Abstract
Stucco art in Islamic period, in terms of technique and decorative motifs, pattern is taken from decorative art of Sassanids period. Motifs of stuccoes Sassanids period with inspiration from nature, does communicate (communication doesn’t exactly, but close to it), and can be easily identified similar samples it. This shows that unrealistic patterns less used in these motifs, and artist has shown less tendency to this direction. But these elements under the influence Islamic wisdom, have changed their form and meaning. One of the important findings and indicator in Aveh site were decorations stucc, that during the excavation in Imamzadeh Fazl Ibn Soleyman, obtained in the third chapter excavations this historic site in 2009. According to the date mentioned on one of the luster tiles found from this building (684  A.H.), this decoration is belongs to Ilkhanids period. The authors seeking to prove such dating, have done shape and technique used in this motifs and compare them to other historic sites stucco decorations from Ilkhanids period. This research has done to study this question related with Imamzadeh Fazl Ibn Soleyman building that, basically, this building based on stucco decorations, related with which period? And, stuccoes related to which style? In this regard, the present study seeks to prove these assumptions in execution of decoration motifs of stuccoes this building, has been used two styles stucco decorations with high bulge and decoration motifs caved. The decoration motifs are contains foliate, geometric, and inscribed. These motifs and their styles have been modeled from Ilkhanids styles. The method of doing this research is descriptive – analytical – comparative. Data in this study are taken from Library resources and field work. Field works in this study are contains extensive excavations in Aveh plain and in Imamzadeh Fazl Ibn Soleyman. Furthermore, cultural material obtained from excavation, have been drawn.
Keywords: Ilkhanids, Stucco decorations, Decorative motifs, Imamzadeh Fazl Ibn Soleyman of Aveh.

Introduction
The decoration of buildings Islamic period of Iran, usually have been used from brick, plaster, and tile. From of stucco, from early Islamic period to Timurids period as there has been template element in the decoration, and it has been most used in prayer niches and inscriptions of buildings (Pope, 1987: 166). Stucco at first has been more used for cover the rugged surfaces and decorate them; but, in the fifth century  A.H., stucco has been transformed from a simple decorative mode to unique coating of decorative. Traditionally, stucco art has been among of decorative art dependent on architectural of Iran, that after from flourishing in the Sassanid period in middle centuries of Islamic and in Ilkhanids period has reached the peak of flourishing.  In fact, Ilkhanid period is golden age of stucco in Islamic period Iran. This art in Ilkhanid period in vast areas as a decorative element in architecture of this period has used. From this period are remained traces very beautiful and unique. 24 km from Saveh County to Salafchegan is separate road to Qom; this is road of Jafarabad – Qom. The village of Aveh is located about a 6 km from this road. (Hashemi, 2007: 125). Imamzadeh Fazl Ibn Soleyman in Aveh plain, based on obtained indications from field works of authors (discover the luster tile in this building with date 684  A.H.), is one of the architecture monuments in Ilkhanid period with decorations of tile-making and stucco. Stucco decorations this building, although a small number is obtained, but they are represents the pinnacle of stucco art Ilkhanid in middle centuries of Islamic. The main purpose of authors in this study, in first place, have been presented available sample from stucco art Ilkhanids from Aveh area; In second place, have been analysis of their decorative motifs (technique), and type of motifs used (foliate, geometric, and inscription), and comparison them with other similar samples in other historical places.

Stuccoes of Imamzadeh Fazl Ibn Soleyman Aveh
After reviews on these stuccoes, their technique was studied in two groups: stucco decorations with high bulge, and decoration motifs caved. Techniques of shaping stucco decorations are with high bulge to form of in situ, mold, or combined from both techniques. In technique decoration motifs caved, has used from both techniques in situ, and mold. Furthermore, decoration motifs of stuccoes this building has been studied in tree group foliate, geometric, and inscribed. The foliate motifs of stuccoes is to form of arabesque and cinquefoil motifs (high and stretched), and Rosette flower. The most of foliate samples obtained in decorations of stuccoes Imamzadeh Fazl Ibn Soleyman Aveh, are from of type of foliate motifs six and eight of fimbria, flowers and leaves (several of fimbria) with buds, and arabesque motifs.The geometric motifs used in stuccoes of Imamzadeh Fazl Ibn Soleyman building are most to form of the honeycomb motifs. 
In stuccoes of Imamzadeh Fazl Ibn Soleyman building has been seen inscribed. Unfortunately, inscriptions used in decorations this building, aren’t in good position for recognize the type of script and decorative style. Authors have been results based on speculation and also based on lines used in decoration of tiles luster painted this building (that from of types of Sols and Naskh script).

Conclusion
As was mentioned, decorative motifs of stuccoes in Imamzadeh Fazl Ibn Soleyman building are divided to foliate, geometric, and inscribed, and they have been created to two styles: stucco decorations with high bulge, and decoration motifs caved. With comparison decorative motifs this building with decorations other traces in Ilkhanids period Iran, could be seen significantly specifications of decorative style of Ilkhanids in this building. So, decoration motifs Imamzadeh Fazl Ibn Soleyman building are related to Ilkhanids period. Therefore, date mentioned on the tiles this building and decoration motifs of stuccoes have been contemporaneous. On the other hand, comparison of shaping stuccoes Imamzadeh Fazl Ibn Soleyman with contemporaneous buildings, power of architects Islamic in Ilkhanids period is show.

