جستجوی مقالات مرتبط با کلیدواژه « coins » در نشریات گروه « تاریخ »

Bahrām II was crowned as the fifth Sasanian king in 276 A.D. When he came to the power and crowned in the court, like his ancestor, Ardaxšīr Bābakān, he tried to depict his victories over the enemies and also his crowning on the rock reliefs in order to legitimize his kingship and stabilize his power. Among Bahrām II archeological and artistic works, his rock reliefs and coins are very various and prominent, compared to his ancestors which shows a change. Also, among Sasanian kings, women’s presence in Bahram II rock reliefs is more seen than any other Sasanian king, especially in his coins. Based on written evidences and in a descriptive-analytical way, the current research aims to analyze the position of women in the reliefs and coins of Bahram II. Based on the written and archaeological evidences, the widespread presence of women in the coins and reliefs of Bahram II -compared with his predecessors- can be attributed to the special status of some court women and their empowerment during the reign of Bahram II.

The process of coinage system is considered as an important part of bureaucracy in local government of Tughā Timurs (737-812 A.H) who governed some regions of Khorasan after the death of Abu Saeed Ilkhanid in 736 A.H. This monetary system was based on metal coin which provides some comprehensive information about territory governed by governors, regional slogans, competitions and their relations. Using a historical method based on an analytic - descriptive approach and historical sources especially the available coins, the present study tries to answer the following question: how were the relationships between Tughā Timurs and Sarbidārāns and what were the factors which influenced those relationships? The findings based on coins about the kind of relations between Tughā Timurs and Sarbedarans indicate that given the establishment of Sarbedaran`s government and their political life, the Mongol identity of Tugha Timur had not been noticed by Sarbidārān`s governors and then in the time of battle between Tughā Timur and sarbidārān it was recognized and a coin with his name was minted. The main reason of this case was political circumstances of society in those days especially the threats of Kurt dynasty. So, as a result Sarbidārāns used the policy of interaction with Tughā Timur in order to develop their territory and maintain security in borders, but after the death of Tugha Timur, Sarbidārāns tried to gain independence and develop Shiite doctrines.

One of the most important factors influencing the monetary system of the Bahri Mamluks (784-648 AH) was trade. The Bahri MamluKs from the time of coming to power, by dominating the ports of the Mediterranean and Red Seas, flourished maritime trade from China to Europe.They supplied the gold and silver needed to mint coins through trade with West Africa and imports from elsewhere. But at some point in their time, this monetary system became disordered for some reason. Dinars and dirhams in the Bahri Mamluks countries as a valuable and religious coin, the factor of economic stability and Messi coins, illegal money and one of the destructive factors of the economy of Bahri Mamluks. This research, which is a kind of historical research, with a descriptive-analytical method, seeks to answer the question of what effect trade had on their monetary structure in the era of maritime countries? What was their monetary system like? As a result of research is determined that the Bahri Mamluks monetary system was influenced by foreign trade and as long as enough gold and silver entered their territory and minted high-denomination coins, they were economically stable and since imports of gold and silver declined and copper coins were minted and used extensively in trading, the economies and monetary system of the Bahri Mamluks were in Inflation crisis.

About forty of the 146 years of Saffarid dynasty is related to the period of formation and the peak of this dynasty. The rest of the life of this government was spent in the form of a local government. However, the successors of the Saffarids did not shy away from the political plans of the founders of this government. Following the death of Amr ibn al-Layth, although the Saffarids are believed to have no longer challenged the Abbasid caliphate in this part of their reign as a local government, scattered reports of sources as well as coins found show that the successors of the Saffarids (287-339 AH) did not always follow the procedure of full obedience of the caliphate in practice.The aim of this study is to identify the conflicts and overlaps in the reports of historiographical sources in comparison with the results of the study of coins minted by this family in relations with the Abbasid Caliphate. The Abbasid Caliphate did not sympathize with the Saffarids, and the Saffarids' attempt to gain lasting political legitimacy from the Caliphate was unsuccessful. The results of this study showed that the study of coins can fill the gap of historical reports. By examining the coins, it was possible to provide a relatively clearer picture of historical events based on the Saffarids' relations with the Abbasid Caliphate.

