مجله پژوهش های ادب عرفانی (گوهر گویا)
سال چهارم شماره 4 (پیاپی 16، زمستان 1389)

Bahrame Gur and Bahrame Chobin are among the prominent characters of Shahnameh. It seems that the story of the life of these two champions has been exposed to legendary and popular narratives and it has been hidden in ambiguity and mystery. Similarity in some of the narratives and events of the life of these two characters enforces this hypothesis that these events are related to the life of one person. Since the story of Bahrame Gur and Bahrame Chobin has been located at the end of Shahnameh little attention has been paid to it. Nonetheless people who loved culture and peace always respected them because they found the character of these two champions in harmony with their own truth-seeking character. The sameness of the name of these two semi-historical characters made their adventures more complex and this matter has been also reflected in Shahnameh. This research tries to give an approximately real illustration of these two great champions by considering one of the most powerful humane motives, namely power, and the related theories which form a great degree of human's manner. The appearance of these two characters in Shahnameh represents the "collective unconscious" of an idealist and truth-seeking nation against the assault of foreigners and inner monarchy.

Regionalism in the contemporary Iranian story writing begins seriously in 30's and reaches its peak in 40's and 50's. The regional stories reflect, mostly, the common characteristics and elements such as cultures, beliefs, rules and ceremonies in the geographical area. In the contemporary Iranian story writing, with respect to the geographical origins of writers and regional specifications reflected in their works, five realms of regional story writing in the north, south, east, west, and Azarbaijan can be distinguished. After presenting definition of regional story, this article counts and introduces critically the northern regional stories and their specifications. It indicates that this realm of regional story writing has special importance and validity, in spite of simplistic theories of some critics.

Psychological analysis of people based on psychology of color is considered as one of the current methods in psychology. Those who choose colors freely and consciously and on the basis of their interests and taste pave the way for their psychological analysis. Saeb as the most prominent literary figure of the 11th century A.H and as one of the most active poets of this country is a suitable choice for psychological analysis based on psychology of colors because not only his poems are significant in volume and content, but also he has represented individual and social problems by using colors in his works. In Saeb’s poems red and black have been used mostly. Red is an indicator of passion, enthusiasm and his endless motivation for achieving all the desires which have been taken away from him in different ways. Black is the symbol of darkness and negating everything. Beyond this color nothing is imaginable and so it is considered as the end of the road, despair and resignation. The use of these two colors together shows the poet’s struggle for escaping from the existing condition and it seems that there is still the hope for improvement and better times. The red (and the words which are the symbols of it) reminds fatherland, in general, and Iran and Isfahan, in particular. Black (and the words associated with it) is the symbol of India and its dependent lands. This is to the extent that in poet’s mind and soul Isfahan and India are synonyms and substitutes of red and black.

Allegory, an old widely- used tradition in poetry, has been employed by Persian poets all through the history of Persian literature. Khaghani who is considered as one of the stylist poets of Seljuk era, paid special attention to allegory. The present article is a survey of the use of allegory in Khaghani’s Divan and points to certain verses in which the poet has employed this technique. The results of the present study reveal two points. First, the main part of Khaghani’s central thought which is considered as a usual and customary characteristic of stylist poets of this era has appeared in allegories, specially those that come in form of allusion to Koran and ideological instructions. Second, various intentions and tools of application of allegory in Khaghani’s poems are another evidences for his personal style.

Logically, among the various pictorial elements that poet chooses, merges, and uses contemplatively and deliberately in his work, certain semantic and aesthetic connections exist that studying and analyzing them can help us in comprehension, criticism, and editing of literary texts. These relations between these elements construct certain linear and geometric shapes in poetic images that attention to them can display the technical and semantic delicacies of poetic texts. In this article, the author wants to propose this point by analyzing and classifying these relations and clarify it by recursion to instances that have been chosen and studied from past and present texts.

Literary texts are a set of intellectual and cultural reserves of nations and reflect their thoughts, ideas and hopes which in every era and period are affected by people and their needs. Many problems such as sociology, management, economy, politics, cultural and social aspects and law exist in literature. Thus, in order to know nations one has to be affiliated with their literature. Legal subjects and related concepts and terms are among issues which are specifically prominent in these texts and so far little attention has been paid to them. In this research authors try to examine the chapters of "Lion and Cow" and "investigating Demne's work" in terms of criminal law, which alone is one of the principal branches of law, because the phenomena of crime and criminal are highly manifested in these two chapters. Crime and criminal, various punishments and their objectives, and subjects related to penal justice such as testimony, juridical investigations and judge's impressionability are posed in this paper and in each case it is tried to analyze the subjects in comparison to Islamic criminal law. This research indicates that by thinking and going through literary texts one can find the point of similarity between literature and legal discussions. As a result, literature and its valuable content can be used for enriching legal rules and regulations as well as preventing crimes and promoting health of society

Fasting, as a common practice in mystic schools, has a special status due to religious obligation it demands, its constructive nature, and its role as the first step in spiritual aspiration. In the context of mystical thought, and due to interpretive and spiritual quality of mysticism, fasting goes beyond the boundaries of superficial religious interpretations, expands its meaning and finds a meta-religious stance, so that sometimes attention to religious fasting itself defiles such meta-religious fasting. The dialectic/interactive structure of mysticism which, in the process of presence and absence, constantly exposes the phenomena to "becoming," is comprised of three common mystical principles and patterns: religion, spirituality, and truth. In this structure each concept or category is an element or component which, immediately, gains an interpretive dimension and can be placed under the principles of religion, spirituality and truth with different semantic dimensions. A diachronic and historical study of fasting reveals that in the early stages of mysticism and Sufism, what matters most for mystics is the religious aspect of fasting. In recent years, however, the practice of fasting has come to exhibit a closer relationship with interpretation, in alignment with its three-partite structure. In this article, we review the various approaches to fasting in prominent mystical texts and analyse the similarities and differences among these approaches in a structuralist reading.

Gnosticism and true knowledge are not limited to any special nation or individual. Anyone who is created by God has the ability to understand these holy concepts. Thus all men of union, although they live far away from each other, have the same beloved and therefore the hidden meaning of their expressions is the same. In our literature, Molana's mystical poems cannot be challenged and his parables are saturated with mysticism and love. One of such mystical anecdotes is the story titled man and treasure selected from the sixth book of Masnavi Manavi. The traces of such understanding can be seen clearly in the Alchemist story by Paolo Queleo which has been and still is the most sold book in the world. This effect (on Queleo's work) makes any person praise Molana's great thought. The present research is going to show the differences and similarities between these two stories by comparing them. Also, it is going to show the effect of Molana's mind and discourse on this great American writer's thought.