Journal of Archaeological Studies

Abstract The public bathhouses are included in buildings as public utilities that have been expanded throughout Islamic realm by arising Islamic religion that cleaning is the preamble for most of its rites. Unfortunately, from the beginning of Islamic period until 8th hegira century (15th AD century) no stable sample of public bathhouses remained in Iran, but many public bathhouses have still remained from Safavid and especially from Qajar era all over Iran. Qazvin is a city where there are a lot of public bathhouses. We may not know any remained bathhouses in this city as sample of pre-Safavid era and except for Ghomak and Moslem bathhouses, we could not find another name in ancient texts before this period. But, the Safavid sources have referred to construction of several bathhouses in this city during this period while those foreign tourists, who visited Qazvin in this period, implied numerous and beautiful public bathhouses in this city. Today, Boloor and Qajar bouthhouses have been resumed from Safavid era while both of them were were repaired and reconstructed and used as museums. Also during Qajar period, a great number of bathhouses were constructed in Qazvin. Adib-Al-Mamalek, a stateman of Qajar period, has mentioned 50 public bathhouses located in Qazvin City out of which 15 samples of them were among well- known baths. Haj Mir Hossein bathhouse is one of those famous bathese he referred to them. This bathhouse is also one of the oldest baths remained from Qajar Dynasty. This bath was repaired and reconstructed during recent years and it has been currently converted and used as museum and art and culture center.

Abstract The most important area that is directly related to the civilization of the Sind and the southern coastal countries of the Persian Gulf is the Makkoran. These three cultural areas have many cultural commonalities, especially in the third millennium BC. One of the cultural commonalities of material and spiritual expression is the burial in this period, which shows the same cultural identity in this part of the world. Death is the simplest reality of life, and the actions performed during burial a kind of concern for the fate of the dead. Burial is the ritual of separation from one world to another, and burial is a kind of commitment to the deceased as a member of society. Burial and related traditions are a reflection of the spiritual and ritual aspects of human cultures. Common similarities can be found among different cultures. One of the centers where these commonalities can be found is Dembukuh Cemetery. This cemetery Dambe Kouh is the largest cemetery and area that has been discovered in the southwestern tip of Iran. The area from the third millennium BC It has been established periodically until the Islamic period. The site should have close interactions with the cultural areas around it, especially the Sind Civilization, due to the data obtained from it. The methodology of this research is descriptive-analytical and comparative and the basic and basic data required are obtained through field studies that include prospecting and surface-level surveys. The overall result is a homogeneous appearance of graves, a few graves and the use of graves in later periods. The most important area that is directly related to the civilization of the Sind and the southern coastal countries of the Persian Gulf is the Makkoran. These three cultural areas have many cultural commonalities, especially in the third millennium BC. One of the cultural commonalities of material and spiritual expression is the burial in this period, which shows the same cultural identity in this part of the world

Abstract Until recently, the culture of the late Iron Age in the central Iranian Plateau had only been identified at the southern mound of Sialk. In this study, a newly discovered site, called Qolam Tepe, is introduced in the foothills of western Kashan at a very close distance to Sialk. None of the surface findings of Qolam Tepe show any era other than the Iron Age III, or there is no Sialk VI, so we have ascertained one of the satellite sites of Sialk VI. Since the Qolam Tepe is exclusively a single-period site (Iron III), given the apparent fact that the decorative bricks found in Qolam Tepe in every aspect match the decorative bricks of “la Grande Construction” of Sialk. They can be attributed to a single cultural period and are surveyed as a single chronological horizon, thus again leading to the attribution of the “la Grande Construction” of Sialk to the end of the Iron Age. Surface survey finds from this site indicate that it is contemporaneous to the Iron Age, layers 5 and 6 of the southern mound of Sialk (and Cemeteries A and B)

