By Dr. Kaveh Farokh

The article below “A History of the worship of Mithras, and Mithraism as a Mystery Religion” was originally published in the mithraeum.info website. Kindly note that the images and accompanying inserted below do not appear in the original article posting in the mithraeum.info website.

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Mithraism is the worship of the god Mithras, best known as an ancient Roman Mystery Religion. Mithras is the Roman name for the Indo-Iranian deity Mitra or Mithra, and it is by that name that he was known the Persians. Mithra was one of the minor deities under Ahura-Mazda in the Zoroastrian pantheon, from 1,500 BCE onward. Since the beginning, Mithra, or Mithras has been associated with the Light of the Sun, Truthfulness, and Mediation.

Roman worship of Mithras began sometime during the 1st century CE and continued to the end of the 4th Century CE.  During this time the worship of Mithras spread throughout the ancient world. Mithraeums, Roman temples of the Mithraic Mysteries, are found in almost every ancient European country; Britain, Spain, Germany and the rest of Western and Eastern Europe, and even into Aftrica.    It is believed that the Romans first encountered the worship of Mithras  within the religion of Zoroastrianism in the Eastern provinces of the Empire, near the Persian border.  There are various theories as to the beginnings of Roman Mithraism, and exactly how much Persian information was incorporated in the Roman Mysteries.  Today most of what is known about Mithrasim comes from archaeological remains from Mithraeums, dedicatory inscriptions, iconography, and a small amount of literary evidence from the Classical world.

Aspects of Mithras the God

Mitra, or Mithra  is the Indo-Iranian name for the Roman god Mithras. Mitra is known from the ancient  Hindu pantheon, and Mithra is a name known from the Zoroastrian pantheon. In Zoroastrianism, Mithra is one of the “yazatas”, or minor deities under Ahura-Mazda. In Zoroastrianism Mithra is a god of Light that mediates between heaven and earth. Mithra also presides over honorable contracts and mediation.

Zoroastrian magi from Kerman during the Jashne Sadeh ceremonies (Source: Heritage Institute).

Mithras is mentioned both in the Vedas, the ancient holy books of Hindusim, and he is also named in the hymns of the Zoroastrian Avesta, which was written between 224-640 CE as a compilation of older religious oral traditions.

The Mysteries of Mithras

The Roman cult of Mithras is known as a “mystery cult.” A Mystery Cult is  an organized,  secret system of learning and worship through which participants undergo ritual  ritual initiations to confirm various stages of knowledge and inner development. Worship took place in a temple, called a mithraeum, which was made to resemble a natural cave. Sometimes temples were built specifically for the purpose, but often they were single rooms in larger buildings which usually had another purpose (for example, a bath house, or a private home). There are over a hundred mithraea preserved in the empire. Mithraea were longer than they were wide, usually around 10-12m long and 4-6m wide, and were entered from one of the short sides. Roman dining couches, called klinai or podia, lined the long sides of the mithraeum, leaving a narrow aisle in between. At the end of this aisle, opposite the entrance, was the Tauroctony,  the cult image showing Mithras sacrificing a bull. The ceiling of the mithraeum was often painted with stars to symbolize the dome of heaven, or the cosmos.

A reconstruction of a Mithraeum (Darb-e Mehr) depicting the stages of ascension on the floor as alluded to in the previous photo this posting (Source:Wolfgang Sauber for Public Domain). Note the placing of grapes (right side); grapes continue to signify vitality and renewal in Iran, Italy, Anatolia and the Caucasus.

Very little Mithraic liturgical text has survived, but much is known from temple imagery and inscription. It is known that in certain rites mithraists gathered for a common meal, initiation of members, and other ceremonies. It is also known that the  structure of Mithraism was hierarchical. Members went through a series of seven grades, each of which had a special symbol and a ruling planet. From lowest to highest these grades were Corax (raven, under Mercury), Nymphus (a made-up word meaning male bride, under Venus), Miles (the soldier, under Mars), Leo (the lion, under Jupiter), Perses (the Persian, under Luna, the moon), Heliodromus (Sun-Runner, under the sun), and finally Pater (father, under Saturn). Those who reached the highest grade, Pater, could become the head of a congregation. Because mithraea were so small, new congregations were probably founded on a regular basis when one or more members reached the highest grade. It is known that it was possible for Mithraic initiates to be members of more than one cult, as inscriptions from various Mithraists have shown.

