جستجوی مقالات مرتبط با کلیدواژه « شیر و گاو » در نشریات گروه « ادبیات و زبان ها »

Kalila and Dimnah is one of the common literary and cultural works of India and Iran and many of its contents were written based on the Aryan thought of these two peoples. In the present article, the issue of social stratification in the chapters “The Lion and the Bull” and “Investigation of the Conduct of Dimnah” has been analyzed with a mytho-sociological approach and with a descriptive-analytical method. The mytho-sociological analysis is a method that can reveal the mythological roots of some sociological concepts. The ideas of Georges Dumézil show that classification among Indo-European peoples was one of the main structures of creating social order. Kingsley Davis and Wilbert Moore also hold such beliefs in their sociological studies. The analysis of the aforementioned chapters of Kalila and Dimnah with these two mythological and sociological theories shows that the structure of the story of “The Lion and the Bull” is consistent with the class structure of Indo-European societies; a class structure that does not tolerate class mobility in any way and as it is clear in the “Investigation of the Conduct of Dimnah” chapter, those who engage in class mobility will have no end but destitution and destruction. In the studied chapters, Dimnah is the agent of failed class mobility, Kalila is the defender and acceptor of stratification as an undeniable reality; and the lion, lion’s mother, and the panther, who belong to the elite class, are the protectors and maintainers of stratification as a regulatory structure. The stratification in these chapters is another form of the mythical tripartite functions of Indo-European societies, which itself has become the cause of the formation of social classes in these societies.

According to Roland Barthes, all texts employ five codes for creating textual signification: the hermeneutic code, the semantic code, the proairetic code, the symbolic code, and the cultural code. The meaning of a text can be understood through opening up these codes. In this article, “The Tale of the Lion and the Cow,” one of the most important chapters of Kalileh and Demneh, has been studied and analyzed based on the following three codes: proairetic, hermeneutic, and semantic. The article shows that the story, containing complicated semantic and coded layers, can be studied based on Bathes’ model, particularly through the three codes listed above. The findings indicate that from the perspective of the proairetic and hermeneutic codes, the narrative includes both a main sequence and a secondary sequence, which are closely connected. Moreover, in the semantic code, the story includes implied significations, with a significant relationship among the elements of the tale, the actions of the characters and the symbolic aspects of the tale. The examination of the semiotic elements help to identify covert layers in the allegories of this important work of Persian literature in which the most central actions are leaving and death, which are consistent with the political atmosphere of the story. Extended Abstract 1.IntroductionNew literary schools and theories can be effectively used to reveal hidden layers in texts and provide us the possibility of new readings of them. According to semiotics, which has been used extensively in the analysis of literary texts, meaning is produced through structures of interdependent signs, codes and contracts.  2.Theoretical FrameworkCodes are of vital importance in semiotics. They turn signs into significant systems and, thus, lead to the development of a relationship between the signifier and the signified. Codes represent the social aspects of signs. Narrative codes were first introduced by Roland Barthes in his reading of Balzac’s “Sarrasine.” He believes that every text is formed through five codes so that textual signification is created. In the present study, Barthes’ concepts are adopted to analyze the codes in “The Tale of the Lion and the Cow” from Kalileh and Demneh. 3.MethodologyUsing Barthes’ semiotic model, “The Tale of the Lion and the Cow” has been analyzed in the present study. For this purpose, instances of these codes were identified and three types of hermeneutic, proairetic and semantic codes were examined. 4.Discussion and AnalysisIn the present study, attempt has been made to examine the semiotic elements and analyze the signs in order to identify covert layers in allegories in an important work of Persian literature. Kalileh and Demneh is replete with political and social allegories. In this article, a semiotic approach is adopted to study the hidden layers and aesthetic signification of this story. Of the five types of codes discussed by Barthes, hermeneutic, proairetic and semantic codes have been focused on in the present article. 5.ConclusionDue to its labyrinthine semantic structure, “The Tale of the Lion and the Cow” has been examined based on Roland Barthes’ theory of codes. Three important codes can be detected in the story, with quite a similar frequency, a quality that is consistent with allegorical literature, in which each layer is closely connected with another layer. This makes it possible for every sign to be interpreted through all the three codes identified in this story. In the semantic code, the story includes implied significations, with a significant relationship among the elements of the tale, the actions of the characters and the symbolic aspects of the tale. In the proairetic code, the narrative includes both a main sequence and a secondary sequence, which are closely connected. The most important actions in this tale are leaving and death, which are consistent with the political atmosphere of the story. Select Bibliography Barthes, R. 1380 [2001]. Marg-e Moallef dar Sakhtargarai, Pasasakhtargarai va Motaleh’at-e Adabi. F. Sojoudi (trans.). Tehran: Pajouheshgah-e Farhang va Honar-e Eslami.Barthes, R. 1394 [2015]. Roland Barthes. N. Fakouhi (trans.). Tehran: Nay.Bruce-Mitford, M. 1394 [2015]. Dayeratolma’aref-e Mosavvar-e Namad-ha va Neshaneh-ha. M. Ansari and H. Bashirpour (trans.). Tehran: Sayan.Chandler, D. 1387 [2008]. Mabani-e Neshaneh-shenasi. M. Parsa (trans.). Tehran: Soureh-e Mehr.Chevalier, J. 1385 [2006]. Farhang-e Namad-ha. S. Fazayeli (trans.). Tehran: Jaihoun.Monshi, N. 1388 [2009]. Kalileh va Damneh. M. Minovi (ed.). Tehran: Amir Kabir.Pierce, C. S. 1381 [2002]. “Mantegh beh Masabeh-e Neshanehshenasi: Nazaryeh-ye Neshane-ha.” F. Sojoudi (trans.). Zibashenakht 6: 51-63.Scholes, R. 1383 [2004]. Daramadi bar Sakhtgarai dar Adabyat. F. Taheri (trans.). Tehran: Agah.Sojoudi, F. 1384 [2005]. Neshanehshenasi va Adabyat. Tehran: Farhang-e Kavosh.

