- A one-of-a-kind book that examines Persian celebrations from their earliest incarnations to their present state- Reaches out to Iranians worldwide, embracing and celebrating their cultural heritage- Glossy full-color photographs capture the spirit of these ancient traditions in the modern day'Sofreh' is Persian for 'spread' - referring to the colorful arrangements of flowers, condiments and objects of spiritual or cultural importance that are displayed at Persian ceremonies. As the title promises, this book is a visual feast. Flush with lavish historical illustrations and contemporary photography, it documents Persian marriage and New Year celebrations in rich detail. Sofreh pays homage to ancient traditions, discussing the symbiosis of symbolism and culture. Despite their ancestral roots, the featured ceremonies are infused with life and creativity. Modern fabrics are welcomed alongside refined antique textiles, creative floral designs, unconventional pieces of furniture, and unexpected objects. References to Persian poetry, literature, art and folklore stimulate the imagination, and the text is illuminated with exquisitely detailed extracts from old manuscripts, antique woven textiles and embroideries. Each volume centers around a series of original and at times highly elaborate sofreh creations. Together they comprise an extensive project, involving research into Persian ceremonies and sofreh history by an eminent scholar, and the design and creation of stunning compositions. Book One is about the Persian New Year (Nowruz), which is celebrated on the first day of Spring. Book Two explores Persian marriage and wedding customs, and the elaborate settings for marriage ceremonies (Aqd). These two lavishly illustrated volumes which make an enduring gift are devoted to showcasing sofreh compositions in all of their glory. Never before have the splendor and beauty of the sofreh been presented in such an intricate and novel fashion.

In 1770, Astrakhan, on the left bank of the Volga River close to where it discharges into the Caspian Sea, was Russia's most important southern port through which all its trade with Iran and the Orient was conducted. Astrakhan had been a Tatar city until 1556 (when Ivan the Terrible conquered it), a fact reflected in the composition of its population in 1770: Tatars, Russians, Armenians, and Iranians. Samuel Gottlieb Gmelin, a young member of the Russian Academy of Sciences, lived for almost a year in the city in 1770 and left a very detailed account of its geography, history, people, economy, flora, and fauna. Gmelin first describes the model colony of Sarepta established, by special agreement with the Russian government, by the German Moravian Brothers in 1765. Then he moves his narrative to Astrakhan, the Russian outpost on the Caspian Sea and provides us with a detailed description of its history, including that of Stenko Razin's 1672 rebellion that devastated the port and its people. Gmelin takes us on an extensive tour of the city and provides us detailed plans and panoramas of the city, which was also important for its fisheries and salt works. All these economic activities are described in great detail, as are the flora and fauna of the city's environs. Gmelin's descriptions of these activities are embellished with exquisite drawings that show the people, their activities, the plants, and the animals. The descriptions of the city, its people and their activities are so vivid and given in such detail that the reader will literally be taken back in time and place. Willem Floor has published numerous works of history as well as translations, which include: volumes 3 and 4 of Samuel Gottlieb Gmelin's Travels Through Northern Persia 1770-1774; as well as Mirza Naqi Nasiri's Titles and Emoluments in Safavid Iran: A Third Manual of Safavid Administration. He has also translated, in collaboration with Hasan Javadi, The Heavenly Rose-Garden: A History of Shirvan & Daghestan by Abbas Qoli Aqa Bakikhanov; and Evlya Chelebi's Travels in Iran and the Caucasus, 1652 and 1655.

By any measure, Nader Shah -- founder of the Afsharid Dynasty -- ranks as a towering figure in Iranian history. Rising from the humblest of origins, he became a military commander of genius, restored an embattled Persia to imperial greatness, and proceeded to wield the power of the throne with a ruthlessness that approached derangement. Yet much about the man and his tumultuous times remains obscure. This book peers into the shadows by drawing on unusual source materials -- unpublished letters and reports written by the staff of the Dutch East India Company, who watched in dismay as the tyrant sacrificed the nation's economic health (and Dutch hopes for trade) to feed his war machine. The book looks at his entire life: how a shepherd boy mastered fighting skills, assembled armies, reunited Iran and freed it from Afghan occupation, invaded and plundered both India and Ottoman Turkey, and crowned himself Nader Shah of Iran after usurping the Safavid throne in 1736. Because there are no other contemporary reports, published or unpublished, of this length and geographical scope, much of the information offered here is unique. Nader Shah, who not only ruined neighbouring countries but also his own, is depicted in all his fury and bloodthirstiness -- traits often glossed over by later court chroniclers. At times the Dutch observers are so sickened by his total disregard for the well-being of his country and for human life that they pray to God to release Iran from his hold. Release came in 1747, when he was taken by surprise in his bed and assassinated -- but not before first killing two of the attackers. For the first time in English, "The Rise and Fall of Nader Shah" makes these primary-source eyewitness reports of an important period in Iranian history available to historians and students alike.

