A new Commitment (Eltezam) in Mirza Kazem Tabib Yazdi's Poetry

Document Type : Original Article

Authors

1 Ph. D. Student of Persian Language and Lliterature, Shahid Bahonar University of Kerman, Kerman, Iran

2 Associate Professor of Persian Language and Literature, Shahid Bahonar University of Kerman, Kerman, Iran

Abstract

Mirza Kazem Tabib Yazdi, was a significant but anonymous poet and physician of Qajar Period and from the Hakiman Family of Kerman. He was also in the family tree of the Nazem al-Atebba’of Kerman. In 1214AS/1250AH, he was born in Yazd. He passed his elementary level of education in Yazd and then moved to Isfahan to further his education. As the number of physicians were quite few during the Qajar Period, Mirza Kazem was ordered by the ruler of Yazd, Jalal aldole the son of Zal alsoltan, to go to Abarkooh to practice medicine and to stay there for the rest of his life. Eventually in the year 1304 HS/1343 HA he died with 90 years of age in Abarkooh. Only one complete handwritten version and one half-complete handwritten pre-version of Mirza Kazem Habib's Divan is available today. His Divan has more than 4200 verses and has been written in Sonnet, ode, Masnavi, Msmt, Tarji’ band, Tarkib band, quatrains and sub forms like Mostazad and refrain Mosammat and etc. In his poems he has selected the name "BASIR/Sage" for himself as a pseudonym which has remained with his offspring as their family name in the Pahlavi Period. Mirza Kazem is one of the innovative poets of the Qajar period. His innovation is observed in the figurative literature and literary elements that he has used from novel verbal commitment, which is also called Eltezam, E'nat or Lozoom ma yalzam. In the book of Badi'(novelty) there has been only limited applicability of this literature, while Eltezam is one of the poetic pleasures of poets and has various applications. This literature has been used in Mirza Kazem's sonnets which seems that it could be assumed that he has been the founder of it, due to his massive use of the literature.
In many of Badi' (novelty) Persian and Arabic books, paying attention to a letter(s) or the sound before, the deletion of one or a few letters, or the repetition of one or more words in a poem are examples of the application of Eltezam. Now, the definition of this literature could be more than these uses. In fact, Eltezam in general terms means the use of any kind of adverb which its use is not necessary and the poet uses it for aesthetic creation and by committing him/herself to using it, makes his/her own task difficult.
The eltezam used in Mirza Kazem Tabib's poetry seems to be a creation of his own, which we have named Eghtezaye Darsadr. Using this literature gives the poem a certain music, yet only in the beginning words. From among the 165 sonnets which exist in Mirza Kazem Tabib Yazdi's Divan, 128 of them have been created with a careful consideration of Eltezam, which have made a total of 1272 verses of the Divan. The first commitment observed in these sonnets is their number of verses. Mirza Kazem Tabib has written most sonnets in ten verses, in such way that in the total of these sonnets only two of them have nine verses. Yet the commitment or Eltezam which we are concerned with here is the commitment that the poet feels in using a certain letter in a certain place of a verse. The poet seems to have attempted to make such a collection but it has remained unfinished. In the first section of this collection he has finished all verses of his sonnets with the first letter of the alphabet and hence he has named this section as "Bab A".  Then he has continued orderly, in every sonnet of this section, he has considered a letter from the alphabet and has begun the first and second verses of the poem with that very letter. In the following sections, "Bab B", "Bab T" and "Bab C”, he does the same, and only after a few sonnets from "Bab J" the collection is remained unfinished.
This literature, besides its aesthetic contribution and beauty that it has to the poem, has a few disadvantages too such as the use of rare archaic words and sometimes even changing the spelling of the words. Although these examples are the result of the difficulty of the Elztezam literature, but it is also received as a kind of frailty on the part of Mirza Kazem's poetry language. In general, as this special Eltezam adds a new pleasure to the elements of poetry, it is very crucial to know.
 

