IRAN - A Brief History
From Pre-Achaemenid to World War I
|Pre-Achaemenid||The Medes & the Persians||The Achaemenid Empire||Alexander the Great|
|The Parthians||The Sassanids||Islamic Conquest||Invasion of the Mongols|
|The Safavids||The Qajars||The Constitutional Revolution||World War I|
Iran's history as a nation of people speaking an Indo-European language did not begin until the middle of the second millennium B.C. Before then, Iran was occupied by peoples with a variety of cultures. There are numerous artifacts attesting to settled agriculture, permanent sun-dried- brick dwellings, and pottery-making from the sixth millennium B.C. The most advanced area technologically was ancient Susiana, present-day Khuzestan Province. By the fourth millennium, the inhabitants of Susiana, the Elamites, were using semipictographic writing, probably learned from the highly advanced civilization of Sumer in Mesopotamia (ancient name for much of the area now known as Iraq), to the west.
Sumerian influence in art, literature, and religion also became particularly strong when the Elamites were occupied by, or at least came under the domination of, two Mesopotamian cultures, those of Akkad and Ur, during the middle of the third millennium. By 2000 B.C. the Elamites had become sufficiently unified to destroy the city of Ur. Elamite civilization developed rapidly from that point, and, by the fourteenth century B.C., its art was at its most impressive.
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Small groups of nomadic, horse-riding peoples speaking Indo-European languages began moving into the Iranian cultural area from Central Asia near the end of the second millennium B.C. Population pressures, overgrazing in their home area, and hostile neighbors may have prompted these migrations. Some of the groups settled in eastern Iran, but others, those who were to leave significant historical records, pushed farther west toward the Zagros Mountains.
Three major groups are identifiable--the Scythians, the Medes (the Amadai or Mada), and the Persians (also known as the Parsua or Parsa). The Scythians established themselves in the northern Zagros Mountains and clung to a seminomadic existence in which raiding was the chief form of economic enterprise. The Medes settled over a huge area, reaching as far as modern Tabriz in the north and Esfahan in the south. They had their capital at Ecbatana (present-day Hamadan) and annually paid tribute to the Assyrians. The Persians were established in three areas: to the south of Lake Urmia (the tradional name, also cited as Lake Orumiyeh, to which it has reverted after being called Lake Rezaiyeh under the Pahlavis), on the northern border of the kingdom of the Elamites; and in the environs of modern Shiraz, which would be their eventual settling place and to which they would give the name Parsa (what is roughly present-day Fars Province).
During the seventh century B.C., the Persians were led by Hakamanish (Achaemenes, in Greek), ancestor of the Achaemenid dynasty. A descendant, Cyrus II (also known as Cyrus the Great or Cyrus the Elder), led the combined forces of the Medes and the Persians to establish the most extensive empire known in the ancient world.
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By 546 B.C., Cyrus had defeated Croesus, the Lydian king of fabled wealth, and had secured control of the Aegean coast of Asia Minor, Armenia, and the Greek colonies along the Levant. Moving east, he took Parthia (land of the Arsacids, not to be confused with Parsa, which was to the southwest), Chorasmis, and Bactria. He besieged and captured Babylon in 539 and released the Jews who had been held captive there, thus earning his immortalization in the Book of Isaiah. When he died in 529, Cyrus's kingdom extended as far east as the Hindu Kush in present-day Afghanistan.
His successors were less successful. Cyrus's unstable son, Cambyses II, conquered Egypt but later committed suicide during a revolt led by a priest, Gaumata, who usurped the throne until overthrown in 522 by a member of a lateral branch of the Achaemenid family, Darius I (also known as Darayarahush or Darius the Great). Darius attacked the Greek mainland, which had supported rebellious Greek colonies under his aegis, but as a result of his defeat at the Battle of Marathon in 490 was forced to retract the limits of the empire to Asia Minor.
The Achaemenids thereafter consolidated areas firmly under their control. It was Cyrus and Darius who, by sound and farsighted administrative planning, brilliant military maneuvering, and a humanistic worldview, established the greatness of the Achaemenids and in less than thirty years raised them from an obscure tribe to a world power.
The quality of the Achaemenids as rulers began to disintegrate, however, after the death of Darius in 486. His son and successor, Xerxes, was chiefly occupied with suppressing revolts in Egypt and Babylonia. He also attempted to conquer the Greek Peloponnesus, but encouraged by a victory at Thermopylae, he overextended his forces and suffered overwhelming defeats at Salamis and Plataea. By the time his successor, Artaxerxes I, died in 424, the imperial court was beset by factionalism among the lateral family branches, a condition that persisted until the death in 330 of the last of the Achaemenids, Darius III, at the hands of his own subjects.
