Atlantis?True Story or Cautionary Tale?

Atlantis?True Story or Cautionary Tale?

If the writing of the ancient Greek philosopher Plato had not contained so much truth about the human condition, his name would have been forgotten centuries ago.

Photo: Illustration of Atlantis

Illustration of a cove on the mythical island of Atlantis

Photograph by Mary Evans Picture Library/Everett Collection

But one of his most famous stories?the cataclysmic destruction of the ancient civilization of Atlantis?is almost certainly false. So why is this story still repeated more than 2,300 years after Plato’s death? Continue reading Atlantis?True Story or Cautionary Tale?

Parthian Empire

(250 BC–AD 226)

The Parthian Empire.

Metallic statue of a Parthian prince (thought to be Surena), AD 100, kept at The National Museum of Iran, Tehran.

Its rulers, the Arsacid dynasty, belonged to an Iranian tribe that had settled there during the time of Alexander. They declared their independence from the Seleucids in 238 BC, but their attempts to unify Iran were thwarted until after Mithridates I advent to the Parthian throne in about 170 BC.
The Parthian Confederacy shared a border with Rome along the upper Euphrates River. The two polities became major rivals, especially over control of Armenia. Heavily-armoured Parthian cavalry (cataphracts) supported by mounted archers proved a match for Roman legions, as in the Battle of Carrhae in which the Parthian General Surena defeated Marcus Licinius Crassus of Rome. Wars were very frequent, with Mesopotamia serving as the battleground. The family of the Persian Empire now goes by the name of Rahbar.
During the Parthian period, Hellenistic customs partially gave way to a resurgence of Persian culture. However, the empire lacked political unity. The administration was shared between Seven Parthian clans who constituted the Dahae Confederation, each of these clans governed a province of the empire. Suren-Pahlav Clan, Karen-Pahlav Clan and Mihran Clan were the most influential ones. By the 1st century BC, Parthia was decentralized, ruled by feudal nobles. Wars with Rome to the west and the Kushan Empire to the northeast drained the country’s resources.
Parthia, now impoverished and without any hope to recover the lost territories, was demoralized. The kings had to give more concessions to the nobility, and the vassal kings sometimes refused to obey. Parthia’s last ruler Artabanus IV had an initial success in putting together the crumbling state. However, the fate of the Arsacid Dynasty was doomed when in AD 224, the Persian vassal king Ardashir revolted. Two years later, he took Ctesiphon, and this time, it meant the end of Parthia. It also meant the beginning of the third Persian Empire, ruled by the Sassanid kings. Sassanids were from the province of Persis, native to the first Persian Empire, the Achaemenids.

Sassanid Empire (226–651)

‘The Sassanid Persian Empire’ in 610.

The ‘Sassanid Empire’ or ‘Sassanian Dynasty’ ( []) is the name used for the fourth imperial Iranian dynasty, and the second Persian Empire (226–651). The Sassanid dynasty was founded by Ardashir I after defeating the last Parthian (Arsacid) king, Artabanus IV ( ”Ardavan”) and ended when the last Sassanid Shahanshah (”King of Kings”), Yazdegerd III (632–651), lost a 14-year struggle to drive out the early Islamic Caliphate, the first of the Islamic empires.
Ardashir I, led a rebellion against the Parthian Confederacy in an attempt to revive the glory of the previous empire and to legitimize the hellenized form of Zoroastrianism practised in south western Iran. In two years he was the Shah of a new Persian Empire.
The Sassanid dynasty (also Sassanian) (named for Ardashir’s grandfather) was the first dynasty native to the Pars province since the Achaemenids; thus they saw themselves as the successors of Darius and Cyrus. They pursued an aggressive expansionist policy. They recovered much of the eastern lands that the Kushans had taken in the Parthian period. The Sassanids continued to make war against Rome; a Persian army even captured the Roman Emperor Valerian in 260.
The Sassanid Empire, unlike Parthia, was a highly centralized state. The people were rigidly organized into a caste system: Priests, Soldiers, Scribes, and Commoners. Zoroastrianism was finally made the official state religion, and spread outside Persia proper and out into the provinces. There was sporadic persecution of other religions. The Eastern Orthodox Church was particularly persecuted, but this was in part due to its ties to the Roman Empire. The Nestorian Christian church was tolerated and sometimes even favored by the Sassanids.
The wars and religious control that had fueled The Sassanid empire’s early successes eventually contributed to its decline. The eastern regions were conquered by the White Huns in the late 5th century. Adherents of a radical religious sect, the Mazdakites, revolted around the same time. Khosrau I was able to recover his empire and expand into the Christian countries of Antioch and Yemen. Between 605 and 629, Sassanids successfully annexed Levant and Roman Egypt and pushed into Anatolia.
However, a subsequent war with the Romans utterly destroyed the empire. In the course of the protracted conflict, Sassinid armies reached Constantinople, but could not defeat the Byzantines there. Meanwhile, the Byzantine Emperor Heraclius had successfully outflanked the Persian armies in Asia Minor and attacked the empire from the rear while the main Iranian army along with its top Eran Spahbods were far from battlefields. This resulted in a crushing defeat for Sassanids in Northern Mesopotamia. The Sassanids had to give up all their conquered lands and retreat. This defeat was mentioned in Qur’an as a “victory for believers,” referring to the Romans, who were monotheists, in contrast to the pagan Sassinids. (Note: The official religion of the Sassanid empire was Zoroastrianism. It is not an Abrahamic/Semitic religion like Christianity or Islam, so it would be classified as “Pagan” by the followers of those religions even though it was monotheistic).
Following the advent of Islam and collapse of Sassanid Empire, Persians came under the subjection of Arab rulers for almost two centuries before native Persian dynasties could gradually drive them out. In this period a number of small and numerically inferior Arab tribes migrated to inland Iran. [3]
Also some Turkic tribes settled in Persia between the 9th and 12th centuries.[4]
In time these peoples were integrated into numerous Persian populations and adopted Persian culture and language while Persians retained their culture with minimal influence from outside.[5]

