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Abstract: The motifs are elemental in keeping the structural, semantic and aesthetic consistency of Persian tales. Multiple and often uncertain origins have been counted for fictional motifs, such as mythical and religious narratives, folklores, history and so on. Over the centuries, the motifs have undergone shifts and variations, and transferred from one domain to another. Having been considered as a multi-dimensional bird for possessing various and often contrasting features and functions, "The Raven" also acts as a multi-functional motif in Iranian culture. The function of the raven in texts and narratives has two main origins: mythical and religious. In the first, the raven is linked with the Sun and light, acting as the messenger of the Sun God, brings good omen, and embodies wisdom and foresight; and the second one makes the raven to penetrate the beliefs and mentalitys of men through the story of fratricide of Cain, and thus symbolize death and darkness. The study of how the function and motif of raven have undergone shifts and variations through myth to religion and folklore is the purpose of this paper. The investigation of the function of raven in texts, tales and proverbs, and the analysis of its stability or alteration would bring to light chief and critical points about the (dis)similarity of myth and religion, and the role of raven in Iranian people's attitudes and folklore.

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  Riddles (Chistan) is one of the genres of Iranians official literature and cultures. Riddle (Crux) is a kind of fun literary work, which has educational and cultural function too. This genre has many different forms and names in the local literature of different regions of Iran; some of which include: Chyzchyzk, Mattaloukeh, Vagoushak, Teshlanouk, Chachak, Chenchen, Chucheh, Chichiki, Chawcheh, Mataal, Mas’aleh, Tapmajalar, and alik. This paper examines the literary and artistic aspects of this genre, and explains its corresponding themes. In addition to finding its formal and semantic structure and morphology in different areas of iran, we further investigate types, functions and themes, and analyze the implications of Riddles. The study of this literal genre in our folklore will familiarize us with various ways of exploiting our free times, and on how prepare and educate our children and teenagers so that they enter the real-life arena.

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The attitude or behavior, which is not based on logical actions- and cause and effect relations, has irrational origins;  it happens due to a person's fear, threat, habits, and the unknown factors which he she believes to prevent the unbecoming events, called “superstition”. An increase in the literacy level and the popular culture in the society leads to a decrease in superstitious beliefs. It must be acknowledged that even modern people cannot reject superstitions, or get rid of them actually. This study has examined the causes of these prevalent beliefs and the way people apply them, via content analysis. Although the prevalence of superstition origins is established on irrational bases, people have applied them to gain benefit by impelling and propagating the folklore, preventing harm by inhibition, alleviation, turning the evil (scapegoat), and empathy.

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Satveh village, one of the desert villages in Semnan province, according to the administrative divisions belongs to Shahrood city. The occupation of most people in this village has been agriculture and ranching from years ago. Dialect of this village, with more similarities to the ancient Khorāsān dialects, has remained largely intact for various reasons including the inaccessibility to the city. Study of words, phrases and terms in this dialect, except anthropological and linguistic benefits, may be effective in solving some problems about the Persian language and meaning of the ancient texts. In present research, the words and phrases of ranching in Satveh were collected with thematic order. In addition, sometimes, other issues such as words derivation and some neology rules and techniques used in this dialect are discussed

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One of the most beautiful aspects of Iranian oral literature is traditional melodies and songs that speakers of different regions and ethnic groups intone at work or at ceremonies or special occasions. These songs, from the very old eras till now, have been applied by human in aggregations and  ceremonies. Some of these songs have arised from Iranian ancient culture, and have retained  heir old roots. Sarkavir region, located in the southern border of Semnan province and adjacent to the northern edge of the central desert, has some neglected songs. Dialect of this region, with more similarities to the ancient Khorāsān dialects, has remained largely intact for various reasons, including the inaccessibility to the city. These poems, related with mourning and rejoicing customs, and songs by women in ceremonies. have maintained their strength and power in funerals and wedding ceremonies until now.  In this article, we have tried to introduce "Soru" and "Ongâre" as two special wedding and funeral songs, analyze their literary and anthropological aspects, and through it, explain some features of their speakers.

