جستجوی مقالات مرتبط با کلیدواژه « anima » در نشریات گروه « ادبیات و زبان ها »

The issue of gender connection and language and the language specific to each gender is known as linguistic behavior in the topics of grammar, terminology, meaning, and conceptualization.The interests and habits and intellectual, linguistic and verbal tendencies of both men and women show that the topic of female and male is important in the presence and extent of using vocabulary for each gender.The culture of the society has determined the language and the way of speaking and the choice of words for each gender.Part of the topic of female and male archetypes of anima and animus is revealed in the context of language, text and linguistic behaviors.This research will investigate the gender signs of feminine and masculine words in the anima and animus aspects of the text of the stories by the descriptive-analytical method and the library study tool. In order to understand the connection between linguistics and psychological criticism with the literary types of stories and novels, it is necessary to conduct comparative-analytical studies. In this research, the results have shown that the realistic style and the reflection of the society's culture and the spirit of the nation in the stories of Al-Ahmed and Daneshvar have caused the expression of anima and animus in the language of the characters to be less. These two authors do not show such unusual contradictions in the society of that period.The prominent elements and components of feminine and masculine words in the manifestations of anima and animus in the works of Jalal Al Ahmad and Simin Daneshvar are:Emotional, romantic and caressing words, abusive and harsh words and sentences in women's speech, color words, children's words, adjectives for women or men, words related to the roles of women and men in the family and society, language related to communicating with the opposite sex, words that specific to the appearance of women or men, interrogative words and formal, standard and popular words and Feminine and masculine words superior and inferior.

The psychological facts unquestionably support the dual dimensions of human sexuality. Yung, one of the great psychologists, believes in the existence of a male sense called the animous in the female entity and a female aspect called the anima inside the male. He considers these two archetypes, which are imprinted in the human collective unconscious, to be effective in the formation of human personality and behavior. Literature is considered to be a suitable scope and bed for the emergence of the collective unconscious and what it contains. Literary writers, like all human beings, in addition to the individual unconscious, are influenced by their collective unconscious in creating literary works. Abd al-Salam al-Ujayli, one of the great writers of Syria, who played a prominent role in the development of narrative literature in the Arab world, especially in Syria, is among these writers. Based on this, this article seeks to show the role of the the anima and animous of human existence in the formation of the characters of this author's novels. the results show that all the positive and negative forms of these archetypes can be found simultaneously in Ujayli's novels, but their negative aspects, which can be found in traits such as: prostitution, lust, seduction, betrayal, jealousy, surrender and tendency It is manifested in rebellion and disobedience, and it is more reflected in Ujayli's novels. Anima archetype has played a more colorful role in the formation of characters and the course of events in novels.

According to Jung, the Swiss psychologist, human subconscious has a collective aspect that is filled with inherited archetypes from its ancestors. As the matter of fact, this legacy can affect human thoughts and feelings. One of those archetypes is called anima, which refers to the character of a woman hidden in every man. Considering those work that come from masculine feelings, especially those that have a romantic theme, it is better to see the traces of anima. This is due to the fact that the woman inside the man has the opportunity to reach the stage of emergence and manifestation in such work. This research, implementing an analytical-comparative method and a comparative approach of the American school of thought, considers the similarity of literary work and ,as the result of the commonalities of all human beings, carefully examines this archetype in the love poems of two contemporary poets; Mahmoud Darvish and Fereydoon Moshiri. The results of this research show that anima can be used as a common basis in comparing the poems of two poets; Because although they are from two different cultures and races; But together, they have used many positive and negative anime functions and projections. When they feel sad, afraid, empty and dead, they are in control of negative anime and when the wife of the heart and the lady of the dreams call all their goodness and beauty and wish to join her, they are dominated by their positive anime.

