نشریه هنرهای حوزه کاسپین
پیاپی 1 (بهار و تابستان 1398)

The many types and designs of Turkmen jewelry, influenced by the beliefs and religious beliefs of the people in different parts of rural, tribal and urban slums is Turkmen. Turkmen Jewelry array types, many of the ideas and beliefs of Islam, and other religions as Turkism hidden secrets are hidden in your heart for those who know or the signage and logos, secrets they discover, there are still too. Diversity of opinion and totems in the Turkmen people has caused so many types of roles for different applications in the Turkmen jewelry are created and sustained.What is the most glaring Turkmen art, and folk beliefs and customs are different. Believe Turkmen ornaments in addition tothe decorative asp.Various Turkmen tribes under the influence of religious and mythical beliefs and your opinions, your jewelers for beauty purposes and to maintain their religious beliefs decorate ideas and believe that the originality of thought, traditional and your beliefs that hardly inherited many years, as well as maintain and adhere to it.

The ecology of Tabaristan region had been an impediment to provide a regularly communicative path and Haraz path is one of the oldest ones that had communicated the north of Iran to the central plateau in different periods. This study attempts to deal with archaeological data of this communicative path in Sasanian period and at the beginning of Islam. A descriptive-analytical method and scaling archeological investigation in region has been used in the study. The research question is that how the relationship of communicative path of the Valley of Haraz River in Sasanian period and at the beginning of Islam can be explained with sustainable architectural components and archeological works of region? The research hypothesis is that the environmental conditions (impassable mountains, valleys and rivers) and ideas of architects and designers had been considered as the main sustainable components in providing communicative paths, distribution and typology of architectural and archeological works of the Valley of Haraz River. The results show that writers identified the architectural remains of this path in theses villages: Lasem, Ira, Nava, Hareh, Wana, Bayjan, Aliabad, and behind the tunnel No.6 during field investigation; mainly, these villages have been located in mountainous areas and this road was not identified in plains and forested areas. The reason is hidden in the role of the geographical area of the investigated region because highlands of Amol have created hardships for Sasanian architects that led to show their skill.

Of the mosques that have emerged in the Safavi period are King or Sultany (royal) mosques. The founder of these mosques transferred the religious centers to them so that those whose names were associated with the mosque, were in the center of attention. Construction of The king mosques especially during the rule of Fath Ali Shah Qajar was expanded so that they were built in five cities: Qazvin, Tehran, Zanjan, Semnan Borojerd. Qazvin MasjedAlnaby as one of the sultany mosques has common features and also differences with the other Soltany Mosques. This mosque was built on a specific location; by having three entrances it links various parts of the bazaar to each other. This plan is a feature of Qajar architecture and was not seen in the previous periods. One of the controversial issues about Qazvin MasjedAlnby is the exact date of construction and the content of the inscriptions. Writings of travelers and tourists as well as architectural style, ornaments and date of inscriptions indicate that this mosque belongs to Fath Ali Shah Qajar reign and it seems there has been a special purpose in selecting verses and Hadiths for the inscriptions.