Persian philosophs and sciences

It’s sure that they were Muslim but no Arab.

770-840 A.D. Mohanmmad Khwarizmi
864-930 A.D. Mohammad ibn Zakariya AL-RAZI
870-950 A.D. Farabi
900-971 A.D. born in Khorasan Mohammad ibn al-Hasan Khazin
940-997 A.D. born in Nishapur Abul Wafa Mohammad AL-BUZJANI
940-1020 A.D. born in Tus Ferdosi Faren til den modern Persisk
953-1029 A.D. born in Afschana Al-Karaji IBN SINA
1048-1131 A.D. born in Nishapur Omar Khayyam
1058-1128 A.D. born in Khorasan
1099- 1177 A.D
Hamid Ghazali
1201-1274 A.D. born in Tus Nasir al-Din Tusi
1207 A.D. born in Balkh, Persia Mevlana Jalaluddin Rumi
1194 A.D. born in Shiraz Sa’di
1320-1389 A.D. born in Shiraz Shams-od-Din Mohammad Hafez
1380-1429 A.D. in Kashan, Iran Ghiyath al-Din Jamshid Mas’ud al-Kashi
Abu Bekr ibn Mohammad ibn al-Husayn

Iranians have always been interested in philosophic matters.
In the pre-Islamic period, philosophy was closely linked to theology, as indeed it also was in the early Islamic period.

Gradually, however, phi!osophy developed into a separate science, and most of the great Muslim philosophers were Iranians, although since they wrote mainly in Arabic, the universal language of Islam, they are often known in the West as Arab philosophers.
Iran adopted the Indian decimal system and numerals, transmitting them to the West as the “Arabic” numerals used today. Omar Khayyam wrote the most important medieval treatise on algebra, and systematized a very accurate calendar, which is the basis of the official Iranian calendar today.
Alchemy, the forerunner of chemistry, was widely studied, and Iranian alchemists discovered many important substances, including alcohol, and developed some of the apparatus used by modern chemists.
The philosophic tradition was kept alive by Sadr-od-Din Shirazi, who in Safavid times synthesized the various threads of Islamic philosophy into a comprehensive new system, and Sabzevan, a nineteenth-century philosopher who continued and revived the tradition.
Although scientific activity declined after the fifteenth century, the present century has seen a revival. Iranian scientists, at home and abroad, they are again making valuable contributions to mankind’s store of knowledge.

Muhammad Khwarizmi (770-840 A.D. born at Khwarizm, a town south of river Oxus in present Uzbekistan.)
(Uzbekistan, a city in Persia which was taken over by the Russians in 1873.)
Abu Abdullah Muhammad Ibn Musa al-Khwarizmi was an Iranian mathematician, founder of Algebra.
He is best known for introducing the mathematical concept Algorithm, which is so named after his last name.

