Studies

ANCIENT HISTORY

PHENOMENOLOGY OF
CHOGHA ZANBI¯L ZIGGURAT
Abstract: Phenomenology in archeology is an interpretive method that
addresses the existential philosophy of memorial sites as well as rational
and better understanding, with regard to their manifestation. In this paper,
phenomenology, as a methodology, examines the most prominent site of the
historical period of the Middle Elam, which has a world-class value. Chogha
Zanbı¯l gave the people of Elam a fundamental sense of rootedness. The
placement of the Ziggurat at the central point, the core and the heart of Dur
Untash, also manifests the significance of religion in the Elamite era. The
Ziggurat affected the personal and collective circumstances of the people of
Elam and gave objectivity to their religious beliefs. This objectivity met the
most basic needs of the Middle Elam’s people, and this meaningful experience
was the basis for his “being”. This essay studies Chogha Zanbı¯l Ziggurat using Behrouz Afkhami
qualitative and phenomenological interpretation methodology, and concludes University of Mohaghegh Ardabili
that the purpose of Untash Napirasha in making this great work was the bafkhami@uma.ac.ir
permanent transfer of the religious center from Mesopotamia to Elam, the
subjugation of the people and the sustainable propaganda for religious-
political ideologies.
Keywords: Phenomenology, Archaeology, Chogha Zanbı¯l Ziggurat, Middle Elam. DOI: 10.14795/j.v6i1.355
ISSN 2360 – 266X
ISSN–L 2360 – 266X
INTRODUCTION
henomenology in archaeology is an interpretative method developed

P by British post-processualist archaeologists. Phenomenological

anthropology derives its theoretical and inspirational views from
the existentialist philosophy of Edmund Husserl and Martin Heidegger.
This approach is based on the assumption that there are global similarities
in the human spatial perception since the human bodies have the same
configuration and we can assume that all human beings generally have the
same spatial perception. So, earlier human beings have created their spaces
to reflect their behavioral aspects, as we do. If we accept this presumption,
the phenomenological approach can give us insights into the experiences
of prehistoric and historic people, and the intuitive perceptions and the
life worlds that they have presented. Phenomenological archaeologists
understood themselves in that space and understood what people did at that
particular time, through the landscapes and architecture1. Phenomenology
is the way in which every object, event, experience and position that human
beings can see, hear, touch, recognize, or understand, or can live in, may
be a subject for a phenomenological inquiry2. Phenomenology is literally
the study of phenomena of any kind and their description, with regard to
their manifestation, before any valuation, interpretation or value judgment3.
Phenomenology is a method for describing the immediate and direct
location of things and the environment; a way in which one can hope for a
perception without any presupposition and prejudgment; and a method for
escaping scientific, religious, metaphysical and psychological presumptions
1
VANDYKEK 2013, 5909.
2
PUR JAFAR et alii 2011,14 .
3
EMAMI SIGARUDI et alii 2012, 57.

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Studies
snare4. Every structure has an expression in its own deep buildings9. He ruled for about 40 years (1340-1300 BC). He
meaning, which affects the semiotics, and these signs must established relationships through the marriage with the
be perceived and interpreted. Phenomenology is in principle Egyptian Pharaoh of Akhenaten or Amenhotep IV, the Hittite
a philosophical interpretation, rather than an architectural. King SUPPILULIUMA I, as well as with the daughter of the
In the history of Iranian archeology, the phenomenological Babylon King of Burna-Buriash II10.
