When undertaking restoration or enhancement of a sacred site, one must first ask: what key principles should guide the process to honor its historical and spiritual roots? The most vital considerations often stem from the historical value and significance of these places in the cultural and societal development of the Zoroastrian community.
Remarkably, the elders of the Zoroastrian community—despite the challenges they faced from the Safavid era through the Qajar period and even up until 20 to 30 years ago—consistently safeguarded the authenticity of these sites. They refrained from altering their original structures, preserving their fundamental essence.
Unfortunately, over the past two decades, ill-advised interventions driven by flawed planning have disrupted this legacy. Changes to the exteriors of these sites, such as replacing stone carvings or traditional three-centimeter bricks with ceramic tiles (!!), have significantly impacted their appearance. As a result, these once-sacred sites now resemble modern hotels more than places of pilgrimage.
This brings us to an essential question: what principles should guide restoration efforts to truly preserve the authenticity of historically significant sites like Pire Hrisht?
First, before any restoration or alteration, it is crucial to conduct in-depth research into the historical, cultural, and architectural features of the site. This involves analyzing historical documents, such as old manuscripts, travelogues, notes, and photographs, to gain a deeper understanding of the site’s original design and its evolution over time. Such research lays the foundation for respectful and informed restoration work.
Second, preserving the traditional architectural style and ensuring harmony with the natural environment is essential. This includes the thoughtful use of traditional materials or modern equivalents that provide better durability, such as frost-resistant cement. The design should reflect the site’s historical essence, incorporating elements like thick walls, sunlit facades, geometric symmetry, domes, and the strategic use of light and shadow. These features are hallmarks of Zoroastrian architecture in central Iran, designed to withstand extreme climates. However, there have been instances where some of these elements were less emphasized in specific pilgrimage sites, an issue that merits further study.
Third, alterations to the original structure should only be made when absolutely necessary, such as for safety, hygiene, or spatial requirements. For example, over six decades ago, the natural alcove at Pir-e Sabz could only accommodate a small number of visitors. In the early 1970s, this was addressed by reshaping the mountain, creating a larger space for visitors. Additionally, a permanent water basin was added, which not only served practical purposes but also enhanced the site’s ambiance with the soothing sound of dripping water.
By following these principles, the restoration of sacred sites can balance the preservation of their historical and cultural integrity with modern needs, ensuring their significance endures for future generations.
Fourth, careful consideration must be given to aligning the design and functional spaces of pilgrimage sites with their surrounding natural environment. For Zoroastrians, the natural habitat around each sacred site has always held special significance, embodying a deep respect for water, light, soil, and vegetation. Maintaining harmony between the built structures and their natural surroundings is vital to preserving this tradition of coexistence.
Fifth, and perhaps most importantly, attention must be paid to the perspectives and collective wisdom of the Zoroastrian community. Inviting interested community members and experts from various fields to collaborate on the preservation, restoration, and improvement of these sacred spaces is essential. Utilizing collective knowledge, which we so often champion, ensures that decisions reflect shared values and informed insights.
Finally, I wish to address a recent announcement by the esteemed Zoroastrian Association of Sharifabad, Yazd, regarding the procurement of carpets for the interior of Pire Hrisht. I hope the association’s leaders will consider the following points. Sacred sites like ours, aside from their historical value and architectural stability, require cleanliness, structural integrity, and readiness to welcome visitors. However, carpeting these spaces is neither necessary nor aligned with their purpose. Given current security concerns, such carpets risk theft, and even simple mats would suffice.
Imitating or competing with the decorative practices of other religious sites in the country goes against the teachings of Ashu Zoroaster Spitaman, who emphasized simplicity and reason. Wouldn’t it be more prudent to allocate these funds toward addressing other pressing needs of the Zoroastrian community in Yazd and Sharifabad? Does the absence of carpets—replaced by bricks, tiles, or even marble flooring—detract from visitors’ spiritual experience at a sacred site?
In my view, it is better to engage Zoroastrians not only in Sharifabad but across all of Yazd province to collectively deliberate on such matters. Carpeting a sacred site does nothing to elevate its spiritual essence. Instead, maintaining its authenticity, simplicity, and harmony with Zoroastrian values will ensure its enduring significance.
