PAZHOHESH-HA-YE BASTANSHENASI IRAN
Year:2021 | Volume:10 | Issue:27|Papers Count:12

This paper presents general information on the typology of various ancient sites in the Kohgilouyeh region, which have been identified and recorded as a result of the second and third seasons of archaeological surveys in this important region. These surveys were carried out in an area of about approximately 3, 000 square kilometers in the Cheram, Qaleh Raeesi, and some parts of Dishmouk and Lendeh districts. The main aim of the survey was to identify the ancient sites of this region. We adopted an extensive and relatively intensive approach in our survey, and our basis was topographic maps at the scale of 1/25000 to obtain a general understanding of the geographical situation of the Kohgilouyeh region. At the end of these surveys, a total of 374 sites from the Middle Paleolithic to the Late Qajar and the Early Pahlavi periods were identified and studied. In general, the identified sites can be divided into 15 groups: sites, mounds, caves, rock shelters, public utility buildings, ossuaries, fortified manor house, religious monuments, mountain fortresses, cemeteries, paved roads, water conveyance channels, water stones, petroglyphs, and trenches. The most important sites identified from the prehistoric period encompass open sites, caves, and rock shelters such as Kamkenak, Eshkaft Siyah, Ghafelehbeh 1, 2, and 3 rock shelters, and Kabgi rock shelter and cave, providing evidence of the Middle Paleolithic, Epipaleolithic, and possibly Proto-Neolithic periods. Historical sites include some sites with stone architecture, ossuaries, and cemeteries. Due to today's semi-sedentary lifestyle of people in the Kohgilouyeh region, it was predictable that the majority of the identified sites were of the nomadism type. Moreover, many of these sites belong to the Islamic era and are most likely related to the prosperity of the ancient city of Dehdasht in the Middle and Late Islamic centuries and the subsidiary regions around it.

The archaeological site of Kholah Kouh, due to its special location in urban districts of Takestan town, has been threatened by construction and developing activities. Some parts of the site completely destroyed by construction of mall, residential houses and mosque. Just 3. 5 ha of site remained from 7 ha core zone. Takestan Municipality, in the framework of construction programs of 2010 decade, decided to transform this mound to a park and a car parking area. In this regard, Kholah Kouh Salvage Archaeological Project started subsequently in 2014 by various research and administrative goals. Main objectives of excavations were identifying cultural characteristics of occupational periods, protection of site destroying by continuity of archaeological activities, and investigating site’ s feasibility to establish an archaeological site museum and tourism cultural landscape in the site. Evidence of a Transitional Chalcolithic / Early Plateau B village from the first half of the fifth millennium BC had been discovered during excavations in the lower accumulations of site. This step of village settlements had significance due to substantial transformations in culture and economy of habitants of Central Plateau of Iran. Hence, the new evidence from Kholah Kouh were evaluated for better understanding of how and scale of these transformations. This paper, at the first, has a glance to the results of excavations. Then, by using the cultural ecology approach, attempts to interpret the finds, emphasising relative and absolute chronology, cultural interactions, herding and agriculture. The results indicate that, Kholah Kouh has local and neighborhood regions traits. The pottery traditions show the cultural homogeneity in Central Plateau during Transitional Chalcolithic. Considerable developments are observable in agricultural activities based on irrigation and expand of exploitation of various products of sheep, goat and cattle during the period under discussion. The archaeobotanicl and paleontological researches indicate the domination of the dry climate in the mid fifth millennium BC which affected human habitats.

Potteries are considerable for reaserchers because of its stable nature. Pottery with buff color and red color is one of the most important cultural objects widely founded in Shahr-e-sokhta site. Therefore, this paper has tried to investigate some subjects such as similarities and differences in the method of production, cooking temperature, mineralogy and comparison of fuzzy structures with studying on red and buff color pottery samples from this site. Manner used in this reaserch is practical in terms of porpuse and is reaserch-laboratory in terms of method and also approach of collecting information is laboratory-library. Statical population of the study is 12 pottery shards are founded in shahre-sokhta that contains seven buff color shards and five red pottery shards. on the way to achive reaserch porpuses, laboratory and machinery instruments like petrography of thin sections and also X-Ray diffraction by powder method were used which have wide and special usage in structural studies of ancient potteries. In order to achieve the research objectives, laboratory devices and tools such as thin sections petrographic and X-ray diffraction have been used in powder diffraction methods which are widely approached in studying ancient pottery structures. The results shows the texture of these potteries are in two type, microcrystalline and coarse-crystalline, but minerals and fillers in them do not differ significantly. Moreover, the heat of klin has a crucial role in determining the color of case studies. The cases with calcite mineral were cooked in temperature below 800 ° C and calcite samples were cooked in higher temperature. generaly, by analyzing the results, we found that the samples are similar in components and structure, and they mainly differ in the composition of pulp and percentage of the abundance of the precentage minerals in pottery pulp. but it should be considerd that differences in potteries are related to method of craftsmanship and crushing pulp of the potteries by pre-date potters of Shahre-Sokhta.