The Achaemenids were enlightened despots who allowed a certain amount of regional autonomy in the form of the satrapy system. A satrapy was an administrative unit, usually organized on a geographical basis. A satrap (governor) administered the region, a general supervised military recruitment and ensured order, and a state secretary kept official records. The general and the state secretary reported directly to the central government. The twenty satrapies were linked by a 2,500-kilometer highway, the most impressive stretch being the royal road from Susa to Sardis, built by command of Darius. Relays of mounted couriers could reach the most remote areas in fifteen days. Despite the relative local independence afforded by the satrapy system however, royal inspectors, the "eyes and ears of the king," toured the empire and reported on local conditions, and the king maintained a personal bodyguard of 10,000 men, called the Immortals.
The language in greatest use in the empire was Aramaic. Old Persian was the "official language" of the empire but was used only for inscriptions and royal proclamations.
Darius revolutionized the economy by placing it on a silver and gold coinage system. Trade was extensive, and under the Achaemenids there was an efficient infrastructure that facilitated the exchange of commodities among the far reaches of the empire. As a result of this commercial activity, Persian words for typical items of trade became prevalent throughout the Middle East and eventually entered the English language; examples are, bazaar, shawl, sash, turquoise, tiara, orange, lemon, melon, peach, spinach, and asparagus. Trade was one of the empire's main sources of revenue, along with agriculture and tribute. Other accomplishments of Darius's reign included codification of the data, a universal legal system upon which much of later Iranian law would be based, and construction of a new capital at Persepolis, where vassal states would offer their yearly tribute at the festival celebrating the spring equinox. In its art and architecture, Persepolis reflected Darius's perception of himself as the leader of conglomerates of people to whom he had given a new and single identity. The Achaemenid art and architecture found there is at once distinctive and also highly eclectic. The Achaemenids took the art forms and the cultural and religious traditions of many of the ancient Middle Eastern peoples and combined them into a single form. This Achaemenid artistic style is evident in the iconography of Persepolis, which celebrates the king and the office of the monarch.
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Envisioning a new world empire based on a fusion of Greek and Iranian culture and ideals, Alexander the Great of Macedon accelerated the disintegration of the Achaemenid Empire. He was first accepted as leader by the fractious Greeks in 336 B.C. and by 334 had advanced to Asia Minor, an Iranian satrapy. In quick succession he took Egypt, Babylonia, and then, over the course of two years, the heart of the Achaemenid Empire--Susa, Ecbatana, and Persepolis--the last of which he burned. Alexander married Roxana (Roshanak), the daughter of the most powerful of the Bactrian chiefs (Oxyartes, who revolted in present-day Tadzhikistan), and in 324 commanded his officers and 10,000 of his soldiers to marry Iranian women. The mass wedding, held at Susa, was a model of Alexander's desire to consummate the union of the Greek and Iranian peoples. These plans ended in 323 B.C., however, when Alexander was struck with fever and died in Babylon, leaving no heir. His empire was divided among four of his generals. Seleucus, one of these generals, who became ruler of Babylon in 312, gradually reconquered most of Iran. Under Seleucus's son, Antiochus I, many Greeks entered Iran, and Hellenistic motifs in art, architecture, and urban planning became prevalent.
Although the Seleucids faced challenges from the Ptolemies of Egypt and from the growing power of Rome, the main threat came from the province of Fars (Partha to the Greeks). Arsaces (of the seminomadic Parni tribe), whose name was used by all subsequent Parthian kings, revolted against the Seleucid governor in 247 B.C. and established a dynasty, the Arsacids, or Parthians. During the second century, the Parthians were able to extend their rule to Bactria, Babylonia, Susiana, and Media, and, under Mithradates II (123-87 B.C.), Parthian conquests stretched from India to Armenia. After the victories of Mithradates II, the Parthians began to claim descent from both the Greeks and the Achaemenids. They spoke a language similar to that of the Achaemenids, used the Pahlavi script, and established an administrative system based on Achaemenid precedents.
Meanwhile, Ardeshir, son of the priest Papak, who claimed descent from the legendary hero Sasan, had become the Parthian governor in the Achaemenid home province of Persis (Fars). In A.D. 224 he overthrew the last Parthian king and established the Sassanid dynasty, which was to last 400 years.
