نشریه پژوهش های باستان شناسی ایران
پیاپی 20 (بهار 1398)

After excavation at the Tell Hassuna in 1945, this site was known as a initial village of Mesopotamia. At the first time this culture have been found in the northern mesopotamia and then in other places such as Turkey and north western Iran. At the beginning of level II Hassuna, new thick pottery has been found. This culture has also characteristic streaky assemblages such as pottery so called “Husking Tray Ware” that belong to transitional Chalcolithic period in Mesopotamia. Husking Tray appear for the first time in level II, but the more evidenes from Yarim Tepe I and earlier sites indicates that Husking Trays are part of the archaic Hassuna and pre-Hassuna as well as the standard Hassuna assemblages. Recent excavation at Haji-nabi by Gile Stein introduced kind of thick and incised pottery same as Husking Tray wares. So we Can undrestand the similarities in terms of application of these potteries. With regard to non-decorative characteristics to be considered practical for that, but there are differences in detail how to build them. Therefore it could be that all these groups of pottery related to the larger family of pottery known as Husking Tray, that distribute also in the eastern part of the Central Zagros Region. Husking Tray wares vastly spread in areas outside the Hassuna Culture's borders.This type of pottery occur in all Neolithic level in Mesopotamia but the situation is different in Hamedan Plain. We can see this type of pottery belong to Chalcolithic period in eastern Central Zagros. Here, there are evidences of material cultural influence of Hassuna after 8 Centuries. Nevertheless it hasn’t observed extension of influence in Middle and Western Central Zagros Mountains. This paper in addition to defines probabilistic routes of technical influences of Hassuna in Eastern Central Zagros Region with describing surface data and locating of settlements.

The expansion of socio-economic complexities in Central Plateaue of Iran (CPI) occurred during the transitional and early chalcolithic Periods (5th millennium BCE). Methodology of the present research based on the analysis of pottery data and some other backup and complementary evidences of the 5th millenniume BCE which have been discovered in Qazvin and Tehran Plains’ archaeological surveys, newly added sites’ excavations such as Chahar Boneh and Ebrahim Abad, reexcavations of some prehistoric sites such as Zaghe, Qabrestan and Sialk, and finally, laboratories researches and chronological studies in CPI region. Pottery production which was commonplace in the form of household in the half of the 6th millennium BCE in CPI’s societies, gradually, was specialized due to improving of the pottery production and painting from Sialk I1-3 to Sialk I4-5. The important changes that occurred in this period are included: the increasing of prehistoric sites in Tehran Plain; the producing of counting objects in Zagheh; putting gifts made of non-native raw materials in the graves of Zagheh; the appearance of elegant and red pottery of Cheshmeh Ali in the area of CPI; and production and baking of pottery in advanced furnaces in Tepe Pardis. Most of mentioned evidences certificates on the prevalence of workshop production activities in this period. Some important developments, such as advances in architecture, metalworking and pottery, took place from the early Chalcolithic (Sialk III1-3) to the late Chalcolithic (III6-7b). Also, the evidences of copper ore melting were obtained in Qabrestan and Sialk in this period. The existence of planning and organization in the societies of the 5th millennium BCE in CPI is proven by the use of potter's wheel, the exploitation of advanced pottery furnaces, the decoration of interior and exterior surfaces of potteries with geometric, plant, animal, human and narrative designs, and using characteristics such as proportionality, symmetry, composition and framing are the reasons of the specialized production.