Abstract Architecture is among the important branches of art and civilization and architectural structures, beside their practical uses, have also served as the ground for the emergence of different arts and as indications of the grand status and glories of their founders. Among the various branches of architecture, tomb structures and funeral monuments have long played significant roles in culture, civilization and society of Iran and also have occupied an essential place in the history of our architecture. Therefore, beside the mosques, shrines have been the most popular public buildings in Iran and have entered the cultural tissues of Iranian life and society. A large portion of the evolution of architecture in Islamic era can be traced in the holy shrines and tombs. The formation, identity and being of these buildings are often closely connected with great local, national, political and religious leaders and characters. Thee architectural monuments also deserve scholarly studies in terms of their artistic, social, historical, cultural and religious aspects. Caring for shrines and building them is related to belief in hereafter, desire for immortality and love of followers and lovers of the deceased persons. Building of such places which come under various names such as “burial place”, “shrine”, “sanctuary”, “sanctum”, “receptacle”, “tomb”, “sepulcher”, “tower”, “imamzadeh”, etc. roughly began in 4^th century A H. and became then more prevalent is eastern and northern Iran through the practice and believes of various sects and dynasties. The process became especially popular during the Shite dynasties such as Alavids (250-360 A H), and Buwayhids (320-447 A. H.) whose political power and rule helped the building of such places, shrines and tombs more than ever. 
In the Islamic societies of middle centuries, shrines found a very high stature among the masses and ordinary religious people. Interestingly, building shrines for great religious and social leaders has been more passionately pursued in Iran than in other Islamic countries so that, Ernst Diez, the Austrian art historian, “such buildings are the most popular and prevalent in Islamic Iran.” In fact, it was for the grand status and importance of such places that the first major undertaking that kings did after succession, was erecting graves and shrines for themselves and their fathers and relatives so as to be redeemed by God and gain an everlasting fame and name. Regarding their shape and format, sepulchers are basically divided into two forms: tower tombs and non-tower (rectangles tombs). A large portion of the shrines in Islamic era are tower tombs which have different shapes such as circular, multisided  and finny, and also have common features such as a tall outside tower, and in them, emphasis is on the altitude not the extent of the building. Although some scholars have tried to work out a justification for the birth and building of tower tombs, none has ever come up with an all-satisfying evidence for the formation of such building along with the Islamic traditions governing them. In Hamadan province, Iran, there are some tower tombs from different Islamic eras, such as Ghorban Tower, Baba Hossein Tower in Malayer, Hayaquq Tower Tomb, etc. in the present study, we have undertaken to introduce one such tower tomb and describe its architectural and archeological characteristics; that is “Azhar Tower” that is located at the Dargazin section of Razan city, Hamadan Province. The city is situated at the north of Hamadan province and has many historical and cultural works belonging to different historical epochs, mostly Islamic era. The tower tomb with finny shape ,also called AzharImamzadeh, is one of the works from the Islamic era, but has not so far been comprehensively studied and there exists still many ambiguities about its history and being. The present study, thus, aims at considering the structural features of this building, its decorative elements, architectural innovations, and finding about the identity of the person buried under it. It also intends to consider this tomb as one of the few tower tombs with a finny shape and a star-like base for the tower, and comparing it with similar buildings in order to trace the mutual influences exchanged between it and similar forms both before and after its date. The research methodology applied for this purpose is an archeological case studythrough a descriptive-analytic study alongside using written sources such as historical and geographical documents and travelogues. The main questions posed by the project are: 1- in which historical age was the Azghar Tower built and with which similar architectural works can it be compared? 2- What are the innovations, and the architectural and decorative elements of the Tower? 3- Regarding the great importance of the Dargazin region in different historical eras, especially in middle Islamic epochs and the great sociopolitical people that have emerged in this region, what can be known about the identity of the person buried in there? The final results of the study show that the Azhar Tower Tomb dates back to the first half of the eighth century A. H. when the Ilkhanate (654-750 A H). Also, as the last tower shrine with a finny design in the history of Iranian Islamic architecture, it had been built based on the architectural and decorative forms dominant in the Ilkhanate age, and had been affected by some tower tombs in the central and northern parts of Iran, particularly, Imamzadeh Abdullah, and Ubayd Allah of Damavand, and the Bastam Tower. It is also most probable that the Azhar Tower was built for the burial of one of the outstanding man of the Dargazin region, named Sheik Sharaf-o-AldinDargazini.

Abstract TheAzerbaijan Museum has historical artworks from the pre-Islamic to Islamic periods. One of the most important parts of this museum is an open-air section, where a large number of Gravestones, were collected and transported to this place from cemeteries around the city (Tabriz), as well as various East Azerbaijan cities cemeteries. Collecting of gravestones from different parts, has created a very rich collection of gravestones in this museum, which has provided a very good opportunity for studying East Azerbaijan gravestones in the Islamic periods. Now, in this research, we have tried to classify the gravestones ornaments types in the first stage by systematic research and collecting information by fieldwork and library methods, and afterward in the next step we will analyze the gravestones ornaments by symbolism approach. This research, which is of descriptive-analytical type, aims to answer the following questions: What are the symbolic meanings of the Azerbaijan Museum gravestones ornaments? What are the main features of the decorations of this gravestones and what motifs have been used the most? Based on this study, it was determined that the motifs ornaments in the Azerbaijan Museum gravestones (which are related to 14^th to 17^th century) are divided into four categories: palnet, geometric, Altar and inscription motifs that has direct relationship with religious beliefs of decided. Among these motifs inscription motifs are used mostly, basically poems and verses that shows mortality people initiation to the world. According to their religious beliefs, these people consider this world to be mortal and have tried to warn others about this mortality. Accordingly, they have been careful enough in choosing the theme, in choosing the poems, and in choosing the verses of the Qur'an. This has led to a harmony between the themes. Among the plant motifs on the Azerbaijan Museum gravestones, Khatai and Arabesque, and among the geometric patterns, circle are used mostly.

