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پیاپی 1 (بهار و تابستان 1400)

Available information on the Median and Achae menid imperial courts is very limited and not entirely reliable. From Herodotus’ report (1.114) of the child Cyrus’ playing at being king it seems that the Median court included bodyguards, messengers, the “king’s eye” (a kind of secret agent; see below), and builders, for it is likely that the game was modeled on the existing court (Hirsch, p. 105). When the boy became Cyrus the Great (559-30 b.c.e.) he probably continued Median courtly organization and practices, including forms of etiquette, ceremonial, and diplo matic protocol that the Medes had in turn inherited from Assyria, though there is no explicit information on this point (Root, pp. 264-66, 283-84). According to Ctesias, one of the Median court offices was that of royal cupbearer (König, p. 177). Although the tablets from the Persepolis fortifica tions and treasury furnish little direct evidence on the Achaemenid court, the reliefs depicting the royal trib ute ceremonies on the Apadāna are a major source.

Introduction of Professor Dr. Reza Shabani on the occasion of the publication of the first issue of two quarterly journals of ancient Iranian studies Historians with a correct knowledge of the past of their nation know that the people have conquered the peaks from the distant past, from which no one can descend, and as mentioned, even Edni considers a person from Khor to be related to the divine light and He considers the place where he stands to be the center of gravity of the world. Our national identity has been educated for millennia, and nothing can replace it or replace it with the achievements of others today, in other words, no one can ignore it. It is alive and well and it certainly stays for now.

The formation of the nation and the country is realized in the shadow of the wise efforts of the people. The system of evolution is based on the use of human experience, and it is on this basis that it can be said that "a nation that does not know its history is doomed to repeat it." There is no doubt that it is the history of science, and that it is useful to know the history of knowing it elsewhere. What is important is that the main capital of nations and countries should be the energetic youth, led by thoughtful elders. And the conscious and knowledgeable using the techniques and lessons learned by people during human life, whether in the school and lap of the motherland or in the academic context, should pay attention to it, discover the relationship between humans and the evolution of society and the proper use of It is the lessons of the past generations and its transmission to the present and future generations. "Man dies to his body, but in his historical context, he is immortal." From the success that was achieved in this important matter and another platform for expressing the ideas and research of scholars in the field of history and researchers and students in this field and with the help of professors and senior officials who have paid attention and made us We are grateful for your help in this matter. And we hope to see the strength of the foundations of this publication with the maximum cooperation and participation of these loved ones.

The first issue of the bi-monthly "Studies of Ancient Iran", which is currently being read by readers and researchers interested in historical research topics, is the result of a collective effort of researchers in this field and a group of experts and historical researchers who review and judge. The articles of the editorial board of the magazine have helped. The first issue of the journal consists of seven research articles that include the historical sequence of the ancient Ilam-Medieval, Achaemenid and Sassanid periods, respectively. In the end, it is hoped that the first issue of the journal "Studies of Ancient Iran" will be considered by researchers in the field of history. The author owes it to me to thank all the dignitaries who helped in the various stages of the publication of the magazine, especially the judging of our articles. I hope to see the publication of other issues of the magazine in the future.

"Zandik" was a religious term that was used politically and during the reign of the first Sassanid kings and following the emergence, rapid influence and rapid spread of Manichaeism in Iranshahr became a tool in the hands of Zoroastrian religious leaders to excommunicate Mani and his followers. In the third century AD, the word first appeared in Kurdish inscriptions, the influential cleric of the first six Sassanid kings (from Ardeshir Babakan to Narsi) and in describing his extensive actions and religious organization under his leadership against non-Zoroastrian religions and even Zoroastrian tendencies different from the reading of religion Officially used.The adjective heretic was a very big accusation with a painful fate for religious dissidents, which was gradually used to eliminate rivals in the political campaign.After the suppression of the Manichaeans and the gradual control of this religion, the term "Zandik" did not disappear from religious literature and historiography. Rather, it was used more or less to show a reaction against any attitude and tendency different from the official religion.The present study, while examining the different origins of this word, has explored the reasons for its application to Manichaeans.

The present article has been compiled with a historical-analytical method and with the aim of examining the relations of the Sassanid government with China in economic and political dimensions. With the fall of the Parthian dynasty and the repression of the Kushans by the Sassanids, Sogdian merchants replaced the Kushans in relations between Iran and China. The findings of this study indicate that factors such as the Sassanid Empire's rivalry with Eastern Rome over the monopoly of silk products, the choice of Sassanid silver coins in the exchange of goods with Rome, etc., the creation of ports on both sides of the Persian Gulf, immigrants And new cities in Central Asia, and the residence of the Sogdians in the cities of Luoyang and Chang-an, expanded economic-trade relations between Iran and China. from the time of Ghobad I to suppress Hayatleh, the era of Khosrow Anoshirvan to suppress the Turks, and then from the time of Yazdgerd III and his descendants to suppress the Arabs, Khaqan was asked for help from China, which, although unsuccessful, caused relations between the two countries Find political. After the death of Yazdgerd III, Khaqan recognized his son Pirooz as the "King of Iran" in a small area of ​​Seyhun, but the Arab invasion of Takharistan resulted in Piroozh's asylum in China and made him one of Khaqan's officers. The efforts of Narsi, the son of Pirooz and Bahram, the son of Yazdgerd, also failed in attacking the Arabs, and since the Sassanids were considered a danger to the Khaqan remained silent in the face of the third Yazdgerd descendants between the Arab and Eastern Turks.

