PERSIAN LITERATURE (BAHARESTAN SOKHAN)
Year:2017 | Volume:14 | Issue:37 |Papers Count:13

One of the most important characters in Shahnameh of Ferdowsi is Azhid Hag or Tazee Zahhak which appears to be an evolution of ancient Indian and Iranian group of gods found in the book of Vedas. After the emergence of Zoroaster, according to the modern beliefs of society, Zahhak came to be one of the aggressive kings of Babol which was a demon with three heads. In the religious melodies of Rig Veda he was similar to Varitra, Ahi, Vishvaropa, Pani, Dasa, Kansa, and Vala; but in the Shahnameh he is embodied more like Vishvaropa. Our research is based on the descriptive and analytic method.

We've tried, in this article, to deal with the reasons of Nezami's unsuccessfulness in epic poetry. For this, we compared Nezami's epic work "The Eskandar Nameh" with Ferdowsi's epic masterpiece "The Shahnameh" and then discussed the weakness of Nezami in Eskandar Nameh. Exaggeration is one of the fundamental traits of epic poem in Nezami's work, and has a close relation with the reality and truth. Moreover, descriptions of Nezami in his epic poem doesn't coincide with the characteristics of epic poetry. Other defect in Nezami's epic poems is seen in poetic imagery. Image of Nezami doesn't symmetry with other epic poems and he makes lyric images that doesn't fit in epic thought and atmosphere. Literary language of Nezami in The Eskandar Nameh is figurative and doesn't have the specific epic language.

Among the most excellent sparks of human's mind, what we know is poetry. Various concepts and purposes are observed that represents different scopes based on the culture of ethnics and nations. However, elegy which enjoys a great structure and imagination – the most significant element of poetry – is the engagement and emotion and imagination. This paper tries to identify this type of poem and make comparison and analysis by reviewing three poets of 6th century A. H.: Sanaei, Jamaloddin Abdorrazaq Esfahani and Khaqani. The order of these elegy types, date of the poets' death are based on Dr. Safa's History of Literature. 501 verses in Sanaei's Divan Hadiqatolhadiqa, 198 verses in Jamaloddin Abdorrazaq Esfahani's Divan and 1354 verses in Khaqani's Tohfatolaraqayn were found. In spite of having larger numbers of verses in Khaqani's poems, we cannot consider him as a poet of elegy but the number of elegies which exists in his divan shows that he had considered composing elegy as a part of his poetic life.

Verbal science is one of the complicated and controversial issues in Islamic sciences. Since Islam era, the religion scientists have been forced to make the doubt about the worldview of Islam, especially the principles clear. One of the most effective school of thought in Persian literature is Ashaera's point of view which had significant effect on poets and authors. Ashaera's verbal school was established by Abdolhasan Ali, the son of Ismaeil Ash'ari since the early fourth century. This school of thought is the moderate version between the possessors of anecdotes and rationalists of Mo'tazela. In addition, one of the best characteristics of this school of thought is that it has supported Sunni and the possessors of traditions against Mo'tazela. Just because Amir Khosrow Dehlavi's point of view has not been investigated in details yet, we have tried to make it clear as much as possible.

Auhadoddin Kermani – mystic and poet of the 6th and 7th centuries A. H. – was contemporary of Ibn Arabi and Maulana. None of his works has been published in Farsi yet, but since Audadoddin spent most of his long life in Asia Minor and had intellectual, political and cultural impact on that country, Turkish researchers have shown interest in his life and works. However, some aspects of his life and works are still unknown to Persian speakers. The only remaining trace from his works is the Divan of quatrains which has mystical aspects. Some views of great mystics such as Aynolqozate Hamadani, Suhravardi, lyrics of Shaikh Faridoddin Attar are cited in the beginning of the introduction.

The group of sciences belonging to the Humanities have undoubtedly had feedbacks on each other since they were based on the axis of human being and its life. In the meantime, literature and history as two branches of human sciences which have interacted each other for a long time mutually and sometimes very close to each other, makes it difficult to distinguish between them. This research, that has been done through an analytical-descriptive way of library method, is to find an answer to this question that basically what kind of interaction exists between history and literature and other words, how much these two branches have borrowed from each other since the beginning of time till now.