Abstract Khojaly-Gadabay is a culture in the archeological literature of the Republic of Azerbaijan that was first recognized in the Khojaly region of this country. Chronologically, it dates to the Late Bronze and the Old Iron Ages in the Caucasus area, and the Iron Ages I and II in the northwest of Iran. In addition to Khojaly-Gadabay, this culture is known with the names such as Central Zagafia, Ganja-Garabagh in the Republic of Azerbaijan, and Lechashen-Metsamur in the Republic of Armenia. Most archeological data of this culture have been obtained and studied from the cemeteries of non-residential cites. This descriptive-analytical study analyzes the main characteristics, based on archaeological data and with a comparative approach. In this study, it is tried to answer two main questions. First, what are the most important archaeological attributes of this culture in the studied geography? Second, how the origins and ways of expanding this culture can be explained? This paper can provide a clear understanding and an appropriate background for the study of this culture in the northwest of Iran. The main features of this culture have been the use of gray pottery, various burial shapes, semi-nomadic lifestyle, and the use of structures and temples in the spiritual and religious range.
This study aimed at investigating the archeological data obtained both in the South Caucasus and in the northwest of Iran. The main objective of this work is to explore the most important cultural features of Khojaly-Gadabay culture and its distribution areas, as well as clarifying some unknown and dark features and commonalities and differences of this culture in the two mentioned geographical locations.The main questions of this study are as follows: 1) What are the most important archaeological features of this culture in the studied geography? 2) How the nuclei of formation, origin, and dissemination of this culture are explained? The answer to these unknowns can provide a clear horizon and a suitable background for studying this culture in the northwest of Iran (Azerbaijan).
Reviewing previous studies show that the main features of this culture are the use of gray pottery, burials of different shapes, having a semi-nomadic life, and the construction and use of temples (in terms of spiritual and religious aspects). Based on the obtained archaeological data of this culture, Azerbaijani archaeologists attribute the formation, origin, and spread of this culture to the west of this country in 1450 to 900/800 B.C. This culture has spread from the South Caucasus to the northwest of Iran (Azerbaijan) between tribes that have been peacefully connected.
The present study was conducted based on a descriptive-analytical method with a comparative approach. The authors of the article try to study this culture in the two geographical areas of the South Caucasus and northwest of Iran using different designs, species of pottery, and metal objects through a comparative approach and provide a clear understanding of this culture. Toward the end of the second millennium BC, tribes and communities engaged in agriculture and animal husbandry emerged in the western part of the Republic of Azerbaijan. All archaeological and cultural data related to these communities are known in the Azerbaijani archeological literature as “Khojaly-Gadabay culture”. Based on the obtained archaeological data of this culture, Azerbaijani archaeologists attribute the formation, origin, and spread of this culture to the west of this country in 1450 to 900/800 B.C.  This culture has spread from the South Caucasus to the northwest of Iran between tribes that have been peacefully connected. Khojaly-Gadabay culture has been studied in terms of burial method, as well as archaeological and cultural aspects in the geographical area of ​​the northwest of Iran, especially on the banks of the Aras River in sites or cemeteries such as Jafarabad Khodaafarin Cemetery, Larijan Cemetery, Tuali Sofla Cemetery.
One of the main features of Khojaly-Gadabay culture is gray pottery (Figurs: 5,6,7,8) decorated with carvings and bronze objects (Figur: 3). In terms of shape and form, tombs come in a variety of shapes, including box-shaped and stone-shaped tombs in mountainous areas foothills whereas simple graves, earthen tombs, pit, plain-like, and brick graves in plain-like areas. Burials have been performed both collectively and individually. Burials in the residential area of ​​the Caucasus basin were mostly collective and secondary, except that burial with a brick structure has not been obtained from the Caucasus region. Kurgani burials (Figur: 15) and stone-shaped boxes (Figur: 9) are located in two geographical areas in non-residential areas while cemeteries and have been reported from the foothills and around the castles. Khojaly-Gadabay culture pottery includes portable and removable utensils. Commonly used geometric patterns in the study area include horizontal recessed stripes, lace-shape patterns, horizontal lines, dot-like patterns, mushroom-shaped appendages, rhombus-shaped patterns, spring-shaped patterns, and stamped patterns. Animal motifs used in this culture include motifs of goats, rams (Figur: 6), cows, or birds. The resulting pottery is technically divided into two categories of wheel maker and handmade. Interestingly, according to the present study, pottery species show resemblance in two geographical areas, both in terms of pattern and form.
One of the interesting points about these cemeteries is the secondary burial and having an altar or temple. The use of sacred sites and religious activities in the residential area obtained from layer VIII of Kul Tepe-I is related to the Chalcolithic period. Also, indemnification of a temple that has cow-horn and horseshoes shaped stoves is related to the Early Bronze Age of Kul Tepe-I and II. The use of sacred sites in residential or burial area in the region is suggestive of the Late Bronze Age and the Early Iron Age in the South Caucasus basin. In some of these cemeteries, including Muncuqlu Tǝpǝ/Munjuglu Tepe, each tomb has its own altar, and the altars were built right at the entrance and in front of the tombs. The depth of the altars is 50 cm and the depth of the graves is 70-100 cm. One of the religious sites related to this culture is obtained from the Gegarut site of Armenia, which was named temple (Figur: 10) by an excavator.
Another important element in the subject of spirituality and religion is the construction and use of the temple. In this regard, the use of the temple is one of the major features of Khojaly-Gadabay culture. The reason is that some squirrels, dogs, and horses have been found in these tombs. Furthermore, finding an altar platform from the cemeteries and the mixture of soil covering the upper part of the tombs, along with pieces of pottery, has been recognized by archaeologists as a sign of the burial rite with the reception. Sometimes, the temple is built in the settlement area and sometimes in cemeteries and non-settlement, indicting worships in both parts.
One of the important features of this culture is the decoration of pottery with animal heads, including ram heads, which were obtained from the Goy Tepe (Figur: 20) and belongs to the Iron Age II. The decoration of the utensils with the heads of animals such as cows, horses, and other animals, in addition to pottery, is also reflected in bronze objects. Pottery with embossed decorations with animal heads (ram or cow heads) from Zayamchai Cemetery of the Republic of Azerbaijan, is seen in this culture. These potters have two holes near the edge and the crescent sign inside the bowls. Like this type of earthen bowl, some potteries were detected in Dinkhah Tepe (Figur: 22) and Kordlar Tepe (Figur: 23).
Based on the discovery of uninhabited cemeteries in the foothills and mountainous areas along with the settlement in the lowlands, archaeologists have concluded that the livelihood and lifestyle of the Khojaly-Gadabay culture were semi-nomadic and the inhabitants in mountainous areas had been engaged in livestock and agricultural activities.

Abstract During the first Islamic centuries, Kurdistan is one of areas that there has been little information on architectural and monumental structure of this area. In such a situation, Imamzadeh Aghil monument can provide a valuable insight into the architectural patterns of the perion in the area. This monument is located in the middle of a major archaeological site and its architectural style and archaeological evidence wittneses that it may be built in the Seljuk period and is Comparable with Gonbad Alavian in Hamadan, Red Gonbad in Maragheh and the tomb of Pierre in Takestan. Despite of the destructions happened, this monument especially in terms of the construction and decoration still remains an important one although the information on grave owner is not revealed but according to the comparable monuments of this period it is possible to assign it to have been for a local rulers.    

