Return of the Medes
An Analysis of Iranian History
The flag of blacksmith Kawah, (or Kaveh’s flag) the flag of the Sassanid Empire, the last Iranian empire and the one destroyed by the Arab Islamic army
HAMMA
F. MIRWAISI
Return of the Medes: An Analysis of Iranian History
Published by Hammi Mirwaisi at Smashwords
Copyright © 2010 Hammi Mirwaisi. All rights reserved. No part of this book may be reproduced or retransmitted in any form or by any means without the written permission of the publisher.
ISBN: 978-1-60494-449-5 LCCN: 2010924016
Dedication
For every action there must be a reaction. That is a law of physics, but it can be a law for the behavior of humans as well. Events in my life were the “actions”; the reaction to those events was the writing of this book—quite an unexpected event. Was my destiny decided by some invisible spiritual source or not is impossible to say. Nevertheless, here I am and here is the book, the research for which led me to discover the 2500 year-old lost language of my people and to learn of the reasons for their unfortunate fate.
As a people—the Kurdish people—we have suffered for a hundred generations during those 2500 years. There was non-stop violence during those millennia. Perhaps it was because we hurt others and an invisible power therefore caused other nations to hurt us mercilessly. Whatever the reason, I know that my parents and their parents and the many generations before them had no peace, and very likely it will be the same for me in my lifetime and for my children and those after them; there will be no peace in that part of the world.
My parents worked hard to raise me, and they supported me in my efforts to gain an education, particularly my father, who physically sacrificed himself on my behalf. He had no idea why I should need an education, but he supported me nevertheless. My wife and my children sacrificed as well. They did without luxuries, particularly my wife, who worked and took care of the children during my extended absences while I was busy with my studies at school. They did without, so that I could get an education.
In the end I succeeded and have worked hard to repay my family for their sacrifice. However, I feel that I have never done enough to make up for the time lost and their efforts during those times.
I am much older now, our children are grown, my father has died, and two of my sisters are dead. One drowned with her baby daughter while travelling with a group from the Kurdish region of the Middle East trying to reach Europe as refugees; the other died at her home leaving several children behind who, at the time, I was unable to help.
The year was March 6, 1975, when the Shah of Iran, Mohammad Reza Shah Pahlavi, signed a treaty with the vice President of Iraq, Saddam Hussein. The US Secretary of State, Henry Kissinger, and Algerian President, Houari Boumediène, helped openly to support the treaty between Iran and Iraq. There were many other players behind the scene to help with that agreement between Iran and Iraq. They all were in agreement to sacrifice the Kurdish people in Iraq for oil and other business interests.
The Kurdish people suffered mightily. The invisible power of almighty God punished most of the players. The Shah of Iran suffered the humiliation of exile and died homeless. The Kurds trusted him the most. The Kurds thought that he was Persian and of Kurdish blood, but he was of Turkish origin according to the media, but pretending to be Persian. His father and the Shah both used the Persians against other branches of Airyanem Vaejah [1] nations. The Shah made them enemies of one another in order to perpetuate the power of the Pahlavi dynasty.
I went to Iran with my wife and one child as a refugee after participating in seven years of war against the Iraqi Government; we had another child in refugee camp. The Iranian people, Persian, Kurd and Gelani citizens of Iran, helped us during our stay in Iran. After eleven months I was accepted by the USA as an immigrant with my family. We worked very hard in the USA; I finished school and worked to support the family. The USA accepted us at the most difficult time of our life and that is why I have hoped to help in the establishment of friendship between the people of the USA and the people of the region where I was born and raised—the Kurds.
In recent years I accumulated enough wealth in my newly adopted country to retire and have a comfortable life; unfortunately, however, I was empty of real purpose and goals. It was at this time that I realized I must do something, and told my wife of my resolution. I told her that time was catching up with us—I was unable to help my family and her parents during that lost time—and it was necessary to make amends. I told her I wanted to dedicate my life to helping our people and the people who adopted us during our hard times. Without hesitation she agreed to my proposition; I recognized once again, that she was always there to help me as a partner and friend in this life. For this I am most grateful.
My hope, as my involvement in my project deepened, was to accomplish something beneficial to my native country and to my adopted country—the Kurdish nation and the American nation. My journey took me to meet many high officials from both countries, but unfortunately, most did nothing, and even a few from both countries attacked me for what appeared to me to be no good reason.
I wrote about my experiences, complaining of my bad treatment but to no avail. During this time I learned of the terms “Airyanem Vaejah” and “Hara Barzati,”[2] both of which were considered ancient terms, almost unknown for thousands of years. My interest was piqued and I was led to the Avesta [3], the holy book of the Zoroastrian religion. As my research continued I learned that the US government had put me on a black list, as one who could no longer work for it. These unfortunate circumstances drove me to work harder in order to learn about the past of my people. On the other side, the Kurdish government also did not want to help me because I was not of their political persuasion—I belonged to no Kurdish political organization.
With other challenges in life before me, the question before me was should I give up and work at jobs outside the government, or should I continue with my research? My wife continued to encourage me; she said I should write about our people, reminding me of a strange encounter in the past: a stranger who said the same thing to me and then disappeared mysteriously without even a goodbye.
For three years I have worked day and night, losing touch with the world while I worked on my research and this book. During this time, I discovered the 2500 year-old, lost language of my people and a history that I hope will influence the three hundred million people, whose heritage it is, to unite and form a European style economic union which will eventually bring peace and freedom to them at last.
