Word Files
Reference for Downloading Educational Files
  2. Literature - Persian Language
  3. Content and rhetorical analysis of Asadi Toosi's letter of Garshasab

Content and rhetorical analysis of Asadi Toosi's letter of Garshasab

Number of pages: 208 File Format: word File Code: 31558
Year: 2014 University Degree: Master's degree Category: Literature - Persian Language
Tags/Keywords: Asadi Toosi - content - Debates - Educational literature - epic - Epic works - Garshasab name of Asadi Toosi - Rhetoric - The works of Asadi Toosi
  • Part of the Content
  • Contents & Resources

  • Summary of Content and rhetorical analysis of Asadi Toosi's letter of Garshasab

    Master's thesis in the field of Persian language and literature

    Abstract:

    Gorshasbnameh by Asadi Toosi ranks second among Iranian epic works after Ferdowsi's Shahnameh. This work, which is about the life and bravery of Garhasab, took place in a vast geography that includes all the big countries of those days. The description of the wonders of the world has given a special color to this epic work. Asadi Tusi's artistic performance in the appropriate use of Arabic Semitic elements as well as Zoroastrian elements in his esteemed work is another issue that should be paid attention to. The educational literature has included a significant volume of this epic work, as Asadi has had the opportunity to worship the one God, beauty, the value and place of speech, good and bad, royal customs, how to travel, in his condemnation of the world and so on. He has spoken.

    Rhetoric in Garshasbnameh is at an optimal level. Using all his rhetorical capacities, Asadi Tusi has taken serious care in depicting the battlefield and describing natural landscapes and various magical wonders in different lands of India. He has widely used all kinds of similes. Especially the palpable to palpable simile, which is one of the distinctive features of the Khorasani style. Almost and improbable metaphors can be seen everywhere, but they do not have the abundance of similes. Permissible types and irony are also pleasing to the eye in Gershasabnameh. Asadi Tousi was not ignorant of innovative crafts and decorated his entire poem with these crafts with artistry. Eloquence.

    1-1- Introduction

    Ali bin Ahmad al-Sadiyal al-Tusi al-Shaer: His date of birth is not exactly known, but what the tazkreh writers and other researchers have written about him is that he is one of the great epic poets of Iran in the fifth century, who was born in the late fourth or early fifth century. is They consider the year of his death to be more like 465 Hijri. It is undoubtedly the birthplace and the main home of Asadi in the city of Tus, as he himself says in the beginning of Garshasab's book: The brain

    Badada gave the words of Negz

    He brought it to Shahnameh Gati

    He asked for Neko's name in the letter

    You are his fellow citizen and his comrades

    Ham Ander Sokhan Habak Andishhai (Asadi, 1389: 39)

    However, since Tus and Khorasan were full of chaos and commotion, he traveled to Nakhchivan around the middle of the fifth century, and there he benefited from the love and affection of Shah Arrani, Malik Bodolf, so that he wrote the letter Gershasb in his name:

    Mjovi Andrin Kar Except for his name

    I have no seal on him except for his name

    that you found Nakhjavan

    In Shah, Bakht Piret Jovan (ibid., 40)

    " Dolatshah Samarqandi said in the poetry book that he was the master of Ferdowsi Tusi and Following this legendary claim, children have narrated. In the time of Sultan Mahmud, Asadi was the master of a sect of Khorasan poets, and he was given the task of composing the Shahnameh, he did not accept it and considered Ferdowsi, who was his student, worthy of this task and encouraged him to follow the Shahnameh. During his death, his master (that is, Asadi!) said that a part of the poem of the Shahnameh remained, Asadi said: O child, don't be sad and go to Ferdowsi, and there are four thousand verses before the prayer! Baghi put the rest of Shahnameh in order and Ferdowsi was still alive when he studied those verses! . (Safa, 1383, 255)

    Another group of researchers also believe in the existence of two Asadi. The first was Abul Nasr Ahmad Bin Mansour and the second Asadi was his son Ali.Asadi's father, Abu Nasrahamd bin Mansour, is thought to be a speaker of debates and master of Ferdowsi, and Asadi's son, Ali bin Ahmad, is depicted as a poet of Garshasabnameh and a writer of Fars words.

