ADAB PAZHUHI
Year:2010 | Volume:3 | Issue:11|Papers Count:7

This article through performing a comparative study between quantitative (prosody) meter and accentual-syllabic meter analyzes the characteristics of the songs in the two dialects. A number of Gilaki poems are in quantitative meter, but this language did not happen to be a standard dialect; besides its vowel system is not made in a way to express the quantitative meter, and thus the principles of this meter have never had the chance to be standardized in Gilaki dialect. As a result, the verse form for these poems turned to be accentual-syllabic which is the original meter in all Iranian dialects.

Versimilitude in Mathnavi anecdotes is an attempt to reflect their social functions as well as the ways of using realistic elements in the fictive world. This article through studying the sympathetic link between the story-teller and different social classes, proves how the anecdotes reflect the behavior and speech of these people. In the next step, the article shows the development of the anecdotes possessing religious themes. Then it becomes clear that the typical characters are made out of the real ones in order to make a relation between reality and fiction. Finally, considering the three general forms of sayings and proverbs in Mathnavi as the representations of a link between the story-teller and various social classes, the allegorical metalinguistic aspect of this communication will be analyzed.

The present article studies the themes of the Persian bachanalians in order to find out how much they are similar to the themes in quatrains of Khayam. The 119 examples in memoires of Meykhane and Peymane have been analyzed following an analytic method. This article lacks sampling because it did not intend an absolute induction. The findings of the research prove that themes and motifs like carpediem, thanatomania, amazement, and reproaching the fortune, are common in both bacchanalians and quatrains, although the themes in the latter are more philosophical and in concise words, and in the former more mystical and lyrical ad needless of any conciseness. Moreover the writers of bachanalians, by using mystical terms disguised their complains and expressed their objections freely.

Writing commentaries on literary texts plays a significant role in promoting Persian literature and comprehending the capacities and tastes of the readers. Commentaries, by manifesting the author-text-reader interrelation pave the way for the new interpretations of the texts. Meanwhile the role of the "introductions" of the commentaries must be accentuated because it is through "introductions" that the readers acquire the necessary knowledge about the structure and content of the texts. The present article, while stressing the important place of the commentaries, through a close study of their 150 introductions, shows the significance of observing the principles for writing their introductory parts. The article concludes that ideal introductions take into account the quality of the work, the goals of writing commentaries and the knowledge of the readers; they provide the readers, in this way, with the necessary knowledge about both commentary and the text.

"Beehive Adventures" is a popular allegorical work of literature which lacks the basic characteristics of a novel or a short story. The author is more concerned with introducing an Iranian utopia than architecting the structure and form of history. He is essentially intended to express his deep uneasiness about the domination of the western civilization and technology in Iran, so by giving his own report of "Oil Industry Nationalization" he explains his plans for preserving the Iranian’s independence and culture. The writer adopts a nostalgic language to depict Iranian social life and advocate the socio-political engagement of intellectuals.

The various schools of intellectualism in the sphere of Islamic culture and civilization have given way to different manners of expressions or so-called "languages". Language of mysticism is essentially different form the other languages, and this fact has always been clear to the literary men, it is thus necessary to analyze the characteristics of this language in the light of modern achievements of epistemology and linguistics. The premise, on which this article is founded, is that, language is a reflection of the living experience of each society. That is why, for instance, that the language of the mystics can be distinguished from those of ascetics or scholars. The esoteric relation with the universe, going beyond human wisdom, and emotional approach to everyday life, are the basic features of the mystic’s way of living, and must be interpreted with a different system of signs.

In Islamic civilization, rhetoric is the product of a great attempt to find out the secrets of Quranic language; nevertheless, the achievements of such studies have been mechanically applied to Persian which, compared to Arabic, has a different linguistic system and literary conventions. This approach has brought about problems in defining literary terms, internal rhythm being one of them. This article, through comparing the classical and modern understandings of internal rhythm, and also by considering the history of studies on this concept, examines the quality of meter in internal rhythm.