نشریه پژوهش های باستان شناسی ایران
پیاپی 11 (پاییز و زمستان 1395)

The investigation of Neolithization Process is one of most important issues in archaeological literature in recent decades. However the spread of Neolithic life style to Marginal area such as southeastern of Caspian Sea is interested to some Archaeologists. The Neolithization and spread of it was a long process that comprised economic, social and even ideological changes. Today, the archaeologists are utilized neo-diffusionism hypothesis to explain why spread Neolithic life style to east (North eastern of Iran and Central Asia) and west (Europa) of the Fertile Crescent. The southeastern of Caspian Sea is a region which has very important in the studies of origin of Neolithic life style in northeastern of Iran and west central Asia. In spite of importance of south east of Caspian Sea in this field of studies, a little information is available about this transition process. The area was surveyed and excavated by C.S. Coon and C.M. McBurney in the late 1940’s and early 1950’s and 1960’s. By occurrence of Islamic revolution of Iran, archaeological studies were encountered a long cessation in this region such other areas of Iran. The archaeological research is restated in the area at the recent decade. The results of one of that research has been published In volume 3, number 4 of the Archaeological Researches of Iran journal, entitled: Neolithic and Neolithization of the eastern Mazandaran lowlands: based on new archaeological surveys, written by Ramezani et al. publication of the mentioned article and some of the proposed ideas by its authors was reason for us to once again reconnaissance some well-known concepts such as Neolithization, neo-diffusionism hypothesis, and localization of the Neolithic process in the region. The present article has two sections. The first section, the article entitled: Neolithic and Neolithization of the eastern Mazandaran lowlands: based on new archaeological surveys, written by Ramezani et al. published in In volume 3, number 4 of the Archaeological Researches of Iran journal, was reviewed in a critical perspective. In this essay we criticized some parts of the article, most notably those concerning the data derived from the excavations at the four famous caves of the southeastern of the Caspian Sea and their lithic and fauna materials. In the second section, in order to studies of Neolithization process, we are reviewed settlements, subsistence and paleo-climate data at the southeastern of the Caspian Sea. In north and northeastern of Iran and western of Central Asia, The beginning of agriculture returns to Jeitun-Chakhmaq Culture which identified by Masson’s excavations at Jeitun Mound and Masuda’s excavations at Sang-e Chakhmaq mound. Then, Neolithization process of southeastern of Caspian Sea was explained on the basis of present data (archaeological evidence, fauna data and climate changes). Based on archaeological data collected from the Mesolithic sites of the southeastern of the Caspian Sea and concerning the proximity of this geographical region to the well-known candidates of the origins of early domestications (Zagros-Tauros and Levant), it sounds pale to announce that the Neolithization process was imported to the region, and the southeastern Caspian Sea archaeological sites did not contribute to the domestication of any of the known plant and animal species. In addition, similarities between architecture, burial customs and artifacts such as rectangular single room buildings with limestone plastered surfaces and inside oven, clay figurines, lithic industries, small handaxes, use of obsidian from Jitun-Chakhmaq culture sites with per-pottery Neolithic sites of the Central Zagros region has been supported this idea. However, our information about the spread Neolithic to southeastern Caspian Sea is low and imperfect. It is clear that the picture is complex and non-linear, involving different modes, such as migration, infiltration, acculturation, etc., all taking place simultaneously

One of the prehistoric traditions which have been less noted in Western Iran is Dalma tradition. This, has a wide spread areas of the North West to the Central Zagros, but our knowledge is only few articles and very brief and limited reports. Despite the archaeological research on the region since the 60s and 70s in the Mahidasht, Kangavar, showed the Sarfirouzabad entity little information were available. Sarfirouzabad is located 38 km southwest of Kermanshah including three villages Sarfirouzabad (center Halashi), Jalalvand (central chenar) and Osmanevand (Bozhan center). Sarfirouzabad is the largest in the region, which has an area of 1787 square kilometers. The natural plains is located along Mahidasht extended to South and South East. In 2009, a Mission from University of Tehran, headed by Kamal Al-din Niknami carried out a survey on Sarfirouzabad in order to study and identification of the history of human settlement and patterns spanning from the prehistoric times to contemporary period. During the survey some 28 sites were identified. According to the settlements localization, some of them with less than one hectare in size are located in the slopes and hilly areas while some are located with 10 hectares on the plains near permanent water sources. It appears that this settlement was different groups of sedentary and nomads who lived together. The importance of this research is that one can characterize the inter-regional cultural interactions between the two groups of people in a specified period of Dalma; the settlement pattern analysis of Sarfirouzabad plains, was applied by five varying slope, elevation above sea level, vast area, vicinity to water source and its distance of each site from the main routes. The distribution of sites and settlement patterns shows that during the period they were mainly depended on the environmental resources, especially water resources. The location of site’s relative to studying area between 1400 and 1700 meters above sea level. So that the sites where the altitude between 1400 and 1500 meters above sea level are 6, 4/21% of total area, the area with elevation of 1500 to 1600 meters above sea level, 14, 50% of the total, sites at altitude of 1600 to 1700 meters above sea level, are 8, 28.5% of the total. In this study, the distance in between Dalma sites to water resources, river, and springs possible, Mirage has also been considered. Of the Dalma Sites, there are 14 sites located at a distance of 0 to 100 m of water, 50% of total. 7 sites are between 100 to 200 meters, 25% of the total, 7 sites are between 200 to 400 meters, 25% of the total. The main road of Sarfirouzabad is near Mereg River, Considering the placement of sites alongside the road and the river, it seems that they have been used in ancient periods. Of The total Dalma sites in Sarfirouzabad, 12 sites have 0 – 2500 meters from the main road, this included 42%, 9 of the total, 32% of sites are located at a distance of 2,500 to 5,000 meters 7 sites more than 5,000 meters, These sites are mostly located hilly and rims areas in the mountains and forests.