    In any case, these sayings do not depend on sufficient evidence and reasons, so they are not worthy of attention. And it should be said that Ali bin Ahmad Asdatousi was not Ferdowsi's master and those who believe in two Asadis, father and son, have also gone the wrong way. is written There is no specific information about Abu Dolf. At the beginning of Garshasb Nameh, only Asadi says in his description:

    Shahe Arman and behind the Iranians

    Meh Tazian, Taj Shibanian

    Malek Bodolf Shahriar Zemin

    Jehandar Arrani Pak Din

    The great one who is supported by the sky

    Zakham Brahim is the prophet (Asadi, 1389: 40)

    who has a brother named Ibrahim:

    His brother is pure because the moon is born

    Brahim bin Safar with Far Wadad. (Ibid., 43)

    And his son's name is Mahmoud:

    Jahan Khorram from Ferovarand Ovi

    Also from Mir Mahmoud, his son (Ibid., 43)

    Amir Bodolf according to the statements of Esdi in Garshasabnameh: Kingship Arrani is a descendant of Hazrat Ibrahim, who is from the Shibani family and rules the land of Armenia. Since he is a Muslim and believes in many battles with the infidels, Bodolf is a brave, just, forgiving and populous kingdom. 

    2- Amir Ajl Shuja al-Dawlah: Abul Shuja' Manouchhar bin Shawar, one of the Shaddad kings, who apparently ruled from 456 to 503 or 504 AH in Ani, Armenia. Asadi wrote an argument about the bow and spear in praise of this king:

    Namur Mirajal Vala Manouchehr Malik

    The crown of kings and the brave, the state, the pride and descent

    3- Abulufa: There is no detailed information about him, we only know that Asdi wrote a debate about heaven and earth in his praise. 

    4- Abu Nasr Khalil ibn Ahmad: there is no information about him either, but Asdi Toosi wrote two debates between Mugh and Muslim, as well as night and day debates in his praise. rtl;">1-Laght Fars: It is the oldest Persian dictionary, and since many poems of poets of the 4th and early 5th centuries are included in this dictionary, in addition to unknown poets whose names have reached posterity in this way, it is also a useful book for researching the history of Persian poetry.

    Laght Fars is one of the most eloquent and eloquent examples of Persian prose.

    2- Debates: In each of them, Asadi Toosi imagined the scenes between the two sides and stated the reasons for each one's preference over the other. Esadi has not been very successful in these debates and has presented a simple and ordinary poem. What has caused these debates to remain is the novelty of Asadi's work in this field. Among the debates mentioned by Asadi, we can mention: the debates between the sky and the earth, in praise of Abolfa, the debates between Mugh and Muslim, the debates of night and day in praise of Abu Nasr Khalil ibn Ahmad, the debates of spear and bow in praise of Amir Manouchehr, the debates of night and day, Arab and Persian debates.

    3- Writing copies of the book "Al-Abniyyah on the Facts of Medicines" written by Abu Mansour Mowaquddin Ali Roy. which was finished copying in Shawwal 447 AH.

    4- Garshasabnameh: It is a poetic story whose different versions have between 7 and 11 thousand verses. This epic work is written on the weight of verbs, verbs, verbs, verbs, and in the sea of ??converging words, omitted or sometimes deficient.

