Iran, The Spiritual Motherland of Zoroastrians,

by Noshir H. Dadrawala

Copyright © 1995. All rights reserved. Used with permission.

Jam-e-Jamshed
7, Kumpta Street, Fort,
Mumbai 400 038.

Noshir H. Dadrawala

All rights reserved. No part of this publication maybe reproduced or transmitted in any form or by any means, electronically or mechanically, including photo­copying, recording or any information storage or retrieval system, without prior permission in writing from the author or in accordance with the provisions of the Copyright Act 1956 (as amended). Any person who does any unauthorized act in relation to this publication may be liable to criminal prosecution and civil claims for damages.

Cover Picture: Mount Damavand

Designed and Conceptualised by: Millenea - Digitized Art & Graphics

Printed at Ganesh Enterprises: 7, Kumpta Street, Fort, Mumbai 400 038.

CONTENTS

FOREWORD

Mr. Noshir H. Dadrawala has been Jam-e-Jamshed’s 'Special Correspondent' for the past 15 years.

Noshir had the opportunity and good fortune to visit Iran twice during 1995 to study and document our rich Zoroastrian history and culture and, more importantly, to experience the living tradition in the villages of Yezd.

A five-part series titled 'Diary of A Zoroastrian Pilgrim In Iran' was carried by our Weekly from June 11, 1995 to July 9, 1995.

This was followed by an even more in-depth eight-part series titled, 'The Pilgrim's Return To Iran' carried by our 'Weekly'' from December 10,1995 to January 28,1996.

Both the series evoked considerable interest among readers and there was an immediate demand for reprinting both the series in book form with colour pictures.

In response to this enthusiastic demand, Jam-e-Jamshed is pleased to bring out this booklet with as many as 68 colour photographs. Our object in printing this book is to create better awareness among Zoroastrians world-wide about the glory of ancient Iran. It would also prove to be useful to those visiting Iran and wanting to have a better understanding of what they should explore.

The book has an easy style and provides, besides historical data and information, insights into the spirituality of this, our 'holy land'.

In both the series, the author takes the reader through more or less the same places, but with new insights and additional information. We have deliberately avoided merging the two series in order to keep the original flavour and continuity of thought.

We congratulate and thank the author for his effort in writing both the series for our 'Weekly' and giving us the pleasure of reprinting this work in book form.

We are also grateful to Mr. Dinshaw Tamboly for mobilizing the resources (through W.Z.O. Trust Funds) for the publication of this book.

Happy reading!

[1]

Introduction

With the number of tour organisers conducting tours to Iran, there has been considerable enthusiasm among members of the Parsi community to make a pilgrimage-cum-historical tour to the great land, which once cradled one of the earliest civilizations known to man.

There are questions galore regarding food and drinks (with Parsis, food and drinks is always the number 1 consideration), dress code, transport, hotels, choice of places to visit and what really to expect in a staunch Muslim theocratic state.

So let's begin with food and drinks. In Iran, there really isn't much choice — the standard fare being the ubiquitous chello kabab. When chicken or lamb kabab is served on a bed of flavoured long-grained rice, it is called chello kabab.

In most restaurants, they first serve customers with a bowl of fresh yoghurt, large thick cut white onions and noon (the equivalent of the Indian nan). You're expected to munch on these while the pre-marinated kababs are being charcoal-grilled.

In some of the better restaurants, they also serve aash-e-jo which is thick barley cream soup. There are two types of lamb kababs — kabab kubideh which is the minced version and kabab barg which is the steak variety. We recommend the latter which, though melts in the mouth, leaves a good bit to bite on.

One can also go for chello kabab sultani which is a combination of charcoal barbecued mince lamb kabab and flattened fillet of lamb served on a bed of steamed rice with butter and grilled tomatoes.

The chello murg (fried chicken with steamed rice, potato chips and sliced tomatoes) is also worth a try.

Fish is generally served only in the better restaurants in large city centres or along the Caspian coast. Try the chello mohi - fish fillets crumb - fried with just steamed rice, potato chips and tomatoes. There won't be any dal or patio to go with it. At the Caspian, the fish will be the world-famous sturgeon from which caviar is derived. If you are lucky, you may be served with khoresht (daily gravy) or else it will be just flavoured rice and fried fish.

Our other favourite is kabab-e-jujeh (chicken marinated in just lime and curds) and barbecued. Insist on the chicken being barbecued till the skin becomes golden-brown and crisp.

[2]

At Zoroastrian pezerishgahs (rest houses) and homes, one may savour the traditional zarest pulao, or berry pulao with fried chicken and rice delicately perfumed with herbs like mint, saffron, cinnamon, dill, berries, orange peels, cherries and nuts, or oshwhich is a Zoroastrian speciality prepared with lentils cooked with noodles and flavoured with dill. If you could grab some troshi (Iranian pickle) to go with osh, the experience would be complete. A number of vegetables are pickled in Iran, but our favourite is gherkin.

Food is generally served in large portions — it's just that the variety is limited. But perhaps it is more sensible to give an exclusive savouring to the taste buds than bombarding them with a number of often ill-matched flavours. Tea (without milk) in small little cups is served all over at the drop of a hat. Among fizzy drinks, there is the local Pepsi Cola, curiously called zam zam, and also a variety called "Parsi Cola".

[3]

The faloodas served in Iran are nothing like the variety one finds in Bombay or Poona at Badshah's. It's more like the Sindhi falooda available at Kailash Parbat. Each province has a speciality of its own. We, however, prefer the tangy Shirazi falooda — nothing to beat the thirst after a hot day in the sun.

[4]

Consuming alcoholic drinks is forbidden in Iran. Until recently, minorities like Christians, Jews and Zoroastrians were permitted to make their own wine and arrack (distilled from rice, grapes or dates) and consume it at their own community centres or homes. They were not allowed to transport it or consume it in the presence of a Muslim.

Arrack is a fiery liquid which is best diluted with Parsi Cola" or chilled water. For the munchies, there is usually fresh fruits like apples or vegetables like cucumber and, of course, plenty of pistachios.

Regarding the dress code, all women, Muslim or otherwise, must wear a rupoosh (a long coat that goes upto the ankles) and cover their feet with dark socks and shoes or sandals. The head should be covered with an extra long scarf so that it can also cover the neck. Non-Muslims need not wear black. In fact, Zoroastrians are recommended not to wear black, in order to distinguish their identity. There is not much restriction on men but wearing figure-hugging clothes or bermuda shorts or even open slippers or sandals without socks, could raise eyebrows. No one wears a tie in Iran, but a sports jacket would be in order. T-shirts, if not too flashy, are all right, but long sleeved cotton shirts are recommended. Those visiting Iran in summer may require sun-glasses and a good cap to avoid severe glare — especially in the desert areas.

Transport is cheap with petrol priced at an equivalent of Re. 1/- per litre and diesel at just Re. 0.20. The roads are well-maintained and even an overnight journey would not be so back-breaking. Iran Air — the official airline of the country — offers a 50 percent discount in airfare in June. Personally, however, we would recommend Emirates — if for nothing else, the brief duty-free stopover in Dubai. Besides, the food and in-flight entertainment on Iran Air is nothing to write home about.

The hotels are generally clean, but the facilities are quite basic. Iran has yet to go a long way in developing tourism. Most hotels have facilities for both western and Indian style toilets. So those with arthritis or obesity need not worry.

Iran is a vast country with an ancient history and civilisation. The places of interest for Zoroastrians, however, would be Shiraz (Pasargadae, Naqsh-e-Rustom, Persepolis and Firuzabad), Yezd (especially the villages of Cham, Zainabad, Moborake, Taft, Sharifabad and the six great Pirs or mountain shrines and the many village fire-temples and shrines), Kermanshah (Taq-e-Boustan), Hamadan (the Ganj nameh), Behistun (to see the great rock inscription of Darius the Great), Mount Damavand, the Caspian Sea, the Tehran museum [5] and the National Jewels (many of them date back to Sasanian times).

Contrary to general opinion, life in Iran is not miserable — a bit boring perhaps for permanent residents. What's important is the fact that the crime rate is very low. A young woman absolutely on her own would be quite safe even at midnight on the streets — not that there is any night-life in Iran. Minorities like Zoroastrians are no longer persecuted — albeit there is some discrimination as far as employment is concerned. But this is quite universal.

All said and done, Iran is definitely worth a visit — at least once in a lifetime. It is a country that grows on you. Ostracized by the West, the country has managed to retain much of its natural beauty and culture. Given a choice between a junket to New York and a pilgrimage to Iran, we would definitely opt for the latter. Besides, the kabab-e-jujeh tastes far better than Kentucky fried chicken.

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[7]

[9]

I

For devout Zoroastrians all over the world, Iran is what Jerusalem is to the Jews or Mecca to the Muslims. It is a land which cradled the world's first revealed religion, reared benevolent kings who upheld and championed human rights even before the term was coined and which threw up men of learning who were to influence the thought-process of thinking men all over the then known world.

Like every devout Muslim who cherishes a desire to make a pilgrimage to Mecca, at least once in a lifetime, every Zoroastrian should bear the same sentiments about Iran. There is something magical about the whole country — the majestic mountains, the serene and mystical deserts, the sparkling clear rivers, not to speak of the enchanting Caspian Sea — all reach out to you in a warm embrace and as if on a magic carpet take you on a spectacular discovery of your roots. For the spiritually sensitive, it is, indeed, a feast for the soul. There is a world of difference between what one reads in standard textbooks and what one experiences for oneself.

With the Grace of Ahura Mazda and the encouragement of a few well-wishers, this writer was blessed with the opportunity to discover Iran together with a group of 15 other Zoroastrian pilgrims. The group included a practising Zoroastrian priest (Ervad Eruchshaw Dastur, Panthaky of Sir J.J. Agiary, Pune), Khojeste Mistree who filled in as an extremely able resource person, together with his wife, Firoza, three ladies from England, three others from Poona and the rest from Bombay.

The first beautiful sight which greeted our anxious eyes as our Emirates aircraft began its descent into Tehran was the majestic snow-clad Elburz range of mountains. As we alighted from the aircraft and made our way to the terminal building at Mehrabad airport, our heads bowed in salutation, for many of us it was our first step on Madar Vatan Iran. The air outside, that Friday morning, was cool and crisp, almost fragrant with the roses that abound all over the roads and street corners of the city. A private bus whisked us away to a modest, but clean and comfortable Zarthushti Peserishgah (Zoroastrian resthouse). Friday, being a weekly holiday in Iran, brings its denizens out into the streets and parks of the city. However, despite the crowds, there was an atmosphere of calmness. No music anywhere (Islam forbids music), no public expression of merriment or loud laughter and as far as the eyes can see, throngs of Muslim women covered from head to toe in black. The roads, one could notice, were wide, tree-lined and very clean. Iranians have developed a very natural and efficient [10] method for irrigating the trees. The melting snow from the mountains is allowed to flow through channels that run across natural gradients all over the city, providing adequate water for the long tree-lined avenues With tree-lined avenues and melting snow flowing systematically along the streets and the snow-capped mountains providing the backdrop, the city of Tehran makes an impressive picture postcard.

The people of Iran have an innate sense of hygiene. Be it the city, village or countryside, no one would dare to spit or relieve oneself in public. All hotels and restaurants scrub the floors and tables and the entire kitchen every night with soap and water. Transport vehicles, particularly public and private buses, receive the same treatment.

Our first introduction to Iranian cuisine was at the plush hotel, 'Nayeb', in Tehran. Iranians eat rice everyday in various and, sometimes, delicious forms and in second class hotels or wayside restaurants, chello kabab is the only fare one can expect. So it was chello kabab at 'Nayeb' — steamed, long-grain aromatic rice with a dollop of butter and generous portions of lamb kabab, soaked and cooked in its own juices, large white onions, curd, noon (Indian nan) and some fizzy aerated buttermilk to wash it all down with. Those with western tastes can opt for the local version of coke curiously called Zam Zam. All over Iran tea is consumed without milk. Water is hard but safe — even healthy with natural mineral content and taste.

In the evening we visited the Bhikhaji Behram (the same Zoroastrian after whom the famous well at Churchgate in Bombay is named) Atash Kadeh, to offer worship. With unavailability of sandalwood in Iran, the fires are offered sweet-scented herbs. Visiting Zoroastrians from India are usually requested to offer only one or two sticks of sandalwood, at a time, and leave some for offering on another day.

