Editing of and Commentary on a Verse of Divan-e Hafez based on Intertextuality and Rhetorics

Document Type : Research Paper

Authors

1 Persian Literature and Language, Faculty of Persian Literature and Foreign Languages, University of Tabriz, Tabriz, Iran

2 Persian language and literature department, the faculty of Persian literature and foreign languages, university of Tabriz, Tabriz, Iran

10.22099/jba.2023.45230.4332

Abstract

In this verse of Hafez:
Kooh-e andooh-e feraaghat be che hilat bekeshad
Hafez-e khaste ke az naale tanash chon naalist
There are three recordings: “Hilat/ Haalat/ Taaghat” and there is disagreement among the editors of Divan-e Hafez over those records. Choosing any of these three recordings is valid from the lexical point of view, but only one of them is according the Hafez final edition. “Hilat” in addition to its common known meaning, which is synonymous with “Means”, refer to another meaning: “Medicine”. Furthermore what strengthens “Hilat” status is its relation to ancient mechanical engineering term. The word “bekeshad” in this verse strengthens this hypothesis, which due to translation, corresponds to the part of “Jarr” in the “Ilm Jarr al-Athqāl”. In the scientific tradition of the Islamic Middle Ages, the “Ilm al-Hiayl (=the science of devices)”, covers the whole tradition of Islamic practical mechanics, in contrast to theoretical mechanics represented by the “Ilm al-Athqāl / Jarr al-Ithaqāl (=the science of weights)”.
However, the other two recordings: “Haalat” and “Taaghat” are not completely unreasonable; the texts that Hafez was influenced by, can be a reason for the relative acceptability of the recording of “Taaghat”. From the Homonym and Amphiboly point of view “Haalat” has a special meaning, which has been less noticed by Divan-e Hafez commentators and editors; This figures of speech are based on the manuscript’s styles of writing, which the writers and poets of the past - at least in a certain period - paid full attention to. This article seeks to examine the reasons for the relative acceptability of the two other recordings, and examine the preference of the “Hailat” from textual and rhetorical point of view as a final recording of Hafez.

Keywords

References

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