The Role of Rite of Passage in Physical Structure of Iran’s Public Baths

Document Type : Research Article

Authors

1 Ph. D. in Architecture, Assistant Professor, Department of Art and Architecture, Shabestar Branch, Islamic Azad University, Shabestar, Iran.

2 Ph.D. Candidate, Department of Art and Architecture, Shabestar Branch, Islamic Azad University, Shabestar, Iran

Abstract

Problem statement: Hygiene and purification are very important in the religion of Islam. The importance is manifested more in paying attention to a type of architecture namely bathroom. Bathrooms, in addition to physical and material characteristics, have ritualistic and immaterial characteristics and in order to identify them, common physical structure of public should be studied. Of course, it should be noted that these structural patterns in architecture and particularly in traditional architecture have direct relationships with building functions and in fact, any building is constructed for special function and with a pattern appropriate to it.
One of the main functions of bathroom is to perform rituals of purification and according to most researchers; rituals of the purification are of rites of passage. Now the question arises that what role did rite of passage play in the physical structure of Iranian public baths?
Reaserch objectives: The present study has emphasized to find the effect of rites of passage on basic pattern of Iranian public baths. The results of the present study show that the three-part structure of rites of passage was considered as an inspirational concept in the design architecture of the bathroom.
Research method: In order to study the role of rite of passage in physical structure of Iran’s public baths in accordance with the research requirements, while using the logical reasoning based investigation, historical interpretation method is also used. The research data have been gathered via library resources and documentary studies.
Conclusion: Iranian baths have three-part structure including a Bineh (caldarium), a mediator (middle corridor) and a hot chamber (tepidarium) and purification as the main function of bathhouses reflects the rite of passage. In general, rite of passage has three separate, purgatory and reintegration stages and this three-stage spiritual journey can be seen in bathing customs and purification rituals. The results of the present study show that three-part structure of passage is likely the inspired concept of traditional structure in architectural design of bathhouse and the use of three-part structure in its body.

