Sunday, November 18, 2012

The Lalmai-Mainamati Group of monuments


Some fifty archaeological sites have been identified on an area of elevated land 18km long and 4,5km wide, representing a major religious and political centre without parallel in the sub -continent. It appears to have been the religious centre from which Buddhism was spread to South East Asia.


It is known as the Chair of Missing Dynasties. About 8 km to the western of Comilla city, located 114 km south of Dhaka, can be found a variety of low mountains known as the Mainamati-Lalmai variety, which was an comprehensive hub of Buddhist lifestyle. On the runs or these mountains lie spread a value of details about the beginning Buddhist world (7th-12th Millennium AD)

Mainamati is an separated low, lumpy variety of mountains. filled with more than 50 historical Buddhist negotiations of the 8th to Twelfth millennium AD known as Mainamati-Lalmai variety are prolonged through the hub of the section of Comilla.

Salban Vihara, almost in the center of the Mainamati-Lalmai mountain variety includes 115 tissues. designed around a huge courtyard with cruciform forehead in the hub experiencing its only entrance complicated to the northern similar to that of the Paharpur Monastery.

Kotila Mura located on a compressed hillock. about 5 km. northern of Salban Vihara in the Comilla Cantonment place is stunning Buddhist organization. Here three stupas are discovered part by part comprising the Buddhist "Trinity" or three jewelry i.e. the Buddha, Dharma and Sangha.

Charpatra Mura is an separated little rectangular shrine located about 2.5 km. north-west of Kotila Mura stupas. The only strategy to the shrine is from the Eastern through a entrance which causes a huge lounge.

The Mainamati website Art gallery has a wealthy and different selection of birdwatcher clothing, silver and money and 86 brown things. Over 150 brown art forms have been retrieved mostly from the monastic tissues, brown stupas, rock art forms and thousands of terra-cotta plaques each calculating on a typical of 9" great and 8" to 12" large.

Mainamati is only 105 km from Dhaka town and is just a daily journey by street on the way to Chittagong.

Mainamati an separated variety of low mountains in the southern edges of deltaic Bangladesh, about 8 km to the western of Comilla city is a very acquainted name in our social record, where historical excavations have unveiled very considerable components. A milestone of our historical record, it symbolizes a little huge of quasi-lateritic old alluvium. The variety, set in the wide area of the rich reduced Meghna sink, expands for about 17 km north-south from Mainamati city on the Gumti Stream to Chandi Mura near the Lalmai train place.

In its greatest components, the variety is about 4.5 km across and its maximum mountains obtain a size of about 45 meters. These highlands were once heavily forest with an large quantity of outrageous lifestyle, but contemporary improvements have rudely disrupted its peaceful and heavenly establishing.

he double brands - Lalmai- Mainamati - of the position have considerable weblink with the past: Lalmai or the the southeast part of aspect is similar with Lalambi-vana of the Chandra epigraphs, while the south aspect recaptures the name of the renowned Chandra king 'Maynamati', described in regional ballads and folk-songs. The historical discovers have now founded beyond any question that the social and governmental hub of historical Vanga-Samatata (southeast Bengal) was situated here. The wonder and value of that amazing previous is undoubtedly reveal in the numerous ancient monuments, piles and excavated continues to be, effectively compounded by an amazing range of run discovers from the position. Mainamati these days is, however, better known for its Buddhist continues to be revealed by excavations. Here, indeed, can be found the biggest system of historical Buddhist continues to be in Bangladesh.


The Development During the course of restoring the old axial street through these mountains in 1875, employees unintentionally found the remains of what at that time was believed to be 'a little stone fort'. It was actually a Buddhist monastery. Some 72 decades previously (1803), from the same position, was found the first Mainamati relic, the copperplate of Ranavankamalla Harikaladeva, old 1220 AD, which details a details of the investment of Pattikera as 'adorned with fortifications and monasteries'. The name now endures in the contemporary Patikara pargana of the vicinity.

The Mainamati remains were found during the Second Community War. While establishing up an enhance get away, the army came across historical continues to be at a variety of factors in the variety. In the rushed study that followed, 18 websites were recognized and secured by the govt. In more frequent and methodical internet surveys performed between 1955 and 1957, when the whole variety was secure by individual profession, more than 50 websites were situated. Most of those websites lie in the south 50 percent of the variety, now within the Cantonment. Archaeological excavations began in Jan 1955. In several stages of excavation of the 50 odd websites nine have so far been revealed. Though the excavations have not yet been accomplished and have been restricted in many aspects, the outcomes so far acquired and the details acquired offer a audio historical base for the renovation of the lifestyle and record of the beginning interval of this previously unknown area.


Most important among the excavated sites is shalvan vihara, which can be found about the center of the variety in the area of the present day Bangladesh Academia for Non-urban Progression (BARD) at Kotbari. Excavations have revealed a huge paharpur type Buddhist monastery and a money of content things datable from the 7th to Twelfth decades AD. The findings from the website involve eight engraved copperplates, about 400 gold and money, many clay-based and prepared clay-based closes and sealings, a lot of sculptural types in rock, brown and clay-based found in situ or otherwise. The huge monastery together with its main shrine was designed by Shri Bhavadeva, it all leader of the beginning deva empire of devaparvata, sometime towards the end of the 7th or beginning 8th millennium AD.

At kutila mura, the best pile in the east aspect of the variety near ananda vihara, were found the most eye-catching typical monuments in Mainamati The excavated typical monuments involve three key stupas and a variety of additional chapels and chaitya-halls designed around them, all of which were encased by a large edge wall. Exciting and complex architectural types and eye-catching designs have been safeguarded at the website. Excavations have not yet been accomplished here; the monastery in the south end and two huge stupas in two pizza of the website stay to be removed yet. The excavated proof indicates 7th millennium AD as the date of the beginning of these typical monuments. The website stayed filled until the Thirteenth millennium AD as indicated by an Abbasid money retrieved from an in the of the website.

charpatra mura is a fascinating little website, located in the south aspect of the variety in about the hub of the Cantonment area, where was found the continues to be of a little Hindu forehead old in the Chandra period (10th-11th millennium AD). It is one of the first known illustrations of Hindu forehead structure in Bangladesh. Four copperplates were found in this monument and hence the name Charpatra (four plates) Mura.


