Parseh Journal of Archaeological Studies

Cultural Interactions of Bakhtiari Region with Fars and Khuzestan During the Chalcolithic Ages with an Emphasis on the Archaeological Data of Lordegan City

Moslem Mahdian

Abstract
The interaction of cultures in prehistoric Iran has always been one of the most important and complex topics in Iranian archeology. Such connections in different regions of Iran show the relationships of cultures and their effects on each other. During the fifth and fourth millennia, these connections became more extensive and significant. During this period in the South Zagros region, between Fars, Chaharmahal and Bakhtiari (Bakhtiari region) and Khuzestan regions, close cultural ties were formed, which are more than anything else reflected in the pottery collections of Bakhtiari region. Alain Zagarel in his studies in different parts of Bakhtiari region points out that during this period, this region has received many cultural influences from Fars and Khuzestan regions. In this article, the cultural relations that took place during the chalcolithic Age in the Early / Middle / Late Shushan period of Khuzestan, the Early, Middle and Late Persian periods, as well as in the phases of Alexandria, Chelehgah, Afghan, R1, Lapoei, Shahrak and Borjoui and S17 in Bakhtiari region have been formed, discussed and tried to answer the question of whether there were cultural connections between these areas during the chalcolithic Age or not? According to the studies, it seems that there were cultural connections between these areas during this period. The point that should be mentioned here is that in this study, the cultural influences of Fars and Khuzestan regions on Chaharmahal and Bakhtiari have been considered. The effects of these cultures on different parts of Bakhtiari region are not the same, so that the northern regions of this province during this period were influenced by the cultures of Khuzestan region and southern regions, especially Lordegan city during this period were influenced by the cultures of Fars region.
Keywords: Interaction, chalcolithic, Bakhtiari, Fars, Khuzestan.

Introduction
One of the most important field works done in Bakhtiari region is the activities of Allen Zagarel and Hassan Rezvani during the years 1390-1389. The two main plains of Bakhtiari region, namely Khanmirza, are located 180 km south to southwest of Isfahan, at an altitude of 1800 meters and Shahrekord at an altitude of 2100 meters. Both plains are very fertile pastures, but due to their height, lack of surface water and good soil, they are not suitable for agriculture (Hool, 1390: 132). The sites identified in these areas provide useful information from the pastoral pattern of the pre-pottery period. We are indicating a period of prosperity in the Bakhtiari region. Based on these activities, the question that arises here is whether there was a connection between the Bakhtiari region with Persia and Khuzestan during the Copper and Stone Age? It can be said that the initial study of copper and stone period pottery shows the relationship and close proximity of regional pottery with copper and stone period pottery in Fars (Bakun A and B) And Khuzestan (Middle and New Shushan). However, it seems that the copper and stone pottery of the lords is more similar to the prehistoric pottery of Persia (Bakun A, B and Lepui).

Materials and Methods
Cultural interactions are one of the most important and complex issues in archaeology. In this research, we first tried to study all the sources in this field well, and the pottery related to each region was carefully examined and matched with each other so that we could provide a correct and accurate comparison. Among the important sources that were used in this regard were the reports of excavations, investigations and research activities that took place in these areas during the copper and stone ages. For correct understanding and accurate analysis of the data, it was tried to use the latest archaeological activities and also the latest scientific results published in these areas.

Article Text
The pottery collection of Bakhtiari region provides us with very good information about the Copper and Stone Age, through which the connection between this region and Fars and Khuzestan can be determined. Data from all three phases of the Copper and Stone Age have been found in the Bakhtiari region. Among these, we can refer to the interregional interactions of other regions of Bakhtiari region such as Dashte Farsan with Khuzestan and Fars, and although this has been the case in previous periods(Neolithic), as the evidence shows They show that this trend has significantly increased in the Copper and Stone Age. Currently, studies show that this region is very similar to Fars and Khuzestan. Currently, studies show that this region is very similar to Fars and Khuzestan.A noteworthy point about the settlements of the copper and stone period of Farsan plain is that in this period the southern areas of Farsan plain are very similar to Bacon pottery in Persia, while the pottery of the northern half of this plain is closely similar. They have new Middle Shushan pottery.

Discussion
Based on the conducted research, it can be said that the residents of Bakhtiari region were influenced by the residents of Fars and Khuzestan during the copper and stone ages. Considering that most of the settlements in this area belong to nomads, it can be said that this area was a bridge of communication between these areas during the copper and stone ages. The presence of pottery similar to the cultural materials of the late Neolithic and copper and stone of Fars and Khuzestan indicates the strong connection between the Fars plain and the mentioned areas, and one of the important reasons for this strong connection is the migration of nomads in the Fars plain and other highlands of Bakhtiari to these areas. The identified sites of this period, which were mainly in the form of temporary camps, also prove this claim.

Conclusion
In the Copper and Stone Age, we are faced with the dramatic emergence of yards in the Lordegan area. During this time, communication between the inhabitants of Lordegan and Fars and Khuzestan has increased. The reason for this claim is the collection of pottery that exists in this area. Another reason to prove this claim is the laboratory studies that have been done on the Lepui pottery of Chaharmahal and Bakhtiari province with Fars province. Based on the researches, it can be said that the inhabitants of Bakhtiari region have been influenced by the inhabitants of Fars and Khuzestan during the Copper and Stone Age. Given that most of the settlements in this area belong to the nomads, it can be said that this area has been a bridge between these areas during the Copper and Stone Age. Khosrozadeh also points out that the presence of pottery similar to late Neolithic cultural materials and copper and stone of Fars and Khuzestan indicates the strong connection of Farsan plain with the mentioned areas and one of the important reasons for this strong connection is nomadic migration in Fars plain and other heights. Bakhtiari knows of these areas, as the sites identified during this period, which were mostly temporary camps, also support this claim.

Chemical and Metric Analysis of Qeytariyeh Ceramic Collection: An Assessment of Standardization and Production Organization

Sharareh Farokhnia

Abstract
Grey Ceramic culture in the second millennium B.C. have been the controversial issue in the Iranian Archaeology. Since most of the grey ceramics have been discovered from the burials, it remained some questions regarding the socio-economic conditions of the individuals. Also the rarity of settlement contexts have added some ambiguities as well. For this, material culture and archaeometrical analysis on the grey ceramics might be helpful to clarify some aspects of socio-economic condition such as, ceramic production, standardization and production organization. This paper will attempt to argue about some aspects of ceramic production in Qeytariyeh cemetery at Tehran plain with metric and chemical analysis. Ceramic analysis demonstrated a number of attributes which are including uniformity of decoration and dimensions, homogeneity of ceramic shapes, the variety of resources and preparation processes. The result of the analysis inspired us to draw the ceramic production organization through the standardization indicators. Finally, it can be proposed the scale and intensity of ceramic production in Qetariyeh might be the household industry or workshop industry.
Keywords: Metric Analysis, Chemical Analysis, Standardization, Production Organization, Qeytariyeh.

Introduction
Some sudden changes in cultural materials, the widespread cemeteries and unidentified settlement evidence in the second millennium B.C. encouraged scholars to study and propose some theories to interpret these cultural changes. According to the new researches and reassessment projects, it is needed to review and revise the chronology and older theories in this period.(Danti, 2013; Fazeli Nashali & Coningham, 2007; Hosseinzadeh et al., 2017; Fazeli, 2015; Sarlak, 2011; Farokhnia, 2020)
In fact, the comprehensive studies should be conducted to shed some lights on these ambiguities and restudy projects on some discovered collection would be necessary. Since just a few direct evidence related to the occupation have been found from the cemeteries, multidisciplinary studies such as archaeometrical analysis on the material culture (grey ceramics) might be helpful to study on the indirect evidence related to the ceramic production and production organization. In this paper, we have examined the standardization hypothesis in Qeytariyeh ceramic collection through the metric and chemical variabilities.
Qeytariyeh cemetery is located in the Shemiranat County, northern parts of Tehran and in the south of Qeytariyeh Park which is destroyed by construction of buildings and expanding residential areas in 1960s. The rescue excavation was conducted in 1968 and 1969 by Kambakhshfard (Kambakhsh Fard,1991). The restudy project was conducted in the National Museum of Iran (Farokhnia, 2020). The project provided us the opportunity to work on technological behaviors of the ceramic collection.

Materials and Methods
During the museum fieldwork, 1809 pottery vessels was registered. The ceramics were classified into different types or forms. The vessels present 23 types and 6 subtypes. The largest color category was grey (78.38). Of these 50% have burnished treatment techniques and 70% of the ceramic wares have fine texture bodies.
The methodology combines the metric and chemical analysis to trace technological attributes. Metric indexes have been considered to evaluate the degree of standardization. Seven measurements were made on the pottery vessels: rim diameter, base diameter, wall thicknesses, height, pedestal height, spout height and neck height.
The Potteries also were analyzed with a Portable Energy Dispersive X-Ray Florescence (ED- XRF), to study the compositional data and variability. Among these potteries, one hundred and eighty representative samples belongs to 21 type or forms were analyzed.

Disscusion
Metric indexes demonstrated the homogeneity of some dimensions in different types or forms. Besides that, some distinctive motifs have been used on the specific ceramic forms.
Despite similarities in production techniques, the chemical composition of raw materials demonstrating two distinct type of clay sources. In this regard, availability of raw material, changing in technology, introducing new function, or even change in technical skills might be considered for changing in the raw source. The chemical composition of pottery samples shows that two distinctive geochemical groups does exist within our database. A calcareous clay composition with visible lime peddles whereas another clay is a siliceous deposit rich in Fe, Rb, and Nb.
Among the collection, a large number of shapes associated with drinking function such as tankards, spouted jars, handled pitchers, spouted jugs which might be the most distinctive funeral function, have been identified.
Obviously we don’t have access to the direct evidence of ceramic production in Qeytariyeh. However the recognized ceramic attributes would provide us the evidence of production organization.

Conclusion
Several Factors such as homogeneity in vessel form dimensions, manufacturing technology and chemical composition reflect specialized production in Qeytariyeh collection. In fact, most of the pottery vessels have very close dimensions in the specific form. The specialized production in Qeytarieh can be evidenced by standardized large number of final products, which show a constant formal and technological attribute. The high diversity in ceramic types and the ceramic surface treatment (burnishing surface treatment) brought to light the evidence of proxy of craft specialization and high skills of local producers.
Thus our examination and documentation suggests Qeytariyeh ceramics have been produced by a given specialist workshop which are extremely homogeneous or standardized.
Since both type of clay sources have been used simultaneously in manufacturing process, it can be deduced that probably two active Workshops were involved in production of entire manufacturing process.
Taking in mind, that the calcareous clay has an advantage to form much easier and considering various range of skill level in production specific forms, it can be deduced that beside specialist also trainees were involved in manufacturing of end-product at least in some specific forms. This observation might explain the need for a shift in clay from siliceous to calcareous, as the raw source should also be in adjacent with professional skills.
At the end, the result support the hypothesis household industry or workshop industry model for production organization in Qeytariyeh based upon standardized ceramic production and skilled producers in the ritual context.

Acknowledgements
Special thanks to Dr. Jebraeel Nokandeh Director of National Museum of Iran and his colleagues, Yousef Hassanzadeh, Nina Rezaee and Maryam Panahi. Also we want to thank Dr. Kamoldin Niknami for his comments on the text. We very much to thank Neda Tehrani and Nima Fakoorzadeh for photography of the collection.

Analysis and Assessment of Environmental Factors in Order to Explain the Establishment Patterns of the Iron Age in the Sarakhs Plain

Davood Behroozifar

Abstract
So far, the settlements of the Iron Age of Sarakhs plain have not been studied archaeologically, and on the other hand, the Iron Age of Plain Sarakhs represents the Yaz culture in the region and owes its name to the Yaz Hill area in southwestern Turkmenistan. Studies of the Iron Age culture of the Sarakhs Plain can reveal the basic information of this period and help to understand the general Iron Age of the Iranian plateau and the land of Turkmenistan. The purpose of this study, while identifying Iron Age settlements, is to analyze environmental factors to explain the patterns of Iron Age settlements in the Sarakhs plain. For this purpose, a field study was conducted in the plain and by studying the collected works and library studies. It was found that 16 sites have Iron Age artifacts. Some settlements are single-period and some have chronological sequences. The necessity of the present study is the unknown culture of the Iron Age of Sarakhs plain. Therefore, the identified Iron Age settlements of Sarakhs plain were analyzed from the perspective of environmental factors and their role in explaining settlement patterns. The output of maps and data of Iron Age settlements in Sarakhs plain showed that among the environmental factors influencing the determination of settlement patterns, Distance and proximity in the range of 300 to 900 meters above sea level, Location of settlements along the rivers of Sarakhs plain (linear settlement pattern) and large urban or rural centers (Mir Ahmad and Bazangan) up to 65 hectares (central location), Communication routes (communication route of Greater Khorasan in the Iron Age), In the formation and distribution of settlements have been more influential than other environmental factors. One of the most important results of the present archaeological study, Identifying the Iron Age settlements represents the culture of Yazd Plain Sarakhs, which will be used to measure the distribution of Iron Age settlements in this area to draw a very accurate and comprehensive perspective for understanding the social life of the people of that period.
Keywords: Archaeology of Northeast Iran, Sarakhs Plain, Iron Age, Yaz, Establishment Patterns.