The Coinage system in the Timurid dynasty as in other governmental dynasties provides valuable information about the political power and the influence of governors. Relatively, it indicates religious orientations, economic and political situations, especially in the field of commerce. The present writing analyzes the coinage system and money exchanges in the Timurid dynasty by using a historical method based on an analytic-descriptive approach and using historical resources and the coins available in museums and gathered works. It also tries to answer the following questions: what are the characteristics of different current coins in the Timurid dynasty in terms of weight, cutting and frequency of currencies and variety of mints? Given the analysis and comparison of the mentioned information, what are the changes in money value and what are their influences on the economic situation in this dynasty? The research results indicate that the coinage system and money exchanges in the Timurid dynasty (771-913 A.H.) as in previous dynasties were based on gold, silver and copper coins without any adherence to the concentrated system. Therefore the endeavors which were done in the case of coinage with the same weight indicate an attempt to reach economic stability, development and growth of regional and interregional commerce which were seriously followed by some Timurid Amirs including Timur. The attention and interest of the Timurid dynasty in commerce and establishment of relations with other territories and also internal stability are the most important reasons for their attempts to standardize the coins all around the conquered territories. Although it wasn’t completely successful, widespread policies based on this fundamental economic principle is worthy of attention and contemplation.

Numismatics plays a prominent role in recognizing religious developments. With the formation of various Islamic sects, as well as the emergence of independent governments in the Islamic world, the religious beliefs of the various rulers were reflected in the slogans engraved on their coins. During the 4 th to 7 th centuries AH, Shiite slogans and texts were engraved on the coins of some Iranian rulers. Examining the Shiite slogans engraved on the coins of each of these rulers' government provides valuable information about their religious attitudes and policies. The Question of the present study is to investigate and analyze the Shiite concepts and slogans engraved on the coins of Musafirids, Buyids, Bavandids and Nezari Ismaili of Iran during the Alamut period. The aim of the study is to Recognize the religious beliefs and policies of these rulers. The research method is descriptive-analytical. The results of the research will show the Shiite affiliations and policies of these rulers and the role and application of numismatics in the Studies of Shiite history in Iran.

The Bavandian dynasty is one of the most important dynasties ruling Tabarestan. They ruled for more than seven centuries at their headquarters in Shahriarkuh. During this period, this dynasty was divided into the branches of Kayusiyya, Ispahbadhiyya and Kinkhwariyya. One of the most important actions of the first branch of the Bavandians, i.e. Kayusiyya, was the minting of the phrase "Ali Waliullah" on their coins. Therefore, the main issue in this study is to investigate the causes and factors of multiplication of the phrase "Ali Waliullah" on the Bavandian coins. In this research, using historical sources and numismatic studies and relying on descriptive-analytical method, the multiplication of the phrase "Ali Waliullah" on the Bavandian coins has been studied and analyzed. The results of the research indicate that the themes of Rostam ibn Shervin and Marzban ibn Rostam coins have been set in two directions in order to legitimize the government. On the one hand, the phrase "Ali Waliullah" and on the other hand, the name of the Abbasid Caliph are inserted. We can speak of two legitimizing currents: 1) Gaining legitimacy from outside the Bavandians realm. 2) Gaining legitimacy within the territory of Bavandians. In this way, the coins present a legitimate image of Rostam ibn Shervin which is in line with the beliefs of the people. They also seek the legitimacy from the sides of the Abbasid Caliph and the Amir of the Buyid.

The bronze coins of Antiochus III that are dated to the time of his great expedition to the East come from a mint in Ecbatana. The obverse depicts the diademed head of the king, whereas the reverse shows a grazing horse or a mare with a foal. Both motifs were absent from Seleucid coinage, but direct analogies can be found in Achaemenid seals. By placing these motifs on his coins, Antiochus III was likely attempting to portray himself as the rightful king of Iran.

