tag:www.iranataglance.com,2013://6 2013-03-30T15:56:15Z Movable Type 3.36 tag:www.iranataglance.com,2013://6.35 2013-03-30T14:02:42Z 2013-03-30T15:56:15Z

http://www.iranataglance.com/Badgir-kaveh-Farrokh-Yazd.jpg

Parviz Zahed Badgirs or wind-catchers are towers with openings at the top that help in cooling a building through natural and environmentally friendly methods that capture the wind that blows over the buildings. photographer [Karim Khan Zand was a general in the army of Nader Shah Afshar (1688 - 1747 CE, a murderous monarch who butchered many Zoroastrians and prohibited their travel outside the country. It was not uncommon for many Zoroastrian women to be abducted by Muslim men and turned into 'wives' or sex slaves during Nader Shah's reign.) For a brief period between two incompetent monarchies, Karim Khan became the uncrowned ruler of Iran.] photographer photographer photographer photographer Ref.]]> tag:www.iranataglance.com,2012://6.34 2012-04-12T13:08:10Z 2012-04-12T15:49:51Z

http://www.iranataglance.com/soltaniye_1.jpg

Parviz Zahed The province of Zanjan is 21,841 km2 (8,433 sq mi) in the north-west of Iran and its capital is the city of Zanjan. It is bounded on the northeast by Gilan province, on the north by Ardabil and East Azarbaijan provinces, on the northwest by West Azarbaijan and on the west by Kurdistan provinces, on the south by Hamedan province and the east by Qazvin province. This province is one of the industrial centers of Iran due to its geographically strategic position. It lies 330 km northwest of Tehran, connected to it via a freeway; and the city of Zanjan is the most important city next to Tabriz, which is one of Iran's most industrialized cities. Zanjan is famous for its seedless grapes. Zanjan is known for its beautiful handcrafts such as knives, traditional sandals called "Charoogh", and "Malileh". Malileh is a handcraft made with silver wires. Handicrafts like decorative dishes and silver jewelry are characteristics of Zanjan. In ancient times, Zanjan was known for its stainless and sharp Knives. Many villagers today are traditional carpet weavers. This is perhaps Zanjan's most popular handcraft. Zanjan also has a incredible cave called "Katala Khor", which is near the Sultanieh. Sultanieh is very important historical site in Zanjan province, which is the mausoleum of Oljeitu Khudabandeh and was built in Sultanieh in 1304-13 CE. ]]> tag:www.iranataglance.com,2008://6.30 2011-09-24T13:08:34Z 2012-04-28T07:34:49Z

http://www.iranataglance.com/bistoon-4.jpg

Behistun inscription is considered as a UNESCO World Heritage Site. The Behistun Inscription (also Bistun, Bisitun or Bisutun, Modern Persian: بیستون ; Old Persian: Bagastana, meaning "the god's place or land") is a multilingual inscription located on Mount Behistun in the Kermanshah Province near the town of Jeyhoun Abad. The inscription includes three versions of the same text, written in three different cuneiform script languages: Old Persian, Elamite, and Babylonian. A British army officer, Henry Rawlinson, had the inscription transcribed in two parts, in 1835 and 1843. Rawlinson was able to translate the Old Persian cuneiform text in 1838, and the Elamite and Babylonian texts were translated by Rawlinson and others after 1843. Babylonian was a later form of Akkadian: both are Semitic languages. In effect, then, the inscription is to cuneiform what the Rosetta Stone is to Egyptian hieroglyphs: the document most crucial in the decipherment of a previously lost script. The text of the inscription is a statement by "Darius I" the great of Persia, written three times in three different scripts and languages: two languages side by side, Old Persian and Elamite, and Babylonian above them. Some time around 515 BC, he arranged for the inscription of a long tale of his accession in the face of the usurper Smerdis of Persia (and Darius' subsequent successful wars and suppressions of rebellion) to be inscribed into a cliff near the modern town of Bisistun, in the foothills of the Zagros Mountains of Iran. The inscription is approximately 15 metres high by 25 metres wide, and 100 metres up a limestone cliff from an ancient road connecting the capitals of Babylonia and Media (Babylon and Ecbatana). It is extremely inaccessible as the mountainside was removed to make the inscription more visible after its completion. The Old Persian text contains 414 lines in five columns; the Elamite text includes 593 lines in eight columns and the Babylonian text is in 112 lines. The inscription was illustrated by a life-sized bas-relief of Darius, holding a bow as a sign of kingship, with his left foot on the chest of a figure lying on his back before him. The prostrate figure is reputed to be the pretender Gaumata. Darius is attended to the left by two servants, and ten one-metre figures stand to the right, with hands tied and rope around their necks, representing conquered peoples. Faravahar floats above, giving his blessing to the king. One figure appears to have been added after the others were completed, as was (oddly enough) Darius' beard, which is a separate block of stone attached with iron pins and lead. The monument suffered some damage from soldiers using it for target practice during World War II. In recent years, Iranian archaeologists have been undertaking conservation works. The site became a UNESCO World Heritage Site in 2006. For more information: www.cais-soas.com www.cais-soas.com/2 www. mcadams.posc.mu.edu ]]> tag:www.iranataglance.com,2008://6.29 2010-04-22T06:40:35Z 2012-04-28T07:37:28Z

