QuoteReplyTopic: Survival of Zoroastrianism Posted: 01-Aug-2013 at 18:48
Came across this article on the web and never knew how bad it really was for the ancient Iranians and the lengths the Arabs went to, to convert Iran to Islam.
I know that there is a Kurdish poem that writes about the brutality the Iranians faced. http://en.wikipedia.org/wiki/Hurmizgan
Abstract: This is only a
fraction of what actually happened to the Zoroastrians after the Arab
invasion. The purpose of the presentation is not to generate hard
feeling toward any people. Because no generation is responsible for the
actions of past generations, although almost always they are unfairly
blamed for. However, denial of historical facts is not an option either.
The real goal in addition to presentation of an untold history is to
make our community aware of their past history and the suffering and
indignities that their ancestors received to preserve their religion,
culture and identity. Once it is realized that nothing that we have
inherited is to be taken as granted, our responsibility toward the young
generation, the generation of the 21st century is better realized.
Due to continuous persecution, discrimination and massacre the
population of Zoroastrians of Iran from an estimated five million at the
turn of the fifteenth century dwindled to only seven thousand at the
middle of the nineteenth century. At this time the French ambassador to
Iran wrote “only a miracle can save them from total extinction”. By the
support of their Parsi brethren and their own faith, the Zoroastrian
community in Iran revived and their fate turned around. Today they are
well educated and enjoy the respect and trust of the general population
for their reputation of “scrupulous honesty”.
The history of Zoroastrians of Iran after the Arab conquest can be summarized in three words: oppression, misery and massacre.
The Arabs invaded Persia not only for its reputed wealth, but
to bring into the faith new converts and to impose Islam as the new
state religion. They were religious zealots who believed that “in a
religious war if one kills or is killed, one’s place in heaven is
secure”. To impose the new religion, the old culture and creed had to be
destroyed. Therefore first they targeted the libraries, universities
and schools. Only few examples reflect the enormity of the calamity that
befell upon Persia at 630 A.D. Although some events and figures appear
legendary, nevertheless are considered to be true, as they have been
recorded by many historians of the Islamic era.
When the Arab commander (Saad ibn-e Abi Vaghas) faced the huge
library of Cteciphon, he wrote to Omar: what should be done about the
books. Omar wrote back “If the books contradict the Koran, they are
blasphemous and on the other hand if they are in agreement with the text
of Koran, then they are not needed, as for us only Koran is
sufficient”. Thus, the huge library was destroyed and the books or the
product of the generations of Persian scientists and scholars were
burned in fire or thrown into the Euphrates.[1] By
the order of another Arab ruler (Ghotaibeh ibn-e Moslem) in Khwarezmia,
those who were literate with all the historians, writers and Mobeds
were massacred and their books burned so that after one generation the
people were illiterate.[2] Other
libraries in Ray and Khorassan received the same treatment and the
famous international University of Gondishapour declined and eventually
abandoned, and its library and books vanished. Ibn-e Khaldoun, the
famous Islamic historian summarizes the whole anihilation and
conflagration:” where is the Persian science that Omar ordered to be
destroyed?” Only few books survived, because the Persian scholars
translated them into Arabic.
To conquer Persia and force Islam, the Arab invaders resorted
to many inhumane actions including massacre, mass enslavement of men,
women and children, and imposition of heavy taxes (Jezyeh=Jizya) on
those who did not convert. By the order of “Yazid ibn-e Mohalleb” in
Gorgan so many Persians were beheaded that their blood mixed with water would energize the millstone to produce as much as one day meal for him, as he had vowed.[3] The
event of blood mill has been quoted by the generations of Iranian
Zoroastrian families to this day, yet our books of history have been
silent about it. In recent years however, disenchanted Iranian scholars
have been writing about the blood mills and in fact this event has been
reported by our historians of the Islamic era. On the way to Mazandaran
the same commander ordered 12,000 captives to be hanged at the two sides
of the road so that the victorious Arab army pass through. Upon
arrival, many more were massacred in that province and heavy tax (Jizya)
was imposed on the survivors who did not convert. Some historians have
estimated that a total of 400,000 civilians were massacred.[4] Even
though the figure appears inflated, nevertheless it reflects the extent
of atrocities committed by the Arab conquerors. After the battle of
Alis, the Arab commander (Khalid ibn-e Valid) ordered all the prisoners
of war be decapitated so that a creek of blood flows. When the city of
Estakhr in the south put up stiff resistance against the Arab invaders,
40,000 residents were slaughtered or hanged.[5] One
of the battles by the Arabs has been named, Jelovla (covered), because
an estimated 100,000 bodies of the slain Iranian soldiers covered the
desert.[6] It is reported that
130,000 Iranian women and children were enslaved and sold in the Mecca
and Medina markets and large amount of gold and silver plundered. One
respected Iranian scholar recently wrote, “Why so many had to die or
suffer? Because one side was determined to impose his religion upon the
other who could not understand ”.[7] The
Arabs colonized, exploited and despised the population. In this context
they called the Persians “Ajam” or mute. They even named the Iranian
converts “Mavali” or “liberated slaves”. According to the Arab
classification, this caste could not receive wages or booties of the
war; they were to be protected and at times rewarded by their
protectors. Mavalis were not allowed to ride horses and sometimes they
were given away as gifts. One of the Umayyad Caliphs was quoted “milk
the Persians and once their milk dries, suck their blood”.[8] With
so much atrocities committed in the name of religion, how much truly
the Arab invaders knew about Islam? By the order of Omar 1000 warriors
who knew one Ayah of the Koran were to be selected to receive the
booties of the war. But the problem was that among the Arab army there
were not even 1,000 soldiers who could read one Ayah.[9]
The First Voice of Protest
The first voice of protest against the Arab oppression came
from Firooz who assassinated Omar. He was a Persian artisan and prisoner
of war who had been enslaved by an Arab. While observing the Iranian
children taken to be sold as slaves, he was overcome by grief and wept
for the sorry plight of his nation.[10] Thereafter
other uprisings against the Arab occupation were all suppressed. They
are recognized as Abu Moslem of Khrassan, the white clad, red clad (lead
by Babak), Maziyar, Afshin and others. All together, during the two
centuries of Arab occupation, a total of 130 Iranian uprisings have been
recorded. All were brutally put down and each time lands were
confiscated and the local people were forced to provide the Arabs with
gold, silver and certain number of young slaves annually for reparation.
Finally the Arabs were driven out of Iran by an ordinary man
from the south (Sistan) named Yaghoub (Jacob) Leisse Saffari, who forced
the occupiers to the Tigris river where the stream was turned toward
his army, many of whom died and he developed pneumonia. At his deathbed
he received the Caliph’s emissary who presented him jewels and offered
him the governorship of several provinces. Yaghoub responded with anger
“tell your ruler, I have lived all my life on bread and onion, if I
survive, only sword will rule between the two of us”.
The two centuries Arab rule of Iran has been compared to a
nightmare associated with the moans of widows and orphans, “a dark night
of silence that was interrupted only by the hoot of owls and the harsh
sound of thunder”.[11]
By the independence of Iran however, the suffering of
Zoroastrians was not over. Many Iranians at this era had been Arabized
and picked up Arabic names. The new Moslems were no less hostile toward
their old religion than the Arabs. Now the Arabic was considered a
scientific language, the knowledge of which would place one in higher
class among the scholars. That is why many scientific books at this era
were written in Arabic and mistakenly those scholars and scientists have
been assumed to be Arabs. The loss of identity had caused some Iranians
to become alien to their own nationality. An Iranian premier (Sahib
ibn-e Obbad) did not look in the mirror lest would see a Persian.
Another ruler of Khorassan (Abdollah ibn-e Tahir) would not acknowledge
any language but the Arabic. He banned publications in Persian and by
his order all the Zoroastrians were forced to bring their religious
books to be thrown in the fire. Those who refused were slain.
During the Islamic period many Iranian poets and scholars
attempted to revive the Persian culture and history and reintroduce the
national identity to the despised nation. Zoroastrian poets, Daghighi
and Zardosht Bahram Pazhdoh and the Persian poets as Ferdowsi, Hafiz and
Khayyam among many are to be mentioned here.
As the Arabs destroyed and burned all the non-Arabic and
Pahlavi writings, Iranian scholars found a solution to save the books
that was to translate them into Arabic. One of the rare books that
survived the carnage was “Khodai-namak”, a Pahlavi writing of the
Sassanian era. It was translated into Arabic by Dadbeh “Ebn-e-Moghaffaa”
under the title of “The Manner of the Kings.” Ferdowsi versified and
named it “Shah-Nameh.” In 1991 Unesco recognized this book as the
masterpiece of epics and Ferdowsi in Iran was glorified by the
International Community.
Ferdowsi by versifying the “Khodai-namak” as his book of
“Shah-Nameh,” a new Persian poetry almost devoid of Arabic words truly
revived the Persian language, and by renewing the legend of Iranian
victory under the leadership of Kauveh, the blacksmith and Fereidoun
over the blood thirsty Zahhak the Arab, gave a new sense of pride and
identity to the Iranians. He certainly does not exaggerate when he
recites:
“I labored hard in these years of thirty
I revived the Ajam (mute) by this Parsi."
Hafiz a beloved mystical poet always refreshes the love of
Zoroastrian faith in his poetry by calling himself a follower of the old
Magi. In a poem he reminds the readers “ In a garden renew your
Zoroastrian faith” and:
“In the monastery of the Magi, why they honor us
The fire that never dies, burns in our hearts”[12]
Khayyam who was a poet, scientist, astronomist, mathematician
and a true intellectual, abhorred the Moslem clergy and their blind
adherents. There were however, intellectuals whose views were resented
by the clergy and because of that they even received a dreadful death.
Among them Dadbeh who was burned alive, and Sohravardi, the founder of
school of illumination whose views were based on the teachings of
Zarathushtra, and Mansour Hallaj are to be mentioned. Flame of the past
glory could rekindle in the hearts of Iranians by a spark. Khaghani
Sherwani on his return from Hajj Pilgrimage spent a night at the city of
Baghdad. There, the ruins of palace of Anoushiravan, known as Kassra
Hall inspired him to recite one of the masterpieces of Persian poetry
reflecting the glory of the past and the history of Sassanian era.
Despite all the intellectuals’ efforts, the suffering of
Zoroastrians continued. Any local incident could flare up a major riot
and become a calamity for the Zoroastrian population and cause their
massacre. The famous incident was when a group of fanatic Moslems in the
City of Harat (Greater Khorassan, today Afghanistan), destroyed the
wall of a mosque and blamed the action on the Zoroastrians, by the order
of Sultan Sanjar (Saljuqi) many Zoroastrians of the greater Khorassan
were massacred. The Parsis are known to originate from Khorassan and
migrated to India during this era. Later another group from the city of
Sari, Mazandaran joined them and founded the city of Nov-Sari. Parsis
later became an example of successful community who founded industries,
universities and charitable institutions and established themselves as a
major force in the development of India. As the prime minister of
Mharashtra once put it, “They were a shining diamond in the ocean of
Indian population”.[13]
In 1934 Mr. Foroughi, the Iranian minister of education and
culture, himself a scholar and later prime minister, in response to
Rabindranath Tagore, the Indian Philosopher and Nobel laureate, who had
thanked the government of Iran for founding a chair of Iranian studies,
wrote: “Dear Sir: You should not thank us and I will explain to you why!
