During the first half of the 1st millennium B. C, the inscriptions of the Neo-Assyrian Period from Ashur-nasirpal II (866) to Ashurbanipal (639 B. C. ), had referred to Ellipian kingdom for ca. 250 years. The first recorded of interaction between Assyria and Ellipi dates back to 866 BC, and certainly before which Ellipi was exist, because the royal Assyrian inscriptions mentioned only to such areas which they have political skirmish. Researchers of hundred years ago introduced the Ellipi kingdom as located in the east of neo-Assyrian empire reading of Assyrian inscriptions; they also briefly addressed in related research of the history and historical geography of western Iran and the Toponymy mentioned by the Assyrian texts. But, so far resorted to the inscriptions, except the general position of Ellipi in relation to other western Iran kingdoms, other aspects of Ellipian historical geography is still ambiguous; such as the exact scope of political institutions, economy and livelihood, religion and etc. of the given kingdom. As long as the lands of Ellipi accurately be rebuilt, the archeology of Ellipi including any stylistics of cultural material would be incomprehensible and impossible to prove. While about the contemporaneous neighbors such as Neo-Elamite, Mana and Media kingdoms there are good evidences. The resources available for historical geography of Ellipian kingdom is limited to historical texts and archaeological data; the historical data on one hand limited to Assyrian inscriptions, which often political sententious zoom describes their version of victories. On the other hand, no written documents from Babylonians and especially Elamite inscriptions have mentioned Ellipi while on the basis of some evidence there have been good relationship with Ellipi. But despite all problems listed above, studying historical geography of Ellipian kingdom, the balls and other neighbors, such as reviews material resources and political basins, others neighbors like Media and Elam, putting together all the evidence and information, can be obtain to have reliable reconstruction. Here, with the comprehensive utilization of historical sources and archaeological data in the light of the geographical features of the region, it is tried to have reliable reconstruction of historical geography of Ellipian kingdom based on new archaeological evidences and Assyrian texts. According to this study, Caspian people who lived in the Eastern Luristan by the beginning of the 1st millennium BC, have been able to establish the Ellipi kingdom. A great achievement for this people which even earlier of the Medes and Persians and contemporary with Manna were achieved. kingdom of Ellipi include original range of Pish-kuh which from the north limited to the Grien mountains in Harhar, in the northeast to along the Grien and in the East to Oshtoran-kuh to Media, from the south in the basin Seymareh to Elam, in the West to Kabir-kuh and in the North-West to South Harsin to Bit-Hamban. Also kingdom of Ellipi consisted of several state government centers entitled “ Royal Cities” and “ Fortified Cities“ . In addition, the special climate of the area provided an special nature of Ellipian kingdom. So, that most of the population of the territory have livelihoods on the basis of nomadic and livestock as well as the political elite of this state was habitant in very different places and smaller than other known centers neighbors, like Susa of Elamite and Hegmataneh of Media. One of these centers can be Baba Jan of level III which King of Ellipi where manage the kingdom.

The eastern part of Sistan was not been conquered simultaneous the Arab dominance on Iran‚ under patronage of Zumbils‚ and the natives resisted against Muslims’s armies attacks. But‚ by the mid of 3th century‚ Islamic teachings were penetrated in this area‚ as a preraililng religion.By historical descriptive – analytic method and asking about the little existing data‚ this article seeks to make much clear‚ if possible‚ the process problem of Islam expansion in Zunbil’s dominion. This study shows that‚ although‚ the Zunbils resisted against the Islamic armies‚ but gradually that area was affected by Islamic Culture and teachings in different ways‚ as religious propaganda of Muslim merchants‚ holy Warriors (ghazis) ‚ political socialization‚ above all‚ efforts of the Khawarij there‚ and their final military vim was crushed by Saffarids.

In the Early of 1st millennium BC, in the region of Lorestan, Iran, the Ellipi kingdom formed and played a significant role in regional developments, particularly in relation with two rival governments, Assyria and Elam. The political history reconstruction of the Ellipi kingdom is more reliant on Assyrian resources which cover just very short and particular part of its life. The first recorded encounter of Assyrians to Ellipi goes back to 866 BC, from then on up to 744 BC Ellipi was an independent state, though in later years becomes the scene of Assyria and Elam competition. The Ellipi was unified Elamites due to their propinquity. With the increased power of Medians, the Ellipi was deleted from the scene of the history in the late 7th century BC. Using Assyrian sources and analyzing their data and of course with the help of archaeologic data, it has been tried through this paper to reconstruct the political history of Ellipi kingdom.

The Gospel of Thomas, a recent discovery within the Nag Hammadi Library, has captured the attention of scholars in recent decades. While some Church leaders consider it heretical, most researchers regard it as an authentic text from early Christianity, containing genuine words attributed to Jesus the Nazarene and his esoteric teachings. This unofficial gospel, despite its similarities to official Christian texts, reveals fundamental theological differences. In this study, we utilize passages from the Gospel of Thomas to highlight one such distinction concerning the concept of the "kingdom." To clarify the notion of the "kingdom," this gospel employs various analogies, including mustard, fire, dough, and shepherd. Unlike the official gospels, it asserts that the kingdom is not an apocalyptic entity but rather a non-historical concept—something present in the here and now, something internal. The Gospel of Thomas posits that the kingdom belongs to the Father and is accessible to the poor who earnestly pursue the goal of self-awareness. These are wayfarers who, akin to children, trample selfishness beneath their feet, uniting the inner and outer realms to overcome internal conflicts and achieve unity.