International Research Journal of Applied and Basic Sciences
© 2013 Available online at www.irjabs.com
ISSN 2251-838X / Vol, 5 (4): 522-529
Science Explorer Publications
Comparative Analysis of Metonymy in Theosophical
Verses of Bustan and Theosophical Poems of
Motanabbi
Mohammad Behnamfar1, Ahmad Lamei Giv2, Majid Khosravi3*
1. Associate Professor of Persian Language and Literature, Birjand University, Birjand, Iran.
2. Assistant Professor of Arabic Language and Literature, Birjand University, Birjand, Iran.
3. Persian Language and Literature, M. A., Birjand University, Birjand, Iran.
Corresponding Author email: [email protected]
ABSTRACT: Metonymy is the most important technique to embellish poet and the most nature way for
expression. As any other noble poet who used metonymy, Saadi and Motanabbi represented their
artistry in theosophical verses of Bustan and theosophical poems, respectively. The present study
descriptively-analytically and comparatively discussed and statistically analyzed metonymy in
theosophical verses of Bustan and theosophical poems of Motanabbi. Totally, 311 figures of speechwere
extracted from theosophical verses of Bustan. Of this, 132 (42%) were metonymy. From theosophical
poems of Motanabbi, 112 figures of speech were also extracted of which 13 (12%) were metonymy.
Results showed that metonymy was the highest among four figures of speechfound in theosophical
verses of Bustan followed by simile, metaphor and figurative language; while, metonymy is the third
highest, following metaphor and simile in theosophical poems of Motanabbi. To categorizemetonymyin
terms of metonym, Saadi and Motanabbi mostly used infinitive or verbal metonymy. To categorize
metonymy in terms of clarity and secrecy, they mostly used referential metonymy appropriate for
theosophical concepts. Referential metonymies of Saadi and Motanabbi (particularly Saadi) are both
effective and early-detected in their theosophical poems; so that, the audience can easily find their
secondary meaning by context and introductions of the discourse.
Keywords: Bustan of Saadi, theosophical poems of Motanabbi, metonymy, comparative rhetoric, didactic
literature
INTRODUCTION
Saadi Shirazi is not only famous in Iran, but also among scholars of other nations. His best-known work,
SaadiNameh or so-called Bustan, is the most important Persian work in which scholars and literates of different
nations were interested. ‘Bustan is a combination of theology, mysticism, theosophy and ethics and life directives
with eloquent and expressivewordings. Bustan is a poem as strong as scientific and juridical regulations, as fluent
as prose and as clear as daily dialogues of people’ (Khazaeli, 1983, p. 9). Those who study Saadi and his devotees
constantly consider Bustan as an ethical and educational book also known as ‘favorable position of Saadi’ (2005, p.
17); on the other word, dominance of meaning inhibited many readers of Saadi’s works to scrutinize artistic
beauties of Bustan. It is noteworthy that there is no study conducted independently on metonymy in theosophical
verses of Bustan.
Motanabbi is also a theosophist poet. There are few numbers of poets similar to him in theosophical
th
poems, particularly during Abbasi era (4 century). A large part of Motanabbi’s poems is either theosophical and
allegorical or semi-theosophical. This is why they say: ‘theosophy is abundant in Motanabbi’s poems and scattered
throughout his odes’ (Farrukh, 1968, p. 476); so that, ‘it can be observed and touched sometimes in a fragment,
sometimes in a couplet and sometimes in a hemistich’ (Fakhouri, 1986, p. 814). Critics of Arabic literature wrote
valuable and worthy of praise works on Motanabbi and various multilayer dimensions of his literary, political,
religious, ethical even psychological character. Through these works, they discovered differentlyhidden aspects of
his artistic and literary ingenuity. However, there is only one study, ‘figures of speech in Motanabbi’, on metonymy
Intl. Res. J. Appl. Basic. Sci. Vol., 5 (4), 522-529, 2013
and generally technical imageries of his poem in the field of artistic and literary creation and creativity. In this study,
Ali Akbar Mohseni as the author reviewed figures of speech in whole poems of Motanabbi including elegy, epic,
theosophy, eulogy, lampoon, etc.). Motanabbi’s theosophical poems were reviewed in the last section of this
valuable study in which figures of speech were briefly noted due to high workload. Althoughfraction of metonymy is
not more than a few lines here,there is no other study based on comparison, analysis and adaptation of metonymy
in theosophical verses of Bustan and theosophical poems of Motanabbi providing results by tables and diagrams.
