Volume 3
June
Issue 1
2016
INTERNATIONAL JOURNAL OF HUMANITIES AND
CULTURAL STUDIES ISSN 2356-5926
Money and Coin in Sassanid Period: A Historical Analysis
Dr. Abass Sa’adati
Assistant Professor in Persian Language and Literature, Islamic Azad University, Firuzkuh
Branch, Iran
Mohammad Sadegh Ahmadi
Lecturer, MA of Linguistics, Islamic Azad University, Firuzkuh Branch, Iran
Abstract
Iran territory, by a history of thousands years, inherently in terms of trade, economic exchanges, is among
the most important and interested countries for the researchers and numismatists. Sassanid coins are the
most common tool of transactions in much of the world trade by the time, minted in the mint or the mints
of the cities managed firstly by Imperial agents and then rented in continue. In this paper, the researchers
have fully studied all silver coins left by the various kings in Sassanid age. The scope of the research
contains all museums, libraries and all reliable Internet sites available to the researchers. The data
needed are wholly collected through the public and personal coins museums and all books and journals
written about the writings and images of Sassanid coins and the findings including the images and
writings are finally compared to achieve the end result.
Keywords: Coin, Silver up, Sassanid.
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Introduction
It can be noted that “coin” is a small and rich instrument which the necessity for recognizing it in terms of
type of metal, images, place of coinage, type of script, date of coinage, tools of coinage etc. comes into
attention. On the other hand, identification of religion, economy, customs, art, policy and, in general,
culture and civilization will not be possible except through a precise study on images, language, script and
writing on the discovered coins.
Therefore, in this article we focus on silver coins obtained from kings of Sassanid’s period and recognition
of language and writing changes of them which entail, admittedly, valuable results in terms of gathering
information about economy, history, culture, social and political relations. Selecting silver coins is merely
due to diversity of silver coins minted by Sassanid kings and their public application and use; unlike the
gold coins which were minted in small scales, according to the researchers’ point of view, or in many
cases no coinage has happened in this regard.
Research significance:
Perception of what is known as historical background of every nation reminds us of the motto “past to
enlighten the future”. As the most authentic and documentary historical evidence, coin can help us out for
untold and undiscovered subjects. The aim of this research is conducting a structural and conceptual
analysis of scripts on the coins of Sassanid’s period and achieving some new results such as language
changes and historical and economical facts created within Sassanid dynasty. The coins minted in this
period of time and even coins which were minted after the fall of Sassanid dynasty and entrance of Islam
into Sassanid Empire are derived from genuine Iranian Techniques and arts, but for a long term it
remained without any structural and superficial changes and only the writing has changed into Kufic and
eventually into Arabic with which the public were provided.
Studying all coins of this period, particularly where local rulers are of attention, is a very difficult job and
most of the coins are inaccessible so that some of them only mentioned in books and there are a few in
oversea museums. The books compiled in this regard are not updated due to occasional discovery of new
coins and this makes analyzing process more difficult. The majority of the country’s museums do not
contain all Sassanid coins and in some cases there is no specific arrangement for recognizing them. Thus,
inexact distinction and recognition of them can lead to improper results and deviation from facts and
realities.
Literature review
A. Coin
Coin refers to as a piece of metal with specific weight and carat on which the formal emblem of a country
or government is established. Coin is made of different metals like gold, silver and copper as well as
alloys such as bronze which its initial principles, after experiencing nearly thirty centuries of human
history, have still remained steadfast. Based on Persian encyclopedia, by Gholam Hossein Masaheb
(1966), coin is a piece of metal normally a disk of gold, silver, nickel, copper and aluminum which is
minted by a government in a specified shape and size and value of which is guaranteed by the
government and it runs this piece as money. “Sekeh” is derived from Latin word “Sektum” which means
“shield”. Some believe that it is derived from Cycle, Shikel or Shiqel of Torah which was Syrian and
Palestinian currency. In Dehkhoda Dictionary Coin is defined as “method, plows, character, cloth, street,
palm, a piece of iron on which a conventional image is carved”. Therefore, it can be mentioned that coin is
a piece of metal with a specified value and exchangeable which its carat and weight is guaranteed by the
government and is used to do different trades and transactions.
