Sinus Persicus

Examining administrative artefacts from the Proto-Elamite period in Susa through a phenomenological lens allows historians and archaeologists to contextualize these documents not only as dormant material culture but also as dynamic instruments in negotiating economic control, political authority, and institutional identity. This article draws on newly reevaluated evidence of clay sealing strips housed in the National Museum of Iran, interpreted initially as “wall sealings” by Holly Pittman. It reconsiders their function in light of comparative frameworks developed by Adelheid Otto for Middle Bronze Age Syria. By situating these items within the broader conceptual field of “administrative writing”, here extended to include physical sealing devices as protoarchival media, this study examines the thematic frameworks, authorial stances, and intended audiences embedded in both the ancient administrative practices and the modern scholarly discourse. Rather than occupying a marginal position in archaeological literature, these sealing strips emerge as powerful heuristic tools for understanding the evolution of bureaucratic management in early Iranian state formations.

The Islamic era tombstones of Shahsavar Cemetery in Izeh, southwestern Iran, reflect a rich tapestry of religious, cultural, and socio-economic values embedded in local Bakhtiari traditions. This study explores the typology and semiotics of 632 gravestones dating from the Zand, Qajar, and Pahlavi periods to the contemporary era. These gravestones, which range from simple slabs to sculpted lion figures and tiered, crenellated forms, serve as commemorative markers and visual expressions of identity, status, and belief. Utilizing a dual-method approach —historical document analysis and ethnoarchaeological fieldwork— this research categorizes the gravestones into five primary types: simple, tiered-crenellated, stone lion (bardshir), arched (mihrab-shaped), and anthropomorphic. The study reveals that the selection and design of tombstones were highly codified within the Bakhtiari tribal hierarchy, governed by symbolic traditions and cultural legitimacy. These forms also encode valor, piety, and transcendence, linking the deceased with tribal memory and spiritual continuity. The findings contribute to the broader understanding of funerary art in post-Islamic Iran.

Many archaeological remains from the Achaemenid empire have been found in various lands; therefore, many authors have researched and written about this empire’s cultural and civilizational features. Dahāneh-ye Qolāmān is one of the valuable sites of this empire that still stands. Dahāneh-ye Qolāmān is located 30 kilometers southeast of Zabol and was one of the important sites of the Achaemenids in southeastern Iran. The site was discovered in the 1960s by Italian archaeologist Umberto Scherato, who began archaeological excavations in 1962. Archaeological studies have shown that the structures of this city were built on a high terrace and were used in at least two periods of settlement. A look at the two different types of architectural structures, namely huge buildings and smaller buildings, indicates the various uses of these buildings. Among the large buildings, building number 3 was a large religious structure, building number 1 was a large civil building, and building number 2 was an administrative building. Buildings 4, 5, 6, and 7 were residential and private, all located in the eastern part of the city, and building 15 was an industrial building with religious production. Buildings numbers 16 and 17 were also large public buildings.

A newly discovered Elamite rock relief in the Alhak region of central Izeh in southwestern Iran contributes significantly to the corpus of commemorative Elamite art. Unlike other well-known reliefs from the area—such as those at Kūl-i Farah, Shahsavar, and Khung-i Azhdar—this composition was carved onto a conglomerate rock surface, a medium both unique and inherently fragile, leading to its accelerated erosion and delayed recognition. The relief depicts a male figure seated in profile on a simple throne, raising his right hand in a gesture of reverence or supplication. A stepped platform lies before him, while a prominent solar disc hovers above his head—features resonant with iconographic motifs found on contemporaneous cylinder seals from Elam and Mesopotamia. Iconographic and stylistic parallels suggest that the Alhak relief belongs to the Shimashki cultural horizon (ca. 2000–1970 BCE). The absence of divine attributes—such as horned crowns or zoomorphic insignia—indicates that the figure is more plausibly interpreted as a royal personage engaged in ritual devotion rather than a deity. The rightward orientation of the seated figure, in contrast to the left-facing postures of most Izeh reliefs, further underscores its distinctiveness. This discovery broadens our understanding of regional variability within Elamite rock art. It highlights the cultural resilience of Elamite traditions in the highlands following the collapse of lowland power centers such as Susa. Future investigations employing advanced imaging technologies (e.g., 3D scanning and photogrammetry) are essential for recovering lost details and refining our interpretation of the relief’s symbolic schema.

Fire held particular significance among Zoroastrian Iranians, possessing varying degrees of importance. There were three groups of fire associated with rituals. The most sacred of these was the fire of Bahram, known as the fire of the victorious king, which was to burn perpetually in the fire temples of Ādur Gušnasp, Ādur Farnbāg, and Ādur Burzēn-Mihr under all circumstances. The fire temple of Ādur Gušnasp is located in Takht-i Soleiman, Takab (Northwest of Iran), and Ādur Burzēn-Mihr is situated in the region of Rivand in Khorasan (Northeast of Iran). However, there is a discrepancy regarding the location of the fire of Ādur Farnbāg or the fire temple of the priests. Some researchers, orientalists, and many historical geographical documents have suggested the Karyan region of Fars, but conclusive evidence has not been provided. In the archaeological study of the Bardestān desert region and the Sasanian site of Koyu, a newly discovered seal bearing an inscription referring to the fire of Ādur Farnbāg has proposed a new hypothesis concerning the location of the state fire of Ādur Farnbāg. This paper will introduce the site and the newly found seal, and the reasons for proposing the Bardestān desert region as the location for the fire of Ādur Farnbāg will be discussed. This research was conducted through field surveys and comparative library studies, aiming to address one of the most significant questions in Sasanian archaeology regarding the location of the fire temple of Ādur Farnbāg.