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Among the masterpieces of world literature, perhaps the least familiar to English readers is the Persian Book of Kings (Shahnameh, in Persian). This prodigious national epic, composed by the poet Ferdowsi between 980 and 1010, tells the story of ancient Persia, beginning in the mythic time of Creation and continuing forward to the Arab-Islamic invasion. With our third and final volume of stories from the Shahnameh we move from mythology and legend to romanticized history. Here the mighty events that shook ancient Persia from the time of Alexander of Macedon's conquest to the Arab invasion of the seventh century C.E. are reflected in the stirring and poignant narratives of Ferdowsi, the master poet who took on himself the task of preserving his country's great pre-Islamic heritage. We see vast empires rise and fall, the rule of noble kings and cruel tyrants, the fortunes of a people buffeted by contending tides of history. Larger than life individuals are vividly depicted -- the impulsive, pleasure-loving king Bahram Gur, the wise vizier Bozarjmehr, the brave rebel Bahram Chubineh, his loyal defiant sister Gordyeh, and many others -- but we also see many vignettes of everyday life in the villages and towns of ancient Persia, and in this part of the Shahnameh Ferdowsi indulges his talent for sly humor much more than in the earlier tales. The poem rises to its magnificent climax in its last pages, when the tragic end of an era is recorded and Ferdowsi and his characters look with foreboding towards an unstable and fearful future.Breathtaking miniatures from the finest Persian Shahnameh manuscripts of the sixteenth and seventeenth centuries, many of them published here for the first time,heighten the emotional impact of the text.

Equally literary analysis and a deep dive into the timeless ingredients of our collective humanity-love and greed, fear and malice, cowardice, loyalty, treachery, and courage-Lament for Siavash is considered Shahrokh Meskoob's best work on the eleventh-century Iranian national epic, the Shahnameh of Ferdowsi. It interweaves Zoroastrian and Zurvanite mythology and religion, Arsacid heroic poetry, Sasanian history, and Islamic mysticism to relate the story of the death of prince Siavash and his resurrection as his son Kay Khosrow-the perfect man. Meskoob's concept of the hero celebrates ethical integrity, an ideal that in his telling was diminished in Sasanian society in the early Middle Ages and which, following the Arab invasion in the seventh century, devolved into a fatalistic ethos of martyrdom in Shi'ite Iran. While highlighting the supremacy of the cosmic order over humanity, the commentary underscores every individual's freedom to willfully act on their own conscience and self-purpose, thus offering the reader a heroic definition of the meaning of life. Read Lament if you wish to wrap yourself in the most spirited values articulated in Iranian civilization. Mahasti Afshar's superb English translation perfectly captures the Persian original, in particular Meskoob's terse and complex prose-poetic constructs, while her textual notes provide insightful information for the general reader and the scholar alike. A foreword by Stanford Iranian Studies Director Abbas Milani confirms Meskoob's status as an Iranian scholar for our times.

Mohammad Reza Shafi'i-Kadkani is a contemporary Iranian poet, literary critic, editor, author, and translator born in 1939. His nature poetry, which comprise most of the poems in this book, are harbingers of hope. His wildflowers and birds anticipate the arrival of spring. His milkvetch contemplates its predicament but finds a way to convey its message through the breeze. His wintersweet outsmarts the drought; his mountain osier, pine and petunia are the songs of life; his rain cleanses the earth and purifies the words; his poppy is reckless, his sea fearless; his jasmines and sweetbriars are miraculous. Kadkani is at once a modern poet and a classical one, well versed in both traditions. His themes, language, and style are unique, fusing the old with the new, the classic with the modern.Mojdeh Bahar was born in 1973 in Iran to a family of poets and writers. Her parents emigrated to the U.S. when she was 14. Although she is a patent lawyer by profession, she continues her deep interest in Persian poetry. This is her first book of translations from one of her favorite contemporary Persian poets.

Originally, Khorshid Khanom or "Sun Lady," was the symbol of the Mother Goddess, but later she became the goddess of fertility and water, and the protector of her believers. Since Achaemenid times and thereafter, she was the personification of Anahita, who was immaculate and fiery, and associated with fertility, water, and Venus.Despite Khorshid Khanom's ubiquitous presence in Iran and beyond, she seems to be totally absent from primary sources, secondary historical monographs, encyclopedias, and even from folklore literature, except for lullabies and children's ditties. Khorshid Khanom: A Study in the Origin and Development of the Shir-o Khorshid Motif, by renowned scholar Willem Floor in collaboration with art historian Forough Sajadi, fills this lacuna. It draws from folklore, literary and artistic sources to explore the inspirational source of the motif. It identifies the first surviving artworks depicting a human-faced sun, and discusses how this motif developed and was used over the centuries, not only to represent fertility, but also as the symbol of royal power and charisma from the pre-Islamic period down to the twentieth century.