Click to Enlarge] The stages of Roman Mithraism: Stage 1: Cerax (Raven); – Stage 2-Nymphos (Bride); Stage 3-Miles (Soldier); Stage 4-Leo (Lion); Stage 5-Perses (Persian); Stage 6- Heliodrommus (Sun-Runner); Stage 7-Pater (Father) (Picture sources: Hinnels, 1988). Note that term “Bride” often used to denote “Nymphos” for the second stage is simplistic at best. The Latin term should actually be in the feminine “Nymphe” and not the masculine “Nymphos” or a male bride which possibly may suggest something of a mystical male-female fusion. The reasons for this are not as yet clear, but it seems consistent with Roman or Western (as opposed to the original Iranian) Mithraism which is believed to have excluded women from its rituals and membership. Note that in the final grade (Stage VII-Father) there is a distinct Persian cap symbolizing the cap of Mithras (Picture sources: Cerax, Nymphos, Miles from Hinnels, 1985; Leo, Persian, and Heliodrommus, and Pater in Public Domain).

Mithraic Iconography

There is a rich and cohesive body of iconography which has survived within the various Mithraeum temples. Central to each mithraeum there was the tauroctony, the image of the bull slaying which was shown at the main altar.  In the tauroctony Mithras is clad in a tunic, trousers, cloak, and a pointed cap usually called a Phrygian cap. He looks away from the bull while  half-straddling its back, and pulling  the bull’s head back by its nostrils with his left hand. Mithras is plunging a dagger into the bull’s shoulder with his right hand.  Various figures surround this dramatic event. Under the bull a dog laps at the blood dripping from the wound and a scorpion attacks the bull’s testicles. Often the bull’s tail ends in wheat ears and a raven is perched on the bull’s back. The scene is bracketed at the sides by the two smaller figures of Cautes and Cautopates, both of whom wear costume similar to that of Mithras. Cautes is to the right, holding an upraised and burning torch. Above him, in the upper left corner, is the sun god, Sol, in his chariot. On the viewer’s left there is  Cautopates, who holds a torch that points downards and is sometimes, but not always, burning. Above Cautopates in the upper right corner is the moon, Luna. This group of figures is almost always present, but there are variations, of which the most common is an added line of the signs of the zodiac over the top of the bull-sacrificing scene.

Another depiction of Mithras with Persian dress slaying the sacred bull at the Vatican Museum in Rome (Source: Eskipaper.com). Note the dog and serpent heading towards the gushing blood pouring down from the bull’s neck as the the scorpion heads towards the dying bull’s testicles.

In addition to this central scene there can be numerous smaller scenes which seem to represent episodes from Mithras’ life. The most common scenes show Mithras being born from a rock, Mithras dragging the bull to a cave, plants springing from the blood and semen of the sacrificed bull, Mithras and the sun god, Sol, banqueting on the flesh of the bull while sitting on its skin, Sol investing Mithras with the power of the sun, and Mithras and Sol shaking hands over a burning altar, among others. These scenes are the basis for knowledge of mithraic cosmology. There is no supporting textual evidence.

Mithraism and the Ancient World

The archaeological evidence for Mithraism, consisting mostly of monuments, inscribed dedications, and the remains of mithraea, indicates that the cult was widely practiced among the Roman Legions legions stationed in frontier areas. The Danube and Rhine river frontier has the highest concentration of evidence, but a significant quantity of evidence amply demonstrates that Mithraism was also popular among the troops stationed in the province of Numidia in North Africa and along Hadrian’s wall in England. The inscriptions on dedications found in all these areas show s Mithraism was most popular among legionaries (of all ranks), government officials, and even also merchants and even slaves.

The Mithraeum located under Rome’s Basilica of San Clemente (Source: Public Domain).

The area where the concentration of evidence for Mithraism is the most dense is the capital, Rome, and her port city, Ostia. There are eight extant mithraea in Rome of as many as seven hundred (Coarelli 1979) and eighteen in Ostia. In addition to the actual mithraea, there are approximately three hundred other mithraic monuments from Rome and about one hundred from Ostia. This body of evidence reveals that Mithraism in Rome and Ostia originally appealed to the same social strata as it did in the frontier regions. The evidence also indicates that at least some inhabitants knew about Mithraism as early as the late first century CE, but that the cult did not enjoy a wide membership in either location until the middle of the second century CE.

Entrance to the Temple of Hatra in Iraq, possibly dedicated to Mithras (Source: Public Domain).

As the cult in Rome became more popular, it seems to have “trickled up” the social ladder, with the result that Mithraism could count several senators from prominent aristocratic families among its adherents by the fourth century CE. Some of these men were initiates in several cults imported from the eastern empire (including those of Magna Mater and Attis, Isis, Serapis, Jupiter Dolichenus, Hecate, and Liber Pater, among others), and most had held priesthoods in official Roman cults. The devotion of these men to Mithraism reflects a fourth-century “resurgence of paganism,” when many of these imported cults and even official Roman state religion experienced a surge in popularity although, and perhaps because, their very existence was increasingly threatened by the rapid spread of Christianity after the conversion of the emperor Constantine in 313 CE.