Pottery, as a cultural material, is an important data to access relative chronology and recognition of the period of settlement in any ancient site. Because of the importance of the material, and using the comparative study method 86 pieces of pottery have been compared of the its prehistoric Gach-e Sangi site, in regards to the form and motif.The results of this adaptation indicate that from the viewpoint of the chronology, mentioned settlement in the east of Susiana plain, at first was formed during the sixth millennium BC, in the late middle Susiana period. Secondly, settlement continued in site from the time of formation Susiana to the urbanization. Third, the study and comparison of the stylistic and technical characteristics of the pottery indicate that the site is in contact with other parts of the periphery of Susiana plain.From the viewpoint of the form and motif of the pottery, the pottery of the New Middle Susiana phase, despite the continuity of some types of pottery, show a number of new types has been continued in the Middle of the New Susiana. On the other hand, the stylistic and technical similarities of the pottery in this phase show close relation to central place of Chogha Mish.This is more likely to be the familiarity and relevance of the inhabitants in the Gach-e Sangi with the people the central area of the plain. At the same time with abandonment of Chogha Mish as a major center on the eastern border of the northern central plain of Khuzestan, the trend towards the west of the settlements developed in Susiana plain, the factor of this event is the threat of sediment flood thrusts by the nomads of the Zagros highlands.So the results of comparative studies of Gach-e Sangi pottery, on the other hand, point to,continuity or changes is not only about the change in the technical or stylistic of the pottery tradition, but also reflects socio-economic transformations.

humans, plants, animals and geometric designs. Among them, animal schemes are prominent in terms of abundance, human creativity, artistic and ritual status. Accordingly, The main purpose of the article is to study and introduce animalistic motifs of civilization in the Halilrood ,Jiroft, based on the objects which discovered and obtained from this civilization in light of the theory of Totem, and seeks to response the question: What are meanings the animalistic motifs of the Halilrood (Jiroft) civilization? A totemic study of animalistic motifs in the Halilrood basin creates a new understanding for the audience, and human actors in the Halilrood basin could have approaches from respect for holiness, taboo and fear for the carve of animals on objects. This research covering the field of history, archeology and psychology. Accordingly, the research data was provided with field research and library tools and based on the totemic theory deal with a combination of descriptive-analytical method. The statistical society consisted of 171 vases, 122 vases in Jiroft, "Jiroft; the oldest civilization of the east" (Majidzadeh, 2002), and 49 vases in the "Objects from the Jiroft treasury" (Piran, 2013). As total, 213 items were counted and divisions and study of the motifs also were done. The findings of the research indicate that animal motifs with 47.88% of the total number of motifs constitute the most abundant patterns in the Helilrood basin civilization, and in the next category geometric motifs with 20.65% and plant motifs with 12.67% Percentage were placed. Man-made patterns - animals that inserted in 15 dishes make up 11.73% percent of the motifs. Animal motifs fill with religious and religious nature, and it is likely that the civilized human being living in the Halilrood basin in the Carve of these animals, as well as the Carve of humans and animals on the dishes, has a look of respect and sanctity.

New conducted archaeological excavations in the cultural area of Black Sea and South Caucasus indicate accumulation of Achaemenid artistic data and the effects of Persian style in architecture that include palaces, columned halls, columned room, gates, and rockcut tombs. Achaemenid traces and the traces which related to the new art families in the cultural area of Black Sea were taken from different regions such as Anatolia, Ukrain, Russia, Bolgaria, Georgia, Armenia and Azarbaijan. At Satrapi of Thrace, Borysa and Doriskos along with a royal residence were built. In Pontus and Oluz Höyük, Achaemenid palaces with column base were made; in Qaracamirli, Azerbaijan, east and central Georgia, historical monuments similar to Achaemenid cases and rockcut tombs affected by Achaemenid architecture have identified in Anatolia. We see a sort of unity in construction and decoration in the obtained works of cultural area of Black Sea that, due to the volume of Achaemenid architecture works, the need for a comprehensive, scientific, and objective research will pose in this regard. The questions raised in this study are: 1- How does the Achaemenid art and architecture affect the architecture of the Black Sea and the South Caucasus in the Achaemenid era? 2- How to form the art style "Ionic - Achaemenid" on the architectural monuments of the cultural zone of the Black Sea and the South Caucasus in the Achaemenid era? Are. The results of this research show that following the Achaemenid court style, the Achaemenid architecture has been harmonized in the field of study. Also, in the western part of Anatolia, after the formation of a new artistic style called Ionian-Achaemenid, it has had a direct impact on the architecture of this period in the field of study. This study has been fundamental. By descriptive-analysis method and documentation of data based on quantitative methods and analyzing data, Achaemenid architecture analysis will be discussed in the field of study.

