Badakhshan region, located in the northeast of Afghanistan, has a complex geology. A catalog from 2011-2021 was prepared using the data of the Middle Asia seismic catalog with updates (1909-2011) from the website of the American Geological Survey. Considering the last earthquake with a magnitude of 7.2 in 2015, the coefficients of b were calculated to the maximum value of 1.0 and the value of 7.9 on the surface and in the depth, the increase in the numerical values of a and b in the central half has been completely evident. The results indicated that the current trend is opposite to the direction of the main fault in North Badakhshan (north-south direction). The most frequent earthquakes M≥4 occurs at a depth of 150-70 km, earthquakes M≥5 at a depth of 150-300 km, and earthquakes ≥6 at a depth of 150-300 km occur in the east-west direction. This area is exactly where the Pamir Corridor plate meets the center of Badakhshan. This shows that at the end of the Pamir Corridor from east to west, ruptures are being created at depths of 0-150 km. Two east-west and east-south trends are evident. Regarding the shallow earthquakes related to the upper 50 km of the crust, the dominant mechanism is of the normal type, which indicates the stretching of the crust in this section. According to the deep mechanism of earthquakes, the direction of the tensile force is in the east-west direction. This issue further confirms the issue of continental collision and then subduction towards the south of Badakhshan. The innovation of this research is the identification of seismic trends that have rarely been researched in the studied area, and its application is identifying high-risk areas for construction.

The jumping spider Evarcha pulchella (Thorell, 1895) (Salticidae) is recorded for the first time in Pakistan, based on material from the subtropical Hindu Kush dry meadows and hills. The female of this species is described for the first time. Detailed diagnostic illustrations and photographs of specimens are provided.

The concept of kalahas been interpreted differently in Hindu religious traditions. It refers to magic or heavenly power in Vedas while in Hindu Monotheisms such as Advaita Vedanta it denotes to the deceptive and charming power of gods which is understood as illusion especially the enchanting (unreal) nature of universe as the extended phenomenon that is synonymous to Avidya or ignorance over unique property of ultimate truth. In this interpretation, kala is the veil of illusion over Brahman or transcendental truth. It is neither existent nor non-existent and eludes any definition. In Ancient Vedas, kala refers to magical and miraculous power connoting deception and enticement. In his second volume of the History of Philosophy, Radakrishnan states: The word kala in Rig Veda has been frequently used to refer to supernatural power attributed to gods, particularly Varuna, Mitra and Indra, In many ancient songs, kala has been admired as the power protecting the world. kala means deception and enticement which is an inherent previlage of Asuras against Devas with whom She is in an ongoing battle. The word Maya is rarely witnessed in Upanishads as the real basis of Vedante. In The Vaisesika Sutras of kanandakalaisdravya but The problem of Time in indianphilosophyis so difrrent.

The site of Khum Zargar is located in the area of Hesa Awal Kohistan town in Kapisa province, north of Afghanistan, and south of the Hindu Kush Mountain range. It is closer to Jabul Saraj textile factory and Golbahar town, 60 km north of the Afghan capital Kabul. Archaeological excavations were carried out in several seasons in 1966, 2019, and 2020 by an independent team of Afghan archaeologists that resulted in the discovery of a Buddhist ritual complex with several stupas and adjacent rooms. In addition, human and animal statues and pottery objects were found in these rooms. Undoubtedly, the findings played an important role in ascertaining the history of Buddhist art and architecture during the Kushan and Kushano-Sasanian periods in the south of the Hindu Kush, and the present article discusses this site and its works.

Reincarnation, which means rebirth of the soul or self in a series of physical or preternatural embodiments such as human being, animal, plant or divine, angelic and demonic embodiments, is a fundamental doctrine in some Asian religions. Though it has been stated that this idea could be originated in primitive religions, in Indian religions it is an essential doctrine directly connected with two basic beliefs namely karma and samsara. For Hindus the process of rebirth is endless, but it can be ceased by true liberation or moksa. The development of the concept of reincarnation is traceable through the Hindu Scriptures such as Vedas, Brahmanas, Upanisads and bhagavadgita, which is a part of the great Indian epic Mhabharata. Scholars put forward different theories about the origin of the Hindu doctrine of reincarnation, so much so that they recognized it as a non-Indian idea; however eventually they reached to a consensus: the belief stems from Indian indigenous cults.

