Varaqeh-o- Golshah is a beautiful and charming story, which Ayyuqi has put into verse.

The analysis of the components and the elements composing a story paves the way for the story to be known much better and reveals its merits and demerits. We have, therefore, had a structuralist look at the plot of the story as one of its basic elements.

In the story Varaqeh, the protagonist, aims at marrying Golshah. To this end he faces the resistance of the opponent forces; so the conditions of his own balanced life and those of his tribe are disturbed. But later on the protagonist succeeds to overcome his opponents with the helpful forces and achieves his aim. He also succeeds to restore the balanced and organized conditions – which are the result of the story’s events – to his life and that of his tribe.

The events that happen in the story form four Sequences in its plot. In this writing, as mentioned, the plots of the story and its consisting components have been analyzed from the viewpoint of structuralism.

Currently, we can hardly find any criticism that has not paid any attention to structural functionalism. Contemporary literary criticism leads to structuralism inspired by de Saussure's linguistic theory. Structural analysis, especially, of narrative works is one of the most extraordinary achievements of contemporary literary criticism. In the stories, fairy tales and epic realm, Vladimir Propp's method is the best for structural stratification and analysis. His method is based on tales stratification and symbolic analysis of each stratum. Vladimir Propp used structural linguistic analysis for narrative analyzing. Propp, having studied one hundred narratives with similar composition,  uncovered the structure of "main narrative" and by analyzing one hundred stories of Russian stories concluded that there were thirty one genres. He believed the method could be applied to other folk tales and even novels. Propp's method has been used by other scholars and sometimes was criticized too. Although  Propp's system has its own defects, it has provided a proper starting point for other theorists and has influenced subsequent theorists. This article follows Propp's model and method and intends to stratify and analyze "Bizhan and Manizhe” Story, one of Ferdowsi's Shahnameh stories, The aim of this article is to probe Propp's model in this story. 

Structuralism  mostly  investigates narrative  elements in  stories. A structural  narratologist  basically intends to  compile  a  coherent  structure  among  other  different  aspects of a story. The  present  study   investigates  the  structure  of  AmirArsalan  story, the last  important  fragment  of  Persian  folksy  long  story  generation, according  to  some  structuralist  theories. According to  Grard Genette,  we  can  analyze  AmirArsalan  story  at  two  levels  of  recite  and  narration. At  “recite” level,  it  has  been  discussed  based  on  narrative  perspective. At  “narration”  level,  the  narrative  structure  has  been  investigated and  then  the  similarities  and  differences  have  been  mentioned  compared to  other  folksy  long  stories.  In  the  second  part  of  narration  level,  its syntactic  structure  has  been  pointed  out  and  we have tried to  summarize  the story  characters,  their  acts,  and  manners  in  the  most  compact  way.

Seven ordeals is one of the important topics in Persian myth. The movements in seven ordeals do not have a historical nature so that they cannot be generalized to historical movements. As myths are derived from mankind’s active mind, seven ordeals are also the result of mental needs of people and a society and are derived from the historical challenges of a nation. Seven ordeals can be considered as the outcome of the imagination and fantasy of a nation who are threatened. It can be said that seven ordeals have goals consistent with divine regulation and epic moral values.  In Ferdowsi’s Shahnameh, interactions among the heroes and champions have been depicted in a very fascinating way. These heroes face various exams during their adventurous lives. These exams can be referred to as ordeals. Sometimes, these ordeals develop and some other characteristics have been added to them and have been made into a complete story. These stories are referred to as seven ordeals. It is just here that myth enters the realm of story. Our aim is here to investigate the key points and common elements of exams, ordeals, seven ordeals and seven ordeals of Shahnameh’s heroes and other epics. This is carried out on the basis of a structuralist, comparative mythology. 

Binary oppositions are among the essential concepts and components of structuralism and linguistic and semiotic theories that are rooted in human ancient beliefs. One of the fundamental functions of the human mind is the creation of binary oppositions, which are seen in art and literature. The study of binary oppositions in literary works leads to a better understanding of them. This article is an attempt to discuss the binary oppositions in the lyrics of Attar Neishabouri. A close study of 100 chosen lyrics of Attar shows that many of the lyrics are formed by binary oppositions and even in some verses there are two, three, or four binary oppositions, as if binary oppositions are the driving force behind many of Attar's lyrics. The study of these lyrics shows that there are 843 cases of binary oppositions of which 47 percent (396 cases) are lexical, 35.5% (298 cases) are semantic, and 17.5 percent (149) are thematic. There are about 8.4 binary oppositions in every lyric which shows the great frequency of this type of diction. The main reason that Attar is interested in binary oppositions is that the poet is influenced by his unconscious, the importance he gives to moral and religious issues, his consideration of mystical concepts, the effect of the social environment and the his interest in aesthetics and music. In short, binary oppositions are considered as one of the stylistic characteristics of Attar's lyrics that have semantic and aesthetics functions.