By comparingrhetorical points of Persian and Arabic literary works, one is able to identify secrets of the discourse
and literary beauty of wordings and take advantage of instants and delicacies existing in great literary verses and
proses. In general, ‘strengths and shortcomingswill be determined and the best way for a more expressive and
eloquent discourse will be selected when words of others are comparatively analysed’ (Esfandiarpoor, 2009, p. 68).
It is also noteworthy that ‘the most important measure to identify creativity and innovation of theosophist poets such
as Motanabbi and Saadi- of whom basis of poems is formed from theosophical concepts- is to identify and
expressive analysis of poetic and artistic imageries of their poems.Otherwise, it is not possible to recognize real
dignity as well as the extent to which they were influencedby their predecessors or they influenced on their
descendants’ (Mohseni, 2000, p. 1). Since Saadi was almost under influence of Motanabbi to compose his great
work and since metonymy played an essentially important role in expressing their (particularly Saadi) theosophical
concepts, authors decided to discover poetic beauties of Saadi and Motanabbi in relation to metonymy as well as
their similarities and differences in using metonymy by descriptive-analytic and comparative reviewing and
analyzing metonymy in theosophical verses of Bustan and theosophical poems of Motanabbi.
Before starting the main discussion, it is important to consider two things: 1) Bustan of Saadi and Divan of
Motanabbi are notably different in total of theosophical verses; that is, only 350 out of 5578 verses of
Motanabbi(<10%) refer to theosophical concepts; 112 figures of speech, of which 13 (12%) were metonymy,were
extracted from these 350 theosophical verses. While, there are far more theosophical verses in Bustan of Saadi
including 4011 verses.On the other word, ‘the reader observes nothing but theosophy and advice in Bustan of
Saadi; most authors studying Saadi also agree that theosophy and advice are dominant throughout the Bustan.
Therefore, one should not look for something other than theosophical concepts’ (Asgari, 2008, p. 286). By
reviewing Bustan, authors also found the same result. From total of theosophical verses of Bustan, 311 figures of
speech were extracted of which 132 (42%) were metonymy. Thus, Saadi and Motanabbi are not comparable at all
fornumbers of theosophical concepts. Therefore, the authors first reviewed metonymy in theosophical verses of
both poets, separately; then, they calculated the statistics in percentage. Finally, they compared percentages to
prevent incorrect measurement due to the large statistical gap between numbers of theosophical verses. 2) It is
noteworthy that the present study is totally a scientific research; that is, following review of all metonymies existing
in theosophical verses of Bustan and theosophical poems of Motanabbi, statistics and percentage of using different
kinds of metonymy were obtained.
Metonymy, a Fancy Tool
Fancy is the spirit and heart of a literary phenomenon, particularly poetry. Any literary phenomenon is
basically related to poetic fancy and imageries; this is why, discussion on fancy in the poetry is the discussion on
the nature of poetry. In fact, ‘a regularly simple discourse audible from anyone remains from an effectively
desirable poetry without fancy’ (Shafie kadkani, 2007, p. 5).
Metonymy literally means ‘a hidden remark without a clear meaning’ (Moein, 2009). As other terms, there
is no consensus among literary critics and rhetoric scholars on the definition of metonym; hence, there are various
definitions several of which are explained as follows. According to Signs of Miracles in the Qur'an, ‘by metonymy,
purpose of speakeris to provea meaning; but, he does not express it by the special word of that meaning.