Abu Bakr Muhammed ibn Zakariya al-Razi auch Ar-Razi, Rhazes (865-925 A.D.)
He born in in Raj, bei Teheran (Iran)
Razi was an Iranian alchemist and a philosopher

Farabi (870-950 A.D. born in a small village Wasij, near Farab in Turkistan)
Abu Nasr Mohammad Ibn al-Farakh al-Farabi along with Ibn Sina added much to what the Greeks taught in the theory of Music
His parents were originally of Persian descent. Known as al-Phrarabius in Europe, Farabi was the son of a general. He completed his earlier education at Farab and Bukhara but, later on, he went to Baghdad for higher studies, where he studied and worked for a long time viz., from 901 A.D. to 942 A.D. During this period he acquired mastery over several languages as well as various branches of knowledge and technology. He lived through the reign of six Abbasid Caliphs. As a philosopher and scientist, he acquired great proficiency in various branches of learning and is reported to have been an expert in different languages.
Farabi travelled to many distant lands and studied for some time in Damascus and Egypt, but repeatedly came back to Baghdad, until he visited Saif al-Daula’s court in Halab (Allepo). He became one of the constant companions of the King, and it was here at Halab that his fame spread far and wide. During his early years he was aQadi (Judge), but later on the took up teaching as his profession. During the course of his career, he had suffered great hardships and at one time was the caretaker of a garden. He died a bachelor in Damascus in 339 A.H./950 A.D. at the age of 80 years.

Muhammad ibn al-Hasan Khazin (900-971 A.D. born in Khorasan)
Abu Jafar al-Khazin may have worked on both astronomy and number theory or there may have been two mathematicians both working around the same period, one working on astronomy and one on number theory.
As far as this article is concerned we will assume that al-Khazin worked on both topics. There seems no way of being certian which position is correct.

Abul Wafa Muhammad AL-BUZJANI (940-997 A.D. born in Nishapur, Persia)
He flourished as a great mathematician and astronomer.
Abul Wafa’s main contribution lies in several branches of mathematics, especially geometry and trigonometry.
Ferdosi Faren til den modern Persisk ( 940-1020 A.D. born in Toos ) 329-416 A.H..>
Ferdosi was one of the greatest poets of Persian language. He gave a new life to Irans poetry.
His work is ShahNameh.
ShahNameh includes historical, heroic and fictional stories. Some of his other works like lyric,
fragment, quatrain and elegy are available.

IBN SINA (980-1037 A.D.)
He born in Afschana (bei Buchara; Usbekistan) and died in 1037 in Hamadan (Persien)
He was the most famous physician, philosopher, encyclopaedist, mathematician and astronomer of his time.
His major contribution to medical science was his famous book al-Qanun, known as the “Canon” in the West.
The Qanun fi al-Tibb is an immense encyclo- paedia of medicine extending over a million words

Mevlana Jalaluddin Rumi (born in 1207 Balkh, Persia)
The name Mevlana Jalaluddin Rumi stands for Love and ecstatic flight into the infinite.
Mevlana is one of the great spiritual masters and poetical geniuses of mankind and was the founder of the Mevlevi Sufi order.
Escaping the Mongol invasion, Rumi and his family travelled extensively in the Muslim lands, performed the pilgrimage to Mecca and finally settled in Konya, Anatolia (Turkey), where he succeeded his father in 1231 as professor in religious sciences.
He was introduced into the mystical path by a wandering dervish, Shamsuddin of Tabriz. His love and his bereavement for the death of Shams found their expression in a surge of music, dance and lyric poems, `Divani Samsi Tabrizzi’. Rumi is the author of a huge didactic work, The `Mathnawi’, and discourses, `Fihi ma Fihi’, written to introduce his disciples to metaphysics. If there is `Fihi ma Fihi’, written to introduce his disciples to metaphysics. If there is any general idea underlying Rumi’s poetry, it is the absolute love of God. His influence on thought, literature and all forms of aesthetic expression in the world of Islam cannot be overrated.

