Lyric is one of the most extensive literary genres. This field is the extended Persian lyric poetry and the continuation of iambic verse. Associating narrative with poetry and presenting it in the form of couplet poem and creating masterpieces such as Nezami's Khamseh and Vis and Ramin made this field flourish.Bahram and Golandam is one of the lyrics that a poet named Aminoddin Mohammad with the pen name Safi from Sabzevar has recited in ninth and tenth centuries. The verse has been attributed to Shamsoddin Katebi Neyshaboori in some sources. In this article, the relation is rejected and after the account of the narrative, the verses and the person that has recited it are introduced. We also consider briefly its narrative motifs.The objective of this article is to introduce one of the famous verses in the opinion of people so that the readers may understand its stylistic and linguistic values and also its plots.

The relationship between literary texts and psychoanalysis was proposed in the 20th century with the help of Freud's theories, and after him, Carl Gustav Jung played a prominent role in this field and wrote important works about the reflection of people's emotions and thoughts in his creations. According to Jung, human thoughts are partly derived from daily desires and are largely influenced by the collective unconscious and old images (archetypes), and in general, humans are controlled by their unconscious throughout their lives. In this article, the epopee Bahram and Golandam by Aminuddin Safi (the poet of the 9th century) has been analyzed using the descriptive-analytical method and from Jung's psychoanalytic point of view in order to determine the level of collective unconsciousness and its elements in it. According to the obtained results, this folk tale is consistent with the archetype of Jung's individuation and shows the path of character development towards evolution; hence, in this poem, Keshvarshah is a code of humans and Bahram represents his archetype, who goes through the difficult stages of confronting the shadow to connect with the anima, and finally, his connection with Golandam completes the cycle of character transformation. Also, in this system, two archetypes of the shadow and the old man play a more prominent role: the archetype of the shadow due to the persistence and great effort of the king to develop the character, and the archetype of the old man due to his enthusiasm and confusion.Keywords: Jung, Archetype, Collective Unconscious, Aminuddin Safi, Bahram and Golandam. IntroductionAccording to Jung, the human psyche has three parts, which include the conscious mind (I or ego), the personal unconscious, and the collective unconscious. Jung defined the personal unconscious as a special area adjacent to the ego. He feels that a person's unconscious consists of ideas and emotions that existed as consciousness at one time; but now they are suppressed, forgotten, or for some reason purposefully ignored or forced out.The collective unconscious is the main part of the psyche and is much deeper and wider than the conscious part. This part of the psyche contains ancient images that are almost the same among all human beings and are reflected in dreams and other unconscious activities. Literature ReviewAccording to Jung, due to having a common mental structure, people face similar problems in different periods, and the key to solving these problems should be found with the help of collective and ancient psychological experiences. He called these old experiences archetypes and this term is the most important topic in his psychoanalysis.The contents of the collective unconscious are not acquired, but inherited, and thus are the same across cultures. This unconsciousness consists of two main aspects, i.e. archetypes and instincts (such as sexual instinct, violence, etc.). Archetypes are a reservoir and storehouse of experiences that have been constantly repeated throughout human history. These patterns always exist for every human being from birth and they have chosen a home in the deepest part of their unconscious. Every human being can face them internally through dreams and imaginations and externally through myths and religious teachings (Snowden, 2013: 121).Archetypal images or archetypes show different aspects of the mental apparatus and each one is revealed with the help of some symbols. Jung introduced some of their most important forms as follows: self, shadow, anima and animus, old man, mother, hero, mask, etc. In this article, our intention is to show the growth path of Keshvarshah's personality in the epopee of Bahram and Golandam. MethodologyThe book Bahram and Golandam is about the love of Bahram, the prince of Rome, to Golandam, the daughter of the Khaqan of China, and by reflecting on the structure of the story, its symbolic depth is determined. In fact, in this poem, the poet has symbolically told the story of the evolution and integration of the character with the help of a folk tale, and each of the elements of the story, such as characters, phenomena, and various creatures, are a symbol of a part of the unconscious mind, and Prince Bahram's battle to reach his lover, in the language of psychoanalysis, is a reflection of the psyche's sweating to solve problems related to the unconscious and absorb it into consciousness. ConclusionFolktales have a happy ending with a happy union. The same issue shows the repetitive pattern of these stories and, in fact, general and universal content that depicts the path of human excellence towards a comprehensive personality. In this research, the following results have been obtained:Keshvarshah is a symbol of man or the actualized dimension of the psyche (self-awareness) that strives to achieve a new and superior personality.Prince Bahram is a symbol of his archetype, which becomes active after man's effort and concern for progress and tries to harmonize different parts of the unconscious mind. At first, he reaches the psychic center with the help of an unseen helper (deer, a code of the wise old man) and there, after facing the image of his incomparable lover (Anima), with the guidance of the wise man (Pir Bazargan), he walks on the long and difficult path of love.In this story, the shadow has a positive side as well as a negative side. After encountering Anima, the prince reaches the land of fairies (Jenian). Jeni brothers (Shadow archetypes) first appear in the enemy's delegation and after defeating Bahram, they help him in the prince's battles by giving him a few strands of their hair; Therefore, after this change, they are considered a symbol of the positive dimension of the shadow. The negative effects of the shadow have also been shown by elements such as the prince's rivals and the demons, after defeating the Jenian, Bahram first faced the demon and after killing it, he faced the mysterious and terrifying world of the collective unconscious (the terrible sea) and the various manifestations of this unconscious, such as the negative shadow (Behzad and Noushadshah), the hero, etc.In the end, after marrying Golandam, Bahram finds out about his father's restlessness and unhappiness with the help of the archetype of sleep, and after returning to his homeland, he becomes a worthy successor to his father. In this story, the direction of the prince's journey is from the West, i.e. ignorance, to the East, i.e. inner illumination, and this is another secret of man's effort to achieve the higher aspect of personality. According to Jung's view, in this system, the prince's conflict is related to the negative aspects of the psyche; because it is difficult for humans to accept the negative aspects of their existence and to change them. The archetype of the wise old man also appears twice in the story, and the reason for this is the prince's confusion and desperate need to find a way out of his current situation. 

