مجله مطالعات ایرانی
پیاپی 42 (پاییز و زمستان 1401)

Although the epic of Freydūn in Shahnameh and the tragedy of King Lear are created in different time and location, they have remarkable and significant similarities that they could be compared. In this article the data is collected in documentation method, and the research is done in descriptive and comparative method and the dissimilarities are explained according to mythological approach because it seems that what makes Freydūn differ from king Lear comes from mythological belief of these two cultures. Freydūn is a hero whose origin comes from gods, he has ahuric wisdom and he knows the fate from the beginning therefore he makes the best decision and gives the best country to his best son but king Lear is not so. His decision doesn’t come from the wisdom and it depends to a test which he couldn’t be able to determine the authenticity of its result.
At the end of story Fereydūn has patient for taking revenge and conquest of goodness to evil that at last it happens but King Lear tragedy ends to the ruin of the whole family all the good ones and bad ones. And we think that this tragic end depends to the King Lear’s first unfair decision and if he makes the appropriate choice, the end of this story will differ.
Freydūn’ character doesn’t change throughout the epic he is a wise man that has some signs from gods but Lear is not the same. It seems that all events happened for changing Lear from a king to an old wised man.

This research is done in descriptive and comparative metod and the data is collected in documentation method. The dissimilarities are explained according to mythological approach. It seems that although the similarities between these two stories are remarkable but the differences are important because it shows the origin beliefs in different nations and knowing these origins could help us to understand the stories and the purpose of the creator much better.

Freydūn is the first prototype of heroes in Shahnameh that we could find the sign of myth in his story. He is the hero that binds Zahhāk in Damavand and receives Farrah of Jamshid. He divides his kingdom between his three sons and it causes two older brothers kill their young brother, Iraj. Iraj’s grandson- Manuchihr- revenges and kills Salm and Tūr. We could see the signs of myth in this story and it could be said that Freydūn has traces of Indo-Iranian gods.  
In King Lear tragedy we could also see the traces of Greek mythology somewhere e.g. Lear mentions Apollo or calls his daughter as a Satan or tells that he binds to a fiery wheel that it refers to Ixion myth. Ixion myth could be interpreted as an ambition without responsibility which it is true about King Lear character in this tragedy. He wants to keep his glory without responsibility. The theme of this story and Ixion myth are the same: ingratitude, killing the relatives, suffering and punishment.
There are similarities between these two stories which causes to attract the researcher’s attention. In both we could see that fate and prediction plays an important role, kings decide to divide his kingdom between his children, there are some challenges. Both kings have three children that the youngest one is the good one who is killed by two old ones. Both kings died in natural death. The theme of these two stories is the battle between evil and goodness.
On the other hand, there are some remarkable differences in these two stories that show their diversity origins. Freydūn gives the best section of his kingdom to his best child but Lear doesn’t do so. He makes a test and since he is not satisfied from his youngest daughter’s test result, he  deprives her from inheritance. The important theme in this tragedy is that the king’s fellows understand the honesty of youngest daughter but king himself is not so wise for getting it therefore he is deceived by his old daughters. The reader of this tragedy could result that all disasters that happen are the consequence of Lear’s fault.
On the other hand, Lear’s character is changed through the story but Freydūn is not so. It seems that in the beginning Lear is not aware of his court and after all events he becomes an old wised man. That is not the same about Freydūn, he is a wise man through the story and all that happens to him and his family come from the destiny that he couldn’t change it and he knows this fact.
Another subject which could be mentioned as a difference between these two stories is the process of revenge in both. In Freydūn’s story we could see the patient of him for taking revenge. Iraj’s grandson -Manuchihr- takes revenge and becomes king of Iranshahr so the good members of royal family continue the kingdom. It resembles the ancient Iranian myths that although there are some battles between goodness and evil and through these battles some good ones are killed and destroyed but at last Ahura-mazda and his forces are victorious. But in Lear story all the members are killed and in the end of story we would see the ruin of the whole royal family.

The theme of both stories is the battle between evil and goodness but there are some differences that it shows the dissimilarity between their origins.
Freydūn is a hero that has some ahūric signs. He does well as a father and king from the beginning of story. It seems he has an ahūric wisdom, so he decides to do the best. The end of story he is an old wised man as the beginning. He divides his kingdom between his sons wisely although he is aware the hatred between their sons. We could see the destruction of evil and triumph of goodness at the end of story.
But in the king Lear we would see that he makes a bad decision, in the beginning, according to a test that he couldn’t distinguish its authencity, so it seems that the sad ending of the story is the result of his decision. Lear’s character changes through the story. He becomes a wise man at the end of story and could distinguish the evil ones from the good ones. At the End of King Lear tragedy both good ones and bad ones are dead and no one from the royal family remains that could continue the kingdom.It seems that suffering and punishment in this story come from the Greek mythology.
So we could see although there are many similarities between these two stories, there are some differences that comes from the different myths which their roots are there.

