This research tries to achieve an executive determination about Kurdish epopees. The epic poems which we know it’s as Kurdish Shahname. These epopees are rooted in myth and included the general believes and the viewpoints of Zagros settlers belong the earlier ages of human life from today. The difference of mythical foundations between Western and Eastern Iran appointed the researcher to survey in the ideas and worldviews of Kurdish Shahname. This surveying leads to achieve a conceptual classification and it helps to have a comparative studding to know the proportion of original Kurdish Shahname. The structure of Kurdish literary language and the poems meter is the other point that mentioned there and writer tries to determine and explain the concept of “Gurani” with some sample words. There is a special part for Oral LITERATURE also to explain how the booklets and handwritings were engendered and also has speaks about aspects of narrators’ performance. The main conclusion of this paper is that the Kurdish Shahname is an original and independent text in Gorani and the seclusion from official Iranian LITERATURE progress causes to accept some metamorphosis and also to be affected from some sects after Islam and ancestors of ancient Iranian religions in Zagros area.

Teaching history, regarding the social necessities and developments, requires the use of various resources and methods, and HEROIC LITERATURE is one of these areas. HEROIC LITERATURE is part of Folk LITERATURE. Folk LITERATURE includes a wide range of popular sciences and knowledge, including stories, legends, parables, and riddles. Folk LITERATURE has an interdisciplinary nature and is directly related to various knowledge and sciences, including history. The present study seeks to answer these questions: What is the use of HEROIC LITERATURE texts in teaching history? How can one use HEROIC LITERATURE to teach history effectively? The research method is historical and descriptive-analytical. Three texts of (Craftiness) Ayari LITERATURE including Samak Ayar, Hossein Kurd Shabestari and Amir Arsalan Namdar, which have a high capacity in teaching history in terms of historical and social information, have been studied and the findings show that the texts of HEROIC LITERATURE due to their simple nature, explicit and auditory appeal can be effective in deepening historical learning and promoting learners' interest in history lessons. Role-playing, project-based, source-based, narration and traditional narrating are some of the methods that can be used in teaching history by application of the HEROIC LITERATURE texts.

One of the popular stories in Shahnamehis Rustam’squestto Mazandaran in order to rescue Kavoos and his soldiers, which led him into killingDivSepid (the white demon), rescuingKavoos from captivity, and also entrusting Mazandaran to his children. This story, which is known as Haft-khan Rustam, has influenced a number of HEROIC poems, manuscripts of rhapsodies and oral/public narrativesof Shahnameh. The influence that these works have from the narratives of Rustam’s battle with the demons of Mazandaran can be classified into two categories: first, in many of these texts, are various narratives about or references to Rustam’sjourney to Mazandaran and his battle with DivSepid. Second, in some Iranian epic texts, be it poetry or prose, a number of demons or descendants ofDivSepid are present that each try to take revenge on Rustam or one of the members of his family. But, in all of these stories, they either have failed or were killed by the hero. Although these types of narratives have briefly been expressed in most of Iranian public prose LITERATURE, they have been expressed in more details in a number of texts including ShabrangNameh, ShahriyarNameh, and TheNew BorzoNameh. In this paper, first, these types of narratives in some HEROIC pieces of poetry are addressed. Then, common grounds or differences of these stories with the narrative of Shahnameh are analyzed.

Legend is a tale with an imaginary event of the life of the human, animals, birds, illusory creatures like demon, giants, fairy and dragon which accompanies by mysteries and sometimes the ethical and deductive aims and mostly is being written for reader’s entertainment and recreation. The differentiation of the legends is powerful imagination and being exaggerated. There are several kinds of legends like allegorical, fairy, romantic and HEROIC ones. In this paper while defining the HEROIC legends, we become acquainted with the characteristics of this genre like marvel, weak plot, absolutism, mainstreaming, stagnation of hypothetical time and place, homology of characters, Surprising, independence of events and obsolescence. Final section speaks about the most important themes of these kinds of tales. The method of this paper is reading the 23 written legends and using them as examples and the aim of paper is showing the detailed characteristic of HEROIC legends to compare them with other kinds of legends.

Prediction is one of the most important and influential elements in the process of formation of epic and national stories, which is widely reflected in the national epic poems of Iran, including the Shahnameh and subsequent poetic epics. In the present article, the element of prophecy in HEROIC systems after Shahnameh has been researched by the method of libraries based on content description and analysis and presentation of statistics. Based on the research, about one hundred and fifty-five predictions in these systems have been researched. Has been used. The element of prophecy in famous epic poems; Such as Bahmannameh, Shahriarnameh, Samnameh, Kooshenameh, Faramarznameh, Garshasbnameh  and Jahangirnameh, respectively, are more prominent and in the systems, Banogshsabnameh, Barzoonameh, Shebrangnameh, Kok Kuhzad and Bijannameh, they are very few and finger In short epic poems; Prophecies are not used, such as, Babarbian, Tahminehnameh, Dastan Patiareh, Razmnameh Shakavand Kooh and Susannameh.  The predictions were made by people who in their time had a privileged social status and superior position, and most predictions were made by astronomers, respectively, based on astronomical rulings, kings and princes, heroes and priests, Brahmins. Ordinary people play a significant role. They do not have predictions. Some predictions with tools such as astrolabe, astrological cup, cosmic cup, mirror of wisdom, and some are written on various tablets that were predicted by the predecessors for the future and have almost common features. Many predictions are based on dreams or divination, supernatural and auxiliary factors, like Soroush and Simorgh, and the vast majority of predictions have been fulfilled. Usually, prediction has a social function; advancing for reform in the political and social system, foresight, awareness of omissions, and ominous warnings, like death, destruction and defeat. It is one of the most important goals and functions of prophecy in the mentioned HEROIC systems.

Zarrin-gabā Nāmeh is one of the unknown epic poems, which has been named Asadi’s Shāhnameh, Rostam and Soleymān and Zarrin-gabāye Haft Lashkar in three different manuscripts. Its Shiite poet is unknown and probably wrote the poem in the Safavid period. The events of the story happen during Keykhosrow’s reign in Iran and the life of Soleyman the Prophet. It begins with the arrival of Zarrin-gabā, Soleyman’s messenger, to Iran to call the Iranians to accept the religion of Soleyman. Zarrin-gabā Nāmehis written in 23533 lines and it is mainly about Rostam and his sons including his grandchild Zarrin-gabā. The structure of these verses is narrative and folkloric.