Abstract
The mineralogical and chemical investigation of ancient slag is of high importance for economic mineralogist and archaeometalurgist. These investigations reveal information, which is of general historical and mineralogical interest. Over than 95% of metallic reservoirs have proved antiquity evidences. By using mineralogical-petrographical studies on metallurgical slag as an object from the ancient world, it could be enhance to understanding about the major and trace elements via metal extraction.
The basin of Halil Rood (Halil River) is privileged to have a rich civilization. Many objects as well as metallurgical evidences belonging to the third millennium BC have been discovered in this district during the archeological excavations. Kerman – Rabor – Jiroft district is of great interest due to the archaeometallurgical signs in south-west Iranian desert and belong to the Halil Rood region. This district is important according to the enrichment of polymetallic hydrothermal ore reservoir such as Cu, Pb, Zn, Sn, Ag and Au in south and south-west of Zagros orogeny. Several scientists have been focused on this region, as one of the born place of metallurgy in the ancient World [1]. The primary aim of this study was the characterization of extracted metals and the methods of smelting. The objects to be discussed here are mostly copper slag as well as ores. 20 local mining- and metallurgical places have been found through recently archaeometallurgical expedition. These places are mainly consisted of slag-heap, fireplaces and ore deposition, which are remarked possibly as passage-metallurgy along south Iranian desert.
Keywords: Archaeometallurgy, Metallogeny, Petrology, Slag, Copper, Kerman.

Introduction
There are several slag accumulations in Halil region. The slag samples investigated during the present work were collected from thirty-seven different ones which were located in different parts of studied area. There are four Types of slags in these districts districts.
A) The slags are generally massive and in some cases the colour is black with some red spots (Copper). The sign of flow structures can be seen on some of them, but there is no glacial one. The porosity is high as well as their density. The structure such as furnace has been excavated from this area. This Furnace has ca. 1.5 m cross section dimension.
There was a deponie of slags materials upside this furnace. In the furnace there exist no slags by now. It could be the furnace with temporary employment in this region. Such furnaces with the same structures have been observed in the north of central desert in Iran, In sahroud and Khorasan region.
B) there are five small dumps located near each other which have been considered. These samples have flow structures. They are black and red in color and have more porosity than an accumulation’s samples.
C) several small dumps located at the main stream at the north of Rabor-Jiroft district, which considered as C accumulation. Only one slag was selected from it. This sample is black in colour and has massive structure. No flow or glacial structures can be seen between slag pieces in C accumulation.
D) A very small dump has been excavated. The physical properties of these slags are completely different from other ones. This sample has many porosity and low density. It is black in colour and no flow or glacial structures are seen. Mineralogical and petrological analyses were performed only on slag materials. The dating of all this samples to classify these dumps could not be possible in this project. The distribution of the dumps is not only statistically but also commonly on this field, and for this reason there is another factor to have no chance to get the better results in respect on the ageing of dumps on this region exactly. The topographic situation and the changing of the earth in each seasons, and the movement of the seasonal rivers disturb the structure of the surface topography permanently each year. This distribution during the overflows in the wet seasons could be the aspect of slag’s distribution either.

Halil region is located in south central of Iranian metallogenic zone. Rock types in this area are mainly divided into 6 sections as follow:
1. Upper Proterozoiec: the oldest and the most abundant rock type in studied area. This formation is composed of quartzitic shist, phyllic- like schist, green schist and marble. Quartz-chloric, quartz- seresic, chloritic schist are also existed with an admixture of carbonate with thick layers and lenses of dolomitize marble, dolomite and rare beds of chloritized calcareous-quartz.
2. Cretaceous: This rock type forms bands of sublatitudal. Lower Cretaceous deposits are spread in external parts. This rock type largely composed of carbonate rock, less abundant conglomerate, gravels and sand stone.
3. Eocene: This basal unit of tuff- conglomerate lies completely at the lower part of the complex. These are overlain by tuff and lavas of trachyandesitic and andesitic composition, with intercalation of trachyandesite- basalt and lime stone. The section is crowned by fine- fragment of tuff and tuff- mudstone.
4. Dykes: the oldest and the most abundant Dykes are porphyry granite, aplitic granite, microgranosyenite, syenite and lamprophyre. The younger ones are porphyry granodiorite and porphyry diorite.
5. Plutonic rocks: these rocks are very abundant and most of them are acidic. Linear ultra mafic structures are observed in this area. Plutonic units are divided into different parts: Diorite-Manzanite, Manzanite-Quartz Manzanite, Porphyry Alkaline, Graniteporphyry, Quartz Syenite.
6. Quaternary: these sediments are widespread in all over the studied area. Genetically, they are subdivided into alluvial- proluviall- and eolian sediments.
The probable ore types which is outcropped in this area are classified as the following table; The objects to be discussed here are the copper slag. The primary aim of this study was the characterization of materials and the methods of smelting. The objects which have been found here are mostly slag as well as ores. The slag shows the structure of casting slag and also remains from the smelting furnace. The materials are characterized by means of XRD-XRF and Pol-Microscopy methods.

Conclusion
The slag contains high amount of Copper oxide, hydroxide and carbonate and silicate and some amount of MgO or MnO complexes. The main silicate appeared here is Fayalite and pyroxene which has been existed in the matrix of slag. The main paragenesis is chalcocite-chalcopyrite-covellite. copper was smelted at the high oxygen fugacity; approximately about 10-7 atm. Indeed, the furnaces heated with charcoal and charcoal observed also in the macroscopic texture of slag.

References
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- Emami, M. (2006). Phase Transitions Induced by Solid Solution in the Pyroxene- Rich Ancient Copper Slags from Toroud, Iran. 36th international symposium on archaeometry (ISA 2006), Quebeck, Canada.
- Emami, M. (2014). “TOROUD”, The Late Motion for As-Sb Bearing Cu Production from 2nd Millennium B.C. in Iran: An Archaeometallurgical Approach, Mediterranean Archaeology and Archaeometry, Vol. 14, No 2, pp.185-204.
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Abstract
The subject of this study is analysis and comparison golden coronet obtained from Khalkhal county in Azerbaijan museum, that from obtained illegal excavation. Because of that hasn’t done research on this object, so, research for specifying function, manufacturing technique, comparison, relative dating, and analysis of symbolic motifs, is seems necessary. This article has done to form of comparative study, and is from type of qualitative research. Also, Information gathering in this research has done to two methods of library and field work (exact observation of trace and providing scheme and photo). This article is to form of analytical – descriptive and comparison of motifs with other artistic findings. In this article has done drawing motifs with computer software. Then, their decoration motifs have been investigated and comparison with other finds. Results of this research indicate that in create this coronet, beliefs and idealogy of artists has had much influence. In fact, these motifs have been to form of rites and sign from the gods, that by artists on the ceramics and sometimes on jewelries have been created; they have been with these works took of gods support. According to studies this coronet in terms of manufacturing technique, decoration technique, and results of analysis comparison of motifs with other similar traces as: golden necklaces and tusks of Zivieh, golden rhyton of Lorestan, golden rhyton of Marlik, and coronet of Hasanlo; golden coronet of Azerbaijan museum has been dating between late second millennium and early first millennium BC. So, two main questions of this research are as follows: How could analyze the decoration technique and comparison this coronet with other simila r traces? And, comparison of typology this coronet with other traces, shows this trace to what is related period? 
Keywords: Coronet, Typical Motifs, Tree of the Life, Antelope.

Introduction
Jewelry and especially golden jewelry has always been regarded as the economic capital of human societies, and special place in economic and cultural exchanges. Undoubtedly, besides creativity of Iranian artists, several factors have been contributed to the formation and construction of jewels, and desired objects have been position for appearance of the beliefs of past tribes. Cultural and economic interactions in inter-regional and trans-regional areas, environmental factors, cultural, economic, and industrial and technological advances, have been from the factors of effective the formation of styles different types of jewelry in past periods. It’s obvious that every nation has collection of legends and myths, that they are indicative their opinions, thoughts and beliefs. Golden coronet obtained from Khalkhal area, isn’t excluded from this general rule, and created motifs on this coronet can help to identify and better understand of ideas, and beliefs of people northwest Iran in late second millennium and early first millennium BC. So, authors in this study have been studied the coronet of Azerbaijan museum and analyzed relationship with the beliefs of people in this period. Therefore, main questions of this research are: 1- What does show the analysis and comparison of motifs with similar samples? 2- According to analysis of similar samples from other areas, what is the period this coronet? Assuming coronet motifs have been ritual; so, these motifs have likely been created by artists on pottery and sometimes on jewelry during the second and first millennium BC. They have been by doing this, supported by the gods. Thus, authors in this research have done analysis, semiotics, and aesthetics of golden coronet of Azerbaijan museum.

Golden coronet of Azerbaijan museum and semiotics of motifs it
Golden coronet of Azerbaijan museum is including decorative jewelry. According to appearance this trace, function it can be decorative coronet, or, it has probably used in ritual and religious ceremonies. This coronet is from made gold, and in form of crescent rectangle. Its length 22 CM and width 5 CM, and at the end of both sides it, two hooks to form of crescent (for hold on head) have been placed. The technique of making this decorative coronet is handmade, that on it has been created motifs with engraving technique. It should be mentioned, no type of inscription or text hasn’t been used on this trace. In center of this decorative coronet, has been painted Tree of the Life, that in both sides this Tree of the Life, 8 numbers of antelope to form of symmetry (head and neck of all them are bent towards down, and all of them are painted in one form) can be seen. At the bottom section in this trace and back of the motif of antelope, are embossed two lines of vertical and parallel, that inside them three equilateral triangles have been raising and embossed to form of tiny.

Comparison of coronet motifs with similar samples
Although can’t be seen sample quite similar with this coronet, but motifs this coronet in terms of style of making and decoration with seals, metal traces, and mud traces such as the golden rhytons inside and outside of Iran, is comparable. The objects of Tapeh Marlik related to about 1200 BC, antelope motif and Tree of the Life motif in golden rhyton of Lorestan related to between centuries seven to four, golden necklaces of Zivieh in Iron Age III, bronze coffins of Birmingham museum related to century of seven, and ivory box of tomb of 45 in Assyria, other are traces that golden coronet of Azerbaijan museum is with similar to them.

Conclusion
Findings of this research indicate that in inventing and utilization of antelope motifs, especially in coronet discovered from Khalkhal, beliefs and idealogy of ethnoes that are created them has had much influence. Considering that each of the ancient tribes, they saw the antelope as one of the beneficial elements of nature, horn of this animal has been from signs of the gods in ancient Iran and Mesopotamia. So, between antelope with curved horns and crescent moon has been a relationship. Because, among the ancient tribes have been moon of rain symbol and sun of drought symbol; so it seam, horns of this animal have been symbol of moon and rain. According to the submitted content, it seems, golden coronet of Azerbaijan museum have probably been related to late of second millennium to century of seven BC.

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.

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.

Abstract
Up to now, 35 rock reliefs have been identified from the Sassanid period, one of them is located outside the political borders of Iran, at the site known as the Rag-e Bibi in Afghanistan. 34 other rock reliefs have been discovered inside Iran’s political borders in various regions such as: Rey city, Taq-e Bustan, Salmas, Barm-e Delak, Goyum, Tang-e chogan of Bishapour, Naqsh-e Rostam, Naqsh-e Rajab, Sarab-e Bahram, Tangab-e Firouzabad, Darabgerd, Tang-e Qandil and Sar Mashhad. Although all of these rock reliefs were studied by archaeologists and domestic and foreign researchers repeatedly, but most studies have focused on identifying the main character of the rock reliefs -the Sassanid king. And there is no serious and diligent attempt at identifying other characters on the scene. Of course, some scholars tried to clarify the true identity of some of the characters in the Sasanian rock reliefs. But most of them did not succeed. Because most of these identities are based on speculation. However, identifying individuals in the Sasanian rock reliefs should be based on historical evidence or face recognition or semiotic studies. For example, some researchers said that the character discussed in this article should be the servant of the king. Some also said that he should be the representative of the Karin family. In this research, which is based on the purpose of basic research and based on the nature and method of historical research, was attempted to clarify the true identity of one of the characters in the rock reliefs of Ardashir Babakan with the help of historical evidence, face recognition and semiotic studies. The results of the studies show that the person present in the rock reliefs of Ardashir Babakan should be Tansar. An influential clergyman who has been tried to spread Zoroastrianism and to regulate the texts of Avesta, and helped Ardashir Babakan to reach power and also helped him stabilize his power. 
Keywords: Sasanian Rock Reliefs, Ardashir Babakan, Tansar, Historicl Approach, Face Recognition, Semiotic.

