Historical Iranian sites and people

Pigeon Towers

2012-02-02T17:49:00.000-08:00

Like many other ancient artistic structures, pigeon towers have for themost part remained neglected and unknown to the average Iranian. This comes inspite of their utilization for agricultural purposes and widespreaddistribution throughout the country spanning across the shores of Urumieh Lake in the Northwest, the deserts of Yazd ,villages in Kashan and southern parts of Khorasan. In Isfahan alone there are close to 3,000 pigeon towers while Meybod in Yazd province is home to one of the mostexquisite pigeon towers in the country.

The architectural design of such towers in unique in a way that notonly do they provide onlookers with an artistically crafted structure to view,but also attract pigeons and provide a safe environment for them to nest and livein. Considering the many animals that prey on pigeons, such towers act as animpenetrable fortress that shelters the pigeons from predators. The design ofthe towers and specifically the size of the entrances is such that birds suchas hawks, owls or crows are unable to enter the towers which on average canhouse up to 25,000 pigeons. The engineering of the structure has evenaccordingly taken into account the vibrations created as a result of thesimultaneous rise and flight of this many pigeons. To combat the effects ofsuch vibrations, there is normally a floor towards the center of the tower andalso arches connecting the interior and exterior cylindrical perimeters.

The interior consists of endless nesting balconies scattered uniformlyalong the straw and clay walls. During the summers light breezes flow throughthe inside and maintain a cool temperature while during the winter the interiorremains relatively warmer than the outside environment.

Aside from providing a sight seeing attraction to tourists and a hometo pigeons, the towers also have economic benefits as they are used to produceand collect some of the most desirable natural fertilizer. Prior to thepopularization of chemical fertilizers, pigeon droppings from such towers were almostused exclusively.

In Yazd the Meybod Pigeon Tower was constructedduring the Qajar era. It stands 3 stories tall and is home to thousands ofpigeons. The Tower is cylindrical with ridged stucco and brick placementsdecorating the walls not only adding to the beauty of the Tower, but alsopreventing snakes from sliding up the surface and gaining entry. The thickadobe crust consists of six interior chambers with a tiny entrance on the westside and two flights of stairs. The biggest drawback about the Tower is itslocation as a police station is directly across from it. Given the limitationsof photography at military locations, taking souvenir photos at the Meybod Pigeon Tower can at times bechallenging.

Anzali Clock Tower

2012-01-11T17:24:00.000-08:00

The Anzali Tower is a brick clock tower, formerly a lighthouse, located in Bandar Anzali, Gilan. It was constructed in the early 19th century during Nasereddin Shah’s reign (and by some accounts Fath Ali Shah's reign) by Khosro Khan Gorji, the Governor of Gilan, and is situated in Anzali Square and is known as the symbol of Anzali among foreign tourists and adventurers.

It is alleged that there was a total of 6 or 7 of such towers erected throughout the province with only this particular one still standing. It rises 28 meters high with a spiral stairway leading to its balcony at a height of 20 meters. The body of the Tower is peppered with tiny windows for light and ventilation. The Tower sits on a base spanning 50 square feet.

The Tower was constructed specifically to be used as a lighthouse by sailors for years and was thus visible from sea as well as land. In 1928 the Tower was renovated and clocks imported from Germany were added to each side of the structure. The clocks used to need to be wound up once a week and would mark the hour by chiming although in later years the chimes would eventually stop functioning and the clock would remain silent. In 1990 the original clocks were replaced with electric powered ones while the Tower itself was once again renovated and painted.

Prior to it being converted to a clock tower, a building was built in front of it obstructing its view. Following the request of Anzali citizens this situation was finally rectified with the demolition of the building in 2003. According to the Cultural Heritage experts in the Gilan province, restoration plans are to be carried out in the Tower and until then the municipality of Anzali Port will be responsible for the maintenance of the Tower.

In 1977 the Anazli Tower was registered as one of Gilan’s national heritage sites.

Sun Palace

2011-12-14T20:48:00.000-08:00

The Sun Palace is located in Khorasan Razavi province and is from the time of Nader Shah Afshar. It is believed to have been home to the royal family although it seems unlikely anyone actually lived there prior to Nader Shah’s death. In the center of this palace there is a tower enhanced with fire architectural designs. The facade of this palace is cylindrical, built of black marble. The palace stands 20 meters high and contains 12 rooms decorated with paintings and ornamental works such as plaster moldings. This palace was built in 1740 and sits on top of a tomb from the Ilkhanid period. Its facade work was left unfinished due to Nader Shah’s sudden death. The main area of the structure is founded on an octagonal ground floor 34 meters wide and raised 4 steps high with a terrace constructed on each side.

The external facade is decorated with stones and images of vases, flowers, leaves and fruits in 3D form and have been painted in non-native style. Judging by the depictions of fruits such as bananas, pineapples and mangos on the walls, the structure is possibly the work of Indian artists. These paintings are left unfinished, because of the unclear state of affairs after the death of Nader Shah. The internal area is adorned with attractive paintings on plaster and a cornice on the dome, in gold, with the date of 1740 and a verse of Quran, which reinforces the notion of it being a tomb.

The site consists of the cellar, the floor level and the cylindrical tower supported by 66 columns. The cellar is the largest and contains 8 connecting rooms. Some argue that these rooms were home to Nader Shah’s rare treasures while others believe prisoners were kept there. The floor level consists of one large central open area and small smaller side rooms. Regardless of its original function, evidence suggests that during the early Qajar era it was used as a residential headquarters. In fact it can be seen that some of the Safavid artwork had been hastily plastered over with Qajar style art replacing them. The surrounding garden stretches 168 meters long and 122 meters wide and contains 8 pools with connecting streams and fountains.

For a lengthy stretch the Sun Palace had gone through unfortunate circumstances. In addition to gradual and natural deterioration, the surrounding gardens had not only been neglected but had also become the target of construction work. Today the structure has been renovated and the surrounding garden has been restored, although many of the older trees have been removed. It is currently being utilized as a museum of anthropology.

Azarakhsh Fire Temple

2011-11-19T21:31:00.000-08:00

The Azarakhsh Fire Temple is located at the foot of the mountains in Fars province approximately 5 kilometers southeast of Darab city. Some scholars believe that the Azarakhsh Fire Temple was initially a temple of Aryan Mehr worshipers and was converted to fire temple in the Sassanid era. In the lunar year of 652, during the time of Mohammad Hassan Mobarez, an alter was added to the Fire Temple, and from then onwards this structure was converted into a mosque. Today it is referred to as the Stone Mosque.

The Fire Temple has an amazing structure with cross shaped façade and a corridor around it. It spans 420 square meters and has been carved into the mountain stones. Part of the ceiling of this structure is open and there is a shallow pool under it. The structure is almost a square with its longest side spanning 20 meters long and the adjacent sides 18 meters each. Outside the Fire Temple a small room is situated, also carved into the mountain, and seems to have been for the guardian of the Fire Temple. Entering this room one descends three stairs and reaches a room 8 meters long.

Based on the remains it appears that its construction was initiated by carving the mountain downwards (similar to a well) starting around the area of the open end ceiling. Once deep enough, it was expanded horizontally in all four directions into its current shape. At the entrance is a small porch and surrounding the main structure is a portico. The entrance is sandwiched in between two columns that are carved in and connected to the wall housing the entrance. Most of the ceilings are curved similar to what can be seen in various Iranian structures. There are various inscriptions on the structure, one of them directly above the altar. Due to natural deterioration, most of the inscriptions are no longer legible.

Close to the Azarakhsh Fire Temple a stone mill with unique architecture was built inside the mountain. This mill has two huge stone furnaces which allow water entry to the mill.

The Azarakhsh Fire Temple is registered as natural heritage site number 229. In 2010 some renovations were being planned in order to preserve the Azarakhsh Fire Temple with some 200 million rials allocated to the project.

Siah Gav Twin Lakes

2011-10-21T09:41:00.000-07:00

The Siah Gav Twin Lakes are located in Abdanan, Ilam Province and are one of the most prominent natural beauties of the area. The Lakes are 180 kilometers south of the city of Ilam and on the slopes of Kabir Kooh. These Lakes are a rare and unique natural phenomenon and a popular destination for adventurous hikers and sightseeers. They are surrounded by fields and high slopes and create a breath taking scene during the fall and spring.

The two Lakes are very similar and almost round in size with an approximate radius of 30 meters. The region’s climate promotes mostly late winter and spring tourism although in reality at any given the Lakes’ beauty attracts visitors. The two Lakes are connected via a canal spanning 8 meters wide, 4 meters deep and 70 meters long. The water in the Lakes is so clean and clear that one can easily see deep into them, spotting various and multi colored types of fish in either Lake. The water supply for the Lakes is provided by natural underground sources and springs although seasonal rivers also contribute to the Lakes’ volume and location. While the Lakes are estimated to go back a few thousand years, however, due to natural deterioration of its perimeter and subsequent gradual filling of the Lakes, their area has been decreasing over the years. The two Lakes have a nominal difference in elevation while the slightly bigger Lake is also somewhat clearer, to a large extent as a result of human littering.

Inside the Lakes are a variety of salts and sediments and the water itself has a sulfuric taste to it. During the seasons when water exits the Lakes, it flows and irrigates many local villages along its way. The surrounding slopes also contain many caves and oddly shaped rocks and boulders.

One of the mysteries regarding the Siah Gav Lakes are their names. One local story indicates that in the past a hippopotamus lived in one of the two Lakes and due to its dark color and the unfamiliarity of the locals with this species it was nicknamed the black cow. In 2010, the Siah Gav Twin Lakes were registered as a natural heritage list and as a result funds have been allocated for the construction of necessary surrounding infrastructures. Furthermore in 2011, with the help of environmental groups and the local Red Cross chapter, general cleaning of the Lakes was initiated.

Dehloran Tar Spring

2011-08-07T19:16:00.000-07:00

The Tar Spring of Dehloran is located in Ilam province in a natural protected area named Abgarm on the slopes of Siah Kooh, approximately 7 kilometers northeast of Dehloran adjacent to an abandoned building belonging to the National Oil Company. The road to the Tar Spring starts near Dehloran and leads to the Abgarm natural protected area where a sign guides visitors to the Spring via a narrow road. The last few hundred meters of the road is not suitable for vehicles and requires a short walk to reach to the Spring. An unpleasant odor emits from this Spring and visitors will notice the smell of tar as they approach. The area also contains mineral water springs, native trees, bat caves and also a special scarce type of bat.

The Spring’s diameter is about 9 meters and an has approximate depth of 50 centimeters. Hot water full of liquid tar particles flows out of it. There is a fence to protect animals from approaching and getting trapped in the tar. From this natural liquid spring, a mix of tar and water flows to the surface of the earth from underground. The water passes through stones that have alloy substance, and therefore gets mixed with tar. The mixture subsequently accumulates in a small pool and ultimately flows outside. The exit flow merges with water from other hot springs containing sulfur and leaves a very visible tar residue along its path.

According to myths told by the native people, this tar spring was the blood of a dragon that was killed by the Iranian hero, Esfandiar. Ancient Iranians made full use of this natural spring in naval and construction industries by applying the tar to render ships and roofs waterproof going about 3000 years back. The Roman historian, Procopius, in the 6th century spoke of the Mede’s oil and how Iranians would mix this oil with sulfur, set it on fire and launch its containers at their enemies. According to Procopius, this fiery concoction was made in such a way that it would float on water and thus could be used to destroy approaching enemy ships as well.

During the course of the World War I, British troops had intended to utilize this Spring and as a result had constructed railway tracks to its close proximity which still stands today. Currently the Tar Spring remains very much neglected and in spite of its obvious natural benefits and room for improvement in Dehloran and Ilam in general, no use is being made of it other than as a tourist attraction.

زمین اژدهافش دهان باز بود
سیه قیر جوشان، پر از راز بود
سیه قیر آکنده شد آن چنان
تو گویی که بر وی سرآمد زمان

Yaqub Leis

2011-07-23T18:52:00.000-07:00

Yaqub Leis Saffari (840-June 5, 879) was the founder of the Saffarid dynasty in Sistan, with its capital at Zaranj (a city now in south-western Afghanistan). He ruled territories that are now in Iran and Afghanistan, as well as portions of West Pakistan. In Iranian folklore, Yaqub is regarded as Robin Hood because according to legend he stole from the wealthy and helped the poor.

Yaqub was born in 840 in a small town called Karmin, which was located east of Zaranj and west of Bost, in what is now Afghanistan. He lived a very poor life until his family moved to the city of Zaranj. Yaqub began work as a coppersmith while his brother Amr worked as a mule-hirer. When the Tahirid dynasty of Khorasan came south to take control of the region, Yaqub fought in 852 under a local commander of Bost (now Lashkar Gah), Saleh. After killing a Kharijite captain named Amman, Yaqub was promoted to the position of a commander. He decided to give himself the title Emir at that point.

He attracted the attention of an Abbasid Caliph by conquering non-Muslim territories in the east, which are now mostly part of modern Afghanistan and Pakistan. Then he began acting as an independent ruler and eventually succeeded in gaining control of much of what is now Iran, Afghanistan and Pakistan. On the western periphery of the Afghan area the princes of Herat and Sistan had given way to rule by Arab governors but in the east, in the mountains, cities submitted only to rise in revolt and the hastily converted returned to their old beliefs once the armies passed. The harshness and avariciousness of Arab rule had produced such unrest that once the waning power of the Caliphate became apparent, native rulers once again established themselves independent. Yaqub became the sovereign monarch of the first dynasty after the Arab conquest and in many cases, the people he conquered had rebelled against their Islamic overlords and reverted to prior forms of worship.

From his capital Zaranj, he conquered a vast area that included Kabul Valley, Sindh, Tocharistan, Makran, Baluchestan, Kerman, Fars, Khorasan and Tabarestan. Yaqub was not ready yet to take on the Caliphate, so he used politics and instead of hostility. He sent many presents, silk, jewels and precious stones to Caliph to convince him that all of his conquering has occurred in the name of Caliph and that him and his troops were still faithful to Baghdad. This tactic worked and Caliph blessed him and gladly accepted the presents. This gave Yaqub a peace of mind from the West, to concentrate on the East. By the end of 873 AD, Yaqub had freed and reunited the majority of Iranian States from the hands of Arabs. He attempted to conquer Baghdad but was defeated by the much larger forces of the Caliph al-Mu'tamid.

It was during his rule that Persian was introduced as an official language, ending the pervasive influence of the Arabic language. Yaqub has been accorded the historical status of a popular folk hero in history because his court began the revitalization of the Persian language after two centuries of domination by the Arabic language.

Yaqub had colic disease and refused treatments when advised to do so. As a result, he died on Wednesday, June 5, 879, at a place called Gundishabur. Legend has it that on his deathbed he received the Caliph’s emissary who presented him jewels and offered him the governorship of several provinces. Yaqub responded with anger “Tell your ruler, I have lived all my life on bread and onion, if I survive, only sword will rule between the two of us”. He is buried 12 kilometers southeast of Dezful in a cone-shaped domed mausoleum and surrounded by other graves. An Arabic script inside the masouleum spelling out Yaqub’s name (and thus validating the claims of this being his tomb) and signs leading to the mausoleum have been vandalized with spray paint. While continuously in need of renovations and upkeep, the mausoleum for the most part remains neglected.

Shazdeh Garden

2011-07-04T19:45:00.001-07:00

The Shazdeh Garden is a historical Persian garden located on the outskirts of Mahan in Kerman province, and was constructed under the orders of the governor of Kerman, Abdolhamid Mirza Naserodoleh, during the late Qajar period. Built in the traditional style in the late 1900s, the Garden consists of pools in a terraced fashion. The construction was left unfinished, due to the death of Abdolhamid Mirza in the early 1890s. It is rumored that upon hearing the news of the Governor’s death, the masons immediately abandoned their work and as a result the main entrance still shows some unfinished areas. Its location was selected strategically as it was placed on the way between the Bam Citadel and Kerman.

The Garden is approximately 407 meters long and 122 meters wide in a rectangular shape with a wall around it and surrounded by desert land. It consists of an entrance structure and gate at the lower end and a two-floor seasonal residential structure at the upper end. The distance between these two is ornamented with water fountains that are engined by the natural incline of the land. There are several pavilions and a central canal. There was originally a building leading from the pavilions which has long since been destroyed. The main structure is now partially converted to a restaurant. The garden is a fine example of Persian gardens that take advantage of suitable natural climate an incline of the land (approximately 6.4%).

Other than the main residential building, at its entrance the Garden also consists of a two-storied building for which the second floor was used as living quarters and for receiving guests. Other smaller utility rooms are situated along the sides of the Garden. Amongst them a few side entrances also connect the Garden to the outside.

The garden itself consists of a variety of pine, cedar, elm, buttonwood and fruit trees which benefit from the appropriate soil, light breezes and qanat water enable such an environment in contrast to its dry surroundings. The water enters the Garden at the upper end and while irrigating the trees and plants along its way, flows down through a series of steps and falls. On the two ends of the water path, meaning at the main entrance and the residential structure, there’s a pool that collects and subsequently redistributes the water. All together from top to bottom there are 8 levels/falls along the water path.

In 1991, the premises were completely renovated due to the commemoration ceremony of Khaju Kermani. A traditional guesthouse has been constructed in the city center for the use of tourists and visitors. Some damage to the Garden was caused as a result of Kerman’s 2004 earthquake. In 2005 experts of the Research Center for Historical Sites and Structures were preparing documents to register Shazdeh Garden, amongst other gardens, on the UNESCO World Heritage List and the Garden was finally inscribed in June of 2011.

Simorgh

2011-06-21T21:00:00.000-07:00

Simorgh is the modern Persian name for a fabulous, benevolent, mythical flying creature. The figure can be found in all periods of Greater Iranian art and literature, and is evident also in the iconography of medieval Armenia, Byzantium and other regions that were within the sphere of Iranian cultural influence.

Simorgh is depicted in Iranian art as a winged creature in the shape of a bird, large enough to carry off an elephant or a whale. It appears as a kind of peacock with the head of a dog and the claws of a lion; sometimes however also with a human face. Simorgh is inherently benevolent and unambiguously female. Being part mammal, she suckles her young. Simorgh has teeth. It has an enmity towards snakes and its natural habitat is a place with plenty of water. Its feathers are said to be the color of copper, and though it was originally described as being a Dog-Bird, later it was shown with either the head of a man or a dog.

Iranian legends consider the bird so old that it had seen the destruction of the World three times over. According to myths, she lived ages before Adam and saw many wonderful evolutions of different species of beings that inhabited the universe, before the creation of humankind. Simorgh learned so much by living so long that it is thought to possess the knowledge of all the ages. In one legend, Simorgh was said to live 1,700 years before plunging itself into flames (much like the phoenix). Simorgh was considered to purify the land and waters and hence bestow fertility. The creature represented the union between the earth and the sky, serving as mediator and messenger between the two.

Simorgh made its most famous appearance in the Ferdosi's epic Shahnameh, where its involvement with the Prince Zal is described. According to the Shahnameh, Zal, the son of Sam, was born albino. When Sam saw his albino son, he assumed that the child was the spawn of devils, and abandoned the infant on the mountain Alborz. The child's cries were carried to the ears of the tender-hearted Simorgh, who lived on top this peak, and she retrieved the child and raised him as her own. Zal was taught much wisdom from the loving Simorgh, who has all knowledge, but the time came when he grew into a man and yearned to rejoin the world of men. Though the Simorgh was terribly saddened, she gifted him with three golden feathers which he was to burn if he ever needed her assistance.

Upon returning to his kingdom, Zal fell in love and married the beautiful Rudaba. When it came time for their son to be born, the labor was prolonged and terrible; Zal was certain that his wife would die in labor. Rudaba was near death when Zal decided to summon Simorgh. Simorgh appeared and instructed him upon how to perform a cesarean section thus saving Rudaba and the child, who became one of the greatest Persian heroes, Rostam. Ferdosi’s rationalist interpretation of Simorgh transforms the creature from a mere mythical bird to a symbol of wisdom, ethics and pure knowledge.

In Simorgh’s third and final appearance in Shahnameh, occurs during Rostam’s battle with Esfandiar. Rostam has been dragged out of his retirement by the young Prince Esfandiar who demands to take him to the Shah, in shackles. Of course Rostam would not agree, and they end up doing battle. However, Esfandiar’s body is invulnerable and, as a result, Rostam and Rakhsh receive multiple wounds, some so severe as to make Zal fearful of their imminent demise. At this point, the hoary-headed Zal, who has been holding on to Simorgh’s feather for over six hundred years, summons Simorgh. Simorgh heals Rostam’s wounds and having failed to convince him to withdraw from this battle, guides Rostam to the edge of a body of water and a tamarisk branch. She advises him how to straighten it over fire and affix a two-pronged arrowhead to its tip and three feathers on its base, and how to structure and articulate his last humble plea to the powerful prince before releasing the arrow toward its destined aim. In this last appearance she also makes a passing reference to her mate, now vanquished at the hand of Esfandiar.

Simorgh makes an appearance in the poet Attar’s Conference of Birds. The poem uses a journey by a group of 30 birds, led by a hoopoe as an allegory of a Sufi sheikh or master leading his pupils to enlightenment. The story recounts the longing of the group of birds who desire to know the great Simorgh, and who, under the guidance of a leader bird, start their journey toward the land of Simorgh. One by one, they drop out of the journey, each offering an excuse and unable to endure the journey. Each bird has a special significance, and a corresponding didactic fault. The guiding bird is the hoopoe, while the nightingale symbolizes the lover. The parrot is seeking the fountain of immortality, not God and the peacock symbolizes the "fallen soul" who is in alliance with Satan.

The birds must cross seven valleys in order to find the Simorgh: yearning, love, mystical enlightment, detachment, unity of God, bewilderment and, finally selflessness and oblivion in God. These represent the stations that a Sufi or any individual must pass through to realize the true nature of God. Eventually only thirty birds remain as they finally arrive in the land of Simorgh. Once there, all they see are each other and the reflection of the thirty birds in a lake. The thirty birds seeking the Simorgh realize that Simorgh is nothing more than their transcendent totality. As the birds realize the truth, they now reach the station of subsistence which sits atop the Mountain Qaf.

Yazd Atashkadeh

2011-06-01T20:06:00.000-07:00

The Yazd Atashkadeh is located on Kashani Street in Yazd province. It is considered a holy Zoroastrian temple which is home to Atash Bahram (Victorious Fire). The building was constructed in 1934 under the supervision of Jamshid Amanat on a piece of land donated by the Amanat brothers, and funded by various sources. The Yazd Atashkadeh is said to be Iran's only temple housing Atash Bahram. The name Atash Bahram more accurately defines the grade of consecrated fire in the temple, than it does the temple. It involves the gathering of different types of fire gathered from 16 different sources, including lightning, fire from a cremation pyre, fire from trades where a furnace is operated, and fires from the hearths. Each of the 16 fires is then subject to a purification ritual before it joins the others. Thirty two priests are required for the consecration ceremony, which can take up to a year to complete. However, the name Atash Bahram has now come to mean the temple that houses the highest grade of fire used in Zoroastrianism.

Jamshid Amanat made five trips to India soliciting funds from the construction of the Atashkadeh. On four occasions, he traveled by steam boat and on one by land through Baluchistan and Pakistan. It appears that the final donors included Homa Bani of Bombay, the Persian Zoroastrian Amelioration Funds accumulated by the Zoroastrians of India, and the Parsi Panchayet. Jamshid Amanat and his brother also made some donations in the name of their father Ardeshir Mehraban Rostam Amanat.