With the circumstances now, I hope, clear to the reader, I am dedicating this book to my father’s spirit, to my beautiful wife who worked so hard to help me during our lives together, to my mother and to my three children, especially my daughter who is busy with her education in medical school. She has helped me with a significant part of the book and, more importantly, provided me with two grandsons with whom I often play and who give me great happiness.
Contents
Foreword . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Acknowledgments . . . . . . . . . . . . . . . . . . . . . . . . .
Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Part One
Story One: The story of the spirit of the Airyanem Vaejah Nation . 3
Story Two: Mandane visits with the spirit of Airyanem Vaejah nations who pretends to be a holy man . . . . . . . . . . . .
Story Three: General Harpagus visits with the spirit of Airyanem Vaejah nations who pretends to be a merchant from Media . . . . . . . . . . . . . . . . . . . . . . . . . Story Four: The story of Matiene the hero of the Airyanem Vaejah nations . . . . . . . . .
Story Five: The story of Prophet Mehabad and his Mitra (or mysteries of Mithras) religion . . .
Story Six: The story of Prophet Zoroaster and his Zoroastrianism religion . . . . . . . . .
Story Seven: The story of two nation’s wars, those of the Semitic and Airyanem Vaejah nations .
Story Eight: The story of Emperor Diyako (or Dayukku) of the Median Empire . . . . . .
Story Nine: The story of Emperor Uvaxshtrahyâ (Cyaxares) I of the Median Empire . . . . .
Story Ten: Emperor Cyaxares I plan to liberate the Medians from the Scythians . . . . . . .
Story Eleven: The Median and Assyrian war . . . . . . . . . . .
Story Twelve: The Median and Lydian war . . . . . . . . . . . .
Story Thirteen: The story of Emperor Astyages of Median Empire
Story Fourteen: The Story of Emperor Nebuchadnezzar II of the Neo-Babylon Empire (Chaldean Era) . . . . . . . . . .
Story Fifteen:The Story of Queen Vashti of the Median Empire .
Story Sixteen: The Story of Queen Esther (Estheraka) of the Median Empire . . . . . . . . Story Seventeen: The story of Queen Mandane of Anshan, the Kurdish girl from Mede . . . .
Story Eighteen: Remembering Queen Mandane’s childhood . . .
Story Nineteen: The story of Queen Mandane’s marriage to King Cambyses . . . . . . . .
Story Twenty: The story of the childhood of Prince Cyrus of Anshan . . . . . . . . . . .
Story Twenty-One: The story of Cyrus, King of Anshan from Elamite . . . . . . . . . . . Story Twenty-Two: The story of Cyrus, Emperor of the Median Empire . . . . . . . . . .
Story Twenty-Three: The story of Emperor Cambyses II of the Median Empire . . . . . . . Story Twenty-Four: The story of Emperor Smerdis of the Median Empire . . . . . . . . .
Story Twenty-Five: The story of Darius the Great, the founder of the Achaemenid Empire, and the Emperor who destroyed unity among the Airyanem Vaejah nations . . . .
Part Two
Story Twenty-Six: The story of Yazdgerd III, the last Emperor of the Sassanid Empire . . . .
Story Twenty-Seven: The story of Prophet Mohammad [83] and the Islamic Religion . . . . .
Story Twenty-Eight: The story of the Semitic Arab occupation of the Ctesiphon [88] capital of Sassanid Empire . . . . .
Story Twenty-Nine: The story of Emperor Xerxes of Achaemenid Empire (meaning the best gift from Auramazdah) . . . . . . . . . . . . . . . . . . . . . . . .
Story Thirty: The story of Alexander the Great and the fall of The Achaemenid Empire . . . .
Story Thirty-One: The story of the Hellenistic culture in the land of the Airyanem Vaejah nations
Story Thirty-Two: The story of the Parthian Empire (247 BCE–224 CE) and its founder, Arsaces I . . . . . . . . .
Story Thirty-Three: The Story of Emperor Ardashir I of the Sassanid Empire . . . . . . . .
Story Thirty-Four: The story of the period from the reign of Emperor Shapur I to the reign of Emperor Yazdgerd III of the Sassanid Empire . . . . . . . . . . . . . . . . . . .
Story Thirty-Five: The story of Emperor Yazdgerd III’s last battle to stop the Islamic Arab army
Part Three
Story Thirty-Six:The Story of an Old Man from the Four Hats Village . . . . . . . . . .
Story Thirty-Seven:The Story of Fourhati from Birth to the Beginning of His Education . . . .
Story Thirty-Eight:The Story of Fourhati from his Religious Education to Regular Public School Story Thirty-Nine: The Story of Fourhati in Public School from the Third Grade to the Sixth Grade . . . . . . . . .
Story Forty: The Story of Fourhati in School from the Seventh to the Ninth Grades . . . . . .
Story Forty-One: The Story of the Fourhati in public school from the tenth grade to the twelfth grade . . . . . . . . .
Story Forty-Two: The Story of Fourhati as a Freedom Fighter (a Guerrilla) . . . . . . . . .
Story Forty-Three: The Story of Fourhati as a Refugee in Iran .
Story Forty-Four: The Story of Fourhati as an Immigrant in the
USA . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Story Forty-Five: The Story of Fourhati Working as an Engineer for Many Corporations in the USA . . . . . . .
Story Forty-Six:The Story of Fourhati from the Start of his PhD Program to His Present Struggle to Help Kurdish People . . . . . . . . . . . . . . . . . . . . . . . . . . .
The Analysis of the Ancient Words and their Meanings . . . .
References with the Author’s Comments . . . . . . . . . . . .
About the Author . . . . . . . . . . . . . . . . . . . . . . . .
The People and Their Languages . . . . . . . . . . . . . . . .
