Meymand

 

Meymand, a village near Babak (a city in the suburb of Sirjan Township) in Kerman province, is undoubtedly one of the most ancient homes of man on earth. It is built on a rocky mountain cliff & dates back to some 12,000 years ago and still lives on. Researchers hold the early inhabitants of Meymand set it up at the time when the Persians were practicing Mithraists. Honoring the rituals of Mithraism, they chose dimly lit caves to say their prayers and carved out chambers and niches in the mountains to place their dead. Therefore, one can find numerous temples and tombs in this region, all cut into the mountain walls. Some experts are of the opinion that chiseled out by Mithraists, the caves merely served as places of worship or burial chambers. However, structured by severe climatic changes, their architects were compelled to make the caves their dwelling.

10,000-year-old stone-carvings and 6,000-year-old pottery works discovered at the site are among telltale documents depicting the protracted history of Meymand. Due to the impregnable position of its fortifications, Meymand suffered very little social or physical changes during history. An extremely old complex of houses, temples, castles and fortifications has raised the status of Meymand from a simple village to a sample of an unrivaled civilization.

Meymand has a temperate mountainous climate. It has cold winters and mild summers. The village is flanked on one side by a plain and on the other by mountains. The plain lies in the distance between Meymand and Babak and in the past it abounded with pistachios and wild almonds which have in time shrunk to only certain regions in the nearby plains. Closer to the village, mulberries are found in great numbers.

The Meymand plain is also home to different species of desert animals such as snakes, scorpions, lizards, porcupines, turtles, etc. Among wild animals occurring in the mountains of Meymand mention can be made of the antelope, wild ass, leopard, fox, wolf, wild goat and various species of birds of prey.

Seasonal creeks and springs, as well as numerous Qanats (underground channels or tunnels excavated to carry subterranean waters), have contributed greatly to the agriculture in this region. Cultivated lands, just like any other natural beauty, caress the eyes of every beholder who steps into the village, especially in spring when it is crowned with the blossoming of natural beauty.

The economy of the villagers is hinged on three pivotal careers: agriculture, animal husbandry and carpet weaving. Among the trio, carpet weaving is given more attention, and Meymand carpets are among the best in the world.In early spring, families focus on breeding livestock and producing dairy products. Later in summer, they collect wild pistachios, wild almonds and grow almond, walnut and cumin. It should be noted that Meymand walnuts and almonds are well-renowned.

There are around 400 large and small alleys in Meymand. The end of alleys reach a terrace-like area known as Dalan which is a very important element in a neighborhood, for most daily family affairs take place there. The doors of 1 to 5 rock houses open to a Dalan.

The international Melina Mercury prize was awarded to the provincial Meymand Village in a ceremony at UNESCO’s Division of Cultural Heritage in 2005. The 20,000-million-dollar Melina Mercury prize was awarded to this Iranian village to safeguarding its ancient traditional rural atmosphere in the modern world of today. The award was founded by the former Greek minister of culture and art, Melina Mercury. It has been awarded biannually since 1999 to encourage protection of cultural and natural landscapes

Meymand is one of the world rarest historical villages, where ancient traditions are still observed in daily life and even the close bonds between man and nature is evident in the machine age of today.

Ctesiphon

Ctesiphon, the ancient city on the Tigris, was founded by the Parthians and was the capital of both the Parthians and the Sassanids. It was built on the site of an older town, Opis, not far from the confluence of Tigris and Diyala. This city was situated on the so-called Royal Road, which connected Elam’s capital Susa with the Assyrian heartland and -later- the Lydian capital Sardes.
At the end of the fourth century, Seleucus (the successor of Alexander and founder of the Seleucids Empire) built Seleucia on the opposite bank of Opis. The Parthians, who took over the country in the second century BCE, moved the government center from Seleucia to the eastern bank, and renamed ancient Opis, Tyspwn or Ctesiphon. The city served as winter residence of the kings after 129 BCE. It is not clear when Ctesiphon became the most important city in the Parthian empire, but what is reasonably clear is that the spoils of a large campaign against the Roman Empire in 41 BCE were invested in the new capital, which became one of the greatest cities in the ancient world.
The city became even more important after a rebellion of Seleucia against king Vardan, which ended in 43 CE. The Roman historian, Ammianus Marcellinus, calls Vardan the founder of Ctesiphon, which suggests that he did something to improve the status of this city. A generation later, king Packer is said to have increased its inhabitants and built its walls.
In the second century CE, the large city became the natural target for Roman aggression, because the Romans thought that the capture of the Parthian capital would inevitably result in the fall of the eastern empire. In 116, 165, and 198, the emperors Trajan, Lucius Verus, and Septimius Severus took Seleucia and Ctesiphon. But the Parthian state was organized in a very loose fashion, which gave it certain resilience.

