asadollah jodaki azizi

The historical center of the city of Bam, known as the Citadel of Bam, is located on the northeast side of the city. Despite the numerous and varied research done so far in the field of archeology and architecture in relation to the structure and landscape of this city in the first centuries of the Islamic era, there are still important and key questions to which appropriate and concise answers have been given. Not yet. In this research, which is based on the purpose of fundamental research and, by nature and method, a historical research, the main question: What was the landscape of Bam in the early centuries of Islam? The data has been collected in two ways: documentary and fieldwork. The results of this research show that the city of Bam in the early islamic centuries had three parts: Arg (Citadel), Sharestan (the main part of the city) and Rabaz (suburb(.During this period,Arg- e Bam (the citadel of Bam) was the central core of surrounded by a four-gate enclusure. The Rabaz, was not enclosed and two rivers to the north and south have physically separated a large part of it from thebody of Sharestan. The natural barriers that existed in the north and east of the city of Bam caused the city to expand in the south and west. The approximate area of Sharestan was 260 hectares and the total area of the city (Rabaz, gardens and farms) was over 900 hectares and the city had three mosques, one within Arg (the Citadel) and the other two in Sharestan

Undoubtedly, Achamenid architecture is one of remarkable periods of Iranian architecture, which is apparent in their three cities of Susa, Pasargadae, and Persepolis. Differently, some of the structures have especial labels in inscriptions in Achamenid period. There are considerable numbers of "Tachar" and "Hadish" in Susa and Persepolis, where Achamenid kings characteristically used to call some structures. There have been various researches to recognize architecture of the period, with burdens of linguists to understand ancient Persian; however, there have not been appropriate answers to raised questions, for which researchers explain varieties of reasons and definitions.Some functionally involved in the problem as such, while the others only regard planning patterns. One of the researchers knows "Tachar" predecessor of "Tazar" of modern Persian, while reasons southward plan of the structure accordingly; another one consider "Tachar" as a single object and equals it to palace, at the same time, the other one knows it closet or next house. Several researchers know "Hadish" as residence or home, while the others believe it as predecessor of "Khadish" as dame or queen.However, there is lack comprehensive reasoning on the subject,which is because lack of independent and holistic research. Here, there is an attempt to investigate architectural plan of the structures in order to compare the structures to their labels, and then investigate comprehensively the reason of naming. Methodologically, the paper involves historically and descriptively in whatever data collected bibliographically. The basic question is what is reasoned relation between function and label of the structures?Conclusions indicate that buildings with "Tachar" in their inscriptions are structurally interiorized. However, structural plan is unknown, in some cases, or with ambiguities, they have common structural features. Several scholars suggest a seasonal function for the structures, but it is doubtful while locating in same climate, they face to north, south, and east. Few dictionaries suggest "treasure" for the structures, which is compatible to interiority of the structure. "Hadish" is the ancient Persian form of "Khadish" in Dari Persian as Deam or queen, which functionally is equal to Tachar, accordingly, they usually come one after another in inscriptions. Hadish means residence or seraglio, while Tachar means treasure or closet; they have similar implication and function.That is the reasonthat both used in labeling structures that were residences or courts.Hadish is functionally against Apadana; present paper suggests seraglio or sanctuary as the same function. They were specially used for seclusion of kings or queens of the period, at the same time; it was probably especial residence of queen mother. Present paper indicates that northern half of the Susa and Persepolis complexes worked as exterior and public part, while structure at southern half, especially at western part of Persepolis, and several buildings of southern district worked as seraglio for Achamenis kings

Firuz Abad or Shahr-e Gur is an important city founded by Ardashir Papakan. Despite of researches on Gur and spatial structure of the city, there is ambiguity about function of its architecture especially one which is called "Takhtneshin". Some believe that it may be an Achamenid tomb, while others suggest it to have been functioned as Sassanid fire temple or Chartagh. For a comprehensive study, this research uses field material, historical written resourses as well as descriptive-analytical approaches. Data analysis indicated that the structural patterns of so-called Takhtneshin categorized here as "nine domes structures, can be regarded as a ceremonial building functioning throughout the Sassanid period.

