نشریه پژوهش های باستان شناسی ایران
پیاپی 19 (زمستان 1397)

In the Holocene, despite the increase in climate sustainability compared to the last ice age, abrupt climatic changes has occurred repeatedly and periodically on global and regional scales, which have affected the culture and lifestyle of human societies. Effective human responses to these climatic events have always been possible through adaptation or migration. Cooling/warming periods that have come with natural consequences such as severe droughts, dust storms, heat waves, extreme weather events and floods, due to the destruction and reduction of crop production, famine, social conflicts, widespread migration, displacement, disease outbreaks and rising mortality rates have also had significant effects on the physical and mental health of humans. Given that the set of consequences during the current global climate change (global warming) are taking place, and there is also evidence from a historical periods in this regard, it is likely that prehistoric cultures, during climate change periods, have fallen for reasons mentioned. This research deals with the possible culture-climate association in the North Central Iran during the 7th to 5th millennia BCs. According to the paleoclimate research and the archaeological information, at least 4 effective climate change events are likely to be a challenge and disruption to the inhabitants of this region. Likely, most of the Sialk I period have been spent in a relatively unfavorable climate, but there was a mild and wet climate in the late period, as well as the early Cheshmeh Ali phase. It seems that the first cultural flourishing period in the North Central Iran has occurred between about 5300 - 5000 BC, and the second progress period, related to the late Cheshmeh Ali period, between about 4700 - 4400 BC. By the late 5th millennium BC, there has been a cultural decline and a decrease in the number of settlements in most areas of the region.

The period from 6300 until 5600 B.C in Fars region is known as Mushki and Jari phases. Since 1950s until recent years, lot of discussion have been evolved around the origins of these societies and their development. However, new cultural phase, known as Bashi, is proposed as the transition phase from Mushki to Jari. The stereography and architectural remains as well as geometrical stone tools, wild animals’ bones, particularly horses, are all indicating the existence of a seasonal settlement based on hunting in Tell-e Mushki, which is transformed into a sedentary settlement due to different type of architecture and a subsistence based on agriculture in Tell-e Jari B. A distinct cultural phenomenon is probably happened in Mushki phase which can be caused by sudden climate changes. It is suggested that the weather became cold and dry for centuries, until around 6200 B.C when the condition improved. In this regard, cultural changes are reflecting ups and downs in the climate situation, which have been recorded extensively in in Middle East archeological records. Furthermore, these climate changes have had direct influences on socioeconomical strategies of Neolithic societies in Fars. Lack of sheep bones in Tell-e Mushki on one side, and its abandonment in Tell-e jari A B on the other side, indicate a climate transmission from arid to more humid condition. However, the relationship between culture and climate is only one of the possible explanations for the cultural changes and obviously more studies are required. The majority of archeologists believe that severe climate changes in 8.2 Ka forced Neolithic societies to embrace new conditions. It is possible that some of them migrated to regions with more tolerable weather, while others found alternative survival methods for livelihood such as hunting or collecting foods instead of cultivating. Intermountain valleys in Fars region are required to be studied precisely and extensively in order to achieve a more comprehensive understanding of this period and to be able to analyze it. Following a survey by authors in 2015 on the Basin of Bavanat River in northeastern Fars, one of the most ancient settlements of this region, dates back to Neolithic era, was identified in Hormangan site and later in 2016 was excavated. The site is located on the west of Jeshnian village, situated on the southern basin of Bavanat River, on eastern Fars province in Iran. Hormangan is a small northern-southern directed site whose eastern side is destroyed because of gardening activities and the soul is dug up to 2 meters depth, accumulated on the slopes of hills on the northern side of the site. The cultural material from Hermangan site can increase our knowledge about the transition phase between Mushki (hunting societies) to Jari (agricultural societies), regarding the variety of ceramics, chronology and geography. Given the acquired information from this site, the technical and cultural aspects of Neolithic communities including ceramic productions, remote trades, livelihood patterns and manufacturing stone tools in this region are clearer to us. Regarding the climate changes during the seventh millennium B.C in Middle East, we observe alterations in settlement patterns of the period which is proved by the study of this period’s sites in Fars. The climate change forced the Neolithic societies to immigrate from Marvdasht to other intermountain valleys such as Hormangan site on the Basin of Bavanat River. According to the results of the excavations, there are two settlement phases in this site, the older phase is related to nomadic communities from 6350 to 6200 B.C and the latter with stratum architecture is associated with sedentary lifestyle of people who settled down here as a result of climate improvement.

