Mir GholamHashemi castle in Ilam is located in Farhad Abad village near the DarrehShahr city. According to the inscription on the entrance of the building of the castle, it is dates back to Qajar period. This inscription is the only evidence that names the building a ‘castle’. Unlike the implication of the word, there is no sign of military considerations, like other castles of this period. Architectural indicators of Iranian military castles such aswatch towers, loopholes, large iron gates, moats, magazine, prisons and the like are not found there. This research studies Mir Gholam Hashemi castle architecture work that is located in Farhad Abad village. This study used field research and literature review to analyze the main function of this building compared to other similar buildings in Qajar period.The purpose of this study is to analyze the available data to specify the use of this construction, whether it is a castle or a caravansary. The research question is that, what are the architectural elements that are used in the construction of this building; and the research hypothesis is that the architectural elements used in this building represents a Qajar caravansary. The results show that, this castle can be considered as a kind of private caravansary which in addition to its original purpose had some defensive and protective functions. This building was also supervising execution of country laws and by managing social relations between adjacent villages, in addition to guiding caravans, raised financial profits for the local Khan.

Ali Qapu, a building in the west of Naghshe Jahan square and across the Sheikh Lotfollah mosque is the most famous master work of architecture in eleventh century.This castle has six floor and each floor has special structure and decoration. There are two halls on the ground floor that were devoted for administrative and court affairs. On the top floor there is a big loop standing on eighteen lofty columns? in the center of this loop there is a beautiful marble pool. Also there is a room in the last floor with beautiful stucco mesh that contains a variety of cups which designed in an artistic way; known as music room. Decoration of outer face of castle is built of a compound of bricks and mosaics, but the inner part is composed of the most beautiful Stucco mesh and paintings. Reza Abbasi's paintings make it more attractive. This building has been more ceremonial aspect.Shamsulemareh or Sun building that was constructed at 1282 AH. It is famous for its height, decoration and design. Shamsulemareh has five floors and with a mirror hall, high marble columns, stairs, two towers and clock building is one of the best masterworks of Qajar time. This building is unique because of its plan and face but for inside decoration, mosaic mirror, stucco mesh and paintings. It is the first building which made according European style and metal used on building it.Aims: 1.To find out the amount of influence of Safavid architecture on Qajar architecture.2.To compare Ali Qapu and Shamsulemareh from architectural and art works performance method aspects.The field in this research used is library and historical analysis. The influence of Safavid time on Qajar is obvious from the architectural and art works aspects that can be finding out by comparing Ali Qapu and Shamsulemareh constructions.

In the cultural history of several past civilizations, caravanserais have played a decisive role in economic, social, cultural, political and defense-security history. Thus, caravanserais not only served as a resting place and refuge for travelers, merchants and caravans, but also played an important role in the economy and trade and the distribution of products and incomes in various regions. They also served as temporary residences for people from different lands and ethnicities, and thus a place for cultural interactions and the exchange of ideas and customs between them. In addition, they were places for disseminating and exchanging political and economic news between different regions of a country. The present article examines the existing records of a cultural heritage left over from the Safavid era, namely the Caravanserai of Nodoshan Rabbit Castle. For this purpose, by studying documents, and using a descriptive-analytical approach, research questions are examined in three areas: history and historical documents of the caravanserai, how and why the castle building was destroyed, and the spatial assignment of the castle building. The main message of this article emphasizes the need to pay attention to the restoration and revival of this work by giving it a new use so that it can better and more effectively recognize the precious heritage of our past history to the present and future generation.

