TEHRAN - IRNA - The history of Germans' acquaintance with Iranian literature goes back to the 17th / 11th century AH. When Adam Olearius, the translator of an economic political delegation who had traveled to Iran, returned to Germany.
Mohammad Taghipour writes in his memoir in the Ettela'at daily: In his travelogue he wrote about ancient Persian literature, thereby acquainting the Germans with Persian poetry and literature, then translating Golestan into 5 and then Bostan into 5 into German. Kurdish. In the first part of this essay, taken from the Encyclopedia of Hafiz and Hafiz, we come across several German speakers who have played an important role in introducing Persian and Hafiz literature in particular, such as Roچewski, Joseph von Hummer Porschegal and Goethe. The previous section was published last month. Sorry for the interruption, read more.
Goethe had been acquainted with Hafez before, with Golestan's translation (1) by Herard (1), Lily and Majnun's (1) Hartmann, etc., but his acquaintance with Hafiz influenced him to spend the rest of his life. Study in this field. In order to better understand Hafez, who was presented with the concept of the East, he turned to the East and began reading all available sources. Among them are the travelogues of Pietro Delavale, Olearius, and the book of Iranian Literature History by Poursgall, as well as the first specialized journal of Orientalism published in German by Hummer Poursgall and other scholars. Another highly regarded Goethe resource used is the book "Reflections on Asia" by Prussian politician Heinrich Friedrich von Ditz. Goethe became acquainted with Qaboosnameh in this series. The Eastern Divine was a product of Goethe's intellectual preoccupation with these sources, which was no longer confined to Hafez in his final committee, but contained everything that could have influenced Goethe's mind from the Iranian and Islamic East. However, Hafiz remains at the heart of the Goethe's first impulse to write.
Goethe calls the first parts of the series "Hafiz" and will choose the current title of "Divan" later. Hafez is the only poet who has a chapter in his collection named after him. Hafez is talked about by Goethe more than any other poet, and there is no one to be admired by Goethe: "Hafez, what is this madness, [wishing to be the same as you?"] However, "Goethe in the Nightingale of Shiraz." [Hafez] saw his own image. Sometimes he felt his soul was living in Hafez's body and in the East. " He and the keeper of similar earthly pleasures, spiritual enthusiasm, simplicity of word and semantic depth, comprehensiveness and breadth of thought were alike, both preserving their dignity against the great conquerors of the time and being able to endure poetry in a turbulent time. To pay. In addition, Goethe shares with Hafiz in mysticism, love-making, and in the battle against "Poppers," "Zahedan," "Scholars," "The Inhumans," and "Monsters," and, like him, " Zahedan Zoroastrian worshipers shout, "and like the keeper, he considers the suffering of others only a human sin." "Half-hearted and half-serious with religious concepts found in some of Hafiz's poems, he finds himself in the West Goethe-like court."
The Western Goethe's Eastern Divide is divided into two distinct sections, the first part consisting of poems compiled by Saul in imitation of Sa'id in the twelve "Bobs" or "books". The second part, the prose section, deals with historical, cultural, and religious subjects in They take over. The order of the Tribunals is as follows:
Chapter One: "The Book of the Poet's Magnificent", poems about the East, references to Iran and the birthplace of Hafez and Shiraz, the expression of love and wine as the three main themes of poetry, a brief look at the subject and content of future chapters, and poems reminiscent of Hafez.
Chapter Two: The Hafiz Book of Hafez, Poems in Hafiz's Praise and About His Love and Mysticism, A Poem to Imitate the Sonnet and Explain the Form of the Sonnet in that Poem.
Chapter Three: The Love Book of Love, about love and the style of love according to the Eastern pattern, referring to Lily and Majnoon.
Chapter Four: The Thinking Book of Attitude, Describing the Poet's Sufferings and Dissatisfaction, and His Feeling and Spiritual Desire.
Chapter Five: The Suffering.
Chapter Six: The Wisdom of the Book of Proverbs, about the Eastern Proverbs and their Teaching Tips.
Chapter Seven: Timur The Book of Timur, as it is called, is about Timur and his description of the universe.
Chapter Eight: The Book of Zelikha, one of the longest books in the Divan, contains a biography of Goethe's love story and her lover. Pain of love and hope in the lover and lover are among the themes that follow the story of Hafiz and the story of Yusuf and Zulikha.
Chapter Nine: The Book of Sagittarius Book of Sagittarius, which relates to the butler and the sagittarius, the witness, the wine, and the practitioner. Goethe uses Hafiz in drunkenness and youth and love, both mystical and humane. The book is a mimicry of Hafiz's "Saqqnam".
Chapter 10: The Parable of the Book of Advice and Suggestion, which is the subject of instructive poetry and advice.
Chapter 11: The Persian Book of the Persian Book is about the ancient Iranians and the commemoration of their religion and history.
Chapter 12: The Campus Book of Knowledge is a book that contains religious and Islamic material, especially about heaven and hell and the day of reckoning.
It is noteworthy that Goethe first gives the Persian name to the Divine Books and then returns the same name to German. This two-dimensional naming style, also known as Divan, illustrates the German poet's desire to relate to Persian literature. In this way, he is trying to give his work a new face because he had not named his works of prose and order until then.