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PROFESSOR EHSAN YARSHATER
A BIOGRAPHY
The following biography of PROFESSOR EHSAN YARSHATER has been taken from an account of his life and career by Professors M. Boyce of London University and G. Windfuhr of Michigan University in Acta Iranica 30, Papers in Honor of Professor Ehsan Yarshater, Leiden, Holland, 1990, pp. ix-xxiii.
http://www.perlit.sailorsite.net/yarshater/
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http://www.bahai.org/persecution/iran/iranica1
Iranian singer Aref and pianist Anoushirvan Rohani perform during a benefit concert in Dubai, United Arab Emirates, last month. http://www.cnn.com/2007/WORLD/meast/03/25/iran.encyclopedia.ap/index.html
www.IranDokht.com
2007-03-26
Here's Encyclopedia Iranica • Project requires another decade • Iranian government opposes it; U.S. backs it • Iran scholar Ehsan Yarshater began project 32 years ago • Each volume costs $1 million to produce
DUBAI, United Arab Emirates (AP) -- The Christian concepts of heaven and hell originate in Iran. The Jewish holy Talmud is littered with Iranian words and ideas. And some Iranians cherish the Israeli city of Haifa as a sacred place.
These are among the fascinating nuggets in the Encyclopedia Iranica, a sprawling project under way since 1973 that seeks to distill 5,000 years of Iranian history, geography and life into 45 blue-bound volumes proclaiming Iran's greatness.
"Today more than at any other time we need to keep our Iranian culture alive," Iranica's director Ehsan Yarshater told an audience of 350 Iranians at a fundraiser in Dubai last month. The glitzy dinner, concert and auction raised $100,000 for a project that will take a total of $20 million -- and another decade or so -- to finish.
The Iranian government bitterly opposes the encyclopedia, and the U.S. government backs it. More than half of the encyclopedia's budget comes from the U.S. National Endowment for the Humanities, which has funded it as a project of major cultural significance since 1979 -- the same year Iranian students occupied the U.S. embassy in Tehran.
"Once completed it will be a magnificent gift to our children and the generations to come," said Yarshater, an Iran scholar at Columbia University in New York.
The encyclopedia is Yarshater's life work. Now a frail 86 years old, he suffers from Parkinson's disease. He started the encyclopedia 32 years ago, just after leaving Iran. The project threatens to outlast him. Another Columbia Iranologist, Ahmad Ashraf, will take over leadership of the project if Yarshater dies before completing it.
Only 13 volumes of the English-language encyclopedia have yet been published, up to the letter G. It's been so slow that managers have abandoned the one-letter-at-a-time approach and are soliciting all remaining articles at once.
Each volume costs $1 million to produce, said Mark Houshmand, who heads the Encyclopedia's Dubai support group. Dubai, with around 300,000 resident Iranians, has a large expatriate community supporting the project, as does Los Angeles, New York, Geneva, London, Toronto and Miami.
Individual volumes can be ordered from Iranica's Web site for $250-$350 each, or the first 12 for $3,450. When complete, it'll take more shelf space even than the 29-volume Encyclopedia Britannica.
Some 2,500 years ago, Persia's empire stretched from Libya to China and included Turkey and northern India. The Persian dominion revived again after the 11th century, spreading from Turkey to Bangladesh and dominating central Asia until the penetration of Western civilization into Asia in the mid-1800s.
Thus, encyclopedia entries cover Persian aspects of places far outside today's borders, including Central Asia, India, North Africa, Greece and Albania.
Most of the work is being done outside Iran too, because the Iranian government opposes the project. Scholars inside the country have faced harassment, the managers say. The project is headquartered at Columbia.
Problem: Yarshater is Bahai Most of the Iranian opprobrium stems from Yarshater's belonging to the Bahai faith, Houshmand said.
"He's not welcome in Iran. They don't appreciate the work he's doing. They don't want him to get any credit," Houshmand said. "All this is because of his religion. It should be irrelevant. But unfortunately, with today's Iranian government, these things are very relevant."
Bahais have been vigorously persecuted by current and past Iranian regimes. In 1868, several Bahais were exiled to Palestine, now Israel, where they built shrines in Haifa, which they now consider a holy city, the encyclopedia says.
Entries like that, documenting the Islamic Republic's connections to Israel and its pre-Islamic past, are deemed contrary to Iran's 1979 Islamic revolution by its current government.
Concepts such as the survival of a person's soul after death, the Day of Judgment, heaven and hell, and holy angels all derive from Iran's surviving Zoroastrian faith, a 3,000-year-old religion that predates Islam and Christianity, the encyclopedia says. Iran's hard-liners also frown on the Zoroastrian beliefs.
In the fundraiser audience were U.S. and Swiss diplomats and some of Iran's biggest pre-revolutionary pop stars, including singers Mahasti and Aref, both of whom flew from homes in Los Angeles. Iran's most famous pianist, Los Angeles-based Anoushirvan Rohani, played his melancholy songs until the wee hours.
