جستارنامه ادبیات تطبیقی
پیاپی 20 (تابستان 1401)

Shamsuddin Mohammad Kosaj, one of the poets of the 8th century, is the author of the old Borzoonameh. In this article, the elements of text coherence in the ancient Borzoonameh system have been investigated based on Halliday and Hassan's theory. The descriptive-analytical research method and the research data were obtained through the use of library resources and note-taking. The scope and community under study is the ancient part of Borzoonameh, by "Shamsuddin Mohammad Kosaj" with correction and research by Akbar Nahawi. The first part of the poem is an epic story in every sense of the word, which was very well received and noticed by people in the past. But among Iranian researchers and orientalists, it was not known as it should and maybe, and there were more contradictory words about it than other epic poems. The old part of Borzoonameh book has been more successful among other poems written in imitation of Shahnameh, so that part of it has been included in a copy of Shahnameh since time immemorial. Simple and popular plot, fluent language and free of difficult to express and novel arrays, immediacy of story situations, epic and entertaining texture, etc. have caused this story to remain in people's thoughts more than other national and historical epics after the Shahnameh. to stay By examining the elements of text coherence in Borzoonameh, it is possible to consider Shamsuddin Mohammad Kosaj as one of the most beautiful composers of the 8th century following the epic poets of the past, and his success in reflecting their intellectual, linguistic and literary structure in his poems can be confirmed.

As a committed and popular poet, Parvin Etesami has given great importance to group concerns in her poems. In this regard, he has an educational look in the poem "This black snake has made the world enchanting" and explains a set of moral do's and don'ts, and uses his words in the best way to communicate with a general and specific audience. The main purpose and issue of the present study is to address the quality of representation of the teachings of Andarzi in the poem based on the principles of Jacobsen's theory of verbal communication. The reason for using Jacobsen's theory is that he has referred to the various dimensions of the recipient (addressee) and sender (creator) communication aspects in his views. Therefore, by using it, new angles of the intellectual level of Parvin's poetry style can be examined. The results show that the motivating role of language in this poem has been to lead the audience to perform moral duties and avoid the shortcomings of the secretary. Relying on the role of empathy, the poet has highlighted the role of the audience in reading and understanding the text. The emotional role expresses the dominance of Parvin's social self over her personal self. The referential role expresses the poet's attempt to explain the concept of secularism with emphasis on religious and mystical components. The literary role demonstrates the power of Parvin's illustration to arouse the audience's aesthetic sense and add to his understanding. The role of metalanguage in this poem has been formed by using simple and quick animal codes, which provides access to a wider range of audiences to the content of his poems.

Ain al-Qudat Hamedani with the full name of Abdullah bin Muhammad bin Ali Mianji Hamedani (525-492 AH) is one of the most famous mystics who has left various works in the fields of mysticism, philosophy and religion in Persian and Arabic. Preparations is one of his most important Persian works, which, in addition to its importance in mysticism, is noteworthy in terms of poetic prose. Hamedani has written this work with the aim of preventing the followers and seekers from going astray from the right path of mysticism and Sufism. Disciples and seekers are not written, but are a continuation of a discourse that was formed a century ago with the initiative of mystics such as Bayazid Bastami and Hossein Mansour Hallaj in opposition to the ruling discourse; A point that seems to have not been viewed from this perspective so far. Therefore, in this research, the author has tried to reveal the intellectual system of the same Ain al-Qudat in opposition to the prevailing politics in a descriptive-analytical manner, relying on the theoretical framework of critical discourse analysis and Norman Colafe's theory, and with library tools. The result of the research indicates that the preparations are a purely religious and ideological work to legitimize mystical ideas, which seeks to strengthen the counter-discourse of militant mysticism against the ideas of the ruling power with quasi-ideological and ideological centrality.

Defense Mechanisms constitute the most important components of Freudian Psychoanalytical Theory. For Freud, all people strive to realize their wishes, which if they fail to, they will sustain mental pressure and use defense mechanisms to encounter their mental pressures. The Farhad and Shirin Divan poetry by Vahshi Bafghi has an immense capacity to investigate Freudian defense mechanisms and can be examined from a psychological angle. This descriptive-analytical research concerns with a psychological analysis of the Farhad and Shirin Divan poetry by Vahshi Bafghi using Freudian defense mechanisms, answering the question “Which defense mechanisms are used by the characters of this divan to reduce and overcome mental harms? Findings suggest that these characters, like other people of the society, resort to defense mechanisms, especially fantasy and projection by the time of failure and distress, in order to overcome anxieties and reduce their internal turmoil.

