Parseh Journal of Archaeological Studies

Analysis of the Neolithic Period of East of Lake Urmia Based on Archaeological Studies in Horand Region

Sahar Bakhtiari

Abstract
The Neolithic process and the extension of the Neolithic lifestyle have been one of the issues raised in recent decades in archeology, and archaeologists have come up with a variety of approaches to explain why and how this event occurred in human life. The Neolithic period can be considered an important milestone in the history and life of mankind. Archaeological studies show that several regions in the Near East experienced Neolithization, and Azerbaijan was a regional marginal area that expanded and reflected the Neolithic centers. In the late Neolithic stage, for the first, non-indigenous groups settled in the plains around Lake Urmia as the center of the area and then this center became the center spread to the outskirts in over time. Despite extensive research carried out in various parts of northwestern Iran, there is little and disproportionate evidence of the Neolithic period in the eastern part of Azerbaijan, and the settlements of the late Neolithic period in the eastern part of Azerbaijan are far less well known and there is a fundamental questions relation with the archaeological situation, chronology, the nature of culture and regional and trans-regional interactions in the eastern parts of Lake Urmia during this period. Since this area is considered to be the bridge between East and West in the northwest of Iran, it can play an important role in defining the sixth millennium BC. Today, there are new archaeological evidence of the existence of the late Neolithic settlements in the area, which is also in the horizon with Haji-Firuz. In the present article, it is attempted to present a new interpretation of the late Neolithic period in the region based on descriptive-analytical methods based on the archaeological findings obtained from Horand region in comparison with the traces of Haji-Firuz and also by reviewing previous studies.
Keywords: East Azarbaijan, Horand Region, Urmia Lake Area, Neolithic Period.

Introduction
The clarification of the archaeological situation and the sequence of the settlements of different cultural-geographical regions and its introduction into the archaeological community is indispensable. Northwest of Iran has a sequence of prehistoric to Islamic periods due to its proper situation and its specific situation. This area of the Paleolithic period later, even in historical and Islamic periods, has been the only short-lived interruptions in the area. The study of the cultural courses of the region and its comparison with its archaeological area with the neighboring regions with the aim of examining the settlements patterns and examination of bilateral and multilateral regional and trans-regional relations in each period, include the most basic stages of explaining the evolution of past societies in the ancient Prehistoric history. Investigating the role and position of Northwest of Iran during the Neolithic period and its causes, comparing the cultural values of northwest of Iran with adjacent cultural areas and examining regional and trans-regional obstacles and the role of these interactions in shaping the settlement of each period and presenting of the general framework of regional are the goals and necessities of this research which the present research questions have been presented in these frameworks. It seems that Northwest of Iran during this period has been able to establish its strong ties with geographical and natural status. The most important questions and hypotheses related to the Neolithic sites of Horand region include:
1. Is the material culture of this area in the Neolithic period, especially with the emphasis on the pottery has local characteristics? It seems that the tradition of pottery in this area has been affected by the lake Urmia.
2. What are the characteristic of sites of the Neolithic period? these sites are usually located near or in the same place as the nomads.

Results and Discussion
Horand region consists of three districts of Chahardangeh, Dodangeh and Dikleh that are located in the east of northwest of Iran and due to geographical conditions and suitable environmental capacities, it has been the basis for creating human settlements in different periods. During the survey of Horand, a large number of prehistory sites were identified, including three sites in the Dikleh that relate to the Neolithic period. The reasons for this - the shortage of settlements in the Neolithic period and before that – whatever, the geographical and environmental conditions of these high valleys, played a fundamental role in this situation. Some people say that the main reason for this is the extreme cold weather and believed that elevations above 1500 meters above sea level have been effective in this process and others have referred to the poor conditions of fertile soil for agriculture. Along with such factors, it should be noted that the eastern part of the Urmia Lake has a wealth of pasture resources that has continued the form of livestock-based livelihood until now. Horand region is one of the most eastern parts of Azerbaijan, which can be considered as one of the intersectional centers in the cultural interactions with the Urmia Lake in the west, the Ardebil plain in the east and the Abharrood region in the south, from the same period of the late Neolithic, it has provided a framework for the formation of its native cultures. Based on the types of pottery of Neolithic period that collected from this region, and the association of these types of pottery with the periphery, we found that the Neolithic pottery of this area is influenced by the culture of Haji Firuz. In fact, residents of the Neolithic period in Horand were people familiar with the cultures around Urmia Lake.

Conclusion
Horand region is one of the most eastern parts of Azerbaijan, which has grown from various periods in the Neolithic period and has formed the basis of the early Iranian villages with a mountainous character. The villages that remain intact and unchanged in terms of land use, housing, tools and agricultural equipment over time. The Neolithic sites in Horand region are located in the valleys and highlands, and have all the morphological features of modern settlement nomads. Although the cultural material studied in this paper is derived from archaeological studies, it can be partly used to clarify the various dimensions of the archaeological of the Neolithic period in Hornad region, although the results are relative. Understanding the pattern of settlement and the impact of environmental and biological factors on the formation of sites have a fundamental role. Horand region due to a combination of economy based on agriculture and animal husbandry and the lifestyle continuum from pre-history to the present is very important. Based on the Neolithic pottery collected from the sites of Horand and the association of these pottery with the periphery, we found that the Neolithic pottery of this area is influenced by the culture of Haji Firuz. Archaeological evidence from the northwest of Iran shows that the Urmia lake is the source of the expansion of the Neolithic to other parts of Azerbaijan. Based on archaeological evidence, the hypothesis of demographic pressure (due to the increasing number of settlements in the Urmia lake) and the cultural spread around Urmia Lake, it is concluded that groups of seasonal nomads in the Urmia lake region are searching for areas susceptible, enter to Horand during the late Neolithic period. the culture of Neolithic in Horand in the east of Azerbaijan is the continuation of the late Neolithic of Urmia lake.

The Archaeo-Mineralogy Studying and Comparison of Orange-Red Pottery With Black Core of Elamite Era in Khuzestan, Chahrmahal va Bakhtiyari and Isfahan Provinces

Ali Aarab

Abstract
The previous studies on the Elamite pottery generally focused on the form and shape of the artifacts. From the perspective of fabric, very few studies have explored the Elamite pottery. The pottery type studied in this paper is orange (ranging from light brown to red) composed of a tempering material, sand and white particles. The core of this no ornamented, wheel-built pottery is black. In an investigation to outline the scope and boundaries of Haft Tapeh ancient city, a number of the Elamite pottery samples were recovered in certain layers dating back to the late ancient Elam (Sukalmah) and the Middle Elamite near the adobe structures of Haft Tapeh. Haft Tapeh refers to a structure belonging to the Elamite Era located in Khuzestan and south of Susa. One major finding in this city is a tomb from the Middle Elamite Era. Since 1965, this building has been investigated by Negahban and later by Mofidi-Nasr abadi. Thus, Haft Tapeh can undoubtedly be considered a city belonging to the Elamite Era. In this light, the pottery type in this geographical scope can be particularly useful for comparison of similar artifacts found in Isfahan and Chaharmahal and Bakhtiari, both of which could be associated with the Elamite Era. This study focused on Asgaran and Saba as two regions in Isfahan and central part of Ardal in Chaharmahal and Bakhtiari. A total of 10 pottery samples were randomly selected from these regions. They were then compared in terms of fabric and composition against 4 counterparts found in archaeological layers of Haft Tapeh belonging to the Elamite Era. It should be noted that the two-color body in the pottery sample is not at all associated with the type of compounds or curing temperature, Since the two parts are identical in terms of composition. Moreover, it seems that the main reason for the two-color body lies in the curing conditions and techniques (oxidation and reduction) inside the furnace, leading to two different colors. Apart from that, there is a kind of orientation in the components of pottery samples, potentially indicating they were built on wheels.
Keywords: Elam, Orange-Red Pottery, Petrography, XRD, Ft-IR.

