---

Seven ordeals is one of the important topics in Persian myth. The movements in seven ordeals do not have a historical nature so that they cannot be generalized to historical movements. As myths are derived from mankind’s active mind, seven ordeals are also the result of mental needs of people and a society and are derived from the historical challenges of a nation. Seven ordeals can be considered as the outcome of the imagination and fantasy of a nation who are threatened. It can be said that seven ordeals have goals consistent with divine regulation and epic moral values.  In Ferdowsi’s Shahnameh, interactions among the heroes and champions have been depicted in a very fascinating way. These heroes face various exams during their adventurous lives. These exams can be referred to as ordeals. Sometimes, these ordeals develop and some other characteristics have been added to them and have been made into a complete story. These stories are referred to as seven ordeals. It is just here that myth enters the realm of story. Our aim is here to investigate the key points and common elements of exams, ordeals, seven ordeals and seven ordeals of Shahnameh’s heroes and other epics. This is carried out on the basis of a structuralist, comparative mythology. 

---

The "Mour" is an elegiac dirge in Laki – an ancient language still spoken in regions as diverse as Lorestan, Hamadan, Ilam, and Kermanshah. Sung in an elegiac non-rhythmic tune and just in one distich in memory of a dead person, these wistful melodies have a rather long history. The purpose of this article, which is descriptive-analytical and library-based, is to explore the relationship between the distiches of Mour and the socioeconomic status of Laki-speaking men. In this regard, it has been pointed out that in Mour dirges, men’s bravery, magnanimity and hospitality, as well as their economic and social status, physical strength, etc. are often described. The frequency of these descriptions indicate the position of epic, elegy, and narrative in verses of Laki poetry that often in just one distich capture the most outstanding feature of warriors, thanes, tribal sheriffs, farmers and herdsmen.

---

Since human soul seeks excellence, he continuously hunts for answers to his questions. Therefore, he works towards tools to help him achieve a better life, create a dream world (Armanshahr) or utopia; a nowhere; his desired world. The Sufis has been more attentive to the local realities of their society, and they saw the society full of shortcomings and sought to lead their people into a desirable world by knowing the existing society and understanding its shortcomings and failures. The mystic understanding of Sanaei, Attar and Rumi of utopia is different from the perception of philosophers and scholars. In this way, scholars, poets and writers attribute some features to utopia, and although these features share some commonalities, they are different in some aspects as well. In this research, we have tried to study the main literary works of the 6^th and 7^th centuries through descriptive-analytical methods to, on the one hand, explore the evolution of the concept of utopia in the works of the elders of Persian mystic poetry, and on the other hand to explore the characteristics of their utopias and their differences according to the socio-political characteristics of that period.

---

The study of mythological and epic works, which narrate the thoughts and ideas of the predecessors and express the history and culture of people’s lives, from the perspective of practical wisdom is a strong evidence to prove the existence of moral principles and customs in ancient Iranian society that continued after Islam. In this research, Banugoshasb-nameh poemswere studied with the aim of analyzing the position of women in practical wisdom. The library research method was used, and the approach of the paper is descriptive-analytical. The results show that Banugoshasb’s actions and behavior are consistent with the components of practical wisdom and she can be called the model of a successful woman in the culture of Iranian ethnic groups who has transmitted moral virtues in a heroic manner. From the point of view of practical wisdom in the field of personal morality, the lady is the wise, brave, chaste, believing and committed daughter of Rostam, the representative of the lady heroines who has become a model of virtue through her behavior and actions. In the field of house management and civil policy, the high position of the lady in the family represents the value of women in the original Iranian culture. Regardless of the attitude of the patriarchal society, she has an independent and militant personality whose femininity has not caused her to be weak in doing things, irresolute and incapable, compared to men. In the family, she is a righteous, brave, and responsible child who acts at father’s discretion (the house manager).
 

---

The term “trauma” is used to refer to a situation in which a person’s psyche is harmed by a traumatic event. Žižek argues that trauma is the result of unexpected intrusion of the Real (event) into the Symbolic (symbolization) and acquires meaning in the structure of the Deferred Action. People’s reaction to any traumas is acting out or working through. In the acting out process, the patient displays sign of mental disorders like nightmares, yet in the working through, the patient hides mental suffering in the subconscious and fantasies and transfers the sufferings to another place by means of creating a fetish narration. Regarding the psychological nature of the trauma, the patient is unable to convert it into the Symbolic, and this psychological problem can be recognized only by its symptoms in the person. However, psychologists believe that the only treatment for trauma is to change it to the Symbolic. This study aims to investigate the way of representing trauma in the novel The Dead Dolphin by Hassan Bahrami. The findings show that he has successfully overcome this challenge by utilizing magic realism and its imperceptible combination with trauma features. Through combining local myths with trauma and taking advantage of their dual and contradictory nature, Bahrami has created a strong link between trauma and magic realism and portrayed the character’s trauma. This study proves that magic realism is a proper technique for writing psychoanalytic novels to represent and symbolize people’s trauma.