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   Abstract:
Women in the prose folk tales have various roles. In contrast to the position of women in official and lyric literature, the living, dynamic, influential and basic role of them in folk tales is noteworthy. Active women with positive character are the initiator of love, heroe’s helper, protector of their freedom and dignity, warrior, heroe’s physician and nurse, against the mandatory marriages, consistent in love, sly, devoted, kind, intelligent and advisor. Women with negative character are sly, witches, malicious, wicked, evil, treacherous, envious and corrupt. Passive women are as a reward for the hero, unsophisticated, beloved or spouse, agree with polygamy and oppressed. This descriptive-analytical paper cheks twenty-two long famouse folk stories and analyzes the popular types of active and passive women's role in them.

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In many of the Iranian and the world stories, both force and guile are operating events comprise the story. Investigate and psychological and symbolic compare of those popular legends which good and evil forces in their beloved reaching over, shows that in these works, however, appear to benefit the beloved hero acts in subtle and cagey narrative infrastructure And before taking functions based on deception, this battle will be in Median dose and involvement of the opposing forces will conduct their own profit. In such stories, the central character is not the brave prince nor vicious Dave, but the beautiful girl that wishes marriage with the hero and have her own child. In this way, despite the apparent physical disability, using various scheming like secrecy, feminine and magical elements, and even sometimes to hire antiheroes, the real initiative and is available on the course of events towards their desired ending. The joint adventure stories generally setup for this peak point and the common ending: they are well and happy years together they live. " This paper uses views of Northrop Frye, Joseph Campbell, and Bruno Bettelheim. regarding the fundamental structure, number forty Farsi folk tales and that compared with a drop of evidence shows that such a common infrastructure indicative of mental concerns of women in patriarchal times and the women place the narrator or audience of this tales, dreams sweet Dream that are impossible in real life were often deprived of it, the story of a woman in the story of the hero in imaginary world have stories appear. Considering the existence of this feature in ancient stories and romances, these tales may have roots in old narrative structures that can lead them to myths about Matriarchy period.

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Abstract The essential aim of this study is mythologic review of supernatural creatures in one of the well –known Persian tales as named Salim Javaheri tale. In this article at first is tried to present main theories about myths and legends, then analyzed each of them based on mythological as well as folkloric aspects and to discover mutual relationships, because some theoretician believe mythologic review of folk tales is inappropriate and has no any credibility. On the other hand, literature review, specially mythologic review in texts of oral literature is not common in our country, so in some parts of the article extended capacities of oral literature, as an appropriate ground to use mythologic review, have been described. At last, a well-known Persian tale, Salim Javaheri, as an example has been used for a sample of mythologic review for first time. The elements of such review have derived from this text of oral literature. The new idea of this study, can be a beginning of later long studies for interdisciplinary recognition of oral literature texts. Keywords: mythologic review, folk tales, Salim Javaheri tale, hamzad, ghoul, pari, davalpa, nasnaas, gav-e daryaee

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Among the various types of folklore literature, due to the legends of Azerbaijan are part of the oldest of these stories and from the perspective of the theme is one of the best and most content-rich stories, in the world, they have a special place. The breadth of information, the diversity of subjects and the historical background presented in these stories, has identified Azerbaijan as one of the most important centers for the creation and influence of folk tales in the world. The study of the cognitive layout of the myths of Azerbaijan is a significant contribution to understanding the beliefs, customs the people of Azerbaijan. Beliefs and opinions that are full of amazing magical happenings, occurring with the involvement of creatures like ogre and fairy tale, and so on. Therefore, it is worth noting that folk tales in the folklore literature of the Azerbaijani people share the same aspects with all the diversity and appearance variation. The authors of this article will study the plot story of the thirty myths of Azerbaijan and study and analyze the early, middle and final plot sections of these folk tales in Azerbaijan. By studying the cognitive layout of the myths of Azerbaijan, it was concluded that in the folk tales of Azerbaijan the foundation of creation was based on the presentation of moral messages. Within these myths, it's more about teaching ethics and love in life, and what makes plot stories stronger is their amazing attraction to their audience.

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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.
 

