نشریه کاوش نامه زبان و ادبیات فارسی
پیاپی 54 (پاییز 1401)

With the emergence of new poetry, a confrontation was created between the fans of modern and traditional poetry. These criticisms have led to the comprehensive confrontation and rupture of modern and ancient Persian poetry; It has been rumored that he has been in complete opposition to traditional poetry, since the image is often one of the basic elements of every poet's poetry. By examining the reflection of the poetic images of ancient poets in the new poems of the Brotherhood, we can understand the degree of connection or non-connection of poetry with the heritage of ancient poetry. Past periods have also come, what is new is the way of expressing images that has changed, so the present study can also prove the correctness or inaccuracy of this view. The poetic images of the ancient Persian poets are explicitly reflected in the poetic images of the Brotherhood (the same image in the new context) and implicitly (part of the image, the image with a new concept). Among these, the most direct or explicit reflections have been made in poetic images of irony, simile and indirect or implicit reflection in poetic images of recognition, metaphor and artistic adjective, respectively.Keywords: Third Brotherhood, image, intertextuality and traditionalism.

Layered stylistics is one of the new methods in analyzing literary texts. In this method, the text is examined in five layers: phonetic, lexical, syntactic, rhetorical and ideological, in addition to examining the stylistic features of the text, the author's thoughts and attitudes on various topics are revealed. Attar’s Tazkirat al-Awliya can be studied based on this method due to its linguistic and intellectual prominence. In this article, the authors have studied “Tazkirat al-Awliya” in three lexical, syntactic and rhetorical layers by analytical-statistical method and have dealt with the salient features of each layer. In this study, in the lexical layer, words have been selected with previous attitude and thought. In the syntactic layer, the arrangement and connection of sentences together is based on the author's purpose of the anecdote, and the choice of verbs, adverbs, prepositions and suffixes is made in order to induce the concept and according to the author's ideology. There is a lot of simile in the rhetorical layer, which increases the clarity and simplicity of the text. Attar's thoughts and ideology can be retrieved explicitly and implicitly in the study of all three layers.e salient features of each layer. In this study, in the lexical layer, words have been selected with previous attitude and thought. In the syntactic layer, the arrangement and connection of sentences together is based on the author's purpose of the.

In depth psychology, although the "Ego" is the center of "Consciousness", and through which man communicates with the world around, but the whole psyche has another center called "self" which, in addition to "Consciousness", also includes the unconsciousness. . In fact, the "self", as the central core of the psyche, is the Architype of the totality and regulator of the psyche, through which man achieves the individuality and integrity of the personality. Because the "self" - like other archetypes - needs to use symbols to manifest, it appears in myths, dreams, and legends in the form of sublime and sacred figures, or in the form of symbols of wholeness, and in general , In the the form of any helper creature - whether living or inanimate. Shahnameh narrative scrolls, since they are based on epics and myths on the one hand, and on the other hand, are based on mass and popular literature, can be the best manifestation of unconscious elements and archetypes. Zariri- nameh scroll (known as Shah-nameh Naqalan), which is the most comprehensive and longest narration scroll of Shah-nameh, is one of these scrolls, in which the authors have studied the symbols of "self" in detail, and all these symbols in the following types are classified.: human, animal, object symbols. , speech, the unseen and the tombs of the dead.

Salman Savoji is one of the talented poets of the eighth century AH who has experimented in various forms of Persian poetry and has left precious works in his memory. He is mostly known as an ode poet and praiser, although he also has a style in the field of lyric poetry and has been compared to great people such as Khajeh Hafez Shirazi. Salman Sajoji's poems are mostly in praise of kings and ministers, especially the kings of the Jalayri dynasty;However, he has poems in teaching and wisdom, as well as praising the Prophet Muhammad and his saints, which, of course, are less frequent. What is obvious in Salman Savoji's sonnets is that he is very influenced by the Sufi thought; Although he is a praiseworthy poet, he has used a lot of educational, theological and mystical issues in his lyric poems.This research is based on library studies and descriptive-analytical method and examines the reflection of Sufi thought in Salman Sajoji's lyric poems and analyzes his views based on mystical works. The result of the research reveals that Salman Savoji has been greatly influenced by the ideology of mystics in the field of lyric poetry; In such a way that the topics related to monotheism and ontology as well as issues related to practical mysticism and mystical behavior are reflected in his sonnets. Salman has analyzed mystical concepts with his unifying view and has provided deep insights into them.