PERSIAN LITERATURE (BAHARESTAN SOKHAN)
Year:2015 | Volume:11 | Issue:27|Papers Count:12

Shams Tabrizi's character is one of the most complicated mysteries that has severely affected the literature. In the first glance it seems that it is special to Maulana who was attracted to Shams' way of love-making. But its influence in literature is also extensively visible that its signs can be traced in the great poets like Sa'di, Hafez and can be considered as a kind of conformity, in a way that a vast range of Shams' thoughts are reflected in them. On the other hand his other characteristics are a flow of exquisite current that convinces the readers to consider them as poetry and this contrasts the idea that some people call it an incomplete manuscript which was done by Maulana's students. Both of the subjects have been studied in this paper and it has been tried to locate the literary values of Shams and its impact on the others be evaluated. Studying the qualified theme is such that it has surveyed some of its values under the banner of poetry and observed and searched it in the poetry of the others.

Homeland has been of interest amongst all human beings and in heavenly religions, especially Islam and the poets have also paid much attention to it. Patriotism and aversion of the xenophile especially when the country is under the aggression it gains importance in their poetry. There has always been a suitable coordination among literary texts of different nations either in poetry or prose domain. One can observe this patriotic approach in Ahmad Saafi Najafabadi and Malekoshoara Bahar's poetry. This research, by studying the similarities between their verses, on the subject of homeland, is to answer this question that how they dealt with it and what their similarities are. Regarding that these two poets have been contemporary of political and social time and also the presence of alien forces in Iran, it seems that there must be abundant similarities between the two.

Symbol and symbolism are principles which the writers of rhetoric have disgraced them, and in most writings they have mixed them with other shapes of expressions. By studying the definitions of metaphor, symbol, allegory, token, archetype, mythology and their intersection with symbol , a definition is offered where the implications of the color and pattern of flags in the Shahnameh and four religious epics: Tazian nameh (abstract of Khavaran nameh), Haydari Bazel Mashhad attack, Haydari Raji Kermani attack and Alinameh will be dealt with. The color and pattern of each hero is illustrated in accordance with his spirits and his stance in the army. The writers have demonstrated different ideas about the symbolism of Rostam's Derafsh which mostly have alluded to its negative aspect and have not considered its multi-dimension. Therefore in having discrepancy between Rostam in killing the dragon and the flag which was very giant (the size of a dragon), violet color and the picture of dragon, both refer to a symbol of making the enemy desperate but is a sign of aristocracy and royalty, a token of the Arians. Rostam is a hero with the manner of dragon who protects Iran and the Iranians like a precious jewel. The symbolic color of the Iranians in the Shahnameh is violet whereas the symbolic color of the Turanians is black. In religious epics the symbolic color of the moslems is green and the symbolic color of the Sofianian in black.

What is studied in this essay is an explanation in Abdollatif ibn Abdollah Abbasi's biography and manuscript of his Lataefol Ma'navi menol Hagaegol Mathnavi. Abdollatif Abbasi, born in Gojarat of India, is of the researchers and experts in Mathnavi Jahangiri (1014-1037) and the beginning of Shahjahan era (1037-1068). He has left behind several literary works in Persian language, especially about the Mathnavi of Maulana. Because of its deep Qur'anic concepts, Mathnavi has hidden and manyfold external and internal meanings; that's why since the ancient times it has been interpreted and expounded from time to time. One of these explanations belongs to Abdollatif Abbasi known as Lataefol Ma'navi. In this book, Abdollatif explains the difficult verses and deals with its translations and introductions, and also the verses which allude to a tradition or a verse. This book, even in later times was of the interest of the Mathnavi's interpreters like Noorohah Ahrari, Mohammad. Reza Lahuri; and in contemporary times Karim Zamani and the others. The present essay is an effort to introduce this work to those who are interested in Mathnavi and its comparison with Mathnavi's other explanations.

In this discourse, the researchers, are to analyze Piran Wisseh's character (the Turanian athlete) who has impressive impact on most of the stories in the Shahnameh in order to have the required knowledge in man's character and psychology of today. In the beginning we'll have an introduction about Freud's character and defense mechanisms and Jung's intuitive extrovert type of character, and Eric Frum's freedom deviation and later we'll analyze Piran Wisseh's behavior in comparison with Jung, Freud, and Eric Frum's ideas.Observation of Piran Wisseh's behavior in Ferdowsi's Shahnameh indicates his dual character. In the first hand, before Siawash's death his noble character is rationalistic, cleverness, affection is tic, and humanistic; whereas after Siawash's death and falling in danger, his life, property, power, family and country he shifts from goodness to badness as he becomes inflicted with inner conflict, and feeling of sin. To resolve these conflicts, he is biased to reasoning, change, and freedom deviation.  

Discourse analysis, the way of its chrystalization and formation of the meaning and the messages of language units in connection with the intralingual factors is the immediate setting of language and its whole external lingual system. Of the methods and different levels of analytical discourse, the ideas of Norman Ferklaf have significant importance which is the basis of this research in the discourse about the second ode of "Damavandieh" from Mohammad Taghi Bahar. The writers are trying to survey this ode based on the interactive vocabulary indexes, polarization, premises and implicit implications so that it would attain the discourse dominating it. The incompetency of the ruling system, the negligence of people, being indifferent to the anxiety of elite and the long ruling of the hegemony in Iran are of the findings of this ode which indicate that their only aim was to emancipate oneself from this disaster. Obeying the advices of the clear-minded people from one hand and having revolutionary struggle on the other hand to eradicate the cruelty all over the country can be of the major requirements.