Among the many unexcavated sites, discuss may be made of the Bairagir Mura, a medium-sized great pile immediately to the european of Kutila Mura in the Cantonment. Brickbats, potsherds and parts of rock pictures found spread on the exterior highly indicate its historical significance. The website has been horribly broken by the development of two large water septic tanks on its top for drinking water to the Cantonment. A variety of things were found during development work; only two (dated in the Chandra period) have found their place into the regional art gallery - the reduced aspect of an engraved heavy rock picture status on a lotus throne, and the brown life-size head of a Bodhisattva picture.

The development of a heavy brown gong, large clothed rock rectangle prevents (presumably main bases), one copperplate, and one rock cavity enducing oral plaque identities, and a variety of brown and clay art forms clearly indicate the value of the Rupban Kanya Mura, located in the center of the Kotbari area. But the website has now been levelled to provide the celebration ground and car ports of the Cantonment.

The Kotbari Mound revealed clear records of a Shalvan Vihara type monastery with a cruciform shrine in the hub. A huge mosque and its connected graveyard have taken over the website.
Pakka Mura is an essential unexcavated website (274m by 91m, 15m high) on the european side of the variety, about a kilometer and a half free airline of the Kotbari remains. The need for the website can be found in its following expansion to its reduced base on the european, presumably after the stream had dry or modified its course. A aspect of the silted up riverbed was modified into a large water container called Tara Dighi, the further main aspect of which has now been modified into two modern septic tanks. While developing the larger container, about two miles in dimension, two exciting black rock pictures of Visnu, one life-size and the other a bit lesser, displaying older Sena-Deva features, were found. Among other associated discovers most significant is a copperplate wording of Dasharathadeva (13th century), son and heir of Damodaradeva of the later Deva empire.

The comprehensive great pile on the european side of the variety, about 2.5 km to the north west of the most southern website of Chandi Mura, in the area known as Rupban Mura, had noticeable architectural continues to be in the shape of a round dome at the top of the pile. Treatment of stones by regional population has already triggered devastation of the revealed architectural continues to be. The website has the potential of producing essential continues to be.

At the excessive the southeast part of end of the variety, about 1.6 km to the north west of Lalmai train place, is a popular pile (457m by 183m, 18m high), in the area called Chandi Mura. The website comes its name from the double wats of Chandi built on the peak of the pile, some 250 in the past by a Maharaja of Tripura. The historical personality of the website is undisturbed; the pile probably contains the continues to be of a huge forehead. The top of the pile was horribly broken, first by the development of the Chandi wats, and later by modern designs performed by individuals associated with the wats. However, the historical continues to be at the 'abnormal' amounts may still be unchanged.

Among other unexcavated websites, discuss may be made of Mainamati Mound 2, Abbas Ali Mura, Station Commander's Property, Hatigara Mound, Ujirpur Mound, Ghila Mura and Balaghazir Mura. All these websites have produced proof of continues to be of historical significance. Most of these websites are now in bad shape due to obstinate or unwillful carelessness of the individuals using the piles or their local community.

Antiquities The Mainamati excavations have produced an extremely rich collect of useful antiquities such as 12 copperplate funds and reduced image-inscriptions, over 400 precious steel money, numerous clay-based and clay-based closes and sealings, some Neolithic rock axes and chisels, a huge collection of rock, brown, stucco and clay-based art forms, rock and clay-based pellets, silver, silver and brown decorations, attractive clay-based and structural pieces, steel and clay-based containers, dishes, attractive accents and items, oil lighting fixtures and a variety of other things of daily use. The majority of these things comes from Shalvan Vihara, the most consistently excavated website. Together, they lead considerably to our knowledge of historical Vanga-Samatata, protecting a period of about seven century from the 6th to Thirteenth decades AD.

About a number of floor and refined narrow-butted hand-axes and chisels, mainly of traditional wooden, have been retrieved from the excavations. Latest search have discovered a few Neolithic negotiations in southeast the Mainamati variety. The gathered kinds must have initially come from there. They display obvious appreciation with the Neolithic sectors of Western Bengal, Bihar and Orissa.

Mainamati excavations have, thus, tossed a overflow of light on almost every element of the life and lifestyle of the south eastern element of Bengal. It has offered information regarding the public, financial and governmental scenario of the area and has led to the development of the amazing beginning Deva empire and of Balabhatta, the creator of Devaparvata. It has resolved a number of traditional and regional concerns, for example, concerning the level and range of Samatata, the place of Devaparvata, Pattikera and Lalambi-vana, and the scenario of Harikela. More important, with the analysis and analysis of clay and the explanation and series relationship of the ceramic kinds and other typical things, Mainamati has now offered set a feasible base for further analysis and analysis in the area. Mainamati discovers have no question enhanced the skyline of our knowing of our previous.


Butrint


Butrint is an archaeological site that provides valuable evidence of ancient and medieval civilizations on the territory of modern Albania.

The site, on a hill next to a lake connecting to the sea by a canal, has been inhabited since prehistoric times. A Greek colony was founded there in the late 7th century BC, when the city (called Buthros) was surrounded by fortifications.

Roman occupation prompted the development of the city and, during the Christian era, it became the seat of a bishopric. Many religious structures were built by the Christians. From the time the Slavs came to the Balkans (7th century) until the founding of the Epirus despotate (after the taking of Constantinople by the Crusades in 1204), the city underwent great trials.

The city’s last era of prosperity was under Byzantine administration (Epirus). After a short period of occupation by the Venetians (late 14th century), the city under Ottoman administration was threatened by the marshes that formed around the lake, and was abandoned by the population.

Berat and Gjirokastra



The Historic Centres of Berat and Gjirokastra are both well-preserved Ottoman towns, decorated with outstanding examples of kule: Balkan-Ottoman style tower houses. Both towns have been inhabited continuously since ancient times.