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The Sassanids established an empire roughly within the frontiers achieved by the Achaemenids, with the capital at Ctesiphon. The Sassanids consciously sought to resuscitate Iranian traditions and to obliterate Greek cultural influence. Their rule was characterized by considerable centralization, ambitious urban planning, agricultural development, and technological improvements. Sassanid rulers adopted the title of shahanshah (king of kings), as sovereigns over numerous petty rulers, known as shahrdars. Historians believe that society was divided into four classes: the priests, warriors, secretaries, and commoners. The royal princes, petty rulers, great landlords, and priests together constituted a privileged stratum, and the social system appears to have been fairly rigid. Sassanid rule and the system of social stratification were reinforced by Zoroastrianism, which became the state religion. The Zoroastrian priesthood became immensely powerful. The head of the priestly class, the mobadan mobad, along with the military commander, the eran spahbod, and the head of the bureaucracy, were among the great men of the state. Rome, with its capital at Constantinople, had replaced Greece as Iran's principal Western enemy, and hostilities between the two empires were frequent. Shahpur I (241-72), son and successor of Ardeshir, waged successful campaigns against the Romans and in 260 even took the emperor Valerian prisoner.
Chosroes I (531-79), also known as Anushirvan the Just, is the most celebrated of the Sassanid rulers. He reformed the tax system and reorganized the army and the bureaucracy, tying the army more closely to the central government than to local lords. His reign witnessed the rise of the dihqans (literally, village lords), the petty landholding nobility who were the backbone of later Sassanid provincial administration and the tax collection system. Chosroes was a great builder, embellishing his capital, founding new towns, and constructing new buildings. Under his auspices, too, many books were brought from India and translated into Pahlavi. Some of these later found their way into the literature of the Islamic world. The reign of Chosroes II (591-628) was characterized by the wasteful splendor and lavishness of the court.
Toward the end of his reign Chosroes II's power declined. In renewed fighting with the Byzantines, he enjoyed initial successes, captured Damascus, and seized the Holy Cross in Jerusalem. But counterattacks by the Byzantine emperor Heraclius brought enemy forces deep into Sassanid territory.
Years of warfare exhausted both the Byzantines and the Iranians. The later Sassanids were further weakened by economic decline, heavy taxation, religious unrest, rigid social stratification, the increasing power of the provincial landholders, and a rapid turnover of rulers. These factors facilitated the Arab invasion in the seventh century.
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The beduin Arabs who toppled the Sassanid Empire were propelled not only by a desire for conquest but also by a new religion, Islam. The Prophet Muhammad, a member of the Hashimite clan of the powerful tribe of Quraysh, proclaimed his prophetic mission in Arabia in 612 and eventually won over the city of his birth, Mecca, to the new faith. Within one year of Muhammad's death in 632, Arabia itself was secure enough to allow his secular successor, Abu Bakr, the first caliph, to begin the campaign against the Byzantine and Sassanid empires.
Abu Bakr defeated the Byzantine army at Damascus in 635 and then began his conquest of Iran. In 637 the Arab forces occupied the Sassanid capital of Ctesiphon (which they renamed Madain), and in 641-42 they defeated the Sassanid army at Nahavand. After that, Iran lay open to the invaders. The Islamic conquest was aided by the material and social bankruptcy of the Sassanids; the native populations had little to lose by cooperating with the conquering power. Moreover, the Muslims offered relative religious tolerance and fair treatment to populations that accepted Islamic rule without resistance. It was not until around 650, however, that resistance in Iran was quelled. Conversion to Islam, which offered certain advantages, was fairly rapid among the urban population but slower among the peasantry and the dihqans. The majority of Iranians did not become Muslim until the ninth century.
Although the conquerors, especially the Umayyads (the Muslim rulers who succeeded Muhammad from 661-750), tended to stress the primacy of Arabs among Muslims, the Iranians were gradually integrated into the new community. The Muslim conquerors adopted the Sassanid coinage system and many Sassanid administrative practices, including the office of vizier, or minister, and the divan, a bureau or register for controlling state revenue and expenditure that became a characteristic of administration throughout Muslim lands. Later caliphs adopted Iranian court ceremonial practices and the trappings of Sassanid monarchy. Men of Iranian origin served as administrators after the conquest, and Iranians contributed significantly to all branches of Islamic learning, including philology, literature, history, geography, jurisprudence, philosophy, medicine, and the sciences.
The Arabs were in control, however. The new state religion, Islam, imposed its own system of beliefs, laws, and social mores. In regions that submitted peacefully to Muslim rule, landowners kept their land. But crown land, land abandoned by fleeing owners, and land taken by conquest passed into the hands of the new state. This included the rich lands of the Sawad, a rich, alluvial plain in central and southern Iraq. Arabic became the official language of the court in 696, although Persian continued to be widely used as the spoken language. The shuubiyya literary controversy of the ninth through the eleventh centuries, in which Arabs and Iranians each lauded their own and denigrated the other's cultural traits, suggests the survival of a certain sense of distinct Iranian identity. In the ninth century, the emergence of more purely Iranian ruling dynasties witnessed the revival of the Persian language, enriched by Arabic loanwords and using the Arabic script, and of Persian literature.
