ANCIENT schwannoma is one of the rarest subtypes of typical schwannoma, and just two cases of codaequina involvement with this tumor have been reported so far. This type of tumor has large areas without cells (Antony B) and a small part of pericellular areas (Antony A), which in the case of typical schwannoma, it is opposite. The pathological form of this tumor indicates the slow growth of the soft consistency and the benign course of these types of tumors.

Dēnkard (Acts of the religion), written in Pahlavi, is a summary of 10th-century knowledge of the Mazdean religion and is described by Jean de Menasce on the title page of his translation as a ‘Mazdean encyclopedia.’ The Dēnkard VI (Book VI of the Dēnkard) is representative of late antique and early medieval Zoroastrian ethical ideas. This article analyzes Book VI of the Dēnkard based on modern moral philosophy and introduces it as a candidate for early consequentialism and capitalism. The first generation of Iranian studies scholars in the late 19th and early 20th centuries such as Buch, Darmesteter, and Menant were aware of these concepts and even explained some of them, but the next generation did not take them seriously. This article also analyzes paymān (the ‘right measure’), that is the ANCIENT Iranian ‘golden mean,’ in Book VI of the Dēnkard and shows the similarities and differences between paymān and the Aristotelian ‘golden mean.’ Probably, due to the biblical tradition in the interpretation of ANCIENT religious texts or the anti-utilitarianism and anti-capitalism atmosphere in the second half of the 20th century, many scholars like Shaked inclined to the view that paymān is the main ethical principle of the Dēnkard VI and neglected its consequentialist and capitalist concepts.

The primary objective of this article is to elucidate that a comprehensive understanding of Greek political thought necessitates an examination of its origins in ANCIENT Greece. Traditional scholarship in Greek political thought has typically assumed that it originated concurrently with philosophy and the establishment of the polis. In this research, drawing upon the visions of Eric Voegelin and Leo Strauss, we endeavor to establish a refined definition of political thought while challenging the aforementioned conventional assumption. It is argued that political reflection remains intimately intertwined with the theological-mythological beginning of thought in Greece. This theological-mythological mode of thinking initially found expression in the works of Homer and Hesiod, with these poets serving as the foremost intellectual authorities and initial educators of the Greeks. The Greeks, in their self-perception, viewed themselves through a lens of religion and in the mirror of gods and divine forces. Consequently, any exploration into Greek political thought must acknowledge the works of these poets as the seminal intellectual foundations of Greek thought. It is imperative to recognize that political thought in ANCIENT Greece did not commence with philosophy or the emergence of the polis, but rather with poetry and a distinct form of religious-mythical experience, namely theologia-muthologia.

The Scythians tribes were one of the nomadic tribes inhabiting large areas in the central Eurasian steppes from about the 9th century BC up until the 4th century AD. These tribes moved into parts of present-day Iran after many displacements in the first millennium BC. These tribes have played important role in central Eurasian steppes and in Persian and part of India. What scholars know about the Scythians tribes based on the writings of Herodotus. These people have played an important role in Persian and Indian epics, as well as in various historical periods of Iran, such as the Iron Age and Achaemenid and Parthian periods. Their presence in Iran has been illustrated by at least the name of one of the Iranian cities, Sakestan or Sistan, which is the name of these people. Few archaeological findings in Iran have been attributed to Scythians. However, in recent years, new burial grounds have been found which shed new light on the Scythian’ s presence in Persia and central Eurasian that appears to confirm the writing of historians. In recent years many articles and books have been published about Scythians based on archaeological findings. Recently a new book has been published entitled Scythians Warriors of ANCIENT Siberia. This paper critically reviews this book edited by St. John Simpson and Svetlana Pankova.

ANCIENT Iranian texts show that "whenever it person committed an unethical or a religiously unlawful mistake, inorder to compensate for the sin, that person had to do something in the interest of the society so that he could both polish his soul and avoid the penalties of the doomsday. Sicne repentance was solely a personalact,confession had to take place within the persons life period. However" as time passed, for different reasons, other people were allowed to confess in the place of the sinner and gradually simple repentance alone took the place of doing good deeds for the society"s interest. Later paying for one"s sins became popular and, finally, although the original intention remained the same, repentance underwent many changes. This article takes a look at all these changes through time.

The present article has attended to verify the true meanings of "qarn" and "salaf" and has answered simultaneously to some of doubts posed by Ibn Taymiyyah and his followers. "Qarn" in the Qur’anic usage is a group of people who live in a special condition concerning religion or culture or politics and have something in common. Accordingly, what the Prophet meant by "qarn", in the narration of "khair al-qurun" (the best of generations) is also the era in which Islam emerged an expanded. Taking the new meaning of "qarn" that is one hundred years, Ibn Taymiyya and his followers have taken the sayings and actions of Muslims who lived in the beginning of Islam as the criterion for making a distinction between right and wrong and have not recognized an authority for the time after it. While firstly the meaning of "qarn" as used in the Qur’an, is not conditioned to a particular time. Secondly, the Muslim who lived in the beginning of Islam had different schools and methods to all of which can not be referred.

Hubuš kia is a royal city and country in Northern Zagros and one of the significant buffer states between Assyrian and Urartian spheres of influence during the 9th to 7th centuries BC. Our information about Hubuš kia comes primarily from Neo-Assyrian cuneiform texts. The localization of this place name and the petty state of the first half of first millennium BC has been a subject of debate and dissension among scholars and Assyriologists through the past century. The authors of the present study, based on the Neo-Assyrian inscriptions dealing with the Zagros polities, geographical analysis of the inscriptions and study of the archaeological founds derived from four seasons of excavation in Tape Rabat, suggests that ANCIENT site of Rabat, could be comparable with that of ANCIENT city of Hubuš kia. Rabat Tape is located on the western bank of the Lower Zab River in northwestern Iran near the city of Sardasht. The location of the site and its archaeological characteristics, allows us to propose that Rabat Tape could be the same as the ANCIENT city of Hubuš kia.