The main subject of periodization, cultural classification and archaeological chronology is the temporal and spatial patterns of material culture collections (Lucas, 2001, 106-141). The assemblages of archaeological sites and their components have a great importance in the chronological division and periodozation, because they are basic materials of the cultural similarities comparing. Therefore, any error in identifying the internal patterns of these components, which have an inherent conjunction with their spatial and temporal dimensions, will have a direct reflection on wider spatial and temporal patterning that are based on. The prehistoric chronology of the Iranian Central Plateau, especially due to its vast geographical scope, has been one of the cases that faced by such a challenge. Over the recent three decades, there have been many archaeological excavations and surveys in this area, that most of them have focused on prehistoric periods and their chronologies. Despite the good quantity of the recent decades archaeological activities on the vast area of the Iranian Central Plateau, its prehistoric chronologies and periodizations that generally have based on tape Sialk’s more than eighty years old and not so detailed divisions, has not changed much. According to this division, Girshman divided the chronology of the tape sialk, from the Neolithic period to the beginning stage of the Bronze Age (the Proto Elamite period) into four cultural periods and seventeen sub-periods or strata (Sialk I1-IV2). The fourth millennium BC, as the main subject of this paper, includes the sub-periods of Sialk III4-5, Sialk III6-7b, Sialk IV1, and parts of Sialk IV2. In particular, the second half of this millennium includes important sociopolitical developments that have played a major role in increasing social inequalities, the formation of early states, the proto literate and some technological changes, such as the production and use of bronze objects. The division of this sensitive phase between the sialk III6-7b and IV1-2 strata is in a way that emphasizes on the serious discontinuity between this two cultural periods. Regardless of whether the detection of this discontinuity is correct or not, the way in which these sub-periods are distinguished and differentiated have always been unclear and very generalized. So that, for example, the sialk stratum III6 has never been individually mentioned and has always been considered participant with the sialk III7. Of course, Silk's multiple chronological problems are not limited to that. While the sialk divisions was based on architectural strata, its comparative studies have all been based on ceramic styles, which has led to many errors in the process of inter-regional transformations and their chronological recognition. Most of these problems seem to be caused by insufficient attention to short-term Transformations processes. The results of recent studies for providing a precise and appropriate image from the process of cultural transformation of various prehistoric periods in this area, has indicated the inability of such a generalized divisions, due to the lack of attention to the short-term cultural events and the inflexible normative perception of the concept of culture. While over the past century, due to the great changes in the definition of the concept of cultural change and its various stages chronology and periodization, archaeological studies in the interests of the inter-regional and site distinctions and short-term criteria endorsement, passed over the old rigid normative and generalized definitions of culture. This studies, over acceptation the fluidity of the temporal and spatial dimensions of cultural boundaries, have added to their carefulness in the recognition and differentiation of cultural processes. Continued studies of excavations such as tape Meymoon-abad, presenting sufficient evidence of such that errors, which emphasize on the necessity of review the Iranian central plateau prehistoric periods old studies and their divisions.

The Achaemenid architecture is famous for its columned halls; however such halls were common prior to the Achaemenid Period in Iran. Buildings with columned halls dated to Median Period were discovered in Nush-i Jan and Godin. Similar buildings were also present in Baba Jan, Ziwiye, Hasanlu, Kordlar and Bastam as well. Among these buildings, the oldest example of columned hall belongs to Hasanlu, where seven buildings including columned hall were constructed in three successive periods of Hasanlu V, IVc and IVb, dated to ca. 1250-800 B.C. The main common characteristic of these buildings is their central part, which was constructed in form of a columned hall, along with other common components and elements, such as: a portico and an anteroom in entrance, a stairway passed around a central column on a side of the anteroom, ancillary rooms situated along the sides of the hall, benches constructed on sides of the hall, columns added at the sides of the hall, raised hearth in the center of the hall, and a platform opposite the entrance of the hall. Use of these common characteristics in Hasanlu continued for about four centuries and led to formation of a particular architectural tradition. In regards to the origin and the prototype of this architectural style, as well as its continuity and subsequent changes until the Achaemenid Period, different notions were brought up. Some scholars have sought the origin of this style out of the Iranian plateau. Others have considered it as a linear or multilinear evolution. Most of these opinions are based on the basis of the theory of diffusion. The present essay brings up a different opinion about the formation of this architectural style in Hasanlu. On the basis of this view, the construction of columned halls can be taken as an internal innovation in indigenous architecture of Hasanlu, considering their common features with other contemporary buildings without a columned hall in Hasanlu.Abstract

