Azar Kiani

Хоб дидам, ки шоире шудаам
Ва девонеро аз калимоти марг пур кардаам
Оё дар он диёр дустдоштатарин мехмон хохам буд?
Оё бахр, ки ойинаи качнамои хуршед аст
Дар мадду чазри замон акси худро хохад бохт
Ва сабук дар куртаи сохил нахохад гунчид?

Фардо ки баро ман хохад нозид?

Ман ба марде меандешам, ки аз куча гузашт ва туфлияшро лок ва ё пок накард
Ва ба оне, ки дар намоиши эътирози се дандонашро шикастанд...

Оре...
Замон мардеро дар оташ андохт, ки сиришти обияш чахони ташнаеро сер кард,
Ва дар пои оне занчир баст
Ки чамъиятеро аз банди чахолат рахо сохт...

Эй дил!
Болои кух рав (мисли укоб)
Ва дар абадият нигох кун!
То аз тамошои чилвахои рухи хеш дар филмномаи сарнавишт замоне бехуд шави
Ва ба шахре бингар,
Ки дар каронаи офтоб вокест
Ва бозор надорад
Ва дар он савдои зиндаги нест
Ва касе ишкро намефурушад...

Оё хубобхои кучаки беранг
Табассуми мармузи обшор нест
Ки ба руи мардуми нодон шугуфта?

Ман ба чамъияти гуристонхо хасад мебарам
Чи гуна онхо ба вокеъоту хаводис бетафовутанд?
Онон, ки озоданд
Аз хукуки овоз додан ва интихоб
Аз хукуки майдон рафтан,
Истеъфо талаб кардан,
Силох гирифтан
Ва туъмаи хаводис шудан
Онон озоданд...

Ва озоди, зеботарин вожаи ин даврон
На хамин аст, ки мо барояш чон мебозем?

Хон...!
Эй он ки корвонеро аз паси худ ба магриб мебари
Баргарду ба пуштат нигох кун
Оё сояат хануз бо туст
Ва оё китоби таърихро дар багал надорад
Онон ки аз сафахоти китоб ситора мечиданд
Магар сармояе барои расидан ба офтоб фарохам накарданд?

Ба пеш харакат кун, ба пеш!
Бас хунхо, ки дар ин мусофират рехта
Ва бас лолазор, ки аз он руйидаву пажмурда
Ва хамоно имкон дорем
Шахрхои зеборо
Бо тамомии коххои мучаллал
Ва базмгоххои дилгушо
Ва душизагони диситон
Пушти сар гузорем
Ва дарёе ба суи биёбон
Дарёе саршор аз марворидхои хикмати кухан ва дарёфтахои тоза
Ки зебоии шахри идеоли фалосифаро
Дар арози мунташир кунад
Чори созем

Ба пеш харакат кун, ба пеш,
Ва бими танхои надошта бош!
Мабод, ки кадам ба кафо нихи ва сарнагун ба гувдол уфти
Ба пеш харакат кун, ба пеш...
(11.04.1998)

Azar Kiani

Ангушт макун ранча ба дар куфтани кас...

Хафтае кабл дар пайи интишори матлабе шурангез дар Адабиёт ва Санъат, ки хадафи муаллифи он рушан нест, тахкиру ихонат бар ойини зартушти дар сафахоти бархе аз нашрияхо фуру рехт. Дарвокеъ гароиши ифротомези нависандаи ин матлаб дар киболи ислом мунчар ба вокунишхои ифротомези бархе аз бовармандон шуд. Албатта дар ин шурангези зартуштият ва зартуштиён мукассир нестанд ва бо дарки ин нукта бархе аз нависандагон хам дар посуххои худ аслан аз ин ойин ном набурдаанд, ки сазовори тахсин аст. Вале хамзамон зиёдаравии бархе дигар аз вокунишкунандагон мояи таасуф аст. Дар ин замина навиштаи Хочи Махмудчони Турачонзодаро мехонем, ки гуфта:

«...аклу хиради моро аз занчири тафаккури зиддимантикии дуалисти – духудои, оташпарасти, хурофотпарасти ва офтобпарасти озод кард ва ба чои он чахонбинии тавхиди ва яктопарасти ба армугон овард... аммо чохилияти мо мардуми эронзамин... гирифтори ширк дар холикият низ буд».

Инчониб бо хондани ин суханони чахломез натавонистам аз ироаи чанд нукта пархез кунам. Зеро навиштахои ин шахс на танхо омезае аз тахрифоти кухан дар бораи дини зартуштист, балки тахкир хам хаст. Нахуст, ба назари ман тафаккури дуалисти ба хеч вачх зиддимантики нест, тазоду танокуз як амри рузмарра ва табиъист. Дигар ин ки дини зуртушти дине нест, ки духудоиро омузиш медихад. Ин андешаи галат ноши аз чахл ва тахрифоти кухани мухолифони ин ойин аст. Зартушт ба санавият ё дугонагии офаридгор бовар надорад, балки дугонагиро танхо дар ахлоки одами, яъне дар андеша, гуфтор ва кирдори инсонхо дармеёбад, ки ин нуктаро хеч ахаде то кунун такзиб накарда:

«Аз огоз ду маниши хуб ва бад (спенто-маиню ва ангро-маиню ё ахриман) дар андеша, гуфтор ва кирдор падид оянд. Аз ин ду, накурой равиши дурустро бармегузинад, на бадрой» (Готхо, 3.3).

Яъне ин дугонаги аз назари Зартушт танхо дар андеша, гуфтор ва кирдори инсонхо вучуд дорад ва на берун аз он. Ба андешаи ман, ислом ва хар дини дигаре низ бар ин асл бовар дорад. Яъне берун аз мухити ахлокии инсон хеч гуна некию бади, ростию дуруг вучуд надорад. Албатта ривоёти бозмонда аз Эрони кадим неку бадро дар табиат хам чустучу мекунанд, вале ин равиши фикри танхо вижаи мардумони эрони набуда, балки хамаи аквоми чахон аз ин равиш пайрави мекарданд. Чунончи хануз хам авом селу раъду барку вайрониву тахрибро ноши аз бади ва шукуфоиву бахор ва хосили хубро ноши аз неки медонанд, ки ин бо омузишхои Зартушт хеч иртиботе надорад. Ва ривоёти эронии кадимро низ наметавон ба унвони мадрак аз чахонбинии зартушти пазируфт. Чунончи «Куръон», суннат ва аходис мадорики асли барои фахмиши ислом хастанд, хамин тур танхо «Готхо», яъне он бахше аз «Авесто», ки андеша ва афкори Зартуштро мерасонад, мадраки зартуштият аст ва харчи берун аз «Готхо» ва чанд замимаи он дар «Авесто» хаст, ба зартуштият иртибот надорад.

Гохо бештари уламо ба галат Ахура Маздо ва Ахриманро ду худои ба хам зид каламдод мекунанд, ки ин нишонаи чахли эшон аст. Зеро дар «Готхо» мафхуми «ахриман», ки шакли тагйиркардаи «ангромину» аст, аввалан худо нест ва сониан ба унвони «маниш ё равиши фикрии бад» на дар мукобили Ахура Маздо (худованди чону хирад), балки дар баробари «спентомину» (маниши нек) карор дорад. Дар харду калимаи «спентомину» ва «ангромину» вожаи «мину» бо «маниш» ё «равиши фикри» ва ё хатто «маъни» муродиф аст. Дар адабиёти пахлави ва исломи мафхуми «спентомину» (маниши нек) фаромуш шуд ва «ахриман» дар мукобили Ахура Маздо карор гирифт. Хамин тур бархе аз уламои ноогах хануз гумон мекунанд, ки Ахура Маздо ва ахриман ду худои некиву бади хастанд, вале имруз бо ошкор шудани ростихо ин тахрифот дигар эътибори худро аз даст додааст.

Дигар ин ки Зартуштият оташпасрати нест, «оташпарасти» аз калиша (стереотип) ва ихонатхои кухан аст, ки ба ин дин илхок кардаанд. Дуруст аст ки зартуштиён дар баробари оташ ва ё нур намоз мегузоранд, вале агар аз хамин зовия бинигарем, мебинем, ки масехиён дар мукобили пайкараи Масех ва мусалмонон ба чониби каъба ва хачаруласвад (санги сиёх) намоз мебаранд. Мусалмонон каъбаро хонаи худо медонанд ва албатта ин рамз аст, зеро худо дарвокеъ ниёз ба хона надорад, ба хамин тартиб оташ ва нур хам дар назди зартуштиён рамзе аз вахдати вучуд аст. Зеро оташ дар батни тамоми аносир вучуд дорад ва хамора ба ин ё он сурате зохир мешавад. Масалан хар гох ду сангро ба хам зананд, оташ худро зохир мекунад. Хатто дар батни об хам, ки зохиран бо оташ дар тазод аст, навъе оташ вучуд дорад ва раъду барк дарвокеъ оташест, ки дар хастии об маъво дорад. Гузашта аз ин, нур ва нор дар назди мусалмонон хам дорои эхтироми вижа мебошад.

Бадин тартиб чунончи нависандаи мусалмон ба рамузи дини худ бовар дорад, пас бояд бипазирад, ки адёни дигар хам рамузи худро доранд. Дигар ин ки чахонбинии тавхиди ва ё яктопарасти дар Эрон танхо армугони ислом ва арабхо нест, балки кабл аз он вучуд дошт. Эрониён ин навъи чахонбиниро аз кабл дарёфт кардаанд. Торихнигорони юнони мегуянд, ки эрониён бар мардуми бобули ва юнони, ки дар назди пайкарахои худоёни худ ибодат мекарданд, механдиданд. «Готхо» саршор аз ниёиш ва пурсишхое дар баробари офаридгори ягона аст:

«Бо таъзим ва дастони барафрошта бар ту намоз мебарам, эй Офаридгор?» (Готхо: 1.1)....

Нависандаи матлаб меафзояд: «... андешаи Худои шохдор ва болдор, ришу муйлабдор, асобадаст, чомабардушу чингиламуй ва дорои точи кунгурадорро табдил кард ба андешаи Худои бартар аз хиёлу киёсу гумону вахм....»

Инчо нависанда дуруст акси «хваренах» ё «фарраи каёни»-ро бо Ахура Маздо даромехтааст. Ин иштибохи у реша дар навиштаи бархе аз уламои чохил дорад. Мутаасифона дар як китоби тозанашри Юсуфшохи Якубшох, торихшиноси точик низ дар зери накши «хваренах» номи Ахура Маздо навишта шудааст, ки галате бас фохиш аст ва ноогахии муаллифро нишон медихад. Дарвокеъ он накши «болдору ришу муйлабдор» ё «хваренах» (аз решаи «хвар»-хур-офтоб) нишони салтанати аст, ки кабл аз эрониён хатто дар миёни мисрихову ошурихо ва бобулихо ба ашколи дигар вучуд дошта ва назди эрониён ба шакли феълии худ даромадааст. Он накш маънии «фарраи каёни» ё «шукухи салтанати»-ро дорад. Бархе аз зартуштиён низ онро ба иштибох «фравахар» мегуянд, ки гуё тимсоли мовароуттабиъии инсон аст ва (чун олами мисоли Афлотун) човидона вучуд дорад. Вале «фравахар» дарвокеъ маънии баргузиниши диниро мерасонад, ки на бо «хваренах» (ё фарраи каёни) ва на бо «олами мисол» иртиботе надорад. Дарвокеъ он накши «марди ришу муйлабдор» рамзи шаханшохе аст ва он доирае, ки дар дасти уст, маънии «фармон» ё «салтанат»-ро дорад. То имруз накшхое аз Куруш ва Дориюш дар Тахти Чамшед бар бозувони худ чунин «бол» доранд. Накши «хваренах» низ дар инчо хамеша бар болои сари шохон накш ёфтааст. Ин рамз нишонаи хувияти шохони эрони буда ва бо дини Зартушт иртиботе надорад.