One subset of practical wisdom is the principle of civil politics. Major books of ethics such as The Ethics of Nasseri, emphasized on the importance of governance and statecraft, the need for government based on justice, king's love of subordinates and people, wisdom, security, and so on. This article focuses mainly on the principles of in the Sega of Kush who was an evil emperor and fought against Abtin and Feridoon. Such a state, then, cannot be based on justice and wisdom. This national epic of the 6th c explains the adventures of Kush, the king of evil, in China and beyond. Iranshah ibn Abikhayr, the author of The Kush Nameh, has composed it during the reign of Abushoja Mohammad ibn Malek Shah Saljughi and dedicated it to him.

The quality of human life during this time of his life in this world and in the end is always influenced by your deeds and deeds and speeches. Karma means to act and the result of act that is influenced by human wants and instincts is seen in later life. By understanding Karma, one can justify the present situation and prevent future births in the future. In order to get a good karma, you have to follow Dharma and gaining knowledge leads to the destruction of the karma. With the exception of Cā rvā ka, all Hindu systems agree more or less with Karma's theory. Everything is under the control of the Karmic law but this law is independent of divine will in sā ṃ khya and Mī mā ṃ sā , and in the Buddhist and Jain religions, the gods are also influenced by the law of karma

The "Mole" is a black spot which is appeared in a figure and is a Gnostic term which means "point of virtuality" and "points of unity" .The term "Mole" is used by many writers and poets in their literary works and considerably cared about using that. The writer, himself spent sometime in India and closely as withnessed some rituals of those who were achieving ti the "Mole" stage in Hindu"s temples. He has tried to express some new point of views about "Mole", regarding to poems of Hafez that can help readers in realizing the verses.

Robert Charles Zener is one of the Orientalists who considered Sufism as a deviation from Islamic orthodoxy and derived from foreign ideas and schools. According to him, the main cause of deviation was Abu Yazid al-Bastami, who spread the monistic ideas in Islam. Zaehner,s work “ Hindu and Islamic mysticism” is an attempt to prove these claims. The separation of religions into monotheistic and mystical, to Consider the progress path of Islam from monotheism and lovely mysticism to the monism opposite to Islam, citation to similar words and interpretations in the school of Vedanta and ecstatic utterances of Bayazid are among his claims in support of his opinion.The present article critiques and examines Zaehner's theories by descriptive and analytical method with the aim of validating them. The results of the survey of his work suggests that he did not study comprehensively the main and authoritative sources in both traditions , contented with some specific sources in both traditions, lack of in-depth thinking and attention to the depth of concepts and practical terms and inference based on some formal similarities in sayings; Without the path of acquisition and adaptation being drawn accurately .

Comparative literature is a contemporary science or research field that focuses on the comparison, examination, and analysis of literary works and, in its broader sense, the artistic works of different nations and cultures. It explores the similarities and differences among these works, as well as the literary and cultural influences and exchanges between nations. This discipline aims to see and recognize the "self" in the mirror of the "other." This issue has prompted literary critics to study literary works in relation to each other in order to achieve an evolutionary and comparative understanding of the signs within the texts. On the other hand, the "Koush-nama" narrates the tale of "Koush Pil-dandan," a dark and demonic hero in Iranian epics. A comparative analysis of this tale reveals the frequency of similarities between the narrative of Koush and that of Alexander the Great in non-Iranian mythological-historical accounts. This encourages critics to explore the layers and indicators of kinship between these two narratives and their main foundational themes. Therefore, this research has sought to discover the system of signification between the two texts using a descriptive-analytical method and comparative study. The findings of this research indicate that these two stories, due to their alignment and overlap in areas such as characterization, action, emotional states, and intertwining narratives, are undoubtedly part of a system of mutual influence. This influence from the narrative of Alexander to Koush is particularly significant, suggesting that in various aspects, the character of Koush can be seen as a transformed reflection of the non-Iranian figure of Alexander. Furthermore, this narrative can be interpreted as a selective metamorphosis derived from a collection of data found in popular literature and the written accounts of Alexander   Keywords: Comparative literature, Adaptation, Kush, Eskandar, and Kush-Nama.   