I gaze into the mirror of my heart,And though it's me who looks, it's you I see.So speaks one of the many distinctive voices in this new anthology of verse by women poets writing in Persian, most of whom have never been translated into English before; this is especially true of the pre-modern poets, such as the unnamed author of the lines above, known simply as the "daughter of Salar" or "the woman from Esfahan."One of the very first Persian poets was a woman (Rabe'eh, who lived over a thousand years ago) and there have been women poets writing in Persian in virtually every generation since that time until the present. Before the twentieth century they tended to come from society's social extremes. Many were princesses, a good number were hired entertainers of one kind or another, and they were active in many different countries - Iran of course, but also India, Afghanistan, and areas of central Asia that are now Uzbekistan, Turkmenistan, and Tajikistan. Not surprisingly, a lot of their poetry sounds like that of their male counterparts, but a lot doesn't; there are distinctively bawdy and flirtatious poems by medieval women poets, poems from virtually every era in which the poet complains about her husband (sometimes light-heartedly, sometimes with poignant seriousness), touching poems on the death of a child, and many epigrams centered on little details that bring a life from hundreds of years ago vividly before our eyes. The Mirror of My Heart is a unique and captivating collection introduced and translated by Dick Davis, an acclaimed scholar and translator of Persian literature as well as a gifted poet in his own right. In his introduction he provides fascinating background detail on Persian poetry written by women through the ages, including common themes and motifs and a brief overview of Iranian history showing how women poets have been affected by the changing dynasties. From Rabe'eh in the tenth century to Fatemeh Ekhtesari in the twenty-first, each of the eighty-three poets in this volume is introduced in a short biographical note, while explanatory notes give further insight into the poems themselves.

The history of modern Iran has been momentous, precarious, and turbulent. The country's struggle with democracy started in 1906 with the Constitutional Revolution that established Iran's first parliamentary democracy and ended in 1921 with a coup d'état that eventually brought a new monarch to power. Sepahdar: Fathollah Khan Akbar is the biography of a consequential player during this period.By the 1880s, Fathollah Khan Akbar had inherited enormous wealth from his uncle, and had added to it from running the Gilan and Mazandaran customs administrations. He was an important provincial landowner who on several occasions had hosted Mozaffar al-Din Shah. However, as the Constitutional Revolution started to take shape and protests hit home, he became involved in national politics and came out in support of the cause and the Majles. Over his forty-year political career, during which he witnessed the rule of five monarchs, Sepahdar experienced setbacks such as imprisonment and kidnapping, as well as victories such as the 1909 "Triumph of Tehran," which he personally financed while exiled from the city by the shah. Throughout these ups and downs, and while Iran had been divided into zones of Russian and British influence, Sepahdar played all sides while maintaining a strong sense of patriotism and independence. During both his short premierships, he repeatedly defied British authorities when Iran's interests were at risk.This book is for those interested in Iran's political history in the first quarter of the twentieth century. It sets out, in granular detail, the events, obstacles, and characters involved in the struggle to form an independent democracy. And it provides much new information, including how Sepahdar and the future Reza Shah Pahlavi collaborated to achieve a coup that was bloodless. As a bonus, the preface by Goli Akbar Kashani, Sepahdar's granddaughter, is suffused with family stories and memories.

Khosrow and Shirin is a love story by Nezami Ganjavi--considered the greatest medieval Persian romance poet--based on historical characters of the seventh-century Iranian court. Written 850 years ago, the narrative poem is presented here for the first time in a stunning modern-verse English translation by Dick Davis, the pre-eminent translator of Persian poetry.The love between an Iranian prince (Khosrow) and an Armenian princess (Shirin) is at the center of this tumultuous tale in which the exigencies of politics and warfare intertwine with no less powerful forces of erotic desire and the quest for personal and spiritual fulfilment. Nezami vividly dramatizes the clash between heroism and sensuality as they are pitted against the desire for the amenities of order and humane civilization. These marvelously presented discordant themes result in a complex love story based on conflicting concepts of love, one regarding the beloved as a prize to be conquered and possessed, the other unrequited and all-consuming, relishing the very notion of the annihilation of the self through love.Davis has captured the energy and poetry of Nezami's original in a delightful, contemporary idiom, and given us a story to read aloud, to savor, and to treasure for its luminous lyrical mastery. Davis's superb introduction and textual commentary provide insightful background information for the general reader and scholar alike, intensifying the strength of Davis's translation. Khosrow and Shirin will enchant both the classicist and the general reader, to captivate a new audience for Nezami's masterpiece.