Introduction
Personology of Sassanid reliefs raised debates among researchers, because of same thematic models of Sassanid kings and lack of inscriptions. Present paper discusses Ardashir’s relief of investiture and crowned by Ahuramazda. 
The research is based on the purpose of basic research and based on the nature and method of historical research, whereas collected data bibliographically, identification and thorough study of different written historical sources, and fieldwork, visiting Ardashir’s reliefs at Tanganb Firuzabad, Naqsh-i-Rajab and Naqsh-i-Rostam. Comparative study of historical sources and analytical approach at archaeological evidences and using historical approache are the methods to analyze and interpret data. 

Visual Evidence and Semiotics
Sassanid martial activities initiated years earlier that Ardashir to overcome Persia. Different factors caused clergymen raised to power and became influential through Sassanid rule (Hosseini 1392). Ardashir Babakan was a priest of Anahita temple at Istakhr, Fars (Christensen 1367: 134) enjoyed and joined dissatisfied clergymen to his government and endowed them high positions; it was his philosophy because his new ruling based on religious power and aristocracy that concluded to unification of religion and ruling (Hosseini 1392). As conclusion, one can say Ardashir needed clergymen confirm him to legitimize his ruling. Direct relation and superiority on people, doubled acceptance and support of clergymen. Following study of historic and written sources on presence of a cleric figure alongside Ardashir, firstly there is need to involve in similar visual parameters of the relief, which is identified earlier, for personological studies of the figure. In order to conclude, figure of Kartir is the best option, among options, because of the similarities to target figure, on the other hand, we know Kartir for the badge on his hat (Moosavi Haji 13996: 166); powerful face with shaved face, a badged hat, and his hair that came out of his hat on neck (fig. 5). His official custom is a long robe to his knee and a belt with a sheath (fig. 6). All explanation about his appearance is comparable to our target figure, so one could suggest that the appearance characteristic of Sassanid clergymen relied on the same pattern and tradition. However, every clergyman has common characteristic in every given religion. 

Conclusion 
Accordingly, one could conclude:
- It is not logical that a neutral person, a servant, would be carved on a public media such as a royal relief, let alone in a scene of investiture ceremony and crowning of Ardashir as the representative of Ahuramazda on earth. 
- No servant allowed to hold sword.
- Accordingly, Ardashir always needed general legitimation and acceptance that could be facilitated by a chosen religious figure at people. 
- Considering Sassanid and further written and historical sources, presence of Tansar as great supporter and evangelist is undeniable. His appearance in the relief matches to the discussion of present paper. 
- Visual composition and evidences of the figure, garment, shaven face, hat, and hairs are completely similar to great clergyman Kartir of later Sassanid period, so one could probably suggest it as general homogeny of the clothing of clerics during Sassanid period. 
- Badge of the figure, is completely similar to Kartir’s badge, on the other hand, adaptable to fire altar of reverse of coins of Persid period. Persids ruled Fars province during Seleucid and Parthian eras, who were eager to religious issues, so some scholars name them “fire servants”. 
- The target figure is present at Sassanid sources and religious events of Ardashir reign, but according written sources, Kartir replaced him after this period with no further trace on reliefs. 

Abstract
The rock art heritages all across Iran have a exceptional importance compared to the rock arts of the world. For example, the Bistoon rock art complex is listed on the World Heritage Sites and some others, like Naghsh-e-Rustam, are located in the cultural landscape of World Heritage. The entities of such rock heritages to an evolving environment, have been threatened, especially with the increase in air pollutants. Threats of Environmental Pollutants might have endangered the Integration of these Cultural Landscapes. The presence of these pollutants is due to the presence of large and small pollutant industries, especially petrochemical complexes. For the first step, it is necessary to evaluate different methods of monitoring air pollutants on rock cultural heritage. Various methods of environmental measurements have been used to assess the condition of the rock heritage. These monitoring techniques can be divided into direct and indirect methods. The main research question is about the advantages and disadvantages of each of these two methods for choosing the suitable rock heritage monitoring system. In this article, next to gathering information from objective observations and theoretical studies, the data were obtained through qualitative analysis. In this article, after examining the characteristics of these two methods, the type of direct monitoring required has been identified to identify air pollutants and control the rock heritage. Meanwhile, new conservation experiences in historic sites can reduce concerns about energy infrastructure constraints and reduce the cost of continuous monitoring of rock heritage. Therefore, the results will be applied in addition to having fundamental and theoretical values.
Keywords: Rocky Heritage, Air Pollution, Environmental Monitoring, Naqsh-e Rostam.

Introduction
Monitoring is the periodic measurement of the environment that compared to the data obtained and the predetermined characteristics (Thomson, 1965). In cultural heritage sites, it is necessary to examine the process of environmental change over the short, medium and long terms, in relation to the historical impact and development centers. It also analyzes whether the two issues of conservation and economic development have been compromised (Íñigo et al., 2006). Continuous monitoring can be considered as a criterion for decision-making in the conservation of cultural heritage and provide shared benefits to heritage sites with the goal of improving site management and preventive conservation (Smith, 1991).
Research Objectives and Necessity: The main objective of this paper is to evaluate air pollutant monitoring methods in rock heritage. The gradual expansion of cities and industries has made it unavoidable to change historic and ancient spaces even in the most remoted areas. This has become a challenging debate about the World Heritage Sites and the cultural landscape around the, and more and more important is how to control the side effects of this condition, so environmental measurements are certainly the first step.
Research Questions and Hypothesis: In the present study, while reviewing the advantages and disadvantages of direct and indirect monitoring methods in rock heritage, has been analyzed a more appropriate system for monitoring of such heritages. It seems that in order to select an effective monitoring method, should be evaluated their impact on measuring the quality of changes in the site and to determine its scale and method according to the objective.
Methodology: In this paper, while classifying environmental pollutants, it is emphasized the necessity of choosing an appropriate monitoring approach. Also have been investigated different methods and experiences of measuring and monitoring air pollutants and have been analyzed the advantages and disadvantages of direct and indirect monitoring techniques for selecting the most suitable rocky heritage monitoring system.

Context
Generally, environmental pollutants are divided into several major categories Which include: 
1) Small and Large Industries 2) Large Scale Agriculture and 3) Road Vehicles, that each of these sources produce all kinds of environmental pollutants and can damage the rock structures (Likens Gene E., 2013: 259). Large groups of pollutants are SOx, NOx and COx that have been identified and measured for many years by sensor monitoring (Frassoldati et al., 2005). Monitoring sensor are continuously developing and they are advanced enough to be able to detect the type and concentration of different types of Nitrogen oxides, Sulfur and Carbon oxides both in situ (without the need for a laboratory) and at time (not after time) (Yu et al., 2015: 250 ؛Zhang Y. et al., 2018: 224). In this respect, techniques SPME (Solid Phase Microextraction), DLLME (Dispersive Liquid-Liquid Microextraction) and etc., have been very effective in extracting environmental pollutants (Tang et al., 2011; Farré et al, 2010). There are two main options for monitoring: direct monitoring (active or passive methods) or indirect monitoring (structurally or using extraction methods). Direct monitoring measures and records the amount of air pollutants at specific time periods. In contrast, passive monitoring measures the effect of air pollutants on monuments indirectly at specified times, which are usually longer.

Conclusion
Choosing an effective strategy for rock heritage management with the objective of preventive conservation against air pollutants, it needs to understand the structure of the object, the environment around it and the relationship between the two. In addition to scientific studies, this  is partly dependent on the value and significance of the object from a social and cultural point of view. The advantages and disadvantages of using direct and indirect monitoring methods for selecting the appropriate rock heritage monitoring system and its measurable variables are presented and summarized in Table 1. Therefore, it would be far more useful to have a direct monitoring system for rocky heritage and it is a strategy for treatment and preventive conservation. It should be noted that any strategy definition does not necessarily mean conservation of the objects and it is necessary to continue the environmental monitoring after adopting preventive conservation, in order to determine the effectiveness of the methods and, if necessary, to revise and correct the methods.

Abstract
In the classical society of the Sassanid era, the clerical class was one of the most important pillars of the community. It had influence, credibility and popularity, and represented an important and influential institution from the lowest to the highest levels of society. This important institution is however not well-known and many uncertainties remain about it. One of these ambiguities is the inner structure of this class, which is still almost unknown. Due to the vagueness of the information coming from various sources other than a few titles, there is almost no precise data about its hierachy. Due to the great importance of this class, a proper understanding of the Sassanid era would not be possible without a proper understanding of the clergy class. This is the topic of the present paper, mainly based on literary material. It could notably be proven that the Zoroastrian clergy of the Sassanid period can be divided into two general groups in terms of the presence or absence of governmental professions and official titles. It is not possible to determine the upper ranks of this class, such as Rad, Dastour or Mowbed, while the head of the clergy class (as the Mowbedān-Mowbed) was a member of the class known as the Sassanid privileged ones (Vozorgan).
Keywords: Zoroastrian Clergy, Sassanid Era, Structure and Hierarchy of the Zoroastrian Clergy.

Introduction
It is difficult to reconstruct the internal structure of the institution of Zoroastrianism. It is due to two fundamental factors: first, the length of the Sassanid era and the dynamics of the society that inevitably led to profound changes and transformations in various institutions during these 430-year periods.  and the second the final prophecy What happened during this time was long after the collapse of this dynasty, which was modified by the same institution in accordance with the goals and purposes of this institution and in accordance with the conditions of the time.  Thus the texts further complicate matters rather than the help solving the problems. For example, in the Sad Dar Nasr is written: “In the case of sin, one should try to repent to the Hirbads and the Dasturs and the Rads.” In this phrase, three important cleric titles or positions are mentioned without any precision concerning their precise attribution (Sad Dar Nasr, Dar-e 45). It is probably explained because the main target audience of these books were familiar with these definitions and titles, and that the authors of the texts did feel consequently the need to explain them clearly. So what is the meaning of the titles used by clerics during the Sassanid period? How did this social class evolve? Almost all scholars who worked on the Sassanid period inevitably dealt with Zoroastrianism, and consequently the institution of the clergy (Christensen, 1368. Frye, 1382. Shaked, 1384. Zarinkob, 1388. De Yong, 1390. Daryaee, 1383. Shaki, 2011. Miri. 2013 &...).

Discussion
Daryaee segregated the Sassanid clergy class “in terms of their rank and duty”, including “Mowbeds, Hirbbads, Dasturs, Dadvars, and Rads”, which meant: the senior clergy, the Fire Worshiper clerics, specialist theologians or jurists, judges and scholar clerics “ (Daryaee, 1392B: 144). It is further shown in this study that it is not possible to deal with the internal division of this class clearly. For example, while Manouchehr, the author of the letters of Manouchehr, introduced himself in his letters as the Rad of Pars and Kerman, at the beginning of his third letter to all Behdinān, he called himself the Hirbad-e Khodāy. On the other hand, some of the categories are sometimes mentioned for a specific task, so it becomes very difficult to determine exactly what each of these positions was. In the Ravayat-e Azarfranbag-e Faroxzadan, in response to the question, “If all members of a family are to be Behdin except one woman, can she become the Padehah Zan?” it is said: “Rads, Mowbeds and Dasturan have to choose a guardian for her.” There are many similar cases in Sassanid texts which make it impossible to draw any definitive conclusions in this regard. Unfortunately, seals are not really helpful as Gyselen points out: “It should be noted that glyptic does not offer anything other than a very few titles or whether the lack of findings was because some authorities needed Have they not used the seal? Or the cause of something else is unclear “(Gyselen, 1995: 123). Accordingly, this paper is divided into two parts. The first deals with the official titles and ranks of the Zoroastrian clergy and the second part deals with the informal titles.

Conclusion
- Some clerical titles correspond to official titles, employed in government offices or bureaucracies, while most of clerics were not State employed and devoted themselves solely to religious activities.
- There were clerics who had no position in the clerical hierarchy and were usually referred as clergymen with specific characteristics, such as the title of Zartoshtom, which was probably something like a polar and a disciple.
- Although it is possible to imagine Rads, Dasturs and Mowbeds in the top ranks of the clergy, it is not possible to determine precisely the position of each of these titles in the hierarchy and their priority.
- The clergy class, like other classes of Sassanid society, had a leader whose title varied in different eras. The title Mowbedān-Mowbed is only attested since the middle of this period and probably did not exist in the early Sassanid era. It is still unclear what was the title or name of the head of this class at that time.
- It seems incorrect to distinguish the titles of Mowbed and Mog (Magi), and to place them in two separate degrees in the Zoroastrian hierarchy, at least until the mid-Sassanid era. They have the same linguistic meaning. Of course, in the later periods, and given the dynamics of Sassanid society, a distinction may be drawn between these titles, in which Mowbed took precedence over Magi.