The story of Bahram and Glendam is one of those stories, which have different narratives. Among them, there is a narration written by Amin O-Din Safi, a classical poet of the 9th century, in 3049 couplets, and another recitation has been narrated from Kurdish folk literature in the style of literacy from generation to generation. The subject of this research is two types of literary in two languages (Persian and Kurdish) with various themes in terms of storytelling. The origin of this story, like many ancient stories, is still not well understood. In the ninth century AH, poetry imitation of the Khamse-Nezami reached its peak and one of the reasons of the prosperity of storytellers was the interest of local rulers and sovereigns to hear lyrical stories, epics, legends, etc. in their spare time. This caused the poets to use the names of the characters of old stories with new processing and creativity to write another story with their own perception and sometimes with a weak structure, without any special source, just to elucidate the task and fill the leisure time of rulers and masters. Like the story of Amir Arsalan, which evokes a combination of the atmosphere of the stories in the listener's mind of One Thousand and One Nights, Shahnameh and the Demon, etc. Different themes arise due to the existence of different or similar storytellers and narratives. In this article, by examining and comparing the theme in the story of Bahram and Golandam, the main idea or the same theme and finally the message of the story and the author's view on the subject of the story become clear. The nature of the themes in both Persian and Kurdish narratives widens the field for comparing and examining the effect of the two narratives in question, and it opens new windows in recognizing the difficulty and coverage or weakness of the story. The field and library study method based on content analysis has formed the structure of the present study.

Criticism of new historicism has been formed in opposition to traditional historicism. Contrary to traditional historicism, which speaks of the one-sided influence of history on literature, new historicism believes in the mutual influence of literature and history on each other. The story of Bahram and Golandam is one of the remarkable poems in Kurdish literature, which are called "Beit". Beits are syllable-weighted folktales recited by beit readers. It can be said that there are some similarities between the stories of Bahram and Golandam and Zal and Rudabeh. Therefore, it is possible to measure these two stories with each other. In this research, relying on library and documentary studies and with an analytical-comparative approach, we have tried to give a reading of the two stories in question based on the concepts of new historicism. The findings show that although both stories are apparently romantic and the conflicts are about love and marriage,But inside the story, power and discourse interests are fundamental issues. Every discourse tries to maintain its political and social interests.

The similarity between myth and story has brought about theories based on which recurring elements between myths and stories can be explored and analyzed. This research, borrowing a descriptive-analytical method and following the theoretical framework of Carol S. Pearson and Hugh K. Marr Psychological-archetypal analysis in "Awakening of the hero within", and Joseph Campbell's The “ Hero's Journey” theory, tries to examine the process of the "hero within" journey in the story of Bahram and Golandam. The study tries to analyze the manifestation quality of archetypes throughout the journey to show that the hero of the folk stories, like the sages, can step into the process of individualism and starts the heroic journey via the manifestation of these archetypes. Analyzing the mythical structure of this story, it turned out that the story consists of three stages of “ departure” , “ initiation” and “ returning” which pave the way for the advent of the archetypes. The hero starts the journey by leaving home, and then the explorer archetype begins. Throughout the journey, according to fictional situations, the inner hero archetype faces metamorphosis and other archetypes arise consequently. The most vivid archetypes of Bahram are “ lover” , “ explorer” and “ warrior” when the end comes by forming a family which shows the "returning" stage to the home environment where the “ ruler” archetype occurs. The results of this study show that the story of Bahram and Golandam has a mythical structure, and can be analyzed on the basis of the archetypes theories, due to its psychological approach.

