نشریه مطالعات ایرانشناسی
پیاپی 13 (تابستان 1398)

The present paper briefly investigates the history of Markazi Province during ancient periods with reference to historical texts and archeological explorations. The findings of this study indicate that, based on existing prehistoric fossils, this Province was a water-rich region and an appropriate environment for human residence during prehistory. However, the fact that, in contrast to pre-history, some of the areas in this Province were not inhabited until the Arsacid Period requires some more scrutiny and research. Since this region was located in the vast realm of the Median Empire and on a commercial caravan-using highway which started from Khorasan and the East and, after passing through Hamedan, ended in Mesopotamia, it played a significant role in the commercial and military decisions made by pre-Islam rulers. During the last centuries of the Sassanid period, through constructing several fortresses and fire temples, this place turned into an important residential and religious region.

The hill of Ghal’ah Ghalandaran is located in Shazand County in Markazi Province midway between Arak and Borujerd. The area of this hill is about 10,000 m2; its height is about 8 m from its surrounding land, and it has a relatively circular shape. The results of the first season of archeological excavations on the hill, which were finished in 2016, demonstrate that Ghal’ah Ghalandaran Hill is mostly a huge adobe platform which was erected with the purpose of building a palace or perhaps a state building. Based the reports of stratigraphy workshops, the constructors initially erected an earthy hill with alternative layers of clay, sand, and gravel with a height of four meters, on which they built an adobe platform with a 250 cm diameter. Available proofs also indicate that there was once a 40×50 m building in the northwest-southeast longitudinal direction on the adobe platform. The chronological study of this platform and the related structure shows that the discovered pottery artefacts between the adobe layers and the other findings belong to the Achaemenid period or before that (Median Period). Nevertheless, an accurate chronology of the hill demands more laboratory research. Apart from the mentioned potential periods, another human residence period has been identified on the hill which, based on clayware findings (particularly golden clayware), is related to the Middle Islamic period. In fact, after the Median structure was abandoned, Ghal’ah Ghalandaran Hill remained deserted for at least 1,500 years and, then, was used again during the Islamic period.

Because of the existence of different cultures and the lack of related solid archeological studies in the Iranian Plateau, the Bronze Period is one of the less known periods of prehistory there. One of the cultures attributed to this period is the Kura-Araxes culture, which spread in vast areas of the northwest and west of the Iranian Plateau and some parts of its center. However, the details of the nature of this culture and the quality of its spread in this plateau are not yet available. The conducted archeological investigations confirm the existence of this culture in the central and western parts of the plateau of Iran and the central Zagros region. In the course of the archeological studies carried out in 2007-2008 and 2014 in the west of Markazi Province, nine large residential areas in relation to the Kura-Araxes culture were identified on the banks of Qareh Chai River. These areas include Agh Tappeh, Savarabad Tappeh, Ghal’ah Sarsakhti Tappeh, Chezan Tappeh, Far Tappeh, Shur Tappeh, Do Gol Zard Tappeh, Mazra’eh Khatun Tappeh, and Adineh Masjid Tappeh. The great vastness and height of these areas (particularly Agh Tappeh and Sarsakhti Tappeh) could indicate the existence of different layers of human residence and dense architecture of prehistory there. In this paper, the authors have tried to explore the importance of different forms of human residence in Kura-Araxes during prehistory while clarifying the place of Kura-Araxes culture in the west of Markazi Province as one of the junctions linking the cultures of the center of the Iranian Plateau to Central Zagros.

The present study elaborates on the significance of Karaj Abu Dolaf City during the reign of synchronous rulers in Iran. The findings of this study reveal that this city was of particular importance to seekers of power who intended to dominate the center of Iran. During four years (321-324 AH) four different Abbasid and Iranian rulers minted coins there, which is unprecedented at least in the history of Iran, signifies the presence of chaos in its central areas, and highlights the strategic significance of Karaj Abu Dolaf at that time. Due to its location midway between Isfahan and Hamadan as well as its easy access to Rey, this city played a vital role in the policies of the warring rulers in Persian Iraq, and the seizure of this city guaranteed and consolidated the dominance of the victorious side over central Iran. This study was carried out following a historical-descriptive approach and based on available historical and Numismatics documents and sources.

