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Volume 3 Issue 1 INTERNATIONAL JOURNAL OF HUMANITIES AND June 2016 CULTURAL STUDIES ISSN 2356-5926

Money and Coin in Sassanid Period: A Historical Analysis

Dr. Abass Sa’adati Assistant Professor in and Literature, Islamic Azad University, Firuzkuh Branch,

Mohammad Sadegh Ahmadi Lecturer, MA of Linguistics, Islamic Azad University, Firuzkuh Branch, Iran

Abstract

Iran territory, by a history of thousands years, inherently in terms of trade, economic exchanges, is among the most important and interested countries for the researchers and numismatists. Sassanid coins are the most common tool of transactions in much of the world trade by the time, minted in the mint or the mints of the cities managed firstly by Imperial agents and then rented in continue. In this paper, the researchers have fully studied all silver coins left by the various kings in Sassanid age. The scope of the research contains all museums, libraries and all reliable Internet sites available to the researchers. The data needed are wholly collected through the public and personal coins museums and all books and journals written about the writings and images of Sassanid coins and the findings including the images and writings are finally compared to achieve the end result.

Keywords: Coin, Silver up, Sassanid.

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Volume 3 Issue 1 INTERNATIONAL JOURNAL OF HUMANITIES AND June 2016 CULTURAL STUDIES ISSN 2356-5926

Introduction

It can be noted that “coin” is a small and rich instrument which the necessity for recognizing it in terms of type of metal, images, place of coinage, type of script, date of coinage, tools of coinage etc. comes into attention. On the other hand, identification of religion, economy, customs, art, policy and, in general, culture and civilization will not be possible except through a precise study on images, language, script and writing on the discovered coins. Therefore, in this article we focus on silver coins obtained from kings of Sassanid’s period and recognition of language and writing changes of them which entail, admittedly, valuable results in terms of gathering information about economy, history, culture, social and political relations. Selecting silver coins is merely due to diversity of silver coins minted by Sassanid kings and their public application and use; unlike the gold coins which were minted in small scales, according to the researchers’ point of view, or in many cases no coinage has happened in this regard.

Research significance: Perception of what is known as historical background of every nation reminds us of the motto “past to enlighten the future”. As the most authentic and documentary historical evidence, coin can help us out for untold and undiscovered subjects. The aim of this research is conducting a structural and conceptual analysis of scripts on the coins of Sassanid’s period and achieving some new results such as language changes and historical and economical facts created within Sassanid dynasty. The coins minted in this period of time and even coins which were minted after the fall of Sassanid dynasty and entrance of into Sassanid Empire are derived from genuine Iranian Techniques and arts, but for a long term it remained without any structural and superficial changes and only the writing has changed into Kufic and eventually into with which the public were provided. Studying all coins of this period, particularly where local rulers are of attention, is a very difficult job and most of the coins are inaccessible so that some of them only mentioned in books and there are a few in oversea museums. The books compiled in this regard are not updated due to occasional discovery of new coins and this makes analyzing process more difficult. The majority of the country’s museums do not contain all Sassanid coins and in some cases there is no specific arrangement for recognizing them. Thus, inexact distinction and recognition of them can lead to improper results and deviation from facts and realities. Literature review

A. Coin Coin refers to as a piece of metal with specific weight and carat on which the formal emblem of a country or government is established. Coin is made of different metals like gold, silver and copper as well as alloys such as bronze which its initial principles, after experiencing nearly thirty centuries of human history, have still remained steadfast. Based on Persian encyclopedia, by Gholam Hossein Masaheb (1966), coin is a piece of metal normally a disk of gold, silver, nickel, copper and aluminum which is minted by a government in a specified shape and size and value of which is guaranteed by the government and it runs this piece as money. “Sekeh” is derived from Latin word “Sektum” which means “shield”. Some believe that it is derived from Cycle, Shikel or Shiqel of Torah which was Syrian and Palestinian currency. In Dehkhoda Dictionary Coin is defined as “method, plows, character, cloth, street, palm, a piece of iron on which a conventional image is carved”. Therefore, it can be mentioned that coin is a piece of metal with a specified value and exchangeable which its carat and weight is guaranteed by the government and is used to do different trades and transactions. General visage of a Sassanid Coin

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Volume 3 Issue 1 INTERNATIONAL JOURNAL OF HUMANITIES AND June 2016 CULTURAL STUDIES ISSN 2356-5926

In the below figure (No. 1) there is a sample of Sassanid coin representing all details which is useful for more accurate study and limpid imagination of images, figures, symbols and script on the coins because a universal picture can be made in the mind about Sassanid coins.

