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Roman villas in Sicily are a palimpsest that provide a valuable lens through which to examine the evolving dynamics of settlements, spanning from the decline of opulent residences belonging to late Roman elites to the development of Islamic-era communities and beyond. In light of advancements in postclassical archaeological research in Sicily over recent decades, this article seeks to raise pertinent questions regarding the transformations that these villas experienced between the fifth and twelfth centuries. Over this extensive period, the villas underwent significant metamorphoses and endured substantial destruction due to various earthquakes that struck the island during Late Antiquity. In the Byzantine period, post-villa complexes remained central in the management of rural areas, but within a different socioeconomic context. Furthermore, with the advent of the Islamic conquest, new settlement realities emerged, sometimes in connection with the presence of an Islamized population. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Islamic Architecture is the property of International Center for Islamic Architecture and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The relationship between medicine and supernatural practices has a long-standing history. Paranormal medicine has often been considered an alternative response to the limitations of conventional medical approaches. By examining the structural connections between medicine and occult sciences, researchers can gain valuable insights into the discourse of paranormal practices in Iran. This essay aims to introduce and analyze the thematic and content-related aspects of non-normative medicine in three influentialtexts from the middle Islamic period: Daqāiq al-Haqāiq, Asrār Ghāsemī and Herz al-Amān Men Fetan alZamān. The different writing traditions employed in these manuscripts reflect various religious, social, and behavioral aspects, leading to the emergence of numerous non-standard medical procedures. Ancient texts serve as indicative sources in historical research, offering an authentic portrayal of past societies. Examining these manuscripts from the perspectives of medical content and topic reveals three primary approaches: health maintenance, treatment instructions, and disease prediction. The most recurrent medical references in occult science texts involve the use of supplications and Qur'anic verses as the preferred methods for treating abnormalities. This research employs a descriptive-analytical method to explore unpublished historical texts and attempts to interpret a unique perception of paranormal medicine's ontological position in the context of science, offering a fresh perspective on the role of supernatural practices in the past. [ABSTRACT FROM AUTHOR]

In the present case study, the manufacturing technology for glazed pottery was investigated, with particular focus on the great variety of colours and glaze recipes used in Western Anatolia and East Asia and observed in finds from rescue excavation sites in Greece. An assemblage of 40 ceramic fragments dating from the Late Byzantine and Islamic to the Ottoman/Venetian periods was examined for their decoration, surface treatment, and production technology. The peculiarities of the colour recipes applied on the glazed pottery of different assumed origins of production were investigated, focusing on glaze technology and employing colourants. This was achieved by the use of an analytical workflow that considered the compositional details of pigments, slip coatings, and glazes. The chemical evaluation was carried out utilising X-Ray Fluorescence Spectroscopy (pXRF) and Scanning Electron Microscopy with Energy Dispersive X-Ray Spectroscopy (SEM-EDS). Raman Spectroscopy provided information about the compositional variation, and the microscopic examination via Optical Microscopy (OM) and Scanning Electron Microscopy (SEM-EDS) yielded information about the sample stratigraphy of the examined ceramic sections. Through a wide range of colour and glaze recipes, this study of glazed ceramics was able to define and express the essential elements of each pottery workshop’s perception of colour.

In the present case study, the manufacturing technology for glazed pottery was investigated, with particular focus on the great variety of colours and glaze recipes used in Western Anatolia and East Asia and observed in finds from rescue excavation sites in Greece. An assemblage of 40 ceramic fragments dating from the Late Byzantine and Islamic to the Ottoman/Venetian periods was examined for their decoration, surface treatment, and production technology. The peculiarities of the colour recipes applied on the glazed pottery of different assumed origins of production were investigated, focusing on glaze technology and employing colourants. This was achieved by the use of an analytical workflow that considered the compositional details of pigments, slip coatings, and glazes. The chemical evaluation was carried out utilising X-Ray Fluorescence Spectroscopy (pXRF) and Scanning Electron Microscopy with Energy Dispersive X-Ray Spectroscopy (SEM-EDS). Raman Spectroscopy provided information about the compositional variation, and the microscopic examination via Optical Microscopy (OM) and Scanning Electron Microscopy (SEM-EDS) yielded information about the sample stratigraphy of the examined ceramic sections. Through a wide range of colour and glaze recipes, this study of glazed ceramics was able to define and express the essential elements of each pottery workshop's perception of colour. [ABSTRACT FROM AUTHOR]

