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The concept of melodic progression (Seyir) in Persian classical music

Yıl 2023, , 213 - 230, 30.06.2023
https://doi.org/10.12975/rastmd.20231123

Öz

Melodic progression is one of the most essential elements of the “Mode” definition in Iranian and Arabic-Turkish music. There is a distinctive manifestation of this concept in Persian classical music due to the distinctive features of Dastgāh. This article aims to trace some continuities in the concept of melodic progression, reaching from the earliest medieval treatises, through the Safavid period, and into the modern era, when the Dastgāh became dominant. In this musical system the concept of melodic progression has recently been termed Seyir-e Naghmegi, where Seyir is used as an acronym for that concept. The purpose of this study is to explore the role and position of Seyir within the Dastgāhi system. So this study’s problems are: Due to the multi-layered structure of the Dastgāh, how many levels is the concept of Seyir defined? How are the different levels of the Seyir concept related to each other? The recent reports on Seyir in the literature on the subject, from the micro to macro levels, have been discussed separately. Thus, the purpose of the study was to come to a conclusion by describing different repertoire narrations and deductive reasoning in order to draw a conclusion. Using a descriptive-analytic approach, the article collected written information as library studies and discussed it. Manuscripts and treatises are also studied using the historical method. According to this study, the Seyir concept appears at three levels, each of which is independent, coherent, and contiguous. According to the article, the following three levels have been identified: Micro level: Gūsheh, Middle level: Āvāz, Macro level: Dastgāh. This study demonstrates that Seyir, as an abstract concept in a modal structure, does not define “melody” in any exact sense, thus forcing the melody to conform to the exact expression of the mode. The concept of Seyir in a Dastgāhi system, as a framework that is closed in the dimensions of seven Dastgāh-hā and five or with a grace of six Āvāz-hā, offers the possibility of endogenizing new modes on previously used platforms within the system. While the use of different permutations of the tetrachords and pentachords gives “98 Circles” the concept of Seyir can create infinite modes. In short, the Seyir in its general and common sense in the Iranian and Arabic-Turkish field refers to a set of modal aesthetic criteria that provides the basis for transforming mode into a definite and tangible form. As Seyir progresses from abstraction (sound scale) to determination (melody), it incorporates concepts such as melodic figures. In this regard, Seyir’s ability to organize new modes on a mutual scale with existing modes is expanded.