Figure No. 1 The study and survey on the coins obtained from Sassanid era shows that these details and elements are occasionally more or less, sometimes with a little differences and sometimes it may be faded away. For example, there are symbols or emblems in shape of three stars, crescent, and stars on four sides (up, down, left and right) of a coin and a double chain circle rather than a single chain circle is seen on some coins related to this era. Symbols employed in Sassanid coins: In general, examining and concluding all details on the coins obtained from Sassanid kings, all information included on the reverse and obverse of Sassanid kings’ coins can be summarized as follow: Obverse of a coin: 1. Kingship symbol on the middle of the coin next to the crown 2. Kingship symbol on the crown’s ball 3. Kingship symbol on the king’s shoulder 4. Symbol of king’s successor on the king’s shoulder 5. Moon crescent and a star on the ball of king’s crown 6. Three point in the middle of the coin Reverse of a coin: 1. Kingship symbols on column of a fireplace 2. Kingship symbols on the left hand of fireplace flames 3. Kingship symbols on the right hand of fireplace flames 4. Symbols of king’s successor on the right hand of fireplace flames 5. Moon crescent above king’s head or/and God 6. Three points on column of fireplace 7. Symbol of king’s successor on fireplace column 8. Three points on the right or left side of fireplace flames Probably, Fireplace indicates a symbol of religious status in Sassanid coins and two Sassanid guards watch this ideology. On the king’s crown one of the kinds of Ardeshir I, and Shapur II’ coins

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Volume 3 Issue 1 INTERNATIONAL JOURNAL OF HUMANITIES AND June 2016 CULTURAL STUDIES ISSN 2356-5926

there was the avatar of and on I’s crown there was radius on Mitra’s head and on Nersy’s, Shapur III and maybe Hurmozad Ardeshir’s crown there was and on kingship crown of Bahram II and Hurmoz II and one of the coins of Shapur I can be seen. Therefore, the images on the obverse and reverse sides of Sassanid coins exactly indicate vicissitudes created in the ideology and changes appeared in Sassanid art. (Lukonin, 1384, 253)

Images used on the coins a) Obverse of the coins On Sassanid coins, the king’s picture is seen which his face is almost always towards right. Every king owned his own special crown, but some kings had different crowns. Sometimes, on Sassanid coins, king of the kings’ image or/and a trilogy image of king of the kings, lady of the ladies and king’s successor were drawn which this combination was exclusive for Bahram II’s coins. b) Reverse of the coins On reverse side of the coins a fireplace is created in which flames are obvious. There is the image of king and queen or king and prince or one the Zoroastrian gods: Mitra and Anahita; but from the meiddle of Sassanid period onwards two are seen on two side of fireplace. On the back of the coins obtained from Hormoz II period the image of gods, probably Ahura Mazda is seen in the fire. On one type of coins of Ardeshir I, Shapur I and Shapur II usually the image of Ahuram Mazda was minted on the back of coins along with kings’. But in Shapur I and II image of Ahra Mazda is seen. From Hormoz period on two images of gods are appeared in the fire which it remained, more or less, to Belashad period. On coins of Hormuz I, and Bahram II the image of Mitra is seen. But on coins of Bahram I there are beams around Mitra’s head. in early days, Sassanid Kings: Shapur III or maybe Hormoz Ardeshir , particularly on coins, the image of Anahita is seen which was the symbol of god of war and victory. After Shapur II some alterations have occurred in its features so that the god of war and victory was replaced with the god of love, water and herbs. On coins of Bahram II, Homorz II and one of the kinds ofShapur I’s coins the image of or Bahram has been drawn consisting wings which are the symbol of Verethragna one of primary manifestations of divine charisma in the king of the kings. This image was initially portrayed by Bahram II on his coins. (Biyabani, 1995:135) Script on back and front of the coins Name of king and his title has been mentioned on the coins. From Qubad I period (from 488 to 531 A.D) onwards only the name of king and after that the word “Ebzon” meaning “more” were mentioned and in Khosro Parviz period from 591 to 628 A.D the word “Farah” meaning “splendor” has been added. In period of the same king the word “Abad” meaning “dignified” has been minted.