General visage of a Sassanid Coin
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In the below figure (No. 1) there is a sample of Sassanid coin representing all details which is useful for
more accurate study and limpid imagination of images, figures, symbols and script on the coins because a
universal picture can be made in the mind about Sassanid coins.
Figure No. 1
The study and survey on the coins obtained from Sassanid era shows that these details and elements are
occasionally more or less, sometimes with a little differences and sometimes it may be faded away. For
example, there are symbols or emblems in shape of three stars, crescent, and stars on four sides (up, down,
left and right) of a coin and a double chain circle rather than a single chain circle is seen on some coins
related to this era.
Symbols employed in Sassanid coins:
In general, examining and concluding all details on the coins obtained from Sassanid kings, all
information included on the reverse and obverse of Sassanid kings’ coins can be summarized as follow:
Obverse of a coin:
1. Kingship symbol on the middle of the coin next to the crown
2. Kingship symbol on the crown’s ball
3. Kingship symbol on the king’s shoulder
4. Symbol of king’s successor on the king’s shoulder
5. Moon crescent and a star on the ball of king’s crown
6. Three point in the middle of the coin
Reverse of a coin:
1. Kingship symbols on column of a fireplace
2. Kingship symbols on the left hand of fireplace flames
3. Kingship symbols on the right hand of fireplace flames
4. Symbols of king’s successor on the right hand of fireplace flames
5. Moon crescent above king’s head or/and God
6. Three points on column of fireplace
7. Symbol of king’s successor on fireplace column
8. Three points on the right or left side of fireplace flames
Probably, Fireplace indicates a symbol of religious status in Sassanid coins and two Sassanid guards
watch this ideology. On the king’s crown one of the kinds of Ardeshir I, Shapur I and Shapur II’ coins
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there was the avatar of Ahura Mazda and on Bahram I’s crown there was radius on Mitra’s head and on
Nersy’s, Shapur III and maybe Hurmozad Ardeshir’s crown there was Anahita and on kingship crown of
Bahram II and Hurmoz II and one of the coins of Shapur I can be seen. Therefore, the images on the
obverse and reverse sides of Sassanid coins exactly indicate vicissitudes created in the ideology and
changes appeared in Sassanid art. (Lukonin, 1384, 253)
Images used on the coins
a) Obverse of the coins
On Sassanid coins, the king’s picture is seen which his face is almost always towards right. Every king
owned his own special crown, but some kings had different crowns. Sometimes, on Sassanid coins, king
of the kings’ image or/and a trilogy image of king of the kings, lady of the ladies and king’s successor
were drawn which this combination was exclusive for Bahram II’s coins.
b) Reverse of the coins
On reverse side of the coins a fireplace is created in which flames are obvious. There is the image of
king and queen or king and prince or one the Zoroastrian gods: Mitra and Anahita; but from the
meiddle of Sassanid period onwards two magi are seen on two side of fireplace. On the back of the
coins obtained from Hormoz II period the image of gods, probably Ahura Mazda is seen in the fire.
On one type of coins of Ardeshir I, Shapur I and Shapur II usually the image of Ahuram Mazda was
minted on the back of coins along with kings’. But in Shapur I and II image of Ahra Mazda is seen.
From Hormoz period on two images of gods are appeared in the fire which it remained, more or less,
to Belashad period.
On coins of Hormuz I, Bahram I and Bahram II the image of Mitra is seen. But on coins of Bahram I
there are beams around Mitra’s head.
in early days, Sassanid Kings: Shapur III or maybe Hormoz Ardeshir , particularly on Narseh coins,
the image of Anahita is seen which was the symbol of god of war and victory. After Shapur II some
alterations have occurred in its features so that the god of war and victory was replaced with the god
of love, water and herbs.
On coins of Bahram II, Homorz II and one of the kinds ofShapur I’s coins the image of Verethragna
or Bahram has been drawn consisting wings which are the symbol of Verethragna one of primary
manifestations of divine charisma in the king of the kings. This image was initially portrayed by
Bahram II on his coins. (Biyabani, 1995:135)
Script on back and front of the coins
Name of king and his title has been mentioned on the coins. From Qubad I period (from 488 to 531
A.D) onwards only the name of king and after that the word “Ebzon” meaning “more” were
mentioned and in Khosro Parviz period from 591 to 628 A.D the word “Farah” meaning “splendor”
has been added. In period of the same king the word “Abad” meaning “dignified” has been minted.