"I couldn't care less about what my regime's stance is toward the United States," said Sara Masinaei, 24, a Dubai resident who emigrated from Tehran with her family at the age of eight. "What's important to me is Iran's history, language and traditions. I want my kids and their kids to benefit from what we're supporting today."
Abbas Bolurfrushan said exiles worry about losing touch with Iran and its Farsi language. The books ought to tug them back into the fold until Iran's regime mellows enough to allow them to visit more often, he said.
But Bolurfrushan, who heads the Dubai-based Iranian Business Council, said he was chiefly concerned with practical issues such as U.N. sanctions, which hamper his own trade with Iran.
"I'm fed up with the glorious past," Bolurfrushan said. "What have we got today? The Iranians have to bring themselves out of the past and devote themselves to building up the present."
Copyright 2007 The Associated Press.
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.CAIS NEWS©
ARCHAEOLOGICAL & CULTURAL NEWS OF THE IRANIAN WORLD
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Salman-e Farsi Dam Devouring Sasanian City in Southern Iran
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04 April 2007 |
LONDON, (CAIS) -- Archaeological studies show that a Sasanian city is being submerged in the reservoir of the Salman-e Farsi Dam, which is currently being filled in Fars Province, southern Iran.
“There were plans to excavate a number of Sasanian tappehs and other ancient sites in this area, but Islamic Republic's officials have begun filling the dam without informing the Cultural Heritage, Tourism, and Handicrafts Organization (CHTHO),” the director of the Archaeological Research Centre of Iran (ARCI) told the Persian service of CHN on Wednesday.
“Talks about the excavations were held in summer 2006, and it was decided that the Fars Regional Water Company would finance the excavations and the studies on the reservoir,” Mohammad-Hassan Fazeli Nashli added.
An ARCI archaeological team is currently surveying ancient sites in the region and the studies show that a Sasanian city is being submerged by the reservoir, he explained.
“The dam is being filled without the CHTHO’s permission, and the process should be stopped as soon as possible,” Fazeli Nashli noted.
Construction of the dam was started over a decade ago, but the CHTHO officials of the time did not object to the project.
“If the former officials did not do their jobs correctly, it is not related to today’s responsibilities. It is our duty to protect cultural heritage, and Energy Ministry officials should also have such an attitude,” Fazeli Nashli said.
Fars Province is home to many significant sites of the Sasanian Empire and this city, which consists of 21 sites, is very important for archaeological studies.
In addition, 42 sites from the Elamite, Achaemenid, Parthian, Sasanian, and post-Sasanian eras will be flooded by the Mullah Sadra Dam’s reservoir, which engineers have been filling since May. The Marvast Dam is also under construction in the region.
The Sivand Dam, which will flood a large section of the Bolaghi Valley in Fars Province, is the most controversial case. The region has over 130 archaeological sites dating from prehistoric periods to the early post-Sasanian era.
The Sivand Dam’s reservoir was scheduled to be filled in early December, but the Bolaghi Valley has been given a reprieve to give experts more time to conduct archaeological excavations and research, and the filling of the dam has been postponed until September.
http://www.cais-soas.com/News/2007/April2007/04-04.htm
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.CAIS NEWS©
ARCHAEOLOGICAL & CULTURAL NEWS OF THE IRANIAN WORLD
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Iran's Rich Architecture and Rare Treasures Threatened by Possible US Strikes
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06 March 2007 |
· Many ancient remains are close to nuclear plants · Archaeologists anxious to avoid repeat of Iraq chaos
LONDON, (CAIS) -- In his quiet office at the British Museum, among the portraits of long-dead explorers and copies of 3,000-year-old inscriptions, one of the greatest experts on the archaeology of the Middle East has a series of maps of Iranian nuclear installations spread out across his desk.
John Curtis's maps fill him with foreboding: because they show how many of Iran's nuclear plants are perilously close to ancient cultural sites.
Natanz, home to a uranium enrichment plant, is renowned for its exquisite ceramics; Isfahan, home to a uranium conversion plant, is also a Unesco world heritage site and was regarded in the 16th century as the most beautiful city on earth.
Other nuclear installations lie close to Shiraz, dubbed "the city of roses and nightingales", famous for the tombs of medieval poets; Persepolis, the great palace of King Darius, whose ruins are still magnificent; and the 6th century BC tomb of Cyrus the Great, the Persian ruler who was said to have been buried in a coffin of gold.
Four years ago Dr Curtis was warning that war in Iraq would be a disaster for some of the oldest and most important sites in the world. He has since seen his worst fears confirmed: the site of ancient Babylon became an American military base; thousands of objects are missing from the national museum at Baghdad; and looted artefacts have been illicitly excavated and smuggled out of the country.
Now Dr Curtis dreads seeing history repeated, this time through the escalating threat from the United States against Iran. "Any kind of military activity whatever in Iran, whether aerial bombing or land invasion, would inevitably have the gravest consequences, not only for its people but for its cultural heritage - which should be a matter of concern not just to Iranians but to the whole world," he said.
