نشریه مطالعات زبان فارسی
پیاپی 14 (تابستان 1402)

The newest school that has been introduced in the field of linguistics is the cognitive school, which despite the fact that many books and articles worthy of attention have been written in this field, due to its novelty, it still has a lot of work to do. Cognitive semantics, which is one of the main branches of cognitive linguistics, investigates the relationship between the conceptual system and the semantic structure encoded in the language. In other words, in cognitive semantics, researchers investigate knowledge representation (conceptual structure) and semantic structure (conceptualization). Imaginary schemas are one of the conceptual constructs of interest to cognitive semanticists; In the sense that a set of actions and behaviors emerges from us that we understand our surroundings and in this way, we create fundamental conceptual constructions that are used to think about abstract matters.

The current research is a theoretical, descriptive-analytical research based on library studies. The results indicate that Nima wanted to be freed from that situation due to his unfavorable circumstances, which can be the source of the use of volume planning in his poems.

In cognitive semantics, the use of the word "schema" means that visual schemas do not contain detailed concepts and do not indicate details; Rather, they are stereotyped concepts that have been found from physical experiences (Ghaeminia, 2011: 658); It means that we live in a special place with certain limitations, we walk, eat, sleep and generally deal with the world around us and its patterns every day, the understanding of these patterns has become physical; That is, it is the result of the interaction of our body with them.

Nimas volumetric schemas can be shown in several separate image layers, all of which are imagined in a volumetric format:A class that Nima, in a critical way, aims at the inner and institution of humans and imagines it full of pride, pain and madness, or reads the inside of the mind and thoughts of humans.The class in which Nima portrays the heart and love, which are themes that are close to each other in terms of meaning; But what goes on inside them is important and noteworthy for Nima and he emphasizes it.A class in which the poet portrays the time and the world from the point of view of protest, which is full of anxiety, pain, chaos and evil.The other class, which includes the characteristics of the lover and the beloved, and the poet considers actions such as laughter, crying, and the look of the beloved in an abstract way, from which tears, sadness, and pain come out, and these poems show his view to love.

The emergence of comparative literature of children and adolescents in the sequence of time is a clear proof of the effectiveness of specialization over time. Arab countries, like Iran, have paid attention to childrens and adolescents literature, and its theoretical foundations are taught in some university courses. In this way, comparative studies help any kind of scientific synergy. The works selected for research belong to the researchers of childrens and adolescents literature: Soraya Ghezel Ayagh, Aliakbar Shoarinezhad and Anvar Abdolhamid Almousa. The lack of research resources in this field has been the first motivation to deal with the present comparative research. Analytical review of the theoretical sources of childrens and adolescents literature in a comparative way makes the path of this field and the modern trend smoother for further academic research.

The article has been done in a descriptive and analytical way and the following comparative studies have been done.

Discuss:

In this research, three books have been selected for comparative analysis as follows:Literature for children and teenagers and promotion of reading (2012), which is the result of thirty years of personal experience of Soraya Qezel Ayagh in the field of children's literature. As a teacher, with more than 25 years of teaching in the fields of librarianship, education and art, and four years of continuous experimental work with teenagers, the author has looked at children's literature. This book consists of three parts and fifteen chapters, and the whole of the author's writing is based on national and western theories. The second book of children's literature (1975) is written by Ali Akbar Shoarinezhad. It has a preface and ten chapters. Practical topics combined with theoretical topics are included in this book. The third book of Adab al-ataf Fan Al-Mustghbal written by Anvar Abdol Hamid AlMousa has an introduction, a preface and five chapters. This book was published in 2010. In this research, similar and different parts of the works have been extracted and compared.

Various books have been authored and translated in the field of theoretical foundations of childrens literature in Iran and the world. New critical works in the field of childrens and teenagers literature, especially theoretical and historical works, have logically shown that research in the field of childrens and teenagers literature cannot be considered easier than other fields. According to the research questions, the findings show that the common topics in the books were focused on the history of childrens literature, defining childrens literature, what is childrens literature and promoting reading. Some topics such as story-telling methods, philosophy for children and reading aloud for children are among the topics that only Shoarinezhad has paid attention to them. In addition, practical exercises are seen in the book of Al-Moosa and Shoarinezhad, and such a point is not evident in the book of Ghezel Ayagh. The book "Adab Alatfal Fan Al-Mustghbal" written by Abdol Hamid Al-Moussa has a variety of topics compared to the other two books, and the references are completely scientific based on new topics. It is natural that the book of Abdol Hamid Al-Mousa and Ghezel Ayagh covers various theoretical topics because it is close to the last decade. In all three works, the history of children's literature is written under the influence of world literature; But in explaining things and promoting reading, national views prevail over the works.

