Saint Thaddeus Monastery

The Saint Thaddeus Monastery (Armenian: Սուրբ Թադէոսի վանք - Sourb Tadeos Vank;
- Ghareh keliseh, meaning "Black Church"), also known as Kara Kilise, is an ancient Armenian monastery located in the mountainous area of Iran's West Azarbaijan Province, about 20 km from the town of Maku.[1][2] Sourb Thadeos can be seen from a distance because of the massiveness of the church, strongly characterized by 2 cuspidate tambours. There are several chapels nearby: three on the hills east of the stream, one approximately 3km south of the monastery on the road to Bastam, and another that also serves as the church for the village of Ghara-Kilise
One of the 12 apostles, St. Thaddeus, also known as Saint Jude, (not to be confused with Judas Iscariot), was martyred while spreading the Gospel. He is revered as an apostle of the Armenian Church. Legend has it that a church dedicated to him was first built on the present site in AD 68.

Not much appears to remain of the original church, which was extensively rebuilt in 1329 after an earthquake destroyed the structure in 1319. Nevertheless, some of the parts surrounding the altar date from the 10th century.

Most of the present structure dates from the early 19th century when Qajar prince Abbas Mirza also helped in renovations and repairs. The 19th century additions are from carved sandstone. The earliest parts are of black and white stone, hence its Turkish name Kara Kilise, the Black Church.

A fortified wall surrounds the church and its now-abandoned monastery buildings.

In July 2008, the St. Thaddeus monastery was added to UNESCO's World Heritage List, along with the Saint Stepanos Monastery and the chapel of Dzordzor (two other Armenian monuments located in the same province

Behistun Inscription

The Behistun Inscription (also Bisitun or Bisutun, Modern Persian: بیستون ; Old Persian: Bagastana, meaning "the god's place or land") is a multi-lingual inscription located on Mount Behistun in the Kermanshah Province of Iran, near the city of Kermanshah in western Iran.

The inscription includes three versions of the same text, written in three different cuneiform script languages: Old Persian, Elamite, and Babylonian. A British army officer, Sir Henry Rawlinson, had the inscription transcribed in two parts, in 1835 and 1843. Rawlinson was able to translate the Old Persian cuneiform text in 1838, and the Elamite and Babylonian texts were translated by Rawlinson and others after 1843. Babylonian was a later form of Akkadian: both are Semitic languages. In effect, then, the inscription is to cuneiform what the Rosetta Stone is to Egyptian hieroglyphs: the document most crucial in the decipherment of a previously lost script.

The inscription is approximately 15 metres high by 25 metres wide, and 100 metres up a limestone cliff from an ancient road connecting the capitals of Babylonia and Media (Babylon and Ecbatana). It is extremely inaccessible as the mountainside was removed to make the inscription more visible after its completion. The Old Persian text contains 414 lines in five columns; the Elamite text includes 593 lines in eight columns and the Babylonian text is in 112 lines. The inscription was illustrated by a life-sized bas-relief of Darius, holding a bow as a sign of kingship, with his left foot on the chest of a figure lying on his back before him. The prostrate figure is reputed to be the pretender Gaumata. Darius is attended to the left by two servants, and ten one-metre figures stand to the right, with hands tied and rope around their necks, representing conquered peoples. Faravahar floats above, giving his blessing to the king. One figure appears to have been added after the others were completed, as was (oddly enough) Darius' beard which is a separate block of stone attached with iron pins and lead.[1] Bisotun is also one of the 80 treasures featured on Around the World in 80 Treasures presented by Dan Cruickshank.

The inscription was noted by an Arab traveller, Ibn Hawqal, during the mid-900s, who interpreted the figures as a teacher punishing his pupils. It was not until 1598, when the Englishman Robert Sherley saw the inscription during a diplomatic mission to Persia on behalf of Austria, that the inscription first came to the attention of western European scholars. His party came to the conclusion that it was a picture of the ascension of Jesus with an inscription in Greek.

