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Nafsat ol-Masdoor is one of the outstanding artificial and technical texts in prose that remained from the Mongol era. This text has not only been mainly written to record historical events, but also, the writer has been intended to explain his biography and problems. The writer uses various literary arts to affect the addressee and one of these components is poetic affection. Affection or sensation as the spiritual background of every artistic work is inner and the most fundamental element in the formation and integration of text. So, studying it seems necessary more than any other element in literary texts. The paper has been aimed at analyzing affection elements in the historical prose of Nafsat ol-Masdoor and studying the poetic nature of the work, in terms of affection presented by it. In the paper, all affectionate approaches have been primarily been studied; then, after a short look at the poetic nature of the historical prose of Nafsat ol-Masdoor , affection element and poetic polishment of it would be studied, in the work. Continuous affection and its high level of coordination in Nafsat ol-Masdoor have made the book exempted from what is considered as pure historical aspect and has created prose poetry so that image element would be completely served in it. The research results have been obtained through library method and based on content analysis.

George James Frazer (1854-1941), the spiritual father of myth-ritual school, was bred up in the British tradition of empiricism. Believing in the evolutionary process of culture, Frazer mainly focused his attention on explaining such epistemic forms of thought as magic, religion and science. Accordingly, while interpreting the processes through which magic leads to religion and finally evolves into science, Frazer noticed the importance of myth and ritual and their position in this process. However, most researchers regard his reasoning in this regard as incoherent and variable. Thus, in this article, the author tries to reconsider the methodology and axioms on which Frazer relies as well as to make clear the position of myth in his anthropological system. The author believes that Frazer’s dual viewpoint about myth’s position results in no way from the attributed incoherency of his thoughts, but in fact his contemplations on intermediate levels, which make possible going from one stage to the other, provides him with an adequate explanation of the position of myth and its relation to ritual. In the end, it is revealed that Frazer thinks of myth as posterior to ritual in the first intermediate level, while prior to ritual in the second intermediate level. Accordingly, analyzing the validity of Frazer’s reasoning as well as his methodological and epistemic viewpoints, the author has put forth a couple of critical suggestion

In this article, the story of Sin , by Jalal Al-e Ahmad, is analytically criticized in a two-sided comprehensive view. Literature is a link between art and thought, and an important part of the ideas visualized in literary texts are social. The story, and especially the short story, is an appropriate genre for expressing the writers' thoughts and thus it is a distinguished context for sociological-literary interdisciplinary research. Generally, the criticism of these works is one-dimensional and one-sided, and usually either literary is examined regardless of the social context, or the former is overlooked at the cost of the latter. Jalal Al-e Ahmad on the one hand, due to his excellent writing and literary skills, and on the other hand, because of the precision, sensitivity, and specificity to social issues, has a special place among the short story writers. In the Sin story of the Se Tar collection, describing the narrator-hero inner characteristics, he has depicted the social conflict and, consequently, the anti-normalization. Gender discrimination, misbeliefs, ignorance of the truth of religion, and, as a result, hypocrisy, and weakness of religiousness, routine life, and stagnation of society are other features depicted in this story.

Sohrab Sepehri's poetry is a rich source of novel metaphors. As a poet deeply preoccupied with convincing us to see things differently, Sepehri redefines such key concepts as life and death in his poems. To give us a new understanding of these concepts, he creates numerous metaphors. Probing into his metaphors through a Cognitive Poetic approach helps find out how he constructs them. Cognitive Poetics is a new literary discipline which, among other things, tries to find the relationship between literary works and everyday language. This paper aims to disclose the underlying cognitive structure of Sepehri's metaphors of life and death in his "Water's Footsteps." Such an analysis reveals how the poet rejects the common way of comprehending the concepts of life and death to give them new meanings. The authors argue that the poet resorts to a kind of cognitive defamiliarization by refusing to employ the common Conceptual Metaphors for death and life. Instead, he constructs the metaphor of DEATH IS LIFE. Also discussed is wherein the poem the poet comes round to the common conceptual metaphors of death.   Keywords : Sohrab Sepehri, Conceptual Metaphor, cognitive poetics, death, life