Journal of Archaeological Studies

A Survey on Motifs and Inscriptions of Sassanid Seals from Buali Museum

Fariba Sharifian; Katayoun Fekripour; Azadeh Heidarpour

Volume 12, Issue 1 , May 2020, , Pages 161-178

https://doi.org/10.22059/jarcs.2020.260783.142591

Abstract

Seals are one of the most important archaeological findings that provide reliable information about geographical names and job positions of the past. During Sasanian period seals were ... Read More

Recognition of Sassanid Takht-i-Nishin (Throne Room) in the Middle of Ardeshir Khorra City; A Proposition of a Temple of Anahita and Fire Chartaqi in the Continuation of Previous Traditions

Hamed Mohammadpour; Elham ANDAROODI; Mohammad Hasan Talebian

Volume 13, Issue 4 , September 2022, , Pages 161-187

https://doi.org/10.22059/jarcs.2020.282253.142722

Abstract

In the middle of the city of Ardeshir Khoreh (the city of Gur), there is a rectangular tower, a circular structures, as well as a fort and a circular moat, which are considered to be ... Read More In the middle of the city of Ardeshir Khoreh (the city of Gur), there is a rectangular tower, a circular structures, as well as a fort and a circular moat, which are considered to be the most prominent structures of this city; But in the northeastern part of the city of Ardeshir Khoreh, a place called "Takht-i-Nishin" (throne room) remains in the form of a platform of heavy dressed stone and a hollow or pit in the form of a reservoir, which has been studied by different scholars from the early centuries of Islam until now. However, there are still differing views on this complex; For example, the four-arched structure located on a flat platform is called by the names of Atashgah, Qasr, Tarbal, Atashkadeh, Dekan, Atashkhaneh, Kooshak, Irankiakhareh, Ivan, Dekeh, Irangardeh, palace, mansion, tower, house, and ziggurat. In addition, the reservoir next to the platform is also called Cheshmeh, Ghadir, Hoz Ab (water pool), AbAnbar (water reservoir) and Abnama (fountain). Therefore, attributing various names to this complex indicates the ambiguity in the nature of the constructions. The demolition the complex’s most buildings and the coverage of its remains bu rubbles over time, has caused less attention to this building in various documents and sources. Therefore, by interpreting the different views that exist around the structures of this building, this study aims to recognize the function of the Takht-i-Nishin complex, how the spaces are related and why it was built in the middle of the city of Ardeshir Khoreh. In order to achieve this goal, the interpretive-historical method have been used and library resources such as archaeological reports and historical documents were studied. Also, more accurate and up-to-date information was obtained through field visits and surveys, which paved the way for research. Then, by physical and spatial analysis of similar buildings such as the Anahita temple in Bishapour, a comparative comparison of the combination of four arched structure or Chartaqi and the water basin in the middle of Ardeshir Khoreh city has been conducted. As a result, the research findings show that the building on the platform is in the form of a cruciform hall with a four arched pattern and is located in an adjacent bed overlooking the man-made pond in the middle of the city of Ardeshir Khoreh. According to Ibn Balkhi, and the remains of debris visible on the ground, there was probably a similar quadrangle in front of the second basin or behind the available one. Hence, these Chartaqi, as a continuous fireplace connected to the water basin, have created a structure that shows a common pattern in the formation of Sassanid period religious collections related to water and sacred fire. The findings indicate that it can be a place of worship for the goddess Anahita in a ritual complex by being located next to the holy water pool and fire place

Reflection of Zaydi Shia Beliefs on Alid Coins of Tabaristan

Fatemeh Gholizadeh; Hasan Karimian; Javad Neyestani

Volume 15, Issue 1 , April 2023, , Pages 161-182

https://doi.org/10.22059/jarcs.2021.293180.142809

Abstract

The migration of Alid’s Sadat to Tabaristan and Daylam that was the result of pressure of the Abbasid caliphs, along with the subsequent uprising of Yahya bin Abdullah in Daylam ... Read More

Analytical and Survey of Mythological animal images origin over the Sasanin Art period (With Emphasis on Rock Relief and filet and Seal )

nafiseh sedaghat; gholamali hatam; aliasghar mirfatah; reza shabanisamghabadi

Volume 12, Issue 2 , September 2020, , Pages 165-186

https://doi.org/10.22059/jarcs.2020.258200.142572

Abstract

During the Sassanid period, countless artworks have been created by artists that include types of motifs The study of animal designs two forms 1- Real animals 2- Mythical and mixed ... Read More

AMS Radicarbon (C14) Dating of Human Skeletal Remains from the Mersinchal Cemetery, Semnan, Iran

