جستجوی مقالات مرتبط با کلیدواژه "ماد‏" در نشریات گروه "تاریخ"

The book "Kurd and His Racial and Historical Connection" is written by Gholamreza Rashid Yasmi, who wrote it in 1316 at the request of the Ministry of Culture of Iran. As the title suggests, the subject of the book is related to the history and issues of descent and race of the Kurdish people. During the reign of Reza Shah, the cultural apparatus of the government, based on a strong and mysterious desire, commissioned Gholamreza Rashid Yasmi, Mardukh Kurdestani and Vladimir Minorski to compile the history and determine the racial origin and prove the Iranianness of this people. In his studies, the author has not come across a convincing point about the causes of this desire. As a major possibility, it can be believed that this strong desire of the racist and Aryanist Pahlavi government to prove the racial identity of some ethnic groups living in Iran with the Persian speakers is the root of this government's interest in recruiting non-Turkish Iranian ethnic groups to plan It has been claimed that the population of Persian-speaking people and their ethnic brothers is superior to the Turkish population. Perhaps a forward-looking purpose to raise land claims against the Kurdish lands of neighboring countries was also involved in this desire. The land claim against the Ottoman Kurdish lands in the declaration of land restitution submitted to the Paris Peace Conference by the Iranian delegation in March 1919 and the emphasis on the Iranian-race and Iranian-language of this people is another evidence, which strengthens this suspicion. As the authors of the three mentioned projects, in exchange for receiving wages, documents and research facilities, the authors compiled Kurdish history based on the principles and criteria set by the Pahlavi government and created a confused and fake history for the said people. The basis of the work in compiling this history is to prove that Akrad is Iranian based on the special definition of the government elites of the concept of being Iranian, to prove that Kurds are Aryans and the racial commonality of Kurds and Persians, to prove the presence of Kurds everywhere on the Iranian plateau, to integrate Kurds into Aryan and Persian society. Putting the Kurdish language under the Persian group, attributing some dynasties of the kingdom of Iran to the Ekrads, and finally attributing the Kurds to the Median dynasty or civilization was based. The writing of the book "Kurd and His Racial and Historical Connection" was completed in the conditions of cultural vacuum and lack of written works on the mentioned subject, and the contents of this book, despite many flaws and errors, were widely accepted in the shadow of propaganda and editing by others. Unfortunately, in the shadow of the Pahlavi government's cultural authorities' abuse of the special historical situation and cultural vacuum to compile written works based on their Aryan-oriented and Persian-oriented principles and interests, and the subsequent efforts of the cultural institutions of this government to put history on the throne self-made and artificial works and the continuation of this practice in the era after the Islamic Revolution, such non-scientific and non-documented writings sit in the place of reference books and have shaped the intellectual and attitudinal structure of the intellectual and academic society of Iran and become sources They became their subject for the compilation of subsequent books.