The north-western heights of the Alvand Mountains, spanning a distance of more than 20 km and loc... more The north-western heights of the Alvand Mountains, spanning a distance of more than 20 km and located on the southern border of Bahar county and the northern part of Asadabad county, are one of the main and most important communication routes between Hamadan city and the Iranian plateau, on the one hand, and Kermanshah province and Mesopotamia, on the other. Easy passage through these heights has been one of the main concerns for caravans and travellers throughout history. The road that passes today through the Asadabad Pass is a well-known and familiar road because it is a part of an important communication highway to the west of Iran. However, the historical sources and archaeological evidence indicate that, in various periods, other parallel routes that are not well-known today were used to pass through the north-western part of the Alvand Mountains. This research studies the communication routes of the north-western part of the Alvand Mountains and seeks answers to questions about the quantity and quality of these routes and their reconstruction based on historical sources, especially the geographical texts of the Islamic period (al-Masalik wa’l-Mamalik) and travelogues of different Iranian and non-Iranian travellers. In addition, the archaeological evidence, including remains of buildings related to these roads such as caravanserais and historical bridges as well as the distribution pattern of historical sites, are also considered. The result of this research indicates that at least four main routes, including 1. the Asadabad route, 2. the Khondab route, 3. the Malham-Darreh route, and 4. the Chaharduli route, in different periods, were used to cross the north-western part of the Alvand Mountains. The usage of each route depends on various factors such as the weather and seasonal conditions, the type of caravan (heavy or light), and the safety of the road.
امروزه تعداد قابل توجهي از مواضع جغرافيايي واقع در سرزمين ايران شامل شهرها، روستاها و حتي كوه ها ... more امروزه تعداد قابل توجهي از مواضع جغرافيايي واقع در سرزمين ايران شامل شهرها، روستاها و حتي كوه ها و
رودها نامهاي قديمي و باستاني خود را همچنان حفظ كرده اند. با اينحال در اثر گذشت زمان چنان تغييراتي در ريخت و شكل شمار زیادی از جاينامها حاصل شده كه درك مفهوم و ريشه آنها دشوار است. بسياري از اين
جاينامها ريشه در يك زبان ايراني كهن داشته و امروزه نيز معادل هايي براي آنها يا واژه هاي تشكيل دهندة
آنها در برخي زبانها و گويشهاي ايراني نو يافت مي شود. در اين نوشتار وجه تسميه چهار جاينام قديمي یعنی
ري، گندي شاپور، خراسان و مریوان مورد بحث قرار گرفته است. نگارندگان معتقدند كه به دلايل
زبان-شناختي و جغرافيايي، احتمالا وجه تسميه ري به گونه اي با مفهوم واژه راه در ارتباط است. درباره
وجه تسميه شهر گندي شاپور كه در متون اوايل دوره اسلامي عمدتا به شكل جندي سابور ثبت شده، نيز
دو گزينه پيشنهاد شده است: گزينه نخست اين جاينام را به معني سپاه شاپور يا اردوگاه نظامي شاپور
و گزينه دوم آن را به معني دهكده شاپور مي داند. درباره جاينام خراسان نيز نگارندگان معتقدند كه اين
جاينام يك تركيب مادي، به معني خاستگاه خورشيد يا مشرق بوده است. درباره جاينام مریوان
نگارندگان معتقدند كه مفهوم اين نام احتمالا با يكي از گزينه هاي مهرپيروز، مهرآب يا مرداب در ارتباط است.
شهر «اشرف»، «بهشهر» کنونی، در سال 1021ه.ق. به‌دستور «شاه‌عباس اوّل»، احداث و هم‌زمان، عمارت‌هایی... more شهر «اشرف»، «بهشهر» کنونی، در سال 1021ه.ق. به‌دستور «شاه‌عباس اوّل»، احداث و هم‌زمان، عمارت‌هایی در آن بنا شد. در کف‌سازی بناهای سلطنتی بهشهر از سنگ‌های تراش‌خورده استفاده شده که بر سطح برخی از آنها، علائم حجاران دورۀ صفوی نقر شده است. باوجود اهمیت فراوان مجموعۀ نقوش مذکور، اما صرف‌نظر از یک اشارۀ کوتاه توسط دمورگان در اواخر قرن 19م.، تاکنون هیچ مطالعۀ مستقل و مفصلی دربارۀ علائم حجاری مجموعۀ بهشهر صورت نگرفته است. در این پژوهش که براساس بررسی میدانی و مطالعات تکمیلی کتابخانه‌ای صورت‌گرفت، 266 بلوک سنگی علامت‌دار شامل 309 نشان مربوط به حجاران صفوی در مجموعۀ باغ‌شاه و کاخ عباس‌آباد بهشهر، شناسایی و مستندنگاری شد. هدف از این پژوهش، پاسخ به پرسش‌هایی دربارۀ ماهیت و مفهوم علائم حجاری در مجموعۀ بهشهر، طبقه‌بندی آنها و دستیابی به اطلاعاتی دربارۀ ساخت و سازهای مجموعۀ مذکور از طریق مطالعۀ علایم حجاری است. برای دستیابی به این هدف، علائم مذکور مطالعه و طبقه‌بندی شده و برخی جنبه‌های ظاهری و مفهومی این نشان‌ها، از طریق مقایسۀ تطبیقی با نمونه‌های مشابه در ایران و سایر مناطق همجوار روشن شده است. نتیجۀ این پژوهش نشان می‌دهد که برخی از علائم حجاران در مجموعۀ صفوی بهشهر دارای نمونه‌های مشابه، حتی درمیان قدیمی‌ترین نمونه‌ها از دوران هخامنشی تا قاجار هستند. بیشینۀ علائم حجاران مجموعۀ بهشهر را می‌توان در گروه علائم هندسی و سپس ابزار و اشیاء و تعداد کمتری را هم می‌توان در گروه نقوش گیاهی یا جانوری طبقه‌بندی نمود. برخی از علائم هم شباهت‌هایی با الفبای ارمنی و گرجی دارند که احتمالاً حاکی از حضور حجاران این مناطق در ساخت مجموعۀ بهشهر است. بااین‌حال تقریباً هیچ‌یک از علائم حجاری پرتعداد مجموعۀ مذکور، را نمی‌توان با اطمینان نقوش مذهبی یا آئینی نامید.
In the recent excavations of Quwakh Tapeh, located forty-five kilometers west of Kermanshah in th... more In the recent excavations of Quwakh Tapeh, located forty-five kilometers west of Kermanshah in the Mahidasht Plain in western Iran, two fragments were discovered of an Assyrian royal stele belonging to the end of the eighth century BCE and erected on the site following the attack of the Assyrian king Sargon II (722–705 BCE). Considering the high quality of the material, a dolostone, as well as the high quality of the carving of both the relief and the cuneiform inscription, an important question arises as to where the stele was manufactured. In this article we present the results of petrographic and ICP analysis carried out in order to identify the origin of the raw material used for the Quwakh Tapeh stele. The results of our investigations indicate that the stone used to make the stele was probably extracted from the Shahbazan Formation, which outcrops across the Chahar Zabar-Hasanabad Pass to the west and southwest of Quwakh Tapeh.
در سالهای اخیر جهان با بحران بزرگی به نام داعش روبرو بوده است. بیتردید یکی از عوامل مهم و تاث... more در سالهای اخیر جهان با بحران بزرگی به نام داعش روبرو بوده است. بیتردید یکی از عوامل مهم و تاثیرگذار در موفقیت نظامی زودهنگام و دور از انتظار داعش، دهشتآفرینی و ارتکاب فجایع جنگی کم سابقهای است که این گروه برای دستیابی به اهداف خود از آن بهره برده است. صرف‌نظر از تحلیلهای سیاسی روزمره، در این میان آنچه که برای نگارنده قابلتأمل مینماید، شباهت شگفتانگیز شیوۀ جنگی سبوعانۀ داعش به سپاهیان دوران امپراطوری آشور نو است؛ حکومتی که از ابتدای هزارۀ اول پ.م. به مدت چندین قرن بر همین منطقۀ موصل و اطراف آن تسلط داشت و به گواهی اسناد تاریخی، تقریباً هیچ یک از ملتها و اقوام ساکن در منطقه از تعرضات، تجاوزها و آسیبهای جبرانناپذیر آن درامان نماندند. در نوشتار پیش رو تلاش شده تا با استناد به متون تاریخی و مدارک باستانشناسی، صحنههای حیرتآوری از شباهت تاکتیک جنگی داعش و آشوریهای باستان بازسازی شود. برخی از اقدامات آشوریان باستان که امروزه بی کموکاست توسط داعش اجرا میشود، عبارتند از: غارت و زورگیری، شکنجه و تحقیر، کوچاندن اجباری، اسارت و به بردگی گرفتن، خشونت جنسی و هتک حرمت زنان، نسلکشی، و کشتار دستهجمعی گروههای قومی و مذهبی غیرخودی، و تخریب گستردۀ بناهای تاریخی و مذهبی. نتیجه این پژوهش نشان می‌دهد که ارتکاب پیاپی چنین اعمالی توسط آشوریهای باستان، منجر به شکلگیری تدریجی یک هستۀ مقاومت در میان دیگر ملتهای منطقه و در نهایت طغیان آنها و براندازی و سقوط ابدی دولت آشور شد، سرنوشت مشابهی که از همان ابتدا برای گروه داعش نیز قابل پیشبینی بوده است.
In recent years, the world has encountered a new great crisis called “the Islamic State of Iraq and Syria”, ISIS or “Daesh”. Undoubtedly one of the most important and influential factors for Daesh unexpected military successes, are using uncommon terrorism and war crimes. Apart from daily political analyses, The most notable topic for author is the strange similarity between Daesh's brutal Military style and war’s method of the Neo-Assyrian state; an ancient government that ruled over Mosul and its surrounding areas for several centuries from the beginning of the first millennium B.C and according to historical documents none of the ethnic groups in the region had been safe from its assaults and Harassment. In this research, we have tried to adopt various historical and archaeological evidences with events of recently years and restore undisputed Similarity between Daesh Military methods with terrible war style of ancient Assyrians. Some of the ancient Assyrians actions, which are being implemented today by Daesh consist of: Forcible entry, looting and plundering, torture and humiliation, forced migration, captivity and enslavement, sexual violence and rape to women, the genocide and mass murder of ethnic and religious groups, and the extensive destruction of religious and historical monuments. The result of this study shows that the commission of such actions by the Assyrians led to the gradual formation of a revolutionary core among other nations, and ultimately led to overthrow and everlasting collapse them, a similar fate that has been foreseen for the ISIS from the very beginning too.
More than eight decades have passed since Edmonds's introduction to the rock-cut Tomb of Qizqapan... more More than eight decades have passed since Edmonds's introduction to the rock-cut Tomb of Qizqapan, yet there are still ambiguities and questions regarding a number of aspects, specifically its dating. Different dates from the Median, Achaemenid, Seleucid, and Parthian periods have been proposed for this monument. However, out of all the proposed eras, none has been fully accepted by the majority of archaeologists, and disagreements regarding the date still continue. This article reviews and analyses previous proposals and discusses and evaluates other elements which affect the dating of this monument. The results show that by taking into account several factors, the most probable date for this tomb is the fourth century B.C., contemporaneous with the late Achaemenid and the early Seleucid period. The conclusion is that Qizqapan does have a Median identity but not a Median period date.
مرت أكثر من ثمانية عقود على تقديم أدموندز ’Edmonds لقبر قزقاپان المنحوت في الصخر، ولكن لا يزال هناك غموض وأسئلة تتعلق بعدد من المواضيع ذات العلاقة بهذا القبر خصوصا ما يتعلق بالتسلسل الزمني . الى حد هذا اليوم هناك تواريخ مختلفة مقترحة لهذه النصب التذكارية من العصور الميدية والأخمينية والسلوقية والبارثية . ولكن من جميع هذه العصور او الفترات ليس هناك أي منها مقبول من قبل أغلبية العلماء الأثريين ولا يزال الاختلاف في وجهات النظر حولها جاريا لحد الآن . في هذا البحث وبعد مراجعة وتحليل الآراء السابقة، تتم مناقشة وتقييم العوامل الأخرى التي لها تأثير على التسلسل الزمني لهذا النصب . وتبين نتائج هذا البحث أنه بأخذ عدد من العوامل المؤثرة في التسلسل التاريخي لقزقاپان بالاعتبار، فأن التأريخ الأكثر احتمالا لهذا القبر هو القرن الرابع قبل الميلاد المرادف للعصر الأخميني المتأخر والسلوقي المبكر. وأستنتج من ذلك أن قزقاپان له مرجعية ميديه ولكن ليس تسلسل ميدي زمني .
