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Simile, which appears in different modes, is one of the major subjects of a branch of rhetoric called Bayan. Some of these modes, such as intellectual-intellectual and sensible-intellectual are not in harmony with the illuminating   role of simile; therefor, the books on Bayanhardlyhave positive attitudes towards these modes of simile, but contrary to this attitude, such similes appear with a high frequency in some literary ages and some Persian texts. By critiquing and analyzing the intellectual similes in Tarikh-e-Vassaf, this article tries to study the reason why these similes were widely used. This research shows that Vassaf’s tendency for this mode of simile was because of his penchant for breaking with tradition and departing from the literary norms, widespread desire for innovation, the limitations of creating simile’s by the restricted views of ancients, general inclination for circumlocution, and a tendency to use the exaggerated forms of imageries. By using artistic elegances,the author of Tarikh-e-Vassaf has tried to elude the negative consequences of these similes, yet he has not been successful in all his efforts. Moreover, one of the important reasonswhy the text is abstruse and obscure, is the high frequency of intellectual similesin this text.

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Knowledge of myths and epics is important and necessary to get acquainted with the past culture and civilization of nations. Therefore, it is worth considering the developments that occur in a society’s myths and epics due to political and social reasons and the passage of time. So far, no research has been done aimed at identifying the causes and the changes occurred in the mythological and epical images of Iran in the most important Persian history books from the third century up to the end of the Safavid rule. The results of this study, which was done using the descriptive-analytical method, are: the removal of many ideas of Zoroastrianism from the face of Iranian mythology as a result of Arab domination and the influence of Islam, changes in some of the actions and deeds of Iranian mythological characters and the influence of Islamic teachings on them and their mixing with the Israelites (foreign narratives from Jewish sources), the transformations that took place in the form of characters, stories, and mythological geography, and the mixtures that influenced the Iranian mythology due to the spread of Israelites in the form of contemporaneity, fake lineage, uniformity, and geographical affiliation. Other findings of this study show the influence of the thoughts of the Semitic people on Iranian mythology and the logic of the credibility of the historian’s era on the Iranian narratives, which led to various myths about them.
 

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The culture and literature of Iran, has paid special attention to the religion of Christianity. This feature has become more prominent in the Safavid era for political, social, cultural and ideological reasons. Saib, the greatest poet of this era, had further contribution in reflecting this feature in his poems. This paper examines the events of the life of Christ in his Divan of six books by his descriptive-analytical method and concluded that the religious features his era, his theosophical and ethical perspective, the attachment of the audience of Saib poetry to Christ and the religion of Christianity and, finally, his tendency to theme-creating and subtlety and his dominance in the life of heavenly prophets has played a key role in presenting a full image of Christ. Referring to the life of Christ and other divine messengers, he seeks to bring religions closer to one another.