Etymology of the WORDS in different Iranian dialects helps not only to better understand their phonology, but also it helps to the etymology of Persian and other Iranian languages and dialects. Iranian dialects are a rich source of linguistic data which could be used in the linguistics of Iranian languages. This paper deals with etymology of 12 ARCHAIC WORDS from diverse Iranian dialects. For each word, after investigating the same word or its cognates in the other Iranian dialects and languages, its Old Iranian form has been reconstructed and its sound changes from Old Iranian up to Iranian dialects have been examined. The list of WORDS examined in this paper are as follows: arde / âla »side, half«, hast / ast» house, yard«, daha»awn«, bīg / gwask »goat, calf«, gūn »udder«, jeven »grain mortar«, jəxūn »threshing-floor«, kahra »goat, kid«, kətū »dog«, mâl »cattle, quadrupeds«, tâta »uncle«, xal »bent, crooked«.

In their interpretation of the Qur'an, early Persian prose writers have often used ARCHAIC WORDS to best show the beauty of the language of the holy book. To appreciate the language of these early exegetic texts, we need to subject them to linguistic and stylistic analysis at various lexical, phonological and syntactic levels. In this paper, the writer has presented examples of ARCHAIC WORDS used in the old interpretation of the Qur'an roz al-Jinân and Ruh aljinâan written by Abolfotooh Razi.

Holly Quran has the revelation message for all humanity. Being “Zekro lil-'Aalamiyn” makes it inevitable to translate the holly book to different languages. Eventually, this holly book was translated to Farsi against the objection of some religious scholars by a collective fatwa of the 4th century Transoxiana’s scholars. One of prototype of Quran’s Farsi translation is Sur abadi Interpretation (Fifth Hijri century). As Farsi paving the way in its regeneration era and gradually overcoming the dominance of Arabic language in this period of time, this research sought to study the capabilities of new-coming language and Sur abadi strategies in translating clauses and terms which are central in Quran language or dealing with diversity of terms in two axes: qualitative impoverishment and quantitative impoverishment according to Antoine Berman’s theory of “deforming tendency”. This is a descriptive-analytical research carried out through a comparative critique. The results of the research showed that Sur abadi’s concern in using simple and pure Farsi WORDS made him pick some equivalents for WORDS such as Al-taqwa, Al-jihad, Al-iman, Al-aziz, Al-hakim, and etc. that cannot convey lyrical and quality of Quran WORDS. As for quantitative impoverishment, the weakness of Persian language or poor vocabulary of interpreters has caused a condition in which a set of Arabic synonym WORDS with high literal diversity were translated into one or two Farsi WORDS and it can be said that quantitative impoverishment and reduction in WORDS diversity have occurred in Sur abadi interpretation.

Among the contemporary poets, the strong drive of Akhavan- Sales to the old works of the Persian language and the past culture of Iran has caused many components of old language to be revealed in his poems. The use of old elements in poems or prose in order to foreground it, referred to generally as archaism. Archaism in Akhavan's poems is too vast to be discussed in a paper; therefore, parts of his archaism which we have named ARCHAIC structures are searched and analyzed in this paper. They are sentence ARCHAIC structures, verb ARCHAIC structures, plural nouns, prepositions and so on. In spite of the fact that some critics do not admit using ARCHAIC elements in poetry, Akhavan with his wonderful ability in the best selection and composition has created a dignified and firm language in his poems by using ARCHAIC elements.

From the formalistic point of view, attention to ARCHAIC structure of language is one of the techniques used to enhance the (poetic) language. Employing this technique, the poet deviates from the common norm of language and resorts to ARCHAIC WORDS and syntactic structures to accomplish defamiliarization and foregrounding in his/her poetry. Proper use of this technique plays a fundamental role in securing the poeticality of poetry. Mohammad Reza Shafi’ei Kadkani (M. Sereshk) is among the second generation of Nimaic poets who have managed to employ archaism successfully. His preoccupation with the glorious past of his hometown Khorasan and excellent command of classical Persian literature have enabled him to promote his poetic language through the proper use of archaism. The authors of this study attempt to determine to what extent M. Sereshk’s success in poetry collections like A Mirror for the Voices and The Second Millennium of Mountain Deerlies in his clever use of ARCHAIC structures of Persian language and stylistic characteristics.