Abstract
So far, have much been researches about confrontation IlKhanids of Mongol and putting end to Abbasids Caliphate and Ismailis, but still there are many untold of facts unknown to historians and researchers. Based on evidence that we have, local governments of 5 and 6 century were strongly afraid of murders of Ismaili mountaineer. One of the areas that was the perfect opportunity for Ismailis, was the mountains of north of Lur which through an important this passage could connect to Baghdad. The Ilkhanids that according to the Mongolian documents this time their goal was not only to destroy regions and looting, but had come to get a brilliant victory in west Asia because for ten years their territory was not developed in this direction. The situation was so unstable for Mongols that they continuously asked help from the court of Qaan and requested the dismantling of the government of the caliphs of Baghdad and Ismaili. Accordingly, this time they entered Iran with a pre-designed plan. Hülegü army was equipped with Chinese gunpowder and latest engineering equipment of siege. Cavalry archers of Hülegü were under the command of commanders that are involved with military operations with Subutai and Genghis Khan. So, in this study are two questions: What is due to be reviewed in this paper, is a different aspect, derived from this question; whether part of military confrontation with the Abbasids and the Ismailis occurred in places far from the range of historians and left behind in the dark? The first hypothesis this is: the policy of conquest or purchasing numerous castles and penetration in various mountains by the Ismailis and as well as finding ways to penetrate to Baghdad by Ilkhanids, has been gone the struggle between Ilkhanids with Ismailis and Abbasids Caliphate to southwest Zagros Mountains.
Keywords: Lur City, Ilkhanids, Abbasids Caliphate, Ismailis, Baghdad.

Introduction
According to documents presented in this study, Lur City has been strategic center played an effective role for Ilkhanids in defeating their two arch-enemies. Lur city on one hand could play the role of logistics base in mountain base to combat Mongereh castle (Mongereh), that was located on Mount dez (dez) the mountains north of Lur, and also with use of the passage in southwest of city, and Ilkhanids army could easily pass the passage and access the center of the caliphate i.e. Baghdad. According to the documents, this passage also existed in past and according to ancient documents at one time it was crossing between Paul Assyria’s army to fight the Ilam / ancient Ilam, and at the Sassanid period, it was passage used by Sassanid Shapur to deal with Rome in the battle of Edessa. In the Islamic period, its importance was known to Ilkhanids and Hülegü in good way and using military terminal of Lur managed to use part of his military operations against the Ismailis in northern mountains and another part through the southwest passage of city against the Abbasid. Lur base helped Ilkhanids to overcome enemies of Ismaili and Abbasid Caliphate and also they established their rule. From this base, they used their military force against the Damascus and Aleppo, because their next stop after Baghdad was raid on Syria. Hülegü by strengthening its forces in the same passage managed the development, support and guidance of the military operations in other parts. The present article, after survey Lur city, is deals with political and military importance of city in facing Abbasids Caliphate, Ismailis, and Ilkhanids. The work method is based on collecting evidence of valid documents, archaeological and historical books, and analysis from them.

Importance of Lur crossing
Through the passage of southwest of Lur city, Hülegü in 655 AH / December 1257 AD started the battle against the caliphs of Baghdad and in February of 1258 I CE / 656 AH arrived in Baghdad. He plundered Baghdad and after that the caliph surrendered. Abbasids Caliphate treasures were looted and were shipped to the headquarters of the Mongolian Khan. By Hülegü’s command caliph was thrown under horses hooves and killed and after 5 centuries Abbasid caliphate was overthrown by the Mongols. They continued operations to other cities around Syria, through that passage until receiving news of death Mngoqaan the Mongol army was halted progress and Hülegü Khan returned to Azerbaijan. As a result Egypt used the provisional interruption that had emerged in the Mongol onslaught, and provided stability against them. But on the whole Ilkhanids using thus strategic passage by entering Baghdad from the west could bring under the control of different areas. In base of Lur city the Mongereh castle was conquered and this event started Ilkhanids serious presence in the Mongereh castle. Pottery glazed turquoise blue in 7 and 8 AH centuries, is indicate the capture of this important and historic castle by Ilkhanids and their establishment within this period.

Conclusion
According to discussions provided in this study, Lur City as a strategic center played an effective role for Ilkhans in defeating their two arch-enemies. Lur city on one hand could play the role of logistics base in mountain base to combat Mongereh castle (Mongereh), that was located on Mount dez (dez) the mountains north of Lur, and also with use of the passage in southwest of city, and Ilkhanids army could easily pass the passage and access the center of the caliphate i.e. Baghdad. So, it seams, fall of the Lur city has been led to overthrow of Abbasid Caliphate. The pottery glazed turquoise blue in 7 and 8 AH centuries, is indicate the capture of this important and historic castle by Ilkhanids and their establishment within this period.

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

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

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

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

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

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

Abstract
The Imamzadeh of Shahzadeh Abd al-Momen is located in Habibabad, 18 km northeast of Isfahan. This unknown tomb deserves attention because of its construction period, architectural features, and decorative arts. Decorative arrays, especially wall paintings, are of special importance, according to the time period, the existence of inscription, themes, the method of drawing, and the creators of art. In this article, considering chronology, plan and structure of the building, the decorations are presented, and as much as possible, content, and aesthetic analysis are discussed. The present study benefits from a descriptive-analytical method and a comparative approach, in addition to the field interpretations of the building. As the results of this study show, the Imamzadeh building was probably built during the Ilkhanid period. During the reign of Shah Abbas II Safavid and Nasser al-Din Shah Qajar, repairs, constructions, and decorations were conducted in it. The main activities carried out in the Safavid and Qajar periods were the creation of decorations such as murals, moqarnas, and karbandi, among which the murals are significant. These designs are based on oil painting, and watercolor techniques and consist of a variety of geometric knots, Coffee-house (Qahvehkhaneh) motifs, flowers and brids, bush and flowers, and the Western views. The themes of the motifs and inscriptions of the building have been directly related to Shiite thought and the symbolic concept of the exaltation of the deceased soul.
Keywords: Ilkhanid, Safavid, Qajar, Tomb of Abd al-Momen, Wall Paintings.