Biblical misinterpretations by Europeans were rife for the next two centuries. French General Gardanne thought it showed Christ and his twelve apostles, and Sir Robert Ker Porter thought it represented the 12 tribes of Israel and Shalmaneser of Assyria. Italian explorer Pietro della Valle visited the inscription in the course of a pilgrimage in around 1621, and German surveyor Carsten Niebuhr visited in around 1764 while exploring Arabia and the Middle East for Frederick V of Denmark, publishing a copy of the inscription in the account of his journeys in 1777. Niebuhr's transcriptions were used by Georg Friedrich Grotefend and others in their efforts to decipher the Old Persian cuneiform script. Grotefend had deciphered ten of the 37 symbols of Old Persian by 1802.

During 1835, Sir Henry Rawlinson, an officer of the British East India Company army assigned to the forces of the Shah of Iran, began studying the inscription in earnest. As the town of Bisutun's name was anglicized as "Behistun" at this time, the monument became known as the "Behistun Inscription". Despite its relative inaccessibility, Rawlinson was able to scale the cliff and copy the Old Persian inscription. The Elamite was across a chasm, and the Babylonian four metres above; both were beyond easy reach and were left for later.

With the Persian text, and with about a third of the syllabary made available to him by the work of Georg Friedrich Grotefend, Rawlinson set to work on deciphering the text. Fortunately, the first section of this text contained a list of the same Persian kings found in Herodotus in their original Persian forms as opposed to Herodotus's Greek transliterations, for example Darius is given as the original "Dâryavuš" instead of the Hellenized "Δαρειος". By matching the names and the characters, Rawlinson was able to decipher the type of cuneiform used for Old Persian by 1838 and present his results to the Royal Asiatic Society in London and the Société Asiatique in Paris.

Surprisingly, the Old Persian text was copied and deciphered before the recovery and copying of the Elamite and Babylonian inscriptions had even been attempted. In the interim, Rawlinson spent a brief tour of duty in Afghanistan, returning to the site in 1843. He first crossed a chasm between the Persian and Elamite scripts by bridging the gap with planks, subsequently copying the Elamite inscription. He was then able to find an enterprising local boy to climb up a crack in the cliff and suspend ropes across the Babylonian writing, so that papier-mâché casts of the inscriptions could be taken. Rawlinson, along with scholars Edward Hincks, Julius Oppert, William Henry Fox Talbot, and Edwin Norris, either working separately or in collaboration eventually deciphered these inscriptions, leading eventually to the ability to read them completely. The ability to read Old Persian, Elamite, and Babylonian greatly promoted the development of modern Assyriology.

Chogha Zanbil is an ancient Elamite complex in the Khuzestan province of Iran. It is one of the few extant ziggurats outside of Mesopotamia. It lies approximately 25 kilometeres west Dezfoul, 45 kilometres south of Susa and 230 kilometres north of Abadan by way of Ahvaz, which is 120 kilometres away.

It was built about 1250 BC by the king Untash-Napirisha, mainly to honor the great god Inshushinak. Its original name was Dur Untash, which means 'town of Untash', but it is unlikely that many people, besides priests and servants, ever lived there. The complex is protected by three concentric walls which define the main areas of the 'town'. The inner area is wholly taken up with a great ziggurat dedicated to the main god, which was built over an earlier square temple with storage rooms also built by Untash-Napirisha. The middle area holds eleven temples for lesser gods. It is believed that twenty-two temples were originally planned, but the king died before they could be finished, and his successors discontinued the building work. In the outer area are royal palaces, a funerary palace containing five subterranean royal tombs.

Although construction in the city abruptly ended after Untash-Napirisha's death, the site was not abandoned, but continued to be occupied until it was destroyed by the Assyrian king Ashurbanipal in 640 BCE. Some scholars speculate, based on the large number of temples and sanctuaries at Chogha Zanbil, that Untash-Napirisha attempted to create a new religious center (possibly intended to replace Susa) which would unite the gods of both highland and lowland Elam at one site.