From the third to the seventh century AH, Islamic geographers have mentioned a toponym with simil... more From the third to the seventh century AH, Islamic geographers have mentioned a toponym with similar names such as Mādhruestān, Mādhrustān, and Māīdhruestān, all of which point to a place or area along the Great Khorasan Road. So far, researchers have suggested different options for the location of Mādhrustān, including Taq-e Gara, Qaleh-i Yazdgird, Sorkhah-Dizah, the route of Gilan-e Gharb and the plain of Eywan-e Gharb. The present research seeks to find out which area or ancient site can possibly conform to the toponym of Mādhrustān. The authors, based on some historical and geographical clues supported by archaeological and linguistic documents, demonstrate the conformity of Mādhruestān with the forested area of "Nāwdār" in the county of Dālāhū. Moreover, the authors believe that the name "Mādhrustān" is probably rooted in the name "Media," or as its modern name (Nāwdār = among the forest), is rooted in the most important natural feature of the mentioned area, i.e. the dense cover of the Māzū (oak) forest covering the entire area. The authors believe that the Nāwdār Palace, which is attributed to Bahram Gūr in Islamic texts, corresponds to the current Sorkhah Dizah monument which is located in the middle of the Nāwdār region. The authors believe that the name Sorkhah Dizah (red fort) probably refers to ancient Iranian stories such as those found in the book Haft Peykar according to which Bahram Gūr errected a red palace for one of his wives.
Archaeological evidence indicates that dogs were the first animals domesticated by humans, and th... more Archaeological evidence indicates that dogs were the first animals domesticated by humans, and the practice of burying them is considered a universal phenomenon, as abundant samples have been discovered from different sites of the Old and New Worlds. Dog burials occur both individually and accompanied by human skeletons, a sign of mutual social adaptation between dogs and humans. In Iran, dog burials have been reported at the sites of Shahr-i Sokhteh, Gohar Tappeh, Qaleh Kash of Qaemshahr, Tape Rivi, Khoramabad cemetery of Meshgin Shahr, and Narges Tape (Golestan Province). The present article outlines these burials and considers their social and ritual contexts, concluding that some seem to be ritualistic and others can be explained by the social affinity between humans and dogs.
ENGLISH FULL ABSTRAC: In the cuneiform texts of Sargon II, the king of neo-Assyrian period, the a... more ENGLISH FULL ABSTRAC: In the cuneiform texts of Sargon II, the king of neo-Assyrian period, the ancient toponym of Karalla/Karalli/Karallu has been mentioned several times as a territory whose inhabitants resisted against Assyrian invaders. So far, researchers have suggested several different options for locating this toponym, especially in the zone between the cities of Sardasht, Marivan and Kamyaran. The discovery of a new clue by the author indicates that after centuries, the name
of the mentioned area has been preserved on a native genotype of pomegranate of Uramanat region.
The mentioned pomegranate which is called Karalli, is native to Uramanat and its physical features are different from other genotypes of pomegranate in the same region. This new finding, in addition to Tang-i var inscription, largely confirms the possibility of the adaptation of ancient Karalla/ Karalli with modern Uramanat (Kurdish Hawraman), and so confirms the opinion of those researchers who used to seek for ancient Karalli within Uramanat region.
Uramanat is a special geographical area covered with high and steep mountains and narrow and
deep valleys. It is very rich in water sources, but rarely has plains and flat lands. This natural
feature, which distinguishes Uramanat from its neighboring areas, was a main reason that
foreigners, including the Assyrian warlike kings could not gain permanent and easy access to the
region throughout history. Regarding the available evidence, it seems that some sites in the
mentioned Uramanat region which have occupation layers of Iron age III, have links in some aspects with the material culture of the old inhabitants of the ancient Karalla. Future excavations in Uramanat will undoubtedly promote a good leap in our knowledge about Karalla and forced Assyrian presence in western Iran.
KEYWORDS: Neo-Assyrian period, Karalla, Uramanat, Karali pomegranate, Tangi-var
INTRODUCTION:
Karalla was a well-known ancient toponym in the eastern regions of Assyria, located in the west of modern Iran whose name has often been recorded in the Assyrian inscriptions as Karalla, and sometimes in other forms such as Karalli, Karallu, Karallum, Karllaia, and Karallaja (see: ARAB II: 10, 23, 79. 703; Saggs, 1958: 196; Parpola 1970: 200; Zadok, 2002: 96). All the available inscriptions of the New Assyrian period that refer to this toponym belong to the reign of Sargon II (721-705 BC). It is clear in at least in three cases that the Assyrians' campaign to the land of Karalla was due to the revolt of the residents of that region against the Assyrians. So far, significant efforts have been made by various researchers to locate the ancient Karalli based on the Neo-Assyrian inscriptions. For example, F. Josti located the ancient Karalla between Daghestan and Ghilan; E. Wright located it in the upper parts of Sardasht valley (Wright, 1943: 177, map.1);L. Levine located it in the area of Lake Zaribar in Marivan (Levine, 1974: 110), and G Frame located it in the area of Tang-i var inscription in Uramanat (Frame, 2013: 438).
This article aims at opening a new window to the ancient Karalla by introducing a new linguistic clue and adapting it to the archaeological evidence and geographical features of the mentioned region. Our assumption is that the important inscription and relief of Tang-i var which deals with the events of the expedition to Karalla, was erected within the mainland of ancient Karalla. Some of the main questions that this research seeks to answer are:
1. What other evidence, in addition to the relief and inscription of Tang-i var, can be directly related to the ancient Karalla?
2. Based on the available evidence, which of the areas suggested by researchers' is the most applicable to the Karalla?
3. In what ancient sites and geographical areas the archaeological materials related to the ancient Karalla could be found?
The present study, which has been conducted with a historical approach and a descriptive-analytical method based on the library sources and interrogation with Uramanat natives, aims at finding an appropriate answer to the above questions.
DISCUSSION:
In addition to the Tang-i var inscription whose location in Uramanat area reinforces the possibility of the theory of researchers such as Frame to be correct, there is another interesting clue showing that the ancient Karalla can largely be adapted with today's Uramanat geographically. While producing more than ten pomegranate genotypes in Uramanat has put this region at the center of one of the most important areas
producing this fruit in western Iran, the author, quite coincidentally, found that one of the most favorite pomegranate genotypes in the area is called "Karalli". However, the name "Karalli" does not have any known and specific roots in the local Hawrami dialect as well as in the well-known Kurdish and Persian language dictionaries. In addition, the natives of this region have no preconceived notions about the meaning of this name. Therefore, the author believes that there is a logical and sound connection between the ancient roots of the word Karalli and its connection with the land of Karalla mentioned in the inscriptions of the neo-Assyrian period. In Assyrian inscriptions the term KUR (land), and in some cases, the term URU (city) is often used before the name of Karalla / Karalli (see Parpola 1970: 200). The author thinks that the name is composed of two parts: Kar + ali, the first part of which is a common spatial prefix, probably meaning city, or the equivalent of the word "karu" meaning trading station in Akkadian and Assyrian languages. (see CAD K, 231 sv kāru A; Oppenheim 1977: 91). But the second part, āli / ālu probably refers to the "ruler of a city" (CAD: ā, 388 see. Ālu).
CONCLUSION:
There are important reasons that show the ancient Karlli is the same modern Uramanat. Firstly, the important inscription and relief of Tang-i var, which deals with the events of the Assyrian expedition to Karalla, erected in Uramanat area. Secondly, in the Assyrian inscription of Tang-i var, a mountain called
"Anna" is mentioned, the name of which is probably recoverable in the name of today's Zinana mountain, on which the inscription is carved. Third, the Tang-i var inscription states that the people of Karalla inhabited in an area of steep mountains, a description perfectly consistent with the mountainous and
impassable region of Uramanat. Finally, the author's study shows that the ancient name has been preserved to this day on a native pomegranate genotype in Uramanat region, known as Karlli. Therefore, the remnants
of the Iron Age III settlements in the counties of Paveh, Kamyaran, and the southern part of Marivan, and the southern part of Sanandaj Valley, as well as the northern and northwestern parts of Salas Babajani,Javanroud and Ravansar counties, as well as Some parts of Uramanat around the city of Halabja in Iraqi Kurdistan which are located near the ancient Zamua, are most likely in direct contact with the Karalli and
the material culture of the people of that land. This area, which has a special natural geographical boundaries and even in some respects, its own special cultural features, is now known to everyone as Uramanat.
Iran, Journal of the British Institute of Persian Studies , 2020
"Kindāu” is the name of an ancient fortress located in the west of Iran, which has been mentioned... more "Kindāu” is the name of an ancient fortress located in the west of Iran, which has been mentioned three times in the inscriptions of the Assyrian king, Sargon II. So far, no comment has been made by researchers about the location and terminology of this toponym. The author believes that the second part of this name, i.e. “dāu”, represents the ancient god of the “sky” in the beliefs of Indo-European peoples. This new view opens a new perspective to the dark field of Median religion studies. The results of this research reveals that despite religious revolutions and the obvious opposition of Zoroastrianism against some ancient gods, the belief in the god of heaven was common in the ancient land of Medes, and amazingly, this belief has continued up to the contemporary era. The author believes that “Dāwūd” and “Tāwūs”, two main angels in “Ezdī” and “Yārī” religions, are probably, the same old god of the “sky”. In addition, the author believes that a feasible option for locating “Kindāu” is probably, the district of “Kal-i- Dāwūd” near the city of “Sar-i Pul-i Zahāb”.
در بین نقوش برجای مانده مربوط به دوران تاریخی میانرودان و ایران، از هزارۀ سوم قبلازمیلاد تا اوا... more در بین نقوش برجای مانده مربوط به دوران تاریخی میانرودان و ایران، از هزارۀ سوم قبلازمیلاد تا اواسط هزارۀ نخست قبلازمیلاد، نقشی از یک شئ خاص در دست خدایان، شاهان و اشرافزادگان دیده میشود که گاهی نمای ظاهری آن بسیار شبیه به یک ساغر و گاهی نیز شبیه گل لوتوس است. تاکنون دربارۀ ماهیت و کاربری دقیق شئ مذکور اظهارنظر روشنی از سوی پژوهشگران ارائه نشده است. اخیراً در کاوش گورستان ماناییِ ملامچه و نیز در گور عصر آهنی کانیکوتر در محدودۀ زیویه مجموعاً هفت عدد ساغر سفالی یافت شده که دارای بدنۀ باریک و دهانهایی گشاد هستند که در برخی موارد ساده و در برخی موارد منقوشاند و ظاهری شبیه به گل لوتوس دارند. در کاوشهای تپۀ حسنلو نیز یک ساغر لعابدار با ویژگیهای مشابه نمونه‌های ملامچه و کانیکوتر بهدست آمده است. با توجه به مفهوم نمادین گل لوتوس در فرهنگهای باستانی و نیز فرم و تزیین آنها، بهنظر میرسد که ساغرهای مورد بحث کاربری ویژهای داشتهاند. علاوهبر این بهنظر میرسد که نمونه‌های ملامچه و کانیکوتر از لحاظ شکل و کاربری احتمالی، با برخی از نمونه‌های نقوش مورد بحث در این نوشتار قابل مقایسه است. احتمالاً این نوع ساغر چه در نقوش روی اشیاء باستانیِ مختلف و چه در این مکانها یا نقاط دیگر، جزو ظروف معمولی با کاربری عمومی نبوده؛ بلکه به نظر میرسد که توسط اشخاص بلندمرتبه در مراسمها و ضیافتهای ویژه و شاید هم برای نوشیدن مایعات خاص استفاده میشده است. گور کانیکوتر غنی است و بافت گورهای حاوی ساغرهای ملامچه بهلحاظ گورآوندها غنیتر از سایر گورها بوده و بهنظر میرسد که استفادهکنندگان از این ساغرها از موقعیت برتری نسبت به سایرین برخوردار بودهاند. ساغر حسنلو نیز به همراه ظروف لعابدار محلی و مشابه نمونه‌های شاخص محلی و بینالنهرینی و در اتاقی ویژه بهدست آمد. در نقوش برجای مانده نیز استفادهکنندگان از ساغرها، دارای موقعیت برتر اجتماعی نسبت به دیگران هستند. در این مقاله علاوهبر مقایسۀ شکل ظاهری ساغرهای بهدست آمده از ملامچه با نقوش برجای مانده از دورههای پیشین، آزمایش کروماتوگرافی نیز بر روی ساغرها انجام شد که متأسفانه، هیچگونه دادۀ آزمایشگاهی مبنیبر کاربرد آن بهدست نیامد.
