Wednesday, August 19, 2026

Finding The Mother Tree

 Finding The Mother Tree

By Suzanne Simard

This book is a PhD Thesis softened with a life story.  Suzanne Simard’s life story in British Colombia, Canada.  The PhD aspect dominates as a “Woman in Science” and first takes on Canadian Forest Service policy makers with new science the goes against forest policy that promotes clear cutting large swaths of forest to a.) produce a profitable lumber industry, b.) creates a long-term sustainable forest.  I am suspect that the book is a paradigm shifter to the casual hiker with limited, if any, knowledge of forest management, who have been listening to the government policy makers as opposed to academia.  While Simard has produced many papers on the subject of forest management, this book as the loudest voice directed at the general public that I am aware of.

In the book right from the start, the reader is pelted with new scientific terms.  They keep coming at you and eventually they sink in and make sense.  When that happens, you are equally enthused as the author.  You are rooting for the forest as it takes on a parallel reality as our own human society.  We are all connected.  Trees-to trees, humans-to-humans, tree-to-human.  She starts with arbuscular mycorrhizal networks in the fungus on the forest floor, where trees communicate with each other much the same way the 2026 human society communicates.  As these parallel sinks in the reader will be motivated for a hike in the woods to have an intimate experience with the nature of a forest in a whole new light. 

Suzanne's closing thought: Diversity matters.  And everything in the universe is connected – between the forest and the prairies, the land and the water, the sky and the soil, the spirits and the living, the people and all other creatures.  As you are walking in the woods, give that some thought.  Share your thinking here.

 

Notes:

1.     Page 5: When Mother Trees – majestic hubs at the center of the forest communication, protection, and sentience – die, they pass their wisdom to the kin, generation after generation, sharing knowledge…

2.     Page 18:  Branching fungal threads…might be beneficial hyphae (the long filamentous branches found in fungi and actinobacteria (shown below), meandering through the soil to pick up nutrients to deliver to the seedlings in exchange for energy.

3.     Page 58:  The fungus was growing on the roots of this healthy tree.  Not only that, it had sprouted a belowground mushroom, a truffle.  The relationship between the tree and the fungus was so robust that the fungus had borne fruit.

…Since the roots would be accessing, or anything soluble in water for that matter, such as nutrients, would have to filter through the fungus, which looked as if it had all the tools to act as the joiner between the roots and the soils water.  Out of the fungus flowed a whole underground apparatus – truffles, cords, and strands that in turn grew fans of ultrafine hyphae that infiltrated the soil pores

4.     Page 59:  mycorrhizal fungus formed a relationship – life-or-death liaison with a plant.  Without entering into this partnership, neither the fungus nor the plant would survive.

5.     Page 80:  The roots of the lichens – the rhizines ( multicellular root-like structures arising mainly from the lower surface) – excluded enzymes to break down a rock, while the lichen’s bodies contributed organic material, and together they made humus for plants to root and grow.

6.     Page 100:  Then I made a promise.  A promise to learn how tree sense and signal other plants, insects and fungi…To get the word out.

7.     Page 102: Even more interesting to me was whether native shrubs might actually collaborate with the pines to help connect with the soil and create a health community.

8.     Page 117:  It was clear that pines get nitrogen from the soil after it’s been enriched by nitrogen fixing plants like alder.  The pin roots -or mycorrhizal fungi colonizing their roots – then take the nitrogen up from the soil.

9.     Page 120:  As they ate the leaves 90 million critters, living in each teaspoon of soil.  As they ate the leaves, they made small and smaller bits of liter.  As they consumed the litter, and one another, they excreted excess nitrogen into the soil pores making a nutritious soup of nitrogen compounds accessible to the pine roots.

10.  Page 121:  Pine got nitrogen from alder not through the soil as all but thanks to the mycorrhizal fungi.

11.  Page 123:  And they failed to illuminate the bigger picture: that interconnections over resources isn’t a winner-take-all thing: its about give-and-take, building more from a little and finding balance over the long term.

12.  Page 124:  We stopped at a crossroad, and I asked what the companies might do if science got in the way of making money.

13.  Page 142:  I wanted to know whether these birches were simply competitors – reducing the resources Douglas fir needed for survival and growth – or weather they were also collaborators.

14.  Page 143:  And if birch did spread this bounty – large amount of sugar it was able to produce in full light – maybe it was delivered to the shaded Douglas fir through belowground pathway, mycorrhizal fungi linking the two species together.

15.  Page 146:  Because of their ability to photo synthesize, the leaves were the source of chemical energy, the engines of life.

16.  Page 147:  Even more far-fetched was the idea that networks might serve as avenues for collaboration and trade routes for sugar.

17.  Page 165:  evidence shows unequivocally that considerable amounts of carbon – energy the currency of all ecosystems – can flow through the hyphae of shared fungal symbionts from tree to tree, indeed, from species to species.

18.  Page 171:  Birch was not being run dry by transmitting some of its carbon, it was giving enough to boost the survival and growth of the fir without the cost of its own vigor.

19.  Page 178:  Where they weren’t planted in rows, each isolated from the next, but mixed so they could communicate. Care for one another.  I followed the “three sister” technique developed by Native Americans, who grow corn, squash, and beans as companions to enhance growth of them all.

20.  Page 198:  Over estimating yjr threat of a few birch neighbors could bring unexpected consequences, potentially setting the forest up for vulnerable future, where lower biodiversity might reduce productivity, increase the risk of poor health, and augment the spread of forest fire.

