فهرست مطالب آزاده حیدرپور

Sassanian seals and sealings were used in all levels of society and administrative organizations during historical periods, including the Sassanid era. They have played a significant role in our understanding of various historical aspects of this period. Among the motifs carved on Sasanian seals that reveal the beliefs of their owners, the image of women as an important population of Sassanian society is also engraved on the seals. Seals inscribed with female motifs are considered important sources for analyzing the position of women in this period and reflect society’s attitude towards this group. This article aims to investigate the motif of women on Sassanian seals by introducing a seal from the Bu-Ali-Sina Museum in Hamadan. Through library studies and direct observation of the seal, the Authors discuss the symbolic aspects and interpretation of the inscription on this seal, describing the female motifs present. The question raised is the relationship between the character on the seal and the owner. To what extent does the inscription reflect feminine concepts? Seals engraved with the motif of women were likely owned by women, indicating their individual independence and social status during that period. While women in the Sassanian period were less involved in business and politics than men, the presence of seals with female motifs demonstrates their acceptance and legal position in the administrative and economic affairs of the time.

The motifications carved on Sassanid coins contain themes that reflect the culture, art and mythological and religious beliefs common in that era. These motifications are manifestations of ancient deities such as Ahura Mazda, Anahita, Mehr, etc. They are humanistically depicted in Sassanid coins or are a visualization of deep mythological-artistic beliefs and thoughts that seek a social event (internal or external) symbolically, in the form of animal motifs on the crown of the Sassanid king. The first Sassanid coins were multiplied by the role of Ardeshir I's right profile on the coin and the role of the firekeeper behind the coins, the rotation of the Shah's profile to the right was a visualization of the great change that occurred in the iconography pattern of Sassanid coins compared to the iconography pattern of Parthian coins, and behind the Sassanid coins, the role of the fireman replaces the role of the Parthian archer. This motification is preserved with little transformation until the end of the Sassanid era as the fixed role behind the coins. Some of the questions related to this research are as follows: What is the meaning of the anthropological depictions of ancient deities on Sassanid coins? When did animal motifs enter the Sassanid coinage art? One of the main objectives of this study is to investigate the deep themes and beliefs that lie in the coins of Sassanid first kings. By examining these motifs, it can be concluded that the changes that have occurred in the depiction of Sasanian coins are caused by the political-historical events of that period. This research was done by descriptive-analytical method and based on library and field studies.

The city of Hamedan has had the principles of urban planning since three thousand seven hundred years ago. An ancient land whose people have passed on indigenous experiences and knowledge from generation to generation. In this regard, the climate, rich vegetation of the slopes of Alvand mountain and the diversity of medicinal plants, have caused herbal medicine to be considered by the people living in the city as one of the important indigenous sciences. The traditional sages of the city, from the Khosravi family to other unknown contemporary sages, have followed this path. Today, the local herbal drugs of the region and the collected plants are being sold in Hamedan bazaar, city perfumeries, as well as in villages and nomadic areas. In this article, which is the result of library and field studies, an attempt is made to record information about plants and traditional healing methods in the Alvandkuh region of Hamadan, which is being forgotten. Accordingly, by attending the target areas alternately and conducting interviews with knowledgeable people in the field of traditional medicine and medicinal plants, we assessed a number of native medicinal plants that in belief of this people play a key role in healling illnesses. Also, the effective medicinal plants of Alvandkuh region have been identified separately with some informations about them such as scientific name, Persian name, local name, methods of their native use and the cases they are used for.

Disease and how to deal with it has always occupied the human mind.Themedical contents of the "Nippur" clay tablets indicate that the subject of medicine and medicine had a special place among the inhabitants of the Mesopotamia region (Babylon, Assyria, Sumer and Elam) in 3000 BC.The oldest surviving medical records are from the late third millennium BC in Sumerian, containing 12 medicinal versions.In addition to the Sumerian tablets, several tablets in the Akkadian language have been obtained which are about medical diagnoses and explain the method of treatment, and also show that they were familiar with the anatomy of the body and used terms for various organs of the body.The purpose of this article is to study the subject of medical science in Mesopotamia and to show what methods of treating Mesopotamian physicians in ancient times in the treatment and treatment of diseases and were they familiar with the anatomy of the body at that time?

The research is based on historical-descriptive method and the authors of this article have compiled the library method.

In reference to texts and sources, honesty and trustworthiness have been observed.

The findings show that they had names for kidney, spleen, intestine, lung, blood and brain and this indicates that they were familiar with theseorgans of the body.By studying the tablets, we also find that they used a variety of plants, minerals, and animal components to make medicine.

