نشریه پژوهش های زبانی و ادبیات کاربردی
پیاپی 2 (پاییز و زمستان 1401)

The most obvious point in the studies of Iranian epic literature is the focus of these studies on the epic works of eastern Iran, focusing on the Persian language and the Shahname, and not paying attention to Iranian epic literature in other languages and dialects. In this article, for the first time, Iran's epic literature is divided into two branches of Western and Eastern Iran in three periods: Ancient, Middle and Modern. In the ancient period, during the kingdom of Elam, Medes and Achaemenids, there has been investigations with regard to the influences of Mesopotamia and Scythian civilizations in the western branch and Avestan epic literature in the eastern branch. In the Middle period, Parthian and Sassanid epic literature has been recognized due to the unity of Avestan and Achaemenid narratives, the influence of Greek culture and the division of the time horizon of Iranian epic literature into two branches A (from Kiyomarth to Bahman) and B (from Kiyomarth to Yazdgerd). Its reflection can be seen in Pahlavi texts and Khodāynamē respectively. In the new period (after Islam), epic literature has been divided into two western branches centered on the Gurani language and the eastern branch centered on the Persian language. Each of these branches has been examined in the two main sections of Shahname writing and Shahnameseari in two Sepehrs A and B, and religious, historical, heroic-love and prose epics have been introduced throughout cultural Iran. In the approach of Persian and Kurdish language, epic literature in the neighboring lands of Iran is also mentioned.

The subject of the first man and how he was created has always been one of the intellectual topics of different nations and tribes and has been widely reflected in their beliefs and myths. In Iranian mythology, although there have been various reports throughout its several thousand years of history, most of the Middle Persian texts of Zoroastrianism have given this relation to Gayomarth. Sometimes other figures such as Manu,, Jam and Jamig, Mashi and Mashiane, Houshang and Tahmorath have also been suggested in this regard. Examining Middle Zoroastrian Persian reports, which are usually taken from the Avesta book and Zoroastrian religious tradition, and their writings mostly belong to the end of the Sassanid era and the beginning of the Islamic era, introduced Gayomarth as the first human and considered Mashi and Mashiane to be the offspring of Gayomarth. This topic, in a review of the aforementioned texts, shows that Iranian thinkers and mythologists at the end of the Sassanid era agreed about the first man and his origin.

Writers create their own style in each historical period due to their personality traits, experiences and work background. In this research, the collection of short stories of Goli Targhi has been analyzed using the archetype of Joseph Campbell's "Hero's Journey" theory.Leading research is a theoretical study that has been conducted in the style of library research. The scope and community of study, the collection of short stories of Goli Targhee; It includes "I'm Che Guevara", "Scattered Memories", "Somewhere Else", "Two Worlds" and "A Second Chance".In almost all the stories, the author has designed the characters in such a way that they seek to make a change and want to bring their situation from what is unfavorable to them to the favorable stage.They have to make a decision to make this change in themselves, others or their surroundings. fictional characters using tools; Because traveling, reminiscing, forcing others and other things, they reach a kind of honor and decide to regain their hope again.Decisions may sometimes not agree with the audience's mentality, such as suicide, but they are all in line with the wishes of the fictional character and in his opinion to reach a better situation and change the situation. This "tashraf" can be seen as a stylistic feature of Goli Targhee's short stories.

Khaqani praises himself more than other Iranian poets. Most contemporary researchers believe that Khaqani's self-praise is due to his narcissism. Of course, each of the researchers mentioned different reasons about Khaqani's narcissism. The authors of this research prove the narcissistic disorder in Khaqani's personality. This research is descriptive-analytical. This article is a psychological critique of Khaqani's poetry and life based on the theories of Alfred Adler. The main cause of self-aggrandizement in Khaqani's poetry is the inferiority complex, which emerged in the form of superiority complex after childhood and made him a narcissistic and self-aggrandizing character.

The functions of symbolic expression in Sanai's Divan'sThe symbol is the essence of literature and, due to its multidimensional nature, it opens the way to multiple interpretations, and this is the creator of dynamism and consistency in the text. Sanaii who has complained about nugatory capacity of normal language to express his theosophical reflection uses from language capacity symbol correctly to spread his poem and express sacred reflection and mendicancy contents among his successful and influential symbolisms. Although the Sanai poem is the first step in the mystical symbolic poetry in Persian literature, the symbol in the Sanai’s divan has a prominent place. Sanaii is originator of theosophical symbolic poem. His creativity in the symbolism, especially in the domain of Qalandari and mystical symbols, and the combination of elements of different genres after him, is considered by many and accepted by the poets. In this study, by using a descriptive-analytical methodology attempting to made to determine the functions of symbolic expression in the Diwan Sana'i. Based on this analysis it is possible to summarize the functions of the symbol in the Sanai divan in four areas of political-social function,mystical and epistemological work, psychological function, and aesthetic function.

