JOURNAL OF THE FACULTY OF LETTERS AND HUMANITIES (TEHRAN)
Year:2007 | Volume:57 | Issue:180|Papers Count:11

Ardebil region and Garedagh which arc located in the Eastern part of north West Iran have maintained the various cultures in its own during prehistory era because of its environmental potentials. however it has not found its own identity in Hymnology & classifications of prehistorical cultures of north west Iran. excavations in Shaharyeri site which consist of the various remains of Neolithic period up to the end of Iron age could partly fill the chronological gap in this region. In 2004 Gosha tepe explored and excavated within 2years so as we explain the full report of the above-mentioned we will also mention its similarities with the other contemporary sites and will also explain the prehistorical periods of Ardebil region.

As far as prehistoric studies in Iran is concerned the Central north part of it as a single cultural unit presents one of the most provocative challenges to the archaeologist.In the Central north of Iran on the basis of all available evidenee and for convenience between ca.5200 3000 B.C two cultural horizons (Cheshmeh Ali and Sialk III ) can be seen. It may be said that there is not enough published materials to enable us to fix the bounds of cultural horizons. There are unsecure foundation for dating. This horizon considered to begin wherever black on red painted pottery the most characteristic pottery of the horizon make its appearance Ismail bad remains the horizon significant site for this horizon distinguished by its architecture and pottery assemblage. There was continuous ceramic development from painted light red to painted dark red ware the common denominator of the horizon is the appearance and development of painted black on red pottery. In the region there are no sites providing stratigraphically continuous sequence comparable with those found in Ismailabad. The motifs arc predominantly geometric animals (birds and, horned animals) and show that the painters has a marked preference for such motifs. The considerable use of various horned and birds is most noteworthy. The animals are almost in horizontal rows the orientation of birds and horned animals are different by their movement it is lust possible that this might be indicating two different conceptions that take shape in the mind of painters. The Silk III horizon considered to begin wherever painted bull pottery. The most characteristic pottery of the horizon makes its appearance. This is the most dramatic replacement of the pottery tradition within the region. One interesting feature of the Sialk III horizon is the painted but pottery. Paint is usually black. The design is always monochrl1ln. The style of painting and fabric of the potter differ from the Cheshmeh ali horizon. Almost always the drawing is arranged in an orderly decorative scheme feeling for the shape of the vessels is clearly avoided. The potteryshows an improvement In quality of clay fringe and decoration throughout the Sialk III horizon Patterns arc representational sophisticated and conceptional showing inspiration from Iranian tradition.

Due to its coincidence with developments in the early urbanization era the Bronze Age has gained a special status in Iranian archaeological studies. The important point is that the influence or all these developments throughout the Iranian Plateau has not been the same despite the emergence or writing in Southwest Iran and we don't have much information about the impact or local or influential foreign cultures un this phenomenal. Thanks to their geographical situation and sufficient environmental resources. The central Zagros region and the Nahavand Plain arc considered a key element in studying the rout causes or the phenomenon. The Yanik culture has round its was into this area through Northwest Iran. But we are not aware or its geographical expansion as well as or its relation to Mesopotamia and Southwest Iran. The God in III culture which was named alter Godin Tappch an area in the Kangavar Plain has affected the central Zagros region immediately alter the Yanik culture and these influences have lasted for around one thousand years now. A survey conducted in the Nahavand Plain in 2005 showed that 16 of a total or 36 inspected sites. Dating back to the Chalcholithic up to the Islamic period represented the local characteristics or the Bronze Age. They have been classified as God in IV (early Bronze Age) and God in III (Middle and Late Bronze Age). Based on the common characteristics or the documents obtained. The present article deals with the local distribution patterns or the Bronze Age by analyzing the archaeological data.

The study of social organization in archaeology is one of the central themes of modern archaeology. As a relatively recent development within the field of archaeology, social archaeology focuses on the impact of social organization on cultural materials. Cultural materials as the remains of human activities reflect the social, political, religious and economic aspects of ancient life.One of the most important evidence that infers ancient life ways is remains of burials and funerary customs. Human burials have been used to infer many aspects of ancient social life including status differentiation, social classification. Social ranking and stratification, social evolutions belief systems, political systems and economic behaviors.Burial remains of Scythians, therefore, can be an important window into the many different phases of their societies. Considerable clues for the interpretation of Scythians mortuary patterns may be found in burial architecture of Kurgans, corpse position. As well as diversity and quality of grave offerings Archaeological excavations at Kurgans from Mongolia in cast to Poland in west, generally lead to larger samples of cultural remains of Scythians and greater possibilities for using these interments to make statements about Seythian culture.This paper begins with the note on importance of soeio-archaeological studies about ancient mortuary customs. Thereafter the paper introduces the most important Kurgans located on western and eastern Scythian lands. Based on Archaeological findings The paper discusses about the political and social organization of Scythians and employs Scythians burial remains as the words for socio-archaeological interpretation.

