One of the mystic valuable text that has composed to symbolic,is MANTEGH-AL-TAIR of Attar Nishboori that narrative journey perilous that done via birds on lead Hoopoe for achieve to Roc (essence of God). Paradise of lost is also symbolic text that in terms of plan barriers of achieve to perfection, has similarities with MANTEGH-AL-TAIR. Because of space time between these texts, this research has proceeded to comparative analysis at a time not concurrency. Factors that caused these texts should be required this analysis, are storied exclusivity similar and the epic spirit dominate on both; with this difference that in MANTEGH-AL-TAIR, epic is mystic and in Paradise of lost epic is more literary. Attar and John Milton have taken of their religious sources in creation their texts. Method explanation narrative of Adam and relate to intial sin to Hawa or Adam, specifies somewhat space truth until allowed in these texts. What factore determined similarities and unsimilarities views of Attar and John Milton in these valuable works? Comparative analysis in this research is on one hand based on planetary insights namely look to differences, without denial other and on the other hand based on similarities without requirement of matching with other and general method of this research is analysis qualitative content of text. 1-Introduction One of the mystic valuable text that has composed to symbolic, is MANTEGH-AL-TAIR of Attar Nishboori that narrative journey perilous that done via birds on lead Hoopoe for achieve to Roc (essence of God). Paradise of lost is also symbolic text that in terms of plan barriers of achieve to perfection, has similarities with MANTEGH-AL-TAIR. Because of space time between these texts, this research has proceeded to comparative analysis at a time not concurrency. Factors that caused these texts should be required this analysis, are storied exclusivity similar and the epic spirit dominate on both; with this difference that in MANTEGH-AL-TAIR, epic is mystic and in Paradise of lost epic is more literary. Attar and John Milton have taken of their religious sources in creation their texts. Method explanation narrative of Adam and relate to initial sin to Hawa or Adam, specifies somewhat space truth until allowed in these texts. Comparative analysis in this research is on one hand based on planetary insights namely look to differences, without denial other and on the other hand based on similarities without requirement of matching with other and general method of this research is analysis qualitative content of text. What factors determined similarities and un similarities views of Attar and John Milton in these valuable works? Illustrious similarities between these two texts, some like selection of specific figure in the symbolic meaning and language, are related to structure of text and some like adoration of prophets divine religion and conflict with superego, are related their content. The most important sample that mystic texts among MANTEGH-AL-TAIR, direct and indirect have dialogue, is Quran. Quran is super text that these mystic texts their authority meaning acquire via relation by it. This view is in MANTEGH-AL-TAIR. Paradise of lost narrative of story about initial sin of man and the fruit of the forbidden family tree that missed paradise and weal with deathful flavor and death and despondence came to world. John Milton in compose Paradise of lost in the structure this book, use of holy writ Talmud, also epic effect lliad, odyssey, Aeneid, tragedy of ancient Greece, Italy renaissance and French and English effects. 2-Research methodology Comparative analysis in this research on one hand is based on planetary vision that’s mean to look differences, without negation other one and on the other hand is based on similarities without requirement of matching with other one and general method of this research is analysis qualitative content of context. 3-Discussion Fariddodin Attar Neishaboori is one of the famous Persian poems that had provided salient celebrity in sixth century and beginning of seventh century. Across his works, ManteghoTAIR, has more common aspects with “Paradise Lost” of Milton. John Milton English poem was burned in December 1608 and the world know him with his excellent oeuvre “Paradise Lost”. This oeuvre has composed in seventeenth century (m.1667). That’s mean after Renaissance (fourteenth century) that theology split of humane tic. In that period holy books (bible) as worthwhile references become attention, hadn’t been researched. However under the influence their era, Milton has not been offended holy book. “Paradise Lost” is one of the English literary masterpieces and is about defiance human of God’s command and laying off him of paradise. Milton in compose “Paradise Lost”, in it’s structure influenced of holy book, Talmud also epic works like Iliad and Odyssey, Enid, tragedy ancient Greece, renaissance of Italy French and English… (Falanegan,2007: 12-14). 