The description of wine (AND the othere names of wine such as: mey, Bade, nabiz, siki AND sahba) is one of the most common themes in Persian poetry. From describing its color, taste, AND smell to enumerating its properties AND functions such as healing, alleviation of grief, AND immortality of life. In the Avesta AND other Zoroastrian texts, we find the same pattern in the praise of "haoma" in three forms: God, Plant, AND Drink. In this article, after enumerating the common descriptive themes of Zoroastrian haoma AND sharab (wine) in Khorasan style poetry, we will attempt to answer the question of how tenable is the hypothesis of the transfer of the Zoroastrian haoma tradition to Persian poetry. The common themes of the two mentioned textual fields are: giver of eternal life, healer, grief-reliever, brave-maker, bright, shining AND good as well as description of colors. This research is qualitative in nature AND was conducted using the content analysis method. Extended Abstract 1.Introduction Sacred drinks have long been an integral part of religious beliefs AND rites. These drinks have either an animal origin, such as blood AND MILK in shamanic rituals (see: Eliade, 2013: 198, 139, 98, 97), or herbal origin, such as Haoma among Iranian Zoroastrians, soma in ancient India, AND ambrosia AND nectar in ancient Greece (Titer, 2018: 17). By highlighting the presence of the sacred drinks AND herbal gods attributed to them in the ancient mental patterns of the mankind, we attempt to emphasize the obvious AND undisguised presence of this idea in the continuation of its cultural life in literature AND especially in poetry, AND especially investigate whether the attributes Zoroastrian Haoma were transferred to the attributes of wine in Persian poetry by expressing its non-apparent attributes-including the benefits of wine AND its functions- AND answer these questions: 1. What are the pretextual patterns of describing wine in Khorasani lyrical poetry? 2. To what extent can the hypothesis of the transfer of the Haoma tradition from Zoroastrian texts to Persian poetry be defended? The aim of this study is to show that the description of wine in Khorasani style lyrical poetry is a continuation of the tradition of describing Haoma in Zoroastrian texts. By collecting the common themes of these two textual areas, it is shown that the common patterns in the description of Haoma in Persian poetry were transferred after Islam. The reason for choosing Khorasani style lyrical poetry is that in the literature of this era, the issue of influence by poetic tradition AND imitation of earlier poets is less prominent, at least in the field of Persian poetry, AND it is easier to assume that part of the description of wine can be the continuation of the cultural life of the sacred drink "Haoma" in the Avesta AND other Zoroastrian texts. 2-Research methodology For this research, library resources AND analytical-descriptive methods were used AND examples from Zoroastrian texts AND Khorasani style were used. For this purpose, the attributes AND piety of Haoma were collected AND categorized from all Zoroastrian texts, including Avesta, Dēnkard, Bundahishn, Pahlavi narrations, Dasturan's instructions to Behdinan, AND Zadsperm excerpts. Then, the attributes of wine (found in Persian poetry under various names such as Nabiz, May AND Badeh) are among the first scattered examples of Persian Dari poetry, a large number of which are published in the book "Description of the life AND works of the bookless poets" By the efforts of Mr. Modbberi AND the book "Scattered Poems of the Oldest Persian-Language Poets" collected by the efforts of "Gilber Lazar" AND what is available as Book of Peoms of Rudaki, Kassai, Farrokhi, Manochehri, Erani, Asjedi, Manjik Termazi etc. AND historically covers the second half of the third century to the end of the fifth century. Finally, in analyzing AND categorizing the research data, the common themes of these two textual areas have been highlighted with numerous examples. 