نشریه تفسیر و تحلیل متون زبان و ادبیات فارسی (دهخدا)
پیاپی 58 (زمستان 1402)

Ferdowsi's Shahnameh is the greatest national epic of Iran which is a difficult and elusive text despite its simple and definable surface structure. Therefore, in spite of various comments and independent articles in determining some of its ambiguities, the record of many couplets is still doubtful and commentators report on some of the couplets doesn’t seem acceptable. In this study, the authors, by analyzing some verses of the Shahnameh edited by Jalal Khaleghi Motlagh, found that inadequacies and ambiguities are seen in the interpretations of some couplets which are either due to insufficient attention to the texture or due to incorrect record of the couplet. Therefore, in this study an attempt has been made to suggest a more appropriate comment either by critically analyzing the record of a few couplets or   criticizing the reports presented on some couplets to provide a more appropriate interpretation by using more authentic and reliable sources.

Mythical heroes appear in various forms; However, they often have the same story and go through the same steps. Labor and narratives related to it are one of the common themes of many world myths and it is usually one of the turning points of narratives and one of the most important motivational contexts of the hero for the initial action of narratives. Mythological tests are performed for various purposes and not only for heroes and heroines; Rather, in some myths they have been dedicated to the gods. The path of heroism of mythical brilliant characters passes through physical and spiritual trials. The test is one of the mirrors that existed among all the myths of the nations and has a history with its own myth. The test subjects, who are mostly from the class of heroes in mythology, sometimes accept the test voluntarily, such as Rostam and Esfandiar, sometimes, like Hercules and Ulysses, undergo the test out of compulsion and receive a flood of intervention from their supernatural forces. It takes another test. Tests are sometimes not accepted and the examiner has to pass another test instead of the unaccepted test. The heroes who are unquestionably tested are myths, each without exception suffering the test of purity and innocence; The wrestlers, where the test of ability is involved and must show the strength of their arm, try according to the difficulties and pass them successfully. This descriptive-analytical study answers the question that what are the similarities and differences between the comparative study of the labors of myths in the epics of different nations?

Mystics, in their solitude and isolation, through intuition and enlightenment, which are their epistemological tools, step into spaces that reason is incapable of understanding and language is incapable of describing. These spaces are the origin of their occult and mysterious manifestations created with the help of illusions or mixtures of both. The difficulty of understanding these spaces arises from the fact that imagination and delusion are generally considered two names for a state of mind, while imagination is different from illusion because it is based on sensations. However, both are involved in building the dream world. In other words, the dream is the product of the confrontation and interaction of the two forces of fear and imagination, which itself encounters the real world. The purpose of this study is to represent the mystic state in the intuitive moments of his entry into these spaces and how he is affected by this spiritual state. The main achievement of this research is to understand that the isolation and immersion of the mystic is sometimes the basis of mystical dreams and leads the mystic to the valley of deep, different and at the same time indescribable experiences. The present study obtained its data through library method and analyzed it using descriptive method.

Rashid Tabrizi is one of the most important and less prominent poets of the Safavid era in the eleventh century. Javaher-al- Asrar is one of his significant verses whose manuscripts are preserved in Malek national library and Tehran university. This masterpiece is an academic and scientific piece on precious stones which is written in verse unlike the previous jewelry books in prose, reflecting the fictional and mythical views of the past. The present research employs a descriptive, analytical method to introduce the manuscripts and examine the structure of this book with the previous jewelry books. The results indicate that while the book is affected by the previous models, it also includes some unique gems and narratives. Moreover, the book connects to Europe and India due to Iran’s international interactions during Safavid era.

Bozorg Alavi is one of the greatest contemporary novelists who has played a significant role in the development of short stories in contemporary literature. In all his stories, he has critically addressed various issues of society. One of Alavi’s short stories is the story of “general amnesty”. In this story, the author depicts the social realities and changes of that time. In this research, an attempt has been made to adapt the issues criticized in this story to Durkheim's sociological theory of punishment. Emile Durkheim thinks about punishment that punishment has the function of integrating society. In his view, when a crime occurs, the values ​​and morals of society are violated. As a result, society feels threatened and reacts. Punishment is the emotional and natural reaction of society to the defect of collective values. In this research, the author intends to study the short story "General Amnesty" by Bozorg Alavi based on Durkheim's sociological theory of punishment in an analytical-descriptive and library method. The results show that although punishments change over time their origins will not change. From this point of view, the change of punishments is, in a way, the adaptation of the punishment to the collective conscience of the time. In fact, as society changes, so does punishment.