Nima Yushij, the innovator superman in Persian poetry, standing on the lofty pick and gigantic castle of ancient literature, opened the way to modernity and boundless domain in Persian letters, in a new garment and with a modern method and entered it in a new world, a world as vast as the unlimited extents of meanings for which the Persian poetry will owe eternally. By studying the position of criticism in Nima's poetry one can see the deep political and social development and progress and promotion of resistance art of literature which is the arena of freedom and liberation of critical thought. According to the cultivated investigations, his major social criticism is a combination of seriousness, irony, and satire. Most of his poetry is social which demonstrates the pain which is interlocked in the Iranian rural community, and criticism in numerous ways of social problems including poverty, injustice, totalitarianism, negligence of people which overflows in his poetry.

Everything revolves around the axis of Iran in The Shahnameh, that's why this book has been called "a hymn on love for Iran". Patriotism is a consistent theme and dominant thought in the Shahnameh, which under suitable positions has been developed in the hero's speeches and behaviors, and has linked the epic adventure like a communication circle to each other. Patriotism and defense against the enemy is so critical in the Shahnameh that one must seek the incentive and roots of legitimacy and national beliefs like fame, grace, vengeance and combat with the strangers in this belief.The writer believes that (1) for the extension of the function and diversity of the typical specimens, (2) the functional role in the strengthening of self-reliance will, (3) the stance that patriotism has in the recognition of Iranian's culture and national spirit, it is necessary. to have a persisting reason around the matter. This essay is written to justify the manifestations of Iran's love depended on Ferdowsi's report.

One of the people who have special ideas about sama, which is different from what had been defined before, and its reality, is Maulana Jalaloddin Mohammad Balkhi. Maulana's sama, not of the mundane sama whose twisting and harmonic movements of the body is its axis and base, and which most of the time is arbitrary and depravity, but it is a sama of heavenly and has an occult impression which attracts any wayfarer and makes him twirl and dance unconsciously to emancipate his soul and release it from the cage of the body and attach it to the whole universe and what is in it.Maulana considers sama a process with special circumstances, benefits and traces which its beginning is the divine ecstasy and blessings; while its ending is fleeing from the lower world and join the upper world From his view point the motor force of twirling and dancing of a wayfarer is the Divine grace source and God Himself, not the will of God and personal sel -consciouness, and the musical melodies are the communicative gates of wayfarer with the heaven melodies. By this connection, as Maulana says, the wayfarer, unconsciously delves into a kind of agreeable blackout and absolute amazement. Such a man in the world of sama, is out of the two worlds and is connected to the origin of grace.

The Shii believes that mysticism does not have a unique origin and extrinsic factors like Christian Monasticism, Buddhist hermitage, and Hindu Yogi have caused it to come to existence. According to the Shiite point of view the main root of Islamic Gnosticism is the teachings of Islam and the Qur'an and the tradition and the conduct of the Imams (peace be upon Them). But some of the fanatic Sufies with the heresy that they have entered Islam, have caused deviation in their naive followers. The present essay, by distinguishing these heresies in the Goshayrieh treatise by Abdolkarim ibn Howazen Goshayry, as the most important mystic book in the 5th century, with the Shiite reasons and sources has criticized and analyzed the Sufi heresies like chanting, dancing, reproaching the provision of daily bread, monasticism and asceticism, and building of Sufi monastery. Findings of this essay are analytically based on the literary document.

Narrative identification is an active branch of literary theory whose aim is to find a comprehensive narration which encompasses all possible narrative methods. The main setting of Theodorov's research in the analys is of the narratives is the same structure of other narratives in the mold of language. In reality he strives to attain the general structure of narration and compilation of language grammar. Theodorov's theory begins with the general concept of a common experimental basis of a unique language grammar which justifies all of them. He defines it as the global grammar which is the foundation and origin of languages and the introducer of human being to us. The narrative aspects deal with several kinds of the characters in the story. But among them the indicative and predicative moods materialize the verbs and the story concludes in its concrete form and is based on the predicative foundation. The seven assemblies is in prose from the intellectual and mystic poet Maulana in the seventh century which includes his seven speeches on the pulpit. This work has ethical and mystical dimensions and its address is to the ordinary people not the elite. To make his listeners understand his ideas, Maulana uses allegory. Studying the narrative functions and their roles in relation among the characters of the story helps Maulana to understand the structure and implementation in the stories of seven assemblies and familiarity with Maulana's thoughts.

Having implications about dancing and Sama in Maulana's poetry made the writers pay profound attention to these concepts containing the mysteries which are posed in Maulana's poetry about the movement of heavens and melodies reflected from cosmos. Therefore, by referring to the astrological resources and the results attained from the physicists and astronomers about the music hymned by heaven bodies and galaxies, it became obvious that with investigation and considering the music in depth and celestial vibrations and analyzing the motives and Maulana's quality of dance and sama, one can find a deep relationship between them which are ponderable. Therefore, this essay, with the approach criticism and analysis of the quality of cosmic melodies and the possibility and rate of their impact on the motivation of sama in Maulana, deals with the planning and studying the aspects which relate to them. We try, in this essay, to analyze Maulana's sam a from the view point of physics and astrology and Maulana's reactions to those cosmic melodies. Haply, we’ll be able to uncover the mysteries of the goldsmith's rhythms which had such immense effect on Maulana's mind in Qunieh and made him dance and sing for hours and also uncover the mysteries which have formed Maulana's poetry in such spiritual manner.