approach has not been very relevant. The purpose of this
article is to introduce and present a new interpretive method CHOGHA ZANBI¯L ZIGGURAT
to Iranian archeology with the phenomenology of Chogha In the local dialect, “Chogha” means abnormal hills,
Zanbı¯l Ziggurat as one of the sites registered in the World and “Zanbil” means the basket, and since this site was in the
Heritage List of Iran’s Historical Period5. form of a reverse basket before drilling, they called it Chogha
Zanbil; it was also referred as the trash hill11. Some scholars
RESEARCH METHOD like F. Vallat, believe that the word Chogha Zanbı¯l is equal
This article has been prepared in a qualitative to the Syrian-KUK, which is mentioned in the inscriptions,
way. In fact, it is an interpretive research based on a and later it was called Kizzum in Susa. Generally it means
phenomenological interpretation method conducted as a the altar12. The Ziggurat (Ziqorat) is an English word for the
descriptive-analytic study, with the aim of understanding word “Ziguratou”, which has an Akkadian root and means
the reasons for the ancient site of Chogha Zanbı¯l existence. climb to the sky. The word Ziggurat was used to refer to a
Data collection was performed through historical documents temple in Babylonia and Ashur civilizations. The temples
and ancient evidences. were made in a staircase pyramid form13. In the dictionaries,
the word Ziggurat has been meant “height”14. The people of
BACKGROUND Elam and Mesopotamia often put their gods in sacred places
The phenomenology has been widely noticed in called Ziggurat, which were multi-story and stair-shaped
various disciplines, especially in architecture, but it is not monuments, and prayed them during special ceremonies.
common as a methodology in archeology. Of course, the great Architecture in “Sumer” served temples and vice versa, the
men as Mulla Salahi in a paper entitled “Phenomenology of Egyptian architecture was used to serve as the tombs of the
the universality of the good name and its aesthetic aspects” Egyptian kings15. The mountain in the mythological thoughts
published in the Nygare journal6; emphasized the importance is the position of the gods. Indeed, the refuge of the gods to
of this approach in archeological studies. Qoddusi Far et the mountains and their reproduction on the mountains and
al. have studied the role of everlasting wisdom and nature their inhabitance on the mountain from the ancient times
in the architecture of the temples of the world7. Nothing represent the significance and sanctity of the mountain;
Particular has been done about Phenomenology of the but in the Sumer and Babylon territory in the south of the
Chogha Zanbı¯l. The only written text in this regard is that of Mesopotamia, the worship houses were built as mountains,
Lantus, who examined the test of environmental psychology due to lack of significant mountains; so the high multi-
method through a case study on the mid-Elamite city of, story Ziggurats, pyramids and temples were everywhere
Dur Untash8. Several papers and books have also devoted to a symbol of mountain in general, and the symbol of the
the architecture of the Chogha Zanbı¯l Ziggurat memorial, holy mountains of the Paleolithic mankind in particular16.
in terms of describing and explaining the structure and The square, rectangular and cornered geometric shapes
application of the decoration, including the works of are reminiscent of human shelter17. The Chogha Zanbı¯l
Ghirshman, 1966, 1968; Charpinet and Joannes, 1992; Pottes, Ziggurat has unique features in terms of vision, location and
1999; Ghirshman, 1996; Hinats, 1992, which have been often centrality. Untash-Napirisha says about the construction of
referred and used in this research. Chogha Zanbı¯l: “I built a Ziggurat that had not been made
by any of the previous kings, and I gave it to the gods of the
UNTASH-NAPIRISHA Humban and Inshushinak, the guardians of the religious
Elam is the first Iranian empire that ruled from district”18. Untash-Napirisha got great credit with organizing
around 2700 BC to 550 BC in the area, where is now the religious institutions and the establishment of the holy
provinces of Khuzestan and Fars. Elam has been the gateway city of Chogha Zanbı¯l, at 7.5 km south of the his birthplace
to import materials and resources to the urban centers of the Deh Nou, and offered them to the gods of the lower and
Mesopotamia. About 1850 BC, it changed into great kingdom upper territories. The city had a nesting fence with various
and reached a political maturity. Less than five generations passages and a Ziggurat inside the central fence, made up
of the Elamite rulers had Kassit wives or mothers or both of millions of bricks of clay and probably 53 meters high.
of them. One of the most important kings of the Igihalki The strong alliance between the Kassites and the Elamites
dynasty (1400-1200 BC) was Untash-Napirisha, the great was a good reason for Elamites to claim Babylonian throne;
king of Anshan and Susa, the greatest builder of the Elamite 9
GHIRSHMAN 1966, 27; LANTOS 2013,140.
