INTRODUCTION: Arsenic (As) exposure is a worldwide health problem, although overdose with arsenic, in its classic term, has almost disappeared in the 21st century in high income countries. The magnitude of this problem has been shifted towards environmental long-term exposure rather than acute overdose (1-3).

The objective of the present study is to elucidate the evolution of thoughts on urine inspection from antiquity to the present day. The classical Unani literature like Liber Regius, Canon of Medicine, Liber continens, Treasure of Khwarazamshah, etc. and the ancient literature of other traditional medicines like Ayurveda were prime sources of data. Additional sources were translations and summaries of the said classical books and scholarly articles written on the topic of urine. For recent advancements in uroscopy, browsing PubMed, Google Scholar, data science, and other trusted websites was carried out. Plentiful resources were frequently looked up and aided in the selection of topics for discussion in this review. With this intent, bibliographic research on the various classical literature was thoroughly sought out. In this regard, the classical literature of various traditional medicines was of immense help. Moreover, browsing trusted websites was carried out by searching for complementary and alternative medicine for uroscopy and urinalysis. Uroscopy has a long, colourful, and interesting history. The earliest evidence of urine inspection can be found in Babylonian, Sumerian, and Ayurvedic writings. Correspondingly, uroscopy has been practised for over 6, 000 years. However, with the invention of the microscope, urinalysis became a valuable diagnostic tool in clinical practices. So essentially, urine represents a mirror image of the body’, s states, such as health and disease. Besides, Urinalysis has been evolving from antiquity to the present day, from time to time.

The number of illustrated historical manuscripts which survived from Safavid time, are very few in comparison with other illustrated literary works of this era and also the illustrated historical texts of their Muslim neighbors-Ottoman and Mughal of India. So, Scholars believe that Safavids were not interested in the illustration of their history, and that it shows a break from Iranian tradition of illustrating history which came back at least to Sasanids. Scholars consider this unwillingness to the illustrating of history as a result of the qualities of Safavid painting, such as following common models and avoiding realism, which separated their painting from their counterparts. In respect, the scholarly writings on picturing history in Safavid era are also rare in comparison with the surveys on other artistic products of Safavid history, and the importance and function of Safavid historical pictures are almost unstudied. So, this article besides introducing scholars’ approaches to the illustrating of history in Safavid time, and evaluating their comments on this issue, tries to give a better vision to illustrating history in Safavid Persia by surveying where and why they illustrated their history. Through the written and visual collected data and with a descriptive-analytic method, we will prove that, contrary to the common approach, Safavids were not reluctant to picturing their history, but they had so many ways for doing this. Illustrating Nonhistorical manuscripts (especially Shahnama), wall painting and single page painting are the mostly used grounds for Safavids to illustrate their history. To some extent, Wall paintings and single page paintings by historical themes, in the second half of Safavid era, replaced the illustrated historical manuscripts in earlier times, which may cause the fewer number of survived illustrated historical manuscripts. By the way we will show that the number of remained illustrated manuscripts cannot show that Safavids hadn’ t illustrated their histories, because many environmental or human factors may Couse damage or loss of these products. In fact what made Safavid illustration of history different, was not the number of illustrated historical manuscripts or even the number of miniatures in the whole manuscript, but were the aim and operation of these pictures in their visual system. They didn’ t show historical details and were totally ignorant about the facts. They didn’ t show the real face of real individuals, but the ideal portrait of ideal heroes. Safavid historical illustrations, unlike those of Ottomans and Mughals of India, were not the exact visual documents of history which show everything in the way it looks, instead, they were visual representations of the glory and might of the court or anyone who supported the illustrating project. So they were really important in showing of prestige and dignity and also projecting the visual ideals of visible things, such as the king or things related to him.