One of the important sources for getting to know the culture, lifestyle, beliefs and customs of different nations and how they react to events is the texts written by other nations in literary formats such as stories, travelogues, and letters about them. These texts often show an image of the observed society, which is mainly different from what the people of that society know about themselves. The represented image of another society may correspond to the reality to some extent, but sometimes the author generalizes a part of his experience and understanding from that society to the whole society. This generalization is sometimes caused by little awareness and inadvertence, but sometimes it is done intentionally. Sir Cecil Spring Rice's private letters during the Qajar period are among such sources. Although these letters show a vivid picture of the political and social situation of Iran during the Constitutional period and are also valid and valuable sources for anthropological and sociological researches, a picture of Iranian culture, lifestyle of Iranians, beliefs, moral teachings, norms, and values ​​accepted by people are depicted in them in a different form, a distorted image that causes the formation of a wrong view of us in the society of the alien author.
Imagology is an important approach in the field of image research and comparative studies that studies the figured illustration of the other and his/her cultural elements, countries, personalities, nation or a foreign society, in the literature and art of the self or vice versa. It can be said that this image is a symbolic expression of the ethnic and intercultural relations of two viewing and viewed societies and a dialogue between two cultures, two literatures, or two texts. . The current research is devoted to the examination of the private letters of Sir Spring Rice based on the iconography approach and Edward Saeed's thoughts about the Orient and the conflict between East and West in post-colonial studies. In these letters, the author is the West and the other is the East. The author's view of us/the other is influenced by his stereotypes and mental images, and therefore, it is not free from falsification. These letters are a sign of the West othering and strengthen and stabilize the colonial ideology.

This research is done using the content analysis method. First, we have collected information by referring to library sources and in a professional manner, then we have analyzed and examined them by using the principles of the interdisciplinary approach of imaging. In the meantime, we have also paid attention to post-colonial studies and Edward Said's views on the confrontation between the West and the East and the way the East is represented in the texts of the foreign West.

Imagology is an important approach in the field of image studies, the purpose of which is to "investigate insider culture in another's literature or another culture in insider's literature" (NamorMotlagh, 1388: 122); Therefore, it has an intercultural color. The represented image of the other is either an image of a foreigner or an alien character, or an image of a country, or a nation or a society, or an image of an author's sensibility in a period. This approach has four main concepts: stereotype, template, prejudice, and image. A set of stereotypes form a temple, a set of temple form a prejudice, and a set of prejudices form an image (Mora, quoted by Nanket, 2013: 105). These images are either the result of the author's direct communication with the target community, or based on other images, and are formed through mediation. In general, prejudices are involved in making and processing these images. The image of other is always based on the paradigms and ideologies of the culture of the author and the reader of the image maker" (Namor Mutlaq, 1388: 126). However, studying these texts allows the nations to see their image in the literature of other nations and to be aware of their place among other nations (GhanimiHilal, 2010: 564). In the Imagological reading of texts, theories such as post-colonial criticism can also be used. This method, which is considered among the branches of cultural criticism and post-structuralism, is dedicated to the criticism of the literary texts of the colonized. In post-colonial literature, the concept of "self" is always superior to "other" and what belongs to oneself is positive, better and more acceptable, and what belongs to "the other" is reprehensible, false, and bad. According to Edward Said in the book of Orientalism, in the works of 19th century writers, the East (and the Middle East) is constructed in relation to the West and defined according to its differences with the West... The description that was presented of these colonized countries was in a way that made them look inferior, they were made as a negative image, as other, in order to present a positive and civilized image of the British society (Mills, 1382: 137). The subjective of western human that is formed based on orientalist narratives, considers itself as superior and the oriental man as different and inferior. The post-colonial discourse tries to change the represented image of the East and represent an attitude of viewing and receiving differently. (Yang, 1390: 10). What causes the creation of other, in the first step, is the lack of sufficient knowledge of the subject of knowledge. The result of combining little knowledge with sparse and sometimes incorrect information is generalization. Generalizing a part to the whole of a group or generalizing stereotypes and unrealistic images of a society to its reality. In his letters, the author often shows a false picture and far from the reality of Iranian society. The political and economic disorder in Iran is the most vivid picture that Rice figures in his letters. This image is sometimes associated with a compassionate and pitiful look. He considers one of the main causes of the disorderly situation of the country and the court to be the person of Muzaffaruddin Shah and his inefficiency and stupidity, and he uses humorous language to express it. The author's humorous language and expression in describing the morals of Iranians is also remarkable. In these parts, there are signs that he follows the post-colonial discourse; The repeated use of the term "Oriental", attributing negative traits such as stupidity, laziness, theft, and ... to Iranians, and his surprise at seeing the dominance of patriarchal discourse in Iran are among these signs. By presenting negative images of Iranian society and culture, he emphasizes the contrast and confrontation between himself and the other (us) and with incorrect judgment, he provides the ground for cultural colonization in addition to political and economic colonization.