"The main nuclear bases would seem the most likely targets - which would directly threaten two major sites, Isfahan and Natanz." The medieval splendour of those cities, at the height of the power of Islamic Persia from the 13th to the 17th centuries, was built on a cultural history which was already thousands of years old. The history of cities, of writing, of engineering and astronomy began in the ancient centres of Iran and Iraq.
"The archaeology is so rich there is almost nowhere that you could say is devoid of interest," Dr Curtis said. "But certainly a list must be compiled of the sites which need the most consideration."
Unlike the looted and still shuttered national museum in Baghdad, in Iran the risk is considered less for the national museum in Tehran than for hundreds of major sites with standing buildings and ruins, and thousands of known but unexcavated sites. Some of the structures are in stone, but most are in baked brick with elaborate tile decorations, a building type particularly vulnerable to blast damage.
Apart from Isfahan and Natanz, other potentially vulnerable sites cover 3,000 years of the world's history: a stepped stone tomb at Pasargadae, within 50 miles of one of the nuclear sites once held the body of Cyrus the Great, the king who enormously expanded the Persian empire and conquered mighty Babylon in 539 BC. And the ruins of the great city and palace at Persepolis are among the most imposing in the Middle East, despite the fact that it was ransacked by Alexander the Great in 330BC, after the Macedonian defeated the armies of the Persian emperor Darius. The destruction of the palace is still regarded as one of the greatest acts of vandalism in history. Alarm is growing over the potential fate of Iran's treasures. Professor Harriet Crawford, of the Institute of Archaeology in London, one of the archaeologists who sounded the alarm before the Iraq war, said yesterday: "An attack on Iran would not only cause thousands more avoidable deaths, but would also risk inflicting untold damage on its heritage, comparable with that seen in Iraq."
Precious stones
Persepolis
The magnificent palace of Darius, the centrepiece of which is the Hall of 100 Columns, above, was destroyed by Alexander the Great but the ruins, including some standing columns, are still imposing. It lies within 50 miles of the Ardakan and Fasa uranium processing plants.
Isfahan
An ancient site in a fertile river valley, internationally renowned from the 16th century - "Isfahan is half the world" - as the new capital of Shah Abbas I. It is adorned with magnificent mosques, palaces, the second largest square in the world (originally laid out as a polo ground), gardens, fountains and bridges, including a 33-arch bridge dating from 1602. A World Heritage Site, the historic centre is only a few miles from the Isfahan uranium conversion plant
Famous for its 13th and 14th century mosques and shrines, now mostly stripped of their spectacular lustre tiles, which are in museums across the world. Fragile baked-brick buildings; very close to the Natanz uranium enrichment plant
Tomb of Cyrus the Great
A well-preserved stone tomb on a stepped platform. According to the Greek historian Arrian, the king's body lay in a golden coffin under an inscription reading "Mortal! I am Cyrus, son of Cambyses, who founded the Persian empire, and was King of Asia. Grudge me not then my monument." It is situated at Pasargadae, close to Persepolis.
http://www.cais-soas.com/News/2007/March2007/06-03.htm
læs også fra sammen kilde (rapport fra sidste månden):
Not Surprisingly, Another Conflicting Reports On Damage to Persepolis, Authority vs Exports
http://www.cais-soas.com/News/2007/March2007/10-03.htm
$3M. Budget Requested for Iran’s Archaeological Salvation Projects
http://www.cais-soas.com/News/2007/March2007/20-03-three.htm
Islamic Regime's Salman-e Farsi Dam Began Devouring Iranian Heritage
http://www.cais-soas.com/News/2007/March2007/19-03-islamic.htm
| NoRuz 2566 (1386) begins at:
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Iranian New Year, NoRuz, Is A Celebration Of Life
History off The Persian New Year by Iraj Bashiri
Introduction
The oldest of Iranian traditions, Nowruz (also referred to as eyd-i sar-i sal and eyd-i sal-i now) recalls the cosmological and mythological times of Iran. Its founder is a deputy of Ahura Mazda on earth, a position that imparts to him and the celebration a spiritual dimension and a particular sense of secular authority. The celebration is organized according to the dynamics of love between the Creator and his creation, the material world. The annual return of the spirits of the departed to their homes is celebrated by their offsprings according to primordial rites of which only a faint trace remains among the Persians and the Parsees of today. But that in no way diminishes the importance of the bond which is refreshed at every Nowruz.
The word "Nowruz" is a compound of two Persian words, "now" which has the same etymology as the English word "new" and means new, and the word "ruz" which means both "day" and "time." Literally meaning the "new day," nowruz is usually translated as "new year." The Persian Nowruz begins on the first day of spring (usually the 21st of March). The 21st of March, therefore, is equal to the 1st day of Farvardin of the Islamic solar calendar.
