The other side to ancient Iran, with an abundance of culture & history, is its breathtaking four season nature which has no shortage of scenic views. Among the very best sits the holistic Mount Damavand wrapped in snow on its cap all year round, a popular destination for trekking lovers.

The volcanic Damavand, inactive for more than 38500 years, rises above the clouds at 5671 meters (18606 feet) and has crater with a 400-meter diameter. The region harbors a great variety of wildlife, vegetation and natural features such as huge glaciers & sulfuric hill at the peak besides its hot springs situated in lower level skirts.

Cited in Ferdowsi’s Shahnameh, Damavand has deep roots in Persians beliefs and faith. There are 16 routes towards the peak with various degree of difficulty, making the Mount one of the most accessible peaks globally in class of 5000+ meters.

The southern face climb goes all the way up from Polur Village and your journey begins here. Your trekking adventure to Damavand summit starts from Polur. Read on to find out about the most exciting climb in Middle East happening to be the highest!

Itinerary of Damavand Trekking Tour is found here.

Damavand

Damavand

 

Polur

 

A heaven in the heart of hot summer days, the mountainous village of Polur (Pūlūr) becomes an ultimate destination for trekking camps base, most of which heading towards the splendid Mount Damavand – the highest peak in Mid-East.

Located at a height of 2300 meters, Polur sees dozens of wildflowers growing after snowmelt runoff occurs in mid-April followed by flourishing of yellow & Anemone flowers in late May & June.

This serene area, booming with tourists, backpackers and climbers specially in hot seasons, is believed to be home to some ancient hoards, artifacts and other treasure troves which besides the perfect weather has drawn attention to itself. Although some of these are based on legends, there’s been Glasswares & Ceramics dating back to Parthian, Sassanids and early Islam era of Iran found here.

Other belief of the villagers is that, long back in time there once lived maidens of a legendary King up here in a citadel worshiping Water.

This castle resembles the one in Firouzabad Shiraz, namely Qaleh Dokhtar (The Maiden Castle) – a castle made by Ardashir I 209 AD.

 

The highest waterfall of Mazandaran Province, Shahandasht Waterfall at a height of 180 meters is one of many tourist attractions of the area which is near Polur village, an approximate 40-minute drive away.

A rock climbing site in Polur Complex welcomes climbers in different types such as Bouldering, Top Rope & Competition in a 900 square meter area.

Damavand

Damavand

Rineh Hot Spring

 

On south face climbs you’ll come across one amazing natural gem, the Rineh Thermal Springs. Located 21km away from Mount Damavand this natural attraction has several bathtubs and pools.

Different options of residence are available here and people mainly come here for its therapeutic properties from Metropolis of Tehran and other nearby towns each and every day.

 

The pleasant weather combined health benefits of thermal waters has made Rineh a popular spot not only for mountaineering adventurers but also for others looking for some quality leisure time.

 

Goosfand Sara

Goosfand Sara

Goosfand Sara (Sheepfold) or Modque Base camp

 

Goosfandsara is a mountain camping site located at 3050m altitude and is one main point as a stop in trekking to Damavand Summit. In this area there is a small mountain shelter or refuge, a mosque called Saheb Zaman (or Saheb al Zaman) and a sheepfold!

The climbing season sees to itself a lot of SUVs transferring climbers and their equipment to this campsite. Mules and porters are other means of transport available here on your way to the last campsite called Bargah Sevom.

 

Damavand

Damavand

 

Third Camp – Bargah Sevom

Coming up to the next and the last camp before reaching the top, is located Bargah Sevom at a level of 4150 meter. Standing up there you already are getting breathtaking views under your feet.

 

There is an old shelter, considered the oldest camp of Mount Damavand, and a newer hut built in 2009.

The trek towards the summit would take roughly 5-7 hours depending on physical conditions.

Plan your trip to Damavand as the best time is just now. This trek to the very top of Damavand has been labeled as a MUST and will be a unique experience you’ll never forget.

By Omid Mirzaie

 

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Cyrus II, who was later known as Cyrus the Great, is the founder of Achaemenian dynasty, creator of Persian Empire and the father of a nation called Iran. He was appointed as governor at the Southern part of Iran by Medes who rules from Zagros Mountains at the Northwestern and Western of Iranian plateau. He was also the king of an area known as Anshan for eight years. It was a territory at central Iran.

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Famous Reliefs attributed to Cyrus the Great in Pasargadae

Two Major Accomplishments of Cyrus the Great

The reputation of Cyrus the Great is due to two major accomplished tasks he had brought to reality:

  1. He changed the small country of Persia to a powerful empire in a vast territory. No other government had reached this level of authority in the world till then.
  2. His ethical values had made him a well-behaved emperor with humble policies and favorable method by which he treated the conquered nations.

The world was dominated by brutal arrogant rulers who didn’t care about their nations’ rights. In fact, they oppressed everyone with sheer rigidness to put awe in their hearts. Cyrus changed all such mannerism.

When the final years of Medes’ domination was accompanied by oppressing people and treating them unfairly, the level of injustice was so high and suppression so severe that Median people had no choice but to wait for someone to save them from their brutal ruler. Cyrus turned to be this savior character. When he came to power, the new situation couldn’t corrupt him and make another monster out of him. Instead, he won lots of hearts and gained many nations’ respect for his mannerism. Cyrus united Medes with Persians.

cyrus-tomb-pasargadae

The tomb of Cyrus the Great at Pasargadae

 

The Policies of Cyrus the Great

He maily focused on bringing peace, security, understanding, respect for others’ opinions and justice to his empire. He deeply influenced the civilization at the world of his time with positive impacts. The century in which he established Achaemenian Empire became the golden era of the world history and the century of creating arts and cultures. Subsequently, he brought about the acceleration in evolution of human societies and the development in ethical values, civilizations and human rights.