Many individual and collective human movements have an archetype in the collective unconscious and lead the individual to a specific goal. One of these thoughts is transcendence or reaching perfection, which is natural. Jung calls this effort or journey into the unconscious, which is transcendental the "process of individuation." This process is considered in the world nations literary works as the flow of archetypes from the darkness of the collective unconscious to the individual unconscious. The main theme of Farrokhzad's story "Behind the Mirror" is perfectionism and transcendence, which is achieved in a symbolic, external and internal process. This article shows analytically that Tuti, does not tolerate the artificial rules, and thus achieves the necessary identity, awareness and independence during the journey. In this journey (process of individuation) or mental journey (in the subconscious), the "hero" has to recognize a number of "archetypes" that appear in the story at different stages of the process with intensity and weakness. In order to achieve wholeness and self-knowledge, the hero removes the false "mask" of his false personality and, by knowing (anima / animus) and its positive and negative aspects, succeeds in discovering its stages. Then, with the guidance of "old wise man" and the struggle against various aspects of "shadow", he passes through the difficult stage of "death and rebirth" and guides the pilgrims of salvation with the wise guide.

According to theory of Eric Berne, any person involves specific behavioral patterns that depict his ego states. However, a person might depict different behavioral pattern under various ego states that are contrary to his previous behaviors. This viewpoint led to proposition of Ego state. Eric Berne, the founder of Transactional Analysis divides ego states into parent, adult and child. Based on this theory, parent is one of the personality states of a person that humans obtain it from their parents or power paradigm. Parent appears as the kind supportive parent and controlled parent. In the kind supportive parent state, the person has characteristics such as supportive, generous and intimate. In the state of the controlled parent, the person is selfish, punisher and tyrant. By descriptive and analytical method and by reference to the Beihaghi History and Eric Berne’s viewpoints and interdisciplinary approach, this research investigates the three components such as personality, types of parents and their exemplars in the personality of Amir Masoud Ghaznavi. The results show how Masoud Ghaznavi acts in different states and depicts the ego state of parent in his actions and what are the mental states of these behaviors. It is inferred that Masoud Ghaznavi has removed the state of adult and shows the state of tyrant parent and depicts the approaches such as power, threat, intimidation and tyranny.

The way of thinking that results from the influence of brain processes can produce a variety of syntactic rules; Therefore, various factors including motivation, fear, emphasis, etc. cause the position of words to shift and produce different types of expressive and verbal arrays, which in turn creates different visual regions. Schemas are the common boundaries between author, text, and audience that can be represented based on a particular visual logic. Based on this approach and considering the overlap of the interpretation of the text and the author and the psychological confirmations of Forough Farrokhzad's poem "Gift", she uses the cinematic image, because this poem is based on depth images and positive images through (Vision) ability and visualization (Light and darkness) of action. In terms of the structure of imagery, night and darkness, are in the center, Poetic images have been created using symbolism. with the aim of brevity that justifies the closed view. The tone of this image is sad based on the music of the poem as a result, it requires a slow rhythm in the sequences, this poem has two paragraphs that, depending on the content, make the beginning and end of the image contrast. This poem is also functionally social and as a critical statement, it deals with both the critique of society and the way out of social and cultural impasse.

The subject of the present article is the comparison, discussion, study and analysis of linguistic and sociological features of  two letters, one by Ghaem maqam Farahani, and the other by Amir Nezam Grossi, with the subject of internal problems. Since these letters can be examined in the context of the communication system, we have measured them with Jacobsen's theory of communication, and in terms of the connection of language with consciousness and society, Roger Faller's theory which is a new method in the criticism of literary texts. Taking data from linguistic knowledge is what we have used. In this article, the letters are weighed in different ways and some of their similarities and differences are explained. Information about the subject was obtained using the library method and the method of analysis of this data was qualitative and analytical. We have tried to put the analyzed data in a specific framework and under certain headings to make it easier to access. The purpose of this study was to show the writing style of the Qajar era and their social and political content. The most important achievement of the researchers  has been that the way these two writers look, which of course is a function of the government's view of domestic and global issues, has influenced their language and caused a difference between the two.