Sir Spring Rice's letters are among the important sources that contain valuable information about the customs and culture of Iranian society and the social situation of Iran during the reign of Mozafaruddin Shah and Mohammad Ali Shah Qajar, and are a noteworthy source for studying and examining the drawn image. from us in the literature of another nation and from another point of view; Because not only does it play a role in the creation of a dialogue between two cultures in literature, but also the influence of these letters in giving a western man's perspective to non-indigenous societies (here: us) and their influence in strengthening the colonial ideology is undeniable. Is. Although Rice was present in the target society and the perception of him and his images is apparently the result of his direct communication with the people and there is no intermediary between him as the author and the seen culture, previous images or pre-texts, discourses About the East, stereotypes, stereotypes, and prejudices have an effect on his images, and there are strong evidences of this author's post-colonial discourse and his transcendental view of our culture and society in these letters. Humiliating Iranians, attributing negative traits to them, calling people stupid and showing them as passive are among the features of the Orientalist discourse, which is very prominent in this text. With this point of view, the author has put himself in the center and the other / us in the margin. He considers himself to have the power of observation and analysis, and with a critical look at Iran, he has strengthened the colonial discourse and his superiority over us.

An examination of the remnants of ancient Iranian texts demonstrates the importance of friendship in the beliefs of ancient Iranians. According to the teachings presented in these texts, achieving the desired Ahurai world depends on a correct understanding of the concept of friendship in teachings of Zoroaster. This descriptive-analytical study examines the various aspects of the concept of friendship in surviving texts of ancient Iran and seeks to answer the question of how the types of friendship appeared in the Achaemenid inscriptions and the texts of the old and new Avesta. The findings of this study show that In Gathas, the levels of friendship are expressed through friendship with Zarathustra and attribution to the Ahuraian attributes (six Amshaspandans). Zarathustra has provided a hierarchy according to which the Zoroastrian person at each stage is characterized by various manifestations of friendship and eventually achieves the friendship of Ahuramazda. With the spread of instances of doctrine, expressions of friendship have increased in the late Avesta. The Yazatas and Fravahr of good people are those who’ve joined the friends of Ahuramazda and mediate achieving friendship with Ahuramazda. Sushyants are also mentioned in the explanation of the end of the world; friends of Ahuramazda who will determine the fate of the great battle.The concept of friendship in Achaemenid inscriptions is based on creating a bond of friendship with Mazda effects. The consequences of friendship with truth and friendship with untruth and their impact on the fate of the kingdom are expressed.

The research data is collected through visiting and observing monument and ceremonies, as well as interviewing and studying documents belonging to a group known in Kermanshah province as Yaresan or Ahl-e Hagh. In this study, it was assumed that if a place is a place of religious activity or its purpose, then that place is sacred. The defects, filth, and uncleanness of daily life are eliminated in this place. The sanctity of this place is local and Dokkan-e Davood rock-cut is considered sacred for the followers and believers of the religion of Ahl-e Hagh. The holy thing and its manifestation in everything has a deep and complex connection with the issue of "Dun be Dun" in the religion of Ahl-e Hagh. Holy as an abstract matter and its relationship with the real world is the most central discussion of this research which try to express the concept of the holy thing and its manifestation in the Dokkan-e Davood rock-cut as a sacred architecture with an overview of the nature of Ahl-e Hagh religion on which is a visible metaphor for the religious world, and what explains the sanctity of this place, regardless of its architectural appearance, refers to the holy thing. Therefore, we seek to answer this question by presenting historical reports: What is the relationship between the Dokkan-e Davood rock-cut as a work of historical architecture and its sanctity? The data of this research is library-field studies and research method and methodology of text are descriptive-analytical, and narrative respectively.

ntertextuality is one of the new theories of literary criticism that examines the relationship between texts and the way in which literary works are influenced. Seyyed Ahmad Razi Adib Peshawari is one of the prominent poets of the constitutional era who successfully followed the style of famous old masters, especially in the fifth and sixth centuries, and in the field of poems, admired Khaghani Shervani (595-520 AH), the author. Has lightened. One of the most important examples is the famous ode and verse of Ivan Madain, which has a comprehensive effect on the mind and language of the Peshawar writer and provides a suitable context for the poet to express his legal and political thought in one ode. However, due to the verbal and spiritual difficulties of the poetry of Khaghani Shervani and Adib Peshawari, the opinion of many scholars and writers has been far from the study of intertextual reading in two historical positions and two different cultures. Therefore, in this article, with the analytical-comparative method, the famous ode of Ivan Madain with the influenced ode of Adib Peshawari, based on intertextual theory with emphasis on its poetic style has been studied. First, the element of music, language and content, and at the end of each topic, how the late poet was influenced and innovated. The result of the research shows that Adib Peshawari has similar to Khaghani in the structure of style and content, however, the level of imagination of literary elements and the main concept of poetry,

