نشریه نثر پژوهی ادب فارسی
سال دهم شماره 21 (زمستان 1387)

The main criterion by which we could break up the art and literary schools is the difference in the Philosophical bases. Therefore, the differences in poets and artists, time, place and manner are not the basic criteria in breaking up the literary and art schools. So every opinion in the literary Philosophy holds one of the three positions: art for art, art for mankind and art for God. This paper firstly considers two different thought bases, namely, “Art for God” and “Art for Art” theories. Then it analyzes and criticizes the “Art for Art” theory from the point of view of “Art for God” theory.

The Iranian national epic poems include many old Persian beliefs andcustoms that show old nation images about gods. Specifically, thecustom of “Mehr” has been one of the customs that Indians, Iraniansand other nations have believed in for thousands of years and a god inthe name of “Mehr” has been on the top of that custom. On the whole,it can be understood from “Rigveda” and “Avesta” about “The gud ofMehr” that the god has been one of the oldest ones worshiped andrespected by people. Section Ten of “Avesta” called “Mehr Yasht”gives certain features of Mehr such as “undelusion”, that is, having tenthousand eyes and one thousand ears, sovereignly being the king ofthe world and judgment. These characterisitcs have been scattered atthe national epic poems of Iran secretly. In this paper, the poems inSection Ten have been studied with regard to some old religious textssuch as “Avesta” and “Mithraism.”

In Khaghani’s Diwan edited by Ziya-al-din Sajjadi the two names Mea- slah (mæslah) and Ghamra (ghamra) have wrongly been used as Maslakh (maslax) and Omra-e. This mistake may be made on the ground of both the defects of manuscripts and the popularity of thewords Maslakh and Omra. Notably both words Maslakh (meaning altar) and Omra (one of the practices in Haj) somehow are used in relation to Kabeh. But the correct forms of these two words are Me-aslah and Ghamra which are the names of two dwellings on the way to Mecca and the pilgrims of the east and northern parts of Saudi Arabia who go on pilgrimage to mecca pass through these two places Me-aslah and Ghamra.

Undoubtedly the book "Kalileh and Demneh," from the Indian version "Pancheh Tantareh" to Pahlavi translation and then to Arabic and its translation from Arabic into Persion by Nasrollah Monshi, has been the focus of attention; for one thing it teaches sovereigns thoughtfulness and subtlety. Moreover, it familiarizes the readers withthe concerns of governments. This article is an attempt to demonstrate the book’s political thoughts approach in terms defying oppression, envy and various tactics against the foes, praising justice as well as the significance of consulting the pundits and avoiding the unmanly people. Finally it intends to compare the ideas of past and presentsovereigns and theorists and evaluate its richness.

Rhetoric is among the literary sciences in which those features that make oral / written discourse more impressive and beautiful are discussed. One of the Persian reference books dealing with this topic is a literary work entitled Hadayegh-al-sehr fi Daghayegh al-Sher written by Rashid al-Deen Vatvat (died in 573 A.H). The work, although small in terms of the number of pages, is so remarkable and famous because of its outstanding and well-known author; for this reason, the book has been referred to by many literary figures who have imitated the author’s style using the book as a model to writesimilar ones or writing explanations on it. In this paper, the text Almojam fi Maayier Aashar-al-Ajam authored by Shamas-al-din Mohammad Gheys Razi (Early seventh Century A.H) and the text called Hadayegh-al-Haghayegh written by Sharaf-al-din Rami (776-757 A.H) have been studied for the extent to which they have been influenced by Hadaegh-al-sehr.

In nominal sentences in Persian language, there are three main parts: Subject, Predicate and linking verb. Linking verbs are limited to a countable group and it is easy to recognize them. The Subject and Predicate are nonverbal that are members of nominal sentences. But sometimes it is difficult to recognize and tell them apart in some of the sentences. The natural arrangement of a nominal sentence is Subject, Predicate, and Linking verb respectively. But this natural arrangement is not regarded in all sentences; that is why recognizing and distinguishing them is difficult in some sentences. In analyzing thesyntactic structure of Persian, some grammarians give more importance to the conceptual structure while for others the formal structure is more significant. In this paper, attempts have been made to combine both approaches to recognize and distinguish subjects andpredicates.

Among successful studies expounding the mechanism of narratives, one could mention Todorov’s method and analysis in studying folktales. First on the basis of logical relationship of structural units, he differentiates between two kinds of narrations: mythological narration and ideological narration. By describing the features of mythological narration, he attends to this narratology from different aspects. Todorov, by discovering the structure of this kind of narration, has put forward his universal grammar theory. This article along with analyzing and studying Haft-Peikar, studies the narratologystructure of this work in two aspects: adjectives and verbs. It is evident that discovering the structure of this work will guide us in discovering the structure of similar works and understanding the universal grammar theory.