The main building of the Atashkadeh sits in the middle of a large garden and is surrounded by pine, cedar and cypress trees. The Farvahar above the main entrance to the building and the adorned stone columns further magnify the venue’s glory. The designs on the columns and walls and also the Farvahar are the work of craftsmen from Isfahan who completed the work in their hometown and then transported the finished stones to Yazd. A pool lies ahead of the building’s entrance. The overall structure is heavily influenced by Parsi fire temples.

The plaque at the entrance of the Atashkadeh reads: "This Zoroastrians' temple was built in 1934 in a site belonged (sic) to the Association of the parsi (sic) Zoroastrians of India under the supervision of Jamshid Amanat. The sacred flame, behind a glass case and visible from the entrance hall, has apparently been burning since about A.D. 470, and was transferred from Nahid’e Pars temple to Ardekan, then to Yazd and to its present site."

Entry to the building requires certain criteria to be met by visitors. In addition to cleanliness, visitors must be barefoot and wear white or light colored clothing. Male visitors must wear white caps and female visitors white scarves. The holy fire is inside a bronze vessel and is visible to guests only from behind a glass wall. Only priests attached to the Atashkadeh may enter the innermost sanctum itself. There are no lights in the inner sanctum other than that of the fire itself.

The fire inside the Temple has been burning for 1,500 years. The fire originates from the flames of the Pars Karyan Fire Temple in Larestan, which was brought to Aqda, Yazd and was kept alight there for 700 years. In 1143 it was taken to Ardekan and was kept lit for another 300 years. Subsequently in 1473 it was transported to Yazd where initially it was kept in the home of a high ranked priest by the name of Tirandaz Azargoshasp in a neighborhood called Khalaf Khan Ali. It was finally placed in its current location upon completion of the Fire Temple.

These days the Atashkadeh is a tourist destination, especially during Norooz. Opening its doors to tourists has raised objections, especially from the Zoroastrian community, as it is considered a place of worship. While its peace, tranquility, cleanliness and purity threaten to be continuously disturbed, however, sections of it are still allocated for visits by the public.

In 1999 the Yazd Atashkadeh was registered on the National Heritage List.

Varzesh'e Bastani

2011-05-17T18:20:00.001-07:00

Varzesh’e Bastani is a traditional Martial art and a style of wrestling that originated in Iran. Varzesh’e Bastani combines elements of the pre-Islamic Iranian culture with philosophical and spiritual components. Participants are expected to be pure, truthful, and good tempered and only then strong in body. The principles of unpretentiousness are exemplified by a verse recited at many meetings: "Learn modesty, if you desire knowledge. A highland would never be irrigated by river."

Varzesh’e Bastani was particularly popular in the 19th century, during the reign of the Qajar king Nasereddin Shah. Performances inspired by Persian mythology were held at the Shah's court every Norooz. The sport declined following the rise of the Pahlavi dynasty in the 1920s and the subsequent modernization campaigns of Reza Shah. Mohammad Reza Pahlavi attempted to revive the tradition and practiced it himself, and during his reign, the last national competitions were held. Following the Iranian Revolution of 1979, the tradition has lost some of its popularity. The climax of the sport was in the Safavid dynasty while today it is associated with nationalism.

The Varzesh’e Bastani rituals mimic the rituals and traditions of Sufi orders, as evidenced by terminology like morshed "master" (beating the drum and reciting poetry), pish kesvat "leader", taj "crown" or faqr "poverty". The ethics involved are also similar to Sufi ideals, emphasizing purity of heart. Every session begins with pious praise of prophet and his family or recital of stories from Iranian mythology, such as those of the Shahnameh. The main part of a Varzesh’e Bastani session is dedicated to gymnastics or calisthenics, notably wielding of wooden clubs (mil) and metal shields (sang), pulling of bow-shaped iron weights (kaman), lifting various types of weights, push-ups, whirling and juggling. The sessions end with submission wrestling between two champions.

The main instruments utilized and their usage are as follows:

1. Kabadeh: The Bow

The kabadeh is inspired from the former war bows and in fact resembles it. It is a rod of iron, widened in the center to form a hand grip, and is connected to a chain, generally with sixteen links each containing six discs. The string of links is attached to an iron rod which is the grip. The bow is gripped with both hands, kissed as a sign of respect, then raised above the head at arms length and balanced to the rhythm of the drum and shaken in all directions. The athletes shake the bow while turning on the spot. Then they pass the chain around their neck and, while completely letting go of the bow, turn once again dragging along the bow which descends in this turning movement, from the shoulders down to the hips. Then the turner picks up speed and bends down in such a way that when the bow reaches his ankle he jumps over it by throwing himself sideways. The bows can weigh from 10 to 50 kilograms. The most experienced gymnasts work with the heavy bows while they notices use the lighter ones.

2. Sang: The Shield

The two shields are made of walnut wood and with a long parallel piped form. The edges are rounded and the center is pierced with a heart-shaped hole through which a horizontal iron bar is passed which serves as a handle. For this portion, the athlete lies down and holds the shields at arms length in such a way that the curved upper portions meet. He turns alternately from one side to the other. When he leans to the left he raises his right arm as high as he is able and vice versa. The shields can weigh sixty to one hundred and twenty kilograms, are generally more than a meter long and approximately seventy centimeters wide.

3. Mil: The Club

Formally the clubs were made of wood and iron-like maces, but today, they are cut of elm wood. They are characteristically symmetrical around the axis and bulge towards the top. There are two types of clubs: those reserved for training exercises and those for juggling. A pair of the former weigh from 5 to 40 kilograms and those for juggling from 4 to 6 kilograms. The handles of the heavy clubs are shorter than those of the juggling clubs. While holding the clubs, the athletes swing one club to the back while keeping the other club straight in front. He then brings it back to the straight position in the front and repeats with the other club. The swinging is done in a rhythmic fashion guided by the drum of the morshed.

Membership at the zoorkhaneh is by rank. The lowest rank is that of nocheh or novice, who is being trained by a designated champion. The next rank is nokhasteh or advanced student is a nowcheh who has made a substantial degree of progress under a designated champion. Finally there is the pahlevan or champion. The uniform of the champions consists of either a loin cloth or a pantaloon, or a tight pair of short pants made from leather or some durable material. The pants are usually decorated with beautiful embroidery. There are several champion grades:

Pahlevan’e Pahlevanan, which included court-sponsored sportsmen.
Pahlevan’e Zoorgar, the master wrestlers or strong men.
Pahlavn’e Keshvar, the acclaimed pahlevans including many of Iran's wrestlers at World and Olympic events (such as Gholamreza Takhti).
Pahlevan’e Bozorg approximately equivalent to the Grand Master in Far-East Asian martial arts. This title was only accorded to very few pahlevans, such as Pourya Vali (c. 1300) and Haj Seyyed Hasan Razaz (1853–1941).
Jahan Pahlevan, the highest rank of Pahlevani in the Iranian army before the Arab invasion. A title given to Rostam, the legendary Pahlevan of Ferdosi's Shahnameh. The contemporary Gholam Reza Takhti is another Pahlevan who is given this title.

Zoorkhaneh, literally "house of strength is a traditional gymnasium where Varzesh’e Bastani is practiced. The Zoorkhaneh itself is a covered structure lit by a single opening in the ceiling with an octagonal pit about 1 meter deep in which athletes train. The main section, almost all around the pit, is given to the audience. A small section is used by the athletes for changing clothes and storing their equipment. By the entrance, there is a kiosk-like elevated structure where the morshed sits and recites poetry. In front of him is a bell for informing the audience of the arrival of prominent guests to the gathering. The most well-known zoorkhaneh in Iran was at the Bam Citadel. In contrast to gymnastics practiced in the West, the exercises consist of team sports that combine tests of physical strength and flexibility, specific rituals, and respect for traditional moral and ethical rules. The rituals change to keep pace with the sound of a drum played by the morshed, who is typically seated in an elevated position within the hall.

The origins of the zoorkhaneh is its present shape is not clear. It is believed that during the fall of the Persian Empire to the Arab army, Iranian athletes and warriors alike lost their ability to perform their traditional sports in the open. Consequently, they decided to gather in private homes and carry on their normal routine there. Later on they moved into the type of covered structure that we recognize now. It was during these clandestine gatherings that, based on the ideology of the individuals who managed them, two types of zoorkhanehs emerged: those that followed the traditions and rituals of the Sufi orders and those that followed the manners of the national champions of ancient Iran.

In 2008 Iran's Cultural Heritage, Handicrafts, and Tourism Organization (ICHTO) registered Varzesh’e Bastani on its National Heritage list as Iran's ninth National Spiritual Heritage.

Cypress of Abarkooh

2011-05-08T20:38:00.001-07:00

The Cypress of Abarkooh, also called the Zoroastrian Sarv, is a cypress tree in Abarkooh, Yazd province. It is an Iranian national monument and tourist attraction standing an estimated 25-28 meters high and with a perimeter of 11.5 meters at its trunk and 18 meters higher up around its branches. Russian scientist Alexander Rouf has estimated its age as over four thousand years old and thus it may be the oldest living being in Asia. Some legends attribute its origin to Japheth, the son of Noah, while others believe Zoroaster himself planted it. Favorable natural conditions of its location has been credited as the main reason for the tree’s longevity, although it is now been enveloped by an urban park and is thus open to disturbances by unnatural elements.

In ancient Iran, planting a tree was of great importance and can be seen in some of the carvings of Persepolis. In particular the cypress tree was considered significant to Zoroastrians as it remained green all year long. References to the tree have been made as early as the 14th century by Hamdollah Mostofi. In his book “NezhatolGholoob” he describes Abarkooh as “there is a cedar tree there with global fame”. Cypress has been the first choice for Iranian Gardens. In all of the famous Persian Gardens, such as Fin Garden, Mahaan, Dowlat Abad, and others, this tree plays a central role in their design.

While the cypress tree of Kashmar was chopped down by the orders of the Abbasid Caliph Motevakkel and transported to Samarra, the Cypress of Abarkooh withstood the test of time. It was never forgotten by the Iranians and in fact its legend grew ever stronger with the passage of time while poets and artists kept depicting it in their works.

In the past there have been a number of occasions where steps have been taken to prolong the tree’s life and rid it of damaging natural elements such as termites. There is a dedicated gardener/guard who also tends to the tree although there are no signs or impenetrable fences to assist him in his guardian duties. While the tree can be considered a living ecosystem of its own, with it housing many birds’ nests and being home to other living creatures, however, the tree shows signs of vandalism. Furthermore locals and tourists periodically tie pieces of cloth to the tree in an attempt to make votive offerings in order to gain from its natural spirit for fulfillment of a wish. One can hope that the recent rumors of finding the burial site of one of Imam Bagher’s children in the area will divert such traffic away from the Cypress of Abarkooh.

Unfortunately as of late, the Cypress of Abarkooh may be approaching its demise. The main reason, apart from the side effects of tourism, is the neglect in taking care of the soil of the area around the tree. Between 50 and 100 people visit the cedar daily and this has made the soil around the tree more compact. Thus the activity of the microorganisms in the soil and also the permeability of the soil has become limited. Furthermore a street had been constructed near the tree that has contributed to the living environment of the tree becoming polluted.

There have been unsuccessful attempts at registering the Cypress of Abarkooh on UNESCO World Cultural and Natural Heritage’s list.

Kordasht Bath

2011-04-19T19:16:00.000-07:00

The Kordasht Bath is a historical structure located in the central section of Jolfa in East Azerbaijan province. The Bath and Kordasht Village that it’s situated in are on the southern banks of the Aras River . It is bordered by peaks of Armenia on the northern side and the Kamtal Mountains in the south. Its geographic location enables it to have mild winters and warm summers. Annually the Bath and Village are host to thousands of visitors and tourists.

The Bath was constructed in the midst of a large garden during the Safavid Era during the reign of Shah Abbas. It was built upon Shah Abbas’s orders and originally it was considered a royal bath for use only by royalty. Commissioned by Agha Mohammad Khan Qajar, it underwent some renovation during the Qajar Era which transformed it into its current form. Its appearance aside, one of the changes that Agha Mohammad Khan declaring it open for use by the public. Throughout the years not much maintenance was carried out for the Bath and it ultimately went through natural deterioration. Such was the level of such deterioration that people stopped using the facility and it in effect became an abandoned relic of the past. Following this phase the Kordasht Bath became recognized as one of Azerbaijan ’s historical structures and began attracting visitors.

The Bath has some impressive interior carvings, adding to its charm. From the point of view of internal arrangement and wall paintings it is simply spectacular. Upon entrance a first set of stairs lead to an initial sitting area. A further eight stairs brings you to an octagonal shaped changing room. The changing room has a domed roof which is supported by eight decorated columns. A hallway connects the changing room to another octagonal shaped room that contains the main pool. To its left are two toilets and a smaller pool. This room which is supported by four columns has a waterway that directs hot water into the pool. The room receives natural light via intentional ducts scattered throughout the ceiling.

While the Bath is not currently functional, however, officials from the Cultural Organization of East Azerbaijan are in the process of renovating and upkeeping the Bath to boost tourism.

Soltanieh Dome

2011-04-06T18:42:00.001-07:00

The Soltanieh Dome was erected between 1302 to 1312 and is located in Zanjan province. It is the earliest existing example of the double-shelled dome in Iran and the third largest dome in the world after domes of Florence Cathedral and Hagia Sophia. Much of its exterior decoration has been lost, but the interior retains superb mosaics, faience, and murals. People have described the architecture of the building as “anticipating the Taj Mahal.” It is outstanding by virtue of its innovative engineering structure, spatial proportions, architectural forms and the decorative patterns and techniques. It has 8 elevated porticos and approximately 50 chambers.

The Soltanieh Dome stands in the middle of a rural settlement, surrounded by fertile meadows. The building is octagonal in form, rising to a stunning high-profile dome 50 meters high and covered with turquoise-blue faience tiles. The dome, consisting of two parallel and separate brick layers, is surrounded by eight slender minarets as a decorative feature. A wide band of square Kufic around the drum makes a transition between the light blue and the lapis lazuli blue of the main stalactite cornice. The interior walls were originally adorned with light golden-toned bricks and dark blue faience tiles to form large inscriptions in Kufic. However, in 1313, it was redecorated with plaster, using a rich variety of fine ornaments, often worked in low relief. The second phase of the decoration belongs to the period when the use of the monument as a shia shrine was given up. The decoration of the exterior belongs to the first phase.

Sultan Muhammad Khodabandeh of the Ilkhanid dynasty came to power in 1304 and decided to enlarge the area and make it his capital, naming it Soltanieh. Soltanieh became a major trading center on the route between Asia and Europe in the 14th century. Originally the Soltanieh Dome was meant to house the relics of Imam Ali and his son, Hussein, from Baghdad to Soltanieh. This never happened, though, and the shrine became the mausoleum of Muhammad Khodabandeh instead. After the death of Khodabandeh in 1316, the city started losing in importance, and later it fell in the hands of small local dynasties. In the 16th and 17th centuries, Soltanieh gradually declined and remained in ruins. Some restoration was undertaken in the Soltanieh Dome in the 19th century.

The Soltanieh Dome has been undergoing extensive renovation periodically. In 2008 Iran's Cultural Heritage, Handicrafts, and Tourism Organization (ICHTO) refurbished the brick structure's exterior with azure tiles made in traditional kilns over a four-year period. Some 100,000 tiles were used to restore the structure.

In 2005 the World Heritage Committee approved to include the Soltanieh Dome in its list of World Heritage.

Golestan Palace

2011-03-21T10:46:00.000-07:00

Golestan Palace is the former royal Qajar complex in Iran's capital city and is located in Arq Square in Tehran. The oldest of the historic monuments in Tehran, the Golestan Palace belongs to a group of royal buildings that were once enclosed within the mud-thatched walls of Tehran’s Historic Citadel.

The Citadel was built during the reign of Tahmasp I (1524-1576) of the Safavid dynasty, and was later renovated by Karim Khan Zand (1750-1779). Once Agha Mohammad Khan Qajar (1742–1797) chose Tehran as his capital, the Court and Golestan Palace became the official residence of the royal Qajar family, in particular during and following the reign of Fath Ali Shah. The Palace was rebuilt to its current form in 1865 by Haji Abolhasan Mimar Navai.

During the Qajar era, the Palace witnessed unity and continuity in building construction. In between 1925 and 1945 a large portion of the buildings of the Palace were destroyed on the orders of Reza Shah who believed that the centuries old Qajar Palace should not hinder the growth of a modern city. In the place of the old buildings modern 1950s and 1960s style commercial buildings were erected. In its present state, Golestan Palace is the result of roughly 400 years construction and renovations.

During the Pahlavi era Golestan Palace was used for formal royal receptions and the Pahlavi dynasty built their own palace at Niavaran. The most important ceremonies held in the Palace during the Pahlavi era were the coronations of both Reza Shah and his son Mohammad Reza Shah.

The Golestan Palace has beautiful architecture, magnificent architectural decorations, and each monument inside the Palace has its own unique history. The palace also contains many rare objects. A breakdown of the various portions of the complex is as follows:

Shams-ol-Emareh (Edifice of the Sun) is a stunning structure on the eastern wing of the Golestan Palace. The idea of building a tall structure came to Nasereddin Shah before his first European and from pictorial images of European buildings. The Monarch wanted a structure from which he could have panoramic views of the city. Construction on the Shams-ol-Emareh began in 1865 and was completed two years later. The building has two identical towers. The exterior views have multiple arches, intricate tile work and ornate windows. This building is a fusion of Persian and European architecture

Emarat Badgir (Building of the Wind Towers) sits on the southern wing of the Complex and was constructed during the reign of Fath Ali Shah (circa 1806). The building underwent major renovations, including structural changes, during the reign of Nasereddin Shah. The building is flanked by two rooms known as gooshvareh (earrings). There is a central room on the lower level which boasts the finest stained glass window in Golestan Palace. Outside, there are four wind towers of blue, yellow and black glazed tiles and a golden cupola. The wind towers, along with a pool and subterranean stream (ghanat) were constructed to allow the cooling wind to move through the structure, although with the construction of the Tehran subway system, the flow of water had to be stopped.

Chador Khaneh (House of Tents) is located between the Wind Towers and Almas Hall and was used as a warehouse for royal tents. The Qajar tribe loved the great outdoors and made several royal camping trips each year and many tents were needed to accommodate the entourage. The Chador Khaneh has undergone major renovations and is now used as a meeting and lecture hall.

Talar’e Almas (Hall of Diamonds) is located in the southern wing of Golestan Palace next to the Wind Towers. It is called Hall of Diamonds because of the exceptional mirror work inside the building.

Completed in 1883, the Abyaz (White) Palace houses one of the most interesting ethological museums in Iran. There is a colorful exhibition of tradition Iranian costumes, as well as a folk art exhibition. The Ottoman king, Sultan Abdolhamid, sent precious gifts to Nasereddin Shah and reportedly the Qajar monarch was so delighted with these gifts that he decided to build an exhibit hall worthy of these gifts within the confines of the Golestan Palace. It receives its name due to the white color of its exterior walls.

The spectacular terrace known as Takht’e Marmar (Marble Throne) was furnished in 1806 by order of Fath Ali Shah with a marble throne. Adorned by paintings, marble-carvings, tile-work, stucco, mirrors, enamel, woodcarvings, and lattice windows, the throne embodies the finest of Iranian architecture. The Marble Throne is one of the oldest buildings of the historic Citadel and appears to be built during the reign of Karim Khan. It gets its name from the existing throne, which is situated in the middle of the terrace, is made of sixty-five pieces of the famous yellow marble of Yazd. Coronations of Qajar Kings, and formal court ceremonies were held on this terrace. The last coronation to be held at Takht’e Marmar was the coronation of Reza Shah in 1925.

Dating back to 1759, Khalvat’e Karim Khani was a part of the interior residence of Karim Khan Zand. The basic structure of the Khalvat’e-Karim Khani is similar to Takht’e Marmar in that it is a terrace (although much smaller and less ornated) containing a marble throne inside. There was once a small pond with a fountain in the middle of this terrace. It is believed that after overthrowing the Zand Dynasty, Agha Mohammad Khan retrieved Karim Khan’s bones from Shiraz and buried them under the steps here so as to walk over them on a continuous basis. Nasereddin Shah was fond of this corner of Golestan Palace and is said to have spent much time here in rest, smoking his water. After being misplaced for sometime, his marble tombstone displaying his image has found its way to this quite corner of the Palace.

Talar’e Salam was originally designed to be a museum, however, later on this Hall was designated to hold special receptions in the presence of the King. This Hall has exquisite mirror work, the ceiling and walls are decorated with plaster molding and the floors are covered with mosaic. The space underneath Salam Hall was used as a warehouse for the china and silverware dedicated to the Qajar Kings. In the Pahlavi period, this warehouse was turned in to a museum to display these items. In addition to the gifts, some rare objects are kept in this museum, some of them are the Helmet of King Esmail Safavid, the bow and arrows of Nader Shah, the armband of Fath Ali Shah, the collection of Qajar seals, Agha Mohammad Khan’s crown and a decorated ostrich egg.

Talar’e Zoroof replaced Narenjestan building. All the chinaware that was dedicated to Qajar Kings by the European Kings was taken to this room and was arranged in show cases which were built for this purpose. Some rare chinaware that exists in this room include: The chinaware that shows the Napoleonian wars dedicated by Napoleon the first, a chinaware dedicated by King Nicoli the first, Chinaware studded with gems and jewels dedicated by Queen Victoria, a chinaware which was dedicated by King Vilhelm to the Iranian Crown Prince and a set made by Melacit stone dedicated by Alexander the third.

Talar’e Ayneh (Hall of Mirrors) is the most famous part of the Palace hall and is located over the stone terrace in front of the lobby of the Palace. This relatively small hall is famous for its extraordinary mirror work. It was famously depicted in a painting by Kamal-ol-Molk, although its portrayal gives it much larger dimensions than its actual size.

Talar’e Aj (Hall of Ivory) is a large hall used as a dinning room located west of Brilliant Hall and above Howz Khaneh. It was decorated with gifts presented to Nasereddin Shah by European monarchs.

Aks Khaneh (House of Photographs) and Howz Khaneh (House of Ponds) are summer chambers utilizing a cooling system that pumped water from a qanat into a small pond. The system was designed to pass through as many summer rooms as was necessary. The water was then channeled outside to irrigate the royal gardens. Aks Khaneh has undergone major renovations and is now used as an exhibition space for photographs of the Qajar period.

Talar’e Berelian (Hall of Brilliance) named after the brilliant mirror works of Iranian artisans. The Hall was built by Nasereddin Shah build to replace another hall called Talar Boloor (Crystal Hall). The Berelian Hall is famous for its mirror work and chandeliers.

Emarat’e Khabgah (Siesta House) was built in northeastern corner of the Complex as the residence of Queen Elizabeth II during her short visit to Iran in 1955 and is the most recent addition to Golestan Palace. The building is designated to house the Royal Manuscripts Library and the Qajar photograph collection.

Golestan Palace is currently operated by the Cultural Heritage Organization of Iran. On October 11, 2005 the Cultural Heritage Organization of Iran submitted the palace to the UNESCO for inclusion into the World Heritage List in 2007.

Imam Gholi Khan

2011-02-20T12:42:00.001-08:00

Imam Gholi Khan was an Iranian military and political leader of Georgian origin who served as a governor of Fars, Lar and Bahrain for Shah Abbas I. He was the son of Allahverdi Khan, the celebrated Georgian general in the service of Iran’s Safavid Dynasty and of 33 Pol fame.

Imam Gholi Khan is first mentioned as governor of Lar in Fars in 1610. He succeeded his father as governor-general of Fars in 1615, but retained his position at Lar and was granted the rank of an amir of the divan by Shah Abbas I. In 1619-20, Imam Gholi Khan oversaw Shah Abbas’s project to link the headwaters of the Karoon and Zayandeh Rivers in order to enhance the water supply of his capital, Isfahan. Shah Abbas placed complete trust in Imam Gholi Khan who grew in influence and prestige and became one of the wealthiest khans of the Safavid empire. He built a school and many palaces in Shiraz and the still standing Khan Bridge over the Kor at Marvdasht.