Introduction
Sarakhs Plain as the research site has been a favorable habitat for the formation of various human communities due to its natural potential and optimal environmental conditions, including altitude, suitable soil and relatively favorable weather conditions. The study of the collected works of the Iron Age in the Sarakhs plain through archaeological investigation shows that some cultural traditions of southwestern Turkmenistan (Yaz culture) of the Iron Age were prevalent in the Sarakhs plain, and this plain is probably the link between the southwest of Turkmenistan and the northeast of Iran and culture. Its pottery is noticeably and significantly influenced by the culture of southwestern Turkmenistan (Yaz area). At the end of the Bronze Age, a new culture covers Central Asia and Southwest Turkmenistan, which is known as the Yaz culture, and it borrows its name from the Yaz Tepe area, located in the southwest of Turkmenistan and present-day Ashgabat. The pottery of this period is generally simple and in red, pea and gray colors.

Materials and Methods
The current research is based on the purpose of fundamental research and based on the nature and method of descriptive and analytical research. The method and tools of data collection in this research have been done in two ways: documentation and field activities. In the field survey, while surveying the plain in the region and identifying the settlements, the required archaeological information and evidence (pottery) were collected from the said sites and recorded in the database. In order to obtain scientific answers, the conventional methods of establishment patterns and GIS and Spss analyzes were used in this research, and after preparing the outputs and maps, two descriptive and inferential methods were used to analyze the questions.

Data
Our information about the land of Turkmenistan is based on the findings of Russian and Turkmen archaeologists’ excavations in the region and presenting their latest findings and reports, some of which have been translated and used, which can be used as library studies. he remembered at this stage, all written sources, images and maps were collected and analyzed. In the field investigation, while surveying the plain in the region and identifying the settlements, the required archaeological information and evidence (pottery) were collected from the mentioned areas and recorded in the database.

Discussion
At the end of the Bronze Age, a new culture covers Central Asia and Southwest Turkmenistan, which is known as the Yaz culture, and it borrows its name from the Yaz Tepe area, located in the southwest of Turkmenistan and present-day Ashgabat. The iron settlement patterns of the Ferns Plain have been formed with the influence of these environmental and natural factors. With these interpretations and based on this, in the current research, the relationship of each establishment and establishment patterns with respect to major and main environmental variables have been analyzed and measured.

Conclusion
During one season of archeology field investigation in Sarakhs Plain and study of collected works and library studies, it was obtained that the extent and continuity of culture in the place, the proximity and location of the settlements along the Tajan, Harirood, Kashafrood, Shurluq and Chakoodar (linear settlement model) in all the geographical directions studied in Sarakhs Plain showed that This plain has a direct relationship with the facilities and environmental conditions, such as the quantity and quality of settlements, the frequency and increase of the Iron Age settlements of the Sarakhs Plain compared to the previous period in terms of population density and the gradual complexity of the relationships between settlements and the relationship with the environment and Direct exploitation of water resources for agriculture and animal husbandry has been on the rise and in the last period of the Iron Age It increased all of a sudden and it is through this plain that this culture spread to other areas of South Khorasan and the plateau of Iran. In order to analyze and explain the settlement patterns of the Iron Age of Sarakhs Plain, a test was conducted between various ecological variables with the distribution of settlements based on the Pearson correlation coefficient and the effect of the significant level. The result of this study was the identification of 16 settlements from the Iron Age, which can be considered and evaluated from the perspective of environmental factors and the size of the sites. In the analysis and explanation of the Iron Age settlements in the Sarakhs Plain, the height above the surface of open water, the distance from rivers and other water sources, and the distance from communication routes with Pearson’s correlation coefficient with a significant level, had the greatest impact, and the other variables each implied They have left a significant impact on the Iron Age settlements of the Ferns plain. The results of Pearson’s correlation coefficient indicate that the distribution of Iron Age settlements in the Sarakhs Plain are regularized in relation to environmental and ecological capabilities and limitations, and these factors have played a significant role in the spatial distribution, determining the type of function and the importance of Iron Age settlements in the Sarakhs Plain. This has had an undeniable effect on the distribution of the population, the type of livelihood, the settlement patterns and their bodies. The Iron Age settlements that can be seen in this plain are the result of the specific geographical conditions of the region.

Typology of Urartian Official of Aṣuli’s Seal-Impression in Bastam

Maryam Dara

Abstract
The Urartians lived about 9th to 7th centuries B.C around the shores of four Lake Urmia, Lake Sevan, Çildir Lake and Van Lake. The production of the sealed bullae started from Rusa II’s reign about 713 B.C. The stamp and cylinder seal impressions on these pieces of evidence could provide us with the wide range of data about the Urartians. There are some recognized cylinder seal impressions on some bullae and tablets belong to the Urartian official called aṣuli. This official is mentioned in the seal impressions from several Urartian sites including Bastam, Ayanis, Anzaf and Toprakkale. Some studies and contributions have been taken place on who these aṣulis could be the crowned princes or the officials. The question of who were aṣulis and from which sites their seal impressions are discovered aer significant issue as there are several pieces of evidence discovered. Also, there was the question of the possible difference between the seals and their inscriptions and motifs. Also, the difference between their seal impressions and the variety of their seals were significant questions. It is the aim of this paper to put the different seal impressions of aṣulis in different groups and subgroups according to the detail of the illustrated mythical scenes of the griffins or genies in two sides of a sacred tree and the position of the inscription above and below this scene and the difference in the inscriptions. Additionally, the author provides the readers with the reasons she thinks aṣuli is not the crowned prince but a trusted official who had the permission to deliver commands and massages. The research has been fulfilled by both library and field work.
Keywords: Urartu, Bulla, Tablet, Seal Impression, Aṣuli.

Introduction
Bastam or mrusa=i URU.TUR is close to Ghareziaeddin, close to Khoy and Maku, in Western Azerbaijan in Iran and is recognized the most developed Urartian fortification. W. Kleiss and the German archaeologists have excavated Bastam fortification and city from 1968 to 1979, except 1971 and 1976. Then H. Khatib Shahidi continued the studies in the sites. Bastam was founded by Rusa II, son of Argišti, and is the most developed Urartian city of all.
The tablets and bullae discovered in Bastam could bring significant data with their inscriptions and cylinder and stamp seal impressions. The Urartian cylinder seal impressions bore mostly the inscription of king Rusa II, son of Argišti, and other officials. Among the persond whose inscriptions on the seal impressions are recognized are aṣuli officials who seem to be trusted persons of the king.
Urartian sealed tablets and bullae of Bastam have previously been reported by Seidl (1976; 1979; 1988), Zimansky (1979; 1988), Salvini (1979a, 1988; 2012) and the author (2017; 2019).
The question of who aṣulis were and from which sites their seal impressions are discovered is a significant issue as they are couple of pieces of evidence remained from them. Also, the difference between their seal impressions and the variety of the seals was challenging for the scholars.
Accordingly, it was the aim of this paper to study the seal impression by this official in different Urartian sites to find out the difference and variety and groups of seal impressions remained from aṣulis and also to propose who this official could be in regard of their seal impressions. The author suggested they were trusted persons. Some of the seal impressions mentioned in this paper are published for the first time after the excavations. Additionally, the iconography of their seal impressions scenes was to be studied. The research has been fulfilled by both library and field work.

Paper
There are at least seven groups of the cylinder seal impressions mentioned in this paper according to their inscriptions and motifs discovered in several Urartian sites including Bastam, Ayanis, Anzaf and Toprakkale. The slightly different details of the sacred trees, genies and griffins were observed as well. Also, the exact position of each sign of the two-line inscription on the above and below the scene were studied in comparison with the other impressions.
KIŠIB LÚa- ṣu-li is always the key expression to this sort of seal impressions and sometimes the name of the aṣuli rarely along the name of his father was also mentioned in the inscription.
It is possible that a group of aṣuli seal impressions is discovered in different sites and some are only observed in one site. Bastam, Upper anzaf, Ayanis and Karmir-blur are the sites that the seal impressions of aṣulis have been previously discovered in.
As the seal impression of the aṣuli have been observed on the order tablets and with respect to their fathers’ names it is possible that they were the Seal Holders appointed by the king himself and not the crowned princes, princes or ordinary officials.
The scene of the sacred trees with two genies or griffins holding buckets facing the trees was repeated on the seal impressions of the aṣuli therefore it is possible that they were regarded as the guardians of the Urartian king and his kingship. This scene is very much similar to the Assyrian scenes on the reliefs and seal impressions. The scene is nor recognized on the Urartian reliefs.
Additionally, the iconography of the sacred tree, genies and griffins are studied to provide a better perception of the elements illustrated on the seals of the aṣulis.
The author proposed that the trees could be regarded as the eternal kingdom of Urartu to be guarded by the aṣulis. It is also possible that the genies and griffins are symbols of the aṣulis on their cylinder seal impressions.

Conclusion
Seven groups and the sub-groups of the slightly different cylinder seal impressions of aṣulis have been proposed and analyzed in this paper according to the impression inscriptions, details of the motifs and the position of the cuneiform signs in the two-line inscriptions above and below the scenes that are observed on the bullas and tablets discovered from Bastam and other Urartian sites. The suggested categories of the aṣulis’ impressions are presented according to Bastam bullae and tablet impressions in comparison with the impressions of other Urartian sites as Ayanis, Upper anzaf and Karmir-blur that aṣulis’ impressions are discovered over the bullae or tablets.
It is possible that at least seven seals were used in the Urartian states by the aṣulis but of course there could be more that are not discovered or are destroyed. The identical seal impressions discovered in different sites in Urartian reign is challenging. It is possible that the bullae or tablets with exactly the same seal impressions were sent or brought from one site to another in the Urartian era or exactly the same seal was copied in another site which seems less possible.
The name and sometimes the fathers’ names of the aṣulis are observed on some of the bullae or tablet impressions. Accordingly, aṣuli was an official in the Urartian reign who possibly bore the seal of the king or had the power to convey his orders and messages to the Urartian cities, fortifications or garrisons. Perhaps some of them were from the royal family but according to the inscription by the aṣulis there is lack of the piece of evidence they were crowned princes or sons of the Urartian kings. It is possible that the seals of the aṣulis were used in order to officially be sent as the orders by the highest ranks.
It is possible that griffins or genies facing the sacred tree on the aṣulis’ seal impressions were symbols of aṣulis themselves safeguarding the Urartian king and his kingship and the sacred trees were the symbols of the Urartian eternal kingdom to be protected and served by the aṣulis.
Additionally, discovering the same seal impressions of the bullae or tablets from different sites could bring the idea of sending or receiving these objects from other sites in the antiquity.

Achaemenid Water Structures in the Catchment Area of Pelvar River - Pasargad District

Yaghob Mohammadifar

Abstract
Providing water for the inhabitants of the plateau of Iran, which is located in the arid and semi-arid region of the earth, has always been one of the most important challenges for the its people since the beginning of the formation of the first dynasties and establishing the first irrigation systems. Low rainfall climate has caused the Iranian people to innovate different techniques to provide water for agriculture activities permanently. Iranians are considered as the main creators of Kariz (subground aqueduct) as one of the most practical methods of exploiting underground water resources. Exploitation of running water resources by construction of dams on rivers and springs and the creation of canals is another method rooted in the history of the civilizations of the west Asia for supplying more sustainable water for the agricultural and industrial functions. In the specific and under investigation area of the Pulvar River, where the Achaemenid capital of Pasargadae is located, there are some of the ancient water structures including dams, artificial waterways, canals, extensive water reservoirs and springs. Of theses the dams are mostly built on the tributaries of the Pulvar River, and the water supplying canals are located below them. Such complex structures have been built in the plains and districts surrounding Pasargadae such as Didegan, Murghab, Sarpiran, Kamin and Arsanjan. The present investigation briefly introduces these water structures and the techniques they were made in the Achaemenid period in the cultural landscape of Pasargadae. The results of this research are based on the studying historical documents and field studies of the past decades by historians and archaeologists, as well as field surveys by the author during the recent years in an area of nearly 16,000 square kilometers. The results of this research are amazing and very impressive. These extensive water systems, with the tact and intelligence of Achaemenid managers and engineers, have supplied water to all the plains and mountain valleys of the Pasargadae region. Villages and public settlements, gardens, agricultural lands, government buildings and centers, and finally the Royal Paradise of Cyrus the Great used of the benefits of water supply structures. In the construction of the dams, clay materials and ashlar or carved stone masonries have been applied, and some of them also have architectural structures with cut stone blocks. Waterways are also created in several ways on the slopes of hills and rocks. Studies and researches show that the construction of water structures in the study area began during the reign of Cyrus the Great and expanded during the reign of Darius the Great and continued to develop until the end of the Achaemenid period. This method of exploiting surface of sub ground water resources continues to post-Achaemenid periods, especially in the Sassanid era and continues till modern times.
Keywords: Historical Dams, Achaemenid Architecture, Ancient Irrigation, Pasargadae, Achaemenid Empire.