Berat has been particularly marked by the peaceful coexistence of Ottoman Islam with a large Christian minority.
The designated area includes Berat castle, mosques, churches and the Gorica bridge.

Gjirokastra was built around a 13th century citadel. From the 14th to the 19th century it developed into a regional center. Residential quarters, the bazaar, churches and mosques were built vertically and in stone

The amphitheater of Durres

It is the largest and most important Balkan amphitheater built in the early I sc. which contains remarkable functional and constructive architectural values, the unique discovered in Albania. Systematic excavations began in 1966 and currently Available while e been updated half the monument.

 The amphitheater is located in the city center, the cavea is based on the western slope of the hill and the opposite party is elève on flat ground. The amphitheater is presented in the form of an ellipse diameter 136 m. The height of the cavea starting from the base, is 20 m. Capacity was 15,000 steps á 20,000 spectators.

These steps were covered with white tiles. Gladiators fighting on the arena. On the constructive side, the cavea of ​​the amphitheater was based on a system of stone arches surrounding the entire object. The size and the technical realization of this amphitheater shows a development of the city of Durres during the first centuries of our era.

 After having suffered social and economic changes after the sc IV amphitheater of Durres has ceased to function as such. In one of his galleries were built in X sc. a Byzantine chapel whose walls were decorated with mosaics representing different figures

The tombs of Lower Selca


Lower Selca is a village in the area Mokra in the region of Pogradec. During archaeological excavations in the years 1964-1972 affectuées in a hill near the village, we found a city Illyrian.

This habitat has been developed during the period of Bronze High and continued to be such without interruption, even during the Iron periodede. At VI-V sc. BC the city was developed as a proto-urban center on the road that ran along the river Shkumbini. The IV sc. it was transformed into a center surrounded by fortified wall made of squared stones. It occupied an area of ​​30000m2.

During the IV-V BC. JC Selca was an important center of production, trade exchanges and administrative center of the Illyrian region of Desareti. In III sc. were engraved in the rock four monumental tombs of princes, as original creations of the Ionic order. In one of these tombs were reused at the end of II sc. we discovered a rich inventory of weapons, vessels of bronze and terracotta, gold jewelry as well as emblems depicting scenes mitologiques combat. The construction of the Egnatia highway in I sc. led to the downfall of the city. During the IV sc. Selca, as a military and administrative center, was fortified again by stone walls bound with mortar. The Illyrian city of Lower Selca was demolished to circles VI sc.

Natural and Cultural Heritage of the Ohrid Region




Situated on the shores of Lake Ohrid, the town of Pogradec is a city with an ancient history and numerous cultural, geological and natural values. Based on archaeological findings (ceramics) an Illyrian settlement existed on the hill in north-west of the city in the 5th century BC and was then fortified in the 4th century BC. The Pogradec people were first called Illyrians (the ancient tribe of Desaret and maybe Enklelej), then Arbër, and finally Albanians. The fortified settlement has had a 1400-year-existence which ended in 7th-8th century with the Slavic invasion and then after the Bulgarian occupation in 9th-12th century the life within the fortification walls was abandoned and a new city was formed in the field area under the castle hill. The new city was named "Podga Grada" (Pogradec) meaning under the city. The city of Pogradec and its historic-cultural region are located in a natural setting of exceptional beauty, while its historical centre represents an example of 19th-20th century Albanian vernacular architecture. Even though with a small area, its old typical streets and houses bear the values of Albanian vernacular architecture and urban setting, revealing the particular atmosphere of this period. The existence in this region of the ruins of the paleochristian church of Lin together with its exceptionally beautiful floor mosaics reveals the presence of Christianity as well as the importance of this area in the period. Traces of the Roman road Via Egnatia found in the region of Pogradec near the shores of Lake Ohrid are evidence of this important passage route in this part of Albania.
Justification of Outstanding Universal Value



The paleochristian church of Lin is one of the most important monuments of 6th century in Albania which conserves nearly untouched the overall plan and the floor mosaics. The periodic conservative works, have contributed in the conservation of the original wall contours and of about 120 m2 floor mosaics. Together with the baptistery of Butrint (World Heritage) these are the two unique central plan churches conserved in Albania. These two churches are known also for the outstanding artistic values of the floor mosaics.
Criteria:
(iii) The archaeological findings in the castle area of the city of Pogradec as well as the presence of the monumental tombs of Lower Selca in the region are evidence of the ancient Illyrian civilization. The actual town planning and housing in the historical centre of Pogradec are evidence of the 19th - 20th century town life.
(iv) From the architectural point of view the 6th century triconch church of Lin village is a rare example of central plan churches in Albania while its well preserved, highly colored floor mosaics bear outstanding artistic value.
(vii) Lake Ohrid lays in southwest of Balkan, shared between Albania and FYROM. It is the oldest lake in Europe and one of the oldest in the world. His origin is tectonic, and it's suggested to be created 4-10 million years ago. It  is situated on 41 degree northern latitude and 20 - 21 degrees eastern longitude, and its altitude is 695 meters above sea level. It covers an area of 358.2 square kilometers, two thirds of which belong to FYROM, and one thirds to Albania. The shoreline is 87.5 kilometers long - the maximum length being 30.8 kilometers, and its maximum width is 14.8 kilometers. The average depth is 164 meters, and the maximum depth 289 meters. On the Albanian side The Lake is surrounded by mountain ranges of Mokra 1589 m. and Jablanica 1945 m The surrounding mountains are karstic. There are more than 40 rivers and streams that flow in to the lake Ohrid. The bedrock structure of the watershed area includes rock masses of various types, compositions and age, going all back to the Paleozoic, Mesozoic and Cenozoic eras. In the Albanian Side of Lake Ohrid there are several nature monuments such as caves, springs, special geological features etc.
(ix) Lake Ohrid ecosystem is considered as a nature center for conservation of biodiversity and landscape. It is a habitat for conservation of several endemic species of fauna and flora. Because of its very old age, geographic position, surroundings from mountains and hills, and its condition still oligotrophic, Ohrid lake continues to have a great collection of plants and animals which are unique in the world. It includes numerous of relict forms;"alive fossils" and a lot of other endemic species that are found only in this lake. The Lake Ohrid fish fauna include 17 native species, of which 10 are endemic (two of which belongs to Salmonide family). Ten from the fish species have a commercial value. But also a lot of snails (85%), worms, and sponges are endemic species.
Littoral zone is characterized from considerable communities of the plant and animal species. The red belts at this part of the lake have a big ecological importance as biotopes for a lot of other organisms, places for fish reproduction, and bird nesting place. Related to bird nesting over 60,000 birds have been observed in lake Ohrid.
Based on the  biological and natural values the Albanian part of the lake Ohrid has been proclaimed as Protected Areas under the category V of IUCN.
Satements of authenticity and/or integrity