Iranian architecture follows various formal patterns, mostly had been worked in artistic pieces then worked to architectural structures. Deeply looking at motifs in artistic works and architectural plans, streaks of cosmological beliefs can be traced. Nonagon division of squares, "Chaharbagh" or "Chaharsofeh" plans can be among important ones. It seems that these patterns have been primarily used in the artistic motives such as pottery decorations before being evolved in the architectural forms. Nonagon division of square which was lately emerged in form of “nine-bay” plans can be found on the primitive motifs of Neolithic pottery decorations. Chaharbagh –four gardens- plan has been already illustrated on the Chalcolithic potteries which were found in Samarra before being used in landscape design of the historical era. However, proficiency of the Samarra potters in geometry and their awareness about the anatomy of some of the animals has been reflected in motives which were designed at the centre of the internal surface of the dishes. Some of these motives reminds the Chaharsofeh or four Ivan plans which is a typical design of the Iranian architecture in the later historical periods used in several palaces, caravanserais, schools and houses.
The present paper attempts to investigate mostly known Chaharsofeh plan. Although there have been varieties of studies in Iranian architecture, but there is not appropriate research on Chaharsofeh plan that resulted to lack of sufficient knowledge on relevant typology. As a fundamental research, present study naturally can be counted a historic-descriptive investigation, where data collected bibliographically. Collections of evidence were comparatively studied, analyzed, and interpreted. Conclusions indicate that there were ancient cosmology in such design and architecture, except ecological considerations. From one hand, cosmological Tetragonal division of the world, and on the other hand ancient beliefs that resemble the earth as "Chahartagi" that tended to center despite of regarding cardinal orientations formed and flourished the design and similar ones. Studies on several valid historic texts indicate that "Chahartagh" label has been used for various monuments, however, it explain and describe an architecture embodiment, but as architectural pattern or a design label it never signal evidences. Chaharsofeh design is appropriately compatible to Iranian architecture and responded to varieties of functions, and at the same time, covered ecological and environmental requirements of architects. It is categorized within two groups first with yard and second without it. First group remained as "four porticos" design in characteristic standard from earlier formation to recent centuries. First samples of such designs were presented at Achamenid architecture at "Treasure' section of Persepolis and "No. 3 Building" at Dahaneh Qolaman. Later, it was worked at Parthian period at Assyria Palace with a vaulted type and at Sassanid period as well. During the Islamic period and specifically in 14th century, this plan was so common that a mosque could not be imagined otherwise. It was dominant model in numerous Iranian houses, caravanserais and schools in Iranian central plateau and introduced "Chaharsofeh Style" to Iranian architecture. Several schools and tombs somewhat followed the design. The other grope subdivided to two groups firstly, the general design multiply at number 5, while the other signals the structure embodiment in a nonagon division. Known domical structures generally related to first group. It was experienced firstly at formalities hall of Bishapur Palace, dated to earlier Sassanid times, and vastly was used at domical structures of later Islamic buildings of medieval periods. The second group is in difference with "introvert nonagon domes" pattern and multiplied at nine. It divided to two itself: some vary functionally with a focal dome and peripheral chambers and small Chaharsofehs, where from exterior there can be seen a small dome from each angle. Although designs on some Sassanid vessels confirm usage of the design in elite architecture of the period, the first examples of such designs come from Sassanid fire temples. It used at some mosques' plan, several baths, several pavilions and tombs in Islamic periods. Although, this architectural standard was developed in Sassanid period, glorious evolution of this architecture occurred in later Islamic period in a way that was never experienced before. Architects and designers of the Othmanid period, specifically “Senan” developed this style in the most magnificent way. Symbolic and advertising features of this architectural style of Othmanid period is significantly sensible in the mosques such as “Shahzadeh” and “Sultan Ahmad” and developed unique masterpieces in the introvert style. Examples of this style have been found with four domes at the four corners while the buildings structure has been divided into five sections. Symbolic examples of this type are the tombs of Samanid governors in Bukhara.
At second group, nonagon type, there is relatively big Chaharsofeh with four vaulted chambers around central dome house. Several mountainous castles mountainous, plain and coastal Karvanisarais, and small road cafes also constructed on the design.