Abstract
Herodotus, the famous Greek historian, tells a story according to which after Geomat called himself Berdia son of Cyrus, Darius and his allies rose up and killed Geomat and his companions. After the murder of Guomat, they decided to ride around the city on a horse and whoever’s horse drew a Shihe first would reach the kingdom. According to Herodotus, Darius’s horse, with the help of Oibar’s trick, Darius’s horse drew a Shihe earlier than the others and Darius reached the throne. The research method in this research is descriptive and analytical using reliable historical sources. The findings of the research show that the story of Herodotus is legendary and the mention of extraordinary and supernatural content makes it invalid. According to Michel Foucault’s cultural theory, the culture of societies is not static, but is always changing, so we must first examine the Achaemenid culture. After analyzing the culture of the Achaemenid period, we realize that the story of Herodotus is a fabrication and other factors, including belonging to the ruling or Achaemenid family, were involved in the accession of Darius to the throne, which Herodotus intentionally or unintentionally did not mention.
Keywords: Darius, Herodotus, Shihe Esb, Achaemenid, Kingdom.

Introduction
The concept of culture, together with the concept of society, is one of the concepts that is used a lot in sociology and history. Culture is the values that members of a certain group have, the norms they follow and the material goods they produce (Giddens, 2008: 36). Culture has a history, and deep understanding and solving cultural issues requires adopting an approach that can take into account the history of culture. Generally, people think that culture is a natural and definite category that has always been and is in the same way, while culture is diverse, fluid and historical. (Kechoyan and Zaeri, 2008, 7). According to French philosopher and historian Michel Foucault, our views on social coordinates (such as madness, gender, etc.) are not the only acceptable views. From his point of view, such coordinates are cultural structures that change throughout time and space (Hughes, 1386: 154). According to Foucault, culture is not a fixed issue that is like a uniform and unchanged chain from the past to the present, but culture is also like other components related to humans have undergone changes and transformations in the course of history, and sometimes they have completely changed. For example, according to the recommendations of Zoroastrianism and their subsistence economy, which depended on livestock and herding, in the ancient Iranian thought, a dog was considered a sacred animal, and if someone injured even a stray dog, they would whip him (Vandidad, 1385, Fargard 13th: 741, 742), while nowadays, due to the cultural changes created in Iranian society, a dog is considered an impure animal and they believe that its presence in the house causes good and blessings to come out. Therefore, when we want to talk about a historical event to do research, we have to put ourselves in that period and get to know the culture of that time and then comment on it.
Research Methodology: The purpose of the research is to investigate and analyze the story of Herodotus about Darius the Great’s accession to the throne based on the horse figure.

Discussion
Various reasons are mentioned regarding the fabrication and unreality of Herodotus’ story about the rise of Darius to power by Shihe Esb: Being legendary and having unreal things in the story
When we read the story presented by Herodotus, we come across legendary narratives that are part of Herodotus’ folk narratives, whose purpose is to entertain the audience (Calligan, 1384: 55). The first thought that comes to mind regarding the validity of this famous story is that it is not at all possible that those wise men who were involved in such a serious crisis and exposed themselves to such a vast extent of danger, resorted to such a childish and laughable plan. Or Cobb Abbott, though he finally accepts this story, believes that such a method of appointing a leader, if it is accepted separately, is invalid even for the soldier boys who provide the holiday arrangements, in However, here, the issue of the empire is raised, which extends thousands of miles in the heart of the vast continent and probably accommodates 50 nationalities and millions of people and has the devices of a vast government. Making an inscription in honor of Oibar Herodotus, after mentioning the story of Darius’s rise to the kingship with trickery, tells us that Darius ordered an inscribed stone to be carved and to honor his great-grandfather Oibar!“After reaching the kingdom, Darius first ordered to carve and erect a stone inscription on which the image of a horse rider was engraved with the following inscription: Darius, the son of Hystaspes, owes the kingdom of Persia to the merit of his horse - here the name of the animal is mentioned It has been done, and cleverness is more important than itself” (Herodotus, 1384, Vol. 3: 185). When we examine the Iranian society of the Achaemenid period, we realize that Darius, assuming that he secretly ascended the throne with the help of Mehtar himself, will never make this issue public and obvious. In the Iranian society of that time, truth and honesty were one value, and lies were the same. Trickery was considered one of the major sins. Revolt of the land of Persia after the arrival of Darius the king
As mentioned before, Herodotus described Darius’ horse as a kind of divine tidings and his acceptance from heaven. If this article was true, there would be no reason for the tribes under Darius to rebel, especially the Persians, who were Darius’ own people (Omsted, 1958:15) after Darius became king. Absence of a history of reaching the kingdom based on horse shihe the story told by Herodotus is unprecedented in the history of the world. It means that before Darius the Great, no king was elected in this way. Roman Girshman and Abdul Hossein Zarinkoob believe that the way of reaching the kingdom of the chiefs, the king of Urartu was in the same way and later the Iranians adopted this method from him because of the neighborhood (Zarinkoob, 1381: 143 and Girshman, 1389: 182). There is no mention of lottery in the inscription of the first chiefs. In the inscription, it says that the chiefs won the kingdom (Urartu) with the help of their horses and chariots. One of Urartu’s works of art made of bronze shows the first chiefs on a chariot with war chariots, and apparently it is mentioned that the chiefs became king as a result of their bravery, bravery and merit (Tolman, 1907: pxxv).

