FIRDAWSI’s thoughts and his masterpiece, Shahnameh, can be considered as the yields of two different cultures or two different sources of thinking that Persian culture is in one side and Islamic culture is in another side. When FIRDAWSI intended to versify Shahnameh, it had been passed four century after the arrival of Islam to Persia, and Islamic thoughts certainly had a lot of influences on FIRDAWSI and his masterpiece: Shahnameh. Not only Islamic thoughts but also the ancient religious rituals, beliefs and customs before the advent of Islam certainly had influenced FIRDAWSI and his work. It is tried to be brought up the influence of Zorvanism on FIRDAWSI and Shahnameh and also we will represent the portrait of Zorvanism in Shahnameh and FIRDAWSI’s unconscious mind. It can be said that some issues like believing in the long sovereignty of evil in the world, FIRDAWSI’s beliefs in determinism, quarreling with women and the portrait of the union between religion and monarchy in Shahnameh have been raised from the influence of Zorvanism on FIRDAWSI’s unconscious or perhaps conscious mind.

One of the worthy matters in Shahnama of Firdawai is the suitable and proper Uses of two words: kindness and wrath. These two words have applied amidst Stories of Shahnama so beautifully that is may possibly be said that FIRDAWSI was affected two words of "fury and grace" of divine attributes, and in accordance with the nature of stories, "fury and grace" were probably changed in to "kindness and wrath "in Shahnama, and their opposition was considered by the great epic poet.This essay studies and analyzes the companionship and intersection of "kindness and wrath", and their in verse proportionality in Shahnama and articulates in necessarily cases that FIRDAWSI was affected verses of Quran and traditions in the use of these two words.

In this study, the definition of the Father King’ s moral characteristics and behavioral skills has been attempted, considering FIRDAWSI and Fenelon's perspectives. The Father King pattern is a sophisticated one to imply wise and mature behavioral characteristics of a king, who is the father figure to his own nation and endears his people as his own children. The moral characteristics of the Father King are democracy, good service and spirituality, and his behavioral characteristics are knowing people's true nature, distinguishing the cultured from the shallow and the charitable from the deceitful. The Father King has the ability of foreseeing danger and is a prudent character. Fenelon and FIRDAWSI have aimed to prove the prevention of a king's moral imperfections and biases could help advancement of an ideal regime and the moral characteristics of the king impact on the public's behavior. With the help of the comparative analysis between the two precious French and Persian authors' works, it was conclude that by believing the combination of virtue and governance, Fenelon and FIRDAWSI have committed themselves to the education and training of kings and princes in order to present a new pattern of thoughtful humans with excellent behavior to the entire mankind.

FIRDAWSI is the greatest Persian epic poet whose poems not only have been imitated by epic poets who came after him but also by moralist poets like Sa'di. It can be said that in addition to heroic characteristics of Shahnameh (Epic of kings), there lie didactic aspects which have made it striking work and criterion among literary works. It is why Sa'di who is one of the greatest didactic Persian poets has been influenced by shahnameh (Epic of kings) in composing Boostan (Orchard). There are a lot of maxims among FIRDAWSI's heroic poems which teach moral lessons to addressees. If we want to find a literary work which gives advices and teaches moral lessons like Shahnameh (Epic of kings) in Persian literature, we may not find a literary work better than Sa'di's Boostan (Orchard). If we study Sa'di's and FIRDAWSI's poems, we can find that there are a lot of common subject matters in moral teachings and lessons between these two master poets which can join them together. It is tried to be given a brief historical background of didactic Persian literature in this short opportunity, then we will clarify common subject matters, verbal and literary relationships between these two poets by giving some examples from Shahnameh (Epic of kings) and Boostan (Orchard).

Dream has preoccupied human’s mind since it is attached to him and is part of his spiritual and intellectual life. This subject has a significant position in Shahname.Dreams have significance for advancement of Shahname’s stories and FIRDAWSI’s lofty educational‚ religious and moral goals. This article classifies the dreams from the viewpoint of content and structure and pays attention to their role in the formation of stories.First, dreams are divided to direct and indirect the basis of their suggestion to characters and then they are analyzed structurally with regard to source, appearance and result. With regard to source dreams are divided into Irani and An irani. On the basis of appearance they are divided into explicit, symbolic and quasi-symbolic and with regard to result they are divided into psychological and behavioral effects.

