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

Ahmad-e Yasavi, also known as "Pir-e Torkestân," was a famous Sufi and influential spiritual leader in the Torkestân region in the 6th century. His Sufi movement and mystical teachings, known as "Yasaviyyeh," gained popularity in the Islamic world and played a significant role in the Islamization of Anatolia, experiencing ups and downs in Asia Minor. Yassaviyyeh is considered the first Sufi order to emerge among the Turks, originating in the city of Yasâ or Torkestân and later spreading throughout Asia Minor. The main significance of the Yasaviyyeh order lies in its ability to spread Sufi beliefs and practices tailored to the intellectual level, language, and culture of the Torkman people from Torkistân to Anatolia. By using simple and melodious poems rooted in the national spirit and customs of the people, Yasaviyyeh order was able to attract the pure and unadulterated souls of the Torkman people to Islam and Sufism, preparing the culture and society of Asia Minor to embrace and accept the teachings of various sects, many of which had origins in Khorâsân. Given the lack of research on critiquing and analyzing the beliefs and practices of Yassaviyyeh and the spread of this Sufi order in Asia Minor, the authors of this study aim to provide a detailed interpretation of the Sufi beliefs and practices of the Yasaviyyeh order by referring to the written works attributed to Ahmad-e Yasavi. They also seek to compare these beliefs and practices with those of Khorasan Sufism to reveal the mystical nature and cultural and intellectual influence of this Sufi order in Asia Minor.

Native literature is a type of literature that reflects the living and native conditions of a region, customs and beliefs, culture, social relations, religious, etc., that govern that region. The tendency towards this type of literature has been seen among many contemporary story writers. Ahmad Mahmoud is a prominent Iranian realist writer who was able to reflect the native elements of southern Iran in his works. His deep familiarity with the culture of the Persian Gulf coast people and using the native elements of the southern regions of Iran, his works can be examined and reflected from the perspective of local and regional literature. For this reason, the present essay examines native literature in the author's latest work, which is the novel The Fig Tree of Temples. It shows the achievement of the research which was done with descriptive-analytical method and based on library studies that Ahmad Mahmoud has depicted the customs, beliefs, dialect and dialect of the people of southern Iran in the fig tree, along with the natural and human history and geography of this region, which shows his deep knowledge and mastery of various aspects of history. The geography and culture of the people living in the south of the country.

The present article examines Darabnama (887 A.H.) or, more precisely, Firouzshahnameh. Darabnameh is one of the oldest Persian love and folk epics of pre-Islamic Iran, narrated by Mohammad Beghmi about the heroism of Firouzshah, son of Darab Kiani, and written by Mahmoud Dafterkhan. Considering the fact that ancient folk tales can be a valuable source for discovering the customs of the story telling period, the author of the article intends to use a descriptive-analytical approach based on the text of Bighami's Darabanam - a romantic epic (Romance) - show some sides of ancient Iran's war customs; Therefore, he tries to answer the question of what is the ritual of war and warfare in Beghami's novel and how the customs of warfare in this story - whose origin goes back to pre-Islamic Iran - are similar to Islamic customs and the author's era? shows that folk stories including Darabnameh, in addition to explaining the customary customs and traditions in ancient Iran and the era of their origin, also reflect the common customs of the time when the story was written; As it can be said, all the customary rituals of war in Begami's Darabnameh belong to the Islamic era; In such a way that this work can be matched with Shahnamehs, Fatutnamehs and Persian heroic works in terms of martial characteristics.

The idea that the family is the main focus of the society and the main core of the formation of the society, providing a suitable model, makes the recognition of the customs of marriage very important. It should be noted that people's views on marriage depend on the culture they belong to. Therefore, it is necessary to know subcultures, which are the unifying factors of the value system a society. According to the growing trend of modernity in Iran, if Iranian traditions and customs are not preserved and revived in various forms, in a short time a fundamental part of Iranian’s cultural identity will be forgotten. Therefore, this research study the stages and components of marriage in the history of the city of Qamsar with regard to the social and cultural situation of this city.

This research was conduct using a library method, investigating the notions of marriage, customs, traditions and modernity as well as reviewing and the theoretical background of the research. Besides, with the conventional method of field interview, the questions designed by the selected statistical population of the residents of this city were answered directly; In the stage of converting data into findings, the method of description and content analysis was used, and the information extracted from the questionnaires was presented in an orderly and practical manner by arranging the stages and components of marriage in Qamsar city. In that way, all the required were collected to cover all the components of marriage in Qamsar.