Titles used on coins The title of “Malka Malakan” meaning “King of the kings” was common and well-recognized in Achaemenian period (330-550 A.D) and it definitely belongs to Iranian heritage. Logically, I t can be accepted that by “gods” they mean Zoroastrian “gods”; because this word is a fundamental sign for Zoroastrian gods. Therefore, the mentioned title refers to the claim that the early kings of Sassanid period have a divine origin and race. The primary Sassanid kings considered themselves as having divine origin and race and their kingship also was derived from divinity. Sasaians believed that Ardeshir I and his decedents are Alheim and this is probably concerned to Zoroastrian religion and region of . Bababk and Ardshir I was powerful kings who had intimate relation with Anahid fireplace in Pars Lack. Basically, they were considered as spiritual kings who worshiped Anahid and because this temple was located in Fars/Pars, it became a main part of early http://www.ijhcs.com/index Page 2043

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empire publicity. Ardshir I, enjoying this religious ritual and thereby gained power, held absolute kingship and spiritual power in the empire. It means that he turned into a perfect ruler; no doubt the reason for losing such title was emergence of and his fight in the structure and organization of spiritual hierarchy of Zoroastrian religion. Kartir tablet indicates his growing power by which from a simple Hirbod he reached to magus, Urmazd magus and eventually at the time of Bahram II he became magus and Homag Shahrdad and guardian of religion and more importantly the guard of fireplaceof Anahid. Sassanid kingship lost its religious power due to Kartir struggles and attempts, but wasn’t clear at that time. In Narseh period (239-303 A.D) in which Kartir power was limited, king’s power and obligation was determined by clergymen, but according to the titles on the coins, it seems that the kings transited the main part of their religious power to clergymen (Daryaei, 2005, 116). According to the scripts of Zoroastrian middle-Farsi, Ādurbād-ī Mahrspandān was a clergyman who crossed fire test to prove his righteousness and real principles of Zoroastrian religion among competitors and Zoroastrian sects in that time. But his expressions strengthened Zoroastrian religion and more than that spiritual hierarchy of Zoroastrians. From 379 to 438 A.D the origin of Iranian kings is not considered religious and none of them is of divine nature. The expression “image of gods” disappeared from Sassanid coins and it is right on the time that there is no tablet written for the kings. They only dealt with worldly tasks and served as good Zoroastrian kings. The following titles were used in Ardshir II and Bahram IV period: “Mazda-worshiper master… king of the kings of Iran and Inran. In the fifth century, Yazdgerd I and used another title: “Mazda-worshiper master… king of the kings of Iran”. Change in the kings’ titles on Sassanid coins was not only due to that the kings changed their minds, but also due to their defeats at wars and Zoroastrian formations gained power. Sassanid kings whose antecedents imagine being of divinity and clergymen who served Anahid temple, became worldly rulers at the end of fourth century. The kings in late fourth century couldn’t claim as the first Sassanid kings. On reverse side of primary coins of Sassanid kings, the word “Arthur” meaning Azar or fire along with king’s name was minted and from Bahram V period (from 421 to 439 A.D) only name of king has been mentioned. The place of coinage has been noted until Bahram IV perioid from 388 to 399 A.D and from this king period and his successor, Yazdgerd I and Behram V, onwards the place name was mentioned in abbreviation. From Piruz I (from 459 to 484 A.D) onwards the kingship date was entered on coins and from Jamasb period onwards also the date of coinage was mentioned. Methodology: In order to conduct this research, economic, cultural and social relations changes can be considered as independent variable and changes on the coins can be mentioned as dependent variable. This research deals with a systematic and accurate survey on money and coins of Sassanid period and no hypothesis can be defined for it and comment on its accuracy using statistical methods. But in case of research questions the following items are represented: whether coinage and using coin as money went under changes during Sassanid period and after that? If yes, how, why and with what quality they happened?

