Epistemology or the theory of Knowledge is seeking the nature of knowledge and justifying the belief. The theory of knowledge is the central part of the philosophical studies; because if the philosophy is seeking the truth, the main question is how we can reach the truth and justify the believes. The present paper, therefore, aims to study the concept' of information from the viewpoint of epistemology, and is to quest the reality of information, its features, and essential characteristics, as well as the models of its communication.

The world is embroiled in a pandemic of a new coronavirus at the end of 2019 and early in 2020, with such a large scale that it has severely involved the political, economic, and social systems in most countries around the world. The scale of the crisis is so widespread that many experts believe that the post-corona world will be substantially different from the pre-corona world. In the face of this massive epidemic, how people perceive risk and how to risk is communicated, plays a central role in deciding and choosing people's behavior. Fighting with this emerging phenomenon requires mobilizing all the possibilities of society and helping all people in the field of empathy and altruism. In this article, we briefly review aspects of the important concept of risk perception and communication in this pervasive crisis.

Mythical thought is a kind of worldview that has always saved his situation in humans mind. Mythical idea introduce itself by divide the phenomena of the world into sacred and unholy. Locality is an important mythical subject that differ from modern man’ s thinking about place. Mythical place differ from its surrounding because it is sacred. It may be an archetype like mount or fountain, or may be it has become sacred because of the unworldly object. It has influential power to characters. it can change characters. Folktale as an old type of oral literature contain the insight, philosophic thought and life style of past human being. One of the mythical subject in folktales is locality. This places cause of the relationship with the transcendental affairs, consider as a mythical place. Most of characters in folktale, change mentally by being there and their destiny change. In this article, we tried to use the theories of great mythologists such as Mircea Eliade and Ernest Cassirer to analyze e few sets of folktales. For this purpose, the places such as mount, fountain, sea, river, garden, well were investigated. and their mythical modality was examined. my research method in this article is descriptive and analithical. .

Mythical mysticism is the first and the most basic mysticism that man has so far practiced. It is a mysticism that ancient and mythical men naturally and unknowingly practiced and implemented since the dawn of history.Ancient and mythical men were the first mystics because their world view was somehow similar to today's mystics. The present article makes a broad comparative study of ancient and modern mystics.To prove such similarities, some dead and living myths will be mentioned.In addition to this comparison, ancient men's mysticism, called mythical mysticism, will be broadly studied and analyzed. Novel and elegant theories about mysterious dance (samma') and Zoroastrianism, a religion based on aesthetics, will be portrayed.

Paying attention to the actions and moral characteristics of mythical kings is one of the important issues raised in Shahnameh and historical texts. The authors of these texts have tried to introduce the kings as superior models of behavior so that they could reduce the severity of the behavior of the rulers of their time and teach them in an indirect way; otherwise by expressing the similarity between their behavior and mythological kings, they create a high position for the rulers of their time and benefit even much better. By examining historical texts, we see that historians have considered the past as a favorable era and away from any ugliness and impropriety. Therefore, they sought to provide an exemplary and imitable model of the morals and behavior of mythical kings; a model that if other rulers follow it, an ideal society will be formed. In this research, the mythological part of the Shahnameh and some historical texts that deal with the lives of mythological kings are investigated with a descriptive-analytical method. Most of the things that have been expressed in these works about the mythical kings and their behavior are related to their kind treatment with their subordinates and special emphasis on spreading justice and preventing oppression of the people. Paying attention to the religiosity of the kings and their role in guiding the people towards an ideal society is also very important in these texts. In fact, a society in which there is no oppression and people live in peace and comfort.

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.