Calendars are one of the main bases of the administrative affairs of anciant archives in all administrative structures. What distinguishes the Achaemenid imperial administrative structure from other ancient states is the variety of archives in this period in terms of script, language and calendar. At the center of the kingdom, the Old Persian and Elamite calendars were used. In the Mesopotamia and Jewish islands on the Nile, Babylonian Calendar and in Egypt, Egyptian calendar was used. Despite the fact that in correspondence between different archives a standard calendar was not used, the main question of the present research is that, how did the Achaemenids coordinate these calendars? In order to answer this question, first the calendars in this period based on the royal inscriptions and Persepolis archives along with Mesopotama and Aramaic documents from Egypt and Bacteria are introduced, and then the ways in which these calendars are adapted in administrative documents have been investigated. The hypothesis of this study is that the Achaemenids tried to adapt different calendars without requiring different parts of the kingdom to use the same calendar. Since the Old Persian, Elamite and Babylon calendars had the same structures –they were lunisolar, in which the lunar months and the solar year were calculated– in order to begin the year at the spring equinox, it was necessary to add intercalary months to the calendar during the year. In Mesopotamia and Elam, the addition of the intercalary month was influenced by political factors. However, in this study, it is suggested that the Achaemenids coordinated the local calendars in their administrative system by mathematical and astronomical calculations and by the addition of the intercalary. The best evidence for this claim is the Egyptian administrative documents, in which, in coordination with the Imperial bureaucracy and along with the traditional solar calendar, the lunisolar dating is also used.

Despite the brilliant history of Iran, as one of the first promoters of coinage and the worthy collections of coins remained from ancient times, the cognitive study as an independent kind of science or as the historian supplement studies, was at less attention in Iran. Because of the metal resistance of the coins, they will be less affected by the environmental degradation factors comparing to the other historic and ancient artifacts; and in many cases, they remain in almost good quality. This advantage sometimes causes bugs in authenticity of some collections which were not obtained from the scientific archaeological excavations. In this research, 10 samples of silver coins related to the Achaemenian dynasty, were selected from a bigger collection of 57 pieces, which is kept in Pars Museum of Shiraz. This collection were recorded from the thieves of cultural relics in Marvdasht of Fars province in 2009, and was used for the elemental analysis at this study. As these coins are precious museum objects, sampling is very restricted, and the analytical method must be as non-destructive as possible. In different laboratories around the world, extensive methods of analysis are used in order to quantitative analysis of the elements, including particle induced X-ray emission spectroscopy (PIXE). This facility is available in Iran, so due to limitations in sampling and in using the other destructive methods in this study, PIXE analytical method was selected to be used in the analyzing process. Since the amount of metal elements plays an important role in determining the authentication of the Achaemenid coins, the percent of following elements were measured in the coin samples: Aluminum (Al), Sulfur (S), Chlorine (Cl), Calcium (Ca), Titanium (Ti), Manganese (Mn), Iron (Fe), Copper (Cu), Zinc (Zn), Silver (Ag), Lead (Pb), and, Gold (Au). This assessment was based on the assumption that the trace elements present in the sample could be considered as an indicator of the authenticity of the coins.

The natural geography of the Seymareh River and the mountainous and hardland areas of the Semireh valleys and the fertile lands near the submerged river of Siyreh, has long since been the location of human groups.Therefore, it can be recognized as a safe haven that has been able to create important settlement sites for thousands of years in this geographical area, including the Sassanid construction of the site that was discovered on the margin of the Seymare Dam basin near Tang-e-Kafri.The main objectives of this salvage exploration are to identify the remains of the most sophisticated architectural structures of the Sassanid period, so that after the fall of the water level in 1395, a part of this architectural structure will be revealed and after a structural exploration of a state-owned building with a definite plan Came.The architectural plan consists of a courtyard with a porch and porches with arches, niches, base columns, and remains of gypsum floors and exquisite stucco and remnants of painting painted with metal objects and pottery It was discovered in this period.These interconnected architectural structures, however, have become important in the infinite strait for historical and archaeological studies of this cultural area.This important task was ultimately protected during the exploration by mapping, documenting, historical studies, archaeologists, organizing operations, and protecting this magnificent building to prevent further destruction, which was part of the history of architecture in this area of culture during the Sassanid period. The whole building was covered.The results of the study on this work indicate that the region has a geopolitical location that consists of a mountainous area dominated by the infallible Strait, as well as the route connecting Mesopotamia and Ilam to Lorestan, so that this geographical area in its time was from a systematic structure Economic has been in this cultural field.