In exploration of Al-Untash-Napirisha (The Site known as Chogha Zanbil) tubular glass rods were found, in which so far there has not been any comprehensive research about them in form of an investigational article and only constituent elements of a few pieces which had been entered the Corning Museum of Glass in New York where they were analised and determined. In the excavation done by Roland de Mecquenem and Michaleon, between 1935-1939 AD and 1946 AD in this site, many tubular glass rods had been discovered which weight almost 100 kg. In the description of these findings, it was assumed that they were long glass beads with length of 20 to 28 cm. in dark blue and white or amber that in some of them bronze rods remained. Although these tubular glass were found in the entrances of buildings so-called North-eastern, they could not understand what they were being used for .Along with these tubular glass rods, copper sheet had also been found which were identified as part of these doors. After World War II, between 1951 to 1962,the continuation of excavations done by a French group in Ziggurat by Roman Ghirshman, fragment wooden doors had been discovered that in some of them,there were bronze rods. In most of the temples in the holy site, which included a square area in the center of the city, these kinds of tubular glass were found. In the temple of mother-goddess Pinikir, the first temple of the eastern group of the holy site, these tubular glasses were inserted in the wooden double doors. The wooden double doors of the Ada and Shala temple were the second and the temple of Shimut and Belt-ali were the third of this group, which also were decorated with these tubular glass. The temple of Nepratep, which included four small temples wereisolated from the rest. Each of these small temples had a wooden double door in length of 2.2mwhich were gateways. These tubular glass rods were inserted in wooden double doors of some temples and Chogha Zanbil ziggurat. These tubular glass rods were made from translucent glass and most of them are in dark bluish purple colour, which a wide strip of white glass was twisted around each of them. In this article after a brief introduction about king Al-Untash-Napirisha, a broad explanation was presented about how the mentioned tubular glass rods were found and the samples are currently being held in some of the museumes around the world. With development of human knowledge today and the engineering science applied to archeology, a discipline referred to as archaeometry has been formed The results of the analysing a single sample kept in storages of Susa Castle by conducting fluorescence x-ray method in laboratory of faculty of science in Tarbiat Modarres University, in comparison with the results of this same analysis on four samples that had been done in Corning Museum of Glass is being reflect. Manganese oxide is the oldest element in glass compounds, which in Egypt, Mesopotamia and Elam in the middle of second millennium B.C. was used to make glass by adding four other elements, magnesium, potassium, antimony and lead oxides to silica (in form of sand), the common batch of glass. The high manganese batch produce blue and purple to black colour glass, reversely reducing amount of manganese decolourized glass products. Chemical analysis of many samples of revealed dates and sites of founded objects approve the presence of mentioned oxides with almost the same amount. The examination of these tubular glass rods samples show that in their making also these elements were used.