As a fall-out of persecution in the past, many Zoroastrians in Tehran today do not wear sudreh and/ or kusti, 24 hours of the day. Hence, outside most atash kadehs in town and cities of Iran, one not only finds white caps for worshippers to put on, but also sudreh and kusti which is put on temporarily while offering worship and removed at the time of leaving. The picture in the villages of Yezd, however, is much different, but we'll come to that later.

The same evening we fly by Iran Air to the beautiful city of Shiraz — also considered the poetical capital of the country. We arrive at 'Eram Hotel' at about 10:00 p.m., with almost 90 percent of the city asleep. There is absolutely no night-life in Iran. In fact, it is not at all [11] fashionable to eat outside in restaurants with family or friends. As a result, most shutters are down by 8:30 or 9:00 p.m. To our good fortune, we were able to locate a Turkish restaurant (which was receiving its soap and water scrub) and feast on lightly-seasoned rotisseried lamb with noon and some greens thrown in for good measure.

In the morning the next day, we set off for Pasargadae, the oldest historic site of the Achaemenid period. It is situated about 80 kms. from the city of Shiraz and like most Achaemenian settlements, situated on a vast flat plane surrounded all over by mountains. Pasargadae means land or home of Persians. Pasargadae covers an area of about 23 sq. miles.

The foundation of the Achaemenian dynasty was laid by Kurush II (more popularly known as Cyrus The Great) over two-and-a-half millennia ago. The Achaemenians laid great stress on [12] speaking the truth, archery and riding a horse. They were well-known for their sense of justice and tolerance.

[13]

Cyrus the Great was the first King in recorded history to issue a Bill of Human Rights. He is also praised in the Book of Isaiah as "the Anointed of the Lord". His empire was so vast that it took two years to travel from one end of his kingdom to another on horse back. What an amazing administrative set-up it must have been in an age without telephone and fax machines.

The first sight which greeted our eyes as we alighted from our bus at Pasargadae was the Astodan or tomb of Cyrus the Great. The beauty of this tomb lies in its simplicity. The tomb is constructed of huge blocks of white limestone, fastened together by metal clamps. It is amazing how, after more than 2,500 years, and no use of cement (just metal clamps) the structure has remained more or less intact.

The sepulchre is surrounded by seven graded courses which form wide steps on all four [14] sides leading to the mortuary chamber, covered over by a pedimented roof and reached by a very low door. The whole structure which has a pyramidal shape, measures in height from the ground to the top of the roof about 35 ft. and about 50 ft. x 40 ft. at the base.

The tomb of Cyrus had, according to Aristobulus and Onesicritus, who visited the Royal Tomb, the following inscriptions which, however, have disappeared now:

"O man, I am Cyrus, the son of Cambyses, who founded the Persian Empire and was King of Asia. Grudge me not therefore this monument". Even Alexander (who destroyed Persepolis ) was so moved by this inscription that he ordered his soldiers not to vandalise it. One could go on looking at this monument and reflect on the greatness of Cyrus for a long time, but there's more to see in Pasargadae. The Eastern Palace of Cyrus is now in ruins with a winged relief of Cyrus to indicate that the King was not just a temporal but also a spiritual ruler. The right hand of the King is raised in salutation at an angle of 45°. This is believed to be an old Persian form of greeting to indicate, "I am committed to truth." There is also the private palace of Cyrus with one column still standing and a pylon on top of which has an inscription in 3 languages — Old Persian, Elamite and Akkadian — stating, "I am Cyrus the King, an Achaemenid. The audience palace is the largest of the three palaces but with no standing column and only half-reconstructed door jambs bearing a curiously carved man-fish figure.

[15]

Late in the afternoon, we proceed towards Naqsh-e-Rustom to see the bas reliefs of various Zoroastrian victories etched on a mountain cliff called Kuh-e-Hussain. In one panel, Darius II is seen standing on 3 layers of stone with a fravashi hovering above his head. The King's right hand is raised in prayer. The standing King is seen supported by people of nations he had conquered.

The inscription reads as follows:

"Thus says Darius the King: Ahuramazda saw this world in confusion and gave it to me. He made me King, I am King. By the Grace of Ahuramazda, I established it in its place. What I ordered them, this they did, as it was my will. If thou thinkest: 'not vast is the country which King Darius holds', then look in that picture at those who carry my throne, there thou wilt witness them. Then will it be known unto thee that the spear of a Persian man has forced its way afar, then will it be known unto thee that far from Persia has a Persian man fought his battles."

Makes one's heart swell with admiration and pride, doesn't it? Well, it swells even more when one learns that Darius the Great was the first to introduce a postal system in this world, the first to connect the Mediterranean Sea to the Red Sea and the first to introduce a facility that we today know as "motels".

At Naqsh-e-Rustom, one finds royal sepulchres very different from the one we see at Pasargadae. The structure is made by cutting the rocky cliff and sinking the tomb deep in the face of the perpendicular hill. The tomb is carved at a considerable height from the ground and is not easily accessible. It is constructed in the shape of a huge Greek cross, about 70 feet in height and 60 feet in breadth.

At Naqsh-e-Rustom, Darius proclaims his Aryan lineage as follows:

"I am Darius, the Great King, King of Kings, King of the countries of all races, King of this far reaching earth, son of Hystaspes, the Achaemenian, a Parsa (Persian), the son of a Parsa (Persian), an Aryan, of Aryan lineage."

Some of the other royal tombs include those of Artaxerxes I, Xerxes I, Darius I and, of course, Darius II. There is also a structure known as Kaaba-e-Zarathust which, according to scholars, was once either a treasury or a fire altar. A pair of stone fire altars, probably used for ceremonial purposes, are also located on another side of the mountain.

Below most of the Achaemenian tombs, one finds bas reliefs of the Sasanian period. The [16] reliefs mostly depict various Sasanian victories and important historical events of that period. The most captivating relief is that of Shapur I on his horse and the Roman Emperor, Valerian, kneeling before him and asking for forgiveness. The expression of triumph has been beautifully captured in stone by the expert masons of that time. Imagine the emperor of the then-most powerful kingdom of Rome, humbled before the Zoroastrian King, Shapur. Some of the other reliefs include Ardeshir receiving the Kingly glory from Ahura Mazda (some scholars feel it is the High Priest, Tansar), Ardeshir with attendants and Shapur battling with another warrior.

As the evening shadows began to grow longer over the mountains, the group sat down for meditation. The imperial glory of the Achaemenian and Sasanian periods began to flash across our mind. The greatness of Cyrus, the vision of Darius, the might of Ardeshir and the valour of Shapur all came crowding in. We invoked the blessings of these great kings on the very land they once walked and rededicated ourselves to the virtues of truth, justice and welfare which were so dear to the Achaemenians and the Sasanians.

[17]

II

Iran today, though a fraction of her ancient empire, is still very large, with an area of 628,000 sq. miles. Nearly one-sixth of the area is a salt desert. To the north is the Caspian Sea and to the south, the Sea of Oman and the Persian Gulf. To the west is Turkey and Iraq and to the East, the deserts of Baluchistan and Afghanistan. Much of Iran is situated on a plateau at a height of 3000 ft. between two depressions — the Caspian Sea and the Persian Gulf. The ground rises sharply from the Caspian reaching heights of 13,000 to 15,000 ft. on the mountain tops (Elburz range) within just 50 miles from the coast. Three chains of mountains cross the country — Elburz, the Central range and the Zagros. The country is rich in natural resources. However, from a Zoroastrian point of view, the richness of Iran lies in its glorious history, its advanced culture thousands of years ago and spirituality that seems to ooze out of every mountain, river and desert in the country.

The most important historical monument Iran can boast of is Takht-e-Jamshid or Persepolis created by Darius the Great and further developed by his son, Xerxes I. It was built about 100 years after Pasargadae and has some of the most exquisite stone carvings of that antiquity. Kuh-e-Rehmat (mountain of mercy) offers a backdrop to Persepolis which is constructed on a high platform admeasuring 1,58,275 sq. yds. On this platform are situated:

a) the grand staircase, leading from the road to the top of the platform. These wide shallow steps were constructed for horsemen to climb, mounted;

b) the Xerxes Portal which is an ornamental gate probably serving as an entrance hall to both the Apadana and the 100 columns palaces. There are lovely carvings of winged bulls on either face of the portal;

c) the Apadana is situated about 5 ft. above the level of the platform with some columns still standing. An excellent record of the costumes, weapons, races and traditions of the people nearly two-and-a-half millenniums ago is carved on the eastern grand staircase of the palace. Races of 23 nations (including India ) are shown bringing gifts to the Great King. The Achaemenians apparently believed in imperial splendour and lived in great style. However, they also believed and made it known to the world with inscriptions that all that they achieved in this world was with the Grace of Ahura Mazda. The stone masonry is exquisite — the folds in the garments, minute details like finger nails, shoe-straps and expressions which make the characters depicted in the panels almost come alive. There are Persian and [18] Median guards, Phoenicians with chariots, Bactrians with two-humped camels, an Arab with a ram and an Indian (clad in a dhoti) with a cow. One could go on looking endlessly and leave it to the imagination what the scenario must have been over 2,500 years ago, with about 10,000 people standing in the audience hall with all the pillars intact, the huge two-headed bull capitals at the head of each column spanned by wooden beams, over which rested the elaborately constructed flat roof. Alas, today, the columns are few and broken, the bull capitals lying on the ground instead of its original perch on the pillars and no trace of the wooden roofs which were burnt by the drunken soldiers of Alexander the Accursed. They say it took 2000 camels, 4000 horses and 10,000 mules to carry the loot from Persepolis.

Persepolis literally means "destroyed city" and, therefore, many Iranians prefer to refer to it as Takht-e-Jamshid (throne of Jamshid), although the monument has nothing to do with King Jamshid of the Peshdadian dynasty:

d) Tachara or Darius' private palace with figures of the great King on door-jambs fighting griffons and other demons;

e) Hadish or Xerxes' private palace, totally ruined except for one or two figures of the King;

f) the Ganj or treasury which was originally a huge columnar building with many [19] inscriptions asserting the services of Xerxes in the worship of Ahura Mazda.

At some distance in the mountain are cave-like astodans (tombs) of Artaxerxes II and Artaxerxes III.

Though the ravages of time have levelled to the ground the most imposing edifices of the Achaemenian period, the ruins that still remain serve to reveal the departed grandeur of Persian architectural masterpieces. According to Strabo, every new King constructed a new palace which bore his name and had his image engraved upon it, together with a cluster of buildings, which served as treasuries and storehouses to receive the vast tributes from the subject races.

As a group, we were extremely pleased to see restoration work being carried out at Persepolis. Even Muslim Iranians consider monuments like Persepolis to be part of their national heritage and are proud of it.

One hopes the Government or even bodies like UNESCO could pump in funds for restoration work at Naqsh-e-Rustom where the vicissitudes of time have already taken a heavy toll.

Before taking our leave of Persepolis, we invoke the spirits of the great kings of the Achaemenian dynasty, offer our prayers and salutations and like our sagacious forefathers of [20] yore, reaffirm our faith in the good Mazdayasni religion and commit ourselves to upholding the truth and fighting the lie.

In the evening, we visit the tomb of Iran's celebrated poet, Sadi, and later unwind at Baug-e-Gulshan which is a beautiful park with a wide variety of roses.

Although we used to sleep at the hotel, our dinner and breakfast would usually be at the Zarthushti peserishgah across the street. This resthouse was built about a century ago and, even today, occupies a huge area with orchards and a dadgah built about 40 years ago. Usually Zoroastrian students from Yezd who come to Shiraz for education avail of the facility. The resthouse offers a unique Zoroastrian atmosphere to pilgrims from India and, of course, Iranian Zoroastrian cuisine like berry pulao and Osh. Breakfast is usually heavy with eggs, honey, cottage cheese, noon, butter and several cups of tea. How many of us could still munch on dry fruits (by the fistful) in the bus and still fell hungry early in the afternoon was a wonder?

On Monday, May 8th, we set off for Firuzabad to see the palace of Ardeshir I built probably around the 3rd century A.D. The structure with three domes open to the sky, today lies in ruins. It is believed to have housed, during Sasanian times, three great ceremonial fires.

The journey from Shiraz to Firuzabad took us about three hours through mountains and [21] beautiful countryside. The bus had to stop about half a mile away from the site because the river Buraza was in spate and the bus could not negotiate it. What followed was a fun-filled ride in a tractor-trailer across the river. Many of us could not remember the last time we had such adventure and fun.