Another legacy of the Arab conquest was Shia Islam, which, although it has come to be identified closely with Iran, was not initially an Iranian religious movement. It originated with the Arab Muslims. In the great schism of Islam, one group among the community of believers maintained that leadership of the community following the death of Muhammad rightfully belonged to Muhammad's son-in-law, Ali, and to his descendants. This group came to be known as the Shiat Ali, the partisans of Ali, or the Shias. Another group, supporters of Muawiya (a rival contender for the caliphate following the murder of Uthman), challenged Ali's election to the caliphate in 656. After Ali was assassinated while praying in a mosque at Kufa in 661, Muawiya was declared caliph by the majority of the Islamic community. He became the first caliph of the Umayyad dynasty, which had its capital at Damascus.
Ali's youngest son, Husayn, refused to pay the homage commanded by Muawiya's son and successor Yazid I and fled to Mecca, where he was asked to lead the Shias--mostly those living in present-day Iraq--in a revolt. At Karbala, in Iraq, Husayn's band of 200 men and women followers, unwilling to surrender, were finally cut down by about 4,000 Umayyad troops. The Umayyad leader received Husayn's head, and Husayn's death in 680 on the tenth of Moharram continues to be observed as a day of mourning for all Shias.
The largest concentration of Shias in the first century of Islam was in southern Iraq. It was not until the sixteenth century, under the Safavids, that a majority of Iranians became Shias. Shia Islam became then, as it is now, the state religion.
The Abbasids, who overthrew the Umayyads in 750, while sympathetic to the Iranian Shias, were clearly an Arab dynasty. They revolted in the name of descendants of Muhammad's uncle, Abbas, and the House of Hashim. Hashim was an ancestor of both the Shia and the Abbas, or Sunni, line, and the Abbasid movement enjoyed the support of both Sunni and Shia Muslims. The Abbasid army consisted primarily of Khorasanians and was led by an Iranian general, Abu Muslim. It contained both Iranian and Arab elements, and the Abbasids enjoyed both Iranian and Arab support.
Nevertheless, the Abbasids, although sympathetic to the Shias, whose support they wished to retain, did not encourage the more extremist Shia aspirations. The Abbasids established their capital at Baghdad. Al Mamun, who seized power from his brother, Amin, and proclaimed himself caliph in 811, had an Iranian mother and thus had a base of support in Khorasan. The Abbasids continued the centralizing policies of their predecessors. Under their rule, the Islamic world experienced a cultural efflorescence and the expansion of trade and economic prosperity. These were developments in which Iran shared.
Iran's next ruling dynasties descended from nomadic, Turkic-speaking warriors who had been moving out of Central Asia into Transoxiana for more than a millennium. The Abbasid caliphs began enlisting these people as slave warriors as early as the ninth century. Shortly thereafter the real power of the Abbasid caliphs began to wane; eventually they became religious figureheads while the warrior slaves ruled. As the power of the Abbasid caliphs diminished, a series of independent and indigenous dynasties rose in various parts of Iran, some with considerable influence and power. Among the most important of these overlapping dynasties were the Tahirids in Khorasan (820-72); the Saffarids in Sistan (867-903); and the Samanids (875-1005), originally at Bukhara (also cited as Bokhara). The Samanids eventually ruled an area from central Iran to India. In 962 a Turkish slave governor of the Samanids, Alptigin, conquered Ghazna (in present-day Afghanistan) and established a dynasty, the Ghaznavids, that lasted to 1186.
Several Samanid cities had been lost to another Turkish group, the Seljuks, a clan of the Oghuz (or Ghuzz) Turks, who lived north of the Oxus River (present-day Amu Darya). Their leader, Tughril Beg, turned his warriors against the Ghaznavids in Khorasan. He moved south and then west, conquering but not wasting the cities in his path. In 1055 the caliph in Baghdad gave Tughril Beg robes, gifts, and the title King of the East. Under Tughril Beg's successor, Malik Shah (1072-92), Iran enjoyed a cultural and scientific renaissance, largely attributed to his brilliant Iranian vizier, Nizam al Mulk. These leaders established the observatory where Umar (Omar) Khayyam did much of his experimentation for a new calendar, and they built religious schools in all the major towns. They brought Abu Hamid Ghazali, one of the greatest Islamic theologians, and other eminent scholars to the Seljuk capital at Baghdad and encouraged and supported their work.
A serious internal threat to the Seljuks, however, came from the Ismailis, a secret sect with headquarters at Alumut between Rasht and Tehran. They controlled the immediate area for more than 150 years and sporadically sent out adherents to strengthen their rule by murdering important officials. The word assassins, which was applied to these murderers, developed from a European corruption of the name applied to them in Syria, hashishiyya, because folklore had it that they smoked hashish before their missions.
