Abstract
The Polychrome Enobe pottery attributed to Neishabour is one of the unique pottery of the Islamic era, which has many divers and symbolic motifs. According to the role of the ingredients of these pottery, they were created in deep connection with the mythological and religious beliefs of the people of the third and fourth centuries AH; Therefore, the correct interpretation of these pottery designs helps to understand the social, cultural, political and religious conditions of the people of that time. One of the illustrated symbols on these pottery is the symbol of a camel, which is drawn on a Polychrome bowl and is kept in the Reza Abbasi Museum. The camel drawn on this pottery is important because it seems to be indicative of deep concepts regarding the sanctification of “Camel” in Neishabur society. Until now, no purposeful study has been done to interpret the depicted camel on this pottery; Therefore, the authors are trying to study the symbol of the camel depicted on the pottery in this essay with “Iconography” method with the approach of “Erwin Panofsky”. To achieve this goal, the questions; what is the symbolic meaning of the camel depicted on the Polychrome bowl of Neishabur in relation to the jar and the bird? The Polychrome Enobe bowl with the motif of a camel, in combination with other motifs, is derived from the beliefs of which stratum of society is Neishabur? It has been suggested that in order to get the answers to the questions, the research method adopted for the future research is a library with a descriptive-analytical-historical approach, in which the discussed pottery motifs are analyzed first, and then to interpret its symbol with Panofsky’s three-step method. The result of the study of the camel symbol is that the motif of a camel with a jar under its belly and a hoopoe bird seems to be derived from the principles of Zoroastrian purification and also the Gomiz healing properties of camels among the Muslims of 3rd and 4th centuries AH living the north east of Iran. 
Keywords: Iconography, Pottery, Polychrome Enobe, Neishabur, Camel, Gomiz.

Introduction
The Polychrome Enobe pottery attributed to Neishabur is one of the most important and unique pottery produced in northeastern Iran after the arrival of Islam in terms of diverse and symbolic motifs. In addition to visual beauty, the patterns of the above pottery always have a special place in the studies of researchers in the field of art, especially archeology, due to the fact that they have special and symbolic scenes. The importance of studying the reinterpretation and origin of Polychrome Enobe patterns is due to the fact the researchers such as Lin (1948), Wilkinson (1973), Zack Nissen (1973) and Samavaki (2021) believe that the motifs of, the works on these pottery are often in deep connection with the mythological and religious beliefs of the people of the 3rd and 4th centuries AH. The symbolic concept of the camel with the symbols of the evil eye, which destroys demonic forces, finds more expression for the interpretation of the sanctification of Gomiz. A Polychrome Enobe bowl attributed to Neishabur with a camel motif and the symbolic concept of the sacredness of the camel cannot be applied to a specific stratum.  According to this belief, it is derived from the beliefs of the people as a result of the fusion of Zoroastrian religion with Islam as a result of political events parallel to the Abbasid rule in the third and fourth centuries of AH and was deliberately created by Zoroastrians, changed the Gomiz of a camel, a sacred animal in the Muslim belief, to cow Gomiz in order to preserve the tradition of purification, and it seems that they were able to preserve this tradition for themselves. With this reasoning, the mentioned bowl has a double meaning in the belief of Muslims and Zoroastrians; In a way, the special place of “camel “among the common people of the third and fourth centuries AH by drawing a camel and other figure such as a bird, a jar and the symbol of the evil eye, draw a picture. 