http://www.iranataglance.com/persian/tabriz-bazar.jpg

Parviz Zahed Tabriz, Being the provincial capital of East Azarbaijan, has slightly more than 2,000,000 population. Tabriz has been the capital city of Iran on numerous times throughout the old history of this country. Tabriz is located in a valley to the north of the beautiful Mount Sahand. The valley opens out into a plain that slopes down gently to the northern end of Lake Orumieh, about 60 km to the west. Tabriz is 310 km southeast of Bazargan (Iranian-Turkish frontier); 159 km south of Jolfa on Iran-Azarbaijan Republic border, and can be reached by very good roads, rail (742km from Tehran, with connections to the Europe and Moscow), and air from Tehran and other major cities. With a very rich history, Tabriz used to house many historical monuments. Unfortunately, many of them were destroyed in repeated invasions and attacks of foreign forces, negligence of the ruling governments, as well natural disasters such as earthquakes and floods. What remains now mostly dates back to the Ilkhanids, the Safavids, and the Qajars. Some of the monuments are unrivaled masterpieces of architecture. There are many factories and great industrial and productive sites in Tabriz which have changed it into one of the industrial centers in the country. The most important factories are as follows: Tractor, machinery and ball-bearing manufacturing factories, refinery and so many other centers such as carpet weaving sites. Ark or Citadel of Tabriz Ark-e Tabriz in Persian (also called Masjid-e Alishah, Arg-e Alishah) is the impressive remainder of a great and imposing building in the town. The Arg, a huge and crumbling brick citadel, is a notable landmark that was built in the early 14th century on the site of a massive mosque which collapsed over 500 years ago, and which must been one of the largest ever constructed. Inside the Citadel there is nothing except two arches and an indication of the position of the mehrab; Ali Shah's court has been covered with ignoble buildings, the sanctuary walls have been rebuilt and propped up, and it is hard to believe that any part of this place was ever a mosque. Constitution House The Constitution House is located next to the Tabriz grand bazaar, on Motahari Ave. During the years which led to the Constitutional Revolution and afterwards, the house was used as the gathering place of the leaders, activists, and the sympathizers of the movement, among them Sattar Khan, Baqer Khan, Seqatoleslam and Haji Mirza Aqa Farshi. The two-story building was constructed in 1868 by Haj Vali Me'mar-e Tabrizi. It has numerous rooms and halls. The most beautiful part of the house is a skylight and a corridor decorated with colorful glasses and mirrors. Blue Mosque The Blue Mosque (or Masjid-e Kaboud) on the north side of town, is a 15th-century structure destroyed partially by one of Tabriz's recurrent earthquakes. The entrance portal with its two minarets appears to have been connected with the main prayer hall (Shabestan) under the largest cupola of the mosque, by means of vaulted corridor. On both sides along the corridor, there stand the remains of the chambers with vaulted roofs. The walls of the mosque have been riveted with marble slabs and decorated with superb mosaic tiles. Some of the blue mosaics in the mosque's portal are heavily damaged and half missing. Shah Goli Do not miss El Goli (former Shah Goli), a pleasant hillside garden and park around an artificial lake to the area of 54,675 square meters. El Goli, only 4 km south of downstream Tabriz, is so lovely a place that it deserves an illustration. It is a popular weekend resort for the locals. A hill in the eastern side of the park leads down to the pool with steps, and a fountain from top of the hill flows down to the pool. In the center of the pool there is a grand hexagonal building. The pool itself is said to have been built during the reign of Aq Qoyunlu kings. However, it was extended by the Safavids. Bazaar Strolling in the center of Tabriz, one is reminded very forcibly that it is a commercial city: one cannot miss its very large and 15th-century covered bazaar. It is already much diminished in its variety of goods, but still a great place for getting hopelessly lost amid its dusty architectural splendors. Its architectural style, numerous caravansaries, mosques, and schools have added further beauty and glory to this complex. Exact information on the history and origin of the bazaar is not available; however, historical buildings such as the Jam's Mosque, Talebieh School, and Sadeqieh School indicate that the complex is one of the oldest structures of the city. The present structure of bazaar dates back to the closing years of the Zand dynasty (1750-1779 A.D.). Churches From the earliest days of Christianity there has been a sizable Armenian community in Tabriz, and the city boasts a number of churches, including one mentioned by Marco Polo on his travels. ]]> tag:www.iranataglance.com,2008://6.24 2010-03-28T15:40:16Z 2012-04-28T07:50:46Z

http://www.iranataglance.com/chogha-zanbil.jpg

Parviz Zahed A view of the Ziggurat at Chogha Zanbil in south-western Iran. This structure was built in 1250 BC by the Elamite ruler Untash-Gal as a dedication to the diety Inshushinak 'Lord of Shush (Susa)'. Chogha Zanbil is an ancient Elamite complex in the Khuzestan province of Iran. It is one of the only extant ziggurats outside of Mesopotamia (the other is Sialk). It lies approximately 45 kilometres south of Susa and 230 kilometres north of Abadan by way of Ahvaz, which is 60 kilometres away. It was built about 1250 BCE by the king Untash-Napirisha, mainly to honour the great god Inshushinak. Its original name was Dur Untash, which means 'town of Untash', but it is unlikely that many people, besides priests and servants, ever lived there. The complex is protected by three concentric walls which define the main areas of the 'town'. The inner area is wholly taken up with a great ziggurat dedicated to the main god, which was built over an earlier square temple with storage rooms also built by Untash-Napirisha. The middle area holds eleven temples for lesser gods. It is believed that twenty-two temples were originally planned, but the king died before they could be finished, and his successors discontinued the building work. In the outer area are royal palaces, a funerary palace containing five subterranean royal tombs, and a necropolis containing non-elite tombs. Although construction in the city abruptly ended after Untash-Napirisha's death, the site was not abandoned, but continued to be occupied until it was destroyed by the Assyrian king Ashurbanipal in 640 bce. Some scholars speculate, based on the large number of temples and sanctuaries at Choqa Zanbil, that Untash-Napirisha attempted to create a new religious center (possibly intended to replace Susa) which would unite the gods of both highland and lowland Elam at one site. There is no adequate watersource near Choqa Zanbil, and in order to secure a supply to the town's inhabitants, the king dug a great canal from a river many kilometres away. This canal was a massive work at the time, and a length of it is yet in use. Archaeological excavations undertaken between 1951 and 1962 revealed the site again, and the ziggurat is considered to be the best preserved example in the world. In 1979, Choqa Zanbil became the first Iranian site to be inscribed on the UNESCO World Heritage List. More photo: Youngrobv ]]> tag:www.iranataglance.com,2008://6.16 2010-03-12T14:20:03Z 2012-04-28T07:54:00Z

