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76-714: First mentioned in a mid-3rd-century CE trilingual inscription at the Ka'ba-i Zartosht , concerning the political, military, and religious activities of Shapur I , the second Sassanid king of Iran , the family remained the hereditary " margraves " of Ray throughout the Sassanid period. Several members of the family served as generals in the Roman–Persian Wars , where they are mentioned simply as Mihran or Μιρράνης , mirranēs , in Greek sources. Indeed, Procopius , in his History of

152-712: A Sultan, in Ottoman territory he was most often referred to as Padishah and several used the title Shah in their tughras . Their male offspring received the title of Şehzade , or prince (literally, "offspring of the Shah", from Persian shahzadeh ). The full title of the Achaemenid rulers was Xšāyaθiya Xšāyaθiyānām , literally "King of Kings" in Old Persian, corresponding to Middle Persian Šâhân Šâh , and Modern Persian شاهنشاه ( Šâhanšâh ). In Greek , this phrase

228-420: A coup against Khosrau II and briefly usurped the crown from 590 to 591, and Shahrwaraz , a commander of the last Roman-Persian war and a usurper. In the course of the 4th century, the purported branches of this family acquired the crowns of three Caucasian polities: Iberia ( Chosroids ), Gogarene and Caucasian Albania / Gardman ( Mihranids ). The much later Samanid dynasty that ruled most of Iran in

304-558: A mausoleum; one is the triad and heptad units that are seen in the Achaemenid mausoleums. For example, the three-tomb chambers of the mausoleums connect them to making Ka'ba-ye Zartosht three-floor and its platform having three stairs; and the seven hatches of each floor of the structure remarks the Seven Persian Noblemen on the mausoleums and the Tomb of Cyrus having seven floors. However the probations done do not confirm

380-484: A quadrilateral structure that was placed opposite the walls of the cliff. Each of its surfaces was like those of the ruined structure that we had seen in the Palvar desert..." The first illustrations of the structure were made in the seventeenth century by European tourists like Jean Chardin , Engelbert Kaempfer and Cornelis de Bruijn in their travel books; but the first scientific description and excavation reports of

456-457: A religious document on it. These show that the structure was religiously important. On the other hand, a structure is drawn on the coins of some Persian kings like those of Otophradates I that is a fireplace and the royal fire was kept above or inside it; and since the structure has a two-stair platform and its two doors are like Ka'ba-ye Zartosht and the center of the Persian kingdom was also in

532-543: A similar structure in Pasargadae , which makes one evaluate every probability with its circumstances too and consider a similar interpretation for both. Some archaeologists have believed the structure to be a mausoleum; and some others like Roman Ghirshman and Schmidt have said that Ka'ba-ye Zartosht was a fire temple in which the holy fire was placed and it was used during religious ceremonies. Another group including Henry Rawlinson and Walter Henning believe that

608-470: A single interior room. This space is quadrangular, has an area of 3.74 by 3.72 metres (12.3 by 12.2 ft), and is 5.5 metres (18 ft) high, with the thickness of its walls being between 1.54 and 1.62 metres (5 ft 1 in and 5 ft 4 in). The Ka'ba-ye Zartosht is undoubtedly from the Achaemenid era. Much of the available evidence shows that it was built in the early Achaemenid era;

684-682: A special site for worshiping fire, since the inside of the structure was blackened by smoke, and because they mistook the Zoroastrians for fire-worshipers, they attributed the place to them and named it the Zoroastrians' fire temple . As the shape of the structure was cuboid and the black stones that were placed on the white background of its walls resembled the Black Stone , the Muslims ' Kaaba , it became famous as Ka'ba-ye Zartosht ,

760-412: A structure with a heavy and two-panel door, makes it clear that its content should be kept safe from robbery and pollution. Engelbert Kaempfer first proposed the assumption of being a fire temple or fireplace; and following him, James Justinian Morier and Robert Ker Porter supported the view in the early nineteenth century. The southwestern corner of the chamber is blackened by smoke; and has caused

836-459: A two-stair platform and no stairway is seen below its doorway; its entrance door is much larger relative to the structure than that of Ka'ba-ye Zartosht; its ceiling has no steepness, enough to be put three fireboxes on; there is no distance between its doorway and the ceiling; it has no crowns or portals ; and the dents showing the heads of its arrows are not more than six. These features generally contradict with those of Ka'ba-ye Zartosht. Most of