Foreword
Hamma Mirwaisi is a Kurdish patriot. This book, Return of the Medes: An Analysis of Iranian History, is a labor of love; it is his effort, in his own words, to remind the world of the history of his people that stretches back to the very beginnings of human civilization; it is a reminder of their former greatness and a call for them to become united again. It is, as well, his own story—his personal history. It is written as an example—an illustration—of the trials undergone during the past many decades, by the people of present day Kurdistan, a region—not even a country or state—where the Kurds have been divided between four Middle Eastern countries by the actions of western powers after WW I, and are an oppressed minority in each, as refugees, and in some cases, actively fighting for their independence. The Kurdish people have spread through immigration, as Hamma and his family have, to Europe, Asia and the Americas, and have become integrated into those societies, often as expatriates, escaping persecution by regimes in the Middle East such as the Iraq of Saddam Hussein. Hamma is scholar and a linguist. Over the past several years, he has exhaustively researched the history of his people, studying documents and inscriptions, some millennia old, written in several different languages including the ancient language of his people. The first part of the book is a history of the evolution of that important segment of humanity, tracing the origins of monotheistic religion and civilization itself. It traces the rise and fall of the Airyanem Viejah peoples as a group of nations, unified during the times of great empires such as that of Cyrus the Great, and then destroyed by internal and external forces such as the invasion of Greek civilization begun by Alexander the Great. The Islamic conquest of the Middle East during the first millennium AD, sealed their fate as a people, usurping their language, religion and culture, transforming them into a part of a Muslim empire that exists today in terms the dominant belief and political rule over that part of the world. This history is told in a series of stories about the Airyanem Viejah peoples through the lives of their leaders, up to their last empire, which was conquered by the Islamic army sweeping over the Middle Eastern region, spreading their culture and their Islamic faith by the sword. It is told in the voices of individuals and spirits important to their history and culture.
Hamma’s passion, expressed forcefully in his writing, is the dream of seeing his people once more united and forming an important, peaceful economic force in that troubled part of our world. His personal history is recounted in the voice of an aging man, the Fourhati, born on the border of Iraq and Iran, over sixty years ago. His story tells of his Muslim religious education as a child and boy; the internal struggle between leaders of his people, both allies and enemies of each other and of the Iraqi regime; of his seven years as a Kurdish freedom fighter, trying to help free his people from the rule of the Iraqis and others; and finally his life as an refugee in Iran and as an immigrant to the US with his family, his wife and two children. The US, his new home and country, is where he attended University and became an engineer, a contractor … and an activist … working with our government in trying to bring about change for his people after the wars in Iraq.
John Maling, PhD
Editor-in-Chief, Mile High Press, Ltd.
Acknowledgments
My thanks to my editor, Dr. John Maling, for his editing of my manuscript, his advice and his help in understanding the culture of my adopted country, the USA. That understanding has been essential in my efforts to forge a bond between my old world and western culture in general, particularly that of the American people.
Introduction
Return of the Medes is an analysis of the history of peoples from the Madyau [4] (Kurds, Lor, Talish, Lak, Elamite, Zaza, Gilani, Mazandarani and others) and the Parsu [5] (Persians) including those people now living within the larger communities of Europe, North America, Australian, Eurasia and Asia Minor including the Russian and Ukraine. The goal of this book is to bring those people, with their common heritage, closer to one another. It is the author’s hope that this will lead to the building of an economic union within the non-Arab world of the Middle East, Asia and Russia similar to and in close cooperation with the European Union, North America, and Australia.
The animosity between the Madyau (Kurds, Lor, Talish, Lak,Elamite, Zaza, Gilani, Mazandarani and others) and the Persians is senseless—without reason. The Persian people for centuries have harbored this animosity, and other communities in this region are powerless to counter this hatred in the face of the power of Persian today. The balance of power and influence could be changed in favor of the Kurds if they could unite behind a leader who sincerely wanted to serve his people. He would need to give each community its independence without restriction and then unite them by creating the above-mentioned economic union, one similar to the EU.
There are no unsolvable problems if one sincerely wishes to find solutions. One must put aside oppressive, greedy dictatorships and find leaders who favor sincere negotiations among the people and their nations with the purpose of promoting peace and cooperation with one another.
The animosity between the people above and old western Imperialists are also without reason. The people in the Western countries harbor an animosity towards those communities which are powerless compared to the power of those old western Imperialists with their technology today. The balance could be changed in favor of my people if they could become united under the leadership of one who wanted to serve his people and give each community unqualified independence and then unite them in a single economic union similar to the EU. Western countries will suffer then because of economic competition but if they help them to rebuild the region, both sides will be a winner. There are two main differences—animosities actually—to be reconciled. The first difference is the feeling within the region between the Madayu and the Parsu [6]. The second difference—animosity—is between the Airyanem Vaejah people and the western nations. The peoples of the Airyanem Vaejah nations, spread throughout the world now, share a common DNA, but they are still divided and, as a result, they are still enemies of each other.
To understand the people of the ancient Airyanem Vaejah nations who now live in Mesopotamia, Asia, Eurasia and Europe, it is necessary to explain the author’s approach and terminology first. This book is a mixture of fictional and true stories and includes analyses of the stories told to the author by scholars from semi-Semitic Greek, Jewish and Armenian cultures. They are from Assyria, Babylon, Arabia and Egypt as well as scholars from the Airyanem Vaejah nations themselves—from the Madayu, Parsu and Behistun mountain cuneiform inscriptions by Emperor Darius the Great, centrally important in the early history of those people and their lands.