In Kelileh and Demeneh, in the Lion and beef clubs, characters such as Kelileh and Demeneh reveal political-organizational behaviors. In the political system, this story of law and order does not have a stable place, and it is based on the use of a force-based instrument. The will of the king and the ruling classes as a general rule is the criterion for evaluation and implementation, and changes according to the views and opinions of the governing body. The lack of a set of well-defined rules of conduct and lack of meritocracy in the selection of individuals provides grounds for spreading rumors and conspiracy against others. Political behavior is not always bad at the organization. Therefore, it must control and control the destructive political behaviors. Organizational-political behavior empowers people to understand the complexity and organizational issues of the organization. Whatever the manager or ruler knows more about the features and special events of the organization, his reaction and reaction will be better and more open. Power in the hands of different individuals in an organization seeking their own interests results in unusual political behaviors and people react differently to power bases. In general, one can say that certain political attitudes and culture have influenced the behavior and thought of fictional characters. In this research, the methodology of library-political behavior in relation to human organization has been discussed in terms of status, mistrust, rumor and pessimism.

The presence of animals in human life has caused these creatures to serve human thoughts first in mythical life and then symbolically. Kelileh Woodman is one of the works in which animals have played a role. Due to the rich culture and history of ancient civilizations, Iran and India, the same and common myths can be seen in these two cultures. Given that the main theme is often common myths. Myths are very similar not only in content but also in structure. In this research, with descriptive-analytical method and library method, common roots and symbols in Zahak story with the story of "The Lion and the Rabbit" by Kelileh Woodmaneh and "Behim Sin and Bakeh" Mahabharata have been compared in terms of mythology and common cases have been analyzed and deciphered. . Kelilehudmaneh anecdotes have always been of interest to the authors of Persian texts and have created a bridge between Indian and Iranian culture. In this article, the roots of the story of "the lion and the rabbit" with the story of Behima and Bakeh (Mahabharata) and Fereydoun and Zahak (Shahnameh) in Indian and Iranian mythology have been searched and analyzed and deciphered. Their similarity is that a powerful tyrant (king or demon) kills a number of inhabitants (city / forest) every day to feed himself; The inhabitants of the city / forest send one or two people to him every day so that he does not harm others, and eventually one of the cruel prey causes his death and destruction.