“Kürd və onun irqi-tarixi davamlılığı” kitabı 1316-cı ildə İran Mədəniyyət Nazirliyinin sifarişi ilə Qulamrza Rəşid Yasmi tərəfindən yazılmışdır. Adından da göründüyü kimi, kitabın mövzusu kürd xalqının tarixi, soy və irq məsələləri ilə bağlıdır. Rza şah dövründə hökumətin mədəni aparatı güclü və müəmmalı bir istək əsasında Qulamrza Rəşid Yasmi, Mərdux Kurdestani və Vladimir Minorskiyə tarixi tərtib etməyi, irqi mənşəyini müəyyənləşdirməyi və bu xalqın iranlılığını sübut etməyi tapşırdı. Müəllif araşdırmalarında bu istəyin səbəbləri ilə bağlı inandırıcı bir məqama rast gəlməmişdir. Böyük ehtimal kimi, irqçi və arianist Pəhləvi hökumətinin İranda yaşayan bəzi etnik qrupların farsdillilərlə irqi kimliyini sübut etmək üçün türk olmayan iranlı etnikləri öz sıralarına cəlb etmək marağının kökündə dayandığına inanmaq olar. Qrupların planlaşdırılması Farsdillilərin və onların etnik qardaşlarının əhalisinin türk əhalisindən üstün olduğu iddia edilmişdir. Ola bilsin ki, bu arzuda qonşu ölkələrin kürd torpaqlarına qarşı torpaq iddiaları qaldırmaq kimi perspektivli bir məqsəd də var idi. İran nümayəndə heyətinin 1919-cu ilin martında Paris Sülh Konfransına təqdim etdiyi torpaqların geri qaytarılması bəyannaməsində Osmanlı kürd torpaqlarına qarşı torpaq iddiası və bu xalqın iranlı və irandilli olmasının vurğulanması da bu şübhəni gücləndirən bir dəlildir. Adı çəkilən üç layihənin müəllifi olaraq əmək haqqı, sənəd və tədqiqat imkanları müqabilində Pəhləvi hökumətinin qoyduğu prinsip və meyarlar əsasında kürd tarixini tərtib edən müəlliflər sözügedən insanlar üçün saxta tarix yaratmışlar. Bu tarixin tərtibində işin əsasını hökumət elitasının iranlılıq anlayışına verdiyi xüsusi tərifə əsaslanaraq Ekradın iranlı olduğunu sübut etmək, kürdlərin ari olduğunu və kürdlərlə farsların irqi ümumiliyini sübut etmək, İran yaylasının hər yerində kürdlərin olması, kürdlərin ari və fars cəmiyyətinə inteqrasiyası, kürd dilinin fars qrupuna daxil edilməsi, İran krallığının bəzi sülalələrinin Ekradlara aid edilməsi və nəhayət, kürdlərin Midiya xanədanlığına və ya sivilizasiyasına aid edilməsi əsaslanırdı. “Kürd və onun irqi-tarixi davamlılığı” kitabının yazılması mədəni boşluq və qeyd olunan mövzuda yazılı əsərlərin olmaması şəraitində başa çatdırılmış və bu kitabın məzmunu bir çox nöqsan və xətalara baxmayaraq, ictimaiyyətdə geniş şəkildə qəbul edilmişdir. Təəssüf ki, Pəhləvi hökumətinin mədəniyyət orqanlarının xüsusi tarixi vəziyyətdən və mədəni boşluqdan sui-istifadə edərək öz ari və fars yönümlü prinsip və maraqları əsasında yazılı əsərlər tərtib etməsi və bu hökumətin mədəniyyət müəssisələrinin sonrakı səyləri kölgəsində tarixi taxt-taca çıxarmaq üçün öz istehsalı və süni əsərlər və bu təcrübənin İslam İnqilabından sonrakı dövrdə də davam etdirilməsi, bu cür qeyri-elmi və sənədsiz yazılar istinad kitablarının yerində oturub, fikri və münasibət quruluşunu