zahra riahizamin

 Proverbs or proverbs are short words in rhyme or prose that include an important and extensive part of the literature and social culture of the people. The use of proverbs is very common in popular culture. The content of proverbs is mostly moral, social concepts, advice, wisdom, politics, orders and life experiences. Proverbs are sometimes allegorical and summarized phrases from stories that, while short, have a deep and lingering meaning; And sometimes they are a compact of previous knowledge and wisdom. Considering that in most cases proverbs do not have a specific speaker and an obvious time of origin and have been passed down orally from one generation to another over the years, sometimes the speakers have made mistakes or deviations in their vocabulary when using them. The principle of the proverb is no longer compatible with its practical and old (original) meaning. In this research, we have tried to find the correct and original form of the proverb "The star of becoming easy".

 The method of this research is based on document review and library studies. In this research, first, by referring to hundreds of important and reliable historical and literary works, we collected what was said about the stars Sohail and Saha in astronomy, literary images of poets, works of astronomers and commentators, and ancient Persian and Arabic proverbs. Then by categorizing and analyzing them, we have deduced the original form of the proverb.

 In this research, by examining how the knowledge, beliefs and descriptions of the predecessors about the stars Sohail and Soha are reflected in the scope of the history of Persian culture and literature, the authors have shown that the star Sohail in ancient Persian literature is a symbol of brilliance and greatness, and this star is contrary to Saha, which is a symbol of wisdom and invisibility, has never been described with attributes such as rare and invisible, and it has not been used ironically, and contrary to what was known in recent centuries that Sohail blows once a year and is rarely seen, this night star It was seen many times and the ancients never considered it as a symbol of invisibility or rareness.

 Based on the findings, the authors of the article have come to the conclusion that according to evidence such as Naser Khusro"s poem, which compares the simultaneity of its fame and disappearance to the star of Saha, and the verses that compare its appearance to Sohail"s star, and its disappearance and rareness to the star of Saha. have attributed, the correct form of the proverb "the star of Sohail" is "the star of Soha".

Abdolvaasse Jabali is a poet of the sixth century AH which the majority of scholars know him as someone changes the style of Persian poetry from Khorasani to Iraqi. This paper seeks to investigate the factors of the Simile in his Divan with a qualitative research method, an analytical-descriptive type and a text-based approach. Also if necessary be used of comparative and contingency methods. The analysis of the poems by Abdolvaasse Jabali shows that the calling of the chain of Moshabahon beh of one family that has realationships , which is in line with each other, is a coincidence of a similar arrangement for two sides and with two different faces in one verse, changing  the place and the way, the Simile of the letters, and the variety of Moshabah & Moshabahon beh, among the reasons for the strangeness of Simile in his poems; to the point where the poet can be said of a simile more than a literary array and in the direction Being aesthetician, as an array, and for the pride and declaring discourse, the dominant content in his Divan is underneath a layer of bizarre, reticent, complex and Blindfolded is hidden.

Proverbs are important parts of popular culture and are mostly taken from people's lives. Foods that play an important role in people's lives are of the most important elements widely reflect on proverbs. They are used in various ways with various topics in this branch of popular literature. In this article an attempt is made to study the different aspects of this reflection by the means of descriptive-analytical method, qualitative content analysis using library documents. The findings show that foods have played an important role in shaping the cultural identity of this people and their proverbs. Geographical environment and cultural- religious- social perspective play a key role in making proverbs based on food. Elements such as cooking utensils, material contents, utensils used for taking food, rituals surrounding taking food, difficulty of cooking food and written form of foods have been considered in the proverbs to address issues such as disturbing work of others, proper upbringing, forgetting the past, hospitality, worthlessness of gifts and people, complaint of destiny, imposing something upon someone, poverty, restraint of profiteering, contentment and as the most important, making effort. Entirely, the reason of proverbs is constituting the ethical issues in a society.