Instead,he tends toameaning whichfollows and refers to the considered meaning (Jorjani, 1989, p. 109).
As defined inthe Key to Sciences, ‘metonymy is to stop explicit referring to something by its required
meaning’ (Sakaky, 1937, p. 189).According to Sakaky, there are two advantages for metonymy over figurative
language: 1) by metonymy, transferring is only from required to requiring; while by figurative language, transferring
is possible from both sides. 2) Unlike figurative language, real meaning of the term can also be referred by
metonymy (Fazeli, 1986, p. 345).
Metonymy was defined in Rhetorical Techniques and Figures of Speech as ‘a remark with two near and far
meanings which are required and requiring to each other; therefore, the speaker combines and uses the term in
such a way that the audience is shifted from near meaning to the far meaning (Homaei, 1996, pp. 255-256).
The best definition for metonymy seems to be ‘a term or a sentence by which the speaker do not aim to
apparent meaning; but, there is no baffle presumption which directs the audience from apparent meaning to the
inner meaning (Shamisa, Expression, 1993, p. 235).
523
Intl. Res. J. Appl. Basic. Sci. Vol., 5 (4), 522-529, 2013
As noted before, indirect expression results in depth, greatness, beauty and attractiveness; for, it makes audience
to think. This is why literary scholars often consider the metonymy as more expressive than clarity; because,
metonymic expression is along with argument and reasoning. Additionally, metonymy expresses intellectual
concepts in a tangible, visible and clear form arousing the audience's emotions. Moreover, metonymy is
exaggerative (Vahidian Kamyar, 1996, pp. 58-69). Finally, ‘metonymy is an instrument to develop words (Fazeli,
1986, p. 361).
Comparative Analysis of Metonymy in Theosophical Verses of Bustan and Theosophical Poems of
Motanabbi
Primary goal of Saadi and Motanabbi was to express their theosophical concepts in a way that the
audience can easily understand those concepts. Their simple theosophical verses support this idea. On the other
hand, they were actually aware that merely theosophical concepts without any figure of speech would result in
boredom and resentment of the audience. Considering this, thus, they composed verses which the reader both
takes advantage of and enjoy important theosophical concepts. Undoubtedly, the key to their success (particularly
Saadi) was to use figures of speech (imageries) in a wisely fine form. On the other word, ‘in didactic literature,
including Bustan and Golestan of Saadi and couplets of Attar and Sanaei, task of figure of speech is to inform and
educate the audience by proof and persuasion. Figure of speech is a tool to explain experience and describe
thought, to educate morality and inform as well as to prove claims (Fotouhi, 2007, p. 60).
The audience may come to conclude that metonymy is not a suitable method to express theosophical
concepts;becausethe speaker considers far and unapparent meaning of the remark.While, it should be noted that
although this form may not be suitable to express theosophical concepts regarding definition of metonymy, different
kinds of metonymy (in terms of clarity and secrecy) used in theosophical poetry need to be considered. Because,
poets like Saadi and Motanabbi of whom implications were mainly theosophy were well aware that first, their
metonymies whereby their concepts be easily understood by the audience (according to rhetorists, be referential
metonymies) and second, theosophical concepts need more space to develop due to their combinational and
extendable nature. Thus, metonymy is the best method to express theosophical concepts.
Metonymy is the best way for Saadi to express theosophical concepts. On the other word, metonymy was
the highest among four figures of speech found in theosophical verses of Bustan followed by simile, metaphor and
figurative language. Attachment to folk culture and excessive usage of allegory for poetry is a major characteristic
of theosophical poems in Bustan of Saadi.Since many allegories are founded upon different metonymies
(referential, figurative, secrecy and innuendo), frequency of metonymy is very high in theosophical verses of Saadi.
The best examples of theosophical poems of Saadi are those in which metonymy has been used; these
metonymies are both easily found and very beautiful.