Introduction
It is for the first time that in this era, a tremendous transformation in Iranian architecture occurred by mixing the traditions of architecture and art with the traditions of other nations that came under the umbrella of the Achaemenid government. The builders of Pasargad, in order to establish a new capital that can have a correct concept of a powerful and magnificent government center and also bring the comfort of its residents, beyond the plain of Pasargad, investigated and assessed the feasibility of all the surrounding plains , and after That Pasargad was designed and built What can be concluded from these structures is that Pasargad was not limited to the complex of royal buildings whose remains remain in the center of the Pasargad plain, and it correctly had the concept of an official and advanced capital. A wide range of infrastructures that a government center like Pasargad needs has been identified in a wide area of Pasargad plain and the surrounding plains, which is a proof of how Pasargad was built and founded. An important part of the aforementioned infrastructures is the vast collection of water structures that were designed and built in the ancient territory of Pasargad. One of the most important plans of the Achaemenid government was to deal with the water issue, which the Shah and the administrative organization had taken over the management of (Brian, 1985: 1985). In the upcoming research, an attempt has been made to introduce the Achaemenid water structures of Pasargad region and its impact on the construction and development of Pasargad. In the 1980s and 1990s, the Pasargad World Heritage Site also conducted a field survey in the Pasargad Plain and the surrounding plains (Karami and Zarei 2015), and in this research, several dams and extensive water supply networks were identified (Map 1). In the fall of 2019, from the first season of the exploration of Didegan Dam (Bostan Khani) was done and parts of the architectural structure of the dam and its wall and foundation were explored and researched, which resulted in valuable results (Karami, 2019, unpublished).

Introduction of Water Structures and Their Function
The extent and variety of Achaemenid works and sites in the territory of the Achaemenid Empire shows the intelligence and management ability of the Achaemenid government in the administration of the country in all fields, looking at the capabilities of the territory and the environment and paying attention to the culture and social capital of the various regions of the empire, which can be seen in He searched for historical documents and remains of Achaemenid works and sites.

The Effort to Manage the Country is More Visible in the Important Achaemenid Centers
In Pasargad, which is our focus in this research, various aspects of art and culture, architecture, government infrastructure, engineering and public settlements have been revealed and can clarify some of the unknowns. Whenever the name of Pasargad is mentioned, the collection of royal buildings and especially the tomb of Cyrus, the founder of the Achaemenid Empire, is remembered in our thoughts. But the Achaemenid capital of Pasargad is much wider and beyond the current area What we see today is the result of the knowledge and efforts that the engineers and builders of Pasargad have applied in a wide area of this area and have created a set of structures and infrastructures that meet the needs of the ruling center of Pasargad. One of the most important remaining infrastructures is the set of water structures that were created in the ancient landscape of Pasargad in several plains centered on Pasargad. However, metal and building stone quarries, metal smelting workshops, road networks, bridges, security checkpoints and support centers are other parts of the infrastructure works in Pasargad (Karami & Zarei, 2015). The concept of the ancient landscape of Pasargad can be considered for all the hills and heights around Pasargad, where the Achaemenid works and sites are directly related to the government site of Pasargad. The extent of this ancient area can be considered to be nearly 16,000 square kilometers based on archaeological surveys and researches, which according to country divisions includes the cities of Euclid, Khorrambid, Bowanat, Sarchehan, Pasargad, Arsanjan and Maroodasht from north to south.Pelvar River is the only permanent river in this area, the formation of settlement patterns of the first settlements from the Middle Paleolithic period until now is dependent on this river (Map 2).

Conclusion
The historical water structures of Pasargad and Persepolis are among the most prominent and valuable works left over from the Achaemenid era, which are located in the Bakhtegan and Tashk watersheds. The two main catchment rivers, Pelvar and Kor, form one of the basins in which the water from the rains in the highlands and plains flows into them in the form of flowing water and under the surface. Due to the presence of two important Achaemenid centers of Pasargad and Persepolis in this basin and the need to provide water for them in the headwaters of these rivers, especially the Pelvar River, several reservoirs and diversion dams have been built with the aim of exploiting surface water resources And extensive waterways and water supply networks have also been established These structures include dams, waterways and water distribution networks, springs and reservoirs, and stone architectural structures for water distribution. The embankments are made of earth in the form of a hard clay core and a shell of stone debris and are mostly built on the heads of the branches, and the water roads are also on the slopes of Mahori hills and rocks and in the middle of the plains with two methods of accumulating soil and stone debris and excavating And the cutting of rocks has been created It seems that the Achaemenid engineers have selected the best and most efficient places for the construction of dams after investigating and studying the field of this basin. The mouth of mountain gorges through which seasonal rivers pass is the best place to build a dam Because the stone body of the valleys makes the dams stable and durable, and it has been easier and more reliable to contain and store the floods in the sub-branches. Due to the extent and shape of the catchment of this basin, the Pelvar river floods during rains and a large amount of water enters it, and it was not possible to control it for the Achaemenid engineers considering the facilities and technology of that era. Therefore, the best option for flood control is the construction of dams at the head of the branches and tributaries of Pelvar Also, it is easier to transfer the dams built at the head of the branches, which are located at a higher place than the plains and flat lands, and most of the downstream parts have benefited from the stored water. Apart from curbing seasonal floods, supplying water to settlements and residential areas, agricultural lands and gardens, providing water to Pasargad government grounds and especially Shahi Campus, as well as industrial uses and mills, are among the goals of building this vast complex of There have been water structures in this area The history of the construction of this set of water structures is related to the Achaemenid period, which, based on researches and archaeological documents, started from the beginning of the Achaemenid period and with the reign of Cyrus and expanded during the reign of Darius and was developed, maintained and exploited until the end of the Achaemenid period.

A New Approach to Herodotus’ Account of Darius’s Rise to the Throne

Karim Golshanirad

Abstract
Herodotus, the famous Greek historian, tells a story according to which after Geomat called himself Berdia son of Cyrus, Darius and his allies rose up and killed Geomat and his companions. After the murder of Guomat, they decided to ride around the city on a horse and whoever’s horse drew a Shihe first would reach the kingdom. According to Herodotus, Darius’s horse, with the help of Oibar’s trick, Darius’s horse drew a Shihe earlier than the others and Darius reached the throne. The research method in this research is descriptive and analytical using reliable historical sources. The findings of the research show that the story of Herodotus is legendary and the mention of extraordinary and supernatural content makes it invalid. According to Michel Foucault’s cultural theory, the culture of societies is not static, but is always changing, so we must first examine the Achaemenid culture. After analyzing the culture of the Achaemenid period, we realize that the story of Herodotus is a fabrication and other factors, including belonging to the ruling or Achaemenid family, were involved in the accession of Darius to the throne, which Herodotus intentionally or unintentionally did not mention.
Keywords: Darius, Herodotus, Shihe Esb, Achaemenid, Kingdom.

Introduction
The concept of culture, together with the concept of society, is one of the concepts that is used a lot in sociology and history. Culture is the values that members of a certain group have, the norms they follow and the material goods they produce (Giddens, 2008: 36). Culture has a history, and deep understanding and solving cultural issues requires adopting an approach that can take into account the history of culture. Generally, people think that culture is a natural and definite category that has always been and is in the same way, while culture is diverse, fluid and historical. (Kechoyan and Zaeri, 2008, 7). According to French philosopher and historian Michel Foucault, our views on social coordinates (such as madness, gender, etc.) are not the only acceptable views. From his point of view, such coordinates are cultural structures that change throughout time and space (Hughes, 1386: 154). According to Foucault, culture is not a fixed issue that is like a uniform and unchanged chain from the past to the present, but culture is also like other components related to humans have undergone changes and transformations in the course of history, and sometimes they have completely changed. For example, according to the recommendations of Zoroastrianism and their subsistence economy, which depended on livestock and herding, in the ancient Iranian thought, a dog was considered a sacred animal, and if someone injured even a stray dog, they would whip him (Vandidad, 1385, Fargard 13th: 741, 742), while nowadays, due to the cultural changes created in Iranian society, a dog is considered an impure animal and they believe that its presence in the house causes good and blessings to come out. Therefore, when we want to talk about a historical event to do research, we have to put ourselves in that period and get to know the culture of that time and then comment on it.
Research Methodology: The purpose of the research is to investigate and analyze the story of Herodotus about Darius the Great’s accession to the throne based on the horse figure.

Discussion
Various reasons are mentioned regarding the fabrication and unreality of Herodotus’ story about the rise of Darius to power by Shihe Esb: Being legendary and having unreal things in the story
When we read the story presented by Herodotus, we come across legendary narratives that are part of Herodotus’ folk narratives, whose purpose is to entertain the audience (Calligan, 1384: 55). The first thought that comes to mind regarding the validity of this famous story is that it is not at all possible that those wise men who were involved in such a serious crisis and exposed themselves to such a vast extent of danger, resorted to such a childish and laughable plan. Or Cobb Abbott, though he finally accepts this story, believes that such a method of appointing a leader, if it is accepted separately, is invalid even for the soldier boys who provide the holiday arrangements, in However, here, the issue of the empire is raised, which extends thousands of miles in the heart of the vast continent and probably accommodates 50 nationalities and millions of people and has the devices of a vast government. Making an inscription in honor of Oibar Herodotus, after mentioning the story of Darius’s rise to the kingship with trickery, tells us that Darius ordered an inscribed stone to be carved and to honor his great-grandfather Oibar!“After reaching the kingdom, Darius first ordered to carve and erect a stone inscription on which the image of a horse rider was engraved with the following inscription: Darius, the son of Hystaspes, owes the kingdom of Persia to the merit of his horse - here the name of the animal is mentioned It has been done, and cleverness is more important than itself” (Herodotus, 1384, Vol. 3: 185). When we examine the Iranian society of the Achaemenid period, we realize that Darius, assuming that he secretly ascended the throne with the help of Mehtar himself, will never make this issue public and obvious. In the Iranian society of that time, truth and honesty were one value, and lies were the same. Trickery was considered one of the major sins. Revolt of the land of Persia after the arrival of Darius the king
As mentioned before, Herodotus described Darius’ horse as a kind of divine tidings and his acceptance from heaven. If this article was true, there would be no reason for the tribes under Darius to rebel, especially the Persians, who were Darius’ own people (Omsted, 1958:15) after Darius became king. Absence of a history of reaching the kingdom based on horse shihe the story told by Herodotus is unprecedented in the history of the world. It means that before Darius the Great, no king was elected in this way. Roman Girshman and Abdul Hossein Zarinkoob believe that the way of reaching the kingdom of the chiefs, the king of Urartu was in the same way and later the Iranians adopted this method from him because of the neighborhood (Zarinkoob, 1381: 143 and Girshman, 1389: 182). There is no mention of lottery in the inscription of the first chiefs. In the inscription, it says that the chiefs won the kingdom (Urartu) with the help of their horses and chariots. One of Urartu’s works of art made of bronze shows the first chiefs on a chariot with war chariots, and apparently it is mentioned that the chiefs became king as a result of their bravery, bravery and merit (Tolman, 1907: pxxv).

Conclusion
Herodotus, while mentioning the events of the Cambogia period, says that Darius, together with six Persian leaders, managed to defeat Goumat the Magh and his allies, and after killing Goumat, they became passionate about the Achaemenid government. After the end of the negotiation, it is decided that the royal government will continue. Finally, they decide that the leaders of the uprising will go to the desert on horseback, and whichever horse squeals first will reach the throne. Dariush, with the help of his nobleman, Oibar, played a trick and his horse died earlier than the others’ horses, and thus he reached the kingdom. Today, most researchers accept this story of Herodotus and consider it a divine sign about the kingdom of Darius. When we evaluate the story of Herodotus, we realize that it is a legendary story and contains a lot of unreal content, especially since Herodotus says that after Darius became king, he ordered an inscription to be made in honor of Oibar. to be Dariush, who tried a lot to legitimize himself in various ways, such as marrying the daughters of Cyrus the Great, mentioning that his ancestors were emperors, etc., it is impossible to introduce himself and his kingdom as indebted to Mehtaresh Oibar. According to Michel Foucault’s cultural theory, the culture of every society is always changing. Therefore, when we want to comment on the historical event, we must examine the culture of that time. According to the beliefs of the Achaemenid period and the entire ancient era, the monarchy was always given to people from the ruling family, and if no one of the main princes survived, the monarchy was given to secondary princes (relatives and second degree). Due to the fact that Dariush belonged to the Achaemenid dynasty and had also participated in the uprising against Goumat Mugh, he was chosen by the nobles of Pars as the successor of Kamboja.