The understanding of narratives is examined and analyzed through a theoretical science known as narratology, and what has emerged from the structuralist foundations of narratology is known as combining narratives. The structuralist idioms and key narratological issues of narratologists' ideas that have been established in this subject will be examined in this study, as well as examining the story of My Bird by Fariba Wafi utilizing the content analysis approach and the information acquired from it. Wafi is one of the female writers who, in the context of female narration in the story of My Bird, has been able to embrace the audience with this story and build a narrative story based on the components addressed in this study termed characterization, focus, and narrative time. The evolution of the characters in the story can be noticed in its evolutionary process by studying these components in the topic of characterization in the realm of direct and indirect description, action, speech, appearance, character strength through analogy, and environment. And the discussion of travel and migration in the external and interior features of the minds of the male and female characters of the story leads to their psychological structure in the discussion of the narrative chain and in the discussion of centralization, Individuals got focalized in discussions of psychological components, and the frequent use of the verb in narrative time discussions became a generalizable result for underdeveloped characters. This article has been done by descriptive-comparative analytical method.

Understanding the events and content of each story is closely related to the time of its narration. Genette, as the most influential theorist regarding text time in narratological criticism, facilitates the discovery of the details of narrative time. The purpose of this essay is to compare narrative time with an emphasis on Genette's comprehensive theory and his structuring mechanisms in the two narratives of Peléas and Mélisande and Zal and Rudabe from three perspectives: temporal order, delay and frequency, in order to analyze the general rules of narrative time and its regularities. This research, with a descriptive-analytical approach based on library studies and with an emphasis on the commonalities and differences of the application of the narrative technique of the time of narration, deals with the comparative analysis of two stories. The narrative structure of these two works, from Genette's point of view, have a different chronological order. The narrative work of Peles and Melisande has a regular linear temporality that gives strength to the dramatic aspect of the work, but in Zal and Rodabe we see the disruption of the chronological sequence of events and numerous past and future predictions. Therefore, Pelleas and Melisande, unlike Zal and Rudabe, does not have a time lapse, and its delay in the narration time in the two stories is based on staging, and the dramatic form has turned these two works into dialogue-filled texts. In addition, the frequency of single quotation in two narrations is the dominant aspect.

With the discovery of iron, in addition to material changes, the intellectual and cultural order of the world also undergoes a transformation. The value, depth, and consequences of this discovery are a modern phenomenon with features  of the age called iron, which creates its own myths and heroes. Iran, as one of the oldest ritual civilizations in the world and the first centers to achieve iron smelting and extraction technology, is not without its cultural consequences. The most famous Iranian hero of this era is Kaveh Ahangar, who appears in the dark and turbulent millennium of Zahaki (Iranian version of the beginning of the Iron Age) and provides the ground for the re-creation of the drinking world by Fereydoun. Despite his reputation and constant influence on Iranian thought, Kaveh is not reflected in Iranian patriotic and religious myths. This has led some scholars to consider him a historical figure made by the writers of the Sassanid theologians, which is certainly unbelievable, because it is incompatible with the intellectual foundations of prehistoric peoples in understanding existence. Kaveh, like other mythical characters, has symbolic motives and metaphorical features. In this research, using archetypal analysis, comparative attitude and library method the researchers  try to study the mythological themes of Kaveh's mediation in Shahnameh and present new results by introducing new ideas to show that Kaveh  is , a prehistoric hero who, for some reason, disappears from the scene of Iranian mythology.

Referring to the stories of the prophets is one of the motifs in most Persian literary textswhich is mentioned especially in mystical literature. Molana and Shams Tabrizi are two great mystics of Persian literature who were influential on each other's thoughts and ideas, and by promoting their thoughts and ideas, they caused prosperity and richness of mystical literature. Researchers have conducted numerous studies on the similarities and points of commonality between these two mystics, but no independent research has been conducted on the place and position of the prophets in the thought of these two. In this essay, the authors have tried to deal with the contradictions and differences of the special viewpoints of Rumi and Shams Tabrizi about the prophets and religious elders in a descriptive-analytical way and with a library method. By examining the works of Rumi and Shams, it can be concluded that Rumi has discussed the lives and stories of the prophets throughout the Masnavi as well as in the Fih Mafiyyah, so that through the story, in addition to attracting the audience and creating satisfaction and happiness, he has addressed his advice and difficulties. To make the way of conduct easy and comprehensible for those who are not able to directly understand these stages and levels are transformed in the form of stories. Shams Tabrizi has discussed the story of the prophets in his speech based on his own opinions and thoughts; But because his aim is not to teach and advise, like Rumi, he does not pay much attention to storytelling and sometimes to conclusions, and in the stories of the prophets, many times he has paid attention to one or at most two events in the life of a prophet.