Abstract  During the late fourth millennium B.C some changes took place in many archaeological sites of south eastern Iran that affected the different aspects of life in the region. By expanding of local cultures in the late 4^th millennium B.C, at the same time we are witnessing the presence of proto Elamite cultural materials near some key sites and consequently remarkable increasing in trade exchanges with distant areas. In fact, some evidence of foreign merchants with Banesh/proto Elamite elements that has specialization on storing goods, commodity management and trade in long distances. These evidence have been documented by archaeological excavations near Shahdad, Konar Sandal and Shahr i Sokhta. All these sites are the big cities in the first centuries of third millennium B.C.  It seems that in spite of expansion of Aliabad culture in Kerman, Baluchestan, Makran and near Sistan since 3700 B.C to 3300 B.C that consequently followed by local cultures in each area from 3300 to 3000 B.C, the main factor for starting and developing of urbanization in south east of Iran is connected to presence of proto Elamite culture and building the exchange centers or Bazar in the areas with good potential for the natural resource. These areas became the urban centers in the beginning of third millennium B.C. In fact, the art of those merchants was learning to local people that how to control their valuable resource and crafts for exchange and interaction with the other people.

Abstract One of the most important potteries used in Persian Gulf (Middle East) maritime trade with a large part of the ancient world, including the Persian Gulf, the Gulf of Oman, the Indian Ocean, Sri Lanka, and finally the country of Thailand. (Suriname ship cargo) earthenware jar called Torpedo-jar or storage jar. Although this type of pottery was dated by most researchers to Sassanian era, this type was used in trade and burial from the Parthian period to early Islamic era or 3rd century BC to 9th century AD (Kennet, 2004: 85). The most important feature of these types of jars is the coating of bitumen on its inner surface. So far, archaeologists have not succeeded in finding a kiln for the production of this type of pottery, so it is very important to know the place of pottery production and the bitumen mine used in them.  In this article, using the method of geochemical laboratory studies and a comparative study, the bitumen samples taken from the torpedo jars from the south and southwest of Iran were investigated. In this research, 15 pieces of pottery with tar coating belonging to the archaeological excavations of Siraf and Mahruban ports on the coast of the Persian Gulf (south of Iran), related to the Sassanid and Islamic period, and samples from Shush and Shushtra region from the Parthian and Sassanid periods were selected.The sample of the Susa area is from the Iran National Museum and belongs to the archaeological excavations of Susa region, the sample of Ivan-i Karkheh is related to the Dezful region, and the sample of the Dastova area is also related to the Shushtar region in Khuzestan province, southwest of Iran. All bitumen samples were analyzed geochemically with the aim of determining the origin of bitumen in its specialized laboratories in Europe and America. The main result of the research shows the use of bitumen from the bitumen springs of Khuzestan, Lorestan, Ilam and Kermanshah provinces in the studied pottery (Fig.1).

Abstract Abstract
Despite considerable archaeological evidence and written sources concerning the Sasanian city of Weh-Andiōk-Shābuhr, modern scholarship has yet to fully explore its layout, spatial organization, and internal structures, as well as its roles in the scientific, administrative, political, religious, and economic spheres during the Sasanian period. Archaeological excavations and soundings led by Yousef Moradi in 2017, along with data from historical aerial photographs and satellite imagery, have offered fresh insights into the urban design and architectural characteristics of Weh-Andiōk-Shābuhr during the Sasanian era. These findings challenge previous interpretations regarding the city’s design, function, and the dating of its various features. The excavations revealed that Weh-Andiōk-Shābuhr was a rectangular city, enclosed by walls constructed with consolidated pisé (rammed earth) and reinforced with semi-circular buttresses. A moat surrounded the city on all sides. Contrary to earlier interpretations, recent excavations, surveys, historical aerial photographs, and satellite imagery showed that the intersecting lines visible in aerial photographs and the dirt roads within the city were not remnants of Sasanian streets. Instead, they were ridges created after the 10th century CE, when the city was transformed into farmland, serving to demarcate agricultural fields and facilitate commuting within them. Additionally, the excavations revealed that many of the scattered mounds within the city did not contain the remains of buildings but were deposits of construction materials from the ruined city, accumulated to expand farmland. This article seeks to offer a clearer understanding of Weh-Andiōk-Shābuhr during the Sasanian period by integrating these new archaeological discoveries with an analysis of historical texts, epigraphy, sigillography, and numismatics.
Keywords: Weh-Andiōk-Shābuhr, Sasanian, Sigillography, Numismatics, Urban Planning, Archaeological Excavations.
 
1. Introduction
Numerous literary, inscriptional, and sigillographic sources underscore the significance of the city of Weh-Andiōk-Shābuhr during the Sasanian period. These primary sources indicate that the city retained its original name throughout this era. Yet, modern scholarship often refers to it as Gundēshāpūr or Jundīshāpūr—names that only emerged during the Islamic period—when discussing the city’s role in the Sasanian era without clarifying the anachronism. Furthermore, these studies frequently overlook city’s urban fabric, including its layout, spatial organization, structures, and its multifaceted roles in the scientific, administrative, political, religious, and economic systems of the Sasanian era.
This paper seeks to address these gaps by combining archaeological evidence from Yousef Moradi’s 2017 excavations with historical aerial photographs, satellite imagery, and data from primary sources, inscriptions, seals, and coinage.
 