The western margins of the Lut Desert have long been a crucial hub for cultural exchange, owing to its distinctive geographical location. Dating back to the third millennium BC, Shahdad stands out as a key site in the archaeological studies of southeastern Iran. In 2011, a focused purposive survey was conducted to unveil the settlement patterns of historical and Islamic sites in the west of the Lut. The study successfully recorded 94 archaeological sites, including sites, architectural structures, cemeteries, troglodytic spaces, and rock art spanning from the 5th millennium BC to the late Islamic centuries. The primary aim of this research is to unravel how environmental and human factors shaped the distribution of these sites over time. The primary focus of the study is to analyze the spatial and temporal distribution of ancient sites in the Lut area, as well as the underlying factors shaping this particular pattern. Survey findings revealed that 70 sites were associated with historical and Islamic periods, contrasting with the predominantly prehistoric origins of the others. Furthermore, the research delved into the spatial distribution of historical and Islamic settlements across the cultural landscape of the Lut Desert. It emerged that the Shahdad alluvial fan, stretching along the desert's western edge from north to northeast, served as a dynamic crossroad facilitating exchange from the historical period to the late Islamic centuries, profoundly impacting the evolution and distribution of settlements in the area. [ABSTRACT FROM AUTHOR]

In the present study an archaeometry programme has been developed on a limited number of coarse wares, monochrome, and bichrome glazed ceramics retrieved in the cities of Évora, Mértola, and Silves, located in Western Iberia, Portugal (Gharb al-Andalus during the Islamic period). The goals were to shed light on glazed ceramics provenance, technology, trading, and on the glaze technology applied. For this purpose, a multi-analytical approach was employed to characterize ceramic pastes and glazes using optical microscopy (OM), X-ray diffraction (XRD), X-ray fluorescence (XRF), and a Scanning Electron Microscope coupled to an Energy Dispersive Spectrometer (SEM-EDS). Results evidenced that over the Islamic rule, coarse wares were locally produced at Évora. On the contrary, monochrome and bichrome glazed ceramics were imported from the city of Silves, Mértola, and from unidentified workshops, probably located in southern Iberia. The analysis of decorations evidenced that despite the provenance of the samples, the glaze technology applied was rather uniform over time, depicting a widespread technological transfer in the al-Andalus.

Persian windmills are usually referred to as the earliest windmills in the history of technology. These windmills, well-known for their vertical axle design, are distributed over the Irano-Afghan borderland. This multidisciplinary investigation on windmills and their millstones from eastern Iran shows that there are various types of Persian windmills, despite their similar features. Four clusters of windmills exist in different regions of eastern Iran, distinctive in their construction, mechanical system, and types of their millstones. Three groups from the semi-highland of eastern Iran used natural rocks for their millstone, whereas the fourth group in the lowland applied artificial millstones made by a complex pyrotechnolgy. Functional windmills have been present only in the semi-highland but have not been reported from the lowland since the beginning of the last century. This article sheds light on technical details and the history of this earliest known type of windmill and helps their restoration process by providing an appropriate typology. [ABSTRACT FROM AUTHOR]

Glass ornaments such as bangles are widely distributed along trade routes between the East and West, indicating interactions and exchange between manufacturing and consumption sites. In the Persian Gulf region, numerous glass bangles have been excavated from late 2nd millennium CE contexts, but few of these have been studied with scientific analysis. Here, we report data on 56 representative samples from assemblages found at seven coastal sites of northern Qatar that date between the eighteenth and twentieth centuries CE, analysed by laser ablation–inductively coupled plasma–mass spectrometry (LA-ICP-MS). We identify six different glass compositions and discuss their raw materials and likely provenances, including one group from the Levant, one group from Mesopotamia and another two groups using different plant types as fluxes, with their sand source similar to Sasanian glasses from Central Iraq between the third and seventh centuries CE, and two high-alumina outliers associated with two Indian origins. The paper also compares the Qatar bangles with others from the Islamic world and India to discuss differences and similarities between them. [ABSTRACT FROM AUTHOR]

In the present study an archaeometry programme has been developed on a limited number of coarse wares, monochrome, and bichrome glazed ceramics retrieved in the cities of Évora, Mértola, and Silves, located in Western Iberia, Portugal (Gharb al-Andalus during the Islamic period). The goals were to shed light on glazed ceramics provenance, technology, trading, and on the glaze technology applied. For this purpose, a multi-analytical approach was employed to characterize ceramic pastes and glazes using optical microscopy (OM), X-ray diffraction (XRD), X-ray fluorescence (XRF), and a Scanning Electron Microscope coupled to an Energy Dispersive Spectrometer (SEM-EDS). Results evidenced that over the Islamic rule, coarse wares were locally produced at Évora. On the contrary, monochrome and bichrome glazed ceramics were imported from the city of Silves, Mértola, and from unidentified workshops, probably located in southern Iberia. The analysis of decorations evidenced that despite the provenance of the samples, the glaze technology applied was rather uniform over time, depicting a widespread technological transfer in the al-Andalus. [ABSTRACT FROM AUTHOR]

