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Index
In
the name of the Master of
intelligence....................................4
The
king of the kings melts the university of medicine................5
Mankind,
an unknown creature..................................................5
Chance
or
God!..........................................................................6
The
fight of the good and the
evil!..............................................7
AVESTA and the three great
monks...........................................9
First
Declaration of the human right.........................................9
Plato,pythagore
and AVESTA...................................................13
The Persian new
year...............................................................14
Eastern and
sizdahbedar..........................................................15
All
saints’day............................................................................16
The
Definition of the word
Aria................................................16
The
exposition of 7000 years of Iranian art in Paris................22
Roman Greshman grand archaeologist and French
researcher in
Iran!......................................................................................24
The
Iranian plateau, First grounds of our the sphere..............26
The
Iranian plateau, historical Introduction............................27
The
Pre-history.........................................................................27
Persia,
the physical configuration of Iran................................32
The cave man, Persian civilisation and Europe under
the
glacier.......................................................................................38
The first sedentary of the plain
500 years before Jesus-Christ.........40
Iran’s
Prehistoric civilisation at the 4th millennium before J-C.......44
Mitra and
Mitracisme.....................................….……………....51
The
Pre-history of Mithra I Etymologies..................................53
II. Mitra
vedic...........................................................................55
III Mithra
avestic......................................................................57
Invention
of the
bank.................................................................59
Which Arab world? More likely Arabic speaking
countries....................................................................................60
A taste of Persian literature!
Saadi..........................................63
A selection of "the Garden of the roses” by
Saadi"..................63
Hafez
(Hafiz).............................................................................73
Friendship.................................................................................74
Tears.........................................................................................74
The Dervish
(darvish)...............................................................75
The good
test.............................................................................75
The guard of the
veil.................................................................76
Omar Khayyam,
great mathematician......................................76
The qatrains
of Omar Khayyam................................................77
Mowlana Djalâl-od
Dîn Rumi (1207-1273)............................84
The story of a king who fell in love with a slave and
bought her......89
Tourism.....................................................................................90
Kerman......................................................................................90
The province of
Kerman............................................................91
Places and historical monuments at
Kerman...........................93
Pars
(province).........................................................................93
The Province of
Ispahan...........................................................95
Abyaneh.....................................................................................97
The province of
Yazd................................................................99
Guilan.....................................................................................102
Farfahar..................................................................................104
The latest discovery at
Jiroft...................................................107
A “before” and an “after”
Jiroft............................................108
The civilisation was not born where we thought it
was!........109
A new look on the origins of the oriental civilisation............110
In the name of the Master of intelligence
In the name of the Master of intelligence, beyond whose the thought
cannot go, of the Master of glory, the Master of the world, the Master
of fortune, the Master of Saturn and of the rotation of the spheres,
which lit the moon and morning, and the sun; who is higher than any
name, than any sign, than any idea, which painted stars with firmament.
Wise is here, the place where it is advisable to speak about the value
of intelligence. Speak and draws from your reason what you know, so that
you hear that which nourishes. Intelligence is the largest of all the
gifts of God, and to celebrate it is the best of actions. Intelligence
is the guide in life, it delights the soul, and it is your help in this
world and the other. The reason is the source of your joys and your
sorrows, your profits and your losses. If it’s obscure, the man with
the shinning soul cannot know the assent any more. Thus speaks a
virtuous and intelligent old man, words whose the wise one is nourished
from: " Whoever obey not to the reason, will tear itself by its
actions; the wise men call it foolish, and they hold it for foreigner ". It is by intelligence that you
have of the value in this world and other and that whose reason is
broken falls into slavery. The reason is the eye of the guardian soul,
and if you reflect, you must see that, without the eyes of the soul, you
could not control this world. Understand that the reason is the first
thing created. It is the guard of soul; it is toit due to action of
graces, which you must return to him by the language, the eyes and the
ears. (FERDOWSI)
The king of the kings melts the university of medicine
Cyrus, king of the kings, king of Egypt from top to bottom, when I was
in its kingdom, I was ordered to go to Egypt to build in the capital a
Faculty of Medicine and I gather any thing necessary to make function
this faculty in Egypt.
I have gone to Egypt and I have done what the king of the kings ordered
and prepared all the books and laboratories and invited the youth of
Egypt to learn medicine, under the monitoring of qualified professors.
Cyrus, king of the kings, knew well the value of medicine and it thus
hoped to save the life of the patients in Egypt.
Adrien brought this text back of Egypt towards Rome and it is currently
in the museum of the Vatican.
Mankind, an unknown creature
Until
now, Mankind remains unknown because nobody has been able to give
complete information about this creature. What is he? Who is he? What
does he do? Why is he here and how did he appear in this world? As many
questions to which no philosopher, no scientist nor prophet has known to
give the answer.
the Man is a creator who, during thousands of years, created many
civilizations. Today, it arrived at a point where we can regard him as
God of the Earth. All progress of the data processing and nuclear
technologies, created and discovered by him, advances more quickly than
human being...
Mankind , with all the existing powers, remains all the same unable to
solve certain problems which occur in the world of every day. The
problems of unemployment, poverty, the homeless people, bankruptcy of
large international or national companies and them be sacred and
sizeable that the politicians, the charged cultural ones. Abandon, show
that man of great quality can fall from top to land to the very low.
While a group of human beings encounters all these problems, other lives
in peace without big troubles and many who improved the civilisation and
progress of today.
Chance or God!
Man, since always, sought a person or a fact that would justify or
condemn the evil and the good which exist in this world. It is then, for
this reason that the Gods were created and that prophets appeared among
people.
Today, without any doubt, in many laic companies, the chance replaces
God. However, nobody can dispute the fact that today, with all the
problems that Man encounters, that he is attracted by metaphysics.
Indeed, each time he feels lonely, poor, incompetent in front of the
difficulties, the dangers, it seeks a force, which could help. It is at
this time, that society couldn’t do a thing, man turns to metaphysics
or tends to self-destruction. And with the fanatic, whatever his racial
or religious membership to appear at this precise moment, if leaders or
chieftain existed or well organised movements, those could collect all
these people in their country and profit of them blindly.
For all these reasons, we can justify the presence of an ideology or
simply one universal thought and which answers certain questions that is
asked, even in the laic companies: Who are the humans? Does God exist?
How to explain one?
One of the oldest thoughts than we can regard as the mother of all the
religions and world philosophies is derived from AVESTA. AVESTA is the
oldest Persian thought, old of 7000 years old.
The fight of the good and the evil!
ZARATUSTRA, one of the prophets of these thoughts and, before him,
MITRA, are most known in Western writing. AVESTA was composed of one
hundred twenty books lavishing a great number of advice, philosophical,
existential explanations and legal on the basis of civilised society,
based on reason.
This thought has not ever been regarded as a divine and unchangeable
thought. According to AVESTA, the divine and satanic powers were opposed
to each other continuously, a war considered as the fight between good
and evil. AVESTA said to the human beings to fight the evil in three
ways: by a good thought, a fine word and a good deed.
To continue the fight, it was necessary to fight the evil of Satan in
order to create a good man. Indeed, the danger represented by Satan
persisted since at each moment a good man could be transformed into a
bad man.
In the thought AVESTA, indefinite evil or the quite perfect never did
exist, just like the perfect man which can never exist.
Inside mankind, the light and obscurity, present at the same time in
him. All depends on the moment when one is active on the other.
But Mankind is a creature so little known that we can never know
precisely its propensity to make the good or the evil.
Something good can immediately become bad and vice versa.
Concerning this duality of Mankind, it exists since always a reasonable
thought which knew how to conquer the whole world but, after the
appearance of the monotheists religions: the reason and the duality of
AVESTA left their place to God, at the same time something, of nice, in
love and someone friendly and something which tortures the men, carry
them out towards the devil or Satan as soon as they sin! This God who
tortures by his traps and carries out towards hell cannot be a righteous
God. Even if it is that which created Satan in order to divert people
towards the evil to fill hell, it can only be a Master of game, amusing
itself with a scenario like a scenario writer or a director of cinema.
AVESTA speaks about two completely independent powers:
- One that represents the good, likes only the good and creates only the
good, its name is Ahoura-mazda (the scientist and the powerful one).
This erudite and powerful God has never needed approval of this militia
nor of its prophets since it knows any thing before it occurs.
-The other one represents the evil and names AHRIMAN (SATAN). It makes
only the evil the torture and exists everywhere. It always lives by the
side of God, has the same power as him but with negative parts while God
has it with positive parts.
Consequently, inside the Man the two powers clashes, which they should
always be in war: the good and evil, the light and obscurity. Part of
the human beings created the paradise on ground and other sends human
beings in hell .At any
place of the universe; we are everyday witness of the hell and heaven
created by mankind and not by god or the devil.
AVESTA
and the three great monks
For the Jews: the
Impression and influence of Persians on the three great monotheists
religions are anchored in history. For example, for the Jews, as we can
read it in the Torah, the Persian king named Cyrus released the Jews of
Babel and is thus regarded as Christ, it is -with-statement the saviour
of the Jews. It is Cyrus himself, which wrote, for the first time, the
Declaration of the human rights, four thousand years ago:
First Declaration of the human right
The
edict of Cyrus: "Me, Kouroch (Cyrus), king of the world,
king of Tintyr (Babylon), king of Sumer and Akkad, king of the four
religions , when I peacefully entered Tintyr, I will bring the throne to
the power of the princes with triumph and gaiety. Marduk (God of
Babyloniens) inclined towards me the noble hearts of the brave
Babylonians men, because I was each day attentive to its worship. My
many troops circulated in Babylon in all quietude. I did not authorise
whomever to exert terrorism on the ground of Sumer and Akkad. I did not
lose of sight the needs of the city and all his sanctuaries in order to
provide for their well-being. I liberated the citizens of Babylon of any
degrading yoke. I restored their dilapidated residences; I put an end to
their miseries from the city of Suse,Assur, , Agadé and Echnuma, to
those of Zamban, Meurnu and DER, until the
soil of Guti and at the Holy Cities located beyond the Tiger, I
returned to the gods their places and installed them inside durable
residences. I gathered all the inhabitants and restored their residences
to them. From the will of Marduk, the grand-god, I do not authorise gods
of Sumer and Akkad to live in peace in their delightful stay. In
Christianity: as it is stated in the Bible, they are the envoys of the
Persian king who designate Jesus like the prophet: Jesus having
incipient in Bethlehem in Judaea, at the time of king Hérode, here are
the magi of Orient (messengers of the Persian king) arrived to Jerusalem
and said: Where is the king of the Jews who has just been born? Because
we saw his star in the East , and we came for loving and adoring him.
King Hérode, having learned that, was disturbed, and all Jerusalem with
him. He assembled all the principal priests and the scribes of the
people and he gathered the information that they provided him of the
where about of the incipient of the Christ. They said to him: In
Bethlehem in Judaea; because this is what was written by the prophet:
And you, Bethlehem, ground of Juda, you are not certainly not the least
between the principal towns of Juda because of you will appear a leader
who will feed Israel, my people. Then Hérode called in secrecy the magi
(Persians), and found out with precaution how long the star has been
shinning. Then, he sent them to Bethlehem, while saying: Go, and take
exact information on the little child, when you have found him, let me
know it too. Soon after having heard the king, they left. And here it is
the star that they, had seen in the East (Iran) went in front of them
arrived above the place where the little child was settled, it stopped.
When they saw the stars, they were seized of a very great joy. They
(Iranians) entered the house, saw the little child with Marie, her
mother and bowed down to him and adored him: then they opened the little
their treasures and offered to him gold, essence and myrrh. Then,
divinely informed in dream not to go back towards Hérode, they regained
their country by another way .to Joseph and says as: Rise, take the
little child and his mother, flee to Egypt, and remain there
until...(GOSPEL, MATHIEU 2)
In this evangelic part of the text, we note that for the first time,
they are the Iranians are the ones who designated Jesus like a prophet
and the Saviour of the Jews of the colonisation of the Romans. During
several years, there was a great conflict between Persia and the Romans.
Each one tried to weaken its adversary by means. The Iranians, knowing
that the Jews waited for the apparition of a saviour, worked out a
scenario on Christ and, as we have seen in the evangelic text, even paid
Joseph and Marie for them to take their children and bring them back
towards Egypt. At that time, Egypt was colonised by Persians. We can
find the trace of Jesus in India and Iran where he remained there for
more than 20 years before returning to his natal town. He had learned
several sciences from the era, such as mathematics, philosophy,
medicine, etc. (In Egypt, Iran and India). At this time, epilepsy
existed in Palestine (or in Israel) and they buried many people who fell
on the ground because of this disease. There was also the
conjunctivitis, which made people blind whereas these diseases were not
yet known by peasants of that time. Even if the Romans who colonised
Palestine recognised these diseases, they did not make any effort to
cure it, in the villages and the cities where the Jews were the
majority, to look after these poor people. Jesus, who had learned
medicine in Iran, as soon as he arrived, created a group of faithful
taught them part of his knowledge and started to save the patients.
Undoubtedly, if Persians helped Jesus since his childhood, to lead the
Jews to the revolt against the Romans but, after several years, the
Revolution of Jesus arrived even near Rome and we can even notice it
today that these are not the Jews which became Christian but
Europeans!!! In Islam: King Cyrus (indicated in the bible as the saviour
of the Jews) governed 128 countries of his time, like it is said in the
Bible. Among these countries, there was the Saudi Arabia of today and
Egypt. At the time when its troop wanted to cross the Red Sea to go
towards Egypt, they created a temple in the Mecca, which we name today
Kaaba, and named it the house of Mars (Atéchgâh). This temple, which
was the place of fire during several years, was a sacred place for the
Iranians. After they were forced to leave Egypt, they have even
abandoned Mecca by leaving some representatives to control in Yemen.
Kaaba (located in the town of Mecca in Saudi Arabia) after the
abandonment of the Iranians remained always a sacred place managed by
several families and Arab tribes. Of course, this temple was destroyed
several times and remade. But its aspect today, is almost the same as
Atachgah (place of fire). There are always some of them in Iran,
including one in Persepolis, today, named Kaaba of Zaratustra. And as I
have written in the book "the SECRECIES OF ISLAM", part of the
koran are poems in Persian style and certain verses of koran are the
translation of the Gasses of AVESTA.
PLATO, PYTHAGORE AND AVESTA.
AVESTA,
the rational thought of the Man of Orient, existed already more than
7000 years ago. Mitra the first quoted it then, later, Zaratustra 1st.
It was joined together and recorded in 120 books. Of 120 books, there
remains only a small part because of the considerable number of them
that were burned at the time of the attacks and invasion, which Persia
had to face, during the thousands of years of their existence. The many
forces and political powers and ideological which attacked Persia
destroyed during thousands of years undoubtedly used to their benefit
the 120 books of AVESTA by translating them into their own language. It
was the same case for the Greeks when they conquered Persia, after the
invasion of Alexander the great and of the Moslems. Many historians’
thinks that Plato knew AVESTA well and he had borrowed from this thought
most of its ideas. Pythagore also knew AVESTA. In his book on the
voyages, we learn that he had met Zaratustra. Its ideas about fire
showed to the historians that Pythagore knew AVESTA well.
IRAN
7000 YEARS OF CIVILIZATION year 7026 (= 2004) ARIENE MITRAIQUE
The
Persians had THEIR OWN CALENDAR SINCE MORE THAN 7000 YEARS
This
calendar sank in forgetfulness, and isolated of history of its people
after the apogee of Islam in Iran. Since 1993, thanks to our research
and our work, the Persian calendar , old of 7000 year old, has once more
been used in the whole
world.
The PERSIAN NEW YEAR
Persian
New Year’s day (NOWROOZ) starts, since thousands of years, as from the
first day of spring, that is to say the 20 or 21 of march of each year.
During this day, all the family gathers around the table which is
prepared since the previous year and which includes 7 articles starting
with "HS" (Shin) like Sharab (wine), Shekar (sugar), Sham
(candle), Shabnam (flower), Shahnameh (letter of the kings), Shirini
(pastry makings) and Shamshir (sword) which represents the force and the
power. After invasion of the Moslems in Iran, Sin (S) replaced Shin (HS)
because the wine (Sharab) was prohibited by Islam and, instead of
Sharab, one chose Serké (vinegar). Around this table, figure 7 was
always sacred for the Persians and these articles were the articles of
nature, the beauty, the life, the force and the power. Many traditional
Persian festivals were borrowed by other civilizations and religions.
For example, December 21, which is the day of the birth of MITRA, first
Persian prophet, has always been a national festival for 7000 years.
With a few days of shift, it was carried to December 25 and was called
"the day of the birth of Christ".
Eastern and sizdahbedar
The
13th day of spring, was and is the day when Persians left their city to
attend the great picnic apart from their City. The Jews borrow this
festival the day of their exit from Egypt, under the name of the
"Festival of PESSAH". The Christians - with always a few days
of shift - celebrate the "Festivals of PAQUE". The name is a
Persian term, which means, "clean". The "fish of
April" has also existed for 7000 years in the history of Persia. It
begins with a joke from MITRA towards its people. The "Santa
Claus" was originally AMOUNOWROUZ, which came the first day from
spring, with its white beard and its red coat and its bonnet for giving
gifts to the children. No doubt each people hold his calendar and his
history. The Egyptian people, the Jewish people (currently in his 578ème
year), the Christian people (currently in his 1999ème year), the
Freemasons (today in year 5999) and the Persian, today in 7021
ALL SAINTS' DAY
Except
the festivals of New Year's day, and eastern, there are the festivals of
All Saints' day, festivals of the return of spirit towards the ground
which have more than 7000 years for the Persians. In this day, the
celebration of Farah-Vashi (All Saints' day), people dress all in white,
dance and listen to music while protesting: "Let us accommodate the
spirits with cheerfulness"
The Definition of the word
Aria
ARIA,
it is a word; it is a name on which there is a lot to say about. ARIA,
is the name of a population but unfortunately, some time ago, a criminal
had misused the meaning of this word. In recent contemporary history,
there were debates, arguments around this word but undoubtedly,
everyone, all the scientists who know a little history, knows well the
synonym of this word. That which Hitler wanted to obtain from this word,
had nothing to do with million of people who are of the Aryan origin. He
even did not know what the word ARIA meant. And today, fortunately,
everyone knows it. That is why you see everywhere the word ARIA or ARIAN
being used in Europe, in the United States or in the Persian countries
or even in Israel!! In Israel, when you check the yellow pages of any
city of Israel, you see everywhere the word ARIA or ARIAN, and also in
Europe and everywhere else. The people who are wise, intelligent, the
scientists know that this word, which is misused by some people, would
not be a reason to not use it definitively and eternally!! Like the word
"Islam" or "Christianity" or other words. For
example, at the medieval times, we know well how many massacres were
carried out in the name of Christ, who had already died who was no more
among us since already several hundreds of years. But we killed people
by his name. And his name always remained healthy and sizeable and
nobody has said ‘since we killed in the name of Christ we will draw
aside the name of the Christ from the dictionary’. Or in Islam
history, since always, there were many wars, many massacres in the name
of Islam. The day when the Prophet of Islam died, its 2nd caliph starts
to attack the other countries and until today, whether it is Khomeiny or
Ben Laden or Saddam Hossein. We see how some can use the word
"Islam"!! Then when Ben Laden kills in the name of Islam, then
we should say that it is the word Islam that is not good? Then it is
necessary to be afraid of the word Islam and we must draw aside the word
Islam?? NO!!! It is for that reason, that the word ARIAN also, or ARIA
was misused once in contemporary history by Hitler. But afterwards,
everyone found out about the meaning of the word ARIA. To start with,
ARIA comes from the word "AYR", which means" free
people". "ARIEN" mean country, free people. And there is
the word ARMAN, ARMENIAN and IRAN and IRANIAN also which comes from the
word AYR and ARIA or ARIAN...Therefore, IRAN, means "the country of
Ariens" and "Aryan", means free people!! But, if we look
in the dictionary, the synonym of the word ARIA, especially in the
Persian dictionary, since if you want to find the origin of each word,
it is necessary to check in their language, and to seek in their
language of origin. Therefore ARIA was part of a population, which lived
in the ancient Persian plateau, already 7000 years ago before Jesus
Christ, which was between Tadjikistan and the Iran of today and part of
India.... For 9000 years, even more, part of these Arien people have
started to emigrate towards the India of today, and then they went down
to the Persian Gulf and a great part of them went down towards Greece,
Europe and especially Germany. This means that the grand father of the
Iranian, of the Persian countries and of the Indians of India and the
Greeks, the Romans and most of the countries of Europe of today and
America are of the Arien origin.
