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

The present study examines three mythological symbols of blood, plant and long hair, which are related to mythological characters who become martyrs, in contemporary Persian novels. To achieve this goal, first the symbols are examined in the story of Siyāvash in Shānāmeh, and then the transformation of these mythological symbols in three contemporary novels is analyzed. The statistical population of the research is the story of Siyāvash in Shānāmeh and three novels Suvashun, Bewilderment (Heirani) and His Ego (Man-e-oo) that have been selected by the purposeful sampling method. The present research, by using the descriptive-analytical method, aims to state that the mythological symbols (blood, plant and long hair) have been changed and reproduced in all three novels under the influence of the culture and internal relations of the society. The results, while confirming the regeneration of these mythological symbols in Persian contemporary fiction, show that despite the temporal, spatial and positional differences, their structure remains the same, but the components, context and semantic function undergo transformation and according to the elements of change, fracture and integration have been reproduced.

Archetypes are relics of thousands of years and a common heritage that has been passed down from generation to generation over the centuries. Our Iranian ancestors, like people around the world, were subconsciously in touch with them. One of these collective patterns is the mirror, which was not the only means of seeing the face; it was associated with spirit, life, future, witchcraft and divinity. According to the book The Wonders of Creatures and Garshasb nameh, the mirror is sometimes a mediator between the earth and the sky, and sometimes the truth-tellers are aware of the secrets. Sometimes the mirror is the window of the soul, sometimes the soul is manifested in it. We know that human life and movement depend on the soul. Blood also makes life possible in the human body and, from the point of view of ancient peoples, accommodates the souls of beings. The ancient people understood the importance of this vital substance and tried in every way to prevent its destruction and consequently damage to their souls. And in various forms such as; Shadows, intellect, subconscious, solar force, reflection of the world, spirit of life, connection between earth and sky, etc. appear. A better understanding of the ancient and the subconscious leads to a better understanding of our people and a better connection with the hidden half of our being and a new window into the inside. The world of the past and literary works.

Blood and bleeding and their related themes have long been rooted in human spirit and have had a decisive influence on Iranian and world culture. Themes and beliefs such as the sacrifice of human beings and animals, the rituals and beliefs that involve it, the killing of the holy people and its effect on human destiny, the bloodlust of the bleeding woman, blood spilling on the stone for the suppression of magic, the death of a sacred animal and those reflected in the history of Siavash, Iraj, Sohrab and Esfandiar in Shahnameh and finally the narrative petitions and oral narratives about the national epics are reflected and rooted in myths and branches in popular beliefs. In this research, using stories and other sources, first of all, popular beliefs about blood and its contents are examined at narrative plan, then the method of content analysis has been used and the desired samples have been compared.

In all aspects of religious, literary, and mythical manifestations, imagination has the metaphysical power to work against decay, death, and fate. Gilbert Durand believes that revolt against death on the one hand and controlling it on the other, are the two sides of a coin. He believes that the issue of time lies behind this mental image. Accordingly, he divides imagination into Day and Night system. Undoubtedly, a poet is the best agent to show these issues in the form of literary images. Since “Blood and Soil” has bipolar images, the aim of this study is to examine these images according to Dorand’s theory, and to find the answer to this question: to which system do the most distinct images in the poetry of Nasrolah Mardani belong? The overall result reflects the fact that the poet mostly is inclined to Day system of imagination, with a positive evaluation; it shows that, in his imagination, Mardani has moderated the image of death and removed the terror from it.

Pashutan is the most distinguised son of Goshtasp in the mazdayasna tradition and literature. As far as his fate is concerned we are faced with three contradictory narratives. First according to the most renowned one based on the documents and evidence available from reports and narratives of the ancient Pahlavi texts, Pashutan is one of the immortals who on the Day of Judgement before the Hooshidar Millenium resurrects against evildoers and demons and also in that millenium he reigns. Second is a narrative from the Zaratosht Nameh which speaks of Pashutan's immortality by drinking blessed milk from the hand of Zoroaster, and the third narrative is a unique version of Bahman Nameh informing us of Pashutan's death in the hand of Banu Goshasp. This latter narrative is incidently more appropriate to the lexical meaning of his name. In other sources particularly in Shahnameh of Ferdowsi, Thaalibi's Shahnameh, and other mythological, epic, historical, and Naghali or oral popular narratives available, there has not been a slightest reference to Pashutan's death or immortality. Having considered all three reports, the writer of this article has contemplated on the Zaratasht Nameh version and using the counterpart evidence in Persian literature and other world nations has analyzed the cause of immortality.

This study aims to analyze the debate between two blood drops in Parvin poetry and then to compare it with Trilelo’s three blood droplets debate، which is said to be the inspirator of the Parvin’s debate and in this way to pick a cluster of Parvin’s thoughts. Parvin has lived in the emotional and spiritual environment of the Orient، an environment in which the treasure could not be reached without toil. Eastern conduct is based on toil and for this reason Parvin’s poetry has been faced by prolixity، whereas in the poetry of Trilelo we face the brevity of western conduct. Stating his feelings، Trilelo only goes within an internal conduct، but Parvin in her debate، in addition of an internal conduct، tries to approach to a social content and to reach from mysticism to justice. In fact، her poetry is a loop of the chain of fight against the oppression. Therefore، the poetry of Parvin is more developed and has more profundity.

This study aims to analyze the debate between two blood drops in Parvin poetry and then to compare it with Trilelo’s three blood droplets debate، which is said to be the inspirator of the Parvin’s debate and in this way to pick a cluster of Parvin’s thoughts. Parvin has lived in the emotional and spiritual environment of the Orient، an environment in which the treasure could not be reached without toil. Eastern conduct is based on toil and for this reason Parvin’s poetry has been faced by prolixity، whereas in the poetry of Trilelo we face the brevity of western conduct. Stating his feelings، Trilelo only goes within an internal conduct، but Parvin in her debate، in addition of an internal conduct، tries to approach to a social content and to reach from mysticism to justice. In fact، her poetry is a loop of the chain of fight against the oppression. Therefore، the poetry of Parvin is more developed and has more profundity.

The question of Sex change is one of the main subjects to which not only the attention of physicians but also that of lawyers paid. Lawyers attracted to this subject from the penal viewpoint. The topics, with which they are dealing in this regard, are as follows:1. Is the sex change crime?2. Is the impunity clause of father from nemesis due to killing his child applied to a sex changed person, too?3. How can the difference between man and woman be applied to a sex changed person with regard to nemesis?4. Is sex change affective on one’s penal responsibility pertaining to a period before sex change?5. As regards the new genitals of a sex changed person, which can not regarded literally as male or female ones, and as regards in coition time, the sexual intercourse (iltiqa' khitānīn) does not literally occurred, does the coition of such a person can be considered as adultery or sodomy?This article devotes itself to the above questions and similar ones.