Problem Statement: 

According to Carl Gustav Jung, in addition to the personal unconscious, human beings have a common part called the collective unconscious. The contents of this part of the soul and mind are archetypes. Archetypal critique is one of the main approaches of contemporary literary criticism that explores the nature and characteristics of archetypes and their role in literature. Among these archetypes in the present study, the archetype of anima is discussed. Anima is the feminine half of men’s existence that can change under the living conditions of any person and its positive and negative manifestations can be manifested. In the field of literature in different cultures, we also see the birth of strong themes by this archetype, so it is necessary to study products such as novels that are more dependent on the individual’s consciousness based on psychoanalysis. In this regard, the present study investigates the manifestation of this element in the psyche of Ibn Arabi in the novel Mawt Ṣaghir (Minor Death) by Mohammad Hassan Alwan, a prominent Saudi writer. Using a descriptive-analytical method, this paper shows that anima has a significant effect on the creation of events and incidents in the story and has created grounds for conflict between the characters. The findings indicate that the positive manifestations of the anima have been manifested in the form of lover, guide, otad, etc. 

Research Methods: 

One of the most popular types of literary criticism in recent decades has been psychological critique based on Jung’s theories. Jung’s school of psychology, known as Analytical Psychology, is especially famous for its collective subconscious and its contents, the archetypes. In addition to the individual unconscious, Jung believes in a deeper layer called the collective subconscious for the psyche, which is common to all human beings. One of the most important archetypes that Jung addresses in his theories is the anime archetype, which represents the female psyche. In other words, “Jung was the only twentieth-century psychologist to distinguish between male and female psychology” (Sanford, 1980, p. 5). This study analyzes the manifestation of this element in the psyche of Ibn Arabi's character in the novel Mawt Ṣaghir (Minor Death) by Mohammad Hassan Alwan, a prominent Saudi writer. Considering that the archetype of anima at different levels is reflected in the main character, familiarity and integration with one's own anime lead to what Jung refers to as the archetype of happiness, explaining why research is needed.

With the help of the evidence extracted from the novel, this paper deals with the similarities of Ibn Arabi's mistress to the concept of anima in Jung's theory and shows that the descriptive-analytical method has a significant effect on creating events and incidents in the story and the context of conflict it has created. The findings of the study indicate that the positive aspects of the anima are manifested in the form of lover, guide, otad, and so on. In sum, the characteristics of the anima that Jung referred to are consistent with the characteristics that Alwan intended for the characters. In other words, obvious manifestations of the archetype of anima can be seen in the Mawt Ṣaghir of Mohammad Hassan Alwan, which reminds us of the influence and role of the collective unconscious in the creation of this work.

Ferdowsi's Shahnameh, as one of the masterpieces of Persian literature, is rooted in ancient ideas and beliefs. The Shahnameh, like any great literary work, is rooted in the collective unconscious. The purpose of this article is to show that the Shahnameh, from the perspective of archetypal critique, is a vast collection of symbolic concepts and archetypes. This article seeks to identify and explain one of these archetypes. In this article, the character of Piran Vise in the Shahnameh is analyzed from the perspective of Anima's archetype. The main question of this article is how a great work such as Shahnameh, Anima's archetype, can be seen as one of the contents of the collective unconscious. According to Jung's theory, we all have a significant amount of other sex capacities. Therefore, we have masculine and feminine attributes. Often, various factors that affect the sociability of women and men prevent the occurrence Anima of in men. However, in Shahnameh, in some cases, Anima is manifested in men in the form of special moods and feminine behaviors, and this makes the character of men more balanced. This article concludes that attention to the inner aspects and voices, in men and women, flourishes and perfects the character. This article is an analytical-descriptive study based on library studies.

The chanting of the mysterious and mysterious Maulana mirror has always been regarded as open and interpretable texts due to semantic complexities and linguistic art, and has been spoken about in various perspectives. Ancient critique of the literary model has been the source of psychological criticism that has flourished in recent decades, as in other interdisciplinary studies. This article, which examines the themes and images of Anima in the human body of Men's Books, paves the way for the next litter of literary works, and reflects the universality of the human message and the feelings of art poets such as Rumi. In this study, with the view of Yang's psychoanalysis school, from the old perspective, a pattern has been addressed to the Rumi poetry world and has been addressed to Anima's bold and repeatable personality in the story of her Arab man; a comparison of the manuscripts with ancient Anima-Yong pattern suggests a very similar resemblance Or even his complete adaptation to that ancient image