Mohammadreza Nemati; Sahar Bakhtiari

Volume 17, Issue 2 , August 2025, , Pages 167-187

https://doi.org/10.22059/jarcs.2025.395930.143351

Abstract

Radiocarbon dating is a fundamental method employed in archaeological, historical, and paleographic research to determine the chronological framework of findings. This article discusses ... Read More Radiocarbon dating is a fundamental method employed in archaeological, historical, and paleographic research to determine the chronological framework of findings. This article discusses the results of radiocarbon dating analyses conducted on human remains recovered from six graves excavated during the fourth season of the Mersinchal Archaeological Project. The Mersinchal Cemetery is located in Telajim Village, Mehdi Shahar County, Semnan Province, Iran. Four seasons of archaeological excavations have been conducted at this site, leading to the proposal of a relative dating for the cemetery, attributed to the late first millennium BC, based on the analysis of the findings. This article adopts a research methodology that integrates both fieldwork and laboratory analysis. During the fieldwork phase, burial practices and graves Finds were carefully examined and systematically documented. Human samples were selected for further scientific analysis. In the laboratory phase, six human skeletal samples discovered during the fourth season of excavations at the Mersinchal cemetery were analyzed for absolute dating using radiocarbon (14C) techniques and employing the Accelerator Mass Spectrometry (AMS) method. The main purpose of this article is to establish an absolute chronology for the Mersinchal cemetery and answer some fundamental questions, including: To which cultural periods does this cemetery belong? What do burial practices and the associated findings within the graves? And what insights can be gained about their diet? The radiocarbon dating results indicate that this cemetery was used between 409 BC to 51 BCE, corresponding to Achaemenid, Seleucid, and Parthian periods. Interestingly, the burial practices and objects inside the graves remained consistent throughout these periods, showing no significant change over time. The isotopic values of the individuals indicated that their diet, influenced by local agriculture, consisted of both C3 and C4 plants. Animal proteins, including meat and dairy products, were also included in the diet.

Naram-Sin’s Divinity: A Re-examination

Hossein Badamchi; Tavakoli Tavakoli

Volume 17, Issue 1 , June 2025, , Pages 173-198

https://doi.org/10.22059/jarcs.2024.379595.143280

Abstract

AbstractDivine kingship served as a means of asserting legitimacy in the Ancient Near East, where rulers not only claimed divine descent or representation but also presented themselves ... Read More AbstractDivine kingship served as a means of asserting legitimacy in the Ancient Near East, where rulers not only claimed divine descent or representation but also presented themselves as gods. Historical evidence suggests that the first formal instance of divine kingship appeared during the Old Akkadian period, with Naram-Sin, who reigned from approximately 2261 to 2206 BCE. This era, known as the Sargonic or Old Akkadian period, marked the initial attempt at political unification in ancient Mesopotamia and established a lasting tradition of kingship. As a result, divine kingship holds particular significance when studying the political traditions of that time. Naram-Sin’s role as the pioneer of this ideology is especially intriguing, as it sparked a trend, albeit a superficial one, of divine kingship in the ancient Near East. Although research on Naram-Sin’s divinity is limited, with scholars often focusing on later traditions, this study aims to explore Naram-Sin’s role as the originator of this tradition. The paper will examine various aspects of divine kingship during the Old Akkadian period, including the political processes that led Naram-Sin to claim divinity, the nature of his divine status, his objectives, the origins and causes behind his actions, and the lasting impact he had on Mesopotamian political tradition.Keywords: Naram-Sin, Akkad, Divine Kingship, Mesopotamia, Legitimacy. 1. IntroductionNaram-Sin was a prominent Akkadian king who reigned during the 23rd century BCE, known for his military conquests and efforts to solidify the Akkadian Empire’s dominance in Mesopotamia. As the grandson of Sargon of Akkad, his reign marked the empire’s peak, both territorially and culturally. Naram-Sin’s most notable achievement was his self-deification, a move unprecedented for Mesopotamian rulers, as he declared himself a god-king, symbolized by the horned crown he wore in his depictions. This act of deification not only elevated his status above other kings but also marked a profound shift in the relationship between the divine and the mortal in Mesopotamian culture. His victory stele, the “Stele of Naram-Sin,” celebrates his triumph over the Lullubi people and serves as a testament to his military prowess and divine status. The stele’s imagery, which depicts Naram-Sin ascending a mountain and trampling his enemies underfoot, reinforces his godlike stature and the idea of his divine right to rule.Despite his successes, his reign is also associated with later Mesopotamian traditions of divine retribution, as subsequent generations viewed the empire’s eventual decline as a result of his hubris. This perception of divine retribution was reflected in later Mesopotamian literature and religious thought, where Naram-Sin’s actions were often cited as a cautionary tale against the dangers of excessive pride and overreach. Naram-Sin’s legacy is a complex blend of military triumph, religious innovation, and the lasting impact on Mesopotamian culture and history. 2. DiscussionNaram-Sin’s decision to deify himself was driven by a combination of political, religious, military, and cultural motivations. These motivations can be categorized into the following areas:1. Political Legitimacy and Authority. Consolidation of Power: By declaring himself a god, Naram-Sin sought to elevate his status above all other rulers and reinforce his absolute Authority. In a hierarchical society where divine favor was essential for kingship, self-deification was a way to legitimize his rule and ensure that his power was seen as divinely sanctioned. Supremacy over Religious Institutions: Traditional religious Authorities, such as priests and temple elites, held significant power in Mesopotamian society. By becoming a god, Naram-Sin could assert control over these institutions, reducing their influence and centralizing power within his own hands.2. Religious and Cultural Innovation. Breaking Tradition: Naram-Sin’s self-deification represented a significant departure from Mesopotamian religious tradition, where kings were seen as chosen by the gods but not divine themselves. This act positioned him as a transformative figure, one who redefined the relationship between the divine and the earthly. Symbol of a New Era: The Akkadian Empire under Naram-Sin was at its zenith, and his self-deification symbolized the empire’s unprecedented power and reach. It was a cultural statement that reflected the empire’s dominance and the king’s role as the embodiment of Akkadian supremacy.3. Military Prowess and Propaganda. Projection of Invincibility: Naram-Sin’s military victories, especially his conquest of the Lullubi, were celebrated as evidence of his divine favor. By declaring himself a god, he reinforced the idea that his successes were not just the result of human skill but were preordained by the divine, making him seem invincible. Discouraging Rebellion: A divine king would be seen as unchallengeable, both by external enemies and by potential internal dissenters. The aura of divinity served as a psychological tool to maintain order and discourage opposition to his rule.4. Personal Ambition and Legacy. Desire for Eternal Fame: By becoming a god, Naram-Sin ensured that his name and achievements would be remembered for eternity. This move was not just about ruling in the present but also about securing a lasting legacy, as his divine status would place him among the pantheon of gods worshipped for generations. Precedent Setting: Naram-Sin’s self-deification set a precedent for future rulers, both within Mesopotamia and beyond, as an example of the extent to which a king could elevate himself. It reflected his ambition to be seen not just as a great king, but as a figure of cosmic significance.5. Response to Challenges. Crisis Management: Some scholars suggest that Naram-Sin’s self-deification might have been a response to crises, such as natural disasters or military threats, that could have been interpreted as signs of divine displeasure. By becoming a god, he could claim direct control over these forces, reassuring his people and maintaining his rule during difficult times.The present paper argues that Naram-Sin’s deification was a multifaceted strategy that served to reinforce his power, innovate culturally, project military dominance, and secure his legacy as a ruler of unparalleled stature in Mesopotamian history. His bold move to declare himself a god not only solidified his reign but also set a template for future rulers who sought to merge divine authority with earthly power. 3. ConclusionThe paper also contends that Naram-Sin was likely the first Mesopotamian king to officially declare himself a god during his lifetime, marking a major departure from the traditional roles of kingship in the region. Prior to Naram-Sin, Mesopotamian rulers were typically viewed as individuals who were divinely chosen or favored by the gods, serving as intermediaries between the gods and the people. These kings were believed to possess a special connection to the divine, often performing religious duties and ensuring the favor of the gods for their city-states or empires. However, they were not considered deities themselves.Naram-Sin’s decision to elevate himself to the status of a god was a bold and unprecedented move that challenged these established norms. By proclaiming himself a god, Naram-Sin was asserting that his authority was not merely granted by the gods but was inherent in his very being. This self-deification was symbolized in various ways, most notably by his adoption of the horned crown, a symbol traditionally reserved for deities in Mesopotamian iconography. This crown, often depicted in his statues and reliefs, signified his divine status and set him apart from all previous rulers. This innovation in kingship had far-reaching implications for the future of Mesopotamian and broader Near Eastern political traditions. Naram-Sin’s self-deification set a precedent for later rulers, who saw the potential benefits of adopting divine status as a means of legitimizing and strengthening their rule. While not all subsequent kings followed in his footsteps, his example remained a powerful symbol of the intersection between divine and royal authority in the ancient world.