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912-654: Is 1.75 metres (5 ft 9 in) high and 87 centimetres (34 in) wide and at one point had a very heavy two-panel door which is now missing. There are carved-out notches for the upper and lower heels of each door panel in the stone frame which are visible to modern observers. Some have assumed that the door would have been made of wood, but a stone door, very similar to the remains of the one found in Ka'ba-ye Zartosht, exists in Solomon's Prison in Pasargadae , which indicates that both doors were made of stone. The doorway leads to

988-537: Is about 7.30 metres (24.0 ft) long. Its entrance door leads to the chamber inside via a thirty-stair stone stairway. The stone pieces are rectangular and are simply placed on top of each other, without the use of mortar ; the sizes of the stones varies from 0.48 by 2.10 by 2.90 metres (1 ft 7 in by 6 ft 11 in by 9 ft 6 in) to 0.56 by 1.08 by 1.10 metres (1 ft 10 in by 3 ft 7 in by 3 ft 7 in), and they are connected to each other by dovetail joints . The structure

1064-410: Is derived. Most recently, the form xšāyaθiya has been analyzed as a genuine, inherited Persian formation with the meaning 'pertaining to reigning, ruling'. This formation with the "origin" suffix -iya is derived from a deverbal abstract noun * xšāy-aθa- 'rule, ruling, Herrschaft ' , from the (Old Persian) verb xšāy- 'to rule, reign'. The full, Old Persian title of the Achaemenid rulers of

1140-419: Is placed in the middle of the northern wall, reaching the threshold of the entrance doorway. Thus, the intention was for the Ka'ba to look like a three-floor tower that has seven doors or hatches on each floor; but only one hatch has been made into a true door, while the others are left as holeless blind windows. The structure stands on a three-tiered platform. The first tier is 27 centimetres (11 in) above

1216-418: Is seen that the fireboxes containing the royal fire were placed in the free space; and the royal fire was taken before the king in a portable firebox. A remarkable point that Herzfeld , Sami and Mary Boyce have made is that it seems improbable to have spent all that price and effort to keep the fire in a dark and holeless room that needed the door open for the fire to ignite. Because fire requires oxygen and

1292-464: Is too small to keep the Avesta and other religious books and royal flags; a wider and larger site was necessary for such an intention. In addition, some point out the relatively remote location of the structure suggests another use, as the various palaces of the Achaemenid shahanshahs as well as other official and governmental buildings would be better suited for keeping the Avesta and royal flags. In

1368-412: Is white marbly limestone , and there are dentate shelves of black stone on its walls. The limestone blocks were brought from Mount Sivand, where they were quarried in a place called Na'l Shekan ("horseshoe breaker"), to Naqsh-e Rustam to build the Ka'ba. These blocks were chiselled into large, mostly rectangular pieces and are put in place atop each other without using mortar ; in some places, such as

1444-577: The Elamites , the Achaemenids and the Sasanians . The Ka'ba-ye Zartosht is 46 metres (151 ft) from the mountain, situated exactly opposite Darius II 's mausoleum. It is rectangular and has only one entrance door. The material of the structure is white limestone . It is about 12 metres (39 ft) high, or 14.12 metres (46.3 ft) if including the triple stairs, and each side of its base

1520-558: The Kaaba of Zoroaster . The Encyclopedia Iranica explains about the name of the structure: "Ka'ba-ye Zartosht has probably acquired its name in the fourteenth century, the time that the ruined ancient sites in the whole Iran were attributed to characters in the Quran or Shahnameh . This does not mean that the place has been Zoroaster 's mausoleum and there is also no report of the pilgrims ' travels there for pilgrimage ." Due to

1596-532: The Middle Persian version of the Great Inscription of Shapur I , which was written on the wall of the structure. The purpose or usage of the Ka'ba-ye Zartosht structure has always been controversial between archaeologists and researchers and various views and interpretations have been stated about its application; but what makes its interpretation even more difficult, is the existence of

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1672-506: The Shahanshah ( شاهنشاه , Šâhanšâh , lit.   ' King of Kings ' ) or Padishah ( پادشاه , Pâdešâh , lit.   ' Master King ' ) in the sense of a continuation of the original Persian Empire . The word descends from Old Persian xšāyaθiya "king", as it was compared to Avestan xšaθra- , "power" and "command", corresponding to Sanskrit kṣatra- (same meaning), from which kṣatriya - , "warrior",

