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From the time of the Achaemenid Dynasty the idea of an earthly paradise spread through Persian literature. The Avestan word pairidaêza ( a walled garden)was transliterated into Greek paradeisoi, then rendered into the Latin paradisus, and from there entered into European languages, e.g., French paradis and English paradise.
As the word expresses, such gardens would have been enclosed. The garden's purpose was, and is, to provide a place for protected relaxation in a variety of manners: spiritual, and leisurely, essentially a paradise on earth.
The persian concept of an ideal garden, similar to the paradise can be found in Taj Mahal, in India, which is one of the largest persian gardens all over the world and in Iran in Chahar- Bagh Boulevard in Isfahan (it refers to a popular garden topology consisting in four plots divided by waterways or paths forming a cruciform plan) in Bagh-e Fin in Kashan and all things considered in the garden of the Rahgoshay Museum in Badrood.
Origins
Persian gardens may originate as early as 4000 BCE. Decorated pottery of that time displays the typical cross plan of the Persian garden. The design may feature water channels that run through each of the four gardens and connect to a central pool.
Elements of the Persian garden- Hayāt
Sunlight and its effects were an important factor of structural design in Persian gardens. Textures and shapes were specifically chosen by architects to harness the light.
Iran's dry heat makes shade important in gardens, which would be nearly unusable without it. Plantings of scented flowers like roses,narcisses,lilies,carnations,jasmine,trellises or trees like yews,pines,cypresses, pomegranate trees and vines provide a shady place where life becomes harmonious and timeless.The garden should allow you to catch a glimpse of paradise.
Pavilions and walls are also structurally prominent in blocking the sun.The high walls of the garden are often covered with a dazzling display of tiles.Exuberant floral decorative tiles mixed with intricate arabesque in blue and golden yellow bless the spectator with a space of inner serenity.
The heat also makes water important. A form of underground tunnel below the water table, called a qanat, irrigates the garden and its environs. Well-like structures connected to the qanat enable the drawing of water.
The ground is often covered in gravel flagged with stone. Gardens are often pool-centred which serves as a focus and source of humidity for the surrounding atmosphere.
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In this hall we present famous verses of worldwide famous Iranian Poets like Saadi, Hafez,Molavi,AtAr,Roudaki and Khayam in differents fonts of the Iranian Calligraphy ( chalipa, nataligh et nastaligh shekasteh).
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The name Ali Qapu, from Arabic "Ālī" (meaning "imperial" or "great"), and Turkish "Qāpū" (meaning "gate"), was given to this place as it was right at the entrance to the Safavid building, another wonderful Safavid edifice, was built by decree of Shah Abbas I in the early seventeenth century. It was here that the great monarch used to entertain noble visitors, and foreign ambassadors. Shah Abbas, here for the first time, celebrated the Nowruz (Iranian New Year) of 1006 AH .
When Iranians were defeated by Ottoman forces, they were forced to move their capital from Tabriz to Qazvin, and then to Isfahan, to avoid occupation of the capital city. At each of these cities, they established a new palace. It may refer to the room on the sixth floor which was decorated with plaster-work, representing pots and vessels and one is famous as the music hall. These cut out shapes were not placed there to act as cupboards; the stucco-work was placed in position in these rooms for ornament and decoration. The rooms were used for private parties and for the king's musicians, and these hollow places in the walls retained the echoes and produced the sounds of the singing and musical instruments clearly in all parts. Ali Reza Abbasi the prominent artist has worked on glorious miniature paintings. The main reception hall and all other rooms were decorated with fabulous plaster work, plaster carving and miniature paintings.We have reproduced the models of the plaster works in this room.
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Dervish
A dervish is someone treading a Sufi Muslim ascetic path or "Tariqah", known for their extreme poverty and austerity, focused on the universal values of love and service, deserting the illusions of ego to reach God. In most Sufi orders, a dervish is known to practice dhikr through physical exertions or religious practices to attain the ecstatic trance to reach Allah.
Whirling dervishes, Rumi Fest 2007
The whirling dance or Sufi whirling that is proverbially associated with dervishes is best known in the West by the practices (performances) of the Mevlevi order in Turkey, and is part of a formal ceremony known as the Sema. It is, however, also practiced by other orders. The Sema is only one of the many Sufi ceremonies performed to try to reach religious ecstasy . The name Mevlevi comes from the Persian poet Rumi, who was a dervish himself. This practice, though not intended as entertainment, has become a tourist attraction in Turkey.
Sama is a means of meditating on God through focusing on melodies and dancing. It brings out a person's love of God, purifies the soul, and is a way of finding God. This practice is said to reveal what is already in one's heart, rather than creating emotions.
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HOZ KHANEH - KORSI KHANEH
The Hoz Khaneh is the only blind space in the house, without any windows on the court-yard.Its form is regular and formal among other chambers surrounding the court-yard.The architectural aspect is very noble and embellished with a fountain in the middle; the ceiling is 5 or 6 meters high with a dome at the top.
The role of this basin- room is considered as a passive cooling system in making comfort in vernacular houses.The architectural design is in accordance with the regional climatic conditions ( high effective temperatures and low level of moisture in summer).The water of the ghanat would come to the fountain.In the past, this place was also used to store diary products and on the shelves, big jars with vinegar,sirops,rosewater and jams.