SUBJECT AND OBJECTIVES: The natural nature of man in the real world tends towards goodness, which when this desire leads to society, turns individual goodness into collective goodness and demands interaction and peace for all; A category that, according to the ugliness that occurs in the world of earthly and by human beings due to personal interests, creates confrontation between human beings, which is rooted in the contradiction between “ Truth and Void” , which is placed in the interior of the creation; The two words of confrontation, which indicate the existence of truth and the non-existence of void, and the oppressor and the oppressed, find their meaning and identity in proportion to this division. METHOD AND FINDING: In this research, with an interdisciplinary approach and descriptive research method of case study and documentary, with historical-analytical focus, the problem was investigated, which considering the importance of one of the examples of research, the historical events of the contemporary West were examined in the form of a case study and its political philosophy with hundred examples; Therefore, the research findings confirm the harmful approach of this type of sovereignty in the life and Happiness of humans beings and human societies. CONCLUSION: Findings of research and display of hundred historical events centered on the West in the contemporary era and its role in humans life, is the opposite of the nature of the Great Islamic Revolution of Iran, which considers happiness in the path of meaning to humans life and human societies is an inevitable task. The same railing has entered the policy-making and field of action.

One of the chronicles of the late years of Fat' h Ali Shah Qajar's reign - which has yet not been introduced, reviewed, and critically edited and has been left unknown and anonymous - is a manuscript titled (the History of Fat' h Ali Shah Qajar) by an author called Mohammad Hossein Badaye' Negar Oorjani. The author has written this book by order of Fat' h Ali Shah in 1833 and only one copy of it exists which is kept at the Central Library of Tabriz. Oorjani was a traditional courtier and secretary in the early Qajar and wrote this book several years after Maaser-al-Soltanieh by 4-bolrazzaq Danbali and Tarikh-e Jahan-Ara by Mirza Mohammadsadeq Vaqaye'-Negar Marvazi and one year before Tarikh-e Zolqarnein by Mirza Fazlollah Khavari were written. Oorjani followed Abolfazl Abdollah Vassaf's style in chronology and his reports of historical events were accompanied with complexities and tedious wording, and plenty of Arabic and Persian poems. The book content includes an introduction and a brief genealogy of Qajar up to the second wars of Iran and Russia. This article introduces this manuscript and its author, and critically analyses its content. It tries, for the first time, to introduce Oorjani' s writing style, method for writing history, his calquing and imitations and his position among the historians of the early Qajar Era by a comparative study.

Manuscripts receive special attention in written Persian heritage collection. A large section of evolutionary thoughts from our ancestors had reached us through these manuscripts copies. The importance of their identification, revival, and publication as major historical, literary, and cultural sources are quite evident. The purpose of this article is to introduce a newly found copy whose main title is unknown yet it is recognized as an historical epic related to Shah Abbas I chronicle or the conquests of Shah Ismaeil in verse. This work deals with the political history of events occurred in Iran particularly in Mazandaran, and is also concerned with the reign of Marashian and other local sovereigns of the northern province of Iran in Safavid era. The anonymous poet of this historical epic had recorded all the major events of Persian history till his own time in a new verse form and this is highly important since the innovations employed in this work had no prior history as far as the historiography of Mazandaran is concerned. The present article identifies and analyzes the manuscript copy with emphasis on local history of Dar al-Marz (Northern provinces of Iran).

One of the oldest and most important schools in mythology, without doubt, is Euhemerism which considers myths as distorted accounts of historical events. Although, for a long time, this theory has had many supporters in Iran, there has been little research attempted on it. In the present article, we examine the history of Euhemerism from the time of publication of Euhemerus’s Sacred History in 300 BC to the 18th century when it became an established school in mythology. We demonstrate how and why Euhemerus's point of view, a theory about ancient gods, has gradually turned into a school of thought in modern mythology. In this regard, we utilize original texts and have translated a part of Sacred History to Persian. Finally, we attempt to find reflections of Euhemerus's work in Persian literature and to show that a part of Kush-nama can be considered as an adaptation of his work.