21.  Page 202:  I went on to explain that, in most years in Canada, more carbon is lost to wildfire than from burning fossil fuels, and we should be trying to reduce the risk by planning for missed landscapes of mixed forests instead of coniferous forests…

22.  Page 207:  The old growth in this arid landscape seemed to be aiding the establishment of new seedlings, but maybe the mycorrhizal network played a role too, serving as a pipeline for the carbon.

23.  Page 217:  Dan and I received a grant to create a map of the belowground labyrinth in an old growth forest.  The questions posed were; What is the architecture of this network?  Did the pattern help explain the intelligence of nature.

24.  Page 219:  Where perhaps the success of seedlings depended on tapping into mycelia that were flush with water raised by tap roots of old trees from the deep granite fissures.

25.  Page 221:  One tree bound to the next, and we figured the whole forest was connected – by Rhizopogon alone.

26.  Page 229:  In a mycorrhizal network …what about the existence of the synapse; isn’t that crucial to signaling neighbor trees if they are healthy or stressed.

27.  Page 230:  both neural networks and mycorrhizal networks transmit information molecules across synapses.  Molecules move not just through th cross walls of adjacent plant cells and the end pores of back-to-back fungal cells, but also across synapses at the apices of different plant roots, or different mycorrhizas.

28.  Page 232:  The new grant would eventually show us that the complex mycorrhizal network unraveled into chaos with clear cutting.     

29.  Page 233:  Without the pull of the Mother Tree, though, the new forest might never be the same.

30.  Page 251:  As climate heats up, the forests will become sick and many trees will die, as was already happening, nut new species preadapted to the warmer climate should move in to take their place.

31.  Page 255:  But the infested trees were being clear-cut, the dead trees being salvaged for the market.  I wondered if, in our eagerness to turn a dollar, we’d cut off the opportunity for the dying trees to communicate with the new seedlings.

32.  Page 269:  … the Mother Trees are sending more carbon to the mycorrhizal fungi of their kin than the other trees.

33.  Page 282:  I have come full circle to stumble onto some of the indigenous ideals: Diversity matters.  And everything in the universe is connected – between the forest and the prairies, the land and the water, the sky and the soil, the spirits and the living, the people and all other creatures.

Saturday, July 25, 2026

Persians - Age Of The Great Kings

 Persians

The Age Of The Great Kings

By Lloyd LLewwllyn-Jones

 

I picked up this book to gain a bit more substance to my general feeling that Cyrus and Darius were great benevolent kings.  I wanted more insight and the book certainly delivered.  Turns out the Achaemenid held rule over Persian Empire for a two hundred years (~550 -330 BCE).  It was a classic familial royal dynasty, with classic familial intrigue, including assassins, poisoning, and conquests. Wrapped into this family were brothers, sisters, aunts, uncles, mothers, concubines, and lastly eunuchs.  It seems eunuchs played a major part in the executions of palace tasks, which positioned them in the thick of the whispering plots.  The prime King names were:

  • Cyrus II “the Great” (550–529 BC)
  • Cambyses II (529–522 BC)
  • Darius I (522–486 BC)
  • Xerxes I (486–465 BC)
  • Artaxerxes I (465–425 BC)
  • Xerxes II (425–424 BC)
  • Darius II (423–404 BC)
  • Artaxerxes II (404–359 BC)
  • Artaxerxes III (359–338 BC)
  • Arses (338–336 BC)
  • Darius III (336–330 BC)

The book lacked maps of which I recommend you have next to you while reading.  Over time of conquest Persian Empire spanned east to west from Pakistan to Euro Asia north to south from the Black and Caspian Seas to Egypt and the Indus Valley (India).  Each King had a hand in a new conquest, new palace, and maintaining the peace of their conquest.  The reader is made aware that what gave the Ruler Kings a benevolent reputation is they allowed those they conquered for the most part to continue their beliefs and way of life.  So one may reflect on who the founding fathers of the USA modeled their governance on? 

 

The book concludes with a chapter King Alexander the Great on the conquest of the Great Persian.  And an epilogue on how this history shapes the minds of modern day Iranians, of which I have an affinity for.  Missing in this history is Persia from 530 BCE to 600 AD under Alexander rule and then Muslim rule, and then  the crucial story of Iran from 1905 through 1979 of secular politics, and finally the brutal IRGC rule from 1979 to present day. 

Why is this history important to me?  Because it helps re-enforce my hope for the IRGC to be removed from Iran.

 Book excerpts:

1.     Page 31: Persians, divided into tribes by what might be called kahns, found themselves brushing up against some ancient indigenous peoples, including the culturally sophisticates, sedentary, city living Elamites.  Elam was one of the most significant of Mesopotamian societies and had strong links to the great players of the Near East world – The Babylonians and the Assyrian.

2.     Page 33:  The migratory nomads identified themselves as ayra, Ayrans, an ethnic language label for groups of people who circulates in the geographic region known as Aryavarta.    

3.     Page 34:  The holy prayers, hymns, and rituals contained in the Avesta, the sacred teachings of early Iranian Aryans, find ready reflection in Rig-Veda, the most important compendium of religions teachings in the early Indian world.  The Avesta and the Rig-Veda emerged from a common ancestor.

4.     Page 37:  A technological tour-dr force, the bow was a compact little killing machine.  It revolutionized warfare and played no small part in the Eurasian takeover of Iran and the subsequent building of the Persian empire.

5.     Page 38:  The Elamites were a distinguished and venerable people.  They had occupied the, which made the one of the longest-lasting and most culturally significant peoples of Mesopotamia.

6.     Page 50:  Cyrus was taught to ride a horse, shoot a bow, and to Page tell the truth – and in each of these valuable life principles Cambyses proved himself to be a patient but dogmatic master.