 Inscriptions are written and carved documents on the bodies of stones and on the doors of buildings that testify to the longevity of ancient Iran and the extent and justice of its kings.The first inscriptions remain from the Achaemenid period, which are written in ancient Persian, Elamite and Babylonian languages and in cuneiform script, which has caused the invention of cuneiform script to be attributed to Great Darioush. Among the famous Achaemenid inscriptions, we can mention the inscriptions of Ariarmene, Arshame, Korosh II, Darioush I, Khashayarsha, Ardashir I and others.The praise of gods from the ancient past has remained in the prose and poetry of ancient Iran; which is used at the beginning of the speech and in prefaces. Most of the praises are enumerating the glory and majesty of Gods and recognizing them as pure from any impurity that without their help, victory cannot be achieved. The same points are more visible in the surviving stone inscriptions from the Achaemenid period. As Dariush considers his successive conquests in the help and will of Ahura Mazda.According to our hypothesis, the name of Ahuramazda is more frequent in Achaemenid inscriptions, and the main reason for this is that Achaemenid inscriptions are more numerous than Sasanian inscriptions. The ancient Persian alphabet was derived from the Akkadian alphabet and the Akkadian alphabet was derived from the Sumerian alphabet. This alphabet has thirty-six letters and two separating words with eight adjectives for the concepts of Bagh (God), Deh (Country), Bom (Land), King, Earth, Ahuramazda (in active and passive).

By studying several inscriptions from the mentioned periods, he investigated the praise of Ahura Mazda in them; Accordingly, this research is based on a library study and descriptive-analytical method.

Achaemenid inscriptions are extensive and include columns with different lines. These inscriptions are often written in three cuneiform scripts (Old Persian, Babylonian and Elamite). The contents of praise in this period of inscriptions are as follows:Help: In the inscriptions left from the Achaemenid period, the kings attributed all their great works to the help and favor of Ahura Mazda. And Ahura Mazda has been praised as the greatest gods, the helper of the judge, the eternal god who always brings happiness and comfort to man; Greatness: The glory and greatness of Ahura Mazda is mentioned; Will: refers to mentioning the will of Ahura Mazda in all matters; Reward and forgiveness: It refers to any kind of giving and awesomeness of Ahura Mazda; Creator: Creation has always been with Ahura Mazda and is as ancient as Ahura Mazda; Religious need from Ahura Mazda and other gods: In Achaemenid inscriptions, in addition to praise, Achaemenid kings asked for their religious needs from Ahura Mazda and other gods.In the Sasanian inscriptions, these things are also discussed: Multiple deities: refers to multiple gods; Support: God's support for a person is less mentioned in the inscriptions than other topics; Prostration to Ahura Mazda: refers to praying to Ahura Mazda; Religious need: Religious need in inscriptions has been a fluid issue in inscription writing, as it was also examined in Achaemenid inscriptions. Yarigar: Asking God for help in various matters.

Based on the investigations of the Achaemenid and Sasanian era inscriptions, it was found that the praise of Ahuramazda is more in the inscriptions of Achaemenid kings and Dariush Shah is the most praised among other kings. The frequency of praise in Achaemenid inscriptions is six attributes, and in these six attributes, traces of other attributes can be observed, which overlap. In the inscriptions of the Sasanian era, this number has been reduced to five adjectives.

Poems of poets can be a good source for obtaining various issues governing their life periods. During the Safavid period, the official religion of the country was changed from Sunni to Shie. It goes without saying that social ups and downs and changes resulting from this change have been mentioned in the poetry of poets of this period such as Mohtasham Kashani; Among these developments is the introduction of the rituals and themes of the Shie religion in the poems of this poet. The authors of this research aim to identify the Shie concepts and rituals that Mohtasham Kashani used in his poems. The questions raised in this research are:- Why did Mohtsham Kashani turn to writing praise poems in honor of the purified imams and mourning the martyrs?Which Shie concepts are mentioned in Mohtasham's poems?What effect do these concepts have on the audience for the protection of the Shie religion and its growth?

This research, with analytical-descriptive method, aims to extract the verses containing Shie themes and concepts by examining Mohtasham's poems and by explaining and analyzing them, it shows how much the poet himself, the rulers and the people of that period believed in and wanted these concepts. And they have been interested in the fact that it has appeared in this poet's poetry.