Cyrus the Great is well-known for his policy of tolerance and respect. When Cyrus defeated Croesus, the last king of Lydia, he ordered him to be saved, not killed and made him an advisor for his empire. He conquered Babylonia without a fight. He respected hand-made gods of all conquered nations despite of the fact that he believed in an unseen God. He went further and even helped the followers of other religions to rebuild their temples and take back their gods to their worshipping places. Historians and the Old Testament has recorded the way he treated captivated Jews forever.

pasargad-palace

Ruins of the residential palace of Cyrus at Pasargadae

Cyrus allowed the nations under Persian Empire to keep their religions, traditions, dress code, language, etc. He didn’t force the ideas, rituals and beliefs of Persians to the rest of the world. However, today we see that there are lots of powerful influences of Persian culture outside the present boundaries of Iran in a vast area.

The mighty rulers before him used to build minarets out of people’s heads and created heaps of corpses to demonstrate their power to the subject nations. They burned the people alive in fire, gouged their eyes, cut their tongues and boasted of the number of young girls and women imprisoned and taken away by their brutal soldiers. On the contrary, he didn’t carry out bloodshed, plunder, brutality, etc to prove his power. He established a government that tried hard to found unity and peaceful coexistence among nations from India to the Mediterranean Sea. To win people’s support, he used a different policy: He supported their rights, promoted justice and worked for their prosperity.

 

tall-e-takht-pasargad

Ruins of the fortification at Tal-e-Takht at Pasargadae

The Legacy of Cyrus the Great

After the death of Cyrus the Great, Pasargadae, his capital city, wasn’t the capital anymore. Yet, it kept its significance among the succeeding Achaemenian kings. They held their coronation ceremonies there first and paid their respects to him as the founder of the dynasty. Then, they went to Persepolis to keep up with their festivities.

He built the first series of Achaemenian palaces in Pasargadae. He planned and made the first examples of Persian gardens at Pasargadae. He planned water channels and basins along the ducts there. We see the same style of parks and gardens made in Iran using the same plan.

persian-garden-channels

Water Channels of Persian Gardens remained at Pasargadae

 

Without Cyrus the Great, there wouldn’t be any nation called Persia and later Iran. He united different ethnic groups via mutual respect and humanitarian supports under one flag. He taught everyone that tolerance and kindness is more powerful than any other weapons.

Even until 20th century, all dynasties in Iran tried to connect themselves somehow, through bloodline, etc, to Achaemenians and Persian Emperors. He’s the author and father of Iran. He’s the source of pride for everyone in Iran.

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Cyrus II, known as Cyrus the Great, was the founder of Achaemenid dynasty. His maternal grandfather was Astyages, the last king of the Medes, and his paternal grandfather was Achaemenes, the first founder of hereditary rule among the Persians.

Cyrus presented a new empire based on morality, justice, and decency to the world. Unlike the previous emperors, he treated the defeated with compassion, enemies with tolerance, and those with opposing beliefs and customs with liberality. His statement in Babylon, written on a clay cylinder, is the first draft of the Declaration of Human Rights.

The followings are three sites worth exploring to learn more about the rise and fall of Achaemenids. You can leave Shiraz for a one-day tour to visit these spectacular sites and then come back.

Pasargadae: This Is Where Achaemenids Rose to Power

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Tomb of Cyrus at Pasargadae, Iran

 

It was the dynastic capital of Achaemenid Empire, the first great multicultural empire in western Asia. Today, it’s located near Shiraz in Fars province, south western Iran. It’s where Cyrus the Great conquered Astyages, the last Median king, in his last battle, and then founded the first Persian Empire in the same region and beyond. He founded Pasargadae and constructed palaces in memory of his victory. It was the rise of Achaemenids and Cyrus the Great was the author of Achaemenid dynasty. His tomb is also here in this city.

According to UNESCO, “palaces, gardens, and tomb of Cyrus are outstanding examples of the first phase of royal Achaemenid art and architecture, and exceptional testimonies of Persian civilization”.

A brief description of the site

The tomb of Cyrus has long been a focal point for visitors to Pasargadae and the palace area lay almost a kilometer north of it. This area included a palace to receive audiences and a whole series of adjacent gardens. They emerged to be the first Persian gardens. Unfortunately, all that has remained from Achaemenid era in this region are stone foundations and some wall socles.

In this site, the columned hall is the most common form of design. A notable architectural point about this hall was making use of stone-working techniques. It’s notable because all the previous columned halls in Iranian plateau were built in mud-brick walls and wooden columns.

Such an innovation facilitated the production of stone platforms, staircase, floors, and stone columns. Each one of these structures was to become a hallmark of architecture in Achaemenid era from about 540 BCE onward.

The gardens at Pasargadae would appear to be the first known occurrence of chaharbagh or fourfold garden, a specific articulation of space. It went on to become a distinctive characteristic of later garden designs in Iran for centuries.

Pasargadae kept its importance to Achaemenid emperors, but during the reign of the next kings, the capital moved to other cities.

Persepolis: The Glorious Times of Achaemenids

 

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Gate of All Nations at Persepolis, Achaemenid Era

 

It’s the other dynastic center of Achaemenid kings located about 60 kilometers south of Pasargadae. After Cyrus the Great, Darius I, known as Darius the Great, succeeded in ruling the Persian Empire. He started the construction of Persepolis. It consists of ceremonial palaces, provisional residential palaces, a treasury, and a chain of fortification. It was built as a ceremonial palace complex mainly for celebrating Nowruz, the Persian New Year festival.

The gate to the site was from the south, through a staircase. To the right of this entrance, you can see a huge rectangular block bearing four cuneiform inscriptions in the name of Darius the Great: Two in Old Persian, one in Elamite, and the fourth in Babylonian. These scripts were clearly meant to inform visitors of the nature of Persepolis, the people who contributed to its construction as well as Darius’ beliefs and ideals.

The remarkable parts of the palace complex consist of:

  • The Gate of All Nations.

It was a four-columned square hall with three stone doorways. Two enormous winged bulls are carved at the inner side of eastern as well as western doorways, and the gates are decorated in the upper part with six cuneiform inscription sections.

  • The audience palace of Darius, The Apadana

The double-reversed stairways of this palace are the most splendid parts of Persepolis

  • The Palace of Darius known, the Tachara.

A charming structure which is the oldest palace of Persepolis. Here, you can find three different scripts carved in various historical periods: one in cuneiform from Achaemenid era, one in Pahlavi from Sassanid era, and one in modern Persian from Qajar era.

  • The Palace of Xerxes, the Hadish

It was the Xerxes’ temporary residence.