The coincidence of the two governments Qara Khitai of Kerman and Hormuz rulers during the Seventh century A.H and their proximity to each other established political relations between the rulers of the two local governments. Relationships that led to numerous factors such as financial and commercial interests, attempts to expand the territory, gain independence, etc., were hostile or friendly. The questions that this research seeks to answers: is the Qara Khitai of Kerman coinciding with which branch of the Hormuz rulers, and how were the political relationships between these two local governments? 2. Where did these political relations finally lead? By analyzing library resources with a descriptive-analytical approach, one can conclude that the Qara-Khitai government of Kerman was one of those local governments that was established by the efforts of Borāq Hājib in about 1223 A.D (619 A.H.), and preserved over the course of more than eight decades of its existence the preconditions for the political role of the rulers of Qara-Khitai government in the territory of neighbors such as Hormuz rulers. On the other hand, the old and new Hormuz rulers, although dissatisfied with the political interference of the rulers of the Qara Khitai of Kerman, secured their sovereignty with the use of political tolerance and payment of salary.

In the belief system of Zoroastrianism, Amesha Spenta have spiritual role and value in the structure of human society. Following the spiritual messages of Amesha Spenta, everyone will be able to access the eternal happiness in the material and spiritual worlds. This article aimed to study and recognize the faces of Amesha Spenta and their adjectives in Gahan and Ferdowsi's Shahnameh. Therefore, analyzing the lexical structure applying a descriptive, analytical, documentary and quantitative evaluation method, the study analyzed and face recognized the structure and spiritual identity of Amesha Spenta with an approach to the Zoroaster’s Gahan and its influence on Ferdowsi's Shahnameh. The word Amesha Spenta is not found in the Gahan and it has no special arrangement. But titles and adjectives of Amesha Spenta are widespread and evident in Gahan. In the Gahan, in order to identify Ahura Mazda, we come across six Avestan names and adjectives of Amesha Spenta, i.e. Asha, Vohu-manah, Kshatra, Armaiti, Haurvatat, and Ameretat. Also in Shahnameh, the system of Amesha Spenta is mentioned in the form of five verses with Persian names, i.e. Bahman, Ordibehesht, Shahrivar, Sefandarmaz, Khordad and Mordad. In the wisdom and philosophy of the Gahan, Amesha Spenta are considered the glorious manifestations of Ahura Mazda for theology and attainment of worldly and spiritual tranquility and peace. This intellectual Zoroaster’s heritage and the spiritual concepts of Amesha Spenta in Shahnameh are fundamentally applied in its epic context in order to train and upbring people.

The folklore of each nation is a measure to assess the cultural, social, political and economic progress of the nation, and a part of the popular culture and literature that reflects a variety of cultural, social, political and economic contexts that will illustrate the various manifestations of ruling power. The Kurdish people experienced various levers of power as Khan, Agha, Arbab, Sheikh, and sometimes clergyman have been illustrations of these levers of power in the Kurdish regions, and have recreated the truth in consolidating and strengthening their power in public literature. The purpose of the study explain Foucault's "relation of power and truth" in popular discourse and local literature, and to the question of which authorities have justified the power of the beliefs governing the life of the general public to what extent? Has responded Beliefs and thoughts in popular and local parables, such as the obedience of the popular class to the authorities of power, which are mostly local powers, have been excavated in this study, and its achievements have shown that this correspondence is widely considered to be the leverage of power and the modes of truth Linked to each other.

“Hamidi Authorities” and “Kelila Wa Demna” are full of readable material that, in addition to great benefits, helps us to identify the culture and customs of the people of that time, but one of the components addressed in these two books is the mention of tools, is The Military equipment and weapons of the time. The antiquity of armaments dates Iran to the Paleolithic era. This indicates that humans have always been in conflict with nature and animals or enemies for survival, so they have tried to defend themselves in the manufacture of ammunition. Research on The battle issues and weapons is one of the issues that hides a lot of research and search in depth and with this research, the most important tools, equipment and techniques used in each period of the governments of Iran, will be identified. This research uses a descriptive-analytical method and using library tools to examine military and combat equipment in the book of Hamidi Authorities by Ghazi Hamiduddin and it is determined that “Kelila Wa Demna” and “Hamidi Authorities”are not military books in which there are many Military tools mentioned and the number mentioned in these two books is for further explanation and completion of similes. Almost none of the tools mentioned in the book “Kelila Wa Demna” and “Hamidi Authorities” have been used for military purposes and war scenes; However, sometimes these weapons were used in the book of the authorities for self-defense.