2. Analysis and Decision
The following sections examine the city’s layout, architectural features, and historical prominence, drawing on textual, epigraphic, sigillographic, numismatic, and archaeological evidence. Each type of source provides complementary insights: historical texts illuminate political, religious, and scientific significance; inscriptions and seals document administrative status; coinage reflects economic activity; and archaeological surveys reveal the city’s physical layout and defensive structures.
2-1. Weh-Andiōk-Shābuhr: Historical Records
Although often blending facts with fiction, historical texts provide abundant information about the political, religious, cultural, scientific, and economic significance of the city of Weh-Andiōk-Shābuhr during the Sasanian period. Many sources attribute the foundation of the city to Shāpūr I, following his victory over the Roman Emperor Valerian (Ṭabarī, 1983: II, 590; Dīnawarī, 1992: 73; Ibn al-’Ibri, 1992: 76; al-Qifṭī, 1992: 183; al-Yaʿqūbī, 1993: I, 201). However, some scholars, building upon Syriac sources (Scher, 1907: 221; Sachau, 1916: 4–5), CORONA satellite imagery of the site (Whitcomb, 2003–2004: 92–93), and linguistic evidence (Potts, 1989: 327–334), argue that the city existed before Shāpūr’s reign and was later rebuilt by him on a grid plan. Pinpointing the precise date of the city’s construction requires further archaeological excavations. 
Historical records also suggest that Weh-Andiōk-Shābuhr served as the capital for several Sasanian kings (Ibn al-Balkhi, 2006: 63–69; Mustawfi, 2002: 167; al-Masʿūdī, 1988: I, 279). Significant political and religious events took place there, including the imprisonment of Roman Emperor Valerian (Scher, 1907: 220; Chaumont, 1988: 63; Schwaigert, 1989: 24), the rebellion of Anōshazād against his father, Khosrow I Anushirwān (Dīnawarī, 1992: 74), and the execution of the prophet Mani (al-Maqdisī, 1927: III, 158; Ṭabarī, 1983: II, 596; Thaʻālibī, 1989: I, 319; Dīnawarī, 1992: 74). Known as “Beth Lapat” in Syriac sources, the city was a major center for Christianity in the Sasanian Empire, playing a pivotal role in the history of the Church of the East. It served as the seat of the Metropolitan Archbishop of Khuzestan for much of its history (Scher, 1907: 11; Chabot, 1902: 283, 308–309, 529; Fiey, 1979: 237, 241; Morony, 1989; Vööbus 1988: 82). Moreover, Weh-Andiōk-Shābuhr emerged as a prominent scientific hub during the Sasanian period, contributing significantly to the development of knowledge, especially in medicine and philosophy, which were later transmitted to the early Islamic era (Ibn al-’Ibri, 1992: 76; al-Qifṭī, 1992: 183–185; Dols, 1987: 368; Söylemez, 2005: 1). Armenian sources also mention the cultivation of sugarcane in the region in the early 7th century CE (Hewsen, 1968: 35, n. 25; 1971: 186, 1992: 74), although Lippmann (1890: 93–94) suggests that sugarcane was grown much earlier and was used for medical purposes. 
2-2. Weh-Andiōk-Shābuhr: Epigraphic and Sigillographic Evidence
The trilingual inscription of Shāpūr I (r. 241–272) on the Kaʿba-ye Zardosht in Naqsh-e Rostam lists several Sasanian cities and satrapies (šahrabs) including ‘Weh-Andiōk-Shābuhr’ (Middle Persian: why-ʾndywk-šhypwhry), meaning ‘the better Antiochia of Shāpūr’ (Huyse 1999, i, 58–59, §46; ii, 156–157). While ‘Weh-Andiōk-Shābuhr’ enjoyed the status of šahrab in the 3rd century, sigillographic evidence indicates that at least in the 6th century it became a šahrestān ‘provincial city’ administered by a wāspuhragān-framādār (Fig. 2). This upgrade likely resulted from the administrative reform initiated by Kawād I during his second reign (r. 499–531) and completed by his successor Khosrow I (r. 531–579).
2-3. Weh-Andiōk-Shābuhr: Numismatic Evidence
The mint signature “WH” on certain coins from the time of Bahrām IV onward is associated with the city of Weh-Andiōk-Shābuhr (Schindel, 2004: 169–170; 2005: 290–293). The city was one of the most active Sasanian mints, producing substantial quantities of silver coins from Bahrām IV to Kawād I and significant numbers of gold coins during Pērōz I’s reign. This reflects the city’s economic vitality and its central role in regional commerce.
2-3. Weh-Andiōk-Shābuhr: Archaeological Evidence
The city of Weh-Andiōk-Shābuhr has been identified with extensive ruins south of Islamabad, approximately 5 km southeast of Dezful, on the road to Shushtar. The site has a rectangular layout measuring 2.89 km in length and 1.35 km in width, surrounded by low gravel ridges (Figs. 3–5). Adams and Hansen (1968b: 56) interpreted these ridges as simple barriers symbolically marking the limits of the city, rather than as features with defensive military purpose. Keall (2002: 104–105) proposed that the ridges might have formed canal banks, suggesting that Shāpūr built the enclosure not as a city but as a sugar cane plantation. Archaeological excavations in 2017, under the direction of Yousef Moradi, challenged these interpretations. The excavations revealed that the ridges represent fortified outer walls and banks of a moat serving a defensive purpose. These walls, 12 m wide and around 3 m high (measured from the current surface of the moat), were built with consolidated pisé (rammed earth) and reinforced with semi-circular buttresses. The buttresses on the eastern wall are spaced 25.80 m apart, while those on the northern wall are 33.90 m apart. The eastern buttresses have diameters ranging from 7 and 7.40 m, while those on the northern side are slightly smaller, with a diameter of 5.60 m (Figs. 6–11).
Inside the enclosure are intersecting dirt roads, scattered mounds, and low gravel ridges. Some scholars suggest that these roads and the intersecting lines reflect the influence of Roman captives brought from Antioch-on-the-Orontes and resettled in Khuzestan by Shāpūr I in the mid-third century (Abbott, 1968: 71; Adams and Hansen, 1968b: 300; Fiey, 1979: 228–229; Dols, 1987: 368; Chaumont, 1988: 73, n. 86). Recent excavations, surveys, and analysis of historical aerial photographs and satellite imagery dispute this view. Excavations on these roads revealed materials from the 9th and 10th centuries (Figs. 12–13), indicating that the grid pattern was not part of the Sasanian city. Instead, it appears the grid was established after the city’s abandonment in the Islamic period, likely to demarcate agricultural fields and simultaneously facilitate commuting within them, rather than serving as streets in a living city. 
Adams and Hansen suggested that the large mounds were intentionally formed by deposited fill to support modest dwellings during the site’s final phase of occupation in the tenth century (1968a: 55–56). However, recent excavations show the lack of architectural remains indicating they are not elevated platforms for Islamic buildings (Fig. 14). Rather, they are featureless heaps piles created through organized efforts to recycle building materials, clearing the area for conversion into agricultural land.
 