The critique of the archetype of literary texts is a valuable critique from an anthropological and epistemological point of view because it shows the depth of the poet or writer's thought. Nezami, the great Iranian poet, is one of the few storytellers who reflects on the psychological characteristics of the characters in his story and explains their stagnation and dynamism in connection with "Anima and Animos". In this article, the main characters of the two stories, Khosrow and Shirin and Lily and Majnoon, using Jung's archetypal theory, which is part of his theory of individuality, to examine the influence of men's feminine nature and women's masculine nature on their psyche has been. The relevant information is obtained using the library method and then described using the analytical method. These two stories show that Nezami, without being aware of Jung's theories, simultaneously emphasized the role of women in transforming men's personalities. This study shows that the women of the story, Shirin and Lily, of course, with the significant differences that can be seen in them, have been able to transform their men in such a way that at the end of the story, they become different human beings than at the beginning, have been become.

Archetypes are common aspects of perception that appear in different places in identical forms, it means that instinctive thoughts are in the nature of all human beings. Epopee of korogli is the epic-lyrical poem that describes the story of "Roshan", known as korogli, the judge hero of the Turkish nations. This work is very rich in terms of common archetypes among the nations. This article studies   Descriptively and analytically the various symbols and manifestations of anima  and animus as  in Epopee of korogli .Important archetypes of anima can be seen in this work in various forms: the  anime mother: In the form of natural phenomena as Chanlibel and Qushabulagh,the beloved anima , In appearance Momeneh as the negative anima of hero and Negar as the positive anima and the guide anima also in   appearance of Negar. Of course, because of the special position of women in Azerbaijan, the role of the guide anima is more important, that without Negar, it will not be possible attain to individuality of hero.

It could be said that Nezami’s Haft Peikar is a book about the unity of Hero and his holy joining to his Anima which leads to a sort of self-awareness according to a variety of symbols or meaningful metaphors. The appearance of collective unconscious archetypes of this book put it in an aura of ambiguity that cannot be understood unless by psychological approaches to myth. The archetype of “archetypal woman” or “archetypal mother” in symbolic travel of Bahram and his different steps of self-awareness examinations is a movement from the deepest layer of darkness to the heart of lightning. In the stories of this book, some kind of deficiency and lockage in Hero’s psych cause him to move and travel to open the unknown windows. According to Nezami’s report, the mysterious life of Bahram changed him into a mythical hero that at the end of his life was an aware man who reached a kind of metaphysical individuation. The main concern of this article is the Bahram’s travel which happened in order to reach a kind of regeneracy and the consequence of events and their internal connections empower the self-awareness process of the Hero. The aim, by revealing the psychological side of myth and analyzing the symbolic elements in HaftGonbad’s stories, is to investigate the internal connections between stories and make all fictional actions and reactions meaningful in line with improving the Hero’s metaphysical side. It should be said that the approach of this article is analytical-descriptive.

The mythical critique is a branch of literary criticism that is most influenced by Yong's analytical psychology school, and examines myths and ancient prototypes in the structure of the literary work. The main point of connecting these two domains is the scheme of the “collective unconscious memory” and then the “ancient prototypes” that can manifest themselves in myths. Ancient prototypes that form the structural basis of myths are the primitive patterns of human psyche. The most famous of these ancient prototypes are Anima and Animus, which are the element of the evolution of the unconscious psyche of men and women. In this paper, the novel of Kaleidar, written by Mahmoud Dolatabadi, is studied on the basis of the mythical and ancient prototypes critique views to examine how the ancient prototypes of Anima and Animus are observed based on the characteristics of these ancient prototypes in female heroes of the novel.The results indicate the ancient prototype of Anima is visible in the beloved, the mother, the seductive woman, the inspirational woman, the living woman, and the manifestation of Anima is obvious in a woman with a masculine thoughts motivated by her husband, mother and sister. Animus's prototype is also visible in masculine behavior and spirits in women of Kaleidar.