  • The Central Palace, the Tripylon

A small but lavishly ornamented structure located in the center of the complex. Three doorways and a couple of corridors and staircases were linked to the other palaces. It must be attributed to Xerxes and Artaxerxes I.

  • The second largest palace of Persepolis, The Hundred Column Hall

Its main feature was a square hall provided with ten rows of ten columns. It was an audience hall.

These structures were built by Darius the Great and his successors, Xerxes and Artaxerxes I, and maintained until 330 BCE, when they were looted and burnt by Alexander of Macedonia. Although today you can see only the remains of this complex, its magnificence can still impress you.

Darius the Great was a powerful and sage emperor in the ancient world. His territory was so extended that there were no such imperial expansion until then and long after.

Naqsh-e-Rostam, Mighty Emperors Have Rested Here

Naqsh-e-Rostam

Naqsh-e Rostam, Achaemenids’ Necropolis near Shiraz, Iran

 

It’s one of the most spectacular ancient sites of Achaemenid era dating back to the times when the fall of Achaemenids was about to happen. It’s located almost 5 kilometers northwest of Persepolis, and consists of the colossal rock tombs of Persian kings dating back to the first millennium BC. Here you can see the best ancient rock reliefs in Iran from both the Achaemenid and Sassanid periods.

The rock-cut tombs of Achaemenid rulers and their families dating back to the 5th, 4th, and 3rd centuries BC have been engraved on the façade of a mountain. The tombs belong to Darius the Great, Xerxes I, Artaxerxes I, and Darius II. In addition to being a royal necropolis, Naqsh-e-Rostam was a major ceremonial center for the Sasanians until the 7th century AD.

I highly suggest you to put these three spectacular Achaemenid sites in your checklist for travelling to Iran. It takes just one day to visit them all and learn about the rise and fall of Achaemenids. I promise there will be so many amazing things that can cause your admiration.

 

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Damavand volcano is a majestic stratovolcano located 70 km NE of Tehran and 70 km south of the Caspian Sea. Mt Damavand is the highest peak in the Middle East and the second highest volcano in Asia (after Kunlun volcano in Tibet).
Damavand last erupted about 7,300 years ago. There are no historical eruptions, but fumaroles at the summit crater suggest that the volcano is still active.

Damavand is located on the tectonically active thrust and fold belt of the Alborz Mountains.
It is a massive stratovolcano with a volume of about 400 cubic kilometers and consists of a younger cone that was constructed during the past 600,000 years above an older, 1.78 million years old edifice, remnants of which were previously thought to be part of a caldera.
Damavand has only few flank vents. Most activity has been from the summit crater, which has erupted a series of radial lava flows, mostly of trachyandesite composition. Most eruptions of Damavand seen to have been effusive, and only one significant explosive deposit is known, a welded ignimbrite that was produced about 280,000 years ago.
The latest activity occurred about 7300 years ago and produced lava flows from the summit crater that cover the western flank.

Damavand

Damavand, the oldest mountain ever been climbed, is world’s mountaineering heritage.

 

Looming high above the wind-scoured steppes of the Alborz Mountains – the crescent range that divides the Great Salt Desert from the fertile Caspian coast – Damavand’s dimensions make a mockery of its limited renown outside its homeland. Based on its summit’s most widely cited height of 5,671m, this is the highest point in Eurasia west of the Hindu Kush. It’s also the highest volcano in Asia, and it’s this aspect of its physiology that lends Damavand its near-symmetrical lines, the graceful form of a stratovolcano that has lain dormant for 10,000 years.

But the thing that had struck me most that first day on the mountain, wending up the vague mule-trails on its north-eastern flank, was how much it transfixed the eye. Though surrounded by lesser peaks in every direction, Damavand still cut an aloof and imperious figure. We’d come here to bag a peak, and found ourselves on a pilgrimage to a country’s geographical heart.

As dusk fell, a cloud inversion filled up the northern valleys like a tidal surge, blanketing the lowlands to leave behind an archipelago of mountaintops nudging above a rolling purple ocean. Every ten minutes the clouds’ tendrils clawed up the slope and lapped at our feet.

The only direction left to look was up. After a fitful night, we broke camp with the dawn, each lamenting the thin air and lack of sleep. Damavand’s broad topography means that the journey to its summit starts high, and night one had been spent at the already heady altitude of 3,800m.

Mercifully, our second day’s trek was a short one, spent engulfed in a mist of condensation that filtered out the scorch of the sun. we climbed over ground covered in hardy, dew-soaked flowers, flourishing in soils made fecund by the ashy deposits of ancient eruptions. Three hours’ march took us to the ice-line at a translucent slick the shape of an inverted teardrop. We stopped to replenish empty water bottles from the glacial run-off, while the guides grumbled about wider issues down on the plains.

“On the north side, the Siyouleh Glacier used to stretch all the way down to 4,000m; now it finishes 600m higher up the mountain,”

As we shivered over this forlorn remnant of Damavand’s colder past the country below was feeling the burn.

 

damavand foothills

Damavand, this unique beauty is located south of Caspian Sea. It is 5610 meters high and quite visible from southern Caspian Sea shores.

 

A little past midday, above a cruddy slope of light brown pumice, the base camp hut came into view, looking like a miniature aircraft-hanger around 10m long by 4m wide, its semi-cylindrical roof striped orange and blue. Inside we found a shrine to past expeditions. The gloomy room reeked with the musty smell of anxious nights, while all over the bare-brick walls and sheet-steel ceiling, swirls of Persian graffiti – Islamic invocations and summit posts – reflected the human tendency to leave a mark where humans seldom tread.

We unfurled our sleeping bags on a dirty wooden platform, strewn with woven plastic sheets and discarded pistachio husks, and chugged down some sugar-laden tea. The plan for the afternoon was to ascend ‘Himalayan style’, ditching our gear in the hut and then trekking up to 4,900m or so to accustomise lungs to the lofty altitude, before heading back down for supper and sleep.

Lightning darkens the mood

The weather ignored the script of course. Bound by the Englishman’s congenital over-excitement at the sight of weather that’s not drizzle, we scampered outside when the snow started tumbling out of the firmament in heavy, thumb-sized dollops. But this was only a prelude to something more sinister, its coming heralded by a thunderclap of biblical fury and a fizz in the air that crackled in our ears: lightning hunting for a salient point to strike.