  • Contents & References of Content and rhetorical analysis of Asadi Toosi's letter of Garshasab

    List:

    Chapter 1 Generalities

    1-1-1- Introduction. 1

    1-1-2 Mamdohin Asadi and Tosi. 2

    1-1-3 Works of Asadi Toosi. 2

    1-1-4- The source of Gershasab letter: 4

    1-2- Statement of the problem. 5

    1-3- Research questions or hypotheses. 5

    1-4- Research implementation method. 6

    1-5-Research objectives. 6

    1-6- Research background. 6

    The second chapter of the content of Garshasabnameh. 1

    2-1 Introduction. 1

    2-2- Praise God 9

    2-2-1- God is one and only. 9

    2-2-2- God does not need us because we need him. 9

    2-2-3- God is omnipotent and every power is nothing in front of him. 9

    2-2-4- God is Sustainer. 9

    2-2-5- God is the source of all good and bad. 9

    2-2-6- You should fear God. 10

    2-2-7- God should be worshipped. 10

    2-2-8- The true refuge of man is God. 10

    2-2-9- Only God should be relied upon. 10

    2-2-10- One should hope in God. 10

    2-2-11- One should follow God, king and wisdom. 10

    2-2-12- God is aware of all hidden sins. 11

    2-2-13- Staying away from sin. 11

    2-2- 14- God's words are not excessive. 11

    2-2-15- Invitation to religion. 11

    2-2-16- Asceticism for the sake of the stomach is worth it. 11

    2-3- Ethical recommendations. 12

    2-3-1- Invitation to self-knowledge. 12

    2-4- Ethics and behavioral characteristics of the king. 12

    2-4-1- The world needs a king. 12

    2-4-2- The king should not have the four characteristics of benevolence, meanness, laziness and laziness. 12

    2-4-3- wisdom, knowledge and intelligence are the best companions of the king. 12

    2-4-4- The king must choose the best for each position. 12

    2-4-5- The king must be a judge. 13

    2-4-6- The king's minister must be old and wise. 13

    2-4-7- Hajib Shah must be good and wise. 13

    2-4-8- The king's secretary must be well-written and knowledgeable. 13

    2-4-9- The Shah's army must always be ready. 13

    2-4-10- The king must respect his people. 13

    2-4-11- Each of the king's subordinates should only do their own work. 13

    2-4-12- The king must prevent the union of the army chiefs. 13

    2-4-13- A person who is a danger to the kingdom should be removed from the throne. 14

    2-4-14- The king should pay attention to him as much as anyone's art. 14

    2-4-15- The king should also love the faults of his friends. 14

    2-4-16- The king sometimes needs to secretly destroy his internal enemies. 14

    2-4-17- The king should not be boastful and tell lies. 14

    2-4-18- The king should not favor anyone in arbitration. 14

    2-4-19- The king should not cause losses to farmers. 14

    2-4-20- The king should not play pranks. 15

    2-4-21- The king should not be quick to laugh when angry. 15

    2-4-22- He should not take someone's position without reason and innocently. 15

    2-4-23- The king must be a good person. 15

    2-4-24- The king should know that: the innocent who is slandered more than him is the owner of grace and art. 15

    2-4-25- The king should not establish a new bad religion. 15

    2-4-26- The king must destroy the bandits. 15

    2-4-27- The king should sit only with his true lovers. 15

    2-4-28- The king should not have eyes on other people's wives. 16

    2-4-29- The king should not close the door on litigants. 16

    2-4-30- When the king did good and did not respond, he must go to evil. 16

    2-4-31- The king must know the history of the past. 16

    2-4-32- The king should stay away from gossiping. 16

    2-4-33- The king must be aware of the world around him. 16

    2-4-34- The king should not give positions and positions to the oppressor. 16

    2-4-35- The king should not elevate anyone to a high position. 17

    2-4-36- Shah must be a philosopher for. 17

    2-4- 37- The king should not leave things to the weak. 17

    2-4-38- The malevolent king must destroy himself. 17

    2-4-39- The king should not be pessimistic. 17

    2-4-40- The king must be careful in his food. 17

    2-4-41- The king should choose doctors. 17

    2-4-42- The king should not pursue lust. 18

    2-4-43- The king should raise everyone step by step. 18

    2-4-44- The king should not place swordsmen in the court during the loading. 18

    2-4-45- Shah18

    2-4-45- The king should not tell his secret to anyone during the campaign. 18

    2-4-47- The king must show his face to others from time to time. 18

    2-4-48- The king must examine the petitioner's case at a distance from himself. 18