Introduction The altar is a symbol of a holy place. The tradition of decorating altars, which is repeated as a stylistic form in the Islamic period, is related to the religious philosophical concept that emphasizes the concept of this holy place. Based on symbolism, the center is the supreme example of holiness and pure reality as all other symbols of pure reality (such as the tree of life, the fountain of youth, and so on.) are also located in the center. In this research, the concept of the decorative motifs of trees and vases in the altar is analyzed considering the sacredness of this place. The present analysis seeks to answer this question: what is the relationship between the symbols of water and plants represented in the altars of the Islamic period and their earlier visual patterns in the pre-Islamic art in Iran. Research Method This study is descriptive-analytical in terms of methodology. The data collection method is based on library review, and data analysis was done qualitatively. The principle of evolutionism is based on the fact that every cultural phenomenon should be considered the result of a long chain of changes along a time-space line. Research Findings The intellectual principles of evolutionary theory are based on a belief in an evolutionary line, a beginning, an end, and milestones that can be called moments of leap or fundamental change. In this approach, the shapes and their changes in the works were taken into consideration; it depicted how an art form spread on a territory or a historical aspect. This principle is noteworthy that some components of a certain culture and practices or customs may remain in the same culture for a long time after the transformation of other components. According to Taylor, two important laws about religion and culture exist. The first principle is the unity or the psychological sameness among human beings. The second principle is the pattern of human evolution or intellectual progress over time. The cultural and intellectual evolution of human and the basic homomorphism of the human mind are related to each other. The principles of evolutionism can be analyzed for the symbols of water and trees in Islamic altars. Persian myths have described the two symbolic elements of water and trees in the holy places and considered them to represent the center of the universe and the origin of life, respectively. In the verses of the Holy Quran, these symbolic trees are mentioned and described. The descriptions of the Tubi Tree, the Sidra al-Muntahi Tree, the olive tree along with the description of the paradises with flowing rivers show the place of these symbols in the holy book of the Quran. In these verses, the connection of faith, piety, and goodness with the symbols of water and the eternal tree is evident. In fact, these descriptions of the heavenly book in the form of an allegory, derived from the archetypes, are about the sacred tree and correspond to the evolutionary process of this symbol. The evolution of elements from the ancient texts (the pre-Islamic religious texts), i.e., the symbols of the tree and the water of life, can be seen in the text of the Qur'an, as the most recent religious text. They have found an evolutionary and allegorical form and are continuous with the element of goodness and salvation. In this evolutionary process, a change in the meaning of symbols of the tree of life and the water of life can be seen: that is, a change from eternal life and immortality in the material world to immortality in connection with faith in the metaphysical world. In fact, the symbols have become sublime. Conclusion On the basis of intertextuality, there is no text without a pre-text, and on the basis of the theory of evolution, it can be emphasized that in the field of sacred water and plants, the oldest art forms have been established and continued from the past. These components of Iranian culture have been continued in their original form or along with evolutionary changes in the arts of the Islamic period, especially in altars. The tree of life appears with a tree and plant motif, and the water of life is represented by the symbol of a jar or cup. Based on these documents and the first principle of evolutionism, a mental and religious pattern related to the sanctity of natural elements can be identified in the minds of Iranian people. With the religious transition that happened in Iran after Islam and the domination of monotheism and monotheism, the idea of praising one God and the mystical view of the world, as the signs of the Lord, created the ground for the use of natural symbols of water and trees in altars. This common feature of respect for nature in pre-Islamic Iran, which bore many similarities with ancient civilizations, is a form of human psychological unity in accordance with the first principle of evolutionism. In Iranian altars, the sacred tree is located in the center of the altar, and sometimes it is wrapped in the form of an abstract plant motif on the pillars of the altar. The pot or jar is also at the bottom of the tree or column or on top of it. While the divine verses, which are the sources of blessing and life-giving, are revealed on it. In fact, the jar is the medium of receiving grace from heaven. The evolved forms of plant elements have evolved. Arabesques and khatais replaced the leafy trees of the Sassanid period with systematic rotations, and the jars, at the top and bottom of the columns were sometimes decorated with plant motifs. And this course of semantic and formal evolution in the design of water and tree symbols in the altar is in accordance with the second principle of evolutionism, which means progress and evolution over time. Continuity of prayer at the altar and communication with the Almighty God, accompanied by the symbols of the tree and the jar, is reminiscent of heavenly descriptions of believers’ connection with the heavenly trees, flowing streams, and the cups filled with pure wine from the heavenly streams. [ABSTRACT FROM AUTHOR]

Archaeological and historical sources describe differently the course of events that occurred during the Islamic conquest of Jerusalem. Was the transition from the Byzantine to the Islamic period a short and dramatic event or a long and steady process? This study aims to examine the Islamic cultural influences over Jerusalem during the Byzantine/Umayyad period and later post-earthquake of the 8th century CE. Thus, we carried out a study of Mount Zion's (seasons 2018 and 2019) faunal assemblages, analyzing the species discovered at the site, their demography and distribution between the different architectural contexts. The focus was on evaluating the cultural identity and economic preferences of the local population. The remains we found indicate that the economy was based mainly on caprines, pigs and fish. As the site was located inside the Jerusalem walls, the locals gained their meat supply from the local markets and might have been involved in agriculture outside the walls. Although the site experienced architectural alterations between the two periods, the Christian population remained, and their faunal economy did not change from the Byzantine period till after the earthquake. [ABSTRACT FROM AUTHOR]