The second half of the eighteenth century was a period of transition in European aesthetics. It was also a time of increasing contact between Europe and Asia. The rise of Oriental literary scholarship was a natural outgrowth of the public interest in things Oriental. While the earlier part of the century had sought to reaffirm the basic tenets of the Enlightenment with the help of its indirect knowledge of the Oriental literatures, the later generations became increasingly fascinated with the new possibilities of the literary heritage of the East. The Shahnameh first attracted the attention of the eighteenth-century Orientalists such as Sir William Jones as the supreme example of Oriental epic poetry. The present essay proposes to study Jones's conception of Persian literature and his remarks on the poetry of FIRDAWSI, as well as his fragmentary translations of the Shahnameh.

In the epics of the ancient peoples, the ideal man is manifested in the life and works of their heros, so that each one of them is a reflection of the ethical standards and values of his society. Great epic writers such as Valmiki and FIRDAWSI tried to create such an ideal man. The heros of Ramayana and Shahnamah show the man in his different levels. In a survey of the characteristics of such an ideal man, his belief in God, wisdom, justice, self sufficiency, loyalty, philanthropy and prudence seem quite prominent. Though these characteristics are more or less found in both works, each quality has different manifestations according to the cultural background of its land of origin. For example, some qualities like loyalty are more prominent in Ramayana, while others like having the God given charisma are more important in Shahnamah.

One of the main bases in FIRDAWSI’ s contemplations and one of the mostly applied words and concepts in Shahnameh (FIRDAWSI’ s book) is “ justice (Daad), so that some scholars have called Shahnameh as the “ Epic of Justice” . In general, according to FIRDAWSI, justice so flows in nature and life that he considers death, which is the most complicated and mysterious issues, as a justice in the world. FIRDAWSI sees a fundamental relationship between justice and happiness, peace, security, development, and on the other hand between injustice and dissatisfaction, restlessness, and destruction. Although he considers justice as everyone's duty, but there is a prominent connection between justice and kingdom in his book, so that justice is the most eminent characteristic of the kings in Shahnameh, especially at the beginning of their reign when they express their manifest. This article uses a descriptive analytic method in dealing with the relationship between justice and kingdom in Shahnameh. One of the results in this study indicates the deviation in the criteria for justice and injustice in Shahnameh at different periods. Justice is sometimes measured by religious criterion. However, the criterion for justice at different eras is mainly the kings themselves, since they psychologically consider themselves to be right. The concept of justice in Shahnameh (specifically based on contemporary standards, especially in mythical part of Shahnameh) has a paradoxical concept full of challenges.

In the first section of this article, it was stated that Iran’s government and nation, with the support of sages and the admirers of FIRDAWSI, assisted each other to hold FIRDAWSI’s Millennium Ceremony which created an enthusiasm and ecstasy among writers and adherents of Iran’s history and culture.The authorities consequently decided to hold a celebration befitting the esteem rank of FIRDAWSI. Along with this decision, Teimurtash, after being in correspondence with professors like Abbas Eghbal, Inayat-Allah Khan Sami, i, Ibrahim Pourdavoud and Allameh Ghazvini and getting their opinions on collecting copies of theShahnama and editing its text, decided to negotiate with ambassadors of Iran in France, Turkey, Egypt and India and accentuate the identification, collection and purchase of manuscript and published versions of the book through several correspondence. In this part of the article, some of the relevant letters regarding the correction of theShahnama are provided.The ambassadors of Iran in the above-mentioned countries reechoed the result of their studies to the Imperial Court and set forth their problems and suggested their solutions to them. The government and nation agreed that theShahnama has been the ardency of either the kings and the great gatherings or circle of libertines, impostors and jugglers; and narrators have cultivated the sapling of patriotism, humanism and heroic temperament among common people, and as a result, they concluded that taking FIRDAWSI and his great work into consideration is in line with paying attention to national ideals and ancient history of Iran. FIRDAWSI’s Millennium Ceremony was held in 1313 Shamsi /1933 AD befitting the high esteem of FIRDAWSI’s rank so splendidly and magnificently with the presence of orientalogists and sages, and Iranians so proudly participated in this grandeur ceremony. Besides, the tomb of the eloquent and prudent sage, Abu al-Ghasim FIRDAWSI, was inaugurated with the presence of people and government representatives.

FIRDAWSI has expressed the different issues: social, political and religious ones, in shahnama in the abroad and consistent way. Some of them are seen in the last wills of great kings.FIRDAWSI takes note of two important points in composing the last wills of kings:1. Moral virtues2. Moral rascality The kings emphasize in the advice to their successors that they should take note of moral virtues during the authority and avoid the rascality.