In the paper, position of Akkadian and Arabic language among Semitic languages are determined and they are compared by linguistic factor. By means of distinguishing between temporal and linguistic priority, it is shown that a language could be older than other while former has preserved properties which the latter has missed them. In this paper, it is shown that Arabic temporally is posterior, but linguistically prior than to Akkadian. It means that some properties with origin of Proto-Semitic without changing are retained in Arabic and same properties have changed in Akkadian. ARCHAIC properties of Arabic compared to Akkadian could be classified in two groups: (1) Phonemic properties and (2) Grammatical properties. Arabic language preserves Proto-Semitic phonemes: /θ/, /ḥ/, /δ/, /՜ṣ/, /θ’/, /ˁ/, /ǵ/, /h/ that disappeared completely in Akkadian language. On the other hand, these phonemes which have existed in Proto-Semitic gradually have changed to other phonemes in Akkadian, while they remained without any change in Arabic language. Most important grammatical properties which are maintained in Arabic language and disappeared in Akkadian language as follows: duality in personal pronouns (independent pronouns and affixes), duality in verbal conjugation (perfect and imperfect aspect). Final change that is studied in this paper is word order in the sentence. As with most Semitic languages, Arabic has maintained Proto-Semitic order VSO (verb-subject-object), while in Akkadian by influence of Sumerian language Proto-Semitic word order has changed to SOV (subject-object-verb).

Habish-ibn-Ibrahim Teflisi is among the authors of the sixth century who possesses several works in the Farsi and Arabian language. One of the most famous works of Habish is "Kamel-ol- Ta'abir" which enjoys high significance due to inclusion of numerous Farsi WORDS. This writing will initially introduce "Kamel-ol-Ta'abir'' in brief, then discuss and study its style based on the original version; an authoritative property of Chalapi Abdollah Library (inscribed in 772). According to Habish, one of his own undiscovered works titled "Semar-ol-Masael" is introduced in this book for the first time. In the next step, some of the rare and uncommon vocabulary of "Kamel-ol-Ta'bir" which are not recorded in Persian encyclopedia and dictionary, or there is no actual instance of their usage ever seen, surveyed.

In the field of literary criticism, the use of old-fashioned WORDS and phrases, known as archaism, is one way to defamiliarize and emphasize WORDS from a formalist viewpoint. Proper and timely use of archaism both enhance the sublimity of the verse and captivate the reader. Malik al-Shu'arā Bahār, a renowned contemporary poet, skillfully employs archaism, as one of the linguistic and stylistic features of his acclaimed works. Originally from the Khorāsān region, this poet has a sound familiarity and profound understanding of classical poe­try, especially the Khorāsāni and Iraqi style­s, which has enormously helped to shape the­ ARCHAIC esse­nce of his poetic language­. In this study, from an ARCHAIC perspective, we adopted an descriptive-analytical approach to focus on textual analysis of Malik al-Shu'arā Bahār's poetry. Our goal was to explore how consistently Mohammad Taqi Bahār used ARCHAIC WORDS and grammatical structures in his poems, and to what degree his work deviated from the conventions. In his poetry, Bahār reflects his deep engagement with the literary traditions of the past. He­ purposefully incorporates ARCHAIC WORDS and se­ntence structures. Through his skille­d use of language, Bahār artfully revive­s the past in his works. This gives his poetry a unique­ elegance and artistry, de­monstrating his command of classical linguistic techniques and enriching verse.