formalaşdırmışdır. Kitab İranın intellektual və akademik cəmiyyətinin mənbəyinə çevrilir və sonrakı kitabların tərtibi üçün onların mövzusuna çevrilir."Kürd və onun ırki-tarixi davamlılığı" kitabı, 1316    yılında İran Kültür Bakanlığı'nın isteği üzerine Gulamrıza Raşid Yasmi tarafından yazılmıştır. Adından da anlaşılacağı gibi kitabın konusu Kürt halkının tarihi, soy ve ırk meseleleriyle ilgilidir. Rıza Şah'ın hükümdarlığı sırasında, hükümetin kültürel aygıtı, güçlü ve gizemli bir arzuya dayanarak, Gulamrıza Raşid Yasmi, Mardukh Kurdestani ve Vladimir Minorski'yi tarihi derlemek, ırksal kökenini belirlemek ve bu halkın İranlılığını kanıtlamakla görevlendirdi. Yazar, çalışmalarında bu arzunun nedenleri konusunda ikna edici bir noktaya rastlamamıştır. Büyük bir olasılık olarak, ırkçı ve Aryanist Pehlevi hükümetinin, İran'da yaşayan bazı etnik grupların Farsça konuşanlarla ırksal kimliğini kanıtlamaya yönelik bu güçlü arzusunun, bu hükümetin Türk olmayan İran etnik gruplarını askere alma konusundaki ilgisinin kökeni olduğuna inanılabilir. Grup planlaması Farsça konuşan halkların ve onların etnik kardeşlerinin nüfusunun Türk nüfusundan üstün olduğu iddia edildi. Bu arzunun içinde belki de ileriye dönük olarak komşu ülkelerin Kürt topraklarına yönelik toprak iddialarını gündeme getirme amacı da vardı. İran heyetinin Mart 1919'da Paris Barış Konferansı'na sunduğu toprak iadesi beyanında Osmanlı Kürt topraklarına karşı toprak iddiası ve bu halkın İran ırkına ve İran diline vurgu yapılması bu şüpheyi güçlendiren bir başka delildir. Adı geçen üç projenin yazarları olarak yazarlar, aldıkları maaş, belge ve araştırma olanakları karşılığında Pehlevi hükümetinin belirlediği ilke ve kriterlere göre Kürt tarihini derleyerek adı geçen halk için karışık ve sahte bir tarih yarattılar. Bu tarihin derlenmesindeki çalışmanın temeli, hükümet elitlerinin İranlılık kavramının özel tanımından yola çıkarak Akrad'ın İranlı olduğunu kanıtlamak, Kürtlerin Aryan olduğunu ve Kürtlerle Farsların ırksal ortaklığını kanıtlamak, Kürtlerin İran platosunun her yerinde bulunması, Kürtlerin Aryan ve Fars toplumuna entegre edilmesi, Kürt dilinin Fars grubuna dahil edilmesi, İran krallığının bazı hanedanlarının Ekradlara atfedilmesi ve son olarak Kürtlerin Medyan hanedanına veya medeniyetine atfedilmesi. dayanıyordu. "Kürt ve ırksal ve tarihi devamlılığı" kitabının yazımı, kültürel boşluk ve söz konusu konuda yazılı eserlerin bulunmaması koşullarında tamamlanmış ve bu kitabın içeriği, birçok kusur ve hataya rağmen, geniş çapta kabul görmüştür. Ne yazık ki, Pehlevi hükümetinin kültür otoritelerinin özel tarihi durumu ve kültürel boşluğu kötüye kullanarak Aryan odaklı ve Fars odaklı ilke ve ilgi alanlarına dayalı yazılı eserler derlemesi ve bu hükümetin kültür kurumlarının müteakip çabaları gölgesinde tarihin kendi kendine yapılan ve yapay eserlerle tahtına oturtulması ve bu uygulamanın İslam Devrimi sonrasındaki dönemde de devam etmesi, bu tür bilimsel olmayan ve belgelenmemiş yazıların referans kitaplarının yerini alması, entelektüel ve tutumsal yapıyı şekillendirmiştir. Kitap İran'ın entelektüel ve akademik toplumunun kaynakları haline geldi ve sonraki kitapların derlenmesine konu oldu.