In the contemporary era, comparative analysis or critique of literary works serves as one of the most important and influential methods of literary criticism. This approach seeks to examine the common and differing relationships among the literary works of different nations. Scholars within the field of literature regard comparative analysis as a crucial tool for comparing and analyzing works to achieve a deeper understanding of world literature. Comparative literature is not limited to examining the stylistic and thematic aspects of literary works; it also addresses the cultural, social, historical, and political influences that shape these works. This interdisciplinary approach demonstrates the interconnectedness of various cultures and suggests that no nation’s identity is entirely pure. Instead, every culture is a hybrid of various cultural influences. By analyzing works from different nations, scholars can discern the extent of this blending and gain insight into the shared aspects of human experience as depicted in literature. In general, to understand the literature of a nation more effectively, it is essential to study its works within the framework of comparative literature. Comparative literary studies transcend national, linguistic, and ethnic boundaries, fostering a cultural dialogue between nations. By doing so, this method not only improves our understanding of literature but also contributes to the fields of sociology, politics, and philosophy. Through this broader, more global approach, comparative literature allows for the examination of how literature reflects and influences the society and culture from which it originates. Comparative literature has two primary schools of thought, commonly known as the French and American approaches. These schools, which emerged from different intellectual traditions, provide distinct methods for analyzing literary works across cultures. The French method, which is the focus of this study, emphasizes historical relationships and the mutual influence of literary works on each other. The French school, which became prominent in the nineteenth century, takes a historical approach, looking at the shared literary influences between nations and examining how these influences shape the literary works of different cultures. The goal of the French comparative method is to identify connections, parallels, and mutual influences between literary traditions. This method prioritizes historical relationships, emphasizing the reciprocal exchange of cultural and literary influences between nations. Unlike other methods, the French comparative approach is less concerned with the aesthetics of literary works and more focused on identifying the historical, social, and cultural interactions that shape the evolution of literature. Researchers within this tradition primarily look for historical evidence and sources that highlight literary connections between different cultures and show how these exchanges influence the development of national literature. As such, comparative literature under the French school is seen as a means to explore the connections between the literary traditions of different nations, understanding that no single literary tradition exists in isolation from others.   Research Methodology This study is conducted using an analytical-descriptive approach, grounded in the French comparative school of literary criticism. The study examines a variety of historical, religious, and literary sources, including both primary and secondary texts, to explore the similarities and reciprocal influences between the narratives of Kūsh-Pīl-Dandan from Persian epic literature and Eskandar the Great, particularly as depicted in Persian literature. These sources include epic poems, religious texts, historical accounts, and other forms of literature that provide insight into the cultural and historical significance of these figures. By comparing the stories and myths surrounding Kūsh-Pīl-Dandan and Eskandar the Great, this study aims to identify cultural and historical connections between the two figures. It is important to note that while Kūsh-Pīl-Dandan is primarily known through the "Kūsh-Nāmeh," a Persian epic poem written by Irānshāh bin Abi al-Khayr in the sixth century AH, Eskandar the Great’s legend entered Persian literature from a variety of Greek and Roman sources. Through careful comparative analysis, this study seeks to understand how the legends of these two figures may have influenced one another, especially considering the dominance of Eskandar’s legend in Persian literature during the time the Kūsh-Nāmeh was composed.   