Introduction
Architecture is one of the important features of art and civilization, which human groups has always been a great effort in the development of various aspects of that. Among the architectural subdivisions, tomb architecture has a special place and includes a special and significant part of the architectural remains of the past periods. Meanwhile, the tombs of the great men of religion and politics, especially the tombs of the Imams and their descendants, are of great importance in the Islamic architecture of Iran and the growth and expansion of decorative arts, architecture, applied arts, urban spaces. Similarly, in the origin of some towns and villages, have been important and influential factors. However, some of these monuments, which have mostly appeared in the building of Imamzadegan, are still unknown, and the need to identify and study. The Imamzadeh of Shahzadeh Abd al-Momen is one of such buildings that, despite the existence of various decorative arrays, the type, and the artistic value of them, has been neglected. Hence, this research introduces the building and studies the architectural forms and the evolution of architectural decorations. In addition, there is not any proper chronology for this building, as a consequence of the original building destruction, numerous repairs and constructions of especially the contemporary period. To properly understand the context of the studied decorations, chronology, and the evolution of the architecture of the building has been taken into consideration.
Abd al-Momen’s tomb consists of a courtyard, a mausoleum room with surrounding rooms and porches, a columned nave, and three openings on the north and northwest fronts of the courtyard. The courtyard has been used as a cemetery from ancient times to the present day, and there have been crypts as the house dead bodies. The decoration of the building in the outer part of the dome includes tiles, which have been done in recent years, but as mentioned, the outer covering of the dome had been decorated with tiles at the same time as the construction period. Another decoration of the outer space of the building, which was described earlier, is the muqarnas of the upper part of the western entrance of the dome. Interior decorations include murals and carbandi. Painting decorations according to the inscription belong to the Safavid and Qajar periods. Safavid motifs include knotted motifs under the dome, which contain various names of God, some verses and hadiths. According to the inscription, these motifs are related to the time of Shah Abbas II Safavid. Qajar murals are more diverse. These motifs include motifs of flowers and plants, flowers and birds, Hazrat Ali and Hasnain, and noon of Ashura and belong to the period of Nasser al-Din Shah Qajar. The artist of these designs was Seyed Hossein Emami, one of the famous painters of Isfahan. 

Conclusion
 Considering the plan of the dome chamber of the building and its adaptation to the examples of the Ilkhanid period, it is possible that the building of Abd al-Momen was one of the constructions of the Ilkhanid period. As usual in many holy shrines and shrines, during the Safavid period (Shah Abbas II) and Qajar (Nasser al-Din Shah) repairs, construction and decorations were done in the building. Due to the destruction, the lack of archeological excavation, and the impossibility of peeling the walls of the dome chamber, accurate diagnosis of how the physical changes and how the components of the building in different periods, especially the shape of the dome chamber of the Ilkhanid period, is not possible. However, as it turned out, the dome chamber was one of the Ilkhani components of the building, and in the Safavid and Qajar periods, due to the special religious requirements of these two periods, other spaces of the complex have been added to it. The existing decorations belong to the Safavid and Qajar periods, and among them, murals constitute the main decorations of the building. Considering the concept and content, the use of these motifs, along with the decorative inscriptions of the building, has been directly related to Shiite thoughts like the depiction of heaven, and the symbolic concept of the exaltation of the deceased soul. In the meantime, the motifs depicting the event of Ashura along with Imam Ali’s tales, which was one of the most effective ways to transfer religious beliefs to the public, as one of the topics of interest to Qajar painters. These widely used motifs in the decoration of holy shrines and Imamzadegan of the Qajar period have a special effect in comparison with other existing examples of Iranian tombs, especially the examples in the tombs of Gilan which has the highest quantity. In one hand, the high artistic quality, the existence of the painter’s signature, the existence of the inscription, and subsequently being considered as the oldest example with the inscription of this type of motif in the tombs of Iran, shows the artistic importance of the motifs related to the Ashura of Abd al-Momen’s tomb, and on the other hand, it shows the influential role of Isfahan Qajar painters in the growth and expansion of such motifs.
 

Abstract
Coins are one of the most important findings in archaeological excavations, which are the best examples of historiography after geographical and historical sources and texts. By and analyzing the information contained in them, information about each region in various fields such as history, culture, economy, politics, religions and social conditions can be completed and more accurate judgments about the identity of that community can be obtained. In the archeological excavation of 2009, in the historical site of Zolpabad, Farahan, Markazi province, twenty complete coins and five cut scissors were found, which we will study in this research. The purpose of this study is to read the calligraphy,mint place, motifs and visual elements used in their decorations in order to achieve a connection with religion, language, calligraphy and their use in commercial and cultural exchanges. The present study is a historical research based on nature and method, descriptive-analytical research based on archaeological field and a library studies. The most important of questions in this research are: the coins discovered from the archeological excavations of Zulfabad What are period and which of the rulers? What are the qualitative and quantitative characteristics of these coins and what are the visual elements governing the decorative motifs struck on them? And what does indicate the presence of these coins in this site  ? The results of this research show that the coins discoverd from Zolfaabad are belong to three early rulers of the Ilkhanid period, namely HulaGu, Abaqa Khan and Ahmed Tekuder. These coins have inscriptions in Uyghur and Kufic script, Religious inscriptions in geometric decorative frames consisting of circles and squares, floral motifs and squares are the most visual representations used in these coins. 
Keywords: Coin, Ilkhanid, Zolfaabad, Farahan.