The Sasanian Empire was one of the most important periods in ancient Iran and one that experienced flourishingof the Zoroastrian religion. As the official religion in the Sasanian to post-Sasanian period, Zoroastrianism can beunderstood better by studying evidence of the religion’s impact on artifacts such as glassware, coins, silver vessels,pottery, and textiles. This paper shows the importance of “Zoroastrian sacred numbers” on glass fabrication andits impact on a specific type of glassware. Based on his assumption that glassware designs reflect the beliefsof artisans, the author focuses on the number of the facets on the related glassware. To test this hypothesis, theSasanian glassware is compared to other concomitant objects such as royal necklaces and flower petals used inthe Zoroastrian Pahlavi manuscripts. This religion-inspired decorative technique continued into the Early Islamicperiod, during which Shiism strongly preserved the Zoroastrian legacy in glassware.

One of the most popular theories in aesthetics is the golden ratio theory in either theoretical or practical geometry. The golden ratio, the golden proportion which is called the extreme and mean ratio by Euclid, goes by other several various names over history. The golden ratio is well known in the artistic composition and architecture of buildings, statues, and sculptures, as still used today. There are a lot of myths about the golden ratio; Some attribute it to sacred numbers among the Pythagoreans, and some figure out an excellent placement in geometry and architecture for it, mentioning that particular ancient temples and structures were built on the basis of these numbers. The present study aims to examine the written background of the golden ratio through the written heritage of the Islamic period including accessible manuscripts and treatises as primary sources, besides the articles and reports on ancient Greek works, mainly in Greek, Latin, or other languages as secondary sources. In this article, we first explain the background of this issue in the case of ancient Greece, and then we review some textbooks of the Islamic period on the subject of arithmetic or geometry that addressed this theory directly or indirectly. Since this article relies on the Islamic period in medieval and early modern times, only the treatises and some of the efforts spared including the existing written works and the visual arts from the Islamic period to the present century are introduced. Moreover, the special shapes famed as sacred or golden due to their specific geometric properties are described

As a richly-documented historical case study, Islamic period Southwest Asia provides useful insights into the archaeology of mining and metallurgy. Labor, however, is more difficult to reconstruct from available historical sources, and its study requires a more directly archaeological approach. This paper presents a series of approaches to mining and metallurgical labor, drawing primarily on case studies of copper, silver, and gold mines in Southwest Asia, to address issues of labor provisioning and organization, the social identities of laborers, and the ways in which laborers deployed and transmitted specialized knowledge of metallurgical practices. [ABSTRACT FROM AUTHOR]

Subterranean rock-cut architecture is a known and frequently used type of architecture in Iran and the world. This type of architecture is documented with residential, defensive and ritual characteristics and was introduced and well studied in different parts of Iran. Recently, one of the such architectural features was excavated in the Tayhaq region of Markazi province in Iran. This subterranean rock-cut architecture was investigated in 2014. Apart from revealing various architectural spaces, its excavation provided important assemblages of small finds such as ceramic and metal vessels, gold personal ornaments, etc. The site was apparently in use only during the twelfth and thirteenth century AD before it was permanently abandoned. The main purpose of this paper is to provide a look into the excavated assemblages from the site. [ABSTRACT FROM AUTHOR]

Myths are symbolic representations of the human beliefs and perspectives toward the universe, and may undergo transformation throughout time. In other words, the changes and transformations in human society may affect and transform the myths, as well. Changes in religion, the industrialization of the society, and the human achievement of modern knowledge are some of the most significant reasons behind the transformation of a myth. One of the Iranian myths that have undergone such transformation throughout time is the myth of Aredvi Sura Ānāhītā, also known as Ānāhītā or Nāhīd in short. Ānāhītā is a goddess whose name was first mentioned on the inscriptions of Ardishīr II in Hamedan and Shush. On these inscriptions, Ānāhītā 's name directly proceeds Ahūrā Mazdā, and comes before Mitrā (Mihr). The main question in this research is to analyze the transformation of the myth of Ānāhītā and also its reproduction in the Islamic period. Previous research has briefly alluded to these similarities. For example, En Islam Iranien by Henry Carbon is concerned with such issues. The present study attempts to investigate the transformations of the myth of Ānāhītā, using the qualitative method and the descriptive-analytical approach. The results indicate that duo to the existence of similarities between some of Ānāhītā 's characteristics and Shīʿā beliefs, the scene has been set for the reproduction of this Iranian myth. [ABSTRACT FROM AUTHOR]