The Achamenian For the purpose of better control and surveillance of their dominion, consisting of peoples with diverse cultures, religions and languages, they employed a compromising system of beliefs and languages and made an effort to make the best use of the potentialities existing in the writing systems and languages of the mentioned cultures. They made an attempt to take advantage of the different writing systems and important languages also aimed at improving them. In this work: Why was there so much diversity of languages in the Achamenian Empire? Which were the current languages in their dominion and what use did they make of each? Which language/s did the Achamenians employ in order to converse with the peoples of other nations and how was the problem of variation resolved? Which was the language and writing system of the Persian kings and the courtiers and how were they invented and developed? In the days when the Achamenian “Aramic” language was widely in use in the East which was considered an intermediary language and in previous empires such as the Assyrians, was considered the official language. The Achamenians followed this trend and additionally, used the languages and writing system of Babylon and Elam to write down and record governmental documents. They made use, ancient Farsi, the language of the Persian provinces and their native land, as the official language of the court and for the purpose of documenting governmental mandates, after devising an appropriate writing system. By borrowing words from other languages, including bureaucratic terms, they intended to develop the language more than before.

The ancient Iranians started a new initiative several thousand years ago called Qanat. Researchers' studies show that the Qanat in Iran is not limited to semi-arid and desert areas and has been built in mountainous and flooded areas. Kahriz Qanat is located in Chehr village of Biseton region is one of the landmark Qanat that has been dug in mountainous and full of water areas in the past, which was identified by one of the authors in the archaeological study of 2008 in the region. The research method in this article is descriptive-analytical and using the library-field method. The necessity of this research is due to the fact that so far in historical or archeological sources, little reference has been made to this Qanat and only a few lines have been mentioned to mention the registration number of the site and its introduction. Some questions were raised in this article as follows: 1. Kahriz Chehr Qanat was built for what purpose? 2. Based on the available evidence, to what period can the Chehr aqueduct be dated? Kahriz Qanat with 17 water wells in a not very regular longitudinal axis along each other with a wall is built of limestone. The use of this Qanat was only for water supply to agricultural lands. Based on archaeological studies and interviews with local people, at least the date that the Kahriz Qanat was built in the Middle Islamic period, although due to the presence of numerous Parthian-Sassanid sites around the aqueduct and the antiquity of its wall stones, Aqueducts do not seem unlikely in the historical period either.

One of the most important artistic elements of Elame civilization is the cylindrical seals that were common in this land from the second half of the fourth millennium BC to the end of the rule of Elame. The designs of these seals are always seen in connection with the idea of ownership, trade and the designs engraved on them, in connection with myth and religion. One of the most important motifs of cylindrical beads in Elam is dedicated to the motif of trees and plants, which in most cases is a manifestation of their religious and doctrinal ceremonies and on the other hand expresses the environmental geography of that time. In this research, two main questions have been raised: 1. Which tree has the most continuity and repetition of seals motifs in Elame works of art? 2. What are the meanings of these motifs in Elamite works? This research has been done with the aim of achieving the effect of tree motif on Elamite beliefs. Therefore, with a descriptive-analytical method, it was concluded that the most important factor in the formation of these motifs were myths and religious beliefs and the most repetitive role was related to the tree of life (cypress).

Although the Sassanid rule had long been based on Zoroastrianism and opposed the rise and influence of other religious minorities in the hierarchy of power, Nestorian Christians in this period, as a result of Khosrow's interaction with Byzantium and Christians within the imperial realm, They entered the equations of power in the administrative hierarchy of the Sassanid Empire. With this introduction, the present study seeks to investigate the role of Nestorians in the time of Khosrow Parviz and how to play their role in the administration of the Sassanid territory, by describing and analyzing source data, and seeks to determine the extent of their impact on the events of this period, in To clarify the result of Nestorian activity and the influence of internal and external events and their impact on Khosrow II's decisions. Therefore, why and how the Nestorians played a role in the administration of the Sassanid territory is a question that arises here and the hypothesis of this study indicates the influence of this religious group in the Sassanid court who were able to be effective in many events of this period and many events inside And outside the Sassanid realm, as a result of the decisions that Khosrow imposed on them, to accept the effects.