10
history and the maker of the Chogha Zanbı¯l Ziggurat, the JAVIER ALVARZ 2013, 2349; VALLAT 2013, 2351.
11
GHIRSHMAN 1966,10; DE MECQUENEM 1953, 1; LANTOS 2013, 140.
city of Untash and constructer of a number of religious 12
LANTOS 2013: 140.
13
REED 2010, 56.
4 14
SHIRAZI 2010, 125. ANVARI2002; quoted from MOUSAVI HAJI/KAIKHAEI 2007, 171.
5 15
WHC.UNESCO, 2015. ZAREI 2000, 13.
6 16
MULLA SALEHI 2016, 76-64 . FAZELI/KAIKHAEI 2006, 107.
7 17
QODDUSI FAR et alii. 2012. ZEINALI ONARI 2015, 13.
8 18
LANTUS 2013. SARRAF 2011, 27.

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Fig. 1. Reconstructed Image of Chogha Zanbı¯l Ziggurat19

Fig. 2. Reconstructed plan of the Chogha Zanbı¯l Ziggurat20

19 20
19 20
SHISHEGAR 2010, 87. POTTES 1999, 256.

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Studies
the collapse of the Kassites in 1155 BC led to the removal architecture of the temples and its relationship with nature,
and bringing of the trophy, including the Statue of Morduch, including the naturalistic approach with a sacred look on
Stele and the Hammurabi Rules and famous stele of victory21 elements of nature and placing the temple in relation to the
.This Ziggurat has been registered in the UNESCO’s World elements of nature29. In the Elamite religion, we are witness
Heritage Sites List in 1979 by assigning World Heritage of the worship of the elements of nature as god and the
Convention standards 3 and 4 as a feature of outstanding goddess, including the common god of Sumer, Babylon and
global and unique character, which represents a unique Elamite, god Ninurta, which means in Sumerian language
cultural tradition and a unique example of memorial “god of the earth”, he is the son of Enlil, the god of air and
architecture22. the supreme god of the gods. Another god is the god of Hum
ban. He is famous as the god of heaven in the mythology of
RELIGION, NATURE AND ARCHITECTURE Elam30. Regarding the forces in the nature and considering
Heidegger expresses the initial and basic distinction them as gods, P. Dumir Shiki analyzes the role of the serpent
between the concepts of “the earth” and “the sky”, and in Elamite’s religion as” the god of the snake and the jumbled
states: “Earth is a bear of blessings, cultivated with its water, that the great god; the national god of Inshoshinak”31.
fruits, preserving water and rock, plant, and animal ..., the The same naturalistic approach is found in the Chogha
sky is the path of the sun, the moon, the place where the Zanbı¯l as a mountain. The horned crown was also one of the
stars shine, position of the year’s seasons, the rising and most important signs of the divinity of the gods of Elam32.
the setting of the day, and the darkness of the night, are the Regarding the religious community, the kings of Elam made
mildness and harshness of the air ....23 In the archetype of great efforts in building temples and Ziggurats and donated
legends, myths, and the ancient literature of nations, there them to the gods33.