Therefore there are several languages, which were made because of the
geographical shift that these people had since always. It is for that
reason that among Ariens, among Iranian or Ariens who are dispatched
they are people of orient, of India and America. Except the Indians of
America, of course, we could find the languages of Avesta, Sanskrit, the
Pahlavi language, the Persian language, the Greek language, the Latin
language, the Germanic language, the Slavic language and the Gallic
language. And of course, there are also many dialects... that is all we
could find as synonyms of the word ARIA in the Persian dictionary, in
three or four dictionary, we made researches on three or four
dictionaries and found the same thing. A great error that Hitler had
made, he claimed that the Jews did not have arien origin. This is not
true. One of my books, which is called the AIIN AVESTA, (written in
Persian). It explains that after the following research made, that the
Jews are also of Arien origin. Since they went down from the Caspian
Sea, which means that most of the Jewish origins went down from the
Caspian Sea whereas this sea was always in the Persian plateau .on the
other side, we should not forget the garden of Adam, in the ancient
legacy, and the Torah, they speak about that: the garden of Adam, that
is in Persia, close to the Persian Gulf at the South, where the tomb of
Daniel is currently found. The word "Adam" and "Eva"
are avestaïc Persian words which is the 1st and oldest
Persian language and Adam and Eve came from this language. Therefore
since already three or four years, there was an Israeli academic who
declared, confirmed that the garden of Adam was in Persia!! That means
that the Jews are also of Arien origin. It is necessary to know, that
when we talk about ARIA or ARIEN, we do not talk about a race, we talk
about a culture, of a civilisation of people with several colours, it is
with saying, this is not a unique populace but it is a population with
several colours since the Persian plateau like the actual Iran or the
countries which speaks Persian today, this is not only Iran which speaks
Persian, there are other countries which speaks Persian like
Afghanistan, part of India, of Pakistan, the totality of Tadjikistan and
part of countries like Ghzaghistan, Ouzbékistan, Turkménistan,
Gorigestan, Azerbaïdjan or Arménistan, these people too speak Persian
and are of arien origin. When we mention Afghanistan, Pakistan,
Tadjikistan, they are Persian words since "stan" with the
"Afghan" name means "Afghanistan",
"tadjik" therefore when we say "Tadjikistan",
"stan" means province. Then when we say
"Tadjikistan" it means the province of Tadjiks, Afghanistan,
is the province of Afghan. At the era when before the separation of the
geographical chart and indicated, the totality was a large country with
several cultures but the same origin. Why several colours? Because in
these countries, you have almost four different seasons, which means
that in the Iran of today we have blond hair and white skin people, and
we have bronzed skin and brown hair people as well. For example, in the
north of Iran, there is not much sun around the Caspian Sea people are
rather white. In the south of Iran, towards the Persian Gulf where there
is much sun, people are bronzed skin, and in the middle of Iran towards
the Loutt desert, you will find bronzed skin people, it has a lot of sun
there. In the mountains of Kurdistan or others parts of Persia you will
find people which are whiter by skin and which have blond hair. We can
see the same thing with Tadjikistan or several other provinces of
ancient Persia.
It is for this reason that all these colours, all these special and
geographical situation brought back several accents, several cultures
all of this is in connection with the geographical and natural situation
it had compared to the strong or weak presence of the sun in the cities
or the provinces of the large Persian countries and the large Ariens
countries. The Persian was one of the Arien tribes, called
“Pars”,"parsha", "partha" but Arien, it is for
that "Arien" is not only one race. "Aria" is a
majority of several populations with several resembling cultures and
civilisations and each one has its different dialect. And today, each
one of them has its language. It is for that reason when we speak of
Aria; it is of the culture, different civilisation, a mosaic of several
civilisations, cultures and habits and of human traditions. And it is
for that reason that the Armenians, the tadjiks, Afghan, the Persians,
the Jews, Europeans, the Greeks, emigrated American entered this great
culture and Arien civilisation And Ireland is the country of the Arien
province We had made a research, but currently this is not the right
time to say it!! For example in all the European languages we found many
Persian words. Why? Because that all these languages, come from the
Sanskrit language which are of the same origin. I will give you only one
example so you can see it by ourselves: For example, in the French
language, only in the figures of 1 to 10, you will see they resemble
much. In Persian, when we say 1 we say "yek". When 2 is
pronounced, we say "two", it is exactly the same thing. 3, we
say "seh". 4 we say "tchar". The Most interesting of
them is the 5, we says "pange", if we replace "p" by
"C" that resembles already very much. 6 in French, in Persian
It is pronounced "shish". 7 It is pronounced,
"haft". 8 in Persian, is pronounced "hasht". There
is a "H" when eight is said but it does not pronounced. The
Most significant one is nine. 9 in Persian is pronounced
"noh". And 10 is pronounced "dah". You see!! It
completely resembles. Even Today, whereas we are in 3rd millennium, when
there are a word or a name which comes from another country, Iran or an
Arab country, we cannot pronounce it well. Just like many words or names
.For example the Prophet of Islam,"Mohammad", but when we say
it in french, we pronounce it "Mohammed"
or "Mahomet". Ben Laden, for example, we say Bin Laden, Or
Khomeiny. Or Hossein, we say hussein!! Therefore from several thousands
of years, the people which emigrated of the Persian plateau towards
Europe, their shish becomes six, "hasht" becomes
"eight" and so on. But there are many things, which still
resemble to each other in the Germanic language. In this language, you
find many Persian words. For example we have a province in Persia, which
is Kerman. And there is a great researcher and Persian historian, whom I
greet; He is Master Fereidoun Joneidi, which currently lives in Iran and
which made several dozen of books on Ariens history. He even is a grand
international academic and an important personality. He stated that the
German are the people who emigrated of the Kerman province in Iran,
because in Iran we have the Kerman province ". And he also
mentioned that the Spanish people emigrated from Ispahan, which is a
rather known city in Iran. This grand professor believes that the
Spanish are the emigrants of Ispahan, and the Gaelic French have
emigrated from "Gilan" which is a large province by the side
of the Caspian Sea. Thus you see my dear friends, life is beautiful, we
are all of the same origin. Our first atom was one. After a great
explosion of this atom, we were dispatched everywhere in the world. But
we are all of the same origin. My dear friends, this is what ARIA means.
The exposition of 7000 years
of Iranian art in Paris
In 1961, a great exposition of 7000 years of art in
Iran was organised at the grand palace of Paris. Charles de Gaulle,
Andre Malraux and Mohammad Reza Shah sent each one a message for the
opening of this exposure. A book was published after this exposure with
several articles and photographs of the exposed objects. Dr. I Behnam,
professor of archaeology at the university of Teheran and technical
adviser of the archaeology Museum had written some words concerning this
exhibition: "After the great discoveries of the Renaissance and
following archaeological research which was made during last centuries,
we adopted the opinion that the Greek civilisation was at the origin of
human progress. Studying, increasingly deepened by the scientists and
the archaeologists, of the Egyptian discoveries, showed thereafter that
the age of ancient Greece was indebted mainly with the Egyptian
civilisation with which it had made quite front contact at the
traditional era, either by sea, or by intermediaries of Minor Asia. OF
others discovery showed beside that of the Egyptian Empire, empires such
as that of the Hittites and of the Mittaniens, had played a rather
significant role in the destiny of the human civilisation.
The Last research in various areas of Iran, especially in the
surroundings of the Rézaieh Lake and height, which borders the Caspian
Sea, showed that well before the Greeks, a very developed civilisation
existed already within the borders of this sea. A very great number of
artefacts were found in these areas, and the technical ability with
which they are decorated, shows that their population had a very
advanced culture, and it had close relationship with the Mesopotamia
civilisations. It is to make known the very significant role that
Eastern civilisation, and more especially Iranian civilisation, played
in human progress, that we authorised and, in spite of great
difficulties, obtained to lend the most invaluable and most remarkable
parts of our museum to this great exposure of Paris which will have to
reinforce the cultural links who always linked Iran and France. This
great demonstration will make it possible to appreciate the value of our
old civilisation to all those which will have the occasion to visit this
Exposure "
Roman Greshman grand archaeologist and French researcher in Iran!
R.Greshman is a grand
archaeologist and French researcher, with whom the Iranian history is
indebted of great discoveries on its civilisation. In a small article,
he explains us and gives us a diagram of several exposures organised
since 1931 in London until 1961 in Paris: "exactly 30 years ago
from that which opened in London, in 1931, a great exposure of Iranian
art. This was the year where the Iranian Plateau knew the beginning of
its archaeological research. Admittedly, the French Delegation in Persia
counted at that time more third of century of scientific activity but
all her effort, or almost, was related to the site of Suse and the
elamite civilisation whose centre was in the plain of south-west Iran,
It is-with-statement, geographically speaking, in the prolongation of
the Mesopotamia plain. Besides some monuments in ruins were known since
always, of the historical times, achéménides, parthes or sassanides,
which raised and drew by Flandrin and Coste, already in 1840, the past
of the Plateau itself remained " terra incognita" from the
archaeological point of view. This explains the composition of the
London Exposition where, on fourteen rooms, less than two were devoted
to the pre-Islamic Iran.
Four years later, in 1935, Exposition of Iranian Art organised in
Leningrad for the 3rd International congress of Iranian Art, made it
possible the erudite world to know the splendid richness of Hermitage,
mainly consisted arts of "Iran Exterior", scythe, sarmate,
Siberian, to which a single unit of money, sassanide was added. An
exposure of Persian art was organised in Cairo in 1935 under the
auspices of the Company of the Friends of Art: it grouped nearly eight
hundred parts and, in addition to a bilingual catalogue, in French and
Arabic. An album of seventy two boards preserves the memory of the most
beautiful Persian artefacts .The Following exposition, that of Paris in
1938, at the National Library, organised by M.Georges Salles, was
devoted to the objects preserved in the Museums of France and the French
private collections. It covered only sassanide era and especially
Islamic, with the richness of the National Library in manuscripts and
miniatures which for the first time were presented to the public. The
Arab museum of Cairo made it known by a more modest demonstration, in
year 1947, ceramics parts found in Kachan, a few months before the
publication, which Bahrami devoted to him. Rene Grousset adopted a
broader formula when it organised in 1948 an exposure of Iranian art to
the Cernuschi museum. At the base of this one were a hundred of
artefacts sent to Teheran by the order of Its Imperial Majesty, the Shah
of Iran. A rather small place was reserved for the antiquated times. Two
years later, in 1950, the museum of Teheran carried out an exposure to
New York and Boston, by presenting once more, more of a hundred of
artefacts considered as the most representative of the historical times.
Finally on a more extended level, was conceived by professor Tucci, the
Exposition that we saw in Rome in 1956. The essential was consisted of
the sending of, always generous by it, of the museum of Teheran, parts
of various times and, for the first time, the organisers succeeded in
giving a broad idea of the bronze age of Luristan. In the foreword of
the Iranian catalogue of Exposition of art at the National Library in
Paris, in 1938, Paul Pelliot wrote: The moment has not been just to
carried out the project that we had conceived of a great exposure of
the"Iranian art " in the broad sense, sedentary and wandering,
taken at all its ages, at his place and those it influenced ". Our
ambition is to try to achieve the unrealisable for a quarter of century
for the great missing Master. The Exposition that we present at the
public carries for title: "Seven Thousand Years of art in
Iran". In fact, anxious to give the visitor the most complete idea
of arts of the Iranian Plate, It is by the objects of the 5th millennium
before our era that we begin"
The Iranian plateau, First
grounds of our the sphere
Certain historians
confirm that the first grounds of our sphere having emerged from water
were located in a region called in the past era Mesopotamia (old
Persia), as well as of others historians located them in Africa or in
Americas. This justifies perhaps certain resemblance in the old rites
and roots of dialects of these three continents. Roman Greshman, of
which we quote here an extract of the writings concerning the Iranian
plate, is part of the archaeologists and historians who confirm these
theses:
The Iranian
plateau, historical Introduction
"The
archaeological research which was continued on the Plate, by several
nations, and France initially, allows us to illustrated the Iranian
development of art since the 5th millennium before J-C until 19th
century, without a solution for continuity. Each era is thus represented
here, perhaps of an unequal way according to the ampler of our
documentation. However, which we sought to underline, is the deep cut in
the civilisation and arts of the Plateau, which starts to appear from,
and of the fact, of the arrival of the Iranian elements who gave their
name to this Plateau.
The Pre-history
The
Mèdes and the Persians, followed by their nearest relatives the Cimmériens
and Scythes, penetrated by successive waves in Iran, by radically
changing the aspects of the human life. The great parcelling out of the
country was to support the Iranian riders: we can suppose that by
entering with the services of many local heads and chieftain, these
mercenaries, that they favoured from of a small field, and who, in
return, were to provide troops made up of their men, replaced little by
little the same heads or chieftain that they use to serve. A slow
substitution had to occur during centuries, which reached in an unequal
way the various parts of the Plateau. What followed had consequences of
cardinal importance for the economic and social life as well as for arts
of the Plate, at the first centuries of the 1st millennium before J-c.
It produced something similar to that knew Italy when that of the cities
replaced the culture of the country «Villanova» after the arrival of
Etrusques. Gradually occurred in Iran, the transformation of the
prehistoric villages whose cultivated art did not exceed, or hardly, the
painted pottery, in boroughs or fortified cities, and the passage of the
agricultural life and countrywoman in "oikos" under authority
of a chieftain or a prince. On artificial terraces surrounded by cities
built on low ground, the houses of those risen; It is the era where they
starts to use more and more of iron, which stimulates a powerful effort
from the workshops of the metallurgists; finally, the horse, certainly
known before but never on such a large quantity, because of its breeding
by these people, that were nomad not long ago, provides to those a new
force which allows them a rapid and deep domination on the conquered
land. At that time also the realisation of great work of irrigation
started. Ecbatane, modern Hamadan, the capital of Mèdes, was founded at
the end of the 8th century before J-C It is also during the second
quarter of the 1st millennium before our era which was born, according
to the Soviet scientists, the three great arts centres of the Iranians
of central Asia: Samarkand, Merv and Balkh. We have admitted as well
that It is for this time as the date of the composition of Gathas, where
the oldest part of AVESTA, the sacred book of the Iranians. What do
these nomads bring on which they have become the undeniable Masters of
the Plateau, in the field of art Rider-warriors and hunters which passed
their life in the animalistic ambience, those who raised and those who
drove out, It is the image of the animal it is snuff above all in the
cultivated arts. Animalistic
art, such as we know it since the beginning of Iranian arts themselves,
such it remained at the posterior times: sometimes one works on a ground
mud by giving him the form a bird or of a horse; sometimes it is
decorated of one head or of protome of an animal; this one climbs on an
axe out of bronze, decorated by a sword, covered on its body of the
harnessing elements. The "zoomorphe junction ", or animal
ornament by a part of another animal, which constitutes to the
characteristic of arts of the nomads of the Eurasia steppes, such as we
knows it in the Scythes of Russia of the south or at their parents of
the valleys of Siberia of the south, which flourish at the pre historic
era in the mède art and will remain sensitive in the posterior artistic
events of Iran. Very significant for new born civilisation from the new
comers were their contacts with the countries of old Orient, with higher
cultures than those of the pre-Iranian inhabitants of the Plateau. It
was found that the Iranians became the immediate neighbours of Elam, of
Babylonia, of Assyrie and Urartu, powers with which they had probably
entered in very close connection, in particular with the last one of
them, of which they even had to undergo their sovereignty at the
beginning. Let us recall
that It is to the 8th century before our era that the Greeks started to
base their colonies on the southern and south-eastern edges of the Black
Sea area close to Transcaucasie towards which Urartu succeeded in
extending its domination and perhaps even earlier, their counters on the
borders of the Eastern Mediterranean. These two factors escaped to us
until the day when the witnesses of the exchanges between Iran
pre-history and the Greeks of 7th and 8th century before our era,
appeared on the islands of those. However, as attracted as they were by
the Western world, the Iranians never broke their connections or bonds,
with the driving world of the Eurasia steppes, the areas which they came
from and where still remained the people to which they were connected,
carrying the cultures they had themselves at one time. Five rooms of our
Exposure are devoted to this period Iranian pre-history of art, which
covers the broad period of the first four centuries of the 1st
millennium before J-c. This is not only the richness of the acquired
collections which justifies importance of their presentation but also,
and especially the fact that we are judicious to recognise in the
achievements of this time the bases of posterior arts which we will know
under the historical dynasties. Because, It is due to the rhyton pre-mède
which will derive the gold achéménide rhyton, exposed in the room
where one can admire arts of the first world empire: It is the sword of
Amlach or of Luristan which announces the golden sword of gold of the
King of the Kings (exposed in the same room), and It is a bronze of
Luristan with two protomés of animals which gave birth to the idea so
largely used by the achéménides architects when they designed the
capitals of the palates in the form of double protomés of bulls, of
lions or of scratch. The historical executives contributed continuously
to the formation of the first Iranian State. Just like the Israelites
tribes, under the pressure of Philistines, chose SAÜL and the royalty,
the Mèdes, which followed by the occupations of their country by
Assyriens, or of the pressure exerted by Urartu, choose the same way
while entrusting their destiny to Deiocès and to its descent. At the
end of the 8th century before our era, the Mèdes formed a kingdom (C
712-550) to which will succeed that of the Persians which will be
founded by Cyrus the great. Two political tribes were presented in front
of Cyrus, this remarkable leader of Man, this strategist with the
powerful talent. In the Occident, it is the possession of the
Mediterranean coast, this minor Asia where, at the border of the rich
Lydie, the Greeks held the maritime bases. On the side of Orient, it is
the assurance of the need of safety. By the creation of a great
organised State which absorbed part of the old cultures, the borders of
the civilised world were moved back far towards East, to the borders of
Oxus (Amou-Daria) and Yaxarte (Syr-Daria), from where they continued to
be driven to the people and the tribes of " the external Iran
". Syrus devoted his life to the tracking of these two goals and
sacrificed it to the second. Few kings left the memory of a similar rise
to that which haloed Syrus. Great captain, leader of Man, he was
favoured by the fate which filled in him. Generous and benevolent, he
never thought of running in the same mould of
the conquered countries and had the wisdom not to change the
pillars of tradition of each kingdom which were connected to his crown.
Everywhere he introduced himself as a successor national kings.
Alexander was not the first to adopt a similar policy; He just had to
follow the example of cyrus to be acclaimed by its new subjects. This
new breath passed on the world, driving out the cries of the cutthroat
victims, extinguishing the fires of the destroyed cities and releasing
the nations reduced to slavery. The Persian named him
"Father"; The Helens saw in him as a "Master" and a
"legislator", and the Jews, a "Oint".
Persia, the PHYSICAL CONFIGURATION OF Iran.
