فصلنامه متن پژوهی ادبی
پیاپی 99 (بهار 1403)

For Nezami, speech and poetry are not only tools for conversation and creation of beauty, but have a place beyond that in the creation system. Therefore, in addition to creating outstanding literary works from an aesthetic point of view, he always seeks to explain the important issues of ontology and teach the fundamentals of thinking about the system of existence and its existential levels. In this intellectual system, poetry, poets, and poetics are important parts of the levels of existence in two areas of creation and continuation of the purpose of the prophets in providing awareness, and also that they are among the most important levels in the service of sacred affairs and in line with the supreme system of creation. The main goal of this essay is to explain the relationship between Nezami's theological views and his literary views. Therefore, firstly, we have briefly stated Nezami's theological point of view in the two axes of the creator of existence and the way of creation and the hierarchy of existence, so that in this way and in the third stage, the position of poetry and the poet in the system of being, the importance and goals of the poet and the mission of a poet in this intellectual system will be explained and Nezami’s theological-literary view will be clarified on this basis.

Memoirs are a means of knowing more about the events of contemporary Iranian history, and in the history of Persian literature, many poets and writers have always used many of this literary form to express their thoughts and ideas. Ali Esfandiari, also known as Nima Yushij, is one of the poets whose poems have been included in literary memoirs. This article intends to examine some of the content features of Nima Yushij by examining his works. The results of this research show the initiative and independence of Nima Yushij in the artistic, literary, and content structure of memoirs. This social poet has been able to start a new way in memoir writing with his imagination. Nima's memoirs and autobiography are the result of the poet's new view of the world and existence, in a way that depicts the pains and humiliating lives of the people, the bitterness and endless failures of the government. These pains and sufferings are sometimes accompanied by despair, loneliness and sometimes optimism, hope for revolution, and fundamental change in the structure of government. Society and related issues are not the most important themes of Nima's poetry memoirs. Nima is a poet aware of the pain of his time and society and has a worthy mission and commitment to poetry. Most of Nima's works are about the tyrannical society and the suffering of the oppressed people of his time. In general, Nima's poetic memoirs are full of images such as pain, poverty, suffering, and social injustices. 

One of the most challenging subjects of Masnavi-e Ma'navi is the delay in the writing of the second Book. Most of the researchers, in following Aflaki, considered the death of Hessam al-Din's wife and the lack of motivation of Molavi as the most important factors of the delay. But some researchers doubted this not very reasonable factor and presented valuable opinions. In this article, one of the factors of the delay, which has not been paid attention to, has been addressed in an analytical-descriptive way. After Salah al-Din's death, some of the affairs of Molavi and his disciples were handed over to Hessam al-Din, but due to some reasons, he was not officially chosen as Caliph. Hessam al-Din persistently requested Molavi to officially announce his caliphate. But apparently, Molavi is in no hurry for such an assignment. This suspension caused resentment of Hessam al-Din. In the final verses of the first book, Hessam al-Din's sadness and resentment reaches its peak and Molavi apparently drives him away. This separation and anger lasts for two years until Hessam al-Din officially becomes the Caliph of Molavi and resumes the writing of the second book. Extratextual and intratextual reasons explain and confirm this matter.

The relationship between literary texts and psychoanalysis was proposed in the 20th century with the help of Freud's theories, and after him, Carl Gustav Jung played a prominent role in this field and wrote important works about the reflection of people's emotions and thoughts in his creations. According to Jung, human thoughts are partly derived from daily desires and are largely influenced by the collective unconscious and old images (archetypes), and in general, humans are controlled by their unconscious throughout their lives. In this article, the epopee Bahram and Golandam by Aminuddin Safi (the poet of the 9th century) has been analyzed using the descriptive-analytical method and from Jung's psychoanalytic point of view in order to determine the level of collective unconsciousness and its elements in it. According to the obtained results, this folk tale is consistent with the archetype of Jung's individualation and shows the path of character development towards evolution; hence, in this poem, Keshvarshah is a code of humans and Bahram represents his archetype, who goes through the difficult stages of confronting the shadow to connect with the anima, and finally, his connection with Golandam completes the cycle of character transformation. Also, in this system, two archetypes of the shadow and the old man play a more prominent role: the archetype of the shadow due to the persistence and great effort of the king to develop the character, and the archetype of the old man due to his enthusiasm and confusion.