Coinage in the Sassanid period The oldest coins of Persian princes are made around the late 3rd century B.C. and about thirty kings had kingdom in the region to 210 A.D. The coins of the first rulers are with images of the kings that have hats of the Achaemenid kings on their heads. There is a fireplace’s image on the back of coins and there is the image of a flag in one side of it and the Persian king’s image in praying in front of the fire; the king is head of the religion. Writing on Persian coins started since the coronation of Artaxerxes (224 A.D.) on period of Sassanid coins mintage and ended in the fall of this dynasty (652 A.D.). In this period several kings reigned so that some of them reigned just for a few months and some of them like Anushiravan reigned for nearly half a century. Therefore they minted various coins. According to coins of http://www.ijhcs.com/index Page 2044

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different kings, we could find more on the events of the period and customs of the kings such as faces of the kings, types of crowns, decorations of dresses, makeup hair and face, handwriting and its evolution, titles of kings, their authorities and names of mints. Since the reign of Bahram V (391-420 A.D.), names of cities were minted on the coins. The Sassanid coins have images of types of crowns, makeup hair and face and precious jewels on the crowns. On the back side of the coin, there is usually an image of a blazing fireplace that two guards including king, crown prince or two princes are around. Of course, on the back side of some golden coins there is an image of the queen or goddess that light is emitting around her head. The scripts on the coins are Sassanid Pahlavi script and titles of Sassanid kings. There are some remarkable coins for this period such as coins of Ardeshir I, Shapur I, Hormuz II, Bahram II with his Queen and crown prince and Queen Pourandokht. On coins of Queen Pourandokht, there is an image of the Queen with her curly long hair that covered by jewel flowers and with jewel crown on her head. The coins of Bahram II and his Queen as a first coins by the image of Queen on them have two types of crowns, the first one is a circular and completely jeweled crown and the other is a long crown with a boar’s head in it and jewelry around it. The images of the golden coins of Khosrow Anushiravan are mostly all face. In the period of Sassanid Empire, the area of the country had reach the Oxus and the from north, the and Punjab from east, the Oman Sea and from south and Syrian and Arabia from west. The major cities of the period in which the coins were minted include Ardeshir Khoreh in the current Firuz Abad in the , VehArdeshir near the , Ardeshir Ramhormoz in the Khuzestan, Rio Artaxerxes in the Arjan of the Fars, Neyshabour in the Khorasan, Jundishapur in the Khuzestan, Abar Qobad in Khuzestan and VehQobad in Ctesiphon. For coinage, pieces of metal such as gold, silver or copper with a certain weight was being placed between both sides of the coin and it was hit firmly and in a controlled manner by a hammer. The die was a mold with two separate parts that was being provided by a firm metal such as copper or Steel. The images and the scripts were being engraved reversely. Usually the mints were in all cities and important centers and sometimes due to various celebrations and victoriesthe coins were being minted as medals and memorials.

Money and Coin in the Sassanid period The remarkable classification of Sassanid coins is thanked to attempts and works of Great Austrian numismatist, Robert Gable. His systematic and methodological approach in the study of coins not only in the study of Sassanid coins but also in recognition of Kushan coins is suitable. Along with him, other researchers with releasing of works about rare and unknown Sassanid coins assisted Numismatic of that period and for this reason, now we have an overview about Sassanid Numismatic plan. The study on Sassanid coins is undoubtedly done so much but due to analytical shortages in works of these researchers, new and more comprehensive view is necessary. Maybe other secrets could be revealed about these coins in a new view. Also, Sassanids have invoked ancient traditions which could be obvious and tangible in designing the coins. Also, they kept Hellenistic style1 in the weight of their coins. The Sassanid initiative

