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Tour de silence
Tower-Of-Silence Une tour du silence est une structure circulaire surélevée utilisée par les zoroastriens pour l'exposition des morts, en particulier pour les oiseaux charognards aux fins de l'excarnation.
Navid AminAghaee
23118
Tour de silence
Tour de silence
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Tour de silence

Navid AminAghaee
Navid AminAghaee
Producteur de contenu
Oh Cup-bearer, set my glass afire with the light of wine!

Oh Cup-bearer, set my glass afire with the light of wine!

Hafez
Sunlight fell upon the wall; the wall received a borrowed splendor. Why set your heart on a piece of earth, O simple one? Seek out the source which shines forever.

Sunlight fell upon the wall; the wall received a borrowed splendor. Why set your heart on a piece of earth, O simple one? Seek out the source which shines forever.

Rumi
If you find the mirror of the heart dull, the rust has not been cleared from its face.

If you find the mirror of the heart dull, the rust has not been cleared from its face.

Rumi
Your task is not to seek for love, but merely to seek and find all the barriers within yourself that you have built against it.

Your task is not to seek for love, but merely to seek and find all the barriers within yourself that you have built against it.

Rumi
Everyone has been made for some particular work, and the desire for that work has been put in every heart.

Everyone has been made for some particular work, and the desire for that work has been put in every heart.

Rumi
Don't be surprised at Fortune's turns and twists: That wheel has spun a thousand yarns before.

Don't be surprised at Fortune's turns and twists: That wheel has spun a thousand yarns before.

Hafez
Beauty surrounds us, but usually we need to be walking in a garden to know it.

Beauty surrounds us, but usually we need to be walking in a garden to know it.

Rumi
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Tour de silence

A Tower of Silence is a circular, raised structure used by Zoroastrians for exposure of the dead, particularly to scavenging birds for the purposes of excarnation. In the Iranian Zoroastrian tradition, the towers were built atop hills or low mountains in desert locations distant from population centers. In the early twentieth century, the Iranian Zoroastrians gradually discontinued their use and began to favour burial or cremation. The decision to change the system was accelerated by three considerations: The first problem arose with the establishment of the Dar ul-Funun medical school. Since Islam considers unnecessary dissection of corpses as a form of mutilation, thus forbidding it, there were no corpses for study available through official channels. The towers were repeatedly broken into, much to the dismay and humiliation of the Zoroastrian community. Secondly, while the towers had originally been built away from population centers, the growth of the towns led to the towers now being within city limits. Finally, many of the Zoroastrians themselves found the system outdated. Following long negotiations between the anjuman societies of Yazd, Kerman, and Tehran, the latter gained a majority and established a cemetery some 10 km from Tehran at Ghassr-e Firouzeh (Firouzeh's Palace). The graves were lined with rocks and plastered with cement to prevent direct contact with the earth. In Yazd and Kerman, in addition to cemeteries, orthodox Zoroastrians continued to maintain a tower until the 1970s when ritual exposure was prohibited by law.

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