پژوهشنامه ادب حماسی
سال دوم شماره 2 (پیاپی 3، پاییز و زمستان 1385)

This article is a literary review on the history of the vain mental endeavors of man to find the ultimate reality of being, to grasp the Divine essence and to unravel the riddle of the universe. It is the result of years of contemplation and introspection of an outstanding contemporary poet, in philosophy of life, who has observed the human turmoil. It is writlen in the form of prose poetry, or poetic prose. The writer claims, that which has not been realized by the trembling hands of philosophers, and deep thinkers of Greece, and the occident is attained by the mystics of the way through their spiritual experiences, and mysticism could finally illuminate the dark mind of man to pierce the inner secret of the divine mystery.

At present, in the Persian language, there are words derived from the Old Farsi, and Avestai language. These words have been changed in turn through Parthian and Sassanid Pahlavi language sometimes in two or three forms before they reached us. In Persian lexicons after Islam however, due to lack of understanding their ethymologies, each word has been used as an independent one and none of lexicographers has ever pointed to the fact that they all come from one origin. At most, some regarded them as synonyms. The purpose of this article is to introduce a number of these words ethymologically. It is believed that the study of the origin and development of these words is beneficial both for Farsi language instructors and the post-graduate students.

Since antiquity an old question has preoccupied the mind of many researches, literates, and curious individuals, that is whether it is possible to translate a poem into another language. It seems obvious that until the second half of the second century A.H, the scientists have not uttered a wise word in this regard. One of the outstanding scientists, Amroben Bahrol Jahez, in the second and third century A.H. for the first time spoke thoroughly of translation and its problems. What escapes Jahez and other researchers is the fact that in translation of poetry, the meter of the Arabic poetry is lost. After Jahez, this problem has diverted from the outer into the inner structure of the poem, and translation became a new challenge for the scientists. Despite the fact that through translation aesthetic qualities and eloquence of the poem is lost, this should not prevent one from appreciating the art, knowledge, talents, and findings of other nationalities. For this reason the interest of the scientists towards the art of translation has augmented day by day. A good example in this regard is the translation of Hafez's lyrical poetry into Arabic by Ebrahim Amin Ashavarbi. Though not immaculate, altogether it is regarded as a prominent work, and he has well proved his competency in literary art.

This article contains writings of the late Dr Forozanfar during the years 1335-1336 at TehranUniversity. Thanks to Dr Ismaeil Hakemi who has compiled these notes while keeping the conversational mode of Dr Forozanfar's lectures, the literary journal at present has access to them after nearly fifty years. The notes contain some points regarding the revolution of thought and content in Moguls' period, and its reflection on the poetry and prose of the writers of that epoque. The emphasis is put on the impact of social life on the change of style and also how the change of meaning leads to a change in words.

This article contains invaluable notes by Homai in which he reveals a number of subtlities in some poems of Hafez. Thanks to Dr shah hosseini, these notes which have not been printed in any publications, is now at the disposal of this literary journal. Homai points to twelve instances where there are ambiguities in Hafezs' poetry. He discusses some briefly and some in more detail. His revelations could greatly enhance the understanding of such poems.

This article is a summary of the fifth chapter of a book with the above title written by Mohammad Jafar Mahallati. It is under print by HarvardUniversity. This article is a search in the Persian-Islamic culture in order to find the roots of Medieval thoughts on international humanitarian regulations in war. With reference to legal writings in the early centuries of Islam, then focusing on the Persian culture before Islam, and bringing facts from Avesta, Shahnameh, Mowlana's Masnavi, the author attempts to show that Persian culture in essence, has delicately considered the concept of ethics in war be it the cause of war, or the quality of war.

This article is an attempt to investigate briefly the social life of Amir khosrow and his spiritual preceptor Nezamal-din olya from the standpoint of music. Also, his role in conjoining the music of Iran and India is verified. The musical characteristics of his poems are examined with reference to the Persian prosody, thereby revealing his art of poetry.

Counteraction between the eternal sensational sentiment, love and the creations' first spark, reason is the main concern of this article. The two are the most controversial issues during the history of mysticism in the Persian literature, and a subject for many researches and criticisms. Searching to find the historical background of this counteraction in between the works of great mystics, in itself, requires an independent article. This article however attempts to investigate Attar's point of view as one of the pioneers of mystical poetry from the aspect of this counteraction. The attempt is also made to show that Attar's main preoccupation is love, his words centers around the pain of love and his mystical methodology pictures the journey of the mystic from the start of his pilgrimage to his final attainment as one through seven valleys. Love is a mirror which fully reveals the mystical culture of Attars' works. Although his style in his masnavi is teaching the mystical instructions, in his lyrics, one hears his passionate compositions. Reason is the sole guide of the initiate in the religious law, and he is worthy of servitude. Love is the initiate's guide towards divinity. In order to manifest the reflection of love in Attar's words and to explain his apprehensions regarding reason and its counteraction with love in his works, definitions of love and reason and their characteristics are given.

This article discusses the concept of viziership in Persian literature, and investigates the life of ministers in Hafez's time. Emadeddin Mahmoud Kermani, Borhaneddin Fatollah, Ghavameddin Mohammad Saheb Ayyar, and jalaloddin Touranshah are the four ministers who were particularly liked by Hafez and he composed some poetry in their praise. Investigation of this genre of poetry from the historical point of view is the main subject of this article. Such studies could throw light on Hafez's time and pave the way for compiling a complete history of the Persian literature.

The present article is divided into five sections and includes the following items: The research methodology, posing questions and assumptions, stating the main idea, and the importance of research A descriptive account of terminology used in the body of a research paper A report based on the latest findings of linguists and other thinkers on the subject of research Analysis of the collected data Conclusion The article is prepared by two methods An inductive-deductive one on one hand and a descriptive- analytic one on the other hand. The structural linguistic approach is dominant throughout the research. The research data is drawn from the linguistic thesis, newspapers, peoples' speech, mass media, and put together in accordance with the linguistic background of the writer. In this article an attempt is made to investigate the Bahuvrihi Nominal Compounds from the following aspects: syllabic structure, Morphological structure, and semantics characteristics. Then, two distinct groups of the Bahuvrihi Compounds namely, predicative and Double Nominal ones are introduced. Also, the role of processes resulting in either reinforcement and diminution of meaning in forming the Bahuvrihi Compounds is examined. Finally, the research data is found to be in accordance with the common patterns revealed in the classification.