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After the death of Malik Shah in 1092, Iran once again reverted to petty dynasties. During this time, Genghis (Chinggis) Khan brought together a number of Mongol tribes and led them on a devastating sweep through China. Then, in 1219, he turned his 700,000 forces west and quickly devastated Bukhara, Samarkand, Balkh, Merv, and Neyshabur. Before his death in 1227, he had reached western Azarbaijan, pillaging and burning cities along the way.
The Mongol invasion was disastrous to the Iranians. Destruction of qanat irrigation systems destroyed the pattern of relatively continuous settlement, producing numerous isolated oasis cities in a land where they had previously been rare. A large number of people, particularly males, were killed; between 1220 and 1258, the population of Iran dropped drastically.
Mongol rulers who followed Genghis Khan did little to improve Iran's situation. Genghis's grandson, Hulagu Khan, turned to foreign conquest, seizing Baghdad in 1258 and killing the last Abbasid caliph. He was stopped by the Mamluk forces of Egypt at Ain Jalut in Palestine. Afterward he returned to Iran and spent the rest of his life in Azarbaijan.
A later Mongol ruler, Ghazan Khan (1295-1304), and his famous Iranian vizier, Rashid ad Din, brought Iran a partial and brief economic revival. The Mongols lowered taxes for artisans, encouraged agriculture, rebuilt and extended irrigation works, and improved the safety of the trade routes. As a result, commerce increased dramatically. Items from India, China, and Iran passed easily across the Asian steppes, and these contacts culturally enriched Iran. For example, Iranians developed a new style of painting based on a unique fusion of solid, two-dimensional Mesopotamian painting with the feathery, light brush strokes and other motifs characteristic of China. After Ghazan's nephew, Abu Said, died in 1335, however, Iran again lapsed into petty dynasties--the Salghurid, Muzaffarid, Inju, and Jalayirid--under Mongol commanders, old Seljuk retainers, and regional chiefs.
Tamerlane, variously described as of Mongol or Turkic origin, was the next ruler to achieve emperor status. He conquered Transoxiana proper and by 1381 established himself as sovereign. He did not have the huge forces of earlier Mongol leaders, so his conquests were slower and less savage than those of Genghis Khan or Hulagu Khan. Nevertheless, Shiraz and Esfahan were virtually leveled. Tamerlane's regime was characterized by its inclusion of Iranians in administrative roles and its promotion of architecture and poetry. His empire disintegrated rapidly after his death in 1405, however, and Mongol tribes, Uzbeks, and Bayundur Turkomans ruled roughly the area of present-day Iran until the rise of the Safavid dynasty, the first native Iranian dynasty in almost 1,000 years.
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The Safavids, who came to power in 1501, were leaders of a militant Sufi order. They traced their ancestry to Shaykh Safi ad Din (died circa 1334), the founder of their order, who claimed descent from Shia Islam's Seventh Imam, Musa al Kazim. From their home base in Ardabil, they recruited followers among the Turkoman tribesmen of Anatolia and forged them into an effective fighting force and an instrument for territorial expansion. Sometime in the mid-fifteenth century, the Safavids adopted Shia Islam, and their movement became highly millenarian in character. In 1501, under their leader Ismail, the Safavids seized power in Tabriz, which became their capital. Ismail was proclaimed shah of Iran. The rise of the Safavids marks the reemergence in Iran of a powerful central authority within geographical boundaries attained by former Iranian empires. The Safavids declared Shia Islam the state religion and used proselytizing and force to convert the large majority of Muslims in Iran to the Shia sect. Under the early Safavids, Iran was a theocracy in which state and religion were closely intertwined. Ismail's followers venerated him not only as the murshid-kamil, the perfect guide, but also as an emanation of the Godhead. He combined in his person both temporal and spiritual authority. In the new state, he was represented in both these functions by the vakil, an official who acted as a kind of alter ego. The sadr headed the powerful religious organization; the vizier, the bureaucracy; and the amir alumara, the fighting forces. These fighting forces, the qizilbash, came primarily from the seven Turkic-speaking tribes that supported the Safavid bid for power.
The Safavids faced the problem of integrating their Turkic-speaking followers with the native Iranians, their fighting traditions with the Iranian bureaucracy, and their messianic ideology with the exigencies of administering a territorial state. The institutions of the early Safavid state and subsequent efforts at state reorganization reflect attempts, not always successful, to strike a balance among these various elements. The Safavids also faced external challenges from the Uzbeks and the Ottomans. The Uzbeks were an unstable element along Iran's northeastern frontier who raided into Khorasan, particularly when the central government was weak, and blocked the Safavid advance northward into Transoxiana. The Ottomans, who were Sunnis, were rivals for the religious allegiance of Muslims in eastern Anatolia and Iraq and pressed territorial claims in both these areas and in the Caucasus.