The prose of Islamic mystical meetings in the fifth century has characteristics that distinguish them from other literary prose. Features that can be investigated in both verbal and spiritual fields. Due to the fact that most of the audience of mystical gatherings were from the middle class and the common people, the need to use some rhetorical categories such as allegory, simile, symmetry, personification, and use of ironic compounds is inevitable. Meanwhile, some imagery techniques have a special place and importance in mystical works. In this article, an attempt has been made to explain and examine the rhetorical elements in the prose of the mystical preaching of the fifth century and to mention the importance of using them in the path of teaching mystical concepts, by bringing examples from prose books in the field of mystical preaching, and to discuss and examine how the Sheikhs benefit from these techniques.

There are different methods for criticizing a work of art, which critics use to criticize and analyze works of art and literature. Until today, the criticisms focused mostly on the author's external world, the work itself, and the author's influence on the story. This research tries to examine the findings of psychological studies about the collective unconscious mind and the use of its contents and facilities in the creation of artwork; Therefore, the main goal of this research is to answer the question, what role did the factors and elements belonging to the unconscious mind play in literature or giving literary dignity to "Da" and "Kelidar"? This research has been conducted by document analysis and analytical-descriptive method. The result shows that any text with any level cannot provide a suitable platform and necessary conditions to play the role of archetypes and myths. Texts that are solely developed by the intellect and the five senses cannot go beyond the intellect; this is despite the fact that the more sense and imagination are left free, the more literary and mythological text we will have at our disposal.

In historical texts, one can find traces of historical characters who are close to the heroes of romances in terms of actions and personality traits. The authors of these texts have made every effort to show these events as real. One of these personalities is Jalal al-Din Khwarazmshah. 'Battle of Indus' has been narrated in the life of this hero in very different historiographical and literary texts. The literary narratives of this event are formed from within the historiographical texts. The purpose of the authors of this study is to compare the narratives of historiographical and literary texts from the seventh century to the contemporary period in expressing the event of the 'Battle of Indus' in the context of narratological studies. According to the results of the research, among the narrations, Ibn al- Athir's work is closer to reality due to the believability and logic of the narrations and the neutrality of the historian, but the narrations of Nasawi and Juvayni are more literary due to less believable and contradictions in the narrations. And in some of these narrations, Jalal al-Din is similar to the hero of the romances; These narratives have become the main reference for writers and poets of later periods to create poems and historical novels.

One of the most frequent themes in the field of mystical literature is the soul. In mystical works, the soul is described with various interpretations and titles, most of which are symbolic and mystified. This research seeks to find out what symbols Attar Neyshabouri used for the soul in his poetic works (Elahi nameh, Asrar nameh, Mantiq Al-Tair, Poetry Divan, Mosibat nameh and Mukhtarnameh) And which of these symbols are the poet’s own innovations. This research, which is based on the study of Attar's poems and the selection of poetic evidence, has analyzed the symbols related to the soul in all of his poems in a descriptive and analytical approach. Examining these poems shows that animal symbols as well as negative historical myths characters have had the greatest appearance in relation to the subject of self, and on the other hand, Attar used new symbols that were not common before him in expressing the concept of soul.

The aim of the present research is to explain the existence of systematicity in the metaphorical conceptualization of knowledge based on visual perceptions in Ain al-Quzat Hamedani’s Tamhidat va Nameh-ha. In addition to showing the existence of metaphoric correspondence between the concepts of the field of knowledge and visual perceptions and explaining how this correspondence is done, the authors have tried to say which basic conceptual metaphors in the mentioned books correspond visual symbols with knowledge. To achieve this goal, the authors have used the theoretical framework of conceptual metaphor. The claim of the present research was that there is compatibility between the metaphor of knowing is seeing and the set of concepts in the field of knowledge. Also, in this research, the adaptation of the terms of the field of knowledge - heart vision, light, the light of Muhammad, and black light of Ezraeil - based on the conceptual metaphor of knowing is seeing is examined with the sense of sight. Other achievements of the research also showed that in Ain al-Quzat’s intellectual system of light and darkness and the subcategory conceptual metaphors of these two fields, it is consistent with the metaphor of knowing is seeing, and the conceptualization of knowledge is consistent with visual perceptions.