Abstract
One of the main types of rock monuments is hand-carved ritual-religious spaces. These handmade spaces have long been considered, sanctified and respected by religious social groups who were committed to religious practices. From this perspective, it can be stated that Maragheh region has been one of the most important, rich and long-lasting centers of ritual-religious architecture in the history and culture of Iran. In an era, in which ritual manmade spaces have lost their influence in many areas of ritual prosperity and sacred power, some ritual-religious manmade spaces in Maragheh still have an active and prominent presence. Accordingly, the present study, while identifying, introducing and explaining the special features of the ritual-religious hand-carved spaces of this region, has also addressed the formation factor of these ritual spaces; and seeks to answer the following question: to how many types are the ritual-religious hand-carved spaces in Maragheh divided? Therefore, along with the field study method applied for recording and explaining the current situation, library studies were also used to identify the factors influencing the formation of ritual-religious architecture in Maragheh. The results of the studies indicate that 8 religious-religious rock monuments have been identified in the county of Maragheh. Typologically, the above-mentioned rock architecture can be classified into surface and subsurface forms. Also, in terms of typology and classification of the application nature, these works have had different uses, such as: a) mosques, b) monasteries, c) churches, d) Buddhist temples, e) open temples, f) crypts, and h) rock graves. Many of these sites are now ruined, however, some spaces have retained their sacred position and are being used with some modifications.  
Keywords: Maragheh, Rock Architecture, Typology, Ritual-Religious Use.

Introduction
The county of Maragheh is located in the northwestern part of Iran in the province of East Azerbaijan, on the southern slopes of Sahand Mountain. According to national divisions, the county of Maragheh has two districts (central and Sarajo) and six villages. The county of Maragheh consists of two separate parts: the northern areas of the county that are mountainous and the central and southern areas which consist of plains and flatlands (Khamachi, 1991: 459). Sahand mountainous mass is one of the most important topographic features of the county, and the southern slopes of this mountain form the configuration of the main part of the county. The general slope of the land in this county is from north to south and the three rivers of Leylan Chay, Mordagh Chay, and Sufi Chay are the important rivers that supply the water needed by the region (Morvarid, 1981: 12).
In the county of Maragheh, numerous historical monuments are remained from different periods, some of which are used as ritual-religious hand-carved spaces. Ritual-religious hand-carved spaces in Maragheh, in particular and other areas in general, have long been considered, sanctified and respected by social groups, according to the existing evidence; Therefore, in this paper, it has been attempted to explain the formation factor, analyze the use nature of spaces and the period in which they have been applied using the a spatial archeological approach and archeological surveys after introducing the ritual hand-carved spaces. The current research has been conducted in order to answer this fundamental question: to how many types are the ritual-religious hand-carved spaces in Maragheh divided? Moreover, the purpose of this study is to investigate and analyze the typology of the mentioned hand-carved spaces. 
Methods: The present study has been conducted using a descriptive-analytical method and data collection has been performed using library methods and field visits from a large number of hand-carved spaces in different parts of the county of Maragheh.
The Significance and Necessity of Research: The rocky and cave nature of worship places and the study limitations of the ritual-religious hand-carved spaces in Iran have caused any religious hand-carved spaces to be associated with Mithraism; however, little evidence of Mithraism has been identified in these sacred spaces. Accordingly, by conducting studies on the ritual-religious hand-carved architecture in the county of Maragheh, it is possible to provide a comprehensive classification of this type of architecture and determine the general appearance and nature of their spaces in this region. 
Research Question and Hypotheses: The current research has been conducted in order to answer this fundamental question: to how many types are the ritual-religious hand-carved spaces in the county of Maragheh divided? One of the hypotheses that can be proposed in the present study is that the ritual-religious spaces of Maragheh have been formed in two periods: the first period is related to the pre-Islamic period, which was influenced by the Urartian culture. The second period is related to the Islamic period. In the Islamic period, the greatest influence in shaping these spaces has been the influence of beliefs from eastern cultures, especially Buddhists and Christians.

Conclusion 
Hand-carved architecture is a special type of architecture that has been created by humans in order to adapt themselves to their environment. In the extensive territory of Iran, due to climatic, ritual and cultural diversity, remnants of this type of architecture can be seen in its different regions. One of the important reasons for the tendency of human beings in different schools towards the rock architecture was the ritual and religious structure of the society, which required turning to rocks and mountains. In the meantime, the ritual-religious hand-carved spaces of the county of Maragheh have been a manifestation of the spiritual life and cultural knowledge of the residents of this region. These spaces have a special place in the whole beliefs of the residents of the region; this has made the decorative elements, architecture and special location of these spaces to be different from other rock works. Following what has been discussed in the text of the paper, the results of library and field studies of hand-carved spaces have demonstrated the influence of ritual and religious structures of Maragheh society in the formation of some of these spaces. Due to the special geographical location of Maragheh region throughout history, the region has witnessed different ethnic groups and special religious beliefs. According to this view, the ritual-religious spaces of the region in the pre-Islamic ages have been created in the form of hand-carved burial spaces (crypts); and in the Islamic period, these spaces have been mostly carved into rock contexts in the form of hand-carved worship temples. 
In the mid-Islamic eras, especially during the Ilkhanid period, Maragheh was the center of various beliefs and this factor has formed the basis for the formation of ritual-religious spaces of Buddhist, Christian and Islamic followers. From this perspective, the county of Maragheh, especially on the banks of Sufi-Chay River, is one of the lively, active, and rich centers of tradition and ritual hand-carved heritage. Accordingly, most of the investigated worship spaces are concrete, objective and real manifestations of the cultural-religious continuity and spiritual life of the people of this region from the Ilkhanid period, and even today some of these places have retained their sacred and ritual status.
 

Abstract
Among the Turkmen, shamanism is the ape tic method based on ancient ethnic beliefs, which is still a common notion that has gradually been merged with religious beliefs and symbols of shamanism with religious fusion have continued to this day. The main purpose of this study is to investigate the basic concepts of symbols that originated from the beliefs, rituals and rituals of the Turkmen tribes of their primitive religions. Information the findings were collected by field method and direct observation using the main library resources. The main findings of the research are based on the symbols and signs of shamanism, as the ancient beliefs and rituals of the Turkmen tribes. Fairy readers are considered to be the main and last survivors of shamans among the Turkmen tribes each of the fairy readers has an army of goblins at their disposal and command this study tries to answer basic questions such as key elements in shamanism, the place of shamanism in the Turkmen belief system and the historical – cultural origins of shamanism in Turkmen culture.
Keywords: Symbolic Anthropology, Anthropology of Religion, Shamanism, Turkmen.

Introduction
Undoubtedly, among contemporary thinkers in the field of symbolic anthropology, Clifford Greets is one of the most famous anthropologists in the field, due to his particular approach to culture and his new approach to the humanities and social sciences. Geertz’s position beyond anthropological boundaries as an interdisciplinary figure in the social sciences. His theoretical approach to anthropology is broadly symbolic and combines philosophical, anthropological, and even linguistic theories.
Analysis of religious behaviors and practices is one of the central issues in the field of anthropology of religion. How behaviors and actions can be studied objectively and realistically and as a phenomenon is one of the serious issues in the anthropology of religion. This issue led to extensive developments in the theorizing of the humanities and social sciences in relation to cultural and religious phenomena in the second half of the twentieth century AD.
In general, in the 60s and 70s of the twentieth century, symbolic and interpretive anthropology with its own approach to culture, was confronted with material tendencies, such as materialism or cultural positivism.
In this view, cultural phenomena move from the belief that culture is a set of meanings that are understood and received trough symbols and signs, and to understand it, one must first go to the analysis of these symbols.
It is Clifford Geertz who has emphasized such as model as a method in anthropology. He has been able to bring about extensive changes in the definition of culture with an interpretive methodological approach.
Based on observation and return to the field of social sciences, he created a new model of interpretation and semiotics in the anthropology of religion. (fakoh. 1386: 108).

Shamans Treatment Method 
Shaman and shamanism are among the most important topics in the anthropology of religion. Shamanism is not a new subject, but every research on religion is devoted to it. What distinguishes the shaman from other wizards is that the shamans are not magicians but physicians and sages, but the main feature that distinguishes them from other wizards and priests is the serious attention of the shamans to the semantic space. So all shamans are healing wizards, but not every witch is a shaman. In fact, a semantic space has caused the school of shamanism to enter the field mysticism. The very important point is that the last feature that allows a person to be a shaman is to enter the world of semantic space. Until the shamans reach the strict rituals and succeed in these stages, and after entering the world of semantic space.
Otherwise they will not find the entrance to the world of shamans the importance of semantic space in shamanism lies in the fact that all functions of the shaman are related to semantic space in one sense. In this way the shaman can communicate with the helpers and guardian spirits of the gods for diseases, wander the soul, stealing the soul or conquering it and ask them for help in pact, shamans are also witches, sages and sorcerers.
Like all doctors, he is able to heal ad, like all wizards, he can do extraordinary things. (Eliade, 1382: 129).

Field Findings of the Research
Until about a hundred years ago, before the gathering of the Turkmen tribes, a ceremony fairy readers was held inside the pergola, the mobile residence of the Turkmen tribes. The fire was always lit in the middle of it, and the fairy readers melted his sword or spatulas in it, struck the patient’s feet or body to drive the evil forces or infidel demons out of the patient’s body and soul.
In general, in the ritual of fairy reading sick sword is a symbol of removing or purifying the sick from the forces of evil and impurity. The semantic space and the connection with the spirits can be seen as two continuous stages, just like shamanism in the fairy reading ceremony.
Using musical instruments, performing rhythmic movements and spinning are the most important ways for fairy reading to enter the world of semantic space.
The fairy reading ceremony begins with apart (signer and musician) of Turkmen music playing the strings and singing some pieces of music that is specific to the fairy reading ritual. Perry first begins to shake her shoulders with rhythm and song. Then the rhythm of his movements becomes faster and turns into fast movements of the head and body and jumping.
This instrument immerses the rhythmic movements of the fairy singer in the semantic state of the space, and when this state reaches its speak, sometimes with a rope. Which hangs from the ceiling of the booth or room begins to rotate.
In this case, the somatic space reaches its peak and the fairy redder communicates with the world of Al and ghosts, in other words, he flies. Hunting or traveling in the form of an animal south is another feature of the ritual of fairy reading.
In the ritual f reading the fairy, the ram animal is a symbol in which the fairy singer travels to the world of ghosts and fairies, in other words, mixes with the spirit of the ram animal and goes hunting. Here the ram symbolizes the spirit of the protective spirit of the fairy.
In another stage of the fairy – reading ceremony, the fairy – singer, who is like a ram, pulls her horn and ties the patient’s hand and attacks him like a ram. At this point, Perry juam attacks the room with his head like a ram. He attacks goblins like a ram. According to him, goblins or black goblins attack in the form of ram movements.
Although the fairy does not make himself a ram, he travels and hunts in the form of an animal spirit. In most of the surviving lithographs of shamanism, although images of some animals can be seen, but images of many rams have been found that indicate its importance to shamans.
In Turkmen shamanism beliefs, spirits are divided into two categories, male and female. Female spirits are very powerful and dangerous and cause many ailments and diseases. According to the Turkmens, Al is a female soul, very beautiful and strong, tall and with long hair. Apparently, the male type is considered a benevolent spirit.
In addition to jinn and fairies, fairy readers also communicate with Al. in terms of fairy readers, the genie is a liar. Al does not lie; he tells the truth. The jinn have no sign of themselves but Al has a sign.
This sign is usually placed on the body of a fairy or patient (Nadimi, 1378: 63).

Conclusion
From Peri juan’s point of view, music has two important and special functions for him.
The main function of music, from the fairy reader’s point of view, is to control the forces that harass him. After the shaman stage begins, these pressures continue under normal circumstances and in everyday life to control these forces, the Pari khan go to the Bakhshies and ask the Bakhshies to sing Turkmen music in a friendly a private meeting to relax.
In ancient times, were sung and Khan agars narrated his to rical events. Turkish shamans always treated the sick along with the khanyagars and shamanic ceremonies have probably been accompanied by music performances since ancient times.
In the ritual of fairy reading as a remnant of shamanism, performing music is an important step in entering the world of semantic space fairy reading music brings inner peace to the Pairy, the patient and the audience.
Thus, fairy reading music has two main functions; first, the background of the semantic space and prepares the inner world of the Pairy reader, second, it stimulates the inner feelings of the patient and those present to perform the ceremony, and in general, prepares the space for the performance of the ceremony. 
 

