PEYKE NOOR JOURNAL
Year:2007 | Volume:5 | Issue:3 (LANGUAGE AND LITURATURE 3)|Papers Count:16

Zall in comparison with other heroes of the national epics has a different characteristic. He is present in different mythologrcal, epical and historical eras. The fact of all heroes in all national epics is clear, but the fate of Dastan, the son of Sam, is like his birth exceptional. Although his fate in historical texts is clear but in the epics it is ambiguous and unknown, and this paper will study this subject.

One of the realms of Shahnameh’s influence and penetration in the culture and literature of Iran is “musical literature”, especially its earthly love. In this field, as far as the writer of this paper has searched, nine line multiple poem characterized for poetic ceremony that was apparently composed by Mirza Abdollah Shokouhi for its plenty and different epical-mythological allusions, is the most Shahnameh musical poetry in persian literature and in describing the loved one.The allusions to Shahnameh in this poem were taken from three sources: Shahnameh, heroic verses after Shahnameh and the stories of Shahnameh narrated by common people. There are also some innovations in Shokouhi’s descriptions based upon this poem.The character of the poet’s loved one in this poem, reminds us the character of Lady Goshasp, the beautiful hero daugter of Rostam and Shokouhi, like eulogists, sometimes considered her position higher than Shahnameh’s kings and heroes.

According to Islamic philosophy, the soul has different ranks: commanding soul (nafs-e ammareh), accusing soul (nafs-e lavvameh) and the soul of peace (nafs-e motma’enneh). Mewlana uses wild soul (nafs-e saboi) and beast soul’ (nafs-e bahimi) in his poems. He compares nafs-e ammareh with a thief who steals our prayers from our store. He considers nafs a hell and a dragon. It is the source of all misleadings. Quran (in the second verse of alQiama) refers to nafs-e lavvameh as a soul of a person who has departured of the path of rectitude. Citing Mew alana’s poems and other authentic sources, the author explaines all kinds of nafs and the ways of controlling them.

In our gnostic literature there are many works about wisdom, its different kinds and levels both in prose and poetry. Sometimes it was praised and when it is in contrast with love it was blamed. Mewlana presented the most subjects about wisdom and different kinds and levels of it in his work, Mathnavi Ma’navi. Although he did not present these systematically subjects from the scientific and philosophical point of view, we can say that he presented them in its highest level. Generally, Mewlana’s interpretations from wisdom can be divided into two main groups, praised wisdom and indecent wisdom. His interpretations from praised wisdom are: total wisdom, general wisdom, full wisdom, intellect wisdom, faithful wisdom, bright wisdom and gifted wisdom. Indecent wisdom from his interpretations is: partial wisdom, acquired wisdom, weak wisdom, false wisdom, disputable wisdom, common wisdom, captive wisdom, philosophic wisdom etc. The reason why Mewlana blames partial widom is it goes far beyond its limits and goes further its allowed boundries that are materialistic subject and world and it is usually trying to cheat and put a trick on others.

Amongst the Arabic and Persian writers, Jahez and Sa’di are two prominent characters.Vastness of thoughts and knowledge, variety of subjects, genius and the special view to literature, made them excellent characters.Jahez’s theories are in his book Albayan va Altabeen va Alheyvan and Sa’di’s style is in his book Golestan.The main subject of this paper is explaining things in common between works of Jahez and in the style of writing and poetry of Sa’di. Similarities are presented by giving some examples of the literary and styles of speech.

Abu al-Ghosem Anjavi Shirazi was a hard-working and indefatigable researcher, who never stopped researching during his life time. His main interest was the culture of people (folklore) and he carried out his research through anthropology researches, journalism, radio programs and holding reciting poems of Shahnameh. He was one of Sadegh Hedayat’s friends and decided to continue his research in folklore. His radio programs were until 1978. His love to folklore led him to Shahnameh. Studying and researching about Hafez was one of his major works. He did not carry out research on Hafez and his poems through traditional methods and by comparing different copies, but he looked at the historical, sociological and cultural situations of Hafez. The writer of this article in addition to a complete explanation of the above mentioned, had a look at the approach of some literary men such as Ali Dashti about Hafez and in different places in the article refers to Hafez’s poems. In the end there are features of some of Hafez’s Divans.

Studying the inter-relations between language and geographical surroundings and ecology and their active relationship is a modern view in linguistics. Existance of linguistic elements in each geographical environment and culture can show the similarities and differences of the view of different groups of people towards natural and ecological phenomena. These linguistic elements have been taken from culture, needs, knowledge, and human and ecological factors; thus in different languages, words and catagorizations have inter-relation with their ecology and geographical environment. Each linguistic element is the echo of a cultural and environmental and ecological idea logy in each linguistic society, therefore in order to get to know the culture of a nation firstly it has to be shown that how the power of words is in connection with their surroundings and how it makes it. This article studies and analyzes some words such as water, fire and wind and phrases, and metaphors taken from them in Iranian culture and the relationship between ecological features and language and it tries to show how it made the people’s view towards the natural phenomena.