4-Conclusion -The origin of both works are holy books Quran and Bible Manteghoteir what in terms of selection title that extracted of 16verse Sura naml: “And Solaiman was Dawuds heir and He addressed the people saying: “O, people we have been taught the language of birds and have been bestowed bounties of all kinds, this surely is the sign of Allah’s favor Upon us.” And what in terms of Journey’s conceptual metaphor in Quran that is original subject this Attar’s poetry collection; have Quranic source. Original type of Milton is carefully, subjects of holy book Bible that of course has been mixed with his creativity and literary taste, and has used imaginary language and attractive for creation text. -Language of both works is symbolic and interpretable that in addition to role of aesthetic, have provided background of most semantic and expand knowledge than metaphysics. -Milton under the influence mythical views, attributes human traits like angry to God that is inconsistency with not mutilated unitary views and origin Attar’s view namely Quran. But following of concupiscence, devil and don’t obedient of God are most important obstacles human’s way for receive to perfection and most great reasons exit of paradise and descent to earth in “Paradise Lost” that for this research is similar MantheghoTAIR Attar. -Both are epic religious gnostic although gnostic point MantheghTAIR is rather than religious point of “Paradise Lost”. -Both have implicated to disincentive preventives of human with this difference that “Paradise Lost” say of human’s descent of paradise and lose his transcendental place but ManteghoTAIR say of human’s ascent of earth and changeable world to paradise and after world. -Narrative style honor Adam and attribute origin crime, are examples that somewhat denote distance truth until admissible of ManteghoTAIR and “Paradise Lost”. 5- References: 1-Abne Ashoor, mohammaden taher. (without date). Tremolo & illumination. Volume3. (without place). 2-Abdolvahed. "Eghbal& Milton". Translated by Mohammad Hosein Saket. Literary researches. issues 76&77. Spring& summer. Mashhad: Ferdowsi university. (pp.437-462). (1987). 3-Attar Faridodin Mohammad. ManteghotTAIR. Reformed by seyyed Sadegh Goharin. Tehran: Elmi farhangi. (1995). 4-Fathi, chiman. Thesis "comparative analysis Shah nameh Ferdowsi& Paradise Lost John Milton". Mohagheghe Ardebili university. Humane tic university. Supervisor: Ramin Moharrami. (2014). 5-Falanegan, Roysi. A Critic on Paradise Lost. Translated by Jaafar Mirzaei. Kermanshah: Razi university. (1986). 6-Fry, Northrop. Total symbol: Holy book. Translated by Saleh Hosseini. Tehran: iloofar.(2009). 7-Froozan Far, Badiozaman. Explanation biography& critic& analysis Attars' works. Edit 2th. Tehran: Dehkhoda. (1974). 8-Hejazi, Behjatosadat. Collection articles of Attar. Try Mohammad Reza Rashed Mohassel. Edit 1. Mashhad: Ferdowsi university. (1986). 9-Hejazi, Behjatosadat. Perfect man in the Attar's view. Edit2th. Tehran: Avaye noor. (2011). 10-Javadi Amoli, Abdollah. Tafsir tasnim. Edit7th. Khom: Esra. (2010). 11-Milton, John. Paradise Lost. Translated by Farideh Mahdavi Damghani. England: Samuel Simons. (2002). 12-Mojarrabiyan, Leyla& Nasr Esfahani, Mohammad Reza. "Man, Devil& God of Milton& Mowlana". Comparative theology. Course 4th. Issue 9th. (pp55-72). (2013). 13-Mottahari, Morteza. Collection works. Edit 2th. Tehran: Sadra. 14-Neda Taha. Comparative literature. Translated by Zahra khosravi. Tehran: Ney. (1984). 15-Nujomeyan, Amir Ali. "Towards new depiction of comparative literature& comparative critic " . Literary researches. Annum 9th . Issus 38th.winter. (pp115-138). (2012). 16-Poorshabanan, Alireza & amirhossein. "Comparative analysis capacity remake of Ardaviraf nameh in compare with text& game of gehenna of divine commedia of Danteh". Comparative literature. Tarbiat modares university. Tehran.course 6th . Issue4th. Winter. (pp104-124). (2018). 17-Poornamdarian, Taghi. Symbol& symbolic story in Persian literary. Tehran: Elmi farhangi. (2014). 18-Shafiei Kadkani, Mohammad reza. ManteghotTAIR. Reform and explanation. Edit3th. Tehran: Sokhan. (2013). 19-Teravic Bakner. History of universe literature. Translated by arabAli abbasi. Tehran: Frozanfar. (1994).

Attar's Mantegh AL-TAIR is the story of a group of birds traveling to Mount Qaf led by Hudhud to reach the SimUrQ threshold. In this mystical system, each of the birds represents a group of human beings who travel in search of the truth, and the hardships and sufferings of the path cause one to give up one after the other. At the end of the route, the blackbirds reach Mount Qaf and finally realize that Simurq is, in fact, themselves. Contemporary Palestinian poet Mahmoud Darwish has also portrayed the achievement of an ideal society and the effort to achieve it in mystical poems, calling it Hudhud. Mysticism and Sufism have not been included and only in the ode discussed by the author, that is, the ode of Hudhud has been influenced by mystical ideas. He has finally stated that Mahmoud Darvish in his poems in many cases has common themes with the Persian poet.

