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Aim: Promotion of oral health in schools is one of the recommended polices of WHO. The aim of this study was to determine the role of Oral Hygiene Beliefs according to the Health Belief Model in regular brushing behavior, among the 9-10 years old female students. Methods: This cross sectional study was conducted on the female students of Rasht-Iran in 2012. Applying the statistical estimation, the sample population was determined 265 who were selected from 22 schools using systematic sampling method. Nearly 12 students were selected from each school using simple randomized method. Data collection instrument was a questionnaire and the results were analyzed using descriptive methods, and analytical methods including Chi-square, Mann-Whitney U test and Logistic regression. Finding: Among the samples, 17.4% brushed at least twice a day. The logistic regression analysis indicated that perceived severity (OR = 0.48, 95% CI = 0.27- 0.86, P = 0.014), perceived barriers (OR = 1.97, 95% CI = 1.29- 3.02, P = 0.002) and mothers' educational level (OR = 4.78, 95% CI = 1.24- 18.46, P = 0.023) were the significant predicting factors for tooth brushing twice a day or more. There are significant statistical correlations among the perceived severity of loosing good eating and good speaking, and perceived barriers of tiredness, laziness and impatience with desirable behavior. Overall 66.5% agreed with one of the two physical barriers: painful tooth brushing and gums bleeding. Conclusion: Promoting educational level and educational programs for Iranian women are recommended. Planning useful educational interventions for the students of concrete operational stage is required attention to the application of Piaget’s Theory of cognitive development. Educational interventions should focus on items of beliefs named above. At least 70 percent of Iranian people need to learn the correct ways of brushing teeth.

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Background: The concept of self efficacy and physical self-concept have been shown to be an effective predictor of behavior in many areas of health. This study investigated the relationships between foot-care self-efficacy beliefs, Physical self-concept, self-reported foot-care behavior in people with diabetes.
Methods and Material: This is a cross sectional study in which the 90 diabetic individuals who had been admitted to the diabetic clinic of health centers located in Mashhad- Iran between the years 2015 and 2016 was invited to be entered into the study. The demographic questionnaire and the self-report "Foot Care Confidence Scale" (FCCS) questionnaire and also the self-report Marsh “Physical Self-Description Questionnaire” (PSDQ) were applied to measure data. SPSS 20.0 was used for the analyses.
Results: Ninety patients with a mean age of 51.82 ± 11.3 years were assessed. There is the significant association between foot-care self-efficacy beliefs and higher foot care behavior. (r = 0.4, P < 0.05). Also, there was a significant association between physical self-concept and foot-care, so that people who had a better physical self-concept had better foot care behavior.
Conclusions: This study has found that foot-care self-efficacy beliefs and physical self-concept improvement could help foot-care behavior improvement among diabetic people.

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The attitude or behavior, which is not based on logical actions- and cause and effect relations, has irrational origins;  it happens due to a person's fear, threat, habits, and the unknown factors which he she believes to prevent the unbecoming events, called “superstition”. An increase in the literacy level and the popular culture in the society leads to a decrease in superstitious beliefs. It must be acknowledged that even modern people cannot reject superstitions, or get rid of them actually. This study has examined the causes of these prevalent beliefs and the way people apply them, via content analysis. Although the prevalence of superstition origins is established on irrational bases, people have applied them to gain benefit by impelling and propagating the folklore, preventing harm by inhibition, alleviation, turning the evil (scapegoat), and empathy.

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Henna is a plant with natural binary attraction including nice color, and specific properties, which has popularity and application among the nations and tribes. This plant has ornamental and medicinal properties. In addition, it is one of the most applicative cases in celebrations and racial customs. Henna is used in Hennabandan (an old custom in the ancient history of Iran). This celebration has been held on specific customs in different parts of Iran since the previous centuries because of insignificant customs and geographical positions of different areas in Iran. Most of these customs have the same origin, and their executive methods are similar. Although some customs have the same origin, they are held with different methods. This article compares the Hennabandan custom of ten towns and villages in Iran by using documentary way and studying the books and articles written about this typical custom and the applications of Henna in the culture of Iranian people. Final results are achieved through functionalism and diffusionnism.