Niskabad Tepe of Sardasht, a Parthian Settlement on the Banks of the Small Zab River

Gholam Shirzadeh

Abstract
Niskabad tepe is located 5.5 km southeast of Sardasht city, 5 km south of Rabat city And 1 km north of Niskabad village along the west bank of the small Zab River. The excavation of this tepe was carried out in 2015 for two months in line with the rescue project behind Sardasht Dam and also the study of the archaeological landscape of the region, especially in prehistoric and historical periods. A total of four trenches were created in Niskabad Tepe. Excavations in these trenches have led to the identification of architectural remains (Chinese stone walls of the river type), numerous pieces of pottery and stone tools. The study of architectural remains and samples of pottery in Niskabad Tepe has shown that the site is single-period and short-term residence of human groups in this Tepe. According to studies, the pottery form of the yard consists of a variety of bowls, cups, jars, pots and jars. The decorations created on the pottery include added patterns (rope-shaped), carved patterns and stamped patterns. In addition to ordinary pottery, a limited number of glazing pottery have been identified. One of the main questions raised in the present study is that the form and technical characteristics of Parthian pottery in Niskabad tepe are comparable to which areas? In this regard, it seems that the Parthian pottery of the Tepe, in addition to being comparable to areas such as Yazdgerd Castle, Qorveh Kurdistan, areas of Hamadan, Lorestan and northwestern Iran, also have some local and indigenous characteristics. According to the comparisons, it seems that the settlement in this Tepe was in the early and middle of the Parthian period. It seems that the study, evaluation and study of cultural data of Niskabad Tepe can identify some of the hidden angles of the Parthian period in the region.
Keywords: Small Zab, Sardasht, Parthian, Pottery, Niskabad.

Introduction
The archaeological studies of Sardasht city are incomplete and limited to some cultural periods such as the Manna period due to the few investigations carried out in it (Salimi et al., 2019: 85). Sardasht is geographically located in the north-west of Iran and due to its proximity to the country of Iraq and precisely to Iraq Kurdistan, it is considered important from the point of view of archaeological studies.
Rescue archaeological excavations behind the Sardasht Dam in the fall of 2014 by carrying out excavations in some important historical sites on the edge of the Little Zab River, including Balan Tepe (Heydari and others, 1395: 145), Barve Tepe (Sharifi, 2015: 350) and Molla vesoo Tepe (Viewer, 2015: 56) was completed. Collecting historical information from the cultural layers of the explored sites and achieving the historical chronology of the region are among the goals of the rescue project. In this regard, Niskabad Tepe was excavated as one of the Tepes selected for exploration (Shirzadeh and Kaka, 2015: 365).
Archaeological excavations carried out during the rescue program of Sardasht Dam (Small Zab River Basin) indicate the identification of Parthian settlements in the region. These areas were created on the edge of the small Zab River and close to it.
In this research, while introducing the Parthian pottery of Niskabad Tepe, their classification and typology have also been discussed. In conducting this research, various questions have been raised; In terms of form and shape, the clay types of Nisak Abad can be compared with which regions? What are the technical characteristics of the examined pottery? The motifs and decorations used on the studied pottery can be compared with what contemporary areas?

Data Analysis
The dating of the residential periods in the Niskabad Tepe is based on the pottery findings obtained from the settlement layers of the Tepe and comparing them with the areas of the same period in other areas. The types of pottery obtained from the excavation of the Niskabad Tepe show a great diversity of common pottery such as bowls, bowls, jars and pots. On the other hand, the existence of limited types of Jalingi pottery among the settlement layers of the Nisak Abad Tepe make the dating of the area more possible and based on this, it seems that this area was inhabited in the region in the early and middle of the Parthian period.
On the other hand, comparing the pieces of pottery found in the site with their simultaneous sites in the western and northwestern regions of Iran shows various similarities between them. Based on the shape and form of the pottery, as well as other technical characteristics, the connection of this site with the Parthian sites of the Hamedan Plain, north and northeast of Lorestan, Balan Sardasht area, Yazdgerd Fort of Kermanshah, Qorveh city of Kurdistan, Bistoon of Kermanshah, Sang Shir Hamedan, Pirdoshan area of Sanandaj and Other sites have been approved. Despite the small size of the Niskabad Tepe, due to the diversity of the pottery obtained from the Tepe and also the fact that most of the pottery in the Tepe is comparable with other simultaneous Parthian sites in the northwest and west of Iran, this shows the importance of studying the Niskabad Tepe. It is in the Parthian period.

Conclusion
According to the preliminary studies conducted on the samples of pottery from the Niskabad Tepe, it seems that in the Parthian period (early and middle of this period) the people living in the place used the sample of ordinary pottery more than other types of pottery. In terms of shape and form, there are various similarities between the pottery obtained from this site and settlements located in the northwest, west, southwest and central Zagros of Iran. This issue shows the homogeneity and cultural connection between this site and the simultaneous sites in the aforementioned areas.
In terms of the shape of pottery, bowls and Cups are the most abundant in the number of pottery samples in the area. Meanwhile, the number of glazed pottery in the Tepe is rare and small. In terms of form and shape, the Jalingi pottery pieces are similar to the pottery samples of Parthian sites in western Iran, which indicates cultural homogeneity.
In the meantime, another important point is the existence of various differences and distinctions between the forms of Nisak Abad enclosure pottery with other contemporary enclosures. The quality of the color, the type of chamotte, the new forms of pottery, the type of coating and also the presence of pebbles among the pottery paste indicate the locality of the pottery in the Tepe. It seems that the presence of pebbles in the pottery paste is due to the lack of suitable clay in the place and its unavailability for the potter of the Tepe.
Examining the dimensions of the Niskabad Tepe shows that this area is not large (2 hectares) and it seems that during the Parthian period, a small settlement was formed in this place along the Zab River by human groups. Of course, the investigation of the surrounding area shows that the presence of sufficient water resources and abundant pastures could play an important role in the survival of Nomads human communities.

A Study on the Ancient City of Fasa in the Sassanid Period with Reference to Historical Sources and Archaeological Researches

Reza Mehrafarin

Abstract
Tol-e-Zahak site, as the ancient city of Fasa in the historical and Islamic period, is located about 2 km south of the modern city of Fasa in the eastern center of Fars province and was registered as the 15th national monument in 1310 AD. After conducting a archaeological systematic survey of this site in 1397, in addition to identifying the extent of the site (based on the dispersion of surface data) which reaches more than 500 hectares; Chronology and settlement periods of the site, which indicate its habitation from the late fourth millennium BC to the Islamic Middle Ages; It was found. By studying the data obtained from the survey, especially pottery samples, one of the important settlement periods of Tol-e- Zahak area is the settlement related to the Sassanid period. Scattering of cultural materials related to this period (especially pottery) was observed almost all over the site. In this article, the authors intend to examine the historical sources and previous archaeological research in the region in connection with the Sassanid period in the region, the results with the data related to the Sassanid settlement identified from the methodical study of Tol-e- Zahak site, Intertwined (Historical Approach) and to reconstruct the appearance of Fasa city in the Sassanid period as much as possible. Studies show that the Sassanid settlement of Tol-e- Zahak site is undoubtedly a large urban settlement of the type of cities with an irregular shape of the Sassanid period. Due to its strategic location and suitable environmental conditions for agricultural and livestock activities, this city as one of the important commercial and commercial cities throughout the Sassanid rule and even a few centuries after the advent of Islam in Darabgerd province in the east of Persia Has played a role.
Keywords: Tol-e- Zahak Site, Ancient City of Fasa, Archaeological Survey, Sasanian Period.

Introduction
Fasa is a city in the eastern central of Fars province, despite the environmental conditions suitable especially for agricultural activities and also its special strategy position, which is located between the civilization areas of the east and west of the Iranian plateau on the one hand and the access route to the open waters of the Pars sea, despite the identification of many works and sites from prehistory to late centuries, Islamic archeological knowledge, especially the situation of the region in its historical period is very small Zahak bridge (Tol) is the largest ancient site of the city and one of the most important ancient sites of Fars. Most of the researchers in the area are related to the pre-revolutionary period. Some limited investigations were carried out on each of these sites based on a specific settlement or only included the main mount of the area which gave its name to the entire part. So it’s necessary to carry out a systematic investigation that covers the entire area of the site and all settlement periods. After the systematic investigation of the site that was carried out in 2017C (1397) based on the distribution of cultural materials.
The surface area of the site was more than 500 hectares it was reached with the chronology of the cultural materials of the period of the residence in the site from the end of the fourth millennium to the middle Islamic century it was estimated continuously without interruption it seems that despite the most Sasanian cities during the Sasani’s period, the city of Fasa has been an important commercial city in the region since and it reached the peak of its expansion and prosperity in the Sasanian and early Islamic period. On the other hand, the historical and geographical sources of the beginning of Islam have a close relationship with Sasanians and called the city a large city with many products and prosperous commerce a city that has all the important structural features like; Kohandej, Baroo, Khandagh Sharrstan, Rabz… .

Data
The largest number of sites identified in the archaeological survey of Fasa which was conducted in 2008 (1388) belongs to the Sasanian period. A total of mounds and artifacts have been identified from this period (image 3). Of these 18 sites, only Sasanian settlements Also 28 sites were identified with the continuity of settlement from the Ashkanian to Sasanian period, 1391(166), the results of archaeological investigation and excavations region in Fasa indicate the importance of the region such a way that all the boundaries of the city witness settlements related to this period include urban and rural settlements, (watch towers), (fire temples), (water structures), (cemeteries), etc.
The main part of this article is derived from the results of the methodical archaeological survey of the site of Tol Zahak, it’s necessary to give a brief explanation of the survey and sampling method chosen for this site. Since the area in question is located between the modern city of Fasa and the two villages of Dastjeh and KheyrAbad, most of its lands has been cultivated and turned into agricultural lands for the villagers on the other hand the urban and rural construction in the northern, southern and eastern parts of the are an don’t allow a more accurate estimate of the area out to the size and extent of the area the selection of small square brought problems. So it was decided the entire area can be gridded into units with dimensions of 100 × 100 meters in the main geographical directions. Sampling to select the sample units in this research is based on one of the pre-defined, scientific methods, which is stratified methodical sampling.

Discussion
General chronology of Tol e Zahak and recognition of the settlement periods as well as identification of each period is based on the pottery chronology obtained from the methodical investigation of this area. According to the existence of prominent Sasanian cities explored near Fasa such as Darabgerd, Ardeshir Khoreh, Fasr AbuNasr, etc. Knowing the Sasanian pottery of this area is not very complicated. They have enough cooking. Pottery with a thick red mud coating and gray pottery with a black coating (image 6) of the common types of Sasanian pottery of the Tol-e-Zahak area which were identified from almost all investigated units. Among the interesting points of Sasania’s pottery of the Tol-e- Zahak is the use of decoration. There is a large undulating log on their outer surface. According to the distribution of Sasanian pottery in the Tol site, the Sasanian settlement covers the entire surface of the site, and it can be called a large urban settlement that is located next to the important cities of Kureh. Darabgerd has been in the eastern center of the Pars state based on the large dispersion of pottery known as Sasanian-Islamic pottery on the entire surface Fasa has passed the transition from the Sasanian period.
In the Islamic period without any change in the urban structure of the area of Tol -e-Zahak, several types of pottery related to this period were found. One of these characteristic types is pottery with an alkaline green glaze with added motifs which was obtained from most of the sampled units of Tol Zahak (image7) other types of Pottery related to this period are pottery with carvings decoration with a wave on the edge and other surface and the pottery is decorated with a grooved log pattern and these samples are almost was found all over the area. Sir Orel Eshtein the first explorer of Tol Zahak describes it as follows: there isn’t a big ancient area in Fasa except Tol Zahak so without doubt this area is the old city of Fasa (eshtein,1936) but this hypothesis was scientifically proven by conducting a systematic investigation. Conditions suitable environment and special strategic location of Fasa due to its location between several royal cities.