Imam Gholi Khan managed to bring much of the southern parts of modern day Iran under his control from Jask Port to Arvand River and most of the islands in the Persian Gulf. At all times he had an army to the tune of 25 to 30 thousand soldiers at his disposal. In spite of his clear dominance and King-like rule over his territory, Imam Gholi Khan showed complete loyalty to Shah Abbas I.

Being in charge of the Safavids' southern possessions, Imam Gholi Khan continued his father’s policy of undermining the Portuguese positions in the Persian Gulf. In 1621, he persuaded the English East India Company to cooperate with the Persians by threatening to cancel the trading privileges that had been granted to the company by the Shah in 1615. Furthermore he blocked access to fresh drinking water in Qeshm Island and encouraged the Amir of Hormuz to revolt against the Portuguese. He then claimed that prior to the Portuguese presence, Hormuz Island was part of Lar jurisdiction and thus will continue to be as such. The Portuguese rejected this claim which effectively set the stage for military confrontation between the two sides. While the Portuguese managed to regain access to a minimal amount of fresh water and constructed a fortress in anticipation of battle, Imam Gholi Khan accompanied by an army of 5,000 soldiers finally attacked Qeshm Island.

Imam Gholi Khan’s army aided by the English navy laid to siege to the Portuguese Fort which was defended by an additional 250 local Arabs in addition to the Portuguese military troops. Imam Gholi Khan conquered the Fortress and Island and following a brief reinforcement of his troops, attacked Hormuz Island. After a gallant defense of ten weeks but yet sensing imminent defeat, the Portuguese finally surrendered. Thus in 1622, after 118 years of foreign dominance, the Strait was finally liberated.

After the death of Abbas, Imam Gholi Khan found himself in disagreement with new favorites of Shah Safi, Abbas’s successor to the throne of Iran, and became marginalized. Furthermore, they viewed Imam Gholi Khan as a threat to the new King’s throne. Ultimately in 1633, under the guise of defending Tabriz against Turkish attacks, he was summoned along with his three sons to the King in Qazvin. At Shah Safi's orders the four of them were decapitated while his vast possessions were converted into the crown domain.

Today a statue of Imam Gholi Khan stands tall in Imam Gholi Khan Square in Qeshm Island.

El Goli

2011-02-04T19:20:00.001-08:00

El Goli (in local dialect meaning the people’s pool), formerly Shah Goli (meaning the Shah’s pool), is a pleasant hillside garden and park around an artificial lake with an area of 54,675 square meters in East Azerbaijan. It is located southeast of Tabriz and is a popular weekend resort for the locals. A hill in the eastern side of the park leads down to the pool via a set of steps, and a fountain from the top of the hill flows down to the pool. In the center of the pool there is a grand two-storied hexagonal building, resembling a small peninsula.

El Goli is a water garden, an artificial lake seven hundred feet square, built not by excavating but by raising artificial terraces that are concealed beneath plantings of poplars and willows, so that the lake appears to float above its landscape. Due to humidity and aging, in 1967 El Goli’s hexagonal building was severely damaged, however, by 1970 an identical structure, following its original design, was built in its place.

Its origins are not quite clear. It was constructed at least as early as the late eighteenth century and added to by local governors over the years. The pool itself is said to have been built during the reign of Aq Qoyunlu kings. However, it was expanded upon by the Safavids. By the era of the Qajars, the pool was practically filled with sand and gravel until it was ultimately taken under their care and renovated.

El Goli originally was originally a village on the outskirts of Tabriz, however, with the advancement and urbanization of Tabriz, and subsequently El Goli, it was gradually absorbed by the city. The purpose of El Goli’s pool seemed to provide the villagers with a source of water irrigate their fields. By constructing El Goli Boulevard (Shahid Bakeri) which separates El Goli Park from the old El Goli Village, the Village gradually became less attended to and today is considered simply a small neighborhood within the bigger city. On a positive note though, such lack of attentiveness towards the former El Goli Village has enabled it to maintain much of its simple and traditional fabric and structure.

Following the Iranian Revolution, El Goli was shut down for a few years as a result of its history of being a spot for immoral activities although it was ultimately reopened. El Goli has always been a popular spot for the locals, especially during the warmer months, and as of late has also attracted tourists due to construction of a 20-story hotel in its vicinity.

Kheshti Bridge

2011-01-23T19:34:00.001-08:00

Kheshti Bridge is an adobe bricks and mortar bridge located in Langerood, Gilan. It was the old route from Lahijan to Langerood and due to its strategic location is still heavily utilized by the locals. This bridge spans over the Langerood River which in turn is fed by Sepidrood. Kheshti Bidge is 37 meters long and has two arches supported by thick pillars and on average is about 10 meters above the river’s surface.

The Bridge consists of one flat middle section with two sloped side sections. The middle section spans 15 meters while each of the sloped parts are 11 meters long. The width of the Bridge is a little over 4 meters wide. The Bridge consists of two arches, tall and wide enough for each of them to allow the passing of a ship (although by today’s standards it may be a tight fit). The middle column of the Bridge, in between the two arches, spans 4 meters across and on both sides of the bridge are two wave-breakers to ease the pressure on the Bridge during rainy periods. Up the walls of its column are two window-like depressions. The arches are each adorned by a row of bricks along their perimeter 12 centimeters wide. The bridge has a small passageway and window (sandwiched between the two window-like depressions) completely passing through its middle column.

There is some ambiguity regarding its age. Some believe it was built by Haj Agha Bozorg Monajem Bashi during the reign of Fath Ali Shah Qajar. Others point out that up until the late 14th century only wooden bridges were utilized in Langerood and thus this bridge must have been constructed during the Timurid dynasty. Yet others consider it the work of the Ilkhanate or Safavid dynasty.

In 2007, in an effort to enhance Kheshti Bridge’s attraction for locals and tourists, renovations were carried out. As a result of this $120,000 project, lighting of the Bridge was greatly improved, thus adding to its already existing allure.

Mazichal Village

2011-01-01T19:43:00.000-08:00

Mazichal is a scenic village with pleasant weather and verdant landscape 20 kilometers southeast of Kelardasht in Mazandaran. The small village lacks modern facilities such as electricity, tap water, asphalt roads or telephone, but offers a tranquil experience to visitors seeking an escape from the pollution and hubbub of city life. Estimates on the total number of families in Mazichal range from 50 to 120. Families residing in Mazichal, most of them farmers or cattle breeders, live in the Village during the warmer months and migrate in the winter.

Mazichal gets its name due to the vast number of chestnut trees it contains. In local dialect, mazi means chestnut and chal means valley. Thus the name Mazichal refers to the nature of the area, a valley peppered with chestnut trees.

Mazichal is situated 2,600 meters above sea level. Vehicles cannot maneuver easily on the Village’s roads, hence most visitors prefer to abandon their cars (SUVs being the most appropriate for this particular destination) and walk to the Village. It takes an hour to reach Mazichal from Kelardasht through a beautiful forest, which includes various trees such as chestnut and oak. As tourists approach the end of the forest’s path, the highlands of Mazichal appear. There is a barrier between the forest and Mazichal, possibly to deny wild animals access to the Village. During the summer months, the neighboring Abbas Abad Village utilizes Mazichal for feeding its farm animals. Thus at such times the sight of herds of sheep traveling the various dirt roads towards Mazichal through the forest is not uncommon.

The Village attracts many ecotourists every year. Within the course of a day, the weather can change drastically from sunny to a downpour. The unique characteristic of this Village is that when it rains, Mazichal seems to be floating above the clouds. The topography of the region and the presence of hills and mountains is such that during raining periods clouds will overtake the sky and ground as well, covering the Village and its surrounding area. While constantly morphing into different shapes the proximity of the clouds gives one the impression that the Village is floating in the sky which is one of Mazichal’s main claims to fame.

Mazichal is home to many therapeutic plants. Liliaceae flowers extend over a vast area covering Mazichal’s hills and mountains during summer. An annual festival in Mazichal attracts visitors flocking to view its natural landscape of flowers. The region is also famous for its mineral waters. In addition to its natural beauty, Mazichal enjoys a rich history with cemeteries belonging to Pre-Islamic era.

No modern construction is allowed in the Village. In 2010, following claims of ownership from Abbas Abad’s Town Hall, permits for the construction of over 100 buildings were issued. Aside from the negative effect such structures would have on the natural setting of Mazichal, as of the end of the year, the legality of such claims and permits were still being debated.

Church of Saint Stephanos

2010-12-25T12:08:00.000-08:00

The Church of Saint Stephanos located in East Azerbaijan was built in the 9th century and is among a handful of magnificent churches in Iran. The Church's architectural style is a mixture of Urartan, Parthian, Greek, and Roman styles. With respect to the history of the construction of this building, which is considered one of the architectural masterpieces of north-western Iran, there are a number of differing views. However, historic evidence, the type of construction, the building materials, the ornamentation, the philosophy behind the ornamentation, and the circumstances that allowed for the creation of this Church all attest to the fact that it was constructed during the tenth to twelfth centuries AD. The Church is located in the abandoned village of Dare Sham. Prior to 1971 it was accessible only by a dirt path, however, a road was constructed providing access by automobile.

Passing through an increasingly hilly terrain approaching a mountain, the dome of the entranceway to the Church of Saint Stephanos becomes visible. The dome of the entrance building has a width of four meters at its base, while the grounds are covered by a variety of trees. A large pool exists on the site with a clear, clean spring flowing to it. The fortifications for the monastery and Church are located to the east of the site and consist of a tall rampart with seven watchtowers and five cylindrical buttresses. The watchtower on the south-western corner has crumbled, but the other portions of the fortification have remained relatively sound. The gateway to this rampart is situated in the center of the western wall. It has a width of approximately one and a half meters, and a height of roughly two and a half meters. The door itself is made of wood, with wrought iron details, much in the style of fortress gates in the Safavid and Qajar eras. The pillars, and the dome above the gate are all constructed of red limestone and bear extensive masonry, and sculpting. A stone relief of the Virgin Mary and the Infant Jesus is sculpted in the dome's vault. This gateway opens on to a dark passageway that leads on the south to the monastery, on the north to the Church.

Once inside, one must pass through a narrow corridor, climb a few steps, and enter the Church's courtyard. The Church is constructed entirely of stone, and consists of three distinct parts: the belfry, the Church proper, and Daniel's furnace. The Church proper has a height of an average three story building with remarkable samples of masonry, sculpting and decorative work both in the interior and exterior of the building. Remarkable stone relief of the disciples, saints, and angels have been sculpted on the faces of the sixteen-sided prismatic structure, which is considered the impost for the tower of the Church.

The interior of the shrine is laid out as a basilica and consists of three components: arcade, apse and altar. The balcony to the arcade is situated upon two stone demi-columns. The altar is located on the eastern side of the shrine with its base and surface made of marble.

There are a number of interesting objects within the shrine of which two inlaid chairs, three images of Mary and Jesus, a brass reliquary, and four bibles stand out. The chairs are from the Safavid period, the paintings resemble those from the 17th and 18th centuries, the bones within the gilded reliquary are said to be those of Saint Gregory, and the oldest bibles date, according to Sarkis Misaghian, from the 17th century.

Daniel's furnace is a hall connected to the Church's northern wall. It is divided into three parts: the furnace, a congregation space, and a baptismal fountain. The furnace is separated by a wall from the congregation hall which is located in the center of the space. The baptismal urn is situated in the eastern extremity of the hall and stands in the middle of a high platform. The furnace is named after Saint Daniel, who was born in Syria in the year 410. The bell tower is located on a two storied balcony that is connected to the Church's southern wall. This tower is octagonal in shape, and stands on eight cylindrical columns, all of which are of the same red stone as the Church.

In 2005, a team of Iran's Cultural Heritage and Tourism Organization (ICHTO) who were studying documents from Iranian churches for international registration, discovered some bones in a box in the Church. It is believed that the box consists of remains of John, the Baptist. Jean Baptiste Tavernier, a French traveler, recalls he saw the box when he was passing Saint Stephanos Church in 16th-early 17th century where he was told that the box belonged to one of the 12 Apostles of Christ.

Reza Shah

2010-12-12T12:09:00.000-08:00

Reza Shah Pahlavi (March 15, 1878 – July 26, 1944), was the Shah of Iran from December 15, 1925 until he was forced to abdicate by the Anglo-Soviet invasion of Iran in September 16, 1941. Reza Shah overthrew Ahmad Shah Qajar, the last Shah of the Qajar dynasty, and founded the Pahlavi Dynasty. He was later designated by parliament as "Reza Shah the Great". He established an authoritarian government that valued nationalism, militarism, secularism and anti-communism combined with strict censorship and state propaganda. He was known as being highly intelligent, without any formal education. Reza Shah introduced many socio-economic reforms, reorganizing the army, government administration, and finances. His reign brought law and order, discipline, central authority, and modern amenities - schools, trains, buses, radios, cinemas, and telephones.

Reza Pahlavi was born in the village of Alasht in Savad Kooh county, Mazandaran in 1878. His father, Abbas Ali, and his mother Zahra were ethnic Mazanderani. Abbas Ali was a member of the regional army. When Reza was sixteen years old, he joined the Persian Cossack Brigade, in which, years later, he would rise to the rank of Brigadier. He also served in the Iranian Army, where he gained the rank of gunnery sergeant under Qajar Prince Abdol Hossein Mirza Farmanfarma's command. He rose through the ranks, eventually holding a commission as a Brigadier General in the Persian Cossack Brigade. He was the last and only Iranian commander of the Persian Cossack Brigade.

In late 1920 the Soviet Socialist Republic in Rasht was preparing to march on Tehran with a guerrilla force of 1500 Jangalis, Kurds, Armenians, and Azerbaijanis, reinforced by the Soviet Red Army. This fact, along with various other disorders, mutinies and unrest in the country created an acute political crisis in the capital. On February 21, 1921, Reza Khan staged a coup d'état together with Seyyed Zia'eddin Tabatabaee, to get control over a country which had practically no functioning central government at the time. Commanding a Russian-trained Cossack Brigade, Reza Khan marched his troops from Qazvin, 150 kilometers to the west of Tehran, and seized key parts of the capital city almost without opposition and forced the government to resign.

With the success of the coup, Tabatabaee became the Prime Minister of Iran. Reza Khan's first role in the new government was as commander of the army, which, in April 1921, he combined with the post of Minister of War. At the same time, he took the title Reza Khan Sardar Sepah. The coup d'etat and the emergence of Reza Khan were assisted by the British in order to halt the Bolsheviks penetration of Iran and the threat they posed on their colonial possession in India. It is thought that British provided ammunition, supplies and paid for Reza's troops.

On October 26, 1923, Reza had seized control of Iran and forced the young Ahmad Shah Qajar to exile in Europe. He maneuvered against Qajar dynasty and in October forced the parliament to depose the young King. He assured the landlords and the conservative clergy that he would defend Islamic law and would not undertake any radical reform. The Majles, convening as a constituent assembly on December 12, 1925, declared him the Shah. Three days later, on December 15, 1925, he took his imperial oath and thus became the first Shah of the Pahlavi dynasty although it was not until April 25, 1926 that Reza Shah would receive his coronation and first place the Imperial Crown on his head.

In his national policies two main features stood out: nationalism and modernization. During Reza Shah's sixteen years of rule, major developments, such as large road construction projects and the Trans-Iranian Railway were built, modern education was introduced and the University of Tehran was established. The government sponsored European education for many Iranian students. The number of modern industrial plants, increased 17 fold under Reza Shah, (excluding oil installations) while the number of miles of highway increased from 2000 to 14,000.

Along with the modernization of the nation, Reza Shah was the ruler during the time of the Women's Awakening (1936-1941). This movement sought the elimination of the Islamic veil from Iranian society. Supporters held that the veil impeded physical exercise and the ability of women to enter society and contribute to the progress of the nation. Women were allowed to study in the colleges of law and medicine, and in 1934 a law set heavy fines for cinemas, restaurants, and hotels that did not open doors to both sexes This move met opposition from the religious establishment. The unveiling issue and the Women's Awakening are linked to the Marriage Law of 1931 and the Second Congress of Eastern Women in Tehran in 1932.

Reza Shah was the first Iranian Monarch after 1400 years who paid respect to the Jews by praying in the synagogue when visiting the Jewish community of Isfahan; an act that boosted the self-esteem of the Iranian Jews and made Reza Shah their second most respected Iranian leader after Cyrus the Great. Reza Shah's reforms opened new occupations to Jews and allowed them to leave the ghetto. He forbade photographing aspects of Iran he considered backwards such as camels. As his reign became more secure, Reza Shah clashed with Iran's clergy, as he did with all other political constituencies in the country, and he banned Islamic dress and chadors in favor of Western dress. Women who resisted this compulsory unveiling had their veils forcibly removed.

Despite the support initially given to him by the British, the Shah worked to balance British influence with other foreigners and generally to diminish foreign influence in Iran. In 1931, he refused to allow Imperial Airways to fly in Persian airspace, instead giving the concession to German-owned Lufthansa Airlines. The next year he surprised the British by unilaterally canceling the oil concession awarded William Knox D’Arcy (then called Anglo-Persian Oil Company), which was slated to expire in 1961. The concession granted Persia 16% of the net profits from APOC oil operations. The Shah wanted 21%. Following a brief challenge by the British before the League of Nations, the British acquiesced. He previously hired American consultants to develop and implement Western-styled financial and administrative systems. Included among them was US Economist, Dr. Arthur Millspaugh who acted as the nation's Finance Minister. Reza Shah also purchased ships from Italy and hired Italians to teach his troops the intricacies of naval warfare. And began bringing in hundreds of German technicians and advisors for various projects.

Mindful of the Persian’s long period of subservience to British and Russian authority, Reza Shah was careful to avoid giving any one foreign nation too much control. He also insisted that foreign advisors be employed by the Persian government so that they would not be answerable to foreign powers. In his campaign against foreign influence he annulled the 19th century capitulation to Europeans, granting them extraterritorial jurisdiction. The right to print money was moved from the British Imperial Bank to his National Bank of Iran. The administration of the telegraph system from the Indo-European Telegraph Company to the Iranian government as was the collection of customs by Belgian officials. He eventually fired the American Millspaugh, and prohibited foreigners from administering schools, owning land or traveling in the provinces without police permission.

On 21 March 1935, he issued a decree asking foreign delegates to use the term Iran in formal correspondence in accordance with the fact that "Persia" was a term used for a country called "Iran" in Persian.

To counterbalance British and Soviet influence, Reza Shah encouraged German commercial enterprise in Iran. On the eve of World War II, Germany was Iran's largest trading partner. During World War II, the Iranian consular office in France was instrumental in saving Iranian and non-Iranian Jews from persecution by Nazi Germany. In the context of Iran's good diplomatic relations with Germany, Iran saved some lives of Iranian Jews and non-Iranians stating they were citizens, this shows that Iran, who had a strong relationship, did not fully agree with the "Third Reich". His foreign policy, which had consisted essentially of playing the Soviet Union off against Great Britain, failed when those two powers joined in 1941 to fight the Germans. To supply the Soviet forces with war material through Iran, the two allies jointly occupied the country in August 1941.

In August 1941, the Allied powers United Kingdom and the Soviet Union, occupied Iran by a massive air, land, and naval assault subsequently forcing Reza Shah to abdicate in favor of his son. The Shah received with disbelief, as a personal humiliation and defeat, news that fifteen Iranian divisions had surrendered without much resistance. Some of his troops dispersed and went home, while others were locked up in their barracks by the Allies. The Shah's son, Mohammad Reza Pahlavi, officially replaced his father on the throne on September 16, 1941. Reza Shah was soon forced into exile in British territories, first to Mauritius, then to Durban thence Johannesburg, South Africa, where he died on July 26, 1944, of heart ailment from which he had been complaining for many years. His personal doctor had boosted the King's morale in exile by telling him that he was suffering from chronic indigestion and not heart ailment. He lived on a diet of plain rice and boiled chicken in the last years of his life. He was sixty-six years old at the time of his death.

After his passing, his body was carried to Egypt, where his body was embalmed and kept at the royal Al Rifa'i Mosque in Cairo. Many years later, the remains were flown back to Iran, where the embalming were removed, and buried in a beautifully designed and decorated mausoleum built in his honor at the Shia shrine town of Ray/Shah Abdol Azim, in the southern suburbs of the capital, Tehran. On January 14, 1979, shortly before the Iranian Revolution, his remains were moved back to Egypt and reburied in the Al Rifa'i Mosque in Cairo. Following the Iranian Revolution in 1979, Reza Shah's mausoleum was destroyed.

Boroujerdi House

2010-11-12T20:44:00.000-08:00

The Boroujerdi House is a historic house in Kashan, Iran located on Alavi Street. The house was built in the 19th century by architect Ostad Ali Maryam Kashani, at the order of a wealthy merchant, Haj Seyed Hassan Natanzi (who was nicknamed Boroujerdi because of the trade he did with the city of Boroujerd). The Boroujerdi family were seeking the hand in marriage of a girl who came from the affluent Tabatabaei family, for whom Ostad Ali had built The Tabatabaei House some years earlier. The condition set for the marriage was the construction of a house as beautiful as The Tabatabaei House. It is distinguished by a six sided wind tower and a large hall decorated with mirrors. The unique features of the House have resulted in a minimal amount of renovation and alteration of the original structure.

The house took eighteen years to build using 25 workers, painters, and architects, although some accounts place the number of craftsmen as high as 150. It is considered a true masterpiece of Persian traditional residential architecture. It consists of a rectangular beautiful courtyard, delightful plaster and stucco works of fruits and flowers and wall paintings by the royal painter Kamal-ol-Molk and three 40 meter tall wind towers which help cool the house to unusually cool temperatures. The House is famous for its unusual shaped wind towers which are made of stone, brick, sun baked bricks and a composition of clay, straw and mortar.

It has 3 entrances, and all the classic signatures of traditional Persian residential architecture. The entrance to the building is in the form of an octagonal vestibule with multilateral skylights in the ceiling. Near the entrance is a five-door chamber with intricate plasterwork. Following a narrow corridor, a vast rectangular courtyard opens up. The courtyard has a pool and is flanked by trees and flowerbeds. Also in the vicinity of the corridor is a reception area sandwiched in between two rooms. Due to the high amount of sunlight these two rooms receive, they were mostly utilized during the winter months.

In the east and northeast area of the property lie the kitchen, rooms and stairways to the basement. The wind towers allowed for the basements to consistently benefit from a flow of cool air. On the southern side is a large covered hall adorned with many reliefs, artistic carvings and meshed windows which was the main area for various celebrations. It consists of a raised platform on its far side and would normally by reserved for the more important guests.

Since exceptional attention has been paid to all minute architectural details demanded by the geographical and climatic conditions of the area, the house has attracted considerable attention of architects and recognition from Iranian and foreign scientific and technical teams. One relief of the House, quite justifiably reads, “Persian craftsmen made gold out of dust.” While the House used to be a private home, it is now is open to the public as a museum. The museum is arranged with four sides, for reception, ceremonies, residential halls and rooms.

Gor City

2010-10-23T20:22:00.000-07:00

Gor City is located 50 kilometers east of Meymand and 6 kilometers north of Firouzabad in Fars province. As Iran’s first round city it’s considered an ancient wonder. Historically the City is traced back to the Achaemenid Dynasty. Gor has a diameter of 2 kilometers and is surrounded by brick wall and a moat 50 meters across. The City had 4 entrances named Hormoz Gate (north), Ardeshir Gate (south), Mehr or Mithra Gate (east) and Bahram Gate (west). The City conatins an inner circle with a diameter of 450 meters which was separated from the rest of the city by a wall. The inner circle was for government buildings and homes of the upper class.