Hafez's eternal presence not only in the history and literary history of Iran but also in the minds and consciences of Persian speakers around the world, has made him an "eternal memory" and for this reason, he and his poetry have been spoken about in many different ways. But it is still open to the discussion of covertness and indirect and pragmatic expression and confusion over events and biting satires and scandalous ironies and other linguistic tricks that go back to its two sides. In the present article, the structure and content of Hafez's ambiguities prominent features of his style are examined. As a result of the sequence of thoughts and associations, the meanings of the mind are involved and at the same time it never reaches certainty, it has been studied and analyzed. This unique virtue of Hafez's poetry, which distinguishes his words from the words of others and causes its exaltation and immortality, is a framework for expressing ideas that have not been explicitly expressed without danger. It is with this tactic that Hafez stands up to the ruling power and, with its help, overthrows the dominant discourse of the government and helps to free the people from their stagnation and arrogance and dependencies. The data of this research have been provided through library studies and have been described using analytical methods. The most important achievement of this research is that its cover-ups and ambiguities, where something is thought of in the structure of India, show a kind of political structure and power in relation to itself.

A character is a collection of psychological characteristics and psychological characteristics are expressing the psychological differences and  similarities of people with each other. The Shahnameh of Ferdowsi is a work, that the great attention to the character has been paid to. What distinguishes Ferdowsi from other authors is the attention to the psychological and acting characters who are appropriate to the subject of the epic. consciously utilization of symbols indicates an action which is so important and it is related to the psychology. In addition, human also created unconscious and conscious symbols and in order to figure out the function of human’s mind well, we require to achieve those symbols inevitably. This study is conducted by using (descriptive-analytical-comparative) methods and employing library data. This study attempts to investigate symbolic characters who are in the story of Keykhosrow’s Great battle with psychological approach of Carl Gustav Jung.  Since Shahnameh of Ferdowsi is a national epic of Iranian, it has roots in their ethnic and national unconsciousness and this property provides the ability to investigate it based on Jung’s view. The most important result of this present study is: shadow, evil side is incompatible and vile of the human’s psyche and caught in the darkness of inside is realizing the shadows. In order to liberate from shadow, we require to know the dark sides of our character by having a reflection on our inner self. In the process of individualism (self-regulation) with the awareness of true self, the darkness of shadows moves away and individual reaches the true self.

Although defamiliarization has been proposed as one of the topics of contemporary literary criticism, it has existed in all past times, both in form and in meaning, and has guaranteed the development of the form and content of human thought. In fact, defamiliarization is a means of liberating man from his neglect of what was once sacred and valuable to him, and now has been overlooked by him due to habituation. Undoubtedly, poets are among the most outstanding pioneers of human societies, and they have always led people to pay attention to the renewal of the world and rely on the philosophy of previous consciousnesses. The poet Hafez has shown sensitivity to this issue from others and his words have been a clear example of defamiliarization of the ideas of humanization that the governments were using to reverse it by means of their own men . In order to realize his belief, he uses various art-making techniques, such as the use of incongruous adjectives, additional and descriptive combinations, archaism, contrary to expectations, and other tools. This research aims to show defamiliarization techniques and its effect on Social thought, Hafez has emerged. The information of this research was provided through the library method, or using the qualitative research method, it was analyzed and reported. Among the noteworthy results of this research, we can mention Hafez's art in using defamiliarization to fight against power.

Fantasy is a new topic in literature that is rooted in myths and fairy tales. Folk tales are the range of presence of imaginary elements. Fantasy is the most mysterious and horrifying kind of story that, by breaking the barrier of the mind, creates a world full of wonderful events and supernatural beings parallel or tied to the real world. The folk tale of Bustan-e- Khayal is full of these elements and imaginative scenes. the author creates a mythical world to situate the protagonist protagonist in the ear of fourth caliph of the Fatimids, and a world full of imaginary places and fantasy elements. This article uses descriptive-analytical and semiotic methods of fantasy stories to extract fantasy and imaginative elements and tricks of the story such as imaginary places and characters, magic and spells, the function of supernatural elements on the ideal action of the protagonist and The fantastic atmosphere illuminates this legend.The finding of this study showed that: this story is sometimes pure or surreal fantasy and sometimes verisimilar fantasy. The author sometimes invites supernatural elements to the real world of his story and sometimes invents imaginary place and time for the story and new events.

