Journal of Quranic and Social Studies

&nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; Balochistan has been one of the ancient regions of subcontinent in terms of cultural development. Here the birth of culture had been with the dawn of Neolithic Revolution in Bolan Pass at Mehrgarh around 7000 BCE. Balochistan has gone through cultural developments for thousands of years and it has seen several cultures.&nbsp; Balochistan is a gateway of many civilizations and it has witnessed several expeditions and migrations. Archaeology, in this respect, has played a vital role to sort out the ancient cultures and civilizations to the picture of the people. &nbsp;This study is mainly focused on the Zoroastrian Monuments and remains, found in areas like Makran, Kharan, Rakhani, Kohalu, Bharkan and Quetta. The Zoroastrian remains in Balochistan, which have been unearthed, show to the rest of the world that the Zoroastrian Religion existed in Balochistan and the followers of this religion are still present to the day. However, this study will be based on the remains of the Zoroastrianism scattered throughout province

Khan, Jahanzeb

Shabir, Imran

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Zoroastrian Monuments in Balochistan 
Jahanzeb Khan 
Assistant Professor, Area Study Center, University of Balochistan, Quetta. 
Imran Shabir 
Lecturer, Archaeology Dpt. University of Balochistan, Quetta. 
Abstract:  
Balochistan has been one of the ancient regions of subcontinent in terms of cultural 
development. Here the birth of culture had been with the dawn of Neolithic Revolution in 
Bolan Pass at Mehrgarh around 7000 BCE. Balochistan has gone through cultural 
developments for thousands of years and it has seen several cultures.  Balochistan is a 
gateway of many civilizations and it has witnessed several expeditions and migrations. 
Archaeology, in this respect, has played a vital role to sort out the ancient cultures and 
civilizations to the picture of the people.  This study is mainly focused on the Zoroastrian 
Monuments and remains, found in areas like Makran, Kharan, Rakhani, Kohalu, Bharkan 
and Quetta. The Zoroastrian remains in Balochistan, which have been unearthed, show to 
the rest of the world that the Zoroastrian Religion existed in Balochistan and the followers 
of this religion are still present to the day. However, this study will be based on the remains 
of the Zoroastrianism scattered throughout province.  
Keywords: Zoroastrian, Balochistan, cultural, development, expeditions 
 