Links with the Hinterland focuses on two related themes: the importance of what goes on in a port city's hinterland, and, the importance of a safe and secure road that connects a port city to its markets. What happened in the port of Bushehr was influenced by events in nearby towns such as Borazjan and Kazerun, and far off provinces such as Khuzestan, as well as by the actions of local chiefs controlling the land adjacent to the trade route. The histories of Borazjan and Kazerun show the importance of the behavior of local chiefs and of migrating tribes in keeping the caravan route secure or not. A breakdown of the port city's authority over its hinterland, in particular the trade route, impacted on its well-being both financially and politically. Likewise, the history of the Banu Kab in Khuzestan shows how the takeover of tribal leadership by a more commercially oriented lineage led to the rise of a rival port to Bushehr that ultimately would oust it from its leading position. The description of the commercial route between Bandar Abbas and Isfahan, during the Safavid period, highlights the importance of road infrastructure in linking a seaport with the markets in its hinterland. The ports in the Persian Gulf were but caravan termini. The ports themselves did not constitute a major market for imports; the real market for these goods was in the interior of Iran and, therefore, the road linking the port and its markets was a lifeline for both. This study makes clear that what happened along that road, connecting the terminus and the market, determined to a great extent how much volume was shipped and at what cost. Finally, Links with the Hinterland also demonstrates how the attacks on mainly British-owned goods on the Bandar Abbas-Isfahan road bestowed a hue of nationalist resistance to the robber chiefs during the First World War.

Bandar Abbas, once a small fishing village, became the gateway port for Iran after Shah Abbas defeated the Portuguese in 1622. However, with the fall of the Safavids and the withdrawal of the British East India Company in 1759 the port went into decline; by 1793 Bandar Abbas was under the direct control of Oman. In 1869 Iran had to resort to force of arms to take it back from Oman. Yet, this important port is hardly mentioned in the histories of Iran. For the first time in Bandar Abbas: The Natural Trade Gateway of Southeast Iran, Willem Floor, using primary sources, analyses the port's morphology, population, water supply, health, education, and living conditions during the Qajar period. Furthermore, he discusses in detail how Bandar Abbas came under Omani control; how the Qajars assumed direct control; as well as the town's vicissitudes under a parliamentary governed Iran, and the new centralizing Pahlavi state. The book also gives a detailed analysis of the nature of Bandar Abbas's trade and the reasons for its ups and downs; the role of European political and economic activities; central government institutions that were present in Bandar Abbas and the many new institutions that were created in the twentieth century. A similar comprehensive analysis is offered for Minab (a nearby town) with which Bandar Abbas had a symbiotic relationship that changed in the twentieth century. Based on primary sources this study of a major Persian Gulf port offers a comprehensive view of the "growing-up" pains Iran had to suffer to find its way into a modernizing world. The previous volumes of the series are: The Persian Gulf: A Political and Economic History of 5 Port Cities, 1500-1750; The Rise of the Gulf Arabs, The Politics of Trade on the Persian Littoral, 1747-1792; The Rise and Fall of Bandar-e Lengeh, The Distribution Center for the Arabian Coast, 1750-1930