Mesopotamian tablets show that they were aware of the anatomy of the human body and had letters foreach part.They wrote their observations of the patient's symptoms on their tablets and guessed the disease, and performed various treatments for various ailments, such as bandaging, oil massage, using pills, syrups, drops, sprays, and surgery

Stress and psychological problems arose with the advent of urbanization. Ancestors generally knew disease as the result of interaction with external factors, including gods, demons, and spirits. The Iranians considered the disease created by the devil and the Mesopotamians considered the disease as a result of wrath of the gods on the sick person for various reasons. This study tries to show the knowledge of Iranians and Mesopotamians about mental illnesses and tries to answer these questions: What information about the treatment of mental illnesses has reached us through the ancient texts of the ancient Iranians and the tablets of the Mesopotamians? And was there also a difference between a physician and a psychiatrist? What similarities and differences can be seen in ancient Iranian texts and Mesopotamian tablets about these contents? In Iranian texts, we are a little familiar with the topic of psychiatry, but the Mesopotamian tablets, which are older, provide us with more details about mental illness. What is certain is that they did not know enough about mental illnesses because they were unfamiliar with brain function; As a result, they resorted to magic and sorcery to cure it. Psychotherapists had a high position in the Iranian and Mesopotamian society and were considered a clergyman. They worked with the physician to treat many ailments. This is a historical- descriptive research, and the subject matter has been gathered in a library way.

The subject of this article is the meaning of the word Pārs. In some dictionaries, in addition to the fact that Pārs is expressed in the concept of the people of Persia and their location, the meaning of "barking dog" is also mentioned. The paper therefore seeks to study the evidence in this case, in the light of available sources to determine the true meaning of the term. The results of the study show that no source documented this concept could be obtained, but Pārs has come from different sources in the meaning of the people and the Persian tribe, Fārs province and the land of Iran. Pārs is the name of the Persian people (Achaemenid), which has been used in the Achaemenid inscriptions in the concept of the "Persian tribe". This name originally referred to the place where the Persian rule was formed, which is around the current Fārs province, and was given to the whole territory of Iran and the Iranian people with the capture of the Achaemenids and the development of their territory. In the course of time, the term "Pārs" has given its place to the Arabic pronunciation of the word "Fārs". In addition to the reliance on the documentation given in the text, it is possible to express these meanings to the term "Pārs": the place of deployment, the warrior, the horseman, the wanderer.

Seals are one of the most important archaeological findings that provide reliable information about geographical names and job positions of the past. During Sasanian period seals were used by individual government officials. The use of seals expanded with the growth of Sasanian economy. In the archives of the Bu’ali Museum of Hamadan, 23 Sassanid seals from the Asadabad area are kept. Eleven of these seals have motifs of human, six have animal motifs, one has hand motif and two others hybrid mythological. The present research deals with the ten seals. Among these ten seals, five have human image (four a man’s image and one a woman image), four seals have animal designs (three bull and one ram) and one is a monogram seal. The purpose of this research is to document, read inscriptions and examine the roles of these seals.

Studying the coins of a period, helps us to understand the important historical events that led to the coinage of those coins. Coins of Narseh, the seventh Sassanian king, also have this feature, and their study provides us with valuable information about the Narseh revolt and the civil wars at the end of the reign of Bahram II, which led to the accession of Narseh to the throne. Narseh, the son of Shapur I, had a special place during his father’s reign and finally ascended to the throne in 293 AD. He struck a gold coin before being crowned. Therefore, Narseh coins are divided into two groups in a general classification: pre-coronation and post-coronation. By studying Narseh’s coins, the following questions arise: Why did Narseh strike the gold coin before he became king? And was it common striking the coins, during the Sassanid period, before accessing the throne? 2. What are the symbolic differences between the coins before and after the reign of Narseh? By studying and comparing the similarities and differences of these coins, such as the image of the diadem, which is a symbolic and decisive element in numismatics, the ornaments and appearance features used on obverse and reverse of the coins and the study of various inscriptions, as well as the titles which he had used to describe himself, we conclude that Narseh struck gold coins, which were unusual at the time, in order to publicly announce the succession of the kingdom before he ascended to the throne. On the other hand, Narseh’s conquest and defeat in the battle with the Romans, was one of the main reasons for the changes in the motifs and inscriptions of his coins. This research has been done in a historical-comparative manner and based on library studies and field studies.
 