Kurdish man engaged in the worship of Mithras in a Pir’s (mystical leader/master) sanctuary which acts as a Mithraic temple (Source: Kasraian & Arshi, 1993, Plate 80). Note how he stands below an opening allowing for the “shining of the light”, almost exactly as seen with the statue in Ostia, Italy. These particular Kurds are said to pay homage to Mithras three times a day.

Mithraism had a wide following from the middle of the second century to the late fourth century CE.  Although Christianity and Mithraism were rival cults Mithraism was at a serious disadvantage right from the start because it allowed only male initiates. What is more, Mithraism was only one of several cults imported from the eastern empire that enjoyed a large membership in Rome and elsewhere. It was these groups as a combined whole that were the greatest competition to Christianity.

The End of Ancient Mithraism

Mithraism as an organized religion seems to have been in trouble almost immediately after about 313 CE, when the Emperor Constantine converted to Christianity. The power centers of Mithraism were in Rome, the area closest to the newly Christian state. A great number of its adherents were part of the government and the Legions. In order to maintain the good graces of the Emperor many Mithraists seem to have left or even turned against the worship of Mithras. From this time onward there is archaeological evidence of Mithraeums being abandoned and even desecrated and destroyed. This was certainly encouraged by the early Church.  Christians saw Mithraism as a devilish imitation of what they believed to be the one true religion, and they frequently broke into and destroyed Mithraic temples with “official” approval.

An interesting relief at the ruins of Arsameia, the capital of the kingdom of Commagene in 1st century BC. King Mithradates I Kallinikos of Commagene (100–70 BC) dressed as the Zoroastrian Magi (left) shakes hands with the Greek god Hercules (Source:Kaveh Farrokh’s lectures at The University of British Columbia’s Continuing Studies Division; Photo originally by Mani Moradi). Note that Hercules in Commagene also represented the Persian god Artagnes. Commagene like the Pontus was a small post-Achaemenid Iranian kingdom in Anatolia situated squeezed between Parthia to its east and the expanding Roman Empire to its west. Various versions of Mithradates’ crown continue to appear among various mystical sects of Western Iran, notably Kurdistan.

Although evidence is not conclusive it is thought that Mithraism may have lacked a clear and cohesive organization and hierarchy between individual groups, as Christianity was to have later. If this is the case,  then an already depleted Mithraic cult must have found it difficult indeed to stem a rising tide of official opposition. Individual Mithraeums and groups seem to have fallen one by one without a system of mutual support.

The last known archaeological dating from a Mithraeum is from 408 CE. It is entirely possible that pockets of Mithraism survived later than that, but it is certain that there was in essence no public Mithraic cult in the Roman world after that time.

The Modern Rediscovery of Mithraism

Very little popular knowledge of Mithraism survived the ancient world until the 20th century. There were a few literary references to a cult known as Mithraism which survived through the Middle Ages in literature, and there were even a very few bits of iconography to attest that the cult did indeed exist. However, no in-depth study of Mithraism was attempted until the work of Franz Cumont, (1868-1947). Cumont participated in a great amount of new archaeology and research into Mithraism, and formulated the theory that that Roman Mithraism had its roots in Zoroastrianism. He wrote two books, ” Textes et monuments figurés relatifs aux mystères de Mithra” in 1896 and 1899. Cumont compiled a catalogue of every known mithraic temple, monument, inscription, and literary passage relating to Mithras and claimed on the basis of his study of this body of evidence that Roman Mithras was, ultimately, Zoroastrian Mithra. Cumont argued by extension that if Roman Mithras had Iranian roots, the cult of Mithraism must have originated in the eastern provinces of the Roman empire and spread westward with legionaries in the Roman army, merchants from eastern provinces (often lumped under the broad misnomer “Syrians”), freedmen in the imperial bureaucracy, and slaves.

Mithras’ Enduring Legacy? (Left) Mithras at Taghe Bostan, Western Iran; (Middle) Deo Sol Invictus, Italy; (Right) The Statue of Liberty, Staten Island, New York.