In his writings, Mevlānā’s utilizes numerous allegories and similes to the allegories to convey his thoughts and teachings. In some cases, the allegories highly resemble each other. For example, depicting a lion, in all cases, it is described in circumstances that would mistakenly render it as a cow. This allegory is a symbol, an implicit and explicit synthesis of a being whose constituent elements, the lion and the cow, each represent an independent symbol. It demonstrates Mevlānā’s adeptness at creating an original symbol, for the intended synthesis, out of these elements. The religion of Islam and the Prophet’s tradition asserted that the realities of diverse aspects of Messengership, namely, the Word of God, the Messenger of God and the God’s saint, which can be called theophanies, are identical. Therefore, in order to create a symbol that symbolizes a theophany, Mevlānā combines the symbol of the Divine, the lion, with the symbol of the world, the cow. Thus, to symbolize both aspects, he uses the symbol of the lion in the image of a cow. Although this symbol is utilized in Divān-e-Shams, its highest application is in Mathnawī. The repetition of this symbol is corroborative of its herein identified conceptual structure which describes the mode of applying this symbol throughout Mathnawī. Thus, it unveils its significance, function and embodiment in Mevlānā’s thought and language.

Literary texts are a set of intellectual and cultural reserves of nations and reflect their thoughts, ideas and hopes which in every era and period are affected by people and their needs. Many problems such as sociology, management, economy, politics, cultural and social aspects and law exist in literature. Thus, in order to know nations one has to be affiliated with their literature. Legal subjects and related concepts and terms are among issues which are specifically prominent in these texts and so far little attention has been paid to them. In this research authors try to examine the chapters of "Lion and Cow" and "investigating Demne's work" in terms of criminal law, which alone is one of the principal branches of law, because the phenomena of crime and criminal are highly manifested in these two chapters. Crime and criminal, various punishments and their objectives, and subjects related to penal justice such as testimony, juridical investigations and judge's impressionability are posed in this paper and in each case it is tried to analyze the subjects in comparison to Islamic criminal law. This research indicates that by thinking and going through literary texts one can find the point of similarity between literature and legal discussions. As a result, literature and its valuable content can be used for enriching legal rules and regulations as well as preventing crimes and promoting health of society

The attack of the lion on the cow in the tale Kalila and Dimna (Panchatantra) has a similarity with a few myths such as the Hindu Myth ‘Sooma and Mitra’, Mithraism myth ‘The cow and Mithra’, and the Zoroastrian myth ‘The cow and Satan’. These myths make us suggest that these tales were unintentionally present in the minds of their writers. The productive role of the lion and the cow have transferred the myths to the original characters of this tale. (productivity of fertility). The lion is the son and the cow is the greenery which without the powerful function of the sun cannot exists.

Mithraism is a religion of ancient Persia. Mithra, which had a close relation to the sun and are usually mistaken, was worshipped as a deity. This religion disappeared after the Iranians accepted Islam. Mithraism terminology could be seen in some literary works.Khaqani who resided in Shervan- a neighborhood of Armenia (center of Mithraism for sometimes)- uses concepts from Mithraism and Christianity in his poetical works. Use of praise for Mithra, Mithra in red, Sun’s ritual bathing, Mithra’s attack on cow, the lion and the sun all prove this claim. Khaqani also names some renowned literary charactersrelated to Mithraism.