نشریه پیام باستان شناس
پیاپی 7 (بهار و تابستان 1386)

Studies related to the historical period of Elam have correctly found that there are many unknowns in the history of Elamite governments. We still do not know many of the Elamite regions mentioned in Elamite and Mesopotamian tablets and inscriptions. We do not have complete command of the Elamite script as it should, and we do not have a lot of knowledge about the livelihood and daily life of the Elamites. This lack is more visible especially in the areas that have been less explored so far. Archaeological excavations in Fars and Khuzestan by Iranian and foreign archaeologists during the past century provide information about the way of life and religious thoughts of that period. However, one of the intellectual concerns of archaeologists has always been the relationship between the mountain people of Fars and the people who lived in the lowlands of Khuzestan. This process can be investigated from prehistoric times to modern times and can be comprehensively researched through archaeological excavations. One of the recently excavated sites is called Tel Bando. The results of the five seasons of archaeological excavations at Tel Bando provide us with many documents related to the way of life and social conditions of this mountainous region from the beginning of writing to the Achaemenid period. The obtained evidences show that this area was influenced by the prehistoric cultures of Fars region from the Bakun A period to the present day, it was the settlement of nomadic or sedentary tribes who chose this place for their temporary or permanent settlement.

The brilliant civilization of Elam is still one of the oldest unknown civilizations in the world, which continues with the efforts of archaeologists and historians to identify it as much as possible. The discovery of any inscription or written source can shed light on the glorious history of this civilization. In 1972-1973, during the investigation of the ancient mounds of the Khuzestan plain along the Dezful-Shushtar road, we managed to discover an Elamite stone inscription. This article deals with the discovery of this inscription and its translation.

From the beginning of the 9th century BC, the kingdom of Urartu began military expansion to the east and south of its territory. Urartu's expansionism, which had economic goals, was always accompanied by military conflicts. For this reason, the Urartian metalworkers became skilled in the production of various offensive and defensive weapons, so that specialized branches emerged among the craftsmen, one of which was the manufacture of helmets and other defense tools. Urartu helmets can be divided into two main groups: (1) standard helmets and (2) shoulder helmets. Standard helmets are divided into three groups in terms of shape: (1) conical, (2) sharp, (3) pointed. The inscriptions on the helmets have made it possible to date them. Inscribed helmets were made throughout the history of the Urartu Kingdom. The main metal used in making Urartu helmets is bronze. To make a helmet, first, thin sheets of bronze were produced by casting technique. Then, the craftsman makes these sheets into a cone shape by bending or riveting, and then the artist makes a pattern on it by hammering and penning. Helmet making was accompanied by side handicrafts such as earplugs making, shoulder strap making and leather embroidery.

Various processes in different scales and dimensions have caused the development of human societies and have changed and transformed their structure. The social classes that are born and nurtured by these societies have caused the complexity of their biological patterns and the interpretation of the data revealed from them constitutes our knowledge regarding these societies (in this research, ancient societies). The purpose of this research is to pay attention to the archaeological evidence with a social approach. Based on this, we tried to investigate the social structure - rank, role and social status - of the Dahaneh Gholaman site by interpreting and measuring their behavioral manifestations, which today have come as ancient deposits, in the framework of social patterns. In this article, the classification of societies, their diversity, how to interpret archaeological data from a social theoretical perspective, and various approaches used in the ranking of societies are presented. Besides, the social system of the site was analyzed by introducing the archaeological data of the Dahaneh Gholaman site and putting together the existing evidence and theories. In addition, it was tried to determine the different groups, ranks and classes of this site by economic strategies and to identify the arrangement of structures in direct relation with social classes and two separate neighborhoods in the city.