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Human beliefs are important because they are considered as the primary capitals of folk literature. The significance of folk literature is due to the fact that it is the foundation of refined and cultured literature. The sociopolitical novel “Souvashoun”, which placed its author Simin Daneshvar with other great Iranian novelists due to its fame, is a combination of literary scholarship,  collectivism and pluralism; proof of beliefs and elements in the folk literature mentioned in this work is not a shortcoming, rather it is a piece of evidence showing eloquence and rhetoric. Contemplating this work of literature, the present article come up with the pieces of evidence showing the manifestation of beliefs and folk literature elements, as well as such folk beliefs as totem, taboo, fetishism, animism, manna, noma and superstition, which are primarily described and defined. Then several instances of such beliefs are extracted from the text. Specifications and functions of the folk literature are noted, and the narrative literature’s status as well as Souvashoun and its position are explained. It is also proved that Souvashoun, apart from its pluralism, is free from many unpleasantnesses of its contemporary prose like immeasurable vulgarity, fanaticism and senseless modernisms.

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“The girl of Narenj and toranj” is one of the most famous Persian tales about which there are many different narratives. It has been registered by universal code no. 408. It includes some mythical motifs. The motif of the girl’s death and her revival who lives inside fruits, is reminiscent of Plant God. The role of horse, girl’s long hair and her relationship with water, are some other evidences which prove this association. On the other hand, the prevalence of narratives in which the girl comes out of sour orange, citron and pomegranate shows that these fruits were related to myths and they had a kind of importance or special place for the public in the past. In fact, they were used as symbols in some customs like proposal and marriage ceremonies. Sour orange and citron were the symbols of happiness and fertility. Also, pomegranate was the symbol of fertility and blessing. Moreover, it was associated with love and its myths

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In the early human thought, the objects or person's names were consistent with his essence, because primitive man thought that the relationship between the name and object or person is not conventional, and the forces of evil can harm him through his name. This vision is not spatially bounded, and there is in all societies and to all of them has been imposed special rules as taboo naming. In Iranian folklore and Shahnameh, we can easily see the following statements: Sometimes the name is same person's essence. This kind of taboo is seen when Rostam speaks about Siavash murderers by Human. Another example of taboo is the choice of two names to escape the magic injury. We can see this kind of taboo in the southern coast of Iran and among Turkmens. In Shahnameh we can see this factor in the story of Ghobad and Shide. The third example of taboo naming is to not say the name in the battlefield. This can be seen in the following two ways in the Shahnameh: 1- to repudiate the name explicitly. 2- to avoid saying the name. The latest example of taboo naming is replacing or renaming, that were used for deceiving spirits and escape from their damage.

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Old encyclopedias are among the most important sources of preserving the folklore in Persian literature. Among these texts is Alaei’s Nezhatnameh authored by Shahmardan Ebn Abelkheyr in the late fifth century. In addition to the classification of the common science of its era, it includes the important and fundamental elements of folklore. Refering to the rituals and folk beliefs about plants is one of the most important themes of popular culture in this work. In addition to providing scientific and pseudo-scientific facts derived from earlier sources and his own observations and experiences, the author has alluded to a large number of beleifs and rituals with respect to productivity, properties of plants and trees, fighting off the pests, repelling the evil eye, improving and increasing the yield, some of the implications of climate events such as the frog cries signifying the coming of rain, the relationship between trees and humans, false threatening of the tree to guarantee its productivity, the role of plants in dream interpretation, and other odd characteristics. The purpose of this study is to extract, sort, and check the plant-related folk rituals and beliefs in Nezhatnameh as well as quantitatively and qualitatively explore its origins and backgrounds besides an unmatched evaluation of this text with some similar texts in this particular field

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Aims: People usually experience the different ranges of mood states, and the combination of their emotional pretention is great in the same rate. The aim of this study was to compare the theory of mind and false beliefs in patients with major depression disorder, bipolar disorder I, II and healthy individuals.
Instrument & Methods: In this descriptive comparative study, 90 patients bedridden in Ostad Moharari Hospital, Shiraz, Iran, in 2013-2014, including 30 patients with major depression disorder, 30 patients with bipolar disorder I, and 30 patients with bipolar disorder II were selected by purposive sampling method. Thirty healthy individuals were also selected as a control group. "Reading the Mind in the Eyes" test and “Unexpected transfer task” test were used and the data were analyzed, by SPSS 19 software, using MANOVA and Bonferroni post-hoc test.
Findings: The theory of mind in the studied groups was significantly different (P=0.001, F_{(6, 230)}=7.1) in a way that it was significantly different between the major depression group and bipolar disorder I, II with the healthy group (p=0.001), But there was no significant difference among other three groups (p>0.05). The false belief showed no specific difference among 4 groups (p>0.05).
Conclusion: The score of theory of mind in the healthy group is higher than the major depression group and bipolar disorder I, II groups. However, there is no difference in the theory of mind among other three groups. Also, there is no difference in false belief among 4 groups.