«...низоми табакотии Эрони он рузро, ки решаи бисёр кухан дошт ва тибки назари Авесто бар ду рукни асоси –Хун ва Моликият коим буд...дархам рехт.»

Аввалан «Авесто» китоби динии зартуштиён нест ва ба унвони мадраки дини зартушти хидмат намекунад, китоби динии зартуштиён танхо «Готхо» ва чанд замимаи он аст, ки дар яке аз кисматхои «Авесто» шомил аст. «Авесто» дарвокеъ комус ё энсиклупедие аст, ки дар замони Сосониён таълиф шуда ва ривоёту донишхои эрониёнро дар беш аз ду хазор сол фарохам кардааст. Он ховии эътикодоту бовархои мухталифи эрониву ориёи аст, ки на хамаи он ба зартуштият иртибот доранд. Аз ин миёна танхо «Готхо» ва чанд замимаи он марбут ба зартуштият аст. Вале боз хам бо ин хама тахрибу тахрифу тагйир «Авесто» ба хеч вачх бар ду рукни Хун ва Моликият такия намекунад, ин ихонат аст. Ба воруни ин, дар даврони исломи мебинем, ки гурухе ба номи «саййид» ва «эшон» ва гайра ба далели иртиботи хуни бо паёмбари ислом бар дигарон имтиёз доранд. Хатто кавоиде хам хаст, ки бар мабнои он масалан эшонхову турахо барои пок нигах доштани «пушти» худ бо мардуми оми издивоч намекарданд, ки ин ба кастаи хиндиён шабохат дорад.

«Аммо Авесто хайати чомеаро бар чахор табака таксим кардааст,... ин кисматбандии Авесто тавонгаронро амалан дар табакаи болои чомеа карор дода оммаи мардумро махкуми хукми онхо месохт. Вайрон кардани усули табакоти ва тачовуз ба харими он дар эрони кадим гайри мумкин буд. Чунонки хеч барзгаре наметавонист пешавар шавад.... аммо подшахони онхо ..мартабаи фавки башари доштанд. Чиноятхои содиркардаи онхо аз дидгохи дини зардушти гунох хисоб намешуд.»

Аввалан дар зартуштият гуноху савоб нест. Ончи гунох номида мешавад, маънии чиноятро дорад (шояд вожаи «чиноят» муарраби форсии «гунох» бошад), ки ин ноши аз кавонине аст, ки давлат вазъ мекунад. Зартуштият як чизе ба номи шариат ё конун надорад ва зартуштиён кавонинеро, ки давлатхо ва миллатхо барои худ вазъ кардаанд, муроот мекунанд. Дарвокеъ хар шахриёре, ки дар Эрони бостони ба кудрат мерасид, кавонини тозаи худро вазъ мекард ва хатто эрониён пас аз даргузашти шохон таквим ва солшуморихои худро аз рузи ба тахт нишастани шохи чадид огоз мекарданд. Аз ин ру агар кавонине «номатлуб» дар ахди сосони ва ё замони дигаре вучуд дошта, пас ин кавонини шохони сосони ё дигаре будааст, на кавонини дини зартушти.

Мафхуми «чиноят» хам, ки нависанда дар ин чо истифода мекунад, бемаврид аст, зеро як амал он гох чиноят махсуб мешавад, ки дар конуни ин ё он кишвар ба унвони «чиноят» мушаххас шуда бошад ва ин танхо дар хамон кишвар эътибор дорад. Агар ин амал тибки конуни ин кишвар чун «чиноят» мушаххас нашуда бошад, пас ин амал барои он кишвар чиноят махсуб намешавад. Хамин тур маълум нест, ки зери ибораи «чиноятхои содиркардаи онхо (яъне шохони эрони)» нависанда чиро дар назар дорад. Агар эшон он аъмолеро, ки дар шариати исломи ба унвони «чиноят» мушаххас мешавад, дар назар дошта бошад, пас иштибох мекунад, зеро дар он замон шариат ё конуни исломи набуд ва ин конун ва хар конуни дигаре танхо аз рузи пиёда шуданаш касби эътибор мекунад ва барои замони кабл аз худ эътибор надорад. Бад-ин тартиб агар эшон аъмоли шохони эрониро бар мабнои кавонини имрузии Точикистон «чиноят» эълом кунад, боз хам иштибох аст, зеро кавонини кунунии Точикистон барои имруз ва фардо (агар лагв ё ислох нашавад) ба кор баста мешавад ва наметавонад чигари таърихро дарида ба акаб равад.

Аз назари диншиноси, бар хилофи ислом ва дигар адён зартуштият конун нест, кавонин надорад ва даъвои конун будан хам намекунад. Ин ойини «бикуну накун» нест. Зартуштият бар асли озодии интихоб такия мекунад ва мантикан, хар гуна конун, ки амре вочиб ва ичтинобнопазир аст, бо ин асл мухолиф аст. Конун кори давлат аст, на дин ва чун зартуштият бар ягонагии дину давлат таъкид надорад, секюлорисм бехтарин равиши сиёсат бар мабнои чахонбинии зартушти талаки мешавад. Агар чунин набуд, худи Зартушт ба назди шох Виштосп намерафт ва андешахои худро бо у дар миён намегузошт, балки мисли паёмбарони бани исроил даст ба мухолифат мезад ва худ иддаъои подшохи мекард. Бар хилофи кутуби бани исроил, ки «осмони» ва «конун» каламдод мешаванд, «Готхо»-и Зартушт конун нест, балки дарвокеъ китобе бадеъи аст, ки аз осмон наёмада, балки хосили диду бардошти инсоне заминист ва вокеиятхои заминиро дар худ гунчондааст.

Дигар ин ки табакоти чахоргона, ки муаллиф ном мебарад, ба дини Зартушт иртиботе надоранд. Аслан дар ривоёти ориёии кадим, чи миёни хиндиёну эрониён ва чи назди мардуми юнониву урупои ва хатто назди мисриёну бобулиёни кадим аз се кишри аслии созандаи чомеа ном бурда мешавад, ки ин манзарае аз дониши чомеашиносии кадимро ба даст медихад. Холо хам чомеаи инсони аз се кишри асли яъне интеллигенсия (андешаварон), давлат ва низом (амният ва дифоъ) ва тавлиду иктисод (хусуси) иборат аст. Ривоёти ориёи хокист, ки ин кишрбандиро, ки «варна» номида мешавад, гуё Чамшед рох андохтааст, ва мегуянд ин равиш дар он замон багоят муассир ва муваффак буда ва пояи тамаддуни башариро гузоштааст, зеро кисмате аз мардум бояд ба истехсол мепардохтанд, кисмати дигар дар хифзи миллат мекушиданд ва гурухе масруфи илмомузи буданд. Ин равишро Афлотун ва Арасту хам тавсиф кардаанд ва хатто гояи «хукумати файласуфон», ки Афлотун пеш нихода, бо брахманисми кадимаи хинди мушобех аст. Вале чунончи аз Ведохо бармеяод, дар миёни ориёихо чунин набуда, ки масалан насли пешавар наметавониста ба кишри дигар ворид шавад. Варна дарвокеъ ба каста шабохат надорад ва бештар ба синф ё категорияи ичтимоъи наздик аст, ки гузаштан аз як «варна» ба дигаре мушкиле надоштааст. Уламо бар ин назаранд, ки табакабандии кастаи хинди, ки ба изофаи се кишри ориёии кадим аз акшори мутанаввеъ ва мухталифи дигари буми мураккаб шудааст, ноши аз вучуди чавомеъ, аквом ва нажоду фархангхои мухталиф аст, ки дар замонхои баъди дар мухити Хинд ба вучуд омадааст. Харчанд дар бархе аз кутуби эрони гохо аз ин бахшхои ичтимоъ ном бурда мешавад, вале онхо хеч як бар хамдигар бартари ва ё имтиёз надоранд ва варосат хам дар инчо мушохида намешавад. Дар Готхо аз хеч гуна кишр сухане дар миён нест, яъне Зартушт бо ин гуна кисматбанди алокаманд набуд, вале танхо дар бахши Фраварти, ки ба забоне наздик ба Готхо навишта шудааст, барои нахустин бор аз се кишри чомеа ба ин тартиб ёд мешавад: 1-востря-фшуянт ё шахрвандон, 2-ратаештор ё артишторон ва 3-атраван ё рухониён, ки дар ин миёна касе бар касе бартари надорад. Дар ин чо ва дар бахшхои баъдии Авесто таъкид мешавад, ки аъзои ин се кишр ба таври мусови ва дар хамбастаги ниру ва истехкоми дини Маздаясноро ташкил медиханд. Дарвокеъ вакте зартуштиён оташи мукаддаси худро дар оташкадахояшон мустакар месозанд, ин оташ аз бахам овардани шуълахое аз оташдонхои хонахои хамаи пешаварон – охангар, нонпаз, дехкон, кишоварз, шох, гадо, меъмор, шубон ва гайра (беш аз 40 пеша) ташкил мешавад ва ин дуруст маънии хамоиш ва ягонаги ва мартабаи баробар доштани хамаи ин пешаваронро бозгу мекунад. Вакте хам ки зартуштиён мемиранд, мурдаи хамаи онхо чи шоху чи гадо ба хамон як дахма тахвил мешавад. Ин мутафовит бо равиши мусалмонону масехиён аст, ки пас аз марг сарватмандон дар болои кабри наздикони худ макбарахои пуршахомат месозанд ва тихидастон аз сохтани ин гуна макбарахо очиз мемонанд ва хамин тур нобаробарии мардум хатто пас аз марг хам ошкор мешавад. Ба ин тартиб ин нукта, ки «Авесто» тавонгаронро бар нотавонон хоким месозад, тахрифи таърихи Эрон аст, зеро бештари торихшиносон бар ин назаранд, ки дар Эрон нобаробари вучуд надошт ва хатто шохони эрони бо фармонхое вижа гуломдориро манъ кардаанд. Эъломияи Куруши бузург ва навиштахои торихнигорони юнониву чухуд ва хатто мусалмон далели ин гуфтахост.

Дар ин чост, ки нависанда ба ифрот мерасад: «...ки режими зиддимардуми ва истеъдодкуши муъбадонро...аз байн бурд»

Мубадон (ва на «муъбадон», ки адами огохии нависандаро нишон медихад) хич гуна режими зиддимардуми ва истеъдодкуш надоштанд. Ин гуна режим дар Эрон кабл аз ислом вучуд надошт, ба воруни ин дармеёбем, ки бештари истеъдодхои бузурги эрони назири Ибни Сино, Фирдаси, Рудаки, Носири Хусрав, Тирмизи, Низомулмулк, Ибни Мукаффаъ ва дигару дигарон дар ахди исломи ё ба катл расидаанд, ё фирори шудаанд, ё хамеша дарбадару саргардон будаанд.

