شاهین آریامنش

Symbolic figures, in addition to decorative aspects, are indicator of culture, religion, art and political and social structures of a government and country in ancient times. During the Sassanid era, symbolic figures flourished further with the mixture of religion and polity and their examples can be seen in most of the remaining artworks from the same era that could found during archaeological excavations. Investigation of symbolic figures in the Sassanian rock reliefs and stucco is a necessity but unfortunately, has not been independently and elaborately addressed to this date. It is necessary to investigate this significant aspect using archaeological and historical evidence. This study, which is considered as a kind of fundamental research based on its objective and a historical one with respect to its nature and methodology, obviously indicate that the dominant symbolic figures in Sassanian rock reliefs and stucco have had religious origins.

For a long time, humans have used plant motifs on objects such as pottery, goblet, and others, which sometimes have a symbolic appearance and were very important in the relics of a particular period. One of the most important motifs, that has a Mesopotamian origin, is the tree of life. The tree of life is a plant that is found in many mythical traditions of the Near East such as Mesopotamia, Anatolia and Egypt. The flower of life or the motif of geometric rosette is another valuable motif with six petals. In this paper, the authors first discuss the symbols and symbolism and then investigate the background of the tree of life and then discuss the motif of geometric rostte or flower of life, and later focus on the Golden, Silver and Bronze findings at the sites of Marlik, Amarlu in Gilan and Kelardasht in Mazandaran related to iron age of Iran and investigate the impact of this symbolic motif on archaeological findings in the surrounding sites that have probably transformed the motif of the tree of life into the flower of life. This motif emerged among the communities of northern Iran during a period almost identical to the Assyrian era at the bottom of the Golden and Silver and Bronze goblets and is a kind of symbol of the tree of life that then the artists replaced the sacred tree with six petal rosette.

North western Iran is one of the main focal points of Mannaean sites for reconstruction of this historical period. Discovery of the sites such as Tepe Qalaichi, Zendan-i soleiman, Tepe Rabat, Qal’e Bardineh and others in this region prove this claim. Tepe Bardeh-Konte, on the southern side of Uremia lake watershed, is located in Mahabad. This site with rock-cut structures including stairs, tunnel, pits and cut-walls is situated near the Fakhrigah rock-tomb. Studying and analyzing the pottery data from this region demonstrate that the site belongs to an Iron Age III settlement; the pottery collection from the site is similar to those from Mannaean sites such as Tepe Qalaychi, Tepe Rabat, Tepe Ziwiye, Qal’e Bardineh, Zendan-i Soliyman and Kul Tarike. This article is to report the first archaeological investigation results from the first season of survey and stratigraphy of Tepe Bardeh-Konte which yielded a Mannaean settlement period. 

One of the most complex issues in understanding the evolution of human society is religion. However, religion in this sense is not the spiritual dimension of confessional or rhetorical form; rather it is a social phenomenon that has long been considered as one of the fundamental components of human society. Archaeological excavations often lead to the unearthing of movable and immovable objects that bear an obvious symbolic insignia; this is suggestive of the roles of beliefs and convictions in the formation of these objects. For instance, during the Neolithic period in some archeological sites such as Catalhoyuk in Anatolia, Sheikhiabad in Kermanshah and a number of other sites in the Near East, some objects were found that can be considered as symbolic made for specific purposes according to humans’ rituals and beliefs. In the present article, we study the views and theories of anthropologists and sociologists about religions, and the views of archaeologists about symbolism and religion in the contemporary world and in the beginning of the Neolithic period. Employing an interpretive approach, we examine and analyze possible intentions behind construction and functions of these symbolic objects.

For years, various researchers, including theologians, cultural anthropologists, linguists, and archaeologists, have been studying the Zoroastrian religion. These studies provide valuable insights into this religion and those who believe in it. However, there are still researchers who are trying to shed light on the sometimes-unclear aspects of this religion. In the past, researchers focused solely on historical and religious texts to express their views on this subject. Today, archaeological excavations and previous researches assist in shedding new light on this religion. One of the most important books in this regard that uses historical and religious texts and archaeological findings is Zoroastrianism: An Introduction by Jenny Rose. This book was published in 2011 by I. B. Tauris Publisher. 

On the northern shore of the Persian Gulf, not far from the coastline of Bandar-e Dayyer (Dayyer Port) in Bushehr Province, remains of a large archeological site can be seen in the form of dense piles of the rubble as well as architectural remnants scattering over ​​approximately 27 hectares, which is known as Bardoo. The remaining and main parts of the site are located in the south and southeast of the city of Bardestan, between a road leading to Bandar-e Dayyer and the western flank of salt marshes on the west bank of huge Bay (xowr), located about 2200 meters from the coastline of Bandar-e Dayyer itself. Archaeological excavations at this site reveal three periods, ranging from Parthian to the early Islamic era. 

Guitty Azarpay was born in Tehran, Iran in 1934. She graduated with a PhD in Art History in 1964 from UC Berkeley.She taught at UC Berkeley until her retirement in the early 2000s. Her research on the ancient Iranian and Transoxiana (Central Asia) art, especially about Urartian Art and Sogdian Painting, is highly commendable, as she wrote two valuable books such as Urartian Art & Artifacts (1968) and Sogdian Painting: The Pictorial Epic in Oriental Art (1981). The publication of the book of Sogdian Painting introduced many art scholars to Sogdian art. Azarpay played a valuable role in introducing Sogdian paintings and Sogdian art. She was the recipient of the Book of the Year Award from the University of California Press for Sogdian Painting, and received the Albert Nelson Marquis Lifetime Achievement award.About 20 years ago, Azarpi donated her personal library to Golestan Palace in Tehran.Guitty Azarpay passed away in early April 2024.

For years, archaeologists have investigated and excavated the peripheral lands of the Persian Gulf and accomplished considerable achievements in this regard. The findings were published in the form of articles and books. Nevertheless, despite efforts by some historians to come up with works on this field, there lacks a comprehensive archaeological book on the Persian Gulf. In the present study, the author attempts to critically evaluate a book entitled Persian Gulf Archaeology in Parthian & Sasanian Periods.

Donald Scott Whitcomb was born on 27 April 1930. He was a revered scholar whose contributions to the field of Islamic Archaeology especially in the Persian Gulf region were immeasurable. He was research associated in the Department of Near Eastern Languages and Civilization at the Oriental Institute of the University of Chicago since the beginning of 1981. Whitcomb then served as an Associate at this Institute, since 1990. His Master’s thesis dealt with the Proto-Elamite Period at Tall-i Ghazir, Iran despite the fact that his expertise was in Islamic Archaeology.

Philippe Gignoux was born in Solaize (Isère) on 1 March 1931. He completed his secondary education at Dominican College of Oullins (Rhône) near Lyon. He graduated in Persian Language from École nationale des langues orientales vivantes, and studied at Ecole pratique des hautes études (EPHE) (IVth and Vth sections) and at the Catholic Institute of Paris.