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The study of popular culture in literary works is one of the approaches that may be useful for interdisciplinary studies such as the social sciences, ethnology, cultural research etc. In addition to represent the ancient culture of a society, these studies reveal the differences and distances between today's society and the past. Reflections on traditions, science and popular belief can also be found in literary texts. Thus, literary texts can potentially transfer these socio-cultural propositions to readers of next generation. The goal of the present study was to determine the frequency and the manner one can apply these beliefs to Rumi’s Ruba’i. The research has been organized in two areas: "Reflection of social customs and habits in Rumi's Rubai “and "Reflection of popular beliefs in Rumi's Ruba’i. The results showed high frequency of these beliefs in Rumi’s Ruba’i. In addition, the present study showed that the poet was not only the narrator of certain rituals and beliefs of his time; but also he has concentrated on the artistic thematization by rendering the current thoughts mystic, religious and anthropological for his addressee.
 

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Bidel Dehlavi’s poems- as one of the prominent figures of Persian literature who was living out of Iran’s geographical frontiers – include popular culture especially Iranian culture. In the present study, his poems will be examined from the view point of the crystallization of popular culture. It was demonstrated in the first chapter that although he is a non-Iranian poet; Bidel Dehlavi was strongly influenced by Iranian thought and culture to reflect the folklore in his poetry in different ways, consciously or unconsciously. In this research, the sources and origins of some of the popular traditions and beliefs of Bidel's poetry, which are common in Indian and Iranian cultures, have been analyzed and revealed that in this respect, Bidel’s social and literary vision is the cultural background of Iran and his poem reflects Iranian culture.

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Blood and bleeding and their related themes have long been rooted in human spirit and have had a decisive influence on Iranian and world culture. Themes and beliefs such as the sacrifice of human beings and animals, the rituals and beliefs that involve it, the killing of the holy people and its effect on human destiny, the bloodlust of the bleeding woman, blood spilling on the stone for the suppression of magic, the death of a sacred animal and those reflected in the history of Siavash, Iraj, Sohrab and Esfandiar in Shahnameh and finally the narrative petitions and oral narratives about the national epics are reflected and rooted in myths and branches in popular beliefs. In this research, using stories and other sources, first of all, popular beliefs about blood and its contents are examined at narrative plan, then the method of content analysis has been used and the desired samples have been compared.
 
 

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One of the distinguishing features of Khāghāni’s Divan is the reflection of various people’s beliefs, socio-cultural customs of the people of that time including childish games, and superstitious beliefs .The popular and sometimes superstitious beliefs that have been prescribed in the past for the treatment of various disease have been reflected among the ancient Persian literary works especially Khāghāni’s Divan. One of these ancient medical beliefs about the treatment of animals and insects bites and stings, the treatment of some other disease, such as plague and colic, was the use of a tired cock which has run a lot before Dhabīḥah. In Folk medical and traditional books, different ways have been examined in order to use them in the case of this medical belief. To make run the old cock with other animals, however and according to ancient beliefs makes their meat tender. This research investigates these cases based on verses of Khāghāni’s Divan.
 
 

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Fertility is known as a biological phenomenon. The diversity and proliferation of the popular belief suggest the importance of this issue in popular culture discourse. In different periods, the reflection of the hidden aspect of fertility has been disputed with respect to the culture of society in most cases. In this study, it has been tried to identify and study the ceremonies and rituals associated with birth in Bushehr province considering multi - ethnic groups. The characteristics of child sex, sexual preference, infertility solutions, and the mother – child relationship during and after birth and other interactions between women and childbearing are particularly focused. Following other ethnographic studies, the field method was borrowed as the research method, and in order to eliminate the defects and possible shortcomings from the combination of methods, the direct observation and interviews with women and local midwives were to analyze the ethnological structural and normative explanation. Moreover, the religious attitudes and cultural foundations of rites of passage and fertility rituals were investigated based on sympathetic magic theories, the survival of the fittest, rites of passage, Social contagion and stigmatization. The results show that the representation of rituals is necessary in order to know the cultural past of the regions and its structural and normative explanation regarding the development process and the high migration potential of the province.
 