در سال 1392 شمسی فرصتی پیش آمد که نگارنده از آرامگاه صخرهای قیزقاپان واقع در اقلیم کردستان عراق ب... more در سال 1392 شمسی فرصتی پیش آمد که نگارنده از آرامگاه صخرهای قیزقاپان واقع در اقلیم کردستان عراق بازدید کند. در نتیجۀ این دیدار مشخص شد که نقوش برجستۀ آرامگاه مذکور نسبت به تصاویر قدیمی همین اثر که در سال 1934 میلادی توسط سی.جی. ادموندز منتشر شده، تغییرات و تفاوتهای قابل توجهی را نشان می دهند. اهمیت این موضوع از آن جهت است که هرنوع اظهار نظر علمی دربارۀ قیزقاپان به ویژه در بحث گاهنگاری این اثر و هویت شناسی نقوش نمادین آن، در درجۀ نخست مستلزم آگاهی دقیق از چند و چون تغییرات ایجاد شده و اطمینان از اصالت نقوش برجسته و نمادین آن خواهد بود. پس از تفحص و پرس و جوی بیشتر مشخص شد که اثر مذکور در سالهای اخیر توسط یک مرمتگر بومی کُرد به نام »آکام عمر« مرمت شده است. این موضوع بهانه ای شد تا به سراغ شخص مذکور رفته و به بررسی چند و چون کار وی و نیز تغییراتی که در ظاهر آرامگاه ایجاد شده، بپردازم. نوشتار پیش رو به بررسی تفاوت نقوش قیزقاپان در وضعیت مرمت شده کنونی نسبت به آرشیو تصاویر قدیمی ادموندز و فونگال و نیز شرح اقدامات مرمتی صورت گرفته بر روی این اثر خواهد پرداخت
Full English Abstract:
The city of Sarpol-e Zahab, based on the historical texts and its numero... more Full English Abstract:
The city of Sarpol-e Zahab, based on the historical texts and its numerous and famous ancient monuments, has a long history. The existence of the two important rock reliefs, Annubanini, and Iddi(n)-Sîn on a rock at the center of the city, indicates that the place was under the control of the Zagros tribes of Lullubi and Simurrum during the late 3rd and early 2nd millenniums BC. Since then, during the Median, Achaemenid, Parthian, Sassanid, and the Islamic periods, the city has maintained its importance and has repeatedly experienced interval periods of flourish, and decay. This paper discusses the ancient settlements located in Sarpol-e Zahab, some historical features of this region, and the evolution of the toponyms related to it. It can be concluded that from the beginning of the second millennium BC to the Islamic era, the name of the mentioned location has appeared in Akkadian, Greek, Arabic, and Persian texts in various recordings, yet close to one another (Khalmān,Almān, Armān, Halmān, Khalā and Halvān). The author believes that the name of Halwān (and not Hulwān which is often seen in Islamic texts), is a name with Iranian roots, consisting of two components of Hal (mountain) and wan (water), probably mountain river. Today, the name is still used in the form of Alwan in the local Kurdish language to refer to a river that flows through the city of Sarpol-e Zahab. According to Al-Maqdisi (c. 945/946 – 991), the city of Halwan had eight gates at that time: the name of the gates of Baghdad and Khorasan testifies the position of this city on the way of Great Khorasan road. The Bāqāt Gate refers to gardens of this region which according to Islamic historians, some of its fruits, such as pomegranate and fig, were famous. The Mosallā Gate is also dedicated to the Muslim population of the city. But I believe that the name of the gate of Mājakān (Māj + suffix Kān) is rooted in the ancient word of Magu which indicates the existence of followers of a pre-Islamic religion (Zoroastrianism or Mithraism) in the city. Māj is probably Arabization form of the local pronunciation of Māg. The Barqit or Parqalit Gate is probably derived from the Beliefs of those inhabitants of the city who were followers of Manichaeism or Christianity. The two gates of Yahud and Yahudyieh also indicate the significant population of Jews in Halwān at that time. Therefore, the analysis of the texts and some names related to the old city shows that in the past, as well as the present, the city has held a significant ethnic-religious diversity.
شهر سرپل ذهاب، به گواهی متون تاریخی و آثار باستانیِ
مشهور و پرشمارش، پیشینهای دور و دراز دارد. وجود دو نقش برجستۀ مهم آنوبانینی و ایدی(ن)- سین بر صخرهای در مرکز شهر حکایت از آن دارد که این مکان، در اواخر هزارۀ سوم یا اوایـل هـزارۀ دوم پ.م. در اختـیار اقـوام زاگرس نشینِ لولوبی و سیموروم بوده است. پس از آن نیز در دوره های ماد، هخامنشی، اشکانی، ساسانی و اسلامی، مکان یادشده همچنان اهمیت خود را حفظ کرده و بارها دوره های آبادانی و رونق و گاهی هم زوال و خاموشی را پیموده است. این مقاله به بررسی پیشینۀ استقرارهای باستانی واقـع در محـدودۀ شـهر امروزیِ سرپل ذهاب، برخی ویژگـی های تاریـخی این دیار و سیر تحـول جایـنام های مرتـبـط با آن می پردازد. نتیجه آنکه از ابتدای هزارۀ دوم پ.م تا دورۀ اسلامی، نام مکان مورد بحث در متون و منابع گوناگون به زبان های اکدی، یونانی، عربی و فارسی، به صورت های مختلف اما نزدیک به هم، چون «خَلمان»، «اَلمان»، «اَرمان»، «حَلمان»، «خَلا» و «حلوان»، ثبت شده است. به علاوه تجزیه و تحلیل متون و برخی اسامی خاص مرتـبـط با شـهر قدیم نشان می دهد که در گذشته نیز، همچون امروز، شهر مذکور دارای تنوع قومی- مذهبی قابل توجهی بوده است
نقش پیکرۀ درون ماه یکی از اسرارآمیزترین نقوش نمادین ایران باستان است که تاکنون بسیاری از پژوهشگر... more نقش پیکرۀ درون ماه یکی از اسرارآمیزترین نقوش نمادین ایران باستان است که تاکنون بسیاری از پژوهشگران دربارۀ هویت
شناسی و خاستگاه آن اظهارنظر کرده اند. بااین‌حال هیچگاه مدارك موجود، برای دستیابی به یك نتیجه گیری نهایی و قطعی کافی
نبوده است. برخی از پژوهشگران پیشینۀ نقش پیکرۀ درون ماه را به پیش از دورۀ هخامنشی رسانده و بر این باورند که هنر آشور نو
خاستگاه این نقش بوده است. از طرفی این احتمال نیز وجود دارد که نقش پیکرۀ درون ماه یك نقشمایۀ ابداعی کامالً ایرانی (ماد
یا هخامنشی) باشد. بعلاوه تاکنون گزینه های متنوع و متفاوتی چون اهورامزدا، خدای ماه، میترا، خورنۀ شاهی، شاه مُرده یا زنده
و ... برای هویت نقش پیکرۀ درون ماه پیشنهاد شده است. نوشتار پیش رو ضمن بررسی پیشینۀ نقش پیکرۀ درون ماه و
تجزیه و تحلیل آراء پژوهشگران پیشین دربارۀ هویت آن، به این نتیجه منتهی شده است که در میان گزینه های متعدد پیشنهادی
برای هویت نقش مذکور، دو گزینۀ بسیار محتمل وجود دارد؛ 1 .شاه 2 .خدایی غیر از اهورامزدا. در حالت اول محتملترین گزینه
شاه مُرده یا متوفی و در حالت دوم محتملترین خدای پیشنهادی، میترا خواهد بود.
The Encircled Male Bust is one of the most mysterious symbols of ancient Iran and as yet, many researchers have commented on its identity and origin. However, the evidences have not been enough to achieve a certain, ultimate result. Some researchers relate the Encircled Bust to the pre-Achaemenid period and believe that its origin goes back to Assyrian art. On the other hand, there is the possibility that the Encircled Bust is a purely Iranian innovative motif (Median or Achaemenian). So far, there have been various hypotheses proposing that the Encircled bust could be Ahura-Mazda, the Moon God, Mithra, Xwarneh, or alive or dead king. Reviewing the history of the Encircled Bust and analyzing previous opinions, this research concludes that there are two candidates for the identification of this motif: 1. King, 2. a god other than Ahura-Mazda. In the first case, the most possible option is the dead king and in the second case the most possible case is the god of Mithra.
The north-western heights of the Alvand Mountains, spanning a distance of more than 20 km and loc... more The north-western heights of the Alvand Mountains, spanning a distance of more than 20 km and located on the southern border of Bahar county and the northern part of Asadabad county, are one of the main and most important communication routes between Hamadan city and the Iranian plateau, on the one hand, and Kermanshah province and Mesopotamia, on the other. Easy passage through these heights has been one of the main concerns for caravans and travellers throughout history. The road that passes today through the Asadabad Pass is a well-known and familiar road because it is a part of an important communication highway to the west of Iran. However, the historical sources and archaeological evidence indicate that, in various periods, other parallel routes that are not well-known today were used to pass through the north-western part of the Alvand Mountains. This research studies the communication routes of the north-western part of the Alvand Mountains and seeks answers to questions about the quantity and quality of these routes and their reconstruction based on historical sources, especially the geographical texts of the Islamic period (al-Masalik wa’l-Mamalik) and travelogues of different Iranian and non-Iranian travellers. In addition, the archaeological evidence, including remains of buildings related to these roads such as caravanserais and historical bridges as well as the distribution pattern of historical sites, are also considered. The result of this research indicates that at least four main routes, including 1. the Asadabad route, 2. the Khondab route, 3. the Malham-Darreh route, and 4. the Chaharduli route, in different periods, were used to cross the north-western part of the Alvand Mountains. The usage of each route depends on various factors such as the weather and seasonal conditions, the type of caravan (heavy or light), and the safety of the road.
امروزه تعداد قابل توجهي از مواضع جغرافيايي واقع در سرزمين ايران شامل شهرها، روستاها و حتي كوه ها ... more امروزه تعداد قابل توجهي از مواضع جغرافيايي واقع در سرزمين ايران شامل شهرها، روستاها و حتي كوه ها و
رودها نامهاي قديمي و باستاني خود را همچنان حفظ كرده اند. با اينحال در اثر گذشت زمان چنان تغييراتي در ريخت و شكل شمار زیادی از جاينامها حاصل شده كه درك مفهوم و ريشه آنها دشوار است. بسياري از اين
جاينامها ريشه در يك زبان ايراني كهن داشته و امروزه نيز معادل هايي براي آنها يا واژه هاي تشكيل دهندة
آنها در برخي زبانها و گويشهاي ايراني نو يافت مي شود. در اين نوشتار وجه تسميه چهار جاينام قديمي یعنی
ري، گندي شاپور، خراسان و مریوان مورد بحث قرار گرفته است. نگارندگان معتقدند كه به دلايل
زبان-شناختي و جغرافيايي، احتمالا وجه تسميه ري به گونه اي با مفهوم واژه راه در ارتباط است. درباره
وجه تسميه شهر گندي شاپور كه در متون اوايل دوره اسلامي عمدتا به شكل جندي سابور ثبت شده، نيز
دو گزينه پيشنهاد شده است: گزينه نخست اين جاينام را به معني سپاه شاپور يا اردوگاه نظامي شاپور
و گزينه دوم آن را به معني دهكده شاپور مي داند. درباره جاينام خراسان نيز نگارندگان معتقدند كه اين
جاينام يك تركيب مادي، به معني خاستگاه خورشيد يا مشرق بوده است. درباره جاينام مریوان
نگارندگان معتقدند كه مفهوم اين نام احتمالا با يكي از گزينه هاي مهرپيروز، مهرآب يا مرداب در ارتباط است.