3. Conclusion
Analysis of literary, epigraphic, sigillographic, numismatic, and archaeological evidence demonstrates Weh-Andiōk-Shābuhr functioned not only as a political and religious hub but also as a dynamic center of economic and scientific activity. Historical sources emphasize its prominence as a royal capital, a site of major political events, and a seat of Christian authority, while numismatic evidence attests to its economic vitality. Recent archaeological investigations have corrected previous misconceptions about the city’s layout, revealing fortified walls, defensive structures, and well-organized internal spaces while dispelling earlier assumptions about Roman-influenced grid patterns. The grid pattern was not part of the Sasanian urban plan but it was established after the city’s abandonment during the Islamic period to delineate agricultural fields and facilitate commuting within them. 

Abstract The study of burial traditions is one of the most important ways to understand the religious, cultural and social structures of the Sasanian era. Despite the religious integrity and the government's compulsion regarding the spread of Zoroastrian religion's tradition of placing the dead in the open air to prevent the pollution of natural elements; Due to the vastness of the territory, environmental diversity and the presence of other religions, various traditions have emerged and expanded in the burial of the Sassanid period. The northern shores of the Persian Gulf are no exception to this rule and have great diversity in burial traditions. Stone pit burials, burial vats, stone coffins, graves covered with stone slabs and silent towers are among the most important burial traditions of the Persian Gulf region. In the archeological studies of the historical port of Najirom, new types of burial traditions of this period were identified, which have not been reported elsewhere.
In this ancient site, in addition to stone pit burials, Graveyard or Studan, and the Silent Tower, burial structures have been built using lime mortar and carcass stones in three different shapes. In the first type, it is a small platform for placing the bones of the dead as a secondary burial. The second type is a small crypt with an arched cover in which the bones of the dead were placed, and the third type is the humble crypts in which the bones were placed, and on its arched roof,were placed, and on its arched roof,

Abstract Historical sources provide valuable information related to extent, control and maintaining security, stations and its services about Achaemenid Royal Road, but they tell nothing about jobs and officials who worked at traveling services. Fourtunatley, there are 719 texts of travel rations (Q texts) in the Persepolis Fortification Archive, revealing highly important information about offering service to passengers. In this paper, by separating texts belong to each certain job, we try to analyze through comparing them in case of personal names, seal and other information, to familiarity the workers and their commission. Study on travel ration texts shows that mentioned jobs in term are originally Iranian, and many of them such as travel guide, were professional and heirachial job.

Abstract The Topheth (in Ancient Jerusalem), considered as a holly land in Canaanites period, it was the altar of human sacrifice in honor of Baal. The history of the ritual, human sacrifice and the ceremonies accompanied with, among Jewish people returns back to when the land of Canaan in Jordan Valley was occupied by the Israelite people leading by Joshua (ca.1426 B.C.). On these Altars the new born children especially males were consigned to fire! Jeremiah, the prophet in 6th century B.C., in opposition to this ritual called the Topheth region the Valley of Death. In Islamic sources this area has been mentioned as the place of doom. This article is to study the way this ritual, offering of first-born children especially of male children adopted by Jewish people, in specific time span of their history under the Canaanites influence.

Abstract This article tries to look at the Oxus treasure and to have a survey on this glorious ancient collection, typology of its objects and semiotics of its motifs. Our most important purposes in this article are; first, a survey on techniques of making and decorating and typology of the objects in the collection based on form, material and usage. Second, a survey on the semantic meanings of the motifs and patterns. Researchers believe these handmade artifacts to be native and territorial. In addition, they think that these artifacts had been formed with combination of Persian experiences with the art of adjacent cultures (e.g. Mesopotamia, Urartu, Egypt and India), and the art of immigrant tribes. We gathered the research data through a library and museum study. The surviving objects have at least 22 dissimilar types and usages including model chariots, figurines, stoppers for a flask, vessel handles, horse models, cloth ornaments, an aigrette, earrings, necklaces, pendants, armlets and bracelets, rings, votive plaques, a shield ornament, a sword sheath, a jug, bowls, a fish vessel, a strap fitting, coins, rods and seals. There are five types of artistic decorations and patterns on these handmade artifacts: human motifs (like men and women), animal motifs (like lion, goat, ram, eagle, fish, bull and horse), mythical motifs (like Egyptian god Bes, winged globe, gopat and shirdal), vegetational motifs (like lotus and barsom) and geometric motifs. Semiotic analysis of motifs reveals the ritual and courtier functions and Iranian origin of this treasure.