Due to the great cultural and historic values, the city area which dates back to the 19th - 20th century is in process to be proclaimed Historical Center. The original elements in the façade and interiors are evident but needs an overall restoration.
Regarding to the state of conservation of the paleochristian church of Lin, the periodic conservation works, have contributed in the conservation of the original wall contours and the floor mosaics.
Comparison with other similar properties

The triconch church of the village of Lin presents similarities with the baptistery of Butrint regarding the construction typology. Both these churches are the only central plan churches conserved in Albania. They are known also for the outstanding artistic values of the floor mosaics.
From the typological point of view the triconch church in the village of Lin can be compared with the tetraconch church in the city of Ohrid. Similarities can be seen in the location of the baptistery in the southern area. Given the similarity of their plans, their location, and the stylistic similarity of the floor mosaics as well as the mosaics schemes, it can be assumed that may have been constructed by the same workshops for the construction of floor mosaics operating in the area of Lake Ohrid.

Minaret of Jam


The Minaret and Archaeological Remains of Jam represent the artistic creativity and mastery of structural engineering of the Ghurid civilization (1000–1220). Jam is probably located at the site of the Ghurid dynasty's summer capital, Firuzkuh. The 12th and 13th century Ghurids controlled not only Afghanistan, but also parts of eastern Iran, Northern India and parts of Pakistan.


The 65 metre high minaret, surrounded by mountains that reach up to 2400 meters, is built entirely of baked bricks. It is famous for its intricate brick, stucco and glazed tile decoration, which consists of alternating bands of kufic and naskhi calligraphy, geometric patterns, and verses from the Qur'an.

The Minaret was forgotten by the outside world until rediscovered in 1886 by Sir Thomas Holdich.


Bamiyan Valley


The Cultural Landscape and Archaeological Remains of the Bamiyan Valley is an outstanding representation of the Buddhist art that resulted from the interaction between man and nature especially from the 1st to 13th centuries CE.

The kingdom of Bamiyan was a Buddhist state positioned at a strategic location along the trade routes that for centuries linked China and Central Asia with India and the west.
Many statues of Buddha were carved into the sides of cliffs facing Bamiyan city. The two most prominent of these statues were standing Buddhas, measuring 55 and 37 meters high respectively, that were the largest examples of standing Buddha carvings in the world. They were probably erected in the 4th or 5th century.

Al Khanum



Ai-Khanoum or Ay Khanum possibly the historical Alexandria on the Oxus, also possibly later named اروکرتیه or Eucratidia), was founded in the 4th century BC, following the conquests of Alexander the Great and was one of the primary cities of the Greco-Bactrian kingdom.

The city is located in Kunduz Province northern Afghanistan, at the confluence of the Oxus river (today's Amu Darya) and the Kokcha river, and at the doorstep of the Indian subcontinent. Ai Khanoum was one of the focal points of Hellenism in the East for nearly two centuries, until its annihilation by nomadic invaders around 145 BC about the time of the death of Eucratides.

The site was excavated through archaeological searches by a French DAFA mission under Paul Bernard between 1964 and 1978, as well as Russian scientists. The searches had to be abandoned with the onset of the Soviet war in Afghanistan, during which the site was looted and used as a battleground, leaving very little of the original material.

Saturday, November 17, 2012

Bagh-e Babur

Bagh-e Babur is located on the slopes of Kuh-e Sher Darwaza, southwest of the old city of Kabul. The garden is c. 11.5 ha large and arranged in 15 terraces along a central axis in east west direction. From the top terrace, the visitor has a magnificent vista over the garden and its perimeter wall, across the Kabul River towards the snow covered mountains.

Created by the founder of the Mughal dynasty, Ziihir ad-Din Muhammad Biibur (1483-1530), after his conquest of Kabul in 1504, Bagh-e Babur is one of the earliest surviving Mughal gardens. The king was a passionate gardener and personally designed and supervised at least 10 gardens in his capital Kabul (frontispiece). They are described in the BlJbur-name, but the historical name of Bagh-e Babur is not known. Excavations revealed that Babur did not design his garden on an empty plot: ruins of a monumental building dating to the 3rd century BC and traces of a subsequent occupation to the 15th century made it necessary to clear the ground before a large terraced garden with a different orientation could be landscaped at this very spot. For political reasons, Babur had to move east and conquered northern India in 1526; he died in Agra in 1530. Throughout his years in the flat, dusty plains of India he missed his home country and thus wished to be buried in Kabul. His body was transferred to Bagh-e Babur by his widow around 1544. The texts do not provide a reason why out of all gardens he chose this one. However, remains of older tombs with brick vaults and stone cists excavated underneath the tomb platform revealed that the area was already used as a cemetery, possibly by his Timurid kin -a finding which might provide a context for his choice.
As the tomb garden of the founder of the Mughal dynasty, Bagh-e Babur became a place of veneration, a symbol, and hence gained superior importance among Babur's gardens: For nearly 150 years, his heirs, especially Jahangir (r. 1605-1627) and Shah Jahan (r. 1627-1658), paid their respects to his burial place and sponsored ambitious building programs to preserve and beautify the garden according to contemporary taste. However, beside the spiritual aspect there was also a political dimension through the representation of imperial presence. While this particular significance fostered the survival of the garden beyond the decline of the Mughal dynasty to the present day, it also exposed the garden to changes of its built surface until the 20th century.
Particularly intrusive was the building program implemented by Amir Abdur Rahman (r. 18801901). He constructed the haramseray in the southeast corner and a pavilion in the central axes on the 9th terrace, and landscaped the terraces and water works. His structural interventions changed the ''face'' and visual concept of the garden significantly: the formerly lofty tomb was enclosed by a wall, the pavilion blocked the view towards Shah Jahan's mosque and Babur's tomb from the entrance in the lower west.
However, Amir Abdur Rahman's garden did not survive for long: King Nadir Shah (r. 19291933) removed these structures apart from the pavilion and haramseray, realigned the tomb terrace on one level and restored its airy appearance, and opened the park with tea houses and restaurants to the general public. He gave the garden a definite "European" touch. It was his garden that was preserved until 2003, while the older ones, and especially the Mughal garden, were unknown apart from standing buildings, such as the tomb and the mosque.

