فهرست مطالب mohammad mortezaei

Architectural complexes built during the Timurid period can be divided into three categories in terms of the type of building: complexes located around a central area, complexes located on both sides of a street, and complexes located on both sides of a central building. The first category of this type of complex, which is formed based on the placement of independent buildings in two or four parts of a central area, has appeared both in the role of urban squares and in the type of endowment architectural complexes. This form of complex construction in which the structure of four-aisled courtyards and the use of urban squares can be seen simultaneously can be considered as one of the factors affecting the changes in the construction and design of the square in the later periods of urban planning and architecture in Iran. This research intends to analyze the structure and also study the location of buildings in this type of Timurid architectural complex, relying on existing historical sources and archaeological documents. The information of this article has been collected by library methods, visual observation, and comparison of the obtained findings and the research has been done by the analytical-historical method. The results of this study show that the difference between the index of urban squares and architectural complexes that have been built based on the structure of a square in the Timurid period has been in how they relate to the main roads in the city.

The Turban helmet is a type of war helmet during the 14th to 16th centuries AD in Middle East countries. This type of helmet has become known by Western scholars by this name because of the special decorations that made it look like a turban as well as the visibility of the helmet from under the warriors’ turban. Based on the numerous documents remaining, one can say that the use of Turban helmets was popular in Middle East territories’ armies during the Middle Ages. Despite being widely used and in style for more than two centuries and among many west Asian countries, among all the remaining samples of this type of middle eastern helmet, only two distinct styles, the Turkoman and the Ottoman styles, have been examined and introduced. This can be due to a large number of remaining samples of these two being kept for years in the armouries of the Ottoman Empire. Apart from these two known styles, few studies have been done so far on investigating other possible types of turban helmets. The purpose of this research is to study the turban helmets that were popular among the armies of the Il-khanid, Jalayirid, Muzaffarid, Timurid, Turkoman, and Safavid that ruled respectively in the cultural Iran region, by relying on the remaining documents from the 14th to the 16th centuries, such as the collection of helmets and illustrated manuscripts. The results of this research reveal that the changes that occurred in the making of turban helmets during the 14th to the 16th centuries have led to the representation of four different types of helmets: Mongolian style, Timurid style, Turkoman style, and Qizilbash style.

Seasonal settlements of the Mongol rulers fall into the two general classes of temporary and permanent settlements, which were scattered across the territory under their influence. According to historical reports and archaeological documents, permanent settlements were constructed using building materials in certain Yaylaqs (summer quarters) and Qishlaqs (winter quarters) or on the outskirts of urban centers, and were periodically used by Mongol rulers. Historical texts from the Ilkhanid period use three different names of Qarshi, Kushk and Saray to refer to such settlements, highlighting the differing structures of the pertaining settlements. The present study aims to offer a classification for permanent settlements of the Mongol and Ilkhanid rulers via semantically and functionally interpreting the terms Qarshi, Kushk and Saray. To this end, apart from archaeological documents, Chinese terms referring to the permanent settlements of the Mongol rulers are invoked. The results of this analytical-historical research show that in light of the prefixes used in the Persian texts deriving from the Ilkhanid period, the permanentsettlements of the Mongol empires and Ilkhans split into two categories: Saray and Kushk. Sarays were a series of ceremonial buildings located mostly in the main cities or important seasonal residences and are comparable to the Gongchengs of the Mongols in China. Kushk mainly denoted a midway residence, where the sole existing building was a single Kushk or Qarshi.

