1. Introduction
Myth and epic in the civilizations of different nations are not merely reflections of systems of belief; rather, they function as repositories of lived political and social experience. One of the recurring patterns in these texts is the condition of “expelled characters” (Expelled Characters); figures who, due to structural transformations, the wrath of the gods, or conflict with societal norms, have been pushed from the center to the margins. In the myths of Iran, Greece, and Rome, there is a striking similarity in the stories of the birth and early life of the characters, despite the geographical distance and temporal differences. Despite the many similarities between these myths and the life stories of their principal characters, differences can also be observed. The present study has attempted to answer the following questions:
1- Who are the expelled characters in the myths and epics of Iran, Greece, and Rome, and according to what criteria can they be classified as expelled characters?
2- What are the most important causes and factors underlying the expulsion of these characters in the three cultural traditions?
3- What effect does expulsion have on the identity, destiny, and heroic role of these characters?
4- What are the similarities and differences in the representation of expelled characters in the myths and epics of Iran, Greece, and Rome?
5- How has the return of the expelled to the epic stage and their eventual fate been represented in the epic texts of Iran, Greece, and Rome, and what effect has their return had on the formation or alteration of the course of the narrative?

2. Methodology
In this study, using a descriptive-analytical method and drawing upon library-based sources, expelled characters in the myths and epics of Iran, Greece, and Rome have been examined.

3. Discussion
Through a comparative study of expelled characters, we found that in Ferdowsi’s Shahnameh, the rejection or expulsion of heroes is a means of “preserving the divine glory (Farr-e Izadi)” and achieving moral perfection, which is represented through the following methods:
1- Seeking refuge in pure and symbolic geography (Mount Alborz and the meadows)
2- Adaptation to a pastoral and marginal way of life (distance from the center of power)
In Western myths (Greece and Rome), adaptation is more functional, skill-based, and vengeful in nature, and the hero, for survival, establishes a connection with the forces of nature or technical skills:
1- Adaptation through creativity and technical skill.
2- Adaptation and upbringing by animals and nature (the wilderness).
3- Adaptation in temples or under the guardianship of wise individuals.
4- Adaptation through the acceptance of a new identity (adoption and migration).

4. Conclusion
The archetype of “the expulsion of characters” can be regarded as one of the recurring patterns in mythology; a pattern that, despite narrative differences and cultural details, has been reflected in the mythological narratives of various nations. The return of expelled characters in the myths and epics of Iran, Greece, and Rome can be divided into two groups based on the extent of their influence on the course of narrative developments:

Characters whose return has a significant impact on the course of the story. This group includes heroes such as Hercules and kings such as Fereydun, Qobad, Romulus, Oedipus, Athamas, and Aeacus. Characters such as Paris can also be placed in this category, because his return led to the formation of a ten-year war and, ultimately, to the burning of the city and the destruction of its people.
Characters whose return has little effect on the main course of the story.

In the myths examined, the first group has a higher frequency, because expelled characters often become one of the main elements of the narrative after their return, and their presence provides the conditions for changes in the course of the story, the emergence of fundamental crises, or the occurrence of remarkable and destiny-shaping events. Regarding the causes of the expulsion of these characters, five main factors can be identified: first, the ruler’s fear of the newly born character; second, the ugliness or physical defect of the infant; third, illegitimacy of birth; fourth, the parents’ fear of disgrace and dishonor; and fifth, the child being female or the preference for a male child. Among these factors, “the ruler’s fear of the newly born character” has the highest frequency in mythological narratives. In terms of gender, most of the expelled characters are male. The nurses and foster parents who raise these children manage the most difficult stages of these characters’ lives and provide the conditions for their growth, upbringing, and return to the social sphere.