Looking at various aspects of literature, indicates that nations have always stood against cruelties. Therefore, a new version of literature has been emerged. This type of literature shows people's responsibilities to their nations. The current essay is based on adapting and analyzing the indication of this literature in the poems of Abdoljabbar Kakai, the Iranian poet, and Moin Basisue, the Palestinian poet. This research is founded on American School in adaptive literature through analytical-descriptive method. Its aim is revealing the evidences of resistance in their poetry. The results show that both poets have considered martyrdom as the phenomenon of patriotism in their poetry. Nationalism is one of the main characteristics of this kind of literature. However, it has a national sensation in Basisue poetry. Both of them have inspired the resistance and resolution of Imam Hossein's demonstration in Ashura.

"Another Birth" is a symbolic expression of humane experience through a poetic language. It is the use of archetypes and various myths and reincarnation in elements and phenomena which are eternal patterns of creation and recreation. It is the creation of pristine metaphorical images, through the use of defamiliarization, based on eternal patterns which in turn caused them to be remarkable. It is about making a complete identity between poet and elements and phenomena such as night, tree, water, fire, moon, ocean, the sun, etc. which is done in a way that the semantic aspect of language is expanded and one signifier is capable of accommodating several signified ones. In some parts of the poem, the poet expresses the concept of "Anther Birth" skillfully in an herbaceous framework. And finally, "Another Birth" is the birth of new myth.

Studying the mystical texts of Persian literature shows that Sufism, in its utopia, was widely influenced by religious culture and teachings, and has made philosophical and moral representation of its works more prominently, accordingly. Among the religious texts of Islamic mysticism, moral and philosophical teachings of Ahlol Bayt (AS), as a source of mystical progressive principles, have contributed substantially to mystical prose and poetry. In this research, the position and level of the influence of philosophical and moral teachings of Ahlol Bayt (AS) in mystical texts of Persian literature and themes, shared between the teachings and mystical texts, have been studied. It is evident that the inclusion of this essay is the doctrine and practical biography of Ahlol Bayt (AS) by the end of the 6th century A. H.

This article is intended to study the mythological origins of personification of the sun in Shams' sonnets. Diagnosing or animism is the most prominent imagery in Shams' sonnets; and Maulana makes countless images of the animated sun by using them. The sun itself which is the most frequent element used in this Divan, is often equal with the most famous and influential ancient god, "The Mehr".To make dynamic images of animated sun, utilizing mythology, particularly "The Mehr", Maulana creates the new semantic networks that in fact represent the function of mutual influence of myth in poet's unconscious and artistic creation in poetic language form.We'll follow, in this article, how these myths influence on making images of personification of the sun by citing examples of evidence and thematic categories of them.

The literary works of every nation are the entirety of the culture and literature of that nation which forms an important part of the culture and civilization of each nation. One of these precious treasures of Persian literature has been the wars and shipyards that have survived in the past centuries, often in the form of manuscripts in the corners of libraries inside and outside the country in an oblivion. One of these works is a collection of Rubaiyat (quatrains) which has been compiled by Sa'd ibn Abi Bakr, known as Hakim Elahi in the 10th century A. H. The collection consists of 3872 distiches, a collection of different poets' motifs, written in 164 pages by an anonymous transcriber, and the only surviving copy of this work is kept in the library of Iranian Parliament with the registered number of 17063. Considering the fact that the collection of Hakim Elahi Divan has remained less known up to now, we decided to review the literary point in this article to introduce it rather perfectly.

Rise of female writers in the realm of country literature was in the late 1330s. After the Islamic Revolution new condition was created for women. What about women write and how they transfer the concept of their thoughts and imaginations, motivated us to comparative study on portrayal of women on known short stories of Goli Taraqi & Ghazzaleh Alizadeh in this article. The main purpose of this article is recognizing known short stories written by these writers, characterization of women and representing type of role, generally comparing with female characters in these short stories. Thus we can say that both of these writers are trying to display violence against women in modern societies. Most of women are static characters in Taraqi's stories while in Alizadeh's, they are dynamic. Taraqi's stories are diaries and her women are real person's and the role of them is mothers', while in Alizadeh's they are imaginary or mythic and women are as women-myth.