Qumis is one of the most important areas in eastern Iran and along the Great Khorasan Road. Important sites have been surveyed, discovered and excavated in this area. In the meantime, many years have passed since archaeological excavations in the Tepe Hissar- Damghan. One of the buildings discovered in the Tepe Hissar is a building with a columned “Iwan” and a room with dome that are attributed to the Sasanian Period. Although there is no doubt about the history of building according to the Sasanian period, but according to some researchers, the building is a fire temple and according to the excavator and some others it is a palace. Considering that the characteristics of the palace and fire temple in the Sasanian period have been determined to a large extend by the studies that have been done, in this study we compare the known architectural elements and study historical texts and also refer to other researchers to answer questions, such as: What is the function of the building excavated on the Tepe Hessar? Palaces have a courtyard, Iwan and a room with dome in the public sector, and courtyards and rooms in the private sector; but in the fire temple all the architectural elements lead to the sacred place of the fire. For these reasons, and citing historical texts as well as the plan of building, it seems that we are dealing with a fire temple from the Sasanian period., although it shows similarities with plan of palaces of the late Sasanian period and early Islamic era.

Religious tourism is one of the oldest and most important types of tourism that has a realistic share of dedicated tourism activities. Religious tourism, in addition to economic and financial aspects, also has a social connection with other Islamic societies and provides interaction between nations and cultures that have common points. The purpose of this study is to investigate the factors affecting the memorable experience of religious tourism and analyze its consequences, including the revisit intention and intention to recommend to others. The present study is an applied survey in terms of purpose and descriptive method in which the statistical population is religious tourists in the holy city of Mashhad and the 384 people were selected using simple random method. Data collection tool is a localized questionnaire, and its validity is through expert approval and in part with confirmatory factor analysis, convergent and divergent validity as well as its reliability through Cronbach's alpha and composite case reliability Assessed. In order to analyze the collected data, structural equation modeling was performed using SMART-PLS software. The results of this study showed that the engagement of religious tourists in Mashhad has a significant effect on cultural interaction and their memorable experiences. Also, memorable experiences of religious tourists in Mashhad have a significant effect on the destination revisit intention and recommend the destination to others. Finally, the engagement of religious tourists in Mashhad through cultural interaction affects their memorable experiences.

In archeological studies of the historical period of Iran, the Sassanid period is considered as a period in which the role of religion is more prominent than any other socio-cultural case. Sassanid ChaharTaqis are also known as the most important symbols of religious architecture of this period. Although these structures look similar to each other in general, they have significant differences in details. One of the most important ambiguities related to the Sassanid religious ChaharTaqis is their religious function and quality. In this research, an attempt has been made to study a type of Sassanid ChaharTaqis that has only a surrounding corridor and does not have any other architectural extensions. This research is trying to determine their function and religious quality. For this purpose, two ChaharTaqis of QotbAbad and Mazayejan, located in the eastern regions of Fars have been considered. The purpose of the study is to review the plan of both buildings and provide a better understanding of their religious function. In this article, an attempt has been made to answer the question of what the rank of the mentioned religious quality is. The hypothesis that can be put forward for this question is that the ChaharTaqis seem to be probably related to the court fire and have the lowest religious rank. This research is a kind of fundamental research and from the perspective of the nature and method of research is a historical and descriptive-analytical study. The method of data collection is field library and laboratory. The results of this study indicate that ChaharTaqis which has surrounding corridors and does not have any other architectural extensions can be used as Yazišngah. They are related to the fire of the court. The significance of this research is that it reviews the plan of buildings and it also offers a new function for a group of religious buildings of the Sassanid period.

Saray is a common name in the dictionary of Iranian architecture that has been used in the historical texts of the Ilkhanate era to refer to the residential complexes of the patriarchs in Iran and the Mongol dynasty in China and Mongolia. The term Gong is also used in Yuan historical texts to refer to the residential complexes of the Mongol dynasty in China and Mongolia. The simultaneous use of these two words in Iranian and Chinese sources for two dynasties with common cultural roots, leads to theories about the existence of similarities and possible effects between them. This study tries to answer the questions based on the latest archaeological documents and historical sources. What are the characteristics of the royal collections of the Mongol khans in Mongolia and the Ilkhans in Iran?  What are the similarities and differences between these two groups? The data of this article were collected by documentary methods, visual observation, and comparison of the obtained findings. Then the data were categorized by comparative studies between the Mongol dynasty's Gongs in China and Mongolia and the Ilkhanate dynasty's  Sarays in Iran. The results of this study showed that the Mongol Gongs and Ilkhanate Sarays were similar to each other in terms of general structures and location in cities or outside the cities, and the only difference between them was in the way the buildings were arranged. Iranian Sarays were designed with four porches, and in Mongolian Gongs, the form of curran was used.