 
 JQSS Vol: 01, Issue: 01, Jan-June-2021 
www.jqss.org 
Page:76-88 
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Introduction to the ‘Good Religion’ of Zoroastrianism 
Zoroastrianism is called the ‘Good Religion’ owing to its emphasis on 
goodness and righteousness in thought and behavior like many other religions as 
that of Buddhism, Jainism and Islam. Zoroastrianism is among one of the oldest 
religions of the world; it arose in Ancient Persia about thirty-five hundred years 
ago. At that time the prophet Zarathustra, Zoroaster as Greeks called him, started 
teaching his message. Zarathushtra, considered to be a priest of existing Iranian 
religion of his time, is considered to be of highly original thinker and a bold 
reformer. His teachings may seem straightforward today, but in his time they were 
truly revolutionary (Hartz 2008). Furthermore, Zarathustra rejected many of the 
beliefs and practices of the existing religions. In a time of many gods, he preached 
about one great and supreme God, Ahura Mazda. In a time when most of the 
people were of the view that worship consisted mainly of elaborate rituals to 
satisfy angry deities, he preached a religion of personal ethics in which people’s 
actions and activities were more important than that of the ritual and sacrifice. The 
preaching and teaching of Zarathustra laid the foundation of one of the most 
influential and long-lasting religions of the world. His message is preserved in the 
Avesta, the Zoroastrian scripture (Hart 2008). 
Towers of Silence 
One the important features of Zoroastrian religion, is thought of that of the 
Tower of Silence. The process of cremation or burial practice is conducted in a 
typical architectural feature made by the Zoroastrians called Tower of Silence. This 
is of true value while conducting a cremation course of deceased by the 
Zoroastrians. Zoroastrianism generally perceives death as a transitory triumph of 
evil on good wisdom—running into the body, owing to the cadaver evil spirit that 
defiles all that it interacts with.     
The epidermis of a dead body are so impure which can contaminate 
everything; in this respect, an arrangement of principles ought be made with a 
specific end goal to discard the dead body as securely as would be possible—as 
the common components of earth, air and water are consecrated. Similarly, the 
bodies were not to be tossed upon the water or entombed. 
Cremation was prohibited, as fire is the direct-purest-transmission of the 
holiness (Boyce 1979). In this way, a sort of intricate custom was produced in 
which the body remains would be left for flying creatures of prey as final 
demonstration of philanthropy. Like an act of humanism—with no class or color 
differences, the division of class and riches vanished, for all expired would be dealt 
equally (Boyce 1979).  
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A sort of legitimate structural typology was designed specifically 
determined for burial ritual—they transported in the desert by nasellars 
(traditionally Zoroastrian pallbearers), the assemblages of the deceased were then 
carted onto sandstone, disallowing slopes, to be in the eventual disposed which is 
arranged on round and hollow developments called Towers of Silence. A Tower 
of Silence, or Dakhmeh, is a typical structure lying on the highest point of a slope, 
comprising of concentric sections encompassing a focal pit. The bodies are 
organized onto four concentric rings: men, furthest, than ladies and kids.  
Regardless of the fact that the birds of prey required not exactly one hour to leave 
nothing but bones. the remaining parts of the dead were left blanching on the 
upper circles no less than a year prior to the nasellars could come and push the 
skeletons onto the basic ossuary pit. Going through sand and coal channels, the 
fragmented bones were in the long run washed away in the ocean (Mistree 1982).   
 
Courtesy: http://socks-studio.com/2012/02/09/towers-of-silence-zoroastrian-architectures-
for-the-ritual-of-death/ (Accessed 08/12/2014). 
      
 
 