Titles used on coins
The title of “Malka Malakan” meaning “King of the kings” was common and well-recognized in
Achaemenian period (330-550 A.D) and it definitely belongs to Iranian heritage. Logically, I t can be
accepted that by “gods” they mean Zoroastrian “gods”; because this word is a fundamental sign for
Zoroastrian gods. Therefore, the mentioned title refers to the claim that the early kings of Sassanid
period have a divine origin and race. The primary Sassanid kings considered themselves as having
divine origin and race and their kingship also was derived from divinity.
Sasaians believed that Ardeshir I and his decedents are Alheim and this is probably concerned to
Zoroastrian religion and region of Pars. Bababk and Ardshir I was powerful kings who had intimate
relation with Anahid fireplace in Pars Lack. Basically, they were considered as spiritual kings who
worshiped Anahid and because this temple was located in Fars/Pars, it became a main part of early
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empire publicity. Ardshir I, enjoying this religious ritual and thereby gained power, held absolute
kingship and spiritual power in the empire. It means that he turned into a perfect ruler; no doubt the
reason for losing such title was emergence of Kartir and his fight in the structure and organization of
spiritual hierarchy of Zoroastrian religion. Kartir tablet indicates his growing power by which from a
simple Hirbod he reached to magus, Urmazd magus and eventually at the time of Bahram II he
became magus and Homag Shahrdad and guardian of religion and more importantly the guard of
fireplaceof Anahid. Sassanid kingship lost its religious power due to Kartir struggles and attempts, but
wasn’t clear at that time. In Narseh period (239-303 A.D) in which Kartir power was limited, king’s
power and obligation was determined by clergymen, but according to the titles on the coins, it seems
that the kings transited the main part of their religious power to clergymen (Daryaei, 2005, 116).
According to the scripts of Zoroastrian middle-Farsi, Ādurbād-ī Mahrspandān was a clergyman who
crossed fire test to prove his righteousness and real principles of Zoroastrian religion among
competitors and Zoroastrian sects in that time. But his expressions strengthened Zoroastrian religion
and more than that spiritual hierarchy of Zoroastrians. From 379 to 438 A.D the origin of Iranian
kings is not considered religious and none of them is of divine nature. The expression “image of
gods” disappeared from Sassanid coins and it is right on the time that there is no tablet written for the
kings. They only dealt with worldly tasks and served as good Zoroastrian kings. The following titles
were used in Ardshir II and Bahram IV period: “Mazda-worshiper master… king of the kings of Iran
and Inran. In the fifth century, Yazdgerd I and Bahram V used another title: “Mazda-worshiper
master… king of the kings of Iran”. Change in the kings’ titles on Sassanid coins was not only due to
that the kings changed their minds, but also due to their defeats at wars and Zoroastrian formations
gained power. Sassanid kings whose antecedents imagine being of divinity and clergymen who
served Anahid temple, became worldly rulers at the end of fourth century. The kings in late fourth
century couldn’t claim as the first Sassanid kings.
On reverse side of primary coins of Sassanid kings, the word “Arthur” meaning Azar or fire along
with king’s name was minted and from Bahram V period (from 421 to 439 A.D) only name of king
has been mentioned. The place of coinage has been noted until Bahram IV perioid from 388 to 399
A.D and from this king period and his successor, Yazdgerd I and Behram V, onwards the place name
was mentioned in abbreviation. From Piruz I (from 459 to 484 A.D) onwards the kingship date was
entered on coins and from Jamasb period onwards also the date of coinage was mentioned.
Methodology:
In order to conduct this research, economic, cultural and social relations changes can be considered as
independent variable and changes on the coins can be mentioned as dependent variable.
This research deals with a systematic and accurate survey on money and coins of Sassanid period and
no hypothesis can be defined for it and comment on its accuracy using statistical methods. But in case
of research questions the following items are represented: whether coinage and using coin as money
went under changes during Sassanid period and after that? If yes, how, why and with what quality
they happened?
