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69 “Iranians and Garden”
Lands of Iranian Garden
Mohammad Mansour Falamaki, Ph.D. in Architecture & Ph.D. in urban & Restoration, Professor in University of Art and Architecture, Azad University of Tehran [email protected]
Abstract:It is almost an interesting and instructing issue to research
how Iranians thought about the space from the very beginning till today
and how did they organize them. Did they discover the great secrets of
the universe creation by creating gardens and experiencing their routines…… or, On the contrary, based on current secrets found in the sublime universe and based on hidden blessings in the light essence which
the creator had bestowed upon them, they tried to preserve what God
has blessed for the future generation in making gardens and its spatial
organization.
In our opinion, freedom in interpretation of Iranian garden and introducing it as the product that is trying to lead the users to the ideal mentality
DQGDEHWWHUVRFLRKXPDQDWPRVSKHUHLVQRWVXI¿FLHQWO\LQYHVWLJDWHGDQG
this hypothesis is in need of research; this paper aims to research this
issue. In order to achieve a new landscape of Iranian garden, this landscape will be discussed in Interconnected and interdependent aspects of
“form”, “matter” and “meaning” to offer new ideas to the readers.
Firstly, we can accept the Iranian garden as a procedure which has occurred in Iranian lands due to its material essence and later became the
subject of interesting and controversial researches and adorations and
DVVHVVPHQWV0DWWHULV¿UVWO\DVVHVVHGDQGDFNQRZOHGJHGWKHQGHWHUPLQHGDQGGH¿QHGE\WKHDUFKLWHFWLQYDULRXVVFDOHVEDVHGRQLWVSRWHQtials prior to being brought to the formal and semantic world. Therefore,
this research requires knowledge of Iranian garden.
Form shaping in Iranians garden can be known as a bridge connecting
the two worlds of matter and meaning. In Persian literature and also in
single notes written about Iranian gardens in other languages, some theoULHVDUHREVHUYHGLQZKLFKWKHUROHRIJDUGHQDQG&KDKDU%DJKLVDI¿OLDWHG
to a universal order. An attempt to provide an insight that relates the presence of water, tree and soil that connects the “other world” and the “living
world” is quite obvious. Since this literature dose not emphasize on the
existence of four directions in the world, our Chahar Bagh(four Gardens)
can be interpreted in ontological aspect.
As the thought develops due to assessment and order, the physical
space should also be recognized by the order: the order in research scale;
the order in transition of a material to a building element; the order in
reading spaces created of combined volumes. This space introduces a
landscape that connects the earth to sky and the ground to the roof.
The truth is that we cannot understand the Iranian garden out of the two
connected and interrelated spaces: land space and time space. These
WZRVSDFHVZKLFKFDQQRWEHGH¿QHGLQGLYLGXDOO\FDQQRWLQWHUSUHWWKH,UDnian garden singularly. The land space depends on the nature and its
regulations such as water providing, views, colors, shadows, effect, shelter and etc.
Every Iranian garden inside or outside of the city is an indigenous treasure. Indigenous wealth, considered in any sense, does not mean anything without the concept of time. The Iranian garden is closely related to
the issue of time – which has an economic aspect necessarily despite the
love, joy and meaningful achieved feelings that are offered. I would like
to remind that every Iranian garden inside or outside of the city, despite
their property ownerships, in their essence, belong to the generations that
have long lived in the land of gardens.
Picture references
‡*HUVWHU* Paradise lost, persian from above, London/New York: Phaidon.
‡ -H\KDQL + 2PUDQL 0$ Bagh-e Fin [Fin Garden], Tehran: Institute of
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68
No.21/ Winter 2013