Abstract
Due to the extent of the empire’s territory, the remains of the Achaemenid stone pillars have been registered in different parts of Iran. The remains of this architectural style can be seen in the monumental set of Pasargadae, Persepolis., Naqsh-e Rostam, Lidoma and Tomb-e Bot in Fars Province, the remains of Shush in Khuzestan Province, and stone works of Ecbatana in Hamedan, Rivi Palace in Northern Khorasan Province, and Achaemenid palaces in Borazjan region in Bushehr province. The rock mining of these monuments was recognized as local. However, in Boushehr Province, two ancient mines of Pouzepalangi Rahdar and Tang-e Gir of Borazjan Region have been named. The maximum extraction and application of the crème color stones from the Puze- Palangi mine were registered from the palaces of the Borazjan Region. However, for the geological structure of the black-gray stone of Acamenian palace in Charkhab of Borazjan, samples of this type of stone were extracted from Charkhab palace. These samples were compared with the gray-black samples of the Bardak-e Siah and Sang-e Siah Palaces of Borazjan. With the petrographic studies of thin sections obtained from the palaces and chemical analysis of XRD and XRF, the structural process of the gray-black samples of the Achaemenid palaces of the Borazjan region entered a new stage. The results of the petrography studies indicate that the gray-black stone samples of Charkhab palace corresponded to the sample of Sang-e Siah Palace and Badak-e Siah, considering the microsprite and sprite background, and the few amount micrite as well as the layered structure. Also, the analysis of the analytical samples of XRD and CRF of these stones indicates that the samples of Charkhab Palance and Sang-e Siah are the same. Given that no trace was found in the mining for the gray-black stones in Boushehr Province so far, it can be then claimed that these stones were extracted from a non-local mine. 
Keywords: Borazjan, Charkhab Palace, Bardak-e Siah Palace, Sang-e Siah Palace, Petrography, XRD, XRF.

Introduction
The coasts of the Persian Gulf, especially the ports of Bushehr and Borazjan in the golden age of Elam, i.e., the late 2nd millennium BC, has been one of the important centers of trade and the interface between the sea route of Shush and India. The fertile and tropical areas of Dashtestan were among the areas where the Achaemenid dominated shores and benefited from the proximity to the sea. They provided places for themselves in these areas so that they could spend the winter there. The building of Charkhab Palace in Borazjan is known as the winter palace of Achaemenid Cyrus due to its great similarity with the private palace of Cyrus in Pasargadae.
Research Questions and Hypotheses: The main questions of research are as follows: What is the structure of black-gray stones used in the Achaemenid architecture of Borazjan palaces? What is the structural relationship between black-gray stone in the Achaemenid palaces of Borazjan (Charkhab, Bardak-e Siah and Sang-e Siah)? Based on current studies, what opinion can be expressed about the mines of Borazjan Achaemenid palaces?
Research Method: Petrography and analytical methods of XRF and XRF were used to the geological structure of the gray-black stones of the stone pillars of Charkhab Palace in Borazjan. In the meantime, using the research method thin-walled structure to observe the minerals and adopting the samples were done with the OLYMPUS BX51 polarizing light transmission microscope, made in Japan, with the capability of filtering light in the XPL mode of the analyzer and emitting polarized light. XRD experiments to identify and detect the crystalline phases forming in the study samples and qualitative and semi-quantitative determination of crystals by powder method (with Cu) target radiation lamp with a maximum potential difference of 40 KV and maximum current intensity of 30 mA, fixed sample and Needle detector) was performed on three samples of historical palace stones in Bim Gostar Taban laboratory in Tehran. The results were analyzed by High Score Plus software. XRF experiments were performed to identify and quantify the constituent elements of study samples of Achaemenid palaces by powder method and with the model device: PW1410 Manufactured by PHILIPS Netherlands in Bim Gostar Taban laboratory in Tehran on the same three samples.

Research Background 
Borazjan city is located 67 km from Bushehr and 226 km from Shiraz. Due to the discovery of a piece of a stone pillar base when digging a water canal in Borazjan in 9171, the General Directorate of Archaeological Research of Iran assigned Dr. Ali Akbar Sarfaraz to explore the site in which this work was discovered.  Dr.Ali Akbar Sarafraz was the head of the Iranian Archaeological Board in Bishapour at that time. Therefore, archeological operations began in this ancient area, and at the end of the one season of the excavation, the main form and structure of the columned hall were manifested. In a study entitled “Spatial analysis of the Achaemenid palaces in Borazjan” the appearance, location, and objects obtained from these sites have been discussed.

Petrography Results 
The gray-black stone of all three Achaemenid palaces of Charkhab (CH1, CH2, and CH3), Bardak-e Siah (BS1), and Sang-e Siag of Borazjan (SS1) are calcareous and boiled in contact with 0.1 normal hydrochloric acids. These carbonate rocks have a microsparite texture to sparite, and are micrite to a small amount, and have few quartz grains.

XRD Analysis of Gray-Black Stone Samples of Achaemenid Palaces in Borazjan Region 
The spectrum of gray-black stones of the Achaemenid palaces of the Borazjan region, which includes the samples of Charkhab Borazjan (CH3), Bardak-e-Siah (BS1), and Sang-e-Siah (SS1), the matching of the spectra of the same limestone is observed. However, based on the peak intensity of calcite in the samples of Charkhab Palace (CH3) and Sang-e Siah (SS1), which shows 11000, are placed in one group. Also, the sample (BS1) with a peak intensity of calcite over 14000 is observed separated from the group.

XRF Analysis 
In the analysis of the black-grey stones of the Achaemenid palaces, the sample of grey-black stones of palaces has been compared as only the samples of palaces are available. Also, the possible mine of the black-grey stones has not been reported in Boushher Province so far. Accordingly, the oxide of the main elements, such as SiO2, CaO, P2O5, TiO2, and MgO, represents particular values in the table. These values are approximately close to each other in the sample of the grey-black stones of the Achaemenid palaces. Therefore, they are considered an appropriate indicator of similarity. Graphs of oxide values of SiO2, P2O5, TiO2, CaO, and MgO of the samples are consistent. Also, the accordance of the oxide values of the mentioned elements, the values of the secondary elements (in terms of ppm) of the gray-black stones of Charkhab (CH3), Bardak-e Siah (BS1), and Sang-e Siah (SS1) rocks are observed.

Analysis and Discussion  
Using the laboratory and scientific methods and comparing the results of this paper with the results of the papers on Pasargadae and Persepolis, the relationship between the sources of extraction of gray-black stones of the complex of Achaemenid monuments in Borazjan Region of the Fars province mines, Majdabad mountain mine in particular, around the Perspolis and Sarpaniran and Ahmadbegi Mines in Pasargadae is rejected. The presence of several large pieces carved from this type of stone in the east of the Achaemenid palace of Charkhab Borazjan confirms that Charkhab palace was in the process of construction. However, these stones which have been left on the ground two hundred meters east of the palace, are reasons for the existence of a stone-cutting workshop of Charkhab palace or another building that has not been excavated yet.

Conclusion 
Studies on the gray-black rocks of Achaemenid palaces show that mining traces or mine exposure of this kind of stone have not been seen or reported in the region. Therefore, it seems that these mines were not local, and the stones were supplied from other sources. Also, the hypothesis based on that the grey-black stone mines might have been local depends on the more extensive field studies in the future.

Abstract
The ancient site of Natel is located in the village of Natel Kenar-e Olia, a district of the city of Nour, which is 6 kilometers southwest of this city in the west of Mazandaran province. According to historical written sources, this city was considered as one of the important cities in Tabaristan during the Abbasid period and had a military garrison. Due to the importance of this historical site, in addition to archaeological surveys, three excavations have been carried out in this site so far in 2008, 2010, and 2016 under the supervision of Abdolreza Mohajerinejad. The present study focuses on some pottery findings of the first and second seasons of these excavations, during which 2166 pieces of glazed and non-glazed pottery were obtained among other findings. Chronology of the aforementioned samples and consequently more detailed and precise knowledge of the settlement periods, better and greater recognition of the pottery of this site, in particular, and pottery of the Islamic period in the southern margin of the Mazandaran Sea, in general, awareness of the similarity and differences of the pottery obtained from this site with the major pottery centers of the Islamic era required a thorough and in-depth study of these samples in the form of classification, typology, and a typological comparison that was carried out in this research. The results of this study show that most of the studied samples belong to the early (3 and 4 AH) and mid-Islamic (5 and 9 AH) centuries, while the samples of the Ilkhanid and Timurid period in this collection are much lower in number than those of the previous centuries. Also, the results of statistical studies on pottery of the historical town of Natel indicate that these pottery wares have relatively good production quality and strength, but they have a lower level in terms of manufacturing technique and diversity of motifs. 
Keywords: Natel, Islamic Pottery, Classification, Typology, Typological Comparison.

Introduction
The ancient site of Natel is located in the village of Natel Kenar-e Olia, a district of the city of Nour, which is 6 kilometers southwest of this city in the west of Mazandaran province. Given the importance of this site in the Islamic period of Iran, especially the southern margin of the Mazandaran Sea, the first scientific studies to identify and determine the location of this town were carried out by Abdolreza Mohajerinejad in 2006 during a season of a survey (Mohajerinejad et al., 2017: 247) and then these studies were continued under his supervision during three seasons of excavation in 2008, 2010, 2016 (Mohajerinejad, 2008; ibid, 2010; ibid, 2016). During the first and second seasons of the excavation, along with other findings, 2166 pieces of pottery were discovered which were provided to the authors for further investigations. Therefore, during the classification and typology stages, 235 indicative pottery types were selected and excluded from the collection. To advance the research, the authors selected and studied 50 pieces from among the indicative samples selected from among the collection based on the non-repetitive variable. Due to the diversity and multiplicity of the pottery types and for better identification of the pottery of this site in particular and the pottery of the southern coastal areas of the Mazandaran Sea in general, the similarity and differences of pottery obtained from this site with those of the major pottery centers of the Islamic era, and also to gain more accurate knowledge of the settlement periods of the site, it was necessary to study the pottery samples very carefully. Accordingly, the present study seeks to answer the research questions through recording, registering, classifying, typology, and typological comparison of these pottery collections (2149 fragments belonged to the first season and 67 fragments belonged to the second season). The most important questions this research seeks to answer through scientific and systematic studies are: 1: to which period or periods do the pottery samples discovered in the historic town of Natel belong? 2: how is the status of the pottery samples discovered from the historic town of Natel, in terms of production quality and decorations compared to the major pottery centers of Iran during the Islamic era? In answer to the first question, it should be noted that the pottery discovered from the first and second seasons of excavation in the Natel historical site belongs to a time period extending from the early Islamic centuries to the Timurid era. And the answer to the second question is as follows: the production quality of the Natel pottery as well as the decorative quality of Sgraffito pottery are similar to those of the major Iranian pottery centers, but other pottery samples obtained from Natel are in a lower level in terms of their decorative quality, especially in color painting. 

A Summary of the Paper
Initially, the samples were classified according to two variables, i.e. their coating type and being simple or painted, which are divided into four groups: non-glazed simple pottery, non-glazed painted pottery, glazed simple pottery, and glazed painted pottery. Then, at the typology stage within the classification framework, each group of pottery was classified into several types and sub-types according to one or more variables. The investigations were carried out with great sensitivity and accuracy and finally, this resulted in the typology of the pottery in the form of 45 types and sub-types. Statistical studies on the ceramics of this collection indicated that the glazed simple pottery was the most frequent type among all the groups with a frequency of 46.53%. Overall, these ceramics have relatively good production quality and strength, but the glazed painted ceramics are at a lower level in terms of production technique and variety of motifs. The non-glazed painted pottery pieces in this collection have geometric motifs and the dominant motif type in this group is ripple motif in terms of motif design variable. At the typological comparison stage of classification which has been carried out according to the classification and typology of pottery collection, it was attempted to compare a large number of fragments with pottery found in Islamic sites. Therefore, in addition to reviewing various reports of excavations carried out in Islamic sites (generally, the northern sites of the country are considered), we have carefully studied the authentic sources of Islamic pottery prepared and organized by the efforts of foreign and domestic scholars and accordingly the pottery types, which were compared with similar example or examples, were dated and the comparisons are presented in the form of tables in the main text of the paper. From among the regions or sites whose ceramics are comparable to those of the Islamic period of Natel, Bamiyan, Nishabur, Jorjan, Poinak castle of Varamin, Imam Zadeh Ali Lafourak in Savadkouh, Sarqala of Lavasan, Sheikh Safieddin Ardebil’s tomb, Sistan, Golkhandan fortress, Kaseh al-Mout, Gaskar site of Gilan, Haft Daghnan of Gilan, northwest of Iran, Osbou Kola Lofer, and Jahan Nama site can be mentioned. 

Conclusion 
According to the contents of the present study as well as the classification, typology, and typological comparison of the pottery discovered from the historic town of Natel, it can be stated that there are a total of 45 different ceramic types and subtypes in this collection. The results of typological comparisons of the pottery of the Islamic period of Natel showed this collection had the highest rate of similarity and relationship with the pottery obtained from the sites of the Islamic period in the north of the country; this cultural and artistic similarity supports the existence of a wide cultural and connection network between Natel and its neighboring regions and indicates the production and expansion of formal and standard pottery types during different Islamic times that were produced in specific centers and exported to other regions. Their production techniques were imitated in local workshops with a lower quality. In general, the results of this study suggest that most of the studied samples belong to the early (3 and 4 AH) and mid-Islamic (5 and 9 AH) centuries. The results of the statistical studies on the pottery of Natel also indicate that these pottery findings have a relatively good production quality, but they are at a lower level in terms of production technique and diversity of motifs.  