Within the ruins of the palace and under the dome where the great ceremonial fire used to burn, we light our own little fire, offering it sandalwood and loban. Ervad Eruchsha recited an Atash Niyaesh with a few others joining in. It was a very moving experience for all of us. Imagine standing under the imposing dome of a 1700 year old historical structure (spiritual centre would be more appropriate), lighting a fire with all our devotion and faith, the sweet fragrance of sandalwood and vibrations of the Avestan manthras filling the chamber with purity, love and devotion.

We then sat down to meditate, feeling the warmth of togetherness and a high sense of involvement.

In the afternoon, before lunch, some of us did our padyab-kusti and offered more prayers by the river Buraza. It was an experience we will never forget. The gurgling river flowing nearby, the sun overhead, almost bathing us with its purifying rays, the mountains providing the backdrop and Ardeshir's palace standing majestically as a witness. Indeed, this is how our ancestors must have looked up, through nature to nature's God. Indeed, experiencing [22]

one's religion, its traditions and customs, in the land of its origin is a rewarding experience.

The next day, our bus took us to Kazeroon to see some more Sasanian bas reliefs and the excavated city of Bishapur.

There were about seven panels each depicting a certain victory or event of historic importance. In one panel, Shapur the Great is seen trampling a Roman General under his horse and the Roman King, Valerian, begging for mercy. Shapur's son, Hormuzd, is also seen riding his horse in this relief. Unlike at Naqsh-e-Rustom, here Shapur's face has not been destroyed. His face shows very strong character and his bearing is naturally royal. His hair and beard is coiffured and on his head rests a huge crown. In another panel, Shapur is, once again seen with Valerian (on his knees), and the Bishop and Antioch. Yet another panel depicts the exchange of Kingly Glory between Hormuzd and Narseh.

[23]

Lunch was served late in the afternoon by the river Shapur and under the shade of a tree. We all relished the roast lamb with herbs, noon and Zam Zam.

Bishapur was discovered around 1930 and excavated around 1960. The city lies in ruins and walking through it is an experience similar to the one we can expect at Mohenjo Daro. What was of particular interest was the excavated temple dedicated to Anahita — the divinity presiding over the waters. There were special water channels and chambers for worship. At some distance was a ritual altar with two huge perpendicular columns. Walking through the passage of the imposing temple of Anahita was like walking through the passage of history. Indeed, there is so much to see, so much to know and so much to learn.

We rested at the peserishgah in the evening for we had a long night's journey before us to Yezd — a unique Zoroastrian stronghold.

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[25]

III

The narrow plain of Yezd is surrounded all over by mountain and desert. The climate is harsh with extremely dry and hot summers and searingly cold winters. Since the rainfall is scanty, the plain is partly desert — in some places glittering white with salt, in others covered by shifting, engulfing sands.

In her engrossing book, A Persian Stronghold of Zoroastrianism, Prof. Mary Boyce states, "... the Arab conquest of Iran in the seventh century A. D. was not achieved by a few great battles, but took more than a generation to accomplish: and that, although Islam was established thereby as the state religion, it needed some three hundred years, or nine generations, for it to become the dominant faith throughout the land... but late in the ninth century the tide began to ebb swiftly for the Zoroastrians... the only two places where Zoroastrians succeeded in maintaining themselves in any numbers were in and around Yazd and Kerman".

Half an hour past midnight, our bus leaves Shiraz for Yezd. On our way, we passed Persepolis which looked absolutely stunning under the moon and stars. As the night progressed, it began to grow cold. When we arrived at Abr-Koh (situated 5,000 ft. above sea level) at 5:30 a.m., it was freezing cold outside. Heaven knows how we managed to wash our hands and face with ice-cold water, perform our kusti and greet the rising sun with more prayers and salutations.

We also meditated under the 5000-year-old Cypress tree which stands 25 m high above the ground and has a trunk diameter of 4.5 m. The branch diameter is 18.5 m. Local Zoroastrians consider the tree to be very holy and wish-fulfilling. They tie little ribbons on its branches while making a wish and untie it when it is fulfilled.

Our caravan moved through more mountains, desert and finally arrived at the village of Rahmatabad in Yezd, at 10.00 a.m. Rahmatabad offered a picture we had never beheld in our lives — little mud houses which made us feel we were pushed back 2,000 years in time. However, one only has to enter some of these houses to know how wrong the perception is. There are rich carpets on the floors, elegant wooden furniture and electronic items like radio and television. Ancient-looking from the outside, but very modern inside, these mud houses help keep the interiors amazingly cool even in summer. The people of Yezd also have natural cooling systems which trap desert winds and pass them over underground waterways. They also have long underground channels called qanats which bring water to [26] the villages without any loss through evaporation, from the surrounding hills. In the days of persecution, Zoroastrians used to go from one village to another through these qanats.

After resting for some time at the newly-built Zarathushti peserishgah in Rahmatabad, we check into Yezd Inn overlooking a range of snow-clad mountains. At about 4:00 p.m., we leave for the village of Cham. The fire temple of this village has a magnificent Cypress tree in its courtyard. In fact, the presence of a Cypress tree in any village of Yezd, generally indicates a Zoroastrian settlement.

Dokhma at village Cham, Yezd.

The villages of Yezd have a mystique of their own which cannot be expressed in words. One has to experience it for one's self for the full, natural and robust impact. The people are warm and friendly. They simply love meeting visitors from India. In the village of Cham, we were told the villagers are so trusting that they never lock the doors of their houses even when they leave the village for a long period of time.

The dokhma at Cham, situated on a hill, has been in disuse since about the last 18 years. The villagers were very happy and content with this age-old system for the disposal of the dead. However, it appears that a certain "forward-looking" urban Zoroastrian Anjuman in Iran brought pressure on the villagers and forced them to opt for burial. The latter, however, poses a lot of difficulty. The land in Yezd is so rocky and hard that one cannot dig deeper [27] than two feet; as a result, skeletons of the dead begin to surface within a few years, due to erosion. It can be a very ghastly sight.

We also pay a brief visit to the neighbouring village of Mobareke and then proceed to the village of Zainabad to offer worship at its fire temple. From the outside, the structure made of mud hardly looks like a fire temple; however, within is a powerhouse of spiritual energy.

The next day, in the morning, we visit the Yezd Atash Behram. After the wonderful experiences we had at the village level, the evening before, the experience at the Atash Behram was a bit disappointing. Although the fire is believed to be of the highest grade (Atash Behram), a tubelight glowed within the kebla (sanctum sanctorum). There was also a section in the Atash Behram complex with a glass window through which non-Zoroastrians could look at the fire and take photographs.

The visit to the Gombadkhane and a fire temple in Malar was more stimulating and spiritually rewarding.

We also paid a brief visit to the Dastur Dinyar School where about 200 Zoroastrian students learn the 3 Rs in a Zoroastrian environment. They also receive religious education at this school. There were about nine teachers and we were informed they were all very poorly paid. Perhaps some of our educational trusts in Bombay may consider doing something to improve their lot.

[28]

In the evening, we wend our way, once again, through mountains and desert, to "Nareke" or "Nauraki" — one of the six major Pirs considered to be very holy by Iranian Zoroastrians. These mountain shrines not only have a religious significance but also provide a historical link, as we shall soon see.

The mountain shrines consist essentially of sacred rocks in high and lonely places. According to folklore, after the defeat of Yazdagird III, the last monarch of Sasanian Iran, at the hands of the Arab invaders, his family not only had to flee from the palace but were separated and had to roam about in the wilderness. The invaders were in hot pursuit of Yazdagird's wife and daughters. It is believed that when everything seemed lost, the princesses prayed to Ahura Mazda for help, whereupon the mountains opened up and took them in. For some, these stories may seem far-fetched and difficult to believe. But for Zoroastrians in Iran, the Pirs and the stories wound around them are an article of faith. If you ask them if they really believe in these stories, they shoot back: "Do you believe in Ahura Mazda ? Do you believe He is Good, All-Knowing and Powerful? Do you believe that He created this entire universe which also include these mountains? If you do, then what makes you think He cannot do something as simple as opening up a mountain to protect a sincere devotee and save her from the clutches of evil-doers?" This simple but logical argument leaves you speechless.

Prof. Mary Boyce in her book, A Persian Stronghold of Zoroastrianism, writes, "These sanctuaries were very dear to the Zoroastrians, so much so that one explanation which they gave for their seemingly miraculous survival as a community was that they had been spared 'for the sake of those in the hills', that is, so that they might continue to worship at these remote places, and to maintain the rites which were proper to them."

"The five sanctuaries", continues Boyce, "and one other in the plain near the city of Yezd, were in communal trust. Each village looked after the shrines in its own fields and lanes, but all joined together to care for these six. To visit any of them on any occasion was an act of much merit, but the merit was greatest when one joined in the yearly pilgrimage at the time appointed. Each pilgrimage lasted officially for five days, like each of the major festivals."

Nareke is situated at the foot of a mountain of the same name in the valley of Gaigun. At the shrine, we light a fire, offer it sandalwood and loban and prayers and then participate in the Iranian custom of singing devotional songs to the beat of a drum and also dance to the Glory of God. For visiting Zoroastrians from India, singing and dancing at a religious shrine may [29] pose as culture shock. Iranian Zoroastrians, however, look at the religion quite differently. They believe one does not have a pull a long face to demonstrate one's religiousity. The Zoroastrian religion is very positive and encourages its followers to express their love, devotion and gratitude to Ahura Mazda, not only through prayers and ceremonies but also through dance and music. Late in the evening we arrive at Seti Pir, which is situated east of Yezd.

It is believed this shrine marks the place where Yazdagird's queen, the mother of the princesses, Banu-Pars and Hayat-Banu, herself fleeing from the Arabs, sank exhausted and was taken living into the rock, together with her two attendants. Seti Pir is, therefore, regarded as the mother of the other five great Pirs.

There is also a fascinating account of how the shrine came to be built. A Zoroastrian from Yezd was imprisoned and sentenced to death for entering the holy city of Meshed. In those days, no non-Muslim could enter this city of Meshed, just as even today no non-Muslim can enter the holy city of Mecca. In prison, the Zoroastrian had a dream in which he was told the story of Seti Pir and asked to prepare himself to make the story known to others and build a shrine on the spot he would find himself the next morning. Indeed, the next morning, the Zoroastrian found himself not in his prison cell, but in Yezd. It appears, on verification it was found that prison records in Meshed did indicate a Zoroastrian having escaped from prison.

On Friday, May 12th, we set off for the most celebrated and beautiful shrine — Pir-e-Sabz — situated on the north eastern side of the Yezdi plain. We pass through miles of dry desert. Not a bird or animal could be seen. Not a blade of grass grows for miles. And, then, suddenly, out of nowhere, a patch of green on the mountain — a mountain oasis more popularly known as Chak-Chak or "Pir-e-Sabz". Here the sacred rock (where the princess Hayat Banu is believed to have been taken in) is high up on the steep face of a great limestone mountain, besides a pool of water. This pool is fed by a spring that flows, seemingly miraculously, out of the bare cliff above. The course of the trickling water is green with maidenhair fern (believed to be the hair of the princess) and the huge old plain tree which shades the sacred rock is believed to have grown from a stick on which the princess leant and which she thrust into the ground before vanishing. This tree is said to catch fire and renew itself phoenix-like, every thousand years. By the pool, there is also a giant willow which age has bent right over so that trunk and branches spread across the water and down to the rocks beyond.

[30]

From the foot of the mountain, we could see a honeycomb of terraces and little buildings clinging like a Tibetan monastery to the rock face. The climb all the way to the uppermost bungli was steep and took the wind out of us. What refreshed us immediately, however, was a drink of the water that trickles out of the mountain. The locals call it aab-e-Hayat, or the water of life, and it is as sacred to them as the water of the river Ganga is to the Hindus. We were informed that the water stops trickling from the mountain if a woman in a state of menses approaches it. On the other hand, the flow increases if more pilgrims come to pay homage. Whether a dozen pilgrims come or five thousand, there is always sufficient water for everyone's need even in the summer, provided the laws of purity are observed.

The view from the uppermost terrace at Pir-e-Sabz is stupendous and if one is sensitive enough, one can visualise how the hapless princess must have come running to this mountain. How she must have prayed for protection and aid. And even if the mountain didn't really open and take her in, Ahura Mazda in His Wisdom and Goodness, must have certainly protected her in some way or other in the wilderness. Pir-e-Sabz is also symbolic of the victory of good over evil. No wonder when the Iranian Zoroastrians come back form their annual pilgrimage in the mountains, they come back stronger in their beliefs and conviction in their religion.