So much for Himalayan style. For the next four hours we were confined indoors while a scything wind consumed the shelter, jeering us as it rattled the opaque Perspex windows.

At 6.30pm, as the light began to fade, quiet finally returned to the mountainside. Their tantrum exhausted, the clouds fled downhill like a sheet being drawn back to reveal a whole new mountain: starkly placid and dressed in two inches of snow. On the craggy promontory that overshadowed the hut, we submitted offerings to a 2m-high, meticulously crafted rectangular cairn in thanks for the turn in providence, and gritted our teeth against the biting chill.

The scene below – a replay of last night’s surreal cloudscape – was suitably magical, for this was a mountain swathed in myth. In the Shahnameh, the poet Ferdowsi’s epic 11th-century distillation of Persian folklore, this region was the scene of a showdown between the hero Fereydun and Zahhak, a tyrant king said to have fed his pet serpents on his subjects’ brains.

Confronting his nemesis on the slopes of Damavand, Fereydun smote Zahhak with his ox-head mace, imprisoned him within the mountain and usurped the crown. His benevolent rule lasted for 500 years.

In the centuries since, the spectacular ridge on which we stood, and which delineates much of the north-east route from here on up, has come to be known as the Takht-e Fereydun – Fereydun’s throne. Zahhak, meanwhile, remains trapped in the earth that lay beneath our feet, his vengeful rages expressed in the sulphurous billows that belch daily from the summit crater.

with the sun rising at our backs, we set off up the spine of the ridge, eyes squinting in the direction of the summit – from here a blazing white dome, defiant and still impossibly remote, framed against an auspicious cobalt sky.

With boots crunching through snow hardened by the night winds, I reassured myself with the knowledge that we were embarking on the business end of what is a relatively uncomplicated climb. “Basically a walk-up,” one website had declared reassuringly as I researched the trip from the comfort of sea level. “Technically easy and physically moderate.”

As long ago as 1837 it had proved straightforward enough for the English explorer W Taylor Thomson to achieve the first recognized ascent, no doubt attired in tweed and probably taking pot-shots at the Asiatic wolves and black bears, now so rare in the region, with his musket.

damavand peak

It is 5610 meters high and quite visible from southern Caspian Sea shores. it was listed as the Iran’s first natural heritage and preserved as national natural monument.

 

Braving the elements

But I also knew that we had been unlucky with yesterday’s sudden squall. The previous evening, Mohammad, who likes to quantify things, had conceded that Damavand snow showers only occur about 15% of the time in the summer months, and that the snow cover was likely to make the climb around 25% more difficult than it would be otherwise. How much harder could things get, I pondered nervously, if the elements turned again?

The digital display on Nasir’s GPS flickered past 5,000m, and we stopped to take stock of rapidly deteriorating conditions. This morning’s plucky breeze had become a biting gale, while an angry carpet of slate-colored cumulus was working its way up the slope to the east, threatening to converge with the wispy penumbra coalescing about the summit. The icy wind had left my extremities numb, and I couldn’t help but recall images of frostbite victims from the Everest disaster book in my luggage, a regrettable choice of holiday reading.

Taking on this mountain means dueling with its fickle winds. Like other prominent peaks around the world, Damavand has a weather system all of its own: hot air blowing up from Iran’s parched interior bombards the mountain’s southern flank, yielding storms that are sudden, unpredictable and capable of quashing the ambitions of the most seasoned summiteer.

In the early 1970s, the man widely considered the greatest alpinist in history, Reinhold Messner, learned this lesson the hard way when a storm swept in and sabotaged his summit bid. Henceforth, Messner, whose normal playground is the death-zone of the Himalaya, would describe Damavand as “that little hill that defeated me”.

Determined to outdo the great Tyrolean but far from sharing the “little” sentiment, our single file trundled on, heads bowed in submission to the eye-watering headwind. (Later, recuperating in a Tehran café, we calculated our average speed on the way up: 1.2km/h.)

At 5,400m we were within touching distance of ‘the gate’, a gap between two rocky outcrops, like a half-finished barricade, through which lay our goal. Cheered by its apparent proximity we urged Nasir onwards. “Ten minutes from here,” said the indefatigable Azerbaijani, fibbing brazenly in a last-gasp attempt to raise our spirits – it turned out to be more like 40.

Smell to high heaven

Eventually, at a little before noon, we clambered onto the roof of the Middle East, a barren plateau festooned with ugly, Sulphur-yellowed stones. It seemed a slightly anti-climactic end; enveloped in cloud, we had no sweeping views of the land below and no fresh mountain air.

Instead, an acrid smoke contaminated each breath, as fumaroles within the snow-covered crater – the reason behind the rocks’ jaundiced coloration – pumped out a noxious brew of gases from the center of the earth. The stench served as a reminder of Damavand’s earthly purpose: a pressure-valve built by nature to relieve the earth-shuddering friction at the conjunction of the Arabian and Eurasian plates.

Even so, at 5,650m, we congratulated ourselves at being the highest earthbound people for thousands of miles around. To find humans suffering at higher altitudes you would have had to travel east to the Pamirs, west to the Rockies, and south to Kilimanjaro.

In a fit of clarity that belied my exhaustion, it struck me then that Damavand was indeed an appropriate symbol of the multifarious melting-pot that is modern Iran. Heightened over millennia by the eruption of successive layers of lava, this is a mountain borne of ferment and upheaval. Like the country in which it resides, a hostile reputation had disguised a place that was magnificent to behold and engrossing to explore.

For now, it merely slumbered, a sleeping giant waiting to be discovered.

damavand volcano

The steepest volcanic mountain, Mythical Damavand peak, deserves to be hiked more than 20 times from different faces.

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Iran-tea

Tea first reached Iran by caravans traveling the Silk Road 450 years before the modern Christian era. Residents were largely coffee drinkers until the seventeenth century but now consume four times the world average for tea.

The beverage is served hot at almost all social occasions and family gatherings.