In the first half of the 1st millennium BC and before the formation of the Median Kingdom, i.e. 10th-7th centuries B.C, many petty states were formed in the western parts of Iran which were considered as the eastern neighbors of the Neo-Assyrian Empire. The campaigns of Assyrian armies into the Zagros Mountains have been reported in Cuneiform inscriptions with significant details which provide us with remarkable knowledge on the Zagros petty kingdoms. In fact the Assyrian written documents are the most significant sources for localization of the Zagros toponyms. Despite passing of more than a century from the beginning of the studies relating to the historical geography of Neo-Assyrian Empire, however, localization of some Zagros petty states has been the subject of dissensions between scholars. The present study deals with the localization of the Zagros place-names and petty states such as Namri, Bit-Hamban, Karalla, Parsua, Allabria and Ellipi which are considered to be in modern provinces of Kermanshah, Lorestan and Kurdistan in western Iran. The main question is where these place-names are exactly located? In order to reach a valid answer we have analyzed geographical data of the Neo-Assyrian inscriptions particularly those which reporting the Assyrian army campaigns’ into western Iran. We also try to identify the well-known late Iron Age sites of western Iran with the mentioned place-names. The result of the study indicates that Namri could be localized in western parts of modern Kermanshah while Hamban and Parsua are situated respectively in central and northern part of the province. Karalla is situated in Hawraman (Oraman) and Allabria can be localized north of it. As it is been indicated before, the small kingdom of Ellipi were formed in the territory of modern province of Lorestan.

One of the main parts of the Great Khorasan Road is the road leading through the Pataq defile. The Great Khorasan and Mesopotamia were origin and destination of the travelers who passed the defile. Archaeological evidence and historic sources about the defile point out its high importance through history. Pataq Defile is the same Median (Μηδικὴ πύλη or Zagros Gates (Ζάγρου πύλαι) of classic historians. There are evidences from passengers’ traffic at Pataq Defile. Heavy traffic and strategic position of the Defile made a context to construct a monument as Garra Arch. Thorough look at Pataq Defile and Median Gate lead us to better understanding of application of Garra Arch, which is unknown and should be discussed in another place. Pataq Defile. Path 1: it is compared to pre Islamic to Safavid road. Evidences of pavement (stone blocks), hand dug path, foundation and so on, imply the significance and activities for ultra-regional road. As the evidences imply connections between Garra Arch and the road, it is probable that the arch is a structure in relation to road, traffic, or a borderline of to land. Path 2: as conclusion, considering Flandin’s scheme, there is a caravan passing in front of the arch. As mentioned earlier, remained evidences indicate pre Islamic and even Islamic road (before Flandin) passes from lower part of the arch. Path 3: it is not seen in aerial photos of geographical Organization of armed Forces at 1956, however it is obvious Corona’s photos of 1969. Considering photos of Jalili Kirmanshahi and Golzari, and Kleiss’s documentation one can conclude that the road constructed between 1956 and 1965 at Pahlavi II’s reign. Finally, there are millennia’s efforts of Iranian people at Pataq Defile of constructing road in order to political, economic, and cultural exchanges between east and west.

Historical sources show that the first Sassanid kings were the founders of the great ‎cities. Ardeshir and Shapur I began to develop ancient cities and build new towns. At ‎that time, the ancient cities of western Iran were centers for industrial production and ‎trade, as well as for the establishment of security in the routes of the kingdom. One of ‎these cities is called Shapur-khast, which was founded on the orders of Shapur I. The ‎location of this city is considered to be one of the most important cities in the west of ‎the east (Kermanshah to Isfahan) and north-south (Shush in Hamadan), both in terms of ‎military strategy and exploitation of natural and geographical complications and in ‎terms of communication status. The question we will address in this article is how to ‎select the Shapur-khast Template for Sassanian designers? The research method of this ‎study in first step is interpretative historical method. Therefore the historic and physical ‎characteristics of city, monuments and urban archaeological properties of the city ‎analyzed. In the second step the location characteristics and geomorphological ‎properties of the three cities which founded by Shapur I.The variables that are ‎considered for locating the cities include: 1. General slope of the earth 2. Distance from ‎the river 3. Distance from the kingdom roads.The results shows that in all three case ‎studies the location of the city is depended on the minimum distance of the cities and ‎riverside. Also the main inclination of the urban lands and surroundings is gentle.. In ‎step 4 of research method, with the aim of the ArcGIS software and considering the ‎information of archaeological excavations in the region, library studies and ‎mounumental building restorerd form Sassanid era in Khoram abad, the probable ‎location of the city of Shapur-khast located in south of khoram abad city in the Qazi ‎abad, Hoseyn abad and hillside Madbeh to Kheyr abad hills.‎