7.     Page 53:  …it was the Iranian nomads such as Persians and Meded who first introduced trouser-wearing to the world.

8.     Page 57:  Cyrus’ connection to the Achaemenids was further solidified when their most prince and khan, Arasmes, together with his young and energetic son, Hytaspes, also pledged their support and loyalty to Cyrus and the Teispids of Anshan.  With them came the fealty of all Achaemenids en masse.

9.     Page 59:  The Persian soldiers were stopped in their tracks when their womenfolk opened their robes, flashed their genitals, and shouted out to them, “where are you off to, you quitters?!  Do you want to crawl back to where you came from?  It is because of that, in subsequent decades, when the king of Persia travelled To Pasargadae, he reportedly always presented gifts of gold to the brave local women.

10.  Page 60:  Cyrus decided that in peace the Medes were to be on equal footing with the Persians.  Thereafter throughout the Achaemenid period, Medes were routinely appointed to high office at the Persian Court.

11.  Page 61:  It was Croesus who first created a two-part coinage system in which coins of pure gold and pure silver (at a fixed portion of three to forty)replaced the single coin of white gold.

12.  Page 62:  Cyrus spared Croesus’ life, brought him to court in Persia, and valued him as a royal advisor.

13.  Page 66: Decades of emulating Assyrian policy of plundering and demanding tribute of defeated rulers saw Babylon’s treasury swell with loot. … In a bid to add to his collection of Judaean ephemera, in 597 BCE Nebuchadnezzar  deported its king himself, Jehoiachin of Juda, and no fewer than 10,ooo subjects into Babylonia.  The effects of Babylonian exile were profound and far-reaching.  The exile transformed Judeans into Jews.  From being one of many captive people they emerged as the People of the Book.

14.  Page 71:  Cyrus was also fashioning himself as a servant of the Hebrew god and a benefactor of the Jews.  In538 BCE he decreed that the temple in Jerusalem should be rebuilt at his own expense.

15.  Page 72:  The parallels with Marduk’s championship of Cyrus are clear, and it is feisable to think that the Babylonian scribes and the Hebrew prophets drew on a common image of Cyrus as a champion of the gods.

16.  Page 76:  Cyrus had decided that his new empire deserved – and needed – a focal point for ceremonial purposes, and although Pasargadae was never intended to be the palatial complex of the size of Persepolis, it was planned to be the focal point of a new-found Persian kingship.

17.  Page 79:  When Jewish priests and scribes working in Persian-occupied Jerusalem and Babylonia, depicted the Garden of Edan, the locale or the garden of God, they modelled it on a Persian paradise.

18.  Page 80:  All in all, Pasargadae demonstrated Cyrus’ sophisticated appreciation of the trappings of kingship and it remained an important ceremonial Centre throughout the empire’s existence.

19.  Page 84:  The Achaemenids prized poetry as much they prized their horses, and a popular tradition for Cyrus-stories told through verse quickly developed.

20.  Page 102:  In spite of the heroics, Bardiya was quickly overwhelmed…with the last son of Cyrus lying dead on the floor all eyes turned in expectations towards Darius.  One question hung in the air: who should be king now?  …. The Gang of Seven had come together for the sole purpose of eliminating Bardiya.  A deep sense of solidarity existed between them.  So it is impossible that the question of succession had never arisen.  It had probably been settled already because, following Cambyses’ death, it was Darius alone who managed to hold control and certain contingents of the Persian and Median army that had fought in Egypt.

21.  Page 104:  Darius’ Bisitub account of his succession was a masterful compilation of fake news.  It was a rich mélange of untruths, spin and pure bravado.  Darius the Great was antiquity’s most confident, bold, successful propagandist. … To be Truthful was to be loyal to the crown and faithful to god.  In the binary world of Persian theological thought, Drauga and Arta were polar opposites.  The Lie was implicitly the opposite of the Truth and both Truth and the Lie were interlocked in a nexus of cosmic power struggles. …  If Darius did not lie as such, then he certainly championed the dissemination of an elaborate series of alternative facts.

22.  Page 106:  The man Darius killed was Bardiya Son of Cyrus, brother of Cambyses, and Persia’s legitimate king.  All the time, the real traitor, the follower of the Lie was Darius himself.

23.  Page 126:  The Old Persian term for the divine commandment, as well as royal one, is data.  It is the one of the keywords of the Achaemenid royal inscriptions; it means, to all intents and purposes ‘law’.

24.  Page 131:  Gimillu’s story is fascinating.  He is one of the few people from antiquity for whom we have records created as the events happened.  After his fa;;, and once the sust settled, the Enna Temple undertook major administrative reforms in order to ensure that opportunities for larceny and embezzlement were severely  curbed.

25.  Page 140:  Concubine women afforded important links between the satrap and local families, and good politicians recognized that concubines could have an unofficial political influence, since they had the intimate ear of the satrap.

26.  Page 141:  The advantage of employing local elites to defend Persian interests was clear. … Local elites found working along side the Persians was more profitable than antagonizing them.

27.  Page 142:  It was under the Achaemenid rulers that the world experienced its first use of coinage.

28.  Page 145:  A fast and efficient postal relay system called in Old Persian pirradazish (express runner) connected major cities.  … No society came close to matching its competency until modern age.

29.  Page 149:  The court, too, moved around with the weather. In the summer the court resided in the cool mountains of Ecbatana. In the winter it resided in Babylon and Susa in the south.  In spring it resided in Persepolis and Pasargadae.  Thousands of people were affected in each move.

30.  Page 157:  Darius was proud of his newly built palace at Susa.  He commissioned the creation of a series of finely carved cuneiform inscriptions to testify to the multi-ethnic labor of love which went in to its construction.