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One of the genres of folk literature is non-narrative literature including poems, tales, riddles, parables, and fables. In terms of form and diction, these are classified into songs, odes and lullabies. Folk songs may be considered on the basis of their subject matter, style and composer’s spirits. Iranian songs of this type are characterized with natural hilarity, emotional sincerity and poetic salubrity. The province of Kohgiluyeh and Boyer-Ahmad is located in the southwest of Iran, divided into hot and cold areas. The dialect spoken in this region is Boyerahmadi which is a little different across the province. As one of the closest versions of the Persian language, the dialect is believed to be an offspring of the Middle Persian. A comparison of syntactic and lexical structures of Lori dialect and the standard Persian dialect show that both derive from the Sassanid Middle Persian and further back from the Old Persian. This paper aims at Kohgiluyeh and Boyer-Ahmad folk poems in terms of themes, contents, and aesthetic features. It specifically focuses on Sherveh and its origin in southern Iran as well as amorous songs and lullabies. These issues are discussed through classification and illustration.

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Sistani couplets are indubitably a part of the spiritual heritage and folklore of Sistan. They originate from Sistani people’s culture, civilization and interests. The residents of this territory express their feelings, emotions, enjoyments, deprivations, wishes and desires in the best possible manner with an emotional language and in the form of most tangible imagery. Having studied about400Sistani couplets, the author of the present paper has analysed and discussed the structural, literary and content characteristics of the so called couplets. The findings of the study show that the structures and forms of the couplets in question are very similar to those of Persian couplets in that they do enjoy rhythm, poetic form, rhyme and Radif, although there are some irregularities in terms of rhythm. Statistical investigations indicate that Sistani poets’ interest in using Radif is twice as much as their interest in using rhyme. In terms of rhyme, almost half of the couplets meet good rhymes, and the rest of them either have bad rhymes or lack in rhymes. These are all redolent of Sistani poets’ admirable flair and delicate taste for providing beautiful and agreeable couplets adorned with pleasant imagery.  

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Work Songs during the work have a great extent .Several examples of these songs can be observed among the farmers, stockbreeders and weavers. These songs make the work space free from the monotony and strictness alleviating the tiredness and exhausting pain of work, and reinforce the men and women effort, resulting in  movement sensation and hope during the work. The composed poems in the field of work and business in Kohgiluyeh and Boyer-Ahmad, form at large scale the literature of this area. In the environment of work, men and women from Kohgiluyeh and Boyer-Ahmad have had the poem in tune with someone who was doing the work. This kind of poem has had an appropriate music and sensation. They are anonym composers who compose these songs to show their happiness, sorrows, loneliness, and pains. These songs have had an important role in transferring the cultures; rituals and manners between the generations. In the rural and tribal society of this area, there have been some works such as farming, rice milling, milking and dyeing where the workers composed songs to have the pleasure and fun. This article tries to consider and analyze the agricultural songs (rice milling, rice farming), livestock songs, breeding and knitting songs.

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In Ilam Kurdish culture, like Jalali Calendar, there are 12 months which are completely different from Jalali Calendar months from the viewpoint of beginning time and naming .In this culture there are three months in each season, each of them lasts for 30 days. In Ilam Kurdish Culture the season of the fall is posterior to the summer. Among Iranian ethnic groups, and   especially among Ilam Kurds  which is the focus of this research the spring contains the  most  traditions of chronometry in comparison to three other seasons of the year. None of them contains the various occasions which are found  in spring. The occasions of this season are not equal to  all of the occasions which can be seen  in the remaining season. The beginning and the end of spring for Ilam Kurds are not the same as for solar calendar. The spring and the new year in this region starts from the second day of Bahman with the month of Gia Barik (when the plants are newly grown) and contains the ceremonies of ''Shali Mali'', Ash-i  Keiwanouy-i Awal-i Wahar (the soup prepared by an old woman for the beginning of spring) in 13th day of Bahman ''Shalah o Sheixali'',the Ceremony of Ga Heul (a cow with light red color),''Chel Bera'' (forty  brothers), and  Bezen Gotegah (A goat having sharp-pointed short ears) in 15th of Bahman Occur in this month. The  months of  Gia-Jeman (when the plants start growing) and Nawrouz Mang (the month of the new day) Whose names have been derived from the nature, are the other two  month of spring season with a great deal    of splendid  ceremonies. The 6th of  Ordibehesht  is the day when the spring ends. The five days of Pentad (Panjeh) which are the religious aspect of this calendar, are the delicate points of Kurdish calendar.

