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‫ﻋﻠﻴﺮﺿﺎ ﻛﻴﺎﻧﻲ‬
‫ﻭ‬
‫ﺍﺣﺴﺎﻥ ﻡ‪.‬‬

‫ﻣﻨﺘﺸﺮ ﺷﺪﻩ ﺩﺭ ﺗﺎﺭﻧﻤﺎﻱ‬

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‫ﭘﻴﺸﮕﻔﺘﺎﺭ ﻭﻧﺪﻳﺪﺍﺩ‬

‫“ﻭﻧﺪﻳﺪﺍﺩ” ﻳﻜﻲ ﺍﺯ ﺑﺨﺶ ﻫﺎﻱ ﭘﺴﻴﻦ “ﺍﻭﺳﺘﺎﻱ ﻧﻮ” ﺍﺳﺖ ﻛﻪ ﺑﺮﺧﻲ ﺍﺯ ﭘﮋﻭﻫﺸﮕﺮﺍﻥ‪ ،‬ﺁﻥ ﺭﺍ ﺑﻪ ﻛﻠﻲ ﺟﺪﺍ ﻭ ﻣﺘﻤﺎﻳﺰ ﺍﺯ‬
‫ﺩﻳﮕﺮ ﺑﺨﺶ ﻫﺎ ﻭ ﻧﻤﺎﻳﻨﺪﻩ ﻱ ﺁﻳﻴﻦ ﻫﺎ ﻭ ﺩﺍﺩﮔﺬﺍﺭﻱ ﻫﺎﻱ ﻣﻐﺎﻥ ﺑﺎﺧﺘﺮﻱ ﻳﺎ ﻣﺎﺩﻱ ﻣﻲ ﺩﺍﻧﻨﺪ‪ .‬ﺍﺯ ﺍﻳﻦ ﺑﺨﺶ ‪ -‬ﺑﻪ ﺟﺰ ﻓﺮﮔﺮﺩ‬
‫ﺩﻭﻡ ﺁﻥ )ﺩﺍﺳﺘﺎﻥ ﺟﻢ( ‪ -‬ﺗﺎﻛﻨﻮﻥ ﺗﺮﺟﻤﻪ ﻱ ﻓﺎﺭﺳﻲ ﺭﺳﺎﻳﻲ ﻛﻪ ﻫﻢ ﺍﺯ ﺣﻴﺚ ﺯﺑﺎﻥ ﻭ ﻫﻢ ﺍﺯ ﻧﻈﺮ ﻳﺎﺩﺩﺍﺷﺖ ﻫﺎ ﻭ ﺗﻮﺿﻴﺢ ﻫﺎ‬
‫ﻭ ﺩﺭﻙ ﻭ ﺩﺭﻳﺎﻓﺖ ﺩﺷﻮﺍﺭﻱ ﻫﺎﻱ ﻓﺮﺍﻭﺍﻥ ﻣﺘﻦ‪ ،‬ﺍﻣﺮﻭﺯﻱ ﻭ ﻋﻠﻤﻲ ﺑﺎﺷﺪ ﻭ ﺑﺘﻮﺍﻧﺪ ﭘﺮﺳﺶ ﻫﺎﻱ ﺧﻮﺍﻧﻨﺪﻩ ﻱ ﭘﮋﻭﻫﻨﺪﻩ ﻱ‬
‫ﻛﻨﻮﻧﻲ ﺭﺍ ﭘﺎﺳﺦ ﮔﻮﻳﺪ‪ ،‬ﺍﻧﺘﺸﺎﺭ ﻧﻴﺎﻓﺘﻪ ﺍﺳﺖ‪[1] .‬‬

‫ﺩﺭ ﮔﺰﺍﺭﺵ “ﺍﻭﺳﺘﺎ”ﻱ “ﭘﻮﺭﺩﺍﻭﻭﺩ” ﻧﻴﺰ‪ ،‬ﺟﺎﻱ “ﻭﻧﺪﻳﺪﺍﺩ” ﺧﺎﻟﻲ ﻣﺎﻧﺪ‪ .‬ﺍﺳﺘﺎﺩ ﮔﺰﺍﺭﺵ ﺍﻳﻦ ﺑﺨﺶ ﺭﺍ ﺩﺭ ﺳﺎﻝ ﻫﺎﻱ ﺍﻭﺝ ﻛﺎﺭ ﻭ‬
‫ﻛﻮﺷﺶ ﭘﮋﻭﻫﺸﻲ ﺧﻮﺩ ﺑﻪ ﺍﻧﺠﺎﻡ ﺭﺳﺎﻧﺪﻩ؛ ﺍﻣﺎ ﻭﻳﺮﺍﻳﺶ ﻭ ﺗﺪﻭﻳﻦ ﻧﻬﺎﻳﻲ ﺁﻥ ﺭﺍ ﻣﻮﻛﻮﻝ ﺑﻪ ﭘﺎﻳﺎﻥ ﻳﺎﻓﺘﻦ ﻛﺎﺭ ﺍﻧﺘﺸﺎﺭ ﺩﻳﮕﺮ‬
‫ﺑﺨﺶ ﻫﺎﻱ ﮔﺰﺍﺭﺵ ﺧﻮﺩ ﻛﺮﺩﻩ ﺑﻮﺩ‪ .‬ﻭﻱ ﺩﺭ ﭘﺎﺳﺦ ﺍﻳﻦ ﭘﺮﺳﺶ ﻧﮕﺎﺭﻧﺪﻩ ﻛﻪ ﭼﺮﺍ ﺍﻗﺪﺍﻡ ﺑﻪ ﺍﻧﺘﺸﺎﺭ ﺁﻥ ﻧﻤﻲ ﻛﻨﺪ‪ ،‬ﭼﻨﻴﻦ‬
‫ﺍﺳﺘﺪﻻﻝ ﻣﻲ ﻛﺮﺩ ﻛﻪ ﺍﻳﻦ ﮔﺰﺍﺭﺵ‪ ،‬ﭼﻨﺪ ﺩﻩ ﺳﺎﻝ ﭘﻴﺶ ﺻﻮﺭﺕ ﭘﺬﻳﺮﻓﺘﻪ ﻭ ﻧﻴﺎﺯﻣﻨﺪ ﺑﺮﺭﺳﻲ ﻭ ﻣﻘﺎﺑﻠﻪ ﻱ ﺩﻭﺑﺎﺭﻩ ﺑﺎ ﻣﺘﻦ ﻭ‬
‫ﻣﻨﺎﺑﻊ ﻣﺮﺑﻮﻁ ﺑﺪﺍﻥ ﻭ ﻭﻳﺮﺍﻳﺸﻲ ﺳﺮﺗﺎﺳﺮﻱ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺳﺎﻝ ﻫﺎﻱ ﭘﻴﺮﻱ ﻭ ﻧﺎﺗﻮﺍﻧﻲ‪ ،‬ﺩﻳﮕﺮ ﺍﺯ ﻭﻱ ﺑﺮﻧﻤﻲ ﺁﻳﺪ ﻭ ﺍﻧﺘﺸﺎﺭ ﺁﻥ‬
‫ﺭﺍ ﺑﻪ ﻫﻤﺎﻥ ﺻﻮﺭﺗﻲ ﻛﻪ ﻫﺴﺖ ﻧﻴﺰ ﺭﻭﺍ ﻧﻤﻲ ﺩﺍﻧﺪ ﻭ ﺍﻣﻴﺪﻭﺍﺭ ﺍﺳﺖ ﻛﻪ ﺭﻭﺯﻱ ﻳﻜﻲ ﺍﺯ ﻫﻤﻜﺎﺭﺍﻥ ﻭ ﺩﻭﺳﺘﺎﻥ ﺟﻮﺍﻥ ﻭﻱ ﺍﻳﻦ‬
‫ﻛﺎﺭ ﺭﺍ ﺑﻪ ﻧﺤﻮ ﺷﺎﻳﺴﺘﻪ ﺍﻱ ﺑﻪ ﺳﺮﺍﻧﺠﺎﻡ ﺑﺮﺳﺎﻧﺪ‪[2] .‬‬

‫ﺩﺳﺖ ﻧﻮﻳﺲ ﺳﺎﻟﺨﻮﺭﺩﻩ ﻱ ﮔﺰﺍﺭﺵ “ﻭﻧﺪﻳﺪﺍﺩ” ﺗﺎ ﻭﺍﭘﺴﻴﻦ ﺭﻭﺯﻫﺎﻱ ﺯﻧﺪﮔﻲ ﺍﺳﺘﺎﺩ‪ ،‬ﺭﻭﻱ ﻣﻴﺰ ﻛﺎﺭ ﺍﻭ ﺑﻮﺩ؛ ﺍﻣﺎ ﻣﺘﺎﺳﻔﺎﻧﻪ ﭘﺲ‬
‫ﺍﺯ ﺩﺭﮔﺬﺷﺖ ﻭﻱ‪ ،‬ﺩﻗﺖ ﻛﺎﻓﻲ ﺩﺭ ﺣﻔﻆ ﻣﻴﺮﺍﺙ ﭘﮋﻭﻫﺸﻲ ﺍﻭ ﺑﻪ ﻋﻤﻞ ﻧﻴﺎﻣﺪ ﻭ ﺁﻥ ﺩﺳﺖ ﻧﻮﻳﺲ ﻧﻴﺰ ﺩﺭ ﻣﻴﺎﻥ ﻛﺎﻏﺬﻫﺎ ﻭ‬
‫ﻳﺎﺩﺩﺍﺷﺖ ﻫﺎﻱ ﺩﻳﮕﺮ ﻭﻱ ﭘﺮﺍﻛﻨﺪﻩ ﺷﺪ ﻭ ﺩﺭ ﻧﻘﻞ ﻭ ﺍﻧﺘﻘﺎﻝ ﻫﺎﻱ ﺧﺎﻧﻮﺍﺩﮔﻲ ﺍﺯ ﻣﻴﺎﻥ ﺭﻓﺖ ﻭ ﺑﺪﻳﻦ ﺳﺎﻥ‪ ،‬ﻛﺎﺭ ﺍﻧﺘﺸﺎﺭ‬
‫ﮔﺰﺍﺭﺵ ﻓﺎﺭﺳﻲ “ﻭﻧﺪﻳﺪﺍﺩ” ﭘﻮﺭﺩﺍﻭﻭﺩ ﺑﻪ ﻛﻠﻲ ﻣﻨﺘﻔﻲ ﺷﺪ‪[3] .‬‬

‫ﻧﮕﺎﺭﻧﺪﻩ ﻱ ﺍﻳﻦ ﮔﻔﺘﺎﺭ ﻛﻪ ﺩﺭ ﺩﻭ ﺩﻫﻪ ﻱ ﺍﺧﻴﺮ‪ ،‬ﺩﺳﺖ ﺍﻧﺪﺭﻛﺎﺭ ﮔﺰﺍﺭﺵ ﺳﺮﺗﺎﺳﺮﻱ ﻫﻤﻪ ﻱ ﻧﻮﺷﺘﺎﺭﻫﺎﻱ ﺍﻭﺳﺘﺎﻳﻲ ﺑﻮﺩﻩ‪ ،‬ﺑﺮ‬
‫ﺍﻳﻦ ﺑﺎﻭﺭ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻳﻚ ﭘﮋﻭﻫﺶ ﺍﻭﺳﺘﺎﺷﻨﺎﺧﺘﻲ ﺟﺎﻣﻊ‪ ،‬ﺍﻳﻦ ﺑﺨﺶ ﺍﺯ ﻧﺎﻣﻪ ﻱ ﻛﻬﻦ ﺭﺍ ‪ -‬ﺑﻪ ﻫﺮ ﻛﺪﺍﻡ ﺍﺯ ﺷﺎﺧﻪ ﻫﺎﻱ ﺩﻳﻦ‬
‫ﺯﺭﺗﺸﺘﻲ ﻛﻪ ﻣﻨﺴﻮﺏ ﺷﻤﺮﺩﻩ ﺷﻮﺩ ﻭ ﻧﺴﺒﺖ ﺳﺎﺯﮔﺎﺭﻱ ﻳﺎ ﻧﺎﺳﺎﺯﮔﺎﺭﻱ ﻣﻀﻤﻮﻥ ﻭ ﻣﺤﺘﻮﺍﻱ ﺁﻥ ﺑﺎ ﺩﻳﮕﺮ ﺑﺨﺶ ﻫﺎﻱ ﺍﻭﺳﺘﺎ‪،‬‬
‫ﺑﻪ ﻫﺮ ﺍﻧﺪﺍﺯﻩ ﻛﻪ ﺑﺎﺷﺪ ‪ -‬ﻧﻤﻲ ﺗﻮﺍﻥ ﻭ ﻧﺒﺎﻳﺪ ﻧﺎﺩﻳﺪﻩ ﺍﻧﮕﺎﺷﺖ‪ .‬ﺍﺯ ﺍﻳﻦ ﺭﻭ ﺗﺮﺟﻤﻪ ﻱ ﺍﻳﻦ ﺑﺨﺶ ﺭﺍ ﻧﻴﺰ ﺩﺭ ﻛﻨﺎﺭ ﺩﻳﮕﺮ ﺑﺨﺶﻫﺎ‬
‫ﺑﺮﻋﻬﺪﻩ ﮔﺮﻓﺖ ﻭ ﺍﻳﻨﻚ ﮔﺰﺍﺭﺵ ﻛﺎﻣﻞ ﻫﻤﻪ ﻱ ﻓﺮﮔﺮﺩﻫﺎﻱ ﺑﻴﺴﺖ ﻭ ﺩﻭﮔﺎﻧﻪ ﻱ ﺁﻥ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﻣﺠﻤﻮﻋﻪ ﻋﺮﺿﻪ ﻣﻲ ﺩﺍﺭﺩ ﺗﺎ‬
‫ﺧﻮﺍﻧﻨﺪﻩ ﻭ ﭘﮋﻭﻫﻨﺪﻩ ﻱ ﻣﻴﺮﺍﺙ ﻓﺮﻫﻨﮕﻲ ﻭ ﻓﻜﺮﻱ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺑﺎﺳﺘﺎﻥ‪ ،‬ﻓﺮﺻﺖ ﻣﻄﺎﻟﻌﻪ ﻭ ﺑﺮﺭﺳﻲ ﻫﻤﻪ ﻱ ﺑﺨﺶ ﻫﺎ ﺭﺍ ﺩﺭ ﻛﻨﺎﺭ‬
‫ﻫﻢ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪.‬‬

‫ﻧﺎﻡ ﺍﻳﻦ ﺑﺨﺶ ﺍﺯ ﻧﺎﻣﻪ ﻱ ﻛﻬﻦ ﺩﻳﻨﻲ ﺍﻳﺮﺍﻧﻴﺎﻥ‪ ،‬ﻳﻌﻨﻲ “ﻭﻧﺪﻳﺪﺍﺩ”‪ ،‬ﺻﻮﺭﺕ ﺗﺤﺮﻳﻒ ﺷﺪﻩ ﻭ ﻏﻠﻂ ﻣﺸﻬﻮﺭﻱ ﺍﺳﺖ ﺍﺯ ﺷﻜﻞ‬
‫ﺍﺻﻠﻲ ﺍﻭﺳﺘﺎﻳﻲ ﺁﻥ “ﻭﻱ ﺩﺋﻮﺩﺍﺕ”‪ .‬ﺍﻳﻦ ﻧﺎﻡ ﺗﺮﻛﻴﺒﻲ‪ ،‬ﺳﻪ ﺟﺰء ﺩﺍﺭﺩ ‪ :‬ﺟﺰء ﻧﺨﺴﺖ ﺁﻥ “ﻭﻱ” ﭘﻴﺸﻮﻧﺪﻱ ﺍﺳﺖ ﻛﻪ ﺑﺮ ﺳﺮ‬
‫ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻧﺎﻡ ﻫﺎ ﻳﺎ ﺭﻳﺸﻪ ﻱ ﻓﻌﻞ ﻫﺎﻱ ﺍﻭﺳﺘﺎﻳﻲ ﺁﻣﺪﻩ ﻭ ﻣﻌﻨﻲ ﺩﻭﺭﻱ ﻭ ﺟﺪﺍﻳﻲ ﺑﺪﺍﻥ ﻫﺎ ﻣﻲ ﺩﻫﺪ ﻭ ﺩﺭ ﻓﺎﺭﺳﻲ ﺑﻪ‬
‫ﺻﻮﺭﺕ “ﮔـُ ‪ ”-‬ﺩﺭ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻭﺍژﻩ ﻫﺎ‪ ،‬ﺍﺯ ﺟﻤﻠﻪ ﺩﺭ “ﮔﺮﻳﺨﺘﻦ” ﻭ “ﮔﺴﺴﺘﻦ” ﺑﺎﻗﻲ ﻣﺎﻧﺪﻩ ﺍﺳﺖ‪ .‬ﺟﺰء ﺩﻭﻡ ﺁﻥ “ﺩ‪‬ﺋﻮ‪ ”‬ﻫﻤﺎﻥ‬
‫ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻓﺎﺭﺳﻲ ﺑﻪ ﺻﻮﺭﺕ “ﺩﻳﻮ” ﺑﻪ ﺗﻨﻬﺎﻳﻲ ﻭ ﺩﺭ ﺗﺮﻛﻴﺐ ﻫﺎﻳﻲ ﭼﻨﺪ‪ ،‬ﺩﻳﺪﻩ ﻣﻲ ﺷﻮﺩ‪ [4].‬ﺟﺰء ﺳﻮﻡ ﺁﻥ “ﺩﺍﺕ‪ ”‬ﺑﻪ‬

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‫ﻣﻌﻨﻲ “ﺳﺎﻣﺎﻥ” ﻭ “ﻧﻈﻢ” ﻭ “ﻗﺎﻧﻮﻥ” ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻓﺎﺭﺳﻲ “ﺩﺍﺩ” ﻭ ﺗﺮﻛﻴﺐ ﻫﺎﻱ ﺁﻥ ﺭﺍ ﺍﺯ ﻫﻤﻴﻦ ﺭﻳﺸﻪ ﺩﺍﺭﻳﻢ‪“ .‬ﻭﻱ ﺩﺋﻮﺩﺍﺕ”‬
‫ﺑﺮ ﺭﻭﻱ ﻫﻢ ﺑﻪ ﻣﻌﻨﻲ “ﺩﺍﺩ ﺩﻭﺭﺩﺍﺭﻧﺪﻩ ﻱ ﺩﻳﻮ” ﻳﺎ ﺑﻪ ﺗﻌﺒﻴﺮ ﮔﺴﺘﺮﺩﻩ ﺗﺮ‪“ ،‬ﺩﺍﺩ ﺩﻳﻮﺳﺘﻴﺰ” ﺍﺳﺖ‪.‬‬

‫ﺑﻨﺎﺑﺮ ﻧﻮﺷﺘﻪ ﻫﺎﻱ ﺩﻳﻨﻲ ﺯﺭﺗﺸﺘﻴﺎﻥ‪ ،‬ﺍﻳﻦ ﺑﺨﺶ ﺍﺯ ﺍﻭﺳﺘﺎﻱ ﻧﻮ‪ ،‬ﻧﻮﺯﺩﻫﻤﻴﻦ “ﻧَﺴﻚ”)ﺩﻓﺘﺮ( ﺍﺯ ﻧﺴﻚ ﻫﺎﻱ ﺑﻴﺴﺖ ﻭ ﻳﻚ‬
‫ﮔﺎﻧﻪ ﻱ ﺍﻭﺳﺘﺎﻱ ﺭﻭﺯﮔﺎﺭ ﺳﺎﺳﺎﻧﻴﺎﻥ ﺑﻮﺩﻩ ﻭ ﺑﻪ ﺷﺶ ﻧﺴﻚ ﮔﻢ ﺷﺪﻩ ﻱ ﺩﻳﮕﺮ‪“ ،‬ﻧﺴﻚ ﻫﺎﻱ ﺩﺍﺗﻴﻚ” ﺭﺍ ﺗﺸﻜﻴﻞ ﻣﻲ ﺩﺍﺩﻩ‬
‫ﻛﻪ ﻣﻮﺿﻮﻉ ﺁﻥ ﻫﺎ “ﺩﺍﻧﺶ ﻭ ﺩﺍﺩ ﻭ ﻛﺎﺭ ﺟﻬﺎﻧﻲ” ﺑﻮﺩ ﻭ ‪ -‬ﮔﺬﺷﺘﻪ ﺍﺯ ﮔﺎﻫﺎﻥ ‪ -‬ﺗﻨﻬﺎ ﻧﺴﻜﻲ ﺍﺯ ﺍﻭﺳﺘﺎﺳﺖ ﻛﻪ ﺑﻪ ﻫﻤﺎﻥ‬
‫ﺻﻮﺭﺕ ﻛﻬﻦ ﺑﺮ ﺟﺎ ﻣﺎﻧﺪﻩ ﺍﺳﺖ‪.‬‬

‫“ﻛﺮﻳﺴﺘﻦ ﺳﻦ” ﺗﺎﺭﻳﺦ ﻧﮕﺎﺭﺵ ﻭ ﺗﺪﻭﻳﻦ “ﻭﻧﺪﻳﺪﺍﺩ” ﺭﺍ ﺩﻭﺭﻩ ﻱ ﺍﺷﻜﺎﻧﻴﺎﻥ ﻣﻲ ﺩﺍﻧﺪ‪ [5].‬ﻫﺮ ﭼﻨﺪ ﻫﻤﻪ ﻱ ﺍﻭﺳﺘﺎﺷﻨﺎﺳﺎﻥ‬
‫ﺑﺎ ﺍﻳﻦ ﻧﻈﺮ ﻫﻤﺪﺍﺳﺘﺎﻥ ﻧﻴﺴﺘﻨﺪ؛ ﺍﻣﺎ ﺑﻴﺸﺘﺮ ﭘﮋﻭﻫﺸﮕﺮﺍﻥ ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺳﺒﻚ ﻭ ﺷﻴﻮﻩ ﻱ ﻧﮕﺎﺭﺵ ﺍﻳﻦ ﺑﺨﺶ ﻛﻪ ﺩﺭ ﺳﻨﺠﺶ‬
‫ﺑﺎ “ﻳﺸﺖ ﻫﺎ” ﺑﺮﺧﻲ ﻧﺎﺩﺭﺳﺘﻲ ﻫﺎﻱ ﺩﺳﺘﻮﺭﻱ ﺩﺍﺭﺩ ﻭ ﺩﺭ ﭘﺎﺭﻩ ﺍﻱ ﺍﺯ ﻣﻮﺭﺩﻫﺎ ﺗﻘﻠﻴﺪﻱ ﺍﺳﺖ ﺍﺯ ﺑﺨﺶ ﻫﺎﻱ ﻛﻬﻦ ﺗﺮ ﺍﻭﺳﺘﺎ ﻭ‬
‫ﺑﺎ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻦ ﭼﮕﻮﻧﮕﻲ ﻣﺤﺘﻮﺍﻱ ﺁﻥ‪ ،‬ﺗﺎﺭﻳﺦ ﻧﮕﺎﺭﺵ ﻭ ﺗﺪﻭﻳﻦ ﺁﻥ ﺭﺍ ﺑﺴﻴﺎﺭ ﺟﺪﻳﺪﺗﺮ ﺍﺯ ﺭﻭﺯﮔﺎﺭ ﺍﻧﺸﺎء ﺩﻳﮕﺮ ﺑﺨﺶﻫﺎﻱ‬
‫ﺍﻭﺳﺘﺎ ﺩﺍﻧﺴﺘﻪ ﻭ ﺁﻥ ﺭﺍ ﻣﻨﺴﻮﺏ ﺑﻪ ﺷﺎﺧﻪ ﻱ ﺑﺎﺧﺘﺮﻱ ﺩﻳﻦ ﻣﺰﺩﺍﭘﺮﺳﺘﻲ ﻭ ﭼﻜﻴﺪﻩ ﻱ ﺑﺎﻭﺭﻫﺎ ﻭ ﺑﺮﺩﺍﺷﺖ ﻫﺎﻱ ﻣﻐﺎﻥ ﻣﺎﺩﻱ‬
‫ﺷﻤﺮﺩﻩ ﺍﻧﺪ‪ .‬ﺩﺭ ﻫﺮ ﺣﺎﻝ ﻫﻴﭻ ﻳﻚ ﺍﺯ ﺍﻭﺳﺘﺎﺷﻨﺎﺳﺎﻥ‪ ،‬ﺩﺭ ﭘﻴﻮﻧﺪ “ﻭﻧﺪﻳﺪﺍﺩ” ﺑﺎ ﻣﺠﻤﻮﻋﻪ ﻱ ﭘﻴﻜﺮﻩ ﻱ ﺍﻭﺳﺘﺎ ﺗﺮﺩﻳﺪﻱ ﺭﻭﺍ‬
‫ﻧﺪﺍﺷﺘﻪ ﺍﺳﺖ‪.‬‬

‫ﺑﺮﺧﻲ ﺍﺯ ﭘﮋﻭﻫﻨﺪﮔﺎﻥ‪“ ،‬ﻭﻧﺪﻳﺪﺍﺩ” ﺭﺍ ﺑﺮﺁﻳﻨﺪ ﻧﻔﻮﺫ ﮔﺴﺘﺮﺩﻩ ﻱ ﻣﻐﺎﻥ ﻣﺎﺩﻱ ﺩﺭ ﺩﺭﺑﺎﺭ “ﺧﺸﻴﺎﺭﺷﺎ” ﻭ ﻫﻤﺎﻫﻨﮕﻲ ﺁﻥ ﺩﺭﺑﺎﺭ ﺑﺎ‬
‫ﺭﻭﺣﺎﻧﻴﺖ ﺯﺭﺗﺸﺘﻲ ﻣﻲ ﺩﺍﻧﻨﺪ‪.‬‬

‫ﺩﻭ ﻓﺮﮔﺮﺩ ﻧﺨﺴﺘﻴﻦ ﻭ ﭼﻬﺎﺭ ﻓﺮﮔﺮﺩ ﻭﺍﭘﺴﻴﻦ “ﻭﻧﺪﻳﺪﺍﺩ”‪ ،‬ﺳﺒﻚ ﻧﮕﺎﺭﺵ ﻭ ﻣﺤﺘﻮﺍﻳﻲ ﻣﺘﻔﺎﻭﺕ ﺑﺎ ﺩﻳﮕﺮ ﻓﺮﮔﺮﺩﻫﺎ ﺩﺍﺭﺩ ﻭ‬
‫ﺍﺣﺘﻤﺎﻻ ﺑﺎﺯﻣﺎﻧﺪﻩ ﺍﻱ ﺍﺳﺖ ﺍﺯ ﺍﺳﺎﻃﻴﺮ ﻛﻬﻦ ﺁﺭﻳﺎﻳﻲ ﻛﻪ ﻧﻤﻲ ﺩﺍﻧﻴﻢ ﺑﻪ ﭼﻪ ﻋﻠﺖ ﺑﺎ ﻓﺮﮔﺮﺩﻫﺎﻱ ﺳﻮﻡ ﺗﺎ ﻫﻴﺠﺪﻫﻢ ﻫﻤﺮﺍﻩ ﻭ‬
‫ﺩﺭ ﻳﻚ ﻣﺠﻤﻮﻋﻪ ﺁﻣﺪﻩ ﺍﺳﺖ‪ [6].‬ﺩﺭ ﻓﺮﮔﺮﺩ ﻧﺨﺴﺖ‪ ،‬ﺳﺨﻦ ﺍﺯ ﺷﺎﻧﺰﺩﻩ ﺳﺮﺯﻣﻴﻨﻲ ﻣﻲ ﺭﻭﺩ ﻛﻪ “ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ” ﺁﻥ ﻫﺎ ﺭﺍ‬
‫ﺁﻓﺮﻳﺪ ﻭ ﺁﺳﻴﺐ ﻫﺎﻳﻲ ﻛﻪ “ﺍﻫﺮﻳﻤﻦ” ﺑﺎ ﭘﺘﻴﺎﺭﻩ ﺁﻓﺮﻳﻨﻲ ﻫﺎﻱ ﺧﻮﺩ‪ ،‬ﺑﺮ ﻫﺮ ﻳﻚ ﺍﺯ ﺍﻳﻦ ﺳﺮﺯﻣﻴﻦ ﻫﺎ ﻭﺍﺭﺩ ﺁﻭﺭﺩ‪ .‬ﻣﻲ ﺗﻮﺍﻥ ﺍﻳﻦ‬
‫ﻓﺮﮔﺮﺩ ﺭﺍ ﻛﻬﻦ ﺗﺮﻳﻦ ﻧﻮﺷﺘﻪ ﻱ ﺍﻳﺮﺍﻧﻲ ﺩﺍﻧﺴﺖ ﻛﻪ ﮔﺰﺍﺭﺷﻲ ﺟﻐﺮﺍﻓﻴﺎﻳﻲ ﺍﺯ ﺟﻬﺎﻥ ﻛﻬﻦ ‪ -‬ﻫﺮ ﭼﻨﺪ ﺑﻪ ﺷﻜﻠﻲ ﺍﺳﺎﻃﻴﺮﻱ ‪-‬‬
‫ﺑﻪ ﺩﺳﺖ ﻣﻲ ﺩﻫﺪ‪.‬‬

‫ﻓﺮﮔﺮﺩ ﺩﻭﻡ )ﺩﺍﺳﺘﺎﻥ ﺟﻢ( ﻣﻨﻈﻮﻣﻪ ﺍﻱ ﺍﺳﺖ ﺗﻤﺎﻡ ﻋﻴﺎﺭ ﺍﺯ ﻳﻜﻲ ﺍﺯ ﺩﻳﺮﻳﻨﻪ ﺗﺮﻳﻦ ﺍﺳﻄﻮﺭﻩ ﻫﺎﻱ ﺁﺭﻳﺎﻳﻲ ﻛﻪ ﻧﻪ ﺗﻨﻬﺎ‬
‫ﺭﻳﺸﻪﻫﺎﻱ ﺑﺴﻴﺎﺭ ﻛﻬﻦ ﺁﻥ ﺭﺍ ﺩﺭ ﺍﺳﺎﻃﻴﺮ ﺑﺎﺳﺘﺎﻧﻲ ﻫﻨﺪ ﻭ ﺍﻳﺮﺍﻧﻲ ﻭ ﺩﺭ ﺳﺮﻭﺩﻫﺎﻱ “ﻭﺩﺍﻫﺎ” ﻭ ﺣﻤﺎﺳﻪ ﻱ “ﻣﻬﺎﺑﻬﺎﺭﺗﻪ”‬
‫ﻣﻲﻳﺎﺑﻴﻢ‪ ،‬ﺑﻠﻜﻪ ﺑﺎﺯﺗﺎﺏ ﻫﺎ ﻭ ﺗﺎﺛﻴﺮﮔﺬﺍﺭﻱ ﻫﺎﻱ ﺑﻌﺪﻱ ﺁﻥ ﺭﺍ ﺩﺭ ﺍﺳﻄﻮﺭﻩ ﻫﺎ ﻭ ﺍﻓﺴﺎﻧﻪ ﻫﺎﻱ ﺍﻗﻮﺍﻡ ﺳﺎﻣﻲ ﻭ ﺍﻗﻮﺍﻡ ﻛﻬﻦ‬
‫ﺳﺎﻛﻦ ﺳﺮﺯﻣﻴﻦ ﻫﺎﻱ ﻣﻴﺎﻥ ﺭﻭﺩﺍﻥ ﻧﻴﺰ ﻣﻲ ﺑﻴﻨﻴﻢ‪.‬‬

‫ﻓﺮﮔﺮﺩ ﻧﻮﺯﺩﻫﻢ‪ ،‬ﮔﺰﺍﺭﺵ ﻭ ﺑﻴﺎﻥ ﺍﺳﻄﻮﺭﻩ ﺍﻱ ﺍﺳﺖ ﻛﻬﻦ ﻛﻪ ﺩﺭ ﺁﻥ‪“ ،‬ﺯﺭﺗﺸﺖ” ﻭ “ﺍﻫﺮﻳﻤﻦ” ﺩﺭ ﺗﻘﺎﺑﻞ ﺑﺎ ﻳﻜﺪﻳﮕﺮ ﻗﺮﺍﺭ ﻣﻲ‬
‫ﮔﻴﺮﻧﺪ ﻭ ﻫﺮﭼﻨﺪ ﺑﻪ ﻧﻈﺮ ﻧﻤﻲ ﺭﺳﺪ ﻛﻪ ﺩﺭ ﺭﻭﺯﮔﺎﺭ ﺯﺭﺗﺸﺖ ﻳﺎ ﺩﻭﺭﻩ ﻫﺎﻱ ﻧﺰﺩﻳﻚ ﺑﺪﻭ ﺑﻪ ﻧﮕﺎﺭﺵ ﺩﺭﺁﻣﺪﻩ ﺑﺎﺷﺪ‪ ،‬ﻧﺸﺎﻧﻪﻫﺎﻱ‬
‫ﺁﺷﻜﺎﺭﻱ ﺍﺯ ﺍﺩﺑﻴﺎﺕ “ﮔﺎﻫﺎﻧﻲ” ﻭ ﺳﺮﻭﺩﻫﺎﻱ ﺍﺳﺎﻃﻴﺮﻱ ‪ -‬ﺣﻤﺎﺳﻲ “ﻳﺸﺖ ﻫﺎ” ﻭ ﺣﺘﻲ ﺍﺯ ﺁﻥ ﺑﺮﺗﺮ‪ ،‬ﺍﺳﺎﻃﻴﺮ ﻫﻨﺪ ﻭ ﺍﻳﺮﺍﻧﻲ‬
‫ﺩﺭ ﺁﻥ ﺑﻪ ﭼﺸﻢ ﻣﻲ ﺧﻮﺭﺩ‪.‬‬

‫ﺑﺮگ ‪3‬‬
‫‪WWW.TARIKHFA.COM‬‬ ‫ﻭﻧﺪﻳﺪﺍﺩ‬

‫“ﺩﺍﺭﻣﺴﺘﺘﺮ” ﻣﻀﻤﻮﻥ ﺍﻳﻦ ﻓﺮﮔﺮﺩ ﺭﺍ ﺑﺎ ﺭﻭﻳﺎﺭﻭﻳﻲ “ﺍﺩﻳﭙﻮﺱ” ﻭ “ﺍﺑﻮﺍﻟﻬﻮﻝ” ﻣﻲ ﺳﻨﺠﺪ‪ [7].‬ﻓﺮﮔﺮﺩ ﺑﻴﺴﺘﻢ‪ ،‬ﭼﻬﺮﻩ ﻱ‬
‫ﺍﺳﺎﻃﻴﺮﻱ “ﺛﺮﻳﺖ‪ ”‬ﻧﺨﺴﺘﻴﻦ ﭘﺰﺷﻚ ﺟﻬﺎﻥ ﻭ ﭼﮕﻮﻧﮕﻲ ﺑﺮﺧﻮﺭﺩ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺑﺎ ﺩﺍﻧﺶ ﭘﺰﺷﻜﻲ ﻭ ﺩﺭﻣﺎﻥ ﺑﻴﻤﺎﺭﻱ ﻫﺎﻱ‬
‫ﮔﻮﻧﺎﮔﻮﻥ ﺭﺍ ﺑﻪ ﻣﺎ ﻣﻲ ﺷﻨﺎﺳﺎﻧﺪ‪ .‬ﺩﺭ ﻓﺮﮔﺮﺩ ﺑﻴﺴﺖ ﻭ ﻳﻜﻢ‪ ،‬ﺳﺨﻦ ﺍﺯ “ﮔﺎﻭﭘﺎﻙ” ﻳﺎ “ﮔﺎﻭ ﻧﺨﺴﺘﻴﻦ” ﺩﺭ ﻣﻴﺎﻥ ﺍﺳﺖ ﻛﻪ ﻧﻤﻮﻧﻪ‬
‫ﻱ ﻧﻮﻋﻲ ﺳﺘﻮﺭﺍﻥ ﺑﻪ ﺷﻤﺎﺭ ﻣﻲ ﺁﻳﺪ ﻭ ﺑﺎﺯ ﻫﻢ ﺩﻭﺭﻧﻤﺎﻳﻲ ﺍﺳﺎﻃﻴﺮﻱ ﺍﺯ ﻛﻮﺷﺶ ﻫﺎﻱ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺑﺮﺍﻱ ﺩﺳﺖ ﻳﺎﺑﻲ ﺑﺮ ﻣﺤﻴﻂ‬
‫ﺯﻳﺴﺘﻲ ﭘﺎﻙ ﻭ ﺑﻲ ﺁﻻﻳﺶ ﻭ ﺑﺪﻭﺭ ﺍﺯ ﮔﺰﻧﺪﻫﺎ ﻭ ﻧﺎﺧﻮﺷﻲ ﻫﺎ ﺭﺍ ﺩﺭ ﺑﺮﺍﺑﺮ ﭼﺸﻢ ﻣﺎ ﻣﻲ ﮔﺬﺍﺭﺩ ﻭ ﺳﺮﺍﻧﺠﺎﻡ ﻓﺮﮔﺮﺩ ﺑﻴﺴﺖ ﻭ‬
‫ﺩﻭﻡ ‪ -‬ﻫﺮ ﭼﻨﺪ ﻧﺎﺗﻤﺎﻡ ﻣﻲ ﻧﻤﺎﻳﺪ ‪ -‬ﺑﻪ ﮔﻮﻧﻪ ﺍﻱ ﺩﻧﺒﺎﻟﻪ ﻱ ﺩﻭ ﻓﺮﮔﺮﺩ ﭘﻴﺶ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﻭ ﻣﺤﺘﻮﺍﻱ ﺁﻥ ﺭﺍ ﺳﺨﻦ ﺍﺯ ﻧﻮﻋﻲ‬
‫ﺩﻳﮕﺮ ﺍﺯ ﺩﺭﻣﺎﻥ ﻭ ﺗﻼﺵ ﺑﺮﺍﻱ ﺩﻭﺭ ﺭﺍﻧﺪﻥ ﺑﻴﻤﺎﺭﻱ ﻭ ﻣﺮگ ﺗﺸﻜﻴﻞ ﻣﻲ ﺩﻫﺪ ﻛﻪ ﻣﻲ ﺗﻮﺍﻥ ﺁﻥ ﺭﺍ “ﻣﻨﺜﺮﻩ ﺩﺭﻣﺎﻧﻲ “]‪) [8‬ﻭ‬
‫ﺑﻪ ﺗﻌﺒﻴﺮ ﺍﻣﺮﻭﺯﻱ “ﮔﻔﺘﺎﺭ ﺩﺭﻣﺎﻧﻲ” ﻳﺎ “ﺭﻭﺍﻥ ﺩﺭﻣﺎﻧﻲ”( ﻧﺎﻣﻴﺪ‪.‬‬

‫ﺩﺭ ﻓﺮﮔﺮﺩﻫﺎﻱ ﺳﻮﻡ ﺗﺎ ﻫﻴﺠﺪﻫﻢ ﺑﺎ ﻣﺠﻤﻮﻋﻪ ﻱ ﻣﺪﻭﻥ ﻭ ﻣﻨﻈﻢ ﻭ ﻣﺸﺮﻭﺣﻲ ﺍﺯ ﻗﺎﻧﻮﻥ ﻧﮕﺎﺭﻱ ﻫﺎ ﻭ ﺩﺍﺩﮔﺬﺍﺭﻱ ﻫﺎﻱ‬
‫ﺍﻳﺮﺍﻧﻴﺎﻥ ﻛﻬﻦ ﺩﺭ ﻣﻮﺭﺩ ﺣﻘﻮﻕ ﻓﺮﺩﻱ ﻭ ﺍﺟﺘﻤﺎﻋﻲ ﺍﻧﺴﺎﻥ ﻭ ﻣﻨﺎﺳﺒﺎﺕ ﮔﻮﻧﺎﮔﻮﻥ ﻣﻴﺎﻥ ﺍﻓﺮﺍﺩ ﻭ ﺣﺘﻲ ﺭﻋﺎﻳﺖ ﺣﻘﻮﻗﻲ ﻭﻳﮋﻩ‬
‫ﺑﺮﺍﻱ ﺟﺎﻧﻮﺭﺍﻥ ﺍﻫﻠﻲ ﻭ ﻧﻴﺰ ﺁﺩﺍﺏ ﻭ ﺁﻳﻴﻦ ﻫﺎﻱ ﭘﺎﻻﻳﺶ ﺗﻦ ﻭ ﺭﻭﺍﻥ ﻭ ﺩﻭﺭﻱ ﺍﺯ ﺁﻟﻮﺩﮔﻲ ﻭ ﮔﻨﺪ ﻭ ﻻﺷﻪ ﻭ ﻣﺮﺩﺍﺭ )ﻧﺴﻮ( ﻭ‬
‫ﺗﻌﻴﻴﻦ ﺩﺳﺘﻤﺰﺩ ﭘﺰﺷﻜﺎﻥ ﻭ ﭘﺎﻙ ﻛﻨﻨﺪﮔﺎﻥ ﻭ ﻣﺴﺎﺋﻞ ﺩﻳﮕﺮﻱ ﺍﺯ ﺍﻳﻦ ﺩﺳﺖ ﺑﺮﻣﻲ ﺧﻮﺭﻳﻢ ﻛﻪ ﻫﺮ ﻓﺼﻞ ﺁﻥ‪ ،‬ﺳﺰﺍﻭﺍﺭ‬
‫ﭘﮋﻭﻫﺸﻲ ژﺭﻑ ﺍﺳﺖ ﻭ ﺩﺭ ﺯﻣﻴﻨﻪ ﻱ ﻣﺒﺎﺣﺚ ﺟﺎﻣﻌﻪ ﺷﻨﺎﺧﺘﻲ ﺍﻳﺮﺍﻥ ﺳﻨﺪﻱ ﺍﺭﺯﻧﺪﻩ ﺑﻪ ﺷﻤﺎﺭ ﻣﻲ ﺁﻳﺪ‪.‬‬

‫ﺑﻴﺸﺘﺮﻳﻦ ﺑﺨﺶ ﻣﺒﺎﺣﺚ ﺣﻘﻮﻗﻲ ﻭ ﻓﻘﻬﻲ “ﻭﻧﺪﻳﺪﺍﺩ”)ﻳﻌﻨﻲ ﺍﺻﻮﻝ ﻗﺎﻧﻮﻥ ﺟﺰﺍ ﻭ ﻓﺮﻣﺎﻥ ﻫﺎﻱ ﺗﻄﻬﻴﺮ( ﺭﺍ ﺩﺭ ﻛﺘﺎﺏ ﻫﺎﻱ‬
‫ﭘﻬﻠﻮﻱ ﻣﺎﻧﻨﺪ ﺩﻳﻨﻜﺮﺩ‪ ،‬ﺑﻨﺪﻫﺸﻦ‪ ،‬ﮔﺰﻳﺪﻩ ﻫﺎﻱ ﺯﺍﺩ ﺳﭙﺮﻡ‪ ،‬ﺍﺭﺩﺍﻭﻳﺮﺍﻑ ﻧﺎﻣﻪ‪ ،‬ﺷﺎﻳﺴﺖ ‪ -‬ﻧﺸﺎﻳﺴﺖ ﻭ ﻛﺘﺎﺏ ﻫﺎﻱ ﺭﻭﺍﻳﺎﻥ ﻧﻴﺰ‬
‫ﺑﻪ ﻫﻤﺎﻥ ﺻﻮﺭﺕ ﻳﺎ ﺑﺎ ﺍﻧﺪﻙ ﺩﮔﺮﮔﻮﻧﻲ ﻣﻲ ﺑﻴﻨﻴﻢ ﻭ ﺍﺯ ﺍﻳﻦ ﻟﺤﺎﻅ‪ ،‬ﻣﻄﺎﻟﻌﻪ ﻱ ﻛﺎﻣﻞ ﺍﻳﻦ ﺑﺨﺶ ﺍﺯ ﺍﻭﺳﺘﺎ ﺩﺭ ﺿﻤﻦ ﻓﺮﺻﺖ‬
‫ﻣﻨﺎﺳﺒﻲ ﺍﺳﺖ ﺑﺮﺍﻱ ﺳﻨﺠﺶ ﻣﺤﺘﻮﺍﻱ ﺁﻥ ﺑﺎ ﺍﺩﺑﻴﺎﺕ ﺩﻳﻨﻲ ﭘﺎﺭﺳﻲ ﻣﻴﺎﻧﻪ‪.‬‬

‫ﺩﻗﺖ ﻓﺮﻫﻨﮕﻲ ﻭ ﻧﮕﺮﺵ ﺟﺎﻣﻌﻪ ﺷﻨﺎﺧﺘﻲ ﺩﺭ ﻣﺤﺘﻮﺍﻱ “ﻭﻧﺪﻳﺪﺍﺩ”‪ ،‬ﻧﺸﺎﻥ ﻣﻲ ﺩﻫﺪ ﻛﻪ ﺍﻳﻦ ﺑﺨﺶ ﺍﺯ ﻧﺎﻣﻪ ﻱ ﺩﻳﻨﻲ ﻛﻬﻦ‬
‫ﺍﻳﺮﺍﻧﻴﺎﻥ ‪ -‬ﺑﻪ ﺭﻏﻢ ﻇﺎﻫﺮ ﺧﺸﻚ ﻭ ﻗﻬﺮﺁﻣﻴﺰ ﭘﺎﺭﻩ ﻫﺎﻳﻲ ﺍﺯ ﺁﻥ ﻭ ﻧﺎﺧﻮﺷﺎﻳﻨﺪ ﻧﻤﻮﺩﻥ ﺑﺮﺧﻲ ﺍﺯ ﺁﺩﺍﺏ ﻭ ﺭﺳﻮﻡ ﺑﻴﺎﻥ ﺷﺪﻩ ﺩﺭ‬
‫ﺁﻥ ‪ -‬ﮔﻨﺞ ﺷﺎﻳﮕﺎﻧﻲ ﺍﺳﺖ ﺍﺯ ﺭﻳﺸﻪ ﺩﺍﺭﺗﺮﻳﻦ ﻭ ﺑﻨﻴﺎﺩﻱ ﺗﺮﻳﻦ ﺑ‪‬ﻦ ﻣﺎﻳﻪ ﻫﺎﻱ ﺍﺳﺎﻃﻴﺮ ﻭ ﻓﺮﻫﻨﮓ ﺍﻳﺮﺍﻧﻴﺎﻥ‪.‬‬

‫ﺩﺭ ﭘﮋﻭﻫﺶ ﻫﺎﻱ ﺍﻣﺮﻭﺯﻱ ﻣﻲ ﺗﻮﺍﻥ ﺍﺯ ﺍﻳﻦ ﺑﻦ ﻣﺎﻳﻪ ﻫﺎ ﺑﻬﺮﻩ ﮔﺮﻓﺖ ﻭ ﻣﺤﺘﻮﺍﻱ ﺁﻥ ﻫﺎ ﺭﺍ ﺩﺭ ﻋﺮﺻﻪ ﻱ ﺍﺩﺑﻴﺎﺕ‪ ،‬ﺍﺳﻄﻮﺭﻩ‬
‫ﺷﻨﺎﺳﻲ‪ ،‬ﺣﻘﻮﻕ‪ ،‬ﺟﺎﻣﻌﻪ ﺷﻨﺎﺳﻲ‪ ،‬ﻣﺮﺩﻡ ﺷﻨﺎﺳﻲ ﻭ ﻳﺰﺩﺍﻥ ﺷﻨﺎﺧﺖ ﺳﻨﺠﺸﻲ‪ ،‬ﺑﺎ ﺩﺳﺘﺎﻭﺭﺩﻫﺎﻱ ﺩﻳﮕﺮ ﻗﻮﻡ ﻫﺎ ﻭ ﺩﻳﻦ ﻫﺎﻱ‬
‫ﭘﻴﺸﻴﻦ ﻭ ﭘﺴﻴﻦ ﺳﻨﺠﻴﺪ ﻭ ﻣﻮﻗﻌﻴﺖ ﻓﻜﺮﻱ ﻭ ﻓﺮﻫﻨﮕﻲ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺭﺍ ﺩﺭ ﭘﻬﻨﻪ ﻱ ﮔﺴﺘﺮﺩﻩ ﺗﺮﻱ ﺑﺎﺯﺷﻨﺎﺧﺖ‪.‬‬

‫ﺑﺮﺭﺳﻲ ﻭ ﺷﻨﺎﺧﺖ ﺩﺍﺩﮔﺬﺍﺭﻱ ﻫﺎ ﻭ ﻓﺮﻣﺎﻥ ﻫﺎﻱ “ﻭﻧﺪﻳﺪﺍﺩ”‪ ،‬ﺑﺨﺸﻲ ﺍﺯ ﻣﻄﺎﻟﻌﻪ ﻱ ﺳﺮﺗﺎﺳﺮﻱ “ﺍﻭﺳﺘﺎ” ﺍﺳﺖ‪ .‬ﻧﻤﻲ ﺗﻮﺍﻥ‬
‫“ﮔﺎﻫﺎﻥ” ﺷﻮﺭﺍﻧﮕﻴﺰ ﺯﺭﺗﺸﺖ ﺭﺍ ﺧﻮﺍﻧﺪ ﻭ ﺑﺎ ﺁﻥ ﻫﻤﻪ ﻧﻴﺎﻳﺶ ﻭ ﻧﻤﺎﺯ ﻭ ﺍﺳﻄﻮﺭﻩ ﻭ ﺁﻳﻴﻦ ﻭ ﺣﻤﺎﺳﻪ ﺩﺭ “ﻳﺴﻨﻪ” ﻭ “ﻳﺸﺖ”ﻫﺎ ﻭ‬
‫“ﻭﻳﺴﭙﺮﺩ” ﻭ “ﺧﺮﺩﻩ ﺍﻭﺳﺘﺎ” ﺁﺷﻨﺎ ﺷﺪ؛ ﺍﻣﺎ ﺍﺯ ﻣﻄﺎﻟﻌﻪ ﻱ ﺟﺪﻱ ﻭ ﺍﺻﻮﻟﻲ “ﻭﻧﺪﻳﺪﺍﺩ” ﭼﺸﻢ ﭘﻮﺷﻴﺪ ﻭ ﭘﮋﻭﻫﺶ ﺩﺭ ﻛﺎﺭﻛﺮﺩ‬
‫ﺍﻧﺪﻳﺸﻪ ﻭ ﻓﺮﻫﻨﮓ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺩﻭﺭﺍﻥ ﺑﺎﺳﺘﺎﻥ ﺭﺍ ﻛﺎﻣﻞ ﺩﺍﻧﺴﺖ‪ .‬ﺍﻳﻦ ﻫﺎ ﻫﻤﻪ ﺟﻨﺒﻪ ﻫﺎ ﻭ ﻧﻤﻮﺩﻫﺎﻱ ﮔﻮﻧﺎﮔﻮﻥ ﻳﻚ ﭘﺪﻳﺪﺍﺭﻧﺪ‪.‬‬

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‫ﭘﮋﻭﻫﻨﺪﻩ ﻱ ﭘﺎﺭﺱ “ﺭﺳﺘﻢ ﺝ‪.‬ﺝ‪.‬ﻣﺪﻱ” ﺩﺭ ﮔﻔﺘﺎﺭﻱ ﺑﻪ ﻧﺎﻡ “ﺗﺤﻮﻝ ﻗﺎﻧﻮﻥ ﺍﻳﺮﺍﻧﻲ”]‪ [9‬ﺑﻪ ﻣﻌﺮﻓﻲ ﻭ ﺗﺤﻠﻴﻞ “ﻭﻧﺪﻳﺪﺍﺩ”‬
‫ﭘﺮﺩﺍﺧﺘﻪ ﻭ ﻧﻮﺷﺘﻪ ﺍﺳﺖ ‪:‬‬

‫“ﻭﻧﺪﻳﺪﺍﺩ ﻛﻪ ﺍﺯ ﮔﺬﺷﺘﻪ ﻱ ﺑﺎﺳﺘﺎﻧﻲ ﺑﺴﻴﺎﺭ ﺩﻭﺭ ﺑﻪ ﻃﻮﺭ ﻛﺎﻣﻞ ﺑﻪ ﺩﺳﺖ ﻣﺎ ﺭﺳﻴﺪﻩ‪ ،‬ﺗﻨﻬﺎ ﻛﺘﺎﺏ ﺩﻳﻨﻲ ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ ﺍﺳﺖ‬
‫ﻛﻪ ﻣﺤﺘﻮﺍﻱ ﻋﻤﺪﻩ ﻱ ﺁﻥ ﺭﺍ ﻗﺎﻧﻮﻥ ﺟﺰﺍﻳﻲ ﺍﻳﺮﺍﻥ ﺑﺎﺳﺘﺎﻥ ﺗﺸﻜﻴﻞ ﻣﻲ ﺩﻫﺪ‪ .‬ﻭﺟﻮﺩ ﭼﻨﻴﻦ ﻗﺎﻧﻮﻧﻲ ﺩﺭ ﺍﻳﺮﺍﻥ ﻛﻬﻦ‪ ،‬ﻧﺸﺎﻥ‬
‫ﻣﻲ ﺩﻫﺪ ﻛﻪ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺁﻥ ﺭﻭﺯﮔﺎﺭﺍﻥ‪ ،‬ﭼﻨﺪﺍﻥ ﺍﺯ ﻣﻼﻙ ﻭ ﻣﻌﻴﺎﺭ ﺗﻤﺪﻥ ﻋﺼﺮ ﺟﺪﻳﺪ ﺩﻭﺭ ﻧﺒﻮﺩﻩ ﺍﻧﺪ‪. ..‬‬

‫ﮔﻮﻫﺮ ﺩﻳﻦ ﺯﺭﺗﺸﺘﻲ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺟﻬﺎﻥ ﺑﺮﺍﻱ ﺑﺮﺧﻮﺭﺩﺍﺭﻱ ﻫﻤﮕﺎﻥ ﺁﻓﺮﻳﺪﻩ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﻧﻪ ﺑﺮﺍﻱ ﺳﻮﺩﺟﻮﻳﻲ ﺍﻳﻦ ﻳﺎ ﺁﻥ‬
‫ﺷﺨﺺ ﺑﺨﺼﻮﺹ‪. ..‬‬

‫ﭘﮋﻭﻫﺶ ﺩﺭ ﻓﺮﻣﺎﻥ ﻫﺎﻱ ﻭﻧﺪﻳﺪﺍﺩ‪ ،‬ﻧﺸﺎﻥ ﻣﻲ ﺩﻫﺪ ﻛﻪ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺗﺎ ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﺑﻪ ﺁﺯﺍﺩﻱ ﻭ ﺣﻘﻮﻕ ﻓﺮﺩﻱ ﺍﻧﺴﺎﻥ ﺍﺣﺘﺮﺍﻡ ﻣﻲ‬
‫ﮔﺬﺍﺷﺘﻪ ﺍﻧﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﻓﺮﻣﺎﻥ ﻫﺎ ﻣﻲ ﺑﻴﻨﻴﻢ ﻛﻪ ﻭﺍﺭﺩ ﺁﻭﺭﺩﻥ ﻛﻢ ﺗﺮﻳﻦ ﮔﺰﻧﺪﻱ ﺑﻪ ﺗﻦ ﺁﺩﻣﻲ‪ ،‬ﺑﻪ ﺷﺪﺕ ﻧﺎﺭﻭﺍ ﺷﻤﺮﺩﻩ ﺷﺪﻩ‬
‫ﺍﺳﺖ‪...‬‬

‫ﻫﺮﮔﺎﻩ ﺟﺮﻳﺎﻥ ﺗﺎﺭﻳﺦ ﺭﺍ ﺳﻪ ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻪ ﻋﻘﺐ ﺑﺎﺯﮔﺮﺩﺍﻧﻴﻢ‪ ،‬ﺩﺭ ﺗﺮﻛﻴﺐ ﻗﺎﻧﻮﻥ ﻭ ﺳﺎﺯﻣﺎﻥ ﻫﺎ ﻭ ﻧﻬﺎﺩﻫﺎﻱ ﺍﻳﺮﺍﻥ ﺑﺎﺳﺘﺎﻥ‪،‬‬
‫ﺑﺴﻴﺎﺭﻱ ﭼﻴﺰﻫﺎﻱ ﺷﮕﻔﺘﻲ ﺁﻭﺭ ﻭ ﺳﺘﺎﻳﺶ ﺍﻧﮕﻴﺰ ﻣﻲ ﻳﺎﺑﻴﻢ‪”.‬‬

‫“ﻣﻬﺮﺩﺍﺩ ﺑﻬﺎﺭ” ﻧﻴﺰ ﺩﺭﺑﺎﺭﻩ ﻱ ﺍﻫﻤﻴﺖ “ﻭﻧﺪﻳﺪﺍﺩ” ﻧﻮﺷﺘﻪ ﺍﺳﺖ ‪:‬‬

‫“‪ ...‬ﺍﻳﻦ ﺍﺛﺮ‪ ،‬ﻋﻼﻭﻩ ﺑﺮ ﺩﺍﺷﺘﻦ ﻣﻄﺎﻟﺒﻲ ﺟﻐﺮﺍﻓﻴﺎﻳﻲ ﻭ ﺗﺎﺭﻳﺨﻲ )ﻫﺮ ﭼﻨﺪ ﺍﻓﺴﺎﻧﻪ ﺍﻱ(‪ ،‬ﺩﺍﺭﺍﻱ ﻣﻄﺎﻟﺐ ﺑﺴﻴﺎﺭ ﺣﻘﻮﻗﻲ ﻭ‬
‫ﺁﻳﻴﻨﻲ ﻧﻴﺰ ﻫﺴﺖ ﻛﻪ ﺁﻥ ﺭﺍ ﺍﺯ ﻧﻈﺮ ﺟﺎﻣﻌﻪ ﺷﻨﺎﺳﻲ ﺗﺎﺭﻳﺨﻲ ﻭ ﺍﺭﺗﺒﺎﻁ ﻓﺮﻫﻨﮕﻲ ﻭ ﺍﺟﺘﻤﺎﻋﻲ ﻣﺮﺩﻡ ﻧﺠﺪ ﺍﻳﺮﺍﻥ ﺑﺎ ﺑﻴﻦ‬
‫ﺍﻟﻨﻬﺮﻳﻦ ﻭ ﻏﺮﺏ ﺁﺳﻴﺎ‪ ،‬ﺷﺎﻳﺎﻥ ﺍﻫﻤﻴﺖ ﺑﺴﻴﺎﺭ ﻣﻲ ﺳﺎﺯﺩ‪.‬‬

‫‪ ...‬ﻣﻄﺎﻟﺐ ﻳﺎﺩ ﺷﺪﻩ ﺩﺭ ﻓﺼﻞ ﻫﺎﻱ ﺍﻭﻝ ﻭ ﺩﻭﻡ ﻛﺘﺎﺏ ﺍﻭﺳﺘﺎ )ﺟﻠﺪ ﺩﻭﻡ‪ ،‬ﮔﺰﺍﺭﺵ ﻭ ﭘﮋﻭﻫﻨﺪﻩ‪ :‬ﺩﻛﺘﺮ ﺟﻠﻴﻞ ﺩﻭﺳﺘﺨﻮﺍﻩ (ﻛﻪ‬
‫ﺩﺍﺭﺍﻱ ﺍﺻﻠﻲ ﺍﻭﺳﺘﺎﻳﻲ ﺍﺳﺖ‪ ،‬ﺑﺎﻳﺪ ﻣﺤﺘﻤﻼ ﺑﺴﻴﺎﺭ ﻛﻬﻦ ﻭ ﻣﺮﺑﻮﻁ ﺑﻪ ﺍﻋﺼﺎﺭ ﭘﻴﺶ ﺍﺯ ﺗﺎﺭﻳﺦ ﮔﺴﺘﺮﺵ ﻭ ﺳﭙﺲ ﺳﻜﻮﻧﺖ‬
‫ﺍﻗﻮﺍﻡ ﻫﻨﺪ ﻭ ﺍﻳﺮﺍﻧﻲ ﺩﺭ ﺁﺳﻴﺎﻱ ﻣﻴﺎﻧﻪ‪ ،‬ﺩﺭﻩ ﻱ ﺳﻨﺪ ﻭ ﻧﺠﺪ ﺍﻳﺮﺍﻥ ﺑﺎﺷﺪ‪[10] ”.‬‬

‫“ﻭ‪.‬ﺏ‪ .‬ﻫﻨﻴﻨﮓ”]‪ [11‬ﻧﻈﺮﻳﻪ ﻱ ﺩﻳﮕﺮﻱ ﺩﺭﺑﺎﺭﻩ ﻱ “ﻭﻧﺪﻳﺪﺍﺩ” ﺩﺍﺭﺩ ﻭ ﺁﻥ ﺭﺍ ﻧﻤﻮﻧﻪ ﻱ ﺑﺎﺭﺯ ﻭﺿﻊ ﻣﻐﺎﻥ ﺩﺭ ﺩﻭﺭﺍﻥ ﻧﺎﺗﻮﺍﻧﻲ ﻭ‬
‫ﺩﺭ ﺯﻳﺮ ﺳﻠﻄﻪ ﻱ ﻳﻮﻧﺎﻧﻴﺎﻥ ﻣﻲ ﺷﻤﺎﺭﺩ‪[12] .‬‬

‫ﺭﻭﻱ ﻫﻢ ﺭﻓﺘﻪ ﻣﻲ ﺗﻮﺍﻥ ﮔﻔﺖ “ﻭﻧﺪﻳﺪﺍﺩ” ﺩﺭ ﻛﻨﺎﺭ ﺩﻳﮕﺮ ﺑﺨﺶ ﻫﺎﻱ ﻣﺠﻤﻮﻋﻪ ﻱ ﻛﻬﻦ ﺳﺎﻝ “ﺍﻭﺳﺘﺎ”‪ ،‬ﮔﻮﻳﺎﺗﺮﻳﻦ ﻧﻤﺎﻳﺸﮕﺎﻩ‬
‫ﻓﺮﻫﻨﮓ ﺑﺎﺳﺘﺎﻧﻲ ﻣﺎﺳﺖ ﻛﻪ ﻫﺮ ﻛﺲ ﺩﺭ ﻫﺮ ﻋﺼﺮﻱ ﻭ ﺑﻪ ﺩﻟﻴﻠﻲ‪ ،‬ﭼﻴﺰﻱ ﺩﺭ ﺁﻥ ﺑﻪ ﻳﺎﺩﮔﺎﺭ ﮔﺬﺍﺷﺘﻪ ﺍﺳﺖ ﻭ ﻣﺎ ﺍﻣﺮﻭﺯ‬
‫ﻫﻤﻪﻱ ﺁﻥ ﺭﺍ ﺑﺎ ﻭﺟﻮﺩ ﻧﺎﻫﻤﮕﻮﻧﻲ ﻫﺎﻳﻲ ﻛﻪ ﺩﺭ ﻣﻴﺎﻥ ﭘﺎﺭﻩ ﻫﺎ ﻭ ﺑﺨﺶ ﻫﺎﻱ ﺁﻥ ﺑﻪ ﭼﺸﻢ ﻣﻲ ﺧﻮﺭﺩ‪ ،‬ﺩﺭ ﺑﺮﺍﺑﺮ ﺩﻳﺪﮔﺎﻥ ﺧﻮﺩ‬
‫ﺩﺍﺭﻳﻢ‪ .‬ﺑﺮ ﻣﺎﺳﺖ ﻛﻪ ﺍﻳﻦ ﻣﺮﺩﻩ ﺭﻳﮓ ﻗﺮﻭﻥ ﻭ ﺍﻋﺼﺎﺭ ﻭ ﺍﻳﻦ ﻛﻬﻦ ﺳﺎﻝ ﺗﺮﻳﻦ ﻳﺎﺩﻣﺎﻥ ﻧﻴﺎﻛﺎﻧﻤﺎﻥ ﺭﺍ ﺑﺎ ﺣﻮﺻﻠﻪ ﻭ ﺩﻗﺖ ﻭ‬
‫ﺑﺮﺩﺑﺎﺭﻱ ﻭ ﺁﺯﺍﺩﻣﻨﺸﻲ ﻭ ﺑﻪ ﺩﻭﺭ ﺍﺯ ﻫﺮ ﮔﻮﻧﻪ ﭘﻴﺸﺪﺍﻭﺭﻱ ﻭ ﻳﻜﺴﻮﻧﮕﺮﻱ ﻣﻄﺎﻟﻌﻪ ﻛﻨﻴﻢ ﻭ ﺩﺭ ﺁﻥ ﺑﻪ ﭘﮋﻭﻫﺶ ﺑﭙﺮﺩﺍﺯﻳﻢ ﻭ‬
‫ﻫﺮﮔﺰ ﺍﺯ ﻳﺎﺩ ﻧﺒﺮﻳﻢ ﻛﻪ ﺑﻪ ﮔﻔﺘﻪ ﻱ “ﭘﻮﺭﺩﺍﻭﻭﺩ”‪:‬‬

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‫“ﺩﺍﺳﺘﺎﻥ ﻫﺎ ﻭ ﻳﺎﺩﮔﺎﺭﻫﺎﻱ ﻛﻬﻦ ﻓﺮﻫﻨﮓ ﻣﺎ ﻫﺮ ﭼﻪ ﻫﺴﺖ‪ ،‬ﺯﺍﻳﻴﺪﻩ ﻱ ﺯﻧﺪﮔﻲ ﻗﻮﻡ ﻣﺎ ﻭ ﭘﺮﻭﺭﺩﻩ ﻱ ﺳﺮﺯﻣﻴﻦ ﻣﺎ ﻭ ﻧﻤﻮﺩﺍﺭ‬
‫ﺳﺮﺷﺖ ﻧﻴﺎﻛﺎﻥ ﻣﺎ ﻭ ﺭﺍﺳﺖ ﺗﺮﻳﻦ ﮔﻮﺍﻩ ﺑﺪ ﻭ ﺧﻮﺏ ﭘﺪﺭﺍﻥ ﻣﺎﺳﺖ‪ .‬ﺍﮔﺮ ﺑﺪ ﺑﻮﺩﻧﺪ ﻳﺎ ﺧﻮﺏ‪ ،‬ﺍﮔﺮ ﺗﻨﮕﺪﻝ ﻭ ﺗﻨﮕﺪﺳﺖ ﺑﻮﺩﻧﺪ‬
‫ﻳﺎ ﺭﺍﺩﻣﺮﺩ ﻭ ﮔﺸﺎﺩﻩ ﺩﺳﺖ‪ ،‬ﺍﮔﺮ ﭘﻬﻠﻮﺍﻥ ﻭ ﺩﻟﻴﺮ ﺑﻮﺩﻧﺪ ﻳﺎ ﺗﺮﺳﻮ ﻭ ﺑﺰﺩﻝ‪ ،‬ﺍﮔﺮ ﺑﺰﺭگ ﻣﻨﺶ ﻭ ﺁﺯﺍﺩﻩ ﺑﻮﺩﻧﺪ ﻳﺎ ﮔﺪﺍﻣﻨﺶ ﻭ‬
‫ﺩﺭﻭﻳﺶ‪ ،‬ﻫﻤﻪ ﻱ ﺍﻳﻦ ﺯﺷﺖ ﻭ ﺯﻳﺒﺎﻫﺎ ﺍﺯ ﻫﻤﻴﻦ ﺩﺍﺳﺘﺎﻥ ﻫﺎ ﻫﻮﻳﺪﺍﺳﺖ ﻭ ﺑﻬﺘﺮ ﻭ ﺭﻭﺷﻦ ﺗﺮ ﻭ ﺑﻲ ﻃﺮﻑ ﺗﺮ ﺍﺯ ﺗﺎﺭﻳﺦ ﻭﺍﻗﻌﻲ‬
‫ﺍﻳﺮﺍﻥ ﻭ ﻣﺮﺩﻡ ﺍﻳﻦ ﻛﺸﻮﺭ ﺍﺳﺖ‪[13] ”.‬‬

‫ﻭﻇﻴﻔﻪ ﻱ ﺧﻮﺩ ﻣﻲ ﺩﺍﻧﻢ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﻓﺮﺻﺖ‪ ،‬ﺍﺯ ﻳﻜﺎﻳﻚ ﺩﻭﺳﺘﺎﻥ ﻭ ﺳﺮﻭﺭﺍﻥ ﺩﺍﻧﺶ ﭘﮋﻭﻩ ﻭ ﻓﺮﻫﻨﮓ ﺩﻭﺳﺘﻲ ﻛﻪ ﺩﺭ ﻛﺎﺭ‬
‫ﮔﺰﺍﺭﺵ “ﻭﻧﺪﻳﺪﺍﺩ” ﻣﺸﻮﻕ ﻣﻦ ﺑﻮﺩﻧﺪ ﻭ ﻣﺮﺍ ﺩﻟﮕﺮﻣﻲ ﺑﺨﺸﻴﺪﻧﺪ ﻭ ﺩﺭ ﻣﻮﺍﺭﺩﻱ ﺭﺍﻫﻨﻤﺎﻳﻲ ﻛﺮﺩﻧﺪ ﻭ ﺑﺮﺧﻲ ﺍﺯ ﻣﺂﺧﺬ ﻧﺎﻳﺎﺏ ﺭﺍ‬
‫ﺑﺰﺭﮔﻮﺍﺭﺍﻧﻪ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻣﻦ ﮔﺬﺍﺷﺘﻨﺪ ﻭ ﺑﻪ ﻭﻳﮋﻩ ﺍﺯ ﺁﻗﺎﻳﺎﻥ ﺩﻛﺘﺮ “ﺑﻬﺮﺍﻡ ﻓﺮﻩ ﻭﺷﻲ” ﻭ ﺩﻛﺘﺮ “ﺍﺣﻤﺪ ﺗﻔﻀﻠﻲ” ﻛﻪ ﻫﺮ ﺩﻭ ﺍﺯ‬
‫ﺭﻫﺮﻭﺍﻥ ﺩﻳﺮﻳﻦ ﺍﻳﻦ ﺭﺍﻫﻨﺪ ﻭ ﺑﺮ ﺍﻫﻤﻴﻦ ﻭ ﺿﺮﻭﺭﺕ ﺍﻳﻦ ﻛﺎﺭ ﺩﺭ ﺯﻣﻴﻨﻪ ﻱ ﺍﻳﺮﺍﻥ ﺷﻨﺎﺳﻲ ﺗﺎﻛﻴﺪ ﻭﺭﺯﻳﺪﻧﺪ‪ ،‬ﺳﭙﺎﺳﮕﺰﺍﺭﻱ‬
‫ﻛﻨﻢ‪.‬‬

‫ﺟﻠﻴﻞ ﺩﻭﺳﺘﺨﻮﺍﻩ‬

‫ﺍﺻﻔﻬﺎﻥ ‪ -‬ﻣﻬﺮﺭﻭﺯ ﻣﻬﺮﻣﺎﻩ )ﻣﻬﺮﮔﺎﻥ( ‪1364‬‬

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‫ﭘﺎﻧﻮﺷﺖ ﻫﺎ‪:‬‬

‫‪ .1‬ﺑﺮﺍﻱ ﺁﺷﻨﺎﻳﻲ ﺑﺎ ﭼﮕﻮﻧﮕﻲ ﺍﻳﻦ ﺍﻣﺮ ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻣﻘﺎﻟﻪ ﻱ “ﺩﻛﺘﺮ ﺑﻬﺮﺍﻡ ﻓﺮﻩ ﻭﺷﻲ” ﺩﺭ ﻣﺎﻫﻨﺎﻣﻪ ﻱ “ﺭﺍﻫﻨﻤﺎﻱ ﻛﺘﺎﺏ”‪،‬‬
‫ﺳﺎﻝ ‪ ،6‬ﺷﻤﺎﺭﻩ ﻱ ‪ - 8‬ﺁﺑﺎﻥ ‪.1342‬‬

‫‪ .2‬ﮔﻔﺘﻨﻲ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻃﻲ ﮔﺰﺍﺭﺵ ﺍﻭﺳﺘﺎﻱ ﭘﻮﺭﺩﺍﻭﻭﺩ‪ ،‬ﺑﺎﺭﻫﺎ ﺑﻪ ﻧﻮﺷﺘﻪ ﻫﺎﻱ ﻭﻧﺪﻳﺪﺍﺩ ﺍﺳﺘﻨﺎﺩ ﺷﺪﻩ ﻭ ﭘﺎﺭﻩ ﻫﺎﻳﻲ ﺍﺯ ﺁﻥ‬
‫ﮔﺰﺍﺭﺵ ﮔﻢ ﺷﺪﻩ‪ ،‬ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬

‫‪ .3‬ﻧﮕﺎﺭﻧﺪﻩ ﺧﻮﺩ ﺩﺭ ﻫﻤﺎﻥ ﺳﺎﻝ ﻫﺎ‪ ،‬ﺁﻥ ﺩﺳﺖ ﻧﻮﻳﺲ ﺭﺍ ﺩﺭ ﻛﺘﺎﺑﺨﺎﻧﻪ ﻱ ﺍﺳﺘﺎﺩ ﻣﻄﺎﻟﻌﻪ ﻛﺮﺩ ﻭ ﺑﺨﺶ ﻫﺎﻳﻲ ﺍﺯ ﻓﺮﮔﺮﺩﻫﺎﻱ‬
‫ﭘﻨﺠﻢ ﻭ ﻫﻔﺘﻢ ﺁﻥ ﺭﺍ ﺩﺭ ﻛﺘﺎﺏ “ﺍﻭﺳﺘﺎ‪ ،‬ﻧﺎﻣﻪ ﻱ ﻣﻴﻨﻮﻱ ﺁﻳﻴﻦ ﺯﺭﺗﺸﺖ” ﺁﻭﺭﺩ‪.‬‬

‫‪ .4‬ﺩﺭﺑﺎﺭﻩ ﻱ “ﺩﻳﻮ” ﻭ ﺩﮔﺮﮔﻮﻧﻲ ﻣﻌﻨﺎﻳﻲ ﺁﻥ ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻳﺎﺩﺩﺍﺷﺖ ﻫﺎﻱ ﺍﻭﺳﺘﺎ‪.‬‬

‫‪ .5‬ﺁ‪ .‬ﻛﺮﻳﺴﺘﻦ ﺳﻦ ‪ :‬ﻣﺰﺩﺍ ﭘﺮﺳﺘﻲ ﺩﺭ ﺍﻳﺮﺍﻥ ﻗﺪﻳﻢ‪ ،‬ﺗﺮﺟﻤﻪ ﻱ ﺩﻛﺘﺮ ﺫﺑﻴﺢ ﺍﷲ ﺻﻔﺎ‪ ،‬ﺹ ‪.121‬‬

‫‪ .6‬ﺩﻛﺘﺮ ﺍﺣﻤﺪ ﺗﻔﻀﻠﻲ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺩﻩ ﺍﺳﺖ ﻛﻪ ﺩﻭ ﻓﺮﮔﺮﺩ ﻧﺨﺴﺘﻴﻦ ﺑﻪ ﺳﺒﺐ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺯﻣﻴﻦ ‪ -‬ﻛﻪ ﺩﺭ ﺩﻳﻦ ﺯﺭﺗﺸﺘﻲ‬
‫ﻣﻘﺪﺱ ﺑﻪ ﺷﻤﺎﺭ ﻣﻲ ﺭﻭﺩ ﻭ ﺑﺎﻳﺪ ﺍﺯ ﺁﻟﻮﺩﮔﻲ ﺑﺪﻭﺭ ﺑﺎﺷﺪ ‪ -‬ﺑﺮ ﻣﻄﺎﻟﺐ ﺍﺻﻠﻲ ﻭﻧﺪﻳﺪﺍﺩ ﺍﻓﺰﻭﺩﻩ ﺷﺪﻩ ﺑﺎﺷﺪ‪).‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ‬
‫ﭘﻴﺸﮕﻔﺘﺎﺭ ﭼﺎپ ﺩﻭﻡ “ﻭﻧﺪﻳﺪﺍﺩ” ﮔﺰﺍﺭﺵ ﻡ‪ .‬ﻉ‪ .‬ﺩﺍﻋﻲ ﺍﻻﺳﻼﻡ(‬

‫‪ .7‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﺯﻳﺮﻧﻮﻳﺲ ﻓﺮﮔﺮﺩ ‪.19‬‬

‫‪ .8‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ “ﻣﻨﺜﺮﻩ” ﻭ “ﻣﻨﺜﺮﻩ ﺩﺭﻣﺎﻧﻲ” ﺩﺭ ﻳﺎﺩﺩﺍﺷﺖ ﻫﺎﻱ ﺍﻭﺳﺘﺎ‪.‬‬

‫‪Rustam J.J. Modi: The Evolution of Iranian Law. Professor Jackson .9‬‬
‫‪Memorial Volume. pp.199-215‬‬

‫‪ .10‬ﻣﻬﺮﺍﺩﺩ ﺑﻬﺎﺭ ‪ :‬ﭘﮋﻭﻫﺸﻲ ﺩﺭ ﺍﺳﺎﻃﻴﺮ ﺍﻳﺮﺍﻥ )ﭘﺎﺭﻩ ﻱ ﻧﺨﺴﺖ( ‪ -‬ﺩﻳﺒﺎﭼﻪ‪ ،‬ﺹ ﭼﻬﺎﺭﺩﻩ ﻭ ﭘﺎﻧﺰﺩﻩ‪.‬‬

‫‪W. B. Henning .11‬‬

‫‪ .12‬ﺯﺭﺗﺸﺖ‪ .‬ﺹ ‪ 54‬ﻭ ‪.55‬‬

‫‪ .13‬ﺍﺑﺮﺍﻫﻴﻢ ﭘﻮﺭﺩﺍﻭﻭﺩ ‪ :‬ﭘﻴﺸﺪﺍﺩﻳﺎﻥ ﻭ ﻛﻴﺎﻧﻴﺎﻥ‪ ،‬ﻧﺸﺮﻳﻪ ﻱ ﺍﻧﺠﻤﻦ ﻓﺮﻫﻨﮓ ﺍﻳﺮﺍﻥ ﺑﺎﺳﺘﺎﻥ‪ ،‬ﺳﺎﻝ ﭼﻬﺎﺭﻡ‪ ،‬ﺷﻤﺎﺭﻩ ﻱ ‪،2‬‬
‫ﺍﺳﻔﻨﺪﻣﺎﻩ ‪.1345‬‬

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‫ﻓﺮﮔﺮﺩ ﻳﻜﻢ‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﺑﺎ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ ﻫﻤﭙﺮﺳﮕﻲ ﻛﺮﺩ ﻭ ﭼﻨﻴﻦ ﮔﻔﺖ ‪:‬‬

‫‪2‬‬

‫ﻣﻦ ﻫﺮ ﺳﺮﺯﻣﻴﻨﻲ ﺭﺍ ﭼﻨﺎﻥ ﺁﻓﺮﻳﺪﻡ ﻛﻪ ‪ -‬ﻫﺮ ﭼﻨﺪ ﺑﺲ ﺭﺍﻣﺶ ﺑﺨﺶ ﻧﺒﺎﺷﺪ ‪ -‬ﺑﻪ ﭼﺸﻢ ﻣﺮﺩﻣﺎﻧﺶ ﺧﻮﺵ ﺁﻳﺪ‪.‬‬

‫ﺍﮔﺮ ﻣﻦ ﻫﺮ ﺳﺮﺯﻣﻴﻨﻲ ﺭﺍ ﭼﻨﺎﻥ ﻧﻴﺎﻓﺮﻳﺪﻩ ﺑﻮﺩﻡ ﻛﻪ ‪ -‬ﻫﺮ ﭼﻨﺪ ﺑﺲ ﺭﺍﻣﺶ ﺑﺨﺶ ﻧﺒﺎﺷﺪ ‪ -‬ﺑﻪ ﭼﺸﻢ ﻣﺮﺩﻣﺎﻧﺶ ﺧﻮﺵ ﺁﻳﺪ‪،‬‬
‫ﻫﻤﻪ ﻱ ﻣﺮﺩﻣﺎﻥ ﺑﻪ “ﺍﻳﺮﺍﻥ ﻭﻳﺞ” ﺭﻭﻱ ﻣﻲ ﺁﻭﺭﺩﻧﺪ‪.‬‬

‫‪3‬‬

‫ﻧﺨﺴﺘﻴﻦ ﺳﺮﺯﻣﻴﻦ ﻭ ﻛﺸﻮﺭ ﻧﻴﻜﻲ ﻛﻪ ﻣﻦ ‪ -‬ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ‪ -‬ﺁﻓﺮﻳﺪﻡ‪“ ،‬ﺍﻳﺮﺍﻥ ﻭﻳﺞ” ﺑﻮﺩ ﺑﺮ ﻛﺮﺍﻧﻪ ﻱ ﺭﻭﺩ “ﺩﺍﻳﺘﻴﺎ”ﻱ ﻧﻴﻚ‪.‬‬

‫ﭘﺲ ﺁﻧﮕﺎﻩ ﺍﻫﺮﻳﻤﻦ ِﻫﻤﻪ ﺗﻦ ﻣﺮگ )‪ (1‬ﺑﻴﺎﻣﺪ ﻭ ﺑﻪ ﭘﺘﻴﺎﺭﮔﻲ‪“ ،‬ﺍَژﺩ‪‬ﻫﺎ”)‪ (2‬ﺭﺍ ﺩﺭ ﺭﻭﺩ ﺩﺍﻳﺘﻴﺎ ﺑﻴﺎﻓﺮﻳﺪ ﻭ “ﺯﻣﺴﺘﺎﻥ” ﺩﻳﻮ‬
‫ﺁﻓﺮﻳﺪﻩ ﺭﺍ ﺑﺮ ﺟﻬﺎﻥ ﻫﺴﺘﻲ ﭼﻴﺮﮔﻲ ﺑﺨﺸﻴﺪ‪.‬‬

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‫ﺩﺭ ﺁﻥ ﺟﺎ ﺩﻩ ﻣﺎﻩ ﺯﻣﺴﺘﺎﻥ ﺍﺳﺖ ﻭ ﺩﻭ ﻣﺎﻩ ﺗﺎﺑﺴﺘﺎﻥ ﻭ ﺩﺭ ﺁﻥ ﺩﻭ ﻣﺎﻩ ﻧﻴﺰ‪ ،‬ﻫﻮﺍ ﺑﺮﺍﻱ ﺁﺏ ﻭ ﺧﺎﻙ ﻭ ﺩﺭﺧﺘﺎﻥ ﺳﺮﺩ ﺍﺳﺖ‪(3).‬‬

‫ﺯﻣﺴﺘﺎﻥ ﺑﺪﺗﺮﻳﻦ ﺁﺳﻴﺐ ﻫﺎ ﺭﺍ ﺩﺭ ﺁﻥ ﺟﺎ ﻓﺮﻭﺩ ﻣﻲ ﺁﻭﺭﺩ‪.‬‬

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‫ﺩﻭﻣﻴﻦ ﺳﺮﺯﻣﻴﻦ ﻭ ﻛﺸﻮﺭ ﻧﻴﻜﻲ ﻛﻪ ﻣﻦ ‪ -‬ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ‪ -‬ﺁﻓﺮﻳﺪﻡ‪ ،‬ﺟﻠﮕﻪ ﻱ “ﺳ‪‬ﻐﺪ” ﺑﻮﺩ‪.‬‬

‫ﭘﺲ ﺁﻧﮕﺎﻩ ﺍﻫﺮﻳﻤﻦ ِﻫﻤﻪ ﺗﻦ ﻣﺮگ ﺑﻴﺎﻣﺪ ﻭ ﺑﻪ ﭘﺘﻴﺎﺭﮔﻲ‪ ،‬ﺧﺮَﻓﺴﺘﺮﻱ ﺑﻪ ﻧﺎﻡ “ﺳ‪‬ﻜـَﻴﺘﻴ‪‬ﻪ” ﺭﺍ ﺑﻴﺎﻓﺮﻳﺪ ﻛﻪ ﻣﺮگ ﺩﺭ ﮔﻠﻪ ﻱ‬
‫ﮔﺎﻭﺍﻥ ﺍﻓﮕﻨﺪ‪.‬‬

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‫ﺳﻮﻣﻴﻦ ﺳﺮﺯﻣﻴﻦ ﻭ ﻛﺸﻮﺭ ﻧﻴﻜﻲ ﻛﻪ ﻣﻦ ‪ -‬ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ‪ -‬ﺁﻓﺮﻳﺪﻡ‪”،‬ﻣ‪‬ﺮﻭ” ﻧﻴﺮﻭﻣﻨﺪ ﻭ ﭘﺎﻙ ﺑﻮﺩ‪.‬‬

‫ﭘﺲ ﺁﻧﮕﺎﻩ ﺍﻫﺮﻳﻤﻦ ِﻫﻤﻪ ﺗﻦ ﻣﺮگ ﺑﻴﺎﻣﺪ ﻭ ﺑﻪ ﭘﺘﻴﺎﺭﮔﻲ‪“ ،‬ﺧﻮﺍﻫﺶ ﻫﺎﻱ ﮔﻨﺎﻩ ﺁﻟﻮﺩ”)‪ (4‬ﺭﺍ ﺑﻴﺎﻓﺮﻳﺪ‪.‬‬

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‫ﭼﻬﺎﺭﻣﻴﻦ ﺳﺮﺯﻣﻴﻦ ﻭ ﻛﺸﻮﺭ ﻧﻴﻜﻲ ﻛﻪ ﻣﻦ ‪ -‬ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ‪ -‬ﺁﻓﺮﻳﺪﻡ‪“ ،‬ﺑﻠﺦ” ﺯﻳﺒﺎﻱ ﺍﻓﺮﺍﺷﺘﻪ ﺩ‪‬ﺭ‪‬ﻓﺶ ﺑﻮﺩ‪.‬‬