classification and study of different types of place names is called toponymic typology. In this article, the names of villages in Taleqan County in the north-west of Alburz Province are typologically analyzed. Linguistic analysis, comparison of morphological patterns, geographical / historical support and popularity of a semantical logic are used, as the four parameters, to carry out an in-depth study of the origin of toponyms. Not only is library research pursed in this study, but also a fieldwork is done to record the exact pronunciation of the villages, compare the village names with their peripheral micro-toponyms (for the purpose of decoding the names) and explore the geographical features of the place-names. In the section of Morphological and Typological Analysis, the name, pronunciation, morphemes and the meaning of each toponym are mentioned. The results of the present research show that geographical description, religious and mythological roots, qualitative description, agricultural names, persons and the names of livestock, in turn, have been the most popular types of place names in Taleqan.

AbstractBahram is one of the most popular and important Aryan deities, which is rooted in pre-Zoroastrian beliefs. Since the time when two great Indo-Iranian Aryan peoples lived together.Indra (Verthraghna), the god of war and victory, belonged to the group of deities, who was later rejected by Zoroaster; But with the refinement of the character of this god in Zoroastrian religion, Indra regained his position as the god of war and victory of the Iranian people in the group of Verthraghna (= Bahram).In this research, the role of Izad Bahram in compiling the national epic of Iran is examined and verified. An attempt has been made to discuss this issue by citing historical reasons and signs The national epic was compiled in the Sassanid era by emphasizing the symbols of this deity in various religious, cultural, artistic, architectural, civil and military manifestations.

Ferdowsi's Shahnameh is one of the biggest and most valuable heritages of Iran's golden culture. In this book, we come across the stories of many of our ancestors and learn a lot from our distant past. In the meantime, Shahnameh's poems, apart from sweet, smooth and simple storytelling, have historical data about the lives of people, countrymen and borders, which are valuable in some of the events of Iran's ancient and ancient past. Ferdowsi's statements in the Shahnameh are sometimes about the history of people, kings and territories that are still spoken about and hundreds of evaluations and different interpretations are made. The sage of Tous begins the story of Turan from the time of dividing the Iranian world in the Pishdadi era when Fereydun gives the lands of Iran to his three children and three Iranian kings. Iraj becomes the eldest son of the king of Iran. The second son of Tur becomes the king of Turan or Turks and China lands, and Salm also becomes the king of Western lands or Rome and beyond Rome.This essay aims to assess Turan historical and geographical roots by representing what is mentioned in the Shahnameh about the name of Turan. Then, how the name Turan is connected with Turks has been analyzed based on the poems of Ferdowsi, as well as the statements and attitudes of other Shahnameh scholars of the word Turan.

Sadness and happiness are human states and emotions that are rooted in his soul. According to different points of view such as religion, philosophy, mysticism, psychology, different factors are involved in creating these two mental states. Accordingly, experts present different interpretations of it according to their different approaches. Afzaluddin Khaqani Sharvani, the poem of the sixth century, which is one of the greatest experiences of thinkers in the field of moral and literary sciences, has a special view on these two phenomena in the light of the experiences gained from various successful and unsuccessful events in his life. . In his opinion, sadness and happiness are divided into two general categories, desirable and undesirable sadness, which is the sadness that is given by the lover to the lover. In explaining his unpleasant grief, he uses a causal relationship. In this article, which is done with the method of content analysis, by examining the roots of sadness and happiness, according to the poems in Afzaluddin Khaqani's Divan, the causes of sadness, the factors that relieve sadness, the results and effects of sadness, and the construction of the concept of happiness are discussed. . According to the results of this research, Khagani is the unpleasant sorrows that are created under various conditions and factors such as migration, enemies, persecution of the times, black luck, etc. He knows that sorrows are inevitable. However, he prefers the sorrow of his beloved to any joy.

"Seventh Denkard" or "Zoroashtnameh" is one of the surviving Pahlavi texts that was compiled and rewritten in the third century of Hijri. " Denkard Haftom" is one of the nine volumes of " Denkard " which is called "Encyclopedia of Mazdai Religion". " Denkard Haftom" The main theme of Zoroastrian history is religion and life. For this reason, this book is a suitable source for examining Zoroastrian's life from the point of view of mythological criticism. In this research, Zoroaster's life is analyzed based on the characteristics of the "heroic archetype" expressed by Jung, Gurin and Rank. This has been done with qualitative method and library study with descriptive analytical research. We should not forget the fact that not all the characteristics that Jung, Gurin and Rank have proposed for the heroic archetype can be found in all myths. In this research, we have achieved a significant number of features. The results of the survey showed that the prophet Zoroaster can be proposed as heroic archetype