1748-519: The geographic North of each region could be different from the direction of the magnetic North . The orbital inclination of the magnetic North from the geographic North is about 2.5 degrees in the Naqsh-e Rustam compound; and the magnetic orbital inclination of the structure is 18 degrees to the West relative to the magnetic North based on Schmidt 's calculations. Therefore, the inclination of

1824-666: The 9th and 10th centuries claimed descent from Bahrām Chōbin and thus the House of Mihran, though the veracity of this claim is unclear. Ka%27ba-i Zartosht Ka'ba -ye Zartosht ( Persian : کعبه زرتشت ), also called the Cube of Zoroaster , is a rectangular stepped stone structure in the Naqsh-e Rustam compound beside Zangiabad village in Marvdasht county in Fars , Iran. The Naqsh-e Rustam compound also incorporates memorials of

1900-657: The Behistun Inscription; and since any temple in Persia during Darius's period could not be anything other than the holy fire, those were all fireplaces; besides, Ka'ba-ye Zartosht has been conserved well even after the Achaemenid era and was not surrounded by soil and stones; and in the beginning of the Sasanian era, Shapur I composed the most important document of the Sasanian history on it and Kartir wrote

1976-593: The First Persian Empire was Xšāyaθiya Xšāyaθiyānām or (Middle Persian) Šâhân Šâh , "King of Kings" or "Emperor". This title has ancient Near Eastern or Mesopotamian precedents. The earliest attestation of such a title dates back to the Middle Assyrian period as šar šarrāni , in reference to the Assyrian ruler Tukulti-Ninurta I (1243–1207 BC). Šāh , or Šāhanšāh ( King of Kings ) to use

2052-843: The Persian Empire (later the Empire of Iran ). The European opinion changed in the Napoleonic era, when Persia was an ally of the Western powers eager to make the Ottoman Sultan release his hold on various (mainly Christian) European parts of the Ottoman Empire , and western (Christian) emperors had obtained the Ottoman acknowledgement that their western imperial styles were to be rendered in Turkish as padishah . In

2128-576: The Romans along with an elaborate list of the Roman states from which he had gathered the forces. The battle, which was for Armenia , was the largest defeat that the Sassanians inflicted upon the Romans. Shapur then adds that "I apprehended Caesar Valerian myself, by my own hands." and mentions the names of the lands that he conquered in that battle. He then appreciates the power of God for giving him

2204-630: The Sassanian dynasty, he first introduces himself and mentions the regions he ruled and then describes the Persian-Roman Wars and indicates the defeat and death of Marcus Antonius Gordianus , after whom the Roman forces proclaimed Marcus Julius Philippus the emperor; and the latter paid Shapur a compensation equal to half a million gold dinars for reprieve and returned to his homeland. Following that, Shapur has described his battle with

2280-785: The Wars , holds that the family name Mihran is a title equivalent to General. Notable generals from the Mihran clan included: Shapur Mihran , who served as the marzban of Persian Armenia briefly in 482, Perozes , the Persian commander-in-chief during the Anastasian War and the Battle of Dara , Mihransitad , a diplomat of Khosrow I , Golon Mihran , who fought against the Byzantines in Armenia in 572–573, and Bahram Chobin , who led

2356-516: The assumption that the holy fire was glowing in there. In the following years, Ferdinand Justi , Ghirshman , Schmidt and some others supported the hypothesis of Ka'ba-ye Zartosht being a fireplace. One of the reasons of this group is that Darius I says in the Behistun Inscription (First column, 63): "...I rebuilt the temples that Gaumata had destroyed. I returned the pastures, flocks, slaves and houses that Gaumata had taken to

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2432-406: The ceiling. Wherever the original builders discovered any flaw in the main stone, the flawed area was removed and filled in with delicate joints, some of which still remain. To prevent the finished building from becoming too simple or monochrome, its creators added two architectural diversities: firstly, forming double-edged shelves from one or two flat plates of grey-black stone and placing them on

2508-475: The ceiling/roof, placed along an east–west axis. Each of those stones are 7.30 metres (24.0 ft) long, connected to each other by dovetail joints, and the chipping method used to form them has given the roof the shape of a short pyramid. The anathyrosis style is used here in placing the stones atop each other, but no accurate order is retained in the 'ranking' of the stones. In some places, 20 rows, and in others 22 rows of stones are placed, and this continues to