Keywords

References

Asadian Khorramabadi, M. (2005). Transition Rites in Iran: Comparative Study of Iranian Rites in the Spheres of Culture and Geography. Tehran: Roshanan.
Avicenna. (1987). Hay Ibn Yaqzan (Abu ‘Ubayd Al-Juzjani, Trans.). H. Corbin (ed.), Tehran: Markaz-e Nashr-e Daneshgahi.
Bahar, M. (1996). Research on Mythology in Iran. Tehran: Tous.
Bayard, J. P. (1997). La symoblique de feu (J. Sattari, Trans.). Tehran: Markaz
Bayat Fard, F. & Lajevardi, F. (2016). Transformation and Ontological Change in Transition Rituals. Journal of Religion Studies, 10(19), 21-3.
Boyce, M. (1991). Padyab and nerang: two Pahlavi terms further consider. Bulletin of the School of Oriental and African Studies, 54(2), 281-291.
Campbell, J. (1949). The Hero with a Thousand Faces (Bollingen series 17). Princeton: Princeton University Press.
Chardin, J. (1993). Travels in Persia (I. Yaghmai, Trans.) Tehran: Tous.
Chevalier, J. & Gheerbrant, A. (1999). Dictionnaire des Symboles: Mythes, Reves, Coutumes (vol. 2, S. Fazaeli, Trans.). Tehran: Jayhoun.
Chevalier, J. & Gheerbrant, A. (2005). Dictionnaire des Symboles: Mythes, Reves, Coutumes (vol. 1, S. Fazaeli, Trans.). Tehran: Jayhoun.
Drouville, G. (1991). Travel in Iran (M. Etemad Moghadam, Trans.). Tehran: Shabaviz.
Eliade, M. (1996). Sacred and Profane (N. Zangooie, Trans.) Tehran: Soroush.
Fakhar Tehrani, F. (2000). Bath in the view of time. Soffeh, 10(30), 94-105.
Farahidi, K. (1992). Ketab Al-‘ain (M. Makhzoumi & I. Samarei, Trans.). Qom: Hejrat.
Ghorashi, S. A. A. (1991). Qamus-e Quran. Tehran: Dar Al-Kotob Al-Islamia.
Ghorashi, A. (2001). Water and mountains in India and Iran mythology. Tehran: Hermes
Huart, C. (2000). ‭‎La Perse Antique et la Civilisation‬ [Iran and Iranian civilization] (H. Anousheh, Trans.). Tehran: Majid.
Ibn Babawayh (1997). Al-Amali Sheikh Saduq (M. Kamare’ei, Trans.). Tehran: Dar Al-Kotob Al-Eslamiya.
Ibn Iskandar, E. (1968). Qabus-name (G. Yousefi, Trans.). Tehran: Bongah-e Tarjome va Nashr-e Ketab.
Kiani, M. (2007). Iranian Architecture of the Islamic Period. Tehran: Samt.
Kottak, C. P. (2007). Anthropology: the Exploration of Human Diversity. (M. Dolati, Trans.). Tehran: Elmi.
Lotfivand Vahid, V. (2010). Formation Process Iranian- Islamic Baths, early Islam to Saljuk Era. Esfahan: Art University of Esfahan.
Mayrhofer, M. (1996). Etymalogisches Worterbuch des Altindoarischum. Heidelberg: Winter verlang.
Mokhtarian, B. & Shokri, S. (2011). The role of the ram in the rituals associated with the great Buddhist Goddess in Lorestan. Anthropology Journal, (1), 16-28.
Molaei, M. & Gholampour, A. (2014). Bath and Shower in Iranian culture in Qajar era. Historical Culture Studies, 6(21), 121-148.
Momtahen Al-Dawlah, M. (1974). Memories of Momtahean al-Dawlah. By Husseinqoli Khan Shaghaghi, Tehran: Amir Kabir.
Pollack, J. (1989). Iran and Iranians (K. Jahandari, Trans.) Tehran: Kharazmi.
Quran (). M. M. Fouladvand, Trans., Tehran: Osve.
Rafi’far, K. & Kamallou, J. (2014). The Study of the Hanaband Faith from past to present. Journal of Popular Culture and Literature, 2(4), 27-47.
Razi, H. (1997). Vandidad. Tehran: Fekr-e Rouz.
Razi, H. (2005). Moghan: Teachings and Ceremonies and Fundamental Beliefs. Tehran: Sokhan.
Rouh Al-Amini, M. (2007). Public Bath in Yesterday Society, Culture and Literture. Tehran: Ettel’at Institute.
Sharifian, B. & Atony, M. (2011). Ancient sample of water and its function in myth and epic. Journal of Persian Language and Literature Islamic Azad University, 3(9), 107-130.
Sohravardi, S. Y. (2001). Shihaboddin Yahya Sohravardi Oeuvres Philosophiques et Mystiques‬ (H. Nasr, Trans.). Tehran: Research Institute for Humanities and Cultural Studies.
Tabarsi, A. (2001). Al-Adab Al-Diniat le-khaza’enat Al-Ma’iniat (A. Abedi, Trans.). Qom: Za’er.
Tabasi, M., Ansari, M., Fakhar Tehrani, F. & Tavousi, M. (2007) Recognition of the Physical Properties of Iranian Baths during the Safavid Period. HONAR-HA-YE ZIBA, (29), 49-58.
Tabataba’ei, M. & Mo’meni, F. (2014). Harmony from the perspective of Muslim mystics. Journal of Religious Thought, 14(2), 33-54.
Tousi, Khaje Nasir al-din. (1995). The Beginning and the Conclusion. By H. Hasanzade Amoli, Tehran: Entesharat-e Farhang va Ershad-e Eslami.
Turner, V. (1967). Forest of Symbols: Aspects of Ndembu Ritual. New York: Cornell University Press.
Turner, V. (1972). The Ritual Process. Chicago: Aldine.
Turner, V. (1974). Dramas, Fields, and Metaphors: Symbolic Action in Human Society. V. Turner, (Ed.). SYMBOL, MYTH, AND RITUAL SERIES. New York: Cornell University Press.
Van Gennep, A. (1960). The Rites of Passage (M. Vizedom & G. Caffee, Trans.). Chicago: University of Chicago Press.
Vermaseren, M. (1993). ‎Mithra Ce Dieu mysterieux (B. Naderzade, Trans.). Tehran: Cheshmeh.
Zomorrodi, H. (2003). Comparative Criticism of Religions and Mythologies in Shahnameh Ferdowsi, Khamseh Nezami and Mantegh Al-Ta’ir. Tehran: Zavar.

Files

Share

How to cite

Statistics