Conclusion
Fasa City has different from other important cities of the Fars State in the Sasanian period such as Bishapor, Darabgerd, ArdeshirKhore, and, Estakhr the most important issue is the function of the city and its background and history. The most important cities in Fars in the Sasanian period can be considered royal and religious cities that played a big role as religious centers of the Sasanian period. Without any doubt, the existence of significant governmental and religious structures in cities is undeniable but Fasa can only consider the commercial prosperity of commerce and agriculture as the most important factors of the city’s prosperity in the Sasanian period. It is the commercial center of Fars State and most of the geographers who have visited this city are described in their works. Trade and commerce of Fasa have been praised a lot. Archaeological evidence shows that the Sasanian-Islamic period of Tol Zahak is one of the large and important settlements of the site the Sasanian period and the early Islamic centuries can be concluded this transfer of power from Sasanian to Muslim Arabs which includes the aspect political and religious issues couldn’t have created a disturbance in the prosperity of Fasa.
Their fore description of the large size of the city included commerce and agriculture can imagine the Sasania’s area well. According to the description of the surface, Fasa is estimated to be about 500 hectares and is one of the largest cities. Another issue is related to the historical region in the Sasanian cities. Most of the royal cities in Fars as BiShapor were founded in this period and Darabgerd and Ardeshir Khoreh a little time passed it was used like checkered entities but about the formation of city it is very different issue.

The Sassanian Pahlavi Inscriptions of Vigol Fire Temple; Evidences of the Burning Fire Temple of Vigol in the Early Islamic Centuries

Mohsen Javeri

Abstract
The historical site of Vigol and Haraskan is located near Aran and Bidgol city in the north of Isfahan province. The archaeological studies of the first season of this site led to the identification of the central part of a fire temple and a small part of its circumambulation corridor. The second season of the archeological exploration in the fire temple was to identify other spaces around the central part of the fire temple. Archaeological studies revealed that since this fire temple was built in the urban context, it is more important than the fire temples that were built away from settlement areas. Beside architectural evidences, religious elements and decorative stucco relics found in this fire temple, the identification of several Sassanid Pahlavi inscriptions on the walls of the eastern circumambulation corridor of the fire temple and two Ostracons added to its importance. Pahlavi inscriptions founded on stucco plaster of the dado which are written in a beautiful handwriting. Unfortunately, except for a few inscriptions, most of them cannot be read and require extensive research. In this research data collection about Vigol fire temple and its Pahlavi inscriptions was done by field methods and linguistic and descriptive-analytical studies. The main questions of the research are: What is the content of Pahlavi inscriptions and what themes do they include? What period of time does the estimated date of writing these inscriptions include? Given to linguistic and archeological studies, the placement of these inscriptions inside the fire temple, the content and of them has religious themes, and according to their writing style, these inscriptions were probably written in the 7th and 8th centuries AD. According to the dating of the inscriptions, it seems that the fire temple of Vigol had a high reputation until the early Islamic centuries and was probably abandoned forever in the first of 9th AD century.
Keywords: Vigol and Haraskan, Fire Temple,Sassanan Period, Islamic Period, Pahlavi Inscription.

Introduction
Vigol ancient site has located in near Aran and Bidgol County in central of Iran (fig1). That is a vast site which covers more than 120 hectares, is currently covered with a thick accumulation of flowing sand. Archaeological excavations in the year 2010 led to the discovery of Sasanian fire temples in the site of Vigol and Hraskan, and the identification of four arches and a part of the circumambulation corridor was done in the first season of the excavation (Javari & MontazerZohouri, 2022). The second season of excavation in Vigol fire temple began in May 2021, which was aimed at identifying other spaces around the central part of the fire temple.
One of the most important evidences is the discovery of several Pahlavi inscriptions on one of dados and two walls which covered with ocher in the western corridor. These inscriptions, in addition to providing some religious statements, help us to identify the existence of the fire temple.In the procedure in the first stage, the found Pahlavi inscriptions were read, and along it, they were compared with archaeological and historical evidences. The number of inscriptions identified in this fire temple are six, but three of them are readable. Also, two pieces of written pottery (Ostracons) were also identified, which are still not readable due to high erosion.
The second season of the excavation of the fire temple was dedicated to the four-arched doorways (char taqi) of the fire temple on the north, east and west sides(fig2). In the next step, the exploration focused on identifying the spaces of ambulatory corridors in the north, east, west, and south sides around the four arches of the fire temple. Archeological studies as well as historical evidence about the fire temples led to the recognition of several architectural phases in this religious building. The second phase of the architecture of this fire temple is related to the porticoes built in the east of the fire temple and the third architectural phase is related to the period of the change of use of this fire temple in the Islamic period, when some spaces of the fire temple, such as the northern and western gates and the gates in the eastern corridor, were blocked with mud brick walls.

Inscriptions
A total of six inscriptions have been found on the walls of the eastern ambulatory corridor in the southern part, of which three inscriptions have been read. Among the six identified inscriptions, two inscriptions are on the eastern wall, one of these two inscriptions is written on the northern dado and the other is written on the upper part of the southern wall on which has an ocher cover. Four other inscriptions were written on the western of the southern part of wall of the eastern circumambulation corridor in front of the inscriptions on the eastern wall which all due to erosion are not readable (Fig3).
Inscription No. 1 located on the western wall is considered the clearest inscription in this collection, which is written on the stucco plaster of the wall with a legible and well-written script that is in five lines(Fig5). The text of the inscription was read by Professor Dieter Weber, a specialist in ancient languages, which is as follows: The text of the first inscription, according to the transliteration and reading of the inscription, has repeated and practiced writing the word “wrote” (nwbšht), which can be fallowed this word in other Pahlavi inscriptions. A number of thin pieces of plaster of this dado of the eastern wall of the Eastern ambulatory Corridor, which contain Pahlavi letters, were identified during the excavation at the side of the floor of this corridor(Table1). These thin gypsum pieces are part of the dado of the wall and contain several connected words and part of a legible and sometimes indistinct letter, which are written on the plaster using black ink with a pen, just like the original upper inscription. In terms of the dating of inscription number one and other inscriptions, according to Professor Weber, who studied this inscriptions, this writing style of Pahlavi script belongs to the late Pahlavi script, in other wise, to the early Islamic period, almost equal to 7th 8th centuries AD are relate.
Inscription No.2, this inscription is written in one line, which probably reflects a religious theme(Fig 8 ). The text of the inscription says: “(donated) to šād ruy baxt Āzarmugh”; in another sense, “it was charmingly presented to Āzarmugh”. This inscription is of special importance because it contains the name of a Zoroastrian priest of this region in the Islamic period, “Āzarmugh”. This evidence also tells about the existence of Zoroastrian religion in the early Islamic centuries in this region and the insistence of the residents of this area to preserve this religion.
‘L š’tlwdbht ’clmwk
ō šadrōybaxt Āzarmōg
Inscription number three, which is written in two lines, is still not possible to provide a consistent reading and translation due to erosion and lack of clarity(Fig 8 ).
1 KR’ MNW wlt’ý Y ZNH … l’d
2 BYN …… k’lyt …-b’k wl t’ý Y ZNH
The phonetic writing of this inscription is as follows. In this inscription, there are words that include some illegible words and some Huzvariš, which are as follows: (KR’) with the reading of “har”:(evry); (MNW) with the reading of “Ke, Keš”:(which); (BYN) with the reading of “andar”:(in,inner); and (ZNH) with the reading of “en”:(this).

Conclusion
The discovery of Pahlavi inscriptions in the fire temple of Vigol, in addition to the linguistic and grammar value in the field of linguistic studies and the Pahlavi lines of archaeological importance, is a great help for further understanding of the fire temple of Vigol as a fire temple with the rank of Adran, which is in the rank of local fire temples. The first important point is the place where these inscriptions were written in the fire temple, all of them were written in the eastern circumambulatory corridor in the southern part, on the stucco plaster of the dado of the western wall and on the ocher cover of the upper part of the eastern wall. It seems that due to the location of the porticoes as places related to religious ceremonies in the east of the fire temple and the role of the Eastern circumambulatory corridor between the interior of the fire temple and the porticoes, this corridor has gained more importance and is a suitable place to insert religious inscriptions. In addition to including statements of religious nature and Zoroastrian tradition, the inscriptions help us in determining the historical and archaeological chronology of this fire temple. Based on the studies, according to the writing method and the type of pen, these inscriptions were written in the early Islamic centuries, which prove the religious persistence of the Zoroastrian community in the region until the early Islamic centuries on the other hand, the inclusion of the name “Azarmug” as a Zoroastrian cleric (Mubed) in the early Islamic centuries in central Iran is of particular importance.

The Iconography of the Camel Symbol Illustrated on the Polychrome Enobe Pottery Attributed to the Neishabur

Khalil-Ollah Beik-Mohammadi

Abstract
The Polychrome Enobe pottery attributed to Neishabour is one of the unique pottery of the Islamic era, which has many divers and symbolic motifs. According to the role of the ingredients of these pottery, they were created in deep connection with the mythological and religious beliefs of the people of the third and fourth centuries AH; Therefore, the correct interpretation of these pottery designs helps to understand the social, cultural, political and religious conditions of the people of that time. One of the illustrated symbols on these pottery is the symbol of a camel, which is drawn on a Polychrome bowl and is kept in the Reza Abbasi Museum. The camel drawn on this pottery is important because it seems to be indicative of deep concepts regarding the sanctification of “Camel” in Neishabur society. Until now, no purposeful study has been done to interpret the depicted camel on this pottery; Therefore, the authors are trying to study the symbol of the camel depicted on the pottery in this essay with “Iconography” method with the approach of “Erwin Panofsky”. To achieve this goal, the questions; what is the symbolic meaning of the camel depicted on the Polychrome bowl of Neishabur in relation to the jar and the bird? The Polychrome Enobe bowl with the motif of a camel, in combination with other motifs, is derived from the beliefs of which stratum of society is Neishabur? It has been suggested that in order to get the answers to the questions, the research method adopted for the future research is a library with a descriptive-analytical-historical approach, in which the discussed pottery motifs are analyzed first, and then to interpret its symbol with Panofsky’s three-step method. The result of the study of the camel symbol is that the motif of a camel with a jar under its belly and a hoopoe bird seems to be derived from the principles of Zoroastrian purification and also the Gomiz healing properties of camels among the Muslims of 3rd and 4th centuries AH living the north east of Iran.
Keywords: Iconography, Pottery, Polychrome Enobe, Neishabur, Camel, Gomiz.

Introduction
The Polychrome Enobe pottery attributed to Neishabur is one of the most important and unique pottery produced in northeastern Iran after the arrival of Islam in terms of diverse and symbolic motifs. In addition to visual beauty, the patterns of the above pottery always have a special place in the studies of researchers in the field of art, especially archeology, due to the fact that they have special and symbolic scenes. The importance of studying the reinterpretation and origin of Polychrome Enobe patterns is due to the fact the researchers such as Lin (1948), Wilkinson (1973), Zack Nissen (1973) and Samavaki (2021) believe that the motifs of, the works on these pottery are often in deep connection with the mythological and religious beliefs of the people of the 3rd and 4th centuries AH. The symbolic concept of the camel with the symbols of the evil eye, which destroys demonic forces, finds more expression for the interpretation of the sanctification of Gomiz. A Polychrome Enobe bowl attributed to Neishabur with a camel motif and the symbolic concept of the sacredness of the camel cannot be applied to a specific stratum. According to this belief, it is derived from the beliefs of the people as a result of the fusion of Zoroastrian religion with Islam as a result of political events parallel to the Abbasid rule in the third and fourth centuries of AH and was deliberately created by Zoroastrians, changed the Gomiz of a camel, a sacred animal in the Muslim belief, to cow Gomiz in order to preserve the tradition of purification, and it seems that they were able to preserve this tradition for themselves. With this reasoning, the mentioned bowl has a double meaning in the belief of Muslims and Zoroastrians; In a way, the special place of “camel “among the common people of the third and fourth centuries AH by drawing a camel and other figure such as a bird, a jar and the symbol of the evil eye, draw a picture.

The Iconography of the Camel Symbol Depicted on the Polychrome Enobe Pottery Attributed to Neishabur
In this part of the research, which is also the main body of the research; The symbol role of the camel in connection with other motifs in the Polychrome Enobe bowl of Reza Abbasi Museum is studied with the iconography method in three stages of description, analysis and interpretation. The bowl Polychrome Enobe attributed to Neishabur under the registration number of 1371 is kept in the Reza Abbasi Museum. In the central circle of the bowl, a camel with a single hump can be seen in light brown color with a six- petals flower pattern on the body with an embossed background. On the body of the camel, three curved lines are drawn near the front and back legs. The head and face of this camel is depicted upward and clinging to its hump with a big eye on its face. The camel ‘s tail is black with a few short branches and its hoovers are clearly marked with black inks, and there are two parallel blabk lines on the camel ‘s left hand near the neck, which may be a sign of decoration. To the left of the camel, a bird with a long abstract crown, which is probably a hoopoe can be seen. The head of this bird is light brown and its body is black with wings with a black checkered pattern on the body. Under the camel ‘s belly, there is an image of a jar with a long base and a wider base compared to the mouth of the jar, in black color. On the body of this jar, there are four flowers and two abstract wings on both sides of the jar. On both sides of the jar, two circles are drawn with a dot in the middle, which seems to be a symbol of the evil eye. It should be mentioned that these circles that look like evil eye are distributed in the entire field of the dish. In front of the camel ‘s neck, there is a flower in the form of a Slimi. Also, in front of the camel ‘s neck and legs, a pseudo-inscription can be seen in back. Around the legs, hands and top of the camel’s head, four and six features’ flowers are drawn in pea color dots in the middle of each flower. A narrow light brown band surrounds the central circle. There is a pea color background with green and black coloured spots, with the symbol of the evil eye (fig 1).