The function of architectural structures attributed to the Zoroastrian religion in the Sassanid period has always been accompanied by questions. Although CharTaqies which are the most religious structures of this period seem to be very similar, but by studying the architectural details it can be seen that these structures have a considerable variety. A large number of ChaharTaqis that have been identified so far are located in the south part of Iran, Fars and Kerman regions. However, Kerman ChaharTaqis due to their location in the remote areas are less known. Our knowledge about Sasanian religious architecture is limited to the investigations done by Vanden berghe in the 1960's. In this study, Aliabad and Rahmatabad ChaharTaqis which are located in the south-west part of Kerman province, in Orzouyeh County, both in architectural and religious typology will be studied based on new findings. First of all, the type of the architecture in these buildings will be studied. After that, in comparison with other similar structures and writing resources as well, their religious quality will be evaluated by the authors. This study, it is a fundamental research, with descriptive-analytical methodology and nature, while data collected bibliographically and following fieldwork. The results of this research indicate that some Chahar Taqis such as the Chahar Taqis studied in this research could be considered as a “Dadgah” fireplace in Sassanian period. This study due to the new architecture features of these ChaharTaqis describing in this paper and offering a new usage for them would be considerable.

As an enthused group in the late Umayyad period, the Abbasids sought to mobilize their resources in the engagement with the ruling dynasty by presenting a new ideology, viz. the so-called Summon System, and undertook significant actions in enticing anti-Umayyad elements to bring them under the unified patronage promoted by the slogan “al-Riza min Al-e Muhammad.” The book “The Rise and Fall of the Abbasids (132‒324 AH): A Research into the Structure and Evolution of the Ideology, Economics and Military Institution” is an authored work by Mohammad Ahmadi Manesh, published by the SAMT Publications in 2018. The author has fittingly organized the book in the two sections of “A Historical Inquiry” (consisting of eight chapters) and “A Theoretical Inquiry” (comprising two chapters), producing a worthwhile work. The present article attempts to review the volume, pinning down and examining its strengths and shortcomings. At any rate, as a result of the lack of due care and laxity, the volume suffers somewhat from occasional shortfalls, among them being the choice of the title “The Fall and Down…,” and a series of points that are made in the Introduction but are not reflected in the text, not to mention the author’s failure to address the complexities involved in the Abbasid rule and to adopt a holistic approach to their rise to power, particularly in Khorasan.

One of the most important and, at the same time, uncertain subjects related to Sassanid period is the recognition of common burial customs. Despite great attempts of Zoroastrian religious texts to represent a uniform burial tradition across the whole Sassanid Irānšahr, archaeological findings reflect plenty of variety in burial customs, including towers of silence (Dakhma) and ossuaries (astōdān), coffin burial, jar burial, cavity interment, and simple-pit burial. Out of the said customs, simple-pit burials are the most challenging, given the fact that they apparently stand against Zoroastrian teachings. According to Sassanid religious texts, the burial of the dead in the ground (soil) and infecting soil, a sacred element in Zoroastrian worldview, is repeatedly condemned and considered an inexcusable guilt. However, mounting evidence indicates that simple-pit burials are frequently observed across the Sassanid Irānšahr. How could this contradiction be explained? These burials have long been neglected because of being eccentric and divergent from Sassanid common burial traditions. Repeated discoveries of simple-pit burials make the reasonable supposition that this phenomenon was not an exceptional and unusual practice but a normal and probably common burial method. One of the instances of such burial tradition is recorded in Qaleh Iraj, where the corpse is in the crouched position. In the present paper, the authors investigate some examples of Sassanid period simple-pit burials and, then, describe the Qaleh Iraj case. Finally, the mentioned burial custom during the Sassanid period are examined closely. The results indicate that the burial of Qaleh Iraj is a lesser-known burial practice associated with architectural space previously reported only from Qumis and Gyaur Kala. In addition, according to the context, the burial of Qaleh Iraj is related to the final settlement phase of the southeastern gate and, therefore, attributable to late Sassanid period.