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‫ﭘﺲ ﺁﻧﮕﺎﻩ ﺍﻫﺮﻳﻤﻦ ِﻫﻤﻪ ﺗﻦ ﻣﺮگ ﺑﻴﺎﻣﺪ ﻭ ﺑﻪ ﭘﺘﻴﺎﺭﮔﻲ‪“ ،‬ﺑﺮَﻭ‪‬ﺭ‪ ”‬ﺭﺍ ﺑﻴﺎﻓﺮﻳﺪ‪.‬‬

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‫ﭘﻨﺠﻤﻴﻦ ﺳﺮﺯﻣﻴﻦ ﻭ ﻛﺸﻮﺭ ﻧﻴﻜﻲ ﻛﻪ ﻣﻦ ‪ -‬ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ‪ -‬ﺁﻓﺮﻳﺪﻡ‪“ ،‬ﻧ‪‬ﺴﺎﻳ‪‬ﻪ” ﺩﺭ ﻣﻴﺎﻥ ﺑﻠﺦ ﻭ ﻣ‪‬ﺮﻭ ﺑﻮﺩ‪.‬‬

‫ﭘﺲ ﺁﻧﮕﺎﻩ ﺍﻫﺮﻳﻤﻦ ِﻫﻤﻪ ﺗﻦ ﻣﺮگ ﺑﻴﺎﻣﺪ ﻭ ﺑﻪ ﭘﺘﻴﺎﺭﮔﻲ‪ ،‬ﮔﻨﺎﻩ “ﺳﺴﺖ ﺑﺎﻭﺭﻱ” ﺭﺍ ﺑﻴﺎﻓﺮﻳﺪ‪.‬‬

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‫ﺷﺸﻤﻴﻦ ﺳﺮﺯﻣﻴﻦ ﻭ ﻛﺸﻮﺭ ﻧﻴﻜﻲ ﻛﻪ ﻣﻦ ‪ -‬ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ‪ -‬ﺁﻓﺮﻳﺪﻡ‪“ ،‬ﻫﺮﺍﺕ” ﻭ ﺩﺭﻳﺎﭼﻪ ﺍﺵ ﺑﻮﺩ‪(5).‬‬

‫ﭘﺲ ﺁﻧﮕﺎﻩ ﺍﻫﺮﻳﻤﻦ ِﻫﻤﻪ ﺗﻦ ﻣﺮگ ﺑﻴﺎﻣﺪ ﻭ ﺑﻪ ﭘﺘﻴﺎﺭﮔﻲ “ﺳﺮﺷﻚ ﻭ ﺁﺑﮕﻮﻧﻪ ﻱ ﭘﺮﻣﺎﻳﻪ”)‪ (6‬ﺭﺍ ﺑﻴﺎﻓﺮﻳﺪ‪.‬‬

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‫ﻫﻔﺘﻤﻴﻦ ﺳﺮﺯﻣﻴﻦ ﻭ ﻛﺸﻮﺭ ﻧﻴﻜﻲ ﻛﻪ ﻣﻦ ‪ -‬ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ‪ -‬ﺁﻓﺮﻳﺪﻡ‪“ ،‬ﻭ‪‬ﺋ‪‬ﻪ ﻛ‪‬ﺮﺗَﻪ” ﻱ ﺑﺪ ﺳﺎﻳﻪ )‪ (7‬ﺑﻮﺩ‪.‬‬

‫ﭘﺲ ﺁﻧﮕﺎﻩ ﺍﻫﺮﻳﻤﻦ ِﻫﻤﻪ ﺗﻦ ﻣﺮگ ﺑﻴﺎﻣﺪ ﻭ ﺑﻪ ﭘﺘﻴﺎﺭﮔﻲ‪ ،‬ﭘﺮﻱ “ﺧﻨَﺜَﻲ ﺗﻲ” ﺭﺍ ﺑﻴﺎﻓﺮﻳﺪ ﻛﻪ ﺑﻪ “ﮔﺮﺷﺎﺳﭗ” ﭘﻴﻮﺳﺖ‪.‬‬

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‫ﻫﺸﺘﻤﻴﻦ ﺳﺮﺯﻣﻴﻦ ﻭ ﻛﺸﻮﺭ ﻧﻴﻜﻲ ﻛﻪ ﻣﻦ ‪ -‬ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ‪ -‬ﺁﻓﺮﻳﺪﻡ‪“ ،‬ﺍﻭﺭﻭ”ﻱ ﺩﺍﺭﺍﻱ ﭼﺮﺍﮔﺎﻩ ﻫﺎﻱ ﺳﺮﺷﺎﺭ ﺑﻮﺩ‪.‬‬

‫ﭘﺲ ﺁﻧﮕﺎﻩ ﺍﻫﺮﻳﻤﻦ ِﻫﻤﻪ ﺗﻦ ﻣﺮگ ﺑﻴﺎﻣﺪ ﻭ ﺑﻪ ﭘﺘﻴﺎﺭﮔﻲ‪ ،‬ﮔﻨﺎﻩ “ﺧﻮﺩﻛﺎﻣﮕﻲ ﻭ ﻓﺮﻳﻔﺘﺎﺭﻱ”)‪ (8‬ﺭﺍ ﺑﻴﺎﻓﺮﻳﺪ‪.‬‬

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‫ﻧﻬﻤﻴﻦ ﺳﺮﺯﻣﻴﻦ ﻭ ﻛﺸﻮﺭ ﻧﻴﻜﻲ ﻛﻪ ﻣﻦ ‪ -‬ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ‪ -‬ﺁﻓﺮﻳﺪﻡ‪“ ،‬ﺧﻨ‪‬ﻨﺖ‪ ”‬ﺩﺭ ﮔﺮﮔﺎﻥ ﺑﻮﺩ‪.‬‬

‫ﭘﺲ ﺁﻧﮕﺎﻩ ﺍﻫﺮﻳﻤﻦ ِﻫﻤﻪ ﺗﻦ ﻣﺮگ ﺑﻴﺎﻣﺪ ﻭ ﺑﻪ ﭘﺘﻴﺎﺭﮔﻲ‪ ،‬ﮔﻨﺎﻩ ﻧﺎﺑﺨﺸﻮﺩﻧﻲ “ﻛﻮﻥ ﻣﺮﺯﻱ”)‪ (9‬ﺭﺍ ﺑﻴﺎﻓﺮﻳﺪ‪.‬‬

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‫ﺩﻫﻤﻴﻦ ﺳﺮﺯﻣﻴﻦ ﻭ ﻛﺸﻮﺭ ﻧﻴﻜﻲ ﻛﻪ ﻣﻦ ‪ -‬ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ‪ -‬ﺁﻓﺮﻳﺪﻡ‪“ ،‬ﻫ‪‬ﺮَﻫ‪‬ﻮ‪‬ﻳﺘﻲ”)‪ (10‬ﺯﻳﺒﺎ ﺑﻮﺩ‪.‬‬

‫ﭘﺲ ﺁﻧﮕﺎﻩ ﺍﻫﺮﻳﻤﻦ ِﻫﻤﻪ ﺗﻦ ﻣﺮگ ﺑﻴﺎﻣﺪ ﻭ ﺑﻪ ﭘﺘﻴﺎﺭﮔﻲ‪ ،‬ﮔﻨﺎﻩ ﻧﺎﺑﺨﺸﻮﺩﻧﻲ “ﺧﺎﻙ ﺳﭙﺎﺭﻱ ﻣﺮﺩﮔﺎﻥ”)‪ (11‬ﺭﺍ ﺑﻴﺎﻓﺮﻳﺪ‪.‬‬

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‫ﻳﺎﺯﺩﻫﻤﻴﻦ ﺳﺮﺯﻣﻴﻦ ﻭ ﻛﺸﻮﺭ ﻧﻴﻜﻲ ﻛﻪ ﻣﻦ ‪ -‬ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ‪ -‬ﺁﻓﺮﻳﺪﻡ‪“ ،‬ﻫﻴﺮﻣ‪‬ﻨﺪ” ﺭﺍﻳﻮﻣ‪‬ﻨﺪ‪ ‬ﻓَﺮﻩ ﻣ‪‬ﻨﺪ ﺑﻮﺩ‪.‬‬

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‫ﭘﺲ ﺁﻧﮕﺎﻩ ﺍﻫﺮﻳﻤﻦ ِﻫﻤﻪ ﺗﻦ ﻣﺮگ ﺑﻴﺎﻣﺪ ﻭ ﺑﻪ ﭘﺘﻴﺎﺭﮔﻲ‪ ،‬ﺟﺎﺩﻭﻳﻲ ﺯﻳﺎﻧﺒﺎﺭ ﺟﺎﺩﻭﺍﻥ ﺭﺍ ﺑﻴﺎﻓﺮﻳﺪ‪.‬‬

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‫ﻭ ﺳﺮﺷﺖ ﺟﺎﺩﻭ ﺑﺪﻳﻦ ﮔﻮﻧﻪ ﭘﺪﻳﺪﺍﺭ ﺷﻮﺩ‪ :‬ﺍﺯ ﺭﺍﻩ ﻧﮕﺎﻩ ]ﺍﻓﺴﻮﻧﻲ[‪ .‬ﭘﺲ ﻫﺮﮔﺎﻩ ﺟﺎﺩﻭ ﮔﺎﻡ ﭘﻴﺶ ﻧﻬﺪ ﻭ ﺑﻪ ﺍﻓﺴﻮﻥ ﺷﻴﻮﻥ‬
‫ﺑﺮﻛﺸﺪ‪ ،‬ﺑﻴﺸﺘﺮ ﻛﺎﺭﻫﺎﻱ ﻛﺸﻨﺪﻩ ﻱ ﺟﺎﺩﻭﻳﻲ ﭘﻴﺶ ﺭﻭﺩ‪(12).‬‬

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‫ﺩﻭﺍﺯﺩﻫﻤﻴﻦ ﺳﺮﺯﻣﻴﻦ ﻭ ﻛﺸﻮﺭ ﻧﻴﻜﻲ ﻛﻪ ﻣﻦ ‪ -‬ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ‪ -‬ﺁﻓﺮﻳﺪﻡ‪“ ،‬ﺭﻱ” ﺑﻮﺩ ﻛﻪ ﺳﻪ ﺭ‪‬ﺩ ﺩﺭ ﺁﻥ ﻓﺮﻣﺎﻧﺮﻭﺍﻳﻨﺪ‪(13).‬‬

‫ﭘﺲ ﺁﻧﮕﺎﻩ ﺍﻫﺮﻳﻤﻦ ِﻫﻤﻪ ﺗﻦ ﻣﺮگ ﺑﻴﺎﻣﺪ ﻭ ﺑﻪ ﭘﺘﻴﺎﺭﮔﻲ‪ ،‬ﮔﻨﺎﻩ‪“ ‬ﺑﺮﺍﻧﮕﻴﺨﺘﻦ ﺳﺴﺖ ﺑﺎﻭﺭﻱ”)‪ (14‬ﺭﺍ ﺑﻴﺎﻓﺮﻳﺪ‪.‬‬

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‫ﺳﻴﺰﺩﻫﻤﻴﻦ ﺳﺮﺯﻣﻴﻦ ﻭ ﻛﺸﻮﺭ ﻧﻴﻜﻲ ﻛﻪ ﻣﻦ ‪ -‬ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ‪ -‬ﺁﻓﺮﻳﺪﻡ‪“ ،‬ﭼ‪‬ﺨﺮَ” ﻱ ﻧﻴﺮﻭﻣﻨﺪ ﻭ ﭘﺎﻙ ﺑﻮﺩ‪.‬‬

‫ﭘﺲ ﺁﻧﮕﺎﻩ ﺍﻫﺮﻳﻤﻦ ِﻫﻤﻪ ﺗﻦ ﻣﺮگ ﺑﻴﺎﻣﺪ ﻭ ﺑﻪ ﭘﺘﻴﺎﺭﮔﻲ‪ ،‬ﮔﻨﺎﻩ ﻧﺎﺑﺨﺸﻮﺩﻧﻲ “ﻣ‪‬ﺮﺩﺍﺭ ﺳﻮﺯﺍﻥ” ﺭﺍ ﺑﻴﺎﻓﺮﻳﺪ‪(15).‬‬

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‫ﭼﻬﺎﺭﺩﻫﻤﻴﻦ ﺳﺮﺯﻣﻴﻦ ﻭ ﻛﺸﻮﺭ ﻧﻴﻜﻲ ﻛﻪ ﻣﻦ ‪ -‬ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ‪ -‬ﺁﻓﺮﻳﺪﻡ‪“ ،‬ﻭ‪‬ﺭِﻥَ”ﻱ ﭼﻬﺎﺭﮔﻮﺷﻪ ﺑﻮﺩ ﻛﻪ ﻓﺮﻳﺪﻭﻥ ‪ -‬ﻓﺮﻭ‬
‫ﻛﻮﺑﻨﺪﻩ ﻱ ﺍَژﻱ ﺩﻫﺎﻙ ‪ -‬ﺩﺭ ﺁﻥ ﺯﺍﺩﻩ ﺷﺪ‪.‬‬

‫ﭘﺲ ﺁﻧﮕﺎﻩ ﺍﻫﺮﻳﻤﻦ ِﻫﻤﻪ ﺗﻦ ﻣﺮگ ﺑﻴﺎﻣﺪ ﻭ ﺑﻪ ﭘﺘﻴﺎﺭﮔﻲ‪“ ،‬ﺩﺷﺘﺎﻥ” ﻧﺎﺑﻬﻨﺠﺎﺭ ﺯﻧﺎﻥ )‪ (16‬ﻭ ﺑﻴﺪﺍﺩﮔﺮﻱ ﻓﺮﻣﺎﻧﺮﻭﺍﻳﺎﻥ ﺑﻴﮕﺎﻧﻪ ﺭﺍ‬
‫ﺑﻴﺎﻓﺮﻳﺪ‪.‬‬

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‫ﭘﺎﻧﺰﺩﻫﻤﻴﻦ ﺳﺮﺯﻣﻴﻦ ﻭ ﻛﺸﻮﺭ ﻧﻴﻜﻲ ﻛﻪ ﻣﻦ ‪ -‬ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ‪ -‬ﺁﻓﺮﻳﺪﻡ‪“ ،‬ﻫﻔﺖ ﺭﻭﺩ”)‪ (17‬ﺑﻮﺩ‪.‬‬

‫ﭘﺲ ﺁﻧﮕﺎﻩ ﺍﻫﺮﻳﻤﻦ ِﻫﻤﻪ ﺗﻦ ﻣﺮگ ﺑﻴﺎﻣﺪ ﻭ ﺑﻪ ﭘﺘﻴﺎﺭﮔﻲ‪“ ،‬ﺩﺷﺘﺎﻥ” ﻧﺎﺑﻬﻨﺠﺎﺭ ﺯﻧﺎﻥ ﻭ ﮔﺮﻣﺎﻱ ﺳﺨﺖ ﺭﺍ ﺑﻴﺎﻓﺮﻳﺪ‪.‬‬

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‫ﺷﺎﻧﺰﺩﻫﻤﻴﻦ ﺳﺮﺯﻣﻴﻦ ﻭ ﻛﺸﻮﺭ ﻧﻴﻜﻲ ﻛﻪ ﻣﻦ ‪ -‬ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ‪ -‬ﺁﻓﺮﻳﺪﻡ‪ ،‬ﺳﺮﺯﻣﻴﻦ ﮔﺮﺩﺍﮔﺮﺩ ﺳﺮﭼﺸﻤﻪ ﻱ ﺭﻭﺩ “ﺭﻧﮓ ﻫﺎ”‬
‫ﺑﻮﺩ؛ ﺟﺎﻳﻲ ﻛﻪ ﻣﺮﺩﻣﺎﻥ ﺑﻲ ﺳﺮ ﺯﻧﺪﮔﻲ ﻣﻲ ﻛﻨﻨﺪ‪(18).‬‬

‫ﭘﺲ ﺁﻧﮕﺎﻩ ﺍﻫﺮﻳﻤﻦ ِﻫﻤﻪ ﺗﻦ ﻣﺮگ ﺑﻴﺎﻣﺪ ﻭ ﺑﻪ ﭘﺘﻴﺎﺭﮔﻲ‪ ،‬ﺯﻣﺴﺘﺎﻥ ﺩﻳﻮ ﺁﻓﺮﻳﺪﻩ ﺭﺍ ﺑﺮ ﺟﻬﺎﻥ ﭼﻴﺮﮔﻲ ﺑﺨﺸﻴﺪ‪.‬‬

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‫ﺳﺮﺯﻣﻴﻦ ﻫﺎ ﻭ ﻛﺸﻮﺭﻫﺎﻱ ﺯﻳﺒﺎ ﻭ ﺑﺲ ﺭﺍﻣﺶ ﺑﺨﺶ ﻭ ﺩﺭﺧﺸﺎﻥ ﻭ ﺑﺎﻟﻨﺪﻩ ﻱ ﺩﻳﮕﺮﻱ ﻧﻴﺰ ﻫﺴﺖ ﻛﻪ ﻣﻦ ﺁﻥ ﻫﺎ ﺭﺍ ﺁﻓﺮﻳﺪﻡ‪.‬‬

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‫ﭘﺎﻧﻮﺷﺖ ﻫﺎ ‪:‬‬

‫‪ .1‬ﺍﻫﺮﻳﻤﻦ ﻛﻪ ﻫﻤﻪ ﻱ ﻫﺴﺘﻲ ﻭ ﺗﻦ ﺍﻭ ﻣﺮگ ﺍﺳﺖ‪.‬‬

‫‪ .2‬ﺍﻳﻦ ﻭﺍژﻩ ﺭﺍ “ﻣﺎﺭﻫﺎﻱ ﺳﺮﺥ” ﻧﻴﺰ ﺗﺮﺟﻤﻪ ﻛﺮﺩﻩ ﺍﻧﺪ‪.‬‬

‫‪ .3‬ﺩﻛﺘﺮ ﻣﺤﻤﺪ ﻣﻌﻴﻦ ﻧﻮﺷﺘﻪ ﺍﺳﺖ ‪:‬‬

‫“ﺩﺭ ﺯﻣﺎﻧﻲ ﺑﺴﻴﺎﺭ ﻛﻬﻦ‪ ،‬ﻓﺼﻞ ﺳﺮﻣﺎ ﺷﺎﻣﻞ ﺩﻩ ﻣﺎﻩ ﻭ ﻓﺼﻞ ﮔﺮﻣﺎ ﺷﺎﻣﻞ ﺩﻭ ﻣﺎﻩ ﺑﻮﺩ؛ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻭﻧﺪﻳﺪﺍﺩ‪ ،‬ﻓﺮﮔﺮﺩ ﺍﻭﻝ ﺁﻣﺪﻩ‬
‫ﺍﺳﺖ‪)”.‬ﻣﻘﺎ‪ .‬ﺝ ‪ ،1‬ﺹ ‪.(158‬‬

‫‪ .4‬ﺩﺭ ﻣﺘﻦ “ﻣﺰﺩﺍ ﻭﻳﺜﻮﺷﺎ” ﺁﻣﺪﻩ ﻛﻪ “ﻧﻴﺒﺮگ” ﺁﻥ ﺭﺍ ﺩﻭ ﻭﺍژﻩ ﻱ ﻧﺎﺷﻨﺎﺧﺘﻪ ﺧﻮﺍﻧﺪﻩ ﺍﺳﺖ‪ .‬ﺩﻳﮕﺮﺍﻥ ﺁﻥ ﺭﺍ ﻧﻈﻴﺮ ﺁﻧﭽﻪ ﻣﺎ ﺩﺭ‬
‫ﺍﻳﻦ ﮔﺰﺍﺭﺵ ﺁﻭﺭﺩﻩ ﺍﻳﻢ‪ ،‬ﺗﻌﺒﻴﺮ ﻛﺮﺩﻩ ﺍﻧﺪ‪.‬‬

‫‪ .5‬ﺩﺭ ﻣﺘﻦ “ﻫ‪‬ﺮُﻳﻮ” ﺁﻣﺪﻩ ﻛﻪ “ﺩﺍﺭﻣﺴﺘﺘﺮ” ﺩﺭ ﮔﺰﺍﺭﺵ ﺧﻮﻳﺶ‪ ،‬ﺁﻥ ﺭﺍ ﻧﺎﺣﻴﻪ ﻫ‪‬ﺮَﻳ‪‬ﻮ‪‬ﻩ ﻳﺎ ﺳﺮﺯﻣﻴﻦ ﻫﺎﻱ ﺁﺑﺨﻮﺭ ﻫ‪‬ﺮﻱ ﺭﻭﺩ ﻳﺎ‬
‫ﻫﺮﺍﺕ ﺩﺍﻧﺴﺘﻪ ﻭ ﺩﺭ ﻣﻔﻬﻮﻡ “ﺩﺭﻳﺎﭼﻪ ﻫﺎﻳﺶ” ﺷﻚ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬

‫‪ .6‬ﺍﻳﻦ ﺩﻭ ﻭﺍژﻩ ﺑﺮ ﮔﺮﺩﺍﻥ “ﺳﺮَﺳﻚ‪ ”‬ﻭ “ﺩ‪‬ﺭﻳﻮﻳﻚ‪”‬ﻱ ﺍﻭﺳﺘﺎﻳﻲ ﺍﺳﺖ‪“ .‬ﺩﺍﺭﻣﺴﺘﺘﺮ” ﺑﻪ ﺟﺎﻱ ﺁﻥ ﻫﺎ “ﭘﺸﻪ ﻱ ﺁﻟﻮﺩﻩ” ﺁﻭﺭﺩﻩ‬
‫ﻭ ﻫﻴﭻ ﮔﻮﻧﻪ ﺗﻮﺿﻴﺤﻲ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻧﺪﺍﺩﻩ ﺍﺳﺖ‪“ .‬ﻧﻴﺒﺮگ” ﺑﻪ ﭘﻴﺮﻭﻱ ﺍﺯ ﺯﻧﺪ ﻭﻧﺪﻳﺪﺍﺩ‪ ،‬ﺁﻥ ﻫﺎ ﺭﺍ ﺑﻪ “ﺷﻴﻮﻥ ﻭ ﻣﻮﻳﻪ”‬
‫ﺑﺮﮔﺮﺩﺍﻧﺪﻩ ﻛﻪ ﺩﺭ ﺩﻳﻦ ﻣﺰﺩﺍﭘﺮﺳﺘﻲ ﻛﺎﺭﻱ ﺍﺳﺖ ﻧﻜﻮﻫﻴﺪﻩ ﻭ ﺍﻫﺮﻳﻤﻨﻲ ﻭ “ﺑﻴﻠﻲ” ﻭﺍژﻩ ﻱ ﺩﻭﻡ ﺭﺍ ﺑﻪ ﻣﻌﻨﻲ “ﻣﺎﻳﻊ‬
‫ﻏﻠﻴﻆ”)ﺍﺷﺎﺭﻩ ﺑﻪ “ﺑ‪‬ﻠﻐﻢ” ﻳﻜﻲ ﺍﺯ ﺍﺧﻼﻁ ﭼﻬﺎﺭﮔﺎﻧﻪ( ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪.‬‬

‫‪ .7‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻳﺎﺩﺩﺍﺷﺖ ﻫﺎ ﺯﻳﺮ ﻛﺎﺑﻞ ﺑﺪﺳﺎﻳﻪ‪.‬‬

‫‪ .8‬ﻳﺎ ﺑﻬﺘﺮ ﺍﺳﺖ ﮔﻔﺘﻪ ﺷﻮﺩ “ﻓﺮﻣﺎﻧﺮﻭﺍﻳﻲ ﺳﺘﻤﮕﺮﺍﻧﻪ”‪).‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ (ﺯﻧﺪ) ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .9‬ﻧﮕﺎﻩ ﮔﻨﻴﺪ ﺑﻪ ﺑﻨﺪ ‪ 32‬ﻓﺮﮔﺮﺩ ‪.8‬‬

‫‪ ..10‬ﻫ‪‬ﺮﻭﺕ )؟(‬

‫‪ .11‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﺑﻨﺪﻫﺎﻱ ‪ 36‬ﺗﺎ ‪ 39‬ﻓﺮﮔﺮﺩ ‪.3‬‬

‫‪ .12‬ﺟﺎﺩﻭﻳﻲ ﺍﺯ ﺭﺍﻩ ﭼﺸﻢ ﻳﺎ ﮔﻮﺵ ﺑﻜﺎﺭ ﺁﻳﺪ‪).‬ﻭﻧﺪﻳﺪﺍﺩ‪ ،‬ﮔﺰﺍﺭﺵ ﺍﺳﻔﻨﺪﻳﺎﺭﺟﻲ(‬

‫‪ .13‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻳﺴﻨﺎ ﻫﺎﺕ ‪ ،19‬ﺑﻨﺪ ‪.18‬‬

‫‪ 143‬ﺁﻧﺎﻥ ﻛﻪ ﺧﻮﺩ ﺳﺴﺖ ﺑﺎﻭﺭﻧﺪ ﻭ ﺍﻧﮕﻴﺰﻩ ﻱ ﺳﺴﺖ ﺑﺎﻭﺭﻱ ﺩﻳﮕﺮ ﻣﺮﺩﻣﺎﻥ ﻣﻲ ﺷﻮﻧﺪ‪) .‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ( ﺯﻧﺪ )ﻭﻧﺪﻳﺪﺍﺩ(‬

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‫‪ .15‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﺑﻨﺪﻫﺎﻱ ‪ 73‬ﻭ ‪ 74‬ﻓﺮﮔﺮﺩ ‪.8‬‬

‫‪ .16‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﻓﺮﮔﺮﺩ ‪.16‬‬

‫‪ .17‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﺳﺮﺯﻣﻴﻦ ﻫﺎﻱ ﺁﺑﺨﻮﺭ ﺭﻭﺩ ﺍﻳﻨﺪﻭﺱ ﻳﺎ ﭘﻨﺠﺎﺏ ﻛﻨﻮﻧﻲ‪).‬ﺩﺍﺭﻣﺴﺘﺘﺮ(‬

‫‪ .18‬ﺁﺷﻜﺎﺭ ﻧﻴﺴﺖ ﻛﻪ ﭼﺮﺍ “ﺩﺷﺘﺎﻥ ﻧﺎﺑﻬﻨﺠﺎﺭ ﺯﻧﺎﻥ” ﺭﺍ ﺍﻫﺮﻳﻤﻦ ﺩﻭﺑﺎﺭ ﻣﻲ ﺁﻓﺮﻳﻨﺪ‪“ .‬ﻧﻴﺒﺮگ” ﺩﺭ ﻫﺮ ﺩﻭ ﺑﻨﺪ ‪ 18‬ﻭ ‪ 19‬ﺑﻪ‬
‫ﺟﺎﻱ ﺁﻥ “ﻧﺸﺎﻥ ﺷﻨﺎﺳﺎﻳﻲ ﺳﺮﻛﺶ” ﺁﻭﺭﺩﻩ ﻛﻪ ﻫﻢ ﺗﻜﺮﺍﺭﻱ ﻭ ﻫﻢ ﻣﺒﻬﻢ ﺍﺳﺖ‪.‬‬

‫‪ .19‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻳﺎﺩﺩﺍﺷﺖ ﻫﺎ‪.‬‬

‫‪ .20‬ﺩﺍﺭﻣﺴﺘﺘﺮ ﺑﺎ ﺍﺷﺎﺭﻩ ﺑﻪ ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ )ﺯﻧﺪ( ﻭﻧﺪﻳﺪﺍﺩ‪ ،‬ﺳﺮﺯﻣﻴﻦ ﺁﺑﺨﻮﺭ ﺭﻭﺩ ﺭﻧﮓ ﻫﺎ ﺭﺍ ﺑﺎ ﻧﺎﺣﻴﻪ ﻱ ﻣﻴﺎﻥ ﺭﻭﺩﺍﻥ‬
‫)‪(Mosopotamia‬ﻳﻜﻲ ﺩﺍﻧﺴﺘﻪ ﺍﺳﺖ‪ .‬ﺩﺭ ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ )ﺯﻧﺪ( ﻭﻧﺪﻳﺪﺍﺩ‪ .‬ﺩﺭﺑﺎﺭﻩ ﻱ “ﻣﺮﺩﻣﺎﻥ ﺑﻲ ﺳﺮ” ﺁﻣﺪﻩ ﺍﺳﺖ‪:‬‬
‫“ﻣﺮﺩﻣﻲ ﻛﻪ ﻫﻴﭻ ﻓﺮﻣﺎﻧﺮﻭﺍﻳﻲ ﺭﺍ ﺑﻪ ﺳﺎﻻﺭﻱ ﺧﻮﻳﺶ ﻧﻤﻲ ﭘﺬﻳﺮﻧﺪ”‬

‫ﺩﺍﺭﻣﺴﺘﺘﺮ ﺍﻓﺰﻭﺩﻩ ﺍﺳﺖ ‪:‬‬

‫“ﺍﻳﻦ ﺗﺮﻛﻴﺐ‪ ،‬ﺗﺮﺟﻤﻪ ﻱ “ﺍﺳﺮَﻭﺷﻪ”)ﺳﺮﻛﺸﻲ‪ ،‬ﺷﻮﺭﺵ‪ ،‬ﻧﺎﻓﺮﻣﺎﻧﻲ ﺩﺭ ﺑﺮﺍﺑﺮ ﻗﺎﻧﻮﻥ( ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺩﻭﺭﻩ ﻱ ﺳﺎﺳﺎﻧﻲ ﺑﻪ‬
‫ﺩﺭﺳﺘﻲ ﺩﺭﺑﺎﺭﻩ ﻱ ﻣﺮﺩﻡ ﺳﺮﺯﻣﻴﻦ ﻫﺎﻱ ﻣﻴﺎﻥ ﺩﻭ ﺭﻭﺩ ﺩﺟﻠﻪ ﻭ ﻓﺮﺍﺕ ‪ -‬ﻛﻪ ﭘﻴﺮﻭ ﻛﻴﺶ ﻣﺰﺩﺍﭘﺮﺳﺘﻲ ﻧﺒﻮﺩﻩ ﺍﻧﺪ ‪ -‬ﺑﻜﺎﺭ ﻣﻲ‬
‫ﺭﻓﺘﻪ ﺍﺳﺖ‪ .‬ﻣﻦ ﮔﻤﺎﻥ ﻣﻲ ﺑﺮﻡ ﻛﻪ ﺑﺎﻳﺪ ﻣﻌﻨﻲ ﻭﺍژﮔﺎﻧﻲ ﺍﻳﻦ ﺗﺮﻛﻴﺐ ﺭﺍ ﺑﭙﺬﻳﺮﻳﻢ ﻭ ﺩﺭ ﺍﻳﻦ ﺑﻨﺪ‪ ،‬ﺳﺮﭼﺸﻤﻪ ‪ -‬ﻳﺎ ﺩﺳﺖ ﻛﻢ ‪-‬‬
‫ﻛﻬﻦ ﺗﺮﻳﻦ ﺷﻜﻞ ﺍﻓﺴﺎﻧﻪ ﻫﺎﻳﻲ ﺭﺍ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﻱ ﻣﺮﺩﻣﺎﻥ ﺑﻲ ﺳﺮ ﺑﺎ ﭼﺸﻤﺎﻧﻲ ﺑﺮ ﺷﺎﻧﻪ ﻫﺎﺷﺎﻥ ﺩﺭ ﺑﺮﺧﻲ ﺍﺯ ﻣﻨﺎﺑﻊ ﺁﻣﺪﻩ‬
‫ﺍﺳﺖ‪ ،‬ﺑﺸﻨﺎﺳﻴﻢ‪ .‬ﺟﻐﺮﺍﻓﻴﺎﺩﺍﻧﺎﻥ ﺍﻳﺮﺍﻧﻲ ﺍﺯ ﭼﻨﻴﻦ ﻣﺮﺩﻣﺎﻧﻲ ﻧﺎﻡ ﻣﻲ ﺑﺮﻧﺪ ﻭ ﺟﺎﻱ ﺁﻧﺎﻥ ﺭﺍ ﺩﺭ ﺟﺰﻳﺮﻩ ﻫﺎﻱ ﺧﺎﻭﺭﻱ ﻧﺰﺩﻳﻚ‬
‫ﭼﻴﻦ ﺫﻛﺮ ﻣﻲ ﻛﻨﻨﺪ ﻛﻪ ﺁﻧﺎﻥ ﺭﺍ ﺍﺯ ﺁﻥ ﺟﺎ ﺑﻪ ﻧﺰﺩ ﺧﺎﻥ ﺗﺎﺗﺎﺭﺍﻥ ﻓﺮﺳﺘﺎﺩﻧﺪ‪).‬ﺑﻪ ﻧﻘﻞ ﻓﻬﺮﺳﺖ ﺍﻭﺯﻟﻲ( ﺑﺮﺍﻱ ﺷﻨﺎﺧﺖ ﺑﻨﻴﺎﺩ‬
‫ﺍﺳﺎﻃﻴﺮﻱ ﺍﻳﻦ ﺍﻓﺴﺎﻧﻪ ﻫﺎ ﻣﻲ ﺗﻮﺍﻥ ﭘﻴﺸﻴﻨﻪ ﻱ ﺁﻥ ﻫﺎ ﺭﺍ ﺗﺎ ﺍﺳﺎﻃﻴﺮ ﻫﻨﺪﻱ ﻭ ﻳﻮﻧﺎﻧﻲ ﻧﻴﺰ ﺩﻧﺒﺎﻝ ﻛﺮﺩ‪”.‬‬

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‫ﻓﺮﮔﺮﺩ ﺩﻭﻡ‬

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‫ﺑﺨﺶ ﻳﻜﻢ‬

‫‪1‬‬

‫ﺯﺭﺗﺸﺖ ﺍﺯ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺮﺳﻴﺪ ‪:‬‬

‫ﺍﻱ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ! ﺍﻱ ﺳﭙﻨﺪﺗﺮﻳﻦ ﻣﻴﻨﻮ ! ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍَﺳﺘﻮﻣ‪‬ﻨﺪ ! ﺍﻱ ﺍَﺷَﻮ‪‬ﻥ !‬

‫ﺗﻮ ‪ -‬ﻛﻪ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍﻳﻲ ‪ -‬ﺟﺰ ﻣﻦ ‪ -‬ﻛﻪ ﺯﺭﺗﺸﺘﻢ ‪ -‬ﻧﺨﺴﺖ ﺑﺎ ﻛﺪﺍﻡ ﻳﻚ ﺍﺯ ﻣﺮﺩﻣﺎﻥ‪ ،‬ﻫﻤﭙﺮﺳﮕﻲ ﻛﺮﺩﻱ ؟‬

‫ﻛﺪﺍﻣﻴﻦ ﻛﺲ ﺑﻮﺩ ﻛﻪ ﺗﻮ ﺩﻳﻦ ﺍﻫﻮﺭﻩ ﻭ ﺯﺭﺗﺸﺖ ﺭﺍ ﺑﺪﻭ ﻓﺮﺍﺯ ﻧﻤﻮﺩﻱ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﮔﻔﺖ ‪:‬‬

‫ﺍﻱ ﺯﺭﺗﺸﺖ ﺍﺷﻮﻥ !‬

‫ﺟﻢ ﻫﻮﺭ ﭼﻬﺮ ﺧﻮﺏ ﺭﻣﻪ‪ ،‬ﻧﺨﺴﺘﻴﻦ ﻛﺲ ﺍﺯ ﻣﺮﺩﻣﺎﻥ ﺑﻮﺩ ﻛﻪ ﭘﻴﺶ ﺍﺯ ﺗﻮ ‪ -‬ﺯﺭﺗﺸﺖ ‪ -‬ﻣﻦ ‪ -‬ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ‪ -‬ﺑﺎ ﺍﻭ‬
‫ﻫﻤﭙﺮﺳﮕﻲ ﻛﺮﺩﻡ ﻭ ﺁﻧﮕﺎﻩ ﺩﻳﻦ ﺍﻫﻮﺭﻩ ﻭ ﺯﺭﺗﺸﺖ ﺭﺍ ﺑﺪﻭ ﻓﺮﺍﺯ ﻧﻤﻮﺩﻡ‪.‬‬

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‫ﺍﻱ ﺯﺭﺗﺸﺖ !‬

‫ﭘﺲ ﻣﻦ ‪ -‬ﻛﻪ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍﻳﻢ ‪ -‬ﺍﻭ ﺭﺍ ﮔﻔﺘﻢ ‪:‬‬

‫ﻫﺎﻥ ﺍﻳﻦ ﺟﻢ ﻫﻮﺭﭼﻬﺮ‪ ،‬ﭘﺴﺮ ﻭﻳ‪‬ﻮﻧﮕﻬﺎﻥ !‬

‫ﺗﻮ ﺩﻳﻦ ﺁﮔﺎﻩ ﻭ ﺩﻳﻦ ﺑﺮﺩﺍﺭ ﻣﻦ ] ﺩﺭ ﺟﻬﺎﻥ [ ﺑﺎﺵ‪.‬‬

‫ﺍﻱ ﺯﺭﺗﺸﺖ !‬

‫ﺁﻧﮕﺎﻩ ﺟﻢ ﻫﻮﺭﭼﻬﺮ‪ ،‬ﻣﺮﺍ ﭘﺎﺳﺦ ﮔﻔﺖ ‪:‬‬

‫ﻣﻦ ﺯﺍﺩﻩ ﻭ ﺁﻣﻮﺧﺘﻪ ﻧﺸﺪﻩ ﺍﻡ ﻛﻪ ﺩﻳﻦ ﺁﮔﺎﻩ ﻭ ﺩﻳﻦ ﺑﺮﺩﺍﺭ ﺗﻮ ] ﺩﺭ ﺟﻬﺎﻥ [ ﺑﺎﺷﻢ‪.‬‬

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‫ﺍﻱ ﺯﺭﺗﺸﺖ !‬

‫ﺁﮔﺎﻩ ﻣﻦ ‪ -‬ﻛﻪ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍﻳﻢ ‪ -‬ﺍﻭ ﺭﺍ ﮔﻔﺘﻢ ‪:‬‬

‫ﺍﻱ ﺟﻢ !‬

‫ﺍﮔﺮ ﺩﻳﻦ ﺁﮔﺎﻫﻲ ﻭ ﺩﻳﻦ ﺑﺮﺩﺍﺭﻱ ﺭﺍ ﺍﺯ ﻣﻦ ﻧﭙﺬﻳﺮﻱ‪ ،‬ﭘﺲ ﺟﻬﺎﻥ ﻣﺮﺍ ﻓﺮﺍﺧﻲ ﺑﺨﺶ؛ ﭘﺲ ﺟﻬﺎﻥ ﻣﺮﺍ ﺑﺒﺎﻻﻥ ﻭ ﺑﻪ ﻧﮕﺎﻫﺪﺍﺭﻱ ]‬
‫ﺟﻬﺎﻧﻴﺎﻥ [ ﺳﺎﻻﺭ ﻭ ﻧﮕﺎﻫﺒﺎﻥ ﺁﻥ ﺑﺎﺵ‪.‬‬

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‫ﺍﻱ ﺯﺭﺗﺸﺖ !‬

‫ﺁﻧﮕﺎﻩ ﺟﻢ ﻫﻮﺭﭼﻬﺮ‪ ،‬ﻣﺮﺍ ﭘﺎﺳﺦ ﮔﻔﺖ ‪:‬‬

‫ﻣﻦ ﺟﻬﺎﻥ ﺗﻮ ﺭﺍ ﻓﺮﺍﺧﻲ ﺑﺨﺸﻢ‪ .‬ﻣﻦ ﺟﻬﺎﻥ ﺗﻮ ﺭﺍ ﺑﺒﺎﻻﻧﻢ ﻭ ﺑﻪ ﻧﮕﺎﻫﺪﺍﺭﻱ ] ﺟﻬﺎﻧﻴﺎﻥ [ ﺳﺎﻻﺭ ﻭ ﻧﮕﺎﻫﺒﺎﻥ ﺁﻥ ﺑﺎﺷﻢ‪.‬‬

‫ﺑﻪ ﺷﻬﺮﻳﺎﺭﻱ ﻣﻦ‪ ،‬ﻧﻪ ﺑﺎﺩ ﺳﺮﺩ ﺑﺎﺷﺪ‪ ،‬ﻧﻪ ] ﺑﺎﺩ [ ﮔﺮﻡ‪ ،‬ﻧﻪ ﺑﻴﻤﺎﺭﻱ ﻭ ﻧﻪ ﻣﺮگ‪.‬‬

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‫ﭘﺲ ﻣﻦ ‪ -‬ﻛﻪ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍﻳﻢ ‪ -‬ﺍﻭ ﺭﺍ ﺩﻭ ﺯﻳﻦ ﺑﺨﺸﻴﺪﻡ ‪“ :‬ﺳﻮﻭﺭﺍ”ﻱ ﺯﺭﻳﻦ ﻭ “ﺍﺷﺘﺮ”ﻱ ﺯﺭﻧﺸﺎﻥ‪(1).‬‬

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‫]ﺍﻳﻨﻚ[ ﺟﻢ‪ ،‬ﺑﺮﻧﺪﻩ ﻱ ﺷﻬﺮﻳﺎﺭﻱ ﺍﺳﺖ !‬

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‫ﺁﻧﮕﺎﻩ ﺑﻪ ﺷﻬﺮﻳﺎﺭﻱ ﺟﻢ‪ ،‬ﺳﻴﺼﺪ ﺯﻣﺴﺘﺎﻥ ﺑﺴﺮ ﺁﻣﺪ ﻭ ﺍﻳﻦ ﺯﻣﻴﻦ ﭘﺮ ﺷﺪ ﺍﺯ ﺭﻣﻪ ﻫﺎ ﻭ ﺳﺘﻮﺭﺍﻥ ﻭ ﻣﺮﺩﻣﺎﻥ ﻭ ﺳﮕﺎﻥ ﻭ‬
‫ﭘﺮﻧﺪﮔﺎﻥ ﻭ ﺁﺗﺸﺎﻥ ﺳﺮﺥ ﺳﻮﺯﺍﻥ؛ ﻭ ﺭﻣﻪ ﻫﺎ ﻭ ﺳﺘﻮﺭﺍﻥ ﻭ ﻣﺮﺩﻣﺎﻥ‪ ،‬ﺑﺮ ﺍﻳﻦ ] ﺯﻣﻴﻦ [ ﺟﺎﻱ ﻧﻴﺎﻓﺘﻨﺪ‪.‬‬

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‫ﭘﺲ ﻣﻦ ﺑﻪ ﺟﻢ ﻫﻮﺭﭼﻬﺮ ﺁﮔﺎﻫﻲ ﺩﺍﺭﻡ ‪:‬‬

‫ﺍﻱ ﺟﻢ ﻫﻮﺭﭼﻬﺮ ﭘﺴﺮ ﻭ ﻳﻮﻧﮕﻬﺎﻥ!‬

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‫ﺍﻳﻦ ﺯﻣﻴﻦ ﭘﺮ ﺷﺪ ﻭ ﺑﺮ ﻫﻢ ﺁﻣﺪ ﺍﺯ ﺭﻣﻪ ﻫﺎ ﻭ ﺳﺘﻮﺭﺍﻥ ﻭ ﻣﺮﺩﻣﺎﻥ ﻭ ﺳﮕﺎﻥ ﻭ ﭘﺮﻧﺪﮔﺎﻥ ﻭ ﺁﺗﺸﺎﻥ ﺳﺮﺥ ﺳﻮﺯﺍﻥ‪ .‬ﻭ ﺭﻣﻪ ﻫﺎ ﻭ‬
‫ﺳﺘﻮﺭﺍﻥ ﻭ ﻣﺮﺩﻣﺎﻥ‪ ،‬ﺑﺮ ﺍﻳﻦ ] ﺯﻣﻴﻦ [ ﺟﺎﻱ ﻧﻴﺎﺑﻨﺪ‪.‬‬

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‫ﺁﻧﮕﺎﻩ ﺟﻢ ﺑﻪ ﺭﻭﺷﻨﻲ‪ ،‬ﺑﻪ ﺳﻮﻱ ﻧﻴﻤﺮﻭﺯ‪ (2)،‬ﺑﻪ ﺭﺍﻩ ﺧﻮﺭﺷﻴﺪ ﻓﺮﺍﺯ ﺭﻓﺖ‪ .‬ﺍﻭ ﺍﻳﻦ ﺯﻣﻴﻦ ﺭﺍ ﺑﻪ “ﺳﻮﻭﺭﺍ” ﺯﺭﻳﻦ ﺑﺮﺳ‪‬ﻔﺖ ﻭ ﺑﻪ‬
‫“ﺍﺷﺘﺮﺍ” ﺑﺸ‪‬ﻔﺖ ﻭ ﭼﻨﻴﻦ ﮔﻔﺖ ‪:‬‬

‫ﺍﻱ ﺳﭙﻨﺪﺍﺭﻣﺬ !‬

‫ﺑﻪ ﻣﻬﺮﺑﺎﻧﻲ ﻓﺮﺍﺯ ﺭﻭ ﻭ ﺑﻴﺶ ﻓﺮﺍﺥ ﺷﻮ ﻛﻪ ﺭﻣﻪ ﻫﺎ ﻭ ﺳﺘﻮﺭﺍﻥ ﻭ ﻣﺮﺩﻣﺎﻥ ﺭﺍ ﺑﺮﺗﺎﺑﻲ‪(3).‬‬

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‫ﭘﺲ ﺟﻢ ﺍﻳﻦ ﺯﻣﻴﻦ ﺭﺍ ﻳﻚ ﺳﻮﻡ ﺑﻴﺶ ﺍﺯ ﺁﻧﭽﻪ ﭘﻴﺶ ﺗﺮ ﺑﻮﺩ‪ ،‬ﻓﺮﺍﺧﻲ ﺑﺨﺸﻴﺪ ﻭ ﺑﺪﺍﻥ ﺟﺎ ﺭﻣﻪ ﻫﺎ ﻭ ﺳﺘﻮﺭﺍﻥ ﻭ ﻣﺮﺩﻣﺎﻥ ﻓﺮﺍﺯ‬
‫ﺭﻓﺘﻨﺪ‪ ،‬ﺑﻪ ﺧﻮﺍﺳﺖ ﻭ ﻛﺎﻡ ﺧﻮﻳﺶ‪ ،‬ﭼﻮﻧﺎﻥ ﻛﻪ ﻛﺎﻡ ﻫﺮ ﻛﺲ ﺑﻮﺩ‪.‬‬

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‫ﺁﻧﮕﺎﻩ ﺑﻪ ﺷﻬﺮﻳﺎﺭﻱ ﺟﻢ‪ ،‬ﺷﺸﺼﺪ ﺯﻣﺴﺘﺎﻥ ﺑﺴﺮ ﺁﻣﺪ ﻭ ﺍﻳﻦ ﺯﻣﻴﻦ ﭘﺮ ﺷﺪ ﺍﺯ ﺭﻣﻪ ﻫﺎ ﻭ ﺳﺘﻮﺭﺍﻥ ﻭ ﻣﺮﺩﻣﺎﻥ ﻭ ﺳﮕﺎﻥ ﻭ‬
‫ﭘﺮﻧﺪﮔﺎﻥ ﻭ ﺁﺗﺸﺎﻥ ﺳﺮﺥ ﺳﻮﺯﺍﻥ‪ ،‬ﻭ ﺭﻣﻪ ﻫﺎ ﻭ ﺳﺘﻮﺭﺍﻥ ﻭ ﻣﺮﺩﻣﺎﻥ ﺑﺮ ﺍﻳﻦ ] ﺯﻣﻴﻦ [ ﺟﺎﻱ ﻧﻴﺎﻓﺘﻨﺪ‪.‬‬

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‫ﭘﺲ ﺁﻧﮕﺎﻩ ﻣﻦ ﺑﻪ ﺟﻢ ﻫﻮﺭﭼﻬﺮ‪ ،‬ﺁﮔﺎﻫﻲ ﺩﺍﺩﻡ ‪:‬‬

‫ﺍﻱ ﺟﻢ ﻫﻮﺭ ﭼﻬﺮ‪ ،‬ﭘﺴﺮ ﻭﻳ‪‬ﻮﻧﮕَﻬﺎﻥ !‬

‫ﺍﻳﻦ ﺯﻣﻴﻦ ﭘﺮ ﺷﺪ ﻭ ﺑﺮﻫﻢ ﺁﻣﺪ ﺍﺯ ﺭﻣﻪ ﻫﺎ ﻭ ﺳﺘﻮﺭﺍﻥ ﻭ ﻣﺮﺩﻣﺎﻥ ﻭ ﺳﮕﺎﻥ ﻭ ﭘﺮﻧﺪﮔﺎﻥ ﻭ ﺁﺗﺸﺎﻥ ﺳﺮﺥ ﺳﻮﺯﺍﻥ‪ .‬ﻭ ﺭﻣﻪ ﻫﺎ ﻭ‬
‫ﺳﺘﻮﺭﺍﻥ ﻭ ﻣﺮﺩﻣﺎﻥ‪ ،‬ﺑﺮ ﺍﻳﻦ ] ﺯﻣﻴﻦ [ ﺟﺎﻱ ﻧﻴﺎﺑﻨﺪ‪.‬‬

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‫ﺁﻧﮕﺎﻩ ﺟﻢ ﺑﻪ ﺭﻭﺷﻨﻲ‪ ،‬ﺑﻪ ﺳﻮﻱ ﻧﻴﻤﺮﻭﺯ‪ ،‬ﺑﻪ ﺭﺍﻩ ﺧﻮﺭﺷﻴﺪ ﻓﺮﺍﺯ ﺭﻓﺖ‪ .‬ﺍﻭ ﺍﻳﻦ ﺯﻣﻴﻦ ﺭﺍ ﺑﻪ “ﺳﻮﻭﺭﺍ” ﻱ ﺯﺭﻳﻦ ﺑﺮﺳ‪‬ﻔﺖ ﻭ ﺑﻪ‬
‫“ﺍَﺷﺘﺮﺍ” ﺑﺸ‪‬ﻔﺖ ﻭ ﭼﻨﻴﻦ ﮔﻔﺖ ‪:‬‬

‫ﺍﻱ ﺳﭙﻨﺪﺍﺭﻣﺬ !‬

‫ﺑﻪ ﻣﻬﺮﺑﺎﻧﻲ ﻓﺮﺍﺯ ﺭﻭ ﻭ ﺑﻴﺶ ﻓﺮﺍﺥ ﺷﻮ ﻛﻪ ﺭﻣﻪ ﻫﺎ ﻭ ﺳﺘﻮﺭﺍﻥ ﻭ ﻣﺮﺩﻣﺎﻥ ﺭﺍ ﺑﺮﺗﺎﺑﻲ‪.‬‬

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‫ﭘﺲ ﺟﻢ ﺍﻳﻦ ﺯﻣﻴﻦ ﺭﺍ ﺩﻭ ﺳﻮﻡ ﺑﻴﺶ ﺍﺯ ﺁﻧﭽﻪ ﭘﻴﺶ ﺗﺮ ﺑﻮﺩ‪ ،‬ﻓﺮﺍﺧﻲ ﺑﺨﺸﻴﺪ ﻭ ﺑﺪﺍﻥ ﺟﺎ ﺭﻣﻪ ﻫﺎ ﻭ ﺳﺘﻮﺭﺍﻥ ﻭ ﻣﺮﺩﻣﺎﻥ ﻓﺮﺍﺯ‬
‫ﺭﻓﺘﻨﺪ‪ ،‬ﺑﻪ ﺧﻮﺍﺳﺖ ﻭ ﻛﺎﻡ ﺧﻮﻳﺶ‪ ،‬ﭼﻮﻧﺎﻥ ﻛﻪ ﻛﺎﻡ ﻫﺮ ﻛﺲ ﺑﻮﺩ‪.‬‬

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‫ﺁﻧﮕﺎﻩ ﺑﻪ ﺷﻬﺮﻳﺎﺭﻱ ﺟﻢ‪ ،‬ﻧﻬﺼﺪ ﺯﻣﺴﺘﺎﻥ ﺑﺴﺮ ﺁﻣﺪ ﻭ ﺍﻳﻦ ﺯﻣﻴﻦ ﭘﺮﺷﺪ ﺍﺯ ﺭﻣﻪ ﻫﺎ ﻭ ﺳﺘﻮﺭﺍﻥ ﻭ ﻣﺮﺩﻣﺎﻥ ﻭ ﺳﮕﺎﻥ ﻭ ﭘﺮﻧﺪﮔﺎﻥ‬
‫ﻭ ﺁﺗﺸﺎﻥ ﺳﺮﺥ ﺳﻮﺯﺍﻥ؛ ﻭ ﺭﻣﻪ ﻫﺎ ﻭ ﺳﺘﻮﺭﺍﻥ ﻭ ﻣﺮﺩﻣﺎﻥ‪ ،‬ﺑﺮ ﺍﻳﻦ ] ﺯﻣﻴﻦ [ ﺟﺎﻱ ﻧﻴﺎﻓﺘﻨﺪ‪.‬‬

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‫ﭘﺲ ﻣﻦ ﺑﻪ ﺟﻢ ﻫﻮﺭﭼﻬﺮ ﺁﮔﺎﻫﻲ ﺩﺍﺩﻡ ‪:‬‬

‫ﺍﻱ ﺟﻢ ﻫﻮﺭﭼﻬﺮ‪ ،‬ﭘﺴﺮ ﻭﻳ‪‬ﻮﻧﮕﻬﺎﻥ !‬

‫ﺍﻳﻦ ﺯﻣﻴﻦ ﭘﺮ ﺷﺪ ﻭ ﺑﺮﻫﻢ ﺍﺯ ﺭﻣﻪ ﻫﺎ ﻭ ﺳﺘﻮﺭﺍﻥ ﻭ ﻣﺮﺩﻣﺎﻥ ﻭ ﺳﮕﺎﻥ ﻭ ﭘﺮﻧﺪﮔﺎﻥ ﻭ ﺁﺗﺸﺎﻥ ﺳﺮﺥ ﺳﻮﺯﺍﻥ‪ ،‬ﻭ ﺭﻣﻪ ﻫﺎ ﻭ‬
‫ﺳﺘﻮﺭﺍﻥ ﻭ ﻣﺮﺩﻣﺎﻥ‪ ،‬ﺑﺮ ﺍﻳﻦ ] ﺯﻣﻴﻦ [ ﺟﺎﻱ ﻧﻴﺎﺑﻨﺪ‪.‬‬

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‫ﺁﻧﮕﺎﻩ ﺟﻢ ﺑﻪ ﺭﻭﺷﻨﻲ‪ ،‬ﺑﻪ ﺳﻮﻱ ﻧﻴﻤﺮﻭﺯ‪ ،‬ﺑﻪ ﺭﺍﻩ ﺧﻮﺭﺷﻴﺪ ﻓﺮﺍﺯ ﺭﻓﺖ‪ .‬ﺍﻭ ﺍﻳﻦ ﺯﻣﻴﻦ ﺭﺍ ﺑﻪ “ﺳﻮﻭﺭﺍ”ﻱ ﺯﺭﻳﻦ ﺑﺮﺳ‪‬ﻔﺖ ﻭ ﺑﻪ‬
‫“ﺍﺷﺘﺮﺍ” ﺑﺸ‪‬ﻔﺖ ﻭ ﭼﻨﻴﻦ ﮔﻔﺖ ‪:‬‬

‫ﺍﻱ ﺳﭙﻨﺪﺍﺭﻣﺬ !‬

‫ﺑﻪ ﻣﻬﺮﺑﺎﻧﻲ ﻓﺮﺍﺯﺭﻭ ﻭ ﺑﻴﺶ ﻓﺮﺍﺥ ﺷﻮﺩ ﻛﻪ ﺭﻣﻪ ﻫﺎ ﻭ ﺳﺘﻮﺭﺍﻥ ﻭ ﻣﺮﺩﻣﺎﻥ ﺭﺍ ﺑﺮﺗﺎﺑﻲ‪.‬‬

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‫ﭘﺲ ﺟﻢ ﺍﻳﻦ ﺯﻣﻴﻦ ﺭﺍ ﺳﻪ ﺳﻮﻡ ﺑﻴﺶ ﺍﺯ ﺁﻧﭽﻪ ﭘﻴﺶ ﺗﺮ ﺑﻮﺩ‪ ،‬ﻓﺮﺍﺧﻲ ﺑﺨﺸﻴﺪ ﻭ ﺑﺪﺍﻥ ﺟﺎ ﺭﻣﻪ ﻫﺎ ﻭ ﺳﺘﻮﺭﺍﻥ ﻭ ﻣﺮﺩﻣﺎﻥ ﻓﺮﺍﺯ‬
‫ﺭﻓﺘﻨﺪ‪ ،‬ﺑﻪ ﺧﻮﺍﺳﺖ ﻭ ﻛﺎﻡ ﺧﻮﻳﺶ‪ ،‬ﭼﻮﻧﺎﻥ ﻛﻪ ﻛﺎﻡ ﻫﺮ ﻛﺲ ﺑﻮﺩ‪.‬‬

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‫‪ ...‬ﻭ ﺑﺪﺍﻥ ﺟﺎ ﺭﻣﻪ ﻫﺎ ﻭ ﺳﺘﻮﺭﺍﻥ ﻭ ﻣﺮﺩﻣﺎﻥ ﻓﺮﺍﺯ ﺭﻓﺘﻨﺪ‪ ،‬ﺑﻪ ﺧﻮﺍﺳﺖ ﻭ ﻛﺎﻡ ﺧﻮﻳﺶ‪ ،‬ﭼﻮﻧﺎﻥ ﻛﻪ ﻛﺎﻡ ﻫﺮ ﻛﺲ ﺑﻮﺩ‪.‬‬

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‫ﺑﺨﺶ ﺩﻭﻡ‬

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‫ﺩﺍﺩﺍﺭ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﺑﺮ ] ﻛﺮﺍﻧﻪ ﻱ [ ﺭﻭﺩ ﺩﺍﻳﺘﻴﺎﻱ ﻧﻴﻚ ﺩﺭ ﺍﻳﺮﺍﻥ ﻭﻳﺞ ﻧﺎﻣﻲ‪ ،‬ﺑﺎ ﺍﻳﺰﺩﺍﻥ ﻣﻴﻨﻮﻱ ﺍﻧﺠﻤﻦ ﻓﺮﺍﺯ ﺑﺮﺩ‪.‬‬

‫ﺟﻤﺸﻴﺪ ﺧﻮﺏ ﺭﻣﻪ ﺑﺮ ] ﻛﺮﺍﻧﻪ ﻱ [ ﺭﻭﺩ ﺩﺍﻳﺘﻴﺎﻱ ﻧﻴﻚ ﺩﺭ ﺍﻳﺮﺍﻥ ﻭﻳﺞ ﻧﺎﻣﻲ‪ ،‬ﺑﺎ ﺑﺮﺗﺮﻳﻦ ﻣﺮﺩﻣﺎﻥ ﺍﻧﺠﻤﻦ ﻓﺮﺍﺯ ﺑﺮﺩ‪.‬‬

‫ﺩﺍﺩﺍﺭ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﺑﺮ ] ﻛﺮﺍﻧﻪ ﻱ [ ﺭﻭﺩ ﺩﺍﻳﺘﻴﺎﻱ ﻧﻴﻚ ﺩﺭ ﺍﻳﺮﺍﻥ ﻭﻳﺞ ﻧﺎﻣﻲ ﺑﺎ ﺍﻳﺰﺩﺍﻥ ﻣﻴﻨﻮﻱ ﺑﺪﺍﻥ ﺍﻧﺠﻤﻦ ﺩﺭﺁﻣﺪ‪.‬‬

‫ﺟﻤﺸﻴﺪ ﺧﻮﺏ ﺭﻣﻪ ﺑﺮ ] ﻛﺮﺍﻧﻪ ﻱ [ ﺭﻭﺩ ﺩﺍﻳﺘﻴﺎﻱ ﻧﻴﻚ ﺩﺭ ﺍﻳﺮﺍﻥ ﻭﻳﺞ ﻧﺎﻣﻲ‪ ،‬ﻫﻤﮕﺎﻡ ﺑﺎ ﻣﺮﺩﻣﺎﻥ ﮔﺮﺍﻧﻤﺎﻳﻪ ﺑﺪﺍﻥ ﺍﻧﺠﻤﻦ‬
‫ﺩﺭﺁﻣﺪ‪.‬‬

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‫ﺁﻧﮕﺎﻩ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﺑﻪ ﺟﻢ ﮔﻔﺖ ‪:‬‬

‫ﺍﻱ ﺟﻢ ﻫﻮﺭﭼﻬﺮ‪ ،‬ﭘﺴﺮ ﻭﻳ‪‬ﻮﻧﮕﻬﺎﻥ !‬

‫ﺑﺪﺗﺮﻳﻦ ﺯﻣﺴﺘﺎﻥ ﺑﺮ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ﻓﺮﻭﺩ ﺁﻳﺪ ﻛﻪ ﺁﻥ ﺯﻣﺴﺘﺎﻧﻲ ﺳﺨﺖ ﻣﺮگ ﺁﻭﺭ ﺍﺳﺖ‪.‬‬

‫ﺁﻥ ﺑﺪﺗﺮﻳﻦ ﺯﻣﺴﺘﺎﻥ ﺑﺮ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ﻓﺮﻭﺩ ﺁﻳﺪ ﻛﻪ ﭘﺮ ﺑﺮﻑ ﺍﺳﺖ‪ .‬ﺑﺮﻑ ﻫﺎ ﺑﺎﺭﺩ ﺑﺮ ﺑﻠﻨﺪﺗﺮﻳﻦ ﻛﻮﻩ ﻫﺎ ﺑﻪ ﺑﻠﻨﺪﺍﻱ‬
‫ﺍﺭﺩﻭﻱ‪(4).‬‬

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‫ﺍﻱ ﺟﻢ !‬

‫ﺍﺯ ﺳﻪ ] ﺟﺎﻱ [ ﺍﻳﺪﺭﮔﻮ ] ﺳﭙﻨﺪ [ﺍﻥ ﺑﺮﺳﻨﺪ ‪ :‬ﺁﻥ ﻫﺎ ﻛﻪ ﺩﺭ ﺑﻴﻢ ﮔﻴﻦ ﺗﺮﻳﻦ ﺟﺎﻫﺎﻳﻨﺪ؛ ﺁﻥ ﻫﺎ ﻛﻪ ﺑﺮﻓﺮﺍﺯ ﻛﻮﻩ ﻫﺎﻳﻨﺪ ﻭ ﺁﻥ ﻫﺎ‬
‫ﻛﻪ ﺩﺭ ژﺭﻓﺎﻱ ﺭﻭﺳﺘﺎﻫﺎﻳﻨﺪ ﺑﺪﺍﻥ ﻛﻨﺪﻩ ﻣﺎﻥ ﻫﺎ‪.‬‬

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‫ﺍﻱ ﺟﻢ !‬

‫ﭘﻴﺶ ﺍﺯ ] ﺁﻥ [ ﺯﻣﺴﺘﺎﻥ‪ ،‬ﺩﺭ ﭘﻲ ﺗﺎﺯﺵ ﺁﺏ‪ ،‬ﺍﻳﻦ ﺳﺮﺯﻣﻴﻦ ﻫﺎ ﺑﺎﺭﺁﻭﺭ ﮔﻴﺎﻫﺎﻥ ﺑﺎﺷﻨﺪ؛ ] ﺍﻣﺎ ﺩﺭ ﭘﻲ ﺯﻣﺴﺘﺎﻥ ﻭ [ ﺍﺯ ﺁﻥ ﭘﺲ‬
‫ﻛﻪ ﺑﺮﻑ ﻫﺎ ﺑﮕﺪﺍﺯﻧﺪ‪ ،‬ﺍﮔﺮ ﺍﻳﺪﺭ ﺟﺎﻱ ﭘﺎﻱ ﺭﻣﻪ ﺍﻱ ﺩﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ﺩﻳﺪﻩ ﺷﻮﺩ‪ ،‬ﺷﮕﻔﺘﻲ ﺍﻧﮕﻴﺰﺩ‪.‬‬

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‫ﭘﺲ ] ﺗﻮ ‪ -‬ﺍﻱ ﺟﻢ ! ‪ [ -‬ﺁﻥ “ﻭ‪‬ﺭ”)‪ (5‬ﺭﺍ ﺑﺴﺎﺯ‪ ،‬ﻫﺮ ﻳﻚ ﺍﺯ ﭼﻬﺎﺭ ﺑﺮﺵ ﺑﻪ ﺩﺭﺍﺯﺍﻱ ﺍَﺳﭙ‪‬ﺮﻳﺴﻲ ﻭ ﺗﺨﻤﻪ ﻫﺎﻱ ﺭﻣﻪ ﻫﺎ ﻭ‬
‫ﺳﺘﻮﺭﺍﻥ ﻭ ﻣﺮﺩﻣﺎﻥ ﻭ ﺳﮕﺎﻥ ﻭ ﭘﺮﻧﺪﮔﺎﻥ ﻭ ﺁﺗﺸﺎﻥ ﺳﺮﺥ ﺳﻮﺯﺍﻥ ﺭﺍ ﺑﺪﺍﻥ ﺟﺎ ﺑﺒﺮ‪.‬‬

‫ﭘﺲ ] ﺗﻮ ‪ -‬ﺍﻱ ﺟﻢ ! ‪ [ -‬ﺁﻥ “ﻭ‪‬ﺭ” ﺭﺍ ﺑﺴﺎﺯ‪ ،‬ﻫﺮ ﻳﻚ ﺍﺯ ﭼﻬﺎﺭ ﺑﺮﺵ ﺑﻪ ﺩﺭﺍﺯﺍﻱ ﺍَﺳﭙ‪‬ﺮﻳﺴﻲ ﺑﺮﺍﻱ ﺯﻳﺴﺘﮕﺎﻩ ﻣﺮﺩﻣﺎﻥ؛ ﻫﺮ ﻳﻚ‬
‫ﺍﺯ ﭼﻬﺎﺭ ﺑﺮﺵ ﺑﻪ ﺩﺭﺍﺯﺍﻱ ﺍَﺳﭙ‪‬ﺮﻳﺴﻲ ﺑﺮﺍﻱ ﺍﺳﺘﺒﻞ ﮔﺎﻭﺍﻥ ﻭ ﮔﻮﺳﻔﻨﺪﺍﻥ‪.‬‬

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‫‪ ...‬ﻭ ﺑﺪﺍﻥ ﺟﺎ ﺁﺏ ﻫﺎ ﻓﺮﺍﺯ ﺗﺎﺯﺍﻥ ﺩﺭ ﺁﺑﺮﺍﻫﻪ ﻫﺎﻳﻲ ﺑﻪ ﺩﺭﺍﺯﺍﻱ ﻳﻚ ﻫﺎﺳﺮ‪.‬‬

‫‪ ...‬ﻭ ﺑﺪﺍﻥ ﺟﺎ ﻣ‪‬ﺮﻍ ﻫﺎ ﺑﺮﻭﻳﺎﻥ ﻫﻤﻴﺸﻪ ﺳﺒﺰ ﻭ ﺧﺮﻡ؛ ﻫﻤﻴﺸﻪ ﺧﻮﺭﺩﻧﻲ ﻭ ﻧﻜﺎﺳﺘﻨﻲ‪.‬‬

‫‪ ...‬ﻭ ﺑﺪﺍﻥ ﺟﺎ ﺧﺎﻧﻪ ]ﻫﺎ [ ﺑﺮ ﭘﺎﻱ ﺩﺍﺭ؛ ﺧﺎﻧﻪ ]ﻫﺎﻳﻲ [ ﻓﺮﺍﺯ ﺍﺷﻜﻮﺏ‪ ،‬ﻓﺮﻭﺍﺭ ﻭ ﭘﻴﺮﺍﻣﻮﻥ ﻓﺮﻭﺍﺭ‪.‬‬

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‫‪ ...‬ﻭ ﺑﺪﺍﻥ ﺟﺎ ﺑﺰﺭگ ﺗﺮﻳﻦ ﻭ ﺑﺮﺗﺮﻳﻦ ﻭ ﻧﻴﻜﻮﺗﺮﻳﻦ ﺗﺨﻤﻪ ﻫﺎﻱ ﻧﺮﻳﻨﮕﺎﻥ ﻭ ﻣﺎﺩﻳﻨﮕﺎﻥ ﺭﻭﻱ ﺯﻣﻴﻦ ﺭﺍ ﻓﺮﺍﺯ ﺑﺮ‪.‬‬

‫‪ ...‬ﻭ ﺑﺪﺍﻥ ﺟﺎ ﺑﺰﺭگ ﺗﺮﻳﻦ ﻭ ﺑﺮﺗﺮﻳﻦ ﻭ ﻧﻴﻜﻮﺗﺮﻳﻦ ﺗﺨﻤﻪ ﻫﺎﻱ ﭼﻬﺎﺭﭘﺎﻳﺎﻥ ﮔﻮﻧﺎﮔﻮﻥ ﺭﻭﻱ ﺯﻣﻴﻦ ﺭﺍ ﻓﺮﺍﺯ ﺑﺮ‪.‬‬

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‫‪ ...‬ﻭ ﺑﺪﺍﻥ ﺟﺎ ﺗﺨﻢ ﻫﻤﻪ ﻱ ﺭﺳﺘﻨﻲ ﻫﺎﻳﻲ ﺭﺍ ﻛﻪ ﺑﺮ ﺍﻳﻦ ﺯﻣﻴﻦ‪ ،‬ﺑﻠﻨﺪﺗﺮﻳﻦ ﻭ ﺧﻮﺷﺒﻮﻱ ﺗﺮﻳﻨﻨﺪ‪ ،‬ﻓﺮﺍﺯ ﺑﺮ‪.‬‬

‫‪ ...‬ﻭ ﺑﺪﺍﻥ ﺟﺎ ﺗﺨﻤﻪ ﻱ ﻫﻤﻪ ﻱ ﺧﻮﺭﺩﻧﻲ ﻫﺎﻳﻲ ﺭﺍ ﻛﻪ ﺑﺮ ﺍﻳﻦ ﺯﻣﻴﻦ‪ ،‬ﺧﻮﺭﺩﻧﻲ ﺗﺮﻳﻦ ﻭ ﺧﻮﺵ ﺑﻮﻱ ﺗﺮﻳﻨﻨﺪ‪ ،‬ﻓﺮﺍﺯ ﺑﺮ‪.‬‬

‫‪ ...‬ﻭ ] ﺁﻥ ﻫﺎ ﺭﺍ [ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﺟﻔﺖ ﺟﻔﺖ ﻛﻦ ﻭ ﺍﺯ ﻣﻴﺎﻥ ﻧﺎﺭﻓﺘﻨﻲ؛ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﻛﻪ ﻣﺮﺩﻣﺎﻥ ﻣﺎﻧﺪﮔﺎﺭ ﺩﺭ ] ﺁﻥ [ “ﻭﺭ”ﺍﻧﺪ‪.‬‬

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‫ﻣﺒﺎﺩ ﻛﻪ ﮔﻮژﭘﺸﺖ‪ ،‬ﮔﻮژﺳﻴﻨﻪ‪ ،‬ﺑﻲ ﭘ‪‬ﺸﺖ‪ ،‬ﺧُﻞ‪ ،‬ﺩ‪‬ﺭﻳﻮ‪‬ﻙ‪ ،‬ﺩ‪‬ﻳﻮ‪‬ﻙ‪ ،‬ﻛـَﺴﻮﻳﺶ‪ ،‬ﻭﻳﺰﺑﺎﺭﻳﺶ‪ ،‬ﺗﺒﺎﻩ ﺩﻧﺪﺍﻥ‪ ،‬ﭘﻴﺲ ﺟﺪﺍ ﻛﺮﺩﻩ ﺗﻦ‬
‫ﻭ ﻫﻴﭻ ﻳﻚ ﺍﺯ ﺩﻳﮕﺮ ﺩﺍﻍ ﺧﻮﺭﺩﮔﺎﻥ ﺍﻫﺮﻳﻤﻦ‪ ،‬ﺑﺪﺍﻥ ﺟﺎ ] ﺭﺍﻩ ﻳﺎﺑﻨﺪ [‪.‬‬

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‫ﺑﺪﺍﻥ ﻓﺮﺍﺯﺗﺮﻳﻦ ﺟﺎﻱ ﻧﻪ ﮔﺬﺭﮔﺎﻩ ﻛﻦ؛ ﺑﺪﺍﻥ ﻣﻴﺎﻧﻪ ﺷﺶ ﻭ ﺑﺪﺍﻥ ﻓﺮﻭﺩﻳﻦ ﺳﻪ‪.‬‬

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‫ﻫﺰﺍﺭ ﺗﺨﻤﻪ ﻱ ﻧﺮﻳﻨﮕﺎﻥ ﻭ ﻣﺎﺩﻳﻨﮕﺎﻥ ﺭﺍ ﺑﻪ ﮔﺬﺭﮔﺎﻩ ﻫﺎﻱ ﻓﺮﺍﺯﺗﺮﻳﻦ ﺟﺎﻱ‪ ،‬ﺷﺸﺼﺪ ﺗﺎ ﺭﺍ ﺑﺪﺍﻥ ﻣﻴﺎﻧﻪ ﻭ ﺳﻴﺼﺪ ﺗﺎ ﺭﺍ ﺑﺪﺍﻥ‬
‫ﻓﺮﻭﺩﻳﻦ‪ ،‬ﻓﺮﺍﺯ ﺑﺮ‪.‬‬

‫ﺁﻥ ﻫﺎ ﺭﺍ ﺑﻪ “ﺳﻮﻭﺭﺍ”ﻱ ﺯﺭﻳﻦ‪ ،‬ﺑﺪﺍﻥ “ﻭﺭ” ﺑﺮﺍﻥ ﻭ ﺑﺪﺍﻥ “ﻭﺭ” ﺩﺭﻱ ﻭ ﺭﻭﺯﻧﻲ ﺧﻮﺩ ﺭﻭﺷﻦ ﺍﺯ ﺩﺭﻭﻥ ﺑﻨﺸﺎﻥ‪.‬‬

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‫ﺁﻧﮕﺎﻩ ﺟﻢ ] ﺑﺎ ﺧﻮﺩ [ ﺍﻧﺪﻳﺸﻴﺪ ‪:‬‬

‫‪“-‬ﭼﮕﻮﻧﻪ ﻣﻦ ﺍﻳﻦ ﻭﺭ ﺭﺍ ﺑﺴﺎﺯﻡ ﻛﻪ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﺑﻪ ﻣﻦ ﮔﻔﺖ ؟”‬

‫ﭘﺲ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﺑﻪ ﺟﻢ ﮔﻔﺖ ‪:‬‬

‫ﺍﻱ ﺟﻢ ﻫﻮﺭﭼﻬﺮ‪ ،‬ﭘﺴﺮ ﻭﻳﻮﻧﮕﻬﺎﻥ !‬

‫ﺍﻳﻦ ﺯﻣﻴﻦ ﺭﺍ ﺑﻪ ﭘﺎﺷﻨﻪ ﺑﺴﭙ‪‬ﺮ ﻭ ﺑﻪ ﺩﺳﺖ ﺑﻮ‪‬ﺭﺯ؛ ﺑﺪﺍﻥ ﮔﻮﻧﻪ ﻛﻪ ﺍﻛﻨﻮﻥ ﻣﺮﺩﻣﺎﻥ ﺧﺎﻙ ﺷﻔﺘﻪ ﺭﺍ ﻧﺮﻡ ﻣﻲ ﻛﻨﻨﺪ‪.‬‬

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‫ﺁﻧﮕﺎﻩ ﺟﻢ ﭼﻨﺎﻥ ﻛﺮﺩ ﻛﻪ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﺧﻮﺍﺳﺖ ‪ :‬ﺍﻳﻦ ﺯﻣﻴﻦ ﺭﺍ ﺑﻪ ﭘﺎﺷﻨﻪ ﺑﺴﭙ‪‬ﺮﺩ ﻭ ﺑﻪ ﺩﺳﺖ ﺑﻮﺭﺯﻳﺪ؛ ﺑﺪﺍﻥ ﮔﻮﻧﻪ ﻛﻪ ﺍﻛﻨﻮﻥ‬
‫ﻣﺮﺩﻣﺎﻥ ﺧﺎﻙ ﺷﻔﺘﻪ ﺭﺍ ﻧﺮﻡ ﻣﻲ ﻛﻨﻨﺪ‪.‬‬

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‫ﺁﻧﮕﺎﻩ ﺟﻢ ] ﺁﻥ [ “ﻭﺭ” ﺭﺍ ﺑﺴﺎﺧﺖ‪ ،‬ﻫﺮ ﻳﻚ ﺍﺯ ﭼﻬﺎﺭ ﺑﺮﺵ ﺑﻪ ﺩﺭﺍﺯﺍﻱ ﺍﺳﭙ‪‬ﺮﻳﺴﻲ ﻭ ﺗﺨﻤﻪ ﻱ ﺭﻣﻪ ﻫﺎ ﻭ ﺳﺘﻮﺭﺍﻥ ﻭ ﻣﺮﺩﻣﺎﻥ ﻭ‬
‫ﺳﮕﺎﻥ ﻭ ﭘﺮﻧﺪﮔﺎﻥ ﻭ ﺁﺗﺸﺎﻥ ﺳﺮﺥ ﺳﻮﺯﺍﻥ ﺭﺍ ﺑﺪﺍﻥ ﻓﺮﺍﺯ ﺑﺮﺩ‪.‬‬

‫ﺁﻥ ﮔﺎﻩ ﺟﻢ ] ﺁﻥ [ “ﻭﺭ” ﺭﺍ ﺑﺴﺎﺧﺖ‪ ،‬ﻫﺮ ﻳﻚ ﺍﺯ ﭼﻬﺎﺭ ﺑﺮﺵ ﺑﻪ ﺩﺭﺍﺯﺍﻱ ﺍﺳﭙﺮﻳﺴﻲ ﺑﺮﺍﻱ ﺯﻳﺴﺘﮕﺎﻩ ﻣﺮﺩﻣﺎﻥ؛ ﻫﺮ ﻳﻚ ﺍﺯ‬
‫ﭼﻬﺎﺭ ﺑﺮﺵ ﺑﻪ ﺩﺭﺍﺯﺍﻱ ﺍﺳﭙﺮﻳﺲ ﺑﺮﺍﻱ ﺍﺳﺘﺒﻞ ﮔﺎﻭﺍﻥ ﻭ ﮔﻮﺳﻔﻨﺪﺍﻥ‪.‬‬

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‫ﭘﺲ ﺑﺪﺍﻥ ﺟﺎ ﺁﺏ ﻫﺎ ﻓﺮﺍﺯ ﺗﺎﺯﺍﻧﺪ ﺩﺭ ﺁﺑﺮﺍﻫﻪ ﻫﺎﻳﻲ ﺑﻪ ﺩﺭﺍﺯﺍﻱ ﻳﻚ ﻫﺎﺳﺮ‪.‬‬

‫‪ ...‬ﻭ ﺑﺪﺍﻥ ﻣ‪‬ﺮﻍ ﻫﺎ ﺑﺮﻭﻳﺎﻧﻴﺪ ﻫﻤﻴﺸﻪ ﺳﺒﺰ ﻭ ﺧﺮﻡ‪ ،‬ﻫﻤﻴﺸﻪ ﺧﻮﺭﺩﻧﻲ ﻭ ﻧﻜﺎﺳﺘﻨﻲ‪.‬‬

‫‪ ...‬ﻭ ﺑﺪﺍﻥ ﺟﺎ ﺧﺎﻧﻪ ]ﻫﺎ [ ﺑﺮ ﭘﺎﻱ ﺩﺍﺷﺖ؛ ﺧﺎﻧﻪ ]ﻫﺎﻳﻲ [ ﻓﺮﺍﺯ ﺍﺷﻜﻮﺏ‪ ،‬ﻓﺮﻭﺍﺭ ﻭ ﭘﻴﺮﺍﻣﻮﻥ ﻓﺮﻭﺍﺭ‪.‬‬

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‫‪ ...‬ﻭ ﺑﺪﺍﻥ ﺟﺎ ﺑﺰﺭگ ﺗﺮﻳﻦ ﻭ ﺑﺮﺗﺮﻳﻦ ﻭ ﻧﻴﻜﻮﺗﺮﻳﻦ ﺗﺨﻤﻪ ﻫﺎﻱ ﻧﺮﻳﻨﮕﺎﻥ ﻭ ﻣﺎﺩﻳﻨﮕﺎﻥ ﺭﻭﻱ ﺯﻣﻴﻦ ﺭﺍ ﻓﺮﺍﺯ ﺑﺮﺩ‪.‬‬

‫‪ ...‬ﻭ ﺑﺪﺍﻥ ﺟﺎ ﺑﺰﺭگ ﺗﺮﻳﻦ ﻭ ﺑﺮﺗﺮﻳﻦ ﻭ ﻧﻴﻜﻮﺗﺮﻳﻦ ﺗﺨﻤﻪ ﻫﺎﻱ ﭼﻬﺎﺭﭘﺎﻳﺎﻥ ﮔﻮﻧﺎﮔﻮﻥ ﺭﻭﻱ ﺯﻣﻴﻦ ﺭﺍ ﻓﺮﺍﺯ ﺑﺮﺩ‪.‬‬

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‫‪ ...‬ﻭ ﺑﺪﺍﻥ ﺟﺎ ﺗﺨﻢ ﻫﻤﻪ ﻱ ﺭﺳﺘﻨﻲ ﻫﺎﻳﻲ ﺭﺍ ﻛﻪ ﺑﺮ ﺍﻳﻦ ﺯﻣﻴﻦ‪ ،‬ﺑﻠﻨﺪﺗﺮﻳﻦ ﻭ ﺧﻮﺷﺒﻮﻱ ﺗﺮﻳﻨﻨﺪ‪ ،‬ﻓﺮﺍﺯ ﺑﺮﺩ‪.‬‬

‫‪ ...‬ﻭ ﺑﺪﺍﻥ ﺟﺎ ﺗﺨﻤﻪ ﻱ ﻫﻤﻪ ﻱ ﺧﻮﺭﺩﻧﻲ ﻫﺎﻳﻲ ﺭﺍ ﻛﻪ ﺑﺮﺍﻳﻦ ﺯﻣﻴﻦ‪ ،‬ﺧﻮﺭﺩﻧﻲ ﺗﺮﻳﻦ ﻭ ﺧﻮﺵ ﺑﻮﻱ ﺗﺮﻳﻨﻨﺪ‪ ،‬ﻓﺮﺍﺯ ﺑﺮﺩ‪.‬‬

‫‪ ...‬ﻭ ] ﺁﻥ ﻫﺎ ﺭﺍ [ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﺟﻔﺖ ﺟﻔﺖ ﻛﺮﺩ ﻭ ﺍﺯ ﻣﻴﺎﻥ ﻧﺎﺭﻓﺘﻨﻲ؛ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﻛﻪ ﻣﺮﺩﻣﺎﻥ ﻣﺎﻧﺪﮔﺎﺭ ﺩﺭ ] ﺁﻥ [ “ﻭﺭ” ﺍﻧﺪ‪.‬‬

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‫‪ ...‬ﻭ ﺑﺪﺍﻥ ﺟﺎ ] ﺭﺍﻩ [ ﻥ]ـﻴﺎﻓﺘﻨﺪ [ ﮔﻮژﭘﺸﺖ‪ ،‬ﮔﻮژﺳﻴﻨﻪ‪ ،‬ﺑﻲ ﭘ‪‬ﺸﺖ‪ ،‬ﺧُﻞ‪ ،‬ﺩ‪‬ﺭﻳﻮ‪‬ﻙ‪ ،‬ﺩ‪‬ﻳﻮ‪‬ﻙ‪ ،‬ﻛـَﺴﻮﻳﺶ‪ ،‬ﻭﻳﺰﺑﺎﺭﻳﺶ‪ ،‬ﺗﺒﺎﻩ‬
‫ﺩﻧﺪﺍﻥ‪ ،‬ﭘﻴﺲ ﺟﺪﺍ ﻛﺮﺩﻩ ﺗﻦ ﻭ ﻫﻴﭻ ﻳﻚ ﺍﺯ ﺩﻳﮕﺮ ﺩﺍﻍ ﺧﻮﺭﺩﮔﺎﻥ ﺍﻫﺮﻳﻤﻦ‪.‬‬

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‫ﺑﺪﺍﻥ ﻓﺮﺯﺍﺗﺮﻳﻦ ﺟﺎﻱ ﻧُﻪ ﮔﺬﺭﮔﺎﻩ ﻛﺮﺩ؛ ﺑﺪﺍﻥ ﻣﻴﺎﻧﻪ ﺷﺶ ﻭ ﺑﺪﺍﻥ ﻓﺮﻭﺩﻳﻦ ﺳﻪ‪.‬‬

‫ﻫﺰﺍﺭ ﺗﺨﻤﻪ ﻱ ﻧﺮﻳﻨﮕﺎﻥ ﻭ ﻣﺎﺩﻳﻨﮕﺎﻥ ﺭﺍ ﺑﻪ ﮔﺬﺭﮔﺎﻩ ﻫﺎﻱ ﻓﺮﺍﺯﺗﺮﻳﻦ ﺟﺎﻱ‪ ،‬ﺷﺸﺼﺪ ﺗﺎ ﺭﺍ ﺑﺪﺍﻥ ﻣﻴﺎﻧﻪ ﻭ ﺳﻴﺼﺪ ﺗﺎ ﺭﺍ ﺑﺪﺍﻥ‬
‫ﻓﺮﻭﺩﻳﻦ‪ ،‬ﻓﺮﺍﺯ ﺑﺮﺩ‪.‬‬