Cumont’s large scholarly corpus and his opinions dominated Mithraic studies for decades. A series of conferences on Mithraism beginning in 1970 and an enormous quantity of scholarship by numerous individuals in the last quarter century has demonstrated that many of Cumont’s theories were incorrect (see especially Hinnells 1975 and Beck 1984). At the same time this recent work has greatly increased modern understanding of Mithraism, and it has opened up new areas of inquiry. Many questions, particularly those concerning the origins of the Roman cult of Mithras, are still unresolved and may always remain so. Even so, recent studies such as Mary Boyce’s and Frantz Grenet’s History of Zoroastrianism (1991) approach the relationship between Zoroastrianism and Mithraism in an entirely new light. Iconographic studies, especially those focused on the astrological aspects of the cult, abound, while other scholars examine the philosophical and soteriological nature of the cult (Turcan 1975 and Bianchi 1982). The field of mithraic studies is one which remains active and dynamic and one for which serious attention to the recent work greatly repays the effort to tackle this vast body of exciting new work.

Mithraism as a Modern Religion

As modern scholars have continued to research and rebuild the basics of Mithraism, there has been a corresponding rise of contemporary active Religious interest in the Mithraic Mysteries. In the last two decades the number of people actively aspiring to worship Mithras, (and to become initiated in his Mysteries) has grown exponentially. Mithraism has come from being a forgotten, dead ancient cult remembered only by specialized academics to a path often mentioned among modern Pagans, occultists, reconstructionists and reenactors.

Modern scholarship has made more Mithraic knowledge available to the world than has been available for many centuries. Such information is crucial, yet it is perhaps not the entire reason why the idea of Mithraism as a living path has been gaining popular interest.

The Mithraeum of Seven Gates, Ostia (Source: Philip Coppens). As noted by Philip Coppens: “The Cult of Mithras, rather than Christianity, almost became the religion that dominated Western Europe. It failed, but intriguingly, we now hardly know anything about it”.

The rediscovery of Mithraism has shown the Mithraic Mysteries to be a religious path amazingly well suited to the modern world. It is an organized, honorable path of Virtue, yet one that accepts and even incorporates other religions. It is a path presided over by a guiding Savior God – but yet one that demands that practitioners learn, grow and become powerful spiritual beings in their own right. It is a path where belief is honored . Yet it is also a path where knowledge and direct experience are considered to be crucial to spiritual understanding.

Mithraism may well become a much-needed bridge between various religions and faiths that exist in the world of today. To those from Christian and other monotheistic backgrounds, Mithraism offers a positive religion of the Light that is presided over by a strong Savior God. To those practicing various Pagan or New Age paths, Mithraism offers organization, systematic knowledge and growth, and a path that historically respects a wide variety of other religious paths and world cultures.

The Future of Mithraism

While the future of Mithraism is of course uncertain, it is still possible to focus on specific facts that are likely to continue. Firstly, it is very unlikely that Mithraism will “slip back into the shadows” to become obscure once again. Mithraic information recovered over the past several decades will continue to be available, and new Mithraic sites, artifacts and inscriptions will continue to be recovered.

It is also likely that a general religious interest in Mithraism will continue to rise. One by one the religions of the ancient world are being reclaimed. It is impossible to say if Mithraism will ever again regain the world position it held during the Roman Empire, it is possible to say that from this point onward there will always be at least a few people who honor Mithras in a religious manner.

Whether organized groups take hold and and organized group Mysteries are rebuilt in the future will be very much determined by what takes place in the present and near future. Mithraeum has been formed to help this possibility become reality.

Related posts:

1. Newly-found Petroglyph in Western Iran may have link to Mithraism
2. Roger Beck: Mithraism
3. Fezana Journal article on the Legacy of ancient Yalda Festival
4. Fezana Journal article on Kurdish ties to ancient Iranian Mythology & Zoroastrianism
5. The Mithraic Mysteries
6. Dura Europos: Its’ Archaeology & History
7. Nowruz Celebrations in the Caucasus
8. New Book: Anahita-Ancient Persian Goddess & Zoroastrian Yazata
9. Mithra: The “Pagan” Christ?
10. An overview of Bisotun

By Dr. Kaveh Farrokh|December 21st, 2019|Iran and Europe, Judeo-Christian Theology, Mithraism, Zoroastrianism|Comments Off

According to new scientific evidence, the shift from wild predator to domesticated pet happened much more recently – and in a different place – than previously thought.

A study of bones found at archaeological sites suggests that cats began their close relationship with humans just a few thousand years ago, and in North Africa, not the Levant.

“They’re everywhere, we make TV shows about them and they dominate the internet,” said Professor Gregor Larsson of the University of Oxford.

“This relationship that we have with cats now only started about 3.5 or 4,000 years ago, not 10,000 years ago.”

Throughout our history, Iranian immigrants have played a significant role in continuing the secular culture and national heritage, especially Iran’s “intangible cultural heritage.”