Bakun is one of the most important prehistoric cultures in the Fars province spanning the era 4800 B.C to 4000/3900 B.C. During this period, many changes occurred in technological developments, social and economic context and the type of the pottery and its distribution which led to a homogeneous culture throughout the Fars. Most of the Bakun studies have been focused on Kur River Basin while other areas have not been precisely surveyed. In this paper, author will try to assessment all of the Bakun sites which have been found in Fasa. Fasa is located at 29° 24″ to 28° 31″ N and 54° 15″ to 53° 20″ E in central east of Fars province. It comprising a land area of 4303/8 Km2. This county is bounded by Shiraz and Estahban in north, south to Jahrom and Zarindasht, east to Darab and from west to Sarvestan and Jahrom. Until 1956 counties of Darab, Estahban and Neiriz were districts of Fasa as it was included five Dehestan : Poshtkouh (Roniz and Jangal), Balakouh (Fasa and its villages), Shibkouh (area between Sanan and Gerbayegan), Sheshdeh and Qarebolgh and Nobandegan. Fasa now is comprised of four districts: Markazi (central) District, Shibkouh District, Sheshdeh and Qarebolagh District and Nobandegan District. Fasa also has three cities: Fasa (center of Shahrestan), Zahedshahr (center of Shibkouh), Erfanshahr or Sheshdeh (center of Sheshdeh and Qarebolagh). The Shahrestan is very mountainous with only two-fifths being characterized by flatlands laying at around 1100 m above sea level. The most important plains of Fasa are: Fasa, Nobandegan, Sheshdeh and Qarebolagh, Gerbayegan (nude land), Miyan Jangal and Shibkouh. Fasa’s climate is amongst the most temperate in the highland region. Indeed, it is considered to lie within the moderate climatic area of Fars. Its winters are moderately cold with temperatures between 1-13˚C, and hot, dry summers (22-40˚C). Fasa receives considerable seasonal precipitation, with yearly rainfall varying between 200 to 400 mm, most of which falls in winter. There are no perennial rivers in Fasa but the winter precipitation from the mountains creates seasonal streams. The first extensive archaeological survey in Fasa carried out by Aurel Stein in 1934. A more intensive archaeological survey, directed by Miroschedji was conducted in Fasa and Darab in 1971-72. About 51 prehistoric sites were found in Miroschedji’s survey which 42 sites had Bakun material. In 2009, an Iranian mission directed by Ali Asadi re-surveyed Fasa and found 26 Bakun sites. The result of these surveys shows a sharp rise in the number of 5th millennium B.C sites; as the number of sites from 15 sites in Neolithic period raised to 42 in the Bakun period. In other words, number of the sites in Bakun period were tripled. In this period most of the Fasa areas were occupied for the first time and new settlements were established. Based on current data, after Kur River Basin, most of the Bakun sites are located in Fasa district. In this paper, author make an endeavor to analysis the settlement patterns of the Bakun period in Fasa. Hence, all of the Bakun sites have been studied from various aspects such as: access to water resources, fertilize soil, vegetation, land use and elevation from sea level. It seems that accessing to water resources have had more efficient role in distribution of the sites. Fertilize soil for agriculture and vast pasture for herding, were also more effective in distribution of the Bakun sites. According to the distribution pattern of the sites, it is likely, subsistence economy have been based on the agriculture (Early and Middle Bakun period) and animal husbandry (late Bakun period).

