AmGapuyoan AA ‘AWANDERING FABLE ABOUT THE EAGLE AND THE ARROW tis necessary to ok for someting that an icrease power of mind and good sense" Salwnaman” This paper is devoted 10 one ofthe most imponast ghaels of Nasi Khusraw (1004-10727), the prominent Cena Asan poet and theologian he rats wrter in the Persian (Fars-Das-Taji) Lira, Previously an author ofthe ghavel previously was uiknown. However, mot scholars ascribed it {he poet ofthe Salo period - Nai Khsraw. nthe way. Mirza Ai Akbarkhan Debithoda als placed the ghazel ino the “Collection of poems and verses of Nasri Khusraw", which was published in Teran in 1928 ‘The Nair Khusraw'sghael Begins With the folowing verses: zi ar 5 sang “ogi be havd Kis /! az babe tama’ Bs pari dvs beet Cone day an eagle rose in the sr om a rock // and spread his wings and fears from gredinss) and is writen in haz) shiva makfin mags (ma uma maf. {in his “Loghat-aameh” Ali Dekada bought this gaze in lstationof| {he wellknown Pesan idiomatic expresion Sole AS cate 14S pba 5 = 22 ke lin ke az mist ke bar mist “fom whom we groan, you see cverything hati upon us comes frm slong with ts Arabic version, [AS it seams, the Iranian scholar Ali Defkhoda was the fit ne, wh oteed that a plot of his ghael derives fom the Ancient and Old Gros a rato picula, rom Aeschyls (S25-456 BC) and Aristophanes (450+ ‘he subject is menoned in the unpreserved. Acschyhs” tragedy Minnis” (or*Mermedonians”) fund inthe fist episode (Parabaoe) of the Aristophanes” comedy “Birds” (Greek Oris). The comedy of fatay was wren at poli ste onthe dreams dat had led the Athenians nde ther ile expedition of 418 BC w conquer Syracuse in Sil. The enn Petter and his fend Evelidus being disgusted with hi ie ne ity, sito perunde the birt jon them in bullding new ety. The ‘Sm was 0 Hive in the city with ids, allowing nobody to enter it Aer the city [ephlokokiypin (Clodcuckoolnd) ws built suspended in between heaven sau eat, thy Soon Became dislusoned. One ofthe decared himself the supreme god Zeus and glorified an eagle, the bid which was symbol ofthe June During their dba, when they were entering the thea dressed wp in Dds cloting Peisthetaeas old Evepidus that they bod had been adored, as It wan sid by Aeschylus, by noting but thet own feathers in Russian ‘rasan: ‘Thnjerep: Hy, nor nse iyersGyner Sexe emaerene, Threuiee we sumsean spe ‘Snenn: Han wen cuca? Tncberep: Han Teovwennepasur, ‘Cumarsre6e, kro wanes Ti? Tye, aoGpaxennorocanoasinn. emma A rao, e20m6 APN, ¥ POE OUR "vcberep:Vepatcins a 6, va Sexes, He sew-nnyas, cacrnemun nea (See: Aritopanes, 1983, line 807, 57) "should be pointed ow here tha in Ancient Grosse an cape wat Sonsired a sacred ir of Zeus, ikewise in Ancient Ian tw imagineda toe bid of te mpne it Aten Mans (nay WL Eagles Eh ‘a7, henry Gh Tanjer: Ha ewemstmes 0 Se, Sne epm et a noma (Gee Ainge, 19 oe 15) ‘The French tanatr Ande-Chares Brothir etd by Ali Dehods, in| ‘is comment to the fagment fom “Birds” (Here re the simile, which suit swell and about which Aeschylus said, “These feters surely are ous, they se not of other's) wrote that Aristophanes parodied the Aeschylus’ verses in which the eaple lle by the arrow sad “saw te feathers, which decorated the very end ofthe sow = these wee not he feathers foe's these were just ur oes hal sin the a. 10s wadionally sceped that Aeschylus in his tragedy “Minmidnians” (Fr. 231M refered to a Libyan fable, Originally the Libyan or probably Lyian ‘able ad he following ines An eagle, bein ieee by a poisonous som, sa ‘festering ands ‘No, am suchen (feted) nt by the fates of ethers ‘bu by my own one The fable as heen ascribed othe legendary poet Kis, ‘Compare the Russian raslton: ‘Ope, crpenoll posoemnil sno, crane yen onepeie: “Herne ene, 8 enon npn nopanes "| ‘Asiop, the legendary author of & coletion of Grek fables (who cording to Pltarch wat adviser to Croesus, the 6i-cenuy-BC king of Lydia) has fale usally known as “The Eagle andthe Arrow” (oc "The Wounded Eagle; fbleNo. 