In this paper, I not only question the validity of the Assyrian claim that Rusa committed suicide but also present some ideas about the identity of the ruler of Urartu whom Sargon claims to have defeated and who allegedly “with his hand ended his life with his iron girdle dagger”. 1 The earliest account describing what happened to Rusa (whose name was written in Assyrian texts as Ursā) 2 is Sargon’s Letter to the god Assur (Sg 8). 3 According to this text, which was composed soon after the end of Sargon’s Eighth Campaign and is dated by the name of the eponym of 714 BC, Sargon defeated Ursa at the battle of Mount Waush and the Urartian king led into the mountains. His fate was described as follows (Sg 8: 151): “he was thrown into bed like a woman in labour and he cut of food and water from his mouth. He imposed on himself an incurable illness.” Sargon went on to capture the holy city of Musasir that the Urartians called Ardini. There he looted the palace and the temple of the god Haldi, who was also the chief god worshipped by the Urartians. Sargon took captive the family of Urzana, the ruler of Musasir, as well as the city god Haldi and his consort and deported them to Assyria.

ONE of the many puzzles of Iranian dialectology is that quite apart from the countless Arabic and otherwise foreign loanwords in Persian, so many Iranian words of the Persian vocabulary are declared to be non-Persian intruders.The Persian word for 'king', šāh, is not proper Persian, say the comparative grammarians, because the form to be expected in proper Persian would be *šāš; the word for 'town', šahr, which at an early period meant ‘kingdom ', ought to have been *šas; instead of Pers. sang 'stone' one expects *hang; instead of buzurg 'big ' *buhurg; instead of asp ' horse' *as; instead of asmān 'sky' *āhmān; and even instead of Fārsī Persian ' *Pāhlī.All these words, and very many others conveying the most ordinary meanings, disagree with one or another rule of what is believed to be the phonology of proper Persian, but agree with what little is known, or can be inferred, about Median phonology. They are accordingly declared Median. And they are declared Median, rather than belonging to some other non-Persic language, for instance Avestan, which in respect of the Old Iranian antecedents of these words behaves like Median, because the ancestors of some of them occur in a supposedly non-Persic form already in Old Persian, at a time, about 520 B.C., when the Persians, having not long before taken over from the Medians a vast empire, would be likely to have been influenced by the administrative, as well as generally cultural vocabulary of the Medes.

The Central Zagros was one of the most populous regions in the Iranian plateau in the first half of the first millennium BC, filled with small and semi-extensive settlements. One of the strange and interesting points observed in Mesopotamian sources, belonging to the first millennium BC, is two completely different locations for a land called Parsuaš or Parsumaš. From the reign of Shalmaneser III to Sargon II of Assyria, the name of this land was always mentioned along with the lands located in the east of Assyria and around the Central Zagros. However, from the time of Sennacherib, the land of Parsuaš has been referred to in the vicinity of Anshan and its ally. Additionally, we know that during the rule of the Achaemenid dynasty, the land of the Persians, both before and after the emergence of the empire, was located in southern Zagros. Deciphering the meaning based on the content of written sources obtained from archaeological excavations is a subject that many researchers have attempted to explain. This study reconsiders the subject by examining the content of these inscriptions and evaluating their geographical data. It is concluded that the name of the first land not only refers to the origin of a population but also indicates that its people have made a large-scale migration, to regain their former political independence and freedom. This experience was similar to the exodus of the Israelites from Egypt. The loss of this independence was due to the failure of the ambitious development plans for the land by the king, which resulted in his fall and the rise of a powerful and influential leader over that land.

Damavand is one of the most important historical regions of Iran in the southern margin of Central Alborz, which according to historical documents and archaeological data in the historical period has played an important role in political, cultural, social and economic developments of pre-Islamic Iran. Historical texts and rarely archaeological data have provided scattered information about the Damavand region during the Median, Achaemenid, and Seleucid period. The present study tries to use historical texts and archaeological evidence such as inscriptions, coins, seals and other cultural materials discovered from archaeological excavations and researches in archeological sites, the place of Damavand in the history of Iran in the pre-period Islam should be explained and evaluated. In the present research, a descriptive-analytical method has been used to achieve the set goal. Field and library studies and comparative analysis are the most important methods of data collection in the present study. Combined archaeological and historical evidence shows that Damavand, due to its strategic location, has played an important and pivotal role in the history of Iran from the historical period, especially from the first years of Parthian and Sassanid empire to the last years of the Sassanid Empire and even early Islam.In the present research, a descriptive-analytical method has been used to achieve the set goal. Field and library studies and comparative analysis are the most important methods of data collection in the present study. Combined archaeological and historical evidence shows that Damavand, due to its strategic location, has played an important and pivotal role in the history of Iran from the historical period, especially from the first years of Parthian and Sassanid empire to the last years of the Sassanid Empire and even early Islam