In terms of synchronic studies, the last stage of cultural development of prehistoric societies of Iranian Central Plateau prior to proto-literate period is characterized by Sialk III6-7 cultural horizon at Tepe Ghabristan and Sagz Abad in Qazvin plain and Tepe Sialk on the northern edge of the central desert. The Late Chalcolithic period, which is referred to as ended around 3400 BC. The final feature of proto-literate period known by the titles of Uruk and the Proto-Elamite characterized by the sudden disappearance of painted pottery of Sialk III6-7 and the emergence of simple and coarse pottery of Uruk tradition. Meymanat-Abad Tepe is considered as an excellent option to study that how the transition between the two these significant periods was happened. Also, Meymanat-Abad is an important site for study the Sialk III6-7. Meymanat-Abad Tepe (N 3928141.46 and S 515322.47, AMSL: 1053.96 m) is located in southwest of Tehran, in the 25 km distance to Tehran, 2 km of south of the Golestan town, 6 km of West of Robatkarim city and 500 meters south of the Meymanat-Abad village and surrounded by two shallow hills of Northern and Southern ones. Meymanat-Abad Tepe consists of two northern and southern mounds and both of them were gone under excavation. In general, a complete sequence of late chalcolithic was identified at this Tepe based on stratigraphic excavations. Stratigraphic excavation and presenting its chronological table help us to illuminate new information of the mid and late fourth millennium especially late chalcolithic in the frame of Sialk III6-7 and Sialk IV1. The southern mound contains the Sialk III6-7 material culture and the northern one contains Sialk III7 and IV1 records. Considering the fact that the two mounds were settled along the chronological sequences, this report had done to present the Operation at the southern mound and relied upon on pottery analysis. Based on the pottery analysis, the settlement phases of I to IIb at Tepe Meymanat-Abad are comparable to Ghabristan IV6-4, Sialk III6, Sagz Abad Tepe, Ismaeel Abad Tepe and Shizar Tepe and the phase III0 is compared to Ghabristan IV6-4, Sialk III7, Sagz Abad Tepe, Ismaeel Abad, Shizar and Arisman B. The presence of some of the typical Iranian Central Plateau ceramics such as buff wares at sites such as Godin indicates that a degree of interaction and communication had been established with the central western Zagros during the second half of the fourth millennium BC. They will refine the typological sequence of the ceramics of the late Chalcolithic horizon. Meymanat-Abad also throws considerable light on some of the problems connected with the emergence of societies in this part of Time. The Southern mound has a continuity of pottery tradition in Sialk III6. The pottery was buff, painted and fine and the forms included cups, deep bowl with plain bases, etc. Common forms included vertical and inverted-rim hemispherical bowls of shallow to medium depth, some with a pedestal base painted with rows of animal decoration such as leopards, goats with S-shaped horns, and cups and open bowls with concave and oblique walls, incurving and flared rims, and flat base. Most motifs consist of geometric designs but stylized animals such as goats, leopards, cattle, and birds were found in abundance. These styles and motifs are similar and parallel to Arisman B, Sialk III6-7, Ghabristan IV6-4, and Godin VI3.

The recognition of human settlement and making changes in ecosystems are the most important topics in landscape archaeology. The role of human-environment interaction is important as the this interactions can affect the environment and human behavior, studying the archaeological sites in their natural context real understanding the environmental potential, cultural, and economic livelihood systems of residents. According to certain limitations and potential of the spatial arrangement of species in the area is following; according to the natural geography of the region and the relationship between man and environment, most of the settlement pattern locating in different geographic zones varying from each other, and each distribution switching the location of settlements. In their analysis of spatial relationship between settlements and other factors such as roads, rivers, quality and type of land have checked. Environment and nature type defines that how they adapted with humans, it is obvious that the situation is not identical to conform a different environment. Identification of facilities and the environmental constraints shapes the human behavior. The Chamchamal plain is of the widest plains locating between the Zagros Mountains where two rivers Gamasiab and Dinavar are flowing and Great Khorasan Road lied on the east-west of the plain along rivers. In addition, on the south side of the plain, two permanent Mirage and roaring “Barnaj” and “Nojubaran” have located; the importance of the plain, especially during the beginning of sedentarism, rivers and downstream added a significant role to the of early settlements development. This system has led to the discharge these resources vary in different seasons, maximum and minimum in the spring to fall months. The average elevation above sea level is between 1300 and 1400 meters and Chamchamal Plain catchment area is inlet Dinavar 460 kilometers. In this paper, the settlement pattern of Bronze and Iron Age of the plain Chamchamal is being studied; according to the plain status, ecological potential and the dispersion of settlement in both periods has considered. Here, it was found that, during the Bronze and Iron Age, the economy was on the basis of agriculture and animal husbandry. The main characteristic of the Bronze Age Settlements of the plain, is that they mostly located in the center of the Plain close to the permanent water sources and main roads. This pattern is dependent on its core showing agricultural subsistence. During the Early Bronze and Iron Age, a greater tendency have seen in marginal areas and mountain belt as can be due to population growth, or spreading animal husbandry. Iron was often moves during the establishment of center of the Plain to the mountainous north following a linear pattern along the mountain valleys, since the life was marginalized; this, represents a change from farming to livestock and giving reliance. As a result of greater reliance on farming subsistence areas of southern margin of the basin and range area and the wider setting. The average size of each field setting area than the area of the center of the Plain and mountain ranges (northern plains) further. According to an study on the Chamchamal plain settlements, since there was not much difference in the size of two sites, the major sites have area of 0.5 to 1 hectare. Rural have probably had certain social changes have taken place after Bronze and Iron Age habitat in the hierarchy have not seen much difference.