If we divide Iran into four parts, we will see that the major part of activities and explorations carried out on the Iron Age is related to the northwestern quarter. This issue becomes important when we knowledge that the Iron Age chronology in Iran has been created based on the generalization of limited exploration results obtained from few sites in a small part of the Northwest. On the other hand, Iran’ s eastern part completely ignored in the archaeological excavations of the Iron Age. Except for a handful of publications, our knowledge of the Iron Age in Northeast Iran is negligible. In this paper, using the latest research, we will try to present an image of the Iron Age in the Middle Atrak basin. For the first time, this article describes the pottery and features of the pottery tradition in this area. In this article, the pottery of the Middle Atrak basin is identified and classified into seven groups. According to the clay studies, the Middle Atrak in the Iron Age was part of the pottery tradition of the Archaic Dehistan. Dehistan is the desert in northern part of Gorgan plain, which is today located in southern Turkmenistan. The characteristic of this pottery is gray clay that originated from the black gray pottery of the Eastern Alborz in Bronze Age. Alongside the prevailing pottery tradition in the Middle Atrak basin, there are a number of well-known pottery clays known as Yaz I, which shows cultural exchanges and interactions with the people of the Yaz I. The typical sherds of Iron Age of the region is low. These potteries can generally be divided into 7 types based on forms. This study suggested that the Middle Atrak basin, due to its adjacency with culture Yaz 1, may play a significant role in the formation of tradition, which later became known as Silk VI.

The most important issue about gray pottery is migration; because researchers believe that gray pottery, as the pottery of migrant or invader tribes, affects plateau settlements. A part of pottery findings of Taleghan region includes gray potteries not known enough in the founded region so far. Problem statement: gray pottery is the main characteristic of Iron Age. The common use of the term Iron Age is due to similarities of pottery, especially gray pottery, to iron technology. The places where this pottery is found are located in the pathway of Aryan tribes’ migration. Taleghan region is one of these places. Most of areas of Taleghan region have gray pottery samples similar to other major regions of Iron Age of central north of the Iranian Plateau, and they have coincidence with adjacent regions in the time period between Iron Age I and Iron Age II. Gray pottery of Taleghan has not been comprehensively studied so far. In the present research, gray pottery of Taleghan region is studied for the first time. Its comparison with other adjacent regions of the north of the Central Iranian Plateau has resulted in a scientific approach and new innovation. Purpose this research is aimed at investigating the emergence of gray pottery of Taleghan region and comparing that with other contemporary areas in the north of the Central Plateau. Method data collection was done by searching library and electronic resources and field studies. Then, the results were proposed in a historical, descriptive, and analytical manner. Conclusion Based on the studies, it was revealed that the Taleghan gray pottery maybe the result of a new deployment; and the presence of some indications has strengthened the theory that the Taleghan gray pottery is the product of a nomadic rancher society or, in other theory, the product of a rural rancher society associated with the advanced societies in its central north.

In the cuneiform texts of Sargon II, the king of neo-Assyrian period, the ancient toponym of Karalla/Karalli/Karallu has been mentioned several times as a territory whose inhabitants resisted against Assyrian invaders. So far, researchers have suggested several different options for locating this toponym, especially in the zone between the cities of Sardasht, Marivan and Kamyaran. The discovery of a new clue by the author indicates that after centuries, the name of the mentioned area has been preserved on a native genotype of pomegranate of Uramanat region. The mentioned pomegranate which is called Karalli, is native to Uramanat and its physical features are different from other genotypes of pomegranate in the same region. This new finding, in addition to Tang-i var inscription, largely confirms the possibility of the adaptation of ancient Karalla/ Karalli with modern Uramanat (Kurdish Hawraman), and so confirms the opinion of those researchers who used to seek for ancient Karalli within Uramanat region. Uramanat is a special geographical area covered with high and steep mountains and narrow and deep valleys. It is very rich in water sources, but rarely has plains and flat lands. This natural feature, which distinguishes Uramanat from its neighboring areas, was a main reason that foreigners, including the Assyrian warlike kings could not gain permanent and easy access to the region throughout history. Regarding the available evidence, it seems that some sites in the mentioned Uramanat region which have occupation layers of Iron age III, have links in some aspects with the material culture of the old inhabitants of the ancient Karalla. It seems that the most prestigious city center in the Karalli region was the city with the same name, which according to the available evidence, was probably located in Tang-i var or Uraman-i Taxt area. Future excavations in Uramanat will undoubtedly promote a good leap in our knowledge about Karalla and forced Assyrian presence in western Iran.