The Central Zagros is a natural corridor connecting eastern and western parts of the Parthian lands. It has been also considered as King Road through the Achamenids and known as Silk Road during the Parthians and Sassanians. The geographical characteristics of the area have been favorable to inhabit by various groups of people traced back to the early Neolithic period.Archaeological survey has been conducted in the study area, and approximately 340 Parthian (ca. 250 B.C.-225 A.D.) archaeological sites have been discovered and recorded. The goal of this project is to develop a set of simple processes that can be widely used to build basic models of site locations and settlement patterns. Two main issues were concerned in this paper, (I) technical aspects regarding basic methods for data acquiring, and GIS based processing and analysis, (2) modeling archaeological site distribution patterns related to the available archaeological and environmental data. In order to explore further the location of archaeological sites, a Geographical Information System (GIS) was developed combining all existing information produced from the recent survey of the area. The combination of this information into a GIS has resulted in a digital archive of the surveyed area that allows the user to simultaneously visualize and analyze all data within their original spatial contexts allowing a more comprehensive investigation of the sites. This digital database has been developed to synthesize information on site type, site size, site dating and site functions, which are used to address the issues regarding the changing settlement patterns in the study area. We found that settlement patterns arc, to a large extent, directly shaped by widely held cultural needs, they offer a strategic point for the functional interpretation of Parthian archaeological culture.

Historical site of Jorjan is located 4 km west of Gonbad-e Kavous city in Golcstan province. As one of the major cities during early centuries of Islamic Period, Jorjan, according to geographers Ibn Hughal and Istakhri, was counterpart to famous cities such as Ray and Nishabur. The first series of excavations at the site carried out between 1971 and 1978 by Mohammad Yousef Kiani.In this article the ceramic assemblage of the site is studied using qualitative method considering two major factors in ceramic manufacturing, i.e. form and decoration. Then, the resulting outputs have been compared with ceramics of previous periods and later periods as well to show a general view of changes in ceramic manufacturing through the cultural sequence of the site. In addition, the conclusions of the study have been reviewed considering the comparable data of contemporary sites. The conclusions of this study would clarify some of the ambiguities of Jorjan chronology.

Despite the fact that Isfahan is one of the ancient and most famous cities of the central plateau of Iran, it has been neglected in terms of archaeological systematic studies. Consequently, the evidences of formation, development and continuation of this city arc very limited.In order to overcome this limitation, excavation of the Atiq square were carried out to obtain some archaeological evidences. By performing this scientific and systematic excavation, which was carried out in the center of the ancient pattern of Isfahan (i.e. eastern and southern areas of the Jami Mosque, which is one of the few Early-Islamic mosques in Iran, was constructed on the highest point compared to its surrounding areas (Probably on an ancient site) in Dialamid's era.This paper presents an archeological approach in identifying the chronology of the central areas of this ancient city.

Archaeology as an academic discipline is a very complicated way of approaching the past or even anything. The multifarious relations between the past and the pesent ; the dichotomizd aspects of material and observable past and nonobservable realities; the muteness of things and the expressive nature of archaology; the problem of archaological discourse ;the very key issue of the bridging or structuring the passways between dichotomized realities in archaology; particularly between conceptual categories and material realities; and some other key questions in this article very briefly have been discussed.

Various aspects of the Iranian ancient cultures survived in the Islamic era. They not only have conflicts with the Islamic culture, but were adjusted to match with Islamic culture. This seems to form the reciprocal services of both Islamic and Iranian cultures. Meanwhile, rivers have an important role in the survival of cultures, such as Zayandehroud which gave rise to the development of some ancient traditions during the Islamic periods in Isfahan. There have been names and cultural traditions indicating their continuations through time including names of villages in Isfahan and surrounding areas, the secrets of the scroll imputed to Sheikh Bahayee, Thirty Three Bridges, and the Abrizgan celebration which was performed on the Zayandehroud shores in King Shah Abbas presence.

The authors in this article are concerned with the history of Egypt through the Achaemenidtimes, while the Egypt was one of the Achaemenian Satrapies in 27 th – 31 st dynasties. Also there is a brief view on the social- Political history of Egypt from the 1st dynasty up to the 26th dynasty while the Persians conquered Egypt. To the authers it need to archeological material to understand the cultural relations between Persia& Egypt during this time, So one can divide these materials in to two groups. The Egyptian archaeological Finds in Iran. The Persian archaeological Finds in Egypt. We can refer to Such the Egyptian style Statue of Dariusl in Susa. Achaemenid administration seal impression According to the finds the authors concluded that there was a strong effect of Egyptian culture on the Persian one.