جستجوی مقالات مرتبط با کلیدواژه "plants" در نشریات گروه "ادبیات و زبان ها"

Ecolinguistics is an interdisciplinary approach attracted the attention of many researchers in different fields. The environmental elements represented in everyday language, idioms and proverbs of different varieties. This article aims at investigating the ecological images in, idioms and proverbs of Varaki Variety. The data gathered from 8 informants (4 men and 4 women) between 38 to 80 years old. After gathering data, data transcribed, and then analyzed by ecolinguistic approach. Linguistic images include similie, metonymy, irony and proverbs. For revealing these images, animals and plants play important role. The characteristics of animals are more frequent than plants. The images of animals include animal appearance and behavior. Animal images include animals such as sheep, donkey, cow, calf, dog, goat, bear, hog, wolf, hen, ram, cat, camel and insects. Physical characteristics include fatness, thinness, weakness, ugliness and beauty. Behavioral characteristics include fast, slow, anger isolation, persistence, ignorance, and insidious ones.

The interest in flowers and plants and the use of natural elements in poetry do not belong to a particular period. Most poets have tried to use natural phenomena and new combinations to address their favorite concepts and ideas. However, the tendency in classical poetry to nature, flowers and plants is somewhat different from that of contemporary poetry. In contemporary poetry, nature, flowers, and plants are represented through several characteristics such as breaking tradition, new language, and special worldview. Hossein Manzavi (1325-1383 AH) is one of the romantic and influential poets of the contemporary period who has an objective and clever approach to man, society and nature around him. And as we move away from the early period of his poetry, his pleasure from nature and natural elements becomes deeper and more structured. Furthermore, the poet's early emotional and romantic poetry rises to social and political one leading to invention of new words, images, and combinations. The purpose of this descriptive-analytical study is to investigate the functions of flowers and plants in Hossein Manzavi’s poetry. The result of the research suggests that the poet, with creative attitude and expression, has used significant frequency of flowers and plants to express poetic ideas, poetic beauty, harmony, and to create balance among the components of speech use. This has enhanced his poetry thematically and linguistically.

Old encyclopedias are among the most important sources of preserving the folklore in Persian literature. Among these texts is Alaei’s Nezhatnameh authored by Shahmardan Ebn Abelkheyr in the late fifth century. In addition to the classification of the common science of its era, it includes the important and fundamental elements of folklore. Refering to the rituals and folk beliefs about plants is one of the most important themes of popular culture in this work. In addition to providing scientific and pseudo-scientific facts derived from earlier sources and his own observations and experiences, the author has alluded to a large number of beleifs and rituals with respect to productivity, properties of plants and trees, fighting off the pests, repelling the evil eye, improving and increasing the yield, some of the implications of climate events such as the frog cries signifying the coming of rain, the relationship between trees and humans, false threatening of the tree to guarantee its productivity, the role of plants in dream interpretation, and other odd characteristics. The purpose of this study is to extract, sort, and check the plant-related folk rituals and beliefs in Nezhatnameh as well as quantitatively and qualitatively explore its origins and backgrounds besides an unmatched evaluation of this text with some similar texts in this particular field

Nature with its awesome powers was so overwhelming to humankind that he, by every look round, saw a shape of magic or mystique. First communities, for safer habitation, used to took their fears for sacred, henceforth initiated totemic beliefs in similar circumstances. In Totemist's mind, the plants and animals grown for food supply and a class of which was imagined to bear the soul of ancestors, this way guarding the tribe and saving the people, and to deserve special values. Therefore, the current paper aimed at exploring Totemism and its picture in the epics composed after Shahnama. Following the totemic beliefs in the epics, we found a variety of sacred animals such as cows, horses, and the Simurgh, along with the manifestation of worship of plants and trees, as well as some totemic plants with mythologies on human genesis from the plant and the healing attributes of herbs and trees; all of which pinpoint totemism featuring in ancient Persian beliefs and myths, thus explaining social taboos against killing and eating totemic things.