31.  Page 159:  The Susa Charters list no fewer than sixteen regions of the empire that furnished raw materials or labor to Darius’ building project.

32.  Page 160:  Persepolis was by far the largest and most spectacular of the Achaemenid palaces and today it is the most stunning of antiquity’s ruins.

33.  Page 165:  We must remember that the art of Persepolis was not created to be quasi-photographic reflection of reality., Persian art does so in order to transform it and make it inspiring.  Persepolitan art should be read as an ideological discourse on the theme of royalty and imperial might, organized around evocative images of the power of the Great King himself.

34.  Page 166:  Soon after the consolidation of imperial power under Cyrus and Cambyses, Achaemenid nobles became the owners of a very large number of slaves. …a substantial number of slaves performed domestic work

35.  Page 169:  It is clear that these old Greeks, ripped away from their homes many decades before, were kurtash (kurd) … the story does provide a very grim perspective of Persia’s labor system.  The story’s emotional pull stands in stark contract with Persepolis tablet’s clinically cold administrative language.

36.  Page 171:  all indicate that the kurtash were slaves.  It was slave labor that lay behind the hallmarks of physical presence of Persia’s empire.

37.  Page 174:  The word harem is therefore a term of respect, evoking personal honor.  IN royal practice harem refers to a king’s women and to all other individuals under his immediate protection.  ..therefore they followed in peripatetic lifestyle in court.

38.  Page 175:  We have noted how the Achaemenid dynasty was essentially a family-run business.  At the heart of the operation was the harem.

39.  Page 179:  Her name was Irdabama.  Recent scholarship suggest that in all probability, she was the mother of Darius I and thus the most important and influential woman of the empire. 

40.  Page 203:  In Persepolis records we find and Elamite word of common usage: ziyan.  It literally means a ‘place of seeing’ and it was used to refer to a temple, shrine or cult building.  Zyian refers to a place of divine epiphany, a locale where the gods are seen or experienced.

41.  Page 205:  Because of associations with the figure of the king and the symbols of power, some scholars argue that the man emerging from the winged disc is Ahuramazda himself.

42.  Page 206:  ..in an inscription found from Susa whare Darius confidently stated that  Ahuramazda is mine, I am Ahuramazda. …  The figure is Ahuramazda, the god who supports the king; the king receives the glory through the gift of divine khvarenh.  (Khvarenah, also known as Farr in New Persian, is a mystical radiant force believed to emanate from individuals chosen by God, granting them both the divine right to rule and the cosmic ability to govern justly)

43.  Page 208:  The Persians put much emphasis on the concept of dualism and recognized  for every good there is a bad …Ahuramazda met his counterpart in the form of AngraMainys, an evil spirit who is said to have created ‘non-life’ that is a form of existence diametrically opposed to that which is good.

44.  Page 211:  Zarathustra emphasized the dualistic nature of the Creation of Ahuramazda and asked followers of the faith to play their part in rejection of the Lie and the establishment of the Truth and to this day Zoroastrians maintain a personal commitment to three principal tenants: to have good thoughts, to speak good words, and to perform good deeds.

45.  Page 214:  significance of the historical Zarahustra in history of humanity consisted in his metaphysical interpretation of morality, especially his idea that the fight between good and evil was the real force in the order of the universe.

46.  Page 215:  As the rituals were performed, the priests prepared a sacred drink from the haoma plant by mashing its twigs with a mortar and pestle.  The paste was mixed with mare’s milk and was drunk by the priests, who quickly be came intoxicated with its powerful hallucinogenic properties.

47.  Page 220:  The mix of deities is best defined as a Persian pantheon, and the combination of blended Indo-European and Mesopotamian gods and goddess support the notion that the Achaemenids had proclivity to merge ancient Iranian and ancient Elamite concepts of the divine and the rituals of their worship.

48.  Page 223:  In Book 3 of his Laws, written around 360 BCE, the Greek philosopher Plato reserves a place for a relatively long  exposition on Persian society, dedicated by and large to a description of, and explanation for, degeneracy.  ‘Since the time of Xerxes whose career resembled that of misfortunate Cambyses, he writes hardly any king of the Persian had been truly “great” except in title and magnificence.  I hold that the reason for this is this the shocking life that they always lead.  I call that a sore losers view)

49.  Page 226:  He was around sixty-five years old.  Darius had been a remarkable ruler.  His vision of an empire linked together by bureaucracy, communication systems, and the law propelled Persia into an age of world domination.  Even his Athenian enemies admitted that Darius has been an exemplary monarch.

50.  Page 232:  Outside the tomb chamber, in the panel above the doorway a carved relief depicts the king standing on a three-stepped pedestal in front of a fire alter; both king and alter are supported by throne bearers representing the twenty-eight nations of the empire.

51.  235:  Who is the real Xerxes, known to the Persians?  His subjects did not know him and Xerexes’ of courses.  They knew him as Xshayarash, a good Old Persian name meaning ‘ruling over heroes’.

52.  Page 280:  The Egyptian revolt came to an end in 454 BCE, after a six long, bloody years of conflict.

53.  Page 281:  It was into this world of fear that Ezra stepped.  He was a Jewish scribe and priest who had been born and educated in Persia.  He had been commissioned by Artaxerexis I to return to his homeland and to ensure that Persian laws were being honored.  Before departing Mesopotamia, Ezra started a campaign to return all Jews to their homeland throughout Babilonia informing them of impending return to the Promised Land and rebuilding the Temple of Solomon.

