Abstract
Material remains bearing figurative representations constitute one of the most significant repositories of historical-cultural information within archaeology and art history. Among such remains, artefacts depicting the cheetah are of particular importance. The interpretation of surviving cheetah imagery in ancient artefacts undoubtedly yields a deeper understanding of coexistence and confrontation between human societies and this predatory animal. Archaeological findings and iconographic analyses conducted thus far on the cheetah indicate that variables such as geographical distribution, temporal multiplicity, and the frequency of cultural interactions have played a considerable role in explaining the transformation of cheetah motifs across different historical periods. Accordingly, after examining the history of studies on the cheetah, as well as investigating the developmental trajectory of cheetah images among coeval cultural horizons in Iran—which have predominantly confined the origin of cheetah motifs from prehistoric times to the late Islamic period to two interpretive models, namely the narrative-mythological and the ritual-ideological—the present study seeks to examine visual examples of the cheetah, while emphasizing the role of predatory hunting animals in human societies, and furthermore to highlight the importance of the functionalist-subsistence interpretive model. This model is grounded in historical texts, specifically hunting manuals, as one of the fundamental causes for the representation of cheetah images, in contrast to the two aforementioned models. For this purpose, archaeological evidence together with comparative studies of historical texts, through an analytical-comparative method, have been re-examined to demonstrate that functionalist interpretations concerning the capture and domestication of this predatory animal by cheetah-keepers in the natural world are of equal or even greater importance than prevalent mythological and ideological interpretations, which are exclusively concerned with political authority and ritual legitimation within the cultural sphere.
Keywords: Hunting Cheetah (Cheetah as a Hunting Auxiliary), Archaeological Findings, Historical Texts, Functionalist-Subsistence Interpretive Models, Mythological and Ideological Interpretive Models.

Introduction
Material remains featuring cheetah depictions are vital sources for understanding the coexistence of human societies and this predator. Previous iconographic analyses suggest that geographical distribution, temporal shifts, and cultural interactions have shaped the evolution of cheetah motifs across rock reliefs, seals, and pottery. While researchers typically attribute these stylistic transformations to decorative, mythological, or ritual concepts, this study proposes a “functionalist -economic” interpretive model as a fundamental driver for these representations.
Tracing cheetah imagery from prehistory to the late Islamic period through archaeological evidence and historical texts—such as hunting treatises (šikār-nāmes) and training manuals (bāz-nāmes) like the Bazname-ye Nasavi—this research challenges purely symbolic readings. The central hypothesis is that the domestication and control of the wild cheetah in Iran were primarily pragmatic processes tied to survival. Ancient humans first harnessed the animal’s hunting abilities to secure food and mitigate risks in the open landscapes of the Iranian plateau, only later embodying these functional roles in mythical and ideological discourses.
By employing an analytical-comparative method across field data from various Iranian regions and reliable library sources, the findings indicate that functionalist interpretations (related to capture and taming) hold equal or greater significance than purely ideological motifs of political authority. Ultimately, this research emphasizes that cheetah representations in ancient Iranian artifacts reflect humanity’s core subsistence concerns and evolutionary adaptation. The functionalist model of human-cheetah coexistence is a long-standing reality that should not be overlooked in favor of purely symbolic or mythical interpretations.

Discussion
This article examines the representation of the cheetah in two principal categories of historical written sources: literary texts (hunting poetry and travel narratives) and technical manuals (bāznāmas/šikārnāmas). Findings indicate that in literary sources, the cheetah is predominantly depicted with attributes such as speed, agility, and ceremonial status within the royal court. Poetic examples from Ferdowsi (“one hundred and sixty cheetah handlers”) and Gorgani (“you think we are the deer and he is the cheetah”) suggest that the cheetah served not only as a hunting companion but also as a symbol of royal authority over nature. Travel accounts, such as Chardin’s, provide tangible details regarding the practice of carrying the cheetah on horseback and removing its blindfold at the moment of the hunt.
The analytical turning point, however, lies in the examination of technical manuals, particularly the Bāznāma-ye Nasavi. This monumental work constitutes the most comprehensive historical document concerning the capture, domestication, and training of cheetahs. Nasavi details a seven-stage process: digging pits for live capture, transferring the animal to royal facilities, sleep and food deprivation, training on a “clay donkey,” mounting a horse, entering the hunting ground, and ultimately achieving hunting success.
The principal contribution of this article resides in its systematic correlation of these technical texts with six visual specimens. The Jiroft image (Fig. 12), depicting a human holding a cheetah’s tail, corresponds precisely with the role of the “tail-holder” (domdār) described in the Bāznāma-ye Nasavi. The Sanandaj Museum bowl (Fig. 13), showing a cheetah springing onto the back of a clay bull, directly represents the “clay donkey” training stage. The Samanid-era vessel (Fig. 14), portraying a cheetah seated on a horse, aligns perfectly with descriptions found in hunting manuals.
In conclusion, this article demonstrates that a functionalist-biological reading of cheetah imagery—grounded in written evidence from bāznāmas—possesses equal validity and fundamentality to mythic and ideological interpretations, and may, in certain historical contexts, constitute the very foundational basis for these representations.

Conclusion
The history of studies and interpretations of the visual evolution of the cheetah indicates that cheetah motifs from the fourth millennium BCE to the Islamic period developed gradually, moving from a “decorative singular depiction” toward “mythological-ritual narrations” and finally to “political-ideological symbols.” As demonstrated, most of these studies have predominantly considered the mythological-ritual and political-ideological approaches as the main foundations of the cheetah motif’s evolution, and within their interpretive framework, they have frequently referred to the cheetah as a symbol of power, mastery over nature, and political authority. The present study, through an examination of case studies and their correspondence with historical written documents, has shown that the factors underlying the visual representation of the cheetah, in addition to the above interpretive models, are primarily based on functionalist-biological interpretations, in which the predatory animal was utilized by ancient humans for the purpose of fulfilling their subsistence and biological needs, aiding and facilitating the hunting process, and thus constitutes one of the most important factors in the visual representation of the cheetah.
Accordingly, since the simultaneous re-examination of archaeological evidence and technical-historical texts such as the Bazname-ye Nasavi demonstrates that the stages of capture, domestication, and training of the cheetah for hunting are rooted more in subsistence necessities and human survival than in mythological or ideological representational models, the functionalist-subsistence interpretive model is not only equivalent to the two narrative-mythological and ritual-ideological models, but also temporally and causally precedes them. In other words, before humans embodied the cheetah as a manifestation of supernatural power or political legitimacy, they had mastered it as a “hunting assistant” and employed it in their encounter with the natural world. This very mastery and essential coexistence between humans and cheetahs provided the necessary material and behavioral foundation for the formation of subsequent symbolic layers. Therefore, reducing the evolution of cheetah imagery to two interpretive models—mythological and ideological—without considering its biological-subsistence context is a limited and highly reductive reading.