Unlike Saadi, Motanabbi used metonymy after metaphor and simile. In general, Motanabbi is comparable
to Saadi neither statistically nor qualitatively.Because,Saadi used metonymy far more than Motanabbi did. In terms
of artistry, superiority is also with Saadi.
Metonymy in Terms of Metonym
Metonymy is categorized into three categories in terms of metonym:
Verbal or infinitive metonymy: a verb or infinitive is usedinstead of other verb or infinitive in terms of meaning; this
is the most common type of metonymy (Shamisa, 2004, p. 95).
Noun metonymy: in which a noun is described (Shamisa, 2004, pp. 93-94).
Adjective metonymy: in which an adjective is described (Shamisa, 2004, p. 94).
Most metonymies of Saadi and Motanabbi are verbal or infinitive. Saadiused 113 verbal or infinitive
metonymies (86%), 13 noun metonymies (10%) and 6 adjective metonymies (4%). Motanabbi used 12 verbal or
infinitive metonymies (92%) and 1 adjective metonymies (8%). There is no noun metonymy in theosophical poems
of Motanabbi.
Verbal or Infinitive Metonymy
In categorization of metonymy in terms of metonym, verbal or infinitive metonymy is most common than
two other forms. Saadi and Motanabbi (particularly Saadi) created great pictures by this type of metonymy.
‫ت دﺧﻠش ﻧﯾﺎﯾد ﺑﮫ ﭼﻧﮓ‬
ِ ‫( ھر آن ﮐﺎﻓﮕﻧد ﺗﺧم ﺑر روی ﺳﻧﮓ ﺟوی وﻗ‬Saadi, 2005, p. 143).
‫ ﺗﺧم ﺑر روی ﺳﻧﮓ اﻓﮑﻧدن‬is metonym for fribble.
‫ ُﺧﺳروی‬،‫ﭼـراﭘﯾش ﺧﺳرو ﺑـﺧواھش روی ﭼو ﯾﮏ ﺳو ﻧﮭﺎدی طﻣﻊ‬
ِ
‫در ﺧـﺎﻧﮫﯾﺎﯾـن و آن ﻗـﺑـﻠﮭﮑـن‬
‫( و ﮔـرﺧـودﭘرﺳﺗﯾﺷﮑـم طﺑﻠﮫ ﮐن‬Saadi, 2005, p. 146).
524
Intl. Res. J. Appl. Basic. Sci. Vol., 5 (4), 522-529, 2013
There are two metonymies here: 1) ‫ ﺷﮑم طﺑﻠﮫ ﮐردن‬is metonym for overeating; 2) ‫در ﺧﺎﻧﮫی ﮐﺳﯽ را ﻗﺑﻠﮫ ﮐردن‬
ِ is metonym for
approaching to someone’s home.
‫ ز ھَﯾﺑت ﻓرو ﺷوی دﺳت‬،‫ﭼو ﮐردی‬
‫( ﻣـﮑـﻧﺑـﺎﻓـروﻣـﺎﯾـﮭﻣـردم ﻧﺷﺳت‬Saadi, 2005, p. 192).
‫ دﺳت ﺷﺳﺗن از ﭼﯾزی‬in metonym for withdrawing.
Skin is the only cloth and whiteness of the heart is better than whiteness of the cloth (Al-Barqouqi, 2007, V.1,
p.103).
Whiteness of heart is metonym for pure heart.
Noun Metonymy
Motanabbi did not use noun metonym and Saadi used it in few verses.
‫ز ﮔـردﻧﻔرازان ﺗواﺿﻊ ﻧﮑوﺳت‬
‫( ﮔدا ﮔر ﺗواﺿﻊ ﮐﻧد ﺧوی اوﺳت‬Saadi, 2005, p. 38).
‫ ﮔـردﻧﻔرازان‬is metonym for proud people.
‫ﺑـﮭﻧـﺎﮐـﺎردﯾـدھﻣـﻔـرﻣﺎی ﮐﺎر‬
‫( ﻧﺧواھﯽ ﮐﮫ ﺿﺎﯾﻊ ﺷود روزﮔﺎر‬Saadi, 2005, p. 75).