54.  Page 283:  According to the Hebrew Bible, the temple was completed in the sixth reginal year of Darius II, which would place the event around 418 BCE.

55.  Page 334:  Parysatis must have been around ninety years old when she died.  She was one of the great women of ancient history who achieved prominence while living in the shadow of men, yet excelled in controlling them all.

56.  Page 337:  The great failing of the Achaemenids was their terminal inability to deal with the royal succession of power.

57.  Page 338:  Finally, after years of plotting, and by eventually eliminating all his key rivals, Ochus was appointed as Artaxerxes’ heir, very shortly before the old king died t age eight-six.  It was December 359 BCE.  He had been renowned for being a gentle ruler, a friend to his subjects.

58.  Page 343:  The Great King Artaxerxes, the King of Kings, the King of Countries, the King of this Earth, says I am the son of King Artaxerexes II.  Artaxerxes was the sin od Darius II.  Darius the Great.  Darius was the son of a man named Hystaspes.  Hystaspes was the son of a man named Arsames, the Achaemid.

59.  Page 380:  In 651 CE the Sasanian empire fell to the Arabs of the south and Iran becam an Islamic State.  The new Muslim administration overturned a millennia’s worth of Iranian political, social, and cultural institutions as access to power meant that Iranians needed to adopt Arabism and Islam.

60.  Page 385:  The ai of the anniversary festival was to identify the Shah not only wit Cyrus the Great himself but to associate him with the great historical monuments of Iran’s pre-Islamic past and to celebrate all that is glorious in Iran’s ancient heritage before the shameful Arab conquest and Muslim takeover of Persia.



Shahnameh

 Shahnameh

By Aboloasem Ferdowsi

This book is about the lineage of Persian Kayanid Kings and the Persian House of Sasson. With that lineage comes an evolving philosophy of man’s thought from the perspective of justice and injustice. It begins in a mythological setting and then over time evolves into a story that may have taken place in the time when Persia was great, concluding with the triumph of Islam over Persia. Through out the mythological portion of the book the author explores the concepts of what is observable reality (good, god) and contrasts that with unobservable conjecture or sorcery magic. While the lineage progresses through many kings, it is when you read of King Ardesher that you sense you are reading ancient history rather than myth. The subtle clue would be when Ferdowsi describes the king writing a letter in Palhavi, an ancient language. It is here that Ferdowsi begins the practice of dedicating whole chapters to one king’s reign. Every king has a vizier and a champion. Through these intermediaries the thought process borne in conversation brings the king to order just or unjust deeds reveals the prevailing philosophy.

The lineage of Kayanid Kings of the House of Sasson begins with quick summaries of names from the family Kayumars beginning with Siamak who is killed by a black demon, and then Hushag’s victory, where the Kayumars pursue and kill the black demon. This fast moving chronology leaves Hushag to inherit the crown, as he is the one with the royal farr and the presence of a tall cypress tree who can think with clarity, all prerequisite to inheriting the throne. The primary way in which the Persian kingdom expanded was through a sitting King doling out frontier land to his sons. In the beginning one son received Yemen, which would be today’s Middle East. Another received land in India, which would be today’s Afghanistan, and Pakistan and the third Turan, which would be today’s Turkmenistan. Feraydun’s reign was the first to go into a bit more detail. The author does this so that he can introduce the concept of a dark magic that clouds the mind of one who feels cheated. A cheated mind draws on vengeance. The brothers that were ruling Turan and India felt they did not get the favored Persia and plotted to and did kill the son who received Yemen. King Feraydon through his champion Zal who is blessed by the Zoroastrian Angel Smiorgh avenges the evil acts of his other two sons.

The early kings of Persia had much in common with early Arab kings and hence the family tree found relatives of mixed royal blood and the two peoples were very close, while rule still came from Persia. As Persia expanded its reach into India, China, and Turkmenistan they too came under the influence of Persia’s King of Kings. All gains of kingdoms came either through war, marriage or the giving of a daughter. As the family cypress tree branched the lineage of kings became difficult to track.


To garner the philosophy conveyed in this book, the reader need only to pay attention to the dialogue between warriors, or between a king and his vizier. In a reign of a king that expands or contracts finds in each battle the combatants making declarations towards the other as to why he shall prevail in the contest. For an example one of the notable champions, Rostam declares to Gorgin ''when passion overcomes wisdom no one escapes its clutches; but the wise man who overcomes passion will be a renowned lion.” A central tenant to the Zoroastrian doctrine is wisdom of which in this context Ferdowsi makes no reference to faith or doctrine as he had already weaved into the message.

In a different battle between Rostam and Esfandyar, later in the book Ferdowsi provides further dialogue that represents the notion that one man is a piece of a puzzle put together by the power of the revolving heavens giving a rationale to the concept of fate. Both Rostam and Esfandyar found honor in death, hence there was no fear, the number one obstacle to learning. Their minds and messages are clear. They were both Persian warriors the former a champion of past kings living in Arab land the latter the champion of the current Persian king. They took a sense of chivalry into every battle. In the parley dialogue you find Rostam saying:

“A noble warrior whose audacity
Lights up the world and brings him victory
Laughs at both good and evil, since he knows
Both come from God, whom no one can oppose.”

With a chapter mixed of prose and verse, which is often the case, at the conclusion of the battle you find Esfandyar’s last words to Rostam were:

All that has happened, happened as Fate willed.
Not you, your arrow, or the Smigorgh killed
Me here: Goshtap’s my father’s, enmity
Made you the means by which to murder me.
He ordered me back to Sistan, to turn
It to a wilderness, to slay and burn,
To suffer war’s travails: while he alone
Enjoyed the glory of his crown and throne.
I ask you to accept my son, to raise
Him in Sistan, to teach him manhood ways:
He is a wise and willing youth: from you
He’ll learn the skills of war, what he must do
At courtly banquets when the wine goes around,
How to negotiate or stand his ground,
Hunting, the game of polo – everything
That suits the education of a king
As for Jamasp*, may his accursed name
Perish, and may he waste away in shame.