The Safavid Empire received a blow that was to prove fatal in 1524, when the Ottoman sultan Selim I defeated the Safavid forces at Chaldiran and occupied the Safavid capital, Tabriz. Although he was forced to withdraw because of the harsh winter and Iran's scorched earth policy, and although Safavid rulers continued to assert claims to spiritual leadership, the defeat shattered belief in the shah as a semidivine figure and weakened the hold of the shah over the qizilbash chiefs. In 1533 the Ottoman sultan S�leyman occupied Baghdad and then extended Ottoman rule to southern Iraq. Except for a brief period (1624-38) when Safavid rule was restored, Iraq remained firmly in Ottoman hands. The Ottomans also continued to challenge the Safavids for control of Azarbaijan and the Caucasus until the Treaty of Qasr-e Shirin in 1639 established frontiers both in Iraq and in the Caucasus that remain virtually unchanged in the late twentieth century.
The Safavid state reached its apogee during the reign of Shah Abbas (1587-1629). The shah gained breathing space to confront and defeat the Uzbeks by signing a largely disadvantageous treaty with the Ottomans. He then fought successful campaigns against the Ottomans, reestablishing Iranian control over Iraq, Georgia, and parts of the Caucasus. He counterbalanced the power of the qizilbash by creating a body of troops composed of Georgian and Armenian slaves who were loyal to the person of the shah. He extended state and crown lands and the provinces directly administered by the state, at the expense of the qizilbash chiefs. He relocated tribes to weaken their power, strengthened the bureaucracy, and further centralized the administration.
Shah Abbas made a show of personal piety and supported religious institutions by building mosques and religious seminaries and by making generous endowments for religious purposes. His reign, however, witnessed the gradual separation of religious institutions from the state and an increasing movement toward a more independent religious hierarchy.
In addition to his political reorganization and his support of religious institutions, Shah Abbas also promoted commerce and the arts. The Portuguese had previously occupied Bahrain and the island of Hormoz off the Persian Gulf coast in their bid to dominate Indian Ocean and Persian Gulf trade, but in 1602 Shah Abbas expelled them from Bahrain, and in 1623 he used the British (who sought a share of Iran's lucrative silk trade) to expel the Portuguese from Hormoz. He significantly enhanced government revenues by establishing a state monopoly over the silk trade and encouraged internal and external trade by safeguarding the roads and welcoming British, Dutch, and other traders to Iran. With the encouragement of the shah, Iranian craftsmen excelled in producing fine silks, brocades, and other cloths, carpets, porcelain, and metalware. When Shah Abbas built a new capital at Esfahan, he adorned it with fine mosques, palaces, schools, bridges, and a bazaar. He patronized the arts, and the calligraphy, miniatures, painting, and agriculture of his period are particularly noteworthy.
Although there was a recovery with the reign of Shah Abbas II (1642- 66), in general the Safavid Empire declined after the death of Shah Abbas. The decline resulted from weak rulers, interference by the women of the harem in politics, the reemergence of qizilbash rivalries, maladministration of state lands, excessive taxation, the decline of trade, and the weakening of Safavid military organization. (Both the qizilbash tribal military organization and the standing army composed of slave soliders were deteriorating.) The last two rulers, Shah Sulayman (1669-94) and Shah Sultan Hosain (1694-1722), were voluptuaries. Once again the eastern frontiers began to be breached, and in 1722 a small body of Afghan tribesmen won a series of easy victories before entering and taking the capital itself, ending Safavid rule.
Afghan supremacy was brief. Tahmasp Quli, a chief of the Afshar tribe, soon expelled the Afghans in the name of a surviving member of the Safavid family. Then, in 1736, he assumed power in his own name as Nader Shah. He went on to drive the Ottomans from Georgia and Armenia and the Russians from the Iranian coast on the Caspian Sea and restored Iranian sovereignty over Afghanistan. He also took his army on several campaigns into India and in 1739 sacked Delhi, bringing back fabulous treasures. Although Nader Shah achieved political unity, his military campaigns and extortionate taxation proved a terrible drain on a country already ravaged and depopulated by war and disorder, and in 1747 he was murdered by chiefs of his own Afshar tribe.
A period of anarchy and a struggle for supremacy among Afshar, Qajar, Afghan, and Zand tribal chieftains followed Nader Shah's death. Finally Karim Khan Zand (1750-79) was able to defeat his rivals and to unify the country, except for Khorasan, under a loose form of central control. He refused to assume the title of shah, however, and ruled as vakil al ruaya, or deputy of the subjects. He is remembered for his mild and beneficent rule.