The first capital of Sassanian Empire was Gour city located in Firuz Abad region. Passing the time, changing governments, and human’s interferences there only some ruins have remained. Two great ruins have still existed in the city, one of them is similar to a tower and the other has been built of dressed stone. Some historians have indicated them briefly and some researcher studied their function shortly. Nevertheless, their essence and function are not clear and no one has done comprehensive survey about them. Therefore, the main purpose of this essay is to reach sensible narration about the quality of living in these monuments in Sassanian era. Thus, the research method is historical – interpretative. The main questions are on the importance of Gour city and Firuz Abad region in early Sassanian period, the essence and names of the monuments, their functions, and the main aim of the establishment of the city and its buildings. Getting that, first, we will study the status of Pars province and Firuz Abad in early Sassanian period in order to reach the perspective of Gour’s status in that time. Next, in second part of the essay, we will study the texts of historians and geographers in Islamic period, between 9th and 19th century, about the city and its monuments to know the city’s structure and the monuments conditions in various periods and their famous names. At the end of this part, we analyzed their narrations and compare them together, because in some texts, we can see some vagueness and repetition. In the most important part of the essay, we study the functions of two central buildings of the city. Achieving this, we studied the contemporary researchers’ and travelers’ attitudes on these monuments and compare them together and analyze their reasoning. We want to get believable narrations about the story of living in these monuments in Sassanian era. To sum up, we found out some results. Gour or Ardeshir Khovarrah might have been the political and religious capital of Iran by the early Sassanian era. Islamic historians have named these ruined Terbal, Eyvan, Kiakhoreh, and Minaret. Maybe they wanted to suggest royal and religious function for these monuments, although it seems that they indicate a palace. According to archaeological and historical evidences, researchers’ attitudes, and sensible reasoning we can reach some narrations about living in these ruins when they were habitable. One of them is the monuments belonged to royal complex and the tower was the symbol of Sassanian kingdom and the other has been built of dressed stone was the space for royal or ritual ceremony. The other alternative for dressed stone building is the open space for ritual washing or even might have been Anahita temple. The last suggestion for this ruin is a place for ossuaries, because these places have not been recognized precisely yet. Finally, we think that these monuments were parts of the royal complex of the city. In this research, we used three main references; first group is historical and geographical texts. When we use these references, face some issues. If we do not investigate them carefully, we might make mistakes in our deductions. The first issue is the editors might have made mistakes in rewriting some words; second, the vague narrations which we don’t know the writer talks about which building; third, repetition of earlier historians’ word in later historians’ word .the other group of references is contemporary researches and diaries which is the source of third part of the essay. Moreover, knowing correct meaning of some words, we used encyclopedias and literary texts which have been mentioned in footnotes and references’ part.

Sar-i-pul-i-Zohab is located in Kermanshah province, near Qasr-e Shirin County. Due to the strategic position which is located on the route of Silk Road, it has an important and essential role in the political changes in various ancient times. The mentioned cultural region has a long historical background and discovery of Anubanini relief as well as Parthian relief and inscriptions showing its significance.The aim of this article is to study the historical geography of Sar-i-pul-i-Zohab and its different names over time on the basis of written resources. So, the major principal sources suggest that there was a diversity in the name of this region by the passage of times and kingdoms, which include: Xala, Kaleh and Holvan. But the various names of Sar-i-pul-i-Zohab and the similarity of Holvan with other areas such as Holvan in Quhistan, Egypt and Iraq has caused disagreement among historians and geographers. Nevertheless in the reliable pre-Islamic resources like Charaxi, he mentioned to this region before the Karina (modern Kerend). Moslem geographers have frequently mentioned this region in their texts and have indicated the name of Holvan in some historical events – such as Islamic conquests. It is noted by the early Islamic period -meanwhile of capture the Al-Mada’in and Jalawla – as an abode of Yazd gird and it was located in the eastern Jalawla. The performed researches lead us to this hypothesis that the mentioned Holwan in pre-Islamic and Islamic texts matches with the geographic area of modern Sar-i-pul-i-Zohab. Anyway only according to written resources we cannot reliably reconstruct the geographical history of this area and this subject needs more archaeological surveys and researches. In fact, the geographical research of this region suggest little and limited references in order to pre-Medes periods. The mentioned relief and inscription of Anubanini is the most important and considerable written evidence which is simultaneous with Akkad period in Mesopotamia. If we neglect this evidence, we do not have any other cited written documents regarding to the region and Central Zagros. This document demonstrates that the mobility of this area in related period but we cannot determine the precise limit and geography of this cultural domain.The historical background of this city – which was called Xala in Greek – return back to the Assyrian period. In Assyrian resources, it was named Xalman or Halman .In Islamic resourses, the construction of Holwan city has been attributed to the Sassanian king, the first Qobad .The name of this region was exist in Islamic texts. At the first half of 6th century, Holwan was still active and in mobility but in the middle of this century it was damaged by great earthquakes and plundering by the Abbasid Caliph’s guards -al-Mustarshid- in 529 A.H. Therefore in 6th century, the most parts of city and in 7th century whole of it was ruined. Due to the importance of this area, it attracted the attention of many European archaeologists and explorers - such as Flandin, Olivier and Rawlinson. The existing evidences suggest that Sar-i-pul-i-Zohab had a great importance as mostly was a prosperous city which various governments (Especially pre-Islamic ones) made some efforts in order to occupy this region due to its strategic situation. This research has been accomplished on the basis of informations mentioned in historical and geographical documents as well as scholars’ studies.