Abstract If we consider the starting of Achaemenian Empire in 559 BC, the year that Cyrus, the second, came to power and its ending in 332 BC, the year that Iran was conquered by Alexander, the Macedonian, in these 227 years of military and political development of Achaemenian empire, some of the nations and countries for example Egypt, within Achaemenian territory came under Iranian military, economic and political power which were known as Achaemenian settled Satrapies. Achaemenian Suez Canal was an important project in that a Nile-Suez canal is to facilitate contact by ship between the Mediterranean Sea or the Nile Valley (especially Lower Egypt) or both and the Red Sea and the points in the east more specifically, one or more of the northeast African coasts, (south) Arabia, the Persian Gulf and the Indian Ocean.
Saith King Darius: ‘I am a Persian. Setting out from Persia, I conquered Egypt. I ordered this canal dug from the river called the Nile that flows in Egypt, to the sea that begins in Persia. When the canal had been dug as I ordered, ships went from Egypt through this canal to Persia, even as I intended.’
There are some typical archaeological materials in Egypt that refer to Achaemenids: the inscriptions of Darius I in the banks of Suez Canal.

Abstract In a new research on the Seleucid coins of Avicenna’s (Bu Ali Sina) Museum of Hamedan, eight new Tetradrachms from uncertain mint 65 have been identified. These coins issued under the authority of the Seleucid rulers, Antiochus III Megas (223-187 B.C.) and early reign of Seleucus IV Philopator (187-175 B.C.). In this article, the research main aim is review the issues and identify the likely location of the uncertain mint 65 and accordingly, coins of this mint that have been found in northwest of Iran. On following, all the characteristics of the mentioned mint are studied through following steps; catalogue of mint sequence, the value and duration of the mint and its comparative analysis with the main mints, such as Antioch on the Orontes, and survey of portrait types, the number of engravers and also identification of the elements by proton induced X-ray emission and its comparison to the Eastern Mints of the Seleucid Period. Contrary to the book of Selucid Coins (SC), the results of our study suggest that the relocation of this mint from Commagene or Northern Syria on the base of Seleucid coins to the eastern Mesopotamia or to the far northwest of Iran.

Abstract Due to the importance of Tabriz in various historical periods after the Mongol’s invasion to the end of the Qajar period, as continuously being the capital city or the residence city of the prince, entrance to this city has been reflected in various reports. Most of the foreigners who entered Iran from European countries came from Caucasus Road to Tabriz and reported many buildings on their way. Moreover, this road was one of the most significant roadways for Caravans on the Silk Road, where various residential buildings have been constructed. Alaki caravansarai is one of the most important roadside accommodations in Northwest Iran, and so many reports about it and the quality of its façade decorations can be traced in the travelogues of foreigners who traveled to Iran. Its vastitude and elegant entrance gate nevertheless, this building has unfortunately been neglected and was about to be ruined in the 19th century and afterward. However, the beauty of its entrance gate has gained the attention of many people and has been reported in many sources. Based on the ornaments used, recent sources in the history of architecture have estimated its date to the 12th century and Ilkhanid Abū Saʿīd Bahādor Khan and the Timurid period. These sources based their estimation only on the type of ornaments used on its entrance gate and its probable that the existence of dated artworks of the Ilkhanid period nearby, such as the Mihrab of Marand’s Jame Mosque, has influenced this speculation. This article aims to meticulously study this building in various travelogues, al-Wqafīyya al-Rashīdīyya, and other sources in the history of architecture and discusses the ornament types used and their history. The detailed study of the documents and sources indicated that this building could belong to the presidency period of Ḵᵛāja Rašid-al-Din Fażl-Allāh, and based on his emphasis to establish this building, can be dated 1297-1309. The ornaments, moreover, indicate the transient period from brickwork to tilework which happened in the late 13th and early 14th centuries

Abstract Among the Historical Monuments which have been identified in Tehran plain, Qaleh Iraj (known also as Qaleh Gabri) is the biggest in extent by 1470 m. length, 1300 m. Width covering an area around 190 ha.  This historical site is located 2 Kilometers north-east of Varamin county, in Tehran Plain. Despite some archaeological study, there has been no information on the archaeology of Qaleh Iraj it self alsor on the architectural characteristics of building. This study aimed to determine build up a chronologcal framwork to date different parts of Qale which may have been made durind successive periods.Through this paper we tried to explain the function of Qale and why the Qale was abandoned. For this we used archaeological data, text documents as well remote sensing (RS) magery to find history and function of Qaleh Iraj. This study showed Qaleh Iraj is a Garrison in Sassanian Period and maybe abandoned in the early Islamic period.

Abstract Unlike the king himself, the identity of other figures carved out of Sassanid reliefs has mostly been controversial. This study attempts to resolve one of such controversial discussions on the identity of two Sassanid equestrians depicted on the Fīrūzābād I relief and thus on other Ardašīr I's reliefs. In a bid to cast light upon obscured Sassanid genealogical topics, the heraldic concept has been taken to the better understanding of Sassanian’s descent in the course of investigations. To the best of the present author's knowledge, historical texts (mostly Arabic sources), numismatic evidence and visual analysis of ornaments probably related to ranks were all employed for this purpose. In some cases, however, the author was forced into an argumentum ex silentio against his will due to a lack or shortage of historical evidence. There are two premises central to this investigation: first, the fact that the early Sassanids followed the lead of the late Arsacids in several political and cultural aspects, and, second, the existence of a sort of a heraldic system in both early Sassanid and late Arsacid periods.