Coinage in the Sassanid period
The oldest coins of Persian princes are made around the late 3rd century B.C. and about thirty kings had
kingdom in the region to 210 A.D. The coins of the first rulers are with images of the kings that have hats
of the Achaemenid kings on their heads. There is a fireplace’s image on the back of coins and there is the
image of a flag in one side of it and the Persian king’s image in praying in front of the fire; the king is
head of the religion. Writing on Persian coins started since the coronation of Artaxerxes (224 A.D.) on
period of Sassanid coins mintage and ended in the fall of this dynasty (652 A.D.). In this period several
kings reigned so that some of them reigned just for a few months and some of them like Khosrow
Anushiravan reigned for nearly half a century. Therefore they minted various coins. According to coins of
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different kings, we could find more on the events of the period and customs of the kings such as faces of
the kings, types of crowns, decorations of dresses, makeup hair and face, handwriting and its evolution,
titles of kings, their authorities and names of mints. Since the reign of Bahram V (391-420 A.D.), names
of cities were minted on the coins. The Sassanid coins have images of types of crowns, makeup hair and
face and precious jewels on the crowns. On the back side of the coin, there is usually an image of a
blazing fireplace that two guards including king, crown prince or two princes are around. Of course, on
the back side of some golden coins there is an image of the queen or goddess that light is emitting around
her head. The scripts on the coins are Sassanid Pahlavi script and titles of Sassanid kings. There are some
remarkable coins for this period such as coins of Ardeshir I, Shapur I, Hormuz II, Bahram II with his
Queen and crown prince and Queen Pourandokht. On coins of Queen Pourandokht, there is an image of
the Queen with her curly long hair that covered by jewel flowers and with jewel crown on her head. The
coins of Bahram II and his Queen as a first coins by the image of Queen on them have two types of
crowns, the first one is a circular and completely jeweled crown and the other is a long crown with a
boar’s head in it and jewelry around it. The images of the golden coins of Khosrow Anushiravan are
mostly all face. In the period of Sassanid Empire, the area of the country had reach the Oxus and the
Caspian Sea from north, the Sindh and Punjab from east, the Oman Sea and Persian gulf from south and
Syrian and Arabia from west. The major cities of the period in which the coins were minted include
Ardeshir Khoreh in the current Firuz Abad in the Fars Province, VehArdeshir near the Ctesiphon,
Ardeshir Ramhormoz in the Khuzestan, Rio Artaxerxes in the Arjan of the Fars, Neyshabour in the
Khorasan, Jundishapur in the Khuzestan, Abar Qobad in Khuzestan and VehQobad in Ctesiphon. For
coinage, pieces of metal such as gold, silver or copper with a certain weight was being placed between
both sides of the coin and it was hit firmly and in a controlled manner by a hammer. The die was a mold
with two separate parts that was being provided by a firm metal such as copper or Steel. The images and
the scripts were being engraved reversely. Usually the mints were in all cities and important centers and
sometimes due to various celebrations and victoriesthe coins were being minted as medals and memorials.
Money and Coin in the Sassanid period
The remarkable classification of Sassanid coins is thanked to attempts and works of Great Austrian
numismatist, Robert Gable. His systematic and methodological approach in the study of coins not only in
the study of Sassanid coins but also in recognition of Kushan coins is suitable. Along with him, other
researchers with releasing of works about rare and unknown Sassanid coins assisted Numismatic of that
period and for this reason, now we have an overview about Sassanid Numismatic plan. The study on
Sassanid coins is undoubtedly done so much but due to analytical shortages in works of these researchers,
new and more comprehensive view is necessary. Maybe other secrets could be revealed about these coins
in a new view. Also, Sassanids have invoked ancient traditions which could be obvious and tangible in
designing the coins. Also, they kept Hellenistic style1 in the weight of their coins. The Sassanid initiative
1
The Hellenistic-Persian style in Iranian urbanism formed by combination of two philosophies and two cultures: one
philosophy was on material origin of state formation and the other was on spiritual origin of formation of the state.