“ For one thousand years your nation has hosted our sons and daughters
know as Parsis. They left Iran under a distressful condition; but we
never thanked you for it. Please accept this chair of Iranian studies
only as a small token of appreciation.”
Despite repeated mass slaughters, by the advent of Safavite
Dynasty at the turn of the 15th century (600 years ago), between 3 to 5
million Iranian remained Zoroastrians.[14] The
Caspian province of Mazandaran, at this time not only had preserved the
old religion but was ruled by a Zoroastrian dynasty known as
Paduspanian who remained in power until 1006 Hijri. The Safavites by
enticement and use of violence both, converted the majority of Iranian
into Shiism. This was a political act to encourage Iranians to fight
against the Ottomans who were Sunni Moslems. By the order of Shah
Ismail, the founder of the dynasty many Sunni Moslems were slaughtered
but in the turmoil many Zoroastrians were included as well. During the
rule of Shah Abbas the Great (1587-1628 A.D.) a strong unified Iranian
army was in war against the Ottomans. Meanwhile, he dispatched troops to
Mazandran with the task to Islamize the province, and by the use of
force and violence the mission was accomplished. By his order many
Zoroastrians were deported to a ghetto town near Isfahan named Gabrabad,
where they lived in abject poverty. Many of deportees during
deportation lost their lives. To these people who were forcefully
detached from their farms and businesses, no job was given. They were
brought there just to do the menial works that nobody else would accept.
It was said that the poorest Iranians in comparison to them appeared
quite rich. Due to the extent of indigence, the Zoroastrian community
was the only one who could not present a gift for the coronation of King
Soleiman the third.[15] A Roman tourist, Pietro Della Valle, who has visited the town writes:[16] I
had heard of the outcast sector of Iranian society named Gabrs who are
faithless. I was determined to visit them. The streets of Gabrabad are
straight and clean but the houses are one floor, reflecting the poverty
of people. As I was walking I met a husband and wife. I asked the man do
you love God? At this time the woman jumped in the conversation and
said: “How one may know God but would not love Him.” I realized that
these people have their own religion but they are the victims of
bigotry.”
The Safavite era is the darkest period for the Zoroastrians.
The writings of the high Islamic clerics would instigate hatred toward
them. Even in public opinion they were responsible for the natural
disasters as flood and earthquake, this kind of sentiment would make
them vulnerable to persecution and massacre.
A letter from a French priest to his boss at this era (17th
Century A.D.) reflects the state of suffering and misery of the
Zoroastrians of Iran. He wrote, “Islam is not the only religion of the
Iranians, there are many Iranians who have preserved their old religion.
But they have none of their ancestral knowledge and science. They live
in a state of slavery and absolute misery. Most difficult and harshest
public works are assigned to them. They are mostly porters or work in
the farms. The state of slavery has caused them to be shy, naïve and
rough mannered. They speak in a different dialect and use their old
alphabets. Iranians call them (Gavre) that mean idol worshippers, and
they are treated much worse than the Jews. They are accused of being
fire worshippers…but they respect the fire. They believe that in order
to receive salvation, one should till the land, develop orchards, and
avoid polluting the water and putting down the fire. Their holiest man
is called Zartosht and their most important festival is Nov Rooz…”[17]
Despite all the adversities, population of the Zoroastrians of
Iran at the turn of the 18th century was estimated to be one million.[18] But
the most horrendous massacre of the Zoroastrian population took place
by the order of the last Safavite King, Shah Sultan Hussein (1694-1722.)
Soon after ascension to the Persian throne, he issued a decree that all
Zoroastrians should convert to Islam or face the consequences. By one
estimate, one hundred thousand Zoroastrian families lived in the Central
Iran. Nearly all were slaughtered or coercively converted. In this
blood bath, the entire population of Gabrabad was wiped out. In other
parts many men, women and children lost their lives. The bodies’ of
Zoroastrians thrown in the central river (Zayandeh Rood) have been
witnessed by the French missionary and reported. The reports of the
French priests residing in Isfahan reflect the enormity of the genocide
that took place three hundred years ago in the central Iran. By the
French estimate a total of 80,000 Zoroastrians lost their lives and many
fled the massacre in misery to preserve their religion. The Zoroastrian
sources estimate the number of victims at hundreds of thousand. The
towns of Naiin and Anar (between Isfahan and Yazd) converted to Islam.
The local language of the people there remains Dari, exactly the same
dialect that is exclusively spoken by the Zoroastrians of Iran. The
customs and traditions of Abiyaneh (a town near Kashan) remains
Zoroastrian. It is believed that the Zoroastrians of Khoramshah, a
suburb of Yazd are the descendants of the survivors of that infamous
blood bath. Again, the Zoroastrian families have quoted this event to
this day, but our books of history have kept a policy of total silence
toward it.
The Safavites were overthrown by the Afghan rebellion under the
leadership of Mahmoud Mir Oveis. Then, Afghanistan was a province of
Iran and Afghan insurgency was an internal affair. During the passing
through the central desert due to harsh condition Mahmoud lost too many
men, therefore he was unable to capture the city of Kerman; but before
returning to Afghanistan he massacred the Zoroastrian population of the
suburban Gavashir (1719 A.D.). The reason why he only massacred the
Zoroastrians was due to the fact that this sector of the community as a
result of in-city persecution had moved to the outskirts of Kerman and
taken residence there. This area was not protected by high walls and
towers; consequently they were easily accessible to the Afghans. For the
next two years Mahmoud retrained and reorganized his army and this time
he conquered the city of Kerman (1721 A.D.). Despite the Gavashir
calamity, because of the carnage done by the Safavites and the extent of
suffering under that dynasty, the Zoroastrians formed a brigade and
supported the Afghans. Majority of Afghans were Sunni Moslems and their
rebellion was due to religious persecution under the Shiite rule, thus
the Zoroastrians sympathized with their cause. Zoroastrian commander of
the brigade was a man, titled Nassrollah. This title was granted my
Mahmoud, however, his real name is not known. He addressed his troop,
reminded them of the glory of the past and the duty to their country.
Nassrollah became the most popular commander in the Afghan army and soon
Mahmoud commanded him to conquer Fars in the south. He succeeded, but
in the last battle for the city of Shiraz was fatally wounded. Mahmoud
truly mourned the loss of his favorite general and at his funeral wept.
He ordered a mausoleum was built for him near Isfahan and a Mobed was
designated to perform the rituals. Twenty-two years later this mausoleum
has been witnessed and reported by an English tourist.[19]
The victorious Afghans were eventually defeated by a strong
military leader named Nader Shah Afshar (1736-1747 A.D.) who also
defeated the Ottomans. He later invaded and conquered India and brought
with him the famous peacock throne. In the army of Nader 12000
Zoroastrians men served. But even the victories of Nader and resurgence
of a strong Iran did not change the fate of the Zoroastrian population
and their agony went on. Nader upon return from India had become insane
and after a failing assassination attempt that wounded his arm, became
suspicious at his own son who was blinded at his order. When Nader
became aware that his suspicion was unfounded and his son was totally
innocent, he resorted to mass murder. By one estimate during the
bloodbath none of the remaining Zoroastrian soldiers survived and many
of the Zoroastrian population of Khorassan and Sistan were massacred.
Few survivors could cross the desert on foot and take refuge in Kerman
or Yazd. The public census of the Zoroastrians of Kerman belonging to
this era shows that 8000 were called Khorassani and 2000 Sistani. Today
few families in Yazd can trace their lineage to Khorassan.
The Afshar dynasty founded by Nader Shah was short lasting,
after whom the Zands took over. The founder of the dynasty was a
kind-hearted man named Karim Khan who established the city of Shiraz as
his capital. For a short time Iranians enjoyed peace and tranquility.
After him the Zands were challenged by Agha Mohammad Khan Qajar. The
Zands under the commandership of a brave man named LotfAli Khan Zand
retreated to the city of Kerman. The city for several month remained
under siege by the army of Qajar. A Zoroastrian astrologer named Mulla
Gushtasp son of Bahman through the astrological signs predicted that on
Friday, 29th day of the first Rabie, 1209 Hijri, the city would fall to
the Qajar army. The Zand ordered Gushtasp to be jailed and if his
prediction did not come true be killed. As he had forecasted, on the
exact day due to the treason of one of the Zand commanders, the gates
were opened and the city fell to the Qajar. Agha Mohammad who was
incensed by the stiff resistance put up by the people of Kerman, ordered
20,000 of the residents to be blinded but because of the Gushtasp’s
forecast the Zoroastrians were spared. Mulla Gushtasp is the great grand
father of the late Keikhosrow Shahrokh. He was brought out of jail and
was presented gifts and thereafter accompanied the new king in his
trips.
The Qajar Era (1796-1925 A.D.)
The census of early Qajar era indicates that the total
population of Zoroastrians was 50,000 and they had taken refuge mainly
in the two central cities of Yazd and Kerman. One census includes a
pocket of Zoroastrians living in the city of Qazvin.[20] There
is no information about the fate of the Qazvin community. It is not
known whether they were massacred, forcefully converted or scattered.
But what about the Zoroastrians living in Yazd and Kerman? Did they live
there in peace?
Despite the aforementioned favorable incident, the Zoroastrians
during the Qajar dynasty remained in agony and their population
continued to decline. Even during the rule of Agha Mohammad Khan, the
founder of the dynasty many Zoroastrians were killed and some were taken
as captives to Azarbaijan.[21] The
community was regarded as outcast, impure and untouchable. Various
methods were used to convert them to Islam. According to a law, if any
member of family converted to Islam, he/she was entitled to all
inheritance. This was a materialistic incentive to proselytize the
minorities. According to Edward Browne, the wall of Zoroastrian houses
had to be lower than that of the Moslems. If they were riding a donkey,
upon facing a Moslem had to discount and during the rainy days they were
not allowed to appear in public, because the water that had run down
through their bodies and cloths could pollute the Moslems. The
Zoroastrian food was considered impure and many public places refused to
serve them. Harassments and persecution were the norms of daily life.
At times, Zoroastrian girls were kidnapped and forcefully converted and
married to Moslems and brought to town in fanfare. On top of all the
misery the Zoroastrians had to pay a heavy religious tax known as Jizya.
Due to corruption of the tax officials, at times twice and even three
times the official figure would be collected, because every intermediary
had to receive his share. If the families could not afford paying the
Jizya, their children were beaten and even tortured and their religious
books were thrown in fire. That is how the term “the bookless” came
about. Under the woeful conditions, some had to convert and there were
those who declared themselves Moslems, picked up Islamic names, but in
secret continued Zoroastrian practices. Today the latter group among the
Zoroastrians is known as Jaddid (new).