Only 100 years ago the main means of transportation in Iran was by quadruped. Transportation & Technology in Iran, 1800-1940, by renowned Iranian studies scholar Willem Floor is an in-depth, illustrated, four-part study of the subject. Until the 1920s Iran had no more than 700 kilometers of roads suitable for motor vehicles, which situation greatly impeded Iran's economic development. Caravans traveled 40 km/day, though travelers in a hurry could cover 150 km/day when using the courier system (chapar), which is the subject of part 1. Wheeled transportation, (in part 2 of the books) was rare and limited to only a few parts of country due to the lack of roads. This situation underwent change when carriages became popular in urban areas and on the few modern roads after 1890. Motorized transportation grew in importance after 1921 and really took off in the 1930s, with the construction of a new road network. As a result, newer, more powerful trucks reduced the cost of transportation significantly, thus lowering the cost of retail goods. The increase of motorized transport also meant that car dealers, import rules, mechanics, garages, supply of spare parts, and gasoline distribution as well as traffic regulations had to be created ex nihilo; All these processes are detailed in the book. Like cars, bicycles and motorcycles also were increasingly used as of the 1920s, thus increasing choice in people's mobility. More road traffic also implied that travelers needed places to spend the night and eat. The change from caravanserais to guest-houses and hotels is discussed in part 3. These changes in transportation methods did not come alone, for other modern tools of change such as the sewing machine and the typewriter also made their appearance and had a major impact on people's availability and use of time. Finally, the piano made its entry onto the Iranian musical scene, and although not perfectly in tune with the traditional Iranian musical system, it is now as much part of music making in Iran as the tar and santur (part 4 of the book). All these changes and new technologies did not happen overnight or without problems, and slow adoption initially was limited to the upper-class. However, with falling prices and changing needs and policies these new technologies eventually reached a larger public and the idea that they once were 'exotic' and 'out of reach' is now inconceivable to Iranians. The studies in this book provide a new vantage point and understanding of the transfer of modern technology for scholars of the social-economic and cultural history of the Middle East.

Widely regarded in his lifetime as the greatest living authority on all things Iranian, across an enormous range of disciplines, Albert Houtum Schindler lived and worked in Iran from 1868 to 1911. All who either met or corresponded with him came away praising his encyclopaedic knowledge and remarkable insight. A member of numerous learned societies in Europe, he sustained a wide web of intellectual contacts and was insatiably curious. As an employee of the Indo-European Telegraph Department, the Imperial Bank of Persia and the Persian Bank Mining Rights Corporation, he experienced firsthand the ups and downs of Iran's slow but inexorable movement towards modernity. Yet when he died in 1916 his obituaries were frustratingly brief. Private when it came to the details of his personal life, Albert Houtum Schindler gave little away. This book is the first full-scale examination of the life and legacy of an extraordinary witness to the late-Qajar period and the land, people and history of Iran.

In Russian Sources on Iran, 1719-1748, polyglot scholar Willem Floor brings together annotated translations of reports by officials in Russian service that so far have either been used rarely by scholars, or not at all. It includes a detailed account of the mapping of the Caspian Sea by a Russian team from 1719 to 1720; and the Russian occupations of Derbend in 1722, of Baku in 1723; and of Gilan in 1724. There is also a comprehensive report of the locations and characteristics of the various ethnic groups living in Azerbaijan in 1728. As well as two reports by Persian officials about the events that led to the downfall of the Safavid dynasty. Next follows a travelogue that describes the Russian withdrawal from occupied Iranian territory, as well as an itinerary of Prince Golitsin's embassy to the court of Nader Shah in 1732. A Russian consul's report on Reza Qoli Mirza's assassination attempt of Nader Shah and its aftermath is followed by a detailed and very interesting account of Prince Golitsin's second embassy to Iran in 1747. This coincided with Nader Shah's murder, and describes the impact of this event on Gilan. Apart from political information, these original sources stand out for their wealth of information on natural and socio-economic history of the regions visited. This book is a must read for any student of Iranian History.