Since folklore research has grown less than other literary and interdisciplinary research, a step was taken to enrich the resources related to Iranian public culture with a case study on marriage customs in Qamsar. Due to the fact that one of the main goals of this research was to prevent the effacement of marriage traditions in the city of Qamsar, these customs and traditions are no longer forgotten. In fact, by compiling the components of marriage customs in Qamsar’a subculture as well as by the description and analysis of its different parts, these traditions can be preserved as part of Iranian subculture. A look at cultures exposed to modernity depicts tremendous changes in the beliefs, opinions, and cultural and social values. Iran is no exception.
These changes have turned the phenomenon of marriage into a critical problem. In this article by presenting a detailed model of the customs experienced in marriage customs tries to take a small step towards changing the inappropriate attitude of young people towards marriage. It is obvious that such change will eventually lead to a change in the normative system of the society and change in the marriage patterns.

The results of this research demonstrate that by recognizing all aspects of marriage customs in the social history of Qamsar and avoiding the structure of modern society's attitude to the phenomenon of marriage and family formation, this research can serve as a basis and a bank of sociological information for researchers, planners, and cultural managers. It may also change the strict and luxurious thinking of many young people and families towards the notion of marriage.

Sa’adi is one of the poets and artists who, like a knowledgeable sociologist, has recorded many customs of the time and the environment around him, and it can be said that his careful look has snatched the lead from many of his peers. The main purpose of this article is to study the nuances of social and cultural customs of Sa’adi era and time that are reflected in his works.

The study method in this research is descriptive-analytical based on library studies. The scope of Sa’adi"s research is corrected by Mohammad Ali Foroughi.

Findings show that many social customs such as paying attention to attracting tourists, selling counterfeit goods, the scope of authority of accountants, murder of miscreants and the dispersion of evil women in the city are among the points and delicacies Sa’adi pays attention to.

Examining Sa’adi"s poems and meditating on the reflection of social and cultural customs of his time shows that Sa’adi, as a social advisor, critical satirist and wise point man, has paid attention to the social customs of his time.

Customs are one of the specific cultural and social issues of any society which have always played an important role in popular culture. The rituals of some communities are so extensive and comprehensive, and are held in various ceremonies and on different occasions. The rituals show the culture and beliefs of the people of each nation. Since some of the Sur rituals in the villages of Arkan and Kastan in North Khorasan Province are unique, carry symbols, and ultimately bring empathy and cooperation to the people of these two regions, this descriptive-analytical research tried to study these rituals with the aim of getting acquainted with the popular culture of these two regions, and the way they have held some Sur rituals in the past and preserved their customs. Field research was used to collect materials, making an effort to preserve and record the ancient rituals and traditions of the Turkish-speaking people of the region. The results of this study show that, from the past to the present with the modernization and progress of life in various fields, Sur rituals have undergone changes and even in some cases have been forgotten among the people of Arkan and Kastan. However, some ceremonies are still held enthusiastically among the people of these two regions, and their citizens strive to preserve and perpetuate these rituals.

One of the most important parts of folklore or folk elements is cultural customs and traditions, a subject that can be carefully observed in the individual and social behavior of people in a society, its signs can be seen and their impact on life can be understood. The experience of these cultural elements and coexistence with them has been influential in the minds and tongues of poets and has been used in various periods to create new themes. Azad Belgrami is one of the Persian poets of India that Islamic and Indian cultural customs and traditions has a significant presence and emergence in his poems. Therefore, the present article seeks to examine the topic of etiquette and customs, which has the highest frequency in Belgrami poetry, in a descriptive-analytical way and to answer the question that cultural customs and traditions in the Belgrami lyric are native to the Indian people. Or has it been influenced by Islamic or Iranian culture? The results show that some customs and traditions, including Hindu women’s beauty spot, burning and Pan chewing, are specific and native to the Indian people, But the highest frequency is related to that The poet is influenced by Islamic and Iranian Culture Including the etiquette of hospitality, mourning and religious festivals - which are also very common in his poetry, and it seems that Belgradmi's religious interests and a lot of attention to religious traditions, have neglected him to pay more attention to India's national and happy customs.

