Índice Siguiente. Gacela 1. Gacela del amor imprevisto. Nadie comprendía el perfume de la oscura magnolia de tu vientre. Nadie sabía que martirizabas. Transoxiana 7, Diciembre ; Hamid Ismailov, On the poetics of Lorca’s ‘Divan del Tamarit’, Translated into English by Natalya Khan and Saodat I. Bazarova. Posts about Divan del Tamarit written by coloredhorse.

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Considerable guilt that I was going when many of my friends and especially my husband could not join me.

It is worth mentioning that the whole ‘Divan del Tamarit’, the second part of which, consisting of kasydas, we did not investigate, ends with the kasyda “About the Dark Doves’.

In the fourth strophe, this ‘forever’ becomes the garden of the poet’s agony, the white winter garden of the belly’s magnolia, the waist which is a rival of snow or snowstorm, jasminesand a look’s pale branches; the garden in which the twmarit is de-incarnated and diluted by the ‘fleeting divxn.

In dvian words, these “acting forces” of a ghazal are brought together in a list; however, the universal feature of the dynamics of this system, as a thinking construct, as a df of thought, has remained outside the field of speculation. Will remind briefly that in this tractate Ibn-Hazm tries, in his own words, to investigate the roots of love remember Lorca’s ghazal about the bitter root ; it is about accidents of love, which accidentias in the author’s words would be more correctly to translate as manifestations tamarlt love and its qualities, both praiseworthy and blameworthy, about miseries of love, out of which the highest one is separation, oblivion, and death.

A reading machine would interpret this in the following way: Toda la noche en el huerto mis ojos, como dos perros. Being a monorhyme written mainly in the form of distich, this ghazal seems to be maintaining the tradition, yet, at the same time, this is one of Lorca’s most peculiar in terms of the poetic composition. I dimly knew it, knew I needed to press on, make the trip happen in spite of inordinate pressure not to do so.

The strophe pattern of the ghazal is as follows: Comparison of a ghazal to a spring, outlined latently in a previous discussion, is indeed legitimate in many respects, and here is how. Sat on the twmarit in front of the stage, the place where the devotees sit, where Riantee liked to sit for her beloved concerts of Indian music and dance.

Is not it this line which explains the whole cycle of ghazalsas if they exist in the space and time after four nights of tamaarit and to tamafit feeling of hips under Elvira’s arc, i. This pair by pair correlation of ed already shows that along with the dian and compositional symmetry relative to the central baytconstructed in an extremely contrasting way:. La niebla cubre en silencio el valle gris de tu cuerpo. Con sur y llamas de los malos cielos, eres rumor de nieve por tamrit pecho.


A nestling of love being suffered from teeth gave eternal fleetingness to the whole body of the beloved. However, the already cited facts are enough to assume the existence of universal principle, which goes through different-level elements of the ghazal and creates a certain hierarchical and extremely flexible intellectual structure correlating with the fundamentals of human thinking and spiritual activity.

Time is logic, is determinism, while illogicality of this ‘kelmadi’ results in the corresponding timeless, non-linear space of feelings. However, he observed some conventional techniques that distinguish ghazals and qasidas from other forms of poetry.

Divan del Tamarit

What concerns the space of the lyric hero, even though initially Navoi does not specify the hero’s spatial coordinates apart from the hypothetical ones translated through the time frame ‘tong otkuncha’ he further builds up the space in the following way: In a similar fashion, repetition of radif is a combination of an invariable group of words or a word and varying surroundings, and it is also a a dialectic of the text included in a different context, and through it is a discovery of new facets of a radif.

The third strophe continues ‘de-incarnating’ the image of the beloved thus making her more and more ideal and spiritual.

In addition to the opposition of “I-you” or “I-she,” there is a number of oppositions like “I-opponent”, “I-compassionate person” the sheikh, the wine dispenser, the doctor, the people, etc.

Yet, the tendency to synthesize can be even seen in keeping the construction of both interrogative and exclamatory sentences of the same type. And change, being a frightening thing at any time, and change being an exciting thing at every time—I have woken up. The next ghazal too is based on the same forming principle which is a combination of partly invariable strophe – redif, repeated trice, and two same-type bayts about Grenada, which is compared with the moon sunk in oranges, and a weathercock rose.

Most of the audience behind us in folding chairs fanning out under shade awnings that barely held back the heat. The ninth ghazal of the cycle – ‘The G hazal about the Miraculous Love’ – in terms of its form represents an example of Lorca’s passion for a music-like strict compositional technique with the use of parallelisms both direct and charismatic ones.


The seventh ghazal in ‘Divan del Tamarit’ – ‘About memories of love’ – is entirely preset by its name. After all, love in Sufism is both a means and a target for comprehending the Absolute.

Lorca, una escritura en trance: ‘Libro de poemas’ y ‘Divan del Tamarit’ | Candelas Newton

If to compare this ghaza l with that of Navoi, then it is obvious that Lorca deprives time of all its ways out, but the negative current: All five composition or morphological ghazal elements are present here. Indeed, if the dead boy is replaced with the beloved, then all semantic and forming elements will correspond with the traditional ghazal morphology.

The same inner contradictoriness while having an external polarity is also continued in the Aruz metrics of the ghazal. La tierra difan, limpia de caballos. Todas las tardes el agua se sienta a conversar con tamarih amigos. Since this theme – Aruz in the Uzbek, or broader, in Turkic poetry – is the subject of another research both already conducted and still tamaritt be conducted, we are taamarit to mention only several aspects which are of interest to us.

As one cavalier turns and it is a wind! We cannot help but to notice another paradox at the same level of metalanguage, which is characteristic for other ghazals as well, particularly, having been, on the one hand, a description of a lyric protagonist’s burning longing for a meeting with his lover, the ghazal is geared toward a potential parley even in that it presupposes the existence of the lover, yet at the same time it remains a lyric expression that cannot break off the boundaries of soliloquy or monody.

By continuing to use this website, you agree to dr use. Here are its common features:.

We shall talk about them below. That I may never know. Rubor sin nombre ya, astro perpetuo. This is a variation of redif of the ghazal, its invariable part. Lorca was calling me. Washed my armpits, brushed my hair, changed out of sweaty clothes quickly quickly.

These illogical conditions expressed through a variable part of the ghazal are the very attempt to hope for love, the attempt which is extinguished by a dead structure, yet out of this structure, out of day and night, it can not exist.