نشریه ادبیات پهلوانی
سال ششم شماره 1 (پیاپی 6، بهار و تابستان 1399)

Speech act is not only for describing the events in real world, but also for doing things. Applying this approach, this paper studied the word of chr('39')khonokchr('39') in Shahnameh, as an expressive and directive speech act.First, we have introduced speech act theory and the works have applied this theory in Persian works. At the end, all chr('39')khonkschr('39') in shahnameh have been considered and categorized. chr('39')khonokchr('39') have repeated 42 times in shahnameh and the results show that chr('39') khonokchr('39') has expressive and directive speech acts and also has different functions and meanings in each act. Itchr('39')s worth to note that if we change our point of view, we will change our category; because there is a narrow border between their functions and meanings. This paper is the first one that has used pragmatics approach for studying the different meanings and functions of a word in Ferdowsi Shahnameh.

Based on psychological research and contemporary sociology of the family ,polygamy is a disorder in family structure. This tradition is linked to the ancient ages and primary human societies and in spite of the conflict and lack of compatibility with human nature , social relations and specific economic condition, political and cultutral due to the presense of such an intensity had been approved. In this article we have shown that this issue in ferdowsis shahnameh as one of the most important text left with avery rich and reliable sorce of social and cultural studies of poses is also to emerge. This tradition in the family structure, relationships such as the  stepfather,stepbrother ,stepmother,non-fraternity creates a tension and conflict among individuals contributes to impaired and the family is disfunctional . stepbrother deadly clashes in shshnameh appears to be a pattern repeated so that the shahnameh in any position that such relationships are formed , without exception land to the death of one of his halfbrother. In fact, this raticle will suggest that behavioral and mental health statuseof children  of polygamous families in shahnameh is not optimal or highlight itand traceit in shahnameh has proven this hypothesis

Genesis of Mehr in myths and development it to Jamshid on epicOne of the general theory about the heroes is that are developed over time and with the men who live in different terms of historical and geographical conditions to acquire its own form. One of the intellectual pillars of Iranian and Indian Aryans, the tendency has been that natural events .The question now is that with the passage of time stamped with the legend,  what transformation will be created and the epic, love the look and have taken?The author has tried according to the patterns of mythic and epic proper answer to this question.Alpha Mhrparsty as a phenomenon in the minds of certain functions of this family has taken various courses. West puts up Mhrprsty with the Persian conquest, and then accept the new face of solar deities, some functions of the human form - Godchr('39')s own evolution continues. Structures Mithra in Iran, according to their previous form and the transformation that occurred in the phenomena ,combined with the newer, In a more recent phenomenon, combined with new paradigm in the face of the title character reveals the name of Jamshid. In this paper, research and analytical way, the genesis and evolution of

Persian language and literature have an important role in formation of Iranian identity  , and are mixed with deep meanings of nationalism, loving, generousity and religion-orientation. Then political literature poets use these sources for helping public aims. For improiving them .Although the desire to have freedom and nationalistic thoughts was the main goals and basis for freedom wanting. But for specific reasons each of these sophisticated men has their own   interpratation  from that meaning. For example from the Farrokhichr('39')s point of  view the meaning of freedom apart from democratic concepts ,socialistic freedoms and obeying law, are  mixed with concepts of  historical  , national and religious factors, tendation to new methods, making the world their home land ,public peace, and spices of socialistic thougths.   Farrokhi Yazdi uses historical factors for socialistic and political   goals more than other free poet s. But in his way hechr('39')ll never face to tendation toward ancient time and showinism .  The writer of this article tries to analyze and discuss these issues by analyzing   and comparing his poems and  articles  , and use the researches which have done according to his life   to reach their goal and use Farokhi Yazdis thoughts.