2584-403: The city of Istakhr , it is the very Ka'ba-ye Zartosht that is drawn on their coins; and on the ceiling of this structure are put three fireboxes and the Persian king is standing in a praying posture in front of it. However, these reasons can not be true, for "Ayadana" only means "worshiping place" and a worshiping place is not necessarily a temple; and on the other hand, if you want to say that

2660-512: The discovery of Kartir 's inscription on its walls, it is revealed that the name of the structure in the Sasanian era was Bon Khaanak, meaning the Cold Foundation , as the inscription reads: "This Cold Foundation will belong to you. Act as the best way you see suitable that will delight our gods and purpose (implying Shapur I )." There is no knowledge of the name of the structure in any earlier periods. Ibn al-Balkhi has mentioned

2736-709: The element "šah," meaning "king" in Middle Persian and New Persian . These names can be found in both masculine and feminine forms and may include native Armenian or foreign components. The element "šah" can appear as either the first or second component and is sometimes part of doublet forms with the components reversed. For example, masculine names include Šah-amir and Amir-šah, Šah-paron and Paron-šah, and Vahram-šah; feminine names include Šah-xat‘un and Xat‘un-šah, and Šah-tikin. Some examples of these compound names include masculine Šah-aziz and feminine Aziz-šah, masculine Sult‘an-šah and feminine Šah-sult‘an, and masculine Melik‘-šah and feminine Šah-melē/ik‘. These names, particularly

2812-539: The feminine forms, sometimes vary in gender depending on the source. The name Artamšin, for instance, is based on *Artam from Old Iranian *R̥tāma-, interpreted as "having power of/from R̥ta." The auslaut of the Armenian name suggests a connection to the Iranian word for "king," šāh, found in various languages including Middle Persian and New Persian. In another example, the name Šaštʻi is interpreted as "Šah-Lady," with

2888-594: The full-length term, was the title of the Persian emperors . It includes rulers of the first Persian Empire, the Achaemenid dynasty , who unified Persia in the sixth century BC, and created a vast intercontinental empire, as well as rulers of succeeding dynasties throughout history until the 20th century and the Imperial House of Pahlavi . While in Western sources the Ottoman monarch is most often referred to as

2964-452: The ground, and the tower is 14.12 metres (46 ft 4 in) high including the triple tiers or stairs of its platform. The base is square-shaped, with each side approximately 7.30 metres (24.0 ft) long. The ceiling of the structure is smooth and flat on the inside, but its roof has a bilateral slope that begins from the line in the middle of the rooftop on the outside, creating the pyramid-like appearance previously mentioned. The doorway

3040-427: The idea and the writings carved on the walls of Ka'ba-ye Zartosht have no indication to the existence of a mausoleum or tomb either. The idea of the structure being a treasury was first stated by Rawlinson in 1871. Rawlinson's reasons were the accurate architecture and the proper size of the chamber, its sole door being heavy and solid and that it was difficult to reach inside the structure. Walter Henning presented

3116-425: The inside of the Ka'ba is built in a way that even an oil lamp can not glow more than a few hours when the door and the large stone entrance are sealed. The chamber does not have an exit way for smoke while its entrance door has always been sealed. The structure on the coins of Persian kings can not be Ka'ba-ye Zartosht; for the mentioned picture on the coins was not higher than 2 metres (6 ft 7 in), had

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3192-655: The most important documents of the period for the limits and spans of the Sassanian Persian borders. In addition, the inscription is the last time that the Greek alphabet and language is used in Persian inscriptions. Kartir's Inscription, which is situated below the Sassanian Middle Persian inscription of Shapur's, is written during Bahram II 's reign and around 280 A.D. He first introduces himself and then mentions his ranks and titles during

3268-417: The most important evidence for this dating is as follows: Carsten Niebuhr , who had visited the structure in 1765, writes: "Opposite the mountain that has the mausoleums and petroglyphs of Rostam 's braveries, a small structure is built of white stone that is covered by only two pieces of large stones." Jane Dieulafoy , who visited Iran in 1881, also reports in her travel journal : "...and then we saw