1The Hellenistic-Persian style in Iranian urbanism formed by combination of two philosophies and two cultures: one philosophy was on material origin of state formation and the other was on spiritual origin of formation of the state. In first philosophy that was Iranian the power of the state was divine and heavenly with the support of the Magi, so wasalong with .But in second philosophy power of the state was from authority of the social contract and so it is terrestrial.The Seleucidfor its consolidation and extend its dominance on conquered lands stablished 400 new cities that the most popular of them is city of a Hundred Gates near current Damghan. The Hellenistic-Persian cities were placed under vicinity to major roads, vicinity to military fortresses or old cities and strategic importance. New cities of the period, according to Greek meaning, were center of trade and, according to Persian meaning, were extended commercial and industrial relations with villages under the influence and the city was called a castle city and contiguous villages. The space-physical structure of The Hellenistic-Persian stylenew cities, like classical age, was Hippodamus and network of junctions with human scale. The Hellenistic-Persian http://www.ijhcs.com/index Page 2045

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in the coinage was a round metal plate which was a thin plate. The obverse of the coin was for an image of the king and its reverse was always for an element or symbol of the religion. The material of these coins is gold, silver, bronze or an alloy of tin and lead. As mentioned, the gold coins were being said as Dinar and the silver coins as Dirham. The weight of Sassanid Dirham was 3.65 to 4.3 grams. The smaller Dirham units were being included half Dirham, 1.6 Dirham or Dong and bigger units were being included four dirhams. The bronze coins didn’t have exact weight standard and their cheapest coin was a Doit. The weight of Sassanid golden coins in 3rd and 4th centuries was like roman coins. One of characteristics of the Sassanid coins was their similar images and obvious face of the rulers in them. Sassanid coins have several images, and by a detailed study on the images one could find about face, custom, makeup hair and ,beard and omaments that used in them (Sarafraz,18-11 8811 ،). Sassanid such as their ancestors Achaemenids were minting golden coins which called “tens”. Due to their extensive trade ties with Rome and for reaching a necessary creditability in coining the specie, they were using weight standard and the alloy of Roman money (Monfared, 88 :8811 ،). The changes in the face of images in Sassanid coins doesn’t relate to Iranian national traditions. These changes reflect the rejection of Parthian dynasty, challenge with arch-enemy, the Roman, and focusing on the religious ideas of Zoroastrianism. The half- face image of the king and drawing method of king’s titles near the border of the coin were from Roman tradition. One of the most important characteristics and allocations of the Sassanid coins is the date of their coinage that many ambiguous issues of the period become apparent by reading and studying the date. The Sassanid coins were the most common medium of exchange in the much of the world of the time and there were mints in each city of Iran that at first the mints were being managed by imperial brokers and then were being leased (Azami81 :8831،). Most of the Sassanid coins are kept in the Hermitage state museum2 and in the history state museum. Using circular margins as a symbol of factionalism is one of the characteristics of Sassanid coins (Schindel, 812 :1112 ،). The followings can be seen on the Sassanid dirhams: signs of determination of image area from the coin’s edge, coin’s edge, faces, crown, dresses and .( ، jewelry and symbols and scripts of obverse and reverse of the coins (Gholizadeh, 6 :8818

Table (1): Coins of Sassanid Kings

Nb. Name of King Kingdoms Image of Script of coin period coin Obverse Reverse 1 Ardeshir I 224-241 “Mazda worshiper, the “Son of God, King A.D. god, the king of Iran and Papak” and divine race, Ardeshir” in “NouraziArdeshir” Pahlavi script meaning to “Fire of Ardeshir” in Pahlavi script 2 ShapurI 241-272 “Mazda worshiper, the “NouraziShapoheri” A.D. god, the king Shapur of meaning to “Fire of Iran that has face from Shapur” in Pahlavi script gods” in Pahlavi script

style city like Persian city and the Greek city-state was for privileged social classes and just the people close to the Seleucid and Greek aristocracy and the natives near them were lived in the cities and the other people lived in the districts around the cities. 2 The Hermitage museum in St. Petersburg, Russiawith 3 million artworks is one of the biggest museums in the world and is one the oldest art galleries and museums of human history and culture in the world. http://www.ijhcs.com/index Page 2046