In this research paper, we applied rituals of social drama processes to find out symbols, decoding and signs in the Manegh-AL-TAIR. In our analysis we discovered that birds, instead of humans, are acting as players in the social stage. Each of these birds possesses some particular characteristics and social statuses, which are attributed to the humans who lived in the Attar time (age).To offer more clarification on the nature of our analysis it should be noted that most of the cultural, social and historical issues of the nations appear in their literary works. Therefore narrative analysis is used as an approach for studying semiology and unraveling texts in social sciences researches. Taking literature as a social product, its study would generate an understanding about the social and cultural structures of society, as well as the hidden angles and dark traits of the people’s lives. This type of research which refers to literary texts in social sciences became widespread using narrative approach consideration, and the objective was to arrive at semiology as a method of study.We tried to analyze events and actions stories to access story’s basic information regarding the society and its role player actors. In the processes of social actors discourse the main subject of the story, is separation, social groups' conflict, as well as the distance of Attar's ideal society from that of real society.In fact the actors of this narration tried to reach the phoenix (Simorgh) court, to gain their desires; accordingly they had to pass seven difficult stages to find out the solutions for the conundrum. And through suffering, they wanted to compensate for the social separation and conjunction of the society.The methodology of this research rests upon the secondary sources i.e. MANTEGH-AL-TAIR book and the other researches investigation about the Attar.The aim of this research is to discover codes, signs and symbols as effective factors within the meaning structure as well as the narrative in order to understand events and rites. This will help us to reconstruct the social thought of Attar era.We offer textual analysis and searching the relationship between social facts and utopian affairs and ever decoding of symbols and signs as our research strategy for studying culture. Access to social phenomenon especially human one is the essential element for the reconstruction of the society.Theoretical consideration for the present research is based on structural narrative approach. In this method, we look for the narrative structure and the signs relations within the texts. We will use Victor Turner theory to explain the processes, signs and rites. Turner believed that rites contain actions, events, subjects which possess ambiguous boundaries and almost they are transited through verbal traditions.The collected data indicate that humans possess purity nature, while the impact of the social problem acts as an obstacle to improve humans. Based on this criterion, societies face critical situations. According to Attar’s opinions society's influences causes individuals to develop different characteristics. Based on this view Attar selects some of the birds each of which having particular characteristics that make them different from the other.Attar maintains humans are dealers and arithmetician beings, who have tendencies toward static situation. Therefore at the time when he introduces them as birds, they show no dynamic characters. In fact actors of this story look for their interests. The result of this type of thinking is that from among thousands of birds only a small numbers accept to travel and visit phoenix. This small group possesses extraordinary stamina and offers sacrifices so to gain compensations to the benefit of their society. This is the confronted liminial situation.Personal typology of actors is divided to: economist actors introvert one’s, religious, and actors with no self-reliance, and without feeling responsibility. Attar claims that these characteristics are causes of the society’s critics.

"MANTEGH-O-TAIR, undoubtedly, is the most flourishing mystical poem in Persian literature in the form of 'Masnavi'. In this work, the journeys of God-seeking mystics, from request to mortality (Fana), is depicted through the journey of sphinx-seeking birds in a symbolic and coded language.Attar, prior to the start of the narration in an artistic introduction, introduces thirteen bires (mystics): Hoopoe, Mosiche, Parrot, Partridge, Tong-baz or Tond-baz, Francolin, Nightingale, Peacock, Tazarv, Ringdove, Turtledove, Hawk, Golden bird. The writer's viewpoints are about this symbolic introduction. The writer, in the first point of view entitled "Atar's lost bird", identifies the fifth birds as 'dove', rather than 'Tong-baz'. In the second view named "Hoopoe and twelve birds", the writer is concerned with counting the birds as 'twelve plus one' rather than 'thirteen'. The last view called "Golden-bird" deals with decoding this extraordinary and strange bird.