The Sasanian Empire was one of the most important periods in ancient Iran and one that experienced flourishing of the Zoroastrian religion. As the official religion in the Sasanian to post-Sasanian period, Zoroastrianism can be understood better by studying evidence of the religion's impact on artifacts such as glassware, coins, silver vessels, pottery, and textiles. This paper shows the importance of "Zoroastrian sacred numbers" on glass fabrication and its impact on a specific type of glassware. Based on his assumption that glassware designs reflect the beliefs of artisans, the author focuses on the number of the facets on the related glassware. To test this hypothesis, the Sasanian glassware is compared to other concomitant objects such as royal necklaces and flower petals used in the Zoroastrian Pahlavi manuscripts. This religion-inspired decorative technique continued into the Early Islamic period, during which Shiism strongly preserved the Zoroastrian legacy in glassware. [ABSTRACT FROM AUTHOR]

Tis was one of the most important commercial ports of Iran in the early and middle centuries of the Islamic era. It played an important role in maritime or caravan export and import. Not only is this port less mentioned in historical sources, but also little research has been done on it. One of the archaeological findings of this region is various ceramics from Islamic periods, which are distributed on different parts of the site. Except for brief references in a few sources, there has been no independent research on ceramics of Islamic periods of Tis. Accordingly, the main purpose of this study is to know the economic and social life of Tis port in the Islamic era through study, analysis, and chronology of pottery. The method of this research is descriptive-analytical. The information is collected through field and library studies. According to research, the ceramics of the Islamic periods of Tis, probably belong to the 7-17th centuries, but most of them date back to the 9th-12th centuries. During this period, various types of glazed and unglazed ceramics were used in this area, some of which, such as unglazed red ware and Celadon, were probably imported from near and far areas such as India, China, and others like a group of Sgraffito were domestically produced. [ABSTRACT FROM AUTHOR]

This paper discusses Cordoba as one of the most iconic cities in human history and particularly in Europe. As part of the Andalusia region in southern Spain, Cordoba was the center of many conflicts that helped in shaping the European architecture and the urban fabric. Under the Umayyad rule, Cordoba was the largest and arguably most beautiful city in the World. However, the passage of time has not been very kind to it. Unfortunately, it has suffered from severely diminished of its historical and strategic value. This paper analysed Cordoba’s history through different ages. Then, we focused on the peak of the city when it was under the Islamic rule when it became the center for culture and arts. At the end, we analysed how the city has faced a drastic architectural transformation that was carried out by the Spanish when they took control of the city during the Spanish Reconquista. We found how different cultures and religions throughout history have affected the architectural layers of Cordoba. These layers have exposed either demolish, overlap or dominate of one layer over another layer. Finally, we realized that this conflict created present Cordoba; the strong cultural, economic, touristic center in Southern Spain.

IntroductionIn the present research, the traditional water system and the way of obtaining and exploiting water resources in the past have been studied. To verify the existence of this traditional system in this city, archival documents, which had a significant impact on our understanding of urban development and the water supply network, were referred to. It is the commencement of our understanding of how to use traditional canals and waterways, the signs of which can be recognized in the ancient context. Consequently, the key question was raised as follows: what effects did the water supply network and the traditional water system have on the formation of the spatial organization? In response to this question, this hypothesis was shaped that it seems that the water supply and water distribution network in the city of Sonqor affected the formation and cohesion of neighborhoods from the middle Islamic period onwards. Data and methodThe current research is applied research regarding the purpose of the research method, the data collection method is a case study, and the non-contact method of electromagnetism method has been subjected to a field survey. This method was used to determine the movement of water underground and to locate and prove the existence of springs and alluviums. The determined points of springs and canals as the studied community have been evaluated in a descriptive and non-experimental format. Collecting information from library and field methods and in a non-experimental descriptive format based on documents and ancient evidence, springs, aqueducts and reservoirs were located and identified on the maps using the analytical-descriptive method.Discussion and conclusionAccording to soundings done on the identification points of the springs outside the city, which were checked within a radius of 2 km from the city, the slope of the water flow of the springs and canals along the canal, waterways and streams based on the roughness and height position in the depth of the ground or the ground surface was calculated and measured based on the height of a place above the sea level. The result was that on the eastern side of Danesh Sara and Shah Murad Kariz; on the north side of the Chaman Pashm kariz; and on the western side with Malik kariz and Dara Maleh valleys, the depth of the water flow in the ground is between 3 and 7 meters. Underground water flows from the north of the city to the south of the city, with the slope of the land between 1.5% and 2% of natural alluvium and the water of springs and canals to the lower parts of the city. On the east side of the city, water flows downstream from the Daneshsara aqueduct with a slope of 2%, in the center of the city with a slope of 1.68%, and on the west side of the city with a slope of 1.5%. This procedure can be proven in the vicinity of the northern aqueducts compared to the southern aqueducts and in comparison to the height above sea level. Out of the total number of springs and aqueducts in Sonqor city, 17 points were identified and investigated, out of which 6 points had ancient remnants, and the rest of the studied community were located in the urban context.ResultsFrom the geology and natural geography point of view and according to the field and non-contact EM investigations, the collected information designates that the city of Sonqor was built on alluvial layers. These alluvial layers have changed the earth's surface water path over millions of years. This change has caused the alluviums in the northeast to be higher than the alluviums downstream in the south and southwest. Water appears at fewer than 5 meters on the alluvial layers and is easily accessible to the early inhabitants. Man can build his residence near natural springs by relying on communication and interaction with nature.Consequently, in response to the research question, it can be said that when the city of Sonqor was formed, the most important component that was taken into account was the natural springs that appeared on the alluvial layers in the city of Sonqor. Water harvesting from this spring was done easily. The spatial organization and architecture of Sonqor city are also formed according to the concentration and locational focus of the springs.