Keywords


References
- Agh Awla, A. (nd). Darraladab in semantics, expression and Badi'. vol. 1, (np): Darolhojreh Institute.
- Atiq, A. (nd). Science of Novelty. Beirut: al-Arabiya Daralnehzah.
- Bahrami, A. (1383). The share of Nazem al-Atebba’ Kermani in writing a dictionary with biography and works (MA thesis).  Supervisor, Abolghasem Radfard, advisor Fateme Gholamrezai Kohan, Jiroft, Kerman Province, Iran: Islamic Azad University.
- Daneshpazhooh, M. (1381). Literary entertainment in Persian poetry: 1st ed., Tehran: Tahoori.
- Darwish, M. (1415). E'rab al-Quran Karim and statements. Damascus: Daralymameh.
- Erfan, H. (1379). The ways of miracle in the Qur'an. vol. 1. Tehran: Center of history and Islamic studies.
- Hajizadeh Meimandi, M. (1392). Abarkooh folk culture dictionary: 1st ed., Yazd: Tick.
- Hamaei, J. (1363). Novel techniques and literary figures. vol. 1. Tehran: Tous.
- Hashemi, Ahmed (1390). Javaher al-Blagheh: 4th ed., Mahmoud Khorsandi and Hamid Masjedsaraei (trans.), Qom: Payam Noavar.
- Jorjani, A., Ibn Arabi, M. (1370). Altarifaat. Tehran: Naser Khosro.
- Kazemini, M. (1382). Encyclopedia of the poets of Yazd. vol. 2. Yazd: Reyhanal Rasoul Foundation of cultural studies.
- Matloub, A. (nd). Mo’jam Almostalehat Albalaghie va Tatavvoraha. Beirut: Lebanon Maktabe.
- Mazaheri, J., Barati, M. & Tajbakhsh, P. (1385). The comparison between the novel parts of Meyar Jamali Shams Fakhry with Hadaegh olsehr by Rashid ad-Din Vatvat. Journal of the Faculty of Humanities (University of Isfahan). Vol 2(47), pp. 216-191.
- Mirzarazi, R. (1389). Shiite political, social and cultural survival in Kerman until the end of the Safavid Period, 1st ed., Kerman: Kermanshenasi Center.
- Mousavi Fenderski, A. (1381). The essay of novel expression. Maryam Rozatian (emend.), Isfahan: Office of advertising Isfahan branch.
- Nasar, H. (1999). E’jaz al-Quran ol-Fosoul. Cairo, Egypt: Egypt Maktabe.
- Qais Shams Razi, M. (1360). Almojam fi-maayer ash'ar. Mohammad Qazvini and Mohammad Taqi Modarres Razavi (emend.), (np): Zavar.
- Radvyani, M. (1362). Tarjoman Albalaghe, Ahmad Atash (emend.) and the criticism of Malek osh-Shoaray Bahar. Tehran: Asatir.
- Rajaei, M. (1353). Malem Alblaghe about the knowledge of semantic, expression and novelty. Shiraz: University of Shiraz.
- Sarvar, E. (1429). Almojem ash-Shamel al-Mostalahat ol-Elmieh vad-Diniye. Vol 2. Beirut: Daralhady.
- Shamisa, C. (1383). A new look at figures of speech in Literature. 4th ed. Tehran: Ferdows.
- Shamisa, C. (1389).  Being familiar with prosody and rhyme, 3rd ed., Tehran Mitra.
- Shamsol olama Gorgani, M. (1377). Abdolbdaye, gathering of Hossein Jafari and the introduction of Jalil Tajlil. 1st ed., Tabriz: Ehrar.
- Shirazi, F. (1384). Phono tactics and phonemes in poetry. Journal of Persian Literature (Islamic Azad University of Khouy Branch), No. 4, pp. 52-42.
- Tabib Yazdi, M. The handwritten version of poetry Divan.
- Tahanavy, M. (nd). Encyclopedia Kashaf Estlahat Alfonoun val-olum, introduction to fellow Persians. Abdullah Khaledi and George Zynatie, research of Ali Farid Dehrouj (trans.), vol. 1. Beirut: Lebanon Maktabe Nasheroum.
- Vatvat, R. (1362). Hadayeq Alsehrfi daqayeq olsher. Abbas Eqbal (emend.), Tehran: Tahoori Library and Sanaei Library.