At the center of the City a structure 30 meters high and spiral in design existed which is suspected that it was for safekeeping of burning fires. The city contains a number of historical relics such as motifs of a number of Sassanid Princes on the remains of a Castle dating back to the time of Ardeshir Babakan. Ardeshir Babakan is depicted receiving a royal ring from Ahura Mazda. Other regional historical remains in and around the City include a motif of Shapur I (victorious over the Roman Emperor Valerian), Dokhtar Castle, Ardeshir Castle and a number of fire temples. The City is also adorned with many other paintings and artifacts dating back to the Sassanid era. Even after approximately 2,000 years, many of the paintings of the city have retained their original unfaded colors. As recent as 2006 a number of graves of Sassanid Princes in tub like coffins accompanied by paintings were discovered.

Gor was chosen by Ardeshir Babakan of the Sassanid Dynasty as the capital of their empire. In fact, and perhaps as a result, the City is also known as Khor Ardeshir. The round feature of the City and further renovations are attributed to the Parthian Dynasty although Ardeshir can be credited for repopulating it. During the Sassanid Period, Gor contained one of the largest libraries of the region containing many rare and priceless books. Its importance grew due to its strategic location of being on the commerce routes between China and India towards and Rome.

The original Gor City was destroyed when Alexander the Great ordered the closing of a dam and the redirecting of the flow of water into the City and ultimately the City being flooded. . The resulting lake he created remained until Ardashir built a tunnel to drain it. Following the collapse of the City and its eventual takeover by the Arabs, it was renamed Jor City. The city's importance was revived again in the reign of Azud al Dowleh of the Daylamite dynasty, who used the city as his frequent residence. It is at this time that the old name of the city had come to mean grave. Azud al Dowleh found it distasteful to reside in a grave and the city's name was changed to Pirouzabad.

Tashkooh

2010-10-05T19:56:00.001-07:00

Tashkooh is a mountain in Ramhormoz, Khuzestan on the way to Roodzard and past the village of Gonbad Loran. The mountain is known as Tashkooh, abbreviated from Atashkooh, named as a result of continuous burning slopes since ancient times.

According to experts, the reason for its burning nature is the presence of sulfur beneath the mountain along with the ascending of natural gas from far below to the Earth’s surface in this particular location. Such gases, consisting of hydrocarbons, pass through the various layers of the earth and eventually break through the surface cracks, combusting on their way out. Such cracks operate exactly as fresh water springs would, except that rather than water they act as an outlet for fire.

The flames caused as a result of this combustion give the area a very unique look and attracts many curious tourists, especially during the night. As a result of the rise, evaporation and ultimate burning of these gases, no other fire can be lit in the vicinity.

The mountain is approximately 50 meters off of the main road and very visible for passersby, especially at night. Unfortunately for tourists interested in viewing this natural phenomenon there are no signs or brochures to lead them here and their only guide to Tashkooh’s whereabouts is assistance from the locals. For those interested in paying this site a visit, the best way to access it is to take the Ramhormoz road towards Izeh and follow the signs towards Abolfars. After passing a metal bridge, Tashkooh should be in sight on your left.

Similar to Tashkooh and its jaw dropping features is another smaller mountain in Aghajari known as the Burnt Mountain. Flames protrude from amongst the Burnt Mountain’s rocks and boulders accompanied by black smoke. Perhaps as a result of this continuous smoke over the years, the mountain itself has taken a black color which sets it aside from its neighboring peaks. At the top of the Burnt Mountain is a noticeable crack, probably the result of past displacement of the Earth, and is the main exit for the gases and sight of the flames.

Hindu Temple

2010-09-18T20:04:00.000-07:00

The Hindu Temple in Bandar Abbas is a historical monument that was constructed in 1892 during the rule of Mohammad Hassan Khan Sa'adolmolk, Governor of Bandar Abbas. Much of the credit for its construction can be given to visiting Indian merchants and the Temple can be considered as one of the significant cultural interactions between Iran and India. It is one of the few historical structures in Bandar Abbas and is located on one of the port’s main streets and close to the bazaar. The Anthropological Museum of Bandar Abbas is located in the Temple.

The Temple consists of a square room in the center of which is a jagged shaped, conical dome. The unique shelf-like architectural style of its dome not only sets it apart from other domes in Bandar Abbas, but also from any other domes in the country. The architecture of this structure is very similar to that of the Indian temples. Adorning the room are a number of shelves and frames. The altar is on the northern wing and is made out of wood. The room itself is surrounded by corridors which were utilized for pilgrims to circle the room. There are a few rooms connecting to the corridors for the clergies. Some of the rooms contain paintings such as that of Krishna, the Indian deity.

From the western corridor, a winding staircase branches off leading to the roof where four piers and the main dome with its Indian decorations are situated. Surrounding the dome are approximately 72 trapezoidal–shaped mini towers and a huge metal bar in the middle of the dome symbolizes the axis of the universe. On the east side of the dome is a large hall which was used for gatherings and contains various Indian paintings each representing a different Hindu belief or philosophy.

It’s been said the Temple also contained a number of statues of deities, however, around 1965 when the Hindus left the area, they were taken with them. Studies indicate that this Temple was created for the Brahman sect and specifically for worship of the Hindu god Vishnu. While most Brahman temples are traditionally made of stone, however, due the climate of Bandar Abbas, rubble stones, mortar, coral rock, soil material and plaster was used in this Temple’s construction.

The Temple has been closed since 2005 for proposed renovations.

Tomb of Daniel

2010-09-13T18:55:00.000-07:00

The Tomb of Daniel is the traditional burial place of the biblical prophet Daniel. Various locations have been named for the site, but the tomb in Susa, Khuzestan, is the most widely accepted. The Book of Daniel mentions that Daniel lived in Babylon and may have visited the place of Susa, but the place where he died is not specified; the tradition preserved among the Jews and Arabs is that he was buried in Susa. Today the Tomb of Daniel in Susa is a popular attraction among local Muslims and Iran's Jewish community alike.

The surrounding landscape today is a desolate plain beside a meandering river with a central hilltop where an armed fortress palace or citadel once stood in all its glory. The tomb is a building surmounted by a pineapple cone in white plaster and it is clearly of no great antiquity. The premises have two courtyards, which are surrounded with chambers and porches. The mausoleum is located at the end of the second courtyard, which has rooms in three side of courtyard for a nights stay of pilgrims. In this mausoleum, the sepulchre below the tomb is an old yellow colored stone devoid of any inscriptions. The ceiling of the mausoleum has beautiful mirror works with light apertures on eight sides under the dome. The foundations of the mausoleum are old but thick and strong. The upper section of eastern side of mausoleum is adorned with tile works. The dome of is hexagonal in shape and erected on a circular base.

According to the Biblical book of Daniel, at a young age Daniel was carried off to Babylon where he was trained in the service of the court under the authority of Ashpenaz. It is also written that Daniel became famous for interpreting dreams and rose to become one of the most important figures in the court and lived well into the reign of the Persian conquerors. The time and circumstances of Daniel’s death have not been recorded, however, tradition maintains that Daniel was still alive (and approximately 100 years old) in the third year of Cyrus the Great’s ascension to the throne of the Persian Empire.

During the Sassanid age, the city had had a large Christian community, who in the seventh century offered resistance against the Arab invaders. Nevertheless, the city was captured. While they were sacking the town, they discovered a mummy that was buried with a seal of a man standing between two lions, which was immediately taken to be a reference to the Biblical prophet Daniel. Although Caliph Umar ordered its destruction, the conquerors decided to venerate Daniel in Susa.

The earliest mention of Daniel’s Tomb published in Europe is given by Benjamin of Tudela who visited Asia between 1160 and 1163. In the façade of one of its many synagogues he was shown the tomb assigned by tradition to Daniel. Benjamin declares however, that the tomb does not hold Daniel's remains, which were said to have been discovered at Susa about 640 CE. The remains were supposed to bring good fortune and bitter quarrels arose because of them between the inhabitants of the two banks of the Choaspes River. All those living on the side on which Daniel's grave was situated were rich and happy, while those on the opposite side were poor and in want; the latter, therefore, wished the bier of Daniel transferred to their side of the river. They finally agreed that the bier should rest alternately one year on each side. This agreement was carried out for many years, until the Persian Shah Ahmad Sanjar, on visiting the city, stopped the practice, holding that the continual removal of the bier was disrespectful to the prophet. He ordered the bier to be fastened with chains to the bridge, directly in the middle of the structure; and he erected a chapel on the spot for both Jews and non-Jews. The King also forbade fishing in the river within a mile of Daniel's bier. According to Benjamin, the place is a dangerous one for navigation, since godless persons perish immediately on passing it; and the water under the bier is distinguished by the presence of goldfish.

A somewhat similar account is given by 10th century Arab chronicler Ibn Hawqal. Acording to him during the time of Abu Mousa Ashoari a coffin was found, said to contain the bones of Daniel the Prophet. The people held it in great veneration and in times of distress, famine or droughts brought it out and prayed for rain. Abu Mousa Ashoari ordered that the coffin be encased with three coverings and submerged it in the river so that it could not be viewed.

Chal Nakhjir Cave

2010-08-22T17:45:00.000-07:00

Chal Nakhjir Cave is a rare geological phenomenon located 10 kilometers north of Delijan. Its discovery in 1989 was as a result of an accidental explosion by the local Water Company. This cave belongs to the Cenozoic period and has been formed as a result of tectonic factors and aerobic chemical reactions. It has beautiful decorative stones. The height of this cave in some places reaches over 20 meters and has deep valleys in its divergent paths. It is known for its exceptional white dolomite sediments, covering the floor of the major corridors of the cave. The speleothems are exceptional too, looking like white popcorn. Even regular stalactites and stalagmites have this pure white cover of calcite and aragonite crystals.

The reflection of light through prism of crystals and calcite stones, beside variable hangings from ceiling and spongy crystalic covering of the walls and flooring, create an exotic sight. Certain characteristics such as passages, lakes, pools and columns have presented a special beauty to this cave. It is said that there is a pool of water at the end of this cave, 70 meters below the entrance, with large halls alongside it.

After the initial 600 meters, the Chal Nakhjir Cave branches into several subterranean passages, of which some 4 kilometers have been explored so far. The passages are estimated to be 8 to 10 kilometers long. Geologists have discovered stones shaped like eagles, deer and pigeons, indicating the cave was inhabited by primitive people in ancient times. Another amazing feature of this cave is its natural ventilation system. Furthermore the entire underground path is completely horizontal. Inside the Cave are many open spaces ranging from 20 to 120 meters wide.

In 2007, in an inexpert program, construction of an artificially created exit for visitors by contractors was repeatedly intercepted and halted. Ultimately a Judge’s ruling permanently put an end to the construction but not before some irreparable damage to both the interior and exterior of the cave. It was opened to the public in 2010 although there are very few signs in its vicinity indicating its location. Unfortunately it has already witnessed a number of broken crystals.

Chal Nakhjir Cave was registered as a national natural heritage site in 2001.

Takht’e Soleiman

2010-08-19T18:48:00.000-07:00

Takht’e Soleiman is an archaeological site in West Azerbaijan, Iran. It lies midway between Urmia and Hamedan, in a valley set in a volcanic mountain region, close to the present-day town of Takab, and 400 kilometers west of Tehran. The site includes the principal Zoroastrian sanctuary partly rebuilt in the Ilkhanid (Mongol) period (13th century) as well as a temple of the Sassanid period (6th and 7th centuries) dedicated to Anahita. According to studies carried out by Iranian and foreign, Takht’e Soleiman saw four stages of construction during the Sassanid era. The Ilkhanids, a Mongol people who ruled eastern Iran from 1256 to 1349, also added some structures to the monument in five stages.

Takht’e Soleiman consisted of a fire temple called Azargoshasb in the Sassanid era when the temple was at its apogee. Azargoshasb was one of the three main fire temples built around the lake located in the region, at the order of Khosro Anooshirvan, who ruled the Sassanid Empire from 531 to 579 CE. This Zoroastrian fire temple housed one of the three "Great Fires" or "Royal Fires" that Sassanid rulers humbled themselves before in order to ascend the throne. At its heyday during the Sassanid era, the Azargoshasb fire temple burned for some 7 centuries as a symbol of the strength of Zoroastrianism. Studies indicate that Takht’e Soleiman had been converted into a township comprised of a bazaar, a mosque, a bath house, and housing units after the Ilkhanids devastated the royal monuments of the site. Abagha, Hulegu's successor, expelled people from the township, but they returned after his death in 1282.

The earliest settlement on the hill was a rather small and poor agglomeration of houses with stone socles and clay or mud brick walls at about 60 meters northwest of the lake. It is dated into the Achaemenid period by pottery and other finds. During the Parthian period a small fortification was built at the northern edge of the lake. The lower part of the northern stone gate is covered with debris. Only the upper part, that is less than half of the gate height, is visible today. When Takht’e Soleiman was under the control of the Sassanids, the region was further fortified. An enormous wall was built to enclose everything and nearly forty towers were erected for defense. In the early 7th century the region fell under Roman control. The Romans pillaged and destroyed Takht’e Soleyman, and the Fire Temple of Azargoshasb.

Folk legend relates that King Solomon used to imprison monsters inside the 100 meter deep crater of the nearby "Prison of Solomon". Another crater inside the fortification itself is filled with spring water; Solomon is said to have created a flowing pond that still exists today. A 4th century Armenian manuscript relating to Jesus and Zoroaster, and various historians of the Islamic period, mention this pond. The foundations of the fire temple around the pond is attributed to that legend. Nevertheless, Solomon belongs to Semitic legends and therefore, the lore and namesake (Solomon's Throne) should have been formed following Islamic conquest of Persia. After the Conquest, the Arabs sought to destroy anything Zoroastrian or Persian, as these things were deemed to be contrary to Islam. In order to avoid this, the Persians changed the names of many sites and monuments to save them from destruction.

Archaeological excavations have revealed traces of a 5th century BC occupation during the Achaemenid period, as well as later Parthian settlements in the citadel. Coins belonging to the reign of Sassanid kings, and that of the Byzantine emperor Theodosius II (AD 408-450), have also been discovered there. Also as recent as 2005, archaeologists unearthed over 1,300 clay seals in a storage room. The seals were used on parcels, letters, and merchandise sent to other cities with the names of the cities receiving the parcels, letters, and merchandise from Takht’e Soleiman having been inscribed on the seals. Furthermore Iranian archeologists discovered a water mill which is believed to be from the Sassanid period; the first time that a Sassanid water mill is reported to have been found in Iran proper. The water mill is 17 meters high and 6 to 7 meters wide. Water was directed to this mill from Takht’e Soleiman Lake through a canal and entered the mill from a raised ground with a high pressure.

Takht’e Soleiman was added to UNESCO’s World Heritage List in 2003.

Rostam

2010-07-31T19:29:00.001-07:00

Rostam is a mythical hero of Iran and son of Zal and Rudabeh. He was immortalized by the 10th century poet Ferdosi in the Shahnameh, which contains pre-Islamic folklore and history. Rostam is a champion who defends a series of very inadequate Shahs. He has become the Persian exemplar of that rare creature, a disinterested hero who does his duty for its own sake. He became an unparalleled champion, serving one Shah after another, never seeking their power even in the face of repeated attempts of people to unseat their flawed monarchs and replace them with the honorable Rostam. In Ferdosi's Shahnameh, Rostam is the champion of champions and is involved in numerous stories, constituting some of the most popular (and arguably some of most masterfully created) parts of the Shahnameh.

Rostam has a magical birth. In Persian mythology, Rudabeh's labor of Rostam was prolonged due to the extraordinary size of her baby. As an infant, Zal, Rudabeh’s lover and husband, was deserted on a mountaintop upon his birth because his own father considered the white-haired baby a bad omen. He was thus nurtured by Simorgh, a great mystical mother bird. When Zal grew up, the Simorgh gave him a feather to burn at a time of great need. As Zal’s wife was close to death in childbirth because of the enormous size of her baby, Zal decided to summon the Simorgh. The Simorgh appeared and instructed him upon how to perform a "Rostamzad" (Persian equivalent for cesarean section), thus saving Rudabeh and the child and healing Rudabeh's wound with her magical feathers.

Within 5 days Rostam had grown into a boy, and within weeks he had grown to the height and strength of a young man. As a young child at age 3, he slays the maddened white elephant of the king Manoochehr with just one blow of the mace owned by his grand father Sam, son of Nariman. He then tames his legendary stallion, Rakhsh.

When Key Kavoos's expedition to Mazandaran fails and the army is captured by the Divs. Div’e Sepid destroys the army of Key Kavoos by conjuring a dark storm of hail, boulders, and tree trunks using his magical skills. He then captures Kay Kavoos, his commanders, and paladins, blinds them, and imprisons them in a dungeon. Rostam passes through a hero's journey to save his sovereign. This journey is called Rostam's Seven Labors. The story of the Seven Labors is a pivotal point in Rostam's life. It takes place when he is a teenager, who although possessed of enormous physical power, is still a mere pawn in the hands of his father. The traditional order of the Labors is:

1. Rostam goes to sleep among the reeds. Shortly afterwards, a fierce lion appears and attacks his horse Rakhsh. Rakhsh slays the Lion of Neyestan, defending Rostam while he is sleeping.

2. Rostam enters a desert, in which no water is to be found. Under the influence of a raging sun, Rostam sees a sheep pass by, which he hails as the harbinger of good. Rising up and grasping his sword in his band, he follows the animal and comes to a fountain of water, where he devoutly returns thanks to God for the blessing which had preserved his existence. Eventually Rostam and Rakhsh cross the Desert.

3. At midnight, with Rostam sleeping, a monstrous dragon emerges from the forest. Rakhsh approaches his master and neighs and beats the ground furiously awakening Rostam. The dragon vanishes and Rostam goes to sleep again. The dragon reappears and the faithful horse tries to rouse his sleeping master. Rostam is reawakened and this time there is sufficient light for him to see the prodigious cause of alarm. Rostam succeeds in slaying the dragon.

4. Rostam continues his journey through an enchanted territory and in the evening comes to a beautifully green spot, refreshed by flowing rivulets where he finds, to his surprise, a ready roasted deer, some bread and salt and later on a tambourine and a flask of wine. Taking up the instrument, he plays it while singing about his own wanderings and the exploits which he most loves. The song happens to reach the ears of a sorceress who, arrayed in all the charms of beauty, suddenly approaches him in the form of an enchantress and sits down by his side. Not knowing that the enchantress was a demon in disguise, Rostam places a cup of wine in her hands in the name of God. But at the mention of the Creator, the enchanted form is converted into a black fiend. Seeing this, Rostam throws his lasso, and secures the demon. Drawing his sword, he slices the body in half.

5. Rostam punishes the Horse Master of Mazani hero, Olad. The Horse Master calls on Olad. Olad then combats Rostam to avenge the humiliation of his Horse Master. Rostam captures Olad, sparing his life on the condition of Olad helping him to track down the Div’e Sepid, the chieftain of Divs.

6. Rostam battles Div’e Sepid's castellan, Arjang’e Div, slaying the demon. He recovers the key to the stronghold of the White Demon. He finds Key Kavoos and the other captives who are still blind by the sorcery of the demons.

7. Rostam battles the Div’e Sepid in an epic battle and frees all of the captives. He cuts out the monster's liver and restores the captives' sight by applying some of the gore to their eyes. The blood of the Div's heart restores Key Kavoos's sight.

By far, the most famous and popular story of Rostam in the Shahnameh is Rostam and Sohrab. Rostam has only one sexual encounter mentioned; with a very beautiful and superior princess. After an instant marriage and one night of love, Rostam leaves his bride with the gift of a bracelet to be given to the yet to be born child. A son, Sohrab, is born who appears to have the attributes of his father.

Upon adolescence, his mother sends Sohrab into the world to seek his father. The two finally meet on the battlefield, unaware of the identity of their opponent both known to their respective kings, who fear telling them the truth. Each king imagines that he could lose his throne to the combined might of father and son, should they know each other and join forces. The boy keeps asking if the other champion is Rostam, without saying why he asks. Rostam fears that this new young blood may be his nemesis and denies that he is Rostam. The two fight, and through a trick, Rostam wounds his son and during their final conversation the two realize they were father and son.

Another of Rostam's most famous exploits was his struggle against the div named Akvan, who had initially transmogrified as a beautiful onager, ravaging the horse-herds of Persia. When the king was informed of this on-going problem, he realizes that it is not just an onager and it has to be Ahrimanic disguise to damage Aryan Land. After thinking long about who he wants to assign to this task, the king finally decides that nobody other than Rostam can handle the matter. So he commissions Rostam to take care of this problem. Various parts of this exploit are the subject of many beautiful illustrations. The story is fully allegorical but at the same time quite entertaining on the face value.

Rostam is shown to be a staunch defender of good against evil, and he attempts to keep his kings on the straight and narrow. One of his kings takes it into his head that he wants to fly; he attached four eagles to his throne and hangs meat just out of range of their mouths. The eagles take off, and Rostam is compelled to rescue the silly king. Other kings engage in ill-advised military ventures, which Rostam must help resolve. These Shahs are shown to be vain and often foolish and Rostam is frequently annoyed to the point of quitting. He himself is not without flaws; he is thin-skinned and quick to take offense and is an enormous glutton and binge drinker when the mood seizes him, but somehow he always comes around and is recalled to his duty. The Shahs are often shown to be both dependent upon, and afraid of Rostam.

Rostam’s Seven Labors has been inscribed on the walls of the ancient underground city in the Persian Gulf resort island of Kish. It is depicted on sections of the walls of the Shahnameh Tunnel of the underground city to help tourists become acquainted with the Shahnameh and get an insight into the rich Iranian rich culture. According to plans, boats will be moored along the canals of the underground city to guide tourists through Shahnameh Tunnel, where water is still flowing, and listen to the story as told by Ferdosi.

Tagh'e Bostan

2010-07-27T17:10:00.001-07:00

Tagh’e Bostan is a series of large rock reliefs from the Sassanid Era located 5 kilometers from the city center of Kermanshah. It is located in the heart of the Zagros Mountains, where it has endured almost 1,700 years of wind and rain. The carvings, some of the finest and best-preserved examples of Persian sculpture under the Sassanids, include representations of the investitures of Ardeshir II (379–383) and Shapur III (383–388). Like other Sassanid symbols, Tagh’e Bostan and its relief patterns accentuate power, religious tendencies, glory, honor, the vastness of the court, game and fighting spirit, festivity, joy, and rejoicing.

Sassanid Kings chose a beautiful setting for their rock reliefs along an historic Silk Road caravan route waypoint and campground. The reliefs are adjacent a sacred spring that empties into a large reflecting pool at the base of a mountain cliff. Tagh’e Bostan and its rock reliefs comprise two big and small arches. They illustrate the crowning ceremonies of Ardeshir I and his son, Shapur I, Shapur II and Khosro II. They also depict the hunting scenes of Khosro II.

The first Taq-e Bostan relief, and apparently the oldest, is a rock relief measuring 4.07 meters wide and 3.9 meters high. It includes the figures of four people with swords, helmets, and lotus, the latter being the flower cultivated extensively by Iranians. The figure standing to the right wears a jagged crown. He has turned to the middle figure and holds out a ribbon-decked royal ring. The middle figure wears a helmet. Both figures have robes that cover their bodies to the knees. Behind the middle figure, another figure stands in a halo of light around his head. Researchers have long debated the identities of the figures in this relief, although most are agreed on the identity of the fallen figure, Artabanus IV, the last Parthian King whose rule terminated in 226 AD. It is now believed that the figures represent Ardeshir I and his son Shapur I, stomping over the dead body of Artabanus IV, delighted and intoxicated with victory over their enemy. Izad, the Zoroastrian name for God, stands behind Ardeshir as a symbol of protection. This rock relief depicts the demise of the Parthian dynasty, where Artabanus's figure has fallen under the feet of new rulers.