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The reasons for the appearance of death and the reaction to it are different for the various characters of the story. This question becomes obvious when his hero or his beloved is dead in the middle of the story. The end being favorable to the requirements of folk tales, the narrator finds a way to tackle this problem and it is the return of the dead to the death. In this paper, the author has tried to look at the story of the return of death and its relationship with folklore in stories. The statistical population of this research includes a variety of stories whose content is the return of death. First, by studying Ulrich Marzolf's book entitled “typology of Persian folk tales”, 12 stories have been identified. Various stories of these stories have also been found in popular sampling books and analyzed through content analysis. While studying these stories, the author of the present study discovered that the narrator has used the idea of a return to death either to make the story more suspicious and beautiful, or to convey a particular message to the public in its history. The passage of time, new discoveries of humanity and historical events have undoubtedly contributed to the development of these stories. Finally, through content analysis of the stories, it is possible to conclude that although the problem of the return of death has taken many forms over the years and that its evolution goes from myth to magic and from magic to religion, the major theme which is return from death has been the fix element in different narratives.

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‘Qalʿa-ye dokhtar’ (Maiden Castle) is a name given to some castles in Iran and adjacent countries. As for the reasons behind the naming, there are two main arguments. Conceiving those castles as impregnable ones, an older argument builds a connection between the virginity of girls and alleged invulnerability of those castles. In a totally different direction, a modern argument interprets ‘dokhtar’ as a title of Anahita, the river-goddess of ancient Iran, and considers qalʿa-ye dokhtars as vestiges of pre-Islamic temples of that goddess. Due to a contemporary tendency to project pre-Islamic themes on historical monuments, this latter view has gained vast popularity among Iranians and has influenced the identification of some Zoroastrian and Muslim shrines as once-upon-a-time Anahita temples. This paper assesses the validity of these two views, and arguments in favor of a new theory. It demonstrates that such naming is the product of fantasies of common people nurtured by folk stories featuring some popular motifs of ‘maiden(s) in the castle’. An endeavor to outline types of folk tales associated with those castles is undertaken in this paper.
 

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Folk tales have the ability to enhance children's developmental process, mental capacity, and verbal intelligence. In this article, a type of folk tales called "chain tales" is studied and for example, the story of "Pirzan", one of the folk tales of Lorestan, was analyzed through descriptive-analytical and qualitative methods. The premise is that chain stories can evoke a child's sense of suspense and anticipation, and make him or her eager to hear the next loop of the story, and with this structural trick, accelerate the process of maturation and intellectual development and cognition of the child. The sequence of form and, of course, the content seen in the chain stories, causes the child to practice social skills, socialization, and participation in the process of acquiring collective identity. In these stories, abstract processes such as creation, and the good and causal system that governs the world, are given to their child in a chain-like and believable way. These stories emphasize above all the need for the child to be familiar with the process of participating in collective actions, gaining a common identity, strengthening the spirit of cooperation, and social cooperation. Since it is very important for children to cultivate and strengthen the spirit and development of a collectivist personality, it is worthwhile to use this kind of chain of stories in preschool and primary school centers used by education authorities.

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Choosing the element in a work is directly related to the reader. This study aimed to investigate the themes of the tales of Sankhast from the suburban areas of northern Khorasan in order to figure out how tale tellers used the related theme to achieve their objectives. The findings showed that the tale tellers sometimes expressed the themes in their work and in other times represented them through moral lesson to not only have more impact on the reader but also improve the level of the folk tales from the normal clichés. In general, the method of selecting themes in the tales were discussed, but there were occasions in which the themes were prior to the tale. The themes in the Tati tales of Sankhast showed that most of them were selected based on the hearings, lifestyles, mentalities, and people's opinions. Also, despite the fact that these tales tried to create heroes, attraction, curiosity, and entertainment for the general public, but in fact their fundamental mentality and social aspects were advertising humanity, equality, brotherhood, and social justice.

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The story of Amir-Arsalan is one of the most important folk tales of the Qajar period. This story, which was written and narrated directly for Nasser al-Din, can be a good example for analyzing the discourse of the Qajar era. In the Qajar period, despite the deposition of the discourse of tradition in Iranian society, gradually with the influence of the presuppositions of modernity, the discourse of modernity emerged. In this research, we have examined the story of Amir Arsalan from the perspective of the discourse of modernity as well as the discourse struggle between tradition and modernity. The research is based on one of the recurring propositions of the discourse of modernity in the political sphere, "consultation is decisive." Using the method of discourse analysis, we have examined the parts of the text that have been formed based on this proposition. We have also referred to cases in which the discourse of tradition has been meaningful while examining the discourse of modernity in the text.

