The primary objective of this article is to elucidate that a comprehensive understanding of Greek political thought necessitates an examination of its origins in Ancient Greece. Traditional scholarship in Greek political thought has typically assumed that it originated concurrently with philosophy and the establishment of the polis. In this research, drawing upon the visions of Eric Voegelin and Leo Strauss, we endeavor to establish a refined definition of political thought while challenging the aforementioned conventional assumption. It is argued that political reflection remains intimately intertwined with the theological-mythological beginning of thought in Greece. This theological-mythological mode of thinking initially found expression in the works of Homer and Hesiod, with these poets serving as the foremost intellectual authorities and initial educators of the Greeks. The Greeks, in their self-perception, viewed themselves through a lens of religion and in the mirror of gods and divine forces. Consequently, any exploration into Greek political thought must acknowledge the works of these poets as the seminal intellectual foundations of Greek thought. It is imperative to recognize that political thought in Ancient Greece did not commence with philosophy or the emergence of the polis, but rather with poetry and a distinct form of religious-mythical experience, namely theologia-muthologia.

Although ancient Greek physicians studied a great number of ocular diseases in their medical texts such as glaucoma, cataract, trachoma, chalazion, trichiasis, entropion, ectropion and pterygion, in ancient Greek art there were only few examples which represent ophthalmic diseases.These examples are found especially in portraits, and the ophthalmological disease is an important feature of the portrait of a depicted person. A majority of these portraits date back to Hellenistic times except for few examples dated in prehistoric years. Although votive limbs in the form of eyes were a common dedication in the shrines of ancient healing gods as the shrines of Asklepios and Amphiaraos, one could expect the presentations of ocular diseases; all these had no pathological sings. Nevertheless, these representations of ocular diseases should be distinguished from the monstrous figures of ancient Greek mythology which remind of ophthalmological pathologies such as the Cyclops who had one eye and Argos Panoptis with more than two, because these are fantastic figures of mythology far from reality.

Ancient societies conceived cure, disease, and death differently from modern societies. Ancient therapists often attributed diseases, pains, and deaths to supernatural causes, and thus, their cures were based on talisman, magic, spells, and supernatural forces. Ancient medicine also assigned a metaphysical origin to diseases in the first place, and a major part of their treatments were based on beliefs. In the ancient Greek thought, disease might arise from avenges of gods or as a result of their sufferings or a violation of a sacred taboo. Religious significance and myths of disease, death, and cure in Ancient Persia also imply their ontological position. According to Ancient Persians, Ahriman corrupted the world with evils and diseases. Creations of Ahriman find a place in human bodies, showing themselves as diseases. For them, medicine had an origin in Ahura. Thus, they make recourses to particular supplications (mantras) for healing and treatments. In this paper, I study diseases and healings from the perspective of Ancient Persians and Greeks.

In the Abbasid era, the translation movement provided the ground for familiarity of Muslim physicians with the main medical textbooks of the Greek medicine. Reviewing the books of medical history after Islam, it can be concluded that the roots of many post-Islam institutions in medical education originate from the conventional educational methods in the ancient Greece. In fact, Muslims adopted many methods of the Greeks in the field of theoretical education, while Muslims were influenced the least in the area of practical education. Muslims adopted the conventional methods of medical education in Greece, and also brought about some innovations in the field. Furthermore, in the first seven Hijrah centuries, the main educational sources in all levels, elementary to advanced, were Greek medical textbooks. However, Muslims were innovative in giving students’ examinations. Herein, we address the issue that along with getting familiar with the Greek medical textbooks, the Muslim physicians became acquainted with medical education approaches in the ancient Greece, and these methods became the origin of many medical education methods of Muslims.

Ancient Greek medical literature and ancient Greek art are two valuable sources, in order to be understood the concept of cephalic deformities and especially hydroceph-aly in Greek antiquity. Ancient Greek physicians considered hydrocephaly as a wider pathological phenomenon, than its definition by modern medicine. This difference probably is a result of the profound attachment of ancient Greek physicians to the theory of the four humors. On the other hand, ancient Greek artists represented human figures having the characteristics of many cephalic deformities among them also hy-drocephaly as we conceive it today either as the only pathological characteristic of the figure or as a secondary one.