http://www.iranataglance.com/hotel-abbasi-isfahan-1.jpg

Parviz Zahed The glorious architecture of Iran, like a piece of gem, has been constantly glittering among other architectural monuments of the world and has occupied a worthy place in the world of art. It was in the reign of the Safavids, that the city of Isfahan reached such a renown and elegance which was called " half of the world". Among what has remained from the age of the Safavids, there still exists a school, bazaar and caravansaray complex which sparkles like a piece of jewelry at the side of Chahar Bagh street. Along with economical prosperity in the Safavids age, the construction of utilitarian monuments such as bazaar, bridges, dams, pigeon towers, water supplies, inns, mosques and schools was the vogue of time. The caravansaries did not just provide lodging for the passengers and passers-by or were not centers of loading or landing of the caravans. The urban caravansaries were appropriate places for storing goods and commercial exchanges. In reconstruction of the caravansaries, the main attempt has been to preserve the general shape. Madar-Shah caravansaray likewise owns a square courtyard in the middle, each side of which amounts to eighty meters. In reconstruction of this caravansaray, this dusty courtyard has changed into a garden imbued with plants and colorful flowers. A stream flows through this courtyard, which is called Farshadi stream. At each side of this courtyard is located a verandah at the two sides of which are aligned two-storey chambers. Simplicity and strength of this building with its open pleasant area is reminiscent of the glory and grace of Naghsh-e-Jahan square which is the precious treasure left from the Persia of the Safavids periods. At this time, according to the suggestion of Andre Goddard who was then the counselor of Archeology Bureau, Iran Insurance Company came to save the monument. The company consented to the alteration of the caravansary to a hotel and approved of the plan of the hotel building which was later called King Abbas hotel (1336 A.H). In this way, not only was a valuable historical monument saved but also the memory of its first use as the lodging of the passengers and tourists was preserved in the new form it assumed. Besides, a scenic and elegant space was provided for the tourists in such a celebrated city as Isfahan. Now, the gurgling of water and the color of Persian gardens, images from the grandeur of Islamic architecture, the eloquent artistic designs carved on the forehead of the lofty walls and verandas, the landscape of the picturesque turquoise dome of Chaharbagh Madresseh are images which are printed on the minds of the guests as such that these images can hardly ever be consigned to oblivion. The company finally started the construction of the hotel in the summer of 1337 and finished it at the end of 1345. In reconstructing the caravansary, they were committed to two objectives: The preservation of the originality of the outward facade and the renovation of the caravansary's chambers and remodeling them into the hotel rooms. In 1351, Iran Insurance Company decided to expand the hotel. The expansion was possible only at the eastern side. Thus, by purchasing 11500 square meters of land at this side, the annex or adjacent section of the hotel was built which can be considered an independent and well-furnished hotel by itself. By passing more than 30 years from hotel servicing, most sections of the hotel had been ruined and needed reconstructions. After inspections of engineers, the reconstruction of the hotel in many phases started at first months of 1374 and ended at first months of 1379. The above actions include the reconstruction of rooms, halls, kitchens, and engine houses, electrical and mechanical installations of hotel. The interior decoration of Abbasi hotel is endowed with such a high quality and quantity, each part of which deserves due attention and description. Location The Hotel is conventionally situated in the center of the city, with easy access to shopping centers and historical monuments of Isfahan. Abbasi hotel is ideal for whatever you may plan. It is 40 minutes from the Airport, and 5 minutes the historical monuments. ]]> tag:www.iranataglance.com,2008://6.7 2009-11-12T15:26:39Z 2012-04-28T07:55:27Z

http://www.iranataglance.com/historical-buildings/perspolis-02-photo.jpg

Parviz Zahed The magnificent palace complex at Persepolis was founded by Darius the Great around 518 B.C., although more than a century passed before it was finally completed. Conceived to be the seat of government for the Achaemenian kings and a center for receptions and ceremonial festivities, the wealth of the Persian empire was evident in all aspects of its construction. The splendor of Persepolis, however, was short-lived; the palaces were looted and burned by Alexander the Great in 331-330 B.C. From the time of its barbaric destruction until A.D. 1620, when its site was first identified, Persepolis lay buried under its own ruins. During the following centuries many people traveled to and described Persepolis and the ruins of its Achaemenid palaces. Many of their observations were later condensed and published by George N. Curzon in Persia and the Persian Question (London and New York, 1892). But scholarly and scientifically planned work was not undertaken until 1931. Then Ernst Herzfeld, at that time Professor of Oriental Archaeology in Berlin, was commissioned by James H. Breasted, Director of the Oriental Institute of the University of Chicago, to undertake a thorough exploration, excavation and, if possible, restoration of the remains of Persepolis. Thus, Herzfeld, in 1931 became the first field director of the Oriental Institute's Persepolis Expeditions. In 1931-34, assisted by his architect, Fritz Krefter, he uncovered on the Persepolis Terrace the beautiful Eastern Stairway of the Apadana and the small stairs of the Council Hall. He also excavated the Harem of Xerxes. When Herzfeld left in 1934, Erich F. Schmidt took charge. He continued the large-scale excavations of the Persepolis complex and its environs until the end of 1939, when the onset of the war in Europe put an end to his archaeological work in Iran. During the last years of excavating, the University Museum in Philadelphia and the Museum of Fine Arts in Boston had joined the Oriental Institute in order to cope with the tremendous work at hand. Schmidt's expedition staff, though varying from year to year, consisted mainly of his assistant Donald E. McCown, architect John S. Bolles and assistant Elliot F. Noyes (both later replaced in 1937 by Richard C. Haines), photographer Boris Dubensky, and various draftsmen, recorders, mechanics, and the like. The digging crew, recruited from villagers, fluctuated from 200 to 500 men. Elaborating on this, Schmidt wrote that at the beginning of each season about 20 to 30 laborers arrived from Damghan, old-time workers, honest peasants and trusted hands, who were trained for the delicate job of excavating. They, in turn, recruited the bulk of the digging crew. More photos in flickr by sjameron]]> tag:www.iranataglance.com,2008://6.14 2009-09-10T09:54:07Z 2010-01-01T06:39:59Z