Abstract
The study of human remains derived from burial and non-burial contexts is one of the subcategories of Archaeometry. According to these studies, archaeological researchers, with the help of physiologists, have quantitative and quantitative aspects of the remnants of past humans, including age, Sex and the use of medical tests, especially pathology, diseases and causes of death. The topic of interdisciplinary studies in the Khorasan area, due to the lack of material evidence until the present decade, lacked any research, although the importance of Khorasan has always been mentioned in this cycle. In the last decade, according to the approach of researchers in this field, the subject of quantitative studies has flourished. In this regard, the human remains of three burials belonging to the late bronze age from the Shahrak-e-Firouzeh site were used to determine the age and gender of the samples, as well as to identify the ethnic race in the study of physical anthropology. In this research, human skeletons of the Shahrak-e-Firouzeh site were first cleaned up. Finally, with the participation of the Medical Society of Isfahan, the determination of age, gender and race was performed on the basis of morphology and anthropology. Then extracted DNA was isolated and dental samples were taken. The results of physical anthropology studies on the samples indicated that, the samples studied belong to the population of Shahrak-e-Firouzeh site, which is of age in both adolescents and adults (2 adolescents and 1 adult) and sexually belonging to two male and female groups. Men and women). In relation to the mortality rate and demographic average of the Shahrak-e-Firouzeh community, due to the low volume of samples, it cannot be clearly summoned, but according to the current samples and the number of burials, it shows the high rate of low-mortality in the Shahrak-e-Firouzeh Site. 
Keywords: Shahrak-e-Firouzeh, Age, Gender, Bronze Age, Environmental Damage.

Introduction
The study of human remains from burial and non-burial contexts can be considered in the following subcategories of Archaeometry. For these studies, archaeological researchers, with the help of the physiologists, have quantitative and quantitative aspects of the remnants of past humans, including Age, gender, and using medical tests, diseases and causes of death. The present study is one of the interdisciplinary studies in the field of physical and genetic anthropology in the cultural field of Khorasan. After the accidental discovery of the Shahrak-e-Firouzeh site during construction, in 2009, the first excavation season on this site was run by Hassan Basafa, and so far, four archaeological excavations have been conducted on this site. The ancient site of the Shahrak-e-Firouzeh in the northwest of Neyshabur with 36 ° 12 ‘longitude and 58 ° 47’ longitude, is located in the Firoozeh construction site on the eastern side of the river Farub Ruman. Among the cultural materials discovered on this ancient site (third and fourth seasons) are human burial remains buried in the Late Bronze Age. What this research seeks to answer is determining the age and gender, as well as the impact of the environment on the mortality rate of the Shahrak-e-Firouzeh community on the small scale, as well as the impact of post-sediment processes on samples.
The present study was conducted in two ways: library studies and laboratory studies in a descriptive and analytical manner and using the approaches of physical anthropology. In the style of library studies, information on the history of research on human remains has been gathered, and in analyzes and adoption of study methods. Also, in the section on human anthropometric studies, based on the evidence on the teeth, the suture on the skull, the size and texture of the femur bones, pelvic size and other evidence, it has been attempted that the age group, gender group, Skeleton height, samples of the campus Shahrak-e-Firouzeh site are evaluated. It should be noted that tests on the determination of age and gender on skeletal specimens have been carried out under the supervision of specialists in Isfahan Medical Sciences. Based on physical anthropology studies, the results are divided into two groups of adolescents and adults in terms of age and gender in both males and females, and also indicates the high mortality rate at the young age of the Shahrak-e-Firouzeh community, which can be The most important factors are the unsuitable environment conditions due to the impact of the hydrological effects of the river along the settlement.  

Identified Traces
The study samples of this study include two skulls and a complete skeleton in this section to examine how to determine the age and gender of these remnants. The first one, a skull is roughly average. The thickness of the existing bones, the shape of the lower jaw, the posterior bumps, the rigid bone tissue, the maximum length, width and height of the skull, as well as the shape of the forehead of the sample is steep, which according to these characteristics is the first example of a man’s skull. Considering the formation of the teeth type, especially the third molar, considering the low erosion of the crown of the teeth and the presence of enamel of the teeth, as well as the qualitative aspects of the skull joints, in particular the closure of the crown part of the seam which is characteristic of individuals 25 years and the closure of the section of the seam At the age of 35, the age of this sample can be determined between the ages of 25 and 34. 
The second specimen is a relatively small, medium-sized cranium found in a gravel gorge. The fineness of the skull bones, the shape of the lower jaw, the nasal blade, Peshafi’s flatness, the smooth tissue of the bones, the maximum length, the delicacy of the cavity bumps, the width and height of the skull, as well as the form of the forehead of the sample, directly and without the prominence of the cavity above, Paying attention to these features is the second example of a woman’s skull. Finally, by examining bone tissue, skull volume, elegance, flattening of the skull structure, non-prominence in the post-serous bone, ear hole, root canal examination, and the time of their formation, the last tooth formed in the jaws of the sample, which is the second lower molar, as well Maximum length, width, face width, forehead bone, can be attributed to a teenage girl between the ages of 11 and 16. The third example is the complete human skeleton that is obtained from burial with a hole structure. Examining the height index of the sample, as well as the fineness of the ribs, the destruction of the toes and the hand of the skeleton, as well as the failure to weld the joints of the hip, the age-specific sample belongs to a teenager of 11 to 16, but due to the lack of sufficient evidence for gender identification In this sample, the sex group has not been identified.

Conclusion
As mentioned in the text, the establishment of the Shahrak-e-Firouzeh Site is one-period site belonging to the final phase of the Bronze Age (2100 to 1500 BC), located next to one of the important rivers of Neyshabur Plain, called Farub Ruman, which originates from the Binalud Mountains. The gradual continuation of the accumulation of flood and alluvial layers over several years or decades on the surface of this establishment caused excessive moisture to penetrate the ancient bedding of the studied samples, as well as washing the surface of the surrounding area by flooding, also solving the harmful mineral elements, including salt It is found in Neyshabur Plains and other harmful mineral salts with alluvial layers, which caused the greatest damage after the sedimentation process on the studied specimens. In addition to high humidity, which causes the decay and degradation of most parts of the bone samples studied, the heavy flood layers on the substrate also cause compression of the anterior substrate and fracture of different bone sections. According to physiological anthropological studies, the samples belong to people from the Shahrak-e-Firouzeh community, which are of age in both adolescents and adults (2 adolescents and 1 adult) and sexually belonging to two male and female groups (men and women).

Abstract
Due to its geology, topography and climate, the land of Iran is rough and unstable. Therefore, the historical monuments located on it are always loading and unstable conditions and therefore need continuous maintenance in a scientific and experimental way. Documenting or reading historical monuments is the most important part of studying antiquities, through which the data and information contained in these monuments can be accessed and using the collected data to understand the knowledge hidden in the engineering of this building. Lack of correct knowledge of the works and insufficient attention to the details and laws hidden in the historical works, leads to incorrect analysis and as a result wrong reading of the work. Which leads to misguidance in policies facing the preservation of monuments and as a result damage to cultural and historical heritage.
This article tries to analyze three incorrect readings of three famous historical works. The method of analysis in this paper is the use of analytical engineering and detailed analysis of the parameters of the effect and how to relate to them, which shows how a system was created and how it worked. And through this, it is concluded that a misreading of a historical collection leads to a misunderstanding of the function of that work, which can lead to errors in dealing with and preserving the work. The studied works include Pasargad site, Bostan arch complex and Biston complex. Each of these three historical sites contains elements for which scientists and archaeologists have defined the subject and application so far. Therefore, in this article, citing structural analyzes and causal relationships, it has been proven that the reading of these scientists is wrong and an attempt has been made to open a new perspective and path for exploring and recognizing these works.
Keywords: Totalitarianism and Analytical Engineering, Psargad, Taqbostan, Bistoon.

Introduction
Due to its location on the earth’s crust, the land of Iran has taken on special geological conditions such as youth and permanent activity of the earth’s crust. On the other hand, due to the local materials used in antiquity, most monuments are very heavy. Therefore, protection and nursing of a wide range of buildings that are in different conditions should be based on science and correct knowledge of the principles of structure, architecture and engineering in general. In order to achieve this goal, the correct processes must be mapped in advance.
If we want to pursue engineering reading or engineering documentation, which is the first and most important thing in identifying ancient science, we must have a correct understanding of engineering and its rules, including design and calculation.
Pathology and anthropology determine antiquity policies. This concept refers to the reading of antiquities. Therefore, in the proposed process for correct reading of antiquities, it is drawn on the basis that in the first step, we know what we should study and how to analyze it. So, the basic principles are based on two questions. “What?” and how?” In the following, these two concepts will be explained.
According to the principles of construction, according to the author, each monument can be divided into three basic parts. These include structural engineering, architecture and interior architecture. In each of these sections, pathology is examined and, in this regard, the mechanical properties of materials, load-bearing capacity, ductility and durability of materials are discussed.
The second step is how to analyze what we have found. Depending on the tools and advanced facilities, three types of engineering can be named. These include translation engineering, code engineering and analytical engineering

Discussion
Considering the concepts and scientific principles expressed in the concept of analytical engineering and the idea of a holistic view of antiquities, in the following, inaccurate readings and analyzes of the three prominent historical works in Iran are examined.
According to the hypothesis put forward in the book Pasargad, a number of grooves with holes in their path are referred to as waterways. And based on this hypothesis, it has been stated that the Pasargadae area was a royal garden. Based on the available evidence and considering the materials used in the floor of the canals and the distance between the cavities, which were the so-called comfort ponds, it can be concluded that these canals were in fact a stone foundation that the wall They were insulated with black stone from wood or white stone used on the walls
In Bostan arch, one can look for a missing link in it by examining various factors such as mountains, faults, headwaters, very wide and flat plains that are very prone to agriculture and green gardens, and then by examining the evidence and Evidence found that this area was a water reservoir. Therefore, the theory of the existence of a hunting ground can be criticized and it can be stated about the mentioned volume that there was no place for a hunting ground in the center of agriculture and dense gardens. On the other hand, there is no evidence that this area is a hunting ground. It seems that the only documents presented in this regard are the carvings done on the walls of the Bostan arch, which cannot be a proof of being a hunting ground in the same area.
Farhad Tarash inscription is located next to Kermanshah road and the shape of the stone is cut or blocked and attention to the integrity of the stone and its homogeneity and compaction according to the height of the mountain above it indicates the high quality of building stone and its value.

Conclusion
Documenting, finding knowledge, engineering and awareness in historical monuments. A historical monument cannot be considered as a rigid physics, but a historical monument is a function of time and has a current nature. Documenting a historical work should not be limited to data collection, but information should be created with the text and, more importantly, using the basic sciences, the knowledge contained in it and then its hidden engineering should be clarified. Through this process, which is briefly determined by macroscopy and in other words, the virtual (mathematical) definition of the design), the design and effect are dynamic.
It is analytical engineering that creates the possibility of totalitarianism and totalitarianism, and in this struggle, while identifying the elements, the relations of all human beings are also clarified. Therefore, in addition to eye vision (eye recognition), archeology must also have in-depth identification by another group. To determine the effect in terms of analytical engineering using analytical totalitarianism.
The correspondence between macroscopy and the reality of physics is of great importance. In other words, the macroscopic preparation and knowledge of each correlated set requires, quantitatively, analytical modeling. In modeling, each physical component is simulated with its mathematical equivalent.

Abstract
Cylinder seals usually were used on clay objects, especially tablets, as a symbol of individual’s identity and administrative centers of the ancient East. While, rare potteries sealed by cylinder seal are a new case for archaeologists. Based on the small number of sealed pottery fragments found, archaeologists are dealing with several main questions: Why cylinder seals used on pot-tery? What is the usage of sealed pottery? And whether it is possible to provide an exact chro-nology for these potteries? A sealed pottery fragment from the site of Qal’eh Asrār in South Khorāsān is an example which is also our subject matter in this present study. The area of Qal’eh Asrār is located 1800 meters southeast of Barandood village and 800 meters northwest of Zarbarandood village of Ghohestān section of Darmiān city. This area is currently located on top of a natural hill at a height of about 200 meters above ground level. Analysis of potteries found on the surface of site shows that the occupation of it belongs to Late Iron Age and Achaemenid period, although there are also small numbers of pottery belonging to the late Is-lamic centuries. In this paper we try to study a fragment of a sealed pottery found from surface of site. Firstly, we deal with the issue of sealed pottery with regard to the context and the prob-lems and challenges of its study, then we try to analyze sample pottery of the Qal’eh Asrār in terms of typology, style and its legend. This study shows that the sealed pottery of Qal’eh Asrār is locally produced and its legend is a local style with the common motifs of first half of the first millennium BC. As this site is probably a garrison, this container could be used for bearing commodities to the construction.
Keywords: Qal’eh Asrār, Sealed Pottery, Iron Age, Achaemenid period, Local Style.

