頁1

Glories of Persia Culture - impression of Iran in 29 Days - Part 10 璀璨伊朗文明之旅 29 天 導遊 : 蘭傳洋 Allan, 百合旅行社股份有限公司2552-4411

全程地陪 : Mehrad Kajooeyan, Arg-e -Jadid Travel Corp

05/14(三) 第 10 天 大不里士→388KM(約 4 小時 30 分)塔克蘇里曼 TAKHT-E SULEIMAN→139KM(約 2 小時 30 分)贊詹 ZANJAN

早餐：飯店內早餐

頁2

午餐：Charlot Restaurant , Miyandoab 波斯風味料理 晚餐：飯店內用餐住宿：3Hotel Tourist Inn, Zanjan飯店享用早餐後，7: 20 開始今天之長途旅程，專車繞道於 10:00 抵達欣賞伊朗最大的鹹水湖( 如同土耳其、亞美尼亞之景觀 )，也是最大的內陸湖泊▲烏魯米耶湖 LAKE Orumia ( URMIA)。

頁3

這座靜如明鏡般之鹹水湖，由於修築跨湖公路橋樑而改變這座鹹水湖之潮汐水流，因此烏魯米耶湖之湖面面積已縮減了1/4；引發了環保與自然生態學者之擔憂；未來計畫引進裏海之海水避免乾枯。

頁4

【烏魯米耶湖 LAKE URMIA】：烏魯米耶湖又稱烏爾米耶 Wermy 湖、爾米亞 Urmia湖，屬於鹹水湖，位於伊朗西北、西亞塞拜然省和東亞塞拜然省之間，靠近土耳其邊界，形狀像一隻海馬（與裏海相似），最長兩端長 140 公里，最寬 55 公里，最深約 16 公尺，面積曾達 4500 平方公里，是中東地區最大的湖泊之一，也曾是世界第二大鹹水湖(僅次於死海及美國鹽湖城)。近年來因為蒸發與淤積，湖面逐漸縮小。

秋冬時之景象

頁5

攤販所販售之粗鹽

頁6

頁7

頁8

頁9

繼續趕路

檢查哨旁之清真寺

頁10

以椰棗為裝飾之 Miyandoab 小鎮市容已行駛約 300 km ，pm 2:00 在 Miyandoab 小鎮高速公路旁之路口用餐；餐後又匆匆上路

頁11

行駛於丘陵草甸區( Savanna )二小時間；真是難得看見春天之綠草如茵

這地區也是伊朗主要之農牧區

頁12

遠處山頂依然有殘血

不知為何碎石滿山

頁13

終於到了今天之景點半神話故事中所羅門王寶座所在之火山；高約 60 m，面積約 350 x 550 m

由拜火教神廟俯視所羅門王寶座所在之 Empty火山 山頂所羅門地牢之現狀這就是位於伊朗西北 Azerbaijan 省火山地帶 Takab 山谷西北方之的世界遺產◎ 塔克蘇里曼考古遺址群 Takht -e Soleyman Complex【UNESCO,2003】，

頁14塔克蘇里曼直譯就是「所羅門王的寶座 Zandan-e Soleyman, Soleyman's Throne」， 傳說大衛的兒子所羅門將怪獸囚禁於此

頁15

Dragon stone( 龍岩，溶岩)火山口之地牢內，該遺址包括了拜火教三座神廟( 位於 Zendan, Belqey 及 Tavileh 山丘上 )之一，這教徒避難所 Zoroastrian sanctuary 的主要部分、伊卡哈尼德 Ilkhanid（蒙古 Mongol）13 世紀重建地區的一部分、以及薩珊Sasanian 王朝時代（6~7 世紀）一些屬於阿納海塔 Anahita( 拜火教之神 )的廟宇、Khosrow Ivan，與蒙古時期興建之堡壘與宮殿等具有十分重要的象徵意義。其中拜火廟宮殿的設計和總體佈局都對伊斯蘭教建築的發展產生了深遠影響。相傳阿契美尼德古波斯時代，每位君主登基時都需要到這裡進行宗教祭典(如同於天壇祭天)，公元 651 年以後伊斯蘭化以及蒙古化期間，當地人為了保護聖殿不被摧毀，謊稱這是所羅門王的寶座，聖殿因而得以保存下來；因此躲過了歷次戰亂，該要塞使用的年代超過了 1300 年之久！