Discuss:

At the end of his reign, ShahTahmasb's opinion about praise poets changed, and he no longer gave praise and rewards to poets who sang in his praise. Therefore, the religious environment and the intensity of religious feelings and sentiments and the specific politics of the Safavid court caused the poets to turn to the praise and praise of the imams and the lamentations of the martyrs, and in this way, Shie concepts and themes were introduced in their poems.The most important concepts and Shie rituals mentioned in the poems of Mohtsham Kashani are: Reciting prayer during the days of mourning for martyrs in the month of Muharram; Wearing black during Muharram as a sign of commemorating the mourning of Seyyed alShohada; Composing passionate elegies to commemorate the event of Ashura; Writing beautiful poems in praise of the pure Imams, especially Imam Ali (a.s.) and Imam Reza (a.s.); Referring to the absence of the twelfth Imam and referring to the sect of Nasiriyya from the sect attributed to Shie.He states in his poems that people shed tears of mourning in the month of Muharram because of their love for Imam Hossein. In fact, the Safavid kings, including Shah Abbas I, were the founders of these religious gatherings and ta'ziyya. People wear mourning clothes in mourning for the martyrs of Karbala, the poet himself sings soulful elegies in mourning for the martyrs of Karbala. In his elegies, especially the elegies he wrote about the leader of the martyrs of Karbala, he expresses the intensity of callousness, cruelty, misguidance and deception of the perpetrators of martyrdom, as well as the greatness of oppression, courage and bravery of the Ahl al-Beyt and companions of Imam Hossein. And he invites everyone to love the Ahl al-Bayt and stay away from their enemies. In the praise of imams, he embodies their characteristics and greatness before the eyes and hearts of the audience and in this way attracts them towards the pure imams.

 The value and importance of such poets and their poems is due to the fact that by expressing valuable Shie concepts and themes in their poems, they contribute to the survival and promotion of the school of Ahl al-Bayt and their popular style among different strata of people over time, which may not be possible to succeed in this way with any other method.

Psychoanalytic criticism is one of the important and efficient methods in understanding and analyzing the hidden layers of literary and artistic texts, which is used to reach deeper concepts and analyze minds. Based on the principles and laws of psychoanalysis, this type of criticism shows a wide field of current desires, wishes, actions and failures in human life. Characterizing in a symbolic way and presenting a symbolic model of a human being with all the moods, feelings and desires and customary and moral prohibitions that can surround him. Also, the expression of the human type, as a transcendent being, and on the other hand, the capacities in the characters and the symbolic structure of the text, make Jung's archetypal psychoanalytical critique suitable for this text. The detailed and comprehensive processing of Froud's character and the complete description of the actions of characters such as Tos, Giv, Bijan, Takhar, Jarira and Bahram based on their behavior, speech and detailed description of events and situation pave the way for Jung's archetypal psychoanalytic critique to offer a new reading of the text.

In this research, Froud's story was evaluated based on Jung's psychoanalytical theory, and all types of archetypes were criticized based on the quality of occurrence and the process of individuality, and were evaluated with the analytical-descriptive method that is the basis of this theory.

In the section of archetypes, the archetype of the hero, according to Froud's characteristics and actions, he is the archetype of the hero who seeks the comprehensiveness of his archetype. At the beginning of his future, he is an inexperienced hero and has not yet faced the different aspects of his personality; But little by little, it approaches increasing self-awareness. Where it settles on top of the mountain and this stable represents the hero's growing self-awareness; Also, Jarireh, Froud's mother is the archetype of wise mother, with whose advice Froud gets out of the confusion in the confrontation with the Iranian army, who plays the role of his unconscious wise mother who tries to set goals for the hero and guide him to the main path of independence. Bahram, the archetype of wise oldman, is the patron of Froud during the story. Takhar is the archetype of the mask, everything is accompanied by Jarira as Froud's consultant But it also has bad intentions; He does not fully introduce Bahram and even encourages Froud to kill Rioniz with wrong guidance. Regarding the archetype of the shadow, we can mention Tos Rionis, Lego, Zersp, Bijan, that the main hero, Froud, after facing these shadows, is suspended and actually enters his unconscious.

The results of the research show that the archetypes of wise old man, wise mother, shadow, mask and anima are used in these stories and the archetype of shadow has a high frequency; Also, the archetypes used in the story represent the hero's effort to travel the path of tomorrow. An attempt that does not reach the goal and the hero of story fails to follow this path.

"Alinameh" is an epic-historical poem which is undoubtedly the most valuable epic-historical poem in the Persian language after Ferdowsi's epic. This epic, in addition to its literary and artistic values, has unique historical and religious value, And it can be said that it is the only surviving Shie epic from previous centuries. Khavarannameh is also a literary work that was written in 830AH and its author was Ebn Hosam Khosfi from Ghahestan, Khorasan. And he has composed his poem in Bahre Motaghareb and with the weight of Shahnameh. The subject of Khavarannameh is the wars of Ali Ebn Abi Taleb (a.s.) in the land of Khavaran with Malek Ashtar and Ghobad, the king of the East and TahmasabShah. According to Ebn Hosam, this poem was compiled from an Arabic book- this poem is also called Taziannameh. Considering that these two works were written in two different times and with separate motivations, and considering the literary and artistic value of both works, the comparative study of these two epic-religious systems from different perspectives can be important. In this research, the linguistic level of two systems has been studied.