Дар поён бо истифода аз хамон равиши окои Турачонзода чанд андарзро ба эшон ироа медорам. Худи у менависад, ки барои ошнои бо «Куръон» чанд шарт ва мукаддимае зарур аст: ошнои бо забони араби, ошнои бо таърихи ислом, ошнои ба оятхои носиху мансух, ва ошнои бо аходис…

Ман дар ин суханон эроде надорам, вале ба андешаи ман, бехтар буд агар эшон бар хамин чанд шарти худ содик бимонад. Яъне барои довари дар ойини зартушти низ ошнои бо забони авестои ва форсии кадиму пахлави, ошнои бо таърихи сехазорсолаи дини зартушти, ошнои бо кисматхои «носих ва мансухи» комуси «Авесто» ва ошнои бо паёми аслии Зартушт, ки дар «Готхо» баён шуда, зарур аст. Зеро ойини зартушти низ дар тули таърих ба тахдиду нобуди ва тахрифу инхироф дучор шуда ва пайравонаш хам борхо катли ом (геносид) шудаанд, вале боз хам тавонистаанд шуълаи фурузони ин ойинро аз бодхои мухолиф нигах доранд.

Муаллиф менависад, ки «.. хеч нафар аз зиёиёни мо хак надоранд руи Куръон казоват кунанд... зеро онон аз улуми Куръони ва чахонбинии исломи маълумоти дурусте надоранд».

Ба хамин равиш (вале ба лахни мусбати зуртушти) бояд гуфт, ки танхо он афроде хаки казоват дар Авесто ва зартуштиятро доранд, ки бо улуми марбут ба таърих, забоншиноси ва чахонбинии зартушти ошнои дошта бошанд.

Ба ин тартиб, боиста аст агар хар касе хубихои худро танхо бо хубихои худ нишон дихад ва бар зиштихои дигарон ангушт нагузорад. Зартуштиён то имруз аз ин равиш бахра мегиранд ва бар адёни дигар тахкир раво намедоранд. Дар нихоят, бехтар буд агар аз равобити мутакобила ва таъсири хамдигарии адён гуфта шавад, на аз тахрифи хамдигари. Зартуштият ва ислом бар хилофи ончи то кунун дар зехнхо хаст, беш аз хар дину ойини дигаре вучухи ба хам муштарак доранд.

Revitalization of Zoroastrian festivities:
Nowruz, Mehrgan and Sadah as masterpieces of human heritage

Nowruz as multinational spring festival:

- History of Nowruz. Nowruz literally means New Day is the celebration of New Year in Zoroastrian calendar. It is in precise accordance with Spring Equinox. It represents refreshment and renovation of life. Environmentally it is connected with growth of plants and revival of nature after long sleep in winter. Zoroastrian mythologies date the beginning o Nowruz to the time of King Yima Khshaeta (Shah Jamshid) the Indo-European patriarch. It's mentioned that when King Yima was travelling in a golden chariot towards Azarbadgan (Azarbaijan) there was spring equinox and renovation of life in the Earth. Then people became glad and made merry. Since that time people celebrated Nowruz every year in the beginning of spring.
- Cultural Importance of Nowruz. Nowruz is of great cultural importance. Historically it was a mark of identity for the most people of Middle East, Central and South Asia and even beyond that. Today Nowruz I celebrated in Iran, Turkey, Central Asian countries, Kashmir and Pakistan, Afghanistan. Some times, historically and even nowadays, there was / is a danger of extinction of this beautiful celebration. It's recorded that one of Sheykh-ul-Islams (the Leader of Muslims) of Medieval centuries, famous Sufi poet Imam Ghazzali had ordered that Nowruz should be banned and traditional practice of playing with swords and other toys among children in the day of Nowruz should be stopped. It seems with more recent influence of extremist branches of Islam and Islamic revolution of Iran celebration of Nowruz has been stopped in some Muslims regions, like some parts of Pakistan and Kashmir. But it is still celebrated among Kashmiri pundits. With coming of Taliban to power it was banned in Afghanistan, but the recent moderate government of Afghanistan seems to be proud of celebrating Nowruz. Despite many efforts to ban and extinguish Nowruz in some places it's still celebrated as the most culturally important festival among the people. Nowruz marks the starting of spring and so the starting of a new life and brings joy and peace to the people. It crosses the boundaries of many countries and brings cultures and communities together. It was always practiced by the people of various creeds and races, different religions and beliefs, different ethnic groups and connected three great regions of Middle East, Central and South Asia and brought diverse cultures together.
- Environmental importance of Nowruz. The environmental significance of Nowruz lies in its being a spring festival. Tied with other traditions of Nowruz celebration, environmentally beneficial traditions and customs also developed hand by hand. In Tajikistan in the day of Nowruz people start planting trees and grow vegetables and flowers. Agrarians start working with their lands and throughout the year they continue to care about Earth. In this day waters are brought to thirsty lands. There is a custom of playing with water during Nowruz among some village communities in Tajikistan with the hope that this year becomes watery year and not drought one. In this custom, people throw water to each other and make merry just similar to "Chaharshanbe suri" when people jump over fire. Generally Nowruz is as sacred and holy for the people as their places of worship. They keep their homes very clean and put on new dresses in the day of Nowruz, cook the most tasteful meals and share collectively. Nowruz is a very collective celebration and people during Nowruz visit each other's homes and accept each other with open faces and happy smiles. They share food, sing and dance together and make merry. Especially among the women it's the most important festival. It's the time where all women openly express all their wishes and emotions, they sing and dance altogether without any fear and shy, young girls show their talents and abilities in various kinds of competitions organized by elder women. For them Nowruz has really educational experience as well, since they learn and share a lot of abilities and talents needed in their future lives.

Mehrgan as multinational autumn festival:

- Mehrgan is another Zoroastrian festival, which is connected with the time of harvesting and collecting of fruits and vegetables in the fields. It is in accordance with solar turn of time in autumn. In this time people usually come together and share sweet and food, especially fruits and vegetables gathered during the year. For thousands years the people of Middle East and Central Asia has celebrated it. Even Arabic spoken people of Middle East celebrate this beautiful festival. They pronounce it as "Mehrjan" because of lack of "g" in Arabic dialects. It has been a mar of identity for many peoples of Middle East and Central Asia like Kurdish, Iraqis, Syrians, Balochies, people of Turkey, Azerbaijan, Iran, Central Asia and Afghanistan.
- History of Mehrgan: The history of Mehrgan goes back to the era of ancient Iranian kingdoms. People of Ariana (old Iran) celebrated it since prehistory. It has been preserved throughout centuries despite different obstacles, foreign aggressions and changes in societies and cultures. It has been most times a mark of agrarian way of life and nowadays few traditions of it remains in most of communities, but most times it faces the danger of extinction among some communities because of different reasons like modernization, industrialization, urbanization etc.
- Cultural and environmental significance of Mehrgan/Mehrjan. Mehrgan first of all has great importance in cultural identity of the people who celebrate it. It brings together all peoples from various regions and diverse places like Middle East, Central Asia, Iran and Afghanistan. It links diverse cultures and communities of these regions. Apart from this, Mehrgan has a great environmental significance. It's associated with the time of turn of nature in autumn and bears a lot of environmental aspects of this season. People collect and harvest their vegetables and fruits and give rest to the lands and trees until spring. In this time they have careful approach to the nature and various environmental traditions and customs can be seen associated with Mehrgan festival.

Sadah - as multinational winter festival:

- Sadah is celebrated among peoples of Central Asia, Afghanistan and Iran, some parts of Turkey and Iraq, Caucasus etc. in wintertime. As a mark of identity it brings all these people of diverse cultures and communities together. It's usually celebrated hundred days before Nowruz and therefore is called Sadah i.e. Hundred. It manifests environmental consciousness of people in the coldest season of year and has particular environmental aspects associated with wintertime.
- History, Cultural and Environmental significance of Sadah. The history of Sadah goes back to the time of Indo-European nomads who used to live in harsh environmental conditions and once upon a time they discovered Fire. "Shahnameh" of Ferdowsi states that when king Hushang discovered Fire, then they celebrated that day and it became "Sadah" and every year since then it's celebrated as a festival in reverence of Fire as a part of nature. The discovery of Fire was one of the greatest achievements in the history of humanity. Fire is kept sacred and paid homage by Zoroastrians because it is one of the most useful environmental element. It's something, which makes one warm and keeps this warmth in the heart of people and brings them together. Sadah has diverse cultural traditions and customs associated with it. During Sadah people make fires, sing and dance, make merry around fire. People become happy and make Nature happy.

Everything is sacred!

Revitalization of Zoroastrian Pilgrimage
as an act of cultural and environmental importance

Ideal are the thoughts, ideal the words, ideal the deeds
of the Righteous Zarathushtra.
(Gathas, Introduction)

The issue of environment is the most central issue of our days. It really needs a proper answer. But I believe no other school can give a better response to the question of environment than the school of Zarathushtra. The Gathas of Zarathushtra starts with the concept of Righteousness or what is called "Asha" in Avestan language. This word is derived from the same root as the Sanskrit word "rta" and Old Persian "arta" and Pahlevi word "arda" and is closely associated with the English word "Right".

In general "Asha" would denote righteousness or justice, but most times it is explained as the Law of Righteousness which is the source of harmony in Nature.

As we can see in Will Durant's "Stories of philosophy" the Platonic idea of justice closely resembles with Zoroastrian concept of Asha - Righteousness. Plato's definition of Justice speaks about harmony. As opposite to the way Nietzsche and others define Justice in terms of "Might is Right", or Rousseau and Paine preach the wildly liberal life in nature, Plato says that Justice is nothing but harmony. It's consent or an accord between the two individuals in human society or equilibrium between a human being with Nature or his/her environment. And this definition brings his views closer to Zoroastrian concept of Asha.

Asha is not only righteousness alone in terms of individual qualities of human beings, but it indeed reveals the righteous order or law in universal terms, which can be changed by no way. It's the Universal law of harmony under which the nature and planets move in equilibrium, and human society is regularly harmonized.

Here we will se that Zarathushtra was the first to speak of Justice or Righteousness as harmony before the Plato's definition.

As revealed in the Gathas Zarathushtra himself was appointed to protect the rights of Nature, to free it from oppression, fury, rapine and aggression and lead the world to a true civilization by way of preaching good thoughts, good words and good deeds among the human beings. In the form of dramatic play in the second chapter of Gathas, we will see that the Soul of Creation claims for her rights from the Creator of Universe:

The Soul of Creation (Geush Urvan) lamented to You:
Why did you create me? Who fashioned me this way?
I am oppressed of fury, rapine, outrage and aggression.
I have no one to rehabilitate me other than You.
Do lead me to a true civilization, [O Mazda!].
(Gathas: Song 2-stanza 1)

"Geush Urvan" being associated with a Greek word "Geo" (Earth), Persian words "Geti" (World or material world), "Gehan" - "Jehan" (world) is most times translated as the Soul of Creation, the Soul of the World or the Spirit of Earth (Geo). Most definitely it may denote Nature as well.