A small, sleepy port in the Persian Gulf, Bandar-e Lengeh has had a varied and checkered history since its launch onto the historical scene around 1750. In those days the tribal people of the region felt at home on both sides of the Gulf and often went to wherever they thought would offer them a better life. When the Qavasem Arabs moved to Lengeh and developed it, they turned it from a sleepy fishing town into a pirate's nest. They, together with their kith and kin in Sharjah and Ras al-Khaimah, became the scourge of the Gulf until 1819 when the British burnt all three ports to the ground. After this, convinced that piracy was not worth the cost, the people of Lengeh became peaceful, and very successful as traders and pearl fishers. Lengeh became the distribution center for the entire Arabian Coast and rivaled Bahrain as the pearl clearing center of the Gulf. This success attracted people from all over the Gulf to come and live in Lengeh, making it a symbol of the Gulf migratory culture (havaleh). Lengeh's success and prosperity did not end because of competition, but because in 1903 the Iranian government enacted a new customs regime for all their ports-but Lengeh was an "Arabian" port located in Iran. As a result, Lengeh lost its competitive position to Dubai, which opened its doors to many of Lengeh's merchants. Thereafter, Lengeh declined and by 1930 it was once again a minor port and fishing town. The Persian Gulf: The Rise and Fall of Bandar-e Lengeh, The Distribution Center for the Arabian Coast, 1750-1930 is the third volume of the Persian Gulf series by Willem Floor. This book is a rich compendium of Iranian, Dutch, and British reports and primary sources. It is also full of enthralling research into the work of travelers in the region. While it is essential reading for all scholars of the history of the Gulf, it is also informative and satisfying for those readers interested in the history of the region in general. The previous volumes of the series are: The Persian Gulf: A Political and Economic History of 5 Port Cities, 1500-1750, and The Persian Gulf: The Rise of the Gulf Arabs, The Politics of Trade on the Persian Littoral, 1747-1792.

Titles and Emoluments in Safavid Iran: A Third Manual of Safavid Administration contains unique and important information on offices, ethnic attitudes and administrative developments in Iran's Safavid government (1495-1720). It provides the official honorific title for each official (and the variations thereof), which shows the importance of these titles in the intricate structure of social and political standing among the power elite. The commentary's long database of all known administrative jurisdictions with names and dates of each of its governors gives us a more nuanced understanding of how the Safavid administration functioned, not only at the central level but also at the provincial one. This, together with a detailed index, allows the reader to find the names of individual governors and follow their careers. This book facilitates the analysis of power relations between the central and tribal interests as well as other groups, and the changes therein over time. It is an essential historical resource for all those interested in Iran's Safavid era.

The history of the Persian Gulf during the eighteenth century is still little known. This gap is now being filled by the historian and renowned scholar Willem Floor, first with publication of The Persian Gulf: A Political and Economic History of Five Port Cities, 1500-1730, and now with The Persian Gulf: The Rise of the Gulf Arabs, The Politics of Trade on the Persian Littoral, 1747-1792. This study tells the fascinating story of the shift in trade from the lower to the upper Gulf, while there was also a partial shift of trade from the northern Persian coast to the southern Arab coast. It tells of the departure of first the Dutch then the British trading companies, and the rise of the local rulers who began to dominate political developments, whether it was the Imam of Oman in Masqat, the Qavasem in the Strait of Hormuz, the Ka'b in the Shatt al-Arab, Sheikh Naser in Bushire and Bahrain, Mir Mohanna in Dashtestan and at the head of the Gulf, and the 'Otobis at Kuwait, Bahrain and Zubara. And finally it tells of how, because of a lack of interest by the Persian and Ottoman governments in the region, the Bombay fleet of the East India Company increasingly used their naval power to protect commercial interests in the Gulf, which paved the way for a similar role played by the British Royal Navy in the nineteenth century.

Throughout history, many an ambitious diplomatic initiative has slipped into obscurity, but few have been so thoroughly forgotten as the efforts of a young man named Pedros Bedik to foster an alliance between two great seventeenth century powers, Persia and the Holy Roman Empire, against the mighty Ottoman Empire that lay between them. As a related enterprise, he worked to end the separation between the Western and Eastern versions of Christianity. In 1678, he published a book written in Latin, with a Persian introduction intended to explain the East to the West and thus further those aims. Never reprinted or translated, it has remained virtually unknown until now. Bedik was raised in an Armenian, Christian community in Ottoman-ruled Aleppo. At the age of 16, he was sent to Rome by his mother to avoid forced conversion to Islam. For seven years he attended a missionary college there, but his theological education abruptly ended in 1668 when he was expelled for carousing. Soon after, he left Rome in the company of the archbishop of Nakhchivan, in present-day Azerbaijan. En route the two agreed to launch a project to unite the Armenian Church with that of Rome. Bedik wanted to use this plan as leverage to get European Roman Catholic support for the protection of Armenian Christians. From Armenia Bedik travelled to Iran and spent 5 years there. In his book, which is mostly about his time in there, he is aggressively Christian and scathing about Islam, but not about Iran and Iranians. And he goes to great pains to show that the Shah was more than willing to enter into a pact with the Pope and the Christian princes of Europe to jointly attack the Turks from all sides. The value of this long-forgotten book lies in Bedik s talents as a knowledgeable, linguistically-skilled and keen-eyed observer, although a highly partisan one. Its pages contain fascinating descriptions of the court, customs, and people of Iran, including such unique information as the ash-e su memorial banquet ceremony; the abbasiyaneh drinking custom; how Persians threw a party and their cooking; the Nowruz ceremonies; the various breeds of horses; the race of messengers, and the Caspian Kalmyk nomadic tribe s annual oath to the Russian tsar. Bedik eventually returned to Europe, entered the Holy Roman Emperor s service as diplomat and soldier, and was made a count. In 1683, he was appointed ambassador and sent to Iran to discuss joint military action against the Ottomans and to seek better treatment for Iran s Christians. En route, after discussions in Warsaw, he disappeared in Russia. In this book, his vital and adventurous spirit lives again.