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Iranian culture and literature originate from religious beliefs that deeply connect with Iranian people’s emotions toward innocent fellows especially Imam Reza as well as Iranian culture and folklore literature. The analysis of symbolic customs and Imam Reza’s literature custom in parallel with his personality enrich our beliefs. The symbolic customs and Razavi folklore literature result in; following, identification, coherence, cohesion, decrease in the extent of routine life, the production of hope and happiness in the contemporary age due to educational factors as well as self-confidence, because these factors play an important role in the young ages .This essay is based on context analysis, it examines the symbolic customs including heroic poems to set up flag, to tie scarf, oblation, setting off, souvenir besides folklore literature which includes Lullaby, premium, mourning, sound, people’s tools which are influenced by Razavi culture. It has shown Imam Reza’s personality, his well-known features in Iranian culture and folklore literature.  

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One of the most important Turkish tribe in Iran is Qashqai. This tribe has had its own culture, literature and language. It seems that in the process of modernization and Homogenization in Iran, this culture especially its literature is vanishing. Then, it is necessary to do some researches to protect it from being destroyed. Qashqai tribe has rich oral literature and culture whose stories are a part of it. Since up to now, no study with structural approach has been performed on these stories; we have examined ten stories as case study. The Methodology of the study is based on morphological model of Vladimir Propp, Russian formalist researcher. For this purpose, at first, all stories are analyzed and then each story’s model is mentioned with combination of their motions. This study shows that Qashqai tribe’s stories has the ability of structural study and to great extent is compatible with Iranian stories.

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Popular culture deals with the public perception of habits, traditions, anecdotes, beliefs, anthems, proverbs, and oral speech, having been discussed in different areas of humanities including sociology, history, psychology, literature, art and even religions. Literature is, in its technical sense, marked with folklore elements. Particular attention to literature in multidisciplinary studies is a new approach.
An itinerary is a personal account of the conditions of the cities and nations visited by a travel writer. An itinerary encompasses invaluable information by means of which the social, political and economic realities of different historical periods can be established. Moreover, it is among the most critical ways to analyze and compare various nations, being at the same time the best way to gain insights into diverse phenomena surrounding popular culture and social communications, about which little has been written in historical documents.
This research, descriptive-analytical in nature, was concerned with investigating Iran’s popular elements, popular culture and social communications (folk literature of Iran). It also focused on popular-culture-based behaviors in the eyes of the Moroccan travel writer, who traveled across Iran during the Mongol Empire.  The findings indicate that folklore elements occupy an important position in Ibn Battuta’s itinerary. The appearance of these elements is mostly focused on eating habits and foods.

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Background and purpose:
As protective elements are related to human life, the elements of Amulet are important in all cultures. In any society, people determine some elements for self-preservation and also to preserve their family and properties_ elements that are mostly supernal. One of these solutions is the use of Amulets. Mysterious aspects of Amulets puts them in the center of mythological and semantic connotation so that the elements are sometimes considered as a taboo or as a holy object and totem. Signs of this duality are seen among nations which is the reason of sacredness and mysteriousness of this elements. The Amulet has a great importance in the universal system of beliefs where  Iranian people’s culture is not the case of exception . The most important function of Amulets is still related to their protective role. Elements that are used to fight demons away, to enslave or kill evil forces and attract the positive and beneficial forces. Believers use various elements of Amulet depending on the kind of problems and injuries; so sometimes even profane and impure elements are used to ward off evil forces and beings. Several studies about the Amulet are adopted from foreign travelogues. Some of these investigators who have noted sporadically to Amulets and other magical elements include: Wishard in "Twenty years in Iran", Wales in "Iran a century ago", Layard in "Layard’s travelogue", Rice in "Iranian women and their way of life", Olivie in "Olivie’s travelogue", Willem Floor in "Social history of Iran during the Qajar era", Pollock in "Pollock’s travelogue", Henry Patnchr in "Traveling in Sindh and Balochistan." In addition to the above-mentioned researchers in the field of 
Amulets, some studies have been conducted amongst them it can refer to: "Magic, Amulet and Amulet and Women's World in Qajar era" by Dariush Rahmaniyan and Zahra Hatami, “Amulet in Khaghani’s poetry" by Abbas Mahyar, and "Bātel-o-ssehr" encyclopedic entry by Ali Bolukbashi.
 