The Iconography of the Camel Symbol Depicted on the Polychrome Enobe Pottery Attributed to Neishabur 
In this part of the research, which is also the main body of the research; The symbol role of the camel in connection with other motifs in the Polychrome Enobe bowl of Reza Abbasi Museum is studied with the iconography method in three stages of description, analysis and interpretation. The bowl Polychrome Enobe attributed to Neishabur under the registration number of 1371 is kept in the Reza Abbasi Museum. In the central circle of the bowl, a camel with a single hump can be seen in light brown color with a six- petals flower pattern on the body with an embossed background. On the body of the camel, three curved lines are drawn near the front and back legs. The head and face of this camel is depicted upward and clinging to its hump with a big eye on its face. The camel ‘s tail is black with a few short branches and its hoovers are clearly marked with black inks, and there are two parallel blabk lines on the camel ‘s left hand near the neck, which may be a sign of decoration. To the left of the camel, a bird with a long abstract crown, which is probably a hoopoe can be seen. The head of this bird is light brown and its body is black with wings with a black checkered pattern on the body.  Under the camel ‘s belly, there is an image of a jar with a long base and a wider base compared to the mouth of the jar, in black color. On the body of this jar, there are four flowers and two abstract wings on both sides of the jar. On both sides of the jar, two circles are drawn with a dot in the middle, which seems to be a symbol of the evil eye. It should be mentioned that these circles that look like evil eye are distributed in the entire field of the dish. In front of the camel ‘s neck, there is a flower in the form of a Slimi. Also, in front of the camel ‘s neck and legs, a pseudo-inscription can be seen in back. Around the legs, hands and top of the camel’s head, four and six features’ flowers are drawn in pea color dots in the middle of each flower. A narrow light brown band surrounds the central circle. There is a pea color background with green and black coloured spots, with the symbol of the evil eye (fig 1). 

Conclusion
Research to reread the symbolic meaning hidden in the symbol of the camel depicted on a Polychrome Enobe bowl attributed to Neishabur by posing questions: what is the symbolic meaning of a camel depicted on a Polychrome Enobe bowl of Neishabur in relation to the jar and the bird? And the Polychrome Enobe bowl with the motif of the camel, in combination with other motifs, is derived from the beliefs of which segment of the Neishabur society? The idea of the research in line with the questions posed by Panofsky’s iconography method was that the camel has had a special and mythical place in the opinions and beliefs of people in different periods of history. This scared place of the camel can be traced in the third and fourth centuries of AH with the symbolic motif of the camel in the Polychrome bowl attributed to Neishabur. The symbolic meaning of the camel depicted on this pottery refers to the beliefs of Zoroastrians and Muslims about the cleansing and therapeutic properties of camel Gomiz in the third and fourth centuries AH of the living in the north east of Iran. This opinion takes on more expression by combining the motifs of the jar with two abstract wings, the head (pointing at the camel’s hump) and the symbol of the evil eye; so that the two abstract wings drawn on the body of the jar refer to the sacred aspect of camel’s Gomiz in the belief of the common people. Hoopoe, with the symbolic meaning of the pike, is a manifestation of God Soroush to destroy demonic/ satanic forces. 

Abstract
Medicine is a science by which one can gain knowledge about the qualities of the human body. The exact equivalent of the word Medicine is physic, but in order to be understood at the global level, the equivalent of Medicine is used for it. Three groups of therapists are mentioned in the Avesta Zoroastrian Bible, surgeon, herbalist and psychotherapist. In the Avesta, θarita of the Sam family is the first physician, and Ahura Mazda gives him a jeweled knife to perform surgery. There is information about the medical condition during the Achaemenid and Parthian eras through the writings of Greeks historians, and these is good information left from Sassanid era medicine. In the research, an important part of contribution of ancient Iranians in the expansion and improvement of medical knowledge and treatment methods in ancient Iran is discussed. The questions of this essay are, where did the origin of medicine in Iran come from? Has medicine in ancient Iran been affected by religious teachings? And what was the relationship between culture and medicine in ancient Iran? The hypotheses of the article are as follows: medicine in ancient Iran was influenced by ancient civilizations such as Greece. Medicine in this period was influenced by Zoroastrian religion and in later periods by Islam. This research was done with descriptive and analytical method. Until the new discoveries of archaeologists in Mesopotamia and Nile and Indus valleys and the Iranian plateau, they were mostly of the opinion that scientific ideas originated from Greek scholars and philosophers, but historical evidence shows that with the emergence of Zoroaster, Iranians started a new era of scientific creativity and the most obvious sample of that is the establishment of the Hegmatane school or Ekbatan.
Keywords: Medicine, Ancient Iran, Treatment, Hygiene, Greece.