Count de Gobineau, the French Ambassador to Iran (1850’s A.D.)
expressed a pessimistic view of the Zoroastrians that reflects the
plight of community during the Qajar ear. He writes “Only 7000 of them
remain and just a miracle may save them from extinction.” He adds,
“These are the descendants of the people who one day ruled the world.”
Zoroastrian massacre did not cease during the Qajar rule. The last two
are recorded at the villages surrounding the city of Boarzjan and
Turkabad near Yazd. Today, the village of Maul Seyyed Aul near Borazjan,
among the local people is know as “killing site” (Ghatl-Gauh)[22] and Zoroastrian surnames of Turk, Turki, Turkian and Turkabadi reflect lineage to the survivors of Turkabad.
To present the true picture of Zoroastrian life in that era, I
will quote several writers (Napier Malcom: 1905, Dr. Rostam Sarfeh:
Parsiana, March 1990, Page 43, Khosrow Bastanifar: at last I return to
Yazd, 1996, P 192 in Persian). The Zoroastrians even were not allowed to
wear shoes but only slippers. They had to put on a dirty torn cap and
sew a yellow old patch on their back, so that would be distinguished in
public places. Their pants had to be short, so that when stones were
thrown at them hit their exposed legs. They were not allowed to wear a
new suit, the dirtier the cloth, and the less punishment. A prominent
Zoroastrian merchant had put on a new pant. In the market place he was
surrounded by mob and was forced to remove his pant, hold it on his head
and walk back home. Zoroastrians entering a Moslem house had to carry a
shawl upon which they had to sit, so that the place will not be
polluted.
Zoroastrian farmers subsisted on the sale of their products.
Once an authority announced their products are impure, people refused
buying from them. After receiving payment, he declared that if those
products ere kept high in the air, are purified. A Zoroastrian girl
carrying products to the city was raped. The attackers claimed she was
drunk and was responsible for the crime. The girl could not tolerate the
stigma and committed suicide by setting herself ablaze.
The misery of Zoroastrians is beyond description. Some even converted to Islam to be able to protect their old co-religionists.
Due to the extent of oppression, agony and destitution, many
Zoroastrians ventured the hazardous journey to India. They had to risk
their lives by crossing the hostile desert on donkeys or even on foot.
Those who could afford voyaged aboard the ships. In India, they were
recognized for Sadra and Kushti and were sheltered by their Parsi
brethren. In the new environment, they proved their talents in business
and science and prospered.
The woeful plight of the Zoroastrians caused the Parsis to
dispatch emissaries to Iran. The notable one, Maneckji Limji Hataria
arrived for the first time on March 31, 1854 A.D. at the age of 41. For
one year he studied the general condition of the persecuted community.
He found the Zoroastrians to be uneducated and suffered from endemic
diseases and malnutrition. Worse than all, centuries of oppression and
persecution had taken a heavy toll on their spirit. The community had no
confidence in herself and no hope for the future. Maneckji upon return
to India reported his findings to the Parsi Panchayet. This is truly a
historical document, part of which is quoted hereunder:
Dear Sir; This noble group has suffered in the hands of cruel
and evil people so much that they are totally alien to knowledge and
science. For them even black and white, and good and evil are equal.
Their men have been forcefully doing menial works in the construction
and as slaves receive no payment. As some evil and immoral men have been
looking after their women and daughters, this sector of Zoroastrians
community even during daytime stays indoor. Despite all the poverty,
heavy taxes under the pretexts of land, space, pasture land; inheritance
and religious tax (Jizya) are imposed on them. The local rulers have
been cruel to them and have plundered their possessions. They have
forced the men to do the menial construction work for them. Vagrants
have kidnapped their women and daughters. Worse than all, community is
disunited. Their only hope is the advent of future savior (Shah Bahram
Varjavand). Because of extreme misery, belief in the savior is so strong
that 35 years earlier when an astrologer forecasted the birth of the
savior, many men in his search left the town and were lost in the desert
and never returned. Perhaps this one sentence of Maneckji epitomizes
the sorry plight of the community. “I found the Zoroastrians to be
exhausted and trampled, so much that even no one in this world can be
more miserable than them.’
Amelioration fund was set up and from its interest income part
of the Jizya was paid off. Once again Maneckji returned to Iran. This
time he devoted his life toward saving his co-religionists from the
brink of extinction. He followed three goals: To educate the community,
to organize them and to abolish the burden of Jizya. He was a charming
man who rallied the support of Dadabhoy Naorjoi and some of the European
ambassadors to eliminate the injustice suffered by so many Zoroastrian
generations in Iran. Several times he intervened in the unfair court
rulings and forced them to reverse the unjust decisions. At that time if
a Moslem murdered a Zoroastrian, the culprit would automatically be
freed. If a Moslem borrowed money from a Zoroastrian and denied it,
court would side with the Moslem. On the other hand, if a Zoroastrian
borrowed from a Moslem and could not afford paying back, court would
force his relatives, neighbors and friends to raise fund and defray the
loan.
In his pursuit of educating the community, Maneckji faced unexpected difficulties for the following reasons:
1. The Zoroastrians for centuries had been prohibited from
receiving education, just to be content with subsisting on menial jobs.
The change of direction was difficult and even some believed that
education will cause them not to be able to work and earn money:
2. The children worked and their dismal income nevertheless,
subsidized the family. The families could not afford the loss of income.
3. Parents missed their children and they were not ready to send them away.
4. Some Zoroastrian leaders became envious of Maneckji, even
saying that education will deprive the community of future workers who
can make a living; some were even envious of children who will receive
better education that they did.
Despite all the obstacles Maneckji prevailed and eventually
picked up boys from Kerman and Yazd, took them to Tehran and founded a
boarding school for them. He even subsidized the families for the loss
of their children’s income. To teach them, Maneckji published books and
employed the best scholars, some of whom were educated in Europe. From
these children future teachers evolved, who were scattered in the cities
of Yazd and Kerman and Zoroastrian villages and educated the community.
The result is that today illiteracy rate among the Zoroastrian
population is near zero. With the Maneckji’s encouragement and support,
marriages took place and jobs were provided for the newly wed couples.
His historical achievement was the abolition of the religious
tax (Jizya). Maneckji, through the direct negotiations with the Qajar
King, Nassereddin Shah persuaded him to abolish the burden of Jizya and
that took place in August of 1882 A.D. Through the enticement and direct
involvement of Maneckji and his successor, Zoroastrians later formed
local associations named after the then king, Nasseri Anjumans. I would
like to quote the late Dr. Adharbad Irani, the famous Bombay
ophthalmologist: “Words fall short of expression, we must devote our
love and warm tears to our Parsi brothers who at the most critical time
came to our rescue.”[23] The
loving memory of Maneckji among the Zoroastrians or Iran is perpetual.
We name our sons Majecki, Limji and many families have chosen his name
as surname as “ Maneckji, Maneckjian, and Maneckjipour.” If it was not
for his dedication and selfless efforts, perhaps the Zoroastrian
religion had vanished in its country of origin. If we believe in the
word “saoshyant” as benefactor, isn’t he the one who saved the
Zoroastrians of Iran from extinction?[24]
Now, after centuries of suffering, the Zoroastrians began to
enjoy the breeze of relative freedom and even under the unequal
opportunities they proved their talents and abilities. One businessman,
Jamshid Jamshidian known as Arbab Jamshid founded a trade center in the
capital city of Tehran. He was well respected for his honesty and
success even by the Qajar Kings. The notes of Jamshidian center
generally were regarded and accepted as bank notes. Another Zoroastrian
family, Jahanian, established a business center in Yazd. They expanded
their business and even opened a branch office in New York. The public
also accepted the notes of the Jahanian Center as bank note. The five
brothers were planning to found the first Iranian National Bank. But the
assassination of one of the brothers, Parviz, forced them to abandon
the plan. Iranian public, generally held the British responsible for the
assassination, believing that they did not want the Iranians to
establish and own banks. Due to the unstable national economy, the two
business centers at the end went bankrupt.
The revolution for the establishment of constitutional monarchy took place in 1909 A.D.
And the Qajar King (Mohammad Ali Shah) was ousted and his young
son, Ahmad Mirza was installed King by the revolutionaries. The
Zoroastrians were active in this revolution and one of them, Fereidoun
Fereidounian was martyred. The new constitution officially recognized
the Zoroastrians as a minority entitle to one Parliamentary deputy. The
first elected deputy was Jamshidian, who after one term, voluntarily
withdrew and the next deputy, a young energetic politician named
Keikhosrow Shahrokh was elected who was trusted and respected by the
Moslems as well as Zoroastrians. Shahrokh many times reminded the people
“Although I have been elected by the Zoroastrians, but in the
Parliament I am a representative of the whole nation.” Once a deputy
name Modarres, who was a powerful clergy said, “ If I can name one true
Moslem, that will be Arbab Keikhosrow,” Because of his honesty, during
the famine he was appointed as the director of the central silo. In this
capacity he encouraged all the landowners to sell their crops at a
reasonable price to the silo. When Ahmad shah asked for an unreasonably
high price, Shahrokh reminded the king: “His majesty, do you recall what
you said when you took the oath of office at the inauguration of
Parliament? That you always think and act for the welfare and prosperity
of the nation?”
Pahlavi Era
Shahrokh was an active member of the Majlis during the events
that led to the accession of Reza Shah to the Persian throne. Reza Shah a
true nationalist picked up “Pahlavi” as the dynasty’s surname and
emphasized the Persian nationalism. The pre-Islamic history, Keyanian,
Pishdadian, Achaemenian, Parthian, and Sassanian were taught in the
schools and Iranians were given a new sense of identity and a fresh
direction. The Persian vocabulary was refined from many Arabic words and
replaced by pure Persian vocables. Schools, roads, national railroad,
factories and universities were built. The first chair of the Avestan
studies was established in the University of Tehran, school of
literature, under the directorship of the late Professor Pour Davoud who
reintroduced the Avesta to the Iranians and after him one of his
students the late Dr. Bahram Fravashi chaired the section. When
Professor Pour Davoud passed away, a Tehran newspaper wrote: “the
service of the professor to the nation is not less than that of Yaghoub
Leisse who defeated and forced the Arabs out of Iran.”
Shahrokh remained a trusted confidant of Reza Shah. When the
building of Iranian Parliament was consumed by fire, Reza Shah looking
for an honest and trusted man to carry out the enormous project of
reconstruction, appointed Shahrokh for this task. On the inauguration of
the new building, Reza Shah was so much impressed that he told, “Arab
Keikhosrow” although Arbab is redundant (He did not like titles), but
Keikhosrow let me tell you, that destruction was well worth this
construction.” After Shahrokh, Mr. Rustam Guiv was elected to the
parliament and later to the Iranian Senate, whose generosity has
enlightened many Zoroastrian communities around the world. Next deputy
was Dr. Esfandiyar Yeganegi an economician and founder of an irrigation
company who was respected by the whole nation for his generosity and
charitable works.