The
Iranian Plateau is a triangle situated between two depressions, the
Persian Gulf in the South and the Caspian Sea in North. Like a bridge
thrown between central Asia and former Asia, it forms a headland, which
connects the steppes of interior Asia to the plates of Minor Asia and,
beyond this one, with Europe. This situation explains the historical
role, which the Plate during millennia of history of humanity had to
play. Mountains, which rise around depression central, desert today, and
which is the bottom of a desiccated sea delimit this triangle. The
western mountains or Zagros stretches to the north-west to South-east,
on more than 1000 km from length and 200 of width, a high chain of 1000
to 1700 meters, with multiple parallel folds which hide valleys long
from 50 to 100 kilometres and broad from 10 to 20. Below the pastures of
the high parts of these mountains, the remainder of forest, formerly
dense, of oaks, walnut trees, of oaks, wild amandiers and of pistachio
trees. Still at a low level, in the high valleys, the vine, the fig tree
and the pomegranate grows; the culture there is very developed: corn,
barley, poppy, cotton, tobacco. The heat of summer of the low valleys
forces the man that are in charge of the breeding of the goats, sheep
and horses to go up towards the high mountain pastures. Also a strong
part of the population carries out a nomad life, which is imposed to him
by nature and the climate. In the central part of Zagros, a projection
is detached which moves towards west of the plain of Mesopotamia and
which causes the curve of the Tiger which, in this part of its course,
approaches Euphrate. This projection in the shape of a cleaver is like a
threat suspended by the mountain above the plain. And, in fact, It is
from there that left, at the second millennium before J-C, the invasion
of Kassites which lived the actual Luristan and which dominated
Babylonia during more than five centuries. The septentrional part of the
triangle is marked by the chain of Elbourz, with its peak of Demavend
exceeding 5600 meters, and which borders the South of the Caspian Sea by
merging its curve. It is a high and a narrow barrier, which separates
the coastal band, with its luxuriant vegetation, of the centre of the
desert areas. At its end, Elbourz reached the Iranian Azerbaïdjan whose
centre is occupied by the lake of Urmia, area whose population is the
densest of Iran and in the rich valleys where they cultivates the corn,
the millet, cotton, rice, the tobacco, the ricinus, the melons. Called
" medic isthmus ", Azerbaïdjan, by the roads of the
Northwest, the North and the Northeast, which leads us to it, is a
country of penetration of easy to reach. This province, one of the two
"wounds" of mountainous armature of Iran, saw coming, during
history, and installed themselves in the valleys staged around the lake,
the Mèdes and the Persians, the Kurds, the Mongols, Turco-Tatars.
There, were born the dynasties of the mède and of the Persians. There
too, in front of this entry door of Iran, and during centuries, the
Persian empire assembled the guard, barring the road with the multiple
invasions which happened, through the Caucasus, on the steppes of Russia
of the South, by raising there work of fortifications which remain still
upright. A mixture of races, a hard but healthy climate, a fertile
ground, worked out a hard-working and energetic racial type, which
contributed largely to the development and the prosperity of this Old
Iranian province. At the East, the chain of Elbourz form mountains of
Khorassan, not very high and of an easy passage, with a valleys of great
fertility where grew corn, ore, rice, cotton, the vine, the poppy. This
attic of Iran, by its geographical configuration, constitutes the second
"door" of penetration on the plate. There by, flowed a lot of
invaders coming from the Eurasia plains, which cover thousands of
kilometres in North, at the west and to the east. Just like Azerbaïdjan,
the khorassan is a "crossroads" of people and it encountered
the raids of Turcomans until the end of the 19th century. The valley of
Atrek and the plain of Gorgan, between the Caspian Sea and the mountain,
are natural oases of migration towards Iran where sassanides king
raised, to defend oneself, a long brick wall of several kilometres, of
which still remain the vestiges. In this area of Iran of the Northeast
were born several dynasties: those of the Arsacides, the Safavides, and
the Kadjars. Lastly, to the mountains of edge the chain of the South
belongs, called the chain of Makran, which is a bored line of two
passages, one towards Bender-Abbas, formerly a very prosperous dock on
the Gulf of Oman, the other towards East, Beloutchistan and Quetta. In
the central part of the Plate that two interior chains cross, is spread
the great depression of the desert, driest of the world, which is
divided into Dacht and Kevir with North and the Dacht of Lute in the
South. The first part is a succession of basins of mud and of salt where
nothing grows and where no one lives there. By places, around these
hollows, where the ground has a less content salt, living is possible
and one can meet true oases there. Lute, on the other hand, is an
entirely desiccated basin, and the rare explorers who had courage to
traverse this inhospitable desert, affirm that large deserts of central
Asia, such as those of the Gobi, appear to be fertile areas compared to
them
Thus, the life on the Plateau could develop only in the valleys of the
large chains which form the circumference of it, or in the oases. But it
also marked a great rise in the large external and interior plains,
among which one needs, initially, to mention the plain of South-west or
Khuzistan, ancient Susiane, who, geographically, is only the
prolongation of the Mesopotamian plain. Driven inside the chain of
Zagros, it is like a counterweight of covering mountainous of Luristan,
or Poutch and Kuh. Country of a very old civilization urban and
sedentary, Susiane influenced, during centuries, the population of the
wandering and seminomad mountain dwellers living in its periphery. When
the political borders of the Iranian empire prolonged itself far to the
west from Zagros, It is in this plain which raised its large capital,
Suse, administrative centre with easy communications with Mesopotamia
and minor Asia. Another external plain stood against the mountains,
which bordered the Caspian Sea. The high barrier of those stops the
clouds, which abundantly sprinkle this narrow strip of land, of an
extraordinary fertility. It is Iran covered of forests, marshes and
jungles, and where grows rice, cotton, tea, tobacco, the sugar cane, of
the orange trees, lemon trees, fig trees and pomegranates, and nourishes
approximately a third of the population of the empire. The external
plains played, however, a secondary role in the development of the
Iranian civilization whose centres were, since the beginning of time,
dispersed among the oases of the chains, which surround the Plate, and
where remain, hung the clouds. Thus all that prolonged the interior of
the country is in theory desert, unless an artificial irrigation comes
from it to animate the alluvial deposit ground, which is generally very
fertile. In spite of a very cold climate in winter, and very hot in
summer, everywhere where the man could give water to it the ground would
pay them abundantly. Since forever the question of irrigation was of a
vital importance: since the prehistoric period, the country was
irrigated artificially, and, at the achéménide time, a long
underground canal system (Ghanat or kariz) existed already. Even
nowadays, in certain areas, the water is collected at the feet of the
mountains, several dozen of meters of depth, is brought in the centres
to a distance from 30 to 40 kilometres. Thousands Of Man worked every
year with the clearing out and the digging of ancient and new channels.
Thanks to this water, thanks also to the rains which Zagros and Elbourz
support, their interior edge is an immense chain of culture and oasis
cities.
Since the first kingdom, which was formed in Médie, all the capitals of
Iran are spread out, toward the desert, along the two principal roads,
which follow the interior edges of the two large chains. From west to
East, on the strategic and commercial road, which follows Elbourz, are
Ecbatane, Hamadan, Kazvin, Théran-Rey, Hécatompylos (Damdhan), Hérat.
On the road of the South, there is Ispahan, Pasargade, Istahr, Persépolis,
Chiraz. And this fact, valid for the historical period of Iran, and
which is a logical consequence of the geographical provision of this
country, is alsoof the highest antiquity, because archaeological
research has just proven that the stone age man, hardly have gone down
from the mountain and installed in the plain, it is trusted on the same
layout which draws an arc of circle around the salty desert, with Kashan
(Sialk), Qum, Rey, Damghan, the only identified points until now. The
religious life even of the country was subordinate to this law that
nature imposed on Man Plate, since the two Holy Cities of Iran are
located, one on the road, which goes from west to East (Meshed), and
another (Qum) on the road of the south. Agricultural country and stock
breeder by Excellency, Iran has a rich and a very varied basement.
Already to the 3rd millennium before J-c, its careers provided the
marble and alabaster to the sumériens princes who sought also the
structural timber of his forests, of which mountains, today is almost
stripped of, was formerly covered. The crinoline, turquoise, the lapis
lazuli, were extracted from it since the oldest times. Iron, copper,
tin, lead, had attracted the attention of the assyriens conquerors. The
two repercussions of Zagros, gypseous formation, contain layers of oil,
which were already known by the time of Hérodote, and exploited it for
more than half-century. Thus Iran, of disinherited aspect, has of
immense reserves whose development just got started. Surrounded of all
the sides by mountains, the step is actually, open as well side of the
Mesopotamian plains and Russia that of India and South of the Sea of the
great transportation routes which connect East to west, Iran was crossed
by the oldest trade route, the Silk road, which was also that of the
invasions. In spite of the protection of its mountains and its aspect of
citadel, Iran, with its physical constitution too dislocated to be
homogeneous and to be able to be defended effectively knew only too many
conquerors. In that the cause of its periods of decline resides, but
also of its glory, since, despite everything, its population, very
disseminated was on thin straps of cultivable ground and in the oases,
could create a civilisation of which ideas influenced many people and
whose religious and artistic evolution marked of its print more than a
foreign civilisation.
The
cave man, Persian civilisation and Europe under the glacier
Recent geological
research in Iran could show a time where the major part of Europe was
under the glaciers, the Plateau passed by the rain period during which
even the high valleys were covered with water. Its central part, today a
large salted desert, an immense lake or an inland sea where was
disposed, coming from the high summits, of many torrents. The fossilised
fish and shells weren’t the only ones coming to this desert but often
also of the high valleys, largely illustrate the physical aspect of the
country such as it was several thousands of years before our Christian
era. At a time, which fit approximately between fifteen and ten thousand
years before our era, started to occur a slow change of climate; the
period of rain that succeeded which on indicated under the arid era name
and which continues still nowadays. The reduction in the waterfalls, on
one part, the high level of the lakes and the inland seas, on the other
part, slowed down the course of the torrents and of the rivers which
brought water from the mountains, because of the regularisation of their
flow, accumulates on the corner of the alluvial deposit, forming
terraces which emerged soon and constituted a stage of transition
between the future plain or valley and the mountain itself. At that
time, the prehistoric Man lived already on the Iranian plateau. Hidden
inside dogged holes in the wooded side of the mountain and covered with
branches, or occupying, generally, one of the many caves which are for
the majority of the underground beds of ancients rivers and we have, in
spring 1949, for the first time in Iran, identified the human traces
have course of our exploration of a cave of Tang-i Pabda, in the
mountains of Bakhtiari, in the North-East of Shushtar, Mankind carried
out a life of hunter seeking food, and more often employed the tricks
rather than force; he knew the usage of the stone hammer, blow of fist
as of the axe it is bound in a split stick, all rudimentary tools,
hardly trimmed by the glares. The equipment of bone that he would
represent by cut Alenes in the most resistant bones of the animals is
much less frequent than the stone tools. But already Mankind employed a
hardly cooked coarse pottery, which at the end of its habitat in the
cave, was of a black dark fact of an accentuated fumigation, of ceramic
type also attested in the oldest installations of Mankind on the plain,
and significant index making it possible to attach one to the other two
phases of habitat. It is admitted that in this primitive society, a
particular task dealt with the woman:
guardian of fire, inventor of the pottery which she continues to
manufacture, It is her which, armed of a stick, sought in the mountain
of the edible roots or made the gathering of the wild fruits. The
knowledge of the plants, of their seasonal grows, of the gathering of
the seeds, fruit of a long and tough observation, brings her out to
carry out to make some tests of culture. On the terraces, she made her
agriculture start, and while Man only marks little progress compared to
the past, the woman brings much again by her primitive exploitation of
the culture at the Neolithic era to which the installations known in the
caves belong. An imbalance had to occur in the roles played by Man and
the woman, and which is perhaps at the origin of the formation of
certain primitive companies with female prevalence, in other words
matriarchies (or, perhaps, societies practising polyandry), or where the
woman directs the businesses of the tribe, is nominated to the
priesthood level, and where the succession in the family is done by the
female line, the woman being regarded as transmitting in its state the
purest blood of the tribe. We will see that this kind of matriarchy was
one of the particular practices of the autochtones inhabitant of the
Plateau and it will pass later in the practices of the Aryan conquerors.
The first sedentary of the plain 500 years before Jesus-Christ
Progressive
drainage of the valleys, due to advancement of the arid period, caused
deep changes under the conditions of existence of Man. The large central
lake decreasing of surface, its edges, where the silt of the torrents
left a fertile deposit, cover of a rich vegetation of pastures and
savannas. The animals, which lived the mountain, went down towards these
lately formed meadows, and Man, which lives of their hunting, followed
them there. Finally abandoning the slopes of the mountains and the
terraces, he installed himself to live there. From this time that we can
roughly place at the 5th millennium before the Christian era we can
follow almost no solution of continuity the evolution of the culture of
Man on the Iranian Plate. Admittedly, this one was influenced
differently according to the areas, the configuration of the ground, the
climate, the contacts with the neighbours, the invasions and the
migrations, but the differences which resulted from it cannot be taken
into account and even still often escaped to us, of the whole areas of
Iran remaining virgin archaeological research until this time.
It is with Sialk, close to Kashan, in the south of Teheran, which we
identified the oldest installation of Man in the plain. With the base of
the artificial hill, just above virgin ground level, the vestiges of its
first habitat were: he could not build house yet and took shelter under
huts in branches; but, soon afterwards, will rise on these remainders of
modest cob hovels. While remaining hunter, Man extends its agriculture
activity, and to these two occupations adds a third: breading; because,
in the installations of this Period 1, bones of cows and sheep were
collected which were already domesticated. Pottery, hand made, black
fumigated, that we know from the cave man, enriched of red ceramic on
the surface of which the accidents of the cooking, made in a very
primitive furnace, left black plates. But the first progress in art of
the potter, here appears to be painting. The decorated mud are only of
large unstable bowls, and their supports in the shape of egg cups are
covered of a coated white on which are traced horizontal and vertical
lines. Studied in depth, this decoration reveals an imitation of basket
making - Man that not long ago, was using basket made of coated mud
dried by the sun, as containers, reproduced it by painting the movement
of the brushwood. A significant number of fusaïoles, out of cooked mud
or stone, indicates that he knew the rudiments of the textile industry.
The equipment is entirely made out of stone: blades of flint knife,
teeth of saw, polished axes, scrapers. However, towards the end of this
period, the first small objects out of copper will appear, still
hammered. Learning how to use the first metal they utilised, Man knows
it is malleable but is still unaware of the art to melt it. Man and
woman liked to dress themselves; they wore shells in collars, and cut,
in large shells or tender stone, rings and bracelets; tattooing had to
exist or, at least, the make-up crushed helped the small ones plunder in
tiny mortars (fig.5). The taste for art appears especially in the
sculpture on bone. Before having painted a man or an animal on mud,
Neolithic artist carves bones and decorates the handles of his tools of
a head of gazelle or hare. The most beautiful part that we found is
certainly that who represents Man this time, the covered head of a cap,
a loincloth around the kidneys maintained by a belt. One can regard this
handle of a knife as one of oldest the figurines of Man of former Asia.
Deaths were buried under the ground of the rooms; this proximity
exempted those alive for some offerings, death spirit taking part in the
meals of the family. However, the idea that dead ones continues to live
in another place other than earth already existed since, close to the
skeleton of a tomb, one had deposited a polished stone axe within the
range of the hand, and close to the head two jaws of sheep. Solid food,
and also, probably, liquid, accompanied the dead in its tomb, and if the
containers disappeared, one can believe that they were made of a
perishable matters, like the water-bottles or the baskets. The bones are
tinted of red, as a result practical knowledge from elsewhere and which
consisted, either to cover of a coat of paint of this colour the body of
alive ones, or rather to spread powder oxide of iron on the late one
during its burial. The domestication of the animal first, at which Man
perhaps arrives by the need for of having under his hand the animals to
sacrifice, is of a cardinal importance in the advancement of the human
culture. Without requiring food, animal nourishes and equips Man and
constitutes a force usable for work and transport. The guard of a herd
requires a large family, women, and children, even slaves. Thus from
this time on, the basic sectors of human economy were made up: after
hunting and fishing, the gardening and the fields, follow the breeding
and exploitation of the basement. Man leaves the state where it is not
compelled to seek food for the day: he now produces and took the first
step towards the trade he created superfluity, he can now exchange. In
fact, the trade already exists. The shells and shells being used of
ornaments for the inhabitants of Sialk of this Period 1, examined by
specialists, were recognized like pertaining to species coming
exclusively from the Persian Gulf, distant of close of a thousand of
kilometres. Admittedly, this is not
by direct contact that the exchanges took place: especially the
hawkers did the trade. Already, at that time, Man of a prehistoric
village did not live as in closed mud, and the beginning of its trade by
no means constituted the privilege of the habitant of the Plateau, since
its contemporary of Germany received also the shells of Indian Ocean and
that of France or of England and the border of the Baltic sea. One wants
to accept that the end of the Neolithic era corresponds, in the
Jewish-Christian tradition in the expulsion of Man from the paradise and
his passage of the state of the of ploughman peasant, which, altogether,
was one of the greatest revolutions of the human society and whose
consequences still continues nowadays.
Iran’s Prehistoric civilisation at the 4th millennium
before J-C.
The
step in the development of the prehistoric civilization of Iran, which
we will indicate per Period 2, is only a more advanced phase of that
which has just been seen. Its remainders accumulate above those, which
corresponded to the installation of Mankind in the plain. No war, no
upheaval violent seems to have disturbed this prehistoric village that
no influence has ever marked from outside. Man, always after the
research of the improvement of its tools, does not indicate either
embellishment or amelioration of its residence. That is how the houses
become larger and the bearings indicated the utilisation of doors. The
cob yields the place to the raw brick, which just got invented. At that
time, the brick is only a lump of mud more or less worked between the
palms of the hands and dried at the sun, and on which hollows marked
with the thumb give more of adherence to the mortar of jointing (fig.
6). It had the advantage on cob to give more regularity to the wall and
to prevent it of cracking. The embellishment of the interior calls upon
the red painting which one coats the walls of the rooms, and who is a
mixture of oxide of iron, if running on the Plate, and of fruit juice;
this fact illustrates the taste of the variety in research of Man and
its capacity of invention. Under the beaten ground, where, from places
to places, a hollow emplacement marked cuts or bowls, to some 15 or 20
centimetres of depth, the dead, remained near of the hearth of family.
For the affinity of the taste, which appears in the arrangement of the
residence also, arises from the new ceramics. Beside the products which
existed previously, another pottery appeared, of more reduced forms, but
of a better look than before and cooked better, attesting to the
invention of the spinner simple wooden plate posed on ground and
manoeuvred by an assistance, and the improvement of the furnace. The
great attraction of this ceramics, its innovation, lies in its
decoration which reproduces in black on dark red bottom, of the of
animals continuations: leaping birds, wild boars, ibexes. By simple
features, the images on the potter full animals, of a vigorous realism,
and, almost simultaneously, it slips towards a simplification of its
naturalistic reason, towards a stylisation in which it is often
difficult to find the primitive subject (fig. 7). Since this time, the
prehistoric Iran reveals an art as fresh in ceramics as in its products
of carved bones since its beginnings.
Nowhere else, a similar control is known, which brings us to think that
the Plateau was the creative hearth of the painted pottery. No ceramics
provided, at a time so far away, the proof of a so vigorous realism and
which is moulted so quickly in an abstract style. Only the prehistoric
potter of Iran crossed this step for the first time, around 4000 before
J-C. Metal does not penetrate that slowly in the equipment’s of humans
where the stone maintains a prevalent place; it is not melted yet but it
is hammered, and it takes the shape of small borers or hallmarks. Never
apparently was it carved
like we have observed it among certain prehistoric inhabitants of Egypt.
