SAMARCANDA

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Samarcanda is the new collection of Pixie group that whispers fairy tales from the heart "Thousand and one nights".

Samarcanda, …why?

Why does Samarcanda smell of spices, of magic, of starry nights and history, of sand and golden reflections; historical crossroads of the Silk Road and glue between East and West, for millennia has been a source of inspiration for poets, writers, musicians and artists.

His fame has traveled the world and still is an important center in the heart of Central Asia. A living witness to the passing of history and peoples, it presents itself in its harmonious contrast in which the modern city, from the great Russian beehives, meets the Middle Ages in the colorful mosaics and in the meticulous bas-reliefs of the three Madrasahs of the Registan.

In the Samarcanda Collection we find the magic of the city, its liveliness, its splendor and the explosion of its uncontrollable energy that pulsates in the veins of the old town.

Samarcanda is a journey where the axis of time takes us back to a past never forgotten, alive in its scents, in the comings and goings of the noisy people, fills the cheerful bazaars and the intricate patterns of the streets.

Samarkand is an enchantment, the Collection evokes the charm of the city, a city that leaves its mark.

The 13 different graphic proposals that characterize the Samarcanda Collection are a tribute to one of the oldest cities in the world, its monuments, that with exciting beauty, embody and emphasize the vibrant soul of the Tajiki tradition.

Samarcanda is a poem whose verses are engraved in the graphics of the Collection,
memory of ancient silks traveling on long caravans of camels and traders through the centuries, accompanied by intense scents of spices.

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designed by Grazia Penazzi

SAMAR

Samar tells an entire culture in one word.

"Samar is one of the many Arabic words full of sensuality: it simply means talking in the night. Talking softly in the night can open the way to incredible sensations for both partners. The Samar achieves perfection on moonlit nights: 'the shadow of the moon' (dhill-al-qamar) is another meaning of Samar. In the shadow of the moon, lovers dissolve into their cosmic origin and become part of the heavenly splendor. In the shadow of the moon, the dialogue between man and woman, difficult as it may seem in broad daylight, becomes possible. Trust between the sexes has more than a chance to flourish when the daytime order, tense to conflict, is diminished. This is the hope that the followers of the Samar seem to cultivate".

(Cit. from "The Harem and the West" by Fatima Mernissi).

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DUNE

Sand, wind, caravans of nomads, fragrant atmosphere of incense, spicy and parched by the sun or arched by the moon in the nights of the East, bring us the sensuality of the Dunes in the desert.
Tiny grains of sand carried by the wind, dust of its own journey that accompanies the wanderer on his incessant journey in existence.

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MADRASA

madrasa màdrasa derivation of darasa «study», is the name given to the school in Muslim countries and with a more restricted meaning to Islamic middle and higher education institutions for the Islamic juridical and religious sciences, which are based in special buildings where students are also housed; These buildings consist of an open courtyard with two or four atrî (called īwān or līwān), among which cells are built; when not joined to the mosque, the "madrasa" almost always had its own minaret, which flanked a very elaborate portal. The oldest madrasah is the Nizamiyya, founded in Baghdad in 1067 by the Seljuk minister Nizam al-Mulk, to spread the teaching of the four Sunni (Orthodox) rites.

The planimetric typology, perhaps taken from that of the house of Khorassan, then passed to characterize also the plant of the Iranian mosque. In more recent times, the madrasah has been modernized by giving itself structures and orders of university type as in the case of the famous one of al-Azhar in Cairo.

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JASMINE

Jasmine (Arabic: الأميرة ياسمين ) is based on the character of Badr al-budūr ("full moon of full moons", or Lunalba in some Italian translations) of the original novel "Aladdin and the wonderful lamp". Daughter of the sultan, she is endowed with great beauty and intelligence. With very long raven hair and huge brown eyes, she falls in love and will marry the protagonist of the story Aladdin, despite the opposition of Jafar and the initial opposition of her father.

