One of the narrative strategies employed in different ways by men and women writers is the presentation of narrator. The significance of narrator is so much that it differentiates between the realistic and non-realistic fiction and specifically men's and women's writings in realistic fiction. Robyn R Warhol's theory based on Genette's is applied to ADAM BEDE by George Eliot to focus on woman as writer. Warhol specifies five touchstones for distinguishing engaging and distancing narrators which consist of 1) The degree of irony present in references to the narrate, 2) The frequency of direct address to the narrate, 3) The names by which the narrate is addressed, 4) The narrator's stance toward the characters, 5) The narrator's implicit or explicit attitude towards the act of narration. These five touchstones are examined in ADAM BEDE to come to the conclusion about the nature of the narrator, whether engaging or distancing.

On the prostration of angels to ADAM, when referring to various exegeses, provided under Ayeh (verse) 34 in Surah (chapter) Baghara in the Holy Quran or other relevant Quranic verses, one will notice the scrutiny made by exegesists and at times their contrasting views on the various aspects of this issue. In Hafez’s Diwan, the event is alluded to only once; it is in a verse of one of his lyrics in which most verses, explicitly or implicitly, address a person whose trait, besides being embellished with internal and external perfections, is “a grace bestowed upon him beyond human limits”. And it is this divine grace which is the cause of angels prostrating themselves before ADAM against any signs of polytheism. Although researchers on Hafez have ignored the delicate issues underpinning his verse mainly due to its apparent simplicity, we may, in careful analysis, find this verse of Hafez wrapped in an aura of ambiguity owing to its brevity, unknown addressee and allusions. This article intends to analyze and clarify the various underlying details and delicacies of this verse, using the ideas and views of various interpreters and Hafez analysis.

Myths are symbols for human experience and represent spiritual values of a culture. In other words, they constitute the human nature with all his needs, wants, hopes, wishes, and worries. Although myths are primarily created as entertaining stories with serious purposes, they last for hundreds or thousands of years due to their attractions. The main purpose of myths is to explain the nature of the universe (like the myth of creation and fertility) or to teach the society how to behave to work better and to succeed. Heroic or epic myths create models for the people to follow.Heroes and champions are models of conduct for the society. Likewise, the myths of creation satisfy the need of human beings to understand the roots.In fact, myths are cultural responses to these basic questions: "Who am I? " and "How should I spend my life? " Hence, the present article tries to explain how and why the myth of ADAM was created and found its way into the minds of the society and the mind and language of the poets.

One of the characteristics of symbolic-mystical poems is the use of reversed or paradoxical terms like: debauchery, disobedience, sin, unbelief, Christianity, hypocrisy & dissimulation and their synonyms. These terms are often used in mystical & lyric poems and study of them can help us to comprehend and interpret them from different points of view. These reversed terms symbolize the motion of mankind’s soul, mystical states and loving intoxication Hafez, one of the most remarkable Persian sonnet writers, uses these term very often. He calls himself a debauchee or disobedient because of his disbelief in the faith of exoteric worshippers and of his belief in intoxication and inner motion or soul change. Thus, the poet considers disobedience a heritage of ADAM which we should take it willingly. The reversed terms in this group are: a) debauchery, b) disobedience and sin c) act of forbidden d) ill-fame, qalandar, scoundrel, indifferentism e) ogling, revelry, drunkenness f) unbelief, Christianity, idolatry, wearing non-Muslim girdle g) hypocrisy & dissimulation, pollution, Rendi.

Hazrat ADAM in Mathnavi is the expression of a disciple who reach to the perfection from the initiation of knowledge. ADAM, step by step passed the positions from the begining towards high ranking till the neeting of God. This is a spritual travel that Moulana expresses about ADAM by usage of Quranic verses and traditions and commentaries. ADAM in Mathnavi is a perfect Sheikh who has come from God and come back to him by repentance, supplication and blessing.

dam Smith and J-J Rousseau share some common ground when it comes to religion, namely that they were born into and educated in cultural contexts deeply shaped by Reformed Christianity. However, close consideration of their writings on religion reveal marked difference. This paper explores those differences and finds that Rousseau and Smith are radically at odds on this score. Smith has almost nothing to say about personal spirituality, and locates the significance of religion in its social role. Rousseau, on the other hand, accords religion no social role whatever, and finds its value to be purely of a personal and spiritual nature. This difference is not without some contemporary relevance, since it highlights some of the issues surrounding the distinction between ‘ religion’ and ‘ spirituality’ in modern secularized societies.