مجله زبان و ادبیات فارسی
سال هفدهم شماره 3 (پاییز 1400)

Falcon has a special place in the symbolism of Persian poetry in Attar's The Mantiq altair and Rumi's The Masnavi Manavi. In Persian literature mythology, falcon is the supremacy of birds, and it's been widely alongside the sun gods with the other highflying birds and in Dari literature it’s also marked as a symbol of power, authority and kingdom. In mystical literature it is mainly a symbol of the souIs. As the studies show; in The Mantiq al-tair, paradoxically, sometimes it is the effort of the "dead of the world" and sometimes it has high human values and shows the great effort of a perfect human being. This endeavor, on the other hand, includes worldliness and murder and in the transcendent type, being in the world of predestination. Rumi mentions Falcon as a perfect human being. He has willed Shams as the perfect human but in a further interpretation, he calls the pole of the world of possibility himself, Hazrat Ali, as the "Saed Sultan" and Anghagirshah falcon. Attar, through advice, states the path of conduct to reach the high levels of perfection, and Rumi, in addition, refers to the ways and means by which a person makes a mistake until he finds out and comes back to the truth. Both poets desperately ask God for help to fly to the realm of truth. "Pain" is explicitly stated in Attar's conduct. Likewise, Rumi defines pain as an allegory in it’s symbolic meanings. The falcon symbol in the eyes of Attar and Rumi, replies to the mystical and mythical point of view on things .

The present study is an analysis of Reza Ghasemi's novel "The Night Harmony of the Wood Orchestra" based on Albert Bandura's theory of cognitive-social learning. Psychology and literature add to each other's richness through interrelationships. Psychological theories help to understand literary characters, and the literature provides concrete examples to support the views of psychologists. Based on this idea, the aim of the present research method is a comparative type of qualitative content analysis and library data collection method using the supportive theory of Albert Bandura. The research findings show that in this literary work, three key presuppositions of Bandura theory can be seen, which means that the interaction between people, environmental factors and the behavior of the characters in the story is observed. The atmosphere of the novel and the main characters also shows how observational learning is passed down from generation to generation. Another important finding is that the author has shown that cognitive-social learning is impaired due to the conflict between tradition and modernism and has confused the characters of the story. From an educational perspective, the present interpretation contributes to our understanding of the role of social change and the conflict between tradition and modernism in accelerating or disrupting the observational learning of the younger generation.

Realism means realism, its purpose is to show the real, objective and, to narrate and analyze phenomena, with a cause-andeffect view through the precise re-creation of the details of life in a specific sense to refer to the nineteenth-century French literary movement. It implies and in the general sense refers to a literary style that continues to this day and is separable into different tendencies. One of the aesthetic manifestations of this school is the "climatic story", which often has a realistic aspect and proves that the main raw materials and the main foundation in the construction and texture of a literary work go back to the climatic origin of the author. "Ravanipour" is one of those writers whose novels encounter a high frequency of realist components. As one of the influential figures in the development of climatic literature, he has presented most of his works, especially the novel "Ahl-e Ghargh", in a completely indigenous geography under the school of realism with a magic trick. This research aims to use a descriptive-analytical approach to explore and analyze how the components of indigenous realism in the southern climate are reflected in the novel in two areas of structure and content. Findings show that realistic narrative relies on realistic principles, combining fictional imagination with the objective realities of society and the use of magical, mythical and symbolic elements, in a pleasant combination of indigenous realism and manifestation. The tricks of magical realism have led to the novel "Ahl-e Ghargh" and has placed Ravanipour among the climatic realists.

The Little Prince, a work by Antoine de Saint-Exupéry, was an allegorical report of a journey into the inner world that begins with an emergency landing in a desert in Africa; it ended with its repair and return to the homeland. The pilot’s meeting with the little prince was a mystery of meeting the conscious with the phenomena of the unconscious world. Mrs. Pearson, who is the author of the single-legendary theory of Joseph Campbell, believes that during the three steps of preparation, journey and return of the hero, twelve heroes were activated in his soul. Accordingly, the defect of the aircraft engine reflected the problems inside the hero which inevitably led him to descend into the unconscious desert and to meet the animation inside which was symbolized by the little prince. The fox which was a symbol of the nature cleverness, gave him love tips. In this story, instead of the conscious, the unconscious met the shadow, and the results of this visit back to the conscious. Eventually, Anima died with yellow marijuana through drinking immortality liquor from the unconscious well and thus the conscious and unconscious became united. Unconscious returned to his world and conscious got able to repair the aircraft that was a mystery for our material existence. In this narrative, you can see all allegorists described by Pearson.

Hafiz had much efforts in Arabic language though he had never been to Arabic land and had no access to colloquial Arabic but he covered the language gap of his poem by participating in the circle of the governors with Arabic race and borrowing the words from Koranic science that were derived from the books of Maktabkhaneh. The other feature is the benefit from the Arabic poets which are manifested in the form of stylistic device, the proverbs and poetic adaptation in his stanza. As that influence manifest in the form of imitation and adaptation in other language, this research aim to study these assumption: a poem with comparative-descriptive approach covers the analytic documentation in Arabic poems. The findings show the common themes and influences from Arabic poems. Hafiz cannot conceal his love of ʿAlī b. Abī Ṭālib and Ibn al-Faridthe. The influences are the words and when it becomes more severe they manifest in the form of translation: an imitation with generalization and combination of the words and minor changes that it includes often the common themes

Literary schools influenced European literature in parallel with political and social developments and gradually spread to other parts of the world with the growth of new sciences and technologies. Meanwhile, Romanticism was considered as a rebellion against the idealism of classicism and described the untouched nature relying on components such as freedom, individuality, escape or travel, discovery and intuition, the magic of speech, and the influence of deep human feelings and emotions. This school was seriously introduced in contemporary Persian literature with the return of expatriate students, the prosperity of the translation movement, etc., and was used by modern poets such as Mehdi Akhavan Sales. The author of this research intends to consider the main features of the Akhavan poetry with using a descriptive-analytical method to examine the place of the school of Romanticism in the works of this prominent contemporary poet, to discover how much he is affected by it and to examine the method of narrative expression while emphasizing on archaic and theological literature; use of the Khorasani style elements connecting to the vernacular; composition and creation of new images along with adhering to the characteristics of Nimai poetry in form and music; overcoming of the spirit of despair and hopelessness in the atmosphere of poetry; praising of the manifestations and glories of ancient Iran, naturalism, expressing emotions and feelings and finally expression of extreme hatred and despair of the existing conditions.