In 1932 a Parsi delegation met with Reza Shah and expressed
their appreciation for all the achievements, he replied “all that you
have said is correct, whatever I have done is for my country, but you
tell me what can you do for your original homeland.” The Shah invited
Parsis to come and settle in the country of your ancestors. We will
welcome you with open arms. Parsis at this time founded two high schools
(Anoushiravan Dadgar for girls and Firooz-Bahram for boys.) These
schools have graduated many Iranian scholars, professionals, leaders and
statesmen who always have cherished their memories of studying there.
Parsis also contributed to founding schools in the Zoroastrian Villages
of Yazd. They also established clinics and dispatched Parsi physicians.
The reason was not only to treat the patients who suffered from endemic
diseases and malnutrition, but because the Zoroastrian patients even in
medical fields were regarded as impure and untouchable and were
mistreated by the crew. Actually some medical facilities did not accept
Zoroastrian patients, consequently in their own homeland they were alien
and ailing, and died young because of bigotry. The Parsi-founded
clinics, however, delivered service equally to all patients at need
regardless of religion. They remained in operation until Goodarz
Hospital was founded by the Goodarz (Jahanian-Varza) brothers in Yazd
and employed European and Iranian physicians. Later Laal Maternity
Hospital and a nursing school were annexed to it. During the Iran-Iraq
war, Goodarz Hospital delivered a great service by treating the wounded
Iranian soldiers. Once the hospital became operational, the Parsi
clinics were transferred to the Red Lion and Sun organization. The late
Peshotan Marker is to be mentioned who founded Marker (known as Markar)
Foundation that includes boarding schools. These schools were managed
and directed by the late Soroush Lohrasp who recently passed away. The
number of other students in the Zoroastrian schools surpass far beyond
the Zoroastrians. Meanwhile, the community under the unequal
opportunities resorted to education so much that the illiteracy rate
among the Zoroastrians is almost zero while the national illiteracy rate
approaches forty percent. The proportion of Zoroastrians with a
university degree is the highest among the nation. They have founded
schools, hospitals, industries, business centers and charitable
organizations. Zoroastrians founded the first modern city in Iran at the
Tehran Suburb. The community has produced physicians, engineers,
professors, teachers, professionals, industrialists, and army generals.
They have held important governmental positions up to the acting finance
minister and deputy prime minister. Two Mobeds educated from Cama
Athornan Madressa, exercised an effective role in the religious
leadership and education of the community.
The Zoroastrians are well recognized as the genuine Iranians
and respected for the reputation of scrupulous honesty. In 1972 I met an
Iranian who complained of governmental corruption in Iran. But he
admitted that when Dr. Farhang Mehr was the acting finance minister, no
one talked about bribe. In response to my inquiry he added, “When people
at the top are honest, the subordinates will watch.” These words were
particularly rewarding because by his own admission he was at odds with
Dr. Mehr. In 1971 a young Parsi in Iran told me that he had applied for
several jobs. The Presidents of the companies had informed him that they
had other applicants but because he was a Zoroastrian, they were giving
him priority. In 1953 Tehran was under curfew. Dr. Sarfeh in an
editorial wrote: on his way to visiting a patient, he was stopped by a
soldier and as he did not carry his I.D. card, was taken to a military
station. The officer in charge asked his name and then allowed him to go
free and be escorted. When Dr.Sarfeh asked, don’t you want me bring my
I.D? He responded it is not necessary, because your name indicates that
you are a Zoroastrian and we trust and respect you. In 1963, Iran was
facing a meat shortage. The Iranian government looking for a trusted and
honest man to handle the crisis, appointed general doctor (Mobed)
Jahanguir Oshidari as the director of “The National Meat Company.” In a
matter of two months the crisis was over. Later General Oshidari
“currently the president of council of Mobeds in Tehran” confided to his
friends “people were offering me personal favors, but I rejected with
anger. That is why the crisis was over soon.
At the turn of the recent revolution many scholars of the
Zoroastrian studies suffered physical, psychological and financial
punishments. Some were arrested, jailed and beaten. Others lost their
jobs and even suffered the loss of a dear one, yet they pursued. These
men have long foregone material interests and for the love of
Zarathushtra put their families in distress. Their service to
Zoroastrianism is beyond description.
Dr. Ali Jafarey, Dr. Bahram Fravashi, Dr. Hussein Vahidi,
Hashim Razi and Dr. Ahmad Tafazzoli are to be named as examples. We must
dedicate our love and heartfelt thanks and gratitude to these men whose
devotion has brought us closer to the message of Zarathushtra than ever
before. Today many Iranians in search of their national identity and
original roots are looking into Zoroastrianism. Although currently in
Iran many discriminatory laws are practiced and Zoroastrians as other
minorities are not employed by the government, nevertheless they enjoy
the public trust and respect as the people regard them as genuine
Iranians who morally and historically represent their ancestors. The
Zoroastrians in spite of all the hardships and indignities suffered by
their ancestors will always remain patriotic to Iran. It is interesting
that the Parsis of India even after a thousand years living in India
look toward Iran as their true homeland. Iran is the birthplace and
homeland of Zarathushtra, our beloved prophet and we are connected to
our motherland by profound religious, cultural and historical roots.
By reviewing the history of Zoroastrians after the Arab
invasion, one may conclude that it was a miracle that Zoroastrianism
survived the harsh treatment of history. As once Dastoor Bode said, “ so
many religions and nations have become part of ancient history. There
must be a reason why Zoroastrianism survived.”[25]
Came across this article on the web and never knew how bad it really was for the ancient Iranians and the lengths the Arabs went to, to convert Iran to Islam.
I know that there is a Kurdish poem that writes about the brutality the Iranians faced. http://en.wikipedia.org/wiki/Hurmizgan
Abstract: This is only a
fraction of what actually happened to the Zoroastrians after the Arab
invasion. The purpose of the presentation is not to generate hard
feeling toward any people. Because no generation is responsible for the
actions of past generations, although almost always they are unfairly
blamed for. However, denial of historical facts is not an option either.
The real goal in addition to presentation of an untold history is to
make our community aware of their past history and the suffering and
indignities that their ancestors received to preserve their religion,
culture and identity. Once it is realized that nothing that we have
inherited is to be taken as granted, our responsibility toward the young
generation, the generation of the 21st century is better realized.
Due to continuous persecution, discrimination and massacre the
population of Zoroastrians of Iran from an estimated five million at the
turn of the fifteenth century dwindled to only seven thousand at the
middle of the nineteenth century. At this time the French ambassador to
Iran wrote “only a miracle can save them from total extinction”. By the
support of their Parsi brethren and their own faith, the Zoroastrian
community in Iran revived and their fate turned around. Today they are
well educated and enjoy the respect and trust of the general population
for their reputation of “scrupulous honesty”.
The history of Zoroastrians of Iran after the Arab conquest can be summarized in three words: oppression, misery and massacre.
The Arabs invaded Persia not only for its reputed wealth, but
to bring into the faith new converts and to impose Islam as the new
state religion. They were religious zealots who believed that “in a
religious war if one kills or is killed, one’s place in heaven is
secure”. To impose the new religion, the old culture and creed had to be
destroyed. Therefore first they targeted the libraries, universities
and schools. Only few examples reflect the enormity of the calamity that
befell upon Persia at 630 A.D. Although some events and figures appear
legendary, nevertheless are considered to be true, as they have been
recorded by many historians of the Islamic era.
When the Arab commander (Saad ibn-e Abi Vaghas) faced the huge
library of Cteciphon, he wrote to Omar: what should be done about the
books. Omar wrote back “If the books contradict the Koran, they are
blasphemous and on the other hand if they are in agreement with the text
of Koran, then they are not needed, as for us only Koran is
sufficient”. Thus, the huge library was destroyed and the books or the
product of the generations of Persian scientists and scholars were
burned in fire or thrown into the Euphrates.[1] By
the order of another Arab ruler (Ghotaibeh ibn-e Moslem) in Khwarezmia,
those who were literate with all the historians, writers and Mobeds
were massacred and their books burned so that after one generation the
people were illiterate.[2] Other
libraries in Ray and Khorassan received the same treatment and the
famous international University of Gondishapour declined and eventually
abandoned, and its library and books vanished. Ibn-e Khaldoun, the
famous Islamic historian summarizes the whole anihilation and
conflagration:” where is the Persian science that Omar ordered to be
destroyed?” Only few books survived, because the Persian scholars
translated them into Arabic.
To conquer Persia and force Islam, the Arab invaders resorted
to many inhumane actions including massacre, mass enslavement of men,
women and children, and imposition of heavy taxes (Jezyeh=Jizya) on
those who did not convert. By the order of “Yazid ibn-e Mohalleb” in
Gorgan so many Persians were beheaded that their blood mixed with water would energize the millstone to produce as much as one day meal for him, as he had vowed.[3] The
event of blood mill has been quoted by the generations of Iranian
Zoroastrian families to this day, yet our books of history have been
silent about it. In recent years however, disenchanted Iranian scholars
have been writing about the blood mills and in fact this event has been
reported by our historians of the Islamic era. On the way to Mazandaran
the same commander ordered 12,000 captives to be hanged at the two sides
of the road so that the victorious Arab army pass through. Upon
arrival, many more were massacred in that province and heavy tax (Jizya)
was imposed on the survivors who did not convert. Some historians have
estimated that a total of 400,000 civilians were massacred.[4] Even
though the figure appears inflated, nevertheless it reflects the extent
of atrocities committed by the Arab conquerors. After the battle of
Alis, the Arab commander (Khalid ibn-e Valid) ordered all the prisoners
of war be decapitated so that a creek of blood flows. When the city of
Estakhr in the south put up stiff resistance against the Arab invaders,
40,000 residents were slaughtered or hanged.[5] One
of the battles by the Arabs has been named, Jelovla (covered), because
an estimated 100,000 bodies of the slain Iranian soldiers covered the
desert.[6] It is reported that
130,000 Iranian women and children were enslaved and sold in the Mecca
and Medina markets and large amount of gold and silver plundered. One
respected Iranian scholar recently wrote, “Why so many had to die or
suffer? Because one side was determined to impose his religion upon the
other who could not understand ”.[7] The
Arabs colonized, exploited and despised the population. In this context
they called the Persians “Ajam” or mute. They even named the Iranian
converts “Mavali” or “liberated slaves”. According to the Arab
classification, this caste could not receive wages or booties of the
war; they were to be protected and at times rewarded by their
protectors. Mavalis were not allowed to ride horses and sometimes they
were given away as gifts. One of the Umayyad Caliphs was quoted “milk
the Persians and once their milk dries, suck their blood”.[8] With
so much atrocities committed in the name of religion, how much truly
the Arab invaders knew about Islam? By the order of Omar 1000 warriors
who knew one Ayah of the Koran were to be selected to receive the
booties of the war. But the problem was that among the Arab army there
were not even 1,000 soldiers who could read one Ayah.[9]
The First Voice of Protest
The first voice of protest against the Arab oppression came
from Firooz who assassinated Omar. He was a Persian artisan and prisoner
of war who had been enslaved by an Arab. While observing the Iranian
children taken to be sold as slaves, he was overcome by grief and wept
for the sorry plight of his nation.[10] Thereafter
other uprisings against the Arab occupation were all suppressed. They
are recognized as Abu Moslem of Khrassan, the white clad, red clad (lead
by Babak), Maziyar, Afshin and others. All together, during the two
centuries of Arab occupation, a total of 130 Iranian uprisings have been
recorded. All were brutally put down and each time lands were
confiscated and the local people were forced to provide the Arabs with
gold, silver and certain number of young slaves annually for reparation.