 In this article, the author examines and compares the similarities and differences of these coins, such as the royal officer, who is in fact the first symbolic element of the kingdom and has a decisive role in the science of coinage, as well as the decorations and outward features used on and behind the coins. The types of inscriptions, as well as the nicknames that Narseh uses in his coins, will indicate that Narseh multiplied gold coins in order to publicly proclaim the succession of the kingdom before he came to the throne. He also used the title “King of Iran and Aniran” to describe himself when he won the first year of his reign in the war with the Romans, but when defeated by the Romans in the second year of his rule, he was forced to accept Peace and in a number of other coins, removed the title “King of Aniran”.
 

On the reverse side of many Narseh’s coins is the scene of the granting of the Prince’s Ring, in which the goddess Anahita bestows the Prince’s Ring, as a symbol of the monarchy, to Narseh. Narseh has also put palm branches on its crown, symbolizing the worship of Goddess Anahita,a question may arise here where does this come from? Generally during the perioud of Kartir, the Sassanian kings largely lost their religious power in the position of guarding the Temple of the Anahita Pool in favor of Kartir, and this continued until the reign of Narseh and eventually succeeded to abandon the Kartir and again brought the temple back to the Sassanid king. The worship of Goddess Anahita may have never been abandoned by the Sassanid king, but with the abandonment of Kartir by Narseh a major religious-political change in the Sassanid Empire led to the return of Narseh to his father Shapur I’st religious status. It was Ardashir I of Sassanid, who held this position in support of King Bahram I and King Bahram II as successor. Later on, we reflect both Narseh’s ideology and religious thought in the Paikuli inscription in which Narseh seizes the prince’s ring from goddess Anahita. It must be acknowledged that Narseh appears in his coins with two types of crowns, the first of which is his royal crown made from a number of small arches or congresses created parallel to the coinage. The second crown of Narseh resembled his first crown, but three or sometimes four palm branches were used to decorate these congresses. The second crown of Narseh is similar to the crown that he holds in the rock relief of Naqsh-eRostam; it must be acknowledged that both the congress and the palm branches are some sort of sign of the goddess Anahita, both of which can be a symbol of the king’s endowment. Or in other words, say that Narseh backed by this Godess has gained his reign. These three or four branches in the crown of the palm for the suppression of uprisings by Narseh has linked Bahram III. Palm trees are symbols of the goddess Anahita because it is associated with plants and their growth.
 

Alram and Gyselen present the timing sequence of Narseh’s coins and their typology in the new SNS series as opposed to Goebb’s theory, namely they believe that the timing of Narseh’s coins appears with a crown that has both congress and three or four branches of palm. The palm branch belongs to the early Narsehb reign, so they are referred to as Type 1 (I) coins, and the coins that appear to be Narseh with only congressional crown are referred to as Late Narseh or Type 2 (II) coins. The removal of palm branches probably dates back to the time after the defeat of the Narseh by the Roman army. As we know, Narseh has no longer used the term “King of Iran and Aniran to describe himself” in the coins he minted after this defeat and historical event, but has removed the word Eniran and has called himself only “King of Iran”.
Finally, in the field of art, Narseh uses the picture of godess Anahita on her coins as well as carved the quality of her Goddess’s coronation in the rock relief of Naqsh-eRostam in which the Godess Anahita donates the royal ring to Narseh and he wants to show his sincerity to Anahita. In the political realm by breaking with Bahram II’s attitude and returning to the tradition of his paternal grandfather Narseh took back the control of Anahita temple from Kartir. In fact, the presence of the symbols of the goddess Anahita in the Narseh’s coins, as well as the presence of this goddess in the rock relief of Naqsh-eRostam alongside the Narseh signify the great religious-political change that put Kartir out of the custody of the Temple of Anahia and the return of that authority to Narseh.

