LANGUAGES OF AFFINITY

Michael Pifer
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Abstract

There is a widespread assumption that Rumi’s son, Sultan Valad, faced an unbearable agony at the thought of succeeding his father. Whereas Rumi is seen as generative and productive, Sultan Valad’s poetry is viewed as less vital and reductive. In many ways, this assumption extends to the earliest literary works composed in Anatolian Turkish, since Sultan Valad helped to inaugurate Turkish as a literary language. He composed the Rabab-nama (Book of the Rebec) in Arabic, Persian, Greek, and Turkish, encoding these languages in the enticing meter of his father’s masterwork. Although the concept of imitation was multifaceted in pre-modern Anatolia, this chapter shows that Sultan Valad did not conceive of literary emulation as a reductive, anxiety riddled act. Instead, by ‘following’ in the style of his father, Sultan Valad constructed a new literary genealogy for his interpretive community—a genealogy that encompassed not only works of Persian poetry, but also Greek and Turkish, now seen as fit to make meaning Islamically.
亲和语言
人们普遍认为,鲁米的儿子苏丹·瓦拉德(Sultan Valad)一想到继承父亲的王位,就感到难以忍受的痛苦。鲁米的诗歌被认为是多产的,而苏丹·瓦拉德的诗歌则被认为是不那么重要和简化的。在许多方面,这种假设延伸到安纳托利亚土耳其语创作的最早的文学作品,因为苏丹瓦拉德帮助开创了土耳其语作为一种文学语言。他用阿拉伯语、波斯语、希腊语和土耳其语编写了《拉巴-纳玛》(《雷贝克之书》),将这些语言编码成他父亲杰作中诱人的韵律。尽管在前现代的安纳托利亚,模仿的概念是多方面的,但本章表明,苏丹·瓦拉德并不认为文学模仿是一种简化的、充满焦虑的行为。相反,通过“追随”他父亲的风格,苏丹瓦拉德为他的阐释团体构建了一个新的文学谱系——一个不仅包括波斯诗歌作品,还包括希腊和土耳其诗歌作品的谱系,现在被视为适合于伊斯兰意义。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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