Finally the Arabs were driven out of Iran by an ordinary man
from the south (Sistan) named Yaghoub (Jacob) Leisse Saffari, who forced
the occupiers to the Tigris river where the stream was turned toward
his army, many of whom died and he developed pneumonia. At his deathbed
he received the Caliph’s emissary who presented him jewels and offered
him the governorship of several provinces. Yaghoub responded with anger
“tell your ruler, I have lived all my life on bread and onion, if I
survive, only sword will rule between the two of us”.
The two centuries Arab rule of Iran has been compared to a
nightmare associated with the moans of widows and orphans, “a dark night
of silence that was interrupted only by the hoot of owls and the harsh
sound of thunder”.[11]
By the independence of Iran however, the suffering of
Zoroastrians was not over. Many Iranians at this era had been Arabized
and picked up Arabic names. The new Moslems were no less hostile toward
their old religion than the Arabs. Now the Arabic was considered a
scientific language, the knowledge of which would place one in higher
class among the scholars. That is why many scientific books at this era
were written in Arabic and mistakenly those scholars and scientists have
been assumed to be Arabs. The loss of identity had caused some Iranians
to become alien to their own nationality. An Iranian premier (Sahib
ibn-e Obbad) did not look in the mirror lest would see a Persian.
Another ruler of Khorassan (Abdollah ibn-e Tahir) would not acknowledge
any language but the Arabic. He banned publications in Persian and by
his order all the Zoroastrians were forced to bring their religious
books to be thrown in the fire. Those who refused were slain.
During the Islamic period many Iranian poets and scholars
attempted to revive the Persian culture and history and reintroduce the
national identity to the despised nation. Zoroastrian poets, Daghighi
and Zardosht Bahram Pazhdoh and the Persian poets as Ferdowsi, Hafiz and
Khayyam among many are to be mentioned here.
As the Arabs destroyed and burned all the non-Arabic and
Pahlavi writings, Iranian scholars found a solution to save the books
that was to translate them into Arabic. One of the rare books that
survived the carnage was “Khodai-namak”, a Pahlavi writing of the
Sassanian era. It was translated into Arabic by Dadbeh “Ebn-e-Moghaffaa”
under the title of “The Manner of the Kings.” Ferdowsi versified and
named it “Shah-Nameh.” In 1991 Unesco recognized this book as the
masterpiece of epics and Ferdowsi in Iran was glorified by the
International Community.
Ferdowsi by versifying the “Khodai-namak” as his book of
“Shah-Nameh,” a new Persian poetry almost devoid of Arabic words truly
revived the Persian language, and by renewing the legend of Iranian
victory under the leadership of Kauveh, the blacksmith and Fereidoun
over the blood thirsty Zahhak the Arab, gave a new sense of pride and
identity to the Iranians. He certainly does not exaggerate when he
recites:
“I labored hard in these years of thirty
I revived the Ajam (mute) by this Parsi."
Hafiz a beloved mystical poet always refreshes the love of
Zoroastrian faith in his poetry by calling himself a follower of the old
Magi. In a poem he reminds the readers “ In a garden renew your
Zoroastrian faith” and:
“In the monastery of the Magi, why they honor us
The fire that never dies, burns in our hearts”[12]
Khayyam who was a poet, scientist, astronomist, mathematician
and a true intellectual, abhorred the Moslem clergy and their blind
adherents. There were however, intellectuals whose views were resented
by the clergy and because of that they even received a dreadful death.
Among them Dadbeh who was burned alive, and Sohravardi, the founder of
school of illumination whose views were based on the teachings of
Zarathushtra, and Mansour Hallaj are to be mentioned. Flame of the past
glory could rekindle in the hearts of Iranians by a spark. Khaghani
Sherwani on his return from Hajj Pilgrimage spent a night at the city of
Baghdad. There, the ruins of palace of Anoushiravan, known as Kassra
Hall inspired him to recite one of the masterpieces of Persian poetry
reflecting the glory of the past and the history of Sassanian era.
Despite all the intellectuals’ efforts, the suffering of
Zoroastrians continued. Any local incident could flare up a major riot
and become a calamity for the Zoroastrian population and cause their
massacre. The famous incident was when a group of fanatic Moslems in the
City of Harat (Greater Khorassan, today Afghanistan), destroyed the
wall of a mosque and blamed the action on the Zoroastrians, by the order
of Sultan Sanjar (Saljuqi) many Zoroastrians of the greater Khorassan
were massacred. The Parsis are known to originate from Khorassan and
migrated to India during this era. Later another group from the city of
Sari, Mazandaran joined them and founded the city of Nov-Sari. Parsis
later became an example of successful community who founded industries,
universities and charitable institutions and established themselves as a
major force in the development of India. As the prime minister of
Mharashtra once put it, “They were a shining diamond in the ocean of
Indian population”.[13]
In 1934 Mr. Foroughi, the Iranian minister of education and
culture, himself a scholar and later prime minister, in response to
Rabindranath Tagore, the Indian Philosopher and Nobel laureate, who had
thanked the government of Iran for founding a chair of Iranian studies,
wrote: “Dear Sir: You should not thank us and I will explain to you why!
“ For one thousand years your nation has hosted our sons and daughters
know as Parsis. They left Iran under a distressful condition; but we
never thanked you for it. Please accept this chair of Iranian studies
only as a small token of appreciation.”
Despite repeated mass slaughters, by the advent of Safavite
Dynasty at the turn of the 15th century (600 years ago), between 3 to 5
million Iranian remained Zoroastrians.[14] The
Caspian province of Mazandaran, at this time not only had preserved the
old religion but was ruled by a Zoroastrian dynasty known as
Paduspanian who remained in power until 1006 Hijri. The Safavites by
enticement and use of violence both, converted the majority of Iranian
into Shiism. This was a political act to encourage Iranians to fight
against the Ottomans who were Sunni Moslems. By the order of Shah
Ismail, the founder of the dynasty many Sunni Moslems were slaughtered
but in the turmoil many Zoroastrians were included as well. During the
rule of Shah Abbas the Great (1587-1628 A.D.) a strong unified Iranian
army was in war against the Ottomans. Meanwhile, he dispatched troops to
Mazandran with the task to Islamize the province, and by the use of
force and violence the mission was accomplished. By his order many
Zoroastrians were deported to a ghetto town near Isfahan named Gabrabad,
where they lived in abject poverty. Many of deportees during
deportation lost their lives. To these people who were forcefully
detached from their farms and businesses, no job was given. They were
brought there just to do the menial works that nobody else would accept.
It was said that the poorest Iranians in comparison to them appeared
quite rich. Due to the extent of indigence, the Zoroastrian community
was the only one who could not present a gift for the coronation of King
Soleiman the third.[15] A Roman tourist, Pietro Della Valle, who has visited the town writes:[16] I
had heard of the outcast sector of Iranian society named Gabrs who are
faithless. I was determined to visit them. The streets of Gabrabad are
straight and clean but the houses are one floor, reflecting the poverty
of people. As I was walking I met a husband and wife. I asked the man do
you love God? At this time the woman jumped in the conversation and
said: “How one may know God but would not love Him.” I realized that
these people have their own religion but they are the victims of
bigotry.”
The Safavite era is the darkest period for the Zoroastrians.
The writings of the high Islamic clerics would instigate hatred toward
them. Even in public opinion they were responsible for the natural
disasters as flood and earthquake, this kind of sentiment would make
them vulnerable to persecution and massacre.
A letter from a French priest to his boss at this era (17th
Century A.D.) reflects the state of suffering and misery of the
Zoroastrians of Iran. He wrote, “Islam is not the only religion of the
Iranians, there are many Iranians who have preserved their old religion.
But they have none of their ancestral knowledge and science. They live
in a state of slavery and absolute misery. Most difficult and harshest
public works are assigned to them. They are mostly porters or work in
the farms. The state of slavery has caused them to be shy, naïve and
rough mannered. They speak in a different dialect and use their old
alphabets. Iranians call them (Gavre) that mean idol worshippers, and
they are treated much worse than the Jews. They are accused of being
fire worshippers…but they respect the fire. They believe that in order
to receive salvation, one should till the land, develop orchards, and
avoid polluting the water and putting down the fire. Their holiest man
is called Zartosht and their most important festival is Nov Rooz…”[17]
Despite all the adversities, population of the Zoroastrians of
Iran at the turn of the 18th century was estimated to be one million.[18] But
the most horrendous massacre of the Zoroastrian population took place
by the order of the last Safavite King, Shah Sultan Hussein (1694-1722.)
Soon after ascension to the Persian throne, he issued a decree that all
Zoroastrians should convert to Islam or face the consequences. By one
estimate, one hundred thousand Zoroastrian families lived in the Central
Iran. Nearly all were slaughtered or coercively converted. In this
blood bath, the entire population of Gabrabad was wiped out. In other
parts many men, women and children lost their lives. The bodies’ of
Zoroastrians thrown in the central river (Zayandeh Rood) have been
witnessed by the French missionary and reported. The reports of the
French priests residing in Isfahan reflect the enormity of the genocide
that took place three hundred years ago in the central Iran. By the
French estimate a total of 80,000 Zoroastrians lost their lives and many
fled the massacre in misery to preserve their religion. The Zoroastrian
sources estimate the number of victims at hundreds of thousand. The
towns of Naiin and Anar (between Isfahan and Yazd) converted to Islam.
The local language of the people there remains Dari, exactly the same
dialect that is exclusively spoken by the Zoroastrians of Iran. The
customs and traditions of Abiyaneh (a town near Kashan) remains
Zoroastrian. It is believed that the Zoroastrians of Khoramshah, a
suburb of Yazd are the descendants of the survivors of that infamous
blood bath. Again, the Zoroastrian families have quoted this event to
this day, but our books of history have kept a policy of total silence
toward it.
The Safavites were overthrown by the Afghan rebellion under the
leadership of Mahmoud Mir Oveis. Then, Afghanistan was a province of
Iran and Afghan insurgency was an internal affair. During the passing
through the central desert due to harsh condition Mahmoud lost too many
men, therefore he was unable to capture the city of Kerman; but before
returning to Afghanistan he massacred the Zoroastrian population of the
suburban Gavashir (1719 A.D.). The reason why he only massacred the
Zoroastrians was due to the fact that this sector of the community as a
result of in-city persecution had moved to the outskirts of Kerman and
taken residence there. This area was not protected by high walls and
towers; consequently they were easily accessible to the Afghans. For the
next two years Mahmoud retrained and reorganized his army and this time
he conquered the city of Kerman (1721 A.D.). Despite the Gavashir
calamity, because of the carnage done by the Safavites and the extent of
suffering under that dynasty, the Zoroastrians formed a brigade and
supported the Afghans. Majority of Afghans were Sunni Moslems and their
rebellion was due to religious persecution under the Shiite rule, thus
the Zoroastrians sympathized with their cause. Zoroastrian commander of
the brigade was a man, titled Nassrollah. This title was granted my
Mahmoud, however, his real name is not known. He addressed his troop,
reminded them of the glory of the past and the duty to their country.