شهر «اشرف»، «بهشهر» کنونی، در سال 1021ه.ق. به‌دستور «شاه‌عباس اوّل»، احداث و هم‌زمان، عمارت‌هایی... more شهر «اشرف»، «بهشهر» کنونی، در سال 1021ه.ق. به‌دستور «شاه‌عباس اوّل»، احداث و هم‌زمان، عمارت‌هایی در آن بنا شد. در کف‌سازی بناهای سلطنتی بهشهر از سنگ‌های تراش‌خورده استفاده شده که بر سطح برخی از آنها، علائم حجاران دورۀ صفوی نقر شده است. باوجود اهمیت فراوان مجموعۀ نقوش مذکور، اما صرف‌نظر از یک اشارۀ کوتاه توسط دمورگان در اواخر قرن 19م.، تاکنون هیچ مطالعۀ مستقل و مفصلی دربارۀ علائم حجاری مجموعۀ بهشهر صورت نگرفته است. در این پژوهش که براساس بررسی میدانی و مطالعات تکمیلی کتابخانه‌ای صورت‌گرفت، 266 بلوک سنگی علامت‌دار شامل 309 نشان مربوط به حجاران صفوی در مجموعۀ باغ‌شاه و کاخ عباس‌آباد بهشهر، شناسایی و مستندنگاری شد. هدف از این پژوهش، پاسخ به پرسش‌هایی دربارۀ ماهیت و مفهوم علائم حجاری در مجموعۀ بهشهر، طبقه‌بندی آنها و دستیابی به اطلاعاتی دربارۀ ساخت و سازهای مجموعۀ مذکور از طریق مطالعۀ علایم حجاری است. برای دستیابی به این هدف، علائم مذکور مطالعه و طبقه‌بندی شده و برخی جنبه‌های ظاهری و مفهومی این نشان‌ها، از طریق مقایسۀ تطبیقی با نمونه‌های مشابه در ایران و سایر مناطق همجوار روشن شده است. نتیجۀ این پژوهش نشان می‌دهد که برخی از علائم حجاران در مجموعۀ صفوی بهشهر دارای نمونه‌های مشابه، حتی درمیان قدیمی‌ترین نمونه‌ها از دوران هخامنشی تا قاجار هستند. بیشینۀ علائم حجاران مجموعۀ بهشهر را می‌توان در گروه علائم هندسی و سپس ابزار و اشیاء و تعداد کمتری را هم می‌توان در گروه نقوش گیاهی یا جانوری طبقه‌بندی نمود. برخی از علائم هم شباهت‌هایی با الفبای ارمنی و گرجی دارند که احتمالاً حاکی از حضور حجاران این مناطق در ساخت مجموعۀ بهشهر است. بااین‌حال تقریباً هیچ‌یک از علائم حجاری پرتعداد مجموعۀ مذکور، را نمی‌توان با اطمینان نقوش مذهبی یا آئینی نامید.
In the recent excavations of Quwakh Tapeh, located forty-five kilometers west of Kermanshah in th... more In the recent excavations of Quwakh Tapeh, located forty-five kilometers west of Kermanshah in the Mahidasht Plain in western Iran, two fragments were discovered of an Assyrian royal stele belonging to the end of the eighth century BCE and erected on the site following the attack of the Assyrian king Sargon II (722–705 BCE). Considering the high quality of the material, a dolostone, as well as the high quality of the carving of both the relief and the cuneiform inscription, an important question arises as to where the stele was manufactured. In this article we present the results of petrographic and ICP analysis carried out in order to identify the origin of the raw material used for the Quwakh Tapeh stele. The results of our investigations indicate that the stone used to make the stele was probably extracted from the Shahbazan Formation, which outcrops across the Chahar Zabar-Hasanabad Pass to the west and southwest of Quwakh Tapeh.
در سالهای اخیر جهان با بحران بزرگی به نام داعش روبرو بوده است. بیتردید یکی از عوامل مهم و تاث... more در سالهای اخیر جهان با بحران بزرگی به نام داعش روبرو بوده است. بیتردید یکی از عوامل مهم و تاثیرگذار در موفقیت نظامی زودهنگام و دور از انتظار داعش، دهشتآفرینی و ارتکاب فجایع جنگی کم سابقهای است که این گروه برای دستیابی به اهداف خود از آن بهره برده است. صرف‌نظر از تحلیلهای سیاسی روزمره، در این میان آنچه که برای نگارنده قابلتأمل مینماید، شباهت شگفتانگیز شیوۀ جنگی سبوعانۀ داعش به سپاهیان دوران امپراطوری آشور نو است؛ حکومتی که از ابتدای هزارۀ اول پ.م. به مدت چندین قرن بر همین منطقۀ موصل و اطراف آن تسلط داشت و به گواهی اسناد تاریخی، تقریباً هیچ یک از ملتها و اقوام ساکن در منطقه از تعرضات، تجاوزها و آسیبهای جبرانناپذیر آن درامان نماندند. در نوشتار پیش رو تلاش شده تا با استناد به متون تاریخی و مدارک باستانشناسی، صحنههای حیرتآوری از شباهت تاکتیک جنگی داعش و آشوریهای باستان بازسازی شود. برخی از اقدامات آشوریان باستان که امروزه بی کموکاست توسط داعش اجرا میشود، عبارتند از: غارت و زورگیری، شکنجه و تحقیر، کوچاندن اجباری، اسارت و به بردگی گرفتن، خشونت جنسی و هتک حرمت زنان، نسلکشی، و کشتار دستهجمعی گروههای قومی و مذهبی غیرخودی، و تخریب گستردۀ بناهای تاریخی و مذهبی. نتیجه این پژوهش نشان می‌دهد که ارتکاب پیاپی چنین اعمالی توسط آشوریهای باستان، منجر به شکلگیری تدریجی یک هستۀ مقاومت در میان دیگر ملتهای منطقه و در نهایت طغیان آنها و براندازی و سقوط ابدی دولت آشور شد، سرنوشت مشابهی که از همان ابتدا برای گروه داعش نیز قابل پیشبینی بوده است.
In recent years, the world has encountered a new great crisis called “the Islamic State of Iraq and Syria”, ISIS or “Daesh”. Undoubtedly one of the most important and influential factors for Daesh unexpected military successes, are using uncommon terrorism and war crimes. Apart from daily political analyses, The most notable topic for author is the strange similarity between Daesh's brutal Military style and war’s method of the Neo-Assyrian state; an ancient government that ruled over Mosul and its surrounding areas for several centuries from the beginning of the first millennium B.C and according to historical documents none of the ethnic groups in the region had been safe from its assaults and Harassment. In this research, we have tried to adopt various historical and archaeological evidences with events of recently years and restore undisputed Similarity between Daesh Military methods with terrible war style of ancient Assyrians. Some of the ancient Assyrians actions, which are being implemented today by Daesh consist of: Forcible entry, looting and plundering, torture and humiliation, forced migration, captivity and enslavement, sexual violence and rape to women, the genocide and mass murder of ethnic and religious groups, and the extensive destruction of religious and historical monuments. The result of this study shows that the commission of such actions by the Assyrians led to the gradual formation of a revolutionary core among other nations, and ultimately led to overthrow and everlasting collapse them, a similar fate that has been foreseen for the ISIS from the very beginning too.
More than eight decades have passed since Edmonds's introduction to the rock-cut Tomb of Qizqapan... more More than eight decades have passed since Edmonds's introduction to the rock-cut Tomb of Qizqapan, yet there are still ambiguities and questions regarding a number of aspects, specifically its dating. Different dates from the Median, Achaemenid, Seleucid, and Parthian periods have been proposed for this monument. However, out of all the proposed eras, none has been fully accepted by the majority of archaeologists, and disagreements regarding the date still continue. This article reviews and analyses previous proposals and discusses and evaluates other elements which affect the dating of this monument. The results show that by taking into account several factors, the most probable date for this tomb is the fourth century B.C., contemporaneous with the late Achaemenid and the early Seleucid period. The conclusion is that Qizqapan does have a Median identity but not a Median period date.
مرت أكثر من ثمانية عقود على تقديم أدموندز ’Edmonds لقبر قزقاپان المنحوت في الصخر، ولكن لا يزال هناك غموض وأسئلة تتعلق بعدد من المواضيع ذات العلاقة بهذا القبر خصوصا ما يتعلق بالتسلسل الزمني . الى حد هذا اليوم هناك تواريخ مختلفة مقترحة لهذه النصب التذكارية من العصور الميدية والأخمينية والسلوقية والبارثية . ولكن من جميع هذه العصور او الفترات ليس هناك أي منها مقبول من قبل أغلبية العلماء الأثريين ولا يزال الاختلاف في وجهات النظر حولها جاريا لحد الآن . في هذا البحث وبعد مراجعة وتحليل الآراء السابقة، تتم مناقشة وتقييم العوامل الأخرى التي لها تأثير على التسلسل الزمني لهذا النصب . وتبين نتائج هذا البحث أنه بأخذ عدد من العوامل المؤثرة في التسلسل التاريخي لقزقاپان بالاعتبار، فأن التأريخ الأكثر احتمالا لهذا القبر هو القرن الرابع قبل الميلاد المرادف للعصر الأخميني المتأخر والسلوقي المبكر. وأستنتج من ذلك أن قزقاپان له مرجعية ميديه ولكن ليس تسلسل ميدي زمني .
From the third to the seventh century AH, Islamic geographers have mentioned a toponym with simil... more From the third to the seventh century AH, Islamic geographers have mentioned a toponym with similar names such as Mādhruestān, Mādhrustān, and Māīdhruestān, all of which point to a place or area along the Great Khorasan Road. So far, researchers have suggested different options for the location of Mādhrustān, including Taq-e Gara, Qaleh-i Yazdgird, Sorkhah-Dizah, the route of Gilan-e Gharb and the plain of Eywan-e Gharb. The present research seeks to find out which area or ancient site can possibly conform to the toponym of Mādhrustān. The authors, based on some historical and geographical clues supported by archaeological and linguistic documents, demonstrate the conformity of Mādhruestān with the forested area of "Nāwdār" in the county of Dālāhū. Moreover, the authors believe that the name "Mādhrustān" is probably rooted in the name "Media," or as its modern name (Nāwdār = among the forest), is rooted in the most important natural feature of the mentioned area, i.e. the dense cover of the Māzū (oak) forest covering the entire area. The authors believe that the Nāwdār Palace, which is attributed to Bahram Gūr in Islamic texts, corresponds to the current Sorkhah Dizah monument which is located in the middle of the Nāwdār region. The authors believe that the name Sorkhah Dizah (red fort) probably refers to ancient Iranian stories such as those found in the book Haft Peykar according to which Bahram Gūr errected a red palace for one of his wives.
Archaeological evidence indicates that dogs were the first animals domesticated by humans, and th... more Archaeological evidence indicates that dogs were the first animals domesticated by humans, and the practice of burying them is considered a universal phenomenon, as abundant samples have been discovered from different sites of the Old and New Worlds. Dog burials occur both individually and accompanied by human skeletons, a sign of mutual social adaptation between dogs and humans. In Iran, dog burials have been reported at the sites of Shahr-i Sokhteh, Gohar Tappeh, Qaleh Kash of Qaemshahr, Tape Rivi, Khoramabad cemetery of Meshgin Shahr, and Narges Tape (Golestan Province). The present article outlines these burials and considers their social and ritual contexts, concluding that some seem to be ritualistic and others can be explained by the social affinity between humans and dogs.
ENGLISH FULL ABSTRAC: In the cuneiform texts of Sargon II, the king of neo-Assyrian period, the a... more ENGLISH FULL ABSTRAC: In the cuneiform texts of Sargon II, the king of neo-Assyrian period, the ancient toponym of Karalla/Karalli/Karallu has been mentioned several times as a territory whose inhabitants resisted against Assyrian invaders. So far, researchers have suggested several different options for locating this toponym, especially in the zone between the cities of Sardasht, Marivan and Kamyaran. The discovery of a new clue by the author indicates that after centuries, the name
of the mentioned area has been preserved on a native genotype of pomegranate of Uramanat region.
The mentioned pomegranate which is called Karalli, is native to Uramanat and its physical features are different from other genotypes of pomegranate in the same region. This new finding, in addition to Tang-i var inscription, largely confirms the possibility of the adaptation of ancient Karalla/ Karalli with modern Uramanat (Kurdish Hawraman), and so confirms the opinion of those researchers who used to seek for ancient Karalli within Uramanat region.
Uramanat is a special geographical area covered with high and steep mountains and narrow and
deep valleys. It is very rich in water sources, but rarely has plains and flat lands. This natural
feature, which distinguishes Uramanat from its neighboring areas, was a main reason that
foreigners, including the Assyrian warlike kings could not gain permanent and easy access to the
region throughout history. Regarding the available evidence, it seems that some sites in the
mentioned Uramanat region which have occupation layers of Iron age III, have links in some aspects with the material culture of the old inhabitants of the ancient Karalla. Future excavations in Uramanat will undoubtedly promote a good leap in our knowledge about Karalla and forced Assyrian presence in western Iran.
KEYWORDS: Neo-Assyrian period, Karalla, Uramanat, Karali pomegranate, Tangi-var
INTRODUCTION:
Karalla was a well-known ancient toponym in the eastern regions of Assyria, located in the west of modern Iran whose name has often been recorded in the Assyrian inscriptions as Karalla, and sometimes in other forms such as Karalli, Karallu, Karallum, Karllaia, and Karallaja (see: ARAB II: 10, 23, 79. 703; Saggs, 1958: 196; Parpola 1970: 200; Zadok, 2002: 96). All the available inscriptions of the New Assyrian period that refer to this toponym belong to the reign of Sargon II (721-705 BC). It is clear in at least in three cases that the Assyrians' campaign to the land of Karalla was due to the revolt of the residents of that region against the Assyrians. So far, significant efforts have been made by various researchers to locate the ancient Karalli based on the Neo-Assyrian inscriptions. For example, F. Josti located the ancient Karalla between Daghestan and Ghilan; E. Wright located it in the upper parts of Sardasht valley (Wright, 1943: 177, map.1);L. Levine located it in the area of Lake Zaribar in Marivan (Levine, 1974: 110), and G Frame located it in the area of Tang-i var inscription in Uramanat (Frame, 2013: 438).