The existence of some places in northern Iran with different climates has created special features and since the climate has a direct impact on the formation of culture and architecture of each region, cold and mountainous climate in Kojoor region has led to the formation of different architecture from other parts of the north. Which is mostly taken from the ancient cultures of this area. Meanwhile, architecture and sustainable development, based on naturalism, audience-oriented, functionalism based on exterior design with a combination of memories, needs and common aesthetics between archeology and architecture, designs and directs the exterior space. Kojoor is located between Haraz and Chalous valleys in the west of Mazandaran province, which has the widest areas and identified artifacts belonging to the Islamic era in the region. These works are divided into two groups: hills, and grounds and tomb buildings. In the archeological study of the works of Between the mountains plain of Kojoor, a lot of works including yards, cemeteries, ordering stone architecture, stone mills were identified, which shows its impact on the current culture and architecture. According to the clay data, the time range of the identified areas includes from the prehistoric period (Middle and New Bronze Age, Old Bronze, Iron) to the Islamic period (Qajar), with the largest number of settlements belonging to the Parthian historical period. Considering the large number of places, sites and cultural monuments of different periods in this region, it can be said that favorable conditions for the establishment of human societies have ruled this region. The present article tries to analyze the results of this research and examine the developments of this period, to address the role of these areas in the sustainable development of the region. 

One of the most important findings in the excavated sites of the Islamic era are pottery. Among them, the blue and white pottery, due to their abundance, especially through the Islamic Middle Ages to the late Medieval, are very significant. Some researchers believe that the production of this type of pottery in Iran, had been a continuous trend from the third and fourth centuries AH till the late Islamic era and with the minimum changes in style.  In many excavations of the Islamic sites, numerous wares of this type has been obtained. Notably, the Collection of Sheikh Safi Ardabili, Museum of Chehel Sotoon, Reza Abbasi Museum and the Museum of Glass and Ceramics in Tehran, hold a number of these wares. Archaeological survey carried out in 2011 at Borkhar headed by Hajeiloo identified 136 ancient sites in which, among other types of pottery, the blue and white pottery shards were obtained. This article is allocated to epistemology, classification, chronology and analysis of this type of pottery in Borkhar region. Exclusively, we have studied 155 pieces of the blue and white porcelain of the Borkhar pottery database. This research seeks to examine the typology, chronology, motifs, composition and color range of these wares, and also tries to locate and categorize the production centers.

Qal’eh Ganj is situated on the south of Kerman province, on the border of Sistan & Baluchistan and Hormozgan provinces. The first season of archaeological survey of this area has been carried out in 2016. This survey resulted in discovery of 66 archaeological localities dating from Palaeolithic to Islamic periods. In the present article, we try to determine cultural connection of study area with surrounding regions and it is the reason that we can present a relative dating for the prehistoric sites (Chalcolithic and Bronze Age sites). Based on the comparative dating, chalcolithic sites encompass two periods of fifth and fourth millennium BC that introduce cultural periods of southeastern Iran, respectively, Yahya VA, Mahtoutabad I and Aliabad. The Study of surface data from Bronze Age sites indicate a cultural connection between southern Jazmurian to areas of Halilrud Basin (Konar Sandal south), Soghun valley (Tepe Yahya) and Eastern Jazmurian (Bampur Tepe) and include a time range from late fourth millennium to early second millennium BC. There were found various stone structures in Bronze Age sites which suggests different functions including graves, residential spaces and water management systems. Based on dispersal of the Bronze Age sites and their strategic location as a connection between Bampur area and Persian Gulf, It assumes that the seasonal rivers and straits have had a role in bridging the two mentioned areas. The results of this research introduce the study area as an intermediate area for cultural linking between the eastern regions of Jazmourian and Halilrud Basin at Bronze Age and Chalcolithic period.