Analyzing the literary works of various nations and discovering the influence relation, enhances the pleasure of their reading and criticism. One of the approaches of comparative studies is the aesthetic of influence which attempts to discover the aesthetic influence of a literary work on other literary and artistic works. The Laugh Seller Gypsy by Ali Akbar Kermaninejad and Zaharia Stancu’s The Gypsy Tribe (1968) inspired by and emanated from gypsies’ culture, and relying on social realism as well, depict a charming and agreeable narration of gypsies’ life. The purpose of the present study is the discovery of mutual influence of two narrative-fictional texts based on Claudio Guillen’s the aesthetic of influence theory. The method of the present study is a documentary-library one by a comparative approach of signs. The outgrowths of the study show that these two novels relying on the basics of social realism possess many similarities in the reflection of cultural, social aspects, customs and manners, and gypsies’ beliefs and life. The corresponding selection of fictional characters, narration and similar plots, the corresponding theme of humiliation and racial discrimination, similar introduction and initial descriptions, corresponding fictional atmosphere and resemblance of the novels’ titles enhance the theory of influence in these novels. Among the discriminating aspects of The Laugh Seller Gypsy by Ali Akbar Kermaninejad are the bold romantic theme, local color, exploitation of stream of consciousness method, the plurality of narrators, bipartite structure and successive flashbacks.

Some of Iran's castles are called Qal’eh Dokhtar and some others are called Qal’eh Ardeshir. Regarding the reasons for choosing the name Qal’eh Dokhtar and Qal’eh Ardeshir, a lot of research has been done and various theories have been proposed for its name. In some historical texts, the castles of Kerman are mentioned in general terms and the examination of other historical sources also shows a number of contradictions about the previous names of Qal’eh Dokhtar and Qal’eh Ardeshir. These contradictions have not been resolved until now due to the lack of detailed investigation of these two castles and the lack of attention paid to them in scientific research. In other words, no research has been done about matching the names of Qal’eh Dokhtar and Qal’eh Ardeshir with ancient names in historical texts. Therefore, the goals of this article are to locate the Qal’eh Kuh and the Qal’eh Kohan mentioned in historical sources and to explain the historical background of Qal’eh Dokhtar and Qal’eh Ardeshir as two prominent buildings in the city of Kerman.
In this research, these questions will be answered: Which names in historical sources correspond to Qal’eh Dokhtar and Qal’eh Ardeshir? And what is the reason for naming these two castles?

The method of data collection is field and documentary, and the research method is analytical. Information obtained from field surveys has been matched with documentary data. The analysis of historical and geographical sources has been done with the content analysis method. The ups and downs of Qal’eh Dokhtar and Qal’eh Ardeshir in the historical-Islamic era have been investigated based on historical sources.

Qal’eh Dokhtar has been built on a high rock overlooking the Kerman plain. This high rock is stretched lengthwise from east to west and its length is more than 720 meters. The architecture of Qal’eh Dokhtar follows the topography of this rock. Some of the architectural spaces of Qal’eh Dokhtar were formed on many large stone slabs, and in some others, space was provided for construction by carving the mountain bed, and buildings were formed with clay, rubble stone, Saruj, plaster, and lime materials. Qal’eh Ardeshir also includes structures that are completely destroyed in some areas, and the buildings that have remained standing are all filled with sediments. The castle consists of various parts such as four rows of fences, a moat, an entrance gate, a ruler's seat, and a number of rooms. Around this castle, there are remains of an old moat, which has been filled by the accumulation of sediments and windblown sand over time.
Mud brick is the dominant material in Qal’eh Dokhtar. Mud bricks of various sizes were used in different parts of Qal’eh Dokhtar. The largest mud bricks of Qal’eh Dokhtar have dimensions that were not common during the Islamic era and clearly belong to the pre-Islamic era. Based on field surveys in Qal’eh Dokhtar, in addition to mud bricks, bricks have also been used in the construction of buildings. The architectural materials of Qal’eh Ardeshir are mud brick along with mud mortar, bricks, and in parts such as the watchtowers of the southwest and southeast fronts, the walls of the center of the castle, the ruling part of the castle, and the southeast fences, stones have been used behind the walls. The multiple layers of mud bricks and bricks and their different dimensions indicate the reconstruction of the castle in different periods.
In the archaeological survey of Qal’eh Dokhtar and Qal’eh Ardeshir, various finds such as ceramic sherds, tiles, plaster pieces, and glass were also identified and recorded. The most significant of which are the ceramics obtained from these two castles. The ceramic pieces of these two castles are very similar with little difference.