Dialogism is one if those theories in which the language and speech are seen as a social phenomenon. This theory which has had a significant impact on later critics and theorists has opened up new horizons for reading different texts through two main forms of polyphony and monophony. This study intends to analyze the degree of correspondence of this theory with Attar's narrative of “Revolution of Birds toward Phoenix” based on the dialogism of Mikhail Bakhtin. Further, it represents the elements like the truth, unity, and the relationship between the disciple and tutor makes a monophonic text from MANTEGH-AL-teir (language of the birds); however, there are some cases which have made the text polyphony. One of these cases is advancing the narrative by dialogue which causes the voice of other characters to be heard besides the writer's voice. Moreover, Hoopoe’s emphasis on the mass movement and emergence of otherness which leads to the collapse of the transcendental personality in Hoopoe, has also given a polyphony feature to MANTEGH-AL-teir by carnival of atmosphere and some signs of parody and stylization.

The will is the first step in a mystical journey (here a journey of birds toward Simorgh, which is comparable with Phoenix). In the first step, birds are aware of the importance of finding Simorgh and having a king, but this primary awareness is in conflict with their current situations; thus, they face mental challenges and doubts. They are in a decision-making dilemma between what they have and what they want to have (Simorgh) which finally led to excuses, doubt, and inaction. The two main questions of this study are: 1) why do the birds reject to take a trip despite knowing the necessity of finding Simorgh? 2) Why is life without Simorgh meaningless? Theoretical foundations explained here mean the role of wisdom in acts and the relation of thought and emotion in the fulfillment of desires. Attar intended to illustrate that asking (quest) is a necessary condition, not a sufficient condition. Where there is a will, there is not a way necessarily and ambition has a key role in this regard. Some obstacles of the journey expressed include thought deficiency fear, avoiding risks, interests, pleasures, and habits. What is missing link in this stage is ambition. Lack of ambition is the main reason for the excuses of birds which is shown in birds’ speech with the recurring “enough” word as the motif. Introduction "What to ask for?" is the most important question in Sufism and mysticism. In his educational works, Attar has paid more attention to the desires and wishes of mankind and has tried to explain these desires from the perspective of mysticism and Sufism and determine what he considers to be fundamental and original. However, he had to deal more with this issue in his work “Elahinameh” (the letter of God) and spoke about the desires and needs of the people in the form of the story of the six children of the caliph. In his work the “Mantegh AL-TAIR” (the logic of the birds), in addition to the question of what to ask for (which is solved very quickly by realizing the existence of Simorgh and finding it necessary), Attar has spoken about how to ask. The importance of the subject lies in the fact that from a mystical point of view, human value is measured according to one's desires and aspirations. Rumi says: As long as you seek a gem of the mine, you are the mine As long as you seek a piece of bread, you are the bread You are wise if you know this secret That you are everything that you seek it Moreover, in mystical discourse, values are completely linked to the truth (God) and are determined in relation to proximity or distance from the truth. Therefore, the seeker of the path (Salek-e tariqat) must do everything in his power to approach and reach the true God or lover (who is Simorgh according to Mantegh AL-TAIR), and this is the only way to reach human perfection. Also, from a religious and mystical points of view, the spiritual life has absolute superiority over the physical life, and real life is an inner issue. So, if we want to know a human being, we must see what or who his life secretly tends to be. Materials and Methods The present study aims to investigate the excuse of birds in Attar’s Mantegh AL-TAIR. The two main questions of this study are why the birds reject to take a trip despite knowing the necessity of finding Simorgh and why life is without Simorgh meaningless. The mentioned theoretical foundations in the study include the role of wisdom in acts and the relation of thought and emotion in the fulfillment of desires. Discussion of Results After learning of the existence of a kingdom called Simorgh, the birds in Mantegh AL-TAIR agree on the necessity of traveling and finding him. But when they want to start the journey to find Simorgh, it is as if they have doubts and make excuses for not going. In the text, the reason for the refusal of the birds (which are the symbol of the seekers of the path or people with special wishes and ideals) to travel to Simorgh (the symbol of the right and the ultimate wish) is not very clear. In the beginning, the birds of the narrative are impatient to start the journey, but their excuses begin immediately, which has led to a long conversation between them and Hudhud (hoopoe). The birds' conversations with Hudhud are presented in two episodes: In the first chapter, it is the beginning of the Bulbul's speech (nightingale), and in the last, it is the Sa’wa’s speech (finch). After presenting themselves (reporting on the current situation), both seem to want to turn away from the initial determination to reach Simorgh, and at once speak of the sufficiency of what they have. In fact, they prefer contentment and satisfaction with the current situation (although they considered it bad and undesirable) to traveling and reaching Simorgh (which they consider good and desirable). Every bird