The silverware works of the Sassanid period have their own significance not only for their technological components but also because their archaeological distribution reveals how this craft was very important during the Sasanian period. Their geographical distribution from the interior and exterior territory of the Sasanians Empire also shows the degree of the influence of Sasanian art. These metal works are made in different forms and unique designs, which mostly include images of royal hunting, banquets, faces and torsos of officials, animal and mythical motifs. Mazandaran was one of the important areas for making silver vessels during this period and even years after the collapse of the Sassanian Empire. The dishes introduced in this article are from the latest silver plates obtained from Mazandaran. They are unique in terms of motifs and themes. We compare these findings with other silver works found in the other parts of Iran.

The unique structure, a fortress called “Tāq” is from the ancient era of Iran, due to its unique structure and its inaccessible position, it played a key role in the decisive events of the Tabaristān. Famous figures from Manūchehr Pishdādi to Māzyār Qāren, the last Spahbed of Tabaristān, they lived in this fort and this structure has many names and forms of decoration due to its long history. But there are a lot of unknowns about the usage and the main question is, that by examining different appellations of this structure, we will find its variety usage in ancient time. It should be noted, however, that the multiple appellations, regardless of the false imagination and beliefs of the unaware of the secrets and quality of this marvelous structure, at another glance; it is related to its long history and in other words, it can be a reflection of the usage history of this structure over time, and this is the main hypothesis of the study. For the first time, to analyze the Physical changes and Usage changes of “Stronghold-Cave Spahbedān”, based on the appellations and evolution of this structure, its Variety and Usage from the beginning of the cave to the last stage of its historical life. This research method will be based on the method of library studies involving the use of historical documentation and knowledge of vocabulary Etymology and Archaeological field research and Historical geography, with an analytical approach. In reviewing the appellations of the “Stronghold-Cave Spahbedān”, link between some of these names and physical changes & Usages of this structure was identified and evidence of human use of the Paleolithic from this site to the Mithraeum, Rock Grave, Treasury and Fortress were obtained. Reviewed and introduced. so, henceforth referred to as the “Stronghold-Cave Spahbedān”.
 

The Lāp Kamar Mount of the Eastern Alborz Mountains, includes a huge cave. That’s mostly it is considered to be the result of the “kārst” phenomenon. However, according to the authors, the use of the word “Cave” is not wrong, but it has become clear in scientific studies that this crater, despite its high and wide width, does not have much depth and it must be considered an “Vault”, dating back to the third era of geology. This vault and its surrounding structures, together, have created a mysterious fortress called Al-Tāq [Vault]. Today, it is better known as “Spāhbed Khūrshid Cave-Fortress or Spāhbedān Cave-Fortress” and is unique in the ancient structures of Iran and by continuing research activities, more protection and awareness will be at the forefront of the wonders of the world’s rock defense architecture. Spāhbedān of Tabaristan were descendants of “Qāren Pahlav” & “Sāssānid Gāwbāreh” in Savādkūh. Which had retained the imperial manifestations of ancient Iran until then and finally, in the third century AH, with the all-out Arab invasion, which led to the death of Māzyār Qāren, the last Spāhbed of Tabaristān, the era of Spāhbedān Tabaristān ended and the Spāhbedān Cave-Fortress was abandoned and the only access route to the arch was destroyed and this invincible refuge of theirs was lost in the maze of history.
Nearly 1200 years have passed since the last attempts to identify and access all the structures of the arch fort, and it is not unreasonable to put the word “discovered” on this amazing structure. Prior to this research, there was no proper knowledge of it, and the archeological community and related scientific communities in Iran and the world were not aware of the existence and manner of this architectural masterpiece of ancient Iran.
Numerous appellations, it also reflects the background of the usages of this structure over time. The main question is, which by revieww ddifferent denominations of this Structure, Will we achieve its Usages in ancient times. The research method will be based on the method of library studies and the use of historical documents and etymological Survey research and historical geography, with an analytical approach.