In first philosophy that was Iranian the power of the state was divine and heavenly with the support of the Magi, so
wasalong with Zoroastrianism.But in second philosophy power of the state was from authority of the social
contract and so it is terrestrial.The Seleucidfor its consolidation and extend its dominance on conquered lands
stablished 400 new cities that the most popular of them is city of a Hundred Gates near current Damghan. The
Hellenistic-Persian cities were placed under vicinity to major roads, vicinity to military fortresses or old cities and
strategic importance. New cities of the period, according to Greek meaning, were center of trade and, according to
Persian meaning, were extended commercial and industrial relations with villages under the influence and the city
was called a castle city and contiguous villages. The space-physical structure of The Hellenistic-Persian stylenew
cities, like classical age, was Hippodamus and network of chess junctions with human scale. The Hellenistic-Persian
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in the coinage was a round metal plate which was a thin plate. The obverse of the coin was for an image of
the king and its reverse was always for an element or symbol of the religion. The material of these coins is
gold, silver, bronze or an alloy of tin and lead. As mentioned, the gold coins were being said as Dinar and
the silver coins as Dirham. The weight of Sassanid Dirham was 3.65 to 4.3 grams. The smaller Dirham
units were being included half Dirham, 1.6 Dirham or Dong and bigger units were being included four
dirhams. The bronze coins didn’t have exact weight standard and their cheapest coin was a Doit. The
weight of Sassanid golden coins in 3rd and 4th centuries was like roman coins. One of characteristics of the
Sassanid coins was their similar images and obvious face of the rulers in them. Sassanid coins have
several images, and by a detailed study on the images one could find about face, custom, makeup hair and
beard and omaments that used in them (Sarafraz,18-11 8811 ،). Sassanid such as their ancestors,
Achaemenids were minting golden coins which called “tens”. Due to their extensive trade ties with Rome
and for reaching a necessary creditability in coining the specie, they were using weight standard and the
alloy of Roman money (Monfared, 88 :8811 ،). The changes in the face of images in Sassanid coins
doesn’t relate to Iranian national traditions. These changes reflect the rejection of Parthian dynasty,
challenge with arch-enemy, the Roman, and focusing on the religious ideas of Zoroastrianism. The halfface image of the king and drawing method of king’s titles near the border of the coin were from Roman
tradition. One of the most important characteristics and allocations of the Sassanid coins is the date of
their coinage that many ambiguous issues of the period become apparent by reading and studying the date.
The Sassanid coins were the most common medium of exchange in the much of the world of the time and
there were mints in each city of Iran that at first the mints were being managed by imperial brokers and
then were being leased (Azami81 :8831،). Most of the Sassanid coins are kept in the Hermitage state
museum2 and in the history state museum. Using circular margins as a symbol of factionalism is one of the
characteristics of Sassanid coins (Schindel, 812 :1112 ،). The followings can be seen on the Sassanid
dirhams: signs of determination of image area from the coin’s edge, coin’s edge, faces, crown, dresses and
jewelry and symbols and scripts of obverse and reverse of the coins (Gholizadeh, 6 :8818 ، ).
Table (1): Coins of Sassanid Kings
Nb.
Name of King
Kingdoms
period
1
Ardeshir I
224-241
A.D.
2
ShapurI
241-272
A.D.
Image of Script of coin
coin
Obverse
“Mazda worshiper, the
god, the king of Iran and
divine race, Ardeshir” in
Pahlavi script
Reverse
“Son of God, King
Papak”
and
“NouraziArdeshir”
meaning to “Fire of
Ardeshir” in Pahlavi
script
“Mazda worshiper, the “NouraziShapoheri”
god, the king Shapur of meaning to “Fire of
Iran that has face from Shapur” in Pahlavi script
gods” in Pahlavi script
style city like Persian city and the Greek city-state was for privileged social classes and just the people close to the
Seleucid and Greek aristocracy and the natives near them were lived in the cities and the other people lived in the
districts around the cities.
2
The Hermitage museum in St. Petersburg, Russiawith 3 million artworks is one of the biggest museums in the
world and is one the oldest art galleries and museums of human history and culture in the world.
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3
Hormuz I
272-273
A.D.
4
Bahram I
273-276
A.D.
5
Bahram II
276-293
A.D.
6
Bahram III
293 A.D.
\
7
Nursi
293-303
A.D.
8
Hormuz II
303-309
A.D.
9
Shapur II
309-379
A.D.
10
Ardeshir II
379-383
A.D.
11
Shapur III
383-388
A.D.
12
Bahram IV
388-399
A.D.