AbstractIsma’ilis simultaneously with the Seljūks and the Khwārazmshāhis, taking over a large part of the fortifications of Iran, especially in the west, east and south of the Alborz Mountains, Qūmis, Dasht-e Kavir, Qom and Sāveh, Isfahān, Khūrāsān, Qūhistān and Sistān. They had established an Iranian government within the Seljūk dynasty and the Abbāsid caliphs, which had the Shiite legitimacy of the seven Imams. The art of castle building and castle dwelling was a special feature of the Nizari Isma’ili movement. In the place of his most famous fortresses; Alamūt and Maymūn-Dez; There are differences of opinion, and the true status of some of their fortresses, such as Ardahan, Ostunāvand, and the Shāh-Dez, is unclear, and the views presented do not overlap with the documentation and it was necessary to conduct focused research on the subject. Therefore, in this article, we consider the location of one of these mysterious castles called Shāh-Dez, which according to the book of Jahāngoshāy Joveini, was located in the course of Holagokhan’s campaign in 654 AH, southwest of Tabaristān to the east of Deylamistān, and after being opened by the Mongols. It was razed to the ground and went down in history. So the main question will be which of the forts between Tabaristān and Qasrān corresponds to the lost Shāh-Dez? The main hypothesis is that Shāh-Dez is consistent with the characteristics of one of Lavāsān hills called Sar-Qal’eh. The method of this research is based on two sections: Survey and Library Studies, which go together. Based on the studies, we came to the conclusion that the fortress in Qasrān, which was between the 5th and 8th centuries AH of the Isma’ili base and could have the title of Shāh-Dez, is in the heart of the same hill that is now known as Sar-Qal’eh.Keywords: Isma’ili Forts, Qasrān, Shāh-Dez, Sar-Qal’eh in Lavāsān, Kāfar-Qhal’eh. IntroductionIsma’ilis simultaneously with the Seljuks and the Khwārazmshāhis, taking over a large part of the fortifications of Iran.The art of castle building and castle dwelling was a special feature of the Nizari Isma’ili movement. The first castle to fall into the hands of Hassan Sabbāh, the marvelous figure in Iranian history and the charismatic leader of the Isma’ilis, was the Alamut fortress. This fort was built in 246 AH by one of the kings of Āl-e Jastān in Deylam (Joveini, 1391: 797).In the place of his most famous fortresses; Alamūt and Maymūn-Dez; There are differences of opinion, and the true status of some of their fortresses, such as Ardahan, Ostunāvand, and the Shāh-Dez, is unclear, and the views presented do not overlap with the documentation and it was necessary to conduct focused research on the subject.Questions and Hypotheses: So the main question will be: 1-Which of the lost forts between Tabaristān and Qasrān corresponds to the lost Shāh-Dez? The sub-questions are as follows: 2-Is it possible that the disappearance and forgetting of the fortress with the characteristics of Shāh-Dez, which existed until the seventh AH century, is due to the fact that its name has changed? 3- Possible Sar-Qal’eh hill in Lavāsān be the same as Shāh-Dez?The main hypothesis is that: 1- Shāh-Dez is located in Lavāsān to Qasrān and its characteristics are consistent with the characteristics of one of the Lavāsān-Qasrān forts.2- It is possible that after the destruction of Shāh-Dez by the Mongols, its name was changed and it was given another name. 3- Sar-Qal’eh hill in Lavāsān can be the same as Shāh-Dez.This type of research is based on two field and library sections that go hand in hand and fall into the realm of Historical Geography, Archeology, and Architecture. Reporting historical evidence and utilizing remote sensing knowledge and indigenous oral data will also play a significant role in shaping the outcome. At the beginning, statistics were prepared from all sites, including caves, cemeteries, castles or related ancient hills, pre-identified and newly discovered, and by visiting these sites, their data were categorized and analyzed, and options Irrelevant was left out. Then, the options that are more compatible with historical sources were separated and the selected cases were weighed and evaluated more accurately with the data of historical sources so that we could reach the position of Shāh-Dez among them. Identified TracesBy the analysis of report of Joveini, we find that we should search for Shāh-Dez in the area of old Lavāsān, which borders on Tabaristān, and identify and survey the forts of this area.By identifying and examining four Kāfar Qal’eh Which were attributed to the Isma’ilis, It turned out that the two Kāfar Qal’eh in Veskāreh and Lavāsān pass were both used as watch towers and small garrisons. Kāfar Qal’eh in Chahārbāgh was a pre-Islamic cemetery and settlement, and another Kāfar Qal’eh in the eastern pastures of Lavāsān was a small settlement from the Middle Ages that did not have the characteristics of a fortress.In the central part of Lavāsān village, there is Sar-Qal’eh hill that is about 100 meters wide &150 meters long. On the initial visit to the hill, small remains of the perimeter fence and arch of the bath gate and one of the towers and an overview of the plan of the castle were identified. With additional studies, it became clear that Sar-Qal’eh hill, the same as Lavāsān castle, was the seat of Lavāsān rulers. Based on archeological excavations, it was determined that the lower layers of the excavated section belong to the Seljūk period, and in the patriarchal, Timūrid and Safavid periods, architectural spaces were added to it. It is as if this fortress was destroyed by the Mongols and rebuilt in the eighth century AH. The only heavy attack that led to the complete destruction of the Alborz forts in the fifth to seventh centuries AH was the Mongol invasion led by Hulāgu Khān to destroy the Isma’ilis. ConclusionTherefore, the only fortress in Qasrān, which was between the 5th and 8th centuries AH, was the Isma’ili base and could have the title of Shāh-Dez, was the present Sar-Qal’eh. Secondly, it is located at the border with Tabaristān and next to Lār and Damāvand. According to the report of Joveini, the Hulāgukhān camp was here. According to the Author’s studies, it was located in Qūshkhāneh in Lār, which is right next to the pavilion, because the remains of the pavilion of the Ilkhans, especially Arghūn Shāh, are located here. Thirdly, it was located on the fort or the passage of Hulāgukhān, and since it was not very high, therefore, it was not very strong and it was opened in one to two days. The watchtowers, forts and surrounding pastures called Kāfar Qal’eh and Dezd Darreh and the Shāhneshin area in the same area where Sar-Qal’eh hill is located, leave no doubt that the remains of the Shāh-Dez were located in the same Sar-Qal’eh hill. Until the eighth century, it fell into the hands of the Rostamdār kings and Lavāsān castle was built on it. By the attack of Timur Lang These fortresses were conquered and used until Safavid times.

