Journal of Literary Studies
Year:2019 | Volume:52 | Issue:2 (205)|Papers Count:6

1. Introduction: Khaleghi Motlagh is one of the last scholars of with the expertise of knowing texts and Shahnameh correction. He has edited and published Shahnameh in a critical scientific manner. The basis of his work is that the editor first reviews and evaluates all or a large part of the manuscripts and determines its independence or kinship and grouping, then chooses the most valid ones and puts one which is known as the oldest and the most correct ones as the basis of the text, and records the manuscript differences accurately and scientifically at the footnotes or in a separate volume, but unlike the method in which the editor have to be loyal and faithful to the original text in composing, he does not make himself to follow the main text. Rather, he evaluates the recordings in terms of their degree of authenticity (selection) and among them he chooses the right or more accurate recording on some more difficult recording criteria (Lectio difficilior) and takes it from any copy to the text; while in cases where all versions are corrupt, he makes a deductive correction.

1. Introduction: Parrot and Merchant Tale ( طوطی و بازرگان ) is the famous narratives of the eastern nations (India, Iran, Arabic). Rum has taken it from its earlier sources and re-created it. Mathnawi commentators have generally interpreted the anecdote based on the theory of "voluntary death". Among them, only Froozanfar has briefly mentioned the semantic relationship of this story with Rumi's private experiences. It seems that Rumi's private experiences, such as being in the Boundary situation and gaining mystical experience by meeting Shams Tabrizi, appears indirectly in this story. If the main theme of the story is how to go through the "fame and fame backdrop" that leads to "double birth", the narrator himself (Rumi) has followed this path with Shams Tabrizi's guidance. In this study, we want to analyze the boundary position of the merchant, the main character of the story, and his entrance into the mystical world. Moreover, we will show that Rumi is so intertwined with the merchant in parts of the story that one cannot distinguish between them. . . .

1. Introduction: In literary texts, there is a kind of communication in which a wise man, urged by an interlocutor, begins to teach but the latter remains a just listener and does not impress either what the former communicates or the conclusion of his teachings. On characteristics of this kind of communication, labeled kheradguye by the authors, there is no survey in the field of literary studies as well as other scientific ones; therefore its difference with other kinds of communication, including dialogue, address (Khetabeh), Pandnameh and Amaali remains obscure yet. The term kheradguye is taken from Confucius to communicate the wisdom-seeker. Attempts will be made to deal with the structure as well as the content of this literary genre in some Persian literary texts and to make clear its difference with other types of didactic literary works. . . .

1. Introduction: Contemporary man has various psychological problems. In recent years, some psychologists in the field of positive psychology have shown an interest in spirituality to solve these problems. Iranian-Islamic mysticism, a well-known spiritual tradition emerged in the form of literary texts, refers to the sublime knowledge that can be gained in the light of new psychological instructions and the new conclusions and comparisons made between them. The study of literary prose texts in which mystical experiences and spiritual dimensions of humanity are reflected can provide psychologists with some objectives and empirical achievements. One of the topics that can be compared between these two areas is "patience". The study aims to study the characteristics of mystical status of patience in the mystical texts of Persian literature as well as the status of patience from the perspective of psychology and its practical consequences in today's human life. The study also compares these results in terms of meaning and application. This study follows a new approach to mystical literary texts based on the practical foundations of mystical instructions and shows some of its similarities with psychiatric therapeutic approaches in the field of mental health, which can differentiate it from previous studies. . . .

1. Introduction: One of the most significant tokens for distinguishing the literary genres is the ancestors’ attempt for nomenclature of their own opuses or others. Some of these terms have been explicitly applied in chronicles, memoirs, and Divans, implying the author’ s awareness of this literary genre that functions as a continuous or discrete criterion for the modern scholars’ discernment. Although “ Charkhiyt” or “ Falakiyt” is not well-known literary genre, it can be defined as a genre used in composition of the literary Persian works by some poets whose names are cited in the chronicles and memoirs synchronically and diachronically. Hence, the purpose of this article is to introduce “ Charkhiyt” as an independent literary genre in the history of Persian poetry. . . .

1. Introduction: In the present study, attempts have been made to decode Nader Ebrahimi's ideological and political stance on contemporary political history In Smokeless Fire based on the theory of Critical Discourse Analysis. Nader Ebrahimi, as a result of historical developments between the publication of the first three volumes (1980) and the other four volumes (1992) of his work, i. e. the arrest and eradication of opposition groups in Iran and the attenuation of communist slogans worldwide, embarks on fabricating history in the last four volumes of the novel Smokeless Fire, and by creating a new discourse in the story, he seeks to direct and control harmonized ideologies and beliefs among the people. He demonstrates contemporary left-wing guerrillas and communists as protagonists and heroes in the story, while portraying all the political movements and partisan wars of the 60s and 70s with emphasis on the role of these groups. To justify and inculcate this bias, he resorts to the generation of semantic contradictions and deliberate eradication of actions undertaken by opposition groups. He also underscores his advocacy for political groups by making the Islamist and nationalist political groups, “ the others” . . .