The roads are considered as the main factor of society’s changes, the development of nations and also cultures. They are not only consider as a means transporting cargoes, but also are as a factor for replacement of cultures which further produce wealth, following the development of civilizations. The roads development is a reflection of the increase in dynamic points and causes making valuable energy to lead the movements. The existence of destroyed cities and the civilization centers or they have still continued their life on tribal road, the natural and geographical elements, the special circumstances of human life such as religious matters or need to have relationship with ethnic groups and other nations and also ancient works are considered as the main factors knowing the ancient connective roads. Kazeroon, Farashband and Firuz-Abad cities, which are located in the mountainous part of Fars are the topic of current research. Bishapour was an intersection and connective place in ancient Iran, which in one side, was connected to Mesopotamia, Susa, and Tysphoon and in another side was reached to Firuz-Abad, Istakhr and the 4th road was related to sea. The production of perfume and drugs, weaving industry and breeding silkworm were its most important industries; moreover, Shapur eateries were very famous. Here, the industrial activities and commercial exchanges has circulated over Sassanid era. By Al-e Booyeh era Bishapour was also considered as one of most important Fars weaving centers. Ardeshir khoreh is located on the end of a plain with high mountains on which a castle face to the only main and vital road. Strategically, this place has many privileges through several passages, which are limited by mountainous stockade around city, further, it reach to Kerman and Persian Gulf, Mesopotamia directly, and through Kazeroon to shiraz and Istakhr – the center of southern Iran. Due to the importance of roads and their roles in culture knowing and the development of ancient societies, the authors, have studied the connective exiles of two major cities of Sassanid era in Fars. This research was investigated Bishapour, which is located in west of Fars and also about Firuz-Abad or ancient Ardeshir Khoreh in southern Fars. This axis was studied in three parts, including Bishapour- Kazeroon axis, Kazeroon - Farashband and Farashband- Firuz-Abad. Each of these routes were divided to different branches and then formed the network of routes. According to previous researches, it seems that the connection of Bishapour and Firuz-Abad cities, was possible by these two main axis. This axis passes through the sectors of Firuz-Abad, Farashband, and Kazeroon ownerships. This axis also in its shortest form, had contained 25 passing distance and at least 7 lodges including Bishapour – Kazeroon-Famoor-Baladeh, jereh-Khaneyek and Khushab or Baladeh. Jere–Farashband – Bachoon-Firuz-Abad. Moreover, this axis in its longest form include, 30 par sang and at least 9 lodges, containing: Bishapour - Kazeroon – Famoor – jere-Baladeh or Kazeroon-Jere-Baladeh – Ghondijan – Farashband – Bachoon – Konarsiyah-Firuz-Abad. In order to know this axis, 7 Karevansaries, 14 lean-to, 3 frescos, 5 Sassanid Pahlavi inscription, 26 ponds, some graves or collection of graves, stone basins, 2 cliff water canals, 3 mosques and holy shrines with characteristics of early Islamic centuries, 40 hillocks, 23 castles, 8 surroundings, a part of stone-pavement rout, the remaining of ancient stone roads in two points, 2 bridges, 3 simple station, 2 fireplaces and 4 works with unspecified usage, were recognized. Because of its connection to sea, connection of center of 2 important furnaces in Fars, and also providing connection of Sassanid politic center in Tysphoon with religious center in Fars, this rout was important. This axis had high business, religious, army and political importance in Sassanid era

Lands located in north of Alvand Mounts in Hamadan province with proper living condition including: very fertile soil, a series of continual and discontinuous rivers, springs and aqueducts, was one of the most important centers of human societies in different historical periods in Western Iran. It is approved identifying a large number of prehistory, history and Islamic sites on the plain. Zino-Abad area was identified reviewing the archaeological surveys of the Hamadan plain in 2015. Ancient Zino-Abad area was land locating in north of the “Mohajeran” city of Hamadan province. This area is located some 34 km north of the modern city of Hamadan at UTM: 39S 286189.8 3886085.31 elevated some 1670 meters above sea level. In addition, in some Islamic World Geographic books have been referred, such as Geographic book “Masaeol-Al Mamalik” of Ibn Faqih Al-Hamadani” and “Mu’jam Al-boldan” “Yaghot Hamavi”.