Kaynakça

  • Al-Fârâbi (2014). Al-Mūsiqiyya Al-Kabir. Tehrân: Soroush.
  • Al-marâghi, ‘Abdul-Qâder (1966). Maqâsed Al-Alhân, by Taqi Binesh. Tehrân: Bongâh-e Tarjomeh.
  • Al-Marâghi, ‘Abdul-Qâder (1987). Jâme’ Al- Alhân, by Taqi Binesh. Tehrân: Bongah-e Tarjomeh.
  • Al-Shirâzi, Qutb Al-Din (2009). Dorrat Al-Tâj, corrected by Nasrollâh Nâsehpour. Tehrân: Farhangestân-e Honar.
  • Al-Urmawi, Safi Al-Din (2006). Al-Advâr Fi Al-Musiqi, by Ario Rostami. Tehrân: Mirâs-e Maktūb.
  • As’adi, H. (2003). Theoretical Foundations of Persian Classical Music: Dastgâh as a Multi- Modal Cycle. Mâhūr Music Quarterly, 22: 43- 56.
  • As’adi, H. (2006). The concept and structure of the Dastgâh in Persian classical music: A comparative study of the Radif, unpublished doctoral dissertation. Faculty of Art, Tarbiat Modarres University.
  • As’adi, H. (2008). Shades of Modes: A Comparative Study on the Structure of Âvâz-e Bayât-e Esfahân. Mâhūr Music Quarterly, 41: 47-57.
  • Ayari, M., and Stephen M. (2003). Aural Analysis of Arabic Improvised Instrumental Music (Taqsim). Music Perception, 21(2): 159- 216.
  • Aydimir, M. (2010). Turkish Music Makâm Guide. Istanbul: Pan Yayincilik.
  • Bukhâri, M. (2013). Translation of Bukhâri’s commentary on Urmawi’s Al-Advâr, Translated and corrected by
  • Seyyed ‘Abdullah Anwar. Tehrân: Farhangestân-e Honar.
  • Cantemir, D. (n.d. a). Kìtâb-i Ilmül Müsîkî ala Vech’l-Hurûfât. Istanbul Üniversitesi Kütüphanesi, Türkiyât Enstitusu, No. 5636.
  • Cantemir, D. (n.d. b). Kìtâb-i Ilmül Müsîkî ala Vech’l-Hurûfât. Istanbul Üniversitesi Kütüphanesi, Türkiyât Enstiusu, No. 2768; edition by Yalçîn Tura, Istanbul, 1976.
  • Châlesh, M., and As’adi, H. (2017). Seyir in Persian Classical Music (Case Study: Darâmad-e Avâz-e bayâte- Esfahân). Honar-hâ-Ye-Zibâ: Honar-hâ-Ye-Namâyeshi Va Mūsiqi, 22(2): 81- 91. DOI: 10.22059/jfadram.2017.62971.
  • Ederer, E. B. (2011). The Theory and Praxis of Makam in Classical Turkish Music 1910-2010. Santa Barbara, CA: University of California, Santa Barbara.
  • Farhat, H. (1990). The Dastgâh Concept in Persian Music. New York: Cambridge.
  • Farraj, J., and Abu Shumays S. (2019). Inside Arabic Music; Arabic Maqâm Performance and Theory in the 20th Century. New York: Oxford University Press.
  • Feldman, W. (1993). Ottoman Sources on the Development of the Taksîm, Yearbook for Traditional Music, 25, Musical Processes in Asia and Oceania: 1-28.
  • Feldman, W. (1996). Music of the Ottoman court: makam, composition and the early Ottoman instrumental repertoire. Berlin: VWB.
  • Hadjâriân, M. (2006). Maqâm in Persian musicology. Available at: https://www.cgie. org.ir/fa/news/84009.
  • Hadjâriân, M. (2007). Backgrounds of the evolution of Iranian Dastgâhi music formulation. Farhangshenâsi-e Mūsiqi-e Iran, 2: 2-27.
  • Harizanov, G. (2014). The Makâm System as a Metatheory for Interpreting Bulgarian Traditional Songs. In Maqâm: Historical Traces and Present Practice in Southern European Music Traditions, edited by Jürgen Elsner, Gisa Jähnichen, and Jasmina Talam. Newcastle: Cambridge.
  • Hedâyat, M. (1939). Majma’ Al-Advâr, Manuscript of the Senate Library.
  • Kordmâfi, S. (2012). An approach to theoretical conceptof“JOMOU’ENAGHESE”InSystematist treatises. Honar--Ha-Ye-Ziba:Honar-Ha-Ye- Namayeshi Va Mosighi, 3(2), 47-54.
  • Kordmâfi, S. (2021). The Flexibility of Dastgâh; Intrinsic or Extrinsic? Thoughts on the Theoretical, Repertorial and Geographical Origins of Dastgâh in Classical Persian music (Part l). Mâhūr Music Quarterly, 87: 87-47.
  • Meisami, S. H. (2010). A study and analysis of classical music in Qazvin (from the Safavid period to the late Qajar period), Volume 1. Tehrân: Sureye Mehr.
  • Mohâfez, A. (2011). Maqâm-e Delkash: A Comparative Look at the Concept and Characteristics of Maqâm in Persian Dastgâhi Music. Mâhūr Music Quarterly, 53: 142-150.
  • Mohammadi, M. (2017). Modal Modernities: Formations of Persian Classical Music and the Recording of a National Tradition. Utrecht University.
  • Popescu-judetz, E. (2002). Tanburi Küçük Artin; A Musical Treatise of the Eighteenth Century. Istanbul: Pan Yayıncılık.
  • Powers S., Harold (1958). Mode and Raga. The Musical Quarterly, (XLIV) 4: 448–460.
  • Powers, H. (2003). Mode as a Musicological Concept, translated by Ali Papli Yazdi. Mâhūr Music Quarterly, 22, 144-121.
  • Pourjavady, A. H. (2006). Nasim-e Tarb. Tehrân: Farhangestân-e Honar.
  • Pourjavady, A. H. (2019). Music Making in Iran: Developments between the Sixteenth and Late Nineteenth Centuries. A dissertation submitted to the Graduate Faculty in music in partial fulfillment of the requirements for the degree of Doctor of Philosophy. The City University of New York.
  • Sanayei, S. (2022a). Comparative Analysis of The Position and Structure of “Âvâz-e Bayât-e Kord” in The Radifs of Iranian Classical Music, A Thesis Submitted in for the Degree of Master of Arts in Ethnomusicology under supervision of Dr. Houman As’adi, Department of Music, College of Fine Arts, Department of Music.
  • Sanayei, S. (2022b). The Modal Arrangement of the Dastgâh and its Effect on the Representation of Modal Entities and the Possibility of Expanding the Repertoire; Case Study: Mokhâlef-E Segâh– Bayât-E Isfahân-E Qadim & Nayshâbūrk-E Mâhūr. Honar--Ha-Ye-Ziba: Honar-Ha-Ye-Namayeshi Va Mosighi 27(3), 5-16. doi: 10.22059/ jfadram.2022.342530.615667.
  • Shiloah, A. (1981). The Arabic Concept of Mode. Journal of the American Musicological Society, 34(1): 19–42.
  • Shirâzi, F. A. (1997). Bohūr Al-Alhân. Tehrân: Forūghi.
  • Signell, K. (1986). Makâm; Modal Practice in Turkish Art Music. New York: Da Capo Press.
  • Signell, K. (2002). Contemporary Turkish Makam Practice, in The Garland Encyclopedia of World Music: The Middle East (Part 2), Edited by Danielson V., Dwight Reynolds, & Scott Marcus. Routledge: 47-58.
  • Signell, K. (2008) (1977/1985). Makam: Modal Practice In Turkish Art Music. Nokomis, FL: Usul Editions (1977 Providence: Asian Music Publications/1985 Cambridge: Da Capo).
  • Simms, R. (2004). The Repertoire of Iraqi Maqâm. Maryland: Scarecrow Press.
  • Tahmâsbi, A. (2020). Sayr Dar Sayyâreh-hâ. Tehrân: Mâhūr.
  • Talâi, D. (1993). A New Approach to the Theory of Persian art Music. Tehrân: Mâhūr.
  • Wright, O. (1990). Çargâh in Turkish Classical Music: History versus Theory, Bulletin of the School of Oriental and African Studies, University of London, 53 (2): 224-244.
  • Wright, O. (2019). Music Theory in the Safavid Era. New York: Routledge.

