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Keshvari Bathhouse, Tehran, Iran

Description

Background on Jewish Political History, Safavid and Qajar Eras:

The Safavid Dynasty (1501-1736) established Shiite Islam as the state sponsored religion under Shah Ismail I (1502-1524), following nine centuries of Sunni rule. This era saw the rise of a powerful clerical hierarchy and the institutionalization of nejasat, or the ritual impurity of non-believers, which aided in intense persecution and numerous restrictions on Persian Jews. Displaying this notion, Shah Ismail II (1576-1577) hesitated to mint coin currency fearing coins would be touched by non-believers. Conveyed on these coins was the Shahada—the exultation of faith by Muslims, which all Safavid subjects would contact.[3]

Belief in ritual uncleanliness and its institutionalization persisted in the Qajar Dynasty (1794-1925). Little changed in the economic situation of Persian Jews in this period.[4] Following Naser al-Din Shah Qajar’s (r. 1848-1896) accession to the shahdom, progressive courtiers and government members aspired to improve non-Muslims’ status. Yet, strong opposition from Shiite clerics, based in confessional religious ideology and legal discrimination, impeded social change. Jews faced collective punishment, arbitrary taxation, economic exclusion from market bazaars, and denial of due process rights.[5]

Nevertheless, during this time, (from 1858 until Persia’s Great Famine of 1871), Persian Jews began seeing some improvements to their livelihoods, in part due to social and financial support from notable European Jews and Jewish organizations under the intervention of Sir Moses Montefiore[6], J.J Benjamin II[7], the Board of Deputies founded by Montefiore, and the Alliance[8] Israelite Universelle (AIU).[9] Prior to 1858, Jews did not have foreign backing like the Chrisitan and Zoroastrian communities in Qajar Persia.[10]

The Qajar Imperial government nevertheless was too weak to prevent anti-Jewish violence, such as massacres in Isfahan and Shiraz in 1888, though Naser al-Din Shah’s second journey to Europe in 1889 laid the groundwork for the establishment of Jewish schools under the control of the Alliance Israelite Universelle (AIU).[11] Under Mozaffar al-Din Shah Qajar (1896-1907), Jews’ status changed ever so slightly, despite the Shah’s professional and tenured relationship with a Jewish court physician. Discriminatory ritual purity and sartorial laws, including the enforcement of distinctive Jewish badges and headgear originating in Safavid times, persisted. In 1886, Jewish populations in Busher were obliged to wear the red Turkish fez hat[12], whereas in Tehran, the dress codes were less stringent but still enforced. This led to stricter enforcement following public outcry over Jews’ use of public fountains.[13]

The Constitutional Revolution (1905-1911) in the late Qajar era initially promised equality for all Persians, regardless of religion, eliminating de jure discrimination from religious and state institutions.[14] Yet, attaining equality was partially mitigated as Jews and other minorities could not elect their own deputies to the Majles parliament, and in parliament, Jews were represented custodially by Muslims. Later, under the newly instituted Pahlavi dynasty (1925-1979), Reza Shah Pahlavi (1925-1940) permitted a Jewish man—Shmuel Hayyim—to be the first Persian Jew to represent all Persian Jews, beyond custodial representation by Muslim appointees, in the Majles.[15]

Setting: Jewish Existence in Tehran: 

In Tehran, the Jewish community lived in Sar-e čāl (Sarchal), a quarter located within the old city walls. Sarchal was located in the capital, overlapped with a network of mosques and was in close proximity to the grand bazaar of Tehran.[16] Jews and Muslims had frequent interactions despite sartorial laws and ideas of ritual impurity.[17]

Located in the southeast corner of old Tehran, now the twelfth district, Sarchal was surrounded by significant landmarks. It is directly west of a neighborhood named Emamzadeh Yahya, north of Tehran’s grand bazaar marketplace, and east of Pamenar bazaar, and south of Masoudieh palace.[18] Sarchal translates to “on top of the pit,” due the area allegedly holding a large, centrally located garbage pit, and the quarter had narrow, maze-like streets and poorly maintained sun-baked clay households.[19]