*Visiar and astrologer to King Goshtap

In the context of the chapter and the book as a whole the reader comes to appreciate the Zoroastrian religion from a distance, which is woven into the warp of the story without ever introducing it as the overarching religion of influence on Persian’s, binding man to the fate of the revolving heavens. Ferdowsi speaks as this can be the only option, and for the 1,500 years it was apparently so.

Where a king’s rule is passed on through inheritance there is always a lesson the predecessor conveys to his son the new king. With the passing on of authority the young prince is first instructed in the rule of wisdom. The following is an example of the things a king would tell is prince in the passing of the throne:

“Live your life in happiness and consider fate...while one is brought up with luxury and the other is thrown bewildering and despairing into a dark pit, another is lifted from the pit and raised to a throne...The world is has no shame in doing this; it is prompt to hand out both pleasure and pain and has no need for us and our doings. Such is the way of the world that guides us to both good and evil. There are three things that cures all ills; wealth, effort, chivalrous men...the forth is that we praise God.”

It is important that readers of this review appreciate that God is the immeasurable reality of the heavens, that the stars are many but that god is one and that all are powerless beneath this law. God is not rendered a personal identity. He who does not respect this basic tenant is not worthy to be a king. The universe gives and takes equally.

As the book comes closer and closer to the current time, it was written in the 10th century, Fedowsi prepares the reader for the demise of the Sasson Kings by first presenting a king who has turned on his people and second by that king not having a son to inherit the throne. So how the Persians bought the fate through their actions is an important ingredient to their fall. It was left to fate that Islam would take her vengeance on Persia by not just reigning over them, but totally changing their way of life. Rostam, the king’s knight writes a letter to his brother that appears somewhat prophetic, or did Ferdowsi already witness the potential damage of Islam? I close this review with the portions of his letter that describes Ferdowsi’s speculation of what will happen and leave the parts that describe his feelings about his future to readers willing to delve into the book.

My thoughts on the book have me quite curious about the Zoroastrian faith. It is the precursor to our current major religions. Every time Zoroaster is brought up in the book it is a though there were no other faith. What you do read about though is the difference between good and evil or justice and injustice, which is a fundamental tenant of Zoroastrian doctrine. You read that the universe treats all man the same. It also exposes the flaws in man guided by the laws of Zoroaster. Its not the doctrine, but rather the man’s inability to fend off the magical powers of Ahrima*. And finally as Zoroastrians are compared to Muslim’s Ferdowsi casts a dark shadow over the latter and comes relatively close in his predictions as to outcomes of an Islamic Dynasty. Two things compelled me to read this book. First was the August 2008 issue of National Geographic. Second are my good friends during the time I lived in New York, Amir and Mondana who are Iranians in exile. Amir would always say to me. “Paul Iran is not Arab, we are not even Muslim at our roots. All Iran wants is to have their place as a world power at peace in the world.” He said most Iranians feel this way and we should not be misled by the current regime. This book certainly corroborates Amir’s words.

* ahrima is the Zoroastrian corollary to the Christian devil

A wise man will be saddened when he learns
Of how the moving sphere of heavens turns:
Caught in the evil clutch of Ahriman,
I am the time’s most sad and sinful man;
This house will lose all trace of sovereignty
Of royal glory, and of victory.
The sun looks down from its exalted sphere
And sees the day of our defeat draw near:
Both Mars and Venus now oppose our cause
And no man can evade the heaven’s laws.
Saturn and Mercury divide the sky –
Mercury rules the house of Gemini:
Ahead of us lie war and endless strife
Such that my failing heart despairs of life.
I see what has to be, and choose the way
Of silence since there is no more to say:
But for the Persians I will weep, and for
The House of Sasan ruined by this war:
Alas for their great crown and throne, for all
The royal splendor destined now to fall,
To be fragmented be the Arab’s might;
The stars decree for us defeat and flight.
Four hundred years will pass in which our name
Will be forgotten and devoid of fame.

But when the pulpit’s equal to the throne
And Abu Bakr’s and Omar;s names are known
Our long travails will be as naught, and all
The glory we have known will fade and fall.
The stars are with the Arabs, and you’ll see
No crown or throne, no royal sovereignty
Long says will pass, until the worthless fool
Will lead his followers and presume to rule:
They’ll dress in black, their headdress will be made
Of twisted lengths of silk or black brocade.
There’ll be no golden boots or banners then
Our crowns and thrones will not be seen again.
Some will rejoice, while others live in fear
Justice and charity will disappear,
At night , the time to hide away and sleep,
Men’s eyes will glitter to make others weep;
Strangers will rule us then, and with their might
They’ll plunder us and turn our days to night.