The jewels increase in number and the enrichment of new matters such as
the crinoline and the turquoise whose sharp colours are of a greater
attraction. To the bones of the previously domesticated animals, were
added those of the dog Of the greyhound type, and the horse of the Przjévalsky
type: small animal squat and resistant, with hairy and stiff mane, is
regarded as being an intermediate stage between the donkey and our
regular horse (fig. 8), and which solves the question of transport and
displacements while facilitating the agricultural work .the village
extended quickly. With the extension of its activity, in agriculture,
Man, which knows already the plough, adopts liked more likely and
readily to the joint work and benefits from the help of its neighbour,
as well for the construction of the house as for the work of clearing or
of irrigation. The woman gardens, takes care of food, still continues to
produce mud, but this industry passes to the time in the hands of
artisan which is still using the spinner, and that generally explains
the delay in the invention of the wheel by the fact that for a very a
long time it was the woman who worked the mud by the hand; in the house.
The era on which the trade is spread evolved. Bartering takes place. All
can be used as currency of exchange in this primitive trade: fur, head
of arrow, chop out of stone but especially alimentation: corn, barley,
fruits, and also the cattle whose great advantage is to be able to yield
a profit for "the capital". We admits that at that time, where
Man is at its beginnings in the use of metal and replaces very timidly
some small tools in bone, commercial activity by steps favoured the
humanity of a splendid rise in the field of exchange of the plants and
of the trees. The barley and the corn, originating in Iran where they
are at a wild state, and which were already cultivated, probably, on the
terraces, is transported as well to Egypt than to Europe; the millet,
coming from India, is attested in Italy; on the other hand, Avon and the
poppy of Europe are spread in Asia and reach remotely China. The
horizons of Man was enlarged for the best of the new born community, at
the beginning of the 4th millennium before J-C, at the moment when it
passes imperceptibly towards the age of the greatest use of metal.
The following phase in evolution of the prehistoric civilization of Iran
is represented by the period 3 of Sialk, and counts a high number of
superimposed stratifications, which illustrate its longevity: it
embraces the major part of the 4th millennium before the Christian era.
Architecture, a new material enters in scene: the oval brick is
abandoned in favour of a rectangular punt brick and, obtained with the
mould, which is still used nowadays. Narrow sinuous lanes cross the
districts of the village. The door remains the same, low and narrow,
hardly exceeding 80 to 90 centimetres in height; the window is known, it
generally faces to the lane. To protect the house from humidity, large
shards of pottery are embedded on the walls. Interior decoration
continues to be of red colour, but white painting make also its
appearance. The dead, always hidden under the ground of the rooms, their
members brought back towards the abdomen and the bones carrying traces
of ochre painting, are accompanied of a movable funerary by more and
more. A decisive progress, from which the modern Man still profits of
it, is made inside the potter industry and: the wheel is invented as
well as the kiln. Extremely proud from its improved tools, the potter of
this time offers to its customers a large variety of the shapes of mud
he decorates them by amazing drawings that were unknown before. Large
goblets are decorated of elegant chalices, of the earthenware jars with
provisions which the potter can regulate according to its desire,
between the pink grey, it, the red and the green vary, and the painting
which decorates the walls with it exceeds in richness and variety the
shapes or the colours of the mud. At the beginning, It was to the
realism that the artist marked his preference: the snake, the panther,
the Mifflin, ibex, échassier, ostrich, laid out in Indian file or métopes,
expertly drawn, express the naturalism which, however, differs deeply
from that which we knew before. The body of the animals are no more
expressed by a simple feature: the volume is observed and the
reproduction of the model is balanced proportionally (fig.9). Then
stylisation reappears, the stretched tail of animal, the horns became
disproportionate just as the neck of the waders (fig.10); soon we will
see only the horn describing a circle, posed on a tiny body (fig.11) or
a body of panther in triangle.
Art, returning to its past formula, follows nevertheless a different
way; it is less spontaneous, more organised and thoughtful. Later,
answering to the always-living need of change, we see once more that
realism imposed itself, which is rather an overflowing neo-naturalism of
life and movement. The scenes of hunting alternate with landscapes where
evolves to animals in fight; we sometimes see a hunter bandaging his
arc, a peasant driving out his cows by the sound of a ring passed
through its nostrils, sometimes a theory of dancers carrying out a
sacred dance (fig.13). During more of a millennium that the first three
phases of the prehistoric life of Man installed in the plain, never will
the artist be confined in the acquired formula, but, deeply attached to
this decorations, it changes it unceasingly. Drawing from its own
resources, full of dynamism, this art is renewed and changed, its force
and its continuity enables him to radiate far beyond the natural limits
of the Plateau. This painting is that of the images, more or less real
of the life, which the artist observed around him and reproduced it on
the mud, where does he hide the desire of expressing them by these
various signs and symbols? In conclusion, is it already writings, as one
is sometimes inclined with interpret it? We will not seek to solve this
dilemma. We will underline, however, that this flourishing period of the
painted ceramics of the Plate corresponds, towards his end, at a moment
where, in the close plain of Mesopotamia, Mankind will realise one of
its most marvellous discovery, the writings. Should it be believed that
the inventor of this one could be inspired by the picturesque art of the
artist of the Plateau, which put in front of his eyes already done
images and symbols? However that it was, we recognise that this art was
a preparatory stage with pictographic writings. The potter doubles of a
coroplaste, it works figurines of all kinds of animals, toys for
children perhaps, or offerings to a divinity charged to protect the
herds which one exposed images to him. Many figurines of the
goddess-mother, divinity of procreation appear, fertility and richness.
They are found, generally, decapitated, self-inflicted injury, which was
to prevent anyone from being used after the death of its owner.
The Industry of metal progresses: copper is molten and flowed;
the variety of the objects and their number is slightly more than on the
preceding phase. But stone equipment remains largely of use and will be
replaced only gradually by the punt axe or the copper Celt, the cast and
provided hoe of a hole of emmanchement.
We find in the houses of that time knives and metal daggers. Artisan
begins the manufacture of toilet articles such as the mirrors, simple
discs with slightly raised edge, or of large pins with hemispherical
head. The jewels become more varied and more rich in their material: on
the side of the shells, crinolines, and turquoises, appear the pearls
and the necklace ones made out of crystal rock, the lapis lazuli brought
of Pamir and the jade of an even more far away source. The extension of
the trade required the need of assuring the delivery of the goods or of
affirmer authenticity of the contents of a earthenware jar or of the
bundle. In conclusion, to mark the property, one has recourse to the
seal prints on a mound of argyle, which seals the neck of an earthenware
jar or attached to a cord. The shape of the first seal remains the same
for a long time one, pointing out a button curvature out of stone
provided of a suspension brace. The geometry, which is dominating at the
beginning of this art of the engraver of intailles (fig.14), doubles
soon its subjects representing characters, the animals, the plants or
the symbols, whose inspiration undoubtedly came from the decoration
painted on the mud, and which, like this decoration even, are perhaps
not free of the sens of writings. All the branches of human activity
mark a notable progress during this phase of the age of the Plateau
where the domesticated economy is spread with the threshold of a time
when the close primitive societies organised already urban economy with
the birth of agglomerations and of great centres. If it was the case
inside Mesopotamia, it was nothing of it in Iran. The physical aspect of
Plateau, hard and severe, the nature of the ground, the dispersion of
the oases and the sparsity of the very few populaces, delayed this
evolution by maintaining for centuries still the prehistoric society in
the stage of an advanced domestic economy. The only exception for Iran
will be the area of Southwest, this plain of Suisiane, natural
prolongation of Mesopotamia, which will enjoy the same favours as this
one. There since the beginning of the 3rd millennium, will concentrate
the urban life and will constitute the first organized State, which was
Elam.
Mitra and Mitracisme
A
very old way of human thinking, MITRA, is defined as the initiator of
the whole human ways of thinking, as well as philosophical, monks or
ideological wise or any other ways and methods of thinking. The god of
Mitra was the sun (MEHR). This god is, neither a creator of good or
evil, nor a father dictator reining on the human species. Mehr was
regarded as the source of energy for the whole earth. One venerated
Mehr, neither by fear nor to be gratified of a place in the paradise,
but to thank Mehr for continuously transmitting energy on the earth
the god of Mitra did not have the need of approval or to dispute the
attitude of the men. It just gave positive energy which carried out
Mankind towards the
good, which this one, was master of himself and of the earth. The
thought of Mitra requiring fuller developments, we therefore present you
the analyse made by Mr Robert Turcuan in his latest book "MITHRA
AND MITHRACISME"
Introduction: " the first edition of this book, MITHRA AND MITHRACISME appeared
in 1981 in the collection "What do i know?” an idea to devote a
volume of this series to Mithra could be surprising: why not to Mercure
or Venus In fact, it does not only concern of a god among others but
also of the mithracism, It is-with-statement of a theology and of an
ideology which nourished a rather powerful and gravitational current
religious imposed during more than two centuries in various mediums of
the Roman society, of the edges of Euphrates in insular Brittany. Mithra
has a very long history, which still lasts at the Zoroastrians of India
and Iran. But it is the hellenized and romanized god who will hold
especially our attention. It been able to conquer Occident only by
integrating with a system of beliefs and realising a liturgical
organization which answered certain requirements of the men in the
historical context of the first three centuries of the European and
Mediterranean history. "If Christianity had been stopped in its
growth by some fatal disease, the world had been mithriaste", wrote
E Renan. Exaggerated assertion, but to which abundance relative of the
cultural sites and the mithriaques finds an appearance of truth. The
studies concerning this worship multiplied in the current last twenty
years; it was even the topic of the international congresses. This
volume does not claim to solve the many problems arising from the
mysteries of Mithra, but it takes account of the interrogations of all
the intriguing wishes that the statues and low-relief dispersed in the
museums, as well as allusions of the old, pagan or Christian authors.
Rather didactic and simplifying talk, I have often preferred to give to
the reader a current research and difficulties raised as well by
documentation as by ancient or modern interpretations of the
mithriacism.
Our information remains dependent on archaeology, which undoubtedly
holds many revelations for us! But, we perceive rather clearly what
distinguished the mithriacism from the other pagan ones (and even
Eastern) to release the authentic originality from it. Naturally, this
republication integrates the principal discoveries, which were made
during the last decade, as well as the exégèses, which could renew our
vision of the mithricism. It is also for the author an occasion to go be
certain and sure on certain litigious points. It is why five appendices
reconsider some old or recent data that’s analysed continues of being
discussed. The bibliography therefore has been updated. Finally
photographs, more suggestive and best adapted, replace several of the
line drawings, which illustrated too summarily (and insufficiently) the
edition of 1981.
The Pre-history of Mithra I Etymologies
:
The pure sens of the name Mithra continues of being discussed. Into
vedic, mitra means "friendly" at the masculine form,
"alliance, friendship" at the neutral. avestique miora
indicates the "current". Since A. Meillet, many admit that
Mithra is the abstract personification of the contract. Indeed, the
following process, which a neutral name of abstraction or abstract of
apparence becomes a name of divinity, is well attested elsewhere (Latin
cf Venus, Fides, Cupido). But attributions and representations of Mitra
vedic as of Iranian Miora exceed the concept of "contract", at
least with the modern and legal direction of the term. Provided of a
instrumental suffix - (tro tra: cf lat. aratrum "tool for
ploughing"), the appellation mitra would be formed on the zero
degree (mid-) of a root mei-/moi- finds in all the Indo-European
languages (lat. munus/noenus, communis, mutuus, mutare; all. Gemeisam;
lituan. maina) with the idea of Exchange (Meillet). The pacts of
friendship are parked by exchanges of gifts, which attest the reciprocal
goodwill of the contractors. Others (Petersson, Güntert, Walde and
Pokorny, Scherer, Eilers) are linked to mitra with a mei- root meaning
"to bind, to join", which would thus have a value very close
to the direction that Meillet retained. More recently, W Lentz
deciphered the idea of pietas while making a derivation of the name
mitra of a root ma- meaning "measurement, right measurement",
guarantee of the social and family bond. Lastly, J Gonda now puts
forward another root mei-/moi- Sanskrit mayah ("restoration,
renewal of vigour), while chuckling somewhat on the heads of the vedic
relating to Mitra.
None of these two last explanations seriously shook that of Meillet,
which remains today to the majority of the specialists, even if the
French linguist made a mistake in hearing the word "contract"
in a restrictive way while opposing to the concept of friendship. Mitra
"contract" and mitra "friendly" do not illustrate an
accidental case of homonyms (I Gershevitch), because there is no
friendship without "mutual" engagement. This reciprocity melts
a bond, an alliance: natural semantic prolongation, which is not
isolated from the mei-/mo root ("to exchange"). The
evolutionary diagram: "mutual obligation (by exchange of
gifts)": "friendly, friendship": "the god Mitra
" is historically probable. The mei- root "to bind" is
probably mixed with that which, by even the concept of exchange,
connotes the idea of reciprocity. Mithra would be thus initially the
guarantor of the fides, of linkage which is the order of the world and
of the society, It is-with-statement as well the relationship between
the gods and men that men between them. This fundamental function
elucidates at the same time the vedic and avestic representations, even
later identification of the god with the sun or the light. At the roman
age, there will remain the god of the faith that the contractors of the
dexiôsis are given, the swearing by the hands, and the swearing on the
fire of the altar.
II.
Mitra vedic
In
the text of a treated concluded about 1380 verse between the hittite
king Subbiluliuma and the Mitani Mativaza king are called upon like
witnesses and guarantors of the engagement taken by Mitanien the gods
Mitra and Varuna, then Indra and the Nasatya twins. This sequence, which
theologically transcribes the three functions of the Indo-European
societies, coincides with that which we find in the vedic religion, and
all gave rise to think that these Aryas of Mitani represents a branch of
the future Indians mislaid in Occident. Vedic Mitra and Varuna are
usually coupled (in the form of the double Mitra-Varuna duel) like the
two antithetical and complementary faces of the sovereignty. Mitra
incarnates the juridical-sacerdotal aspect, benevolent, reconciling,
luminous, close to the earth and to mankind; Varuna, aspect magic,
violent, terrible, dark,
invisible and far away. This interior opposition to one kind is not as
clear in the anthems of Rg Veda as in the liturgical and theological
comments, which belong to the posterior times. But there is no solid
reason to interpret this difference in terms of evolution, or especially
to bring back the two terms of antinomy to a quasi-synonymy, like has
tried P. Thième (by explaining the name Varuna like "the True
Word", purely conjectural and very discussed etymologically). Mitra
and Varuna guarantee both, as sovereign gods, the rta, which is that of
the cosmic order, religious and moral. But the first -
"friendly" god - rule problems very friendly like, by contacts
between the parts and their reciprocal goodwill: it harmonizes and, like
an anthem of Rg Veda (3.59) says it, it makes the"hearing
people" (translated L.Renou: "which treats on a hierarchical
basis the men"), while Varuna, god" the binder ", is the
static and frightening guard of the rta. Mitra incarnate thus something
of the thoughtful negotiation of the equity. It is "the
deliberating force", while Vrauna is "the acting force".
In the sovereign function, it represents the king-priest (it is brahman)
and it has affinities with Vasu, divinities related to the third
function, whereas gifted Varuna of ksatra (to be able of the force) is
put sometimes on the same plan that Indra, warlike god. Also one could
speak (all things considered) about their"spiritual" and
"temporal" capacity. From this point of view also, G.Dumézil
compared the duet vedic to those of the first two kings of Rome, Romulus
and Numa, which would correspond respectfully to Varuna and Mitra. To
conclude an agreement, it is necessary to offer a white victim to Mitra.
But curiously this sacerdotal god who, in the Roman mithriacism, will
give the example of tauroctony (or immolation of the bull) feels
reluctant with the bloody sacrifice. He refuses of firstly associating
to the gods who want to assassinate Soma while pleading that the bulls
will be diverted of him and while saying: "I am the friend of
all". However it takes finally part in the sacrifice, and H. Lomel
saw in this history the prefiguration of the tauroctony: Soma
personifies, indeed, the fertilizing rain which comes from the Moon and
vivifies all the beings, as the blood of the bull such as the mithryac
reliefs will show it to us at the Roman. IT is also true that soma is a
fermented drink (equivalent of the Iranian haoma) and that
the Persian kings drank of it only when
collaborating in the
execution of Soma, he is not
the sacrificator by excellence; and Sopma is not
a bull, even if he has some relationship with the Moon, like the
Greco-Roman victim of Mithra.
It remains that vedic Mitra announce in certain connections the Hellenic
and Western Mithra. Responsible with Varuna for the sky and the earth,
of the solar and lunar revolutions, it is more precisely attentive to
the Creation and the terrestrial creatures; he takes care of the human
communities, protects his faithful, and avenges ridicules honesty. This
helpful god of the luminous morning, defender of the good faith and the
truth, guarantor of the linkage which maintains the cosmic order, ritual
and social, which "supports the sky and the earth" (Rg Veda,
3.59), is a stranger to the future Mithra saver and Kosmokratôr.
III
Mithra avestic
Gatha
which carries or reflects the thought of Zoroastrian theologically
differentiate from the other parts of AVESTA the Zoroastrian reform
founded on a monotheism moral eliminated the gods with the profit known
only by Ahura Mazdah escorted from six entities, Amosha Sponta or
"Immortal beneficial". But in the two first, Vohu Manah and
Asha ("Good thought "and" order"), is detected the
transcription of the old duet Mitre-Varuna. The recent polytheism réaffleure
in AVESTA with Yasata, subordinated as of the "angels" to
these "archangels" that are Amosha Sponta, white Indra and
Nasatya are rejected, degraded in demons. Among Yazata ,Mithra is also
counted. In X°Yasht (or "anthem") which is devoted to him and
which evokes a situation of perhaps the contemporary political geography
of Cyrus the great (towards
550-530 front. JC), we find fossilised Mithra-Ahura expression, which is
parallel to the vedic syzygy (the phrase Ahura- Mithra is only a
correction made later on according to the pre-eminence of Ahura Mazdah).
But the couple had the hard life, since the Persian kings believed
themselves invested, tells us Plutarque, by Mésoromasdès where S.
Wikander deciphered the names of Mithra and of Ahura Mazdah, It
is-with-statement meaning the gods responsible of the sovereignty.
Ritually, Achéménides thus remained faithful to the oldest
Indo-European theory.
However Ahura Mazdah prevailed like supreme god and Mithra, while still
related to him dependent more or less narrowly, takes a warlike
character, which brings it, closer to the second function. Accosted by
Yazata of the victory, it even tends to take the place which Indra held
in the vedic system. But, like Vohu Manah, it interested by the bull,
which turns him towards the third function. Yasht de Mithra calls upon
in him the god who "increases" and who "spread the
water", that which "makes the plants to grow" and
"gives life". Mithra-god of the contract and linkage- thus
establishes the link between the various levels of the society, of which
it guarantees order, like vedic Mithra. Its yasht glorifies him like
"as worthy of worship and prayer than Ahura Mazdah", as
"the sovereign who gives the well-being of the Law and
sovereignty", but also like the god "with the vast
pastures", attentive to the cattle and fruitfulness. However this
guard of the stockbreeder-farmers sponsors at the same time those, which
defend their territory. Sacrificing "the heads of country going to
the war against the fatal hordes". Mithra "raises the army and
makes the battle to work, broke the arranged battalions". It "
steal the heads" of those which lie to him. It is "the most
victorious of the gods who walk on this ground", the "warrior
with the white horses", "the strongest of the strongest "
Ahura Mazdah "established to keep everyone mobile and to take care
on him", the god "who keeps the creation of Mazdah". This
annexation of the military field is in the logic of its attributions as
much a god keeper of the order and close to the Man, therefore defender
of Mankind. Dispenser of justice who knows all, destroyer of the lie and
vigilant soldier of the Truth, "donor of life", it personifies
a kind of active providence of all those which honoured him by the
respect of the law and the contract. Honesty is interdependent of the
light. Also is Mithra of the aurora, which rises on the Hara mount Yasht
of the sun (VI) ends by an invocation to Mithra, the most luminous of
Yazata. The guardian of creatures, omniscient and victorious, it has
already the vocation of the saviour and solar god who will become the
Greco-Roman. deus
inuictusdu mithriacism.