In this book the author attempts to be fair and unbiased in the analyses embodied in the stories, in the hope the reader will have both a pleasurable and an informative experience learning about the original inhabitants of this ancient region as well as the unfortunate conflict between two peoples, the peoples of the Semitic nations and those of the Airyanem Vaejah nations.
The original boundary between the two peoples extended from the Red Sea to the Mediterranean Sea. The stories cover both ancient and modern times and also involve the assimilation of other original inhabitants such as the Greeks and Armenians, into both the Semitic and Airyanem Vaejah nations.
The conflict between the Semitic and Airyanem Vaejah nations was about land, religion, power and control of the people, and it led finally to the defeat of the Airyanem Vaejah nations. As a result, today the Semitic nations are in control. They control the peoples’ minds and their lands through religion, as well as through their financial institutions and economies.
The mainland of Asia was immune to the conflict between Semitic and Airyanem Vaejah nations. That region included parts of India, China, Korea and Japan—starting from south of the Persian Gulf along the border between Indo-European and Sino-Tibetan regions and continuing with the border line between Indo-European and Altaic peoples. The world of this conflict encompasses the lands of Airyanem Vaejah nations in Mesopotamia, part of Asia, for example, part of India, Pakistan, Afghanistan and the former Soviet Union countries, and now all the way to Europe, North America, South America and Australia. These countries are now dominated by the Semitic religions—the religions of the Christian and Muslim faiths.
The majority of these people have a common origin, that of the ancient Airyanem Vaejah nations, but they fought wars with one another for thousands of years over control of the land and natural resources, conflicts that were often considered to be based in religious beliefs. The geographic area includes newcomers like the Turks from Altaic language [7] who integrated with the people of Airyanem Vaejah nations and their lands in those regions, but then allied themselves with Semitic Islamic Arabs and Hebrew Jewish peoples instead of the people of the Airyanem Vaejah nations.
The stories in this book are based on three sources
Real stories that have been told to the author by citizens of Kurdistan, the Fourhati [8], as well as those from other regions.
They are based on an analysis of the history of the land of “Airyanem Vaejah,” where the first monotheistic religion was birthed and given the name of the prophet “Mehabad [9],” earlier than 9,000 BC, more than eleven thousand years ago. His religion was named Mehr (Metra or Mitra) [10]. From this religion came a reform version of Zoroastrianism, founded by Zaraθuštra [11] around 6000 BC, more than eight thousand years ago. From this reform version of Zoroastrianism came many of the ancient and modern religions, religions born in India, China, Japan, Mesopotamia, Europe, Africa and America—the world at large. For example the religion of Hinduism and the Vedic civilization appeared around 3000 BC, and Judaism, starting with Abraham, appeared probably about 1775 B.C.E. (when Abraham claimed that God spoke to him). Buddhism originated in 580 BC; Christianity was founded in the first century AD; and Islam originated in the seventh century AD. The Mehr and Zoroastrianism religions were like a sun shining knowledge on the planet earth, giving humanity its first cultures and civilizations. The Median Empire was the first organized Empire on earth to include many different nations, within which were many different kingdoms. They tolerated other religions and invented the title for its leader, “Hvakhshathra [12],” meaning the head of Shahs, called later, Shahan-shah (Shah of many Shahs). Other nations remained kingdoms; they never were able to create an Empire. Unlike the Median Empire they were unable to tolerate freedom of religion or subunit governments separate from the central, ruling power.
3. They are fictional tales created from the imagination of the author but drawn from the peoples’ history, revealed to him in his extensive research into their ancient cultures and civilizations.
History
The source of “history”—historical accounts—very likely started with stories of hunters—what they saw in the field—which then developed into a tradition of story-telling when the hunters sat around the cooking fi re, eating a meal of game from the hunt. Those evolved into stories told from generation to generation about conflicts and the bravery of individuals who defended their own tribes or clans from their enemies. From such stories “history” was born.
A history can have three different sources:
1) It is written by the people about themselves—their own groups or nations.
2) It is written by enemies of the people.
3) It is written by a neutral, unbiased party intent on giving a fair account of the past.
The histories presented here are based on oral accounts, knowledge of excavations of old materials, places and documents, and extensive analyses of those findings by the author.
The author used all of the sources mentioned above to develop his analysis of the history of the Airyanem Vaejah people. In his research he discovered highly inaccurate accounts by scholars in their attempt to erase entire portions of the people’s history for political reasons. Tomake it even worse, the author discovered a creation of false histories by those scholars in order to credit their own people and nations with the origin of the first civilizations. Every kind of information, both false and true, was analyzed in the creation of this manuscript. The author made every effort to separate the false from the true before committing the stories presented here to paper.
The reader will be presented only with truth based on the author’s conclusions and understanding of the old materials—the names, religious texts of a given region, analysis of times and eras, including comparisons between a variety of sources.
The author was able to answer many historical, heretofore unsolved questions because of his knowledge of the old languages of the region. It is interesting that his mother tongue had not change much from the language of the Avesta (the holy book of Zoroastrianism religion). An understanding of the meaning of words written by Greek, Jewish and Babylonian scholars and translated into English and other languages was important, but the meaning of words in his mother tongue gave the greatest knowledge and understanding of the region and its rich history.
These stories are meant to be enjoyable and entertaining while giving the reader knowledge about the past, with the intention that these stories and the history they represent will benefit and improve the lives of the readers and their society as a whole. The author hopes that these stories will begin the development among the people with this heritage, of a healing peace and friendship, and help the peoples of the Airyanem Vaejah nations seed an economic union with which they can share wealth and live in peace with one another, with the peoples around them and with the world at large.
