Soul and Related Symbols in Attar Neyshabouri's Poem
| Autor: | Fatemeh Rezaee, Mahin Panahi |
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| Jazyk: | perština |
| Rok vydání: | 2024 |
| Předmět: | |
| Zdroj: | Matn/Pizhūhī-i Adabī, Vol 28, Iss 99, Pp 223-256 (2024) |
| Druh dokumentu: | article |
| ISSN: | 2251-7138 2476-6186 |
| DOI: | 10.22054/ltr.2022.64975.3492 |
| Popis: | One of the most frequent themes in the field of mystical literature is the soul. In mystical works, the soul is described with various interpretations and titles, most of which are symbolic and mystified. This research seeks to find out what symbols Attar Neyshabouri used for the soul in his poetic works (Elahinameh, Asrarnameh, Mantiq Al-Tair, Poetry Divan, Mosibatnameh and Mukhtarnameh) And which of these symbols are the poet’s own innovations. This research, which is based on the study of Attar's poems and the selection of poetic evidence, has analyzed the symbols related to the soul in all of his poems in a descriptive and analytical approach. Examining these poems shows that animal symbols as well as negative historical myths characters have had the greatest appearance about the subject of self, and on the other hand, Attar used new symbols that were not common before him in expressing the concept of the soul. Keywords: Farid-al-din Attar Neyshabouri, Symbol of the Soul, Attar's Poetic Works. IntroductionIn various texts, the soul has levels and types, which are the most important types in mysticism and religious texts. With his refinement and cultivation, the seeker takes control of the soul of Ammara, so that he can gradually reach the level of a confident and eloquent soul and reach perfection. Since this topic is very important and complicated, it is difficult to portray and objectify it, without using imaginary images and literary arrays. Due to the fact that symbols and codes contain a wide range of meanings, they are one of the most important artistic tools that help the poet express abstract and difficult concepts. In the definition of a symbol or code, it is stated: "Something or an action is said to be both itself and a manifestation of concepts beyond its own objective existence, and its difference from a sign is that each sign contains a simple and single concept. Like many other mystical poets, Attar Neishaburi has used artistic tools to portray his mental concepts. Symbolization is one of the ways that he has received a lot of attention and the poet has found it useful to objectify some of his abstract concepts. He used various symbols for breath and its equivalents, some of them are general symbols and others are random (born from the poet's mind). In this research, the symbols of self in all of Attar's poems are studied and analyzed. Literature ReviewIn the field of symbols and mystical symbolization, especially in the poetry of Attar Neyshabouri, various researches have been conducted so far in the form of books, theses, and articles, and each of these works has investigated a part of Attar's poetic symbols. Considering that the written research has only addressed a part of Attar's poetic symbols in some of his works, and his entire poetic symbols about the self have been neglected, writing this summary seems necessary. MethodologyThis research, which is based on the study of Attar's poems and the selection of poetic evidence, has analyzed the symbols related to the self in all of his poems descriptively and analytically. ConclusionThis research has been conducted with the aim of investigating the poetic symbols of Attar Neyshabouri to express the self and achieve his innovative symbols in this regard. The findings of the research show that he widely used symbols and created symbols himself. Symbols related to the soul in Attar's poetry are divided into several categories: animal symbols, mythological-historical symbols, marine symbols, time and place symbols, and scattered symbols. Animal symbols in Attar's poetry include mostly negative animals. Animals such as donkeys, dogs, pigs, wolves, etc. in his poetry are symbols of Amara's soul, which constantly invites evil. In the discussion of mythological-historical symbols, negative characters such as Afrasiab, Pharaoh, Nimrod, demon, and dragon have a wider appearance. According to the audience's mentality about these stories, Amara's bad mood is more prominent. It should be noted that "dragon" is used in Attar's works as both a symbol of Ammareh's soul and Luwameh's soul. Whale and fish are among the marine symbols in Attar Neyshabouri's poem about Amara's breath. These creatures are hidden in the depths of a person's existence and if neglected, they will lead him to death. Autumn, grave, and well are among the temporal and spatial symbols related to ego. Just as autumn takes the greenness, beauty and vitality from the trees, the breath takes away the beauty of human existence. Both the grave and the well capture the human soul. Idols, infidels, copper, etc. are among the scattered symbols in Attar's poetry. The poet considered Amara's soul as an infidel that invites evil and it is obligatory to kill it. The precious copper of Amara's breath can be turned into a confident breath with the alchemy of life. Attar has made his own innovations to describe the soul symbolically. Among them: Kharif Nafs, Afrasiab Nafs, Mahi Nafs, Kajdam Nafs, Gur Nafs, and Chah Nafs, which are new and original in their own way, and the use of these words to express this meaning was not common until Attar. |
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