3344-470: The name of the area of Naqsh-e Rustam and its mountain as Kuhnebesht , and has considered that the reason behind its naming was that the book Avesta was held there. The word Dezhnebesht or Dezhkatibehs might have also been used for the Ka'ba-ye Zartosht. Ka'ba-ye Zartosht is cuboid in shape, and has only one entrance door, which leads inside its chamber by means of a stone stairway. There are four blind windows on each of its sides. The stone used

3420-419: The northern, southern and eastern walls of the tower. One of them belongs to Shapur I the Sassanian, and another to the priest Kartir . According to Walter Henning , "These inscriptions are the most important historical documents from the Sassanian era." The Ka'ba-ye Zartosht is a beautiful structure: its proportions, lines and external beauty are based on well-executed architectural principles. Currently,

3496-595: The people worshiped in this place, it is not true, for the Ka'ba is so small that the compound within can not fit more than two persons. Furthermore, according to Herodotus (section "On the Customs of the Persians"), the Persians, even in his time, had no temples or statues of gods. Jacques Duchesne-Guillemin in Iranica identifies the ayadana as podiums. Additionally, in Achaemenid seals and on their mausoleums, it

3572-458: The people..." Thus, there were some "temples" in the periods of Cyrus II and Cambyses II that Gaumata destroyed and Darius rebuilt them the same way; and since "Solomon's Prison" in Pasargadae is belonging to the first Achaemenid era and destroyed, and its exact copy was built in Naqsh-e Rustam in Darius's period, it should be concluded that those two structures are the mentioned temples in

3648-765: The periods of the previous kings and says that he had the Herbad title during Shapur I's period and was appointed as "the grand master of all priests by Shahanshah Shapur I" and had the honor of receiving a hat and a belt by the shahanshah in Hormizd I 's period and has achieved an increasing power and acquired the nickname "The Priest of Ahura Mazda , the god of gods". Then, Kartir mentions his religious activities like fighting other religions such as Christianity, Manichaeism , Mandaeism , Judaism, Buddhism and Zoroastrian heresy and remarks founding fire temples and allocation of donations for them. He also talks about correcting

3724-510: The place was used for keeping religious bills, flags and documents. While describing landmarks in Istakhr , Ibn-al Balkhi mentioned the site with the title "Kuh-Nefesht" or "Kuh-Nebesht" and said that the Avesta was kept there. Henning believed that Ibn-al Balkhi meant the very Ka'ba-ye Zartosht. However, there is to date no scholarly consensus. Some argue that the chamber of Ka'ba-ye Zartosht

3800-400: The power for victory and launches a lot of fire temples for his satisfaction to remark the names of the people who were involved in establishing the Sassanian government in front of the fire and finally advises the successors to strive for divine work and charity affairs. The inscription is historically considered very interesting and one of first class proofs of the Sassanian era; and one of

3876-400: The priest Kartir ; Shapur's Inscription is written in the three languages Greek (70 lines), Arsacid Middle Persian (30 lines) and Sassanian Middle Persian (35 lines) on three sides of the structure; and Kartir's Inscription, which is in 19 lines in Sassanian Middle Persian language, is below Shapur's. In Shapur's Inscription, which should be considered the "Revolution Resolution" of

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3952-409: The priests that were, in his opinion, perverted and mentions the list of the states that were conquered by Persia during Shapur I's period and eventually the inscription ends with a prayer. Shah Shah ( / ʃ ɑː / ; Persian : شاه , Šāh [ʃɒːh] , lit.   ' king ' ) is a royal title that was historically used by the leading figures of Iranian monarchies . It

4028-466: The purpose of the chamber, but none of them can be accepted with certainty. Some consider the tower a fire temple and a fireplace, and believe that it was used for igniting and worshiping the holy fire. Another theory is that it is the mausoleum of one of the Achaemenid shahs or grandees, due to its similarity to the Tomb of Cyrus and some mausoleums of Lycia and Caria . Other Iranian scholars believe

4104-447: The realm of a shah (or a loftier derived ruler style), a prince or princess of the royal blood was logically called shahzada as the term is derived from shah using the Persian patronymic suffix -zâde or -zâdeh, "born from" or "descendant of". However the precise full styles can differ in the court traditions of each shah's kingdom. This title was given to the princes of the Ottoman Empire ( Şehzade , Ottoman Turkish : شهزاده) and