Evidence for these different phases was brought to light in 13 seasons of excavation carried out by German Archaeological Institute between 2002 and 2005, supplemented by information from historical documents, book illustrations, drawings and photographs from the 19th and 20th century. This research placed the cultural history of Bagh-e Babur into social, cultural and political context, deepened the understanding of the site and revealed its position within the tradition of and its contribution to the development of Islamic landscape gardens. It was carried out by the German Archaeological Institute and the National Institute of Archaeology in Afghanistan (DAI, with shared funding from the German Foreign Office and AKTC) within the framework of the Aga Khan Trust for Culture (AKTC) rehabilitation project which started in 2003, in collaboration with the Afghan government, the Kabul Municipality, donors and the local population it included specialists from various fields of expertise, such as architectural conservation, landscape architecture, management, planning, and historic and modern horticulture. Through an appropriate rehabilitation program and a carefully implemented management plan, this outstanding site was restored by AKTC along its historic roots according to international standards and guidelines, and handed over to the Afghan authorities in 2008.
Islamic Gardens: Concepts, Meaning, Function
Bagh-e Babur belongs to the category of Islamic gardens. The Islamic garden subscribes layers of meaning rooted in religious symbolism which set them apart from their European counterparts, despite the fact that conceptual, social and political aspects maybe shared. In order to explain why criterion IV is applicable for the nomination of Bagh-e Babur, it is appropriate to offer some general comments on this type of site and its historical development.
While gardens already in the third millennium BC were integral parts of urban spaces, Islamic gardens follow particular principles in layout and design, function and meaning. Their form derives from an Iranian tradition going back to gardens landscaped by the Achaemenian kings since the 6th century BC, hence they were later coined Persian gardens. With the spread of Islam, this Iranian heritage received new semantic contents linked to symbolism rooted in Islam, leading to and expressed by a canonized layout and design. Under the Abbasid dynasty (8th century AD), this type of garden became an integral part of representational architecture throughout the Islamic world, e.g. at Samarra and Shiraz.
The Persian garden is a landscape garden, designed individually and created intentionally as a space embedded in the aesthetic and spiritual context of its past and contemporary cultural, political and social environment. Hallmarks of these formal gardens are a geometric layout following geometric and visual principles, implemented to nature by water channels and basins which divide the enclosed space into clearly defined quarters, a principle that has become known as chahar bagh (lour gardens), water works with channels, basins, fountains and cascades, pavilions, a prominent central axes with a vista, and a plantation with a variety of carefully chosen trees, herbs. and flowers. The old-Iranian word for such gardens "pari-daiz1i' expresses the notion of an earthly paradise which is inherent to them. As such, they are a metaphor for the divine order and the unification and protection of the faithful through Islam. Perimeter walls are indispensable parts of Islamic gardens: as described in the Holy Koran they guard the entrance and provide protection. Their counterparts on earth fulfill a similar function. These principles are brought to perfection in the gardens of the emperor as the "good gardener".
Notwithstanding a formal standardization, the landscape gardens also reflect diversity and development, bound to function, regional and chronological characteristics as well as technological know how, personal preferences, ambitions and demands. Islamic gardens are multi-functional: they not only serve contemplation and relaxation, but are also a representation and manifestation of power. Designing and implementing a garden demonstrates the occupation of land, holding audiences and celebrating victories or marriages in these gardens signal superiority, or social and political bonds. Starting from the 12th/13th century, tombs for members of the royal family or important personalities were placed into such formal gardens, providing believers a chance to benefit from the spirituality of a venerated person and the particular aura of the garden. It was only during the Mughal period that tomb gardens per se were designed and brought to perfection, exemplified by Homayoun's tomb in Delhi (commissioned 1562 CE) and by the Taj Mahal in Agra (bUilt from 1531 to 1648 CE).
15th  century Timurid gardens, which developed from the Persian types, had a great influence on garden design. One aspect greatly promoted the creation of gardens in Central Asia, that is the migrating lifestyle of the Turk tribes, exemplified by the mobile court which pitched tents in encampment gardens, a tradition practiced since long and maintained in the later periods, e.g. along the Great Trunk Road of the Mughals and throughout Iran. These gardens were mobile residences, located outside the urban space, seats of political power and centres of social activities. Although few traces of the early gardens survived, historic descriptions leave no doubt about the magnitude of ambitious projects. The famous gardens in Samarqand and Herat, well known to Babur who was of Timurid descendance, were created by Persian craftsmen who migrated throughout the capitals and workshops in Persia, Central Asia, Afghanistan, and India. The migration of artisans within the network of political alliances and bonds, and shifting centres of political power is a widespread phenomenon during this period, hence, arts and crafts share a large number of technological and stylistic features. Only with the more developed duality of the Mughal Empire which absorbed local Indian features in the east and the Safavid Empire in the west, diverging developments became more distinctive.
We can summarize that Islamic gardens are marked by a canonized catalogue of forms and features, manifest in layout, plantation, and architecture. These are determined by symbolic content (religion, power/status), historical context, and the social and political environment (location, patron, purpose, political stability, financial situation). As such the gardens are not only symbols, but also tools which can be used to mirror and shape social and political relations. Assessing the importance and significance of a historic Islamic landscape garden hence requires to consider these different layers of meaning and the political and social environment within which they were created. Thus, large gardens with a spectacular architecture are not per se the most important sites in terms of historical development and cultural tradition, no matter how important they are as monuments. This implies, vice versa, that more modest sites can be equally or even more important than the former.
Justification of Outstanding Universal Value