[31]

In the evening at about 6:00 p.m., a jashan was performed by two Iranian mobeds within the shrine. The area being a desert, Cypress leaves were arranged in the vase instead of flowers, and dry fruits replaced fresh fruits. Glasses of milk, water and wine were also placed in the ceremonial tray. A fire was lit in the traditional way and fed with sweet- scented herbs.

After sunset, it was another round of religious music and dance. The festivity went on late into the night, almost making the desert come alive. The men mostly slept in the outdoor under a canopy of stars with the moon helping the mountain cliff to take on a more gentler hue.

As the night progressed, it began to grow cold and before we knew, we were awakened to a golden crisp morning by the crowing of a rooster and the sweet twitter of a few birds. Greeting dawn from the top of a mountain situated in the middle of nowhere is an experience one cannot easily forget.

By 8:30 a.m., we were at the foot of the mountain and back into the bus for our next destination - Pir-e-Hrist.

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[33]

IV

We arrive in the morning at the shrine of Hrist. The shrine rests on the crest of a ridge which rises from the shingle of a plain, set in a ring of mountains. A maid serving the royal household, fleeing with a child of the royal family, is believed to have been taken in by the mountain here.

From Hrist, we proceed towards Sharifabad — the Vatican of Zoroastrians in Iran. The fire at Sharifabad is believed to be oldest in the world — even older than our Iran Shah at Udvada. The Holy Fire's Khadem (guardian/keeper) is Agha Rustam Belivani, who is also the Khadem of Pir-e-Sabz and Pir-e-Hrist. Aga Rustam was overwhelmed seeing all of us and said, "This is your motherland. It's good you have all come here to pay your respects. I am glad the Parsis in India have preserved the traditions of our religion and continue to wear the sudreh-kusti. Very few people outside Iran have heard of Sharifabad. I am glad Khojeste has brought all of you here. I hope many other Zoroastrians will come here in future." We offer sandalwood to this Holy Fire and seek blessings, not only for ourselves but for the entire community, across the globe.

Not far from the Atash Behram of Sharifabad, also known as "Shah Behram Izad Pak", we visit a Zoroastrian house where an old Zoroastrian lady, Khanom Sarvar Afshari, weaves the sacred kusti in the traditional way. Women in a state of menses are not allowed into her house. They are not even allowed to go anywhere near her sheep. In fact, she shears the sheep herself and weaves the kusti reciting Avestan manthras. Naturally, our group made a beeline for buying the kustis woven by her.

On Sunday, May, 14th, we leave in the morning for the shrine of Banu-Pars. According to legend, Yazdegird's daughter, Banu-Pars, fleeing from invading Arabs, came alone to the head of the Yezdi plain. Tired and thirsty, she requested a peasant for something to drink. He milked his cow for her but, just as the bowl was full, the animal kicked it from his hands. Since the Arabs were drawing close she had to go on with a parched throat. Turning towards the mountains, she stumbled up a dry river-bed. She begged the "Stone of the Curse" to open and take her in, but it remained unmoved. She went on further into the mountain and cried out to Ahura Mazda for help and He opened the rock before her and she hastened in, never to be seen again. However, a piece of her dress was caught, it is said, by the closing stone. Iranians claim that their grandparents had seen the fragment of cloth, pieces of which were cut and taken away by pilgrims over years, as a sacred relic. Today, there is no trace of the [34]

cloth in the natural cleft in the sacred rock. Once again, at this shrine, we light a fire and offer worship.

Childless women are known to have their wishes fulfilled after praying and tying the symbolic ribbon at this Pir. We rest at the shrine in the afternoon, after a wonderful repast [35] of fried chicken and chips.

Our bus leaves the Shrine of Banu-Pars at 3:00 p.m., passing through miles of salt desert. In deserts like these, the afternoon sun can play all sorts of tricks on your eyes. We had read about mirages in school textbooks; here, we were actually experiencing them. We thought our bus was approaching a vast expanse of water when, in reality, there was nothing but glittering salt all over the surface of a barren and infertile stretch of land.

At about 9:00 p.m., we arrive in the city of Isfahan. It looked beautiful by night. For some strange reason, it looked even more modern than Tehran. There were excellent bridges, fountains and modern shopping malls. We arrive in a predominantly Armenian area of Julfa and check into a hotel by that name. This writer and a friend decided to spend the night at the Zarthushti Peserishgah in Isfahan and sleep under the open sky. Others sleeping in the artificial comfort of the air-conditioned hotel did not know what they were missing.

In the morning, we offer worship at the Atash Kadeh in Isfahan and proceed to see the ruins of an ancient fire temple situated on a hill in the old village of Marabin. In the evening, we see the world famous Blue Mosque.

At about 7:00 p.m., this writer, together with a friend, leave for Tehran by bus. The rest of the group was to fly the next morning by Iran Air.

  [36]

We arrive in the city of Tehran at about 2:15 a.m. and go over to receive the rest of the group at the domestic airport at 8:15 a.m. Without any respite, the caravan moves towards Hamadan. The countryside begins to look much greener in North-Western Iran.

At 4:45 p.m., we arrive at Mount Alvan near the city of Hamadan to see the "Ganj Nameh". It is situated near a natural waterfall. The inscriptions of Darius and Xerxes are inscribed on huge granite rocks in three languages, Old Persian, Elamite and Babylonian. English translations are put on display for the benefit of tourists. One of the inscriptions reads:

"A Great God is Ahura Mazda who created this earth, Who created yonder sky Who created man, Who created happiness for man, Who made Darius King, one King of many, one lord of many, I am Darius, the Great King, King of Kings, King of countries containing all kinds of men, King on this great earth far and wide, son of Hystaspes an Achaemenian."

The inscription of Xerxes is much the same as quoted above.

At 10:15 p.m., we arrive at Kermanshah, exhausted from travelling almost 24 hours by bus.

The next day, in the morning, we leave for Taq-e-Bustan to see more rock reliefs of the Sasanian period. In one panel, Ardeshir and Shapur are seen standing over the body of a vanquished warrior (probably Ardvan) and behind Ardeshir is a figure of Zarathushtra (some scholars believe it is an image of Mithra) with long Barsam rods in his hands.

In another panel, Shapur II is seen with his son Shapur III, both wearing a huge crown and holding a long sword. An English translation of the inscription is put on display by the "Cultural Heritage Organisation" and reads as follows:

"This is the figure of the worshipper of Mazda, the King Shapur, King of Iran and non-Iran, of pure and heavenly stock, descendant of the Gods, son of the worshipper of Mazda - the King Hurmuzd, King of Iran and non-Iran of pure and heavenly stock, grandson of the King Narsi, King of Kings."

The most impressive reliefs were within the arch carved into the rock. There were beautiful floral designs on both sides of the arch, a huge hunting scene and an equestrian figure believed to be that of Chosroes II

After a hearty meal of lamb chops under the shade of a tree, we return to the hotel for a quick nap.

At 5:00 p.m., we arrive at Behistun (or Bisutun) to see one of the most famous inscriptions of [37] Darius the Great. In the rock relief, Darius is seen with his left hand on a bow. Behind him stands his Vizier and before him, ten kings, including Guamata (the pretender to the throne) with hands bound behind them and chains around their necks. The inscriptions provide a graphic description of the outstanding events of Darius' reign. These were deciphered by Rawlinson in 1841 and helped resolve many historical obscurities.

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[39]

V

In Achaemenian times, the King was the absolute ruler of his kingdom and his power over the people was complete. He drew his right to rule over men from Ahura Mazda, with Whose authority he was clothed as His vicegerent upon earth and, as such, he was responsible for his actions to God alone. Darius the Great repeatedly says in his inscriptions that Ahura Mazda had granted him the kingdom and he ruled the empire by His Divine Grace.

At Behistun, Darius enumerates the tributary countries which owe him allegiance:

"Thus says Darius the King: These are the countries which came unto me, by the Grace of Ahura Mazda. I became King of them: Persian, Susiana, Babylonia, Assyria, Arabia, Egypt, the (lands) on the sea, Sparda, Ionia, Media, Armenia, Cappadocia, Parthia, Drangiana, Aria, Chorasmia, Bactria, Soghdiana, Gandara, Scythia, Sattagydia, Arachosia and Maka; twenty-three countries in all.

"Thus says Darius the King: These are the countries which came unto me, by the Grace of Ahura Mazda, they became subject unto me, they brought tribute unto me, whatsoever commands I gave them by night or day, these they performed."

To convince readers of the authenticity of his inscriptions, Darius states:

"That which I have done I have always done by the Grace of Ahura Mazda. Thou who shalt hereafter read this inscription, let that which is done by me appear true unto thee; regard it not to be a lie.

"Thus says Darius the King: Let Ahura Mazda be witness that it is true and not false, all this have I done.

"Thus says Darius the King: By the Grace of Ahura Mazda there is much more, done by me, which is not written in this inscription; for this reason it is not written, lest he who shall hereafter read this inscription, to him that which has been done by me should seem exaggerated, it may not appear true to him, but may seem to be false."

Later, once again, Darius devotedly, ascribes all his achievement to the divine help he received:

"That which I have done, I have done with the Grace of Ahura Mazda. Ahura Mazda brought me help.

[40]

"For this reason Ahura Mazda brought me help, because I was not wicked, nor a liar, nor a tyrant, neither I nor my family."

To hear the inscription being read at Behistun, under the rock relief (carved on the cliff 300 feet above the road below) can be a very special and moving experience.

From Behistun, we leave by bus for Damavand, our driver Behram and his brother taking turns at the wheel, throughout the evening and night.

We stop at 7:00 a.m., the next day, at a highway inn for wash, breakfast and, of course praying before the rising sun on a cold and crisp morning in the mountains.

We arrive at Damavand around 8:15 a.m. Many of us had seen this beautiful snow-covered mountain in pictures. Seeing it with one's own eyes made tears of joy well into them.

Damavand (19,000 ft. high) is the highest peak of the Elburz range and for Zoroastrians it is as sacred as Mount Fuji is to the Japanese and Mount Kailash to the Hindus. Its divine significance and glory is part of legend and Zoroastrian folklore.

According to legend, Zohak, (the personification of evil) is believed to be chained to this holy mountain. We were informed that even the Muslims of Iran celebrate a festival at Damavand to rejoice over the chaining of Zohak (or the triumph of good over evil).

[41]

After performing our kusti, we light a fire, offering it sandalwood and loban. Ervad Eruchshaw recited the Atash Nyaish, with a few others joining him.

One could go on looking at this beautiful mountain all day and not tire. Most of us considered ourselves blessed to have had a glimpse of this spiritual centre and thanked Ahura Mazda for giving us the pleasure of such a soul-stirring experience.

Gently, our bus began to roll down the mountain path offering a panoramic view of the mountains and valley. A few miles later, we pass through rice fields, and thick jungle and by afternoon, we hit the Caspian Sea. Ah! The Caspian Sea. Words would once again fail to describe its natural beauty. It is the largest land-locked sea (lake) in the world and is about 100 ft. below sea level.

We check into a hotel at Nowshahr on the Caspian Coast. For the first time, since arriving in Iran, we were able to savour fish — naturally fresh from the Caspian. In the evening, we walk for about a mile along the coast enjoying the saline air and watching the sun set over the horizon.

In the morning, we go for a boat ride and one of two adventurous souls (including this writer) decided to take a plunge in the inviting waters. Ladies are permitted to swim with their scarf and rupush, They are only allowed to take off their shoes and socks.

[42]

We depart for Tehran around mid-noon passing, once again, through thick jungle. We stop for lunch at a wayside inn, after which our bus climbed all the way up to the snowline. The view from the top was absolutely breathtaking. A few hours ago, we were below the sea level; now we were above the snowline. Iran is a land of strange but endearing contrasts.

We arrive into the city of Tehran at about 7:00 p.m. and proceed towards Resalat where a Zoroastrian colony (with a small dadgah) called Rustom Baug (built by Arbab Rustam Guive) is situated.

We spend the night at Hotel Parsa, spending the next day mainly at various shopping centres in the city. At night, we eat at a Zoroastrian restaurant in Shemiran — a beautiful suburb of Tehran.

