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From Ancient Tunnels to Nuclear Bunkers: Nooshabad's Timeless Lesson in Human Survival

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 Guity Novin Beneath the sun-baked earth of central Iran lies a marvel of human ingenuity and perseverance—a subterranean city that has silently endured the passage of centuries. Nooshabad, rediscovered by chance in the modern era, stands as a testament to the indomitable spirit of our ancestors and their remarkable foresight in the face of existential threats. This underground labyrinth, dating back to the Sassanid era some 1,500 years ago, was not merely a temporary refuge but a fully-fledged city, designed to sustain life in the face of invasion and turmoil above ground. Its recent discovery, prompted by the mundane task of digging a sewage ditch, has unveiled a world that captures the imagination of both scholars and laymen alike. As one descends into the depths of Nooshabad, the genius of its ancient architects becomes apparent. The city unfolds across three distinct levels, reaching a depth of 18 meters—a depth comparable to a modern five-story building. This multi-tiered structu
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Hellenism vs. Persophilia: Aristotle's Rejection of Persian Ideals

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  Guity Novin The ancient Greek philosophers' views on Persian governance, particularly the rule of Cyrus the Great, present a fascinating study in contrasts. While Socrates, Plato, and Xenophon often expressed admiration for aspects of Persian rule, Aristotle's perspective diverged significantly, shaped by his pan-Hellenist ideals and belief in Greek cultural superiority. This essay explores these differing viewpoints, with a particular focus on Aristotle's stance in relation to his philosophical predecessors. Socrates, as portrayed through the writings of his students, appears to have held a nuanced view of governance that found some merit in the Persian model. While he criticized Athenian democracy for entrusting power to those he deemed unqualified, his ideas about enlightened rule seem to have resonated with the image of Cyrus the Great presented by his students. However, it's crucial to note that our understanding of Socrates' views is indirect, filtered throu
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The Persian Paradox: Socrates, His Students, and the Idealization of Cyrus the Great

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Guity Novin In the annals of ancient Greek philosophy, few figures loom as large as Socrates, whose ideas and methods continue to shape Western thought to this day. Yet, the precise nature of Socrates' views remains shrouded in mystery, as he left no written works of his own. Instead, our understanding of his philosophy is largely derived from the writings of his students, most notably Plato and Xenophon. An intriguing aspect of this philosophical legacy is the apparent admiration for Persian governance, particularly the rule of Cyrus the Great, that emerges in the works of these students. This essay explores the complex interplay between Socratic thought, Persian influence, and the ideal of just governance as presented by Plato and Xenophon. The commonly accepted reasons for Socrates' death sentence in 399 BCE - impiety and corrupting the youth of Athens - paint a picture of a controversial figure at odds with the Athenian establishment. However, a deeper examination of the hi
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Echoes of the Agora: Socrates' Lessons for Modern Democracies

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Guity Novin   In the sun-drenched streets of ancient Athens, the agora was more than a marketplace; it was the pulsing heart of the city’s democracy. It was here that Socrates, the gadfly of Athens, wandered, engaging citizens in relentless inquiry. Yet, his relationship with this democratic society was fraught with tension, his sharp intellect a double-edged sword that both enriched and endangered the polis. In the end, it was democracy itself that condemned him to drink the fatal hemlock. Socrates' criticisms of Athenian democracy stemmed from a belief in the inadequacy of majority rule. To him, the act of voting was not a simple exercise of preference but a skill requiring wisdom and knowledge. The masses, untrained in the art of governance, were susceptible to error and manipulation. This perspective is poignantly illustrated in his analogy of governance to sailing: just as a ship should be piloted by a knowledgeable captain, so too should a state be led by the wise, not the ma
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در باره ی پارت ها و کیش میترائی

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  دوست فرزانه و فرهیخته ای این پرسش را در تارگاهشان گسترانیده بودند که چرا درتاریخ و ادبیات ایران ازآئینهای شب یلدا نشانی نیست .  وچون برخی از پژوهشهای این نگارنده  دراین باره بوده ست  برآن شدم که به پاسخ بنشینم که شاید این پزوهشها به کاربرد دیگر پژوهشگران بیاید آنچه که دراینجا میاید پاسخهایی است که من در گفتگوهای آن تار نما فراهم آورده ام ولی چون پروای آن ندارم که نام گفتگو کنندگان را آشکارکنم بخشهایی از این گفتگها را بریده ام.   {اینکه چرا در ادبیات و تاریخ ما در باره ی آئین یلدا نشانی نیست}البته این نشان دهنده ی دستاورد موید موبدان ساسانیان "کارتیر" سنگدل و خشن در براندازی میترا باوری ست که اوبه خود ستایی در سنگنبشته هایش از آن یاد کرده است. هر چند که آموزه های ایزد مهر را نمی توان به آسانی زدود همانگونه که بسیار از آن آموزه ها بر سروده های عرفانی پارسی هنایش نهاد. خود کارتیر هم ناچار شد که در بازسازی اوستا که آلکساندر نسکهای بسیار از آن را سوزانده بود میترا را به آوند ایزدی کهتر از اهورا بپذیرد. از سروده سرایان پس از اسلام شاید اندیشمند فرزانۀ  شیراز تنها باشد در شناخت ژر
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درباره ی ضحاک ماردوش و اژیدهاک

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  آپام ناپات و تریتا چندی پیش یکی از پژوهشگران بنام آقای علی حصوری درباره ی ضحاک ماردوش گزاره های را پیشنهاده ست که در کتاب "ضحاک"  ایشان چاپ شده   که شادروان شاملو در سخن رانیی  دردانشگاه ییل آن گزاره را گسترش داد. آقای حصوری دراین باره گفته اند که   ضحاک‌ در اساطير ايران‌ دقيقاً نماينده‌ي جامعه‌اي مشترکي است‌، چون‌ شواهد فراوان‌ وجود دارد که‌ جامعه‌ي ايران‌ رو به‌ طبقاتي شدن‌ مي رفته‌ است‌ و نماينده‌ي اين‌ طبقاتي شدن‌ هم‌ جمشيد و فريدون اند. در ميان‌ اين‌ دو تن، کسي يک‌ دفعه‌ انقلاب‌ مي کند، يک‌ دفعه‌ مي آيد و آن‌ نظم‌ اجتماعي در حال‌ِ تکامل‌ را به‌ هم‌ مي ريزد. و دوباره‌ جامعه‌ را بر مي گرداند به‌ حالت‌اوليه‌اش‌، اما طبيعي است‌ که‌ چون‌ خود فردوسي دهقان‌ است‌ و دهقان‌ها باز مانده‌ي فئودال‌هاي دوره ساساني هستند، علاقه‌ ندارد از اين ‌صحبت‌ کند، يعني فردوسي دلش‌ نمي خواهد که‌ اين‌ شائبه‌ را ايجاد کند که‌ مي شود زمين‌ها را از مالک‌ها گرفت‌ و داد به‌ توده‌ي مردم‌. فردوسي نه‌ تنها اين‌ طور فکر نمي کرد بلکه‌ به‌ هيچ‌ وجه‌ علاقه‌اي به‌ اين‌ زمينه‌ها نداشت‌، به‌ خصوص‌ دلش‌ مي خواست
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