However, in the long run, the capture by Septimius Severus had a disastrous result. According to a modern estimate, the Romans took away so much gold and silver that they were able to postpone an economic crisis for three or four decades, and we can imagine the consequences for the Parthians. Their empire was seriously weakened and in 224 CE, the Persian vassal Ardeshir Papakan revolted. Two years later, he took Ctesiphon, and this time, it meant the end of Parthia. It also marked the beginning of the second Persian Empire, ruled by the Sassanid kings.
Although Ctesiphon was the capital of the Sassanid empire, Seleucia was not forgotten; it was renamed Veh-Ardeshir (the good city of Ardeshir). The cities remained a military target. In 238, the Roman emperor, Gordian III, wanted to capture Ctesiphon in order to prevent the new Sassanid Empire from becoming too powerful, but he was murdered before he reached his goal. Odenaethus of Palmyra was more successful in 262 CE, and so was the emperor Carus, who took the city in 283 CE. But when Julian wanted to do the same thing, he was defeated and killed in action (363 CE).
In the fifth century, Ctesiphon became a very important center of Nestorians. Missionaries from Ctesiphon Christianized many people along the Silk Road, e.g., at Rhagae and Maracanda, and in Margiana and Aria.
In 540 CE, the Sassanid king, Khosrow I, conquered the capital of Roman Syria, Antioch. The inhabitants were deported and settled in a new city near Ctesiphon and Veh-Ardeshir, which was called Khosrow’s Antioch. There were perhaps four comparable settlements. As a consequence, the Arabs started to call the place Madain (the cities).
In 637 CE, the Arabs took and looted Ctesiphon and the other cities. This was the beginning of their conquest of Mesopotamia. In 762 CE, they built a new government center, 35 kilometers upstream: Baghdad.

Seyyed Abolqasem Anjavi Shirazi

Seyyed Abolqasem Anjavi Shirazi, Iranian literary researcher & Folklorist, was born in Shiraz in 1921. He was one of the figures who played a crucial role in promoting Iranian folklore.
He did his best to gather the country’s folklores by establishing a center at the National Radio Building and issuing call-up to the public to submit works of folklore to the center.
Through his efforts, a valuable collection of folklore including hundred of thousands of deeds featuring Iranian tribal traditions as well as manuscripts were brought together and are currently maintained in a museum in Tehran’s northern Niavaran district which was once his home.
In addition, he nurtured a generation, some of whom are now considered skilful researchers in the field.
His first radio program on public culture began in 1961 with one presentation going on air per month. Following repeated requests by the audience, the program was aired for one hour every 15 days and later it became a weekly show. The program was one of the main factors which contributed to the establishment of Public Culture Center in 1966. Some section of the program taught volunteers how to compile works of public culture.
More than 4,000 people titled ’craftsmen’ cooperated with the center, the outcome of which was compilation of a treasury of folklore documents. Anjavi Shirazi was the first anchorman of the program.
Inspired by the late Sadeq Hedayat, a contemporary Iranian author, Anjavi Shirazi took great interest in compiling folklore and published valuable works in the field such as <Short Folk Tales> in three volumes, <People and Shahnameh> and <People and Ferdowsi>.
The literary researcher died in Tehran on September 16, 1993 and was laid to rest in Ibn Babvieh Cemetery.

Amir Jalaleddin Chakhmaq Shami

 

Amir Jalaleddin Chakhmaq Shami was the governor of Yazd and one of the Timurids commanders, who was held in high esteem by the monarch Shahrokh. Next to the bazaar of Yazd, there is the fourteenth century AD Amir Chakhmaq Mosque which originally called New Mosque (Masjid-e Nou).  This mosque is a relic of the Safavid period and was built by the effort and enthusiasm of Amir Chakhmaq’s wife, Bibi Fatemeh Khatun (Seti Bibi).

