Tombs and mausoleums as a cultural-religious heritage have a key role in attracting cultural tourists, as a result, they have been of great interest to researchers and academics in recent years. This paper argues the tomb of Sheikh Zahed Gilani, who was once a great mystic and is reputable due to his influence on the formation of the Safavid dynasty. Through a qualitative evaluation, this paper assesses the history, indigenous architecture, brick decorations and the significant geometry of Sheikh Zahed’ tomb. The results indicate that the dome has eight diverse geometric levels with dissimilar decorations, which is a unique design in the region. The paper also investigates the construction inscriptions and preservation projects to better comprehend the history of the tomb. Examination and understanding the characteristics of this monument alongside assessing the typology in comparison to other historical buildings can support the development of a local structure of the tomb as well as the geometric dome in similar climates.

The purpose of our study is to research Peter’s memory ad catacumbas. According to the Depositio Martyrum ‒ a document of the late Emperor Constantine ‒, there was no memory of the first St Peter’s Basilica on the Vatican Hill. We start with a critical analysis on the Roman Basilicae attributed to Emperor Constantine in the Liber Pontificalis, then we deepen the search of Peter’s memory in the catacombs of the SS Marcellino and Pietro (ad Duos Lauros), also known as Tor Pignattara. Indeed, the Basilica and Mausoleum built in this cemeterial area are the only buildings attributable, with certainty, to Emperor Constantine, who wished to be buried in the Mausoleum, close to an apostle. Besides some striking archeological finds on Peter’s memory already discovered near a particular cubicle in these catacombs, a geometrical and mathematical study of the unusual architectonic characteristics of the Basilica and Mausoleum of Tor Pignattara shows that the buildings were part of a single architectonic plan, very likely designed for coding data useful to locate Peter’s burial site unambiguously, in the area of the cubicle mentioned.

Through an investigation of recently discovered Incantation of Wish-Fulfillment amulets from the Silla kingdom, this paper reveals that early Korea had more diverse forms of dhāraṇī practices than previously assumed. This paper’s analysis of these amulets from Korea contributes toward filling the gap in our current understanding of the material practice pertaining to the Incantation of Wish-Fulfillment widely practiced in medieval East Asia. Based on an interdisciplinary analysis of the two amulet sheets of the Incantation of Wish-Fulfillment from Silla, this paper explored hitherto unknown aspects of early Korean dhāraṇī practice. Previously, the only material dhāraṇī practice in early Korea was thought to be the enshrinement of textual relics in pagodas based on the Pure Light Incantation, which has little connection to contemporaneous Chinese dhāraṇī practice. However, the newly discovered Incantation of Wish-Fulfillment amulets, whose date this paper inferred to be between the eighth and ninth century, show that the Unified Silla also had a dhāraṇī practice closely linked to the Chinese practice. However, unlike the Chinese Incantation of Wish-Fulfillment amulets that were buried in tombs, the Silla amulets were likely enshrined in one of the pagodas erected on Mount Nam, Gyeongju. At the same time, the Silla epigraph from Myogilsang Pagoda at Haeinsa shows that the Incantation of Wish-Fulfillment was placed in the pagoda so as to wish for good afterlives of the soldiers who died at the battle, suggesting that placing the Incantation of Wish-Fulfillment in a pagoda had a function similar to that of burying the Chinese amulet in the tomb.