Nassrollah became the most popular commander in the Afghan army and soon
Mahmoud commanded him to conquer Fars in the south. He succeeded, but
in the last battle for the city of Shiraz was fatally wounded. Mahmoud
truly mourned the loss of his favorite general and at his funeral wept.
He ordered a mausoleum was built for him near Isfahan and a Mobed was
designated to perform the rituals. Twenty-two years later this mausoleum
has been witnessed and reported by an English tourist.[19]
The victorious Afghans were eventually defeated by a strong
military leader named Nader Shah Afshar (1736-1747 A.D.) who also
defeated the Ottomans. He later invaded and conquered India and brought
with him the famous peacock throne. In the army of Nader 12000
Zoroastrians men served. But even the victories of Nader and resurgence
of a strong Iran did not change the fate of the Zoroastrian population
and their agony went on. Nader upon return from India had become insane
and after a failing assassination attempt that wounded his arm, became
suspicious at his own son who was blinded at his order. When Nader
became aware that his suspicion was unfounded and his son was totally
innocent, he resorted to mass murder. By one estimate during the
bloodbath none of the remaining Zoroastrian soldiers survived and many
of the Zoroastrian population of Khorassan and Sistan were massacred.
Few survivors could cross the desert on foot and take refuge in Kerman
or Yazd. The public census of the Zoroastrians of Kerman belonging to
this era shows that 8000 were called Khorassani and 2000 Sistani. Today
few families in Yazd can trace their lineage to Khorassan.
The Afshar dynasty founded by Nader Shah was short lasting,
after whom the Zands took over. The founder of the dynasty was a
kind-hearted man named Karim Khan who established the city of Shiraz as
his capital. For a short time Iranians enjoyed peace and tranquility.
After him the Zands were challenged by Agha Mohammad Khan Qajar. The
Zands under the commandership of a brave man named LotfAli Khan Zand
retreated to the city of Kerman. The city for several month remained
under siege by the army of Qajar. A Zoroastrian astrologer named Mulla
Gushtasp son of Bahman through the astrological signs predicted that on
Friday, 29th day of the first Rabie, 1209 Hijri, the city would fall to
the Qajar army. The Zand ordered Gushtasp to be jailed and if his
prediction did not come true be killed. As he had forecasted, on the
exact day due to the treason of one of the Zand commanders, the gates
were opened and the city fell to the Qajar. Agha Mohammad who was
incensed by the stiff resistance put up by the people of Kerman, ordered
20,000 of the residents to be blinded but because of the Gushtasp’s
forecast the Zoroastrians were spared. Mulla Gushtasp is the great grand
father of the late Keikhosrow Shahrokh. He was brought out of jail and
was presented gifts and thereafter accompanied the new king in his
trips.
The Qajar Era (1796-1925 A.D.)
The census of early Qajar era indicates that the total
population of Zoroastrians was 50,000 and they had taken refuge mainly
in the two central cities of Yazd and Kerman. One census includes a
pocket of Zoroastrians living in the city of Qazvin.[20] There
is no information about the fate of the Qazvin community. It is not
known whether they were massacred, forcefully converted or scattered.
But what about the Zoroastrians living in Yazd and Kerman? Did they live
there in peace?
Despite the aforementioned favorable incident, the Zoroastrians
during the Qajar dynasty remained in agony and their population
continued to decline. Even during the rule of Agha Mohammad Khan, the
founder of the dynasty many Zoroastrians were killed and some were taken
as captives to Azarbaijan.[21] The
community was regarded as outcast, impure and untouchable. Various
methods were used to convert them to Islam. According to a law, if any
member of family converted to Islam, he/she was entitled to all
inheritance. This was a materialistic incentive to proselytize the
minorities. According to Edward Browne, the wall of Zoroastrian houses
had to be lower than that of the Moslems. If they were riding a donkey,
upon facing a Moslem had to discount and during the rainy days they were
not allowed to appear in public, because the water that had run down
through their bodies and cloths could pollute the Moslems. The
Zoroastrian food was considered impure and many public places refused to
serve them. Harassments and persecution were the norms of daily life.
At times, Zoroastrian girls were kidnapped and forcefully converted and
married to Moslems and brought to town in fanfare. On top of all the
misery the Zoroastrians had to pay a heavy religious tax known as Jizya.
Due to corruption of the tax officials, at times twice and even three
times the official figure would be collected, because every intermediary
had to receive his share. If the families could not afford paying the
Jizya, their children were beaten and even tortured and their religious
books were thrown in fire. That is how the term “the bookless” came
about. Under the woeful conditions, some had to convert and there were
those who declared themselves Moslems, picked up Islamic names, but in
secret continued Zoroastrian practices. Today the latter group among the
Zoroastrians is known as Jaddid (new).
Count de Gobineau, the French Ambassador to Iran (1850’s A.D.)
expressed a pessimistic view of the Zoroastrians that reflects the
plight of community during the Qajar ear. He writes “Only 7000 of them
remain and just a miracle may save them from extinction.” He adds,
“These are the descendants of the people who one day ruled the world.”
Zoroastrian massacre did not cease during the Qajar rule. The last two
are recorded at the villages surrounding the city of Boarzjan and
Turkabad near Yazd. Today, the village of Maul Seyyed Aul near Borazjan,
among the local people is know as “killing site” (Ghatl-Gauh)[22] and Zoroastrian surnames of Turk, Turki, Turkian and Turkabadi reflect lineage to the survivors of Turkabad.
To present the true picture of Zoroastrian life in that era, I
will quote several writers (Napier Malcom: 1905, Dr. Rostam Sarfeh:
Parsiana, March 1990, Page 43, Khosrow Bastanifar: at last I return to
Yazd, 1996, P 192 in Persian). The Zoroastrians even were not allowed to
wear shoes but only slippers. They had to put on a dirty torn cap and
sew a yellow old patch on their back, so that would be distinguished in
public places. Their pants had to be short, so that when stones were
thrown at them hit their exposed legs. They were not allowed to wear a
new suit, the dirtier the cloth, and the less punishment. A prominent
Zoroastrian merchant had put on a new pant. In the market place he was
surrounded by mob and was forced to remove his pant, hold it on his head
and walk back home. Zoroastrians entering a Moslem house had to carry a
shawl upon which they had to sit, so that the place will not be
polluted.
Zoroastrian farmers subsisted on the sale of their products.
Once an authority announced their products are impure, people refused
buying from them. After receiving payment, he declared that if those
products ere kept high in the air, are purified. A Zoroastrian girl
carrying products to the city was raped. The attackers claimed she was
drunk and was responsible for the crime. The girl could not tolerate the
stigma and committed suicide by setting herself ablaze.
The misery of Zoroastrians is beyond description. Some even converted to Islam to be able to protect their old co-religionists.
Due to the extent of oppression, agony and destitution, many
Zoroastrians ventured the hazardous journey to India. They had to risk
their lives by crossing the hostile desert on donkeys or even on foot.
Those who could afford voyaged aboard the ships. In India, they were
recognized for Sadra and Kushti and were sheltered by their Parsi
brethren. In the new environment, they proved their talents in business
and science and prospered.
The woeful plight of the Zoroastrians caused the Parsis to
dispatch emissaries to Iran. The notable one, Maneckji Limji Hataria
arrived for the first time on March 31, 1854 A.D. at the age of 41. For
one year he studied the general condition of the persecuted community.
He found the Zoroastrians to be uneducated and suffered from endemic
diseases and malnutrition. Worse than all, centuries of oppression and
persecution had taken a heavy toll on their spirit. The community had no
confidence in herself and no hope for the future. Maneckji upon return
to India reported his findings to the Parsi Panchayet. This is truly a
historical document, part of which is quoted hereunder:
Dear Sir; This noble group has suffered in the hands of cruel
and evil people so much that they are totally alien to knowledge and
science. For them even black and white, and good and evil are equal.
Their men have been forcefully doing menial works in the construction
and as slaves receive no payment. As some evil and immoral men have been
looking after their women and daughters, this sector of Zoroastrians
community even during daytime stays indoor. Despite all the poverty,
heavy taxes under the pretexts of land, space, pasture land; inheritance
and religious tax (Jizya) are imposed on them. The local rulers have
been cruel to them and have plundered their possessions. They have
forced the men to do the menial construction work for them. Vagrants
have kidnapped their women and daughters. Worse than all, community is
disunited. Their only hope is the advent of future savior (Shah Bahram
Varjavand). Because of extreme misery, belief in the savior is so strong
that 35 years earlier when an astrologer forecasted the birth of the
savior, many men in his search left the town and were lost in the desert
and never returned. Perhaps this one sentence of Maneckji epitomizes
the sorry plight of the community. “I found the Zoroastrians to be
exhausted and trampled, so much that even no one in this world can be
more miserable than them.’
Amelioration fund was set up and from its interest income part
of the Jizya was paid off. Once again Maneckji returned to Iran. This
time he devoted his life toward saving his co-religionists from the
brink of extinction. He followed three goals: To educate the community,
to organize them and to abolish the burden of Jizya. He was a charming
man who rallied the support of Dadabhoy Naorjoi and some of the European
ambassadors to eliminate the injustice suffered by so many Zoroastrian
generations in Iran. Several times he intervened in the unfair court
rulings and forced them to reverse the unjust decisions. At that time if
a Moslem murdered a Zoroastrian, the culprit would automatically be
freed. If a Moslem borrowed money from a Zoroastrian and denied it,
court would side with the Moslem. On the other hand, if a Zoroastrian
borrowed from a Moslem and could not afford paying back, court would
force his relatives, neighbors and friends to raise fund and defray the
loan.
In his pursuit of educating the community, Maneckji faced unexpected difficulties for the following reasons:
1. The Zoroastrians for centuries had been prohibited from
receiving education, just to be content with subsisting on menial jobs.
The change of direction was difficult and even some believed that
education will cause them not to be able to work and earn money:
2. The children worked and their dismal income nevertheless,
subsidized the family. The families could not afford the loss of income.
3. Parents missed their children and they were not ready to send them away.
4. Some Zoroastrian leaders became envious of Maneckji, even
saying that education will deprive the community of future workers who
can make a living; some were even envious of children who will receive
better education that they did.
Despite all the obstacles Maneckji prevailed and eventually
picked up boys from Kerman and Yazd, took them to Tehran and founded a
boarding school for them. He even subsidized the families for the loss
of their children’s income. To teach them, Maneckji published books and
employed the best scholars, some of whom were educated in Europe. From
these children future teachers evolved, who were scattered in the cities
of Yazd and Kerman and Zoroastrian villages and educated the community.