3-Discussion After extracting all the attributes of Haoma from the Zoroastrian texts AND also the attributes of wine in the Khorasani style poems, we have found seven themes that are common in both textual areas in the description of Haoma AND Badeh, one of which is giving eternal life. Giving immortality is one of the most important attributes of "Haoma" in Zoroastrian texts AND is frequently mentioned in Yasna, Yashts, Khordeh Avesta, Dēnkard, Bundahishn, Pahlavi narrations, Dasturan's instructions to Behdinan, AND Zadsperm excerpts. Evidence of this theme is the description of wine in Khorasani style lyrical poetry, including the poems of Kassai, Unsuri, Manochehri, etc. The next theme is "healing," which is one of the constant characteristics of all sacred beverages. Eliade gives several examples of healing sacred plants AND explains that "the magical AND medicinal value of some plants is also due to the celestial version AND model of the plant resulting from the fact that the first deity planted that plant." (Eliade 2010: 283). In Zoroastrian texts, this attribute is often found in Yasna, Yashts, Dēnkard, AND Bundahishn for "Haoma." In Khorasani style poetry, this attribute for Badeh is found in the poems of Manochehri, Kassai, etc. The third common attribute of Haoma AND Badeh is "antideprssant". The elimitator of sorrow AND suffering with the word "Farashmi" is one of the attributes of "Haoma": (see: Yashts, nd: vol.2, 353). In the poetry of Khorasani style, there are many verses describing the elimination of sorrow AND happiness through wine, including in the poems of Rudaki, Unsuri, Bashar Marghazi, Farrokhi AND Monjik Termezi. The fourth common attribute is "bravery." In Zoroastrian texts, bravery is mentioned along with strengthening the body (in general) AND strengthening warriors. From the presence of "Haoma" in the praise rites of Urdusura Anahita - the patroness of warriors AND fighters - (see: Khordeh Avesta, nd: 282 AND Yashts, vol. 2, nd: 131), this piety of "Haoma" can also be deduced. 4-Conclusion After studying the attributes AND pietyof "Haoma" in Zoroastrian texts AND also extracting the attributes of "wine" in Khorasani style lyrical poems, we have concluded that there are seven common themes between these two fields of description, namely "The giver of eternal life", "healer", "grief eliminator", "courage giver", "good AND decent", "bright AND shining" AND also the description of color. According to these similarities, which mainly refer to non-apparent attributes, the assumption that some of the attributes of Haoma were transferred to the attributes of wine in post-Islamic literature can be more strongly supported, AND it can be emphasized that cultural elements of ancient religions AND beliefs, especially when they appear in religious ceremonies AND religious hymns of the tribes, for example, the praise of the god Haoma AND the presence of Haoma plant AND drink in the Zoroastrian religion, do not completely disappear after the establishment of the new religion, but usually find a suitable platform among literary AND artistic elements, thus continuing their cultural life. It seems that the description of wine in Persian poetry is a suitable platform to convey some of the characteristics of Haoma - in the three states of god, plant AND drink. 5.References ANDarz-e- Dastooran be Behdinan,( 1977). 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Introduction: In the study of ancient Persian religions, three religions are prominent; they are Zorvani religion, Mithraism or Kish-e Mehr AND Zoroastrianism. Mithraism has close ties with Zorvani religion.  It also had two major rituals, one was the sacrifice of bulls AND the other was drinking juice AND extract of HOOM, a sacred plant of ancient times. HOOM is considered to be ephedra vulgaris, a small plant with yellow flowers.There are many sacred trees AND plants in religious AND mythological narratives of many religions which usually represent the living universe continually rejuvenating itself. There are also mysterious relationships between human beings AND trees AND plants; some tree or plant is considered as the mythological ancestor of a tribe.The word HOOM (Avestan haoma, Middle Persian hom) is mentioned in different parts of Avesta. HOOM was a golden plant AND a drink was extracted from it which enjoyed a special place in Mithraic ceremonies. With the advent of Zoroastrianism HOOM was regarded negatively but later on regained its importance as depicted in adding a part to Avesta named HOOM Yasht in which Haoma is