In the mind of Iranians, the word nowruz invokes colorful images which are sumptuous, elegant, and opulent as well as delightfully simple, refreshing, and cordial. Although colored with vestiges of Iran's Mazdian and Zoroastrian past, the Nowruz celebration is neither religious or national in nature, nor is it an ethnic celebration. Jewish, Zoroastrian, Armenian and Turkish Iranians and Central Asians celebrate the Nowruz with the same enthusiasm and sense of belonging. Perhaps it is this very universal nature of the message of Nowruz that speaks to its wealth of rites and customs as well as to its being identified as the unique fount of continuity of the Iranian culture.
Preparation for Welcoming the Nowruz
Sabzeh and Khane tekani
Preparation for the Nowruz begins early in March with sprouting of sabzeh (lentil, wheat, or barley seeds) and a thorough khane tekani (house cleaning). The former harks back to the agrarian background of the Iranian tribes that celebrated the main transitions in the climate that dictated the dynamics of their lives. The latter, which entails washing carpets, painting the house, and cleaning the yard and the attic, stems from the Zoroastrians' preoccupation with cleanliness as a measure for keeping Evil away from the kingdom of Good.
Symbolically, khane tekani signals to the spirits of the ancestors that their kin are ready and willing to entertain them. In other words, they are invited to descend on their previous homes to help them nourish the growth of the sabzeh, the main source of their sustenance which has been depleted during the long and cold days of winter.
Kharid-i Nowruz
The sprouting of seeds and house cleaning are followed by kharid-i Nowruzi (Nowruz shopping). Nowruz shopping, a family affair performed mostly to engage the children in the celebration, must include all the members. Everyone must be measured and outfitted with new clothes, shoes, hats, and the like. In addition, as we shall see below, the sofreh (Nowruz display cloth) requires certain items--sweetmeats, confectioneries, candles, fruits, and nuts--which are also bought at this time. In addition to what is bought, women of the household bake various types of sweet breads and sew special clothes for the little ones. At the end a trip must be made to the bank for acquiring shiny, new coins and crisp, fresh banknotes to give out as eydi (gift) and for the sofreh.
Khwajah Piruz (Haji Firuz)
The month during which Nowruz celebrations are held is an extraordinary time in the life of the community. In ancient times this aspect of Nowruz was so prominent that the mayors of towns were literally displaced by the most victorious person in carrying out the commands of Ahura Mazda and his six holy immortals. This victorious (piruz) khwaja or lord was given the rule of the realm for the period. As a part of his duties, Khwaja Piruz saw to it that all the people of the realm were provided with the amenities and joy that were due them. In time, especially after the fall of Iran to the Arabs who would not relinquish rule to defeated foes, the office of Khwaja Piruz deteriorated into its Arabized form, Haji Firuz. Only the duty of stimulating laughter and providing a good time has remained of what must have been a complex set of social. Today, Haji Firuz is no more than a spectacle that occurs during the last few weeks before Nowruz. He and his tjaP.gifroupe of musicians appear on the streets and alleyways all over the country.
Known as the traditional herald of the Nowruz, Haji Firuz is a black-faced character clad in bright red clothes and a felt hat playing a tambourine and singing, "haji firuze, sali ye ruze." (It is Haji Firuz time. It happens one day a year!). People of all ages gather around him and his troupe of musicians and listen to them play the drum, saz or kamancheh and dance. Those who are impressed with the troupe's performance shower it with coins and paper money.
Often, well-to-do Iranians invite Haji Firuz to their home to perform for their wife and daughters who would otherwise never see Haji Firuz in action on the street. Here the group plays popular folk music, performs a variety of comic routines, and tells jokes. At the end of the performance the members are invited to a nice Nowruz meal and are handsomely compensated for their contribution with an eydi (Nowruz gift).
Charshanbe Souri
Give me your beautiful red color And take back my sickly pallor!

The actual Nowruz ceremonies begin on the eve of the last Wednesday of the out-going year. Early in the evening of that day, referred to as charshanbe souri or "Red Wednesday," several rather large bonfires are made; every member of the family jumps over the fire and says, "sorkhi-e to az man, zardi-e man az to," which literally means "Give me your redness and take away my wintry sallow complexion). The jumping over the fire is followed by a get together in which nuts and fruits are served. This party is mostly for the benefit of the children of the family who are entertained, long into the night, with stories that they will remember with joy throughout their lives.
While the party goes on the fire dies out. The ashes are gathered and, as the symbol of the bad luck imposed by winter, are taken out of the house and buried in the fields. When the person in charge of burying the ashes returns and knocks on the door, those who are in the house ask, "Who is it?"
"It is I," says the person returning. "Where are you coming from?" "From a wedding," is the response. "What are you bringing with you?" is the last question. "Happiness and mirth," is the response.
Only then the door is opened and the herald of the new life, who has warded off the bad omen and the evil eye, is ushered in.
Fire is of particular significance in ancient Iranian cultures. The charshanbe souri fire might have been related to the signals sent to the spirits of the departed to guide them to their previous abodes to enjoy the prayers that their descendants perform for their benefit. The fact that traditionally the fires were lit on the roofs of houses speaks directly the necessity of the fire to be distinct and visible.