The result is that today illiteracy rate among the Zoroastrian
population is near zero. With the Maneckji’s encouragement and support,
marriages took place and jobs were provided for the newly wed couples.
His historical achievement was the abolition of the religious
tax (Jizya). Maneckji, through the direct negotiations with the Qajar
King, Nassereddin Shah persuaded him to abolish the burden of Jizya and
that took place in August of 1882 A.D. Through the enticement and direct
involvement of Maneckji and his successor, Zoroastrians later formed
local associations named after the then king, Nasseri Anjumans. I would
like to quote the late Dr. Adharbad Irani, the famous Bombay
ophthalmologist: “Words fall short of expression, we must devote our
love and warm tears to our Parsi brothers who at the most critical time
came to our rescue.”[23] The
loving memory of Maneckji among the Zoroastrians or Iran is perpetual.
We name our sons Majecki, Limji and many families have chosen his name
as surname as “ Maneckji, Maneckjian, and Maneckjipour.” If it was not
for his dedication and selfless efforts, perhaps the Zoroastrian
religion had vanished in its country of origin. If we believe in the
word “saoshyant” as benefactor, isn’t he the one who saved the
Zoroastrians of Iran from extinction?[24]
Now, after centuries of suffering, the Zoroastrians began to
enjoy the breeze of relative freedom and even under the unequal
opportunities they proved their talents and abilities. One businessman,
Jamshid Jamshidian known as Arbab Jamshid founded a trade center in the
capital city of Tehran. He was well respected for his honesty and
success even by the Qajar Kings. The notes of Jamshidian center
generally were regarded and accepted as bank notes. Another Zoroastrian
family, Jahanian, established a business center in Yazd. They expanded
their business and even opened a branch office in New York. The public
also accepted the notes of the Jahanian Center as bank note. The five
brothers were planning to found the first Iranian National Bank. But the
assassination of one of the brothers, Parviz, forced them to abandon
the plan. Iranian public, generally held the British responsible for the
assassination, believing that they did not want the Iranians to
establish and own banks. Due to the unstable national economy, the two
business centers at the end went bankrupt.
The revolution for the establishment of constitutional monarchy took place in 1909 A.D.
And the Qajar King (Mohammad Ali Shah) was ousted and his young
son, Ahmad Mirza was installed King by the revolutionaries. The
Zoroastrians were active in this revolution and one of them, Fereidoun
Fereidounian was martyred. The new constitution officially recognized
the Zoroastrians as a minority entitle to one Parliamentary deputy. The
first elected deputy was Jamshidian, who after one term, voluntarily
withdrew and the next deputy, a young energetic politician named
Keikhosrow Shahrokh was elected who was trusted and respected by the
Moslems as well as Zoroastrians. Shahrokh many times reminded the people
“Although I have been elected by the Zoroastrians, but in the
Parliament I am a representative of the whole nation.” Once a deputy
name Modarres, who was a powerful clergy said, “ If I can name one true
Moslem, that will be Arbab Keikhosrow,” Because of his honesty, during
the famine he was appointed as the director of the central silo. In this
capacity he encouraged all the landowners to sell their crops at a
reasonable price to the silo. When Ahmad shah asked for an unreasonably
high price, Shahrokh reminded the king: “His majesty, do you recall what
you said when you took the oath of office at the inauguration of
Parliament? That you always think and act for the welfare and prosperity
of the nation?”
Pahlavi Era
Shahrokh was an active member of the Majlis during the events
that led to the accession of Reza Shah to the Persian throne. Reza Shah a
true nationalist picked up “Pahlavi” as the dynasty’s surname and
emphasized the Persian nationalism. The pre-Islamic history, Keyanian,
Pishdadian, Achaemenian, Parthian, and Sassanian were taught in the
schools and Iranians were given a new sense of identity and a fresh
direction. The Persian vocabulary was refined from many Arabic words and
replaced by pure Persian vocables. Schools, roads, national railroad,
factories and universities were built. The first chair of the Avestan
studies was established in the University of Tehran, school of
literature, under the directorship of the late Professor Pour Davoud who
reintroduced the Avesta to the Iranians and after him one of his
students the late Dr. Bahram Fravashi chaired the section. When
Professor Pour Davoud passed away, a Tehran newspaper wrote: “the
service of the professor to the nation is not less than that of Yaghoub
Leisse who defeated and forced the Arabs out of Iran.”
Shahrokh remained a trusted confidant of Reza Shah. When the
building of Iranian Parliament was consumed by fire, Reza Shah looking
for an honest and trusted man to carry out the enormous project of
reconstruction, appointed Shahrokh for this task. On the inauguration of
the new building, Reza Shah was so much impressed that he told, “Arab
Keikhosrow” although Arbab is redundant (He did not like titles), but
Keikhosrow let me tell you, that destruction was well worth this
construction.” After Shahrokh, Mr. Rustam Guiv was elected to the
parliament and later to the Iranian Senate, whose generosity has
enlightened many Zoroastrian communities around the world. Next deputy
was Dr. Esfandiyar Yeganegi an economician and founder of an irrigation
company who was respected by the whole nation for his generosity and
charitable works.
In 1932 a Parsi delegation met with Reza Shah and expressed
their appreciation for all the achievements, he replied “all that you
have said is correct, whatever I have done is for my country, but you
tell me what can you do for your original homeland.” The Shah invited
Parsis to come and settle in the country of your ancestors. We will
welcome you with open arms. Parsis at this time founded two high schools
(Anoushiravan Dadgar for girls and Firooz-Bahram for boys.) These
schools have graduated many Iranian scholars, professionals, leaders and
statesmen who always have cherished their memories of studying there.
Parsis also contributed to founding schools in the Zoroastrian Villages
of Yazd. They also established clinics and dispatched Parsi physicians.
The reason was not only to treat the patients who suffered from endemic
diseases and malnutrition, but because the Zoroastrian patients even in
medical fields were regarded as impure and untouchable and were
mistreated by the crew. Actually some medical facilities did not accept
Zoroastrian patients, consequently in their own homeland they were alien
and ailing, and died young because of bigotry. The Parsi-founded
clinics, however, delivered service equally to all patients at need
regardless of religion. They remained in operation until Goodarz
Hospital was founded by the Goodarz (Jahanian-Varza) brothers in Yazd
and employed European and Iranian physicians. Later Laal Maternity
Hospital and a nursing school were annexed to it. During the Iran-Iraq
war, Goodarz Hospital delivered a great service by treating the wounded
Iranian soldiers. Once the hospital became operational, the Parsi
clinics were transferred to the Red Lion and Sun organization. The late
Peshotan Marker is to be mentioned who founded Marker (known as Markar)
Foundation that includes boarding schools. These schools were managed
and directed by the late Soroush Lohrasp who recently passed away. The
number of other students in the Zoroastrian schools surpass far beyond
the Zoroastrians. Meanwhile, the community under the unequal
opportunities resorted to education so much that the illiteracy rate
among the Zoroastrians is almost zero while the national illiteracy rate
approaches forty percent. The proportion of Zoroastrians with a
university degree is the highest among the nation. They have founded
schools, hospitals, industries, business centers and charitable
organizations. Zoroastrians founded the first modern city in Iran at the
Tehran Suburb. The community has produced physicians, engineers,
professors, teachers, professionals, industrialists, and army generals.
They have held important governmental positions up to the acting finance
minister and deputy prime minister. Two Mobeds educated from Cama
Athornan Madressa, exercised an effective role in the religious
leadership and education of the community.
The Zoroastrians are well recognized as the genuine Iranians
and respected for the reputation of scrupulous honesty. In 1972 I met an
Iranian who complained of governmental corruption in Iran. But he
admitted that when Dr. Farhang Mehr was the acting finance minister, no
one talked about bribe. In response to my inquiry he added, “When people
at the top are honest, the subordinates will watch.” These words were
particularly rewarding because by his own admission he was at odds with
Dr. Mehr. In 1971 a young Parsi in Iran told me that he had applied for
several jobs. The Presidents of the companies had informed him that they
had other applicants but because he was a Zoroastrian, they were giving
him priority. In 1953 Tehran was under curfew. Dr. Sarfeh in an
editorial wrote: on his way to visiting a patient, he was stopped by a
soldier and as he did not carry his I.D. card, was taken to a military
station. The officer in charge asked his name and then allowed him to go
free and be escorted. When Dr.Sarfeh asked, don’t you want me bring my
I.D? He responded it is not necessary, because your name indicates that
you are a Zoroastrian and we trust and respect you. In 1963, Iran was
facing a meat shortage. The Iranian government looking for a trusted and
honest man to handle the crisis, appointed general doctor (Mobed)
Jahanguir Oshidari as the director of “The National Meat Company.” In a
matter of two months the crisis was over. Later General Oshidari
“currently the president of council of Mobeds in Tehran” confided to his
friends “people were offering me personal favors, but I rejected with
anger. That is why the crisis was over soon.
At the turn of the recent revolution many scholars of the
Zoroastrian studies suffered physical, psychological and financial
punishments. Some were arrested, jailed and beaten. Others lost their
jobs and even suffered the loss of a dear one, yet they pursued. These
men have long foregone material interests and for the love of
Zarathushtra put their families in distress. Their service to
Zoroastrianism is beyond description.
Dr. Ali Jafarey, Dr. Bahram Fravashi, Dr. Hussein Vahidi,
Hashim Razi and Dr. Ahmad Tafazzoli are to be named as examples. We must
dedicate our love and heartfelt thanks and gratitude to these men whose
devotion has brought us closer to the message of Zarathushtra than ever
before. Today many Iranians in search of their national identity and
original roots are looking into Zoroastrianism. Although currently in
Iran many discriminatory laws are practiced and Zoroastrians as other
minorities are not employed by the government, nevertheless they enjoy
the public trust and respect as the people regard them as genuine
Iranians who morally and historically represent their ancestors. The
Zoroastrians in spite of all the hardships and indignities suffered by
their ancestors will always remain patriotic to Iran. It is interesting
that the Parsis of India even after a thousand years living in India
look toward Iran as their true homeland. Iran is the birthplace and
homeland of Zarathushtra, our beloved prophet and we are connected to
our motherland by profound religious, cultural and historical roots.
By reviewing the history of Zoroastrians after the Arab
invasion, one may conclude that it was a miracle that Zoroastrianism
survived the harsh treatment of history. As once Dastoor Bode said, “ so
many religions and nations have become part of ancient history. There
must be a reason why Zoroastrianism survived.”[25]
It's funny when you hear about white supremacists complain about how the white race is dying out, because that's not really true. The Indo-Europeans make up half the world. Its people like the Zoroastrians who are the ones that are really dying out. What do you make of the statement Zoroastrians are "genuine Iranians"? What is a genuine Iranian?
Indo-Europeans make what? Half of the world? 1 billion at best...
There is no such thing as "genuine" in genetics, since interbreeding is inevitable, unless there is a population that's totally isolated on some remote island in the ocean...
αἰὲν ἀριστεύειν
Een aristevin
“Ever to Excel“
From Homer's Iliad (8th century BC).
Motto of the University of St Andrews (founded 1410), the Edinburgh Academy (founded 1824) and others.