has an excuse to step back. In the second part, in spite of Hudhud's explanations and responses, birds describe their situation to a number of anonymous birds and ask for Hudhud's guidance. With this storyline and conversations between the birds and Hudhud, Attar aims to explain the mental challenges of the position of decision (magham-e talab) and the distance between decision and practice. In the field of human behavior, the important question has always been why a person does not always act in accordance with what he knows, or why, even though he knows that one action is good and useful and another one is bad and harmful, he acts according to the first and the latter is not avoided? It has been a challenging issue for philosophers of the past and psychologists today for one to intentionally do bad or harmful work after knowing what is good or useful and what is bad or harmful. These are just some concepts named Akrasia. It is the state of mind in which someone acts against their better judgment through weakness of will. People like Socrates and Plato find akrasia impossible because they believe that man cannot act against his wisdom, while according to the reality of human life this is not the case. It is quoted from Socrates that we do what we know to be right, and what deprives us of doing right is ignorance. That is, if someone has clear knowledge, it will be strange if an agent overcomes his knowledge and pulls it back and forth like bands. Plato has said that desires and emotions could not overcome reasoning and thus change rational decisions. In Attar's view, logic, alone, cannot cause action or prevent the interference of emotions and desires, and it is the effort (Hemmat) that connects knowledge and desire with action and possession. Hemmat which means heartfelt attention with all spiritual powers to the goal and destination (VesAL-e Simorgh), causes the continuation of walking the path (Soluk) to reach the truth. In the word selection of the birds, the word ‘enough’ has been repeated many times as a motif, which indicates the low effort of the birds. The birds’ high effort also depends on overcoming humble desires and paying attention to the foresight and overcoming obstacles. Conclusions In Hudhud's dialogue with birds, Attar explains the inner challenges of seekers (and people) when making a decision and doing an action. He shows that, in both the outer life (objective) and the inner life (spiritual), just wanting and wishing is not enough to achieve the goal and fulfill desires. Self-sufficiency along with some unhealthy habits, laziness, hedonism, and seeking for convenience lead to inaction and these are major obstacles in the way of achieving one's desires. According to Attar, the main obstacles to achieving the goal are removed with effort. A long conversation between birds and Hudhud is to strengthen the will and determination of the birds and eliminate the gap between decision and action. Attar's special emphasis on the issue of the distance between decision and practice in this narrative indicates his realism, which is the result of the poet's constant relationship with people. Attar was aware of human nature and its control over mankind. In the narrative of Mantegh AL-TAIR, while expressing the theoretical and practical foundations of mystical cirrhosis, he has sent the moral message to the general public that it is not enough just to know and decide to achieve the goal, but strong will and effort are necessary as well.

According to pantheism theory in Islamic theosophy, whatever eyes see and thought records, is superficial and imaginary growth, and beyond that there is an unlimited and real existence. This growth is effect of that unique and unlimited existence. Attar uses compound pun to explain imaginary growth and unique and real existence. thirty birds and roc (simorgh). Roc which is byond the superficial senses really exists and it is only one, whereas thirty birds which ane on face of super ficial senses donot really exist, but in fact they are signs and realization of that single fact. The Roc is the mystery of God and thirty birds are mystery of humans. Roc is beyond the senses of other birds. in fact those thritl birds found out that Roc in themselves.

This article is an analysis of the narrative aspect of Attar’s Mantiq-AL-Tayr (Speech of Birds), based on the views of two structuralist narratologists- Gremas and Genette. On the one hand, using Gremas’s interpretative actanitial model, and basic structure of binary oppositions in this model, we will study the process of creating meaning and development of narrative units in Mantiq-AL-Tayr, as well as the role of binary oppositions, such as, meaning/ form, body/ soul, and the heaven/ the earth in the formation of the actantial roles. On the other hand, based on Genet’s theory, the three narrative levels of the story- narrative, narratology and linking features of these levels- will be presented in Mantiq-AL-Tayr in order to show to what extent this work enjoys narrative structure.

The mystical agony is one of the most important issues in mytical speech, and Attar Neishaboori has stated this issue as one of the main words repeated all through his works.According to Attar, separation of spirit from its original place, i.e., Adam’s dismiss from the Heaven has been the cause and essence of this agony. Other creatures, having exploited this sort of love to some extent, have not achieved any share of this agony yet. The mystical agony is a base for the route and method, and it has also been a motivation to apply the spiritual findings. Hence, Attar encourages humans to get a full understanding of this agony. He considers this practice essential to achieve the great spiritual goals.In this article, the writer’s effort is to inform the readers of what Attar has mentioned about the characteristics of this agony and the uses and qualities of this information.