Qashoq zani
As part of the charshanbe souri festivities, and very much like Halloween, children--sometimes accompanied by adults--visit their neighbor's houses in disguise. The disguise is usually something like a veil (chador) covering the entire body. Each member of the party carries an empty metal bowl and a metal spoon. At the neighbor's door, they create a chorus with banging the spoons on the bowl and on the door. The neighbor opens the door and places a treat in each visitor's bowl. The party then proceeds to the next house. As a rule, the members of the party must remain silent and anonymous throughout the process. Often boys and girls who otherwise would have no occasion to see each other, meet across the threshold.
Falgush
A more culturally interesting aspect of the charshanbe souri celebration is the falgush performed by girls in their teens and young unmarried women. For this, the teenagers or the unmarried women huddle in the corners of dark alleys and listen to the conversations of passersby. The contents of the first sentence of a conversation exchanged is regarded as an omen (fal) or portent for the future. For instance, if a young girl hopes to get married sometime during the next year and hears the following, "There is no way that any sane person would say no to such an offer..." she would be elated. Conversely, if she hears some thing like, "Do you think we didn't try? It's like talking to a brick wall,..." she would be utterly disappointed.
Tup-i Morvari
Tup-i morvari or pearl cannon was a large cannon kept at the Arg (citadel) of Tehran. Studded with pearls, the cannon was rolled out on charshanbe souri night. Tehrani women, wishing to get married in the coming year, climbed on the cannon and walked under it hoping that their wish would come true.
Gereh Gushai
Those who have encountered problems for which there has been no solution often stop the first passerby crossing their path and ask him or her to undo a knot they have tied in a shirt tale. The willingness or unwillingness of the strange passerby to undo the knot is an omen for the resolution of the problem in the coming year.
Pishvaz-i Nowruz
Still as a part of the charshanbe souri festivities the family places several low-denomination coins (pul-i siyah), a piece of charcoal, seeds of the wild rue, and a piece of rock salt in a new earthen water jar. The jar then is taken up to the roof and from the edge of the roof, the content of the jar is tossed off into the street. While filling the jar the person says, "My pains and misfortunes into the jar!" and when tossing the contents, says, "My pains and misfortunes onto the street!" Serving as a preventative measure, the items in the jar have the power to foil any attempt by Evil at harming the family during the coming year. Often water is also added to the contents to aid the absorption of evil and to make it sink deeper into the ground.
Shab-i Jo'e
The dinner for the Thursday before Nowruz must include pilau and chicken. Fulfilling this ritual would assure a similar dinner at least once in a week for the entire duration of the coming year.
Sofreh-i Nowruz
A few days before the arrival of Nowruz, a rather large table cloth is spread on the floor of the main room of the house and the following items are placed on it:
Lighted candles, which represent the goodness and warmth that enters life with the coming of spring and the dissipation of evil that has had the world in its cold grip, are placed on the sofreh. In a large setting, an open fire would replace the candles. The number of the candles must be the same as the number of the offspring in the household. Often an egg accompanies each candle. It should be mentioned that the candles on displays must be allowed to burn themselves out. It is bad luck to blow out a candle.
A copy of family's holy book (i.e, Avesta, Torah, Injil (Bible), or Qur'an - depending on the faith to which the family belongs) is placed in a prominent place on the sofreh. The holy scripture refreshes the bond between the faithful and the source of good emanating from the light.
Haftsin or seven edible things the names of which in Persian begin with the letter "sin" or "s" are placed in a tray or otherwise placed next to each other on the sofreh. Sib (apple), somaq (sumac), sir (garlic), samanu (a paste made with wheat sprouts), senjed (jujube fruit), sohan (a candy made with honey and nuts), siyahdane (sesame seeds), serke (vinegar), and sangak (bread baked on a bed of rocks) are the usual edible items from among which seven are chosen. Since the edible items on the haft-sin are not to be eaten until after the change of seasons, often non-edibles such as sekke (coins), sonbol (hyacinth), spand (the wild rue), sepestan (sebestens), samovar (samovar), or sabzeh (wheat or lentil sprouts) are substituted. The seven "sin"s symbolically recall Ahura Mazda and the six Amesha Spentas who help him regulate the affairs of man according to the "din" or order prescribed by Ahura Mazda's Ahuric Order. It should be added that today the seven "sin"s are interpreted rather differently, as the following example illustrates:
Goldfish are a symbol of the new year
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Samanu
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sweetness, fertility, having many children
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Senjed
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love
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Sir
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medicine for recovering from evil
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Sib
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health, natural beauty, fragrance
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Somaq
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color of the sun at sunrise
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Serkeh
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age and patience; wards off bitterness in life
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Sohan
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sweetness in life
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Sabzeh
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purity, opulence, and good fortune |
Needless to say, these interpretations are not sanctioned by any particular authority or based on any overall analysis of the theological and/or cosmological values that ancient Iranians might have had for them. What else can be an apt interpretation of sekke (coin) in this context but affluence, wealth, and prosperity? Ironically, this is one of the "s's" that comes into fruition right after the tahvil-i sal. The coins which equal the number of family members, are distributed among the members by the family patriarch (grandfather or father).