The dialogue of the Creator with Creation continues in this way:

Then the Creator of the World asked Righteousness:
Who is Your leader (protector) of the World (Earth, Creation),
who can offer her civilization, nourishment, and strength?
Whom do you wish to be her lord;
one who shall repel the fury of the wrongful?
(Gathas: Song 2-stanza 2)

Then Asha - The Law of Harmony replies:

Righteousness replied:
There is no authority in the world who is free from malice.
Of those yonder, I know none
who would activate the noble to help the meek.
Had there been one strong enough among them,
I would have hurried to his call.
(Gathas: Song 2-stanza 3)

The Wise God knows best
what the divines and their people
have been doing in the past and shall do in the future.
God alone is the judge.
Let it be so as He wishes us to be.
(Gathas: Song 2-stanza 4)

It is better for us two, the Soul of the fruitful World (Creation) and me, to raise our hands for the divine grace and ask the Wise One:
Will there be no livelihood for the honest?
Will there be no reformer among the wrongful?
(Gathas: Song 2-stanza 5)

The Wise God, the Knowing,
spoke in a loving form:
So you do not know any lord or leader
who acts in righteousness.
But, were you not fashioned by the Creator
to look after the promoter as well as the settler?
(Gathas: Song 2-stanza 6)

Then the Wise God in accord with Asha - the Law of Harmony prepared a response to a plea made by Mother - Earth
The Wise God, of one accord with Righteousness,
prepared His thought-provoking message
in response to the sweet plea made by the World (Earth),
because with His doctrine, He is the promoter
for those who wish to be protected.
He asked: - O Good Mind, do you know any one
who can help the mortals?
(Gathas: Song 2-stanza 7)

Then Good Mind of the Creator replied:
Yes I do. There is only one
who has listened to our teachings.
He is Zarathushtra Spitama.
O Wise One, he is prepared to proclaim the message
through his Songs for the sake of Righteousness.
Do grant him sweetness of speech.
(Gathas: Song 2-stanza 8)

The Soul of the World (Mother Earth) was not yet sure of power and ability of Zarathushtra to make the world a better place for living:

The Soul of the World cried again:
Am I to accept a powerless man
with a feeble voice as my caretaker?
I want a powerful ruler.
Will such a time come
when he will give me his helping hand?
(Gathas: Song 2 - stanza 9)

O God, Grant him and his people,
strength and power
through Righteousness and Good mind,
so that he leads me to peace and tranquillity.
I also, o Wise One, recognize him
as Your foremost discovery.
(Gathas: Song 2 - stanza 10)

When shall Righteousness, Good Mind,
and the Divine Dominion hasten to me?
O Wise One, do acknowledge, with Your discernment,
the order of the Great Fellowship.
O God, help us now as we look forward to Your kindness.
(Gathas: Song 2 - stanza 11)

Here we see that the Creation - the Soul of the World or the Spirit of Mother - Earth claims her rights from the Creator. Rights in legal terms are claims, claims which are right, that is 'right claims' and when we speak of Human Rights we speak of 'right claims' of human beings.

The above dialogue also brings enlightenment to the Zoroastrian perspective on human rights and Rights in general. Here only we understand that the notion of Rights in Zoroastrian philosophy is not much biased as the notion of Human Rights in modern times is.

Many philosophers of Rights when discussing about rights basically spoke in terms of human beings alone while ignoring the rest of creation. The notion of "Rights of Man" which was the name of Thomas Paine's book on rights and would ignore woman by not mentioning her name, later evolved into "Human Rights" in order to be less biased about woman and included both man and woman as "human beings".

However if one compares this notion with Zoroastrian concept of rights it will become clear that the idea of Humanism of which we would think as the best and most progressive idea fails to come into comparison with Zoroastrian notion of rights. Human Rights, which is based on the idea of Humanism, speaks of rights of human beings alone and totally ignores the rest of the world. It reveals that the ideology of Humanism has been very human-centric and manifested the selfishness and ignorance of human beings in regard with Nature and environment. Now it would become clear that by ideology of Humanism we put humanity in the center of Universe just like people of pre-Heliocentric era believed that the Earth was in the center of Universe. This human-centric ideology along with utilitarian philosophy and other aspects of modern capitalist society indeed brought about the downfall of Nature and degradation of Environment.

Nowadays some movements of Animal Rights Activism emerged in developed countries, which struggle for the rights of animals. But still it can not be compared with Zoroastrian notion of rights, which covers the whole creation, crossing the boundary of human beings and animals and reaches to the world of plants and other elements of nature.

Indeed as revealed in the Gathas, three thousand years ago Zarathushtra came to bring justice and to restore the rights of Nature, to protect it from barbarism of ancient nomads who used to burn forests and massacred animals to open new ways and discover new spaces to move forward. It was in such time that the message of Zarathushtra spread all over the world and put the foundation of human civilizations.

However in the modern times with discovery of new technologies and new ways of life humanity became more and more aggressive. Rapid industrialization, urbanization, growth of human population with expansionist ideology of utilitarianism brought about occupation of more spaces in Nature, over-exploitation of natural elements and narrowing the space for natural beings, especially wild animals and birds, plants, forests.

Creation of atomic and nuclear bombs, wars and contestations for power, overexploitation of oil, gas and other natural elements, etc. are causing great harm to the Nature and environment. The basic reason for all these could be the consequences of ideology of utilitarianism with the motto "Nothing is sacred!" which brought about the degradation of nature and environment. The nature has lost its notion of sacredness and this is the reason why every pollution and dirt is left to the nature.

Zarathushtra's notion of Good coincides with Sacred and his concept of Asha speaks about harmony and equilibrium in relations of human being with nature, between all elements of creation. When the nature is kept sacred, there would really be less pollution in environment. Usually, people do not make much pollution in places, which are considered sacred for them.

But the merit of Zoroastrian philosophy is that it considers the whole creation as sacred. The modern world needs to re-look at Zoroastrian philosophy and bring the notion of sacredness back to the Nature. Righteous approach (Asha) to the nature which brings harmony and equilibrium can come through good mind (Vohu Manah) resulting in good order (Vohu Khshathra) in which humanity would then live in peace, tranquility (Spenta Armaiti) while going towards the ultimate goal of creation, that is perfection (Haurvatat) and immortality (Ameretat).

While keeping the environmental aspects in mind, revitalizing the tradition of pilgrimage to sacred places among Zoroastrians would be of great significance. As mentioned above Zoroastrian philosophy keeps everything sacred (hereby the motto: Everything is sacred!), especially four basic elements of nature - fire, water, earth and air. Many of Zoroastrian rituals are based on the notion of purity and sacredness of these elements. For thousand years Zoroastrians kept and preserved most of good traditions which were friendly with nature and even most of these traditions have transferred to non-Zoroastrian and post-Zoroastrian cultures of the Middle East, Central and South Asia. However due to variety of causes most of the environmentally useful traditions like pilgrimage to sacred places have been totally forgotten or lost their values.

Avesta and other Zoroastrian scriptures mention about various lands and rivers and lakes, which were considered holy and were paid homage by Zoroastrians. Most of these lands and rivers are definitely located in the vast area of Iranian Plateau and Central Asia stretching from South Asia to the West Asia. Nowadays these locations are one of the main places of environmental degradations. Twenty years war destroyed the whole environment in Afghanistan, the historically famous river Zenderud has totally drought up in Iran, there is a danger of Aral sea drying up in Central Asia, and the growth of industrialization has made South Asia one of the most polluted regions.

The basic answer to the question of environment would be indeed brining back the notion of sacredness to the Nature. Under this there should be a systematic approach to the study of environmental aspects of these locations based on ancient cultures and their scriptures, their environment-friendly traditions. Indeed the Aral and Caspian seas, Oxus and Indus rivers, plains of Khwarezm and Syestan, mountains of Alburz and Damavand etc. once upon a time were considered holy lands and holy rivers for the local populations. Today as Aral Sea is drying up, so are many mountains and plains facing erosions, earthquakes and destruction by waterfalls are, to a great extent, the results of misuse and overexploitations of nature by human beings.

Zoroastrianism, which preaches life, joy and greenery due to various socio-historical reasons, was sidelined and is not properly studied in academic institutions. The followers of Zarathushtra - the first monotheist prophet today are scattered all over the world while declining greatly in number. Still many traditions, which were preserved by them, today face the danger of being lost. One of the basic ways to keep these traditions alive is to give opportunity to the followers to rehabilitate and revitalize most of these valuable traditions and to spread awareness about Zoroastrian philosophy which can give better response to the question of environment in the modern world.

One of such traditions is pilgrimage and paying homage to sacred places and locations. This would be of great educational and cultural importance for modern Zoroastrians to visit to the places of historical and cultural importance where their ancestors lived and established great civilization. Zarathushtra first spoke of Goodness and Wisdom, and Cyrus the Great was the first to declare about human rights, many of achievements of humanity are due to Achaemenians who played great role in human civilization.

Today a few Zoroastrians who are remained in the world visit Persepolis, Takht-e Jamshid, Behistun and many other places of historically importance as tourists and pay as tourists without having any share of the properties of their ancestors. Despite this, because of modern state boundaries many of them are totally disconnected with their places of worship, sacred places, and their holy lands.

The solution to this problem would be awareness campaign among the community members and designation and definition of pilgrimage sites for Zoroastrians and their official recognition by the governments of countries sharing such places and sites of cultural and historical importance. The Project of "Asha - the law of harmony" would take this responsibility to study, restore and revitalize the tradition of pilgrimage among Zoroastrian communities with emphasis on the motto of bringing back the notion of sacredness to the nature.

The concept of "pilgrimage sites of Zoroastrians" can be defined in these terms:


- The most important archaeological sites and sites of historical and cultural significance;
- The most important places of worship or sacred places like fire temples, Pirs, Dargahs, Khanagahs etc.
- The most important sacred lands, rivers, mountains, other locations which are mentioned in Holy Scriptures of Zoroastrians.

In the first step communities and the working team of each country would work over the pilgrimage sites in their own countries. The work includes study, definition and designation of such places and establishment of net between these locations within each country. This would be a short-term objective. The long-term objective would be summing up all results of studies and works in each individual countries; classification of most important locations in all countries; and establishment of a net between these locations in multinational level.

First of all, establishment of a Pilgrimage Circle or Pilgrimage Route which would start from one country and after traveling to all other countries and locations comes back to the same point (hereby: circle) is one of the main objectives. In the last year of Project the first Symbolic Cultural Tour by scholars, archaeologists, representatives of governments and international organizations, media and cultural institutions, academicians, journalists, all interested people, through Zoroastrian Pilgrimage Route is foreseen. It would pass through all countries and locations of Zoroastrian Cultural influence, especially Iranian Plateau which links several regions of Middle East, South and Central Asia, western China and South-Eastern Europe together and sums up the whole objectives and outcomes of the project.

Establishment of such Pilgrimage route, which links variety of countries, societies and cultures and communities together and starting the first symbolic cultural tour by UNESCO would be an event of great cultural and environmental importance in the future decades. It's expected that the studies would reveal and discover better ways of dealing with environmental issues and especially would impact the environmental policies of the countries of the regions of Central and South Asia, West Asia and South-Eastern Europe. From other side it would contribute to bringing communities of all these countries together and establishment of peace and stability in this area of the world.

Apart from this, a remained few number of Zoroastrians which are scattered all over the world would find opportunity to visit and go back to the locations where their ancestors lived and made their contribution to the human civilization. As well, non-Zoroastrian communities who preserved many Zoroastrian traditions and customs and live in those locations would become more and more aware of Zoroastrian philosophy, its environmental aspects, its impact in their cultures and their lives.

And may we be among those
who make this life fresh!
You, lords of wisdom,
who bring happiness through righteousness,
come, let us be single-minded
in the realm of inner intellect.
(Gathas: Song 3 - stanza 9)

We need a fresh, powerful ideology

By Delshah
August 5, 2002
The Iranian
http://www.iranian.com/


Sometimes for the sake of change towards development and progress we need to construct new ideologies.

New ideologies either come from outside or from within. If new ideologies from within do not succede to change society, then ideologies from outside can get easily be imposed on crisis-ridden societies (look at Sassanid Iran and modern Afghanistan).