One of the most intriguing problems concerning the Kanem-Borno sultanate of the central Sahel between the eighth and nineteenth centuries AD concerns its early intra-African connections. Apart from historically documented linkages with North and parts of West Africa, were there trade and other contacts with eastern regions such as Darfur, the Middle Nile Valley and areas beyond prior to the fifteenth century? Addressing the results of recent archaeological field research conducted in Kanem, Chad, this paper lays the foundations of an answer to that and other pressing questions concerning Kanem-Borno. Because the region concerned is a virtual archaeological blank, the first and foremost goal of fieldwork was securely to identify and describe locations once related to the sultanate. Based on previous studies as well as various new surveys, test-excavations and radiometric dating, archaeological sites undoubtedly associated with early Kanem-Borno were located and preliminarily investigated. Those sites consist of the ruins of fired brick enclosures encompassing fired brick buildings or groups thereof dated to the eleventh to fourteenth centuries. Taking into account the construction materials used and newly available absolute dates, as well as historical data, it is assumed that these sites were élite localities very probably founded and occupied by members of what would become the Sayfuwa aristocracy and related groups. [ABSTRACT FROM AUTHOR]

The scientific importance of the archaeozoological study of 16th‐ to 17th‐century faunal materials from Old Dongola in Sudan cannot be overstated in view of it being the only regular project of its kind on postmedieval material from Sudan to date. The results highlight the dynamics of the sociopolitical transformation taking place at this time. From the point of view of the economy, domestic cattle were the most important species, and there are certain indications in favour of long‐distance trade following mainly a north–south vector and taking advantage of the old early Makurian forts. The archaeozoological data reflect the presence of large homogeneous populations of short‐horned cattle resembling the varieties kept in Meroitic times. Small ruminants held an important place in local consumption patterns; and new species, the camel and the domestic chicken, gained a place for themselves in this period. A much more extensive use of wild game—birds, reptiles and species of catfish—also distinguished the economy of 16th‐ to 17th‐century Dongola. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Historical & Cultural Studies an Academic Magazine is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Farr(ah)/xvarənah-, a key concept in Persian thought and culture which literally means ‘glory’ and ‘splendour’, probably related etymologically to the word xuar/n ‘sun’, but mostly understood as a divine power and glory endowed upon the chosen ones. The discourse formation of farr(ah), through texts belonging to different periods, reaches its full development during the Islamic period, especially in the teachings of Suhrawardī, the well-known founder of the Persian Illuminationist school of philosophy. Based on a qualitative method, the present study aims at classifying and arranging the different types of farr(ah) and also investigates how the Qur’ānic teachings, especially the Qur’ānic divine Names, influenced transformation of the concept of farr(ah) during the Islamic period. Farr(ah) was a royal and divine attribute and occurs in phrases like farr-u-awrang. Burz (the lofty one), warz (Av. varəcah, the vital energy) and bagh (a deity or divine power distributing settled portions and deserved fates, Sans. bhaga) may be mentioned among the other important words and notions accompanying the notion of farr(ah). Major types of farr(ah) are as the followings: farr-i kiyānī (royal splendour attributed to virtuous kings), farr-i Īrānī (showing that farr(ah) corresponded not only to the concept of royal fortune but also to that of ‘fortune’ in a more general sense), farr-i zartusht and farr-i mūbadī (fortune and splendour attributed to the priestly class). As a magic force of luminous and fiery nature, the notion of farr(ah) closely accompanied the key notions of ‘beauty’, ‘wisdom’ and ‘power’, hence, it may manifest itself through an interconnected network of living beings, including animals and plants, as well as non-living objects. As a result of the promotion of equality and hence removal of Sassanid social classes during the Islamic period, the concept of farr(ah) – influenced by the Qur’ānic divine Names and Qualities including Mercy and Light alongside the key notion of Sakīna (Spirit of Tranquility, divine Presence and Indwelling) - transformed into a more mature and rich form.

Excavation at the site of Kharaib el-Desht on Failaka Island, Kuwait, began in 2013 and continued in 2015 and 2016. The second season focused on the northwestern part of the site, namely Areas 1 and 4. In the third season, work also encompassed the southeastern part of the site, Area 3, where the exploration of a stone structure was resumed. A fragment of a residential complex was also unearthed in this area. Test trenches, opened inside the stone structure and below the foundation level of the residential remains, confirmed the existence of an earlier phase, predating the Desht settlement.