Conclusion
Research to reread the symbolic meaning hidden in the symbol of the camel depicted on a Polychrome Enobe bowl attributed to Neishabur by posing questions: what is the symbolic meaning of a camel depicted on a Polychrome Enobe bowl of Neishabur in relation to the jar and the bird? And the Polychrome Enobe bowl with the motif of the camel, in combination with other motifs, is derived from the beliefs of which segment of the Neishabur society? The idea of the research in line with the questions posed by Panofsky’s iconography method was that the camel has had a special and mythical place in the opinions and beliefs of people in different periods of history. This scared place of the camel can be traced in the third and fourth centuries of AH with the symbolic motif of the camel in the Polychrome bowl attributed to Neishabur. The symbolic meaning of the camel depicted on this pottery refers to the beliefs of Zoroastrians and Muslims about the cleansing and therapeutic properties of camel Gomiz in the third and fourth centuries AH of the living in the north east of Iran. This opinion takes on more expression by combining the motifs of the jar with two abstract wings, the head (pointing at the camel’s hump) and the symbol of the evil eye; so that the two abstract wings drawn on the body of the jar refer to the sacred aspect of camel’s Gomiz in the belief of the common people. Hoopoe, with the symbolic meaning of the pike, is a manifestation of God Soroush to destroy demonic/ satanic forces.

An Introduction to the Wooden Crafts of the 8th to 11th Centuries A.H. of Bavanat

Reza Naseri

Abstract
Abstract: Wood has been a suitable raw material for the expression of taste, talent, art and creativity of craftsmen and artists in different periods. Iranian artists in the Islamic period, like other industries, have created the most exquisite artworks made of wood. During the Islamic period, in the construction of the architectural elements of religious buildings, such as wood turning, fret work, Gereh Chini, and Khatam’s artworks were made of wood, which studying on them in terms of the evolution and transformation of wood-related industries as material and cultural remains of the Islamic period, as well as analyzing the themes of their religious motifs and inscriptions, has been of special importance. Considering the importance of this subject, not many studies have been conducted in this field of research. During the archaeological survey that was carried out in 2014 in order to identify the cultural historical monuments of Bavanat city, many wooden artworks were identified and observed, and the upcoming research is in line with the introduction and analysis of these findings. In this regard, the questions of this research are: What wooden artworks have been left from the Islamic period of Bavanat, and what are the decorative elements and themes of their inscriptions? From Jame Mosque of Bavanat and holy shrine of Hamzeh of Bazm, various hand-made wooden structures have remained, including doors, windows, pulpits, and wooden latticework, the delicacy and proficiency in their construction are remarkable. Since the two studied buildings, the mosque and holy shrine, have religious uses the general inscriptions also included Quranic verses, Shahadatein, Shahadat-e Salaseh, Salavat and the names of the Imams, which shows the influence of Shia religion on the industry and art of this period.
Keywords: Islamic Period, Bavanat, Fret Work, Gereh Chini, Pulpit.

Introduction
Wooden objects due to their nature, in most cases, after losing their functions, are used as fuel for the fire, which is one of the main factors that makes the findings of this industry very rare. Unfortunately, not many studies have been done on Iran’s wood industries, and the studies that have been done are case-based studies. The wooden artworks in the Jame Mosque of Shiraz, which belongs to the period of Amr-i Laith Saffari (first half of the third century A.H.), can be considered one of the oldest artworks of wood crafts left in Iran (Mehrpooya, 1997: 197). From the 6th century A.H., wooden artworks such as the pulpit of Mashkol village in Ardabil province with the construction dating back to 541 AH (Maleki Galandouz & Mohammadi, 2012), The wooden door of Bayazid Bastam Mosque dated 707 to 709 A.H., the pulpit in Jame Mosque of Nain with the date of 711 A.H., the wooden Qur’an stand in the Metropolitan Museum dated to 761 A.H., the coffin (box) of Hazrat-e Abdol Azim shrine (Mehrpooya, 1997: 200; Blair & Bloom, 2002, 54; Dimand, 2004: 123). With the beginning of the Safavid period, many produced works of art were mostly included wooden doors with geometric and limited animal decorations, Sash Windows (Orosi), wooden frames of the ceiling, wooden columns, wooden latticework, coffins, wood inlayand fret work. (Attarzadeh,1995: 18; Dimand, 2004: 125, Sedighiyan & Sadeghi, 2013: 59). During the archaeological survey in Bavanat in 2014, various wooden crafts were observed, which shows the taste and art of this region in the production of wooden artworks. Although the background of this art in this region is not very clear, through historical sources, we can understand the centrality of this region in the Qajar period. In the book “Cities and Trade of Iran in the Qajar Period” by Keith Edward Abbott, he has mentioned the products of the Bavanat wood industry. Considering the importance of wooden crafts among the visual arts and the role of themes of inscriptions in understanding the thoughts of religious beliefs of the Islamic era, in this paper, an attempt is made to investigate and introduce the wooden artworks of this region.

Archaeological Survey of Bavanat
Bavanat city is located in the northeast of Fars province with Bavanat city as its center. Following the surveys in different regions of Iran in the 1930s, Stein made brief surveys and sounding in Bavanat (Stein, 1936). Following the survey of the Marvast Dam basin, Helwing and Askari Chavardi visited several sites of Monj in 2006 (Helwing, 2007). The first season of the archaeological survey of this area took place in April and May 2014. During the survey, 200 findings were documented, which can be dated from the Neolithic period to the late Islamic period which includes Tappeh and ancient sites, historical castles, ritual places of the historical period, mosques, bridges, cemeteries, mills, rock carvings, ancient mines and sites of slags (Khanipour et al., 2018).

Bavanat Wood Industries
Bavanat wooden crafts include wooden containers or vessels discovered from Kan Gohar Cave, pulpit and wooden door of the Grand Mosque, latticework, doors and windows of holy shrine of Hamzeh, which will be discussed further.
Jame Mosque of Bavanat: This building is located in the center of Bavanat city, which is built in two floors. The mosque has a circular dome, which is located above Mihrab, and under the dome is an inscription of Quranic verses in Thuluth, with decorations, the script of which is the work of Mohammad Isfahani and dated 772 A.H., The delicate decorations used in the construction of the wooden pulpit of this mosque, and according to the inscription on it, have turned this historical work into one of the unique examples of Iran’s wooden arrays in the 8th century A.D. There is an inscription on the pulpit with the name of the founder and the date of its construction. this pulpit was built in 771 A.H. (Sarikhani, 2007: 63; Khanipour et al., 2021: 16-17). The wooden entrance door of the mosque is in the eastern wall, which according to the inscription dates its construction to the Safavid period.

Holy Shrine of Seyyed Shah Mirhamzeh
Holy Shrine of Seyyed Shah Mirhamzeh has located 18 km from Bavanat city, in Bazm village. This building was first included in the list of national monuments in 1936. latticework of holy shrine of Bazm is very artistically carved in wood. This latticework is decorated with relief carvings on three sides, and two inscriptions are engraved on it, indicating the name of the builder and the date of construction. On the door of latticework, there are poems indicating that it was written during the reign of Shah Abbas. The entrance door of holy shrine of is double-leaf, on top of both there is an inscription and in the middle of each one, there is a metal knocker. The outer surface is decorated with rhombus diagonal lines on each leaf of the door. The wooden door inside the holy shrine of is double-leaf that are decorated with Moaragh-kari. The door frame is carved with geometric motifs, which according to the construction, color, and type of wood, the construction of the double-leaf door is probably newer than the door frame and facade.

Kan-Gohar Cave
Kan-Gohar cave mine is located at the heights of the southern border of Bavanat Plain. In 2010, a large number of human bones and skulls, which were regularly placed there, were discovered by the residents of the region. To clarify the issue, first of all, historical sources were studied. In the historical sources, it is mentioned, after the collapse of the Ilkhanid patriarchal government and the lack of centralized power, a village in Bavanat was attacked and the villagers took refuge in a cave to save their lives. Their hiding place was revealed, so a fire was lit at the entrance of the cave, and in the resulting smoke, all the people inside the cave were killed. Some sources mention Malik Ashraf Choupani (Yazdi, 1947: 153-154; Katbi, 1985: 48-49, Samarqandi, 1996: 212) and some Ray Malik (Hafiz Ebru, 1938: 172; 1993: 206-208) as the cause of this murdering. A tray, a bowl and a wooden spoon were found in this cave, along with the existing burials, which were probably part of the dishes of these people that they took with them to the cave.

Conclusion
In the Bavanat area, there are wooden works from the 8th, 10th and 11th centuries A.H. The wooden artworks of the Kan-Gohar cave have been preserved due to their location inside the cave, and the wooden works of the Grand Mosque and holy shrine of have been preserved due to their holiness. Among the various methods of production and decoration of the wood industry, in the Bavanat region, we can observe fret work, woodturning, Gereh-Chini and Moaragh-Kari, which more than fret work is used. In terms of the function of the wooden handicrafts studied in this article, they can be divided into two categories: architecture-related necessities and everyday utensils or objects. In the construction of wooden crafts, geometric patterns and Eslimi, and in most cases, inscriptions are written on them. The read inscriptions, which are generally located on wooden artworks, were in line with the function of the buildings. In the meantime, during the Safavid period, emphasis is placed on the names of Shia imams, especially Imam Ali.

Symbolism of Safavid Locks from the Perspective of Form and Role

Ali Zarei

Abstract
The art industry of locksmithing, like other metal arts in Iran. Is a kind of reflection of the customs. Beliefs and traditions of the people of this land. This art is in a delicate fusion of aesthetics with steel and iron, and finally leads to a thoughtful accompaniment of art and craft. Therefore, it can be understood that we are facing a valuable category that has various visual, formal and aesthetic capacities. The purpose of this research, while categorizing locks and features of form and role, recognizing different capabilities and functions, is to decipher the patterns and traditions and beliefs around them. The main research questions and raised about, this is where the designs of Safavid locks were adopted? What are the formal and conceptual characteristics of the designs used in the locks of the Safavid periods? And to what extent is it related to the doctrinal aspects of the Safavid period? This research is of a fundamental type and is descriptive and analytical in nature. The method of collecting information will be field and library based on description analysis and history. In this study, an attempt has been made to show that in Safavid era, locking, in addition to the protective aspect (practical), had a ritual aspect and had a direct and close relationship with The Islamic tradition. The mental concepts of the craftsman artist also played a role in a making the locks. Which often contain symbolic information, besides being made based on culture and custo.
Keywords: Looking, A Simbel and Semiotics, Safavid Period.

Introduction
The art of lockmaking, like other metal arts of Iran, is a kind of reflection of the customs, beliefs and traditions of the people of this land. This art is in a delicate blend of aesthetics with steel and iron and finally leads to a thoughtful companionship of art and industry. The first human locks were made of wood. The key that was discovered from the excavations of the “KhorsAbad” palace in Nineveh is the oldest part of the lockmaking profession obtained so far. This key is nearly four thousand years old and belongs to a wooden colony. According to the available evidence, Iranians have been familiar with locksmithing for a long time and are among the nations that have played a major role in the development and completion of this discipline, but there is little mention of it in Western sources. The lockmaking industry also continued to evolve during the Islamic era in Iran, and valuable examples were created both technically and aesthetically. The Safavid era is also considered a turning point in the history of Iran. At this time, the traditional artists of the Safavid community, especially the metalworking artists, also displayed the signs and symbols of the Shia religion and the national, mythological and Iranian identity in their works and created symbols with their national and religious identity. In the approach to the Iranian lock as an art, what is sometimes left out of consideration is the connection of the content of this art with the upper and mythical world and the use of symbolic elements in this field. Examining the relationship between the form of locks, mythology and semiotics and the use of symbols, in addition to defining the richness of the place of symbols and signs in different ages, also adds to the spiritual richness and external beauty of Iranian locks.

Research Method
The collection method in this research will be field and library based on description, analysis and history. In the library method, by using the written resources of the library, documents, the use of articles, the use of internet resources, dissertations, photography, after careful examination in terms of form, concept (symbol), content, classification and then examined and we will study and research about them in the field method by referring to museums and taking photographs.