The mosque was completed in the year 841 AH. On the threshold of the mosque, is a carved inscription in the Naskh script, revealing a deed relevant to the endowment, on the eastern entrance of the mosque is a tiled epigraph with the Tholths scrip. Around the dome of the said structure is an inscription adorned with the cuneiform or Kufi script.

The portal of the mosque has a valuable calligraphy with a very fine marble mehrab (a place in mosques indicating the direction to Mecca, usually decorated with tiling and calligraphy). Around the mehrab is decorated with tiles and verses of the Holy Qoran have been etched over stone.

Amir chakhmaq Mosque is famous for its superb portal ornamented with stucco, and the traditional four-ivan structure on a courtyard a little too small for the ivans.

Nearby is the Takieh Mir Chakhmaq, a 19th century building which served as a grandstand for the traditional Passion play or Tazieh (It is acted during the mourning month of Moharram, recording the martyrdom of Imam Hossein AS), the third Saint). Presently, the free space in front of the monument has turned into a square with a new appearance of planted trees and flowers. Actually, this represents one of the buildings of a historic complex incorporating a mosque, a public bath, a caravansary, a mausoleum, a takieh, three water reservoirs, and an imposing entrance to one of Yazd’s bazaars.

The idea of high buildings

The idea of high buildings can be traced to many centuries ago when monarchs built, fortresses on elevated hill-tops, from where they could keep the surrounding areas under surveillance. Such a building was also useful for the deference of the city. Ancient fortresses overlooking a vast expanse of land are historical examples that are found in abundance in most countries.
High Buildings in Pre-Islamic Period:
One of the most glamorous citadels, still extant in the south-west of Iran (Province of Khouzestan), is Chogha Zanbil Ziggurat which was built by the Elamite Empire in 1250 BCE. This temple was built in the shape of a stepped pyramid, originally having five stories. Remain of the building has a high of 25 meters though it is believed that the building was initially 50 meters high.
During the Median Empire, residential houses were often built in the low lands whereas the uplands were designated for the royal palaces. The most notable among high buildings remaining from that period are the ones situated on hill-tops in an ancient town called Noushijan. Other is the tombs of the famous persons built on top of Davood Akhtar Mountains.

The era of the Achaemenids gave rise to newer forms of high buildings such as Pasargade, Persepolis, Zoroasstrian temples and some kinds of minarets that were erected for the purpose of making public announcements. The Parthians revived the architectural glamour of the latter dynasty. Roadside minarets, Fire altars, Zahak citadel, Anahita temple are among the major buildings remaining from the Parthian period.
Among the Sassanid high buildings Taqe-Kasra stands out as most notable. In addition, there were many fire-temples in the provinces like Khorasan, Isfahan and Azarbaijan. Fortresses constructed on hill-tops are among other examples of the Sassanid buildings.
Islamic era:
Basically, a minaret is a slender tower built at the side of a mosque from which the call to prayer is given for Muslims. The tall structures built on roadsides or near caravansaries, schools, or other gathering places were originally watch-towers that also provided lighting for the surrounding areas.
The construction of minaret in its present form was first introduced during the reign of the Ommayad caliphs. The earliest minaret is thought to have been built in late 7th century CE.
In Iran, Minarets first appeared in the form of simple guiding poles near the mosques before being developed into elaborate structures flanking mosques and the entrance of monumental buildings. The minaret of Shoushtar Jame mosque built in the early 8th century CE is among the first minarets erected in Iran following the advent of Islam. In the 8th century CE minarets were made with mud-bricks. It was not until the 9th century CE that the first brick-made minaret was built.
In addition to the minarets of Shoush, Damghan and Qom, we may make a mention of Isfahan‘s Jourjir mosque minaret which was built in the late 10th century CE. Presumably, the oldest brick-work minaret is the one made 26 Km from the city of Mashhad during the rule of Soltan Mahmoud Ghaznavi (998–1030 CE).
The Seljuq period is particularly noteworthy in the development of architectural arts in Iran, especially with respect to minarets. The minarets also rose at the sides of government building; in the city of Kashan may be cited as outstanding examples. Red mosque in Saveh (built in 1087 CE) is regarded as a Seljuq monumental building.