These imposed foreign ideologies are so parasitic that for a long time will become the major disease for societies and gradually destroy societies into parts. This can be examplified by the myth of Azhi Dahak in Ferdawsi's Shahnameh.

Azhi Dahak may not be real, but really symbolises the hegemony, the exploitation of the Iranian mind in general and the youth in particular (as Azhi Dahak used to eat the brain of young people just like the Taliban and the Islamic regime) or simply, the source of destruction of younger/fresher minds/intellects. Azhi Dahak is a symbol of the imposition of foreign rule and foreign ideology upon Iranians. At the same time, it is the imposition of old ideas upon the youth.

The message of Ferdawsi is to uplift the banner of liberty (Derafshe Kaveh) by the PEOPLE and the struggle against foreign cultural and political exploitation of the mind, especially of the young people by reactionary ideologies.

Now Iran has a similar situation. For a thousand years Iran was under foreign torture and exploitation both physically and mentally. Iran did not have its own image and like the faces of the statues of its heroes in historical-archaelogical sites, they used to destroy the image of Iran and the Iranian nation as well

Western democracy could never suceed in Iran because of nomadic and uncivilised rules and powers, because of the hegemony of old minds. It will never suceed if we believe that someone else will bring it.

Iran needs an ideology which arises from within her heart with a strong "khodi" sense and a true systematic logic. Yes, without systematic logic we can not move a single step. The Islamic regime would sacrifice Iran for the sake of Islam and its last revolution was the last the Islamic society's last breath against the invading Western civilization. Keeping or standing up for such an ideology would result in far more disintegration and partition of Iran and elimination of Iranian nationhood.

We need to critically examine the mistakes of the past, especially the Pahlavis who had a chance to free Iran from reactionary minds and establish ideas of a young, fresh Iranian nationhood. But Pahlvi sacrificed Iran for the sake of his crown and then sacrificed the crown to save himself.

Iran needs a true and powerful ideology based on nationalist values which manifest the whole history of its existence. An ideology which manifests real Iranian doctrines of political philosophy.

Iranian nationalism should not be of the Kemalist kind or like the nation-states of Europe. Iran has to learn a lot from Indian and Chinese perspective. All Iranian ethnic groups including Kurds, Persians (Tajiks), Pashtuns, Baluchies, Taleshies, Luries and Bakhtiaries etc... should share common interests and power.

For all this, we need a fresh, powerful ideology which has roots in the core of the Iranian civilization. It seems there is no ideology which can threaten the Islamic regime. Neither monarchists nor communists, neither Shia-oriented nationalists nor democrats can influence the mind of Iranians.

The imposition of greater secularism and democratic rules from the outside is likely. Although again this would strengthen the foundations of the Islamic ideology rather than weaken it. Without internal control this would result in another partition of Iran something which the West is very much interested in.

One way is to talk about new ideas regarding the establishment and foundations of a Khshathric Society. Is it possible? Yes, but not just yet. First its ideology should be created and brought on paper. It should seek its legitimacy through all Iranian political thoughts and doctrines imaginable -- from pre-history to modern times.

Its first task should be to re-establish the notion of Iranian Nationhood as based on Iranian Culture, as existed for the long history and as dreamed by the leaders of Nationalist Iranian ideologies like Ferdavsi and then Freedom-fighters since Kaveh, Spitamen, Babake Khorramdin, Mahmude Tarabi, Abumusleme Khorasani, Hashem poure Hakim (Muqanna'), Ostad Sis, Hasane Sabbah etc...

The idea of "Khshathric society" or "Jaame'eye Khshathraayi" should be conceptualised -- "ideologised" -- as an Iranian perspective of democracy . It would mean that Iranians would not accept what is imposed (both Islamic or Western ideologies) but rather establish and develop their own notion of a democtaric society based on Iranian cultural values and the Iranian behavioural/moral/ethnic system.

Iranian world-view never accepts any extremes. It has always had and should keep its modern perspective. Once more you can refer to the story of Bahram Gur and his orders as described in the Shahnameh. It says "Baa yek sokhan deh veeraan va baaz baa yek sokhan deh aabaad" and this speaks about the power of ideologies in bringing about the birth and death of a nation. Later it says, "Hokm bar haraam budane mey va baaz bar halaal budane aan" speaks about keeping a moderate policy for all times.

Looking forward to your responses.

Рухи мурдае пас аз набард

Ман шудаам,
Ман шудаам ва имкони чашм гушудан нест,
Ва имкони харф задан нест,
Ва имкони об хостан,
Ва имкони пахлу гаштан,
Ва имкони талош, пуштикор, мубориза ва намоиш нест,
Ва имкони лабханд задан,
Ва имкони дуст доштан нест...

Дар ин замин сабзае сар кашид ва гове онро хурд,
Пас умеди шукуфтан нест,
Ва кудрати гуфтан,
Ва ниёзи шунуфтан.

Ин чо дастхоро буридаанд ва робитахоро буридаанд,
Пойхоро ва чодахоро буридаанд,
Калбхоро ва манзилхоро....

Ин чо,
Калогхои сиёхи шаб чашми хуршедро лукмаи худ кардаанд,
Ва вахшиёни лошахори абрхо ба чони хам фитодаанд,
Садои гурриши раъд меояд,
Ва шевани бод,
Ва буи борут,
Оё дубора борони хун хохад рехт?

Чи гуна мо каламро гузоштем?
Ва тапончаро гирифтем,
Ва ба бозихои кудакии хеш саргарм шудем?

Хамеша курси
Бори рисолатхои дуругинро мекашад.
Хамеша курси, ки моро фирефт.
Ва дузди Аббос, ки паёмбари мо шуд,
Ва мо – умматони у
Барои шариати маснуъияш чиход намудем,
Ва акнун курсии мо санг аст,
Ва оё Аббос кучост?....

Ман шудаам...,
Ва ин косаи сари кист, ки механдад?
Ва хиёл хам надорад ба тани кирмхурдааш бияндешад.
Магар бародари ман нест,
Ки дар урдуи мухолиф мечангид?
Пас модарамон ку?

Чаро ман фарёд задам: Су-у-у-у-урх!!!
Ва у: Са-а-а-а-абз!!!
Ва модарамон: Фар-зан-дооо-нааамм!
Чаро ман надонистам, ки Аббос чи мехост?
Ва он гурухи мухолиф, ки шиносномаашон риш буд?

Ман шудаам ва...,
Чи гуна нашъа маро бурд?
Ва киштии зирехпушам мавчи гандумзорро дарид?
Ва шахр бо тамомии гулхову чодахои мусаввараш,
Зи шуълаи сигорам сухт?
Чи гуна бо пойи тасмагии пилони фулодин,
Хонахоро вайрон кардам?
Ва дарахтони асирро?
Ва чуйборро, ки набзи мазореъ буд?
Ва пулхоро, ки ишора ба васл буданд?

Ман шудаам ва инак...,
Саге сиёх буи маро гирифтаву меояд,
Оё калогон аз тани пусидаи ман хакке бар у гузоштаанд?
Худоё!
Ин саг тарафи кадом гурух бошад?
Вох, дахан гушод!
На...., На-а-а.....!
Зинда бод Су-урх!
Зинда бод Саа-абз!
Зинда бб.....!


Чамане пажмурда

Нигох кун зи панчара
Ба суи киштзори мо
Ки мисли сайди захмие ба коми лошахори офтоб меравад,
Кучост об, об?
Оби човидонагии Хизр ку?
Ки ташнае барои човидонаги ба хоб меравад.

Нигох кун ба бог,
Баргхои сабз хушк мешаванд,
Сабзахо нафас намекашанд,
Набзи чонварони кучаки чакомахон намезанад...

Нигох кун,
Кабутарон зи шохахо паридаанд,
Ва мулкхои дури сабзро,
Ва чашмасори пуртаронаро,
Ва шохахои борвар зи шавкро,
Ва он чахони бекаронаи пур аз фасонаро
Ба чойи ошёни бенавои хеш ихтиёр кардаанд...

Бар фазо нигох кун,
Кучост абри гиряоваре?
Ки осмони софро чу калби мову чашми дилбарон даме сиях кунад,
Ва бар замини ташнадил нигах кунад,
Нигох агар гунах бувад, чи бок?
Шароби нанг нушаду гунах кунад,
Ва чашми ин замин зи чашми абр борвар шавад,
Ва руяш аз таровати гунох тар шавад,
Ва зиндагии зиндагони мурда сар шавад.
Вале...,
Магар шавад?

Ба кучахои шахри мо нигох кун,
Ки сахнахои ракси дудхову чангхост,
Шахри сангхост!
Миёни ин хама фасурдаги
Касе ба комати хамида меравад,
Касе, ки нест дилбараш,
Касе, ки нест дар бараш ба чуз сараш,
Касе ки рах ба сохили хавас набурдааст,
Касе ки мурдааст....

Кучо сухан кунам зи рушнои чун умеди субх нест?
Даруни коми шаб фитодаам,
Ва шаб даруни ман шиканча мекашад,
Ки ризки хешро зи хуни ман чавад,
Ва зиндаги кунад,
Ва суи човидонаги равад...

Азизи ман, ба ман нигох кун,
Ки шояд ин нигохи охарини кудаконае бувад,
Насими дилнишин!
Биё туро даме нафас кашам,
Фуруги субхгох!
Биё, ки чашми ман зи нур борвар шавад,
Ва руи ман зи шабнами нигох тар шавад,
Ба калби тираам сахар шавад,
Ва зиндагии мурда сар шавад,
Магар шавад?
Агар шавад,......

Participant Observations (appendixes to "The Parsees in Twin Cities")

Participant Observation N: 1

(Gathering in Parsee Dharamshalla)

Time: February 13, 2002
Place: Bai Pirojbai Edulji Chenai Parsee Dharamshalla in
137 Prenderghast Road, Paradise Circle, Secunderabad.

Prof. Rustom and I came to Parsi dharamshalla after roaming around in Mahatma Gandhi road in Secunderabad. We came there at four o’clock and after some times people came one-one, two-two. Madame Mithra also came with her friend Madame Cheney and we put chairs round and set together. People were coming and Madame Mithra used to introduce Prof. Rustom and me to them. We got introduced and shaked hands with some of them, and started talks while sitting in the chairs. Madame Mithra started talking but still some people were coming and sitting in empty chairs and started listening to her. They introduced themselves later during the coffee break. There were 25 people, half (13) of whom were women. Majority were old and people of middle age (40-50) and a single young gentleman. He looked young but later I discovered that he also was at least about forty. One old woman could heavily move alone. And so did some two old men who carried sticks in their hands. But I was sure they could listen whatever we were talking.

The Dharamshalla had an open meeting place with vast land where many cars were staying. It used to serve as an auto-park as well. There were a lot of rooms in ground-floor buildings in the right and left sides. The meeting place was round with similar round-shaped roof resting upon the numerous stands. There were no chairs in the ground but it seems whenever there was a meeting, they would gather chairs from somewhere and put round in the middle and sit. I remember I was there sometimes before and we saw a documentary about the Parsees.

I came here at the instance of Mrs. Therkey whom I know for last one year and she was a good friend of Madame Mithra from Mumbai. Madame Mithra was a prominent Parsee intellectual who happened to visit Russia for several times and had a lot of friends over there. I knew Madame Mithra for last one and a half years since when I came to know of her through my Mumbai-based friend whom again I came to know through Internet.