The research method in this study is descriptive-analytical and library-style. The studied community is Alinameh Rabi edited by Reza Bayat and Abolfazl Gholami and Khavarannameh by Ebn Hossam Khosfi, which, due to the lack of publication of its complete poem, was used from Taziannameh (summary of Khavarannameh) edited by Hamidollah Moradi.

Discuss:

These two systems will be examined at three levels: linguistic, phonetic and syntactic (grammatical). In the examination of the language features - this level, which itself includes three parts, word, phonetic and syntactic - has examined the simplicity, root, type, subject and various combinations of words in Alinameh and Khavarannameh, and examples have been mentioned for each of them. In examining the phonetic features among the large number of verses of two epopees, sometimes we come across a few verses that have flaws in terms of rhyme. To correct the rhythm of the verses, sometimes it is necessary to change the pronunciation of the words, read an extra letter or reduce the letters. Examples of these cases are mentioned in this section; and in examining the structural features to such things as saturated letter, prayer letter; The method of counting numbers has been discussed.

The results of this study showed that both systems have slight problems at the linguistic level in terms of choosing words; But linguistic variety and composition were more in Khavarannameh. The high frequency of Arabic words, compounding, and repeated phrases were common features of the two opopees. At the phonetic level, in both opopees, there were slight defects in terms of rhyme and weight. The features of Khorasani style were more in Alinameh than in Khavarannameh. At the syntactic level, both systems had slight deviations from norms.
 

In any case, we are talking about Sufism and the heritage of this nation, which, as an all-encompassing intellectual system, has taken root in the parts and essences of our Iranian culture, despite all these transformations, and is considered an inseparable part of our thought and culture. In a way that is tied in ups and downs, in sadness and happiness, in failure and victory, in hope and despair, in love and hate, and in our minds and language. And in our opinion, the idea of Iranian culture is not without this element of the path. So trying to know Sufism will be trying to know Iranians and maybe it was on this basis that many researchers have debated and criticized Sufism in the present day and will undoubtedly continue to do so.Anyway, this Sufism and mysticism has had many friends and enemies throughout its long history and of course it will have; But this legacy, what it does not have, is a critique of the Sufi legacy, or more difficult and important than that, the assessment of the truth-seeking scale of mysticism and the truth-telling level of mystics.In general, the opponents of Sufism can be divided into two categories: a group of them have rejected the whole system of this intellectual system; Another group has considered some of the teachings of the Sufis to be derogatory from their principle or understanding regarding the relationship between man and God, man and man, man and the world, man and death, etc.

According to the ruling of the Prophet's family, it is necessary to pay attention to the words of Sufis and non-Sufis in order to get a clearer picture of Sufism. Therefore, this research is based on a library study and a descriptive-analytical method.

​In-school criticism: This group has emerged among the Sufis themselves, and it would not be an exaggeration to say that the Sufism movement is the result of this critical view of the rulers who consider themselves the undisputed and rightful heirs of the Prophet. The badheirs who, thanks to the Prophet of Mercy, Muhammad (PBUH), indulged in luxury and plundered the lives and property of Muslims.Out-school criticism: From the time of the emergence of Sufism, various ways of thinking were incompatible with it and were rejected and denied by them. Among these schools of thought, the jurists are considered to be the staunch opponents of Sufism, and they spent all their time and sorrow in rejecting and denying them. Their belief is that there was no name or sign of them in the era of the Prophet (PBUH). Rather, the Prophet (PBUH) has forbidden seclusion with a slogan and has considered the religion of Islam to be the religion of jihad and effort. After the death of Prophet Muhammad due to the nation's deprivation of his spirituality and the deviation of the leadership of the Islamic society, little by little incorrect thoughts and ideas spread among Muslims. which led to the emergence of some ascetics who went to extremes in asceticism and abandoning worldly possessions and avoiding people And gradually they created a ritual and customs for themselves and gave themselves the name Sufi and separated their way from the way of Muslims.

various and numerous works about the rejection and acceptance of Sufia has been written. Many of these works are written by Sufis (In- school) and non-Sufis (out-school). The point worth considering about these studies is that we are dealing with two types of studies: Thinkers and researchers who have no goal other than research and in fact impartially introduce the basics of various sects; And the other group has criticized it biasedly and out of ignorance.