The last years of Urartu's rule due to the unrest in the middle of the 7th century BC. Despite the existence of many works and deposits from that period, it has some ambiguities and in some cases it has caused disagreements between researchers in this field. Cimmerians due to lack of resources or other social problems, in the late 8th and early 7th century BC. From the Caucasus and the north of the Black Sea to the south, followed by the Scythians, who ruled the Caucasus, entered the Anatolian plateau. Culturally and linguistically, they are the same race as Iranians. The arrival of these tribes changed the balance of power in the seventh century BC. broke up and finally in this century the collapse of great governments such as Urartu and Assyria and the emergence of the Medes as a new power in Western Asia occurred. Due to the existence of writing and access to the Urartu and Assyrian inscriptions, we have valuable information until the middle of this century, but this information in the Urartu area from 640 BC. is interrupted, the only contemporary source is the Assyrian inscriptions, which were also written for a short time, around 612 BC. It disappears. The Babylonian government is the only government that owns script, language, and inscriptions close to that era, so part of the information of the period that is in the dark is illuminated by the Babylonian inscriptions. In this research, by examining the sources of this period using the historical, analytical and descriptive method, the final years of Urartu were carefully examined and by stating the documents and signs in the texts, this hypothesis has been proposed that it seems that ethnic groups The Medes ended the rule of Urartu as well as Assyria.

The issue of Iranian sources used by Ctesias has always been disputed in the last two centuries. These sources can be study divided into two groups: written and narrative. The question of the possible use of Iranian sources by Ctesias has been analyzed in this paper from four points of view. First, we examined the Iranian sources of Ctesias. Then, the significance of the role of Balkh, Balkhians and Scythians in Ctesias's narrative was discussed. In the third step, we discussed the importance and role of the land of Media. In the fourth step, the three names of Oxyartes, Spitāmas and Damaspia was selected and studied from the personal names with Zoroastrian roots, that reached us through the traditions, handed down from Ctesias - such as Photius and Diodorus. In addition, historical documents were searched for witnesses or historical evidence for these personal names.These names are confirmed by many classical texts, Zoroastrian religious tradition and official documents of the Achaemenid administration. It is also mentioned the relationship between these personal names and the mentioned lands, namely Balkh and Media. Finally, the result of the present research show the existence of Iranian written and narrative sources used by Ctesias and prove that Ctesias was probably right in his claim that he used official documents and relied on oral sources.

Studies on the Urartu Civilization took a serious form from the beginning of the 19th century when Schulz was sent by the Asian Society around Lake Van. As a result of Schulz’s discoveries and other studies, Urartu rose from silence for centuries. Decoding cuneiform lines helped researchers in other fields read Urartu inscriptions. Urartu research in Northwest Iran, with the discovery of an inscription related to the second rulers (680-646 BC) near the village of Bastam, located in the north of Lake Urmia, drew the attention of the Urartu research community to Iran. Archaeological excavations by Wolfram Kleiss started in 1967 and continued until 1978. The study of the post-Urartian deposits in the Bastam area and its comparison with the Urartian deposits in other Urartian sites, including eastern Anatolia, indicate the Urartian collapse from the time of the collapse of Assyria by the Medes, and even before that. The Urartian lands in Northwest Iran were occupied by the Medes at that time. The impact of the post-Urartian deposits found in the investigated sites is one of the objectives of this research. Historical, analytical, and descriptive methods were used for this research, and the information collection method was the library. Finally, based on the investigation of the post-Urartian deposits and historical analysis, it was concluded that the collapse of Urartu started in about 635 BC, and according to the cultural and architectural works found from Bastam and Sansem Along with other sites in eastern Anatolia, the eastern lands of Urartu were occupied by Medes and Iranian tribes.