http://www.iranataglance.com/the-Saint-Thaddeus-Monastery.jpg

Parviz Zahed The famous and marvelous monastic complex of St. Thaddeus is located in the mountainous area of western Azerbaidjan province in Iran, about 20 km (12 ? mi) south of Makou (the Artaz area of Vaspurakan province). It is perched on a mountain ridge beside a stream sunken into the rock, thus giving it a natural fortified position. The thick walls around the monastery, also, had an important defensive function during sieges, and the complex was built especially to withstand them. It is situated within a natural circle of mountains, a short distance from a river. Wells drilled within the enclosure guaranteed a water supply. The church was surrounded by vast, fertile fields, quite suitable for farming, and therefore capable of supplying food for both men and animals. The harvest was well protected in special storage rooms, thus enabling the monastery to keep its independence and relative security. Although it is not dated, according to the legend, the monastery was founded by Apostle Thaddeus (66AD) on the spot of a former pagan temple. Time after time it was destroyed by invasions, and struck by earthquakes, the most devastating of which occured in 1319. The monastery was rebuild, and further renewed and enlarged during the course of the following centuries. St. Thaddeus consists of two adjacent churches, a portico, numerous ancillary rooms (monks·cells, abbot? cells, work cells) lined up against a very massive surrounding wall, that? been fortified for defense purposes. Within the walled area there are two large interior courtyards. The first, to the west, seems to have been used for agricultural purposes, where the second encircles the two churches, the portico, and the cells. Two round towers protect the monastery? west side and soften the harsh outlines of the wall. A center opening made on west side is decorated with ornamental motifs and two khatchkars (stone crosses with intricate and decorative designs etched into the flat rock, like lacework) inserted into the masonry. This opening leads to the first courtyard where, in the South-East corner, are a series of rooms given over to the processing and preserving of agricultural produce. Among other things are found rooms equipped for oil making, a miniature windmill, an oven, and a fountain. A small door opens to the second courtyard where the monks·cells for living and working line the perimeter of the wall together with the abbot? rooms, the refectory, the kitchen, and the facilities. The oldest building at the eastern end is a domed, central plan cruciform for the interior, and quadrangular for the exterior. On one side, the dome rests on the two pillars incorporated into the external western walls, which were later included in the eastern part of the central church. The later central structure, built in the 19th century, acts as the fulcrum of the entire composition because of the complexity of its mass and exceptional dimensions, thus extending the volumetric play of the older church. Located on the same longitudinal axis as the older church, this later one with its planivolumeric plan is reminiscent of the church of St. Etchmiadzin (niche-buttressed square plan) in Vagharshapat. This structure, built in 1811-1820 in front of the former church, became the main church of the complex, and replaced and expanded the west side of the older one. Like the cathedral of Etchmiadzin, it has a square layout with four free-standing supports, but it has three apses instead of the usual four. Moreover, the west apse is reduced to make room for the portico (porch). Resting on cruciform free-standing pillars, the central arches support the cupola and the dodecagonal drum surrounding it externally. A pattern of pointed arches and pendentives in low relief rise above the arches, adding to the support of the upper structure. The portico, inserted at the point corresponding to the western exedra of the main church, was never completed and dates back to the middle of the 19th century. It probably was intended to have a second floor and a true bell tower. The portico? massiveness is lightened by little blind arches, decorative and geometric figures repeating those of the central church, to further unify the two parts of the complex. The element connecting the portico-bell tower and the church wall is missing. The building technique of this section, partially demolished and partially unfinished, is typical of Armenian architecture with the external surface of the walls in ashlar stones, and the supporting section of the walls in roughly worked stone. From the outside, as well as from the inside, the three different constructive periods - the oldest church, the main church, and the portico-bell tower - are evident. The first of the three has smooth walls in gray-black tuff, from which its name Kara-Kilise (black church) is derived. Placed on the two-step high baseboard of the building are decorative half-columns with an unfinished base, more than likely remains of the first church destroyed prior to the 14th century. The roof has 2 layers of large stone shingles: the surface of the tympanum is carved with bas-reliefs, some of which are in white stone, which can probably be attributed to restoration work done in later centuries. The twelve sided tambour is in alternating light and dark colored stones. Of particular interest are the three miniature models of the church placed at the vertex tambours bringing to mind the architectural structure of the Seljuk turbe, for instance, Mama Hatun of Derchan. The main church has a flat roof. The pyramidal cuspide rises above a twelve-sided tambour placed on a square foundation. The north and south exedrae are polygonal, exactly like the church of St. Etchmiadzin. Traces of foundations for two bell towers (that were never built) are noted in the roof. The church exterior is encircled by five decorative bands in alternating dark and light stone which gives a chiaroscuro effect to its entire mass and enhances the effect of the separation of the two cuspides with the use of rhythmic horizontal bands. Below, the decoration comprises the foundation, the first area of smooth stone, and then a series of panels with round, blind arches alternating with pointed ones, all resting on slender half-columns. Inside the panels are various decorative motifs such as rosettes, khatchkar, coats-of-arms, flowers and animal figures. Near the impost of the arches are winged cherubin heads, and statues of angels are placed in the corners of the church facade. Above this, finely sculptured, double band of bas-reliefs, richly adorned with episodes from the Old and New Testaments, scenes with animal and human figures, goes around the entire church. Slightly higher, the panels, formed by half-columns surmounted by decorative capitals, with mythical animals flanking their baseboards, are repeated. Inside the panels are bas-reliefs depicting saints and other figures connected with the life of the monastery. Still higher up are isolated figures, and on the North and South facades, there are crosses designed in the wall with dark-colored stone. The relief figures in the main church are clearly inspired by the ones at Akhtamar (10th c). It is curious to note that the Saints at St. Thaddeus have no halos, due undoubtedly to a certain influence of Islamic art, especially in its Persian tradition, which must be recognized in the decoration of the monastery. The Monastery of St. Thaddeus has a surprising ethereal ambiance of a living presence within its walls. It must be due to this feeling that numerous pilgrims gather there each year for the traditional feast-day of St. Thaddeus (Sourb Thade) Location: 20 km south of Maku (Iran, Western Azerbaidjan province, the Artaz area of the Vaspurakan province) Date: 66 AD (according to the legend) Evidence for date: Historian Movses Khorenatsi mentions the monastery? existence in his writings of V century Important details: Massive but harmonious, surmounted by two pyramidal shaped cupolas (as if they were the two peaks of Ararat), the shorter of which has light and dark colored horizontal bands on the drum. State of preservation: Very good Reconstruction: Restored many times between 13th & 16th c, also in 17th & 19th c. More restoration works started in 1970. It is also under the protection of UNESCO? Institute of Preservation of Monuments of Tehran. photos: jo Stafford]]> tag:www.iranataglance.com,2008://6.13 2009-08-12T08:02:16Z 2010-01-01T06:37:30Z