Conclusion
Herodotus, while mentioning the events of the Cambogia period, says that Darius, together with six Persian leaders, managed to defeat Goumat the Magh and his allies, and after killing Goumat, they became passionate about the Achaemenid government. After the end of the negotiation, it is decided that the royal government will continue. Finally, they decide that the leaders of the uprising will go to the desert on horseback, and whichever horse squeals first will reach the throne. Dariush, with the help of his nobleman, Oibar, played a trick and his horse died earlier than the others’ horses, and thus he reached the kingdom. Today, most researchers accept this story of Herodotus and consider it a divine sign about the kingdom of Darius. When we evaluate the story of Herodotus, we realize that it is a legendary story and contains a lot of unreal content, especially since Herodotus says that after Darius became king, he ordered an inscription to be made in honor of Oibar. to be Dariush, who tried a lot to legitimize himself in various ways, such as marrying the daughters of Cyrus the Great, mentioning that his ancestors were emperors, etc., it is impossible to introduce himself and his kingdom as indebted to Mehtaresh Oibar. According to Michel Foucault’s cultural theory, the culture of every society is always changing. Therefore, when we want to comment on the historical event, we must examine the culture of that time. According to the beliefs of the Achaemenid period and the entire ancient era, the monarchy was always given to people from the ruling family, and if no one of the main princes survived, the monarchy was given to secondary princes (relatives and second degree). Due to the fact that Dariush belonged to the Achaemenid dynasty and had also participated in the uprising against Goumat Mugh, he was chosen by the nobles of Pars as the successor of Kamboja.

This research examines the cultural relations between Iran and Egypt during the reign of Darius the Great (521-486 BC). Cambyses’ conquest of Egypt before Darius’s reign transformed the land into a significant satrapy of the Achaemenid Empire; however, internal unrest early in Darius’s rule presented challenges to the region’s stability. The central research question is to identify and analyze the nature of cultural interactions and policies in the relations between Iran and Egypt during this historical period. The research aims to provide a more detailed description of these relations, focusing on artistic, commercial, and religious exchanges, as well as to examine the impact of Achaemenid cultural policies on Egyptian culture. This study seeks to offer a more comprehensive picture of the civilizational interactions between the two great civilizations of that time and a better understanding of the Achaemenid Empire’s influence and power. The main question is: What were the cultural policies of Darius I and his interactions with Egypt? The research hypothesis is that Darius’s cultural policies led to dynamic interactions and significant cultural exchanges with Iran. This research employs a descriptive-analytical method using historical sources and available documents. The results indicate that, in addition to political and economic exchanges, there were significant cultural interactions between Iran and Egypt. Darius, with a clever and respectful approach, sought to maintain authority while also gaining the satisfaction of the Egyptian people. These policies included respecting Egyptian sacred sites, developing local laws in collaboration with elites, and reviving the medical school of Sais.

Keywords: Achaemenid Empire, Darius I, Egypt, Cultural Relations, Religious Policies.