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“Mazda worshiper, the
god, the great king of
Armenia, Ahouramazd”
in Pahlavi script
“Mazda worshiper, the
god, the king Bahram of
Iran and Aniran that has
face from gods ” in
Pahlavi script
“Mazda worshiper, the
god, the king Bahram of
Iran and Aniran that has
face from gods ” in
Pahlavi script
“Mazda worshiper, the
god, the king Bahram of
Iran and Aniran that has
face from gods ” in
Pahlavi script
“An Aryan, Mazda
worshiper and ruler of
Sakestan, Tourestan and
India to Sea border” in
Pahlavi script
“Mazda worshiper, the
god, the king Hormuz of
Iran and Aniran that has
face from gods ” in
Pahlavi script
“Mazda worshiper, the
god, the king Shapur of
Iran and Aniran that has
face from gods ” in
Pahlavi script
“Mazda worshiper, the
god, the king of Iran and
the gods, Ardeshir” with
the term “benefactor” in
Pahlavi script
“Mazda worshiper, the
god, the king of Iran and
the gods, King Shapur”
with titles “Just” or
“Son of Shapur” in
Pahlavi script
“Rameshtri” meaning to
“Relaxing the country”
“NouraziOharmazdi”
meaning to “Fire of
Ahouramazda”
in
Pahlavi script
“NouraziVarhan”
meaning to “Fire of
Bahram” in Pahlavi
script
“NouraziVarhan”
meaning to “Fire of
Bahram” in Pahlavi
script
“NouraziVarhan”
meaning to “Fire of
Bahram” in Pahlavi
script
“NouraziNursi” meaning
to “Fire of Nursi” in
Pahlavi script
“AtoriziOharmazdi”
meaning to “Fire of
Hormuz” in Pahlavi
script
“NouraziShapoheri”
meaning to “Fire of
Shapur” in Pahlavi script
“AtoriArdeshir” meaning
to “Fire of Ardeshir” in
Pahlavi script
“AtoriShapoheri”
meaning to “Fire of
Shapur” in Pahlavi script
“Bahram
and
just
Bahram” or in some
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13
Yazdgerd I
399-420
A.D.
14
Bahram V
15
Yazdgerd II
420-438
A.D.
438-457
A.D.
16
Hormuz III
457-459
A.D.
17
ParvizI
459-484
A.D.
18
Balash
484-488
A.D.
19
Qobad I
488-497
A.D.
20
Jamasb
497-499
A.D.
21
Qobad I
499-531
A.D.
22
Khosrow I
531-579
A.D.
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and “Mazda worshiper,
the god, the king of Iran,
Bahram” in Pahlavi
script
“Mazda worshiper, the
god, the king of Iran and
the
gods,
KingYazdgerd”
in
Pahlavi script
-
-
coins, without script with
place of coinage in
Pahlavi script
“RastAoraiYazkerti”,
“Yazd
KertiMaleka”,
“MalekanMaleka”,
“Rameshtri”, “Yazdkert”
and in some coins,
“Fire”, “Ato der heran”
in Pahlavi script
-
“Great
Mazda
worshiper,
King
Yazgerd” in Pahlavi
script
“Brave Hormuz” in
Pahlavi script
“Worshiper, Yazdgerd”
and “Yazdgerd” with
name of place of coinage
in Pahlavi script
“Hormuz” and name of
place of coinage in
Pahlavi script
“Mazdisenkedipirooz”
“Parviz” and name of
meaning to “victorious place of coinage in
and
great
Mazda Pahlavi script
worshiper” and in some
others of the coins,
“victorious
Mazda
worshiper, the god” in
Pahlavi script
“Deserve kingdom of “Balash” and place of
Balash” and in margin coinage in Pahlavi script
of some coines “Balash;
a good king” in Pahlavi
script
“Qobad” with “further “Qobad” and Place of
or Afzoot” in Pahlavi coinage in Pahlavi script
script
“jamasb” in Pahlavi “fire” with Year and
script
place of coinage in
Pahlavi script
“Qobad” with “further “Qobad” and Place of
or Afzoot” in Pahlavi coinage in Pahlavi script
script
“Heoseroodeh
or “Khosrow as annihilator
khosrow”
meaning of fear in the world” and
“Euphonious and Well- place of coinage in
known” in Pahlavi script Pahlavi script
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23
Hormuz IV
579-590
A.D.
