Manoucher Avaznia

Niloufar Aziz;

With appreciation of your good intention towards myself, I should like to emphasize that Shahnameh is truely one of the richest sources of not only Iranian langauges, but also it is a great source of historic, cultual, mythological, aspirations, and political legacy of Iranians.  Besides these, there are Ferdowsee's personal sufferings, philosphy, concerns, and happiness that are reflected in different parts of this great book.  I strongly believe full study and interpretation of the stories of the Shahnameh is urgently necessary for the generations of Iranians who are lost in the "Hayaahoo" of so-called modernism and are alianated from their own legacy; or are reduced to shallow and blind admirers of what others have told them is theirs.

Sepaas 

manouchehr aziz

as always, yours is a unique perspective, and highly informative.

baa sepas 

Niloufar Aziz;

Islam was one of the forces (however the strongest force) which deffied the government of the Sasanees and their official ideology (let's say) religion.  Ideologically, Iran was under a constant attack from east and west as well as from within.  From west Christianity was advancing eastward and from east Budhism was dragging towards center of Iran in deffiance of the official religion of Zoroastrianism.  The famous Parmakee (Barmakee) family were care-takers of a Budhist temple named NowVeehareh (nowbahar which apparently means a new temple) in Balkh where, according to our traditons, was the birth place of Zoroastrian reforms of the more ancient beliefs of Mazde'yasnaaee.  Even evidence of Budhism has been found in Fars.  Nestorian Christianity was well advanced in Khorassan and notheastern parts of the Sasanee Empire.  I have seen  the remnants of one of their roughly built Churchs in a village called Espaakhoo which apparently means Church.  From within at least three ideologies of Manavism (plerhaps  proper English Monitionism), Zorvznism, and Mazdakeeism were giving different interpretations of the Battle of Light and Darkness: the milestone of special Iranian dualism, than those given by the offical clerical heirarchy of Zatoshteegaree.  They were prosecuted; their prophets were put to death as well as their followers.  You are well-aware that Islamic mottos were based upon brotherhood; and so they were very attractive especially to the disgruntlled dispossessed masses who were not counted.  

Thanks

and hence

the attraction of islam as an emancipatory force at the time?

نیلوفر عزیز؛

سپاس از نظر.  دربارۀ مفهوم "داد" و عدالت باید عرض کنم که در گذشته عدالت
را اغلب تفسیری طبقاتی می کرده اند در جهت استحکام و تداوم نظام.  غالبا جامعه را به بدن انسان تشبیه
کرده ،عدالت را در صورتی برقرار می دانسته اند که سر در جای خود فرمانروایی
کند و دست و پا که نماد مردمان پاینددستند در پایین فرمانبری.  در این مورد در مباحث پیشین ابیاتی
دربارۀ مفهوم بیداد از دیدگاه مدعیان قدرت آورده ام.  مثلا آورده ام که
ارشیر خود را ستمدیده می شمارد چون اردوان که از نژاد اسفندیار نیست و به
قول او نسب شاهانه ندارد بر جای فرمانروا نشسته است و بنابر این بیدادگر
است.  با همین توجیه حرکات اجتماعیی توده ای که نظام طبقاتی موجود را به چالش می
کشیده اند به شدت سرکوب می شده اند.  دادگر بودن انوشیروان را هم باید
بیشتر از همین نظرگاه ارزیابی کرد. 

manouchehr khan

very interesting perspective. whatever one's opinion about your last paragraph, the proximity of religion and monarchy in the quoted verses is undeniable.

so much for a 'secular' past!

ba tashakor