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At Karim Khan's death, another struggle for power among the Zands, Qajars, and other tribal groups once again plunged the country into disorder and disrupted economic life. This time Agha Mohammad Qajar defeated the last Zand ruler outside Kerman in 1794 and made himself master of the country, beginning the Qajar dynasty that was to last until 1925. Under Fath Ali (1797-1834), Mohammad Shah (1834-48), and Naser ad Din Shah (1848-96) a degree of order, stability, and unity returned to the country. The Qajars revived the concept of the shah as the shadow of God on earth and exercised absolute powers over the servants of the state. They appointed royal princes to provincial governorships and, in the course of the nineteenth century, increased their power in relation to that of the tribal chiefs, who provided contingents for the shah's army. Under the Qajars, the merchants and the ulama, or religious leaders, remained important members of the community. A large bureaucracy assisted the chief officers of the state, and, in the second half of the nineteenth century, new ministries and offices were created. The Qajars were unsuccessful, however, in their attempt to replace the army based on tribal levies with a European-style standing army having regular training, organization, and uniforms.
Early in the nineteenth century, the Qajars began to face pressure from two great world powers, Russia and Britain. Britain's interest in Iran arose out of the need to protect trade routes to India, while Russia's came from a desire to expand into Iranian territory from the north. In two disastrous wars with Russia, which ended with the Treaty of Gulistan (1812) and the Treaty of Turkmanchay (1828), Iran lost all its territories in the Caucasus north of the Aras River. Then, in the second half of the century, Russia forced the Qajars to give up all claims to territories in Central Asia. Meanwhile, Britain twice landed troops in Iran to prevent the Qajars from reasserting a claim to Herat, lost after the fall of the Safavids. Under the Treaty of Paris in 1857, Iran surrendered to Britain all claims to Herat and territories in present-day Afghanistan.
The two great powers also came to dominate Iran's trade and interfered in Iran's internal affairs. They enjoyed overwhelming military and technological superiority and could take advantage of Iran's internal problems. Iranian central authority was weak; revenues were generally inadequate to maintain the court, bureaucracy, and army; the ruling class was divided and corrupt; and the people suffered exploitation by their rulers and governors.
When Naser ad Din acceded to the throne in 1848, his prime minister, Mirza Taqi Khan Amir Kabir, attempted to strengthen the administration by reforming the tax system, asserting central control over the bureaucracy and the provincial governors, encouraging trade and industry, and reducing the influence of the Islamic clergy and foreign powers. He established a new school, the Dar ol Fonun, to educate members of the elite in the new sciences and in foreign languages. The power he concentrated in his hands, however, aroused jealousy within the bureaucracy and fear in the king. He was dismissed and put to death in 1851, a fate shared by earlier powerful prime ministers.
In 1858 officials like Malkam Khan began to suggest in essays that the weakness of the government and its inability to prevent foreign interference lay in failure to learn the arts of government, industry, science, and administration from the advanced states of Europe. In 1871, with the encouragement of his new prime minister, Mirza Hosain Khan Moshir od Dowleh, the shah established a European-style cabinet with administrative responsibilities and a consultative council of senior princes and officials. He granted a concession for railroad construction and other economic projects to a Briton, Baron Julius de Reuter, and visited Russia and Britain himself. Opposition from bureaucratic factions hostile to the prime minister and from clerical leaders who feared foreign influence, however, forced the shah to dismiss his prime minister and to cancel the concession. Nevertheless, internal demand for reform was slowly growing. Moreover, Britain, to which the shah turned for protection against Russian encroachment, continued to urge the shah to undertake reforms and open the country to foreign trade and enterprise as a means of strengthening the country. In 1888 the shah, heeding this advice, opened the Karun River in Khuzestan to foreign shipping and gave Reuter permission to open the country's first bank. In 1890 he gave another British company a monopoly over the country's tobacco trade. The tobacco concession was obtained through bribes to leading officials and aroused considerable opposition among the clerical classes, the merchants, and the people. When a leading cleric, Mirza Hasan Shirazi, issued a fatva (religious ruling) forbidding the use of tobacco, the ban was universally observed, and the shah was once again forced to cancel the concession at considerable cost to an already depleted treasury.
The last years of Naser ad Din Shah's reign were characterized by growing royal and bureaucratic corruption, oppression of the rural population, and indifference on the shah's part. The tax machinery broke down, and disorder became endemic in the provinces. New ideas and a demand for reform were also becoming more widespread. In 1896, reputedly encouraged by Jamal ad Din al Afghani (called Asadabadi because he came from Asadabad), the well-known Islamic preacher and political activist, a young Iranian assassinated the shah.
