DIDACTIC LITERATURE REVIEW (PERSIAN LANGUAGE AND LITERATURE REVIEW)
Year:2014 | Volume:6 | Issue:21|Papers Count:7

Saadi Shirazi is so skillful author and absorbing poet in the Persian literature and poetry that everybody confirms it. No one is comparable to him in giving bitter advices in a sweet way. His utterance calms the heart of literature lovers. He uses a variety of topics in his famous book; namely, Golestan. Perhaps he has been affected by Onsor al Maali’s Qaboos Nameh in the Fields of morality and education. If we look at Golestan and Qqaboos Nameh from the point of view of the didactic literature, we will see a great source of common advices and important educational points which are scientific and practical paradigm for human. Therefore, this research paper has used an analytic- descriptive method for comparison Golestan and Qqaboos Nameh from the point of view of the Didactic literature to find the degree of effectiveness of Saadi from Quaboos Nameh.

Aesop is a fabulist that his name is affiliated with animals’ fiction stories and he is known as the father of fable in the West. Although there is no accurate information about his life, the remained anecdotes of him are still read by many people. Most of 208 Aesop’s stores are classified as fables (animal allegory) in which each animal is the symbol of one type of people. Aesop’s legends relate to the sixth century BC. The characters of Aesop's Fables include animals, plants, humans and gods. Generally, at the end of most anecdotes in which the main characters are an animals some pieces of advices are expressed. Some themes and contents of Saadi’s works are seen exactly in Aesop or are compatible with words and phrases in them.This shows the similarities and interactions of two writers. Since the virtues and villainy are rooted in the nature of human being and are nearly accepted in all cultures and languages, therefore most of concepts that are taught in Aesop are in Saadi’s works. Concepts in Saadi’s works like Aesop's legends are moral virtues and villainy. On the whole, among Aesop’s anecdotes, 39 ones have similar themes that are comparable with Saadi’s poems. The purpose of the present paper therefore is to compare Aesop’s tales and Saadi’s poetry in order to find similar themes and concepts.

The Canterbury tales is a collection of anecdotes written by Geoffrey Chaucer, who was the famous English writer and poet in the fourteenth century. The book is considered as the first masterpiece of English literature and is similar and comparable in many ways to form and contents with Golestan, the book written by Saadi of Shiraz. This similarity is due to common ground of compilation. These two great poets presented a lifetime of research and experiences studies and numerous travels as tales in verse and prose and thought-out language, which was the standard language of the next centuries. By using a variety of rhetoric, they have created two masterpieces that considered in their region as timeless classics. Didactic and moral purposes have are common concerns in both books. Because of the true human nature, the moral teaching is not limited to a particular region, therefore it is not surprising that there are similar and sometimes identical teachings in their works, including most notably an emphasis on altruism, need for self-purification and avoidance from evil desires and children's education.

A Didactic work is a form of work that knowledge (whether theoretical or practical) is explained to readers or moral religious and philosophical issues are expressed in a literary form (Shamsia1382: 269). Rumi’s Mathnavi is the best typical example of a mystical literature in which Rumi teaches moral and spiritual trainings in the forms of parables and educational stories to the readers. In this article, we study some educational advices of Mathnavi and their effects on the readers to understand how the teachings of Rumi’s mysticism are used in education. Although in the previous studies, mystical and moral teachings of Mathnavi have been carried out considerably, the purpose of the present paper is to examine the educational and moral points of Mathnavi from social view. Therefore, we could use these teachings to reduce and restore social harms in the contemporary world - a world that civilization and modernity have violated many of moral virtues.This research is on the basis of analytic-descriptive method. The result shows that Rumi believed in mysticism as a social fact and his teachings in this category are social and moral. Thus, by using them in social life we can prevent most of social pathology.

Although some of Boostan and Golestans poems and phrases have simple appearances, others have Semantic complexity. At first glance we can’t understand the depth of meaning even with relying on rhetoric knowledge. Saadi has made deep semantic structures with the help of complex network of words which sometimes strengthen by using the figure of speeches. Saadi has used hidden meaning in his works because he was a proficient in Persian language, had had knowledge about other sciences, had gained experiences form his travels and had known the different culture. Above all, Saadi’s accuracy and effort for making an educational and instructive work has appeared both on surface and deep of couplets which sometimes was ignored by his exponents. The purpose of the present paper, therefore is to interpret and explain some of phrases and poetry that their meanings were hidden for previous exponents.

The use of theater as an effective approach and a new method for training, education and treatment of children and adolescents has received the attentions of activists in theaters and the performing arts.In this form of theater usage, practical aspects of shows are emphasized.Applied drama for children and adolescents provides the development of mental and intellectual areas. Due to the fact that shows are mainly the stories that are presented in front of audiences, Rumi's Masnavi is full of stories that contain educational, therapeutic contents as well as dramatic abilities. Selected stories for this study which are separately examined, are very effective for the relief of pain in children and adolescents with emotional sufferings, courage to create new behaviors, improving communication skills, creating individual creativity, involvement and curiosity in matters, creating confidence, eloquence, improving insights about events and the promotion of reconciliation. In the present study, by selecting and revising 32 stories of Masnavi, besides addressing the characteristics of the selected stories, the authors try to prove the abilities of these stories to extract them for alteration to creative, training, educative, and therapeutic shows.

Shahnameh is classified as epic literature in the classifications poetry; however, there are numerous didactic points which placed it among didactic literature. This partly relates to the story-telling framework that it adopts. On the other hand, proverbs and wisdom literature comprises a considerable part of our didactic literature and Shahnameh is one of the unparalleled treasuries of the Persian language in this respect. The proverbs and wisdom texts in Shahnameh can be classified into different categories: Some come from the heart of Shahnameh itself and are Ferdowsi's own words of wisdom, some are deployed to introduce heroes and their acceptability or the clarification of their status, and finally some which have been (after Ferdowsi) added to the body of Shahnameh by some unknown persons. After a brief examination of the first and second categories, this paper seeks to look into the third one in detail since most stories of Shahnameh have didactic functions in our folk literature. Moreover, over centuries after the creation of Shahnameh, epic literature, and myth in the Persian literature, people have judged such personalities generally which is indicative of the fact that they have deeply penetrated into the minds of the people.