Unlike many immigrant groups who flee war, natural disasters, or deadly diseases, Iranian immigrants have largely been forced to migrate en masse due to fear of the destruction of their secular culture and national heritage. In doing so, they have carried their culture and history with them across the world.

For this reason, it can be confidently asserted that were it not for Iranian immigrants, we would see little sign of our magnificent and beautiful Iranian culture, apart from historical damaged monuments (which have been ignored and some greatly damaged throughout history).

Reasons for the massive migration of Iranians

Global statistics show that the reasons for mass migration and seeking refuge that forced people from their homeland have varied throughout history, including fleeing drought, natural disasters, slavery, war, deadly diseases, and the imposition of new religions.

However, historical writings suggest that most Iranian migration, or diaspora, has historically been driven by cultural or religious pressures, rather than war or natural disasters. Our Aryan ancestors themselves were diasporas who settled the Iranian plateau, peacefully integrating with the Elamites and other indigenous populations. They blended their cultures, traditions and languages, resulting in the formation of a unified human unit—today, a nation.

This region was adopted as their homeland, and there is little evidence of subsequent mass migrations or seeking refuge until the end of the Sassanid period. Although during that long period, we had both internal and external wars, droughts, natural disasters and diseases.

On the contrary, and based on written texts, including the charter of Cyrus the Great, it can be said that our Iran was a refuge or host to immigrants from some parts of the world at that time who, for various reasons ranging from poverty and hunger to religious persecution, sought refuge in the security, freedom and comfort of Persia (Iran) (by the standards of that time).

Even during the brief period of Greek domination, there is no evidence of mass migrations of Iranians. The Greek occupiers quickly demonstrated a profound detachment from Iranian culture, religion, and beliefs. Far from imposing their own religion or ideology, Alexander and his military were reportedly fascinated by our culture, customs, and traditions, often adopting and imitating them before ultimately returning some of these elements to Greece.

The first Iranian immigrants in Iranian history

The first time that historical documents show that Iranians fled Iran in groups and sought refuge in other countries was during the late Sassanid era (7th century AD) and the defeat of the Iranians by the neo-Muslim Arabs. It was at that time that not only was our land destroyed and the people were persecuted, but our religions, traditions, and culture were also severely threatened by the neo-Muslim invaders.

Thus, the countless groups that were forced to leave their homeland at that time were, by the definition of immigration, the first immigrants who fled Iran and sought refuge in other countries. Interestingly, the newly Muslim Arabs at the same time (or centuries later when they wrote the history of that period) had a word for Iranian immigrants called “askara” [i].

The most important thing that these Iranian immigrants took with them from their homeland was the intangible and cultural heritage of Iran, which had also angered the occupiers (who wanted to destroy them).

Centuries later, descendants of these immigrants can still be found in India, China, and likely other regions, having successfully preserved the cultural traditions and religious practices tracing back to the Sasanian era.

Migration or fleeing of some Iranians during the Mongol era

Although historical accounts describe massive massacres and widespread destruction, there is no evidence of a mass migration or exodus of Iranians from their homeland during this period.

Professor Harold Lamb, a renowned American historian and orientalist who did extensive research on the Mongol era, wrote specifically about the reasons why Iranians chose not to leave their homeland during the Mongol invasion.

“After the great Mongol massacre, the Khwarazmshahi Turks who lived around the Caspian Sea fled Iran and went to Egypt and other areas, the Seljuk Turks also fled and took refuge in the highlands. The great city of Baghdad was destroyed, but the Iranians remained and did not abandon their land. They remained and the powerful civilization of the glorious Sassanid era remained intact. It was with the help of Iranian scientists that large observatories were rebuilt for the court of Hulagu Khan, study and research became popular, buildings were restored and renovated, and new gardens and parks were created on the ruins of Nishapur, Herat and Rey.”[ii]

While Lamb attributes this steadfastness solely to a “love for Iran,” historical documents suggest the motivations were more complex. The evidence indicates that Iranians recognized the cultural and religious incompatibility with the Mongol invaders. The documents also show that the Mongols, once settled, eventually engaged with Iranian culture, attempting to restore destroyed buildings and construct new cultural monuments with Iranian assistance.

The Iranians demonstrated patience and resilience, perceiving the Mongol presence as manageable. Ultimately, Iranian culture had a significant impact on the Mongol rulers. The Mongols adopted Persian as the official language of the court and permitted freedom for existing religions and allowed Iranian traditions, arts, architecture, and various sciences to flourish, often reintroducing them in a manner reminiscent of the Sassanid era. During this time the Iranian national festivals were revived, and the Mongols showed respect for these celebrations. To this day, the enduring nature of this cultural exchange is evident, as the people of Mongolia (and other countries in the region) continue to celebrate Nowruz, the Iranian festival marking the beginning of spring, every year.