Yadegar Zariran is an epic book remained from ancient Iran that is written on rhymed basis and belongs to Parthian age. The aforesaid book is among rhymed book that is written with religious theme. Whereas 2 aspects of “epic” and “religious” of this book is among main properties of this narration due to old time, some people believe that this historical book is Iranian traditional show i.e. Ta’zy-e (passion play). This research intends to analyze and study this book exactly and find out the elements of Ta’zy-e (passion play) or similar drama. Also the this book deals with properties of Ta’zy-e (passion play) as the oldest form of Ta’zy-e (passion play) in Iran. Research methodology of this research with respect to goal is fundeental and with respect to nature is descriptive and analytical and the method of collecting data is documentary based on written references.

Rites and symbols of initiation and the mysteries of birth and rebirth are one of the subcatagoreis of the herochr('39')s  mythological model, contains a collection of rituals and techniques whose ultimate purpose is to acquaint humans with the sacred things and superior beings.One of these rituals is the familiarization of the age of puberty among different ethnic groups, which more or less have the same structure. Based on these common structures, Mircea Eliadeh proposes a universal pattern for the familiarization of the age of puberty among the rituals, ceremonies and other texts. From this perspective, the epic of Bourzonameh, the work of Ata bin Jacob Nakuk Razi, seems to be the narrative of the age of puberty ritual, in terms of plot and deep structure.  In his way, Borzou, the novice in this epic, is accepted by the warrior class after his success in the passing of the age of puberty rituals.

The word splendor means glory, radiance and divine approval. It has different types like divine splendor, royal splendor, common splendor, priest splendor, heroic splendor and Iranian splendor.One of the most important types of splendor is royal splendor which is a requirement for the reign of kings. Beside glorious kings, there have always been famous heroes who serve the king and benefit from his support. In this paper, royal and heroic splendors have been studied and, in fact, royal splendor confirms and strengthen heroic splendor. It means that as long as the hero serves the king he owns splendor but when he stays away from the king he is deprived of splendor since heroic splendor lies upon the approval and confirmation of royal splendor and is directly connected to it.

Re-creating and versifying the anecdotes of the courage and bravery of religious leaders can successfully play a decisive role in symbolizing and heroic manifestation of leader for children, and also give rise to much more deeper perception regarding religious leaders. In the present research, the authors do attempt to descriptive-analytically study two religious nursery epopees: "One mirror, one dagger" by Mohammad Kazem Mazinani and "He is my brother" by Jafar Ebrahimi. Predominated with epic theme, these two epopees depict the story of Imam Alichr('39')s bravery and scarification in Laila- Al-Mabit for children. In the mentioned works, some elements and features of epic such as antagonist and protagonist, hidden names, tricks and cunnings, armors, extraordinary deeds and prognostications are evidently represented. For the ease of understanding the meanings of the poems, the poems of these two works have exploited the Joibari rhyme and appropriate lexical items concordant with childrenchr('39')s perception. In fact, both of the epic works, concerning the participantschr('39') contributions, have deeply taken the situational context of the addressees into account.

The epic narratives of Shahnameh, especially in the semantic section, have a different dimension in psychoanalysis. Among these narratives, the story of Rostam and Sohrab is more than the other psychoanalytic analysis and critique. Obviously, one of the psychoanalytic approaches to this story is the critique and analysis of the personality of Rustam based on the defense mechanisms that Freud and Anna Freud theorized. The present research seeks to examine the character of Rustam based on these mechanisms, in order to make the reader aware of the mysteries and hidden layers of this story, and the extent and maturity of the master of the narrative of Tusus will be revealed to everybody, as well as the psychoanalytic attitude in this article. In the opinion of researchers, the ambiguity in identifying Rustam from Sohrab is largely apparent before a dream on the battlefield. The defense mechanisms discussed in this article include denial, inhibition of communication with reality, inhibition of the secondary process, aggressive replication, diffraction, compensation, change in direction and displacement.

The wand is a war instrument that has been mentioned in epic works for many times, but the reflection of this combat weapon in Shahnameh has a special effect. So, with Ghor, in its application quality, we can not see this weapon in the hands of anyone. By examining the ancient texts, we conclude that this tool is a tool in the hands of the gods that uses it in the battle of the enemies and the devils. The ghosts who use this tool have actually received divine gifts. The great and famous pilots who have the oven are adorned with mushrooms. The mace is used to eliminate sinister people, as well as in the end times when the final victory is good for evil. Therefore, as well as other applications, we conclude that the wand has a tool of the same nature, which both itself and its user benefit from Godchr('39')s special privilege. In this article, we are going to prove the use of mice to prove that the mace is from the combat equipment that it has.