On Sunday, May 21^st, we pay a visit to the National Museum which houses, among other rare artifacts, a few original panels and staircases from Persepolis. The museum was well-maintained and was a treasure-house of rare pottery, ceramics, cuneiform inscriptions, fabrics, etc.

The same afternoon, we see the national jewels which were on display under heavy security. The diamonds and rubies and emeralds all had their glitter and value in material terms. However, they all paled into insignificance before the natural beauty and spiritual [43] richness of the country to which we had been exposed all these days. Even the famous Peacock Throne (about which we had read in school text books) failed to move us.

The next morning, as our plane took off over the Elburz, we looked down from our little cabin window at the holy land. With tears once again welling into our eyes, we thanked Ahura Mazda for blessing us with this experience and prayed that many other Zoroastrians may experience their roots in a similar way and emerge intellectually and culturally enriched and spiritually cleansed and transformed.

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[45]

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[47]

I

When Ervad Eruchshaw Dastur, Panthaky, Sir J. J. Agiary, Pune, Coover P. Mehta, a businessman from Pune and this writer decided to re-visit Iran, within six months of the last visit, half the number of our friends thought we were mad. Unlike Dryden, they did not know, "There is a pleasure sure in being mad, which none but mad men know."

For Zoroastrians, Iran is a land seeped in our ancient history, culture and spirituality. No Zoroastrian, however sceptical, would ever return from his holy land untouched by its natural beauty, historical richness and spiritual energy.

With the Grace of Ahura Mazda, a group of 29 pilgrims left Bombay in the wee hours of October 27th (Roj Khordad, Mah Khordad), winging their way to the ancient land of their ancestors. There was joy and high expectation in every heart, which, of course, Ahriman, the Arch Fiend, could not quite stomach. So he struck his blow at Mehrabad Airport. The suitcases of the pilgrims began to roll on the conveyor belt — all but one — that of this writer. There was an immediate feeling of disappointment and grief. "Why just me, of all others" is a question anyone would have asked Ahura Mazda. But it is in situations like these that Zoroastrian theology helps one take calamities and tragedies philosophically and stoically.

We proceeded to lodge our complaint regarding the missing bag, with the airport authorities who, initially, appeared quite callous and insensitive. They probably thought we were making a false complaint in order to seek compensation. It was at this point that an influential Muslim officer who was helping the group clear customs, intervened and muttered something in Farsi (Persian). That did it! Our complaint was promptly noted and we were assured that a telex message would be immediately dispatched to the airport authorities in Dubai where we were earlier transiting for a change of aircraft.

We were naturally curious to know what the Muslim officer had muttered to his colleagues. Our heart swelled with pride on learning that he had said, "These are Zarathushtis — they don't lie or cheat." So it was welcome to Iran, richer by the experience, though poorer by the bag.

The temperature outside the terminal building was 15°C, with a definite nip in the air.

[48]

The capital city of Tehran, with an area of 1,200 sq. kms., is situated at the foot of the Elburz or Alborz mountains. It is hot and dry in summer (with temperatures soaring upto 42°C) and cold in winter (with the mercury dipping to -16°C). The city has a population of about 67 lakh inhabitants.

Driving past Azadi Square, with its great tower and museum built in 1971 and the long tree-lined avenues irrigated by the melting snow waters of the Elburz range, we arrive at Hotel Iranshahr, for rest.

Lunch, as usual, was at Nayeb with garlic-flavoured yoghurt, noon (Indian nan), succulent lamb kababs grilled to perfection and chello, the famous long-grained aromatic rice from Northern Iran. Memories of the May 1995 trip came crowding in. Everything was the same, except for the new group of pilgrims.

In the evening, we offer prayers at the Bhikhaji Behram Dadgah and then at the Aramgah which is reportedly the largest Zoroastrian Aramgah in the world. Despite its vastness and natural surroundings, the place personally left us cold.

At 8:30 p.m., we board a flight from Tehran to the famed city of Shiraz, known for its good-natured people, poets like Sa'di and Hafez and centres of learning like the Shiraz University. For Zoroastrians, its importance lies in the fact that it is in the centre of the province of Fars.

We arrive at the Zoroastrian Peserishgah (resthouse) in Shiraz, at about 11:00 p.m., for dinner. The Peserishgah is a huge orchard with a variety of fruit-bearing trees situated in the middle of the busy Zand avenue. In the days of persecution, Zoroastrians fleeing Yezd would rest in Shiraz at the Peserishgah, before proceeding to the port of Hormuzd and sailing to India. Today, it provides boarding and lodging facilities, mainly to Zoroastrian students from Yezd who come to Shiraz for studies. There is also a small Dadgah to meet the religious requirements of the students, pilgrims and tourists.

We sleep well after midnight at Hotel Eram, situated diagonally opposite the Peserishgah, only to be up and about at the crack of dawn to offer worship at the Dadgah. It was a rewarding experience praying the Khorshed and Meher Niyaeshes before the rising sun, in the fragrant and peaceful surroundings of the Peserishgah in Shiraz and the Atash Niyaesh before the Dadgah fire. There is a strange spiritual energy in Iran which makes the offering of prayers a supremely uplifting experience.

[49]

After a full breakfast of honey, cottage cheese, noon, eggs, fruits and tea, we leave by bus for Pasargadae — the site of the battlefield where Cyrus the Great defeated the Medes and where his mortal remains were laid to rest. The Medes and Persians were both of Aryan stock, but the former were the more powerful of the two nations. The Persians were a rough mountain folk leading an agricultural life and occupying a region ( Fars ) about 400 miles long, just north of the Persian Gulf. They were the vassals of the Medes. The Medes occupied the region in North-Western Iran known as Media, in and around modern-day Hamadan and Kermanshah.

Cyrus the Great, within a short span of three years, made himself the master of the whole Median territory and his army, consisting mainly of skilled archers and swift cavalry, became so powerful that neighbouring nations like Babylonia, Egypt, Lydia in Asia Minor and even Sparta in Greece, had to form a combination against him, which, of course could not check the military genius and might of Cyrus. By 546 B.C., Lydia, the chief author of the hostile combination, had fallen and its King, Croesus, whose name had become a kind of synonym for fabulous wealth, was a prisoner in the hands of Cyrus. In 539 B.C., the Chaldeans were conquered and Babylon fell without a struggle, despite the vast walls which Nebuchadnezzar had built to protect it.

[50]

Cyrus not only liberated the Jews from Babylonian captivity, but also gave them the funds to rebuild their temple in Jerusalem. It is little wonder the Jews still praise him as "the Anointed of the Lord".

Cyrus was also the first king to declare to the world, what is today enshrined by the United Nations, as the first Bill of Human Rights.

It is at the Astodan (tomb) of this great and glorious king that the pilgrims were privileged to pay their respects. The tomb of Cyrus (also revered by Persian Muslims as "the tomb of Solomon's mother") is located on the Southern edge of the site at Pasargadae.

As the group sat down for lunch under the shade of a tree, this writer turned, as if on cue, to look at the tomb and what he saw made him blink. An amazing [51]

silhouette of a Fravashi could be seen on the top right-hand exterior of the tomb. It cannot be seen at short range, but is amazingly clear from a distance of even 50 mts. We confirmed what we saw with one or two members of the group and within minutes, the entire group was abuzz with the new discovery. A devout lady from the group felt the discovery was a good omen for us and, sure as can be, the same night, news arrived in Tehran that this writer's missing bag was located in Dubai. Glory unto Ahura Mazda, peace be upon the spirit of Cyrus the Great.

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[53]

II

Cyrus, who laid the foundation of the mighty Achaemenian (named after Achaemenes/ Hakhamanesh, an ancestor of Cyrus) empire, was born in 599 B.C. Scholars and historians have referred to him as "the most outstanding person of the ancient world" and architect of the first "World Empire".

Despite the vastness of his empire and the strength of his army, Cyrus remained a benevolent and tolerant king. In an age seeped in cruelty, slavery and the law of "might is right", he gave humanity the first charter of human rights, declaring, among others, man's right to freedom of religion, opinion, expression and free movement.

He united Iran by defeating his own maternal grandfather, Astyages, and overthrowing the Median Empire in 549 B.C. For the first time, all the different Iranian tribes, under Cyrus' leadership, were integrated into a single nation.

Cyrus ruled his empire wisely and justly. Law and order was so strictly observed that it gave rise to the phrase, "The laws of the Medes and the Persians" (Daniel VI, 8), or laws that were immutable.

According to the Old Testament, Daniel (a prophet of the Jews) had prophesied the birth of Cyrus who would overthrow Babylon and save the Jewish people from extinction.

Cyrus demonstrated his amazing military genius in the conquest of Babylon. His army, consisting of both the Persians and the Medes, diverted the waters of the river Euphrates and marched up the dry river-bed right into the heart of the city. When Babylon fell, he released the captive Jews and instead of imposing his Zoroastrian faith upon them, allowed them to go back to Palestine and rebuild the temple of Solomon with funds from Persian coffers.

The tolerance, magnanimity and vision of Cyrus has no parallel in the history of mankind. We, the Parsis, have much to be proud of. But, we cannot just sit upon the laurels of our great ancestors. We must consciously strive to mould our lives and perform virtuous deeds in this world, for the greater Glory of Ahura Mazda. It was, therefore, only appropriate that our pilgrimage formally began with salutations to the Great King Cyrus or Kurush II, at his astodan in Pasargadae.

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The Eastern Palace of Cyrus at Pasargadae lies in ruins and all that remains of his private palace is a single column with a pylon on top which bears the following inscription in Old Persian, Elamite and Akkadian: "I am Cyrus the King, an Achaemenid."

Indeed, the greatness of Cyrus lies in his simplicity and modesty.

From Pasargadae, we drive to Naqsh-e-Rajab, believed by some historians to be the site where Ardashir Papakan, the founder of the Sasanian dynasty, was coronated King, after overthrowing the Parthians in 226 A.D.

Along with his High Priest and Grand Wazir, Tansar, he made a valiant effort to revive the ancient glory of his forefathers. Ardashir assumed the role of "Defender of the Faith" and combined the 'Church' and State into a single federal authority.

The development of the "Zoroastrian Church" during the early Sasanian Empire is, however, linked more to the name of Kartir (or Kerdir) than Tansar.

At Naqsh-e-Rajab, among other bas reliefs, we find the inscriptions and the face of Kartir etched in stone. Kartir's finger in the relief is raised in a strange gesture of salutation or respect.

Kartir was one of the founders of Zoroastrian orthodoxy under the early Sasanian kings and he was almost singularly responsible for keeping actively-proselytizing religions like Buddhism and Christianity under control. It was Kartir who put Mani, the heretic, to death in 242 A.D., after the death of Shapur I. He also dealt ruthlessly with Zoroastrian apostates.

Despite his intolerance of other proselytizing faiths and militant temperament, there is no doubt that Kartir was a powerful and astute religious leader, who not only had a tremendous influence over a long series of Sasanian kings, but laid a sound foundation for Zoroastrian orthodoxy.

From Naqsh-e-Rajab, we moved to Naqsh-e-Rustom to see the royal sepulchres of Darius the Great and other Achaemenian kings. Carved below the rock-cut tombs of the Achaemenian kings are Sasanian sculptures of tremendous artistic merit.

The tombs are carved at a considerable height from the ground and are not easily accessible. The construction of all the tombs are in the shape of a huge cross (these tombs were constructed centuries before the Christian era and, therefore, there is no possibility of any Christian influence) about 70 ft. in height and 60 ft. in breadth.

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The mortuary chamber has a low doorway in the centre and has troughs hewn deep in the stone floor where the mortal remains of the King and his dear ones were left to rest about two and-a-half millennia ago.

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The different tombs at Naqsh-e-Rustom are all built on the model of the tomb of Darius the Great (who, alongside his tomb, also lists his achievements and love for the truth in trilingual inscription).

The external features of the tomb represent the facade of a palace. Four bull-headed columns, two on each side of a double recessed doorway, support an entablature. Over this is the exquisitely carved throne consisting of two stages in bas reliefs, depicting the figures of the vassal nations. The King is portrayed standing on a triple- level pedestal with his left hand resting on a bow and the right hand raised in prayer or adoration. There is a fravashi (the wings of the fravashi are of an old rectangular design) hovering above the figure of the King who is standing before a fire altar with the sun shining high up in the extreme right-hand corner.