http://www.iranataglance.com/Pre-Islamic.jpg

Parviz Zahed The Reza Abbasi Museum (the RAM) opened in September 1977, but in November 1978, just one year after its official opening it was closed. Exactly a year later in 1979, having had changes in its internal decorations and with further expansion of its exhibition space it was reopened. In 1984, because of some internal difficulties, once more it was closed and again reopened in 1985. And finally on February 4, 2000, it was opened for the fifth time, after its renovation.Reza Abbasi Museum is administrated by Iranian Cultural Heritage Organization. Collections The collections on display and in storage of this museum belong to a period from the 2nd millenium BC to the early 20th century which corresponds to the end of Qajar period. The displays are arranged chronologically, so visitors can have a chance to observe the development of art, culture and technology during this time interval. This setup has made the RAM unique between other museums in the country, in respect to the Iranian Art History. The objects exhibited in this museum include artifacts made of baked clay, metal and stone from the pre-historic times to pottery and metal objects, textile and lacquer painting belonging to the Islamic period. Other artworks on display in the RAM are paintings on canvas and paper, manuscripts and jewelry from pre-Islamic period, besides art and technology and calligraphy works of the Islamic period. Conservation Department The Conservation Department with its two laboratories and workshops for conservation of painting, metal objects and manuscript books is considered as one the most advanced conservation workshops of the country. Therefore, it not only covers its own needs, but accepts conservation works from all other museums with in the country. Library The library of the museum with over 10,000 Persian, English, French and German books is open to the museum curators, the staff of Cultural Heritage Organization, universities students and researchers. The subjects of the books are mostly composed of Iranian history art, archaeology and classical paintings. The books are classified by LC classification and the system is open shelf. The library has over 50 different Persian and 60 foreign magazines, and 90 different newspapers that are all accessible to the visitors. The library does not have any book loan service. Opening times of the library: Everyday except Thursdays and Fridays and national holidays, from 8:30 to 15:30 Publication Department The Publication Department has published valuable references on Iranian artistic legacy. The following titles that are available can be ordered from www.chf-iran.com. 1- The Art of the Achaeminians, Parthids and Sassanians. 2- Lorestan Brass and Metal Objects from Islamic Period. 3- A Collection of Iranian Arts, from the 2nd Millennium to 6th Century BC. 4- A Collection of Iranian Miniature and Calligraphy, from the 8th to late 12th Century AH. 5- An Introduction to the Art of Iranian Tilework. 6- Architecture of Esfahan Jamè Mosque. 7- Clay Tablets of Neishabour. 8- Tea-house Painting. Website: http://www.rezaabbasimuseum.ir/ Adress: No. 972, Shariati St., before Seyed Khandan Bridge, Tehran]]> tag:www.iranataglance.com,2009://6.31 2009-01-30T18:16:54Z 2009-03-03T17:44:56Z

http://weblog.shaar.com/kabiri-house-khoy.jpg

Parviz Zahed Khoy is one of the ancient regions of Iran with a moderate climate. The capital city being Khoy located 807 km. from Tehran. The word Khoy means 'salt', as the primary settlers in this region were the Medes due to the presence of a salt quarry here, called it as such. According to ancient records Khoy was a place having great importance, and was one of the branches of the Silk Road connecting east to west and passed through this city in pre-Islamic ages. Motaleb Khan Mosque Situated in the central part of the city, this mosque is related to the Eilkhani era. After being destroyed, it was reconstructed in the Qajar period. It has beautiful plaster moldings and engravings. Shams-e-Tabrizy Minaret This minarets is located in a garden surrounding the residence of Shams-ol-Moluk-e-Donbali in the northeast of the city of Khoy. There is a diversity concerning the origin of this minaret. It is believed that a person had been able to hunt rams within one day, the number of the horns on minaret indicates the number of that days hunting. Another version is that this structure was constructed by the reputed Amir Shams-ol-Moluk Donbali of the Donbali dynasty and yet another narratives state that this was the winter palace of Shah Esmail Safavid and believed that the adornment of the minaret was the outcome of one day hunting of the king. Khoy Old Bazaar The said bazaar is to the eastern part of the city parallel to Taleqani and Enqelab streets. This bazaar is a remnant of Safavid, Zandiyeh and the Qajar periods in 4th century AH. This bazaar is composed of various sections. Though it has been constructed on simple lines, the architecture affect is impressive and suitable to the wealthy conditions of the city. Ibn-e-Hogol has mentioned this bazaar in his records in the year 346 AH. Khatoon Bridge This bridge was constructed at 2 km. southeast of Khoy on the river which is 40 km. from Khoy - Salmas Road in the years 1170-1200 AH., under the orders of Ahmad Khan Donbeli. The bridge is made of brick and is 59.40 m. in length, 8.70 m. in width, and 6.48 m. in height. The bridge has undergone repair in recent years. Seyed-ol-Shohada Mosque This mosque is located in north Enqelab Street and belongs to Qajar era. It is tetrangular structure and to the height of 60 cm. it was constructed by stone and the rest with brick. It has single storey shabestan (or Nocturnal area), the pillars of which is carefully and regularly decorated by brick works.This mosque is unique in architecture. ]]> tag:www.iranataglance.com,2008://6.27 2008-09-20T11:57:46Z 2008-09-22T08:46:46Z