Zino-Abad extended over 50,000 square meters and is one of the most important centers of the plain. Since it have a large number of diverse classic potteries of various historical period. But one of its important period of settlement, was Islamic period, especially Medieval Islamic. There are a large number of variety unglazed and glazed potteries of different Islamic periods. This topic should be considered as one of the most important Islamic sites in the Plain Hamadan and Western Iran. This area has known pottery techniques for centuries by the Islamic periods for its own pot-making techniques which can be divided to two groups; one of them is relevant to pottery of first centuries. This gurop include: simple unglazed porcelain, unglazed carved, painted ceramics and “Champlevé” or “Silhouette”. The second group is relevant to Medieval Islamic pottery. This group include: unglazed molded ceramics, simple monochrome glazes in Azure and Turquoise color, under glaze painting; Ghalam Meshki and Silhouette and Sultanabad Wares and over glaze painting on Lusterware. Accessing to maximum Information, this area was systematically surveyed and the recovered material have compared to relative areas, because it locate at the brink trade trajectory. Studying materials, it was found that the simple unglazed pottery of Zino-Abad has many similarities to the pottery of this period in “Nishapur” and “Qasr-I Abu Nasr”. There some Similarities to the Underground city of “Arzanfud” and “Samen” in Hamadan. Painted potteries of this area are similar to those from “Nishapur” as well as of potteries known from Metropolitan Museum. Similar of this pottery in Hamadan was found at archaeological excavations at “Nahavand”. In terms of production techniques and furniture styles, the Medieval Islamic pottery of Zino-Abad are very similar to the great centers of pottery of this period in Iran. For example, under glaze painting (Ghalam Meshki) ceramics of this area is very similar to pottery “Sultaniye” and “Kashan”, and potteries known as Sultanabad similar to pottery samples to that of “Takht-e Soleyman” and “Bisetun”. Over glaze Painting (Lusterware) ceramics of this area are similar to those from Kashan. “Ghalam Meshki” potteries of Zino-Abad in many important areas of Hamadan been found, Such as “Ekbatana”, “Arzanfud”, “Samen” and “Quruq Bahar”. Finally, the Complex of Underground city of “Samen” in “Hamadan” is the only area where “Lusterware” ceramics have similarities to “Zino-Abad” potteries.

One of the fundamental factors in designing Islamic cities and urban monuments, is “climate and observing the Ron” principle so, that its effect can be seen in all of the urban fabric and even in all the buildings and the elements of interior places. In the Islamic republic of Iran architecture in the hot and dry climate is one of the most specific and obvious manifestations of the effect of climate in the formation of the cities and buildings and the most beautiful Iranian designs can be observed in this type of climate. Iranian city experts including western and eastern, consider physical monuments on the basis of Islamic culture as one of the characteristics of Islamic cities. Among other religious centers, Hosseineyeh has less been paid cosidered, while these elements have had important role forming the behavior, strengthening social ties and reinforcing cultural convergence. This paper has selected Birjand city which is on the edge of desert as a unique example which little traditional architectural studies have been done about it and studies the effect of climate in one of the unique historical monuments at Shah Abbas Safavid reign named “Hoseineyeh-e-Navvab”. This monument is at one of the historical area of Birjand named as “Chahar Derakht” and is a valuable case study evaluating the effect of climate in designing and forming the buildings at the desert edge. Researchers in this study examine and analyze the architecture of the mentioned monument based on the climate factor thorough descriptive – analytical method and library data gathering tools. In study of Chehar-Derakht district generally and Hoseineyeh-e-Navvab specially, we focused on the continental considerations in addition to direction of wind and sun. Skeletal tissue of Hoseineyeh-e-Navvab is completely introvert and mostly windows are opening to central court, and building materials for architectural spaces of building are homogeneous with desert zone and implemented using clay, ingot and brick. This type of composite brings a uniform and resistant mass which plays the role facing temperature and moisture insulation against sun. The bright color of thatch in roof and plaster coating in entrance and inside view of court also reflects the projected heat. Wooden doors and windows and thickness of walls also improves the strength of building and balances the variation of temperature in 24 hours a day. The main cover of architectural spaces are domical and semilunar. This form prevents heat exchange and prevents from erosion, and in addition has an important role transferring the precipitation. Utilization of windward, aqueduct entrance, garden and pool inside the court has an important role balancing hot temperature in summer. In Hoseineyeh-e-Navvab, the Hashti and corridor brings shadow and a desirable feeling for neighbors and mourners. In a final conclusion we can say that Persian architects by taking attention to requirements of dry climate of desert and using local resources, invented phenomena worthy to study in every aspect, and a general rule in relationship with all traditional buildings evidences in Chahar-Derakht district which is their homogeneous structure with residential zone and natural factors. Recognition of climate in desert zone always has fundamental role in strategic studies and now a days utilizing this divine resource can have important role in urban development.