This article aims at opening a new window to the ancient Karalla by introducing a new linguistic clue and adapting it to the archaeological evidence and geographical features of the mentioned region. Our assumption is that the important inscription and relief of Tang-i var which deals with the events of the expedition to Karalla, was erected within the mainland of ancient Karalla. Some of the main questions that this research seeks to answer are:
1. What other evidence, in addition to the relief and inscription of Tang-i var, can be directly related to the ancient Karalla?
2. Based on the available evidence, which of the areas suggested by researchers' is the most applicable to the Karalla?
3. In what ancient sites and geographical areas the archaeological materials related to the ancient Karalla could be found?
The present study, which has been conducted with a historical approach and a descriptive-analytical method based on the library sources and interrogation with Uramanat natives, aims at finding an appropriate answer to the above questions.
DISCUSSION:
In addition to the Tang-i var inscription whose location in Uramanat area reinforces the possibility of the theory of researchers such as Frame to be correct, there is another interesting clue showing that the ancient Karalla can largely be adapted with today's Uramanat geographically. While producing more than ten pomegranate genotypes in Uramanat has put this region at the center of one of the most important areas
producing this fruit in western Iran, the author, quite coincidentally, found that one of the most favorite pomegranate genotypes in the area is called "Karalli". However, the name "Karalli" does not have any known and specific roots in the local Hawrami dialect as well as in the well-known Kurdish and Persian language dictionaries. In addition, the natives of this region have no preconceived notions about the meaning of this name. Therefore, the author believes that there is a logical and sound connection between the ancient roots of the word Karalli and its connection with the land of Karalla mentioned in the inscriptions of the neo-Assyrian period. In Assyrian inscriptions the term KUR (land), and in some cases, the term URU (city) is often used before the name of Karalla / Karalli (see Parpola 1970: 200). The author thinks that the name is composed of two parts: Kar + ali, the first part of which is a common spatial prefix, probably meaning city, or the equivalent of the word "karu" meaning trading station in Akkadian and Assyrian languages. (see CAD K, 231 sv kāru A; Oppenheim 1977: 91). But the second part, āli / ālu probably refers to the "ruler of a city" (CAD: ā, 388 see. Ālu).
CONCLUSION:
There are important reasons that show the ancient Karlli is the same modern Uramanat. Firstly, the important inscription and relief of Tang-i var, which deals with the events of the Assyrian expedition to Karalla, erected in Uramanat area. Secondly, in the Assyrian inscription of Tang-i var, a mountain called
"Anna" is mentioned, the name of which is probably recoverable in the name of today's Zinana mountain, on which the inscription is carved. Third, the Tang-i var inscription states that the people of Karalla inhabited in an area of steep mountains, a description perfectly consistent with the mountainous and
impassable region of Uramanat. Finally, the author's study shows that the ancient name has been preserved to this day on a native pomegranate genotype in Uramanat region, known as Karlli. Therefore, the remnants
of the Iron Age III settlements in the counties of Paveh, Kamyaran, and the southern part of Marivan, and the southern part of Sanandaj Valley, as well as the northern and northwestern parts of Salas Babajani,Javanroud and Ravansar counties, as well as Some parts of Uramanat around the city of Halabja in Iraqi Kurdistan which are located near the ancient Zamua, are most likely in direct contact with the Karalli and
the material culture of the people of that land. This area, which has a special natural geographical boundaries and even in some respects, its own special cultural features, is now known to everyone as Uramanat.
Iran, Journal of the British Institute of Persian Studies , 2020
"Kindāu” is the name of an ancient fortress located in the west of Iran, which has been mentioned... more "Kindāu” is the name of an ancient fortress located in the west of Iran, which has been mentioned three times in the inscriptions of the Assyrian king, Sargon II. So far, no comment has been made by researchers about the location and terminology of this toponym. The author believes that the second part of this name, i.e. “dāu”, represents the ancient god of the “sky” in the beliefs of Indo-European peoples. This new view opens a new perspective to the dark field of Median religion studies. The results of this research reveals that despite religious revolutions and the obvious opposition of Zoroastrianism against some ancient gods, the belief in the god of heaven was common in the ancient land of Medes, and amazingly, this belief has continued up to the contemporary era. The author believes that “Dāwūd” and “Tāwūs”, two main angels in “Ezdī” and “Yārī” religions, are probably, the same old god of the “sky”. In addition, the author believes that a feasible option for locating “Kindāu” is probably, the district of “Kal-i- Dāwūd” near the city of “Sar-i Pul-i Zahāb”.
در بین نقوش برجای مانده مربوط به دوران تاریخی میانرودان و ایران، از هزارۀ سوم قبلازمیلاد تا اوا... more در بین نقوش برجای مانده مربوط به دوران تاریخی میانرودان و ایران، از هزارۀ سوم قبلازمیلاد تا اواسط هزارۀ نخست قبلازمیلاد، نقشی از یک شئ خاص در دست خدایان، شاهان و اشرافزادگان دیده میشود که گاهی نمای ظاهری آن بسیار شبیه به یک ساغر و گاهی نیز شبیه گل لوتوس است. تاکنون دربارۀ ماهیت و کاربری دقیق شئ مذکور اظهارنظر روشنی از سوی پژوهشگران ارائه نشده است. اخیراً در کاوش گورستان ماناییِ ملامچه و نیز در گور عصر آهنی کانیکوتر در محدودۀ زیویه مجموعاً هفت عدد ساغر سفالی یافت شده که دارای بدنۀ باریک و دهانهایی گشاد هستند که در برخی موارد ساده و در برخی موارد منقوشاند و ظاهری شبیه به گل لوتوس دارند. در کاوشهای تپۀ حسنلو نیز یک ساغر لعابدار با ویژگیهای مشابه نمونه‌های ملامچه و کانیکوتر بهدست آمده است. با توجه به مفهوم نمادین گل لوتوس در فرهنگهای باستانی و نیز فرم و تزیین آنها، بهنظر میرسد که ساغرهای مورد بحث کاربری ویژهای داشتهاند. علاوهبر این بهنظر میرسد که نمونه‌های ملامچه و کانیکوتر از لحاظ شکل و کاربری احتمالی، با برخی از نمونه‌های نقوش مورد بحث در این نوشتار قابل مقایسه است. احتمالاً این نوع ساغر چه در نقوش روی اشیاء باستانیِ مختلف و چه در این مکانها یا نقاط دیگر، جزو ظروف معمولی با کاربری عمومی نبوده؛ بلکه به نظر میرسد که توسط اشخاص بلندمرتبه در مراسمها و ضیافتهای ویژه و شاید هم برای نوشیدن مایعات خاص استفاده میشده است. گور کانیکوتر غنی است و بافت گورهای حاوی ساغرهای ملامچه بهلحاظ گورآوندها غنیتر از سایر گورها بوده و بهنظر میرسد که استفادهکنندگان از این ساغرها از موقعیت برتری نسبت به سایرین برخوردار بودهاند. ساغر حسنلو نیز به همراه ظروف لعابدار محلی و مشابه نمونه‌های شاخص محلی و بینالنهرینی و در اتاقی ویژه بهدست آمد. در نقوش برجای مانده نیز استفادهکنندگان از ساغرها، دارای موقعیت برتر اجتماعی نسبت به دیگران هستند. در این مقاله علاوهبر مقایسۀ شکل ظاهری ساغرهای بهدست آمده از ملامچه با نقوش برجای مانده از دورههای پیشین، آزمایش کروماتوگرافی نیز بر روی ساغرها انجام شد که متأسفانه، هیچگونه دادۀ آزمایشگاهی مبنیبر کاربرد آن بهدست نیامد.
در سال 1392 شمسی فرصتی پیش آمد که نگارنده از آرامگاه صخرهای قیزقاپان واقع در اقلیم کردستان عراق ب... more در سال 1392 شمسی فرصتی پیش آمد که نگارنده از آرامگاه صخرهای قیزقاپان واقع در اقلیم کردستان عراق بازدید کند. در نتیجۀ این دیدار مشخص شد که نقوش برجستۀ آرامگاه مذکور نسبت به تصاویر قدیمی همین اثر که در سال 1934 میلادی توسط سی.جی. ادموندز منتشر شده، تغییرات و تفاوتهای قابل توجهی را نشان می دهند. اهمیت این موضوع از آن جهت است که هرنوع اظهار نظر علمی دربارۀ قیزقاپان به ویژه در بحث گاهنگاری این اثر و هویت شناسی نقوش نمادین آن، در درجۀ نخست مستلزم آگاهی دقیق از چند و چون تغییرات ایجاد شده و اطمینان از اصالت نقوش برجسته و نمادین آن خواهد بود. پس از تفحص و پرس و جوی بیشتر مشخص شد که اثر مذکور در سالهای اخیر توسط یک مرمتگر بومی کُرد به نام »آکام عمر« مرمت شده است. این موضوع بهانه ای شد تا به سراغ شخص مذکور رفته و به بررسی چند و چون کار وی و نیز تغییراتی که در ظاهر آرامگاه ایجاد شده، بپردازم. نوشتار پیش رو به بررسی تفاوت نقوش قیزقاپان در وضعیت مرمت شده کنونی نسبت به آرشیو تصاویر قدیمی ادموندز و فونگال و نیز شرح اقدامات مرمتی صورت گرفته بر روی این اثر خواهد پرداخت
Full English Abstract:
The city of Sarpol-e Zahab, based on the historical texts and its numero... more Full English Abstract:
The city of Sarpol-e Zahab, based on the historical texts and its numerous and famous ancient monuments, has a long history. The existence of the two important rock reliefs, Annubanini, and Iddi(n)-Sîn on a rock at the center of the city, indicates that the place was under the control of the Zagros tribes of Lullubi and Simurrum during the late 3rd and early 2nd millenniums BC. Since then, during the Median, Achaemenid, Parthian, Sassanid, and the Islamic periods, the city has maintained its importance and has repeatedly experienced interval periods of flourish, and decay. This paper discusses the ancient settlements located in Sarpol-e Zahab, some historical features of this region, and the evolution of the toponyms related to it. It can be concluded that from the beginning of the second millennium BC to the Islamic era, the name of the mentioned location has appeared in Akkadian, Greek, Arabic, and Persian texts in various recordings, yet close to one another (Khalmān,Almān, Armān, Halmān, Khalā and Halvān). The author believes that the name of Halwān (and not Hulwān which is often seen in Islamic texts), is a name with Iranian roots, consisting of two components of Hal (mountain) and wan (water), probably mountain river. Today, the name is still used in the form of Alwan in the local Kurdish language to refer to a river that flows through the city of Sarpol-e Zahab. According to Al-Maqdisi (c. 945/946 – 991), the city of Halwan had eight gates at that time: the name of the gates of Baghdad and Khorasan testifies the position of this city on the way of Great Khorasan road. The Bāqāt Gate refers to gardens of this region which according to Islamic historians, some of its fruits, such as pomegranate and fig, were famous. The Mosallā Gate is also dedicated to the Muslim population of the city. But I believe that the name of the gate of Mājakān (Māj + suffix Kān) is rooted in the ancient word of Magu which indicates the existence of followers of a pre-Islamic religion (Zoroastrianism or Mithraism) in the city. Māj is probably Arabization form of the local pronunciation of Māg. The Barqit or Parqalit Gate is probably derived from the Beliefs of those inhabitants of the city who were followers of Manichaeism or Christianity. The two gates of Yahud and Yahudyieh also indicate the significant population of Jews in Halwān at that time. Therefore, the analysis of the texts and some names related to the old city shows that in the past, as well as the present, the city has held a significant ethnic-religious diversity.