Additionally, it should be mentioned that haft-sin could have been haft-shin--shir (milk), shekar (sugar), shahd (nectar), sharbat (compote), shane (comb), sharab (wine), and sham' (candle)--in pre-Islamic times. "Shin" has been changed to "sin" to accomodate Islam's disapproval of sharab or wine. Why that one item could not have been replaced with a different item befinning with "shin" is not known.
Other traditions relate haft-sin or haft-shin to seven trays (sini) filled with seven delicious food items or seven different growing seeds, or seven varieties of nuts offered to the king. Others consider the seven "s's" to have been Life, Health, Happiness, Prosperity, Joy, and Beauty, all forming the seventh "s" which, according to Zoroastrian traditions, represents Truth.
Still others contend that while the first tray to Ahura Mazda was empty (Truth is a combination of things with no substance of its own), the other six trays were filled with flowers, sugar, milk, cheese, yogurt, butter, cream, eggs, water, mirrors, candelabra, burning coal, silver, and gold. These items, according to this belief, represent Truth, Good thought, Dominion, Piety, Prosperity, Immortality, and Obedience.
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A mirror placed on the sofreh face up with a plain hard-boiled egg placed on it in the middle.
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A bowl of clear water with an orange and a leaf of a rose bush floating in it.
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Live goldfish in a bowl of clear water
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The barley, lentil, or wheat sprouts that had been growing since early March decorated with a red ribbon around the outside and an orange seated in the center. |
In addition to these there are representatives of the other kingdoms sustaining life on earth, i.e., products from the animal kingdom in the form of cheese and yogurt, the plant kingdom in the form of flour, vegetables, rice, and of the water kingdom in the form of the goldfish are also placed on the sofreh. Pomegranates and pussy willows also are sometimes seen. The latter is especially important as it blossoms at this very time of the year.
An upright mirror and plenty of colored eggs, cookies, and various types of fruits and sweets, candies, and nuts are added to decorate the sofreh.
Sa'at-i tahvil Sa'at-i tahvil means the hour during which the old year ends and the new year begins. In an Iranian house, during the Nowruz celebration, sa'at- tahvil is a most crucial moment in the life of the family, especially with regard to forgiving past failings, putting away petty frictions that would otherwise fester into conflicts, and looking forward to more constructive relations. And, of course, this is the moment when the egg rolls on the mirror and the orange flips over in the bowl of water. The moment is announced by the resounding boom of cannons fired in the square, by a brief speech delivered by the leader of the nation, and by the debut of a popular song contributed by a popular favorite artist.
Just before the change of the year, all members of the family, in their new clothes and holding a new coin in their hand for good luck, gather around the haft-sin display and, quietly and patiently, watch the solitary white egg on the mirror. Each one imagines a huge bullfish in the ocean of time carrying the world on one of its horns. Any moment now, the bullfish will toss the world over to the other horn, resulting in a tremor that will dislodge the egg and send it rolling to the side of the mirror.
As soon as the egg rolls, the members of the family, rejoicing, kiss each other, exchange Nowruz greetings, eid-i shoma mobarak! (May you have an auspicious new year!), and proceed, especially in the case of children, to make the rounds of the elders of the family first and of the neighborhood. Adults, too, have a set schedule of visits and of receiving visitors.
As a rule, the patriarch of the house stays home until all those younger, and lower in rank, than him come and pay their respects, then he would return those visits. Visits are short. Sweets and tea are the most often served items. The rounds of visitations might last as long as thirteen days.
Beliefs attached to Sa'at-i tahvil
Several beliefs related to sa'at-i tahvil are interesting. The first thing to eat, for instance, should be an egg; because it is believed that eggs ensure good fortune. In fact, in some traditions, the patriarch of the family must eat all the eggs that have accompanied the candles placed for each offspring on the sofreh! The first person who enters the house after sa'at-i tahvil might decide the good or bad fortune that would visit the house in the next year. Often a member of the family known to be blessed with good fortune is sent out to become the first visitor. Things brought into the house, especially their color, also have the potential of influencing the course of the future of the family. The color white is regarded auspicious. Black is believed to be associated with grief and strife. Even the place where the individual is at sa'at-i tahvil is significant in that he or she might be stuck to that or a similar location for the entire duration of the coming year. In this context, therefore, one tends not to be anywhere near schools, offices, or the bazaar.
Sizdah Bedar

The Nowruz ceremonies end on the thirteenth day of the first month of the new year. On that day almost all the people leave the towns and villages and spend a day in the countryside enjoying the beautiful weather that accompanies the change of seasons. During this outing the sabzeh that had been displayed and with it, all the sins, worries, and concerns of the past are thrown into running water. The new year then begins with a fresh slate on the 14th of the month.