Introduction The present study explores the interrelations between the legendary figures of Kūsh-Pīl-Dandan and Eskandar the Great, focusing on how their respective stories overlap and may have influenced one another. Kūsh-Pīl-Dandan is a character from Persian epic literature, known primarily as an anti-hero and the nephew (or grandson, depending on the source) of Zahhak, a tyrant king from Persian mythology. His story is primarily recounted in the "Kūsh-Nāmeh," a long narrative poem by the Persian poet Irānshāh bin Abi al-Khayr. This epic tells the life story of Kūsh-Pīl-Dandan from birth to death, portraying him as a dark and loathsome figure who embodies evil yet undergoes a transformation throughout the narrative. In contrast, Eskandar the Great is one of history’s most famous conquerors, whose story has been widely told in Persian literature, influenced by Greek and Roman sources. Eskandar’s character is often portrayed with heroic and divine qualities, but his actions and motivations are also depicted with complexity, as his story contains elements of both greatness and cruelty. The comparative analysis of these two figures is particularly interesting because both characters share notable similarities in their life narratives, from their birth stories to their behaviors and deeds. The primary aim of this study is to explore the extent to which the narratives of Kūsh-Pīl-Dandan and Eskandar the Great overlap. The study examines several aspects of their lives, such as their origins, early childhood experiences, physical attributes, heroic acts, and moral dilemmas. One of the central questions of this research is to determine whether the narrative of Kūsh-Pīl-Dandan was influenced by the widespread legend of Eskandar during the same period, particularly given the popularity of Eskandar’s story in Persian literary circles.   Discussion The comparative study reveals numerous shared characteristics between Kūsh-Pīl-Dandan and Eskandar the Great, suggesting that the two legends may have mutually influenced one another. Both figures are born under unusual and mysterious circumstances, with their mothers being accused of extramarital relationships, and both characters are raised by foster families rather than by their biological parents. This parallel in their early lives sets the stage for the similar themes that run throughout their stories. Another key similarity is the divine or semi-divine attributes ascribed to both characters. Both Kūsh-Pīl-Dandan and Eskandar are portrayed as possessing extraordinary qualities that elevate them above ordinary human beings. In Persian literature, Kūsh-Pīl-Dandan is associated with the concept of "Farrah," a divine force or glory that is bestowed upon exceptional individuals. Similarly, Eskandar is often depicted as a figure chosen by the gods, possessing extraordinary strength, wisdom, and leadership abilities. The physical descriptions of both figures are strikingly similar, with both characters being depicted with notable physical traits that distinguish them from others. For example, both Kūsh-Pīl-Dandan and Eskandar are described as having large ears and distinctive moles on their bodies. These shared physical characteristics, along with their mythological and heroic qualities, suggest that the legends of the two figures may have influenced each other over time. In addition to their physical and divine similarities, both characters are associated with significant conquests. Both Kūsh-Pīl-Dandan and Eskandar are involved in battles with "Black peoples" in their respective narratives, and both figures claim divinity, leading to the construction of statues in their honor. This element of self-deification is an important aspect of their stories, reflecting their belief in their superiority and the desire to be worshipped as gods. Furthermore, both figures exhibit a dual nature, oscillating between heroic and villainous traits. Kūsh-Pīl-Dandan is portrayed as an anti-hero, committing numerous acts of violence and cruelty throughout his life, but also displaying moments of remorse and transformation. Similarly, Eskandar is depicted as both a great conqueror and a destructive force, and his legacy is marked by both admiration and resentment.   