The smaller arch bears two Pahlavi scriptures and carvings of Shapur II, or Shapur the Great, and his son Shapur III facing each other. The figures of the two Kings have been carved in silhouette and each figure stands 2.97 meters tall. Shapur II is on the right and Shapur III is on the left with each figure's hands placed on a long straight sword which points downwards. The right hand is holding the grip and the left rests on the sheath. Both figures wear loose trousers, necklaces, curled hair, and a pointed beard ending in a ring.

The smaller cave within the arch's vestibule measures 6 x 5 x 3.6 meters. It was believed to have been built during the reign of Shapur III. Some put the date of its completion at 385 AD. The Pahlavi inscriptions clearly introduces the two figures. The translation of the text of Shapur II and Shapur III respectively reads:

This is the figure of the good worshiper of Izad (God), Shapur, the King of Iran and Aniran (non-Iran), divine race from God. Son of the good worshipper of God, Hormizd, the king of Iran and Aniran, divine race, grandson of Nersi, the Shahanshah (King of Kings).

This is the figure of the good worshiper of Izad (God), Shapur, the King of Iran and Aniran, divine race from God. Son of the good worshiper of God, Shapur, the King of Iran and Aniran, from divine race.

One of the most impressive reliefs inside the largest grotto or ivan is the gigantic equestrian figure of the Sassanid King Khosro II (591-628 CE) mounted on his favorite charger, Shabdiz. Both horse and rider are arrayed in full battle armor. The arch rests on two columns that bear delicately carved patterns showing the tree of life or the sacred tree. Above the arch and located on two opposite sides are figures of two winged angles with diadems. Around the outer layer of the arch, a conspicuous margin has been carved, jagged with flower patterns. The equestrian relief panel measures 7.45 meters across and 4.25 meters high.

There are two hunting scenes on each side of the ivan. One scene depicts the imperial boar hunt , and in a similar spirit, the other scene shows the King stalking deer. Five elephants flush out the fleeing boars from a marshy lake for the King who stands poised with bow and arrow in hand while being serenaded by female musicians. In the next scene, another boat carries female harpists and shows that the King has killed two large boars. The next boat shows the King standing with a semicircular halo around his head and a loose bow in his hand, meaning the hunt is over. Under this picture, elephants are retrieving the game with their trunks and putting them on their backs. Each hunting relief measures approximately 6 meters wide and 4.3 meters tall.

Fast forwarding 1300 years in time the upper relief shows the 19th century Qajar King Fath Ali Shah holding court. The depiction was so poorly done that in an effort to mask its inferior quality in comparison to the rest of Tagh’e Bostan, color was added to it. The new addition and poor workmanship was even criticized by later Qajar King, Nasereddin Shah.

The beauty and authenticity of the Sasanian site of Tagh’e Bostan has been spoilt by unwarranted additions. Throughout history Tagh’e Bostan has had a strange attraction for graffitists, would-be artists, royal inscribers and vandals and these additions have spoilt the beauty and authenticity of the original monument. One of such vandals has carved the name of the former Dutch footballer Ruud Gullit on the underside of the larger arch. Tectonic movements of the earth has caused some cracks to appear in Tagh’e Bostan, particularly on its ceiling. These cracks are getting wider due to water leaking through the stones.

Years of quarrel between cultural heritage experts and Iran’s Ministry of Transportation as well as the local authorities did not yield any results as construction of the Seyed’e Shirazi Bridge in the vicinity of Tagh’e Bostan was finally completed. Furthermore construction of a city train to reduce the heavy traffic of Kermanshah to a large extent has now become a huge concern for Iranian cultural heritage authorities and experts. Cultural heritage experts have warned that construction of a railway in the city of Kermanshah in the north-south direction will endanger Tagh’e Bostan ancient site and greatly reduce its chance of being inscribed in the list of UNESCO’s World Heritage Sites.

Rayen Citadel

2010-06-23T20:07:00.000-07:00

Rayen Citadel is an adobe castle situated in Kerman Province south-west of the city of Rayen and is considered the biggest earthen structure of Kerman province after Bam Citadel. Rayen displays all the architectural elements of a deserted citadel. Rayen Citadel was inhabited until 150 years ago and, although believed to be between 500 and 1,000 years old, may in fact have foundations from the pre-Islamic Sassanid era. It appears extremely well preserved, considering the numerous natural disasters that have been destroying similar structures nearby.

Rayen Citadel spans 20,000 square meters, remaining a symbol of the residential fortresses during the ancient times. It covers an almost perfect square area and consists of a number of towers on its perimeter. It is surrounded by a 10 meter wall and on its southern side an artificial moat had been dug to add to the Citadel’s security. The Citadel has its main entrance located on its eastern side. After passing through this articulately designed entrance and after passing by a number of side alleys, there are four structures that in all likelihood were reserved for the wealthier inhabitants. Similar to other fortresses, it consists of the public quarter and the aristocratic zone. The essential sectors such as Zoorkhaneh, mosque, and stable can be seen in the Citadel.

According to historical records, during the reign of Yazdgerd III, while Arab attacks resulted in loss of many parts of Kerman and its vicinity, Rayen Citadel remained impenetrable. During the Zandiyeh era, in particular Nader Shah’s reign, Rayen Citadel served as a strategically important base in addition to the living quarters of local rulers Mirza Hossein Khan and his son Mohammad Ali Khan. Following the ascending of Agha Mohammad Khan, Rayen Citadel continued housing Mirza Hossein Khan’s bloodline, many of whom still live in Kerman, if not Rayen itself. Mirza Hossein Khan’s popularity amongst the locals has prompted many to refer to the structure as Mirza Hossein Khan’s Citadel.

Local residents believe that Rayen troops victories in wars was in part due to the quality of their handmade weaponry produced by locals. Two ancient industries practiced in Rayen city, weaponry and knife-making, are due to be revived there by establishing workshops in the area of Rayen Citadel.

The medieval mud-brick city is similar to the Bam Citadel which was destroyed in an earthquake in December 2003. Following the Bam earthquake and in 2004, the Cultural Heritage and Tourism Organization of Iran (ICHTO) announced the introduction of the Citadel as part of its main programs. Since then, the Citadel is gradually changing to a tourism destination.

Baharestan Carpet

2010-05-31T06:41:00.001-07:00

The Baharestan Carpet, also known as Bahar Khosro and Bahar Kasra, was commissioned by the Sassanid King Khosro Anooshiravan, which was made for the main Audience Hall of the Sassaniad dynastic imperial Palace at Ctesiphon, in current day Iraq.

Reports of its actual size differ, but many believe the Carpet was 140 meters long and 27 meters wide although other reports place it at 30 meters by 30 meters. Woven of silk, gold, silver, and rare stones, the carpet depicted a splendid garden akin to Paradise. Representations of paths and streams were embroidered on it with gems against a ground of gold. Its border was embroidered with emeralds to represent a cultivated green field in which were flowering spring plants with fruit embroidered with different colored gems on stalks of gold with gold and silver flowers and silk foliage.

In 637 CE with occupation of the Iranian capital Ctesiphon, the Baharestan Carpet, being too heavy for the Persians to carry away with them, was taken by the Arabs and sent to Omar in Medina. The assembly agreed that Omar should use his own judgment in disposing of it while Ali was concerned lest someone be deprived of a rightful share in the future. Omar wanted to keep the carpet as a whole, yet once Ali pointed out that Arabs may talk and even revolt (in order to receive their share of the loots). As a result Omar changed his mind and ordered the carpet to be cut up and divided it into 60,000 pieces among the Muslims. Although Ali did not receive one of the best pieces, he sold his for 20,000 dirhams. No trace of this carpet is to be found today.

It should be pointed out that while many historians have described the events as listed above, however, some details, particularly about the Carpet’s dimensions may have been exaggerated. Even if one assumed the smaller 30 meter by 30 meter size, the weight of such a carpet could easily exceed a ton. How something of such weight (and also proportionately large volume) was transported to Saudi Arabia is puzzling. Furthermore, and for the sake of argument assuming the larger estimate of 140 meters by 27 meters, when cut in 60,000 pieces the Carpet would result in square segments with a side of 25 centimeters, roughly the size of a place mat. A price tag of 20,000 dirhams for such a small and practically useless item seems questionable.

According to historians, the famous Taghdis throne was also covered with 30 special Baharestan Carpets representing the 30 days of the month and four other carpets representing the four seasons of a year.

Dezak Fortress

2010-05-26T18:46:00.001-07:00

Dezak Fortress is located close to Dezak Village in Charmahal and Bakhtiari province, 32 kilometers from Shahr’e Kord. Boasting European architecture and with an area of 5,076 square kilometers, this Fortress is constructed by Lotfali Khan, one of the famous Khans of the Haft Lang’e Bakhtiari.

Due to the regional weather, Dezak Fortress is built in two floors with north and south balconies. The ground floor rooms make maximum use of heat and light during winter, and the first floor rooms enjoy a cool summer. The ground floor has an octagonal vestibule in the center which joins the courtyard of the Fortress from the sides. At the sides of this octagonal vestibule there are four porticos, two at the north and the other two situated at the south. The first floor is accessible from the north porticos. In the middle of the green yard of this Fortress, there is a polygonal stone pool whose water stems from the springs on the heights around Dezak Village.

This castle had four towers (two of which have been ruined) in the shape of conic pinnacles. Various decorative architectural features have been used in this edifice especially in its first floor. A blend of brickwork and varnished tiling in the building's coat of bricks has led to splendid patterns. The most eye catching parts of this edifice are Sofreh Khaneh Hall and Ayeneh Room.

Sofreh Khaneh Hall is a dinning area and its perimeter walls and around the main entrances and doors are decorated with stucco and artistic paintings. Various pictures such as those of angels as symbol of purity, and of lions' head as a sign of power and valor, and some hunting sceneries are stuccoed on the walls of Sofreh Khaneh Hall. Its ceiling is wooden and made in a framing style and its doors and windows are decorated with silver.

Next to Sofreh Khaneh Hall is the Ayeneh Room whose walls and ceiling are decorated with tiny pieces of mirror. Making use of behind the glass painting has added to the magnificence of this room. The paintings generally depict horse riding, castles and buildings in different models.

Dezak Fortress has been home to several incidents throughout history, such as some events of the Constitutional Revolution where it served as headquarters for uniting the locals with the revolutionaries. Ali Akbar Dehkhoda, the well known Iranian author, has resided in this edifice for some time and made use of the existing references in its library to lay the foundation of the famous Dehkhoda Persian dictionary. Also Timsar Teymour Bakhtiar, who was born in Dezak Village, resided at the Fortress.

Dezak Fortress has been registered in the list of Iran's national monuments thanks to its significance.

Babak Khorramdin

2010-05-13T18:30:00.001-07:00

Babak Khorramdin is considered as one of the most heroic freedom fighters of Iran who initiated the Khurramites movement. It was a freedom fighting movement aimed to overthrow the Arab Caliph occupiers and at the time rulers of Iran.

Babak Khorramdin was born in the 8th century in Balal Abad region of Azerbaijan, close to the city of Ardebil. His father died from wounds suffered in a fight during a journey to the Sabalan district when Babak was in his teens and the responsibility of his two brothers and mother fell on his shoulders. By age 18, Babak had already established himself in the city of Tabriz, and was engaged in the arms trade and industry. His engagement in businesses gave him the opportunity to travel throughout Central Asia and Eastern Europe.

In the 8th century Iran was under the rule of Arab Caliphs and hence unrest and resistance was growing in all the Iranian provinces. Many Iranians started revolts in different regions of the country in order to regain their freedom. This in turn, forced the Arab Caliphs to use more violence against the Iranian population in order to keep the country under control. Moreover, Azerbaijan which was at the time the only region in the country that Iranians were resisting Arab occupation was constantly under the ravage of Bani Abbas to expand Islam further North. During this time, Azerbaijan defended itself through the leadership of Javidan, who was in control of Azerbaijan. Witnessing all this pressure being exerted on the people, Babak joined Khurramites movement in what later became known as “Babak Fortress”, located in the mountains of Qarabag.

The story of joining the Khurramites movement is told in Waqed's account, in summary, as follows: Two rich men named Javidan and Abu 'Emran were living in the highland around the mountain of Badd and contending for the leadership of the highland's Khurramites inhabitants. Javidan, when stuck in the snow on his way back from Zanjan to Badd, had to seek shelter at Balal Abad and happened to go into the house of Babak's mother. Being poor, she could only light a fire for him, while Babak looked after the guest's servants and horses and brought water for them. Javidan then sent Babak to buy food, wine, and fodder. When Babak came back and spoke to Javidan, he impressed Javidan with his shrewdness despite his lack of fluency of speech. Javidan therefore asked the woman for permission to take her son away to manage his farms and properties, and offered to send her fifty dirhams a month from Babak's salary. The woman accepted and let Babak go.

Babak's knowledge of history, geography, and the latest battle tactics strengthened his position as a favorite candidate for commander during the early wars against the Arab occupiers. One of the most dramatic periods in the history of Iran was set under Babak’s leadership between 816-837. During these most crucial years, they not only fought against the Caliphate, but also for the preservation of Persian language and culture. After a number of victories against the Arabs, Javidan became severely injured and passed away, hence Babak took over the movement's leadership. Babak's followers who were mostly from Azerbaijan area used to wear red uniforms.

After the death of Javidan, he married Javidan's wife, and became the Khurramites' leader, sometime in the year 816-17 during al-Ma'mun's reign. Babak incited his followers to rise in rebellion against the caliphal regime. Babak called Persians to arms, seized castles and strong points, thereby barring roads to his enemies. Gradually a large multitude joined him. For many years the persistence of Iranian residence under Babak's leadership yielded many victories for the Iranians and failure of the Arab generals and expeditionary forces to quell the movement.

In 835 Al-Mo'tasem, the Abbasid Caliph, placed Afshin, a senior Persian general and a son of the vassal prince of Osrusana, in command of an expedition to destroy his compatriot, Babak. Afshin faced Babak in battle and inflicted heavy losses, however, Babak escaped. The next year, Afshin avoided the traps Babak planned and instead surprised Babak, captured his camp and drove off his forces and finally stormed Babak Fortress in August 837. Eventually, Babak, his wife, and his warriors were forced to leave Babak Fortress after 23 years of constant campaigns. In 837-838 Al-Mo'tasem reinforced Afshin and provided him clear military instructions. Al-Mo'tasim sent a safety guarantee for Babak to Afshin. This was taken to Babak who was very displeased and said:

"Better to live for just a single day as a ruler than to live for forty years as an abject slave."

He made his way to the Armenian leader Sahl Sombat, Prince of Khachen. Sahl Sombat, however, handed Babak over to Afshin, punishing Babak for devastation that his troops inflicted upon Armenian lands of Syunik and Artsakh in addition to cashing in on the large reward for the capture of Babak promised by Afshin.

During Babak’s execution, the Caliph’s henchmen first cut off his legs and hands in order to convey the most devastating message to his followers. Legend has it that Babak bravely rinsed his face with the drained blood pouring out of his cuts, thus depriving the Caliph and the rest of the Abbasid army from seeing his pale face (a result of the heavy loss of blood) and attributing it to fear.

Babak was a highly spiritual person who respected his Zoroastrian heritage and made every possible effort to bring Iranians together. Babak’s sensational and legendary campaign to defend Iran’s national identity and interest is still pursued after nearly 1,200 years in Southern Azerbaijan every year on his birthday. Every year in July, Iranian pilgrims visit Babak Fortress to hail their Iranian hero, Babak, as the symbol of Iranian resistance against Arab occupiers. The pilgrims read poetry including Shahnameh and play traditional Persian music and also light up bonfires to follow traditional rituals of ancient Iran.

Haykashen

2010-05-09T14:12:00.001-07:00

Haykashen is a private vacation community/town in Northern Iran on the coast of the Caspian Sea. The name of the community takes its roots from Hayk, a legendary forefather of Armenians. Haykashen is semi-autonomous and the judicial system of Iran based on Islamic Law does not apply within the community’s borders. Islamic laws (such as hijab and drinking) have been stopped at the gates of Haykashen and for the first time in Iran, a non-Islamic court has been established in this city. The police force is also from Armenians and Iranian muslims are not permitted to enter this city. Haykashen community consists of a church, shops, restaurants and the entertainment centers.

The community’s church is located in the close proximity of the city of Noor. Its construction was completed in 1974. The outside walls are concrete while inside the walls are plastered with stucco. The church is octagonal in shape with various tall and narrow windows surrounding it. The church is settled on a 5-meter tall platform with 2 sets of stairways leading to its main entrance. Above the main entrance is the church steeple which is also octagonal and rises 5 meters high.

Established and administered by Father Nerses Tosunian of the Armenian Catholic Church, Haykashen caters to over 30,000 vacationers every year. During the Iran-Iraq war, over 15,000 Armenians found refuge there.

Alamut Fortress

2010-05-02T11:17:00.000-07:00

Alamut Fortress was once a mountain fortress located in the central Alborz Mountains south of the Caspian Sea near Qazvin Province, about 100 kilometers from Tehran. Suggested explanations for its name are "Eagle's Nest" and "Eagle's Teaching". According to legend, an eagle indicated the site to a Daylamite ruler; hence the name, from aloh (eagle) and amut (taught). Some 20 citadels, including the famous Alamut Fortress, are scattered in Alamut. The first Fortress was built in 840 at an elevation of 2,100 meters on a rocky crest. It was built in a way that had only one passable artificial entrance that wound its way around the cliff face (the one natural approach, a steep gravel slope, was too dangerous to use); thus making conquering the Fortress extremely difficult. It is perched on rocky heights and was well-equipped to withstand long sieges, thanks to a vast capacity to store provisions and an elaborate system of cisterns, qanats, and canals.

The Alamut Fortress has an eastern and western sector, each of which comprises of two segments again. These are the lower and upper castles. The upper part was used as the residential section while the lower part served as its outlet to the outside world and housed industrial activities. The length of the structure is approximately 120 meters and its width ranges from 10-25 meters in certain areas. The eastern rampart of the upper castle is constructed of stone and gypsum, and is about 10 meters in length and 5 meters in height. To the northwestern front of the upper castle, two chambers have been excavated in the rocks of the mountains in one of which is a small pool of water. At the foot of this chamber, and at a lower level than the structure, is the northern rampart with a length of 12 meters and width of 1 meter.

To the eastern section of the castle the guards and their dependants resided. The western rampart of this sector is still standing to an elevation of 2 meters. Here there are three water reservoirs excavated in the breast of the mountains. Between the upper and the lower castles is an area surrounded by ramparts, that divides the sector into two. Three towers in the northern, southern and eastern corners can still be observed. The only entrance and gateway to the castle is in the northeast.

In 1090 the Fortress was infiltrated and occupied by the powerful Hashshashins, lead by Hasan Sabbah and a faction of Niazari Ismaili Shia Islam known to the West as "the Assassins", and was then fabled for its gardens and libraries. Later the Fortress was in the hands of Zaydi Alids, until its capture by the Ismailids.

The Fortress has never been taken by force. It was destroyed on December 15, 1256 by Hulagu Khan as part of the Mongol offensive on southwest Asia. The Fortress itself was impregnable, but Roknoddin Khorshah surrendered it without a real fight, in the vain hope that Hulagu would be merciful. It was partially dismantled by the Mongols and its famous library burned except for a few non-heretical works. The Fortress was gradually destroyed by time and local inhabitants searching for hidden treasure, mainly during the Qajar era.

While initially believed to have been restored under the Safavids to serve as a prison, archaeological investigations indicate that it was used as an exile residence for members of the royal family and rulers. The discovery of blacksmith, carpentry, and tile workshops belonging to the Safavid period shows that the place was not used as a prison. Some ceramic pieces are also found which belong to dishes only used by high classes of society and royal family. The amount of ruins excavated from the Safavid period in Alamut also confirms the attack of Afghans to the Fortress.

In 2004, an earthquake further damaged the already crumbling walls of the Fortress. Measuring 6.2 on the Richter scale, it tore down part of the watchtower of the Fortress.

Arash Kamangir

2010-04-25T19:11:00.001-07:00

Arash Kamangir is a heroic archer of Iranian folklore. He was the Persian national hero who sacrificed his life to preserve the territorial integrity of Iran. The name Arash remains popular among speakers of Iranian languages. Tiregan, the summer solstice celebrates the life of Arash Kamangir.

Persian legend has it that at the end of a long-lasting war between Iran and Turan, the General Afrasiab had surrounded the forces of the righteous Manuchehr and thus the rulers of both countries decided to make peace and to fix the boundary between their kingdoms. It was determined that somebody should ascend Mount Damavand and from there shoot an arrow towards the east and wherever the arrow lands, that would be the new border between the two countries. Arash, known as the swift arrow, and in modern Persian as Arash Kamangir, was the best archer in the Persian army who volunteered to shoot the arrow. On the bright morning of Tirgan, the first month of summer, Arash stripped naked, faced north, strained his bow as never before, let the arrow fly and rid with the arrow. According to Persian tales, the arrow flew the entire morning and fell at noon, on the 2,250 kilometer bank of the Oxus River in what is now Central Asia. The river remained the boundary between Iran and Turan for centuries until the Mongol hordes poured in to push the Persians southward in the 10th century AD.

The distance the arrow travels varies; in one it is thousand leagues (farsakhs), in another forty days walk. In several, the arrow traveled from dawn to noon, in others from dawn until sunset. The location from which Arash fired his arrow varies as well. In the Avesta (which does not mention places in Western Iran), it is 'Airyo.khshaotha', a not-further identified location in the Middle Clime. Islamic-era sources typically place the location of the shot somewhere just south of the Caspian Sea, variously in Tabaristan, a mountain-top in Ruyan, Amol fortress, Mount Damavand or Sari. The place the arrow landed is variously identified as Mount Khvanvant in the Avesta (likewise an unknown location), a river in Balkh, east of Balkh, Bactria/Tokharistan, the banks of the Oxus River or Merv. According to al-Biruni, it hit a nut tree between Fargana and Tabaristan in the furthest reaches of Greater Khorasan. A few sources specify a particular date for the event. Later sources associate the event with the name-day festivities of Tiregan.

In al-Tabari, Arash is exalted by the people, is appointed commander of the archers and lives out his life in great honor. Other versions of the myth state that Arash was never seen after that day and his body was never found after his death. However, there are still stories from travelers who were lost in the mountain about how they heard Arash Kamangir's voice and the voice helped them find their path and saved their lives. In any case, Arash Kamangir has remained one of the most popular and favorite Persian legendary heroes who is the symbol of sacrifice and bravery in the Persian history. He will be alive in the memory of Iranians forever and every year on the occasion of Tiregan Festival, Iranians hold some ceremonies in his commemoration.

Ferdosi

2010-04-21T18:39:00.000-07:00

Hakim Abol Ghasem Ferdosi, (935–1020) was a highly revered Persian poet. He was the author of the Shahnameh, the national epic of Persian-speaking world as well as the entire Iranian realm. Ferdosi was born in 935 in a village near Tus, in Greater Khorasan (now part of the Iranian Khorasan Razavi province). The son of a wealthy land owner, his great epic, the Shahnameh ("The Epic of Kings"), to which he devoted more than 35 years, was originally composed for presentation to the Samanid princes of Khorasan, who were the chief instigators of the revival of Iranian cultural traditions after the Arab conquest of the seventh century.