Based on the mutual cultural influences between India and Iran, it is possible to trace the roots of certain Indian myths back to Iran. A close examination of the characters Rudabeh and Zal in the Shahnameh suggests that these figures may originate from ancient mythological sources. Considering the powerful traits of Rudabeh in the Shahnameh, along with recurring and similar mythical elements within her character, it can be concluded that her persona reflects ancient themes from prehistoric matriarchal societies—primarily related to authority, the praise of goodness, the magnificent water mother, and the mother of love. This study employs a descriptive and analytical approach aimed at identifying similarities between the goddess Saraswati of India and Rudabeh in the Shahnameh. Both figures share essential features such as foreign origins, maternal self-reliance, sperm storage, immortality, and symbolic connections to water, the moon, snakes, mountains, mythological birds, and the narcissus flower. These parallels suggest that Rudabeh is a reflection of the ancient Indian goddess of water.  Introduction Human history begins with myths—stories that may have different names but share a unified and compatible worldview. The comparative study of myths aims to uncover their deeper meanings, especially when common symbols convey a single, universal message. Although myths vary in details, their underlying structures are similar because they follow a universal pattern. Iranians and Indians, who both identify as Aryans, lived together for a long time, which allowed many of their shared beliefs to persist even after their separation. When the Aryan people migrated into Iran, they brought with them the traditions and legends of their ancestors, who had lived alongside the Aryans of India. These myths and traditions, also common among the Hindu people, remained among the Iranian population but gradually evolved over time. The oldest evidence about the beliefs of the ancient Aryans of India and Iran comes from a tablet discovered in Bogazkoy near Ankara, Turkey. This tablet depicts gods and goddesses worshiped by the ancient Aryans, many of whom continue to be revered in India today.    Ferdowsi, inspired by the ancient myths and traditions of old stories, did not overlook the myths and traditions of India. This study aims to explore the relationship between Saraswati, the Indian goddess of water, and the character of Rudabah in the Shahnameh, seeking common themes to support this hypothesis. Most Indo-Iranian gods lost their original mythological status following the migration of these peoples to Iran and India during the second millennium BC, but their influence persisted in the form of heroic figures. This phenomenon is also observed in other Indo-European mythologies, such as Greek, Roman, and German traditions. In the Shahnameh, narratives involving goddesses often transform them into female warriors. While warriors are expected to engage in battle in both myths and epics, water and rain goddesses do not bring rain in epic tales. The roles of gods in epics are diminished, but elements like monarchy, clergy, and warfare remain prominent. These originally divine figures are recast as humans within the epic world but are endowed with extraordinary and superhuman traits.     In the Shahnameh, we encounter many women who possess superhuman qualities or are likely regarded as fairies or goddesses. This research focuses on the character of Rudabah, who embodies important attributes of an ancient goddess that have survived through time. Rudabah is one of the most renowned and virtuous women in the Shahnameh, especially notable for giving birth to Rostam, who greatly enriches Iran’s national epic. Rostam lives a long life, but after his death, Rudabah descends into the brink of madness before eventually surrendering to her fate. Rudabah is a descendant of Ajidhak, a demonic dragon who was the guardian of water. She is linked to the demonic realm and is given the titles “Divzad” (daughter of a demon) and “Magic-Woman.” Throughout the Shahnameh, Rudabah is described as one of the most beautiful women and is likened to a fairy. Fairies in the mythology are often associated with water and rain, which may explain why they are said to dwell near water-related places.  Literature ReviewMany articles, theses, and books have previously explored the comparative study between India and Iran, each addressing the topic from different angles. Important works include Introduction to the Myths and Symbols of Iran and India (2007) by Abolghasem Dadvar and Elham Mansouri, published by Al-Zahra University in Tehran. In this book, the authors first examine the concept and symbolism of myth in ancient Iran and India, then introduce the gods, goddesses, and ancient symbols of both cultures. Another significant study is Goddess of Ancient Iran and India (2009) by Farah Thamudi (Aron, Tehran), which investigates the existence and varieties of goddesses in ancient Iranian and Indian cultures, drawing on ancient poems, the Avesta, the Rigveda, and early scholarly research. Mythical Structure of the First Battle of the Indo-Iranian Hero (2017) by Leila Haqparast, Mohammad Jaafar Yahaghi, and Maryam Salehinia, published in Researches on Persian Language and Literature, structurally analyzes the narratives of the first battles of the three famous Iranian warriors Garshasb, Sam, and Rostam. This study reveals their common structural pattern and aligns it with the myth of the Indo-Iranian war god’s battle against the drought demon in Indian mythology. Finally, the Comparative Study of Water Myth in Iranian and Indian Mythology (2014), published in the Quarterly Journal of Subcontinental Studies, compares the symbolism of water in the myths of Iran and India, noting that water is among the first material creations in the cosmogonies of both peoples, highlighting its vital importance in their cultures.  Methodology In this article, using a comparative-analytical method, the Indian myth of fertility and blessing embodied by Sarasuti and its transformation into the earthly character of Rudabah are examined, focusing on the social significance of this myth and exploring their possible similarities and differences.  ConclusionHaving a long and superhuman life, being descended from the demonic world, and belonging to a foreign royal dynasty (Azhidhak), Rudabah embodies functions related to love, beauty, determination, fertility, and the support of an ideal and powerful warrior. These aspects collectively allow us to recognize her as a reflection of the enduring myth and ritual of the goddess of water and fertility in ancient India. Among the traits and symbols associated with Rudabah—such as water, the moon, cedar, pomegranate, snake, narcissus flower, and lotus—are emblematic of femininity and connected to the goddess of water, blessing, and fertility. It is highly likely that Rudabah represents a synthesis of reflections of the ancient Indian water goddess, with the role and actions of the Indian goddess having been transferred and transformed into the character of Rudabah within the epic narrative of the Shahnameh.

Mazandaran is among the few areas whose mythical and real worlds have occupied a particular place. Researchers has painted a mythically enigmatic world for Mazandarn so much so that some eminent Iranian and other researchers regard this mythical area as being separate from the present Mazandaran or Tabarastan and have attempted to pin down its frontiers in India, Yemen, Egypt However, some other researchers consider Mazandaran and Tabarestan to be the same area. This study aims to review the history of Mazandaran to criticize various researchers' viewpoints.