A Survey of Three new finding of Sassanids Silver Vessels from Mazandaran

Mehdi Abedini Araghi; Abdul Reza Mohajeri Nejad; Mohammad Mortezaei

Volume 12, Issue 1 , May 2020, , Pages 179-198

https://doi.org/10.22059/jarcs.2020.266204.142618

Abstract

The silverware works of the Sassanid period have their own significance not only for their technological components but also because their archaeological distribution reveals how this ... Read More

Research and Analysis of the Parthian Settlement Pattern in the West Plain of Urmia Lake, Based on Geographic Information System (GIS)

Farangis Mirzaie Damirchi; Alireza Hejebri Nobari; Seyed Mehdi Mousavi Kouhpar

Volume 15, Issue 1 , April 2023, , Pages 183-212

https://doi.org/10.22059/jarcs.2019.288384.142777

Abstract

Nowadays, Archaeologists use spatial analysis of environmental data and archaeological field findings to clarify the patterns relating to the scattering of ancient settlements and their ... Read More

Systematic Survey and Site Formation Process of Khaneh-sar 1, a Paleolitic site in eastern Mazandaran

Hosein Ramzanpour; Kamaleddin Niknami; Sajjad Alibaigi

Volume 16, Issue 1 , February 2024, , Pages 185-205

https://doi.org/10.22059/jarcs.2021.322540.143010

Abstract

The archaeological site of Khaneh-sar 1 represents a geological facies comprising Pleistocene deposits situated southeast of the Caspian Sea, approximately 700 meters east of Komishan ... Read More

An analysis on the political history of Indo-Parthian kingdom

tahere azizipoor

Volume 12, Issue 2 , September 2020, , Pages 187-203

https://doi.org/10.22059/jarcs.2020.277123.142690

Abstract

Archaeologically, and historically Indo Parthian kingdoms is not a well-known for us they have not has been mentioned in mythological history and in the historical resources of early ... Read More

Introduction and Analysis of the Architecture of the Tomb of Sultan Ibrahim Reza in Darmian City and Reading the Relics of its Historical Writings