Invention of the bank
Important caravans crossed
all central Asia and stopped by Baghdad before travelling towards
northern Africa and the doors of the Mediterranean, until Spain. The
boats of the Empire, in a constant come and go, connected of the
distances territories of Extreme-East, India, China, Ceylon and
Indonesia, with the Persian Gulf and the red docks. The ships poured on
the quays of Baghdad the richness of all the corners of the world:
silks, ink, peacocks, porcelain, saddles and spices of China; ruby,
money, sandalwood, coconut, ivories and dyeing of India. To these
products were added the cereals and cotton of Egypt; glass makings and
fruits of Syria, the silk and other textiles of Persia, the perfumes of
Arabia, pearls of the Persian Gulf. The slaves that arrived from Africa
; drugs, jewels of Byzance; leather of Spain; furs, amber, ivories and
sabres of Russia and Scandinavia. This economic activity applied to the
international level was at the origin of a new profession: the bank,
enterprise which was going to reach in Islam a degree of complexity that
Occident was to know only three centuries later. Two kinds of currencies
were used: the golden dinar of Byzantine, in the Western zone; the
silver dirhem of Persia, in the Eastern zone.
Which Arab world? More likely Arabic speaking countries
Many
countries that speaks Arabic today are not of Arabic origin. Indeed, the
Arabs existed, 1400 years ago already, only in Saudi Arabia of today and
some small tribes lived separate and insulated in Yemen. But, after the
creation of Islam, all the Arab tribes being in Saudi Arabia current
unified and gathered within the Islamic ideology, attacked nearby
countries, changed their language, their culture and their religion.
They Islamized and arabised all the Moslem or Arab countries of today.
Before taking their distance of their border (the current Saudi Arabia),
the Arabs massacred and exiled the Jews of the country and confiscated
their goods. They then left to conquer the world. Among great
civilizations of that time, there was:
- in Lebanon, Phoenicians, with their language, culture and
civilization, - in Iraq, Persians and Babylonians, - in Syria, Syrians,
- in Egypt, Pharaohs, with their great power and old civilizations, - in
Turkey, Romans, - in Africa, great Berber and Ethiopian civilization -
in Iran, Pakistan, Central Asia of today, the great Persian
civilisation, of 7000 year old (oldest). All these countries converted
with Islam and their great stories and civilizations were destroyed or
given up. They now have shame to quote their cultures and civilizations,
formerly so rich compared to those of today. Some of these great
civilizations, by accepting an Islam different from that of the desert,
could safeguard part of their old cultures and civilizations. Among them
appear the Persians, Turks, Indians, (of India, of Pakistan, of
Bangladesh...), who always speak their language and who, like all the
Arabic-speaking people of today, accepted the Arab language. It must not
be forgotten that each Arabic-speaking person has a specific dialect,
which comes to it from its old language of which not everyone can
correctly pronounce all the Arab words or letters. For example, the
language of the Arabic-speaking people of Africa of North is completely
different from that of the Arabic-speaking people of the Persian Gulf or
the countries like Syria or Lebanon. Persia, which had a great influence
in Islam, transmitted the colour and the taste of their civilization and
their culture to Islam. They have creates the Shiism and alawite where
we see that, in the Persian monarchy, the framework of Islam, the
children of the prophets follow one after the other the rank of head and
king but are named imams. There were twelve of it but it the twelfth one
disappeared or is hidden to return and to save the world one day. This
idea (idea of Messiah) comes from the ancient Persian civilisation and
was accepted by the Jews, Christians and Moslems who await the
apparition of the Saviour.
All the great philosophers, intellectuals and scientists of the history
of Islam are not Arab but rather from the Northern Persia or Iranian or
African or Turks. Like the eminent doctor AVICENE, the great philosopher
and mathematician KHAYYAM, the great philosopher and musician FARABI,
who created the notes of music, the great chemist RAZI or many other
personalities like KHRAZMI, BIROUNI, GHAZALI, in all scientific fields,
all coming of Persian origin, since the language imposed in the country
colonized by Islam was Arab, people were obliged of writing in Arabic.
None of these scientists came from Saudi Arabia of today.
A taste of Persian literature!
SAADI
A selection of "the Garden of the roses” by SAADI"
SAADI,
sociologist, poet and Persian philosopher (PIERRE SEGHERS) Saadi, truly
famous and of high regard. The Persian poet, wrote, in 1258 after JC, a
work called The Gulistân; or, Rosary, whose sheets, says it, cannot be
reached by the tyranny of the breath of autumn.
Which
use will you make of a rose plate?
Take
a sheet of my rosary,
A
flower lasts only five or six days,
But
this rosary will always stay as lovely and perfuming.
And
that was checked. This work is read with admiration and rapture so much
in Asia, Africa, while in Europe it was translated into Latin, English,
French, German and in Dutch.
A student in Persian language was highly interested with this work
because it constitutes the natural and true translation of the Eastern
language; while for a student of the world, it gives a good
representation of the ideas of this great author and the way in which
they impress his readers and his listeners, first, to the east, being as
numerous as the seconds. In Persia and in other Eastern countries where
the Persian is spoken and understood, the quotations of Saadi are
constantly used in the society and usually between people. With many
recoveries, an very ready allusion or appropriate to this talented
author or a quotation of its work, saved lives or filled purses. Sheikh
Muslih-uddin Saadi Shirazi was born in Shiraz around 1193 after JC, and
after his studies at the university of Baghdad, he became a dervish and
a great traveller. His life could perhaps be divided into three parts:
the first, its childhood and its studies; the second, its voyages; and
the third, its literary work at Shiraz, where he built a hermitage,
lived and worked over there until its death in 1291 after JC. Saadi left
many literary works: poems, odes, elegies, verses, anecdotes, maxims,
fragments, speech and tests. The great beauty of its style lies in its
elegant simplicity. Its imagination is more sober than the erotic dashes
of Hafiz or than the mysticisms of Jalal-Uddin Rumi, whereas we find
many, good, useful and noble feelings in all its work. Saadi was called,
"the nightingale of the thickets of Shiraz" by a fellow
member. The European scientists appreciate and admire for a long time
its style, its language and its intelligent and considerable
comparisons, while the admiration for its talents made his name was
added to a family of France, which recently was very noticed. This work
was skilfully and accurately translated. Its study will be useful, not
only once but several times. Indeed, more this work will be read, more
the reader will be impressed by the truth of Saadi, his wisdom and his
knowledge on humanity.
We
gave council like we should of,
Devoted
our life to the task
Even
if that were to create the desire to the ear of whomever
The
messenger told his history; that is enough
The
sons of Adam are members of a single body
Because,
in their creation, they are from the same nature
And,
when the misfortune is thrown inside the pain of
A
member, there is no more rest for anyone!
O
you, you without concern of the sorrow of others
You
merits not of being called a man
.
Who ever will open on the door of generosities
Cannot
hope for to be able to close it!
Near
of the water did you see grouping
Faded
Pilgrim who walks towards the Mecca?
But
you will always see men, birds, and ants
To
meet around a pure source of water .
The
bird flies towards the grain,
And
goes where there is nothing.
Refuse
money to the soldier
He
will refuse you his weapons.
The
favours of the monarch are prohibited to Man
Who cannot choose the favourable moment
As
long as you do not hold the occasion to speak
Do
not reduce to nothing the esteem that you carry
While
saying futile things
Stupid
is whom burns the candle
As
white as camphor
When
the day shines outside
During
the night it won’t have
Without
a doubt, no more oil
To
supply its lamp...
Powerful
man, you that torments your subjects
Until
when this show will remain thrive
To
what serves your reign and the world empire
For
you, it is better to die than to live as a torturer
I
have seen sleeping in the middle of the day an unjust man
And
I have said that: "This man is a calamity, better asleep than awake
The
man in his sleep is better than in his wakefulness
And,
of all, it is better that the malicious one dies"
There
is nothing inside the universe
A
moment more pleasant
Than
this one,
I
forget the good; I forget the evil
And
do not worry myself about anyone...
O
you
Which
there is nothing similar to you in power in this world,
I
understand that you have no worries for yourself
But,
how about us?
The
hand of generosity is a hand with a whole
In
the heart of a lover patience escapes
Gold
and patience, best to keep the water inside a riddle
And generosities are the keys. The slave
Which
you maltreated escaped with his chain,
And
his ring. Believe me, exerts your kindness
And
even strangers will want to be made slave.
By
the army, the sultan assures of his reign
Listens
to my council: take well care of the army.
Whom
which has as law the taste of violence
Cannot
reign more than a wolf on a herd.
The
unjust Sovereign, which digs dungeons
Razed
the walls of its power.
If
towards his subjects a king acts unjustly
Even
in misfortune, a friend will become
An
enemy for him. Make peace with your people
And
do not be anxious if war comes you
Your
subjects will make your army, righteous king!
Alas!
My dear life has past in hope
That
I would finally achieved my dearest projects
My
long and vain waiting was exhausted
But
what profit did it have for me, since hoping is useless
That
it was my life, which returns.
With
its hand, destiny struck the tumbler!
It
is necessary to leave, ô my two eyes, say farewell to your head
O
palm of my hand, ô wrists, ô my arms
Say
you farewell! The Death that my Enemies wished
For
me has arrived
Ô
you my friends, go your own way.
My
time is gone without me being aware of it
I
was ignorant
But
you, please, do not forget: watch out!
Servants
of the dust of this door whose dervish,
And
powerful,
Those,
which are the richest, are the most demanding...
To
what use the frock, the chain, and habit in Guard
Keep
yourself pure, do not make the evil, and be generous.
To
what good to cap yourself of a bonnet of rawhide
Wear
a Tartar bonnet and be a true dervish
.
I
do not have a camel, and I do not have burden,
Neither
Master of subjects, neither of the slaves of a sultan
I
have nothing, no concern for money or for indulgence
I
breathe peacefully and I find the life beautiful.
A
man with the sick bedside
Deplored
all night.
The
first one had died in early morning
And
the patient was cured
O
how much horses of the light race
That
will never arrive
While
very lame, the donkey with its stupidity
Quite
alive, will arrive.
And
how many healthy Men, with perfect health,
Will
be buried
Whereas
those left for deaths are still live...
I
am this ant that we step on,
Not
the wasp whose dart makes howl. And how to show
Towards
God of his grace? He did not offered
The
strength and the capacity to torment the men
I live only of bread and of water and I have only one pant
I
prefer to carry the weight of my misery
To that of being obliged to carry all of my burdens.
To
sew back on rags, to be in the corner
Of
patience ,it is better to write requests
To
beg its dress to the merchants. It is hell
To
go in paradise on the legs of the others!
When
the sovereign of love has come
The
arm of abstinence lost all their strength.
Those
that sees themselves in the mud pit up to the neck
How
could they live with their clean dresses?
When
your gold doesn’t enter the eye of your love
The
dust and your gold appear similar to you!
O
my friends, do not address me council
My
eye takes pleasure only in the combats.
Where
the shoulder and the wrist of the warrior make the law
They
kill. And me, I die by the hand that I adore.
You
that which only think for yourself,
Do
not prevail yourself of being
A
lover
If
to arrive close to his friend is impossible
The
other friend will have to die, seeking it.
I am leaving; I do not have to choose any side
And
if my enemy was to sift me by his arrows
Had
it to kill me with his sword, if your hand
Can
seize the plan of his dress, I will return grace!
If
not, I will go on his threshold, expiring...
-
Pain! Does the doctor order aloes?
The
burning soul hopes for its softer medicine?
A
fine young man says once in great secrecy
To
someone which was losing its empire:
As
long as you will keep some esteem for yourself
To
your eyes, what esteem will I have?
That
which killed me has returned towards me
,
Would its heart have pity of its victim?
Even
when you will know all the Koran by heart
If
love takes over you, won’t know more than a letter
It
is extraordinary that I preserve the existence
At
the same time as you do.
You
came to speak to me and, ô wonder!
The
word is still in me...
The
Man, which does not die on the threshold of the tent
Of
his friend, it is by wonder
And
it is a wonder of knowing
How
the living man maintains its soul healthy and safe.
A quarrel between two men is like a fire
Do
not bring wood to the fire by your words
If
they were going to make peace, you would remain
For
each one of them a scapegoat covered of opprobrious.
Therefore,
between two people do not start the fire
You
would be consume by it
When
you speak to your friends, watch out to not raise your voice
Your
mortal enemy could perhaps hear you,
If
you speak in front of a wall, pay attention
To
the ears which lies behind and that listens to you
Wise
and prudent man renounce this man’s friendship
Who,
will plant his tent at your enemies.
Do
not be rude towards the peaceful men
Combat
not whoever that comes towards you, blocking the doors of peace.
When
the hand obtained anything while using the trick
It
becomes possible for it to seize its sword.
When
you see your enemy powerless, do not be
Proud,
and do not go, with your moustaches by the wind!
In
each bone there is marrow, and a man
Always
lives under each shirt....
Adam
was born from dust. It is not suitable for its sons
To
nourish in their centre violence and the wind!
O
impetuous being, proud, stubborn person, Stubborn
Of
fire would you have been born, more than of our hearth?
In
the region of Beilékan, I met a monk
I
said to him: "inform me, wash me of my ignorance.
-
O doctor, he answered me, like the earth, be patient,
Or,
would be buried all that you read. "
If
the malicious one tried of climb the sky
To
finally escape the evil which tears him
The
hand which would always
follow him.
Go; sit down calmly around all your friends
When,
at your enemies, zizanie thrives.
But
when they are united, then band your bow
Amass
stones, raises walls!
If
the enemy is victorious, the snake dies,
And
the enemy is dead if the snake wins!
The
one, which will be lost in the combat
As
weak as he is, if he renounce to life
Can
tear off its marrow with the lion, with the energy of despair.
O
nightingale, carrier of the good news
Announces
spring and leaves to the owl
The
disastrous predictions.
The
obscure night of the friends of God shines as the luminous day
This
happiness is not obtained by force: God, who exempts it,
Is
the only one to give it?
To
whom to complain to since there is no other
Judge?
You
are the absolute power and there is no other more powerful than you
The
one that you direct will not deviate your road
Who
then will guide the one that you mislay?
The
joy that is born after the sorrow
Is
better than the sorrow after the joy.
If
my thoughts for you became unworthy
Do
not give up your own graces for as much.
If
the creatures (those that god doesn’t like!)
Knew
the destinies, the weaknesses, the faults
Nobody
from now on would be safe
Of
the attacks of the others.
The
hope of aliment is better than aliment itself
Says
the miserly ones, which do not eat and pushes back to eat
for
later.
But,
for your enemy, their wishes will come true:
One
day, the gold will remain and, you, you will be dead.
Each
arm, sure of its strength, that does not break the hand
Of
the weak ones
That
it does not tear their heart: why would you be against a Tyrant?
HAFEZ
(HAFIZ)
Hafiz is a great Iranian poet of XIVe century, born in Shiraz. His poems
always constitute sacred words. he is a man universally known whose
poems are translate into several languages. Hafiz is a man granted of a
rational personality, which fought the clergy. We find his collection of
poems in all the Persian homes without exception. Moreover, for the
majority of Persians, Hafiz is regarded as a charismatic personality of
which the poems relieve people and gives them hope and peace. Several
male and female singers interpreted his words and its tomb at Shiraz
became a holy place for the ones in love.
Friendship
With
our praises, let us offer the essence of friendship to Man whose eye
overflows of light! That clearness of a pure heart shines as the torch,
which lights the cell of the excessively pious person in love. I do not
see any more at my side that which was my companion. My heart is filled
of sadness. AND échanson, where is it? Where is the wine sold which
could overcome the hypocrite? My heart is full of anxiety and of
bitterness. My companions have at this point torn the pact of
friendship, which I doubt of his existence. If my broken heart could one
day reach its desires, it would not seek a balsam in all these heart of
stone. Do you want to have alchemy of happiness? Live at a distance from
bad companions. Hafiz, lime not of the cruelties of time, slave, what do
you know of the doings of your master.
TEARS
Alas!
You left! I suffer and I complain. I cry because the wind does bring you
the echo of my sighs. Day and night, I drink my tears. How could I smile
when you are far from me? Unhappy Hafiz is drowned in the bitter floods
of its memories, but you have no concern for your slave with the broken
heart.
The
DERVISH (darvish)
How
to express your gratitude to the sky, which helped you .By which
tribute? By what offering? In the street that lives love, the splendour
of the Kings is only that of the vanity. Admit to your slavery and be
proud of being a captive. To that which have fallen and which God
retains by the hand, said: "That your role is to share sadness of
those which have fallen". And you, Saghi, cross my threshold. Soft
messenger drives out for one moment all of my concern of which are
committed by the world. Only dangers on the royal road of dignities and
of the greatness! It is wise to make this rare voyage. The thought of
the Sultan is occupied only of his enemies, conquests and crowns. The
thoughts of the Dervish are the calm of the heart and the peaceful
retirement of the calendar. Let to me entrust you with a secret: peace
is better than power.
Hafiz, do not wash your face to remove the dust that piles up, which
brings the calm poverty; this dust is worth more than the gold of the
alchemist.
THE
GOOD TEST
the
love that you knew will make your joy. Thus has decided destiny. By
putting to the test, Time wanted to mark you with the seal of abnegation
and courage. Remember that the sacred book is not
exalted among all the books only because it passed itself the
test of time.
THE GUARD OF
THE VEIL
Which
beauty in the world is worth that of garden where spring smiles? But
where is échanson? Tell me why is it taking him so long to come? Each
minute of joy given by your blessed hand, ô love, exceeds all the
treasures. Let us not loos
any of them. Perhaps the last one is close. The bond of our life is
frailer than a hair. Be useful with your intelligence, be for yourself
your best friend. Who thus will be able to wound you? A wine river,
gardens of Iran, what is all this, if not the delight of waters running
and pleasure of drunkenness! What reveals the mute skies of the secrecy
hidden behind the veil O disputeur, why fight with the guard of the veil
If, for the slave who is wrapped of error or full of ignorance, that
does not exist a celestial
justice, what does the words of forgiveness, and pity of the powerful
one mean? The excessively pious person, is thirsty for the wine of
Kausar, Hafiz is thirsty for life. Between the two, which one is the
choice of the Creator?
Omar
Khayyam, great mathematician
Astrologer and
philosopher lived already 900 years ago in Persia. He is universally
known thanks to its quatrains, which imposed its prose throughout the
world. They say Omar Khayyam believed in the reincarnation. his thought
of Eternity of soul and spirit was more often retranscribe in its
collections of quatrains, rather than in its books of mathematics,
astrology or algebra. Through these quatrains, one discovers a rational
message of joy and of positive profit of the life.