Every morning, in houses all over Iran, a gas burner flickers to life under a kettle that will continue to boil all day. It boils through morning prayers, lunches of rice and kebabs, afternoon conversation and late into the evening meal, sustaining talk of politics, gossip and news well into the night.

The kettle contains tea, one of the most important cornerstones of Iranian culture, and the tea house is its centuries-old keeper.

culture

culture

 

Tea production is a major industry in the Caspian Sea area and a large part of its economy. Before 1900, there was no tea production in Iran, but in 1895, an Iranian diplomat named Kashef Al Saltaneh decided to change that.

At the time the English had a strict monopoly of tea production in India, with rigid rules against non-Europeans engaging in this trade. Kashef Al Saltaneh, who had studied in Paris as a young man and was fluent in French, went to India, posed as a French businessman, learned the trade and smuggled some tea saplings and seeds to Iran.

lwjxLXeV_Ethnology

After six years of experimentation, he introduced his first product to the market, and started the industry that revolutionalized the economy of two northern states, Gilan and Mazandaran, and made Iranians avid tea drinkers.

He is known today as the father of Iranian Tea, and his mausoleum, in the city of Lahijan, houses the tea museum.

kashefolsaltane

Further reading reveals that Kashef Al Saltaneh’s other honorable titles include Prince Mohammad Mirza, Iranian ambassador to India, and first mayor of Tehran.  Moreover, the stash that commenced the tea plantation might have actually been 3,000 saplings!

Tea houses, or chaikhanehs, have been in existence since the Persian Empire. They gained prominence after the 15th century, when coffee was abandoned in favour of tea leaves that were easier to come by through China’s Silk Road.

Though once the purview of men, chaikhanehs have increasingly become frequented by all members of society, and especially by Iran’s large youth population.

kerman tea house by travfotos

Iranian tea comes in a variety of subtle flavours, but its defining characteristic is its deep reddish-brown colour, which tea-drinkers can choose to dilute with water depending on their preference. Despite its cultivation in the country’s northern provinces, other teas from Sri Lanka and India are also widely consumed as the country imports a majority of its tea in order to meet the large demand.

tea-party

 

Most chaikhanehs will serve tea on the stronger side unless otherwise indicated by the drinker. The stronger the tea, the higher the concentration of tannin and caffeine, so a good cup of tea is like a good cup of coffee for those who take it straight. Because of its bitterness, many prefer to have sugar with their tea. The traditional way to do this is to take a sugar cube and place it between your teeth. You then sip the tea and allow the sugar to melt. Iranians, especially in colder regions of the country, find this a convenient way to drink multiple cups. Crystal, or rock sugar, can be found throughout the country and bought in spice shops for this specific purpose.

 

The taking of tea is a ritual unto itself: most meetings or formal occasions will begin with the offering of tea, and most meals will end with it. Some chaikhanehs have takhts, or low-rise platforms covered in rugs and pillows that you may recline on. Remove your shoes before doing so; most meals are served on a tablecloth laid at your feet.

Traditionally, tea is served from a samovar, a heating vessel originally imported into Persia from Russia. Literally meaning “self-boiler”, the samovar is used to keep water hot for prolonged periods of time through a fuel-filled pipe in the middle of the structure that heats the contents surrounding it. Made from copper, brass, silver or gold, the samovar is still used throughout Russia, central Asia and Iran, and ornate versions from the -Qajar dynasty may still be found in use.

Chaikhanehs come in all shapes and forms, from the simple kitchen-turned-tea room in villages to ornate venues in urban centres, and from underground venues to popular tourist destinations.

 

 

 

 

 

 

The Azari Tea House in Tehran is one of the most famous chaikhanehs known to tourists and locals, with its detailed architecture and traditional decoration. In existence since the 14th century, this chaikhaneh on Vali Asr street contains one of the more interesting embellishments to emerge from tea house culture: teahouse painting.

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travel trip adventure pictures photographer fotografo fotografia viajes periodismo periodista aventura viaje oliver munoz phototempus retrato portrait muñoz tehran isfahan yazd farsi khaju iran persa iman jomeini shahrekord bakhtiari Naqsh-e Jahan hakim kashan abyaneh kurdistan garmeh zurkhaneh shiraz Mashhad Shah Cheragh Nasir al-Mulk qeshm howraman uraman marivan palangan sanandaj bandar abbas Paiposht Laft minab

 

Reaching Nisf Jahan with limited time and unlimited wishes, setting aside all worries of this or that world, fully living in those moments

Treasure remains hidden in distant lands. I can’t exactly describe how and when the idea got stuck in my imagination. I feel a curious combination of mysteriousness and sacredness associated with the wordtreasure. Things like vessels, gold pots, jars, stones, carpets and never-deciphered writings do not come to my mind when I think of the word treasure. Instead, whenever I come to imagine some distant land, a vague yet strongly moving idea of ‘holy mystery’ weighs in on me.

Isfahan-Iran-tourism

 

Isfahan epitomised that distant land for me. So when a few years back, I sat in the bus destined to Isfahan from Tehran, I was under the spell of the idea of a treasure that was going to be uncovered in the next few hours. I looked through the window and wondered at Isfahan Nisf Jahan (half the world) and the half-hidden sun.

I dropped the curtain abruptly. Secrets should not be revealed so fast.

It took us almost six hours to reach Isfahan, a city of 17th century Safavids, capital of Persia in the 16th and 17th centuries, city of Hasht Bahisht, Maidan e Naqsh-e-Jahan, Imam Mosque, Chehel Satoon, Chahar Bagh Boulevard, mosques, bridges and of Zinda Rood (Zayanderood).

In Isfahan, one strongly notices Iranians’ unwavering love for their ancient culture. They have preserved, maintained and promoted old texts, monuments and even rituals.

As I was about to reach Isfahan, I tried to unpack the meaning of Nisf Jahan. People have put this single city against the rest of the world because of its sheer splendid beauty. I too had read and listened about the unmatched beauty, the splendour of its gardens, palaces, mosques, historical buildings, bazaars etc. Suddenly, an idea flashed into my mind: this mundane and the world hereafter both makeJahan-e Mukkamal (the whole world). This particular Islamic interpretation seemed more valid. Muslim Kings have been in pursuit of emulating and creating the Heavenly Paradise as it has been described in the Holy Scripture. Isfahan might have been a copy of Bahisht, the other yet complementing half of the Jahan.