Conclusion Considering the prominence of Eskandar's legend in Persian literature, particularly during the period when the Kūsh-Nāmeh was composed, it seems likely that the narrative of Kūsh-Pīl-Dandan was influenced by the widespread popularity of Eskandar’s mythos. The fact that Eskandar’s story was well known in Persian literary circles during the time Kūsh-Nāmeh was written suggests that the legend of Eskandar may have provided the template for the creation of Kūsh-Pīl-Dandan’s character and story. In conclusion, this study confirms that the Kūsh-Pīl-Dandan narrative is deeply intertwined with the legend of Eskandar the Great, reflecting the reciprocal influence of these two figures in Persian literature. The Kūsh-Nāmeh can be viewed as a Persian adaptation of the Eskandar myth, incorporating various elements of Eskandar’s legendary life into the story of Kūsh-Pīl-Dandan. The mutual influence of these two characters demonstrates the interconnectedness of world literature and highlights the importance of comparative literature as a means of exploring the shared cultural and historical roots of literary traditions across nations.   References Arian, Lucius Flavius (2009) The Campaign of Eskandar, translated by Mohsen Khadem, Tehran, University Publication Center. ------------------------- (2014) Eskandar's Campaign in Iran, translated by Homayoun San'ati Zadeh, under the supervision of Zhaleh Amuzgar, Tehran, Mahmoud Afshar Foundation. Arman, Seyed Ebrahim; Khadijeh Bahrami Rahnama (2012) "Comparison of the Epic Characters of Virgil's Aeneid and Ferdowsi's Shahnameh," Journal of Comparative Literature Studies, No. 21, Winter, pp. 1-20. Amuzgar, Zhaleh (2016) Mythical History of Iran, Tehran, Semat. Elahi, Hossein (1999) Eskandar the Macedonian: The Corrupted Child of History, 1st ed., Mashhad: Tabaran. Afshar, Iraj (1964a) Eskandar Nameh, Tehran, Book Translation and Publication Institute. ------------- (1964b) "Hadith of Eskandar," Yaghma Journal, No. 192, pp. 159-165. Al-Khateeb, Hussam (1999) Horizons of Comparative Literature: Arabic and Global, Damascus, Dar al-Fikr. Allahyari, Adel (2022) "Eskandar the Macedonian and the Historical Memory of Cyrus the Great," Islamic and Iranian History Scientific Quarterly, Alzahra University, No. 54, Vol. 144, Summer, pp. 15-37. Omid Salar, Mahmoud (1998) Iranology Journal, Vol. 10, No. 40, Winter, pp. 734-744. Anushirvani, Alireza (2010) "The Necessity of Comparative Literature in Iran," Comparative Literature, Academy of Persian Language and Literature, No. 1, Vol. 2, pp. 6-38. Iranmanesh, Zahra (2022) "Comparative Analysis of the Mythical Characters Jamshid and Osiris," Persian Prose and Poetry Stylistics Journal (Spring Literature), No. 78, November. Iranshah/Iranshan bin Abi al-Khayr (1991) Bahmannameh, edited by Rahim Afifi, Tehran, Scientific and Cultural Publishing. ------------------------------------------- (1998) Koushnameh, edited by Jalal Motini, Tehran, Scientific Publishing. Irani-Arabati, Ghazaleh and Mohammad Khazaei (2017) "Animal Symbols in Sasanian Art," Naghreh Scientific-Research Quarterly, No. 43, pp. 19-29. Boyce, Mary (2016) Zoroastrians: Their Beliefs and Religious Practices, translated by Askar Bahrami, Tehran, Mowarid. Bahar, Mehrdad (1973) Mythology of Iran, Tehran, No Publisher.  ------------------- (1995) Several Studies in Iranian Culture, Tehran, Fekr-e Rooz. ------------------- (2001) Bundahishn, Tehran, Tos. ------------------- (2016) A Research in Iranian Mythology (Part One and Two), Tehran, Agah. Plutarch (1967) Lives of the Noble Greeks and Romans, translated by Reza Moshayekhi, Vol. 3, Tehran, Book Translation and Publication Institute. Here’s the second list translated into English, with the Persian dates converted to Gregorian: Pirnia, Hassan (1991) Ancient Iran, Vol. 2, Tehran, Donyaye Ketab. ------------------ (2012) History of Ancient Iran (Detailed History of Ancient Iran), Vol. 2, Tehran, Negah. Tigum, Paul Van (1931) Comparative Literature, translated by Sami Misbah al-Husami, Beirut: No Publisher. Tafazzoli, Ahmad (2010) History of Persian Literature Before Islam, Tehran, Sokhan. -------------------- (2012) Minu-ye Khord, edited by Zhaleh Amuzgar, Tehran, Tos. Tha'alibi, Ahmad (1981) A'rais al-Majalis, Beirut. Saqafi, Ibrahim bin Muhammad (1976) Al-Gharat, edited by Jalal al-Din Mohaddith Ramavi, Tehran, National Heritage Publications. Hasani Ranjbar, Ahmad (2009) "Comparative Study of the Story of Eskandar in the Shahnameh with the Story of Dhul-Qarnayn in the Holy Quran," Journal of Literary Criticism Studies, Vol. 4, No. 14. Durant, Will (1991) The Story of Civilization, Vol. 2, translated by Amir Hossein Arianpour and others, Tehran, Amir Kabir. Robinson, Charles Eskandar (1991) Ancient History (From Prehistoric Times to the Death of Eusebius), translated by Ismail Dolatshahi, Tehran: Scientific and Cultural. Rezai, Maryam (2014) Dinkard, Book Four, Tehran: Scientific Publications. Ramazan Kiai, Mohammad Hossein; Iman Monsefid Basiri (2009) "Comparison of the Mythical Characters of the Aeneid and Shahnameh," Journal of Contemporary World Literature, Fall, No. 54. Giniou, Philip (2020) Arda Viraf Nameh, translated and researched by Zhaleh Amuzgar, Tehran, Mo'in. Satari, Jalal (2005) A Study of the Gilgamesh Myth and the Legend of Eskandar, Tehran, Markaz. Sanayi Ghaznavi, Majdud bin Adam (1950) Hadighat al-Haqiqah wa Shari'at al-Tariqah, edited by Modarres Razavi, Tehran, Sepehr. Shabrang Nameh (2016) No Author, edited by Abolfazl Khatibi, Gabriele van den Berg, Tehran, Iradj Afshar Foundation in collaboration with Sokhan Publications. Safa, Zabiullah (1991) "Observations on the Story of Eskandar the Macedonian and the Eskandar Narratives of Ferdowsi and Nizami," Iranology, No. 11, Fall, pp. 469-481. ------------------ (2004) Epic Poetry in Iran, Tehran, Ferdows. Tabari, Muhammad bin Jarir (1995) History of Tabari, Beirut, Al-Alami Press. Tabari, Muhammad bin Ayyub al-Hasib (1992) Tuhfat al-Ghara'ib, edited by Jalal Motini, Tehran, Mo'in. Torsusi, Abu Tahir Muhammad (1965) Darab Nameh, edited by Zabiullah Safa, Tehran, Book Translation and Publication Institute. ------------------------------------------ (2010) Darab Nameh, edited by Zabiullah Safa, Tehran, Scientific, and Cultural. Abdollahi, Monijeh (2002) Encyclopedia of Animals in Persian Literature, Vol. 2, Tehran, Pazhoohandeh. Afifi, Rahim (2012) Arda Viraf Nameh, Tehran, Tos. Ghanimi Helal, Muhammad (1987) Comparative Literature, 13th ed., Beirut: Dar al-Awda. Ferdowsi, Abolqasem (2015) Shahnameh, edited by Khalighi Malq, four-volume set, Tehran, Sokhan. Lamb, Harold, and Herodotus (2007) Step by Step with Eskandar in Iran, translated by Zabiullah Mansouri, Tehran, Golriz. ---------------------------------- (2015) Eskandar the Macedonian, translated by Sadegh Rezazadeh Shafaq, Tehran, Par. Mohseni Nia, Nasser (2010) "Comparative Literature: Position and Necessities," Scientific Journal of the Iranian Association of Arabic Language and Literature (Quarterly), Vol. 6, No. 14, pp. 81-102. Mashkoor, Mohammad Javad (1946) A Discourse on Dinkard: Including Parts of Dinkard, History of Avesta, and Pahlavi Literature, No Publisher. Manouchehr Khan Hakim (1948) Eskandar Nameh, Tehran, Ali Akbar Scientific Bookstore and Printing House. Minu-ye Khord (1975) translated by Ahmad Tafazzoli, edited by Zhaleh Amuzgar, Tehran: Tos. Nizami Ganjavi (2006) Sharafnameh, edited by Hassan Vahid Dasgardi, Tehran, Afkar. ------------------- (2008) Iqbalnameh, edited by Hassan Vahid Dasgardi, Tehran, Afkar. Karl, Grimberg (1990) The Great History of the World, translated by Ismail Dolatshahi, Vol. 2, Tehran, Yazdan. Kamali, Fatemeh (2021) "The Image of Eskandar the Macedonian in the National Histories of Iran with Emphasis on the Issue of Eskandar's Descent," Monthly Journal of Human Afaq Alavi, Year 5, No. 50, June, pp. 1-17. Kristensen, Arthur (1938) Iran in the Sasanian Era, translated by Rashid Yasemi, Tehran: Amir Kabir. Karimi Zanjani Asal, Mohammad and Maliheh Karbasian (2020) Encyclopedia of Islam, entry on Talismans, Greek Heritage - Eskandar. Islamic Encyclopedia website. Karimi Zanjani Asal, Mohammad (2019) Encyclopedia of Islam, entry on Balthus. Islamic Encyclopedia website. Kafafi, Mohammad Abd al-Salam (2010) Comparative Literature: A Study on the Theory of Literature and Narrative Poetry, translated by Seyyed Hossein Seyedi, Mashhad: Beh Nashr (affiliated with Astan Quds Razavi). Kouroji Kouyaji, Jahangir (1992) Studies in Shahnameh, translated by Jalil Doostkhah, Isfahan: Zand Rud. Kivani, Majd al-Din (1998) Encyclopedia of Islam, Vol. 8, entry on Eskandar. Islamic Encyclopedia website. Ghazarani, Saqi (2020) Koush Pil-Dandan: The Creation of an Antihero, Tehran: Nashr Markaz. Gorji, Mostafa; Hossein Mohammadi Mobarez (2014) "Comparative Study of the Mythical Historical Characters Keykhosrow and Dhul-Qarnayn," Literary Studies Journal, Vol. 8, No. 27, April, pp. 69-88. Nazari-Monazam, Hadi (2010) "Comparative Literature: Definition and Research Background," Comparative Literature Journal, Shahid Bahonar University of Kerman, New Series, Year 1, No. 2, Spring, pp. 221-237. Yost, Francois (2008) "Philosophy and a New Theory in Literature," Comparative Literature Journal, Jiroft, No. 8, pp. 37-56. Alter, Stephen (2004) Elephants: A Portrait of the Indian Elephant, Orlando: Harcourt. Diodorus of Sicily (1968) The Library of History, translated by C. H. Oldfather, Vol. 1-2, Cambridge (Mass) & London: The Loeb Classical Library. Quintus Curtius Rufus (1976) History of Eskandar the Great of Macedon, translated by J. C. Rolfe, Cambridge (Mass) & London: The Loeb Classical Library. Strabo (1966) The Geography of Strabo, translated by H. L. Jones, Cambridge (Mass) & London: The Loeb Classical Library.