Ali asqar Mahmoodinasab; Seyyed rasool Mousavi Haji; abed taghavi

Volume 13, Issue 4 , September 2022, , Pages 189-213

https://doi.org/10.22059/jarcs.2021.280274.142706

Abstract

The study of Islamic Period buildings in Iran proves the presence of countless religious and non-religious tombs that are scattered in most parts of this border and region. As one of ... Read More

Onomastics of Persepolis in Historical Documents and Texts: From the Beginnings to the Qajar Period

Amir Rakee; Goodarz Rashtiani

Volume 17, Issue 2 , August 2025, , Pages 189-215

https://doi.org/10.22059/jarcs.2025.393407.143344

Abstract

This article investigates the historical evolution of the names attributed to Persepolis, one of Iran’s most prominent archaeological sites. The study addresses a central problem ... Read More

The Geographical and Cultural Boundaries of Central Zagros and Central Plateau of Iran

Abbas Motarjem; Rouhollah Yousefi Zoshk; Majid Zeyghami

Volume 12, Issue 1 , May 2020, , Pages 199-220

https://doi.org/10.22059/jarcs.2020.264896.142611

Abstract

The different environmental features of the Central Iranian Plateau and the Central Zagros region, including the type of access to hydrological resources adjacent to the climatically ... Read More

Preliminary analysis of the pottery from Nay Tappeh, an Iron Age site in the Gorgan Plain

