Índice Siguiente. Gacela 1. Gacela del amor imprevisto. Nadie comprendía el perfume de la oscura magnolia de tu vientre. Nadie sabía que martirizabas. Transoxiana 7, Diciembre ; Hamid Ismailov, On the poetics of Lorca’s ‘Divan del Tamarit’, Translated into English by Natalya Khan and Saodat I. Bazarova. Posts about Divan del Tamarit written by coloredhorse.
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In terms of composition, this ghazalas well as the first one in ‘Divan’, is built upon a combination the ghazal and sonata forms. Places he would have walked.
On the poetics of Lorca’s “Divan of Tamarit”
Such is a deadly power of love. Lorca gives a detailed description of the beloved. They emphasize the impossibility and unattainability both of jasmine or love reed for the fettered hands and of healing wounds under the snow rustle. In other words, the ghazal begins paradoxically: And finally, this correlation allows recognizing in their foundations an artistic interpretation of Sufi philosophical elaborations, which in great detail distinguished various steps of human states and, in a mystified form, comprehended the dialectics of individual and social consciousness.
The image of the beloved again falls apart into a body, blood, veins and lips, but now a nestling of love is dead in these lips, as the torn garden is dying in the agony of spirit. A refrain has the following form: Much has been said about this, in one or another way, in the Arabic treatises about ghazal of the tenth centuries, as well as in the most modern research.
Who is ‘you’ here? I apprenticed as a typesetter, eventually arriving at Mills in the early s tsmarit I learned to set lead type in a stick, going back to the fifteenth century for my rendering of words. Faceless it has many faces, and therefore not mentioning the beloved is like warding off a fire from a nest, it is like a child who does not know of her death – ‘Overcoming water, I go looking for death of a ray, which exhausts’.
First of all, in terms of the author or the lyric hero, Navoi’s utterance is addressed to two addressees; to the external multitude and to himself. The fourth, final, strophe concludes the composition. Interestingly, if one constructs the line of actions by the lyric hero from this initial ‘kelmadi’ ‘chiqdimu, chekdim yulida La una era la otra y la muchacha era ninguna.
El Diván del Tamarit, poems by Lorca, translated into English
Thus, a face rivan the beloved is the world, the beauty of the Absolute, a lock fallen on this face is the accidental world with its accidents, wine is the mystical intoxication in the unity with the Absolute, a cupbearer or a bay giving a cup is that who took the road, and so on and so forth. Lorca’s “Divan del Tamarit” consists of 12 ghazals and 9 qasidas. An attitude of the beloved seems to be more important for him, than an attitude towards the beloved, as is in Navoi’s works.
Love seems to be gradually overcoming its sensuality while acquiring more spirituality. The traced trends even though having different techniques in terms of versification and setting, are nevertheless rather similar than different, and in peculiar way use the richness of the divaj poetics, although, tamaarit was mentioned earlier, these differences can be investigated in terms of evolution-and-typology.
Divan del Tamarit
We will adhere to the generally accepted opinion in the Lorca Studies that the ghazals from ‘Divan del Tamarit’ are mainly dedicated to love, while kasydas – to metaphysical issues of being, and in the framework of this contraposition we will only examine the ghazals. A reading machine would interpret this in the following way: Casida de la rosa La rosa dkvan buscaba la aurora: Casida del herido por el agua.
But who does exist, it is the poet in his own aloofness, whose salutary aloofness is fivan consolidated by tahalluswhen he addresses to himself: Never quite as urgent the home music. Now no one walks on the nooks’. One phrase ‘your waist – a rival tamairt snow’ is worth all the preceding descriptions, assuming the following: This beginning is the very end. Looking at the past, Navoi leaves future for the hope, while Lorca extends the same past to the eternity.
Divan del Tamarit | work by García Lorca |
Through the more or less detailed analysis of Lorca’s first ghazal, we prepared a certain foundation for investigating the poetics of the ghazals of ‘Divan del Tamarit’ as a whole. Just in the same fashion, a repetition of redif tamrait is a combination of the same word with variable surroundings. This is a pure lyric, monological utterance, in which it happens only once that the right of other voice is granted to ivory letters, like Adam’s rib, in order to utter the world ‘forever’ from the poet’s chest.
Before interpreting the nature of classical oriental ghazal poetics hamarit the “zero level” for understanding Lorca’s ghazalsit must be said that such an internal incongruity is found in all formal genres of a ghazal.
The tension set by the rupture of these two fields separation, break up, unattainability, etc. The seventh ghazal in ‘Divan del Tamarit’ – ‘About memories of love’ – is entirely preset by its name. Dlvan our turn, we can also generalize tqmarit say that it might seem that a guiding divsn of emotional pressure goes through the ghazal ‘s circular composition and becomes distinctly apparent while comparing pairs of symmetrical bayts.
Of course, Lorca did not follow formal characteristics relevant to the rules of formation of canonical type of divans. The common principle, advanced through ghazal elements of a varying degree, compels not only to assume it as a certain hierarchy of these constructions, but also to correlate this hierarchy with the fundamental bases of the very thinking and philosophy of medieval oriental poets.
In addition to the opposition of “I-you” or “I-she,” there is a number yamarit oppositions like “I-opponent”, “I-compassionate person” the sheikh, the wine dispenser, the doctor, the people, etc.
The next ghazal too is based on the same forming principle which is a combination of partly invariable strophe – redif, repeated trice, and two same-type bayts about Grenada, which is compared with the moon sunk in oranges, and a weathercock rose. This ‘someone’ then acquires the status of interlocutor, though to the same extent hypothetically personified, and then he turns into the only ‘demander of loyalty’, who does not exist either.
Yo quiero que el agua se quede sin cauce, yo quiero que el viento se quede sin valles. Df, it twmarit to be said in even more general terms, that the contraposition of “I” and “you” – the lyric hero and the beloved – in the ghazal is reflected in all sense – and form making structures of the ghazal.
It is only in the last bayt that we come tamaeit know that this bitter root is the root of love, and that a face looking inside tamatit flowing down to it. Thus, let us note this duality and internal contradictoriness of constructing space and time in the ghazal. In her book about Babur’s ghazalthe Soviet researcher I. It is the search, it is the asking. They can be called the dialectics of dynamic and static, discontinuous and continuous, norm and deviation, canon and improvisation, and so on and tamxrit forth, up to extremely generalized philosophical existence and formation.
While in Navoi’s works ‘I’ is present in all baytsbut the sixth, when it is replaced by that very ‘nobody’ of Lorca, in Lorca’s works the lyric ‘I’ is mentioned much less often. After all, this body is both the bell of Vela and Granada – the moon, a rose, and the beloved.
Another difference divab the authors’ position is that while in Navoi’s case despair results from ‘not coming’ of the beloved, in Lorca’s case this despair is the result of her leaving; while in Navoi’s case the beloved is put in the se of imagination, in Lorca’s case she is in the space of the lyric hero’s memory.
There is an irregularly repeated refrain here – ‘I many times was lost in several infants’ hearts’. No quiero enterarme de los martirios que da la hierba, ni de la luna con boca de serpiente que trabaja antes del amanecer.