Introduction
In ancient near East, the stamp and cylinder seals have been used on diverse clay objects such as bullae and tablets to sealed administrative documents, but use of seals on pottery is rare. Since 3rd millennium B.C Fragments of sealed pottery have been found in sites from north Iraq and Syria (Collon, 1987: 13; Oates, 2001), Levant (Amiet, 1975: 425-426), west and south western of Iran (Caldwell, 1976), Shahr-e Sukhta in south east of Iran (Baghestani, 1997: 34- 43; Hakemi & Sajjadi, 1989: 145) and central Asia (Sariandi, 1986; Heibert, 1994a). Several fragments back to the Iron Age I and II were found from Bahrain in Persian Gulf (Olijdam, 2008) and Central Plateau of Iran in Tepe Sialk (Malekshahmirzadi 1381: 25) and Gholi Dar-vish in Qom (Sarlak 1386: 193- 194). Most of these sealed potteries are small fragments that have been found mainly as single fragment on the surface of sites. A small number, such as the Gonur Depe fragment in Turkmenistan (Sariandi, 1986: fig.123) or the Tell Brak in Syria (Oates, 1985: 257), have been found from archaeological excavation. 
In archaeological survey of Qal’eh Asrār in South Khorasan, Iran, one fragment of sealed pot-tery with a cylinder seal impression was found in archaeological survey. There are several questions raised here. Is it possible to provide an accurate chronology for the sealed pottery of Qal’eh Asrār? Why the pottery sealed, specifically with cylinder seal? Are these sealed pottery have an administrative function and were used as a kind of administrative-economic object or tool? Or here seals just used as decoration? In this paper, which is a descriptive-comparative and analytical approach, firstly we examine the challenges related to chronology and recogniz-ing the function of sealed potteries in archaeological studies, then we focus on study Qal’eh Asrār fragment and its seal impression.

Chronology and Usage of Sealed Pottery
Archaeologists have two different approaches for chronology of sealed potteries. If these frag-ments are found from excavation, they propose site stratigraphy to date it. But, most of the sealed pottery has been found on surface of sites, so dating will be complicated. In fact, archae-ologists use two methods to date sealed potteries, such as Qal’eh Asrār case; they propose the chronology based on typology of pottery or the style and image of seal impression. 
Function of sealed pottery is under debate too; there is no consensus on why sealed potteries are made and how it has been used. In general, the proposed suggestions can be divided into three groups, although, there are many doubts about each of these three views. 
1- The image of seal on pottery was for decoration.
2- The seals are the sign or signature of the potters who identifies the ownership and identity of his handicrafts.
3- Sealed pottery has an administrative function and has been used for storing or moving com-modities.
The style and image of the cylinder seal impression of Qal’eh Asrār sealed pottery
The image of Qal’eh Asrār seal does not show a unified theme and its upper part is broken. In part of the image a human is standing, bending one hand from the elbow and holding a cane, his other hand is not clear, it had stretched body with broad shoulders and arms, the proportion be-tween the upper body and the legs is not observed and the upper body is taller than the legs. It seems he have a dagger in his waist. On both sides of the human image are two birds. On the left side is design of the quadruped (donkey?) and in front of it is a horse, both are upside down. Of course, the horse’s head is broken. Between the two images are a small bird at the top and probably a sitting human at the bottom. The style of Qal’eh Asrār seal is a local style which focusing on the outer lines, not paying attention to the details. 

Conclusion
Studies on sealed potteries in diverse sites, despite different time and cultural periods, shows the following common features can be observed:
1- All fragments of sealed pottery are locally produced.
2- The seals that are used on these potteries also have a local and indigenous style, and this in-dicates the locality of their production.
3- Sealed pottery fragments indicate they should mainly belong to medium and large jars.
 4- In most of fragments seal was mainly used at the area between the neck and body of the ware. 
Given the common features mentioned, it can be argued that these potteries had an administra-tive aspect. However, they used locally which both the pottery type and the seal originate from the local culture of the same region, and there are no examples that show their displacements or dispersion in a wider cultural context.
A comparative study of Qal’eh Asrār sealed pottery shows that this pottery is locally produced and cylinder seal used on it also has local style of the 1st millennium B.C. Due to pottery type and the presence of architectural remains, this area is suggested to be a garrison to protect the road in the late Iron Age - early Achaemenid period, and the style and image of the seal on the pottery also confirms the proposed chronology. 

Abstract
The northeast Iran has been the context of some of the most important events of the Parthian Period, in a way that one can restrict the geography of the Parthians to Pathawa and Hyrcania until before gradual expansion of the territory during Mehrdad the First (138-171 BC).One of the least-known aspects of the Parthian in the northeast region is the potteries assemblages. Pottery is the most abundant of the archaeological finds and is the most important one to understand the cultural specifics of the historical periods. The Parthian pottery is not the same throughout the whole empire and it can be grouped into several categories based on geographic regions. The pottery assemblage under study in this paper, collected from two seasons of excavations at ShahrTappeh in Dargaz, represents part of the Parthian pottery corpus of the northeast region. In current research, the pottery aasemblage of ShahrTappeh has been studied from the typological perspective and it has been tried to put forward specifics of the pottery of Parthian period of the northeast region by comparative studies of the similar assemblages.The most frequent forms amongst the pottery assemblage of ShahrTappeh are jar, pithos, handled jar, pot, caldron, trough, bowl and cup. These forms, which are seen from the early to late phase of the Parthian period, are comparable with specimens from Marv, Nisa, Qumes, Chasada, Shamshir Ghar, Ai Khanom, HasaniMahale, Tol Espid, Tappeh Yahya, Bardsir cemetery, Gowri Kohneh, Nadali, south of Baluchestan, Khorheh, Sang-e Shir cemetery, QalehEzhdahak and Bisotun. In addition, finding of some kiln waste in the second season of excavation at ShahrTappeh suggest that this site was a center for pottery production in the northeast during the Parthian period. Lack of glazed ware, rarity of the painted ware and the prevalence of the plain ware are the most characteristics of the ShahrTappeh pottery assemblage. The latter was used as common ordinary ware during the Parthian period and based on comparative studies they were parts of the pottery tradition of the Parthians. 
Keywords: The Northeast Region of Iran, Dargaz, ShahrTappeh, Pottery, Parthian Period.

Introduction
The site of ShahrTappeh is located near the town of Chapeshlow in the northeast Iran. From several aspects this site has important in archaeology of the Parthian Period: with more than 70 ha, the site of ShahrTappeh is one of the largest sites of this period in the northeast Iran; 2. The site is just 100 km, as crow flies, from the first capital of the Parthians; 3. Archaeological data, including fortifications, acropolis, sharestan (lower town), industrial quarter and cultural materials recovered from the excavations comparable with those from Nisa, suggest that the site was a city in the Parthian period; 4. Based on materials recovered from the surface and excavations, ShahrTappeh was a single-period site of the Parthian period in the northeast region. These items suggest that ShahrTappeh was one of the most important Parthian centers of the northeast region. Regarding the importance of the site of ShahrTappeh in the northeast region we try in this paper to discuss the main pottery characteristics of the site to some extent. In this line, first we have studied the pottery forms of the site and then we have chosen 89 sherd fragments and whole vessels for in-depth studies. We have tried to choose the pottery sample so that it is the representative of the whole assemblage. In the following the pottery assemblage has been divided into two classes: open forms and closed forms, and then each class has been discussed. Finally, we tried to discuss, in a separate part, the common features of the Parthian pottery of the region from this study and at the end we propose a pattern for identification and characterization of the Parthian pottery in the northeast region. 

Typology and General Characteristics of the Study Sample
From the pottery collection recovered from two seasons of excavations at ShahrTappeh, 89 pottery fragments and whole vessels were chosen for study here. At the first stage, these potteries are divided into two classes: open forms and closed forms. The closed forms of the ShahrTappeh assemblage include necked jars and simple jars, pithoi, stoups, caldrons, troughs, a vessel type known as Misagh and base fragments of the vessels. The open forms include bowls and cups. Without considering the various types of forms, the ware has some general characteristics. The pottery collection under study is all plain. No glazed ware is found in ShahrTappeh yet. Some of the sherds have incised, applique or burnished decorations. The sherds usually have mean thickness, but both thick and thin variants are also seen. The color paste covers a spectrum: buff, light orange, orange, red and gray. The color of slip ranges from buff, light buff, dark buff, greenish buff, orange buff, reddish buff, buff orange, light orange, dark orange, reddish orange, red, greenish red, buff brown, gray to greenish gray. All samples are wheel made and the temper agent used is mineral, including sand, silt and white particles. The kiln temperature was enough and all sherds were exposed to proper heat. 

Conclusion
With more than 70 ha in area, ShahrTappeh is one the largest Parthian sites of the northeast region. The important point about this site is that it is a single-period site and discussing about its finds can be pursued from this perspective. One of the most important finds of ShahrTappeh is pottery. Except typological and technical grounds, the Parthian potteries of ShahrTappeh can be assessed from the viewpoints of chronology, comparable specimens, imported potteries and local production. The potteries assemblage of ShahrTappeh is datable to the early to late Parthian period. This conclusion is based on comparative grounds. On this basis, the ShahrTappeh specimens are comparable with those of eastern Parthian Empire. The early Parthian potteries of the site are comparable with those of Nisa, Marv and Qumes. Some of the specimens are comparable with pottery from Charseda, Shamshir Ghar and Ai Khanomwhich are categorized in the Seleucid-Parthian context. Although the site established in the early Parthian period, it lasted to the end of the era. Among the potteries assemblage of ShahrTappeh there are specimens that are comparable with those from Tol Spid, Tappeh Yahya, Bardsir cemetery, Gowri Kohneh, Nadali, south of Baluchestan, Khorheh, Sang-e Shir cemetery, QalehEzhdahak and Bisotun. The pottery types of ShahrTappeh can be assessed from the import and local production viewpoints. Amongst the potteries of ShahrTappeh a burnished vessel dated to the 1st to 3rd centuries AD has been found. Existence of this specimen indicates the importation of such vessels from the southeast region to the northeast region including ShahrTappeh. On the other hand, discovery of large amounts of kiln waste suggest that the site was a manufacturing center for pottery vessels. It should be noted that as no deformed specimens were found, we cannot make comments about the local variants. In general, potteries of ShahrTappeh which are comparable with assemblages from the eastern Iran can be dated from the early to the late Parthian period. These pottery types that in which imported specimens and local production can be seen, are representatives of some of the Parthian pottery types of the northeast region. 

Abstract
Since the formation of the Silk Road, the route has been the main route between East and West Asia. With the beginning of the age of colonialism, the process of globalization began and so direction-function of communication evolved greatly, which reached its peak in the nineteenth century and the close relationship of Iran-Japan became possible. the question of the present article is which areas or ports of Japan and Iran in the nineteenth century were used foreign trade, did the designated areas had a history and what factors affected trade. answer is that the products of the Sassanid and Safavid types reflect the political position of Japan and the trade role of other nations rather than a demonstration of the Iran-Japan relationship but in 19th century because of Imperialist pressure and needs of global trade this drastically changed .A historic review of this relationship reveals areas in Japan that were the main centers of state trade, such as the ports of Osaka and Kobe to Kyoto and Nara plains, the port of Nagasaki, and the ports of Kanagawa Bay specially Yokohama, which all of them played a similar & synchronized role in the 19th century to make trade possible from the ports of Bushehr, Lenge and Abbasi in Iran and even because of Opium trade it expanded to Taipei too. So before nineteenth century the trade in question was always influenced by the culture of closeness in Japan, but in the new era due to the pressure of imperialism and the trend of modernism gates were opened and strategic goods such as Opium exported from Iran to Imperial Japan. In order to achieve the above, artifacts and written sources along with the analysis of geographical data by using a socio-historical approach have been used.
Keywords: Japan, Iran, Globalization, Qajar Era, Meiji Era.

Introduction
Since earliest times humans had trade relations to each other and so created trade routes which by developing and increasing of social complexity these routes became longer and connect more and larger societies, one of ancient and maybe first truly international routes known as Silk Road and so colonial powers (such as at first Dutch & USA) same naval routes. In result western countries connected Iran to Japan & those two as a process of modernization opened their doors to globe and started their embassies. our question is which areas/ports of Japan and Iran in the nineteenth century were used for trade with each other, did the designated areas had a history and what factors affected trade relations. Hypothesis is the same marine areas of Japan, Omura, Osaka & Kanagawa bays along different eras, Same with Bandar Abbas and Bushehr in Iran. Answering to this non-studied socio-historical title matter is very important. plus at least in Iran, because of social situation study of Qajar period always been hard and easily can effected by non-academic believes.