4180-404: The recent years, Reza Moradi Ghiasabadi has presented a new interpretation of the structure by doing field research and considers it an observatory and a solar calendar and believes that the blind windows, the stairs opposite the entrance door and the construct have been a timer or a solar index for measuring the rotation of the sun and subsequently keeping the record of the year and counting

4256-456: The researchers assume the tower as the mausoleum of one of the Achaemenid shahs . Since it is very similar to the Tomb of Cyrus and some of the mausoleums of Lycia and Caria in shape, solidness of architecture and having a small room with a very heavy door, it is considered a mausoleum. Welfram Klyse and David Stronach believe that the Achaemenid structures in Pasargadae and Naqsh-e Rustam might have been influenced by Urartian art in

4332-451: The rooftop, the stones are connected to each other by dovetail joints . The size of the stones varies from 2.90 by 2.10 by 0.48 metres (9 ft 6 in by 6 ft 11 in by 1 ft 7 in) to 1.10 by 1.08 by 0.56 metres (3 ft 7 in by 3 ft 7 in by 1 ft 10 in); however in the west wall, there is a flat stone that is 4.40 metres (14 ft 5 in) long. Four large rectangular pieces of stone form

4408-544: The second component reflecting the Arabic term sittī, meaning "My lady, lady." This name is found in a colophon from the Kołbay monastery as the name of a sister of Dawitʻ and priest Vardan. Overall, Armenian compound names containing the element "šah" provide insight into the linguistic and cultural interactions between Armenian and Iranian languages and cultures. Shahzade ( Persian : شاهزاده , transliterated as Šâhzâde ). In

4484-409: The sovereign shah bahadur (see above) were by birth-right styled "Shahzada [personal title] Mirza [personal name] Bahadur", though this style could also be extended to individual grandsons and even further relatives. Other male descendants of the sovereign in the male line were merely styled "Mirza [personal name]" or "[personal name] Mirza". This could even apply to non-Muslim dynasties. For example,

4560-453: The stone chamber to be a structure for the safekeeping of royal documents and holy or religious books, but the chamber of Ka'ba-ye Zartosht is too small for this purpose. Other less noticed theories, such as its being a temple for the goddess Anahita or a solar calendar , have also been mentioned. In the Sassanian era, three inscriptions were written in the three languages Sassanian Middle Persian , Arsacid Middle Persian and Greek on

4636-609: The structure is part of the Naqsh-e Rustam compound and owned by the Cultural Heritage, Handicrafts and Tourism Organization of Iran . Alireza Shapur Shahbazi believes that the phrase Ka'ba-ye Zartosht is relatively new and inaccurate, originating around the fourteenth century. When the structure was discovered by the Europeans, its local name was Karnaykhaneh or Naggarekhaneh ; the Europeans considered it

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4712-407: The structure relative to the geographic North will be about 15.5 degrees; meanwhile Ghiasabadi has considered the 18 degrees as the inclination of the structure from the geographic North. On 1 June 1936, following the probations by the digging department of The University of Chicago Oriental Institute , some inscriptions were found on the Ka'ba-ye Zartosht structure that belonged to Shapur I and

4788-553: The structure should inevitably be considered belonging to another one of the Achaemenid shahs. Besides that, Ka'ba-ye Zartosht is a near to the mausoleums that were built at the same time; and all of them were later separated from the other parts of Naqsh-e Rustam by a chain of fortifications, indicating that they were all originally the same type and had similar applications. In other words, all of them, including they very Ka'ba-ye Zartosht, were mausoleums of Achaemenid grandees. Some other reasons can be stated for Ka'ba-ye Zartosht being

4864-399: The structure was the treasury and the place for keeping religious documents and Avesta . A small group believes the structure to be the temple of Anahita and believes that the goddess's statue was kept in Ka'ba-ye Zartosht. Heleen Sancisi Weerdenburg believes the building to be a structure constructed by Darius I for coronation ; and Shapur Shahbazi believes that Ka'ba-ye Zartosht

4940-572: The structure were done by Erich Friedrich Schmidt that had pictures and illustrated blueprints . The Naqsh-e Rustam compound was first investigated and probed along with the Ka'ba-ye Zartosht structure by Ernst Herzfeld in 1923. Additionally, the compound was probed by the Oriental Institute of the University of Chicago under the leadership of Erich Schmidt in several seasons between 1936 and 1939, finding important works like