The QATRAINS
OF OMAR KHAYYAM
The
moving finger weites; and, having writ
Moves
on: nor all the piety nor wit
Shall
lure it back to cancel half a line
Nor
all thy tears wash out a word of it
Then
said another with a long drawn sigh
My
clay with long oblivion is gone dry:
But,
fill me the old familiar juice
Methinks
I might recover by and bye
You
know, my friends ,how long since in my house
For
a new marriage i did make carouse
Divorced
old barren reason from my bed
And
took the daughter of the vine spouse
Then
said another-“surely not in vain
My
substance from the common earth was taken,
That
he who subtly wrought me into shape
Should
stamp me back to common earth again
The
grape that can with logic absolute
The
two and seventy jarring sects confute:
The
subtle alchemist that in a trice
Life’s
leaden metal into gold transmute
With
earth’s first clay they did the last man’s knead
And
then of the harvest sowed the seed:
Yea,
the first morning of creation wrote
What
the last dawn of reckoning shall read
Ah,
with the grape my fading life provide
And
wash my body whence the life has died
And
in a windingsheet of vine- leaf wrapt,
So
bury me by some sweet garden side
The
mighty Mahmud, the victorious lord,
That
all the disbelieving and black horde
Of
fears and sorrows that infest the soul
Scatters
and slay with his enchanted sword
And,
as the cock crew, those who stood before
The
tavern shouted-open the door!
You
know how little while we have to stay
“And,
once departed, may return no more”
Think,
in this battered caravanserai
Whose
doorways are alternate night and day
How
sultan after sultan with his pomp
Abode
his hour or two, and went his way
And
we that now make merry in the room
They
left, and summer dresses in new bloom
Ourselves
must we beneath the couch earth
Descend,
ourselves to make a couch for whom?
I
sometime think that never blows so red
The
rose as where some buried Caesar bled;
That
every hyacinth the garden wears
Drop
in its lap from some once lovely head
But
come with old Khayam, and leave the lot
Of
Kaikobad and Kaikhosru forgot:
Let
Rostam lay about him, as he will
Or
Hatim Tai cry suppers heed them not
And,
strange to tell, among that earthen lot
Some
could articulate, while others not:
And
suddenly one more impatient cried
“Who
is the potter, pray, and who the pot”
There
was a door to which I found no key:
There
was a veil past, which I could not see:
Some
little talk awhile of thee and me
There
seemed –and no more of thee and me
The
ball no question masks of ayes and noes
But
right or left, as strikes the player goes
And
he that tossed thee down into the field,
For
in the market-place, one dusk of day
I
watched the potter thumping his wet clay
And
it’s all obliterated tongue
It
murmured –“gently, brother, gently, parry!”
Ah
love! Could thou and I fate conspire
To
grasp this sorry scheme of things entire,
Would
not we shatter it to bits-and then
Re-mould
it nearer to the heart’s desire
Tis
all a chequer board of night and days
Where
destiny with men for pieces plays:
Hither
and thither moves, and mates, and slays
And
one by one in the closet lays
Alas,
that spring should vanish with the rose!
That
youth’s sweet –scented manuscript should close
The
nightingale that in the branches sang
Ah,
whence, and whither fiown again, who knows!
Ah,
moon of my delight who knows no wane
The
moon of heaven is rising once again:
How
oft hereafter rising shall she look
Through
this same garden after me-in vain!
Another
said-why, near a peevish boy,
“Would
break the bowl from which drank the joy;
“Shall
he that made the vessel in pure love
And
fancy, in an after rage destroy!”
That
even my buried ashes such a snare
Of
perfume shall flying up in the air,
As
not a true believer passing by
But
shall be overtaken unaware
None
answered this; but after silence spoke
Vessels
of a more ungainly make:
“They
sneer at me for learning all awry;
“What!
Did the hand then of the potter shake?”
Into
this universe, and why not knowing,
Nor
whence, like water willy-nilly flowing:
And
out of it, as wind along the waste,
I
know not wither, willy-nilly blowing
And
that inverted bowl we call the sky,
Where
under crawling coop’t we live and die,
Lift
not thy hands to it for help-for it
Rolls
impotently on as thou or I
And
if the wine you drink, the lip you press,
End
in the nothing all things end in yes-
Then
fancy while thou art, thou art but what
Thou
shall be-nothing-thou shall not bless
While
the rose blows along the river brink,
With
old Khayam the ruby vintage drink:
And
when the angel with his darker draught
Draws
up to thee-take that, and do not shrink
For
in and out, above, about, below
Tis
nothing but a magic shadow show,
Played
in a box whose candle is the sun,
Round
which we phantom figures come and go
And
lately, by the tavern door agape,
Came
stealing through the dusk an angel shape
Bearing
a vessel on his shoulder; and
He
bid me taste of it; and ‘it was-the grape’
One
moment in annihilation’s waste
One
moment, of the well of life to taste
The
stars are setting and the caravan
Starts
for the dawn of nothing-Oh, make haste!
Ah,
fill the cup:-what boots it to repeat
How
time is slipping underneath our feet:
Unborn
tomorrow, and dead yesterday,
Why
fret about them if today be sweet
I
think the vessel, that we fugitive
Articulation
answered, once did live,
And
merry- makes; and the cold lip I kissed
How
many kisses might it take –and give!
Then
to this earthen bowl did I adjourn
My
lip the secret well of life to learn:
My
lip to lip it murmured- while you live
“Drink!
For once dead you never shall return.”
Then
to the rolling heaven itself I cried,
Asking,
what lamp had destiny to guide
“Her
little children stumbling in the dark?”
And
– a blind understanding! Heaven replied.
Myself
when young did eagerly frequent
Doctor
and saint, and heard great argument
About
it and about: but ever more
Came
out by the same door as I went
A
like for those who for today prepare
And
those that after tomorrow stare,
A
muezzin from the tower of darkness cries
“Fools!
Your reward is neither here nor there!”
Oh,
come with old khayyam, and leave the wise
To
talk: one thing is certain, that life flies;
One
thing is certain, and the rest is lies;
The
flower that once has blown forever dies.
Why,
all the saints and sages who discussed
Of
the two worlds so learnedly, are thrust
Like
foolish prophets forth; their words to scorn
Are
scattered, and their mouths are stopped with dust
Ha,
make the most of what we yet may spend,
Before
we too into the dust descend;
Dust
into dust, and under dust, to lie,
Sans wine, sans song, sans singer, and –sans end
Lo!
Some we loved, the loveliest and best
That
time and fate of all their vintage prest,
Have
drunk their cup a round or two before,
And
one by one crept silently to rest.
And
this delightful herb whose tender green
Fledges
the rivers lip on which we lean-
Ha,
lean upon it lightly! For who knows
From
what once lovely lip it springs unseen!
They
say the lion and the lizard keep
The
courts where Jamshyd gloried and drank deep;
And
Bahram, that great hunter-the wild ass
Stamps
on his head, and he lies fast asleep
“How
sweet is mortal Sovereignty!”-Thin some:
Others-“how
blest the paradise to come!
Ah,
take the cash in hand and waive the rest
Oh,
the brave music of a distant drum!
With
me along some strip of herbage strown
That
just divides the desert from the sown,
Where
names of slave and sultan scarce is known,
And
pity sultan Mahmud on his throne.
And
David ‘s lips are locked; but in divine
High
piping Pehlevi, with wine! Wine! Wine!
“Red
wine!”- The nightingale cries to the rose
That
yellow cheek of hers to incarnadine.
Dreaming
when dawn’s left hand was in the sky
I
heard a voice within the tavern cry,
“Awake,
my little ones, and fill the cup
Before
life’s liquor in its cup be dry.”
Awake!
For morning in the bowl of nights
Has
flung the stone that puts the stars to flight:
And
lo! The hunter of the east has caught
The
sultan’s turret in a noose of light.
MOWLANA Djalâl-od Dîn RUMI
(1207-1273)
Founder
of the famous brotherhood of sophism, known in Occident under the name
of "Dervish-turners", is at the same time a great spiritual
Master known in all Orient as "Mawlânâ", the Master by
excellence, a poet, a philosopher, and also gifted of sight: doesn't he
speaks at the medieval age! Of the dangers about nuclear fission and the
plurality of the world .
He is the author of several works: "mystical Odes",
"Quatrains", "the Book of the inside": all reflect
his love for the beauty, his nostalgia of the divine one. His principal
work, the Mathnawî, a treasure of spiritual words, which constitutes
the deepest esoteric comment of the Koran, is still read and
contemplated in all the countries of Islam almost as much as the holy
Book itself. Mathnawî de Djalâl-od-Dîn Mohammad Mawlawî of Balkh,
famous in Occident under the name of Rûmî, called Mawlânâ (Our
Master), one of the greatest mystical geniuses of all times, is without
question one of the best of the universal literature and, we could say,
a sacred book of humanity. It is a monumental work of fifty and one
thousand verse. A spiritual sum, a human and divine comedy, the peak of
Moslem mystical poetry, a work to which misses no element necessary to
generate a study it on the life, the thought and origin of human being.
Born in Balkh, in Khorassan in 1207 (504 of hégire), Djalâl-Al-Dîn
Mohammad was later on called Mawlawî Khodâvandegâr and Mawlânaâ deRûm.
Since the IX century of hégire, he was also called Mawlawî and in
Occident became famous under the name of Bahâ-Al-Dîn Walad and called
Sultan-Al Ulama. Their genealogy tooted up to Abû Bakr, first khalife
of Islam. Bahâ-Al-Walad mother would have been of the princely origin
dynasty of Kharazm-Shâh. Eminent theologist, Bahâ-Al-Dîn Walad was
also a very heard of preacher. He was born towards 1148 of our era. his
sermons and his thoughts were joined together in a volume published
under the name of Maârif. Regarded as a sheikh soufi (he had received
its Khirqa of Ahmad Ghazâlî, the brother of the famous philosopher),
he was the object of a great respect. He was the first spiritual Master
of Mawlânâ. He also was one of the six Nadjm-Al-Dîn Kubrâ
representatives. Aflâkî, historiographer of the brotherhood founded by
Mawlânâ, tells us the course of a voyage on the demand of the father
of this one: "from where are you come? "Bahâ-Al-Dîn
answered: "I come from God and I go towards God, because there is
nothing except God. We can note that the father of Mawlânâ believed
like him in the unity of existence (Wahdat-Al-wudjûd). They also shared
certain hostility to the scholastics thinkers that Bahâ-Al-Dîn Walad
criticized publicly. That explains the opposition of Fakhr Al-Dîn Râzî,
which was one of the defenseurs of Kalâm (Moslem scholastic). It was
claimed that this conflict had caused the departure of Bahâ-Al-Dîn
Walad and its family of Balkh. Fakhr Al-Dîn Râzî, the spiritual
adviser of the king Khârazm-Shâh, indeed held a great authority and
its personal hostility could of incur that of the sovereign. But it
cannot be true, because Râzî died in 1209, that is to say ten years
before emigration of the Mawlawî family. There are several other
versions on this subject. on says in particular that Bahâ-Al-Dîn
Walad, in a mystical revealing, had seen the nearest destruction of its
birthplace by the Mongols, which had results in preceding this event.
They thus left Balkh in 1219. Djalâl-Al-Dîn was back then twelve years
old. They carried out the pilgrimage in the Mecca. While passing by
Nichapout, Bahâ Al-Dîn Walad met Shiekh-Farîd Al-Dîttar, and this
one offered its Asrâr-Nâmeh (Book of the secrecies) to young Djalâl-Al-Dîn.
This one preserved during all its life a large respect for. Attar and
Sanii; he always quotes them like his spiritual Masters. On the way they
visited Baghdad and, after three days, left for Arzandjân, where they
were fixed. In the year 625 of hégire, Alâ-Al-Dîn Kayqobâd, the
sedjoukide king, who invited Bahâ-Al-Dîn Walad in Konya, conquered
this city. They spent some time to Lâranda, where Djalâl-Al-Dîn
married, at eight years old, on the order of hisr father, the girl of
Khodja Lâlâ, Samarkand. It gave him two sons, Sultan Walad, who
succeeded to Mawlânâ when this one died (at the top of the Malawi
brotherhood and Alâ-Al-Dîn Mohammad. Finally, Bahâ-Al-Dîn Walad
installed himself definitively in Konya with his family; where he found
his role as a preacher and became the spiritual Master of this city
where it died in 1231, whereas Djalâl-Al-Dîn only had twenty-four
years. he replaced his father with the direction of his college. One
year later, a former Bahâ-Al-Dîn disciple, Burhân-Al-Dîn Mohaqiq
Tirmidhî, returned to visit Mawlânâ and became his spiritual Master.
There remained there until his master’s death nine years later. It by
its councils that Mawlânâ left to study in a famous school of theology
directed by a canonist hanafite scientist, Kamâl-ud-Dîn Ibn AAdîm.
After some time, he went to Damas, where he remained there several
years. It is at that time he could have met Muhyî-ud-Dîn Ibn Arabî,
Sheikh ul-Akbar, which he spent the last days of his life there. Certain
specialists were tempted to establish a direct connection between these
two large poles of the Sufism says "the Western" and "the
Eastern" Sufism. Unaware of if they personally met, because Mawlânâ
has never spoken about the historical Sheikh ul-Akbar and there is no
documentation about him. One also spoke of an indirect influence of
Ibrabî on him by intermediaries about Sadr od-DIN Qoniawî, which was
the son-in-law of Ibrabî and became an intimate friend of Mawlânâ.
After his stay with Alep and Damas, Mawlânâ returned to Konya and
retook the direction of the college where it taught jurisprudence and
the koranic law. The geopolitical and social events occurring in this
area did not seem to have had a great influence on his life and his
thought. What occurred to him of a more significant matter and which
upset all its life was his meeting with Shams of Tabriz, an unknown
solitary dervish traveller, who arrived one day to Konya.
There are very little of information about him. We only know that he was
originating from Tabriz, where he was probably born towards 580 of hégire.
Aflâki says that he was a disciple of
the Sheikh Abû Bakr Zanbilbâf of Tabriz. He was called
"Shams the flyer" because of his ceaseless displacements of
city. He did not live that odd job he carried out during these voyages.
he speaks about Shams by calling him its spiritual Master. When he met
Shams, he was forty years old and of a great intellectual maturity. What
Shams brought him, is an opening on another dimension, a revealing, the
environment of divine love, beyond any discursive logic. The greatest of
Persian poetry are the fruit of this meeting and of this spiritual
relation: the Diwân of Shams Tabrîzî, composed by Mawlânâ and
dedicated to Shams as a sign of deep gratitude for that which had made
him aware of his nostalgia of a lost paradise and allowed him to reveal
what was hidden on the deepest corners of his heart: "for hundreds
of million of years, he says, I flew like an atoms in the air”. If I
have forgotten this time and this state, however the voyage during the
sleep recalls it to my memory. Sleep, this nurse, I cherish the milk of
my days spent, ô Almighty. In order to release himself from his
conscience for a time, they afflicted to themselves the shameful actions of drinking
wine and the use of narcotics. Everybody knows that this existence is a
lure, and that the conscious thought and the memory are hell "Mawlânâ
died Sunday 5 of Djumâdî II 672 (December 17, 1273) in the evening.
During his last disease, Sheikh Sadr ud-Dîn came to wish him a prompt
cure, he had answered: "When there is nothing more, between the
lover and loved one, than a shirt made of hair do you wish that the
lights could be united again? ".
The
story of a king who fell in love with a slave and bought her
A long time ago, there was a king to who belonged the temporal power and
also the spiritual power. It occurred a day, going to hunting by horse,
with his courtiers, the king seen ion the way a young slave: the soul of
the king became a slave of this slave. As the bird of his soul beaten
his wings in its cage, he gave money and bought the girl. After having
bought her and having gained all his desires with her, the divine
destiny wanted her to fall sick. A certain man had a mule, but not pack:
as soon he had a saddle, the wolf took away his mule. It had an ewer,
but could not have water: when he found water, the jar broke. The king
gathered doctors’ coming from all around Iran, country with 7000 year
of civilisation, abounds in historic buildings built before and after
Islam. Before Islam, we found great civilisations and monuments with
Ashoush, Kashan, and Shiraz etc. The majority of the that were monuments
built after Islam are large mosques built in the name of the Shiites
heads and generally to replace the temples of Zaratustra. In the ancient
temple of Zaratustra, large flames were lit to mark the symbol of energy
and of the sun. The cupolas of the mosques, mainly of the Iranian
mosques, are made of gold. The Persians wanted to safeguard the image of
their sacred place, dated from a period before Islam. Hereafter, we will
develop history certain cities and Iranian tourist provinces.
Tourism
kerman
The
Jewel of the desert
The
town of kerman: The capital of the province of Kerman is the old
historical city of Kerman, located at a distance of 1060 kilometres of
Teheran. The name of this city appears in the pre-Islamic texts. It was
a large prosperous city at the time of Sassanides. The vestiges of the
monuments like the fortress of Ardashir, Ghaled Dokhtar and the
considerable temples of fire dating of this period testify all to the
historical past of Kerman. The prosperity of the city prolonged during
the pre-Islamic time and was the capital of the country under the reign
of Gharakhataees, Atabaks and a branch of Seljuks. The city was more
developed at the time of Safavides when the complex of Ganj-Ali Khan,
name of the cheiftain of the city, was created; and this flourishing
aspect continued under the dynasty of Zands. Some urban establishments
like the bazaar, the mosque and the caravansrai of this period are still
present. However, after Qajars seized the power and Agha Mohammad Khan
the Qajar monarch killed many townsmen because of their support towards
Lotf-Ali Khan Zand, the city knew a strong decline and had to spend
years to be recovered.
Except its old structure, with its long shaded alleys, its dusty roofs
of argile and of straw and its vaults and apartments, the new town of
Kerman has developed and was rebuilt. Now It is a city having the
necessary equipment to the voyages and the urban life like the hotels,
travel agencies, airport, stations, urban transport, restaurants, etc,
just like an impressive boarding house for the tourists. Kerman has
several hotels of 1st and 2nde category like Sahra. Amin, Kerman, Naz,
Pariz and Akhavan to place the tourists who arrive.
The province of Kerman
With
a surface of 193 000 km2, Kerman constitutes one of the largest
provinces of Iran. Located at the southeast of the country, it is
limited to north by the provinces of Khorassan and Yazd, in the south by
the province of Hormozgan, by the province of Sistan and Baluchistan and
that the west by the province of Fars. Kerman is a ground of mountains
and deserts. The mountainous areas are on the western part and the
desert areas at north and east. The climate of this province varies
considerably. It is dry and moderate in north and the centre; hot and
almost wet in the south and east. The deserts and mountains of Kerman
offers a beautiful and intact natural framework, and an alive and
interesting environment, just like the herds of zebras, gazelles and
stags. Kerman has a weak water ground. Halil Roud, the constantly
flowing river, is its most significant river. The superficial lack of
water of Kerman, involved, for a long time, the many development of the
broad, even historic, qanats (underground channels of water). Kerman is
not a province with a dense population because of the nature of its
areas, its dry climate and the long distance between its various cities.
Its population is currently made up of 1 700 000 inhabitants living in
10 towns of Kerman, Jiroft, Baft, Shahr Babak and Bardsir. Their
language is the Persian one with a delicate Kerman accent. The majority
of the inhabitants are Moslems however religious minorities, in
particular Zoroastrians live there for a long time. The Turkish
languages and Baluches are also spoken in certain wandering tribes
around the area.
The inhabitants E Kerman friendly, accessible and are attached to their
national rich traditions and religious habits. Economy of Kerman is
based on agriculture and the industry. Agriculture has its particular
characteristics in the various dry, moderate and tropical areas of the
province; and the agricultural products of the area are the grains, the
beets, and the sheets of henna, cumin, cotton, the citrus fruits, the
pistachios and the dates. These last two products belong to exports of
the province. The copper mines of Kerman are one of the richest in their
kind throughout the world. There are industries with manual operation
just like those with technical operation. The carpet of Kerman is famous
everywhere in the world for its delicacy and its resistance; and art of
the invoice of Patteh - another form of tapestry also prevails in
Kerman. The small ones and large-scale industries with technical
operation include alimentary industries, the productions of cement,
coal, sweeten and copper, these last ones the mines of Sarcheshmeh. The
province of Kerman is connected to Teheran and to other parts of the
country by road, (via Ispahan) and by plane. All these means of
communication placed flourishing economy of the province on the way of
the growth.