In the sociology of literature, which is an interdisciplinary science, literature is viewed as one of the social institutions that is influenced by the developments of social life. Experts in this field examine any works of art and various texts that reflect society. Pierre Bourdieu's theory of "character and field" is one of the sociological approaches in which the various dimensions of society as a field and the institutionalization of matters following the field as a character are considered in a wide range of dimensions. This sociological approach can be reflected in literary texts with the help of interdisciplinary studies. In the present study, an attempt is made to explore the descriptive-analytical fields of the fields in Golpayegani's intoxicated poems and the characteristics that he shows in social fields in order to answer the questions that this poet according to the conditions of his society. What fields is affected and based on it, what characteristics does it reflect in its poems? The results indicate that Madhosh Golpayegani, considering the social fields of "prosperity of cultural, artistic and literary affairs", "influence of the clergy" and "progress of society", manifests various meaningful characters in his poems in the form of themes and styles. His personality is visible.

Although it seems that the books, History and class consciousness by George Lukacs and a mirror for the voices and the second millennium of the mountain deer by Shafi'i Kadkani, are completely different in the term of form and they are written in non-homogeneous formats, they profoundly enjoy the same ideological premises which are the outcome of the similar views of two Western and Eastern thinkers in explaining social justice in a dynamic society. The objective of the current study is to comparatively analyze the literary works to represent the unity of human needs and fulfill the aspirations of an ideal humankind with social dignity, which despite the spatial differences, has some conformity due to the similarity of life issues in the present age. The study has been conducted by the statistical method of descriptive-analytics, using library notes. The study is aiming to explore the rational response, the creation of driving force and the reduction of inequalities in order to create social and cultural development based on the theory of individual class consciousness. The results indicate that the process of social awareness formation using the enlightening social and philosophical content of these works consists of three different stages; the consciousness stage that reveals itself in the form of objectification, the second stage, during which the protest enters into symbolic forms and finally the third stage, which leads to consolidation. It is the supreme goal of the two liberal thinkers.

This is the retrieval of the other texts' presence and regenerating them in the narrative texts that enriches the process of reading as well as evaluation of any substantial work. On the other hand, assuming archaeology and its evidences as yet another textual source, the question arises that, how was the interplay between the narrative texts and archaeological evidences, as two influential and important texts, during their natural development process in Iranian society? Preliminary studies indicate that the issue had become increasingly apparent in the works of celebrated authors such as Sadegh Hedayat — due to their relatively extensive studies in different fields of historical geography, their historical approach, as well as their inherent propensity in discerning archaisms and “epochs” in their works. Furthermore, among his oeuvre, “Atash Parast” is the one that provides the ground for a comparative-intertextual reading, by establishing the connection between the narratives of the story and the most prominent elements of the Iranian archaeology. Accordingly, the present study explains the reasoning behind the relocation of the fabled place-in-question by comparing subsequent text (“Atash Parast”) with the former text (the travelogue of Eugène Flandin), using the principles of comparative and intertextual criticism to prove the hypothesis behind its intentional relocation from Persepolis to Naqsh-e Rostam. Moreover, the mentioned relocation has caused the elements of the original discourse to be separated from their context, placed in another context and provide more substantial archaeological ground for the intertextual reading of the work-in-question.

Hospitality and welcoming a guest is one of the most distinguished characteristics of Iranians, showing their personal and social identity. The term Myazad means hospitality and setting table for the guest with specific traditions. Honor of setting table for the guest is one of the most distinguished symbols of hospitality among ancient Iranians. This has been mentioned in the Sasanid and Pahlavi writings and some chapters of most writings of those eras have been dedicated to such tradition and honor. On the other hand, Ferdowsi’s Shah Nameh is a highly valuable work in which one can study old and ancient traditions of Zoroastrians including setting table. The aim of the present study is to show valuable aspects of guest and honor of the tradition thorugh comparative study of Mayzad ancient tradition in the Pahlavi writings and Ferdowsi’s Shah Nameh. Happy face of the host with the guest, sacrificing animals specially lamb and sheep to the guest, boiling vegetable seeds in milk with the aid of Harkareh stone, spreading bread in table, respecting the guest, taking Barsam at hand and chanting Baj or praying next to the sacred fire, eating food with closed mouth, washing hands thanking God after having meal (Zamzam) are among the main symbols of honoring the guest in Mayazad ancient tradition, shown in different parts of Shah Nameh and Pahlavi Sasanid writings.