PEDAGOGIC AND LYRIC IN PERSIAN LANGUAGE AND LITERATURE STUDIES QUARTERLY
Year:2011 | Volume:- | Issue:7|Papers Count:8

Old Persian is the name applied to a language variety used in the cuneiform inscription of the Achaemenian kings (6th to 4th century BC). This language actually represents a language variety spoken in Persia. that can be localized as the language of southwestern Persia. Old Persian has some characteristic features of a stylistic and literary language.In the inscription called the Inscription of Tomb which is written beside the entrance door of the tomb of Darius and also known as DNb inscription, Darius tries to introduce himself in terms of utopian king. The DNb has talken the form of royal custom. Darius likes to reflect himself in that way and by means of this sends a message to the people throughout the world. If one compares other writings of Darius with the tomb inscription, which is considered as Darius' last words, he/she may imagine that this inscription may be a kind of will (testament). The last part of Darius' inscription includes ten lines denoting a sort of advise to a young who will probably join the immortal soldiers and future commanders. In addition, Darius emphasized largely on other features like ethical issues and subjects in this inscription.

Ruknuddin Daavidar-e-Ghomi was a sixth and early seventh-century bilingual poet, with the pen name of Daayee. His poetry collection is not fully available and only a selection of his Farsi and Arabic poetry collection remains today mostly in form of odes praising the rulers of the time.In the present study, the author attempts to reveal the genius of Ruknuddin Daavidar by further acquainting the reader with the poet, and demonstrating the power of his rhetoric, and the sweetness of his language. On the other hand, attempts have been made to carefully study the details of Ruknoddin's verse and reveal some of the facets of his viewpoint and system of thought, as well as identify the literary features and spiritual elements in his Arabic and Farsi odes.

Henric Hubschmann indicated that Armenian language is an independent branch of Indo european language. Armenian language was affected in a large scale by Persian language due to close contact of Iranian nation in ancient period.So there exists some borrowed words from ancient Iranian language in Armenian language.In this article the writer is going to investigate some of the Armenian words which includes prefixes and suffixes and are burrowed from ancient Iranian languages. Among the significant prefixes and suffixes in Armenian language mentioned: -pet,- estan,-aran,-an,… ham-,dz-… The finding of the present study suggests that some Armenian prefixes and suffixes are borrowed from ancient Iranian language.

The researchers believe that in religion, Khaghani was in system of Sunni, and he was following Shafeyi and they account poetries as their criteria that Badil has created for some of Shafeyi Imams. But with a look at Khaghani poetries, we find his respect toward pure Imams. Imam Ali (peace be upon him) and Imam Zaman were more accounted for by Kaghani by innuendo. He frequently states his desire to visit Imam Reaza (peace be upon him). Also innuendoes and insurances of Khaghani to the valid anecdotals of Shiite about Hazrat Ali and also his poetries for Imam Hosein (peace be upon him) and his regards to Karbala event can be proof of our claim about his affection to Shiite religion. The awareness and information of Khaghani about Imams is not limited to anecdotal, he has great information about life details and political history of pure Imams and points to many of them. Although khaghani has not significantly given attention to concept of waiting, but regarding and stating to {Mahdi Sahib-ul-zaman} and also statements about Dajjal are many in his Divan and the most significant feature that he has observed inside Hazrat is the issue of implementing justice by him that he has clearly asked his Mamdoh to gear himself with these features.

Relying on both the definition and the explanation of poetry made by Dr. Shafiyee Kadkani, this paper primarily examines 'language' as one of the building blocks as well as a basis upon which 'poetry occurs just like a happening', and secondly it points out its communicative and unifying role between 'whisperer and listener'.Therefore, there are some discussions made on such topics as 'poetical versus vernacular language', 'language deficiency in inducing its inner self', 'language and mind', and 'language and society'.Following the above discussion, there are some points made on Shafiyee Kadkani's archaism and his remarkable usage of vernacular words and slangs as language elements, derivative and compound words in a text and how to build them, unconventional structures such as making nouns plural, well known outward manners of language, adjective and its aesthetic aspects, and in general, any issues that reveal breaching grammatical rules. Finally, the paper ends up with the issue of "language and beauty" as well as an analysis on prepositional, similar, and metaphorical phrases plus paradoxical ones within a text.

Isfahan has the two characters who their names are Jamaluddin. The one of them is Jamaluddin Abdorrazzagh Isfahani, the famous poet and singer in the sixth A.H. century, which we don't want to speak about him. Because he is very famous for Persian literature searcher and an other Jamaluddin is Mohammad b.Ali b. Mansoor, the righteous minister in the Saljoughid period. (the 6.th.century). This person, is the more unknown than Jamaluddin Abdorrazzagh Isfahani. Incidentally, Khaghani-e Shervani, the famous poet and singer in the 6.th century, makes friends with this two charactors. About the friendship between Khaghani and Jamaluddin and their oppositions, was spoken in the litteral critics and sources. The main matter of this article is characterization and description of minister Jamaluddin and his ethical features in historians sayings and Khaghani's poem id Tohfatoleraghein masnavi.

Attar is the famous Gnostic and great poem in Persian literature stage. In addition to valuable works he offered to Persian culture and literature he has suggested special views in some mystic issues. He mixed expiation and research into agony and fervency and has expressed spiritual attractions by fine words. He is remarkable for the movement of Islamic Sufism and Gnosticism of sixth century because of the arrival of poem into Gnosticism area and in forming this literary tradition Attar has priority over poets who follow Sanaei. Therefore the examination of Attar's especial views in different mystic areas has been very effective in realizing Islamic and Iranian Gnosticism. Penitence is among mystic positions which are experienced by seeker as the first position. In Attars's opinion god is one who really makes repent and penitence has different degrees. In his Mathnavis he points to general penitence and in his lyrics he points to especial penitence. The role of sage is not deniable in penitence, in conduct he is seeker's helper so in his works Attar has provided a precise expression of sage and reminded the necessity of following the mentor.Yet in his works Attar has discoursed on penitence and its degrees relatively perfect. Although some of his ideas are in consistence with the ideas of his previous and contemporary Gnostics, in some cases he again offers some definitions and has his own especial ideas.

The Literature is born in the thought of poets, and it shows itself in the from of prose and poems. What directs the human's thought and motivates him to think a bout a subject is the political’ social, and cultural condition of society because human is not separated from his society. Hardship, comfort, and dominant culture and happiness. A literary man or Poet, in flounced by such a condition, leads his thought period of Monogl and Teymour is one of the most effective period in the formation of literary subjects of this era.The particular domineering condition of society, Mongol culture, religious freedom, and Mongol's suppressions beliefs provided the helpful conditions to develop the mythical reflections. In this article it has been tried to study and investigate the Mongol period in order to identify (extract) the main reasons of mysticism development at that time.