abstract More than two thousand years after the vanguard of Christianity, the monotheistic religion, by the efforts of the Christian missioners, have spread from west to east of the world. After separation of Nestorius church from Catholic church of Rome, the eastern Christian missioners went over the silk road, despite of the harm and torture of opposed governments, they could spread the realm of Christianity to China. Inside the region, the Sogdian people pledged to the Nestorius church and published the instruction of Christian’s education in Sogdian language. The Sogdian language was the language of Sogdian people. The center of Sogd, is Samarqand and most important city was Bokhara (in republic of Uzbekistan). Furthermore the sogdian language is the official, commercial and cultural language in other territory like Turfan in eastern Turkistan. The importance of discovering the traces of eastern Christianity from Iran to China along the silk road, made the researchers to study the left traces and documents in this commercial and cultural road, in order to obtain the new information. The historical documents of eastern Christianity had been destroyed by the pursuance and persecution of Christian missioners and the new followers. According to some historical reports, Sogdian tried actively to spread the Christianity, but there were no sign of any religious manuscript of this Iranian people. Different European missions always intended to discover and study the left religious traces in the region. Finally, in 1904-1908, a mission from Germany discovered a collection of Sogdian texts in the ruins of a Nestorius church in “Bulayiq” of Turfan in north China. this collection contained Christian- Sogdian manuscripts concerning the customs and education of eastern Christianity. In this essay some pieces of the text sixth (C2), which Henning has transliterated them, have been chosen and after transcription and translation into Persian, some Christian symbols will be analyzed. Key Words: Christianity, Symbol, Sogd, Nestorian, Silk road, Turfan More than two thousand years after the vanguard of Christianity, the monotheistic religion, by the efforts of the Christian missioners, have spread from west to east of the world. After separation of Nestorius church from Catholic church of Rome, the eastern Christian missioners went over the silk road, despite of the harm and torture of opposed governments, they could spread the realm of Christianity to China. Inside the region, the Sogdian people pledged to the Nestorius church and published the instruction of Christian’s education in Sogdian language. The Sogdian language was the language of Sogdian people. The center of Sogd, is Samarqand and most important city was Bokhara (in republic of Uzbekistan). Furthermore the sogdian language is the official, commercial and cultural language in other territory like Turfan in eastern Turkistan. The importance of discovering the traces of eastern Christianity from Iran to China along the silk road, made the researchers to study the left traces and documents in this commercial and cultural road, in order to obtain the new information. The historical documents of eastern Christianity had been destroyed by the pursuance and persecution of Christian missioners and the new followers. According to some historical reports, Sogdian tried actively to spread the Christianity, but there were no sign of any religious manuscript of this Iranian people. Different European missions always intended to discover and study the left religious traces in the region. Finally, in 1904-1908, a mission from Germany discovered a collection of Sogdian texts in the ruins of a Nestorius church in “Bulayiq” of Turfan in north China. this collection contained Christian- Sogdian manuscripts concerning the customs and education of eastern Christianity. In this essay some pieces of the text sixth (C2), which Henning has transliterated them, have been chosen and after transcription and translation into Persian, some Christian symbols will be analyzed. Key Words: Christianity, Symbol, Sogd, Nestorian, Silk road, Turfan