Bagh-e Babur is an intentionally designed cultural landscape, according to the definition provided in the operational guidelines § 47. and in Annex 3 §.6: Cultural landscapes are cultural properties and represent the "combined works of nature and of man" designated in Article 1 of the Convention. They are illustrative of the evolution of human society and settlement over time, under the influence of the physical constraints and/or opportunities presented by their natural environment and of successive social, economic and cultural forces, both external and internal.
Criterion IV: as an outstanding example of a cultural landscape which illustrates significant stages in human development.
Bagh-e Babur is an outstanding example of an intentionally designed landscape garden. As a cultural and archaeological site it encompasses the designed landscape and its built architecture, which together form a historic ensemble. It is the only landscape garden in the region which mirrors subsequent developmental stages and reflects shifts in function, style and concept from the early 16th to the early 20th century: from a Timurid pleasure to a Mughal tomb garden, to a 19th century representational garden and a 20th century public park. These phases have left their mark in the garden and depict various stages of historical development and their representation in the cultural heritage.
The original layout and essential architectural elements mirror the idealized form of the chahar bagh plan and are testimony to the spread of Persian and Timurid spiritual and aesthetic concepts towards east around 1500. It is thus the latest surviving pre-Mughal garden designed in the original Persianmmurid tradition east of Iran. Throughout its existence, Bagh-e Babur maintained the main conceptual features of this type of garden, such as the geometric layout with the typical vista, the perimeter wall, terraces, a central axis with water channels and basins, trees, flowers, and, originally, a pavilion.
Bagh-e Babur was designed as a pleasure garden, but became a tomb garden after the death of its founder and, hence, a symbolic place for the Mughal dynasty. It is, therefore, the oldest imperial tomb and the westernmost Mughal garden, and within the borders of Afghanistan the only surviving testimony of a Timurid pleasure garden that was later adorned with Mughal architecture. The garden was adorned with decorative schemes developed in India during the Mughal Period, particularly under Shah Jahan. Features added to the garden until 1660 include a marble platform with lattice work around the tomb, a headstone, a mosque, a perimeter wall, a gateway, a caravanserai, water pools with fountains on each terrace, and marble lined water channels. They witness of the transformation of a Timurid to a Mughal garden. Located far from the capitals in Pakistan and India, the embellishment of Baghe Babur emphasizes its symbolic and, for a certain period, political significance. Although it lost much of its importance with the decline of Mughal power after Shah Jahan, one of his descendants was buried close to him in the 18th century.
After a period of decay from the late 17th to the late 19th century, the garden was important enough to be restored 200 years later by the rulers of a modern Afghanistan; it mirrors the beginning of a new era. After 1880, Bagh-e Babur was re-designed by Amir Abdur Rahman, ruler over an united Afghanistan and passionate builder. Changes include landscaping, buildings, vista, and waterworks. The buildings and landscape works commissioned him thoroughly changed the appearance of the upper terraces, they are a portrait of the architectural language typical for this ruler. The garden was used as an international guesthouse and thus retained a representational character.
In the 2th quarter of the 20th century, Nadir Shah once more redesigned the garden in terms of landscaping and built architecture. He distanced himself from his predecessor, but although the more airy layout of the garden was closer to its original scheme than under Amir Abdur Rahman, Nadir Shah rather followed European design schemes; this is also reflected by the fact that it became a public park.
Thus, as in intentionally created Islamic garden, Bagh-e Babur is an outstanding example of a cultural landscape since it is, on one hand, a unique testimony for a specific cultural tradition, its spread and metamorphoses, while it reflects, on the other hand, changing aesthetic concepts. Thus, within one cultural ensemble different stages of human and cultural development are preserved and embedded into its original scheme.
Satements of authenticity and/or integrity