The people and their languages
There are six language bases or roots in the human world. They are as follows:
Native American, Native Australians, Africa (Semitic), Indo-European, Sino-Tibetan and Altaic (Turk and Mongol).
There are many theories about human origins (for example, the story of Adam and Eve) and their languages put forth by organized religions. Today a majority of scholars and educated people do not believe the theory of one man and one woman to be the origin of humanity. Humans are similar to one another but very likely the Creator of humanity put a few people in each continent or region, isolated from one another, and those few multiplied over thousands of years to create nations.
Languages were confined to their original geographical areas for thousands of years before reaching others through migration. An example is the fact that the indigenous people of America (North, South and Central America) have one common base for their languages. The Indigenous Australians have one common base for their language, as do the Semitic (Africa) peoples, the Indo-Europeans (Europe, Mesopotamia and Eurasia), the Sino-Tibetan group (Chinese and most East Asians), and the Altaic group (Turkic, Mongol, Japanese, Korean and others).
Language is the root of human communication which in turn creates a religion and a culture. There are many who founded religions claiming they had communications with the Creator (God) or God’s representatives, the angels.
In the old days the world was divided into a few large geographic areas. That old world was divided by sea, ocean and mountains. Human populations were small in each of those large geographical areas. They did not need to travel long distances for their survival. But, as the populations increased, they spread from their bases until they came into contact with the people of other geographical regions.
Before learning to cross rivers, seas, oceans and mountains they wandered within their own geographical areas for thousands of years. They fought each other and also learned from each other. As a result, they developed religions and laws which become the culture and the heritage for each regional people.
As populations continued to grow, people migrated from their own geographical areas to nearby lands. This was the case with the Semitic and Altaic peoples, and they later migrated to even further destinations. A prime example is the case of Europeans voyaging to America and Australia.
The geographic area belonging to the Indo-European (Aryan) people bordered on the region of the Semitic peoples in the area between Red Sea and Mediterranean Sea. It also came into contact with Sino-Tibetan people in today’s India, and came into contact with the Altaic (Turkic, Mongol) people in today’s Tajikistan and extending to the Russia border along Mongolia and China.
The Semitic people moved from the area of the eastern Red Sea, taking thousands of years to reach Mesopotamia and the Greek Islands spreading along the line from the Red Sea to the Mediterranean Sea.
The Altaic (Turkic, Mongol) people, because of long wars with the Chinese, were pushed from their own regions, and they in turn, in a relatively short time compared to the Semitic invasion, conquered Aryan lands in turn.
Groups like the Greeks, Armenians and Hebrew Jewish of Indo-European origin and some others, more and more became Semitics in time than Indo-European. That was because their cultures and religions later on were closer to the Assyrians, Chaldeans, Cannon, Phoenician, Arab and other Semitics than those of the Aryan people. The Aryan land was open to nomadic movement in those geographical areas, and it was entirely possible to develop an independent Indo-European branch like the Greeks, Armenians and others, to live in city states instead of engaging in traditional nomadic life.
Languages were the first tools used by humans for communication and in the beginning they must have been very simple because of their simple, prehistoric lives. Human groups very likely had an early need for medicine men, and their beliefs eventually became a part of religious beliefs in time. The rules and laws of the culture were produced as they were needed, from its religious beliefs.
Cultures are the product of the set of shared attitudes, values, goals and practices. In addition, there is in a culture an integrated pattern of human knowledge, belief, and behavior that depends upon the capacity for symbolic thought and social learning. This evolves into a spectrum of tastes in the arts and humanities. The presence of an excellence in such tastes is considered to represent a “high culture.”
Each group developed its own culture, each different from those of the others.
The Aryan people have a culture much different from that of the Semitic culture. The Aryan people are known to be kind and have a truthful nature based on their own religious beliefs. One can examine the Mitra and Zoroastrian monotheistic doctrines to see how those beliefs actually worked against their people when they came into contact with the Semitics and Altaic groups, each with a cunning and hateful nature.
The Aryan people had their own religious beliefs nine thousand years before the Semitic people created their own religion. When the Semitic peoples came into contact with the Aryan people they, in fact, adopted the ideas of the thoughtful religion of the Aryans. The Hebrew group very likely was originally an Aryan group which become Semitic and evolved to serve the interests of Semitic people against the Aryan people. DNA evidence proves that the Hebrew people are not Semitic. As a matter of fact, the Hebrew is closer to the Aryan Kurds than any other Semitic group of people in the world.
Greek scholars first used the Pars name to divide our people. They were followed historically by Jewish scholars during the Roman Empire who continued to preach and write a false, divisive thinking. The enemies in the past used every trick to divide our Airyanem Vaejah peoples.
The Median, Achaemenid [13], Parthian and Sassanid Empires all used the language of the Avesta in the past. Why were so many languages then invented for us later? Why did the language of the Pars region become our language? And now they are trying to impose upon us that half-Arabic language on our nations, the Persian language. Over the millennia the enemy’s plan worked; they divided our nations by forcing on us false languages, took our lands and destroyed our religion and our heritage. When are we are going to awaken and recognize—disbelieve—our enemies?
The original inhabitants the Airyanem Vaejah nations who settled their lands, like the Sumerians, Elamites, Mannae, Matiene, Matinee, Aurámi/Haurámi (ancient Armenian, Georgian and Greek), Hati,Huti (Hittitians), Hurrians, Kassitians, Matinee (Median, Persian),Parthian, Sassanian[14] and other civilizations in Mesopotamia, were from the original Indo-European people of the continent.
The original border between Semitic and Indo-Europeans people used to be the Red Sea and the Mediterranean Sea.