This comprehensive and richly detailed study by renowned scholar Willem Floor is the culmination of what is known about domestic glass and ceramic production-location, quality, craftsmen-in Iran from 1500 until the end of the Qajar period in 1925. Because of increasing imports, the Qajar government tried to improve domestic glass and ceramic techniques through transfer of technology, (once through direct foreign investment). The reasons for these failed attempts are discussed as well as the development of the import of glass and ceramic products. Over time, there was not only a change in the places of origin of glass and ceramic imports, but also in their volume and composition, which, during the Qajar period, included a large variety of cheap articles for mass consumption. There is an appendix for each chapter giving a market assessment for glass and ceramic production in Iran, written in French by Belgian consultants in 1891. The Belgian assessments offer a detailed chemical analysis of glass and ceramics made in Iran, as well as an inventory of the types of glassware and ceramics made by domestic craftsmen. It concludes with proposals for the establishment of a modern glass and ceramic factory in Iran.This superb body of research will not only be of great interest to Iranian scholars inside and outside the country, but also to everyone interested in the story of glass and ceramics throughout the world.

this is the first of a projected six-volume collection, covering four turbulent decades of Iran's history. The twelve original handwritten notebooks begin in 1926 with Shadman's days as a cleric and end in 1966 shortly before his death. In between is a rich tapestry of accounts of daily events, reflections, observations, accounts of dreams, cultural and political history, anecdotes, and telling details about the country's changing history of manners, all from the astute perspective of Shadman. Seyyed Fakhr al-Din Shadman was born in Tehran in 1907 to a family whose economic comfort came from the inherited wea­lth of the mother, and whose tolerant piety came from the father, a cleric both forbearing and fervent in his religious beliefs. Fakhr al-Din went from a traditional school (maktab) to a high school, on to a teacher's college and finally to the Faculty of Law, where in 1927 he received his law degree. By then he was fluent in Arabic, French, and English. After several years of teaching and tutoring in Iran and working as a journalist and an editor at a leftist publication, and after working in the newly established Ministry of Justice, Shadman left for Europe. He spent seventeen years abroad, mostly in England, working for the Iranian government as its representative in the Anglo-Iranian Oil Com­pany (AIOC). He also continued his education and received two doctoral degrees-one from the University of Paris in 1935 in Law and Political Science, and another in 1939 from the London School of Economics in History.The diaries bring to light not only a detailed account of why the early generation of intellectuals advocating modernity joined the Pahlavi project and how almost all of them were sidelined, but also how Shadman used his diaries for literary experimentation and private self expression. The cont­ours of Shadman's eventful and consequential life are covered in detail in his daily journals.

Iranian women have been writing Persian poetry for over a thousand years, and in the tumult of our contemporary moment, poetry has emerged once again as an outlet with a unique power to move and connect us, to inspire fury, tears, joy, laughter, and surprise. In this bilingual anthology, encompassing both the most progressive and the most regressive eras for women in Iran, Mojdeh Bahar introduces readers to the poems of Iranian women during the past sixty years. Focusing mainly on poets writing today, Song of the Ground Jay engages with a diverse array of Iranian women's voices that includes the full spectrum of aesthetic sensibilities-with varying styles, tones, and themes, painting a dynamic and cohesive portrait of modern Persian poetry by women. For anyone who has wanted to try their hand at a conversation with contemporary Persian poetry by Iranian women but doesn't know where to start, Song of the Ground Jay opens a door and invites you to walk in.

A remarkable woman who lived through extraordinary times, Houri Mostofi was born in Tehran, Iran, in 1919, descended on her mother's side from Iranian royalty and on her father's from a "God-fearing" family of scholars and government administrators. When she was twenty-two, Houri married Mohsen Moghadam, a young man from a merchant family who went on to become a successful businessman, often traveling abroad, while Houri dedicated herself to teaching, charitable public works, and running international women's associations in Tehran. Together, they also raised three children, in whom Houri was keen to instill the same spirit ofindustry and self-discipline she had learned from her own parents.Houri was among the first women to go to university in Iran, working as a teacher for nearly forty years and diligently continuing with her own education in later life, including traveling to the U.S. as a Fulbright Scholar, and, after being forced into exile following the Islamic Revolution of 1979, studying for a PhD at the Sorbonne in Paris. From a privileged social class, with a glamorous, jet-setting lifestyle, Houri was a pioneer, nonetheless, and a feminist for her own time. Through her hard work and frequent acts of bravery-from standing up to sinister intruders to dogged persistence in the face of intransigent officialdom-she made sure that, as a woman, she was never overlooked, never invisible, even when hidden under a dark chador at the Revolutionary Court. It was women like Houri who were the precursors of the young women fighting for equal rights and justice in Iran today.¿The resulting memoir tells the fascinating story of her life, with all its ups and downs, triumphs and tragedies, set against the backdrop of an impending revolution that would topple the world she and her family had always known and turn it upside down.