‫ﺁﻥ ﻫﺎ ﺭﺍ ﺑﻪ “ﺳﻮﻭﺭﺍ”ﻱ ﺯﺭﻳﻦ‪ ،‬ﺑﺪﺍﻥ “ﻭﺭ” ﺑﺮﺍﻧﺪ ﻭ ﺑﺪﺍﻥ “ﻭﺭ” ﺩﺭﻱ ﻭ ﺭﻭﺯﻧﻲ ﺧﻮﺩ ﺭﻭﺷﻦ ﺍﺯ ﺩﺭﻭﻥ ﺑﻨﺸﺎﻧﺪ‪.‬‬

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‫] ﺯﺭﺗﺸﺖ ﭘﺮﺳﻴﺪ ‪[ :‬‬

‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﭘﺲ ﺁﻥ ﺭﻭﺷﻨﻲ ﻫﺎ ﺍﺯ ﭼﻪ ﺍﻧﺪ ‪ -‬ﺍﻱ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍﻱ ﺍﺷﻮﻥ ‪ -‬ﻛﻪ ﭼﻨﻴﻦ ﺩﺭ ﺁﻥ ﺧﺎﻧﻪ ﻫﺎﻱ “ﻭﺭ” ﺟﻤﻜﺮﺩ ﭘﺮﺗﻮ ﻣﻲ ﺍﻓﺸﺎﻧﻨﺪ ؟‬

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‫ﺁﻧﮕﺎﻩ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﮔﻔﺖ ‪:‬‬

‫ﺭﻭﺷﻨﻲ ﻫﺎﻱ ﺧﻮﺩ ﺁﻓﺮﻳﺪﻩ ﻭ ﻫﺴﺘﻲ ﺁﻓﺮﻳﺪﻩ‪(6).‬‬

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‫] ﺑﺪﺍﻥ ﺟﺎ [ ﭘﺪﻳﺪﺍﺭ ﻭ ﭘﻨﻬﺎﻥ ﺷﺪﻥ ﺳﺘﺎﺭﮔﺎﻥ ﻭ ﻣﺎﻩ ﻭ ﺧﻮﺭ]ﺷﻴﺪ [‪ ،‬ﻳﻚ ﺑﺎﺭ ] ﺩﺭ ﺳﺎﻝ [ ﺩﻳﺪﻩ ﻣﻲ ﺷﻮﺩ‪.‬‬

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‫ﻭ ﺍﻳﺸﺎﻥ )‪ (7‬ﺭﻭﺯ ﺭﺍ ﭼﻮﻥ ﺳﺎﻟﻲ ﻣﻲ ﭘﻨﺪﺍﺭﻧﺪ‪ .‬ﻭ ] ﺑﺪﺍﻥ ﺟﺎ [ ﺍﺯ ] ﺁﻣﻴﺰﺵ [ ﺟﻔﺘﻲ ﻣﺎﺩﻳﻨﻪ ﻭ ﻧﺮﻳﻨﻪ ﺑﻪ ﭼﻬﻞ ﺯﻣﺴﺘﺎﻥ‪،‬‬
‫ﻧﺮﻳﻨﻪ ﺍﻱ ﻭ ﻣﺎﺩﻳﻨﻪ ﺍﻱ ﺯﺍﺩﻩ ﺷﻮﻧﺪ‪ ،‬ﻫﻤﭽﻨﻴﻦ ﺍﺳﺖ ﺍﺯ ﺳﺘﻮﺭﺍﻥ ﮔﻮﻧﻪ ﮔﻮﻥ‪.‬‬

‫ﻭ ﺍﻳﻦ ﻣﺮﺩﻣﺎﻥ ﺩﺭ ﺁﻥ ﺧﺎﻧﻪ ﻫﺎﻱ “ﻭﺭ” ﺟﻤﻜﺮﺩ‪ ،‬ﻧﻴﻚ ﺯﻳﺴﺖ ﺗﺮﻳﻦ ﺯﻧﺪﮔﺎﻧﻨﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﭼﻪ ﻛﺴﻲ ﺩﻳﻦ ﻣﺰﺩﺍﭘﺮﺳﺘﻲ ﺭﺍ ﺑﺪﺍﻥ ﺟﺎ‪ ،‬ﺑﺪﺍﻥ ﺧﺎﻧﻪ ﻫﺎﻱ “ﻭﺭ” ﺟﻤﻜﺮﺩ ﺑﺮﺩ ؟‬

‫ﺁﻧﮕﺎﻩ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﮔﻔﺖ ‪:‬‬

‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫“ﻛﺮﺷﻔﺖ” ﻣﺮﻍ‪(8).‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﭼﻪ ﻛﺲ ﺍﻳﺸﺎﻥ )‪ (7‬ﺭﺍ ﻣﻬﺘﺮ ﻭ ﺭﺩ ﺍﺳﺖ ؟‬

‫ﺁﻧﮕﺎﻩ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﮔﻔﺖ ‪:‬‬

‫ﺍﻱ ﺯﺭﺗﺸﺖ !‬

‫“ﺍﻭﺭﻭ‪‬ﺗﺖ ﻧَﺮَ”)‪ (9‬ﻭ ﺗﻮ ﻛﻪ ﺯﺭﺗﺸﺘﻲ‪.‬‬

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‫ﭘﺎﻧﻮﺷﺖ ﻫﺎ ‪:‬‬

‫‪ Suwra .1‬ﻭ ‪ astra.‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻳﺎﺩﺩﺍﺷﺖ ﻫﺎ‪.‬‬

‫‪ .2‬ﻧﻴﻤﺮﻭﺯ = ﺟﻨﻮﺏ‬

‫‪“ .3‬ﺳﭙﻨﺖ ﺁﺭﻣﻴﺘﻲ” ﻳﺎ “ﺳﭙﻨﺪﺍﺭﻣﺬ” ﻛﻪ ﺩﺭ ﮔﺎﻫﺎﻥ‪ ،‬ﻳﻜﻲ ﺍﺯ ﻓﺮﻭﺯﻩ ﻫﺎﻱ “ﻣﺰﺩﺍ ﺍﻫﻮﺭﻩ” ﺑﻪ ﺷﻤﺎﺭ ﻣﻲ ﺁﻳﺪ‪ ،‬ﺩﺭ ﺍﻭﺳﺘﺎﻱ ﻧﻮ‬
‫ﺍﻣﺸﺎﺳﭙ‪‬ﻨﺪ ﺑﺎﻧﻮﻱ ﻧﻤﺎﺩ ﻭ ﻧﮕﺎﻫﺒﺎﻥ ﺯﻣﻴﻦ ﺍﺳﺖ ﻭ ﺑﺎ ﺯﻣﻴﻦ‪ ،‬ﺍﻳﻦ ﻫﻤﺎﻧﻲ ﺩﺍﺭﺩ ﻭ ﺩﺭ ﺍﻳﻦ ﺟﺎ “ﺟﻢ” ﺍﻭ ﺭﺍ ﺑﺎ ﺯﻣﻴﻦ ﻳﻜﻲ ﻣﻲ‬
‫ﺷﻤﺮﺩ ﻭ ﺁﻧﭽﻪ ﺭﺍ ﻣﻲ ﺧﻮﺍﻫﺪ ﺩﺭ ﺯﻣﻴﻦ ﺑﺸﻮﺩ‪ ،‬ﺍﺯ ﺍﻳﻦ ﺍﻣﺸﺎﺳﭙﻨﺪ ﺑﺎﻧﻮ ﺧﻮﺍﺳﺘﺎﺭ ﻣﻲ ﺷﻮﺩ‪.‬‬

‫‪ .4‬ﺁﻳﺎ “ﺍﺭﺩﻭﻱ” ﺩﺭ ﺍﻳﻦ ﺟﺎ ﻧﺎﻡ ﺍﻧﺪﺍﺯﻩ ﺍﻱ ﺍﺳﺖ ﻭ ﻳﺎ ﻣﻘﺼﻮﺩ ﻫﻤﺎﻥ ﺭﻭﺩ ﺍﺳﺎﻃﻴﺮﻱ ﻣﺸﻬﻮﺭ “ﺍﺭﺩﻭﻳﺴﻮﺭ” ﺍﺳﺖ ﻛﻪ ﻣﺜﺎﻝ‬
‫ﺑﻠﻨﺪﻱ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ؟‬

‫‪“ .5‬ﻭﺭ” ﻧﺎﻡ ﭘﻨﺎﻫﮕﺎﻩ ﺯﻳﺮﺯﻣﻴﻨﻲ ﺍﺳﺖ ﻛﻪ ﺟﻢ ﺑﻪ ﺭﻫﻨﻤﻮﻧﻲ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﺑﺮﺍﻱ ﻣﺮﺩﻣﺎﻥ ﻭ ﺳﺘﻮﺭﺍﻥ ﺳﺎﺧﺖ‪ .‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ‬
‫ﻳﺎﺩﺩﺍﺷﺖ ﻫﺎ‪.‬‬

‫‪ .6‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻳﺎﺩﺩﺍﺷﺖ ﻫﺎ‪ .‬ﻫﻤﻴﻦ ﻣﺎﺩﻩ‪.‬‬

‫‪ .7‬ﺳﺎﻛﻨﺎﻥ “ﻭﺭ”‪.‬‬

‫‪ .8‬ﻛﺮﺷﻔﺖ ﻧﺎﻡ ﭘﺮﻧﺪﻩ ﺍﻱ ﺍﺳﺖ ﺍﺳﺎﻃﻴﺮﻱ‪).‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻳﺎﺩﺩﺍﺷﺖ ﻫﺎﻱ ﻫﻤﻴﻦ ﻣﺎﺩﻩ(‬

‫‪ .9‬ﻧﺎﻡ ﭘﺴﺮ ﺯﺭﺗﺸﺖ ﺍﺳﺖ‪).‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻳﺎﺩﺩﺍﺷﺖ ﻫﺎﻱ ﻫﻤﻴﻦ ﻣﺎﺩﻩ(‬

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‫ﻓﺮﮔﺮﺩ ﺳﻮﻡ‬

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‫ﺑﺨﺶ ﻳﻜﻢ‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺠﺎﺳﺖ ﻧﺨﺴﺘﻴﻦ ﺟﺎﻳﻲ ﻛﻪ ﺯﻣﻴﻦ )‪ (1‬ﺩﺭ ﺁﻥ ﺟﺎ ﺑﻴﺸﺘﺮ ﺍﺯ ﻫﻤﻪ ﺟﺎ ﺷﺎﺩ ﻛﺎﻡ ﺷﻮﺩ ؟)‪(2‬‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﭼﻨﻴﻦ ﺟﺎﻳﻲ‪ ،‬ﺁﻥ ﺟﺎﺳﺖ ﻛﻪ ﺍﺷﻮﻧﻲ ﺑﺮ ﺁﻥ ﮔﺎﻡ ﭘﻴﺶ ﻧﻬﺪ؛ ﻫﻴﺰﻡ ﭘﺎﻙ ﺩﺭ ﺩﺳﺖ‪ ،‬ﺑﺮﺳﻢ ﺩﺭ ﺩﺳﺖ‪ ،‬ﻫﺎﻭﻥ ﺩﺭ ﺩﺳﺖ‪ ،‬ﺷﻴﺮ‬
‫ﭘﻴﺸﻜﺸﻲ ﺩﺭ ﺩﺳﺖ‪ ،‬ﺑﻪ ﺩﺭﺳﺖ ﺑﺎﻭﺭﻱ ﺩﺭ ﻛﺎﺭ ﺁﻳﻴﻦ ﮔﺰﺍﺭﻱ ﻭ ﺑﻪ ﺁﻭﺍﻱ ﺑﻠﻨﺪ‪ ،‬ﻣﻬﺮ ﻓﺮﺍﺥ ﭼﺮﺍﮔﺎﻩ ﻭ ﺭﺍﻡ ﺑﺨﺸﻨﺪﻩ ﻱ ﭼﺮﺍﮔﺎﻩ‬
‫ﻫﺎﻱ ﺧﻮﺏ ﺭﺍ ﻧﻴﺎﻳﺶ ﻛﻨﺎﻥ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺠﺎﺳﺖ ﺩﻭﻣﻴﻦ ﺟﺎﻳﻲ ﻛﻪ ﺯﻣﻴﻦ ﺩﺭ ﺁﻥ ﺟﺎ ﺑﻴﺸﺘﺮ ﺍﺯ ﻫﻤﻪ ﺟﺎ ﺷﺎﺩ ﻛﺎﻡ ﺷﻮﺩ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﭼﻨﻴﻦ ﺟﺎﻳﻲ‪ ،‬ﺁﻥ ﺟﺎﺳﺖ ﻛﻪ ﺍﺷﻮﻧﻲ ﺧﺎﻧﻪ ﺍﻱ ﺑﺮ ﭘﺎﻱ ﺩﺍﺭﺩ ﺑﺎ ﻣﻮﺑﺪﻱ ﺩﺭ ﺁﻥ؛ ﺑﺎ ﮔﻠﻪ ﺍﻱ ﮔﺎﻭ‪ ،‬ﻛﺪﺑﺎﻧﻮﻳﻲ‪ ،‬ﻓﺮﺯﻧﺪﺍﻧﻲ ﻭ ﺭﻣﻪ‬
‫ﻫﺎﻳﻲ ﺧﻮﺏ ﺩﺭ ﺁﻥ‪ .‬ﺧﺎﻧﻪ ﺍﻱ ﻛﻪ ﺩﺭ ﺁﻥ‪ ،‬ﮔﻠﻪ ﻱ ﮔﺎﻭﺍﻥ ﺑﻪ ﺧﻮﺑﻲ ﭘﺮﻭﺭﺩﻩ ﺷﻮﺩ؛ ﺍﺷﻮﻧﻲ ﺍﻓﺰﻭﻧﻲ ﮔﻴﺮﺩ؛ ﺧﻮﺭﺍﻙ ﺳﺘﻮﺭﻥ‬
‫ﻓﺮﺍﻭﺍﻥ ﺑﺎﺷﺪ؛ ﺳﮓ ﺧﻮﺏ ﭘﺮﻭﺭﺵ ﻳﺎﺑﺪ؛ ﻛﺪﺑﺎﻧﻮ ﻛﺎﻣﻴﺎﺏ ﺷﻮﺩ؛ ﻓﺮﺯﻧﺪﺍﻥ ﺑﺒﺎﻟﻨﺪ؛ ﺁﺗﺶ ﻓﺮﻭﺯﺍﻥ ﺑﻤﺎﻧﺪ ﻭ ﻫﺮ ﻳﻚ ﺍﺯ ﻧﻴﺎﻳﺶ‬
‫ﻫﺎﻱ ﻧﻴﻚ ﺯﻧﺪﮔﻲ ﺑﻪ ﺧﻮﺑﻲ ﺑﺮﺧﻮﺍﻧﺪﻩ ﺷﻮﺩ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺠﺎﺳﺖ ﺳﻮﻣﻴﻦ ﺟﺎﻳﻲ ﻛﻪ ﺯﻣﻴﻦ ﺩﺭ ﺁﻥ ﺟﺎ ﺑﻴﺸﺘﺮ ﺍﺯ ﻫﻤﻪ ﺟﺎ ﺷﺎﺩﻛﺎﻡ ﺷﻮﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

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‫ﭼﻨﻴﻦ ﺟﺎﻳﻲ‪ ،‬ﺁﻥ ﺟﺎﺳﺖ ﻛﻪ ﺍﺷﻮﻧﻲ ﻫﺮ ﭼﻪ ﺑﻴﺸﺘﺮ ﮔﻨﺪﻡ ﻭ ﮔﻴﺎﻩ ﻭ ﺩﺭﺧﺘﺎﻥ ﻣﻴﻮﻩ ﺑﻜﺎﺭﺩ؛ ﺟﺎﻳﻲ ﻛﻪ ﭼﻨﻴﻦ ﻛﺴﻲ ﺯﻣﻴﻦ‬
‫ﻫﺎﻱ ﺧﺸﻚ ﺭﺍ ﺁﺑﻴﺎﺭﻱ ﻭ ﺯﻣﻴﻦ ﻫﺎﻱ ﺗﺮ ﺭﺍ ﺯﻩ ﻛﺸﻲ ﻛﻨﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺠﺎﺳﺖ ﭼﻬﺎﺭﻣﻴﻦ ﺟﺎﻳﻲ ﻛﻪ ﺯﻣﻴﻦ ﺩﺭ ﺁﻥ ﺟﺎ ﺑﻴﺸﺘﺮ ﺍﺯ ﻫﻤﻪ ﺟﺎ ﺷﺎﺩﻛﺎﻡ ﺷﻮﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﭼﻨﻴﻦ ﺟﺎﻳﻲ‪ ،‬ﺁﻥ ﺟﺎﺳﺖ ﻛﻪ ﻫﺮ ﭼﻪ ﺑﻴﺸﺘﺮ ﺭﻣﻪ ﻫﺎ ﻭ ﺳﺘﻮﺭﺍﻥ ﺭﺍ ﺩﺭ ﺁﻥ ﺑﭙﺮﻭﺭﻧﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺠﺎﺳﺖ ﭘﻨﺠﻤﻴﻦ ﺟﺎﻳﻲ ﻛﻪ ﺯﻣﻴﻦ ﺩﺭ ﺁﻥ ﺟﺎ ﺑﻴﺸﺘﺮ ﺍﺯ ﻫﻤﻪ ﺟﺎ ﺷﺎﺩ ﻛﺎﻡ ﺷﻮﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﭼﻨﻴﻦ ﺟﺎﻳﻲ‪ ،‬ﺁﻥ ﺟﺎﺳﺖ ﻛﻪ ﺭﻣﻪ ﻫﺎ ﻭ ﺳﺘﻮﺭﺍﻥ‪ ،‬ﻛﻮﺩ ﻓﺮﺍﻭﺍﻥ ﺑﺮ ﺟﺎﻱ ﻧﻬﻨﺪ‪.‬‬

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‫ﺑﺨﺶ ﺩﻭﻡ‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺠﺎﺳﺖ ﻧﺨﺴﺘﻴﻦ ﺟﺎﻳﻲ ﻛﻪ ﺯﻣﻴﻦ ﺩﺭ ﺁﻥ ﺟﺎ ﺑﻪ ﺗﻠﺦ ﺗﺮﻳﻦ ﺍﻧﺪﻭﻩ ﺩﭼﺎﺭ ﺷﻮﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﭼﻨﻴﻦ ﺟﺎﻳﻲ‪ ،‬ﮔﺮﺩﻧﻪ ﻱ “ﺍَﺭﺯﻭﺭ‪ ”‬ﺍﺳﺖ ﻛﻪ ﺑﺮ ﻓﺮﺍﺯ ﺁﻥ‪ ،‬ﮔﺮﻭﻩ ﻫﺎﻱ ﺩﻳﻮﺍﻥ ﺍﺯ ﻛﻨﺎﻡ “ﺩ‪‬ﺭﻭﺝ”)ﺩﻭﺯﺥ( ﺑﻪ ﭘﻴﺶ ﺗﺎﺯﻧﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺠﺎﺳﺖ ﺩﻭﻣﻴﻦ ﺟﺎﻳﻲ ﻛﻪ ﺯﻣﻴﻦ ﺩﺭ ﺁﻥ ﺟﺎ ﺑﻪ ﺗﻠﺦ ﺗﺮﻳﻦ ﺍﻧﺪﻭﻩ ﺩﭼﺎﺭ ﺷﻮﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﭼﻨﻴﻦ ﺟﺎﻳﻲ‪ ،‬ﺁﻥ ﺟﺎﺳﺖ ﻛﻪ ﻣﺮﺩﺍﺭﻫﺎﻱ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻣﺮﺩﻣﺎﻥ ﻭ ﺳﮕﺎﻥ ﺭﺍ ﺑﻪ ﺧﺎﻙ ﺳﭙﺎﺭﻧﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺠﺎﺳﺖ ﺳﻮﻣﻴﻦ ﺟﺎﻳﻲ ﻛﻪ ﺯﻣﻴﻦ ﺩﺭ ﺁﻥ ﺟﺎ ﺑﻪ ﺗﻠﺦ ﺗﺮﻳﻦ ﺍﻧﺪﻭﻩ ﺩﭼﺎﺭ ﺷﻮﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﭼﻨﻴﻦ ﺟﺎﻳﻲ‪ ،‬ﺁﻥ ﺟﺎﺳﺖ ﻛﻪ ﺩﺭ ﺁﻥ ﺩﺧﻤﻪ ﻫﺎﻱ ﺑﺴﻴﺎﺭ ﺑﺮ ﭘﺎ ﻛﻨﻨﺪ ﻭ ﻣﺮﺩﺍﺭﻫﺎﻱ ﻣﺮﺩﻣﺎﻥ ﺭﺍ ﺩﺭ ﺁﻥ ﻫﺎ ﺑﻴﻨﺒﺎﺭﻧﺪ‪(3).‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺠﺎﺳﺖ ﭼﻬﺎﺭﻣﻴﻦ ﺟﺎﻳﻲ ﻛﻪ ﺯﻣﻴﻦ ﺩﺭ ﺁﻥ ﺟﺎ ﺑﻪ ﺗﻠﺦ ﺗﺮﻳﻦ ﺍﻧﺪﻭﻩ ﺩﭼﺎﺭ ﺷﻮﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﭼﻨﻴﻦ ﺟﺎﻳﻲ‪ ،‬ﺁﻥ ﺟﺎﺳﺖ ﻛﻪ ﻻﻧﻪ ﻫﺎﻱ ﺁﻓﺮﻳﺪﮔﺎﻥ ﺍﻫﺮﻳﻤﻦ ﺩﺭ ﺁﻥ ﻓﺮﺍﻭﺍﻥ ﺑﺎﺷﺪ‪(4).‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺠﺎﺳﺖ ﭘﻨﺠﻤﻴﻦ ﺟﺎﻳﻲ ﻛﻪ ﺯﻣﻴﻦ ﺩﺭ ﺁﻥ ﺟﺎ ﺑﻪ ﺗﻠﺦ ﺗﺮﻳﻦ ﺍﻧﺪﻭﻩ ﺩﭼﺎﺭ ﺷﻮﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﭼﻨﻴﻦ ﺟﺎﻳﻲ‪ ،‬ﺁﻥ ﺟﺎﺳﺖ ﻛﻪ ﺯﻥ ﻭ ﻓﺮﺯﻧﺪﺍﻥ ﺍﺷﻮﻥ ] ﻣﺮﺩ[ﻱ ﺭﺍ )‪ (5‬ﺩﺭ ﺭﺍﻫﻲ ﺧﺸﻚ ﻭ ﮔﺮﺩﺁﻟﻮﺩ‪ ،‬ﺑﻪ ﺑﻨﺪﮔﻲ ﺑﺮﺩﻩ ﺑﺎﺷﻨﺪ ﻭ‬
‫ﺁﻧﺎﻥ ﺷﻴﻮﻥ ﺑﺮﺁﻭﺭﻧﺪ‪.‬‬

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‫ﺑﺨﺶ ﺳﻮﻡ‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﻴﺴﺖ ﻧﺨﺴﺘﻴﻦ ﻛﺴﻲ ﻛﻪ ﺯﻣﻴﻦ ﺭﺍ ﺑﻴﺸﺘﺮ ﺍﺯ ﻫﻤﻪ ﺷﺎﺩﻛﺎﻡ ﻛﻨﺪ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﻫﺮ ﭼﻪ ﺑﻴﺸﺘﺮ ﻣﺮﺩﺍﺭﻫﺎﻱ ﻣﺮﺩﻣﺎﻥ ﻭ ﺳﮕﺎﻥ ﺭﺍ ﺍﺯ ﺧﺎﻙ ﺑﺮﺁﻭﺭﺩ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﻴﺴﺖ ﺩﻭﻣﻴﻦ ﻛﺴﻲ ﻛﻪ ﺯﻣﻴﻦ ﺭﺍ ﺑﻴﺸﺘﺮ ﺍﺯ ﻫﻤﻪ ﺷﺎﺩﻛﺎﻡ ﻛﻨﺪ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﺩﺧﻤﻪ ﻫﺎﻱ ﺍﻧﺒﺎﺷﺘﻪ ﺍﺯ ﻣﺮﺩﺍﺭ ﺭﺍ ﻓﺮﻭ ﺭﻳﺰﺩ‪.‬‬

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‫ﻫﻴﭻ ﻳﻚ ﺍﺯ ﻣﺮﺩﻣﺎﻥ ﻧﺒﺎﻳﺪ ﺧﻮﺩ ﺑﻪ ﺗﻨﻬﺎﻳﻲ‪ ،‬ﻣﺮﺩﻩ ﺍﻱ ﺭﺍ ﺑﻪ ﺩﺧﻤﻪ ﺑﺮﺩ‪ .‬ﻫﺮﮔﺎﻩ ﻛﺴﻲ ﺧﻮﺩ ﺑﻪ ﺗﻨﻬﺎﻳﻲ ﻣﺮﺩﻩ ﺍﻱ ﺭﺍ ﺑﻪ ﺩﺧﻤﻪ‬
‫ﺑﺮﺩ‪“ ،‬ﻧﺴﻮ” ﺑﺮ ﺍﻭ ﻣﻲ ﺗﺎﺯﺩ ﺗﺎ ﺍﻭ ﺭﺍ ﺍﺯ ﺭﺍﻩ ﺑﻴﻨﻲ ﻭ ﭼﺸﻢ ﻭ ﺯﺑﺎﻥ ﻭ ﺁﺭﻭﺍﺭﻩ ﻫﺎ ﻭ ﺍﻧﺪﺍﻡ ﻧﺮﻳﻨﮕﻲ ﻳﺎ ﻣﺎﺩﻳﻨﮕﻲ ﻭ ﭘﺸﺖ ﻣﺮﺩﻩ‪،‬‬
‫ﺁﻟﻮﺩﻩ ﻛﻨﺪ ﻭ ﺑﻪ ﭘﻠﻴﺪﻱ ﺑﻴﺎﻻﻳﺪ‪.‬‬

‫ﺍﻳﻦ “ﺩﺭﻭﺝ”‪ ،‬ﺍﻳﻦ “ﻧﺴﻮ” ﺑﺮ ﺍﻭ ﻓﺮﻭ ﺍﻓﺘﺪ ﻭ ﺍﻭ ﺭﺍ ﺗﺎ ﺑﻦ ﻧﺎﺧﻦ ﻫﺎ ﺑﻴﺎﻻﻳﺪ ﻭ ﺍﻭ ﺍﺯ ﺁﻥ ﭘﺲ‪ ،‬ﻫﻤﻮﺍﺭﻩ ﻧﺎﭘﺎﻙ ﻣﺎﻧﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺠﺎﺳﺖ ﺟﺎﻱ ﻛﺴﻲ ﻛﻪ ﺧﻮﺩ ﺑﻪ ﺗﻨﻬﺎﻳﻲ‪ ،‬ﻣﺮﺩﻩ ﺍﻱ ﺭﺍ ﺑﻪ ﺩﺧﻤﻪ ﺑﺮﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

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‫ﺟﺎﻱ ﭼﻨﻴﻦ ﻛﺴﻲ‪ ،‬ﺑﻲ ﺁﺏ ﻭ ﮔﻴﺎﻩ ﺗﺮﻳﻦ ﻭ ﺗﻬﻲ ﺗﺮﻳﻦ ﻭ ﺧﺸﻚ ﺗﺮﻳﻦ ﺟﺎﻱ ﺍﻳﻦ ﺯﻣﻴﻦ ﺍﺳﺖ ﻛﻪ ﺭﻣﻪ ﻫﺎ ﻭ ﮔﻠﻪ ﻫﺎ ﻛﻤﺘﺮ ﺍﺯ‬
‫ﺁﻥ ﺑﮕﺬﺭﻧﺪ؛ ﻛﻪ ﺁﺗﺶ ‪ -‬ﭘﺴﺮ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ‪ -‬ﺩﺭ ﺁﻥ ﻛﻤﺘﺮ ﺑﺮﺍﻓﺮﻭﺧﺘﻪ ﺷﻮﺩ؛ ﻛﻪ ﺩﺳﺘﻪ ﻫﺎﻱ ﺑﺮﺳﻢ ﻭﻳﮋﻩ ﻱ ﺁﻳﻴﻦ ﻛﻤﺘﺮ‬
‫ﺑﺪﺍﻥ ﺟﺎ ﺑﺮﺩﻩ ﺷﻮﺩ؛ ﻛﻪ ﻣﺮﺩﻡ ﺍﺷﻮﻥ ﻛﻤﺘﺮ ﺍﺯ ﺁﻥ ﺟﺎ ﺑﮕﺬﺭﻧﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﺩﻭﺭ ﺍﺯ ﺁﺗﺶ ؟‬

‫ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﺩﻭﺭ ﺍﺯ ﺁﺏ ؟‬

‫ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﺩﻭﺭ ﺍﺯ ﺩﺳﺘﻪ ﻫﺎﻱ ﺑﺮﺳﻢ ﻭﻳﮋﻩ ﻱ ﺁﻳﻴﻦ ؟‬

‫ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﺩﻭﺭ ﺍﺯ ﻣﺮﺩﻡ ﺍﺷﻮﻥ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺳﻲ ﮔﺎﻡ ﺩﻭﺭ ﺍﺯ ﺁﺗﺶ‪.‬‬

‫ﺳﻲ ﮔﺎﻡ ﺩﻭﺭ ﺍﺯ ﺁﺏ‪.‬‬

‫ﺳﻲ ﮔﺎﻡ ﺩﻭﺭ ﺍﺯ ﺩﺳﺘﻪ ﻫﺎﻱ ﺑﺮﺳﻢ ﻭﻳﮋﻩ ﻱ ﺁﻳﻴﻦ‪.‬‬

‫ﺳﻪ ﮔﺎﻡ ﺩﻭﺭ ﺍﺯ ﻣﺮﺩﻡ ﺍﺷﻮﻥ‪.‬‬

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‫ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ ﺑﺎﻳﺪ ﮔﺮﺩﺍﮔﺮﺩ ﺁﻥ ﺟﺎ ﭼﻴﻨﻪ ﺍﻱ ﺑﺮﺁﻭﺭﻧﺪ )‪ (6‬ﻭ ﺩﺭ ﺩﺭﻭﻥ ﺁﻥ‪ ،‬ﺍﻭ ﺭﺍ ﺧﻮﺭﺍﻙ ﻭ ﺟﺎﻣﻪ ﺩﻫﻨﺪ ‪ :‬ﻧﺎﮔﻮﺍﺭﺗﺮﻳﻦ‬
‫ﺧﻮﺭﺍﻙ ﻭ ﻓﺮﺳﻮﺩﻩ ﺗﺮﻳﻦ ﺟﺎﻣﻪ؛ ﺧﻮﺭﺍﻛﻲ ﻧﺎﭼﻴﺰ ﻭ ﺗﻦ ﭘﻮﺷﻲ ﺍﻧﺪﻙ ﻣﺎﻳﻪ‪.‬‬

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‫ﺁﻧﮕﺎﻩ ﺍﻭ ﺭﺍ ﺩﺭ ﺁﻥ ﺟﺎ ﺭﻫﺎ ﻛﻨﻨﺪ ﻛﻪ ﺑﺰﻳﺪ ﺗﺎ ﺑﻪ ﺭﻭﺯﮔﺎﺭ ﭘﻴﺮﻱ ﻳﺎ ﻓﺮﺳﻮﺩﮔﻲ ﻳﺎ ﻓﺮﺗﻮﺗﻲ ﺑﺮﺳﺪ‪.‬‬

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‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺑﻪ ﺭﻭﺯﮔﺎﺭ ﭘﻴﺮﻱ ﻳﺎ ﻓﺮﺳﻮﺩﮔﻲ ﻳﺎ ﻓﺮﺗﻮﺗﻲ ﺭﺳﻴﺪ‪ ،‬ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ ﺑﺎﻳﺪ ﻣﺮﺩﻱ ﺗﻮﺍﻧﺎ ﻭ ﺯﻭﺭﻣﻨﺪ ﻭ ﭼﻴﺮﻩ ﺩﺳﺖ ﺭﺍ‬
‫ﻓﺮﻣﺎﻥ ﺩﻫﻨﺪ ﺗﺎ ﺑﺮ ﺳﺮ ﻛﻮﻩ‪ ،‬ﭘﻮﺳﺖ ﺍﺯ ﺗﻦ ﻭﻱ ﺑﺮﻛﺸﺪ ﻭ ﺳﺮ ﺍﺯ ﺗﻦ ﺍﻭ ﺑﺮﮔﻴﺮﺩ‪ .‬ﺁﻧﮕﺎﻩ ﻣﺮﺩﺍﺭ ﺍﻭ ﺭﺍ ﻧﺰﺩ ﺁﺯﻣﻨﺪﺗﺮﻳﻦ‬
‫ﺁﻓﺮﻳﺪﮔﺎﻥ ﻣﺮﺩﺍﺭﺧﻮﺍﺭ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ‪ ،‬ﻧﺰﺩ ﻏﺮﺍﺑﺎﻥ ﺁﺯﻣﻨﺪ ﺑﻴﻔﮕﻨﻨﺪ ﻭ ﺍﻳﻦ ﺳﺨﻨﺎﻥ ﺭﺍ ﺑﺮﺧﻮﺍﻧﻨﺪ ‪:‬‬

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‫“ﻣﺮﺩﻱ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺟﺎﺳﺖ‪ ،‬ﺍﺯ ﻫﻤﻪ ﻱ ﺍﻧﺪﻳﺸﻪ ﻫﺎ ﻭ ﮔﻔﺘﺎﺭﻫﺎ ﻭ ﻛﺮﺩﺍﺭﻫﺎﻱ ﺍﻫﺮﻳﻤﻨﻲ ﺧﻮﻳﺶ ﭘﺸﻴﻤﺎﻥ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺍﮔﺮ‬
‫ﻛﺮﺩﺍﺭ ﺍﻫﺮﻳﻤﻨﻲ ﺩﻳﮕﺮﻱ ﺍﺯ ﺍﻭ ﺳﺮﺯﺩﻩ ﺑﺎﺷﺪ‪ ،‬ﺩﺭ ﺁﻳﻴﻦ “ﭘ‪‬ﺘ‪‬ﺖ‪ ”‬ﻭﻳﮋﻩ ﻱ ﺍﻭ ﺑﺨﺸﻮﺩﻩ ﺷﺪﻩ ﺍﺳﺖ؛ ﺍﻣﺎ ﺍﮔﺮ ﻫﻴﭻ ﻛﺮﺩﺍﺭ‬
‫ﺍﻫﺮﻳﻤﻨﻲ ﺩﻳﮕﺮﻱ ﺍﺯ ﺍﻭ ﺳﺮ ﻧﺰﺩﻩ ﺑﺎﺷﺪ‪ ،‬ﺑﺪﻳﻦ ﭘﺸﻴﻤﺎﻧﻲ ﺧﻮﻳﺶ‪ ،‬ﺟﺎﻭﺩﺍﻧﻪ ﺑﺨﺸﻮﺩﻩ ﻭ ﺁﻣﺮﺯﻳﺪﻩ ﺍﺳﺖ‪(7)”.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﻴﺴﺖ ﺳﻮﻣﻴﻦ ﻛﺴﻲ ﻛﻪ ﺯﻣﻴﻦ ﺭﺍ ﺑﻴﺸﺘﺮ ﺍﺯ ﻫﻤﻪ ﺷﺎﺩﻛﺎﻡ ﻛﻨﺪ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﻫﺮ ﭼﻪ ﺑﻴﺸﺘﺮ ﻻﻧﻪ ﻫﺎﻱ ﺁﻓﺮﻳﺪﮔﺎﻥ ﺍﻫﺮﻳﻤﻦ ﺭﺍ ﺑﻴﻨﺒﺎﺭﺩ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﻴﺴﺖ ﭼﻬﺎﺭﻣﻴﻦ ﻛﺴﻲ ﻛﻪ ﺯﻣﻴﻦ ﺭﺍ ﺑﻴﺸﺘﺮ ﺍﺯ ﻫﻤﻪ ﺷﺎﺩﻛﺎﻡ ﻛﻨﺪ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﻫﺮ ﭼﻪ ﺑﻴﺸﺘﺮ ﮔﻨﺪﻡ ﻭ ﮔﻴﺎﻩ ﻭ ﺩﺭﺧﺘﺎﻥ ﻣﻴﻮﻩ ﺑﻜﺎﺭﺩ؛ ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﺯﻣﻴﻦ ﻫﺎﻱ ﺧﺸﻚ ﺭﺍ ﺁﺑﻴﺎﺭﻱ ﻭ ﺯﻣﻴﻦ‬
‫ﻫﺎﻱ ﺗﺮ ﺭﺍ ﺯﻩ ﻛﺸﻲ ﻛﻨﺪ‪.‬‬

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‫ﺯﻣﻴﻨﻲ ﻛﻪ ﺩﻳﺮﺯﻣﺎﻧﻲ ﻛﺸﺖ ﻧﺸﺪﻩ ﺑﻤﺎﻧﺪ ﻭ ﺑﺬﺭﻱ ﺑﺮ ﺁﻥ ﻧﻴﻔﺸﺎﻧﻨﺪ‪ ،‬ﻧﺎﺷﺎﺩﻛﺎﻡ ﺍﺳﺖ ﻭ ﺑﺮﺯﻳﮕﺮﻱ ﺭﺍ ﺁﺭﺯﻭ ﻛﻨﺪ؛ ﻫﻤﭽﻮﻥ‬
‫ﺩﻭﺷﻴﺰﻩ ﺍﻱ ﺧﻮﺵ ﺍﻧﺪﺍﻡ ﻛﻪ ﺩﻳﺮﺯﻣﺎﻧﻲ ﺑﻲ ﻓﺮﺯﻧﺪ ﻣﺎﻧﺪﻩ ﺑﺎﺷﺪ ﻭ ﺷﻮﻫﺮﻱ ﺧﻮﺏ ﺁﺭﺯﻭ ﻛﻨﺪ‪.‬‬

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‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﻛﺴﻲ ﻛﻪ ﺯﻣﻴﻦ ﺭﺍ ﺑﺎ ﺩﺳﺖ ﭼﭗ ﻭ ﺩﺳﺖ ﺭﺍﺳﺖ‪ ،‬ﺑﺎ ﺩﺳﺖ ﺭﺍﺳﺖ ﻭ ﺩﺳﺖ ﭼﭗ ﻛﺸﺖ ﻛﻨﺪ‪ (8)،‬ﺯﻣﻴﻦ ﺑﺪﻭ ﻓﺮﺍﻭﺍﻧﻲ‬
‫ﺑﺨﺸﺪ؛ ﻫﻤﭽﻮﻥ ﺩﻭﺷﻴﺰﻩ ﺍﻱ ﺗﺎﺯﻩ ﺑﻪ ﺧﺎﻧﻪ ﻱ ﺷﻮﻱ ﺭﻓﺘﻪ ﻛﻪ ﺩﺭ ﺑﺴﺘﺮ ﺧﻮﻳﺶ‪ ،‬ﺷﻮﻫﺮ ﺭﺍ ﻓﺮﺯﻧﺪﺍﻧﻲ ﺑﺰﺍﻳﺪ‪ ،‬ﺯﻣﻴﻦ ﻧﻴﺰ ﻣﻴﻮﻩ‬
‫ﻫﺎﻱ ﻓﺮﺍﻭﺍﻥ ﺑﺒﺎﺭ ﺁﻭﺭﺩ‪.‬‬

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‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﻛﺴﻲ ﻛﻪ ﺯﻣﻴﻦ ﺭﺍ ﺑﺎ ﺩﺳﺖ ﭼﭗ ﻭ ﺩﺳﺖ ﺭﺍﺳﺖ‪ ،‬ﺑﺎ ﺩﺳﺖ ﺭﺍﺳﺖ ﻭ ﺩﺳﺖ ﭼﭗ ﻛﺸﺖ ﻛﻨﺪ‪ ،‬ﺯﻣﻴﻦ ﺑﺪﻭ ﭼﻨﻴﻦ ﮔﻮﻳﺪ ‪:‬‬

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‫ﺍﻱ ﻣﺮﺩ ! ﺍﻱ ﺁﻥ ﻛﻪ ﻣﺮﺍ ﺑﺎ ﺩﺳﺖ ﭼﭗ ﻭ ﺩﺳﺖ ﺭﺍﺳﺖ‪ ،‬ﺑﺎ ﺩﺳﺖ ﺭﺍﺳﺖ ﻭ ﺩﺳﺖ ﭼﭗ ﻛﺸﺖ ﻛﺮﺩﻱ !‬

‫ﻣﺮﺩﻡ ﻫﻤﻴﺸﻪ ﺑﺪﻳﻦ ﺟﺎ ﺩﺭﺁﻳﻨﺪ ﻭ ﺧﻮﺍﺳﺘﺎﺭ ﻧﺎﻥ ﺷﻮﻧﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺟﺎ ﻣﻦ ﻫﻤﻮﺍﺭﻩ ﺑﺎﺭ ﺁﻭﺭﻡ ﻭ ﻫﻤﻪ ﮔﻮﻧﻪ ﺧﻮﺭﺍﻙ ﻭ ﮔﻨﺪﻡ‬
‫ﻓﺮﺍﻭﺍﻥ ﺑﻬﺮﻩ ﻱ ﺗﻮ ﺷﻮﺩ‪(9).‬‬

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‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﻛﺴﻲ ﻛﻪ ﺯﻣﻴﻦ ﺭﺍ ﺑﺎ ﺩﺳﺖ ﭼﭗ ﻭ ﺩﺳﺖ ﺭﺍﺳﺖ‪ ،‬ﺑﺎ ﺩﺳﺖ ﺭﺍﺳﺖ ﻭ ﺩﺳﺖ ﭼﭗ ﻛﺸﺖ ﻧﻜﻨﺪ‪ ،‬ﺯﻣﻴﻦ ﺑﺪﻭ ﭼﻨﻴﻦ ﮔﻮﻳﺪ ‪:‬‬

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‫ﺍﻱ ﻣﺮﺩ ! ﺍﻱ ﺁﻥ ﻛﻪ ﻣﺮﺍ ﺑﺎ ﺩﺳﺖ ﭼﭗ ﻭ ﺩﺳﺖ ﺭﺍﺳﺖ‪ ،‬ﺑﺎ ﺩﺳﺖ ﺭﺍﺳﺖ ﻭ ﺩﺳﺖ ﭼﭗ ﻛﺸﺖ ﻧﻜﺮﺩﻱ !‬

‫ﻫﻤﻮﺍﺭﻩ ﺑﺮ ﺩﺭ ﺑﻴﮕﺎﻧﮕﺎﻥ ﻭ ﺩﺭ ﻣﻴﺎﻥ ﺧﻮﺍﺳﺘﺎﺭﺍﻥ ﻧﺎﻥ ﺑﺎﻳﺴﺘﻲ؛ ﻫﻤﻮﺍﺭﻩ ﺩﺭ ﺁﻥ ﺟﺎ ﭼﺸﻢ ﺑﻪ ﺭﺍﻩ ﻣﺎﻧﻲ ﺗﺎ ﺗﻮ ﺭﺍ ﺍﺯ ﺩﺭ‬
‫ﺑﺮﺍﻧﻨﺪ‪(10).‬‬

‫ﭼﻨﻴﻦ ﺍﺳﺖ ﭘﺎﺳﺨﻲ ﻛﻪ ﺗﻮﺍﻧﮕﺮﺍﻥ ﺑﻪ ﺗﻮ ﺩﻫﻨﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

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‫ﻛﺪﺍﻡ ﺍﺳﺖ ﺧﻮﺭﺍﻛﻲ ﻛﻪ ﺩﻳﻦ ﻣﺰﺩﺍ ﺭﺍ ﺳﻴﺮ ﻛﻨﺪ ؟)‪(11‬‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﻛﺸﺖ ﮔﻨﺪﻡ ﺍﺳﺖ ﺩﻳﮕﺮ ﺑﺎﺭﻩ ﻭ ﺩﻳﮕﺮ ﺑﺎﺭﻩ‪.‬‬

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‫ﻛﺴﻲ ﻛﻪ ﻏﻠﻪ ﺑﻜﺎﺭﺩ‪ ،‬ﺍﺷﻪ ﻣﻲ ﻛﺎﺭﺩ‪ .‬ﺍﻭ ﺩﻳﻦ ﻣﺰﺩﺍ ﺭﺍ ﺑﺮﺗﺮ ﻭ ﺑﺮﺗﺮ ﻣﻲ ﺭﻭﻳﺎﻧﺪ؛ ﺍﻭ ﺩﻳﻦ ﻣﺰﺩﺍ ﺭﺍ ﭼﻨﺪﺍﻥ ﻧﻴﺮﻭﻣﻨﺪ ﻣﻲ ﻛﻨﺪ ﻛﻪ‬
‫ﺑﺎ ﺻﺪ ﻧﻴﺎﻳﺶ ﺗﻮﺍﻥ ﻛﺮﺩ؛ ﻛﻪ ﺑﺎ ﻫﺰﺍﺭ ﻧﻴﺎﺯ ﺗﻮﺍﻥ ﻛﺮﺩ؛ ﻛﻪ ﺑﺎ ﺩﻩ ﻫﺰﺍﺭ ﭘﻴﺸﻜﺸﻲ ﺗﻮﺍﻥ ﻛﺮﺩ‪.‬‬

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‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺟﻮﺑﺒﺎﺭ ﺁﻳﺪ‪ ،‬ﺩﻳﻮﺍﻥ ﺍﺯ ﺟﺎ ﺑﺮﻣﻲ ﺟﻬﻨﺪ‪.‬‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﮔﻨﺪﻡ ﻓﺮﺍﻭﺍﻥ ﺑﺮﻭﻳﺪ‪ ،‬ﺩﻝ ﺩﻳﻮﺍﻥ ﺍﺯ ﻫﺮﺍﺱ ﻣﻲ ﻟﺮﺯﺩ‪.‬‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﮔﻨﺪﻡ ﺁﺭﺩ ﺷﻮﺩ‪ ،‬ﺩﻳﻮﺍﻥ ﻧﺎﻟﻪ ﺑﺮﻣﻲ ﺁﻭﺭﻧﺪ‪.‬‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﮔﻨﺪﻡ ﺧﺮﻣﻦ ﺷﻮﺩ‪ ،‬ﺩﻳﻮﺍﻥ ﻧﺎﺑﻮﺩ ﻣﻲ ﺷﻮﻧﺪ‪.‬‬

‫ﺩﺭ ﺧﺎﻧﻪ ﺍﻱ ﻛﻪ ﮔﻨﺪﻡ ﺍﻳﻦ ﭼﻨﻴﻦ ﺑﺒﺎﺭ ﺁﻳﺪ‪ ،‬ﺩﻳﻮﺍﻥ ﺑﻴﺶ ﻧﻤﻲ ﭘﺎﻳﻨﺪ‪.‬‬

‫ﺍﺯ ﺧﺎﻧﻪ ﺍﻱ ﻛﻪ ﺩﺭ ﺁﻥ ﮔﻨﺪﻡ ﺍﻳﻦ ﭼﻨﻴﻦ ﺑﺒﺎﺭ ﺁﻳﺪ‪ ،‬ﺩﻳﻮﺍﻥ ﺩﻭﺭ ﺭﺍﻧﺪﻩ ﻣﻲ ﺷﻮﻧﺪ‪.‬‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺩﺭ ﺧﺎﻧﻪ ﺍﻱ ﺍﻧﺒﺎﺭﻱ ﺍﺯ ﮔﻨﺪﻡ ﺑﺎﺷﺪ‪ ،‬ﭼﻨﺎﻥ ﺍﺳﺖ ﻛﻪ ﺁﻫﻦ ﺳﺮﺥ ﮔﺪﺍﺯﺍﻥ ﺩﺭ ﮔﻠﻮﮔﺎﻩ ﺩﻳﻮﺍﻥ ﺑﻪ ﮔﺮﺩﺵ ﺩﺭﺁﻳﺪ‪.‬‬

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‫ﺑﺸﻮﺩ ﻛﻪ ﻣﻮﺑﺪ ﺍﻳﻦ ﻣ‪‬ﻨﺜَﺮﻩ ﻱ ﻭ‪‬ﺭﺟﺎﻭ‪‬ﻧﺪ ﺭﺍ ﺑﻪ ﻣﺮﺩﻣﺎﻥ ﺑﻴﺎﻣﻮﺯﺩ ‪:‬‬

‫“ﻫﻴﭻ ﻛﺲ ﺑﻲ ﺧﻮﺭﺍﻙ‪ ،‬ﺗﻮﺍﻥ ﺁﻥ ﻧﺪﺍﺭﺩ ﻛﻪ ﺑﻪ ﺁﻳﻴﻦ ﺍﺷﻪ ﺭﻓﺘﺎﺭ ﻛﻨﺪ؛ ﺗﻮﺍﻥ ﺁﻥ ﻧﺪﺍﺭﺩ ﻛﻪ ﺑﺮﺯﻳﮕﺮﻱ ﻛﻨﺪ؛ ﺗﻮﺍﻥ ﺁﻥ ﻧﺪﺍﺭﺩ‬
‫ﻛﻪ ﻓﺮﺯﻧﺪﺍﻧﻲ ﭘﺪﻳﺪ ﺁﻭﺭﺩ‪.‬‬

‫ﻫﺮ ﻳﻚ ﺍﺯ ﺁﻓﺮﻳﺪﮔﺎﻥ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ﺑﺎ ﺧﻮﺭﺩﻥ ﺯﻧﺪﻩ ﻣﺎﻧﺪ ﻭ ﺍﺯ ﻧﺨﻮﺭﺩﻥ ﺑﻤﻴﺮﺩ‪”.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﻴﺴﺖ ﭘﻨﺠﻤﻴﻦ ﻛﺴﻲ ﻛﻪ ﺯﻣﻴﻦ ﺭﺍ ﺑﻴﺸﺘﺮ ﺍﺯ ﻫﻤﻪ ﺷﺎﺩﻛﺎﻡ ﻛﻨﺪ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﺯﻣﻴﻦ ﺭﺍ ﺑﻪ ﺧﻮﺑﻲ ﻛﺸﺖ ﻛﻨﺪ ﻭ ﺁﻥ ﺭﺍ ﺑﻪ ﺍﺷﻮﻧﻲ ﺑﺴﭙﺎﺭﺩ‪.‬‬

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‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﻛﺴﻲ ﻛﻪ ﺯﻣﻴﻦ ﺭﺍ ﻛﺸﺖ ﻛﻨﺪ ﻭ ﺁﻥ ﺭﺍ ﺑﻪ ﻣﻬﺮﺑﺎﻧﻲ ﻭ ﭘﺮﻫﻴﺰﮔﺎﺭﻱ‪ ،‬ﺑﻪ ﺍﺷﻮﻧﻲ ﻧﺴﭙﺎﺭﺩ‪ (12)،‬ﺳﭙﻨﺪﺍﺭﻣﺬ ﺍﻭ ﺭﺍ ﺩﺭ ﺗﺎﺭﻳﻜﻲ‬
‫ﺯﻣﻴﻦ‪ ،‬ﺩﺭ ﺟﻬﺎﻥ ﺍﻧﺪﻭﻩ ﻭ ﭘﺮﻳﺸﺎﻧﻲ‪ ،‬ﺩﺭ ﺳﺮﺯﻣﻴﻦ ﺷﻮﺭﺑﺨﺘﻲ ﻭ ﺗﺒﺎﻫﻲ‪ ،‬ﺩﺭ ﻛﻨﺎﻡ ﺩﺭﻭﺝ )ﺩﻭﺯﺥ( ﻓﺮﻭ ﺍﻓﮕﻨﺪ‪.‬‬

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‫ﺑﺨﺶ ﭼﻬﺎﺭﻡ‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺴﻲ ﻛﻪ ﻣﺮﺩﺍﺭ ﻣﺮﺩﻣﺎﻥ ﻳﺎ ﺳﮕﺎﻥ ﺭﺍ ﺑﻪ ﺧﺎﻙ ﺳﭙﺎﺭﺩ ﻭ ﺗﺎ ﺷﺶ ﻣﺎﻩ ﺍﺯ ﺧﺎﻙ ﺑﺮﻧﻴﺎﻭﺭﺩ‪ ،‬ﭘﺎﺩﺍَﻓﺮﻩ ﻱ ﮔﻨﺎﻫﺶ ﭼﻴﺴﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ‪:‬‬

‫ﭘﺎﻧﺼﺪ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ “ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ”‪ ،‬ﭘﺎﻧﺼﺪ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ “ﺳ‪‬ﺮَﻭﺷُﻮ ‪ -‬ﭼ‪‬ﺮَﻥَ”‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺴﻲ ﻛﻪ ﻣﺮﺩﺍﺭ ﻣﺮﺩﻣﺎﻥ ﻳﺎ ﺳﮕﺎﻥ ﺭﺍ ﺑﻪ ﺧﺎﻙ ﺳﭙﺎﺭﺩ ﻭ ﺗﺎ ﻳﻚ ﺳﺎﻝ ﺍﺯ ﺧﺎﻙ ﺑﺮﻧﻴﺎﻭﺭﺩ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ ﻱ ﮔﻨﺎﻫﺶ ﭼﻴﺴﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﻫﺰﺍﺭ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﻫﺰﺍﺭ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳ‪‬ﺮَﻭﺷُﻮ ‪ -‬ﭼ‪‬ﺮَﻥَ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺴﻲ ﻛﻪ ﻣﺮﺩﺍﺭ ﻣﺮﺩﻣﺎﻥ ﻳﺎ ﺳﮕﺎﻥ ﺭﺍ ﺑﻪ ﺧﺎﻙ ﺳﭙﺎﺭﺩ ﻭ ﺗﺎ ﺩﻭ ﺳﺎﻝ ﺍﺯ ﺧﺎﻙ ﺑﺮﻧﻴﺎﻭﺭﺩ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ ﻱ ﮔﻨﺎﻫﺶ ﭼﻴﺴﺖ ﻭ ﺗﺎﻭﺍﻥ‬
‫ﮔﻨﺎﻫﻜﺎﺭﻱ ﺍﻭ ﻛﺪﺍﻡ ﺍﺳﺖ ﻭ ﭼﮕﻮﻧﻪ ﻣﻲ ﺗﻮﺍﻧﺪ ﻭ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺁﻟﻮﺩﮔﻲ ﺑﺪﺍﻥ ﮔﻨﺎﻩ ﭘﺎﻙ ﻛﻨﺪ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﭼﻨﻴﻦ ﮔﻨﺎﻫﻲ ﺭﺍ ﻫﻴﭻ ﭘﺎﺩﺍﻓﺮﻩ ﻭ ﺗﺎﻭﺍﻧﻲ ﻧﻴﺴﺖ‪ .‬ﭼﻨﻴﻦ ﮔﻨﺎﻫﻜﺎﺭﻱ ﺭﺍ ﻫﻴﭻ ﭼﺎﺭﻩ ﺍﻱ ﻧﺘﻮﺍﻥ ﺍﻧﺪﻳﺸﻴﺪ‪ .‬ﺍﻳﻦ ﺩﺍﺩﺷﻜﻨﻲ ﺍﺳﺖ‬
‫ﻭ ﻫﻴﭻ ﭘﺎﺩﺍﻓﺮﻩ ﻭ ﺗﺎﻭﺍﻧﻲ‪ ،‬ﮔﻨﺎﻩ ﺁﻥ ﺭﺍ ﭘﺎﻙ ﻧﺘﻮﺍﻧﺪ ﻛﺮﺩ‪.‬‬

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‫ﺩﺭ ﭼﻪ ﻫﻨﮕﺎﻡ ﭼﻨﻴﻦ ﺍﺳﺖ ؟‬

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‫ﻫﻨﮕﺎﻣﻲ ﭼﻨﻴﻦ ﺍﺳﺖ ﻛﻪ ﮔﻨﺎﻫﻜﺎﺭ‪ ،‬ﺁﻣﻮﺯﮔﺎﺭ ﺩﻳﻦ ﻣﺰﺩﺍ ﻳﺎ ﺩﻳﻦ ﺁﮔﺎﻩ ﺑﺎﺷﺪ‪(13).‬‬

‫ﻫﺮﮔﺎﻩ ﮔﻨﺎﻫﻜﺎﺭ‪ ،‬ﺁﻣﻮﺯﮔﺎﺭ ﺩﻳﻦ ﻣﺰﺩﺍ ﻳﺎ ﺩﻳﻦ ﺁﮔﺎﻩ ﻧﺒﺎﺷﺪ ﻭ ﺑﻪ ﮔﻨﺎﻩ ﺧﻮﻳﺶ ﺧﺴﺘﻮ ﺷﻮﺩ ﻭ ﭘﻴﻤﺎﻥ ﺑﻨﺪﺩ ﻛﻪ ﺩﻳﮕﺮ ﻫﺮﮔﺰ‬
‫ﭼﻨﻴﻦ ﻛﺮﺩﺍﺭ ﻧﺎﺭﻭﺍﻳﻲ ﺍﺯ ﺍﻭ ﺳﺮ ﻧﺰﻧﺪ‪ ،‬ﻣﺰﺩﺍ ﮔﻨﺎﻫﺶ ﺭﺍ ﻣﻲ ﺑﺨﺸﺎﻳﺪ‪.‬‬

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‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﺑﺮﺍﺳﺘﻲ ﺩﻳﻦ ﻣﺰﺩﺍ ﻛﺴﻲ ﺭﺍ ﻛﻪ ﺑﻪ ﺍﻳﻦ ﺩﻳﻦ ﺩﺭﺁﻳﺪ‪ ،‬ﺍﺯ ﺑﻨﺪﻫﺎﻱ ﮔﻨﺎﻫﺎﻧﺶ ﺭﻫﺎﻳﻲ ﻣﻲ ﺑﺨﺸﺪ‪.‬‬

‫ﺩﻳﻦ ﻣﺰﺩﺍ ﮔﻨﺎﻩ ﻧﺎﺩﺭﺳﺘﻜﺎﺭﻱ ﺭﺍ ﻣﻲ ﺑﺨﺸﺎﻳﺪ‪(14).‬‬

‫ﺩﻳﻦ ﻣﺰﺩﺍ ﮔﻨﺎﻩ ﻛﺸﺘﻦ ﻳﻜﻲ ﺍﺯ ﺍﺷﻮﻧﺎﻥ ﺭﺍ ﻣﻲ ﺑﺨﺸﺎﻳﺪ‪(15).‬‬

‫ﺩﻳﻦ ﻣﺰﺩﺍ ﮔﻨﺎﻩ ﺧﺎﻙ ﺳﭙﺎﺭﻱ ﻣﺮﺩﺍﺭ ﺭﺍ ﻣﻲ ﺑﺨﺸﺎﻳﺪ‪(16).‬‬

‫ﺩﻳﻦ ﻣﺰﺩﺍ ﮔﻨﺎﻩ ﻛﺮﺩﺍﺭﻫﺎﻳﻲ ﺭﺍ ﻛﻪ ﻫﻴﭻ ﺗﺎﻭﺍﻧﻲ ﺑﺮﺍﻱ ﺁﻥ ﻫﺎ ﻧﻴﺴﺖ‪ ،‬ﻣﻲ ﺑﺨﺸﺎﻳﺪ‪.‬‬

‫ﺩﻳﻦ ﻣﺰﺩﺍ ﭘﺎﺩﺍﻓﺮﻩ ﻱ ﺳﻨﮕﻴﻦ ﺗﺮﻳﻦ ﮔﻨﺎﻩ ﺭﺍ ﻣﻲ ﺑﺨﺸﺎﻳﺪ‪.‬‬

‫ﺩﻳﻦ ﻣﺰﺩﺍ ﻫﺮ ﮔﻨﺎﻫﻲ ﺭﺍ ﻛﻪ ﻣﺮﺩﻣﺎﻥ ﻣﻲ ﺗﻮﺍﻧﻨﺪ ﺑﺪﺍﻥ ﺩﺳﺖ ﺑﻴﺎﻻﻳﻨﺪ‪ ،‬ﻣﻲ ﺑﺨﺸﺎﻳﺪ‪.‬‬

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‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﺩﻳﻦ ﻣﺰﺩﺍ ﺍﺷﻮﻥ ﺭﺍ ﺍﺯ ﻫﺮ ﮔﻮﻧﻪ ﺍﻧﺪﻳﺸﻪ ﻭ ﮔﻔﺘﺎﺭ ﻭ ﻛﺮﺩﺍﺭ ﺑﺪ ﭘﺎﻙ ﻣﻲ ﻛﻨﺪ؛ ﻫﻤﭽﻮﻥ ﺑﺎﺩﻱ ﭘﺮﺗﻮﺍﻥ ﻭ ﺷﺘﺎﺑﺎﻥ ﻛﻪ ﺩﺷﺖ‬
‫ﺭﺍ‪(17).‬‬

‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﺑﺸﻮﺩ ﻛﻪ ﺍﺯ ﺍﻳﻦ ﭘﺲ‪ ،‬ﻫﻤﻪ ﻱ ﻛﺮﺩﺍﺭﻫﺎﻱ ﺗﻮ ﻧﻴﻚ ﺑﺎﺷﺪ‪ .‬ﺩﻳﻦ ﻣﺰﺩﺍ ﮔﻨﺎﻩ ﺗﻮ ﺭﺍ ﺗﺎﻭﺍﻧﻲ ﮔﺮﺍﻥ ﺩﺍﺩﻩ ﺍﺳﺖ‬

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‫ﭘﺎﻧﻮﺷﺖ ﻫﺎ ‪:‬‬

‫‪“ .1‬ﺳﭙﻨﺖ ﺁﺭﻣﻴﺘﻲ” ﻳﺎ “ﺳﭙﻨﺪﺍﺭﻣﺬ” ﻛﻪ ﺩﺭ ﮔﺎﻫﺎﻥ‪ ،‬ﻳﻜﻲ ﺍﺯ ﻓﺮﻭﺯﻩ ﻫﺎﻱ “ﻣﺰﺩﺍ ﺍﻫﻮﺭﻩ” ﺑﻪ ﺷﻤﺎﺭ ﻣﻲ ﺁﻳﺪ‪ ،‬ﺩﺭ ﺍﻭﺳﺘﺎﻱ ﻧﻮ‬
‫ﺍﻣﺸﺎﺳﭙ‪‬ﻨﺪ ﺑﺎﻧﻮﻱ ﻧﻤﺎﺩ ﻭ ﻧﮕﺎﻫﺒﺎﻥ ﺯﻣﻴﻦ ﺍﺳﺖ ﻭ ﺑﺎ ﺯﻣﻴﻦ‪ ،‬ﺍﻳﻦ ﻫﻤﺎﻧﻲ ﺩﺍﺭﺩ ﻭ ﺩﺭ ﺍﻳﻦ ﺟﺎ “ﺟﻢ” ﺍﻭ ﺭﺍ ﺑﺎ ﺯﻣﻴﻦ ﻳﻜﻲ ﻣﻲ‬
‫ﺷﻤﺮﺩ ﻭ ﺁﻧﭽﻪ ﺭﺍ ﻣﻲ ﺧﻮﺍﻫﺪ ﺩﺭ ﺯﻣﻴﻦ ﺑﺸﻮﺩ‪ ،‬ﺍﺯ ﺍﻳﻦ ﺍﻣﺸﺎﺳﭙﻨﺪ ﺑﺎﻧﻮ ﺧﻮﺍﺳﺘﺎﺭ ﻣﻲ ﺷﻮﺩ‪.‬‬

‫‪ .2‬ﭘﺮﺳﺶ ﻫﺎ ﻭ ﭘﺎﺳﺦ ﻫﺎﻳﻲ ﺭﺍ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﻓﺮﮔﺮﺩ ﺁﻣﺪﻩ ﺍﺳﺖ‪ ،‬ﺩﺭ ﺑﺨﺶ ﻫﺎﻱ ‪ 4‬ﻭ ‪“ 5‬ﺩﺍﻧﺎ ﻭ ﻣﻴﻨﻮﻱ ﺧﺮﺩ” ﻫﻢ ﻣﻲ ﺑﻴﻨﻴﻢ‪.‬‬

‫‪ .3‬ﺩﺧﻤﻪ ﻫﺎﻳﻲ ﻛﻪ ﺩﻳﺮ ﺯﻣﺎﻧﻲ ﺑﺮﭘﺎﻱ ﻣﻲ ﻣﺎﻧﺪ ﻭ ﻣﺮﺩﺍﺭﻫﺎﻱ ﺑﺴﻴﺎﺭﻱ ﺩﺭ ﺁﻥ ﻫﺎ ﺍﻧﺒﺎﺷﺘﻪ ﻣﻲ ﺷﻮﺩ ﻭ ﺯﻣﻴﻦ ﺭﺍ ﻣﻲ ﺁﻻﻳﺪ‪.‬‬

‫‪ .4‬ﺟﺎﻳﻲ ﻛﻪ “ﺧﺮﻓﺴﺘﺮﺍﻥ” ﺑﺴﻴﺎﺭ ﺩﺭ ﺁﻥ ﻫﺴﺖ‪).‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .5‬ﺍﺷﻮﻥ ﻣﺮﺩﻱ ﻛﻪ ﺑﻪ ﺩﺳﺖ ﻳﻜﻲ ﺍﺯ ﺩﺷﻤﻨﺎﻥ ﻛﺸﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪).‬ﺯﻳﺮﻧﻮﻳﺲ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺩﺭ ﮔﺰﺍﺭﺵ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .6‬ﭼﻨﻴﻦ ﺟﺎﻳﻲ ﺭﺍ “ﺍﺭﻣﺸﺘﮕﺎﻩ” ﻳﻌﻨﻲ “ﺟﺎﻱ ﺷﺨﺺ ﻧﺎﭘﺎﻙ” ﻣﻲ ﺧﻮﺍﻧﻨﺪ‪.‬‬

‫‪ .7‬ﺩﺭ ﺍﺭﺩﺍﻭﻳﺮﺍﻑ ﻧﺎﻣﻪ‪ ،‬ﺩﺍﻭﺭﻱ ﺩﺭﺑﺎﺭﻩ ﻱ ﭼﻨﻴﻦ ﮔﻨﺎﻫﻜﺎﺭﻱ ﺍﺯ ﺍﻳﻦ ﻫﻢ ﺳﺨﺖ ﺗﺮ ﺍﺳﺖ ‪:‬‬

‫“‪ ...‬ﺭﻭﺍﻥ ﻣﺮﺩﻱ ﺭﺍ ﺩﻳﺪﻡ ﻛﻪ ﮔﻮﺷﺖ ﺟﺴﺪ ﻣﺮﺩﻣﺎﻥ ﺭﺍ ﺑﺎ ﺧﻮﻥ ﻭ ﺭﻳﻢ ﻭ ﺩﻳﮕﺮ ﺭﻳﻤﻨﻲ ﻭ ﮔﻨﺪ ﺑﻪ ﺧﻮﺭﺩﻥ )ﻭﻱ) ﻣﻲ ﺩﻫﻨﺪ‪.‬‬
‫ﭘﺮﺳﻴﺪﻡ ﻛﻪ ﺍﻳﻦ ﺗﻦ ﭼﻪ ﮔﻨﺎﻩ ﻛﺮﺩ ؟ ﺳﺮﻭﺵ ﭘﺮﻫﻴﺰﮔﺎﺭ ﻭ ﺍﻳﺰﺩ ﺁﺫﺭ ﮔﻮﻳﻨﺪ ﻛﻪ ‪ :‬ﺍﻳﻦ ﺭﻭﺍﻥ ﺁﻥ ﻣﺮﺩ ﺩﺭﻭﻧﺪ ﺍﺳﺖ ﻛﻪ ﺑﻪ‬
‫ﮔﻴﺘﻲ ﻣﺪﻓﻮﻉ ﻭ ﺟﺴﺪ ﺑﺮ ﺁﺏ ﻭ ﺁﺗﺶ ﻭ ﺗﻦ ﺧﻮﻳﺶ ﻭ ﻧﻴﺰ ﺁﻥ ﻣﺮﺩﻣﺎﻥ ﺑﺮﺩ ﻭ ﻫﻤﻮﺍﺭﻩ ﻳﮕﺎﻧﻪ ﻣﺮﺩﻩ ﻛﺶ ﻭ ﺭﻳﻤﻦ ﺑﻮﺩ ﻭ‬
‫)ﺧﻮﻳﺸﺘﻦ ﺭﺍ ﺑﻨﺎ ﺑﻪ ﻗﻮﺍﻋﺪ( ﭘﻴﺸﻪ‪ ،‬ﻧﺸﺴﺖ”‬

‫)ﺍﺭﺩﺍﻭﻳﺮﺍﻑ ﻧﺎﻣﻪ‪ ،‬ﺗﺮﺟﻤﻪ ﻱ ﻣﺮﺩﺍﺩ ﺑﻬﺎﺭ‪ ،‬ﭘﮋﻭﻫﺸﻲ ﺩﺭ ﺍﺳﺎﻃﻴﺮ ﺍﻳﺮﺍﻥ‪ ،‬ﺹ ‪(267‬‬

‫‪ .8‬ﺑﺮﺧﻲ ﺍﺯ ﮔﺰﺍﺭﺷﮕﺮﺍﻥ‪ ،‬ﺍﺯ ﺳﻮﻱ ﭼﭗ ﻭ ﺍﺯ ﺳﻮﻱ ﺭﺍﺳﺖ ﻧﻮﺷﺘﻪ ﺍﻧﺪ‪.‬‬

‫‪“ .9‬ﻧﺨﺴﺘﻴﻦ ﺑﺎﺭ ﺩﺍﻧﻪ ﻫﺎﻱ ﺧﻮﺭﺍﻛﻲ ﺭﺍ ﺑﺮﺍﻱ ﺗﻮ ﻣﻲ ﺁﻭﺭﻡ‪ .‬ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﭼﻴﺰ ﺧﻮﺑﻲ ﺑﺮﻭﻳﺪ‪ ،‬ﻧﺨﺴﺘﻴﻦ ﺑﺎﺭ ﺑﺮﺍﻱ ﺗﻮ ﻣﻲ‬
‫ﺭﻭﻳﺪ‪)”.‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪“ .10‬ﺁﻧﺎﻥ ﭼﻴﺰﻫﺎﻱ ﺧﻮﺏ ﺑﻪ ﺧﻮﺩ ﺑﺮﻣﻲ ﺩﺍﺭﻧﺪ ﻭ ﭼﻴﺰﻫﺎﻱ ﺑﺪ ﺭﺍ ﺑﺮﺍﻱ ﺗﻮ ﻣﻲ ﻓﺮﺳﺘﻨﺪ‪)”.‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .11‬ﻛﺪﺍﻡ ﺍﺳﺖ ﻛﺎﺭﻫﺎﻱ ﻧﻴﻜﻲ ﻛﻪ ﺩﻳﻦ ﻣﺰﺩﺍ ﺭﺍ ﺭﻭﺍﻳﻲ ﺑﺨﺸﺪ ﻭ ﺁﻥ ﺭﺍ ﭼﻮﻥ ﺧﻮﺭﺍﻛﻲ ﺑﭙﺮﻭﺭﺩ ؟‬

‫‪ .12‬ﺩﺭ ﮔﺰﺍﺭﺵ ﻣﺤﻤﺪﻋﻠﻲ ﺩﺍﻋﻲ ﺍﻟﻲ ﺍﻻﺳﻼﻡ‪ ،‬ﺑﻪ ﺟﺎﻱ ﺳﭙﺮﺩﻥ ﺯﻣﻴﻦ‪“ ،‬ﺑﻪ ﻛﺎﺭ ﻭﺍﺩﺍﺷﺘﻦ ﺩﺭ ﺯﻣﻴﻦ” ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬

‫‪ .13‬ﻣﻮﺑﺪ ﻳﺎ ﺩﺳﺘﻮﺭ ﺑﺎﺷﺪ‪.‬‬

‫‪“ .14‬ﺍﻭ ﻣﻲ ﺩﺍﻧﺪ ﻛﻪ ﺩﺯﺩﻱ ﻧﺎﺭﻭﺍﺳﺖ؛ ﺍﻣﺎ ﻣﻲ ﭘﻨﺪﺍﺭﺩ ﻛﻪ ﺭﺑﻮﺩﻥ ﺩﺍﺭﺍﻳﻲ ﺗﻮﺍﻧﮕﺮ ﻭ ﺑﺨﺸﻴﺪﻥ ﺁﻥ ﺑﻪ ﺑﻴﻨﻮﺍﻳﺎﻥ‪ ،‬ﻛﺮﺩﺍﺭﻱ‬
‫ﺍﺷﻮﻧﺎﻧﻪ ﺍﺳﺖ‪)”.‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ ﻭﻧﺪﻳﺪﺍﺩ(‬

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‫‪“ .15‬ﺍﻭ ﻣﻲ ﺩﺍﻧﺪ ﻛﻪ ﻛﺸﺘﻦ “ﻣﺮگ ﺍﺭﺯﺍﻥ” ﺭﻭﺍﺳﺖ؛ ﺍﻣﺎ ﻧﻤﻲ ﺩﺍﻧﺪ ﻛﻪ ﭼﻨﻴﻦ ﻛﺎﺭﻱ ﺭﺍ ﻧﻤﻲ ﺗﻮﺍﻥ ﺑﻲ ﻓﺮﻣﺎﻥ ﺩﺍﻭﺭ‬
‫ﻛﺮﺩ‪)”.‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪“ .16‬ﺍﻭ ﻣﻲ ﺩﺍﻧﺪ ﻛﻪ ﺧﺎﻙ ﺳﭙﺎﺭﻱ ﻣﺮﺩﺍﺭ ﻧﺎﺭﻭﺍﺳﺖ؛ ﺍﻣﺎ ﻣﻲ ﭘﻨﺪﺍﺭﺩ ﻛﻪ ﺍﮔﺮ ﺍﻭ ﭼﻨﻴﻦ ﻛﻨﺪ ﺗﺎ ﺳﮕﺎﻥ ﻳﺎ ﺭﻭﺑﺎﻫﺎﻥ ﻧﺘﻮﺍﻧﻨﺪ ﺁﻥ‬
‫ﻣﺮﺩﺍﺭ ﺭﺍ ﺑﺮﮔﻴﺮﻧﺪ ﻭ ﺑﻪ ﺁﺗﺶ ﻳﺎ ﺁﺏ ﺩﺭﺍﻓﮕﻨﻨﺪ‪ ،‬ﺍﻭ ﻛﺮﺩﺍﺭﻱ ﺍﺷﻮﻧﺎﻧﻪ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪).‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .17‬ﺍﻭ ﻣﻲ ﺩﺍﻧﺪ ﻛﻪ ﺑﺪﺳﺖ ﺁﻭﺭﺩﻥ ﺑﺎﻻﺗﺮﻳﻦ ﺑﻬﺮﻩ ﺭﻭﺍﺳﺖ؛ ﺍﻣﺎ ﻧﻤﻲ ﺩﺍﻧﺪ ﻛﻪ ﭼﻨﻴﻦ ﺑﻬﺮﻩ ﮔﻴﺮﻱ ﺍﺯ ﻣﺮﺩ ﺍﺷﻮﻥ‬
‫ﻧﺎﺭﻭﺍﺳﺖ‪).‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .18‬ﺩﺭ ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ ﻭﻧﺪﻳﺪﺍﺩ‪ ،‬ﺍﻓﺰﻭﺩ ﻩ ﺷﺪﻩ ﺍﺳﺖ‪“ :‬ﺍﺯ ﻛﺎﻩ ﻭ ﭘﻮﺷﺎﻝ”‪ .‬ﺩﺭ ﺩﺍﻧﺎ ﻭ ﻣﻴﻨﻮﻱ ﺧﺮﺩ )ﺑﺨﺶ ‪ ،51‬ﺑﻨﺪ‪ (19 .‬ﻧﻴﺰ‬
‫ﻫﻤﻴﻦ ﺗﻌﺒﻴﺮ ﺭﺍ ﻣﻲ ﺑﻴﻨﻴﻢ‪.‬‬

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‫ﻓﺮﮔﺮﺩ ﭼﻬﺎﺭﻡ‬

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‫ﺑﺨﺶ ﻳﻜﻢ‬

‫‪1‬‬

‫ﻛﺴﻲ ﻛﻪ ﺍﺯ ﺑﺎﺯﮔﺮﺩﺍﻧﺪﻥ ﺳﭙﺮﺩﻩ ﺍﻱ ﺑﻪ ﺩﺍﺭﻧﺪﻩ ﺍﺵ‪ ،‬ﺧﻮﺩﺩﺍﺭﻱ ﻛﻨﺪ‪ ،‬ﻛﺮﺩﺍﺭﺵ ﺑﺪﺍﻥ ﻣﺎﻧﺪ ﻛﻪ ﺁﻥ ﺳﭙﺮﺩﻩ ﺭﺍ ﺍﺯ ﺩﺍﺭﻧﺪﻩ ﺍﺵ‬
‫ﺩﺯﺩﻳﺪﻩ ﺑﺎﺷﺪ‪ .‬ﺗﺎ ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﻥ ﺳﭙﺮﺩﻩ ﺭﺍ ﺩﺭ ﺧﺎﻧﻪ ﻱ ﺧﻮﻳﺶ ﻧﮕﺎﻩ ﺩﺍﺭﺩ‪ ،‬ﻫﺮ ﺭﻭﺯ ﻭ ﻫﺮ ﺷﺐ ﻛﻪ ﺑﺪﺍﻥ ﺩﺳﺖ ﺯﻧﺪ ﻭ ﺁﻥ‬
‫ﺭﺍ ﺍﺯ ﺧﻮﻳﺶ ﺑﺸﻤﺎﺭﺩ‪ ،‬ﺑﺪﺍﻥ ﻣﺎﻧﺪ ﻛﻪ ﺩﻳﮕﺮ ﺑﺎﺭ ﺁﻥ ﺭﺍ ﺩﺯﺩﻳﺪﻩ ﺑﺎﺷﺪ‪.‬‬

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‫ﺑﺨﺶ ﺩﻭﻡ‬

‫)ﺍﻟﻒ(‬

‫‪2‬‬

‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺷﻤﺎﺭ ﭘﻴﻤﺎﻥ ﻫﺎﻱ ﺗﻮ ﭼﻨﺪ ﺍﺳﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺷﻤﺎﺭ ﭘﻴﻤﺎﻥ ﻫﺎﻱ ﻣﻦ ﺷﺶ ﺍﺳﺖ ‪:‬‬

‫ﻧﺨﺴﺖ “ﮔﻔﺘﺎﺭ ‪ -‬ﭘﻴﻤﺎﻥ”‪.‬‬

‫ﺩﻭﻡ “ﺩﺳﺖ ‪ -‬ﭘﻴﻤﺎﻥ”‪.‬‬

‫ﺳﻮﻡ “ﮔﻮﺳﻔﻨﺪ ‪ -‬ﭘﻴﻤﺎﻥ”‪.‬‬

‫ﭼﻬﺎﺭﻡ “ﮔﺎﻭ ‪ -‬ﭘﻴﻤﺎﻥ”‪.‬‬

‫ﭘﻨﺠﻢ “ﻣﺮﺩﻡ ‪ -‬ﭘﻴﻤﺎﻥ”‪.‬‬

‫ﺷﺸﻢ “ﻛﺸﺘﺰﺍﺭ ‪ -‬ﭘﻴﻤﺎﻥ”؛ ﻛﺸﺘﺰﺍﺭﻱ ﺩﺭ ﺯﻣﻴﻨﻲ ﺧﻮﺏ‪ ،‬ﻛﺸﺘﺰﺍﺭﻱ ﺁﺑﺎﺩ ﻭ ﺑﺎﺭﺁﻭﺭ‪.‬‬

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‫ﺑﺨﺶ ﺩﻭﻡ‬

‫)ﺏ(‬

‫‪3‬‬

‫ﻛﺴﻲ ﻛﻪ ﮔﻔﺘﺎﺭ ‪ -‬ﭘﻴﻤﺎﻥ ﺭﺍ ﺗﻨﻬﺎ ﮔﻔﺘﺎﺭﻱ ﺑﻴﻨﮕﺎﺭﺩ‪ ،‬ﺑﺎﻳﺪ ﺁﻥ ﺭﺍ ﺑﻪ ﺩﺳﺖ ‪ -‬ﭘﻴﻤﺎﻥ ﺩﮔﺮﮔﻮﻥ ﻛﻨﺪ ﻭ ﺑﻬﺎﻱ ﺩﺳﺖ ‪ -‬ﭘﻴﻤﺎﻥ ﺭﺍ‬
‫ﺑﺪﻫﺪ‪.‬‬

‫‪4‬‬

‫ﺩﺳﺖ ‪ -‬ﭘﻴﻤﺎﻥ ﺑﺎﻳﺪ ﺑﻪ ﮔﻮﺳﻔﻨﺪ ‪ -‬ﭘﻴﻤﺎﻥ ﺩﮔﺮﮔﻮﻥ ﺷﻮﺩ ﻭ ﺑﻬﺎﻱ ﮔﻮﺳﻔﻨﺪ ‪ -‬ﭘﻴﻤﺎﻥ ﺭﺍ ﺑﻪ ﺟﺎﻱ ﺁﻥ ﺑﺪﻫﻨﺪ‪.‬‬

‫ﮔﻮﺳﻔﻨﺪ ‪ -‬ﭘﻴﻤﺎﻥ ﺑﺎﻳﺪ ﺑﻪ ﮔﺎﻭ‪ -‬ﭘﻴﻤﺎﻥ ﺩﮔﺮﮔﻮﻥ ﺷﻮﺩ ﻭ ﺑﻬﺎﻱ ﮔﺎﻭ ‪ -‬ﭘﻴﻤﺎﻥ ﺭﺍ ﺑﻪ ﺟﺎﻱ ﺁﻥ ﺑﺪﻫﻨﺪ‪.‬‬

‫ﮔﺎﻭ ‪ -‬ﭘﻴﻤﺎﻥ ﺑﺎﻳﺪ ﺑﻪ ﻣﺮﺩﻡ ‪ -‬ﭘﻴﻤﺎﻥ ﺩﮔﺮﮔﻮﻥ ﺷﻮﺩ ﻭ ﺑﻬﺎﻱ ﻣﺮﺩﻡ ‪ -‬ﭘﻴﻤﺎﻥ ﺭﺍ ﺑﻪ ﺟﺎﻱ ﺁﻥ ﺑﺪﻫﻨﺪ‪.‬‬

‫ﻣﺮﺩﻡ ‪ -‬ﭘﻴﻤﺎﻥ ﺑﺎﻳﺪ ﺑﻪ ﻛﺸﺘﺰﺍﺭ ‪ -‬ﭘﻴﻤﺎﻥ ﺩﮔﺮﮔﻮﻥ ﺷﻮﺩ ﻭ ﺑﻬﺎﻱ ﻛﺸﺘﺰﺍﺭ ‪ -‬ﭘﻴﻤﺎﻥ ﺭﺍ ﺑﻪ ﺟﺎﻱ ﺁﻥ ﺑﺪﻫﻨﺪ‪.‬‬

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‫ﺑﺨﺶ ﺩﻭﻡ‬

‫)پ(‬

‫‪5‬‬

‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺴﻲ ﻛﻪ ﮔﻔﺘﺎﺭ‪ -‬ﭘﻴﻤﺎﻥ ﺭﺍ ﺑﺸﻜﻨﺪ‪ ،‬ﺗﺎ ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﮔﺮﻓﺘﺎﺭ ﮔﻨﺎﻩ ﺧﻮﻳﺶ ﺷﻮﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﮔﻨﺎﻩ ﻭﻱ‪ ،‬ﻧﺰﺩﻳﻚ ﺗﺮﻳﻦ ﺧﻮﻳﺸﺎﻭﻧﺪﺍﻧﺶ ﺭﺍ ﺑﺪﻫﻜﺎﺭ ِﺗﺎﻭﺍﻧﻲ ﺳﻴﺼﺪ ﺑﺮﺍﺑﺮ ِﺑﻬﺎﻱ ﺁﻥ ﭘﻴﻤﺎﻥ ﻛﻨﺪ‪[1].‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺴﻲ ﻛﻪ ﺩﺳﺖ ‪ -‬ﭘﻴﻤﺎﻥ ﺭﺍ ﺑﺸﻜﻨﺪ‪ ،‬ﺗﺎ ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﮔﺮﻓﺘﺎﺭ ﮔﻨﺎﻩ ﺧﻮﻳﺶ ﺷﻮﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﮔﻨﺎﻩ ﻭﻱ‪ ،‬ﻧﺰﺩﻳﻚ ﺗﺮﻳﻦ ﺧﻮﻳﺸﺎﻭﻧﺪﺍﻧﺶ ﺭﺍ ﺑﺪﻫﻜﺎﺭ ِﺗﺎﻭﺍﻧﻲ ﺷﺸﺼﺪ ﺑﺮﺍﺑﺮ ِﺑﻬﺎﻱ ﺁﻥ ﭘﻴﻤﺎﻥ ﻛﻨﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺴﻲ ﻛﻪ ﮔﻮﺳﻔﻨﺪ ‪ -‬ﭘﻴﻤﺎﻥ ﺭﺍ ﺑﺸﻜﻨﺪ‪ ،‬ﺗﺎ ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﮔﺮﻓﺘﺎﺭ ﮔﻨﺎﻩ ﺧﻮﻳﺶ ﺷﻮﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﮔﻨﺎﻩ ﻭﻱ‪ ،‬ﻧﺰﺩﻳﻚ ﺗﺮﻳﻦ ﺧﻮﻳﺸﺎﻭﻧﺪﺍﻧﺶ ﺭﺍ ﺑﺪﻫﻜﺎﺭ ِﺗﺎﻭﺍﻧﻲ ﻫﻔﺘﺼﺪ ﺑﺮﺍﺑﺮ ِﺑﻬﺎﻱ ﺁﻥ ﭘﻴﻤﺎﻥ ﻛﻨﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺴﻲ ﻛﻪ ﮔﺎﻭ ‪ -‬ﭘﻴﻤﺎﻥ ﺭﺍ ﺑﺸﻜﻨﺪ‪ ،‬ﺗﺎ ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﮔﺮﻓﺘﺎﺭ ﮔﻨﺎﻩ ﺧﻮﻳﺶ ﺷﻮﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

