پژوهشنامه ادبیات تعلیمی
پیاپی 25 (بهار 1394)

Education is one of the most outstanding themes and intentions of Persian poetry. This literary genre، more than any literary genres has involved the mind and language of poets and rhetoricians of Persian literature. Vahshi Bafghi (who was a schoolmaster) has allocated a large portion of his poems، whether in Khold Barin which is an educative-moral work، or in other poems and poetic forms to this issue. Emphasizing on some parts of principles and methods of education that are accepted by teachers of today and more importantly، explaining meanings، concepts، virtues and religious and moral teachings such as praying، contentment، patience، and etc… and praising them، as well as explicating moral vices such as pretension، pride، greed، envy، and prevision form them are among the issues which have been significantly reflected in Bafghi’s poetry. Besides، valuable and moral concepts، themes such as despair، hopelessness، radical belief in fortunes، acceptance of inferiority and humiliation can be observed in his poetry. The present study is to investigate and analyze the issue of education from different perspectives in the poetry of Vahshi with reference to his poems.

Kalileh Dimnahasreflected moral and educational trends of our literature. This book contains both moral teachings and political doctrines. In order to achieve this، it benefits from inspirational effect of stories which demonstrated through anecdotes. Since admonition discourse; in the traditional approach for education، especially moral education is dominant discourse، this study attempts to explore this aspect of didactic literature. Therefore، the main goal of this study is to answer this question، that is، Does the aim of advising from the language of story characters are morals in all cases or sometimes it is political? By examining advices in the story of cow and lion we understand that Demneh is trying to gain power. He believes in demoralizing in policy، as a result there are a lot of similarities between the ideas of Machiavelli and didactic content in this story.

There is a huge ambiguity about Khayyâm''s poem، thoughts and personalities in comparison with other poets in Persian literature. Attributing some incompatible pomes to him increases this ambiguity. Because of the close relationship that Khayyâm had with the court and the government، he was well aware of the issues and problems which deprived the society from the public stability. The society in which Khayyam lived was the area of conflict and controversy of fanatics who rely on their opinions and they were followed by the acquisition of authority. In fact، the moral rules of society were based on the belief that the results were just arbitrary. Therefore، he used his quatrains as a manifest for his moral school and if we compare this school with the recent ones، we can find many similarities with the school of «originality of benefit». In his moral school، good or bad depend on its outcomes and how much enjoy they would bring. Khayyam was well aware of the importance and benefits of individual freedom in the progress of the society. Therefore، in his Rubaiyat، he was in research of breaking intellectual rigor atmosphere that had prevailed in society and tried to foster the tolerance spirit.

One of the important issues in Systemic Functional Linguistics is that the language is not an arbitrary system; on the contrary it is natural and cultivated by human being and society. In this perspective for discourse analysis there are three metafunctions، that is ideational، interpersonal and textual. The ideational metafunction is divided to two functions: experiential and logical. In experiential function، experiences of the world are represented through the language. In SFL view، a component of the ideational metafunction is transitivity as a property of clauses. It is used to specify the different types of processes in clauses. Therefore، as transitivity encodes our experiences، by studying and inquiring processes existing in the text and their frequency، we can understand thought، experiences and inner world of an author. Consequently، in this paper in addition to inquiring the processes of didactic Ghazals of Saadi، frequency and percentage of all kind of processes is demonstrated as a stylistic indicative of his work. Moreover through considering these frequencies his personality might be specified.

The didactic literature and its style has a long history. Many works are created and reached us with the contents of advice and recommendation. This history and the existence of many evidences have placed this kind of language as a special genre among Iranians and in Persian literature. However، in the era of Mashrooteh (constitutional revolution) when Iranians got familiar with modernism، this genre was faced with a lot of critiques and gradually weakened. The reason behind expansion in pre-modernism and then weakening in modernism period is due to type of Iran government and class structure of Iran before Mashrooteh period. In a hierarchical society in which some are higher than others the use of language of advice and recommendation is unavoidable. Therefore، Saadi and Nezamolmolk had to use this type of language in their works. In Mashrooteh period dictotarial government and hierarchical society was collapsed and the ground for developing and acceptance of didactic literature disappeared.

after more than eight centuries، Nizami is yet considered as the great storyteller in Persian literature. His Panj Ganj (Quintet) depicts his rhetoric in different mystical، love، historical and epic subjects. He had combined rhetoric and faith accompanied by divine revelations and succeeded not only in speech and eloquence manifested in his couplets besides perfection in literary beauties in expression and meaning، but also in all his stories. His stories denote artistic and literary aspects and carry moral and humanity messages involving advices on self-knowledge and wisdom for the governors particularly and people in general. Although، Nizami’s Haft Peikar (Seven Beauties) has been introduced as lyric and epic and apparently it contains submergence of Bahram Gur in pleasure of hunting and falling in love with girls of seven countries in seven domes but its general message and ultimate goal is guiding the readers toward humanly thoughts and moral contents and teaching and training. It acts as a mirror for human in progress and salivation path. Beyond the stories and events of Seven Beauties، there are deep concepts including theism، trust in God، justice، prevention of oppression، learning and gaining knowledge and art، rationalism، withdrawal of worldly instable belongings، avoiding of greed، blaming of debauch and lust، good thought and deed and avoiding mischief and hypocrisy، importance of endeavor and counseling with learned men in state affairs، generosity and beneficence، kindness with people and subordinates and other moral teachings that guide man toward salvation. This article investigates the didactic aspects and moral preaching of seven Beauties.

What is being examined in the structural analysis of a story is its structure، narration and language. Structural analyzers study the totality of the literary form and the division of the narratives to smaller units (to the extent that it is not dividedable). They try to provide a grammatical language for all narratives. Propp، who was one of the experts in narrative، studied the totality of the narrative structure of the one hundred Russian narratives. He then divided them into smaller components، the repeated patterns، and finally he composed a grammar of narrative. This research is descriptive-analytic method and has used library resources، relying on Parvin Etesami’s debate as a form of education; the first step is to define the grammar of narrative in educational literature. And then we try to examine narrative structure، narrative situations (audience) and the narrative content of the debates has been examined. The results indicate that the educational literature (narrative) is located in the center of the narrative and narrative elements are more prominent than others. Furthermore، in Parvin’s debates the type of audience is outside of structure and sometimes in hidden format.