Sassanid kings' advices were so valuable and rich that they were used practically in various political, social, religious, cultural and educational dimensions in the Sassanid period. Moreover, the advices were also considered in various dimensions by different groups of people such as: rulers, ministers and advice authors in Iran in Islamic period. Onsor ol mali is one of the advice authors in Iran in Islamic period who was also considered from ruler's group. Onsor ol mali's educational votes in Qabous-Nameh represent that he has been influenced by various sources in compiling them. The main question ofpresent writing is whether the Sassanid kings' pieces of advice can be considered as one of the main sources of Onsorolmali in compiling Onsorolmali? In researches accomplished on Qabous-Nameh and Onsorol mali educational votes origin, it hasn't been considered the effect of Sassanid kings' advices on Onsorol mali educational votes. The writing aims to analyze the effect of Sassanid kings' advices on Onsorolmali educational votes inQabous-Nameh which has been accomplished using librarian sources in historical method by describing, analyzing and comparing data.

Being a warrior and being able to fight on the battlefield was considered one of the important characteristics for becoming a king and sitting on the throne in the history of ancient Iran. What doubled the importance of this feature was the political, religious, war, and even social position of the king among the officials, nobles and tribes, soldiers and subordinate people. Although kings such as Ardashir and Shapur were known to the subordinate people with their series of wars with East and West, and these wars were a good display of their warrior power, the kings well understood that there is a need in opportunities and on various occasions, to display their fighting power for the people of the empire as well. This research aimed to examine and analyze the images found in petroglyphs, coins, silver vessels, etc., to identify the war and propaganda elements the Sassanid kings used in conceptualizing their war position. The findings of the research show that the visual description and promotion of the king's fighting power, whether on the battlefield or in the hunting field, was invariably one of the main concerns of the kings. Due to the limitation of advertising and display tools, using existing tools such as petroglyphs, coins, silver vessels and other tools was vital for the kings. Displaying power and legitimacy that could be exposed to the public as much as possible depended on the use of permanent visual advertisements on petroglyphs, coins, and dishes. The existence of many petroglyphs, with various political, religious, war, and even social subjects, indicates that the kings were fully aware of the propaganda aspect and the effect of art on the psyche of the people, and they were determined to dominate their beliefs and thoughts by creating a completely royal art rule in society.

Sassanian after access to power, Attempted tothe focus of the central government, and to recognize the state religion. But this Objectives did not continue normal process. But kings like Narseh where took the power of his rival (Bahram Sakanshah), Unlike his brother and his nephew (Bahram I and Bahram Bahrami) not only not rated to Clerics like Kartir. But also attempted to grant freedom to Manichaeism activities. and abandoned Centralizing policies of Western states. However, it was not because of that Nrseh knew this kings usurping his rights in the kingdom But also it was because of support the clerics of B. Sakanshah and to reduce the power of religion mens like Kartir. and also part of the efforts was to find allies in the struggle with Rome. Therefore, the hypothesis that some researchers have presented In the power Nrse hand his feud with Shapur's successors, Inthis paperan attemptis, according tothe available figures and events and compare the performance of Nrseh with the previous overeigns, answer to questions such as, how the King of Nrseh, his rights for to seize power, supporters and opponents of his, and the domestic policy Nrseh.

The Holy Quran, emphasizing the Arabian Peninsula, refers to the life of ignorance in the world parallel to the rise of Islam. Of course, this question is raised, what was the situation of Iran in the era of the rise of Islam? And the more precise question is, how was the religious status of kings as the main element of power in Iran parallel to the rise of Islam? Using a descriptive-analytical method and a historical approach, this article has answered the question of what are the characteristics and consequences of the religious life of the Sassanid kings? The output of the mentioned research emphasizes the unreasonable characteristics in the religious life of the Sassanid kings and its negative consequences. The current research is based on four indicators: the definition of God-like position, the definition of the position of "God's appointed successor", religious diversity, and aggressive approach towards other religions. The mentioned indicators led to the creation of deviation in Zoroastrian religion, wealth accumulation of Zoroastrian elders, distancing of people from spirituality and limiting themselves to harsh and unreasonable actions, expansion of Christianity in Iran, and migration of people. The stated conditions, among other things, had created a difficult situation for the people of Iran; Therefore, when Islam entered Iran, people welcomed it and became Muslims.