Among the Sasanian bas reliefs carved below, our favourite is the fourth or the central panel (about 35 ft. in length and 16 ft. in breadth) commemorating the victory of King Shapur over the Roman emperor, Valerian. Shapur, in full royal attire, is seen mounted upon a powerful-looking horse and Valerian is seen kneeling before him with hands outstretched in supplication. The moment of Persian triumph over Rome is beautifully captured and preserved in stone.

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In other panels, there are scenes of royal combat, King Varahran II (or Behram II) with his courtiers, the triumph of King Artakshir (Ardashir) symbolically trampling beneath the feet of his horse, the prostrate figure of the last of the Parthian Kings and himself receiving the emblem of sovereignty from the hands of a figure mounted on horseback (some believe the figure is that of Ahura Mazda, whereas others feel it is Tansar) with a sceptre in his left hand.

Another eye-catching panel is that of Varahran IV (mounted on a horse in full royal attire) in the act of charging his enemy at full speed, piercing him with a spear and throwing the horse down.

By 5:15 p.m., the sun had set over Naqsh-e-Rustom creating an atmosphere charged with mixed emotions. We light a small fire somewhere around the central panel and invoke the blessings of the Great Kings — blessings for spiritual strength and courage to face the multitude of issues facing the community with complete faith in Ahura Mazda and His Wisdom.

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[59]

III

After the death of Cyrus the Great, his son Cambyses ascended the throne in 529 B.C. The latter conquered Egypt, Cyprus and extended his sway right upto Abyssinia, Libya and the Greek settlement of Tripoli.

Cambyses had no children and hence, after his death, there was chaos after his death. The various conquered territories began to rise in rebellion and various imposters, the chief among them being Gaumata the Median, appeared on the scene to usurp the royal throne.

It was at this critical time in Persian history that Darius, the son of Hystaspe and scion of the royal family, took charge of the administration in 521 B.C.

After fighting 19 battles and capturing nine kings, "By the Grace of Ahura Mazda", [60] as Darius put it, he firmly established his unchallenged supremacy over all the conquered nations.

Darius' empire stretched from the river Danube (Europe) in the west, right upto Sind and the present-day Frontier Province and part of the Punjab and from Central Asia right upto the north-eastern parts of Africa.

For administrative purposes, the empire was divided upto various Satrapies, or provincial governments, whose Satraps or governors were appointed by the King himself and were directly responsible to him for civil administration, justice, finance, law and order.

The provinces enjoyed a great deal of independence in local matters, but had to pay tribute regularly and provide recruits for the great King's army.

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Darius was a visionary and able statesman. In the footsteps of Cyrus, he helped the Jews complete the task of building the Temple of Solomon, as a result of which even Darius is fondly remembered in Ezra, Haggai and Zechariah.

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Darius was not just a conqueror, but also an empire-builder. He built roads, bridges and waterways to reach far-flung parts of his empire. The royal highway from Susa to Sardis was about 1700 miles long with 107 post-houses and fine caravansaries.

Darius is credited with pioneering the world's first postal service. He was also the first to build the Suez Canal connecting the Red Sea with the Mediterranean.

It was at the Spring capital of this great King that the pilgrims went on the second day of the pilgrimage, to offer respects.

Persepolis or "Takht-e-Jamshid" was neither a political, economic or military capital. The city of Susa was the capital of the Persian empire. Takht-e-Jamshid with its once enormous buildings, was the Spring capital (for Navruz celebrations) just as Ecbatana (modern Hamadan ) was the Summer capital.

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Even in its ruined state, "Takht-e-Jamshid" looks stunning. It is believed construction took nearly 180 years and its architecture profoundly influenced Mauryan art in India. The four Lions capital on the Ashoka pillar found at Sarnath and Sanchi, which is the emblem and official seal of the Government of India today, traces its roots to "Takht-e-Jamshid". Even Ashoka's Hall of Hundred Pillars at Pataliputra was inspired by a similar monument created by Darius at "Takht-e-Jamshid". "Takht-e-Jamshid" covers an area of 1,25,000 sq. mts. and is built on a platform rising between 8 to 18 metres above the plain.

The high terraces can be accessed by a double flight of stairs (111 steps on each side) so spacious and gentle, that horse-driven chariots could easily ply over it. It was Darius who started building "Takht-e-Jamshid" but it was his son, Xerxes, who developed it further and completed it.

The Persian genius in architecture has displayed its best in the construction of palaces. Two-winged human-headed bulls flank the massive portals to the "Xerxes Gate" which lead to the palace and guard the royal gates. The most distinct feature of the magnificent edifice, is the "hypostyle" construction of the hall. The roof was supported on fluted columns, each resting on a richly carved bell-shaped base, and gently tapering towards the top. The largest number of columns known to have supported [64] one of the structures, as seen from the remains still existing, is one hundred. The capital on the top of the column usually consisted of two bulls or of two unicorns with their faces turned in the opposite directions, and with their legs folded back. The height of each column is over 60 ft. and was once spanned by wooden beams, over which rested an elaborately constructed flat roof. Alas, Alexander the Accursed destroyed it all in a drunken fit.

The "Apadana" is the largest structure at "Takht-e-Jamshid".

An excellent record of the costumes, weapons, races and traditions of the people, nearly two and-a-half millennia ago, is carved on the eastern grand staircase of the palace. People of various nations, including India, are shown bringing gifts to the great King.

The "Apadana" is connected to the "Tachara", or Mirror Palace, by a staircase. The "Hadish", or the private palace of Xerxes, is located at the highest point of the platform. The Royal Treasury is separated by a great wall. It is said Alexander pressed into service the use of 2,000 camels, 4,000 horses and 10,000 mules to carry the loot from " Persepolis " (destroyed city).

Standing near the "Apadana", the group invoked the blessings of the Great Achaemenian kings who established their world empire on the Law of Asha [65] (Righteousness). Darius' inscription at Persepolis flashed across our mind,

"A Great God is Ahura Mazda Who created this earth, Who created yonder sky, Who created man, Who created happiness for man",

and Xerxes' words of wisdom,

"............. the man who has respect for the Law which Ahura Mazda has established and worships Ahura Mazda and Arta reverently, he both becomes happy while living and becomes blessed when dead",

seemed to fill our being with a renewed sense of duty and purpose in this world.

After a packed lunch of roasted lamb, greens and noon, we proceed to "Baug-e-Gulshan", to unwind among the roses that were not as much in bloom as they were on our last visit in May. The evening was mainly spent shopping on Zand avenue and discussing community issues at the Peserishgah.

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[67]

IV

After a heavy breakfast of eggs with chicken sausages and the works, we leave for Firuzabad where Ardashir Papakan's palace with three domes open to the sky, stands in ruins.

Sasanian architecture, with its brick work and domes, is very different from Achaemenian columnar architecture. Reportedly, dome designs were first pioneered by Sasanian Kings in the 3rd century A.D.

The journey from Shiraz to Firuzabad took us through about three hours of frequently changing landscape, evoking "oohs" and "aahs", at regular intervals, from the excited pilgrims.

The palace is located across the river Buroza (or Buraza) and in the absence of a proper bridge, it has to be crossed over in a fun-filled tractor-trailer ride. Some adventurous souls decided to negotiate the river with rolled-up trousers over the slippery river-bed. Barring a few bruised knees and one slightly sprained toe, the negotiation was successful.

Within the ruins of the palace and under the dome where, reportedly, a great ceremonial Fire once used to burn, we light our own little fire, offering it sandalwood, tachho and loban. Ervad Eruchshaw Dastur and Ervad Ramiyar Karanjia prayed the Atash Niyaesh, lifting both our spirits and our prayers to the higher realms.

After a packed lunch by the river, we proceed to "Shahre Gur" or the town/settlement built by Behram V or Behram Gur (420-439 A.D.).

This mighty Sasanian King was not just courageous, but also amazingly strong and powerful. He was an adept at horse riding and archery and was particularly fond of hunting the wild Gur or onager. For this reason, he was often called Behram Gur.

Behram was the son of Yazdegard I who was not very popular among the Iranians (due to his soft corner for the Romans and the Jews) and, therefore, his accession to the throne was not easy. To avoid a civil war, he made a novel offer to the Iranians.

According to the offer, it was agreed to place the throne and the crown between two ferocious lions chained on each side of the throne. The one who would overpower the lions and seize the crown would ascend the throne.

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Behram V, armed with a gurz, (mace) advanced towards the throne and with lightning speed and skill, knocked the living daylights out of both the lions, snatched the crown and ascended the throne.

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Shahre Gur today lies in ruins. All that remains is a solitary watch-tower and traces of a temple dedicated to Anahita — the divinity presiding over the waters. Sitting comfortably at the site of the temple, we watch the sun set over the distant hills and offer prayers to Ahura Mazda. In the distance, a shepherd was herding his flock of sheep back home. None but Nature could paint such a beautiful canvas.

On our way back to the bus, we pick up interesting broken pieces of pottery and other relics. This writer managed to find an interesting seal which now adorns his writing table. There is also a huge mound at the site which is likely to throw up an interesting facet of history, if excavated. In fact, there are any number of caves and mounds all over the province of Fars, just waiting to be excavated.

We return in the evening to the peserishgah to learn that this writer's missing bag had arrived in Tehran. Mercifully, a member of the organising team volunteered to travel all the way from Shiraz to Tehran and bring the bag to Yezd (or Yazd) which was our next destination.

Our journey from Shiraz to Yezd began well after midnight. As the night progressed, it began to grow extremely cold. We arrived at Abr-Koh (situated 5,000 ft. above sea level) at the crack of dawn, to meditate and offer prayers under the 4,500-5,000 [70] years-old Cypress tree, considered to be holy by both Muslim and Zoroastrian locals. The tree stands 25 m. high above the ground and has a trunk diameter of 4.5 m. The branch diameter is 18.5 m.

From Abr-Koh, we proceed to Yezd, arriving at the Rahmatabad (Abode of Mercy) peserishgah at about 10:00 a.m. After freshening up and feasting on a rich breakfast of delicious cream, with noon, tea, eggs and the works, we check into a plush hotel offering accommodation in pretty little cottages with rose gardens and fountains all over the complex.

The province of Yezd is surrounded all over by mountain and desert. Kerman and Fars lie to the south, while Esfahan (or Isfahan ) is to the west of Yezd. The highest mountain in this province is "Shirkuh" ( Milky Mountain, so named due to the perpetual [71] snow-cover, even in summer) which is 4,055 m. high.

Marco Polo was the first tourist to visit Yezd in 1272 A.D. and found it to be a habitable city with "intelligent, brave and talented people".

The province of Yezd covers an area of 72,342 sq. kms., with a population of about seven and a half lakh inhabitants. It is well-known for its textile industry and its handlooms produce the most beautiful silk and brocades, even today.

The city of Yezd is a typical desert city with extreme temperatures in summer and in winter. To beat the summer heat, the residents of Yezd have badgirs, or wind-towers, which is an ancient method of air-conditioning.

The construction of badgirs and qanats (or the long underground tunnels which bring the cool water of the melted snow from the mountains to the parched desert regions, without evaporation), is a skill known only to a few families of Yezd and is reportedly a Zoroastrian invention.

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[73]

V

The villages of Yezd have a mystique of their own. The beauty and charm of these villages lie in their simplicity, spontaneity and total harmony with the natural surroundings.

The architecture of the villages is fairly standard — mud houses appearing plain and simple from the outside, but generally well-furnished from within. Each house generally has a courtyard — some even with fish ponds and pomegranate trees. The rooms have natural cooling systems and openings in the roof for natural light to filter in.

The Zoroastrian villagers are a simple, warm and friendly people. They love meeting fellow Zoroastrians who come as tourists or pilgrims and their hospitality and graciousness is legendary. Even the poorest Zoroastrian family would not allow a visitor to leave without the mandatory glass of tea (without milk), sweets or fruits.

In the evening of October 31, we visit the village of Cham and pay our respects at the village fire temple. The fire is considered to be special by the villagers and a host of legends are associated with it. There is also a huge cypress tree in the courtyard with miraculous and wish-fulfilling qualities associated with it.

From the village, we go over to see the Dokhma of Cham and then to the village of Zainabad. By the time we reached the village fire temple, the Sun had set and the moon seemed to envelope the village mud houses in a gentle silver glow. We were all privileged to see four very special fires and pay our respects to them.

Orthodox Zoroastrians have always believed that consecrated or spiritual fires are not merely symbols, but conscious living entities endowed with special spiritual qualities and energies. If worshipped with genuine devotion and love, they can respond both physically and spiritually as we shall soon see in our tryst with the holy Fires of Taft.