As I got out of the bus, I felt tired, as were the seniors accompanying me. Contrary to my expectations, first impression of Isfahan was more of an ordinary city. The first people who ‘warmly’ welcomed us in the ‘paradise’ were not Hoors or Ghilman but taxi drivers, not speaking Arabic or our mother tongue but Persian. They were looking for good fortune among foreign people while we too were in search of a treasure in a foreign land. A clash of interest was apparent.

Imam Mosque.

Imam Mosque.

Airports, railway stations and bus stands of all major cities of the world offer a unique opportunity to understand how two strands of worldliness (on the part of taxi drivers) and disinterestedness (on the part of travellers) collide as well as cooperate. Anyhow, we did hire a taxi and arrived at a hotel. It is a long story how we shopped for hotels, bargaining and finally succeeding in getting a room in a comparatively low-rent hotel.

After having a cup of black tea, we left the hotel. I must admit how much I loved the ‘black tea’ in Iran. I couldn’t enjoy Doogh-e-Goshfil and Burgers. Chulo Kababs were delicious but, unfortunately, weren’t for me since I am allergic to rice.

We had limited time — we had to leave for Tehran the next evening — but wishes unlimited. We decided to see all what we could on foot. We started our journey from the main tree-lined boulevard that wasn’t not too far from our hotel. I was reminded of Agar Firdos Bar Roo e Zameen Ast/ Hameen Ast o Hameen Ast Hameen Ast.

It was May which is not hot in Isfahan. It was as mildly cold as Lahore is in February. Cool shadows of breezy trees standing in a symmetrical order along both sides of the wide metallic main road were soothing. Chirping of birds deluded us into a world that is discoloured by globalisation. There were shops on both sides of the boulevard but the bustle of big cities was absent.

 

Si-o-Seh Pul.

Si-o-Seh Pul.

The markets on both sides of the road made it seem like a western city. Most people wore western clothes, except perhaps the headscarf which has been made compulsory after Inqilab for women in Iran. Iranian women seem to have carved a way to assert their freedom by putting on tight jeans and shirts and with an unflinching love for cosmetics.

In Isfahan, one strongly notices Iranians’ unwavering love for their ancient culture. They have preserved, maintained and promoted old texts, monuments and even rituals. They have also incorporated ancient cultural values and ‘world-view’ in their ‘new’ architecture. This we observed while visiting Hasht Bahisht, Maidan e Naqsh-e-Jahan, its adjacent bazaars, Imam Masjid, Chehel Satoon, bridges of Zinda Rood and reliquaries.

Converting to Islam has not made them skeptical, disdainful or disrespectful to their earlier history and its texts and heroes. We in Pakistan need to learn from Iran in this regard.

The most exciting experience was visiting the three red bridges — Pol-e-Khaju, Si-o-Seh Pul, Pol-e-Chobi — built in 17th century by the Safavids on Zinda Rood. They seem to redefine the meaning and purpose of bridging the brinks. If you really want to connect the two shores, you will have to create a kind of ambience that could make the act of crossing a true, deep experience of bridging two different worlds and diverse perspectives.

Crossing Si-o-Seh Pul (bridge having 30 arches) was a marvellous experience. We literally stopped at every step, praising the wonders of architecture.

In the evening, we spent an hour at a café built under a bridge. I could never forget the moments while sipping black tea, listening to the whispering of slow waters of Rood mixed with the twitter of evening birds and radiant faces of Iranian people. In those moments, I was able to set aside all kinds of worries of this or that world, fully living in those moments. I felt fortunate to have finally grasped the ‘holy mystery’ of Isfahan.

 

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Nishapur meaning “New City of Shapur” is one of the oldest city of Persia dating back to Sassanid Dynasty. It has been the home of great thinkers of Persia. Though Nishapur was demolished and burnt to ground in Mongol Invasion, it raised from ashes again after a while and became an important city in Islamic era. Tourists should not miss visiting Nishapur Highlights while they are passing this beautiful city. Here are some:

A Gem Garden of Nishapur

A Gem Garden of Nishapur

Mausoleum of Attar Neyshaburi

The Mausoleum of Attar Neyshaburi, the great mystic poet Attar (1150-1220), also known as the Martyr Poet, is a small octagonal monument covered by a turquoise dome. Born and raised in Nishapur, he dedicated his life to study mathematics, poetry and hagiography. Nevertheless, the Mongols, unfortunately murdered the famous Persian Poet who has a heavy influence on Hafez Shirazi, in 1220. He is known for his masterpiece The Conference of the Birds (or Dialogue of the Birds), written in the form of an allegory. Groups of birds are in search of search of divine wisdom, called Simorgh, literally means “Thirty Birds”. In the end, only thirty birds succeeded in finishing the journey and surprisingly they found out that they themselves are Simorgh.  Here is a piece of The Conference of Birds:

If Simorgh unveils its face to you, you will find

that all the birds, be they thirty or forty or more,

are but the shadows cast by that unveiling.

What shadow is ever separated from its maker?

Do you see?

The shadow and its maker are one and the same,

so get over surfaces and delve into mysteries

(The Conference of the Birds by Attar, translated by Sholeh Wolpe)

Mausoleum of Attar Neyshaburi

Mausoleum of Attar Neyshaburi

Mausoleum of Omar Khayyam

Born in 1048, Omar Khayyam was a great Persian philosopher, mathematician, astronomer and poet who wrote his poetry in four lines known as Rubaiyats.

He was born in a small village near Nishapur and passed his early education in there. Then he headed to Samarkand, another province of Persia then. His genius in astronomy, physics, mathematics and Poetry made him famous all over the Persian Empire quickly. But his world fame came to him in the middle of the 19th century, when his poetry was translated into English by Edward FitzGerald, an English poet and writer. His mausoleum was designed by Hooshang Seyhoun, a well-known Iranian architect, in Mohammad Reza Pahlavi Period.

A Book of Verses underneath the Bough,
A Jug of Wine, a Loaf of Bread—and Thou
Beside me singing in the Wilderness—
Oh, Wilderness were Paradise enow!