In the view of Sufis, Moamelat refers to the practices and manners they adhere to during their spiritual journey and conduct (Soluk). The purpose of this study is to provide an answer to this question: in what terms are Moamelat used and what is the reason for the difference in Sofia’s view of the term? Thus, available books on promoting Sufism perspectives and follower training were reviewed and it became clear that the concept of Moamelat and its singular form, Moamela and Moamelat, have been rendered differently by Sufis based on text concept and have been used as conducts, worships, manners, customs, and so on. Furthermore, each author sees distinctions and parallels in the structuring of conduct. The data were evaluated qualitatively in this study using comparative and descriptive methodologies. From the point of view of mystical thinkers and writers, there is no theoretical commonality about Moamelat and this difference is due to the fact that this debate is a matter of taste and also the lack of a reliable resource in the Qur'an and Hadith and therefore, each of the Sufi elders has used a special method to train the disciples according to their current situation.

Knots and related issues, which are among the most controversial topics in magic, are widely used in folklore culture and have been addressed in mythology. Knot magic is one of the types of homeopathic (imitation) magic and it can be divided into two types of positive magic and negative magic. The most important and frequent functions of magic knot are healing, marriage, pregnancy, asking for rain, stopping the rain, finding the lost, closing the malicious tongue, closing the groom, and so on. Recognizing and exploring the magic of the knot as part of the popular culture familiarize us with popular beliefs, thoughts, and spirits. The statistical population of this article is Iran and the method is library research and reference to popular cultural books. In this article, an attempt has been made to classify, describe, and evaluate the most important applications of knot magic in the folklore culture of the Iranian people with a descriptive-analytical approach.

Peoplechr('39')s culture is a collection of common customs and traditions of a people in a society that reflects the actions and manners of the past of that society and is rooted in their history. It, consequently, is a fertile source for its nation, and it is also a reliable support for the people to stand against adversity and difficulties in critical historical periods as necessary.  Since the poetry of poets sometimes reflects the customs and beliefs of the people, and shows the course of thought, belief system, and the culture of the poetchr('39')s time, one can find these notions in the works of poets and thinkers such as Jami. Considering the importance of folk elements and its impact on the socio-cultural dimensions of Iran, and its reflection in Persian literature, this study uses the definitions of folk elements in the field of popular science and art, and also relies on folk beliefs by analytical-content and qualitative method.  The study of popular culture is discussed with regards to Jamichr('39')s Haft Orang.

Recognizing the history of culture governing the currentchr('39')s traditional societies is one of the important and significant issues which has been studied by domestic and foreign investigators. Archaeologists are among the researchers, accompanied by other interdisciplinary investigators, who can reconstruct the culture of our ancestors through the findings obtained from exploration, and match them with various aspects of nomads and tribes. In the present investigation, it has been tried to study the customs of Bakhtiari people. The main aim is to study the micro-cultures which have been expressed in the life of Bakhtiari people in the form of some customs of ancient Ilam. The assumptions of this investigation are based on the following questions: which customs of ancient Ilam have been inherited by Bakhtiari people? Which aspect of their life have been influenced by this expression? The method is descriptive-analytical along with field survey via a historical approach. In this investigation, 23 archaeological works from ancient Ilam civilization have been studied. The results of the research indicate that the customs of people who are now known as Bakhtiari are somewhat the lineage of the people who lived as a strong government of ancient Ilam in the region. Although the cultural and population complex of Bakhtiari has significantly changed during thousands of years, there is still an evidence implying that they are the heirs of old culture of ancient Ilam.

The poems of Bidel as a remarkable poet of Indian style, who lived outside the geographical boundaries of Iran, reflects the popular culture, rituals, traditions, and people’s beliefs in India. This Persian mystic poet whose works originates from the basic culture of his homeland, consciously or unconsciously, accomplished to reflect parts of the culture and popular beliefs of Hindus in his poems through different ways. This study seeks to survey some popular beliefs, customs, ceremonies, and rituals dealt with Bidel Dehlavi in Mathnavi-e Erfan. The results of this research was extracted by a descriptive analysis revealing that beliefs in reincarnation, Sati practice, Vedas custom, and burning the dead people are among some common traditions and beliefs in the land of India applied by the poet to create artistic themes and explain mystic and religious ideas for the audience. Furthermore, the romance of Kamdi and Madan in Mathnavi-e Erfan displays the luxurious state of courts of the Indian kings and their social customs. This research can be a reflection of popular culture and tradition of Hindus, and be useful in ethnology studies, social science, and cultural research.