From Zainabad, we visit the village of Mobareke and then to a small village shrine called Pir-e-Murad. At the shrine, we light a fire and offer prayers. And as the flames began to leap higher and higher with our offering of sandalwood and [74] prayers, it seemed as if our murad (wishes) had taken wings and flown to the higher realms.

With a very full and spiritually uplifting evening, we return to the peserishgah for refreshments and dinner. A number of local Zoroastrians who had heard about our arrival came to greet the group. Daryush Yazashne (more fondly called BBC because of his incessant blabbering) entertained us with Zoroastrian folk songs to the accompaniment of drum-beats. Daryush comes from a family of priests, but by profession, is a licensed bus driver. Nature has endowed him with a wonderful mountain voice and the devotion with which he sings could draw tears even from those who do not understand Dari (a Persian dialect). At the shrines, he almost goes into a trance and brings the desert to life with his melodious voice.

It is also a wonderful sight to behold Zoroastrian children playing various games at the peserishgah. The peserishgah is a "watering hole" for the local members of the community and their love and affection is something to keep one warm for several winters.

The next morning, we visit the Yezd Atash Behram and from there, to the Gombar Khane and the Dinyar school which caters exclusively to the needs of Zoroastrian [75] students. The students begin their day at School with Zoroastrian prayers and along with secular education, also receive religious education under the guid­ance of Zoroastrian teachers.

Our next spiritual stop was the Fire of Rachune situated in a Muslim locality. The experience at Rachune was quite special.

We return to the peserishgah in the afternoon for lunch and rest. In the evening, we leave for Seti Pir or the shrine dedicated to the wife of Yazdagird III, the last monarch of Sasanian Iran.

Seti Pir marks the place where Yazdagird's queen, together with two attendants, were taken living into the rock at the bottom of a well. The shrine is therefore regarded as the mother of the other five great pirs. From the terrace of the shrine, [76] we witnessed a spectacular sunset with the sky taking on a brilliant orange hue. Then followed a round of tea, pastries, fruits, dance and religious songs.

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From the shrine, we leave for the village of Taft, famous for its juicy red pomegranates.

We offer heaps of sandalwood to the holy Fire at the Taft fire temple, but the fire seemed to be asleep and did not wish to be disturbed. Then with all the lights within the complex switched off, Ervad Dastur and Ervad Karanjia began to recite the Atash Niyaesh with full religious fervour and devotion and, lo and behold! As they were reciting the line, "... Roj nek naam, roj pak naam...", the fire came alive in a blaze of glory as if to express its delight and acceptance of our prayers!!! One would have dismissed this incident as a coincidence, but "coincidences" like these kept on recurring.

We proceeded to a village shrine called "Pir-e-Pari" and from there, to a special fire temple called "Baug-e-Khandan". Here, again, heaps of sandalwood were offered but the embers refused to light up. Ervad Eruchshaw Dastur explained later that attempts to fan the fire actually raised the risk of putting out the fire. So, once again, within the dark fire temple complex, the two priests began to recite the Atash Niyaesh. They were nearing completion of the litany but, still, the fire did not seem to respond. But, Glory be to the Good, Wise Lord, [78] Ahura Mazda! As the words, "Khshnaothra Ahurahe Mazdao, Nemase-te-Atarsh Mazdao...." filled the air, the fire blazed forth in all its resplendent glory!!! So moving was the experience that a number of eyes were moist with emotion and spiritual ecstasy.

At the peserishgah, after a dinner of cutlets and chips, there was dancing and Iranian music till 11:30 p.m. Indeed, a long, eventful and spiritually, a very, very rewarding day.

[79]

VI

On the morning of November 2nd, exactly a week after arriving in Iran, this writer's missing bag arrives safe and sound at the peserishgah. There was jubilation and, of course, relief from laundering clothes every night.

After a heavy breakfast of eggs, cream, chicken-sausages, noon and several cups of tea, the pilgrims headed for the shrine of "Nareke" or "Nauraki".

"Pir-e-Nauraki" is situated at the foot of a mountain of the same name in the valley of Gaigun. It is dedicated to an unnamed princess of Yazdagird. The shrine is a mountain oasis in the middle of a vast and barren desert. The mountains (with patches of snow on the top) at some distance, provide a beautiful backdrop. The weather, that day, was cool and crisp and the air fragrant with the perfumes of the variety of flora and fauna that abound the shrine.

We offer prayers after lighting a fire and then spend some time in religious discussion. Daryush then took over, singing devotional songs and lifting our spirits to a higher state of spiritual consciousness.

The Iranian concept of spiritualism is not restricted to prayers and ceremonies alone. It also encompasses religious songs, music and dance. Their expression of devotion is straight from the heart and it shows.

From Nauraki, we go over to the source of a mountain stream where the divinity presiding over the waters is worshipped. The water was absolutely pure, cool and refreshing. The evening was spent shopping in the bazaars of Yezd and generally taking it easy. At night, we visit the Ghazimabad Atash Kadeh and offer worship.

The next day, we rise early to leave for the most celebrated of all Zoroastrian shrines — "Pir-e-Sabz". It is situated on the north-eastern side of the Yezdi plain and is probably the most beautiful mountain oasis one could find in Iran or, perhaps, even in the world. For miles, there is nothing but barren desert; not a drop of water is available. But high up in the mountain, at the shrine, out of nowhere, emerges a pure and sacred stream of water.

The shrine is dedicated to "Nek Banoo" or "Hayat Banoo", the daughter of Yazdagird who was taken living into the mountain by Ahura Mazda when she was fleeing from the Arabs. It is said that at the spot where the princess disappeared, a spring of water emerged (poetically referred to as the "weeping" [80] of the mountain). The water trickles across a green path of maidenhair fern (believed to be the hair of the princess) into a pool. "Chak-chak" is the sound made by the water trickling into the pool, giving rise to the devotional song, "Pir-e-Sabz, chak-chak chaku....", now immortalized by Daryush. A huge plain tree provides shade to the sacred rock, while a giant willow which age has bent right over, spreads across the pool of water and the rocks beyond.

Climbing the steep steps that lead to the shrine is not easy for the aged and physically unfit. Yet where there is devotion arid religious fervour, no obstacle is of consequence.

So, huffing and puffing, we reached the top and Ervad Eruchshaw and Ervad Ramiyar performed a Jashan dedicated to "Hayat Banoo". To experience a Jashan at "Pir-e-Sabz" is both, visually and spiritually, a delight. For miles, there is no [81] civilization. The mountains offer a beautiful backdrop while the shrine itself comes alive with the vibrations of the Avestan manthras and fragrance of burning sandalwood.

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The Jashan was followed by a hum bandagi and time for quiet contemplation. A packed lunch of fried chicken and chips was served at 4:00 p.m. — a feast for the growling tummies after the earlier feast for the spirit.

By the time we climbed down from the shrine, the sun had set with a remarkable stillness descending upon the desert. A last look at the shrine from the base of the mountain and we speed off for the village of Sharifabad, to offer worship at an extremely sacred fire burning there, under the care of Agha Rustam Belivani and his son, Gustasp.

Ervad Eruchshaw recited the Atash Niyaesh before the Holy Fire and offered just three sticks of sandalwood. As the Niyaesh progressed, and on uttering, "Jasa me avanghe Mazda", the embers came alive and blazed forth into a golden flame, resulting in the third and final "coincidence" in our tryst with the fires of Yezd.

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From Sharifabad, we move to the shrine of "Pir-e-Hrist" (dedicated to a servant of Yazdagird who was taken into the "living rock" along with a child from the Royal family) where we were to spend a night and experience the flavour of sleeping in the desert with the wild jackals howling in the distance and the stars and moon to keep the sleepless, company.

A goat was sacrificed at the shrine earlier in the day, raising eyebrows among certain sensitive pilgrims in the group. Actually, there were two goats but, if reports are to be believed, one escaped, probably to become a jackal's dinner. The goat is grilled whole over a spit fire, absolutely desert-style and can be savoured with greens, curd and noon. Those with energy left after a long day, sang and danced under the moonlight, till the wee hours of the morning. Others preferred to snuggle themselves in a sleeping bag and catch some sleep. The next day, most people were up at the crack of dawn, washing their face and brushing their teeth with ice-cold water, in the open. Watching the sun rise from behind the hills, spreading light and warmth was a delightful experience. We proceeded after breakfast, once again, to the village of Sharifabad to purchase kustis woven in traditional style with all due ritual observations by Khanom Sarvar Afshari. All stock was over within minutes.

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We return for lunch to the Rahmatabad peserishgah and in the evening, head for the shrine of "Norestan", dedicated to Ardishir, the crown prince, and son of Yazdagird.

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Passing through a sand desert, we arrive at the foot of a mountain-range where the shrine of "Norestan" is ensconced. The climb up the dry riverbed was slightly difficult but all of us managed fairly well with prayers on our lips and devotion in our hearts. The shrine is surrounded on all sides by mountains and is lush and colourful with a variety of fruit-bearing trees and other flora and fauna. We light a fire in the incense burner which is in the shape of a crown (Ardishir's crown) and offer prayers. With the sun having already set across the mountains, we hurried down to where the bus was parked and refreshed ourselves with juicy red water melons.

At the foothills, Daryush got into the mood and started to bring the desert alive with his melodious voice. It was a full moon night and so making ourselves comfortable on the rocks, we allowed the spirit to flow with the music. The mountains provided natural acoustics and the moonlight contributed to the special effects. For a moment, we wondered if this was all for real and not fantasy from the movies.

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[87]

VII

On Sunday, November 5, 1995, after a continental breakfast at Hotel Safaeya, we bid goodbye to the province of Yezd and head towards Esfahan, stopping en route at the beautiful shrine of "Banu-Pars". The journey was long but comfortable.

The shrine of "Banu-Pars" is dedicated to the princess by that name, who was taken in alive into the rock. Legend has it that a piece of her dress was caught in the cleft where the rock closed in and Iranians claim that their grandparents had seen the fragment of cloth, pieces of which were cut and taken away by pilgrims, over the years, as a sacred relic.

Childless women are known to have had their wishes fulfilled after praying and tying the symbolic ribbon or thread at this "pir".

After offering prayers and a quick lunch, we continued the journey to Esfahan.

The city of Esfahan traces its roots to prehistoric times. According to the Shahnameh, Tahmurasp, the third Peshdadian King, was its main architect. Situated on the banks of the river Zayandeh Rud, it is one of the most beautiful, prosperous and modern cities in Iran today.

During the reign of Shah Abbas I, it became the capital and was so highly and beautifully developed that Esfahan came to be known as nesf-e-jahan (half of the world).

The game of polo is also believed to have originated in Esfahan.

We reach the city by 8:30 p.m. and check into Hotel Julfa, located in the Armenian quarters by the same name.

The next morning, as we were relaxing in the hotel lobby, the owner who was a Muslim inquired about who we were and where we had come from. On learning that we were Zoroastrians from India, his face lighted up and he said, "Welcome to Esfahan — you Zoroastrians are the original inhabitants of this ancient land." The feeling of delight was, indeed, mutual.

After breakfast, we visited the Atash Kadeh built around 1978 and presently catering to the religious needs of just about 1 50 Zoroastrians in the city. Two huge winged bulls guard the entrance of the fire temple. The hall within is huge and [88] tastefully done. The dadgah is shielded by glass windows and a glass door.

From the Atash Kadeh, we moved on to see the ruins of a fire temple situated on a hill. We were not permitted to climb up the hill and the view from the road was quite limited.

Our next stop was the "pol-e-Khaju" or the Khaju bridge constructed over the Zayandeh Rud by Zoroastrians under the order of Shah Abbas II.

There is also the Syosepol or the Allah Verdi bridge with 33 arches (the Khaju bridge has 26 arches). Both the historical bridges connect the left bank of the river to the city.

After lunch, we spent a couple of hours shopping at "maidan Shah" which is a splendid square 512 x 160 mts. On one side of the square stands AM Qapu and opposite to it, is the Sheikh Lotfollah Mosque which is one of the architectural masterpieces of the 17th century A.D. On the south, is the famous Shah Mosque built by Shah Abbas and to the north of the square is the Bazaar of Esfahan.