Persians who travelled to the West during the Safavid and early Qajar period (early 17th-to-early 19th century) have received little attention. This book memorializes them in portraiture and pulls them back from historical obscurity. It brings together twenty-nine images-drawings, paintings, etchings, lithographs and even a silhouette-done in Boston, Geneva, London, Paris, Prague, Saratoga Springs, St. Petersburg, Vienna and Washington DC, between 1601 and 1842. In the days before photography, portraits commemorated their visits to distant capitals. Some of the subjects were members of Persia's élite, some from modest backgrounds, and all were on a mission of one sort or another. Today, the images offer us rare glimpses of the dress, accoutrements and regalia that so distinguished the travelers. Subjects of fascination for both contemporary artists and a public intrigued by all things Persian, the sitters in these works left an indelible mark in the consciousness of Western observers, only a few of whom ever journeyed themselves to the Land of the Lion and the Sun.

Until recent times, Iran regularly had to cope with local or national famines. The various governments, until the second decade of the twentieth century, had neither a policy nor institutional arrangements to deal with grain shortages, artificial or not, and the resulting famines. In severe cases of famine governments might have temporarily intervened in the market, but usually they left care for the hungry to private philanthropy. Invariably, this private effort was inadequate when compared to needs. Although there were earlier incidental efforts, it was only as of 1918 that a beginning was made for more permanent and structural pro-active measures to prevent rather than to combat famine. The creation of the Edareh-ye arzaq or Alimentation Service in Tehran and Tabriz to ensure food security saved thousands of lives in the years that followed. Despite this result, its work is almost totally ignored; there is not even an encyclopedia article about its activities. In this study, Willem Floor discusses the early efforts to combat famine as well as the beginning of a more targeted and structural approach developed by Lambert Molitor in Tabriz during 1917-18 as well as its application in Tehran as of 1918. Whereas in Tabriz, after 1918, the approach was reactive, in Tehran a pro-active program was developed, which as of 1922 became part of the tasks of the Millspaugh mission. During 1926-27 there was even a quasi-national food security program. After Millspaugh's departure in 1927 the food security of Tehran became an entirely Iranian affair, which as of 1935 was transferred from the Alimentation Service to a State company that had a national food security responsibility.

Georgia's Zviad Gamsakhurdia and Iran's Mohammad Mosaddegh were two of the most consequential national leaders of the twentieth century.

Iran's Mohammad Mosaddegh and Georgia's Zviad Gamsakhurdia were two of the most consequential national leaders of the twentieth century. Nicolas Gorjestani examines, in two separate volumes,

This little book contains verse translations by fourteenth-century Persian princess of all twenty three of her elegies for the loss of her child, rendered into English for the first time.

Shafi'i-Kadkani is a contemporary Iranian poet, literary critic, editor, author, and translator born in 1939. His nature poetry, which comprise most of the poems in this book, are harbingers of hope.

The hinterland of Bushehr on the Persian Gulf-Tangestan, Borazjan, Dashti, and other districts-was populated by a disparate and poor people, who were at constant war with each other. It was not only neighbors who fought and preyed on each other, but also close family members, and even fathers and sons. The traditional chiefs were heavily engaged in smuggling, in rustling cattle and sheep, in raiding villages and caravans, and in land grabs. They opposed any interference with their traditional authority and way of life, whether it was by the central or local government or a neighbor. They were not concerned that their peasants were oppressed, but rather that it was government officials who oppressed them, leaving fewer pickings for the chiefs. If they saw an advantage in collaborating with the government they did so, in particular when that was harmful to their neighbors, with whom they often had a blood feud. The rule of the game was that everything could and should be sacrificed for personal gain. The cost to others be damned.After a modernizing government was established in Iran in 1921, it wanted to impose law and order, and bring to heel chiefs, who had been unruly for centuries and only paid taxes under threat of arms. As of 1925, a disarmament campaign tried to collect arms during the winter months and impose the rule of law. Although in 1931 many chiefs were arrested and banished to other parts of Iran, the petty chiefs and rebel bandits resisted at every occasion. To counter the growing anarchy, in 1941 the military allowed all banished chiefs to return to their traditional districts and tried to use them to keep law and order. The returned chiefs then used the army to bolster their own position vis a vis their rivals and to weaken the measure of control that the central government had over their area. Despite the disarmament and pacification drives that the army engaged in, by mid-1940, the Tangestanis, Dashtis and Dashtestanis were still a source of trouble. Nevertheless, the military operations had left their mark on the area, for by 1950, the chiefs in the three regions, although not lacking in influence, were merely landowners.The Rebel Bandits of Tangestan is a deep dive into early-twentieth century history of an oft-neglected region of Iran and the Persian Gulf. It is a fascinating and well-researched account that reveals unknown details that will be rewarding to scholars and general readers alike.

