فصلنامه الهیات هنر
پیاپی 1 (زمستان 1392)

This paper describes and analyses the traits of stories which in western literature are known as allegories and are also sometimes called parables which describe a story that has some hidden meanings within it. In Persian language, allegories used to be studied with the emphasis on the style of speech; therefore all allegories were evaluated with their style regardless of any other traits.
The present paper shows that focusing on the events and following a unique story is the most important trait in helping to read the allegories. This analysis, in one way shows the conjunction between the teaching goals and the story telling methods and on the other hand believes that the process of reading the allegory is dependent on the presentation of a brief description of the story based on the events happening in a certain course and the allegory is created following it.
Besides all of these, with consideration of the differences in the real event and the descriptive story, the relation between the story telling methods and styles with the appearance of the idols in the stories is discussed and analyzed.

Myth of “remembrance and forgetting” is one of several kinds of myths which can be found in different tribes and civilizations. Mircea Eliade is a Romanian religious researcher who has mentioned this myth in his papers and has introduced many examples of it among Greece, Hindus, Gnostics, and Manicheans. “Song of Pearl” is a Gnostic work and is a perfect example of this myth in which the remembrance and forgetting is much similar to an Indian story called: “Matsinderanat & Gorakhnat” and the parable of Attar’s poem called: “Sheikh Sanaan & Dokhtar-e-Tarsa”.
Since the sources of the stories of Ibn-e-Sina and Sohrevardi are the Hermes and Gnostic wisdom, we can see examples of this myth in their stories. In this paper, we try to elaborate and compare the myth of “remembrance and forgetting” as a Gnostic myth in Persian allegories. The stories of “Hay-ibn-Yagzan”, “Salaman & Absal”, “Resal-olTeir”, and “Einieh Ode” from Ibn-e-Sina, and stories of “Red Reason”, Sohrevardi’s “Story of Alghorbat-al-Gharbieh” and Story of “Prince who were deceived By witch” from Rumi’s Masnavi are the examples being studied in this paper.

Wonder spell is one of the novel poems by Abdol Ghader Bidel-eDehlavi (1054 – 1133 Hegira). Bidel in his poem, in a unique way and using allegorical-mystery format, tries to reveal the secret of human wonder spell as a general essence so that by revealing this wonderful spell, he can reach the hidden treasure of God.
Bidel, in a unique and novel manner, in a fantasy movie style and macroscopic view, tries to amplify the universal existence of human being and attracts the reader in his spiritual voyage, which is a trip of a human as a reduplicate of great world. In this technique, he tries to move from small parts toward the bigger sectors and then from multiplicity towards the unity and away from discrepancies in order to show that “if we understand ourselves thoroughly, then we will be able to understand God”. Bidel shows in this allegorical story that the whole universe with all of its complicated details is reflected mirror wise in humans in a form of a delicate miniature.
We have tried to elaborate and describe the allegory of Bidel’s poems with the help of researching and comparing the philosophy and spiritual ideas from Hindu and Islamic points of view with elaborating the specific words of spell, deception, wonder, and Maya.

Criticism of archetype tries to analyze and study all cultural elements that were unknowingly involved in creating the literal work and in doing so, it summarizes and paraphrases the literal work, or some of the elements within it, in relation with the unconscious feeling of the author. With consideration of this method, we can understand the meaning of poems of Hafez better and have a new look at the symbols presented in his poems.
Therefore, in this paper, two procedures have been followed: At first, besides introducing the backgrounds of using of some theoretical foundations of this approach, the suggested models procedure is presented for analysis of Hafez’s poems using this method. Then, as an example, for selection and analysis of symbolic characters in Hafez’s poem, Pir-e-Moghan has been chosen and we have tried to express this method in this paper.
In this research, we have considered the symbolic triangle of Pirbowl-wine psychologically and in process of the formation of individuality in Hafez’s poem, we reach to this conclusion that the Pir-e-Moghan is a symbolic character which has been the outcome of the psychological projection of the model of ideal (perfect) man; and in the cycle of development of the individuality in his poem, the poet has simulated this model of inner perfection in the unconscious of his text.

In Masnavi Manavi, the allegories not only reveal the ideas, but also is the source of contents, ideas, and images. Therefore, understanding the structures of allegories in Masnavi, can firstly show us Rumi’s thoughts better, more visible, and tangible and secondly, help us to understand the structure of Masnavi and the way it has formed.
Allegories are structured models which Rumi has used them a lot to convey his stories. In another word, Masnavi’s allegories are results of ideas. Therefore, the allegories are in a way the mere thoughts of Rumi. By analysis of allegories in Masnavi and their function, we can see how the stories are joined with the allegories and paraphrases and create the structure of multi-realm of Masnavi.
This paper, structurally, deals first of all with the source, function, and identity of the allegory and then reveals the method of creating the allegory in Masnavi. That is how Rumi can build the entire Masnavi by creating stories and allegories which comes to his mind instantly.

Creation of allegory and story in three poems of: Elahi Nameh – Mantegh-o-Teir – Mosibat Nameh is not mere and systematic form of story arrangements. In creation of these interrelated poems, the simple relations within them are turned from ordinary and coexisting levels into deep substitute relations. With creation of stories in several different levels and eliminating the original story and introducing secondary stories, the process will lead to deeper meaning. In this way, many stories can be replaced by others and the allegory will earn its meaning and identity by correlation between the members in different levels.
In this paper, we have tried to analyze the story arrangements, conversion processes, and creation of story elements specially characters as one of the most important elements in creation of spiritual poems of Attar and the way it becomes meaningful.
Understating oneself, circular structure, objectiveness, merging, permutation, process of going from multiplicity and plurality towards unity and death, and etc… are all meaningful allegory resemblance in poems of Attar.