نشریه تحقیقات تمثیلی در زبان و ادب فارسی
پیاپی 4 (تابستان 1389)

Germans got familiar with Hafez, before the other European nations. A Political conceal for the first time was sent to Iran. Adam Olearius, the interpreter of the mentioned conceal left an Itinerary in concern with Iran.The odes of Hafez were translated, for the first time, by Germans such as Reviczki and Hammer. Goethe was inspired by the named translation and compiled a book about Hafez and his odes, which was called Wesernt- Eastern Diwan. After Goethe, there were many other orientalists, including Ruckert, Platen, Daumer, etc., who translated Hafez’s odes.The English also got familiar with Hafez in the 18th century. Thomas Hyde was the first one who translated Hafez’s first sonnet into Latin. William Jones was the first European to translate Hafez into French and English. After him, there were many others who translated Hafez into English, including Richardson, Gertrude Bell, and Nicholson, to name some. The French were the last nation to get familiar with Hafez. Tavernier was the first French tourist who spoke of Hafez’s reputation among Iranians. Although some French translators, including Defremery, Nicolas, Devillers, Arthur Guy, and others, were influenced by Hafez’s poetry, none of them could translate Hafez’s Divan completely. In America, too, the formation of Transcendentalism inspired Orientalism. Emerson, one of the founders of Transcendentalism, was the first one who translated Hafez in America.

The Word “yoga” enjoys a great prestige value. It is frequently associated with the acquisition and exhibition of supernatural forces. Yoga is commonly regarded as a form of “ancient art which is combined with a set of religious beliefs and a strange, mysterious, and practical discipline. To the orthodox Hindu mind, it represents something very high, beyond the ken of the man on the street- indeed, something very auspicious and to be achieved only by virtue gathered over many past lives. It is amazing fact that, even in the land of yoga, superstitious and fanciful notions of the subject seem to have wide currency. The philosophy of yoga is perhaps one of the least known of its aspects. The reasons for this profound ignorance are not far to seek.

Discussing the interpretation and explanation of the holy Koran has been long regarded by those researchers who have worked on religion and theology. A lot of researches have been carried on in this regard. Most of these researches are concerned with the formation of interpretation schools and their tendency to interpret, limits and rules. Besides, these studies center on man’s intellectuality and sentimentality, and the way he realizes religious topics and revelations. They also deal with explaining the verses in terms of the interpreters’ mental, conceptual, and religious background. To illuminate a number of these subjects, including how interpretation schools emerged and the divisions within them, based on hermeneutic experiences, and the reasons of these interpretive schools’ inclination toward hermeneutic interpretations regarding internal experiences, without matching them with the historical topics, the researcher has here worked, in detail, on this change in view in the language and writings of the interpreters. Besides, he has mentioned, to the utmost possibility, the origins, causes, and intellectual and religious reasons concerning the tendency toward that interpretation or explanations. Meanwhile, the researcher has also pointed out the books written on different Islamic schools.

Studying Mowlana Jallaludin Rumi’s life or, what Sufis call, “his contract with people”, could be very instructive and illuminating. More specifically, a study of Mowlana’s attitude towards people from different walks of life, the needy, the well-to-do, family members, people outside family structure, and any other groups that are considered, by social norms, as the mass or the public, on one hands, and his outlook towards the power-that-be, the rich and his own disciples, on the other, could be even useful for the reader of the contemporary period. This article is an attempt to analyze these through examples and references.

Constitutional Revolution caused new concepts, which had not been common before, to emerge, revolutionizing, in turn, the social and political institutions. These changes transformed the mental structures of those social classes that were the new audience in these trends. This discourse led to entire changes in the meaning and language of poetry. Thus, those words and combinations, announced time and place, and events that had not been employed in traditional poetry, entered poetry, and, as a result, changed its overall style. The social changes of this era brought a new life into the Persian literature. These newly emerged literary works were, in fact, in a way or other, capturing the western civilization not being captured by it.

Ghaznavi government is among the powerful Turk governments; “Tarikh Beihaqi” depicts the life of the kings and sultans, wars, compromises, gossips, and court rivalries in those days. One cannot find a lot about women and their position in “Tarikh Beihaqi”; yet, by studying the ideas and subjects in the book, one is lead to get some points about women’s, especially court women’s, characteristics in the Ghaznavid’s era. Joveini’s “Jahangoshay” is an important book in Mogul era. In this book, besides the Moguls’ conditions, the writer has dealt a little with the events during the Kharazmid’s, Ayobid’s, and Fatimid’s eras. There is no doubt that Joveini’s “Jahangoshay” is one of the richest, first-hand sources about the women’s conditions during the Mogul era. This paper is an attempt to elaborate on the position and status of women during the Ghaznavid’s and Mogul’s eras.

“Eshqnameh” is Amir Hassan’s longest and the most beautiful mathnavi. It deals with a young ardent boy’s life that falls in love with a very beautiful girl. Although this passionate love is first inspired by physical attractions, it becomes, like all other cases of pure love, everlasting, and enjoys a pleasant ending, through the lover’s and beloved’s failure in unity. This study is an attempt to highlight the fallings and risings of the plot, the process of the lover’s and the beloved’s emotional experiences, the poet’s viewpoint, thoughts, and diction, and the characteristics of his poetry in this 600-line versified story.

This paper studies the terms in English and Persian that are called false cognates, or what is sometimes named false friends in Eropean languages. Since such a research has not been, linguistically, carried out a lot in Persian, the researcher, regarding other researches performed in other languages, tries his best to provide the readers of this paper with a general meaning of this term, being a linguistic concept as well. The paper, will, then, point out the problems emerging when translating from Persian to English or vice versa. False cognates generally refer to the terms between two languages that are, in their apparent identity, almost or completely the same, but are almost or completely different in their semantic identity. This is where the translator cannot sometimes distinguish these characteristics, and when translating from the first language to the target language, he gets away from the meaning, while semantics is the basis of language comprehension.