Sarchal was once a vibrant Jewish enclave, featuring central institutions such as synagogues, public and ritual baths, butcher shops, bakeries, and gymnasia. The “Seven Synagogue Alley,” a narrow passageway situated between Pamenar Street and Siroos Street (Mostafa Khomeini Street), used to be surrounded by seven synagogues behind Sarchal’s main plaza. Now, numerous other Jewish structures no longer exist. However, the Ezra Yaghoub and Mullah Haninah synagogues still stand, along with the Sapir hospital.[20]

Discrimination against Persian Jews, which kept them in the mahalleh, began to diminish after Reza Shah Pahlavi came to power in 1925. He abolished the official categorization of Jews as najes and weakened the political power of the Shiite clergy, ushering in a period of relative religious tolerance during which the Jewish community thrived.[21]

The Jewish communities of Iran, including Sarchal, faced near total exodus after the Iranian Revolution in 1979. The establishment of the Islamic Republic of Iran and ensuing anti-Semitism forced the majority of Jews to flee their homeland.[22]

Street names in Sarchal were changed following the 1979 Islamic Revolution to erase cultural remnants of the Pahlavi Era. For example, Cheragh Bargh Street became Amir Kabir Street, and Siroos (Cyrus) Street was renamed Mostafa Khomeini Street. Despite these changes, the essence of Sarchal’s Jewish life persisted through prominent family surnames such as Dardashti, Torbati and Elghanayan, which once had lived in the enclave.[23]

Social Function of Bathhouses:

Bathhouses held a multifaceted role in Persian society, serving not only as hubs for religious purification, hygiene, and medicinal remedies, but also as vibrant social centers where information and rumors spread.[24]

In Persian society, baths were accessible across classes, albeit with varying frequencies and amenities. The wealthy enjoyed private baths in their homes, whereas the middle and lower classes frequented public bathhouses, which were open to all free of charge, with attendants receiving tips.[25]

Public baths were integral to urban architecture, often adjacent to bazaars, caravansaries, or educational institutions such as madrasas, reflecting their central role in communal life. Endowments from the wealthy often supported these baths, ensuring their upkeep and providing income for staff salaries and maintenance.[26] These establishments were separated by gender, with separate hours for men and women, or different facilities entirely.[27]

Keshvari Bathhouse:

The Keshvari (Keshvariyeh) bathhouse was located in Tehran’s Sarchal Jewish neighborhood. Soleiman Seneh, a prominent community figure in Sarchal, established the bathhouse in 1947. It was renowned for its harmonious blend of Western and Eastern architectural influences. Located on Mostafa Khomeini Street, formerly known as Siroos Street, the interior of the bathhouse featured green marble floors and walls adorned with intricate plasterwork and mirror-work, creating an atmosphere of grandeur.[28] Skylights and colored windows illuminated the space naturally, enhancing its aesthetic appeal. 

Functionally, the bathhouse catered to communal and private bathing needs. It housed two spacious public baths, each accommodating forty to fifty people, along with eight private baths with European-style dressing rooms.[29] It is unknown what the eight private baths were used for, however, these baths did have shower capabilities. This dual-purpose design reflected its role for social interaction and personal relaxation for the Jewish community of Sarchal. 

The Keshvari bathhouse is unique as it preserved Persian bathing customs while integrating modern amenities. 

Following Soleiman Seneh’s passing in 1980, the bathhouse underwent restoration efforts under the Tehran Jewish Committee. Presently, the Keshvari bathhouse remains a protected cultural site under the Cultural Heritage Organization of Iran, though the bathhouse officially ceased operations in 2010.[30]

Photos are Available Here: 

https://www.7dorim.com/en/pictures/keshvaiyeh-traditional-public-bathhouse/

https://www.zamancollective.com/all-posts/the-forgotten-history-of-sarchal

 

Contributions by Anoushiravan A.

Tehran, Iran