Mahdi Jahed; Kamaleddin Niknami; Jebraeel Nokandeh; Mostafa Dehpahlavan

Volume 17, Issue 1 , June 2025, , Pages 199-231

https://doi.org/10.22059/jarcs.2021.323464.143017

Abstract

AbstractThis study examines and classifies Iron Age pottery from Nay Tappeh, a site in the Gorgan Plain, the historically known region of Hyrcania (Varkaneh). Hyrcania, one of the most ... Read More AbstractThis study examines and classifies Iron Age pottery from Nay Tappeh, a site in the Gorgan Plain, the historically known region of Hyrcania (Varkaneh). Hyrcania, one of the most significant archaeological regions in the Iranian cultural sphere, has been the research focus for over a century. However, fundamental questions remain, particularly regarding Iron Age pottery’s forms, chronology, and cultural links to the region’s Bronze Age traditions. This article presents a detailed analysis of pottery recovered from rescue excavations at Nay Tappeh, conducted by J. Nokandeh. The study follows a three-stage methodology: classification, analysis, and interpretation. Its primary objective is to explore the relationship between Nay Tappeh’s pottery and Bronze Age Hyrcanian pottery while comparing it with Iron Age pottery from the Gorgan Plain, Dehistan, the Central Plateau, and other Iron Age archaeological regions of Iran. The ceramics from Nay Tappeh have been categorized into 25 main groups, classified under two broad types: open-mouthed and closed-mouthed vessels. These forms exhibit striking similarities with pottery from Archaic Dehistan, North Khorasan, Semnan, Mazandaran, Gilan, and western Iran. Comparative analysis suggests that the pottery of Nay Tappeh dates to the late Iron Age II, Iron Age III, and the early Achaemenid period. Despite gradual changes over time, these pottery forms maintain strong ties to Bronze Age traditions, reflecting a sense of cultural continuity in the region.Keywords: Hyrcania, Bronze Age, Iron Age, Nay Tappeh, Pottery Classification. 1. IntroductionThe region of Varkaneh/Hyrcania (Fig. 1) is one of the most significant archaeological areas within the Iranian cultural sphere. Despite over a century of research, many fundamental questions remain unanswered, particularly regarding the comprehensive classification of Iron Age pottery and its chronological connection to the Bronze Age in the same region.This article focuses on the classification of pottery recovered from rescue excavations at Nay Tappeh in the Gorgan Plain, conducted by J. Nokandeh. The excavation reached the natural soil layers, uncovering artifacts dating to the Iron Age (Fig. 2).In archaeology, the study of pottery assemblages typically involves three stages: classification, analysis, and interpretation. While “classification” and “typology” are often used interchangeably, typology is generally considered a more specific form of classification. This study follows these three stages, giving special attention to the continuity of pottery forms from the first half of the second millennium BCE. This focus is driven by the striking similarities between the pottery of Nay Tappeh and that of Archaic Dehistan, which some scholars associate with earlier pottery traditions in the Gorgan Plain and surrounding regions. Additionally, this research seeks to explore the broader cultural geography of Iron Age pottery in the Gorgan Plain, Archaic Dehistan, and other key areas within the Iranian cultural sphere.The value of this study lies in its potential to bridge gaps in our understanding of cultural transitions in Hyrcania, a region historically positioned at the crossroads of civilizations. By examining pottery forms, we can trace not only technological and artistic developments but also the movement of people and ideas across time and space. 2. Materials and MethodsThis investigation combines a morphological analysis of pottery with the creation of a comparative database. The primary goal is to trace the evolution of Iron Age pottery forms from the Late Bronze Age by comparing them with earlier Hyrcanian pottery. Furthermore, the study compares pottery from Nay Tappeh with Iron Age assemblages from the Gorgan Plain, Dehistan, the Central Plateau, and western and northwestern Iran.The research seeks to address three main questions: What are the formal similarities between Nay Tappeh pottery and Bronze Age Hyrcanian pottery? Based on comparative analysis, where does Nay Tappeh fit within the Iron Age chronology of Iran? How can the similarities and changes in pottery forms be interpreted in the transition from the Bronze Age to the Iron Age in this region? To achieve these objectives, the study employs a comparative approach based on typological analysis. Additionally, comparative studies have been conducted using pottery from sites excavated during the Gorgan Wall excavation projects. This integrated methodology provides a more comprehensive understanding of the pottery’s cultural and chronological context. 3. DataPottery constitutes the majority of artifacts found at Nay Tappeh and has been classified into 25 main groups based on morphology. These groups are divided into two primary categories: open-mouthed and close-mouthed vessels, with an additional category for kitchenware. These categories are then compared with Bronze Age pottery from Hyrcania and Iron Age pottery from northern Iran (Plates 1-3, Table 1).The pottery forms from Nay Tappeh show remarkable similarities to those from ancient Dehistan and align closely with examples documented by scholars such as Arne (1945), Deshayes (1969), Olson and Thornton (2019), Schmidt (1937), Salzman (2014), Abbasi (2011), Mahforozi and Piller (2009), Ghasemi (2017), and Khlopin (1983, 2002). These scholars have identified similar forms in Late Bronze Age sites such as Shah Tappeh IIa, Turang Tappeh IIIc, Hesar IIIc, Narges Tappeh, and Gohar Tappeh. Notably, some forms resemble those attributed by Deshayes (1969) to the IIIb period of Tureng Tappeh, including dishes, simple and carinated bowls, bowls with obliquely cut rims, spouted bowls, deep bowls, lids, various pots, teapots, and kitchenware.The pottery forms from Nay Tappeh also exhibit strong parallels with contemporaneous assemblages from Dehistan, North Khorasan, Semnan, Mazandaran, Gilan, the Central Plateau, and western and northwestern Iran. Additionally, two distinctive forms tripods and bowls with horizontal handles appear in the Nay Tappeh assemblage. These forms first emerged in the mid-second millennium BCE at sites such as Pardis and Seram on the Central Plateau.The presence of these unique forms suggests a degree of regional specialization, possibly linked to specific functional or cultural practices. For example, tripods may have been used for cooking over open flames, while bowls with horizontal handles could have served ceremonial purposes. However, such interpretations require further contextual evidence to confirm.Based on comparative analysis, the pottery from Nay Tappeh can be dated to the late Iron Age II, Iron Age III, and the early Achaemenid period (Table 1). At the same time, these forms demonstrate clear continuity with Bronze Age traditions despite undergoing evolutionary changes. If we rely solely on published pottery evidence and absolute dates, it appears that between approximately 2100 and 1600 BCE, Bronze Age cultures in the region maintained earlier pottery traditions while introducing new forms. However, this period also marked a transitional phase, often characterized as a decline, which eventually led to the emergence of Iron Age I. Following this transition, a gap of approximately 100 to 200 years is observed before the onset of Iron Age II and III cultures, which left a distinct archaeological footprint across the region. 4. DiscussionThis study demonstrates that, despite gradual changes, the pottery forms from Nay Tappeh maintain a strong connection to Bronze Age traditions, reflecting cultural continuity in the region. The findings underscore the significance of Nay Tappeh as a key site for understanding the transition from the Bronze Age to the Iron Age in Hyrcania and its broader cultural connections within the Iranian sphere.The pottery from Nay Tappeh provides valuable insights into the cultural and chronological developments in Hyrcania during this transition. The classification of 25 main groups of pottery, divided into open-mouthed and closed-mouthed vessels, reveals significant similarities with contemporaneous assemblages from Dehistan, North Khorasan, Semnan, Mazandaran, Gilan, and western Iran. The presence of distinctive forms, such as tripods and bowls with horizontal handles, further highlights the cultural interactions between the Gorgan Plain and the Central Plateau during the second millennium BCE.One of the most intriguing aspects of this study is the evidence of cultural resilience in Hyrcania. Despite external influences and internal changes, the region’s pottery traditions exhibit a remarkable degree of continuity. This resilience may be attributed to the region’s geographical isolation, which allowed it to preserve its cultural identity while selectively adopting external innovations. 5. ConclusionThe dating of Nay Tappeh pottery to the late Iron Age II, Iron Age III, and early Achaemenid period, alongside its continuity with Bronze Age traditions, underscores the region’s cultural resilience and adaptability. This study not only contributes to the understanding of Iron Age pottery in Hyrcania but also emphasizes the need for further research to address unresolved questions regarding the region’s archaeological chronology and cultural geography.Future research should focus on expanding the comparative database to include more sites from neighboring regions. Such approaches could provide deeper insights into the functional and symbolic roles of pottery in ancient Hyrcanian society.