Comparative literature is an advent branch of literature studies in which similarity and dissimilarity of the ideas of theoreticians and workers of various nations are investigated. Pride and boasting which are a common humanitarian emotions are a disputable matter incomparative literature and has a particular feature and position in Persian and Arabic literature due to related historical and cultural backgrounds. Motanabi and Khaghani have used pride elegantly in their poems. In the present paper, comparative study, pride entity, the reasons for these types of poems and similarities and dissimilarities in their vision toward pride was analyzed and investigated and finally dominant virtues in Persian and Arabic influencing the advent of boasting poems were discussed andscrutinized.

We shouldn’t approach most Persian literary classics merely from a literary viewpoint; since they are, aside from literary and aesthetic aspects, full of reflections that cannot be revealed except by using exact theories and new methods. Eskandarnāmeh of Nezāmi is one of these works, its foundation being the ancient Irānshahri political thought. Thus, it is a national text, like Shāhnāmeh of Ferdowsi. Irānshahri’s political thoughts are, alongside Persian language, social mores, and Iranian-Islamic mysticism, and important components ofcontinuation of Iranian culture, from the ancient ages to some centuries after the entry of Islam into Iran. Thus, searching thethoughts in the Persian literary classics, including Eskandarnāmeh of Nezāmi, is an important contribution to recognizing the Iranian cultureand identity. Furthermore, Irānshahri’s political thoughts have the unique characteristics, which through some modifications, can be fruitful in the compilation of a new political theory in accordance with Iran's situation in the present world.

This study tries to investigate the nature and some of its important elements in the poems of a well-known Arab poet (Amre-ol-Qais)during the pre-Islamic period. (Moghadam ‘Al Sher val shoaray Ibn Qatibe, 1373: 70). No doubt he was the greatest and the most famous poet of his age, the leader of his contemporary poets. Meanwhile his tribe and occupation is discussed beside the investigation of his works and poems. In addition, the nature in his poems is going to be discussed at length.

The presence of Ibn Hāni-al-Andalusi (326-362 AH) gave a tremendous impetus to Arabic literature in Andalus and North Africa in the first half of the fourth century. The impressive and delicate poetry of this talented poet called for the attention of a great many critics, hence giving a push to the enterprise of critics and criticism.The present article concerns analysis of the critics of Ibn Hāni, leading on to the approaches and historical development of literary criticism in Arabic language and literature.

There have been controversies since the ancient time, definition and nature of literature as well as its domain and practical applications. Some scholars have applied the term in a moral sense, whereas some others have used it in the literary sense and still others have used it in both senses. However, today literature has achieved great importancethrough developing ties with new sciences such as psychology, linguistics and literary criticism. A brief review of the western literary nations and theories and the study of literary views of Plato, Aristotle, Sidney, Drydon, Johnson, Colleridge and others reveal that, first of all, the literary movement that was initiated by Aristotle and lived upto the time of Collridge was in line with the European culture. That is to say, if at the beginning their views on moral instructions had a special sense and function, in the literary domain, it would lose its influence through the ages and the theme of moral instructions has been substituted by the theme of ′enjoyment′. Second of all, in defining poetry and literature, we face problems and shortcomings which make it difficult to generalize the views to great works of literature in the world. This paper reviews and elaborates the western literary theories and the way in which they shifted from a theme of ′moral teachings′ to ′enjoyment′ and from ′enlightment′ to ′ ambiguity′. By drawing upon the theories of Khaje-Nasir, Kroche, and the concept of ′intuition′ efforts have been made to offer a comprehensive and more functional definition of literature with the aim of paving the way to settle most of our literary and scientific controversies.

The popularity of Persian language and books in Turkey, especially during the 17th century, has provided a suitable atmosphere for the emergence of Mowlana’s works, particularly Masnavi Maanavi in Persian. In Turkey, among Mowlana’s other works, Masnavi has achieved a special status and both Persian and non-Persian speakers have paid particular attention to it. Furthermore, many articles and books have been written on it. There seems to be a correlation between the fall/rise of the tendency toward Masnavi in Turkey and that of Persian language status there and hence the number of translated works and interpretations written on Masnavi seems to be strongly dependent on the presence and popularity of Persian language in Turkey. Accordingly, in the present study, based on the sources available, it is attempted to investigate the tendency toward Masnavi with regard to the status of Persian language in Turkey. The study hasbeen carried out with respect to “Masnavi Interpretation”, “Masnavi Translation”, and “Masnavi Reading”. The most important interpretations and translations of Masnavi are listed as well.