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Ferdowsi's Shahname, our national and ethnic narration, is a valuable mélange of myth, epic and history. Some critics have tried to divide Shahname into three distinct mythical, epical and historical parts but these three parts are so integrated that it has been impossible to distinguish them or to draw a borderline between them. For example, those stories which have been considered as historical part of Shahname by some of the critics are mixed with the stories which have roots in mythical thinking, symbolic concepts and national archetypes, yet having a tinge of myth. One of these stories is the story of Karam Haftvad. This mere mythical story is one of the most complex stories of Shahname which can be analyzed from different points of view. So many of the critics have tried to consider this story parallel to the historical realities and to find time, place and justification for it but they have hardly been successful simply because although the mythical plot of the story has been inspired by a reality, it needs mythological analysis to find this implicit reality. "What is Karam Haftvad's myth saying?" and "where has it been inspired by?" are the questions which this article tries to analyze relying on Carl Gustavo Jung's theory.

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Shab-e Hol is a novel which due to its time of publication in the midst of the Islamic Revolution was not well received has many structural and technical values ​​for readers, writers, and critics. Because of the much complexity of the narrative and the difficulty of its reading, there are disagreements about the identity of the narrator and the chronological order of the narratives in the few reviews published on the novel. This paper focuses on the time and narrative in this novel and explains the ambiguities of time and narrative and the arrangement of the characters in Shab-e Hol. It further shows that the author consciously intended to write a modern novel and create doubts in the minds of his readers in order to reflect his philosophical insights affected by life in the modern era.

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Carl Gustav Jung, the   founder   of   the   analytical   psychology   in the twentieth century   believes    that   under   the   appearance   of   human   consciousness   exists   an eternal collective unconscious   which is   part   of   the   hereditary   psychological   factor   common in the entire human race. He successfully introduced   the common archetypes in the mythology of   the different   nations and opened up a new trend in psychology.  This article intends to study "Gol-o-Norooz" in light of Jung’s archetype of individuation.  Attention to archetypes for decoding "Gol-o-Norooz" is necessary because this collection is entirely explainable based on these archetypal symbols. Norooz   is   a symbol of   Piroozshah’s unconscious   forces and Piroozshah is in turn the activated representative of his own archetype. After many dangerous   voyages, he finally reached his beloved, and by the birth of his children the cycle of individuation is completed.