Introduction
The word “medicine “comes from Middle Persian. (Bizišk Nyberg, 1997), The assumed form of this word was in ancient Iran, which later became a physic. As for when Iranian medicine began, historians and orientalists believe that in ancient Iranian stories, the beginning and introduction of medicine was attributed to Jamshid, a mythical king, and He was the first person who taught people how to use medicine. Jamshid wanted to create a land for the people where no one would be hungry, thirsty, old or sick and to avoid death.  After the Aryan tribes entered the land of Iran, they inherited the advanced medicine of Egypt and Babylon, which had entered Iran through the Assyrians, and with this experience, they became the owners of a special school called “Moghan”.  In the Avesta, the Zoroastrian Bible, three types of doctors are recognized; the one who heals with a knife (surgeon), the other one who treats with healing herbs (the herbalist) and the third one who heals with the divine word (Mobad).  The most obvious aspect of the Avesta tradition in medicine is in the field of environmental health and disease prevention.  Most of these customs and teachings included the principles that are the basis of today’s disinfection and prevention methods.  Body, clothes, house and environment, water, wind, fire and soil and what is available to should be away from any pollution.

Iranian medicine in different historical periods
The medical history of Iran is limited to three periods due to the lack of written sources.
- The first period: from the Avesta and pre-Avesta era to the golden age of the Medes and Achaemenids and until the rise of the Sassanids.  Unfortunately, apart from short references in the Avesta and its continuation in some Pahlavi books and limited references in Greek sources, there are no other references from this long period; The most important scientific events of this era are the establishment of universities during the Median and Achaemenid kingdoms, which unfortunately, apart from scattered writings, there is no documented scientific evidence of scientific specializations and how to teach in these universities.
 The second period: It is the Sassanid era, fortunately, the works left from this period are not complete, but they sufficiently represent the medical knowledge of Iranians.  The establishment of Jundishapur Hospital is one of the important events in the medical history of Iran, and especially the “Anoushirvan” period, which historian’s call this period “Scientific and Literary Revolution of Ancient Iran”, many authors and researchers have praised in their books show the genius of Iranians in this period.
Jundishapur played an important role in the history of Iranian medicine; It is said that the initial establishment of this city dates back to the time before the arrival of the Aryans and was later rebuilt by Shapur.  His primary goal of this renovation was to create a place to settle Roman and Greek captives and use their expertise. 
The third period: It is the Islamic period when many scientists emerged from Iran, and without a doubt, the Iran of the Islamic period cannot be compared to any other period.  In this period, with the disappearance of class differences and the possibility of education for different strata of society, as well as the developments that appeared in calligraphy, Iranians surpassed the whole world in various scientific fields.  During this period, great Iranian scientists such as Ibn Sina and Razi created a great revolution in medical knowledge with their genius, which has aroused the wonder and admiration of the world to this day, and the human society has been influenced and borrowed from Iranian knowledge.

Hegmatane Medical School / Ekbatan
The first cultural institution that was established in the Mede era in the Hegmetane throne was Maghan Madhe Seminary, or as it is called today, the Iranian Academy of Sciences in ancient times. It was one of the great Maghans of ancient Iran in the Mede era, “Sina” was one of the most prominent Zoroasters.  ;  ``Sina’’, the son of Ahom Setut, came from Khwarazm or Sogd along with a number of Zoroastrian converts in the direction of Hegmatana in the early 6th century BC during the time of Ho and Kashtra to spread the religion to the kings of the Medes.  Sinai is considered one of the ancient Iranian spiritual magnates and the head of Iran’s medical lineage. The Greek school of Hippocratic medicine has greatly benefited from the Sinai School of medicine in Iran.  The members of Hamadan Sinai Academy were hundreds of Sinai graduates who were always engaged in studying and researching there.  The Greeks called it the school of the Ekbatan century.  “Plutarch mentioned Akbatan as the spiritual center of ancient Iran and the residence of Mughan.  He entered the school and personally observed It has been said that fields such as wisdom, astronomy, medicine and geography were taught there.