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‫ﮔﻨﺎﻩ ﻭﻱ‪ ،‬ﻧﺰﺩﻳﻚ ﺗﺮﻳﻦ ﺧﻮﻳﺸﺎﻭﻧﺪﺍﻧﺶ ﺭﺍ ﺑﺪﻫﻜﺎﺭ ِﺗﺎﻭﺍﻧﻲ ﻫﺸﺘﺼﺪ ﺑﺮﺍﺑﺮ ِﺑﻬﺎﻱ ﺁﻥ ﭘﻴﻤﺎﻥ ﻛﻨﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺴﻲ ﻛﻪ ﻣﺮﺩﻡ ‪ -‬ﭘﻴﻤﺎﻥ ﺭﺍ ﺑﺸﻜﻨﺪ‪ ،‬ﺗﺎ ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﮔﺮﻓﺘﺎﺭ ﮔﻨﺎﻩ ﺧﻮﻳﺶ ﺷﻮﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﮔﻨﺎﻩ ﻭﻱ‪ ،‬ﻧﺰﺩﻳﻚ ﺗﺮﻳﻦ ﺧﻮﻳﺸﺎﻭﻧﺪﺍﻧﺶ ﺭﺍ ﺑﺪﻫﻜﺎﺭ ِﺗﺎﻭﺍﻧﻲ ﻧﻬﺼﺪ ﺑﺮﺍﺑﺮ ِﺑﻬﺎﻱ ﺁﻥ ﭘﻴﻤﺎﻥ ﻛﻨﺪ‪.‬‬

‫‪10‬‬

‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺴﻲ ﻛﻪ ﻛﺸﺘﺰﺍﺭ ‪ -‬ﭘﻴﻤﺎﻥ ﺭﺍ ﺑﺸﻜﻨﺪ‪ ،‬ﺗﺎ ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﮔﺮﻓﺘﺎﺭ ﮔﻨﺎﻩ ﺧﻮﻳﺶ ﺷﻮﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﮔﻨﺎﻩ ﻭﻱ‪ ،‬ﻧﺰﺩﻳﻚ ﺗﺮﻳﻦ ﺧﻮﻳﺸﺎﻭﻧﺪﺍﻧﺶ ﺭﺍ ﺑﺪﻫﻜﺎﺭ ِﺗﺎﻭﺍﻧﻲ ﻫﺰﺍﺭ ﺑﺮﺍﺑﺮ ِﺑﻬﺎﻱ ﺁﻥ ﭘﻴﻤﺎﻥ ﻛﻨﺪ‪.‬‬

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‫ﺑﺨﺶ ﺩﻭﻡ‬

‫)ﺕ(‬

‫‪11‬‬

‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺴﻲ ﻛﻪ ﮔﻔﺘﺎﺭ ‪ -‬ﭘﻴﻤﺎﻥ ﺭﺍ ﺑﺸﻜﻨﺪ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻫﺶ ﭼﻴﺴﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺳﻴﺼﺪ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﺳﻴﺼﺪ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳ‪‬ﺮَﻭﺷُﻮ ‪ -‬ﭼ‪‬ﺮَﻥَ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺴﻲ ﻛﻪ ﺩﺳﺖ ‪ -‬ﭘﻴﻤﺎﻥ ﺭﺍ ﺑﺸﻜﻨﺪ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻫﺶ ﭼﻴﺴﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺷﺸﺼﺪ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﺷﺸﺼﺪ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳ‪‬ﺮَﻭﺷُﻮ ‪ -‬ﭼ‪‬ﺮَﻥَ‪.‬‬

‫‪13‬‬

‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺴﻲ ﻛﻪ ﮔﻮﺳﻔﻨﺪ ‪ -‬ﭘﻴﻤﺎﻥ ﺭﺍ ﺑﺸﻜﻨﺪ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ ﻱ ﮔﻨﺎﻫﺶ ﭼﻴﺴﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﻫﻔﺘﺼﺪ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﻫﻔﺘﺼﺪ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳ‪‬ﺮَﻭﺷُﻮ ‪ -‬ﭼ‪‬ﺮَﻥَ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺴﻲ ﻛﻪ ﮔﺎﻭ ‪ -‬ﭘﻴﻤﺎﻥ ﺭﺍ ﺑﺸﻜﻨﺪ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻫﺶ ﭼﻴﺴﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

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‫ﻫﺸﺘﺼﺪ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﻫﺸﺘﺼﺪ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳ‪‬ﺮَﻭﺷُﻮ ‪ -‬ﭼ‪‬ﺮَﻥَ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺴﻲ ﻛﻪ ﻣﺮﺩﻡ ‪ -‬ﭘﻴﻤﺎﻥ ﺭﺍ ﺑﺸﻜﻨﺪ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻫﺶ ﭼﻴﺴﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﻧﻬﺼﺪ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﻧﻬﺼﺪ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳ‪‬ﺮَﻭﺷُﻮ ‪ -‬ﭼ‪‬ﺮَﻥَ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺴﻲ ﻛﻪ ﻛﺸﺘﺰﺍﺭ ‪ -‬ﭘﻴﻤﺎﻥ ﺭﺍ ﺑﺸﻜﻨﺪ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻫﺶ ﭼﻴﺴﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﻫﺰﺍﺭ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﻫﺰﺍﺭ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳ‪‬ﺮَﻭﺷُﻮ ‪ -‬ﭼ‪‬ﺮَﻥَ‪.‬‬

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‫ﺑﺨﺶ ﺳﻮﻡ‬

‫)ﺍﻟﻒ(‬

‫‪17‬‬

‫ﻛﺴﻲ ﻛﻪ ﺑﻪ ﺁﻫﻨﮓ ﺯﺩﻥ ﺩﻳﮕﺮﻱ ﺑﺮﺧﻴﺰﺩ‪ ،‬ﮔﻨﺎﻫﺶ “ﺁﮔ‪‬ﺮِﭘﺖ‪ ”‬ﺍﺳﺖ‪.‬‬

‫ﻛﺴﻲ ﻛﻪ ﺑﺮ ﺳﺮ ﺩﻳﮕﺮﻱ ﻓﺮﻭﺩ ﺁﻳﺪ ﺗﺎ ﺍﻭ ﺭﺍ ﺑﺰﻧﺪ‪ ،‬ﮔﻨﺎﻫﺶ “ﺍَﻭ‪‬ﺍُﻳﺮﻳﺸﺖ‪ ”َ‬ﺍﺳﺖ‪.‬‬

‫ﻛﺴﻲ ﻛﻪ ﺑﺪﺧﻮﺍﻫﺎﻧﻪ ﺁﻏﺎﺯ ﺑﻪ ﺯﺩﻥ ﺩﻳﮕﺮﻱ ﻛﻨﺪ‪ ،‬ﮔﻨﺎﻫﺶ “ﺍَﺭِﺩﻭﺵ” ﺍﺳﺖ‪.‬‬

‫ﻫﺮﮔﺎﻩ ﭘﻨﺞ ﺑﺎﺭ ﺩﻳﮕﺮ ﺑﺪﻳﻦ ﻛﺎﺭ ﺩﺳﺖ ﺯﻧﺪ‪“ ،‬ﭘـِﺸﻮﺗـَﻨﻮ” ﺷﻮﺩ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺴﻲ ﻛﻪ ﺑﻪ ﮔﻨﺎﻩ “ﺁﮔ‪‬ﺮِﭘﺖ‪ ”‬ﺁﻟﻮﺩﻩ ﺷﻮﺩ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻫﺶ ﭼﻴﺴﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﭘﻨﺞ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﭘﻨﺞ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳ‪‬ﺮَﻭﺷُﻮ ‪ -‬ﭼ‪‬ﺮَﻥَ‪.‬‬

‫ﺩﻭﻣﻴﻦ ﺑﺎﺭ ﺩﻩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﺩﻩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳ‪‬ﺮَﻭﺷُﻮ ‪ -‬ﭼ‪‬ﺮَﻥَ‪.‬‬

‫ﺳﻮﻣﻴﻦ ﺑﺎﺭ ﭘﺎﻧﺰﺩﻩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﭘﺎﻧﺰﺩﻩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳ‪‬ﺮَﻭﺷُﻮ ‪ -‬ﭼ‪‬ﺮَﻥَ‪.‬‬

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‫ﭼﻬﺎﺭﻣﻴﻦ ﺑﺎﺭ ﺳﻲ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﺳﻲ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳ‪‬ﺮَﻭﺷُﻮ ‪ -‬ﭼ‪‬ﺮَﻥَ‪.‬‬

‫ﭘﻨﺠﻤﻴﻦ ﺑﺎﺭ ﭘﻨﺠﺎﻩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﭘﻨﺠﺎﻩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳ‪‬ﺮَﻭﺷُﻮ ‪ -‬ﭼ‪‬ﺮَﻥَ‪.‬‬

‫ﺷﺸﻤﻴﻦ ﺑﺎﺭ ﺷﺼﺖ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﺷﺼﺖ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳ‪‬ﺮَﻭﺷُﻮ ‪ -‬ﭼ‪‬ﺮَﻥَ‪.‬‬

‫ﻫﻔﺘﻤﻴﻦ ﺑﺎﺭ ﻧﻮﺩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﻧﻮﺩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳ‪‬ﺮَﻭﺷُﻮ ‪ -‬ﭼ‪‬ﺮَﻥَ‪.‬‬

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‫ﻛﺴﻲ ﻛﻪ ﻫﺸﺘﻤﻴﻦ ﺑﺎﺭ ﺑﻪ ﮔﻨﺎﻩ “ﺁﮔ‪‬ﺮِﭘﺖ‪ ”‬ﺁﻟﻮﺩﻩ ﺷﻮﺩ ‪ -‬ﺑﻲ ﺁﻥ ﻛﻪ ﺗﺎﻭﺍﻥ ﺑﺎﺭﻫﺎﻱ ﭘﻴﺸﻴﻦ ﺭﺍ ﺩﺍﺩﻩ ﺑﺎﺷﺪ ‪ -‬ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻫﺶ‬
‫ﭼﻴﺴﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﻛﺮﺩﺍﺭ ﺍﻭ ﻛﺮﺩﺍﺭ “ﭘـِﺸﻮﺗـَﻨﻮ” ﺍﺳﺖ ﻭ ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻫﺶ ﺩﻭﻳﺴﺖ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﺩﻭﻳﺴﺖ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳ‪‬ﺮَﻭﺷُﻮ ‪-‬‬
‫ﭼ‪‬ﺮَﻥَ ﺍﺳﺖ‪.‬‬

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‫ﻛﺴﻲ ﻛﻪ ﺑﻪ ﮔﻨﺎﻩ “ﺁﮔ‪‬ﺮِﭘﺖ‪ ”‬ﺁﻟﻮﺩﻩ ﺷﻮﺩ ﻭ ﺍﺯ ﺩﺍﺩﻥ ﺗﺎﻭﺍﻥ ﺁﻥ ﺳﺮﺑﺎﺯ ﺯﻧﺪ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻫﺶ ﭼﻴﺴﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﻛﺮﺩﺍﺭ ﺍﻭ ﻛﺮﺩﺍﺭ “ﭘـِﺸﻮﺗـَﻨﻮ” ﺍﺳﺖ ﻭ ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻫﺶ ﺩﻭﻳﺴﺖ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﺩﻭﻳﺴﺖ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳ‪‬ﺮَﻭﺷُﻮ ‪-‬‬
‫ﭼ‪‬ﺮَﻥَ ﺍﺳﺖ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺴﻲ ﻛﻪ ﺑﻪ ﮔﻨﺎﻩ “ﺍَﻭ‪‬ﺍُﻳﺮﻳﺸﺖ‪ ”‬ﺁﻟﻮﺩﻩ ﺷﻮﺩ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻫﺶ ﭼﻴﺴﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﻩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﺩﻩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳ‪‬ﺮَﻭﺷُﻮ ‪ -‬ﭼ‪‬ﺮَﻥَ‪.‬‬

‫ﺩﻭﻣﻴﻦ ﺑﺎﺭ ﭘﺎﻧﺰﺩﻩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﭘﺎﻧﺰﺩﻩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳ‪‬ﺮَﻭﺷُﻮ ‪ -‬ﭼ‪‬ﺮَﻥَ‪.‬‬

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‫ﺳﻮﻣﻴﻦ ﺑﺎﺭ ﺳﻲ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﺳﻲ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳ‪‬ﺮَﻭﺷُﻮ ‪ -‬ﭼ‪‬ﺮَﻥَ‪.‬‬

‫ﭼﻬﺎﺭﻣﻴﻦ ﺑﺎﺭ ﭘﻨﺠﺎﻩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﭘﻨﺠﺎﻩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳﺮﻭﺷﻮ‪ -‬ﭼﺮﻥ‪.‬‬

‫ﭘﻨﺠﻤﻴﻦ ﺑﺎﺭ ﻫﻔﺘﺎﺩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﻫﻔﺘﺎﺩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳ‪‬ﺮَﻭﺷُﻮ ‪ -‬ﭼ‪‬ﺮَﻥَ‬

‫ﺷﺸﻤﻴﻦ ﺑﺎﺭ ﻧﻮﺩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﻧﻮﺩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳ‪‬ﺮَﻭﺷُﻮ ‪ -‬ﭼ‪‬ﺮَﻥَ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺴﻲ ﻛﻪ ﻫﻔﺘﻤﻴﻦ ﺑﺎﺭ ﺑﻪ ﮔﻨﺎﻩ “ﺍَﻭ‪‬ﺍُﻳﺮﻳﺸﺖ‪ ”‬ﺁﻟﻮﺩﻩ ﺷﻮﺩ ‪ -‬ﺑﻲ ﺁﻥ ﻛﻪ ﺗﺎﻭﺍﻥ ﺑﺎﺭﻫﺎﻱ ﭘﻴﺸﻴﻦ ﺭﺍ ﺩﺍﺩﻩ ﺑﺎﺷﺪ ‪ -‬ﭘﺎﺩﺍﻓﺮﻩ‬
‫ﮔﻨﺎﻫﺶ ﭼﻴﺴﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﻛﺮﺩﺍﺭ ﺍﻭ ﻛﺮﺩﺍﺭ “ﭘـِﺸﻮﺗـَﻨﻮ” ﺍﺳﺖ ﻭ ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻫﺶ ﺩﻭﻳﺴﺖ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﺩﻭﻳﺴﺖ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳ‪‬ﺮَﻭﺷُﻮ ‪-‬‬
‫ﭼ‪‬ﺮَﻥَ ﺍﺳﺖ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺴﻲ ﻛﻪ ﺑﻪ ﮔﻨﺎﻩ “ﺍَﻭ‪‬ﺍُﻳﺮﻳﺸﺖ‪ ”‬ﺁﻟﻮﺩﻩ ﺷﻮﺩ ﻭ ﺍﺯ ﺩﺍﺩﻥ ﺗﺎﻭﺍﻥ ﺁﻥ ﺳﺮﺑﺎﺯ ﺯﻧﺪ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻫﺶ ﭼﻴﺴﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﻛﺮﺩﺍﺭ ﺍﻭ ﻛﺮﺩﺍﺭ “ﭘـِﺸﻮﺗـَﻨﻮ” ﺍﺳﺖ ﻭ ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻫﺶ ﺩﻭﻳﺴﺖ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﺷﺼﺖ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳ‪‬ﺮَﻭﺷُﻮ ‪-‬‬
‫ﭼ‪‬ﺮَﻥَ ﺍﺳﺖ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺴﻲ ﻛﻪ ﺑﻪ ﮔﻨﺎﻩ “ﺍَﺭِﺩﻭﺵ” ﺁﻟﻮﺩﻩ ﺷﻮﺩ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻫﺶ ﭼﻴﺴﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﭘﺎﻧﺰﺩﻩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﭘﺎﻧﺰﺩﻩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳ‪‬ﺮَﻭﺷُﻮ ‪ -‬ﭼ‪‬ﺮَﻥَ‪.‬‬

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‫ﺩﻭﻣﻴﻦ ﺑﺎﺭ ﺳﻲ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﺳﻲ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳ‪‬ﺮَﻭﺷُﻮ ‪ -‬ﭼ‪‬ﺮَﻥَ‪.‬‬

‫ﺳﻮﻣﻴﻦ ﺑﺎﺭ ﭘﻨﺠﺎﻩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﭘﻨﺠﺎﻩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳ‪‬ﺮَﻭﺷُﻮ ‪ -‬ﭼ‪‬ﺮَﻥَ‪.‬‬

‫ﭼﻬﺎﺭﻣﻴﻦ ﺑﺎﺭ ﻫﻔﺘﺎﺩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﻫﻔﺘﺎﺩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳ‪‬ﺮَﻭﺷُﻮ ‪ -‬ﭼ‪‬ﺮَﻥَ‪.‬‬

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‫ﭘﻨﺠﻤﻴﻦ ﺑﺎﺭ ﻧﻮﺩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﻧﻮﺩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳ‪‬ﺮَﻭﺷُﻮ ‪ -‬ﭼ‪‬ﺮَﻥَ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ!‬

‫ﻛﺴﻲ ﻛﻪ ﺷﺸﻤﻴﻦ ﺑﺎﺭ ﺑﻪ ﮔﻨﺎﻩ “ﺍَﺭِﺩﻭﺵ” ﺁﻟﻮﺩﻩ ﺷﻮﺩ ‪ -‬ﺑﻲ ﺁﻥ ﻛﻪ ﺗﺎﻭﺍﻥ ﺑﺎﺭﻫﺎﻱ ﭘﻴﺸﻴﻦ ﺭﺍ ﺩﺍﺩﻩ ﺑﺎﺷﺪ ‪ -‬ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻫﺶ‬
‫ﭼﻴﺴﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﻛﺮﺩﺍﺭ ﺍﻭ ﻛﺮﺩﺍﺭ “ﭘـِﺸﻮﺗـَﻨﻮ” ﺍﺳﺖ ﻭ ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻫﺶ‪ ،‬ﺩﻭﻳﺴﺖ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﺷﺼﺖ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳ‪‬ﺮَﻭﺷُﻮ ‪-‬‬
‫ﭼ‪‬ﺮَﻥَ ﺍﺳﺖ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺴﻲ ﻛﻪ ﺑﻪ ﮔﻨﺎﻩ “ﺍَﺭِﺩﻭﺵ” ﺁﻟﻮﺩﻩ ﺷﻮﺩ ﻭ ﺍﺯ ﺩﺍﺩﻥ ﺗﺎﻭﺍﻥ ﺁﻥ ﺳﺮ ﺑﺎﺯ ﺯﻧﺪ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻫﺶ ﭼﻴﺴﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﻛﺮﺩﺍﺭ ﺍﻭ ﻛﺮﺩﺍﺭ “ﭘـِﺸﻮﺗـَﻨﻮ” ﺍﺳﺖ ﻭ ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻫﺶ‪ ،‬ﺩﻭﻳﺴﺖ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﺩﻭﻳﺴﺖ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳ‪‬ﺮَﻭﺷُﻮ ‪-‬‬
‫ﭼ‪‬ﺮَﻥَ ﺍﺳﺖ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺴﻲ ﻛﻪ ﺩﻳﮕﺮﻱ ﺭﺍ ﺑﺰﻧﺪ ﻭ ﺁﺳﻴﺐ ﺳﺨﺘﻲ ﺑﺪﻭ ﺑﺮﺳﺎﻧﺪ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻫﺶ ﭼﻴﺴﺖ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺳﻲ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﺳﻲ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳ‪‬ﺮَﻭﺷُﻮ ‪ -‬ﭼ‪‬ﺮَﻥَ‪.‬‬

‫ﺩﻭﻣﻴﻦ ﺑﺎﺭ ﭘﻨﺠﺎﻩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﭘﻨﺠﺎﻩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳ‪‬ﺮَﻭﺷُﻮ ‪ -‬ﭼ‪‬ﺮَﻥَ‪.‬‬

‫ﺳﻮﻣﻴﻦ ﺑﺎﺭ ﻫﻔﺘﺎﺩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﻫﻔﺘﺎﺩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳ‪‬ﺮَﻭﺷُﻮ ‪ -‬ﭼ‪‬ﺮَﻥَ‬

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‫ﭼﻬﺎﺭﻣﻴﻦ ﺑﺎﺭ ﻧﻮﺩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﻧﻮﺩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳ‪‬ﺮَﻭﺷُﻮ ‪ -‬ﭼ‪‬ﺮَﻥَ‬

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‫ﻛﺴﻲ ﻛﻪ ﭘﻨﺠﻤﻴﻦ ﺑﺎﺭ ﺑﺪﻳﻦ ﮔﻨﺎﻩ ﺁﻟﻮﺩﻩ ﺷﻮﺩ ‪ -‬ﺑﻲ ﺁﻥ ﻛﻪ ﺗﺎﻭﺍﻥ ﺑﺎﺭﻫﺎﻱ ﭘﻴﺸﻴﻦ ﺭﺍ ﺩﺍﺩﻩ ﺑﺎﺷﺪ ‪ -‬ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻫﺶ‬
‫ﭼﻴﺴﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﻛﺮﺩﺍﺭ ﺍﻭ ﻛﺮﺩﺍﺭ “ﭘـِﺸﻮﺗـَﻨﻮ” ﺍﺳﺖ ﻭ ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻫﺶ ﺩﻭﻳﺴﺖ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﺩﻭﻳﺴﺖ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳ‪‬ﺮَﻭﺷُﻮ ‪-‬‬
‫ﭼ‪‬ﺮَﻥَ ﺍﺳﺖ‪.‬‬

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‫ﻛﺴﻲ ﻛﻪ ﺑﺪﻳﻦ ﮔﻨﺎﻩ ﺁﻟﻮﺩﻩ ﺷﻮﺩ ﻭ ﺍﺯ ﺩﺍﺩﻥ ﺗﺎﻭﺍﻥ ﺁﻥ ﺳﺮ ﺑﺎﺯ ﺯﻧﺪ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻫﺶ ﭼﻴﺴﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﻛﺮﺩﺍﺭ ﺍﻭ ﻛﺮﺩﺍﺭ “ﭘـِﺸﻮﺗـَﻨﻮ” ﺍﺳﺖ ﻭ ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻫﺶ ﺩﻭﻳﺴﺖ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﺩﻭﻳﺴﺖ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳ‪‬ﺮَﻭﺷُﻮ ‪-‬‬
‫ﭼ‪‬ﺮَﻥَ ﺍﺳﺖ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺴﻲ ﻛﻪ ﺩﻳﮕﺮﻱ ﺭﺍ ﭼﻨﺎﻥ ﺑﺰﻧﺪ ﻛﻪ ﺧﻮﻥ ﻭﻱ ﺭﺍ ﺑﺮﻳﺰﺩ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻫﺶ ﭼﻴﺴﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﭘﻨﺠﺎﻩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﭘﻨﺠﺎﻩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳ‪‬ﺮَﻭﺷُﻮ ‪ -‬ﭼ‪‬ﺮَﻥَ‪.‬‬

‫ﺩﻭﻣﻴﻦ ﺑﺎﺭ ﻫﻔﺘﺎﺩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﻫﻔﺘﺎﺩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳ‪‬ﺮَﻭﺷُﻮ ‪ -‬ﭼ‪‬ﺮَﻥَ‪.‬‬

‫ﺳﻮﻣﻴﻦ ﺑﺎﺭ ﻧﻮﺩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﻧﻮﺩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳ‪‬ﺮَﻭﺷُﻮ ‪ -‬ﭼ‪‬ﺮَﻥَ‪.‬‬

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‫ﻛﺴﻲ ﻛﻪ ﭼﻬﺎﺭﻣﻴﻦ ﺑﺎﺭ ﺑﺪﻳﻦ ﮔﻨﺎﻩ ﺁﻟﻮﺩﻩ ﺷﻮﺩ ‪ -‬ﺑﻲ ﺁﻥ ﻛﻪ ﺗﺎﻭﺍﻥ ﺑﺎﺭﻫﺎﻱ ﭘﻴﺸﻴﻦ ﺭﺍ ﺩﺍﺩﻩ ﺑﺎﺷﺪ ‪ -‬ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻫﺶ‬
‫ﭼﻴﺴﺖ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﻛﺮﺩﺍﺭ ﺍﻭ ﻛﺮﺩﺍﺭ “ﭘـِﺸﻮﺗـَﻨﻮ” ﺍﺳﺖ ﻭ ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻫﺶ ﺩﻭﻳﺴﺖ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﺩﻭﻳﺴﺖ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳ‪‬ﺮَﻭﺷُﻮ ‪-‬‬
‫ﭼ‪‬ﺮَﻥَ ﺍﺳﺖ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺴﻲ ﻛﻪ ﺩﻳﮕﺮﻱ ﺭﺍ ﭼﻨﺎﻥ ﺑﺰﻧﺪ ﻛﻪ ﺧﻮﻥ ﻭﻱ ﺭﻭﺍﻥ ﺷﻮﺩ ﻭ ﺍﺯ ﺩﺍﺩﻥ ﺗﺎﻭﺍﻥ ﺁﻥ ﺳﺮ ﺑﺎﺯ ﺯﻧﺪ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻫﺶ ﭼﻴﺴﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﻛﺮﺩﺍﺭ ﺍﻭ ﻛﺮﺩﺍﺭ “ﭘـِﺸﻮﺗـَﻨﻮ” ﺍﺳﺖ ﻭ ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻫﺶ ﺩﻭﻳﺴﺖ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﺩﻭﻳﺴﺖ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳ‪‬ﺮَﻭﺷُﻮ ‪-‬‬
‫ﭼ‪‬ﺮَﻥَ ﺍﺳﺖ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺴﻲ ﻛﻪ ﺩﻳﮕﺮﻱ ﺭﺍ ﭼﻨﺎﻥ ﺑﺰﻧﺪ ﻛﻪ ﺍﺳﺘﺨﻮﺍﻧﻲ ﺍﺯ ﻭﻱ ﺑﺸﻜﻨﺪ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻫﺶ ﭼﻴﺴﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﻫﻔﺘﺎﺩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﻫﻔﺘﺎﺩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳ‪‬ﺮَﻭﺷُﻮ ‪ -‬ﭼ‪‬ﺮَﻥَ‪.‬‬

‫ﺩﻭﻣﻴﻦ ﺑﺎﺭ ﻧﻮﺩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﻧﻮﺩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳ‪‬ﺮَﻭﺷُﻮ ‪ -‬ﭼ‪‬ﺮَﻥَ‪.‬‬

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‫ﻛﺴﻲ ﻛﻪ ﺳﻮﻣﻴﻦ ﺑﺎﺭ ﺑﺪﻳﻦ ﮔﻨﺎﻩ ﺁﻟﻮﺩﻩ ﺷﻮﺩ ‪ -‬ﺑﻲ ﺁﻥ ﻛﻪ ﺗﺎﻭﺍﻥ ﺑﺎﺭﻫﺎﻱ ﭘﻴﺸﻴﻦ ﺭﺍ ﺩﺍﺩﻩ ﺑﺎﺷﺪ ‪ -‬ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻫﺶ‬
‫ﭼﻴﺴﺖ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﻛﺮﺩﺍﺭ ﺍﻭ ﻛﺮﺩﺍﺭ “ﭘـِﺸﻮﺗـَﻨﻮ” ﺍﺳﺖ ﻭ ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻫﺶ ﺩﻭﻳﺴﺖ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﺩﻭﻳﺴﺖ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳ‪‬ﺮَﻭﺷُﻮ ‪-‬‬
‫ﭼ‪‬ﺮَﻥَ ﺍﺳﺖ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺴﻲ ﻛﻪ ﺩﻳﮕﺮﻱ ﺭﺍ ﭼﻨﺎﻥ ﺑﺰﻧﺪ ﻛﻪ ﺍﺳﺘﺨﻮﺍﻧﻲ ﺍﺯ ﻭﻱ ﺑﺸﻜﻨﺪ ﻭ ﺍﺯ ﺩﺍﺩﻥ ﺗﺎﻭﺍﻥ ﺁﻥ ﺳﺮ ﺑﺎﺯ ﺯﻧﺪ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻫﺶ ﭼﻴﺴﺖ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﻛﺮﺩﺍﺭ ﺍﻭ ﻛﺮﺩﺍﺭ “ﭘـِﺸﻮﺗـَﻨﻮ” ﺍﺳﺖ ﻭ ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻫﺶ ﺩﻭﻳﺴﺖ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﺷﺼﺖ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳ‪‬ﺮَﻭﺷُﻮ ‪-‬‬
‫ﭼ‪‬ﺮَﻥَ ﺍﺳﺖ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺴﻲ ﻛﻪ ﺩﻳﮕﺮﻱ ﺭﺍ ﭼﻨﺎﻥ ﺑﺰﻧﺪ ﻛﻪ ﻭﻱ ﺑﻴﻬﻮﺵ ﺷﻮﺩ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻫﺶ ﭼﻴﺴﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﻧﻮﺩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﺷﺼﺖ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳ‪‬ﺮَﻭﺷُﻮ ‪ -‬ﭼ‪‬ﺮَﻥَ‪.‬‬

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‫ﻛﺴﻲ ﻛﻪ ﺩﻳﮕﺮ ﺑﺎﺭ ﺑﺪﻳﻦ ﮔﻨﺎﻩ ﺁﻟﻮﺩﻩ ﺷﻮﺩ ‪ -‬ﺑﻲ ﺁﻥ ﻛﻪ ﺗﺎﻭﺍﻥ ﺑﺎﺭﻫﺎﻱ ﭘﻴﺸﻴﻦ ﺭﺍ ﺩﺍﺩﻩ ﺑﺎﺷﺪ ‪ -‬ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻫﺶ ﭼﻴﺴﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﻛﺮﺩﺍﺭ ﺍﻭ ﻛﺮﺩﺍﺭ “ﭘـِﺸﻮﺗـَﻨﻮ” ﺍﺳﺖ ﻭ ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻫﺶ ﺩﻭﻳﺴﺖ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﺩﻭﻳﺴﺖ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳ‪‬ﺮَﻭﺷُﻮ ‪-‬‬
‫ﭼ‪‬ﺮَﻥَ ﺍﺳﺖ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺴﻲ ﻛﻪ ﺩﻳﮕﺮﻱ ﺭﺍ ﭼﻨﺎﻥ ﺑﺰﻧﺪ ﻛﻪ ﻭﻱ ﺑﻴﻬﻮﺵ ﺷﻮﺩ ﻭ ﺍﺯ ﺩﺍﺩﻥ ﺗﺎﻭﺍﻥ ﺍﻳﻦ ﮔﻨﺎﻩ ﺳﺮ ﺑﺎﺯ ﺯﻧﺪ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻫﺶ ﭼﻴﺴﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﻛﺮﺩﺍﺭ ﺍﻭ ﻛﺮﺩﺍﺭ “ﭘـِﺸﻮﺗـَﻨﻮ” ﺍﺳﺖ ﻭ ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻫﺶ ﺩﻭﻳﺴﺖ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﺩﻭﻳﺴﺖ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳ‪‬ﺮَﻭﺷُﻮ ‪-‬‬
‫ﭼ‪‬ﺮَﻥَ ﺍﺳﺖ‪.‬‬

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‫‪ ...‬ﻭ ﺍﻳﻨﺎﻥ ﺍﺯ ﺁﻥ ﭘﺲ ﺩﺭ ﺯﻧﺪﮔﻲ ﺷﺎﻥ ﺍﺷﻮﻥ ﻭ ﭘﻴﺮﻭ ﻣ‪‬ﻨﺜَﺮﻩ ﻱ ﻭ‪‬ﺭﺟﺎﻭ‪‬ﻧﺪ ﻭ ﺩﻳﻦ ﺍﻫﻮﺭﺍﻳﻲ ﺍﻧﺪ‪[2].‬‬

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‫ﺑﺨﺶ ﺩﻭﻡ‬

‫)ﺙ( ]‪[3‬‬

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‫ﻫﺮﮔﺎﻩ ﺩﻭ ﺗﻦ ‪ -‬ﺧﻮﺍﻩ ﻫﻤﺪﻳﻦ‪ ،‬ﺧﻮﺍﻩ ﺑﺮﺩﺍﺭ‪ ،‬ﺧﻮﺍﻩ ﺩﻭﺳﺖ ‪ -‬ﺑﺎ ﻳﻜﺪﻳﮕﺮ ﭘﻴﻤﺎﻧﻲ ﺑﺒﻨﺪﻧﺪ ﺗﺎ ﻳﻜﻲ ﻛﺎﻻﻳﻲ ]‪ [4‬ﺭﺍ ﺍﺯ ﺩﻳﮕﺮﻱ‬
‫ﺑﮕﻴﺮﺩ ﻳﺎ ﺯﻧﻲ ]‪ [5‬ﺍﺯ ﺧﺎﻧﺪﺍﻥ ﺍﻭ ﺭﺍ ﺑﻪ ﻫﻤﺴﺮﻱ ﺑﺮﮔﺰﻳﻨﺪ ﻳﺎ ﺩﺍﻧﺸﻲ ﺭﺍ ﺍﺯ ﻭﻱ ﺑﻴﺎﻣﻮﺯﺩ‪ [6]،‬ﺁﻥ ﻛﺲ ﻛﻪ ﻛﺎﻻﻳﻲ ﺭﺍ ﺧﻮﺍﺳﺘﺎﺭ‬
‫ﺍﺳﺖ ﺑﺎﻳﺪ ﺁﻥ ﺭﺍ ﺑﺪﻭ ﺑﺪﻫﻨﺪ؛ ﺁﻥ ﻛﺲ ﻛﻪ ﺯﻧﻲ ﺭﺍ ﺑﻪ ﻫﻤﺴﺮﻱ ﺑﺮﮔﺰﻳﺪﻩ ﺍﺳﺖ ﺑﺎﻳﺪ ﻫﻤﺴﺮﺵ ﺭﺍ ﺑﺪﻭ ﺑﺴﭙﺎﺭﻧﺪ ﺗﺎ ﺑﺎ ﺍﻭ‬
‫ﺯﻧﺎﺷﻮﻳﻲ ﻛﻨﺪ ﻭ ﺁﻥ ﻛﺲ ﻛﻪ ﺧﻮﺍﺳﺘﺎﺭ ﺩﺍﻧﺶ ﺩﻳﻨﻲ ﺍﺳﺖ ﺑﺎﻳﺪ ﻣ‪‬ﻨﺜَﺮﻩ ﻱ ﻭ‪‬ﺭﺟﺎﻭﻧﺪ ﺭﺍ ﺑﺪﻭ ﺑﻴﺎﻣﻮﺯﻧﺪ‪. ..‬‬

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‫‪ ...‬ﺍﻭ ﺑﺎﻳﺪ ﺑﺘﻮﺍﻧﺪ ﺩﺭ ﻧﺨﺴﺘﻴﻦ ﻭ ﻭﺍﭘﺴﻴﻦ ﺑﺨﺶ ﺭﻭﺯ‪ ،‬ﺩﺭ ﻧﺨﺴﺘﻴﻦ ﻭ ﻭﺍﭘﺴﻴﻦ ﺑﺨﺶ ﺷﺐ‪ ،‬ﺁﻣﻮﺯﺵ ﻳﺎﺑﺪ ﺗﺎ ﺍﻧﺪﻳﺸﻪ ﺍﺵ‬
‫ﺳﺮﺷﺎﺭ ﺍﺯ ﺩﺍﻧﺶ ﺷﻮﺩ ﻭ ﺩﺭ ﺍﺷﻮﻧﻲ ﺑﻪ ﭼﻨﺎﻥ ﭘﺎﻳﮕﺎﻫﻲ ﺑﺮﺳﺪ ﻛﻪ ﺑﺘﻮﺍﻧﺪ ﺩﺭ ﺍﻧﺠﻤﻨﻲ ﺑﻨﺸﻴﻨﺪ ﻭ ﺳﭙﺎﺱ ﻭ ﻧﻴﺎﻳﺶ ﭘﻴﺸﻜﺶ‬
‫ﺍﻳﺰﺩﺍﻥ ﻛﻨﺪ؛ ﻛﻪ ﺑﺘﻮﺍﻧﺪ ﺩﺍﻧﺶ ﺧﻮﻳﺶ ﺭﺍ ﭘﻴﻮﺳﺘﻪ ﺑﻴﻔﺰﺍﻳﺪ‪.‬‬

‫‪ ...‬ﺍﻭ ﺑﺎﻳﺪ ﺩﺭ ﺑﺨﺶ ﻣﻴﺎﻧﻲ ﺭﻭﺯ ﻭ ﺑﺨﺶ ﻣﻴﺎﻧﻲ ﺷﺐ ﺑﻴﺎﺳﺎﻳﺪ ﻭ ﺍﺯ ﺁﻥ ﭘﺲ‪ ،‬ﺁﻣﻮﺯﺵ ﺧﻮﻳﺶ ﺭﺍ ﭼﻨﺪﺍﻥ ﭘﻲ ﮔﻴﺮﺩ ﻛﻪ ﺑﺘﻮﺍﻧﺪ‬
‫ﻫﻤﻪ ﻱ ﮔﻔﺘﺎﺭﻫﺎﻱ ﻫﻴﺮﺑﺪﺍﻥ ﭘﻴﺸﻴﻦ ﺭﺍ ﺑﻴﺎﻣﻮﺯﺩ ﻭ ﺑﺮ ﺯﺑﺎﻥ ﺭﺍﻧﺪ‪.‬‬

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‫ﺑﺨﺶ ﺳﻮﻡ‬

‫)ﺏ(‬

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‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﺑﺸﻮﺩ ﻛﻪ ﺩﺭ ﺑﺮﺍﺑﺮ ﺁﺏ ﻭ ﺁﺗﺶ ﻓﺮﻭﺯﺍﻥ‪ [7]،‬ﻛﺴﻲ ﮔﺴﺘﺎﺧﻲ ﻧﻮﺭﺯﺩ ﻭ ﮔﺮﻓﺘﻦ ﻭ‪‬ﺭﺯﺍﻭ ﻳﺎ ﭘﻮﺷﺎﻛﻲ ﺭﺍ ﻛﻪ ﻫﻤﺴﺎﻳﻪ ﺍﻱ ﺑﺪﻭ‬
‫ﺳﭙﺮﺩﻩ ﺍﺳﺖ‪ ،‬ﺩﺭﻭﻍ ﻧﺨﻮﺍﻧﺪ‪.‬‬

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‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﻣﺮﺩﻱ ﻛﻪ ﻫﻤﺴﺮﻱ ﺩﺍﺭﺩ‪ ،‬ﺑﺮﺗﺮ ﺍﺯ ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﻫﻤﺴﺮﻱ ﻧﺪﺍﺭﺩ ﻭ ﭘﺴﺮﺍﻧﻲ ﭘﺪﻳﺪ ﻧﻤﻲ ﺁﻭﺭﺩ‪.‬‬

‫ﻛﺴﻲ ﻛﻪ ﺧﺎﻧﻪ ﺍﻱ ﺩﺍﺭﺩ‪ ،‬ﺑﺮﺗﺮ ﺍﺯ ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﺧﺎﻧﻪ ﺍﻱ ﻧﺪﺍﺭﺩ‪.‬‬

‫ﻛﺴﻲ ﻛﻪ ﺩﺍﺭﺍﻳﻲ ﺩﺍﺭﺩ‪ ،‬ﺑﺴﻲ ﺑﺮﺗﺮ ﺍﺯ ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﻫﻴﭻ ﻧﺪﺍﺭﺩ‪.‬‬

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‫‪ ...‬ﻭ ﺍﺯ ﻣﻴﺎﻥ ﺩﻭ ﻛﺲ‪ ،‬ﺁﻥ ﻳﻚ ﻛﻪ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﮔﻮﺷﺖ ﺳﻴﺮ ﻛﻨﺪ‪ ،‬ﺑﻴﺶ ﺍﺯ ﺁﻥ ﻳﻚ ﻛﻪ ﭼﻨﻴﻦ ﻧﻜﻨﺪ‪ ،‬ﺍﺯ ﻣﻨﺶ ﻧﻴﻚ ﺳﺮﺷﺎﺭ‬
‫ﺷﻮﺩ‪[8].‬‬

‫ﮔﺮﺳﻨﻪ‪ ،‬ﻣﺮﺩﻩ ﺍﻱ ﺑﻴﺶ ﻧﻴﺴﺖ‪ .‬ﺳﻴﺮ ﺑﻪ ﺍﺭﺯﺵ ﻳﻚ “ﺍَﺳﭙـِﺮِﻥَ”‪ ،‬ﺑﻪ ﺍﺭﺯﺵ ﻳﻚ ﮔﻮﺳﻔﻨﺪ‪ ،‬ﺑﻪ ﺍﺭﺯﺵ ﻳﻚ ﻭ‪‬ﺭﺯﺍﻭ‪ ،‬ﺑﻪ ﺍﺭﺯﺵ‬
‫ﻳﻚ ﺁﺩﻣﻲ ﺑﺮ ﮔﺮﺳﻨﻪ ﺑﺮﺗﺮﻱ ﺩﺍﺭﺩ‪.‬‬

‫‪) 49‬ﺍﻟﻒ(‬

‫‪ ...‬ﺳﻴﺮ ﻣﻲ ﺗﻮﺍﻧﺪ ﺩﺭ ﺑﺮﺍﺑﺮ ﺗﺎﺧﺖ ﻭ ﺗﺎﺯﻫﺎﻱ “ﺍَﺳﺘﻮ ﻭﻳﺬُﺗﻮ” ﺑﻪ ﺳﺘﻴﻴﺰﻩ ﺩﺭﺍﻳﺴﺘﺪ‪ .‬ﻫﻤﻮﺳﺖ ﻛﻪ ﻣﻲ ﺗﻮﺍﻧﺪ ﺩﺭ ﺑﺮﺍﺑﺮ‬
‫“ﺍﻳﺸﻮﺵ ﻫﻮﺍﺛـَﺨﺖ‪ ”‬ﺑﻪ ﺳﺘﻴﺰﻩ ﺩﺭﺍﻳﺴﺘﺪ‪ .‬ﻫﻤﻮﺳﺖ ﻛﻪ ﻣﻲ ﺗﻮﺍﻧﺪ ﺑﺎ ﻧﺎﺯﻙ ﺗﺮﻳﻦ ﺟﺎﻣﻪ ﺩﺭ ﺑﺮﺍﺑﺮ ﺩﻳﻮ ﺯﻣﺴﺘﺎﻥ ﺑﻪ ﺳﺘﻴﺰﻩ‬
‫ﺩﺭﺍﻳﺴﺘﺪ‪ .‬ﻫﻤﻮﺳﺖ ﻛﻪ ﻣﻲ ﺗﻮﺍﻧﺪ ﺩﺭ ﺑﺮﺍﺑﺮ ﻓﺮﻣﺎﻧﺮﻭﺍﻱ ﺧﻮﺩﻛﺎﻣﻪ ﻭ ﺗﺒﻬﻜﺎﺭ ﺑﻪ ﺳﺘﻴﺰﻩ ﺩﺭﺍﻳﺴﺘﺪ ﻭ ﺍﻭ ﺭﺍ ﺑﻪ ﺳﺮ ﻓﺮﻭﻛﻮﺑﺪ‪.‬‬
‫ﻫﻤﻮﺳﺖ ﻛﻪ ﻣﻲ ﺗﻮﺍﻧﺪ ﺩﺭ ﺑﺮﺍﺑﺮ “ﺍَﺷﻤﻮﻍ” ﻧﺎﭘﺎﺭﺳﺎ ﻛﻪ ﭼﻴﺰﻱ ﻧﻤﻲ ﺧﻮﺭﺩ‪ ،‬ﺑﻪ ﺳﺘﻴﺰﻩ ﺩﺭﺍﻳﺴﺘﺪ‪[9]...‬‬

‫‪) 49‬ﺏ(‬

‫‪ ...‬ﺩﺭ ﻫﻤﺎﻥ ﻧﺨﺴﺘﻴﻦ ﺑﺎﺭﻱ ﻛﻪ ﺑﺪﻳﻦ ﮔﻨﺎﻩ ﺁﻟﻮﺩﻩ ﺷﻮﺩ‪ [10]،‬ﺑﻲ ﺁﻧﻜﻪ ﭼﺸﻢ ﺑﻪ ﺭﺍﻩ ﺩﻭﻣﻴﻦ ﺑﺎﺭ ﺑﺎﺷﺪ‪.‬‬

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‫ﭘﺎﺩﺍﻓﺮﻩ ﭼﻨﻴﻦ ﮔﻨﺎﻫﻲ ﺩﺭ ﺩﻭﺯﺥ ﺳﺨﺖ ﺗﺮ ﺍﺯ ﻫﺮ ﺩﺭﺩ ﻭ ﺁﺯﺍﺭﻱ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﭘﺎﺩﺍﻓﺮﻩ ﺍﺯ ﺑﺮﻳﺪﻥ ﺍﻧﺪﺍﻡ ﻫﺎﻱ ﺗﻦ‬
‫ﺁﺩﻣﻲ ﺑﺎ ﻛﺎﺭﺩﻫﺎﻱ ﻣﻔﺮﻏﻴﻦ ﻧﻴﺰ ﻫﺮﺍﺱ ﺍﻧﮕﻴﺰﺗﺮ ﺍﺳﺖ‪.‬‬

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‫ﭘﺎﺩﺍﻓﺮﻩ ﭼﻨﻴﻦ ﮔﻨﺎﻫﻲ ﺩﺭ ﺩﻭﺯﺥ‪ ،‬ﺳﺨﺖ ﺗﺮ ﺍﺯ ﻫﺮ ﺩﺭﺩ ﻭ ﺁﺯﺍﺭﻱ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﭘﺎﺩﺍﻓﺮﻩ ﺍﺯ ﻣﻴﺦ ﻛﻮﺏ ﻛﺮﺩﻥ‬
‫ﺍﻧﺪﺍﻡ ﻫﺎﻱ ﺗﻦ ﺁﺩﻣﻲ ﺑﺎ ﻣﻴﺦ ﻫﺎﻱ ﻣﻔﺮﻏﻴﻦ ﻧﻴﺰ ﻫﺮﺍﺱ ﺍﻧﮕﻴﺰﺗﺮ ﺍﺳﺖ‪.‬‬

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‫ﭘﺎﺩﺍﻓﺮﻩ ﭼﻨﻴﻦ ﮔﻨﺎﻫﻲ ﺩﺭ ﺩﻭﺯﺥ‪ ،‬ﺳﺨﺖ ﺗﺮ ﺍﺯ ﻫﺮ ﺩﺭﺩ ﻭ ﺁﺯﺍﺭﻱ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﭘﺎﺩﺍﻓﺮﻩ ﺍﺯ ﺳﺮﻧﮕﻮﻥ ﺍﻓﮕﻨﺪﻥ‬
‫ﻛﺴﻲ ﺍﺯ ﺑﻠﻨﺪﺍﻱ ﻳﻚ ﺻﺪ ﺑﺎﻻﻱ ﺁﺩﻣﻲ ﺑﻪ ﺩﺭﻭﻥ ﭘﺮﺗﮕﺎﻫﻲ ﻧﻴﺰ ﻫﺮﺍﺱ ﺍﻧﮕﻴﺰﺗﺮ ﺍﺳﺖ‪.‬‬

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‫ﭘﺎﺩﺍﻓﺮﻩ ﭼﻨﻴﻦ ﮔﻨﺎﻫﻲ ﺩﺭ ﺩﻭﺯﺥ‪ ،‬ﺳﺨﺖ ﺗﺮ ﺍﺯ ﻫﺮ ﺩﺭﺩ ﻭ ﺁﺯﺍﺭﻱ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﭘﺎﺩﺍﻓﺮﻩ ﺍﺯ ﺑﺮ ﺩﺍﺭ ﻛﺸﻴﺪﻥ ﺗﻦ‬
‫ﺁﺩﻣﻲ ﻧﻴﺰ ﻫﺮﺍﺱ ﺍﻧﮕﻴﺰﺗﺮ ﺍﺳﺖ‪.‬‬

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‫ﺩﺭ ﺩﻭﺯﺥ ﭘﺎﺩﺍﻓﺮﻩ ﭼﻨﻴﻦ ﮔﻨﺎﻫﻲ ‪ -‬ﮔﻨﺎﻩ ﻛﺴﻲ ﻛﻪ ﺁﮔﺎﻫﺎﻧﻪ ﺩﺭ ﺑﺮﺍﺑﺮ ﮔﻮﮔﺮﺩ ﺯﺭﻳﻦ ﻭ ﺁﺏ ﺑﺎﺯﺷﻨﺎﺳﻨﺪﻩ ﻱ ﺍﺷﻪ ﺍﺯ ﺩﺭﻭﺝ‪،‬‬
‫“ﺭﺷﻦ” ﺭﺍ ﮔﻮﺍﻩ ﮔﻴﺮﺩ ﻭ ﻣﻬﺮ ﺩﺭﻭﺝ ﺑﺎﺷﺪ ‪ -‬ﺳﺨﺖ ﺗﺮ ﺍﺯ ﻫﺮ ﺩﺭﺩ ﻭ ﺁﺯﺍﺭﻱ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﺍﺳﺖ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺴﻲ ﻛﻪ ﺁﮔﺎﻫﺎﻧﻪ ﺩﺭ ﺑﺮﺍﺑﺮ ﮔﻮﮔﺮﺩ ﺯﺭﻳﻦ ﻭ ﺁﺏ ﺑﺎﺯﺷﻨﺎﺳﻨﺪﻩ ﻱ ﺍﺷﻪ ﺍﺯ ﺩﺭﻭﺝ “ﺭﺷﻦ” ﺭﺍ ﮔﻮﺍﻩ ﮔﻴﺮﺩ ﻭ ﻣﻬﺮ ﺩﺭﻭﺝ ﺑﺎﺷﺪ‪،‬‬
‫ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻫﺶ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﭼﻴﺴﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﻫﻔﺘﺼﺪ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﺷﺼﺖ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳ‪‬ﺮَﻭﺷُﻮ ‪ -‬ﭼ‪‬ﺮَﻥَ‪.‬‬

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‫ﭘﺎﻧﻮﺷﺖ ﻫﺎ ‪:‬‬

‫‪ .1‬ﺩﺭ ﺭﻭﺍﻳﺎﺕ ﺑﺰﺭگ‪ ،‬ﺑﺎﺭ ﮔﻨﺎﻩ ﺗﻨﻬﺎ ﺑﺮ ﺩﻭﺵ ﮔﻨﺎﻫﻜﺎﺭ )ﻭ ﻧﻪ ﺧﻮﻳﺸﺎﻭﻧﺪﺍﻥ ﻭﻱ( ﮔﺬﺍﺷﺘﻪ ﺷﺪﻩ ﻭ ﺷﻤﺎﺭﻩ ﻫﺎﻳﻲ ﻛﻪ ﺩﺭ ﻣﺘﻦ‬
‫ﺑﻪ ﻋﻨﻮﺍﻥ ﺳﻴﺼﺪ ﺗﺎ ﻫﺰﺍﺭ ﺑﺮﺍﺑﺮ ﺑﻬﺎﻱ ﭘﻴﻤﺎﻥ ﺁﻣﺪﻩ‪ ،‬ﺑﻪ ﺷﻤﺎﺭﻩ ﻱ ﺳﺎﻝ ﻫﺎﻳﻲ ﻛﻪ ﺭﻭﺍﻥ ﮔﻨﺎﻫﻜﺎﺭ ﺑﺎﻳﺪ ﺩﺭ ﺩﻭﺯﺥ ﺑﺴﺮ ﺑﺮﺩ‪،‬‬
‫ﺩﮔﺮﮔﻮﻥ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬

‫‪ .2‬ﻳﻌﻨﻲ ﺍﻳﻦ ﮔﻨﺎﻫﻜﺎﺭﺍﻥ‪ ،‬ﭘﺲ ﺍﺯ ﺁﻥ ﻛﻪ ﺗﺎﻭﺍﻥ ﮔﻨﺎﻩ ﺧﻮﻳﺶ ﺭﺍ ﺩﺍﺩﻧﺪ ﻭ ﭘﺎﺩﺍﻓﺮﻩ ﻱ ﺁﻥ ﺭﺍ ﭘﺬﻳﺮﻓﺘﻨﺪ‪ ،‬ﻣﺎﻧﻨﺪ ﺩﻳﮕﺮ‬
‫ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ ﻣﻲ ﺗﻮﺍﻧﻨﺪ ﺩﺭ ﺁﻳﻴﻦ ﻫﺎﻱ ﺩﻳﻨﻲ ﺷﺮﻛﺖ ﻛﻨﻨﺪ‪.‬‬

‫‪ .3‬ﺩﺭ ﺍﻳﻦ ﺑﺨﺶ ﺑﺎﺯ ﻫﻢ ﺳﺨﻦ ﺍﺯ ﭘﻴﻤﺎﻥ ﻫﺎ ﻣﻲ ﺭﻭﺩ ﻭ ﺟﺎﻱ ﺩﺭﺳﺖ ﺁﻥ ﭘﺲ ﺍﺯ ﺑﻨﺪ ‪ 16‬ﺍﺳﺖ‪.‬‬

‫‪ .4‬ﭘﻴﻤﺎﻥ ﺑﺮ ﺳﺮ ﻛﺎﻻ‪ ،‬ﺗﻌﺮﻳﻔﻲ ﺍﺳﺖ ﻛﻠﻲ ﺑﺮﺍﻱ ﭘﻴﻤﺎﻥ ﺑﺮ ﺳﺮ ﮔﻮﺳﻔﻨﺪ‪ ،‬ﮔﺎﻭ ﻭ ﻛﺸﺘﺰﺍﺭ‪.‬‬

‫‪ .5‬ﺯﻥ ﻧﻴﺰ ﻣﺎﻧﻨﺪ ﮔﻠﻪ ﻱ ﮔﺎﻭ ﻳﺎ ﻛﺸﺘﺰﺍﺭ ﻣﻮﺿﻮﻉ ﭘﻴﻤﺎﻥ ﻭﺍﻗﻊ ﻣﻲ ﺷﻮﺩ ﻭ ﭘﻴﻤﺎﻥ ﺩﺭﺑﺎﺭﻩ ﻱ ﻭﻱ ﺩﺭ ﺷﻤﺎﺭ ﭘﻨﺠﻤﻴﻦ ﮔﻮﻧﻪ ﻱ‬
‫ﭘﻴﻤﺎﻥ ﻫﺎﺳﺖ ﻭ ﺍﺭﺯﺵ ﺁﻥ ﭘﻴﻤﺎﻥ ﺑﻴﺶ ﺍﺯ ﭘﻴﻤﺎﻥ ﺑﺮ ﺳﺮ ﮔﻠﻪ ﻱ ﮔﺎﻭ ﻭ ﻛﻤﺘﺮ ﺍﺯ ﭘﻴﻤﺎﻥ ﺑﺮ ﺳﺮ ﻛﺸﺘﺰﺍﺭ ﺍﺳﺖ‪.‬‬

‫‪ .6‬ﭘﻴﻤﺎﻥ ﻣﻴﺎﻥ ﺷﺎﮔﺮﺩ ﻭ ﺁﻣﻮﺯﮔﺎﺭ ﻧﻴﺰ ﺩﺭ ﻫﻤﺎﻥ ﺭﺩﻩ ﻱ ﭘﻨﺠﻢ ﺟﺎﻱ ﻣﻲ ﮔﻴﺮﺩ‪.‬‬

‫‪ .7‬ﺁﺏ ﻭ ﺁﺗﺶ ﻓﺮﻭﺯﺍﻥ ﻛﻪ ﺩﺭ ﺑﺮﺍﺑﺮ ﺁﻥ‪ ،‬ﺁﻳﻴﻦ ﺳﻮﮔﻨﺪ ﺧﻮﺭﺩﻥ ﺑﺮﮔﺰﺍﺭ ﻣﻲ ﺷﻮﺩ‪.‬‬

‫‪ .8‬ﻛﺴﺎﻧﻲ ﻫﺴﺘﻨﺪ ﻛﻪ ﺭﻭﺯﻱ ﺭﺍ ﺑﻲ ﺧﻮﺭﺩﻥ ﭼﻴﺰﻱ ﻣﻲ ﮔﺬﺭﺍﻧﻨﺪ ﻭ ﺍﺯ ﻟﺐ ﺯﺩﻥ ﺑﻪ ﮔﻮﺷﺖ‪ ،‬ﺧﻮﺩﺩﺍﺭﻱ ﻣﻲ ﻛﻨﻨﺪ‪ .‬ﻣﺎ ﻧﻴﺰ‬
‫ﭘﺮﻫﻴﺰ ﻣﻲ ﻛﻨﻴﻢ؛ ﺍﻣﺎ ﺍﺯ ﻫﺮ ﮔﻨﺎﻫﻲ ﺩﺭ ﺍﻧﺪﻳﺸﻪ ﻭ ﮔﻔﺘﺎﺭ ﻭ ﻛﺮﺩﺍﺭ‪ ،‬ﺩﺭ ﺩﻳﻦ ﻫﺎﻱ ﺩﻳﮕﺮ‪ ،‬ﻣﺮﺩﻣﺎﻥ ﺍﺯ ﺧﻮﺭﺍﻙ ﺭﻭﺯﻩ ﻣﻲ ﮔﻴﺮﻧﺪ؛‬
‫ﺍﻣﺎ ﺩﺭ ﺩﻳﻦ ﻣﺎ ﺍﺯ ﮔﻨﺎﻩ )ﺻﺪ ﺩﺭ‪(83 ،‬‬

‫‪ .9‬ﺍﺯ ﺑﻨﺪ ‪ 47‬ﺗﺎ ﺍﻳﻦ ﺟﺎ ﻓﺎﺻﻠﻪ ﺍﻱ ﺍﺳﺖ ﻣﻴﺎﻥ ﺑﻨﺪﻫﺎﻱ ‪ 46‬ﻭ ‪) 49‬ﺏ( ﻭ ﺑﻨﺪ ‪) 49‬ﺏ( ﺩﺭ ﻭﺍﻗﻊ ﺩﻧﺒﺎﻟﻪ ﻱ ﺑﻨﺪ ‪ 46‬ﺍﺳﺖ‪.‬‬

‫‪ .10‬ﻫﻤﺎﻥ ﮔﻨﺎﻩ ﺳﻮﮔﻨﺪ ﺩﺭﻭﻍ ﺧﻮﺭﺩﻥ ﺩﺭ ﺑﺮﺍﺑﺮ ﺁﺏ ﻭ ﺁﺗﺶ ﻓﺮﻭﺯﺍﻥ ﺭﺍ ﻣﻲ ﮔﻮﻳﺪ ﻛﻪ ﺩﺭ ﺑﻨﺪ ‪ 46‬ﺍﺯ ﺁﻥ ﻳﺎﺩ ﺷﺪ‪.‬‬

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‫ﻓﺮﮔﺮﺩ ﭘﻨﺠﻢ‬

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‫ﺑﺨﺶ ﻳﻜﻢ‬

‫)ﺍﻟﻒ(‬

‫‪1‬‬

‫ﻫﺮﮔﺎﻩ ﻣﺮﺩﻱ ﺩﺭ ﺗﻪ ﺩﺭﻩ ﺍﻱ ﻣﺮﺩﻩ ﺑﺎﺷﺪ ﻭ ﻣﺮﻏﻲ ﺍﺯ ﻓﺮﺍﺯ ﻛﻮﻩ ﺑﺪﺍﻥ ﺟﺎ ﻓﺮﻭﺩ ﺁﻳﺪ ﻭ ﭘﺎﺭﻩ ﺍﻱ ﺍﺯ ﺁﻥ ﻣﺮﺩﺍﺭ ﺭﺍ ﺑﺨﻮﺭﺩ ﻭ ﺑﻪ‬
‫ﺑﺎﻻﻱ ﻛﻮﻩ ﺑﺎﺯﮔﺮﺩﺩ ﻭ ﺑﺮ ﺩﺭﺧﺘﻲ ﺳﺨﺖ ﭼﻮﺏ ﻳﺎ ﻧﺮﻡ ﭼﻮﺏ ﺑﻨﺸﻴﻨﺪ ﻭ ﺑﺮ ﺁﻥ ﺩﺭﺧﺖ ﻗﻲ ﻛﻨﺪ ﻳﺎ ﭘﻴﺨﺎﻝ ﺑﻴﻨﺪﺍﺯﺩ ﻳﺎ ﭘﺎﺭﻩ‬
‫ﺍﻱ ﺍﺯ ﻣﺮﺩﺍﺭ ﺭﺍ ﻓﺮﻭ ﺭﻳﺰﺩ‪. ..‬‬

‫‪2‬‬

‫‪ ...‬ﭘﺲ ﺁﻧﮕﺎﻩ ﻣﺮﺩﻱ ﺍﺯ ﺗﻪ ﺩﺭﻩ ﺑﻪ ﺑﺎﻻﻱ ﻛﻮﻩ ﺑﺮﺁﻳﺪ ﻭ ﺍﺯ ﺁﻥ ﺩﺭﺧﺖ ﻫﻴﺰﻡ ﺑﺮﮔﻴﺮﺩ ﻭ ﺑﺸﻜﻨﺪ ﻭ ﺗﻜﻪ ﺗﻜﻪ ﻛﻨﺪ ﻭ ﺁﻥ ﺭﺍ ﺩﺭ‬
‫ﺁﺗﺶ ‪ -‬ﭘﺴﺮ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ‪ -‬ﺑﺴﻮﺯﺍﻧﺪ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ ﻱ ﮔﻨﺎﻫﺶ ﭼﻴﺴﺖ ؟‬

‫‪3‬‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﻣﺮﺩﺍﺭﻱ ﻛﻪ ﭘﺮﻧﺪﻩ ﻳﺎ ﺳﮓ ﻳﺎ ﮔﺮگ ﻳﺎ ﺑﺎﺩ ﻳﺎ ﻣﮕﺲ ﺑﻴﺎﻭﺭﺩ‪ ،‬ﻛﺴﻲ ﺭﺍ ﮔﻨﺎﻫﻜﺎﺭ ﻧﻤﻲ ﻛﻨﺪ‪. ..‬‬

‫‪4‬‬

‫‪ ...‬ﭼﻪ‪ ،‬ﺍﮔﺮ ﻣﺮﺩﺍﺭﻱ ﻛﻪ ﭘﺮﻧﺪﻩ ﻳﺎ ﺳﮓ ﻳﺎ ﮔﺮگ ﻳﺎ ﺑﺎﺩ ﻳﺎ ﻣﮕﺲ ﺑﻴﺎﻭﺭﺩ‪ ،‬ﻛﺴﻲ ﺭﺍ ﮔﻨﺎﻫﻜﺎﺭ ﻛﻨﺪ‪ ،‬ﺑﺰﻭﺩﻱ ﺍﻳﻦ ﺟﻬﺎﻥ‬
‫ﺍﺳﺘﻮﻣﻨﺪ ﻣﻦ ‪ -‬ﺑﺎ ﻓﺮﺍﻭﺍﻧﻲ ﺁﻓﺮﻳﺪﮔﺎﻧﻲ ﻛﻪ ﺑﺮ ﺯﻣﻴﻦ ﻣﻲ ﻣﻴﺮﻧﺪ ‪ -‬ﺗﻨﻬﺎ ﺟﺎﻱ “ﭘـِﺸﻮﺗـَﻨﻮ”ﻫﺎ ﻣﻲ ﺷﻮﺩ ﻛﻪ ﺑﻪ ﻧﺎﭘﺎﻛﻲ ﺁﻟﻮﺩﻩ‬
‫ﺍﻧﺪ ﻭ ﺭﻭﺍﻥ ﺁﻧﺎﻥ ﺑﺎﻧﮓ ﻭ ﺷﻴﻮﻥ ﺑﺮﻣﻲ ﺁﻭﺭﺩ‪[1].‬‬

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‫ﺑﺨﺶ ﻳﻜﻢ‬

‫)ﺏ(‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻣﺮﺩﻱ ﻛﺸﺘﺰﺍﺭﻱ ﺭﺍ ﺁﺑﻴﺎﺭﻱ ﻣﻲ ﻛﻨﺪ‪ .‬ﺁﺏ ﺭﺍ ﺑﻪ ﺳﻮﻱ ﻛﺸﺘﺰﺍﺭ ﺭﻭﺍﻥ ﻣﻲ ﻛﻨﺪ‪ .‬ﺩﻳﮕﺮ ﺑﺎﺭﻩ ﺭﻭﺍﻥ ﻣﻲ ﻛﻨﺪ‪ .‬ﺳﻮﻣﻴﻦ ﺑﺎﺭ ﺭﻭﺍﻥ‬
‫ﻣﻲ ﻛﻨﺪ‪ .‬ﭼﻬﺎﺭﻣﻴﻦ ﺑﺎﺭ ﺭﻭﺍﻥ ﻣﻲ ﻛﻨﺪ‪. ..‬‬

‫‪ ...‬ﻫﺮﮔﺎﻩ ﺳﮕﻲ ﻳﺎ ﺭﻭﺑﺎﻫﻲ ﻳﺎ ﮔﺮﮔﻲ‪ ،‬ﻣﺮﺩﺍﺭﻱ ﺭﺍ ﺑﻪ ﺑﺴﺘﺮ ﺟﻮﻱ ﺑﻴﺎﻭﺭﺩ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ ﻱ ﮔﻨﺎﻩ ﺁﻥ ﻣﺮﺩ ﭼﻴﺴﺖ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﻣﺮﺩﺍﺭﻱ ﻛﻪ ﭘﺮﻧﺪﻩ ﻳﺎ ﺳﮓ ﻳﺎ ﮔﺮگ ﻳﺎ ﺑﺎﺩ ﻳﺎ ﻣﮕﺲ ﺑﻴﺎﻭﺭﺩ‪ ،‬ﻛﺴﻲ ﺭﺍ ﮔﻨﺎﻫﻜﺎﺭ ﻧﻤﻲ ﻛﻨﺪ‪. ..‬‬

‫‪7‬‬

‫‪ ...‬ﭼﻪ‪ ،‬ﺍﮔﺮ ﻣﺮﺩﺍﺭﻱ ﻛﻪ ﭘﺮﻧﺪﻩ ﻳﺎ ﺳﮓ ﻳﺎ ﮔﺮگ ﻳﺎ ﺑﺎﺩ ﻳﺎ ﻣﮕﺲ ﺑﻴﺎﻭﺭﺩ‪ ،‬ﻛﺴﻲ ﺭﺍ ﮔﻨﺎﻫﻜﺎﺭ ﻛﻨﺪ‪ ،‬ﺑﺰﻭﺩﻱ ﺍﻳﻦ ﺟﻬﺎﻥ‬
‫ﺍﺳﺘﻮﻣﻨﺪ ﻣﻦ ‪ -‬ﺑﺎ ﻓﺮﺍﻭﺍﻧﻲ ﺁﻓﺮﻳﺪﮔﺎﻧﻲ ﻛﻪ ﺑﺮ ﺯﻣﻴﻦ ﻣﻲ ﻣﻴﺮﻧﺪ ‪ -‬ﺗﻨﻬﺎ ﺟﺎﻱ “ﭘـِﺸﻮﺗـَﻨﻮ”ﻫﺎ ﻣﻲ ﺷﻮﺩ ﻛﻪ ﺑﻪ ﻧﺎﭘﺎﻛﻲ ﺁﻟﻮﺩﻩ‬
‫ﺍﻧﺪ ﻭ ﺭﻭﺍﻥ ﺁﻧﺎﻥ ﺑﺎﻧﮓ ﻭ ﺷﻴﻮﻥ ﺑﺮﻣﻲ ﺁﻭﺭﺩ‪.‬‬

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‫ﺑﺨﺶ ﺩﻭﻡ‬

‫)ﺍﻟﻒ(‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺁﻳﺎ ﺁﺏ ﻛﺸﻨﺪﻩ ﺍﺳﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺁﺏ ﻫﻴﭻ ﻛﺲ ﺭﺍ ﻧﻤﻲ ﻛﺸﺪ‪“ .‬ﺍَﺳﺘﻮﻭﻳﺬُﺗﻮ” ﺍﺳﺖ ﻛﻪ ﺁﺩﻣﻲ ﺭﺍ ﺑﻪ ﺑﻨﺪ ﻣﻲ ﺍﻓﮕﻨﺪ ﻭ “ﺑ‪‬ﺪﻭﺍﻱ” ﺍﻭ ﺭﺍ ﭼﻨﻴﻦ ﻓﺮﻭﺑﺴﺘﻪ ﻣﻲ‬
‫ﺑﺮﺩ‪ [2].‬ﺁﻧﮕﺎﻩ ﺳﻴﻼﺏ ﺍﻭ ﺭﺍ ﻓﺮﺍﻣﻲ ﺑﺮﺩ؛ ﻓﺮﻭﻣﻲ ﺑﺮﺩ ﻭ ﺑﺮ ﻛﺮﺍﻧﻪ ﻣﻲ ﺍﻓﮕﻨﺪ‪ .‬ﭘﺲ ﺁﻧﮕﺎﻩ ﭘﺮﻧﺪﮔﺎﻥ ﭘﻴﻜﺮ ﺍﻭ ﺭﺍ ﻣﻲ ﺧﻮﺭﻧﺪ ﺗﺎ‬
‫ﺑﺨﺖ‪ ،‬ﺍﻭ ﺭﺍ ﺑﺪﻳﻦ ﺟﺎ ﻳﺎ ﺑﺪﺍﻥ ﺟﺎ ﺑﻜﺸﺎﻧﺪ‪.‬‬

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‫)ﺏ(‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺁﻳﺎ ﺁﺗﺶ ﻛﺸﻨﺪﻩ ﺍﺳﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺁﺗﺶ ﻫﻴﭻ ﻛﺲ ﺭﺍ ﻧﻤﻲ ﻛﺸﺪ‪“ .‬ﺍَﺳﺘﻮﻭﻳﺬُﺗﻮ” ﺍﺳﺖ ﻛﻪ ﺁﺩﻣﻲ ﺭﺍ ﺑﻪ ﺑﻨﺪ ﻣﻲ ﺍﻓﮕﻨﺪ ﻭ “ﺑ‪‬ﺪﻭﺍﻱ” ﺍﻭ ﺭﺍ ﭼﻨﻴﻦ ﻓﺮﻭﺑﺴﺘﻪ ﻣﻲ‬
‫ﺑﺮﺩ‪ .‬ﺁﻧﮕﺎﻩ ﺁﺗﺶ‪ ،‬ﺗﻦ ﻭ ﺟﺎﻥ ﻭﻱ ﺭﺍ ﻣﻲ ﺳﻮﺯﺍﻧﺪ ﺗﺎ ﺑﺨﺖ‪ ،‬ﺍﻭ ﺭﺍ ﺑﺪﻳﻦ ﺟﺎ ﻳﺎ ﺑﺪﺍﻥ ﺟﺎ ﺑﻜﺸﺎﻧﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﭼﻮﻥ ﺗﺎﺑﺴﺘﺎﻥ ﺳﭙﺮﻱ ﺷﻮﺩ ﻭ ﺯﻣﺴﺘﺎﻥ ﻓﺮﺍ ﺭﺳﺪ‪ ،‬ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ ﭼﻪ ﺑﺎﻳﺪ ﺑﻜﻨﻨﺪ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭ ﻫﺮ ﺧﺎﻧﻪ ﺍﻱ ﻭ ﻫﺮ ﻛﻮﻳﻲ ﺑﺎﻳﺪ “ﻛﺪﻩ” ﺑﺮﺍﻱ ﻧﮕﺎﻫﺪﺍﺭﻱ ﻣﺮﺩﮔﺎﻥ ﺑﺴﺎﺯﻧﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺑﺰﺭﮔﻲ ﺍﻳﻦ “ﻛﺪﻩ” ﻫﺎﻱ ﻣﺮﺩﮔﺎﻥ ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﺑﺎﻳﺪ ﺑﺎﺷﺪ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﭼﻨﺪﺍﻥ ﺑﺰﺭگ ﻛﻪ ﺳﺮﺑﺮﺍﻓﺮﺍﺷﺘﻪ‪ ،‬ﭘﺎﻫﺎﻱ ﻛﺸﻴﺪﻩ ﻭ ﺩﺳﺖ ﻫﺎﻱ ﮔﺸﻮﺩﻩ ]‪ [3‬ﺭﺍ ﻧﻴﺎﺯﺍﺭﺩ‪.‬‬

‫ﭼﻨﻴﻦ ﺑﺎﻳﺪ ﺑﺎﺷﺪ “ﻛﺪﻩ”ﻫﺎﻱ ﻣﺮﺩﮔﺎﻥ ﺑﺮﺍﺑﺮ ﺩﺳﺘﻮﺭ ﺩﻳﻦ‪.‬‬

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‫ﺑﺎﻳﺪ ﻣﺮﺩﻩ ﺭﺍ ﺩﻭ ﺷﺐ ﻳﺎ ﺳﻪ ﺷﺐ ﻳﺎ ﻳﻚ ﻣﺎﻩ ﺩﺭ ﺁﻥ ﺟﺎ ﻧﮕﺎﻩ ﺩﺍﺭﻧﺪ ﺗﺎ ﺑﺪﺍﻥ ﻫﻨﮕﺎﻡ ﻛﻪ ﭘﺮﻧﺪﮔﺎﻥ ﺑﻪ ﭘﺮﻭﺍﺯ ﺩﺭﺁﻳﻨﺪ‪ ،‬ﮔﻴﺎﻫﺎﻥ‬
‫ﺑﺮﻭﻳﻨﺪ‪ ،‬ﺳﻴﻼﺏ ﻫﺎ ﺭﻭﺍﻥ ﺷﻮﻧﺪ ﻭ ﺑﺎﺩ ﺑﻬﺎﺭﻱ ﺁﺏ ﻫﺎﻱ ﺭﻭﻱ ﺯﻣﻴﻦ ﺭﺍ ﺑﺨﺸﻜﺎﻧﺪ‪.‬‬

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‫ﭘﺲ ﻫﻤﻴﻦ ﻛﻪ ﭘﺮﻧﺪﮔﺎﻥ ﺑﻪ ﭘﺮﻭﺍﺯ ﺩﺭﺁﻣﺪﻧﺪ‪ ،‬ﮔﻴﺎﻫﺎﻥ ﺭﺳﺘﻨﺪ‪ ،‬ﺳﻴﻼﺏ ﻫﺎ ﺭﻭﺍﻥ ﺷﺪﻧﺪ ﻭ ﺑﺎﺩ ﺑﻬﺎﺭﻱ ﺁﺏ ﻫﺎﻱ ﺭﻭﻱ ﺯﻣﻴﻦ ﺭﺍ‬
‫ﺧﺸﻜﺎﻧﺪ‪ ،‬ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ ﺑﺎﻳﺪ ﺗﻦ ﻣﺮﺩﻩ ﺭﺍ ﺩﺭ ﺩﺧﻤﻪ ﺩﺭ ﺁﻓﺘﺎﺏ ﺑﮕﺬﺍﺭﻧﺪ‪.‬‬

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‫ﻫﺮﮔﺎﻩ ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ ﺗﺎ ﻳﻚ ﺳﺎﻝ‪ ،‬ﺗﻦ ﻣﺮﺩﻩ ﺭﺍ ﺩﺭ ﺩﺧﻤﻪ ﺩﺭ ﺁﻓﺘﺎﺏ ﻧﮕﺬﺍﺭﻧﺪ‪ ،‬ﻫﻤﺎﻥ ﭘﺎﺩﺍﻓﺮﻩ ﻛﺴﻲ ﻛﻪ ﺍﺷﻮﻧﻲ ﺭﺍ ﺑﻜﺸﺪ‪،‬‬
‫ﺳﺰﺍﻭﺍﺭ ﺁﻧﺎﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪.‬‬

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‫ﭘﻴﻜﺮ ﻣﺮﺩﻩ ﺑﺎﻳﺪ ﭼﻨﺪﺍﻥ ﺩﺭ ﺩﺧﻤﻪ ﺑﻤﺎﻧﺪ ﻛﻪ ﺑﺎﺭﺍﻥ ﺑﺮ ﺁﻥ ﻭ ﺑﺮ ﻫﻤﻪ ﻱ ﺩﺧﻤﻪ ﻓﺮﻭﺑﺎﺭﺩ‪ ،‬ﺑﺎﺯﻣﺎﻧﺪﻩ ﻫﺎﻱ ﭼﺮﻛﻴﻦ ﺭﺍ ﻓﺮﻭ ﺷﻮﻳﺪ‬
‫ﻭ ﭘﺮﻧﺪﮔﺎﻥ ﻣﺮﺩﺍﺭ ﺭﺍ ﺑﺨﻮﺭﻧﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺁﻳﺎ ﺍﻳﻦ ﺭﺍﺳﺖ ﺍﺳﺖ ﻛﻪ ﺗﻮ ﺁﺏ ﺭﺍ ﺑﺎ ﺍﺑﺮﻫﺎ ﻭ ﺑﺎﺩ‪ ،‬ﺍﺯ ﺩﺭﻳﺎﻱ “ﻓﺮﺍﺥ ﻛﺮﺕ” ﺭﻭﺍﻥ ﻣﻲ ﻛﻨﻲ ؟‬

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‫‪ ...‬ﻛﻪ ﺗﻮ‪ -‬ﺍﻱ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ! ‪ -‬ﺁﺏ ﻫﺎ ﺭﺍ ﺑﺮ ﻣﺮﺩﺍﺭﻫﺎ ﻭ ﺩﺧﻤﻪ ﻫﺎ ﻭ ﺑﺎﺯﻣﺎﻧﺪﻩ ﻫﺎﻱ ﭼﺮﻛﻴﻦ ﻭ ﺍﺳﺘﺨﻮﺍﻥ ﻫﺎ ﺭﻭﺍﻥ ﻣﻲ ﻛﻨﻲ ﻭ‬
‫ﺁﻧﮕﺎﻩ ﺁﻥ ﻫﺎ ﺭﺍ ﭘﻨﻬﺎﻧﻲ ﺑﺎﺯﻣﻲ ﮔﺮﺩﺍﻧﻲ ؟‬

‫‪ ...‬ﻛﻪ ﺗﻮ ‪ -‬ﺍﻱ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ! ‪ -‬ﺁﻥ ﺁﺏ ﻫﺎ ﺭﺍ ﺑﻪ ﺩﺭﻳﺎﻱ “ﭘﻮﻳﺘﻴﻚ‪ ”‬ﺑﺎﺯﻣﻲ ﮔﺮﺩﺍﻧﻲ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺁﺭﻱ ﺍﻱ ﺯﺭﺗﺸﺖ ! ﭼﻨﻴﻦ ﺍﺳﺖ ﻛﻪ ﺗﻮ ﮔﻔﺘﻲ‪.‬‬

‫ﻣﻦ ‪ -‬ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ‪ -‬ﺁﺏ ﻫﺎ ﺭﺍ ﺑﺎ ﺍﺑﺮﻫﺎ ﻭ ﺑﺎﺩﻫﺎ ﺍﺯ ﺩﺭﻳﺎﻱ “ﻓﺮﺍﺥ ﻛﺮﺕ” ﺭﻭﺍﻥ ﻣﻲ ﻛﻨﻢ‪.‬‬

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‫ﻣﻦ ‪ -‬ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ‪ -‬ﺁﺏ ﻫﺎ ﺭﺍ ﺑﺮ ﻣﺮﺩﺍﺭﻫﺎ ﻭ ﺩﺧﻤﻪ ﻫﺎ ﻭ ﺑﺎﺯﻣﺎﻧﺪﻩ ﻫﺎﻱ ﭼﺮﻛﻴﻦ ﻭ ﺍﺳﺘﺨﻮﺍﻥ ﻫﺎ ﺭﻭﺍﻥ ﻣﻲ ﻛﻨﻢ‪.‬‬

‫ﺁﻧﮕﺎﻩ ﻣﻦ ‪ -‬ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ‪ -‬ﺁﺏ ﻫﺎ ﺭﺍ ﭘﻨﻬﺎﻧﻲ ﺑﺎﺯ ﻣﻲ ﮔﺮﺩﺍﻧﻢ‪.‬‬

‫ﻣﻦ ‪ -‬ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ‪ -‬ﺁﺏ ﻫﺎ ﺭﺍ ﺑﻪ ﺩﺭﻳﺎﻱ “ﭘﻮﻳﺘﻴﻚ‪ ”‬ﺑﺎﺯ ﻣﻲ ﮔﺮﺩﺍﻧﻢ‪.‬‬

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‫ﺩﺭ ﺁﻥ ﺟﺎ ﺁﺏ ﻫﺎ ﺑﻪ ﺟﻮﺵ ﻭ ﺧﺮﻭﺵ ﺩﺭﻣﻲ ﺁﻳﻨﺪ‪ .‬ﺩﺭ ﺩﻝ ﺩﺭﻳﺎﻱ “ﭘﻮﻳﺘﻴﻚ” ﺑﻪ ﺟﻮﺵ ﻭ ﺧﺮﻭﺵ ﺩﺭﻣﻲ ﺁﻳﻨﺪ ﻭ ﻫﻨﮕﺎﻣﻲ‬
‫ﻛﻪ ﺍﺯ ﺁﻻﻳﺶ ﭘﺎﻟﻮﺩﻩ ﺷﻮﻧﺪ‪ ،‬ﺩﻳﮕﺮ ﺑﺎﺭﻩ ﺑﻪ ﺩﺭﻳﺎﻱ “ﻓﺮﺍﺥ ﻛﺮﺕ” ﺭﻭﻱ ﻣﻲ ﺁﻭﺭﻧﺪ ﻭ ﺑﻪ ﺳﻮﻱ ﺩﺭﺧﺖ “ﻭﻳﺴﭙﻮﺑـِﻴﺶ” ﭘﻴﺶ‬
‫ﻣﻲ ﺭﻭﻧﺪ‪.‬‬

‫ﺩﺭ ﺁﻥ ﺟﺎ ﺑﺬﺭ ﻫﺮ ﻳﻚ ﺍﺯ ﮔﻮﻧﻪ ﻫﺎﻱ ﮔﻴﺎﻫﺎﻥ ﻣﻦ ﻣﻲ ﺭﻭﻳﺪ ‪ :‬ﺻﺪﻫﺎ‪ ،‬ﻫﺰﺍﺭﻫﺎ‪ ،‬ﺻﺪﻫﺎ‪ ،‬ﻫﺰﺍﺭﻫﺎ‪. ..‬‬

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‫ﺑﺬﺭ ﮔﻴﺎﻫﺎﻧﻲ ﻛﻪ ﻣﻦ ‪ -‬ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ‪ -‬ﺑﺎﺭﺍﻥ ﺑﺮ ﺁﻥ ﻫﺎ ﻓﺮﻭﻣﻲ ﺑﺎﺭﻡ ﺗﺎ ﻣﺮﺩﻡ ﺍﺷﻮﻥ ﻭ ﮔﺎﻭ ﺍﻓﺰﻭﻧﻲ ﺑﺨﺶ ﺭﺍ ﺧﻮﺭﺍﻙ ﻭ ﮔﻴﺎﻩ‬
‫ﭘﺪﻳﺪ ﺁﻭﺭﻧﺪ؛ ﺗﺎ ﻣﺮﺩﻡ ﻣﺮﺍ ﺧﻮﺭﺍﻙ ﺁﻣﺎﺩﻩ ﻛﻨﻨﺪ ﻭ ﮔﺎﻭ ﺍﻓﺰﻭﻧﻲ ﺑﺨﺶ ﺭﺍ ﮔﻴﺎﻫﺎﻧﻲ ﺑﺮﻭﻳﺎﻧﻨﺪ ﻛﻪ ﻣﺎﻳﻪ ﻱ ﺯﻧﺪﮔﻲ ﺁﻥ ﻫﺎ ﺷﻮﺩ‪.‬‬

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‫ﺍﻳﻦ ﺍﺳﺖ ﺑﻬﺘﺮﻳﻦ ﻛﺎﺭﻫﺎ‪ [4].‬ﺍﻳﻦ ﺍﺳﺖ ﺯﻳﺒﺎﺗﺮﻳﻦ ﻛﺎﺭﻫﺎ؛ ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﻛﻪ ﺗﻮ ‪ -‬ﺍﻱ ﺯﺭﺗﺸﺖ ﻧﻴﻚ ﻛﺮﺩﺍﺭ ! ‪ -‬ﮔﻔﺘﻲ‪.‬‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍﻱ ﺍﺷﻮﻥ ﺑﺪﻳﻦ ﺳﺨﻨﺎﻥ‪ ،‬ﺑﻪ ﺟﺎﻥ ﺯﺭﺗﺸﺖ ﭘﺎﻙ ﺭﺍﻣﺶ ﺑﺨﺸﻴﺪ‪[5].‬‬