This new paperback edition, now also available as an eBook, coincides with the release of the audio book read by the Iranian-American actress Kathreen Khavari. Abbas Amanat, who edited the book, and wrote its superb introduction and historical biographies, has written a new preface that adds details that have emerged since 1993 about Taj al-Sal

Aplace for the sick (bimarestan) had existed in Iran since the mid-sixth century, but such institutions never developed into real hospitals, except for a few instances during the tenth and eleventh centuries. Thereafter, until the twentieth century, their number was small and declining, and merely served as alms houses (dar al-shafa) for sick and poor pilgrims, which was why they were attached to mosques and religious schools (madrasehs). There was no major change in this situation until the mid-1880s. It was then that changes began to occur through the establishment of dispensaries, and later, hospitals. Four main groups were involved: the government of Iran, the government of (British) India and its affiliates, and American and British missionary organizations. Each had their own disparate policy objectives. Although the first Iranian government hospitals preceded the ones established by American and British missionaries, the services they offered were limited. They did not include surgery, which was the comparative advantage of the foreign hospitals. In addition, the latter offered better trained physicians, nurses, modern medical methods of treatment, and the use of medical instruments and devices. As a result, these Western hospitals had an important impact on the training of Iranian physicians and nurses. They also introduced modern methods of medical treatment, surgery techniques and medicines. Furthermore, they made it more acceptable for Iranian patients to seek treatment in a hospital, an institution not traditionally viewed as a place to heal but rather as a place to die. Despite their increasing role in providing medical care, the urban-based hospitals were too few in number, and not geared to address Irans public health issues. In particular, they could not meet the medical needs of the countrys mainly rural population. Nevertheless, the hard work and sacrifice of the staff of these modern hospitals laid the groundwork for Irans much needed and comprehensive public health infrastructure and health policies. These were further developed in the 1930s and grew in speed and size during the 1950s. This book, together with Willem Floors companion volume, The Beginnings of Modern Medicine in Iran, are essential histories for anyone interested in the inceptions of Irans modern health care system.

Not much has been written about the early beginnings of modern medicine in Iran. With this book, renowned scholar Willem Floor, who has written more than fifty books on Iran’s history and culture, corrects this lacuna. He details the development of the education of modern physicians starting in the 1850s. And highlights the important and influential role of American physicians in helping shape the culture of Iranian hospital care, including making it acceptable to Iranian patients. American missionary hospitals played a crucial role through the founding of the first medical school in 1885 in Urumiyeh. There were also two other medical training programs at American hospitals in Hamadan and Tehran. By 1930, most Iranian physicians trained in Western medicine had been educated either at the American University of Beirut, medical schools attached to American missionary hospitals, or in Europe. In 1915, American physicians also began the first school to train nurses. Later, in 1936, the government of Iran asked American missionary nurses to direct and run the five government schools for nurses. American and British physicians were the first to establish a rigorous ob-gyn program with pre- and post-natal care, including baby clinics to combat the high child mortality rate in Iran. This model was later adopted by all Iranian hospitals. American physicians also introduced the X-ray machine, the hospital laboratory, and other techniques to enhance medical diagnosis and treatment. All these were established through an environment of cooperation, collegiality, and professional cooperation with their Iranian colleagues through seminars, and the creation of medical societies in Mashhad and Tehran. The final chapter tells the history of leprosy in Iran, and the establishment and functioning of the first leprosarium in Mashhad by American missionary physicians in collaboration with the Imam Reza Shrine Foundation. This book will reward those interested in the development of modern medicine in Iran and the role of women in its health care system.