چكيده لاتين :
Gaiety and Mirth have undergone many ups and downs through the history of Iranian culture and literature. The Samani and Ghaznavi era can be taken as the most flourishing and Saljoughi and Kharazmi, notably Mongolian, as the least bright and declining periods of them. Till the fifth century, Gaiety and Mirth were mostly external and worldly, whereas from the sixth century on, especially the seventh and eight centuries, due to some cultural factors and the social condition, they got internal quality. Saʹdi exemplifies the external Gaiety and Mirth and Molavi is the good example of internal one. However, Hafezʹs kind of Gaiety and Mirth possesses different bases and can be divided into different types. One of the most important bases is philosophical through which Hafez considers, questioning the system of creation, passing of time and life, and unreliability of world, as the reasons of his ontological suffering and agony. To him, seizing the time (Carpediem) is the most glorious form of Gaiety and Mirth which can be found in drinking wine, making love, being here and now, and enjoying nature. Generally, Hafezʹs Gaiety and Mirth can be put into two categories of objective and subjective.