The Babylonians, Akkadians, Arabs, Canaanites, Assyrians, Egyptian and other African [15] who came later from Egypt and Africa were of Semitic origins. They conquered the land of the Indo-European peoples and settled in Mesopotamia and the Greek Islands. This process took a few thousand years. Scholars can go back to the war between Egypt and Matinee or farther to see the evidence of the continuations of the invasion of Semitic conquerors into the Indo-Europeans people land.
The nomads from the Indo-European people used to wander freely throughout Eurasia and Mesopotamia. Nomads like the Mitanni or Matiene [16] people came much later to that region and they adopted the settlers’ language. For example, the Matiene Kingdom used the Hurrian language as their official language. The Median and Achaemenid Empires adopted the Elamite language as their official language. The languages of Hurrian or Elamite and others were unified by Emperor Darius the Great; he called it the Aryan language and used it in his Behistun [17] cuneiform inscriptions. Emperor Darius the Great called on people to protect this language for future generations “as they would protect their own eyes.”
The holy book of Avesta by Prophet Zoroaster was written using the language called by Darius the Great the Aryan language. The language of the settlers contained some original words from the Semitic language but they very likely came from contact with Semitic people through intermarriages, trade and war.
After thousands of years and hundreds of generations, the indigenous people of a region naturally become divided into tribes, clans, lineages or kinships, families, etc. However, as humankind, we are all related. Examination of the roots of the languages of the people from the Airyanem Vaejah nations reveals that they have an 80 percent commonality and even a less than a 20 percent difference in many cases. For example, in the case of the Persian and Kurdish languages, more than 95 percent of the spoken language is shared by both nations, with perhaps only a five percent difference. Why then do the Persian people insist on imposing their own language dialect on Kurds and other Iranian groups? Why are we not working on our language to eliminate Arabic words and substitute instead the Aryan language used by Darius the Great which also was the language of Prophet Mehabad and the Prophet Zoroaster?
In this way no longer call it the Persian language; call it the Airyanem Vaejah language. This then would give our people a sense of unity and it would eliminate the influence of the Arabs and their Sayyied or Sheik [18] rulers in our land. Once that is accomplished we need to reclaim the land we lost to the Arabs and the Turks. The land is the well-spring source for the lives of our people, not language. Who are those who claim to be more Persian than us, and want to divide us by using language to prove differences? If you examine their roots and their nationalities, you will learn that they are not Persian by origin, even if they are the rulers of our land. Why then do we have to listen to our people’s enemies who pretend to be one of us? If any individuals care about our people’s unity then they should work for our union, not try to induce us to always fight one another as, for example, they use a difference in language which in reality does not exist.
Landlord and Sheik or Sayyeid in the Airyanem Vaejah lands,
using Kurdish and Persian societies as examples
To help understand the structure of Kurdish and Persian societies and the region at large, an explanation of the concept of ownership and its relationship to tribal and religion leaders is necessary.
The Airyanem Vaejah region has been populated by humans for over forty thousand years according to anthropologists. Through a study of anthropology the author has gained a general understanding of the structure of human society. The Amazon jungle societies are a living example of our human ancestors’ primitive origins. The human group or tribe elected the leader for bravery as a strong individual who helped defend the group, or he was the elder, one who was considered the real father of the group. Then leadership was transferred to the older or smarter son who had the intelligence and energy to lead and guide the group. Most of the time a man assumed leadership; women seldom wanted to be a leader. A woman’s physical strength and her duties as a mother caring for the children did not give her the ability, the time or opportunity to seek leadership.
The social evolution of the human species began with a simple union between men and women to produce children and has ended in the present eras with the development of laws of marriage and ownership. Our story here starts with the organized Median Empire and continues to the present day in order that the reader can fully understand the structure of the Airyanem Vaejah society.
In the Median Empire, the head or emperor was called “Shah Head.” Later he was called “Shah of Shahs.” He was the administrator of the Empire and its wealth belonged to him. The Emperor was in total financial control; he paid the military and the people who worked for him, and he had the power to give gifts—rewards—to whomever he wished. The Emperor was supreme judge, military commander and owner of the empire by virtue of his power; no one was above him except the creator of the universe, “The God,” whom the Emperor also believed in.
The Emperor divided the land into regions and appointed a person to run each of the regions; that ruler was called Satrap or Shah. The Satrap divided his region into smaller regions, to be ruled by tribal leaders, or commanders. The tribal leaders and regional commanders collected taxes from the shepherds and farmers and sent most of it to their Satrap who sent it on to the Emperor. The tribal leaders and regional commanders ran the day-to-day business of their regions, judging disputes among the people. The society, however, was in a constant war between rival tribal and regional commanders within and outside their own organizations, always competing for greater power. The disputes were often solved by the Satrap peacefully, but sometimes the Satrap had to send his military to fight those subjects who did not obey his orders. Problems between Satraps were usually solved by the Emperor peacefully, but sometimes the Emperor also had to use force if a Satrap did not obey his orders.
Tribal leaders as landlords
The Median Empire era lasted into the modernizations that took place at the end of Ottoman Turk Empire and Qajars Iranian Empire. Those modernizations were based on European ideas. Tribal leaders were forced to settle in one place instead of moving from place to place as nomads, following their ancient traditions. This was so that the populations could be more easily controlled. The government was centralized by the Sultan of the Turks and the Shah of Iran. They assigned ownership of regions to tribal leaders or religious Sheiks. In return, they collected taxes from the people and paid them to the central government. In time those tribal leaders and religious Sheik’s became landlords and supreme leaders of their regions. They eventually began abusing the people, and they were aided by government forces which traditionally backed the land owners against the people.