are themes that hold the concept of between the earth and
the sky. Between earth and sky is a concept that man faces OUTLOOK
in a variety of ways and in different places: on high pillars, The nature of phenomena can be achieved not through
elevating palaces and temples, sanctity of the mountain, abstraction but through intuition34. In Mesopotamia, the
respect for rainbow, praise of fire smoke24. Nature has been temples were a sign of the great human efforts. Temple
an important element in religions with a distinct position building was a volunteering and cooperative job. Temple was
in ideologies. Each religion has an independent ideology considered as the god residence. Each citizen was dependent
associated with metaphysics, which specifies the identity on one of the temples of the city. The Ziggurats, as popular
of that religion and defines its dominant worldview in the and religious bases, enjoyed a special feature and sense of
attitude to different categories. There are also quite different power in the ancient community; and in their structure,
views in various religions, lands and times, which led to generally, the privileged positions were distinguished,
differences in how their architecture treated the natural because they should be seen from a distance and in this
environment25. In the prehistoric era, art had a close bond way the gods’ spiritual presence, power and glory were
with magic, but with the advent of the Sumerians and the exacerbated among pilgrims, and therefore they found
onset of history, the ancient magic gave way to the religion of special shape and form in every part of the world, given the
the gods and maliciousness as representatives of the forces of geographical location and type of material35.To build every
nature; thus, religion overcame the life and form of society, house, palace, and temple, it is necessary to lay bricks from
and determined the way of its expression and its display in the ground and go to heaven. The Mesopotamian Ziggurats,
architecture and art26.From Eliade’s point of view, when an the Egyptian pyramids, the Maya temples, and the Pagodas
uplifting tree that binds the earth to the sky was cut off or the have risen in the main direction that is the same as the sky.
mountain to the sky was flattened, then the paradise phase These buildings were considered as links between the earth
ended, and man entered his current condition. The upper and the sky. In the construction of holy buildings, there is the
regions, which are not accessible to man took the place of thought of being built in the center of the earth, and there is
stars, divinely dignity and absolute reality and endurance27. a concept of passing from the earth to the sky. Blending the
Some natural objects such as sacred rocks and mountains heaven and the earth is the beginning of more distinctions
as well as man-made features found symbolic functions. between “things”. Thus, the mountain belongs to the earth,
In Shinto’s religion, the natural objects such as rocks were but it transcends the sky36. According to Mircea Eliade,
commonly referred by living things characters, such as the heaven and height are of sanctity, because man has no access
“wife rocks” in the Futami-ga-ura near Ise, or the standing and they belong to beings superior to humans37.The pilgrim
stones in Carnac in Brittany and Stonehenge in England, approaches the center of the world through ascending the
which are full of symbolic meanings. Geometric shapes such temple or Ziggurat, and when he/she reaches the highest
as circles, triangles and squares have had a symbolic function floor, separates from all other classes and separates from the
in all cultures28.There are several approaches concerning the
29
QODDUSI FAR et alii 2012, 41.
21 30
JAVIER AlVARZ 2013, 2349. SARRAF 2011, 20-21.
22 31
WHC, UNESCO: 2015; WAFADARI 2008, 265. CITED IN SARRAF 2011, 8.
23 32
Cited in SCHULTZ 2009, 13. SARRAF 2011, 7; HINENTS 1992, 65.
24 33
DEHGHAN et alii 2011, 90. SARRAF 2011, 6-11.
25 34
QODDUSI FAR et alii 2012, 37-39. EMAMI SIGARUDI et alii 2012, 58.
26 35
GOSHAYESH 2007, 14. RAHBAR GANJA 1997, 50.
27 36
ELIADE 2004, 58. NORBERG SCULZ 2010, 4.
28 37
GUNG 1970. ELIADE 2006, 38.

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unobtrusive space and enters into a homogeneous and pure to the people has taken place. The Ziggurat was indeed an
land38. At the entrance of any place, what is first shown to the event that bonded the people and the earth and the sky, and
observer is the body and the image of that place, which, in in the vast plain of Khuzestan, it revealed the structure of
general, depicts the general characteristics of the place for the the existence for the people of Elam.