As outlined above, Bagh-e Babur reflects four main periods of use over 500 years: the late Timurid tradition, the Mughal tradtion, with at least three building phases (Babur, Jahangir, and Shah Jahan), the late 19th century (Amir Abdur Rahman), and the early 20th century (Nadir Shah).
The changes imposed upon the gardens' appearance during the later two periods, in the late 19th and early 20th centuries, are related to structure, built architecture, and, in cases, to the visual concept. The central axis as an important scheme of the layout was maintained. These different '1aces" of the garden reflect not only changes in taste and technology, but also in function -aspects which are directly related to how the rulers want to present themselves. These later phases also have their imminent historical value. However, since Nadir Shah removed most of Amir Abdur Rahman's structures that had a negative impact upon the original scheme, in particular the vista and airy atmosphere of the tomb platform, the decision of AKTC and its Afghan counterparts to restore the 16th century Mughal garden while preserving and partly restoring the surviving buildings of Amir Abdur Rahman and of Nadir Shah was a logical step, coherent with the need for authenticity on one hand and integrity on the other. The rehabilitation project was based on the most detailed information ever collected in a landscape garden. Its history came to light during 13 seasons of carefully documented archaeological excavation which unearthed cultural remains from the 3rd century BC onwards, and which was complemented by the study of historical documents as well as drawings and photographs from the 19th and 20th century. Further evidence was gathered from miniature paintings which illustrate gardens from various periods, and through comparative studies. The interpretation of the data and the reconstruction of the garden benefited from the canonized formal repertoire of Persian gardens.
Landscape and water works:
The landscape, predominantly defined through the terraces and the central axes, still represents the original layout. The height and width of the terrace was determined during the excavations through the discovery of the Mughal irrigation system, traces of the water basins and channels in the central axis and on the lateral fields. 19'h and 20'h century modifications were recorded and removed (partly already during the 20th century). The reconstruction of the central axis with a marble-lined water channel, cascades and basins with fountains is based upon the archaeological findings, although slight modifications of the width of the water channel were required in order to control the water flow.
Plants:
There are a number of records for the study of horticulture in Persian, Timurid, and Mughal gardens, mostly contemporary written documents and miniature paintings. In case of Bagh-e Babur, this is primarily the autobiography of the king, in which he explicitly names the plants, books on botany, and miniature paintings. Paleo-botanic studies were not conducted since they would not provide reliable results: the layers of use and irrigation are thin, disturbed by later installations, and thus liable to inclusions of recent pollen. It can be assumed that the original garden with a mixture of fruit and other trees and bushes, herbs, and flowers, soon became more formal. Certainly, the "European" garden of Nadir Shah showed a very different plantation profile than the original garden. For this reason, all efforts were made to stick to indigenous plants for the replantation program which was implemented by AKTC.
Buildings:
The most ancient buildings in the garden, excluding structures which pre-date the garden, date to the time of Babur himself. They are confined, however, to his tomb and small parts of the irrigation system uncovered during the excavations near and under the mosque. According to his autobiography, Babur wanted to be buried in a simple earthen tomb and we have to assume that his widow obliged to this wish. His successors, especially Jahangir, ruler over a consolidated Mughal empire, felt obliged to adorn the resting place of their forefather during their pilgrimages and visits to Kabul. Jahangir describes his building programs in the garden in his memoirs: among others a platform and marble jali around the tomb, a headstone and a perimeter wall for the garden. The most tangible mark on the garden was left by Shah Jahan. He built the mosque and re-installed the irrigation systems and water works. According to his memoirs, he also built a gateway on the western, lowermost terrace, where the visitors enter the garden and looked towards the mosque and tomb along the central axis and the water channel.
Shah Jahan·s garden survived, although in ruins, until the 19'h century when Amir Abdur Rahman thoroughly changed the landscaping through the addition of buildings and a new water system. Most intrusive were the haramseray in the southeast and the pavilion, probably built on top of a destroyed Mughal pavilion or platform in the central axis, an enclosure wall around the tomb with a staircase towards the mosque and a chain of buildings with cupolas along the western edge of the tomb terrace, which segregate the mosque and particularly the tomb from the lower terraces -and from the view.
Most of his smaller buildings were turned down already in the early 20'h century by Nadir Shah, who restored the airy character of the upper terraces. The only buildings which survived are the pavilion and the haramseray, although in ruins. They have their own cultural and historical value and have been restored.
During the second half of the 20'h century, a public swimming pool, a greenhouse and maintenance buildings were added to the garden. In the frame of the rehabilitation program, AKTC relocated them to more convenient locations.
With reference to particular features we can summarize:
The layout of the garden and the water works with channels, basins and cascades represent the original scheme.
The tomb terrace: various phases of modifications took place. The marble platform (17 x 17 m) with a jali screen mentioned by Jahangir is attested through excavations and finds, and visible on a photograph taken in 1879 by Burke. A marble enclosure around the tomb has been reconstructed based on the evidence from an image dated to 1838 (Masson) and marbles scattered through the garden. The buildings constructed under Amir Abdur Rahman were removed by Nadir Shah, but are known from photographs and were exposed during the excavations. The enclosure wall built by him around the tomb platform has been reconstructed. In the frame of the rehabilitation project, the level of the tomb terrace was readjusted to its previous landscape and the shelter constructed by Nadir Shah to protect the tomb was removed.
Shah Jahans mosque, built in the 12th year of his reign (1638 CE), was disassembled and restored in the mid-20th century, but was rebuilt to a large extent with original marbles. It underwent restoration and conservation in the frame of the AKTC project. Its present appearance corresponds to the original one.
Shah Jahan's gateway: this building is described in his memoirs as a building with a golden cupola, located at the entrance on the lowermost western terrace. Demolished and overbuilt probably in the 19'h century, traces of this gateway came to light in 2004. Subsequent excavations unearthed the foundations of this building and facilitated its graphic reconstruction. Its foundations are preserved and incorporated in the present entrance area. Around them a visitor centre has been built on the footprint of a pre-gateway caravanseray.
The perimeter wall of the garden was probably first built, or rebuilt, by Jahangir. Made of mud (paksha), it was destroyed and rebuilt several times. Although its particular date is not known, the recent restoration maintains the outline and shape as indicated by surviving older portions. Close counterparts are found in Mughal miniature paintings.
The rehabilitation of the garden has restored the appearance of the Mughal garden from the times of Jahangir and Shah Jahan, while preserving important later additions, in particular the pavilion and haramseray built by Amir Abdur Rahman.