(The Rubaiyat of Omar Khayyam, translated by Edward FitzGerald in 1889)

Mausoleum of Omar Khayyam

Mausoleum of Omar Khayyam

Kamal al Molk Tomb

Known as Kamal-ol-Molk, Mohammad Ghaffari, one fo the greatest painter of Iran, born in Kashan in an affluent family of Ghaffari in 1848. In his teens, he decided to move to Tehran to further his education, enrolled in Dar-ul-Funun, and got the attention of Naser al-Din Shah Qajar who invited him to his court and because of his mastery titled him as Kamol-al molk (Perfection of Land). His paintings mostly includes portraits of courts men, landscapes, royal camps and hunting grounds, and different parts of royal palaces.  Kamal-ol-Molk died in Nishapur, Iran, in 1940 and buried next to Attar.

Kamal al Molk Tomb

Kamal al Molk Tomb

Mirror Hall

Mirror Hall, which he believed to be his best work. He painted it over a five-year period

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The Baluchis (also Baluch, or Baluchi) are a seminomadic people (they travel with their herds on a seasonal basis but also have a home area where they grow some food crops). They live in the southern mountain range and coastal areas of South Asia’s western borderlands. Their traditional homeland is among Pakistan, Iran, and Afghanistan.

The Baluchis believe they are descendants of Amir Hamza, an uncle of the Prophet Muhammad. They settled in their present homeland sometime between the fifth and seventh centuries AD. Persians, Arabs, Hindus, and others have claimed to parts of Baluchistan, the traditional Baluchi homeland. Conflict within tribes and rivalries between tribes were frequent throughout the region. The reason was often competition for land, money, and resources.

Sistan and Balochestan

Sistan and Balochestan

 

Living Place

The Baluchis population today estimates at 7.5 million. In addition, many people are Baluchis in culture but have adopted the language of their neighbors. The Baluchis could total over 11 million in number.

The traditional homeland of the Baluchis extends west from the borders of the Punjab and the Sind (a province of Pakistan in the valley of the Indus River), across a small section of Afghanistan, to the areas of the Iranian Plateau southeast of Kerman. The southern boundary defines by the coast of the Arabian Sea and the Gulf of Oman.

The Province of Baluchistan, in which some 6 million people (80 percent of the total Baluchis population) live in Pakistan. Just over 1 million Baluchis live within the borders of Iran, and there are 300,000 more in Afghanistan.

Language

The Baluchi language is an Indo-Iranian language of the Indo-European family. Modern Baluchi language is a kind of combination of Persian, Arabic, Sindhi, and other languages. No written form of the language existed before the early nineteenth century. Persian was only used for official purposes until that time.

Folklore

The Baluchi are known as bravery and courage. Also, Many tribal heroes are honored in folk songs and ballads.

Religion

The Baluchis are Muslim, mostly Sunni.

Major Holidays

The Baluchi observe the festivals of Eid al-Fitr, which is at the end of Ramadan, and Eid al-Adha, the Feast of Sacrifice that falls at the end of the Islamic year. On these occasions, people wear clean clothes and begin the day with prayer. The rest of the holiday spends in gambling, horseracing, and general merrymaking.

Eid al-Adha is celebrated with the sacrifice of goats and sheep. The meat is distributed among relatives, friends, and the poor. Alms (donations) are given to beggars. The tenth day of the month of Muharram is observed by visits to the graves of relatives, followed by prayers and the giving of alms to the poor. In general, the Baluchis pay less attention to celebrating festivals than do other Muslim peoples in South Asia.

Rites of Passage 

The birth of a child is greeted with rejoicing, music, and singing. Food and sweets are prepared and given out. The birth of a boy is cause for greater celebration, and some groups barely recognize the arrival of a girl. Names common among the Baluchis include Lalla, Bijjar, Kannar, and Jihand.

Other ceremonies mark occasions such as the circumcision of boys, the time when a child begins to walk, and the first wearing of trousers. This last event, occurring around the age of fifteen, was traditionally an important stage in a boy’s life. It shows his becoming an adult and the time when he took up arms and joined his people in warfare.

Lifestyle 

Baluchi nomads live in tents (gidam) made of palm matting stretched on poles. A coarse goat-hair carpet forms the floor of the tent. There are permanent settlements to live in during the summer months. More recently, houses build of sundried brick. They are scattered along narrow, long village lanes. Both old and newer houses have an open courtyard in front, enclosed by a low mud wall or palm fence.

 

Clothing

Traditional clothing for the Baluchi man is a long, loose shirt (jamag or kurta) that reaches below the knees, worn with baggy trousers (salwar), and a turban (pag). The turban is a long cloth wound around a turban cap on the head. Leather shoes or palm-leaf sandals are worn. A shawl or wrap (chaddar) provides extra warmth in winter but can also be used as a towel, sash, or head-cloth; it can be used to carry things.

Balouchi Dress

Balouchi Dress

Women wear a long shift (pashk) reaching to the ankles, with a wrap used to cover the head, shoulders, and upper body. The wearing of pants under the shift has been restricted to women of high status. Bright colors are usually avoided, but scarlet is popular among girls of married age. Widows wear black. Women wear an assortment of jewelry, including rings (nose rings, earrings, rings on fingers and toes), necklaces, bracelets, and hair ornaments. Jewelry is made of gold or silver, depending on what a person can afford.

Food

The Baluchis have two meals a day, in the morning and evening. The food for the whole family is cooked together, but men and women eat separately. The most important grain is wheat, but millet and rice are also eaten. Grains are ground into flour and made into unleavened bread (flat bread, without any ingredients to make it rise), which is baked in mud ovens.

Sajji

Sajji

Meat is an important part of the Baluchis diet. Sajji is a favorite dish that is mostly served to honored guests. A sheep is killed, skinned, and carved into joints. The meat is sprinkled with salt. The pieces of meat are spitted on green twigs, which are stuck into the ground in front of a blazing log. Once cooked, this dish is eaten with a knife, although Baluchi usually eat with their hands.

Milk is drunk and made into fresh cheese, buttermilk, and butter. In summer, a sherbet (lassi) is made with milk, molasses, and sugar. Dates and wild fruits and vegetables also form an important part of the Baluchi diet.

