farrokh hajiani

Tangestan County in Bushehr province is divided into two districts: centeral and Delvar. Bolkheyr village is the central part of the rural province of Bolkheyr in Dalvar district. Bolkheyr Dialect is a variation of Tangsiri dialect (Tangestani). In this research, the aim was to investigate and describe phoneme structure of Bolkheyr dialect. To gather the needed linguistic data, this study made use of interviewing the proper speakers (informant), audio recording of the interviews, and phonetic transcription of the audio recordings. The method of this study was a mixture of field research and descriptive-analytic research using library instruments. The data gathered using the aforementioned instruments was analyzed using the International Phonetic Alphabet (IPA). This study investigated alliteration, distribution, and features of both vowels and consonants and examined the phonemic processes and syllable structure of Bolkheyr dialect. Research findings indicated that Bolkheyr dialect includes 25 consonants and 9 vowels (6 Monophthongs and 3 diphthongs). All consonants in this dialect are aspirated. Bolkheyr dialect has two more consonants than the standard Persian: /w, ŋ/. According to the syllable meter, syllable structures of this dialect are divided into three main groups of light, heavy, and super-heavy. All in all, the representation of cv(:)(c(c)) can be used to show the variety of syllable and phonemic structures of Bolkheyr dialect. In this dialect, all syllables start with a consonant and consecutive consonants cannot co-occur in the beginning of a syllable. In addition, like Standard Persian, lexicons never end in two consonants. The most frequent phonemic processes in this dialect are assimilation, dissimilation, elision, epenthesis, metathesis, and in some cases a combination of some of these processes.

For the first time, Wikander, with his research on Mahabharat and the Shahname, suggested that the warrior class among the Aryan people was an independent class of social structure, and that the clergy and the peasants constituted two other classes. By placing the group of rulers next to the clergy in the first class and examining the social structure of other Indo-European peoples, Dumézil extended the theory of the threple systhem social structure to other societies of this nation. He believed that in addition to the social structure, gods, families, and even more detailed concepts such as medicine, fire, and Farrah in Iran followed this structure. But by examining these issues in more detail in Shahname and Mahabharat, we can say that many of Dumézil's analyzes can be criticized. In this article, an attempt has been made to critically examine the foundations of Dumézil's theory based on the myths and epics of India and Iran, and to critique and analyze this theory. According to studies, it seems that social classes and other concepts that Dumézil emphasizes are not very separable and demarcating. On the other hand, the peasantry in Indo-Iranian beliefs was not as important as other classes and Contrary to Dumézil's view, craftsmanship has a long history in these societies.

One of the most controversial acts of kings in Shahnameh is Goshtasb's attempt to kill Esfandiar. Goshtasb's interest in being a kingdom is generally cited as the reason for his action. In Shahnameh, Pashtun mentions this issue, but there are a few things to keep in mind in this regard. First, Pashtun is Goshtasb's first child and should be his crown prince, but he does not claim to be a king. Second, Goshtasb later transferred the government to Bahman. Moreover, examples of attempts to transfer power to grandsons can be seen in Iranian stories and the epics of some other countries; it is especially an Indo-European theme. Also in Iranian beliefs, girls are one of the mediators of Farrah transmission. Accordingly, in this article, we have tried to investigate the reasons for Goshtasb's attempt to kill Esfandiar. Based on the analysis, it can be said that Goshtasb's attempt to kill his son is a recurring theme and that the transfer of kingdom to a grandson was considered as a powerful transfer. According to the form of transmitting Farrah by girls, Goshtasb's Farrah reaches Homay, and Bahman inherits Farrah through his mother. Goshtasb also tries to behave in such a way that Esfandiar does not become a king because he does not have Farrah.

Eliade believes the ritual travels of heroes is one of the main themes of epics. On the other hand, Iran is one of the most influential societies in shamanic rituals and shamanic manifestations are seen in many Iranian epics. Esfandiar's Haftankhan is one of the examples of the connection between Iranian epics and shamanic rituals which includes the basics of ritual travel. In this story, Gogsar is a symbol of the novice guide shaman and the stories of Haftkhan are symbols of initiation, the arrival of the learned hero in the associations and his journey to the dead's world to bring back the souls of the sisters. In this article, an attempt is made to compare the manifestations of the initiation ritual in this story by comparatively checking the stories of Esfandiar's Haftkhan with the shamanic passage rites and show why this story is his initiation. The article will also show that Esfandiar in the third stage passed the rites of initiation successfully. And the stories that follow are a description of his journey to the underworld to restore the soul. This task was performed by shamans in ancient societis.

Investigating into imaginary images in Manichaean Verse Texs: Emphasis on MetaphorAbstract: Among Iranian literature before Islam the Manichaean literature differs evidently from other Middle Persian works. Although the Manichaean literature has followed ancient literary traditions it has experienced other fields due to its dependence on non-Iranian literary movements such as Mesopotamian. Under the high influence of their religious leader, Mani, the Manichaean literature benefited from Aramaean literary traditions, used new literary paradigms and allegory, simile, trope and metaphor due to its mystical content; such literary devices presented a type of perfection in rhetoric and were new in Persian literature. In present essay metaphor is examined in the Manichaean literature in a way that the types of literary devices and poetic imaginations indicate a long and continuous history beyond Persian literature. The metaphor used in the Manichaean poems indicate a type of perfection in poetic imagination used by the Manichaean views and at the same time, are very important in viewpoint of Iran literature history. Having examined the metaphors in this essay the most frequent metaphors are as follows: the explicit metaphor, allegorical metaphor, Tabaeieh metaphor (When the metaphor is a verb or one of its derivatives) and antiphrasis, respectively.