‫ ﻧـﺎﮐـﺎردﯾـده‬is metonym for experienced people.
‫ﻧﺷﺎﯾد ﭼو ﺑﯽدﺳت و ﭘﺎﯾﺎن ﻧﺷﺳت‬
‫( َﮔـرَ ﺗﻧـﮭـﯾﻣـﻧﮑر ﺑرآﯾد ز دﺳت‬Saadi, 2005, p. 121).
‫ ﺑﯽدﺳت و ﭘﺎﯾﺎن‬is metonym for lazy useless people.
Adjective Metonymy
Saadi used few adjective metonymies as shown below.
‫ﮐﮫ ﺑﺳﯾﺎر ﮔرمآزﻣودﺳت و ﺳرد‬
‫( ﺧـردﻣﻧدﺑـﺎﺷدﺟـﮭﺎندﯾده ﻣرد‬Saadi, 2005, p. 75).
There are two metonymies here: 1) ‫ ﺟﮭﺎندﯾده‬is metonym for experienced man; 2) ‫ ﮔرم و ﺳردآزﻣوده‬is also metonym for
experienced man.
‫ﮐﮫ ﺟﺎﺳوس ھمﮐﺎﺳﮫ دﯾدم ﺑﺳﯽ‬
‫( ﻣـﻧﮫ در ﻣـﯾـﺎن راز ﺑـﺎھـر ﮐﺳﯽ‬Saadi, 2005, p. 78).
‫ ھمﮐﺎﺳﮫ‬is metonym for friend and companion.
‫ب ﻧﺎﻣوس ﺑر روی ﮐﺎر؟‬
‫( ﭼـو در ُﺧﻔﯾﮭﺑـد ﺑﺎﺷم و ﺧﺎﮐﺳﺎر‬Saadi, 2005, p. 143).
ِ ‫ﭼﮫ ﺳود آ‬
‫ ﺧﺎﮐﺳﺎر‬is metonym for contemptible and weak.
Motanabbi used adjective metonymy in only one verse.
Shame is not a character of the hard-face wolf but of red-face lion (Al-Barqouqi, 2007, V.1, p.348).
Red-face is a metonym for shame.
Metonymy in Terms of Clarity and Secrecy
Metonymy is categorized into followings in terms of clarity and secrecy, minority and majority of figures.
Referential metonymy: in which there are few figures and secondary meaning is clear. ‘Referential metonymy, as
the most common type of metonymy, is currently used in modern statements (Shamisa, 2004, p. 96).
Figurative metonymy: in which there are many figures making difficult to understand metonym. Hence,
figurative metonymy is unlike referential one (ibid).
Secrecy: in which figures are hidden; so that, they cannot be found. As a result, it is difficult to transfer from
apparent meaning to inner meaning (ibid, p. 97).
Innuendo: it is a private metonym exchanged between two people. Innuendo is not clear or is not
essentially considered as innuendo for others. Innuendo is predicative term of which metonym is to warn, condemn
or ridicule someone. Hence, the audience becomes indignant (ibid, 98).
Most metonymies of Saadi and Motanabbi are referential. Saadi used 117 referential metonymies (89%),
13 figurative metonymies (10%) and 2 secrecies (1%). There is no example of innuendo in theosophical verses of
Bustan. Motanabbiused 10 referential metonymies (77%), 2 figurative metonymies (15%) and 1innuendo (8%).
There is no example of secrecy in theosophical verses of Bustan.
Referential Metonymy
As noted above, most metonymies of Saadi and Motanabbi are referential suitable for theosophical
concepts. Referential metonymies of Saadi and Motanabbi (particularly Saadi) are both effective and early detected
in their theosophical poems; so that, the audience can easily find their secondary meaning by context and
introductions of the discourse.