Archaeological excavations undertaken between 1951 and 1962 revealed the site again, and the ziggurat is considered to be the best preserved example in the world. In 1979, Chogha Zanbil became the first Iranian site to be inscribed on the UNESCO World Heritage List.

Bam is a city in Kerman Province of Iran. The city is the center of Bam County. The modern Iranian city of Bam surrounds the Bam citadel. Before the 2003 earthquake the official population count of the city was roughly 43,000.[1] There are various opinions about the date and reasons for the foundation of the citadel. Some people believe[who?] that Bam city was founded during the Parthian Empire. Economically and commercially, Bam occupied a very important place in the region and was famed for its textiles and clothes. Ibn Hawqal (943–977), the Arab traveller and geographer, wrote of Bam in his book Surat-ul-`ard (The Earth-figure):
Over there they weave excellent, beautiful and long-lasting cotton cloths which are sent to places all over the world There they also make excellent clothes, each of which costs around 30 dinars; these are sold in Khorasan, Iraq and Egypt.

The ancient citadel of Arg-é Bam probably has a history dating back around 2000 years ago, to the Parthian Empire (248 BC–224 AD), but most buildings were built during the Safavid dynasty. The city was largely abandoned due to an Afghan invasion in 1722. Subsequently, after the city had gradually been re-settled, it was abandoned a second time due to an attack by invaders from Shiraz. It was also used for a time as an army barracks.

The modern city of Bam was established later than the old citadel. It has gradually developed as an agricultural and industrial centre, and until the 2003 earthquake was experiencing rapid growth. In particular, the city is known for its dates and citrus fruit. The city also benefited from tourism, with an increasing number of people visiting the ancient citadel in recent years

Si-o-se Pol

The Si-o-se Pol (Persian: سی وسه پل, pronounced [siː oˈseh pol],[2] which means 33 Bridge or the Bridge of 33 Arches), also called the Allah-Verdi Khan Bridge, is one of the eleven bridges of Esfahan, Iran. It is highly ranked as being one of the most famous examples of Safavid bridge design.

Commissioned in 1602 by Shah Abbas I from his chancellor Allahverdi Khan Undiladze, an Iranian ethnic Georgian, it consists of two rows of 33 arches. There is a larger base plank at the start of the bridge where the Zayandeh River flows under it, supporting a tea house.

Cyrus cylinder

The clay cylinder: inscribed in ancient writing with an account by Cyrus the Great, king of Iran (Persia) (559-530 BC) of his conquest of Babylon in 539 BC and capture of Nabonidus, the last Babylonian king. Length of this cylinder is 22.86 Centimeter (Approximately. 10 Inches)

Cyrus cylinder is story of historic achievement of King of King with the aid of Marduk, the principal god of the city of Babylon. Cyrus The Great presented himself not as a conqueror, but a liberator and the legitimate successor to the crown. He took the title of "King of Babylon and King of the Land". Cyrus had no thought of forcing conquered people into a single mould, and had the wisdom to leave unchanged the institution of each kingdom he attached to the Persian Crown. In 537 BC he allowed several thousands of prisoners to Babylon and return to Palestine.

Cyrus then describes measures of relief he brought to the populace of the city, and tells how he returned a number of images of gods, which Nabonidus had collected in Babylon, to their proper temples throughout Mesopotamia and western Iran. At the same time he arranged for the restoration of these temples, and organized the return to their homelands of a number of people who had been held in Babylonia by the Babylonian kings. Although the Jews are not mentioned in this document, their return to Palestine following their deportation by Nebuchadnezzar II, was part of this policy.

Few rulers in ancient history have earned equivalent of the fame and respect accorded to Cyrus the Great. He was founder of an Persian (Aryan) Empire 2,5OO years ago. The cuneiform writing on the cylinder is one of the important sources for the history of discovered during excavations at Babylon which Cyrus entered in 539 B.C.