viewer. Generally, each location has characteristics that reflect
the personality of the users in that location. At the entrance SPACE
to a city, a rebellious figure represents the magnificence and Space has the concept of "up and down, before
courage of the citizens, and a simple, unpretentious and and after" and is used with prepositions like in, out, and
reclined body on the surrounding environment, reflects the, above; and the location attribute is accompanied by a
simplicity and spartanism of the people of that city. In the “word” (possibly adjective), which can reveal the “nature of
psychology of the environment founded by Lynch, urban place” and a way of “identity and meaning perception” in
aesthetics, symbiotic and topology have been emphasized. architecture and habitation45. Part of our peripheral space
The images produced by the environment, appearance has a lot to do with today’s livelihood and is close to our
and the unique and immediately distinctive physical minds and our present life, but there is also a part of life like
elements of the Chogha Zanbı¯l, the following description the ancient environment space and ancient artifacts that
can be presented: asphalted and oblique roads, canals and have come to us from the past. These spaces exist in modern
temples39. The number of gates, walls, Ziggurat floors, culture under the title of cultural heritage in the context of
large enclosures and entrance gates sculptures represent the nations and tribes life. Since space is created through
the constructive concepts of boldness and rebellion of the the construction of place, the existence of dual space creates
building. McMahon states about appearance and the figure; dual location. Dual location is the result of formation of the
“Specifically, in the ancient Mesopotamia, too large public boundary between the two worlds of life belonging to two
buildings refer to control of both space and people. Often places, and dual location is the result of presence outside
adjusting the symmetric plans and reflection of controlling and inside the ancient place46. For example, Chogha Zanbı¯l
on the behavior of the employees is predictable. However, Ziggurat was in a different space in 3250 years ago, which is
the remaining interpretations are based on simple plans “40. different from today’s space. So, when daily life and its world
Holy places not only represent acceptance, but also provide of life are different from the ancient place and its world of
clear and refined ideas that connect that place to the cosmic life, the understanding of this world is not possible through
arena. This state of affairs is perfect in the church, mosques, the present experience, otherwise any perception would be
temples and Ziggurats. The massage of the monuments mythical and vague. The archaeological theory presented
architectures about power and function are read most readily. by Johansson appears to be the past discovery (often in a
They are not just written messages, but they are the views personal way), the use of concepts, ideas borrowed from
based on the integration of a rare multi-sensory perception other principles, or philosophical views more or less Related
or movement that discover users’ experiences. In the first to archeology or even based on personal- sensational
and second millennium BC and the historical periods of Iran experiences47. Such as using the intuitive and animism force,
and Mesopotamia, there were large and important buildings with the use of the apparent and structural aspects of the
such as the NEBUCHADNEZZAR Palace in Babylon and the memorial heritage. Phenomenological archeology is based
Chogha Zanbı¯l Ziggurat. In addition, ideological, political, on the assumption that there are global similarities in the
and social information could be transmitted through humans’ perception of space48. Space is not, of certain, a
symmetry or distinct architectural features, such as wall high new term in theoretical foundations of architecture, and it
relief or inlet face. In Mesopotamia and the Elam temples can have a lot of meanings. In the common literature, we
were built on mountains using clay materials. They would be can distinguish between two applications: space such as
so great that could be seen from afar and emphasize their 3D geometry and space as perception domain .According to
power in order for a society to live in its support easily41.The Mircea Eliade, water makes the place meaningful and holy.
afar read from the architectural temple and analysis of the Holy places act as “centers”. They act as objects of orientation
“appearance and external face”42 and human exposure to that and harmonization of mankind and form the spatial
building may be perceived for a moment in its entirety and structure. Thus, concerning the human understanding of
perception if being within it43. In the middle of the natural the nature, the roots of the space concept are considered as
and vast Khuzestan plain, with the presence of Dez River a system of places49. Geographic characteristics and, more
derivatives44. It was the Chogha Zanbı¯l Ziggurat, which importantly, the will of Untash Napirsha have made the
gave the Elam people a sense of radicalism. The placement Khuzestan plain and the Chogha Zanbı¯l Ziggurat a world
of Ziggurats at the central point, the core and heart of the center for Elamites. The city of Dur Untash was composed
Dur Untatsh is a sign of the fundamental importance of the of different parts; the Ziggurat is in the middle of the city
religion during the Elamite period. The transfer of strategic like a hill, which plays the role of a separator and connector
concepts through the symbolic configuration of the Ziggurat among the people of the middle Elam. Despite the apparent
38
ELIADE 2006, 65.
affectability of the Ziggurat from the neighboring Ziggurats,
39
LANTOS 2013, 142. the Chogha Zanbı¯l Ziggurat has its own authenticity and
40 45
MCMAHON 2013, 163. MAHMUDI NEJAD et alii 2008, 289.