Introduction
One of the surrounding regions cover the north of present-day provinces Fars and Khuzestan as Elamite centres in the ancient era. The noteworthy point about these regions is their potentially rich metal mines. This has been mentioned in the Mesopotamian inscriptions, mainly explaining the link between the Mesopotamian plain and the highlands of Elam. The present-day provinces, Khuzestan and Fars, have small potentials for metal mines. Hence, they only served as surrounding regions supplying the metals. However, little investigation has been done on the archaeological data from the Elamite Era. It is crucial to carry out a historical study on these regions along with the archaeological data to enlighten the dark spots in the Elamite Era, and ultimately provide a toponymy of the Elamite cities. One instance of such archaeological data involves various types of local pottery in Khuzestan (as a central city of Elam), which was compared through petrography against the samples recovered in Isfahan and Chaharmahal and Bakhtiari (as two dently the era in surrounding regions). Thus, this paper intends to discuss more con which this type of pottery was built and its origin in order to provide a toponymy of the previously mentioned cities based on historical and archaeological data. In Miankooh, Ardal, more than 76% of Elamite sites have been reported to be nomadic. This is highly important alongside the neighborhood of this province and Isfahan with regard to the toponymy of Zabshali and LU.SU. Meanwhile, there are a considerable number of pottery samples from this region comparable to their counterparts across the Elamite centers.
The surrounding regions of Elamite centers (Susa and Anshan) have so far been rarely explored. One of such surrounding regions stretched across the norther of Elamite centers, covering certain areas of present-day provinces Isfahan and Chaharmahal and Bakhtiari. In addition, there are pottery samples from the Elamite Era found in Khuzestan (as one of the central districts of Elamite), even though they have rarely been explored in studies on the Elamite Era. This can be partly associated with the limited number of such pottery samples against their counterparts from the Elamite Era in Khuzestan. Nonetheless, the noteworthy point about this pottery type is the great similarity (discussed later) in Khuzestan to those recovered in Isfahan and Chaharmahal and Bakhtiari. Therefore, this study attempted to explore these regions from the Elamite Era through an interdisciplinary approach involving archeology, archeometry and history of northern Susa and Anshan. Despite the importance of the regions surrounding Elamite centers (Susa and Anshan) based on the Mesopotamian inscriptions, insufficient effort has so far been made to investigate the Elamite Era in Isfahan and Chaharmahal and Bakhtiari as two surrounding regions. Nevertheless, the pottery type studied in this paper has been frequently found in Isfahan and Chaharmahal and Bakhtiari. In this study, great effort was made to review the geographical locations of the two provinces in Elamite Era according to written sources and archaeological evidence. Moreover, the pottery artifacts were petrographically examined to find out whether or not the samples recovered in Haft Tapeh, as a key central spot in Khuzestan during the Elamite Era, are congruent with the clay artifacts found in Isfahan and Chaharmahal and Bakhtiari from the perspective of appearance and textural characteristics. In fact, the discussion revolves around the possible involvement and predominance of the Elamite in Isfahan and Chaharmahal and Bakhtiari, while providing a toponymy of ancient Elamite regions in those provinces today.

Conclusion
The specific pottery type in this study indicated a remarkable frequency in Isfahan and Chaharmahal and Bakhtiari. Moreover, it proved to be similar to counterparts recovered at Haft Tapeh (Khuzestan) in terms of fabric, production technique and curing temperature. It is essential to point out the pottery types across the northern Elamite centers which have been rarely explored so far. The specific pottery type examined in this paper can definitely be considered an Elamite artifact. It should originate from the Zagros Mountains in the north of Khuzestan (Bakhtiari highlands). That is perhaps why this type of pottery is less abundant in Khuzestan as opposed to Isfahan and Chaharmahal and Bakhtiari. According to the constituent element of pottery samples, this pottery type does not originate from Khuzestan Plain, but it can rather be traced in Zagros Mountains. Therefore, it can be argued that the Elamite were involved in dominated Isfahan and Chaharmahal and Bakhtiari, while delving into the toponymy of Elamite cities such as Zabshali and Tukrish in certain parts of Isfahan and LU.SU in Chaharmahal and Bakhtiari. The regions never explored from that very perspective can set out a new avenue of Elamite research into these Iranian provinces. Finally, it is recommended that future studies focus on northern regions of Elamite centers including the present-day Isfahan, Yazd and Chaharmahal and Bakhtiariti so as to clarify many of the archaeological ambiguities of Elamite Era. After all, an in-depth investigation of Mesopotamian inscriptions can help scholars realize the importance of these regions, while revealing their archaeological capacities.

Banquet Beaker; Interpreting an Ancient Object on the Base of Pottery Beakers from Mala Mcha, Kani Koter and Hasanlu

Amir Saed Mucheshi

Abstract
Among the ancient motifs from Iran and Mesopotamia, some pictures showing special shaped beakers can be seen but unfortunately no explicit comment has been made on the nature and function of these forms by researchers. Recently, 7 pottery beakers have been found in a Mannaean cemetery (Mala Mcha) and and Iron Age grave (Kani Koter) in northwestern Iran and authors are believed that their shape and possible function are compatible with some of these ancient motifs dating back from the third millennium B.C. to the Achaemenid period. A glazed beaker from Tepe Hasanlu which belongs to Iron Age II also has the same characteristics as the Mala Mcha and Kani Koter examples. Considering the symbolic meaning of the Lotus flower in ancient cultures, as well as their form and decoration, it seems that the Mala Mcha, Kani Koter and Hasanlu pottery beakers have a special application. Previously some researchers in some cases have interpreted these motifs as a Barsom (Barsam) or flower (often lotus). The authors propose that these objects that can be seen on ancient reliefs or ivories are simple or painted beakers equivalent to the clay beakers unearthed in these sites. Probably this type of beaker was not used as normal container, but it seems to have been utilized by high-level people during special events and banquets perhaps for drinking prized liquids. In addition, it seems that the samples of the Mala Mcha, Kani Koter and Hasanlu in terms of shape and possible there function, are comparable with some of the patterns of the motifs discussed in this paper. The grave of Kani Koter is rich and belonged to a warrior of high status. Also the graves of Mala Mcha which had pottery beakers were richer than other graves, and it seems that the users of them have superior position over others. The glazed beaker of Hasanlu was as well as obtained from a room with local and Mesopotamian specimens in a special room. In ancient motifs, users of these objects have a superior social position than others. In this paper, in addition to comparing the shape of the beakers of Mala Mcha, Kani Koter and Hasanlu with the remaining ancient motifs, Chromatography experiments were carried out which unfortunately, did not receive any laboratory data on its application.
Keywords: Pottery Beaker, Banquet, Mala Mcha, Kani Koter, Hasanlu, Ancient Motifs.