They will not care for just or righteous me,
Debit and fraudulence will flourish then.
Warriors will go on foot, while puffed up pride
And empty boasts will arm themselves and ride;
The peasantry will suffer from neglect,
Lineage and skill will garner no respect,
Men will be mutual thieves and have no shame,
Curses and blessings will be thought the same,
What is hidden will be worse than what is known,
And stony-hearted kings will seize the throne.
No man will trust his son, and equally
No son will trust his father’s honesty –
A misbegotten slave will rule the earth,
Greatness and lineage will have no worth,
No one will keep his word, and men will find
The tongue as filled with evil as the mind.
Then Persians, Turks, and Arabs, side by side
Will live together, mingled far and wide –
The three will blur, as if they were the same;
Their languages will be a trivial game.
Men will conceal their wealth, but when they’ve died,
Their foes will pilfer everything they hide.
Men will pretend they’re holy, or they’re wise,
To make a livelihood by telling lies.
Sorrow and anguish, bitterness and pain
Will be as happiness was in the reign
Of Bahram Gur – mankind’s accustomed fate:
There will be no feasts, no festivals of state,
No pleasures, no musicians none of these:
But there’ll be lies and traps and treacheries.
Sour milk will be our food, and course cloth our dress,
And greed for money will breed our bitterness
Between the generations: men will cheat
Each other while they calmly counterfeit
Religious faith. The winter and the spring
Will pass mankind unmarked, no one will bring
The wine to celebrate such moments then
Instead they’ll spill the blood of fellow man,

Zoroastrians

 Zoroastrians

By Mary Boyce

This is a book about what is said to be the forefather of our great religions, founded by the prophet Zoroaster in very early civilized man. It would be commonly associated with fire worshipers as you would find sacred fires as places of worship. In simple form the fire was to the early man where you gathered for warmth, cooking and where humanity came together. While today the fire may be a symbol of the faith, in its beginning it was much more a practice to bring people together. Zoroaster believed there was a separation of good and evil at creation. How subsequent tenants of this concept transitioned from lessons around a fire to a doctrine still practiced 4000 years later begins with song. Have you ever had a song stuck in your head and you couldn’t get it out? Well it was the Prophet Zoroaster who brought what is believed to be the world’s first religion to humanity through song. In a land where writing had yet to be invented, Zoroaster would have his priests commit to memory the Gatha in song, later to be written down.

This book is an academic account of the tenants of Zoroastrianism from is roots through all its evolutionary changes. With a sense of an archeological dig, the reader becomes aware of not only how the world affected Zoroastrianism but also how this ancient faith in turn influenced the Hindu, Buddhist, Jewish, Christian, and Muslim religions. This religion is still alive in corners of the world with strong holds in Tehran, Iran and Bombay, India. In a chronological format the author begins with an overview of the tenets of Zoroaster in the beginning and then pulls them through history capturing the ebb and flow of humanity, giving the reader a sense of before, after and most important the present day pictures of life as a Zoroastrian. I found myself focused on the travesty brought on to this religion by Islam and therefore spend a bit of time dwelling on its relevant bearing on us today.

In the early sections of the book the reader will be introduced to many new terms which may slow down the reading process with words that have no resemblance of English. That is because they are not even close to English sounding words. However spending time to get the cadence and meaning fluent in your mind will make the rest of the book more enjoyable and meaningful. Of the many, I’ve included at the end of this review terms that are critical in terms of understanding and enjoying the book.

If one were to distill all the coda into a practical statement on the merits of Zoroastrianism you could say that Wisdom to see things as they actually are, where Justice is the result of making choices in alignment with reality, and Lying being the fraudulent representation of reality. However history and humanity collude to blur this message. The 21st Century view of Zoroaster’s original tenant must be viewed through a kollidescope and thus provides reasons for debate. You could begin with the lack of the written word, using only the treasures of archeology as only clues to the testament of what was preached left in the symbols found in art. You must also contend with the evolving languages brought on by conquest, dominion and merging of one ruler over another. The effects are found in conquest and merging of cultures where a King could impose an interpretation of preceding doctrine thus imposing a schism in Zoroastrianism similar to what is found between Protestants, Catholics, and Lutherans in our western world.

Since Zoroaster came before the split of the Indo-Iranian culture many of the tenants developed in the beginning had a significant influence over the beliefs, doctrine, and practices, of both the Hindu and the Buddhist people. Against the backdrop of geography and time, we all know that within one language the story takes on at least different colors and many times evokes completely new paths of thought. The next few paragraphs are dedicated to the train to modern day Zoroastrianism. Avestan was the language Zoroaster used in the beginning. This is found in his original Gathas as they were written down long after his death. Pahlavi was the language in the time of the Persian Kings. Sanskrit, albeit equally as old as or older than Pahlavi is the language of India, found it was in prominent doctrine through immigration. The Indo-Iranian split occurred well before Islam, however when Islam forced Zoroastrianism to take refuge tin Bombay, translation from both Avestan and Pahlavi to Sanskrit took on a prominent influence in how we see the Zoroastrian Doctrine today.

With regard to critical deviations from its origins one could look at the Zurvanite split as the most prominent. This occurred under the Achaemenians times of Cyrus, Darius, and Xerxes. The Avestan word ‘zurvan’ means ‘time’ and in a few of the younger Avesta it was used as the name of a minor divinity, hypostatizing time. The usage appears to be a very limited concession to Zurvanites who had come to believe that Time, Zurvan, did not merely provide the framework for events but was actually in control of them, hence a sentient being. While this would be considered heresy to Zoroastrians it ended up under the rule of the King of kings as being a sect of Zoroastrianism. Simply stated by Zurvanite’s through the authority of the King of kings, Ahura Mazda created both good and evil, which is contrary to Zoroaster who said he created all things good, and what wasn’t created by Ahura Mazda was evil. One could easily draw the one –v- many parallel story in the division of Eastern Orthodox and Western Christianity.

The Manichaeism deviation took root under the Sasanian kings with the introduction of a man named Mani who was reared under the Semitic influence brought a pessimistic view on life. Since he gained favor of the King of kings he was given license to twist existing Zoroastrian text to give authority to his views. Again the original Zoroaster priest found heresy in his preaching.