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As a reflection of the collective unconscious and human psychological struggles, folk tales are one of the best sources of psychoanalytical analysis, especially the theories of children's gender. By projecting many of their conflicts on the characters of the story, the audience of these fairy tales - especially children - can externalize their aggressive impulses and achieve a kind of psychological and emotional integration while symbolically experiencing some of their repressed emotions. Sigmund Freud, as the founder of psychoanalysis, has repeatedly emphasized the importance of classical folk literature and has built many important concepts of this knowledge on myths and legends. One of the key concepts in the psychoanalytic theory is the Oedipus complex, which is, according to Freud, the responsibility of every child who steps into the arena of existence to overcome it. On the other hand, the Kurdish language has one of the richest popular literatures due to its dialect diversity and pristine geography. In this article, the author analyses the legend of Shirzad Shirpanj from Kurdish folk literature from a psychoanalytical perspective and demonstrates the extent to which this story conforms to the theory of the Oedipus complex and what solutions it offers to overcome this fateful path. In this story, the Oedipal conflict started in the dominance of the son and father competition, and finally, with the acceptance of the father's position and the decline of the Oedipal impulses, psychological maturity and inner peace emerge.

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Through symbolic modeling in tales, the specific attitudes to domestic or family violence are conveyed to the audience. By exploring them, we can thus attain different attitudes to violence. This research aims to explore family violence, its causes, and factors that control it in Bakhtiari folk tales based on the theories of social psychologists (with an emphasis on the theory of psychologists who believe in the social origin of aggression and social learning). This research was conducted using the documentary study method. The research population consisted of 139 written folk tales in Bakhtiari culture. After the violent scenes were extracted, they were classified in several general and main categories based on the theoretical framework and research objectives. We qualitatively analyzed the categories and sub-categories after counting them and taking percentages. The results of the study showed that verbal-mental violence has been more reflected in these tales and the family members have sought to cause psychological harm and endanger the other one's face. The wife/mother has been more the perpetrators of the family violence and the husband/father and daughter/sister have been more the victims of the violence. The socio-cultural (patriarchy, greed, deception, lie, and betrayal) and psychological factors (feeling of humiliation, failure and anger) have played the most role in causing family violence in these tales. There have been two types of negative and positive attitudes to family violence in these tales. In some tales, the wrongdoers have been punished by extremely aggressive behavior, and there has been a positive attitude to this violence. This caused the audience to come to the conclusion that they should do aggressive behaviors against other people's mistakes. Therefore, such an attitude can increase aggression.

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Abstract
The present article reviews the book “National Identity in the Folk Tales of the Safavid Period” by Mohammad Hanif. In the introduction to this 317-page book, the author claims that the main purpose of research is to find different aspects of Iranian national identity in Safavid folk tales and then claims that after examining the issue of identity, the author will try to study the texts.  Answer questions about identity. Mohammad Hanif has well understood the issue of the importance of identity in the Safavid era and its connection with the stories of this period and tries to represent this issue in the book National Identity in the folk tales of the Safavid period. But there are fundamental flaws in his work, four of the most important of which will be mentioned in the aricle.

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On this basis, this research is looking for mythological themes in one of the valuable collections of Iranian folk tales named Mashdi Galin Khanum's stories. In this research, after identifying mythical elements and characters among the stories, it is determined that the process of transferring myths into the folk tales of this book has changed them. Among other things some components of mythology have been removed or changed in their folk definition, or other details have been added to them and some ancient myths are reflected in the bodies of other characters. The total evolution of myths in the stories of this book, based on the pattern given by Mehrdad Bahar, has been studied under four headings: transformation, fracture, integration, and the entry of foreign elements. In the end, it is concluded that based on the evolving nature of myths, mythical characters and phenomena in folk tales are also narrated with changes to make them believable or in harmony with the new space. It is also possible to find out some neglected aspects of mythology by examining folk tales.