Introduction
Archaeological excavation in 2012 at the Mala Mcha Cemetery near the ancient Mannaean site of Ziwiye in Kurdistan province, a number of very interesting pottery beakers were found which, according to the authors, seems to be the objects depicted in the images of ancient motifs from the third millennium BC until the Achaemenid era in the Middle East and Iran. Examples of these motifs are presented in the papers.
From Mala Mcha cemetery, five pottery beakers were found with a narrow body, and a large mouth that three beakers were identified from grave No. 5. Another two beakers is excavated from grave No. 7. The graves of 5 and 7, those containing these beakers are richer than others. The special shape of these beakers shows that they have probably had a special function. The painted beakers have a petal shape similar to lotus flowers. These potteries are often have a fine temper, well-fired, burnished, wheel-made and are comparable with Ziwiye potteries. The Garve of Kani Koter is located in the near of Mala Mcha and its tomb was destroyed by illegal excavator. The burial goods of it is rescued by Cultural Heritage of Kurdistan province. In Kani Koter grave 2 blue glazed beaker obtained which resemble to plain beakers of Mala Mcha. Different objects were obtained from this grave that indicating its richness that its artifacts is dated to Iron Age III.
In addition to these pottery beakers, a glazed pottery from the Burned Building II of Hasanlu (Iron Age II) also has a form and decorations that are almost identical to the pottery beakers of Mala Mcha and Kani Koter. In addition to these beakers, a number of glazed terracotta jars are also identified in the same layer that depicted them in Assyrian reliefs. Hasanlu’s sample is also one of the few glazed pottery that is of high quality and obtained with ivory and special objects, and it is believed that these objects are derived from the cultic context of Burned Building II of Hasanlu. The shape, motifs and the place of Hasanlu’s glazed beaker are indicative of its importance. The Excavator of Hasanlu believes that this beaker is made in the Solduz region, although it’s very similarity with objects from neighboring areas.
It should be noted that the similarity between the burial goods of the Mala Mcha’s finds with the Mesopotamia and Iran is not limited to beakers and visible in other objects. A number of Mala Mcha vessels are similar to the Pasargadae and Assyrians potteries and artifacts of Kani Koter is resemble to Urartian, Assyrian and Mannaean samples. In Hasanlu’s excavation, various objects have been compared with the images of neighboring areas, and in particular the Assyrian.

Ancient Motifs and Interdisciplinary Test
In the ancient motif of the Mesopotamia and Iran sometimes a picture of a particular object is seen that used by some high-ranking people or gods, which has so far not been accurately detected about its nature and application. This object, often with a narrow body and a wide mouth, has a length of at least one beaker which according to the authors of this article can be a picture of a beaker. This image (beaker) is seen from the third millennium BC to the middle of the first millennium BC but in the first millennium BC is more. In this paper some ancient motifs with resemble picture like a seal impression from Tell Asmar that belong to third millennium BC, an ivory from Nimrud (1000-850 BC), Assyrian wall relief from Tiglath-Pilesar III from Nimrud have been compared. Among the palace reliefs of the Assyrian period; Sargon II (722-705 BC), there are similar motifs. In this motif, there is a banquet subject that is used this beakers, although its beaker is not exactly the same with the samples obtained from western Iranian excavations. Similar discussed beaker is seen in the Esarhaddon stone stele from Zanjirli. Some of the images in the following periods like Persepolis’s plain beakers which is seen in the hands of elite Persian and Median nobles on the East and north side of the Apadana is resemble to pottery beakers. These images are also presented as flowers. The similar picture is also seen in the rock-cut tombs of Qizqapan. To understand the function and the type of material used in the beakers of Mala Mcha, a chromatographic test was performed on them, which unfortunately did not produce the data that indicated their use.

Conclusion
In some ancient motifs in the Mesopotamia and Iran from the third millennium BC to the Achaemenid period, a picture of a beaker-like object is seen in the hands of the gods and high-ranking people. These objects are depicted in important places or on important objects such as ivory. According to the authors, the similarity of the five pottery beakers from Mala Mcha graveyard and tow similar beakers form the tomb of Kani Koter, as well as a sample of beaker from Tepe Hasanlu IV could be considered as suitable samples for the type of function of these vessels. The motifs are also reminiscent of the role of the Lotus flower, a symbolic flower in the Middle East. The use of painted beakers that is the same can be seen reminder of Lotus flowers.

Comparative Study of the Manufacturing Stone Carving Process of the Prehistoric South-East of Iran & Mashhad Harkareh Stone in the Contemporary Period

Mehdi Razani

Abstract
Stones are important and durable material in construction building; objects and make cultural artifact on the prehistory until now. Objects are very important between the entire artifacts that made by stone, Easy stuff catches for artist due to improve making stone object in the different region. One of the most important stone in the prehistoric of Iran that is good material for carving and applies in life was chlorite. A best attribute for decorated due to this metamorphism stone used in all of Iran history so after 5000 years, this time some workshop in Mashhad city is Functioning and must be support these for improve industrials and identity this handicraft in contemporary, Hence in this paper by Analytical and technical approach based on comparative studies to examine the species, extent , methods of making and decorating stone chlorite in ancient times (archeological areas in the South East of Iran) and contemporary (Mashhad carving stone workshops) will be paid. The result of this research show that we need rehabilitation this industrial decoration by bankroll of the history background of carving chlorite stone and also try to find a new technology for improve quantity and quality making in Kerman province and Mashhad city According to the chlorite stone sources in contemporary. Meanwhile, Iran’s stone-cutting art with its various uses in buildings and monuments over the thousands of years of flourishing its artists have created remarkable masterpieces of various types of stone. One of the most prominent stones in the pre-history of Iran due to its functional and decorative nature and has been used for thousands of years, is the chlorite which is under the main branches of the Metamorphic rocks. In the ancient world, chlorite stones were used as fillings for necklaces, stamps, religious sculptures, burners, bowls, pots, jars and other kitchen utensils, molds for molding copper and bronze, and in some cases has been used as Pottery fillers.
Keywords: Comparative Study, Chlorite Stone, Halil Civilization, Technology, Harkareh Mashhad.

Introduction
Generally, the most important reasons that led to the use of these stones from the prehistoric period to the present are as follows: Availability and ease of mining operations, ease of mining, ease of carving (simplicity of decorating, shaping, cutting, engraving, etc.), appropriate heat resistance (phase-shifting properties), porosity and density above is chemically neutral to acids and bases. The purpose of the present study was to identify more and better the pre-historic (Bronze Age) chlorite containers southeast of the Iranian plateau and study the methods of making the above mentioned containers Also, their comparative studies with the works and methods of making chlorite containers of Mashhad in contemporary are. The present study is an effective step in understanding the traditional methods of stone construction in Mashhad which has now fallen out of economic prosperity and production because of advanced machinery and machine mechanization and it will forget and not pass it on to future generations. It is, therefore, hoped that by further knowledge and extensive study of such arts and crafts in the past, it would be prevented from being erased in the mind of the contemporary man. In the present study, it is attempted to address two basic and important questions in the field of techno lithic works of chlorite and its comparison with contemporary lithography in Mashhad. In the first stage, it was attempted to gain a comprehensive understanding of the technology and methods of making prehistoric chlorite works from the southeastern parts of Iran. Therefore, to answer this question, have been referred to reviews of areas such as Yahya, Shahdad, Jiroft and Shahr e sokhteh sites. The second question in the present study was how to construct and methods of stone work in Mashhad. In this regard, it has been attempted to answer this question with comparative field studies existing between the methods of production and the prehistoric works of contemporary times. Considering the importance of lithography and the creation of chlorite art in prehistoric-Iranian to contemporary times and its ability to be revitalized as an art-industry, the present study together with the analysis and description of information and data from archaeological studies followed the various stages of production and decoration of chlorite stones in ancient and contemporary times as well as comparing their subtle and subtle changes in terms of construction technology and their decorative and qualitative differences over time. For this reason, it has been attempted to address the above issues by using library and field studies.

