نوع مقاله : بلاغی
نویسندگان
1 دانشجوی دکتری زبان و ادبیات فارسی، دانشکده علوم انسانی و اجتماعی، دانشگاه مازندران، بابلسر، ایران.
2 استاد زبان و ادبیات فارسی، دانشکده علوم انسانی و اجتماعی، دانشگاه مازندران، بابلسر، ایران.
3 دانشیار زبان و ادبیات فارسی، دانشکده علوم انسانی و اجتماعی، دانشگاه مازندران، بابلسر، ایران.
چکیده
کلیدواژهها
موضوعات
عنوان مقاله [English]
نویسندگان [English]
Conceptual metaphor and image schemas, first introduced within cognitive semantics, provide insight into how human beings structure thought and articulate abstract notions. In conceptual metaphor theory, both the conceptual system and the patterns of metaphorization are of central importance. In this study, hypocrisy is often metaphorically represented through power schemas involving counterforce and the dynamics of obstruction and its removal.
The results show that Hafez consistently conceptualizes hypocrisy as destructive, and his unrelenting struggle to eliminate it is rooted in his mystical outlook as well as his cultural context. Hypocrisy is represented as a rebellious human being, a foul odor or noxious plant, and as wine. These metaphors reflect his rejection of false piety and devotion to sincerity. They also narrate his lived experiences in Fars while voicing the broader psychological longing of Iranians across history.
Introduction
From the perspective of conceptual metaphor theory, metaphor is not merely ornamental but a cognitive phenomenon rooted in thought. Hafez’s ghazals are a rich repository of literary strategies, and within them riyā (hypocrisy) and sālūs (dissimulation) stand out as terms he persistently critiques.
This study examines the cultural roots and metaphorical structures of these concepts. Its importance may be considered in three ways. First, culturally, literature functions as a symbolic mirror of society, and metaphors in poetry reflect cultural experience. Second, the aesthetic dimension highlights the creative strategies through which Hafez conceptualizes hypocrisy, showing how beauty and critique are inseparable. Third, the cognitive dimension situates these metaphors within cultural contexts, clarifying their intellectual and social functions.
Materials and Methods
The study follows a descriptive–analytical approach. Units of analysis are verses containing riyā and sālūs, as well as related terms such as tazvīr (duplicity) and nefāq (dissension). Data were collected through library sources and examined via cognitive metaphor theory.
Research Findings
Lakoff and Johnson (1980) argue that “our ordinary conceptual system, in terms of which we think and act, is fundamentally metaphorical in nature.” A conceptual metaphor consists of a source domain, a target domain, and the systematic correspondences—or mappings—that link them. The target domain includes abstract concepts, while the source domain relies on concrete experiences. Mapping refers to the structured correspondences that project elements of the source onto the target. Conceptual metaphors thus ground abstract thought in embodied experience.
Discussion of Results and Conclusion
The metaphors of hypocrisy (riyā) and dissimulation (sālūs) are here analyzed in terms of animism and fluidity, two ontological subtypes.
Animism manifests in two forms:
Human imagery
Schema: “Dissimulation is a rebellious human.”
Bind your heart to wine so that, like a man,
You may break the neck of hypocrisy and false piety.
(Hafez, 2023: 478/5)
Here, dissimulation as an abstract concept is mapped onto the human being, granting it vitality and moral agency.
Vegetal imagery
Schema: “Hypocrisy is a foul odor or a noxious plant.”
I delight my soul’s breath with fragrant wine,
For from the ascetic’s cloak I smelled hypocrisy.
(Hafez, 2023: 243/3)
Hypocrisy is conceptualized through the sensory experience of odor. While this could fall under the macro-metaphor “hypocrisy is a living entity,” this study interprets it specifically as vegetal imagery.
Fluidity represents hypocrisy as a liquid:
Schema: “Hypocrisy is wine.”
From the monastery Hafez turns to the tavern—
Perhaps he sobered from the intoxication of piety and hypocrisy.
(Hafez, 2023: 175/8)
Here, asceticism and hypocrisy are mapped onto wine, associated with intoxication and loss of clarity.
Animism, as a type of ontological metaphor, appears in Hafez’s ghazals through two schemas: human imagery (“hypocrisy is a rebellious person”) and vegetal imagery (“hypocrisy is a foul odor or plant”). Fluidity emerges in the schema “hypocrisy is wine.” These lead to the macro-metaphor “hypocrisy is a destroyer.”
In epic, social, biological, and mystical contexts, hypocrisy becomes a symbol of tyranny, corruption, egotism, and a barrier to truth. Employing a power schema of counterforce and obstruction, Hafez portrays hypocrisy as the destroyer of sincerity and love. His poetic struggle reflects both his cultural experience and the collective psyche of the Iranian people.
کلیدواژهها [English]
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