The interesting memoirs or notes in any language are related to the reports written by people who travel in all over the world. Often, these notes contain content that cannot be found elsewhere (Rahimian, 1994). European's travelogue about Iran has been taken into consideration since Safavieh, Zandyah, and Qajar periods, during which numerous travelers have traveled to Iran from different European countries for various purposes, each with reports, travel letters, and notes on the situation of Iran which are considered as an important and useful sources. The travelogue is both a biography of the traveler, and a history of population, which is considered as the most important source of the recognition of the countries, historical and geographical situation of the inhabitants, and narrative limited by the time, place, condition, and occurrence. Travelogues are one of the essential sources of research on the status and quality of people life for researchers and social scientists who live in the present time. Historical books, which have always been the main source for a national history, are the recording of general and collective opinions with the views of the administrators of a community. Therefore, travelogues are a valuable resource for anthropology and sociology (Savagheb, 2001). Iran is a land with thousands of years' background in terms of history and geography; a land with the cultural and climatic diversity, which has been able to protect its existence through political-economic and religious developments among military, turbulences, and calmness (Haghdar, 2016). The climate expansion and the presence along with the other civilizations, the creation of historic centers, and urbanization are among the factors that have made Iran interested for foreign tourists, and thus, transforming this ancient land into an international attraction and adventurous travelers, cultural explorers, and foreign merchants. These advantages fascinated and sent them to travel in Iran and make them to record their memories of this rich land of cultural-social variations (Ghaffarifard, 2013). The main aim of this study is to explore the characteristics of the Iranian national identity in terms of William Franklin's attitude. Further, the purpose is related to Zandiyeh customs and its differences and similarities with the previous periods. 

In this paper, the method is texture-case with a correlation approach. The documentary methods (surveying descriptive) and surveying (using Franklin's theories during a trip to Shiraz) were used to collect information. Also, the present study attempts to analyze and evaluate the Shirazian customs in the Zandiyeh era, using the method of 'content analysis'. This research is done studying the full text of William Franklin's book named Observations Made on a Tour from Bengal to Iran. Also, cultural customs' attributes have been selectively extracted and codified.

Culture is the mirror of the national identity, and refers to the collection of literature, art, knowledge, religion, creations. In other words, the culture of every society is considered as a popular culture (Jafari Ghanavati, 2015). In fact, the popular culture is a combination of customs, concepts, and a lifestyle with all its dimensions from birth to death, which accompanies human beings. "It is clear that with such comprehensive view, it has not only its roots in history, but also in the ancient myths, religions, and the lives of predecessors." (Homayouni, 1992). Culture refers to the characteristics of a community or a nation, and includes language, customs, tools, concepts, values, ​​and criteria (Shoarinejad, 1993). An important part of the rich history of our Iranian culture refers to public culture and literature. In fact, the culture of the people consists of a set of concepts, celebrations, entertainments, legends, songs, illustration that is widespread and dynamic; it is always evolving and recreating, and has harmony with new needs and situations. It is not dependent on individuals and groups; it is a collective movement made by people (Zolfaghari, 2015). Travelogues of European tourists to Iran are considered as one of the main sources of research and studies in Iranian folklore. Zandiyeh (1794-1750) have been known as the era in which few scientific texts have been published in terms of the Iranian customs and celebrations. Although the founder of this dynasty, Karim Khan Zand, was a great man, defender of culture, and well known for many years after his death, there is not complete information about his lifestyles in this period because of his short governing period, internal wars to eliminate rivals, limitation of relations with European countries, especially Britain and France, and the incompetence of the kings after him. William Franklin's itinerary is among the few itineraries during this period which refers to the customs of zandiyeh era. William Franklin was an orientalist and officer of the British army. He traveled to Iran in 1786 due to his interest in learning Persian, the history, and Iranian's lifestyles. He was a guest of an Iranian family in Shiraz for eight months. After that, he published the valuable book about zandiyeh era.

