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Mirror is a well- known symbol with deep roots in the world of literature. In Socrates' art, mirror reflects the real world. This distinctive feature of mirror has prevailed through history. This article attempts to trace and scrutinize the symbolic presence of mirror up to Rumi's age. Our discussion incorporatates a subsection on chang, the famous musical instrument, and closes with a hint on the equal and associating role of mirror and chang in Rumi's language.

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A subject of great concern in Persian poetry of the Constitution Age is the concept of 'Nation'. The correct understanding and interpretation of the message of this age, to a great extent , depends on an understanding of its position. There is a sharp difference between what the poets of this age stated and those of their predecessors.  In this article, the concept of 'Nation' is examined under the two parts of Pre-Islam and Post-Islam. The Pre-Islam Iranian were well familiar with such concepts as nation, and race. However, quickly after their acceptance of Islam, their attitudes towards the concept of 'Nation' changed drastically. In general, the major meanings of 'Nation' comprise Islam world, Restoration world, place of birth, and nation world.   The results of this study reveal that the conceptualization of 'Nation' in the Constitution Age Poetry must be different, even though some traditional senses of the concept prevail. 'Nation' in its new sense subsumes  elements like a shift in the role of the government and people, racial and national dependencies, and Iranian identity with all its features.

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According to Ferdinand de Sossur- the well-known linguist- the philosophical-intelectual tradition of the west from Plato and Aristotle’s age, and even before them, up to the 20th century has been influenced by a polarity approach that preferred speech to writing. Accordingly, the complete transfer of meaning was considered to be possible through speech, Meanwhile, writing was considered as a branch and a substitute for speech. A brief look at Islamic Iranian history and culture may indicate that despite the differences in the basics and methods, we find a clear preference for speech in the discourse of thoughts of the classcal languge and literature. More specifically, Nasser khosroo established and organized the important theoreical principles so that the dominant mechanism of speech prevailed in the fields of Islamic rhetorics in  general and Persian rhetorics in particular for many centuries. This article will elaborate on this issue.     

             

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Shazdeh Ihtejab by Houshang Golshiri is one of the most valuable examples of Iran’s fictional literature in terms of its use of narrative techniques and devices. Golshiri in Shazdeh Ihtejab has benefitted from various narrative elements; however, it can be argued that the complexity of the narrative techniques of the work is to a great extent due to his use of two elements of “the voice of narrator” and “focalization.” Selecting the limited third person narrator which is restricted to the minds of two main characters of the work (Shazdeh Ihtejab and Fakhri) and offering the thoughts and sayings of these two characters in direct and indirect discourse has caused the voice of the narrator or narrators to be mixed with the perspective of the focalizer or focalizers and has rendered understanding the relation between narrator and focalizer and the difference between the two difficult. Based on this, in the present article, the two elements of “voice of the narrator” and “focalization” in the narrative text of Shazdeh Ihtejab are discussed in order to present the artistic use of the two elements in the narrative text of Shazdeh Ihtejab.

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The ancient  translations and interpretations of the  Holy Qur'an are among the less recognized capitals of the great treasures of the Persian language, consisting of the various  words of  the different  domains and  periods of this language and  can be a rich  treasure house in order to develop the  Persian language. Terjemah  Tafsir  Tabari is one of the oldest and richest translations and interpretations which has been provided on the basis  of  the book  of  Tafsir  Tabari  and is of particular importance both from the point of  view of the Persian language history and in terms of  the  history of religious texts. However, the edition which is available has some problems considering the regulations of the correction technique and conditions of the Persian language dialectology. In this article, attempts are made to refer to some typical cases and the necessity for re-correction of this valuable book based on another copy is highlighted. 

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The authors of modern stories for the deliverance from the deformity of the new civilization attend the inner world, which is more expanded than the external world. They disregard specific philosophies in art and life and try to display the subjective and psychological personalities. Moreover, instead of revealing social objective challenges of the characters, they aim at displaying the contents of the mind’s inner world. However, to describe the inner world and the mind with the same writing methods used formerly is not possible. Modern writers in order to show the twisted layers of the mind and its world have tried to introduce new ways of narration and story writing. Of course, using such methods may cause some complexity in the novel, but the writer does that deliberately to bring the structure of his novel close to the structure of the mind.This article is a library research highlighting the nature of the mind and presenting one of the first Persian modern subjective novelsShazdeEhtejab by HushangGolshiri. It attempts to discuss how this novel shows the hidden world of the characters and investigates in depth the basic techniques that reveal the mind and the innerworld of the characters.

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Hojviri wrote his book Kashf al-Mahjub under the influence of sectarian and social developments and challenges in society and on the basis of his intellectual and religious backgrounds. Following an epistemological approach this article attempts to discuss his views on monotheism and some related issues, such as divine essence, attributes and vision. Moreover, epistemological analysis of Hojviri’s views on monotheism besides showing his opinion on the different levels of monotheism reveals his views on the on the effect of human knowledge on monotheism. It is also understood that he believes in the subsistence of the essence and he ascribes changing to attributes. In his opinion attributes are not self-dependent; as a result he believes that the attributes of God are dependent on His essence, both being ancient. This article not only shows that there is an epistemological relationship between monotheism and divine vision, it also explains that in the viewpoint of Hojviri the high level of vision leads to faith and divine unity.

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The purpose of the present paper is to study the specific historical conditions in which a new relationship between “literary texts” and “public education” was established. This created a different formulation of “literature”. To that end, the genealogical method was used. From a genealogical point of view, phenomena have no meta-historical nature and are constructed following historical events and within complex power relations. The findings show that “poetry” and “education” in the mid-centuries discourse had a specific definition, function and formulation and that they established a relationship with each other in connection with the mechanism of the collector power and the construction of the hierarchy of society. The confrontation of Qajar rule and Iranian society with numerous crises such as war, cholera, and famine challenged the collector power. With the activation of new mechanisms of power (disciplinary and bio-power) and the formation of the assumption of equality, the hierarchical structure of the society was gradually weakened and the issue of public education as a way to save the state and the nation became problematic. The discourse of literary criticism turned the “Iranian people’s manners” and “literary texts” into issues and established a new relationship between the two. Meanwhile, a collection of texts and various social situations came under the umbrella of “literature”. In sum, the results indicate that the change of power mechanisms in the Qajar period marked a fundamental shift in the historical existence of Iranians and a new state of affairs was established; “Literature” and “education” bore new definitions, functions, and connections, and they established a new relationship with each other.
 

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