The Book of Scribes (Asfare Kateban) is a different novel whose summary requires substantial care and attention. The different features of this novel are in harmony with the constituent elements of postmodern stories since it consists of several narrations that are somehow related to each other.  But its beginning and ending are unclear. Its beginning is related to one narration and its end is taken from another narration. There are many contradictions and inconsistencies in its components. Therefore, its audience must be a storyteller, and have a postmodern worldview in order to be able to search for its scattered components. But all this feature can only be transmitted to the audience through language. A language that has its own difficulties. It is not transparent and does not value the boundaries of both time and two-time. The language he wants is both an expression and a means of expression on dream and dream data, nightmares, myths, symbols, illusions and imagination. However, the information in this article is provided in a library style and then described using an analytical method. In general, it seems that the author, with many inter-textual references, tries to turn the reader's attention to mythological, historical, personal, social and psychological issues and to show that man is not alone and from the history of our land, the only voice of tyranny and oppression can be heard. It is always written in the absence of oppressed people.

The philosophical problems of modern society have been a concern of many playwrights. One of the reasons for Akbar Radi's fame in Iranian literature is to address such issues. In the United States, Sam Shepard is also a well-known activist. Questioning about human identity and individuality, as well as the relationship of the theatrical character with others, his relationship with society, freedom and desire to acquire desires, are among the topics seen in Shepard and Rady's plays. This article examines these existentialist concepts by comparing Shepard's True West, Buried Child, Rady's Night on the Wet Pavement and Mr. Gill's Magnificent Smile. In each group of plays, the authors reflect the lack of identity, disruption of relationships with others, desires, social responsibilities, and freedom of action. By examining and comparing the selected works of these two authors, in both completely different Eastern and Western societies, the social situation in the emergence of the mentioned philosophical concepts is similar in many respects and, except for a few debatable exceptions, are completely in line. This article aims at a comparative study of these two groups of plays with a view to the existentialist philosophy of Jean-Paul Sartre, and finally proves the disappearance of concepts of identity, inability to communicate in society, isolation and the disappearance of the concept of freedom in society. The purpose of writing this article is to investigate and compare the philosophy of existentialism in the selected works of Rady and Shepherd and to find common themes despite the cultural and geographical differences in them. This research is based on the school of comparative literature. Using a comparative approach in analyzing literary works and other works of art with each other leads to a deeper understanding of the works and erasing the boundaries between literary and artistic works.

In Persian literature, there are many works with the titles of " Majma 'al -Qasas", " Majma 'al-Nawadir "and so on. Valuable and influential works that, along with popularity and acceptance, have played a significant role in the formation and consolidation of stories and storytelling in Persian literature. Among the anecdotes of these books, there are less anecdotes created by the author himself, perhaps most of the authors took the anecdotes from previous sources or the works of his contemporaries and translated them according to the desired theme with artistic ability and in accordance with the common style of his time.Majma 'al-Nawadir is a collection of anecdotes, narrations and parables written by Faizullah ibn Zayn al-Abidin ibn Hussam Banbani, known as Sadr Jahan (d. 907 AH) during the reign of Mahmud Shah Bigara (863-917 AH). In this work, Banbani has used his contemporary or previous sources. One of these sources is Baharestan Jami (with 28 common anecdotes and narrations). The main source of these anecdotes in Arabic and Persian texts was also found in the previous studies of these two authors. Such as books of nathr aldur fi almuhazarati, Tazkerat al-Hamduniyah, muhazarat al'udaba'. Persian sources have a smaller share of this frequency. Despite the commonalities of these two works, Banbani did not pay attention to brevity and Jami to simplification. There are many differences in the expression of the concept of anecdotes.

The subject of the present article is the study and analysis of the narrative element of dialogue in Siavash's story. The story begins with a conversation between Toos and Giv, who has found Siavash's mother, and ends with a conversation between Siavash and Pilsem, the elder brother, who asks him to convey his message to the elders. Therefore, Siavash's story is basically dialogue-based and all the information that the story is supposed to provide to the reader is transmitted to him through dialogue. In addition to this dialogue, in relation to other elements of the story, its different functions reveals. Ferdowsi uses it to describe and introduce the characters of the story. Shows narrative actions and conflicts, indirectly presents its idealistic thoughts to the audience. It objectifies mental phenomena, points tothe psychological problem of mental connection and language, and shows in practice that the functions of dialogue cannot and should not be neglected in the study of the story. The data of this research are provided through library studies and after classification, they are described using analytical method. This research shows more than anything that Ferdowsi, as a storyteller, not only knows the elements of the story, but is also more aware of how they work.