Main
Japan is an archipelago at the east end of Asia which as Nihongi say, made of eight main islands. Such geographic setting makes a special cultural which before anything is barred from outside and there is a self-aware hierarchy which despite shatter nature of geography, make centralize system possible. because of this cultural, Japan closed its borders to foreign relation many times such as in Heian, Kamakura and Edo periods. so despite creation of Silk Road in 119B.C Japan did not benefit it until Jingu invasion of Korea in 3th century, exactly when Sassanid artifacts alongside Korean ones found northern Kyushu & central Honshu. which most of them made in Korea not Iran. The only sources in advent of Islam are Geographer’s mention of Japan as Vaq. In early Colonial era everything changed when Portuguese and Dutch traders came to Safavid Iran and Japan at war. We do know Safavid cloth, salt, rug and even maybe marble exported to Japan by all of it foreign traders to Nagasaki and Osaka ports. By beginning of Sakoku or closed door policy of Edo period almost everything came back to first step. In 19C because of economic pressure of modernization Iran began it global trade, at first by silk and then Opium which make Iran close to eastern Asia and particularly Qing China. At the same time, Japan ended Sakoku and enters Meiji era so by the will of Nasereddin shah two countries began their relation which strengthen by Japanese conquest of Taiwan, where most of Iranian opium exported from ports of southern Iran like Bushehr and it follows by oil and Japanese exports from main ports like Yokohama and Osaka which were used during history because of their fine geography that make grow and trade easier.

Conclusion
With establishment of the Silk Road a great opportunity created for meeting of both civilizations of Japan & Iran but China & specially Korea had their monopoly in trade & relation. So least of acknowledgment and indirect relation was possible for Japan and Iran. In fact, the artifacts are more show of Japanese power & prestige than it economics. Another reason was closeness in Japanese cultural. In early colonial era were another lords of monopoly in foreign trade at least for Japan. Despite these trade happened in the same route and trade areas through history until 19C which because of Imperialist pressures new order began and so both countries began their globalization process and so for the first time direct political, cultural and economic relations were possible. The area of Omura bay and mainly Nagasaki alongside of northern parts of Kyushu to the Shimonoseki since early centuries of AD was main place for trade, the reason other than great gulfs is it nearness to main body of Asia. eastern Osaka area (or Osaka and Kobe) is a great place for establishment of a megapolis trade port and always was in use because of its route to Kyoto and other ancient capitals. We can see the same situation for Bushehr which is very close to Shiraz and other places of power to Tehran. But Kanagawa and Hormozgan areas have way better situation for making cities and ports specially their situation is more attractive for foreign traders. Because of that by modernization those ports roused immensely. Another port which grow because of 19C modernization is Taipei which used for importation of Iranian goods and have physical geography as good as Nagasaki.

Abstract
One of the most critical found objects from the site of Shahr-i Sokhta are lapis lazuli stones and beads, which were used as stone jewelry and ornaments. One of the site’s most significant archaeological and archaeometry topics is the way of manufacturing and types of stone structures into these objects. The Shahr-i Sokhta’s lapis lazuli beads manufactured with flint borers are in the forms of lens, lozenge, circle, etc., and were used as jewelry and ornaments such as bracelets, anklets, necklaces, etc. The main discussion in this research is recognizing the structure and studying the mineralogy of lapis lazuli beads discovered from Shahr-i Sokhta. Hence, by using laboratory-device methods such as petrography of thin sections, X-ray energy diffraction microanalysis, Raman Spectroscopy analysis, and gemology methods, this research studies the structures of three samples of lapis lazuli beads and stones of Shahr-i Sokhta. The results of laboratory studies show that Shahr-i Sokhta’s structure of lapis lazuli stone consists of lazurite minerals with a high percentage of calcite mineral impurities, which causes a reduction of transparency and purity of the lapis lazuli stones; also, elemental studies represent the presence of lazurite minerals. Raman structural and gemological studies show the structure, the amount of absorption coefficient, and its specific weight in the main structure of lapis lazuli stone. Chemical and structural studies indicate that the stones are similar in terms of composition.
Keywords: Stone Jewelries, Lapis Lazuli, Archeaometry,  Shahr-i Sokhta in Sistan, South-east of the Iranian Plateau.

Introduction
Shahr-i Sokhta is one of the most important and key sites among Bronz-age sites in southeast Iran’s archaeology (Biscione et al., 1974; Tosi, 1968, 1969, 1973; 1976; Tosi and Piperno, 1975; Savatori & Vidale, 1997; Piperno & Salvatori, 2007). Through excavations during different years up to now, a vast majority of semiprecious Stones and jewelry have been discovered; some of them are healthy beads in the form of necklaces, bracelets, and anklets, while others are half-worked beads as well as raw stone and blocks (Foglini, 1998). The jewelry is lapis lazuli, agate, chlorite, turquoise, limestone, flint, jasper, marble (calcite and aragonite), quartz, green tuff, and chert; that one of the most significant of them is lapis lazuli which was brought to Shahr-i Sokhta as a result of the trade from other regions. lapis lazuli stone in various forms and shapes is the most discovered abundant cultural material in Shahr-i Sokhta (Sajjadi, 2005, 2007). The discovered lapis lazuli are healthy and semi-worked, as well as raw and discarded material. The archaeological studies have demonstrated that the raw lapis lazuli blocks were imported into Shahr-i Sokhta, and then they were changed into various artifacts by artisans (Farzin et al., 2019). Hence, recognizing the structure and method of manufacturing the discovered lapis lazuli beads from Shahr-i Sokhta could be one of the most important topics for archaeologists. The archaeo-gemological study is a field of archaeometry that investigates and recognizes the structure and method of manufacturing and polishing these semiprecious Stone ornaments and jewelry. Archaeo-gemological studies examine minerals, gem materials, and jewelry, which were used as ornaments, decorative objects, jewelry materials, etc., in particular eras and places of the ancient world (Hatipoglu & Guney, 2013; Rapp, 2009; Dominguez-Bella, 2012). Therefore, this research based on Archaeo-gemological studies investigates the preliminary lapis lazuli stone jewelry produced in Shahr-i Sokhta.

Material and Methods (Samples)
The selected samples in this research include three pieces of lapis lazuli discovered from the archaeological survey of Shahr-i Sokhta. One of the samples is a raw material with a small incision that had been discarded as waste (SH-L1). The other one is a rectangular object with grooves in its width, which was broken during use (SH-L2), and the last one is a tiny bead; all three are studied in this research (SH-L3).

Methods
Microscopic thin section petrography (OPM) is administered to examine the samples under a polarizing microscope. The device model used in this research is James Swift, made in England.
The elemental Micro-analysis EDX method is applied to recognize samples chemical combinations. This examination is conducted through EDX devise coupled with a field emission electron microscope (FESEM) manufactured by Tasken company, model MIRA3TESCAN-XMU.
For structural investigation of the samples, this research uses Raman spectroscopy examination through (Takram) P50C0R10 model device, Taskan company in Raman laboratory. This device has a laser wavelength of 532nm (Nd: YAG Laser), and the range of Raman shift RS is 100-4600.
Moreover, this study uses gemological methods such as specific weight and refractive index to identify the samples.

Results
Petrography
According to the petrographic studies of the lapis lazuli samples under a polarizing microscope, blue lazurite minerals are seen with white calcite.
 
Raman Spectroscopy
The obtained spectra from this chart are compared with the reference spectrum at http://www.rruff.info This comparison indicates the existing lazurite in the stone structure of Na3Ca(Si3Al3)O12S. There is a Raman spectrum in the range of 546 cm-1, 1092 cm-1, and 254 cm-1, and the intensified spectrum is high in the range of 546 cm-1, considered the main spectrum.

EDX
Micro-analysis (EDX) Obtained spectra in the formula of these stones represent the amount of silicon (19/61 and 19/11), aluminum (7/14 and 7/21), magnesium (7/98 and 6/73), calcium (4/98 and 4/94), and sodium (3/46 and 3/13) elements with the highest abundance.

Gemological Analysis
This part investigates these lapis lazuli’s mineralogical features through two refractometer methods and the determination of specific weight. 

Refractometer
Among Shahr-i Sokhta’s studied samples, this research has selected three lapis lazuli samples to study. For investigating, first, one drop of special liquid (REFRACTOMETER LIQUID-Nd 1.81) is poured into the location of the samples; second, the flat sides of the gems locates on the oil. Then, by turning on the device lamp and closing the deflectometer cap, one could obtain each sample’s refractive coefficient measure by reading the refractive coefficient. The type of the studied sample has been identified by measuring the refractive coefficient of the samples and comparing obtained numbers with the standard table of gems (GIA- GEM PROPERTY CHART). The refractive coefficient of 1.50 is related to lapis lazuli stone.

Determination of Specific Weight
One of the quick identifying ways of the gems is the determination of their specific weight, which causes no damage to the gems. To obtain the particular weight of each mineral or gem, first, they are weighted in the air and then in the water. Next, by using a formula, the amount of specific weight is calculated. The particular weight of the discovered lapis lazuli samples of Shahr-i Sokhta is 2.1-3.3. 

Conclusion
Microscopic investigations based on the thin section petrography show that the structure of studied lapis lazuli is lazurite mineral type with calcite minerals. In microscopic images, Lazurite minerals clearly are blue, calcite minerals in the stone texture are white, and pyrite minerals rarely can be seen in the studied stone texture. Identifying the existence of a significant amount of calcite and a poor amount of pyrite in the lapis lazuli structure represents the amount of impurities in these stones. Furthermore, elemental analysis of the three lapis lazuli indicates that there are other elements with the highest frequency; these elements are silicon (20/95 and 20/67), aluminum (7/80 and 7/63), magnesium (7/28 and 8/52), calcium (4/94 and 5/33), sodium (3/34 and 3/74) and sulfur (0/66 and 1/09). In fact, lapis lazurite is a blue stone whose chemical composition is variable, and its basic composition is mineral lazurite consisting of aluminum, calcium, and sodium silicates. Lapis lazuli consists of several different minerals, such as sodalite, hauynolith, calcite, pyrite, and lazurite, which are lapis lazuli’s main components. Fewer white calcite spots and more yellow pyrite in the lapis lazuli indicate the best quality of the lapis lazuli. In table 3, silicon element (29.87%) and calcium element (12.26%) are the most amounts of compounds in the Shahr-i Sokhta lapis lazuli structures. The identified chemical compositions of the lapis lazuli in Shahr-i Sokhta are a high amount of calcium and a low amount of iron, which indicates the lapis lazuli structure of this site has a high calcium impurity and low pyrite impurity; this issue could be confirmed through petrography studies. Finally, this analysis represents the correct recognition of the composition and type of used stones in manufacturing ornament objects of Shahr-i Sokhta.
The element percentage of obtained spectra is clearly determined, indicating the main composition of lapis lazuli. The elements represent the chemical structure of a lapis lazuli, a lazulite mineral type with a high calcite impurity percentage. In addition, this study examines the three pieces of lapis lazuli samples through Raman spectroscopy; two samples represent almost similar peaks in the range of 546 cm-1 and 1092 cm-1, and only one sample shows a peak in the range of 546 cm-1. The investigations represent that based on the lapis lazuli studies using the Raman, the lapis lazuli in the mentioned ranges shows an almost significant peak. The number of elements and obtained spectra in these two spectra are almost similar.

Acknowledgments
This work has been supported by the “Investigation and study of Shahr-i Sokhta semi-precious stones” project funded by the Research Center for Conservation of Cultural Relics (RCCCR). The authors are thankful to Center for Conservation of Cultural Relics. The authors want to National Museum of Iran, Southeast Regional Museum of Zahedan, and Shahr-i Sokhta World Heritage Site for their supporting.

Abstract
The reign of the Qajar dynasty is one of the most important eras of the evolution of Iranian art, especially in the form of murals. In the geographical area of Iranian cities, the connection between religion and art according to the Shiite religion of the society of this era is obvious. In the present article, an attempt has been made to identify the effective factors of geographical territory in the way of reflecting Shiite themes in the mentioned works in the important Shiite cities of the Qajar era. The authors seek to answer these questions: What are the influential factors of the geographical territory in the way of reflecting Shiite themes in the murals of religious Monuments of the Qajar era? Which cities of the Qajar era had the greatest influence in the way of reflecting Shiite themes in the murals of religious buildings of the Qajar era? The present research is developmental in terms of purpose and descriptive-analytical in terms of nature and method. The method of collecting information was library and field and the method of qualitative analysis. Findings indicate that the effective factors of geographical territory in how these murals are reflected are included in these sections: the refuge of the Prophet’s family in mountainous areas, the rule of the Zaidi Alawites, the rule of Sadat Marashi, the formalization of the Shiite religion in the Safavid era, religious architecture Iran, the support of princes for Shiite art, pilgrimage to places on pilgrimage. The results of the research show that the geographical territory of each religious building is a link between indigenous architecture and the religious view of Islam to the Shiite religion.
Keywords: Qajar, Religious Monuments, Murals, Qajar Politics, Shiite Themes.