Figurative and Written Aspects of Farrah on Sasanian Coins (CE 224-651) Abstract Other than their true purpose as a means of trade, historical coins were always powerful advertising means in hands of the rulers. In this research, the main idea is to analyze figurative and written aspects of Farrah on Sasanian coins. The necessity of this research was the same reason to select this concept among tens of other religious concept to depict on the coins. Here, the main goal was to find the special type of Farrah depicted on them and to answer these questions: why this type of Farrah is emphasized on sasanian coinage? What figurative and written aspects belong to this Farrah? And what impression in took from before and what effect it did on coins after Sasanian period? It’s presumed that figures on these coins have symbolic values. Research methodology was desk research. In this way, Sasanian coin photos, from the beginning to the end of this dynasty, pictured in authentic references as the statistical soceity were studied. As a result, it was concluded that the Farrah which was presented from the time of Achaemenids, is portrayed more prominent than before on Sasanian coins as figures of falcon crown, shining crown, ram crown and also coronate bust of king or god and in script as expression prayers and name of cities. Emphasized type of Farrah on Sasanian coinage was “Farrah-e-Shahi” and it was because of the attempt of Sasanian rulers to advertise their Farrah as a concept which has root in religion and politics simultaneously. With this, they confirmed their legitimacy from the view of Zoroastrian religion. The last sample of figurative and written Farrah was seen on a Buyid coin. Buyids were an Iranian dynasty and this way, they tried to bring life to Sasanian traditions.

The Timurid were non-Iranian and Sunni people whose reign was based on moderateness founded on Islamic thought. Coins were considered as valuable tools to display the rulers’ power and thoughts. The significance of the present study is to investigate the religious politics of the Timurid period by the approach to the coins of that era. This paper seeks to answer the following questions: How had different forms of Shiite beliefs been reflected on the coinage of the Timurid period? Based on what factors did the Timurid rulers use the ritual of Shiism on coins? The results indicate that five types of Shiite rituals had been featured on the coin of the Timurid era using written and visual elements. Reverence for Imams by the Timurid rulers, paying attention to the Shiites to gain legitimacy, the attitude of Hanafi to the Ahlul Bayt and the Imams, and the presence of the Holy shrine of Imam Reza (AS) in the main realm of Timurid encouraged them to interact with the followers of Shiite religion in the society under their sovereignty. The data were gathered through library style and direct observation of works and the research method was analytical-comp

In a new research on the Seleucid coins of Avicenna’s (Bu Ali Sina) Museum of Hamedan, eight new Tetradrachms from uncertain mint 65 have been identified. These coins issued under the authority of the Seleucid rulers, Antiochus III Megas (223-187 B.C.) and early reign of Seleucus IV Philopator (187-175 B.C.). In this article, the research main aim is review the issues and identify the likely location of the uncertain mint 65 and accordingly, coins of this mint that have been found in northwest of Iran. On following, all the characteristics of the mentioned mint are studied through following steps; catalogue of mint sequence, the value and duration of the mint and its comparative analysis with the main mints, such as Antioch on the Orontes, and survey of portrait types, the number of engravers and also identification of the elements by proton induced X-ray emission and its comparison to the Eastern Mints of the Seleucid Period. Contrary to the book of Selucid Coins (SC), the results of our study suggest that the relocation of this mint from Commagene or Northern Syria on the base of Seleucid coins to the eastern Mesopotamia or to the far northwest of Iran.

With the expansion of territories, great amounts of Persian, Coptic, and Greek coins entered the Islamic countries. These coins were different in terms of weight, purity, images, and carvings. Some of the Khalifs and Muslim rulers made efforts to Arabicize and organize these coins. The peak of these actions was during the rule of Abd al-Malik ibn Marwan (65-86 A.H./684-705 AD). At this time, some coins such as Dinar, Dirham, and Follis were Arabicized and corrected. Identical coinage and Arabicizing them were the results of this correction movement. This process was influenced by the financial and economic factors to increase the government revenues and prevent the forging of the gold coins. Elimination of Islamic society's dependence on Iranian and Byzantine coins was among the political factors. Paying Zakat, Khums and blood money with complete and unhurt coins was among the religious factors. This study tries to examine the process of Arabicizing and the influential factors, causes, and consequences related to this phenomenon.

