Hunara: Journal of Ancient Iranian Arts and History

Abstract The relationship between Georgia and Iran dates back to ancient times. From the early reign of the Achaemenid rulers, these relations became increasingly intensive. The Achaemenid Kingdom had connections with both Iberia (Kartli) and the Georgian Kingdom of Colchis. These interactions were distinguished by their diversity, encompassing political, military, cultural, religious, and trade-economic aspects.
The Achaemenid shahs extended their political influence over vast territories, including the South Caucasus and its inhabitants, particularly Armenian and some Georgian tribes. To consolidate their power, the Achaemenids implemented administrative reforms in the territories under their control, dividing them into satrapies. These satrapies included parts of Georgia as well. Each satrapy, depending on its status, had specific obligations toward the central authority (the Achaemenid shahs).
It is noteworthy that the obligations of the Kingdoms of Colchis and Iberia (which were part of the 18^th and 19^th satrapies) differed from those of other satrapies. Unlike others, they enjoyed certain privileges, which indicate some unique characteristics of Georgian-Iranian relations.
An important aspect of these relations was the religious factor. Zoroastrianism, which was widely practiced in Achaemenid Persia, was not unfamiliar to Georgia. The spread of Zoroastrianism in Georgia is confirmed by various archaeological findings. The traces of Zoroastrian influence in Georgia become more evident toward the later period of Achaemenid rule.

Abstract The arrival of Sasanian gems in the Kingdom of Kartli mainly starts from the 4^th century, and their intensive spread begins from the second half of the 5^th century and continues throughout the Sasanian period. Archaeological excavations have confirmed the presence of distinctive Sasanian glyptic motifs during this time, including the crescent moon with eight-pointed star, the pomegranate flower, the Zoroastrian fire altar (ātaš-dān), birds, gazelles, etc. This article examines the glyptic monuments featuring the Zoroastrian symbols of the ātaš-dān and the pomegranate flower found in Georgia. The study of these motifs is of great importance for analyzing the cultural, religious and political interactions of Kartli in the late antique and pre-feudal periods.
The Zoroastrian fire altar, i.e. ātaš-dān, in which the sacred fire was kept, is one of the symbols of Zoroastrianism. The ātaš-dān was considered a pillar of the Sasanian throne. Impressions depicting ātaš-dān (three instances) have been found in the regions of Samtvro, Pikrisgora and Karsniskhevi, dating back to the 4^th to 6^th centuries. Moreover, in Sasanian glyptic art, the pomegranate flower is associated with the triad of the three main deities of the Zoroastrian pantheon: Ahuramazda, Mithra and Anahita. Impressions featuring the pomegranate flower (two instances) have been found in the cemeteries of Samtvoro and Pikrisgora, dated to the 4^th-5^th centuries.
The research has established that the studied glyptic monuments are an integral part of Sasanian art, which reflected the political and religious processes in the region. Symbols related to the Zoroastrian religion brought from Sasanian Iran date back to the 4^th-6^th centuries. They are not recorded in large numbers on the territory of the Kingdom of Kartli. Accordingly, the distribution of seals with Zoroastrian symbols in the Kingdom of Kartli is not regarded intensive.