41 46
GROUP 1993. ZEINALI ONARI 2015, 6-7.
42 47
NORBERG SCULZ 2010, 4. COUDART 2006, 132-138 .
43 48
ZEINALI ONARI 2015, 7. VANDYKE 2013, 5909.
44 49
MOFIDI-NASRABADI 2010, 260. NORBERG SCULZ 2010, 48.

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unique attributes, which proves the power of the people Description of this monument in terms of the calendar
and the spirit of its location. However, during the history and the operation of the archaeological astrology is a
of the new and middle Elam, Ziggurat has not remained new category established by Ghiath Abadi. According
as a commissure for Elamites, and the kings after Untash to him, the three monuments around Chogha Zanbı¯l
Napirsha did not attempt to develop and preserve Chogha form on the whole one integrated complex .It is
Zanbı¯l Ziggurat and Dur Untash city. actually a solar observatory or a sunny calendar to
measure the sun’s rotation, and consequently to keep
PLACE the count of the years and extracting the calendar and
Place is a space that is meaningful for a person or identifying the first and middle days of each season
group of people. This definition is expressed as “place = or the equinoxes of spring and autumn as well as the
space + meaning”. Meaning is a special psychological task; summer and winter revolutions56.
therefore, meaning brings the basis of existence. The most However, Schultz has stated that culture is based
fundamental need of human is the meaningful experience on objectivity. Man is rooted in reality by culture57. The
of his being50. objectivity posed in Ziggurat enriched the beliefs of Elam
Rolf argues that without a comprehensive people. Therefore, its importance is not restricted only to
understanding of the place, which encompasses human the geography and prospect, but its architectural structure,
specification, it is difficult to explain the cause of being including the Ziggurat floors and enclosed walls, has shaped
particular for some places. So, before we provide a solution, the point of significant contrast for the Elamites’ perception
we need to learn how to describe. Place is a part of a space world. The passages and narrow stairs of the Ziggurat were
that has possessed its own identity through the factors real “inner worlds” that were linked to external relations
inside it; so, any object that is located in one place needs in the uppermost floor. To reach the upper story, one must
space51.The location of the temples in many religions, were passes from other floors. The number of gates signifies the
determined based on the geographical characteristics; the importance of different Ziggurat directions, and this has
selected sacred space and the natural features as well as in given rise to openness to the general public. The Ziggurat
relation to some natural elements, such as water, mountain is like a figure in a natural plain, whose four directions are
and sun52. Berg Schultz’s divided light location attributes into similar without any prominent and distinctive positions. The
three categories: natural attributes, spiritual and immaterial enclosure of the Ziggurat has been affected by the nesting
attributes, human attributes, qualities of objects and walls, which have been built with bricks as an Elamite
materials. Human attributes refer to social and behavioral tradition. The walls are clear answer to the challenge of
relationships and interactions, and spiritual attributes refer Khuzestan plain and make living in a vast and open land
to human values and beliefs, not as abstractions of natural possible. The Ziggurat and ultimate platform is a protected
or human phenomena. Since architecture has the language world in which life was formed through sacrifice. The use of
of meaningful shapes, paying attention to the attributes of colored glasses, both green and blue, and ... is a residential
any building or architecture can make us familiar with the pattern that is perfectly the answer to the challenge of the
soul and the mean i ng intermixed with the things possess life in desert; therefore, the architecture of the Chogha
natural and divinely nature53. The daily experience indicates Zanbı¯l Ziggurat, as the Ur Ziggurat architecture in
that different ac t ions require different environments to Mesopotamia, has a single style, with a difference: Foreign
appear in a persuasive way. Accordingly, towns and houses and external elements have met the local spirit and created
have been formed form a mass of specific places. Places a complex set of meanings. From the point of view of the
with different characteristics may have different functions, character, they chose a place to build a Chogha Zanbı¯l
such as a “protective” club, a “functional” workspace, etc.54 Ziggurat, which has different meaningful things, such as
given this description, a temple or Ziggurat should be a safe, the derived water from the Dez River and a vast perspective,
relaxing, protecting, and magnificent place, and a position which could be an “invitation” by making the Ziggurat. The
for realizing t h e wishes and connecting to the existence conditions provided by Untash Napirsha in Dur-Untash were
source. the most important means for objectifying the religion and
There are several theories about the causes of the worshiping the king’s protecting gods. The strong quality of
creation of the Ziggurats: the place in the Khuzestan plain affected Elamite people.
