Motivations for Literary Historiography Among Persian Tadhkerah Writers

Document Type : Original Research

Author
Saeid Radfar
ferdowsi universityMinistry of Education
10.48311/lcq.17.67.225
Abstract
This study delves into the motivations and intentions of Persian biographical writers through a comprehensive analysis. The primary objective is to examine the underlying reasons driving these authors to compile such works, considering the broader context of Iran's literary and political evolution. By comparing different historical periods, the study seeks to identify patterns in the emergence and decline of various motivations in response to prevailing socio-cultural conditions. Beyond motivations, the research also explores the implicit goals that Tadhkerah writers aimed to achieve through their compilations. Ultimately, by elucidating the motivations of Tadhkerah authors through the lens of their authorial persona, this study contributes significantly to the historiography of Persian literature. This approach not only enhances our understanding of these works but also positions this research as more comprehensive and rigorous than previous studies.

Extended Abstract

In essence, all literary works can be seen as a history of literature. They serve as mirrors, reflecting the social, political, and cultural transformations of their time. For instance, when we read a ghazel by an ancient poet, beyond the literary pleasure, we are unintentionally reading a piece of the literary history of his/her era, establishing a connection with it. Undoubtedly, many readers find themselves pondering the why and how of his/her ghazals, engaging in a form of exploration of Persian literary history. Those readers who consider it their duty to find answers to these questions are generally literary critics and historians.

Literary historians and critics, in their quest to answer these questions, often seek to uncover his/her motivations and intentions in composing his/her ghazals. To achieve this, they employ various tools and methods. However, as contemporary readers of an ancient ghazel, how do they access and understand the poet's intentions and purposes? This question has so far sparked lengthy, and sometimes endless, debates.

It should be clarified that the aim of this article is neither to defend intentionalism nor to attack anti-intentionalism. These two positions have primarily debated the intentions of authors of literary works. This article intends to explore and investigate is the intentions and motivations of Persian Tadhkerah writers in their historiographical writings about literature. In other words, I am interested in the motivations and intentions of those who have written about literary works and poets. Of course, it should not be forgotten that every author has their own intentions and motivations for writing, and therefore it is possible to research these intentions.

I intend to investigate this issue through the following questions: What were the motivations of Tadhkerah writers for compiling these biographical dictionaries, and what can be inferred about their intentions? What developments can be attributed to the flourishing of particular motivations in a specific period? How will elucidating the intentions and purposes of Tadhkerah writers facilitate the path of Persian literary history?

A noteworthy aspect of this study is my intention to explore texts and literary history by differentiating between the concepts of intention and motivation. I owe this conceptual distinction to Quentin Skinner. Motivations are prior to the act of writing, while intentions are linked to the text's interiority and can be discerned throughout the composition and completion of the Tadhkerah.

I have categorized the motivations of Tadhkerah writers into seven groups and provided examples for each. Ultimately, I have concluded that the overarching goals and intentions of Persian Tadhkerah writers was to seek power, exert dominance, and construct identity.

Keywords

Subjects

Beardsley, W. K. (1946). The Intentional Fallacy. The Sewanee Review, 468-488.
Abrahamian, Yervand. Iran between tow revolution. Trans by fattahi. Tehran/l ney.
Skinner,quentin. Bineshhaye elme siyasat. Jelde 1. Dar bab ravrsh. Trans by majidi. Teh: farhang javid.
Streish. Farhang tarikh andishe. J2. Teh: soad.
Etemad alsaltane. 1301. Matla shams. Teh: sazman shahnshahi.
Eftekhar dowlatabadi.1172. Tazkareye binazir. Majles.
Bahadorjang. 1292. Shame anjoman. Yad. Daneshgah yazd.
Bahadorjang. 1269. Golzar azam. Bambaei.
Tatawi. 1174. Maghalat al shoara. Kerachi.
Radfar. 1398. Seire tarikhi moaser negari. The: tarikh adabiyat.
Razi. 1378. Haft eghlim, Teh: soroosh
Roonaghi sanandaji. 1265. Hadighe aman allahi. Tabriz: enteshaht iran.
Rabbani, 1382. Martin haidegger. Pajoohesh kalami. Num 45.
Sanbaholi. 1163. Tazkareye hosseini. Lakahno. Nookeshoor.
Samarghandi, 873. Matla sadain va majma al bahrayn. teh: moasseseye farhangi. 1372.
Shahlaye yazdi. 1277. Tazkareye shabestan. Teh: gita.
Shooshtari. 1010. Majales al momenin. Teh: ketabforooshiye islamiye.
Saba. 1296. Tazkareye rooze roshan. Teh: razi.
Safavi. 967. Tohfeye saami. Teh: asatir.
Tabari, 310. Tarikh tabari. J1. teh: asatir. 1375.
Asheghi. 1233. Neshtare esgh.teh: miras maktoob.
Abdol al rashid. 1346. Tazkareye shoaraye panjaab. lahoor. Rghbal.
Owfi. 618. Lobab ala lobaab. Leiden. Beril
Fotoohi. 1387. Nazaruye tarikh adabiyat. Teh: sokhan.
foroozanfar. 1312. Sokhan va sokhanvaran. Teh: zavvar. 1387.
Ghajar. 1240. Safineye Mahmood. Chapkhaneye shafagh. 1346.
Kaashi. 1016. Kholasat al alashaar. Kashan. India office. 993
Kaashi. 1016. Kholasat al alashaar. Kashan. Ketabkhaneye majles shoraye melli.
Queen, 1387. Tarikhnegari dibachehaye asre safavi. Trns by nowroozi. Tarikhpajoohan num16.
Golchin maani. 1363. Tarikh tazkarehaye farsi. Teh:sanaei.
Goopamooy,1258. Natayej al afkar. Bombai: chapkhaneye soltaani.
Lamark, 1396. Falsafeye adabiyat. Trans by: amini. The:farhang nashre nwo and aasim.
Lakahnowi, 1161. Montakhab al alashaar. Dehli: anoo Persian soosayeti. 1975.
Mirkhan. 899. Tarikh rowza al safa. teh: khayyam 1338.
Natsar,1352. Montakhab ashaar farsi az asaare yahoodiyan. Teh: ziba.
Navab shirazi, 1240. Tazkareye delgosha. Shiraz:navid. 1371.
Hashemi sandilavi, 1218. Makhzan al gharayeb. Lahoor. Panjaab. 1968
Hirsh, 1395. Etebar dar tafsir. Trans by mokhtaari. Teh:hekmat.
Waleh daghestani, 1161. Riyaz al shoaara. J1. The: pajooheshgah oloom ensani.1390.
Literary Criticism
Volume 17, Issue 67
Autumn 2024
Pages 225-262