Introduction
Coins are a written, valid document and an important source of information for examining any government’s culture, history, language evolution, beliefs, and economy. As the most enduring historical document, the coin is a manifestation of the various dimensions and aspects of a society’s life that reflect the industry, type of clothing, religious rites, and so on. Despite its economic function and facilitating the trade exchanges of societies, the coin has acted as a symbol and image of society and a transmitter of religious messages and concepts between societies (Thawaqeb et al., 2016: 67).
In terms of a variety of themes and motifs, the coins in this period of time have a lot of information that is very significant for researchers. The Mongols used the script and language of the conquered lands and the Uighur script in their coins. However, until the middle of the Ilkhanate government, the scripts of coins were to some extent influenced by the Mongolian culture, so the kings of this period wrote their names in the Uyghur language and script (Jafari Dehghi, 2013: 23).
Research Questions and Hypotheses: The most important questions of this research are: 1- Coins discovered from Zolfabad archeological excavations belong to which period and which Ilkhani governors? 2- What are the qualitative and quantitative characteristics of these coins, and what are the visual elements governing the decorative motifs mint on them? 3- What is the role of discovering these coins in the studies of this area? The proposed hypotheses in answer to these questions are: The results of the study, research, and reading of the discovered coins show that these coins belonged to the governors of the early patriarchal period, that means, from the time of Hulagu to Ahmad Takudar, and they have inscriptions in Kufic and Uighur scripts and geometric patterns. 
Research Method: Therefore, the present study has been done by descriptive-analytical method and relying on field research and library studies.

Research Objectives
The main purpose of writing this article is to know the coins better and more accurately, read the scripts, decorations, place of beatening and accurate dating of the area through these coins.

Investigation and Analysis of Zolfabad Farahan Ilkhani Coins
Zolfaabad historical site is located in the south of Tafresh city, 3 km northeast of Farmahin city.

Coins of Holakokhan (663-654 AH)
The coins discovered from Holako in Zolfabad (Table 1) have the same design and writing. On the coin in decorative Kufic script inside the pearl circular frame is written “The Great Law of Hulagu Ilkhanum al-Mu’azzam”, and in the margin, based on similar samoles, it is written “Haza al-Darham” and contains the name of the mint and the year multiplied by the Kufic script inside the circular box. The text “La ilaha illa Allah wahada lashrikullah Muhammad Rasoolullah” is written on the back of the coin and inside the circular box. On one of the coins, the word “Allah” is added at the beginning of the inscription.

Coins of Abaghakhan (680-663 AH)
Four types of coins were obtained from Abaqan: The first type of coins are the coins on which the titles and names of the governor that is “Khaqanunarbar Abaqa Deld Kogoluxin” meaning “the coin was minted by Abaqa on behalf of the great house”, is written in the Uyghur script and inside a pearl-shaped circular box. On the back and inside the square box, the phrase “La ilaha illa Allah Muhammad Rasoolullah” is written in Kufic script. And outside the box at the top, mint coin location is written and, on the left, the year and the units digit of the year are given, on the lower part the tens digit and on the right side the hundreds digit of the year is written in Arabic.
The second type are coins on which, in a hexagonal frame with the Gereh design, the words “Qaan al-Adil” are written and the back of the coin is the same as coins type 1.
The third type is such that the phrase “Qaan al-Azam Abaqa Ilkhan al-Mu’azzam” is written on the coin and in the center of it inside a circular pearl frame. And in the margin on the coin, based on similar examples, the phrase “Hazal Derham”, the name of the mint and the year multiplied by the Kufic script are written inside the circular box. On the back of the coin in the center, inside the circle, the phrase “Lel Molk, La ilaha illa Allah Muhammad Rasoolullah Sallal lah Alayhe vas alam “ is written and in the margin inside the circular pearl frame a part of verse 26 of Surah Al-Imran is written. 
In the fourth type of coins, based on coin 73-A in the book of Ilkhans, on the coin and inside the circular box of pearls, the phrase “Qaan al-Azam Abaqa Ilkhan al-Mu’azzam, rival of Umm Khaldullah Malik Homa” is written. ]n the margin of the coin, the phrase Bismillaha and also, the type of coin, year and the place of minting is mentioned. On the back of the coin, inside the circular box, the phrase “La ilaha illa Allah ova Wahda Laashrikullahu Salah Allahu alayhi wa sallam.”  Is written, and the verse 33 of Surah Tawbah was in the margin. 

Coins of Sultan Ahmad Takudar (683-680 AH)
Only one coin was obtained from Ahmad Takudar in Zolfabad. The titles and name of Ahmad Takudar “Khaqano Narbar Ahmadun Deldekgoluxin” are written in the Uyghur script on the coin. and on the back of the coin, it is like the first type of Abaqa coins, and the date of minting, 681 AH, is engraved on the margin.

Scrap Coins
Five scrap coins were found from the coins discovered in Zolfabad area, of which one belonged to Hulakukhan and the other four pieces could not be read, and they were traded simply by weighing. Scrap coins were used in the past for two reasons: One is the transaction with weight, which is a certain amount to get the exact weight and a coin must be added to it to get the exact weight, and the second is the daily transaction for goods that are worth less than one dinar or dirham (Quchani, 2004: 89).

