Analyzing the word "Fortune" in the "Haft peykar" from the perspective of Zurvanian ‎fatalism, regarding to “Critical discourse analysis”‎

Document Type : Research Paper

Authors

1 PhD student in Persian language and literature, Azad University of Tehran

2 Professor of Persian Language and Literature, Azad University of Tehran

3 Assistant Professor of Persian Language and Literature, Tehran Azad University

10.29252/kavosh.2020.13880.2767

Abstract

Fatalism is one of the major discourses in the field of literature. In many of his actions, man accepts the ‎‎free will consciously and unconsciously, but when he fails to resort to fate and believes in and speaks of ‎‎the supreme will that has finally subjugated him. Whereas, based on the theories of theorists such as ‎‎Yule, Brown and Fairclough, discourse analysis is applied to language, it cannot be limited to describing ‎‎linguistic statements that are independent of the purposes and functions that these statements are ‎‎designed to address in human affairs. , Given the high frequency of words like "fortune" in the books of ‎‎many poets and writers, these words should be regarded as "signified" words that carry the meta-‎‎semantic and transnational concept, rooted in the subconscious and ideology of their speakers. In this ‎‎article I will attempt to examine the relationship of these words in "Haft peykar” ‘s Nezami poem with ‎Zurvanian fatalism thinking and to analyze the discourse based on Norman ‎Fairclough 's theory of ‎analysis. In this article, while discussing these vocabulary, the persistence and ‎effect of Zoroastrian-‎Mehri fatefulness on the thoughts and works of writers and poets, as well as the ‎transmission of this ‎thinking to later periods are discussed‎

Keywords


Book’s References:     
 
Attār neyšābūri ,Farid el din .(1369).Mantegh ol teye ,Ranjbar,Ahmad,2nd publication, Tehrān:Asātir.
Avestā.(1387). Dūstxāh,Jalil ,Tehrān:Morvārid.
Bahār, Mehrdād .(1375). Historical study of the ancient religions of Asia, Tehrān:češmeh.
Bahār, Mehrdād.(1376).Research in Iranian Myths First and Second,Tehran :Āgāh.
 Bahār, Mehrdād.(1386). From myth to history(Az ostūreh tā tārix), Tehran:češmeh.
Benveniste , Émile .(1377).Iranian religion based on authentic Greek texts,Sarkārāti,Bahman,Tehrān :Qatreh.
 Boyce ,Mary .kaj, Bari .Asmussen ,jes piter. (1389). Zoroastrians: Their Religious Beliefs and Practices, vahman, Fereydūn,Tehrān: Sāles.
Dehxodā ,Ali akbar (1377) Loghatname (encyclopedia),vol.3,Tehrān ,Entešarāt e Danešgāh e Tehrān.
Ebn e Bābūye .(1386). Monotheism, Mirzāyi, Aliakbar, Qom: xodābāvarān
Esmā’ilpūr, Abolghāsem .(1377). The myth of symbolic expression, Tehrān : Sorūš  .
Faranbaq,dādegi.(1397).Bondaheš,Bahār,mehrdād,6th edition,Tehrān:Tūs.
Fairclough , Norman.(1379).Critical Discourse Analysis,Šāyesteh pirān,Fātemeh, Tehrān:Markaz e motāle’āt va tahqiqāt e resāne ha.
Ferdowsi,Abolqāsem.(1960). Shāhnāmahʼi Firdawsī : matn-i intiqādī ,Evgeny Edvardovich Berthels, Moscow: Edāre Entešarāt e Adabiyāt e Khavar.
Hāfez,Šams ol din Mohammad .(1390) .Divan e Hāfez , Tehrān:Zavvar.
Hinnells ,John R(1396).. Persian Mythology,Āmūzgār,žāleh.Tafazzoli Ahmad, Tehrān:češmeh.
Jalāli moghadam,Mas’ūd.(1384).Zurvanism of the Zoroastrian School of Philosophy based on the originality of time,Tehrān: Amirkabir.
Jāmāsb j Manūchehr ,J Jāmāsb Asānā , oryān, sa’ēd.(1391).Pahlavi’s text and script, Tehrān : Elmi .
Minū ye xerad .(1354). Tafazoli ,Ahmad ,Tehrān :Bonyad e farhang e Iran .
Mircea ,Eliade.(1372). A History of Religious Ideas, Tehrān: Sorūš.
Mo’in ,Mohammad.(1385).Analysis of the Nizami’s Haft peykar,2nd  publication,Tehrān:Entešārāt Dānešgāh Tehrān.
Monši,Nasrolāh.(1388).Kelileh va Demneh,Minovi ,Mojtabā, Tehrān:Sāles.
Nizāmi,Ilyas ebn yūsef.(1378).Haft peykar,Vahid dastgerdi,Hasan, Tehrān:Sūreh.
Sajjādi , seyed ja’far.(1361).Culture of Intellectual ScienceFarhang olūm aqli,Tehrān :Anjoman e hekmat va falsafe Iran
Sa’di ,Mosleh al dīn(1388).Koliyāt e Sa,di,Forūqi,Mohamad ali,Tehrān ,Qoqnūs.
Šhahrestāni ,Abolfath,Mohammad.(1387). Al melal val nehal,Hašemi,Mostafā Xāleqdād,Tehrān:Eqbāl.
Xāghāni e Šervāni ,Afzal ol din,(1379),Divān e xāghāni e šervāni,Forūzanfar Badi’ zamān ,Tehrān:Gol ārā.
Zaehner ,Robert Charles.(1375).Zurvan, a Zoroastrian dilemma,Ghāderi ,Teymūr , Tehrān :Fekr e rūz.
 Zaehner , Robert Charles.(1389)The Dawn and Twilight of Zoroastrianism,Qaderi ,Teymūr , Tehrān, Amirkabir.
articles :
 
Aliakbari,Nasrin,Hejāzi,mehrdād.(1388). “Transcendental Analysis of Haft peykar”,Pajūheš hā ye Adabiyāt e fārsi,Danešgah e isfahān, new edition ,fall ,3(45),35-58.
Dadbeh,Asqar.(1371). "The emanation of some philosophical opinions  in Nizami’s Poems",Farhang,Fall,10,87-103.
Farrokhnia,Mahindokht.(1393).” Gnostic mystic representations in a story of Nizami’s Haft peykar”, Adabiyāt e erfāni va ostūreh šenāsi, summer,35(10),213-284.
Hojatizade,rāziye.(1396). "The Hidden Face of Meaning and the Hidden Language of Words Investigating the Auxiliary Role of Implicit in Explaining Secondary Expression of Question Statements",zabān va Adabiyāt e fārsi,fall and winter ,83,73-94.
Irani, Mohammad and others.(1398). “Analysis of Socially-Related Vocabulary in Nizami’s khamse with Critical Discourse Analysis of Fairclough Discourse “,Matn pajūhi e adabi, summer 80(23),33-60.