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Since most of the stories narrated in Shahname relates to the period after the rise and development of Zoroastrianism, the natural effects of the new religion on these stories, has made some readers imagine that Ferdowsi has had a kind of inclination to this ancient religion of Iran.
This article, by criticizing the mentioned idea, through studying the very text of Shahname, clearly shows that Ferdowsi has not been, but a true moslem.
 

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“Globalisation” is one of the most influential philosophical thoughts with direct effects on the economic, political and cultural entities of countries in the modern era. Most scholars relate the emergence of this phenomenon to the period after Renascence. However, with little contemplation, one could trace the roots and origins of philosophical thoughts and mythical concepts – of course not in their present form – to ancient civilisations. Doubtless, Sasanian empire (224-651 CE),  with 427 years of glory in the world,s  political arena, can be considered as one of the greatest and most powerful cultural foregrounds of ancient era that was managed by the direct instructions of Zoroastrian philosophers. The founder of this empire (ArdašīrPāpakān: 224-241 CE), in response to the question that why have you risen against your reigning king (Ardavan V Ashkani), clamed: “To make a world with a single-God”. Now, the question is. Can “Ardašīr’s efforts in establishment of a world under governance of a single God” be counted as the first efforts toward unification of the world and the initial steps in globalisation? – efforts that were accompanied by practices and widespread endeavours. The principal hypothesis is that the thoughts of globalisation were nurtured in the thoughts of Zoroastrians’ eminent Mōbads and practiced by the founder of Sasanians Empire. The main aim of the present research is to investigate the first veinsofglobalisation notions and the associated practical measures of Sasanian kings. In doing so, all of the Sasanian historical and archaeological evidences that certify the research hypothesis are envisaged and discussed in the context of globalisation and cosmopolitanism thoughts. The cosmopolitanism idea, with roots in the ancient world, is also used to associate the today’s globalisation concepts with the ancient ones. These concepts together with archaeological and historical evidences are clear indications that globalisation and cosmopolitanism thoughts have been introduced 1800 years ago in Iran; and indeed practiced on the relevant scale by Sasanians.  

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George Gordon Lord Byron,a British poet of 19^th century, was heavily influenced by Oriental and Persian literature in his works. The poet’s life coincided with beginning of the “Victorian age”, and “romanticism” style emergence and the beginning of the European literature’s impressionability presentation from Iranian literature and Persian language; hence he is known as an outstanding person and European renaissance’s symbol and among the Persian literature’s impressed ones.
In This research attempt to clarify the “Manfred” Play’s contribution among Lord Byron’s works in Persian literature’s impressionability through library and documentary tools and relying on an analytical and comparative method. The result is that the above work is influenced strikingly by the works of Persian literature and language, Oriental myths and culture in “symbols”, “concepts”, “fantasies” and even “lexical” terms, which are collected due to Byron’s studies in his subconscious. Also research data show that the two categories of “Zoroastrianism” and “mysticism”, in effectiveness of Persian literature, had the largest share which are presented under two total categories: character-making level and 
space-making level.

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In the archetype of sacrifice, the element of sacrifice is chosen according to the type of culture, religion, livelihood, etc. Cow, as an ancient myth in the mythological story of genesis in Iran is a prominent element of sacrifice and this was an important part of the ritual. Through shedding cow's blood, the earth was revived, and through eating his flesh, the followers of the religion could be immortal. However, after Zoroastrianism, several reasons such as opposition to symbols of Mythraism propagating monotheism, and the necessity of settlement and development of civilization, the sacrifice of cow was opposed, and Zoroastrianism respected its life, but there have been reports of sacrificing cows in Zoroastrianism, suggesting the need to carry out this ritual, to help the fertility of the land and reviving the life cycle. Nevertheless, the reaction Zoroastrianism showed to the sacrifice of cow shifted the myth of immortality and protecting earth to a new level, and rationalized the mythological themes. This study, accordingly, analyzes the archetype of sacrificing cow in Mithraism and Zoroastrianism borrowing Jung's theory and a descriptive-analytic research method.

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