Due to the lack of historical sources, the history of Qal’eh Dokhtar and Qal’eh Ardeshir is mixed with many stories, and we are faced with different names for these two castles in historical books. The reason for naming Qal’eh Dokhtar and Qal’eh Ardeshir can be seen as mixing with Haftvad's story. A story that has been heard for years after these two castles were abandoned. A story that connects Qal’eh Dokhtar with Haftvad, the ruler of Kerman, and his daughter. The construction of Qal’eh Ardeshir is related to Ardeshir, who built it after the defeat of Haftvad and the capture of the city of Kerman. It is clear that Qal’eh Dokhtar and Qal’eh Ardeshir were named in recent centuries, and this issue is related to the abandonment of castles in recent periods. Also, according to the authors' archaeological field surveys, the time of construction of both castles is before the Islamic period and at least to the Sassanid period, and the basic reconstruction of both castles can be considered as belonging to Ibn Elias in the Samanid period. Considering that in the description of various events in historical texts, the outer castle of the city is often introduced as the Qal’eh Kuh, and the inner castle is described as the Qal’eh Kohan or the Qal’eh Kohneh. Considering that the present-day Qal’eh Dokhtar is located within the boundaries of the old city of Kerman and Qal’eh Ardeshir is located on the edge of the old city, the Qal’eh Kuh can be considered as Qal’eh Ardeshir and the Qal’eh Kohan as Qal’eh Dokhtar.

The greatness and fame of Shahnameh has not only had an undeniable effect on the wave of epic poetry in Iran and encourage poets to imitate Ferdowsi, but also it has caused some poets to have little ability to compose epics or In the presence of the Shahnameh, any other epic work was considered worthless by them, to mixing epic with humor and making “Naqise-ye Hamasi”. Based on it, Naqise-ye Hamasi as a suggested title for these works, which bears similarities and differences with mock-epic and burlesque in European literature, is a literary genre in which the supreme style of the epic is imitated to express trivial issues.The earliest examples of these artifacts can be seen in ancient Greece. By imitating the epic poems of ancient Greece and Rome, like Homer's Iliad and Odyssey and Virgilio's Eneida, in Europe in recent centuries prominent mock- epic Have been composed by Alexander Pope, Scarron, Trumbull and Barlow. However, in comparison with European mock-epics, funny epics in Persian literature are weak, but examples of Naqise-ye Hamasi Can be found in works of Obayd Zakani, Boshagh Atáme, Nezam Qari, Nazoki Hamedani, Yaqma Gandaghi etc. It was also natural that with the spread of new poetry in the last hundred years of Iran, Naqise-ye Hamasi be created in a new form. These parodies can be recognized as “Naqise-ye Hamasi Nimai” or “Naqise-ye Hamasi Azad”.

From an expert's perspective, color and form are human visual perception's most significant visual elements. Nowadays, a significant number of theories have been proposed in the field of color recognition, and the advancement of science and research experiences have paved new ways for feeling and perceiving it. Ethan, the author of "The Art of Color", claims A physicist studies the energy and particles in light, the composition of colored lights, the spectrum of elements, and the frequency and wavelength of colored rays. The molecular structure of pigments is of high importance for a chemist. A biologist examines the distinct impacts of light and color on the visual system and how the eye adjusts to them. The psychologist considers the effect of color on the psyche and mental understanding of colors. Artists are interested in color aesthetics and weigh on the representation of it in artworks. Thus, all these sciences were historically regarded as a subset of philosophy. Therefore, the most comprehensive theories on color were considered a tangible quality issued by philosophers. However, a lack of familiarity with these theories has recently made colorology a new science, concomitant with Newton's experiences and experiments. It is assumed that its origin goes back to the era of specialization of sciences. Historically, philosophers in Iran and Greece have paid attention to the issue of color regarding light, and unknown secrets are written with the source of conceptual or visual sensory perceptions. 
Therefore, these writings continued with the emergence of Islam, influenced by the Arabic translation movement in the Abbasid era, and were closely related together; they framed the mind of Muslim philosophers by creating developments and new perspectives and the foundation of the philosophical school of illuminationism by Sheikh Shahabuddin Suhravardi at the height of this interaction in the following centuries. 

Similarly, this study tries to analyze its philosophical data about colors comparatively and to extract the similarities and differences in their opinions about the perception of this visual element based on light. It is assumed that: Therefore, in all of their comments, the philosophers of Iran and ancient Greece explained the same color by taking the model of light; the perception of this element, a combination of conceptual and visual perception has been manifested. Zoroaster and Mani, in Iran, were regarded as the philosophers and wise people to accept or reject these hypotheses. While describing their religious-knowledge system, they have explicitly or implicitly referred to color manifestations in a written or visual manner. The thoughts of Empedocles, Democritus, Socrates, Plato, and Aristotle were studied in Greece.