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Zoroastrian Presence in Balochistan 
 The current study, however, focuses on the Zoroastrian Monuments in 
Balochistan. By keeping in view the geographical setup of Balochistan, it could be 
generally assumed that Zoroastrian presence is possible in Balochistan. It could be 
assumed with view of the fact that the land of Balochistan shares its borders with 
Iran and Afghanistan. In its western part, the areas connecting the Pakistani 
Balochistan and the Irani Sistan-o-Balochistan, it could be quite pertinent to note 
the Zoroastrian presence. The Parsee people of Zoroastrian are regarded to be 
found in the areas what is now known as Iran (Persia). Similarly, important is the 
fact that the archaeologist and researchers have unearthed the Zoroastrian remains 
in the areas of Turbat (Kech-Makran), it is very near to the Irani Balochistan; the 
areas of Punjgoor it also connects with Iranian Boarders of Sarawan whereas the 
Zoroastrian presence in District Kharan is quite problematic. A Tomb is found in 
District Kharan, seems to be a Muslim Tomb but the presence of several skeletons 
and bones and their burial systems resemble with that of the Zoroastrian ones 
(Hasan 1990). Particularly, there are several remains of Zoroastrian Monuments 
which evidently show the Zoroastrian presence in Pakistani Province of 
Balochistan. Not only the archaeological remains and monuments signify their 
existence but the Zoroastrian community living in some of the particular areas is 
evident to their existence. On the contrary, the matching boundaries of Irani and 
Pakistani Balochistan could be another factor of their presence. The Pakistani 
Balochistan shares its borders, in west, in Kech-Makran, Pujngoor and Kharan, 
with Iran; Iran is the place where the The ‘Good Religion’ of Zoroastrianism 
originated and the people migrated settled in Pakistani Balochistan.  
The Zoroastrian presences in various places of Balochistan are discussed 
here. 
Turbat (Kech-Makran) 
Turbat being very near to Iran has witnessed Zoroastrian remains in it 
westerns parts. Cairns made of stones and muds have been noticed. The treasure 
hunters, in search of treasure, attempted to destroy these structures so as to find 
something new or some sort of treasure in these stone structures but could not find 
anything special which could be of their worth and value (Hasan 1990).  Several 
stories are there regarding these structures and remains; one of them is mentioned 
in District Gazetteer which illustrates that during the time of Prophet David, so as 
to run away from the constant recurring of famines people committed suicide by 
entombing themselves in these small cairns; these cairns are locally called Dambs 
or Dambis. Moreover, these cairns currently are not found. They have been 
bulldozed or destroyed and new hutments and houses have been encroached. The 
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account of Alexander through Balochistan has also given about the customs of the 
people who lived here then by Arrianus and Diodorus are quite revealing. It 
appears that in 326 B.C. the pains of Lasbella and their interior country was 
occupied by “Oritions” whose dialect and dress differed from rest of the Indians. 
Their customs regarding the disposal of the dead was unique. The bodies of the 
dead were carried out by their relatives who stripped themselves naked and 
carried spears. They placed the dead bodies on the mountain slopes of the thickets. 
They removed the clothing of the dead to be preyed by wild beasts. It is quite 
pertinent from the above facts that their costumes resembled with that of the 
Iranian Tribes and are also resemblances of Zoroastrian practices (Hasan 1990). 
Furthermore, the Karezes in the Turbat (Kech-Makran) are many in number. 
These also show some sort of resemblances with that of the Zoroastrian presence 
in the area. In the Zoroastrian belief, water and earth are regarded to be sacred or 
they of worth. The Karezes also show some sort of resemblances with that of the 
Tower of Silence of the Zoroastrian Religion. A person name Ashfaq from Quetta 
is regarded to be of Zoroastrian belief stated that the Karezes in Kech are built by 
their forefathers. From the above information it could be articulated that 
Zoroastrians existed in Turbat City of Kech-Makran.   
Kohalu and Bharakan: 
The presence of Zoroastrians in Kahalu and Bharkan areas, have been 
noticed by Brigadier (Rtd) M. Usman Hasan during his travel between these two 
areas. Small cairns have been observed. They are regarded to be very old and 
appeared to have been made with stones and lined with mud plaster. Locals of the 
area are of the view that these old ruins that fantastic tales are famous among them. 
It is said that a large number of “Kafila” was destructed during the reign of 
Mahmood of Ghazni (Hasan 1990). 
Tower of Silence in Rakhani 
The stone platforms which are 100 in number are located 40 miles away from 
Rakhani on Rakhani Beakker Road (Fig 1). These platforms are about 7 ft. high, 6 
ft. long and 5 ft. 9 inches wide (Fig 2) (Kakar 1990). They have been built by placing 
slabs of stones one over the other. The exact purpose of these platforms could not 
be determined, but judging from the masonry that these queer platforms probably 
be the “The Tower of Silence” of the Zoroastrians. Many of these platforms are 
partly destroyed owing to the rock having crumbled away, a sign of the long 
period that must have elapsed since they were used for burial practices. On these 
platforms the fire-worshippers used to out their dead bodies for probably hawks, 
Zoroastrian Monuments in Balochistan 
81 
 
crows and other to feed upon. The bones left over thrown into a well dug for this 
purpose. In Iran the structures of the Tower of Silence is different. They build 
separate towers for men, women and children; however, no deposit of the bones 
in this area was found (Kakar 1990). 
Fig 1: Zoroastrian Tower of Silence 
 