‫ﺷﻧـﯾـدﻣﮑـﮭﺟـﻣﺷﯾـدﻓـرّخﺳرﺷﺗﺑـﮭﺳرﭼﺷﻣﮫاﯾﺑـر ﺑﮫ ﺳﻧﮕﯽ ﻧﺑﺷت‬
‫ﺑـرﻓﺗﻧدﭼـوﻧﭼـﺷـﻣﺑـرھـم زدﻧد‬
‫( ﺑر اﯾن ﭼﺷﻣﮫ ﭼون ﻣﺎ ﺑﺳﯽ دم زدﻧد‬Saadi, 2005, p. 52).
‫ ﭼﺷم ﺑر ھم زدن‬is metonym for a very short time, instant.
‫ﮐـﮭﻔـرداﺑـﮫ دﻧدان ﺑری ﭘﺷت دﺳت‬
‫ ﺑر ﮐف دﺳت ﻧِﮫ ھر ﭼﮫ ھﺳت‬،‫(ﻣﮑن‬ibid, p.79)
‫ ﭘﺷت دﺳت ﺑﮫ دﻧدان ﮔزﯾدن‬is metonym for regret and remorse.
525
Intl. Res. J. Appl. Basic. Sci. Vol., 5 (4), 522-529, 2013
‫ﮐﮫ در ﺷوره ﻧﺎدان ﻧﺷﺎﻧد درﺧت‬
‫( ﻣﮑن ﺑﺎ ﺑدان ﻧﯾﮑﯽ ای ﻧﯾﮏﺑﺧت‬ibid, 125).
‫ درﺧت در ﺷوره ﻧﺷﺎﻧدن‬is metonym for fribble.
In any way the man walks in, his steps is equal to the size of his foot (Al-Barqouqi, 2007, V.1, p.107).
‘One’s steps being equal to the size of his foot’ is metonym for that one’s effort is equal to his endeavour.
Among people, there are bodies of which lives resemble death and death resembles lives (ibid, p. 223).
There are two metonymies here: 1) ‘life resembling death’ is metonym for being useless and 2) ‘death resembling
life’ is metonym for neglecting and disregarding someone.
Figurative Metonymy
Figurative metonymy in which tools to get meanings are abundant and metonym is difficultly understood
was used lesser than referential one by Saadi and Motanabbi in their theosophical poems. Some examples are as
follows:
‫ﭼو ﺑﯾﻧد ﮐﺳﺎن ﺑر ﺷﮑم ﺑﺳﺗﮫ ﺳﻧﮓ‬
‫( ﺑـﮭﺟـز ﺳﻧﮕدل ﻧﺎﮐﻧدﻣﻌـده ﺗﻧﮓ‬Saadi, 2005, p. 59).
Stoning on the belly is metonym for tolerating starvation.
‫ﺗو ﻣﺟﻣوع ﺑﺎش او ﭘراﮐﻧده ﮔﻔت‬
‫اﮔـراﺑﻠﮭﯾﻣُﺷﮏ را ﮔﻧده ﮔﻔت‬
‫ﭼﻧﯾن اﺳت ﮔو ُﮔﻧده ﻣﻐزی ﻣﮑن‬
‫( و ﮔر ﻣﯽرود در ﭘﯾﺎز اﯾن ﺳﺧن‬Saadi, 2005, p. 133).
‫ ُﮔﻧده ﻣﻐزی‬is metonym for arrogance, filth and nonsense.
‫ﭼـﮭﻣﯽﺑﺎﯾـدت ز آﺳﺗﯾن دراز؟‬
‫( ﺑرو ﺧواﺟﮫ ﮐوﺗﺎه ﮐن دﺳت آز‬Saadi, 2005, p. 147).
‫ آﺳﺗﯾن دراز‬is metonym for greed and avarice.