Analyzes of the common and distinct aspects of various visions of philosophers suggest that color in their opinions is not only a mixture of the two conceptual and visual senses; each has only stressed one of these two. Thus:Colors emerge in the form of lights with a metaphysical and spiritual nature either in the stand of the soul and its darkness or in the stand of God's manifestation and approaching to Him, and can carry a meaningful quality for humans and finally provide the basis for symbolic spiritual interpretations. Iranian philosophers paid extensive attention to seeing this visual element in the conceptual sense. They perceptually and intuitively substantiated the perception of color and defined ranges of pure and raw colors between white and black. In this range, they valued content and the concept of colors.
Likewise, Greek philosophers heavily emphasized seeing this visual element in their vision. Colors that regularly emerge in the shape of various lights with physical nature can potentially convey the tangible quality of the object and the form in isolation as well as in combination with each other for humans and finally form the basis for the sensory interpretations. Therefore, perception of color and its context leads to the emotional and tangible substantiation of its existence by the power of vision, the three components of the object's essence, the way the light shines, and the condition of the eye state. 
Everybody has considered the existence and the human reaction to their perception certain and expressed comprehensive comments focusing on how to view this visual element. However, should we profoundly consider the thoughts and ideas of these philosophers as the final point, we will find out the correspondence of their opinions with colors and their conversion and combination, which God has created in nature. Ironically, this has been the turning point in their effect on each other and building common interests. It means they spiritually contemplate God's signs, whether in a perceptible or over-perceptible world. The contrast between white and black and various colors between these two are shared among Iranian and Greek philosophers; the red color is also formed by the combination of white and black, whether physically or metaphysically. Greek philosophers emphasized the tangible quality of colors and immediate and direct feeling. On the other hand, Iranian philosophers heeded attention to the mental perception of colors by their mythical and symbolic functions. The functions are based on a stable mental process and are considered the reason for viewing various colors without a sensory organ. According to the belief of Iranian philosophers, the nature of light and color are not separated, and their difference and how color is affected by light is not considered in viewing various colors. The Greek philosophers believed that the difference in how light is affected by colors caused the eyes to see the colors differently. Greek philosophers have expressed some conditions in their ideas to realize the color vision and the perception of it beyond the vision power.  However, Iranian philosophers considered human efforts the condition for the light seeker in symbolic transit from darkness and the evils to brightness and the goods in the evolution of the soul. In the scope of Greek philosophy, color is a material element and the product of the dissociation of light to reveal several defined objects from which the primary colors are taken, and from the combination of them, the secondary colors are produced.  However, light is synonymous with the existence and manifestation of God’s infinite nature from which various colors are produced in Iranian philosophy. It is the cause of the realization and emergence of colors in the realm of human existence. From Iranian philosophers’ point of view, white and black colors are created based on how much they benefit from the source of God’s grace; thus, they have semantic and symbolic value.  Nevertheless, these colors are created based on the extent to which the physical radius of light increases or decreases.

Unlike Socrates, who briefly and concisely proposed his thoughts on how he sees colors, other philosophers in these two countries have pointed out the details of the emergence of colors based on light and its different types. The difference is that Iranian philosophers studied the classification of colors and the Greek philosophers examined their combinations. The former have always considered colors in the longitudinal hierarchy and the latter in the transverse hierarchy. Although the Greek philosophers' opinions are distinct from each other, i.e., Empedocles and Democritus studied colors based on the movement of light particles, Socrates reviewed them based on eye frictions with light rays, Plato considered the outcome of the exit of the radius, and Aristotle examined them based on their impressions. Thus, they have proven all these topics based on the visual sense. On the other hand, Zoroaster and Mani saw colors from another angle of view and considered the intuition of the human soul in gaining the grace of Ahura as evidence for different colors. 
The Greek philosophers believed that the difference in how light is affected by colors caused the eyes to see the colors differently. They believe that the nature of light and color are not separated, and the difference and how color is affected by light are not considered in viewing various colors. Therefore, they explained the perception of this visual element regardless of the arguments of physical logic about the perception of colors based on conceptual sense.

In the early centuries of Islam, the Oman Sea achieved a global position. So, the trade economy has played the most important role among surrounding lands of Oman Sea. In this period, the three districts of Kerman, Makran and Oman had active economic relations with each other. This economic boom in the early centuries of Islam, centered on the Sea of Oman, made the security of trade routes in these areas important for the rulers, including al-Buwayh. Az-Dawla's campaign to the southeast has shown the importance of these roads which are leading to the Sea of Oman. Accordingly, this study aims to show the trade economy of the lands around the Oman Sea with emphasis on the three regions of Kerman, Makran and Oman.