The monetary history of a country provides important insights into its economic development, as well as its political and social history. This book is the first detailed study of Iran's monetary history from the advent of the Safavid dynasty in 1501 to the end of Qajar rule in 1925. Using an array of previously unpublished sources in ten languages, the authors consider the specific monetary conditions in Iran's modern history, covering the use of ready money and its circulation, the changing conditions of the country's mints and the role of the state in managing money. Throughout the book, the authors also consider the larger regional and global economic context within which the Iranian economy operated. As the first study of Iran's monetary history, this book will be essential reading for researchers of Iranian and economic history.

At the close of the nineteenth century, modern ideas of democracy and equality were slowly beginning to take hold in Iran. Exposed to European ideas about law, equality, and education, upper- and middle-class men and women increasingly questioned traditional ideas about the role of women and their place in society. In apparent response to this emerging independence of women, an anonymous author penned The Education of Women, a small booklet published in 1889. This guide, aimed at husbands as much as wives, instructed women on how to behave toward their husbands, counseling them on proper dress, intimacy, and subservience. One woman, Bibi Khanom Astarabadi, took up the author’s chal­lenge and wrote a refutation of his arguments. An outspoken mother of seven, Astarabadi established the first school for girls in Tehran and often advocated for the rights of women. In The Vices of Men she details the flaws of men, offering a scathing diatribe on the nature of men’s behavior toward women. Astarabadi mixes the traditional florid style of the time with street Persian, slang words, and bawdy language. This new edition faith­fully preserves the style and irreverent tone of the essays. The two texts, together with an introduction and afterword situating both within the customs, language, and social life of Iran, offer a rare candid dialogue between men and women in late nineteenth-century Persia.

Although most people do not speak of theater and Iran in the same breath, dramatic expression has always been a fixture of Iranian culture. Some 2500 years ago, kings and commoners alike were regaled by comic theater in the form of dance and mime, accompanied by music. The dancers often wore masks, a vestige of an earlier era when such dances were enacted as religious rites. Comic drama also took a slapstick form, in which social situations were lampooned and people ridiculed by imitating their accents and behavior. Yet another ancient dramatic art was that of puppetry, now known to have exist much earlier than its attested date of about 1000 CE. Only glove and string puppets were popular in Iran; though briefly practiced, shadow puppetry failed to win a following. Like comic dance and mime, narrative drama originated in religious rites. Over time, religious ceremony evolved gave rise to a popular secular epic tradition that was very popular in pre-Islamic Iran. The bard enjoyed an important place in social life, and the verbal arts of poetry, storytelling, elegy and recitation thrived, often accompanied by music. In Islamic times, this art form continued and was given impetus by elegies and public recitations about the heroic deeds of ancient kings. In addition, Iran produced the only form of Islamic religious epic drama (ta'ziyeh-khvani), which reenacts the martyrdom of Imam Hoseyn. In traditional Iranian theater, there was no real difference between high and low culture, although artists attached to the royal court and sponsored by the rich tended to be more competent than those who performed for the public at large. With the exception of religious and narrative drama, written texts were seldom used. The artists-whether comedian, mime, puppeteer, elegist or storyteller performed both in public and private spaces. European theater, with its reliance on a written text and normative rather than improvisatory acting, arrived in 1878 and was part of the modernization process in Iran. It enjoyed a hey-day in the early years of the twentieth century, but has experienced many ups-and-downs since then. Today, it once again enjoys great popularity. At the same time, traditional theatre is being rediscovered, and playwrights are using some of its forms to develop indigenous modern Iranian theatre-a melding of the deep past and dynamic present. Cover painting: A mime dance by a group of professional entertainers accompanied by musicians, ascribed to Mirza Mohammad al-Hoseyni, Iran 1613. Courtesy of Freer Gallery of Art, Smithsonian Institution.