Motanabbi used figurative metonymy only for two verses:
Some people are satisfied with easy going; while foot is their vehicle and skin is their cloth (Al-Barqouqi, 2007, V.1,
p.324)
Foot being vehicle and skin being cloth is metonym for laziness (Manouchehrian, 2009, p. 274); since,
such idea is completely normal for Motanabbi whom the most important intellectual characteristic was ambition and
avarice and the greatest wish was to gain power and rule. As Ukbarainterpreted,this meaning brings the
theosophist to the highest rank. In fact, theosophist is content to the lowest living material in this world and satisfied
to obedience of divine order. Thus, such person is not lazy but has a great effort (ibid).
Open your eyes, leave dreams and highlight sword of the people (Al-Barqouqi, 2007, V.2, p. 296).
To open eyes is metonym for awareness.
Secrecy
Saadi used secrecy in only two cases:
1
‫ﮐﮫ ﺻﺎﺣﺑدﻻن ﺑﺎر ﺷوﺧﺎن ﺑرﻧد‬
‫( زﺑـوﻧﺑـﺎش ﺗﺎ ﭘوﺳﺗﯾﻧﺗدرﻧد‬Saadi, 2005, p. 127).
2
‫ ﭘوﺳﺗﯾن ﮐﺳﯽ را درﯾدن‬is a metonym for hard backbiting.
3
‫ﭼﻧـﺎن دان ﮐـﮫ در ﭘوﺳﺗﯾن ﺧودﺳت‬
‫( ﺗو را ھر ﮐﮫ ﮔوﯾد ﻓﻼن ﮐس ﺑدﺳت‬Saadi, 2005, p. 158).
‫در ﭘوﺳﺗﯾن ﺧود ﺑودن‬is a metonym for self-backbiting.
Innuendo
Some theorists, including IbnRashīq and Diyā' ad-DīnIbnAthīrconsidered metonymy and innuendo as two
separate discussions. According to them, metonymy involves speaking of something without using its subject term.
While, innuendo involves speaking of something implying other thing which is not spoken of (Shafie kadkani, 2007,
p. 146).
In any case, innuendo was categorized as a metonymy here. Following review of theosophical verses and
poems of Bustan and Motanabbi, however, it became clear that neither Saadi nor Motanabbi used innuendo,
except for one case used Motanabbi.
Youthfulness does not inhibit wisdom which is found in both youths and elders (Al-Barqouqi, 2007, V.1,
P.185).
Here, Motanabbiused innuendo for people who considered him unreasonable (because he was young)
stating that youthfulness does not inhibit wisdom which is found in both youths and elders. On the other word, he
believed that although he was young, he was already wise and patient before events of the universe made him
wise and patient.
1
Be humble when the veil is torn from off thy character
The veil being torn from off
3
Know that he who defames another revealeth his own faults
2
526
Intl. Res. J. Appl. Basic. Sci. Vol., 5 (4), 522-529, 2013
CONCLUSION
Metonymy is the best way for Saadito express theosophical concepts. On the other word, metonymy was
the highest among four figures of speech found in theosophical verses of Bustan followed by simile, metaphor and
figurative language; while, metonymy was the third highest, following metaphor and simile in theosophical poems of
Motanabbi.
In categorization of metonymy in terms of metonym, both Saadi and Motanabbi most used verbal or infinitive
metonymy. Motanabbi never used noun metonymy.
In categorization of metonymy in terms of clarity and secrecy, most metonymies used by both Saadi and Motanabbi
were referential suitable for theosophical concepts. Innuendo and secrecy were never used by Saadi and
Motanabbi, respectively.
Attachment to folk culture and excessive use of allegory for poetry is a major characteristic of theosophical poems
in Bustan of Saadi; since many allegories are founded upon different metonymies (referential, figurative, secrecy
and innuendo) frequency of metonymy is very high in theosophical verses of Saadi.
Referential metonymies of Saadi and Motanabbi (particularly Saadi) are both effective andearly detected in their
theosophical poems; so that, the audience can easily find their secondary meaning by context and introductions of
the discourse.
In general, primary goal of Saadi and Motanabbi was to express their theosophical concepts in a way that the
audience can easily understand those concepts. On the other hand, they were actually aware that merely
theosophical concepts without any figure of speech would result in boredom and resentment of the audience.