Almost 12 kilometers to the east of Mahneshan city in Zanjan province, Northwest Iran, there is a collection of hoodoos with an average height of 250 meters nearby Bihistan village that can be seen from great distances. These hoodoos consist of some colossal columns which look like huge mushrooms nicknamed as “Jinni’s Chimney”. Several rock-cut spaces have been uniquely carved inside these sedimentary bedrocks on various levels and the whole site is known as the Qala (stronghold) among the locals. As a result of the occasional lack of documentation for certain phases of its construction and extension, different scholars of Iranian and Islamic architectural history have proposed different theories regarding its historic revolution, some of which seem contradictory. This study aims to determine more precisely the architectural development of this rock-cut site and to study its probable function besides suggesting a relative chronology for the architectural remains.

With the formation of the Safavid government and the beginning of the Ottoman-Iran wars in northwestern Iran, Maku region, with Maku Castle as its center, became one of the gateways between Persian territories and eastern Anatolia in the center of these battles. The castle’s ownership shifted many times between the Safavids and the Ottomans. Where did Maku Castle stand in the Ottoman-Safavid conflicts? The present study attempted to investigate the status of Maku Castle during the Ottoman-Safavid conflicts via an analytical research approach. The study claims that Maku Castle had an important place in the military policy of the Safavids and the Ottomans due to its stability and location at the Iranian-Anatolian border crossing, and this issue was the cause of the disputes between the two powers over this castle. The result was that the Ottomans and Safavids tried to consolidate their influence along the border by lodging their own tribes at Maku Castle. Shah Abbas I showed his military superiority over the Ottomans by defeating the Ottoman-affiliated tribes in northwestern Iran, capturing Maku Castle, and housing the Bayat tribe in the fortress of this castle. During the reign of Shah Safi, the Ottomans seized Maku Castle, which was destroyed under the Zuhab peace treaty. However, the Safavids, in violation of the peace treaty, captured the castle and controlled it, with brief pauses, until the fall of Isfahan.

The Khan Lenjan castle (today known as Qaleh-Bozi) is one of the mountainous fortifications of Isfahan province located on top of the three fields of Qaleh-Bozi Mountain about10 km north east of Mobarakeh. The castle probably was built in Sassanid period and regarding to its strategic position, it was reconstructed during the Islamic periods. Owing to insufficient information on the architectural monuments of the castle (which has been built on three different levels), the present survey aimed to provide a comprehensive and accurate map of the architectural spaces given the topographic conditions of Qaleh-Bozi Mountain. Also in order to identify the reason (s) for the castle establishment, a comprehensive study based on relative written sources and documents was carried out. According to data obtained from the survey and mapping, the area of the castle is about one hectare and the fortifications include a high castle at the mountain’s highest point, and a central fortress and a smaller castle at lower parts. In building Khan Lenjan castle, like other mountainous castles, it has been tried to make the best of the natural topography of Qale-bozi Mountain; the architectural plan of the castle lacks an orderly geometric pattern. Based on data extracted from the textual documents, it seems that the Khan Lenjan castle has had different functions in different periods. In fact, in addition to its safekeeping function, Khan Lenjan castle, in the course of different times, has had residential, governmental, military or defensive roles as well.