The first credible reports of the identification of this Cave-Castle, published by Cavemen (Moshiri, 1950), (Sanjari, 1960) and (Sheikhli, 1962). An Archaeologist; Saman Tofiq conducted the first centralized studies of this structure in 2004, which he introduced as a combination of the cave [arch] + the fort [castle] (Tofiq, 2004) and his surveys at master thesis (Tofiq, 2010) and related article (Tofiq, 2011) published.In 2015 as the Head of the project “Cave-Fortress of Spahbed Khūrshid” he carried out Historical, Archeological &Architectural Studies in two consecutive seasons, (Tofiq,2016) and also conducted additional studies of this structure in the form of a doctoral dissertation (Tofiq, 2018).
The most authoritative of these names, according to historical sources, are: “Div-e Keli [Cave of White Dave], Manūchihr Treasury, Dokān-e Sūleimān, Spāhbedān Cave, Hisn Al-Tāq [Tāq Fortress], Tāq of Darband-e Kūlā, Spāhbed Khūrshid Cave [Fortress], Tāq of Windād Hūrmazd, `Āisha Kargil-e De‍ and Lāp-e Kamar [gap of mountain]” (Tofiq, 2016 /2:12).
For the purpose of appellation and using this fort, we investigate the prehistoric to the third century after Islam. From the remnants of the Paleolithic era to Spāhbedān Tabarestān.
We know that Caves have always been the place of intuition, the Cave-Fortress of Spāhbedān; With these characteristics, in the belief of the common people, is definitely one of the manifestations of Supernatural forces and has been used as a place of gods,Temples or Mithraeum. In prehistoric era, in Būndahishn is considered to be Faridūn Palace in the land of Patishkhwārgar, and in the ibn-e faqih narration was treasury of Manūchihr Shāh too where is the desired location.
The Cave-Fortress of Spahbedān was the center of the Iranian-Arab conflict, and the lasted battlefield from the year (839-642 AD = 21-225 AH) (Tofiq, 1397: 91).

In this article, by analyzing the background and examining the names of the cave-fortress of Spāhbedān, the connection between some of these appellations and physical changes and the use of this structure was identified and evidence of the use of Paleolithic man from this place to Mihr Temple, Rocky grave, the Treasury and the fort were obtained, investigated and identified.
Due to its usage as a fortress and shelter and the Vault or cave form of this structure, it is worth naming it with its real name, “Cave-Fortress of Spahbedān”, which according to studies is the Goldest era of this structure. On the other hand, it became clear that when Khūsrow I, appointed the Qāren House to Spahbeds of Khurāsān in 557 AD, they built or rebuilt buildings such as Darband and Gorgan walls in the northern borders of Tabaristān. Also, the structural similarity of Spahbedān Cave-Fortress with Tāq-e Kisra and the Pahlavi documents of Tabaristān discovered from this area related to Spahbeds of Qāren House” are strong evidence for this theory.

