---

In this article, I have tried to see whether one can find any signs of Mowlavi's influence in the poetry of Hafez. Two considerations have made me deal separately with the form and the content of works of the two poets; a) the deeply static and change resistant nature of the Persian traditional culture, which makes it difficult to say whether one is facing a case of shared culture or one of poetic influence; and b) the need for use of two theoretical standpoints (intertextuality and metaphor v. metonymy) to deal with content and form respectively. The results I have come up with are as follows: 1. As regards the content, one can detect more of an empathy arising from cultural unity rather than any trace of influence of one upon the other. 2. As for the form, one cannot help noticing that Hafez is exceedingly conscious of form, whereas Mowlavi pays little attention to it. 3. Whiltst Hafez leans heavily upon metaphor, Mowlavi is greatly inclined towards metonymy; one tends to ascension, the other to movement forward along the same route. 4. Finally, Hafez does not seem to have made any greater use of the form and content of Mowlavi's poetry with an eye to emulation than of the poetry of other poets, both previous and contemporary with him.

---

The study of popular culture in literary works is one of the approaches that may be useful for interdisciplinary studies such as the social sciences, ethnology, cultural research etc. In addition to represent the ancient culture of a society, these studies reveal the differences and distances between today's society and the past. Reflections on traditions, science and popular belief can also be found in literary texts. Thus, literary texts can potentially transfer these socio-cultural propositions to readers of next generation. The goal of the present study was to determine the frequency and the manner one can apply these beliefs to Rumi’s Ruba’i. The research has been organized in two areas: "Reflection of social customs and habits in Rumi's Rubai “and "Reflection of popular beliefs in Rumi's Ruba’i. The results showed high frequency of these beliefs in Rumi’s Ruba’i. In addition, the present study showed that the poet was not only the narrator of certain rituals and beliefs of his time; but also he has concentrated on the artistic thematization by rendering the current thoughts mystic, religious and anthropological for his addressee.
 

---

 

 
Hossein Ali Ghobadi, Ph.D.
Saeed Bozorg Bigdeli, Ph.D.
Nasser Nikoobakht, Ph.D.
Bassel Adnavi
Abstract
Since love forms the core intellection and wisdom system of Mowlavi, all ideas and addresses expressed in Moulawi's works is made based on love. For this reason, analysis of the connection between the inner and outer world in Massnavi is also done regarding the attitude that Mowlavi- as the creator of the work- had on love. According to this approach, love for Moulawi is like the purgatory world between the inner and outer world. In this respect according to Mowlavi, issues interpreted in terms and expressions such as the correspondence of countries ad people, intuition and the unseen, appearance and interior, abstract and concrete, territory and heavenly kingdom, earth and sky, body and soul etc all depend on love and one of its manifestations. Based on this view, love and God's fondness and love for recognition has become the motivation for a movement due to which everything has become absolutely concrete from abstract – finite has raised from the infinite, form from inform, and eternity from preexistence- and therefore maybe it could be claimed that the entire creation has appeared in this manner.
This research intends to discover some manifestations of such belief in Massnavi written by Moulawi and further on elaborate it. The research method is descriptive- analytic, and by considering the title and the demands of the study, it has utilized the hermeneutics approach for the interpretation and paraphrase parts of Massnavi's text.
In brief the outcome of the study shows that in line with the common belief of mystics who claims that humankind is the mirror of truth and God's representative, Mowlavi believes that love in mankind is like a purgatory which draws thought towards the domain of manifestation and expression. Therefore from an ontological point of view, love is like a mirror which reflects the beings of the other world within appeals and representations of this world.
 

---

Language is considered as the basic material in research on literature & mysticism. For the linguistics can enable researchers to achieve functional approaches. Although the presupposition was accounted in the past issue of the more basic subjects in domain of linguistics and newer approaches have shown little interest about this phenomenon by logical analysis, but reflect on some of these issues can assist in the analysis of invisible aspects of the meaning which was usually neglected in generative grammar. The research methodology is descriptive –analytic. It should consider the presuppositions as the specific kinds of conversational implicatures that, particularly, by means of the connectors of the discourse, such as conjunctions (but, so, in addition, etc) transfer the cognitive value of the propositions to the audience. This paper tries to respond to this question that how the presuppositions can figure the evolution of mystical principles in Sama' through its association with the requirements of ontological, epistemological and cultural context of the subject.

---

In the present paper, the authors initially define customs and traditions, and point out the spiritual and aesthetic reasons and motivations of Rumi in addressing it. Then the customs reflected in “Divan-e Shams” are classified into four main categories, namely, religious, Sufi, Divani and social customs. Providing appropriate evidence, Social customs are introduced and classified in more detail.