Materials and methods:
Using documents and observations of the authors, in this study, the authors have tried to explore the beliefs of the people in Kerman and identify elements of Amulet and determine their functions as influential elements in people’s life, and in the end, they have showed their supernatural position.
Findings:
In this study, all kinds of Amulet, their classification and mechanisms of Amulets influence in the belief system of the research community are studied. The studied community accepts Amulets to ward off evil and as one of the most important mediators to benefit attraction, so that they are an integral aspect of their lives. Most of the Amulets used, are sacred and play a role as an absorber or mediator to absorb disasters and attract benefits, so they are victims to ward off disaster from the injured person. In general, we can express the mechanisms of effect of the Amulets in the studied community as follows: The Amulets, because of their sacredness, attract benefits and goodness and transfer them to the person utilizing them and ,on the other hand, because of their special power, they ward off the disasters and evil and  prevent them from passing to and hurt the utilizer. Contempt of a Amulet, reverses the mechanism of its effects: Benefits are prevented and the evil is attracted. Benefiting and harming mechanisms of Amulets act according to distance, i. e., Amulets benefit or harm the closest person.
 
Discussion and conclusion:
This study showed that Amulet elements can have an important role in creating a sense of physical and psychological security for mankind. According to authors, the function of the Amulet, is not only an attempt to survive but also a concept beyond that including the worldly and otherworldly life of the believers.

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Bijan and Manijeh is one of the ancient Iranian story which has a long history on the territory of the Georgia. this story has been narrated in this contury . Apart from a free translation of the story was that in the sixteenth century, another Georgian folk versions of this story are available, which have the same features as iranian narration. Georgian narattor inserted Georgian -Christian elements in the story, and changed the narrative space ,they added details to the story or have it reduced. They also added some new characters or some Changes and displacements in the story and have been caused confusions in the plot. In this study which was conducted to compare this narration whit the narrative of Shahnameh, Meanwhile the t ranslation the summary of the Georgian version, referred to some of the differences and similarities and the Place of this story in Georgian folk culture&literature have been investigated.

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Torud district located in the southern border of Semnan province, recognized as subsidiary of Shahrud city in terms of new geographical breakdown . The dialect of people in this obsolete village, having too likeness to some kinds of Khorāsāni dialects, for various reasons, including the inaccessibility to the city has remained largely intact . Hence particular study of words, expressions and interpretations of this dialect can be useful and helpful in solving some problems of classic poems and meaning of the ancient Persian texts, In addition to the benefits of its anthropological and linguists aspects. By categorizing the terminology associated with livestock in Torud district, which is collected during a field study and completed with other correlate books, this study attempts to point to Word derivation, the roots of some ancient words and any tradition joint to livestock in Torud folklore. Morever this study is a main step for ranchind dictionary collecting .

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The most famous mythological bird of Iran, Symorgh was linked his name by Zal and his fate and his family in the stories. He is a sage in the Shahnameh that aware of healing and heavenly secrets. But in most texts after the Shahnameh, this sacred and spiritual role faded and their place is apparent by sensible roles. The author of this paper is study the symorghs character in folklore stories and show its differences with the official literature. This research presents that symorgh in epic works often has conflicting characteristics, because he is not the same glorified and mythological bird. He is a devout that think questions of Zal and his family will be lost the opportunity He should be installing to worship God. In spite of this, he interferense in many stories. On the whole symorgh myth is like a mirror that reflects the transformation of the peoples thinking mode that have used of this myth in their stories.