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3 Hormuz I 272-273 “Mazda worshiper, the “NouraziOharmazdi” A.D. god, the great king of meaning to “Fire of , Ahouramazd” Ahouramazda” in in Pahlavi script Pahlavi script 4 Bahram I 273-276 “Mazda worshiper, the “NouraziVarhan” A.D. god, the king Bahram of meaning to “Fire of Iran and Aniran that has Bahram” in Pahlavi

face from gods ” in script Pahlavi script 5 Bahram II 276-293 “Mazda worshiper, the “NouraziVarhan” A.D. god, the king Bahram of meaning to “Fire of Iran and Aniran that has Bahram” in Pahlavi face from gods ” in script Pahlavi script 6 Bahram III 293 A.D. “Mazda worshiper, the “NouraziVarhan” \ god, the king Bahram of meaning to “Fire of Iran and Aniran that has Bahram” in Pahlavi face from gods ” in script Pahlavi script 7 Nursi 293-303 “An Aryan, Mazda “NouraziNursi” meaning A.D. worshiper and ruler of to “Fire of Nursi” in Sakestan, Tourestan and Pahlavi script to Sea border” in Pahlavi script 8 Hormuz II 303-309 “Mazda worshiper, the “AtoriziOharmazdi” A.D. god, the king Hormuz of meaning to “Fire of Iran and Aniran that has Hormuz” in Pahlavi face from gods ” in script Pahlavi script 9 Shapur II 309-379 “Mazda worshiper, the “NouraziShapoheri” A.D. god, the king Shapur of meaning to “Fire of Iran and Aniran that has Shapur” in Pahlavi script face from gods ” in Pahlavi script 10 Ardeshir II 379-383 “Mazda worshiper, the “AtoriArdeshir” meaning A.D. god, the king of Iran and to “Fire of Ardeshir” in the gods, Ardeshir” with Pahlavi script the term “benefactor” in Pahlavi script 11 Shapur III 383-388 “Mazda worshiper, the “AtoriShapoheri” A.D. god, the king of Iran and meaning to “Fire of the gods, King Shapur” Shapur” in Pahlavi script with titles “Just” or “Son of Shapur” in Pahlavi script 12 Bahram IV 388-399 “Rameshtri” meaning to “Bahram and just A.D. “Relaxing the country” Bahram” or in some

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and “Mazda worshiper, coins, without script with the god, the king of Iran, place of coinage in Bahram” in Pahlavi Pahlavi script script 13 Yazdgerd I 399-420 “Mazda worshiper, the “RastAoraiYazkerti”, A.D. god, the king of Iran and “Yazd KertiMaleka”, the gods, “MalekanMaleka”, KingYazdgerd” in “Rameshtri”, “Yazdkert” Pahlavi script and in some coins, “Fire”, “Ato der heran” in Pahlavi script 14 Bahram V 420-438 - - - A.D. 15 Yazdgerd II 438-457 “Great Mazda “Worshiper, Yazdgerd” A.D. worshiper, King and “Yazdgerd” with Yazgerd” in Pahlavi name of place of coinage script in Pahlavi script 16 Hormuz III 457-459 “Brave Hormuz” in “Hormuz” and name of A.D. Pahlavi script place of coinage in Pahlavi script 17 ParvizI 459-484 “Mazdisenkedipirooz” “Parviz” and name of A.D. meaning to “victorious place of coinage in and great Mazda Pahlavi script worshiper” and in some others of the coins, “victorious Mazda worshiper, the god” in Pahlavi script 18 484-488 “Deserve kingdom of “Balash” and place of A.D. Balash” and in margin coinage in Pahlavi script of some coines “Balash; a good king” in Pahlavi script 19 Qobad I 488-497 “Qobad” with “further “Qobad” and Place of A.D. or Afzoot” in Pahlavi coinage in Pahlavi script script 20 Jamasb 497-499 “jamasb” in Pahlavi “fire” with Year and A.D. script place of coinage in Pahlavi script 21 Qobad I 499-531 “Qobad” with “further “Qobad” and Place of A.D. or Afzoot” in Pahlavi coinage in Pahlavi script script 22 531-579 “Heoseroodeh or “Khosrow as annihilator A.D. khosrow” meaning of fear in the world” and “Euphonious and Well- place of coinage in known” in Pahlavi script Pahlavi script