In the eras of the Moguls, Timurids and Safavids, also
mosques and shrines with towering minarets in large numbers were built. There is a famous minaret in Mashhad’s Goharshad mosque which belongs to the Timurid period.The Safavids period is known as the golden age of the Iranian architectural arts. Minarets were decorated with colored faience and patterned tiles. The Imam mosque, Chahar Bagh building and Shah Mosque in Isfahan display the most elegant minarets of the era.

With the fall of the Safavids and the emergence of the Qajar dynasty Iranian architecture witnessed a decline and the number of minarets built or repaired in that period is insignificant.

Technicians and miners

Maku (Makou and Maki) is a town in the northwestern part of the West Azerbaijan province of Iran. It is situated 22 km from the Turkish border in a mountain gorge at an altitude of 1634 meters. The Zangmar River cuts through the city.

Maku was the capital of a Kangarli Khanate; one of numerous small, semi-independent Khanates that resulted from the breakup of the Safavid empire in the 17th century.

In ancient times, the region of Maku was a part of Lesser Media and its name itself may be derived from the Persian word Madkuh meaning <the Mountain of the Medes>. Also, According to some accounts the word Maku possibly derives from the Armenian language Maki.

The city’s population is comprised mostly of Azeris and Kurds. Encyclopedia Iranica notes Maku as the home of Qara Qoyunlu Azeris. Maku had an Armenian majority before the World War I.

Baqcheh Jooq Palace, dates back to the end of the Qajar period, is one of maku’s attractions. It used to be the house of the local governor until 1974. It’s 7km northwest of central Maku and presently functions as a museum displaying some carpets and local handicrafts.

Ruins of a fortress are folded into a ledge of the high cliff that towers above the town centre.

There are numerous rock climbing sites at the northern part of the city, some exceeding 200 meters.

The Panj Cheshmeh Bridge is located 5 km. from Maku on the Zangmar River, and is a monument from the Safavid era. This bridge was constructed in order to facilitate communications between Tabriz and Maku, and the surrounding rural areas.

Kakh Muzeh Maku (Palace-Museum of Maku), near Maku, built by one of the commanders of Mozzafar-al-Din Shah, is also a popular attraction.

Technicians and miners

 

From 1993 to December 2005, a series of Salt Men werefound in the Chehrabad Salt mine near Zanjan in northwestern Iran. Chehrabad Mine had been used from the Achaemenid dynastic era (550-330 BCE) up to the early of the Sassanid dynasty (224-651 CE).

Technicians and miners in a salt quarry in the central province of Zanjan have unearthed the remains of an ancient man, with some members of his body still intact in 1993. While bulldozing salt into trucks, they discovered the skeletons of the man, now nicknamed the Twin Salt Man, reminiscent of another similar discovery in 1994. Some bones of his skull, jaw, hands and feet have been dug out and they are almost intact and wear hair and nails.
Some pieces of clothing and a hand-woven thatch rug with a unique texture were discovered beside the Salt Man, who was 180-185 cm tall and aged between 35-40, as initial forensic tests indicate.
The bones have been transferred to the provincial capital city of Zanjan for further studies. The Hamzelou salt quarry, some 75 km away from Zanjan, would also be expeditiously excavated in a bid to find possible artifacts around him, found just 30 to 40 meters away from the place where the first Salt Man was unearthed.
Experts estimated the first find, aged 35-40 and measuring 165-170 in height, dated back to the Sassanid era, some 1700 years ago.

The first salt man had golden earrings and a sharp instrument attached to his waist that, scientists believe, could have been used for cleaning purposes. It is now kept in the Iranian National Museum.

 The second salt man (nicknamed the twin salt man) was discovered at the Hamzehlu salt mine near Zanjan in November 2004. The remains of the skeleton are almost perfect, and they include parts of the skull, jaw, both arms, as well as the left and right legs and feet. Several pieces of wool cloth and a piece of a straw mat with a unique style of weaving were also discovered beside the second salt man. It was found 30 to 40 meters from the place where the first salt man was discovered. The remains are currently being kept at the Zanjan Cultural Heritage and Tourism Department.

