نشریه کاوش نامه زبان و ادبیات فارسی
پیاپی 23 (پاییز و زمستان 1390)

Archetypal criticism is one of the modern theories in literary criticism, mainly founded on the theories of Carl Gustav Yung, the famous Swedish psychologist. This paper is an archetypal and mythological analysis of Ilahi Nama of Attar. It aims at studying the archetypal situations, archetypal characters and archetypal symbols of Ilahi Nameh. The central plot of this text is Quest and Journey and the Hero is a king who tries to get to unity with god or himself. In this way he has some dialogues with his sons who are the symbols of the degree of his psyche. King and sons are one and son's questions means question of the king. In this story we have some symbols like "Fairy, Cup, Solomon ring, Magic power, Alchemy and Water of immortality". Fairy in this story is a symbol of Anima.

The present article, compares two literary works of 8th century (A.H.). These two literary works, are a translation of an Indian one called "suka septati".This work was translated at the beginning of the 8th century (A.H.) by Alsaxry and named "Jawaher Al-Asmar". Some years later, Zia Nakshabi edited it which isknown as "Tootinameh". The main theme of the story is about a merchant who goes to a business trip and makes his parrot to take care of his wife at home during his trip. Since the wife of the merchant is going to go to his beloved man, the parrot, in the stories which lasts for fifty two days, entertains her till the husband comes back from the trip and the parrot becomes successful to prevent the woman from going there. This article represents two literary works and their authors. Then it shows their similarities and differences. With the comparison of the two proses, the article concludes that the prose of Jawaher Al-Asmar is more technical and difficult than Toohinameh, although Toohinameh doesnt have a cohesive prose and some parts are difficult to understand.

Contextual reading can help to read and understand a text. One form of contextualization is called inter-textual reading. When you study a script with respect to the words coming before or after it, you will reach a better understanding of the meaning of the script. This is especially true for the mystical scripts because the mystical works in Persian and Arabic languages are intertwined. Sometimes a script is considered as the translation of another script and sometimes as a description. For the majority of scripts, although they are neither a direct translation nor a description of each other but they have a very deep inter-textual relationship. Inter-textual according to its common definition, i.e. the reading and interpreting a script with the help of other scripts, will result in better and more accurate meaning of the script. It will even help editing the script. In this paper, an effort has been made not only analyze the inter-textual relations that exist among some mystical works of prior to seventh century (A.H.) like Sharhe Toaref, the Dissertation of Qashiriyeh and its two different translations, Kashf-ol Mahjoob, and Tazkerat-ol Olyaa but also explain the role and effect of intertextual reading in better understanding of the meaning and more accurate interpretation of these scripts.

In general, narration in a story is created at the same time the story is created. The identity of the stories are in the form of words and expressions, which are transferred to us by the inner voice of stories. This voice belongs to the narrators or who explain narrations to us. They can narrate the story from several voices to us which are called "point of view". They are selected purposefully by the writer. Attar has narrated in the Asrar Nameh from different points of view. Sometime he changes his point of view and the narrators in the same story. Some time Attar changes the point of view of a story in the middle of another story, so we will have polyhedral narration. In Asrar Nameh, the narrators of the stories are easily identified but sometime it is united with another narrator at the end of story so we cant recognize narrators. Attar has made use of seven narrators or points of view in Asrar Nameh.

What kind of resemblance exists between super nature on one side, and dream and imagination on other side? Can we stop our mind receiving any imagination or dream at any condition? Human true dreams and his imaginations can function similarly as they seem to be the origin of human understanding and revelation. Majority of mystical works and some psychological books define these concepts. In Mathnavi, like some psychological texts, some provisions have been made about dreams and imagination and their relation to super nature. Thus, can it be stated that some similarities exist between mystics and psychologists approaching these phenomena? In this article, these questions have been addressed and we will see how Moulavi's poems deal with these concepts. The results show that dream and imagination can be the foundation of human development and revelation. Dreams and imagination happen unconsciously and help human to understand super nature.

From the viewpoint of Sufism, the concept "respite" has two different meanings: the first meaning refers to vow and donation that people offer to monastery which can be led to its improvement. Although respite has own merits, it may be misused by some Sufis. The second meaning which is the matter of concern in this article is related to spiritual values that Sufis achieve. Supported by divine grace, these achievements help Sufis to access "unseen". These virtues sensed by Sufis increase their certainty and beliefs in God. Achieved from the unlimited grace of God, these favors do belong to those pious who have had long-life endeavors and have guarded against evils during their life. A detailed discussion of "respite" has been provided in this article under six different subheadings: a) the literal meaning of the term respite, b) the mystical meaning, c) the relation between "heart and respite" d) the synonyms of the term and its relation to inspiration, e) itsopposite meanings to inspiration, f) and finally the different concepts of respite.

In this article, an attempt has been made to answer two questions: 1) Is there any contradiction or discrepancy in Moulavi's thought and viewpoint? 2) Is discrepancy in his speech and thought or in his mental principles? We try to show that in this research whatever you see apparently as discrepancy or contradiction, in reality they come to a unity or unified phenomena. Accordingly there is no duality and discrepancy in Moulana's thought and view. What we see as paradox in his speech and thought are stated in accord to situations or different personalities. All of these apparent contradictions and discrepancies have unity in reality.

Eight years of Iraq Imposed war and the Scared Defense of the people had immense effect in various areas of art and literature, especially on the poetry of the Scared Defense. The poetry of the Scared Defense which contained themes of perseverance, to fight against enemy, to protect cultural and religious values as well as national beliefs, to preserve the country's freedom and independence reflects most of the events and realities of the war through its literary devices. Its study makes us familiar with significant parts of our contemporary history of the country. Parts of the sociological tendencies of this kind of literature are reflected in the ways the people of the country showed their patriotic behaviors, their defense of their Islamic system, their fight against internal and external enemies ofthe country and finally their sympathy with other oppressed nations.