JOURNAL OF THE FACULTY OF LETTERS AND HUMANITIES (KERMAN)
Year:2008 | Volume:NEW | Issue:22 (19)|Papers Count:16

Elegy is considered part of the body of literature at the beginning of Islam. New beliefs and thoughts were propounded with emergence of Islam whose reflection is observable in the realm of letters and poetry especially Elegy. These modem and leading thoughts have affected not only the poetical theme but also the form of it and have helped Elegy poets with emerging new meanings from them to compose excellent poems different from former ones. Accordingly, this paper will shed light on the influence of Islam on signing Elegy via explaining similarities and differences as well as the relationship between the early Islam and "Djaheli" era on Elegy.

The purpose of this study is to shed light on two assumptions that try to explain the major reasons behind the great number of errors Persian English Learners (PEL) commit in their course of learning: (1) the complexity and inconsistency of the rules governing the English article system and (2) the deep difference between the L1 and L2 article systems. In the same manner, frequent resort to avoidance as a strategy to escape from errors may propose that learners have clear difficulty to apply certain constructions. This is, moreover, investigated that this phenomenon reveals itself in a few forms, any of which is influenced by the learners' interpretation and perception of their linguistic input. The study started by analyzing over 200 writing samples of three groups of subjects by focusing on the errors on articles. It finally came to the conclusion that escape as a phenomenon imposes itself, consciously or sub-consciously, to the learning situation where the learners struggle mostly with the structures which are governed either by inconsistent rules or are threatened by the difference felt among the rules of the two systems.

Theology or Islamic Philosophy is one of the branches of Islamic sciences that have progressively developed in some periods among Moslems. An important subject of this science is the problem of Tajseem, God's throne and Istiwa.The aim of this paper is to find answers to the following questions: what is Sanaee's view about these tenus, and whether there are any differences between his ideas and those of other Islamic sects? Finally I have described the denotation of these idioms; then I have discussed their historic backgrounds among different theological sects and, at last, I have pointed to similarities and differences between Sanaee's view and those of other Islamic theologians.

"Gothic" is not a precise term but has been a controversial label since it began to be applied to cultural products in 18th-century Europe. Literary works that proclaimed themselves Gothic often caused conflicting attitudes in the world of literature which is constantly changing. Ellen Moers (1976) was first to use the term 'Female Gothic' in her book Literary Women. Her work addresses those works on Gothic produced by women writers. Her analysis of such Gothic works has been extremely influential. In her analysis, in fact, she attempts to imply women's fear of entrapment within the house and of being exploited sexually as well as fears that are experienced terribly at the time of delivery.In female literature, critics believe that Gothic, as a genre, has come to aid women writers to find resolutions for conflicts which torment both female writers and heroines via exploring subterranean aspects of their inner world. These conflicts have their origin in women's role under patriarchy resulting in their deprival of 'power and action'. Frankenstein presents an entirely new vision of the Female Gothic. In this novel, Mary Shelley, without using a heroine or a prominent victim, developed a new approach in expressing terror in literature. It can be argued that within the framework of Gothic, each element refers to women's body, one way or another. This is, in fact, an indication of fear and frustration which forms the core of the theory of Gothic.This paper discusses the use of the concept of monster as a symbol of transformation which has been used in Mary Shelley's Frankenstein as Gothic fear of the unknown and the consequences of encountering this frightening stranger. Moreover, her work has been evaluated using the criteria of the Gothic tradition. Throughout her work, it was found that, not only is the monster a symbol of transformation, but also it reveals trespassing the boundaries of assumptions both within and without the novel. However, the very definition of monster has been left to the reader. The paper focuses on the historical and social significance of the novel, disregarding the psychoanalytical aspects of the text.

Khaqani's enigmatic language embeds the imageries of his poems with his thought so much so that it is virtually impossible to appreciate his poems' underlying themes unless one is in possession of a penetrating mind. Furthermore, his poems are so alive with scientific and discursive themes that one can not hope to appreciate them unless one is well-versed in them. This renowned poet sometimes turns into a physician, sometimes into an astronomer, once full of wisdom, once over flowing with original thoughts. Thus, he gives his poems a scientific slant. Khaqani's odes are alive with traditional medicine. Although he conveys his thoughts and experiences by resorting to medical themes which in turn renders them greatly appealing, he complicates the themes he attempts to communicate. This paper attempts to comment on smallpox, dropsy, and meningitis delirium to further clarify their literary status on the basis of syntagmatic axis. It is hoped this will lead to a better appreciation of Khaqani's poems.

The purpose of this paper was to have an in-depth study of the myth of Arash as well as the existence and philosophy of "Tirgan" ceremony. Also, attempts have been made to find and report on the frequency of the use of these two terms in the Persian literature and the Iranian libertarians' attention to this archaic heritage.

Irony is one of the wittiest and the most stringent style of eloquence; it is more expressive than the truth because in irony human's mind is transferred from the necessitated to the necessary and it is accompanied by a kind of reason. Irony is one of the most prominent styles of beautification in poetry and is the most natural way of figurative language. For this reason, many instances of irony can be found in verses, past beliefs, social customs and traditions, public speech, proverbs (maxims), poetry, and especially different kinds of satire.Figurative language is human's miracle and no miracle has been seen above that in human culture. Arrangements of human speech have caused the validity of speech due to the validity of its beauties to be criticized by critics and for this reason irony serves the figurative language the most because it makes an artistic, rhetorical language from simple language.