It is amazing how much shopping the group managed, within just two hours several boxes of Gaz (the Iranian nougat), carpets, wall-hangings and an assortment of artifacts and wooden boxes with miniature paintings. After returning to the Hotel, [89] there was a fresh round of shopping in and around Julfa. But, then, every tourist in Iran feels fabulously rich with the official exchange rate being 300 Toman (or 3,000 Rial) to the Dollar. Exchange a single $100 bill and you have Iranian currency worth three lakh Rials. Critics say it is "Mickey mouse money" but all said and done, you do feel like a lakhpati in Iran!

Dinner was at a plush hotel in the city offering soup, salad and, of course, the standard chello kabab, with curd and noon.

The next day, we left Esfahan, travelling cross-country by bus to north-western Iran — the ancient province of Media.

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As the journey progressed, the topography began to change with gentle mountain ranges (the Zagros range) and green pastures. The nearly 12 hours' journey to Kermanshah was spent discussing community issues, exchanging historical notes and catching 40 winks in between.

On our way to Kermanshah we passed the village of Nehavand. A feeling of heaviness came over our hearts, as we remembered the Zoroastrian martyrs who had laid down their lives in this battlefield in 641 A.D and how a mighty Zoroastrian empire crumbled at the hands of the Arabs. The irony of fate is that the same Arabs who were assisted by Noshirwan the Just (in defeating the Abyssinian Christians and preventing them from destroying Mecca) invaded Iran and overthrew the Sasanian Empire. Some historians are of the belief that had Noshirwan not come to the assistance of the Arabs at that critical time in History and had Mecca fallen in the hands of the Abyssinian Christians, Arabian and Iranian history might have been quite different today.

In the bus, we recited prayers and thanked Ahura Mazda for His Grace in keeping

the community, despite the brutal ravages of Time, after the battle of Nehavand. We arrived at Hotel Resalat in Kermanshah late in the night, with just enough [91] energy for changing into nightclothes and jumping into bed to get some much deserved rest.

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VIII

The city of Kermanshah is situated in the centre of the province of Kermanshahan and enjoys a moderate climate. Even in summer, temperatures rise to only about 22°C. The city is built on the slopes of Kuh-e-Sefid (which is a famous mountain in north-western Iran) and is located half-way between Tehran and Baghdad.

The city is believed to have been developed by Behram IV in the 4th century A.D. and further beautified by Anushirawan or Noshirwan the Just in the 6th century A.D.

In the morning of November 8, 1995, we leave for "Taq-e-Bostan" (Arch of the Garden) where monuments of the Sasanian period are sculptured in two grottos hewn in the solid rock. The grottos are linked to the romantic tale of Shirin and Farhad.

Shirin was the consort of the famous Sasanian monarch, Khusro Parviz, while Farhad was a brilliant sculptor who had also fallen in love with Shirin. The King, in order to get rid of Farhad, appointed him with a task which he thought would occupy the sculptor for life. He bade Farhad to hew a passage through the great mountain, Behistun, so as to join the rivers on the opposite side. Farhad, blind in his love for Shirin, agreed to accomplish the task on condition that Shirin may be allowed to marry him as a reward for his labour. The King agreed and Farhad toiled by day and night, thinking constantly of his lady love.

In the arch at "Taq-e-Bostan", Farhad created the statue of Shirin surrounded by attendants and in the middle, he carved, in high relief, the statue of Khusro Parviz seated upon his favourite horse, Shabdiz, and panoplied in full armour. The rivers were made to flow on either side of the arch as commanded by the King.

The romantic sculptor's end, however, was tragic. While he was at work high upon the rocky precipice, an old woman, cunningly sent by the King, gave him the false news that Shirin was dead. Farhad was overcome with grief and flung himself from the cliff to perish at its base.

The people of Iran hold Farhad as the symbol of true love and the drama of his life is enacted by troupes, especially around the spring festival of Navroze.

During the first two decades of Khusro's reign, the extent of the Sasanian empire [94] was almost as large as that of the Achaemenians, the King having captured Damascus, Palestine, Egypt and Constantinople — the capital of the eastern Roman empire.

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To come back to "Taq-e-Bostan", the most celebrated bas relief is that of Ardashir Papakan and Shapur I standing over the body of Artabanus (Ardavan), the defeated Parthian King. Ardashir and Shapur are both richly attired and are seen holding a ribboned coronet. Of particular significance is the fourth figure believed to be that of Zarathushtra (though scholars feel it is probably Mithra or Meher Yazad). The latter stands about seven feet high with a nimbus covering the head and the feet resting on a sunflower.

After a delicious lunch of lamb chops, spare ribs and assortment of chicken and lamb kababs, we proceed to Mount Behistun or Bisutun to see Darius the Great's inscription in the rock, high above the ground, giving a vivid account of the many rebellions he put down throughout the empire.

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In the rock relief, the Great King Darius is seen holding a bow in his left hand and his left leg is on the chest of Guamata (the pretender to the throne) who is lying on the ground with his hands outstretched in supplication. There are also nine other kings with hands bound behind them and chains around their necks.

At Behistun, Darius declares that he had become King of 23 countries "by the Grace of Ahura Mazda" and that there was much more done by him "which is not written in this inscription; for this reason, it is not written, lest he who shall hereafter read this inscription, to him that which has been done by me should seem exaggerated, it may not appear true to him, but may seem to be false."

Darius adds, "That which I have done, I have done with the Grace of Ahura Mazda, Ahura Mazda brought me help."

"For this reason, Ahura Mazda brought me help, because I was not wicked, nor a liar, nor a tyrant, neither I nor my family."

It was gratifying to see restoration work being undertaken at Behistun. The Iranian government, indeed, deserves to be congratulated for taking such a keen interest in the revival of ancient Iranian history and culture. After all, no less a historical personage than Darius the Great himself declares at Behistun: "If thou shaft not conceal this edict, but shalt make it known to the world, then may Ahura Mazda be a friend unto thee, may thy family be large, and mayest thou live long."

By the time we reached the "Ganjnameh", in Hamadan, where the cuneiform inscriptions of Darius and Xerxes are etched in the rocks of Mount Alvand, it was pitch-dark and the biting cold winds made it quite impossible to stay outdoors for long.

Hamadan (old Ecbatana ) was the capital city of the Medes. It was built with great skill and the material used for the royal palaces and other buildings was mostly cedar and cypress wood. The timber pillars and beams, as also the ceilings, were covered with gold and silver plates and the roof was formed of silver tiles.

According to Rawlinson, the wooden walls of the inner apartments, ornamented with coatings of precious metals, seem to have been the main distinguishing features of the edifices.

The city, according to Herodotus, was surrounded by seven concentric walls, rising one above the other by means of the battlements, which were all painted [97] in different colours. The palace and the royal treasury were situated within the seventh circle, whose walls were crowned with battlements decorated with silver and gold. The houses of the people were built outside the circuit of the walls. Nothing, however, of the architectural monuments of the period has survived the ravages of Time, with the possible exception of a stone lion, sculptured in a sitting posture and measuring about 12 feet from head to tail, which now lies in a mutilated condition in a park at Hamadan.

We travel all evening by bus, stopping for dinner at a wayside inn at 9.00 p.m. and then covering many more miles to arrive in Tehran at 2.00 a.m. A few hours' sleep and the next day was spent mainly shopping and visiting the National Museum which is the most popular among 27 others in the city.

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The next day, (Friday, November 10, 1995, Behram Roj) we leave at about 5.00 a.m. for Mount Damavand. We reached the foothills at about 9.00 a.m. to find that the peak was covered under a thick cover of dark clouds. It was quite disappoint­ ing, yet also despite the drizzle and biting cold mountain winds, Ervad Eruchshaw and Ervad Ramiyar very gallantly performed a Jashan. We also lit an additional bonfire to keep the group warm. Witnessing a jashan in the lap of nature, with the Elburz mountains enveloping the group in their majestic glory is an experience one cannot easily forget.

Mount Damavand (5,671 mts.) is the highest peak in the Elburz range and is a mountain of tremendous spiritual significance to Zoroastrians.

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According to legend, King Faridun of the Pishdadian dynasty, with his spiritual powers, had bound and imprisoned Azhi Dahaka or Zohak (the personification of evil) in this holy mountain. They say by night (when the forces of darkness and evil are more powerful) Azhi Dahaka's allegorical chains begin to weaken, but at the crack of dawn, when the cock crows (and the forces of light regain their strength), the chains once again bind the demon securely. This is a truth in Nature brilliantly expressed in allegorical form.

After spending about three hours in the calm and beautiful surroundings of Damavand and absorbing the spiritual energy that seemed to pervade the atmosphere, we head towards the Caspian coast.

The Caspian Sea, with an area of 4,24,200 sq. kms., is the largest lake in the world and lies to the north of Iran, providing marine access not only to some of the former Soviet countries, but also, through them, to the other European countries. We checked into a lovely motel at Noushahr, situated just a few metres away from the sea. For dinner, we had sturgeon (the famous fish from which the world-renowned caviare is obtained) naturally fresh from the Caspian. The night we decided to spend sleeping in the open balcony with the roaring Caspian transporting the spirit as if on the crest of a giant wave, to a realm of [100] spiritual tranquility and peace.

We arise the next morning, to a dull and cloudy day with the Caspian's turbulent waters almost threatening to gobble up the coastline. Taking in the ozone-rich air over a breakfast of tea and eggs, we departed by about 11:00 a.m. for Tehran, taking the breathtaking Chalus-Karaj Road. We passed through thick forests with rain clouds hanging low over them and further enhancing their deep and mysterious ambience. The forests abound in oak, ash, elm, cypress and pine trees and, of course, a variety of wild animals and birds. After a hearty lunch at a mountain inn and experiencing a few snow-flakes on our nose and eyelashes, the bus climbed all the way upto the snowline (13,000 ft.) where we alighted for a few minutes to take some breathtaking pictures and feel the snow that had settled on the mountain slopes only the night before.

A few miles later, we passed the Karaj Dam which was built in 1961 and provides both water and electricity to Tehran. The artificial lake formed by the Dam is about 14 miles long with an average depth of 100 ft.

By late evening, we arrived in Tehran and proceeded further towards Resalat to offer worship at a small Dadgah in a Zoroastrian colony called Rustam Baug (built by Arbab Rustam Guive).

The next day saw another round of frenzied shopping in Tehran mainly for dry fruits, saffron and gaz. In the afternoon, we saw the Imperial Crown Jewels housed in the high security Markazi Bank, situated on Ferdousi Avenue. Among the several masterpieces, our favourite is the crown made for queen Farah in 1967. The crown made for Reza Khan in 1924 is also quite impressive, having been set with over 3,755 pieces of precious stones weighing more than 2000 carats. There is also a globe made in 1869 set with 51,363 precious stones.

Among the vintage collection, the "Naderi throne" (as it is officially recognised in Iran ) or the famous peacock throne, is a visual delight, set with 26,733 precious stones.

The farewell dinner was at "Nayeb" — the same restaurant where we were first introduced to Iranian cuisine.

We offered our thanks, first to Ahura Mazda for His Grace and then to the tour organisers, Mehraban Tirandazi and Sohrab Pourmandgarian of Aftab Travels [101] (Iran), Behram, the bus driver, and Rustom, the cleaner, and the entire team of Zoroastrian volunteers in Iran who made the pilgrimage so comfortable, exciting and rewarding. Special thanks were also offered to Khojeste P. Mistree and his wife, Firoza, for their educational inputs, to Ervad Eruchshaw Dastur and Ervad Ramiyar Karanjia for their ritual inputs and to Coover Mehta for mobilizing and co-ordinating with the pilgrims from Poona.

On Monday, November 13, 1995, as our Emirates aircraft lifted itself above the Elburz range, Mount Damavand came into view, as clear as daylight, for those seated on the left-hand side of the plane. It was an excellent parting gift for those who were able to catch a glimpse. Naturally, the only wish we could make on seeing it was, "May we return, yet again, to recharge our spiritual batteries." "Atha jamyat, yatha afrinami." (May it be so as I pray.)

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The Publication Of This Book Has Been Possible Thanks To :

• The Grace of Ahura Mazda
• The Blessings of my Parents
• The inspiration and encouragement of my friends, especially, Ervad Eruchshaw Dastur, Coover P. Mehta and Adil Sarondewala
• The support and co-operation of Rusi Dhondy and Jam-e-Jamshed
• The support and co-operation of Rohinton Chinoy of Union Press
• The educational inputs by Khojeste & Firuza Mistree, and
• The financial support mobilized by Dinshaw Tamboly

Noshir H. Dadrawala