Conclusion
By conducting archaeological research in Zolfabad, valuable historical and cultural documents, including coins, architecture, and pottery, were obtained, which marked a part of the history of this region in the Ilkhani period. Like most coins of the Ilkhani period, these coins were dirham and made of silver; they were also the type of coins of the first and second periods of the Ilkhani period. In the first period, coins under the influence of pre-patriarchal coins and under the influence of rich Islamic culture used Islamic expressions to mint their coins in Kufic script. In the second period, the effects of Mongolian culture on coins increased. During this period, in addition to using Islamic expressions in Kufic script on the back of the coin, they wrote their titles and names in the official Mongolian language, the Uyghur language, on the coin. Coins show that Zulfabad existed from the beginning of the Ilkhani period and expanded and flourished during this period. The study of discovered coins shows that Zulfabad has been prosperous since the time of the first Ilkhani governor, Holaku, in the early second half of the seventh century AH. Most of the studied coins belong to the reign of Abaqa Khan (663-680 AH), the son of Holako, who are often minted in Tabriz. In addition to the coins, historical texts have also confirmed the presence of Abaqa in the Farahan region. Therefore, Zulfabad was more important in the Abaqa period and later lost its importance. Only one coin was obtained from Ahmad Takudar, and no coins were obtained from the governors after Takudar. Discovered coins show important documents related to the prosperity and historical, cultural, economic geography of Zolfaabad. Coins related to Abaghakhan by multiplying the commercial and political importance of Zolfaabad. In the coins related to Abagakhan, by minting in different regions, the importance and commercial and political prestige of Zolfabad in the era of Ilkhans and especially during the government of this governor is shown. According to the studies carried out from this period, the coin of Zulfabadabad has not been mentioned in numismatic sources and books. For this reason, it can be considered that during this period, especially after the Abaqa Khan period, Zolfabad was less important than other cities of this period in which coins were minted and they are mentioned a lot in historical texts, and it has not been as big as big cities.

Abstract
The historical city of Ujan, located in in East Azerbaijan northwest Iran, has been one of the most important cities of the Ilkhanid dynasty (1256 to 1335 AD). A number of coins were found during the excavation and study of the site by Tehran University’s Archaeological Board in 2017-2020. In this article, 13 coins have been analyzed and reported. The coins were cleaned as much as possible so that the inscriptions and designs were examined and read, whose results are presented in this paper. All of the 13 coins are minted in the styles attributed to the Abu Sa’id period, the last powerful Mongol Ilkhanid ruler born in Ujan. Based on elemental analysis, most coins are copper. Two of them are made of bronze alloy (copper-tin) and the other is made of brass alloy (copper-zinc). The use of lead has been reported in the composition of all alloyed coins. All the coins unearthed from Ujan excavations have been minted in the city of Tabriz. This is probably due to the commercial and economic importance of Tabriz in the Ilkhanid period, because no evidence of minting coins has been found or reported in the Ujan area so far. The analyses of the coins are indicative of important historical, cultural and political facts about the Ilkhanid dynasty.
Keywords: Ujan, Ilkhanid Period, Alloy, Mint, Ujan Coins.

Introduction
Ujan, located 38 km east of Tabriz, was an important city during the Ilkhanid period, serving as a summer residence for the royal family.  It was rebuilt during the Ghazan Khan Ilkhanid period but lost its importance due to earthquakes and wars. Ujan is an example of an Ilkhanid city with Islamic architecture and urban planning (Velayati et al. 2020).
Coins from Abu Sa’id, were found in Ujan and minted in Soltanieh and Tabriz. In archaeological studies, coins indicate civilization, prosperity, and decline of a territory or monarchy. The study of coins can provide insights into nations’ pasts, as well as their artistic, religious, political, and social development (Sarafrazi 2010). Ilkhanid coins are categorized into three groups: (1) early Ilkhanid period with Quranic verses and no Uighur inscriptions, (2) period of stability with Uighur inscriptions and Mongolian titles, and (3) time of Oljaitu with Persian inscriptions including Islamic testimonies, Shiite mottos, and names of Rashidin Khalifs (Avarzamani & Sarfaraz 2009).

Identification of Ilkhanid City of Ujan Based on Archaeological Finds
The Mongols’ recorded history dates back to the late 12th and early 13th centuries AD, with information from “the mysterious history of the Mongols” and Persian and Chinese records (Bosworth,1988:243). The Ilkhanid khans was elected in Qoriltay, with Maragheh, Ujan, Tabriz, and Soltanieh as capitals(Atwood 2004: 231, 233). After four seasons of study, the University of Tehran’s Archeology department discovered the historical city of Ujan, located 38 km east of Tabriz, north of Sahand Mountains, East Azerbaijan. Figure 1 shows the historical map of Ujan City (Velayati, 2016).

Historical Context of Ujan
The name of Ujan was first mentioned in the book “Masalak-al-Mamalak Istakhri” and later by other Arab geographers. In 698 AH, Ilkhan ordered the construction of the Islamic city, which was built quickly with bazaars, baths, and land divided among his relatives. Ghazan Khan rebuilt a mansion in Ujan and called it the city of Islam. Many events occurred in Ujan between 740 to 806 AH, including Amir Teymour resting in the Ghazani Palace. An Ottoman tourist reported that Ujan was once a large city but was destroyed during Holakokhan’s reign and people migrated to Tabriz. Ghazan Khan later repaired the castle of the city.

Ujan Coins
Studying the chemical composition of coins offers valuable insights into various aspects including politics, society, economics, and production methods. The origins of raw materials in different periods can indicate religion, art, culture, traditions, or architecture (Fierascu et al., 2009). Numerous coins were excavated from the historical city of Ujan and a comprehensive analysis was conducted on thirteen selected coins after thorough cleaning to ensure precise results (Figure 2).

Method 
In this study, 13 coins were imaged using Rigaku’s Radioflex-100CSB X-ray radiographic method to examine the metal core and legible motifs and inscriptions. After cleansing, the coins were imaged using a Leika / Wild M8 stereo microscope. A small part of the coins was cleaned and imaged using a FEI ESEM QUANTA 200 microscope to study the alloy composition. Elemental analysis was performed by the EDAX EDS Silicon Drift 2017 detector connected to the microscope.