The present study examines the Great Khorasan Road (Khorasan Highway) and its caravanserais in the Markazi Province. Through benefiting from historical and geographical sources and archeological studies and excavations, the researcher aims to answer the two questions of through which cities in Markazi Province this highway passed, and what the political and economic place of Markazi Province was during different periods in relation to Khorasan Highway. The findings of the study indicate that Markazi Province and, particularly, its northern regions in the present Saveh and Zarandieh counties played a significant role in relation to this highway from the pre-Islamic period until the Safavid era. The caravanserais in Dokan, Susan Naqin, Doudabad, Mosaddeqan, Rozeh, Darouz, Vabarveh, and Mashkuye, located before and after Saveh, were among the most important roadside inns which, based on the addresses given in related sources, must have all been located in Markazi Province and in Nowbaran, on Saveh Plain, and on the way between Saveh and the present day Tehran. Among them, four villages, including Mosaddeqan, Susan Naqin, Doka, and Darouz, can be located in Nowbaran region. Susan Naqin has remained under the same name there; however, Mosaddeqan, Dokan, and Daruz exist under the names of Mazlaqan, Dokhān, and Daruzan, respectively, all near the city of Nowbaran, on the way from Hamedan to Saveh. Following a descriptive-analytic approach, this research was conducted based on library and field studies.

The present paper examines the process of the formation and development of Arak during the Qajar Period. Following a descriptive-analytic approach and through field studies, it also explores the waterworks of arak during the same period. Unlike the other cities of Iran, which were gradually expanded over time, Arak was built based on specific engineering plans and designs. This city is a good example of Qajar Urbanism, which, while observing the traditional models of Iranian urbanism, also benefitted from the specific features of western architecture. The primary texture of the city enjoys a checkered format, and the streets are constructed perpendicular to each other. The bazar separates the two main initial quarters of the city from each other, and the urban structures of the city are equally distributed in its quarters. One of such urban structures is the accurate waterworks system of the city, which was designed prior to building the city. During the Qajar Period, aqueducts (qanats) were among the most important irrigation sources of Arak. In this period, there were six aqueducts including City Aqueduct (Qanat-i Sepahdari, Vaziri Qanat, Khan Hakem Qanat, Ab Deh Qanat, Azad Qanat of Marzabad, Mostofi Qanat (Arbabi Qanat), Haj Agha Hossein Qanat (Khakbaz Qanat).

The present study investigates the ancient water rituals in Markazi Province and aims to respond to the question of how the rituals glorifying water affect the local identify of the region, people’s solidarity, protection of spiritual heritage, and unity of generations in this regions. The findings of the study indicate that certain ancient rituals, such as Chemche-Galin, Tirgan, Arousiy-e Qanat (Wedding of the Aqueduct), determining the female or male nature of the water of aqueducts, Arous-e Ab (Water Bride), placing an upside down shovel under a downpipe, placing a shovel in the waterways of houses, and Bil-gardani (turning some tied-together long shovels in each hand over the head), have granted a magical nature to water in the minds of the people living there. From another point of view, water and the desire for it themselves are the origins of various rituals signifying the fear of drought more than anything else. Water has healing effects, and the locals respect springs and view the trees beside them as the symbols of greenness and holiness. The common roots of water rituals can also be observed in other regions of Iran. Changing the water of small pools and cisterns, presence of water in Sofreh Aghd (an elaborately decorated wedding spread), Haft-sin (an arrangement of seven symbolic items whose names start with the letter pronounced as “seen” at Nowruz), and similar customs all demonstrate Iranians’ ”س“ belief in water’s being animate and playing a significant role in increasing everyday blessings.

The present study investigates the Ta’zieh (mourning) ritual in the cities and villages of Markazi Province and the performance of traveling Ta’zieh or passion play in the city of Arak. This study was conducted using the library method and based on related oral reports and written documents. It is worth mentioning that the Ta’zieh tradition is performed in Arak similar to the way it is performed in other corners of Iran. The history of this ritual in Arak goes back to the date of establishing this city during the reign of Fathali Shah Qajar. However, it was previously performed in the villages surrounding Arak, from which no written records, possibly except for Ta’zieh texts, are available. Between 1962-1981, Ta’zieh was not performed openly and in public in this city and was, in fact, forbidden there. Nevertheless, since 1981 Ta’ziyeh and Shabih Khani (lamentation) are officially performed in their traditional forms in Arak.

After the downfall of Zand Dynasty and the rise of the Qajar Kings, Luri tribes, who feuded with them, frequently troubled the new government. The attackers, initially because of poverty and, later, due to jealously, continually threatened the central government through committing murder or looting different regions. By establishing the Soltan Abad Fortress in Arak, Lieutenant General Eraq (Yusef Khan-e Gorji) tried to drive the hostiles and stop their invasions in the center of Iran. Moreover, through counseling with the heads of tribes and local ethnic groups, Yusef Khan built a new city in the south of Farahan plain; a city with brick buildings and curbed pathways, which turned into one of the active cities of central Iran in less than 10 years. During a short time, 50 carpet weaving companies were established in this city and, finally, Arak turned into the economic center and connecting cross road of Iran.