‫“ﺍﻱ ﺁﺭﻣﻴﺘﻲ ! ﭘﺎﻛﻲ ﺍﺯ ﻫﻨﮕﺎﻡ ﺯﺍﺩﻥ‪ ،‬ﺑﻬﺘﺮﻳﻦ ] ﻛﺎﺭ ﺩﺭ ﺯﻧﺪﮔﻲ [ ﺍﺳﺖ‪ .‬ﺑﺎﻳﺪ ﺑﺮﺍﻱ ] ﺁﺑﺎﺩﺍﻧﻲ ِ[ ﺟﻬﺎﻥ ﻛﻮﺷﻴﺪ ﻭ ﺁﻥ ﺭﺍ‬
‫ﺑﺪﺭﺳﺘﻲ ﻧﮕﺎﻫﺒﺎﻧﻲ ﻛﺮﺩ ﻭ ﺑﻪ ﺳﻮﻱ ﺭﻭﺷﻨﺎﻳﻲ ﺑﺮﺩ‪[6]”.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺍﻳﻦ ﺩﺍﺩ‪ ،‬ﺍﻳﻦ ﺩﺍﺩ ﺩﻳﻮﺳﺘﻴﺰ ﺯﺭﺗﺸﺖ ﺗﺎ ﭼﻪ ﭘﺎﻳﻪ ﻣﻬﺘﺮ ﻭ ﺑﻬﺘﺮ ﻭ ﺯﻳﺒﺎﺗﺮ ﺍﺯ ﺩﻳﮕﺮ ﺩﻳﻦ ﻫﺎﺳﺖ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﻳﻦ ﺩﺍﺩ‪ ،‬ﺍﻳﻦ ﺩﺍﺩ ﺩﻳﻮﺳﺘﻴﺰ ﺯﺭﺗﺸﺖ ﺩﺭ ﻣﻬﻲ ﻭ ﺑﻬﻲ ﻭ ﺯﻳﺒﺎﻳﻲ ﭼﻨﺪﺍﻥ ﺍﺯ ﺩﻳﮕﺮ ﺩﻳﻦ ﻫﺎ ﺑﺮﺗﺮ ﺍﺳﺖ ﻛﻪ ﺩﺭﻳﺎﻱ “ﻓﺮﺍﺥ‬
‫ﻛﺮﺕ” ﺍﺯ ﺩﻳﮕﺮ ﺁﺏ ﻫﺎ‪.‬‬

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‫ﺍﻳﻦ ﺩﺍﺩ‪ ،‬ﺍﻳﻦ ﺩﺍﺩ ﺩﻳﻮﺳﺘﻴﺰ ﺯﺭﺗﺸﺖ ﺩﺭ ﻣﻬﻲ ﻭ ﺑﻬﻲ ﻭ ﺯﻳﺒﺎﻳﻲ ﺩﺭ ﺑﺮﺍﺑﺮ ﺩﻳﮕﺮ ﺩﻳﻦ ﻫﺎ ﭼﻨﺎﻥ ﺍﺳﺖ ﻛﻪ ﺁﺑﻲ ﻛﻼﻥ‪ ،‬ﺁﺑﻲ‬
‫ﺧﺮﺩ ﺭﺍ ﺩﺭ ﺧﻮﺩ ﻓﺮﻭ ﺑﺮﺩ‪.‬‬

‫ﺍﻳﻦ ﺩﺍﺩ‪ ،‬ﺍﻳﻦ ﺩﺍﺩ ﺩﻳﻮﺳﺘﻴﺰ ﺯﺭﺗﺸﺖ ﺩﺭ ﻣﻬﻲ ﻭ ﺑﻬﻲ ﻭ ﺯﻳﺒﺎﻳﻲ ﺩﺭ ﺑﺮﺍﺑﺮ ﺩﻳﮕﺮ ﺩﻳﻦ ﻫﺎ ﭼﻨﺎﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭﺧﺘﻲ ﺗﻨﺎﻭﺭ‪،‬‬
‫ﮔﻴﺎﻫﺎﻥ ﺧﺮﺩ ﺭﺍ ﺩﺭ ﺳﺎﻳﻪ ﺳﺎﺭ ﺧﻮﻳﺶ ﺑﭙﻮﺷﺎﻧﺪ‪.‬‬

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‫ﺍﻳﻦ ﺩﺍﺩ‪ ،‬ﺍﻳﻦ ﺩﺍﺩ ﺩﻳﻮﺳﺘﻴﺰ ﻣﺰﺩﺍ ﺩﺭ ﻣﻬﻲ ﻭ ﺑﻬﻲ ﻭ ﺯﻳﺒﺎﻳﻲ ﺩﺭ ﺑﺮﺍﺑﺮ ﺩﻳﮕﺮ ﺩﻳﻦ ﻫﺎ ﭼﻨﺎﻥ ﺍﺳﺖ ﻛﻪ ﺁﺳﻤﺎﻥ ﮔﺮﺩﺍﮔﺮﺩ ﺯﻣﻴﻦ‬
‫ﺭﺍ ﻓﺮﺍ ﮔﻴﺮﺩ‪.‬‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺍﺯ “ﺭ‪‬ﺩ”)ﻣﻮﺑﺪﺍﻥ ﻣﻮﺑﺪ( ﻳﺎ “ﺳﺮَﻭﺷﺎ ‪ -‬ﻭ‪‬ﺭِﺯ” ﺧﻮﺍﺳﺘﺎﺭ ﺑﺮﮔﺰﺍﺭﻱ ﺁﻳﻴﻦ ﺷﻮﻧﺪ ‪ -‬ﺧﻮﺍﻩ ﺁﻥ ﺁﻳﻴﻦ “ﺩﺭ‪‬ﻭ‪‬ﻥَ” ﺑﺎﺷﺪ‬
‫ﻛﻪ ﺑﺎﻳﺪ ﺑﺮﮔﺰﺍﺭ ﺷﻮﺩ ﻳﺎ ﺁﻥ ﻛﻪ ﻧﺒﺎﻳﺪ ﺑﺮﮔﺰﺍﺭ ﺷﻮﺩ‪ ،‬ﺧﻮﺍﻩ ﺁﻥ “ﺩﺭ‪‬ﻭ‪‬ﻥَ” ﺑﺎﺷﺪ ﻛﻪ ﺑﺎﻳﺪ ﺑﺨﺶ ﺷﻮﺩ ﻳﺎ ﺁﻥ ﻛﻪ ﻧﺒﺎﻳﺪ ﺑﺨﺶ ﺷﻮﺩ‬
‫‪ -‬ﻣﻮﺑﺪﺍﻥ ﻣﻮﺑﺪ ﻣﻲ ﺗﻮﺍﻧﺪ ﻳﻚ ﺳﻮﻡ ﺍﺯ ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻫﻜﺎﺭ ﺭﺍ ﺑﺒﺨﺸﺎﻳﺪ‪[7].‬‬

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‫ﺍﮔﺮ ﻛﺮﺩﺍﺭ ﺍﻫﺮﻳﻤﻨﻲ ِﺩﻳﮕﺮﻱ ﺍﺯ ﺍﻭ ﺳﺮ ﺯﺩﻩ ﺑﺎﺷﺪ‪ ،‬ﺩﺭ ﺁﻳﻴﻦ “ﭘﺘـِﺖ‪”‬ﻱ ﻭﻳﮋﻩ ﻱ ﺍﻭ ﺑﺨﺸﻮﺩﻩ ﺷﺪﻩ ﺍﺳﺖ؛ ﺍﻣﺎ ﺍﮔﺮ ﻫﻴﭻ ﻛﺮﺩﺍﺭ‬
‫ﺍﻫﺮﻳﻤﻨﻲ ﺩﻳﮕﺮﻱ ﺍﺯ ﺍﻭ ﺳﺮ ﻧﺰﺩﻩ ﺑﺎﺷﺪ‪ ،‬ﺑﺪﻳﻦ ﭘﺸﻴﻤﺎﻧﻲ ﺧﻮﻳﺶ‪ ،‬ﺟﺎﻭﺩﺍﻧﻪ ﺑﺨﺸﻮﺩﻩ ﻭ ﺁﻣﺮﺯﻳﺪﻩ ﺍﺳﺖ‪.‬‬

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‫ﺑﺨﺶ ﺷﺸﻢ‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﺮﮔﺎﻩ ﮔﺮﻭﻫﻲ ﺍﺯ ﻣﺮﺩﻣﺎﻥ ﺩﺭ ﻳﻚ ﺟﺎ ﺑﺮ ﻓﺮﺵ ﻫﺎﻱ ﭘﻴﻮﺳﺘﻪ ﻭ ﺑﺎﻟﻴﻦ ﻫﺎﻱ ﻧﺰﺩﻳﻚ ﺑﻪ ﻫﻢ ﻏﻨﻮﺩﻩ ﺑﺎﺷﻨﺪ؛ ﺩﻭ ﺗﻦ ﻧﺰﺩﻳﻚ‬
‫ﺑﻪ ﻳﻜﺪﻳﮕﺮ ﻳﺎ ﭘﻨﺞ ﻳﺎ ﭘﻨﺠﺎﻩ ﻳﺎ ﺻﺪ ﺗﻦ ﺗﻨﮕﺎﺗﻨﮓ ﻭ ﺍﺯ ﺁﻥ ﮔﺮﻭﻩ ﻧﺎﮔﻬﺎﻥ ﻳﻜﻲ ﺑﻤﻴﺮﺩ‪ ،‬ﺩﺭﻭ‪‬ﺝ “ﻧﺴﻮ” ﭼﻨﺪ ﺗﻦ ﺍﺯ ﺁﻧﺎﻥ ﺭﺍ ﺑﻪ‬
‫ﮔﻨﺪ ﻭ ﭘﻠﻴﺪﻱ ﻣﻲ ﺁﻻﻳﺪ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﻫﺮﮔﺎﻩ ﻣﺮﺩﻩ ﺁﺗُﺮﻭﺑﺎﻧﻲ ﺑﺎﺷﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧَﺴﻮ” ﺗﺎﺧﺖ ﻣﻲ ﺁﻭﺭﺩ؛ ﺑﺮ ﻳﺎﺯﺩﻫﻤﻴﻦ ﺗﻦ ﻓﺮﻭﺩ ﻣﻲ ﺁﻳﺪ ﻭ ﺩﻩ ﺗﻦ ﺭﺍ ﻣﻲ ﺁﻻﻳﺪ‪[8].‬‬

‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﻫﺮﮔﺎﻩ ﻣﺮﺩﻩ ﺍﺭﺗﺸﺘﺎﺭﻱ ﺑﺎﺷﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧَﺴﻮ” ﺗﺎﺧﺖ ﻣﻲ ﺁﻭﺭﺩ؛ ﺑﺮ ﺩﻫﻤﻴﻦ ﺗﻦ ﻓﺮﻭﺩ ﻣﻲ ﺁﻳﺪ ﻭ ﻧُﻪ ﺗﻦ ﺭﺍ ﻣﻲ ﺁﻻﻳﺪ‪.‬‬

‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﻫﺮﮔﺎﻩ ﻣﺮﺩﻩ ﺑﺮﺯﻳﮕﺮﻱ ﺑﺎﺷﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺗﺎﺧﺖ ﻣﻲ ﺁﻭﺭﺩ؛ ﺑﺮ ﻧﻬﻤﻴﻦ ﺗﻦ ﻓﺮﻭﺩ ﻣﻲ ﺁﻳﺪ ﻭ ﻫﺸﺖ ﺗﻦ ﺭﺍ ﻣﻲ ﺁﻻﻳﺪ‪.‬‬

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‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﻫﺮﮔﺎﻩ ﻣﺮﺩﻩ ﺳﮓ ﭼﻮﭘﺎﻧﻲ ﺑﺎﺷﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺗﺎﺧﺖ ﻣﻲ ﺁﻭﺭﺩ؛ ﺑﺮ ﻫﺸﺘﻤﻴﻦ ﺗﻦ ﻓﺮﻭﺩ ﻣﻲ ﺁﻳﺪ ﻭ ﻫﻔﺖ ﺗﻦ ﺭﺍ ﻣﻲ ﺁﻻﻳﺪ‪.‬‬

‫ﺍﻱ ﺳﭙﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﻫﺮﮔﺎﻩ ﻣﺮﺩﻩ ﺳﮕﻲ ﺧﺎﻧﮕﻲ ﺑﺎﺷﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺗﺎﺧﺖ ﻣﻲ ﺁﻭﺭﺩ؛ ﺑﺮ ﻫﻔﺘﻤﻴﻦ ﺗﻦ ﻓﺮﻭﺩ ﻣﻲ ﺁﻳﺪ ﻭ ﺷﺶ ﺗﻦ ﺭﺍ ﻣﻲ ﺁﻻﻳﺪ‪.‬‬

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‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

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‫ﻫﺮﮔﺎﻩ ﻣﺮﺩﻩ ﺳﮓ ﻭﻟﮕﺮﺩ ﺑﺎﺷﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺗﺎﺧﺖ ﻣﻲ ﺁﻭﺭﺩ؛ ﺑﺮ ﺷﺸﻤﻴﻦ ﺗﻦ ﻓﺮﻭﺩ ﻣﻲ ﺁﻳﺪ ﻭ ﭘﻨﺞ ﺗﻦ ﺭﺍ ﻣﻲ ﺁﻻﻳﺪ‪.‬‬

‫ﺍﻱ ﺳﭙﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﻫﺮﮔﺎﻩ ﻣﺮﺩﻩ ﺗﻮﻟﻪ ﺳﮕﻲ ﺑﺎﺷﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺗﺎﺧﺖ ﻣﻲ ﺁﻭﺭﺩ؛ ﺑﺮ ﭘﻨﺠﻤﻴﻦ ﺗﻦ ﻓﺮﻭﺩ ﻣﻲ ﺁﻳﺪ ﻭ ﭼﻬﺎﺭ ﺗﻦ ﺭﺍ ﻣﻲ ﺁﻻﻳﺪ‪.‬‬

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‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﻫﺮﮔﺎﻩ ﻣﺮﺩﻩ ﺳﻴﺎﻩ ﮔﻮﺷﻲ ﺑﺎﺷﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺗﺎﺧﺖ ﻣﻲ ﺁﻭﺭﺩ؛ ﺑﺮ ﭼﻬﺎﺭﻣﻴﻦ ﺗﻦ ﻓﺮﻭﺩ ﻣﻲ ﺁﻳﺪ ﻭ ﺳﻪ ﺗﻦ ﺭﺍ ﻣﻲ ﺁﻻﻳﺪ‪.‬‬

‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﻫﺮﮔﺎﻩ ﻣﺮﺩﻩ ﺳﮓ “ﺟﮋﻭ”ﻳﻲ ﺑﺎﺷﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺗﺎﺧﺖ ﻣﻲ ﺁﻭﺭﺩ‪ ،‬ﺑﺮ ﺳﻮﻣﻴﻦ ﺗﻦ ﻓﺮﻭﺩ ﻣﻲ ﺁﻳﺪ ﻭ ﺩﻭ ﺗﻦ ﺭﺍ ﻣﻲ ﺁﻻﻳﺪ‪.‬‬

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‫ﻫﺮﮔﺎﻩ ﻣﺮﺩﻩ ﺳﮓ “ﺍَﻳﻮﻳﺰﻭ”ﻳﻲ ﺑﺎﺷﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺗﺎﺧﺖ ﻣﻲ ﺁﻭﺭﺩ؛ ﺑﺮ ﺩﻭﻣﻴﻦ ﺗﻦ ﻓﺮﻭﺩ ﻣﻲ ﺁﻳﺪ ﻭ ﺩﻳﮕﺮﻱ ﺭﺍ ﻣﻲ ﺁﻻﻳﺪ‪.‬‬

‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﻫﺮﮔﺎﻩ ﻣﺮﺩﻩ ﺳﮓ “ﻭﻳﮋﻭ”ﻳﻲ ﺑﺎﺷﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺗﺎﺧﺖ ﻣﻲ ﺁﻭﺭﺩ؛ ﺑﺮ ﻧﺰﺩﻳﻚ ﺗﺮﻳﻦ ﻛﺲ ﻓﺮﻭﺩ ﻣﻲ ﺁﻳﺪ ﻭ ﺍﻭ ﺭﺍ ﻣﻲ‬
‫ﺁﻻﻳﺪ‪[9].‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﺮﮔﺎﻩ ﻣﺮﺩﻩ ﺳﮕﻲ “ﺍﻭﺭﻭﭘﻲ”]‪ [10‬ﺑﺎﺷﺪ‪ ،‬ﭼﻨﺪ ﺗﻦ ﺍﺯ ﺁﻓﺮﻳﺪﮔﺎﻥ ﺳﭙﻨﺪ ﻣﻴﻨﻮ ﺭﺍ ﺁﺷﻜﺎﺭﺍ ﻳﺎ ﭘﻨﻬﺎﻧﻲ ﻣﻲ ﺁﻻﻳﺪ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺳﮓ “ﺍﻭﺭﻭﭘﻲ” ﻫﺮﮔﺰ ‪ -‬ﺁﺷﻜﺎﺭﺍ ﻳﺎ ﭘﻨﻬﺎﻧﻲ ‪ -‬ﻫﻴﭻ ﻳﻚ ﺍﺯ ﺁﻓﺮﻳﺪﮔﺎﻥ ﺳﭙﻨﺪ ﻣﻴﻨﻮ ﺭﺍ ﻧﻤﻲ ﺁﻻﻳﺪ‪ ،‬ﻣﮕﺮ ﻛﺴﻲ ﻛﻪ ﺍﻭ ﺭﺍ ﺑﺰﻧﺪ‬
‫ﻳﺎ ﺑﻜﺸﺪ ﻛﻪ ﺁﻟﻮﺩﻩ ﻣﻲ ﺷﻮﺩ ﻭ ﻫﻤﻮﺍﺭﻩ ﺁﻟﻮﺩﻩ ﻣﻲ ﻣﺎﻧﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

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‫ﻫﺮﮔﺎﻩ ﻣﺮﺩﻩ ﺗﺒﻬﻜﺎﺭ ﻳﺎ ﻫﺮﺯﻩ ﺍﻱ ﺩﻭ ﭘﺎ ﻳﺎ “ﺍﺷﻤﻮﻍ” ﻧﺎﭘﺎﺭﺳﺎﻳﻲ ﺑﺎﺷﺪ‪ ،‬ﭼﻨﺪ ﺗﻦ ﺍﺯ ﺁﻓﺮﻳﺪﮔﺎﻥ ﺳﭙﻨﺪ ﻣﻴﻨﻮ ﺭﺍ ﺁﺷﻜﺎﺭﺍ ﻳﺎ‬
‫ﭘﻨﻬﺎﻧﻲ ﻣﻲ ﺁﻻﻳﺪ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﺑﻪ ﺍﻧﺪﺍﺯﻩ ﻱ ﻭﺯﻏﻲ ﻛﻪ ﺍﻓﺰﻭﻥ ﺑﺮ ﺳﺎﻟﻲ ﺍﺯ ﻣﺮگ ﺍﻭ ﮔﺬﺷﺘﻪ ﻭ ﺯﻫﺮ ﺍﻭ ﺧﺸﻜﻴﺪﻩ ﺑﺎﺷﺪ‪ [11].‬ﺁﻥ ﺗﺒﻬﻜﺎﺭ ﻳﺎ ﻫﺮﺯﻩ ﻱ ﺩﻭ ﭘﺎ ﻳﺎ‬
‫“ﺍﺷﻤﻮﻍ” ﻧﺎﭘﺎﺭﺳﺎﻳﻲ ﺩﺭ ﺩﺭﺍﺯﻧﺎﻱ ﺯﻧﺪﮔﻲ ﺧﻮﻳﺶ‪ ،‬ﺁﻓﺮﻳﺪﮔﺎﻥ ﺳﭙﻨﺪ ﻣﻴﻨﻮ ﺭﺍ ﺁﺷﻜﺎﺭﺍ ﻳﺎ ﭘﻨﻬﺎﻧﻲ ﻣﻲ ﺁﻻﻳﺪ‪.‬‬

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‫ﺍﻭ ﺩﺭ ﺩﺭﺍﺯﻧﺎﻱ ﺯﻧﺪﮔﻲ ﺧﻮﻳﺶ‪ ،‬ﺁﺏ ﺭﺍ ﻣﻲ ﺁﻻﻳﺪ؛ ﺁﺗﺶ ﺭﺍ ﺧﺎﻣﻮﺵ ﻣﻲ ﻛﻨﺪ ﻭ ﺳﺘﻮﺭﺍﻥ ﺭﺍ ﻣﻲ ﺭﺑﺎﻳﺪ ﻭ ﻣﻲ ﻛـُﺸﺪ‪.‬‬

‫ﺍﻭ ﺩﺭ ﺩﺭﺍﺯﻧﺎﻱ ﺯﻧﺪﮔﻲ ﺧﻮﻳﺶ‪ ،‬ﺍﺷﻮﻥ ﺭﺍ ﺑﺎ ﻣﺸﺘﻲ ﻛﺸﻨﺪﻩ ﭼﻨﺎﻥ ﻣﻲ ﺯﻧﺪ ﻛﻪ ﺟﺎﻥ ﺍﺯ ﺗﻦ ﻭﻱ ﺟﺪﺍ ﻣﻲ ﺷﻮﺩ‪.‬‬

‫ﺍﻭ ﭘﺲ ﺍﺯ ﻣﺮگ ﺩﻳﮕﺮ ﭼﻨﻴﻦ ﻧﻤﻲ ﻛﻨﺪ‪.‬‬

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‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﺑﺮﺍﺳﺘﻲ ﺁﻥ ﺗﺒﻬﻜﺎﺭ ﻳﺎ ﻫﺮﺯﻩ ﻱ ﺩﻭﭘﺎ ﻳﺎ “ﺍﺷﻤﻮﻍ” ﻧﺎﭘﺎﺭﺳﺎ ﺩﺭ ﺯﻧﺪﮔﻲ ﺧﻮﻳﺶ‪ ،‬ﻫﺮﮔﺰ ﺍﺯ ﺑﻲ ﺑﻬﺮﻩ ﺳﺎﺧﺘﻦ ﺍﺷﻮﻥ ﺍﺯ‬
‫ﺧﻮﺭﺍﻛﺶ‪ ،‬ﺟﺎﻣﻪ ﺍﺵ‪ ،‬ﺧﺎﻧﻪ ﺍﺵ‪ ،‬ﺑﺴﺘﺮﺵ ﻭ ﺁﻭﻧﺪﻫﺎﻳﺶ ﺑﺎﺯ ﻧﻤﻲ ﺍﻳﺴﺘﺪ‪.‬‬

‫ﺍﻭ ﭘﺲ ﺍﺯ ﻣﺮگ ﺩﻳﮕﺮ ﭼﻨﻴﻦ ﻧﻤﻲ ﻛﻨﺪ‪.‬‬

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‫ﺑﺨﺶ ﻫﻔﺘﻢ‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﻣﺎ ﺍﻳﻨﺠﺎ‪ ،‬ﺩﺭ ﺧﺎﻧﻪ ﻫﺎﻣﺎﻥ ﺁﺗﺶ ﻭ ﺑ‪‬ﺮﺳ‪‬ﻢ ﻭ ﺟﺎﻡ ﻭ ﻫ‪‬ﻮﻡ ﻭ ﻫﺎﻭﻥ ﻓﺮﺍﻫﻢ ﺁﻭﺭﺩﻩ ﺍﻳﻢ‪ ،‬ﺍﮔﺮ ﻣﺮﺩﻱ ﻳﺎ ﺳﮕﻲ ﺍﺯ ﺍﻳﻦ‬
‫ﺟﺎ ﺑﮕﺬﺭﺩ ﻭ ﻧﺎﮔﻬﺎﻥ ﺑﻤﻴﺮﺩ‪ ،‬ﻣﺎ ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ ﭼﻪ ﺑﺎﻳﺪ ﺑﻜﻨﻴﻢ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﺑﺎﻳﺪ ﺁﺗﺶ ﻭ ﺑﺮﺳﻢ ﻭ ﺟﺎﻡ ﻭ ﻫﻮﻡ ﻭ ﻫﺎﻭﻥ ﺭﺍ ﺍﺯ ﺧﺎﻧﻪ ﺑﻴﺮﻭﻥ ﺑﺮﻳﺪ‪.‬‬

‫ﺑﺎﻳﺪ ﻣﺮﺩﻩ ﺭﺍ ﺑﻪ ﺩﺧﻤﻪ ‪ -‬ﺑﻪ ﺟﺎﻳﻲ ﻛﻪ ﺑﻪ ﺩﺳﺘﻮﺭ ﺩﻳﻦ‪ ،‬ﭘﻴﻜﺮ ﻣﺮﺩﮔﺎﻥ ﺭﺍ ﺑﺎﻳﺪ ﺑﺪﺍﻥ ﺟﺎ ﺑﺮﺩ ‪ -‬ﺑﺮﻳﺪ ﺗﺎ ﺩﺭ ﺁﻥ ﺟﺎ ﺩﺭﻳﺪﻩ ﻭ‬
‫ﺧﻮﺭﺩﻩ ﺷﻮﺩ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺩﺭ ﭼﻪ ﻫﻨﮕﺎﻣﻲ ﻣﻲ ﺗﻮﺍﻥ ﺁﺗﺶ ﺭﺍ ﺑﻪ ﺧﺎﻧﻪ ﺍﻱ ﻛﻪ ﻛﺴﻲ ﺩﺭ ﺁﻥ ﻣﺮﺩﻩ ﺍﺳﺖ‪ ،‬ﺑﺎﺯﺁﻭﺭﺩ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭ ﺯﻣﺴﺘﺎﻥ ﻧُﻪ ﺷﺐ ﻭ ﺩﺭ ﺗﺎﺑﺴﺘﺎﻥ ﻳﻚ ﻣﺎﻩ ﺑﺎﻳﺪ ﺩﺭﻧﮓ ﻛﺮﺩ ﻭ ﺍﺯ ﺁﻥ ﭘﺲ ﺁﺗﺶ ﺭﺍ ﺑﻪ ﺧﺎﻧﻪ ﺍﻱ ﻛﻪ ﻛﺴﻲ ﺩﺭ ﺁﻥ ﻣﺮﺩﻩ‬
‫ﺍﺳﺖ‪ ،‬ﺑﺎﺯﺗﻮﺍﻥ ﺁﻭﺭﺩ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﺮﮔﺎﻩ ﻛﺴﺎﻧﻲ ﺩﺭ ﻣﻴﺎﻥ ﺁﻥ ﻧﻪ ﺷﺐ )ﺩﺭ ﺯﻣﺴﺘﺎﻥ( ﻳﺎ ﻳﻚ ﻣﺎﻩ )ﺩﺭ ﺗﺎﺑﺴﺘﺎﻥ( ﺁﺗﺶ ﺭﺍ ﺑﻪ ﺧﺎﻧﻪ ﺍﻱ ﻛﻪ ﻛﺴﻲ ﺩﺭ ﺁﻥ ﻣﺮﺩﻩ‬
‫ﺍﺳﺖ ﺑﺎﺯﺁﻭﺭﻧﺪ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻫﺸﺎﻥ ﭼﻴﺴﺖ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﻛﺮﺩﺍﺭ ﺁﻧﺎﻥ ﻛﺮﺩﺍﺭ “ﭘـِﺸﻮﺗـَﻨﻮ” ﺍﺳﺖ ﻭ ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻫﺸﺎﻥ ﺩﻭﻳﺴﺖ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﺩﻭﻳﺴﺖ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳﻮﺷﻮ‬
‫‪ -‬ﭼﺮﻥ ﺍﺳﺖ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﺮﮔﺎﻩ ﺩﺭ ﺧﺎﻧﻪ ﻱ ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ ﺯﻥ ﺁﺑﺴﺘﻨﻲ ﭘﺲ ﺍﺯ ﺑﺎﺭﺩﺍﺭﻱ ﻳﻚ ﻳﺎ ﺩﻭ ﻳﺎ ﺳﻪ ﻳﺎ ﭼﻬﺎﺭ ﻳﺎ ﭘﻨﺞ ﻳﺎ ﺷﺶ ﻳﺎ ﻫﻔﺖ ﻳﺎ ﻫﺸﺖ‬

‫ﻳﺎ ﻧﻪ ﻳﺎ ﺩﻩ ﻣﺎﻫﻪ‪ ،‬ﻛﻮﺩﻛﻲ ﻣﺮﺩﻩ ﺑﺰﺍﻳﺪ‪ ،‬ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ ﺁﻥ ﺯﻥ ﺭﺍ ﺑﻪ ﻛﺠﺎ ﺑﺎﻳﺪ ﺑﺒﺮﻧﺪ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺑﻪ ﺟﺎﻳﻲ ﺩﺭ ﺁﻥ ﺧﺎﻧﻪ ﻱ ﺯﺭﺗﺸﺘﻲ ﻛﻪ ﺯﻣﻴﻦ ﺁﻥ ﺑﻲ ﺁﺏ ﻭ ﮔﻴﺎﻩ ﺗﺮﻳﻦ ﺟﺎ ﺑﺎﺷﺪ؛ ﮔﻠﻪ ﻫﺎﻱ ﮔﺎﻭﺍﻥ ﻭ ﮔﻮﺳﻔﻨﺪﺍﻥ ﻛﻤﺘﺮ ﺍﺯ ﺁﻥ‬
‫ﺑﮕﺬﺭﻧﺪ؛ ﺁﺗﺶ ‪ -‬ﭘﺴﺮ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ‪ -‬ﻛﻤﺘﺮ ﺩﺭ ﺁﻥ ﺑﺮﺍﻓﺮﻭﺧﺘﻪ ﺷﻮﺩ؛ ﺩﺳﺘﻪ ﻫﺎﻱ ﺑﺮﺳﻢ ﻭﻳﮋﻩ ﻱ ﺁﻳﻴﻦ ﻛﻤﺘﺮ ﺑﺪﺍﻥ ﺑﺮﺩﻩ‬
‫ﺷﻮﺩ ﻭ ﻣﺮﺩﻡ ﺍﺷﻮﻥ ﻛﻤﺘﺮ ﺍﺯ ﺁﻥ ﺑﮕﺬﺭﻧﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﺩﻭﺭ ﺍﺯ ﺁﺗﺶ ؟‬

‫ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﺩﻭﺭ ﺍﺯ ﺁﺏ ؟‬

‫ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﺩﻭﺭ ﺍﺯ ﺩﺳﺘﻪ ﻫﺎﻱ ﺑﺮﺳﻢ ﻭﻳﮋﻩ ﻱ ﺁﻳﻴﻦ ؟‬

‫ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﺩﻭﺭ ﺍﺯ ﻣﺮﺩﻡ ﺍﺷﻮﻥ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺳﻲ ﮔﺎﻡ ﺩﻭﺭ ﺍﺯ ﺁﺗﺶ‪.‬‬

‫ﺳﻲ ﮔﺎﻡ ﺩﻭﺭ ﺍﺯ ﺁﺏ‪.‬‬

‫ﺳﻲ ﮔﺎﻡ ﺩﻭﺭ ﺍﺯ ﺩﺳﺘﻪ ﻫﺎﻱ ﺑﺮﺳﻢ ﻭﻳﮋﻩ ﻱ ﺁﻳﻴﻦ‪.‬‬

‫ﺳﻪ ﮔﺎﻡ ﺩﻭﺭ ﺍﺯ ﻣﺮﺩﻡ ﺍﺷﻮﻥ‪.‬‬

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‫ﻣﺰﺩﺍ ﭘﺮﺳﺘﺎﻥ ﺑﺎﻳﺪ ﮔﺮﺩﺍﮔﺮﺩ ﺁﻥ ﺟﺎ ﭼﻴﻨﻪ ﺍﻱ ﺑﺮﺁﻭﺭﻧﺪ ﻭ ﺩﺭ ﺩﺭﻭﻥ ﺁﻥ‪ ،‬ﺍﻭ ﺭﺍ ﺧﻮﺭﺍﻙ ﻭ ﺟﺎﻣﻪ ﺩﻫﻨﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻧﺨﺴﺘﻴﻦ ﺧﻮﺭﺍﻛﻲ ﻛﻪ ﺑﺪﺍﻥ ﺯﻥ ﺑﺎﻳﺪ ﺩﺍﺩﻩ ﺷﻮﺩ‪ ،‬ﭼﻴﺴﺖ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺑﺎﻳﺪ ﺳﻪ ﻳﺎ ﺷﺶ ﻳﺎ ﻧُﻪ ﺟﺎﻡ ]‪“ [12‬ﮔـُﻤﻴﺰ” ﺁﻣﻴﺨﺘﻪ ﺑﺎ ﺧﺎﻛﺴﺘﺮ ﺑﻴﺎﺷﺎﻣﺪ ﺗﺎ ﮔﻮﺭ ﺩﺭﻭﻥ ﺯﻫﺪﺍﻥ ﻭﻱ ﺷﺴﺘﻪ ﺷﻮﺩ‪[13].‬‬

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‫ﭘﺲ ﺁﻧﮕﺎﻩ ﻣﻲ ﺗﻮﺍﻧﺪ ﺷﻴﺮ ﮔﺮﻡ ﻣﺎﺩﻳﺎﻥ ﻳﺎ ﮔﺎﻭ ﻳﺎ ﻣﻴﺶ ﻳﺎ ﺑﺰ ﻳﺎ ﮔﻮﺷﺖ ﭘﺨﺘﻪ ﻭ ﻧﺎﻥ ﻭ ﺷﺮﺍﺏ ﻧﺎﺏ ﺑﻴﺎﺷﺎﻣﺪ ﻭ ﺑﺨﻮﺭﺩ؛ ﺍﻣﺎ‬
‫ﻧﻮﺷﻴﺪﻥ ﺁﺏ ﺑﺮ ﺍﻭ ﺭﻭﺍ ﻧﻴﺴﺖ‪[14].‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﭼﻨﻴﻦ ﺯﻧﻲ ﺗﺎ ﭼﻪ ﻫﻨﮕﺎﻡ ﺑﺎﻳﺪ ﺑﺪﻳﻦ ﺳﺎﻥ ﺑﻤﺎﻧﺪ ﻭ ﺗﺎ ﭼﻪ ﻫﻨﮕﺎﻡ ﺑﺎﻳﺪ ﺗﻨﻬﺎ ﺑﺎ ﺍﻳﻦ ﮔﻮﻧﻪ ﮔﻮﺷﺖ ﻭ ﻧﺎﻥ ﻭ ﺷﺮﺍﺏ ﺯﻧﺪﮔﻲ ﻛﻨﺪ‬
‫ﻭ ﺍﺯ ﻧﻮﺷﻴﺪﻥ ﺁﺏ ﺑﭙﺮﻫﻴﺰﺩ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺑﺎﻳﺪ ﺗﺎ ﺳﻪ ﺷﺐ ﺑﺪﻳﻦ ﺳﺎﻥ ﺑﻤﺎﻧﺪ‪ .‬ﺑﺎﻳﺪ ﺗﺎ ﺳﻪ ﺷﺐ ﺑﺎ ﺍﻳﻦ ﮔﻮﻧﻪ ﮔﻮﺷﺖ ﻭ ﻧﺎﻥ ﻭ ﺷﺮﺍﺏ ﺯﻧﺪﮔﻲ ﻛﻨﺪ ﻭ ﺍﺯ ﻧﻮﺷﻴﺪﻥ ﺁﺏ‬
‫ﺑﭙﺮﻫﻴﺰﺩ‪ .‬ﭘﺲ ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺍﻳﻦ ﺳﻪ ﺷﺐ ﺳﭙﺮﻱ ﺷﺪ‪ ،‬ﺗﻦ ﻭ ﺟﺎﻣﻪ ﻱ ﺧﻮﻳﺶ ﺭﺍ ﺑﺎ “ﮔﻤﻴﺰ” ﻭ ﺁﺏ ﺩﺭ ﻛﻨﺎﺭ ﻧﻪ ﮔﻮﺩﺍﻝ ﺑﺸﻮﻳﺪ‬
‫]‪ [15‬ﻭ ﺑﺪﻳﻦ ﺳﺎﻥ ﭘﺎﻙ ﺷﻮﺩ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

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‫ﭼﻨﻴﻦ ﺯﻧﻲ ﺗﺎ ﭼﻪ ﻫﻨﮕﺎﻡ ﺑﺎﻳﺪ ﺑﺪﻳﻦ ﺳﺎﻥ ﺑﻤﺎﻧﺪ ؟‬

‫ﭘﺲ ﺍﺯ ﺳﭙﺮﻱ ﺷﺪﻥ ﺁﻥ ﺳﻪ ﺷﺐ‪ ،‬ﺗﺎ ﭼﻪ ﻫﻨﮕﺎﻡ ﺑﺎﻳﺪ ﺗﻨﻬﺎ ﺑﻤﺎﻧﺪ ﻭ ﺟﺪﺍ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﺯﻧﺪﮔﻲ ﻛﻨﺪ ﻭ ﺟﺎ ﻭ ﺧﻮﺭﺍﻙ ﻭ ﺟﺎﻣﻪ‬
‫ﺍﺵ ﺟﺪﺍ ﺑﺎﺷﺪ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺑﺎﻳﺪ ﺗﺎ ﻧﻪ ﺷﺐ ﺑﺪﻳﻦ ﺳﺎﻥ ﺑﻤﺎﻧﺪ‪ .‬ﺑﺎﻳﺪ ﺗﺎ ﻧﻪ ﺷﺐ ﭘﺲ ﺍﺯ ﺳﭙﺮﻱ ﺷﺪﻥ ﺁﻥ ﺳﻪ ﺷﺐ ﺗﻨﻬﺎ ﺑﻤﺎﻧﺪ ﻭ ﺟﺪﺍ ﺍﺯ ﺩﻳﮕﺮ‬
‫ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ ﺯﻧﺪﮔﻲ ﻛﻨﺪ ﻭ ﺟﺎ ﻭ ﺧﻮﺭﺍﻙ ﻭ ﺟﺎﻣﻪ ﻱ ﺍﻭ ﺟﺪﺍ ﺑﺎﺷﺪ‪.‬‬

‫ﭘﺲ ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺍﻳﻦ ﻧﻪ ﺷﺐ ﺳﭙﺮﻱ ﺷﺪ‪ ،‬ﺗﻦ ﻭ ﺟﺎﻣﻪ ﻱ ﺧﻮﻳﺶ ﺭﺍ ﺑﺎ ﮔﻤﻴﺰ ﻭ ﺁﺏ ﺑﺸﻮﻳﺪ ﻭ ﭘﺎﻙ ﻛﻨﺪ‪[16].‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺁﻳﺎ ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﻥ ﺟﺎﻣﻪ ﻫﺎ ﻳﻚ ﺑﺎﺭ ﺷﺴﺘﻪ ﻭ ﭘﺎﻛﻴﺰﻩ ﺷﺪ‪“ ،‬ﺯ‪‬ﻭﺕ” ﻳﺎ “ﻫﺎﻭ‪‬ﻧَﻦ” ﻳﺎ “ﺁﺗﺮﻭ‪‬ﺧﺶ” ﻳﺎ “ﻓَﺮﺑ‪‬ﺮﺗَﺮ” ﻳﺎ “ﺁﺑـِﺮﺕ” ﻳﺎ‬
‫“ﺁﺳﻨَﺘَﺮ” ﻳﺎ “ﺭﺍﺳﭙﻲ” ﻳﺎ “ﺳﺮَﻭﺷﺎﻭ‪‬ﺭِﺯ” ﻳﺎ ﺁﺗﺮﻭﺑﺎﻥ ﻭ ﺍﺭﺗﺸﺘﺎﺭ ﻭ ﺑﺮﺯﻳﮕﺮ ﺩﻳﮕﺮﻱ ﻣﻲ ﺗﻮﺍﻧﺪ ﺁﻥ ﻫﺎ ﺭﺍ ﺑﭙﻮﺷﺪ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﻫﻴﭻ ﺯ‪‬ﻭﺕ ﻳﺎ ﻫﺎﻭ‪‬ﻧَﻦ ﻳﺎ ﺁﺗﺮﻭ‪‬ﺧﺶ ﻳﺎ ﻓَﺮﺑ‪‬ﺮﺗَﺮ ﻳﺎ ﺁﺑﺮﺕ ﻳﺎ ﺁﺳﻨﺘﺮ ﻳﺎ ﺭﺍﺳﭙﻲ ﻳﺎ ﺳﺮَﻭﺷﺎﻭ‪‬ﺭﺯ ﻳﺎ ﺁﺗُﺮﻭﺑﺎﻥ ﻭ ﺍﺭﺗﺸﺘﺎﺭ ﻭ ﺑﺮﺯﻳﮕﺮﻱ‬
‫ﻧﻤﻲ ﺗﻮﺍﻧﺪ ﺁﻥ ﺟﺎﻣﻪ ﻫﺎ ﺭﺍ ‪ -‬ﻫﺮ ﭼﻨﺪ ﺷﺴﺘﻪ ﻭ ﭘﺎﻛﻴﺰﻩ ﺷﺪﻩ ﺑﺎﺷﺪ ‪ -‬ﺑﭙﻮﺷﺪ‪.‬‬

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‫‪ ...‬ﺍﻣﺎ ﻫﺮﮔﺎﻩ ﺩﺭ ﺧﺎﻧﻪ ﻱ ﻣﺰﺩﺍ ﭘﺮﺳﺘﺎﻥ ﺯﻧﻲ ﺑﻴﻤﺎﺭ ﻳﺎ ﻣﺮﺩﻱ “ﺍَﺭﻣ‪‬ﺸﺖ” ﺑﺎﺷﺪ ﻛﻪ ﺑﺎﻳﺪ ﺩﺭ “ﺍَﺭﻣ‪‬ﺸﺘﮕﺎﻩ”]‪ [17‬ﺑﻤﺎﻧﺪ‪ ،‬ﻣﻲ ﺗﻮﺍﻥ‬
‫ﺁﻥ ﺟﺎﻣﻪ ﻫﺎ ﺭﺍ ﺗﺎ ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺑﺘﻮﺍﻧﺪ ﺩﺳﺖ ﻫﺎﻳﺶ ﺭﺍ ﺁﺯﺍﺩﺍﻧﻪ ﺑﻪ ﻛﺎﺭ ﮔﻴﺮﺩ ﺑﺮﺍﻱ ﭘﻮﺷﺎﻙ ﻳﺎ ﺑﺴﺘﺮ ﻭﻱ ﺩﺍﺩ‪[18].‬‬

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‫ﺑﺮﺍﺳﺘﻲ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﺭﻭﺍ ﻧﻤﻲ ﺩﺍﺭﺩ ﻛﻪ ﻣﺎ ﻫﻴﭻ ﭼﻴﺰ ﺍﺭﺯﺷﻤﻨﺪﻱ ﺭﺍ ﻛﻪ ﻣﻲ ﺗﻮﺍﻧﻴﻢ ﺍﺯ ﺁﻥ ﺑﻬﺮﻩ ﮔﻴﺮﻳﻢ‪ ،‬ﺗﺒﺎﻩ ﻛﻨﻴﻢ؛ ﻫﺮ ﭼﻨﺪ‬
‫ﻫﻤﭽﻨﺪ ﺭﻳﺴﻤﺎﻧﻲ ﺑﻪ ﺳﻨﮕﻴﻨﻲ ﻳﻚ “ﺍَﺳﭙـِﺮِﻥَ” ﺑﺎﺷﺪ؛ ﻫﺮ ﭼﻨﺪ ﻫﻤﭽﻨﺪ ﺭﻳﺴﻤﺎﻧﻲ ﺑﺎﺷﺪ ﻛﻪ ﺩﺧﺘﺮﻱ ﻫﻨﮕﺎﻡ ﻧﺦ ﺭﻳﺴﻲ ﺑﻪ‬
‫ﺩﻭﺭ ﻣﻲ ﺍﻧﺪﺍﺯﺩ‪.‬‬

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‫ﻛﺴﻲ ﻛﻪ ﺟﺎﻣﻪ ﺍﻱ ﺭﺍ ﺑﺮ ﭘﻴﻜﺮ ﻣﺮﺩﻩ ﺍﻱ ﺑﻴﻔﮕﻨﺪ ]‪ - [19‬ﻫﺮ ﭼﻨﺪ ﺍﺭﺯﺵ ﺁﻥ ﺟﺎﻣﻪ ﺑﻪ ﺍﻧﺪﺍﺯﻩ ﻱ ﺭﻳﺴﻤﺎﻧﻲ ﺑﺎﺷﺪ ﻛﻪ ﺩﺧﺘﺮﻱ‬
‫ﻫﻨﮕﺎﻡ ﻧﺦ ﺭﻳﺴﻲ ﺑﻪ ﺩﻭﺭ ﻣﻲ ﺍﻧﺪﺍﺯﺩ ‪ -‬ﺗﺎ ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺯﻧﺪﻩ ﺍﺳﺖ ﻣﺮﺩﻱ ﺍﺷﻮﻥ ﺑﻪ ﺷﻤﺎﺭ ﻧﻤﻲ ﺁﻳﺪ ﻭ ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺑﻤﻴﺮﺩ‪ ،‬ﺑﻪ‬
‫ﺳﺮﺯﻣﻴﻦ ﺑﻬﺮﻭﺯﻱ )ﺑﻬﺸﺖ) ﺭﺍﻩ ﻧﻤﻲ ﻳﺎﺑﺪ‪.‬‬

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‫‪ ...‬ﺍﻭ ﺑﻪ ﺟﻬﺎﻥ ﺩﻳﻮﺍﻥ‪ ،‬ﺑﺪﺍﻥ ﺟﻬﺎﻥ ﺗﺎﺭﻳﻚ ﻣﻲ ﺭﻭﺩ ]‪ [20‬ﻛﻪ ﺍﺯ ﺗﺎﺭﻳﻜﻲ ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﺍﺳﺖ؛ ﻛﻪ ﺯﺍﺩﻩ ﻱ ﺗﺎﺭﻳﻜﻲ‬
‫ﺍﺳﺖ‪[21].‬‬

‫ﺍﻱ ﮔﻨﺎﻫﻜﺎﺭﺍﻥ !‬

‫ﺷﻤﺎ ﺑﺎ ﻛﺮﺩﺍﺭﻫﺎ ﻭ ﺭﻭﺍﻥ ﻫﺎﻳﺘﺎﻥ ﺑﺪﺍﻥ ﺟﻬﺎﻥ‪ ،‬ﺑﺪﺍﻥ ﺳﺮﺯﻣﻴﻦ ﺍﻧﺪﻭﻩ ﻭ ﭘﺮﻳﺸﺎﻧﻲ ﺩﺭﻣﻲ ﺁﻳﻴﺪ‪.‬‬

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‫ﭘﺎﻧﻮﺷﺖ ﻫﺎ ‪:‬‬

‫‪ .1‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ ‪ ،8‬ﺑﻨﺪ ‪.34‬‬

‫‪ .2‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ ‪ ،19‬ﺑﻨﺪ ‪.29‬‬

‫‪ .3‬ﺁﺩﻣﻲ ﺯﻧﺪﻩ‪) .‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .4‬ﭘﺎﻙ ﻭ ﺑﻲ ﺁﻻﻳﺶ ﻛﺮﺩﻥ ﺯﻣﻴﻦ ﻭ ﺁﺏ ﻫﺎ‪.‬‬

‫‪ .5‬ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺯﺭﺗﺸﺖ ﺩﺭﻳﺎﻓﺖ ﻛﻪ ﻣﺮﺩﻣﺎﻥ ﻣﻲ ﺗﻮﺍﻧﻨﺪ ﺑﺎ ﻛﺮﺩﺍﺭ ﻧﻴﻚ ﺧﻮﻳﺶ ﺍﺯ ﺁﻻﻳﺶ ﮔﻨﺎﻩ ﺭﻫﺎﻳﻲ ﻳﺎﺑﻨﺪ‪ ،‬ﺷﺎﺩﻣﺎﻥ‬
‫ﺷﺪ‪) .‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .6‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﮔﺎﻫﺎﻥ‪ ،‬ﻳﺴﻨﺎ ‪ ،48‬ﺑﻨﺪ‪.5‬‬

‫‪ .7‬ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﻣﻮﺑﺪﺍﻥ ﻣﻮﺑﺪ ﻳﻚ ﺳﻮﻡ ﺍﺯ ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻫﻜﺎﺭ ﺭﺍ ﺑﺒﺨﺸﺎﻳﺪ‪ ،‬ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﻫﻤﻪ ﻱ ﺁﻥ ﺭﺍ ﻣﻲ ﺑﺨﺸﺎﻳﺪ‪).‬ﺻﺪ‬
‫ﺩﺭ‪(29 ،‬‬

‫‪ .8‬ﺍﻳﻦ ﭘﺎﺳﺦ ﺑﺎ ﺍﻳﻦ ﻓﺮﺽ ﺩﺍﺩﻩ ﺷﺪﻩ ﺍﺳﺖ ﻛﻪ ﻳﺎﺯﺩﻩ ﺗﻦ ﺩﺭ ﺟﺎﻳﻲ ﺧﻔﺘﻪ ﺑﺎﺷﻨﺪ ﻭ ﻳﻜﻲ ﺍﺯ ﺁﻧﺎﻥ ﺑﻤﻴﺮﺩ‪ .‬ﺭﻭﺍﻳﺎﺕ ﺑﺰﺭگ‬
‫ﺑﺮﺩﺍﺷﺖ ﺩﻳﮕﺮﻱ ﺍﺯ ﺍﻳﻦ ﭘﺎﺳﺦ ﺩﺍﺩﻩ ﺍﺳﺖ ﻛﻪ ﻫﺮﮔﺎﻩ ﮔﺮﻭﻫﻲ ﺩﺭ ﺟﺎﻳﻲ ﺧﻔﺘﻪ ﺑﺎﺷﻨﺪ ﻭ ﻳﻜﻲ ﺍﺯ ﺁﻧﺎﻥ ﺑﻤﻴﺮﺩ‪ ،‬ﺍﺯ ﻫﺮ‬
‫ﺳﻮﻱ ِﺁﻥ ﻣﺮﺩﻩ ﺗﺎ ﻳﺎﺯﺩﻩ ﺗﻦ ﺁﻟﻮﺩﻩ ﻣﻲ ﺷﻮﻧﺪ‪.‬‬

‫‪ .9‬ﺩﺭﺑﺎﺭﻩ ﻱ ﻧﺎﻡ ﻫﺎﻱ ﺍﻳﻦ ﺳﮕﺎﻥ ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ ‪ ،13‬ﺑﻨﺪ ‪ 16‬ﻭ ﻳﺎﺩﺩﺍﺷﺖ ﻫﺎ‪.‬‬

‫‪ urupi =) .10‬ﺭﺍﺳﻮ( ﺍﺯ ﺁﻓﺮﻳﺪﮔﺎﻥ ﻣﺰﺩﺍﺳﺖ‪ .‬ﺍﻭ ﺁﻓﺮﻳﺪﻩ ﺷﺪﻩ ﺍﺳﺖ ﺗﺎ ﺑﺎ ﻣﺎﺭ ﮔﺮﺯ ﻭ ﺩﻳﮕﺮ ﮔﺰﻧﺪﮔﺎﻧﻲ ﻛﻪ ﺩﺭ ﺳﻮﺭﺍﺥ ﻫﺎ‬
‫ﺯﻳﺴﺖ ﻣﻲ ﻛﻨﻨﺪ‪ ،‬ﺑﺠﻨﮕﺪ‪) .‬ﺑﻦ ﺩﻫﺸﻦ‪ ،‬ﺑﺨﺶ ‪(47‬‬

‫‪ .11‬ﻭﺯﻍ ﻳﺎ ﻗﻮﺭﺑﺎﻏﻪ‪ ،‬ﺁﻓﺮﻳﺪﻩ ﻱ ﺍﻫﺮﻳﻤﻦ ﻭ ﻳﻜﻲ ﺍﺯ ﺯﺷﺖ ﺗﺮﻳﻦ ﺁﻓﺮﻳﺪﮔﺎﻥ ﺑﻪ ﺷﻤﺎﺭ ﻣﻲ ﺁﻳﺪ؛ ﺯﻳﺮﺍ ﺩﺭ ﺩﺭﻳﺎﻱ ﻓﺮﺍﺥ ﻛﺮﺕ ﺑﺮ‬
‫ﮔﺮﺩ ﺩﺭﺧﺖ “ﻫ‪‬ﻮﻡ ﺳﻔﻴﺪ” ﺷﻨﺎ ﻣﻲ ﻛﻨﺪ ﺗﺎ ﺁﻥ ﺭﺍ ﺑﺠﻮﺩ؛ ﺍﻣﺎ ﻣﺎﻫﻲ ﺧﺪﺍﮔﻮﻧﻪ ﻱ “ﻛـَﺮَ” ﻫﺮ ﺟﺎ ﻛﻪ ﻭﺯﻍ ﺑﻠﻐﺰﺩ‪ ،‬ﺁﻥ ﺭﺍ‬
‫ﻧﮕﺎﻫﺒﺎﻧﻲ ﻣﻲ ﻛﻨﺪ‪).‬ﺑﻦ ﺩﻫﺸﻦ‪ ،‬ﺑﺨﺶ ‪(18‬‬

‫‪ .12‬ﺳﻪ ﻳﺎ ﺷﺶ ﻳﺎ ﻧﻪ ﺟﺎﻡ ﺑﺮ ﺣﺴﺐ ﺗﻮﺍﻧﺎﻳﻲ ﻭﻱ‪.‬‬

‫‪ .13‬ﮔﻤﻴﺰ)= ﭘﻴﺸﺎﺏ ﺑﺎ ﺷﺎﺵ ﮔﺎﻭ ﻧﺮ( ﺭﺍ ﭼﻨﻴﻦ ﺯﻧﻲ ﺑﺎﻳﺪ ﺑﻨﻮﺷﺪ ﺗﺎ “ﻧﺴﻮ” ﺩﺭ ﺯﻫﺪﺍﻥ ﻭﻱ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﻭﺩ‪ .‬ﺩﺭ ﮔﺰﺍﺭﺵ‬
‫ﭘﻬﻠﻮﻱ ﻭﻧﺪﻳﺪﺍﺩ ﺁﻣﺪﻩ ﺍﺳﺖ ﻛﻪ ﺧﺎﻛﺴﺘﺮ ﻧﻴﺰ ‪ -‬ﺍﮔﺮ ﺍﺯ ﺁﺗﺶ ﺑﻬﺮﺍﻡ ﺑﺮﮔﺮﻓﺘﻪ ﺷﺪﻩ ﺑﺎﺷﺪ ‪ -‬ﻫﻤﻴﻦ ﻛﺎﺭ ﭘﺎﻙ ﻛﺮﺩﻥ ﺯﻫﺪﺍﻥ‬
‫ﺭﺍ ﻣﻲ ﻛﻨﺪ‪.‬‬

‫‪ .14‬ﺍﻧﮕﻴﺰﻩ ﻱ ﺑﺎﺯﺩﺍﺷﺘﻦ ﭼﻨﻴﻦ ﺯﻧﻲ ﺍﺯ ﻧﻮﺷﻴﺪﻥ ﺁﺏ‪ ،‬ﺷﺪﺕ ﺁﻟﻮﺩﮔﻲ ﺍﻭﺳﺖ ﻛﻪ ﻣﻲ ﺗﻮﺍﻧﺪ ﺁﺏ ﺭﺍ ﺑﻴﺎﻻﻳﺪ‪).‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ‬
‫ﻓﺮﮔﺮﺩ ‪ ،7‬ﺑﻨﺪ ‪(70‬‬

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‫‪ .15‬ﺑﺮﺍﻱ ﺁﺷﻨﺎﻳﻲ ﺑﻴﺸﺘﺮ ﺑﺎ ﺍﻳﻦ ﺁﻳﻴﻦ ﭘﺎﻙ ﻛﺮﺩﻥ )= ﺑ‪‬ﺮﺷﻨﻮﻡ ﻧُﻪ ﺷَﺒﻪ( ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ ‪.9‬‬

‫‪ .16‬ﺭﻭﺵ ﺟﺪﻳﺪ ﺑﻪ ﮔﻮﻧﻪ ﺍﻱ ﺩﻳﮕﺮ ﺍﺳﺖ ‪ :‬ﻫﺮ ﮔﺎﻩ ﺯﻧﻲ ﭘﺲ ﺍﺯ ﺁﺑﺴﺘﻨﻲ ﻳﻚ ﺗﺎ ﺩﻩ ﻣﺎﻫﻪ‪ ،‬ﻧﻮﺯﺍﺩﻱ ﻣﺮﺩﻩ ﺑﻪ ﺟﻬﺎﻥ ﺁﻭﺭﺩﻩ‬
‫ﻧﺨﺴﺘﻴﻦ ﺧﻮﺭﺍﻙ ﻭﻱ “ﻧﻴﺮﻧﮓ”)= ﮔﻤﻴﺰ(‪ ...‬ﺁﺗﺶ ﻭ ﺧﺎﻛﺴﺘﺮ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﺗﺎ ﭼﻬﺎﺭ ﺭﻭﺯ ﺭﻭﺍ ﻧﻤﻲ ﺩﺍﺭﻧﺪ ﻛﻪ ﺁﺏ ﻳﺎ ﻧﻤﻚ ﻳﺎ‬
‫ﻫﺮ ﺧﻮﺭﺍﻙ ﺩﻳﮕﺮﻱ ﻛﻪ ﺑﺎ ﺁﺏ ﻳﺎ ﻧﻤﻚ ﭘﺨﺘﻪ ﺷﺪﻩ ﺑﺎﺷﺪ‪ ،‬ﺑﺨﻮﺭﺩ‪ .‬ﺩﺭ ﭼﻬﺎﺭﻣﻴﻦ ﺭﻭﺯ ﺑﻪ ﻭﻱ ﻧﻴﺮﻧﮓ ﻣﻲ ﺩﻫﻨﺪ ﻭ ﺍﻭ ﻣﻲ‬
‫ﺗﻮﺍﻧﺪ ﺧﻮﺩ ﻭ ﺟﺎﻣﻪ ﻱ ﺧﻮﻳﺶ ﺭﺍ ﺑﺪﺍﻥ ﺑﺸﻮﻳﺪ ﻭ ﭘﺎﻙ ﻛﻨﺪ ﻭ ﺭﻭﺍ ﻧﻤﻲ ﺩﺍﺭﻧﺪ ﻛﻪ ﺧﻮﺩ ﻭ ﺟﺎﻣﻪ ﺍﺵ ﺭﺍ ﺩﺭ ﻧﺨﺴﺘﻴﻦ ﭼﻬﻞ‬
‫ﺭﻭﺯ ﺑﺎ ﺁﺏ ﺑﺸﻮﻳﺪ‪).‬ﺭﻭﺍﻳﺎﺕ ﺑﺰﺭگ‪(568 ،‬‬

‫‪“ .17‬ﺍﺭﻣﺸﺖ” ﻛﺴﻲ ﻛﻪ ﺷﻜﺴﺘﻪ ﻭ ﺍﺯ ﻛﺎﺭ ﺍﻓﺘﺎﺩﻩ ﺑﺎﺷﺪ ﻭ ﺑﺎﻳﺪ ﮔﻔﺖ ﻛﺴﻲ ﻛﻪ ﻧﺎﭘﺎﻙ ﺍﺳﺖ ﺩﺭ ﺩﻭﺭﻩ ﻱ ﻧﺎﭘﺎﻛﻲ )ﻓﺮﮔﺮﺩ ‪،9‬‬
‫ﺑﻨﺪ ‪ (33‬ﻭ ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﻫﻤﻪ ﻱ ﻛﺎﺭﻫﺎ ﺑﺮﺍﻱ ﺍﻭ ﻧﺎﺭﻭﺍﺳﺖ‪“ .‬ﺍﺭﻣﺸﺘﮕﺎﻩ” ﺟﺎﻳﻲ ﺍﺳﺖ ﻛﻪ ﺍﺭﻣﺸﺖ ﺩﺭ ﺍﻳﻦ ﺩﻭﺭﻩ ﺩﺭ ﺁﻥ ﺑﺴﺮ‬
‫ﻣﻲ ﺑﺮﺩ‪).‬ﭘﻴﺸﮕﻔﺘﺎﺭ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺑﺮ ﮔﺰﺍﺭﺵ ﻭﻧﺪﻳﺪﺍﺩ‪ ،‬ﺑﺨﺶ ‪ ،5‬ﺑﻨﺪ ‪(15‬‬

‫‪ .18‬ﻧﺎﭘﺎﻙ ﺗﺎ ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﭘﺎﻙ ﻧﺸﺪﻩ ﺍﺳﺖ‪ ،‬ﺑﺎﻳﺪ ﺩﺳﺖ ﻫﺎﻳﺶ ﺭﺍ ﺩﺭ ﺗﻜﻪ ﻛﺘﺎﻧﻲ ﻛﻬﻨﻪ ﺑﭙﻴﭽﺪ ﺗﺎ ﻣﺒﺎﺩﺍ ﺑﻪ ﭼﻴﺰﻱ ﭘﺎﻙ‬
‫ﺩﺳﺖ ﺑﺰﻧﺪ ﻭ ﺁﻥ ﺭﺍ ﺑﻴﺎﻻﻳﺪ‪ .‬ﺟﺎﻣﻪ ﻫﺎﻳﻲ ﺭﺍ ﻛﻪ ﻣﺮﺩﻩ ﺁﻟﻮﺩﻩ ﺍﺳﺖ‪ ،‬ﺣﺘﻲ ﭘﺲ ﺍﺯ ﺍﻳﻦ ﻛﻪ ﺷﺴﺘﻪ ﺷﺪﻩ ﻭ ﺷﺶ ﻣﺎﻩ ﺩﺭ ﭘﺮﺗﻮ‬
‫ﺧﻮﺭﺷﻴﺪ ﻭ ﻣﺎﻩ ﮔﺬﺍﺷﺘﻪ ﺷﺪﻩ ﺑﺎﺷﺪ‪ ،‬ﺗﻨﻬﺎ ﺯﻥ ﺩﺷﺘﺎﻥ ﻣﻲ ﺗﻮﺍﻧﺪ ﺑﭙﻮﺷﺪ‪.‬‬

‫‪ .19‬ﺍﺯ ﺍﻳﻦ ﺑﻨﺪﻫﺎ ﺑﺮﻣﻲ ﺁﻳﺪ ﻛﻪ ﻣﺮﺩﻩ ﺭﺍ ﺑﺎﻳﺪ ﺑﺮﻫﻨﻪ ﺑﺮ ﻓﺮﺍﺯ ﻛﻮﻩ ﺑﮕﺬﺍﺭﻧﺪ ﺗﺎ ﺭﻭﺷﻨﺎﻳﻲ ﺁﺳﻤﺎﻥ ﺍﻭ ﺭﺍ ﺑﭙﻮﺷﺎﻧﺪ‪).‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ‬
‫ﺑﻪ ﻓﺮﮔﺮﺩ ‪ ،6‬ﺑﻨﺪ ‪ 51‬ﻭ ﻓﺮﮔﺮﺩ ‪ ،8‬ﺑﻨﺪﻫﺎﻱ ‪ 23‬ﺗﺎ ‪(25‬‬

‫ﺭﻭﺵ ﺟﺪﻳﺪ ﭘﺎﺭﺳﻴﺎﻥ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺟﺎﻣﻪ ﻫﺎﻱ ﻛﻬﻨﻪ ﺭﺍ ﺑﺮ ﺗﻦ ﻣﺮﺩﻩ ﻣﻲ ﭘﻮﺷﺎﻧﻨﺪ ‪:‬‬

‫“ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﻣﺮﺩﻱ ﺑﻤﻴﺮﺩ ﻭ ﻓﺮﻣﺎﻥ ﻳﺎﺑﺪ ﻛﻪ ﺍﻳﻦ ﺟﻬﺎﻥ ﺭﺍ ﺗﺮﻙ ﮔﻮﻳﺪ‪ ،‬ﺑﻬﺘﺮﻳﻦ ﭘﻮﺷﺎﻙ ﺑﺮﺍﻱ ﺍﻭ ﻛﻬﻨﻪ ﺗﺮﻳﻦ ﺁﻥ ﻫﺎﺳﺖ‪.‬‬
‫ﺍﻳﻦ ﭘﻮﺷﺎﻙ ﺑﺎﻳﺪ ﻛﻬﻨﻪ ﻭ ﺑﻜﺎﺭ ﺭﻓﺘﻪ‪ ،‬ﺍﻣﺎ ﺑﺨﻮﺑﻲ ﺷﺴﺘﻪ ﺑﺎﺷﺪ‪ .‬ﺑﺎﺯﻣﺎﻧﺪﮔﺎﻥ ﻣﺮﺩﻩ ﻧﺒﺎﻳﺪ ﻫﻴﭻ ﭘﻮﺷﺎﻙ ﻧﻮﻳﻲ ﺑﺮ ﭘﻴﻜﺮ ﻣﺮﺩﻩ‬
‫ﺑﻴﻨﺪﺍﺯﻧﺪ؛ ﺯﻳﺮﺍ ﺩﺭ ﺯﻧﺪ ﻭﻧﺪﻳﺪﺍﺩ ﺁﻣﺪﻩ ﺍﺳﺖ ﻛﻪ ﺍﮔﺮ ﭘﻮﺷﺎﻛﻲ ﺑﻪ ﺍﺭﺯﺵ ﭘﺎﺭﻩ ﭘﺸﻤﻲ ﺍﺯ ﮔﻠﻮﻟﻪ ﻱ ﭘﺸﻢ ﻧﺮﺷﺘﻪ‪ ،‬ﺑﻴﺶ ﺍﺯ ﺁﻧﭽﻪ‬
‫ﻻﺯﻡ ﺍﺳﺖ ﺑﺮ ﻣﺮﺩﻩ ﺑﻴﻔﮕﻨﻨﺪ‪ ،‬ﻫﺮ ﺭﺷﺘﻪ ﺍﻱ ﺍﺯ ﺁﻥ ﺩﺭ ﺟﻬﺎﻥ ﺩﻳﮕﺮ‪ ،‬ﻣﺎﺭ ﺳﻴﺎﻫﻲ ﺧﻮﺍﻫﺪ ﺷﺪ ﻛﻪ ﺑﺮ ﺩﻝ ﺳﺎﺯﻧﺪﻩ ﻱ ﺁﻥ‬
‫ﭘﻮﺷﺎﻙ ﻣﻲ ﭼﺴﺒﺪ ﻭ ﺣﺘﻲ ﻣﺮﺩﻩ ﻧﻴﺰ ﺑﻪ ﺳﺘﻴﺰﻩ ﺑﺎ ﺍﻭ ﺑﺮﺧﻮﺍﻫﺪ ﺧﺎﺳﺖ ﻭ ﺧﻮﺍﻫﺪ ﮔﻔﺖ ‪ :‬ﺁﻥ ﭘﻮﺷﺎﻙ ﻛﻪ ﺗﻮ ﺑﺮﺍﻱ ﻣﻦ‬
‫ﺳﺎﺧﺘﻲ‪ ،‬ﺧﻮﺭﺍﻙ ﻛﺮﻡ ﻫﺎ ﻭ ﺣﺸﺮﻩ ﻫﺎ ﻣﻲ ﺷﻮﺩ‪”.‬‬

‫)ﺻﺪ ﺩﺭ‪(12 ،‬‬

‫‪ .20‬ﺟﺎﻳﻲ ﻛﻪ ﺗﺎﺭﻳﻜﻲ ﺭﺍ ﻣﻲ ﺗﻮﺍﻥ ﺑﺎ ﺩﺳﺖ ﮔﺮﻓﺖ‪) .‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ ﻭﻧﺪﻳﺪﺍﺩ‪ ،‬ﻭ ﺍﻭﮔﻤﺪﺋﭽﺎ ‪ (28‬ﭼﻴﺰﻱ ﺑﻴﺶ ﺍﺯ ﺗﺎﺭﻳﻜﻲ‬
‫ﺩﻳﺪﻧﻲ‪.‬‬

‫‪ .21‬ﺩﺭ ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ ﻭﻧﺪﻳﺪﺍﺩ ﺁﻣﺪﻩ ﺍﺳﺖ ‪ :‬ﺟﺎﻱ ﺁﻧﺎﻥ ﻛﻪ ﺍﺯ ﺗﺎﺭﻳﻜﻲ ﺑﺎﺭﻭﺭ ﺷﺪﻩ ﺍﻧﺪ‪ .‬ﺩﺭﻭﺝ ﻛﻪ ﺍﺯ ﺗﺨﻢ ﮔﻨﺎﻫﻜﺎﺭ ﺑﺎﺭﻭﺭ‬
‫ﻣﻲ ﺷﻮﺩ‪ ،‬ﺍﺯ ﺁﻥ ﺟﺎ ﻣﻲ ﺁﻳﺪ‪).‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ ‪ ،18‬ﺑﻨﺪ ‪(30‬‬

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‫ﻓﺮﮔﺮﺩ ﺷﺸﻢ‬

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‫ﺑﺨﺶ ﻳﻜﻢ‬

‫‪1‬‬

‫ﺯﻣﻴﻨﻲ ﻛﻪ ﺳﮕﺎﻥ ﻳﺎ ﻣﺮﺩﻣﺎﻥ ﺑﺮ ﺁﻥ ﻣ‪‬ﺮﺩﻩ ﺑﺎﺷﻨﺪ‪ ،‬ﺗﺎ ﻛﻲ ﺑﺎﻳﺪ ﻛ‪‬ﺸﺖ ﻧﺎﺷﺪﻩ ﺭﻫﺎ ﺷﻮﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﻱ ﺯﺭﺗﺸﺖ ﺍﺷﻮﻥ !‬

‫ﺯﻣﻴﻨﻲ ﻛﻪ ﺳﮕﺎﻥ ﻳﺎ ﻣﺮﺩﻣﺎﻥ ﺑﺮ ﺁﻥ ﻣ‪‬ﺮﺩﻩ ﺑﺎﺷﻨﺪ‪ ،‬ﺑﺎﻳﺪ ﺗﺎ ﻳﻚ ﺳﺎﻝ ﻛ‪‬ﺸﺖ ﻧﺎﺷﺪﻩ ﺭﻫﺎ ﺷﻮﺩ‪.‬‬

‫‪2‬‬

‫ﺗﺎ ﻳﻚ ﺳﺎﻝ‪ ،‬ﻫﻴﭻ ﻣﺰﺩﺍﭘﺮﺳﺘﻲ ﻧﺒﺎﻳﺪ ﺑﺮ ﺁﻥ ﺑﺨﺶ ﺍﺯ ﺯﻣﻴﻦ ﻛﻪ ﺳﮕﺎﻥ ﻳﺎ ﻣﺮﺩﻣﺎﻥ ﺑﺮ ﺁﻥ ﻣ‪‬ﺮﺩﻩ ﺑﺎﺷﻨﺪ‪ ،‬ﺑﺬﺭ ﺑﻴﻔﺸﺎﻧﺪ ﻳﺎ ﺁﺏ‬
‫ﺭﻭﺍﻥ ﻛﻨﺪ‪ ،‬ﺍﻭ ﻣﻲ ﺗﻮﺍﻧﺪ ﺑﺮ ﺩﻳﮕﺮ ﺑﺨﺶ ﻫﺎﻱ ﺯﻣﻴﻦ ﺑﺬﺭ ﺑﻴﻔﺸﺎﻧﺪ ﻭ ﺁﺏ ﺭﻭﺍﻥ ﻛﻨﺪ‪.‬‬

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‫ﻛﺴﻲ ﻛﻪ ﺗﺎ ﻳﻚ ﺳﺎﻝ ﺑﺮ ﺯﻣﻴﻨﻲ ﻛﻪ ﺳﮕﺎﻥ ﻳﺎ ﻣﺮﺩﻣﺎﻥ ﺑﺮ ﺁﻥ ﻣ‪‬ﺮﺩﻩ ﺑﺎﺷﻨﺪ‪ ،‬ﺑﺬﺭ ﺑﻴﻔﺸﺎﻧﺪ ﻳﺎ ﺁﺏ ﺭﻭﺍﻥ ﻛﻨﺪ‪ ،‬ﮔﻨﺎﻫﺶ ﺑﺮﺍﺑﺮ‬
‫ﮔﻨﺎﻩ ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﻣ‪‬ﺮﺩﺍﺭ ﺩﺭ ﺁﺏ ﻳﺎ ﺩﺭ ﺧﺎﻙ ﻳﺎ ﺩﺭ ﭘﺎﻱ ﮔﻴﺎﻫﺎﻥ ﺑﻴﻨﺪﺍﺯﺩ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺍﮔﺮ ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ ﺗﺎ ﻳﻚ ﺳﺎﻝ ﺑﺮ ﺯﻣﻴﻨﻲ ﻛﻪ ﺳﮕﺎﻥ ﻳﺎ ﻣﺮﺩﻣﺎﻥ ﺑﺮ ﺁﻥ ﻣ‪‬ﺮﺩﻩ ﺑﺎﺷﻨﺪ‪ ،‬ﺑﺬﺭ ﺑﻴﻔﺸﺎﻧﻨﺪ ﻳﺎ ﺁﺏ ﺭﻭﺍﻥ ﻛﻨﻨﺪ‪،‬‬
‫ﭘﺎﺩﺍَﻓﺮﻩ‪ ‬ﮔﻨﺎﻫﺸﺎﻥ ﭼﻴﺴﺖ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺁﻧﺎﻥ “ﭘـِﺸﻮﺗـَﻨﻮ” ﻫﺴﺘﻨﺪ ﻭ ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻫﺸﺎﻥ ﺩﻭﻳﺴﺖ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﺩﻭﻳﺴﺖ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳﺮﻭﺷﻮ ‪ -‬ﭼﺮﻥ‬
‫ﺍﺳﺖ‪(1).‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

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‫ﺍﮔﺮ ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ ﺑﺨﻮﺍﻫﻨﺪ ﺯﻣﻴﻦ ﺭﺍ ﺩﻳﮕﺮ ﺑﺎﺭﻩ ﺁﻣﺎﺩﻩ ﻱ ﻛﺸﺖ ﻛﻨﻨﺪ )‪ ،(2‬ﺁﻥ ﺭﺍ ﺷﺨﻢ ﺯﻧﻨﺪ ﻭ ﺑﺮ ﺁﻥ ﺑﺬﺭ ﺑﻴﻔﺸﺎﻧﻨﺪ ﻭ ﺁﺏ‬
‫ﺭﻭﺍﻥ ﻛﻨﻨﺪ‪ ،‬ﭼﻪ ﺑﺎﻳﺪ ﺑﻜﻨﻨﺪ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺁﻧﺎﻥ ﺑﺎﻳﺪ ﺩﺭ ﭘﻲ ﺍﺳﺘﺨﻮﺍﻥ‪ ،‬ﻣﻮﻱ‪ ،‬ﮔﻮﺷﺖ‪ ،‬ﺳﺮﮔﻴﻦ ﻳﺎ ﺧﻮﻧﻲ ﻛﻪ ﺷﺎﻳﺪ ﺩﺭ ﺁﻥ ﺟﺎ ﺑﺎﺯﻣﺎﻧﺪﻩ ﺑﺎﺷﺪ‪ ،‬ﺑﺮ ﺁﻥ ﺯﻣﻴﻦ ﺑﻪ ﺟﺴﺖ ﻭ‬
‫ﺟﻮ ﭘﺮﺩﺍﺯﻧﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺍﮔﺮ ﺁﻧﺎﻥ ﺩﺭ ﭘﻲ ﺍﺳﺘﺨﻮﺍﻥ‪ ،‬ﻣﻮﻱ‪ ،‬ﮔﻮﺷﺖ‪ ،‬ﺳﺮﮔﻴﻦ ﻳﺎ ﺧﻮﻧﻲ ﻛﻪ ﺷﺎﻳﺪ ﺩﺭ ﺁﻥ ﺟﺎ ﺑﺎﺯﻣﺎﻧﺪﻩ ﺑﺎﺷﺪ‪ ،‬ﺑﺮ ﺁﻥ ﺯﻣﻴﻦ ﺑﻪ ﺟﺴﺖ ﻭ‬
‫ﺟﻮ ﻧﭙﺮﺩﺍﺯﻧﺪ‪ ،‬ﭘﺎﺩﺍَﻓﺮﻩ‪ ‬ﮔﻨﺎﻫﺸﺎﻥ ﭼﻴﺴﺖ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺁﻧﺎﻥ “ﭘـِﺸﻮﺗـَﻨﻮ” ﻫﺴﺘﻨﺪ ﻭ ﭘﺎﺩﺍَﻓﺮﻩ‪ ‬ﮔﻨﺎﻫﺸﺎﻥ ﺩﻭﻳﺴﺖ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﺩﻭﻳﺴﺖ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳﺮﻭﺷﻮ ‪ -‬ﭼﺮﻥ‬
‫ﺍﺳﺖ‪.‬‬

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‫ﺑﺨﺶ ﺩﻭﻡ‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺍﮔﺮ ﻛﺴﻲ ﺍﺳﺘﺨﻮﺍﻧﻲ ﺍﺯ ﺳﮕﺎﻥ ﻳﺎ ﻣﺮﺩﻣﺎﻥ ﻣ‪‬ﺮﺩﻩ ‪ -‬ﻫﻤﭽﻨﺪ ﺑﻨﺪ ﺳﺮ ﺍﻧﮕﺸﺖ ﻛﻮﭼﻚ ‪ -‬ﺭﺍ ﺑﺮ ﺯﻣﻴﻦ ﺑﻴﻨﺪﺍﺯﺩ ﻭ ﭼﺮﺑﻲ ﻳﺎ‬
‫ﻣﻐﺰ ﺁﻥ ﺍﺳﺘﺨﻮﺍﻥ ﺩﺭ ﺯﻣﻴﻦ ﻓﺮﻭﻧﺸﻴﻨﺪ‪ ،‬ﭘﺎﺩﺍَﻓﺮﻩ‪ ‬ﮔﻨﺎﻫﺶ ﭼﻴﺴﺖ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺳﻲ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﺳﻲ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳﺮﻭﺷﻮ ‪ -‬ﭼﺮﻥ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺍﮔﺮ ﻛﺴﻲ ﺍﺳﺘﺨﻮﺍﻧﻲ ﺍﺯ ﺳﮕﺎﻥ ﻳﺎ ﻣﺮﺩﻣﺎﻥ ﻣ‪‬ﺮﺩﻩ ‪ -‬ﻫﻤﭽﻨﺪ ﺑﻨﺪ ﺳﺮ ﺍﻧﮕﺸﺖ ﺍﺷﺎﺭﻩ ‪ -‬ﺭﺍ ﺑﺮ ﺯﻣﻴﻦ ﺑﻴﻨﺪﺍﺯﺩ ﻭ ﭼﺮﺑﻲ ﻳﺎ ﻣﻐﺰ‬
‫ﺁﻥ ﺍﺳﺘﺨﻮﺍﻥ ﺩﺭ ﺯﻣﻴﻦ ﻓﺮﻭ ﻧﺸﻴﻨﺪ‪ ،‬ﭘﺎﺩﺍَﻓﺮﻩ‪ ‬ﮔﻨﺎﻫﺶ ﭼﻴﺴﺖ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﭘﻨﺠﺎﻩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﭘﻨﺠﺎﻩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳﺮﻭﺷﻮ ‪ -‬ﭼﺮﻥ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺍﮔﺮ ﻛﺴﻲ ﺍﺳﺘﺨﻮﺍﻧﻲ ﺍﺯ ﺳﮕﺎﻥ ﻳﺎ ﻣﺮﺩﻣﺎﻥ ﻣ‪‬ﺮﺩﻩ ‪ -‬ﻫﻤﭽﻨﺪ ﺑﻨﺪ ﺳﺮ ﺍﻧﮕﺸﺖ ﻣﻴﺎﻧﻲ ‪ -‬ﺭﺍ ﺑﺮ ﺯﻣﻴﻦ ﺑﻴﻨﺪﺍﺯﺩ ﻭ ﭼﺮﺑﻲ ﻳﺎ ﻣﻐﺰ‬
‫ﺁﻥ ﺍﺳﺘﺨﻮﺍﻥ ﺩﺭ ﺯﻣﻴﻦ ﻓﺮﻭ ﻧﺸﻴﻨﺪ‪ ،‬ﭘﺎﺩﺍَﻓﺮﻩ‪ ‬ﮔﻨﺎﻫﺶ ﭼﻴﺴﺖ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﻫﻔﺘﺎﺩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﻫﻔﺘﺎﺩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳﺮﻭﺷﻮ ‪ -‬ﭼﺮﻥ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺍﮔﺮ ﻛﺴﻲ ﺍﺳﺘﺨﻮﺍﻧﻲ ﺍﺯ ﺳﮕﺎﻥ ﻳﺎ ﻣﺮﺩﻣﺎﻥ ﻣ‪‬ﺮﺩﻩ ‪ -‬ﻫﻤﭽﻨﺪ ﺍﻧﮕﺸﺘﻲ ﻳﺎ ﺩﻧﺪﻩ ﺍﻱ ‪ -‬ﺭﺍ ﺑﺮ ﺯﻣﻴﻦ ﺑﻴﻨﺪﺍﺯﺩ ﻭ ﭼﺮﺑﻲ ﻳﺎ ﻣﻐﺰ‬
‫ﺁﻥ ﺍﺳﺘﺨﻮﺍﻥ ﺩﺭ ﺯﻣﻴﻦ ﻓﺮﻭ ﻧﺸﻴﻨﺪ‪ ،‬ﭘﺎﺩﺍَﻓﺮﻩ‪ ‬ﮔﻨﺎﻫﺶ ﭼﻴﺴﺖ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﻧﻮﺩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﻧﻮﺩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳﺮﻭﺷﻮ ‪ -‬ﭼﺮﻥ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺍﮔﺮ ﻛﺴﻲ ﺍﺳﺘﺨﻮﺍﻧﻲ ﺍﺯ ﺳﮕﺎﻥ ﻳﺎ ﻣﺮﺩﻣﺎﻥ ﻣ‪‬ﺮﺩﻩ ‪ -‬ﻫﻤﭽﻨﺪ ﺩﻭ ﺍﻧﮕﺸﺖ ﻳﺎ ﺩﻭ ﺩﻧﺪﻩ ‪ -‬ﺭﺍ ﺑﺮ ﺯﻣﻴﻦ ﺑﻴﻨﺪﺍﺯﺩ ﻭ ﭼﺮﺑﻲ ﻳﺎ ﻣﻐﺰ‬
‫ﺁﻥ ﺍﺳﺘﺨﻮﺍﻥ ﺩﺭ ﺯﻣﻴﻦ ﻓﺮﻭ ﻧﺸﻴﻨﺪ‪ ،‬ﭘﺎﺩﺍَﻓﺮﻩ‪ ‬ﮔﻨﺎﻫﺶ ﭼﻴﺴﺖ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﻛﺮﺩﺍﺭ ﺍﻭ ﻛﺮﺩﺍﺭ “ﭘـِﺸﻮﺗـَﻨﻮ” ﻫﺴﺘﻨﺪ ﻭ ﭘﺎﺩﺍَﻓﺮﻩ‪ ‬ﮔﻨﺎﻫﺶ ﺩﻭﻳﺴﺖ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﺩﻭﻳﺴﺖ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳﺮﻭﺷﻮ‬
‫‪ -‬ﭼﺮﻥ ﺍﺳﺖ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺍﮔﺮ ﻛﺴﻲ ﺍﺳﺘﺨﻮﺍﻧﻲ ﺍﺯ ﺳﮕﺎﻥ ﻳﺎ ﻣﺮﺩﻣﺎﻥ ﻣ‪‬ﺮﺩﻩ ‪ -‬ﻫﻤﭽﻨﺪ ﺍﺳﺘﺨﻮﺍﻥ ﺑﺎﺯﻭ ﻳﺎ ﺍﺳﺘﺨﻮﺍﻥ ﺭﺍﻥ ‪ -‬ﺭﺍ ﺑﺮ ﺯﻣﻴﻦ ﺑﻴﻨﺪﺍﺯﺩ ﻭ‬
‫ﭼﺮﺑﻲ ﻳﺎ ﻣﻐﺰ ﺁﻥ ﺍﺳﺘﺨﻮﺍﻥ ﺩﺭ ﺯﻣﻴﻦ ﻓﺮﻭ ﻧﺸﻴﻨﺪ‪ ،‬ﭘﺎﺩﺍَﻓﺮﻩ‪ ‬ﮔﻨﺎﻫﺶ ﭼﻴﺴﺖ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﭼﻬﺎﺭﺻﺪ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﭼﻬﺎﺭﺻﺪ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳﺮﻭﺷﻮ ‪ -‬ﭼﺮﻥ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺍﮔﺮ ﻛﺴﻲ ﺍﺳﺘﺨﻮﺍﻥ ﺍﺯ ﺳﮕﺎﻥ ﻳﺎ ﻣﺮﺩﻣﺎﻥ ﻣ‪‬ﺮﺩﻩ ‪ -‬ﻫﻤﭽﻨﺪ ﻛﺎﺳﻪ ﻱ ﺳﺮ ‪ -‬ﺭﺍ ﺑﺮ ﺯﻣﻴﻦ ﺑﻴﻨﺪﺍﺯﺩ ﻭ ﭼﺮﺑﻲ ﻳﺎ ﻣﻐﺰ ﺁﻥ‬
‫ﺍﺳﺘﺨﻮﺍﻥ ﺩﺭ ﺯﻣﻴﻦ ﻓﺮﻭ ﻧﺸﻴﻨﺪ‪ ،‬ﭘﺎﺩﺍَﻓﺮﻩ‪ ‬ﮔﻨﺎﻫﺶ ﭼﻴﺴﺖ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺷﺸﺼﺪ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﺷﺸﺼﺪ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳﺮﻭﺷﻮ ‪ -‬ﭼﺮﻥ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺍﮔﺮ ﻛﺴﻲ ﺗﻤﺎﻡ ﭘﻴﻜﺮ ﺳﮓ ﻳﺎ ﺁﺩﻣﻲ ﻣ‪‬ﺮﺩﻩ ﺭﺍ ﺑﺮ ﺯﻣﻴﻦ ﺑﻴﻨﺪﺍﺯﺩ ﻭ ﭼﺮﺑﻲ ﻳﺎ ﻣﻐﺰ ﺁﻥ ﺍﺳﺘﺨﻮﺍﻥ ﺩﺭ ﺯﻣﻴﻦ ﻓﺮﻭ ﻧﺸﻴﻨﺪ‪،‬‬
‫ﭘﺎﺩﺍَﻓﺮﻩ‪ ‬ﮔﻨﺎﻫﺶ ﭼﻴﺴﺖ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﻫﺰﺍﺭ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﻫﺰﺍﺭ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳﺮﻭﺷﻮ ‪ -‬ﭼﺮﻥ‪.‬‬

