Background: In spite of many advantages in Lenke classification of adolescent idiopathic scoliosis, the latest study of Richards et al showed that the King classification is better than had been reported recently and the Lenke classification system of adolescent idiopathic scoliosis is less reliable than previously reported.Methods: In this study, we performed a multi-surgeon comparison of these two classification systems. After teaching and discussing all available data of these classification systems with four spine surgeons, a pilot classification was performed. Then, they independently evaluated preoperative radiographs (standing posteroanterior, lateral, and two supine side-bending views) of 99 patients with adolescent idiopathic scoliosis. The results were determined by calculating the average percentage of intraobserver and interobserver agreement. Reliability was quantified using kappa statistics.Findings: The King classification demonstrated good intraobserver and interobserver reliability, with an intraobserver agreement of 85.8% (kappa coefficient, 0.80). Interobserver percentage of agreement averaged 80.8% (kappa coefficient, 0.74). The complete Lenke classification, combining curve type, lumbar modifier, and sagittal thoracic modifier, demonstrated good reliability for both intraobserver and interobserver measurements. The intraobserver percentage of agreement averaged 85.8% (kappa coefficient, 0.82). The interobserver percentage of agreement averaged 80.8% (kappa coefficient, 0.77).Conclusion: In this study, with each investigator performing the radiographic measurements, the King and Lenke classifications were almost similar (the Lenke classification had slightly better results). Such better results might be due to more training of this complex classification system. So, because of greater coverage of idiopathic scoliosis curve and usefulness of Lenke classification system, we prefer using this classification system in our center.

After the entering of Shiite ulama into politics during the reign of king Tahmasp I, a new stage in the history of Shiite ulama and jurisprudence relations with Safavid kings began. These relations never stopped during the Safavid dynasty, although it experienced a little gap in the reign of King Ismail II. During the reign of king Abbas I, these relations have entered a predetermined domain and after the weakening of the Qizilbash, he has centralized power into his own hands. He controlled Shiite ulama and jurisprudence and also prevented them from entering the political matters. The ulama not only agreed on this new situation, they also cooperated with him by accepting regional positions andconfirming his legitimacy. This process continued until the end of the reign of King Abbas II. The king, like his ancestor, tried to rule with absolute power and to keep the ulama at the service of himself and the Safavid state and, in this way, to use them for his own political goals.

Safavid era is one in which historical planning has been done about two centuries in order to establish the sovereignty of Safavid dynasty in Ardebil . After stabilization about two centauries, it finally could gain throne and  religion. Therefore since stability and decline period of each dynasty was affected by its own political, social and economic circumstances, this dynasty was too.Current immortality and corruption of this era began when King Abbas1 didn’t let his sons to interfere in country affairs and lead them to associate with Harem (court of women), a custom which was accepted by subsequent king and the last kings of this dynasty were the most inefficient kings . It is evident that persons who were depended on this court were unaware and decided to be in jollification and success and went on toward their own interests continuously by discord (hypocrisy) and flattery. In this era, there was severe punishment for Emirs, commanders and masters which in turn shows the position of peasants and farmers; kings who didn’t show even least kindness to their children and killed them by a little disobedience or kept them in castles in severe circumstances .This article studies the free living and harshness of court of that era.

Ficus Amstel King plant (Ficus amstel cv. King) is one of the indoor ornamental plants. As a result, its production using chemical compounds effective on rooting in a shorter time and with better quality is very important from a commercial point of view. For this purpose, during an experiment, the effect of different concentrations of some chemical compounds such as indole acetic acid, thiamine, glucose and zinc sulfate on the rooting of Ficus Amstel King in the form of a completely randomized design for the four categories of treatments mentioned in the propagation greenhouse of Gorgan University of Agricultural Sciences and Natural Resources.the propagation of Ficus Amstel King plant, semi-woody stem cuttings of this plant. in Different levels of four treatments were placed for 24 hours. 4 treatments including hormone indole acetic acid, thiamine, glucose and zinc sulfate were used in this experiment, then in the form of a completely randomized design with three repetitions and each repetition including 7 semi-woody stem cuttings were cultivated in a substrate with a mixture of cocopeat and perlite. Among the investigated treatments, in general, the best and highest quantity and quality of rooting were obtained at concentrations of 100 and 200 parts per million of indole acetic acid hormone. Also, the separate examination of other treatments shows that 100 mg/l thiamine, 5% glucose and 4 mg/l zinc sulfate had a more effective role in the rooting of Ficus Amstel King than other concentrations.