Moral literature is very old in Iranian culture. Before Islam, books consist of advice and counsel and after Islam firstly Iranian philosophers who wrote in Arabic then Persian spoken scientists and literary men had created different works in this field. The start of this style is Abu Ali Moskooyeh (320-421 Hijri) with his work Tahzibe Akhlagh and its peak is Khajeh Nasir al-Dinn Tousi (597-672 Hijri) with his precious work Akhlaghe Naseri and two centuries after him the great book of Akhlaghe Mansouri was written by Sadr al-Hokama Mir Ghiyas al-Dinn Mansour Hosseini Dashtaki Shirazi (866-949 Hijri). This work, from the point of view of the content that has a philosophical- gnostic taste and an inclination to the illumination and unity of existence (Vahat-e Vojood) is a precious work and one of the most important works of the writer in Persian language. From the litrary prose point of view and artistic aesthetics versus and poems in it from poets of literature and gnosticism of Islamic Iran is a prominent work.Perhaps for this reason this work has different copies and two of them belong to his life time.In this paper manuscripts were the reference of the writer.

Moulana Sael Hamedani is a gnostic man and poet of the 10th century A.H. There is a little information about his life. He was a writer from Safavid era who erected the foundation of his thoughts on love and gnostic subjects and on this way he went insane. Ordinary people did not understand his gnostic insanity and they imprisoned him and at last he died wondering about the cities.The epistle which is corrected and presented in this paper is from his written books that remained safe. The prose and the text of this eloquent book is combined with poetry. It’s subject is love from gnostic point of view.

Superstitions and folkloric beliefs are social-psychological phenomena and it is made of the human being in confrontation with the nature and his mysterious surroundings.When man was unable to make a logical relation between events and extraordinary phenomena, therefore tried to use spells and prayers to get his favourite results in order to release himself from the cata rophes and ease his pains, then it formed superstious beliefs in his mind.Nezami was the master of writing the stories and could write stories about jinns, fairies, demons and ogres etc. and their extraordinary deeds that ordinary people enjoyed and believed in them.These superstitious beliefs are categorized into four categories.1-superstitious beliefs in magic and spells; 2-superstitious beliefs in evil eyes and how to defuse it; 3-superstitious beliefs in palpitations of heart and jerking of eyebrows and eyes; 4-superstitious beliefs in metaphysical creatures.

Myth is the eternal spirit and essence of poetry. Sometimes these two ancient and fantastic elements are combined so much that separating them seems impossible. Even identifying and determining the priority of each one in the realm of thought, culture and development of them is really difficult for the researchers. Poetry and myth both have their roots in imagination. A little speculation on the works of thoughtful and creative poets shows that there is a systematic and constructive interrelationship between these two cultural phenomena constantly. Basically, multi-layered poetry that is speculative and interpretive cannot last long unless it uses myth with its various beautiful components and parts. But the method through which a poet uses this meaningful and provoking elements may differ from poet to poet.Shamloo with his dynamic mind has made and developed a different mythical atmosphere to present various humanistic concepts and by reconciliation between myth and poetry in a special artistic context has entered different types of myths in the vast and deep domain of poetry. But the writer of this article intends to delve into the prophets and religious leaders ’myths that are manifested in Shamloo’s works and are systematically and thoughtfully outlined in his poems. The writer tries to introduce each of mentioned prophets in his works based on the Quranic verses and Islamic traditions. Then he will describe the mental framework, imaginations and ambitions that during the time fantastic people have spread around the characteristic of the prophets and wrapped them in a foggy and ambiguous ring of myths and causes that alchemist poets like Shamloo with their artistic methods, reflect spectrum of reality and myths into their poems and double the mysterious nature of their symbolic poems to fight the chaotic situations of their own time by sampling from these holy fates.Shamloo in spite of his lack of a holistic, religious and methaphysical point of view, never deprived his poems of the vast and rich sources of religious traditions that include the life story of prophetes and other religious leaders. Although his view in this regard is more inclined towards the western and non-muslim sources and quotations, and many times he shows zeal and enthusiasm towards foreign mythical interpretation and definition of the world. The best support for this claim is his mythical analysis of the life and death of Jesus Christ in his poems that is frequently reflected in his poems based on Biblical quotations, although according to the situation and atmosphere of his poetry and the time necessities he also reffered to prophets such as Adam, Noab, Solomon, Jacob and Abraham briefly and from religious leaders he made a brief reference to Eastern Buda from a western perspective.

This experimental study investigates Persian learners’ clustering acquisition of overt obligatory subjects (pro) and PRO in infinitival clauses in English as L2. Research has indicated that there are certain correlations between superficially unrelated linguistic phenomena in L1 acquisition that are interpreted as the clustering effects of one on the other. For instance, in German L1 acquisition, there is evidence for a clustering acquisition of subject-verb agreement and the decrease of (incorrect) null subjects (Clahsen and Hong, 1995). So, it might be argued that the same correlations happen in L2 acquisition. As a result, the present research will report on a grammaticality judgment test (GJT) investigating the clustering appearance of obligatory overt subjects and infinitival clauses in 60 Persian learners of English divided in three proficiency levels, each level consisting of ten early starters and ten late starters. Our findings show that the two phenomena accompany each other in the Persian learners indicating that overt obligatory subjects and infinitival clauses in L2 are acquired through the process of clustering effects, rather than separately. Moreover, we observed no difference between the performance of early and late starters with respect to clustering acquisition of the above linguistic variables.