The third salt man’s body was buried under a two-ton rock. In January 2005, it was discovered. Several items such as a leather sack full of salt, a clay tallow burner, two pairs of leather shoes, and two cow horns were also discovered near the skeleton. Probably, the discovery of the remains of the skeleton near the rock proves the theory about a mine collapse at a specific time, leaving him no chance to escape.

In the same year, he fourth salt man was found. It’s the most preserved body to date and has been identified as a young adult. According to the latest researches, the man’s face lacks any beard and his height is 165-70 cm. the salt man’s cloths include a long quilt reaching his knees and a thigh high gaiter.

The fifth Salt man was discovered in December 2005, but no information about that mummy was given. In June 2007, the sixth salt man has been found. It dates from the Roman era and is the body of a person buried under rocks during an earthquake.

These salt men are among rare mummies discovered around the world and they are mummified as a result of natural conditions. Since the salt men have been buried in salt for centuries, most of their tissues are well preserved. Special conditions of the salt mine which prevented the activities of micro-organisms caused the excellent preservation of organic and inorganic materials in the mine

Mahmoud Farshchian

 

Mahmoud Farshchian, world renowned master of Persian painting and miniatures, was born in Isfahan on January 24, 1930. His family members were all fond of arts. His father, a rug merchant, was an art aficionado who instilled a love for the arts in his son. Young Mahmoud showed an interest in arts quite early in life and studied under the tutelage of Haji Mirza-Agha Emami and Isa Bahadori for several years. After receiving his diploma from Isfahan’s high school for the fine arts, he left for Europe, where he studied the works of the great Western masters of Painting. Consequently, he developed an innovative artistic style with universal appeal.

Upon his return to Iran, he began to work at the National Institute of Fine Arts (later became the Ministry of Art and Culture) and, in time, was appointed director of the Department of National Arts and professor at the university of Tehran’s School of Fine Arts. He has been exhibited in 57 individual shows and 86 group shows in Iran, Europe, America and Asian countries. He has been awarded more than ten prizes by various art institutes and cultural centers. He has a doctorate (grade 1 in arts) in Iranian painting and Islamic arts from the High Council of Culture and Art.

Mahmoud Farshchian, has won international fame for presenting exquisite works of art and also for representing genuine Iranian arts. So far, he has been awarded numerous prizes by various artistic circles throughout the world. His artworks are a part of many other collections throughout the world. His masterpieces have been hosted by several museums and exhibitions worldwide. He’s the most prominent modernizer of the field of miniatures.

The first-degree medal of art and culture conferred on Mahmoud Farshchian by President Akbar Hashemi Rafsanjani on July 3, 1995, was a mark of the respect given to the valuable and superb works of this master.

The Museum of Master Mahmoud Farshchian is a museum devoted to the works of the master, which has been set up by the Cultural Heritage Foundation in the Sa’dabad Cultural Complex in Tehran, inaugurated in 2001.

The design of the Zarih (the box-like latticed enclosure which is placed on top of the tomb), roof, door and cellar in the shrine of Imam Reza (AS) in Mashhad and his membership in the committee supervising the construction of the glorious shrine, is another artistic work of the master.

Farshchian is the founder of his own school in Iranian Painting, which adheres to classical form while making use of new techniques to broaden the scope of Iranian painting. He has brought new life to this art form and has freed it form the symbiotic relationship it has historically had with poetry and literature, to give it an independence it had not previously enjoyed. His powerful and innovative paintings are dynamic.

Master Farshchian has played a decisive role in introducing Iranian art to the international art scene. He has been invited to speak and exhibit at numerous universities and art institutes.

Master Farshchian has created a work entitled “Shams and Rumi”; it has been inspired by one of Rumi’s poems. Special colors have been used in the painting to feature the mystical and spiritual relationship that existed between Shams and Rumi. The painting took two months to complete and was unveiled at the Farshchian Art and Cultural Complex in Isfahan on August 2, 2007.

