فصلنامه ادبیات عرفانی و اسطوره شناختی
سال چهاردهم شماره 53 (زمستان 1397)

Khajuye Kermani is one of the most prominent poets of Persian literature whose beautiful tone and his delightful words have a great deal of attraction. One of his charming books is Homāy o Homāyun that in its composing, the poet follows the style of Nizami Ganjavi. During composing any romantic story, Khajuye Kermani refers to myths, as the cultural backbone of a nation, and in this way, takes an effective step in preserving Iranian culture and civilization. By using the analytic-comparative method, in the present article, the attempt is made to compare some mythological points in Homāy o Homāyun with the myths of Mesopotamia, India, China and Greece. Thus, it becomes clear which myths have been mostly used by Khajuye Kermani. The results of the research show that among the lyrical poets, Khajuye Kermani, after Nizami Ganjavi, gets the most use from myths, especially in Homāy o Homāyun. Also, among the various types of myths, myths related to supernatural forces and creatures, mythical rituals, mythical places, cosmic creation and diabolical creation are most commonly used.

Today's human interpretation of mythology suggests that myth is more than fiction. In the age of pre-science and pre-philosophy, the answers to questions of human beings could be found in myths. One of the issues raised about myth, is the similarity of the myths of various tribes and civilizations. Thus, the question arises: what is the reason of the similarity of myths among the unrelated tribes? By using the analytic-comparative method, the present article tries to compare the myth of "Siavash" in Iran with Kotan Utunnai, an epic belonged to Ainu (the indigenous people of Japan). In the research, the archetype of hero's journey, proposed by Joseph Campbell, as the theoretical basis, and the triple steps of hero's journey, as the variable of the study, are considered. The results show that the people who lived in the age of myth, regardless of their different languages and cultures, had common epistemological and ontological foundations that are represented in myths.

Binary oppositions are considered as one of the main components of the critique of modern texts; but they can also be used in the critique of Persian classical texts. In Ilāhī-Nāmeh, Attār Neishapouri suggests that on the path of the Truth, nobody can reach the perfection without binary oppositions. Thus, he faces the sālek (holy traveler) with much binary oppositions from the beginning to the end of suluk (spiritual journey). Attār believes that the only method for converting oppositions to unity is to use the force of "transformation" and "equation". Most of the oppositions employed by Attār are linked to "transformation"; in this way, the opposites change their nature and unite with each other. In this "transformation", he seeks a kind of "transcendence" that needs contemplation and going beyond the corporal world. By using descriptive and analytic method, in the present article, the attempt is made to explain Attār's Divine thoughts based on concepts of "binary oppositions", "transformation" and "equation". This research does not seek to find the opposite terms and to classify the binary oppositions quantitatively, but it attempts to find the concepts that beyond apparent oppositions may conduce to the perfection of man.

Karāmat (Divine grace), as an extra-ordinary event, is used by awliya Allah (saints of God) and has a special place in Islamic mysticism. Karāmat is divided into three main species: 1. Predictions of the future, 2. Interpretation of the secrets of hearts 3. Miraculous happenings in the corporeal world (or breaking of the natural order of things) Each of them has several subtypes. One of the subtypes of the third kind is healing patients that occur during the lifetime or after the death of the possessor of karāmat. The diseases usually include congenital and chronic illnesses that all the doctors are unable to cure them. Sometimes, the disease is caused by the curse of a spiritual person (sheikh). The treatment methods are very diverse, among which are the following: reading Surah al-Hamd, praying, hand touching, blowing, rubbing saliva, reading a poem, hugging patient, repenting patient, touching and using the personal belongings of the possessor of karāmat such as clothes, shoes, hat and toothpick. In most of these cases, the patient is treated in such a way that he/she won't catch the disease until the end of his/her life. By using descriptive-analytical method, in the present article, the attempt is made to categorize and analyze the methods of healing as mentioned in the early mystical prose texts.

In addition to its natural and initial functions, walking stick or cane, as an important cultural and mythical symbol, has a great presence in myths and religions. Once upon a time, it was used as a simple tool in routine tasks; but gradually it acquired new functions in the life of people. In subsequent periods and in close relation with the intellectual development of man, it emerged in symbolic form. Symbolic functions of cane have been changed in different mythical and religious periods. Sometimes due to these changes, its connection with its roots is cut away and appears in a different form. On the other hand, along with technological advances, the functions of cane are assigned to more advanced instruments such as spear, bow, sword and modern weapons. In the present article the attempt is made to explain the role of cane and its various functions in myths and epics in conjunction with the gods, kings and heroes. Also, its presence in different religions and its symbolic roles as well as gradual change of these roles are considered.