Results and Discussion
The results of the elemental analysis of Ujan coins in Table 1 show that the base metal for making all coins is copper and a large number of samples have the same composition with small amounts of lead.
The thickness and lead content of coins affect their X-ray images (Figure 3). Coins with higher lead content and thickness emit fewer X-rays. The uniform distribution of lead particles in the metal matrix creates a distinction between the background and lead globules in X-ray images. This suggests that Ujan coins were cast horizontally using an open mold. Most coins have low amounts of lead, which is likely an impurity in the metal composition, associated with tin and sulfur. The lead impurities may be related to the smelting and extraction method used to mint the coins.

Inscription Reading and Minting Analysis  
Ilkhanid coins are divided into three periods based on their inscriptions, representing the cultural attitudes of Ilkhans. In the early years, they incorporated aspects of Iranian culture onto their coins, possibly influenced by advisors like Khajeh Nasir al-Din Toosi. In the second period, some Ilkhans tried to embrace their Mongolian heritage by minting coins in Uyghur script, but this failed when Al-Jaito converted to Islam and developed Islamic and Iranian culture (Yar Ahmadi, 2010: 40). Mongolian culture was marginalized, and only a few political dissidents used the second method of minting coins.
The analysis showed that corrosion and previous interventions have caused the disappearance or distortion of designs and inscriptions on some coins. Only some coins were examined and read after clearing based on evidence in X-ray radiographic images. Analysis of coins in this study indicates that they belonged to the period of Abu Sa’id, the last and greatest Ilkhan king. During his reign, coins did not follow a special formal pattern, but had limited use of geometrical and non-geometrical patterns with the king’s name, Islamic testimonies, and the name of Rashidun Khaliphs. Lion and sun motifs were prevalent, rooted in Roman Seljuq coin minting. Five, six or seven-pointed stars appeared on coins, possibly imitated from Seljuqs. Abu Sa’id also used Mihrab (altar) motif with Quranic verses on his coins (Salehi 2014: 61).
Coin UJ-01 features several motifs on one side, with the inscription “La ilaha illa Allah Muhammad Rasoolullah” on the other (Figure 4). Coin UJ-06 has an engraving depicting a rider racing on horseback, in the style of Ilkhani coins, with the phrase “La ilaha illa Allah Muhammad Rasoolullah” inscribed along the edge (Figure 5). Coin UJ-07 is well-preserved, with the ruler’s name written as “Al-Sultan Azam Abu Sa’id Bahador Khan Khaldullah Malika” and the mint name as “Tabriz Mint”. Inside a six-pointed star are the names of Rashidun Khaliphs and Hazrat Ali (AS), representing Abu Sa’id’s Sunni faith. Outside the star is the inscription “La ilaha illa Allah Muhammad Rasoolullah” (Figure 6).
During the Ilkhanid period, mints had a lot of freedom in choosing and writing inscriptions on coins, as long as they remained loyal to the Ilkhanid system and its religious policies. This allowed each sultan or ruler to change the coins according to their own taste. For example, in Amol, coins were minted with the names of the Twelve Imams even during the Timurid period. Studies show that during the time of Abu Sa’id, nearly a hundred cities and districts minted coins in his name. However, it seems that Ujan did not have a mint, possibly due to its proximity to Tabriz. Further excavation may reveal coins minted in Ujan.

Conclusion
Ujan is a city of great economic importance due to its location on the Silk Road and its role in trade. Historical sources suggest the city had many caravanserais and economic prosperity. Coins minted in Ujan, mostly from the period of Sultan Abu Sa’id Bahador Khan Ilkhani, have been found. In this research, 13 coins were examined, 10 made of copper and 3 of copper alloys. The copper used in minting is associated with lead, with uniform distribution of lead particles in the metal matrix of all Ujan coins. The horizontal minting method was used in casting alloys. Many coins have corroded or distorted designs and inscriptions, but three (UJ-01, UJ-06, and UJ-07) have almost complete Islamic inscriptions and designs in the style of Ilkhanoid coins.
The examinations show that during the early Ilkhanid period, rulers used religious inscriptions in minting coins to propagate their ideology and gain legitimacy among the people. The use of Quranic verses and inscriptions on coins from this period suggests that the Mongols, who lacked religious legitimacy to rule Islamic lands, sought to attribute their ruling to divine destiny by circulating coins among ordinary people.

Abstract
This article discusses the structural analysis of ancient mortars used in Ojai’s Castle, which belongs to the Ilkhanid period in Bostanabad County, East Azerbaijan Province. Various methods, including field studies for documentation, sampling, and laboratory analysis using X-ray diffraction (XRD) and X-ray fluorescence (XRF), were utilized to investigate the structural and physicochemical properties of the ancient mortars. For this purpose, ten mortar samples were collected from different sections of the outer walls of the castle, which were excavated in the past five years, and their dominant phases and compositions were identified using XRD and XRF. The results show that the composition of the mortars used in the castle is significantly similar. Contrary to existing assumptions based on the use of lime-based mortars in cold regions and stone structures, the mortars in Ojan Castle are composed of gypsum and quartz-based high-purity gypsum mortars. These mortars were used for structural reinforcement and, especially, for enhancing their compressive strength. Based on these findings, this study can serve as a reference for future research on the structural analysis of ancient mortars to restore the castle.
Keywords: Characterization, Seljuks-Ilkhanid, Ojan Castle, Mortar, XRD, XRF.