The Mazdakite deviation was brought on an ascetic pessimism where the Sasanian kings found common property to include the women of pheasants as slaves for the royalty. This fractured the families practicing the original tenets of Zoroaster as well strained the loyalty the people held towards their king and his religion. As timing would have it, it was against this back drop that Islam raged through Persia.

In 636 (AD) the Muslim Arabs, driven by poverty and religious fervor, had begun to attack the rich lands bordering their deserts. They overran the Byzantine province of Syria, and soon afterwards crossed onto Mesopotamia and met the Iranian imperial Army at Qadisiya. This conquest utterly different from that of Alexander, was carried out in the spirit of Surah 9.29 of the Quran:”Fight those who believe not in God and the Last Day and do not forbid what Allah and his Messengers have forbidden – such men as practice not the religion of truth, being people of the book – until they pay tribute (dhimmi) out of hand and have been humbled” The dhimmi (Zoroastrian who will not convert) has to stand while paying and the officer who receives it sits. The dhimmi has to be made to feel that he is inferior when he pays a strenuous tax.

Against this force of terror the doctrines of Islam in the beginning were attractively simple; and some of the most important – such as belief of heaven and hell, the end of the world, and the Day of Judgment – derived ultimately from Zoroastrianism and were disarmingly familiar. It made the choice of conversion over death or life in oppressed destitute an easy one. At a deeper level conversion meant change from a dualistic faith of justice/injustice and truth, with an accessible to reason, to one which demanded submission to an inscrutable, all-powerful God, whose decrees and purposes were regarded as beyond man’s understanding, rendering one’s access to God dependent on the Umma and a Caliph. Faced with the choice of death or paying tribute or adopting Islam found many adopters yet they had to find a way to make it work for them as Persians which gave birth to Shi ite.

The Shi ite movement grew steadily strong through the eighth century, fostered by propagandists for the house of Abbas, rivals of the Umayyads; and in the end there was open rebellion which led to Abbasid victory in 750. Ex-Zoroastrian converts an generatio once removed denied access to their original faith and language molded Islam to their liking while still being held to the ultimate mandate to convert which helped convert many more people who could now cross over and regain their sense of power. While strains of Zoroaster can be found in Shi ite Islam there exists a fundamental difference in their character, where a Zoroastrian may be found as a person with a positive and constructive outlook on life the opposite may be found in a She ite.

The triumph of Islam over Zoroastrian Persia led to a variation in the Zoroastrian practice where the inhabitants of Pars, thus adopting the name Parsis in Iran sought refuge in what we now know as Bombay. These religious refugees of India thrived in their own right yet still saw minor changes in their doctrine as the result of interpreting Pahlavi to Sanskrit and the comingling of Hidu and Zoroaster people. Over time as the Christians’ encroached on Parsis people prompting more change where as the Irani people stuck under the yoke of Islam in Iran held more closely to the original Avesta in Iran. There are exponentially more Parsis today than there are Iranis.

Today you can find Zoroastrian fires that have been tended for over two thousand years. Many scholars continue to piece the puzzle together causing a continual threat to the original message of Zoroaster. His original simple message was based in reality, “behold the way things are as sacred”. It is founded in truth and justice. It was simple yet humanity, specifically forces beyond themselves, made many attempts to make it dogmatically complicated. By contrast one can observe in Judaism and Christianity went to great length to impose a complicated message of right and wrong. I am no expert on Hindu or Buddhism, however I can say as found in this book more evidence that Islam is a religion of anything but the truth. As a by-standing participant in today’s terroristic acts on free men, I found a very ominous parallel between the times of 636 Persia and today’s western world. Most people are not even aware of Zoroastrianism. Many people think it is now as has always been , a small dark cult lost somewhere in this world. But contrarily it was the religion of the King of kings for over a thousand years for a multitude majority of people, annihilated in the short span of 70 years. Islam’s greed, borne in a sense of superiority equal to that of Hitler’s Aryan Race syndrome, and is now knocking at our door. Former president Bush recognized this. Our  President Obama appears about to let them in.

Terms:
• Ahura Mazda – Ormzad, lord of wisdom who Zoroaster saw as God
• Gathas are the hymns composed by Zoroaster which contain the basic doctrine that was committed to memory by his followers
• Zend Avesta the sacred book of Zoroastrianism
• Vendidad is a book read at night of the Avesta containing the code against demons.
• Dakhma – is the funeral practice of placing the dead body on a high platform for the vultures to eat the flesh. When there were only bones they would be collected and placed in an ossuary. This was out of respect for the earth as they believed the body would contaminate the pure earth.
• Spenta - is an adjective which characterizes the good creation, possessing power to aid.
• The Doctrine of Three Times – Creation, Mixture, Separation – makes history in a sense cyclical, with the world restored in the third time to the perfection it possessed in the first one. Meanwhile all the sorrows and strivings of the present time of Mixture as part of the battle against Angra Mainyu (evil). Thus Zoroaster not only saw a noble purpose for humanity, but also offered men a reasoned explanation for what they have to endure in this life.
• Yasna – is the act of worship. It is the main Zoroastrian service
• 7 Amahragpands – the seven creations are the first being Ahura Mazda and the six lesser beings forming the heptad with Ahura Mazda himself the six are:
o Vohu Manah – Good Purpose
o Asha Vahishta – Best Righteousness
o Spenta Armaitiurvatat - Holy Devotion
o Khshathra Vairya – Desirable Dominion
o Haurvatat – Health
o Ameretat – Long Life
• Saoshyant – is the one who will bring benefit; and it is he who will lead humanity in the last battle against evil. (saviour)