Religious monuments from ancient period has played an important role in the formation of spatial structure of cities and villages. Archaeological excavations and available historical evidence show that religious sites in historical periods, especially theSassanid period, have been one of thecenters of people for religious ceremonies. One of the important findings of archeological excavations in Isfahan province is areligious building called Vigol fire temple, which was found in excavations of M. Javari in 2010, in 10 kilometers southeast of AranandBidgol cities. The materials of this building is unlike with other buildings of its age andhas cross-shaped and cruciform plan. In middle of the Vigol fire temple, a fire base consisting oftwo square platforms and agypsum columnar stem with spoon-shaped grooves is made ofgypsum and rubble. In thisregard, thepresent article hasbeen discussed and analyzed with theaim of recognizing andcomparing the architectural aspects of Vigol fire temple with some fire temples in different regions. Therefore, the present study isbased onthe purpose of basic research and based onthe nature andmethod, historical and analytical research; The required information has been collected through two methods ofdocumentary andfield studies and istrying to answer theleading questions: 1. Isit possible to prove its use as a fire temple based on the evidence left from the architecture of this building, andwhat kind of fire inthis fire temple was lit according tohistorical sources? 2. Has thearchitectural plan ofthe Vigol fire temple followed a specific pattern? The results showed that th analysis and comparison of the architectural style of Vigol fire temple with other contemporary Sassanid examples shows the similarities of this work such as architecture orfire base inits construction has used a pattern similar to Sassanid examples andwith the presence ofneighboring architectural remains, including the twirling Corridor, canbe considered theuse of a fire temple forit. Also, due to the degree of fire inthis period, the fire that was worshiped inthis place wasprobably of the local fire type (Â dorâ n).

Saimareh is one of the important cities of western Iran in the early Islamic centuries. Historical texts point to its position in the Jabal between Khuzestan and Zagros Mountains. After a brief but booming life, the city was abandoned in the fourth century AH. Despite the long history of archeological studies in the city, there are some doubts and questions about its precise location in present-day geography of the region and the real causes of its extinction. In addition, investigating the role of various factors in the prosperity and development of the city is one of the issues that has been overlooked in previous research. The purpose of the present study is to investigate the impact of environmental variables, human factors and political-historical changes on the location, expansion and extinction of Simare city. The research approach is historical and its information is collected using documentary studies and field visits. The results show that the location of the historic city of Saimare coincides with the site known as the Calek on the southern margin of the present-day city of Dareh-e-Shahr. Defense and security have played a major role in locating the city. The strategic position of the city between Khuzestan and west of Iran, along with its environmental benefits and the attention of the Al-Hasanawi rulers, led to its growth and prosperity in the early Islamic centuries. Political-historical factors and the decline of the regional communication boom that followed the extinction of Al-Hasanawi's government, had the greatest impact on the desolation of this city. The strategic position of the city between Khuzestan and west of Iran, along with its environmental benefits and the attention of the Al-Hasanawi rulers, led to its growth and prosperity in the early Islamic centuries. strategic position of the city between Khuzestan and west of Iran, along with its environmental benefits and the attention of Al-Hasanawi rulers, led to its growth and prosperity in early Islamic centuries.

The Beginning of Ishaq Ibn Ahmad Samani's Emirate (301 AH) in Samarqand Based on Numismatics Evidence Abstract After the death of Ahmad ibn Ismail (295-301 AH), at the same time Ishaq ibn Ahmad (301 AH), the great of the Samani family and Nasr ibn Ahmad (301-331 AH), emir Ahmad's young son rose to claim Emirate, which eventually led to the infighting and victory of Nasr. Since historical books have been widely dispersed, coin science can provide researchers with valuable information to address these discrepancies. emir Ishaq is the name of the late emir, also known as Ismail ibn Ahmad (279-295 AH) and dates to 301 AH. He was beaten in Samarqand. The main questions of this study are: 1. How can a part of the history of that era be reconstructed by using the copper coin of emir Ishaq (issued by Samarqand in 301 AH)? 2. emir's name is dead, why has Ismail insisted on this type of coin, and what role did Ishaq have in legitimizing it? In addition to introducing this first coinage index, this paper seeks to reconstruct and identify the causes of some events along with the cognitive cointegration data along with historical texts, using a cognitive archaeological approach and a historical approach. The main result of this study was the issue of legitimizing the Emir of Ishaq from the Baghdad Caliphate, which can be concluded that this coin was minted during the process of legitimizing the Emirate of Ishaq by the Abbasid caliphate, and since the coinage was considered a sign of power. And his legitimacy for the Emirate was also in the offing, bringing the name of the emir down to the coins could guarantee Ishaq's legitimacy at that time. Keywords: Ishaq ibn Ahmad, Samarqand, Numismatics, Samanids, Nasr ibn Ahmad. Keywords: Ishaq ibn Ahmad, Samarqand, Numismatics, Samanids, Nasr ibn Ahmad.