Courtesy: (Kakar 1990). 
Fig 2: Zoroastrian Tower of Silence 
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Courtesy: (Kakar 1990). 
Kharan  
 Kharan, the dome of the Mausolea Tomb, built of burnt bricks, is akin to 
ordinary Iranian tombs in shape i.e. a square chamber surmounted by a dome. 
There are numerous gimbals found scattered in the district.  
Another set of remarkable archaeological remains are the “Gabarbands” or 
Zoroastrian Dambis, which are found in considerable number at Raskoh, Gorr and 
Siahan Ranges. They bear evidence of different physical conditions than those 
prevalent today (Kharan 2011).  
The present inhabitants of Kharan attribute the construction of Gabarbands 
to the fire worshippers. These dams are terraced fields and legend says that the 
inhabitants who built them brought all the soil in bags, which they carried on their 
backs from the desert in the south. These Gabarbands were built to contain the 
rainwater in the terraced plots and the deposition of fertile alluvium on the 
otherwise rocky soil. This wonderful old system is also seen at Quetta, Kalat and 
Karachi highway. The great archeological explorer Sir Aurel Stein has described 
the Gabarbands as master-pieces for conservation and utilization of rain or snow 
water (Kharan 2011). 
Zoroastrian Monuments in Balochistan 
83 
 
However, the Tomb found in Kharan seems to be a Muslims Tombs but it 
appears from the burial remains that there might also lived the Zoroastrian People 
or it could be a changing pattern of their faith. (Fig 3, 4 and 5). 
Fig 3: Tomb in Kharan 
 
Courtesy: Zoroastrianism in Balochistan/Who Built This Structure In Pakistan  - 
General Images & Media Forum - Pakistani Defence Forum.htm (Accessed 
5/12/2014). 
 
 
 
 
 
 
 
 
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Fig 4: Burials  
 
 
Fig 5: Closer view of the Tomb in Kharan 
 
 
Zoroastrian Monuments in Balochistan 
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Zoroastrian Graves in Quetta Valley: the changing pattern of burials. 
It is very interesting to note here that the Zoroastrian practices have changed 
with passage of the time and they vary from area to area. The burial graves found 
in Quetta Valley are quite appealing be noticed. The Zoroastrians in Quetta use 
graveyard to bury their dead bodies. Mr. Rizwan, a Zoroastrian from Quetta, said 
that they engrave their dead bodies. He knows this fact ever since he was alive. 
However, these graves represent some sort of changing patterns in their burial 
systems. It could be that because they live with Muslims or the majority of the 
people they live with are Muslims that could be the reason why they have also 
changed their burial system with view of cultural diffusion. (Fig 6, 7 and 8).  
Fig 6: Zoroastrian Graves of Quetta Valley: 
 
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Courtesy Manzoor Ahmed 
Fig 7: 
 
Fig 8: 
 
Courtesy Manzoor Ahmed  
 
Zoroastrian Monuments in Balochistan 
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Conclusion 
It could be assumed with view of the fact that the land of Balochistan shares 
its borders with Iran and Afghanistan. In its western part, the areas connecting the 
Pakistani Balochistan and the Irani Sistan-o-Balochistan, it could be quite pertinent 
to note the presence of Zoroastrian presence. The Parsee people of Zoroastrian are 
regarded to be found in the areas what is now known as Iran (Persia). Similarly, 
important is the fact that the archaeologist and researchers have unearthed the 
Zoroastrian remains in the areas of Turbat (Kech-Makran), it is very near to the 
Irani Balochistan; the areas of Punjgoor, also connect with Iranian Boarders of 
Sarawan whereas the Zoroastrian presence in District Kharan is quite problematic. 
A Tomb is found in District Kharan, seems to be a Muslim Tomb but the presence 
of several skeletons and bones and their burial systems resemble with that of the 
Zoroastrian ones. 
There is no doubt that Balochistan has been an ancient cradle of Zoroastrian 
civilization and religion. The several remains, burial structures and the Tower of 
Silence of the Zoroastrian Religion present in various areas of Balochistan are the 
salient features that have revealed Zoroastrian presence in Balochistan.   
Keeping in consideration the above aspects of a case study of 
Zoroastrianism; Balochistan is considered to be significant in the field of 
Archaeology. There is a great potential for more researches and excavations in 
various parts of Balochistan. This study, however, may draw the attention of the 
archaeologists and researches to conduct more extensive studies in order to bring 
to light the archaeology of Balohistan to the world and to propose more researches 
in the regions of the South Asia’s ancient settlement—Mehrgarh. 
 
 
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