Conclusion
In an overview of today’s state of this art - industry in Iran and especially in Mashhad as the only active producer in the country it can be said that it retains some of the ancient methods that add to its authenticity. But new machinery and marketization, in contrast to its religious and antiquity in antiquity and many other issues, have led to a lack of creators’ sales and cheating in the production of poor quality works. Also, since there has been no attempt by the Cultural Heritage and Crafts Organization to revive traditional designs and not to repeat past poor quality work the industry today has been artificially depleted and its creativity has been lost in most cases, and it is not reproduced at present with the repetition of the past. Therefore, it is recommended that by investing in this industry, it should be positioned among the export basket and dynamic handicrafts of the country. Today, countries such as India, which have had significant stone-making industry in the past, have today advanced the industry by investing and encouraging craftsmen to produce handicrafts from various stones. It has become one of the country’s most important artistic exports. In the contemporary era and state of the art in the country today, the issue of identifying materials and tools used in traditional arts and examining the possibility of producing them while maintaining their authenticity is of great importance. Considering the continuity of the industry - art of lithography of soft rock, and in particular chlorite, for about 5,000 years in the country, Unfortunately, new products have had a remarkable decline in quality given the simplicity of the work and the mechanization of many of the actions. This applied industry is becoming a low-quality decorative industry. In this regard, the stone industry of Mashhad, which is today the only place and the most active center for the production and decoration of chlorite stone objects in Iran, needs serious attention because its products have undergone a severe decline in quality over the past few decades. In addition, with the loss of old masters, efficient young people have not been attracted to it. Therefore, considering the abundant resources of chlorite rock in Khorasan and Kerman province, there is potential for activating and enhancing the quality of its production in these centers by studying its artistic and industrial capabilities as well as trying to The revival of traditional designs and non-repetition of current high-quality work, as well as their up-to-date productivity and new technology can be achieved by artisans and artists.

Geographical and Cultural Effects on Forming Ismaeili Castles Case report; Kouh Zardan Castle-Zirkouh City

Ali Asqar Mahmoodi Nasab

Abstract
To balance the needs and actual or potential facilities, mankind has tried along with time. Water, ground, soil, road is from environmental factors forming a living place while one or more factors may play more important role depending on some situations. The culture is created due to people interactions and is progressing longitudinally and affects human activities. Ignoring the environment makes the debate impossible on cultural and behavioral conditions. Culture creates sites and phenomena around the spaces and places. Architecture is one of the main sites of culture in environment. Natural characteristics in the region of Ghahestan made the Ismailia – in the Islamic middle centuries - to establish defensive buildings due to cultural and religious conditions. The results made them to be in accordance with the political and natural conditions of the time. In spite of some environmental limitations, they provided their need in the environment and caused some sort of cultural and environmental accordance in the region. This study introduces the Kouh Zardan castle of Zirkouh city in South Khorasan. This castle has spent two different residence eras. The castle was used as a defensive place at the first era may be known as Saljooghi. Ilkhani’s were the second residents.The main question of the research is, what role has the natural geography of the area played in the castle of Castle Zardan Mountain architecture? The castle of Zardan Mountain has been built with regard to the environmental conditions of the area and the impact of the environment in the castle architecture space is not only in the use of native materials, but other factors such as climate, altitude, distance and proximity to water resources, geological structure and ... has played a key role in the formation of the castle. This paper is descriptive and analytical and its data has been through library resources and field surveys.
Keywords: Kouhzardan Castle, Architecture, Environment, Culture, Vegetation, Water resources.

Introduction
The breadth of the land of Iran, along with the diversity of its posterity, has created a situation in which the inhabitant should think in a special area of thought with creativity and sharpness in order to maintain, maintain and maintain their place of residence (Pazoki Tohruidi , 1376: 101). Environmental conditions, especially the climate, soil type, water resources, etc., can play a crucial role in the formation of a civilization (Wylie, 2007: 11). Among other factors that make use of these conditions in the environment, culture is. Culture is the result of an interpretation that humans themselves and their relationships with each other and nature (Abedi Sarvestani and Shah Vali, 1391: 2). If one looks at one of the applications of culture, then architecture as an outlook for human beings is one of the important aspects of culture that is studied in the geographic area as a perspective (Fayaz et al., 2011: 92). In many parts of Iran, there are works of old castles that have been constructed with the administrative and political conditions of their period and connect with their surroundings and create a solid structure. Quhistan is one of the places that has caused a favorable environment for the construction of the Ismaili dome in the Middle Ages due to its mountainousness due to the desert of central and loot, the plain called Afghanistan and the political and religious conditions. Castle Mountain Zadran One example of this type of castles, in South Khorasan province is located in the city Zirkouh the height of the mountain fortress Zadran on it and mastery of the environment, a perfect opportunity to the mountain’s topography around The fort is composed of mountainous and plain. In this article, the geographic conditions of the area and its impact on the architecture of Castle Zardan Mountain are discussed.

Castle Zardan Mountain
Castle Zardan Mountain is located in South Khorasan province, Zirkouh city and Zardan village, and is based on the point (UTM) at latitude and longitude 747004/3707960 with an average elevation of 1,770 meters above sea level. Castle Zardan Mountain is located above a single mountain (between 50 to 90 degrees) and overlooks the surrounding plains. The length of the castle is 100 meters and its width is 80 meters with an area of 8000 square meters and a height of 92 meters from the surrounding environment. The castle is based on a nearly square shape (Nasrabadi, 1391: 111). The architectural features of the castle include the remains of several towers, parts of the fence, the walls of the castle’s interior spaces, water cabinets, and several chamber-covered rooms. Citadel of the castle is located in the highest castle space. Some of the architectural spaces of the fortress are crafted in the rock form, so that rocks from the bed of this space can be used as building materials for the walls. In view of the architectural space of the castle building, it is seen that most of the residential spaces of the castle are opposite to the cold weather of the winter, so as to see some kind of compatibility with the winds of the area in this castle. For the construction of Ismaili castles, in addition to choosing it geographically, in the harsh areas, the villages near the fortress were chosen according to the Shiite religion, especially the Shiite Ismaili, as well as the environmental facilities including the water they had. Castle Zardan Mountain is located in a relatively blue area and today it is rich in agriculture. In the choice of castle, the environment was also considered vegetation, so that if materials such as bricks and pottery or melting metals were used for molding weapons, it was possible to make furnace with regard to vegetation.