http://www.iranataglance.com/persian/takhte-soleyman4.jpg

Takht-e Soleyman "The Throne of Solomon" or "Ganzak" city (Shiz) is the holiest shrine of Zoroastrianism and the former Sassanid Empire. On 3 July 2003, twenty-four sites were inscribed by the UNESCO as a collective World Heritage Site; one of these sites was the Takht-e Soleyman. It is located in the height of 3000 meter in 45 kilometers northeast of the city of Takab, West Azerbaijan province. The place was obviously chosen for its natural peculiarity; an outcrop of limestone, about 60 m above the valley, built up by the sediments of the overflowing calcinating water of a thermal spring-lake (21° C) with about 80 m diameter and more than 60 m depth on the top of the hill (Damm). The fortified site is situated in a valley, set amid a mosaic of cultivated fields 250 miles west of Tehran. The site includes the remains of a Zoroastrian sanctuary partially rebuilt during the Ilkhanid period, as well as a temple from the Sassanid ages that was dedicated to the Persian goddess Anahita (modern Persian Nahid). Like many other sites in Iran such as Firouzabad, the designs of the fire temple, the palace and the general layout are thought to have heavily influenced the development of Islamic architecture. Legend has it that King Solomon used to imprison monsters inside the 100 m deep crater of the nearby Zendan-e Soleyman "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 centuryArmenian manuscript relating to Jesus and Zarathustra, and various historians of the Islamic period, mention this pond. The foundations of the fire temple around the pond is attributed to that legend. Archaeological excavations have revealed traces of a 5th century BC occupation during the Achaemenid period, as well as later ParthianSassanid kings, and that of the Byzantine emperor Theodosius II (AD 408-450), have also been discovered there. According to legend, each potential Sassanid ruler journeyed there to humble himself at the sacred fire altar before ascending the throne. settlements in the citadel. Coins belonging to the reign of Solomon's Throne or Sulayman Mountain may also refer to a site located in Osh, Ferghana Valley in southern Kyrgyzstan. It was once a place of muslim pilgrimage. At the summit, there is an ancient mosque built by Bobur in 1510. For more information: www.cais-soas.com www.takhte-soleiman.com ]]> tag:www.iranataglance.com,2008://6.25 2008-08-28T17:10:33Z 2008-08-28T18:16:58Z

http://www.iranataglance.com/shahnameh.jpg

Parviz Zahed The Shahnameh is an impressive monument of poetry and historiography, being mainly the poetical recast of what Ferdosi and his predecessors regarded as the account of Iran's history. An account which already existed in a less appealing form in prose works, especially in the Shahnameh of Abu Mansur Abd-al-Razzaq. The mythical age: After an opening in praise of God and Wisdom, the Shahnameh gives an account of the creation of the world and of man as believed by Sassanians. This introduction is followed by the story of the first man, Gayumarth, who also became the first king after a period of mountain dwelling. He accidentally discovered fire and established the Sadeh Feast in its honor. Stories of Tahmureth, Jamshid, Zahhak, Kaveh, Freidun and his three sons: Salm, Tur, and Iraj, and Manuchehr are explained in this section. This portion of the Shahnameh is relatively short, amounting to some 2100 verses or four percent of the entire book, and it narrates the events with the simplicity, predictability, and swiftness of a historical work. Naturally, the strength and charm of Ferdosi’s poetry have done much to make the story of this period attractive and lively. The heroic age: Almost two-thirds of the Shahnameh is devoted to the age of heroes, extending from Manuchehr’s reign until the conquest of Alexander. The main feature of this period is the major role played by the Sagzi (Saka) or Sistani heroes who appear as the backbone of the Iranian empire. Garshasp is briefly mentioned as is his son Nariman, whose own son Sam acted as the leading paladin of Manuchehr while reigning in Sistan in his own right. His successors were his son Zal and his son Rostam, the bravest of the brave, and then Faramarz. The feudal society in which they lived is admirably depicted in the Shahnameh with accuracy and lavishness. Indeed, Ferdosi’s descriptions are so vivid and impressive that the reader feels himself participating in the events or closely viewing them. The tone is significantly epic and moving, while the language is extremely rich and varied. Among the stories described in this section are the romance of Zal & Rudabe, the Seven Stages (or Labors) of Rostam, Rostam and Sohrab, Siavash and Sudabe, Rostam and Akvan Div, the romance of Bijan and Manije, the wars with Afrasiab, Daqiqi’s account of the story of Goshtasp and Arjasp, and Rostam and Esfandyar. It is noteworthy to mention that the legend of Rostam and Sohrab is attested only in the Shahnameh and, as usual, begins with a lyrical and detailed prelude. Here Ferdosi is in the zenith of his poetic power and has become a true master of storytelling. The thousand or so verses of this tragedy comprise one of most moving tales of world literature. The historical age: A brief mention of the Ashkanian (Arsacids) follows the history of Alexander and precedes that of Ardeshir. After this, the Sassanian history is related with a good deal of accuracy. The fall of the Sassanian and the Arab conquest are narrated romantically, and in a most moving poetic language. Here, the reader could easily see Ferdosi himself lamenting over this catastrophe, and over what he calls the arrival of “the army of darkness”. According to Ferdosi, the final edition of the Shahnameh contained some sixty thousand distiches. But this is a round figure; most of the relatively reliable manuscripts have preserved a little over fifty thousand distiches. Nezami-Aruzi reports that the final edition of the Shahnameh sent to the court of Soltan Mahmud was prepared in seven volumes. Ferdosi’s style is that of a superb poet. His epic language is so rich, moving and lavish that it truly enchants the reader. Personal touches in the Shahnameh prevent it from falling into a dry reproduction of historical narratives. No history has been so eagerly read, so profoundly believed, and so ardently treasured in Iran, as has the Shahnameh of Ferdosi. If a history were ever to influence its readers, the Shahnameh has done and still does so in the finest way. Where many Iranian military and religious leaders failed, Ferdosi succeeded. With the Shahnameh, the revival and immortality of a nation became possible. Ferdosi did not expect his reader to pass over historical events indifferently, but asked him to think carefully, to see the grounds for the rise and fall of individuals and nations; and to learn from the past in order to improve the present, and to better shape the future. The Shahnameh stresses that since the world is transient, and since everyone is merely a passerby, one is wise to avoid cruelty, lying, avarice, and other evils; instead one should strive for justice, truth, order, and other virtues which bring happiness, ease, and honor. The singular message that the Shahnameh of Ferdosi strives to convey is the idea that the history of Iranshahr was a complete and immutable whole: it started with Gayumarth, the first man, and ended with his fiftieth scion and successor, Yazdegerd III, six thousand years of history. The task of Ferdosi was to prevent this history from losing its connection with future Iranian generations. Source: Ferdowsi, A Critical Biography, by A. Shapur Shahbazi, Published by Mazda Publishers, 1991 The Shahnameh, Abu'lQassem Ferdowsi, Edited by Djalal Khaleghi-Motlagh, Vol. I, 1988 ]]> tag:www.iranataglance.com,2008://6.23 2008-08-22T17:30:48Z 2012-04-16T08:28:20Z

