نشریه پیام باستان شناس
پیاپی 21 (بهار و تابستان 1393)

This article speculates the categorization of different way of approach to understanding of Archaeology as an academic discipline or as a body of scientific methods of research with its own cognitive or epistemological possibilities and inadequacies. But this proposed categorization as any theoretical or logical categorization produces its own conventional character. One area of approaching to understand archaeology is very primary and immediate has disciplinary quality. The second category of approaching to understand archaeology is interdisciplinary and historical approach or sociological as well as anthropological approach to represent archaeology comparatively among different academics discipline or sciences. The third category of approaching to understand the nature of archaeology as a discipline or as a body of scientific research has extraarchaeological and secondary or theoretical as well as philosophical quality. Philosophy of archaeology belongs to this area of extra-archaeological category of approach to understanding the nature of archaeology.

In this article the authors have studied, compared, analyzed and identified the species of gathered finds during archaeological surveys of Kool Khazine. This site is located on the south of Abdanan Township (one of the townships of Ilam province) and adjoining of Khozestan plain. Kool Khazine comprises cultural deposits of different periods. The first cultural period that formed at this site, belong to prehistoric period, that determining of it exact chronology is difficult, because of limited finds. Until again, settlement is forming at Kool Khazine in Susa IVA period and in this manner, settlement continued for almost one millennium and finally, came to end in end of middle Elamite I period. In fact this site in addition to prehistoric period, comprise cultural deposits of this periods: Susa IVA, V, VI and VII. It seems that recent periods continued successively.

Favorable geographical situation is the one of main factors in the formation of archaeological sites in the sections of Zaqe and Bayranvand of Lorestan province during the different periods of Bronze Age and Iron Age. These settlements have made Intra-regional and inter-regional cultural, social and economic exchanges together and with other adjacent settlements through the road from north to south (Susa - Hegmataneh) and its other branches. Based on the location of sites to the roads in each period of the Bronze Age and Iron Age and based on GIS spatial analysis and the roads maps and the distribution of sites, four groupings were obtained: Archaeological sites in the routes of intra- regional roads, Archaeological sites on the margin of inter- regional roads, Archaeological sites on the route of regional main roads, and Archaeological sites on the route of regional minor roads. In this article we have concentrated our attention on Interactions between the roads and sites of the region.

Tarom-e Olya is a Valley in north of Zanjan province and Qezel-Ozan river flows through it. Alborz mountain range in Parallel with the east-west direction is limited. In this survey may were using very few archaeological researches and new studies for making a new scenery of the region's cultural statuses in different periods presented and can by analyzing of this project data, determined regional and between regionals of communications and interactions cultures in this area. For this purpose, Abbar and Darram were studied in central brough of Tarom-e-Olya city. During this survey, 39 sites were introduced, record and identified. According to this Survey documents, we can see lots of Iron Age sites (16 cases), and historical period (12 cases), and watch the development of quantitative and qualitative settlements of the area from the second millennium BC. To the first half of the first millennium AD.Due to the large number of sites and cultural materials (19 cases), it seems this prosperity to have continued in different periods of Islamic era.

Northwest Iran played an important role in cultural, economic, and political exchanges with the surrounding lands in the first millennium BC. Given the importance of the area, there are many uncertainties in understanding the cultural features and interactions of the region, particularly during the Achaemenid and Parthian periods. It may contribute greatly to clarifying ambiguities through more archaeological introduction and analysis of old and new cultural findings. Ghonagh Ghiran castle is one of the rare Achaemenid sites in the Ardebil province. This castle is the largest site container painted triangle ware belonging to the Achaemenid period in the Ardabil Plain, which was not surveyed and excavated yet. This site was been surveyed with systematic sampling methods and then documentation and analysis of cultural materials. It was our aim that studies 25 percent of the cultural data of all operations of the castle surface. For as much as our main aim was to identify characteristics of painted triangle ware in this project, then potteries classification and samples selection, we studied, evaluated, and compared them with potteries of other sites both inside and outside of Iran. It has found species of Ardebil styles pottery and shards with green glaze belonged to the Seljuk period too, which it is indicate settlement continuity in this site. According to the considerable characteristics of defensive architecture, and environmental and topographic conditions of Ghonagh Ghiran Castle, undoubtedly, it has had a political and important status in the region.

In art of Iran, symbolic signs and mythical concepts has been an effective way to transfer rituals and religious insight of Iranian people. One of the most important and frequency symbol sign which can be seen from prehistoric to end of historic are zoomorphic pattern. In Sassanid era, the artists were so concerned on animal motives that its reflection can be seen on Art works. So, the main aim in this article is analyzing of these designs and symbol and significant of their motives. This goal is pursued by answering the following questions: 1) what concept is reflect by each animals? 2) What 
relation between Sassanid Zoroastrian religions with the engravings of animals? In this representation, Archeological discovering includes relief, Metal work and textile (84 samples) were review in frequency chart and besides searching, and using the top and old textbooks of this period had been a way for getting complete result. The result show, in sassanian art like other cultures, symbol of animals has a specific meaning that the main of them have derived from the concepts of religion, mythical, astronomical and are also has been reflection of the Sassanid royal ideology.

The entrance spaces are belonged to the main parts of every architectural construct. Entrances in caravanserais are constituted from several parts; some of them are included as: 1- High porch 2-Threshold 3- Vestibule. Entrances spaces have been built at the middle of one of the building fronts or along with the main Iwan with a Symmetrical design. All these have been built securely in a way that to be enforced enough to watch and control the goings and comings of the caravans and goods. The entrances spaces of the Safavid caravanserais in Khorasan often tend to south and east. The porches of such caravanserais often have been built to suggest the great glory, grandeur and beauty of the whole building, and a few of them have been built more ahead to the building. More than ninety percent of these caravanserais in the main roads especially in the road of great Khorasan have alcove. To build such numerous caravanserais has economic, religious, and many other causes. The entrances spaces in these caravanserais are generally are divided into two categories: first, simple entrances flushed with façade in a way that cannot be distinguished from far distances. Second, the entrances more ahead of building façade and are completely distinguished from the façade building.

The word of colour has two meaning: real and metonymy. The usage of the word “colour” in metonymic and allegoric concepts causes the increase of this word’s comment. It is used in the folklore as stories, expressions and legends. In this research, the word “colour” is being studied in three chapters (27, 28, and 29) of the third book of Dinkard in the combination of “the colour of time” and “the colour of “Erān-šahr”. These three chapters are the complicated philosophical texts in the middle Persian and are referenced to its transcribed text and its Persian translation. At the end, we find that the author of the third book of Dinkard had used this word in its symbolic meaning. So the text becomes attractive to the readers.