manifested as: 1) a golden plant, 2) an intoxicating drink, 3) a man, 4) a god.In this paper the role of this mythical plant is discussed in the formation of some of the narratives of Persian Epic, Shahnameh. This study uses textual analysis of ancient religious texts AND Shahnameh to discuss the mythological AND archetypal elements of a classical Persian epic. Discussion: HOOM is only once mentioned directly in Ferdowsi's Shahnameh, that is the appearance of a woolen-clad pious man named HOOM. The story relates how during his prayers at the temple, HOOM hears a man groaning in a cave. Finding out that he is Afrasiyab, the enemy of Iran, he ties his arms with his girdle. However, Afrasiyab tricks HOOM AND runs away, but with the help of Kai Khosro he is captured again, then HOOM disappears.In Shahnameh, Simorgh (phoenix) the legendary bird advises Rostam to use a special plant to be mixed with MILK AND musk in order to cure Rudabeh's wound. In Rig Veda AND Avesta the mixing of HOOM AND MILK AND pounding them in a mortar are mentioned many times. It is also mentioned that this plant is medicinal. HOOM is said to grow on Alborz Mountain where Simorgh used to live. HOOM can also be traced in the story of Rostam AND Sohrab. Rostam not recognizing his son, Sohrab, wounds him; he asks Kai Kavus for an antidote with wine to cure Sohrab. The description of antidote is very much like that of HOOM. Another instance is the story of the death of the invincible EsfANDiar in war with Rostam. Simorgh advises Rostam to choose an arrow AND to dip it in raz water (grape juice) or wine which is supposed to be fatal. Again the description AND the toxicity of the drink is very much that of HOOM.Conclusion: The ritual-mythical relationship of Simorgh AND HOOM in Shahnameh is mostly related to Rostam's family. Simorgh AND HOOM are also related to Mithraism AND the worship of Mehr, an older religion that Rostam is its chief priest. That is why EsfANDiar as the upholder of the new Zoroastrian religion kills Simorgh that with the help HOOM is the protector of Mehr AND the followers of Mehr.

The study objective was to evaluate the effects of reducing dietary starch content in fresh cow diets while maintaining NDF levels by substituting barley grain (BG), corn silage (CS), or both with beet pulp (BP) on DMI, lactation performance, serum mineral AND metabolites concentrations, liver enzymes AND liver functionality index (LFI), serum insulin AND revised quantitative insulin sensitivity check index (RQUICKI). Thirty-six multiparous cows were rANDomly assigned to 1 of 4 experimental diets from calving to 21 days in lactation. Experimental diets were a high-starch diet with ground BG (CO; 24.9% starch; 0% BP) AND 3 low-starch diets where BP substituted for either BG (BB; 19.6% starch; 7% BP), CS (BC; 20.6% starch; 12% BP) or CS AND BG (BCB; 20.3% starch; 12% BP). Relative to CO cows (16.50 kg/d), DMI was greater for BC (17.70 kg/d) AND BCB (17.50 kg/d) cows, but it was lesser in BB (15.60 kg/d) cows. Similar to DMI results, MILK yields tended to be greater for BC (37.89 kg/d) AND BCB cows (37.81 kg/d) compared to CO cows (35.41 kg/d), but BB cows (33.05 kg/d) tended to produce less MILK than CO cows. Relative to CO, cows fed BB had lower serum glucose concentrations, whereas cows fed BC AND BCB had higher serum glucose. Serum insulin concentrations were lower for BB cows than for other exprimental groups. Relative to CO, serum NEFA AND BHB concentrations were lower for BC AND BCB, but was similar between BB AND CO. The RQUICKI was lower for CO, BC cows than BB cows, AND cows in BCB tended to have less RQUICKI compared to BB during postpartum. The concentrations of gamma glutamyl transferase were lower in BC AND BCB cows relative to CO AND BB cows. The cows fed CO AND BB had higher serum bilirubin relative to cows fed BC AND BCB diets. Although, LFI for CO cows was similar to cows on BB, BC AND BCB, BC cows had higher LFI than BB cows AND tended to have greater LFI than CO cows. Overall, reducing dietary starch by replacing CS (BC) or a mix of CS AND BG (BCB) with BP positively affected DMI AND MILK yield AND indicated improved energy metabolism AND liver function during the first 21 d of lactation compared to when BP was fed instead of BG to reduce starch (BB).