The familiarity of Iranians with Greek myths is not so long. If we put aside a few exceptional cases of the past (such as Khajeh Nasiroddin Tusi's mentioning the myth of Sisyphus), we can say that Iranians' familiarity with Greek myths is limited to the contemporary period. It is in the contemporary era that the names of many mythological characters appear in the works of Iranian intellectuals, including Aga Khan Kermani and Ali Shariati. The intellectuals use Greek mythology to explain their thoughts. Likewise, contemporary poets (e.g., Shamlou, Atashi, Naderpour, and M. Azad) paid attention to Greek myths and were inspired by them in various ways. Among the Greek myths, the myth of Prometheus, Sisyphus, Icarus and Achilles have attracted the most attention of contemporary poets and inspired them. Poets like Shamlu and M. Azad took turned to Prometheus due to the similarity of contemporary poets’ mission (informing the mass of people) with this myth; Just as Prometheus steals the fire (the symbol of knowledge) from the gods and gives it to the people, these poets also consider it their mission to bring awareness to the society and the mass of people. This has sometimes even made some poets to identify with Prometheus. The myth of Sisyphus and Icarus are not the same and there are differences between them, but contemporary poets have taken them as symbols of failure after victory. In contemporary poetry, the two mythical characters have been a metaphor for the developments in the history of contemporary Iran, which is a history of successive victories and defeats. Unlike Prometheus, Sisyphus and Icarus, the beauty of the myth of Achilles was the main reason the poets, like Shamlu, paid attention to it.

The feminist movement in the West was shaped in protest against the patriarchal culture of the Enlightenment period. On the basis of scientific evidence, the author of this article maintains that the patriarchal beliefs of the modernity have been affected by the myth-makings of Ancient Greece, because the theories of the Enlightenment period preceded the European Renaissance, the slogan of which was returning to the Golden Age of ancient Greece. On this basis, the patriarchal attitude of Greek theoreticians, such as Homer and Hesiod, affected the philosophical-social theories of the Enlightenment period, and introduced women as secondary and subordinate individuals, the participation of whom is confined to only the private sphere, and are deprived of taking part in social and public spheres.

Since formation first state that manage tribal form than modem state we can see in there organization of space and power. Political organization are studding about of space activate to physical and special division. While political organization of power interested to read about power distribution from center to around.In the ancient greek political organization of space based on a system of city- state that firstly emerged in Summeria state and slowly develop in Greek. Reading historical source we could not assumption that exist of geography factors example Rivers, mountains and gulfs cause the formation of city state. But system a city state should search in tribal and ethnic prejudiced. In ancient Iran in spite of exist different ethnic, extreme population and abroad territoriality political organization of space based on different satrap, that based on region difference thus federalism emerged in ancient Iran.

In the mythology of nations, there has been a myth known as "the numen of poetry and art" and different cultures have samples for that. This numen has been the connecting point between human being and God (or divinities) that inspires poetry to the poet in an unconscious manner. The writer of this article has studied Shahnameh and Pahlavi literature to search for this myth in the culture of ancient Iran. The findings of the paper show that the inspiration function comes from Soroush and Nariosang and Soroushis only given the function of poetic inspiration in Ancient Iran.

China is one of the most important countries where many Persian manuscripts have been found. Qalanesi Nasafi’s Ershad is one of the meritorious books, most of whose manuscripts are available in China. In his preaching sessions in the fashion of oratorical literature, the author who belonged to the class of the preachers of his own time has mentioned many instances of ancient Persian poetry as a testament to the claims made. Therefore Ershad is a valuable treasure of the oldest Persian poetry; it also represents the different eras of the development of Persian poetry. Due to the importance attached to these testaments, the present article focuses on a discussion of them; the other focus of the article is to inquire about the poets’ names.