Introduction
Historical architecture exemplifies the dynamic progression and development of knowledge, structure, recognition, and production of diverse materials. Mortars, as significant architectural elements, play a crucial role in this evolution. Remarkably, numerous mortars have retained their structural attributes for centuries. These historical mortars represent cultural accomplishments, exhibiting distinct properties influenced by raw materials, technological methods, and their manufacturing and utilization processes. The analysis of historical mortar’s composition serves as a valuable tool in understanding the construction techniques and technological advancements employed in the past. By studying the structure, composition, and processing methods of traditional mortars, we can make informed decisions regarding their conservation, restoration, reproduction, and identification of potentially damaging factors in historical buildings. Furthermore, mineralogical and chemical analysis of mortars provides essential insights into their setting characteristics, mineral grading, and compound quantities, offering a comprehensive understanding of their properties. Concerning the specific topic of this research, which is related to the historical and cultural mortars of the Seljuk-Ilkhanid era we can say undoubtedly, the Ilkhanid era can be considered one of the brilliant periods in the history of urban planning in Iran and another beginning in the emergence of a new style in creating and developing urban spaces. This style, which is known as the “Azeri style”, hastened the creation of royal cities such as Ghazaniyeh and Soltanieh and the strategic mother city of Tabriz, which is the manifestation of the ideals and urban planning ideas of the Mughal Ilkhanid. It has remained unstudied until today. In this research, the structural analysis and identification of the mortar composition of the historical castle of Ojan (figure1-3), related to the Seljuk-Ilkhanate period, will be examined and studied. Until now, five seasons of scientific archeological excavations have been carried out in the historical castle of Ojan from 2018 to 2022, and the results show remarkable stone architecture and architectural decoration such as Muqarnas made by gypsum, tiles, shaped stones, and various objects. Belongings include copper coins, pieces of pottery from the Seljuk-Ilkhanate period, glass, metal nails, etc. (figure4-7 & table 1) 
The most important research questions regarding the mortars used in Ojan Castle are: 1. What types of mortars are present in Ojan Ilkhanate castle? 2. What are the fundamental characteristics of the mortar used in Ojan Castle? The research methodology for this study consists of three main components:  1. Gathering documentary information through library studies. 2. Conducted field studies, including sampling from the historic Ojan Castle and documenting the current condition of the site to understand the nature of the building under investigation. 3. Performed laboratory studies, specifically analyzing samples taken from the outer wall of the castle. This analysis includes structural analysis and qualitative examination of mortar materials.

Materials and Methods
In this study, after examining the explored sections of the Ojan castle, mapping of the structure was carried out. Based on the current condition of the walls and the materials used in the construction (Fig. 8), 10 random representative samples were taken from different sections of the castle, including the outer parts of the main walls and the areas between the main materials. The samples were selected from different parts of the walls to ensure sufficient dispersion. The sampling method involved separating layers from both intact and deteriorated sections. Fig. 9 and indicates the locations where the samples were taken. Based on field observations, the mortar layers, especially in shallower and more exposed areas, had weak and powdery structural conditions. However, at depths greater than 20mm from the wall surface, the mortar exhibited better strength compared to the surface layers. The color of the mortar was mostly white, with some areas having a slight grayish tint, and no traces of plant remains or other components were observed. In the next stage, images and visual information related to each sample were recorded on-site. Descriptions of the visual characteristics of the samples, along with images and sampling locations, were collected and documented in Table 2. All samples were powdered and passed through a 200-mesh sieve. They were then barcoded and sent to the laboratory for XRF (table 3, 4, figure10) and XRD (table 5, Fig. 11) analysis. The samples were barcoded using the following format: “Ojan Castle, 2020 (OC20), Tranche number (T), Sample code (S)”. For example, a sample would be labeled OC20-T16S01.

Discussion 
With the aim of structural analysis of the mortar used in the stone walls of Ojan Castle belonging to the Seljuk-Ilkhanate historical period in Bostanabad city, 10 samples of mortar were selected from different parts of the outer walls. Based on the results of the experiments (XRD, XRF), the use of mortar with the leading and dominant phase of gypsum is used in all samples, and also all types of phases with silicate structure and phases in the soil can be seen in all samples. To construct this mortar, high-purity gypsum and sand were used. Approximately %8 of the mortar composition consisted of other components, mainly soil elements such as Muscovite, Albite, Salts, etc. The presence of these materials and phases is natural due to the inherent porosity of gypsum mortar and the fact that this architectural structure has been buried in the soil for several centuries.

Conclusion 
The use of semi-fired, semi-pounded gypsum, with the addition of sand as an intermediate mortar between stones, as well as for pointing in various sections of the outer walls of Ojan Castle, indicates the use of processed gypsum mortar in cold regions such as Bostanabad in the northwest of the country. As we know, in the field of conservation and restoration of historical architecture, the use of authentic materials that correspond to the original substance is crucial for preserving the authenticity, historical value, and cultural significance of ancient artifacts.
Based on this principle, the use of traditionally processed gypsum for constructing traditional mortar in the conservation of this ancient site can be considered significant in terms of maintaining authenticity. Considering recent seasons of excavation and access inside the castle, conducting similar tests on samples of interior plaster can reveal the differences between the mortars used on the outer and inner surfaces. This information can provide insights for proposing restoration and conservation procedures for the site.

The historical fortress of Aq-Qalih, a large and little-known structure in the Juvayn Plain of northern Khorasan, is tentatively attributed to the Mongol Ilkhanid period based on limited prior studies. However, extant Ilkhanid -period documents offer no confirmation of its existence. Therefore, the hypothesis of Ilkhanid construction relies solely on archaeological evidence and the dated inscription of the Aq-Qalih Mosque. This research seeks to establish the significance of Aq-Qalih as a midway settlement along Ilkhanid travel routes in northern Khorasan, utilizing historical documents and GIS analysis. Further, by comparing Aq-Qalih’s structure with contemporaneous structures in Mongol-influenced regions of China and Iran, this study assesses the hypothesis of Ilkhanid construction. The findings indicate Aq-Qalih’s strategic location along major Ilkhanid travel routes, with the Ilkhans’ and their successors’ annual visits increasing the likelihood of a midway settlement. Moreover, structural comparisons with Chinese examples like Shangdu, Daidu, and Yingchang, as well as Sultaniyya in Iran, reveal significant similarities, bolstering the hypothesis of Ilkhanid-era construction.