This article uses library and descriptive and analytical method. Therefore, historical data on the trade status of the lands around the Oman Sea have been collected. Finally, the collected data from first-hand historical sources have been analyzed and explained based on research questions.

In the Sassanid period, which was the last government of ancient Iran and Sassanid ruled over the lands around the Oman Sea generally and the three regions of Kerman, Makran and Oman particularly. Kerman and Makran during this period were considered important lands in the trade route of the southeast of the empire. Additionally, the land of Oman was also important due to its strategic position, which was the port and position of ships in the Indian Ocean. As the Shah of Oman had ties with the central government of Iran during the Sassanid period, especially since the Bani Azd tribe were among the tribes that cooperated with the Sassanid government. At the end of the Sassanid rule, we see insecurity in southeastern Iran that affected the trade situation and trade relations in the lands around the Oman Sea, as in the late Sassanid era, the central government was not able to deal with the insurgents. With the beginning of the conquests by the Muslim Arabs, Oman was one of the first lands to be conquered. The Muslims used this region as a naval base to occupy the regions of Iran, especially Kerman. The conquest of Makran also took place shortly after the conquest of Kerman, although it did not have wealth, as mentioned in the sources, but it accelerated trade relations with other regions, including Oman and Kerman. During this period, which coincides with the first centuries of Islam, trade relations increased significantly even compared to the Sassanid period. This factor made the Oman Sea and the surrounding lands as one of the most important commercial and commercial areas in the first centuries of Islam. There were numerous factors which played a role in this, and perhaps the same geographical conditions and climatic characteristics of these areas can be considered important. These almost identical climatic conditions, as well as the disappearance of political borders that previously hindered free trade, brought economic prosperity to the lands around the Oman Sea. Therefore, with this explanation, one of the most important periods of economic prosperity and prosperity of the Oman Sea and the surrounding lands should be considered in the first centuries of Islam. Beside these factors and despite reciprocal economic relations of those three regions during this period as well as cultural relations and migrations in these areas in the early centuries of Islam, the migrations of famous Arab tribes such as Bani Azd and Al Mahlab are also considerable. According to sources, the Mahlab family settled in Jiroft, and the Bani Azd tribe, which had a successful pre-Islamic commercial activity, settled in Kerman and Makran. The presence of these tribes caused cultural and economic relationships between them. As a result, trade relations also increased. However, the main reason for the prosperity of these areas was the special place of the Oman Sea in the early Islamic centuries. This prosperity of the sea should be seen in its ports in the first centuries of Islam. As the ports of Hormoz, Tis, Sohar in the first centuries of Islam played a pivotal role in the commercial economy of these areas. These trade relations of the ports around the Oman Sea with the Persian Gulf ports such as Siraf and Basra and their Yemeni ports led to a sea trade centered on the Oman Sea. The location of the Oman Sea along the Indian Ocean expanded the commercial range of ports around the Oman Sea and was the center of world maritime trade during this period. Although the lands around the Oman Sea flourished in terms of trade relations during this period, the factor that influenced this trade was different groups. During this period, along the land routes leading to the Sea of Oman, the Kharijites, the Qafs, the Jashkians, the Qatari and the Qarmatians, and the pirates challenged its security. The Kharijites, the Qafs and the pirates probably considered as important groups, as these three groups played an active role due to their active presence in the trade routes of the lands around the Oman Sea. The Kharijites, who were present in all three lands of Kerman, Makran and Oman, expanded their influence in other lands with the rise of power and the formation of the government in Oman. It was the insecurity of these trade routes. Although the Qafs did not have Kharijite organizations and were mostly known as local bandits, their successive wars with the rulers of Al-Buwayh show that they had a significant force that was able to secure the trade routes from Hormuz to Kerman, which is the main highway. The third group, after the Kharijites and the Qafs which played a role in the insecurity of the trade routes around the Sea of Oman, were pirates. The pirates, based on the island of Saqqara, were a significant problem for trade and trade relations at sea with the equipment at their disposal, as sources indicate their active presence on trade routes to the Oman Sea. With this description, it can be said that this research, with a descriptive and analytical approach and a library method, seeks to show the course of trade relations between the three regions of Oman, Makran and Kerman in the first centuries of Islam.

The results of this study indicate that proximity to the sea (Oman Sea and Persian Gulf), creating security and laying sea and land routes (especially during the Buwayhid period), migration of Arab tribes, trade in precious stones, trade in aromatic materials, Establishing security through the suppression of bandit groups in the trade routes of the lands around the Oman Sea has been one of the most important factors of economic prosperity in the three regions of Oman, Makran and Kerman. Also, the security of trade routes leading to the Oman Sea has been important due to the economic prosperity of these areas.