1. The role of Ziggurats as a kind of silo that keeps and The horizontal extension of the land, the branch of the Dez
dry plants on top of these high-rise buildings for the River, the endless sky, and the burning Elam Sun, have all
sake of protecting them from spring destructive floods. created a powerful and unique environment. In the vast
2. The Ziggurat is a type of artificial mountain, built as a plain of Khuzestan, the Ziggurat, like the oasis invited the
human habitat, because the Sumerians originally lived people of Elam to “gathering”, “living” and “inviting others”
on mountains and highlands. and brought forth a dynamic life.
3. The Ziggurat is considered as a ladder to the heaven,
which made worshipers closer and closer to God55. CENTRALITY
50
NORBERG SCULZ 2010, 234. Heidegger considers the fence and confinement as
51
PUR JAFAR et alii 2011, 14. an “eternal” and “old construction model” forms58. Untash
52
QODDUSI FAR et alii 2012, 47.
53 56
MAHMUDI NEJAD et alii 2008, 293. MORADI GHIATH ABADI, 2010.
54 57
NORBERG SCULZ 2010, 25. NORBERG SCULZ 2010, 239.
55 58
REED 2010, 56, BERTMAN 2003, 194-198. MAHMUDI NEJAD et alii 2008, 293.

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Napirasha commented on the nested walls of the Chogha Greeks and Romans considered the Delphi and the Capitol
Zanbı¯l and the construction of the city of Dur Untash; as the center of the World; and the Ka’bah is still the center
“After I had provided the building materials, I built the of the universe for Muslims. Accordingly, any place in which
town of Untash and its religious district here. I surrounded “meaning” reveals can be a center. The essential property of
it with an internal and an external fence “59. The Chogha artifacts is concentration and fence “68. Diodor describes the
Zanbı¯l Ziggurat is considered to be the central pole of a huge origin of the Ziggurat as the land, where the gods believed
building complex that has three common-centered walls with to be in. Although we do not really understand such origins,
geometric shapes that act like a gravity force in the center60. some poems have given names for Ziggurats. “Mountain
In general, any confinement appears as a facet in relation Home - Hurricane Mount”, which tend to offer conceptual
to the broad perspective. If this relation is eliminated, the beliefs for Ziggurats”69. In other words, person receives the
identity of the site will be lost. In a more general sense, any environment and focuses it in the buildings and the objects.
confinement becomes a center that can act as a “focal point” Thus, things describe the environment; they characterize it
for its surroundings61 . Untash Napirsha has allocated a and thus become meaningful themselves70. It has happened
large territory in Dur Untash to the city and the Ziggurat, in the history of the Middle East architecture and in human-
and has given this territory to the gods of the Humbān and made places; for example, the Ur Ziggurat, the Ziggurat of
Inshushinak as the religious district guardians. The king’s Chogha Zanbı¯l and Assyria. These sites have a “collector”
donated territories were physical-religious, which in fact and “focal” function. Placing the sanctuary as center and
captured the soul and body of the people of Elam. As each enclosing it with the nesting walls provide the temple with
viewpoint provides a variety of locations or even structures the role of the gathering, in addition to safeguarding and
to the viewer, the location of the human made must also have sustaining the beloved god. It is an inconvenient and clear
clear paths, roads and goals. There is a lot of visual clarity in answer to the probable challenges of the Elamite’s god.
