PERSIAN LITERATURE (FACULTY OF LETTERS AND HUMANITIES)
Year:2016 | Volume:5 | Issue:2 (16)|Papers Count:10

The word “Cycle” (Dowr in Persian) has been used in the old prosody, but cyclic meter has been discussed anymore. Cyclic meters, in modern prosody, refers to a group of intermitted-basis meters that standing a long syllable instead of stretched syllable at the end of half-hemistich makes no disorder in the meter, and the poet is allowed to use a stretched syllable in half-hemistich of these meters instead of a long syllable. The definition of cyclic meter and its circumstances have been always controversial between experts. Cycle in music and old prosody, explanation of cyclic meters circumstances, a critical analysis of cyclic meters features and their differences with intermitted-basis meters are being studied in present paper. The definition of "periodicity" and "the silence time in half-hemistich" for the meters in Persian poetry and the origin of poetic license will subsequently be reviewed and the distinction between cyclic and non-cyclic prosodies will be discussed on the basis of these two features.

A new antagonistic discourse has been formed among intellectuals, in the intellectual history of the world. Some anti-British, and after September 1941 anti-American activities are evident among Iranian intellectuals under the rule of Pahlavi I. The westerns' anti-west beliefs disclose the unjust behavior of west in contrast to non-westerns, what Chamskey introduces as one of intellectualism components. As a component of intellectual discourses, anti-west activities appear in fiction works of some authors. Based on a documentary and library analytic- descriptive method, the concept of anti-west component has been reflexed in fiction works of Hedayat, Al-e-Ahmad and Sāedi in form of any xenophobia and anti- hegemonic concepts through the present paper. The humiliation feelings of Iranians against the greatness of their past history, civilization and their original culture, and their criticism and pessimistic attitude toward the West because of the disgraceful history of colonialism and despair of their intellectuals after the coup of August 1941 are the reasons can be considered for anti-west discourses in Iran. Hedayat has criticized, in some of his works, the American-propaganda and has revealed the Americans' inhumane treatments. Al-e-Ahmad's anti-west attitudes appear in his criticism to the exploitation of his country by foreigners and to the manifestation of western civilization and anti-Americanism. Sāedi's anti-west beliefs appear in form of anti-colonialism, anti-Americanism and anti-Russian attitudes.

Lamei Gorgani was a famous poet who lived in 5th century AH during the reign of great Seljuks. Since he belongs to the period of cultural transition from the Ghaznavids to the Seljuks, he can be considered as an important notable poet, and because the volume of court and official poetry in early Seljuk period (the period of Tughril, Alp Arsalan and Malik Shah) was less than the periods before and after Lamei, so it can be said that he was the most prominent poet of Seljuk court who had composed odes in praise of 'Amid al Molk Kondori, the Seljuk portentous rationalist minister. There is no complete Divan of him. There are some incomplete copies of his works which none of their writing history goes before the Qajar era and are all collected from different anthologies and biographies. With about 1200 verses by the efforts of some scholars such as Nafisi, Dabir-Siyaqi and Ali Ashraf Sadeqi, his incomplete divan has been frequently published. Another part of this old poet may be recovered through a careful search in manuscripts. Including his 52 newly founded verses, this article introduces new resources of Lamei's poems.

As a "pillar of popular culture" and as a literary genre, proverb has been always paid attention by poets to the point that its utilization besides allegory and allusion is considered as one of stylistic features of Persian Literature. Poets have not had same approach toward proverb in different historical periods of Persian literature, and as the trajectory of literary history continues from the beginning until now, this approach gets more highlighted, especially in recent centuries due to the stronger literary links exist between language and folklore. The Indian Style can be considered as the turning point of proverb utilization in Persian literature that made it a criterion to assess the poets' capability, and the poets of this period unveiled some new proverbs and other innovations in addition to common proverbs existed in poems. Bidel was one of those poets who considered a notable position for proverb and there are less of his sonnets with no proverb in it. Providing some examples of Bidel's verses, this study is to evaluate the rate and the quality of his impressibility from Persian proverbs. The research has been accomplished on the basis of documentaries and library facilities by the method of content analysis and data classification.

In the history of Human-culture, story is like one who is absent while he is present, and almost all monotheistic and non-monotheistic religions have used it in their Holy Books to convey their messages and teachings, in a way that the Holy Qur'an, the Islam's eternal miracle, can be considered as the "storytelling" of the ages. Storytelling has been exploited in Qur'an, especially the tales of the prophets, to strengthen the religious beliefs, to introduce role models, to make Muslims familiar with Islamic traditions, and to encourage them to look and reflect upon the divine revelations and numerous manifestations of creation due to the diversity of its audiences. Storytelling is one of the most important tools to convey the God's invitation to accept His unity portraying the lives of earlier prophets, the day of resurrection, heaven, and hell. The main theme of The Holy Qur'an, and the stories of the prophets in it, is the confrontation of Wisdom vs. Idiocy (or good and evil). It has been tried, in present paper, to explore this theme or conceptual metaphor in the stories of Holy Quran. So, initially the word "oppression" is lexically studied in Qur'an, and then, various manifestations of this meta-narrative will be explained in it.