Integrity
As described above, main features of an Islamic garden -and thus measures of its integrity are the geometric layout, the vista, the architecture, and the plantation.
Despite the damage inflicted upon the structures after the late 17th century and the resulting changes of some aspects, the integrity of the cultural landscape -as a testimony of its time from the 16th to the 20th century -is preserved. A major feature is the visual connection of the upper and the lower portion along the central axes -in both directions. The rehabilitation program has restored and preserved this concept.
The removal of buildings dating to the last five decades, such as the swimming pool and maintenance buildings, has much improved the integrity and restored the original character of the garden.
The rapid growth of the vegetation, comprising of historically attested plants, contributes to this appearance, consolidates the soil and thus prevents erosion, and serves as an air filter.
The water supply system as a conditio sine qua non for the functioning of the garden has been improved and secured through the multiplication of sources and modern technological equipment (as well as through social works with the local community, who benefits from the water supply).
Although there have not been major intrusions by new construction in the immediate environment of the garden, which is protected by the MoU signed between the Afghan Government and AKTC, it is vital that any effort is made to maintain the present low-rise character out of respect for the vista, for example through the implementation of a wider buffer zone.
Administrative measures have been taken by the Government of Afghanistan, Kabul Municipality and Aga Akhan Development Network (here after called AKDN) to ensure the success of this program. With the completion of the bulk of the physical rehabilitation and conservation works, the Kabul Municipality, the Ministry of Information & Culture and AKDN have signed a Memorandum of Understanding (MoU) in 2008 in which it is agreed that Bagh-e Babur should retain its status as an indivisible green space and historic monument in its entirety (Zones 1 to 6), within which the provisions of the 2004 Law on the Preservation of Historical and Cultural Heritage shall apply, and be taken into account in its operation as a public recreational facility within parameters laid down in this document. This law states inter alia that "any modification of the structure of a registered monument of historic value is prohibited..."
The MoU states, that "Baghe Babur should retain its status as an indivisible green space and historic monument in its entirety (Zones 1 to 6), within which the provisions of the 2004 Law on the Preservation of Historical and Cultural Heritage shall apply, and be taken into account in its operation as a public recreational facility within parameters laid down in this document. ". It is therefore clear that the term "Bagh-e Babur", as an indication for the protected area, refers not only to the area enclosed by the perimeter wall plus the new public swimming pool, but includes five further zones (of nearly 11,000 m2) outside the perimeter wall.
The MoU also regulates the management of the site. The Bagh-e Babur Trust (BBT) has been registered as a non-governmental organization with the Ministry of the Economy in Kabul. The goal of the independent, not-for-profit entity is "to safeguard and ensure effective operation and management of the garden and the surrounding area to appropriate international standards, and in accordance with the relevant laws of the Islamic State of Afghanistan". The Board of the Bagh-e Babur Trust' (The Board) "consists of representatives from Kabul Municipality, the Ministry of Culture & Youth and AKDN as further described in section B 2(a) herein, who shall provide strategic and policy oversight for the management of Bagh-e Babur, by meeting on a regular basis in Kabul". Apart from oversight and control of the annual budget and business plan, the Board endorses proposed operational policies and appraises the performance of the Garden Management Team.
The Garden Management Team (GMT) is responsible for the management and operation of the garden under provisions of the MoU. With guidance provided by the Board, the routine management of the garden as a public facility is the responsibility of the GMT, operating under the overall supervision of a Garden Manager who has the responsibility for day-to-day visitor management, operations, financial control and maintenance.
The GMT operates under operational guidelines which govern obligations and requirements related to cleanliness, safety and privacy, but also rule and regulate events to take place in the garden, buildings, activities in- AND outside the perimeter wall, maintenance, and ensures integrity and authenticity (horticulture, lighting).
With the completion of the rehabilitation in 2006 and the implementation of the institutional management plan within the framework of the MoU in 2008, Bagh-e Babur is the only carefully managed public space in Kabul that offers recreational facilities to the citizens. In 2008, 300.000 people visited the garden and this number will be higher in 2009. In addition, several cultural events are organized in the premises. These numbers have to be maintained. They make amply clear that 1. the garden is a highly integral part of the cultural and social life and 2. that the demand for such a facility is immense. The success of the garden as a public space is dependant on a management that secures -apart from the necessary maintenance of the plants and buildings -cleanliness, safety and privacy.
Comparison with other similar properties

Bagh-e Babur can be compared with older Persian and Timurid gardens on one hand, and with later Mughal gardens on the other. Of the former, only a few traces are preserved, knowledge mostly comes from written sources and miniature paintings. Likewise, none of the other early gardens is well preserved, and most gardens in Iran date to the later 16'h century (e.g. Bagh-e Fin and the gardens in Isfahan).
Likewise, few traces of the Timurid gardens in Samarqand and Herat survived. However, historic descriptions leave no doubt about the magnitude of these ambitious projects. Ak Saray in Shakhrisabz, Uzbekistan, is a monumental complex founded by Timur as one of 33 landscape sites in the late 14'h century (1379-1396) near Samarqand. Like Bagh-e Bihisht (1378), it combines a series of older gardens into a new form. Several examples existed at Herat, Timurid capital for almost 100 years, but they are all lost. Compared with allegedly 71 ha large gardens in Samarqand, Bagh-e Babur is of modest dimension, reflecting the fact that the king was still rather poor and just had gained power, after being expelled from Samarqand and his home country in Ferghana -his empire was yet to be built. The earliest known gardens in India date to the 13th/14'h century, but they still lack a standardized layout (see e.g. the Tuqluq garden at Vasant-Vihar, Delhi). Landscape gardens took a considerable surge only under Babur, who also "imported" the chahar bagh to India. The closest chronological comparisons are Baburs Lotus and Bagh-e Nilofer gardens in Dholpur and the Moonlight garden and Ram Bagh in Agra. Yet, in layout and landscaping Bagh-e Babur is more akin to later Mughal gardens in Kashmir (Shalimar, Achabal, Nishat Bagh. PI. 11-12). There, the mountainous landscape is better suited to a terraced layout than the Indian plains with their slowly flowing rivers. Homayoun's tomb in Delhi, commissioned in 1562 CE by his son Akbar) and the Taj Mahal in Agra (built by Shah Jahan between 1631 and 1648 for his wife Mumtaz Mahal) are gardens of a different scale: they are designed tomb gardens and represent the highest conceptual standards of their patrons in order to fulfil their purpose, namely to adequately commemorate the status and dignity of the deceased person, and the splendor of the Mughal empire. Enrolling Bagh-e Babur in the Tentative List contributes to the survival of the only preserved landscape garden designed in the original Persian and Timurid tradition, which later became a Mughal tomb garden.

Band-E-Amir

Band-E-Amir is a naturally created group of lakes with special geological formations and structure, as well as natural and unique beauty. Depth is not known, the color is pure blue. It has historical and natural background which has not been disturbed until now.
For the attraction of the local and international tourists, Band-E-Amir is important, and is protected as a National Park of Afghanistan.