Conclusion
Climatic factors have created buildings and spaces that are consistent with the environment, which is in fact the outlook for warm and dry regions, which expresses the complex relationships of man with its rough environment, so that architecture is the most obvious type of landscape (peasant, 1382: 68-67). Among these architectural views, it is possible to construct an Ismaili dome in most parts of Iran, especially in Qehistan. Castle Zardan Mountain is one of the Ismaili castles in Ghahistan, which is built according to the environmental conditions of the area and is related to some kind of architectural complexes of the castle with surrounding environment. Environmental factors were also very influential in the construction of the Castle Zardan Mountain due to cultural and historical factors, while how to form the fortress in order to adapt to natural conditions is more than anything else related to its surroundings. The influence of the environment in the castle architecture was not limited to the use of indigenous materials, but other factors such as climate, elevation, distance and proximity to water resources, geological structure, etc., also played a key role in the formation of the castle. In general, the most important factor is the formation of a water culture, access to water, and whether these water structures can be seen inside or outside the castle. But from other points of view, the castle landscape architecture is surrounded by the surrounding environment around the castle. The communication route is also seen in the perspective of the castle of Mount Zardan and other Isma’ili castles close by. The Castle Zardan Mountain is located on a single high mountain point with a steep pitch towards the surrounding area, for the sake of ease with the surrounding area and connecting with other Ismaili castles in the landscape.

Formation, Development and Collapse of Ujan Islamic City, According to Comparative Studies on Sources and Archaeological Excavations

Rahim Velayati

Abstract
Ujan covers about 90 hectare area, where locates 5 Km away from modern Bostan Abad. Earlier construction of the urban center dates to 4-6 AH centuries that coincides to Seljuqs era. It developed during 7 and 8 AH centuries and reached to summit during middle Ilkhanid to Safavid period. It collapsed and destroyed during Qajar period. Here, there is an attempt to study effective elements in formation of Ujan and its consequent function, using descriptive-analytic view and historic research method, based on archaeological-environmental landscape. Finally, it is involved in reasons of collapse of the city. Bibliographic and field studies indicate that construction of the city was for midway positioning. In addition, present paper presents subjects about political and social history, architectural remains, urbanization, cultural remains, and different districts of the city including cemetery and administrative center.
Keywords: Ujan, Seljuqid, Ilkhanid, Bostan Abad, Urbanization.

Introduction
Different factors involve and play significant role in formation of urban centers. Emergence and development of Iranian cities followed geographical, social, religious, defensive, administrative, and commercial conditions. Commercial routes and passages were effective and affected factors in formation of urbanization. Investigating such factors is effective in responding to location and reasons of emergence of a given city. Road networks were achievement of development during time, whereas dominated by various political, religious, security, and cultural elements. Reasons of abandonment and collapse of urban centers vary according to strategic and geographical position and function that divide to two natural and human factors. Generally, effective natural factors in abandonment of urban centers include earthquake, shift of rivers’ bed, landslide, drought, and lack of natural defensive barriers. Human factors could accelerate abandonment of an urban center that include remoteness from main routes or even side roads, warfare, disease, administrative policy, lack of enclosures and secure defensive ramparts. Cheap and low quality materials are among other factors that cause collapse of a city. Every urban center have especial function that suggests foundation of the area accordingly; among them are mining cities, ports, industrial cities, administrative-political cities, tourism cities, and etcetera. Understanding factors and elements of formation and development of cities are among the most important discussions since earlier times that attracted scholarships and resulted to different theories and models to analyze urbanization.

Features of cities during Islamic period
Among features of Islamic urban centers were economic, social, military, and especially religious developments that played effective roles in formation and developments of urban centers even in earlier times. Islamic urbanization related to stability of government too, whereas emergence, development, and collapse of a city related to political circumstances. General studies on maps of Islamic cities indicate that many cities followed similar method and style of urbanization that shows probable common designer and architecture. Scholars also believe that designers and architectures planed maps before construction of buildings and constructed buildings and structures accordingly. In a miniature painting, dated to Babur reign, he points to a map in the hand of a man that designed it (Kiani 1365: 205). Islamic architectural thought in Islamic countries characteristically comprehended principles and generalities of civil programs then involved in details (Othman 1376: 27). In planning cities, there was emphasis on Jami and administrative buildings, where located public buildings in city center for public access. Tendency to privacy and peace in residential areas caused Iranian Islamic cities divide to two public and private parts, similar to pre Islamic urbanization. Bazar complex and extensions was pulses of urban life, where presented public and social activities. Residential area was private part of the city, where rest and peace dominated living atmosphere (Kheir Abadi 1376: 44). One can study urbanization according to different point of view. Scholar such as economists, politicians, historians, geographers, and philosophers investigate the subject from their point of view. There is not certain answer to relations between Islamic view and urbanization and their mutual effect. There are variations in effects on urban spaces and structural characteristics. According to Stern, urban life style followed earlier criteria after Islamic conquests, and it became Islamic in forms and generalities (Razavi 1387: 105-112). Cities are the most genuine center of civilization and cultural treasures, what should be recognized to make possibility to investigate evolutionary history of human life. Therefore, investigating cities that remained from earlier times play significant role in understanding political, social, administrative, economic, and cultural structures of societies that created them (Karimian 1384: 111-121). Papoli Yazdi, quoting from Hufer, says that city is relation among six aspects: economic structure (variation of activity), social structure (social classes), body structure (public buildings), geographical position, law position, and political life (Papoli Yazdi and Rajabi Sanajerdi 1387: 50).

Ujan, Formation, Flourish and Collapse According to Historic Sources
According to historic sources, Ujan was alive earlier than Ilkhanid period, especially during Seljuq era. It existed as a strategic and important urban center, following different events including earthquakes, and wars; it was only during Ilkhanid period that the city reached to summit and glory. Every given historic city or monument partially imply political, religious, and social conditions that consequently followed political evolution, therefore, emergence cities with architectural nature is among the most important social evolution of Ilkhanid period. Historic city of Ujan was among important Ilkhanid cities (summer residence) at south of modern Bostan Abad, eastern Azerbaijan, where reconstructed during Ghazan reign. Ujan is among the cities that constructed by Ilkhanid rulers, while their Iranian viziers Islamicated new urban centers. Endowed city of Ujan was the summit of flourish in construction of public, martial, and administrative structures, and throne of Ilkhanid princes.

Investigating Formation, Development and Collapse of Ujan, According to Archaeological Findings
Recognizing location of Ujan was at 1392, according to archaeological surveys at Bostan Abad regions. Historic and geographical descriptions of Ujan, especially Metraghchi’s illustrations remarkably helped to recognize location of the lost city. Site of Qullar, Ashraf Abad village (part of ancient Ujan), at eastern Bank of Ujan Chai River locates at 46-49-25 latitude and 37-35-48 longitude, and 1787 m longitude. Site of Dali Dareh Si locates 1 km away from Qullar (fig. 3). Constructing railway divided the area to two parts, and irrecoverably damaged the site (Velaiati 1385, 1392).

Conclusion
Urban centers at the routes of main commercial and connecting networks, while potentially interconnected to other major cities or cities that geographically have abundant water sources, have opportunities to develop and survive. Therefore, location of city at commercial roads was highly signified, because made them capable to meet their needs and export their surplus. Urbanization at main roads highly signified and caused to flourish and wealth. By the circumstances, old cities appropriately coped with commercial activities and caused to raise townships and commercial parks next to carvansarai and small residences at ways. Alternatively, new urban centers emerged; among them was Ujan as an important city during Islamic Middle Ages at northwestern Iran, Azerbijan.

