مجله متن شناسی ادب فارسی
سال نهم شماره 3 (پیاپی 35، پاییز 1396)

Persian travelogues of the Qajar period are amongst the first encounters of Iranians with the-West-as-the-Other and due to this various forms of othering of the Europe can be recognized in them. Since metaphor is one of the principal devices in the process of othering, the main aim of this paper is to provide a critical-cognitive study of metaphorization of the "the West as the Other" in two early instances of Persian travel account in such an era. The under-study travelogues in this research are Masir-e Talebi and Hayrat Nameh. The main approach used in this study is Critical Metaphor Analysis which provides the ground for offering a critical-cognitive analysis of the role metaphor plays in different texts and discourses. Exploring these two travel books, it is found out that a number of conceptual metaphors have been used in them for representing the West which offer a hyperbolic, idealized and heaven-like image of Europe to the readers. The combination of these conceptual metaphors finally leads to the formation of an iconographic frame of reference or megametaphor which suggests a coherent integrated picture of Europe. Such metaphors metaphorize that place as the Heaven or utopia which could be used as a model for Iranian society in that time.

Sociology and psychology of war are new research areas, expressing the detrimental effects of war on communities in these two aspects. Few researchers dug into these fields. In this paper, this subject has been studied by using translation of Yamini History book, written in the year of 603 AH by Abushraf Nasehiben Zafar Jarfadeghani which is a translation of Atabi History book, written in 427 AH; the fifth century, by Abu Nasr Mohammdiben Abdoljabar Atabi. Observation of suffering of many people, destruction and devastation of human, spiritual and unspiritual resources and difficulties and suffering caused by the war have stimulated the scholars to engage in researching this field. The results of this study indicated that, from the sociology of war view angle in era of Ghaznavian earning power, enthusiasm and zeal, greed, revenge, anger, looting and religious issues were causes of war which had social impacts such as change in the population, economy and values. From the perspective of the psychology of war mental disorders, stress, anxiety, fear, hatred, suspicion and jealousy, deception and bondage which resulted sometimes in death were results of war. The world has always been and will be a battlefield; we can get to know with the great works of our own scientific and cultural icons in order to learn how to behave encountering unexpectedness and become an obstacle to looters.
For the purpose of this study, literature, historical, literary and narrative resources were used and fisheye technique and expression were utilized directly and then the analysis was performed.

Samak-e Ayyar is the ancient Persian folk story that is written in the sixth century by Faramarz Ibn Khodadad Al-Arjani. Of course, according to some evidence, the story goes back to the pre-Islamic history. Considering that no scheduled work is available in the field of customs of early people, this story is a valuable reference to achieve some customs and historical sociology of the deceased that has been remained unclear. This study has dealt with some customs and feasts of kings and some groups of manliness named the chivalrous. This story has been originally based on their chivalries. The study also aims at mentioning customs that have not been mentioned yet or if they have been dealt, their details have not been considered.

Masnavi is of the most valuable moral mystical works of Persian literature which seeks to teach real life and the way to reach happiness. The emphasis in this book is not only on the ultimate perfection of creation and human resource collection, but also on the relationship of mutual quest for the good life of this world in itself. The purpose of this study is to investigate the extent and the representation of the world in this work. It also attempts to examine how and why Rumi tends to the world. This way, after explaining the concept of secularism, all lines were categorized into several important areas including wisdom, moderateness, avoiding prejudice based on morality and without thinking of heavenly reward, and avoidance of blind imitation. Moreover, an important area is secularism which is highlighted in this study. As a result, we found that Mowlana praised world since it is a means for reaching perfection. He described all areas of secularism in four hundred bits directly and in the stories indirectly.

Given that narrativization has a unique position in Saadi’s works, the main purpose of this study is to introduce and to analyze these types of stories in Saadi's Gulistan and Bostan. Also, another purpose of this study is to investigate the stories based on Tzvetan Todorov’s framework from the "typology" of rules and laws governing the construction of these known anecdotes. Results of this study showed that there were similarities between the fictional story of Gulistan and Bostan with Todorov's theory in terms of the presence of features such as event-based stories, the principle of causality non-mediated, emphasis on character interaction, lack of psychology, there is an imaginary time and place, the presence of exemplary character, and the absoluteness of some characters. Also, these stories were categorized into three species of mythical, epistemological and ideological tales. According to the survey, it was found that most stories in Gulistan were "epistemological" (48%) and the least were “anecdotal” (12%). However, in Bostan, the highest proportion was allocated to the epistemological side (59.52%) and the least belonged to the ideological category (7.15%). As the result, ideological category is the lowest one in both stories. However, for the highest proportion, the decision is not that much clear.

The study of word selection in speech of Saadi shows that central words in sentence or verse usually have influence over each other. Proportion, in general meaning, as a traction between words, is his main criterion in selecting a word from available possibilities. Even his stimulant in making use of ‘metaphor’, ‘simile’ and ‘compounds that have allusive meaning’, is regarding this proportion and harmony between words in the associative axis. In addition to subject of proportion, another important subject in selection of word in Saadi’s speech is his skill to avoid repetition a word at one meaning by using of lingual capacities. In this paper, first, the subject of synonym and some other capacities such as ‘metaphor’, ‘trope’, ‘changing the grammatical form of a word’ and ‘Arabic equivalent of words’ which Saadi has used them to avoid repetition of word, will be considered. In the following, we study the proportion and harmony in his words.

Nowadays, a considerable number of research is allocated to the morphological study of stories. However, a brief look at the books and researches available in the realm of Persian literature reveals that such researches mainly focus on the morphology of the stories and anecdotes on the basis of the models provided by Vladimir Propp, Roland Barthes, Claude Bremond, Tzvetan Todorov, and A.J. Greimas. Accordingly, the present article is to analyze the morphology of the characters of a-thousand-and-one nights on the basis of a slightly different model proposed by the authors which is composed of two components: indicator and status. Using a simple efficient coding system, and on the basis of 11 indicators, and some statuses each of which is different according to its number and concept, the authors try to analyze the morphology of the Alla-o-ddin Abu Shamat anecdote as a sample. It goes without saying that the results of the application of this method in analyzing the whole number of the anecdotes present in a-thousand-and-one nights will better clarify the efficiency and universality of such a model

Sanaei Ghaznavi is one of the great poets of the fifth and sixth century AD. He was at a time when Arabic culture and literature dominated all Muslim-dominated areas. It seems that two main factors were the causes of the influence of Arabic culture and poetry on the poetry of the fifth century: a) the increasing combination of Persian language with Arabic terms and combinations; b) the enthusiasm and tendency of the poets to the Arabic culture. In most of his stories, Sanai has used words, combinations, phrases, proverbs and symbols of Arabic culture. The present study seeks to analyze the influence of the Arabic culture of the Umayyad, Abbasid, and Andalusian periods on the Sanaei poetry through a descriptive-analytical method focusing on the French school of comparative literature. To reach this goal, firstly, the points of view on the influence of Sanaei on Arabic culture and poetry were stated in the introduction; then the reflection of Arabic culture and literature on the poet's court was analyzed. Based on this research, it can be seen that Sanaei, with the obvious and hidden influence of Arabic literature, has covered all these terms and meanings with new paintings with full artistry. The poet has received the most influence from the Abbasid era especially the Abu Nawas and the Mutabee.