Archaeological/Archaeometric study by Using PIXE-Analyses on the Provenance and Production of the Luster Wares from the Underground Complex of Tappeh Ghaleh, Khomein, Iran

majid montazer zohouri; mohammad torkiha; hesam taheri

Volume 12, Issue 2 , September 2020, , Pages 205-224

https://doi.org/10.22059/jarcs.2020.288850.142778

Abstract

Archaeologically, analytical research of chemical elements on ancient objects gives important information on the raw materials and the production techniques. PIXE analysis is one of ... Read More

Archaeological Survey of the Water Supply System and Water Cycle at the ʿĀli Qāpu Palace of Isfahan

Elahe Rouhollahi; Ali Shojaee Esfahani; Saeed Ghaseminezhad

Volume 16, Issue 1 , February 2024, , Pages 207-230

https://doi.org/10.22059/jarcs.2023.360435.143214

Abstract

The Āli Qāpu Palace, one of the grand constructions erected during the Safavid period (907-1135 AH) in Isfahan, stands out as one of the most renowned architectural marvels of its ... Read More

The Role and Function of Shells and Shell Beads in the Temple Surkh Dom Lori

Parisa Naseri; Abbas Motarjem; David ُS Reese

Volume 15, Issue 1 , April 2023, , Pages 213-241

https://doi.org/10.22059/jarcs.2022.337720.143080

Abstract

Shell, as the natural shell of some mollusks, has always interested humans. Some of these ‎species have been part of man's diet since the beginning of his cultural development. ... Read More

Notes on the Sasanian Alabaster Disc in the Cleveland Museum of Art

Parasto Masjedi Khak; Mostafa Khazaie Kouhpar

Volume 13, Issue 4 , September 2022, , Pages 215-232

https://doi.org/10.22059/jarcs.2021.280949.142715

Abstract

Among the Sassanid artifacts is a disc at the Cleveland Museum of Art. There is no information about person engraved on the disk, just in the Cleveland Museum's recorded information, ... Read More Among the Sassanid artifacts is a disc at the Cleveland Museum of Art. There is no information about person engraved on the disk, just in the Cleveland Museum's recorded information, and idea of Dorothy Shepard, this hunter man is Ardeshir II of Sasanian Dynasty. Due to the unusual form and uniqueness of disc among the Tape Hesar Bronze Age culture works, and despite the fact that the motif and subject engraved on it are characteristic of the art of the Sassanid period; But with the help of archaeological data, interesting information can be provided. The objectives of this study are to understand the person engraved on this marble disk In this study, In addition, the authors try to evaluate the origin of the marble disk based on archaeological findings so that they can speculate about the geographical area production of this object and determine whether this work is the production of the area from which it was found. Or was it produced elsewhere in the realm of the Sassanid kingdom? the authors have shown similar examples of disks from the prehistoric period and have shown that the construction site of this object in North and Northeastern Iran is in sites that contain both Bronze Age cemetery and the Sassanid period remains. And the original disk belongs to the Bronze Age and the culture of Hesar / Gorgan, examples of which have been found in the tombs of this period. Also, considering the form and decoration of the crown engraved on this disc and its comparison with the crown of Ardeshir II in the Taq-e Bostan and the plate of Ardeshir II recovered from the Mes Aynak site in Afghanistan, it seems that Ardeshir II could not be the king engraved on this disk. The depicted person on this plate is probably one of the Sassanid princes who ruled the Northern region or one of the local dynasties kings; during early Islam of the region, dynasties that remained faithful to the Sassanid traditions for several centuries. However, we will need more information from archaeological or incidental findings to reinforce these ideas or change it.

The Sheikh-Makan Monument in Ilam Province, Western Iran: Fire Temple or Water Mill?

Leila Khosravi

Volume 17, Issue 2 , August 2025, , Pages 217-235

https://doi.org/10.22059/jarcs.2025.392824.143342

Abstract

The Sheikh Makan structure in Ilam Province represents one of the most debated architectural remains from the Sasanian period, consistently drawing scholarly attention and controversy. ... Read More The Sheikh Makan structure in Ilam Province represents one of the most debated architectural remains from the Sasanian period, consistently drawing scholarly attention and controversy. This study employs a systematic methodology to analyze the site’s architectural features, construction techniques, and archaeological context in order to determine its primary function. The rectangular complex comprises a central domed chamber, a vaulted iwan, and integrated hydraulic channels elements characteristic of industrial architecture, particularly watermill infrastructure. Notably, the structure lacks key markers typically associated with Sasanian religious architecture, such as circumambulatory corridors, fire temple, and the canonical north-south sacred orientation. In contrast, the building displays unmistakable industrial features, including flour production mechanisms and milling apparatus. A comparative analysis with established Sasanian religious complexes most notably the Negar Fire Temple and the Espakho Temple reveals significant divergences in spatial organization and intended use. Archaeological evidence, supplemented by ethnoarchaeological data, supports the hypothesis of its prolonged use as a hydraulic mill, indicating the functional adaptation of a Sasanian-era construction during later periods. The site’s strategic location adjacent to defensive structures and historical trade routes further underscores its economic rather than religious significance. Although some scholars, have proposed a sacred function for the site (suggesting it may have served as a fire temple), the present study definitively identifies the structure’s primary role as an industrial facility. It thus offers a paradigmatic example of Sasanian architectural repurposing in the Islamic era. These findings underscore the need for targeted archaeological excavations to resolve existing chronological ambiguities and to trace the developmental trajectory of the building within the broader framework of Iranian architectural history. Ultimately, this research makes a significant contribution to understanding the functional transformation of built environments and the complex interplay between sacred and utilitarian spaces in post-Sasanian Iran.