Comparative Study of Defense and Security Fortifications of the Rayen and Bam Citadel in Kerman Province

Masoumeh Barsam

Abstract
Rayen and Bam citadels, dating back to ancient civilization from the Sassanid period, has a favorable commercial position due to its location at the intersection of the North to the South of Khorasan and Govashir of Kerman to Bandar Abbas and the west to east of Fars to Baluchistan. Its geography and position on the route of the above-mentioned communication way has always been threatened and invaded by various ethnic groups and governments; the Kerman province during the Islamic period has been the base of riot clashes with the government forces, and construction of many of the Kermans’ citadels and castles had a security and defense function. Two citadels of the Rayen and Bam, from the Sassanid to Qajar era, have played an important role in the life of the communities and the preservation of security in the Kerman area. The main question is, what are the similarities and differences of the defense structures of these citadels from a security perspective? The present study want to identify the security defenses of the two Rayen and Bam citadel in Kerman province and achieve structural defensive patterns and ways to connect, share and differentiate them. The information of this paper was collected through library (documentary) methods, visual observation and comparison of the findings and the research was conducted using an adaptive-analytical method. The presence of a fence, ruler, watchdog, as well as crossed stands and machicolation indicate the military and security function of the two citadels. One can hypothesize that structure of the Rayen defense fortifications is influenced by the Bam Citadel. The results of this study indicate that due to the location of these citadels in the communication paths of Khorasan, Sistan, the center of Iran, these citadels and defense fortifications have been formed in these two regions.
Keywords: Comparative Study, Security Fortification, Bam Citadel, Rayen Citadel.

Introduction
There are numerous citadels in Kerman province. The importance of Kerman’s citadels is their value to Kerman local rulers and Rayen and Bam citadels are the most well-known castles. These citadels, dating back to civilization of Sasanian times, have a good commercial position due to their location at the intersection of the north-south of Khorasan and Gavashir of Kerman to Bandar Abbas and the west highway to east of Fars-Baluchistan. Their geographical position and route of the highway has always been threatened and invaded by different ethnic groups and governments; therefore, the main question is, how were the ways of sharing and differentiating the defense structures of these citadels from the point of view of defense and security? The present study sought to identify the security defenses of the two Rayen and Bam citadel in Kerman province and achieve structural defensive patterns and their connection, similarities and differentiations.

Research Methodology
The research data were collected using documentary methods, field observations, visual observation and comparison of the obtained results. Then, by comparative studies, considering the similarities and differences between the defenses used in these two categories is adapted with each other.

Background Research
The most comprehensive research on the defense fortifications of Rayen citadel is an article entitled security factors affecting the architecture of the Rayen-Kerman Citadel in 1394, carried out by the writer and Amir Hajlo at the second Birjand Archeology Conference, which dedicated solely to the fortifications of the Rayen Citadel. (Barsam, Amir Hajlo: 1394). Article titled Recognition of the Defense Forces of Bam citadel by Farah Bakhsh and Safa Mansouri (1394) carried out to recognize and introduce the southern fence of the Bam Citadel and has not referred to other defensive elements (Farah Bakhsh; Safa Mansouri: 1394) . Asadpoor Behzadi, in the book “Pearl of the Ancient Sea”, expressed the similarity review of the tower of the citadel to the Bam citadel (Asadpoor Behzadi, 1381). But emphasis is on Bam’s citadel historical perspective. Therefore, this paper conduct comparative study on the defensive fortifications of Bam citadel and Rayen citadel.

Text
Rayen is part of Kerman city with an area of 2596 square kilometers (Khayam and Rajab Ghaneh, 1393: 58), located in 110 kilometers south of Kerman and 28 kilometers southwest of Kerman to Bam road. Bam city, in north of Kerman, from east to Zahedan and Iranshahr, from south to Jiroft and from west to Bardsir city.
Factors affecting the development of defensive and security structures of Bam and Rayen Citadels
1. Military-defense factors
2. Positioning in the communication-commercial direction
3. Climatic features

A Comparative Study of Defense and Security Structures of Rayen and Bam citadels
The defense and security structures of citadels can be examined from enemies attack point of view from the exterior and the interior.
- External defense structures of the citadel
- being on the high
- Fence
- Tower
- Bowstring or outlets
- Ditch
- Internal Defense Structures
- Entrance to the citadel
- Narrow alleys
- Ruling citadel
- way to escape
- Comparative analysis of defense and military fortifications of two citadel (similarity and differentiation aspects)
- Exterior structure analysis
- one of the first security and defense measures in the location of the citadel is their placement on a relatively high hill.
- the two citadel has a high and solid fence made of mud and brick
- the towers are built in sensitive areas that are located around the aristocracy or overlooking the entrances of the citadel to control the flow and departure of the people.
- other security measures in the construction of citadels were the presence of openings on the entrance that control the movements of people, the shooting or pouring boiling water or molten materials on the attackers.
- Ditch construction
- internal structures:
- Main entrance:
- Narrow alleys
- Ruler position
- the escape way of the ruler house and the ruler place in the citadel is another strategy in security and defense system.

Conclusion
Field studies and documentation show that the architectural structure of the Rayen and Bam citadel can be compared from three perspectives.
A): Security and Defense: The reason for the existence of these citadels for housing is due to the lack of security in the region, wars and bloodshed occurred in the area, these citadels built to protect the ruler family and his courtroom against local opposition. In fact, it can be said that the maintenance of sovereignty of government under any circumstances was a key point in the political structure of the past societies, since the fall of the ruler was the fall of a city. In designing a ruler house in these citadel, security issues strictly observed so that under siege conditions, escape routes prepared secretly for the ruler. More security provided by the passages of these citadels with a low and twisted screw width.
B): Climatic and communication conditions: citadels located in two completely different regions: the Rayen is in a cold and mountainous region in the foothills of the high mountains of Lalezar, Ramshak, Sarabnah, which is a natural barrier. Bam with tropical rainforest in a vast plain has no natural barrier but high and strong towers.
C) Plan and Materials: The principles of Iran traditional architecture are observed in the design and structure of these citadels. In terms of plan, both designed in rectangular form, but in terms of the dimensions, Bam citadel is larger.

Inscriptions of Golden Tile, Usable Version of Editing Literary Texts

Hamid Pourdavoud

Abstract
the star tile Apart from beauty and eye-catching, is noteworthy for yet another reason, adorning the tiles with poems by high-profile poets that have doubled the beauty of these tiles. Paying attention to these inscriptions can in some cases be a guide to literary scholars, as the tile recordings sometimes differ from literary manuscripts, The difference most often seen in multiple tiles, probably each produced in a different workshop, is the same, and may indicate the prevalence of that recording during tile production. On the other hand, in some cases, because of the tile year on which the tile was written, the attribution of some poems to a particular poet can be ruled out because of the precedence of producing these tiles over the year of the poet’s birth. It should be noted, however, that in some cases there are differences due to individual scribe error, which require careful use of the inscriptions on these tiles. Because the authors of these tiles were also not error free. The main question of this study is: Can golden tile inscriptions be considered as a basic version? And if so, to what extent can these inscriptions be considered important? The main hypothesis can be put forward as follows: Since tiles are manufactured in a wide range and in different centers, in cases where all the tiles indicate a particular form of verse recordings as opposed to literary manuscripts, tile inscriptions may be given more value. And these tiles are used for critical correction, but for poems that only represent one tile, it should be used more cautiously and deductive correction, in which case only tile inscriptions can be considered as a complement to manuscripts. The research method was based on reading the inscriptions on the tiles and then comparing the Rubaiyat and verses inscribed on the tiles with the recorded form in the literary manuscript..
Keywords: Inscriptions, Golden Tile, Literary Texts, Rubaiyat, Literary Copy.