When he was just 23 years old, he found a “Shahnameh” written by Abu-Mansour Almoammari; it was not, however, in poetic form. It consisted of older versions ordered by Abu Mansour ibn Abdol Razzagh. The discovery would be a fateful moment in the life of the poet. Ferdosi started his composition of the Shahnameh in the Samanid era in 977 A.D. During Ferdosi’s lifetime the Samanid dynasty was conquered by the Ghaznavid Empire. This task was to take the poet some thirty years or more, during which he included the verse:

“ ... I suffered during these thirty years, but I have revived the Iranians (Ajam) with the Persian language; I shall not die since I am alive again, as I have spread the seeds of this language ... ”

After thirty years of hard work, he finished the book and two or three years after that, Ferdosi went to Ghazni, the Ghaznavid capital, to present it to the king. There are various stories in medieval texts describing the lack of interest shown by the new king, Sultan Mahmood of Ghazni, in Ferdosi and his lifework. According to historians, Mahmood had promised Ferdosi a dinar for every distich written in the Shahnameh (60,000 dinars), but later retracted and presented him with dirhams (20,000 dirhams), which were at that time much less valuable than dinars (every 100 dirhams worth 1 dinar). Some think it was the jealousy of other poets working at the king’s court that led to this treachery; the incident encouraged Ferdosi's enemies in the court. Others believe that Mahmood was furious for not being the subject of the book and thus betrayed their agreement. Ferdosi rejected the money and, by some accounts, he gave it to a poor man who sold wine. Wandering for a time in Sistan and Mazandaran, he eventually returned to Tus, heartbroken and enraged. He had left behind a poem for the King, stuck to the wall of the room he had worked in for all those years. It was a long and angry poem, more like a curse, and ended with the words:

"Heaven's vengeance will not forget. Shrink tyrant from my words of fire, and tremble at a poet's ire."

Ferdosi’s Shahnameh has remained exceptionally popular among Persians for over a thousand years. It tells the history of old Persia before the Arab conquest of the region. This tale, all written in poetic form and in Dari Persian, starts 7,000 years ago, narrating the story of Persian kings, Persian knights, Persian system of laws, Persian Religion, Persian victories and Persian tragedies. It is the history of Iran's glorious past, preserved for all time in sonorous and majestic verses.

Regarding the money promised to Ferdosi, one story claims Mahmood resent the amount promised to Ferdosi’s village, but when the messengers reached his house, he had died a few hours earlier. The gift was then given to his daughter, since his son had died before his father at the age of 37. However, his daughter refused to receive the sum, thus making Ferdosi’s Shahnameh immortal. Later the king ordered the money be used for repairing an inn in the way from Merv to Tus, named “Robat Chaheh” so that it may remain in remembrance of the poet. This inn now lies in ruins, but still exists. Some say that Ferdosi's daughter inherited her father's hard earned money, and she built a new and strong bridge with a beautiful stone caravansary nearby for travelers to rest and trade and tell stories.

Ferdosi is said to have died around 1020 in poverty at the age of 90, embittered by royal neglect, though fully confident of his work’s ultimate success and fame (clearly seen especially in last verses of his book). Ferdosi was buried in the yard of his own home. It was not until Reza Shah Pahlavi's rule that a mausoleum was built for the great poet (and remodeled in 1969). His tomb is nowadays well-marked and celebrated by people from all realms. In 2006 installation of power poles for transferring electricity in Tus not only vulgarised the historical-cultural landscape of the mausoleum, but also reduced the chances for registration of this historic monument in UNESCO’s list of World Heritage Sites.

Ferdosi is one of the undisputed giants of Persian literature. Ferdosi has a unique place in Persian history because of the strides he made in reviving and regenerating the Persian language and cultural traditions. The most important descriptive passages of the Shahnameh are descriptions of war, the beauty of people, and the beauty of nature. Although Ferdosi himself had probably never taken part in a battle and the descriptions of scenes of warfare are in the main imaginary, they are described so variously, with such liveliness and to so stirring an effect that, despite their brevity, the reader seems to see them pass before his eyes. His works are cited as a crucial component in the persistence of the Persian language, as those works allowed much of the tongue to remain codified and intact. In this respect, Ferdosi surpasses Nezami, Khayyam, Asadi Tusi, and other seminal Persian literary figures in his impact on Persian culture and language. Many modern Iranians see him as the father of the modern Persian language.

چــو ایــــــــران نبـاشد تن من مباد
بدین بوم و بر زنــده یک تن مباد
دریـغ است ایــران که ویران شود
کنـام پلنگـــــــان و شیــــــران شود

بسی رنج بردم در این سال سی
عجم زنـده کردم بدین پـــــارسی

Azadi Tower

2010-04-18T15:49:00.000-07:00

Azadi Tower (previously known as the Shahyad Aryamehr Memorial Tower) is the symbol of Tehran, Iran, and marks the entrance to the city. Azadi Tower is situated in the middle of Azadi Square. Built in 1971 in commemoration of the 2,500th anniversary of the Persian Empire, this "Gateway into Iran" was named the Shahyad Tower but dubbed Azadi after the Iranian Revolution of 1979. It was the symbol of the country's revival, and intended to remind coming generations of the achievements of modern Iran under the Pahlavi Dynasty. It is 50 meters tall and is completely clad in cut marble, a striking national monument and audio-visual theatre complex. Prior to the opening of Tehran’s new airport, it was the first sight to welcome visitors to Tehran due to its proximity to Mehrabad Airport.

Azadi Tower is part of the Azadi cultural complex, located in Tehran's Azadi square in an area of some 50,000 square meters. There is a museum and several fountains underneath the Tower. The architect, Hossein Amanat, won a competition to design the monument. Azadi Tower combines Sassanid and Islamic architecture styles. It is alleged that Amanat also integrated a degree of Bahai symbolism in the design; there are exactly nine stripes on each side of the tower and exactly nine windows on the tall sides of the building, nine being an important number in the Bahai faith.

Built with white marble stone from the Isfahan region, there are eight thousand blocks of stone. The stones were all located and supplied by Ghanbar Rahimi, whose knowledge of the quarries was second to none and who was known as "Soltan’e Sang’e Iran". The shape of each of the blocks was calculated by a computer programmed to include all the instructions for the building work. The actual construction of the tower was carried out and supervised by Iran's finest master stonemason, Ghaffar Davarpanah Varnosfaderani. The main financing was provided by a group of five hundred Iranian industrialists. The inauguration took place on October 16, 1971.

The entrance of the tower is directly underneath the main vault and leads into the basement. The black walls, the pure, sober lines and the proportions of the whole building create an intentionally austere atmosphere. Heavy doors open onto a kind of crypt where lighting is subdued. The lighting there seems to issue from the showcases placed here and there, each containing a unique object. Gold and enamel pieces, painted pottery, marble, the warm shades of the miniatures and of the varnished paintings glitter like stars among the black marble walls and in the semi-darkness of the concrete mesh which forms the ceiling of this cave of marvels. There are about fifty pieces selected from among the finest and most precious in Iran. They are in excellent condition and each represents a particular period in the country's history.

The place of honor is occupied by a copy of Cyrus's Cylinder. The translation of this first Declaration of Human Rights is inscribed in golden letters on the wall of one of the galleries leading to the museum's audio-visual department. Square flag-stones, gold sheeting, and terra cotta tablets from Susa covered with Cuneiform characters of astonishingly rigorous geometry are the earliest testimonies of Iran's history. Potteries, ceramics, varnished porcelains like the beautiful seventh-century blue and gold dish from Gorgan, an illuminated Koran, and a few exceptional miniatures display milestones in the country's annals up to the nineteenth century, which is represented by two magnificent painted panels from Farah Pahlavi's collection. A mechanical conveyer allows visitors to view the hall in comfort. Some art galleries and halls have been allocated to temporary fairs and exhibitions.

In 2006 Azadi Tower appeared to be in a critical state with its foundation being threatened by water seepage and facing gradual destruction. Furthermore as a result of negligence in carrying out basic repairs, bad weather and air pollution, the stone façade and its tile works were also in poor condition. Fragments of the outer parts of the tower had fallen apart owing to aging and lack of repair since its construction. Despite warnings about the urgent need for repairs since 2004, no action has been taken.

On February 11, 2007, during the celebration of the 28th anniversary of Iran's Islamic revolution, an Iranian man named Amir Moussavi, 32, fell to his death while free climbing the tower in front of the tens of thousands celebrating. He was only three meters from the top when he was overcome by exhaustion and unable to climb further.

Ariobarzan

2010-04-13T17:11:00.000-07:00

Ariobarzan (around 368 BC-330 BC) was a Persian satrap of Persis and military commander. He is best known for commanding the Persian army at the Battle of the Persian Gate northeast of today's Yasuj against Alexander of Macedonia in the winter of 330 BC. As a result today Iranians can look back, stand proud and declare that their country has been greatly recognized as the homeland of courage, altruism and selflessness of many brave patriots who stood firmly against invaders and defended their beloved homeland and whose achievements will never be forgotten.

Ariobarzan was made satrap of the southern province of Fars in present-day Iran in 335 BC by Darius III Codomannus. The Persian Empire suffered a series of defeats against the Macedonian forces at Issus and Gaugamela, and by the end of 331 BC Alexander had advanced to Babylon and Susa. A Royal Road connected Susa with the more eastern capitals of Persepolis and Pasargadae in Persis, and was the natural venue for Alexander's continued campaign. Following the Persian defeat at Gaugamela, Darius realized he could not defend his capital Persepolis and traveled east to rebuild his armies at Ecbatana, leaving Ariobarzan in command. Meanwhile Alexander split his army and led his 14,000 strong force towards the Persian capital via the Persian Gates.

Ariobarzan was charged with preventing the Macedonian advance into Persis, and to this effect he relied heavily on the terrain Alexander needed to pass through; a narrow mountain pass that lent itself easily to ambush. There were only a few possible routes through the Zagros Mountains, all of which were made more hazardous by winter's onset. The valley preceding the Persian Gate, called the Tang'e Meyran, is initially very wide, allowing the Macedonian army to enter the mountains at full march. Ariobarzan occupied a position near the modern-day village of Cheshmeh Chenar. The Persian Gate was only a couple of meters wide at the point of ambush with visibility limited due to the rising sun. Once the Macedonian army had advanced sufficiently into the narrow pass, the Persian troops of just over 1,000 rained down boulders on them from the northern slopes. From the southern slope, Persian archers and catapults launched their projectiles.

Alexander's army initially suffered heavy casualties, losing entire platoons at a time. The Macedonians attempted to withdraw, but the terrain and their still-advancing rear guard made an orderly retreat impossible. Alexander was forced to leave his dead behind to save the rest of his army. The Persian success at the Battle of the Persian Gate was short lived though although it gave the Persians hope that it would provide Darius more time to field another army and possibly stop the Macedonian invasion altogether.

After being held off for 30 days, Alexander succeeded in encircling the Persian army in a pincer attack with Philotas and broke through the Persian defenses. Some sources indicate that the Persians were betrayed by a captured tribal chief who showed the Macedonians an alternate path that allowed them to outflank Ariobarzan while a token force remained in the Macedonian camp under the command of Craterus. Alexander and his elite contingent then attacked the force of Ariobarzan from above in a surprise attack until the Persians could no longer block the pass.

Although precise figures are unavailable, historians generally agree that this engagement cost Alexander his greatest losses during his campaign to conquer Persia. According to some accounts, Ariobarzan, and his surviving companions were trapped, but rather than surrender, they charged straight into the Macedonian lines. One account states that Ariobarzan was killed in the last charge while another version reports that Ariobarzan escaped to the north where he finally surrendered to Alexander with his companions. The defeat of Ariobarzan's forces at the Persian Gate removed the last military obstacle between Alexander and Persepolis. Upon his arrival at the city of Persepolis, Alexander seized the treasury of Persepolis, Alexander allowed the troops to loot Persepolis, kill all its men and enslave all its women. In 330 BC, Alexander ordered the terrace of Persepolis, including its palaces and royal audience halls, to be burned before leaving to find Darius III.

كنون گويمت رويدادي دگر / زتاريخ ديرين اين بوم و بر
چو اسكندر آمد به ملك كيان / يكي گرد فرمانده ي قهرمان
به ايرانيان داد درس وطن / دراين ره گذ شت از سرو جان و تن
كه فرزند نام آور ميهن است / مرآن شير دل آريو برزن است
چو نزديك شد لحظه ي واپسين / به ميدان_ آورد گفت اين چنين
بدان اي سكندر پس از مرگ من/ پس از ريزش آخرين برگ تن
تواني گشايي در پارس را / نهي بر سرت افسر پارس را
به تخت جم و كاخ شاهنشهان / قدم چون نهي بادگر همرهان
مبادا شدي غره از خويشتن / كه ايران بسي پرورد همچو من
چو اسكندر اين جانفشاني بديد / سرانگشت حيرت به دندان گزيد
به آهستگي گفت با خويشتن / كه اينست مفهوم عشق وطن
اگر چند آن آريا مرد گرد / پي پاس ايران زمين ، جان سپرد
ولي داد درسي به ايرانيان / كه در راه ايران چه سهل است جان

***************

وطن یعنی به دشمن راه بستن / به اوج آریو برزن نشستن
وطن یعنی دو دست از جان کشیدن / به تنگستان و دشتستان رسیدن

Towers of Silence

2010-04-09T17:06:00.001-07:00

A Tower of Silence or dakhmeh is a place on top of a hill where Zoroastrians brought corpses for vultures to devour as a funeral formality. With its Zoroastrian history, Yazd is home to many of such Towers although they are no longer utilized for their original purpose and currently just serve as a tourist attraction. The bodies of the deceased were placed atop the Tower and so exposed to the sun and birds of prey. The Tower was surrounded by walls built to prevent others from seeing the frightening sight of the big birds using their powerful beaks and picking on the body of the deceased. As a result generally in less than an hour nothing of the body would remain other than bones.

According to Zoroastrians beliefs, nature and its four elements of earth, water, air and fire are sacred. Zoroastrian tradition considers a dead body to be unclean and death a temporary triumph of evil over good. Specifically, the corpse demon was believed to rush into the body and contaminate everything it came into contact with, hence there were rules for disposing of the dead as safely as possible. This made it the most appropriate way of getting rid of a corpse as an animal fed upon another.

The roof of such Towers are divided into four concentric rings; the bodies of men are arranged around the outer ring, women in the second circle, and children in the third ring. Once a body was stripped of its flesh by vultures, the bones would then be sprinkled and washed with pure nitric acid and slaked lime for further purification. After the bones had been bleached by the sun and wind (which could take as long as a year) they were collected in an ossuary pit in the inner most circle of the Tower. Assisted by lime, they would gradually disintegrate and the remaining material with runoff rainwater would run through multiple coal and sand filters (which prevented the sacred earth from getting contaminated) before being eventually washed out to sea.

In essence a Tower of Silence was a reusable grave. Its ceremonial procedures were handled by the resident guardians who lived in a tiny roofed place near the Tower of Silence on top the hill, while relatives of the deceased stayed in a house down below, never allowed to enter inside. The resident guardians would gain access to the top of the Tower to perform their duties via an accompanying stairway. In the early twentieth century, the Iranian Zoroastrians gradually discontinued their use and began to favor burial or cremation.

According to its adherents, using such a disposal method for the deceased had its benefits. Its positives included the fact that there would be no difference in the method of disposal regardless of the deceased’s class or wealth and thus all would be treated equally. Furthermore it would prevent a body from decomposing underground and mice, worms and maggots feeding upon it.

In addition to many more in Yazd, Kerman and even Tehran, there are two Towers of Silence about 15 kilometers south of Yazd and on top of a hill. The older one is known as Maneckji Hataria while the newer one is called Golestan. Their diameters are respectively 15 and 25 meters and their perimeter walls rise 6 meters. The area is also home to a number of mud, stone or brick dwellings. One of such dwellings was used, as was with other Towers of Silence, to light an all night burning fire for three consecutive nights after disposing of a body in the Tower. The positioning of the window of the dwelling would allow the fire’s light to illuminate the Tower. Another famous Tower of Silence is Cham Dakhmeh, located adjacent to a modern day Zoroastrian cemetery in Yazd. The entire area, considered a mass Zoroastrian cemetery was registered as a national monument by Yazd’s Cultural Heritage and Tourism Department in 2005.

Cheshmeh Ali

2010-04-04T05:29:00.001-07:00

Chehsmeh Ali, Ali Spring, or as it was originally known, Cheshmeh Ali Boolagh, is a recreational spot in Semnan province and is a year long attraction for both domestic and foreign tourists. It is approximately 30 kilometers from Damghan and enjoys mild weather while its tall trees add to its natural beauty. It is conveniently located on the highway connecting Tehran and Mashad and is thus a popular rest area for travelers going in either direction. While the structures at this location seem to date back to the Safavid era, however, it was most used during the Qajar era as it was utilized as a summer vacation spot for the Qajar Kings.

Cheshmeh Ali, with its two springs supplying water at a rate of 600 liters per second, is the only permanent river in Damghan. Its source is from the Alborz Mountain and as a result of the high volume of the currents, two large pools have been constructed to regulate the flow and store fresh water. The depth of each of these pools ranges from 1.5 to 4 meters while they span an area of 4,500 square meters. Cheshmeh Ali irrigates many of the surrounding villages and fields on its path.

Throughout history, due to its moderate temperatures and overall striving foliage and natural scenery, Cheshmeh Ali has not only caught the eye of tourists, but also that of Persian Kings. On each side of the main edifce at Cheshmeh Ali is one of the mentioned pools. This structure, predominantly used by Fathali Shah, consists of wooden columns, is two stories high and has a view to either side and thus, both pools. The Qajar Kings would often times sit in this area and enjoy their natural surroundings. It was constructed of a special mortar made of sand, clay, egg whites, lime, goat hair, and ashes in specific proportions, and was very resistant to water penetration and as a result has braved the elements after close to two centuries. South of the pools is Agha Mohammad Khan’s structure with its decorated walls. The entire complex also consists of a bath and a mosque although they are in an advanced deteriorating state.

Local picnickers often times frequent Cheshmeh Ali where they can enjoy the view of this lonely Qajar pavilion amidst its willow trees and reflecting pools. The scenic contrasts en route to the location, such as the high snow-topped ridges, the dry rocky outcrops and the mud-walled plum orchards, add to the overall charm of a much recommended visit.

Cheshmeh Ali has been registered as a national heritage site registered by Iran’s Cultural Heritage Department.

Sizdah Bedar

2010-03-31T16:52:00.001-07:00

Sizdah Bedar is the Persian festival of nature and is celebrated on the 13th day of the new year in the month of Farvardin (corresponding to April 2), the last day of the Norooz period. This is the last phase of the New Year's celebrations which begins with the fire festival of Chaharshanbeh Soori of the Persian New Year. As Chaharshanbeh Soori is part of the traditions to welcome Norooz, Sizdah Bedar is one to escort the celebrations away. The first 12 days of the year hold special importance as they symbolize order in the world and in the lives of people. The 13th day marks the beginning of the return to ordinary daily life and inaugurates a happy new year. The custom is to spend the day outdoors, in the parks or the countryside. It is believed that joy and laughter clean the mind from all evil thoughts and the picnic is a festive or happy event.

This day was not celebrated in this manner before Islam and might be the result of several rituals combined into one. This day was devoted to the deity Tishtrya (Tir), the protector of rain which is depicted as a horse. In the Zoroastrian calendar each day is named after a deity with this particular day in the month of Farvardin named after Tishtrya. In the past there were outdoor festivities to pray to this deity in hope of rain that was essential for agriculture. The act of throwing away the sabzeh from Haft Sin into rivers and running waters on this day also indicates veneration for a water deity. The act symbolically represents an offering made to such a deity.

In Zoroastrian cosmology there was a mythical river out of which all rivers flow. Clouds also took up rain from the same mythical river. Every year Tishtrya goes to the river in shape of a white stallion to fight the Demon of Dearth, appearing in shape of a black stallion. After his victory, Trishtrya rushes into the sea and water flows and is dispersed. Some of the water is mixed with seeds of plants which sprout as the rain falls. Ancient Iranian rituals quite often enacted their mythologies; waters were respected and many rites existed with respect to waters. It is very likely that several of these were combined to preserve some aspect of the ancient celebrations venerating waters. Up until the 19th Century, there was horseracing occurring on this day, which very likely represented the fight between the two stallions.

The supposed bad luck associated with this day (and perhaps also with the number 13 in general) stems from the fact that ancient Persians believed that the twelve constellations in the Zodiac controlled the months of the year. Each ruled the earth for a thousand years at the end of which the sky and earth collapsed in chaos. Therefore the thirteenth is identified with chaos, and unluckiness of the thirteenth day of the feast represents the final collapse of the universe and its order. As a result the Persians attempt to symbolically avoid bad luck on the thirteenth day of the Persian Calendar by leaving their houses and spending the day outside of their native dwelling. On this day carrying out daily tasks and observance of the general order should accordingly be interrupted and instead should be spent partaking in festivities out in the open to celebrate the eventual triumph of nature and the beginning of a new year.

In modern times people go to parks, have a picnic and throw their sabzeh into a river, symbolizing the cycle of life. Iranian people have a tradition of gathering their family members and grouping them together with the other families to spend a full day of picnic outdoors among the other countrymen at the beauty of the nature on the 13th day of Norooz celebrations. This kind of joy and solidarity has been celebrated among Iranian people for thousands of years, every year, in the same day, 13th day of the first month of the Iranian Calendar. People will also release their Haft Sin goldfish into a pond or river. The festivities continue all day until sunset. Various kinds of food and delicacies are prepared with tea, local drinks, fruits, bread, cheese and fresh herbs, noodle soup (ash’e reshteh).

Traditionally, people play practical jokes on each other and tell white lies on this day, calling it the thirteenth lie (this is very similar to April Fools Day). It is believed to be the oldest prank-tradition in the world still alive today, which has led many to believe that the origins of the April Fools Day goes back to this tradition which is believed to have been celebrated by Persians as far back as 536 BC.

Another tradition on the Sizdah Bedar, is the knotting of blades of grass by unmarried girls in hope of finding a good companion at these kinds of celebrations. The other family members may also meet the others at the festival and find possible candidates for their unmarried daughters, as well as sons, and to make arrangements for their proper introduction at later time. The knotting of the grass represents the wish for good fortune in life and love and the bond between a man and a woman. As the blade grows and eventually the knot is opened, it symbolizes finding a solution to hardships and wishes coming true.

A ritual performed at the end of the picnic day is to throw away the sabzeh from the Norooz Haftsin table. The sabzeh is supposed to have collected all the sickness, pain and ill fate hiding on the path of the family throughout the coming year. Touching someone else's sabzeh on this thirteenth day or bringing it home, therefore, is considered to be a bad omen and may invite other peoples' pain and hardship to oneself. By throwing the sabzeh in running water, lethargy, lassitude and wariness are believed to be washed away.

Osku

2010-03-29T17:58:00.000-07:00

Osku is a city in northwestern Iran in the East Azerbaijan province. It is located southwest of Tabriz and sits on the Sahand mountain range. Based on historical evidence it appears that Osku has replaced its predecessor city, Oshkaya. Osku consists of many gardens, a fact that can be confirmed based on the view from surrounding mountains. It was known as one of the more habitable spots in Azerbaijan and its residents were noted for joining forces with the people of Tabriz in protest of the Soviets during the days of the Constitutional Revolution of Iran.

Osku has a number of historical tourist attractions. It was home to the Susian Cemetery, believed to date back to the Sassanid era, which was demolished in the 80s to make way for a gym. A number of mosques and imamzadehs also add some historical value and local charm to Osku.

Of the pleasant natural attractions of Osku, one can take note of Osku Chay River which takes its source in the northern sector of Soltan Dagh in the mountainous region of Sahand Mountains. In its course it flows through a number of villages of which the picturesque villages of Kandovan and Kohanmoo are worth mentioning. Finally flowing into the Uromieh Lake areas surrounding the river provide places for recreation.