Introduction
Statement of the problem: The historical investigation of the developments of the Qajar period is very important due to the scope and intellectual, cultural, religious and political diversity and due to the continuity of its results until the present day. Religious buildings are one of the most basic structural and formative elements of cities. The continuity of the presence of religious buildings in the shape of the city has been known since the dawn of the first cities and has been intertwined with the life of the cities until today. In the historical context of Iranian cities, religious buildings as an important use with various functions have played a basic role in shaping urban spaces and hierarchies, and the link between religion, culture and politics with art is found in different spaces in Islamic cities. Examining these relationships with works of art is a topic that provides a wide field for research. Islam in general and Shia religion in particular are the creators of unique works of art in the field of architecture, such as takayas and saqanfars. Religious mural painting in connection with the formalization of Shi’ism in the beginning of the Safavid period and in the Qajar era, because the Qajar rule is one of the most important periods in the evolution of Iranian art, especially in the form of mural painting. In this era, due to developments after the constitution, religious painting was mainly limited to folk paintings. This particular type of mural painting is aimed at popular artists. These artists have acquired the themes of their works from popular beliefs and beliefs.
Objectives and Necessity of the Research: The research was carried out with the aim of knowing the effective factors of the geographical territory in the way of reflecting the themes in the murals of the religious buildings of Qajar cities. In this research, the wall paintings of the religious buildings of the mosque, the saqanfars and the tekke of the important Qajar cities are examined with an emphasis on the Shia themes of folk art, as well as the study of the role of the Shia religion and its development in mural painting under the influence of historical and geographical conditions in the Qajar period, which is a necessity in the study. The valuable effects of its wall paintings are noted.

Methods
The current research is developmental in terms of purpose and descriptive-analytical in terms of nature and method. The method of collecting information is library and field. The most important tool for collecting information is the preparation of an ID card, the use of tables and forms made by researchers, observation cards and visual documents. The research community, among dozens of murals in numerous religious buildings, 14 murals from among 6 historical and religious monuments of Qajar era Iran from the provinces of Mazandaran (2 murals from Babylon and 4 murals from Babolsar), Kermanshah (6 murals) and Fars (2 murals). It is purposefully selected. The authors have examined the most representative samples in a selective manner (non-probability sampling) based on the factor of Shia religion and geographical location using the qualitative data analysis method.
First, the themes and factors of the emergence of numerous themes in the murals of religious buildings of the Qajar era are discussed. Then, the effective factors of the geographical territory in the way the themes are reflected in the murals of the religious buildings of this era are evaluated and read. In this essay, an attempt is made to study the wall paintings of Qajar era religious buildings, which represent a relationship between art and geographical location, with a methodical scientific and structural approach.

Discussion  
Factors have caused the emergence of numerous religious and non-religious themes in the murals of religious buildings of the Qajar era. Among these factors can be mentioned: the shock of the rule of the rulers, the tendency to ancient Iran, relations with Europe, the constitutional movement, the need for spiritual space, the need for a religious hero, alignment with the function of religious buildings, belief in propaganda and dissemination Shiite religion, messaging based on Quranic stories and narrations, instruction and lessons from the life events of the Imams.
Shiism as one of the Islamic religions was created almost at the same time with the advent of Islam. The main claim of this religion was the legitimacy of the succession of Imam Ali (AS) after Prophet Muhammad (PBUH), which according to the followers of Shiism, the Prophet had publicly announced this issue in the event of Ghadir Khumm in the last year of his life. This religion has always been in the minority in terms of the number of followers and this issue has undergone serious changes in its continuation until today. (Kowsari, 1390: 9 and 35) One of the influential factors in the emergence of various themes in the murals of religious buildings of the Qajar era is the geographical territory; This factor also has factors that have been effective in the way of reflecting the Shiite (religious) and non-religious themes in the murals of religious buildings of the Qajar era (Table 1). Factors such as attention and importance as the origins of ancient Iranian art and the increase of trade and cultural exchanges and correspondence with other nations by placing some cities on the trade route are factors that have been effective in reflecting non-religious themes, but in this article the most important themes. Shiites are being explored.

Conclusion 
The geographical territory of every religious building is the connection of native architecture with the ritual attitude of Islam to Shiism, so the wall paintings of religious buildings of the Qajar era were created from the ritual transformations of Shiism and influenced by the culture and political developments of the society of their time. According to the findings of the research, the answers to the questions can be stated as follows:
What are the effective factors of geographical territory in the way themes are reflected in the murals of religious buildings of the Qajar era? One of the influential factors in the appearance of numerous themes in the murals of religious buildings of the Qajar era is geographical territory, this factor also has factors that have been effective in the way of reflecting the themes of the murals of religious buildings of the Qajar era. The most important factors include the following: decisive historical events (refuge of the Prophet’s family to the mountainous areas from the evil of the Caliphs of Baghdad, the presence of the Zaydi Alawites and the establishment of their government in 250 AH, the rule of Sadat Marashi of the Shiite religion in the 8th and 9th centuries AH ., the formalization of the Shiite religion in the Safavid era, Islamic-Shiite religious architecture in Iran), princes’ support of Shiite art in prominent cities, pilgrimages to religious places with some cities being on the pilgrimage route, the manifestation of folk beliefs of different cities on murals. s, attention and importance as the origins of ancient Iranian art, the influence of lithographic books and the increase of commercial and cultural exchanges and correspondence with other nations with the location of some cities on the trade route (Table 1).
What was the way of reflecting Shiite themes in the murals of religious buildings in different cities of the Qajar era? The manifestation of Shia themes and topics in all the murals of different cities was not the same, according to the nature and climatic characteristics of that city, they were a more suitable source and platform for the manifestation of such themes. For example, the cities of Mazandaran, Gilan and Kermanshah have been effective in reflecting Shiite themes in Qajar era wall paintings, considering the conditions of their geographical territory.
Wall paintings are the borrowers of Shia spiritual heritage among the common people and have high values of Shia anthropology and sociology. All the murals are like a valuable treasure that shows the life and livelihood of the native people and contains their culture, habits, customs and beliefs. It is hoped that by identifying and introducing these works, they will respect their roots and gems more and respect themselves and their origin. Let’s come back.

Abstract
Mehr-Narseh is known as one of the most important character of the middle Sassanid era. Based on the written historical sources, the construction of some buildings has been attributed to him, among which the most outstanding ones are five fire-temple monuments built in the southwest of Fars. Although various theories have been put forward regarding the location of the structures, by far, the nature and qualitative value of them are unknown. In this study firstly, the political-religious personality of this Sassanid minister in various ways was investigated, then besides recognizing their religious nature and value via analysis of the sources related to Mehr-Narseh fire temples, the Chahar-Taqis attributed to him was also studied, according to the current theories,  so as to reveal some features of  the religious architecture of Sassanid era. This is a fundamental or basic research, and the nature and method of which is historical and descriptive-analytical. The data is also collected from library and fieldwork. Based on the results of this study, it seems that the fire temples built by Mehr-Narseh included two separate types and four fire temples attriuted to him located in Abruwān area were related to family fire meaned “Dādgāh”. According to the field studies and similarity, the previous theories can be criticized and a new group of religious temple of Sasanian period in Farashband can be introduced that contains one or several fire temples, which are attributed to Mehr-Narseh. It seems that these kinds of fire temples have a complex plan with additional architectural and probably had a number of attendants to do the work related to the fire temple. Overall, this research can provide a correct understanding of the fire temples of “Dādgāh” Fire during the Sassanid period. This also provides a new grouping manner for such these temples and can be known as a pattern for reviewing of usage and religious value of other similar Chahar-Taqis.
Keywords: Mehr-Narseh, Fire Temple, Chahar-Taqi, Sassanid Era, Dādgāh Fire, Farashband.

Introduction
One of the important points mentioned in the historical resources is the information regarding the personality of Mehr-Narseh, as one of the significant figures of the middle Sassanid period, who built several fire temples and made other services in several other fire temples, which has been attributed to him by the order of the Sassanid emperors. Discovering the fire temples constructed under the order of Mehr-Narseh has been one of the most interesting study topics related to the religious architectures of the Sassanid period during the last century. There are different theories regarding the probable location of the fire temples attributed to Mehr-Narseh, which mainly include the region between the current Kazerun, Farashband, Dehram, and Firouzabad. This article attempts to study the fire temples attributed to Mehr-Narseh from a different perspective. In the first step, we study and explore Mehr-Narseh character to determine his political position in the middle of the Sassanid period and have an idea of his religious position in the system. The second step is to survey the nature and characters of the fire temples attributed to him from in terms of the quality value and their positions, to have a final analysis of their architectural complexities. The main question of this study is the religious quality of the fire temples attributed to Mehr-Narseh and what kind of fire was kept in the fire temples attributed to him? Also, based on the fires kept in these fire temples, what is the level of architectural complexity of the mentioned structures? The proposed hypothesis for this question is that it is possible that the four fire temples of Mehr-Narseh were containing the fire of “Dādgāh” and the fire temple of Jereh contained the fire of Ādarān. It is also assumed that the Dādgāh fore temples of Mehr-Narseh had additional spaces in the form of small architectural complexes. Based on the purpose of the study, this is basic research and from the perspective of nature and methodology, the study is conducted via the historical and descriptive-analytical method. The data collection method was library study and fieldwork. Initially, the political and religious figure of  Mehr-Narseh was analyzed and studied, with the help of the written sources related to him or the fire temples attributed to him, to reach understanding about the nature of his fire temples through a comparison between his character and the characteristics of the fire temples attributed to him. The next step was the archeological surveys in the fieldwork alongside the library researches and evaluating the archeological documents and reports about the proposed Chahar-Taqs for the location of the fire temples attributed to Mehr-Narseh, from an architectural perspective to finally reach a suitable point of view about the architectural and religious quality of the fire temples attributed to Mehr-Narseh.

Discussion
According to Pahlavi and Islamic sources, Mehr-Narseh, the minister of the Middle Sassanid period, has attained his highest religious official during the reign of Bahram V, as the honored titles of the servant of the two fire temples, since in the “Matigan-i Hazar Datistan” there is no mention of him being resented by Bahram V. During the reign of Yazdgerd II and Pirouz, he and his wife were sentenced to be the “Ādurwaxšīh” or tending the fire of the temple fire, due to a sin that some researchers associated with Zurvanism. The religious dedication of Mehr-Narseh resulted in the construction of several public buildings in the provinces of Ardashir-Khwarrah and Shapur –Khwarrah and also four religious temples on his ancestral lands for himself and his three sons, which were run by his heirs until the first centuries of Islamic period; these fire temples were shires dedicated to the “Atash-e Dadgah”. Based on the archeological findings and the presented theories, the remains of the three Chahar-Taq of “Malik”, “Tall-i Djangi”, and “Khurma yak” can be identical with one of the four fire temples belonging to Mehr-Narseh, as well as to match the information provided in written historical sources. Meanwhile, the site of “Pir-e Jeyran” may also be considered as the fourth fire temple of Mehr-Narseh in Abruwān. Based on the comparison studies of the archaeological evidence and the written sources, it can be concluded that during the Sassanid period, the shrines associated with the fire Dādgāh, could be very magnificent according to the financial conditions and social status of its founder and have donations such as gardens and farmland, and their revenues were spent for the happiness of the soul of the founder. Such fire temples were also run by a person named “Sallar” or the guardian who was chosen by the founder of the fire temple, and this responsibility was transferable to their heirs. The existence of such a title could indicate that other people also served in these private fire temples, and therefore this category of family fire temples, like the fire temples associated with the “Behrām” and “Ādarān” fires, could have hierarchical complexities in terms of the number of servers.

Conclusion
Based on the results of this study, it seems that the fire temples built by Mehr-Narseh included two separate types and four fire temples attriuted to him located in Abruwān area were related to family fire meaned “Dādgāh”. According to the field studies and similarity, the previous theories can be criticized and a new group of religious temple of Sasanian period in Farashband can be introduced that contains one or several fire temples, which are attributed to Mehr-Narseh. It seems that these kinds of fire temples have a complex plan with additional architectural and probably had a number of attendants to do the work related to the fire temple. Overall, this research can provide a correct understanding of the fire temples of “Dādgāh” Fire during the Sassanid period. This also provides a new grouping manner for such these temples and can be known as a pattern for reviewing of usage and religious value of other similar Chahar-Taqis. Before this, no specific structure for the fire temples related to the fire of “Dādgāh” in the Sassanid period, had been introduced, and the only available evidence was about the findings in “Tull-i Sifidak” which has a cruciform architectural space beside the residential context, as a sacred place for the fire. Based on conducted analyses of this study, it is possible to categorize the different types of religious architectural structures dedicated to the fire of “Dādgāh” into two groups: The first type was the buildings that include a cruciferous space attached to their residential section, that might have simpler procedures and endowments. The second type was complexes including Chahar-Taq and interconnected architectural spaces, which were probably built in the endowed properties of the fire temple, including gardens and agricultural lands, and belonged to people with high social ranks in the Sassanid society, such as Mehr-Narseh fire temples.