The land of Cappadocia was one of the Achaemenid satrapies in the 6th century BC. During this period, the religion of Zoroastrianism, as well as the tradition of sanctifying fire, which is one of its symbols, became more popular in Cappadocia than in other regions of Anatolia. The prevalence of the fire worship tradition in Cappadocia can have natural causes. One of the most important archaeological evidences for the introduction of the fire sanctity tradition in Cappadocia is a stone fireplace that was found in the mountain region of Arjish (Erciş). The place of discovery of this fireplace is a volcanic territory. On the four sides of the fireplace found in Cappadocia, there is a carved image of a man whose type of clothing and Barsam in his hand indicate him as a Zoroastrian mystic. This fireplace does not have any inscriptions. Therefore, to date and determine its age, it should be compared with similar examples in Iran and other similar engravings. Then it is probably attributed to the end of the 6th century BC and the 5th century BC. The images of Moghan and fireplace and fireplace studied in this article are all archaeological documents and evidences that indicate the existence and prevalence of fire worship and Zoroastrianism in the Late Iron Age in Anatolia.

Pre-Islamic Iranian architecture developed in different periods, and with the advent of Islam, a huge transformation took place in it due to the orders of the new religion. Considering the importance of the Persians and their architectural style, this article first explains about the Achaemenids and how the empire was formed and the fall of the Persians and the historical period after this empire, and then mentions the characteristics of Pasargad and the reasons for its importance. In the next section, religion and ritual in the Achaemenid period are examined, and then, it studies the motifs and architectural details in the buildings of Pasargad and especially the palaces of Cyrus from the perspective of researchers who have researched in Pasargad. In the following, it describes the influence of Islam on traditional Iranian-Islamic art and architecture and its symbolic aspects, and finally, it compares the symbolic and religious aspects in the architecture of these two periods, especially in their details.

Iranians have sanctified water in various ways. Either in the selection of the goddess Nahid as the guardian of water in ancient times or by celebrating it by setting up numerous water storages and with magnificent facades in different regions in the Islamic era. However, Nader shows us a different type of water storage in Kalat (northeast of Khorasan). He ordered the construction of numerous storage ponds (360) in the valleys around Khesht and Gro in a stepped manner. Of course, in this way, it works in harmony with the natural conditions of the region. His water supply facility in Kalat was also done with clay and stone canals, and the water of Qarasu was moving in the fountains around Khurshid mansion for a while.

As one of the largest markets in Iran and the most important socio-economic center of Zanjan province and in the shape of a beating heart in the old urban context, Zanjan market has played a privileged role in organizing the livelihood and religious affairs of the local people. Although the performance of this important part of the historical context has changed sometimes due to unavoidable social reasons and sometimes due to the imprudence of the planners of different urban eras and cultural and social transformations, but still apart from the significant number of urban dwellers, a large number of residents and villages around Zanjan have also benefited from its diverse and continuous services. The building mass and existing spaces, the existence of hierarchy and spatial structure, from the main streets to the public buildings in the vicinity of the streets, including mosques, baths, water reservoirs, houses and shopping centers (Timcheh), and the function of the market from the Qajar era to today are the characteristics of this valuable national work. Further, the effects of modern urban developments are well evident in the transformation of part of the functions of the old market. In this way, Zanjan market can be considered as one of the most alive and dynamic traditional markets in the world, which has preserved its vitality and life in interaction with contemporary urban developments and modernity.

Since the beginning of the spread of Islam, educational activities, including teaching calligraphy and writing, were carried out in mosques, and the time to deal with it was in a way that did not cause problems in performing religious activities. The expansion of various educational and religious activities led to the formation of schools to teach religious sciences and other related sciences. In Iran, schools were mainly built in two ways, either as a part of mosques, the functions of mosque and school were combined in one building, or they were built as an independent unit for students to study and stay. The peak period of attention to the construction of mosques and schools should be considered the Qajar period, when the largest number of this type of building was built in Tehran, the capital city. The Filosuf al-Dawlah mosque-school, which combines the main functions of a mosque and a school, belongs to this period. This building was built as a part of Seyed Ismail complex in the heart of Chalmaidan neighborhood.