Document Type : علمی- پژوهشی
Authors
1 PhD student in Persian language and literature, Bu-Ali Sina University, Hamedan, Iran
2 Department of Persian Language and Literature, Bu-Ali Sina University, Hamedan, Iran
Abstract
A number of Hafez's poems are related to each other. Analyzing the elements of these links leads to a more accurate understanding of the poems, a better understanding of the thoughts and approaches of the poet, and a better drawing of the faces of the characters in the poems. The knowledge gained from reflecting on the intratextual relationships of Hafez' Divan can be effective in correcting the poems. In this essay, an example of the beneficial results of paying attention to intertextual relationships in the correction of Hafez's poems is explained with the method of content analysis and in a descriptive-analytical way. In the verse:
My heart does not desire asceticism and repentance, but
we should strive in the name of Xâje and his government
نمیکند دل من میل زهد و توبه ولی
به نام خواجه بکوشیم و فر دولت او
Paying attention to the intertextual relationship of the Divan shows that the "Xâje" in this verse is Xâje Jalâloddin Turân Shah, the famous minister of Shah Shojaʾ Mozaffari. Hafez has eulogized this vizier in a significant number of his poems. The analysis of the poems related to him in Hafez's Divan provides us with significant information about his thought and life and his relationship with Hafez. The meaning of this verse is in complete conflict with the knowledge obtained from the analysis of those poems. The inconsistency suggests that the current recording of the verse may be flawed. By referring to the old versions and checking the recorded recordings, it was possible to recover the correct form of the verse.
Highlights
Extended Abstract
In the Name of Khâjeh, Should we Drink or Endeavor? Editing of a Hâfez Verse, Based on the In-text Relations of his Divân
Introduction
In general, the different relations of a text can be defined on three levels: in-text, inter-textual and extra-textual. The aforementioned relations are also identifiable in the Divân of Hâfez as a text. In-text relations in the Divân of Hâfez, in addition to what has been said, i.e., repetition of themes, words, and techniques in different poems, also include the continuity of the presence of characters and the continuation of the course of events in different poems. Inter-textual relations mainly include the influence of the Divân of Hâfez on other important texts of Persian literature. Of the most important extra-textual relations of the Divân of Hâfez, we can also refer to the connection of poems with the events of Hâfez's life or the political and social issues of his era. Undoubtedly, all types of the mentioned relations are important in the understanding of Hâfez's poetry. Among these, the in-text relations of the Divân of Hâfez, due to the fact that they are inherent in the text and are extracted from the text itself, have a special credibility.
Our discussion is about one of the verses of Hâfez that is quoted verbatim from the edited text by Ghazvini and Ghani: “I don't feel like asceticism and repentance, but let’s endeavor (bekooshim) in the name of Khâjeh and the glory of his state.”
The meaning of the above verse is in clear conflict with the knowledge that the in-text relations of the Divân provide us with different reasons. In addition to the incompatibility of this verse with the knowledge we have from other poems of Hâfez, the meaning of the verse is also inconsistent with the other verses of the ghazal. Also, the phrase “let's endeavor in the name of Khâjeh” is semantically to a large extent unnatural and devoid of the logic of eulogy. Based on this, it can be assumed that there is an error in the recording of the verse and the correct form of the verse is something else. In this essay, we are looking for an answer to this issue.
Research Background and Theoretical Foundations
All editors of Hâfez's poems agree on the current recording of the verse. As far as we searched, no mention of the need to correct the couplet in question was found in any of the commentaries on the Divân or in the articles written on the manuscript editing of Hâfez's verses. This research was conducted using content analysis and descriptive-analytical methods, and it has tried to show the conflict between the current recordings of the couplet in question with the dominant discourse of other related poems on the subject in Hâfez's Divân, by retrieving some of the in-text implications of Hâfez's Divân. Then, by referring to the recordings of other versions, the original form of the couplet that is consistent with the logic of other poems and the positions of Hâfez and the characters present in his poetry has been retrieved.