Social features are the elements or constituents of a community, without which it is not possible to analyze that community. Shahnameh is important as a work arising from cultural, historical, and social heritage. The richness of this work and its importance are so much that many historical and epic epopees have been written by imitating it, and Tabrizi’s Shahanshah Nameh is an example of them. Making an investigation into the social components in these two works not only leads to the clarification of the ritual of life from Ferdowsi's lifetime to the end of the Mongol rule, but also clarifies the similarities and differences of the social components in these two works. No research has been conducted on this topic so far and the existing cases have only investigated some social components in the Shahnameh. The author seeks to prove the hypothesis that king is the main person of the country in these two works. The results of the research show that the people in the Shahnameh are aware and involved in the politics of their country, but they submit to coercion and bullying in Shahanshah Nameh and do not have any roles in determining their fate. This indicates the suffocating atmosphere of the Mongols' rule during the writing of Shahanshah Nameh. In addition, Shahanshah Nameh is similar to Shahnameh in components such as customs, celebration and mourning customs, and some war customs, but the ones such as the ruling style of kings, social justice, and public awareness are different in these two books.

Beauty from the perspective of Molavi is the manifestation of the truth and the appearance of God's grace to the universe. But it is the science by which you might, perhaps, discover the advent of a miracle of abstraction to the world of testimony. Molana is in the position of a great and rare mystic, especially after meeting Shams, where his eyes were closed and his heart was opened. In all parts of the universe, he has observed the light of truth and has tried to draw a picture of his observations. This article attempts to examine part of this understanding of the notion that it contained the beauty and appearance of the universe. The data related to the article with the mode of library research is obtained, and written, in a qualitative, descriptive and analytical report. The authors' goal is to recognize Molana’s perception of beauty and the results show that he has found the connection between beauty   and the source of beauty  due to his forgetfulness and the use of intuition and illumination in an incredible degree but, indeed, the chief thing about him is that he has organized  beauty into the central metaphors of his thoughts, that is to say, the resignation and  the testimony of the unseen.

Sayye Bahaeddin Mostoufi is the neglected poet that has not received any recognition in the books of the literature history . His name is only mentioned in some of the literary notes, just like finding treasures in the old ruins . He had true expertise in numerous scientific areas of mathematics, geomancy and numeric, poetic techniques, chemistry, with vast knowledge of Greek / Babylonian/ Hebrew writings, Nastaliq calligraphy and scripts, very knowledgeable in finding marvels of the science of Arouzi poetry . He wrote great poems in numerous poetic forms. But alas, he has received no recognition . There are many poems of ghazal, ode, and ghateh type left from him that reveal his Irfan or spiritual thinking . The contents of his poems are mostly in the praise and eulogy of the Shiite Imams, and in particular Mola Mottaghain Imam Ali, the noble man of the men and the lord of the braves. The present paper has addressed the achievements of this notable poet in scientific disciplines as well as examining the literary devices employed in his works.

This article aims at examining the subject of colors in The Shahnameh, enumerating the reasons for the choice of colors used in the pivotal and important banners of this great poem. Violet, red and yellow have the highest frequency in The Shahnameh because the sage poet’s selection of the used colors in the banners has not been random. In other words, pondering over these colors which are pregnant with meanings and beliefs could guide us to know their belief in Ahura Mazda, Mitra, Anahita and other ancient elements and Zoroastrianism. On the other hand, the heroes’ personalities match the colors of their banners. The present paper examines and discusses the color and the inscription of Rostam and Bijan’s banners. This survey not only shows personality dimensions of the heroes psychologically, but also from mythological perspective expresses the relation between that friend and lord Bahram that is representative of power and adoration. Meanwhile, it has been proven that after ages how the collective unconscious of a nation moves and travels to reflect their beliefs in the coming periods through the clear mirror of poetry and literature and to see its lucid reflection in various languages like the repeated story of love. Colors and the psychology of the banners’ colors are expressive of Totem, the unconscious and personal characteristics of a hero in The Shahnameh. This article has employed the method of description and analysis, using the new theories of psychology of colors in The Shahnameh.