341): ‘an Engle sa only rock, watching the movements of Hae whom he sought 19 make his prey, An archer, who saw the Eaple fom a place of oncealent, took an acurt sim and wounded him morally. The Eagle gave tc ook at he row tha had entered his eat and sein that single glance hat ‘ts feabers ad ben furs by himself “It is @ double ef to me.” he claimed “at 1 shold perish by an arow feiered ftom my own wines” (Cransatin of G. F. Townsend) The mona is as follows: “be pain stings stranger, when it caused By Someone fom te same clas” (se also: Aesop, 1848, p 110 ‘Acsop has ges eal ffl coneeming an eagle, but moral sighly ise: “Two Roosters andthe Eagle” (The Lord is anry withthe haughis and is meri wih the modes), “The Eagle andthe Fox” (Even tough those ‘vo betrayed friendship will ecape the revenge ofthe offended ones, in an case they wil ot escape the Lord's ponishment), “The Tortoise andthe Eagle” {any people in thst fr svalry dn’ listen o resonable advises and destoy ‘hemes, “The Egle and the Bete (No one should be dsdine, as noone ‘spoweris tthe extent halo Be unable oak revenge forthe ins). (OF te same are medieval Latin fables: “The Hawk, the Eagle, andthe Crane” (the man must change his temper, bat nat te tad, “The Eagle, the a, andthe Pigeons” (t's goad when thre the superpower ove the Jude, slag ear oft wil rsa his Violenge a fay). ‘A Greek poe of the 2nd entry AD Valerius Babrius composed new ‘arin of the Aesop's fable ented as “The Wounded Ele” (fable 18, ‘ich was preserve in rose and had the same moral (Phacdes, Babs, 1962, 150) “Te sujet was widely sad loin the Armenian Medieval Literate. ‘present we can mston is thee variant, The famous fabulist Vardan yaoi (1th cenny) wrote the fable eile as "The Eagle and the Arrow” (Ants ew nt another tile: “The Death of the Eale”. The same fable i found inthe oviginal collection of the Armenian fables of the 13h cemurya coe as "The Fox Book. It was pulsed by N.Y. Marin St.Petersburg in 1894 and Orb in 1986. Herein he Olé Amenian xt of he fae: urtopr tar tas tak hn hh ay Mg ayy oy wn up a hg yn fo Sa Yay hl ft at nr nal el sp lig hd pba ag shear sy se at eb eg lefoeybw ‘raniteration: Arcinn exter yrkig ew hari z-aay netiw. ew nay zamac‘ew,¢8 ov 2ays ae aye'aw ew ces ze rpetown ivr ew ast. ‘ay i zn ay atcha spanman imoy: Comet aks, 8 men it, spanant satay z-ogi mer 2 nay yordpé zen am ew mek” ama ev orharwteanetank” bet kama nor ‘An cape was fying inthe sky and was defeed by an arow. He wondered: Who made tha” Looked and saw an arow and his feather oni and ssid “Woe is me! For the case of my death is rm me” (ay in yin & shay pacha spanman imoy"). The fb shows tat we ae the case ofthe mater, wih the help of which Satan its or sou, ect he pes ws tei, sd we wilingly 0 with pleasure fallow 1 his wit” (From the Resin translation of De KN. Yasha. ‘Avoer variant is “The Arow and the Lop”, where itis sid hat ding 2 hate someone shot an arow othe fg. ad the log recognized that he aw ad ben planed fom him (og) and suid thatthe ee of his work should be cten by his mouth, nde is worthy of that The fble “The Arow andthe -Arrosmaker ls shout e sme moval with sme difference: “Someone shot aro 1 the mouth of a arowonaer. He recognized i and sai at the Shing, which had teen made by my hands, now was eaten by my’ mou, si as worthy of me" ‘The same meaning can be waced ina fable "The Axes and he Trees” (Varn Ayashi, fable 113. Woodeaters tok axe, went 1 the feet and stated cuting the wees And the ees say: “What ae ey doing” And the gree “ete ti et oi ary erent worl ac ra Fob (21085; i il a ge i cic al Sr a th ofc ea Te Eg ea, a ng tu ig Th Ege i Wi Sa ne xT Eg be Ow, “a Mg “Th Eh a agli eo yas thie it cd bold we ar iT Fig ais aK re aga fat Cig Fou) ening tn A's eT Aa waeiianaer ee ee rid ib, Stace mae Be eat peer ttle i a Hc ale nha gpd ‘hes ont“ Day eg A pl FFE pet pond a el a ag le ae wercences oe ae ae eee anes ——— “sia eee eae aon aera tere ea Ci rel rad os tein aoaereeaes pees il