Flags are not only pieces of fabric fluttering. From ancient times what makes these objects differ from the other objects with the same material, color and design, are the special functions. Flags and Banners in every period had different functions such as military, religious, ethnic or economic. In any case, flags are charts of ideas, thoughts, goals, ideology and worldview of their owners, so pictorial motives and theirs various components should be simple and clear, it needs to transfer the basic concepts of beliefs, goals and objectives of their owners. For this reason, considering the closer inspection banners, components and symbols used on them, it should be notified about the foundations comprehensive military, political, religious, class and social achieved in that period, an aspect which in studies less attention has been paid recently. Flags, because of their special duty, are distinguished from the other objects which are the same color and have same role. Making banners is always the best kind of material were used and the position of carrying the banner was always one of the high ranking position, therefor it shows that how high is its place in the passage way of history. Among some of the documents remaining from the Safavid period there are references to all kinds of flags and banners in this period which compared to other historical periods their quantity and quality are considerable. Besides of documents; artifacts and archaeological evidences, such as a variety of related paintings in manuscripts, murals paintings, Moraqa’s, coins, flag finials or the few remaining textiles are useful for the classification and recognition better and more efficient of flags in this period. Author is trying to rely on the remaining documents and archaeological artifacts from Safavid period, presenting a comprehensive classification of different flags and banners in functions and forms. This study is based on the findings method and through library and field research and their combination, and descriptive analysis is applied. The results of literature reviewing and remaining evidences from the Safavid period indicates the presence of flags with various functions in political, military, religious, economic, ethnic-tribal and royal with different forms, colors and signs. One of the most important groups in Safavid period was official flags. These flags had a motif as the lion and sun and they were triangular form with one or two tenons or multi-blades. Before this period, lion and sun was as a symbol of prosperity and power. Official flags were used in international and diplomatic relations to reflect the power and greatness of the Safavid dynasty. Official flags were different from Royal one which used for the king and the high level princes. Royal flags used to confirm the presence of the king and the princes in combat, parties or even for hunting. Special flags for morning times used for the funeral of high level people and court officials and also used in rituals of the Shia’s Imams (AS), especially in particular ceremonies of mourning for Imam Hussein (AS). These flags were in different forms like triangular or band shapes or Kotal shapes. Safavid kings used these religious flags in their battle field because they wanted to show their combat as a religious one. They also have used some holy verses or phrase or holy names for divine help for their victory in the battle fields. Expanding the economic relations with neighbor countries or other states was the reasons of presenting the commercial flags and because of this foreign communications; the motif on the flags was the lion and sun. Documents in the Safavid period referred to local flags, but unfortunately due to lack of documentation, there are not a lot of details about it.

There are two methods studying the Islamic art; of them is to study the Islamic art and its elements, in certain point of view. In the first method (Traditionalism) is to emphasize on ultra-temporal truths (Islamic principles). This approach believes that Islamic works reflects these truths. Titus Bokhart, Seyyed Hussein Nasr and Rene Genon are the most famous and best known thinkers of traditionalism thought. Second method (historicism), instead of exclusive emphasize on the Islamic principles, emphasizing on different factors such as geographical, cultural and international. This approach believes that art in the Islamic lands, on the basis of theirs environmental and cultural conditions has been established in various forms. Grabar, Ethinghausen, Terry Allen are the most famous and best known Historicism scholars. In this essay, we want to deal with the evaluation of two interpretations on Mihrab, as one of the mosque elements. Historicism Method justifies and explains the Mihrab by Historic, Geographic and social information and by this way points to Islamic artists recourses to other artistic and religious traditions. In this approach Mihrab is originally not an Islamic element, and its function merely was royal and regal. In contrast, traditional approach emphasizing the ultra-temporal truths in art, believes that sometimes Mihrab was the symbol of gate and entrance of paradise, sometimes was the symbol of Ka’ba, sometimes was the symbol of war and Jihad location (Crusade). We should be careful that the symbol for the traditionalism has special meaning. In fact, for them all of existential forms in universe (cosmos) are the forms that point to divine truths and meaning. So Islamic artworks which created in this tradition all are full of symbolic expression of these truths. In the traditionalism method symbol is not conventional, and is not human thing, but it has ontological aspect and it is context for presentation of meaning and truths running in all parts of universe. In this perspective Mihrab as the one of the mosque elements has symbolical relation with Ka’ba, Mohammedan truth and revelation of existence. Traditionalisms unlike what historicists think, did not deny influence of other cultures and traditions upon Islamic art, but they believe that there is a mysterious relation between Mihrab and all religions. We should remember that in the method of historicism, although Mihrab be meaningful for the Muslims, but we cannot interpret it as symbol. Because Mihrab has not any Islamic acquaintance. It is seems that historicism view about Mihrab can be based upon this unsaid but admitted presupposition that if we cannot find any document directly about certain subject, we cannot call it Islamic feature. By this belief, they believe that the Islamic thought cannot accept any aesthetic theory. Believing in traditionalism only, we neglect sentimental and emotional drives and miss historical and social information. In fact from the historicism point of view, Mihrab is not especial to Muslims mosque. There is no essentiality for its existence. Mihrab has not any peculiar position in the Islamic mosque and there is no any explicit text which point to Mihrab in the text of Holy Groan. Historicists believe that only Ka’ba and sacred sanctum mentioned in Holy Groan. Even if we accept that calling Islamic mosques which made in Islamic lands, we can only present Mihrab as the displayer of Qeble (side of Ka’ba which Muslims prayed toward that) .By believing Historicism only, we neglect some ultra-temporal facts. We should not neglect that logically believing in tow approach (traditionalism and historicism) at the same time is not paradoxical. So believing to them is possible in the investigation of artistic subjects such as Mihrab; i.e., in the study and investigation of topics such as Mihrab, we can appeal to historical, empirical informations and artist believes, phenomenological and symbolical elements.