Introduction
Cultural relations among great civilizations throughout history have always been a rich source for understanding social, political, and economic developments. The Achaemenid period, marked by the expansion of its vast empire, witnessed extensive interactions among various peoples and civilizations. Egypt, with its ancient civilization and abundant treasures, held significant importance for the Achaemenid, both strategically and economically. Egypt was conquered during the reign of Cambyses, son of Cyrus the Great, and became one of the essential satrapies of this empire. The era of Darius the Great, with systematic measures and a commitment to preserving and expanding the empire, initiated a new chapter in the relations between Persia and Egypt. During this time, various cultural, political, and economic interactions took shape between the two civilizations, the evidence of which is evident in historical sources and archaeological findings. Investigating these relations provides a valuable opportunity for a deeper understanding of the influence and reach of the Achaemenid Empire, as well as a better comprehension of the complexities of cultural interactions during that era. This research focuses on the period of Darius I, examining the cultural relations between Persia and Egypt and seeking to explore the nature of the interactions and cultural policies governing these relations.
The main objective of this research is to analyze and investigate the cultural relations between Persia and Egypt during the reign of Darius I. This research is conducted with the aim of identifying and describing more accurately the interactions and cultural policies in this historical period. A better understanding of the extent of influence and power of the Achaemenid Empire, as well as providing a more comprehensive picture of the cultural interactions between the two great civilizations of that era, are considered necessities of this research. Furthermore, examining these cultural relations can contribute to a deeper understanding of how the Achaemenid Empire was formed and sustained, and its impact on neighboring civilizations. The findings of this research can provide new directions for future studies in the history of relations between Persia and Egypt, as well as the history of the Achaemenid Empire.
Research Questions and Hypothesis: The fundamental question of this research is: in the realm of cultural relations between Persia and Egypt, what were the interactions and cultural policies of Darius I in Egypt like? The hypothesis is that Darius I’s cultural policies in Egypt led to the formation of dynamic interactions and significant cultural exchanges with Persia.
Research Methodology: To answer these questions, a descriptive-analytical method has been employed, relying on written sources such as inscriptions, historical documents, and texts, as well as archaeological findings like architectural works, pottery, and art objects, which will be examined in this study.
Research Background
The existing literature indicates that cultural relations between Persia and Egypt during the Achaemenid period, particularly under Darius the Great, have attracted scholarly attention examining various dimensions of these interactions, but their treatment remained brief and generalized. Therefore, this study builds upon existing sources and archaeological evidence to develop a deeper understanding of cultural interactions between these civilizations. Focusing on cultural aspects and mutual influences, it aims to provide a more precise analysis of Persian-Egyptian cultural relations during Darius I’s reign, including the Achaemenid central government’s role in managing these cross-cultural engagements.

Discussion
Darius I’s rule over Egypt was characterized by a combination of military control and diplomatic cultural policies. After crushing the Egyptian revolt led by Petoubastis III, Darius aimed to stabilize the region through a variety of strategies. One notable policy was the reverence towards Egyptian religious traditions, exemplified by his ongoing support for the worship of Apis, which helped quell unrest and foster local loyalty. This respect for religious customs was part of a broader diplomatic effort to integrate Egypt’s cultural identity into the empire’s framework.
Archaeological findings indicate Darius’s infrastructural initiatives, including the restoration of the Suez Canal, originally developed during earlier dynasties. This project signified an emphasis on trade and communication, fostering economic and cultural exchanges between Persia and Egypt. The canal’s reopening played a crucial role in facilitating the movement of goods, artisans, and ideas, ultimately enriching both civilizations.
In addition to infrastructure, Darius’s policies reportedly included local legal regulations tuned to Egyptian norms, as well as the revival of Egyptian educational and medical institutions, notably the School of Sais. These measures not only maintained stability but also encouraged cultural exchanges, leading to a flourishing of art, religious syncretism, and administrative collaborations. Such initiatives exemplify how Darius employed a strategic blend of respect and control to manage diverse cultural identities within the empire.
The preservation and promotion of Egyptian traditions under Darius contributed to a relatively peaceful coexistence, which laid the groundwork for a shared cultural identity rooted in mutual recognition rather than suppression. Cultural exchanges during this period were further encouraged through diplomatic marriages, artistic patronage, and religious accommodations, highlighting a nuanced imperial approach that balanced authority with local tradition.

Conclusion
This research demonstrates that the interactions between Persia and Egypt during the reign of Darius the Great were not confined to simply political and economic relations. Instead, a deep cultural exchange occurred. Recognizing the significance of Egyptian civilization and its unique position in the region, Darius implemented a policy that balanced the interests of the Achaemenid Empire with the preservation and revitalization of Egyptian cultural heritage. A cornerstone of this policy was respect for Egyptian religious beliefs. Darius, through acceptance and support of Egyptian rituals, particularly the veneration of the sacred bull Apis, sought to gain the favor and loyalty of the local population. This respect for religious traditions manifested in practical actions, such as the reconstruction of temples and the revival of cultural institutions. Instead of imposing absolute power, Darius demonstrated respect for Egyptian traditions and values by involving Egyptian elites in the formulation of local laws. Darius the Great further showcased his respect for Egyptian culture and its intellectual pursuits by reviving the medical school of Sais. The reconstruction and completion of the Suez Canal played a crucial role in boosting trade and communication between Persia and Egypt, fostering economic advancement in both nations. These actions demonstrate Darius’s understanding and appreciation of Egypt’s cultural and historical significance, as well as the interconnectedness of the two realms. This approach to governance, while serving the interests of the Achaemenid, fostered stability and peace in Egypt. These cultural interactions left a lasting impact on the relationship between the two civilizations, reflecting a profound understanding of the value of cultural diversity and the necessity of respecting established traditions. These policies, transcending a purely political strategy, contributed to the continuity and flourishing of Egyptian culture and regional stability. In short, the research suggests that Darius, with a profound understanding of cultural complexities, adopted a reciprocal and respectful approach towards Egyptian traditions.