پژوهشنامه نقد ادبی و بلاغت
پیاپی 2 (پاییز و زمستان 1391)

Futuwwa is an Arabic word meaning ‘javanmard’ in Persian and ‘fata’ is literally a young man. From its meaning we envisage him as a person who has reached to the apogee of him life or the perfection in his life. According to the available evidences and in comparison to Mihr creed, it is considered that chivalry was prevalent in the pre- Islamic Iran. Drinking a cup of saltwater is similar to Mithra’s ceremony in which newcomers were considered a “newly converted” to Mithra by drinking a glass of wine and eating bread.Likewise, Mithraian called each other “Yaar” and their master “Mehyar”. Also, Ayyaran called their master “Sarhang” and the prefix ‘-sar’ meaning senior and great, remind us of “Mehyar”. Note that “Ayyar” is the popular “Yar” hence their relation becomes clearer. In Sassanid era, “Yar” was a ceremonial title given to king’s friends and helpers.The characteristics of Sassanid “Assvar” namely braveness, athletic, devotion and being bound to morality remind us of “Ayyari” and athletic traits. They were protectors of the king who were determined to do so, and their belt would present their serving the king. This belt was not only a piece of clothing, but also a sign of commitment.After Islam, “Futuwwat” and “Ayyari” divided to two distinct groups: chivalry and militancy is found in “Ayyaran” and piousness and modesty in Fetyan. Generally speaking, we can claim that chivalry of this group changed to characters meaning piousness, generosity, braveness after Islam, which of course, each group “Ayyaran” possessed morality and Fetyan had militancy.

Looking over the history of rhetoric studies, one can see a long lasting season of solidity and recession, since about sixth century.That is, for a protracted period in history of these studies, there you can see almost nothing except predecessor's works, being again and again, described or summarized.It looks like it had one major cause; rhetoric, was no longer seen as an "art", which would develop on the basis of human innate talent, but it was now, with gradually being influenced by rational and philosophical visions, forming a rationalized "knowledge" with logical and inflexible structures.Accordingly, to bring rhetoric again into life, and to achieve its master goals, we must turn to a way that its main purpose is to promote literary talents.

Since a long time ago, poets and orators used various knowledge sources and human sciences to express thoughts, intentions, and their intellectual achievements. For instance, they utilized natural and supernatural elements and names of geographical places as the sources of their artistic creation. The old poets and orators, which are known as the laureates and frontiers of classic literature, used the names of the cities, mountains, rivers and famous places like palaces and places of pilgrimage in their poems to make their works more elegant and more artistic. Using these geographical names for making images in the poems not only preserves and saves the name of these places but also it facilitates the reader’s comprehension and understanding. This article aims to investigate and analyze the imageries created by geographical names in Naser Khosro poems, the representative of Khorasani style, and Khghani poems, the representative of Iraqi style, to show the changes in the contents involving geographical names and the frequency of geographical names in these two styles. The analytical method is used in this study and some verses have been collected from Khaghani and Naser Khosro poems then they have been categorized and compared and finally analyzed.

Discussing about hermeneutic is not just belong to past and also not dedicated to religious books, It is to extensive and widespread. During past two century many paraphrase and hermeneutic topics has been found in human science specially literature. Researcher‘s consideration on hermeneutic was so significant so that it is assumed as a branch for European literary critic and has a particular place on that science. With regard to it ‘s special consideration on Persian literature in this paper we are going to survey paraphrase of spirit in Gnostic text written in prose and holy Quran commentary by investigating in the field of hermeneutic and studding holy Quran. We will emphasis subject such as paraphrase opinion of Gnostic about spirit, their consideration on paraphrase to holy Quran, similarities and differences of paraphrases in Persian Gnostic text written in prose and holy Quran commentaries and so on.

Nima is more celebrated and noteworthy for his new poems therefore his classical poems is less regarded; but among his individual stylistics of his classical poems can be recognized, studied and analyzed appearance and advent of his new poems. Nima follows Khorasani style but linguistics, literary and mental traits show another thing; He wanted to find new way and to be creative new style.Style points to quality of talker’s (poet, author) expression that is far away from its contemporary language and standards.Deliberation’s style is in stylistics that in the first is the field of linguistics then it is parted.This paper tries to explain and declare short history of stylistics in Iran and furthermore studies Nima’s classical poems with new stylistics.

Different schools have arisen recently in the field of literary criticism and literary critics, and his many comments on the cash basis of these schools have provided Among the trends in cash, cash structuralism (Structuralism) in literature and linguistics, the Prague school formalism and its genesis dates back Nyvfrmalysm.Structuralist critique of the way in which the cash component phenomena are investigated in connection with a total. Traditional topics and findings of linguistics and structuralist critic creates harmony.Most of these schools is based on simultaneous vision (Synchronique) and explored the relationship between components and phenomena in a given time, although the observation time (Diachronic) is also neglected. Structuralism me later criticism of literary texts that exceeded its original position and became a research methodology. Many students of the theory of communication, (Communication theory) can be used.

Studying the comparison between Bahrame Gour’s story in Shahnameh and the ancient, historical texts In this article we studied the differences between two historical and fictional narrations of Bahram e Gour’s story. To obtain this aim we studied historiographer’s point of view and on the other hand the Firdowsi’s narration has been represented. In order to explain the differences we defined two points of views. Some of these differences are not deeply engaged in narration’s plan and cause just a few quantitative and statistic differences in some secondary elements of the story. For example the disagreement between Firdowsi and historiographers views on Bahram’s date of birth, his age, duration of his monarchy, etc. Some other differences are based on planning of narration, characterization, plan, coherence of the text, etc. This is undoubtedly due to differences in style between literary text and historical text because in comparison with the historical text, the literary text has different styles and linguistic expression.We have also studied some social and religious elements of Ferdowsi’sera which have influenced these differences.