 

History of Iran

 

History of Iran is full of glorious, effective, memorable & sometimes bitter pages. One of those regretful events was the battle of Gaugamela which took place in 331 BC between Alexander of Macedonia and Darius III, the last Achaemenid king. The winners were the Macedonians. There are many reasons involved in the failure of the Persians. The Greek & Roman historians mostly have exaggerated the numbers of the Achaemenid army; but many modern scholars agree that the army of Darius III was no larger than 50,000 due to the logistics of fielding more than 50,000 soldiers in battle being extremely difficult at the time.

Darius chose a flat plain where he could deploy his numerically superior forces. The battle was held near a hill in the form of a camel’s hump. The most commonly accepted opinion about the location is east of Mosul in modern-day northern Iraq.

During the two years after the Battle of Issus, Alexander proceeded to occupy the Mediterranean coast and Egypt. He then advanced from Syria against the heart of the Persian Empire. Alexander crossed both the Euphrates and the Tigris rivers without any opposition. Darius was building up a massive army, drawing men from the far reaches of his empire.

The battle began with the Persians already present at the battlefield. Darius had recruited the finest cavalry from his Eastern satrapies and from an allied Scythian tribe. Before the battle, Darius ordered bushes and vegetation removed from the battlefield, to maximize the chariots’ effectiveness. He placed himself in the center with his best infantry.

Bessus commanded the left flank of the army and Mazaeus commanded the right flank. During the battle, Alexander used an unusual strategy. His plan was to draw as much of the Persian cavalry as possible to the flanks. The purpose of this was to creat a gap within the enemy line where a decisive blow could then be struck at Darius in the center.

Gaugamela resulted in the victory of Alexander. The last Achaemenid army had disintegrated. Darius, with a small force, fled to Ecbatana. Mazaeus fled to Babylon. The Bactrian cavalry and Bessus managed to catch up with him, as did some of the survivors of the Royal Guard and 2,000 Greek mercenaries. On his escape, Darius gave a speech to what remained of his army. He planned to head further East, and raise another army to face Alexander while he and the Macedonians headed to Babylon. At the same time he dispatched letters to his Eastern satrapies asking them to remain loyal.

The satrapies, however, had other intentions. Bessus murdered Darius, before fleeing eastwards. Alexander would pursue him, eventually capturing and executing him the following year. The majority of the existing satraps were to assert loyalty to Alexander, and be allowed to keep their positions, however, the Persian Empire is traditionally considered to have fallen with the death of Darius.

By January 330, Alexander had taken Persepolis and savagely burnt it down after looting the palaces.

Treasonable acts of some none-Persian army commanders, murdering the Achaemenid king, selfishness of some Strapies and lack of unity among some of them & of course the young army of Macedonians, who had hunger for territories and booties and power, would be concerned as some reasons for this defeat. The Persians would have gained an overwhelming victory if they were just unbroken.

The current flag

 

The current flag of Iran was adopted on July 29, 1980, and is a reflection of the changes brought to Iran by the Islamic Revolution. The basic design of the flag is three horizontal bands of green (top), white in the middle and red. Green represents Islam; white represents peace, and red means courage. ALLAH AKBAR (God is Great) in white Arabic script is repeated 11 times along the bottom edge of the green band and 11 times along the top edge of the red band.   

The centered symbol is a tulip-shaped Allah (God) in red; it consists of four crescents and a sword. The sword represents a powerful and sovereign state. The shape of the emblem is chosen to remind people of a red tulip, for the memory of the martyrs of Iran, building on a legendary belief that red tulips grow on the blood of martyrs, valuing patriotism and self-sacrifice. It also bears strong resemblance to ancient Iranian Sassanid art forms usually found on royal crowns and coins. The symbol was designed by Hamid Nadimi, and was officially approved by Imam Khomeini (R.A.) on May 9, 1980.

A further change to the flag following the Revolution has been the addition of writing on the borders between the white, and the green and red bands reading, Allahu Akbar (“God is great”). There are 22 copies of this inscription, symbolic of the 22nd day of the 11th month (Bahman) in the Persian calendar.

National Anthen of Iran, adapted in 1990

 

Upwards on the horizon rises the Eastern Sun
The sight of the true Religion.
Bahman – the brilliance of our Faith.
Your message, O Imam, of independence and freedom
is imprinted on our souls.
O Martyrs! The time of your cries of pain rings in our ears.
Enduring, continuing, eternal
The Islamic Republic of Iran.