Iranian Migration in Two Periods of History

We can identify two periods in Iranian history that saw extensive migration of Iranians, distinct from the occupations by the Greeks and Mongols: the rule of Shah Ismail Safavid and the current Islamic government.

Although both of these governments (have) presented themselves as Iranian and not occupying forces (defined as the presence of foreigners in the homeland), their practical actions—particularly concerning Iran’s national heritage—mirror the operations of an occupying power. They follow a pattern similar to the one established by the early Muslim revolutionaries 1400 years ago: hostility toward any religion or ideology outside of their own, continuous conflict with other faiths, and the suppression of Iran’s national heritage.

Specifically, the rule of Shah Ismail Safavid is recorded as a horrific period in global history, characterized by unimaginable torture and widespread massacres of Sunni Iranians and adherents of other Iranian religions.

With the help of a group of “Shiite scholars” and thousands of their extremist followers who had come to Iran at his invitation from Lebanon, Bahrain, and Iraq, and an “army” of the most ruthless Qizilbash, Shah Ismail succeeded in imposing Twelver Shiism as the official religion on the Iranians [iii].

Some Shiite believers refer to the religious violence of that period as “an attempt to form a strong Iranian state in the face of powerful Sunni neighbors.” However, considering the harmful and irreparable consequences—and especially its continuing effect on Iran to this day—I question whether these actions ultimately justified those historical tragedies.

In any case, the result of those unfortunate events during Shah Ismail’s reign led to the migration of a large population of Iranians to other lands. Most of the countries were ruled by Sunnis or Christians. These immigrants again took not only their religions, but also their national heritage to the host countries.

For example, Persian, which had been used as an official language in Anatolia and the Ottoman Empire by the Seljuk Turks since the 11th century, was revived by the efforts of Iranian immigrants from the 16th century. Persian poetry, literature, and language were recognized as a distinct language and became popular among the people.

Nowruz, one of our most important intangible and spiritual Iranian heritages, the fire jumping, music, rituals and traditions, and even the special foods of Iranian celebrations attracted the attention of the people and then the government, and was gradually accepted as an important and secular celebration, which is still one of the most important celebrations in Turkey today.

The Iranian Diaspora of Today and After the Islamic Republic

The “Islamic Republic of Iran” or Islamic government of Iran, which began in the late 20th century and continues today, is a religious authority whose establishment, has been akin to the ruthless Muslim occupiers of 1400 years ago. Their actions were not a typical coup or overthrow, but an attack characterized by hatred and anger.

With a leader who had “no” feelings for Iran and Iranians, and whose first order was to destroy the glorious and cherished heritage that he called a threat. Furthermore, it was under his command, that the killing of opponents and followers of other religions was considered an obligatory action, alongside the destruction of Iran’s historical and cultural sites.

Following the 1979 (1357) revolution, within one year, during a time of fearful silence, astonishment and remorse, thousands were imprisoned or killed by the occupiers. However, the same people, even those who foolishly or unknowingly still accepted the revolution, when the government bulldozers set out to destroy one of the most brilliant parts of our cultural heritage, lay down on the ground and shouted: “Don’t walk over our corpses.” The occupiers retreated, realizing that they could not compete with the love of Iranians for their history and culture.

This forced public retreat led the new government to adopt indirect methods to undermine and replace Iranian national culture with restrictive, violent, and regressive culture. They targeted national celebrations—such as Nowruz and Charshanbesh Suri—replacing these secular, joyous, and inclusive events with medieval holidays and religious mourning ceremonies, which were then presented as national rituals to both the Iranian populace and the global community.

This period of cultural repression and political upheaval resulted in the formation of one of the most significant diasporas of our time: the Iranian diaspora.

The diaspora consists of educated, cultured, kind, and happy individuals who deeply value their history and culture. They are fleeing a government that has no connection to their national heritage and culture, and is completely out of touch with progressive global culture.

Unlike the diasporas from countries like Syria, Iraq, Pakistan, and Bangladesh—who often seek refuge in Western countries due to poverty, hunger, war, or homelessness—this diaspora has fled specifically to escape a government that not only physically oppresses its people but also systematically destroys their cultural, historical, and natural monuments.

These Western host countries have generously allowed the diaspora to maintain their culture, history, and traditions, and to pass them on to their children.

It is remarkable how consciously and beautifully this is being accomplished. Today, our celebrations, such as Nowruz and other national holidays, are often celebrated more frequently and openly in Western countries than in our homeland.