Hamadan great mosque, the oldest mosque in the old urban context, is located between the city market and the central square. This prominent mosque belongs to the early Islamic centuries, which has been rebuilt during various periods, especially the Safavid and Qajar periods, but isn’t remains of the ancient structure of the mosque, and the current structure belongs to the Qajar period. Despite the general features of this work, the shape of the mosque building has a great impact on bringing the building in line with the climate. Now the question arises to what extent has the region’s climate been able to influence the process of mosque formation?  And to what extent does climate modeling ensure the durability of the mosque’s structure? Based on the above questions, the purpose of the present study is to introduce and analyze architecture of great mosque by using descriptive-analytical method and relying on study resources and field studies to provide answers to the questions raised. The result of such a study can be seen in influencing the architectural features of the mosque from the region’s climate; this work, in addition to its religious function, the location of the mosque and its location along the main market of the city, has led the mosque to play an important role. According to the architectural structure of the mosque, the major developments in the building are related to the Qajar and contemporary periods; the structure of the columns of the nave of the mosque, It has a dome, minaret and sangab, and is the only example of a dome mosque of historical value in the urban context of Hamadan.

Sakestan has always been an important region during the Sassanian era. The mints of this region have been the most active of all in Iranshahr from the reign of Khosrow I to Khosrow II, demonstrating the full dominance of Sassanians over Sakestan. After the death of Khosrow II, the mints of the region were inactive intermittently. A coin from the reign of Ardashir III which is currently kept in Hazrat Masumeh Museum of Qom is the only gold coin found of this king and the first with the mint mark of Sakestan. In this research, apart from studying this coin and comparing the findings with archeological data from the late Sassanian period in Sakestan, the political situation of southeastern Iran after Khosrow II has been explored using the archeological and historical data. This paper is considered an original research concerning its objective, and a historical and analytical-descriptive research in terms of its methodology and context. Data and information gathering were carried out in the field and library. Based on the results of this study, it seems that Sakestan region was under the control of the main branch of Sassanian dynasty, loyal to Khosrow II during the late Sassanian period. The importance of this study is that it can clarify the political status of southeastern Iran in the late Sassanian period based on new findings.

Topics related to religion and religious structures are a major focus on the debates concerning Sasanian Iran. The best sources of research are archeological evidences and written documents in the first centuries of the Islamic conquest. Since the late 19th century, finding the location of the three major fire temples of Ādur Farnbāg, Ādur Burzēn-Mihr and Ādur Gušnasp became an important aspect of study concerning the religions of Ancient Iran and the Sasanian period. In the mid-20th century, German archeologists found the exact location of Ādur Gušnasp, presenting important findings about religious architecture of Sasanian Iran. However, the other two fire temples have not yet been found. Ādur Farnbāg, belonging to the Zoroastrian priests according to historical texts, is one of these three. Archeologists and Orientalists focusing on Sasanian religious structures have concurred that the possible location of this fire temple is Kāriyān in Fars. In this study, examining the historical texts covering 3rd -7th A.H. that mention Ādur Farnbāg and comparing the findings to the archeological results concerning Sasanian religious structures, especially those located in Fars, the proposed locations have been examined and possible new sites have been offered as well. As a fundamental research, present study naturally and methodically is historic - descriptive. Required information collected bibliographically and from field surveys which analyzed and interpreted combining using “historic approach” comparatively. The importance of this study is the presentation of these possible new sites. Studying various historical documents shows that Kāriyān was part of Ardashir-Khwarrah during the late-Sasanian and early Islamic period, while most of the documents do not mention the name of Ādur Farnbāg and of the four Arabic text that mention the fire temple, three place it in Darabgird. Study and examination of written Islamic texts present this possibility that the original place of Ādur Farnbāg was not in Kāriyān during early Sasanian times and was in Darabgird near Fars instead. The studied text of the three places in Khwarezm, Darabgird and Kāriyān is mentioned as the location of the Ādur Farnbāg. It can be said that the naming of Khwarezm as the first location of the Ādur Farnbāg has mythological aspects and probably should be consistent with historical reality. While the name of Peroz I in the and other written sources referring to Khosrow I as transferring Ādur Farnbāg to Kāriyān could prove the fact that probably the site of the Ādur Farnbāg of the covenant Khosrow I in Darabgird and during or subsequent time he moved to Kāriyān. By exploring the Takht-e Soleymān actually a major part of this collection belonged to the Temple of Anahita and considering the fact that the goddess Anahita probably due importance to the Sassanid Empire and also accept Ādur Gušnasp as a Royal Dastgird, so it can be said that perhaps Ādur Gušnasp Fire Temple was larger than the other Fire temples, So it can be much smaller area, such as the possible location of two other temples considered. The plausible extent of Azarjou fire temple and its surrounding areas that probably had e defensive function to protect the fire temple, its proximity to the Sasanian city of Darabgird, the similarity of the name “karsiāh” with “kar” and also the similarity of the salt domes around the fire temple to “the shining mountain of Xwarrahomand” as described in the Greater Bundahišn, all give us this possibility that the location of Ādur Farnbāg was in this area up to the late Sasanian period. The suggestion of Azarjou fire temple as Ādur Farnbāg can be the closest candidate for the description of Ādur Farnbāg described in historical texts of 3rd-7th A.H documents. Moreover, by examining the overlap of historical texts, it can be deduced that the ambiguous description of Bundahišn possibly refers to the physical characteristics of an area near Darabgird, making the possible dating of this text in Bundahišn to be at the time of Khosrow I or a time before his reign.

