HISTORY OF LITERATURE (JOURNAL OF HUMAN SCIENCES)
Year:2011 | Volume:- | Issue:68/3|Papers Count:10

The study of people’s utensils and their cultural affairs that affect their poetry in different eras can be considered as a very noteworthy line of research. Musk is one of those substances used frequently by Iranians. This substance has been so influential in their lives that we can see its traces in different literary texts such as dictionaries, geographical books and encyclopedias of strange things.This study aims at investigating the functions of musk in the lives of Iranians and its impact on their contemporary poetry. As a result some explanations of lyrics, verses, and metaphors would be presented in this regard.

Belauhar and Buzasaf is a religious and ethical work. As it includes the philosophical and didactic anecdotes like Kelileh and Demneh, it needs to be investigated more carefully. Buzasef had been the Budda’s title before he came to fame. This book indicates its Indian basis. The story of Belauhar and Buzasaf is a very famous one in religious literature. This is the history of Gautama Siddhartha or Buddha’s life. This article aims at explaining the historical evolution in the story of Belauhar and Buzasaf. This old and philosophical story, which seems to be of Indian origin, not only is desirable for Muslims, and specially Shia philosophers, but also has been translated into Greek in the early years after Islam. This story has been also known in Christiandom and translated into other languages. The Persian version of this story, based on the original Pahlavi, or the Arabic version by "Ali ibn Mohammad Nezam Tabrizi " (15th century) is named "Belauhar and Buzasaf.The story has also been well-known in the Persian language for many years and even its poetic translation was done by a contemporary of Ruddaki. The oldest Persian translation of this story available is signed by Nezamedin Shami (806 A.P). Unfortunately in his introduction to this book, the Persian translator remained anonymous and it seems that its publicity had been refused by the writer. This story has been translated into Farsi Darri in the early centuries of Islam.

In addition to aesthetic aspects of Sadi's works, which led to his title, the teacher of speech, for Iranians he has been for centuries a teacher of morals and wisdom. This trend continued even after the years of Mashrute revolution. When Mashrute’s revolution began, some open-minded persons like Edward Brown criticized Sadi's advice and they said it is against modern sensibility.In this article, the writers have tried to study this topic with Foucault's discourse framework. So, according to this approach, first they have attempted to understand the causes of contradiction – inequality in Sadi's era discourse and equity in Mashrute’s era discourse – with finding of the pre-assumption of each discourse. Then they showed that because of the influence of pre-modern discourse, which was based on inequality, Sadi’s advice focused mainly on this aspect. Critics and open-minded individuals of Mashrute who paid close attention to equity didn't agree with this issue and criticized and denied his advice even though they were not experts in their fields.

Jan Ripka and Herman Ette have put forward the reasons why Nezami had chosen lyric poetry over other forms; reasons which are not that much satisfactory from the point of view of the quick witted contemporary critics. Ripka has expressed the reason for Nezami’s creation of lyric to be the death of Shahsavaari’s ideas. Ette, on the other hand, having ignored to prove his point by examples, notifies that there is weariness and dark-sidedness in Nezami’s works. In this article, the author not only analyzes the two opinions but also tries to find a more convincing answer to Nezami’s choice of lyric. Doing so, he will also consider the psychological and philosophical aspects that could have affected the poet’s choice.

The archetypes as a general tendency of the mind and a kind of readiness to create the similar mythical thoughts constantly, are in fact a treasure of collective psyche, collective thoughts, and a way of thinking, feeling and imagination which, without taking tradition into account, appear anywhere and anytime. These archetypes which appear in our dreams and imaginations are in fact instinctual thoughts or a tendency to manners and ideas which exist instinctly in human beings, based on pre-determined patterns, and appear under special conditions.Some of these archetypes, such as persona, anima, animus, shadow, self, and here, which are more developed, have constant influence on our psyche. They have attracted more attention and they have been studied to some extent. However, the "Test" as an archetype, in spite of its significance in elevation and perfection of the "hero", has not been sufficiently studied.The article introduces the test as an archetype, looks at the representations of this archetype in legends and epic texts, and studies its reflection and function in Nizami's Haft Peykar generally, and in detail in the fourth dome (red dome).The result of the study shows that, even in the cases where the hero's physical and exotic abilities are examined, the test archetype indicates his inner or spiritual development.