About four hundred years Arabs, and at least a hundred years Persians are known tocreate and develop terminology related to Islam before the Turks. Despite the Turks were faced with a ready-made religious terminology when they accepted this religion, they converted intoTurkish language these in the initial Islamic period works. The same effort is also seen in Qur'an translations and other works. Words existing in Turkish like 'Bayat, İdi, Ugan, tapug, etc.' Were used in lieu of terms 'Kadim, Rab, Kadir, ibadet' respectively. In Qur'an translations, also words covering the meaning of the specific name "Allah" were used. In this study, the 'Esma'ül-Hüsna' which is consisted of the 99 holy names of Allah different translate into Turkish types are investigated. [ABSTRACT FROM AUTHOR]

This paper discusses Cordoba as one of the most iconic cities in human history and particularly in Europe. As part of the Andalusia region in southern Spain, Cordoba was the center of many conflicts that helped in shaping the European architecture and the urban fabric. Under the Umayyad rule, Cordoba was the largest and arguably most beautiful city in the World. However, the passage of time has not been very kind to it. Unfortunately, it has suffered from severely diminished of its historical and strategic value. This paper analysed Cordoba's history through different ages. Then, we focused on the peak of the city when it was under the Islamic rule when it became the center for culture and arts. At the end, we analysed how the city has faced a drastic architectural transformation that was carried out by the Spanish when they took control of the city during the Spanish Reconquista. We found how different cultures and religions throughout history have affected the architectural layers of Cordoba. These layers have exposed either demolish, overlap or dominate of one layer over another layer. Finally, we realized that this conflict created present Cordoba; the strong cultural, economic, touristic center in Southern Spain. [ABSTRACT FROM AUTHOR]

The Urbanization of Islamic period, which affected by Islamic beliefs, differed from that in Sassanid period. This research endeavors to reveal the perspective of economic atmosphere of Islamic cities in region of study subject. Such perspective has been provided by employing the documents and written historical information in Muslim geographers' books based on historical approach. Furthermore, such research investigates not only the effect of geographical elements on the inhabitant's livelihood from 10th to 15th century with geographical dispersion of Iran's south- western zones but also the influence of governments on economical and livelihood perspective of such cities in Islamic period. The natural, political- cultural reasons, secure commercial roads and governmental policies had a significant impact on the means of livelihood. The available geographical and historical texts have offered credible evidence of the explanation of the elements such as urbanization, agricultural, gardening, industry, trade and urban services in such period with a social perspective of such cities.

In landscapes that are extremely sensitive to small environmental changes, like some Mediterranean areas, archaeological contexts could present some problems to their interpretation and evolutionary reconstruction. This is the case of Los Pedregales archaeological site, located in the Hoya de Huesca (NE of Spain), where several stone mounds of unknown age and function were found in an extensive badland. The geomorphological, edaphological, and archaeological study, together with radiocarbon and OSL datings and contextualization into the geomorphological regional framework, made it possible to interpret these structures and to establish an evolutionary model. It was determined that they were silos excavated in Pleistocene sands and silts (Unit 1) during the Visigothic and Early Muslim epochs (6th-7th centuries), and that they were later filled with limestone blocks. Successive aggradational and degradational stages (Units 2, 3 and 4) during MCA (Medieval Climatic Anomaly) and LIA (Little Ice Age) periods covered and incised the area, leaving the shape of positive structures included in the badland. [ABSTRACT FROM AUTHOR]

Ribāṭ is one of the prevalent sets of fortified constructions in the Islamic world. The North African coastal frontiers contain various fortifications, erected over earlier Christian sites and close to the ruins of earlier Christian monasteries. A "traditionalist" opinion maintains that these ribāṭ s were monasteries or convents for ascetic warriors, among which Monastir (al-Munastīr) is believed to be the oldest in Ifrīqiya. A "revisionist" opinion describes these sites as fortifications with no ascetic purpose, functioning as places of refuge or as trading posts. Both positions cannot be fully accepted, because the case of the ribāṭ Monastir shows how the endowments linked to the ribāṭ s in this geographic area merged both the ascetic and defensive purposes. It will be argued that one purpose does not rule out the other, because both seem to have been two distinct coexisting aspects of the same multifaceted institution. [ABSTRACT FROM AUTHOR]

