Abstract
The landscape formed by the holy places of the pilgrimage cities is considered a central element in recognizing their physical and semantic indicators. These landscapes unite their affiliated religious rituals and ceremonies in a useful framework while developing an integrated whole in temporal and spatial aspects. The spirit of these landscapes is the human soul. Therefore, what causes disruption and chaos in this relationship disrupts the authenticity of these holy places and the integration of their immediate fabrics and will have undeniable negative effects on the pilgrimage. Since the residents have always considered these spaces, pilgrims, and even tourists, their written and illustrated documents can be examined to represent the subjective and objective aspects of the mentioned landscapes. In this regard, by raising the question, what aspects have the physical and semantic structure of the stated landscapes included throughout the past ages? The current research aimed to find the apparent and latent aspects of this subject to represent the central features of the landscape of the pilgrimage cities of Shiite religion and the role of their holy shrines. To this end, the derivation approach was selected based on inferential-historical and thematic analysis methods, and the texts and images of 29 travelogues reported in the interval of 6th to 14th AH were studied. The findings indicate that as symbols and indications of the pilgrimage city and individual and unique in their surrounding area while having an integrated cohesion in the natural context of the city, the stated places arranged the landscape in the form of a united complex, including all the relations, events, and its related local customs and rituals. The result shows that the sacred landscape of these places was a semantic network and a series of tangible and intangible values and elements requiring increasing attention to conserve their visual sanctity zone and review the current plans and measures. 
Keywords: Sacred Place, Ritual Landscape, Pilgrimage Landscape, Sacred Landscape, Visual Sanctity Zone.

Introduction
Religious landscapes reflect ritual beliefs and thoughts, and the sacred landscape of a pilgrimage city is considered its inseparable element. The sacred places create privileging landscapes in the urban landscape and, as a known indication, contribute to determining the cultural changes of their related historical-geographical fabrics. However, nowadays, claiming the uniqueness of these places due to having prominent spiritual values and deep religious roots in the related culture and religion, the visual sanctity zone of these cultural properties has faced numerous irregularities and disorders. The conservation of the visual sanctity and the landscapes formed by these places will significantly affect the organization of the mental image of their audiences to recognize them besides its significant role in protecting the authenticity and identity of its affiliated cities. Thus, according to the stated necessity, by raising the question, what aspects have the stated landscapes included in the interval of 6th AH to the early 14th AH? the current research aims to represent the central and influential indicators in the structure of the scared landscapes of the Shiite pilgrimage cities through which it can obtain rethinking and developing the practical principles in the plans.
It is noteworthy that the main focus of any previous research was not on the sacred landscape of the famous pilgrimage cities of Shiite religion, and the current study analyzed the narrations of the travelogues from a new perspective. Since the current research had a qualitative-interpretive paradigm based on the analytical induction and required analyzing the text and illustrated data, the applied method was the historical-inferential and thematic analysis method.

Discussion
A landscape can include the cultural history of a place with legibility capability and message, and since the effect of the belief insights and religious beliefs is obvious thereon, it is considered a religious landscape. Primarily, this landscape includes all the cultural and social activities in its related religious area, and then, it is considered an area of the civil and structural territory of a city. Beliefs related to the spaces formed by the previous two areas, the scale and how it is related to a particular place, a region, or the integrity of a city according to the worldview system that governs it, are manifested and in concepts and titles such as “ritual landscape”, The “pilgrimage landscape” and the “sacred landscape.”
A sacred landscape of a pilgrimage city cannot be perceived correctly, disregarding how the sacred places play a role in its prospect. In other words, the indications of the spatial separation between the holy shrines and their surrounding and external spaces are considered the elements of the sacred landscape. For instance, in Khorasan Travelogue, while mentioning a place in the suburb of Mashhad called “Tappeh Salam”, Houtum-Schindler states that “Mashhad city with its sacred dome of Imam can be seen from this hill”.
Thus, the observation, imagination, and even thinking about how these landscapes were created varies based on people’s worldviews.
Considering the abovementioned and based on the narrations recorded by the travelers, it can be deduced that the sacred landscape was one of the central bases of travel writers’ subjective structure map so that it began from the historical core of the city, which included the shrine and its surrounding areas and extended to the suburb. Their first descriptions before reaching the entrance of the city were the description and explanation of a landscape that indicated the religious and pilgrimage identity of that city, and can be divided into two main groups as follows:
1. Representing the visible and tangible structures of the holy shrines and their immediate surroundings,
2. Expressing the intangible and latent aspects of their affiliated landscapes. 
Others indicate the importance of a sacred place as a focal landmark and valuable element of the pilgrimage city that all the visual attention led to that. The integration with the natural elements is one of the cases that extended to these places’ core and internal zones.
The extracted propositions indicate that the interaction of the religious values, natural context, and the residential fabric neighboring the holy shrines with a network of the cultural systems, such as pilgrimage behaviors, local beliefs, and customs, human interactions, Etc., formed an integrated network of communications besides the sacred place as the central core the results of which was the formation of the integrated sacred landscape in the physical structure of the pilgrimage city.

Conclusion
The obtained result shows that the sacred landscapes of the stated holy places included a perfect and homogenous complex in the aesthetics background role and displayed a multifaceted manifestation for the viewers’ thought and perceptions like a communicative-social system. In other words, these scenes are a manifestation of the coexistence and synonymy of structural-semantic elements in the observer’s mind so that the hole formed in their dependent context represents the importance of the quiddity of the holy shrines.
Therefore, the values of the sacred landscape and its related meaning were entirely dependent on the cultural aspect of a context, which has been integrated with traditions, rituals, and beliefs over time. It is related to a relationship between the human, sacred place, and immediate environment. These landscapes were related to the sense of a metaphysical presence and lived through the religious symbols and rituals, such as pilgrimage, because the feelings experienced by the pilgrims and viewers, such as travel writers in the current research, were under the influence of a set of features of the sacred shrine. The high visual quality that integrated the sense of place and sense of sanctity zone surprisingly in the audience is proved by the high visual quality that integrated the sense of place and sense of sanctity zone. Therefore, it can be concluded that these landscapes indicate the attributes, context, and background of the holy shrines. Thus, one cannot disregard the two-way and inseparable relationship between two tangible and intangible cases linked with their related landscapes in today’s development plans of these places.