Discussion
In this research, the issue of lockmaking industry in the Safavid era was first discussed and it was shown that lockmaking in this period is a continuation of the previous tradition. During this period, locks were made both fixed and movable. In this period, the locks were made of metal, gold, silver and brass. IN the continuation of the research, the design of motifs in the third Islamic period and from the 10th to the 12th half of the Ah period was discussed. In the following all patterns of locks were examined and divided into three categories: 1- inscription patterns, 2- slimy patterns, 3- geometric patterns. In order to analyze the reason for this design on the locks, the symbology of the text of the inscriptions, geometric motifs (circle, rectangle, square, and triangle) and types of plant motifs were discussed. Which showed that in addition to the aesthetics of motifs, the content of motifs is also very important.

Conclusion
The form of the locks shows a series of certain beliefs and beliefs, for example magic lock (rammal locks) are included in the category of fortune-telling locks. Locks also have ritual uses and are used as vows and to fulfill needs, or as a means against unfortunate events. Various designs of locks are designed according to the prevailing culture, social and economic conditions, internal mechanism and locksmith equipment so that the consumer has more connection and motivation to use it. Due to the reasonable price of steel, its high resistance and also its availability, most of the locks that have been used and produced more in the regions of Iran are of this type. On the other hand, the political and social conditions prevailing in a region could affect the form and mechanism used in locks. During the Safavid era, the lock had a protective (practical) aspect and mostly a ritual aspect and had a direct and close relationship with the Islamic tradition. During the Safavid era, different forms of locks were made based on culture and customs, and special artists and craftsmen started the profession and art of lockmaking. In the investigations, it was found that steel locks have less decorations than other brass and bronze locks, and due to the movement and transfer of locks, which is a natural thing, the place of manufacture has not been mentioned, which is considered a problem. Some locks are functional and some are symbolic. In addition to the fact that the locks are made based on culture and customs, the artisan’s mentality and interiority also played a role in making the lock, and often the motifs contain symbolic and symbolic information. It has been observed that sometimes the symbols used are very similar, and most of them do not have any signification with the subject in terms of appearance, and its true meaning cannot be understood from their appearance.

Nomadic Road of Khalilābad-Nomkol: A nomadic Road from Safavid Period in East of Lorestan (Aligudarz County)

Younes Yousefvand

Abstract
Aligudarz County is one of the cold regions of Lorestan province, which is located in the east of the Lorestan province. Green pastures, high altitude, abundant water resources and the proximity of this region to the Khuzestan plain have provided a suitable conditions for the formation of nomadic life in this region. From prehistoric times, this region is connected to the lowland areas of northern Khuzestan by many nomadic roads. One of this nomadic roads is Khalilābad/Nomkul which passes through a difficult path along the roaring rivers “Bakhtiari” and “Sarkhao”. During the late Islamic century this road have been used by tribes of Bakhtiari Tribe Federation which they spent the summer in the northeastern part of Lorestan, ie in Aligudarz and Azna, and on the slopes of Oshtrankooh, Qalikuh and winter in Lali and around Dezful. Due to the fact that this road have not been studied so far and have not been well introduced, Independent research was necessary to identify and introduce them. The purpose of this study is to introduce this road and evaluate and analyze the history of the formation of related facilities based on archaeological evidence. The main question of the research is what archeological evidence remains from this road and what period do these works belong to? Research findings are provided through field works. As a result of this study, four bridges, a large part of the cobblestone road, a cemetery and an inscription were identified. The study of these works shows that this road and the collection of works of its route was built in the Safavid period.
Keywords: Lorestan, Aligudarz, Nomkol, Nomadic Road, Safavid Era.

Introduction
Nomadism has a long history in Zagros and Lorestan, this way of life in central Zagros in general and in Lorestan in particular started from the Neolithic period and was completely prevalent in the chalcolithic age. And after that, it has been prevalent in this region in almost all periods. Today, it still exists in many parts of the region. The path of the nomads is called Eil-Rah or Koch-Rah. In most cases, this roads are the most convenient and closest way to travel from Sardsir to Garmsir and vice versa, which are formed according to geographical and biological features. One of the main roads of immigration of Bakhtiari tribes is the so-called Khalilabad-Pole Koll road. This connects the mountainous and cold region of eastern Lorestan to the tropical region of the northern part of Khuzestan. Today, this road is used by tribes from the Chaharlang branch of the Bakhtiari tribe, who spent their summer in the northeastern part of Lorestan, namely in Aliguderz and Azna, and on the slopes of Ashtrankoh, Qalikoh and winter in Sardasht, Lali and around Dezful. This road passes through a very difficult mountain path, along which raging rivers such as Bakhtiari and Sarkhav rivers flow. The efforts of nomadic communities to overcome these natural obstacles have led to the creation of structures and facilities whose examples have been identified in few regions of Iran. This article examines and introduces a part of this road and its facilities in Nomkol region, 22 km southeast of Mergsar village, Mahro district, Aligudarz city, and between Lorestan and Khuzestan provinces.

Research Objectives and Approach
The purpose of this research is to introduce and identify the Khalilabad-Polkol road and the traces of its route and then evaluate the available evidence for dating them. The present research is part of basic research and its approach is based on historical approach. The data have been collected in the usual way of archaeological studies by field visit method. In this method, by visiting the route, its archaeological evidence was identified and documented, and then analyzed using a historical approach.

Introducing the Archaeological Evidence of the Route and the Works Identified Along its Route
The archeological works of this road in the Nomkol area include 3 bridges, a large part of the cobblestone road, a wall in the precipice, a number of cemeteries, temporary settlements and an inscription.
Bridges: The materials used for the construction of bridges are stone and brick (in limited quantity) and its mortar is plaster and mortar. Rubble and plaster mortar were used to build foundations, and bricks were used to build arches, of which little evidence remains today. The foundations of some bridges are rectangular and have triangular breakwater (Gachpezan Bridge No. 1) and one of the bridges has circular foundations. The remarkable thing about the architectural structure of one of the bridges (Bridge No. 1) is that the bridge’s pillar are not in the same direction. Half of the pillars (4 of them) are located on the north bank to the center of the river in one stretch and the other half in one stretch. Concecontlly the bridge has taken the shape of a broken half cross and is fundamentally different from the well-known structure and pattern of bridges that basically form them directly. The structural features of this bridge have not been seen in any of the known bridges in Lorestan and the western region of the country.
Cemetery: There is a cemetery 400 meters west of the Kol bridge and at the confluence of two rivers, Sarkhav and Bakhtiari, where tombstones with designs and inscriptions from the late Islamic era can be seen on some of its graves. This evidence shows that this place was probably one of the resting places along the path of this road.

Cobblestone
The distance of 12 kilometers from bridge number 1 to the abandoned village at the beginning of Nomkol Valley passes along the edge of Sarkhav River and inside a very narrow valley. In different parts of this road, they have cut rock, created cobblestone and paved road (in dry form or using mortar) and built a wall. In the steep parts of the route, they have created a wall, the height of some parts of which reaches 10 meters. In some parts, by cutting the rock, they have created a narrow way to pass. At the beginning of the route and in the place known as “Tagh Jangi”, they skillfully created a wall 10 meters high and 15 meters long on the body of the rock and created a passageway 150 cm wide. This wall is 20 meters high from the bottom of the valley where the Sarkhav River flows. According to the difference in the arrangement of the stones in the body of the wall, which can be seen on its exterior, two stages of construction can be distinguished in it. Probably, after the initial construction, the wall collapsed in later times and it was restored and rebuilt again. At the end of the path that crosses the west bank of Sarkhav River, a one-kilometer-long cobblestone road has been created using crushed stone and plaster mortar, the minimum width of which is 60 cm, and the maximum is 2 meters. In some parts of this road, small valves have been installed to direct surface water, which pass the water under the road. By passing under the road, these valves direct the water that comes to the surface of the road from the rock west of the road to the riverbed. This road rests on the rock on one side and leads to the river on the other side.

Inscription
On the west bank of Sarkhav River, there is an inscription in Nastaliq script on a rock at the end of the road. The inscription consists of four short lines. The text of the inscription is as follows: “It was finished in the year 1091 by Yusuf Khan, the master of Isfahani”. The content of the inscription refers to the completion of a project in 1091 AH. The intended plan refers to the same paved road and the facilities along its path. This inscription clearly indicates the date of construction of the road in 1091 AH during the Safavid period.

Conclusion
In the current research, one of the nomadic roads in the east of Lorestan province was introduced by relying on archaeological evidence; this road has connected the east of Lorestan province to the northeast of Khuzestan province. In the very difficult parts of this road, which is called Nomkol by the people of the region due to its passage deep in the valleys of the Kul Mountain, they have started to pave the path, build several bridges, create arches and build walls in the precipice points leading to the river. The bridges built along this road, in addition to having some features in common with other bridges in Iran, also have other features that have not been identified in any region of Iran so far. The characteristics of the bridges and the presence of inscriptions on the side of the cobbled road clearly show the construction date of this road and the structures along its path in the Safavid period. This inscription shows that this route was used at least from the Safavid period onwards. Conducting an archeological survey in this area and along the route of this road from Dezful to Aliguderz will reveal more archaeological evidence of this road and other roads in the region.

Technical Study of Different Layers of Decorative Murals of Imamzadeh Hossein in Qazvin

Sayyed Mohsen Hajisayyedjavadi

Abstract
Among the architectural arrays of Imamzadeh Hossein in Qazvin that can provide valuable information to researchers, are the remaining parts of the murals. Considering that Qazvin was the capital during the second period of Safavid rule, the study of Safavid and Qajar period buildings in this city can be of great importance. Compared to the existing historical monuments, few studies have been done on the technical knowledge of the layers of historical murals.In the present study, the identification and recognition of pigments related to the remaining murals of this monument and gilded layers has been considered. Also, in order to complete the technical information of the murals, the mortar of the fine coat (finishing plaster) and scratch coat (levelling coat) under the paint has been studied in terms of structure and chemical composition. To identify the pigments used in the murals as well as the materials used in the mortar of the underlying layers of the mural and the floor mortar, the hydraulic properties and the mineral and chemical composition of the mortar from X-ray diffraction, scanning electron microscopy coupled with energy dispersive spectroscopy and digital microscope have been used. As a result of the studies, it was found that the Pastiglia in the murals is made of a mixture of gypsum and Bole (Armenian Bole, Hormoz Bole). Apply a white Primary layer on the pastiglia on which the gold leaf is applied with low copper impurity. In this murals, three types of gold sheets have been executed. Green: A mixture of arsenic pigment with azure blue and Prussian blue; Green-blue: a mixture of green earth pigment (Celadonite) with white lithopone; Blue: a mixture of azure and Prussian blue pigments with White lead; Red: A mixture of ocher red and orange arsenic; Primary layer filler: a mixture of Huntite and White lead; black: It is a mixture of cobalt black and iron black. The structure and composition of mortars were also identified.
Keywords: Mural, Pigment, Gilding, Structural Study, Mortar, Qazvin.

Introduction
The technical diversity of murals in the Safavid and Qajar periods is one of the important issues of knowing historical murals. To technical understanding historical mural, its different layers are subjected to careful scientific study. The main layer is the color layer which consists of two parts: dye and binder. It should be noted that the array of gilding in the mural and the borders of the mural is also considered as a mural. Imamzadeh Hossein is one of the prominent buildings of Qazvin city. Most of the murals of this building belong to the Qajar period. Evidence shows that traces of the Safavid periodare also left in this building in the lower layers.
The aim of the current research is to obtain technical information about the layers of murals of this historical building. Identifying and recognizing the pigments in historical murals from archeology point of view helps completing the technical information about the use of pigments by artists. Some pigments have a specific starting date, which helps clarify the date of making the murals.
In archeology, studies have been conducted regarding the technical knowledge of different layers of historical murals in Iran, but very few studies have been done considering the volume of murals in Iran in different periods. Therefore, it is necessary to more complete these studies over time which its result is to complete the database in this field. In the upcoming research, in order to know more about the murals, technological studies were done on it. After field studies, the pigments used in the murals were sampled and identified. To complete the information, the lining layers and the substrate and a sample of the floor mortar were also studied. In this regard, the main questions of the current research are: What pigments are used in the murals of Imamzadeh Hossein in Qazvin? What method was used for gilding in these murals? What are the physical and structural characteristics of the lining layers and substrate of the studied murals?