Although the Torah is a religious book, it can also be viewed as a history book of 2500 years old since it contains the stories of certain kings and historical figures. The book makes references to Achamenian kings including Cyrus, Dariush, Khashayarsha and Ardeshir. The book also contains descriptions of certain Iranian customs. The Torah is the oldest document where Cyrus charter of freedom for Jews, the story of Esther and Khashayarsha and the manure of death of Haman the minister is reflected. The Book of Daniel and the Book of Esther describe the customs and rules at the Achamenian court more than other chapters of the Torah.

Merton was born in the United States in 1910. After receiving his Ph.D. in Sociology from Harvard University, he accepted the invitation to work at the University of Columbia. He has written extensively on the theories and methods in sociology, particularly sociology of science, social problems and deviance. He was interested mostly in structural functionalism and functional analysis. Reviewing the rules and principles of classic functionalism, Merton tried to incorporate theoretical and empirical principles into the middle range theory, introduce samples of this theory from masters of classical sociology like Durkheim and Weber, present middle range theories in sociology of science and social deviance, and establish a link between sociology and everyday issues, all of which played a significant role in the development of sociology. After so many years of research, education and management in sociology and receiving Honorary Ph.D. degrees from twenty accredited universities and scientific centres worldwide, Merton died in 2003, at the ageof 93.

The influence of Mesopotamia on the political and cultural structure of Achaemenid Kingdom is not negligible. One aspect of this influence is the imperial ideology of the Achaemenids.King Inscriptions are one the most reliable resources to study the imperial ideology.In this regard, the presence of curse as a cultural motifs and as an element of those inscriptions, is a evidence of a continuous cultural and literature tradition in the imperial inscription which lasted for two millennium, from the third period of the era of the early dynasties of ancient Sumer till the end of the political life of Mesopotamia. After conquering of Mesopotamia by the Achaemenids, curse along with other political and cultural motifs used by them to illustrate the concepts of power. The aim of this paper is to show the evolution of curse in the imperial inscription of Mesopotamia, continuity and change of those motifs in ancient Persian inscriptions, and its functions in the Mesopotamian and Achaemenid Imperial inscriptions by studying the concept, scope and types of curse in the ancient Near East.

Plato in Theory of Philosopher-King believes that all of the members of ideal city-state, whether ruler or citizens, will attain happiness if the philosopher is the ruler. But there are paradoxes in the theory and the bases of the happiness are unstable too. In other words, Plato in his theory presents hierarchical dualities (Intelligible/Visible world, Episteme/Doxa, True/Untrue Or Shadow …) but is not bound to their necessities and tries to justify the (philosophical) theory by myth and allegory. Hence, happiness as an important and basic part of the theory has some problems and basically is not attainable.

Myths of nations which represent traditions and unconscious reflections of people change and transform with time. One such myth is Qi1imarth. According to Iranian mytheology Qiumarth is the first man, and according to Zarathustrian texts, he is both the first man and the first king. In Shahameh, the Persian epic, the mythological Qiumarth has turned into a historical figure, the first king. In Mazdyasni tradition Qiumarth means clay king (Gel shah), a pun which also means mountain king. After Islam the idea of Qiumarth as the first man was mingled with the idea of Adam; Qiumarth was also believed to be originated from clay (earth) so he was called the clay king.

During Achaemenid period, we can see various appearances of kings in Several positions. One series of postures shows him in opposite of different animals. Reliefs of Throne hall at Persepolis almost identified as the symbolic war between king and devils by mest of scholars and vesearch. But this research tries to show that ox or lion had never been the negative and evil definition in ancient Persian culture and we can’t accept them as devils. We tries to proof this hypothesis that this reliefs show the various aspects of king’s character and shows him in the various ceremony like haunting, sacrificing and devils fighting.In Achaemenid era kings during battle with animals have two purposes wartimes shows their power through Symbolic hunting and during peacetime identified themselves as a source of prosperity and regulating force of nature, people and universe that portrayed through the Symbolic war with Sphinxes.this articale tries to review the images of king from semiotic aspects and shows the various levels of signs as symbol, index or Icon to understand the meaning of each part. The structural viewpoint linked various signs with king’s character and Identity with mythological knowledge of ancient Iran. The results show that pictures should be the symbols of sacred power of king, his legitimacy and his character as the enemy of devils and patron of universe order.