Omar Khayyam (1048-1131 A.D. in Nishapur, Persia)
Omar Khayyam’s full name was Ghiyath al-Din Abu’l-Fath Umar ibn Ibrahim Al-Nisaburi al-Khayyami.
Khayyam was an outstanding mathematician and astronomer and, despite the difficulties which he described in this quote, he did write several works includingProblems of Arithmetic, a book on music and one on algebra before he was 25 years old.
In 1070 he moved to Samarkand in Uzbekistan which is one of the oldest cities of Central Asia. There Khayyam was supported by Abu Tahir, a prominent jurist of Samarkand, and this allowed him to write his most famous algebra work,Treatise on Demonstration of Problems of Algebra from which we gave the quote above. We shall describe the mathematical contents of this work later in this biography.

Norooz in History of Iran
The first person who re-organized the calendar successfully was Omar Khayyam, the mathematician and astronomer of 5th century HG (11-12th A.D.). He drew a chart for the year and put the start of the year at the moment of Aries entrance to the house of Sun. He made a calendar of 6 months with 31 days, and 6 months with 30 days making a year of 365 days, and suggested the addition of 1 day every four years and also addition of a months every 13,000 years. This is the most complete calendar ever made. Khayyam called it ‘the Jalali Calendar’ because of ‘Jalal’ al-Din Malekshah Saljuqi, his patron king.
This calendar called the ‘Khorshidi’(Sun based) calendar, as oppose to the Arabic ‘Ghamari’ (moon based) calendar.

Although Khayyam was Iranian and he created this calendar based on the pre-Islamic calendar of Zoroastrians, it was not used widely in Iran until the 1925 AD(1304 HS) when Reza Shah Pahlavi ordered it to be used instead of ‘Ghamari’ calendar. In the process of finding names for the months, there are some interesting mistakes happened which are note-worthy.
Norooz, in word, means a new day. It is a new day that starts the year, traditionally in the exact astronomical beginning of the Spring, but it was not always like this!

Abu-Saiid-e-Abul-Kheyr (fl. 11th century) was an Iranian Gnostic.
He was born in Meehneh-a village in the old Khorasan. His father was a pharmacist who was a firm believer in the tenets of sufi mysticism. Abu-Saiid came to know sufi mysticism through the gatherings of sophists to which his father frequented. He was taught theology and literature in his hometown, as well as in the towns of Marve and Sarakhs. He then began practicing asceticism-the cleansing of the soul through self-denial, under the guidance of some great masters and teachers. This metamorphosed him into a complete Gnostic. Thereafter, aside from a short period of preaching in Neyshaboor,he spentmost of his life in his hometown of Meehneh.

Hamid Ghazali (1058- 1128 A.D. born in Khorasan, Iran)
Abu Hamid Ibn Muhammad Ibn Muhammad al-Tusi al-Shafi’i al-Ghazali an Iranian Philosopher.
His father died while he was still very young but he had the opportunity of getting education in the prevalent curriculum at Nishapur and Baghdad. Soon he acquired a high standard of scholarship in religion and philosophy and was honoured by his appointment as a Professor at the Nizamiyah University of Baghdad, which was recognised as one of the most reputed institutions of learning in the golden era of Muslim history.

Abu-Rayhaan-e-Birooni (1099-1177 A.D)
Birooni was an Iranian mathematician, astronomer, historian, and geographer

Shaikh Sadi Shirazi (1194 born in Shiraz)
originally named Muslih-uddin..He remained there for about 30 years, establishing his fame as a great Persian poet and popular writer. He took the name Sadi in honor of his patron Sad b. Zengi. Between 1226 and 1256 he traveled widely, visiting Europe, Ethiopia, Egypt, Syria, Palestine, Armenia, Turkey, Arabia, Iran, and beyond the Indus to Hindustan. In a prose work called The Gulistan (or The Rose Garden) he provided prose stories that touch on practical wisdom and moral questions in an easy and entertaining style.

Shams-od-Din Muhammad Hafez (1320-1397 A.D.)
A Classic Poet from Shiraz Hafez created the best literary and Gnostic concepts in the form of eloquent and pithy lyrics. His concepts surpassed those of other contemporary philosophers, thinkers and scholars.

Ghiyath al-Din Jamshid Mas’ud al-Kashi (about 1380-1429 Kashan, Iran)
Kashi was an Iranian mathematician and astronomer
Details of Jamshid al-Kashi’s life and works are better known than many others from this period although details of his life are sketchy.
One of the reasons we is that he dated many of his works with the exact date on which they were completed, another reason is that a number of letters which he wrote to his father have survived and give fascinating information.