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Although the majority of Iranian are Muslims and follow Islamic practices, one can find a mysterious ritual practice  too.

What is Zar?

In southern coastal regions of Iran such as Qeshm Island, people believe in the existence of winds that can be either vicious or peaceful, believer (Muslim) or non-believer (infidel). The latter are considered more dangerous than the former and Zar belongs to this group of winds. Most types of Zar are very dangerous and cause disease, discomfort, and at times serious illnesses for the victim. Everyone is subject to the action of the Zar, but the poor and the deprived seem to be the most common victims. These beliefs are common to many areas in south and southwest Iran, including Baluchistan where harmful winds are usually called Gowat (wind or air).

Zar is a disease?

Special ceremonies are held to calm down the Zar and lessen the patient’s symptoms. These ceremonies, called by a leader, bring together the patient and those previously afflicted by the Zar and involve incense, music, and movement. Based on records regarding the Zar ceremony in Qeshm Island, roughly two phases in the ritual can be recognized: separation and incorporation. Preparations for the Zar constitute the separation phase. This phase begins with a person complaining from feelings of disease and discomfort to cult leaders (the male Baba Zar or the female Mama Zar). As some cult leaders have already been possessed by Zars and have managed to control them, they can help others in controlling their Zars.

Baba Zar & Mama Zar

Having opted for a remedy from Baba or Mama Zar, the patient will prepare to stay in isolation for up to seven days. During this period, only Baba Zar or Mama Zar can visit the patient and use specific treatments such as rubbing a combination of aromatic herbs, such as Guraku and Gešt, and spices on the patient’s body. After the separation phase ends, the patient’s body is cleaned and washed, and preparations are made for the incorporation phase. Members of the cult inform everyone about the upcoming ceremony and, as it is considered a sin not to attend a ceremony, every member of the cult attends.

How is it done?

Everyone gathers in a circle with the patient in the center while a piece of cloth, with eggs, dates, confetti, and aromatic herbs, is spread on the floor. After the patient’s head is covered with a piece of white cloth to keep him/her from the glances of strangers, a tray holding aromatic herbs on charcoal is passed around and the patient and the participants are frequently incensed with the smoke from the mixture. The Zar leader takes the lead on music (drums) and is followed by musicians and others present. The leader usually knows the name of the Zars and the music (specific beat of drums) that goes with them. Baba or Mama Zars also sing and the participants respond in turn. During the singing of the incantations, which can be in different languages or dialects or pure melodic sounds containing no discernible words, a Zar makes itself known by means of a sign that is recognized by the possessed person, who then feels a strong inner urge to move. Every piece of music goes with a specific spirit; with each type of music, some members of the cult may start moving and shaking. If there is no reaction from the patient, musicians change the tune until they see a reaction that helps the healer identify the spirit who has taken over the afflicted. The reaction is usually expressed as a swinging of the upper body, vertical movements of the head, and the shaking of the shoulders. When the Zar is identified, the healer starts a conversation where she/he tries to find out what the spirit wants in exchange for leaving the patient alone. Mama Zar or Baba Zar speak with the spirit through the patient and ask the Zar about the reasons behind the affliction as well as its demands for leaving the patient alone.

The belief among the cult is that if the Zar’s wishes are not granted, the Zar will return and create more problems for the patient. If the demands of the Zar can be easily obtained, they are quickly attended to through the initiation of a ceremony with music, food, and the offering that the Zar has demanded. Otherwise, the demands will be met at a later time in a similar ceremony. For example, if the Zar asks for a sacrifice or blood, there will be a ceremony where the sacrificial animal is brought in (with the patient riding it) and slaughtered, after which the blood is drunk by the leader and the patient. At this point, the incorporation phase is completed, the patient becomes a member of the cult and is expected to participate in all future ceremonies. These ceremonies may take up to seven days beyond the separation phase. Members of the cult must follow certain rules regarding their outfits (clean and white) and must adhere to prohibitions on the touching of corpses (animal or human), the drinking of alcohol, sex with unlawful partners Selling or letting go of the object the Zar has asked for is prohibited as well; if the Zar has asked for an outfit or an accessory, the patient must have that particular outfit/accessory on in all future ceremonies. It is believed that if these rules are broken, the Zars will rise again, thus necessitating another ceremony to appease them.

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Mesr Desert

The Mesr Desert is located in the far east of Isfahan province in central Iran, 420 km far from Isfahan, and 371 km far from Yazd. Mesr is a desert and also an oasis in the central desert of Iran, Dashte-Kavir.

Reaching the Mesr Desert is easy, although you need to change directions several times from the major cities of Iran, around 250 kilometers drive onto the Naein-Tabas road from Isfahan west to east. After passing Farokhi and Nasrabad villages, there is a sign showing off-road direction:” Toward Mesr.” Upon 43 kilometers drive from the sign across the sand hills, three green spots will appear from far, similar to three emeralds next to each other.

Mesr desert is one of the most beautiful and also one of the hottest deserts in Iran.

A few moments later, while the absolute silence of desert is your only company, you will find yourself in the first emerald land, Amirabad. The road is totally flat which is considered as one of the wonders of Iran’s central desert and surprises every Eco-tourist. The sand hills around the village are known as “thrones” since strong wind has shaped the surface, forming strange and attractive figures. Amirabad is a vast and prosperous farm with a deep well. Mesr’s residents are the owners of Amirabad, where even a drop of water is as precious as gold; the well provides drinking and agricultural water for Mesr.

Mesr desert is one of the most beautiful and also one of the hottest deserts in Iran.

By exploring Amirabad, for a moment, you completely forget that you are in the center of a desert. As if you are walking in a village in northern Iran: The weather is pleasant and cool and the wheat and barley farms are green, specially in the spring. In Amirabad, the road is split and the left road goes across the golden sand hills to Jandagh, a city on the Na’in-Tabas-Damghan main road. The right path directly goes to the second emerald, the center of Mesr.

Mesr desert is one of the most beautiful and also one of the hottest deserts in Iran.

Mesr desert is one of the most beautiful and also one of the hottest deserts in Iran.

Mesr desert is one of the most beautiful and also one of the hottest deserts in Iran.

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