Introduction
Tile art reached its perfection during the Ilkhanid period and was recognized as an ornamental marker in the culture and art of architecture (Lashkari et al., 201440:). During this period, golden tile was used in different shapes and sizes, with different designs, motifs and inscriptions, the study of which is important in the expression of beliefs and cultures of that age. Studying the inscriptions of these tiles can help scholars to correct literary texts. Because in some cases the inscriptions on these tiles are inscribed with a poem that differs from existing literary manuscripts, or because of the precedence of the year of tile production on the poet’s birth, one can reject the attribution of poetry to a particular poet. The main question of this study is: Can golden tile inscriptions be considered as a basic version? And if so, to what extent can these inscriptions be considered important? The main hypothesis can be put forward as follows: Since tiles are manufactured in a wide range and in different centers, in cases where all the tiles indicate a particular form of verse recordings as opposed to literary manuscripts, tile inscriptions may be given more value. And these tiles are used for critical correction, but for poems that only represent one tile, it should be used more cautiously and deductive correction, in which case only tile inscriptions can be considered as a complement to manuscripts. Almost all the tiles inscriptions, except for a few (Tile 3, 8, 9, 13, First Rubai 14, 16, 17) Exactly as mentioned in this article, it is also mentioned in Takht-e-Soliman tiles (see: Quchani, 1992) and Moghadam Museum tiles (see: Quchani, 1986) Due to limitations, the image of these tiles has not been rendered, but it is important for the reader to note that this is a repetition of the recording. Also, regarding the importance of the inscriptions on these tiles, Abdullah Quchani has mentioned this in his works and has even encouraged scholars to use the inscriptions for the purpose of correcting the literary manuscript (Quchani, 1992: 24).
As mentioned earlier, this paper attempts to correct the literary texts by using the inscriptions of the golden tile, therefore, 19 tiles were studied, all of them with poems by prominent Iranian poets, including Ferdowsi, Baba Afzal Kashani, Mahasti Ganjavi and ... have been Inscriptions written. Among these poets, Ferdowsi and afterwards Baba Afzal have been the most sought after tile makers and their poems are more heavily embedded in the tiles under study than other poets. The point discussed in this article is that in all of the tiles introduced, the poems that are inserted on the tile’s margins differ from those recorded in the existing literary manuscript, In most cases this discrepancy has also been recorded in other identified golden tiles (Takht-e-Soliman tiles, or in front of museum tiles, etc.), which suggests that these differences may be due to the prevalence of the face. Recordings have been in the making of the tiles, though one cannot firmly rule out individual errors in making these differences. And it is necessary to use the inscriptions of these tiles with sufficient care to correct the literary texts about the poems of the famous Iranian poet Ferdowsi,It should be noted the recorded form of these tiles, despite the differences with some corrected manuscripts, however, the recorded form of the this tiles is found in some other manuscripts which appear in footnotes It is literally inserted And this shows the importance of these inscriptions. It is also used in cases such as Tile No. 14 Poems on these tiles, which can be used as an important version for correcting controversial Poems. As shown in the illustrations in the article, these tiles have been depicted in the central part with plant, animal and human motifs, and the tile makers have attempted to create these tiles in a naturalistic way.

Conclusion
Golden tile is an art and literary display, on most of these tiles due to the space constrained try to use Persian Rubaiyat for inscriptions, because in a low space it was possible to convey a wide meaning. In some cases these verses are in conflict with the recordings in the existing literary manuscript. In most cases where discrepancies are observed, the golden tiles emphasize a particular case, which may indicate the prevalence of the form in the past. As it was said, these tiles were manufactured in a wide area in Islamic Iran and this can increase the importance of this tile Inscriptions because if we believe that the difference between the manuscript and the tiles was due to the mistake of the tiles maker how is it possible this mistake be made in a wide area and several different workshops have taken place in an Identical form. But there were also cases where there was a discrepancy between the tiles, as was often seen in the tiles that were inscribed with the Shahnameh verses, which may have been because the Shahnameh copies were in large numbers in the past, as can be seen in the description given for tile NO 14. Also, most of the recordings on these tiles are at least in line with one version. On the other hand, as can be seen in tiles 1,7,15,18 Using these tiles can be questioned the assignment of a poem to a particular poet. Note that the creators of these tiles were not The scribe and may have been mistaken in some cases, which is why they should be cautious in the use of the inscriptions of this tile, especially when a poem comes in only one tile, as this difference It could be due to a scribe’s mistake.

Content analysis of Quran inscriptions in Goharshad mosque of Mashhad and Hakim mosque in Isfahan

Shahriar Shekarpour

Abstract
In the Islamic era, the mosque is known as an architectural index and is considered a sacred and blessed place for the Muslims and has a special status and importance. The architecture of the mosque was gradually embellished with decorations, and over the time, it was filled with special concepts that are full of semantic and decorative elements in Islamic architecture that have extremely benefited from the teachings of Qur’an the Muslim Bible. This diamond engraving has been executed with various Quran, prayer, historical and divine names, and sometimes with the techniques of tiling, brickwork and craftsmanship. The analysis of the contents of the inscriptions used in Goharshad and Hakim mosque and also the exploration of the differences and similarities of the inscriptions of the two mosques are the purposes of this article. Which is in response to the following questions: What are the implications in the Qur’an inscriptions of the Hakim Mosque of Isfahan and Goharshad of Mashhad? What is the difference and similarities between the two mosque inscriptions? The study shows that in the inscriptions of Goharshad mosque, Thuluth script is most used among other scripts, and the Cathay bearings, Scrollwork arabesque bearings motifs coincided with the decoration of the building. In Hakim Mosque of Isfahan, the index script in the inscription is Cufic, Sotto script), and most of the inscriptions are on the same script, and also Thuluth script as well as Nasta’liq script are used in the inscription of this collection. Tobeh, Asra ,Jom ‘eh, Dahr are among the common chapters between these two collections. Although in the Goharshad Mosque of Mashhad and Hakim mosque of Isfahan share similarities in the structure and content of the inscriptions, the decorative enrichment and Quran inscriptions of Goharshad Mosque are more than Hakim Mosque. The research method in this study is descriptive content analysis and collecting the necessary information was through library studies, observation of collected works and fieldwork.
Keywords: The Art of Teimouri, Safavid Art of Goharshad Mosque of Mashhad, Hakim Isfahan Mosque, Quran Inscriptions.

Introduction
After the emergence of Islam, Mosque was considered as main and holy element of Islamic architecture for representing different arts like inscription writing. The Great Mosque of Goharshad was established in Teimouri age to the request of Gohar Shad Aqa, the wife of Shahrokh Teimouri. Hakim Mosque is also a permanent monument form Safavid age adorned with different inscriptions and considerable decorations. In this research two mosques of Goharshad in Mashhad and Hakim in Isfahan about Quran inscriptions will be studied.

Objectives and Necessity
The objective of this research is presenting a fundamental analysis about concepts and meanings of Quran inscriptions in two mosques of Goharshad and Hakim and examining this concepts wit thought and religious backgrounds. The necessity of this research related to content analysis of these works and relationship between them.

Research questions and hypotheses
Research questions are: what concepts are presented in Quran inscriptions in two mosques of Goharshad in Mashhad and Hakim in Isfahan in terms of political and religious contexts of two periods? What are the common and different points of inscriptions? Hypotheses are: as the two mentioned monuments are established and inscription writing in two different periods in terms of time and place and ideology and religion in different thinking contexts, probably choosing verses and sayings will have considerable common and different points coming from thinking and religious orientations of rules of those periods.

