نشریه تحقیقات تمثیلی در زبان و ادب فارسی
پیاپی 15 (بهار 1392)

The erotic poem is very important in intellectual culture among Asiatic and European, especially the nation of Turkish and Armenian had progressed in this form of artistic in model of verbally and written literature. Last part of sixteen century the erotic poem had popular in Armenian’s literature and half part of seventeen century and age of eighteen was the peak and prosperity for that. In this article we had study the erotic poem, especially Sayatnova’s poem, who is a greatest and outstanding in Armenian literature and competitive with Nezami’s and shirin.

Badee Balki and Anoushirvan,s pandname(reminder)Abou Mohammad Badee Balkhi is the poot of 4 th century. Ther are a lot of differences among biographers regarding his name and penname,one of his works is "Masnavi of Rahatol Ensan" deriver from Anoushirvan,s pandnameh.The poetical topic of this book that is full of mottos, maxims, and advice,has a simple and practical dimensi on and reminds us of the maxims remained from great people narratives based on the statements of my thologic and historical characters. In this paper this book and its stylish, literary and artistic features have been studied.

Woman has played the role of wife and mother besides man in Iran society. In the past unmarried woman was equal to infertility and an infertile woman was considered valueless; so the study of the marriage of women and related issues seem necessary. Although in some historical periods, desires and will of woman in selection of her husband was honored but most of the marriages of convenience were done without considering desire of spouses and generally, woman left her family and she was transferred like a good and scapegoat from one tribe to other tribe and from one king harem to other king harem and most of her life was spent in the golden cages. This article tries to investigate samples of such marriages in Iran in pre-Islam period and in Persian literature in order to study the consequences of such attitude in the society by survey on the reasons for political marriages.

No doubtthepoetto writea poem on each of the fields of human agents, and has an inherent tendency to create the world, religion, nature and... Has changed. In the poem more than anything else, a poet inabstract conceptsfor the audienceto feelthatthe processhas benefited a lot of functions. Functions such as color or new interpretations and expressions of cultural interactions that are emerging in to poetry. In this regard, the use of imagery with educational theme-the moral one of the most important poets of the period was wet. In this paper, the structural transformation imagery (in this analogy) in Poetry Islamic Revolution, as it will be discussed by examining motif. Educational theme elements such as beliefs and imagery in poetry, revolution, revolutionary elements, certain elements of the culture of martyrdom.

According to Aboonasr Seraj, who is the fourth mystic, poverty is just to pay attention to Allah and to confess the neediness to him. Poverty has som ranks. They are contentement, Piety, Spiritual reward, and Vacation of heart from ambition, and morality of attributes. the last and highest rank is that the mystic Sees himself as a way for the influence the order of Allah, and he Satisfies with what Allah Prescribes for him.Therefor, this explanation of poverty Shows he can be wealthy, but he doesn’t have relish for it, So he is poor.

Ferdowsi mostly pays attention to Persian culture and civilization, so this wise sag's great masterpiece is full of the wise and cultural doctrines. According to the statement: '' Wisdom is the first thing that was created '', Ferdowsi calls wisdom the hospital of any in curable disease, which nothing will lead to success without it. In this essay, the main subject is to review, study and present precisely the efficient wisdom that have been the pattern and the main strategy of our successful and prosperous ancestors in this territory. We will present a crystallization of the wise do ctrines of this cultural scientist to the reader's wisdom and intellect, in order to cause him to be able to use and adopt the precious pearls of these doctrines, and by using it, the reader would use his upper efforts and endeavors for the prosperity and success of this region and country, much more and better and more guiding. Besides the wise doctrines that have been emanating our ancestor's bright success, he prohibits us from going to the ignorance road, which he calls it the Satan's astray.

Believe in Divine manifestation in human appearance or studying meaning beauty in mien mirror of beautiful youth has been the method of Aestheticism by some sufias. In their belief, looking at one beautiful knower is permissible provided that it wont be of passion, but by the objective of credit and observer pays attention to the absent one by looking the beautiful one and see ureator's face and beauty in creature. Saadi like other Gnostic men attributed to this school, know worshiping visual beauty and virtual love as the way to perfect beauty. Studying Saadi's works and researcher's suggestion indicate that several factors and fields have made Saadi be fond of beautiful people he knows beautiful people and even the whole existence, evidence of Devine beauty. Therefore, to beautiful he knows conditions in human element and believes that each short – sighted person should not look at the beautiful people's face, but this love should be far from sexual enmities. These research examiners Saadi's works and shows the quality, conditions and factors of Saadi's beauty worshiping description in the mirror of his poems evidence.

A quick review of mystic texts in Persian literature reveals that Bayazid's mystic narratives, jus like carnival movement, is full of images indicating deconstruction and mystic satire. One of the characteristic features of carnival is violating dominant norms set by power. It goes without saying that this mode of deconstruction includes ridiculing cultural, social and religious, and linguistic norms. The author aims at using carnival movement and Bachtin's theory as a theoretical framework to analyze Bayazid's mystic satires and reinterpret them in terms of 'I' and 'the other'. This approach minimizes the borderlines between 'I' and 'the other'. Using the unexpected, sense of humor, and contradiction, Bayazid makes fun of the dominant single voice. This attitude results in the deconstruction of ideologies and social classes and the creation of mystic satire.