Henry Corbin (1903 – 1978), prominent French Shia scholar and philosopher, introduces the philosophical and mystical relationship between Hekmat Khosravani (the philosophy of ancient Iran) and Shia Islamic narrations and philosophy of Illustration (Falsafeh Eshraq). By reviewing the works of Suhrawardi and Ibn Sina, Corbin not only recognized the essence of Hekmat Khosravani, but also focused on the main sources of the Khosravan Wisdom, the wisdom of Mazdayasna, the mythological narratives, and the related texts of the Zoroastrian religion; also, he pursued the subject of similarity and adaptation of these doctrines with the traditions of Iranian Islam. In the present article, Corbin's studies are examined that address the symbolic mystical tales or Shia Islamic narrations and their similar correspondences in Hekmat Khosravani or the Mazda religion. In Shi'ite and Iranian ancient thoughts, there are two valuable forgotten subjects that Corbin has discussed them. One of them is the issue of continuity of generation and kingdom of Fereydun and Iraj through the son of his daughter, Manūchehr; the other is the introduction of Spendārmad (Sepandarmaz) as goddess of water and Earth. The former is similar to the continuity of the generation of the Prophet through his daughter, Fatimah; and the latter is similar to “Mehrieh” or Fatimah's dowry.

The political thought of the ancient Greeks is rooted in the myths of Greek civilization. It was due to changes in the society of Greece, especially in Athens, that Greek philosophers shifted from myth to rationalism. In some Greek city-states, aristocracy became democracy and in some other city-states, dictatorship replaced it. Due to these developments, all myths, especially the myths related to politics, made a fundamental change and the tragedy of political myth was created in the form of political theater. Antigone, as a political myth and one of the most important tragedies, shows the battle between freedom and autocracy; it explains the tragic results of autocracy on the city-state, the people and the ruler. By using descriptive-analytic method, the present article attempts to study this battle based on the political and social changes of the city-state of Athens and the Greek world.

Myths have a close connection with the phenomenon of war. The war writers can create lasting literary works by using myths. By using descriptive and analytic method, the present article attempts to consider the capacities and constraints of using myths in novels of the Imposed War of Iraq against Iran. The authors of the article have focused on political, social, psychological and cultural problems of the imposed war of Iraq against Iran and have analyzed the contexts and constraints of using myths in the war novels. The results show that influence of the Islamic Revolution of Iran on the imposed war, the influence of the Revolution in applying myths, the influence of religion on recreation of myths, the resemblance of the styles of narration of the Islamic Revolution and the imposed war with styles of narration of Iranian myths (the opposition of good and evil) can be the sources of writers for creating lasting literary works. But, some writers have one-dimensional views and do not feel the need to know the ancient Iranian mythology and mythology of the other nations, so they cannot use myths in their works.

Archetypes are a set of images, ideal forms and biological and psychological experiences that are manifested in the form of common symbols and themes in myths, religions, rites, mysticism and tales. One of the most important archetypes is "the circle" that has common symbols and functions in mythology and mysticism from way back. The symbols associated with the archetype of circle are as follows: unity and integrity, soul, the self, perfection, glory and power, sanctity and blessing, chance and omen, friendship and intimacy, time and eternity. The functions associated with it are protection and guarding, diversity of two heterogeneous spaces, treatment and mobility, self-knowledge, divine epiphany, representation of the divine science and lordly realities, seven modes of heart. By employing comparative-analytical method, the present article tries to show the most important symbols and functions of the archetype of circle in mythology and mysticism. Also, the attempt is made to show the role of "circle, center and circular movement" in mythological thoughts and religious-mystical beliefs. By this way, the central role of image schema of circle is shown in motifs like manifestation, the process of perfection of the universe, the arc of descent and ascent, creatio continua and the seven sacred and symbolic things.

In Tamhīdāt, (Preludes) written by Ayn-al-Quzāt Hamadānī, many Qor’ānic verses have been quoted. Some of these verses have widely been cited. Due to his familiarity with Qor’ān and deep reflection on its verses, Ayn-al-Quzāt presents unique and brilliant interpretations of the Holy Qor’ān. The present research seeks to answer the question: What methods of interpretation have been used in Tamhīdāt? The results show that Ayn-al-Quzāt gets from expression to meaning by using these interpretation based on homonymy; metaphorical interpretation of the Qor’ānic expressions; finding synonyms in the same semantic field; interpretive cluster, associative interpretation, syllogism by equation, going beyond the historical meaning of a Qor’ānic verse, the interpretation of a verse based on Hadith; and the interpretation based on the mystical concepts. With a descriptive-analytical approach, the present research studies the method of interpretation in Tamhīdāt along citing the examples. Also, in some cases, an interpretation is compared with other mystical interpretations of Ayn-al-Quzāt's contemporaries. Ayn-al-Quzāt uses the mirror allegory in analyzing poems, so it can be said that according to him, Qor’ān, as a text, refers to various worlds reflecting the views of its reader.