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² Hedayat, Sadeq, The Blind Owl, trans. Costello, D.P. (Tehran, 2001), 13.Google Scholar All of the quotations in the paper are taken from this edition.

³ Katouzian, Homa, Sadeq Hedayat: The Life and Legend of an Iranian Writer (New York, 2002), 122.Google Scholar

⁴ Hedayat, The Blind Owl, 15.

⁵ Ibid., 16.

⁶ Ibid., 38.

⁷ Ibid., 47. It is important to note that both muffled and wrapped are translations for the same Persian infinitive pichidan. The importance will be related under The Family of the Bent Old Man.

⁸ Ibid., 69.

⁹ Ibid., 78.

¹⁰ Saqqai, Bahman, “Taqaddos zodai-ye Buf-e Kur” [Desanctification of The Blind Owl], in Ru-ye jaddeh-ye namnak: Darbareh-ye Sadeq Hedayat [On the damp road: about Sadeq Hedayat], ed. Qasemzadeh, Mohammad (Tehran, 2003), 187.Google Scholar

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¹⁵ See Ḥasan Mir'abedini, “Buf-e Kur: Nokhostin roman-e modern-e Farsi” [The Blind Owl: the first modern Persian novel], in Ru-ye jaddeh-ye namnak (see note 10), 205; Katouzian, Sadeq Hedayat, 121–2.

¹⁶ Jalal Āl-e Aḥmad, “The Hedayat of The Blind Owl,” trans. Ali A. Eftekhari, in Hedayat's “The Blind Owl” Forty Years After (see note 13), 37–8.

¹⁷ Cisco, Michael, “Eternal Recurrence in The Blind Owl,” Iranian Studies 43, no. 4 (September 2010): 471–88.CrossRefGoogle Scholar

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²¹ Ibid., 66 (emphasis added).

²² Ibid., 70.

²³ Ibid., 70–73.

²⁴ Ibid., 73.

²⁵ Ibid., 74–5.

²⁶ Smith, Daniel W., “The Concept of the Simulacrum: Deleuze and the Overturning of Platonism,” Continental Philosophy Review 38 (2006): 89.CrossRefGoogle Scholar

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²⁸ Boulter, Jonathan S., “Partial Glimpses of the Infinite: Borges and the Simulacrum,” Hispanic Review 69, no. 3 (Summer 2001): 357.CrossRefGoogle Scholar

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³⁰ Kreps, David, “My Social Networking Profile: Copy, Resemblance, or Simulacrum? A Poststructuralist Interpretation of Social Information Systems,” European Journal of Information Systems 19 (2010): 108–9.CrossRefGoogle Scholar Also see Deleuze, Logic of Sense.

³¹ Nietzsche and his inverted Platonism also celebrate this affirmative power; in his critique of morality, Nietzsche contrasts “slave morality” with “master morality,” asserting that only the latter has the power to affirm its own values. See Nietzsche, F., Human, All too Human, trans. Feber, Marion and Lehmann, Stephen (Harmondsworth, 1984)Google Scholar, and Nietzsche, F., On the Genealogy of Morality: A Polemic, trans. Diethe, Carol (Cambridge, 2000).Google Scholar

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³³ Ibid., 11.

³⁴ Hedayat, The Blind Owl, 33–6. Spirit is a translation for the Persian ruḥ. Essence, perhaps, would have done more justice to the original text in this case since it would have better rendered the mystical connotation.

³⁵ Ibid., 50–51.

³⁶ Ibid., 102.

³⁷ Ibid., 113.

³⁸ Ibid., 154 (emphasis added).

³⁹ Baudrillard, Simulations, 11.

⁴⁰ Hedayat, The Blind Owl, 128.

⁴¹ Cisco, “Eternal Occurrence in The Blind Owl,” 475.

⁴² Ibid., 484. “The circulating thing is not a simple, singular object, but a complex, consisting of the narrator's attention, which involves discernment, the determination of and naming of objects and events; and also action, as each transposition seems to set up the next in a sequence that superficially resembles a chain of cause and effect, but could just be an endless succession of equivalent symbolizations.”

⁴³ Wittgenstein, Ludwig, Philosophical Investigations, trans. Anscombe, G.E. (Oxford, 1963), 31.Google Scholar

⁴⁴ Ibid., 31–4.

⁴⁵ Ibid., 32.

⁴⁶ Cisco, “Eternal Occurrence in The Blind Owl,” 473.

⁴⁷ Hedayat, The Blind Owl, 18.

⁴⁸ Ibid., 98.

⁴⁹ Wittgenstein, Philosophical Investigations, 5.

⁵⁰ McGinn, Marie, Wittgenstein and the “Philosophical Investigations” (New York and London, 2002), 109.Google Scholar

⁵¹ Ibid., 44.

⁵² Wittgenstein, Philosophical Investigations, 20.

⁵³ Hedayat, The Blind Owl, 13.

⁵⁴ Ibid., 38.

⁵⁵ Ibid., 69.

⁵⁶ Ibid., 78.

⁵⁷ Chomsky, Noam, The Logical Structure of Linguistic Theory (New York, 1975), 61.Google Scholar

⁵⁸ Hedayat, The Blind Owl, 128.

⁵⁹ Ibid., 142.

⁶⁰ Ibid., 148–9.

⁶¹ Ibid., 151.

⁶² Ibid., 153.

⁶³ Ibid., 154 (emphasis added).