Abu Bekr ibn Muhammad ibn al-Husayn Al-Karaji (953 – 1029)
Karaji was an Iranian Mathematician
It appears both as al-Karaji and as al-Karkhi but this is not a simple matter of two different transliterations of the same Arabic name.
The significance is that Karaj is a city in Iran and if the mathematician’s name is al-Karaji then certainly his family were from that city. On the other hand Karkh is one of the original suburbs of Baghdad which grew up outside the southern gate of the original city. The name al-Karkhi would indicate that the mathematician came from the suburb of Baghdad.

Nasir al-Din Tusi (1201-1274 A.D. was born in Tus, Khorasan and died in Baghdad)
He was an astronomer who worked at the Il-Khanid Observatory situated in Persia. In his astronomical studies, Al-Tusi was able to obtain an accurate value for the solar procession. In addition to his work on the solar procession, Al-Tusi attempted to come up with an alternative to Ptolemy’s system of epicycles.

Ancient Egypt Religion

Ancient Egypt Religion

The Gods, Osiris, Isis and Horus, Minor deities, The priests, Immortality, The Book of the Dead, Magic and Corruption

Beneath and above everything, Egypt was religious. We find it there in every stage and form from totemism to theology; we see Ancient Egyupt Religion influence in literature, in government, in art, in everything except morality.

Ancient Egypt Religion

Ancient Egypt ReligionAnd it is not only varied, it is tropically abundant; only in Rome and India shall we find so plentiful a pantheon.

We cannot understand the Egyptian or man until we study his gods.

In this part we will discover Ancient Egypt religion, gods, customes, influence and more.

Brief Look at the Code of Hammurabi

      In his position as King of Babylonia, Hammurabi managed to
organize the world's first code of laws and establish Babylon as the
dominant and successful Amorite city of its time. "Records written on
clay tablets show that Hammurabi was a very capable administrator and
a successful warrior. His rule spanned from 1792 B.C. to 1750 B.C.
When he became king in 1792, he was still young, but had already
become entrusted with many official duties in his administration"
(Grolier). In the early years of his reign, Hammurabi mostly
participated in  traditional activities, such as repairing buildings,
digging canals, and fighting wars. Yet later in his rule, Hammurabi
organized a unique code of laws, the first of its kind, therefore
making himself one of the world's most influential leaders.

      Hammurabi was primarily influential to the world because of his
code of laws. This code consisted of 282 provisions, systematically
arranged under a variety of subjects. He sorted his laws into groups
such as family, labor, personal property, real estate, trade, and
business. This was the first time in history that any laws had been
categorized into various sections. This format of organization was
emulated by civilizations of the future. For example, Semitic cultures
succeeding Hammurabi's rule used some of the same laws that were
included in Hammurabi's code. Hammurabi's method of thought is evident
in present day societies which are influenced by his code. Modern
governments currently create specific laws, which are placed into
their appropriate family of similar laws. Hammurabi had his laws
recorded upon an eight foot high black stone monument. Hammurabi based
his code on principles like, the strong should not injure the weak,
and that punishment should fit the crime. As for punishment, "legal
actions were initiated under the code by written pleadings; testimony
was taken under oath. The code was severe in it's penalties,
prescribing "an eye for an eye, a tooth for a tooth.""(Grolier). This
code of laws was able to be maintained by invoking the authority of
the gods and the state. Although the punishments were different than
those of today, the authority of the state (government) is similar.
Currently, punishments are issued through the state's law enforcement
system, comparable to the way punishment was determined and enforced
in ancient Babylon. In the code, crimes punishable by death required a
trial in front of a bench of judges. Included in these crimes were:
bigamy, incest, kidnapping, adultery and theft. There were also laws
similar to today. For example, a husband who wished to divorce his
wife, was required to pay alimony and child support. By creating the
world's first set of organized laws, Hammurabi constituted a model set
of moral codes for other civilizations to duplicate.

      "The code of Hammurabi is believed to have greatly influenced
the development of Near Eastern civilizations for centuries after it
was written"(Britannica). Although Hammurabi failed to establish an
effective bureaucratic system himself, his ideas were successful in
establishing laws in Babylonia. Since Babylon was the world's first
metropolis, the large population needed to be bound by a strict set of
organized civil laws. The way Hammurabi constructed his laws is
influential to the world today, because laws can be more easily
understood by the people.


"Code of Hammurabi." Encyclopedia Britannica (1989), X, 682.
"Hammurabi." Grolier Multimedia Encyclopedia (1994).
"Hammurabi." Compton's Encyclopedia (1990), XI, 225.