This cylinder has been described as the 'first charter of human rights',

"I am Cyrus, king of the world, great king, mighty king, king of Babylon, king of the land of Sumer and Akkad, king of the four quarters, son of Cambyses, great king, king of Anshan, grandson of Cyrus, great king, king of Anshan, descendant of Teispes, great king, king of Anshan, progeny of an unending royal line, whose rule Bel and Nabu cherish, whose kingship they desire for their hearts' pleasures.

When I, well-disposed, entered Babylon, I established the seat of government in the royal palace amidst jubilation and rejoicing. Marduk, the great God, caused the big-hearted inhabitants of Babylon to...me. I sought daily to worship him. My numerous troops moved about undisturbed in the midst of Babylon.

I did not allow any to terrorize the land of Sumer and Akkad. I kept in view the needs of Babylon and all its sanctuaries to promote their well-being. The citizens of Babylon... I lifted their unbecoming yoke. Their dilapidated dwellings I restored. I put an end to their misfortunes.

The cuneiform writing on the cylinder sets a series of rules that became base of human right declaration is as follow

takhte jamshid

Persepolis ( listen (help·info) Old Persian: Pārsa, Modern Persian: تخت جمشید/پارسه, Takht-e Jamshid or Chehel Minar[1], UniPers: Taxte Jamšid) was the ceremonial capital of the Persian Empire during the Achaemenid dynasty. Persepolis is situated 70 km northeast of the modern city of Shiraz in the Fars Province of modern Iran. In contemporary Persian, the site is known as Takht-e Jamshid (Throne of Jamshid) and Parseh. The earliest remains of Persepolis date from around 515 BC. To the ancient Persians, the city was known as Pārsa, which means "The City of Persians". Persepolis is the Greek interpretation of the name Πέρσης πόλις (Persēs polis: "Persian city").
Archaeological evidence shows that the earliest remains of Persepolis date from around 515 BC. André Godard, the French archaeologist who excavated Persepolis in the early 1930s, believed that Cyrus the Great chose the site of Persepolis, but that Darius the Great built the terrace and the great palaces.

Darius ordered the construction of the Apadana Palace and the Council Hall (the Tripylon or three-gated hall), the main imperial Treasury and its surroundings. These were completed during the reign of his son, King Xerxes the Great. Further construction of the buildings on the terrace continued until the downfall of the Achaemenid dynasty.[2]
The first westerner to visit the ruins of Persepolis was Antonio de Gouveia, from Portugal, who wrote about cuneiform inscriptions following his visit in 1602. His first written report on Persia, the "Jornada", was published in 1606.

The first scientific excavations at Persepolis were carried out by Ernst Herzfeld and Erich F Schmidt representing the Oriental Institute of the University of Chicago. Excavations were conducted for eight season beginning in 1930 and included other nearby sites. [3] [4] [5] [6] [7]

Herzfeld believed the reasons behind the construction of Persepolis were the need for a majestic atmosphere, a symbol for their empire, and to celebrate special events, especially the “Nowruz”. For historical reasons, Persepolis was built where the Achaemenid Dynasty was founded, although it was not the center of the empire at that time.

Persepolitan architecture is noted for its use of wooden columns. Architects resorted to stone only when the largest cedars of Lebanon or teak trees of India did not fulfill the required sizes. Column bases and capitals were made of stone, even on wooden shafts, but the existence of wooden capitals is probable.

The buildings at Persepolis include three general groupings: military quarters, the treasury, and the reception halls and occasional houses for the King. Noted structures include the Great Stairway, the Gate of Nations (Xerxes the Great), the Apadana Palace of Darius, the Hall of a Hundred Columns, the Tripylon Hall and Tachara Palace of Darius, the Hadish Palace of Xerxes, the palace of Artaxerxes III, the Imperial Treasury, the Royal Stables and the Chariot House.