The October revolution of communist Russia in 1917 gave hope to the people in those regions to the south and east, to regain control of their land from the landlords. That is why to this day the communist ideas are popular with the people in the region. The landlords never worked or paid for the land. Very seldom did they sell any land; they kept it for themselves from generation to the generation.
The people in the cities were different; they owned property and paid taxes to their local government. Property ownership was always changing hands in the cities.
This thinking is different between the rural people of the countryside and city residents; as a result they do not understand each other’s problems. The majority of leaders come from cities like Tehran, Baghdad and Istanbul and they do not understand the problems of the two segments of their society; they want to be dictators like a Shah or Sultan. The thinking of the people in these regions differs from the thinking of people in the western world also. Leaders in that part
of the world—the east— are always thinking to be dictators, traditionally able to abuse their own people, while the leaders in the west, theoretically at least, have a philosophy of serving their people instead of abusing them.
Sheik or Sayyied: the religious leader as landlord
Sheiks or Sayyied had dual powers—both as spiritual leaders and as landlords. They worked as a” psychiatrist” for the poor, not charging by the hour but accepting donations. However they fooled poor people into thinking that material wealth was useless to them. However, paradoxically, it was acceptable to receive donations. They stole from the people and lived very well. Both landlords and Sheiks or Sayyied married the most beautiful women among the population and they also had extra-marital affairs. They enjoyed life for generations until the population became educated and a system of politics came into existence; then that system disappeared. But then these same people, because they had a better education than average, took over politics and continued their tradition of being rulers of the people.
If you investigate the leaders of those countries, 99 percent come from those two groups above. They moved to the cities and/or had an education in western countries, but they never betrayed their own ancestor’s goals. They lied and cheated the people by controlling them any way they could in order to live a better life than their constituents. They are therefore allied by nature with leaders of the old western Imperialist nations.
Old Western Imperialist leaders do not care about the populations in the eastern parts of the world. They are only there to steal raw materials. They do not have time to read even one page of a document about their own people. Why would anyone expect them to read about the world and why should they waste their luxury time reading and learning about that region. Do not ask, do not tell; always winning and winning; rob the foreigners and run the country. As long as their own populations are well off at home, and they continue to be re-elected, they do not care about peoples in other regions of the world who are suffering because of unjust policies of the old western Imperialists.
The old western Imperialist leaders recruit those kinds of the people to serve their own interests and then amplify and promote those dictators as patriots serving their own people and calling them allies of old Western Imperialists. The king or president speaks this line in the media until they face communist and Islamist revolutions, after which they talk about democratic principles and human rights.
The Fourhati, the central character of Part III of this book, got into trouble within the USA system. He was fooled by the Bush administration which called itself a democratic system following the rule of law, but then accused him of being sympathetic to foreigners. Serving humanity and attempting to make foreign friends for the USA was against the interests of the administration according to the Fourhati. In reality, the old western Imperialist is not in the business of helping foreign countries except Israel. This is because the Jewish people do enjoy great deal of influence with European and American politicians. If any of them do not serve Israel’s interests they will be out of power, suffering a humiliating defeat in European and American elections. As the Fourhati is fond of saying, “Welcome to the real world.”
The people in Airyanem Vaejah people should understand that there are differences between the people of the west and their Governments. Western peoples should be friends, not enemies, of the Airyanem Vaejah people because they share a common ancestry.
Magi, Magian or Magush
Magi: the definitions of Magi in dictionary (Latin plural of ma”, English singular غم), Persian “άγοςgus, ancient Greek magos (μ‘’ ‘ ‘ ‘’ ‘ magian,mage’,magus’,magusian,magusaean’) is a term, used since at least the 4th century BCE, to denote a follower of Zoroaster, or rather, a follower of what the Hellenistic world associated Zoroaster with, which was—in the main—the ability to read the stars, and manipulate the fate that the stars foretold. The meaning prior to Hellenistic period is uncertain.
Author’s Note: Magiism, in its general form, may be summed up as follows before the Hellenistic period: Just to analyze the meaning of the word below will give us the answer what really means to be Magi. The Airyanem Vaejah people lost the scholars from Magi to challenge Greek and Jewish scholars in the past. They wrote what ever served their own people’s interest. The Airyanem Vaejah nations without Magi scholars lost a great deal to other nations in the region and out side of region.
Mag-ush: meaning those who are saying and teaching things based on
knowledge.
Mag: Saying, preaching, speaking
Ush: conscious, knowledge, spiritual, spirituality,theology
Part One
Part I traces the history of the Airyanem Vaejah nation from its nomadic beginnings in Eurasia. From these people arose a strong leader, Matiene, followed by his sons Madayu and Parsu whose descendants founded and created a unified nation. It relates the stories of the Prophet Mehabad and the founding of the Mitra religion, the predecessor of Zoroastrianism. Centuries later Zoroastrianism was founded in turn by the prophet Zoroaster. It relates the wars between the Semitic and Airyanem nations, and the roles of hero leaders of the Airyanem Vaejah nation in their attempts to preserve its unity and serve its peoples. It ends with reigns of Cyrus the Great, the great and beloved unifier, and Darius the Great, the destroyer of the nation and the heritage of Cyrus.