First Madame Mithra started to introduce Prof. Rustom who has been recently initiated into the Zoroastrian fold and had a great interest in studying Parsees and their religious customs. She told:

- Friends, I appreciate very much your spending time and coming here. I have not been in Hyderabad for long times and It’s very nice to see all of you here. I thank my friend Mrs. Cheney and Mrs. Therkey who organized this talk. I do not want to take much of your time we have to hurry, because we have train ticket at 8 o’clock. I’m very sorry, due to train delay we could not have come here yesterday. Anyway let me, please, first introduce you this gentleman, who is a Zoroastrian professor from Tajikistan. He has been here for last two months and is going to translate the whole Avesta scriptures into Persian Cyrillic script.

Then she spoke about Zoroastrians in Russia who until now preserved their Zoroastrian traditions and customs. First she spoke about her own experiences of several trips to one of former Soviet countries and her meeting and talking with the people whose ancestors were once upon a time Zoroastrians, who were later forced to abandon their faith, while preserving their language, customs and cultures related to Zoroastrian belief systems:

- Many people of the former Soviet Union are basically from Zoroastrian ancestries, who, despite oppressions and historical persecutions, have preserved their Zoroastrian culture and traditions.
I have been there in many Central Asian countries and witnessed a lot of customs and traditions related to their ancestral religion.

She spoke with great inspirations of the recent Avesta conference initiated by a government of a former Soviet country, her participation on behalf of Parsee Zoroastrian scholars, her meeting and talks with its people and their love and affinity towards their past history and civilization. According to her there was a movement among Iranian nations of Caucasus and Central Asia to restore their ancient belief while the Parsees in modern times, especially the youths were not much interested in religious teachings:

- Recently, with the initiative of the President of Tajikistan in Dushanbe they held a conference dedicated to Avesta and I have been representing Parsee Zoroastrian scholars. The people and leaders of Tajikistan are very good people, very Zoroastrian in nature. I have come to know first about them ten years before when Russian consul of that time told me “We have our own Parsees, Tajiks are Parsees of the Soviet Union with their great culture and good traditions…” I was curious since that time and finally made a lot of friends from there and succeeded to visit and see those people. During Soviet times no religion was allowed there but now people are going to restore their ancient religion. Governments are supporting them.

People were listening with great interest and a sense of surprise as how it came that they did not know before about any other Zoroastrians except their fellow Parsees and Irani brethren. Madame Mithra mentioned that several Parsee scholars for long times believed that the Iranian mainland and the motherland of Zarathushthra was located in the Central Asia and it was from here that great Achaemenidians moved westwards up to the modern western Iran where they defeated Babylonians and liberated the Jew. Now they were, as if, seeing by their own eyes a real Zarathushti from Central Asia.

I was not much interested in political generalizations and found it good time to take some photos of the group. I quietly clicked my camera without disturbing anyone. However, Madame Mithra observed and looked at me with a sign of to get a photo for her as well. I did so. All were sitting quietly while listening with a lot of attention at speakers. Madame Mithra went on to speak about some Central Asian peoples, having customs and cultures very similar to Parsees and being very “Zoroastrian” in their heart. She said that half of the people of Tajikistan were of Zarathushtrian ancestries and spoke Persian, a dialect closer to Dari of Afghanistan. They studied and read “Shahnameh” of Ferdawsi in their mother tongue, in the same language written by Ferdawsi himself without any translation, while Parsees read its translations into Gujarati.

She also said that Zarathushtra the first monotheist prophet was born in the same location where Central Asia is now situated. Moreover, she added that the Old Kiyani dynasty, which is described in “Shahnameh”, nave exactly been there in present day Central Asian territories. She emphasized that thanks to government of Tajikistan that with the initiative of their president they are celebrating Avesta and the anniversary of the prophet Zarathushtra. They were going to restore their ancient belief. Moreover, this was a first step and once upon a time pak dadar Ahura Mazda would restore the ancient religion in the whole Iranian soil.

Here I remembered about a Parsee folk legend, which speaks of a savior called Shah Behram Varzavand, that who “would come and bring justice to the whole world”. That, “who would restore the ancient Iranian religion”. Such beliefs were common among Parsees, and had more influence over their minds, I think, because of a kind of nostalgia towards the past glories of their fatherland. Such legends must definitely be the product of nostalgic minds.

In the middle of speech, one lady lifted her hand and asked a question. She asked:

- How many Zoroastrians are there in Kajakistan (this is the way she pronounced “Tajikistan”)?

Madame Mithra declined to say the number and simply said that half of the population was of Zoroastrian ancestry, although not all were Zoroastrians. However there were a number of people who considered themselves true Zartoshties. I observed that people did not get the point, so another man asked more curiously:

- What is actually the main religion in Central Asia?

Madame Mithra passed the question to me. I told that the main religion was Islam and then Christianity, but we also had a few Zoroastrians, Buddhists and Bahais etc. They again asked the exact number of Zoroastrians. I told I did not really know how many Zoroastrians we had, but definitely, they were in dozens only. People were surprised:

- Wow! So few?

- I mean only those who are officially recognized as Zoroastrians and have been initiated, - I told, - but we have a lot of people, especially youths who eagerly want to make their nowjotes done. I told it was more intellectuals who adopted Zoroastrism as the religion of their ancestors, as well as because of the valuable teachings of Asho Zarathushtra. But I could not count how many such people were there. At least I did not want to focus much on this issue.

I told that we had an association, which included Muslims and Christians as well, those who had love towards Zarathushtra and his teachings. Most of them were scholars and intellectuals who had studied or researched on ancient Iran and Zoroastrian religion, and were not officially Zoroastrians. But they would prefer to consider themselves Zoroastrians. I did not speak much, because there was not much time and the lady Madame Mithra and the professor had schedule to go to Mumbai that day.

Madame Mithra asked professor Rustom to speak about his experiences among Parsees. He started with long compliments to Madame Mithra for her helps to get in touch with Indian Zoroastrians and then spoke about diversity of Tajik and Indian cultures, and some similarities too. He complained about spicy food and said that first times he did not pay attention but one day he felt pain in her leaver. Then he started to be careful with spicy food. He said that Parsees preserved religion, while Tajiks mostly preserved ancient languages. He spoke about various local languages, which were derived from Avestan tongue - the language of Zoroastrian scriptures. He said that Tajiks read “Shahnameh” in its own language and are very proud of their ancestors who were Zoroastrians. Many Tajiks were interested in their pre-Islamic history and they needed more information and knowledge about their past. He hoped that people sitting there one day would travel and enjoy seeing the ancient land of Zarathushtra, archaeological sites and remnants of Zoroastrian culture. For all this he thanked the President of the republic who was going to restore ancient humanistic traditions.

I have never been interested in political slogans, really I felt bored, but I observed that people were all ears to listen. This would show how concerned they were about their co-religionists and how attached they were to their religious traditions, while at the same time being very modernized. I imagined while they were listening, at the same time they may be thinking of the savior who one day would come and restore Zoroastrian faith, and according to some traditionalists that time was very close. This just came to my mind, maybe because of my many times encountering with some old intellectuals who were more superstitious than the ordinary people.

At the end, they started asking questions and a gentleman gave some comments. He said that Tajiks need not learn anything from Parsis, but it’s Parsis who should learn from Tajiks. He said “we do not have anything to learn, and we are to learn something new from you, you should not ask our mobeds come and initiate you, you should establish something new and ask us to adopt it”. This was as a blast for many people who ran over him for such comments. But I thought the gentleman was of the kind of modernizers who critically view the traditional practice of the religion by most of the Parsees, but the people did not get his point correctly. Then the only young man asked me where I stay. He then commented how and what now the Zoroastrians worldwide should do to become more united in a centralized organization and do cooperate with each other according to a program. I found this man of the kind of young leaders and reformers, who have skills to make innovations and bring about difference. I was at least happy to see one such a person here. He promised to talk with me later on all issues. He later became my key informant and helped a lot in my research activities.

The debate became very hot, but someone called the people to coffee break. They started having coffee and biscuits. Some of them came and asked me questions and registered their names in my address book. I also gave my email addresses to some of them. Most of them said that they were happy to see Zoroastrians from Tajikistan. Then they started moving to their homes with a lot of impressions. Mr. Jehanshah, whom I stereotyped as a “young leader” asked me to sit in his car. We said goodbye to all he dropped me to Mehdipatnam. By chance, I came to know that he knew Russian and many times had traveled to Russia. We spoke Russian in his car the whole way to Mehdipatnam.



Participant Observation N: 2

(Hormazdruz prayers)

February 13, 2002
Place: Khan Bahadur Seth Edulji Sohrabji Chenai Dar-e-Meher in
125 Mahatma Gandhi Road, Secunderabad.

Early morning I went to Madame Chenei’s house, because she had informed me two days before about Hormazdruz prayers and I was interested to know how it would be performed. We went to Secunderabad fire temple called Dar-e-Meher, that’s the House of Love. Meher is modern name of the pre-Zoroastrian deity Mithra – the god of love, friendship and promise, which later lost its status in Zoroastrian belief system but still was respected as an angel.
So we both went to fire temple by her car. Madame Chenei has told me that her family built the fire temple and her family members were trustees of this Dar-e-Meher. At the doorsteps of the temple she showed me the “chalk” – a kind of painting made by white powder, which one can see at the doorsteps of all Indians. She explained that it was typical Parsee “chalk” and was different from that of the Hindus. Hindus would not call it “chalk” but had a different name for it.
Before entering we washed our hands from a small water cistern located in the right side of the balcony and then while reciting koshti prayers we first untied and then re-tied our religious thread around our waists. Madame Chenei guided me how to enter and do prayers in the fire temple. There were two doors from two sides and we entered the temple from the left door.
There was a big hall with chairs in two sides and a place for performing ceremonies in the middle. A priest came and talked with Madame Chenei in Hindi or Gujarati, I could not distinguish. But as far as I understood he was saying that there was a marriage ceremony early morning. I was saddened that I missed such an opportunity to see the marriage ceremony to record for my further research. I expressed my feeling to Madame Chenei and she told that it was too early and even she did not know. She told that most times such ceremonies are held too early which I could not reach because of long way.
There were a lot of portraits of famous Parsees in all four sides of the wall of the hall. Those were pictures of men and women of various ages with their profiles recorded below their portraits. Some of them supposedly lived centuries before. We passed the hall and entered another room where an employee who was selling sandal wood sticks welcomed us. Madame Chenei bought some wood sticks, which we would later offer to fire. I was imitating what Madame Cheney used to do. There were a lot of candles put in a corner and we each lighted a candle. Madame Chenei said that each person should light one candle only. First, we put wood sticks in a plate, which had some ash and some coins. Then we “worshiped” or prayed before the fire, put our fingers in the ash and put it in our foreheads.
The fire was in another small room, where only the priest could enter in it. One side of that room was open towards the people who would pray. Two other sides also were open in a shape of window bars. The behind side of that room was wall only. A woman was sitting near the window from left side and was praying towards fire. There were some sticks put in a small plate inside the window bar. I thought probably that woman has put them there. Some people were sitting in chairs face-to-face to the fire and reciting prayers. Madame Cheney set in a chair, opened her prayer book, started reading and I also did the same. Some people were still coming and some were finishing and going.
An old man was sitting in a chair next to Madame Chenei and was reciting prayers loudly to the extent that I could understand. One woman with a small girl also was praying. The small girl was sitting while looking at others and me. She supposedly knew how to behave and not to interrupt people in the temple, because she was sitting very quietly.
The burning fire was very beautiful. It was moving up it looked like a river that was going upwards to heaven or heavens. It was consecrated in a big fire pot, which Parsees would call it in a different name. I looked at the fire and went deep into the long history of Iran. For a minute I was beyond the space and time. I thought we would be still having similar fire temples if one thousand and three hundred years ago we had not lost war with Arabs. I thought hundreds years of barbarism deserted our minds and the fire of our hearts was gone.
Madame Chenei interrupted me and indicated particular prayers in my book to be recited in this occasion. I started reading those very long prayers. It took long time. Sometimes I observed people who used to come and pray at the same time while reading my book. Everybody had headwear. One man had a red topi or hat while two other men sitting next to him had black hats. Three women used to hold one side of their sarees over their heads, but a lady from left side head a headscarf.
After some times a priest appeared in the room where fire was located and started to recite loudly. He was reciting and sometimes used to put woods in the fire with an instrument. He had a long white dresses with white topi (particular hat) and a piece of white cloth covering his mouth. Somewhere I read that Zoroastrian priests cover their mouth in order not to pollute fire by their breath. After long time praying he started to ring the bell hanged in that room.
Then he continued some more praying and then left the room. People also started moving out; it seemed some who did not yet finish their prayers continued to pray for some more minutes. We came out of the temple and in the balcony Madame Chenei introduced me to one of the priests. Then we left the fire temple.


