The most authentic information concerning Bābā Tāher may be found in Rāvandī's book Rāhat al-sudūr.In this book, Bābā Tāher's visit with Toqrol the Seljūqīd in Hamadān as well as his recommendation to Toqrol as to respecting justice have been mentioned. But Bābā Tāher's real life, like that of many other sufists, has been hidden behind a halo of ambiguity and myth.With regard to the concepts of Bābā Tāher's quatrains one can say and even accept that he has been neither an Ahl-e Tarīqat, as the word is described in different books, nor a gnostic, abandoning all personal desires, nor an obvious claimer of gnostic illumination which is the greatest point in mysticism, but his inner grief and his hermitage and enthusiasm as well as his natural ability in seeing or feeling unknown and invisible things formed his typical mysticism. His dervish-like life style which made a saint out of him in public opinion, placed him in a position higher than austers and hermits and lower than great mystics so much as his name was recorded as a fascinated disciple.

Sa'di Shirazi, in contrast to other poets and writers, has a unique feature that distinguishes him from others. This feature is a realistic and conscious look in the world that Sa'di portrays in Golestan. Saadi's look in Golestan is a real land of his world, not of the kind of worldly-wise religious and mystical views that make it practically a narrow, dark and high-risk passage that should close the eyes and ignore it. The author attempts to portray the image of someone who is related to his real world and is sufficiently terrestrial, contrary to the imagination of those who like to know Saa'di as just a mystic or religious preacher.The typology of human beings in Golestan, attention to the requirements of human nature, the sentimental life, the description of the details of life, (= incident), satire and humor though, empiricism in ethics and social issues, and the discussion of the presence of wisdom is one of the things that This article has been emphasized.

The fictional Character may be completely imaginary and the author is the creator. The author is also able to use the Characteristics of himself, others and even historical and literary figures. In this case, his story will have a real background. This type of Character is called a fictional Character with a background, and in this article, the creation of its species is examined. Sometimes, to build a scientific and real Character, the author uses the analysis of psychologists to identify various fictional Characters in his work. Some of the Characters created by the author become role models so that the author can use their Characters in other stories as well. Some social figures express the ideas and ideals that society likes. Sometimes the author uses these Characters in the story. But people hate some Characters. The author may refuse to use them. In reconstructing the Character, the author sometimes uses various factors such as the tone of the people in the story.

The study of charact (sometimes referred to as virtue of the moral virtues) has now com in from the cold. Since the 1920s, there has been a dramatic resurgence of interest in questions of virtues and Character among social scientists and positive psychologists. Nonetheless, the study of Character generally, and in business specifically, is scant. Gavin et al, In their study of world leaders over the past 150 years assert that manages possessing strong Character. Actions are real indicator of Character. Talent is a gift, but Character is a choice. Strong Character is the foundation on which to build success.

This essay tries to study synaestesia with a cognitive approach to the structure of language. Its theoretical framework is provided by Joseph Stern (semantician), Stefan Ulmann (linguist), and Osgood (psychologist).The author tries to explain the symbolic nature of this linguistic phenomenon as well as the speaker’s perceptional process while using it, and its emotional and mental effects on them. When explained the formation process of synaestesia, we will study it as a neurological and perceptional category. Then, we will provide some examples from Persian literature to clarify the structure of synaestesia. At last, we will come to rethinking synaestesia in art and linguistic phenomena (poetry and prose). According to the finding of the research, synaestesia's is a metaphor in which a particular meaning, common to a given perceptional domain, projects to another domain to which it no longer is usual. The basis of such a transition is a kind of similarity and interference between the two domains. In general, this possibility comes from man’s selective system of thinking and his capability to use metaphor. That is why it is frequently seen in different fields of art, including cinema, painting and music. Literary schools use synaestesia differently, not just for creating images, but to communicate special meaning, and to impress the audience.

BACKGROUND AND OBJECTIVES: One of the most popular beliefs of Gilan cattle breeders is the belief in a mythical creature called Siahgalesh, which over time, is intertwined with reality and fantasy and has a special place in the formation of their cultural identity. The Epic of Gilgamesh is the most comprehensive and ancient Mesopotamian myth that the protagonist is considered the shepherd god and the role of blessing and protection of domestic animals is one of the most important duties of this holy god. By analyzing these myths, while discovering the mechanisms and customs of the pastoral society, it is possible to achieve the degree of attachment of life and the achievement of dreams. Representing and examining the myth of Gilani Siahgalesh, and comparing it with the Sumerian myth of Gilgamesh about hunting and livestock, comprehensive support for ranchers and environmental protection, is one of the objectives of this research. METHODOLOGY: This research was conducted by descriptive-analytical method. FINDINGS: In these legends, Siahgalesh is one of those heroes who have dominated the social system of the pastoral and hunting society and has a special reputation. People consider him equal to the religious leaders because of his immortality and blessed power. CONCLUSION: The existence of common intellectual, religious, doctrinal and cultural themes between the two civilizations of Gilan and Sumer and the influence of these two civilizations on each other in rituals and customs, is one of the results of this study.