Archetypal criticism is one of the remarkable approaches in literary criticism which deals with variety of archetypes in literary texts.  Shahriar -nameh is counted among heroic epic texts after Shahnameh and deals with the destiny of Shahriar the son of Borzu.  After close inspection of this work, outstanding archetypes are drawn out and analyzed according to Jung’s theory.  In this epic the hero in order to attain individuality has to overcome obstacles.  At first he fights his own shadow and starts a challenging journey.  Along the way a wise man accompanies him to guide him through the dangerous path.  Demonic forces such as demons and dragons which are the manifestations of shadow appear on the path  whom Shahriar fights. Also he passes successfully from the haunting and fantastic places.  Next, he encounters a beautiful enchanting mistress and a witch, manifestations of his own anima in the epic with whom he struggles.  Sistan is regarded as the representative of stream consciousness from where Shahriar’s journey begins, then after experiencing individuality and perfection in the land of unconsciousness (India) he finally returns to his own family regaining his consciousness and in this way completes the loop of individuality connecting its end to the beginning.

In Ferdowsi’s Shahnameh,in heroic and mythical era, we face that girls propose boys or women propose men that is not compatible with today’s culture and customs, while this is the fact that formed from the period of heroic and beginning of the first government’s which formed on the cycle of farming and ranching and the needs of having developed lands. Heroes who had special power and strength in wars, could hold the honorable authority after kings or even better than kings; however, the daughter of outstanding people and princesses wishing to marry with heroes to have healthy and strong children who respect the family’s rank. The researchers of this study aimed to work on Anima and Animus that exists in women and men unconsciousness, and appeared as intrinsic and extrinsic motivation in consciousness by using psychological approach of Carl Gustav Jung, the well known western psychologist. It also aimed  to investigate the performances and consequences of forming Anima and animus as both positive and negative.This  investigation used a descriptive, analytical and comparative method. It demonstrated that the choosing of  a spouse in Shahnameh in the heroic era, was placed in the unconsciousness of story’s characters, and women can be the symbol of postitive and negative anima which is exists in the human psych and was influential in the destiny of kings and heroes.

The analysis of contemporary novels is one of the most important approaches to the narrative critique through the "individuality process" pattern based on Carl Gustav Young's vote. This pattern is about the self-consciousness of self-consciousness and growth. The research approach of this article is to analyze the novels of Prince Touraj Zahedi's house based on the model of Young's individuality process, because the discovery of these concepts and their use in modern literary criticism has many uses. The main purpose of this research is to adapt the mystical journey of Reza Razavi's personality to the pattern of Young's individuality process, which makes the hero of the story come to an unity with his inner self, control the negative aspects of his soul and restore his soul to life. This essay uses an analytical-descriptive method to ascertain that a person needs to be familiar with and integrate with an analogue of mask, anima or animus, and to integrate with them in order to eventually achieve the process of individuality. Research findings indicate that Reza Razavi, the main character of this novel, is invited to search the inner world for human perfection. In order to understand himself, he traverses all stages of ritualistic conduct by knowing Anima, receiving ancient guidance and battle with various aspects of his shadow.

Anima archetype discussion in nazar ghabbani and nader naderpoor Human nature involves two areas i consciousness and unconsciousness and consciousness  which is originally discovered by Yung.It is divided to two part: individually and cumulatively. In Yung's opinion cumulatively unconsciousness is innate and general and involves contents and manners that forms common physically background and it involves different kinds that one of them is anima.Anima hides in deep consciousness that has a for source and indicates that each person shows some opposite sexes features in his life that actually refers to her femininity features.In Nizar Ghabbani's poems and  confirm as a lost half in mans nature, that has a special station in poems of poet. By studying anima in nizar's poems we can express that the out burst of this old pattern of unconsciousness in his poems appear from symbols and abstract senses. And also is obvious in forms like femininity tree, black eyes, water, spring, inspiring anima, and etc.He also express about women's features like fruitfully , birth, growth and its relation with natures element. All these express that it is in fienced by it's inside anima and his poems reflect this relation.Anima hides in deep consciousness that has a for source and indicates that each person shows some opposite sexes features in his life that actually refers to her femininity features. In this research anima determine. Anima hides in deep consciousness that has a for source and indicates that each person shows some opposite sexes features in his life that actually refers to her femininity features. In this research anima determine.Anima hides in deep consciousness that has a for source and indicates that each person shows some opposite sexes features in his life that actually refers to her femininity features. In this research