Sense of place in mosques based on a comparative study of the shape and place making of Fakhr-Ö-Madin in historical mosques Abstarct Fakhr-Ö-Madin are elements of native architecture of Iran that have a special place in different types of Iranian architecture. This element as a technique in material arrangement has been used in architecture since the past to date; Architects used this technique to create shadows and bright for visual beauty, and to absorb the looking at the facade. In the initial view, the Fakhr-Ö-Madin is merely a decorative element, but the main issue of the present research is that did the Fakhr-Ö-Madin beside the decorations was a way to create a sense of place in Iranian Islamic monuments? To answer this question, it is needed to know the changes of this element through the time and place; to clarify the subject, the mosque was chosen as the case study. The main reasons for this choice is that mosques have constructed in different periods form the early Islam era up to now, and the Fakhr-Ö-Madin has been used lesser in other types of architecture. The present study is an application Comparative research and the required information has been collected from library references and field surveys. The results show that the Fakhr o Madin as an architectural element is essentially an application element. The main characteristics of the Fakhr-Ö-Madin which encouraged the architects to use it are security, privacy, thermal comfort and ventilation, beauty, visual interaction and lighting. In different historical periods, along with the political and belief changes the Fakhr-Ö-Madin has changed too. However, this element has been effective in various historical intervals in creating a sense of place, sensory and emotional experiences and mental images in individuals. Keywords: Fakhr-Ö-Madin, Architecture of the mosque, Sense of place of mosque, Iranian architecture

Climate change trend is at the forefront of global research priorities, so that in the case of rising temperatures in most countries, in particular, the warm and dry climate will be reduced by the presence of people in open spaces and refuge in open spaces. This reduces the health of people and diseases caused by the increase in temperature, in addition, energy consumption in buildings due to long-term use of closed space. Therefore, due to the need to provide climate solutions to improve the air quality of open spaces, this research seeks to measure the level of compatibility of the traditional courtyard with the climatic conditions in the city of Shiraz. In an attempt to answer this question, the use of a set of conditions such as percentage of open space, orientation, sky viewing angles, vegetation, water and specific materials can influence the comfort of heat and the amount of people using space. Therefore, with the aim of determining the priority of the effect of the above components, seven houses of the Qajar period in Shiraz were selected and using the ENVI-met 4 basic software, the thermal comfort level was calculated based on the PMV index. The results of the research indicate that the courtyards of the houses with the lowest visibility of the sky and the area have more shading, resulting in a better external thermal comfort for the inhabitants. However, factors such as shadowing of trees and the effect of moisture in water basins should not be ignored in stretching the rugged air of the central courtyards. The coefficients obtained from the analysis showed a significant correlation between the "average radiant temperature" and "PMV thermal comfort index" in the warm and dry climate of Shiraz. Kay words: Shiraz’s Houses, Climate wisdom, External thermal comfort, Central courtyard, ENVI-met,ghajar era.

The architecture is always indicated the identification and culture of people who have constructed them. In this regard, Islamic architecture, has used from various designs and themes in the ornamentation of various buildings, especially in the inner part, has a particular meaning. In some of the forms, in addition to their beauty and decoration aspects, have a particular language and meaning that could be considered as a symbol. The historical context of Yazd city with the area of 750 hectares, includes various buildings from various periods, that the houses which are dated to the Qajar period have special significance. Between them 12 houses have the mirror work decoration with different designs. In this article has been used for the mirror work symbolic motifs research, and with a descriptive and analytical, historical approach, the follow questions have been raised: 1-which symbolic motifs have been used in the mirror work of Yazd houses? 2- what is the meaning, and original of theses symbolic motifs? The results show that decoration motifs include: plant forms, animal forms, geometric forms and calligraphy, that each of them have symbolic meaning. Most of the motifs that had a special meaning before the Islam, could keep the same symbolic meaning, or have been continued with a little change after Islam like Peacock and Hoopoe. Although some of the motifs have not been present before the Islam, but because of their significance and emphasize on them in the Islamic culture, have influenced the Persian literature and also the applied arts. So two sources could be considered as a symbolic origin of many motifs in the mirror works of Yazd city. The culture of pre Islamic period of Iran and the culture of Islamic period.So two sources could be considered as a symbolic origin of many motifs in the mirror works of Yazd city. The culture of pre Islamic period of Iran and the culture of Islamic period