Story One
The story of the spirit of the AiryanemVaejah Nation
The sun has gone and darkness covers the sky. I, the Spirit of the Airyanem Vaejah nation, sit alone on the peak of Mount Damavand [19]. The location of this proud mountain was determined byAuramazdâha [20] (Spenta Mainyu [21]—meaning: You are my Enlightenment—Good Spirit—almighty God—the Principle Creator.) as the earthly connection of the bridge between earth and heaven for the spirits to ascend to heaven. Those who practiced a life of good thought, good word and good deed will ascend with joy to live for eternity close to the benevolent Auramazdâha in heaven. But those who followed the teaching of Ahriman [22] (Angra Mainyu, meaning Evil spirit or Devil (the Harmful One) will fall back and remain here to suffer for eternity.This mountain is named after the communities of Daeuua, the evil ghost. It is occupied by the disciple of Ahriman, the Daeuua (or Deaw for short) with a large white body covered with black and color spots and two horns plus little genies—the evil ghosts—who also make this remote mountain their home.
The mountain is also inhabited by free spirits, drawn by the clean air, clean water and proximity to Auramazdâha. I can see the spirit of Prophet Mehabad and Prophet Zoroaster and many of his faithful followers here as well. Before Islam conquered the land of the Airyanem Vaejah people, the major religion was Zoroastrianism, named in honor of its founder, Prophet Zoroaster.
I see the spirit of Matiene and his sons Madayu and Parsu with their descendent Diyako or Dayukku [23] and Haxamanesh [24]. And the many spirits of their relatives from Europe and Eurasia, th ey are here to ascend to heaven when the time comes.
I, the spirit of Airyanem Vaejah nations, can see the future; I look at the world for next 2578 years. I see Queen Mandane [25] crying for Cyrus the Great when she lost him as a baby. I see General Harpagus [26] telling stories about his own heroism. I see the defeat of Yazdgerd III [27] of Sassanid Empire and his meeting with the spirit of Mandane. I see an Arab occupation and destruction in the name of the Islamic religion; I see the Turk and Mongol occupations when Airyanem Vaejah people were defenseless. I see modern western and eastern Imperialists of the same blood as the Airyanem Vaejah people.I see their brutality, abusing their own people by stealing their material wealth. I see an old man of Sassanid origin trying to revive the unity among the Airyanem Vaejah nations. I see the spirit of Baba Yadgar [28] from the Yarsan religion in Kurdistan helping this old man through dreaming. I know the time is here for Airyanem Vaejah people to reclaim their pride and dignity from the occupiers, so they can live in peace, with stable and better lives. Because of the free availability of information now, the majority of the Airyanem Vaejah people look to be united again and liberated. Furthermore, they seek to establish an independent economic union even stronger than the EU of Europe.
Story Two
Mandane visits with the spirit of AiryanemVaejah nations who pretends to be a holy man
The weeping of Mandane echoes on Mount Damavand. I hear of the unjust actions of her father. I, the Spirit of the Airyanem Vaejah, as usual, will try to help in any way I can. There are many evil Daeva or Daeuua (Deaw) [29] wandering the mountain looking for prey. The evil genies have done their work with Emperor Astyages [30], causing him to act against his own grandson. The evil Deaw and little ghosts can make themselves invisible, they can take flight or they can appear in human form depending upon what suits them. They have long been known for their evil deeds and their frequent kidnapping of young women. They take humans and use them as slaves. They can truly be a terror unless one can gain control over them. The Deaw itself can be enslaved if one knows how to gain control over its soul. I have control over the soul of one Deaw in a container with me. Every time I shake his soul, he appears and says, “Oh Master, I am your servant, ask me for anything you want.”Tonight I am bored here on Mount Damavand. I said to fly me to Anshan, the capital of the Elam people. It is winter and I want to fl y there to enjoy the warmer weather. As I arrive in Anshan, the people are returning home to share the joys of dinner and a quiet evening with their families after working all day. I, the Spirit of the Airyanem Vaejah Nation, travel throughout the land. I see and listen to the stories of the people. I see their happiness. I see their suffering. It is my way of sharing in the joy and pain of the people before they reach their eternal destinations.
It is on this night that I heard of the pain and suffering of Queen Mandane personally. Her story so affected me I decided to help her and her husband during my visit to Anshan. I knew that she was a regular visitor of the Atashgah [31] but until this night I did not know why. Many people visit the Atashgah, the place of worship for Zoroastrians. But Mandane was there this night praying for the fate of her lost son. Intrigued, I decided to take a closer look.
I took the form of an old holy man, with a white beard luxuriously spread below my chin, my thick white mustache almost completely covering my mouth full of tobacco-stained teeth. I passed the guard outside and entered the Atashgah. Queen Mandane was praying with a group of religious women. I approached them as closely as custom would allow and pretended that I was praying as well.
The time passed slowly and it was getting late. Mandane ceased her prayers but she was obviously still troubled. I made my way to her and gently asked “What troubles you, my child?”
“Oh, you’re Holiness,” she replied. “I have been coming to pray every night for the past five years but I have not seen you here before this night. I can see that you are a very devout man. I pray for my son who has been lost to me.”
“You are correct; I have not been here before. I am traveling through Anshan on my way to the holy place of Rhages (Tehran, Iran, now) to pray near the place where Auramazdâha sent Prophet Zarathushtra (Zoroaster). His relatives had rejected his preaching and forced him and his family to move from his birth place. I wish to be near his spirit, to fight the evil spirit Deaw and the ghosts in his name.”
As soon as Queen Mandane heard my words, she immediately showed signs of relief. “My family would be honored if you would stay with us during your time in Anshan.”
“I do not want to be a burden on your family; I am very happy and satisfied in the Atashgah,” I told her. “I prefer to serve the people and pray wherever I travel.”
She looked at me with sad eyes. “We are in need of your help as well,” she implored, “Since we lost our son, my husband and I have been inconsolable. We need the guidance of someone as spiritual as you.”