The people's customs during Zandiyeh era were influenced by two periods: customs influenced by the ancient and pre-Islamic period, such as the Golrizan ceremony, the sanctification of water and the belief in its healing properties, the Nowruz celebration, poetry and storytelling among the people, belief in spell, witchcraft, and astronomy and the Safavid era. Karim khan wanted to constitute the powerful government in Shiraz. Further, with the invitation of artists from all over the country to Shiraz, some Safavid customs were performed during the period of Zandiyeh, such as believing in the high position of Imam, especially Imam Ali, harboring the criminals in holy places, dividing Shiraz into twelve neighborhoods, believing in sacrifices, congratulating food, some marriage practices, including proper time for weddings, the use of green and red colors in the cloths, some traditions and celebrations like fireworks and rams, Ghorban and Ghadir festivals, Muharram ceremonies with all attributes other than Ta'ziyeh. Some traditions have been introduced in the Zandiyeh period, such as the high use of proverbs and poems while talking, decorating celebrations, some marriage practices such as the dowry of the groom and poetry of the boy in the girl's house before the wedding, some bloody customs such as the marriage between the killer family and victim instead of taking the blood money and the Ta'ziye ceremony, which are common in this period.

One of the most important themes of contemporary fiction is the reflection of people's culture, and since human beings and their lives and ideas are integral to the story, so the connection of people's culture with human beings has come to this literary form. Part of this culture is social, religious, medical, and superstitious customs, and part includes conversational language and local dialects, poems and songs, proverbs and games. Shahla Parvin Rouh and Mansooreh Sharifzadeh are writers who have paid special attention to people's culture, their work reflecting the relationship of human beings with this culture. The inappropriate or inappropriate use of this culture in developing and living human beings in fictional societies is partly rooted in real society, and on the other hand it is sometimes apparent that these themes are a cover for the author's innermost thoughts and intentions that help him It makes for a more artistic and sometimes more sophisticated way of creating work. Of course, due to the author’s gender and insight, and the setting of the event, the manner of reflecting these themes differs and resembles ocassionally, and it can be analyzed via this perspective. The criteria of selecting the authors are common sex, period of time, and their works of art chosen in different literary festivals.

The journey has always been one of the topics of mysticism and Sufism, and mystics have long traveled to purify themselves. In fact, mysticism and Sufism are kinds of journey and experience in which one feels God in himself, while he is in a nonsense status. Many of the famous Sufi figures have combined Afaq and Anfos (Extrovertive and Introvertive journeys) and used the apparent journey as an introduction to the inner journey. On the other hand, in most of Sufism books, parts or sections are devoted to the apparent journey and expression of its customs and conditions. Since Islamic teachings have paid special attention to journey, the mystics and Sufis have also paid attention to this matter in their works and speeches. With a careful look at the works of Attar Neishaburi, a very important point manifested is that Attar in his works has experienced some kind of Extrovertive and Introvertive journeys, and even sometimes tries to describe a glimpse of what he has seen in these journeys. This descriptive-analytical study attempted to analyze the ‘journey’ in the mystical texts, and its customs, conditions, and accessories based on Attar’s poetic and prose works. The results of the study showed that the main purpose of the journey is to oppose sensual whims, to nurture and transform its vicious traits into pleasing traits, which are pursued more seriously in Extrovertive and Introvertive journeys than in any other ones

The study of popular culture in literary works is one of the approaches that may be useful for interdisciplinary studies such as the social sciences, ethnology, cultural research etc. In addition to represent the ancient culture of a society, these studies reveal the differences and distances between today's society and the past. Reflections on traditions, science and popular belief can also be found in literary texts. Thus, literary texts can potentially transfer these socio-cultural propositions to readers of next generation. The goal of the present study was to determine the frequency and the manner one can apply these beliefs to Rumi’s Ruba’i. The research has been organized in two areas: "Reflection of social customs and habits in Rumi's Rubai “and "Reflection of popular beliefs in Rumi's Ruba’i. The results showed high frequency of these beliefs in Rumi’s Ruba’i. In addition, the present study showed that the poet was not only the narrator of certain rituals and beliefs of his time; but also he has concentrated on the artistic thematization by rendering the current thoughts mystic, religious and anthropological for his addressee.