24
Bahram VI
590-591
A.D.
25
Vestham
591-595
A.D.
26
Khosrow II
595-628
A.D.
27
Qobad II
628 A.D.
28
Ardeshir III
628-630
A.D.
29
Shahrbaraz
630 A.D.
30
Pourandokht
630-631
A.D.
31
Azarmedokht
631 A.D.
32
Khosrow III
631 A.D.
33
Hormuz V
34
Khosrow IV
631-632
A.D.
632 A.D.
35
YazdgerdIII
632-651
A.D.
“further”
script
in
Pahlavi “Arman” meaning “taste
and Khoreh” and place
of coinage in Pahlavi
script
“VarhanAzoun
or Place of coinage in
VarharanAfzoono”
Pahlavi script
meaning
“further
Bahram” in Pahlavi
script
“Victorious Vestham” "Victorious
and “further” in Pahlavi Vesthamrepresents the
script
revolt and victory” and
Name and place of
coinage in Pahlavi script
“further khosrow” and “Khosrow as annihilator
the term “superb” for of fear in the world” and
factionalism and in place of coinage in
some coin, “strong Iran” Pahlavi script
in Pahlavi script
“Qobad” in Pahlavi Place of coinage in
script
Pahlavi script
“Mazda worshiper, the Place of coinage in
god,
the
king Pahlavi script
Artaxerxes” in Pahlavi
script
“Baraz” in Pahlavi Name and place of
script
coinage in Pahlavi script
“Bouran or Bourano” “fire” in Pahlavi script
and the term “Farah
Afzootia or furthermore
splendor” in Pahlavi
script
“Azarmedokht”
and “fire” in Pahlavi script
“furthermore splendor”
in Pahlavi script
“Khosrow” in Pahlavi Year and place of
script
coinage in Pahlavi script
“Hormuz” in Pahlavi Year and place of
script
coinage in Pahlavi script
“Khosrow” in Pahlavi Year and place of
script
coinage in Pahlavi script
“Yazdgerd” in Pahlavi Year and place of
script
coinage in Pahlavi script
Trade in Sassanid Empire
Centralization of Sassanid state made significant changes in the trade of the period and in addition, the
independence of convoy cities, Syria and Mesopotamia was vanished. Under Sassanid the commercial had
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been organized very well with a legal hierarchy. Sassanid was used earthen stamps for selling products
(Wilson,861 :8888 ). The discovery of the Sassanid stamp in the excavations of “Manteau” in Sri Lanka
reflects trade relations of Iranian merchants with distant lands. Also, the signs of the Sassanid international
trading scope have been observed in Africa; the discovered coins in there verify this claim. The remaining
itineraries of the Sassanid period imply on continuity of trading roads which continued from Syria and the
south of Mesopotamia to conjunction area of Tigris and Euphrates; this road was used in period of Parts.
While the duties and tariffs were received along all roads. Romans and Parthians were replaced by the
Byzantines and the Sassanid respectively in competence for controlling the trade (Grishman, 128 :8818 ،).
Contrary to continual wars, fairs and markets were held along the major roads and the volume of trade
constantly was raised up. It could be understand from the Syrian rights books and Pahlavi’s “Madigan-ihazardadestan” that the Sassanid trade was under control of the commercial unions, companies or families
which were experts on rules and regulations governing the purchase and sale of goods. Of the division of
property and inheritance laws just have remained very little in the law books. It seems the public
ownership of goods, land and homes was more common than the private ownership of them. At first,
instead of trading, the trade was on monetary system. The Sassanid state was used high grade silver coins
as money, even for Turfan currency of Turkmenistan. Even these coins were valuable for trade with the
top regions of the Volga in Russia and black sea. The later trade continued in Islamic period on a larger
scale. The Sassanid silver dirham became a sample for other money in east, especially with Hephthalites
and the money in unit of Bukhara. During the long rule of Sassanid, this coin, under the influence of
political issues, became cheap. Taxes and high interest loans were restrictions of Iranian commercials in
Iran of Sassanid period. The commercials were not in the upper classes of the society. Contrary, they had
more respect in central Asia. In the Sassanid period landowner lords were on top of society, of course, in
districts such as Bukhara and Samarkand, the commercials had the most important influence in all
governmental matters (Christian San,828 :8828 ،).