In Iran, many holy monuments & burials were built in various places of the country. These structures which are somehow known as Imamzad-e have special features. It also be mentioned that these Imamzad-e constructions, as a form of burial structures, have always been related to the people of Islamic period in Iran. In some of the cases, are the Sufi's or some other great people's graves and burials which are respected by Muslims, as holy places and have the structure,architectural decoration. In the Fars province, there are a number of such these graves, that have the function of a monastic. However, due to lack of evidences about the date of the construction and building of some burials, the construction date some places like Imamzad-e Shohada(Sultan-Ibrahim)Khorrami-Deh Bid. In the Fars province, there are similar architectures and decorations similar to the Ilkanid era and the Timurid era. The purpose of this research, with the historical-comparative investigation, is answering some of the related questions:1)based on the structure & decoration type of the Imamzad-e Shohada, which era does the building of Imamzad-e belong to? 2)what are the factors of Imamzad-e formation type.3) what are the function of Imamzad-e? At the first, a survey was carried out, then based on the gained written references and based on the evidences of other similar places, and decoration of Imamazad-e Shohada was compared with existed similar architecture in the regions of Fars province and its neighbour, such as Kerman,Yazd & Isfahan. then, the results of the investigation to a number of other holy buildings, constructions, monuments & monasteries which are of the Ilkanid-Timurid era. At the end , regarding the characteristics and evidences of this Islamic holy building & its structure, decoration, feature, and form there are evidences of a monastic function in the Imamzad-e Shohada. The final results of this study also show that the Imamzad -e Shohada is related to the time of the 8 to 9 AH.

The Tomb of Sheikh Safiuddin Ardebili is one of the most prominent masterpieces of Iranian-Islamic architecture. The construction of this complex was started by Sadr al-Din Musa , son of Sheikh Safi al-Din after his death who was the successor of the Safavid leadership .Then, it was completed in the following periods. This collection should be considered as a treasure trove of dozens of valuable Islamic inscriptions, which have been embodied in various arts such as tile, carvings, embellishments and lattice. The Islamic inscriptions can be classified into three groups of verses, hadiths, and dhikrs. Often, the dhikrs in this collection are, according to their nature, Sufi. Among these Sufi dhikrs, the most prominent one is the mention of "Allah Muhammad Ali". This mention was spread throughout the Safavid sheikhs and sultans, as well as their disciples, Qizilbash, in the aftermath of this period. This dhikr is still used among the Alavi-Bektashi Anatolian, Rumelia, and Balkan muslem communities as the hereditarians of Safavid Sufism and the last survivors of the Qizilbash ethics. This research attempts to study the image of "Allah Muhammad Ali" as Sufi dhikr in the architecture of Sheikh Safi al-Din Ardebili tomb and Sufi’s culture by historiography, documentary and archival documents, field observations and archaeological studies.
The Tomb of Sheikh Safiuddin Ardebili is one of the most prominent masterpieces of Iranian-Islamic architecture. The construction of this complex was started by Sadr al-Din Musa , son of Sheikh Safi al-Din after his death who was the successor of the Safavid leadership .Then, it was completed in the following periods. This collection should be considered as a treasure trove of dozens of valuable Islamic inscriptions, which have been embodied in various arts such as tile, carvings, embellishments and lattice. The Islamic inscriptions can be classified into three groups of verses, hadiths, and dhikrs. Often, the dhikrs in this collection are, according to their nature, Sufi. Among these Sufi dhikrs, the most prominent one is the mention of "Allah Muhammad Ali". This mention was spread throughout the Safavid sheikhs and sultans, as well as their disciples, Qizilbash, in the aftermath of this period. This dhikr is still used among the Alavi-Bektashi Anatolian, Rumelia, and Balkan muslem communities as the hereditarians of Safavid Sufism and the last survivors of the Qizilbash ethics. This research attempts to study the image of "Allah Muhammad Ali" as Sufi dhikr in the architecture of Sheikh Safi al-Din Ardebili tomb and Sufi’s culture by historiography, documentary and archival documents, field observations and archaeological studies.The Tomb of Sheikh Safiuddin Ardebili is one of the most prominent masterpieces of Iranian-Islamic architecture. The construction of this complex was started by Sadr al-Din Musa , son of Sheikh Safi al-Din after his death who was the successor of the Safavid leadership .Then, it was completed in the following periods. This collection should be considered as a treasure trove of dozens of valuable Islamic inscriptions, which have been embodied in various arts such as tile, carvings, embellishments and lattice. The Islamic inscriptions can be classified into three groups of verses, hadiths, and dhikrs. Often, the dhikrs in this collection are, according to their nature, Sufi. Among these Sufi dhikrs, the most prominent one is the mention of "Allah Muhammad Ali". This mention was spread throughout the Safavid sheikhs and sultans, as well as their disciples, Qizilbash, in the aftermath of this period. This dhikr is still used among the Alavi-Bektashi Anatolian, Rumelia, and Balkan muslem communities as the hereditarians of Safavid Sufism and the last survivors of the Qizilbash ethics. This research attempts to study the image of "Allah Muhammad Ali" as Sufi dhikr in the architecture of Sheikh Safi al-Din Ardebili tomb and Sufi’s culture by historiography, documentary and archival documents, field observations and archaeological studies.