Evidence of Administrative Technology during the Fourth Millennium BC in the Qazvin Plain, Iran

Niloufar Moghimi; Hossein Davoudi

Volume 12, Issue 1 , May 2020, , Pages 221-241

https://doi.org/10.22059/jarcs.2020.255851.142552

Abstract

The study of transition process of prehistoric societies from egalitarian stage to the classified and state, is one of the important subjects of archaeology. The administrative technology ... Read More

Cultural Developments in the East of Fars During the Fourth and Third Millennium BC

Majid Mansouri

Volume 12, Issue 2 , September 2020, , Pages 225-245

https://doi.org/10.22059/jarcs.2020.256262.142557

Abstract

The first archaeological work in east of Fars, conducted by Sir A. Stein in 1934. However, an intensive survey, directed by De Miroschedji, was carried out in this region in 1971-72. ... Read More

Forging Historical and Cultural Monuments in Iran

Mohamad reza Zahedi; Hasan Karimian

Volume 16, Issue 1 , February 2024, , Pages 231-251

https://doi.org/10.22059/jarcs.2020.285309.142753

Abstract

Since the onset of the Enlightenment in the early 18th century, and the subsequent establishment of museums, galleries, and private collections, the acquisition of cultural artifacts ... Read More

Recognition of the Great Khorasan Road in the North of Markazi Province

majid montazer zohouri; esmail sharahi

Volume 13, Issue 4 , September 2022, , Pages 233-260

https://doi.org/10.22059/jarcs.2020.286724.142763

Abstract

Undoubtedly, the Great Khorasan Road, known as the Silk Road, has been one of the most important trade routes during the historical periods of Iran. In a comprehensive perspective this ... Read More

Qala Kohzad-e- Veyzenhar: Parthian Mithraeum or Sassanid Fire Temple?

