great seems to overshadow all of the other fantastic Alexander stories not only in the tale of the successful accomplishment of many a "mission-impossible" but especially concerning the nature of his career. In Iran he rose from the stature of a damned evil conqueror of the country, to that of a national Iranian hero king, and even more, to that of the great prophet of God, preparing all the nations for the true religion. Yet the Persian legend of Alexander is very little known in the Western world."" pp 13: "Nizami was a typical product of the Iranian culture. He created a bridge between Islamic Iran and pre-Islamic Iran and also between Iran and the whole ancient world. His great humanism, strong character, sensibility, drama, colorful description of nature, rich language, and the poetic genius created a new standard of literary achievements and captured the imagination of countless imitators". pg 17: "In the case of previous romances of Khosraw and Bahram, Nizami dealt with national Iranian heroes, though from pre-Islamic times. In the tale of Layla and Majnun, the Arab nationality of the lover is of no importance since the story is based on a simple Arab folktale which was later absorbed and embellished by the Persians". pp 19: "Alexander was glorified by a small minority of the Muslims as a divine agent, a prophet-king and the blessed conqueror of the lands that were to become the stronghold of Islam. To some Muslims, Islam was a realization of Alexander's "koine" --- a commonwealth where people could live in harmony and in peace of heart and mind. In this atmosphere attempts were made to make out of Alexander not only a Muslim but a Persian as well". pg 21: "However, it was not Tabari directly, but Ferdowsi who was Nizami's source of inspiration and material in composing Iskandarnameh. Nizami constantly alludes to the Shahnameh in his writing, especially in the prologue to the Iskandarnameh. It seems that he was always fascinated by the work of Firdawsi and made it a goal of his life to write an heroic epic of the same stature. pg22: "It seems that Nezami's favorite pastime was reading Firdawsi's monumental epic Shahnameh (The book of Kings)". pg 22: "In fact, although Alexander conquered Iran, he was soon conquered by Persian customs and ways of life. In many aspects he was so overwhelmed by Persian civilization that he became more Persian than the Persians. He tried to make a blend of the Greek and Persian civilization."

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