With regard to the sabzeh, it should be noted that some rural folk might plant the sabzeh rather than throw it into running water. It should also be noted that one should not touch other peoples' sabzeh on that day. Before the sabzeh is thrown, girls at the age of being married and unmarried women often tie the blades of the sabzeh saying, "sal-i digar, khane-i showhar, bachcheh dar baghal!" (Let next year find me in my husband's house with a baby in my arms!"
http://www.partyguideonline.com/occasions/holidays/mideast/Nawroz.html
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.CAIS NEWS©
ARCHAEOLOGICAL & CULTURAL NEWS OF THE IRANIAN WORLD
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Destruction of the Achaemenid Dam of Didehgan
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24 February 2007 |
LONDON, (CAIS) -- Didehgan Dam which was constructed some 2500 years ago during the Achaemenid dynastic era (550-330 BCE) to the north of the world heritage site of Pasargadae in Iran’s Fars province in order to prevent seasonal flooding in the region has been demolished as a result of removing soil in the region by bulldozers.
Announcing this news, Mohammad Jafar Malekzadeh, secretary of the high commission for dam construction of Fars Regional Water Organization, told Persian service of CHN: “A very high technique was implemented in construction of Didehgān Dam which has made it unique in the world. The core of this Achaemenid dam was constructed by soil and it was covered with stone - something which has not been seen elsewhere. However, the activities of bulldozers of a private company in the vicinity of this historic dam have caused some serious damages to parts of Didehgan.”
Didehgan was recently discovered during archaeological excavations in the region. Although the existence of a historic dam belonging to the Achaemenid dynastic era in Didehgan area had previously been mentioned in some archaeological documents including the researches conducted by an American archaeologist in the northern parts of Pasargadae world heritage site, since it was not introduced properly, the search for such a dam was not taken seriously.
Regarding the usage of this dyke-like Dam, Malekzadeh explained: “Considering that there are not much agricultural lands in the region, it seems that most possibly the main aim behind construction of this dam was to bring the flooding in the region under control and to have a water reservoir.”
By destruction of this dam, some valuable archaeological evidence giving clues to the technique practiced for dam construction during the ancient times have been demolished; however, Malekzadeh still believes that even the remaining parts would put some important information in the hands of archaeologists in this regard.
“Some massive stones, 1x1 meters in size, were used for construction of the Dam. However, archaeologists are still uncertain about the origin of these stones,” added Malekzadeh.
According to Malekzadeh, some holes can be seen on parts of the stones which most probably were used for coiling up the logs to prevent penetration of water. Due to recent activities of bulldozers, some parts of the dam have been completely demolished and the stones used in its construction have been broken down into pieces. This is while experts believe such activities in this area were absolutely unnecessary.
In an attempt to prevent flooding in the region, a number of dams were constructed in Fars province, capital of Achaemenid dynastic era (550-330 BCE), during the reign of Achaemenid emperors. Examples of such dams can be seen in Marvdasht where the Great Dam of Darius was constructed.
http://www.cais-soas.com/News/2007/February2007/24-02.htm

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.CAIS NEWS©
ARCHAEOLOGICAL & CULTURAL NEWS OF THE IRANIAN WORLD
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Lafurak Ancient Cemetery, Next Victim of the Islamic Republic Dam Construction
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12 February 2007 |
LONDON, (CAIS) -- As the time to inaugurate Alborz Dam in the Iranian northern province of Mazandaran is getting closer, a number of Iranian cultural heritage experts have voiced their concern regarding the possible consequences of dam inauguration to the historic Lafurak cemetery, which they believe enfolds enormous invaluable information about the civilization that populated northern Iran during the Iron Age.
While archaeological excavations in this historic cemetery have remained incomplete, the Islamic Republic dam authorities as usual have shown no interest in preserving pre-Islamic Iranian heritage, and the importance of this historic site and are preparing the dam to be inaugurated as previously planned.
“First season of archaeological excavations in this ancient cemetery revealed that the cemetery dates back to some 3000 years ago. Archaeologists also succeeded in identifying three unique burial methods in this cemetery belonging to the Iron Age (1500 to 500 BCE). However, excavations in the area were left incomplete by archaeologists to resume their work later. For this reason, we have requested Mazandaran Regional Water Organization to give us another chance to open up a new excavation season in the region. However, the Organization has not announced its agreement yet,” said Mehdi Abedini, head of excavation team in Lafurak historic cemetery to Persian service of CHN.
According to this archaeologist, Islamic Republic’s Regional Water Organization was expected to pay for excavations in Lafurak cemetery based on previous agreements reached with the Iranian cultural heritage organization; however, the provincial dam authorities have thus not so-surprisingly failed to honour their obligation and all the expenses have been paid by Iran’s Archaeology Research Centre.
Abedini also expressed his regret that a great deal of invaluable information about Iron Age in ancient Iran would be lost due to submerging of Lafurak historic cemetery and stressed the necessity to resume excavations behind the dam in the shortest time.