Hakīm Abuchr('39')l-Qāsim Ferdowsī `s Shahnameh (epic of the kings) is the most punctilious and artistic versified work of the world and Iran literature. Multiplicity of characters in this work and their acts and interactions indicate that its creator was fully aware of many personal and psychological points and ideas, and paid the necessary attention as soon as creating the characters .Rostam , the national hero of Iran, is the most effective character playing numerous  roles for Iran and is the   main Shahnameh`s paladin of denouement. This study was aimed at evaluating the emotional aspect of Rostam-e Pil tan (strong), because, in the tragedy of Rostam and Sohrab and the story of Siavash, he shows the most trivial emotions and, since Ferdowsī is worry about the destiny and psychological conditions of Shahnameh characters, giving the rearing of Siavash to Rostam and replacing his emotion toward Siavash, desires his spiritual and psychological consolation. This indicates the deep attention and cognition of the poet to psychological issues and human personality. The role of Rostam in the story of Siavash matches the theory of defense mechanism and coping with psychological pressure. Having no opportunity to be the mentor of his own son (Sohrab), Rostam wants to satisfy his personal and psychological lacks when he meets Siavash. He sees Sohrab in the mirror of Siavash and, with the defense mechanism, leads his unsatisfied motifs to a place where his psychological stresses are reduced, and his self-respect is preserved.

Myth is thinking and reactions of the first man in the face of natural disasters and therefore the people were ambiguity to understand the causes of these accidents then their reactions to those events, along with the fear. The fear caused that they assume a God for everything to resort to it due to safe from accidents. The formation of myths in human societies have been based on the principle so in the myths of different nations, similarities can be seen. Among the Nations legends mythology, Iran and India are most similarities due to cultural commonalities. This research is analysis the common elements with considering the assumption of common themes between the Ramayana epic and Shahnameh in two characters of Siavash and Rama. Unity of these two mythical stories are outbreaks of mythological similarities in the two main heroes, the battle between good and evil, loyalty to the covenant and the covenant, fire-proof judged for show guilty and the innocent, the bravery and courage force, Cum control of the heroes fate, love, hate, the intrigues and conspiracies stepmother-in-exile of Rama and Siavash and entrusting their education to another in teenage period, Semi-divine eternal immortality of the soul heroes that to discuss it in a descriptive- analysis study of the story of Siavash in Shahnameh and epic Ramayana of Valmiki paid artifact. Methods of this study are based on the findings of the library and descriptive-analysis. Research results show that many common features of these two stories are same and the myth of Rama and Siavash common is a strong reason beliefs rooted influence of Aryan on the formation of these two stories.

Ferdowsichr('39')s Shahname is biography, history and vicissitudes of life the Iranian people and the rise of them; and it has very important and valuable dimentions. One of the important aspects, is quality of contraptions, and afterthoughts of Iranian and even non-Iranian kings, heroes and wise men, in dealing with the problems, dilemmas, crises and crucial issues; frome with, the role of Iran and Turan olds and greates remedies is undeniable, but is fundamental and decisive. In this paper, we have survey and compare dimensions and girths of these remedies of old and wise heroes and Ministers, and payed attentions to the role of ecosystems and nationality of these people in quality and quantity of their remedies. The result is that: the most important remedies in Shahname, has reflected in the battle, determination of kings destiny, protection of the Nation, contrivance of children and dependents; and in these cases, Piran of Veise, Zal and Goodarz, each, in diverse and more or less in different cituations, have made remedies to solve the problems of kings, heroes and people of his own country. Zal remedies limited to solve his family problems, especially Rostam and sometimes self-determination of  king destiny; Piran of Veise remedies in establishment and continuity of peace between Iran and Turan and prevent unwisely decisions of Afrasiab; and Goodarz’s remedies more limitted to the Battlefield.