 Archetypes are considered as shared heritages within men’s collective sub/consciousness. Carl Gustav Jung first coined this concept. One of the most common concepts in archetypes is love, which belongs to all human cultures. Love as a common human experience can be considered an archetypal form embedded in the human psyche. Thus, it has been attended to within psychology departments too. Among those primeval archetypes described by Jung is the Anima (male’s female spirit), which has both desirable and destructive effects for the males. Darabnameh of Beighami is a prominent work that describes the romantic and epic adventures of Firuz Shah with Ein Al-Hayat, the daughter of the King of Yemen. The manifestation of Ein al-Hayat in Beighami's narrations is such that the effects of his character  on Firuz Shah can be perceptibly measured by Jung’s Anime. The results of this library research using a descriptive-analytical design showed that ‘love and individuality’, ‘eternity of love’, ‘manifestation of love (lover) in dreams and thoughts’, and ‘negative manifestations of love (mistress)’ are among the main Anime manifestations in Darabnameh. Moreover, the main effect of  Anima on the character of Firuz Shah is his upsurge to higher positions, which is a symbol of individuality and perfection of personality.   Introduction In this research, the reactions of Ein Al-Hayat were initially examined with an approach to the theoretical foundations designed in line with the archetype of Anima to provide a methodical reading of the category of love within classical Persian folk texts. Then, the personality of Firuz Shah and the process of his attainment of individuality, epistemological perfection and the role of the mistress in such a realization were investigated. Therefore, the purpose of the present study was not to provide a merely superficial comparison between the archetype of Anima and the character of Firuz Shah and Ein al-Hayat. The research questions in this study were: a) what are the Anime manifestations of the beloved in Darabnameh?; b) What dimensions within Ein Al-Hayat’s character are known viz-a-viz Anima archetype?; and c) What is the role of Ein Al-Hayat in the perfection of Firuz Shah’s personality with regard to Jung’s archetypal assessments?   Materials and Methods In this library study, detailed definitions of Jung’s archetypal theory (especially the Anima) are primarily presented. Then, the content categorization of the features of the Anima was completed and exemplary indications from Beighami's text were cited and the analyses were finally conducted.   Discussion of Results and Conclusions The results of the present study showed that the archetype of Anima had generally the following main manifestations: 1) ‘Love and individuality’  (the kingdom of Firuz Shah, a clear example of individuality, the dual aspect of love, and the effect of travel to achieve individuality), 2) ‘Eternity of love’, that is, the manifestation of love (lover) in dreams and dreams, and 3) ‘Negative manifestations of love (lover)’ including mental and physical weaknesses, restlessness, and internal irritation. Firuz Shah’s arrival to the kingdom and the defeat of his enemies is a sign of his spiritual perfection. Beighami alleged that through love, one can realize abundant positive effects and enhance spiritual abilities. By leaving his safe haven and traveling to unknown spaces, Firuz Shah revealed the undiscovered parts of his inner world with the help of love and became aware of his human values. Therefore, in this epic via a fierce journey, the signs of spiritual and personality changes could be clearly understood. The accompaniment of emotional and epic issues in Darabnameh is one of the most prominent writing styles which distinguishes it from other popular proses. In Darabnameh, Ein Al-Hayat (Anima) was an external character appearing at the beginning of the story, though keeping the epistemological incentives in Firooz Shah's character and motivating him to relinquish life and initiate a difficult journey to attain humane facts in the end and reach the elevated positions of ministry (individuality). The beloved Anime in Darabnameh did not show only desirable manifestations, and due to the limited cognitive capacities of Firoozshah, we see the appearance of negative effects from two viewpoints: 1) the aim of Anima was to deliberately create physical and spiritual cognitive barriers against Firooz Shah’s conduct in order to give him a different view of the world both from inside and outside angles; 2) Some of the negative manifestations of the Anima were rooted in the pre-revolutionary life of Firuz Shah and the imperfection of his personality. Overall, an examination of the process of Firuz Shah's epic, lyrical and epistemological journey showed that although he initiated this journey provoked by an external element (the manifestation of good-natured mistresses in dreams), this nevertheless led him to an accelerated understanding. Inspiration and not giving up were inner forces that can be called the ‘pleasure of gaining knowledge’.