Places and historical monuments at Kerman:
The
historic buildings of Kerman include the complex Ibrahim Khan of which
the school and glaysariyeh, the Vakil Bazaar and Srai, the mosque of the
grand Jami of the 14th century, the Iman khomeini (Malek) mosque of the
11th century, the Pamenar mosque of the 12th century, the Moshtaghieh
Dome (fall it from Moshtagh - Ali Shah), the Jabalieh Dome, beautiful
architecture and plasters with the holy place of Imamzadeh Shahzadeh
Hassan and the mosque Chehelsctoun de Haj Ali Agha.
Pars (province)
In
the ancient times, the province of Fars was a significant centre of the
culture and Persian civilization. Under important Iranian dynasties,
whose Achéménides, Fars was the capital of the country. With many
historic monuments, Fars is a window of art and Iranian history and
Islamic. Some of the greatest poets and Iranian philosophers are
originated of this province.
the identity of the province and the entire country are connected ,which
we call Iran Pars (Persia). Located at the south of Iran and covering a
surface of 133 000km2, Fars is limited to north by Zazd and Ispahan, by
west by Kohgiluyeh goes Boyr Ahmad, in the south by Hormozgan and
Bushehr, and by the east of Kerman. The climate of Fars is complex,
going from cold in the areas of the south and east. The towns of
Serpidan and Nurabad are located in the mountainous areas. In the towns
of Shiraz, Kazerun, Fasa and Firuzabad the weather is soft, while Lar,
Khonj and Evaz have dry and hot summers. Zagros is spread from Northwest
to southeast. In the Northwest of the province, high mountains like Barm
Firuz and Azamat are. The famous procession of Kolis Kosh is located in
this mountain. The mountains close to Shiraz are Sabz Pushan, Kuh-e
Bamu, Kuh-e Tudaz and Kharman Kuh. The most significant river is
Karkheh, taking its source from the mountains in north, passing by the
town of Marvdasht and flowing inside the Bakhtegan Lake. The river in
which the dam of Derudzan was set up irrigates many areas and offers
spectacular sights. The dam is favourable for the water sports. The
other rivers of Fars whose majority run in the Persian Gulf is as
follows: Qara Aqaj, Shapur, Dalki, Firuzabad and Fahlyan. The cascade of
Margun in the extreme west of Fars is very high and attracts a great
number of people. There are three impressive lakes within Fars:
Bakhtegan (Neyrig), Parishan (Famur) and Maharlu. In the mountainous
areas, there are the impressive caves, most significant ones are as
follows: the cave of Tadevan located at 120 km to the east of Shiraz on
the road of Jahrom-Shiraz. This cave, where many bats live, is one of
the largest of Iran. Heydar
Beyg, in which a well is, is located at Beyza. The vegetation of this
province is rich and is varied in variety with in particular the
acanthuses, the oaks, the almond trees and fig trees. The forest is
spread on the forests of Zagros. Fauna and the flora include the wild
ibexes, gazelles, stags, young wild boars and foxes. The birds that we
find in the province are partridges, pheasants, eagles and some birds of
migratory species. Achéménides established the dominant Persian
dynasty in Fars. Since that time, Fars is a major centre of the culture
and Iranian civilization. The farsi is the most usually spoken language.
The religion for the majority of the inhabitants. The religious
minorities are Zoroastrians, the Jews and the Christians. One of the
largest Iranian tribes called Qashqayee lives in Fars. Agriculture is of
primary importance in Fars. The principal products are the cereals (corn
and barley), citrus fruits, dates, sugar beets and cotton.
Industries of Fars have their importance, of which the petrochemical
industry, an oil refinery, an electronic factory of production of tires,
industry and a sugar factory. The province of Fars includes 15 cities.
Shiraz is the capital of the province and the others are as follows
the:Abadeh, Estahban, Eqlid, Jahrom, Darab, Sepidan, Fasa, Firuzabad,
Kazerun, Lar, Lamard, Marvdasht, Mamasani and Neyriz. Shiraz is known
throughout the whole world to be a historical city.
The Province of Ispahan
Province
of a great antiquity, it is known as being a window of Iranian and
Islamic art and history. The province of Ispahan, located at the centre
of Iran, covers a surface of 105263 km2. It is limited to the east by
Yazd and Khorasan, north by Markazi, the west by Lorestan, Khuzistan,
Chaharmahal and Kohgiluye, and in the south by Fars. Made of mountainous
plains and areas, the province has 3 types of climate: dryness, sowing
and semi-wet. But the major part of the province has a moderate climate.
The high mountains such as Dena, Karak its, Shahankooh and Alvand,
hidden in snow, are in this province. The largest river in the central
plate of Iran, Zayandeh Rood, passing by the province of Isfahan, offers
considerable impressive sights. There are facilities for the leisure’s
like the oar and the motor boats and the places for fishing as well on
Zayandeh Rood which passes by Ispahan and is close to a dam built in the
river, to 117 km in the south of the city. In addition to Zayandeh Rood,
there are other rivers such as Marghab, gandoman and Anar Bar, which
sprinkle the province. The different climate involves a rich animal life
in variety. Since many years, the authorities take measures to protect
the environment. Because of sufficient water resources, agriculture and
the breeding are of great importance in this province. This province,
one of the most significant industrial centres of Iran, has many
industries, small or large, in particular of heavy industries of iron
and steel industry and steel-works. It is rich in natural resources,
among which appear of the lead and zinc, iron, coalmines.
The religion of the majority of the inhabitants is Islam. Farsi
(Persian) is the language most usually spoken of course, in certain
areas, the azerbaijani, the Armenian and Hebrew is also spoken. The
varied historic monuments, for which Ispahan is universally known, are
distributed through the province, marking its antiquity. UNESCO recorded
several of these monuments as historical buildings. Isfahan is the
capital of this province, its other cities are as follows: Ardestan,
Khansar, Khomeyni-Shahr, Semirom, Faridan, Fereydoon-Shahr, Kashan,
Falavarjan, Shah-Reza, Golpayegan, Lanjan, Na' een, Najaf-Abad and
Natanz. All these cities are connected between them and to the other
provinces by main roads or suitable roads. The airport of Isfahan,
located at the Northeast of the city, with a capacity of 500 flights per
day, plays a significant role to connect Isfahan to the other towns of
Iran and other towns of close countries. Isfahan: With 1570 meters above
the sea level, Isfahan is located at 414 km in the south of Teheran.
This universally known city, counts of many historic buildings and
bridges, is one of the most significant tourist attractions in Iran, so
that almost all the tourists travelling to Iran will visit Ispahan.
Going back to approximately 2500 years, Ispahan was the capital of Iran
at 3 historical periods. The golden age of Ispahan is during the time of
Safavides (1501-1736).
Abyaneh
Village
of a great antiquity, Abyaneh resembles to a living architectural and
anthropological museum. It offers an impressive window of the adaptation
of the man to his environment. It is located on the slope of the
Northwest of the MT Karkas, to 2 km of Natanz (provincial town of
Ispahan). It is at 2500 meters above the sea level. With a place named
Hanjan, a road connects Abyaneh to the principal road of Kashan-Natanz.
Hanjan is at 55 km of Kashan and 25 km of Abyaneh.
The river of Barzrud mainly sprinkles Abyaneh. Located on the slope of
the high mountain of Karkas, this village has a cold climate and many
sources creating the most favourable condition for agriculture.
According to newest clues' collected at Abyaneh, is goes back to the
antiquity but its golden age was for the period of the Safavides. The
word Abyaneh is derived from the word "viona" which means
willow plantation (in the local dialect, "vey" means willow).
The village is extended along the river, and its configuration indicates
that in the past the inhabitants showed much consideration for safety.
Although the village itself is located on a high ground, 3 castles
protected the inhabitants at the time of the enemy attack. Moreover, the
configuration of Abyaneh protects it from the strong winds and the
floods. Abyaneh is of a compact manufacture with narrow and of steep
alleys. Located on the mountainside, the houses are aligned in such a
way that the roofs of certain houses are the gardens of the others. The
materials used for the construction of the roofs are wood, the straw and
clay. The walls, made of red mud bricks, are impressive. The mud bricks
are of such quality that they harden when they are exposed to the rain.
In order to benefit to the maximum of the sun, the houses are in the
east. What is impressive in the architecture of Abyaneh they are the
houses, uniforms seemingly. The majority of the doors have 2 knockers,
which are made out of wood and of a traditional style. They have
beautiful designs, poems and the names of the owner and mason encrusted
in certain doors. These poems illustrate well the Old Iranian culture.
Many frontages date from the period of Safavides. At the side of the
door of many houses small platforms are offering to the passers by and
local resident places in order to rest a moment. The simplicity of the
houses of Abyaneh gives you a picture of the rural life in Iran. Each
part is used for various functions. For example, a simple room can be
used as dining room, show, room and guest room. To save the heat, the
parts used in winter are architectural wise different from those used in
summer. So that each piece of the parts is enlightened in an equal way,
there are several small openings in the roofs. The size of the parts,
windows and doors indicate all the simplicity of the life in this old
village.
One calls Abyaneh an entry to the Iranian history. In certain houses,
there is earthenware of a hundred years. The Local Traditional clothing
is of a great antiquity. It is said that a woman of Abyaneh inherited
her wedding dress from her grandmother. The language spoken by the
inhabitants is similar to the Parthian language (an Iranian language of
the parthes who lived in an old country in the south-east of the Caspian
Sea, now belonged to the North-East of Iran). There are several historic
buildings with Abyaneh of which the mosque of blade, the mosque of
Yarzaleh or that of Hajatgah, the Castles of Haman, the two houses of
dervishes (dating from the period of Safavides) Zeyaratgah, impressive
monument attracting a great number of visitors each year.
The province of Yazd
Covering
a surface of 76 156 km²,
the province of Yazd is located at the centre of Iran. It is limited to
north and in the west by Ispahan, in the Northeast by Khorassan,
southwest by Pars and southeast by Kerman. The deserts are close to
Kavir-e-Loot, Kavir-e-Namak, Dasht-e-Kavir and the not very abundant
falls of rain give a dry climate to the province. The few mountains of
this area are mainly located at the south and the southwest of which the
most significant are Shir Kooh whose tops are covered by snow all the
year. The floating deserts and sand are the principal geographical
characteristics of this province. The mysterious silence of the close
deserts attracts those, which like the major and unexplainable beauties
nature. The entire surface is rather low out of water; lack of adequate
falls of rain on broad sections and presence of vast extended from
unproductive land. These last years, by planting bushes and trees in the
desert areas, serious measurements were taken in order to stop the
spreading of the dessert. In the winter, when the requirement of water
was not of importance, they stored water in tanks for it to be used in
summer. The permanent fight counters the non-favourable conditions made
the inhabitants hard working.
Because of the weak vegetation, the animal life is not rich but there
are of species of animal and birds that adapted to the circumstances.
The town of Yazd probably dates from the period of Sassanides. The
geographical characteristics of this area encouraged people to develop
particular styles of architecture. For that, in the ancient parts of the
city, the majority of the houses are made bricks of mud and have roofs
in the shape of dome. These materials served of isolation, preventing
heat from penetrating through. The existence of special structures of
ventilation, called badgirs, on the roofs, is a distinctive feature of
architecture of the city (a badgir is a high structure on the roof under
which is, inside the building, a small point of water). The majority of
the inhabitants live in urban areas. The Moslems constitute the majority
of the population, while Zoroastrians and the Jews are minorities. The
language spoken in the province is the Persia. Yazd (the capital) is
connected to the other cities by roads of asphalt. Scheduled flights
connect Yazd to the towns of Teheran, Ispahan, Kerman, Zahedan and
Bandar Abbas. The province of Yazd is rich in ores such as iron, lead,
zinc, copper and uranium. Although agriculture and breeding are not very
prosperous, the breeding of silk worms and apiculture prevails in
certain areas. The Industrial area, which the province of Yazd comprises
various manufactured industries of which the most significant one is the
textile industry. The textiles produced in this province are famous in
Iran in some other countries. The town of Yazd is the capital of the
province, while the other cities are Maybod, Taft, Abarkooh, Mehriz,
Ardekan and Bafgh. YAZD: Located on a vast dry valley, at 677 km in the
south of Teheran, Yazd has a dry and sowing climate with hot summers and
cold winters. In the past, without modern installations, it is only the
intelligent architecture of the building, which made it possible for the
inhabitants to tolerate the hot summer. The structures of ventilation
called badgirs were the most significant means by which the interior
became fresh. One can still see these structures in the oldest part of
the city. For that, Yazd (and is still) was called the city of the
badgirs.
According to certain historians, Yazd was created by Yazdegerd I
(339-420 after J.C.). The oldest district of Yazd is called Fahadan.
Being in the medium of immense deserts, the Mongolian ones did not
capture this city, from where the immigration of many poets, artists and
scientists for this period, of many schools, mosques and mausoleums were
created in Yazd. Currently, as well as the traditional work of craft
industry as modern industries are active in this province. UNESCO
recognized Yazd like city having the 2nd oldest architecture in the
world.
Guilan
Granted
of an extraordinary natural beauty, of a pleasant climate, of high
covered mountains of vegetation and of luxuriate forests, this province
attracts a great number of visitors each year. Located at the south of
the Caspian Sea, Gilan covers a surface of 14709 km². This province is
limited to north by the Caspian Sea, in the west by Ardabil, the east by
Mazandaran and the south by Zanjan. The high mountains of Alborz retain
moisture and create a soft and wet area with luxuriate forests and
marshes. The wettest area of Iran, Gilan knows annual precipitations
rising to approximately 200 cm. The following assembly lines are in
Gilan: the mountains of the west, which include part of Alborz. The
rivers are numerous; the majority of them take their source in the
mountains of Alborz. But Sefid Rud, the largest river of Gilan, takes
its source in the interior plate of Iran, runs in the plain of Gilan
then to the Caspian Sea. The Other significant rivers are the pol, Rud
and Shalman Rud. Along the coast of the Caspian Sea, there are the many
marshes, largest being those of Anzali and Amir Kelayeh. The marsh of
Anzali is in the south of the port of Anzali and includes/understands
the two areas protected from Siyah Keshim and Selke. It covers a surface
of 450 km² It is the habitat of certain species of migratory birds,
because this marsh is of international importance. It has a single
natural vegetation in its kind. It has facilities for the leisure there
to make boats on the marsh.
The marsh of Amir Kelayeh, which covers 4 km², is located at the
southeast of the town of Lahijan. It is the habitat of many watery
plants and migratory birds. The sides of the mountains of north are
covered with thick forests of oaks, beeches, elms, and alders and of
olive-trees. On the plains and certain mountainous areas, there are
meadows and rich pastures. The inhabitants of the province of Gilan are
called Gilak, speaking the language about Gilaki. The ethnic Talesh
group, speaking the Taleshi language, lives on the west side of Gilan.
This group had a wandering way of life in the past. Today, however, they
have a fixed residence. The religion of Gilak is Islam. All the
provincial towns are connected between them and to the other provinces
by asphalt roads. The airport of Rasht is also a significant centre for
transport. Favourable natural conditions and the stopping on the Sefid
Rud River, installed at the beginning of the Sixties with Manjil,
contribute to the development of agriculture. The majority of the
inhabitants, consequently, are implied in agricultural activities. The
most significant harvest is rice, while the tea, the tobacco, the citrus
fruits, the grain and the peanuts are also produced. Industries of Gilan
are mainly located on the suburbs of Rasht (the capital of the
province), the most significant being those of mining and the alimentary
industry, the industries of wood, the tobacco and the textile. The coal
mines and the oil industries belong to the natural assets. Fishing is
very significant and the fish are used as much as for a domestic
consumption as for export. We find more than one hundred fish species
inside the Caspian Sea, the most significant being the salmon, the mule,
the carp, the catfish, the pole and the sturgeon. Having the best
quality, the caviar of Iran that we obtain from the sturgeon i exported
very much. Rasht is the capital while Astara, Astaneh-e Ashrafiyyeh,
Anzali, Fuman, Langrud, Lahijan, Rudbar, Rudsar, Souma’eh Sara and
Talesh are the other provincial towns.
FARVAHAR
It
is the symbol of the god who knows all and who is able to do everything:
Ahoura-mazda (Ahoura = to know and Mazda = to be able). This symbol is
comparable to an eagle, which knows everything, and which is able of
everything and which does not have faithful need to burn its faithful
believers to make reprehensible acts. He does not need either, to show
the sign of paradise to its faithful ones to obey him. He is the creator
of all; he never wants to punish or make suffer anyone and does not have
the need to make his faithful ones suffer. Now I will present to you the
explanations on the various components of this Ahoura-mazda eagle.
The
head of Farvahar: To have a head like each human being, means
that the man is created with the image of God and the world is a gift
left from this being. And the man with "the reason" and
"his Holy Spirit" were left on earth in total freedom. And it
is advised to fight the AHRIMAN, which is the devil and the symbol of
bad acts, thoughts or words. All of this in order to create the paradise
on ground and that all the human beings could live in peace.
THE BEARD: The beard of Ahoura-mazda will indicate the man which becomes wise,
rational and which can distinguish the good from the evil. The age of
reason of the human beings is calculated to be between 20 and 40 years.
After the passage of the heat of youth, as from 20 years, it is the
moment when we reflect best and which we study well our acts.
CLOTHING:
What
we see on the image of Ahoura-mazda, which wears completely banal
clothing, means that Man (woman or man) must have equal and normal clothing.
THE SMALL CIRCLE:
On
the left hand of FARVAHAR, there is a small circle, which is the sign of
the kingdom of the human beings on Earth.
THE LARGE CIRCLE:
at
the centre of the body of Ahoura-mazda, there is another circle, which
is the symbol of the sun, which gives us the life, the energy on Earth.
THE PLUMAGE:
There
are three feathers on the bottom and three others on the top that we
multiply by two which make twelve. They are the symbols of twelve
planets or the twelve angels which by the side of the whole powerful
God.
The RIGHT HAND:
The right hand of
Ahoura-mazda is directed towards a direction, which means that life has
a goal.
TWO
CRANKS:
They
are located on bottom left and on the bottom right. They are the symbol
of perpetual continuity and of the rotation of the universe.
THE CROWN:
The
crown that we see on the head of AHOURA-MAZDA, is the symbol of its
kingdom which manages the whole world. Consequently, all is under its
orders: water, fire, wind, and life...in global all that is on Earth.
THE
CROSS-:
It
is used among Christians, It is a deformed kind of that of AHOURA-MAZDA
The latest discovery at Jiroft
The
latest discovery of the Persian civilisation, has interested the
magazine called “dossier
d’archeologie” which has dedicated its number of a 145 pages of the
October month 2003 (n 287)to the fabulous discovery at Jiroft.
The
month of October 2003 has informed us throughout all the media of this
discovery, which took place after the 2001 flood, which the surface was
filled of an extraordinary quantity of funerary settings filled of
objects.
We
are presenting to you few passages of the articles written by martin
gozlan, Jean Perrot, Youssef Majidzadeh, Karl Lamberg Karlowski .
A “before” and an
“after” Jiroft
The
discovery of the Jiroft knocks over the ideas received. From now on
there will be a before and an after Jiroft. The existence of an old
culture from a high artistic level inside the Iranian plateau puts an
end to our entire question concerning the origins of these prestigious
artefacts made of chlorite found on the oriental sites of the Euphrates
at Indus. By revealing a iconography and an independent culture, Jiroft
drives the need of, once again asking the question of the influence of
the Iranian plateau on the bases of Mesopotamia and the sumerian
iconography.