Lactation length is different in individual cows, which is generally converted to a 305-day stANDard using curve fitting models for genetic AND management practices. Individual curves do not have a stANDard shape in all cases, AND can deviate from the stANDard pattern according to factors such as individual differences, AND type of fitted models. These non-stANDard curves, called atypical, resulted from incorrect estimated parameters of the curves; which consist of: continuously increasing or decreasing AND reversed stANDards. This study was conducted to investigate the importance of atypical curves in estimation of 305-day MILK production, by fitting two nonlinear models? Wood (empirical) AND Pollott (biological), on 7659 AND 6692 test-day MILK yield of 977 AND 776 first calving Iranian Simmental AND Jersey cows, during 2007-2020, using R software. Different patterns obtained based on the combination of increasing (b) AND decreasing (c) phase parameters of curves. The number of stANDard curves from the Pollott AND Wood models were 85.5% AND 62.2% for Simmental, AND 83.1% AND 70.6% for Jersey cows, respectively. Only continuously increasing curves were observed in both breeds in Pollott model (14.8% AND 16.9%, Simmental AND Jersey cows, respectively); Whereas in Wood model, all 3 groups of atypical curves were observed, which the reversed stANDard was the most (22.3% AND 16.5%, Simmental AND Jersey cows, respectively). Based on the findings, at the time of stANDardizing the production of dairy cows (national evaluations), not only differences between breeds, but also special attention to the production of atypical curves, should be paid (to correct or discard them).

One may say that The Open Society AND Its Enemies (OS) offered in 1945 the first complete elaboration of the general approach proposed by Karl Popper, namely his ‘critical rationalism’, a bold generalization of the fallibilist falsificationism in the domain of the empirical sciences masterly proposed in Logik der Forschung (1934). The political content of The OS has been critically discussed. Nevertheless, not all people insist on the equally important moral dimension of the book, giving it its unity, I submit. Without morality, no critical discussion, no reason, no open society, let us say in a nutshell. I would argue that according to Popper, a strictly Christian morality of love would not be the appropriate emotional companion of critical rationalism, but that the less demANDing moral emotion of sympathy or compassion is perhaps necessary to give it its force against violence. I give some support to this line of argument. In my view, Popper proposed a somewhat unarticulated critical rationalist ‘emotivism’ of sorts. The emotion of compassion is necessary for triggering our moral decisions AND values, which are the ultimate basis of the choice for a reason against violence.

The polite listener In EnglAND stares at the speaker attentively AND blinks his eyes occasionally as a sign of interest. That eye-blink says nothing to Americans, who expect the listener to nod or to murmur something such as "mm - hmm”. AND in some parts of  Far East, it is impolite to look at the other person at all during conversation.It is often argued that, in teaching foreign languages, culture AND language are interwoven in a way that it is not possible to present language without its culture. However, until a new method of teaching language, called communicative approach, which is sociolinguistically oriented, had not come into existence, this belief was not used to be observed in textbooks AND language classes. This method intends to create situations in the classroom in which foreign language can be used as naturally AND authentically as the native speakers of target language use it for communicative purposes.The problem of teaching culture, nevertheless, does not end here. Nowadays, foreign languages are taught with different AND varied objectives. Is it necessary for all foreign language learners to get familiar with the culture of foreign language they are supposed to learn? As Schumann (1984) claims, is it true that second language learning is impossible, unless one gives up his/her own native culture AND adopts the culture of foreign language community? What are some relevant issues regarding teaching English in Iran? These are actually some basic questions raised in this article. Whereas definite answers are not necessarily provided in this paper, some areas of research related to culture, AND teaching foreign language are put forward.