From ancient time, use of magic and sorcery was prevalent among people of different countries. Ancient man lived among a host of frightening, negative demonic forces which he attempted to control or coerce in order to ensure a harmonious and benevolent word-order. They believed on effect of magic on banishing demons and evils and had different ways for making use of them. A vast array of Magic-religious mechanisms evolved to cope with this problem in Sasanian period, including incantation bowls which were produced in vast quantities in Mesopotamia and Khuzistan more specifically in Susa during the sixth and seventh century CE., or may suppose the practice began somewhat earlier, in the fifth or even fourth century C.E. Also some Sasanian seals with special pictures and texts are supposed to be made for purpose of protection against the disease, the evil eyes. The peculiar nature of the incantation bowls raises many questions to which no satisfactory answer has yet been given. The reason for their sudden emergence in the fifth or sixth century CE remains obscure; moreover, the practice seems not to have spread outside a limited geographical region. An incantation bowl, also known as a demon bowl or devil trap bowl, is a form of early protective magic. The bowls were usually inscribed in a spiral, concentric circles beginning from the rim and moving toward the center and may be read in some cases by turning the bowl clockwise and in others counterclockwise. There are also deference’s in language and script: the texts on extant bowls are in Aramaic, Syriac, Mandaic or Pahlavi (Middle Persian). The language of the bowls is some kind of strange magical jargon incomprehensible to all but demons. It contains formulaic expressions and oral compositions which show a certain play on words normally not found in written texts. They are varying in size, shape, and type of clay. In shape, they are either hemispherical with round or flat bottoms or truncated cones with flat bases. The bowls were buried usually face down but also occasionally face to face with another bowl to form an enclosure and were meant to capture demons. According to a tradition a little salt was placed between two such bowls before they were buried. They were commonly placed under the threshold, or a gate or courtyards, within a household at the four corners of a room or bed and also in graveyards. The study of Incantation bowls is a matter of great interest and importance. They are an important source of knowledge which shed lights on old cultures, practices, beliefs. They constitute the only direct epigraphical documents of Mesopotamia, written mostly by some of the minority groups like Mandaean, Christians, Jews and others. Names that use in texts, may tell us about a person’s religion. We find clients with typically Persian (presumably Zoroastrian), names in bowls that imply despite the magical powers commonly attributed to the Zoroastrian clergy themselves, some people sought help from sorcerers outside of their community. Since the bowls are original manuscripts, they can teach us a great deal about popular religious practices and certain aspects of social life, family, structure and dwellings and provide precious evidence of how these ancient religious traditions survived or were transformed in one corner of late antique world. This article aims to introduce these two ways of averting evil forces from life in Sasanian period and answer these questions: what was public opinion especially in the Sasanid era about magic and also what kind of information the incantation bowls provide. In introduction of this research paper, first explain about magic and sorcery and also give a short explain about bowls and seals. Afterward, illustrate about bowls and seals separately, showing belief of people and ways of using magic and sorcery in ancient time.

The present article demonstrates the impact of destiny and endeavor in human life according to the 70th question of Dādestān-e-Dēnīg. Fate and fortune deals with the concept of specified foreseen destiny in diffrent cultures while act as extraordinary power on life and death. Will's power in many scholars and philosophers' opinion, who believe deeply in fate is nothing in comparison with destiny. Alongside some believe the process of human life can be changed under the shadow of their effort and they are free to choose their fate through the power of will. In the 70th Question of Dādestān-e Dēnīg some events are controlled by fate and some by will. According to this question life, wife, children, wealth and health are based on fate while spiritual positions, being good or bad relate to endeavor.

Introduction & Gossypiboma is a term used to describe a mass within the body that comprises a surrounded by foreign body reaction and is occurred following surgical procedures. Herein we reported a patient with presentation of retained three surgical sponge in abdominal cavity.Case Report: A 25-years old female patient was referred to ED in 2011 for complaints of abdominal pain. This patient had history of hospitalization 60 days before this admission because of multiple trauma and penetrating trauma to left flank. In recent admission, abdominal x-rays and CT scan revealed a cystic mass with dimension of 8×4cm. Laparatomy was done for this patient. Then she discharged after 3 days and her abdominal pain resolved after operation. Retained foreign bodies should be considered in differential diagnosis of post operation in all patients with unusual complaints after surgery.

Appendicitis commonly happens during the second to fourth decades of life. Mean age of patients is 31.3 years and it is slightly more prevalent in males. Obstruction of lumen is the dominant casual factor in acute appendicitis. Although fecaliths are the usual cause of appendiceal obstruction, less common causes are previous X-ray studies, tumors, vegetable and fruit seeds, and internal parasites. Appendicitis is a polymicrobial infection. Main organisms observed in acute appendicitis and in perforated appendicitis are Escherichia coli and Bacteroides fragilis. However, a wide variety of both facultative and anaerobic bacteria and mycobacteria may be present. Although the incidence of appendicitis in aged population is less than younger individuals, the mortality rate is significantly higher in older patients. Death might be attributable to delay in diagnosis, fast progress of the disease and comorbidity Case Report: We present an 85-year-old man who underwent surgery with diagnosis of acute appendicitis. He was a rare case of long appendix that was wrapped around the intestine loop and made an obstruction. The appendix was completely gangrened but there was no evidence of gangrene in the intestine. The patient was discharged 5 days after appendectomy when he was fine and his vital signs were stable.