Participant Observation N: 3

Nowruz Celebrations)

Time: March 21, 2002
Place: Khan Bahadur Seth Edulji Sohrabji Chenai Dar-e-Meher in
125 Mahatma Gandhi Road, Secunderabad.

I went with my friend to Dar-e-Meher at around 9:30am. There were many people outside the temple as well as inside. I asked my friend who was not a Zoroastrian to stay outside and I myself went forward to ask somebody whether my “key informant” or “assistant” Mr. Jehanshah had already come or not yet.
There were a numerous people in the balcony and some were making their kushties tied while praying at the right side of balcony. While I was still on the steps a man came forward and asked where was my cap and if I was a Parsee. I asked him Mr. Jehanshah has come or not yet. He told no. I went back to my friend who was staying under the tree in the house garden. He was holding my bag with my tape-recorder and books and papers. I put my cap on and returned to the temple.
I washed my hands and untied my kushti and then re-tied it while praying kushti prayers. Kushti is a religious thread to be tied around the waist. When tieing kushti a Zoroastrian should have his/her headwear in her/his head.

Case 1. Inside the temple

Suddenly I saw that Madame Chenei came and greeted me and guided me inside. I asked her about Mr. Jehanshah who would better guide and help me to get interview of some people. She first asked which Jehanshah I meant and after assuring the one she told that his mother had died just a day before and he would not come probably.
After having my kushti tied I went inside the temple where I saw the real jashn that’s Nowruz was celebrated in religious terms in the hall. There were chairs in two sides: men were sitting in one side; women were sitting in the opposite. Both groups were face to face. In between, there was the place of mobeds (priests) and two mobeds were performing the ritual and praying. I did not stop here and went inside the second room where the fire was located. There were many people praying before the fire. After prayers some used to join the Jashn ceremony while others used to go out and stayed in balcony.
I went inside to pray; in the way first I bought some sandalwoods for Rs.10 and went before the fire. I prayed and put sandalwoods in the plate, which contained some ash and some coins along with some more sandalwood. People put sandalwood in the plate and later priests themselves would offer to the fire. Because people cannot go inside the small room where the fire is consecrated.
There were some eight chairs put face-to-face to the fire and some people used to sit and pray. I sit in a chair and opened my prayer book. Started reading havangah prayers. Havangaah means morning and it’s a time from sunrise to midday. According to Zoroastrians a day is divided into five times that’s morning, noon, afternoon, evening, night. Each of these times has its separate prayers.
Looking at the book, I tried to observe the people who were praying. There were two old man and three old women sitting in chairs and reading prayers from prayer books. A small boy also came and started to pray but without reading anything. People looked very devoted and religious. All men had topies or caps and women had scarves, even one woman had a red topi like men. A man had a handkerchief in his head instead of cap. Zoroastrians usually pray with headwear or topies and one should never pray without wearing anything in his/her head. So if one does not have a cap or headscarf, they would realize that he/she is not a Zartoshti. There are a lot of topies in the temple for those who come without headwear, but despite this most people who come without headwear, usually put their handkerchiefs in their head.
However the dress was not important and I saw some Parsi women had sarees and some were with more modern dresses. There were very few young people. Most of them were of old ages. Usually, I did not see many youngsters visiting fire temples. They are probably less interested than the old people. They would start to come to the fire temple as far as they become old and start thinking of God. However this time I saw more youngsters in the temple than before. A young girl came and kneeled down before the fire while reading something. Then there was a plate with some ash in it. People usually put their finger in the ash and then put it in their foreheads. That was the ash taken from big pot the holy fire was in. Some people used to put some coins also in that ash-plate. So there were some sandalwood and some coins along with the holy ash.
There was no particular order or systematized way of praying together. Everyone coming inside would start praying without paying attention to others. Everybody was praying in his/her own and nobody was praying for all so that other would follow what moves he does just like in the case of Muslim mosques I have seen before.
Some women were reciting loudly so that one could understand what prayers they were reading. Usually one should recite prayers with louder voice but not all would follow this custom. Some who finished praying were greeting and embracing each other for Nowruz while not yet getting far from the fire. There was no discrimination of women and men and everybody was equal before the fire. There was no rule that men should be closer and women should stay farther. Old and young would not differ in approaching to holy fire.
The voice of the mobed (Zoroastrian priest) praying outside in hall could be heard here. I finished my prayers and went to the room where the mobed was praying. When first entering I should have lighted a candle, but I forgot. I would not remember until just after some times I suddenly saw a girl lighting a candle in one corner of the room. I just finished my prayers and the lighted a candle and went outside to the hall where the Nowruz ceremony was preformed.

Case 2. In the ceremony hall of the temple

I set in a chair in the left side and started to look how they perform Nowruz ceremony. Two mobed (Zoroastrian priests) were reciting in the middle and there was a tablecloth before them, in which they put a fire-pot smaller than that I saw inside the fire room. They were reciting in turn with giving some break to each other. Two plates for various fruits like bananas, oranges, apples, grapes and colorful flowers were put in the tablecloth near the priest and the fire they were praying before. There was some sandalwood in a plate and mobeds used to put some of those small wood sticks in the fire while reciting with an instrument we call “atashgir”-literally “a handle for taking fire”. The mobeds’ voices were very loud and were spread all over the fire temple. From outside also one could hear their voices.
Some hundred people were sitting in both sides: women in one side and men in another opposite to each other. There were three-four women were sitting in men’s place. I could not count the people promptly, but the number of women was definitely more. There were few youngsters.
Some children also were seen. My good friend and “key informant” Mr. Jehanshah’s son was there and set near me. We were hearing the mobed’s praying together. I asked him why his farther had not come and he responded that his grandmother had died a day before. His grandmother had cancer and it was very critical period for her when I saw her a week before.
I wanted to take photos here but was cautious whether it was allowed. I asked a man who knew me since last time I came with Madame Chenei to Hormazdruz prayers. He first told that it’s ok and I could take photos, but after he had asked somebody he again told me that yes, it was really not allowed to take photos inside the hall. So I kept my camera off until later I went outside and took some photos there.
I put my recorder on to record some prayers, but in this moment mobeds finished praying and the head of Anjuman asked Madame Chenei to speak before microphone. Madame Chenei went near microphone that was close to mobed’s place of performing ceremony and started speaking. She is a trustee of this Anjuman and the fire temple and she is from Chenei family to whom this temple belonged, so she would speak. Apart from this she was a prominent intellectual and a professor in some university.
She said many things in Gujarati and sometimes spoke some phrases and sentences in English. There was no opportunity to note down all those speeches. However I tried to write some phrases and sentences in my notebook. For example once she said something like this “…today we have our enemy from within. It’s difficult to find it… There are some traditions, which cannot change, must not change, and should not be allowed to change… Some wrong changes should be prevented… We, a small community should follow the path of righteousness…” She again continued to speak in Gujarati or maybe Hindi for some time. And finally she finished her speech with these words: “Not to pollute the waters, lands, … let us stand united and fight against evil, not against each other…”
After she had finished a man probably from Anjuman came to microphone and spoke something in Gujarati or Hindi. I guessed he probably thanked Madame Chenei for her good speech and said something in addition. Then after he had finished his speech, Madame Chenei again came before microphone and said “sorry…” because she had forgotten to announce something before. She spoke about those good Parsi children who showed their good skills and got some awards from their schools, Olympiads, contests etc. She congratulated them and praised their parents for this way of bringing their children up. She announced that these children would be awarded this evening in Nowruz party in Zoroastrian Club and asked everybody to come to Nowruz party.
Then the man thanked all people for coming and announced that they can go and eat some Nowruzi cakes, drinks etc. outside. So the ceremony finished and all went outside.


Case 3. Outside the temple

There were a lot of people outside. Most of them did not enter the hall probably because of little number of places available and maybe they could listen to the mobed’s prayers from outside the windows. Anyway it was good for them to take advantage of the Nowruz celebrations and meet and talk to each other outside whom they may have not met for long times, and not interrupt the atmosphere of the hall inside. In the left side in the balcony there were tables with various cakes, biscuits, samosas, etc…
Madame Chenei guided me and asked to eat something. I told her I needed to interview with some people. She introduced me with some of her friends. People started to eat the cakes, chips etc. and in a corner they were giving cool drinks. I took some photos of the people eating Nowruzi cakes. People were so many that I could not easily move from amongst them. Mr. Jehanshah’s son was accompanying me. And then we also started to eat some cakes. We had cakes and some halva (sweet) with some cool drinks. In this moment Madame Chenei called me and we went to her house with her car.