The concept of melodic progression (Seyir) in Persian classical music

Yıl 2023, , 213 - 230, 30.06.2023
https://doi.org/10.12975/rastmd.20231123

Öz

Melodic progression is one of the most essential elements of the “Mode” definition in Iranian and Arabic-Turkish music. There is a distinctive manifestation of this concept in Persian classical music due to the distinctive features of Dastgāh. This article aims to trace some continuities in the concept of melodic progression, reaching from the earliest medieval treatises, through the Safavid period, and into the modern era, when the Dastgāh became dominant. In this musical system the concept of melodic progression has recently been termed Seyir-e Naghmegi, where Seyir is used as an acronym for that concept. The purpose of this study is to explore the role and position of Seyir within the Dastgāhi system. So this study’s problems are: Due to the multi-layered structure of the Dastgāh, how many levels is the concept of Seyir defined? How are the different levels of the Seyir concept related to each other? The recent reports on Seyir in the literature on the subject, from the micro to macro levels, have been discussed separately. Thus, the purpose of the study was to come to a conclusion by describing different repertoire narrations and deductive reasoning in order to draw a conclusion. Using a descriptive-analytic approach, the article collected written information as library studies and discussed it. Manuscripts and treatises are also studied using the historical method. According to this study, the Seyir concept appears at three levels, each of which is independent, coherent, and contiguous. According to the article, the following three levels have been identified: Micro level: Gūsheh, Middle level: Āvāz, Macro level: Dastgāh. This study demonstrates that Seyir, as an abstract concept in a modal structure, does not define “melody” in any exact sense, thus forcing the melody to conform to the exact expression of the mode. The concept of Seyir in a Dastgāhi system, as a framework that is closed in the dimensions of seven Dastgāh-hā and five or with a grace of six Āvāz-hā, offers the possibility of endogenizing new modes on previously used platforms within the system. While the use of different permutations of the tetrachords and pentachords gives “98 Circles” the concept of Seyir can create infinite modes. In short, the Seyir in its general and common sense in the Iranian and Arabic-Turkish field refers to a set of modal aesthetic criteria that provides the basis for transforming mode into a definite and tangible form. As Seyir progresses from abstraction (sound scale) to determination (melody), it incorporates concepts such as melodic figures. In this regard, Seyir’s ability to organize new modes on a mutual scale with existing modes is expanded.