Archaeological studies behind Alborz Dam indicate that in addition to Lafurak cemetery, five other ancient cemeteries alongside 9 historic villages and a number of historic mausoleums will be submerged by inundation of the dam.
Located near Savādkūh in the Iranian northern province of Mazandaran, Lafurak is a unique cemetery belonging to the Iron Age. Previous excavation in the area resulted in unearthing graves covered with a layer of special kind of earthenware, containing skeletons with hyperdolichocephalic skulls (long and narrow head with a cephalic index of less than 70), which were unique in this part of the country. Archaeologists have also found gold and silver earrings in this cemetery.
In the recent years large numbers of historic sites have fallen victim to developing projects such as dam construction in Iran. The infamous Sivand Dam in Bolaghi Valley, Fars province can be taken as the most sensational example which has evoked strong objections by the national and the international communities. In 2003, the United Nations issued an appeal for world archaeologists to rush to Bolaghi Valley to unearth and record the historical remains before the dam’s reservoir is filled.
The pre-Islamic sites behind Karun-3 Dam in Khuzestan province and Mullah Sadra Dam in Fars are among many ancient suites in the Islamic Republic target list waiting to be destroyed.
http://www.cais-soas.com/News/2007/February2007/12-02.htm
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.CAIS NEWS©
ARCHAEOLOGICAL & CULTURAL NEWS OF THE IRANIAN WORLD
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Islamic Republic's Hostility towards Cultural Landscape of Achaemenid Bistun Continues
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06 February 2007 |
LONDON, (CAIS) -- For the second time in the past few weeks, the Kermanshah Cultural Heritage and Tourism Department has filed a legal complaint against the provincial Telecommunication Organization for its activities in the vicinity of Bistun which have intruded the cultural landscape of this world heritage site.
Despite previous objections raised by the provincial CHTO regarding this project, the Telecommunication Organization is now claiming that it obtained permission from the Islamic Republic Governor Office of the province to continue its activities in the vicinity of Bistun world heritage site.
Two weeks ago, the diggings to lay cables in Bistun plain resulted in destruction of some historical monuments dating back to the Sasanian (224-651 CE) and Ilkhanid (1256-1336) dynastic periods near the historic Khosrow Bridge.
The Islamic Republic’ Telecommunication Organization rejects to take responsibility for the damages caused and puts the blame on the inhabitants of the nearby Chambatān Soflā village and its council. On the other hand, in an interview with CHN, Hosseini, member of Chabatan village council, said that the villagers started the diggings in Bistun plain by the order of the Telecommunication Organization and they did not install cable poles in the region.
According to Asadollah Biranvand, director of the KCHTO, the case will be taken to the court for further investigations to find out who was in charge of diggings in Bistun plain. “We have presented the court with a full list of the names of those who had a role in this project,” said Biranvand to Persian service of CHN.
Biranvand further said, since the KCHTO is the only legal body that can issue permission for diggings and other construction activities in the province’s historic sites, the provincial governor office has no right in giving such permissions.
http://www.cais-soas.com/News/2007/February2007/06-02-hostility.htm

World Registration of Ferdowsi Tomb in Danger
Dec 28, 2006
Installation of power poles for transferring 400 kilowatt hours of power from the city of Mashhad to Sarakhs in the Iranian northeastern province of Khorasan Razavi has not only vulgarized the historical-cultural landscape of Toos historic city and the tomb of renowned Persian poet Ferdowsi, it has also reduced the chances for registration of this historic monument in UNESCO's list of World Heritage Sites.
While based on initial talks between the Power & Energy Department of Khorasan Razavi province and the provincial Cultural Heritage and Tourism Department, the electricity grids are agreed to be relocated to somewhere outside the city, cultural heritage experts believe that due to the geographical position of the city of Toos which stands at a lower elevation compared to its surrounding northern lands, the height of the poles is still a real threat to the cultural landscape of Ferdowsi's tomb.
"12 electricity poles for transferring 400 kilowatt hours of power from Iran to Turkmenistan are installed just at a distance of 2500 meters from Ferdowsi's tomb. This is while experts believe that the poles must have been installed at distance of 6400 meters from Toos city center and 5200 meters from the walls of the garden in which Ferdowsi?s tomb is located," said Siavash Saberi, director of Toos Cultural Heritage Station to CHN.
Considering that the electric poles are installed north of Ferdowsi's tomb and that the slope of the land increases as one moves northward from the Tomb which is located on a hillside, Saberi believes that transferring the poles farther north will not solve the problem. According to him, even if the poles are relocated to somewhere behind the hills which stand north of Toos historic city, UNESCO could still argue that they are within the city's cultural landscape.
The world famous Persian poet, Ferdowsi (940-1020 AD) is best known for his epic masterpiece of Shahnameh (The Epic of Kings) which has widely been translated in several languages. Ferdowsi's tomb in the city of Toos is one of the major tourist attraction sites of the Khorasan Razavi province.
© Iranian.ws
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