Belâğat ilminin meânî tabirlerinden olan îcâz lügatte, az sözle çok şey anlatmak veya sözü kısa kesmek manalarına gelir. Belâğat ilminde ise, kelimelerin manayı ifade edecek ölçüden az olmasıdır. İtnâb ise lügatte, sözü uzatmak veya sözü abartmak anlamlarına gelir. Belâğat ilminde ise, lafzın manadan fazla olmasıdır. Îcâz ve İtnâb Câhiliyye döneminde ortaya çıkmış İslam’ın ilk yıllarında belirgin bir şekilde kullanılmış ve Abbasi döneminde ise kavramlaşarak edebiyat sahasında konu edinilmiştir. Îcâz ile itnâbın birini diğerinden üstün görmek doğru değildir. Çünkü her birinin kendine has kuralları vardır. Yerinde kullanılan itnâb, kendi yerinde kullanılan îcâza benzer. Bunlardan birinin mutlak olarak üstünlüğünü savunmak temelden yoksundur

Few archaeobotanical studies have been undertaken on Islamic period sites in eastern Arabia. Excavations conducted by Dr. Axelle Rougeulle (UMR 8167) at Qalhāt in the framework of the Qalhāt Project, have provided the opportunity to improve our knowledge on plant consumption and supply strategies. Samples from the workshop B39 (14th -- 16th century AD) excavated in 2014-2015 have provided a substantial amount of seed and fruit remains that are the object of this study. First, the distribution of plant remains within B39 provides us with hints to the use of the different spaces. Thus it is suggested that some domestic activities such as food preparation and the cleaning of crops prior to their consumption took place in room E. Most of the remains correspond to crops of tropical origin such as Asian rice (Oryza sativa), finger millet (Eleusine coracana ssp. coracana), mung bean (Vigna cf. radiata), mat bean (Vigna cf. aconitifolia), cowpea (Vigna unguiculata) and sesame (Sesamum indicum). Their presence at the site raises the question of their origin, either as imported goods or crops cultivated locally. In the case of an importation, the Indian subcontinent seems to be the most probable centre of origin although other regions, notably Yemen, may also be considered. Further, we discuss the possibility for the introduction of tropical crops into local agrosystems present near the site. [ABSTRACT FROM AUTHOR]

The skeletal remains of seven individuals (five non-adults and two adults) were recovered during an archeological intervention in the township of Carnide (Lisbon, Portugal). Funerary anthropology strongly suggests that the sample is from the Medieval Islamic period (8th − 12th centuries AD). This report presents a case of chronic osteomyelitis in a non-adult individual. The diagnostic is substantiated by the presence of pathognomonic signs of osteomyelitis, including the presence of cloacae and a sequestrum in the left tibia. The bone infection is discussed in the context of inadequate socioeconomic conditions. This case from a relatively unfamiliar chronology and cultural context supplements the uncommon paleopathological descriptions of osteomyelitis in non-adults from historical populations. [ABSTRACT FROM AUTHOR]

Knowledge about human subsistence and the role of animal economy in the Islamic period of south-east Arabia is still sketchy. The analysis of faunal remains from the coastal fort at Luluyyah (Sharjah, UAE), dated to the late thirteenth and early fourteenth century CE, provides some information. People depended on marine resources and domestic animals, a trait observable in the region since the Neolithic. Livestock breeding was not particularly developed. Judging by the distribution of their skeletal remains, the animals were slaughtered at the fort, implying that they either lived there or reached it alive. [ABSTRACT FROM AUTHOR]

The analytical study of 63 unpublished clay lamps allowed us to review all the existing typologies of a crucial period for the Egyptian lamp workshops, i.e. from the late Byzantine times to the Islamic era, paying special attention to the transition types and to the very first Islamic lamps. We discuss here the categories of lamps fitting perfectly the established typologies, as well as the categories for which the existing classifications are not satisfactory. The second aim of the article is to focus on the influence of the Near Eastern production and imports on the Egyptian lamp manufacturers, mainly during the Byzantine-Islamic transition period, which is an important key to understanding lamp types that will often have a very broad expansion, from Maghreb area to all Eastern Mediterranean and the Black Sea shores, influencing even Byzantine manufacturers.

The symbol of invisible character is visible in an appearance that initiated a crucial role in men life with the creation of human being and start of the thinking. Symbols are in various forms including animal, plant and geometry, out of which animal sym- bols attained significant position in different periods of man life due to similarity of human and animal. Through assessing various animal symbols in each period, a ho- rizon can be obtained of intellectual viewpoints of that period. From among different periods of history, animal symbols existing on the potteries of 3rd and 4th century AH in Iran are the subject of the present study. In the mentioned centuries, the designs of the animal symbols on the potteries are not drawn attentively. Among the paintings on these potteries animals like horse, goat, fox, falcon, camel, lion, pheasant, partridge, dove, fish, hoopoe and cheetah are used. In this study, the reason is discussed for the symbolic use of these animals. The aim of the study is theoretical which is imple- mented in an analytical-descriptive methodology by the use of documents. The goal of this study is identifying the beliefs and views of the pottery artists of the period. The results show that large numbers of animal paintings are used on potteries in 3rd and 4th century AH.Among the paintings, both real and imaginary animals are observed. Each of these paintings is a symbolic indication of a particular concept in human life. .Certain paintings are designed attentively and some others are weakly designed