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JINN

If angels are born from light and men are born from earth, the Jinn (genes) are from the purest part of fire, that is, from the tongue of energy that does not emit smoke located on the end of the flame. The figure of Jinn, more often under the name of "genius", has been revived several times in the field of cinema and television, as well as in literary works.

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RAHAMAT

Rahmat has different meanings and in general thanksgiving. In particular, in Arab culture, it is thanksgiving to God

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ICHON - QALA

Ichon-Qala, the old town of Khiva

Ichon-Qala, is the oldest part of the old city of Khiva. Entirely surrounded by imposing sand-colored walls, it is a kind of open-air museum: once you enter from any of the four gates to the cardinal points, you can walk in absolute tranquility between a maze of alleys in search of mosques, minarets and imposing portals, entrance to museums, fortresses and medressees. The main road, the Pahlavon Mahmud, connects the western gate with the eastern one, just a few hundred meters long but on the sides of which there are some of the most interesting monuments among which the Kuhna Ark stands out, fortress and ancient residence of the rulers of Khiva, built in the twelfth century and then enlarged during the seventeenth century, the Juma Mosque, inside which you can admire the more than 200 wooden columns supporting the roof, the Medressa and the Minaret of Islom-Hoja (57 meters, the highest of all Uzbekistan), monuments of very recent Islamic art, built in 1910 and the walls, including the Watchtower of Khuna Ark.

According to the myth, it would Shem the son of Noah founded the city.

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SHERAZADE

Scheherazade, from the Persian: "beautiful daughter of the moon," a noble title for the crown princess; in Persian literature: the protagonist and narrator of the Arabic novel "One Thousand and One Nights," Scheherazade.

Thanks to her prodigious inventiveness and refined storytelling skills, Scheherazade saves her head from the executioner's scimitar, finding a way, every night, to captivate her husband and lord, King Sassanid, with her stories, interrupting him at dawn just at the climax. For a thousand and one nights, she manages to postpone the execution until, after nearly three years, the Sassanid monarch spares her life, and the couple begins a true honeymoon. For Scheherazade,
telling stories that capture the king's attention is a matter of life and death. If Sassanid shows little interest or boredom with her tales, she will be handed over to the executioner at dawn. This mortal danger sharpens her imagination and perfects her method, leading her, unconsciously, to discover that all stories, ultimately, are a single story and that the world of fantasy is, like the real world, one, diverse, and unbreakable. To the barbarian who listens to Scheherazade and lets her skill lead him into the labyrinths of a fantasy existence where he will remain imprisoned and happy for a thousand and one nights, that series of tales will teach that, in the violent reality of massacres, hunting parties, and conquests experienced up until that moment, a new reality can be born, made of imagination and words, impalpable and subtle yet seductive like a full moon in the desert or a piece of
wonderful music. When King Sahrighar forgives his wife—or rather, asks her forgiveness and repents of his crimes—he is a being whom fairy tales have transformed into a civilized, sensitive, dreamy being. Scheherazade manages to perform a true miracle.

There is no simpler and more illuminating parable in the history of literature than that of Scheherazade and Saharigar to explain the importance of fantasy in the lives of human beings and the way in which it has helped redeem them from the dark beginnings of their history.

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VIA REALE DI PERSIA

What is known about the route of the Royal Road of Persia has been reconstructed primarily thanks to the writings of Herodotus.
Since the Road follows neither the shortest nor the easiest route to reach the major centers of the Persian Empire, it is believed that some sections, particularly the westernmost ones, were actually built by the Assyrians. However, the modifications and improvements to the roads, which gave them
the appearance we know today, date back to the time of Darius I of Persia.
Herodotus recounts that he traveled the entire Royal Road, and that Persian couriers, on horseback and using the relay method, thanks to the excellent quality of the road, were able to complete the entire journey in nine days, bringing important dispatches or embassies back to the Persian king. It also happened that, in the mountainous areas crossed by the road, the message was shouted from runner to runner, speeding up the
delivery time. The easternmost stretches, those that cross northern Iran, are connected to the famous Silk Road.