Inscriptions ornamentation is one of the impressive factors in the beauty and majesty of Iranian architecture. In addition to the beauty of the buildings, architects and designers exhibit the concepts symbolically in the context of theology and order and unity in the world in the formats such as arabesque, geometric, using of beautiful colors and holy words and verses of Quran in inscriptions on monuments using architectural decorations to the public. What is discussed in this article, will be contained introducing the art of calligraphy and inscriptions in the form of Timurid tiling industry and the second period of Azeri School. Getting this purpose, two mosques of this consequence era of Iranian art (Medieval Islamic art) is considered as case studies. Gowhar-shad and Blue (Masjid-e Kabud) mosques are the outstanding and established phenomena which can be properly surveyed and studied their present inscriptions. Gowhar-Shad Mosque is one of the architectural masterpieces of the Timurid period according which the 3rd inscription on the south side (constructed in 821 AH) finished by Gowhar-shad efforts, Shahrukh Timurid’s wife and Blue mosque (constructed in 870 AH) was built at the time of Abu al-Mozaffar Jahānšāh Ibn Qara Yusuf from Qarāqoyunlu Turkmen dynasty. Though it has been previously done the studies in the field of Stylistics and compares Timurid mosque decorations, but the comparative analysis of the inscriptions used in these two buildings is a something new and the reason for the importance of the research in this study. Here, studying of the differences and the inscriptions’ similarities, Color combinations as well as how to replace the inscription on the monument are also analyzed. The authors are pursuing to find a turning point of calligraphy in the Timurid and Qarāqoyunlu Turkmen with case-study on two Gow-harshad and blue mosques. The research has been done by the description-analytical approach and comparatively comparison between inscriptions of two monuments. The research method is based on the data compilation through the library documents and field work. In this research which is conducted comparatively, it has obtained significant results that can help the researchers in the field of Islamic art and architecture. The consequences of the research can be expressed as: finding the distinction as well as the similarity between the inscriptions of these mosques and regarding to the writing methods of inscriptions and how to use various colors in the body decoration of these two monuments (background of the inscriptions) and also the subjects and content expressed in the inscriptions which has been thoroughly analyzed in the main text. The similarity of the two building is obvious in using of azure blue background color in decorations and also the same selection of some of the verses and chapters (Sura). The scripts used in the monuments are also similar to some extent to each other however, differences can also be seen.

Iran is an ancient country with a long history in art and architecture presenting innovative and creative works embedded in different parts. The heritage of effort to ceate wonders representing faith and belief in god and indicator of culture and civilization.The architect artists created mosque for worship ,school for education and Baazar for trade and economic affairs and carvansara for rest of trades and merchants.Iranian baazar is a unified fabric of different elements with a service-trade approach embracing the heart of economics and life in the city.One of these elements is carvansara as the inns on the way dating back to achemenian era.Due to different climates in Iran and distance between cities , the presence of plaes for rest and food provision was necessary without which paving long distances between cities was impossible.In this research ,the history and architecture of and carvansara are paid attention to and carvansara Safrkhani is chosen to get the details of this kind of building and pathology of building.Library documents along with field observations were reied on to get the historical trend of carvansara in Iran and pathologies of this building in restoration. Iranian civilization as other civilizations, convoys were always on the road and traveling. Institutions providing aid stations in certain areas of the road with a long time ago, during the Achaemenid Cyrus was launched. In the words of Herodotus’ invention of Iranians in different sections of roads, stations were set up with Bashgvh guest houses and roads are safe. As always in traffic took place. Number of stations with Sardis to Susa 111 Post Road house number was. “Due to the diversity and beauty of the buildings, many scholars and experts in the field of art, architecture, caravanserais of Iran’s most important architectural landmarks successes and professor of Iranian players in the creation of these buildings have pioneering and Mobtaker. In this article we will cover in this context Caravansary INNS Haj-Safarkhany is studied in this province. INNS can help identify and restore them from being destroyed due to lack of knowledge or forgetting to prevent infection. The introduction and repair and restoration and rehabilitation of caravanserais investigations have been conducted. The research question is: Is this house plan forms the passage of time and changes to street and has changed? In this method, field studies and documentation library and research is descriptive. In general, the evolution and spread of caravanserais in different periods depending on the social, economic, religious, and the acquisition and development has been associated with the above. The inn has held various functions in the past, has caused different names to these buildings is housed in the dictionary, including Karbat, ligaments, and Khan’s tent. Inn combines Caravan (meaning a group of passengers) and house (meaning house or place), in other words we can say that the caravan inn building to accommodate the inn room and porch addition of the clause and the barn and Storage is often called the sheath entrance to the house is a small market and the entrance was a clean room that is dedicated to Karvansalar. Sometimes towers located on both sides of the house and ligaments during the defense and security of the toll taken. Karvansrahayy for keeping horses and cattle that have been used to Rabat, they may watch or ra ra Arab ligament is Pat. Pat way or path past the house, the ligaments in addition to water storage tank and several rooms around the courtyard engulfed and passengers can have one or more nights in the Byasaynd. December Zrpatgan feet and was also the root.