The idea of death and life is one of the most important principles of human beliefs. Man, after the creation and observing of death, has always been looking for immortality and undying dreams from the past. In the eyes of the early humans and in most religions, death is not the end of life and absolute destruction, but it can be a factor for a better life. In the mythology and ancient traditions of early humans, the animal (cow), the plant, and death and life have been of utmost importance, causing the connection between these three elements of creation. The present study aims to investigate the relationship between the three main elements of creation, humans, animals (cow), and plant in the mythology of Iran, as well as the relationship between death and re-life of these three elements of creation to answer the question that how is the representation of the elements of creation (man, animal (cow), and plant) in Iran's mythology and what is the relationship between the death and life of these three elements? The present study, by examining the mythology of death and life of the early humans in Iran with a symbolic approach and a descriptive-analytical method, has concluded that in the mythology of the creation of Iranian myths, different people possess the first place. In the Zoroastrian myths "Kiomars", among Iranian and Indian myths "Jamshid", and in the Mithraism "Mehr, Mitra" had this title. The connection between death and life of humans, the animals (cow), and the plants is also direct, in such a way that one's death causes the other's life which ultimately leads to the completion of creation and its elements.

This chirpy poet has proceeded to make use of Aesthetic elements to create mental images and symbols in flowers and plants. The most important literary element in Saeb’s poems is parable, that establishes an equation of metaphorical relationship. Accordingly, a hemistich should be reasonable; other important elements found in Saeb Tabrizi’s poem is, paradox, opacity, parables, and metonym. Ultimately, an attempt is made in this article to show that Saeb in his sonnets has been innovative in expression. He has createed beautiful and new themes establishing relationship between man and nature.

From the ancient era, using the elements of nature has great popularity in Persian literature and particularly Lori literature as one of the subcategories of similar root in this language. Investigation of the Lori literature has indicated that the natural elements and scopes and their implications have the most usages in their sayings and manuscripts.
These factors consisted of mountains, forests, trees, plants, snow and rain; easily and tangibly, they reflected the nature in Lori poetry. Among them, there are some trees and plants highlighted this nostalgic and emotional views. Regarding this, the aromatic plant named 'Chavil' is the most influential in expressing the romance. The use of oak in the Lori lyrics represents the strength and steadiness of these people and it is their honor symbol.
The trees such as sycamore and willow are known for their calm shadow. The plant tree of Bengaroo is the symbol of worthless in the Lori literature

Fairy Tales are a part of popular tales that are full of great and wonderment events. We can unlock thoughts and beliefs which are rooted in human unconscious and have a sublime status in nations’ cultures by reflecting on these tales. Herbal myths are among these beliefs. The article reviews Iran fairy tales from “Dictionary of Iranian Myths” book which are classified in magic and witchery stories No. 300 to 749 in Aarne–Thompson classification system with library method; and it also unlocks constructive elements of these tales with descriptive-analytic method; after these, we analyze the thought of plants’ holiness and presence of herbal heroes which are a various form of herbal and productivity gods. High frequency of believing in wish tree and its related stories, emergence of fairies and humans through trees and plants shows effective presence of plants’ holiness and hidden link of human and plant in Iranian fairy tales.

There are creatures that live needless of air، but no living creature، among animals and plants، is needles and independent of water. Scientific experiments have proved that water is the essential component in living cells. Water is vital to all biological processes. Water is the most significant solvent to living elements and matter. Water possesses such qualities that make it the indispensable matter of life. Water can solve elements and minerals، and the best proof to this is existence of almost half known minerals as solution in sea water. Water has a unique position in the Holy Quran and Pre-Islamic literature. Allah links life to water by stating in the 30th ayah or verse of the surah of al-‘Anbia or the Prophets، “Verily، We made water the living source and matter of every living thing.” The Quranic verses that treat water amount to 538، and in Pre-Islamic literature، many poets have composed odes or qasidas wherein there is a description of water along with relevant similes and metaphors.

Symbol or code is one of the tools that has gained a special status in the works of post- fourth-century poets and authors, especially in mystic works. Of contemporary poets, Mehdi Akhavan Saless, who is regarded to be a committed poet, has used symbols and codes in his poetry. Dictatorship and suppression cause the symbols and codes in such poems to get complicated. To suggest his mental concepts, he personifies animals like horses, wolves, owls, … and plants such as cedars and conifers.

In the passionate and poetic story of Siavash in “Shah Name” only the surface structure of the story could be observed although the remains of his fruitful original myth could be pointed out in the rest of “Shah Name”. Siavash is in fact the Iranian God of Fertility of the plants who has been represented as a prince because of his failure in the myth. The present article is an analytic comparison of Siavash with Osiris and Attis. The results of the research show that the mentioned gods have certain similarities. All three have direct relation with nature and its luxuriance. All three have a goddess with affiliated with them، namely Sudabeh، Isis and Sibil who prepare the ground for their death and resurrection (winter and spring). And every year this death and resurrection is repeated for more fertility of nature.