While certain Middle Eastern diasporas may engage in public displays that include aggressive rhetoric—sometimes causing concern among host communities—the Iranian diaspora approaches public life differently. We prioritize showing love and kindness, intelligently respecting the laws and civilized culture of our host countries.

Specifically, we invite our hosts to share in our joys and celebrations, like the Nowruz parades. Our aim is to demonstrate that Iranians are a civilized people who stand apart from the oppressive and regressive actions of their current government.

This approach is evident in the positive response from local communities. During Nowruz celebrations, not only do local people join in, but police officers often participate alongside the Iranian diaspora, singing and enjoying the enduring light of our traditions [iv].

October 18, 2025

Shahrivar Quarterly Issue

https://shahrivar.org/1404/08/21/the-iranian-diaspora-the-tireless-guardians-of-irans-national-heritage/

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[i] “Biruni” says in “Al-Athār al-Baqīyah”: It is narrated that on Nowruz they brought a silver bowl full of halva as a gift to the Prophet (PBUH). The Prophet (PBUH) asked: “What is this?” They said: “Today is Nowruz day.” He asked: “What is Nowruz?” They said: “It is the great festival of the Iranians.” He said: “Yes, it was on this day that God revived the army.” They asked: “What is Askara?” He said: “Askara were thousands of people who left their homes for fear of death and went to the desert, and God said to them: “Die,” so they died. So He brought them back to life and commanded the clouds to rain on them. That is why the tradition of sprinkling water [on Nowruz] has become widespread.” Then he ate some halva and divided the cup among his companions and said: “I wish every day was Nowruz for us.”

[ii] Quoted verbatim from a conversation in Kayhan newspaper, year 2, issue 298, September 1, 1322.

[iii] Taken from the book Qizilbash in Iran by Amir Hossein Khanji; “The Qizilbash of Shah Ismail’s army were a paramilitary group and devoted followers of Shia.

According to Rokna’s social affairs reporter, the Hyrcanian forest, millions of years old, is one of Iran’s natural and biological assets. This ecosystem not only hosts rare trees and diverse species but is also recognized as a World Heritage site. However, in recent days, the forest fires have not subsided. Reports indicate that flames have intensified in areas such as “Alit,” near Marzanabad in Mazandaran province.

Wind, warm air, and dry vegetation have created a highly flammable combination, making extinguishing extremely difficult. Local authorities have stated that without helicopters, ground forces cannot fully control the fire.

Meanwhile, officials from the Natural Resources Organization claim that “a large number” of personnel from the Protection Unit, local residents, the Basij, and mountaineers have been deployed to the area. However, for many, this is insufficient, as the extent of the fire and the difficult terrain have made containment highly complex.

By : Dr. Kaveh Farrokh

—–Original Message—–

From: Bradley Sylvester <xxxx>

To: manuvera@xxxx

Sent: Wed, Aug 25, 2021 11:54 am

Subject: Media Request

Hi Professor,

I’m a fact check reporter with checkyourfact.com. I recently encountered a viral Facebook post that claims to show women wearing skirts and jeans in Kabul, Afghanistan in the 1970s. My research, however, indicates you took this picture and that it actually shows women in Tehran, Iran in the 1970s. Could you confirm? We are interested in potentially fact-checking. s

See here:

Please let me know if you can help!

Thanks,
Brad

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Below is the response of Kavehfarrokh.com to Bradley (Brad) Sylvester (kindly note that due to formatting the original e-mail is slightly edited for this posting below) …

This picture is from Iran; The photo is from young Iranian university students in 1971 – This has nothing to do with Kabul or Afghanistan. The photo is from a book as cited below:

Title: The Land of Kings

Editors: R. Tarverdi (Editor) & Ali Massoudi (Art Editor)

Printed in Tehran by Ettelaat Publications and offset by the Information Ministry Press.

Year of Publication: 1971

Below is the cover page followed by the publication details of this book:

I have also provided scans of pages 131-134 (see pages in sequence below this paragraph) to provide the proof and context for the photo (which is on page 133). I am not the photographer of the photo as I would have been just 9 years old when the book was published in 1971.

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Screenshot

The book was published as part of the larger initiative of the celebration of the founding of the Achaemenid Medo-Persian Empire of 2500 years in 1971. Technically this should be further back in time than 2500 years as the Mede Empire preceded that of the Achaemenids.

Interestingly the photos of this book appear to result in complex reactions, usually from Eurocentrists and other ideologues and racialists. As per the photo in question, credit must also be given where its due: these are Iranian women studying at the University of Tehran in 1971.