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23 Hormuz IV 579-590 “further” in Pahlavi “Arman” meaning “taste A.D. script and Khoreh” and place of coinage in Pahlavi script 24 Bahram VI 590-591 “VarhanAzoun or Place of coinage in A.D. VarharanAfzoono” Pahlavi script meaning “further Bahram” in Pahlavi script 25 Vestham 591-595 “Victorious Vestham” "Victorious A.D. and “further” in Pahlavi Vesthamrepresents the script revolt and victory” and Name and place of coinage in Pahlavi script 26 Khosrow II 595-628 “further khosrow” and “Khosrow as annihilator A.D. the term “superb” for of fear in the world” and factionalism and in place of coinage in some coin, “strong Iran” Pahlavi script in Pahlavi script 27 Qobad II 628 A.D. “Qobad” in Pahlavi Place of coinage in script Pahlavi script 28 Ardeshir III 628-630 “Mazda worshiper, the Place of coinage in A.D. god, the king Pahlavi script Artaxerxes” in Pahlavi script 29 630 A.D. “Baraz” in Pahlavi Name and place of script coinage in Pahlavi script 30 Pourandokht 630-631 “Bouran or Bourano” “fire” in Pahlavi script A.D. and the term “Farah Afzootia or furthermore splendor” in Pahlavi script 31 Azarmedokht 631 A.D. “Azarmedokht” and “fire” in Pahlavi script “furthermore splendor” in Pahlavi script 32 Khosrow III 631 A.D. “Khosrow” in Pahlavi Year and place of script coinage in Pahlavi script 33 Hormuz V 631-632 “Hormuz” in Pahlavi Year and place of A.D. script coinage in Pahlavi script 34 Khosrow IV 632 A.D. “Khosrow” in Pahlavi Year and place of script coinage in Pahlavi script 35 YazdgerdIII 632-651 “Yazdgerd” in Pahlavi Year and place of A.D. script coinage in Pahlavi script

Trade in Sassanid Empire Centralization of Sassanid state made significant changes in the trade of the period and in addition, the independence of convoy cities, and was vanished. Under Sassanid the commercial had

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been organized very well with a legal hierarchy. Sassanid was used earthen stamps for selling products (Wilson,861 :8888 ). The discovery of the Sassanid stamp in the excavations of “Manteau” in Sri Lanka reflects trade relations of Iranian merchants with distant lands. Also, the signs of the Sassanid international trading scope have been observed in Africa; the discovered coins in there verify this claim. The remaining itineraries of the Sassanid period imply on continuity of trading roads which continued from Syria and the south of Mesopotamia to conjunction area of and ; this road was used in period of Parts. While the duties and tariffs were received along all roads. Romans and Parthians were replaced by the .(، Byzantines and the Sassanid respectively in competence for controlling the trade (Grishman, 128 :8818 Contrary to continual wars, fairs and markets were held along the major roads and the volume of trade constantly was raised up. It could be understand from the Syrian rights books and Pahlavi’s “Madigan-i- hazardadestan” that the Sassanid trade was under control of the commercial unions, companies or families which were experts on rules and regulations governing the purchase and sale of goods. Of the division of property and inheritance laws just have remained very little in the law books. It seems the public ownership of goods, land and homes was more common than the private ownership of them. At first, instead of trading, the trade was on monetary system. The Sassanid state was used high grade silver coins as money, even for Turfan currency of Turkmenistan. Even these coins were valuable for trade with the top regions of the Volga in Russia and black sea. The later trade continued in Islamic period on a larger scale. The Sassanid silver dirham became a sample for other money in east, especially with and the money in unit of . During the long rule of Sassanid, this coin, under the influence of political issues, became cheap. Taxes and high interest loans were restrictions of Iranian commercials in Iran of Sassanid period. The commercials were not in the upper classes of the society. Contrary, they had more respect in . In the Sassanid period landowner lords were on top of society, of course, in districts such as Bukhara and Samarkand, the commercials had the most important influence in all .(، governmental matters (Christian San,828 :8828