Damavand is one of the most important historical regions of Iran in the southern margin of Central Alborz, which according to historical documents and archaeological data in the historical period has played an important role in political, cultural, social and economic developments of pre-Islamic Iran. Historical texts and rarely archaeological data have provided scattered information about the Damavand region during the Median, Achaemenid, and Seleucid period. The present study tries to use historical texts and archaeological evidence such as inscriptions, coins, seals and other cultural materials discovered from archaeological excavations and researches in archeological sites, the place of Damavand in the history of Iran in the pre-period Islam should be explained and evaluated. In the present research, a descriptive-analytical method has been used to achieve the set goal. Field and library studies and comparative analysis are the most important methods of data collection in the present study. Combined archaeological and historical evidence shows that Damavand, due to its strategic location, has played an important and pivotal role in the history of Iran from the historical period, especially from the first years of Parthian and Sassanid empire to the last years of the Sassanid Empire and even early Islam.In the present research, a descriptive-analytical method has been used to achieve the set goal. Field and library studies and comparative analysis are the most important methods of data collection in the present study. Combined archaeological and historical evidence shows that Damavand, due to its strategic location, has played an important and pivotal role in the history of Iran from the historical period, especially from the first years of Parthian and Sassanid empire to the last years of the Sassanid Empire and even early Islam

This article mainly deals with the issues of the 7th century B.C. And the period after Urartu deals with the view of the fortress of Iannis. According to the results of tree chronology, Ayanis Castle was built between 677 and 673 BC. it was made. These dates seem reasonable when the Assyrian king Esarhaddon's campaign in 673-72 B.C. And consider the inscription from the temple of Aiannis, which mentions that the chiefs banished the people from the lands of Assyria. The fortress of Iannis must have been built before 653 BC. collapsed This view is supported by a text from Ashurbanipal that mentions the Urartian king "Rosa", possibly Rusa III, in connection with the conquest of Elam in 653 BC. remembers. After the collapse of Iannis Castle, the local inhabitants continued to live in the outer city, as the Veer Triangle, a new element, was found along with Urartian ceramics. Therefore, it is reasonable to say that the local Ayanis people have not left the area, but are living with the immigrants.

At the end of the 2nd millennium BC, the Median tribes began to settle in the future Median territory in western Iran, where at that time many small princes and different linguistic and ethnic groups testify: the Goths, the Lulubians, the Kassites and the Hurrians. . Later, in the 9th to 8th centuries BC, the role of the Medes increased greatly. And finally, in the 7th century, the entire west of Iran and some neighboring areas were attributed to the Medes. Thus, the boundaries of the Medes gradually changed over several hundred years. However, its exact geographical extent remains unknown to us. In the beginning, the western borders of the Median kingdoms, which were independent from each other, did not go beyond the western areas of the Hamadan plain. But our information about the northern and eastern borders of Madh is very limited. The main territory of Media, as it was known to the Assyrians, during the period from the last third of the 9th century to the beginning of the 7th century BC, was limited from the north to Gizilbunda, which was located in this region. Mountains (Qaflankoh) in the north of Hamadan plain; In the west and northwest, it did not go beyond the Hamadan plain and was limited to the Zagros mountains, except for the southwest. There, the Medes occupied the Zagros Valley, and its border was the Garin mountain range, which separated the Medes from Ilipi, a kingdom in the Pish-Kuh region south of Kermanshah. In the south, it bordered with the Elamite region of Simashki, that is, the present-day Khorramabad Valley.

In the first half of the first millennium BCE, the invasion to Manai, Urartu, Media, and Assyria by two large military forces was one of the most significant events in the West Asian region. This invasion is reflected in both the inscriptions of the Assyrian court and the texts of later Greek authors. This is significant because with the arrival of these emerging groups, new cultural materials infiltrated the conquered territory, and the previously established border equations were disrupted. Concerns have been expressed regarding the population from which these invaders originated, their ethnicity, and their cultural background. While examining these aspects, leading research also addresses where Assyrian cognition and later Persian descriptions of Gimeri/Cimmerian identity originated and how they were created. The present study shows that the two terms “umman-man-da / ma-an-da / man-du” and “ÈRIM/N-man-da / ma-an-da / man-du” in the first millennium BC, in particular, carry both the Medes identity and the prevailing mentality among the kings and court scribes, its expression was specific to the Medes, which, of course, along with them, other forms and sounds have also been used in the mentioned texts. The fact that the name manda was first applied to the land of the Medes in the mentioned millennium is a fundamental point that is discussed in this article.