The loss of national pride of the Iranians since the beginning of the Qajar era as a result of numerous defeats at the hands of Russia and England, and the chaotic consequences of economic and political relations with them, provided the necessary intellectual basis for intellectuals to find the causes of weakness. Among the factors that some pre-constitutional intellectuals focused on in this area was ancient nationalism. Although during the constitutional era, the dominant form of nationalism took on an anti-authoritarian and anti-colonial face, and its antiquarian approach became less important than before, attention to it matured again with the end of the First World War. With the rise to power of Pahlavi I, ARCHAIC nationalism became one of the main ideologies of nation-building for government officials. The development of Kasravi's ideas took place at such a time. The present study tries to answer this question by using historical method and analytical descriptive approach: what was Kasravi's attitude towards promoting the discourse of ARCHAIC nationalism as a thinker? The results of the research show that although Kasravi was interested in the history of ancient Iran, he opposed some of the extreme components of the antiquarians and considered their promotion as one of the factors weakening national unity.  Introduction The formation and promotion of the discourse of ARCHAIC nationalism in Iran is a phenomenon that emerged in the cultural, social, and political spheres from the middle of the Nasrid dynasty to the end of the Pahlavi dynasty, influenced by the ideas of Western philosophers. This discourse occupied the minds of many intellectuals and politicians for several decades. It should be noted that many of the themes of archaism are not the product of the new era and that there was an Islamic era in Iran's history. In this regard, Fereydoun Adamiyat believes that the attention to antiquarianism has its roots in the history of Iran, and in a way, it became concrete with the expansion of the nationalist spirit of this era.                                                                                                                                            Kasravi's ideas were developed in the age of nationalism and its various forms; however, his thoughts on nationalism and antiquarianism were his own. Based on this, antiquarian nationalism in his thoughts was not extreme and racist, contrary to the trend of the time. He believed in the unity of Iranians and the elimination of the factors of difference in the direction of the unity of Iranians.METHODOLOGY Since researchers have neglected Kasravi’s approach to the trend of ARCHAIC nationalism in his time, the present research attempts to answer the question of Kasravi’s approach in relation to the promotion of the discourse of ARCHAIC nationalism in the first Pahlavi period. Answering this question has made the necessity of conducting such research obvious.The research method is historical, with a descriptive and analytical approach, using library resources and referring to the main sources, including Peyman magazine.RESULT AND DISCUSSION The constituent elements of Iranian nationality in the discourse of the Pahlavi era did not have the anti-authoritarian and anti-colonial character of the constitutional era, and the meanings of patriotism and patriotism were also contrary to the themes of that era. The proponents of this thought were confused; on the one hand, they were admirers of ancient Iran, and on the other hand, they were against the authoritarian system; in the same way, they wanted to preserve the ancient traditions, but they were also interested in the concepts of modernism (such as democracy and political freedom).Since the development of Kasravi’s political thought was formed during the constitutional period, his view on the issue of nation-building and collective identity was based on the ideas of this period, as he believed that during the constitutional period, ethnic and religious conflicts disappeared and all Iranians were a single nation regardless of race, language and became one religion. For this reason, the trend of antiquarian nationalism viewed the Pahlavi period as a return to the pre-constitutional era and against the ideals of that period.Kasravi saw the development of extreme racism as a great danger to Iranian national unity. In his writings, he strongly supported the unity of the Easterners and warned against their common enemy, Western colonialism. He believed that the current of racism separates Iranians from their non-Aryan neighbors and the promotion of such ideas will create differences between Iranians and their neighbors, especially Muslim Arabs. According to him, colonial countries and Orientalists played an important role in promoting such ideas.CONCLUSIONS Despite his attention to and interest in the history of ancient Iran and his attempts to revive some of the traditions and customs of the ancient Iranians, even teaching the ancient Iranian language and correcting some ancient texts, Kasravi had a critical approach to the archaism of the first Pahlavi period. Kasravi opposed the ideas of the ancients about modernism (in Kasravi’s interpretation of Europeanism) and its emphasis on issues such as worshipping the king, promoting the religion of Zoroastrianism, and opposing the Arabs. He also felt that the idea of ARCHAIC nationalism lacked the values of constitutional nationalism, which was based on confronting internal tyranny and fighting foreign influence. According to Kasravi, such a movement both supported the Pahlavi dictatorship and, through its association with modernism or, in his interpretation, Europeanism, provided the means for another kind of Western influence, namely cultural domination. Kasravi saw the prevalence of ARCHAIC nationalism as the reason for the further dispersion of Iranians, the creation of hatred among Arab-speaking peoples and the intensification of enmity with Muslim neighbors. He saw the role of colonialist governments and their associated Orientalists and Iranian supporters as effective in promoting such attitudes. For this reason, he waged an all-out struggle against the various components of ARCHAIC nationalism, such as attention to the Aryan race, worship of the king, anti-Islam and Muslim Arabs, and Zoroastrianism. In this struggle, he used the science of history and arguments based on rationalism.