The Sassanid Empire is an important part of the Shahnameh. In this section, Ferdowsi, explains in detail the events of the reign of Khosrow Parviz, the revolt of Bahram Choobineh, Khosrow's escape to Rome and receiving an army from the Roman emperor, and his return to Azerbaijan to fight Bahram. According to the Shahnameh, in this route, Khosrow passes through places called Yazdansaray, Bahleh, Karestan, and Manuy, and enters the city called Varigh. In this city, he receives an army from the Roman emperor and returns to Azerbaijan, where he fights Bahram in the Duke Plain and defeats him. Because Muslim geographers did not have complete information about the territories occupied by the Roman Empire, the names of these places are either not mentioned in the geographical sources of the Islamic period or are mentioned in other names. In Shahnameh manuscripts, the names of these places are written in various forms, which shows the ignorance of the scribers of these places.

In this research, an attempt has been made to determine the geographical location of Bahleh, Karestan, Manuy, Varigh and Duke and in some cases their other names based on reliable sources. The research method is descriptive analytical using library resources. Literature review For the first time, Monshizadeh (1975) researched the state of geography in the Shahnameh. In his research, he has studied the geographical location of Mazandaran and some other places in Shahnameh. The guide of the geographical map of Shahnameh is the  result of the researches of Shahidi Mazandarani (1377) in the geographical names and also the names of the people in Shahnameh. Ghorbani and Zomorrodi (1396), in a research in thirteen chapters, have analyzed the geographical names of Shahnameh; despite the efforts of the authors, in some cases, there is no comprehensive information in their research. Aslani and Purtaghi (1398) have also studied the geographical names of Shahnameh. They provide more complete information than Ghorbani and Zomorrodi. Farhange joghrafiyaye tarikhiye Shahnameh, compiled by Seyedi (1399), is the latest research on the geographical names of Shahnameh in which all the geographical names of Shahnameh have been extracted and the changes of names and geographical places from the past to the present have also been expressed.

In Shahnameh, the escape route of Khosrow to Rome is described in detail. Ferdowsi called the first place that Khosrow enters "Yazdansaray". Yazdansaray was one of the monasteries close to Madain. Historical sources refer to several monasteries located in the south of Madain, and it is obvious that they were not located on the way of Khosrow to Rome. Normally, that monastery (YazdanSaray) should have been located in the west of Madain on the way of Rome. Then he reaches the Bahleh tribe near the Euphrates. According to Dinwari, Khosrow went to the monastery after entering the city of Hit, and then reached the Arab tribes that accompanied him to the banks of the Euphrates(Dinwari1371:115-121).After crossing the Euphrates, Khosrow entered the city of Karestan, the first border city of Iran and Rome. Ferdowsi explicitly states that the Roman emperor called this city Karestan (Ferdowsi, 1393, vol8. P.81-82). So Karestan must be a Roman name. To determine the location of this city, the inscription of Shapur I is very helpful; because Khosrow, in order to go to Rome, must have passed through the same route that Shapur I had passed before him. After crossing Karestan, Khosrow reached the city of Manuy and then Varigh. Isidore of charax , in the description of the distance between the cities along the Euphrates River, mentions  a fortress that was called Mannuorrha Auyreth (Isidore of charax , 1387: 35). Mannuorrha Auyreth brings to mind the names Manuy and Varigh, which are also mentioned in the Shahnameh. Shapur I also captured the city of Edessa at the end of his campaign. So varigh must also be near Harran, and Manuy must be a city  between Harran and Edessa. After receiving an army from the Roman emperor, Khosrow went to Azerbaijan and encamped in the Duke Plain. According to Theophylact the battle of Khosrow and Bahram was in a mountainous area, near Ganzak and the Belarat River. He also writes that Khosrow's troops in this area were forced to divide into three groups and enter the battlefield in three ways (Theophylact,1986: 180). Minorsky suggests that Duke is the Dule, an area East of Orumiyeh Lake near Maragheh (Minorsky,1379: 12-14). Ferdowsi describes the battlefield as a mountainous area and also refers to the "Three Dukes Road"(Ferdowsi ,1393, vol8, p121).