Morphology of the Folktale (Propp, 1928) is considered an impressive work that has attracted critics׳ attentions to a large degree. In spite of the fact that this work׳s position was variable somewhere between formalism and structuralism, it has been introduced as a transmitting point.After studying some folktales, Propp proposed that tales have different forms and functions with the same fundamental deep structure. In this article, putting emphasis on this theory, the authors have attempted to have a comprehensive and novel outlook to investigate the structures of epic works with discarding atomistic view. This article illustrates that functions of Propp׳s theory, especially in the preliminary part and the first sphere, are the same as those of the epic.

Alamtaj Ghaem Maghami, whose pen name is Jaleh, is a poet who lived during the final years of the Ghajar dynasty and the beginnings of the Pahlavi regime. During the days after Mashruteh she expressed her liberal ideas about women issues and the loss of women’s rights in society. Jaleh’s life was full of pain, and her poetry was also a narration of her personal life, her relationship with her husband, the pain of being separated from her child and her feeling toward her parents, etc. She dealt with different topics such as men and women interaction, the hejab, divorce, bigamy, the condition of widows, marriage and, on the whole, the position of women in society. Jaleh was the first poet who introduced such concepts to Persian literature and, by doing so, took a great step forward on the path of improving Persian Literature in these subjects.

The Indian subcontinent was the home of Persian poets during the Thymorian monarchy. During that time, a group of Iranian poets had moved to that territory, settled down and passed away there. The reputation of some of them is apparent, but some are less known. One of these eloquent poets is Toghra-ye-Mashhadi who was unfortunately left unknown. He was a very talented poet using Indian style in the eleventh lunar century who traveled to India during the monarchy of Shahjahan and to accompany Prince Morad Bakhsh. He spent the final days of his life in Kashmir and he passed away and was buried there. He was an expert in poetry and prose and he had used many Indian expressions in his works. In spite of his ambitious emotions, he didn’t reach his deserved position. In this article, we are trying to make his identity known and account for his sonnets.

May 1979 (1357) can be considered as the launch of the Marxist-communist coup whose influence can be observed in all political, social, economic, and cultural life of Afghanistan and the whole region in the past three decades. When the Soviet Red Army entered the country, Afghani people attempted to organize a Jihad and resistance against their illegal occupation. Poets and writers associated with this political movement tried to show their support of the popular resistance against the Soviet Union. The use of religious, historical, and geographical aspects of poetry and the presence of myths can be seen prevalently in the poetry of stability. This paper investigates the elements of history, geography and myth in the Poetry of Afghan resistance.

Life is considered as a central concept in poetry and has been present in all eras of literature. Talking about life, poets manifest all challenges, wishes, and deep structures of the human mind. For this reason their poets are comprehensive reflections of human life and challenges.Nima is a poet that looks at life from his own mind's perspective, so what he illustrates in his poetry is an amalgamation of life, emotion, imagination, thought, and collective mind that leads to the discovery of all aspects of life. The study of Nima has the advantage of revealing the hidden aspects of his poems. The concepts of "fear", "hope", "depression", "endeavor", "death", and " movement" altogether indicate the meaning of life. These concepts along with the concept of "nature", which is taken from the poet's environment, demonstrate his viewpoints towards the universe (Lebenswelt).The reception theory pays heed to the reader's reading of the text. This allows Nima to illustrate his all-inclusive concepts of life since there are both social and cultural aspects and the human associations with life.This paper aims first at introducing perception theory thoroughly and second at investigating Nima's attitude towards life from three main perspectives: moral perspective, Khayam's perspective, and decipherment perspective.