The author took part in the excavation at Mound No. 2 of Telul eth-Thalathat in 1964. He studied the material found from the basal two levels of the mound. The assemblage of XV, XVI levels of Telul eth-Thalathat is quite similar to those of Hassuna Ia, Matarrah lower levels and Ali Agha. It has been said that this assemblage is the oldest Hassuna phase (neolithic Hassuna). But the auther insists to name it “Thalathat phase” and to distinguish it from Hassuna phase.
Thalathat phase is the oldest one in northern Mesopotamia and it flourished in the sixth millenium B. C. At that time, there were several distinguished culture-areas in the west Asia. One of them was the northern Mesopotamia Culture. Jarmo site was a member of another culture-area i. e. Mortensen's “Zagros group.”
The now established chronological table is wrong because it does not classify the two culture-areas. The author denies every reason that was thought to prove Jarmo phase was older than neolithic Hassuna phase. And he reached a conclusion that Jarmo phase and Thalathat (neolithic Hassuna) phase were flourished about the same time in each culture-area.

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It is a widely-known fact that Mithra, famed in Avestan Hymn (Yasht) is considered identical with Mithras, the God of War who waged a fierce religious contention against Christianity in the Mediterranean World at the end of the Ancient Period.
Studies in this field, however, have largely been focused, as seen i n the study by Prof. Cumont, on the development of Mithraicism in the Roman World, and so far due attention has not been paid to the process of the formation of Mithraicism in the Orient. This is due, first, to the fact that the interest of Western historians has mainly been centered to elucidating Christian European Civilization, and therefore the study of Mithra, despite its connection with Christian European Civilization, has had to be confined both in time and area to the limited world of Rome at the end of the Ancient Period, and secondly it is due to linguistic and other osbtacles that one cannot avoid in the study of Orient Mithras.
The study of the entire history of Mithraicism will become possible only when the unity of Orient and Latin worlds is successfully attained, but unfortunately the two worlds have remained separate without any interchange of inter-world study between Orient and Latin worlds.
The proposed study into Mithra in Avestan Hymn is intended to give light upon the original nature of Mithraicism and also to inquire into the causes of the development of the religion during the period of more than 2, 000 years.
Renan once said something to the effect that if any fatal hindrance had prevented Christianity from development, the world would have been under the rule of Mithra. This statement clearly suggests the important religious role played by Mithraicism in the Imperial Roman Period.
As it is well-known, a great variety of religions of both Oriental and Occidental worlds flourished in the Ancient Mediterranean World. I deem it worth its while to look into the problems of Mithracism in its original nature, to which religion one often refers “an amalgam of religions in Iran, Babylonia-Greece and those of the Romans and the Hebrews”.

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There are three calendars of ancient Iran: the Old Avestan, Young Avestan and Old Persian calendars.
Gathic people were aware of the lunar year as well as the solar and settled five important turns of season on the ecliptic while they made them adjust the solar vague year. It is probable that even a Metonic cycle was known to some extent.
The young Avestan and the Old Persian calendars are the complex of the solar, lunar and lunisolar calendars.
Problems of months of the beginning of the year, the five-day stolen month and the ten-day fravardigan at the end of the year, the Zoroastrian weeks, and the Hamaspathmaedaya feast are illustrated.

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The aim of the following notes is to make clear the real character of big work by Evliya Çelebi, an Ottoman Turkish well-known traveller and geographer of a large scale in the 17th Century.
His work “Seyahat-name” is considered as the material indispensable for the research on social, economic, political life as well as on the intellectual in Turkish domination at that time.
Here, the writer discusses some of basic problems methodologically.

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In the Koran, some words of personal noun have two (or more) different plural forms, the sound plural and the broken plural. This phenomenon might be explained by assuming that the words of plural notion have one signification but they have different meanings each other (The term ‘meaning’ here is meant what the personal nouns imply, how they sound like, besides of their simple and dry ‘signification.’). The aim of this essay is to try to explain the difference of the meanings among the different plural forms of the personal nouns. The main points of the essay are as follows.
1. A comparative study of meanings between the sound plurals and the broken plurals leads us to induce that the broken plurals have extreme or emphatic meaning while the sound plurals have general or simple meaning. For instance, the word ‘jahilun’ (ignorants) implies the people who apt to act wrongly, while the word ‘juhhal’ means the men of foolish nature. Moreover, the word ‘alimun’ simply means the people who know, and the word “ulama” means the learned men, scholars.
2. The above mentioned extremity of meaning in Arabic personal nouns should be divided into two poles; the pole of superiority, and the pole of inferiority. The word “ulama” would be in superior pole because of the scholars' high intellectual level, while the word ‘juhhal’ would be in inferior pole because of the ignorants' low intellectual level.
3. There are nine broken plural patterns of Arabic personal nouns in all. They are, fu'al, fu'al, fa'alah, fu'alah, fu'ala', 'af'ila', fa'la, fa'l, fa'alilah.
4. In the Koran, some personal nouns have two or more broken plural forms. For instance, the word ‘kafir’ (disbeliever) has such broken plural forms as ‘kafarah’, ‘kuffar’, ‘kawafir’, ‘kufur’, etc. In such case, the extreme meaning of the word should be regarded as to have been diffused to each plural form.
Thus the meaning of Arabic personal nouns is to some extent combined with their plural forms and patterns.

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It is well known that the study of Arabic was carried on concurrently in Basra and Kufa, towns founded immediately after the Islamic conquest of Iraq.
The development of these two cities was quite different. Basra, situated on the right bank of the Satt Al-crab, became one of the centers of world trade and has maintained its important position to the present. Kufa, on the other hand, played a major role in state adminstration at first, but lost its importance after the foundantion of Baghdad.
The study of the Arabic flourished first in Basra, then in Kufa. Because of the controversy between the two towns the rules of the language were made from different viewpoints.
The auther's intention is to examine the literary works of some of the famous scholars, thereby elucidating the differences between the Basra and Kufa schools. He concludes that the Basrans thought more logically and critically than the Kufans, establishing rigid rules which did not make exceptions for individual peculiarities. They used the so-called “qiyas” (analogy) system more strictly than did the Kufans.
Although the Kufans began their studies with the “shuyukh” (masters) of Basra, they were soon expounding veiws which, more archaic and more natural, approved the individual exceptional styls (“shudhudh”) as a basis (“usul”) for further analogies. They were, so to speak, anomalists, while the Basrans were analogists.
When Baghdad become the new intellectual center the controversy between the Basra and Kufa schools become more and more attenuated, finally disappearing in the 10th century. The residents of Baghdad chose between the rival doctrines by using both of them indiscriminately, thus representing electicism in the history of Arabic studies.

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