By examining the inscription of Shapur I, the sources of Byzantine historians and its correspondence with the reports of Muslim historians, the position of the mentioned areas in Shahnameh was determined. The Location of Bahleh tribe was between Hit and Raqqah and Khosrow reached this tribe between these two cities. Karestan is the Roman name of the border city of Harran (Carrehae), which was changed to (Kar + Stan) in the Shahnameh. The name Manuy is derived from the combination Mannuorrha Auyreth and it is the name of the fortress in Edessa / Urhāy. Varigh / Urigh is another pronunciation of Auyreth =Irrite, the name of an ancient city located northwest of Mesopotamia, between Harran and Carchamishe, and today called Irridu / ordi. In Mazandarani language, Duke means difficult path, precipice and valley. Considering the division of the troops into three groups and the mountainous positions of Duke and Ganzak, Ferdowsi meant of Duke and Three Dukes Road, should be that Khosrow crossed the three massive divisions through three difficult roads / Valleys and precipices. Also in Shahnameh, Duke Mountain, Duke Plain and Three Dukes Road refer to the hard road, Valleys and precipices of the battlefield.

The Educated poet land of Iran in the thirteenth-century AH, which coincides with the Qajar dynasty in Iran, as in previous periods, has nurtured many poets. Due to the historical proximity of this period, there are relatively many biography of the poets available to the literary people who introduce the poets of this period. One of these biographies of the poets is Mehake shoara, written by Mohammad Saleh Shamlou Khorasani. Although the poetic style of this period is called return and has defined characteristics, the Mehake shoara biography of the poets provides to the researchers with new information by describing the poetry of thirteenth-century poets. this article introduces the poets of this period and examines the characteristics of this literary period Based on the information that this biography of the poets provides to the readers.

The components of the imagination, especially the Moshabbahonbeh and the Mostaaronmenh, with a vast and unlimited capacity for lexical, semantic, artistic, and literary, play a key role in the structure of the Simile and Metaphor? The present study seeks to investigate how and why elements of imagination are selected in Persian poetry in relation to their subject area,with using qualitative research, analytical-descriptive method, and textual research method. The findings show that in addition to the  aesthetic Dimensions , Epice, Lyrice, Mystical and educational of the subject of poetry, it has a significant role in the selection of the imaginary components. It should be noted that in the context of the imagination and the subject matter of the poems, the frequency of applications is often considered.

Attitudes of various religions and schools of beauty, plays a decisive role in form of their artworks and contents. In eastern civilizations, in most times for the long time, the art has been accompanied with an artistic view, faith-spiritual or mythological and its purpose was to draw more people into absolute beauty. Examining aspects of cultural and ritual art approach in the East and with the study of ideas, different perspectives and worldviews, we can define an acceptable offer of art and we can take a look at the holy and religious art that is result of the east civilization, with a mythological-literal view. In this paper that is done using a library and analytical-descriptive method, we tried to show that the true art, truth of the beauty and the creator of the beauty and perfection of the creator and the philosophy, in addition to introducing the magnificent original art.

Bānu Goshasp Nāme is the only heroine whose character and behavior provides the material for an independent Verse Book. Among the epic verses written after Shāhnāme، the two works named Borzoo Nāme and Bānu Goshasp Nāme became prevalent in a district called Koohmarre Sorkhi. In this area، the oral narration of Bānu Goshasp Nāme، is an integration of epic and mythological beliefs whose analysis، apart from recording an absolutely original version of this verse، reveals some aspects of traditional beliefs of this old community. This article، after introducing this oral version، examines its similarities and differences with the written version and shows the impact of the mythology on the history of this narrative.