The general area around Osku has traditionally been known as having a very cultured and educated population. The oldest school in Osku is a solid structure located adjacent to the Jameh Mosque and has four chambers. Its exact date of construction is unclear although it is assumed to have been built the same time as the mosque. In 1289 of the Iranian calendar, a second floor was added too the chambers which enabled the founding of Osku’s first elementary school, Razavieh School. A few years after its opening, a plaque for it was produced which in part read “Knowledge or death”.

Dooshab, which in some aspects resembles doogh, and is made from grape or date extracts, is a common and unique treat of the area. Various nuts such as hazelnuts, almonds and walnuts are also popular souvenirs from Osku. For the more adventurous a local treat called mianpor, made of pealed pears, sugar, apricots, plums and peaches is recommended.

In the proximity of Osku is Hillevar Historical Village, an underground historical village in Osku county near Kandovan. It is currently uninhabited. It is claimed it was built before the Islamic period while it was destroyed during the Mongol attack on Iran. Houses still remain intact. Different sections of the houses such as the kitchen or indoor holding places for animals are identifiable. Excavation operations are going on by the government to find out more about the village.

Simorgh Park

2010-03-25T17:03:00.000-07:00

Simorgh Park is a recently developed park located in Semnan. This Park is relatively new to the point where its trees barely cast a shadow and from afar it even resembles a desert like plane. A large sized pool and some internal decorations are gradually breathing some life into the Park.

Simorgh Park’s main structure is home to a hall called Iranzamin which is suitable for hosting events such as weddings and other celebrations. With its decorations, reliefs and figurines, this hall gives Simorgh Park much of its unique characteristics. Iranzamin is a huge hall resembling a fortified structure with crenellated walls such as Takht’e Jamshid. On the top of one of its crenellations, a statue of Arash Kamangir is situated as he is releasing an arrow to determine the border of Iran and Turan. Adjacent to Arash Kamangir, a roaring lion represents another symbol of Ancient Iran. Further along an eagle can also be spotted.

Approaching the main entrance to Iranzamin, a plaque above the door reads “everywhere in Iran is my home” and “without Iran may I not exist”. Further up on the wall the Zoroastrian saying of “good thoughts, good words, good deeds” is on display while underneath it reads “let’s learn from the past, think today for a prosperous Iran and a better world”.

The hall consists of many paintings and statues that bring a mix of Iran’s mythology and history to the present time. Many of such decorations are inspired from the heroes in Shahnameh. A statue of Rostam from his battle with his son Sohrab is displayed while another relief shows Sohrab dying in Rostam’s arms. Indeed Sohrab seems to be the most portrayed character in these reliefs; his battle scenes with both Godafarid and Rostam are present. Another relief depicts the affection of Tahmineh for Rostam.

Further along a relief displays Ardeshir Babakan, founder of the Sassanid dynasty, on the back of a horse, escaping the clutches of an attacking lion while taking aim at him with his bow and arrow. Bahram Goor is also present as he slays two lions and retrieves his crown from them. Post Islamic Iran is also represented by a relief of Sultan Jaleleddin Kharazmshah passing the Indus River and Nader Shah Afshar in a battle scene in Damghan.

Paintings of scientists such as Abu Reyhan Birooni d Abu Nasr Farabi also adorn Iranzamin. Adjacent Iranzamin is Fazilat School which in itself is home to other sources of Iranian pride. Above its main entrance is a mural of Zal, Rostam’s father, facing Sam Nariman in a field while Simorgh is flying about them. Furthermore the portrait of a number of scientists and poets from the Semnan region provide some local flair to the Park and School.

Simorgh Park surely has touched upon many aspects of Iran’s shinning and proud past and presents its guests with an immaculate collection of Iran’s history and mythology.

Norooz

2010-03-23T18:18:00.000-07:00

Norooz is the beginning of the year for the people of Afghanistan, Azerbaijan, Iran, Tajikistan and other common cultural heritage countries. It is also celebrated as the New Year by the people of the Iranian stock, particularly the Kurds, in the neighboring countries of Georgia, Iraq, Syria, and Turkey. It begins precisely with the beginning of spring on vernal equinox, on or about March 21^st. The term Norooz in writing, first appeared in Persian records in the second century AD.

Tradition takes Norooz as far back as 15,000 years--before the last ice age. The Shahnameh, dates Norooz as far back to the time of Jamshid, who in Zoroastrian texts saved mankind from a killer winter that was destined to kill every living creature. The mythical Persian King Jamshid perhaps symbolizes the transition of the Indo-Iranians from animal hunting to animal husbandry and a more settled life in human history. In the Shahnameh and Iranian mythology, he is credited with the foundation of Norooz.

Avestan and later scriptures show that Zoroaster improved, as early as 1725 B.C., the old Indo-Iranian calendar. The prevailing calendar was lunisolar. The lunar year is of 354 days. An intercalation of one month after every thirty months kept the calendar almost in line with the seasons. Zoroaster, the Founder of the Good Religion, himself an astronomer, founded an observatory and he reformed the calendar by introducing an eleven-day intercalary period to make it into a lunisolar year of 365 days, 5 hours and a fraction. Later the year was made solely a solar year with each month of thirty days. An intercalation of five days, and a further addition of one day every four years, was introduced to make the year 365 days, 5 hours, and a fraction. Still later, the calendar was further corrected to be a purely solar year of 365 days 5 hr 48 min 45.5 sec. The year began precisely with the vernal equinox every time and therefore, there was no particular need of adding one day every four years and there was no need of a leap year. This was the best and most correct calendar produced that far.

Some 12 centuries later, in 487 B.C., Darius the Great of the Achaemenid dynasty celebrated Norooz at his newly built Persepolis in Iran. A recent research shows that it was a very special occasion. On that day, the first rays of the rising sun fell on the observatory in the great hall of audience at 6:30 a.m., an event which repeats itself once every 1,400 years. It also happened to coincide with the Babylonian and Jewish New Years. It was, therefore, a highly auspicious occasion for the ancient peoples. Persepolis was the place the Achaemenid King received, on Norooz, his people from all over the vast empire. The walls of the great royal palace depict the scenes of the celebrations.

We know that the Parthians celebrated the occasion but we do not know the details. It should have, more or less, followed the Achaemenid pattern. During the Sassanid time, preparations began at least 25 days before Norooz. Twelve pillars of mud bricks, each dedicated to one month of the year, were erected in the royal court. Various vegetable seeds -- wheat, barley, lentils, beans, and others -- were sown on top of the pillars. They grew into luxurious greens by the New Year Day. The great king held his public audience and the High Priest of the empire was the first to greet him. Government officials followed next. Each person offered a gift and received a present. The audience lasted for five days, each day for the people of a certain profession. Then on the sixth day, called the Greater Norooz, the king held his special audience. He received members of the Royal family and courtiers. Also a general amnesty was declared for convicts of minor crimes. The pillars were removed on the 16th day and the festival came to a close. The occasion was celebrated, on a lower level, by all peoples throughout the empire.

Since then, the peoples of the Iranian stock, whether Zoroastrians, Jewish, Christian, Muslim, Bahai, or other, have celebrated Norooz precisely at the time of vernal equinox, the first day of the first month, on or about March 21^st.

Today, the ceremony has been simplified. In association with the "rebirth of nature", extensive spring-cleaning is a national tradition observed by almost every household in Iran. This is also extended to personal attire, and it is customary to buy at least one set of new clothes. On the New Year's day, families dress in their new clothes and start the twelve-day celebrations by visiting the elders of their family, then the rest of their family and finally their friends. Wheat, barley, lentils, and other vegetables seeds are soaked to grow on china plates and round earthenware vessels some ten days in advance, so that the sprouts are three to four inches in height by Norooz. A table is laid. It has a copy of the sacred book, a mirror, candles, incense burner, bowl of water with live gold fish, the plates and vessels with green sprouts, flowers, fruits, coins, bread, sugar cone, various grains, fresh vegetables, colorfully painted boiled eggs like the "Easter eggs," and above all, seven articles with their names beginning in Persian with the letter "s".

The whole table, beautifully laid, symbolizes the Message and the Messenger, light, reflection, warmth, life, love, joy, production, prosperity, and nature. It is, in fact, a very elaborate thanksgiving table for all the good, beautifully bestowed by God.

Family members, all dressed in their best, sit around the table and eagerly await the announcement of the exact time of vernal equinox over radio or television. Elders give gifts to younger members. Next the rounds of visits to neighbors, relatives, and friends begin. Each visit is reciprocated.

Celebrations are, more or less for the first two weeks, a daily routine. The festivity continues for 12 days, and on the 13th morning, the mass picnic to countryside begins. It is called sizdeh bedar, meaning "thirteen-in-the-outdoors." Cities and villages turn into ghost towns with almost all the inhabitants gone to enjoy the day in woods and mountains along stream and riversides. People sing, dance, and make merry. Girls of marriageable age tie wild grass tops into knots and make a wish that the following Norooz may find them married and carrying their bonny babies.

Haft Sin

2010-03-21T07:25:00.000-07:00

Haft Sin or the seven 'S's is a major tradition of Norooz, the traditional Iranian new year. It is possible that Haft Sin was initially Haft Sini, or seven trays of essential symbols, which gradually was shortened to Haft Sin. The haft sin table includes seven items specifically starting with the letter S or Sin. The items symbolically correspond to seven creations and holy immortals protecting them. Another interpretation is that Haft Sin represents the seven planets that rule human destiny and are responsible for the sacredness of the number seven. It was thought that if anybody would have access to all the seven – that implies that one attracts the blessing of all these seven planets – one would attain happiness.

While Haft Sin has evolved over time, but it has kept its symbolism. Traditionally, families attempt to set as beautiful a Haft Sin table as they can, as it is not only of traditional and spiritual value, but also noticed by visitors during Norooz visitations and is a reflection of their good taste. Possible and common Haft Sin items are:

Sabzeh - Wheat, barley or lentil sprouts growing a few inches tall in a dish, symbolizing rebirth. In the ancient times, twenty-five days before New Year, 12 large cylindrical shaped containers made from raw brick were erected in the city center (one for each month). Different seeds were planted in each including wheat, barley, lentils and rice. On the sixth day of Farvardin, the new growths were pulled out and scattered around with music, songs and dancing. This was done to estimate the growth of various seeds for the new season and to know how good a crop they could expect in the coming year.
Samanoo - A sweet pudding made from wheat germ, symbolizing affluence and was assumed to enhance sexual powers. It is associated with Anahita and is traditionally prepared by women, especially those wanting children.
Senjed, the dried fruit of the oleaster tree, symbolizing love.
Sir – Garlic, symbolizing medicine. Garlic was used by the Iranians as medicine and a means of warding off demonic powers and bad omens.
Sib, apples, symbolizing beauty and health.
Somaq symbolizing the color of sunrise.
Serkeh – Vinegar, symbolizing age and patience, having originated as grapes and undergone many transformations. Wine was always present since it represented liquid gold and was used at all religious ceremonies, however, after the Arab conquest it has been replaced by vinegar as alcohol is banned in Islam.
Sonbol - The fragrant hyacinth flower, symbolizing the coming of spring. In ancient times they symbolized the two deities Khordad and Amurdad.
Sekkeh – Coins, symbolizing prosperity and wealth and in ancient times were associated with the deity Sharivar.

Other items on the table may include:

Traditional Iranian pastries such as baklava and also toot, noon-nokhodchi, dried nuts, berries and raisins. Iranians believed that by eating such sweets their life would be sweet and good in the coming year.
Lit candles for enlightenment and happiness and traditionally according to the number of the children in the household. Lit candles are a symbol of purifying fire.
A mirror. Mirrors were significant items in Zoroastrian symbolism, art and architecture and still are an integral part of most Iranian celebrations including marriage ceremonies.
Decorated eggs, sometimes one for each member of the family and a universal symbol of fertility representing Mother Earth.
A bowl with goldfish for life and the sign of Pisces which the sun is leaving. The fish represent the mythical fish Kara Mahi, which swims in the mythical Vouruka Sea and wards off harmful creatures.
A bowl of water with an orange in it symbolizing the earth floating in space. Anahita is represented by rain water collected especially for this occasion and the fish are also normally placed in this water.
 Esfand, seeds of wild rue, often placed in a small incense burner and burned just after the turn of the year.
Rose water for its magical cleansing powers.
The national colors, for a patriotic touch.
A holy book.
The Shahnameh or Divan of Hafez.

The history of the custom is obscure. There is a dubious and isolated reference to it in a Persian manuscript attributed to the Safavid period but otherwise it is rarely mentioned in the eyewitness accounts of the Norooz ceremonies by nineteenth-century travelers and historians. Only Heinrich Brugsch, who was in Tehran in 1860 and described the Norooz festival in some detail, claims that the Iranians greeted the national festival by planting in their gardens flowers with names beginning with the letter S. However, if one considers the Norooz spread as a whole and disregards the letter sin, its essential items perfectly afford reasonable explanation as the reflections of the pastoral and sedentary conditions of ancient Iranians and of their belief that the souls of the departed come down and partake of the table.

The real significance of seven may have been to represent the "Seven Eternal Laws", which embodies the Teachings of Zoroaster. It was a way of preserving and a reminder of the teachings of Zoroaster. Further evidence are the reliefs at Persepolis which depict seven people from each country carrying Norooz gifts, thus emphasizing the importance of seven.

Kaveh Ahangar

2010-03-19T19:20:00.001-07:00

Kaveh Ahangar is a mythical figure in Iranian mythology that leads a popular uprising against a ruthless foreign ruler, Zahhak, and is the most famous of Persian mythological characters in resistance against despotic foreign rule in Iran. The 10th century poet Ferdosi narrates his story in the Epic of Shahnameh. After losing 18 of his sons to Zahhak's serpents, he rebels against the Arab ruler of Persia and leads the people to overthrow the tyrant king and end his rule. Based on Avestan tradition, Zahhak, or more correctly Azhi Dahaka, is from Babylonia and more or less a demon, not human.

Zahhak was the son of Mardas an Arab ruler in Iran. Stories have it that Zahhak killed his father in order to earn the kingdom. It was believed that the devil had presented himself to Zahhak as a marvelous cook and forged a special relationship between the two. As a result of his services, Zahhak permits the devil to kiss each of his shoulders. Upon doing so, from each shoulder a snake emerges, prompting Zahhak to seek treatment. This time the devil appears in front of Zahhak as a doctor and advises him to feast on the brains of young Iranians in order to satisfy the needs of the bloodthirsty snakes. One night Zahhak dreams that three men came to his palace and killed him. He wakes up in horror and calls upon the dream interpreter whom in turn tells him that a man with a name of Fereydoon will come and take his kingdom away. Hence Zahhak sends for Fereydoon to be found and killed.

Fereydoon's mother, Faranak, hears the command and takes Fereydoon to a village in Larijan in Mazandaran. Ferdosi further writes that Fereydoon was left to a farmer in Larijan and milked by a cow whose every hair was of a different color. Zahhak soon hears of this unusual cow and comes to the North to find it. Faranak hears of this and takes Fereydoon to an old man who wandered in the mountains to take care of him. Meanwhile Zahhak kills the beautiful cow.

Once Fereydoon reaches the age of sixteen he leaves in search of his mother. When he finds his mother, he was told all that had happened to him. Fereydoon upon hearing his disturbed life becomes eager to take revenge. As Fereydoon intensifies his plans for revenge he meets Kaveh at a gathering. Having lost 18 of his sons to Zahhak's serpents, Kaveh, a working class blacksmith with nothing more than a brave heart and the support of his people, decides to end this vicious cycle and destroy this evil king. With bravery he approaches Zahhak and demands freedom. As a symbol of resistance and unity, he takes off his leather apron and puts it on top of a long spear to make a flag out of it (called Derafsh Kaviani) and rallies the Iranians. It is written that Kaveh, Fereydoon and his two brothers, Kianoosh and Shadkam, united the people and went to war with Zahhak. Meanwhile Zahhak flees to India while his army was fighting with Fereydoon. Fereydoon defeats Zahhak's army and proceeds to track down Zahhak. After finding Zahhak, Fereydoon takes him to Mount Damavand and imprisons him in a cave by binding him with a lion's pelt tied to great nails fixed into the walls of the cave.

The day that Fereydoon destroyed Zahhak and his kingdom may also be the day that the Persians celebrate the Mehregan Festival, a day that good destroys evil. Some historians believe the story originated during the Medes kingdom in western Iran & Zahhak was in fact the unpopular king Astyages.

By the late Sassanid era a real Derafsh Kaviani had emerged as the standard of the Sassanid dynasty. It was thus also representative of the Sassanid state and may so be considered to have been the first national flag of Iran. It was customary in the ancient Persia that every king would add jewelry to the Derafsh as it became the symbol of Persian independence, resistance and resilience, as well as the revolutionary symbol of the masses in their fight against foreign invaders. When Arab Muslims invaded Iran, the Derafsh was seized in a bloody battle fought around Nahavand (a city with the same name in today's Hamadan province in the mid-western Iran) and taken, among many other war spoils. The Arabs burned the flag and took possession of the valuable items.

Haji Firooz

2010-03-17T18:48:00.000-07:00

In Iranian culture, Haji Firooz is the traditional herald of the Norooz season. Wearing black make-up and a red costume, Haji Firooz sings and dances through the streets with tambourines and trumpets for a few coins, spreading good cheer and the news of the coming New Year. It is believed that originally he was accompanied by one or two other persons although that has been discontinued.

The sound of his songs and the sight of his dance is often analogous to hearing Christmas music in a shopping mall, telling all that Norooz is in the air. Although the blackness of his skin has been the source of some racial controversy in Iranian intellectual circles, Haji's intentions and spirit have always been well received and loved by the people.

Others believe that the appearance of Haji Firooz is related to creating a happy atmosphere in the families. The New Year’s day must begin with joy, happiness and laughter so that during the rest of the year the families will continue to be happy. If the families are not happy, the Farvahars who are guests of the families will leave the households which may result in the loss of abundance and blessings from the household. It is for this reason that during these days there are people with funny makeup and joyful songs who will bring laughter and joy to families and with their comical jests and songs bring laughter to houses, streets and market places.

Fire holds an important role for Zoroastrians. It appears that Haji Firouz represents the red-dressed ”fire keepers” of the Zoroastrians, who on the last Tuesday of the year, were sent by the white-dressed priests (Moghs) to spread the news about the arrival of the New Day. The Fire keeper’s second duty was to call on the people to burn their old items in the Fire, and to renew their life and regaining health by obtaining the solved energy of the Fire. The dark color of the Fire keeper’s face is allegedly caused by the heat of the holy fire. Fire keepers use of rather unfamiliar expressions combined with their humorous nature, brought laughter to people's faces.

Another theory about Haji Firooz’s origins is that he is derived from ceremonies and legends connected to the epic of prince Siavash and symbolizes the rebirth of the Sumerian god of sacrifice, Domuzi, who was killed at the end of each year and reborn at the beginning of the New Year. Haji Firooz’s blackened face symbolizes his returning from the world of the dead, his red clothing the sign of Siavash’s red blood and the coming to life of the sacrificed deity, while his joviality is the jubilation of rebirth, typical of those who bring rejuvenation and blessing along with themselves.

Yet another theory about his origin is that he represents Pirooz Nahavandi, a Persian soldier who served under the Great Persian commander Rostam Farrokhzad. Taken captive as a slave by the Arabs, Pirooz, a Zoroastrian, gradually earned the Arabs’ trust by expressing an interest in Islam. As a result, he managed to get lose enough to Omar to assassinate him. His captivity in Saudi Arabia could have earned him the title Haji, while the lack of the letter “P” in Arabic would have changed his name to Pirooz. His frequent referring to “his master” in the course of his singing hints at his captivity and slavery while his jubilant nature and almost taunting tone of his, questioning his master why he isn’t laughing, would represent the celebration of avenging the Persian defeat at the hands of the Arabs.

Seb Castle

2010-03-16T17:58:00.000-07:00

Seb Castle is a historical castle located in Sistan and Baluchestan province and has played a significant role in the region throughout its glorious past. The Castle gets its name from the nearby village of Sib. It is constructed of clay and mortar mixed in with sticky plant seeds thus contributing to the overall strength of the structure. In some parts wooden slabs made from palm trees have been used enabling to Castle to withstand the natural elements, in particular earthquakes, over the years. Seb Castle was the main location for governing the surrounding towns in the area such as Soran, Zaboli, Paskooh and Gasht and during various era took significant political importance. Historical evidence indicates that Seb Castle was the first location in eastern Baluchestan where Nasereddin Shah’s troops were sent in 1257 in order to gain control of the area.

Seb Castle is one of the tallest castles in Iran and it is believed to have been constructed during the Safavid era. It has been renovated at least three times in various stages with some occasional additions. The main structure of the Castle is located on top of a not so tall rocky cliff which in essence eliminated the need for an artificial base or foundation. The Castle’s base is rectangular measuring 36 meters by 25 meters. As the Castle rises it becomes narrower and at its peak it is only 18 by 19 meters.

The Castle’s height on its southern side is 23 meters although it only consists of rooms on two of its floors. Most of the empty space underneath the rooms has been filled with dirt leaving only one accessible route to the rooms. In addition a well has also been dug in the rock structure to provide water within the Castle. The well has been surrounded by a 10 meter brick tall and is accessible through the 1st floor. There has been speculation that there was also a larger tunnel leading to the bottom of the well which has since been covered or filled up.

The second floor consists of six rooms, each a different size depending on its function. In most rooms shelves were built on the wall which acted as safes. The 1st room is a rather large salon on the west side of the Castle and was used primarily for meetings. On the outside of its southeastern wall is a short flight of stairs leading to a narrow opening in the wall at a height of 1-2 meters. This was evidently created so one could listen in on any ongoing meetings and prevent any plotting against the King.

The second room is located on the northeastern side and adjacent to it is yet another room that is home to a secret tunnel leading up to the 2nd floor. From a safety standpoint the positioning of this tunnel was absolutely and strategically ideal as even those who had on occasion visited the Castle would have trouble finding this passageway.

On the northern side there is a long room which was used as a kitchen and on its right is a hallway leading to a women’s restroom while opposite of it is the men’s restroom. To the left of the kitchen is a small room that was used for storage and also contained an oven.

On the second floor the two towers are located on the north and south sides which give the Castle much of its appeal. Entering the 2nd floor one is initially faced with an open space with decorated one-meter tall walls. There are also three security posts for keeping watch and potentially shooting. From these three posts the entire surrounding area of the Castle can be observed. Scattered throughout the Castle are many other less elaborate posts giving a clear view of locations even within the Castle thus enhancing its security.

Within the Castle’s yard are a number of other structures as well, most of them two stories high. Many of them were used by the Governor’s relatives, friends and servants while others were acted as storage space, prisons or to hold domestic animals. The wall encompassing the Castle and all of its accompanying structures stands at a height of 3 meters while its perimeter runs 48 meters by 74 meters.

In recent years there has been some effort to keep up with the renovations necessary for Seb Castle with mixed results. While the reinforcement of the walls have been a welcome touch, however, replacing the doors and windows with wooden replacements does not seem like a wise choice. In addition to the higher cost associated with these replacements, they bear little resemblance to the original doors and windows. There is not a set schedule for interested visitors and often times tourists hoping to discover the interior of the Castle are faced with closed doors.

Eskandar Prison

2010-03-16T17:49:00.000-07:00

Eskandar Prison is an ancient domed structure apparently known by this name as a result of a reference in a Hafez poem. The complex contains a deep, circular, brick-lined pit almost 10 meters in diameter resembling an ancient dungeon found at the heart of the old. There is also a well and some nooks in the courtyard. It is alleged by some to have been built by Alexander to hold his captives during his conquest of Persia and alleged by others to have been built by the Persians to hold Alexander himself. Whatever the true story, the complete complex itself is almost certainly a later construction.