شهر سرپل ذهاب، به گواهی متون تاریخی و آثار باستانیِ
مشهور و پرشمارش، پیشینهای دور و دراز دارد. وجود دو نقش برجستۀ مهم آنوبانینی و ایدی(ن)- سین بر صخرهای در مرکز شهر حکایت از آن دارد که این مکان، در اواخر هزارۀ سوم یا اوایـل هـزارۀ دوم پ.م. در اختـیار اقـوام زاگرس نشینِ لولوبی و سیموروم بوده است. پس از آن نیز در دوره های ماد، هخامنشی، اشکانی، ساسانی و اسلامی، مکان یادشده همچنان اهمیت خود را حفظ کرده و بارها دوره های آبادانی و رونق و گاهی هم زوال و خاموشی را پیموده است. این مقاله به بررسی پیشینۀ استقرارهای باستانی واقـع در محـدودۀ شـهر امروزیِ سرپل ذهاب، برخی ویژگـی های تاریـخی این دیار و سیر تحـول جایـنام های مرتـبـط با آن می پردازد. نتیجه آنکه از ابتدای هزارۀ دوم پ.م تا دورۀ اسلامی، نام مکان مورد بحث در متون و منابع گوناگون به زبان های اکدی، یونانی، عربی و فارسی، به صورت های مختلف اما نزدیک به هم، چون «خَلمان»، «اَلمان»، «اَرمان»، «حَلمان»، «خَلا» و «حلوان»، ثبت شده است. به علاوه تجزیه و تحلیل متون و برخی اسامی خاص مرتـبـط با شـهر قدیم نشان می دهد که در گذشته نیز، همچون امروز، شهر مذکور دارای تنوع قومی- مذهبی قابل توجهی بوده است
نقش پیکرۀ درون ماه یکی از اسرارآمیزترین نقوش نمادین ایران باستان است که تاکنون بسیاری از پژوهشگر... more نقش پیکرۀ درون ماه یکی از اسرارآمیزترین نقوش نمادین ایران باستان است که تاکنون بسیاری از پژوهشگران دربارۀ هویت
شناسی و خاستگاه آن اظهارنظر کرده اند. بااین‌حال هیچگاه مدارك موجود، برای دستیابی به یك نتیجه گیری نهایی و قطعی کافی
نبوده است. برخی از پژوهشگران پیشینۀ نقش پیکرۀ درون ماه را به پیش از دورۀ هخامنشی رسانده و بر این باورند که هنر آشور نو
خاستگاه این نقش بوده است. از طرفی این احتمال نیز وجود دارد که نقش پیکرۀ درون ماه یك نقشمایۀ ابداعی کامالً ایرانی (ماد
یا هخامنشی) باشد. بعلاوه تاکنون گزینه های متنوع و متفاوتی چون اهورامزدا، خدای ماه، میترا، خورنۀ شاهی، شاه مُرده یا زنده
و ... برای هویت نقش پیکرۀ درون ماه پیشنهاد شده است. نوشتار پیش رو ضمن بررسی پیشینۀ نقش پیکرۀ درون ماه و
تجزیه و تحلیل آراء پژوهشگران پیشین دربارۀ هویت آن، به این نتیجه منتهی شده است که در میان گزینه های متعدد پیشنهادی
برای هویت نقش مذکور، دو گزینۀ بسیار محتمل وجود دارد؛ 1 .شاه 2 .خدایی غیر از اهورامزدا. در حالت اول محتملترین گزینه
شاه مُرده یا متوفی و در حالت دوم محتملترین خدای پیشنهادی، میترا خواهد بود.
The Encircled Male Bust is one of the most mysterious symbols of ancient Iran and as yet, many researchers have commented on its identity and origin. However, the evidences have not been enough to achieve a certain, ultimate result. Some researchers relate the Encircled Bust to the pre-Achaemenid period and believe that its origin goes back to Assyrian art. On the other hand, there is the possibility that the Encircled Bust is a purely Iranian innovative motif (Median or Achaemenian). So far, there have been various hypotheses proposing that the Encircled bust could be Ahura-Mazda, the Moon God, Mithra, Xwarneh, or alive or dead king. Reviewing the history of the Encircled Bust and analyzing previous opinions, this research concludes that there are two candidates for the identification of this motif: 1. King, 2. a god other than Ahura-Mazda. In the first case, the most possible option is the dead king and in the second case the most possible case is the god of Mithra.
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Papers by iraj rezaei
رودها نامهاي قديمي و باستاني خود را همچنان حفظ كرده اند. با اينحال در اثر گذشت زمان چنان تغييراتي در ريخت و شكل شمار زیادی از جاينامها حاصل شده كه درك مفهوم و ريشه آنها دشوار است. بسياري از اين
جاينامها ريشه در يك زبان ايراني كهن داشته و امروزه نيز معادل هايي براي آنها يا واژه هاي تشكيل دهندة
آنها در برخي زبانها و گويشهاي ايراني نو يافت مي شود. در اين نوشتار وجه تسميه چهار جاينام قديمي یعنی
ري، گندي شاپور، خراسان و مریوان مورد بحث قرار گرفته است. نگارندگان معتقدند كه به دلايل
زبان-شناختي و جغرافيايي، احتمالا وجه تسميه ري به گونه اي با مفهوم واژه راه در ارتباط است. درباره
وجه تسميه شهر گندي شاپور كه در متون اوايل دوره اسلامي عمدتا به شكل جندي سابور ثبت شده، نيز
دو گزينه پيشنهاد شده است: گزينه نخست اين جاينام را به معني سپاه شاپور يا اردوگاه نظامي شاپور
و گزينه دوم آن را به معني دهكده شاپور مي داند. درباره جاينام خراسان نيز نگارندگان معتقدند كه اين
جاينام يك تركيب مادي، به معني خاستگاه خورشيد يا مشرق بوده است. درباره جاينام مریوان
نگارندگان معتقدند كه مفهوم اين نام احتمالا با يكي از گزينه هاي مهرپيروز، مهرآب يا مرداب در ارتباط است.
In recent years, the world has encountered a new great crisis called “the Islamic State of Iraq and Syria”, ISIS or “Daesh”. Undoubtedly one of the most important and influential factors for Daesh unexpected military successes, are using uncommon terrorism and war crimes. Apart from daily political analyses, The most notable topic for author is the strange similarity between Daesh's brutal Military style and war’s method of the Neo-Assyrian state; an ancient government that ruled over Mosul and its surrounding areas for several centuries from the beginning of the first millennium B.C and according to historical documents none of the ethnic groups in the region had been safe from its assaults and Harassment. In this research, we have tried to adopt various historical and archaeological evidences with events of recently years and restore undisputed Similarity between Daesh Military methods with terrible war style of ancient Assyrians. Some of the ancient Assyrians actions, which are being implemented today by Daesh consist of: Forcible entry, looting and plundering, torture and humiliation, forced migration, captivity and enslavement, sexual violence and rape to women, the genocide and mass murder of ethnic and religious groups, and the extensive destruction of religious and historical monuments. The result of this study shows that the commission of such actions by the Assyrians led to the gradual formation of a revolutionary core among other nations, and ultimately led to overthrow and everlasting collapse them, a similar fate that has been foreseen for the ISIS from the very beginning too.
مرت أكثر من ثمانية عقود على تقديم أدموندز ’Edmonds لقبر قزقاپان المنحوت في الصخر، ولكن لا يزال هناك غموض وأسئلة تتعلق بعدد من المواضيع ذات العلاقة بهذا القبر خصوصا ما يتعلق بالتسلسل الزمني . الى حد هذا اليوم هناك تواريخ مختلفة مقترحة لهذه النصب التذكارية من العصور الميدية والأخمينية والسلوقية والبارثية . ولكن من جميع هذه العصور او الفترات ليس هناك أي منها مقبول من قبل أغلبية العلماء الأثريين ولا يزال الاختلاف في وجهات النظر حولها جاريا لحد الآن . في هذا البحث وبعد مراجعة وتحليل الآراء السابقة، تتم مناقشة وتقييم العوامل الأخرى التي لها تأثير على التسلسل الزمني لهذا النصب . وتبين نتائج هذا البحث أنه بأخذ عدد من العوامل المؤثرة في التسلسل التاريخي لقزقاپان بالاعتبار، فأن التأريخ الأكثر احتمالا لهذا القبر هو القرن الرابع قبل الميلاد المرادف للعصر الأخميني المتأخر والسلوقي المبكر. وأستنتج من ذلك أن قزقاپان له مرجعية ميديه ولكن ليس تسلسل ميدي زمني .
of the mentioned area has been preserved on a native genotype of pomegranate of Uramanat region.
The mentioned pomegranate which is called Karalli, is native to Uramanat and its physical features are different from other genotypes of pomegranate in the same region. This new finding, in addition to Tang-i var inscription, largely confirms the possibility of the adaptation of ancient Karalla/ Karalli with modern Uramanat (Kurdish Hawraman), and so confirms the opinion of those researchers who used to seek for ancient Karalli within Uramanat region.
Uramanat is a special geographical area covered with high and steep mountains and narrow and
deep valleys. It is very rich in water sources, but rarely has plains and flat lands. This natural
feature, which distinguishes Uramanat from its neighboring areas, was a main reason that
foreigners, including the Assyrian warlike kings could not gain permanent and easy access to the
region throughout history. Regarding the available evidence, it seems that some sites in the
mentioned Uramanat region which have occupation layers of Iron age III, have links in some aspects with the material culture of the old inhabitants of the ancient Karalla. Future excavations in Uramanat will undoubtedly promote a good leap in our knowledge about Karalla and forced Assyrian presence in western Iran.
KEYWORDS: Neo-Assyrian period, Karalla, Uramanat, Karali pomegranate, Tangi-var
INTRODUCTION:
Karalla was a well-known ancient toponym in the eastern regions of Assyria, located in the west of modern Iran whose name has often been recorded in the Assyrian inscriptions as Karalla, and sometimes in other forms such as Karalli, Karallu, Karallum, Karllaia, and Karallaja (see: ARAB II: 10, 23, 79. 703; Saggs, 1958: 196; Parpola 1970: 200; Zadok, 2002: 96). All the available inscriptions of the New Assyrian period that refer to this toponym belong to the reign of Sargon II (721-705 BC). It is clear in at least in three cases that the Assyrians' campaign to the land of Karalla was due to the revolt of the residents of that region against the Assyrians. So far, significant efforts have been made by various researchers to locate the ancient Karalli based on the Neo-Assyrian inscriptions. For example, F. Josti located the ancient Karalla between Daghestan and Ghilan; E. Wright located it in the upper parts of Sardasht valley (Wright, 1943: 177, map.1);L. Levine located it in the area of Lake Zaribar in Marivan (Levine, 1974: 110), and G Frame located it in the area of Tang-i var inscription in Uramanat (Frame, 2013: 438).
This article aims at opening a new window to the ancient Karalla by introducing a new linguistic clue and adapting it to the archaeological evidence and geographical features of the mentioned region. Our assumption is that the important inscription and relief of Tang-i var which deals with the events of the expedition to Karalla, was erected within the mainland of ancient Karalla. Some of the main questions that this research seeks to answer are:
1. What other evidence, in addition to the relief and inscription of Tang-i var, can be directly related to the ancient Karalla?
2. Based on the available evidence, which of the areas suggested by researchers' is the most applicable to the Karalla?
3. In what ancient sites and geographical areas the archaeological materials related to the ancient Karalla could be found?
The present study, which has been conducted with a historical approach and a descriptive-analytical method based on the library sources and interrogation with Uramanat natives, aims at finding an appropriate answer to the above questions.
DISCUSSION:
In addition to the Tang-i var inscription whose location in Uramanat area reinforces the possibility of the theory of researchers such as Frame to be correct, there is another interesting clue showing that the ancient Karalla can largely be adapted with today's Uramanat geographically. While producing more than ten pomegranate genotypes in Uramanat has put this region at the center of one of the most important areas
producing this fruit in western Iran, the author, quite coincidentally, found that one of the most favorite pomegranate genotypes in the area is called "Karalli". However, the name "Karalli" does not have any known and specific roots in the local Hawrami dialect as well as in the well-known Kurdish and Persian language dictionaries. In addition, the natives of this region have no preconceived notions about the meaning of this name. Therefore, the author believes that there is a logical and sound connection between the ancient roots of the word Karalli and its connection with the land of Karalla mentioned in the inscriptions of the neo-Assyrian period. In Assyrian inscriptions the term KUR (land), and in some cases, the term URU (city) is often used before the name of Karalla / Karalli (see Parpola 1970: 200). The author thinks that the name is composed of two parts: Kar + ali, the first part of which is a common spatial prefix, probably meaning city, or the equivalent of the word "karu" meaning trading station in Akkadian and Assyrian languages. (see CAD K, 231 sv kāru A; Oppenheim 1977: 91). But the second part, āli / ālu probably refers to the "ruler of a city" (CAD: ā, 388 see. Ālu).
CONCLUSION:
There are important reasons that show the ancient Karlli is the same modern Uramanat. Firstly, the important inscription and relief of Tang-i var, which deals with the events of the Assyrian expedition to Karalla, erected in Uramanat area. Secondly, in the Assyrian inscription of Tang-i var, a mountain called
"Anna" is mentioned, the name of which is probably recoverable in the name of today's Zinana mountain, on which the inscription is carved. Third, the Tang-i var inscription states that the people of Karalla inhabited in an area of steep mountains, a description perfectly consistent with the mountainous and
impassable region of Uramanat. Finally, the author's study shows that the ancient name has been preserved to this day on a native pomegranate genotype in Uramanat region, known as Karlli. Therefore, the remnants
of the Iron Age III settlements in the counties of Paveh, Kamyaran, and the southern part of Marivan, and the southern part of Sanandaj Valley, as well as the northern and northwestern parts of Salas Babajani,Javanroud and Ravansar counties, as well as Some parts of Uramanat around the city of Halabja in Iraqi Kurdistan which are located near the ancient Zamua, are most likely in direct contact with the Karalli and
the material culture of the people of that land. This area, which has a special natural geographical boundaries and even in some respects, its own special cultural features, is now known to everyone as Uramanat.