Conclusion
Until the dark curtains of ancient history were removed and the new discoveries of archaeologists in the ancient Mesopotamian plain, the Nile-Sand valleys and the Iranian plateau, most of them believed that scientific ideas originated from Greek sages and philosophers.  Historical evidence shows that with the emergence of Zoroaster, Iranians displayed a new round of their scientific creativity, and in this regard, the most specific example is the establishment of the Hegmatane school or Akbatan; The university that housed a collection of scientists of that time is called Hegmatan, which means the center of scientists, and there was an association with the membership of 100 scientists.  The indisputable value of a university with that size at the end of the 8th century BC is a clear sign of scientific progress and the influence of Iranians on the knowledge of mankind. In the Avesta, as the root of all diseases is from the devil, Ahura Mazda is introduced as a god who is the source of all It is knowledge and it transmits its knowledge to the faithful and chosen people with grace. There is no doubt that the prophets played an essential role in the development of human societies with their divine knowledge.  Medical knowledge is one of the characteristics of most prophets, Zoroaster is also one of these prophets.  Zoroastrian teachings, unlike the ancient religions that consider the heart as the organ of thinking, recognizes the mind as the organ of thinking, the poems of the Gathas above all reveal the wisdom of Zoroaster in guiding the society to knowledge and truth and achieving spiritual perfection in the Gathas to acquire knowledge.  And knowledge and its dissemination are emphasized and in general, man is called to rationalism.
The above material shows that the ancient Iranians were the source and origin of the greatest service to human sciences and knowledge with their belief in human ethics and virtues and with good thinking, uprightness of speech and uprightness of action.  Although the occurrence of wars and the invasion of foreign nations to this land, including the extinction of the Achaemenid dynasty by Alexander the Great and then the Seleucid dynasty by the Greeks in Iran, destroyed the cultural prosperity of Iran compared to the past era, and educational places were destroyed and books and scientific documents were destroyed.  It was lost and destroyed and created many shortcomings, but in the end it has not been able to prevent the message of genius and knowledge of ancient Iranians from reaching the future generations.  Also, the inseparable connection between medicine and religious teachings during the Sassanid era caused the commitment of doctors of that period to ethics and spirituality, and made them a worthy model for other sections of the society, as the religion of men.  The progress of Sasanian medical science was such that patients from other nations were brought to Sasanian medical centers and were treated; so the hypothesis of the relationship between religion and medicine in ancient Iran is confirmed.

Since the Achaemenid period, Iranians, as rulers of part of the Silk Road, played a critical role in maintaining the security and infrastructure of this trade network. The Sogdians, as representatives of the eastern Iranian cultural sphere, held a particularly influential role in trade and intercultural communications from the mid-third century to the eighth century CE. Beyond their activities as merchants along the Silk Road, the Sogdians developed a form of “Silk Peace Diplomacy,” establishing a sustained presence in Chinese territories. As one of the prominent eastern Iranian groups, Sogdian merchants promoted a diplomacy of coexistence along the Silk Road. In particular, findings from northern China over the past two decades highlight the tangible and diplomatic dimensions of the Sogdian presence, emphasizing their pivotal role in what may be termed the “Silk Peace.” Archaeological excavations in northern China-notably the discovery of Sogdian family tombs-although initially reported through preliminary studies, reveal important aspects of Sogdian inscriptions, artistic expressions, spiritual beliefs, and especially mural paintings. These findings provide invaluable insight into the Sogdians’ integration into Chinese society. The primary objective of this research is to introduce the newly uncovered Sogdian cultural materials in northern China to the broader scholarly community concerned with Iranian cultural history, and to illustrate the significance of the Sogdians’ presence within their new geographical context in China. The research findings demonstrate the evolution of Sogdian communities in northern China from initially closed, self-contained groups to more open societies engaging in dynamic cultural interactions with the Chinese. It appears that the Sogdians initially migrated to China as families of artists, craftsmen, and merchants. Over time, they integrated into Chinese society while maintaining distinct aspects of their Iranian heritage, thus shaping an enduring pattern of cultural exchange between the Sogdian and Chinese civilizations.