Pazhuhish-i Zaban va Adabiyyat-i Farsi
Year:2004 | Volume:- | Issue:2|Papers Count:8

In this survey three Persian lyric i.e. Khosrow-Shirin and Leyli-o-Majnoon by Nezami Ganjavi and Vaice-o-Ramin by Fakhrodin Asad Gorgani are chosen as main sources of psychological interpretation. The method is content analysis, three hypothesis are used and the adjustment degree of latest concepts of psychology in these works with Freud(s) psycho-analysis approach and analytic psychology of Young is surveyed.

This article is surveying two theories about persian mystical poem. One is the evolutionist theory, that believes, emergence of this kind of poem is the result of the evolution of Ascetic poem and the other, is the cohersivist theory which believes that there is coherent background for emerging mystical poem. Studying the backgrounds of persian mystical poem within non-mystical one, mystical Arabic and Persian prose, Arabic and Persian mystical poem made this writing as a field of expressing the theory of cohersivists. This discussion with introducing some of beginners of this type of peom will be ended.

The poets of persian literature, from beginning up to now have recited many pure and prominent poems in prais of Imam Ali. All these praises indicate the multi dimentions of unique personality of Imam Ali and fascination of peots toward him. With a little consideration in the works of peots, we come to knowing that they did not only praised the Imam, rather they made Imam(s) words as their own thoughts and works backing and support of their literal accuracy. They mixed it with their gentle expression and used it in their subject matter makings and portraitings. In this article, the fields, history and the way of being affected with Imam Ali(s) words, is being studied.

A tail collection called "shahri chun behesht" (A city same as haven) by Simin Daneshvar, is the product of political, social and cultural conditions of the years of fear and violence of the post-coup-detat of 28 Mordad 1332. the period in which aspirations of a nation who demanded independence and liberty, by conspiracy of alien counteries agents and some mistakes of religio-political leaders dissipated and feelings of hopelessness and defeat and failure spreaded in cultural society of Iran. In this collection, Daneshvar with her accuracy and intelligence has tried to show a part of bitter socio-political truths of those dark years of Iran(s) people. Short stories of Daneshvar, despite their importance in contemporary narrative literature, have been ignored in the shade of her more prominent novels such as Sovushon, Jazireh Sargardani and Sarban-e-Sargardan. This article is trying to reflect the light on one of the short stories collection of a such.

Runing away of good-name and praising of bad-name and public disgrace, is one of the characteristics of libertine school and amatory mysticism which is emphasized in sayings of mystics, works of poets and behaviour of libertines. The cloth of famousness, is a troublefull finding which splashes the dye of hypocrisy and sham on the stature of worship and devotion and covers the face of sincerity and honesty. Therefore, the fight with such a characteristics, always has been one of the mental disturbances of the real mystics and truth finders. They always have shown the various ways of breaking jar of name and shame, self-respect and dignity. Showing these ways and pointing to the cause and signs of these pests, in the form of tales, examples and poems have come in the works of mystics particularly Attar, Moulana and Abusaid-Abulkheir which will be discussed in this article.

Saadi is one of the five speakers of Persian culture and literature and one of the three prophets of Persian Poem and one of the most popular poets of the world. In his collected works, Saadi is interpreting some problem and factors, which in case of fulfillment, we will be having an utopia and a perfect man that all these characteristics such as tolerance, humility, virtue, introspection and moreover, attention to human kind and dialogue will be dominate. This article with articulating Saadi(s )contradictions in the realm of theory and practice, analysis his approach towards dialogue and it(s) elements. In my view, Saadi was not pro-dialogue in the sense of Aristotelian logic. The story of Saadi(s) conflict with claimer is a obvious type of this. Though this conflict has elements of dialogue in itself, but it is only in the realm of description and expression, but not in the real life and practice. According to many evidences, Saadi was not a pro-dialogue poet. It is to be noted that it is not because of Saadi(s) characteristics, but, the norms of classic societies of those days.

In the history of mysticism, some mystics for their praise of Eblis (satan) are known as defenders of satan. People like Hallaj, Aeinol-Ghozat Hamedani, Ahmand Al-Ghazali, Kharaghani and so, have defended Satan in two following ways. One, because of putting it in trial by God (ebtela) and the other, because of deep devotion and intuition of Satan. Sanaaei Ghaznavi with his following ode (ghazal) is considered to be one of those Satan defenders: با او دلم به مهر و مودت یگانه بود                  سیمرغ عشق را دل من آشیانه بود The aim of this research is to put light on this problem, whether we are able to consider Sanaaei as a Satan defender with referring to only an ode (Ghazal) which is attributed to him, whereas he has got many other poems against Satan. So, whether we are right to consider him as a pro-Satan or anti-Satan with referring to his texts and verses which are collected in his Masnavis, Diwan and Hadigahtol-Haghigheh. With surveying his texts, we are coming to know that Sanaaei could not be considered as Satan defender, but, on the other hand this ode also is expressed in all his manuscripts.