نتیجۀ این دیدار مشخص شد که نقوش برجستۀ آرامگاه مذکور نسبت به تصاویر قدیمی همین اثر که در سال 1934 میلادی
توسط سی.جی. ادموندز منتشر شده، تغییرات و تفاوتهای قابل توجهی را نشان می دهند. اهمیت این موضوع از آن جهت است
که هرنوع اظهار نظر علمی دربارۀ قیزقاپان به ویژه در بحث گاهنگاری این اثر و هویت شناسی نقوش نمادین آن، در درجۀ نخست
مستلزم آگاهی دقیق از چند و چون تغییرات ایجاد شده و اطمینان از اصالت نقوش برجسته و نمادین آن خواهد بود. پس از
تفحص و پرس و جوی بیشتر مشخص شد که اثر مذکور در سالهای اخیر توسط یک مرمتگر بومی کُرد به نام »آکام عمر«
مرمت شده است. این موضوع بهانه ای شد تا به سراغ شخص مذکور رفته و به بررسی چند و چون کار وی و نیز تغییراتی که در
ظاهر آرامگاه ایجاد شده، بپردازم. نوشتار پیش رو به بررسی تفاوت نقوش قیزقاپان در وضعیت مرمت شده کنونی نسبت به آرشیو
تصاویر قدیمی ادموندز و فونگال و نیز شرح اقدامات مرمتی صورت گرفته بر روی این اثر خواهد پرداخت
The city of Sarpol-e Zahab, based on the historical texts and its numerous and famous ancient monuments, has a long history. The existence of the two important rock reliefs, Annubanini, and Iddi(n)-Sîn on a rock at the center of the city, indicates that the place was under the control of the Zagros tribes of Lullubi and Simurrum during the late 3rd and early 2nd millenniums BC. Since then, during the Median, Achaemenid, Parthian, Sassanid, and the Islamic periods, the city has maintained its importance and has repeatedly experienced interval periods of flourish, and decay. This paper discusses the ancient settlements located in Sarpol-e Zahab, some historical features of this region, and the evolution of the toponyms related to it. It can be concluded that from the beginning of the second millennium BC to the Islamic era, the name of the mentioned location has appeared in Akkadian, Greek, Arabic, and Persian texts in various recordings, yet close to one another (Khalmān,Almān, Armān, Halmān, Khalā and Halvān). The author believes that the name of Halwān (and not Hulwān which is often seen in Islamic texts), is a name with Iranian roots, consisting of two components of Hal (mountain) and wan (water), probably mountain river. Today, the name is still used in the form of Alwan in the local Kurdish language to refer to a river that flows through the city of Sarpol-e Zahab. According to Al-Maqdisi (c. 945/946 – 991), the city of Halwan had eight gates at that time: the name of the gates of Baghdad and Khorasan testifies the position of this city on the way of Great Khorasan road. The Bāqāt Gate refers to gardens of this region which according to Islamic historians, some of its fruits, such as pomegranate and fig, were famous. The Mosallā Gate is also dedicated to the Muslim population of the city. But I believe that the name of the gate of Mājakān (Māj + suffix Kān) is rooted in the ancient word of Magu which indicates the existence of followers of a pre-Islamic religion (Zoroastrianism or Mithraism) in the city. Māj is probably Arabization form of the local pronunciation of Māg. The Barqit or Parqalit Gate is probably derived from the Beliefs of those inhabitants of the city who were followers of Manichaeism or Christianity. The two gates of Yahud and Yahudyieh also indicate the significant population of Jews in Halwān at that time. Therefore, the analysis of the texts and some names related to the old city shows that in the past, as well as the present, the city has held a significant ethnic-religious diversity.
شهر سرپل ذهاب، به گواهی متون تاریخی و آثار باستانیِ
مشهور و پرشمارش، پیشینهای دور و دراز دارد. وجود دو نقش برجستۀ مهم آنوبانینی و ایدی(ن)- سین بر صخرهای در مرکز شهر حکایت از آن دارد که این مکان، در اواخر هزارۀ سوم یا اوایـل هـزارۀ دوم پ.م. در اختـیار اقـوام زاگرس نشینِ لولوبی و سیموروم بوده است. پس از آن نیز در دوره های ماد، هخامنشی، اشکانی، ساسانی و اسلامی، مکان یادشده همچنان اهمیت خود را حفظ کرده و بارها دوره های آبادانی و رونق و گاهی هم زوال و خاموشی را پیموده است. این مقاله به بررسی پیشینۀ استقرارهای باستانی واقـع در محـدودۀ شـهر امروزیِ سرپل ذهاب، برخی ویژگـی های تاریـخی این دیار و سیر تحـول جایـنام های مرتـبـط با آن می پردازد. نتیجه آنکه از ابتدای هزارۀ دوم پ.م تا دورۀ اسلامی، نام مکان مورد بحث در متون و منابع گوناگون به زبان های اکدی، یونانی، عربی و فارسی، به صورت های مختلف اما نزدیک به هم، چون «خَلمان»، «اَلمان»، «اَرمان»، «حَلمان»، «خَلا» و «حلوان»، ثبت شده است. به علاوه تجزیه و تحلیل متون و برخی اسامی خاص مرتـبـط با شـهر قدیم نشان می دهد که در گذشته نیز، همچون امروز، شهر مذکور دارای تنوع قومی- مذهبی قابل توجهی بوده است
شناسی و خاستگاه آن اظهارنظر کرده اند. بااین‌حال هیچگاه مدارك موجود، برای دستیابی به یك نتیجه گیری نهایی و قطعی کافی
نبوده است. برخی از پژوهشگران پیشینۀ نقش پیکرۀ درون ماه را به پیش از دورۀ هخامنشی رسانده و بر این باورند که هنر آشور نو
خاستگاه این نقش بوده است. از طرفی این احتمال نیز وجود دارد که نقش پیکرۀ درون ماه یك نقشمایۀ ابداعی کامالً ایرانی (ماد
یا هخامنشی) باشد. بعلاوه تاکنون گزینه های متنوع و متفاوتی چون اهورامزدا، خدای ماه، میترا، خورنۀ شاهی، شاه مُرده یا زنده
و ... برای هویت نقش پیکرۀ درون ماه پیشنهاد شده است. نوشتار پیش رو ضمن بررسی پیشینۀ نقش پیکرۀ درون ماه و
تجزیه و تحلیل آراء پژوهشگران پیشین دربارۀ هویت آن، به این نتیجه منتهی شده است که در میان گزینه های متعدد پیشنهادی
برای هویت نقش مذکور، دو گزینۀ بسیار محتمل وجود دارد؛ 1 .شاه 2 .خدایی غیر از اهورامزدا. در حالت اول محتملترین گزینه
شاه مُرده یا متوفی و در حالت دوم محتملترین خدای پیشنهادی، میترا خواهد بود.
The Encircled Male Bust is one of the most mysterious symbols of ancient Iran and as yet, many researchers have commented on its identity and origin. However, the evidences have not been enough to achieve a certain, ultimate result. Some researchers relate the Encircled Bust to the pre-Achaemenid period and believe that its origin goes back to Assyrian art. On the other hand, there is the possibility that the Encircled Bust is a purely Iranian innovative motif (Median or Achaemenian). So far, there have been various hypotheses proposing that the Encircled bust could be Ahura-Mazda, the Moon God, Mithra, Xwarneh, or alive or dead king. Reviewing the history of the Encircled Bust and analyzing previous opinions, this research concludes that there are two candidates for the identification of this motif: 1. King, 2. a god other than Ahura-Mazda. In the first case, the most possible option is the dead king and in the second case the most possible case is the god of Mithra.
رودها نامهاي قديمي و باستاني خود را همچنان حفظ كرده اند. با اينحال در اثر گذشت زمان چنان تغييراتي در ريخت و شكل شمار زیادی از جاينامها حاصل شده كه درك مفهوم و ريشه آنها دشوار است. بسياري از اين
جاينامها ريشه در يك زبان ايراني كهن داشته و امروزه نيز معادل هايي براي آنها يا واژه هاي تشكيل دهندة
آنها در برخي زبانها و گويشهاي ايراني نو يافت مي شود. در اين نوشتار وجه تسميه چهار جاينام قديمي یعنی
ري، گندي شاپور، خراسان و مریوان مورد بحث قرار گرفته است. نگارندگان معتقدند كه به دلايل
زبان-شناختي و جغرافيايي، احتمالا وجه تسميه ري به گونه اي با مفهوم واژه راه در ارتباط است. درباره
وجه تسميه شهر گندي شاپور كه در متون اوايل دوره اسلامي عمدتا به شكل جندي سابور ثبت شده، نيز
دو گزينه پيشنهاد شده است: گزينه نخست اين جاينام را به معني سپاه شاپور يا اردوگاه نظامي شاپور
و گزينه دوم آن را به معني دهكده شاپور مي داند. درباره جاينام خراسان نيز نگارندگان معتقدند كه اين
جاينام يك تركيب مادي، به معني خاستگاه خورشيد يا مشرق بوده است. درباره جاينام مریوان
نگارندگان معتقدند كه مفهوم اين نام احتمالا با يكي از گزينه هاي مهرپيروز، مهرآب يا مرداب در ارتباط است.
In recent years, the world has encountered a new great crisis called “the Islamic State of Iraq and Syria”, ISIS or “Daesh”. Undoubtedly one of the most important and influential factors for Daesh unexpected military successes, are using uncommon terrorism and war crimes. Apart from daily political analyses, The most notable topic for author is the strange similarity between Daesh's brutal Military style and war’s method of the Neo-Assyrian state; an ancient government that ruled over Mosul and its surrounding areas for several centuries from the beginning of the first millennium B.C and according to historical documents none of the ethnic groups in the region had been safe from its assaults and Harassment. In this research, we have tried to adopt various historical and archaeological evidences with events of recently years and restore undisputed Similarity between Daesh Military methods with terrible war style of ancient Assyrians. Some of the ancient Assyrians actions, which are being implemented today by Daesh consist of: Forcible entry, looting and plundering, torture and humiliation, forced migration, captivity and enslavement, sexual violence and rape to women, the genocide and mass murder of ethnic and religious groups, and the extensive destruction of religious and historical monuments. The result of this study shows that the commission of such actions by the Assyrians led to the gradual formation of a revolutionary core among other nations, and ultimately led to overthrow and everlasting collapse them, a similar fate that has been foreseen for the ISIS from the very beginning too.
مرت أكثر من ثمانية عقود على تقديم أدموندز ’Edmonds لقبر قزقاپان المنحوت في الصخر، ولكن لا يزال هناك غموض وأسئلة تتعلق بعدد من المواضيع ذات العلاقة بهذا القبر خصوصا ما يتعلق بالتسلسل الزمني . الى حد هذا اليوم هناك تواريخ مختلفة مقترحة لهذه النصب التذكارية من العصور الميدية والأخمينية والسلوقية والبارثية . ولكن من جميع هذه العصور او الفترات ليس هناك أي منها مقبول من قبل أغلبية العلماء الأثريين ولا يزال الاختلاف في وجهات النظر حولها جاريا لحد الآن . في هذا البحث وبعد مراجعة وتحليل الآراء السابقة، تتم مناقشة وتقييم العوامل الأخرى التي لها تأثير على التسلسل الزمني لهذا النصب . وتبين نتائج هذا البحث أنه بأخذ عدد من العوامل المؤثرة في التسلسل التاريخي لقزقاپان بالاعتبار، فأن التأريخ الأكثر احتمالا لهذا القبر هو القرن الرابع قبل الميلاد المرادف للعصر الأخميني المتأخر والسلوقي المبكر. وأستنتج من ذلك أن قزقاپان له مرجعية ميديه ولكن ليس تسلسل ميدي زمني .
of the mentioned area has been preserved on a native genotype of pomegranate of Uramanat region.
The mentioned pomegranate which is called Karalli, is native to Uramanat and its physical features are different from other genotypes of pomegranate in the same region. This new finding, in addition to Tang-i var inscription, largely confirms the possibility of the adaptation of ancient Karalla/ Karalli with modern Uramanat (Kurdish Hawraman), and so confirms the opinion of those researchers who used to seek for ancient Karalli within Uramanat region.