Ancient critique is a model of mythological critique that emphasizes Jung's theories of collective unconsciousness and primordial forms. According to Jung, archetypes are those eternal and various forms that exist potentially in the depths of the collective unconscious of human beings and are dormant. These ancient and mythical forms can be manifested in art and literature. Romance poetry is one of the areas that can serve as the backdrop for the emergence of archetypes. Since the literature of every nation is rooted in its culture and beliefs and the study of ancient stories is important not only from the literary, artistic or entertainment point of view, but also from the familiarity with the individual and social thoughts and values of the people of a nation. The present study attempts to analyze the status of the transcendent beloved in the abovementioned poem by explaining the symbols and archetypes of the story of the Wameq and Ozra and their role in the transcendence of the lover.so, it tries to reveal if in romantic story, the union of archetype models can show the beloved role in transcendence of the lover. It is observed that the unity and connection of the archetypes in this poem is in the direction of the growth and recognition and achieving human perfection for the lover.

A comparative analysis of Bram Stoker's Dracula and Zahaak's myth In this query the authors after analyzing and comparing the horrific novel Dracula and the ancient myth Zahaak concluded that two works have many similarities in contrary to their heterogenous superstructure. The basic principles of Zahaak myth are manifested in the contemporary novel Dracula as in both works the antiheroes are ugly and demon, in both of them, the antiheroes return to the world after the death or release of the captivity and going to ruin the world and love the darkness, in both of them anima, wise master and shadow have activity action, in both of them the antiheroes convey devilish spirit to others and anima release from the shadow or in the other words, rain clouds is released from the drought dragon and in both of them, antiheroes are cannibal, sorcery and being metamorphosis. Key words: Dracula, Zahak, Anima, Pure wisdom, Shadow, Returning again, Devilish spirit, metamorphism, Witchcraft, cannibalism

