پژوهشنامه متون ادبی دوره عراقی
سال دوم شماره 4 (بهار و تابستان 1397)

The language was made of the first and fundamental phonetics that no one is alone and discrete from other phonetics, could not have had a linguistic function, they are phonemes like any other phonetics that we could hear in the world or around ourselves, or phonetic which has been uniquely constructed in this world. Hence, the first and most fundamental single (= unit) of language is word, not the phonemes that make it. The word is also a blend of two or more language phonemes that interacts with each other and brings together a phonetic structure in the world that is the first and most institutionalized true, fundamental unit of the language.

One of the most common interactions in all of the tales and the deductive Sufism is personification of the unseen and superficial elements such as saints, angel, khezr, devil, light, which results in the high trust of followers for communicating with the holy universe and attract their attentions and minds beyond the limited goal of the world toward the unlimited heavenly goals until the strongest motivations will be prepared for heavenly evolution in this Sufism more than before. On the other hand, by tolerating the hardest stages of evolution and prevented from dependency and more pay attentions in deductions. One can reach happily to his ultimate fortunate which is the exact self – freedom and self – stay in the ultimate right and finally reaches to the ultimate all mighty.

Wisdom and ethical sayings of Iranians which were translated from Pahlavi texts into Arabic sources have had a dramatic effect on both Arabic and Persian literature. As a matter of fact, these precepts, first, were in Arabic gown, and then translated into Persian, they have influenced in Persian literature and created this false belief that Persian culture and literature are totally lent to Arab culture. In this research, we compared one of the Iranian precepts Ibn Maskawai from Pahlavi texts with Persian and Arabic literature. The study shows that Iranians adhered to the ethics before Islam, and used them as a guide in their personal and social life. The works and symbols of these precepts can be seen clearly in Arabic and Persian culture.

The present article analyzes Kelider novel from a discourse analysis. The entrance of occidental ideas to Iran along with other features of Iranian society has led to the different approaches and attitudes that have been addressed in the numerous sources. One of these sources is literary texts. Every literary text is created in the social field that can be influenced by social conditions. The novel Kelider contains the features that represent a kind of historical status and the discourse of same time. To illustrate such features, the method of critical discourse analysis as a method and research theory has been used. One of the results of this study is that Kelider is narrated the well-known social and economic situation of the period. It also illustrates the political field of the period and the conflicts among hostile discourses, which narrated the fate of the Tudeh Party, and the social classes of the twenties, the conditions of their livelihood and the struggle.

In modern psychology, "color" is one of the criteria for assessing personality. The colors have vibration energy and visible sounds, and they play an important role in life and contribute to the transmissions and readings of the mental flow, because the tendency of mind to different colors, from the most desirable to the most hapless considering the extent of people’s learning in the life, their culture and their attitudes, reflects the various psychological aspects of humans and poets. This essay is based on the psychoanalytic theory of Lusher, the colors which are used in Iraj Mirza's poems collection are characterized by descriptive-analytical, survey and psychological methods. Iraj Mirza is one of the poets who used the color of the words in his poems; but the abundant use of black is one of his superior approaches. The findings of this research provide a logical picture of the thoughts, worldview, and the tendencies of the poet that suggest that Iraj Mirza in terms of personality, and despite the joy and passive pessimism and pride he is a normal and balanced person because the four main colors of blue, red, green and yellow are among the first to fifth choices.

The woman archetype and her siblings in different periods of Iran, has always been one of the topics that engages the minds of the researchers. In this research, the authors by the data-descriptive and analytical methodology have analyzed of the woman's archetype and his accomplishments in the ancient Iran. The outcome of the research proves that the conditions of women in ancient Iran has not always been in one form, and in some ages her position has been raised to the extent of the gods. This dates back to the period when the matriarchy dominated this land, and consequently, their gods were also powerful goddesses. This period is a very ancient, and it is only by exploiting the archaeological studies, its dimensions can be understood. Meanwhile, it is not possible to overlook the influence of woman in the life, agriculture, as well as the rejuvenation of childbearing, and the rearing generation; however, in later periods, with the discovery of iron, the patriarchal rule prevails over Iran, and women's power is very limited. Even life-based hunting is also preferred to land tenure and agricultural life. Furthermore, the effect of Aryan religions, including the Zoroastrianism, on the power of women can’t be considered, because in these ancient religions, there is no positive opinion about women, as it was before.

Reflection in the native and national culture leads to our deep acquaintance with the culture of society and the tendency toward the recognition of the collective and historical identity; this recognition is the confirmation of the cultural originality that a person accesses a historical identity and the root.  Literary works which are considered to be the entirety of the culture of every society, can be regarded as the most appropriate way for a better understanding of folklore. In other words, knowing about the various aspects of the popular culture of a community can be possible through study and engagement in the literary works of that society. This study is intended to address the various dimensions of folklore in the novel of Baftehaye Ranj by Ali Mohammad Afghani and reveals the hidden aspects. The result of this research is that the structure of folk culture in the novel has been particularly striking in the realm of suffering, and the spirit of the popular culture in the community has been outstanding in the body of this novel. Given the Marxist tendencies of the Afghani and his membership in the Tudeh party, in this novel, the call for elements of folklore - such as religious beliefs, terminology and dialect, the folk poem, verses and proverbs are considered to be anti-colonialism and anti-imperialist responses and a move towards the removal of society and a step towards the preservation and consolidation of national and indigenous culture.

Naser Khosrow is the most prominent literary figure in the fifth century AD, the content of his poems, and position are very important, Naser Khosrow as an example of people under the influence of external and internal factors and through the use of colors highlight the personal and social problems, although, in contrast to other poets, the color in his poems is less used. This study is based on Color Psychology of Lusher, which has new ideas in color psychology, after the famous Rorschach test on the subject of human cognition through colored ink spots. In this way, the colors excessively express the feelings and thoughts of individuals. The reviews of his poems showed that the black color indicates dissatisfaction with the situation, the most widely used color. After that, the color white, red, green, yellow, respectively, has the highest frequency. The application of the blue color has the lowest frequency in Naser Khosrow's poems. He used 733 times the colors in his collection, directly and indirectly. Colors are particularly suited to his Fatimid and introvert beliefs, who appreciate to interpret. The black color implies the Abbasids and the white on the Fatimids.