Reliefs are one the most important archaeological evidences to elucidate vague facts of previous cultures. This tradition has a long history in Iran`s culture that revitalized in Qajarians in different parts of Iran، there are forty seven reliefs with engraved decoration in stone collection of Taq-i-Bustan، too. So far، no report or newsletter about Qajarian reliefs in Taq-i-Bustan collection has been published. As such، this research is the first attempt to introduce it. The goal of the research is to identify the reliefs and their formation process. this collection which is detected and seized by intelligence ministry of Kermanshah when it was being taken out of the country at the middle of 1370s، seems to be acquired from a construction out of Kermanshah and not to be related to Qajarian construction in Kermanshah. The authors couldn’t find any clues about the main origin of the reliefs construction in filing center or documents in Taq-i-Bustan museum. However، etched impressions of this collection are similar to tiles in Eram garden، Qavam house، Atrvash house in shiraz، or patterns in Chaleshtorcastles (Kodarahm Khan and Sotudeh House)، Shalamzar، Shams Abadand Dezak castle in ChaharMahal and Bakhtiari province. The pictures on these reliefs are generally showing party scenes، celebrations، courtier festivities to which most of the collection has been devoted to، regal hunting on hunting ground، that the majority of them have been affected by ancient carvings، especially from Sassanian hunting motifs and silver medallions. In addition، a similar example of such motifs could be seen on both sides of the big arch of Taq -i - Bustan relating to Sassanid era. Moreover، Portrait of soldiers with arms in hand، generally، stand among the flowers and plant، bird and flowered motifs have composed the other painting of this collection. The most important questions of this research are: what are artistic effective patterns in creation of the reliefs of Kermanshah stone museum? And how could we recognize and explain them? What are our reasons on reliefs` creation? The results of this study showed that reliefs are more created during the Qajar dynasty than any other periods after Islam. Also، in Islamic period for the first time the king or courtier motifs has been exposed in a large scale as relief. Base on the results of the study، It could be concluded that Qajarian kings have been influenced by safavian، ancient Iran and western art. goals of Qajarian kings to create relief were: Assimilation of ancient Iran`s emperor، representation of a great dynasty in order to extent the influence and power of the kings among the common people، Qajarian multiple defeats against Russia and Britain`s government and their effort to retrieve their status among people، advertising kings’ constructions and services. Furthermore، based on comparative studies of reliefs، this collection probably relates to an aristocratic building in Shiraz or its district، and it has probably constructed in Fathalishah`s time. We used comparative studies and firsthand sources of Qajar`s period in order to clear entity، the main position and the artistic process which have had influence on them