From viewpoint of analytical psychology, according to ideas of “Carl Gustav Jung” archetypes are common elements in collective unconscious of the man, and myths including among revelations of archetype. The Fairy, is among archetypes or common spiritual heritage of the human that exist epical stories with mythical foundation and there is in lyric part of those. Purpuse of this query is Identify and recognize of The fairy and her signs, in the stories of “Rustam andsohrab”,”Borzunameh”,”Banugoshaspnameh”,Faramarz nameh”,”Shahriyar nameh” and “Jahangir nameh”.Topic Champions of these stories, contains of “Rustam” and other heroes, that are all of them from his generation, in the lyric part of  stories opposite with the fairy. This query collected to method of analytic- descriptive check up on archetype of “The fairy” in these stories, terminate to this issue that The fairy has a twofold shape; sometimes fairy is responsible of role of anima's hero in form of positive and effective, that terminate to consolidation of character and helping his for attain to perfection and sometimes is in form of witch, a reflection of negative anima's hero and shadow, that prevent from attain to individuality and must be control. Also checked up this point that how archetype of the fairy, from positive role in Ancient Persia changed to the witch in Zoroastrianism literature.
  Archetypes are common elements in collective unconscious of the man. The Fairy, is among archetypes that exist in in lyric part of epical stories. In the stories of “Rustam and sohrab” from Ferdousi's shahnameh,”Borzunameh”,”Jahangirnameh”,“Banugoshasp namehShahriyar” and Faramarz nameh”; this archetype opposition with hero, appear to role of positive or negative anima. Purpose of checking this element of fairy opposition with six heroes is recognize a mythical woman that opposition with hero, helping the hero for attend to object with her love. She sometimes has a devil face and show herself in the face of a beautiful woman that ejected of hero. The fairy in the both her shape has a topical role in the mind of story's hero and helping he for attain to perfection.
-Is the witch in the stories a fairy that changed her face?
-Are fairies and witches appears obviously in the stories?
-How appears The fairy and the witch opposition with six heroes and what is their ….? Collective of this query is to method of analytic-descriptive and type of writing is library form. Topical sources of used are six epical stories contains Borzunameh”,”Jahangirnameh”,“Shahriyar nameh”,“Banugoshasp nameh”,“Faramarz nameh” and Rustam and sohrab” from Ferdousi's shahnameh,”; that fairy recognized in those.
  One of efficiency of collide with female face (or male) of personality for hero that is it witch he disparate, even for a short time from his warfare persona and close to world of sensibility and his real of personality; This separation cause that he acting better in his way and effect of this tear of personas is an attractive anima like The fairy. Among of some of women with the fairy seen some similarities that the fort this supposition that they are fairies. Some of this properties are: Suddenly appearance of The fairy against hero in distance, reveal herself to hero and dazzling beautiful of The fairy, Relate of The Fairy with hunt and hunting-ground and ability of turn to another existent, relate with forest that The Fairies in the various stories and mythology, The fairies live in forest or spring...  (Aydenloo, 2010, 78-80)
Opposition with The Rustam and Borzu, cause properties of fairies can Tahmineh and Shahrou consider generation of fairies or goddess that appear front of heroes and act in consolidation of man hero of stories. In the story of Faramarz nameh and Banugoshasb nameh. The fairy appears front of heroes in the shape of positive anima and animus. In these stories The Fairies show themselves to form of prey (zebra and gazelle). Change the face to prey is methods of The fairies to entice of heroes. She with this miraculous method mediation to interested hero to herself. (Lahiji, 2003: 303) Seems we can’t The Witch same with The fairy, but in the many of stories she has properties that are same with The fairy and try for seduce of hero. The witch that is a villain anima, also can be The shadow archetype. We facing with The witch or negative shape of anima. Also shadow is dark part of mind and is rejected but don’t have to ignore because although shadow reject but these are essential for personality.
  In the six epical stories that checking here, was a personality by name “The Fairy” that exist in the lyric part of epical stories; means when hero falls in love and acting his role as e lover not a hero. The fairy is one of the Archetypes that exist as a femme enticing woman in stories and legends of more old lands. And also she is anima and animus of hero that has twofold shape. Positive fairy is a sign of beliefs of pre-zarastor Iranian people. This view of fairy, seem in the Tahmineh, Shahrow, girl of king of fairies and king of fairies that he is a sign of animus of Banugoshasb, also among Banu and king of fairies not created a link, but instruct of needlework to Banu by king of fairies cause Banu link to her animus, means Giiv. The fairies in this stories have many properties like, beauty, acting supernatural deeds, love-making and connection with water, forest and prey; They are also positive anima of hero that cause to compelete feminine part of their soul. In the Zoroastrianism versions against of stories The fairies are villain existing that these villain fairies or witches there are in Shahriyar nameh and Jahangir nameh. Sometimes have signs of fairies like Marjaneh that has properties like, beauty, be side of spring and hunting-ground, be in castle and trying to seduction of hero. And sometimes like Melikha and Rahile opposition to Jahangir nameh don’t have signs of fairies and will be control because
They are shadow and dark part of unconscious.

Archetypal criticism is a new method by which literary texts are analyzed. Carl Gustav Jung has made this approach of criticism more coherent through suggesting and describing two concepts of Collective Unconscious and Archetype. The archetypes are the common heritage of human civilization that are accumulated in the collective unconscious. Anima, as the most important archetype, is the unconscious feminine side of a man's soul. This archetype is manifested as beloved characters in many works of Persian literature, such as the epic Vis and Rāmin. Hence, through a descriptive-analytical method, the most important manifestations of anima in the form of the character of Vis, the beloved woman of Rāmin have been analyzed in present study. The results show that Vis and Rāmin's love came at a glance. As a bipolar character, Vis sometimes makes Rāmin's life bitter and distressed with coquetry and ignoring, and sometimes, she makes her lover prosperous by approaching him and fulfilling his wishes with love-making... some issues about anima have been also pointed out by Jung.