Indo-Europeans make what? Half of the world? 1 billion at best...
There is no such thing as "genuine" in genetics, since interbreeding is inevitable, unless there is a population that's totally isolated on some remote island in the ocean...
Where are you getting your numbers? Wikipedia says 3 billion and that's just native speakers.
Indo-Europeans make what? Half of the world? 1 billion at best...
There is no such thing as "genuine" in genetics, since interbreeding is inevitable, unless there is a population that's totally isolated on some remote island in the ocean...
Where are you getting your numbers? Wikipedia says 3 billion and that's just native speakers.
3 billion speakers of Indo-European languages means nothing. Most American speakers are non-IndoEuropeans. The same applies to most Indians.
Because the colonists imposed their languages to other populations, it doesn't mean that they made them Indo-Europeans, by blood.
αἰὲν ἀριστεύειν
Een aristevin
“Ever to Excel“
From Homer's Iliad (8th century BC).
Motto of the University of St Andrews (founded 1410), the Edinburgh Academy (founded 1824) and others.
It's funny when you hear about white supremacists complain about how the white race is dying out, because that's not really true. The Indo-Europeans make up half the world. Its people like the Zoroastrians who are the ones that are really dying out. What do you make of the statement Zoroastrians are "genuine Iranians"? What is a genuine Iranian?
I would say they are more true or genuine Iranians in the culturally and religously sense. And are more closer to the Ancient Iranians of Sassanid period then Muslim Iranians are, who are more interested in pan-Shiasm then anything Iranic related.
Indo-Europeans make what? Half of the world? 1 billion at best...
There is no such thing as "genuine" in genetics, since interbreeding is inevitable, unless there is a population that's totally isolated on some remote island in the ocean...
Where are you getting your numbers? Wikipedia says 3 billion and that's just native speakers.
I would estimate that almost 80% of the United States is Indo-European and a good portion of Canada. South America is another story, but there are a lot Indo-Europeans by national ancestry there too. Anyway Aryan (IE.) culture is thriving. There are a huge number of Chinese people that speak English as a second language. Going back to my earlier question though what is a genuine Iranian? Is he a Zoroastrian by religion or a Muslim by religion? What is an Aryan (IE.)? Does he worship Zeus or Ahura Mazda or does he worship Moses, Jesus, Mohammad?
Indo-Europeans make what? Half of the world? 1 billion at best...
There is no such thing as "genuine" in genetics, since interbreeding is inevitable, unless there is a population that's totally isolated on some remote island in the ocean...
Where are you getting your numbers? Wikipedia says 3 billion and that's just native speakers.
I would estimate that almost 80% of the United States is Indo-European and a good portion of Canada. South America is another story, but there are a lot Indo-Europeans by national ancestry there too. Anyway Aryan (IE.) culture is thriving. There are a huge number of Chinese people that speak English as a second language. Going back to my earlier question though what is a genuine Iranian? Is he a Zoroastrian by religion or a Muslim by religion? What is an Aryan (IE.)? Does he worship Zeus or Ahura Mazda or does he worship Moses, Jesus, Mohammad?
IE culture is one thing, IE ancestry is quite another. 80% of the US is non Black/Asian/native American in your opinion? Even that does not prove anything because not all whites are Indo-Europeans either.
When the IE people spreaded into Europe, they found local populations so it is wrong to suggest that white = Indo-European.
Anyway, IE languages and culture are dominant, I give you that!
Going back to your earlier question, a genuine Iranian is something that cannot exist. The Iranians are a far too diverse people... Islam is originally an Arabic religion, so I don't consider it Iranian at all. Regarding the Aryans or IE people, connecting them with a religion is not right anymore. Atheism is growing within IE populations so religion is not the key element.
To me, IE or "Aryans" are those who speak any IE language and are genetically close to PIE populations, meaning they carry IE genes. Basically, the PIE populations lived around the Pontic steppes and Caucasus, so I 'd call them Caucasoids.
αἰὲν ἀριστεύειν
Een aristevin
“Ever to Excel“
From Homer's Iliad (8th century BC).
Motto of the University of St Andrews (founded 1410), the Edinburgh Academy (founded 1824) and others.
Hasn't the Aryan (IE.) culture been on the decline ever since the introduction of Christianity in Europe and Islam in the Irano-Afghan zone?
Besides religion, I don't see any decline in IE culture, to be honest. On the contrary, IE languages have been spreading constantly since the beginning...
αἰὲν ἀριστεύειν
Een aristevin
“Ever to Excel“
From Homer's Iliad (8th century BC).
Motto of the University of St Andrews (founded 1410), the Edinburgh Academy (founded 1824) and others.
Indo-Europeans make what? Half of the world? 1 billion at best...
There is no such thing as "genuine" in genetics, since interbreeding is inevitable, unless there is a population that's totally isolated on some remote island in the ocean...
Where are you getting your numbers? Wikipedia says 3 billion and that's just native speakers.
I would estimate that almost 80% of the United States is Indo-European and a good portion of Canada. South America is another story, but there are a lot Indo-Europeans by national ancestry there too. Anyway Aryan (IE.) culture is thriving. There are a huge number of Chinese people that speak English as a second language. Going back to my earlier question though what is a genuine Iranian? Is he a Zoroastrian by religion or a Muslim by religion? What is an Aryan (IE.)? Does he worship Zeus or Ahura Mazda or does he worship Moses, Jesus, Mohammad?
IE culture is one thing, IE ancestry is quite another. 80% of the US is non Black/Asian/native American in your opinion? Even that does not prove anything because not all whites are Indo-Europeans either.
When the IE people spreaded into Europe, they found local populations so it is wrong to suggest that white = Indo-European.
Anyway, IE languages and culture are dominant, I give you that!
Going back to your earlier question, a genuine Iranian is something that cannot exist. The Iranians are a far too diverse people... Islam is originally an Arabic religion, so I don't consider it Iranian at all. Regarding the Aryans or IE people, connecting them with a religion is not right anymore. Atheism is growing within IE populations so religion is not the key element.
To me, IE or "Aryans" are those who speak any IE language and are genetically close to PIE populations, meaning they carry IE genes. Basically, the PIE populations lived around the Pontic steppes and Caucasus, so I 'd call them Caucasoids.
The last statistic I saw claimed the U.S. is exactly 77% white. The Mexicans make up about 10%, the blacks make up about 10%. The number may be less now, but that was just an approximation.
I agree that their is no such thing as a pure Iranian, Aryan, or pure anything. But you said it yourself Islam, orthodox Islam anyway is a non-Iranian cultural element. I think that the Zoroastrian Iranians are both Iranian by language and religion. Yet, I'm also under the impression that 1. the Islam practiced in Iran is a syncretic Islam fused with elements of Zoroastrianism or at least Iranian nationalism 2. educated Iranians (and even laymen) understand that they are connected to a pre-Islamic Zoroastrian past. Both the orthodox Muslims, and the neo-traditionalist Zoroastrians, by not accepting to recognize even Iranian converts as true Zoroastrians, are destroying the Aryan (Irano-Afghan) heritage.
I think anyone who speaks an Aryan language is a cultured Aryan in this respect. But I agree that there are Aryans by national ancestry, though I think bringing genetics into the fold may be too rigid. In regards to religious cultural heritage the Aryans in Europe as well as in Greater Iran are dead or dying out, and its people like the Zoroastrians which are our last link to the pre-Abrahamic Aryan past. I also agree that more and more Indo-Europeans are turning to atheism, and that religion is becoming less and less an identifier of cultural heritage, but I still think there is sort of a betrayal to the Aryan cultural identity taking place when people self-designate themselves "Aryan" but subscribe to non-Aryan religious heritages even if they don't practice religion.
Is the Islamic conquest of Persia the reason why modern Iranians hate the Sunni Arabs?
The way I understood it was that Sunni Islam is orthodox Islam, and Shia Islam was a syncretic Aryan-Islam tracing authority to Ali and Persian lineage. But if I'm not mistaken the 6 canonical hadiths were also written by Persians. So it would seem to me to be a conflict within Islam and not Aryan vs. Muslim.
correction: The way I understood it was that Sunni Islam is orthodox Islam, and Shia Islam was a syncretic Aryan-Islam tracing authority to Ali and Persian lineage. But if I'm not mistaken the 6 canonical Sunni hadiths were also written by Persians. So it would seem to me to be a conflict within Islam and not Aryan vs. Muslim.
Is the Islamic conquest of Persia the reason why modern Iranians hate the Sunni Arabs?
The way I understood it was that Sunni Islam is orthodox Islam, and Shia Islam was a syncretic Aryan-Islam tracing authority to Ali and Persian lineage. But if I'm not mistaken the 6 canonical hadiths were also written by Persians. So it would seem to me to be a conflict within Islam and not Aryan vs. Muslim.
I got what I think may be a good analogy to your question: Is the Christianization of Aryan (I.E) - Europe the reason why modern Europeans hate the Christians?
I think the current hate is not because of mediveal events or religion. Many Sunni Arab countries support USA also many of them supported Saddam during the Iraq-Iran War.
Is the Islamic conquest of Persia the reason why modern Iranians hate the Sunni Arabs?
The way I understood it was that Sunni Islam is orthodox Islam, and Shia Islam was a syncretic Aryan-Islam tracing authority to Ali and Persian lineage. But if I'm not mistaken the 6 canonical hadiths were also written by Persians. So it would seem to me to be a conflict within Islam and not Aryan vs. Muslim.
I got what I think may be a good analogy to your question: Is the Christianization of Aryan (I.E) - Europe the reason why modern Europeans hate the Christians?
Actually, modern Europeans are becoming increasingly indifferent about Christianity. It's no hate but indifference, due to many factors such as 1) rise of science 2) globalization and 3) transformation of society after WW2, together with the establishment of the European Union....
αἰὲν ἀριστεύειν
Een aristevin
“Ever to Excel“
From Homer's Iliad (8th century BC).
Motto of the University of St Andrews (founded 1410), the Edinburgh Academy (founded 1824) and others.
heavy religious tax the Jizya also were taken from turkmens cuz we was sunni muslem and also from iranian jews and armenian/gorgians who live in iran . all who wasn't shia muslem has to pay that it wasn't just Zoroastrianteh the only differences between them and us was this we have courage to make rebellion
I think the current hate is not because of mediveal events or religion. Many Sunni Arab countries support USA also many of them supported Saddam during the Iraq-Iran War.
heavy religious tax the Jizya also were taken from turkmens cuz we was sunni muslem and also from iranian jews and armenian/gorgians who live in iran . all who wasn't shia muslem has to pay that it wasn't just Zoroastrianteh the only differences between them and us was this we have courage to make rebellion
You had the courage to make rebellion??? If I'm not mistaken the pre-Islamic religion of Turkmenistan was Zoroastrianism, and before that a Turkik religion. The Turkmen like the Iranians and the Europeans got totally dominated by Semitic religions: Islam and Christianity. The only living pre-Christian pre-Islamic Aryan religion still alive today is Zoroastrianism, though Greek religion is taught as a literature in the West.
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