Uramanat is a special geographical area covered with high and steep mountains and narrow and
deep valleys. It is very rich in water sources, but rarely has plains and flat lands. This natural
feature, which distinguishes Uramanat from its neighboring areas, was a main reason that
foreigners, including the Assyrian warlike kings could not gain permanent and easy access to the
region throughout history. Regarding the available evidence, it seems that some sites in the
mentioned Uramanat region which have occupation layers of Iron age III, have links in some aspects with the material culture of the old inhabitants of the ancient Karalla. Future excavations in Uramanat will undoubtedly promote a good leap in our knowledge about Karalla and forced Assyrian presence in western Iran.
KEYWORDS: Neo-Assyrian period, Karalla, Uramanat, Karali pomegranate, Tangi-var
INTRODUCTION:
Karalla was a well-known ancient toponym in the eastern regions of Assyria, located in the west of modern Iran whose name has often been recorded in the Assyrian inscriptions as Karalla, and sometimes in other forms such as Karalli, Karallu, Karallum, Karllaia, and Karallaja (see: ARAB II: 10, 23, 79. 703; Saggs, 1958: 196; Parpola 1970: 200; Zadok, 2002: 96). All the available inscriptions of the New Assyrian period that refer to this toponym belong to the reign of Sargon II (721-705 BC). It is clear in at least in three cases that the Assyrians' campaign to the land of Karalla was due to the revolt of the residents of that region against the Assyrians. So far, significant efforts have been made by various researchers to locate the ancient Karalli based on the Neo-Assyrian inscriptions. For example, F. Josti located the ancient Karalla between Daghestan and Ghilan; E. Wright located it in the upper parts of Sardasht valley (Wright, 1943: 177, map.1);L. Levine located it in the area of Lake Zaribar in Marivan (Levine, 1974: 110), and G Frame located it in the area of Tang-i var inscription in Uramanat (Frame, 2013: 438).
This article aims at opening a new window to the ancient Karalla by introducing a new linguistic clue and adapting it to the archaeological evidence and geographical features of the mentioned region. Our assumption is that the important inscription and relief of Tang-i var which deals with the events of the expedition to Karalla, was erected within the mainland of ancient Karalla. Some of the main questions that this research seeks to answer are:
1. What other evidence, in addition to the relief and inscription of Tang-i var, can be directly related to the ancient Karalla?
2. Based on the available evidence, which of the areas suggested by researchers' is the most applicable to the Karalla?
3. In what ancient sites and geographical areas the archaeological materials related to the ancient Karalla could be found?
The present study, which has been conducted with a historical approach and a descriptive-analytical method based on the library sources and interrogation with Uramanat natives, aims at finding an appropriate answer to the above questions.
DISCUSSION:
In addition to the Tang-i var inscription whose location in Uramanat area reinforces the possibility of the theory of researchers such as Frame to be correct, there is another interesting clue showing that the ancient Karalla can largely be adapted with today's Uramanat geographically. While producing more than ten pomegranate genotypes in Uramanat has put this region at the center of one of the most important areas
producing this fruit in western Iran, the author, quite coincidentally, found that one of the most favorite pomegranate genotypes in the area is called "Karalli". However, the name "Karalli" does not have any known and specific roots in the local Hawrami dialect as well as in the well-known Kurdish and Persian language dictionaries. In addition, the natives of this region have no preconceived notions about the meaning of this name. Therefore, the author believes that there is a logical and sound connection between the ancient roots of the word Karalli and its connection with the land of Karalla mentioned in the inscriptions of the neo-Assyrian period. In Assyrian inscriptions the term KUR (land), and in some cases, the term URU (city) is often used before the name of Karalla / Karalli (see Parpola 1970: 200). The author thinks that the name is composed of two parts: Kar + ali, the first part of which is a common spatial prefix, probably meaning city, or the equivalent of the word "karu" meaning trading station in Akkadian and Assyrian languages. (see CAD K, 231 sv kāru A; Oppenheim 1977: 91). But the second part, āli / ālu probably refers to the "ruler of a city" (CAD: ā, 388 see. Ālu).
CONCLUSION:
There are important reasons that show the ancient Karlli is the same modern Uramanat. Firstly, the important inscription and relief of Tang-i var, which deals with the events of the Assyrian expedition to Karalla, erected in Uramanat area. Secondly, in the Assyrian inscription of Tang-i var, a mountain called
"Anna" is mentioned, the name of which is probably recoverable in the name of today's Zinana mountain, on which the inscription is carved. Third, the Tang-i var inscription states that the people of Karalla inhabited in an area of steep mountains, a description perfectly consistent with the mountainous and
impassable region of Uramanat. Finally, the author's study shows that the ancient name has been preserved to this day on a native pomegranate genotype in Uramanat region, known as Karlli. Therefore, the remnants
of the Iron Age III settlements in the counties of Paveh, Kamyaran, and the southern part of Marivan, and the southern part of Sanandaj Valley, as well as the northern and northwestern parts of Salas Babajani,Javanroud and Ravansar counties, as well as Some parts of Uramanat around the city of Halabja in Iraqi Kurdistan which are located near the ancient Zamua, are most likely in direct contact with the Karalli and
the material culture of the people of that land. This area, which has a special natural geographical boundaries and even in some respects, its own special cultural features, is now known to everyone as Uramanat.
نتیجۀ این دیدار مشخص شد که نقوش برجستۀ آرامگاه مذکور نسبت به تصاویر قدیمی همین اثر که در سال 1934 میلادی
توسط سی.جی. ادموندز منتشر شده، تغییرات و تفاوتهای قابل توجهی را نشان می دهند. اهمیت این موضوع از آن جهت است
که هرنوع اظهار نظر علمی دربارۀ قیزقاپان به ویژه در بحث گاهنگاری این اثر و هویت شناسی نقوش نمادین آن، در درجۀ نخست
مستلزم آگاهی دقیق از چند و چون تغییرات ایجاد شده و اطمینان از اصالت نقوش برجسته و نمادین آن خواهد بود. پس از
تفحص و پرس و جوی بیشتر مشخص شد که اثر مذکور در سالهای اخیر توسط یک مرمتگر بومی کُرد به نام »آکام عمر«
مرمت شده است. این موضوع بهانه ای شد تا به سراغ شخص مذکور رفته و به بررسی چند و چون کار وی و نیز تغییراتی که در
ظاهر آرامگاه ایجاد شده، بپردازم. نوشتار پیش رو به بررسی تفاوت نقوش قیزقاپان در وضعیت مرمت شده کنونی نسبت به آرشیو
تصاویر قدیمی ادموندز و فونگال و نیز شرح اقدامات مرمتی صورت گرفته بر روی این اثر خواهد پرداخت
The city of Sarpol-e Zahab, based on the historical texts and its numerous and famous ancient monuments, has a long history. The existence of the two important rock reliefs, Annubanini, and Iddi(n)-Sîn on a rock at the center of the city, indicates that the place was under the control of the Zagros tribes of Lullubi and Simurrum during the late 3rd and early 2nd millenniums BC. Since then, during the Median, Achaemenid, Parthian, Sassanid, and the Islamic periods, the city has maintained its importance and has repeatedly experienced interval periods of flourish, and decay. This paper discusses the ancient settlements located in Sarpol-e Zahab, some historical features of this region, and the evolution of the toponyms related to it. It can be concluded that from the beginning of the second millennium BC to the Islamic era, the name of the mentioned location has appeared in Akkadian, Greek, Arabic, and Persian texts in various recordings, yet close to one another (Khalmān,Almān, Armān, Halmān, Khalā and Halvān). The author believes that the name of Halwān (and not Hulwān which is often seen in Islamic texts), is a name with Iranian roots, consisting of two components of Hal (mountain) and wan (water), probably mountain river. Today, the name is still used in the form of Alwan in the local Kurdish language to refer to a river that flows through the city of Sarpol-e Zahab. According to Al-Maqdisi (c. 945/946 – 991), the city of Halwan had eight gates at that time: the name of the gates of Baghdad and Khorasan testifies the position of this city on the way of Great Khorasan road. The Bāqāt Gate refers to gardens of this region which according to Islamic historians, some of its fruits, such as pomegranate and fig, were famous. The Mosallā Gate is also dedicated to the Muslim population of the city. But I believe that the name of the gate of Mājakān (Māj + suffix Kān) is rooted in the ancient word of Magu which indicates the existence of followers of a pre-Islamic religion (Zoroastrianism or Mithraism) in the city. Māj is probably Arabization form of the local pronunciation of Māg. The Barqit or Parqalit Gate is probably derived from the Beliefs of those inhabitants of the city who were followers of Manichaeism or Christianity. The two gates of Yahud and Yahudyieh also indicate the significant population of Jews in Halwān at that time. Therefore, the analysis of the texts and some names related to the old city shows that in the past, as well as the present, the city has held a significant ethnic-religious diversity.
شهر سرپل ذهاب، به گواهی متون تاریخی و آثار باستانیِ
مشهور و پرشمارش، پیشینهای دور و دراز دارد. وجود دو نقش برجستۀ مهم آنوبانینی و ایدی(ن)- سین بر صخرهای در مرکز شهر حکایت از آن دارد که این مکان، در اواخر هزارۀ سوم یا اوایـل هـزارۀ دوم پ.م. در اختـیار اقـوام زاگرس نشینِ لولوبی و سیموروم بوده است. پس از آن نیز در دوره های ماد، هخامنشی، اشکانی، ساسانی و اسلامی، مکان یادشده همچنان اهمیت خود را حفظ کرده و بارها دوره های آبادانی و رونق و گاهی هم زوال و خاموشی را پیموده است. این مقاله به بررسی پیشینۀ استقرارهای باستانی واقـع در محـدودۀ شـهر امروزیِ سرپل ذهاب، برخی ویژگـی های تاریـخی این دیار و سیر تحـول جایـنام های مرتـبـط با آن می پردازد. نتیجه آنکه از ابتدای هزارۀ دوم پ.م تا دورۀ اسلامی، نام مکان مورد بحث در متون و منابع گوناگون به زبان های اکدی، یونانی، عربی و فارسی، به صورت های مختلف اما نزدیک به هم، چون «خَلمان»، «اَلمان»، «اَرمان»، «حَلمان»، «خَلا» و «حلوان»، ثبت شده است. به علاوه تجزیه و تحلیل متون و برخی اسامی خاص مرتـبـط با شـهر قدیم نشان می دهد که در گذشته نیز، همچون امروز، شهر مذکور دارای تنوع قومی- مذهبی قابل توجهی بوده است
شناسی و خاستگاه آن اظهارنظر کرده اند. بااین‌حال هیچگاه مدارك موجود، برای دستیابی به یك نتیجه گیری نهایی و قطعی کافی
نبوده است. برخی از پژوهشگران پیشینۀ نقش پیکرۀ درون ماه را به پیش از دورۀ هخامنشی رسانده و بر این باورند که هنر آشور نو
خاستگاه این نقش بوده است. از طرفی این احتمال نیز وجود دارد که نقش پیکرۀ درون ماه یك نقشمایۀ ابداعی کامالً ایرانی (ماد
یا هخامنشی) باشد. بعلاوه تاکنون گزینه های متنوع و متفاوتی چون اهورامزدا، خدای ماه، میترا، خورنۀ شاهی، شاه مُرده یا زنده
و ... برای هویت نقش پیکرۀ درون ماه پیشنهاد شده است. نوشتار پیش رو ضمن بررسی پیشینۀ نقش پیکرۀ درون ماه و
تجزیه و تحلیل آراء پژوهشگران پیشین دربارۀ هویت آن، به این نتیجه منتهی شده است که در میان گزینه های متعدد پیشنهادی
برای هویت نقش مذکور، دو گزینۀ بسیار محتمل وجود دارد؛ 1 .شاه 2 .خدایی غیر از اهورامزدا. در حالت اول محتملترین گزینه
شاه مُرده یا متوفی و در حالت دوم محتملترین خدای پیشنهادی، میترا خواهد بود.
The Encircled Male Bust is one of the most mysterious symbols of ancient Iran and as yet, many researchers have commented on its identity and origin. However, the evidences have not been enough to achieve a certain, ultimate result. Some researchers relate the Encircled Bust to the pre-Achaemenid period and believe that its origin goes back to Assyrian art. On the other hand, there is the possibility that the Encircled Bust is a purely Iranian innovative motif (Median or Achaemenian). So far, there have been various hypotheses proposing that the Encircled bust could be Ahura-Mazda, the Moon God, Mithra, Xwarneh, or alive or dead king. Reviewing the history of the Encircled Bust and analyzing previous opinions, this research concludes that there are two candidates for the identification of this motif: 1. King, 2. a god other than Ahura-Mazda. In the first case, the most possible option is the dead king and in the second case the most possible case is the god of Mithra.