Tomb of Cyrus the Great at Pasargadae., 原先之模樣

頁16

真是所謂地震後之殘破景觀；城牆是明顯之遺址 空照圖

旅遊海報

頁17

主景區不遠處之另二處聖火山

塔克蘇里曼考古遺址 TAKHT-E SULEIMAN 之【UNESCO,2003】官方標誌

頁18

連大城門也因安全顧慮而關閉

景區之解說與管理員

按 UNESCO對此塔克蘇里曼考古遺址之介紹The site consists of an oval platform about 350 m by 550 m rising 60 m above the surrounding valley. It has a small calcareous artesian well that has formed a lake some 120 m deep. From here, small streams bring water to surrounding lands. The Sassanians occupied the site starting in the 5th century, building there the royal sanctuary on the platform. The sanctuary was enclosed by a stone wall 13m high, with 38 towers and two entrances (north and south). This wall apparently had mainly symbolic significance as no gate has been discovered. The main buildings are on the north side of the lake, forming an almost square compound (sides c . 180 m) with the Zoroastrian Fire Temple (Azargoshnasb) in the centre. This temple, built from fired bricks, is square in plan. To the east of the Temple there is another square hall reserved for the 'everlasting fire'. Further to the east there is the Anahita temple, also square in plan. The royal residences are situated to the west of the temples.

頁19

The lake is an integral part of the composition and was surrounded by a rectangular 'fence'. In the north-west corner of this once fenced area, there is the so-called Western iwan , 'Khosrow gallery', built as a massive brick vault, characteristic of Sassanian architecture. The surfaces were rendered in lime plaster with decorative features in muqarnas (stalactite ceiling decoration) and stucco. The site was destroyed at the end of the Sassanian period, and left to decay. It was revived in the 13th century under the Mongol occupation, and some parts wererebuilt, such as the Zoroastrian fire temple and the Western iwan . New constructions were built around the lake, including two octagonal towers behind the iwan decorated in glazed tiles and ceramics. A new entrance was opened through the main walls, in the southern axis of the complex. It is noted that the surrounding lands in the valley (included in the buffer zone) contain the remains of the Sassanian town, which has not been excavated. A brick kiln dating from the Mongol period has been found 600 m south of Takht-e Soleyman. The mountain to the east was used by the Sassanians as a quarry for building stone.Zendan-e Soleyman is a hollow, conical mountain, an ancient volcano, some 3 km to the west of Takht-e Soleyman. It rises about 100 m above the surrounding land, and contains an 80 m deep hole, about 65 m in diameter, formerly filled with water. Around the top of the mountain, there are remains of a series of shrines and temples that have been dated to the 1st millennium BCE.The Belqeis Mountain (c . 3,200 m), is situated 7.5 km north-east of Takht-e Soleyman. On the highest part there are remains of a citadel (an area of 60 m by 50 m), dating to the Sassanian era, built from yellow sandstone. The explorations that have been carried out so far on the site indicate that the citadel would have contained another fire temple. Its orientation indicates a close relationship with Takht-e Soleyman.

頁20

於 624 年這薩珊時期之拜火教神殿( Azargoshnasb fire temple )被東羅馬帝國之 Heraclius摧毀

頁21

歷史背景: The Persian Empire was founded by the Achaemenid dynasty (6th to 4th centuries BCE). Subsequently, a new empire was established by the Parthians (2nd BCE to 3rd CE), who were conscious of their Persian identity, even though under strong Hellenistic influence. The following Sasanian Empire (3rd to 7th CE), re-established the Persian leadership in the region, and was successful in forming a counterforce to the Roman Empire. Basing on the Achaemenid heritage and the impact of the Hellenistic-Parthian period, the Sasanians developed new artistic and architectural solutions. Their architecture had important influence in the east as well as in the west; it became a major reference for the development of architecture in the Islamic period.

宗教內涵 : Fire and water have been among the fundamental elements for the Iranian peoples since ancient times. Fire was conceived a divine messenger between the visible world and the invisible (gods). Water was the source of life. Volcanic regions were thus of particular interest, especially when there was the presence of water as it was the case of Takht-e Suleiman.

頁22

充滿神奇之所羅門王寶座傳說中的溫泉水潭 (火山口,125 x 85 m )， 這當然除地質景觀外，更重要的是信徒所依賴之水源

The Thron of Solomon, Takab

頁23

拜火教信徒在此聖水潭旁舉行祭典

拜火教之 Ahura Mazda神殿( 即火神 )如今剩下搖搖欲墬之殘骸

頁24

頁25薩珊王朝時期火神 Ahura Mazda聖殿之主祭壇；而此拱門已多少有古波斯 Iman 之建築風格

頁26

火神 Ahura Mazda神殿之規格，底層為戰士衛隊區( 埋在土中)；中層則為大臣親信區( 考古發掘區) ，上層則隔離為君王專用區 ( 瞭望與閱兵台 )