In the early Islamic sources, Narmashir has introduced as one of the five main cities of Kerman and a part of the southeast economic exchange network. But it is unknown because archaeologists have often focused on the Bam and Jiroft. The questions are: what are the types of Islamic ceramics in the Narmashir, and what periods are they related to? How does the ups and downs of life in the Narmashir and its transnational cultural relations? What are the features of local ceramic production in the Narmashir plain? The purposes of the research are: “the study of Islamic ceramic and production evidence in the Narmashir”, “typology and relative chronology of ceramics”, and “explaining the periods of the prosperity of Narmashir”. The data have collected via “documentary and field” method, and the research method is “descriptive-analytical”. Based on the results, the ceramic types in Narmashir include the unglazed simple wares, wares with carving or added motifs, molded wares, pseudo-prehistoric ceramics, monochrome glaze, underglaze carving or added motifs, slip-painted wares, Sgraffiato, underglaze or overglaze painting, lusterware, and blue and white wares. These types of ceramics show the cultural relations with Jiroft, Gobayra, Sirjan, Soghan, Minab, Kish, Siraf, Nishapur, Esfahan, Rayy, Qasr-e Abu-Nasr, Marvdasht, Pasargadae, Sisakht, Boyer Ahmad, Susa, Ras al-Khaimah, Musandam, Hadramaut, Bahrain, Basra, Samarra, Raqqa, and Lashkari Bazar. Some samples of ceramics are imported in Narmashir. Some others are local, but they are imitated from foreign samples. The unglazed molded wares are locally produced and they have localized motifs. Also, the life of the old city of Narmashir has started from the Sassanid era, it peaked during the Saljuq and Qara Khitai period, and continued until the Timurid. But, its population declined during the Safavid period, and it has abandoned after the Safavids. So, only a few villages remained in the plain.

subpart, district Sabats in formal and functional view will be mentioned. In third chapter, subject pathology, intrusion factors and documentation will be said. In that case, all intrusion factors categorized into two sections, general interventions relevant to historical context especial ones in relation with sabat zones. In next chapter, based on objective findings, theoretical principles for structural design will be performed which could be called design spirit, as urban remedy. In fifth chapter, based on theoretical principles, some devises for curing will be worked out. Finally, in last chapter, which is conclusion, some answers for questions and research consequences will be said.Sabats as a main architectural-urbanism element, has a high and effective role in historical urban context of Naiin, could be studied in architectural, urbanism, climatic structural, social and cultural view. In first chapter, research process including goals, research questions will be discussed. In next one, as first part of restoration process, is subject identification, containing ancient historical context analysis and present condition, aiming to find historical, artistic, cultural, social and economic values will be discussed, of which to recognize as right base model. This chapter separates into two parts: first one is to one Sabats would be discussed. In second chapter, identifying present condition of naein will be said of which in eighth subpart, district Sabats in formal and functional view will be mentioned. In third chapter, subject pathology, intrusion factors and documentation will be said. In that case, all intrusion factors categorized into two sections, general interventions relevant to historical context especial ones in relation with sabat zones.next chapter, based on objective findings, theoretical principles for structural design will be performed which could be called design spirit, as urban remedy. In fifth chapter, based on theoretical principles, some devises for curing will be worked out. Finally, in last chapter, which is conclusion, some answers for questions and