The motifications carved on Sassanid coins contain themes that reflect the culture, art and mythological and religious beliefs common in that era. These motifications are manifestations of ancient deities such as Ahura Mazda, Anahita, Mehr, etc. They are humanistically depicted in Sassanid coins or are a visualization of deep mythological-artistic beliefs and thoughts that seek a social event (internal or external) symbolically, in the form of animal motifs on the crown of the Sassanid king. The first Sassanid coins were multiplied by the role of Ardeshir I's right profile on the coin and the role of the firekeeper behind the coins, the rotation of the Shah's profile to the right was a visualization of the great change that occurred in the iconography pattern of Sassanid coins compared to the iconography pattern of Parthian coins, and behind the Sassanid coins, the role of the fireman replaces the role of the Parthian archer. This motification is preserved with little transformation until the end of the Sassanid era as the fixed role behind the coins. Some of the questions related to this research are as follows: What is the meaning of the anthropological depictions of ancient deities on Sassanid coins? When did animal motifs enter the Sassanid coinage art? One of the main objectives of this study is to investigate the deep themes and beliefs that lie in the coins of Sassanid first kings. By examining these motifs, it can be concluded that the changes that have occurred in the depiction of Sasanian coins are caused by the political-historical events of that period. This research was done by descriptive-analytical method and based on library and field studies.

According to some contracts and testaments attributed to the Sassanid kings that have been reached to us by historians of the Islamic period, the process of choosing a king was done by the king himself. Another method was reported in Tansar's letter to Gošnasb, in which there were permanent associations for the selection of the king, whose duty was to select the successor after the death of the king, which included Mobadān Mobad, Mahasht's secretaries (Head of secretaries), and Sepāhbod Sepahbazān (Commander-in-Chief of the Army). Until the translation of the Shapur I inscription on Zoroaster's Ka’ba, our knowledge about the women of the Sassanid court was limited to the information we had through the narrations of historians of the Islamic period. By translating Shapur's inscription, new dimensions of power, through noble women and their influence on the issue of succession and legitimacy of the first Sassanid kings, appeared for the researchers. In this research, our effort is to open the third side in the power triangle of the Sassanid period, which was the influential women of the court, with a descriptive-analytical method. Therefore, the status of noble women in the court of Sassanid kings from Ardashir I to Narseh (224-302 AD) and the position of noble women in the coming to power of the kings of this dynasty will be examined. Our case study among these women is “Šāpūrdoxtak ", the Bahram II’ wife and Bahram III’ mother, who was most likely chosen as the crown prince of the Sassanid king for a while.

Jahez is one of the Arab writers who in his works paid special attention to Iranians, Iranian customs, and the Sassanid kings in such a way that it can be easily understood that Iranian culture is respectable and sometimes superior to Arabic culture in his opinion. Jahez clearly admits that the Arabs learned the religion and politics from the Iranians. To him the extent and standard of the correctness is determined by the kings, which is why he says at the beginning of many of his arguments, “ It is the morality of the kings that. . . ” or “ it is not permissible for the kings that. . . ” or “ It is right of the kings that. . . ” In this article, his views regarding Iranians and Sassanid kings including their customs, codes of clothing, table manners, and parties are discussed. At the beginning of each chapter of his book Jahez first gives a general explanation about the topic that is going to be discusses and then mentions the views of Iranians and Sassanid kings on that subject and then goes to the Arab caliphs who in fact imitate the rituals and customs of the Sassanid kings. This style of writing clearly shows the influence of Iranian culture on Arabic culture, especially in matters belonging to Iranian tradition, such as the celebration of Mehregan and Nowruz, the ritual of veiling, and court ceremonies, which have no history in the Islamic Caliphate. And many of the unknown customs of the Sassanid government can be recognized from the common rituals and customs in the Abbasid caliphate, and thus Taj fills in the gaps of the Pahlavi texts that have disappeared.

The Iranian music as many cultural and social manifestations and was affected by safavids era. The Iranian’s life style got so many effects from politics of safavids government. These effects also in the periods of various kings were different. In the age of first Shah Abbas because of his tendency to the music, it developed. But in the ages of Shah Tahmasb and Shah Solayman because of Jurists, domination on them, they were against the music. At that time this art was going to decline, the musicians were left their country and this art became weak. Because of these issues many of them migrated to the other lands out of the Safavids territory.

Procopius was the Roman annalist, the judicial advisor to Belisarius, an officer and commander of the Roman army during the time of the Justinian Empire. He has written the cultural and social history of the times of the kings such as Peroz I, Kavad I and Khosrow I. Through the writings of Procopius, the religious situation as well as the beliefs of the kings can be deduced. Some of the first class sources in Pahlavi, as well as the writings of the early Islamic centuries on the history of Sassanid history, confirm a large part of Procopius's words. Analyzing the religious status and the attitude of the Sassanid kings towards Zoroastrian in the last Sassanid era is the purpose of this research. Accordingly, the most important question of this research is the effects of the attitude of the Sassanid kings on the Zoroastrian and the impact of this attitude on their domestic and foreign policies. Using a descriptive-analytical method this paper has analyzed the issue. As a result, according to Procopius's writings, the orthodoxy of the religious kings was more subject to the domestic and foreign political conditions, which the most important component in this regard was the war between the Sassanid and the Eastern Roman Empire. Sometimes the disregard for Zoroastrian laws by the Sassanid kings has been due to the above reasons or to the personality and psychological characteristics of the king. Therefore, sometimes the king would modify the rules of religion in his favor.