http://www.iranataglance.com/kish-island-iran.jpg

Parviz Zahed Kish Island has a unique situation in the strategic Persian Gulf region among tens of large and small islands. This island is so beautiful and attractive that it has become known as the Pearl of the Persian Gulf since ancient times. Its calm coasts are covered with coral sands that shine in the sunlight, creating a unique and fascinating sight. The island has attracted many tourists, travelers and writers throughout history due to these very characteristics. Among those who have written in praise of this island are Niarkhous, the Greek navy commander who traveled to Kish in 225 B.C., and wrote about its beautiful palm fields, Marco Polo, Ibn Batuta and Hamdullah Mostofi, as well as Ms. Fatemeh Al Ali the contemporary Kuwaiti writer who traveled to Kish in February 2002 and compared the island to a “gem on a king’s crown”. Tourism Situation in Kish Around 40 years ago, when a group of western experts came to the island to survey its tourism situation, they compared it with the best tourist islands in the world and predicted a bright future for it. Since then Kish Island has taken long and proud strides in order to realize the position that it deserves. Due to its natural attractions, pleasant weather more than seven months a year, and several recreational and sports centers, today the island has turned into a favorite tourism destination in Iran and the region. Kish tourist attractions Kish has a variety of tourist attractions that can be of much interest to a wide category of tourists. Its untapped nature, beautiful beaches and green areas, alongside the clear azure waters of the Persian Gulf have created a unique combination. Due to the short time the tourists have for visiting different places on the island, they usually prefer to visit the following attractions: The Ancient Town of Harireh Most probably the ancient town of Harireh is the same town mentioned by the renowned Persian poet Saadi in his book Golestan. According to the writings of Iranian and Arab historians, the town of Harireh had been located in the center of the northern part of the island, where the ruins of the city can be seen today. Visiting this ancient town is an opportunity to get acquainted with the island’s history while having a nice time at the Green Tree Recreational Complex, situated near the ancient city. Underground Town of Cariz The Kish qanat is more than 2,500 years old, and currently it has been converted into an underground town at a depth of 16 meters below the surface, with an area of more than 10,000 sq m. In the reconstruction of this qanat named Cariz, spaces have been allocated to handicraft stalls, restaurants and traditional teahouses, amphitheaters, conference centers, and art galleries. Efforts have been made to preserve the traditional and historis fabric of the site. Sunset by the Greek Ship Years ago, for some unknown reason, a Greek cargo ship got close to Kish’s coasts and was stuck in the mud. Watching the sunset beside this ship is fascinating and the atmosphere created to rest near the ship is very popular with tourists.]]> tag:www.iranataglance.com,2008://6.18 2008-08-22T17:11:05Z 2012-04-16T08:13:54Z

