JOURNAL OF LANGUAGE AND LITERATURE FACULTY OF LETTERS AND HUMANITIES
Year:2007 | Volume:40 | Issue:1 (156)|Papers Count:14

It is more than two hundred years that "Dashte Morglzijb" has been identified as Pasargadae, the Persian first capital. According to the Greek historians, the capital city was built by Cyrus the Great, on the glory of his victory over Asryages the last Median king. Because of the link between Pasargadae and Cyrus the Great- The founder of Persian Empire- and because of the archaeological and ancient sites, this place has turned into a historical and cultural treasure. Following the arrival of the European travelers to Iran from 17th century onwards, especially during the Scifauid Eidra, special attention was paid to this place.This attention was doubled when Orientalism was developing in Europe in 19th century. In spite of the researches done on and about the etymology and the meaning of Pasargadae and this historical place, lots of other researches are also in progress and as a result of these researches many discrepancies appeared. The writer of this article, first looks at the geographical position of the area, and then reviews the studies and the researches done about Pasargadae in order to study and examine the etymology and the meaning of Pasargadae based on the latest archaeological data and historical evidences of Iranian and Greek texts.

One of the ancient and historical places of the plain of Toos in khorasan is Cheshmeh Sabz (the green spring), in which its name has been repetitively mentioned in the historic and classic texts such as Shahnameh, bndhesh, atc. In all thee texts the spring has been mentioned as a holy site or a famous lake or a place in which one of the Sasanid kings has been strangely killed. It seems that this spring has kept its holiness in the Islamic era as well; because the sources of this period also mention these points about the spring. The writer of this article presents an etymological study of the name of this green spring and the reasons for its holiness, consulting all historical texts that have mentioned something about it.

The writer of this article compares and contrasts adverb in Persian and Russian languages. Because of the different grammatical structures of Persian and Russian languages, a comparative study of these two languages can be a great help for the Persian students who are learning Russian as a foreign language. Adverb is a part of the sentence which is usually considered after noun, adjective and verb. In Persian and Russian languages adverb is divided into different forms. Adverb has a comprehensive function in both languages. Adverbs do not have any effect on the structures of the sentences and do not change the grammatical category of other words. In Russian language, adverb has a syntagmatic relation with other words in the sentence; in Persian language the situation also remains the same. Other parts of the sentence like noun, adjective and verb can also have adverbial functions in the sentence.

Language expression has different representations such as written form, speech and sign. Speech is the most significant form of expression and is of two kinds: written form and spoken form. In spoken form, words convey the meanings. Arabic language has some significant features that separate it from other languages. One of these features is succinctness. This feature is so significant in Arabic language that this language is called the language of succinctness. This feature is also greatly used in the Holy Quran, so that succinctness of expression in this Divine Book is called Helyat-al Qyran (the ornament of Quran). The art of succinctness lies in the fact that one can convey concepts or meanings with the least number of words. Syntactic Tazmin is a kind of succinctness that using just one word brings two meanings to the mind of the reader. Although succinctness runs in noun, verb and letter but its maximum use is in verb, so that a verb holds the meaning of another verb as well. This paper is an attempt to define different kinds of rhetoric modes of Tazminin the Holy Quran.

Darqjat-al Mo'amelot by Abu Abd-al Rahman Selmi is one of the first dictionaries which is unfortunately not known by the researchers. In his dictionary, Selmi has described 44 mystic terms. To do this, he has used 400 other mystic terms. The writer of this article has analyzed and studied Selmi's dictionary with the evaluation standards from Yakov Malkil's point of view. He then studies Selmi's approach in selecting word and phrases in compiling his dictionary and the value and place of this dictionary in the process of compiling dictionaries.

The writers of this article discuss lexical processing in mind. In presenting lexical processing, the writers use Lexical Access Model. This model is based on semantic connectionist network and its mechanism is based on interactive activation processing. With the help of some efficient features such as frequency, semantic prime and the repetition of semantic prime, on the process of lexical access, the findings of this research show that this model is applicable in removing lexical ambiguities of homograph words.

Traditional grammarians have not known the subjective function of noun. Linguists also mistakenly relate it to the transition of noun stress to the first syllable. The writer of this paper believes that in Persian language, the functional change of noun into an addressee relates to the tone of the addressee.

Understanding a great epic work like Shahnameh needs an exact knowledge of mythological systems and disciplines. These disciplines are sometimes bearing different aspects of meanings that represent symbols. "Three days and three nights" is one of these symbols. This symbol covers different areas of meanings, including: perfection, conflict, contradiction, hesitation and delay. The central feature of all these symbols is an internal or external conflict with negative forces and crossing a threshold. The purpose of this article is to analyze and interpret some stories and rituals of Shahnameh based on the symbol of "three days and three nights" and also revealing the hidden aspects of the symbol. In order to do the research better, the writers of this article have collected different samples and have analyzed and interpreted them based on the meaning they convey, as well as referring to pre-Shahnameh texts.

Through his 370 stories Sa'adi presents his main moral concepts. Golestan contains 181 stories. The writer of this article categorizes the stories from the view point of form and way of narration. He then states that 70 percent of the stories are short stories and 40 percent of the stories are narrated in a humorous manner. There are 431 characters in Golestan that are categorized and analyzed. 22 percent of the narrators are first person and 78 percent of them are third person. Time and place in 35 percent of the stories of Golestan (63 stories) are clear and for Sa'adi, character is of more importance than other short story elements. In this paper, out of many short story elements, the writer only discusses four elements of character, point of view and the narrator, action and time and place. The writer also claims that no article or book has yet studied and analyzed Golestan and its stories in the way he has done. Such an analysis paves the way for further studies about Golestan and its stories.

"ferdowsi Nameh" (The book about Ferdowsi's life) is a collection of stories and narrations about life and character of Ferdowsi and Shahnameh. The first part of the book is about Ferdowsi's life and character. The writer of this article has studied the major and the minor narratives of the collection. He then adds that the surface structure of the stories and narratives are not so much different and the stories of the collection have similar structures. These structures and their different parts are all studied in this paper. The deep structure of the stories cover the justification of the creation that is a reflection of Zoroastrian world thought. The other deep structure reflects the glory of the Iranians and their efforts for the splendor and power of iranians.

In spite of Molana's deep and exalted viewpoint towards women, both in family and in society and lots of marvelous poetry about women in Masnavi, we can find other kinds of poetry and stories that are not appropriate with Molana's outlook both in his family life and the rest of his poetry. Knowing that the Holy Quran and Tradition were two major sources in which Molana was inspired by, we may say that in composing this particular kind of poetry, he was not inspired by the Holy Quran and it seems he was more inspired by the Tradition and the narratives which were gradually hidden in the common use of language in the society.

The story of the companions of the cave (the seven sleepers) is one of the greatest and the most interesting story of the Holy Quart that is more or less used in the writings of the poets and writers. In other words, this story has been used both in verse and prose. The story's structure makes it possible to cite it and look at it from different angles and a poet for instance, is able to cite it in his poetry as an example depending on his writing. The writer or the poet can also cite and use the story's symbols and work on them as sign(s) that is the main feature of mystic texts. The writers of this article show that how Molavi has used the story of the companions of the cave in his great poetic work, masnavi.