In these few decades, and especially The recent two decades, the debate over the date of arrival of Aryan populations on the Iranian plateau has been one of the topics in the world of historical and archaeological studies in Iran. There are two diferent historical-archaeological views in this regard, one of which is more common, the arrival of the Aryans is associated with the Iron Age and the late second millennium BC. Another theory traces the history of the presence of these peoples on the plateau to pre-Iron Age. Ghirshman, Cameron, Dyson and Young's articles form the basis for field examining the interpretations made in the first view and the third volume of Encyclopaedia of Kashan, analyzing the arguments of the second view in this article. The leading article, while examining and criticizing the arguments of the first theory, analyzes the critical reasons of the second view based on the Encyclopaedia of Kashan and the documents presented in it and analyzes each of these components. This, on the one hand, using the study methods available in the archaeomythology approach and, on the other hand, establishing a comparative-analytical study between the data cited in both theories and the data in the written sources of the Mesopotamians that have been overlooked by both sides, and then by stating the strengths and weaknesses of both views, introduces a third theory with a mediating view between the two perspectives.

Historical sources point to Hamedan/Hegmataneh as a city in the Median, Achaemenid, Seleucid, and early Parthian periods, but after more than a century of archaeological excavations in this city, except some un-suit Achaemenid columns, has not yet been found reliable evidence of this period (Median - early Parthian periods). It seems that the focus of Hamedan archeology studies on t Tepe Hagmataneh and without attention to its outer areas is one of the most important reasons for no detection of any reliable evidence from this city. In fact, the Hegmataneh has taken over almost all archaeological activities of Hamedan for more than a century, and the results have been generalized to the whole city. Therefore, this article first introduces and analyzes the results of the excavation site of the “Meydan”, which is located outside the present-day Tepe Hagmataneh, and then the settlement status of Hamadan in the Median to the beginning of the Parthian period has been investigated and analyzed. Excavation of the Meydan started in the autumn and winter of 2016 and another season in the summer of 2017 because of some urban construction operations in the center of Imam Khomeini Square. Three levels are identified on this site. According to the comparative chronology, which has been done by emphasizing the comparison of objects like kind of pottery, levels II and III of this site are related to the Median and early Parthian periods. The discovery of peculiar types of ceramics from the Median, Achaemenid, Seleucid, and early Parthian periods in levels II and III, along with some architectural structures such as broken walls or pits, indicates this site has been used as a residential area. The detection of the in-suit layers and significant cultural findings in this site, verifiably confirms the existence of Hamedan has been residential in the Median, Achaemenid, Seleucid, and early Parthian periods.

One consequence of urbanization in ancient times was the emergence of complex states. However, the structure of ancient Iranian states has not been examined in detail compared to the Greek and Roman worlds. Most researchers believe that the political structure of ancient Iran was autocratic and hereditary. This theory can be challenged by carefully assessing the contents of documents and comparing them with archaeological data. The following article discusses the state of the governmental structure of the Median period in the 8th century BC. The purpose is to identify the governing structure of the subjects based on written sources, specifically during the time of the Medes. The chronology and their place of precedence and backwardness compared to what was implemented in Athens and Rome will also be examined. The research questions are based on the examination of the data of the Neo-Assyrian and Neo-Babylonian period sources about the structure of the Median state and the evaluation of the possibility of the existence of democratic structures in some of the Median settlements or at least in two of them before the kingdom period.This research was conducted using the library method. Based on the study of written sources and analysis of documents, the research shows that in a period of eight years in the history of Media and also in the political structure of a part of the history of the Persians before the rise of the Achaemenid Empire, there were strong elements of the establishment of a democratic governance system.