Discussion
In some verses of Hâfez's Divân, the content of the speech requires that "Khâjeh" has a real identity and is not ambiguous. The use of the word "Khâjeh" alone and without mentioning a name after it in this group of poems indicates the fact that the reference of "Khâjeh" is at least known to a group of poetry audiences. Although the title "Khâjeh" has been applied to many of the state's pillars, the people of the court and the great and the respectable, the intended audience of Hâfez considered the absolute use of it only directed to a specific person. In other words, the absolute use of the word "Khâjeh" to refer to the person in question was common among the target audience of Hâfez's poetry and did not create ambiguity. Analysis of the poems that refer to the Khâjeh in question, on the one hand, and following the chain of relationships between the mentioned poems, shows that Hâfez's reference to "Khâjeh" is to Jalal al-din Tourân-shâh, the famous minister of the Mozaffarid sultân Shâh Shojâ'. In a poem by Hâfez that is linked to Tourân-shâh, there is a clear invitation to drink wine in the assembly of the Khâjeh Tourân-shâh. It is clear that there was the excitement of wine in the Khâjeh's feast. If Tourân-shâh avoided and forbade wine, Hâfez would undoubtedly not have encouraged wine drinking in his assembly in this poem, which is in praise of him.
In a panegyric ode that Hâfez composed for Khâjeh Tourân-shâh, the circulation of the cup in the minister's assembly is explicitly mentioned, and the “pious” (zâhed) is warned to stay away from such an assembly, which is full of accusations.
Hâfez sometimes refers to Khâjeh Tourân-shâh with the keyword “The old liquor seller”. “The old liquor seller” encourages Hâfez to drink wine, despite his fear of losing his reputation, and he does not tolerate the appearance of asceticism.
Conclusion
Close attention to the aforementioned in-text relationships shows that the verse,“My heart does not tend to asceticism and repentance, but let’s endeavor (bekooshim) in the name of the Khâjeh and the glory of his glory”, which is recorded with minor differences in all the edited collections of Hâfez 's poetry, is clearly in conflict with the propositions resulting from other poems. We showed that the intended meaning of “Khâjeh " in this verse is Khâjeh Jalal al-din Tourân-shâh, the minister and one of Hâfez 's patrons. The analysis of Hâfez 's other poems about this character shows that he has always encouraged Hâfez to drink wine and warned him against repentance. Based on the recording of “hami-konad” in one of the Khalkhâli's variants and also the recording of “benooshim” (drink) in one of the Neysâri's manuscripts. It is possible to restore the correct form of the verse as follows: “My heart does tend to asceticism and repentance, but let’s drink (benooshim) in the name of the Khâjeh and the glory of his glory”
It is worth mentioning that this selection is necessarily made from the copies that have been recorded by researchers to date. It is not unlikelythat the recording of the verse in question in other versions that have not yet been published is close to the restored form above. The theme of Hâfez’s repentance from wine and then his breaking of his repentance is a motif that has been reflected in his poems many times. Also, the familiar expression of “drinking in the name of someone” refers to an old custom that has been taken up for centuries in wine-drinking gatherings, taking the cup of wine in the name of friends and loved ones and to their happiness and health. The content of the other verses of the ghazal also requires that Hâfez should choose the latter between asceticism and intoxication.
References
Farzâd, M., (1347), Jâme’-e Nosax-e Hâfez, dar Jostoju-ye Hâfez-e Sahih, Shiraz: Enteshârât-e Dâneshgâh-e Pahlavi.
Farzâd, M., (1349), Hâfez Sehhat-e Kalamât va Esâlat-e Qazal-hâ, Shiraz: Enteshârât-e Dâneshgâh-e Pahlavi.
Ferdosi, A., (1388), Shah-Name, bar Asâs-e Nosx-e Mosko, Tehran: Enteshârât-e Payâm-e Edâlat.
https://doi.org/10.22034/perlit.2024.57994.3543
Keywords
Main Subjects
)