Gentry, which is an integrated part of Iranian's identity, is valuable and pleasant in our Islamic and national culture. Masomins' Hadiths introduce Iranians as honorable and Ahlol-boitat which imply Iranians' gentry. On the other hand, many historical evidence and historians' connotative and denotative assertions imply this fact. In this article, after dividing the gentry into individual and group gentry, seven features of group Gentry have been mentioned. The existence of all of the mentioned features in Iranians has been demonstrated by presenting some Hadiths, historical evidence and recognition of some historians.

Individual and social bilingualism are widespread across the world with the latter being even more common. Educational systems may have different approaches toward the issue. One approach is bilingual education in which the medium of instruction is a language different from the child's mother tongue. This article discusses the problems resulting from this education policy, reviewing the other nations' experiences. Finally, the paper deals with the necessity of considering the issue from an equity-oriented point of view in our own country and also considers potential opportunities which could be resulted from including the pupils' first language in the curriculum at the primary educational level.

The purpose of this study is to introduce certain standards for appreciating the fundamentals of understanding and interpretation of text. These categories are sign, structure, role, and value. Using these criteria, one can discriminate between linguistic signs and literary signs as well as optional and unstable denotation.In linguistic works, we deal with the fact that word denotes meaning while in literary works sign denotes meaning. Meanwhile, in text interpretation, it is not necessary to use structural relationship as a criterion.

Lexicography is one of the most important efforts to keep a society's language and culture safe; not only Iranians residing in the country but also Indians who know Persian language have fully endeavored to develop the lexicon of Persian.In spite of the fact that there are some errors in the dictionaries written by Indian Farsi people, the works are appreciable because they help improve and extend Farsi language and literature.MOAYED-OLL- FOZALLA is one of the oldest dictionaries of these series that acts as a bridge among 14 dictionaries formerly existed, also affecting the dictionaries following it. It has been compiled into three languages of Persian, Arabic and Turkish in 925 a.h. regretfully, a complete correction has not yet been accomplished over it and it has only been corrected and printed in the press at "naval keshoor" in India with numerous errors. Therefore, the purpose of this paper is to have a critical analysis of the lithographic errors. It is hoped that we can specify the reasons proceeding to the further correction of this dictionary.

To what extent are languages structurally different, and where do they follow universal patterns? Linguistic typological research systematically exploits descriptions of particular languages to answer questions like this. In turn, researchers working on individual language descriptions benefit from the extensive knowledge of linguistic structure that exists in the typological literature-Persian, for instance, is mainly operator, i.e., its structural specifications are as follows: NA (noun .before genitive), NRel (head noun before relative clause), NG (noun before genitive), and comparative adjective before basis of comparison; furthermore, it is prepositional rather than postpositional. Similarities among languages may be attributed to different factors: accident, historical changes, geographical neighborhood, and genetic affiliation. Language universality can well be regarded as a main factor too. Research in language typology goes hand in hand with research in language universals, because the subject of both studies is the diversity of languages in connection with the linguistic properties. In the present paper, we are going to discuss some typological aspects of 'Middle Persian of Pahlavi. To begin with, we shall refer to review some theoretical points about diachronic typology. Then we shall point to the possible analysis of the data for the benefit of linguistic typology.

"Leili and Majnoon" is a tragic novel containing a passionate love leading to eternality. Majnoon is a true and pure lover who seeks love for the sake of love. There are some hints in the novel proposing that the although the lover couple see each other and taste love, the kind of love they are experiencing, so called "Ozry love", is characterized by certain features like unsatisfied, sad one, associated with chastity. Moreover, Majnoon is impatient and frail with low self esteem. However, Leili is a victim of the Arab women palaces envying the poor Majnoon and the way he lives.Leili and Majnoon is the story of determinism in which the hero is determined to submit. Ibn-e-Salam is the third victim who dies without gaining any pleasure of his love. Majnoon's father became nomad to fmd his daughter while Leili's father, proud of himself, followed the way of ignorance and disgraced his daughter Leili.In this article, an attempt is made to study Leily and Majnoon tragedy from the viewpoint of three great poets: Nezami, Amir Khosrow Dehlavi and Jami based on the sources available in pertain and Arabic although the sources look at the tragedy as the symbol of "Ozry love", being dubious toward the existence of such love.

"Mantegh-O-Tair, undoubtedly, is the most flourishing mystical poem in Persian literature in the form of 'Masnavi'. In this work, the journeys of God-seeking mystics, from request to mortality (Fana), is depicted through the journey of sphinx-seeking birds in a symbolic and coded language.Attar, prior to the start of the narration in an artistic introduction, introduces thirteen bires (mystics): Hoopoe, Mosiche, Parrot, Partridge, Tong-baz or Tond-baz, Francolin, Nightingale, Peacock, Tazarv, Ringdove, Turtledove, Hawk, Golden bird. The writer's viewpoints are about this symbolic introduction. The writer, in the first point of view entitled "Atar's lost bird", identifies the fifth birds as 'dove', rather than 'Tong-baz'. In the second view named "Hoopoe and twelve birds", the writer is concerned with counting the birds as 'twelve plus one' rather than 'thirteen'. The last view called "Golden-bird" deals with decoding this extraordinary and strange bird.