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‫ﺑﺨﺶ ﺳﻮﻡ‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﺮﮔﺎﻩ ﻣﺰﺩﺍﭘﺮﺳﺘﻲ ﭘﻮﻳﻨﺪﻩ ﻳﺎ ﺩﻭﻧﺪﻩ ﻳﺎ ﺳﻮﺍﺭﻩ ﻳﺎ ﺍﺭﺍﺑﻪ ﺭﺍﻧﺎﻥ ﺑﻪ ﻣ‪‬ﺮﺩﺍﺭﻱ ﺩﺭ ﺁﺏ ﺭﻭﺍﻥ ﺑﺮﺧﻮﺭ‪‬ﺩ‪ ،‬ﭼﻪ ﺑﺎﻳﺪ ﺑﻜﻨﺪ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﻱ ﺯﺭﺗﺸﺖ !‬

‫ﺑﺮ ﺍﻭﺳﺖ ﻛﻪ ﻛﻔﺶ ﻭ ﺟﺎﻣﻪ ﺍﺯ ﺗﻦ ﺑﺮﮔﻴﺮﺩ ﻭ ﺑﻪ ﺩﺭﻭﻥ ﺁﺏ ﺭﻭﺩ ﻭ ﻣ‪‬ﺮﺩﺍﺭ ﺭﺍ ﺍﺯ ﺁﺏ ﺑﺮﺁﻭ‪‬ﺭ‪‬ﺩ‪.‬‬

‫ﺑﺮ ﺍﻭﺳﺖ ﻛﻪ ﺩﺭ ﺁﺑﻲ ﺗﺎ ﻗﻮﺯﻙ ﭘﺎ‪ ،‬ﺗﺎ ﺯﺍﻧﻮ‪ ،‬ﺗﺎ ﻛﻤﺮ ﻳﺎ ﺗﺎ ﺑﺎﻻﻱ ﺁﺩﻣﻲ ﻓﺮﻭ ﺭ‪‬ﻭ‪‬ﺩ ﺗﺎ ﺑﺪﺍﻥ ﻣﺮﺩﺍﺭ ﺑﺮﺳﺪ‪(3).‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺍﮔﺮ ﺁﻥ ﻣﺮﺩﺍﺭ ﺩﺭ ﻛﺎﺭ ﭘﻮﺳﻴﺪﻥ ﻭ ﺍﺯ ﻫﻢ ﭘﺎﺷﻴﺪﻥ ﺑﺎﺷﺪ‪ ،‬ﺁﻥ ﻣﺰﺩﺍﭘﺮﺳﺖ ﭼﻪ ﺑﺎﻳﺪ ﺑﻜﻨﺪ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺑﺮ ﺍﻭﺳﺖ ﻛﻪ ﻫﺮ ﭼﻪ ﺑﻴﺸﺘﺮ ﺑﺘﻮﺍﻧﺪ ﺗﻜﻪ ﻫﺎﻱ ﻣﺮﺩﺍﺭ ﺭﺍ ﺑﺎ ﺩﻭ ﺩﺳﺖ ﺧﻮﻳﺶ ﺑﮕﻴﺮﺩ‪ ،‬ﺍﺯ ﺁﺏ ﺑﻴﺮﻭﻥ ﺁﻭﺭﺩ ﻭ ﺑﺮ ﺯﻣﻴﻦ ﺧﺸﻚ‬
‫ﺑﮕﺬﺍﺭﺩ‪.‬‬

‫ﺍﺯ ﺁﻥ ﭘﺲ ﺍﺳﺘﺨﻮﺍﻥ‪ ،‬ﻣﻮﻱ‪ ،‬ﭼﺮﺑﻲ‪ ،‬ﮔﻮﺷﺖ‪ ،‬ﺳﺮﮔﻴﻦ ﻳﺎ ﺧﻮﻧﻲ ﻛﻪ ﺷﺎﻳﺪ ﺍﺯ ﺁﻥ ﻣﺮﺩﺍﺭ ﺩﺭ ﺁﺏ ﺑﺎﺯﻣﺎﻧﺪﻩ ﺑﺎﺷﺪ‪ ،‬ﻫﻴﭻ ﮔﻨﺎﻫﻲ‬
‫ﺑﺮ ﮔﺮﺩﻥ ﻭﻱ ﻧﮕﺬﺍﺭﺩ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺗﺎ ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﺍﺯ ﺁﺏ ﺍﺳﺘﺨﺮﻱ ﺭﺍ ﺑﻪ ﮔﻨﺪ ﻭ ﭘﻠﻴﺪﻱ ﻭ ﻧﺎﭘﺎﻛﻲ ﻣﻲ ﺁﻻﻳﺪ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺷﺶ ﮔﺎﻡ ﺩﺭ ﻫﺮ ﻳﻚ ﺍﺯ ﭼﻬﺎﺭﺳﻮﻱ‪.‬‬

‫ﺗﺎ ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﻣﺮﺩﺍﺭ ﺭﺍ ﺍﺯ ﺁﺏ ﺑﺮ ﻧﮕﻴﺮﻧﺪ‪ ،‬ﺁﻥ ﺁﺏ ﭘﺎﻙ ﻭ ﺁﺷﺎﻣﻴﺪﻧﻲ ﻧﻴﺴﺖ‪.‬‬

‫ﭘﺲ ﺑﺎﻳﺪ ﻣﺮﺩﺍﺭ ﺭﺍ ﺍﺯ ﺍﺳﺘﺨﺮ ﺑﻴﺮﻭﻥ ﻛﺸﻨﺪ ﻭ ﺑﺮ ﺯﻣﻴﻦ ﺧﺸﻚ ﻓﺮﻭ ﮔﺬﺍﺭﻧﺪ‪. ..‬‬

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‫‪ ...‬ﻭ ﺍﺯ ﺁﺏ ﺍﺳﺘﺨﺮ‪ ،‬ﻧﻴﻤﻲ ﻳﺎ ﻳﻚ ﺳﻮﻡ ﻳﺎ ﻳﻚ ﭼﻬﺎﺭﻡ ﻳﺎ ﻳﻚ ﭘﻨﺠﻢ ﺭﺍ ‪ -‬ﺑﻪ ﻓﺮﺍﺧﻮﺭ ﺗﻮﺍﻧﺎﻳﻲ ‪ -‬ﺑﻴﺮﻭﻥ ﻛﺸﻨﺪ‪ .‬ﭘﺲ ﺍﺯ ﺁﻥ‬
‫ﻛﻪ ﻣﺮﺩﺍﺭ ﺍﺯ ﺁﺏ ﮔﺮﻓﺘﻪ ﺷﺪ ﻭ ﺁﺏ ﺭﺍ ﺑﻴﺮﻭﻥ ﻛﺸﻴﺪﻧﺪ‪ ،‬ﺑﺎﺯﻣﺎﻧﺪﻩ ﻱ ﺁﺏ ﭘﺎﻙ ﺍﺳﺖ ﻭ ﺳﺘﻮﺭﺍﻥ ﻭ ﻣﺮﺩﻣﺎﻥ ﻣﻲ ﺗﻮﺍﻧﻨﺪ ﻣﺎﻧﻨﺪ‬
‫ﭘﻴﺶ ﺗﺮ ﺍﺯ ﺁﻥ ﺁﺏ ﺑﻴﺎﺷﺎﻣﻨﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺗﺎ ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﺍﺯ ﺁﺏ ﭼﺎﻫﻲ ﺭﺍ ﺑﻪ ﮔﻨﺪ ﻭ ﭘﻠﻴﺪﻱ ﻭ ﻧﺎﭘﺎﻛﻲ ﻣﻲ ﺁﻻﻳﺪ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺗﺎ ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﻣﺮﺩﺍﺭ ﺭﺍ ﺍﺯ ﺁﺏ ﭼﺎﻩ ﺑﺮ ﻧﻴﺎﻭﺭﻧﺪ‪ ،‬ﺁﺏ ﺁﻥ ﭘﺎﻙ ﻭ ﺁﺷﺎﻣﻴﺪﻧﻲ ﻧﻴﺴﺖ‪.‬‬

‫ﭘﺲ ﺑﺎﻳﺪ ﻣﺮﺩﺍﺭ ﺭﺍ ﺍﺯ ﭼﺎﻩ ﺑﺮﺁﻭﺭﻧﺪ ﻭ ﺑﺮ ﺯﻣﻴﻦ ﺧﺸﻚ ﻓﺮﻭ ﮔﺬﺍﺭﻧﺪ‪. ..‬‬

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‫‪ ...‬ﻭ ﺍﺯ ﺁﺏ ﭼﺎﻩ‪ ،‬ﻧﻴﻤﻲ ﻳﺎ ﻳﻚ ﺳﻮﻡ ﻳﺎ ﻳﻚ ﭼﻬﺎﺭﻡ ﻳﺎ ﻳﻚ ﭘﻨﺠﻢ ﺭﺍ ‪ -‬ﺑﻪ ﻓﺮﺍﺧﻮﺭ ﺗﻮﺍﻧﺎﻳﻲ ‪ -‬ﺑﻴﺮﻭﻥ ﻛﺸﻨﺪ‪ .‬ﭘﺲ ﺍﺯ ﺁﻥ ﻛﻪ‬
‫ﻣﺮﺩﺍﺭ ﺍﺯ ﺁﺏ ﮔﺮﻓﺘﻪ ﺷﺪ ﻭ ﺁﺏ ﺭﺍ ﺑﻴﺮﻭﻥ ﻛﺸﻴﺪﻧﺪ‪ ،‬ﺑﺎﺯﻣﺎﻧﺪﻩ ﻱ ﺁﺏ ﭘﺎﻙ ﺍﺳﺖ ﻭ ﺳﺘﻮﺭﺍﻥ ﻭ ﻣﺮﺩﻣﺎﻥ ﻣﻲ ﺗﻮﺍﻧﻨﺪ ﻣﺎﻧﻨﺪ‬
‫ﭘﻴﺶ ﺗﺮ‪ ،‬ﺍﺯ ﺁﻥ ﺁﺏ ﺑﻴﺎﺷﺎﻣﻨﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

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‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺗﺎ ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﺍﺯ ﻳﻚ ﻻﻳﻪ ﺑﺮﻑ ﻳﺎ ﺗﮕﺮگ ﺭﺍ ﺑﻪ ﮔﻨﺪ ﻭ ﭘﻠﻴﺪﻱ ﻭ ﻧﺎﭘﺎﻛﻲ ﻣﻲ ﺁﻻﻳﺪ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺳﻪ ﮔﺎﻡ ﺍﺯ ﻫﺮ ﻳﻚ ﺍﺯ ﭼﻬﺎﺭ ﺳﻮﻱ‪.‬‬

‫ﺗﺎ ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﻣﺮﺩﺍﺭ ﺭﺍ ﺍﺯ ﺑﺮﻑ ﻳﺎ ﺗﮕﺮگ ﺑﺮﻧﮕﻴﺮﻧﺪ‪ ،‬ﺁﺏ ﺁﻥ ﭘﺎﻙ ﻭ ﺁﺷﺎﻣﻴﺪﻧﻲ ﻧﻴﺴﺖ‪.‬‬

‫ﭘﺲ ﺑﺎﻳﺪ ﻣﺮﺩﺍﺭ ﺭﺍ ﺍﺯ ﺑﺮﻑ ﻳﺎ ﺗﮕﺮگ ﺑﺮﮔﻴﺮﻧﺪ ﻭ ﺑﺮ ﺯﻣﻴﻦ ﺧﺸﻚ ﻓﺮﻭ ﮔﺬﺍﺭﻧﺪ‪. ..‬‬

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‫‪ ...‬ﭘﺲ ﺍﺯ ﺁﻥ ﻛﻪ ﻣﺮﺩﺍﺭ ﺑﺮ ﮔﺮﻓﺘﻪ ﺷﺪ‪ ،‬ﺁﺏ ﺁﻥ ﺑﺮﻑ ﻳﺎ ﺗﮕﺮگ ﭘﺎﻙ ﺍﺳﺖ ﻭ ﺳﺘﻮﺭﺍﻥ ﻣﺮﺩﻣﺎﻥ ﻣﻲ ﺗﻮﺍﻧﻨﺪ ﻣﺎﻧﻨﺪ ﭘﻴﺶ ﺗﺮ‪،‬‬
‫ﺍﺯ ﺁﻥ ﺁﺏ ﺑﻴﺎﺷﺎﻣﻨﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺗﺎ ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﺍﺯ ﺁﺑﻲ ﺭﻭﺍﻥ ﺭﺍ ﺑﻪ ﮔﻨﺪ ﻭ ﭘﻠﻴﺪﻱ ﻭ ﻧﺎﭘﺎﻛﻲ ﻣﻲ ﺁﻻﻳﺪ ؟‬

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‫ﺳﻪ ﮔﺎﻡ ﺍﺯ ﭘﺎﻳﻴﻦ ﺩﺳﺖ ﺁﺏ‪ ،‬ﻧﻪ ﮔﺎﻡ ﺍﺯ ﺑﺎﻻ ﺩﺳﺖ ﺁﺏ ﻭ ﺷﺶ ﮔﺎﻡ ﺍﺯ ﭘﻬﻨﺎﻱ ﺁﺏ‪.‬‬

‫ﺗﺎ ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﻣﺮﺩﺍﺭ ﺭﺍ ﺍﺯ ﺁﺏ ﺑﺮﻧﮕﻴﺮﻧﺪ‪ ،‬ﺁﻥ ﺁﺏ ﭘﺎﻙ ﻭ ﺁﺷﺎﻣﻴﺪﻧﻲ ﻧﻴﺴﺖ‪.‬‬

‫ﭘﺲ ﺑﺎﻳﺪ ﻣﺮﺩﺍﺭ ﺭﺍ ﺍﺯ ﺁﺏ ﺑﻴﺮﻭﻥ ﻛﺸﻨﺪ ﻭ ﺑﺮ ﺯﻣﻴﻦ ﺧﺸﻚ ﻓﺮﻭ ﮔﺬﺍﺭﻧﺪ‪. ..‬‬

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‫‪ ...‬ﭘﺲ ﺍﺯ ﺁﻥ ﻛﻪ ﻣﺮﺩﺍﺭ ﺑﺮﮔﺮﻓﺘﻪ ﺷﺪ ﻭ ﺁﺏ ﺳﻪ ﺑﺎﺭ ﮔﺬﺷﺖ )‪ ،)4‬ﺁﻥ ﺁﺏ ﭘﺎﻙ ﺍﺳﺖ ﻭ ﺳﺘﻮﺭﺍﻥ ﻭ ﻣﺮﺩﻣﺎﻥ ﻣﻲ ﺗﻮﺍﻧﻨﺪ‬
‫ﻣﺎﻧﻨﺪ ﭘﻴﺶ ﺗﺮ‪ ،‬ﺍﺯ ﺁﻥ ﺁﺏ ﺑﻴﺎﺷﺎﻣﻨﺪ‪.‬‬

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‫ﺑﺨﺶ ﭼﻬﺎﺭﻡ‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺁﻳﺎ “ﻫ‪‬ﻮﻡ” ﺭﺍ ﻫﺮﮔﺎﻩ ﺑﺎ ﻣﺮﺩﺍﺭ ﺳﮕﺎﻥ ﻳﺎ ﻣﺮﺩﻣﺎﻥ ﺑﺮﺧﻮﺭﺩ ﻳﺎﺑﺪ‪ ،‬ﻣﻲ ﺗﻮﺍﻥ ﺩﻳﮕﺮﺑﺎﺭﻩ ﭘﺎﻙ ﻛﺮﺩ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﻱ ﺯﺭﺗﺸﺖ ﺍﺷﻮﻥ !‬

‫ﻫﻴﭻ ﻣﺮﺩﺍﺭﻱ ﻧﻤﻲ ﺗﻮﺍﻧﺪ ﻧﻮﺷﺎﺑﻪ ﻱ ﻫﻮﻡ ﺭﺍ ﻛﻪ ﺑﺮﺍﻱ ﺁﻳﻴﻦ ﭘﻴﺸﻜﺶ ﺁﻣﺎﺩﻩ ﺷﺪﻩ ﺑﺎﺷﺪ‪ ،‬ﺑﻪ ﺗﺒﺎﻫﻲ ﻳﺎ ﻣﺮگ ﺑﻴﺎﻻﻳﺪ‪[5].‬‬

‫ﺍﮔﺮ ﻫﻮﻡ ﺑﺮﺍﻱ ﺁﻳﻴﻦ ﭘﻴﺸﻜﺶ ﻓﺸﺮﺩﻩ ﻧﺸﺪﻩ ﺑﺎﺷﺪ‪ ،‬ﺷﺎﺧﻪ ﻱ ﺁﻥ ﺩﺭ ﺑﺮﺧﻮﺭﺩ ﺑﺎ ﻣﺮﺩﺍﺭ ﺑﻪ ﺩﺍﺭﺍﺯﺍﻱ ﭼﻬﺎﺭ ﺍﻧﮕﺸﺖ ﺁﻟﻮﺩﻩ‬
‫ﻣﻲ ﺷﻮﺩ‪ .‬ﭘﺲ ﺳﺰﺍﻭﺍﺭ ﺍﺳﺖ ﻛﻪ ﺁﻥ ﺍﻧﺪﺍﺯﻩ ﺍﺯ ﺩﺍﺭﺍﺯﺍﻱ ﺷﺎﺧﻪ ﺭﺍ ﺩﺭ ﻣﻴﺎﻥ ﺧﺎﻧﻪ ﺑﻪ ﺧﺎﻙ ﺑﺴﭙﺎﺭﻧﺪ ﻭ ﺗﺎ ﻳﻚ ﺳﺎﻝ ﺑﺮ ﺟﺎﻱ‬
‫ﺑﮕﺬﺍﺭﻧﺪ ﻭ ﺍﺯ ﺁﻥ ﭘﺲ‪ ،‬ﻫﺮ ﺍﺷﻮﻧﻲ ﻣﻲ ﺗﻮﺍﻧﺪ ﻧﻮﺷﺎﺑﻪ ﻱ ﺑﺮﮔﺮﻓﺘﻪ ﺍﺯ ﺁﻥ ﺭﺍ ﺑﻴﺎﺷﺎﻣﺪ‪.‬‬

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‫ﺑﺨﺶ ﭘﻨﺠﻢ‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﭘﻴﻜﺮ ﻣﺮﺩﮔﺎﻥ ﺭﺍ ﺑﻪ ﻛﺠﺎ ﺑﺎﻳﺪ ﺑﺮﺩ ﻭ ﺩﺭ ﻛﺠﺎ ﺑﺎﻳﺪ ﮔﺬﺍﺷﺖ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﻱ ﺯﺭﺗﺸﺖ ﺍﺷﻮﻥ !‬

‫ﺑﺮﻓﺮﺍﺯ ﻛﻮﻩ‪ ،‬ﺩﺭ ﺟﺎﻳﻲ ﻛﻪ ﻫﻤﻴﺸﻪ ﺳﮕﺎﻥ ﻭ ﭘﺮﻧﺪﮔﺎﻥ ﻣﺮﺩﺍﺭ ﺧﻮﺍﺭ ﺑﻪ ﺳﺮ ﻣﻲ ﺑﺮﻧﺪ‪.‬‬

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‫ﻣﺰﺩﺍ ﭘﺮﺳﺘﺎﻥ ﺑﺎﻳﺪ ﭘﺎﻫﺎ ﻭ ﻣﻮﻫﺎﻱ ﻣ‪‬ﺮﺩﻩ ﺭﺍ ﺑﺎ ﻣﻔﺮﻍ ﻭ ﺳﻨﮓ ﻭ ﺳﺮﺏ ﺩﺭ ﺯﻣﻴﻦ ﺍﺳﺘﻮﺍﺭ ﻛﻨﻨﺪ؛ ﻣﺒﺎﺩﺍ ﻛﻪ ﺳﮕﺎﻥ ﻭ ﭘﺮﻧﺪﮔﺎﻥ‬
‫ﻣﺮﺩﺍﺭ ﺧﻮﺍﺭ‪ ،‬ﺍﺳﺘﺨﻮﺍﻥ ﻫﺎ ﺭﺍ ﺑﺮﮔﻴﺮﻧﺪ ﻭ ﺩﺭ ﺁﺏ ﻳﺎ ﺩﺭ ﭘﺎﻱ ﺩﺭﺧﺘﺎﻥ ﺑﻴﻨﺪﺍﺯﻧﺪ‪.‬‬

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‫ﻫﺮﮔﺎﻩ ﺁﻧﺎﻥ ﭘﻴﻜﺮ ﻣ‪‬ﺮﺩﻩ ﺭﺍ ﺩﺭ ﺯﻣﻴﻦ ﺍﺳﺘﻮﺍﺭ ﻧﻜﻨﻨﺪ ﻭ ﺳﮕﺎﻥ ﻭ ﭘﺮﻧﺪﮔﺎﻥ ﻣﺮﺩﺍﺭ ﺧﻮﺍﺭ‪ ،‬ﺍﺳﺘﺨﻮﺍﻥ ﻫﺎ ﺭﺍ ﺑﺮﮔﻴﺮﻧﺪ ﻭ ﺩﺭ ﺁﺏ ﻳﺎ‬
‫ﺩﺭ ﭘﺎﻱ ﺩﺭﺧﺘﺎﻥ ﺑﻴﻨﺪﺍﺯﻧﺪ‪ ،‬ﭘﺎﺩﺍَﻓﺮﻩ‪ ‬ﮔﻨﺎﻫﺸﺎﻥ ﭼﻴﺴﺖ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﻛﺮﺩﺍﺭ ﺁﻧﺎﻥ ﻛﺮﺩﺍﺭ “ﭘـِﺸﻮﺗـَﻨﻮ” ﺍﺳﺖ ﻭ ﭘﺎﺩﺍَﻓﺮﻩ‪ ‬ﮔﻨﺎﻫﺸﺎﻥ ﺩﻭﻳﺴﺖ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﺩﻭﻳﺴﺖ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ‬
‫ﺳﺮﻭﺷﻮ ‪ -‬ﭼﺮﻥ ﺍﺳﺖ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺍﺳﺘﺨﻮﺍﻥ ﻫﺎﻱ ﻣﺮﺩﮔﺎﻥ ﺭﺍ ﺑﻪ ﻛﺠﺎ ﺑﺎﻳﺪ ﺑﺮﺩ ﻭ ﺩﺭ ﻛﺠﺎ ﺑﺎﻳﺪ ﮔﺬﺍﺷﺖ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ ﺑﺎﻳﺪ ﺍﺳﺘﻮﺩﺍﻧﻲ ﺑﺴﺎﺯﻧﺪ ﺩﺭ ﺟﺎﻳﻲ ﻛﻪ ﺁﺏ ﺑﺎﺭﺍﻥ ﻧﺎﻳﺴﺘﺪ )‪(6‬؛ ﺩﺭ ﺟﺎﻳﻲ ﺩﻭﺭ ﺍﺯ ﮔﺬﺍﺭ ﺳﮓ ﻭ ﺭﻭﺑﺎﻩ ﻭ ﮔﺮگ‪.‬‬

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‫ﺁﻧﺎﻥ ﺑﺎﻳﺪ ﺍﮔﺮ ﺑﺘﻮﺍﻧﻨﺪ ﺍﺳﺘﻮﺩﺍﻧﻲ ﺑﺎ ﺳﻨﮓ ﻭ ﺳﺎﺭﻭﺝ ﻭ ﺧﺎﻙ )‪ (7‬ﺑﺮ ﭘﺎ ﻛﻨﻨﺪ ﻭ ﺍﮔﺮ ﻧﺘﻮﺍﻧﻨﺪ ﺑﺎﻳﺪ ﭘﻴﻜﺮ ﻣ‪‬ﺮﺩﻩ ﺭﺍ ﺯﻳﺮ ﺗﺎﺑﺶ‬
‫ﺳﺘﺎﺭﮔﺎﻥ ﻭ ﻣﺎﻩ ﻭ ﺧﻮﺭﺷﻴﺪ‪ ،‬ﺑﺮﻫﻨﻪ ﺭﻭﻱ ﻓﺮﺵ ﻭ ﺑﺎﻟﺸﻲ ﻛﻪ ﺍﺯ ﺁﻥ ﺍﻭ ﺑﻮﺩﻩ ﺍﺳﺖ‪ ،‬ﺑﺮ ﺯﻣﻴﻦ ﺑﮕﺬﺍﺭﻧﺪ‪.‬‬

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‫ﭘﺎﻧﻮﺷﺖ ﻫﺎ ‪:‬‬

‫‪ .1‬ﺍﮔﺮ ﺷﺨﻢ ﺑﺰﻧﻨﺪ ﻭ ﺑﺬﺭ ﺑﻴﻔﺸﺎﻧﻨﺪ‪ ،‬ﺗﺎﻭﺍﻥ ﮔﻨﺎﻫﺸﺎﻥ ﻳﻚ “ﺗﻨﺎﻓﻮﻫﺮ” ﻭ ﺍﮔﺮ ﺁﺏ ﺑﺮ ﺯﻣﻴﻦ ﺭﻭﺍﻥ ﻛﻨﻨﺪ‪ ،‬ﻳﻚ ﺗﻨﺎﻓﻮﻫﺮ ﻭ ﺍﮔﺮ‬
‫ﺷﺨﻢ ﺑﺰﻧﻨﺪ ﻭ ﺑﺬﺭ ﺑﻴﻔﺸﺎﻧﻨﺪ ﻭ ﺁﺏ ﺑﺮ ﺁﻥ ﺭﻭﺍﻥ ﻛﻨﻨﺪ‪ ،‬ﺩﻭ ﺗﻨﺎﻓﻮﻫﺮ ﺍﺳﺖ‪) .‬ﮔﺰﺍﺭﺵ ﻫﺎﻱ ﭘﻬﻠﻮﻱ (ﺯﻧﺪ) ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .2‬ﺣﺘﻲ ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﻳﻚ ﺳﺎﻝ ﮔﺬﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﺯﻣﻴﻦ ﺧﻮﺩ ﺑﻪ ﺧﻮﺩ ﺍﺯ ﺍﻳﻦ ﺗﺤﺮﻳﻢ ﺁﺯﺍﺩ ﻧﻤﻲ ﺷﻮﺩ‪.‬‬

‫‪ .3‬ﺍﮔﺮ ﺍﻭ ﺑﺘﻮﺍﻧﺪ ﻣﺮﺩﺍﺭ ﺭﺍ ﺍﺯ ﺁﺏ ﺑﺮﮔﻴﺮﺩ ﻭ ﭼﻨﻴﻦ ﻛﻨﺪ‪ ،‬ﻛﺮﺩﺍﺭ ﺍﻭ ﺍَﺷَﻮ‪‬ﻧﺎﻧﻪ ﺍﺳﺖ ﻭ ﺍﺭﺯﺵ ﻳﻚ “ﺗﻨﺎﻓﻮﻫﺮ” ﺩﺍﺭﺩ‪).‬ﻳﻌﻨﻲ ﻳﻜﻲ‬
‫ﺍﺯ ﮔﻨﺎﻫﺎﻥ ﻭﻱ ﻛﻪ ﭘﺎﺩﺍَﻓﺮﻩ‪ ‬ﺁﻥ ﻳﻚ ﺗﻨﺎﻓﻮﻫﺮ ﺍﺳﺖ‪ ،‬ﺑﺨﺸﻮﺩﻩ ﻣﻲ ﺷﻮﺩ‪(.‬؛ ﺍﻣﺎ ﺍﮔﺮ ﺑﺘﻮﺍﻧﺪ ﻭ ﭼﻨﻴﻦ ﻧﻜﻨﺪ‪ ،‬ﻛﺎﺭ ﺍﻭ ﮔﻨﺎﻫﻲ ﺍﺳﺖ‬
‫ﻛﻪ ﭘﺎﺩﺍﻓﺮﻩ ﺍﻱ ﺑﺮﺍﺑﺮ ﻳﻚ ﺗﻨﺎﻓﻮﻫﺮ ﺑﺮ ﺁﻥ ﺭﻭﺍﺳﺖ‪“ .‬ﮔﻮﮔﺸﺴﺐ” ﮔﻮﻳﺪ ‪ :‬ﺍﻳﻦ ﮔﻨﺎﻩ “ﻣﺮگ ﺍﺭﺯﺍﻥ” ﺍﺳﺖ‪ ،‬ﻳﻌﻨﻲ ﮔﻨﺎﻫﻲ‬
‫ﺑﺰﺭگ‪).‬ﮔﺰﺍﺭﺵ ﻫﺎﻱ ﭘﻬﻠﻮﻱ (ﺯﻧﺪ) ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .4‬ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺳﻪ ﻣﻮﺝ ﮔﺬﺷﺘﻪ ﺑﺎﺷﺪ‪) .‬ﺯﻳﺮﻧﻮﻳﺲ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺑﺮ ﮔﺰﺍﺭﺵ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .5‬ﺑﻪ ﺳﺒﺐ ﺁﻥ ﻛﻪ “ﻫﻮﻡ” ﮔﻴﺎﻩ ﺯﻧﺪﮔﻲ ﺑﺨﺸﻲ ﻭ ﺑﻲ ﻣﺮﮔﻲ ﺍﺳﺖ‪ ،‬ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺷﻴﺮﻩ ﻱ ﺁﻥ ﺭﺍ ﺑﺮﺍﻱ ﺁﻳﻴﻦ ﭘﻴﺸﻜﺶ‬
‫ﮔﺮﻓﺘﻪ ﺑﺎﺷﻨﺪ‪ ،‬ﺷﻬﺮﻳﺎﺭ ﮔﻴﺎﻩ ﺩﺭﻣﺎﻥ ﺑﺨﺶ ﺍﺳﺖ‪).‬ﺑﻨﺪﻫﺸﻦ ‪ -‬ﺑﺨﺶ ‪ (24‬ﻣ‪‬ﺮﺩﻩ ﺑﺎ ﭼﺸﻴﺪﻥ ﺷﻴﺮﻩ ﻱ ﻫﻮﻡ ﺳﻔﻴﺪ ﺯﻧﺪﮔﻲ‬
‫ﺟﺎﻭﺩﺍﻧﻪ ﻳﺎﺑﺪ‪).‬ﻫﻤﺎﻥ‪ .‬ﺑﺨﺶ ‪(31‬‬

‫‪ .6‬ﺁﺏ ﺑﺎﺭﺍﻥ ﻛﻪ ﺑﺎﺯﻣﺎﻧﺪﻩ ﻫﺎﻱ ﺗﻦ ﻣﺮﺩﮔﺎﻥ ﺭﺍ ﻣﻲ ﺷﻮﻳﺪ‪ ،‬ﻧﺒﺎﻳﺪ ﺩﺭ ﺩﺧﻤﻪ ﻫﺎ ﺑﻤﺎﻧﺪ‪ ،‬ﺑﻠﻜﻪ ﺑﺎﻳﺪ ﺑﻪ ﮔﻮﺩﺍﻝ ﻫﺎﻳﻲ ﻛﻪ ﺑﺮﺍﻱ‬
‫ﺍﻳﻦ ﻛﺎﺭ ﻣﻲ ﻛـَﻨﻨﺪ‪ ،‬ﺭﻭﺍﻥ ﺷﻮﺩ‪).‬ﮔﺰﺍﺭﺵ ﻫﺎﻱ ﭘﻬﻠﻮﻱ (ﺯﻧﺪ) ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .7‬ﺟﻴﻤﺰ ﺩﺍﺭﻣﺴﺘﺘﺮ‪ .‬ﻭﺍژﻩ ﻱ “ﺧﺎﻙ” ﺭﺍ ﺩﺭ ﺍﻳﻦ ﺟﺎ ﻗﺎﺑﻞ ﺗﺮﺩﻳﺪ ﺩﺍﻧﺴﺘﻪ ﺍﺳﺖ‪.‬‬

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‫ﻓﺮﮔﺮﺩ ﻫﻔﺘﻢ‬

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‫ﺑﺨﺶ ﻳﻜﻢ‬

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‫ﺯﺭﺗﺸﺖ ﺍﺯ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺮﺳﻴﺪ ‪:‬‬

‫ﺍﻱ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ! ﺍﻱ ﺳﭙﻨﺪﺗﺮﻳﻦ ﻣﻴﻨﻮ ! ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍَﺷَﻮ‪‬ﻥ !‬

‫ﭼﻮﻥ ﻛﺴﻲ ﺑﻤﻴﺮﺩ‪ ،‬ﺩﺭ ﭼﻪ ﻫﻨﮕﺎﻣﻲ ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﺮ ﺍﻭ ﻣﻲ ﺗﺎﺯﺩ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﺑﻲ ﺩﺭﻧﮓ ﭘﺲ ﺍﺯ ﻣﺮگ‪ ،‬ﻫﻤﻴﻦ ﻛﻪ ﺟﺎﻥ ﺍﺯ ﺗﻦ ﺟﺪﺍ ﺷﻮﺩ‪ ،‬ﺩﺭﻭﺝ “ﻧَﺴﻮ” ﺑﻪ ﭘﻴﻜﺮ ﻣﮕﺴﻲ ﻭﺯﻭﺯﻛﻨﺎﻥ ﺑﺎ ﺯﺍﻧﻮﺍﻥ ِِﺍﺯ ﭘﻴﺶ ﻭ‬
‫ﺩ‪‬ﻡ ﺍﺯ ﭘﺲ ﺑﺮﺁﻣﺪﻩ‪ ،‬ﻫﻤﻪ ﺗﻦ ﺁﻟﻮﺩﻩ ﺑﻪ ﺁﻻﻳﺶ ﻫﺎ‪ ،‬ﻫﻤﭽﻮﻥ ﭘﻠﻴﺪﺗﺮﻳﻦ ﺧـْﺮَﻓـْﺴ‪‬ـﺘﺮﺍﻥ ﺍﺯ ﺳﺮﺯﻣﻴﻦ ﻫﺎﻱ ‪ -‬ﺍَﭘﺎﺧﺘَﺮ )‪ (1‬ﻣﻲ‬
‫ﺁﻳﺪ ﻭ ﺑﺮ ﺗﻦ ﻣﺮﺩﻩ ﻣﻲ ﺗﺎﺯﺩ‪.‬‬

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‫ﺍﻭ ﺑﺮ ﺗﻦ ﻣﺮﺩﻩ ﺩﺭﻧﮓ ﻣﻲ ﻛﻨﺪ ﺗﺎ ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺳﮓ ﺑﺮ ﺁﻥ ﺑﻨﮕﺮﺩ )‪ (2‬ﻳﺎ ﺁﻥ ﺭﺍ ﺑﺨﻮﺭﺩ ﻳﺎ ﭘﺮﻧﺪﮔﺎﻥ ﻣﺮﺩﺍﺭﺧﻮﺍﺭ ﺑﻪ ﺳﻮﻱ ﺁﻥ‬
‫ﭘﺮﻭﺍﺯ ﻛﻨﺪ‪(3).‬‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺳﮓ ﺑﺮ ﺁﻥ ﺑﻨﮕﺮﺩ ﻳﺎ ﺁﻥ ﺭﺍ ﺑﺨﻮﺭﺩ ﻳﺎ ﭘﺮﻧﺪﮔﺎﻥ ﻣﺮﺩﺍﺭﺧﻮﺍﺭ ﺑﻪ ﺳﻮﻱ ﺁﻥ ﭘﺮﻭﺍﺯ ﻛﻨﻨﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﭘﻴﻜﺮ‬
‫ﻣﮕﺴﻲ ﻭﺯﻭﺯﻛﻨﺎﻥ ﺑﺎ ﺯﺍﻧﻮﺍﻥ ِِﺍﺯ ﭘﻴﺶ ﻭ ﺩ‪‬ﻡ ﺍﺯ ﭘﺲ ﺑﺮﺁﻣﺪﻩ‪ ،‬ﻫﻤﻪ ﺗﻦ ﺁﻟﻮﺩﻩ ﺑﻪ ﺁﻻﻳﺶ ﻫﺎ‪ ،‬ﻫﻤﭽﻮﻥ ﭘﻠﻴﺪﺗﺮﻳﻦ ﺧﺮَﻓﺴﺘﺮﺍﻥ‬
‫ﺑﻪ ﺳﺮﺯﻣﻴﻦ ﻫﺎﻱ ﺍَﭘﺎﺧﺘﺮ‪ ،‬ﻭﺍﭘﺲ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍَﺷَﻮ‪‬ﻥ !‬

‫ﺍﮔﺮ ﻣﺮﺩﻩ ﺭﺍ ﺳﮕﻲ ﻳﺎ ﮔﺮﮔﻲ ﺩﺭﻳﺪﻩ ﺑﺎﺷﺪ ﻳﺎ ﺑﻪ ﺟﺎﺩﻭﻳﻲ ﻳﺎ ﺑﻪ ﻛﻴﻦ ﺗﻮﺯﻱ ﻳﺎ ﺩﺭ ﭘﻲ ﻓﺮﻭﺍﻓﺘﺎﺩﻥ ﺍﺯ ﭘﺮﺗﮕﺎﻫﻲ ﻳﺎ ﺑﻪ ﺩﺍﻭﺭﻱ‬
‫ﺩﺍﻭﺭﺍﻥ ﻳﺎ ﺩﺭ ﻳﻚ ﺩﺭﮔﻴﺮﻱ ﻛﺸﺘﻪ ﺷﺪﻩ ﻭ ﻳﺎ ﺧﻮﺩ ﺭﺍ ﻛﺸﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﺩﺭ ﭼﻪ ﻫﻨﮕﺎﻣﻲ ﭘﺲ ﺍﺯ ﻣﺮﮔﺶ ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﺮ ﺍﻭ ﻣﻲ‬
‫ﺗﺎﺯﺩ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﭘﺎﺳﻲ ﭘﺲ ﺍﺯ ﻣﺮگ )‪ ،(4‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﭘﻴﻜﺮ ﻣﮕﺴﻲ ﻭﺯﻭﺯﻛﻨﺎﻥ ﺑﺎ ﺯﺍﻧﻮﺍﻥ ِِﺍﺯ ﭘﻴﺶ ﻭ ﺩ‪‬ﻡ ﺍﺯ ﭘﺲ ﺑﺮﺁﻣﺪﻩ‪ ،‬ﻫﻤﻪ ﺗﻦ ﺁﻟﻮﺩﻩ‬
‫ﺑﻪ ﺁﻻﻳﺶ ﻫﺎ‪ ،‬ﻫﻤﭽﻮﻥ ﭘﻠﻴﺪﺗﺮﻳﻦ ﺧـْﺮَﻓـْﺴ‪‬ـﺘﺮﺍﻥ ﺍﺯ ﺳﺮﺯﻣﻴﻦ ﻫﺎﻱ ‪ -‬ﺍَﭘﺎﺧﺘَﺮ ﻣﻲ ﺁﻳﺪ ﻭ ﺑﺮ ﺗﻦ ﻣﺮﺩﻩ ﻣﻲ ﺗﺎﺯﺩ‪(5).‬‬

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‫ﺑﺨﺶ ﺩﻭﻡ‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﺮﮔﺎﻩ ﮔﺮﻭﻫﻲ ﺍﺯ ﻣﺮﺩﻣﺎﻥ ﺩﺭ ﻳﻚ ﺟﺎ ﺑﺮ ﻓﺮﺵ ﻫﺎﻱ ﭘﻴﻮﺳﺘﻪ ﻭ ﺑﺎﻟﻴﻦ ﻫﺎﻱ ﻧﺰﺩﻳﻚ ﺑﻪ ﻫﻢ ﻏﻨﻮﺩﻩ ﺑﺎﺷﻨﺪ؛ ﺩﻭ ﺗﻦ ﻧﺰﺩﻳﻚ‬
‫ﺑﻪ ﻳﻜﺪﻳﮕﺮ ﻳﺎ ﭘﻨﺞ ﻳﺎ ﭘﻨﺠﺎﻩ ﻳﺎ ﺻﺪ ﺗﻦ ﺗﻨﮕﺎﺗﻨﮓ ﻭ ﺍﺯ ﺁﻥ ﮔﺮﻭﻩ ﻧﺎﮔﻬﺎﻥ ﻳﻜﻲ ﺑﻤﻴﺮﺩ‪ ،‬ﺩﺭﻭ‪‬ﺝ “ﻧﺴﻮ” ﭼﻨﺪ ﺗﻦ ﺍﺯ ﺁﻧﺎﻥ ﺭﺍ ﺑﻪ‬
‫ﮔﻨﺪ ﻭ ﭘﻠﻴﺪﻱ ﻣﻲ ﺁﻻﻳﺪ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﻫﺮﮔﺎﻩ ﻣﺮﺩﻩ ﺁﺗـُﺮﺑﺎﻧﻲ ﺑﺎﺷﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧَﺴﻮ” ﺗﺎﺧﺖ ﻣﻲ ﺁﻭﺭﺩ؛ ﺑﺮ ﻳﺎﺯﺩﻫﻤﻴﻦ ﺗﻦ ﻓﺮﻭﺩ ﻣﻲ ﺁﻳﺪ ﻭ ﺩﻩ ﺗﻦ ﺭﺍ ﻣﻲ ﺁﻻﻳﺪ‪.‬‬

‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﻫﺮﮔﺎﻩ ﻣﺮﺩﻩ ﺍﺭﺗﺸﺘﺎﺭﻱ ﺑﺎﺷﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧَﺴﻮ” ﺗﺎﺧﺖ ﻣﻲ ﺁﻭﺭﺩ؛ ﺑﺮ ﺩﻫﻤﻴﻦ ﺗﻦ ﻓﺮﻭﺩ ﻣﻲ ﺁﻳﺪ ﻭ ﻧُﻪ ﺗﻦ ﺭﺍ ﻣﻲ ﺁﻻﻳﺪ‪.‬‬

‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﻫﺮﮔﺎﻩ ﻣﺮﺩﻩ ﺑﺮﺯﻳﮕﺮﻱ ﺑﺎﺷﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺗﺎﺧﺖ ﻣﻲ ﺁﻭﺭﺩ؛ ﺑﺮ ﻧﻬﻤﻴﻦ ﺗﻦ ﻓﺮﻭﺩ ﻣﻲ ﺁﻳﺪ ﻭ ﻫﺸﺖ ﺗﻦ ﺭﺍ ﻣﻲ ﺁﻻﻳﺪ‪.‬‬

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‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﻫﺮﮔﺎﻩ ﻣﺮﺩﻩ ﺳﮓ ﭼﻮﭘﺎﻧﻲ ﺑﺎﺷﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺗﺎﺧﺖ ﻣﻲ ﺁﻭﺭﺩ؛ ﺑﺮ ﻫﺸﺘﻤﻴﻦ ﺗﻦ ﻓﺮﻭﺩ ﻣﻲ ﺁﻳﺪ ﻭ ﻫﻔﺖ ﺗﻦ ﺭﺍ ﻣﻲ ﺁﻻﻳﺪ‪.‬‬

‫ﺍﻱ ﺳﭙﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﻫﺮﮔﺎﻩ ﻣﺮﺩﻩ ﺳﮕﻲ ﺧﺎﻧﮕﻲ ﺑﺎﺷﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺗﺎﺧﺖ ﻣﻲ ﺁﻭﺭﺩ؛ ﺑﺮ ﻫﻔﺘﻤﻴﻦ ﺗﻦ ﻓﺮﻭﺩ ﻣﻲ ﺁﻳﺪ ﻭ ﺷﺶ ﺗﻦ ﺭﺍ ﻣﻲ ﺁﻻﻳﺪ‪.‬‬

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‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

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‫ﻫﺮﮔﺎﻩ ﻣﺮﺩﻩ ﺳﮓ ﻭﻟﮕﺮﺩ ﺑﺎﺷﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺗﺎﺧﺖ ﻣﻲ ﺁﻭﺭﺩ؛ ﺑﺮ ﺷﺸﻤﻴﻦ ﺗﻦ ﻓﺮﻭﺩ ﻣﻲ ﺁﻳﺪ ﻭ ﭘﻨﺞ ﺗﻦ ﺭﺍ ﻣﻲ ﺁﻻﻳﺪ‪.‬‬

‫ﺍﻱ ﺳﭙﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﻫﺮﮔﺎﻩ ﻣﺮﺩﻩ ﺗﻮﻟﻪ ﺳﮕﻲ ﺑﺎﺷﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺗﺎﺧﺖ ﻣﻲ ﺁﻭﺭﺩ؛ ﺑﺮ ﭘﻨﺠﻤﻴﻦ ﺗﻦ ﻓﺮﻭﺩ ﻣﻲ ﺁﻳﺪ ﻭ ﭼﻬﺎﺭ ﺗﻦ ﺭﺍ ﻣﻲ ﺁﻻﻳﺪ‪)6).‬‬

‫ﺑﺨﺶ ﺳﻮﻡ‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍَﺷَﻮ‪‬ﻥ !‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﻛﺪﺍﻡ ﺑﺨﺶ ﺍﺯ ﺑﺴﺘﺮ ﻭ ﺑﺎﻟﺶ ﻣﺮﺩﻩ ﺭﺍ ﺑﻪ ﮔﻨﺪ ﻭ ﭘﻠﻴﺪﻱ ﻭ ﻧﺎﭘﺎﻛﻲ ﻣﻲ ﺁﻻﻳﺪ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﻻﻳﻪ ﻱ ﺭﻭﻳﻲ ﺑﺴﺘﺮ ﻣﺮﺩﻩ ﻭ ﺟﺎﻣﻪ ﻱ ﺯﻳﺮﭘﻮﺵ ﻭﻱ ﺭﺍ ﺑﻪ ﮔﻨﺪ ﻭ ﭘﻠﻴﺪﻱ ﻭ ﻧﺎﭘﺎﻛﻲ ﻣﻲ ﺁﻻﻳﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍﻱ ﺍَﺷَﻮ‪‬ﻥ !‬

‫ﺁﻳﺎ ﭼﻨﻴﻦ ﺟﺎﻣﻪ ﺍﻱ ﺭﺍ ‪ -‬ﺟﺎﻣﻪ ﺍﻱ ﻛﻪ ﺑﺎ ﻣﺮﺩﺍﺭ ﺳﮓ ﻳﺎ ﺁﺩﻣﻲ ﺑﺮﺧﻮﺭﺩ ﺩﺍﺷﺘﻪ ﺍﺳﺖ ‪ -‬ﻣﻲ ﺗﻮﺍﻥ ﭘﺎﻙ ﻛﺮﺩ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﻱ ﺯﺭﺗﺸﺖ ﺍَﺷَﻮ‪‬ﻥ !‬

‫ﺁﺭﻱ ﻣﻲ ﺗﻮﺍﻥ ﺁﻥ ﺭﺍ ﭘﺎﻙ ﻛﺮﺩ‪.‬‬

‫ﭼﮕﻮﻧﻪ ﭼﻨﻴﻦ ﻛﺎﺭﻱ ﺭﺍ ﻣﻲ ﺗﻮﺍﻥ ﻛﺮﺩ ؟‬

‫ﺍﮔﺮ ﺁﻥ ﺟﺎﻣﻪ ﺑﺎ ﻣﻨﻲ ﻳﺎ ﺧَﻮﻱ ﻳﺎ ﭼﺮﻙ ﻳﺎ ﻗﻲ ﺁﻟﻮﺩﻩ ﺷﺪﻩ ﺑﺎﺷﺪ‪ ،‬ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ ﺑﺎﻳﺪ ﺁﻥ ﺭﺍ ﭘﺎﺭﻩ ﭘﺎﺭﻩ ﻛﻨﻨﺪ ﻭ ﺩﺭ ﺯﻳﺮ ﺧﺎﻙ‬
‫ﻓﺮﻭﺑﺮﻧﺪ‪(7).‬‬

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‫‪ ...‬ﺍﻣﺎ ﺍﮔﺮ ﺁﻥ ﺟﺎﻣﻪ ﺑﺎ ﻣﻨﻲ ﻳﺎ ﺧﻮﻱ ﻳﺎ ﭼﺮﻙ ﻳﺎ ﻗﻲ ﺁﻟﻮﺩﻩ ﻧﺸﺪﻩ ﺑﺎﺷﺪ‪ ،‬ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ ﺑﺎﻳﺪ ﺁﻥ ﺭﺍ ﺑﺎ ﮔـُﻤﻴﺰ ﺑﺸﻮﻳﻨﺪ‪.‬‬

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‫‪ ...‬ﺍﮔﺮ ﺁﻥ ﺟﺎﻣﻪ ﭼﺮﻣﻲ ﺑﺎﺷﺪ‪ ،‬ﺁﻧﺎﻥ ﺑﺎﻳﺪ ﺁﻥ ﺭﺍ ﺳﻪ ﺑﺎﺭ ﺑﺎ ﮔﻤﻴﺰ ﺑﺸﻮﻳﻨﺪ؛ ﺳﻪ ﺑﺎﺭ ﺧﺎﻙ ﻣﺎﻝ ﻛﻨﻨﺪ؛ ﺳﻪ ﺑﺎﺭ ﺑﺎ ﺁﺏ ﺑﺸﻮﻳﻨﺪ ﻭ‬
‫ﺍﺯ ﺁﻥ ﭘﺲ ﺗﺎ ﺳﻪ ﻣﺎﻩ ﺩﺭ ﻫﻮﺍﻱ ﺁﺯﺍﺩ ﺩﺭ ﻛﻨﺎﺭ ﭘﻨﺠﺮﻩ ﻱ ﺧﺎﻧﻪ ﺑﮕﺬﺍﺭﻧﺪ‪.‬‬

‫ﺍﮔﺮ ﺁﻥ ﺟﺎﻣﻪ ﺑﺎﻓﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﺁﻧﺎﻥ ﺑﺎﻳﺪ ﺁﻥ ﺭﺍ ﺷﺶ ﺑﺎﺭ ﺑﺎ ﮔﻤﻴﺰ ﺑﺸﻮﻳﻨﺪ؛ ﺷﺶ ﺑﺎﺭ ﺧﺎﻙ ﻣﺎﻝ ﻛﻨﻨﺪ؛ ﺷﺶ ﺑﺎﺭ ﺑﺎ ﺁﺏ ﺑﺸﻮﻳﻨﺪ‬
‫ﻭ ﺍﺯ ﺁﻥ ﭘﺲ ﺗﺎ ﺷﺶ ﻣﺎﻩ ﺩﺭ ﻫﻮﺍﻱ ﺁﺯﺍﺩ ﺩﺭ ﻛﻨﺎﺭ ﭘﻨﺠﺮﻩ ﻱ ﺧﺎﻧﻪ ﺑﮕﺬﺍﺭﻧﺪ‪.‬‬

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‫ﺍﻱ ﺯﺭﺗﺸﺖ ﺍَﺷَﻮ‪‬ﻥ !‬

‫ﺁﺑﻲ ﻛﻪ ﭼﺸﻤﻪ ﻱ “ﺍَﺭِﺩ‪‬ﻭﻳﺴﻮﺭ” ﻧﺎﻡ ﺩﺍﺭﺩ‪ ،‬ﺗﺨﻤﻪ ﺭﺍ ﺩﺭ ﺗﻦ ﻣﺮﺩﺍﻥ‪ ،‬ﻛﻮﺩﻙ ﺭﺍ ﺩﺭ ﺯﻫﺪﺍﻥ ﺯﻧﺎﻥ ﻭ ﺷﻴﺮ ﺭﺍ ﺩﺭ ﭘﺴﺘﺎﻥ ﻣﺎﺩﺭﺍﻥ‬
‫ﭘﺎﻙ ﻣﻲ ﻛﻨﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺁﻳﺎ ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﻥ ﺟﺎﻣﻪ ﻫﺎ ﻳﻚ ﺑﺎﺭ ﺷﺴﺘﻪ ﻭ ﭘﺎﻛﻴﺰﻩ ﺷﺪ‪“ ،‬ﺯ‪‬ﻭﺕ” ﻳﺎ “ﻫﺎﻭ‪‬ﻧَﻦ” ﻳﺎ “ﺁﺗﺮﻭ‪‬ﺧﺶ” ﻳﺎ “ﻓَﺮﺑ‪‬ﺮﺗَﺮ” ﻳﺎ “ﺁﺑـِﺮﺕ” ﻳﺎ‬
‫“ﺁﺳﻨَﺘَﺮ” ﻳﺎ “ﺭﺍﺳﭙﻲ” ﻳﺎ “ﺳﺮَﻭﺷﺎﻭ‪‬ﺭِﺯ” ﻳﺎ ﺁﺗﺮﻭﺑﺎﻥ ﻭ ﺍﺭﺗﺸﺘﺎﺭ ﻭ ﺑﺮﺯﻳﮕﺮ ﺩﻳﮕﺮﻱ ﻣﻲ ﺗﻮﺍﻧﺪ ﺁﻥ ﻫﺎ ﺭﺍ ﺑﭙﻮﺷﺪ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﻫﻴﭻ ﺯ‪‬ﻭﺕ ﻳﺎ ﻫﺎﻭ‪‬ﻧَﻦ ﻳﺎ ﺁﺗﺮﻭ‪‬ﺧﺶ ﻳﺎ ﻓَﺮﺑ‪‬ﺮﺗَﺮ ﻳﺎ ﺁﺑﺮﺕ ﻳﺎ ﺁﺳﻨﺘﺮ ﻳﺎ ﺭﺍﺳﭙﻲ ﻳﺎ ﺳﺮَﻭﺷﺎﻭ‪‬ﺭﺯ ﻳﺎ ﺁﺗـُﺮﺑﺎﻥ ﻭ ﺍﺭﺗﺸﺘﺎﺭ ﻭ ﺑﺮﺯﻳﮕﺮﻱ‬
‫ﻧﻤﻲ ﺗﻮﺍﻧﺪ ﺁﻥ ﺟﺎﻣﻪ ﻫﺎ ﺭﺍ ‪ -‬ﻫﺮ ﭼﻨﺪ ﺷﺴﺘﻪ ﻭ ﭘﺎﻛﻴﺰﻩ ﺷﺪﻩ ﺑﺎﺷﺪ ‪ -‬ﺑﭙﻮﺷﺪ‪.‬‬

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‫‪ ...‬ﺍﻣﺎ ﻫﺮﮔﺎﻩ ﺩﺭ ﺧﺎﻧﻪ ﻱ ﻣﺰﺩﺍ ﭘﺮﺳﺘﺎﻥ ﺯﻧﻲ ﺑﻴﻤﺎﺭ ﻳﺎ ﻣﺮﺩﻱ “ﺍَﺭﻣ‪‬ﺸﺖ” ﺑﺎﺷﺪ ﻛﻪ ﺑﺎﻳﺪ ﺩﺭ “ﺍَﺭﻣ‪‬ﺸﺘﮕﺎﻩ”)‪ (8‬ﺑﻤﺎﻧﺪ‪ ،‬ﻣﻲ ﺗﻮﺍﻥ‬
‫ﺁﻥ ﺟﺎﻣﻪ ﻫﺎ ﺭﺍ ﺗﺎ ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺑﺘﻮﺍﻧﺪ ﺩﺳﺖ ﻫﺎﻳﺶ ﺭﺍ ﺁﺯﺍﺩﺍﻧﻪ ﺑﻪ ﻛﺎﺭ ﮔﻴﺮﺩ ﺑﺮﺍﻱ ﭘﻮﺷﺎﻙ ﻳﺎ ﺑﺴﺘﺮ ﻭﻱ ﺩﺍﺩ‪(9).‬‬

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‫ﺑﺮﺍﺳﺘﻲ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﺭﻭﺍ ﻧﻤﻲ ﺩﺍﺭﺩ ﻛﻪ ﻣﺎ ﻫﻴﭻ ﭼﻴﺰ ﺍﺭﺯﺷﻤﻨﺪﻱ ﺭﺍ ﻛﻪ ﻣﻲ ﺗﻮﺍﻧﻴﻢ ﺍﺯ ﺁﻥ ﺑﻬﺮﻩ ﮔﻴﺮﻳﻢ‪ ،‬ﺗﺒﺎﻩ ﻛﻨﻴﻢ؛ ﻫﺮ ﭼﻨﺪ‬
‫ﻫﻤﭽﻨﺪ ﺭﻳﺴﻤﺎﻧﻲ ﺑﻪ ﺳﻨﮕﻴﻨﻲ ﻳﻚ “ﺍَﺳﭙـِﺮِﻥَ” ﺑﺎﺷﺪ؛ ﻫﺮ ﭼﻨﺪ ﻫﻤﭽﻨﺪ ﺭﻳﺴﻤﺎﻧﻲ ﺑﺎﺷﺪ ﻛﻪ ﺩﺧﺘﺮﻱ ﻫﻨﮕﺎﻡ ﻧﺦ ﺭﻳﺴﻲ ﺑﻪ‬
‫ﺩﻭﺭ ﻣﻲ ﺍﻧﺪﺍﺯﺩ‪.‬‬

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‫ﻛﺴﻲ ﻛﻪ ﺟﺎﻣﻪ ﺍﻱ ﺭﺍ ﺑﺮ ﭘﻴﻜﺮ ﻣﺮﺩﻩ ﺍﻱ ﺑﻴﻔﮕﻨﺪ )‪ - (10‬ﻫﺮ ﭼﻨﺪ ﺍﺭﺯﺵ ﺁﻥ ﺟﺎﻣﻪ ﺑﻪ ﺍﻧﺪﺍﺯﻩ ﻱ ﺭﻳﺴﻤﺎﻧﻲ ﺑﺎﺷﺪ ﻛﻪ ﺩﺧﺘﺮﻱ‬
‫ﻫﻨﮕﺎﻡ ﻧﺦ ﺭﻳﺴﻲ ﺑﻪ ﺩﻭﺭ ﻣﻲ ﺍﻧﺪﺍﺯﺩ ‪ -‬ﺗﺎ ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺯﻧﺪﻩ ﺍﺳﺖ ﻣﺮﺩﻱ ﺍﺷﻮﻥ ﺑﻪ ﺷﻤﺎﺭ ﻧﻤﻲ ﺁﻳﺪ ﻭ ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺑﻤﻴﺮﺩ‪ ،‬ﺑﻪ‬
‫ﺳﺮﺯﻣﻴﻦ ﺑﻬﺮﻭﺯﻱ )ﺑﻬﺸﺖ( ﺭﺍﻩ ﻧﻤﻲ ﻳﺎﺑﺪ‪.‬‬

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‫‪ ...‬ﺍﻭ ﺑﻪ ﺟﻬﺎﻥ ﺩﻳﻮﺍﻥ‪ ،‬ﺑﺪﺍﻥ ﺟﻬﺎﻥ ﺗﺎﺭﻳﻚ ﻣﻲ ﺭﻭﺩ )‪ (11‬ﻛﻪ ﺍﺯ ﺗﺎﺭﻳﻜﻲ ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﺍﺳﺖ؛ ﻛﻪ ﺯﺍﺩﻩ ﻱ ﺗﺎﺭﻳﻜﻲ‬
‫ﺍﺳﺖ‪(12).‬‬

‫ﺍﻱ ﮔﻨﺎﻫﻜﺎﺭﺍﻥ !‬

‫ﺷﻤﺎ ﺑﺎ ﻛﺮﺩﺍﺭﻫﺎ ﻭ ﺭﻭﺍﻥ ﻫﺎﻳﺘﺎﻥ ﺑﺪﺍﻥ ﺟﻬﺎﻥ‪ ،‬ﺑﺪﺍﻥ ﺳﺮﺯﻣﻴﻦ ﺍﻧﺪﻭﻩ ﻭ ﭘﺮﻳﺸﺎﻧﻲ ﺩﺭﻣﻲ ﺁﻳﻴﺪ‪(13).‬‬

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‫ﺑﺨﺶ ﭼﻬﺎﺭﻡ‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍَﺷَﻮ‪‬ﻥ !‬

‫ﺁﻳﺎ ﻛﺴﻲ ﻛﻪ ﻣﺮﺩﺍﺭ ﺳﮓ ﻳﺎ ﺁﺩﻣﻲ ﺭﺍ ﺧﻮﺭﺩﻩ ﺑﺎﺷﺪ‪ ،‬ﻣﻲ ﺗﻮﺍﻧﺪ ﺩﻳﮕﺮ ﺑﺎﺭﻩ ﭘﺎﻙ ﺷﻮﺩ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﻱ ﺯﺭﺗﺸﺖ ﺍَﺷَﻮ‪‬ﻥ !‬

‫ﻧﻪ ! ﻧﻤﻲ ﺗﻮﺍﻧﺪ !‬

‫ﻻﻧﻪ ﻱ ﺍﻭ )‪ (14‬ﺁﻟﻮﻧﻜﻲ ﻣﻲ ﺷﻮﺩ‪ .‬ﺯﻧﺪﮔﻲ ﺍﻭ ﺍﺯ ﻫﻢ ﺩﺭﻳﺪﻩ ﻣﻲ ﺷﻮﺩ‪ .‬ﭼﺸﻤﺎﻥ ﺭﻭﺷﻦ ﺍﻭ ﺍﺯ ﭼﺸﻤﺨﺎﻧﻪ ﺑﻴﺮﻭﻥ ﻣﻲ ﺁﻳﺪ‪.‬‬
‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﺮ ﺍﻭ ﻓﺮﻭ ﻣﻲ ﺍﻓﺘﺪ ﻭ ﭘﻴﻜﺮﺵ ﺭﺍ ﺗﺎ ﺑﻦ ﻧﺎﺧﻦ ﻫﺎ ﺑﻪ ﺳﺨﺘﻲ ﻣﻲ ﮔﻴﺮﺩ ﻭ ﺍﺯ ﺁﻥ ﭘﺲ ﺗﺎ ﺍﺑﺪ ﻧﺎﭘﺎﻙ ﻣﻲ ﻣﺎﻧﺪ‪.‬‬

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‫ﺑﺨﺶ ﭘﻨﺠﻢ‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍَﺷَﻮ‪‬ﻥ !‬

‫ﺁﻳﺎ ﻛﺴﻲ ﻛﻪ ﻣﺮﺩﺍﺭ ﭼﺮﻛﻴﻨﻲ ﺭﺍ ﺩﺭ ﺁﺏ ﻳﺎ ﺁﺗﺶ ﺑﻴﻔﮕﻨﺪ ﻭ ﻫﺮ ﻳﻚ ﺍﺯ ﺁﻥ ﺩﻭ ﺭﺍ ﺑﻴﺎﻻﻳﺪ‪ ،‬ﻣﻲ ﺗﻮﺍﻧﺪ ﺩﻳﮕﺮ ﺑﺎﺭﻩ ﭘﺎﻙ ﺷﻮﺩ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﻱ ﺯﺭﺗﺸﺖ ﺍَﺷَﻮ‪‬ﻥ !‬

‫ﻧﻪ ! ﻧﻤﻲ ﺗﻮﺍﻧﺪ !‬

‫ﺍﻭ ﺍﺯ ﺩﻭﺯﺧﻴﺎﻥ ﺍﺳﺖ‪ .‬ﺍﻭ ﺍﺯ ﺁﻥ ﻣﺮﺩﻣﺎﻧﻲ ﺍﺳﺖ ﻛﻪ ﺑﻪ “ﻧﺴﻮ” ﺩﮔﺮﮔﻮﻥ ﻣﻲ ﺷﻮﻧﺪ ﻭ ﭘﺸﻪ ﻫﺎ ﻭ ﻣﻠﺦ ﻫﺎ ﺭﺍ ﺍﻓﺰﻭﻧﻲ ﻣﻲ‬
‫ﺑﺨﺸﻨﺪ‪(15).‬‬

‫ﺍﻭ ﺍﺯ ﺗﺒﺎﻫﻜﺎﺭﺍﻥ ﺍﺳﺖ‪ .‬ﺍﻭ ﺍﺯ ﺁﻥ ﻣﺮﺩﻣﺎﻧﻲ ﺍﺳﺖ ﻛﻪ ﺑﻪ “ﻧﺴﻮ” ﺩﮔﺮﮔﻮﻥ ﻣﻲ ﺷﻮﻧﺪ ﻭ ﺧﺸﻜﺴﺎﻟﻲ ﻧﺎﺑﻮﺩ ﻛﻨﻨﺪﻩ ﻱ ﮔﻴﺎﻫﺎﻥ ﺭﺍ‬
‫ﺍﻓﺰﻭﻧﻲ ﻣﻲ ﺑﺨﺸﻨﺪ‪.‬‬

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‫ﺍﻭ ﺍﺯ ﺩﻭﺯﺧﻴﺎﻥ ﺍﺳﺖ‪ .‬ﺍﻭ ﺍﺯ ﺁﻥ ﻣﺮﺩﻣﺎﻧﻲ ﺍﺳﺖ ﻛﻪ ﺑﻪ “ﻧﺴﻮ” ﺩﮔﺮﮔﻮﻥ ﻣﻲ ﺷﻮﻧﺪ ﻭ ﻧﻴﺮﻭﻱ ﺯﻣﺴﺘﺎﻥ ﺭﺍ ﺍﻓﺰﻭﻧﻲ ﻣﻲ ﺑﺨﺸﻨﺪ؛‬
‫ﺯﻣﺴﺘﺎﻧﻲ ﺩﻳﻮ ﺁﻓﺮﻳﺪﻩ؛ ﺯﻣﺴﺘﺎﻧﻲ ﻛﻪ ﮔﻠﻪ ﻱ ﮔﺎﻭﺍﻥ ﺭﺍ ﻧﺎﺑﻮﺩ ﻣﻲ ﻛﻨﺪ؛ ﺑﺮﻑ ﻫﺎ ﻣﻲ ﺑﺎﺭﺩ ﺳﺘﺒﺮ؛ ﺳﻴﻼﺏ ﻫﺎ ﺭﻭﺍﻥ ﻣﻲ ﻛﻨﺪ ﻭ‬
‫ﺧﺸﻤﮕﻴﻦ ﻭ ﭘﺮ ﮔﺰﻧﺪ ﺩﺭ ﻫﻤﻪ ﺟﺎ ﺭﺍﻩ ﻣﻲ ﻳﺎﺑﺪ‪.‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﺮ ﺍﻭ ﻓﺮﻭ ﻣﻲ ﺍﻓﺘﺪ ﻭ ﭘﻴﻜﺮﺵ ﺭﺍ ﺗﺎ ﺑﻦ ﻧﺎﺧﻦ ﻫﺎ ﺑﻪ ﺳﺨﺘﻲ ﻣﻲ ﮔﻴﺮﺩ ﻭ ﺍﺯ ﺁﻥ ﭘﺲ ﺗﺎ ﺍﺑﺪ ﻧﺎﭘﺎﻙ ﻣﻲ ﻣﺎﻧﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍَﺷَﻮ‪‬ﻥ ! ﺍﻱ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ !‬

‫ﺁﻳﺎ ﻫﻴﺰﻣﻲ ﺭﺍ ﻛﻪ ﻣﺮﺩﺍﺭ ﺳﮕﺎﻥ ﻳﺎ ﻣﺮﺩﻣﺎﻥ ﺑﺮ ﺁﻥ ﺍﻓﺘﺎﺩﻩ ﺑﺎﺷﺪ‪ ،‬ﻣﻲ ﺗﻮﺍﻥ ﭘﺎﻙ ﻛﺮﺩ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﻱ ﺯﺭﺗﺸﺖ ﺍَﺷَﻮ‪‬ﻥ !‬

‫ﺁﺭﻱ ﻣﻲ ﺗﻮﺍﻥ ﭘﺎﻙ ﻛﺮﺩ‪.‬‬

‫ﭼﮕﻮﻧﻪ ﭼﻨﻴﻦ ﺗﻮﺍﻥ ﻛﺮﺩ ؟‬

‫ﺍﮔﺮ ﻫﻨﻮﺯ ﺳﮕﺎﻥ ﻳﺎ ﭘﺮﻧﺪﮔﺎﻥ ﻣﺮﺩﺍﺭﺧﻮﺍﺭ “ﻧﺴﻮ” ﺭﺍ ﻧﺰﺩﻩ ﺑﺎﺷﻨﺪ )‪ (16‬ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ ﺑﺎﻳﺪ ﻫﻴﺰﻡ ﺭﺍ ﻫﺮﮔﺎﻩ ﺧﺸﻚ ﺑﺎﺷﺪ ﺑﻪ‬
‫ﺩﺍﺭﺍﺯﺍﻱ ﻳﻚ “ﻭﻳﺘـَﺴﺘﻲ” ﻭ ﻫﺮﮔﺎﻩ ﺗﺮ ﺑﺎﺷﺪ ﺑﻪ ﺩﺭﺍﺯﺍﻱ ﻳﻚ “ﻓـْﺮﺍﺭﺍﺛــْﻨﻲ” ﮔﺮﺩﺍﮔﺮﺩ ﻣﺮﺩﺍﺭ ﺑﺮ ﺯﻣﻴﻦ ﺑﮕﺬﺍﺭﻧﺪ ﻭ ﻳﻚ ﺑﺎﺭ‬
‫ﺑﺮ ﺁﻥ ﺁﺏ ﺑﭙﺎﺷﻨﺪ ﻭ ﺁﻥ ﻫﻴﺰﻡ ﺍﺯ ﺁﻥ ﭘﺲ‪ ،‬ﭘﺎﻙ ﺑﺎﺷﺪ‪.‬‬

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‫‪ ...‬ﺍﻣﺎ ﺍﮔﺮ ﺳﮕﺎﻥ ﻳﺎ ﭘﺮﻧﺪﮔﺎﻥ ﻣﺮﺩﺍﺭﺧﻮﺍﺭ “ﻧﺴﻮ” ﺭﺍ ﺯﺩﻩ ﺑﺎﺷﻨﺪ )‪ ،(17‬ﺑﺎﻳﺪ ﻫﻴﺰﻡ ﺭﺍ ﻫﺮﮔﺎﻩ ﺧﺸﻚ ﺑﺎﺷﺪ ﺑﻪ ﺩﺍﺭﺍﺯﺍﻱ ﻳﻚ‬
‫“ﻓﺮﺍﺭﺍﺛﻨﻲ” ﻭ ﻫﺮﮔﺎﻩ ﺗﺮ ﺑﺎﺷﺪ ﺑﻪ ﺩﺍﺭﺍﺯﺍﻱ ﻳﻚ “ﻓﺮﺍﺑﺎﺯﻭ” ﮔﺮﺩﺍﮔﺮﺩ ﻣﺮﺩﺍﺭ ﺑﺮ ﺯﻣﻴﻦ ﺑﮕﺬﺍﺭﻧﺪ ﻭ ﻳﻚ ﺑﺎﺭ ﺑﺮ ﺁﻥ ﺁﺏ ﺑﭙﺎﺷﻨﺪ ﻭ‬
‫ﺁﻥ ﻫﻴﺰﻡ ﺍﺯ ﺁﻥ ﭘﺲ‪ ،‬ﭘﺎﻙ ﺑﺎﺷﺪ‪.‬‬

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‫ﺍﻳﻦ ﺍﺳﺖ ﺁﻥ ﺍﻧﺪﺍﺯﻩ ﺍﻱ ﺍﺯ ﻫﻴﺰﻡ ﺧﺸﻚ ﻳﺎ ﺗﺮ‪ ،‬ﺳﺨﺖ ﻳﺎ ﻧﺮﻡ ﮔﺮﺩﺍﮔﺮﺩ ﻣﺮﺩﺍﺭ ﻛﻪ ﺑﺎﻳﺪ ﺑﺮ ﺯﻣﻴﻦ ﮔﺬﺍﺷﺖ‪ ،‬ﻳﻚ ﺑﺎﺭ ﺑﺮ ﺁﻥ‬
‫ﺁﺏ ﭘﺎﺷﻴﺪ ﻭ ﺁﻥ ﻫﻴﺰﻡ ﺍﺯ ﺁﻥ ﭘﺲ ﭘﺎﻙ ﺑﺎﺷﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ! ﺍﻱ ﺍَﺷَﻮ‪‬ﻥ !‬

‫ﺁﻳﺎ ﺩﺍﻧﻪ ﻫﺎﻱ ﺧﻮﺭﺍﻛﻲ ﻭ ﮔﻴﺎﻫﺎﻥ ﺧﻮﺭﺍﻙ ﺳﺘﻮﺭﺍﻥ ﺭﺍ ﻛﻪ ﺑﺎ ﻣﺮﺩﺍﺭ ﺑﺮﺧﻮﺭﺩ ﻳﺎﺑﺪ‪ ،‬ﻣﻲ ﺗﻮﺍﻥ ﭘﺎﻙ ﻛﺮﺩ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﻱ ﺯﺭﺗﺸﺖ ﺍَﺷَﻮ‪‬ﻥ !‬

‫ﻣﻲ ﺗﻮﺍﻥ ﭼﻨﻴﻦ ﻛﺮﺩ‪.‬‬

‫ﭼﮕﻮﻧﻪ ﭼﻨﻴﻦ ﺗﻮﺍﻥ ﻛﺮﺩ ؟‬

‫ﺍﮔﺮ ﺳﮕﺎﻥ ﻳﺎ ﭘﺮﻧﺪﮔﺎﻥ ﻣﺮﺩﺍﺭﺧﻮﺍﺭ ﻫﻨﻮﺯ “ﻧﺴﻮ” ﺭﺍ ﻧﺰﺩﻩ ﺑﺎﺷﻨﺪ‪ ،‬ﺑﺎﻳﺪ ﺩﺍﻧﻪ ﻫﺎﻱ ﺧﻮﺭﺍﻛﻲ ﻭ ﮔﻴﺎﻫﺎﻥ ﺧﻮﺭﺍﻙ ﺳﺘﻮﺭﺍﻥ ﺭﺍ‬
‫ﻫﺮﮔﺎﻩ ﺧﺸﻚ ﺑﺎﺷﺪ ﺑﻪ ﺩﺍﺭﺍﺯﻱ ﻳﻚ ﻓﺮﺍﺭﺍﺛﻨﻲ ﻭ ﻫﺮﮔﺎﻩ ﺗﺮ ﺑﺎﺷﺪ ﺑﻪ ﺩﺭﺍﺯﺍﻱ ﻳﻚ ﻓﺮﺍﺑﺎﺯﻭ ﮔﺮﺩﺍﮔﺮﺩ ﻣﺮﺩﺍﺭ ﺑﺮ ﺯﻣﻴﻦ ﻓﺮﻭ‬
‫ﺑﮕﺬﺍﺭﻧﺪ ﻭ ﻳﻚ ﺑﺎﺭ ﺑﺮ ﺁﻥ ﻫﺎ ﺁﺏ ﺑﭙﺎﺷﻨﺪ ﻭ ﺁﻥ ﺩﺍﻧﻪ ﻫﺎ ﻭ ﮔﻴﺎﻫﺎﻥ ﻭ ﺍﺯ ﺁﻥ ﭘﺲ ﭘﺎﻙ ﺑﺎﺷﺪ‪.‬‬

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‫‪ ...‬ﺍﻣﺎ ﺍﮔﺮ ﺳﮕﺎﻥ ﻳﺎ ﭘﺮﻧﺪﮔﺎﻥ ﻣﺮﺩﺍﺭﺧﻮﺍﺭ ﻧﺴﻮ ﺭﺍ ﺯﺩﻩ ﺑﺎﺷﻨﺪ )‪ ،(18‬ﺑﺎﻳﺪ ﺩﺍﻧﻪ ﻫﺎﻱ ﺧﻮﺭﺍﻛﻲ ﻭ ﮔﻴﺎﻫﺎﻥ ﺧﻮﺭﺍﻙ ﺳﺘﻮﺭﺍﻥ ﺭﺍ‬
‫ﻫﺮﮔﺎﻩ ﺧﺸﻚ ﺑﺎﺷﺪ ﺑﻪ ﺩﺭﺍﺯﺍﻱ ﻳﻚ ﻓﺮﺍﺑﺎﺯﻭ ﻭ ﻫﺮﮔﺎﻩ ﺗﺮ ﺑﺎﺷﺪ ﺑﻪ ﺩﺍﺭﺍﺯﺍﻱ ﻳﻚ “ﻭﻱ ﺑﺎﺯﻭ” ﮔﺮﺩﺍﮔﺮﺩ ﻣﺮﺩﺍﺭ ﺑﺮ ﺯﻣﻴﻦ ﻓﺮﻭ‬
‫ﺑﮕﺬﺍﺭﻧﺪ ﻭ ﻳﻚ ﺑﺎﺭ ﺑﺮ ﺁﻥ ﻫﺎ ﺁﺏ ﺑﭙﺎﺷﻨﺪ ﻭ ﺁﻥ ﺩﺍﻧﻪ ﻫﺎ ﻭ ﮔﻴﺎﻫﺎﻥ ﺍﺯ ﺁﻥ ﭘﺲ ﭘﺎﻙ ﺑﺎﺷﺪ‪.‬‬

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‫ﺍﻳﻦ ﺍﺳﺖ ﺁﻥ ﺍﻧﺪﺍﺯﻩ ﺍﻱ ﺍﺯ ﺩﺍﻧﻪ ﻫﺎﻱ ﺧﻮﺭﺍﻛﻲ ﻭ ﮔﻴﺎﻫﺎﻥ ﺧﻮﺭﺍﻙ ﺳﺘﻮﺭﺍﻥ ‪ -‬ﺧﺸﻚ ﻳﺎ ﺗﺮ‪ ،‬ﻛﺎﺷﺘﻪ ﻳﺎ ﺧﻮﺩﺭﻭ‪ ،‬ﺩﺭﻭ ﺷﺪﻩ ﻳﺎ‬
‫ﺩﺭﻭ ﻧﺸﺪﻩ‪ ،‬ﺍﻧﺒﺎﺷﺘﻪ ﻳﺎ ﻧﻴﻨﺒﺎﺷﺘﻪ‪ ،‬ﺳﺮﺷﺘﻪ ﻳﺎ ﻧﺎﺳﺮﺷﺘﻪ ‪ -‬ﮔﺮﺩﺍﮔﺮﺩ ﻣﺮﺩﺍﺭ ﻛﻪ ﺑﺎﻳﺪ ﺑﺮ ﺯﻣﻴﻦ ﻓﺮﻭ ﮔﺬﺍﺷﺖ ﻭ ﻳﻚ ﺑﺎﺭ ﺑﺮ ﺁﻥ‬
‫ﻫﺎ ﺁﺏ ﭘﺎﺷﻴﺪ ﻭ ﺁﻥ ﺩﺍﻧﻪ ﻫﺎ ﻭ ﮔﻴﺎﻫﺎﻥ ﺍﺯ ﺁﻥ ﭘﺲ ﭘﺎﻙ ﺑﺎﺷﺪ‪.‬‬

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‫)ﺍﻟﻒ(‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍَﺷَﻮ‪‬ﻥ !‬

‫ﺍﮔﺮ ﻣﺰﺩﺍﭘﺮﺳﺘﻲ ﺑﺨﻮﺍﻫﺪ ﭘﺰﺷﻜﻲ ﻛﻨﺪ‪ ،‬ﻧﺨﺴﺘﻴﻦ ﺑﺎﺭ ﻛﺎﺭﺁﺯﻣﻮﺩﮔﻲ ﻭ ﭼﻴﺮﻩ ﺩﺳﺘﻲ ﺧﻮﻳﺶ ﺭﺍ ﺑﺮ ﭼﻪ ﻛﺴﻲ ﺑﺎﻳﺪ ﺑﻴﺎﺯﻣﺎﻳﺪ‬
‫؟ ﺑﺮ ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ ﻳﺎ ﺑﺮ ﺩﻳﻮﭘﺮﺳﺘﺎﻥ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺑﻬﺘﺮ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻧﺨﺴﺘﻴﻦ ﺑﺎﺭ‪ ،‬ﻛﺎﺭﺁﺯﻣﻮﺩﮔﻲ ﻭ ﭼﻴﺮﻩ ﺩﺳﺘﻲ ﺧﻮﻳﺶ ﺭﺍ ﺑﺮ ﺩﻳﻮﭘﺮﺳﺘﺎﻥ ﺑﻴﺎﺯﻣﺎﻳﺪ ﺗﺎ ﺑﺮ ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ‪.‬‬

‫ﺍﮔﺮ ﺳﻪ ﺑﺎﺭ ﻫﻨﮕﺎﻡ ﺩﺭﻣﺎﻥ ﺩﻳﻮﭘﺮﺳﺘﺎﻥ ﺑﺎ ﻛﺎﺭﺩ )‪ ،(19‬ﺑﻴﻤﺎﺭ ﺑﻤﻴﺮﺩ‪ ،‬ﺁﻥ ﻣﺰﺩﺍﭘﺮﺳﺖ ﻫﻤﻮﺍﺭﻩ ﭘﺰﺷﻜﻲ ﻧﺎﺷﺎﻳﺴﺘﻪ ﺍﺳﺖ‪.‬‬

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‫‪ ...‬ﺍﺯ ﺁﻥ ﭘﺲ ﻫﻴﭻ ﮔﺎﻩ ﻧﺒﺎﻳﺪ ﺑﮕﺬﺍﺭﻧﺪ ﺍﻭ ﺑﻪ ﺩﺭﻣﺎﻥ ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ ﺩﺳﺖ ﺯﻧﺪ‪.‬‬

‫ﻫﻴﭻ ﮔﺎﻩ ﻧﺒﺎﻳﺪ ﺑﮕﺬﺍﺭﻧﺪ ﻣﺰﺩﺍﭘﺮﺳﺘﻲ ﺭﺍ ﺑﺎ ﻛﺎﺭﺩ ﺩﺭﻣﺎﻥ ﻛﻨﺪ ﻭ ﺗﻦ ﻭﻱ ﺭﺍ ﺑﺨﺮﺍﺷﺪ‪ .‬ﺍﮔﺮ ﺍﻭ ﺑﻪ ﺩﺭﻣﺎﻥ ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ ﺩﺳﺖ‬
‫ﺯﻧﺪ ﻳﺎ ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ ﺭﺍ ﺑﺎ ﻛﺎﺭﺩ ﺩﺭﻣﺎﻥ ﻛﻨﺪ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ‪ ‬ﮔﻨﺎﻩ ﻛﺸﺘﻦ ﺁﮔﺎﻫﺎﻧﻪ ﺑﺮ ﺍﻭ ﺭﻭﺍﺳﺖ‪.‬‬

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‫ﺍﮔﺮ ﺍﻭ ﺳﻪ ﺑﺎﺭ ﺩﻳﻮﭘﺮﺳﺘﺎﻥ ﺭﺍ ﺑﺎ ﻛﺎﺭﺩ ﺩﺭﻣﺎﻥ ﻛﻨﺪ ﻭ ﺑﻴﻤﺎﺭ ﺗﻨﺪﺭﺳﺘﻲ ﺧﻮﻳﺶ ﺭﺍ ﺑﺎﺯﻳﺎﺑﺪ‪ ،‬ﺍﺯ ﺁﻥ ﭘﺲ ﻫﻤﻮﺍﺭﻩ ﭘﺰﺷﻜﻲ‬
‫ﺷﺎﻳﺴﺘﻪ ﺍﺳﺖ‪.‬‬

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‫ﺍﻭ ﻣﻲ ﺗﻮﺍﻧﺪ ﻫﺮﮔﻮﻧﻪ ﺑﺨﻮﺍﻫﺪ ﺑﻪ ﺩﺭﻣﺎﻥ ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ ﺩﺳﺖ ﺯﻧﺪ‪ .‬ﺍﻭ ﻣﻲ ﺗﻮﺍﻧﺪ ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ ﺭﺍ ﺑﺎ ﻛﺎﺭﺩ ﺩﺭﻣﺎﻥ ﻛﻨﺪ ﻭ ﺑﻬﺒﻮﺩ‬
‫ﺑﺨﺸﺪ‪.‬‬