Conclusion
In the Sassanid period, the trade became an essential and decisive element of policy. This means that the
Sassanid understood by heritage of ancestors, they could use the trade as a better tool to overcome old
rival, eastern Roman Empire. According to long wars of Iran and Romans, it can be said they had
approximately equal political and military powers. For this reason, the wars between these two powers
always were attrition and no one was real victory of battleground. Thus the trade was the only action could
determine the victory of these disputes.
The number and abundance of Sassanid mints shows development of monetary transactions of that period.
Strict control and supervision of Sassanid kings on material, karat and images of coins and also their
control on their amounts show the key importance of them and competence of these coins with coins of
other states especially Roman empire in international markets; because determinant of real victory was
quality and standard of the coin. So minting the coin with one form and one unit facilitated internal and
external exchanges and made Iran’s commercial and Iranian commercials as masters of the period. On the
other hand, collecting taxes in cash and ease of counting it helped the central government very well.
Furthermore, using various stamps in this period led to produce known goods without cheating in weights
and amount, stealing, tax evasion and also it caused reduction of the state responsibilities in control of
economic acts, so that the resulted economic immunity bring progress and prosperity of commercial and
trade to the top at this period.
Suggested areas for future research
Engraving and inscriptions and all images and scripts on coins show that Iran as the cradle and the
birthplace of human civilization and by people full of high thoughts which achieved from spiritual and
monotheism beliefs began its history. In the vast land of Iran there are bright rays of wisdom and mental
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more than anywhere that it is manifestations of the great god and the world is turned in Iran that was
conducted by strong and creative leaders. This lighting shone across the country and collected the large
and small, wise and foolish under the flag of a state and made benefits for all of them. So it can be said the
promotion and development began by history of Iran and gave real meanings to history of this country.
The unity rooted in the principles of Iranian life and dominated him/her on the world and took effect
his/her command. So for interest and relying on these principles, Iranian reached to an importance and
character to become distinguished and elite respect to other nations and people. Historically, and with
approval of researchers and scientists of various sciences, exploration all these just could be obtained by
study on images, symbols and scripts on coins which is one of the most unmatched remained documents.
This work just could be done by effort and perseverance of promising and interested researchers and
scientists of our dear country. Although remarkable books, papers and scientific works have been
produced in internal and international levels, a principled and rigorous linguistic study on minted coins of
other ancient dynasties such as Achaemenid, Seleucid, Parthian and periods of after the arrival of Islam in
Iran reveals the great evolutions of all affairs of the life of this nation.
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References
1. Azami Sangsari, Cheraghali, Evolution of Coins in Iran from Acheamanid period to the early
Islamic period, Art and People Journal, 1349
2. Bayani, Malekzadeh, Coin History, Vol. 1, Tehran University Publication Institute, Tehran, 1374;
3. Christine San, Arthur, Iran in Sassanid Period, Rashid Yasami, Tehran, Ibn Sina, 1351;
4. Daryaei, Touraj, Sassanid Kingship, Translated by Morteza Saghebfar, Tehran, Ghoghnoons
Publication, 1384;
5. Gholizadeh, Khosrow, Stylistics of Sassanid coins, Peyke Noor, No. 5, 1383,
6. Grishman, Roman, Iran from the beginning to Islam, translated by, Mohammad Moin, 15th ed,
Tehran, Scientific and Cultural Publications, 1383;
7. Lukonin, Velademir Garigorich, Iranian Sassanid Civilization, translated by Enayatollah, Reza,
Scientific and Cultural Publications, 1384;
8. Masaheb, Gholam Hossein, Persian Encyclopedia, Tehran, Vol. 1, 1345;
9. Monfared, Afsaneh, Sassanid Coins, Information and Library Journal, No. 172, 1382;
10. Nikolaus, Schindel, Originally Published, Iranica antique, 2005
11. Sarafraz, Ali Akbar and Freidun Avar Zamani, Iranian Coins from the beginning to the moment,
Tehran, Samt Publications, 1388
12. Wilson, J. Christy, the history of Iranian industry, translated by Abdollah Faryar, 1 st ed., Tehran,
1317.
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