Kaynakça

  • Al-Fârâbi (2014). Al-Mūsiqiyya Al-Kabir. Tehrân: Soroush.
  • Al-marâghi, ‘Abdul-Qâder (1966). Maqâsed Al-Alhân, by Taqi Binesh. Tehrân: Bongâh-e Tarjomeh.
  • Al-Marâghi, ‘Abdul-Qâder (1987). Jâme’ Al- Alhân, by Taqi Binesh. Tehrân: Bongah-e Tarjomeh.
  • Al-Shirâzi, Qutb Al-Din (2009). Dorrat Al-Tâj, corrected by Nasrollâh Nâsehpour. Tehrân: Farhangestân-e Honar.
  • Al-Urmawi, Safi Al-Din (2006). Al-Advâr Fi Al-Musiqi, by Ario Rostami. Tehrân: Mirâs-e Maktūb.
  • As’adi, H. (2003). Theoretical Foundations of Persian Classical Music: Dastgâh as a Multi- Modal Cycle. Mâhūr Music Quarterly, 22: 43- 56.
  • As’adi, H. (2006). The concept and structure of the Dastgâh in Persian classical music: A comparative study of the Radif, unpublished doctoral dissertation. Faculty of Art, Tarbiat Modarres University.
  • As’adi, H. (2008). Shades of Modes: A Comparative Study on the Structure of Âvâz-e Bayât-e Esfahân. Mâhūr Music Quarterly, 41: 47-57.
  • Ayari, M., and Stephen M. (2003). Aural Analysis of Arabic Improvised Instrumental Music (Taqsim). Music Perception, 21(2): 159- 216.
  • Aydimir, M. (2010). Turkish Music Makâm Guide. Istanbul: Pan Yayincilik.
  • Bukhâri, M. (2013). Translation of Bukhâri’s commentary on Urmawi’s Al-Advâr, Translated and corrected by
  • Seyyed ‘Abdullah Anwar. Tehrân: Farhangestân-e Honar.
  • Cantemir, D. (n.d. a). Kìtâb-i Ilmül Müsîkî ala Vech’l-Hurûfât. Istanbul Üniversitesi Kütüphanesi, Türkiyât Enstitusu, No. 5636.
  • Cantemir, D. (n.d. b). Kìtâb-i Ilmül Müsîkî ala Vech’l-Hurûfât. Istanbul Üniversitesi Kütüphanesi, Türkiyât Enstiusu, No. 2768; edition by Yalçîn Tura, Istanbul, 1976.
  • Châlesh, M., and As’adi, H. (2017). Seyir in Persian Classical Music (Case Study: Darâmad-e Avâz-e bayâte- Esfahân). Honar-hâ-Ye-Zibâ: Honar-hâ-Ye-Namâyeshi Va Mūsiqi, 22(2): 81- 91. DOI: 10.22059/jfadram.2017.62971.
  • Ederer, E. B. (2011). The Theory and Praxis of Makam in Classical Turkish Music 1910-2010. Santa Barbara, CA: University of California, Santa Barbara.
  • Farhat, H. (1990). The Dastgâh Concept in Persian Music. New York: Cambridge.
  • Farraj, J., and Abu Shumays S. (2019). Inside Arabic Music; Arabic Maqâm Performance and Theory in the 20th Century. New York: Oxford University Press.
  • Feldman, W. (1993). Ottoman Sources on the Development of the Taksîm, Yearbook for Traditional Music, 25, Musical Processes in Asia and Oceania: 1-28.
  • Feldman, W. (1996). Music of the Ottoman court: makam, composition and the early Ottoman instrumental repertoire. Berlin: VWB.
  • Hadjâriân, M. (2006). Maqâm in Persian musicology. Available at: https://www.cgie. org.ir/fa/news/84009.
  • Hadjâriân, M. (2007). Backgrounds of the evolution of Iranian Dastgâhi music formulation. Farhangshenâsi-e Mūsiqi-e Iran, 2: 2-27.
  • Harizanov, G. (2014). The Makâm System as a Metatheory for Interpreting Bulgarian Traditional Songs. In Maqâm: Historical Traces and Present Practice in Southern European Music Traditions, edited by Jürgen Elsner, Gisa Jähnichen, and Jasmina Talam. Newcastle: Cambridge.
  • Hedâyat, M. (1939). Majma’ Al-Advâr, Manuscript of the Senate Library.
  • Kordmâfi, S. (2012). An approach to theoretical conceptof“JOMOU’ENAGHESE”InSystematist treatises. Honar--Ha-Ye-Ziba:Honar-Ha-Ye- Namayeshi Va Mosighi, 3(2), 47-54.
  • Kordmâfi, S. (2021). The Flexibility of Dastgâh; Intrinsic or Extrinsic? Thoughts on the Theoretical, Repertorial and Geographical Origins of Dastgâh in Classical Persian music (Part l). Mâhūr Music Quarterly, 87: 87-47.