Considering this, thus, they composed verses which the reader both takes advantage of and enjoy important
theosophical concepts. Undoubtedly, the key to their success (particularly Saadi) was to use figures of speech in a
wisely fine form.
Table 1 and figures 1-4 statistically and accurately show findings.
Table1: frequency of metonymy in theosophical verses of Bustan and Motanabbi
Metonymy
Saadi
Motanabbi
Verbal or infinitive metonymy
113
12
metonymy in terms of metonym
Noun metonymy
13
Adjective metonymy
6
1
Referential metonymy
117
10
Metonymy in terms of clarity and
Figurative metonymy
13
2
secrecy
secrecy
2
Frequency of metonymy in terms of metonym
86%
10%
4%
adjective metonymy
verbal or infinitive metonymy
noun metonymy
Figure 1. theosophical verses of Bustan
527
Intl. Res. J. Appl. Basic. Sci. Vol., 5 (4), 522-529, 2013
92%
8%
adjective metonymy
verbal or infinitive metonymy
Figure 2. theosophical verses of Motanabbi
Frequency of metonymy in terms of clarity and secrecy
89%
10%
secrecy
1%
figurative
referential
Figure 3. theosophical verses of Bustan
528
Intl. Res. J. Appl. Basic. Sci. Vol., 5 (4), 522-529, 2013
77%
15%
8%
Innuendo
figurative
Referential
Figure 4. theosophical verses of Motanabbi
REFERENCES
Al-Barqouqi AR.2007. an Introduction to Divan of Motanabbi (Vol. I). Beirut: Dar Al-Kotob Al-Arabi.
Asgari S. 2008. Theosophy between Motanabbi and Saadi (Comparative Study) (1st ed.). Semnan: University of Semnan.
Esfandiarpoor H.2009. Comparative Analysis of Rhetorics in Arabic and Persian Literature. Studies on Comparative Literature , III (10), 45-70.
Fakhouri H. 1986. An Introduction in the History of Arabic Literature. Beirut: Dar-Al Jalil.
Farrukh, O. (1968). History of Arabic Literature (Vol. II). Beirut: Dar-Al-Elm LelMalaein.
Fazeli M. 1986. Study and Criticism in Important Rhetorical Matters (1st ed.). Tehran: Institute of Cultural Studies.
Fotouhi M.2007. Rhetorics of Imageries (1st ed.). Tehran: Sokhan.
Homaei JD. 1996. Rhetorical Techniques and Figures of Speech (12th ed.). Tehran: Homa.
Jorjani AG.1989. Signs of Miracles in the Qur'an. (S. Radmanesh, Trans.) Mashhad: Astan Quds Razavi.
Khazaeli M.1983. Description of Bustan (4th ed.). Tehran: Javidan.
Manouchehrian A.2009. Translation and Analysis of Motanabbi's Divan (1st ed., Vol. II). Tehran: Zavar.
Moein M.2009. Persian Glossary (4th ed., Vol. I). (A.-A.-A. Alizadeh, Ed.) Tehran: Ashja'a.
Mohseni A.2000. Imageries in Motanabbi. PhD Thesis, University of Tarbiat Modares, Literature Faculty.
Saadi MD. 2005. Bustan of Saadi (Saadi Nameh) (8th ed.). (G. Yousefi, Ed.) Tehran: Kharazmi.
Sakaky AY. 1937. the Key to Sciences (1st ed.). Egypt: Halabi Press.
Shafie kadkani M.2007. Figures of Speech in Persian Poetry (11th ed.). Tehran: Agah.
Shamisa S. 1993. Expression (3rd ed.). Tehran: Ferdos.
Shamisa S.2004. Expression and Meanings (8th ed.). Tehran: Ferdos.
Vahidian Kamyar T. 1996. Metonymy, Painting of the Language. The Academy of Persian Language and Literature , 8 (4), 55-75.
529