"Symbol"is a collection of signs, indications, and words that denote a higher meaning and concept than its appearance. In other words, symbols are used to express concepts that roots of many of them can be found in the history of predecessors and myths. Artwork is one of the most suitable platforms for the emergence of the symbol. In the meantime, "pottery"is one of the most important art works in early Islamic centuries, which it contains many symbols among the"cows", and can be traced its implications in the myths of historical and Islamic periods. The aim of this study, semiotics of cow with regard to social conditions, religious and the idea and beliefs of the people of the early Islamic centuries through analysis of historical documents. Hence, following the semiotics of cow, the following question is raised: What is the origin of the cow symbol on the Neyshabur pottery? The research method is historical-analytical and based on library studies. In the process of research, we first began to collect statistical samples from museums, designing motifs with CorelDraw software; and in the following, library studies have been conducted to identify the subject matter of the cow in historical documents. The achievement of studying the cow symbol and its conception in the pottery of Neyshabur suggests that, considering the importance of cow in livelihoods of people in different historical periods and using of: meat, skin, milk, fats (for domestic heating and cooking) along with its efficiency in portage and plowing, can be imagen such icons as: power and strength, fertility and fecundity, which these symbols can be traced from prehistoric times to the aforementioned period in different artistic works and have common concepts. In addition to the above mentioned concept, other symbols, such as the combination of cattle with humans, the composition of cows with birds, are found in Neyshabur's pottery with astronomical and religious concepts and their origin is specific to Islamic beliefs.

After the discovery of Troglodytic Architectures in Iran during the recent decades, the nature and functions of these works have constantly been discussed. The vague and inconspicuous traces of the era in which these remaining works have been created, make it difficult for scholars and those interested in rocky works to provide an accurate chronology for such monuments and find the precise uses of functions of these works. On the other hand, the rocky and cave-like nature of these places have led more researchers to attribute them to the Mithraism religion. However, recent studies on the rocky site of Varjoey (Varevy) village of Maragheh (known as Imamzadeh Molla Masoum), which is somewhat richer in terms of archaeological data, provides further reasons for attributing these works to the Islamic period. However, deep and accurate research requires further archaeological and scientific borings. In the present research, relaying on spatial analysis and comparative data to clarify the chronology and use of the present building, it has been tried to discuss about some points and provide archaeological knowledge, which has not been provided previously. As the authors believe, according to the same points, a more precise date and application can be provided for this monument and it could be examined from new angles with an analytical view. According to this research, with reference to the studies and comparisons conducted so far, it is proposed that the Troglodytic complex of Varjoey may have been originally used as a Buddhist temple belonging to the Ilkhan period that subsequently, after the religious reform by Qazan Khan, it was transformed into a monastery. Accordingly, attributing this site to Mithraism religion is less probable. Finally, although the chronology of other rocky temples requires independent research, it seems that determining the relative chronology and use of the Troglodytic spaces of Imamzadeh Masoum Maragheh-i can be helpful for such monuments.

Mirror work is one of the elegant arts used extensively to usually decorate the interior of a building. Although this art was used at least since the Safavid period, it has become more common in the Qajar Era and reached its climax in this period including in constructing some halls like Mirror hall of Golestan Palace and especially in constructing religious and holy monuments. It results the reflections of light through these pieces of mirrors, which produce a dazzling display of sparkling light. This kind of deliberate decorations, leads to a bright and highly shining atmosphere created upon consecutive reflections of light in numerous mirror pieces. As the historical texts testify, this fine and delicate art is surely an invention of Iranian architects. The mirror reflects the sky, water and every color and is a symbol of light and life. The decorations developed during the Qajar period so that the presence of this art can be seen in different buildings particularly in the residential houses. Yazd is one of the rare Islamic cities of Iran, in which that the historical tissue is preserved very well. The historical tissue of the city presently consists of both ordinary and aristocratic houses. The mostly owners of these aristocratic houses were merchants in Qajar era that some of them had mirror work decoration in the interior parts. According to the results the use of stucco on mirror and mirro work on stucco together is a common technique based on 58% in these hoses. Also the Geometric and plants motifs based on 90% and 75%, are the most ones and the Kase Boshghabi motif is the less one that has been used in the houses of Yazd. Mirror rooms are placed 91/7% in the winter part of the houses(north and west) that including different uses like: the reflection and increasing the light in the cold seasons that the sky was some how darker.