خلاصه ماشینی:
"225), where a significant decider in position of power (a god or a mentor) sends the Subject in a quest of the Object (the beloved, the guarantor of the wellbeing of the state or in a Sufic-mystic context, the union of body and soul, creator and create or in the case of the "Tale of Sick Slave-Girl" the Stranger Saint in King’s dream, the Old Man embodying God).
The King, having seen the incompetence of the Healers in curing his concubine: After he watched them fail each single day The king ran barefoot to the mosque to pray, Confessing at the prayer-niche all his fears He drenched the rug beneath him with his tears; When from annihilation’s trance he woke With prayers the Lord he started to invoke: Towards A Greimassian Interpretation of the Poem According to Nicholson , the King reaches another level of acknowledgement of the Divine interference and gains The Gnosis, "The Sûfîs distinguish three organs of spiritual communication: the heart (qalb), which knows God; the spirit (rûh),which loves Him; and the inmost ground of the soul (sirr),which contemplates Him. These all in one way or another operate in parallel with the King’s communication with God and the Stranger Saint, the Slave-Girls as the sought-for soul (p.
Slave-Girl herself undergoes a real of experience depicted in the following diagram: / The story comes to its happy ending according to the common-sense logic of the (folk)tales in which the outstanding elements of the story, the Greimassian Subject and Object of desire reach the sphere of harmony and reunion that according to Nicholson, " Whatever terms may be used to describe it, the unitive state (fanâ) (Greimassian Fulfillment of Subject’s Desire) is the culmination of the purifying process by which the soul is gradually isolated from all that is foreign to itself (Tyson, 1999, p."