http://www.iranataglance.com/imam-reza.jpg

Parviz Zahed The magnificent and marvellous buildings and structures in the holy shrine of Imam Reza(A.S.) situated in the holy city of Mashhad, Iran, comprises one of the oldest and most beautiful religious and historical monuments in the world. The visitors, travellers and historians have called this religious complex as "The Glory of the Islamic World". The grand complex of the holy shrine is round in structure which includes six courtyards (Sahn), twenty - three porches (Riwaq), the Gowhar shad Mosque, Razavi University of Islamic Sciences, Islamic Research Foundation, Museums, the Central Library Complex, Offices, Hospital, Inn and the buildings for performing ablutions. The present surface area of the holy shrine is 267079 sq. meters. Sahn (courtyard)are the magnificent buildings within the holy shrine where the pilgrims perform religious services like congregational prayers,anniversary ceremonies of martyrdoms and birthdays of the Infallible Imams(A.S.).The courtyards are very magnificent and distinguished and known as the alive history of the crafts of their architects.Spectators, observing these historical art-works would dream of them done by expert the architects. The ten Sahn (Courtyards) are as follows: 1.Sahn Inqilab (Revolution Courtyard) 2.Sahn Azadi (Freedom Courtyard) 3.Sahn Imam Khomeini (R.A.) 4.Sahn Gowharshad Mosque 5.Sahn Quds 6.Sahn Jumhuri Islami (Islamic Republic Courtyard) 7.Sahn Jameh Razavi (The Razavi Grand Courtyard) 8.Sahn Hidayat 9.Sahn Rizwan 10.Sahn Kawsar Naqqar Khanah Beating kettle-drums (Naqqarah) was customary in olden times upon the occurence of an important event or the attendance of people in royal courts. In 860 A.H./ 1455 A.D., when Baisonqor, Shahrukh Mirza's son, the Timurid Sultan, came to Mashhad from Herat, kettle-drums were beaten to announce his presence in the holy shrine. He was visiting the holy shrine in order to find a cure for his illness which the physicians were unable to cure. Baisonqor was miraculously healed in the holy shrine and the kettle-drums were beaten once again, and since then, this practice is performed everyday before sunrise and sunset (except the mourning periods). The kettle-drums are also beaten when any sick pilgrim gets miraculously healed at the holy shrine. Saqqa Khaneh In the school of Shi'ism,the concept or application of Saqqa Khaneh (the public place for drinking water) is more significant than merely serving water. The Shi'ites who endeavour to honour and commemorate the tragical event of Karbala and the martyrdom of His Holiness Imam Husain (A.S.) and that of his loyal companions, who were martyred after remaining thirsty for three complete days. In the middle of the Sahn-i Inqilab the famous Saqqa Khaneh known as Saqqa Khaneh-i Ismail Talaie is situated. It was constructed during the reign of Nader Shah Afshar. The upper parts of its arches are covered with golden inscriptions, the work of an craftsman called Ismail. For this reason the Saqqa-Khaneh is also referred to as Saqqa Khaneh Ismail Talaie. The Saqqa-Khaneh is hexagonal in shape and carved from a single-piece of marble. On the order of Nader Shah Afshar the marble was brought from Herat and was installed on the floor of the fountain. There is a Saqqa Khaneh in the middle of the Sahn Quds,which was inaugurated in 1990. This Saqqa Khaneh is built in the shape of Masjid-i Aqsa, the first Qeblah (direction faced in the prayers) of the Muslims, situated in Jerusalem. This beautiful drinking water repository occupies 1/8 of the area of the original Masjid-i Aqsa in Jerusalem. The exterior of it features the architecture and mosaic tile work of Aqsa Mosque and its dome is completely made up of gold. Opposite to the Golden Ivan of the Sahn Jumhuri Islami (Islamic Republic Courtyard) there is a beautiful Saqqa Khaneh. This beautiful building is octagonal in shape with a golden dome and its exterior is covered with mosaic tiles. The water supply in this Saqqa Khaneh is through electronic system. The Islamic Republic Courtyard is the second largest courtyard of the holy shrine and was inaugurated in 1990. The Tomb of Shaykh Hur Ameli In the north-eastern part of the Inqilab Courtyard is the tomb of the prominent Shi'ite scholar, Shaykh Hur Ameli. Muhammad ibn Hasan ibn Ali ibn Muhammad ibn al-Husain Hur Ameli, the famous Shi'ite theologian and traditionist, whose genealogy traces back to Hur ibn Yazid al-Riyahi was born in 1033 A.H./1623 A.D., and expired in 1104 A.H./1692 A.D. Shaykh Hur Ameli compiled 22 books, the most famous is "Wasa'el ush-Shia", a great collection of Shia Ahadith. His tomb is located in the north-eastern part of the Inqilab Courtyard on the side of Madrasah Mirza Jafar. Shaykh Hur Ameli's tomb was renovated in 1984 A.D. by Astan Quds Razavi. Gowharshad Mosque The Gowharshad Mosque, situated in the southern part of the holy shrine is one of the beautiful and glorious mosques in the world. This mosque is situated between the Bast Shaykh Baha'i and Sahn Imam Khomeini (R.A.). It was built in 821 A.H./1418 A.D., on the orders of Gowharshad Agha, wife of Shahrukh Mirza, the Timurid Sultan. The Gowharshad Mosque enjoys a particular spiritual reputation among the Islamic mosques in the world.In addition to receiving many pilgrims of Imam Reza(A.S.) during the year, this mosque has been a centre of learning and teaching the Islamic Sciences since last six centuries.The high-ranking Ulama lecture Islamic Sciences in this mosque and in the Shabistans(prayer halls) of the mentioned mosque. Sahn Quds This newly constructed courtyard built on the replica Aqsa Mosque in Jerusalem lies on the southern side of the Gowharshad Mosque between the Bast Shaykh Baha'i, part of Sahn Imam Khomeini (R.A.) and the Razavi Grand Courtyard (Sahn Jameh Razavi).It is the smallest courtyard of the holy shrine. Sahn Jameh Razavi The recently constructed grand courtyard in the holy shrine is called as Sahn Jameh Razavi. It is the largest courtyard of the holy shrine and occupies an area of 57000 square meters which includes its Shabistans and chambers.It is located in the Qeblah direction of the Gowharshad Mosque looking towards Imam Reza(A.S.) avenue. The large open area of this grand courtyard is for the performance of Friday prayers, daily congregational prayers, supplications and other religious gatherings. Astan Quds Razavi Central Library It is the most important and the largest library in the Islamic world. This historical library was founded in 363 A.H. /973 A.D., about 1027 years ago. There is a copy of the Holy Quran preserved in the library endowed by Muhammad ibn Kathir, the minister of Sultan Mahmud of Ghazni dating back to the year 393 A.H./1002 A.D. At present this library is furnished with half a million copies of books, and can store about five million copies in its spacious stores. The available books are in 46 currently spoken languages including 32485 rare manuscripts, 1000 albums and 36000 microfilms from the rare manuscripts of home and abroad. There are 12000 hand written copies of the Holy Quran in the library. This is the largest collection of handwritten copies of the Holy Quran in the world. Some of the handwritten copies of the Holy Quran are attributed to be written by Shi'ite Holy Imams like Imam Ali (A.S.),Imam Hasan(A.S.), Imam Husain(A.S.),Imam Sajjad(A.S.) and Imam Reza (A.S.) on the deer skin. The rare collection of the handwritten copies of the Holy Quran are displayed in the "Quranic Treasure Museum" situated within the precincts of the holy shrine. The extraordinary preciousness of the exquisite copies of the Glorious Quran and that of matchless manuscripts as well as printed books preserved in this library have provided universal fame and credit for this cultural centre throughout the world. A three - storeyed new complex for the library constructed on an area of 11000 sq meters is also considered as the miracle of Islamic architecture has been recently inaugurated and occupies an area of 28000 sq.meters. It is located at the northern side of bast Shaykh Toosi. (known as Bast-i Bala i-e Upper Bast). The architecture of new complex of the library is completely based on beautiful and intrinsic Islamic style. There are different reading rooms alloted for men, women and children in this library which is also equipped with and audio-visual room, as well as rooms for men and women researchers. It is equipped with all the necessary sophisticated equipments needed for preserving the manuscripts. The library is centrally computerised with well furnished reading rooms, laboratories, treasure for rare manuscripts completely immune to all forms of disasters, conference hall, various specialized sections for newspapers and magazines, archives, calligraphy, traditional book - binding and casing, illuminating (gilding), painting (miniaturing) and designing of books. International Relations Office: It deals with the affairs of the non-Iranian pilgrims and its office is situated in the Islamic Republic Courtyard. This office is responsible for all the international affairs of Astan Quds Razavi. Its address is as follows: Astan Quds Razavi International Relations Office P.O.Box: 91375-3131 Tel:0098-51-223474; Telefax:0098-51-59090 E-mail: intlrela@www.dci.co.ir Mashhad, Islamic Republic of Iran. ]]> tag:www.iranataglance.com,2008://6.22 2008-08-22T08:40:30Z 2012-04-16T07:57:44Z

http://www.iranataglance.com/koh-noor-kish.jpg

Parviz Zahed A high 27m mountain with its great water falls on sides and beautiful land scape views are located beside the special and memorial area of Sadaf International Hotel,and certainly that would be one of the greatest pleasures for tourist in kish Island in the near future . In the heart of the mountain there is this big 600m2 full option restaurant to welcome all your seminars and ceremonies.On the top floor is this great coffee shop with such eye seducing views in a vast 120m2 area that helps the greatness of this special mountain. Kish Free Zone Island. Tel: (+98 764) 4420590-7 Fax: (+98 764) 4420595 Orginal photos: 1 - 2 - 3 - 4]]>