Ja miʻ al-Tamthil was written in 11th Century AH. by muhammadʻ Ali Hablehrūdi. This book is a collection of proverbs, insights and anecdotes and some sermons associated with them. There are a lot of manuscripts of this book in different libraries all over the world. The authors have found two different forms of writing through their critical corrections. Although both forms are generally similar, they are fundamentally different in content and style of writing. The differences between these two forms of writing and the reasons why one of them is preferred are payed attention, in present essay, and the incentives which made them to exist are studied. The results show what we know as Jāmiʻ al-Tamthil in Iran is a different manifestation of Hablehrūdi's work and it is likely that someone has changed it and has added to or reduced its content to make Jāmiʻ al-Tamthil seem as a merely preaching book, or in other word, or to help its preaching, ethical and religious aspects to overcome its literary aspect.

Reviewing the feedback of society's image and different relations in society in in the world of imagination is one of the issues is considered when a literary work is studied. Undoubtedly what is going on in the mind of writer is not empty from impressions, judgements and socio-political ideologies of his life period. Ahmad Mahmud, the well-known writer of Iran's southern regions, has been able to make, in his novel The neighbors (Hasāye-hā), the concerns of his generation clear through a realistic view on different stages of growth and development of a teenager in the period of oil industry nationalization and party activities. The author's familiarity with the climate and atmosphere of the days of the story, creation of a strong language and descriptions, creation of lovely and tangible characters, using a linear and attractive narration, showing the people's culture, beliefs and problems in a real and believable manner, and presenting an honest picture of the political events of the period of oil industry nationalization are among the most important features of the work. "Khalid" is, in fact, the symbol of a nation who had been long involved with a foreign colonialism and was not aware of its own rights, but finally gets to a step of recognition that begins to fight ignorance, poverty and oppression in its way to real nationalism.

There is a semi-proverbial expression in some Persian literary texts that has not yet indexed in none of Persian dictionaries –such as Loqat-nameh or any other proverb references and has been totally neglected. Accordingly it seems necessary being explained. It has been mentioned under different topics such as Ibn-e Hâjib’s lamb, Ibn-e Hâjib’s sheep, Ibn-e Hâjib’s ewe in Divans of Adib-ol-Mamâlek, Ghâ’âni, and Taghi Dânesh. The present essay is to explore the historical-fictional roots of the subject and to show that Ibn-e Hâjib in the story related to this proverb is the Arabic grammarian who lived in 6th and 7th centuries AH (12th -13th centuries AD) who linked to al-Dīn Tūsī in a legendary story. On the basis of the story, after the conquest of Baghdad and fall of Abbasid caliphate by Hulagu Khan, Ibn-e Hâjib was hiden for fear of Khawaja Nasīr due to a history of animosity with him, and Khawaja could find him using a special trick entrusting sheep to each household in Baghdad. It has also been made clear that the story is fabricated according to the reasons mentioned.

Adhering to the old traditions, Hujviri employs a particular method in his own definitions of the principles and terminology of Sufism that can justify his different comment on such matters. Present essay is to study Hujviri’s methodological principles to analyze his approach in definition of mystical terms. Centrality of human annihilation and the focus on his inherent limitations are the most important methodological principles of Hujviri in Kashf al-Mahjub. Emphasizing one of these principles, Hujviri has expressed his ideas in different sections of definition, interpretation, comparison and evaluation of Sufism terminology. He focuses more on the first principle to define the terms and to criticize their efficiency, on the second principle to evaluate the others' definitions, and on both principles to compare the terms. The above-mentioned principles make the direction of Hujviri’s hermeneutic of Qur'anic verses, allegories and stories clear. They also reveal a semantic relation in Sufism terms in Kashf al-Mahjub and fluctuate Hujviri’s viewpoint between definability and indefinability of terms.

Language has different functions and uses in society and social phenomena in functionalist grammar. So, linguistic phenomena can be studied through this approach. On the basis of functional theory, patterns of experience manifest in form of processes through idealistic meta-functions. Accordingly, we can realize the linguistic behavior of the poet or the writer in world representation studying different types of existing processes in verbs and determining their frequencies. For example, Hafiz, in his romantic and Qalandar lyrics, uses material processes which imply expression of the outside world more than the other processes, or verbal processes are used besides other elements of narration in some sonnets with debate and narrative space. In this article, the verbs of 100 of Hafiz's sonnets are studied in the framework of Halliday's systemic functional grammar (SFG). Knowing the frequency of several types of verbal processes and how to apply them in sonnets has been considered as a stylistic criterion.