JOURNAL OF LANGUAGE AND LITERATURE FACULTY OF LETTERS AND HUMANITIES
Year:2003 | Volume:36 | Issue:1|Papers Count:18

Since myths are created by man s creative mind and literature is created by the writer"s or poet"s mind, mythology and literature may be said to have a common source. As a literary manifestation, the contemporary Persian poetry draws on myths as an additional source. This article is concerned with this aspect of the contemporary Persian poetry.

Islamic mysticism has found depth and variety by extensively borrowing from the cultures of other nations and their worldviews. Although Islamic mysticism draws heavily on purely Islamic sources; that is, the Quran and Hadith, as far as worldview is concerned, it has been strongly affected by Iranian and Semitic world-views and the Greek philosophers specially Plato and his followers. In this article, the writer first introduces the principles of Semitic and Iranian world views, and then shows the way they have affected the thoughts of Muslim mystics. The purpose is to show, why as it has been claimed, the Iranian mysticism and its manifestations are different from those in other parts of the Islamic world.

Using the tangible for expressing the abstract has a long history in literature and the mystic literature has employed this technique more than any other type of literature. In the beginning, not all mystic stories were founded on symbols and allegories. A case in point is the love story of Meter-o-MW, (The Sun and the Moon), written in verse and from a mystic perspective by Mohammad Hossein Shirazi, a poet of the Qajar period. While the story is told in verse, in certain places the poet has expressed the points related to mystic love and spiritual journey in prose so that secondary meanings are better understood.

Teaching English grammar in vacuum and with no regard for the effective factors is not successful. In this article, the writer mentions three such factors, arguing that English grammar cannot and should not be taught in a similar manner to students of various majors in Iranian universities. Teaching grammar, the writer believes, should be based on the structure of the scientific text to be taught, and this is only made possible after an analysis of the grammatical characteristics of the text in question. After discussing language functions and clarifying the theoretical foundations of the research, the writer presents the results of his analysis of the frequency of grammatical structures in several kinds of scientific tests, and concludes that grammar is best taught by teaching the more frequent grammatical structures and their special functions in a certain type of text.

in the expression of certain motifs, Arabic and Persian literatures show such a remarkable similarity that it is difficult to claim, with a degree of certainty, which one has borrowed from the other. In this article, the writer presents and discusses a number of such cases, and by making a comparison between them, impartially shows artistic beauty and originality in each literature.

Speech is the power or faculty that discriminates man from animals. To use this faculty correctly, man needs to establish rules. Arabs have been fond of speech power more than any other nation and have paid great tribute to the kings of rhetoric. For this reason, Arab kings sent their children to deserts so that, among the tribes, their language may remain pure and powerful. The Quar"an is the eternal evidence of Arabs^1 rhetoric and eloquence. Arabs seek the mystery of the eternity of their language in this book and for this reason they rightly show prejudice in keeping this holy book free from possible grammatical and syntactic errors. This article deals with the question of syntax in the Qur"an.

In linguistics, there are four approaches to the study of language: comparative, historical, contrastive and descriptive. In traditional grammar, the dominant approach was prescriptive, but in modem linguistics, the dominant approach is descriptive. In this article, the writer introduces two important schools of Arabic syntax, Basra school, which takes a prescriptive approach, and Kufa school, which takes a descriptive approach.

In this article, the writer, referring to the gradual change in content and from of the Persian poetry in the early decades of the 20th century, investigates the rise and changes of romantic poetry in Iran as a new movement in poetry. He first describes the political-cultural background of this movement, and then he refers to the influence of the romantic poetry of France and the modem poetry of the Ottoman Turkey on this movement. Finally, touching on the main characteristics of the Persian romantic poetry, the writer traces its changes from the beginning of the 20th century to the end of the century.

Although the Torah is a religious book, it can also be viewed as a history book of 2500 years old since it contains the stories of certain kings and historical figures. The book makes references to Achamenian kings including Cyrus, Dariush, Khashayarsha and Ardeshir. The book also contains descriptions of certain Iranian customs. The Torah is the oldest document where Cyrus charter of freedom for Jews, the story of Esther and Khashayarsha and the manure of death of Haman the minister is reflected. The Book of Daniel and the Book of Esther describe the customs and rules at the Achamenian court more than other chapters of the Torah.

The purpose of this article is to analyze the Maihnavi"s concluding chapter from a phenomenological point of view. This chapter, which is referred to as "Ney Nameh" (Book of the Reed) in literary parlance, is an abstract of the six books of the Mathnavi.