A 1971 Photo of Iranian Women at the University of Tehran Campus

POMPEII, ITALY—According to a statement released by Archaeological Park of Pompeii, an Egyptian vase thought to have been repurposed as a food container was unearthed in the center of a snack bar, or thermopolium, discovered in northeastern Pompeii’s Regio V in 2020. The vessel, made of glass paste and decorated with hunting scenes in Egyptian style, was produced in Alexandria. Researchers are planning to analyze its contents. Such vases are usually found as decorative elements in Pompeian gardens. Recent work at this thermopolium also revealed a first-floor apartment where the snack bar manager lived, a service area next door, and a small bathroom to the side of the food shop’s doorway to the Alley of the Balconies.

The Cyrus Cylinder, an ancient clay cylinder from 539 BC, contains decrees from Persian king Cyrus the Great that promoted religious freedom, equality, and the return of exiles. Its provisions are often seen as parallel to the first four articles of the Universal Declaration of Human Rights.

What it is: The Cyrus Cylinder is a baked-clay cylinder inscribed with a decree by Cyrus the Great, the first king of ancient Persia, after he conquered Babylon.

Content: It details Cyrus’s benevolent acts, including freeing slaves, declaring the right for all people to choose their own religion, and establishing racial equality.

Recognition: UNESCO officially recognized the Cyrus Cylinder as the world’s first written human rights charter in 2025.

Significance: Its provisions are considered to be a precursor to modern human rights concepts and have inspired later documents like the Universal Declaration of Human Rights.

Last week, Mohsen Janjan, head of the Cultural Heritage and Tourism Department of Nahavand County in Iran’s Hamedan Province, announced that a fragment of an ancient stone pillar had been discovered during construction work in the Two Sisters area of ​​Nahavand. “This discovery once again reveals the high potential of this historical area for archaeological research,” he said. “This new find could shed new light on the history of ancient civilizations in western Iran.”

Janjan also emphasized that initial investigations indicate that the discovered fragment has been moved from its original location and likely belongs to one of the region’s most significant ancient monuments. Accordingly, the discovery area has been completely secured and further construction work has been halted until expert studies are completed.

The head of the Cultural Heritage Department of Nahavand County concluded by saying, “Nahavand, as the only city in Iran that contains significant monuments from the Seljuk period, has a distinguished place in the country’s archaeology. The discovery of such works could open a new chapter in understanding the history of architecture and ancient civilizations of western Iran and add to the strategic importance of this region in the cultural map of ancient Iran.”

The question that remains unanswered, four or five decades, is: How could you, the heads of cultural heritage, who knew that “the ancient sites of Nahavand contain outstanding works of the past,” have so far left it alone and waited for “unauthorized excavators” to explore the area and possibly take some of the works, and only when a fragment of what they found or took remained, did you take the initiative to “secure the discovery site”?

www.savepasargad.com

Click the image to watch on our YouTube Channel.

Greetings Dear Esteemed Compatriots,

We are on the eve of Cyrus the Great Day, October 29th. Twenty years ago, in 2005 (1384), the Pasargad Heritage Foundation proposed this day, and it was subsequently recorded in history.

This proposal, made without the assistance or influence of any government official or religious figure, was quickly accepted by cultural and social figures. It spread by word of mouth among the people, becoming etched in the memory of a great nation and accepted in other countries.

We at the Pasargad Heritage Foundation have always believed that this incredible and significant reception, with its astonishing results, was not due to the power or influence of a small institution. Rather, we recognize that this proposal carried historical legitimacy, rooted in an amazing power based on cultural values and reliance—not on force, but on the love of people of every religion and creed.

We engaged with a nation at a time when an occupying and anti-Iranian government intended to destroy the monuments of the greatest political figure in Iranian history— Cyrus the Great, a figure who, more than 2,500 years ago, had championed human rights.

Iranians have witnessed not only the destruction of its own rights by their government but also the imminent destruction of symbols of a glorious part of its history related to human rights.

As a result, Iranians at home and abroad not only accepted Cyrus the Great Day as a historic and glorious occasion but also traveled to Pasargadae from all over Iran each year to celebrate it in his birthplace and home. The occupying government, terrified of the people, resorted to beating, harassing, and imprisoning participants in 2017 and 2018, and prohibited access to Pasargadae on Cyrus the Great Day.

However, Cyrus Day is no longer celebrated only in Pasargadae; it is now celebrated in every home and city where Iranians who love Iranian culture reside.

This year, on its 20th anniversary, the Pasargadae Heritage Foundation proudly celebrates two decades since the naming of Cyrus the Great Day, with your noble presence, the people of Iran.

Happy Cyrus the Great Day

Shokooh Mirzadegi

The Pasargadae Heritage Foundation

Aban 1404 – October 2025