The dome of Eskandar Prison is made of raw clay and is decorated with plaster works and golden and azure watercolor. The noteworthy architectural features of the dome are traceable in other domes dating to the Mongolian period in Iran. Each side of the domed tower is almost 9 meters long and it rises almost 18 meters tall. There is little left of the inscriptions inside the dome but from what remains it appears to be kufic writings. The material used in much of the building is clay, however, it has been restored with bricks in the past few decades. Some steep stairs lead the way down into the dungeon although nowadays it is a beautiful room decorated with tables and red carpets and serves is a tea house.

Eskandar Prison is currently advertised as been built as a mosque and Ziaiyeh religious school and to have no connection to Alexander (although the reference is believed to have come from Hafez’s poetry. The original purpose of the building is unknown but it now serves as an Ethnographic Museum. Inside there is a detailed scaled model of the old city and a collection of labeled archaeological artifacts that were dug up around the city. What really brings the museum to life however is the staff of traditionally trained artisans who are on hand to show off their skills by working the old wood framed looms and throwing clay pots to demonstrate the crafts that made the city famous throughout Persia and along the old Silk Road to China.

It should me mentioned though that the museum has more gift shops than actual exhibits, selling the works of the artisans who are trained in the small school on site, which has lead this place to be dismissed by some visitors as a tacky tourist trap. In recent years, the complex has attracted an increasing number of tourists for Norooz.

In 2006 for the first time Cultural Heritage authorities undertook an elaborate program to treat Eskandar Prison with pesticides to negate the threat of termites. Eskandar Prison is a registered Iranian National Heritage.

Hafez's poem reads as follows:

خـــــرم آنروز کـــزین منـــزل ویـــران بـــروم
راحت جــان طلبــم و ز پـــی جــــانان بـــــروم
گــرچه دانم کـــه بجـــائی نبـــرد راه غــــریـب
من ببـــوی سر آن زلــف پــــریشان بـــــــروم
دلم از وحشت زنــــــدان سکنــــدر بگـــــرفـت
رخت بـــر بنـــــدم و تـــا ملــک سلیـمان بروم
چــون صبا با تن بیمــار و دل بـــــی طــا قـــت
به هوا داری آن سر خــــــرامان بــــــــــــروم
در ره او چو قلم گر به سرم بــا یــــــــد رفـت
با دل زخــــم کش و دیـــــده گــــریان بـــــــروم
نـــذر کردم گـــر ازین غــم بــــــــدر آیـو روزی
تا در میکـــده شادان و غــــــزل خــوان بـــروم
به هـــــــوا داری او ذره صفــت رقص کنــــــان
تا لب چشمه خـــــورشیــد درخشــــــان بــــروم
تازیان را غـــــم احـــوال گـــرانبـــــــاران نیست
پارسیایان مــــددی تا خــــوش و آسان بــــــروم
ور چـــو حافظ زبیابـــان نبـــــــرم ره بیــــــرون
همره کــــــــو کبـــه آصــف دوران بـــــــــــروم

Charshanbeh Soori

2010-03-11T16:37:00.000-08:00

Charshanbeh Soori is the ancient Iranian festival dating at least back to 1,700 BCE of the early Zoroastrian era. The festival of fire is a prelude to the ancient Norooz festival, which marks the arrival of spring and revival of nature. Charshanbeh Soori is celebrated the last Tuesday night of the year. The word Charshanbeh means Wednesday and Soori is red. The bonfires are lit at the sunset and the idea is to not let the sun set. Bon fires are lit to keep the sun alive till early hours of the morning and with the help of fire and light, enlightenment and happiness is hoped for throughout the coming year. On this occasion people make bonfires on the streets and jump over them. The young shoot lots of fireworks before and during Charshanbeh Soori. In older Iranic dialects such as Pashto (Pashtoons also celebrate this annual event and call it "Sheshbieh"), "soor" means the color "red". Based on Zoroastrian tradition the number of bonfires at any one place should be three representing the three holy values including: Good thoughts, Good words, and Good deeds. A bonfire can also be made in a single spot and this would symbolize unity and solidarity of Ahura.

The tradition includes people going into the streets and alleys to make fires, and jump over them while singing the traditional song Sorkhi-ye to az man; Zardi-ye man az to. The literal translation is, Your fiery red color is mine, and my sickly yellow paleness is yours. Much of the symbolism of this act links to astrological connotations associated with sign of Pisces or Esfand; the human has to face his ultimate fears and does so by jumping over the fire, a cleansing act necessary before the advent of the Spring at the Vernal Equinox. This is a purification rite and 'soori' itself means redness which hints at the color of fire. Loosely translated, this means you want the fire to take your paleness, sickness, and problems and in turn give you redness, warmth, and energy. In addition another tradition of this day is to make a special mixed nuts and berries known as problem solving nuts. Another routine of the Charshanbeh Soori is the Iranian version of trick or treating associated with the Western Halloween night. Flocks of often young trick or treaters, hidden under a traditional chador go from door to door banging a spoon against a metal bowl asking for treats or money. Receiving of the mixed nuts is customary, as is receiving a bucket of water.

Wishes are made and in order to make them come true, it is customary to prepare special foods and distribute them on this night. Noodle soup called Ash’e Charshanbeh Soori is prepared and is consumed communally. People passing by are served with nuts and dried fruits. This treat is called Ajeel’e Chaharshanbeh Soori and is a mixture of seven dried nuts and fruits, pistachios, roasted chic peas, almond, hazelnuts, figs, apricots, and raisins. Local variations apply and the mixture is different according to the location and the group celebrating it.

People who have made wishes will stand at the corner of an intersection, or hide behind walls to listen to conversation by anybody passing by. If there is anything positive and optimistic in the conversation, the belief is that the wish will come true or there is good fortune to be expected. This is called Fal-Goosh meaning listening for one’s fortune. The night will end with more fireworks, feasts where family and friends meet and more modern Iranians music and dance will follow.

There are other traditions also associated with this night. One of such traditions is the breaking of earthen jars, symbolically holding one's bad fortune. The ritual of making a knot in the corner of a handkerchief or garment and asking the first passerby to unravel it was a symbolic way to remove one’s misfortunes. Another currently seldom practiced ritual was for the youth to tie a number of multi colored scarves together. They would then proceed to climb the roof of their neighbors and lower the extended scarf through the chimney and with a few coughs inform the landlord of their presence. The landlord would then place a treat in the scarf, tie it in securely and give it a few gentle tugs so the youth could retrieve their scarf and the treat. In addition to the actual treat, this ritual also played the role of fortune telling. If the treat was candy it would foretell happiness. If it were a pomegranate, it foretold many future children. Nuts indicated patience and resistance when dealing with problems while raisins were a sign ample rainfall in the upcoming year. A silver coin would predict wealth.

This celebration, in particular the significant role of fire, is likely to hail from Zoroastrianism. Iranians celebrated the last 10 days of the year in their annual obligation feast of all souls, Hamaspathmaedaya (Farvardigan or popularly Forodigan). They believed Farvahar, the guardian angels for humans and also the spirits of dead would come back for reunion. These spirits were entertained as honored guests in their old homes, and were bidden a formal ritual farewell at the dawn of the New Year. The ten-day festival also coincided with festivals celebrating the creation of fire and humans. Thus Iranians used to light fire on the roof by burning belongings of the deceased family members attracting and persuading their soul to come back and stay with them for a night. Spring housecleaning was carried out and bon fires were set up on the rooftops to welcome the return of the departed souls. Food and wine were put aside for the spirits. Small clay figurines in shape of humans and animals symbolizing all departed relatives and animals were also placed on the rooftops. Zoroastrians today still follow this tradition with clay figurines if possible. Flames were burnt all night to ensure the returning spirits were protected from the forces of darkness.

Unfortunately out of all the traditional rituals of this festival, little has remained. All that is done these days to celebrate Charshanbeh Soori is to lit bonfires and jump over fire while most have little knowledge, if any, of the story behind this day’s celebration.

Salasel Fortress

2010-03-07T09:24:00.000-08:00

Salasel Fortress is located on a hill overlooking Shatit River in the city of Shushtar. In pre-Islamic times water from the river passed beneath the Fortress and was redirected into different parts of the city. The Fortress was in use until the Qajar period as a center for managing the water of the river. The exact date of the construction of the Fortress is unknown but it was possibly built during the Parthian or the Sassanid era. Existence of Parthian clays in the area is strong proof to this claim. Some experts date the foundation of the Fortress to the Achaemenid era.

Salasel Fortress has largely been devastated due to several conflicts that occurred in the region as well as natural disasters such as floods and earthquakes. Yet it remains a precious source of information for archaeologists who have thus far found much historic evidence in this ancient Fortress.

One of the most significant historical instances involving the Salasel Fortress was during the Battle of Tostar (642) where the Fortress (and Shushtar in general) was attacked by the Arabs lead by Abu Musa Ashari. Under the leadership of the Persian commander, Hormozan, and due to unpenetrable nature of the Fortress, the Persians held the Arabs at bay for 6 months (and by some accounts 2 years). The city was impossible to take by storm and several unsuccessful attempts were made to breach the walls. Ultimately a Persian defector opened the city's gates from within making way for Abu Musa's army.

Originally Salasel Fortress consisted of a vast yard, pools, barns, barracks for soldiers, towers, baths, a kitchen and many other rooms. Little is left of any of this although its underground rooms and tunnels are fairly intact. There are 2 canals excavated under Salasel Fortress which are accessible via two rows of stone stairways. After about a hundred meters downstream these canals merge and become the Darion Open Canal. Further down stream this Canal once again divides into two branches. In addition to its role in controlling the flow of water and its military strategic position, this Fortress also housed the Governor of Khuzestan.

Archeological boring pits in the southern shell of Salasel Fortress in the city of Shushtar in Khuzestan province resulted in the discovery of an Islamic graveyard belonging to the middle Islamic period (1050-1450 AH). The boring pits were dug at distances ranging from 120 to 130 meters from the Fortress. The design of a flying bird, four swords and daggers and a shield was carved on one of the graves of this cemetery. The designs on the graves are believed to be the symbols of death and ascending to God.

Iran’s Cultural Heritage and Tourism Organization has recently been granted the ownership of this Sassanid Fort, a very welcome move as for years Salasel Fortress has been utilized as a storage area for keeping goods by different organizations including the Grain and Sugar Organization, Drug Control Headquarters and Khomeini Relief Fund. For many years this Sassanid Fortress did not have any legal custodian and therefore was not well preserved. The activities of these organizations, especially the restoration work done without consulting experts in renovation of ancient monuments, have greatly altered the historic architectural style of this Fortress.

Tajrish

2010-03-03T19:58:00.001-08:00

Tajrish is a neighborhood along the northern edge of Tehran, the capital of Iran. This neighborhood is one of the oldest parts of Tehran and has lately become popular for the rich because of the low levels of pollution created by the area's favorable location along Tehran's northern hills. Tajrish is situated in the Shemiran Township.

The origins of its name are unclear. One story goes that the name originally consisted of two parts taj and rish. It was named this because about 150 years ago a rich woman lived there and much of the properties there belonged to her. She had a habit of wearing a gold crown and her hair beneath the crown made her look as if she was wearing a crown with a beard, thus the name Taajrish which changed to Tajrish as time passed. Another explanation is that in the Pahlavi language Tigr meant arrow which was a nod to the mountainous view visible from the area.

Tajrish wasn’t much populated until people migrated from the old Tajrish Village (located in the vicinity of present day Pol’e Rumi Street in Tehran). The reason for the migration was the sudden emergence of wolves causing people to move further north near Imamzadeh Saleh and thus found the present day Tajrish. With its gradual improvement it eventually became a vacation spot for the Seljuk Toghrel in the summer months while the Qajars selected it as their capital many years later.

Initially Tajrish had a makeup similar to Masouleh, with homes sharing yards and rooftops and narrow and twisting alleyways. Its focal point was Imamzadeh Saleh. The Sycamore tree adjacent to it was believed to be the oldest know Sycamore tree in Iran (It no longer stands there as a combination of natural and manmade factors). Up until Reza Shah’s era Tajrish remained a vacation spot for the wealthy, however, with the construction of Shariati Street access to Tajrish became easier thus increasing its visiting traffic flow.

Until the 1970s, Tajrish and neighboring Shemiranat were still small towns along Tehran's border often used for recreation by city residents. The area was relatively disconnected from Tehran's urban core but was easily accessible and became a popular vacationing spot. With the growth of population and need for more space from the 1970s onwards, Tajrish eventually gained a relatively dense population and became better connected with the rest of the city. Today many of the summer villas in Tajrish have given way to tall skyscrapers with remnants of the original build of the city only evident en route to the Darband area.

Tajrish Square is currently one of the busiest parts of Tehran, with bus and cab terminals, shopping malls and many restaurants. It is also one of the most important transportation hubs in Tehran and many other suburbs are accessible from this square.

Tajrish Bazaar has been built according to architectural style which closely resembles the traditional bazaar located in downtown Tehran. Some of its arches have been destroyed due to construction of multi-story buildings and its traditional identity has been threatened by irregularity of window shops and external view of new stores. Tajrish Bazaar includes a roofed passageway through which thousands of people pass en route to the Bazaar for purchasing goods.

The Bazaar of Tajrish neighborhood was scheduled be renovated at an estimated cost of about 28 billion rials. The Deputy head of Tehran Beautification Organization for technical affairs noted that the project will include reconstruction of the traditional market using both traditional and modern styles, wastewater collection, power, gas, telecommunication installations, as well as repair of small and large shops and passageways. Inscriptions on tiles were to be installed at the top of shops showing the names of those shops while some 110 columns have been built through the market to strengthen shops in the face of natural disasters such as earthquakes.

Shadravan Bridge

2010-02-27T09:49:00.000-08:00

The Shadravan Bridge is located on the Karoon River in Khuzestan province and dates back to the Sassanid era. It currently runs parallel to the newly constructed bridge located on the Shushtar-Dezful Road. The bridge was once 550 meters long and included 44 arched openings, but due to negligence today only sixteen arches of the Bridge remain. With occasional flooding and lack of proper maintenance Shadravan Bridge faces the possibility of further deterioration and perhaps complete destruction.

Shadravan Bridge, also called Shapuri, is located some 300 meters west of Mizan Dam. Its pillars are 7 meter wide, its water passage 8 meters wide, and its height, from the base to the arch crown, around 10 meters. The material used in the project are the traditional ones including river stones, rocks, mortar and old stucco.

The Bridge was built in the Sassanid era, during the rule of Shapur I, to transfer water to the Khuzestan plain, to protect the farms against heavy floods of Karoun and also to direct ground waters. In the southern wing of the bridge there are ruins of a small room and a pillar which may be the remnants of the facilities for preserving the structure. In order to build this Bridge, Karoon was redirected. Throughout the construction process Mizan Dam was also constructed to raise the water level in order for higher level fields to also be able to be irrigated.

According to some scholars, Shapur I, upon defeating Valerian, the Roman Emperor subjected him to the greatest insults, such as being used as a human footstool (as depicted at Naghsh’e Rostam). Shapur I used the remaining soldiers in engineering and development plans. One of the conditions that Valerian and his soldiers could be set free was the construction of the Shadravan Bridge. Once the construction of bridge was completed, Shapur I released the Roman Emperor and his soldiers to return back to their lands.

In 2008, 500 million rials were projected to be allocated to the renovation of Shadravan Bridge, however, Khuzestan’s Cultural Heritage Organization rejected the proposed funding and construction. According to Khuzestan’s Cultural Heritage Organization, such repairs would damage the foundation of the Bridge and were thus a futile exercise. Furthermore it was explained that the seasonal floodings have had no impact on the stability of the Bridge. It was hinted though that if experts from Tehran visited the area and expressed that renovations would result in a positive outcome, they wuld once again apply for funding.

Ferdosi has a number of verses in his Shahnameh describing this historical bridge.

Deyr Gachin Carvansary

2010-02-24T18:26:00.000-08:00

The Deyr Gachin Caravansary, known as the mother of all carvansarays, is located 40 kilometers from Varamin in Tehran province. It was originally built in the Sassanid era as a fortified fire temple or a castle although its function was changed during the Safavid period. It was renovated several times during different Islamic periods, especially during the Safavid era which is why most of the architectural style we see today reflects this period. According to Borhan’e Ghateh, the structure was erected by Sassanid Emperor Bahram V (r. 421-438 CE) while the Tarihkh’e Qom gives the name of Khosrow I (r. 531-579 CE) as the patron of the Caravansary. The archaeological facts tend to confirm the building may have been constructed before Emperor Khosrow, but rebuilt or repaired during his time.

Situated in a desert area, this Caravansary was constructed on the northeast-southwest direction. Experts believe that this orientation was chosen so that the complex would be protected against the severe seasonal winds of this area which blow in a west-east direction. The Caravansary has an area of 12,000 square meters and 43 rooms, a backyard, 8 camel stables, 2 shops, one bath and a mosque. The Caravansary has four iwans to help desert winds pass through the adobe building. Two double storied towers can be seen on sides of the entrance gate while four others occupy each corner of the Carvansary. This structure has a large courtyard with small windowless chambers. These chambers are on a platform with the ceilings of the rooms made of bricks. On three sides of the courtyard are large balconies.

Archeological excavations in Deyr Gachin has led to the discovery of the public restroom of this complex. The restroom is located in a cubbyhole, behind the water reservoir of the bathroom of the Caravansary. The restroom consisted of six toilets which were located opposite each other while the walls of these toilets were constructed shorter than the other walls of the Caravansary. Further archeological studies and different plans provided from this monument revealed that Deyr Gachin had six towers and bulwarks. Since this architectural style was very common some 1,100 years ago in the construction of fortresses, most probably it was originally a fortress before changing into a caravansary.

There are some ambiguities about the real name of this fortress. While Gachin indicates the presence of plaster, however, the exact reason for choosing this name is not known. There may have been some stucco mines near this fortress considering the use of plaster in its construction. It is also possible that it had plaster pillars.

Deyr Gachin is reflected in Iranian legend as the place that Bahman was swallowed by a dragon resulting in him giving his kingdom to his daughter Chihrazad, who was known as Humay.

On 22 December 2003 Deyr Gachin Caravansary was registered on Iran’s National Heritage List.

Haji Firooz Teppe

2010-02-19T07:34:00.000-08:00

Haji Firooz Teppe is an archeological site 2 kilometers southwest of Hasanloo in West Azerbaijan province and underlying Bronze Age settlements dating from the early to about the mid-2nd millennium BC. The site is thought to have been inhabited in several stages and was ultimately destroyed by Urartu in the late 9th century BC. Hasanloo was the focus of excavations carried out by the University of Pennsylvania Museum, the Metropolitan Museum of Art of New York, and the Archaeological Service of Iran from 1956 to 1977. Haji Firooz Teppe was excavated as part of the Hasanloo site which in itself revealed rare painted pottery, a handful of which also have been decorated on their inside surface. Remains of domesticated dogs have also been found at this site, radiocarbon dated to 5500-5000 B.C.

Persians were known for their wine making, and the site of Haji Firooz is best known for the discovery of a jar containing the earliest known residue of wine in the world. The residue contained resin (a mix of tannin and tartrate crystals) from the Terebinth tree that grew wild in the region, and was possibly used as a preservative indicating that the wine was deliberately made and was not result of the grape juice fermenting unintentionally. Terebinth resin was widely used as a preservative in ancient wine because it killed certain bacteria. Pine resin is currently used in Greek Retsina wine.

The jar with the wine residue, had a volume of about 9 liters and was found together with five similar jars embedded in the earthen floor along one kitchen wall of a Neolithic mud brick building, dating back to 5400-5000 BC. Clay stoppers about the same size as the jars' mouths were located close by, suggesting that they could have been used keep out the air and prevent the wine from turning into vinegar. The building in which the jars were found consisted of a large room that may have doubled as a bedroom, a kitchen, and two storage rooms. The room thought to be a kitchen had a fireplace and numerous pottery vessels probably used to prepare and cook foods.

This the earliest firm evidence for wine making to date in western Asia. While most likely a fable, however, the story of the Persian woman and fermented grapes has many folklorists crediting her for inventing wine. As the story goes, a Persian Princess had found herself out of favor with the King of Persia. Upon hearing this news, she attempted to commit suicide by consuming a jar of spoiled grapes. Instead of dying, she found herself feeling better and acting a lot happier. Eventually she passed out, but when she woke up, she found that the King liked her new attitude so much that he admitted her back into his good graces.

At Godin Teppe, a 3500-3000 BC settlement six hundred kilometers south along the Zagros mountains, additional jars containing wine residues have been found.

It is unclear if the name of the site has any connection with the trickster who is supposed to make an appearance at Norooz.

Abyaneh Village

2010-02-15T17:09:00.000-08:00

Abyaneh Village, known as the Red Village because of its red soil and houses, is a historic Iranian Village located at the foot of Karkas Mountain, 70 kilometers southeast of Kashan in Isfahan province. Abyaneh is a Village of living traditions, architectural styles (all in red clay) and probably one of the most interesting examples of human adaptation to nature. The Village is compact, with narrow and sloped lanes, and houses located on the slope as if placed on a stairway. The houses of Abyaneh bear an ancient architectural style, featured by the use of clay as the construction material and latticed windows and wooden doors. Similar to Masouleh. the roofs of some houses are used to serve as the courtyard for other houses higher up on the slope. With a unique reddish hue, the Village is one of the oldest in Iran, attracting numerous native and foreign tourists year-round, especially during traditional feasts and ceremonies.

Abyaneh has a long history which dates back to more than 2,000 years ago and has been registered on Iran’s National Heritage List since 1975. The word Abyaneh has been derived from the word "viona" meaning a willow grove. Abyaneh has been called an entrance to Iranian history as the locals are deeply committed to honoring their traditions. The language spoken by the literate people of Abyaneh is Parthian Pahlavi. The local clothing for example is in a style of great antiquity. The women's traditional costume typically consists of a white long scarf (covering the shoulders and upper trunk) which has a colorful or floral pattern and an under-knee skirt or pleated pants. They have persistently maintained this traditional costume despite pressures from time to time by the government trying to change it. The Abyaneh woman is inseparably attached to her wedding gown inherited from her mother, and is expected to pass it on to her daughter.

Abyaneh is known as one of the highly educated regions in Iran with a large number of engineers, doctors, and other specialists who have migrated to different Iranian cities specially Kashan and Tehran. The permanent residents of Abyaneh have been dwindling over the past years and it is estimated the number of permanent residents of this historic Village is less than 250.

Abyaneh is mainly watered by the River of Barzrud and has a cold climate. It enjoys numerous springs creating suitable conditions for agriculture. Seven qanats assist in the irrigation of the fields. The main agricultural products generated in Abyaneh are wheat, barley, potatoes and fruit such as apples, pears and apricots. As of late, carpet weaving has also become popular in the Village.

In addition to a Zoroastrian fire temple dating back to the Sassanid period, there are also three castles in the Village, a restaurant, a pilgrimage site and three mosques. According to an inscription on top of its door, one of the mosques, dates back to the early Safavid period, Inside the mosque there is a beautiful nocturnal prayer hall with wooden capital pillars.

Since June 2005, the Village has been undergoing archaeological excavations for the first time, as a result of an agreement between Abyaneh Research Center and ICHHTO’ Archaeology Research Center. Initial archaeological excavations resulted in the discovery of a residential area belonging to the Sassanid era. According to a report released following the visit of UNESCO representatives and experts of world heritage, the historical Village has been recognized appropriate for being registered in list of UNESCO’s World Heritage Sites. However, continuation of hotel construction in Abyaneh has put the status of this historical Village at risk. The recent decision of an investor to erect a hotel in the eastern part of this historic Village has raised the concern of cultural heritage enthusiasts and residents of Abyaneh.