上層磚塊像極了希臘羅馬時期之特徵；而此拱門也沒有波斯之特有 Iman 風格

頁27

頁28

瞧此放在遊覽中心門旁之神廟樑柱

Zoroastrianism is an Iranian religion, and has its origin in Prophet Zarathustra, who probably lived in the 7th century BCE or earlier. This religion is characterized by its monotheistic aspect related to Ahuramazda ( 火神 ), and it recognizes the conflict between good and evil forces. Ahuramazda was worshiped by the early Achaemenids, whose rituals took place in the open on fire altars, without any temples. With the revival of new nationalism, the Sasanians established Zoroastrianism as a state religion, building fire temples for the cult. Zoroastrianism has had an important influence on Christianity and Islam, and it is still a living religion, practised in Iran, India and Central Asia.The Sasanians also recognized the cult of Anahita ( 水神 ), the goddess of earth, associated with water. A temple of Anahita is included in the complex of Takht-e Suleiman.The early period: The volcanic site where the Sasanians built their sanctuary, Azargoshnasb ( 戰士之火神廟 Fire temple of the Knights ), later called Takht-e Suleiman ( 所羅門之皇冠 Throne of Solomon), has been subject to worship for a long time. The hollow, volcanic mountain, called Zendan-e Suleiman ( the prison of Solomon ) is surrounded by the remains of temples or shrines, dated to the first millennium BCE. These are associated with the Manas, who ruled the region from 830 to 660 BCE. The crater was once full of water, but has later dried out.

頁29

此拜火教神廟考古出土之文物；似乎有著濃郁的東方(鳳凰或孔雀 )圖案與花飾

七世紀已趨成熟；複雜之彩繪上釉工藝 七世紀初土之陶釉碗

頁30

七世紀初土之 Mud-Brick tile星狀陶釉板

頁31

展覽館 2006 年 9月 13日朝聖信眾們所舉辦之拜火教祭典The Sasanian period: With the arrival of the Sasanians (5th century CE), Zendan-e Suleiman lost its importance in favour of Takht-e Suleiman, where construction started in mid 5th century CE, during the reign of the Sasanian king Peroz (459-484 CE). The site became a royal Zoroastrian sanctuary under Khosrow I (531-579) and Khosrow II (591-628), and it was the most important of the three main Zoroastrians sanctuaries. The other two have not been identified so far.The construction of this temple site coincides with the introduction of Christianity as the main religion in the Roman Empire. The need to strengthen Zoroastrianism can thus be seen as an effort to reinforce national identity as a counterpoint to Christianity in the Roman world. The importance of Takht-e Suleiman was further increased with the introduction of the cult of Anahita. The royal ensemble was surrounded by an urban settlement on the plain. The site was destroyed by the Byzantine army in 627, a counter measure to the Sasanian attack to their territories.Mongol period: The site regained importance in the 13th century, when the Ilkhanid Mongols ( 蒙古伊兒汗國旭烈兀之子阿八哈可汗Abagakhan 統治期間之夏都所在 ) rebuilt part of it as a residence for Ilkhan Aba-Qaan, then the ruler of Iran. The reconstruction phase included the fire temple and the western Iwan, as well as new structures around the lake. The Mongol rehabilitation shows cultural continuity, which is particularly interesting in the revival of Zoroastrian faith in the middle of the Islamic period. Due to its natural and cultural qualities, the site has been associated with various legendary and biblical characters and issues, such as Solomon, Christ, earthly paradise, Holy Graal, etc.

蒙古伊兒汗國時期所建之夏宮、北門、清真寺、八角亭等

頁32

底層 Azargoshnasb ( 戰士之火神廟 Fire temple of the Knights )之樑柱

頁33

Later phases: After the Ilkhanid period, from the mid 14th century, the site was abandoned and gradually fell into ruins. It was rediscovered by the British traveller, Sir Robert Ker Porter in 1819, followed by other explorers. In 1937, the site was photographed by Erich F. Schmidt, and surveyed by Arthur U. Pope and Donald N. Wilber. In 1958 it was explored by Swedish archaeologists. The first systematic excavation was undertaken by the German Archaeological Institute under R. Naumann and D. Huff, in the 1970s.它擁有一座重建於西元 13 世紀伊卡哈尼德時期的◎拜火教聖殿 SASSANID FIRE TEMPLE，以及一座建於薩珊尼德時期的阿娜西提女神( Anahita, 即水神 )神殿。塔克蘇里曼具有重要象徵意義，其拜火教神殿、宮殿建築和整體設計，對後來的伊斯蘭建築發展影響頗深。

頁34

離開這偏遠山區拜火教神殿時已是 pm 7:00

繼續趕路，沿途長達數十公里均是露天銅礦之國營礦區 ( 表土呈淡青色 )；難怪伊朗出口最大宗之金屬就是銅礦。

頁35

山頂蔓延長達數十公里之運礦覽車

遠處山谷中之冶煉工廠抵達今晚住宿之贊詹已是 10:00 pm。

頁36

歲月無情，今昔相較之下之贊詹清真寺