    2-4-49- The king should not favor the untested. 18

    2-4-50- The king should not fight with women. 19

    2-4-51- The king must collect treasure wisely and spend it wisely. 19

    2-4-52- The king should not be rude in the letter. 19

    2-4-52- The king should not call the envoys early. 19

    2-4-53- The king should talk to everyone equally. 19

    2-4-54- The emissary of the king must be knowledgeable, secretive and accountable. 19

    2-4-55- In every trip, the king must have gems, good horses and weapons with him. 19

    2-4-56- The king must be aware of the condition of his enemy at all times. 19

    2-4-57- Since the king cannot fight the enemy, he must deceive the enemy with gold. 20

    2-4-58- When the king intends to march, he must quickly implement his intention. 20

    2-4-59- The king must give gold and wire to his army. 20

    2-4-60- During the war, the king should not allow the enemy to have recourse. 20

    2-4-61- The Shah's army should be dispersed in their sleeping places. 20

    2-4-62- Dar must be brave and kind and guards must rotate at night. 20

    2-4-63- The king must choose the night to escape. 20

    2-4-64- When the king is victorious, he should fear God. 21

    2-4-65- The king should not kill his enemy quickly. 21

    2-4-66- The king should think about his work tomorrow at night. 21

    2-4-67- The king should not kill princes. 21

    2-4-68- The king should not go beyond his measure. 21

    2-4-70- The king should not be cruel. 21

    2-4-71- The king must control his breath. 21

    2-4-72- The king must be in control of himself and possess intelligence, wisdom and knowledge. 22

    2-4-73- The king must have a big gem. 22

    2-4-74- The king must stay away from women, oppression and tyranny. 22

    2-4-75- The bad king is short-lived. 22

    2-4-76- The king is the king in any case and will never be humiliated. 22

    2-4-77- The heart of the king returns soon. 22

    2-4-78- The condition of the king is not stable. 22

    2-4-79- The king's command should be removed. 22

    2-4-80- Make the relatives of the king sympathize with him. 23

    2-4-81- Be like sinners before the king. 23

    2-4-82- Do not be bold in anything before the king. 23

    2-4-83- Avoid dressing badly in front of the king. 23

    2-4-84- In the presence of the king, you should be afraid of him in any case. 23

    2-4-85- Since the king is angry, you should not go to him. 23

    2-4-86- You should not want the language of the king. The king should be benevolent and honest. 23

    2-4-87- Speak wisely in front of the king. 23

    2-4-88- Always be grateful to the king. 24

    2-4-89- You should not look at the beauty of the king and act against his order. 24

    2-4-90- You should not ask the king for anything that will make him angry. 24

    2-4-91- You should shut up the king and condemn his enemy. 24

    2-4-92- You must treat the king's friends as friends and his enemies as enemies. 24

    2-4-93- You should give him what is worthy of Shahryar. 24

    2-4-94- You should not be encouraged by the king's laughter. 24

    2-4-95- You should not flatter the king. 25

    2-4-97- You should not ask the king for anything in return for anything. 25

    2-4-98- Always keep a distance from the king. 25

    2-4-99- You must know your status from that king. (If you are a member of a society, be grateful) 25

    2-4-100- You must be gentle and modest in teaching the king. 25

    2-4-101- You should ask the king. 25

    2-4-102- In front of the king, you should not speak ill of his relatives. 25

    2-4-103- You should not compare yourself to the king. 26

    2-4-104- There is no shame in the king's order. 26

    2-4-105- You should make your heart happy to the king. 26

    2-4-106- Maybe he bad-mouthed the king. 26

    2-4-107- You should be thankful to God for Shah Dadgar. 26

    2-5- How to campaign. 26

    2-5-1- Be the leader of a brave army. 26

    2-5-2- Beneh should be at the rear of the army.