In his innovative theory, Russian folklorist Vladimir Propp examined the morphology of Russian folktales. Unlike former classifications of these stories which were mostly based on content and theme, Propp’s classification is based on the stories’ form and structure. He realized the first step in rectifying his hypothesis was recognizing and determining the fixed and variable elements of the stories. This article examines and analyzes the morphology of Sheikh Bahai’s Cat and Mouse which consists of several frame narratives and multilayered stories within stories so that this story is composed of a total of thirty-four sub-stories. This article is based on library research and adopts a descriptive hermeneutic content analysis approach and attempts to probe the functions, determine their frequencies, and study them comparatively based on Propp’s morphology. The findings indicate that there are strong intertextual relationships among these stories. Of the thirty-five tales in this work, in addition to Propp’s thirty-one functions, for the first time, seven more functions are discussed in this article which include "escape", "gossip", "commitment", "menace", "hiding", "wager", and "abandonment".

Outside the boundaries of the academic atmosphere, Persian literature has stood the test of time in contemporary thoughts, social and political movements, and among people as well. In fact, literary studies in this setting denote understanding the role and performance of literature in historical vicissitudes. Accordingly, the thoughts and poems of Molana Jalal al-Din Mohammad Balkhi in Morteza Motahari’s works are tracked and analyzed. The works that corresponded to content analysis are actually pieces that do not connote a common link with literature at first sight. However, in-depth analysis shows the significance of literature, specifically the thoughts and poems of Molana. Meanwhile, the results show that Motahari has reinforced some of his views by basing them on Masnavi’s pieces and structural aspects of these poems and, in the light of such works he has weakened the discourse of his counterparts. Hence, by rebuilding Motahari’s opinion on Molana, the status of thoughts and poems by this iconic figure in Persian literature in Motahari’s point of view, and consequently the unique value and performance of this view in one of the most important sociopolitical movements of the contemporary era have been discussed.

Despite the common thoughts of the poets who have stepped on the path of mysticism, each of them had a special style in depicting the ways and methods of conduct and their identification. In addition to the stylistic characteristics of a work, which play a decisive role in creating a different work, the spiritual and personality characteristics of the creator of the work also have an effect on this matter. In this article, the personality of Attar and Rumi has been analyzed based on the theory of the famous psychologist, Gustav Jung, from the perspective of introversion and extroversion in the face of the two categories of joiner and separation. Considering the influence of the childhood environment, different incidents and events in the lives of the two poets, the difference in their views and narratives about the character of the lover, which is the main focus of romantic lyric poetry, and the moods related to it, as well as the poetic style and personality type of the two poets, it can be acknowledged that Attar has an emotional introverted character and has spoken more about Hejran (separation) than Vesal (joiner), and despite many descriptions about Hejran (separation), Rumi does not consider Vesal (joiner) to be out of reach and has an emotional extroverted personality.

Psychological analysis of fictional characters provides the ground for achieving the perspectives and attitudes of fiction writers and paves the way to understanding fictional characters correctly. The psychological Enneagram theory is a new typology that categorizes the behavioral traits of human beings into 9 personality types: Reformer, Helper, Achiever, Individualist, Investigator, Loyalist, Enthusiast, Challenger, and Peacemaker. The main purpose of this research is to examine the adaptability of the main character of the story "The Pear Tree" from the collection of stories "Somewhere Else" written by Goli Taraghi, with the 9 types of Enneagram and also to analyze the behavior of the main character based on the Enneagram pattern. The results indicate that most of the behavioral components of the main character of the story "The Pear Tree" correspond to Type 5 (Investigator) of Enneagram, and in some situations, the behavior of Type 4 (Individualist) of Enneagram shows itself and is consistent with the Enneagram pattern and can be analyzed accordingly.