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‫)ﺏ(‬

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‫ﭘﺰﺷﻚ ﺑﺎﻳﺪ ﻣﻮﺑﺪ ﺭﺍ ﺩﺭ ﺑﺮﺍﺑﺮ ﺁﻓﺮﻳﻦ ﻭ ﺁﻣﺮﺯﺵ ﺧﻮﺍﻫﻲ ﻭﻱ )‪ ،(20‬ﺧﺎﻧﻪ‪ ‬ﺧﺪﺍ ﺭﺍ ﺑﻪ ﺍﺭﺯﺵ ﻭ‪‬ﺭﺯﺍﻭ ﻛﻢ ﺑﻬﺎﻳﻲ‪ ،‬ﺩﻫﺨﺪﺍ ﺭﺍ ﺑﻪ‬
‫ﺍﺭﺯﺵ ﻭﺭﺯﺍﻭ ﻣﻴﺎﻧﻪ ﺑﻬﺎﻳﻲ‪ ،‬ﺷﻬﺮﺑﺎﻥ ﺭﺍ ﺑﻪ ﺍﺭﺯﺵ ﻭﺭﺯﺍﻭ ﭘﺮﺑﻬﺎﻳﻲ ﻭ ﺷﻬﺮﻳﺎﺭ ﺭﺍ ﺑﻪ ﺍﺭﺯﺵ ﮔﺮﺩﻭﻧﻪ ﺍﻱ ﭼﻬﺎﺭ ﺍﺳﺒﻪ )‪ (21‬ﺩﺭﻣﺎﻥ‬
‫ﻛﻨﺪ‪.‬‬

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‫‪ ...‬ﺑﺎﻧﻮﻱ ﺧﺎﻧﻮﺍﺩﻩ ﺭﺍ ﺑﻪ ﺍﺭﺯﺵ ﻣﺎﺩﻩ ﺧﺮﻱ‪ ،‬ﻫﻤﺴﺮ ﺩﻫﺨﺪﺍ ﺭﺍ ﺑﻪ ﺍﺭﺯﺵ ﻣﺎﺩﻩ ﮔﺎﻭﻱ‪ ،‬ﻫﻤﺴﺮ ﺷﻬﺮﺑﺎﻥ ﺭﺍ ﺑﻪ ﺍﺭﺯﺵ ﻣﺎﺩﻳﺎﻧﻲ ﻭ‬
‫ﺷﻬﺮ ﺑﺎﻧﻮ ﺭﺍ ﺑﻪ ﺍﺭﺯﺵ ﻣﺎﺩﻩ ﺍﺷﺘﺮﻱ ﺩﺭﻣﺎﻥ ﻛﻨﺪ‪.‬‬

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‫‪ ...‬ﭘﺴﺮ ﺩﻫﺨﺪﺍ ﺭﺍ ﺑﻪ ﺍﺭﺯﺵ ﻭ‪‬ﺭﺯﺍﻭ ﭘﺮﺑﻬﺎﻳﻲ‪ ،‬ﻭ‪‬ﺭﺯﺍﻭ ﭘﺮﺑﻬﺎ ﺭﺍ ﺑﻪ ﺍﺭﺯﺵ ﻭ‪‬ﺭﺯﺍﻭ ﻣﻴﺎﻧﻪ ﺑﻬﺎﻳﻲ‪ ،‬ﻭ‪‬ﺭﺯﺍﻭ ﻣﻴﺎﻧﻪ ﺑﻬﺎ ﺭﺍ ﺑﻪ ﺍﺭﺯﺵ‬
‫ﻭﺭﺯﺍﻭ ﻛﻢ ﺑﻬﺎﻳﻲ‪ ،‬ﻭﺭﺯﺍﻭ ﻛﻢ ﺑﻬﺎ ﺭﺍ ﺑﻪ ﺍﺭﺯﺵ ﮔﻮﺳﻔﻨﺪﻱ ﻭ ﮔﻮﺳﻔﻨﺪ ﺭﺍ ﺑﻪ ﺍﺭﺯﺵ ﻳﻚ ﺧﻮﺭﺍﻙ ﮔﻮﺷﺖ ﺩﺭﻣﺎﻥ ﻛﻨﺪ‪(22).‬‬

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‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﺍﮔﺮ ﭘﺰﺷﻜﺎﻥ ﭼﻨﺪﻱ ﺑﺎ ﻳﻜﺪﻳﮕﺮ ﺑﻪ ﺩﺭﻣﺎﻥ ﺑﻴﻤﺎﺭ ﭘﺮﺩﺍﺯﻧﺪ‪ ،‬ﻳﻜﻲ ﺑﺎ ﻛﺎﺭﺩ‪ ‬ﭘﺰﺷﻜﻲ‪ ،‬ﺩﻳﮕﺮﻱ ﺑﺎ ﮔﻴﺎﻩ ﺩﺭﻣﺎﻧﻲ ﻭ ﺁﻥ ﺩﻳﮕﺮﻱ ﺑﺎ‬
‫“ﻣ‪‬ﻨـْﺜــَﺮﻩ ﺩﺭﻣﺎﻧﻲ”‪ ،‬ﺍﻳﻦ ﺳﻮﻣﻴﻦ ﺍﺳﺖ ﻛﻪ ﺑﻬﺘﺮ ﺍﺯ ﻫﻤﻪ ﺑﻴﻤﺎﺭﻱ ﺭﺍ ﺍﺯ ﺗﻦ ﺑﻴﻤﺎﺭ ﺍﺷﻮﻥ ﺩﻭﺭ ﻣﻲ ﻛﻨﺪ‪(23).‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍَﺷَﻮ‪‬ﻥ !‬

‫ﭼﻪ ﻫﻨﮕﺎﻡ ﭘﺲ ﺍﺯ ﺁﻥ ﻛﻪ ﻣﺮﺩﺍﺭ ﺁﺩﻣﻲ ﺩﺭ ﺁﻓﺘﺎﺏ ﺑﺮ ﺯﻣﻴﻦ ﻓﺮﻭ ﺍﻓﺘﺪ‪ ،‬ﺯﻣﻴﻦ ﺩﻳﮕﺮ ﺑﺎﺭﻩ ﭘﺎﻛﻲ ﻧﺨﺴﺘﻴﻦ ﺧﻮﻳﺶ ﺭﺍ ﺑﺎﺯ ﻣﻲ‬
‫ﻳﺎﺑﺪ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﻱ ﺯﺭﺗﺸﺖ ﺍَﺷَﻮ‪‬ﻥ !‬

‫ﻳﻚ ﺳﺎﻝ ﭘﺲ ﺍﺯ ﺁﻥ ﻣﺮﺩﺍﺭ ﺁﺩﻣﻲ ﺩﺭ ﺁﻓﺘﺎﺏ ﺑﺮ ﺯﻣﻴﻦ ﻓﺮﻭ ﺍﻓﺘﺪ‪ ،‬ﺯﻣﻴﻦ ﺩﻳﮕﺮ ﺑﺎﺭﻩ ﭘﺎﻛﻲ ﻧﺨﺴﺘﻴﻦ ﺧﻮﻳﺶ ﺭﺍ ﺑﺎﺯ ﻣﻲ‬
‫ﻳﺎﺑﺪ‪(24).‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍَﺷَﻮ‪‬ﻥ !‬

‫ﭼﻪ ﻫﻨﮕﺎﻡ ﭘﺲ ﺍﺯ ﺧﺎﻙ ﺳﭙﺎﺭﻱ ﻣﺮﺩﺍﺭ ﺁﺩﻣﻲ‪ ،‬ﺯﻣﻴﻦ ﺩﻳﮕﺮ ﺑﺎﺭﻩ ﭘﺎﻛﻲ ﻧﺨﺴﺘﻴﻦ ﺧﻮﻳﺶ ﺭﺍ ﺑﺎﺯ ﻣﻲ ﻳﺎﺑﺪ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﭘﻨﺠﺎﻩ ﺳﺎﻝ ﭘﺲ ﺍﺯ ﺧﺎﻙ ﺳﭙﺎﺭﻱ ﻣﺮﺩﺍﺭ ﺁﺩﻣﻲ‪ ،‬ﺯﻣﻴﻦ ﺩﻳﮕﺮ ﺑﺎﺭﻩ ﭘﺎﻛﻲ ﻧﺨﺴﺘﻴﻦ ﺧﻮﻳﺶ ﺭﺍ ﺑﺎﺯ ﻣﻲ ﻳﺎﺑﺪ‪(25).‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍَﺷَﻮ‪‬ﻥ !‬

‫ﭼﻪ ﻫﻨﮕﺎﻡ ﭘﺲ ﺍﺯ ﺁﻥ ﻛﻪ ﻣﺮﺩﺍﺭ ﺁﺩﻣﻲ ﺭﺍ ﺩﺭ ﺩﺧﻤﻪ ﻓﺮﻭ ﮔﺬﺍﺭﻧﺪ‪ ،‬ﺯﻣﻴﻨﻲ ﻛﻪ ﺩﺧﻤﻪ ﺑﺮ ﺁﻥ ﺑﺮ ﭘﺎﻱ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﺩﻳﮕﺮ ﺑﺎﺭﻩ‬
‫ﭘﺎﻛﻲ ﻧﺨﺴﺘﻴﻦ ﺧﻮﻳﺶ ﺭﺍ ﺑﺎﺯ ﻣﻲ ﻳﺎﺑﺪ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺧﺎﻙ ﻣﺮﺩﺍﺭ ﺑﺎ ﺧﺎﻙ ﺯﻣﻴﻦ ﺩﺭ ﺁﻣﻴﺰﺩ‪(26).‬‬

‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﻫﻤﮕﺎﻥ ﺭﺍ ﺩﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ﺑﻪ ﻓﺮﻭ ﺭﻳﺨﺘﻦ ﺩﺧﻤﻪ ﻫﺎ ﻭﺍﺩﺍﺭ‪(27).‬‬

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‫ﻛﺴﻲ ﻛﻪ ﺩﺧﻤﻪ ﻫﺎ ﺭﺍ ‪ -‬ﻫﺮ ﭼﻨﺪ ﺑﻪ ﺍﻧﺪﺍﺯﻩ ﻱ ﺗﻦ ﺧﻮﻳﺶ ‪ -‬ﻓﺮﻭ ﺭﻳﺰﺩ‪ ،‬ﮔﻨﺎﻫﺎﻧﻲ ﻛﻪ ﺩﺭ ﺍﻧﺪﻳﺸﻪ ﻭ ﮔﻔﺘﺎﺭ ﻭ ﻛﺮﺩﺍﺭ ﺍﺯ ﺍﻭ‬
‫ﺳﺮﺯﺩﻩ ﺍﺳﺖ‪ ،‬ﺁﻣﺮﺯﻳﺪﻩ ﻣﻲ ﺷﻮﺩ ﻭ ﺗﺎﻭﺍﻥ ﺁﻥ ﮔﻨﺎﻫﺎﻥ ﺑﺮ ﮔﺮﺩﻥ ﺍﻭ ﻧﻤﻲ ﻣﺎﻧﺪ؛ ﻫﻤﭽﻮﻥ ﻛﺴﻲ ﻛﻪ ﺩﺭ ﺁﻳﻴﻦ “ﭘ‪‬ﺘ‪‬ﺖ” ﺑﺨﺸﻮﺩﻩ‬
‫ﻣﻲ ﺷﻮﺩ‪(28).‬‬

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‫ﺩﻭ ﻣﻴﻨﻮ ﺑﺮﺍﻱ ﺩﺳﺖ ﻳﺎﺑﻲ ﺑﺮ ﺭﻭﺍﻥ ﻭﻱ ﺳﺘﻴﺰﻩ ﻧﻤﻲ ﻛﻨﻨﺪ )‪ (29‬ﻭ ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺑﻪ ﺳﺮﺍﻱ ﺑﻬﺮﻭﺯﻱ ﺍﺑﺪﻱ ﮔﺎﻡ ﻧﻬﺪ‪ ،‬ﺳﺘﺎﺭﮔﺎﻥ‬
‫ﻭ ﻣﺎﻩ ﻭ ﺧﻮﺭﺷﻴﺪ ﺑﻪ ﺩﻳﺪﺍﺭ ﺍﻭ ﺷﺎﺩﻣﺎﻧﻲ ﻣﻲ ﻛﻨﻨﺪ ﻭ ﻣﻦ ‪ -‬ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ‪ -‬ﺑﻪ ﺩﻳﺪﺍﺭ ﺍﻭ ﺷﺎﺩﻣﺎﻥ ﻣﻲ ﺷﻮﻡ ﻭ ﭼﻨﻴﻦ ﻣﻲ ﮔﻮﻳﻢ‪:‬‬

‫“ﺩﺭﻭﺩ ﺑﺮ ﺗﻮ ﺍﻱ ﺁﻓﺮﻳﺪﻩ ﻱ ﻣﻦ ! ﺗﻮ ﺁﻧﻲ ﻛﻪ ﻫﻢ ﺍﻛﻨﻮﻥ ﺍﺯ ﺟﻬﺎﻥ ﭘﺮ ﺁﺳﻴﺐ ﺑﻪ ﺳﺮﺍﻱ ﺟﺎﻭﺩﺍﻧﮕﻲ ﺷﺘﺎﻓﺘﻪ ﺍﻱ‪”.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍَﺷَﻮ‪‬ﻥ !‬

‫ﺟﺎﻱ ﺩﻳﻮﺍﻥ ﻛﺠﺎﺳﺖ ؟‬

‫ﺟﺎﻱ ﺩﻳﻮﭘﺮﺳﺘﺎﻥ ﻛﺠﺎﺳﺖ ؟‬

‫ﻛﺠﺎﺳﺖ ﺁﻥ ﺟﺎﻳﻲ ﻛﻪ ﮔﺮﻭﻩ ﻫﺎﻱ ﺩﻳﻮﺍﻥ ﺍﺯ ﺁﻥ ﺟﺎ ﻫﻤﮕﺎﻡ ﺗﺎﺧﺖ ﻣﻲ ﺁﻭﺭﻧﺪ ؟‬

‫ﻛﺠﺎﺳﺖ ﺁﻥ ﺟﺎﻳﻲ ﻛﻪ ﮔﺮﻭﻩ ﻫﺎﻱ ﺩﻳﻮﺍﻥ ﺍﺯ ﺁﻥ ﺟﺎ ﺗﺎﺧﺖ ﻛﻨﺎﻥ ﺩﺭ ﻣﻲ ﺁﻳﻨﺪ ؟‬

‫ﻛﺠﺎﺳﺖ ﺁﻥ ﺟﺎﻳﻲ ﻛﻪ ﮔﺮﻭﻩ ﻫﺎﻱ ﺩﻳﻮﺍﻥ ﺍﺯ ﺁﻥ ﺟﺎ ﻫﻤﮕﺎﻡ ﺗﺎﺧﺖ ﻣﻲ ﺁﻭﺭﻧﺪ ﺗﺎ ﭘﻨﺠﺎﻩ ﻫﺎ ﺻﺪﻫﺎ‪ ،‬ﺻﺪﻫﺎ ﻫﺰﺍﺭﻫﺎ‪ ،‬ﻫﺰﺍﺭﻫﺎ ﺩﻩ‬
‫ﻫﺰﺍﺭﻫﺎ‪ ،‬ﺩﻩ ﻫﺰﺍﺭﻫﺎ ﺩﻩ ﻫﺰﺍﺭﻫﺎ ﺩﻩ ﻫﺰﺍﺭﻫﺎ ﺗﻦ ﺭﺍ ﺑﻜﺸﻨﺪ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﺁﻥ ﺟﺎ ﻛﻪ ﺩﺧﻤﻪ ﻫﺎﻳﻲ ﺭﻭﻱ ﺯﻣﻴﻦ ﺑﺮ ﭘﺎ ﺩﺍﺷﺘﻪ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﻣﺮﺩﺍﺭﻫﺎ ﺭﺍ ﺩﺭ ﺁﻥ ﺟﺎ ﻓﺮﻭ ﻧﻬﺎﺩﻩ ﺍﻧﺪ‪.‬‬

‫ﺁﻥ ﺟﺎﺳﺖ ﺟﺎﻱ ﺩﻳﻮﺍﻥ‪.‬‬

‫ﺁﻥ ﺟﺎﺳﺖ ﻛﻪ ﮔﺮﻭﻩ ﻫﺎﻱ ﺩﻳﻮﺍﻥ ﺍﺯ ﺁﻥ ﺟﺎ ﻫﻤﮕﺎﻡ ﺗﺎﺧﺖ ﻣﻲ ﺁﻭﺭﻧﺪ‪.‬‬

‫ﺁﻥ ﺟﺎﺳﺖ ﺁﻥ ﺟﺎﻳﻲ ﻛﻪ ﮔﺮﻭﻩ ﻫﺎﻱ ﺩﻳﻮﺍﻥ ﺍﺯ ﺁﻥ ﺟﺎ ﺗﺎﺧﺖ ﻛﻨﺎﻥ ﺩﺭ ﻣﻲ ﺁﻳﻨﺪ ؟‬

‫ﺁﻥ ﺟﺎﺳﺖ ﻛﻪ ﮔﺮﻭﻩ ﻫﺎﻱ ﺩﻳﻮﺍﻥ ﺍﺯ ﺁﻥ ﺟﺎ ﻫﻤﮕﺎﻡ ﺗﺎﺧﺖ ﻣﻲ ﺁﻭﺭﻧﺪ ﺗﺎ ﭘﻨﺠﺎﻩ ﻫﺎ ﺻﺪﻫﺎ‪ ،‬ﺻﺪﻫﺎ ﻫﺰﺍﺭﻫﺎ‪ ،‬ﻫﺰﺍﺭﻫﺎ ﺩﻩ‬
‫ﻫﺰﺍﺭﻫﺎ‪ ،‬ﺩﻩ ﻫﺰﺍﺭﻫﺎ ﺩﻩ ﻫﺰﺍﺭﻫﺎ ﺩﻩ ﻫﺰﺍﺭﻫﺎ ﺗﻦ ﺭﺍ ﺑﻜﺸﻨﺪ‪.‬‬

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‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﺩﺭ ﺁﻥ ﺩﺧﻤﻪ ﻫﺎ‪ ،‬ﺩﻳﻮﺍﻥ ﺧﻮﺭﺍﻙ ﻣﻲ ﺧﻮﺭﻧﺪ ﻭ ﺁﻥ ﭼﻪ ﺭﺍ ﺧﻮﺭﺩﻩ ﺍﻧﺪ ﺍﺯ ﮔﻠﻮ ﺑﺮ ﻣﻲ ﺁﻭﺭﻧﺪ‪.‬‬

‫ﺁﻧﺎﻥ ﺧﻮﺭﺍﻙ ﻣﻲ ﺧﻮﺭﻧﺪ؛ ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﻛﻪ ﺷﻤﺎ ﻣﺮﺩﻣﺎﻥ ﺩﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ‪ ،‬ﺧﻮﺭﺍﻙ ﻭ ﮔﻮﺷﺖ ﭘﺨﺘﻪ ﻣﻲ ﺧﻮﺭﻳﺪ‪.‬‬

‫ﺍﻱ ﻣﺮﺩﻣﺎﻥ !‬

‫ﺍﻳﻦ ﺑﻮﻱ ﺧﻮﺭﺍﻙ ﺁﻥ ﻫﺎﺳﺖ ﻛﻪ ﺷﻤﺎ ﺩﺭ ﺁﻥ ﺟﺎ ﻣﻲ ﺷﻨﻮﻳﺪ‪.‬‬

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‫ﺗﺎ ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﮔﻨﺪﻣﺎﻳﻪ ﺩﺭ ﺁﻥ ﺩﺧﻤﻪ ﻫﺎ ﺑﺮﺟﺎﺳﺖ‪ ،‬ﺩﻳﻮﺍﻥ ﺩﺭ ﺁﻥ ﺟﺎ ﺷﺎﺩﻣﺎﻧﻲ ﻣﻲ ﻛﻨﻨﺪ‪ .‬ﮔﻨﺪ ﺑﻴﻤﺎﺭﻱ ﻫﺎﻱ ﮔﺮ‪ ،‬ﺗﺐ‪،‬‬
‫ﺁﺑﮕﻮﻧﻪ ﻫﺎﻱ ﭼﺮﻛﻴﻦ )‪ (30‬ﻧﺎﺗﻮﺍﻧﻲ‪ ،‬ﻧﺮﻡ ﺍﺳﺘﺨﻮﺍﻧﻲ ﻭ ﺳﭙﻴﺪﻣﻮﻳﻲ ﻧﺎﺑﻬﻨﮕﺎﻡ ﺍﺯ ﺩﺧﻤﻪ ﻫﺎ ﺑﺮﺁﻳﺪ‪.‬‬

‫ﺩﺭ ﺁﻥ ﺟﺎ ﺍﺯ ﺷﺎﻣﮕﺎﻫﺎﻥ ﺗﺎ ﺑﺎﻣﺪﺍﺩﺍﻥ‪ ،‬ﻣﺮگ ﺑﻴﺸﺘﺮﻳﻦ ﺯﻭﺭﻣﻨﺪﻱ ﻭ ﭼﻴﺮﮔﻲ ﺭﺍ ﺑﺮ ﻣﺮﺩﻣﺎﻥ ﺩﺍﺭﺩ‪.‬‬

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‫ﺍﮔﺮ ﺩﻳﻮﭘﺮﺳﺘﺎﻧﻲ ﺩﺭ ﺁﻥ ﺟﺎ ﺑﺎﺷﻨﺪ ﻛﻪ ﺑﻪ ﺟﺴﺖ ﻭ ﺟﻮﻱ ﻣﻴﻨﻮﻱ ﺑﻬﺘﺮ ﺑﺮﻧﻴﺎﻳﻨﺪ‪“ ،‬ﺟ‪‬ﻴﻨﻲ”)‪ (31‬ﺁﻥ ﺑﻴﻤﺎﺭﻱ ﻫﺎ ﺭﺍ ﺩﺭ ﭘﺎﻫﺎ ﻭ‬
‫ﺩﺳﺖ ﻫﺎ ﻭ ﮔﻴﺴﻮﺍﻥ ﺁﻧﺎﻥ ﺑﻪ ﺍﻧﺪﺍﺯﻩ ﻱ ﻳﻚ ﺳﻮﻡ ﻧﻴﺮﻭﻣﻨﺪﺗﺮ ﻣﻲ ﻛﻨﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﺮﮔﺎﻩ ﺩﺭ ﺧﺎﻧﻪ ﻱ ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ ﺯﻥ ﺁﺑﺴﺘﻨﻲ ﭘﺲ ﺍﺯ ﺑﺎﺭﺩﺍﺭﻱ ﻳﻚ ﻳﺎ ﺩﻭ ﻳﺎ ﺳﻪ ﻳﺎ ﭼﻬﺎﺭ ﻳﺎ ﭘﻨﺞ ﻳﺎ ﺷﺶ ﻳﺎ ﻫﻔﺖ ﻳﺎ ﻫﺸﺖ‬

‫ﻳﺎ ﻧﻪ ﻳﺎ ﺩﻩ ﻣﺎﻫﻪ‪ ،‬ﻛﻮﺩﻛﻲ ﻣﺮﺩﻩ ﺑﺰﺍﻳﺪ‪ ،‬ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ ﺁﻥ ﺯﻥ ﺭﺍ ﺑﻪ ﻛﺠﺎ ﺑﺎﻳﺪ ﺑﺒﺮﻧﺪ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺑﻪ ﺟﺎﻳﻲ ﺩﺭ ﺁﻥ ﺧﺎﻧﻪ ﻱ ﺯﺭﺗﺸﺘﻲ ﻛﻪ ﺯﻣﻴﻦ ﺁﻥ ﺑﻲ ﺁﺏ ﻭ ﮔﻴﺎﻩ ﺗﺮﻳﻦ ﺟﺎ ﺑﺎﺷﺪ؛ ﮔﻠﻪ ﻫﺎﻱ ﮔﺎﻭﺍﻥ ﻭ ﮔﻮﺳﻔﻨﺪﺍﻥ ﻛﻤﺘﺮ ﺍﺯ ﺁﻥ‬
‫ﺑﮕﺬﺭﻧﺪ؛ ﺁﺗﺶ ‪ -‬ﭘﺴﺮ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ‪ -‬ﻛﻤﺘﺮ ﺩﺭ ﺁﻥ ﺑﺮﺍﻓﺮﻭﺧﺘﻪ ﺷﻮﺩ؛ ﺩﺳﺘﻪ ﻫﺎﻱ ﺑﺮﺳﻢ ﻭﻳﮋﻩ ﻱ ﺁﻳﻴﻦ ﻛﻤﺘﺮ ﺑﺪﺍﻥ ﺑﺮﺩﻩ‬
‫ﺷﻮﺩ ﻭ ﻣﺮﺩﻡ ﺍﺷﻮﻥ ﻛﻤﺘﺮ ﺍﺯ ﺁﻥ ﺑﮕﺬﺭﻧﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﺩﻭﺭ ﺍﺯ ﺁﺗﺶ ؟‬

‫ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﺩﻭﺭ ﺍﺯ ﺁﺏ ؟‬

‫ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﺩﻭﺭ ﺍﺯ ﺩﺳﺘﻪ ﻫﺎﻱ ﺑﺮﺳﻢ ﻭﻳﮋﻩ ﻱ ﺁﻳﻴﻦ ؟‬

‫ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﺩﻭﺭ ﺍﺯ ﻣﺮﺩﻡ ﺍﺷﻮﻥ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺳﻲ ﮔﺎﻡ ﺩﻭﺭ ﺍﺯ ﺁﺗﺶ‪.‬‬

‫ﺳﻲ ﮔﺎﻡ ﺩﻭﺭ ﺍﺯ ﺁﺏ‪.‬‬

‫ﺳﻲ ﮔﺎﻡ ﺩﻭﺭ ﺍﺯ ﺩﺳﺘﻪ ﻫﺎﻱ ﺑﺮﺳﻢ ﻭﻳﮋﻩ ﻱ ﺁﻳﻴﻦ‪.‬‬

‫ﺳﻪ ﮔﺎﻡ ﺩﻭﺭ ﺍﺯ ﻣﺮﺩﻡ ﺍﺷﻮﻥ‪.‬‬

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‫ﻣﺰﺩﺍ ﭘﺮﺳﺘﺎﻥ ﺑﺎﻳﺪ ﮔﺮﺩﺍﮔﺮﺩ ﺁﻥ ﺟﺎ ﭼﻴﻨﻪ ﺍﻱ ﺑﺮﺁﻭﺭﻧﺪ ﻭ ﺩﺭ ﺩﺭﻭﻥ ﺁﻥ‪ ،‬ﺍﻭ ﺭﺍ ﺧﻮﺭﺍﻙ ﻭ ﺟﺎﻣﻪ ﺩﻫﻨﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻧﺨﺴﺘﻴﻦ ﺧﻮﺭﺍﻛﻲ ﻛﻪ ﺑﺪﺍﻥ ﺯﻥ ﺑﺎﻳﺪ ﺩﺍﺩﻩ ﺷﻮﺩ‪ ،‬ﭼﻴﺴﺖ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺑﺎﻳﺪ ﺳﻪ ﻳﺎ ﺷﺶ ﻳﺎ ﻧُﻪ ﺟﺎﻡ )‪“ (32‬ﮔـُﻤﻴﺰ” ﺁﻣﻴﺨﺘﻪ ﺑﺎ ﺧﺎﻛﺴﺘﺮ ﺑﻴﺎﺷﺎﻣﺪ ﺗﺎ ﮔﻮﺭ ﺩﺭﻭﻥ ﺯﻫﺪﺍﻥ ﻭﻱ ﺷﺴﺘﻪ ﺷﻮﺩ‪(33).‬‬

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‫ﭘﺲ ﺁﻧﮕﺎﻩ ﻣﻲ ﺗﻮﺍﻧﺪ ﺷﻴﺮ ﮔﺮﻡ ﻣﺎﺩﻳﺎﻥ ﻳﺎ ﮔﺎﻭ ﻳﺎ ﻣﻴﺶ ﻳﺎ ﺑﺰ ﻳﺎ ﮔﻮﺷﺖ ﭘﺨﺘﻪ ﻭ ﻧﺎﻥ ﻭ ﺷﺮﺍﺏ ﻧﺎﺏ ﺑﻴﺎﺷﺎﻣﺪ ﻭ ﺑﺨﻮﺭﺩ؛ ﺍﻣﺎ‬
‫ﻧﻮﺷﻴﺪﻥ ﺁﺏ ﺑﺮ ﺍﻭ ﺭﻭﺍ ﻧﻴﺴﺖ‪(34).‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﭼﻨﻴﻦ ﺯﻧﻲ ﺗﺎ ﭼﻪ ﻫﻨﮕﺎﻡ ﺑﺎﻳﺪ ﺑﺪﻳﻦ ﺳﺎﻥ ﺑﻤﺎﻧﺪ ﻭ ﺗﺎ ﭼﻪ ﻫﻨﮕﺎﻡ ﺑﺎﻳﺪ ﺗﻨﻬﺎ ﺑﺎ ﺍﻳﻦ ﮔﻮﻧﻪ ﮔﻮﺷﺖ ﻭ ﻧﺎﻥ ﻭ ﺷﺮﺍﺏ ﺯﻧﺪﮔﻲ ﻛﻨﺪ‬
‫ﻭ ﺍﺯ ﻧﻮﺷﻴﺪﻥ ﺁﺏ ﺑﭙﺮﻫﻴﺰﺩ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺑﺎﻳﺪ ﺗﺎ ﺳﻪ ﺷﺐ ﺑﺪﻳﻦ ﺳﺎﻥ ﺑﻤﺎﻧﺪ‪ .‬ﺑﺎﻳﺪ ﺗﺎ ﺳﻪ ﺷﺐ ﺑﺎ ﺍﻳﻦ ﮔﻮﻧﻪ ﮔﻮﺷﺖ ﻭ ﻧﺎﻥ ﻭ ﺷﺮﺍﺏ ﺯﻧﺪﮔﻲ ﻛﻨﺪ ﻭ ﺍﺯ ﻧﻮﺷﻴﺪﻥ ﺁﺏ‬
‫ﺑﭙﺮﻫﻴﺰﺩ‪ .‬ﭘﺲ ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺍﻳﻦ ﺳﻪ ﺷﺐ ﺳﭙﺮﻱ ﺷﺪ‪ ،‬ﺗﻦ ﻭ ﺟﺎﻣﻪ ﻱ ﺧﻮﻳﺶ ﺭﺍ ﺑﺎ “ﮔﻤﻴﺰ” ﻭ ﺁﺏ ﺩﺭ ﻛﻨﺎﺭ ﻧﻪ ﮔﻮﺩﺍﻝ ﺑﺸﻮﻳﺪ‬
‫)‪ (35‬ﻭ ﺑﺪﻳﻦ ﺳﺎﻥ ﭘﺎﻙ ﺷﻮﺩ‪(36).‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍَﺷَﻮ‪‬ﻥ !‬

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‫ﺍﮔﺮ ﺗﻦ ﻧﺎﭘﺎﻙ ﺁﻥ ﺯﻥ ﺩﭼﺎﺭ ﺗﺐ ﻟﺮﺯﻩ ﺷﻮﺩ ﻳﺎ ﺁﺳﻴﺐ ﻫﺎﻱ ﺩﻭﮔﺎﻧﻪ ﻱ ﮔﺮﺳﻨﮕﻲ ﻭ ﺗﺸﻨﮕﻲ ﺑﺪﻭ ﺭﻭﻱ ﺁﻭﺭﺩ‪ ،‬ﺁﻳﺎ ﺭﻭﺍﺳﺖ ﻛﻪ‬
‫ﺁﺏ ﺑﻨﻮﺷﺪ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺭﻭﺍﺳﺖ ﻛﻪ ﺁﺏ ﺑﻨﻮﺷﺪ؛ ﺯﻳﺮﺍ ﻧﺨﺴﺘﻴﻦ ﺧﻮﻳﺸﻜﺎﺭﻱ ﺍﻭ ﺭﻫﺎﻳﻲ ِﺯﻧﺪﮔﻲ ﺧﻮﻳﺶ ﺍﺳﺖ‪ .‬ﺍﻣﺎ ﺍﮔﺮ ﭘﻴﺶ ﺍﺯ ﺁﻥ ﻛﻪ ﻣﺮﺩﻱ ﭘﺎﻙ ﻭ‬
‫ﺍﺷﻮﻥ ﻭ ﺩﻳﻦ ﺁﮔﺎﻩ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﺭﻭﺍ ﺑﺪﺍﻧﺪ‪ ،‬ﺧﻮﺩ ﺑﻪ ﺩﻟﺨﻮﺍﻩ ﺁﺏ ﺑﻨﻮﺷﺪ‪ ،‬ﺑﺮ ﺷﻤﺎ ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ ﺍﺳﺖ ﻛﻪ ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻫﺶ ﺭﺍ ﺑﻪ‬
‫ﮔﺮﺩﻥ ﮔﻴﺮﻳﺪ‪.‬‬

‫ﺍﺯ ﻣﻮﺑﺪﺍﻥ ﻣﻮﺑﺪ ﻳﺎ ﺳ‪‬ﺮَﻭﺷﺎﻭ‪‬ﺭِﺯ ﺩﺍﺩﺧﻮﺍﻫﻲ ﻛﻨﻴﺪ ﺗﺎ ﺑﻪ ﭘﺎﺩﺍﻓﺮﻩ‪ ‬ﮔﻨﺎﻫﺘﺎﻥ ﺩﺍﻭﺭﻱ ﻛﻨﺪ‪.‬‬

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‫ﭘﺎﺩﺍﻓﺮﻩ‪ ‬ﭼﻨﻴﻦ ﮔﻨﺎﻫﻲ ﭼﻴﺴﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﻳﻦ ﻛﺮﺩﺍﺭ‪ ،‬ﻛﺮﺩﺍﺭ “ﭘـِﺸﻮﺗـَﻨﻮ” ﺍﺳﺖ ﻭ ﭘﺎﺩﺍﻓﺮﻩ ﺍﺵ ﺩﻭﻳﺴﺖ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﺩﻭﻳﺴﺖ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳﺮﻭﺷﻮ ‪-‬‬
‫ﭼﺮﻥ ﺍﺳﺖ‪(37).‬‬

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‫ﺑﺨﺶ ﺩﻫﻢ‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍَﺷَﻮ‪‬ﻥ !‬

‫ﺁﻳﺎ ﺁﻭﻧﺪﻫﺎﻳﻲ ﺭﺍ ﻛﻪ ﻣﺮﺩﻣﺎﻥ ﺩﺭ ﺁﻥ ﻫﺎ ﺧﻮﺭﺍﻙ ﻣﻲ ﺧﻮﺭﻧﺪ‪ ،‬ﻫﺮ ﮔﺎﻩ ﺑﺎ ﻣﺮﺩﺍﺭ ﺳﮕﺎﻥ ﻳﺎ ﻣﺮﺩﻣﺎﻥ ﺑﺮﺧﻮﺭﺩ ﻳﺎﺑﺪ ﻣﻲ ﺗﻮﺍﻥ‬
‫ﭘﺎﻙ ﻛﺮﺩ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﻱ ﺯﺭﺗﺸﺖ ﺍَﺷَﻮ‪‬ﻥ !‬

‫ﻣﻲ ﺗﻮﺍﻥ ﭼﻨﻴﻦ ﻛﺮﺩ‪.‬‬

‫ﭼﮕﻮﻧﻪ ﭼﻨﻴﻦ ﺗﻮﺍﻥ ﻛﺮﺩ ؟‬

‫ﺁﻭﻧﺪﻫﺎﻱ ﺯﺭﻳﻦ ﺭﺍ ﺑﺎﻳﺪ ﻳﻚ ﺑﺎﺭ ﺑﺎ ﮔﻤﻴﺰ ﺑﺸﻮﻳﻨﺪ؛ ﻳﻚ ﺑﺎﺭ ﺧﺎﻙ ﻣﺎﻝ ﻛﻨﻨﺪ ﻭ ﻳﻚ ﺑﺎﺭ ﺑﺎ ﺁﺏ ﺑﺸﻮﻳﻨﺪ؛ ﺁﻧﮕﺎﻩ ﭘﺎﻙ ﺷﻮﺩ‪.‬‬

‫ﺁﻭﻧﺪﻫﺎﻱ ﺳﻴﻤﻴﻦ ﺭﺍ ﺑﺎﻳﺪ ﺩﻭ ﺑﺎﺭ ﺑﺎ ﮔﻤﻴﺰ ﺑﺸﻮﻳﻨﺪ؛ ﺩﻭ ﺑﺎﺭ ﺧﺎﻙ ﻣﺎﻝ ﻛﻨﻨﺪ ﻭ ﺩﻭﺑﺎﺭ ﺑﺎ ﺁﺏ ﺑﺸﻮﻳﻨﺪ؛ ﺁﻧﮕﺎﻩ ﭘﺎﻙ ﺷﻮﺩ‪.‬‬

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‫ﺁﻭﻧﺪﻫﺎﻱ ﺑﺮﻧﺠﻴﻦ ﺭﺍ ﺑﺎﻳﺪ ﺳﻪ ﺑﺎﺭ ﺑﺎ ﮔﻤﻴﺰ ﺑﺸﻮﻳﻨﺪ؛ ﺳﻪ ﺑﺎﺭ ﺧﺎﻙ ﻣﺎﻝ ﻛﻨﻨﺪ ﻭ ﺳﻪ ﺑﺎﺭ ﺑﺎ ﺁﺏ ﺑﺸﻮﻳﻨﺪ؛ ﺁﻧﮕﺎﻩ ﭘﺎﻙ ﺷﻮﺩ‪.‬‬

‫ﺁﻭﻧﺪﻫﺎﻱ ﺁﻫﻨﻴﻦ ﺭﺍ ﺑﺎﻳﺪ ﭼﻬﺎﺭ ﺑﺎﺭ ﺑﺎ ﮔﻤﻴﺰ ﺑﺸﻮﻳﻨﺪ؛ ﭼﻬﺎﺭ ﺑﺎﺭ ﺧﺎﻙ ﻣﺎﻝ ﻛﻨﻨﺪ ﻭ ﭼﻬﺎﺭ ﺑﺎﺭ ﺑﺎ ﺁﺏ ﺑﺸﻮﻳﻨﺪ؛ ﺁﻧﮕﺎﻩ ﭘﺎﻙ‬
‫ﺷﻮﺩ‪.‬‬

‫ﺁﻭﻧﺪﻫﺎﻱ ﺳﻨﮕﻲ ﺭﺍ ﺑﺎﻳﺪ ﺷﺶ ﺑﺎﺭ ﺑﺎ ﮔﻤﻴﺰ ﺑﺸﻮﻳﻨﺪ؛ ﺷﺶ ﺑﺎﺭ ﺧﺎﻙ ﻣﺎﻝ ﻛﻨﻨﺪ ﻭ ﺷﺶ ﺑﺎﺭ ﺑﺎ ﺁﺏ ﺑﺸﻮﻳﻨﺪ؛ ﺁﻧﮕﺎﻩ ﭘﺎﻙ‬
‫ﺷﻮﺩ‪.‬‬

‫ﺁﻭﻧﺪﻫﺎﻱ ﮔﻠﻴﻦ ﻳﺎ ﭼﻮﺑﻴﻦ ﻳﺎ ﺳﻔﺎﻟﻴﻦ‪ ،‬ﻫﻤﻮﺍﺭﻩ ﻧﺎﭘﺎﻙ ﻣﻲ ﻣﺎﻧﺪ‪.‬‬

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‫ﺑﺨﺶ ﻳﺎﺯﺩﻫﻢ‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍَﺷَﻮ‪‬ﻥ !‬

‫ﺁﻳﺎ ﻣﺎﺩﻩ ﮔﺎﻭﻱ ﻛﻪ ﻣﺮﺩﺍﺭ ﺳﮕﺎﻥ ﻳﺎ ﻣﺮﺩﻣﺎﻥ ﺭﺍ ﺧﻮﺭﺩﻩ ﺑﺎﺷﺪ‪ ،‬ﻣﻲ ﺗﻮﺍﻧﺪ ﭘﺎﻙ ﺷﻮﺩ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﻱ ﺯﺭﺗﺸﺖ ﺍَﺷَﻮ‪‬ﻥ !‬

‫ﺁﺭﻱ ﻣﻲ ﺗﻮﺍﻧﺪ؛ ﺍﻣﺎ ﺗﺎ ﻳﻚ ﺳﺎﻝ ﻣﻮﺑﺪ ﻧﺒﺎﻳﺪ ﺍﺯ ﺁﻥ ﮔﺎﻭ ﺷﻴﺮ ﻭ ﭘﻨﻴﺮ ﺑﺮﺍﻱ ﺁﻳﻴﻦ ﺑﺮﺳﻢ ﻭ ﮔﻮﺷﺖ ﺑﺮﺍﻱ ﺁﻳﻴﻦ ﺯ‪‬ﻭﺭ ﺑﺮﮔﻴﺮﺩ‪.‬‬

‫ﭘﺲ ﺍﺯ ﺳﭙﺮﻱ ﺷﺪﻥ ﻳﻚ ﺳﺎﻝ‪ ،‬ﻣﺮﺩ ﭘﺎﺭﺳﺎ ﻣﻲ ﺗﻮﺍﻧﺪ ﻫﻤﭽﻮﻥ ﭘﻴﺶ ﺗﺮ‪ ،‬ﺍﺯ ﺁﻥ ﮔﺎﻭ ﺧﻮﺭﺍﻙ ﺑﺪﺳﺖ ﺁﻭﺭﺩ‪(38).‬‬

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‫ﺑﺨﺶ ﺩﻭﺍﺯﺩﻫﻢ‬

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‫ﺍﻱ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍﻱ ﺍَﺷَﻮ‪‬ﻥ !‬

‫ﺁﻥ ﻛﻴﺴﺖ ﻛﻪ ﺩﺭ ﺍﻧﺪﻳﺸﻪ ﻱ ﺍﺷﻮﻧﻲ ﺍﺳﺖ؛ ﺩﺭ ﺁﺭﺯﻭﻱ ﺍﺷﻮﻧﻲ ﺍﺳﺖ؛ ﺍﻣﺎ ﺍﺯ ﺭﺍﻩ ﺍﺷﻮﻧﻲ ﮔﻤﺮﺍﻩ ﻣﻲ ﺷﻮﺩ ؟‬

‫ﺁﻥ ﻛﻴﺴﺖ ﻛﻪ ﺩﺭ ﺍﻧﺪﻳﺸﻪ ﻱ ﺍﺷﻮﻧﻲ ﺍﺳﺖ؛ ﺍﻣﺎ ﺑﻪ ﺭﺍﻩ ﺩﺭﻭﺝ ﮔﺎﻡ ﻣﻲ ﻧﻬﺪ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺁﻥ ﻛﻪ ﺩﺭ ﺍﻧﺪﻳﺸﻪ ﻱ ﺍﺷﻮﻧﻲ ﺍﺳﺖ؛ ﺩﺭ ﺁﺭﺯﻭﻱ ﺍﺷﻮﻧﻲ ﺍﺳﺖ؛ ﺍﻣﺎ ﺍﺯ ﺭﺍﻩ ﺍﺷﻮﻧﻲ ﮔﻤﺮﺍﻩ ﻣﻲ ﺷﻮﺩ‪ ،‬ﺁﻥ ﻛﻪ ﺩﺭ ﺍﻧﺪﻳﺸﻪ ﻱ‬
‫ﺍﺷﻮﻧﻲ ﺍﺳﺖ؛ ﺍﻣﺎ ﺑﻪ ﺭﺍﻩ ﺩﺭﻭﺝ ﮔﺎﻡ ﻣﻲ ﻧﻬﺪ‪ ،‬ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﺁﺏ ﺁﻟﻮﺩﻩ ﺑﻪ ﻣﺮﺩﺍﺭ ﺭﺍ ﺑﻪ ﺁﻳﻴﻦ ﭘﻴﺸﻜﺶ ﺁﻭﺭﺩ؛ ﻛﺴﻲ ﺍﺳﺖ‬
‫ﻛﻪ ﭘﺲ ﺍﺯ ﻓﺮﻭﺭﻓﺘﻦ ﻭ ﭘﻴﺶ ﺍﺯ ﺑﺮﺁﻣﺪﻥ ﺧﻮﺭﺷﻴﺪ‪ ،‬ﺯ‪‬ﻭﺭ ﻧﻴﺎﺯ ﺁﻭﺭﺩ‪(39).‬‬

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‫ﭘﺎﻧﻮﺷﺖ ﻫﺎ ‪:‬‬

‫‪ .1‬ﺩﻭﺯﺥ ﺩﺭ ﺍﭘﺎﺧﺘﺮ )= ﺷﻤﺎﻝ( ﺟﺎﻱ ﺩﺍﺭﺩ‪).‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ ﻧﻮﺯﺩﻫﻢ‪ ،‬ﺑﻨﺪ ‪ 1‬ﻭ ﻓﺮﮔﺮﺩ ﺑﻴﺴﺖ ﻭ ﺩﻭﻡ‪ ،‬ﺑﻨﺪ ‪ 25‬ﻭ‬
‫ﺑﻨﺪﻫﺸﻦ ﺑﺨﺶ ‪ ،36‬ﺑﻨﺪ ‪(12‬‬

‫‪ .2‬ﺗﺎ ﻫﻨﮕﺎﻣﻲ ﻛﻪ “ﺳﮓ ‪ -‬ﺩﻳﺪ” ﺍﻧﺠﺎﻡ ﭘﺬﻳﺮﺩ‪ .‬ﺳﮓ ‪ -‬ﺩﻳﺪ ﺁﻳﻴﻨﻲ ﺍﺳﺖ ﻛﻪ ﺭﻳﺸﻪ ﺩﺭ ﺍﺳﺎﻃﻴﺮ ﻛﻬﻦ ﻫﻨﺪ ﻭ ﺍﻳﺮﺍﻧﻲ ﺩﺍﺭﺩ ﻭ‬
‫ﺑﻨﺎﺑﺮ ﺁﻥ ﺁﻳﻴﻦ‪ ،‬ﺳﮕﻲ ﺭﺍ )ﺑﺎ ﻭﻳﮋﮔﻲ ﻫﺎﻳﻲ ﻛﻪ ﺑﺮﺍﻳﺶ ﺑﺮ ﻣﻲ ﺷﻤﺮﻧﺪ( ﺑﺮ ﺗﻦ ﻣﺮﺩﻩ ﻭ ﺭﺍﻫﻲ ﻛﻪ ﻣﺮﺩﻩ ﻭ ﺭﺍﻫﻲ ﻛﻪ ﻣﺮﺩﻩ ﺭﺍ ﺍﺯ‬
‫ﺁﻥ ﺑﻪ ﺩﺧﻤﻪ ﻣﻲ ﺑﺮﻧﺪ‪ ،‬ﻣﻲ ﮔﺬﺭﺍﻧﻨﺪ ﻭ ﺑﺮ ﺁﻧﻨﺪ ﻛﻪ “ﻧﺴﻮ”)ﺩﻳﻮ ﻻﺷﻪ ﻭ ﻣﺮﺩﺍﺭ( ﺍﺯ ﺁﻥ ﺟﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ﻭ ﺁﻻﻳﺶ ﺍﺯ ﺁﻥ ﻣﺤﻴﻂ‬
‫ﺩﻭﺭ ﻣﻲ ﺷﻮﺩ‪).‬ﺟﻴﻤﺰ ﺩﺍﺭﻣﺴﺘﺘﺮ(‬

‫‪ .3‬ﺳﮓ ‪ -‬ﺩﻳﺪ ﻣﻲ ﺗﻮﺍﻧﺪ ﺑﻪ ﻭﺳﻴﻠﻪ ﻱ ﭘﺮﻧﺪﮔﺎﻥ ﺷﻜﺎﺭﻱ ﻧﻴﺰ ﺻﻮﺭﺕ ﭘﺬﻳﺮﺩ ﻭ ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺳﺎﻳﻪ ﻱ ﺁﻥ ﻫﺎ ﺑﺮ ﺗﻦ ﻣﺮﺩﻩ‬
‫ﺑﻴﻔﺘﺪ )ﻫﻤﭽﻨﺎﻥ ﻛﻪ ﺩﺭ ﻣﻮﺭﺩ ﺳﮓ‪ ،‬ﻭﻗﺘﻲ ﭘﻮﺯﻩ ﻱ ﺍﻭ ﺑﻪ ﺗﻦ ﻣﺮﺩﻩ ﻧﺰﺩﻳﻚ ﺷﻮﺩ( ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺯﺩﻩ ﻭ ﮔﺮﻳﺰﺍﻥ ﻣﻲ ﺷﻮﺩ‬
‫)ﮔﺰﺍﺭﺵ ﻫﺎﻱ ﭘﻬﻠﻮﻱ( ﺯﻧﺪ )ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .4‬ﺭﻭﺯ ﺑﻪ ﭘﻨﺞ ﭘﺎﺱ ﻳﺎ ﻧﻮﺑﺖ ﺑﺨﺶ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻫﺮ ﮔﺎﻩ ﻛﺴﻲ ﺧﻮﺩ ﺑﻪ ﺧﻮﺩ ﺑﻤﻴﺮﺩ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻲ ﺩﺭﻧﮓ ﻣﻲ ﺁﻳﺪ؛ ﺍﻣﺎ‬
‫ﺍﮔﺮ ﻣﺮگ ﺩﺭ ﭘﻲ ﺭﻭﻳﺪﺍﺩﻱ ﻧﺎﮔﻬﺎﻧﻲ ﭘﻴﺶ ﺁﻳﺪ‪ ،‬ﻏﺎﻓﻠﮕﻴﺮ ﻣﻲ ﺷﻮﺩ ﻭ ﻧﻴﺎﺯ ﺑﻪ ﺯﻣﺎﻧﻲ ﺩﺍﺭﺩ ﺗﺎ ﺍﺯ ﺁﻥ ﺁﮔﺎﻩ ﺷﻮﺩ ﻭ‬
‫ﺑﻴﺎﻳﺪ‪).‬ﺯﻳﺮﻧﻮﻳﺲ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺑﺮ ﮔﺰﺍﺭﺵ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .5‬ﺩﻧﺒﺎﻟﻪ ﻱ ﺟﻤﻠﻪ ﭘﺲ ﺍﺯ “ﭘﻴﻜﺮ ﻣﮕﺴﻲ” ﻣﺎﻧﻨﺪ ﺑﻨﺪ ‪ 2‬ﻫﻤﻴﻦ ﻓﺮﮔﺮﺩ ﺍﺳﺖ‪.‬‬

‫‪ = .6‬ﺑﻨﺪﻫﺎﻱ ‪ 27‬ﺗﺎ ‪ 30‬ﻓﺮﮔﺮﺩ ﭘﻨﺠﻢ‪.‬‬

‫‪ .7‬ﺑﻨﺎ ﺑﻪ ﻧﻮﺷﺘﻪ ﻱ ﭘﺎﺭﻩ ﺍﻱ ﺍﺯ ﮔﺰﺍﺭﺷﮕﺮﺍﻥ‪ ،‬ﺗﻨﻬﺎ ﺁﻥ ﺑﺨﺶ ﺍﺯ ﺟﺎﻣﻪ ﻛﻪ ﺁﻟﻮﺩﻩ ﺷﺪﻩ ﺑﺎﺷﺪ‪ ،‬ﭘﺎﺭﻩ ﭘﺎﺭﻩ ﻣﻲ ﺷﻮﺩ ﻭ ﻣﻲ ﺗﻮﺍﻥ‬
‫ﺍﺯ ﺑﺎﺯﻣﺎﻧﺪﻩ ﻱ ﺁﻥ ﺍﺳﺘﻔﺎﺩﻩ ﻛﺮﺩ‪).‬ﺯﻳﺮﻧﻮﻳﺲ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺑﺮ ﮔﺰﺍﺭﺵ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪“ .8‬ﺍﺭﻣﺸﺖ” ﻛﺴﻲ ﻛﻪ ﺷﻜﺴﺘﻪ ﻭ ﺍﺯ ﻛﺎﺭ ﺍﻓﺘﺎﺩﻩ ﺑﺎﺷﺪ ﻭ ﺑﺎﻳﺪ ﮔﻔﺖ ﻛﺴﻲ ﻛﻪ ﻧﺎﭘﺎﻙ ﺍﺳﺖ ﺩﺭ ﺩﻭﺭﻩ ﻱ ﻧﺎﭘﺎﻛﻲ )ﻓﺮﮔﺮﺩ ‪،9‬‬
‫ﺑﻨﺪ ‪ (33‬ﻭ ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﻫﻤﻪ ﻱ ﻛﺎﺭﻫﺎ ﺑﺮﺍﻱ ﺍﻭ ﻧﺎﺭﻭﺍﺳﺖ‪“ .‬ﺍﺭﻣﺸﺘﮕﺎﻩ” ﺟﺎﻳﻲ ﺍﺳﺖ ﻛﻪ ﺍﺭﻣﺸﺖ ﺩﺭ ﺍﻳﻦ ﺩﻭﺭﻩ ﺩﺭ ﺁﻥ ﺑﺴﺮ‬
‫ﻣﻲ ﺑﺮﺩ‪).‬ﭘﻴﺸﮕﻔﺘﺎﺭ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺑﺮ ﮔﺰﺍﺭﺵ ﻭﻧﺪﻳﺪﺍﺩ‪ ،‬ﺑﺨﺶ ‪ ،5‬ﺑﻨﺪ ‪(15‬‬

‫‪ .9‬ﻧﺎﭘﺎﻙ ﺗﺎ ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﭘﺎﻙ ﻧﺸﺪﻩ ﺍﺳﺖ‪ ،‬ﺑﺎﻳﺪ ﺩﺳﺖ ﻫﺎﻳﺶ ﺭﺍ ﺩﺭ ﺗﻜﻪ ﻛﺘﺎﻧﻲ ﻛﻬﻨﻪ ﺑﭙﻴﭽﺪ ﺗﺎ ﻣﺒﺎﺩﺍ ﺑﻪ ﭼﻴﺰﻱ ﭘﺎﻙ‬
‫ﺩﺳﺖ ﺑﺰﻧﺪ ﻭ ﺁﻥ ﺭﺍ ﺑﻴﺎﻻﻳﺪ‪ .‬ﺟﺎﻣﻪ ﻫﺎﻳﻲ ﺭﺍ ﻛﻪ ﻣﺮﺩﻩ ﺁﻟﻮﺩﻩ ﺍﺳﺖ‪ ،‬ﺣﺘﻲ ﭘﺲ ﺍﺯ ﺍﻳﻦ ﻛﻪ ﺷﺴﺘﻪ ﺷﺪﻩ ﻭ ﺷﺶ ﻣﺎﻩ ﺩﺭ ﭘﺮﺗﻮ‬
‫ﺧﻮﺭﺷﻴﺪ ﻭ ﻣﺎﻩ ﮔﺬﺍﺷﺘﻪ ﺷﺪﻩ ﺑﺎﺷﺪ‪ ،‬ﺗﻨﻬﺎ ﺯﻥ ﺩﺷﺘﺎﻥ ﻣﻲ ﺗﻮﺍﻧﺪ ﺑﭙﻮﺷﺪ‪.‬‬

‫‪ .10‬ﺍﺯ ﺍﻳﻦ ﺑﻨﺪﻫﺎ ﺑﺮﻣﻲ ﺁﻳﺪ ﻛﻪ ﻣﺮﺩﻩ ﺭﺍ ﺑﺎﻳﺪ ﺑﺮﻫﻨﻪ ﺑﺮ ﻓﺮﺍﺯ ﻛﻮﻩ ﺑﮕﺬﺍﺭﻧﺪ ﺗﺎ ﺭﻭﺷﻨﺎﻳﻲ ﺁﺳﻤﺎﻥ ﺍﻭ ﺭﺍ ﺑﭙﻮﺷﺎﻧﺪ‪).‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ‬
‫ﺑﻪ ﻓﺮﮔﺮﺩ ‪ ،6‬ﺑﻨﺪ ‪ 51‬ﻭ ﻓﺮﮔﺮﺩ ‪ ،8‬ﺑﻨﺪﻫﺎﻱ ‪ 23‬ﺗﺎ ‪(25‬‬

‫ﺭﻭﺵ ﺟﺪﻳﺪ ﭘﺎﺭﺳﻴﺎﻥ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺟﺎﻣﻪ ﻫﺎﻱ ﻛﻬﻨﻪ ﺭﺍ ﺑﺮ ﺗﻦ ﻣﺮﺩﻩ ﻣﻲ ﭘﻮﺷﺎﻧﻨﺪ ‪:‬‬

‫ﺑﺮگ ‪118‬‬
‫‪WWW.TARIKHFA.COM‬‬ ‫ﻭﻧﺪﻳﺪﺍﺩ‬

‫“ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﻣﺮﺩﻱ ﺑﻤﻴﺮﺩ ﻭ ﻓﺮﻣﺎﻥ ﻳﺎﺑﺪ ﻛﻪ ﺍﻳﻦ ﺟﻬﺎﻥ ﺭﺍ ﺗﺮﻙ ﮔﻮﻳﺪ‪ ،‬ﺑﻬﺘﺮﻳﻦ ﭘﻮﺷﺎﻙ ﺑﺮﺍﻱ ﺍﻭ ﻛﻬﻨﻪ ﺗﺮﻳﻦ ﺁﻥ ﻫﺎﺳﺖ‪.‬‬
‫ﺍﻳﻦ ﭘﻮﺷﺎﻙ ﺑﺎﻳﺪ ﻛﻬﻨﻪ ﻭ ﺑﻜﺎﺭ ﺭﻓﺘﻪ‪ ،‬ﺍﻣﺎ ﺑﺨﻮﺑﻲ ﺷﺴﺘﻪ ﺑﺎﺷﺪ‪ .‬ﺑﺎﺯﻣﺎﻧﺪﮔﺎﻥ ﻣﺮﺩﻩ ﻧﺒﺎﻳﺪ ﻫﻴﭻ ﭘﻮﺷﺎﻙ ﻧﻮﻳﻲ ﺑﺮ ﭘﻴﻜﺮ ﻣﺮﺩﻩ‬
‫ﺑﻴﻨﺪﺍﺯﻧﺪ؛ ﺯﻳﺮﺍ ﺩﺭ ﺯﻧﺪ ﻭﻧﺪﻳﺪﺍﺩ ﺁﻣﺪﻩ ﺍﺳﺖ ﻛﻪ ﺍﮔﺮ ﭘﻮﺷﺎﻛﻲ ﺑﻪ ﺍﺭﺯﺵ ﭘﺎﺭﻩ ﭘﺸﻤﻲ ﺍﺯ ﮔﻠﻮﻟﻪ ﻱ ﭘﺸﻢ ﻧﺮﺷﺘﻪ‪ ،‬ﺑﻴﺶ ﺍﺯ ﺁﻧﭽﻪ‬
‫ﻻﺯﻡ ﺍﺳﺖ ﺑﺮ ﻣﺮﺩﻩ ﺑﻴﻔﮕﻨﻨﺪ‪ ،‬ﻫﺮ ﺭﺷﺘﻪ ﺍﻱ ﺍﺯ ﺁﻥ ﺩﺭ ﺟﻬﺎﻥ ﺩﻳﮕﺮ‪ ،‬ﻣﺎﺭ ﺳﻴﺎﻫﻲ ﺧﻮﺍﻫﺪ ﺷﺪ ﻛﻪ ﺑﺮ ﺩﻝ ﺳﺎﺯﻧﺪﻩ ﻱ ﺁﻥ‬
‫ﭘﻮﺷﺎﻙ ﻣﻲ ﭼﺴﺒﺪ ﻭ ﺣﺘﻲ ﻣﺮﺩﻩ ﻧﻴﺰ ﺑﻪ ﺳﺘﻴﺰﻩ ﺑﺎ ﺍﻭ ﺑﺮﺧﻮﺍﻫﺪ ﺧﺎﺳﺖ ﻭ ﺧﻮﺍﻫﺪ ﮔﻔﺖ ‪ :‬ﺁﻥ ﭘﻮﺷﺎﻙ ﻛﻪ ﺗﻮ ﺑﺮﺍﻱ ﻣﻦ‬
‫ﺳﺎﺧﺘﻲ‪ ،‬ﺧﻮﺭﺍﻙ ﻛﺮﻡ ﻫﺎ ﻭ ﺣﺸﺮﻩ ﻫﺎ ﻣﻲ ﺷﻮﺩ‪”.‬‬

‫)ﺻﺪ ﺩﺭ‪(12 ،‬‬

‫‪ .11‬ﺟﺎﻳﻲ ﻛﻪ ﺗﺎﺭﻳﻜﻲ ﺭﺍ ﻣﻲ ﺗﻮﺍﻥ ﺑﺎ ﺩﺳﺖ ﮔﺮﻓﺖ‪) .‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ ﻭﻧﺪﻳﺪﺍﺩ‪ ،‬ﻭ ﺍﻭﮔﻤﺪﺋﭽﺎ ‪ (28‬ﭼﻴﺰﻱ ﺑﻴﺶ ﺍﺯ ﺗﺎﺭﻳﻜﻲ‬
‫ﺩﻳﺪﻧﻲ‪.‬‬

‫‪ .12‬ﺩﺭ ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ ﻭﻧﺪﻳﺪﺍﺩ ﺁﻣﺪﻩ ﺍﺳﺖ ‪ :‬ﺟﺎﻱ ﺁﻧﺎﻥ ﻛﻪ ﺍﺯ ﺗﺎﺭﻳﻜﻲ ﺑﺎﺭﻭﺭ ﺷﺪﻩ ﺍﻧﺪ‪ .‬ﺩﺭﻭﺝ ﻛﻪ ﺍﺯ ﺗﺨﻢ ﮔﻨﺎﻫﻜﺎﺭ ﺑﺎﺭﻭﺭ‬
‫ﻣﻲ ﺷﻮﺩ‪ ،‬ﺍﺯ ﺁﻥ ﺟﺎ ﻣﻲ ﺁﻳﺪ‪).‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ ‪ ،18‬ﺑﻨﺪ ‪(30‬‬

‫‪ = .13‬ﺑﻨﺪﻫﺎﻱ ‪ 57‬ﺗﺎ ‪ 62‬ﻓﺮﮔﺮﺩ ﭘﻨﺠﻢ‪.‬‬

‫‪ .14‬ﭼﻮﻥ ﭼﻨﻴﻦ ﻛﺴﻲ ﺑﻪ ﻣﺮﺩﺍﺭﺧﻮﺍﺭﻱ ﺁﺯﻣﻨﺪ ﻫﻤﺎﻧﻨﺪ ﺷﺪﻩ‪ ،‬ﺧﺎﻧﻪ ﻱ ﺍﻭ ﻫﻢ “ﻻﻧﻪ” ﺧﻮﺍﻧﺪﻩ ﺷﺪﻩ ﺍﺳﺖ‪).‬ﺯﻳﺮﻧﻮﻳﺲ‬
‫ﺩﺍﺭﻣﺴﺘﺘﺮ ﺑﺮ ﮔﺰﺍﺭﺵ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .15‬ﺟﻴﻤﺰ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺩﺭ ﻣﻌﻨﻲ ‪ ...“ :‬ﺑﻪ ﻧﺴﻮ ﺩﮔﺮﮔﻮﻥ ﻣﻲ ﺷﻮﺩ” ﺷﻚ ﻛﺮﺩﻩ ﻭ ﻧﻮﺷﺘﻪ ﺍﺳﺖ ﻛﻪ ﺷﺎﻳﺪ ﻣﻌﻨﻲ ﺩﺭﺳﺖ ﺁﻥ‬
‫“ﺳﺎﺯﻧﺪﮔﺎﻥ ﻧﺴﻮ” ﺑﺎﺷﺪ‪.‬‬

‫‪ .16 .11‬ﻫﻨﻮﺯ ﺳﮓ ‪ -‬ﺩﻳﺪ ﺍﻧﺠﺎﻡ ﻧﮕﺮﻓﺘﻪ ﺑﺎﺷﺪ‪.‬‬

‫‪ .17‬ﺍﺯ ﺑﻨﺪﻫﺎﻱ ﻫﻤﺎﻧﻨﺪ )ﻓﺮﮔﺮﺩ ﻫﺸﺘﻢ ﺑﻨﺪﻫﺎﻱ ‪ 35‬ﻭ ‪ 36‬ﻭ ‪ 38‬ﻭ ‪ (99‬ﻭ ﺍﺯ ﺍﺻﻮﻝ ﻋﻤﻮﻣﻲ ﻣﺮﺑﻮﻁ ﺑﻪ ﻧﺎﭘﺎﻛﻲ‪ ،‬ﭼﻨﻴﻦ‬
‫ﺑﺮﻣﻲ ﺁﻳﺪ ﻛﻪ ﻋﺒﺎﺭﺕ “ﺍﮔﺮ ﻫﻨﻮﺯ ‪ ...‬ﻧﺰﺩﻩ ﺑﺎﺷﻨﺪ” ﺩﺭ ﺑﻨﺪ ‪ 29‬ﻭ ﻋﺒﺎﺭﺕ “ﺍﻣﺎ ﺍﮔﺮ ‪ ...‬ﺯﺩﻩ ﺑﺎﺷﻨﺪ” ﺩﺭ ﺑﻨﺪ ‪ 30‬ﺑﺎﻳﺪ ﺟﺎﺑﺠﺎ ﺷﺪﻩ‬
‫ﺑﺎﺷﺪ‪ ،‬ﺯﻳﺮﺍ ﺩﺭ ﺟﺎﻳﻲ ﻛﻪ ﺳﮓ ‪ -‬ﺩﻳﺪ ﺍﻧﺠﺎﻡ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪ ،‬ﻧﺎﭘﺎﻛﻲ ﮔﺴﺘﺮﺵ ﻛﻤﺘﺮﻱ ﺩﺍﺭﺩ‪) .‬ﺯﻳﺮﻧﻮﻳﺲ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺑﺮ‬
‫ﮔﺰﺍﺭﺵ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .18‬ﻫﻤﺎﻥ ﻳﺎﺩﺁﻭﺭﻱ ﻣﺮﺑﻮﻁ ﺑﻪ ﺑﻨﺪﻫﺎﻱ ‪ 29‬ﻭ ‪ 30‬ﺭﺍ ﺩﺭ ﻣﻮﺭﺩ ﺑﻨﺪﻫﺎﻱ ‪ 33‬ﻭ ‪ 34‬ﻧﻴﺰ ﻣﻲ ﺗﻮﺍﻥ ﻛﺮﺩ‪.‬‬

‫‪ .19‬ﺟﺮﺍﺣﻲ ﻭ ﻋﻤﻞ ﭘﺰﺷﻚ ﺭﻭﻱ ﺗﻦ ﺑﻴﻤﺎﺭ‪.‬‬

‫‪ .20‬ﭼﻨﻴﻦ ﭘﺰﺷﻜﻲ ﭘﺎﻙ ﺧﻮﺍﻫﺪ ﺷﺪ‪).‬ﺑﻪ ﺑﻬﺸﺖ ﺧﻮﺍﻫﺪ ﺭﻓﺖ‪ (.‬ﺍﻳﻦ ﭘﺎﺩﺍﺵ‪ ،‬ﺑﺮﺍﺑﺮ ﭘﻮﻟﻲ ﻧﺪﺍﺭﺩ‪ .‬ﺑﺮﺧﻲ ﻣﻲ ﮔﻮﻳﻨﺪ ﻫﺮﮔﺎﻩ‬
‫ﻣﻮﺑﺪﻱ ﺳﻪ ﻫﺰﺍﺭ “ﺳ‪‬ـﺘﻴﺮ” ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﭘﺰﺷﻚ ﺍﻭ ﺭﺍ ﺑﺪﻳﻦ ﮔﻮﻧﻪ ﺩﺭﻣﺎﻥ ﻣﻲ ﻛﻨﺪ‪).‬ﮔﺰﺍﺭﺵ ﻫﺎﻱ ﭘﻬﻠﻮﻱ( ﺯﻧﺪ )ﻭﻧﺪﻳﺪﺍﺩ(‬
‫ﺩﺭ ﺯﻳﺮﻧﻮﻳﺲ ﻭﻧﺪﻳﺪﺍﺩ ﮔﺰﺍﺭﺵ ﻣﺤﻤﺪ ﻋﻠﻲ ﺩﺍﻋﻲ ﺍﻻﺳﻼﻡ ﺁﻣﺪﻩ ﺍﺳﺖ‪“ .‬ﺩﺭ ] ﻣﻴﺎﻥ [ ﺯﺭﺩﺷﺘﻴﺎﻥ ﺩﻋﺎﻫﺎﻳﻲ ﻛﻪ ﻣﻼ ﺑﺮﺍﻱ‬

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‫ﻣﺮﺩﻡ ﻣﻲ ﺧﻮﺍﻧﺪ‪ ،‬ﺍﻏﻠﺐ ﻣﻔﺼﻞ ﺍﺳﺖ ﻭ ﻗ‪‬ﺴﻢ ﺁﻓﺮﻳﻨﮕﺎﻥ ﺁﻥ ﺩﺍﺭﺍﻱ ﻣﻴﻮﻩ ﻭ ﺷﻴﺮﻳﻨﻲ ﻭ ﺷﺮﺍﺏ ﻭ ﺟﺰ ﺁﻥ ﻫﺎ ﻫﻢ ﻫﺴﺖ‪.‬‬
‫ﻣﻘﺼﻮﺩ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﺎﻳﺪ ﺑﺮﺍﻱ ﭘﺰﺷﻚ‪ ،‬ﺗﻨﻬﺎ ﺩﻋﺎ ﺭﺍ ﺑﺨﻮﺍﻧﺪ‪ .‬ﺁﻓﺮﻳﻨﮕﺎﻥ ﻛﻪ ﺑﺎﻋﺚ ﺧﺮﺝ ﻣﻼ ﻣﻲ ﺷﻮﺩ‪ ،‬ﻻﺯﻡ ﻧﻴﺴﺖ‪”.‬‬

‫‪ .21‬ﺑﻪ ﺍﺭﺯﺵ ﻫﻔﺘﺎﺩ ﺳ‪‬ـﺘﻴﺮ‪).‬ﮔﺰﺍﺭﺵ ﻫﺎﻱ ﭘﻬﻠﻮﻱ( ﺯﻧﺪ )ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .22‬ﺗﻌﺮﻓﻪ ﻱ ﺩﺳﺘﻤﺰﺩ ﭘﺎﻙ ﻛﻨﻨﺪﮔﺎﻥ ﺩﺭ ﺑﻨﺪ ‪ 37‬ﻓﺮﮔﺮﺩ ﻧﻬﻢ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬

‫‪“ .23‬ﻣﻨﺜﺮﻩ” ﮔﻔﺘﺎﺭ ﺍﻳﺰﺩﻱ ﺍﺳﺖ ﻭ “ﻣﻨﺜﺮﻩ ﺩﺭﻣﺎﻧﻲ” ﺩﺭﻣﺎﻥ ﺑﻴﻤﺎﺭ ﺍﺯ ﺭﺍﻩ ﺑﺮﺧﻮﺍﻧﺪﻥ ﮔﻔﺘﺎﺭ ﺍﻳﺰﺩﻱ ﺍﺳﺖ‪).‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ‬
‫ﺍﺭﺩﻱ ﺑﻬﺸﺖ ﻳﺸﺖ‪ ،‬ﺑﻨﺪ ‪(6‬‬

‫‪ .24‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ ﺷﺸﻢ‪ ،‬ﺑﻨﺪ ‪.1‬‬

‫‪ .25‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ ﺳﻮﻡ‪ ،‬ﺑﻨﺪ ‪.36‬‬

‫‪ .26‬ﻓﺎﺻﻠﻪ ﻱ ﺯﻣﺎﻧﻲ ﻛﻪ ﭘﻨﺠﺎﻩ ﺳﺎﻝ ﺑﺮﺁﻭﺭﺩ ﻣﻲ ﺷﻮﺩ‪).‬ﮔﺰﺍﺭﺵ ﻫﺎﻱ ﭘﻬﻠﻮﻱ( ﺯﻧﺪ )ﻭﻧﺪﻳﺪﺍﺩ( ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ ﺳﻮﻡ‪،‬‬
‫ﺑﻨﺪ ‪.13‬‬

‫‪ .27‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ ﺳﻮﻡ‪ ،‬ﺑﻨﺪ ‪ 9‬ﻭ ‪.13‬‬

‫‪ .28‬ﻳﻚ ﮔﻨﺎﻩ “ﺗﻨﺎﻓﻮﻫﺮ” ﺍﺯ ﺍﻳﻦ ﺭﺍﻩ ﺑﺨﺸﻮﺩﻩ ﺷﻮﺩ‪).‬ﮔﺰﺍﺭﺵ ﻫﺎﻱ ﭘﻬﻠﻮﻱ( ﺯﻧﺪ )ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .29‬ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺷﺨﺺ ﻣﻲ ﻣﻴﺮﺩ‪ ،‬ﺩﻭﺯﺥ ﻭ ﺑﻬﺸﺖ ﻭ ﺩﻳﻮﺍﻥ ﻭ ﺍﻳﺰﺩﺍﻥ ﺑﺮ ﺳﺮ ﺩﺳﺖ ﻳﺎﻓﺘﻦ ﺑﺮ ﺭﻭﺍﻥ ﻭﻱ ﺑﻪ ﺟﻨﮓ ﻭ ﺳﺘﻴﺰ‬
‫ﻣﻲ ﭘﺮﺩﺍﺯﻧﺪ؛ “ﺍَﺳﺘﻮﻭﻳﺬ ُﺗﻮ” ﻭ “ﻭﻳﺰَﺭِﺵ” ﻭ “ﺑ‪‬ﺪﻭﺍﻱ” ﺭﻭﺍﻥ ﮔﻨﺎﻫﻜﺎﺭﺍﻥ ﺭﺍ ﺑﻪ ﺩﻭﺯﺥ ﻣﻲ ﻛﺸﺎﻧﻨﺪ ﻭ ﻣﻬﺮ ﻭ ﺳﺮﻭﺵ ﻭ ﺭ‪‬ﺷْﻦ ﻭ‬
‫“ﺑﻪ ﻭﺍﻱ” ﺭﻭﺍﻥ ﻧﻴﻜﻮﻛﺎﺭﺍﻥ ﺭﺍ ﺑﻪ ﺑﻬﺸﺖ ﻣﻲ ﺑﺮﻧﺪ‪).‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ ﻧﻮﺯﺩﻫﻢ‪ ،‬ﺑﻨﺪ ‪ 29‬ﻭ ﻫﺎﺩﺧﺖ ﻧﺴﻚ ﻭ ﺩﺍﻧﺎ ﻭ ﻣﻴﻨﻮﻱ‬
‫ﺧﺮﺩ ﺑﺨﺶ ‪ (2‬ﺍﻳﻦ ﻛﺸﻤﻜﺶ ﺳﻪ ﺷﺒﺎﻧﺮﻭﺯ )ﺳﺪﻳﺲ( ﺑﻪ ﺩﺍﺭﺍﺯﺍ ﻣﻲ ﻛﺸﺪ ﻭ ﺩﺭ ﺍﻳﻦ ﺳﻪ ﺷﺒﺎﻧﺮﻭﺯ‪ ،‬ﺑﺴﺘﮕﺎﻥ ﻣﺮﺩﻩ‪ ،‬ﻧﻴﺎﻳﺶ‬
‫ﻫﺎ ﻭ ﻧﻴﺎﺯﻫﺎﻳﻲ ﭘﻴﺸﻜﺶ ﺳﺮﻭﺵ ﻭ ﺭﺷﻦ ﻭ ﺑﻪ ﻭﺍﻱ ﻣﻲ ﻛﻨﻨﺪ ﺗﺎ ﻣﺮﺩﻩ ﺭﺍ ﺑﻪ ﭘﺸﺘﻴﺒﺎﻧﻲ ﺍﻳﺸﺎﻥ ﺩﻟﮕﺮﻡ ﻛﻨﻨﺪ‪ .‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ‬
‫ﻓﺮﮔﺮﺩ ﻧﻬﻢ‪ ،‬ﺑﻨﺪ ‪).56‬ﺯﻳﺮﻧﻮﻳﺲ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺑﺮ ﮔﺰﺍﺭﺵ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .30‬ﺩﺭ ﻣﺘﻦ “ﻧـَﺌـِﺰَﻩ” ﺁﻣﺪﻩ ﻛﻪ ﺟﻴﻤﺰ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺩﺭ ﮔﺰﺍﺭﺵ ﺧﻮﺩ‪ ،‬ﺁﻥ ﺭﺍ ﻣﺸﻜﻮﻙ ﺩﺍﻧﺴﺘﻪ ﺍﺳﺖ‪).‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ‬
‫ﺷﺎﻧﺰﺩﻫﻢ‪ ،‬ﺑﻨﺪ ‪(17‬‬

‫‪ .31‬ﮔﻤﺎﻥ ﻣﻲ ﺭﻭﺩ ‪ jaini‬ﻫﻤﺎﻥ ‪ jahi‬ﺁﻭﺭﻧﺪﻩ ﻱ ﺑﻴﻤﺎﺭﻱ ﻫﺎ ﺑﺎﺷﺪ‪ .‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ ﺑﻴﺴﺖ ﻭ ﻳﻜﻢ‪ ،‬ﺑﻨﺪ‬
‫‪).2‬ﺯﻳﺮﻧﻮﻳﺲ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺑﺮ ﮔﺰﺍﺭﺵ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .32‬ﺳﻪ ﻳﺎ ﺷﺶ ﻳﺎ ﻧﻪ ﺟﺎﻡ ﺑﺮ ﺣﺴﺐ ﺗﻮﺍﻧﺎﻳﻲ ﻭﻱ‪.‬‬

‫‪ .33‬ﮔﻤﻴﺰ)= ﭘﻴﺸﺎﺏ ﺑﺎ ﺷﺎﺵ ﮔﺎﻭ ﻧﺮ( ﺭﺍ ﭼﻨﻴﻦ ﺯﻧﻲ ﺑﺎﻳﺪ ﺑﻨﻮﺷﺪ ﺗﺎ “ﻧﺴﻮ” ﺩﺭ ﺯﻫﺪﺍﻥ ﻭﻱ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﻭﺩ‪ .‬ﺩﺭ ﮔﺰﺍﺭﺵ‬
‫ﭘﻬﻠﻮﻱ ﻭﻧﺪﻳﺪﺍﺩ ﺁﻣﺪﻩ ﺍﺳﺖ ﻛﻪ ﺧﺎﻛﺴﺘﺮ ﻧﻴﺰ ‪ -‬ﺍﮔﺮ ﺍﺯ ﺁﺗﺶ ﺑﻬﺮﺍﻡ ﺑﺮﮔﺮﻓﺘﻪ ﺷﺪﻩ ﺑﺎﺷﺪ ‪ -‬ﻫﻤﻴﻦ ﻛﺎﺭ ﭘﺎﻙ ﻛﺮﺩﻥ ﺯﻫﺪﺍﻥ‬
‫ﺭﺍ ﻣﻲ ﻛﻨﺪ‪.‬‬

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‫‪ .34‬ﺍﻧﮕﻴﺰﻩ ﻱ ﺑﺎﺯﺩﺍﺷﺘﻦ ﭼﻨﻴﻦ ﺯﻧﻲ ﺍﺯ ﻧﻮﺷﻴﺪﻥ ﺁﺏ‪ ،‬ﺷﺪﺕ ﺁﻟﻮﺩﮔﻲ ﺍﻭﺳﺖ ﻛﻪ ﻣﻲ ﺗﻮﺍﻧﺪ ﺁﺏ ﺭﺍ ﺑﻴﺎﻻﻳﺪ‪).‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ‬
‫ﻓﺮﮔﺮﺩ ‪ ،7‬ﺑﻨﺪ ‪(70‬‬

‫‪ .35‬ﺑﺮﺍﻱ ﺁﺷﻨﺎﻳﻲ ﺑﻴﺸﺘﺮ ﺑﺎ ﺍﻳﻦ ﺁﻳﻴﻦ ﭘﺎﻙ ﻛﺮﺩﻥ )= ﺑ‪‬ﺮﺷﻨﻮﻡ ﻧُﻪ ﺷَﺒﻪ( ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ ‪.9‬‬

‫‪ = .36‬ﺑﻨﺪﻫﺎﻱ ‪ 54‬ﻭ ‪ 5‬ﻓﺮﮔﺮﺩ ‪.5‬‬

‫‪ .37‬ﺩﺭ ﺭﻭﺵ ﺗﺎﺯﻩ‪ ،‬ﺍﻳﻦ ﭘﺎﺩﺍﻓﺮﻩ ﺭﺍ ﺷﻮﻫﺮ ِﭼﻨﻴﻦ ﺯﻧﻲ ﺑﺎﻳﺪ ﺑﺮ ﮔﺮﺩﻥ ﮔﻴﺮﺩ‪“ .‬ﻫﺮﮔﺎﻩ ﺑﻪ ﺳﺒﺐ ﺗﺮﺱ ﺍﺯ ﻣﺮگ ﻳﺎ ﺑﻴﻤﺎﺭﻱ‬
‫ﺷﺪﻳﺪ‪ ،‬ﺯﻧﻲ ﻛﻪ ﺩﺭ ﭼﻨﻴﻦ ﺗﻨﮕﻨﺎﻳﻲ ﺍﺳﺖ‪ ،‬ﻧﺎﮔﺰﻳﺮ ﺷﻮﺩ ﻛﻪ ‪ -‬ﭘﻴﺶ ﺍﺯ ﺯﻣﺎﻥ ﺭﻭﺍ ﺩﺍﺷﺘﻪ ‪ -‬ﺁﺏ ﺑﻨﻮﺷﺪ‪ ،‬ﺷﻮﻫﺮ ﻭﻱ ﺑﺎﻳﺪ‬
‫ﺑﺮﺍﻱ ﺍﻳﻦ ﮔﻨﺎﻩ ﺍﻭ ﺭﺍ ﺩﺭ ﺑﺮﺍﺑﺮ “ﺩﺳﺘﻮﺭ”‪ ،‬ﺩﺭ ﺁﻳﻴﻦ “ﭘ‪‬ﺘ‪‬ﺖ” ﺷﺮﻛﺖ ﻛﻨﺪ‪)”.‬ﺯﻙ‪].‬؟[ ‪ 98‬ﺏ ﺑﻪ ﻧﻘﻞ ﺯﻳﺮﻧﻮﻳﺲ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺑﺮ‬
‫ﮔﺰﺍﺭﺵ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .38‬ﺁﻥ ﭼﻪ ﺍﺯ ﺁﻥ ﮔﺎﻭ ﺑﺪﺳﺖ ﻣﻲ ﺁﻳﺪ‪ ،‬ﺍﮔﺮ ﺧﻮﺩ ﻓﺮﻭ ﺭﻳﺰﺩ ﭘﺎﻙ‪ ،‬ﻭ ﺍﮔﺮ ﺍﺯ ﺍﻭ ﺑﺮﮔﺮﻓﺘﻪ ﺷﻮﺩ‪ ،‬ﻧﺎﭘﺎﻙ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﺁﻥ ﮔﺎﻭ‬
‫ﺁﺑﺴﺘﻦ ﺑﺎﺷﺪ‪ ،‬ﮔﻮﺳﺎﻟﻪ ﺍﺵ ﻫﺮ ﮔﺎﻩ ﭘﻴﺶ ﺍﺯ ﻣﺮﺩﺍﺭ ﺧﻮﺭﺩﻥ ﺍﻭ ﺯﺍﺩﻩ ﺷﻮﺩ‪ ،‬ﭘﺎﻙ ﺍﺳﺖ؛ ﺍﻣﺎ ﺍﮔﺮ ﭘﺲ ﺍﺯ ﺁﻥ ﺯﺍﺩﻩ ﺷﻮﺩ‪ ،‬ﻧﺎﭘﺎﻙ‬
‫ﺍﺳﺖ‪).‬ﮔﺰﺍﺭﺵ ﻫﺎﻱ ﭘﻬﻠﻮﻱ( ﺯﻧﺪ )ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .39‬ﺍﺯ ﭼﻪ ﻫﻨﮕﺎﻣﻲ ﺁﺏ ﻫﺎﻱ ﻧﻴﻚ ﺭﺍ ﻣﻲ ﺗﻮﺍﻥ ﭘﻴﺸﻜﺶ ﺁﻭﺭﺩ ؟‬

‫ﺍﺯ ﺩﻣﻴﺪﻥ ﺗﺎ ﻓﺮﻭ ﺭﻓﺘﻦ ﺧﻮﺭﺷﻴﺪ‪ .‬ﻛﺴﻲ ﻛﻪ ﺁﺏ ﻫﺎﻱ ﻧﻴﻚ ﺭﺍ ﭘﺲ ﺍﺯ ﻓﺮﻭ ﺭﻓﺘﻦ ﺧﻮﺭﺷﻴﺪ ﻭ ﭘﻴﺶ ﺍﺯ ﺩﻣﻴﺪﻥ ﺩﻭﺑﺎﺭﻩ ﻱ‬
‫ﺁﻥ‪ ،‬ﻧﻴﺎﺯ ﺁﻭﺭﺩ‪ ،‬ﻛﺮﺩﺍﺭ ﺍﻭ ﺑﻬﺘﺮ ﺍﺯ ﻛﺮﺩﺍﺭ ﻛﺴﻲ ﻧﻴﺴﺖ ﻛﻪ ﺁﻥ ﻧﻴﺎﺯﻫﺎ ﺭﺍ ﺩﺭ ﻛﺎﻡ ﻣﺎﺭ ﺯﻫﺮﺁﮔﻴﻦ ﻓﺮﻭ ﺭﻳﺰﺩ‪).‬ﻧﻴﺮﻧﮕﺴﺘﺎﻥ ﺩﺭ‬
‫ﻓﺮﻫﻨﮓ ﺯﻧﺪ ‪ -‬ﭘﻬﻠﻮﻱ‪ ،‬ﺹ ‪ (76‬ﺑﺴﻨﺠﻴﺪ ﺑﺎ ﺁﺑﺎﻥ ﻳﺸﺖ‪ ،‬ﺑﻨﺪ ‪.94‬‬

