Now when Siawosh was become strong (so that he could ensnare a lion), he came before Rostam, bearing high his head. And he spake, saying- "I desire to go before the King, that my father may behold me, and see what manner of man thou hast made of me."
Something about this line makes me think how we can see the beginning of an anti hero on the character and it demostrates his future and his destiny.
Now after many days there was born to her a son, and he was of goodly mien, tall and strong, and the name that was given to him was Siawosh. And Kay-Kavous rejoiced in this son of his race, but he was grieved also because of the message of the stars concerning him. For it was written that the heavens were hostile unto this infant; neither would his virtues avail him aught, for these above all would lead him into destruction. In the meantime the news that a son had been born unto the King spread even unto the land of Rostam. And the Pahlewan, when he learned thereof, aroused him from his sorrow for Sohrab, and he came forth out of Zabolestan, and asked for the babe at the hands of its father, that he might rear it unto Iran. And Kay-Kavous suffered it, and Rostam bare the child unto his kingdom, and trained him in the arts of war and of the banquet. And Siawosh increased in might and beauty, and you would have said that the world held not his like. Now when Siawosh was become strong (so that he could ensnare a lion), he came before Rostam, bearing high his head. And he spake, saying- "I desire to go before the King, that my father may behold me, and see what manner of man thou hast made of me." And Rostam deemed that he spake well. So he made great preparations, and marched unto Iran with a mighty host, and Siawosh rode with him at their head. And the land rejoiced when it looked on the face of Siawosh, and there was great joy in the courts of the King, and jewels and gold and precious things past the telling rained upon Rostam and Siawosh his charge. And Kay-Kavous was glad when he beheld the boy, and gave rich rewards unto Rostam; but Siawosh did he place beside him on the throne. And all men spake his praises, and there was a feast given, such as the world hath not seen the like.
In this passage from the Shahnameh, the roles of Siawosh and Soudabeh illustrate deeply entrenched gender norms within the cultural context of ancient Iran. Siawosh is depicted as the ideal male hero: strong, handsome, virtuous, and destined for greatness, as foretold by the stars. His heroism is built upon his physical prowess, his lineage, and his moral integrity, which sets him apart as a figure of reverence and admiration. In contrast, Soudabeh embodies a more complex role—her desires and actions, driven by passion and longing, place her in opposition to the traditional virtues expected of women in this cultural context. I believe Soudabeh’s role in the story is multifaceted. On one hand, she is a queen, a position that grants her power and influence. On the other hand, her actions are driven by her desire for Siawosh, which challenges the expected behavior of a woman in her position. Instead of being the nurturing, supportive figure often expected of women in epic literature, Soudabeh becomes an antagonist, driven by personal desires that ultimately contribute to Siawosh’s downfall. Her actions highlight the peril of female power when it strays from the path of propriety, reinforcing a patriarchal view that aligns women’s virtue with their subservience and modesty. Soudabeh’s desire for Siawosh and her subsequent manipulation of King Kay-Kavous reflect a gendered power dynamic that portrays women’s influence as potentially dangerous when not checked by male authority. Siawosh, in resisting Soudabeh’s advances and ultimately obeying his father’s command, reinforces the idea of the male hero’s integrity and the importance of filial obedience in maintaining social order.
Additionally, when comparing the story of Siawosh to the Ramayana, a similar dynamic is seen between Sita and Ravana, where Sita’s resistance to Ravana’s advances reinforces her purity and devotion to Rama, thus elevating her status as an ideal woman within the epic. Unlike Soudabeh, who is driven by personal desire, Sita’s character is defined by her unwavering commitment to her husband, which aligns with the patriarchal ideals of female virtue. This contrast highlights how different cultural contexts shape the construction of gender roles within their respective epics.
Lastly, The linguistic value of this passage lies in its portrayal of fate and character through a rich narrative style that intertwines descriptive imagery with foreshadowing. The passage uses elevated language to emphasize Siawosh’s virtues, enhancing his stature as a hero in the reader’s eyes. The use of phrases such as “goodly mien,” “tall and strong,” and “the world held not his like” not only conveys Siawosh’s physical and moral attributes but also reinforces the idea of predestination, as his virtues are paradoxically the very traits that lead to his downfall. The translation captures the grandeur of the original text but also reflects the patriarchal mindset of the time, particularly in its portrayal of Soudabeh’s actions as inherently dangerous and subversive. The linguistic choices in describing Soudabeh—her eyes “filled with his beauty” and her soul “burned after him”—depict her desire as both overwhelming and destructive. This portrayal is indicative of the cultural and political context in which the text was translated and compiled, where female desire is often seen as a threat to social order. However, these linguistic elements reinforce traditional gender roles and the construction of the hero. The language used to describe Soudabeh's actions simultaneously suggests a bias that reflects the patriarchal values of the time, where women's power and influence are often depicted negatively when they diverge from the expected norms of female behavior. CC BY Aarushi Attray (contact)