Conclusion In the Sassanid period, the trade became an essential and decisive element of policy. This means that the Sassanid understood by heritage of ancestors, they could use the trade as a better tool to overcome old rival, eastern . According to long wars of Iran and Romans, it can be said they had approximately equal political and military powers. For this reason, the wars between these two powers always were attrition and no one was real victory of battleground. Thus the trade was the only action could determine the victory of these disputes. The number and abundance of Sassanid mints shows development of monetary transactions of that period. Strict control and supervision of Sassanid kings on material, karat and images of coins and also their control on their amounts show the key importance of them and competence of these coins with coins of other states especially Roman empire in international markets; because determinant of real victory was quality and standard of the coin. So minting the coin with one form and one unit facilitated internal and external exchanges and made Iran’s commercial and Iranian commercials as masters of the period. On the other hand, collecting taxes in cash and ease of counting it helped the central government very well. Furthermore, using various stamps in this period led to produce known goods without cheating in weights and amount, stealing, tax evasion and also it caused reduction of the state responsibilities in control of economic acts, so that the resulted economic immunity bring progress and prosperity of commercial and trade to the top at this period.

Suggested areas for future research Engraving and inscriptions and all images and scripts on coins show that Iran as the cradle and the birthplace of human civilization and by people full of high thoughts which achieved from spiritual and monotheism beliefs began its history. In the vast land of Iran there are bright rays of wisdom and mental http://www.ijhcs.com/index Page 2050

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more than anywhere that it is manifestations of the great god and the world is turned in Iran that was conducted by strong and creative leaders. This lighting shone across the country and collected the large and small, wise and foolish under the flag of a state and made benefits for all of them. So it can be said the promotion and development began by and gave real meanings to history of this country. The unity rooted in the principles of Iranian life and dominated him/her on the world and took effect his/her command. So for interest and relying on these principles, Iranian reached to an importance and character to become distinguished and elite respect to other nations and people. Historically, and with approval of researchers and scientists of various sciences, exploration all these just could be obtained by study on images, symbols and scripts on coins which is one of the most unmatched remained documents. This work just could be done by effort and perseverance of promising and interested researchers and scientists of our dear country. Although remarkable books, papers and scientific works have been produced in internal and international levels, a principled and rigorous linguistic study on minted coins of other ancient dynasties such as Achaemenid, Seleucid, Parthian and periods of after the arrival of Islam in Iran reveals the great evolutions of all affairs of the life of this nation.

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References

1. Azami Sangsari, Cheraghali, Evolution of Coins in Iran from Acheamanid period to the early Islamic period, Art and People Journal, 1349 2. Bayani, Malekzadeh, Coin History, Vol. 1, Tehran University Publication Institute, Tehran, 1374; 3. Christine San, Arthur, Iran in Sassanid Period, Rashid Yasami, Tehran, Ibn Sina, 1351; 4. Daryaei, Touraj, Sassanid Kingship, Translated by Morteza Saghebfar, Tehran, Ghoghnoons Publication, 1384; 5. Gholizadeh, Khosrow, Stylistics of Sassanid coins, Peyke Noor, No. 5, 1383, 6. Grishman, Roman, Iran from the beginning to Islam, translated by, Mohammad Moin, 15th ed, Tehran, Scientific and Cultural Publications, 1383; 7. Lukonin, Velademir Garigorich, Iranian Sassanid Civilization, translated by Enayatollah, Reza, Scientific and Cultural Publications, 1384; 8. Masaheb, Gholam Hossein, Persian Encyclopedia, Tehran, Vol. 1, 1345; 9. Monfared, Afsaneh, Sassanid Coins, Information and Library Journal, No. 172, 1382; 10. Nikolaus, Schindel, Originally Published, Iranica antique, 2005 11. Sarafraz, Ali and Freidun Avar Zamani, Iranian Coins from the beginning to the moment, Tehran, Samt Publications, 1388 12. Wilson, J. Christy, the history of Iranian industry, translated by Abdollah Faryar, 1st ed., Tehran, 1317.

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