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The shah's son and successor, Muzaffar ad Din (1896-1907), was a weak and ineffectual ruler. Royal extravagance and the absence of incoming revenues exacerbated financial problems. The shah quickly spent two large loans from Russia, partly on trips to Europe. Public anger fed on the shah's propensity for granting concessions to Europeans in return for generous payments to him and his officials. People began to demand a curb on royal authority and the establishment of the rule of law as their concern over foreign, and especially Russian, influence grew.
The shah's failure to respond to protests by the religious establishment, the merchants, and other classes led the merchants and clerical leaders in January 1906 to take sanctuary from probable arrest in mosques in Tehran and outside the capital. When the shah reneged on a promise to permit the establishment of a "house of justice," or consultative assembly, 10,000 people, led by the merchants, took sanctuary in June in the compound of the British legation in Tehran. In August the shah was forced to issue a decree promising a constitution. In October an elected assembly convened and drew up a constitution that provided for strict limitations on royal power, an elected parliament, or Majlis (see Glossary), with wide powers to represent the people, and a government with a cabinet subject to confirmation by the Majlis. The shah signed the constitution on December 30, 1906. He died five days later. The Supplementary Fundamental Laws approved in 1907 provided, within limits, for freedom of press, speech, and association, and for security of life and property. According to scholar Ann K.S. Lambton, the Constitutional Revolution marked the end of the medieval period in Iran. The hopes for constitutional rule were not realized, however.
Muzaffar ad Din's successor, Mohammad Ali Shah, was determined to crush the constitution. After several disputes with the members of the Majlis, in June 1908 he used his Russian-officered Persian Cossacks Brigade to bomb the Majlis building, arrest many of the deputies, and close down the assembly. Resistance to the shah, however, coalesced in Tabriz, Esfahan, Rasht, and elsewhere. In July 1909, constitutional forces marched from Rasht and Esfahan to Tehran, deposed the shah, and reestablished the constitution. The ex-shah went into exile in Russia.
Although the constitutional forces had triumphed, they faced serious difficulties. The upheavals of the Constitutional Revolution and civil war had undermined stability and trade. In addition, the ex-shah, with Russian support, attempted to regain his throne, landing troops in July 1910. Most serious of all, the hope that the Constitutional Revolution would inaugurate a new era of independence from the great powers ended when, under the Anglo-Russian Agreement of 1907, Britain and Russia agreed to divide Iran into spheres of influence. The Russians were to enjoy exclusive right to pursue their interests in the northern sphere, the British in the south and east; both powers would be free to compete for economic and political advantage in a neutral sphere in the center. Matters came to a head when Morgan Shuster, a United States administrator hired as treasurer general by the Persian government to reform its finances, sought to collect taxes from powerful officials who were Russian prot�g�s and to send members of the treasury gendarmerie, a tax department police force, into the Russian zone. When in December 1911 the Majlis unanimously refused a Russian ultimatum demanding Shuster's dismissal, Russian troops, already in the country, moved to occupy the capital. To prevent this, on December 20 Bakhtiari chiefs and their troops surrounded the Majlis building, forced acceptance of the Russian ultimatum, and shut down the assembly, once again suspending the constitution. There followed a period of government by Bakhtiari chiefs and other powerful notables.
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Iran hoped to avoid entanglement in World War I by declaring its neutrality, but ended up as a battleground for Russian, Turkish, and British troops. When German agents tried to arouse the southern tribes against the British, Britain created an armed force, the South Persia Rifles, to protect its interests. Then a group of Iranian notables led by Nezam os Saltaneh Mafi, hoping to escape Anglo-Russian dominance and sympathetic to the German war effort, left Tehran, first for Qom and then for Kermanshah (renamed Bakhtaran after the fall of Mohammad Reza Shah in 1979), where they established a provisional government. The provisional government lasted for the duration of the war but failed to capture much support.
At the end of the war, because of Russia's preoccupation with its own revolution, Britain was the dominant influence in Tehran. The foreign secretary, Lord Curzon, proposed an agreement under which Britain would provide Iran with a loan and with advisers to the army and virtually every government department. The Iranian prime minister, Vosuq od-Dowleh, and two members of his cabinet who had received a large financial inducement from the British, supported the agreement. The Anglo-Persian Agreement of 1919 was widely viewed as establishing a British protectorate over Iran. However, it aroused considerable opposition, and the Majlis refused to approve it. The agreement was already dead when, in February 1921, Persian Cossacks Brigade officer Reza Khan, in collaboration with prominent journalist Sayyid Zia ad Din Tabatabai, marched into Tehran and seized power, inaugurating a new phase in Iran's modern history.
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