Abstract Considering Tepe Ismailabad and Cheshmeali sequences, identifying the architectural levels as well as the length of continuation of this culture in the mound, provides the most accurate information on the changes and the technological, artistic, social, economic and ritual developments which took place in the area. The goal is to measure the process of transformation on the basis of pottery data The alteration of pottery, partly due to the evolution and inner growth of cultural developments over time, and the other part comes about due to cultural and economic links with distant and nearer societies. In this article, every effort has been made to understand these changes in the evolution of the pottery and its exact course. In the statistical analyzes of the motifs, the form, using computer databases, revealed that the pots of Tepe Ismailabad had undergone an evolutionary process. In the middle classes, like the progress and tangible architectural changes, there has also been a period of splendid production of pottery and artistic flourishing

Abstract “Kurgans”, which have recently been explored during an archeological excavation in Iran, contain graves where Eurasian used to bury the corps of their dead people. The Kurgans in Jafarabad (in East Azerbayejan, Iran) were excavated by archeologists in 2011.According to the reports of the first phase of the excavations of Jafarabad, a total of 54 bronze objects were discovered the majority of which were ornamental objects.Most of these objects were explored from Kurgan no. 8 of this archaeological site including two bangles. In this research, SEM-EDS, AAS, X-Ray radiography, and metallography were applied to identify alloying composition and shaping techniques. Results showed that the bangles have been made from tin bronze. Based on microstructure, it can be concluded that an alternating operation has applied for shaping these objects. Radiographic images also confirmed the application of hammering techniques in the production of these objects.

Abstract The Chehrabad salt mine is one of the rare ancient salt mine in the world and the only identified salt mine in Iran which has evidences of salt extracting over a long time span from 500 BC to modern times. According to the field researches conducted so far, in the excavated area, mining activities are proven to be in use in the Achaemenid, Sasanian, Middle and Late Islamic periods. After the accidental discoveries in 1993 and 2004, several season of excavation and archaeological surveys, have been carried out in the mine and around it. Archaeological researches brought to light interesting results concerning the techniques, periods and extracting tools, also relation between salt mine and the archaeological sites around it. Digging deep tunnels inside the salt rock deposits in different dimensions and sizes and using the various extraction tools can be seen in the excavated area with the difference in details in all the aforementioned periods. The long- term salt extraction activities and multi- periodic collapse of the tunnels, have resulted the formation of various layers such as fall, occupation, mining and erosion layers in different parts of the mine and the filling many of its old tunnels. According to documents, Most of the discovered human remains were probably non- native miners who died during catastrophic mining accidents and mummified naturally.

Abstract ?ima?ki is one of the important Toponyms in old Elamite Period. Until now, there has been no agreement among archaeologists on the location of this Toponym. This article wants to show why the Kerman Province cannot be the good candidate for this Toponym. For this purpose, the authors used the archaeological and written documents. An important integrative analysis of archaeological survey data with evidence from the written sources renders it undeniable that the ?ima?ki region was richly endowed with administrative state enumerated in the texts. The precise geographical range of transactions sites documented is not known since the locations of the most of the geographical names in the texts are unknown or not established beyond question. In general we are dealing with an administrative region that includes most of the environs of the southern or southwestern parts of modern Iran. Exactly how close to Kerman the administrative sphere of the ?ima?ki system extended is still debated but, it might have reached all the way to this easternmost of the Persian heartland. Obviously, it is possible that these purviews overlapped.

Abstract Tang-i-Chakchak complex is located at eastern Fars Province. As one of the biggest religious Sassanid architectural complex, it consists of two main architectural spaces including a Chahartaq or a domical squared space. One of the two main spaces, with a square plan, considered the place of maintenance of the holy fire. Present paper attempts to suggest a plan of the structure of the religious architecture, during Sassanid period, following investigating architectural square space of Tang-i-Chakchak in comparison to similar structural spaces, in order to understand historical and realistic function of the building. Purposefully, it is a fundamental research, with a historical and descriptive-analytical methodology and nature, while data collected bibliographically and following fieldwork. The conclusions present a modern classification of the sanctuaries attributed to Anāhitā during Sassanid period, consisted of two different religious architectural spaces, furthermore, there is an introduction of the square architectural space of Chakchak as a sanctuary that attributed to Anāhitā. Some of the religious spaces relate to Arədvī Sūrā Anāhitā the ancient Zoroastrian goddess, and some other structures connect to Anāhitā, with Mesopotamian origin. The architectural spaces indicate various religious attitude for different reason, not a development during Sassanid period. It appears that there was an attempt to diminish the latter, for their non-Zoroastrian origin during late Sassanid phase. Present paper potentially is Important for suggesting a new structure of the sanctuaries of Anāhitā, in addition to revising earlier theories and assigned structure to Anāhitā, which explain various religious attitude within Zoroastrian framework during Late Antiquity of Iranian history.

Abstract Archaeologically, Southeastern Iran has been hypothesized as one of the most important centers for the production and export of marble artifacts during the Bronze Age Near East. The characterization of the marbles from this region is necessary for identifying and rethinking the source of craft products and trade in the prehistoric societies of the cultural areas of Sindh and Mesopotamia, On the other hand, accurate knowledge of the type of stone with the recorded scientific words to introduce them is an important step in investigating the relationship between marble artifacts and geological tectonics and also the origin, in order to study morphology and preparation process of raw material and production of marble containers in Jiroft Plain, field and morphological studies using petrography, XRPD and SEM-EDX methods have been conducted to study samples of South Konar Sandal Hill and confiscated works. The question of this article is about the structure of raw materials for the production of marble artifacts in Jiroft Plain and its relation with the tectonic domain of the field. In this regard, seven ancient samples, two samples of Galoumaran Marble Mine and Qom Limestone Formation, and twelve samples of scattered rough rocks along the Halil River and Shur River near the mentioned ancient hills have been studied. After examining the results of petrography and the similarity of ancient samples, studied examples obtained from the cultural layers of South Konar Sandal Hill for further study using the XRPD analysis and the confiscated samples - regarding the different characteristics of the other ancient samples in this paper - were selected for further study using the SEM-EDX analysis. The result of this research is the classification of marble species being commonly referred to archaeological studies and the introduction of the aragonite structure of marble containers in the southeast of Iran - extracted from sedimentary formations of springs. Moreover, due to the agreement between the results of this research and the geological map of Jiroft Plain and the presence of homogeneous rocks that can be generalized to ancient samples, localization of the preparation process of raw material is suggested.