In this paper, the authors have tried to describe the rituals, customs, and rituals of mourning mentioned in two books of Galin-Khanum and Jawami ul-Hikayat tales, which contain the stories on the theme of death in folk tales, and how the ancient people are dealing with their grieves when disappearing one of their close relatives. Galin Khanum tales book contains 110 Persian tales and the book Jawami ul-Hikayat consists of 46 narrations, both of which are written in the folk tales. The result of this research which is based on bibliographic and descriptive-analytic resources, suggests that our ancestors, based on what has been mentioned in the works, have reacted to this inevitable event. The latter has been associated with ritualistic and cultural concepts of the community. These traditions are totally relevant and deserve to analysis. Behaviors like taking a black handkerchief in hand, tying a narrow black armpit to arm, blacken the royal palace etc. are among the rituals which are In some way, the expression of the continuation of life after death, the demand for forgiveness , mercy for decease and the creation of hope and motivation for the survivors.

Newmark, contemporary linguist theorist, is dividing cultural elements to five categories, and he proposed 17 methods for translating of this elements. He tries to give better solutions to translators. The authors at this paper try with analytical-description method specifying the role at the cultural elements with emphasis of framework Newmark theory. They express, with presentation the schemes of these elements translation and with presentation the samples of those in translations Arabic to Persian, the role of the “organisations, customs, activities, procedures, concepts element” for Iranian translators. Thus, it is found that the Iranian translators used which schemes for transferring this element in their translations, and to what extend success in translation this element and correct transferring to destination language. The results show that despite of the “organisations, customs, activities, procedures and concept elements” encounter with political, religious, historical and artistic phrases and interpretations, but Iranian translators could transfer well using with “cultural equivalent”. Nevertheless using less important methods like “couplet” and “notes, additions and glosses” schemes cause ambiguity and weakness in their translations.

Folklore is considered as one of the indispensible features of Payandeh's stories. Folklore in his stories included the use of popular beliefs in social, religious, superstitious and medical fields. Local dialects and lexicon are used frequently, Current proverbs among communities is one of the symbols folkloric literature which abound in the works of Payandeh. Due to the fact that Payandeh deals with different classes of people in his prose works, his stories contain literary, media and local features and rarely do others works contain all these together. The characters in his stories from intellectuals to peasants, feature their own linguistic features. The fact juxtaposes dialectic and aesthetic features with each other. His prose style alternates as the speakers change. Therefore, we expose to a realistic linguistic atmosphere when common people speak. On the other hand, when the intellectual class speaks, the language becomes pompous, formal and pretentious. Two important reasons lead to this impressionability of Payandeh's stories from pop culture:1. Writer's hometown
2. The environment where these stories have taken place.
The local customs and beliefs applied in his stories are divided into three categories:1. Social customs and beliefs including those concerning pilgrimage, burials, marriage, inheritance and so on. Metaphysical issues such as jinn, cosmology, charm, chance and fate are also referred to.
2. Religious customs and beliefs: Writer's hometown is known as Dar al-Momenin and abounds with pure religious beliefs which have manifested themselves in his works. Beliefs such as prohibition of drinking and usury are rooted in the beliefs of his community.
3. Superstitious beliefs: Superstitions are popular beliefs which are severely criticized in Payandeh's stories with a comic tone. Among these superstitions are those related to eclipse, looking into mirror and bad omen.
4. Medical beliefs: Ancient's beliefs in metaphysical power and their ability for curing diseases are frequently referred to in his stories. They include popular beliefs in charm, magic, mystery and traditional remedies.
5. Proverbs and ironies: Proverbs in Payandeh's stories are visible in high frequency and they are also sometimes altered comically. Irony, in the same vein, is applied every now and then in his stories. His stories are sometimes replete with the use of irony. According to Nasrehesfahani, the most conspicuously used figure of speech which is rooted in popular beliefs is irony. After simile, he believes irony is the most effective means of giving his stories the required sense of imagination.
6. Slang Language: Various elements of slang language are obvious in his stories which make them as close as possible to pop culture.
Recently a new books is compiled through the scattered notes left by Payandeh which is entitled Ghadamgahe Shahrake Noon.

Samak-e Ayyar is the ancient Persian folk story that is written in the sixth century by Faramarz Ibn Khodadad Al-Arjani. Of course, according to some evidence, the story goes back to the pre-Islamic history. Considering that no scheduled work is available in the field of customs of early people, this story is a valuable reference to achieve some customs and historical sociology of the deceased that has been remained unclear. This study has dealt with some customs and feasts of kings and some groups of manliness named the chivalrous. This story has been originally based on their chivalries. The study also aims at mentioning customs that have not been mentioned yet or if they have been dealt, their details have not been considered.