the paths and traces of historical textures that express the
sense of movement and tendency toward a specific goal62. CONCLUSION
Reaching the ascension in Chogha Zanbı¯l Temple was made In this research, phenomenology was used for the
through stairs. The heaven is the universe of meanings, and first time in the historical archeology of Iran, as a historical
mankind means himself in it. For example, in the Maya archeology methodology, through the recognition of the
temples, such as Temple Tequila Guatemala, and Pidars unique effect of the Chogha Zanbı¯l phenomenon. Using
Negras, it seems that one climbs up the stairs and reaches this approach, the cultural heritage of Chogha Zanbı¯l and
the temple’s heart; and there is also the same climbing sense its stimulation effect and reflection of its common values
in Chogha Zanbı¯l63. In this regard, Ghirshman argued that in the daily life of the people of Elam were discussed as an
in the middle of each of the four sides of the Ziggurat there effective and influential religious institution. Almost all of
were gates with the same dimensions64 . The number seven the Elamologists have spoken about the dramatic nature of
has a specific codenamed concept throughout the city of the Elamite religiosity, the clamorous religious beliefs of the
Chogha Zanbı¯l. Only one gate out of the seven gates, i.e. the people of Elam and the authority of Untash Napirsha, as
southwest gate opened toward a staircase that has passed the main factors of creation of the Chogha Zanbı¯l Ziggurat.
through all floors and ended to the Supreme Temple65 .In The Ziggurat floors brought the throne closer and were
the way of this staircase and in its midways, there have been considered as a means of ascension, and at the same time
places to pauses and stop called footpace. The space with a induct the ordinary people the inaccessibility of the sanctuary
varying degree of “continuity” extends from the center in or ascension. The Chogha Zanbı¯l Ziggurat has gathered the
different directions. The main directions are horizontal and experienced concepts and created an image of universe or the
vertical, which are in fact the same directions of the “earth micro- universe that has realized the world of people of the
and the sky”, and the need to centrality has led mankind middle Elam. The representations and symbolism embodied
to imagine the world as a concentrated being66 .Herodotus in the Ziggurat architecture provide the real meaning of
describes the existence of Ziggurat as the centrality and settling and living, and leaves the meanings to a place,
house of god: “The Ziggurat was designed as a high place to whereby the Ziggurat is transformed into an existential
be holy, where god descends from the sky. Even more simply, center. There was a kind of alignment between the mental
the Ziggurat could be seen as an altar with some details, so states of people and the Ziggurat. With this companion and
that it could be closer to god’s personal realm “67. Nurburg intimacy, a meaningful experience was created that affected
Schulz refers to a similar concept; “In many myths, the center personal and collective situations and realized the religious
of the world, has been described as a tree or pillar, which beliefs of the Elamites. The goal of Untash Napirsha, the
refers to the vertical axis of the world. The mountains were great king of Igehalki dynasty, was to build a Ziggurat, to
thought as the connecting points of the sky and earth. Old shift the religious centrality of Mesopotamia to Elam, and
to liberate the people of Elam from the dependence on the
59
SARRAF 2011, 26 . gods of southern Mesopotamia, and to transfer the religious
60
TOUROVETS 1997, 71, MOFIDI- NASRABADI 2007.
61
NORBERG SCULZ 2010, 13.
centrality to Elam and near its birthplace, Deh Nou. This
62
PUR JAFAR et alii 2011, 14 . religious-political creative transfer took place through the
63
ZEINALI ONARI 2015, 7. construction of a Ziggurat. In spite of the Babylonian-Kassi
64
GHIRSHMAN 1966, 70.
65 68
LANTOS 2013, 142. MAHMUDI NEJAD et alii 2008, 293.
66 69
MAHMUDI NEJAD et alii 2008, 293. BERTMAN 2003, 197.
67 70
BERTMAN 2003, 197. NORBERG SCULZ 2010, 27.

Journal of Ancient History and Archaeology No. 6.1/2019 11

Studies
art and the Egyptian pyramids influence on the Ziggurat, Group J, Elam religious cleansing ceremony, translated by
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