  • Meisami, S. H. (2010). A study and analysis of classical music in Qazvin (from the Safavid period to the late Qajar period), Volume 1. Tehrân: Sureye Mehr.
  • Mohâfez, A. (2011). Maqâm-e Delkash: A Comparative Look at the Concept and Characteristics of Maqâm in Persian Dastgâhi Music. Mâhūr Music Quarterly, 53: 142-150.
  • Mohammadi, M. (2017). Modal Modernities: Formations of Persian Classical Music and the Recording of a National Tradition. Utrecht University.
  • Popescu-judetz, E. (2002). Tanburi Küçük Artin; A Musical Treatise of the Eighteenth Century. Istanbul: Pan Yayıncılık.
  • Powers S., Harold (1958). Mode and Raga. The Musical Quarterly, (XLIV) 4: 448–460.
  • Powers, H. (2003). Mode as a Musicological Concept, translated by Ali Papli Yazdi. Mâhūr Music Quarterly, 22, 144-121.
  • Pourjavady, A. H. (2006). Nasim-e Tarb. Tehrân: Farhangestân-e Honar.
  • Pourjavady, A. H. (2019). Music Making in Iran: Developments between the Sixteenth and Late Nineteenth Centuries. A dissertation submitted to the Graduate Faculty in music in partial fulfillment of the requirements for the degree of Doctor of Philosophy. The City University of New York.
  • Sanayei, S. (2022a). Comparative Analysis of The Position and Structure of “Âvâz-e Bayât-e Kord” in The Radifs of Iranian Classical Music, A Thesis Submitted in for the Degree of Master of Arts in Ethnomusicology under supervision of Dr. Houman As’adi, Department of Music, College of Fine Arts, Department of Music.
  • Sanayei, S. (2022b). The Modal Arrangement of the Dastgâh and its Effect on the Representation of Modal Entities and the Possibility of Expanding the Repertoire; Case Study: Mokhâlef-E Segâh– Bayât-E Isfahân-E Qadim & Nayshâbūrk-E Mâhūr. Honar--Ha-Ye-Ziba: Honar-Ha-Ye-Namayeshi Va Mosighi 27(3), 5-16. doi: 10.22059/ jfadram.2022.342530.615667.
  • Shiloah, A. (1981). The Arabic Concept of Mode. Journal of the American Musicological Society, 34(1): 19–42.
  • Shirâzi, F. A. (1997). Bohūr Al-Alhân. Tehrân: Forūghi.
  • Signell, K. (1986). Makâm; Modal Practice in Turkish Art Music. New York: Da Capo Press.
  • Signell, K. (2002). Contemporary Turkish Makam Practice, in The Garland Encyclopedia of World Music: The Middle East (Part 2), Edited by Danielson V., Dwight Reynolds, & Scott Marcus. Routledge: 47-58.
  • Signell, K. (2008) (1977/1985). Makam: Modal Practice In Turkish Art Music. Nokomis, FL: Usul Editions (1977 Providence: Asian Music Publications/1985 Cambridge: Da Capo).
  • Simms, R. (2004). The Repertoire of Iraqi Maqâm. Maryland: Scarecrow Press.
  • Tahmâsbi, A. (2020). Sayr Dar Sayyâreh-hâ. Tehrân: Mâhūr.
  • Talâi, D. (1993). A New Approach to the Theory of Persian art Music. Tehrân: Mâhūr.
  • Wright, O. (1990). Çargâh in Turkish Classical Music: History versus Theory, Bulletin of the School of Oriental and African Studies, University of London, 53 (2): 224-244.
  • Wright, O. (2019). Music Theory in the Safavid Era. New York: Routledge.
Toplam 46 adet kaynakça vardır.

Ayrıntılar

Birincil Dil İngilizce
Konular Müzik, Müzik Teorileri, Müzikoloji ve Etnomüzikoloji, Müzik (Diğer)
Bölüm Orijinal araştırma
Yazarlar

Sina Sanayei 0000-0003-3474-3518

Erken Görünüm Tarihi 27 Haziran 2023
Yayımlanma Tarihi 30 Haziran 2023
Yayımlandığı Sayı Yıl 2023

Kaynak Göster

APA Sanayei, S. (2023). The concept of melodic progression (Seyir) in Persian classical music. Rast Musicology Journal, 11(2), 213-230. https://doi.org/10.12975/rastmd.20231123

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