Younes Yousefvand; Farshad Miri; Mousa Sabzi

Volume 17, Issue 1 , June 2025, , Pages 233-260

https://doi.org/10.22059/jarcs.2024.367985.143243

Abstract

AbstractQala Kohzad was built on the heights of Weyzenhar/Veyzenyar Mountain in the southwest of Roumeshgan plain (western Lorestan). The archeological excavation of the site in the ... Read More AbstractQala Kohzad was built on the heights of Weyzenhar/Veyzenyar Mountain in the southwest of Roumeshgan plain (western Lorestan). The archeological excavation of the site in the late 1960s revealed a series of architectural units made of stone rubble and plaster mortar measuring 17x38m. These spaces consist of two domed chahar-taq rooms with a cruciform plan, a quadrangular hall with corridors on its northern and southern sides, and some other facilities. The use of features such as decorative columns, plasterwork with a rose pattern, some interventions in architectural elements and bronze sculptures of unknown origin, led the explorer of the area to believe that the building of the Qala-Kohzad could be categorized as among the “mithraeums left from the beginning of Parthian rule.” However, the structural characteristics and the arrangement of architectural spaces, along with other evidence obtained from the building (namely, ceramics), do not confirm this assessment. In the current research, by combining the information obtained from the field survey and library sources, an attempt is made to shed light on the uncertainties about the function and chronology of the building as much as possible. Research findings and existing archaeological evidence show that the monument of Qala-Kohzad is not particularly related to a Mithraeum or an Anahita Temple. In fact, the remains of architecture or symbols and signs that can be used to prove the worship of the god Mithra or Anahita in Qala-Kohzad have not been found. The technical characteristics of the building, such as the use of curved arches and the use of conical philiposhes for erecting domes, along with the typology of the pottery samples, indicate that building belongs to the Sassanid period. The monument’s plan and the arrangement of architectural units, such as the combination of domed cruciform chambers with circular corridors and central hall, evokes the common pattern of fire temples of the Sassanid period. The existence of the remains of the base of the fireplace and the cubic-rectangular platforms in the interior of the chahar-taq of Qala Kohzad can be understood in the direction of performing religious ceremonies in connection with Zoroastrianism.Keywords: Roumeshgan, Qala Kohzad, Mehrabeh, Fire Temple, Parthian and Sassanid Periods. 1. IntroductionThe Qala Kohzad complex, located on the top of Veyzenhar mount at the westernmost edge of the Rumeshgan Plain, is one of the most significant architectural remains in Rumeshkan County and Lorestan Province. Archaeological excavations in 1988 uncovered an interconnected architectural complex consisting of two chahar-taqs surrounded by rooms, a central hall, corridors, and a columned vestibule, all built with rubble stone and gypsum mortar (Motamedi, 1992). Despite extensive excavations that revealed a substantial portion of the site’s architectural structures and a large number of cultural artifacts, these valuable findings have not been utilized to analyze the function and chronology of this important structure. Researchers such as Motamedi (Motamedi, 1992: 10) and Hassanpour (Hassanpour, 2010: 98) have proposed that Qala Kohzad was originally a mithraeum from the early Parthian period, later converted into a fire temple during the Sasanian era with minor architectural modifications. However, a more detailed assessment of the site’s architectural evidence and archaeological finds does not support this hypothesis. Therefore, this study aims to review all available evidence to complement previous studies and address the historical and functional significance of this important structure. The primary research question is: What was the function of the Qala Kohzad, and in what period was it constructed? The research hypothesis suggests that the architectural structure and spatial organization of Qala Kohzad do not align with Mithraic religious sites but rather correspond to the architectural characteristics of Sasanian fire temples. This study adopts a historical-analytical approach, gathering data through field visits and documentary research. 2. DataThe overall architectural composition of the site consists of a series of interconnected spaces extending along an east-west axis, measuring 38 meters in length and 17 meters in width (Fig. 2 & 3). The complex comprises two interconnected chahar-taqs (situated at the center and west), a rectangular hall, and several roofed spaces along the northern and southern sides of the hall. The entrance is located on the eastern side and was accessed via a staircase leading to the hall. The structures are built from rubble stone and gypsum mortar. The western/external chahar-taq of Kohzad is a cruciform space measuring 8.20×7.20 meters with two entrances on its northern and southern sides. Its core consists of four massive piers, measuring 1.2×4.2 meters (western piers) and 1.6×4.2 meters (eastern piers), supporting a dome - now-ruined. Interior elements of this structure include two flooring layers, a gypsum column base shaped like a truncated pyramid with grooves, a rectangular stone and gypsum platform adorned with star motifs, concentric circles, and floral patterns on its exterior surface. The central chahartaq features a cruciform plan with dual northern and southern entrances, a western platform, and a tiered central platform showing evidence of repeated fire use. To the east of the central chahar-taq lies a rectangular hall extending from east to west, flanked on the north and south by two vaulted corridors measuring 2×13 meters. A narrow partition divides the southern corridor into eastern and western sections, each with access points leading to the hall and the southern chamber of the central chahar-taq. Similarly, the northern corridor is divided into two sections by a narrow wall in its central portion. 3. DiscussionAccording to Motamedi, “Qala Kohzad was initially built as a Mithraeum for the worship of Mithra and possibly Anahita. During the Sasanian period, it was slightly modified to function as a fire temple. He attributes the central chahar-taq to Mithraic worship and the external/western chahar-taq to Anahita” (Motamedi, 1992: 10). His conclusion is based on cultural artifacts, including bronze figurines and decorative gypsum elements. However, to the best of our knowledge, no structure in Iran has been definitively identified as a mithraeum. The few possible examples, such as cave-like structures and architectural elements at sites like Zahhak Castle (Hashtrud), Mehr Gosaedi, and Mohammadabad Dashtestan, generally consist of corridors, multiple chambers, and main and subsidiary halls arranged in a linear fashion. A comparison of these sites with Qala Kohzad highlights more differences than similarities. Furthermore, the decorative elements found in Kohzad’s chahar-taqs (such as fluted grooves and floral motifs) do not appear in any known Mithraic sites. The chahar-taq structures and surrounding corridors in Qala Kohzad strongly suggest a religious function consistent with Sasanian fire temples. The site shares significant architectural similarities with other Sasanian fire temples such as Chen-Jiyeh (Vanden Berghe, 1977: 182), Kalak-Tamarkhow (Yousefvand & Miri, 2019), Palang Gerd (Khosravi et al., 2018: 283), Shiyan (Rezvani, 2006), and Mil-Milagah (Moradi, 2009: 179). Additionally, the presence of rectangular platforms and fire altar bases inside both chahar-taqs further supports this interpretation. The typology of the site’s architecture, including the chahar-taq design, spatial arrangement, vaulting techniques, and associated pottery, all point to a Sasanian-period construction. 4. ConclusionThe Qala Kohzad, located on Mount Veyzenhar southwest of the Rumeshgan Plain, consists of a large architectural complex featuring two domed chahar-taqs, a rectangular hall, surrounding corridors, a main entrance, a vestibule, and multiple rooms, all built using rubble stone and gypsum mortar. No substantial proof of Mithraic or Anahita worship has been found at the site. Instead, the architectural layout-including domed cruciform chahar-taqs, a central hall, and circumambulatory corridors- closely resembles Sasanian fire temples. Structural elements, such as fire altar bases and rectangular platforms, further confirm the site’s religious function within the Zoroastrian tradition. The construction techniques, including the use of rubble stone set in semi-milled gypsum mortar, massive piers, barrel vaults, and concave squinches, along with pottery typology, all indicate a Sasanian origin. Given the architectural consistency of Qaleh Kohzad with other Sasanian fire temples, it is concluded that Qala Kohzad was initially built as a fire temple during the Sasanian period.

New Researchs on the Discovery of Sogdian Graves in China

Yuanqi Zhao

Volume 17, Issue 2 , August 2025, , Pages 237-265

https://doi.org/10.22059/jarcs.2025.383454.143305

Abstract

Sogdiana was one of the oldest city-states in Eastern Iran, and it was located along the ancient Silk Road. According to historical records and archaeological materials, numerous Sogdian ... Read More

Volume 17 (2025)

Volume 16 (2024)

Volume 15 (2023)

Volume 14 (2022)

Volume 13 (2021)

Volume 12 (2020)

Volume 11 (2019)

Volume 10 (2018)

Volume 9 (2017)

Volume 8 (2016)

Volume 7 (2015)

Volume 6 (2014)

Volume 5 (2013)

Volume 4 (2012)

Volume 3 (2011)

Volume 1 (2009)

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