Research Methodology
In this research, it has been attempted to gather information by library studies and field observation, then the data are analyzed by descriptive-analytical method.

Research Background
Goharshad mosque in Mashhad is considered as one of the main monuments of period of Shahrokh Teimouri. It was built by the command of his wife, Goharshad Aqa in vicinity of Holy Shrine of Imam Reza. Its architect was Qavm Al-din Shirazi, famous architect in Teimouri Period has not only the responsibility of designing and building, but tile working and mosque decorations. The dome of Goharshad Mosque has been decorated with turquoise color with the glory expression “There is just one God, He is Allah”. Hakim mosque in Isfahan is one of the Iran’s architecture masterpieces in Safavid age, having various Banaee (geometric Kofi) scripts. This mosques architecture, tile working and especially Banaee script in this mosque can be considered among the great works of Safavid period and the age after this period. This Mosque was established in period of Second Shah Abbas by “Hakim Mohammad David” (his doctor).
This mosque is located in an old neighborhood called “Bab Al-Dasht”. The biggest and most beautiful altar in Hakim Mosque is altar under dome having special decorations. Ekhlas chapter has been used in some locations of Hakim mosque. Hakim mosque and Goharshad mosque have been studied in many articles by researchers individually or comparing with other complexes in other terms. Quran verses are the most important themes used in architecture inscriptions especially in holy monuments.

Analytical examination of inscriptions
In Teimouri period these themes was affected by Sunny religion in the country and emergence of Sufi and Shia Movements and Sufi social circles. In religion inscriptions of Goharshad mosque, verse18 of Toubeh Chapter has been scripted. Verse18 of Toubeh Chapter mentions five features for builders of center of worship: faith in God, faith in doomsday, saying prayers, giving alimony, being modesty in front of Glorious God.

Conclusion
Examinations of decoration and adornment of the two mentioned monuments indicates this point that in both complex Quran katibehs, divine names, Persian poems and also Kufi manucripts have been used. The theme of these verses is about purity, uniqueness and glory of God. In these verses it has been emphasized on worshipping God, saying prayers, biulding mosques, being honest and faith in Doosday. By studying these katibehs it becomes evident that for Teymoori Empirs these works have been a device for expressing kingdom styles, but Safavi rulers used it as concepts and religious slogans supporting Imams and their revelation. Among the different points of Katibes of the two metioned monuments, we can point to this matter that in Great Goharshad mosque the Thoulth manuscript in inscription writing of this monument is among the top of other manuscripts, but in Hakim mosque, Banaee script is evident in its inscriotion writing and also in inscriptions of Gorarshad mosque names of Holy Imams was not evident-except the name of Imam Ali (P.B.U.H). While in Hakim mosque- in south gate and north façade- there are inscriptions adoned by His names. Nastaliq script in these mosques has been used for writing inscriotions of Persian poems that this case is among the common aspects of inscription writing in these two mosques.
Among the other inscription differences between these two mosques is using Mohaghegh script in the form of a mother and child in edge of Maqsoureh gate. About our hypothesis it can be said that most of the inscriptions in Hakim moaque (Quran and Haith) has fouced on the issue of province as one of the most findamental principles of Sia, but in Goharshad mosque the focus has been on uniqueness of God and His instructions.

Rocky Sanctuary of Gheshlagh Village of Maragheh, Buddhist Temple - Christian or Islamic Mosque?

Saied Sattar-Nezhad

Abstract
Rocky sanctuaries are the most valuable works of Iranian architecture, that have been formed over a long period of time, and due to the continuity of traditions or slowness of the transformation process, their exact date is difficult. Among them “Kohulu Mechid” is the rocky sanctuary in the city of Maragheh, East Azarbaijan, which, no coherent studies have been conducted around it yet. This research seeks to provide dates and more acceptable practices for this sanctuary, through a comparative study and a review of some of the details, though deep and accurate research needs archaeological speculation and science. However, according to available evidence and based on the present research, this rocky structure was created during the Ilkhanid period and the nature of its usage, religious sanctuary , is proposed for non-Islamic religions, including Buddhists and Christianity, that is called mosque with religious reforms in later periods and its user modification.
Keywords: Maragheh County, Gheshlagh Village, Rocky Sanctuary, Kohulu Mechid, Gahengari.

Introduction
The emergence of rocky architectural studies in Maragheh county is considered, one of the most important factor of the non-identification, registration and introduction of rocky cliffs in the Sufichai river basin. The identification of these cliffs was carried out in the solar year of 1393 with the aim of studying and archaeologically investigating of the handcrafted architecture of the city of Discussion and analysis According to the studies, the best period of the time formation of this sanctuary is related to the Islamic era and the capital of the city of Maragheh at the during of the reign of Holakukhan. In the Ilkhani period, the city of Maragheh was the bedrock of religious developments, and followers of religions such as Christianity (Rashidawe, 1368, 190) and Buddhists, they have had sanctuary and ritual sites for themselves. In this period, Christians and followers of Buddhas had a majority, and Muslims were a minority. Also, during this period, a group of Mongols tended to be Buddhist, and Buddhist temples were scattered throughout Iran. (Eshpouler 1368, 187) Therefore, measuring the location of this sanctuary with mosques indicates the essential difference of this handcraft space with mosques. also The presence of the altar on the western wall, which is very similar to the altar of the Buddhist temple of sinless Imam Zadeh, it is a testimony to the non-Islamic nature of this sanctuary. Maragheh in the form of a master’s degree thesis in the field of archeology (Sattar Nejad, 1395). In this article, we have tried to describe the nature of its user and Gahengari by using of archaeological approaches after the introduction of the rocky sanctuary of the village of Gheshlagh. With these interpretations, this study seeks to answer two fundamental questions about the rocky handcrafts cliffs of Kohulu Mechid.
1) What was the relative Gahengari and the time of the formation of the handcrafts cliffs?
2) the nature of the handcraft sanctuary belonging to which religious groups?
The hypotheses considered in relation to the above questions are: User as one of the ritualistic sites of the followers non-Islamic religions residing in Maragheh, at the illkhani period, especially the Buddhists, and the time of its creation done in a comparative way on the basis of analogical Gahengari principles, which is relates to the period of Illkhani. There is evidence of this claim at the rocky handcraft sanctuary of Kooholo Mached, which has been investigated in order to do research.

Conclusion
The creation of a altar, a dome cover, decorative niches, and the delineation of the rocky structure of the Kooholo Mechid, all of which are associated with the ritualistic user of the rocky effect. This rocky structure is comparable to non-Muslim religions and sanctuaries religions, espasially Buddhist, in terms of its location, its landscape, its altar, and the appearance of niches. Accordingly, the aforementioned rocky sanctuary was established as one of the ritualistic sites of the Christian or Buddhist period of the Ilkhanid, in which the space pagoda hypothesis is more evident. Thus, during the period of the Ilkhanis of the Maragheh capital and the formation of a scientific observatory collection , peaceful policy and support of the Illkhani’s authorities from Christians and Buddhists, it created worship places for these religions in the rocks of the city of Maragheh. But the reform of the Ghazan Khan period, which was based on the destruction of Buddhist and Christian temples, caused the burning of this sanctuary and its user modification as a mosque.