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In Bakhtiari culture, hunting has been one of the most important methods for preparing food. Hence, hunters have gained a special place in that culture. Furthermore, different poems have been composed for remembering hunters in this culture. Most of the hunting customs are reflected in these poems. Thus, analyzing them could reveal significant points about Bakhtiari culture. The aim of this study is to content analyze hunting poems in Bakhtiari culture based on document analysis. Issues like hunting tools, honors, tactics and hunting methods, hunting season, the role of hunting in preparing food, and related believes are investigated in this regard. The findings indicate that hunting poems are divided into two branches, Sarkohi and hunters' mourning. They show hunters' feelings and tactics as well as catering for the environment and species in simple words.
 

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Abstract
Folk beliefs, which are an integral element of the culture of a society, have an inextricable link with myth. To analyze such beliefs, it is imperative to investigate the mythological era and understand the ideas of the ancient time about the phenomena in the universe. It can be said that many of the rituals that are prevalent in people's daily lives today, are actually the mythical beliefs that have changed over time. Shifting from myth to ritual, preserving their mythological underpinnings, they have become folk beliefs, though they might have had major or minor changes. Among folk beliefs that have significant mythical representations, three rituals stand out: "marriage with a fountain", "breaking an egg to ward off a wound", and "passing a patient through a wall hole" that have been common among various Iranian ethnic groups for a long time. The present article, using a descriptive-analytic method, has rooted the three beliefs and explained their connection with myths. The findings show that all three of these rituals have a mythical origin; that is to say, the marriage with the springs is a remnant of the myth of sacrificing for the springs in order to please the owner of the water. After the shift from myth to ritual, it has turned into marriage with the spring. The egg-breaking ritual is also associated with the myth of the Seed of the Universe and it can be interpreted as the regeneration of the first creation. Finally, passing the patient through the wall hole is a reminiscent of returning to the womb and repeating the idea of birth. From the mythological perspective, this is a pure and ideal moment for the sake of its divinity.  

Keywords: Myth; folk beliefs; sacrifice; early creation; return to womb.
 
Research Background

Several studies on the relationship between myth and various elements of popular culture have been conducted. Among them, one can mention the following: Mozaffarian (2012) has examined the relationship between myths and folk tales. Parsansab and Manavi (2013) have dealt with the evolution of the "crow" from myth to popular culture. Mousavi and Spargham (2010) have criticized the mythology of the story "Orange and bergamot girl" and examined the cultural backgrounds of the use of orange, bergamot, and pomegranate in this story. In his article, Mokhtarian (2005) has tried to classify fairy tales based on myths. Motevaseli (2016) examined various aspects of the place of myths in the Persian folk literature.

Aims, questions, assumptions

The purpose of this study is to explain the origins of the myths of the three popular beliefs: "marriage with the spring", "breaking the egg to repel the sore eye" and "passing the patient through the hole in the wall". Therefore, in this article, we intend to answer these questions: Are the traces of the popular beliefs mentioned in this article traceable in mythology as well? Does the mythical position of these beliefs only belong to Iran? What is the mythical view behind these beliefs? The roots of the popular beliefs studied in this article refer to the ancient and distant mythology, which is one of the common intellectual commonalities in many parts of the world. The belief in the myth of sacrifice for the spring through marriage to the spring lies in the concept of reconstruction in the ritual of breaking an egg and returning to the ideal moment of creation via passing the patient through the hole in the wall.

Discussion

In all eras, myths play role in people's lives and they have stayed with us in the form of certain beliefs and rituals. Some of these myths are so ancient that it is not easy to reveal their presence in the current human beliefs and practices; however, they are prevalent in the popular beliefs and rituals, though people might not be conscious of them. Nonetheless, we find that their origin is the mythical beliefs and pristine thought of the primitive man. For this reason, popular beliefs are the best manifestation of ancient and mythical beliefs in our era, which directly/indirectly display mythical thoughts. According to some scholars, various elements of popular culture, such as stories, myths, and popular beliefs are the degraded and surviving form of the ancient myths in which mythological sanctity has faded (Bastid, 1991, pp. 42-46).