The most important foundations of the coinage system and exchanges in the Ilkhanate era were metal coins including gold, silver and copper. In the short run, paper money or Banknotes also became popular. So, the system was Multi-metal. Until the Ghazan reforms, it did not follow a centralized policy. Each of the countries under the jurisdiction of the Ilkhanate had a special weight and carat. Generally, its most important feature in many times was coin fraud and weight loss. The economy of this era was based on money, and barter system of exchange did not have much place. The present article tries to recognize the status of the system of coinage and exchanges in the Ilkhanate era, its most important features, its efficiency and ineffectiveness based on its effective factors.

Studying Iran’s history, after Alexander’s time period, which was called Hellenism, has no written primary resources. Hence, to reconstruct the history of local governments in this era, especially Pars, local available resources will be used. Without doubt, the most useful and reliable local sources in this era, are the coins minted by the local kings of Persia, that show the Fars state has enjoyed autonomy for a period of time and its wardens were from local governors in that area. This research encompasses the time range between 220 to 140 BC, with a regard to the first set of coins of Persian kings called "Frataraka". This paper have implemented by library and field researches that collected and studied from Persian kings’ coins in the museums of Bank-e Sepah, Iran-e Bastan and Tamashagah-e Pool. Obviously, these coins contain certain political and religious symbols that are rooted in its sublime past. Symbols used in Frataraka coins appear in manuscripts and various shapes such as Frataraka banner or flag, Worshiper, Kaaba of Zoroaster etc. The ideology of Persian kings’ government over society and implementing its political aims, is hidden behind these symbols and signs. The aim of this research is to investigate these symbols with descriptive – analytical method, with a view to concepts and its relationship with the ideology of the Persian kings to achieve their political and religious goals.

After the death of Abu Saeed (716-736 AH. / 1316-1336 AD.), the last ruler of great Mongol Ilkhanid, Sarbadars (737-783 A.H/ 1337-1381 A.D) who were amongst the effective uprising local groups had succeeded in forming a government and due to some circumstances they had to adopt various religious policies. The aim of this research is to answer this question in a semiotic approach that how was the process of Sarbadars’ religious policy? The findings of this research shows that at the beginning years the coins of Khurasan Mongol kings were circulated as the sign for acceptation of Ilkhanid’ ascendency and in the second period Sarbadars had minted coins with no name similar to the style of Sunnies which spoke of their tolerance and counsel. Coins of the third period had signs of a theocratic fundamentalism system and sometimes there were exaggerations that the name of Imam Mahdi (A.J) is depicted as Sultan al-Muhammad Mahdi. This is a term which had not been and is accepted amongst the Twelver (Ethna Ashari).

The establishment of Saffavid government with twelve-Imam Shiite religious approach, opened a new time in Iran's history and differentiated this time of world from Iran's past periods of history. On the one hand, creating a powerful central government, military captures, territory development and stabilization on boundaries being neighbor with the competitor governments of the neighbor and on the other hand, actions such as providing safety of roads, developing caravanserai and the Saffavid economic and political relations with Europeans provided growth and prosperity reasons of Iran's domestic and foreign trade in Saffavid era. Following this importance, a suitable situation was provided for activity and presence of foreign businessmen such as Indian merchants in Iran. In this research, it has been attempted to consider preparation elements of presence and activity of Banian and Indian merchants in Iran's economic field of Saffavid era and also their activity outcomes through a historical research method with a descriptive-analytic approach based on library resources. Due to Indian merchants' activity in affairs such as money-changing and usury transactions which allotted them lots of profits, Iran economy of Saffavid era encountered with disadvantageous outcomes such as the exodus of desired coins to India, decrease of national money value and therefore increase of Indian commercial level comparing with Iran.

This paper has intended to introduce and study the Ways in Which Coins and Banknotes Were Usually Organized in the Museums of Iran and Compare them with the superior ways in the ground with an emphasis on the famous coin and banknote museums of the world. The study has performed as a survey research and descriptive. Studying relevant sources, particularly using open interview directly, by phone and by email, researchers have gathered information. Research society includes museums of coin and banknote of Iran and famous cases in other country of the world. In sum, 65 people of museum including 13 of Iran and 52 of other countries were interviewed.