---

Abstract Structural researches and considering the fundamental patterns of different narrative forms, is one of the common methods to categorize them. In this manner the oral tales have a great chance to pay attention to. This article is written according to a new version of Propp’s theory about the morphology of fairy tales, and also with a glance to “The Narrative World of Finnish Fairy Tales” by Satu Apo. So the structural patterns of Persian fairy tales can be summarize as below: 1. Hero is looking forward something 2. Something dangerous is threatened hero

---

.

---

The kidnapping of a girl by the demon, her imprisonment in a place like garden or palace, and the demonchr('39')s demand to sexual intercoursegirl with girl are among the subjects that have always been popular in oral legends type 467 (according to the world list Arnedt-Thompson) look Tanbaloo legend cited in different ways in different areas. The girlchr('39')s blood turns into bouquets after dropping into water. Believing in this motif (plant growing from human blood) has always been prevalent among various tribes and its base in Iran can be seen in the story of Kiomars in Banhash and the growth of the Ribas from his seed. The demon, always wanting the girl to have sex, is a symbol of  human rejected by society for his bad moralities and now wants to return to society by resorting to marriage. However, the girl, a symbol of society, refuses to accept the demonchr('39')s request, and eventually, with the arrival of the hero, the glass of demonchr('39')s life is found and the demon is eradicated by the hero. The study tried to gain an analysis of the reason behind demon’s behavior and to root the motifs as much as possible with a comprehensive look at this theme. The research method in this article is descriptive analysis.