5016-413: The theory with newer reasons. One of his reasons is about the inscriptions carved on the rim of the chamber; there is a large inscription by Shapur I on the walls of Ka'ba-ye Zartosht; and below that inscription, there is a writing by Kartir that states in its second line: "This "bon khanak" will be yours; do with it as you believe is better for the gods and us." Some historians conclude that it means

5092-430: The tower-like temples of Urartu. Aristobulus , one of the retainers of Alexander III of Macedon , mentions the structure known as "Solomon's Prison" as "the tower-like mausoleum" while describing Pasargadae; and if the mentioned structure is presumed the mausoleum of one of the Achaemenid shahs, due to its similarity to the structure Ka'ba-ye Zartosht, and as Franz Heinrich Weißbach and Alexander Demandt have explained,

5168-449: The twentieth century, the Shah of Persia , Mohammad Reza Pahlavi , officially adopted the title شاهنشاه Šâhanšâh and, in western languages, the rendering Emperor . He also styled his wife شهبانو Shahbânū ("Empress"). Mohammad Reza Pahlavi was the last Shah, as the Iranian monarchy was abolished after the 1979 Iranian Revolution . Armenian compound personal names often contain

5244-518: The walls; secondly, carving small rectangular pits into the upper and middle sections of the outer walls that give a more delicate appearance to the tower's faces. The black stones were probably brought from Mount Mehr in Persepolis , and installed on the walls in three rows: A thirty-stair stairway (each stair is 2 to 2.12 metres (6 ft 7 in to 6 ft 11 in) long, 26 centimetres (10 in) wide and 26 centimetres (10 in) high)

5320-414: The years and extracting calendars and detecting the first days of each solar month and summer and winter solstices and spring and fall equinoxes . He concludes that the beginning of each solar month could be detected by observing the shadows formed on the blind windows. However, this theory can not be completely true; and one of the reasons that can be stated to refute the theory is that the direction of

5396-511: The younger sons of the ruling Sikh maharaja of Punjab were styled "Shahzada [personal name] Singh Bahadur". The borrowing shahajada , "Shah's son", taken from the Mughal title Shahzada, was the usual princely title borne by the grandsons and male descendants of a Nepalese sovereign in the male line of the Shah dynasty until its abolition in 2008. For the heir to a "Persian-style" shah's royal throne, more specific titles were used, containing

5472-702: Was also used by a variety of Persianate societies , such as the Ottoman Empire , the Kazakh Khanate , the Khanate of Bukhara , the Emirate of Bukhara , the Mughal Empire , the Bengal Sultanate , historical Afghan dynasties , and among Gurkhas . Rather than regarding himself as simply a king of the concurrent dynasty (i.e. European-style monarchies ), each Iranian ruler regarded himself as

5548-405: Was an Achaemenid mausoleum that was used as a site for the treasury of religious documents in the Sasanian era. Erich Friedrich Schmidt says about the importance of the structure: The outstanding effort that was necessary for creating this architectural masterpiece, was only used for building a single and dark chamber. Besides, the fact that they did or could close the only entrance door of

5624-436: Was built in the Achaemenid era and there is no information of the name of the structure in that era. It was called Bon-Khanak in the Sassanian era; the local name of the structure was Naggarekhaneh ( naggar "keep/hold" + -e "of" + khaneh "house"). The phrase Ka'ba-ye Zartosht has been used for the structure from the fourteenth century into the contemporary era . Various views and interpretations have been proposed for

5700-440: Was translated as βασιλεὺς τῶν βασιλέων ( basileus tōn basiléōn ), "King of Kings", equivalent to "Emperor". Both terms were often shortened to their roots shah and basileus . In Western languages, Shah is often used as an imprecise rendering of Šāhanšāh . For a long time, Europeans thought of Shah as a particular royal title rather than an imperial one, although the monarchs of Persia regarded themselves as emperors of

5776-653: Was used by the princes of Islamic India ( Shahzāda , Urdu : شہزاده, Bengali : শাহজাদা , romanized :  Shāhozāda ) such as in the Mughal Empire. The Mughals and the Sultans of Delhi were of Indian origin and Mongol-Turkic origin but were heavily influenced by Persian culture, a continuation of traditions and habits ever since Persian language was first introduced into the region by Persianised Turkic dynasties centuries earlier. Thus, in Oudh , only sons of

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