Abstract
An archaeological survey was carried out in 2019 with the aim of identifying and investigating the Ilkhanate period on the banks of the Aras River in East Azerbaijan province. The present study focused on the study of the large, wide, mountainous and impassable gates called “Sham Valley”, which was formed by the confluence of two major rivers of the Aras with Aqchay, which extends near the city of Khoy and was important in the field of trade relations and culture. The strategic and geopolitical position of the region with the surrounding regions such as the Caucasus, Turkey and Central Asia, as well as its geoeconomic position as a corridor of communication corridors led to many cultures and civilizations from the second millennium BC to later epochs. Alternating in this area. In other words, the main factor for the emergence of these ancient settlements is the location of the trade routes, the easy inter-regional and supra-regional communication, especially during the Mongolian Ilkhanate period, which played an important role in the development of cultures in the Sham valley. On the other hand, due to the religious importance of this region during the Mongolian Ilkhanate period, based on its foreign policy and the existence of important churches such as the church of Saint Stepanos Monastery, the Qarah Church and Zur Zur Church, which are known in the world and in whose case there are no reports or documents, there is no archaeological activity; therefore, a careful study of this area, as well as the study of the ceramics obtained from these areas, has provided useful information about pottery technology and the social structure of the area in different cultural periods, especially the Ilkhanate period.
Keywords: Northwest Iran, Jolfa, Sham Valley, Ilkhanid Pottery, Petrography.

Introduction
As a result of the study, 53 ancient sites from prehistory to Islamic times have been identified and recorded; areas such as the Naneh Maryam Cemetery and the Chupan Church are the most important. In these areas a significant number of Middle Islamic centuries ceramic pieces were carved in simple glazed form. It is important to identify the constituents of each pottery, to determine the difference in composition and constituents between the samples, to determine the percentage of each constituent, to determine the baking temperature of the pottery based on the available minerals, and finally to archaeologically study its origin and understand the social structure of the area. Knowledge of the pottery’s components can provide us with useful information about the geographical origin of pottery in the region and its consumers.

Materials and Methods
Thin-section petrography is one of the common and widely used methods in geology and archaeology. This method is employed to examine a broad range of materials such as rocks, minerals, ceramics, slag, bricks, and plaster (a mixture of lime and gypsum). In this technique, an extremely thin section of the rock or ceramic object under study is prepared. This section is thin enough to allow light to pass through it. Then, by placing it under a polarizing microscope, the minerals present can be analyzed. Since minerals exhibit different properties and colors under polarized light, petrography specialists can distinguish them from one another; thus, it is possible to identify the types of minerals, their characteristics, shapes, and sizes in rock or ceramic samples (Ellis, 2000). Moreover, ceramic petrography provides valuable information regarding the technical characteristics of ceramics, such as whether the vessels are wheel-thrown or handmade, and the additives incorporated into the ceramic paste (temper). These tempering materials typically include fragments of igneous rocks, siliceous particles, and silt and clay components. All plant-based and organic materials in ceramics are eliminated at temperatures of approximately 200 to 250 degrees Celsius, leaving only their voids behind (Mousavi-Faghih, 2018).
For the microscopic studies of ceramics obtained from the Sham valley survey, a James Swift model polarizing binocular microscope was used. The magnification applied in this study was 4X. To facilitate the presentation and analysis of results, the petrographic data were organized in a table. The first row of the table lists the components constituting the ceramics, and the first column provides the name and number of each ceramic sample separately. The presence of each component or mineral in the sample is indicated by an asterisk (*), while its absence is marked by a dash (–). If the abundance is minor or trace, it is denoted by (tr). The selected samples for this study come from two sites: the Naneh Maryam cemetery area (code C.042) and the Chopan Church area (code C.053). Ceramics consist of two main parts: the paste (matrix) and the tempering materials. In ceramic petrography studies, a significant focus is given to the additives mixed into the paste. Archaeologists typically consider components larger than 0.1 millimeters as temper or inclusions. In the study of ceramic samples from the Darreh Sham sites, the petrographic method was employed to identify the components and compositions present in the ceramic paste.

Conclusion
Since the Sham Valley in northwestern Iran has been considered on the basis of texts and travelogues since the early Ilkhanate period, there is a need to inform the patriarchs about the use of pottery from the Middle Islamic period and its production. Accordingly, petrographic studies were carried out on 12 pieces of pottery from the two sites of the Neneh Maryam cemetery and the Chupan church to determine the place of production of these ceramics. On the basis of the available samples and on the basis of the analyses carried out, it was found that the composition of all the pottery studied was related to the Jolfa area and the river sediments and alluvial deposits of the Aras river, as well as seasonal and local rivers. With regard to the baking temperature of the pottery, with the exception of the site of the Shepherd Church, where all the potteries studied had no calcite and tolerated temperatures above 800 degrees Celsius, potteries from other areas tolerated temperatures below or close to 800 degrees Celsius. Two categories of inclusion or temper are observed in the composition of the paste. One technique was used in the production of all glazed ceramics. In this way, a layer of glaze can be seen on the outer surface of the sample and, depending on the desired color, a layer of metal oxide can be found underneath. Underneath the glaze layer is a porcelain layer (a mixture of fine-grained quartz and white clay), which lies directly on the clay body. Furthermore, based on the composition and petro fabric of the examined ceramic samples from this area, it can be concluded that the ceramics are almost identical and similar in composition and origin.