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An investigation of farming (Barzegari) lyrics in Kohgiluyeh and Boyer- Ahmad Province
Seyyed Borzoo Jamalian zade
Mahmoud Rezaei (Ph.D.)
Abstract
Work lyrics are an interpretation of singers’ emotions and their work circumstances which are sung either individually or in choir. They also indicate livelihood, longings, sufferings, aspirations and desires, love, and prayers of the singers. These kinds of voices remove monotony and boredom from the work circumstance, sedate the wearisome pain of hard work, and enhance effort, movement, encouragement and hope among men and women in their work circumstance. In the local culture of this region, the poems sung about work and occupation make a large part of the nation’s literature. Men and women in this city for any work had a poem in unison with the doer of the work which had appropriate theme, music and motivation for the job. Unknown singers have sung these lyrics for expressing their happiness, sorrows, gloom and pains. These lyrics have played an important role in transferring cultures, beliefs, values, and norms from one generation to another. The main themes of farming songs are included loving beloved, the difficulties of farming, encouraging farmers to work, complaint about beloved, stay away from family, desire and hope which they are investigated in following.
1. PHD student of Persian language and literature ،department of Persian language and literature, Shiraz University
Email::jamaliyanzade@gmail.com
2. Associate professor of department of Persian language and literature of Shiraz University

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Talisman and breaking talisman in popular caulture of Jabālbārez
Popular culture include beliefs, customs and rituals that are common among the group of people. And has a place in everyday life. Engaging in culture as a factor to connect people that as an essential factor to influence on the character, cohesion and social solidarity, development, evolution and political change. One can not ignore the role of popular culture in finding to find personal attitudes and tastes. Talisman and breaking talisman is one aspect of popular culture. Talisman is the use of some ambiguous and strange shapes, lines and roles. The wizard writes these shapes and line on pelt and paper for a particular purpose
Jabal barez area located in Jiroft of Kerman province, has an intact popular culture for its impracticable ways and special condition. Talisman and breaking talisman is very in this area. The research is fundamental that the authors have collected the data with field work method
Keywords: folklore, Talisman and breaking talisman , Jabal barez area, Jiroft

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Abstract
Shahryarname is one of the Heroic Epics after Shahname that is related War of kinship. According to this system,shahryar bickered with faramarz’Sam and after that he huffed and comes out from sistan and goes to india , where after showing his virtuousness , again returned to Iran and encountered with his family . Also in this system, several accidents fortune for the hero and other family members. all known manuscripts is not compelet and what has been published is less than a third of the whole system. Unfortunately, in all scrolls of shahnamah that has spread and also in the total stories of Ferdowsiname is not independent narrative about shahryar. What is in these sources of this hero come down to us is a number of short stories. The author surveyed the newfound version of the system and found that some traditions shahriyarname is at the earliest scroll Shahname with the difference that it has changed the names of some of the heroes of the story.
First of all in this article, summary narratives of Shahryarname introduce with a newly discovered manuscript then reviewed all the traditions of this system is manifested in popular literature in Iran.

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Literary nonsense is a genre in children literature which is neither devalued nor forgotten in the course of history. Rather it has always been delightful and enjoyable never forgotten. This study introduces Persian literary nonsense and analyzes the characteristics and techniques of this genre which make it constant, interesting and pervasive among children.
This research is done within the qualitative paradigm utilizing the methodology of Mayring's (2000) deductive-inductive content analysis. The samples are divided in to poetries and stories. For poetry the contemporary nonsense poems in the book of Iranian Folklores (1346) are selected. As for the stories a group of folkloric legends categorized by Khosronejad. (1389) were selected. The criteria for the researcher was correspondence with nonsense characteristics.
It is concluded that Persian nonsense works are mostly engaged with form and language structure. It also demonstrated that nonsense works--both poetry and story-- enjoy the most fundamental and primary elements of children poetries characteristics which are implied in language constructs and rhyme, since the best way for language communication with children is through rhythm. The remarkable feature of nonsense stories is an approximation and amalgamation with poetic language of this genre. Nonsense acts as the alphabet of children poetry.
Regarding the quality of being nonsense, the studied poems and stories can be categorized into these classes: syntax nonsense, semantic nonsense and pure nonsense.