Content and rhetorical analysis of Asadi Toosi's letter of Garshasab
How To Access The File
Related Contents:
Number of pages: 143 Category: Literature - Persian Language

Master's Thesis in Dramatic Literature Abstract of this research examines the narrative in the dramatic works of Mirza Fethali Akhundzadeh based on the theories of Jonathan Kaler. First, in order to explain Keller's ideas, we will discuss the formation process of structuralism in order to examine the reasons for the existence and why of this very important movement. At the ...

Number of pages: 118 Category: Physical Education - Sports

Dissertation for Master's Degree in Physical Education and Sports Science, Sports Management, Abstract The purpose of this study was to investigate the role of service quality in predicting the behavioral decisions of the spectators of the Premier Basketball League. The research method of the current research is descriptive of the correlation type and according to the purpose of ...

Number of pages: 93 Category: Literature - Persian Language

Dissertation for master's degree in literature and humanities Abstract Shaarno has impressive and admirable expressive and rhetorical strengths and differs from old poetry in terms of face, intentions and concepts, form and content, rhetorical forms, weight, song and music, and areas of emotion, feeling and imagination. One of the fields in which contemporary poetry has a new ...

Number of pages: 95 Category: Literature - Persian Language

Master's thesis in the field of Persian language and literature Abstract They consider literature as a mirror of reflection of social issues and consider the literary works of that nation as one of the important sources to examine the developments and transformations of a land in different eras; Because one of the personality dimensions of poets and writers can be considered ...

Number of pages: 95 Category: Literature - Persian Language

Master's thesis in the field of Persian language and literature Abstract They consider literature as a mirror of reflection of social issues and consider the literary works of that nation as one of the important sources for examining the developments and transformations of a land in different eras; Because one of the personality dimensions of poets and writers can be considered ...

Number of pages: 230 Category: Literature - Persian Language

Dissertation for Master's degree (M.A.) major: Persian language and literature, examining epic elements in Khorasani style poems. Abstract An epic is a fictional history of a nation that is mixed with heroics and extraordinary events and is full of unnatural events. The fourth and fifth centuries are the peak of epic thinking in the field of Persian language and literature. One ...

Number of pages: 117 Category: Literature - Persian Language

The thesis for receiving a master's degree ""M.A"" is an abstract of Manouchehr Atshi from the generation of poets after Nima, he has understood Nima's time and he has a wealth of experience in Persian poetry of the past, however, the writers and critics have recognized the right to write about him. His poems do not have much influence in the society, but this issue never denies ...

Number of pages: 95 Category: Literature - Persian Language

Abstract: Ferdowsi's Shahnameh was written in a context of social customs and traditions, along with the special beliefs of the Iranian people, some of these beliefs and rituals are general and all social classes adhere to them equally. The existence of classes, in addition to the requirement to comply with the comprehensive culture of the society, they are required to comply ...

Number of pages: 135 Category: Literature - Persian Language

The abstract of this thesis with the title ""Manifestation of Prophets' Stories in Sinaitic Poems"" deals with the quality of the poetic manifestation of Prophets' stories in Sinaitic poems. The contents are arranged in five chapters, the first chapter as the generalities of the research, stating the problem, the importance of the research, goals, questions and assumptions. ...

Number of pages: 239 Category: Literature - Persian Language

Dissertation for Master's Degree Abstract Weight is one of the main elements of poetry and one of the most important influencing factors, and it is a form that a creative poet breathes soul into and covers his body with words with his own taste; Each of the weights of the poem has a special music and mood, and these moods make it heavy or heavy, happy or sad, epic, proof, ...