The Bahá’í Gardens in Haifa and ‘Akko, together with the buildings found in them,
represent both the historical memory and the contemporary heart of the
worldwide Bahá’í community.
Herein lies the “outstanding universal value” that was recently recognized by
UNESCO in its decision to add these sites to the list of World Heritage to be
preserved for future generations.
The Gardens
In the architectural analysis of these sites, great importance is given to the gardens, which contribute no less than the structures to the unique character of the properties. Indeed, in these sites, the gardens have several essential functions:
· The gardens serve as a medium to insulate the buildings and certain outdoor spaces of particular importance from the noise and frenetic activity of the surroundings, which are mainly urban. The same insulating effect could he achieved by a structure, such as a high wall, but gardening is softer and less divisive. The quiet atmosphere of the protected inner spaces creates a sense of calm serenity which is conducive to contemplation, prayer and spiritual gatherings, without any feeling of being confined or cloistered.
· The gardens also constitute the way to approach places which are considered sacred. As such, they contribute to the spiritual experience, transforming a simple path into a process that enables the pilgrim to prepare him or herself to enter the holy place. In most cases, the gardens allow the visitor to choose among different routes, and some offer the option of circling around the sacred spot without necessarily entering it, an act which has its own spiritual significance.
· Finally, the gardens are the fabric that connects the different buildings located in them. While the structures are built in different styles based on the period of construction and their usage, the gardens have a unique and clear planning language, both within each garden and among the different gardens.
The gardens designed by the Bahá’ís have common characteristics: interplay of light and shade; usage of water elements and geometrical shapes like circles and eight-pointed stars that repeat themselves; symmetrical designs yielding to asymmetrical elements out of respect for nature or history: and juxtaposition of very intensive areas and extensive areas, often with a gradual merging that softens boundary lines within the garden and at the perimeter of the site, creating a transition area or buffer which promotes harmony between the site and its surroundings.
Many of these common elements can be traced to the Persian influences which are visible in all the gardens.
· The origin of Persian gardens may date back as far as 4000 BCE; the presence of water grew increasingly important. This trend manifested itself in garden design with greater emphasis placed on fountains and ponds in gardens.
· Sunlight and its effects were an important factor of structural design in Persian gardens. Textures and shapes were specifically chosen by architects to harness the light.
· Shade is also very important in the garden, without which it could not be a usable area. Trees and trellises are used to create resting areas for gathering and seclusion that are especially needed in the Persian summer heat. (Khonsari et al, 1998)
· The Persian style often attempts to integrate that which is “indoors” with the “outdoors”. This is often achieved through the connection of a surrounding garden, with an inner courtyard. (Newton, 1979)
The Connection between the architecture and the historical development of the Bahá’í Faith
In the beginning, the Bahá’í religion sprang from Islam, and Bahá’u’lláh’s affinity to the culture from which he was exiled is clearly seen. With the detachment of the Bahá’í religion from Islam and its evolution into an independent world religion, it was exposed to other cultures and assimilated architectural elements from the East and the West. This development can be traced in both the gardens and the buildings, as the strong Islamic and Persian influences found in the early properties become combined with elements from other cultures in the more recent buildings and gardens.
For example, the Persian elements are dominant in the Ridván Garden, which was the first to be developed by the Bahá’ís. The gardens at Bahji are mixed gardens, essentially Persian but with neo-classic elements, such as marble pillars and ornamental urns, local flora, such as olive, citrus and pomegranate trees, and exotic elements such as cactus gardens and bonsai trees. In the terraced gardens in Haifa, which are the newest, the diversity and the influence of Western elements are even stronger, and one can see neo-classic steps, elements of English gardens and widespread usage of local flora.
Likewise, the first structures that were purchased by the Bahá’ís in Acre were typical Ottoman buildings with a strong affinity to Persian architecture. The first structures built by the Bahá’ís in Haifa (the Shrine of the Báb and the buildings in the Persian Quarter) adopted local Oriental architecture, a choice which reflects practical considerations while manifesting a degree of detachment from the Persian sources. In the final stage, the choice of an international neo-classical style integrating diverse elements, including some signs of fidelity to Oriental roots, reflect the independence of the religion and its worldwide spread.
The Bahá’í gardens in both Haifa and ‘Akko are designed according to a hierarchical principle involving intensive treatment of relatively small areas at the heart of the site, where a colorful effect is achieved with small but strategically placed beds of seasonal flowers, complimented with eye-catching cactus gardens. The intensively treated areas are surrounded by informal plantings featuring drought-tolerant species such as echium, rosemary and oleander, as well as yucca, almond, olive, cypress and pine trees. Once established, these plantings require minimal maintenance and very little water. They, in turn, blend into areas which are kept in a natural state to host populations of birds, insects and animals that will help maintain the ecological balance of the site.
Every year, more than 75% of the lawn in the ‘Akko gardens is turned under in the summer months. In years of severe water shortage, some of these areas are covered with mulch and left unplanted all year to achieve additional water savings. Likewise, large areas of the Haifa gardens are covered with rye grass in the winter and dried out during the summer. Since the sloping surfaces of the gardens in Haifa must be planted year-round to prevent erosion, extensive use is made of ivy and other ground-covers that require less water than lawn.
The irrigation systems installed in the Bahá’í gardens are considered among the most advanced in the world. At the hub of the system is a computer that operates hundreds of valves to direct water through a complex network of polyethylene tubing so that each type of plant receives the amount it needs at the right time, according to the atmospheric conditions. To achieve this, the irrigation scheduler uses meteorological data from a special weather forecast issued by the Technion to project the evapo-transpiration rate, a major indicator of the amount of water that will be needed by the vegetation.
Design Features of the Terraced Gardens on Mount Carmel
The number of terraces is eighteen, like the first followers of the Báb, whom He called the “Letters of the Living”. In Arabic, as in Hebrew, the word for “life” is hai and the numerical value of its letters is eighteen.
We used only local stone quarried in the Galilee. Part of the work was executed in Italy, by computerized equipment that does not exist in Israel. It seems that the first time that stone was exported from Israel to Italy!
In order to cover the 225 meters from the bottom to the top with minimal usage of structures and walls, we hollowed into the mountain instead of building out from it. The unique view creates a dramatic merging of sea, mountain and sky. For me, the eighteen terraces are rungs in a ladder leading to the spiritual meeting with the shrine, and signify, for pilgrims, the ascension of the spirit to Heaven. These are not only gardens for beauty – they are gardens for the spirit.