One of the romantic Poems of Persian Literature is mathnavi of "Jamal and Jalal" by Mohammad Nazlabad, the poet of the ninth century. Recently, University Publication Center has published this unique manuscript. This poem has several romantic, symbolic, mytic, folkloric and tri cheur motifs, yet it has not been mentioned as alluded to in manuscripts and Dr. Poornamdarian has not refored to it in his analysis of symbolic stories. This study is the first to introduce the poem. It is been concluded that the poet must be Mohammad Amin Nazlabadi who has also written Bahram and Golandam.

Studying and analyzing the ways of rewriting and recreating in Bahram Beyzai’s literary works is the main goal of this paper. He is a norm-breaker author who destroys the reader’s mental and language structures and defaults. The plays, scripts and narrations which are analyzed in this article are Azhdehaak, Arash, Ahu, Salandar, Talhak va Digaran, Pardeye neiy, Siavash Khani, Shabe hezar-o Yekom and Majlese Ghorbaniye Sennemar. At first, in this research, Beyzai’s descriptive-analytical ways are introduced, and then these ways are analyzed in Beyzai’s works. The ways are generally as follows: 1. recreating an old work on two levels: “changing the plot” and “changing the dutifulness of characters,” and 2. rewriting an old work in some ways by “adding dialogue between characters”, “suggesting cause and effect relation” and “changing the ways of narration.”

Shabdiz and Golgon, two beautiful horses of Khosrow Parviz’s court, have been the subject of many historians, especially Shabdiz, that according to some historical sources, was one of the wonders of the court of Khosrow Parviz. The fame and glory of this historic horse brought it into the world of myths as far as many Persian literary works came out and many poets used it to create unique works. Since the name of Shabdiz is linked to night and darkness, it is a beautiful theme for the poet's imagination to fly in the night sky; however, the poet's imagination was not limited to the night sky, but the sky of the day, with its companionship, Golgon, was seized by him. Nizami is one of the most talented poets in the field, which illustrates the story of these two beautiful horses in the style of Myth-Lyric. The symbolic birth of Shabdiz's birth is somewhat reminiscent of the birth of the Mithras from the Stone and a marker of the new processing of the ancient myths, which undoubtedly derives from the past ritual beliefs in the drawing of day and night as a horse; it is possible that Nizami depicted Shabdiz and Golgon to associate them with Mithras and Bahram and as the symbols of day and night. Golgon symbolizes the day and the brightness of the god Bahram, and his counterpart, Shabdiz, is the night sky, and is a symbol of Mithras, the god of the night, as if they are a concept of time in a hall of symbols and similes. The magic of the Nizami’s word, with the preservation of the historical and structural framework of narrative, has tied the story of these two horses to the ancient beliefs, rituals and mythologies, so that the names of these two always shine in Persian literature.

Bahram Beizai is one of the top play-writers in Iran and a director of theater and cinema who has used myths, legends, folklore and oral literature in the best possible way in his plays. Beizaei's plays have a great importance due to their influence on ancient Persian and Arabic treasures. As it is clear, Beizai in his plays continues Ferdowsi's way in re-reading and recreating history, myths and epics, and he has inspired ancient Persian and Arabic sources in his literary works, including plays. This researcher intends to categorize Bahram Beizai's plays in a descriptive-analytical manner in the framework of "reading-oriented" critique and evaluate them with a favorable summary of the author's theatrical sources and the author's specific processing and approach. The results of the research show that Bahram Beizai, by examining different historical periods and adapting the epic myths, Ashura, pre-Islamic and post-Islamic history of Iran, has been able to bind his works with contemporary currents and ideas by these re-readings.

In a strange and mythological tale in the so-called historical section of the Shahnameh (the Sassanid empire period of Hurmuzd), Bahram Chobin meets a crowned woman in the palace. After that, he weeps blood, overlooks and changes his manners and speeches. He claims to be a king. A number of eight different interpretations and views have been presented about the identity of this mysterious woman, extracted from the Shahnameh or contemporary writings. These are: (1) a witch, (2) fortune of Bahram, (3) a fairy, (4) an angel, (5) a deceptive soul, (6) Daena, (7) a Demon or female demon, and (8) glory. In addition to the Shahnameh referring to this woman as the "fortune" and two ancient and reliable texts introducing her as a "fairy" (Tarikh-i Tabari or The History of al-Tabari and Tabari and Nihayat al-Arab), the traditions and characteristics of the story show remarkable similarities to the narrative theme of "Fairy and Hero". This lady is more likely to be the fortune of Bahram, originally appeared in the form of a fairy and made him fond of her beauty, and provoked Bahram be a rebel against the Sasanian king as he faced his fortune. Through metamorphoses of Iranian national narratives and dropping some part of her mythological points, this fairy has changed to a good-natured, but obscure lady in the Shahnameh.