One of these popular beliefs is the ritual of marrying a spring, which is rooted in the ancient myths and expresses the mythical interest of snakes or dragons in girls and women. The ancient people believed that myths were used as a trick to satisfy dragons in order to release water; thus, marrying a spring is a technique of proximity, meaning marrying a dragon near the spring.

Another popular belief, the ritual of breaking an egg to repel a sore eye is another case in point. Since in many parts of the world myths are the origin of the creation of the primordial and cosmic eggs, in the mythology of myth and the rites of the people, the breaking of an egg is reminiscent of the first creation. It confirms the return to the beginning of creation and the primary health.

Another popular belief is the ritual of passing the patient through the hole. The organizers of this ritual have one goal: Imitation and repetition of labor (passing through the hole). Their main purpose of the ritual is to pass the patient through the hole, which means a new birth, resuscitation, and treatment of the patient through a new birth and return to the womb.

Conclusion

The results of the research show that myths and popular beliefs have a deep relationship with each other, and the main source of the beliefs we have today is the mythical ideas of the ancients. Although the passage of time has created changes in myths, according to the mythology, they have been manifested in the form of public rituals and beliefs in our current era. Understanding the mythological origins of popular beliefs is the key to understanding the myriad questions that have arisen regarding such beliefs. In this study, it was found that the ritual of marriage with the spring is the same evolutionary form of the myth of sacrificing water for the client in order to escape the drought. The ritual of breaking an egg to repel sore eye is rooted in the myth of the cosmic egg; because many ancient tribes believe that with the breaking of the cosmic egg that floated in absolute darkness, the universe was created; so, this egg is the beginning of creation. The patient's passing through a hole in a wall, mountain, or tree, which is done to cure the disease, is related to the myth of returning to the womb and the initial birth. It means taking the sick person to the past and the moment of birth when s/he came out healthy and undamaged from the mother's womb.

References

•  Bastid, R. (1991). Mythical knowledge (translated into Farsi by Jalal Sattari). Tehran: Toos.
•  Matevasoli, N. (2016). Study of the place of myths in Persian folk literature. Indexed on the Ittehad Khabar website under the supervision of the Ministry of Culture and Islamic Guidance. Published: 20/ Nov /2016. Visited: 22/June /2020.
•  Mokhtarian, B. (2005). The proposed model for classifying fairy tales based on myths. Anthropology Letter, 4(8), 119-139.
•  Mousavi, M. & Spargham, S. (2010). Critique of the mythology of the story of the orange girl and the bergamot and the study of the cultural background of the use of orange, bergamot and pomegranate in this story. Literary Criticism, 3(11-12), 233-255.
•  Mozaffarian, F. (2012). Folk myths and tales. Quarterly Journal of Mystical Literature and Mythology, 8(28), 213-247.
•  Parsansab, M. & Manavi, M. (2013). The evolution of the crow from myth to popular culture. Journal Public Culture and Literature, 1(1), 71-92.

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Abstract:
Folk literature is an important tool for discovering the mechanisms of different nations' traditions, rituals, and customs in a social system that seeks to obtain sociological and anthropological data, and examine the elements of cultural identity throughout history. Hence, many folk themes can be studied in local literature, especially in the novel of fig tree temples. Therefore, the present study, borrowing a descriptive-analytical method, has investigated the elements and components of folk literature in this novel. The results indicate that Ahmad Mahmood sought to link the mythical roots with the popular beliefs in this novel, portraying the functions of novel's personalities versus nature. On another level, he has depicted the beliefs and superstitions of the southern people.  

Keywords: Folk literature; fig tree of temples; tree worship; beliefs; superstitions.
 
Research Background
Many articles have been written in the field of tree planting, vegetation, and beliefs about it, among which the following can be mentioned: Aydanlow, Sajjad (2005) "The mythical theme of the plant's growth from the man and its reflection in Shahnameh and Persian literature"; Fazeli et al. (2013) "Cultural approach to plants and trees in mythology and literature"; Ansari et al. (2014) "Investigating and classifying the mythical idea of ​​the male tree in the folk tales of Hormozgan".
 
