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Persia 7000 years of civilisation David
ABBASI
TRANSLATE BY: Elsa De France
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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 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
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.
AVESTA
and the three great monks
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)
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
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.
The exposition of 7000 years of Iranian art in Paris
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.
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
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
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: 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.
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.
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 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.
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. 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,
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.
Invention of the bank
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:
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. 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 . 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
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
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. 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.
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)
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. 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
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 .
The
story of a king who fell in love with a slave and bought her
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. 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.
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 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. 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 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.
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.
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. 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. 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……………………………..
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