In the Esmaeili forts, although the living conditions were not very favorable and most of the time they went to war and conflict and defended them against the central power, but nevertheless, all kinds of arts, especially pottery, maintained their artistic degree and prestige. The fifth to seventh centuries, which coincided with the rise of the Seljuks and then the Khwarezmshahs, reached its peak. In the field of pottery, in addition to new styles in production, technique and decoration, the heritage of the past was used and not forgotten. In this article, the pottery of the added role of Qayen Mountain Castle, which is located 2. 5 km southeast of Qayen city, is studied. This fort is one of the famous forts in Qohestan region )South Khorasan), which is important during the Islamic era, especially at the same time as the Esmaeili gained power in this region and its location is in an important communication area that extends from north Khorasan to south Khorasan. The pottery of the Islamic period obtained from this castle belongs to the Middle Ages )Seljuk) to the late Islamic )Safavid), however, most of the pottery belongs to the Islamic Middle Ages )fifth to eighth centuries), which in terms of decoration They are divided into glazed and unglazed groups. Among unglazed pottery, pottery with added role has a lot of abundance and variety. In fact, the importance of this type of pottery in the area of Qayen Mountain Castle, compared to other contemporary castles in the region, has caused this issue to be addressed. Pottery shows the connection between Iranian art over time. In examining the pottery motifs of Qaen Mountain Castle, these questions are: 1-What is the most important reason for attributing pottery with the added role of Qaen Mountain Castle to the Islamic Middle Ages )especially the Seljuk and Khwarezmshahi periods)? 2-What are the unique features of the added pottery patterns of Qayen Mountain Castle and can a special classification be considered for these motifs? Considering that few studies have been done in this regard so far, so this article tries to identify and classify the role of stamp additives in the pottery of Qayen Mountain, in a descriptive-analytical method with a comparative approach and based on objective observations andExamining the samples obtained during the demolition of Qayen Mountain Castle from 2006 to 2009 )about 3000 pieces) will give a logical answer to this question. The results show a very wide variety of motifs, dimensions and placement of the role of additives in the pottery of Qayen Mountain Castle, which can be combined with human designs of animal, plant and other phenomena. Features include sun, stars, crosses and geometric patterns. These decorations are mostly used to decorate the upper part of the body of pottery, and most of the motifs used in these samples are grooved )strip) geometric patterns on the body of the pottery and combine them with added patterns in a simple or combined form in They are arranged and arranged together.

Objectives: Glutaminergic dysfunction has been shown to be related to the pathphysiology of Obsessive Compulsive Disorder (OCD). Topiramate is an anti-epileptic drug that inhibits glutaminergic action. The aim of this study is to evaluate the efficacy of topiramate augmentation in patients with treatment resistant OCD. Method: This augmentation trial was designed as a 12-week randomized, placebo-controlled, double-blind study. 49 patients suffering from OCD who had failed to respond to at least 12 weeks of treatment of an adequate and stable dose of a selective serotonin reuptake inhibitor (SSRI) were randomly allocated to receive topiramate or placebo plus their current anti OCD treatment. Treatment response was defined as 25 % or more reduction in scores of Yale–Brown Obsessive Compulsive Scale (YBOCS). The mean dosage of topiramate was 180.15 mg/day (range 100-200 mg/day). Yale-Brown Obsessive Compulsive Scale was the primary outcome measure. Results: Forty one patients (20 of 24 in topiramate group and 21 of 25 in placebo group) completed the trial. The topiramate group showed significant improvement over the study period (mean YBOCS score at week 12 as compared with baseline: P > 0.001). Those receiving topiramate experienced a mean reduction of 32.0% in Y-BOCS score, compared with 2.4% decrease for those receiving placebo. Twelve (60%) patients in the topiramate group versus no patient in the placebo group were rated as responder. Conclusion: Topiramate may increase the therapeutic effects of SSRIs in treatment-resistant OCD patients.However, it should be noted that our study is preliminary and larger double blind studies are needed to confirm these results.

Teresa of Avila (1515-1582 AD) introduced the theory of the Interior Castle (the Seven Mansions) as a path towards union with God and the attainment of His divine presence. Since Teresa was not a classical theoritician, it raises the question of how much influence Hekhalot (the Seven Halls for attaining divine visions) had on the presentation of her theory. The hypothesis of this paper is that Teresa was influenced by Hekhalot. The writing of this article proved the validity of the aforementioned hypothesis and demonstrated that Teresa incorporated concepts and terminology from Hekhalot into the structure and development of her theory, with repeated references to the ancient covenant, particularly the book of Ezekiel, as one of the sources of Hekhalot. Emphasizing on the role of contemplation in achieving union and overcoming obstacles to union, Teresa was influenced by Hekhalot. Comparing the seven mansions with the seven halls reveals significant similarities that indicate Teresa's adoption of Hekhalot in presenting the theory of the Interior Castle. Both the mansions and the halls aim for the vision of unity and the unity of vision, with the difference being that Teresa associates vision with union and Hekhalot with encounter. However, this does not imply that Teresa had mastery over the reading and study of Hallucination; rather, she drew from the prevailing mystical literature of Avila, which contained these opinions and teachings.