Discussion in the Results and Findings
a. Scanning Electron Microscope: In the sample (2021.Q.IH.1) there is a large accumulation of gypsum crystals and intertwining has been created between them. The empty space between the crystals is little and also the crystals are irregularly placed together at different angles. In 2021.Q.IH.10 sample, needle- shaped gypsum crystals that are intertwined can be seen in many parts. In 2021.Q.IH.11 sample, gypsum crystals in different sizes are placed at different angles. In this sample, there is no long needle crystal and instead, the crystals have grown a lot in the width direction. In 2021.Q.IH.12 sample, the gypsum crystals are slightly different in terms of shape from the samples of the floor and lining layer.
b. Energy-dispersive X-ray spectroscopy (EDX): In 2021.Q.IH.1 sample, there is a small amount of silicon, aluminum and magnesium, which is related to soil. In 2021.Q.IH.2 sample, the amount of sulfur is about 13% which some part of it is related to yellow pigment and some part is related to blue pigment. In 2021.Q.IH.3 sample, elements of potassium, aluminum, iron, magnesium and silicon can be seen next to oxygen. These elements are related to Verona green or green earth pigment. In 2021.Q.IH.5 sample, a high percentage of gold and a relatively low percentage of copper were detected in the sample. In 2021.Q.IH.6 sample, two coloring elements, iron and arsenic, along with sulfur have been detected. In 2021.Q.IH.7 sample, the main filling material is huntite or chalk. On the other hand, a small amount of lead has been detected in this sample. Gold, copper and iron have been detected in 2021.Q.IH.8 sample. In 2021.Q.IH.9 sample, two elements, cobalt and iron, along with sulfur, are significant and influential elements in making black color. In 2021.Q.IH.10 sample, the highest percentage of elements is related to calcium and sulfur. In 2021.Q.IH.11 sample, except the main elements of gypsum, a very small amount of elements of silicon, aluminum and magnesium have also been detected.
c. X-ray diffraction spectroscopy: As a result of the phase analysis of 2021.Q.IH.1 sample which is related to the lay-up under the gold sheet, quartz has been detected. The quartz detected in the lay-up is related to the red flower (Armenian flower) that was added to the plaster during the mortar processing. The next identified phase is gypsum. As a result of the phase analysis of 2021.Q.IH.10 sample which is related to the floor coating mortar, quartz has been detected. The next identified phase is gypsum. As a result of the phase analysis of 2021.Q.IH.11 sample, which is related to the floor coating mortar, anhydrite phase has been detected in the studied sample. The amount of anhydrite in the lining layer is higher than gypsum. As a result of phase analysis of 2021.Q.IH.12 sample, which is related to the substrate layer in the studied mural, quartz has been detected. The granularity of the quartz phase in the substrate was much finer than the previous samples. The next identified phase is gypsum.

Conclusion
The lay-up used in the murals of this building is made of a mixture of plaster and red flower (Armenian flower, Hormoz flower). Green color is a mixture of arsenic pigment with lapis lazuli and Prussian blue. Blue-green color is a mixture of green earth pigment with lithopone white. The blue color is a mixture of lapis lazuli and Prussian blue pigment along with white lead. The golden color of embossing is gold sheet with a small amount of copper impurity. The layer that is applied on the lay-up is also a gold sheet with a small impurity of copper. In line with the studies on the shiny brown sample, it was concluded that this layer is a gold sheet with copper and iron impurities, which its surface has corroded and darkened over time. In fact, three types of gold sheets have been used in the studied murals that two of them are similar and seem to belong to the same period. A layer that is different in terms of the composition of elements and impurities belongs to later periods. The red color in these murals is a mixture of red ocher and orange arsenic. The white color filling the preparatory layer is a mixture of huntite and white lead. Black color of embossing is a mixture of cobalt black and iron black. Contrary to imagination, the floor mortar is a gypsum mortar with two phases of gypsum and anhydrite to which some sand and soil have been added. Due to proper processing, this mortar has adequate strength, although humidity has caused damage to the work over time. The lining layer and the substrate in the studied murals are made of plaster mortar. There is a difference that the thickness of the lining layer is greater than that of the substrate and it has coarser graining and more impurity. On the other hand, the looser mortar of the substrate is due to the way of processing, and the arrangement of gypsum crystals is different from that of the lining layer.

Elaboration and Analysis of Socio-economical Functions of the Institution of Waqf in Ardabil During the Qajar Period

Manijeh Sadri

Abstract
Waqf is one of the oldest and most valuable human heritages that has been widely used among all ethnic groups, religions and civilized nations of the world and in different periods of Iranian history and has had lasting effects on societies. The issue of waqf and its formation and function have had a long history in the city of Ardabil. The city of Ardabil has had strategic and geopolitical value in terms of geographical location. During the Qajar period, although Ardabil did not have the prosperity and glory of the Safavid period, but people, especially Shiites, paid much attention to that city and until the end of the Qajar period, they went to visit the tomb of Sheikh Safi. The religious nature of Ardabil, especially as the origin of the head of the Safavid sect of Sheikh Safi al-Din and the location of his tomb, has had a great impact on the role and function of the waqf tradition in various religious, cultural, social and economic dimensions. The present study was done in a descriptive-analytical manner. To this end, libraries and archival documents and Waqfnameh were studied, reviewed and analyzed in the General Directorate of waqf and Charitable Affairs of Ardabil province. The present study seeks to answer the question: what socio-economic functions did the tradition and institution of waqf have in Ardabil during the Qajar period and what were the amount, types and uses of waqf in Ardabil? The analysis revealed how the socio-economic functions of waqf have been influenced by socio-historical events and intellectual currents of the Qajar period. Due to the religious nature of Ardabil, religious waqfs are the most common items in Waqfnameh. In addition, waqfs have been given to those people who have actually needed them. Also, new intellectual movements and the familiarity of Ardabili waqf doers with new ideas, including constitutionalism, have had a significant impact on the types of waqfs.
Keywords: Institution of Waqf, Ardabil, Function, Qajar, Waqfnameh.

Introduction
The institution of endowment as an institution rooted in the history of Iran dates back to before Islam (Ahmadi, 43:1391). In the ancient period, Iranians paid attention to following their religion and doing good deeds and especially taking care of the poor in the society and to maintain the fire temple. have had offerings and endowments (Salimi Far 1370: 52). Waqf literally means imprisonment. Current charity is usually interpreted as endowment. Waqf is defined in Shari’i terms as confiscation of principle and surrender of benefit (Obeid Al-Kabisi, 1995: 64, Office of Scientific Cooperation and Elite Affairs.... 2015: 39, Qurashi, 1996: 236). What is meant by “confinement of the object” is actually separating the endowment from the property of the waqif and keeping the object from transfer, and the owner will no longer have any rights to that property (Saadat Mostafavi and Sedghi, 1393: 67). The economic definition of endowment can be considered as a change in the use of resources from individual exploitation to social benefit for the present and future generations (Mesbahi Moghadam et al., 2010: 99).
Awqaf played a very important role in the life of the cities and it spread so much that a special court was established for it, which is known as “Diwan of Ihbas” or “Diwan of Awqaf” (Abdul Sattar Osmani, 1376: 83). In the turbulent years between the extinction of the Safavid dynasty and the establishment of the Qajar dynasty, many properties were either taken over by the government or turned into private properties (Lambton, 1363: 128-124). In the traditional Qajar system, most of the civil institutions, even if the people involved in the government were the founders, functioned in the form of endowment and relied on a stable endowment system.
Question and Hypothesis: Considering the importance of endowment documents and the lack of attention to them, the present research seeks to answer this question: What process did the tradition and institution of endowment in Ardabil go through after the establishment of the Qajar period and the religious, social and economic functions of this institution within the scope of What were the developments during the period under investigation and what was the impact of current intellectual currents on endowments?
It seems that the functions of the endowment were influenced by social-historical events and intellectual currents of the Qajar period, especially the constitutionalism movement. With the spread of new knowledge and the intellectual transformation of the society, endowments in a new style were created, and this process was created in the constitutional period by creating endowments such as the endowment of a bath, the endowment of land for the construction ، expenses for the needy patients, and the establishment of schools in a new style and... new dimensions and It is applicable.
Research Documents: In this article, 84 dedication letters have been studied and analyzed The endowment letters were obtained from the document center of the General Department of Endowments and Charitable Affairs in Ardabil province, exclusively in Ardabil city, and their file numbers will be mentioned in the references. In the following, the endowment letters will be discussed and analyzed based on issues such as religious, economic, social functions, the gender of the waqfs, trustees, and the social status of the waqfs.

Analysis of Endowment Documents based on the Gender of the Benefactors
Explaining the role and social status of Ardabil women in the endowments of the Qajar era because it refers to the explanation of the presence of women in various political and social arenas in the Qajar and Pahlavi eras, which is important. Among the studied waqf letters, there are 11 waqf letters related to the waqf by Ardabil women According to Table 4, from the beginning of the Qajar period to the 1960s, we can see the expansion of the presence of women donors among the studied samples. It seems that in the process of the constitutional process, Iranian women also try to achieve their natural and social rights and engage in a wise and wide-ranging struggle in many ways and emphasize the realization of their demands in the social, cultural and political fields (Afari, 1377: 5). The process of describing women in the studied area has a forward tone, in accordance with the general trend of the country, and it indicates that the tradition of women’s endowments is gaining ground under the influence of the prevailing political, cultural and religious currents. Perhaps another reason for favoring and paying attention to endowment among women is related to the new political, social and cultural reasoning of Iranian society in the era of constitutionalism against the tradition and modernity of government and society and citizenship rights, and it has brought individual freedom for women. (Ajdani, 1386:7). In the deed of endowment on May 2, 1346, (file number: 3), a woman gives half of her dowry to her husband and donates the other half to a mosque in Ardabil. Ardabili women have given endowments such as agricultural land, land, house, yard, shop, village and residential building in numerous letters of endowment. The place where these endowments are spent is for building, repairing and spending the mosque, giving prayers, charity, and the expenses of the imam of the congregation, etc. In the deed of endowment on 20 Jumadi al-Thani 1326 AH, Khursheed bequeaths the profits from her endowment from the village of khoshkehRood (with a compromise with her niece) in Ardabil to be spent on charity and charity of Hazrat Seyyed al-Shahada, peace be upon him (file number: 1/ x) The proceeds from the waqf nameh of Jumadi al-Thani 1334 AH, Maryam the daughter of Muhammad Qoli, who owns a shop, should be spent on Imam Hossein’s funeral (case number: 16). In her letter of endowment dated 25 Jumadi al-Awwal 1341 A.H., Ruqiyeh Khanum Dokhtar Marhamat has assigned the income from her shops and residential building to carry her husband’s and daughter’s body to the highest honors (file number: 5/R).

Conclusion
Waqf is good and a valuable heritage with various religious, social and economic aspects, and the remaining waqf nameh are like valuable documents in order to explain the process and social system of their time. The importance of examining the dedication letters of the city of Ardabil, on the one hand, in terms of the social situation (the nature of Ardabil’s relationship with the Caucasus and the role of its market in the commercial relations of the region in the last century) has strategic value and political geography, and on the other hand, in terms of the role of Azerbaijan in the current of thought. Constitutionalism is very important as the center of the most important developments of the Qajar era at the macro level, this article explains the impact of the intellectual currents of an era on the cultural and social manifestations crystallized in the documents, and at the micro level, the results of this research showed that the new intellectual currents and the familiarity of endowments Ardabili with new ideas, including constitutionalism, have an impact on the type of endowments. It has made significant contributions, among them the expansion of endowments among women, the construction of hospitals, baths, and schools are among the clear examples of this issue. In other words, at the threshold of the society’s familiarity with new knowledge and the intellectual developments of the society, endowments in a new style were created, and this process was created in the constitutional period by creating endowments such as: endowment of the bath, endowment of land for the construction of the bath, expenses for the needy patients and the establishment of schools to New style, etc finds a new and practical dimension the impact of new ideas and new health teachings on endowment can be seen by comparing these two timelines In the waqf nameh of 3 Muharram 1286 AH, the type of reception in the ritual ceremony on Thursdays is specified as tea, coffee and hookah (file number: 10/). In case, in the deed of endowment on 8 Dhul-Qaida 1332 lunar year, the donor has bequeathed all the objects and tools, except for the Sarqalians, to be used in ta’ziyeh and benevolence of Hazrat Seyyed al-Shoheda (case number: 5/k). In fact, it can be seen that in the Qajar period, due to the increasing influence of religious beliefs and beliefs in the society, the neediness and poverty of the people of Ardabil due to the occurrence of natural and social events and crises, as well as the new intellectual currents of various people from guilds, owners and From businessmen to ordinary people, social endowments have been placed alongside religious endowments as a priority. Throughout history, religious figures have taken the majority of donors and endowment affairs and had a special place in this matter, but after the beginning of the constitution and the beginning of the new century, family responsibilities and especially trust in the classes and personalities Social has prospered more than before Examining the social status of the donors shows that merchants and tradesmen account for the most frequency. In general, it should be acknowledged that somehow all benefactors were part of the business and market class it is interesting to pay attention to the expansion of the culture of endowment by Ardabil women after the intellectual currents after the constitutionalism, which seems that in the process of the constitutional current, women appear more and more in social arenas to achieve their natural and social in terms of the social status of the benefactors, who were generally from the merchant class, the endowment of commercial buildings is the second most abundant after real estate and farms. It should also be added that in addition to these mentioned cases, endowment in the field of health, treatment, drinking water, as well as in the field of education in the process of time and in terms of social issues, gradually occupies a larger part of endowments.