Document Type : Research Paper

Author

Associate Prof in Persian Language and Literature of Hormozgan University, Bandarabas, Iran

Abstract

 
 In Manaqib al-Arifin, Aflaki narrates a story about Gorji Khatun, a courtier and a disciple of Mawlana (Rumi). Because of travel and her distance from Mawlana, she asks the painter of her time to paint a portrait of Mawlana, to ease the pain of distance by looking at his image. But every time the painter paints a picture of Mawlana, he finds it different from the previous picture. Mawlana wrote the ghazal “How colorless and unmarked I am” in connection with this event. Whenever the connection between literature and painting is discussed in research, it refers to the illustrations of the events of stories. But in this research, literature and painting have a dialectical relationship, along with the subject-object that constantly moves between these two realms, there are two sign systems or two discourses that are in opposition to each other. These events are received from Mawlana and Aflaki's reports, and they show a process that represents two different discourses.
 
 




 

Keywords

Abbasi, A. (2011). Structures of the imagination system from the perspective of Gilbert Durand. Tehran: Elmi va Farhangi. [in Persian]
Aflaki, Shams al-Din Ahmad. (1983). Manaqib al-Arefin. Tehran: Dunyaye Ketab. [in Persian]
Akhavan Aghdam, N. (2019). Iconography in the Sasanian period. Tehran: Farhangestan Honar. [in Persian]
Akhgar, M. (2012). Mortal and survival: A critical introduction to the study of Iranian painting. Tehran: Herfeh Honarmand. [in Persian]
Allen, G. (2001). Intertextuality (P. Yazdanjoo, Trans.). Tehran: Markaz. [in Persian]
Attar Neyshabouri, Farid al-Din. (1974). Mantiq al-Tair (M. J. Mashkoor, Ed. & Intro.). Tehran: Ketabfroshi Tehran. [in Persian]
Baloo, F., & Rezapour, R. (2011). An analysis of Logos (language) in Shams’ Masnavi and ghazals with regard to Heidegger's ontological approach. Bostan Adab, 49, 53–78. https://doi.org/10.22099/jba.2020.36712.3712 [in Persian]
Barthes, R. (2010). Camera lucida: Reflections on photography (F. Azarang, Trans.). Tehran: Herfeh Nevisande. [in Persian]
Białosztoki, J. (2006). Dictionary of the history of thoughts: Entry on iconography (S. Hosseini, Trans.). Tehran: Soaad. [in Persian]
Bilsker, R. (2012). On Jung (H. Payandeh, Trans.). Tehran: Farhang Javid. [in Persian]
Bryson, N. (2019). Vision and painting (M. Habibzadeh, Trans.). Tehran: Herfeh Nevisande. [in Persian]
Burckhardt, T. (2000). Sacred art (J. Sattari, Trans.). Tehran: Soroush. [in Persian]
Cassirer, E. (2008). Language and myth (M. Salasi, Trans.). Tehran: Morvarid. [in Persian]
Corbin, H. (2013). The luminous man in Iranian Sufism (F. Javaherinia, Trans.). Shiraz: Amouzegar Kherad & Gulban. [in Persian]
Daneshvar, S. (2006). Cognition and appreciation of art (Vol. 1). Tehran: Ketab Siamak. [in Persian]
Frye, N. (2010). The codex, the Holy Bible and literature (S. Hosseini, Trans.). Tehran: Niloufer. [in Persian]
Galarsa, J. (1995). Languages full of color (M. Islamiyeh, Trans.). UNESCO Message (United Nations Educational, Scientific and Cultural Organization), 12–14. [in Persian]
Hall, J. (2001). A visual dictionary of symbols (R. Behzadi, Trans.). Tehran: Farhang Moaser. [in Persian]
Hall, S. (2012). Meaning, culture and social life (A. Golmohammadi, Trans.). Tehran: Nei. [in Persian]
Iqbal Ashteyani, A. (2005). Mongol history (Ch. 8). Tehran: Amir Kabir. [in Persian]
Izutsu, T. (2000). The role of color in the art and philosophy of the Far East (N. Virani, Trans.). Kayhan Farhangi, (169), 58–64. [in Persian]