This space is well-protected from the sun and mostly occupied by the owner and his family.This summer livingroom is very appreciated for its coolness. Alcoves and niches inside the thick walls are decorated and furnished in order to make a comfortable, cosy and charming reception hall.
Korsi
A Korsi is a type of low table found in Persia, with a heater underneath it, and blankets thrown over it. It is a traditional furniture of Iranian culture. A family or other gathering sits on the floor around the korsi during meals and special events, like Nowruz (Persian new year). Korsi used to be quite popular for entire families to gather together during yearly Yalda celebrations.
Korsi are generally heated with electric elements or traditionally with a brazier with hot coals placed under the table, and covered with a thick cloth overhanging on all sides to keep its occupants warm. The occupants sit on cushions around the korsi with the cloth over their laps.
A special woven rug called ru-korsi is usually placed over any blankets to protect them from food stains.
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Korsi and Yalda Tradition
Yalda , Yalda Night / Shab-e Yalda or Shab-e Chelle is the Persian Winter Solstice Celebration which has been popular since ancient times. Yalda has a history as long as the Mithraism religion and has a great significance in the Persian calendar.
The tradition of celebrating Yalda dates back to the Mithraism religion and rituals of horning good over evil. Originally, it was believed that last night of the Persian month Azar (November 22-December 21) when winter solstice occurs, is a dark time in which forces of evil are at their highest power. The next day and the first day of the month Day (Dec 22-Jan 19), however, marks the victory of sun–symbol of good–over evil since, days become longer and nights grow shorter; leading up to spring and the Persian New Year, Norooz. On the other hand, the word Yalda means birth which was used by Mithraists to refer to the the birth of Mithra, the Sun God of goodness and strength, light and truth on the earth. Thus, making the birth of Mithra, a happy and celebratory occasion.
Centuries later, when Zoroastrianism was practiced in Iran and some principals of Mithraism were adopted by Iranians, Mithra became the equivalent of Ahura Mazda or the God of Goodness In ancient Persian religion Zoroastrianism, Ahriman is the leader of the enemies who opposed Ahura Mazda . Because Zoroastrians believed in a completely dualistic form of religion, Ahriman is thought to be the first personification of the Devil.
Shabeh Yalda is a time of gathering and celebration for many Iranians.
In Zoroastrian and ancient Iranian traditions, the winter solstice with the longest night of the year was an auspicious day, and included customs intended to protect people from misfortune. On that day, people were advised to stay awake most of the night. To commemorate, people have small parties and gatherings and eat the last remaining fresh fruits from summer. Fruits and nuts are eaten and pomegranates and watermelons are particularly significant. The red color in these fruits symbolizes the crimson hues of dawn and glow of life, invoking the splendor of Mithra.
Big bowls of mixed nuts (aa-jeel) where shiny, salted pistachios, sunflower seeds, and almonds smile at guests; pink, sweet watermelon (sometimes carved and shaped into pretty objects), a basket of fruits–including plenty of pomegranate–and several plates of Persian pastry are just a few common items decorating the table on Shabeh Yalda at any participating Iranian home.
These items and more are commonly placed on the korsi, a traditional piece of furniture similar to a very short table, covered by a wool or wool-filled blanket. People sit around the Korsi and put their legs under the blanket .
Activities common to celebration of Yalda include staying up past midnight, conversation, eating, reading poems out loud, telling stories and jokes, smoking "Ghelyoon" (water pipe) . Another faded tradition is giving the present of dried fruits and nuts to family and friends in small parchments tied with ribbon.
The most enchanting part of Yalda Night parties, is the reading of Persian poetry and Moshaa-ereh or debate poetry. In Moshaaereh, participants must recite a line of poetry beginning with the last letter of the previous poem read During the long night, Iranians also practice bibliomancy with the poetry of the highly respected mystic Iranian poet, Hafez. This part of the night is often moderated by an elder or anyone who has knowledge of literature. Hafiz, the great 14th century poet whose divine Divan can be found in almost any Iranian household, is often used to sound off these oratory deliberations. Poetry plays a fixed, cherished role in Iranian values and philosophical matters: Questions about life and human nature are often expressed in Persian poetry–hence, Shabeh Yalda is spent reflecting on the transcending messages in these timeless works of art.
Because Shab-e Yalda is the longest and darkest night, it has come to symbolize many things in Persian poetry: separation from a loved one, loneliness and waiting. After Shab-e Yalda a transformation takes place - the waiting is over, light shines and goodness prevails.
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Nowruz
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ENTRANCE DOOR
The entry of the house is often modest, the pediment and the frontage of intersected brick have been renovated. The wall which separates the lane from the house is not bored of any opening or window.
The door out of wooden is covered with ornaments and metal nails with two door-knockers. They are heavy metal hinged levers fixed to the door. The sound produced by, if banged on the plate to striking metal, makes it possible to differentiate the arrival from a visitor man or woman.
This door is always located in a recess, with sometimes two benches to sit down on both sides (pir-neshin). The name of God is often applied on the top of this door out of wooden to a ceramics (kashi) or simply engraved in a stone, being detached subtly from the frontage.
The dimensions and the proportions of the main door oblige the person to be curved slightly to cross it and to mark a little pause as a sign of respect.
All around the two laps of the door a poem evoking Badrood is carved, composed by Dr. Mohammad Rahgoshay, owner of the house. He requests God to maintain in his house four essential values : health, love, friendship and joy.
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