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One of the stages in the contemporary linguistics, based on which the linguists recognize a special position for speaker, is the “discourse analysis”. In this innovative linguistic perspective, the individual indicator, which influence on producing the texts, constitutes a new area in pragmalinguistic researches. Though we can pursue the history of acquaintance of linguistics with deixis in the rhetorical tradition of Islam, where the term appears by means of struggling, which arises from the process between grammar and rhetoric. Islamic grammarians are interested into internal context (co-text) & ask if there is a cohesion between the propositional members of the text and its external context (context of situation). Whereas, the rhetoricians study about the illocutionary force(s) of the utterances through corresponding this force with the context of situation. But among these scientists, there are others who synthesize between co-text & context simultaneously. They respect the deviations in grammatical principles in order to achieve the illocutionary or force(s) of utterances. This article argues some deixis in Ney-Nameh, such as personal pronouns, demonstratives, spatial-temporal indicators & expansion-contraction in discourse to evaluate the importance of speaker’s function in the above-mentioned discourse. In fact, this article would reply to this question that if by means of the deixis, we can go out of utterances’ level to appreciate the illocutionary forces of a total text and evaluate the correspondence of co-text and context.  

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Shirin and Farhad collection; the Kurdish version of Nezami’s original work by Mam Ahmad Lotfi is one of the popular examples of this genre. This work has a simple and fluid language, which narrates the history of Shirin and Farhad with a legendary structure. In the Kurdish version, with the exception of the names of the characters, the main course of events and the general framework of the story are different. The story of this poem is based on the evaluation of the myth content of the subcategory of legends in which a dragon catches a girl until rescued by her hero. Nevertheless, the comparative study of both poems from the viewpoint of the mythological manifestations indicates the infrastructure and the common theme of these works. Thus, Khosrow (in Khosrow and Shirin) and Farhad (in the Kurdish version) are considered the martyred god of fertility, with the difference that in the Kurdish version, Farhad, like the other gods of fertility, has no resurrection. In both stories, Shirin plays the role of goddess of fertility and love in different ways. The subject and function of the myth of fertility historically represent the period of agriculture and philosophically reflect the resurrection of man in the other world.
 

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The various representations of the sanctity of tree and plant have long been recorded in mythology, literature and culture. In the culture of the Kohgiluyvu-Bouir-Ahmad tribe, certain representations of the mythology of tree and plant enjoy from evident exemplifications. These include swearing, the ritual of the freshening up the houses, the alighnment of the human race with the plant, the symbol of the death and livelihood of the local poems, and the rituals of these people. The aim of this study is towards an analysis of mythological indices of plant and tree in the Kohgiluyvu-Bouir-Ahmad people with respect to the literary facets of these indices in their folk/local poem. Being fundamental in type, using content analysis, this study has been conducted based upon library-local resources and studies. Many of the indices such as hair cutting, freshening up the house using the plant smoke, believing in the healing power of plants and vegetal pedigree of human have got mythological representation, which can also be found in the culture of ancient Iran. Swearing to the tree is done mostly by farmers, intended to put an emphasis upon the greanness of the tree and proving the truthness of his words. They use mountain plants to freshen up their home environment and to treat illnesses. This is believed to remove the evils.
 

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Rituals are among the ceremonies that bring people together and preserve and reproduce cultural monuments in every nation. Among the people of Kohgiloye Vobir Ahmad, there are rituals, rooted in the ancient Iran, that represent plant themes. Among these rituals, which are still practiced today with the same style, are the Pol Borun, reading Sharbah, the sacrificial, Balagarduni, and Chalegarm Konun. The Pol Borun ritual is performed in the absence of a woman's spouse who cuts her hair and then buries it under an oak tree. In the sacrificial ritual, the animal is sacrificed under the oak tree at the top of the mountain or under the bush by the river to shed its blood as a sign of fertility. In the ritual of Balagarduni, in addition to planting patches on the tree to keep the evil eyes away, mountain plants are also used. In the Chalegarm Konun, while taking green plants to the tombs before the New Year's Eve, some Ash (food) is cooked with eight oak sticks and then divided among the locals. The purpose of this study is to analyze the vegetative signs in the rituals of the people in Kohgiloye Vobir Ahmad and explain the literary aspects of these local poems. This research is based on the field library study, qualitative content analysis, and the semi-structured interviews. Many elements of herbal plants, such as polypropylene, mulch and smoking, sheding blood in the sacrificial rites, and pruning the graves have mythological representation in the Iranian culture.
 
 

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Irony after the Socrates and Plato onward has created too many subjects but still there is not a general consent about the definition of it which could specify it. But all the scholars agree that irony presents kind of concealment which is something against the real idea of the poet. Irony is an overview of the world which from one hand consists of literary words such as: allegory, satire, sarcasm, scorn, paradox and criticism and from other hand it can tie two opposite sentiment of laughing and crying in a way that no other literary devices can do such a thing. In this way Bakhtari who is considered as one of the successful poets had used irony in his poetry as a skillful poet in a way that it both reflects the above mentioned literary devices and laughing and crying sentiments too. This paper tries to analysis the “announcement of earth’s Inheritance” which is the only collection of Bakhtari and shows the real life pain and problems of Afghanistan people who lost their lives and were under the presure of Taliban government. Bakhtari by reconciliation of the opposits and by an ironic look at the social, cultural, and religious issues shows how much the poet can be successful in using irony as a device to criticize social and political status of Afghanistan.