Kait, H. J. K. (2005). Manichaean art (A. Esmailpour, Trans.). Tehran: Karnameh. [in Persian]
Kanani, E., Vahdanifar, O., & Safikhani, A. (2021). The gesture and transcendence of the subject in a lyric by Maulana. Bostan Adab, 53, 267–296. https://doi.org/10.22099/jba.2022.40960.4060 [in Persian]
Khaghani, Afzal al-Din. (2006). Divan (J. E. Kazazi, Ed.). Tehran: Markaz. [in Persian]
Kharazian, N. (2012). Passing through the worlds after death by appealing to the images of gods. In A. Abbasi (Ed.), Collection of articles on imagination and death in literature and art. Tehran: Sokhan. [in Persian]
Masoudi, H. (1995). The art of calligraphy. UNESCO Message (United Nations Educational, Scientific and Cultural Organization), 15–17. [in Persian]
Mawlavi, J. M. (1993). Fihi ma fihi (J. Modarres Sadeghi, Ed.). Tehran: Markaz. [in Persian]
Mawlavi, J. M. (2007). Ghazals of Shams (B. Forouzanfar, Ed.). Tehran: Dostan. [in Persian]
Mawlavi, J. M. (2008). Masnavi (K. Zamani, Commentary & Interpretation). Tehran: Ettelaat. [in Persian]
Mills, S. (2013). Michel Foucault (M. Nouri, Trans.). Tehran: Markaz. [in Persian]
Mohammadi Asiabadi, A. (2008). Hermeneutics and symbolism in Ghazals of Shams. Tehran: Sokhan. [in Persian]
Nasr, S. H. (2011). Sacred art in Iranian culture. In S. M. Avini (Trans.), Collection of essays on immortality and art. Tehran: Barg. [in Persian]
Nasri, A. (2018). Image and word: Approaches to iconography. Tehran: Cheshmeh. [in Persian]
Nojomian, A. A. (2015). Sign on the threshold. Tehran: Nashr No & Asim. [in Persian]
Ouspensky, L., & Levski, V. (2009). The meaning of icons (M. Davoudi, Trans.). Tehran: Soreh Mehr. [in Persian]
Pakbaz, R. (2006). Iranian painting. Tehran: Zarin & Simin. [in Persian]
Pashaei, A. (2010). The book of Buddha. Tehran: Tahori. [in Persian]
Polyakova, Y. A., & Rahimova, Z. A. (2002). Iranian painting and literature (Z. Feyzi, Trans.). Tehran: Roozaneh. [in Persian]
Pournamdarian, T. (2001). In the shadow of the sun: Persian poetry and deconstruction in Maulana's poetry. Tehran: Sokhan. [in Persian]
Rank, O. (2014). The double (S. Moghadam, Trans.). Tehran: Afkar. [in Persian]
Ringenberg, P. (2014). Comprehensive history of Iran (Vol. 18, K. Mousavi-Bojnoordi, Ed.). Tehran: Center for the Great Islamic Encyclopedia. [in Persian]
Samini, N. (2009). Wars and bodies. Tehran: Nei. [in Persian]
Schimmel, A. (1996). The splendor of Shams (H. Lahooti, Trans.). Tehran: Elmi Farhangi. [in Persian]
Shaeiri, H. R. (2012). Semiotic analysis of ecstasy in literary discourse. Literary Research, (36–37), 129–146. http://lire.modares.ac.ir/article-41-9626-fa.html [in Persian]
Shaeiri, H. R., & Kanani, E. (2015). Ontological semiotics from interaction to transcendence based on Maulana's discourse of the Romans and Chinese. Linguistic Investigations, 6(2), 173–195. http://lrr.modares.ac.ir/article-14-6413-fa.html [in Persian]
Shamisa, S. (2018). History of the development of Persian prose. Tehran: Samt. [in Persian]
Shaygan, D. (2002). Idols of the mind and perennial memory. Tehran: Amir Kabir. [in Persian]
Sims, C. (2021). Paul Ricoeur (M. H. Khosravi, Trans.). Tehran: Kargadan. [in Persian]
Von Franz, M. L. (1980). The process of individuality. In Man and his symbols. Tehran: Ketab Paya. [in Persian]
Yaffe, A. L. (2010). Symbolism in the visual arts. In Man and his symbols. Tehran: Ketab Paya. [in Persian]
Zaimaran, M. (1999). Michel Foucault's knowledge and power. Tehran: Hermes. [in Persian]
Zarghani, M. (2018). History of the body. Tehran: Sokhan. [in Persian]
Zarrinkoob, A. (2005). Step by step to meeting God. Tehran: Elami. [in Persian]