Aims, questions, assumptions
The purpose of this study is to explain the view of the marble vision of Ahvaz considering the elements of nature, especially the tree and the beliefs about it in the novel The Tree of the Temple of Figs, which are rooted in the myth of tree worship in ancient Iran. Therefore, the present study seeks to answer how nature has led to the formation of popular beliefs in this novel? What factors have influenced the formation of popular beliefs in this influential novel? Among the elements of nature, the tree has always been praised and sanctified by human beings due to its constant revival and the eternal forces it contains. Many factors such as customs, special the climate of Ahvaz, awareness of the future events, poverty, and ignorance in the form of public beliefs are significant in this novel.
Discussion
Climatic literature reflects the characteristics of a particular climate that, in the light of sociological studies, can provide important information such as beliefs, convictions, words, terms, songs, proverbs, climatic conditions, cover, etc. The climate literature seeks to provide a natural picture of the network within socialism in the literary texts, and seeks to explain as much as possible the relationship between man and nature and the impact of both sides on the environment. In this line of study, an author's stylistic discernment as well as the discovery of elements that distinguish a particular climate from other climates could be achieved. Ahmad Mahmoud, creating a tree called "Temple Fig" which is one of the native elements of the South, has rotated the characters of this novel around the axis of this tree and tries to explain their thoughts and actions in the nature. In this novel, he seeks to show tree worship and the beliefs about it. Thus, the novel contains many mythical concepts such as tree worship, tree planting, vows for it, and healing, as well as popular beliefs such as amulets, hanging dates, and shelter. In this novel, the horseshoe was set on fire, the votive offerings were given on Tuesday, and so on.
Honoring the fig tree of temples is so significant that people perform special rituals such as bowing to the tree, engaging in closing, and making vows to meet the needs of the tree. Because the tree is the symbol of revival, and some trees and plants have medicinal properties, some of the characters in this novel have been directed to the tree to cure disease. The novel refers to the "burial of the fetus under the fig tree of temples " which refers to the human plant or the kinship of man with the plant. Hanging a doll from a tree is one of the rain-worshiping rituals portrayed in this novel by women.  In the ritual of rain, "a doll or a scarecrow or a person with a change of face is present. “Rain dolls are rooted in the Anahita myth, the goddess who has been revered and worshiped by the people of ancient Iran to the extent that many shrines and statues were built for these goddesses” (Zolfaqari,2016, p. 91).
Conclusion
Ahmad Mahmoud, in his novel The Fig Tree of Temples, refers to the man's inseparable relationship with nature, and therefore chooses the name of his novel from nature to double the man's attention to nature. Among the manifestations of nature, we can mention the "tree", about which many beliefs have been formed. The continual revival of the tree, its immortality, and its latent forces on the one hand, and man's inability to do so on the other, have led to the formation of sacred and ritual beliefs in different eras among the people, so much so that at a historical juncture, the tree and the manifestations of nature, as vegetative gods, were given serious attention by human beings, which can be observed in the novel The Fig Tree of Temples. The fig tree of temples, which is unique to desert cities and has an amazing growth, is considered as a prelude to entering the public beliefs of Ahvaz. It, then, depicts the various forms of tree worship that stem from the totemic connection of the man with the plant.
Most men and women engage in this behavior, which can lead to the groom standing on the roof of the hallway and the bride passing under it, the votive vow of Tuesday, the horseshoe in the fire, and the chanting. The author also mentioned carrying amulets, hanging donkeys, sheltering eyes, and so on. Factors influencing the formation of popular beliefs in this novel include culture, customs, beliefs, specific climate of Ahvaz, escapism, people's insight about nature, awareness of future conflicts, poverty, and ignorance.
 
 
References

•  Ansari, Z., Jamali, A & Zareei, B. (2014). Investigating and classifying the mythical idea of ​​the male tree in the folk tales of Hormozgan. Mystical and mythological literature, 10(36), 35-65.
•  Aydanlow, S. (2005). The mythical theme of the plant's growth from man and its reflection in Shahnameh and Persian literature. Language and Literature, Faculty of Literature and Humanities, Mashhad. 15(13), 105-132.
•  Fazeli, F., Nikouei, A & Naqdi, E. (2013) Cultural approach to plants and trees in mythology and literature. Literature research, 7(23), 9-33.
•  Zolfaqari, H. (2016). Review and analysis of rain show and rain reading plays in the general literature of Iran (relying on shark tours and rain brides). Kohan Nameyeh Adabe Parsi, 7(4), 61- 99.

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• Formal attributes

• Different species of camels

• Camel equipment

• Transverse characteristics of the camels

•  Products and uses of the camels