Expressions
such as “intercultural style” or “transelamite” are now obsolete
.We could talk of an “Jiroft style” or of Kerman, of an Iranian
iconography, elamite, or pre elamite, depending on their age, if we
spread the appellation “elham” throughout the plateau, on the east
side until the lut desert. Transposed on the Mesopotamia cultural
context, this iconography will be left exotic, in the form of a
prestigious artefact, where it would be re interpreted according to the
functions of the environment; eventually she will be modified in its
elements and in its organisation. It is less probable that she could
have conserved its first original aspect. From as far as more than 1000
km of Kerman, on the rabic peninsula parts, the shores of the Euphrate
and of the tiger or the stretches of the central Asia.
The civilisation was not born where we thought it was!
By
Martin GOZLAN
The
discovery in Iran of a civilisation old of 7000 turns all the
archaeological data’s ups and down. Another world has preceded Sumer.
Welcome to Jiroft, the valley of the first philosophical artists. Inside
a lost valley at the south east of Iran, between the eternal snow of the
Djebel Barez , and the Hormoz Detroit, on the Persian golf , laid down
for thousands of years an untouched secret. Those of the rise of our
civilisation. A couple of weeks ago, we firmly believed that it has
begun at Sumer, at Mesopotamia. And all of a sudden like a lightning
bolt for the decipher of the past, a storm of adrenaline for the
archaeologist: The human thought, its vision over the beauty and of the
terrible .Its quest for a social organisation, its chaotic exploration
for a superior principle, all of these has been shaped and token form a
few century before Sumer, 1000 km more toward south, at Jiroft, in Iran.
Nothing corresponds to what we knew any more, all the certitude crumbles
down. In the past, of never having to be dogmatic on an ideology, let us
beware forever! Jiroft would of staid an obscure place, despite lights
of its sky and the splendour of its palm groves, of its green water
river, the sumptuous Halil roud, did not get out of his bed in 2001. The
floods made to come back to the surface an extraordinary quantity of
funerary settings, filled of thousands of blue shaded artefacts. Many
vases an cups, made of chlorite and of copper .All that a millennium
ritual could of bury inside the tombs of its disappeared ones for a
travel that ends here, in a providential swelling, among the fascinated
villagers of the Kerman province, where no ones goes there, only when
they import throughout all Iran the inflated fruit of a truly oriental
paradise.
A new look on the origins of the oriental civilisation.
The
information that we dispose at the moment does not allow us more than a
rescue operation. They do not authorise any statistic and even less of
analysing between the diverse elements of the collection made. However,
due to the spread and efficiency of the Iranian archaeological services,
this material, is not without a conserve a certain unit. Concerning its
origins, the valley of the Halil roud at the south of the Jiroft. Inside
the Kerman province; from the fact that it could be dated, in general,
of the third millennium before J.C; from the fact that again, in their
absolute totality, the artefact that are presented here come from tombs,
cemeteries, which are prolonged to about 40 km on the side of the two
shores of Halil roud situated at the south of Jiroft. This cemetery
belongs to the villages and the cities where the relics have been
located. They weren’t touched at all by the looters; their methodical
exploration is running under the charge of professor Yousef Majidzadeh ,
in charge of the Jirfot program in Iran.
The
documentation’s that are already gathered gives the answers to a Seri
of question asked in the past decade concerning the beginning of the
oriental civilisation.
By
filling and completing the archaeological data’s, already gathered in
the Kerman province, mainly situated o the site of Shahda and of the
Tepe Yahya , they reveal the existence , at the south east of Iran, of
an important cultural centre which was
barely
seen until now . This part of the country was known to have nomad
tribes, which use to live there a long time ago. Question were asked
about the presence in Mesopotamia or on the side of the Arabic peninsula
of the prestigious artefacts imported, mainly consisted of vases made of
chlorite decorated by half-precious stones, finding here an answer; The
Iranian origin are confirmed and also the possibility that their
iconography had influence those of the Sumerian world. Unlike a current
opinion that up until now made the Mesopotamia the unique and shinning
centre of the technological and economical development, social and
cultural, political, and artistically of the first historic
civilisation. The Jiroft discovery, created the reflection; she guides
us to take a new look about the origins and formation of the oriental
civilisation from the fourth and the third millennium before J.C, just
like the French and the foreign specialist of Iranian archaeology have
recognised it.
There
would be from now on a before and an after Jiroft. The content of this
number of the “dossier d’archeologie” is to deliver
quickly to the knowledge of the archaeological community and for all the
public, data’s where everyone will felt the interest and the
importance of it. It is published by the lined authorisation given to
the Faton edition of reproducing a large part of the illustration of the
catalogue prepared by professor Youssef Majidzadeh from the
archaeological research centre of the patrimonial cultural organisation
of Iran. The site of Jiroft is situated inside the Kerman province.
Covers a surface of around 18000 km2 .it adjoins at the east to the
Seistan and Balouchestan provinces; at the west the sites of baftand
Sirjan; at the north and north east, respectively, the mountain hill
region of Jabel baryof the sardouyeh and the of the country of Bam ;at
the south finally, the hormozgan province , an altitude of generally
650mtr but the depression of the Jiroft is encircled by volcanic summit
(Jebel Barez, Sar douiyeh) which reaches in its highest points to
4400mtr.The climate of the Jiroft is hot and humid, nearly tropical
.This big diversity of the climate explains the variation of the
agricultural production, tropical and also belonging to the cold regions
.The main source of water in Jiroft is the Halil roud ,which goes down
from the north west to the south west ,of 4 mountains , Balt, hezar,
lalezar and Bhar aseman; it waters the whole length of the region of
Jiroft before ending inside the Jazmurian swamp .Its total length is of
400 km2 ;Its basin is spread at around 8400km2.Its been a few years that
a dam has been constructed at 40 km upstream from the town of Jiroft ,
in order to develop the irrigation for the region .the Lac has reduce
compare to the normal flow of the river and at certain period of the day
it is nearly or totally dry .In
the past ,since the fifth millennium until today ,the Halili roud and 3
of the oldest river that are least important , the Shour , the
Khoshkand, the melenti, also the seasonal river that furnishes the
necessary water for the cultures of the region .These particular climate
and geographical conditions ,highly temperate mountains on the north ,
vast fertile plain , humid and sub tropical at the centre , tropical at
the south , have doted this part of Iran of an exceptional environment .
Within conditions as favourable as these, the halil roud basin has
become an economical centre in the ancient oriental well as cultural and
artistically important. Fine works of art, in particular chlorite vases
produced inside different workshops all along the third millennium, were
exported throughout the ancient orient.
The
archaeological publication mentioned a lot of artefacts found in the
excavation at the south west of Iran, inside multiple Simerian cities,
in the Diyala and until Mari on the middle Euphrates; at Tarut inside
the Persian Gulf; on the coast of the Arabic peninsula.
At
the beginning of the year 2001, a few habitat of Jiroft committed
themselves for a clandestine excavation. These illegal excavations were
made on the 400 km of the Halil roud shores, from its source inside the
mountains of Hezar and of lalezar, until north. These reprehensible
activities were progressing on the sight and knowledge of the
functionaries throughout a whole year Unfortunately the patrimony of the
organisation couldn’t intervene through the police since it couldn’t
assure the safety of the archaeologist.
The
extent of the destruction was considerable. Thousand of people have
participated to the carnage, for the search of the treasure.
They
search from early the morning until when the sun went down.
A
square of 6x6mtr was allotted to each family, by the worries of the
equity; a fragment of the same surface was given to groups of 6 widows.
This very long and massive looting was mainly centred on the cemetery,
where the funerary offerings were laid down.
The
professor Cori c. Lmaberg Karlowski
“25
years ago, I was finishing my excavation program at Tepe Yahya, an
iconography that puts into the same...
None
of the archaeological searches had battles of snakes, lions, facts that
were undertaken since then in the south of Zebus, architectural motifs,
were, from Iran.
This
dramatic discovery has known long periods of times .We know that the
discovery of the Jiroft at 75 km of Tepe Yahya, turns upside down our
comprehension of this region. In the process of the excavation Tepe
Yahya in Iran, it puts back our vision to the right spot. We have
discovered fundamental conceptual workshops which had a connection
between the origins of the fabrications of the chlorite vases and of the
middle east civilisation, In 1973,
David ABBASI,
his
biography
David
Abassi was born the 22 of July 1957 by the side of his mother, lady
Zahra Mirzai and of his father Abas Abassi in the city of Mashad.
From
14 years old, he started writing in the following newspapers: khorasan,
nabard ma, aftab sharg and karikature.
At
16, he was nominated head of the people’s party for the student
organisation of which Naser ameri was the principle of it.
At
17, his first book “ the ridiculous people of our city” was printed
At
21, he became the pioneer and director of “ nashrie adab”
At
22, he wrote his second book, which came to the market.
He
was the student (for history and philosophy) of professor Mohamad Taghi
Shakiati and of sheikh Ali Tehrani and of the two first years of the
revolution, he was their politic assistant...
At
24 he was forced to quite his country and lived and studied in Lebanon
and Syria for a time and after that he went to Paris and stayed there.
David
Abassi is the pioneer and the head of the cultural centre of Iran
–France, of the étoile publication, shahre farang, homa, kehian
jahani, in Paris.
“Doctor
khourosh Aria manesh” and “ Siavash Basiri” and his friends and
partners....
In
France, he was the pioneer of the advertising services by computer and
of the coffee net.
David
Abassi is the producer of dozen s of theatrical plays and of cultural
works. From which we can name “another rostam; another esfandiar” a
work of Irage Jenati Atai where famous actors such as: Behrooz
vousoughi, Malek Jahani Rozai, Esfandiar Monfared Zadeh, and 17 other
person were playing in it and this play was around for about 2 month in
Europe and Canada.
At
30 years old, he created the first Persian radio in Paris which was
called 3avaye Iran” (without any dependency from any government) and
for the first time in the Iranian radio history, he made it possible for
the listeners to talk live on the radio.
David
Abassi at 31 years old became the creator of show of the French radio
ici&maintenant and continued his career in the radio by using the
French as language.
Then
he participated and spoke to many important personalities in radio and
TV programs ......
Darioush
Farouhar, prime minister Bazargan, doctor Yazdi, Mahdavi kani, Hossein
Ali montazeri, Sheikh Ali Tehrani, the sister of Seid Ali Khamenei....
and interviewed more than a dozen of other people and this method was
adopted by other Iranian media throughout the world. Many of David
Abassi’s interviews, from what the interviewee said, had a prosecution
style, at a point that that the prime minister Bazargani, after having
spoken with David Abassi, has rejected the political Islam for which he
fought for more than 50 years and said that “ Islam didn’t come to
teach us about living, politics, cooking, architecture... !!!
Many
important French figures like the senators and the minister and others
were invited for the radio program of David Abassi. Personalities like:
senator Henri Caillavet who is the father of rationalism of France,
general Henri Paris who is the consultant of the French president,
Pierre Marion head of the French service intelligence, Francoise
Hostalier, French minister of education, Roland Dumas, French minister
of foreign affairs, the actor Daniel Jalen, Jose Bové head of the
French agriculture syndicate and many more...
At
37, David Abassi was introduced to the Internet and continued his
political and cultural activities throughout the world with this media
.By opening a learning centre for Internet in Paris, he became one of
the first Iranians to introduce the Internet to many of his people!!
At
45 years old, he created the international TV channel of Mehr and the
24-hour Internet/radio called ava.com.
David
Abassi has up until now done around 100 hours of TV shows, produced 3500
hours of radio programs in Persian and French, and wrote more than 2000
articles.
He
is the author of the book “Persia, 7000 years of civilisation” and
is also the author of dozens of subjects and new words and expressions
forgotten for many years from which we can name: “ the political
Islam”, the secularism civil society
, “the changing of names into Persian”.
He
is the first animator of ancient Persian celebration in a foreign
country.
David
Abassi is the author of more than 70 books written in Persian, Arabic,
French and English, his last book in French is called “the women and
the fight inside the political Islam” , with a nice preface written by
the quill of Henri
Caillavet who is the father of French
rationalism and French psychology.
David
Abassi has been honoured to receive the golden prize of humanity in
France, which is a great prize and also the golden and silver medal of
merits and gratefulness of France and the art medal of knowledge and
literature.
List of books written
by Hassan ABBASI :
1 - The ridiculous people of our country (in
Persian)
A few comic sketches written when he was 17 and
banned after they were published.
2 - Schiism in Iran (in Persian)
Historic research on the fight the Persian
people carried on against the Muslim invasion by creating a political
movement named schiism which was diverted for centuries by religious and
political leaders ... in order to obtain power, the last one was
diverted by KHOMEINI.
3 - The master of the Revolution (in Arabic)
Analysis of Ali SHARIATI's ideas and character
who, after he got his DEUG of Sociology degree, went to Iran and played
a rather important role to Islamize Iranian youth and society and lead
them towards a Revolution the ayatollahs look advantage of.
4 - Yes indeed, that's the way it was, brother
(translated from Persian into Arabic) Speech
of Ali SHARIATI
5 - Islam without moulla! (in Persian)
Historic research on the appearance of the
Islamic clergy.
6 - Where is my gun ? (in Arabic)
Collection of documents about a people's
resistance against Nazi fascism.
7 - Religious despotism (in Persian)
Book by KAVAKEBI translated from Arabic.
8 - Higher than Ali SHARIATI (in Persian)
Review about Islamization of the Iranian people
by Ali SHARIATI's ideas and encouragement of the intellectual people to
work toward the way of rationalism rather than religion.
9 - When liberty is beat up ? (in Persian)
Four articles about liberty in Iran, written in
the papers.
10 - Women : stand up for your liberty! (in
Persian)
Very profound explanation of what Muslim women
went through for several centuries, taking Koran verses in to account.
11 - And he also left (in Persian)
Written work in memory of a great master.
12
- Edjtehad : renewal of the thought (in Persian)
Analysis of the reactionary ideas of the
ayatollahs and proposition of a renewal of the thought of the Muslim
people.
13 - From Mitra to Mohamad (in Persian)
Historic research on religions and rational
ideas.
14 - Religion and Rationalism (in Persian)
Historic analysis of the fights between
secularism and religion...
15 - Koran, poetry in Persian style (in Persian)
Research on the poems of the Islam prophet which
were collected several years after his death and named Koran.
16 - History of histories (in Persian)
Play on the idea of the world creation.
17 - A mission for Sammad (in Persian)
Comic play paying tribute to great Persian
film-maker Parviz SAYYAD.
18 - Discussion with History (in Persian)
Discussions with General GHARABAGHI, former
chief of administrative staff of the Iran Shah, Ari BENMENACHEH, leader
of a MOUSSAD group, BAZARGHAN, Prime Minister of Iran, YAZDI, former
Iranian Minister of Foreign Affairs, FOROUHAR, former Iranian Minister
of Labour, savagely murdered last year, professor ASSEMI, chief of
Tajikestan Academy, murdered in 1997, Roger HERNU, President of a
Masonic lodge in France and General Henri PARIS.
19 - History of the Persian people and national
identity (in Persian)
Two speeches for two conferences in Washington
and Tajikestan.
20 - Citizen (in Persian)
Comic play which has guessed the 7th
presidential elections in Iran where a conflict between ayatollahs was
beginning
21 - Terrorism et neo-colonialism (in Persian)
Conference given in Los Angeles in 1997 where
acts of terrorism of the Islamic Republic were unmasked.
22 - Pen, my love (yes indeed, that's the way it
was, brother) (in Persian)
Forty articles from Hassan ABBASI published in
international newspapers and forty articles written about him when he
was 40. (1997).
23 – Esther : Queen of the Persian Empire (in
Persian)
Scenario on the life of Cyrus and his son who
married Esther.
24 - I dreamed of God, he was crying like a baby
(in Persian)
Book which defends the kindness and innocence of
God and unmasks the demagogy of the clergy and religious leader.
25
- Book of ERCHAD (in Persian)
Collection of 50 numbers of ERCHAD newspaper.
26 - Book of Homa (in French)
Collection of 11 numbers of monthly Homa, the
letter of the Persian secular writers.
27 - Book of Share-Farang (in Persian)
Collection of 10 numbers of monthly
Share-Farang.
28 - I dreamed of God, he was crying like a baby
(in French)
29 - Esther and the Persian King (in Persian)
Scenario on the appearance of Esther in Persian
monarchy...
30 - Meeting in Paris (in Persian)
Scenario about the success and failures of
Iranian expatriates after the Islamic Revolution.
31 - Regret of KHOMEINI!? (in French)
Biography of Hassan ABBASI, existence of several
Islams, proposition of a Protestantist Islam turned towards secularism
and last days of KHOMElNI who was in love with his daughter-in-law and
wrote many poems for her.
32
- The secrets of Islam (in French)
New research on the poems of the Islam prophet
which were compiled after his death and were called Koran.
33
- Seven interviews (in French, in the process of being published)
Interviews of Hassan ABBASI on the air of radio
“Ici et Maintenant” with General Henri PARIS, Roger HERNU, Daniel
GELIN, BAZARGHAN, Ari BENMENACHEH, FOROUHAR.
34 - Persia : 7000 years of civilisation (in
French)
Collection of thoughts on Persian philosophy,
culture, civilisation and literature since 7000 years.
35 - I dreamed of God, he was crying like a baby
(in English)
36 - History of 7000th year's Revolution (in
Persian)
Explanation of the Islamic Revolution which, as
a matter of fact, was the Revolution of
the English against the interests of the
Americans in Iran. Once the Iran Shah had gone away from the English and
come near the Americans, moreover, he had cancer, the
English had been able to take advantage of the
naiveté of the Americans to replace the Iran Shah by KHOMEINI.
37 - Medium (in Persian)
Scenario about the tear of families.
38 - An interview with Sheik Ali TEHERANI (in
Persian)
Interview made in 1983 with the son-in-law of
the Iranian spiritual guide, who was also the master of this guide,
where he issued a fatwa against all leaders of the Islamic Republic.
39 - Terror in Paris (in Persian)
Scenario about political murders in France.
40 - Ayyne A VEST A (in Persian)
Historic research on AVESTA and ZARATUSTRA.
41 - History of the Saviour and beauty of
Kashmir
Play about the life of Jesus and his trips to
Egypt, Persia, India and Kashmir where he had learned medicine,
pharmacy...
42
- Persian calendar, 7000 years (in French, Persian, English, Arabic)
This pocket calendar has been published since
1994 and is distributed everywhere in the world.
43
- HAFIZ, the shrewd man of Shiraz (in Persian, in the process of being
published)
Research on the life and adventures of a great
Persian poet.
44 - Women in Islam (in French)
Research on the situation of the woman,
specially in the Koran, treated like an object or a slave, who has to
submit to man's wishes.
45
- BAZARGHAN's will (in Persian)
Mehdi BAZARGHAN, Iranian Prime Minister after
the Revolution, confides in Mister
ABBASI a few weeks before his death and
confesses that, after more than a half century
of fight for political Islam, Islam cannot teach
us how to run the country.
46
- Candidate at the 7th presidential elections, why ? (in Persian)
Hassan ABBASI was a candidate at the 7th
presidential elections in Iran after Iranian people appointed him, in an
opinion poll, on a U.S. radio, as the 6th right-hand man. He published
10 principles, the first one was the replacement of an Islamic Republic
by a secular Republic. Although he was an official candidate after he
obtained his registration certificate, he was not allowed to go back
home. A few of his principles were borrowed by KHATAMI...
47…48…49…50…51…52…53…54….70……………………………..
And...
2500 hours of radio & TV (Mehr) broadcast on the FM, "Ici et
Maintenant" (in French and Persian).
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