Case 4. In Madame Chenei’s house

When we came to Madame Chenei’s house, a man was waiting in her balcony. He congratulated Madame Chenei and gave some flowers. Madame Chenei introduced me as a Zoroastrian from Tajikistan. We went inside the room.
The man and I set in chair in one room and Madame Chenei went to her kitchen to order and advise her servants on what should be prepared. The man asked me if I was a Parsee too. I told that I was a Zoroastrian but not a Parsee. He again asked if there is any difference between Parsee and Zoroastrian. I said yes, there is a little different. I meant Parsees were Zoroastrians, but not all Zoroastrians were Parsees. I thought the man did not get my point correctly. And he said that there were a lot of Parsees, Zoroastrians, Muslims, and Christians in Hyderabad. So he separated Parsee and Zoroastrian.
The people were coming one by one and in just a minute or more the room filled with people coming to celebrate Nowruz in Madame Chenei’s house. Men and women, old and young were coming one by one two by two. They used to greet and congratulate each other with Nowruz and wished each other all the best. Madame Chenei introduced me to some more of her friends. They had some sweets and she asked me to have some.
After some times she had introduced me to some lady and told that I could get a good interview from her. I did so. She was a journalist from times of India and was accompanied with another lady. We went to balcony where there some chairs and tables. We set in the chairs and started talking. After some times some other people followed us and came outside and set in other chairs and tables. Now they were interrupting me with talking loudly. Anyway I recorded my interview and Madame Chenei called them inside for some reason.
I remained alone in this table and looked at the old men and women who were talking loudly in the table next to me. They were probably talking something very interesting. It was clear from their face. I just asked something from someone and by this joined that group. I put my tape-recorder in the table and recorded some of their talks.
One old man was talking about some kind of Kabuli Marco. “…It was called Kabuli Marco…(laughs), because it was different from other Marcos…” He was taller than the second one. The second man was hearing with great interest and positively was affirming what the first men said. Then he started to say his own story. He started telling first something about Afghanistan, more correctly eastern Afghanistan …Hindukush… and western Afghanistan, which was closer to Iran. Then he told about how once he had to go long way to Nepal and saw the Everest from some location in a sunny day. “…It was possible to see the Everest only in a sunny day, but a sunny day was very rear there…” – he was telling.
Later they were talking about the rich natural heritage of Himalayas. They were telling to each other that there were almost all kinds of wild animals there in those mountains and they should be protected and the natural wealth of Himalayas and Tibet should be managed properly. As if they had discovered something which others still did not know.
Then the short man started to ask me some questions. When he found that I was from Tajikistan, he was happy and said: “Or Dushanbe, Dushanbe…? You are from Dushanbe?? I was in…” “Dushanbe?” – I interrupted. “No, no, I was not in Dushanbe, I was in Kirgizstan, Frunze…” – he answered, - “I was in Caucasian republics also, … Azerbaijan, Armenia, Georgia…(laughingly)”. “How did you like those places?” – I asked. “Oh, wonderful, very interesting, very beautiful places…” – he said, – “I was in Moscow and also Khabarovsk…”
He tried to speak some Russian with me, but could remember only some words: “spassibo, zdorovo, vsego dobrogo…”
“So you tell us more about Tajikistan and Zoroastrians over there” – he asked me. I summarized on geographical location and talked about the language and people of Tajikistan, their customs and cultures.
While we were talking Madame Chenei called me in and told to see Mrs. Shirin Bari, a lawyer whom I know for long time. She asked me how was my research going on. I said it was ok.
She was with her little girl and mother-in-law. I told them Happy New Year (Nowruz). They said they were happy to see me there. We went out to balcony and set in the third table where two ladies were sitting. Mrs. Shirin knew them and introduced me.
After some times I saw that the two old men and ladies listening to their stories had gone and just at the moment some four-five youngsters set in their table. After some observation I thought it was important to know the views of the youths and I approached them and asked to give interview. They agreed and answered my questions.
When I finished again Madame Chenei asked me and introduced her sister Mrs. Delbanu Chenei who was the head of Anjuman. I told her about my project and asked her to answer some of my questions. She agreed and responded to my questions. At this time a young lady from Great Britain was listening our talks and joined my conversations. Instead o answering she started to ask me various questions about Tajikistan. She supposedly had been in some former Soviet countries and was aware of some situations over there. She told that she was in Kazakhstan and Ukraine.
While we were still talking somebody asked to go to the next room because the lunch was ready. People had their lunch and left for their homes.

Participant Observation N: 4

(Birthday of the Prophet)

Time: March 27, 2002
Place: Khan Bahadur Seth Edulji Sohrabji Chenai Dar-e-Meher in
125 Mahatma Gandhi Road, Secunderabad.

Two days before the event Mr. Ruyintan one of my informants informed me about the occasion of the prophet’s birthday in March 27. In this date I visited fire temple at about 4pm. I went to Mr. Ruyintan’s house; he lives in the colony pf Parsees where the fire temple located. I asked him some more information on the structure of Parsee Anjuman and how it works and other issues.

Case1. In the prayer hall

At 430 pm I came to fire temple and saw some men and women were staying outside. I washed my hands, made my koshti tied and went inside. There were some people in the hall and prayers had already started. I went inside the prayer room hall. Lighted a candle, went before the fire and put a sandalwood in the plate containing some ash and some coins and started praying. I opened my prayer book and ‘observed’ people who were praying. There were two old men sitting in chairs and reading their books. One of them was praying loudly so that I could understand. A lady also was sitting in another chair next to the men and was praying. Just a girl came and bowed down before the fire and stayed for more than a minute so. After she opened her book and started reading while standing. Although there were two free chairs, she did not sit.
An old woman entered the fire temple, lighted a candle in the corner, and then started to kiss and worship some pictures in the wall. Those were pictures of the prophet and some legendary king from “Shahnameh”. Parsees would call it the picture of Shah Faridun (Thraethaona of Avestan language). They consider many legendary kings from “Shahnameh” as saints. I saw many times Parsee old ladies who worship the pictures of the prophet and some ‘saints’ if there is some in the walls of fire temples.
The two old men had topies, that’s traditional hats. One had a red hat another had a black one. Zoroastrians in Iran never wear black hats because they think black is not a good symbol, it’s a symbol of unhappiness amongst Zoroastrians opposite to Muslim Iranians who wear black dresses, especially Iranian women who have black hejabs (veils). It is because, they claim, their prophet Mohammad liked black color. So this is one of the main contradictory symbolisms between Iranians of two kinds of beliefs. However, I saw many Parsees had black hats and they say it is in order to distinguish ordinary people from the priests. Only the priests do wear white hats, the rest of the Parsee Zoroastrians wear red, blue or black hats. It was eminent that one group of Zoroastrians (Parsees) had faced the issue of hierarchy while living in a hierarchical society, another group (Iranian Zoroastrians) encountered with a question of differentiation in a strongly intolerant society.
A small child having a blue topi came with her mother and set in a chair. The mother bowed down before the fire and then started praying. I looked at my book and after some times I saw, the child was moving around. A man captured from his hand and took him outside. I do not know when his mother went out, but she was already not there. I realized that I lost my sight and could not see when she had left; I paid too much attention to my prayer book. Then one of the old men also went outside.
I felt bore, did not finish my prayers, but simply looked though the pages and closed my book without finishing very long “Atash Niyayesh” prayers for fire. I went outside.

Case 2. In the ceremony hall

People were staying in both sides of the hall and two priests were performing ceremony in the middle. There was a big fire pot and some plates containing sandalwood, fruits, and flowers in the tablecloth near the priests and a big and beautiful fire was flowing like a waterfall but upwards. Parsees would have certain name for what I called fire-pot, but I could not learn it, maybe it is better to call ‘fire-cup’. To some extent it is similar to cups, which are usually given to sportspersons who win the contests.
I set in a chair near the door of prayer-hall. There were two boys sitting in one chair near to me. One was sitting and holding the other. I put my tape-recorder to record some prayers and started writing notes in my book. Those boys became curious about me and started disturbing. One of them asked me what was I writing. I said nothing. I started writing in Persian so that they could not read it. He started laughing with his friend and again asked me if I was from Persia (Iran). I said yes.
I started drawing the draft of the ceremony hall in my notebook with my pen and whatever was located there. I counted most of the existing things.
There were three windows from the right side towards the balcony and two big portraits between the three windows. Between the doors from both sides and windows in the middle there were two big mirrors. The two doors from corners of both sides would let people come in. There were 13 portraits on the wall of the right side above the windows, 11 portraits on the wall of the right side towards prayer-hall, 3 in the western and three in the eastern walls of the hall. Portraits were of very big sizes. They were pictures of women and men, those who were historically significant persons or famous personalities in Parsee community.
At this moment I saw my key informant who passed the ceremony hall and went in to the prayer hall. After few times he came out and joined the people in the ceremony hall. He came and set at a chair near to the place where priests were reciting prayers. I took my bag and went near to him in order to see priests from closer distance. Both priests had some pieces of white cloth in their mouth. They were reciting very loudly, so that the people from outside the windows also could hear. For some times I looked at the priests and listened how they would pray. I found a particular accent of Parsee priests, which was different from that of Iranians. Iranian style of praying had some elements of Iranian traditional music, while Parsees from the beginning to the end were reciting in a single tune without musical ups and downs. Sometimes before I had imagined that Parsee way of praying might have peculiarities of Hindi music, but now I did not find that either.
While I was thinking about all these things, all people were quiet without even a single disruption until the priests finished their prayers. After prayers one of the priests thanked people for coming here and announced that there would be food ready outside and all were welcome. They moved to prayer room and people one by one came and worshipped the fire, which the priests used for ceremony. They used to bow down before the fire and used to put their fingers in the ash and then in their foreheads. Then they were going outside. I also went outside and followed people.

Case 3. Near the sacred well

There was a well for water behind the fire temple and I saw that people were moving that side. I also went and saw that one of the priests was already there and was reciting prayers. This well was considered sacred and the priest was praying near the well. People stood up around and were listening the prayers. That took long time. Some found some chairs and set down while listening. They were some old people. I saw here many youngsters and children, which I did not see before. I saw a girl who had a black topi (traditional hat) for boys. She did not have headscarf and used it instead. I saw some people whom I knew before. Some of them saw me and showed a sign as if they were greeting.
After some times finally the long prayers finished. And some lady gave a coconut to the priest who broke and threw it in the well. Then some people brought flowers and put in the wooden bar over the well. The priest went away and some people started kissing and worshipping the above side of the well. They put some more flowers there and another lady broke some more coconuts there and they threw it in the well. All these were from one side of the well. People and especially youngsters came around the well and looked inside. I also went expecting to see something, but there was nothing except some dirty water, not even water, but just wetness mixed with some pieces of coconuts and flowers.
Then after seeing nothing I moved away to get some people interviewed. I saw Madame Ch. who brought me to this fire temple several times before. She asked me how was my study and introduced to some more people whom maybe I did not know, and of course some, whom I did know. Then the people moved towards garden.

Case 4. Meeting in the garden

There were a lot of chairs put outside the balcony in the ground and some people went and set in those chairs. There was a table and microphone face-to-face with the people. Some ladies set in the chair/tables and the head of Parsee Anjuman a lady about fifty started talking. I saw Mr. Jehanshah my key informant who told me that there were two people very keen to meet me. I gave my camera to him to get some pictures of the crowd and some individuals. And started to record some talks in audiocassette. There were some young boys standing near me and I just asked them several questions to know to what extent they are aware of their history and culture. They were not much serious but anyway gave some incomplete answers.
There were two tables near the place we were talking. There was numbers of a new book about Parsee cooking which was published recently. I asked the price and it was too expensive for me to buy. But I think it was worthy because it covered the whole details of various kinds of foods often made by or could be seen in any Parsee home. There were some envelopes having the symbol of ‘Fravahar’ as well and I bought some. ‘Fravahar’ is a symbol of prototypes of men/women before anyone is born in metaphysical sense. It looks like a man having wings and having a circle in his hand, which is interpreted in various ways. It has been the symbol of Zoroastrian religion for long times.
After some times some other things also appeared in those tables. There were symbols made by metal as well as rings and necklaces and bangles having Fravahar symbols or the picture of the prophet. A woman was responsible for selling them out. Some people came and bought some of these items.
Some people used to go up to balcony and get their meals. Mr. Jehanshah brought me a plate of food consisting of sweet, burger and chips and ice cream. I put my food in a table near the microphone stand started interviewing with a lady who was a leader of Zoroastrian Stri Mandal and had my meal after finishing my interview. After some times somebody announced from microphone that there was a lot of meal and those who still did not have food should come forward and take their foods. But it seemed all people already had their foods.
After having my food I saw Mr. Jehanshah who already took a lot of photos of the crowd. Madame Ch. appeared before us and said goodbye and went to her home. People started moving. Mr. Jehanshah asked me to a corner and introduced to a young priest and a lady. They were very happy to see me. They asked some questions about Zoroastrians in our country. And then we decided to go to the lady’s home. Mr. Jehanshah took me in his car and the young priests went with the lady. …