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‫ﻓﺮﮔﺮﺩ ﻫﺸﺘﻢ‬

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‫ﺑﺨﺶ ﻳﻜﻢ‬

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‫ﺍﮔﺮ ﺳﮕﻲ ﻳﺎ ﺁﺩﻣﻲ ﺩﺭ ﺧﺎﻧﻪ ﺍﻱ ﭼﻮﺑﻴﻦ ﻳﺎ ﻛﻠﺒﻪ ﺍﻱ ﺟﮕﻦ ﭘﻮﺵ ﺑﻤﻴﺮﺩ‪ ،‬ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ ﭼﻪ ﺑﺎﻳﺪ ﺑﻜﻨﻨﺪ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺁﻧﺎﻥ ﺑﺎﻳﺪ ﺑﻪ ﺟﺴﺖ ﻭ ﺟﻮﻱ ﺩﺧﻤﻪ ﺍﻱ ﺑﺮﺁﻳﻨﺪ‪ .‬ﺁﻧﺎﻥ ﺑﺎﻳﺪ ﻫﻤﻪ ﻱ ﮔﺮﺩﺍﮔﺮﺩ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﭘﻲ ﻳﺎﻓﺘﻦ ﺩﺧﻤﻪ ﺍﻱ ﺟﺴﺖ ﻭ ﺟﻮ‬
‫ﻛﻨﻨﺪ‪.‬‬

‫ﺍﮔﺮ ﺑﺮﺩﻥ ﻣﺮﺩﻩ ﺍﺯ ﺁﻥ ﺧﺎﻧﻪ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﺁﺳﺎﻥ ﺗﺮ ﺍﺯ ﺟﺎﺑﺠﺎ ﺷﺪﻥ ﺍﺯ ﺁﻥ ﺟﺎ ﺑﺎﺷﺪ‪ ،‬ﺑﺎﻳﺪ ﻣﺮﺩﻩ ﺭﺍ ﺍﺯ ﺧﺎﻧﻪ ﺑﻴﺮﻭﻥ ﺑﺮﻧﺪ ﻭ‬
‫ﺧﺎﻧﻪ ﺭﺍ ﺑﮕﺬﺍﺭﻧﺪ ﺑﺮﭘﺎ ﺑﻤﺎﻧﺪ ﻭ ﺁﻥ ﺭﺍ ﺑﺎ “ﺍﻭﺭﻭﺍﺳﻨﻲ” ﻳﺎ “ﻭﻫﻮ‪ -‬ﮔﻮﻥ” ﻳﺎ “ﻭ‪‬ﻫﻮ‪ -‬ﻛ‪‬ﺮﺗﻲ” ﻳﺎ “ﻫ‪‬ﺬﺍ‪ -‬ﻧَﺌ‪‬ﭙ‪‬ﺘﺎ” ﻳﺎ ﻫﺮ ﮔﻴﺎﻩ‬
‫ﺧﻮﺷﺒﻮﻱ ﺩﻳﮕﺮﻱ‪ ،‬ﺧﻮﺷﺒﻮ ﻛﻨﻨﺪ‪.‬‬

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‫ﺍﮔﺮ ﺟﺎﺑﺠﺎ ﺷﺪﻥ ﺍﺯ ﺁﻥ ﺧﺎﻧﻪ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﺁﺳﺎﻥ ﺗﺮ ﺍﺯ ﺑﻴﺮﻭﻥ ﺑﺮﺩﻥ ﻣﺮﺩﻩ ﺑﺎﺷﺪ‪ ،‬ﺑﺎﻳﺪ ﺍﺯ ﺁﻥ ﺧﺎﻧﻪ ﺩﻭﺭ ﺷﻮﻧﺪ ﻭ ﻣﺮﺩﻩ ﺭﺍ‬
‫ﺑﮕﺬﺍﺭﻧﺪ ﺩﺭ ﻫﻤﺎﻥ ﺟﺎ ﺑﻤﺎﻧﺪ ﻭ ﺧﺎﻧﻪ ﺭﺍ ﺑﺎ ﺍﻭﺭﻭﺍﺳﻨﻲ ﻳﺎ “ﻭﻫﻮ‪ -‬ﮔﻮﻥ” ﻳﺎ “ﻭﻫﻮ ‪ -‬ﻛﺮﺗﻲ” ﻳﺎ “ﻫﺬﺍ ‪ -‬ﻧﺌﭙﺘﺎ” ﻳﺎ ﻫﺮ ﮔﻴﺎﻩ‬
‫ﺧﻮﺷﺒﻮﻱ ﺩﻳﮕﺮﻱ‪ ،‬ﺧﻮﺷﺒﻮ ﻛﻨﻨﺪ‪.‬‬

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‫ﺑﺨﺶ ﺩﻭﻡ‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺍﮔﺮ ﺩﺭ ﺧﺎﻧﻪ ﻱ ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ ﻧﺎﮔﻬﺎﻥ ﺳﮕﻲ ﻳﺎ ﺁﺩﻣﻲ ﺑﻤﻴﺮﺩ ﻭ ﺩﺭ ﻫﻤﺎﻥ ﻫﻨﮕﺎﻡ ﺑﺎﺭﺍﻥ ﻳﺎ ﺑﺮﻑ ﺑﺒﺎﺭﺩ ﻳﺎ ﺑﻮﺯﺩ )‪ (1‬ﻳﺎ ﺗﺎﺭﻳﻜﻲ‬
‫ﺩﺭ ﻛﺎﺭِ ﻓﺮﺍﺭﺳﻴﺪﻥ ﺑﺎﺷﺪ )ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﮔﻠﻪ ﻫﺎ ﻭ ﻣﺮﺩﻣﺎﻥ ﺭﺍﻩ ﺧﻮﻳﺶ ﺭﺍ ﮔﻢ ﻣﻲ ﻛﻨﻨﺪ( ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ ﭼﻪ ﺑﺎﻳﺪ ﺑﻜﻨﻨﺪ ؟‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺠﺎﺳﺖ ﺟﺎﻱ ﻛﺴﻲ ﻛﻪ ﺧﻮﺩ ﺑﻪ ﺗﻨﻬﺎﻳﻲ‪ ،‬ﻣﺮﺩﻩ ﺍﻱ ﺭﺍ ﺑﻪ ﺩﺧﻤﻪ ﺑﺮﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺟﺎﻱ ﭼﻨﻴﻦ ﻛﺴﻲ‪ ،‬ﺑﻲ ﺁﺏ ﻭ ﮔﻴﺎﻩ ﺗﺮﻳﻦ ﻭ ﺗﻬﻲ ﺗﺮﻳﻦ ﻭ ﺧﺸﻚ ﺗﺮﻳﻦ ﺟﺎﻱ ﺍﻳﻦ ﺯﻣﻴﻦ ﺍﺳﺖ ﻛﻪ ﺭﻣﻪ ﻫﺎ ﻭ ﮔﻠﻪ ﻫﺎ ﻛﻤﺘﺮ ﺍﺯ‬
‫ﺁﻥ ﺑﮕﺬﺭﻧﺪ؛ ﻛﻪ ﺁﺗﺶ ‪ -‬ﭘﺴﺮ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ‪ -‬ﺩﺭ ﺁﻥ ﻛﻤﺘﺮ ﺑﺮﺍﻓﺮﻭﺧﺘﻪ ﺷﻮﺩ؛ ﻛﻪ ﺩﺳﺘﻪ ﻫﺎﻱ ﺑﺮﺳﻢ ﻭﻳﮋﻩ ﻱ ﺁﻳﻴﻦ ﻛﻤﺘﺮ‬
‫ﺑﺪﺍﻥ ﺟﺎ ﺑﺮﺩﻩ ﺷﻮﺩ؛ ﻛﻪ ﻣﺮﺩﻡ ﺍﺷﻮﻥ ﻛﻤﺘﺮ ﺍﺯ ﺁﻥ ﺟﺎ ﺑﮕﺬﺭﻧﺪ‪.‬‬

‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﺩﻭﺭ ﺍﺯ ﺁﺗﺶ ؟‬

‫ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﺩﻭﺭ ﺍﺯ ﺁﺏ ؟‬

‫ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﺩﻭﺭ ﺍﺯ ﺩﺳﺘﻪ ﻫﺎﻱ ﺑﺮﺳﻢ ﻭﻳﮋﻩ ﻱ ﺁﻳﻴﻦ ؟‬

‫ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﺩﻭﺭ ﺍﺯ ﻣﺮﺩﻡ ﺍﺷﻮﻥ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺳﻲ ﮔﺎﻡ ﺩﻭﺭ ﺍﺯ ﺁﺗﺶ‪.‬‬

‫ﺳﻲ ﮔﺎﻡ ﺩﻭﺭ ﺍﺯ ﺁﺏ‪.‬‬

‫ﺳﻲ ﮔﺎﻡ ﺩﻭﺭ ﺍﺯ ﺩﺳﺘﻪ ﻫﺎﻱ ﺑﺮﺳﻢ ﻭﻳﮋﻩ ﻱ ﺁﻳﻴﻦ‪.‬‬

‫ﺳﻪ ﮔﺎﻡ ﺩﻭﺭ ﺍﺯ ﻣﺮﺩﻡ ﺍﺷﻮﻥ‪.‬‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺑﻪ ﺟﺎﻳﻲ ﺩﺭ ﺁﻥ ﺧﺎﻧﻪ ﻱ ﺯﺭﺗﺸﺘﻲ ﻛﻪ ﺯﻣﻴﻦ ﺁﻥ ﺑﻲ ﺁﺏ ﻭ ﮔﻴﺎﻩ ﺗﺮﻳﻦ ﺟﺎ ﺑﺎﺷﺪ؛ ﮔﻠﻪ ﻫﺎﻱ ﮔﺎﻭﺍﻥ ﻭ ﮔﻮﺳﻔﻨﺪﺍﻥ ﻛﻤﺘﺮ ﺍﺯ ﺁﻥ‬
‫ﺑﮕﺬﺭﻧﺪ؛ ﺁﺗﺶ ‪ -‬ﭘﺴﺮ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ‪ -‬ﻛﻤﺘﺮ ﺩﺭ ﺁﻥ ﺑﺮﺍﻓﺮﻭﺧﺘﻪ ﺷﻮﺩ؛ ﺩﺳﺘﻪ ﻫﺎﻱ ﺑﺮﺳﻢ ﻭﻳﮋﻩ ﻱ ﺁﻳﻴﻦ ﻛﻤﺘﺮ ﺑﺪﺍﻥ ﺑﺮﺩﻩ‬
‫ﺷﻮﺩ ﻭ ﻣﺮﺩﻡ ﺍﺷﻮﻥ ﻛﻤﺘﺮ ﺍﺯ ﺁﻥ ﺑﮕﺬﺭﻧﺪ‪.‬‬

‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﺩﻭﺭ ﺍﺯ ﺁﺗﺶ ؟‬

‫ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﺩﻭﺭ ﺍﺯ ﺁﺏ ؟‬

‫ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﺩﻭﺭ ﺍﺯ ﺩﺳﺘﻪ ﻫﺎﻱ ﺑﺮﺳﻢ ﻭﻳﮋﻩ ﻱ ﺁﻳﻴﻦ ؟‬

‫ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﺩﻭﺭ ﺍﺯ ﻣﺮﺩﻡ ﺍﺷﻮﻥ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺳﻲ ﮔﺎﻡ ﺩﻭﺭ ﺍﺯ ﺁﺗﺶ‪.‬‬

‫ﺳﻲ ﮔﺎﻡ ﺩﻭﺭ ﺍﺯ ﺁﺏ‪.‬‬

‫ﺳﻲ ﮔﺎﻡ ﺩﻭﺭ ﺍﺯ ﺩﺳﺘﻪ ﻫﺎﻱ ﺑﺮﺳﻢ ﻭﻳﮋﻩ ﻱ ﺁﻳﻴﻦ‪.‬‬

‫ﺳﻪ ﮔﺎﻡ ﺩﻭﺭ ﺍﺯ ﻣﺮﺩﻡ ﺍﺷﻮﻥ‪(2).‬‬

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‫ﺁﻧﺎﻥ ﺑﺎﻳﺪ ﺩﺭ ﺁﻥ ﺟﺎ ﮔﻮﺭﻱ ﺑﻜﻨﻨﺪ )ﺍﮔﺮ ﺯﻣﻴﻦ ﺳﺨﺖ ﺑﺎﺷﺪ‪ ،‬ﺑﻪ ﮔﻮﺩﻱ ﻧﻴﻢ ﮔﺎﻡ ﻭ ﺍﮔﺮ ﻧﺮﻡ ﺑﺎﺷﺪ ﺑﻪ ﮔﻮﺩﻱ ﻧﻴﻤﻲ ﺍﺯ ﺑﺎﻻﻱ‬
‫ﺁﺩﻣﻲ( ﻭ ﺑﺮ ﻛﻒ ﺁﻥ ﮔﻮﺭ‪ ،‬ﺧﺎﻛﺴﺘﺮ ﻳﺎ ﺗﭙﺎﻟﻪ ﻱ ﮔﺎﻭ ﺑﺮﻳﺰﻧﺪ ﻭ ﺳﺮ ﺁﻥ ﺭﺍ ﺑﺎ ﺗﻜﻪ ﻫﺎﻱ ﺁﺟﺮ ﻳﺎ ﺳﻨﮓ ﻳﺎ ﻛﻠﻮﺥ ﺑﭙﻮﺷﺎﻧﻨﺪ‪(3).‬‬

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‫ﺁﻧﺎﻥ ﺑﺎﻳﺪ ﻣﺮﺩﺍﺭ ﺭﺍ ﺩﻭ ﺷﺐ ﻳﺎ ﺳﻪ ﺷﺐ ﻳﺎ ﻳﻚ ﻣﺎﻩ ﺩﺭ ﺁﻥ ﺟﺎ ﺑﮕﺬﺍﺭﻧﺪ ﺗﺎ ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﭘﺮﻧﺪﮔﺎﻥ ﺑﻪ ﭘﺮﻭﺍﺯ ﺩﺭﺁﻳﻨﺪ ﻭ ﮔﻴﺎﻫﺎﻥ‬
‫ﺑﺮﻭﻳﻨﺪ ﻭ ﺳﻴﻼﺏ ﻫﺎ ﺭﻭﺍﻥ ﺷﻮﻧﺪ ﻭ ﺑﺎﺩ‪ ،‬ﺁﺏ ﻫﺎﻱ ﺭﻭﻱ ﺯﻣﻴﻦ ﺭﺍ ﺑﺨﺸﻜﺎﻧﺪ‪.‬‬

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‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﭘﺮﻧﺪﮔﺎﻥ ﺑﻪ ﭘﺮﻭﺍﺯ ﺩﺭﺁﻣﺪﻧﺪ ﻭ ﮔﻴﺎﻫﺎﻥ ﺭﻭﻳﻴﺪﻧﺪ ﻭ ﺳﻴﻼﺏ ﻫﺎ ﺭﻭﺍﻥ ﺷﺪﻧﺪ ﻭ ﺑﺎﺩ‪ ،‬ﺁﺏ ﻫﺎﻱ ﺭﻭﻱ ﺯﻣﻴﻦ ﺭﺍ‬
‫ﺧﺸﻜﺎﻧﺪ‪ ،‬ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ ﺑﺎﻳﺪ ﺷﻜﺎﻓﻲ ﺩﺭ ﺩﻳﻮﺍﺭ ﺧﺎﻧﻪ ﭘﺪﻳﺪ ﺁﻭﺭﻧﺪ )‪ (4‬ﻭ ﺩﻭ ﻣﺮﺩ ﭼﻴﺮﻩ ﺩﺳﺖ ﻭ ﻧﻴﺮﻭﻣﻨﺪ )‪ (5‬ﺭﺍ ﻓﺮﺍ‬

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‫ﺧﻮﺍﻧﻨﺪ ﻭ ﺁﻧﺎﻥ ﺑﺎﻳﺪ ﺟﺎﻣﻪ ﻫﺎﻱ ﺧﻮﻳﺶ ﺭﺍ ﺍﺯ ﺗﻦ ﺑﺪﺭ ﺁﻭﺭﻧﺪ )‪ (6‬ﻭ ﻣﺮﺩﺍﺭ ﺭﺍ ﺑﺮﮔﻴﺮﻧﺪ ﻭ ﺑﻪ ﺳﺎﺧﺘﻤﺎﻧﻲ ﻛﻪ ﺍﺯ ﺳﻨﮓ ﻭ‬
‫ﺳﺎﺭﻭﺝ ﻭ ﺧﺎﻙ ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﺍﺳﺖ )‪ (7‬ﺩﺭ ﺟﺎﻳﻲ ﻛﻪ ﻫﻤﻴﺸﻪ ﺳﮕﺎﻥ ﻭ ﭘﺮﻧﺪﮔﺎﻥ ﻣﺮﺩﺍﺭﺧﻮﺍﺭ ﻫﺴﺘﻨﺪ‪ ،‬ﺑﺒﺮﻧﺪ‪.‬‬

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‫ﭘﺲ ﺍﺯ ﺁﻥ‪ ،‬ﻧـَﺴﻮ ﻛﺸﺎﻥ ﺩﺭ ﺳﻪ ﮔﺎﻣﻲ ﻣﺮﺩﻩ ﺑﻨﺸﻴﻨﺪ ﻭ ﺁﻧﮕﺎﻩ ﻣﻮﺑﺪ )‪ (8‬ﺭﻭ ﺑﻪ ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ ﭼﻨﻴﻦ ﺑﺎﻧﮓ ﺑﺮﺁﻭﺭﺩ ‪:‬‬

‫ﺍﻱ ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ !‬

‫ﺑﺪﻳﻦ ﺟﺎ ﭘﻴﺸﺎﺏ ﺑﻴﺎﻭﺭﻳﺪ ﺗﺎ ﻧﺴﻮ ﻛﺸﺎﻥ ﮔﻴﺴﻮ ﻭ ﺗﻦ ﺧﻮﻳﺶ ﺭﺍ ﺑﺪﺍﻥ ﺑﺸﻮﻳﻨﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﭘﻴﺸﺎﺑﻲ ﻛﻪ ﻧﺴﻮ ﻛﺸﺎﻥ ﺑﺎﻳﺪ ﮔﻴﺴﻮ ﻭ ﺗﻦ ﺧﻮﻳﺶ ﺭﺍ ﺑﺪﺍﻥ ﺑﺸﻮﻳﻨﺪ‪ ،‬ﻛﺪﺍﻡ ﺍﺳﺖ ؟ ﭘﻴﺸﺎﺏ ﮔﻮﺳﻔﻨﺪ ﻳﺎ ﮔﺎﻭ ﻧﺮ ؟ ﭘﻴﺸﺎﺏ‬
‫ﻣﺮﺩ ﻳﺎ ﺯﻥ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﭘﻴﺸﺎﺏ ﮔﻮﺳﻔﻨﺪ ﻳﺎ ﮔﺎﻭ ﻧﺮ‪ ،‬ﺍﻣﺎ ﻧﻪ ﭘﻴﺸﺎﺏ ﻣﺮﺩ ﻭ ﻧﻪ ﭘﻴﺸﺎﺏ ﺯﻥ‪ ،‬ﻣﮕﺮ ﺁﻥ ﻛﻪ ﻣﺮﺩ ﻳﺎ ﺯﻥ‪ ،‬ﻧﺰﺩﻳﻚ ﺗﺮﻳﻦ ﺧﻮﻳﺸﺎﻭﻧﺪ ﻣﺮﺩﻩ‬
‫ﺑﺎﺷﻨﺪ‪.‬‬

‫ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ ﺑﺎﻳﺪ ﭘﻴﺸﺎﺏ ﺁﻣﺎﺩﻩ ﻛﻨﻨﺪ ﺗﺎ ﻧﺴﻮ ﻛﺸﺎﻥ ﮔﻴﺴﻮ ﻭ ﺗﻦ ﺧﻮﻳﺶ ﺭﺍ ﺑﺪﺍﻥ ﺑﺸﻮﻳﻨﺪ‪(9).‬‬

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‫ﺑﺨﺶ ﺳﻮﻡ‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺁﻳﺎ ﮔﻠﻪ ﻫﺎﻱ ﮔﻮﺳﻔﻨﺪﺍﻥ ﻭ ﮔﺎﻭﺍﻥ ﻭ ﮔﺮﻭﻩ ﻫﺎﻱ ﻣﺮﺩﺍﻥ ﻭ ﺯﻧﺎﻥ ﻭ ﺁﺗﺶ ‪ -‬ﭘﺴﺮ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ‪ -‬ﻭ ﺩﺳﺘﻪ ﻫﺎﻱ ﺑ‪‬ﺮﺳ‪‬ﻢ ﻭﻳﮋﻩ ﻱ‬
‫ﺁﻳﻴﻦ ﻭ ﻣﺮﺩﻡ ﺍﺷﻮﻥ ﻣﻲ ﺗﻮﺍﻧﻨﺪ ﺑﺎﺭ ﺩﻳﮕﺮ ﺍﺯ ﺭﺍﻫﻲ ﻛﻪ ﻣﺮﺩﺍﺭ ﺳﮕﺎﻥ ﻭ ﻣﺮﺩﻣﺎﻥ ﺍﺯ ﺁﻥ ﺑﺮﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﺑﮕﺬﺭﻧﺪ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﻧﻪ ﮔﻠﻪ ﻫﺎﻱ ﮔﻮﺳﻔﻨﺪﺍﻥ ﻭ ﮔﺎﻭﺍﻥ‪ ،‬ﻧﻪ ﮔﺮﻭﻩ ﻫﺎﻱ ﻣﺮﺩﺍﻥ ﻭ ﺯﻧﺎﻥ‪ ،‬ﻧﻪ ﺁﺗﺶ ‪ -‬ﭘﺴﺮ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ‪ -‬ﻧﻪ ﺩﺳﺘﻪ ﻫﺎﻱ ﺑﺮﺳﻢ ﻭﻳﮋﻩ‬
‫ﻱ ﺁﻳﻴﻦ ﻭ ﻧﻪ ﻣﺮﺩﻡ ﺍَﺷَﻮ‪‬ﻥ ﻣﻲ ﺗﻮﺍﻧﻨﺪ ﺍﺯ ﺁﻥ ﺭﺍﻩ ﺑﮕﺬﺭﻧﺪ‪.‬‬

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‫ﺷﻤﺎ ﺑﺎﻳﺪ ﺳﮓ ﺯﺭﺩ ﭼﻬﺎﺭ ﭼﺸﻢ ﻳﺎ ﺳﮓ ﺳﻔﻴﺪ ﺯﺭﺩ ﮔﻮﺷﻲ ﺭﺍ ﺳﻪ ﺑﺎﺭ ﺍﺯ ﺩﺍﺭﺍﺯﺍﻱ ﺁﻥ ﺭﺍﻩ ﺑﮕﺬﺭﺍﻧﻴﺪ‪(10).‬‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺳﮓ ﺯﺭﺩ ﭼﻬﺎﺭ ﭼﺸﻢ ﻳﺎ ﺳﮓ ﺳﻔﻴﺪ ﺯﺭﺩ ﮔﻮﺵ ﺑﺪﺍﻥ ﺟﺎ ﺁﻭﺭﺩﻩ ﺷﻮﺩ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﭘﻴﻜﺮ ﻣﮕﺴﻲ‬
‫ﻭﺯﻭﺯﻛﻨﺎﻥ ﺑﺎ ﺯﺍﻧﻮﺍﻥ ﺍﺯ ﭘﻴﺶ ﻭ ﺩ‪‬ﻡ ﺍﺯ ﭘﺲ ﺑﺮﺁﻣﺪﻩ‪ ،‬ﻫﻤﻪ ﺗﻦ ﺁﻟﻮﺩﻩ ﺑﻪ ﺁﻻﻳﺶ ﻫﺎ‪ ،‬ﻫﻤﭽﻮﻥ ﭘﻠﻴﺪﺗﺮﻳﻦ ﺧـْﺮَﻓـْﺴ‪‬ـﺘﺮﺍﻥ ﺑﻪ‬
‫ﺳﺮﺯﻣﻴﻦ ﻫﺎﻱ ﺍﭘﺎﺧﺘـَﺮ‪ ،‬ﻭﺍﭘﺲ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

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‫ﻫﺮﮔﺎﻩ ﺳﮓ ﺑﺎ ﺑﻴﺰﺍﺭﻱ ﺍﺯ ﺁﻥ ﺭﺍﻩ ﺑﮕﺬﺭﺩ‪ ،‬ﺑﺎﻳﺪ ﺳﮓ ﺯﺭﺩ ﭼﻬﺎﺭ ﭼﺸﻢ ﻳﺎ ﺳﮓ ﺳﻔﻴﺪ ﺯﺭﺩ ﮔﻮﺷﻲ ﺭﺍ ﺷﺶ ﺑﺎﺭ ﺍﺯ ﺩﺍﺭﺍﺯﻱ ﺁﻥ‬
‫ﺭﺍﻩ ﺑﮕﺬﺭﺍﻧﻴﺪ‪(11).‬‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺳﮓ ﺯﺭﺩ ﭼﻬﺎﺭ ﭼﺸﻢ ﻳﺎ ﺳﮓ ﺳﻔﻴﺪ ﺯﺭﺩ ﮔﻮﺵ ﺑﺪﺍﻥ ﺟﺎ ﺁﻭﺭﺩﻩ ﺷﻮﺩ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﭘﻴﻜﺮ ﻣﮕﺴﻲ‬
‫ﻭﺯﻭﺯﻛﻨﺎﻥ ﺑﺎ ﺯﺍﻧﻮﺍﻥ ﺍﺯ ﭘﻴﺶ ﻭ ﺩ‪‬ﻡ ﺍﺯ ﭘﺲ ﺑﺮﺁﻣﺪﻩ‪ ،‬ﻫﻤﻪ ﺗﻦ ﺁﻟﻮﺩﻩ ﺑﻪ ﺁﻻﻳﺶ ﻫﺎ‪ ،‬ﻫﻤﭽﻮﻥ ﭘﻠﻴﺪﺗﺮﻳﻦ ﺧـْﺮَﻓـْﺴ‪‬ـﺘﺮﺍﻥ ﺑﻪ‬
‫ﺳﺮﺯﻣﻴﻦ ﻫﺎﻱ ﺍﭘﺎﺧﺘـَﺮ‪ ،‬ﻭﺍﭘﺲ ﻣﻲ ﮔﺮﻳﺰﺩ‪(12).‬‬

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‫ﻫﺮﮔﺎﻩ ﺳﮓ ﺑﺎ ﺑﻴﺰﺍﺭﻱ ﺍﺯ ﺁﻥ ﺭﺍﻩ ﺑﮕﺬﺭﺩ‪ ،‬ﺑﺎﻳﺪ ﺳﮓ ﺯﺭﺩ ﭼﻬﺎﺭ ﭼﺸﻢ ﻳﺎ ﺳﮓ ﺳﻔﻴﺪ ﺯﺭﺩ ﮔﻮﺷﻲ ﺭﺍ ﻧـُﻪ ﺑﺎﺭ ﺍﺯ ﺩﺍﺭﺍﺯﻱ ﺁﻥ‬
‫ﺭﺍﻩ ﺑﮕﺬﺭﺍﻧﻴﺪ‪.‬‬

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‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺳﮓ ﺯﺭﺩ ﭼﻬﺎﺭ ﭼﺸﻢ ﻳﺎ ﺳﮓ ﺳﻔﻴﺪ ﺯﺭﺩ ﮔﻮﺵ ﺑﺪﺍﻥ ﺟﺎ ﺁﻭﺭﺩﻩ ﺷﻮﺩ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﭘﻴﻜﺮ ﻣﮕﺴﻲ‬
‫ﻭﺯﻭﺯﻛﻨﺎﻥ ﺑﺎ ﺯﺍﻧﻮﺍﻥ ﺍﺯ ﭘﻴﺶ ﻭ ﺩ‪‬ﻡ ﺍﺯ ﭘﺲ ﺑﺮﺁﻣﺪﻩ‪ ،‬ﻫﻤﻪ ﺗﻦ ﺁﻟﻮﺩﻩ ﺑﻪ ﺁﻻﻳﺶ ﻫﺎ‪ ،‬ﻫﻤﭽﻮﻥ ﭘﻠﻴﺪﺗﺮﻳﻦ ﺧـْﺮَﻓـْﺴ‪‬ـﺘﺮﺍﻥ ﺑﻪ‬
‫ﺳﺮﺯﻣﻴﻦ ﻫﺎﻱ ﺍﭘﺎﺧﺘـَﺮ‪ ،‬ﻭﺍﭘﺲ ﻣﻲ ﮔﺮﻳﺰﺩ‪(12).‬‬

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‫ﺑﺎﻳﺪ ﻣﻮﺑﺪﻱ ﭘﻴﺸﺎﭘﻴﺶ ﺍﺯ ﺩﺍﺭﺍﺯﺍﻱ ﺁﻥ ﺭﺍﻩ ﺑﮕﺬﺭﺩ ﻭ ﺍﻳﻦ ﭘﻴﺮﻭﺯﻣﻨﺪﺗﺮﻳﻦ ﻭ ﭼﺎﺭﻩ ﺑﺨﺶ ﺗﺮﻳﻦ ﺑﺎژ ﺭﺍ ﺍﺯ ﺑﺮﺧﻮﺍﻧﺪ ‪:‬‬

‫“ﻳ‪‬ﺜَﻪ ﺍَﻫﻮﻭ‪‬ﻳﺮﻳﻮ‪”. ..‬‬

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‫ﺍﻱ ﻣﺰﺩﺍ !‬

‫ﺑﺪﺍﻥ ﻫﻨﮕﺎﻡ ﻛﻪ ﺩ‪‬ﺭﻭ‪‬ﻧﺪ ﺁﺯﺭﺩﻥ ِﻣﺮﺍ ﻛﻤﺮ ﻣﻲ ﺑﻨﺪﺩ‪ ،‬ﺟﺰ “ﺁﺫﺭ” ﻭ “ﻣﻨﺶ ] ﻧﻴﻚ [” ﺗﻮ ‪ -‬ﻛﻪ “ﺍﺷﻪ” ﺍﺯ ﻛﺮﺩﺍﺭﺷﺎﻥ ﻛﺎﺭﺁﻣﺪ ﻣﻲ‬
‫ﺷﻮﺩ ‪ -‬ﭼﻪ ﻛﺲ ﻣﺮﺍ ﭘﻨﺎﻩ ﺧﻮﺍﻫﺪ ﺑﺨﺸﻴﺪ ؟‬

‫ﺍﻱ ﺍﻫﻮﺭﻩ !‬

‫“ﺩﻳﻦ ِ” ﻣﺮﺍ ﺍﺯ ﺍﻳﻦ ﺁﻣﻮﺯﺵ ﺑﻴﺎﮔﺎﻫﺎﻥ‪(13).‬‬

‫ﺍﻱ ﺍﻫﻮﺭﻩ !‬

‫ﺍﻳﻦ ﺭﺍ ﺍﺯ ﺗﻮ ﻣﻲ ﭘﺮﺳﻢ؛ ﻣﺮﺍ ﺑﻪ ﺩﺭﺳﺘﻲ ] ﭘﺎﺳﺦ [ ﮔﻮﻱ ‪:‬‬

‫ﻛﻴﺴﺖ ﺁﻥ ﭘﻴﺮﻭﺯﻣﻨﺪﻱ ﻛﻪ ﺩﺭ ﭘﺮﺗﻮ ﺁﻣﻮﺯﺵ ﻫﺎﻱ ﺗﻮ‪ ،‬ﻫﺴﺘﺎﻥ )‪ (14‬ﺭﺍ ﭘﻨﺎﻩ ﻣﻲ ﺑﺨﺸﺪ ؟‬

‫ﺍﻱ ﻣﺰﺩﺍ !‬

‫ﻣﺮﺍ ﺁﺷﻜﺎﺭﺍ ﺍﺯ ﺑﺮﮔﻤﺎﺷﺘﻦ ﺁﻥ ﺭ‪‬ﺩ‪ ‬ﺩﺭﻣﺎﻥ ﺑﺨﺶ ﺯﻧﺪﮔﻲ ﺑﻴﺎﮔﺎﻫﺎﻥ ﻭ ] ﺑﮕﺬﺍﺭ [ “ﺳﺮﻭﺵ” ﻭ “ﻣﻨﺶ ِﻧﻴﻚ” ﺑﺪﻭ ﻭ ﺑﻪ ﻫﺮ ﻛﺲ‬
‫ﻛﻪ ﺗﻮ ﺧﻮﺩ‪ ،‬ﺍﻭ ﺭﺍ ﺧﻮﺍﺳﺘﺎﺭﻱ‪ ،‬ﺭﻭﻱ ﺁﻭﺭﻧﺪ‪(15).‬‬

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‫ﺍﻱ ﻣﺰﺩﺍ ! ﺍﻱ ﺳ‪‬ـﭙ‪‬ﻨﺪﺍﺭﻣ‪‬ﺪ !‬

‫ﻣﺎ ﺭﺍ ﺍﺯ ﻛﻴﻦ ﺗﻮﺯﻱ ِﺩﺷﻤﻨﺎﻥ ﻧﮕﺎﻩ ﺩﺍﺭﻳﺪ‪.‬‬

‫ﺍﻱ ﺩﺭﻭﺝ ِﺩﻳﻮﺧﻮﻱ !‬

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‫ﻧﺎﺑﻮﺩﺷﻮ‪.‬‬

‫ﺍﻱ ﺩﻳﻮﺯﺍﺩﮔﺎﻥ !‬

‫ﻧﺎﺑﻮﺩ ﺷﻮﻳﺪ‪.‬‬

‫ﺍﻱ ﺩﺭﻭﺝ !‬

‫ﺩﻭﺭﺷﻮ ﻭ ﺑﻤﻴﺮ‪.‬‬

‫ﺍﻱ ﺩﺭﻭﺝ !‬

‫ﺍﺯ ﺍﻳﻦ ﺟﺎ ﺑﮕﺮﻳﺰ ﻭ ﺩﻭﺭﺷﻮ‪ .‬ﺑﻪ ﺳﺮﺯﻣﻴﻦ ﻫﺎﻱ ﺍﭘﺎﺧﺘﺮ ﺩﻭﺭﺷﻮ ﻭ ﺑﻤﻴﺮ‪ .‬ﻣﺒﺎﺩ ﻛﻪ ﺗﻮ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ﺳ‪‬ﭙـَﻨﺪ ﻣﻴﻨﻮ ﺭﺍ ﻧﺎﺑﻮﺩ‬
‫ﻛﻨﻲ‪.‬‬

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‫ﭘﺲ ﺁﻧﮕﺎﻩ ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ ﻣﻲ ﺗﻮﺍﻧﻨﺪ ﮔﻮﺳﻔﻨﺪ ﻭ ﮔﺎﻭ ﻭ ﻣﺮﺩ ﻭ ﺯﻥ ﻭ ﺁﺗﺶ ‪ -‬ﭘﺴﺮ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ‪ -‬ﻭ ﺩﺳﺘﻪ ﻫﺎﻱ ﺑﺮﺳﻢ ﻭﻳﮋﻩ ﻱ‬
‫ﺁﻳﻴﻦ ﻭ ﻣﺮﺩﻡ ﺍﺷﻮﻥ ﺭﺍ ﺍﺯ ﺁﻥ ﺭﺍﻩ ﺑﮕﺬﺭﺍﻧﻨﺪ‪.‬‬

‫ﺍﺯ ﺁﻥ ﭘﺲ )‪ (16‬ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ ﻣﻲ ﺗﻮﺍﻧﻨﺪ ﺩﺭ ﺁﻥ ﺧﺎﻧﻪ‪ ،‬ﺧﻮﺭﺍﻙ ﮔﻮﺷﺘﻲ ﻭ ﺷﺮﺍﺏ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ‪ .‬ﺁﻥ ﺧﺎﻧﻪ ﭘﺎﻙ ﻣﻲ ﺷﻮﺩ ﻭ‬
‫ﻫﻤﭽﻮﻥ ﭘﻴﺶ ﺗﺮ‪ ،‬ﺯﻧﺪﮔﻲ ﺩﺭ ﺁﻥ ﺟﺎ ﮔﻨﺎﻫﻲ ﻧﺪﺍﺭﺩ‪.‬‬

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‫ﺑﺨﺶ ﭼﻬﺎﺭﻡ‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺍﮔﺮ ﻛﺴﻲ ﺟﺎﻣﻪ ﻱ ﭼﺮﻣﻲ ﻳﺎ ﺑﺎﻓﺘﻪ ﺭﺍ ﺑﻪ ﺍﻧﺪﺍﺯﻩ ﺍﻱ ﻛﻪ ﺗﺎ ﻗﻮﺯﻙ ﭘﺎﻫﺎ ﺭﺍ ﺑﭙﻮﺷﺎﻧﺪ‪ ،‬ﺑﺮ ﭘﻴﻜﺮ ﻣﺮﺩﻩ ﺑﻴﻨﺪﺍﺯﺩ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ ﻱ‬
‫ﮔﻨﺎﻫﺶ ﭼﻴﺴﺖ ؟)‪(17‬‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﭼﻬﺎﺭﺻﺪ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﭼﻬﺎﺭﺻﺪ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳﺮﻭﺷﻮ ‪ -‬ﭼﺮﻥ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺍﮔﺮ ﻛﺴﻲ ﺟﺎﻣﻪ ﻱ ﭼﺮﻣﻲ ﻳﺎ ﺑﺎﻓﺘﻪ ﺭﺍ ﺑﻪ ﺍﻧﺪﺍﺯﻩ ﺍﻱ ﻛﻪ ﻫﺮ ﺩﻭ ﺳﺎﻕ ﺭﺍ ﺑﭙﻮﺷﺎﻧﺪ‪ ،‬ﺑﺮ ﭘﻴﻜﺮ ﻣﺮﺩﻩ ﺑﻴﻨﺪﺍﺯﺩ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ ﻱ‬
‫ﮔﻨﺎﻫﺶ ﭼﻴﺴﺖ ؟‬

‫ﺷﺸﺼﺪ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﺷﺸﺼﺪ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳﺮﻭﺷﻮ ‪ -‬ﭼﺮﻥ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺍﮔﺮ ﻛﺴﻲ ﺟﺎﻣﻪ ﻱ ﭼﺮﻣﻲ ﻳﺎ ﺑﺎﻓﺘﻪ ﺭﺍ ﺑﻪ ﺍﻧﺪﺍﺯﻩ ﺍﻱ ﻛﻪ ﻫﻤﻪ ﻱ ﺗﻦ ﺭﺍ ﺑﭙﻮﺷﺎﻧﺪ‪ ،‬ﺑﺮ ﭘﻴﻜﺮ ﻣﺮﺩﻩ ﺑﻴﻨﺪﺍﺯﺩ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ ﻱ ﮔﻨﺎﻫﺶ‬
‫ﭼﻴﺴﺖ ؟‬

‫ﻫﺰﺍﺭ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﻫﺰﺍﺭ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳﺮﻭﺷﻮ ‪ -‬ﭼﺮﻥ‪.‬‬

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‫ﺑﺨﺶ ﭘﻨﺠﻢ‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺍﮔﺮ ﻣﺮﺩﻱ ﺑﻪ ﺯﻭﺭ ﺑﺎ ﻣﺮﺩﻱ ﺩﻳﮕﺮ ﻛﻮﻥ ﻣ‪‬ﺮﺯﻱ ﻛﻨﺪ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ ﻱ ﮔﻨﺎﻫﺶ ﭼﻴﺴﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﻫﺸﺘﺼﺪ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﻫﺸﺘﺼﺪ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳﺮﻭﺷﻮ ‪ -‬ﭼﺮﻥ‪.‬‬

‫‪30-27‬‬

‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺍﮔﺮ ﻣﺮﺩﻱ ﺑﻪ ﺳﺎﺯﺵ ﺑﺎ ﻣﺮﺩﻱ ﺩﻳﮕﺮ ﻛﻮﻥ ﻣﺮﺯﻱ ﻛﻨﺪ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ ﻱ ﮔﻨﺎﻫﺶ ﭼﻴﺴﺖ ﻭ ﺗﺎﻭﺍﻥ ﺁﻥ ﻛﺪﺍﻡ ﺍﺳﺖ ﻭ ﭼﮕﻮﻧﻪ‬
‫ﻛﺴﻲ ﻣﻲ ﺗﻮﺍﻧﺪ ﺍﺯ ﺍﻳﻦ ﮔﻨﺎﻩ ﻭ ﺁﻟﻮﺩﮔﻲ ﭘﺎﻙ ﺷﻮﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﭼﻨﻴﻦ ﮔﻨﺎﻫﻲ ﺭﺍ ﻫﻴﭻ ﭘﺎﺩﺍﻓﺮﻩ ﻭ ﺗﺎﻭﺍﻧﻲ ﻧﻴﺴﺖ‪ .‬ﭼﻨﻴﻦ ﮔﻨﺎﻫﻜﺎﺭﻱ ﺭﺍ ﻫﻴﭻ ﭼﺎﺭﻩ ﺍﻱ ﻧﺘﻮﺍﻥ ﺍﻧﺪﻳﺸﻴﺪ‪ .‬ﺍﻳﻦ ﺩﺍﺩﺷﻜﻨﻲ ﺍﺳﺖ‬
‫ﻭ ﻫﻴﭻ ﭘﺎﺩﺍﻓﺮﻩ ﻭ ﺗﺎﻭﺍﻧﻲ‪ ،‬ﮔﻨﺎﻩ ﺁﻥ ﺭﺍ ﭘﺎﻙ ﻧﺘﻮﺍﻧﺪ ﻛﺮﺩ‪.‬‬

‫ﺩﺭ ﭼﻪ ﻫﻨﮕﺎﻡ ﭼﻨﻴﻦ ﺍﺳﺖ ؟‬

‫ﻫﻨﮕﺎﻣﻲ ﭼﻨﻴﻦ ﺍﺳﺖ ﻛﻪ ﮔﻨﺎﻫﻜﺎﺭ‪ ،‬ﺁﻣﻮﺯﮔﺎﺭ ﺩﻳﻦ ﻣﺰﺩﺍ ﻳﺎ ﺩﻳﻦ ﺁﮔﺎﻩ ﺑﺎﺷﺪ‪(18).‬‬

‫ﻫﺮﮔﺎﻩ ﮔﻨﺎﻫﻜﺎﺭ‪ ،‬ﺁﻣﻮﺯﮔﺎﺭ ﺩﻳﻦ ﻣﺰﺩﺍ ﻳﺎ ﺩﻳﻦ ﺁﮔﺎﻩ ﻧﺒﺎﺷﺪ ﻭ ﺑﻪ ﮔﻨﺎﻩ ﺧﻮﻳﺶ ﺧﺴﺘﻮ ﺷﻮﺩ ﻭ ﭘﻴﻤﺎﻥ ﺑﻨﺪﺩ ﻛﻪ ﺩﻳﮕﺮ ﻫﺮﮔﺰ‬
‫ﭼﻨﻴﻦ ﻛﺮﺩﺍﺭ ﻧﺎﺭﻭﺍﻳﻲ ﺍﺯ ﺍﻭ ﺳﺮ ﻧﺰﻧﺪ‪ ،‬ﻣﺰﺩﺍ ﮔﻨﺎﻫﺶ ﺭﺍ ﻣﻲ ﺑﺨﺸﺎﻳﺪ‪.‬‬

‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﺑﺮﺍﺳﺘﻲ ﺩﻳﻦ ﻣﺰﺩﺍ ﻛﺴﻲ ﺭﺍ ﻛﻪ ﺑﻪ ﺍﻳﻦ ﺩﻳﻦ ﺩﺭﺁﻳﺪ‪ ،‬ﺍﺯ ﺑﻨﺪﻫﺎﻱ ﮔﻨﺎﻫﺎﻧﺶ ﺭﻫﺎﻳﻲ ﻣﻲ ﺑﺨﺸﺪ‪.‬‬

‫ﺩﻳﻦ ﻣﺰﺩﺍ ﮔﻨﺎﻩ ﻧﺎﺩﺭﺳﺘﻜﺎﺭﻱ ﺭﺍ ﻣﻲ ﺑﺨﺸﺎﻳﺪ‪(19).‬‬

‫ﺩﻳﻦ ﻣﺰﺩﺍ ﮔﻨﺎﻩ ﻛﺸﺘﻦ ﻳﻜﻲ ﺍﺯ ﺍﺷﻮﻧﺎﻥ ﺭﺍ ﻣﻲ ﺑﺨﺸﺎﻳﺪ‪(20).‬‬

‫ﺩﻳﻦ ﻣﺰﺩﺍ ﮔﻨﺎﻩ ﺧﺎﻙ ﺳﭙﺎﺭﻱ ﻣﺮﺩﺍﺭ ﺭﺍ ﻣﻲ ﺑﺨﺸﺎﻳﺪ‪(21).‬‬

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‫ﺩﻳﻦ ﻣﺰﺩﺍ ﮔﻨﺎﻩ ﻛﺮﺩﺍﺭﻫﺎﻳﻲ ﺭﺍ ﻛﻪ ﻫﻴﭻ ﺗﺎﻭﺍﻧﻲ ﺑﺮﺍﻱ ﺁﻥ ﻫﺎ ﻧﻴﺴﺖ‪ ،‬ﻣﻲ ﺑﺨﺸﺎﻳﺪ‪.‬‬

‫ﺩﻳﻦ ﻣﺰﺩﺍ ﭘﺎﺩﺍﻓﺮﻩ ﻱ ﺳﻨﮕﻴﻦ ﺗﺮﻳﻦ ﮔﻨﺎﻩ ﺭﺍ ﻣﻲ ﺑﺨﺸﺎﻳﺪ‪(22).‬‬

‫ﺩﻳﻦ ﻣﺰﺩﺍ ﻫﺮ ﮔﻨﺎﻫﻲ ﺭﺍ ﻛﻪ ﻣﺮﺩﻣﺎﻥ ﻣﻲ ﺗﻮﺍﻧﻨﺪ ﺑﺪﺍﻥ ﺩﺳﺖ ﺑﻴﺎﻻﻳﻨﺪ‪ ،‬ﻣﻲ ﺑﺨﺸﺎﻳﺪ‪.‬‬

‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﺩﻳﻦ ﻣﺰﺩﺍ ﺍﺷﻮﻥ ﺭﺍ ﺍﺯ ﻫﺮ ﮔﻮﻧﻪ ﺍﻧﺪﻳﺸﻪ ﻭ ﮔﻔﺘﺎﺭ ﻭ ﻛﺮﺩﺍﺭ ﺑﺪ ﭘﺎﻙ ﻣﻲ ﻛﻨﺪ؛ ﻫﻤﭽﻮﻥ ﺑﺎﺩﻱ ﭘﺮﺗﻮﺍﻥ ﻭ ﺷﺘﺎﺑﺎﻥ ﻛﻪ ﺩﺷﺖ‬
‫ﺭﺍ‪(23).‬‬

‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﺑﺸﻮﺩ ﻛﻪ ﺍﺯ ﺍﻳﻦ ﭘﺲ‪ ،‬ﻫﻤﻪ ﻱ ﻛﺮﺩﺍﺭﻫﺎﻱ ﺗﻮ ﻧﻴﻚ ﺑﺎﺷﺪ‪ .‬ﺩﻳﻦ ﻣﺰﺩﺍ ﮔﻨﺎﻩ ﺗﻮ ﺭﺍ ﺗﺎﻭﺍﻧﻲ ﮔﺮﺍﻥ ﺩﺍﺩﻩ ﺍﺳﺖ‪(24).‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺩﻳﻮ ﻛﻴﺴﺖ ؟‬

‫ﺩﻳﻮ ﭘﺮﺳﺖ ﻛﻴﺴﺖ ؟‬

‫ﻫﻤﺨﻮﺍﺑﻪ ﻱ ﻧﺮﻳﻨﻪ ﻱ ﺩﻳﻮﺍﻥ ﻛﻴﺴﺖ ؟‬

‫ﻫﻤﺨﻮﺍﺑﻪ ﻱ ﻣﺎﺩﻳﻨﻪ ﻱ ﺩﻳﻮﺍﻥ ﻛﻴﺴﺖ ؟‬

‫ﻣﺎﺩﻩ ﺩﻳﻮ ﻛﻴﺴﺖ ؟‬

‫ﻛﻴﺴﺖ ﻛﻪ ﺩﺭ ﺍﻧﺪﺭﻭﻥ ﺧﻮﻳﺶ ﻫﻤﺴﺎﻥ ﺩﻳﻮ ﺍﺳﺖ ؟‬

‫ﻛﻴﺴﺖ ﻛﻪ ﺩﺭ ﻫﻤﻪ ﻱ ﻫﺴﺘﻲ ﺧﻮﻳﺶ ﻫﻤﺴﺎﻥ ﺩﻳﻮ ﺍﺳﺖ ؟‬

‫ﻛﻴﺴﺖ ﻛﻪ ﭘﻴﺶ ﺍﺯ ﻣﺮگ ﻫﻤﺴﺎﻥ ﺩﻳﻮ ﺍﺳﺖ ﻭ ﭘﺲ ﺍﺯ ﻣﺮگ ﻳﻜﻲ ﺍﺯ ﺩﻳﻮﺍﻥ ﻧﺎﭘﻴﺪﺍ ﺷﻮﺩ‪.‬‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﻣﺮﺩﻱ ﻛﻪ ﺑﺎ ﻣﺮﺩﻱ ﻛﻮﻥ ﻣﺮﺯﻱ ﻛﻨﺪ ﻳﺎ ﻣﺮﺩﻱ ﻛﻪ ﺑﮕﺬﺍﺭﺩ ﻣﺮﺩﻱ ﺑﺎ ﺍﻭﻥ ﻛﻮﻥ ﻣﺮﺯﻱ ﻛﻨﺪ‪ ،‬ﺩﻳﻮ ﺍﺳﺖ‪.‬‬

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‫ﺍﻭﺳﺖ ﻛﻪ ﺩﻳﻮ ﭘﺮﺳﺖ ﺍﺳﺖ ‪.‬‬

‫ﺍﻭﺳﺖ ﻛﻪ ﻫﻤﺨﻮﺍﺑﻪ ﻱ ﻧﺮﻳﻨﻪ ﻱ ﺩﻳﻮﺍﻥ ﺍﺳﺖ‪.‬‬

‫ﺍﻭﺳﺖ ﻫﻤﺨﻮﺍﺑﻪ ﻱ ﻣﺎﺩﻳﻨﻪ ﻱ ﺩﻳﻮﺍﻥ ﺍﺳﺖ‪.‬‬

‫ﺍﻭﺳﺖ ﻛﻪ ﻣﺎﺩﻩ ﺩﻳﻮ ﺍﺳﺖ‪.‬‬

‫ﺍﻭﺳﺖ ﻛﻪ ﺩﺭ ﺍﻧﺪﺭﻭﻥ ﺧﻮﻳﺶ ﻫﻤﺴﺎﻥ ﺩﻳﻮ ﺍﺳﺖ‪.‬‬

‫ﺍﻭﺳﺖ ﻛﻪ ﺩﺭ ﻫﻤﻪ ﻱ ﻫﺴﺘﻲ ﺧﻮﻳﺶ ﻫﻤﺴﺎﻥ ﺩﻳﻮ ﺍﺳﺖ‪.‬‬

‫ﺍﻭﺳﺖ ﻛﻪ ﭘﻴﺶ ﺍﺯ ﻣﺮگ ﻫﻤﺴﺎﻥ ﺩﻳﻮ ﺍﺳﺖ ﻭ ﭘﺲ ﺍﺯ ﻣﺮگ ﻳﻜﻲ ﺍﺯ ﺩﻳﻮﺍﻥ ﻧﺎﭘﻴﺪﺍ ﺷﻮﺩ‪.‬‬

‫ﭼﻨﻴﻦ ﺍﺳﺖ ﻣﺮﺩﻱ ﻛﻪ ﺑﺎ ﻣﺮﺩﻱ ﻛﻮﻥ ﻣﺮﺯﻱ ﻛﻨﺪ ﻳﺎ ﻣﺮﺩﻱ ﻛﻪ ﺑﮕﺬﺍﺭﺩ ﻣﺮﺩﻱ ﺑﺎ ﺍﻭ ﻛﻮﻥ ﻣﺮﺯﻱ ﻛﻨﺪ‪(25).‬‬

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‫ﺑﺨﺶ ﺷﺸﻢ‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺁﻳﺎ ﻛﺴﻲ ﻛﻪ ﺑﻪ ﺗﻦ ﺧﺸﻜﻴﺪﻩ ﻱ ﻣﺮﺩﻩ ﺍﻱ ‪ -‬ﻛﻪ ﺑﻴﺶ ﺍﺯ ﺳﺎﻟﻲ ﺍﺯ ﻣﺮﮔﺶ ﮔﺬﺷﺘﻪ ﺑﺎﺷﺪ ‪ -‬ﺩﺳﺖ ﺯﻧﺪ‪ ،‬ﭘﺎﻙ ﺍﺳﺖ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﭼﻨﻴﻦ ﻛﺴﻲ ﭘﺎﻙ ﺍﺳﺖ؛ ﺯﻳﺮﺍ ﺧﺸﻚ ﺑﺎ ﺧﺸﻚ ﺩﺭﻧﻤﻲ ﺁﻣﻴﺰﺩ‪(26).‬‬

‫ﻫﺮﮔﺎﻩ ﺧﺸﻚ ﺑﺎ ﺧﺸﻚ ﺩﺭﺁﻣﻴﺰﺩ ‪ -‬ﺑﺎ ﻓﺮﺍﻭﺍﻧﻲ ﺁﻓﺮﻳﺪﮔﺎﻧﻲ ﻛﻪ ﺭﻭﻱ ﺯﻣﻴﻦ ﻣﻲ ﻣﻴﺮﻧﺪ ‪ -‬ﺑﺰﻭﺩﻱ ﺍﻳﻦ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ﻣﻦ‪،‬‬
‫ﺗﻨﻬﺎ ﺟﺎﻱ “ﭘﺸﻮﺗﻨﻮ”ﻫﺎ ﻣﻲ ﺷﻮﺩ ﻛﻪ ﺑﻪ ﻧﺎﭘﺎﻛﻲ ﺁﻟﻮﺩﻩ ﺍﻧﺪ ﻭ ﺭﻭﺍﻥ ﺁﻧﺎﻥ ﺑﺎﻧﮓ ﻭ ﺷﻴﻮﻥ ﺑﺮﻣﻲ ﺁﻭﺭﺩ‪(27).‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺁﻳﺎ ﻛﺴﻲ ﻛﻪ ﺑﻪ ﻣﺮﺩﺍﺭ ﺳﮕﺎﻥ ﻳﺎ ﻣﺮﺩﻣﺎﻥ ﺩﺳﺖ ﺯﻧﺪ‪ ،‬ﻣﻲ ﺗﻮﺍﻧﺪ ﭘﺎﻙ ﺷﻮﺩ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﻱ ﺯﺭﺗﺸﺖ ﺍﺷﻮﻥ !‬

‫ﭼﻨﻴﻦ ﻛﺴﻲ ﻣﻲ ﺗﻮﺍﻧﺪ ﭘﺎﻙ ﺷﻮﺩ‪.‬‬

‫ﭼﮕﻮﻧﻪ ﭼﻨﻴﻦ ﺗﻮﺍﻧﺪ ﺷﺪ ؟‬

‫ﻫﺮﮔﺎﻩ ﺳﮕﺎﻥ ﻳﺎ ﭘﺮﻧﺪﮔﺎﻥ ﻣﺮﺩﺍﺭﺧﻮﺍﺭ “ﻧﺴﻮ” ﺭﺍ ﺯﺩﻩ ﺑﺎﺷﻨﺪ‪ ،‬ﺍﻭ ﺑﺎﻳﺪ ﺗﻦ ﺧﻮﻳﺶ ﺭﺍ ﺑﺎ ﮔﻤﻴﺰﺩ ﻭ ﺁﺏ ﺑﺸﻮﻳﺪ ﻭ ﺍﺯ ﺁﻥ ﭘﺲ‬
‫ﭘﺎﻙ ﺷﻮﺩ‪(28).‬‬

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‫ﺍﻣﺎ ﺍﮔﺮ ﺳﮕﺎﻥ ﻳﺎ ﭘﺮﻧﺪﮔﺎﻥ ﻣﺮﺩﺍﺭ ﺧﻮﺍﺭ ﻫﻨﻮﺯ “ﻧﺴﻮ” ﺭﺍ ﻧﺰﺩﻩ ﺑﺎﺷﻨﺪ )‪ ،(29‬ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ ﺑﺎﻳﺪ ﺳﻪ ﮔﻮﺩﺍﻝ ﺩﺭ ﺯﻣﻴﻦ ﺑﻜﻨﻨﺪ ﻭ‬
‫ﻧﺎﭘﺎﻙ ﺑﺮ ﺳﺮ ﺁﻥ ﮔﻮﺩﺍﻝ ﻫﺎ ﺗﻦ ﺧﻮﻳﺶ ﺭﺍ ﺑﺎ ﮔﻤﻴﺰ ‪ -‬ﻭ ﻧﻪ ﺑﺎ ﺁﺏ ‪ -‬ﺑﺸﻮﻳﺪ‪.‬‬

‫ﺁﻧﮕﺎﻩ ﺳﮓ‪ ‬ﻣﺮﺍ ﺑﺮﺧﻴﺰﺍﻧﻨﺪ ﻭ ﺩﺭ ﺑﺮﺍﺑﺮ ﺁﻥ ﻧﺎﭘﺎﻙ ﺑﻴﺎﻭﺭﻧﺪ )‪).)30‬ﺑﺎﻳﺪ ﭼﻨﻴﻦ ﻛﻨﻨﺪ ﻭ ﻧﻪ ﺟﺰ ﺍﻳﻦ‪).‬‬

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‫ﻣﺰﺩﺍ ﭘﺮﺳﺘﺎﻥ ﺑﺎﻳﺪ ﺳﻪ ﮔﻮﺩﺍﻝ ﺩﻳﮕﺮ ﺩﺭ ﺯﻣﻴﻦ ﺑﻜﻨﻨﺪ ﻭ ﻧﺎﭘﺎﻙ ﺑﺮ ﺳﺮ ﺁﻥ ﮔﻮﺩﺍﻝ ﻫﺎ ﺗﻦ ﺧﻮﻳﺶ ﺭﺍ ﺑﺎ ﮔﻤﻴﺰ ‪ -‬ﻭ ﻧﻪ ﺑﺎ ﺁﺏ ‪-‬‬
‫ﺑﺸﻮﻳﺪ‪.‬‬

‫ﺁﻧﮕﺎﻩ ﺳﮓ ﻣﺮﺍ ﺑﺮﺧﻴﺰﺍﻧﻨﺪ ﻭ ﺩﺭ ﺑﺮﺍﺑﺮ ﺁﻥ ﻧﺎﭘﺎﻙ ﺑﻴﺎﻭﺭﻧﺪ‪ .‬ﭘﺲ ﭼﻨﺪﺍﻥ ﺩﺭﻧﮓ ﻛﻨﻨﺪ ﻛﻪ ﺗﻦ ﺍﻭ ﺗﺎ ﻭﺍﭘﺴﻴﻦ ﻣﻮﻱ ﺗﺎﺭﻙ‬
‫ﺳﺮﺵ ﺧﺸﻚ ﺷﻮﺩ‪(31).‬‬

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‫ﭘﺲ ﺳﻪ ﮔﻮﺩﺍﻝ ﺩﻳﮕﺮ ﺩﺭ ﺯﻣﻴﻦ ﺑﻜﻨﻨﺪ ﻭ ﻧﺎﭘﺎﻙ ﺑﺮ ﺳﺮ ﺁﻥ ﮔﻮﺩﺍﻝ ﻫﺎ ﺗﻦ ﺧﻮﻳﺶ ﺭﺍ ﺑﺎ ﺁﺏ ‪ -‬ﻭ ﻧﻪ ﺑﺎ ﮔﻤﻴﺰ ‪ -‬ﺑﺸﻮﻳﺪ‪.‬‬

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‫ﻧﺨﺴﺖ ﺑﺎﻳﺪ ﺩﺳﺖ ﻫﺎﻳﺶ ﺭﺍ ﺑﺸﻮﻳﻨﺪ‪ .‬ﺍﮔﺮ ﺩﺳﺖ ﻫﺎﻳﺶ ﻧﺨﺴﺖ ﺷﺴﺘﻪ ﻧﺸﻮﺩ‪ ،‬ﻫﻤﻪ ﻱ ﺗﻦ ﺧﻮﻳﺶ ﺭﺍ ﻧﺎﭘﺎﻙ ﻛﻨﺪ‪.‬‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺩﺳﺖ ﻫﺎﻳﺶ ﺭﺍ ﺳﻪ ﺑﺎﺭ ﺑﺎ ﺁﺏ ﺷﺴﺘﻨﺪ‪ ،‬ﺑﺎﻳﺪ ﺑﺮ ﺗﺎﺭﻙ ﺳﺮ ﺍﻭ ﺁﺏ ﺑﺮﻳﺰﻧﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﺮ ﺗﺎﺭﻙ ﺳﺮ ﻭﻱ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟)‪(32‬‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﭘﻴﺶ‪ ،‬ﺑﻪ ﻣﻴﺎﻥ ﺍﺑﺮﻭﺍﻥ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﻣﻴﺎﻥ ﺍﺑﺮﻭﺍﻥ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﭘﺸﺖ ﺳﺮ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﭘﺸﺖ ﺳﺮ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﭘﻴﺶ‪ ،‬ﺑﻪ ﮔﻮﻧﻪ ﻫﺎ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﭘﻴﺶ‪ ،‬ﺑﻪ ﮔﻮﻧﻪ ﻫﺎ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﮔﻮﺵ ﺭﺍﺳﺖ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﮔﻮﺵ ﺭﺍﺳﺖ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﮔﻮﺵ ﭼﭗ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﮔﻮﺵ ﭼﭗ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﺷﺎﻧﻪ ﻱ ﺭﺍﺳﺖ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﺷﺎﻧﻪ ﻱ ﺭﺍﺳﺖ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﺷﺎﻧﻪ ﻱ ﭼﭗ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﺷﺎﻧﻪ ﻱ ﭼﭗ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

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‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﺯﻳﺮ ﺑﻐﻞ ﺭﺍﺳﺖ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﺯﻳﺮ ﺑﻐﻞ ﺭﺍﺳﺖ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﺯﻳﺮ ﺑﻐﻞ ﭼﭗ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﺯﻳﺮ ﺑﻐﻞ ﭼﭗ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﺑﺎﻻﻱ ﺳﻴﻨﻪ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﭘﺎﻙ ﺑﻪ ﺑﺎﻻﻱ ﺳﻴﻨﻪ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﭘﺸﺖ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﭘﺸﺖ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﺳﺮ ﭘﺴﺘﺎﻥ ﺭﺍﺳﺖ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﺳﺮ ﭘﺴﺘﺎﻥ ﺭﺍﺳﺖ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﺳﺮ ﭘﺴﺘﺎﻥ ﭼﭗ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﺳﺮ ﭘﺴﺘﺎﻥ ﭼﭗ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﭘﻬﻠﻮﻱ ﺭﺍﺳﺖ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

‫‪55‬‬

‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﭘﻬﻠﻮﻱ ﺭﺍﺳﺖ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﭘﻬﻠﻮﻱ ﭼﭗ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﭘﻬﻠﻮﻱ ﭼﭗ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﺳ‪‬ﺮﻳﻦ ﺭﺍﺳﺖ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﺳﺮﻳﻦ ﺭﺍﺳﺖ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﺳ‪‬ﺮﻳﻦ ﭼﭗ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﺳﺮﻳﻦ ﭼﭗ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﺍﻧﺪﺍﻡ ﻧﺮﻳﻨﮕﻲ ﻳﺎ ﻣﺎﺩﻳﻨﮕﻲ ﻣﻲ ﮔﺮﻳﺰﺩ‪).‬ﺍﮔﺮ ﻧﺎﭘﺎﻙ‪ ،‬ﻣﺮﺩ ﺑﺎﺷﺪ ﻧﺨﺴﺖ ﺑﺎﻳﺪ ﺑﻪ ﭘﺸﺖ ﻭﻱ ﺁﺏ ﺑﭙﺎﺷﻨﺪ ﻭ‬
‫ﭘﺲ ﺍﺯ ﺁﻥ ﺑﻪ ﭘﻴﺶ؛ ﺍﻣﺎ ﺍﮔﺮ ﺯﻥ ﺑﺎﺷﺪ‪ ،‬ﻧﺨﺴﺖ ﺑﺎﻳﺪ ﺑﻪ ﭘﻴﺶ ﻭﻱ ﺁﺏ ﺑﭙﺎﺷﻨﺪ ﻭ ﭘﺲ ﺍﺯ ﺁﻥ ﺑﻪ ﭘﺸﺖ‪(.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﺍﻧﺪﺍﻡ ﻧﺮﻳﻨﮕﻲ ﻳﺎ ﻣﺎﺩﻳﻨﮕﻲ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﺭﺍﻥ ﺭﺍﺳﺖ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﺭﺍﻥ ﺭﺍﺳﺖ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﺭﺍﻥ ﭼﭗ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﺭﺍﻥ ﭼﭗ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﺯﺍﻧﻮﻱ ﺭﺍﺳﺖ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﺯﺍﻧﻮﻱ ﺭﺍﺳﺖ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﺯﺍﻧﻮﻱ ﭼﭗ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﺯﺍﻧﻮﻱ ﭼﭗ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﺳﺎﻕ ﺭﺍﺳﺖ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﺳﺎﻕ ﺭﺍﺳﺖ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﺳﺎﻕ ﭼﭗ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﺳﺎﻕ ﭼﭗ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻗﻮﺯﻙ ﺭﺍﺳﺖ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ!‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﻗﻮﺯﻙ ﺭﺍﺳﺖ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻗﻮﺯﻙ ﭼﭗ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﻗﻮﺯﻙ ﭼﭗ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﭘﺎﺷﻨﻪ ﻱ ﺭﺍﺳﺖ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﭘﺎﺷﻨﻪ ﻱ ﺭﺍﺳﺖ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﭘﺎﺷﻨﻪ ﻱ ﭼﭗ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﭘﺎﺷﻨﻪ ﻱ ﭼﭗ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﻒ ﭘﺎﻱ ﺭﺍﺳﺖ ﻣﻲ ﮔﺮﻳﺰﺩ‪).‬ﻭ ﺩﺭ ﺁﻥ ﺟﺎ ﺁﻥ ﭼﻪ ﺍﺯ ﺍﻭ ﺑﻪ ﭼﺸﻢ ﻣﻲ ﺁﻳﺪ‪ ،‬ﻫﻤﺎﻧﻨﺪ ﺑﺎﻝ ﻣﮕﺴﻲ ﺍﺳﺖ(‪.‬‬

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‫ﭘﺲ ﺑﺎﻳﺪ ﻧﺎﭘﺎﻙ‪ ،‬ﺍﻧﮕﺸﺘﺎﻥ ﻫﺮ ﺩﻭ ﭘﺎ ﺭﺍ ﺑﺮ ﺯﻣﻴﻦ ﺑﻔﺸﺎﺭﺩ ﻭ ﭘﺎﺷﻨﻪ ﻫﺎ ﺭﺍ ﺑﺎﻻ ﺑﮕﻴﺮﺩ ﺗﺎ ﺑﺮ ﻛﻒ ﭘﺎﻱ ﺭﺍﺳﺖ ﺍﻭ ﺁﺏ ﺑﺮﻳﺰﻧﺪ‪.‬‬

‫ﺁﻧﮕﺎﻩ ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﻒ ﭘﺎﻱ ﭼﭗ ﺍﻭ ﻣﻲ ﮔﺮﻳﺰﺩ‪ .‬ﭘﺲ ﺑﺎﻳﺪ ﺑﺮ ﻛﻒ ﭘﺎﻱ ﭼﭗ ﺍﻭ ﺁﺏ ﺑﺮﻳﺰﻧﺪ‪.‬‬

‫ﺳﭙﺲ ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﺳﺮﺍﻧﮕﺸﺘﺎﻥ ﭘﺎﻱ ﺭﺍﺳﺖ ﻣﻲ ﮔﺮﻳﺰﺩ )ﻭ ﺩﺭ ﺁﻥ ﺟﺎ ﺁﻥ ﭼﻪ ﺍﺯ ﺍﻭ ﺑﻪ ﭼﺸﻢ ﻣﻲ ﺁﻳﺪ‪ ،‬ﻫﻤﺎﻧﻨﺪ ﺑﺎﻝ‬
‫ﻣﮕﺴﻲ ﺍﺳﺖ(‪.‬‬

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‫ﭘﺲ ﺑﺎﻳﺪ ﭘﺎﺷﻨﻪ ﻫﺎﻳﺶ ﺭﺍ ﺑﺮ ﺯﻣﻴﻦ ﺑﻔﺸﺎﺭﺩ ﻭ ﺳﺮﺍﻧﮕﺸﺘﺎﻥ ﺭﺍ ﺑﺎﻻ ﺑﮕﻴﺮﺩ ﻭ ﺑﺮ ﺍﻧﮕﺸﺘﺎﻥ ﭘﺎﻱ ﺭﺍﺳﺖ ﺍﻭ ﺁﺏ ﺑﺮﻳﺰﻧﺪ‪.‬‬

‫ﺁﻧﮕﺎﻩ ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﺳﺮﺍﻧﮕﺸﺘﺎﻥ ﭘﺎﻱ ﭼﭗ ﻣﻲ ﮔﺮﻳﺰﺩ‪ .‬ﭘﺲ ﺑﺎﻳﺪ ﺑﻪ ﺳﺮﺍﻧﮕﺸﺘﺎﻥ ﭘﺎﻱ ﭼﭗ ﺍﻭ ﺁﺏ ﺑﺮﻳﺰﻧﺪ‪.‬‬

‫ﺳﭙﺲ ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﭘﻴﻜﺮ ﻣﮕﺴﻲ ﻭﺯﻭﺯﻛﻨﺎﻥ ﺑﺎ ﺯﺍﻧﻮﺍﻥ ﺍﺯ ﭘﻴﺶ ﻭ ﺩ‪‬ﻡ ﺍﺯ ﭘﺲ ﺑﺮﺁﻣﺪﻩ‪ ،‬ﻫﻤﻪ ﺗﻦ ﺁﻟﻮﺩﻩ ﺑﻪ ﺁﻻﻳﺶ ﻫﺎ‪،‬‬
‫ﻫﻤﭽﻮﻥ ﭘﻠﻴﺪﺗﺮﻳﻦ ﺧـْﺮَﻓـْﺴ‪‬ـﺘﺮﺍﻥ ﺑﻪ ﺳﺮﺯﻣﻴﻦ ﻫﺎﻱ ﺍﭘﺎﺧﺘَﺮ‪ ،‬ﻭﺍﭘﺲ ﻣﻲ ﮔﺮﻳﺰﺩ‪(33).‬‬

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‫‪ ...‬ﭘﺲ ﺑﺮ ﺗﺴﺖ ﻛﻪ ﺍﻳﻦ ﭘﻴﺮﻭﺯﻣﻨﺪﺗﺮﻳﻦ ﻭ ﭼﺎﺭﻩ ﺑﺨﺶ ﺗﺮﻳﻦ ﺑﺎژ ﺭﺍ ﺍﺯ ﺑﺮ ﺑﺨﻮﺍﻧﻲ ‪:‬‬

‫“ﻳ‪‬ﺜَﻪ ﺍَﻫﻮﻭ‪‬ﻳﺮﻳﻮ‪”. ..‬‬

‫ﺍﻱ ﻣﺰﺩﺍ !‬

‫ﺑﺪﺍﻥ ﻫﻨﮕﺎﻡ ﻛﻪ ﺩ‪‬ﺭﻭ‪‬ﻧﺪ ﺁﺯﺭﺩﻥ ِﻣﺮﺍ ﻛﻤﺮ ﻣﻲ ﺑﻨﺪﺩ‪ ،‬ﺟﺰ “ﺁﺫﺭ” ﻭ “ﻣﻨﺶ ] ﻧﻴﻚ [” ﺗﻮ ‪ -‬ﻛﻪ “ﺍﺷﻪ” ﺍﺯ ﻛﺮﺩﺍﺭﺷﺎﻥ ﻛﺎﺭﺁﻣﺪ ﻣﻲ‬
‫ﺷﻮﺩ ‪ -‬ﭼﻪ ﻛﺲ ﻣﺮﺍ ﭘﻨﺎﻩ ﺧﻮﺍﻫﺪ ﺑﺨﺸﻴﺪ ؟‬

‫ﺍﻱ ﺍﻫﻮﺭﻩ !‬

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‫“ﺩﻳﻦ ِ” ﻣﺮﺍ ﺍﺯ ﺍﻳﻦ ﺁﻣﻮﺯﺵ ﺑﻴﺎﮔﺎﻫﺎﻥ‪.‬‬

‫ﺍﻱ ﺍﻫﻮﺭﻩ !‬

‫ﺍﻳﻦ ﺭﺍ ﺍﺯ ﺗﻮ ﻣﻲ ﭘﺮﺳﻢ؛ ﻣﺮﺍ ﺑﻪ ﺩﺭﺳﺘﻲ ] ﭘﺎﺳﺦ [ ﮔﻮﻱ ‪:‬‬

‫ﻛﻴﺴﺖ ﺁﻥ ﭘﻴﺮﻭﺯﻣﻨﺪﻱ ﻛﻪ ﺩﺭ ﭘﺮﺗﻮ ﺁﻣﻮﺯﺵ ﻫﺎﻱ ﺗﻮ‪ ،‬ﻫﺴﺘﺎﻥ ﺭﺍ ﭘﻨﺎﻩ ﻣﻲ ﺑﺨﺸﺪ ؟‬

‫ﺍﻱ ﻣﺰﺩﺍ !‬

‫ﻣﺮﺍ ﺁﺷﻜﺎﺭﺍ ﺍﺯ ﺑﺮﮔﻤﺎﺷﺘﻦ ﺁﻥ ﺭ‪‬ﺩ‪ ‬ﺩﺭﻣﺎﻥ ﺑﺨﺶ ﺯﻧﺪﮔﻲ ﺑﻴﺎﮔﺎﻫﺎﻥ ﻭ ] ﺑﮕﺬﺍﺭ [ “ﺳﺮﻭﺵ” ﻭ “ﻣﻨﺶ ِﻧﻴﻚ” ﺑﺪﻭ ﻭ ﺑﻪ ﻫﺮ ﻛﺲ‬
‫ﻛﻪ ﺗﻮ ﺧﻮﺩ‪ ،‬ﺍﻭ ﺭﺍ ﺧﻮﺍﺳﺘﺎﺭﻱ‪ ،‬ﺭﻭﻱ ﺁﻭﺭﻧﺪ‪.‬‬

‫ﺍﻱ ﻣﺰﺩﺍ ! ﺍﻱ ﺳ‪‬ـﭙ‪‬ﻨﺪﺍﺭﻣ‪‬ﺪ !‬

‫ﻣﺎ ﺭﺍ ﺍﺯ ﻛﻴﻦ ﺗﻮﺯﻱ ِﺩﺷﻤﻨﺎﻥ ﻧﮕﺎﻩ ﺩﺍﺭﻳﺪ‪.‬‬

‫ﺍﻱ ﺩﺭﻭﺝ ِﺩﻳﻮﺧﻮﻱ !‬

‫ﻧﺎﺑﻮﺩﺷﻮ‪.‬‬

‫ﺍﻱ ﺩﻳﻮﺯﺍﺩﮔﺎﻥ !‬

‫ﻧﺎﺑﻮﺩ ﺷﻮﻳﺪ‪.‬‬

‫ﺍﻱ ﺩﺭﻭﺝ !‬

‫ﺩﻭﺭﺷﻮ ﻭ ﺑﻤﻴﺮ‪.‬‬

‫ﺍﻱ ﺩﺭﻭﺝ !‬

‫ﺍﺯ ﺍﻳﻦ ﺟﺎ ﺑﮕﺮﻳﺰ ﻭ ﺩﻭﺭﺷﻮ‪ .‬ﺑﻪ ﺳﺮﺯﻣﻴﻦ ﻫﺎﻱ ﺍﭘﺎﺧﺘﺮ ﺩﻭﺭﺷﻮ ﻭ ﺑﻤﻴﺮ‪ .‬ﻣﺒﺎﺩ ﻛﻪ ﺗﻮ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ﺳ‪‬ﭙـَﻨﺪ ﻣﻴﻨﻮ ﺭﺍ ﻧﺎﺑﻮﺩ‬
‫ﻛﻨﻲ‪(34).‬‬

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‫ﺑﺨﺶ ﻫﺸﺘﻢ‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺍﮔﺮ ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ ﭘﻮﻳﻨﺪﻩ ﻳﺎ ﺩﻭﻧﺪﻩ ﻳﺎ ﺳﻮﺍﺭﻩ ﻳﺎ ﺍﺭﺍﺑﻪ ﺭﺍﻧﺎﻥ ﺑﻪ ﺁﺗﺶ ﺑﺮﺳﻨﺪ ﻛﻪ ﻣﺮﺩﺍﺭﻱ ﺭﺍ ﺩﺭ ﺁﻥ ﻣﻲ ﭘﺰﻧﺪ ﻳﺎ ﻣﻲ‬
‫ﺳﻮﺯﺍﻧﻨﺪ‪ ،‬ﭼﻪ ﺑﺎﻳﺪ ﺑﻜﻨﻨﺪ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺁﻧﺎﻥ ﺑﺎﻳﺪ ﻛﺴﻲ ﺭﺍ ﻛﻪ ﻣﺮﺩﺍﺭ ﻣﻲ ﺳﻮﺯﺍﻧﺪ‪ ،‬ﺑﻜﺸﻨﺪ‪ .‬ﺑﺎﻳﺪ ﻣﺮﺩﺍﺭ ﺳﻮﺯ ﺭﺍ ﺑﻲ ﭼﻮﻥ ﻭ ﭼﺮﺍ ﺑﻜﺸﻨﺪ‪(35).‬‬

‫ﺁﻧﮕﺎﻩ ﺑﺎﻳﺪ ﺩﻳﮓ ﻭ ﺳﻪ ﭘﺎﻳﻪ ﺭﺍ ﺍﺯ ﺟﺎﻱ ﺑﺮﻛﻨﺪ ﻭ ﺳﺮﻧﮕﻮﻥ ﺑﻴﻔﮕﻨﺪ‪.‬‬

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‫ﺁﻧﮕﺎﻩ ﻫﻤﻪ ﻱ ﻫﻴﺰﻣﻲ ﺭﺍ ﻛﻪ ﺩﺭ ﺁﻥ ﺟﺎﺳﺖ ‪ -‬ﺧﻮﺍﻩ ﻫﻴﺰﻡ ﺩﺭﺧﺘﺎﻧﻲ ﻛﻪ ﺗﺨﻤﻪ ﻱ ﺁﺗﺶ ﺩﺭ ﺁﻥ ﻫﺎﺳﺖ‪ ،‬ﺧﻮﺍﻩ ﺑﺴﺘﻪ ﻫﻴﺰﻡ‬
‫ﻫﺎﻳﻲ ﻛﻪ ﺑﺮﺍﻱ ﻫﻤﺎﻥ ﺁﺗﺶ ﺁﻣﺎﺩﻩ ﺷﺪﻩ ﺍﺳﺖ ‪ -‬ﺑﺪﺍﻥ ﺁﺗﺶ ﺑﺮﺍﻓﺮﻭﺯﻧﺪ‪.‬‬

‫ﭘﺲ ﺁﻥ ﻫﺎ ﺭﺍ ﺍﺯ ﻫﻢ ﺑﭙﺎﺷﻨﺪ ﻭ ﺑﭙﺮﺍﮔﻨﻨﺪ ﺗﺎ ﺁﺗﺶ ﻫﺮ ﭼﻪ ﺯﻭﺩﺗﺮ ﺧﺎﻣﻮﺵ ﺷﻮﺩ‪.‬‬

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‫ﺑﺎﻳﺪ ﻧﺨﺴﺘﻴﻦ ﺑﺴﺘﻪ ﺭﺍ ﺭﻭﻱ ﺯﻣﻴﻦ )‪ ،(36‬ﻳﻚ “ﻭﻳﺘـَﺴﺘﻲ” ﺩﻭﺭ ﺍﺯ ﺁﺗﺶ ﻣﺮﺩﺍﺭﺳﻮﺯ ﺑﮕﺬﺍﺭﻧﺪ ﻭ ﺍﺯ ﻫﻢ ﺑﭙﺎﺷﻨﺪ ﻭ ﺑﭙﺮﺍﮔﻨﻨﺪ‬
‫ﺗﺎ ﺁﺗﺶ ﻫﺮ ﭼﻪ ﺯﻭﺩﺗﺮ ﺧﺎﻣﻮﺵ ﺷﻮﺩ‪.‬‬

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‫ﺑﺎﻳﺪ ﺩﻭﻣﻴﻦ ﺑﺴﺘﻪ ﺭﺍ ﺭﻭﻱ ﺯﻣﻴﻦ‪ ،‬ﻳﻚ “ﻭﻳﺘﺴﺘﻲ” ﺩﻭﺭ ﺍﺯ ﺁﺗﺶ ﻣﺮﺩﺍﺭﺳﻮﺯ ﺑﮕﺬﺍﺭﻧﺪ ﻭ ﺍﺯ ﻫﻢ ﺑﭙﺎﺷﻨﺪ ﻭ ﺑﭙﺮﺍﮔﻨﻨﺪ ﺗﺎ ﺁﺗﺶ‬
‫ﻫﺮ ﭼﻪ ﺯﻭﺩﺗﺮ ﺧﺎﻣﻮﺵ ﺷﻮﺩ‪(37).‬‬

‫ﺑﺎﻳﺪ ﺳﻮﻣﻴﻦ ﺑﺴﺘﻪ ﺭﺍ ﺭﻭﻱ ﺯﻣﻴﻦ‪ ،‬ﻳﻚ “ﻭﻳﺘﺴﺘﻲ” ﺩﻭﺭ ﺍﺯ ﺁﺗﺶ ﻣﺮﺩﺍﺭﺳﻮﺯ ﺑﮕﺬﺍﺭﻧﺪ ﻭ ﺍﺯ ﻫﻢ ﺑﭙﺎﺷﻨﺪ ﻭ ﺑﭙﺮﺍﮔﻨﻨﺪ ﺗﺎ ﺁﺗﺶ‬
‫ﻫﺮ ﭼﻪ ﺯﻭﺩﺗﺮ ﺧﺎﻣﻮﺵ ﺷﻮﺩ‪.‬‬

‫ﺑﺎﻳﺪ ﭼﻬﺎﺭﻣﻴﻦ ﺑﺴﺘﻪ ﺭﺍ ﺭﻭﻱ ﺯﻣﻴﻦ‪ ،‬ﻳﻚ “ﻭﻳﺘﺴﺘﻲ” ﺩﻭﺭ ﺍﺯ ﺁﺗﺶ ﻣﺮﺩﺍﺭﺳﻮﺯ ﺑﮕﺬﺍﺭﻧﺪ ﻭ ﺍﺯ ﻫﻢ ﺑﭙﺎﺷﻨﺪ ﻭ ﺑﭙﺮﺍﮔﻨﻨﺪ ﺗﺎ‬
‫ﺁﺗﺶ ﻫﺮ ﭼﻪ ﺯﻭﺩﺗﺮ ﺧﺎﻣﻮﺵ ﺷﻮﺩ‪.‬‬

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‫ﺑﺎﻳﺪ ﭘﻨﺠﻤﻴﻦ ﺑﺴﺘﻪ ﺭﺍ ﺭﻭﻱ ﺯﻣﻴﻦ‪ ،‬ﻳﻚ “ﻭﻳﺘﺴﺘﻲ” ﺩﻭﺭ ﺍﺯ ﺁﺗﺶ ﻣﺮﺩﺍﺭﺳﻮﺯ ﺑﮕﺬﺍﺭﻧﺪ ﻭ ﺍﺯ ﻫﻢ ﺑﭙﺎﺷﻨﺪ ﻭ ﺑﭙﺮﺍﮔﻨﻨﺪ ﺗﺎ ﺁﺗﺶ‬
‫ﻫﺮ ﭼﻪ ﺯﻭﺩﺗﺮ ﺧﺎﻣﻮﺵ ﺷﻮﺩ‪.‬‬

‫ﺑﺎﻳﺪ ﺷﺸﻤﻴﻦ ﺑﺴﺘﻪ ﺭﺍ ﺭﻭﻱ ﺯﻣﻴﻦ‪ ،‬ﻳﻚ “ﻭﻳﺘﺴﺘﻲ” ﺩﻭﺭ ﺍﺯ ﺁﺗﺶ ﻣﺮﺩﺍﺭﺳﻮﺯ ﺑﮕﺬﺍﺭﻧﺪ ﻭ ﺍﺯ ﻫﻢ ﺑﭙﺎﺷﻨﺪ ﻭ ﺑﭙﺮﺍﮔﻨﻨﺪ ﺗﺎ ﺁﺗﺶ‬
‫ﻫﺮ ﭼﻪ ﺯﻭﺩﺗﺮ ﺧﺎﻣﻮﺵ ﺷﻮﺩ‪.‬‬

‫ﺑﺎﻳﺪ ﻫﻔﺘﻤﻴﻦ ﺑﺴﺘﻪ ﺭﺍ ﺭﻭﻱ ﺯﻣﻴﻦ‪ ،‬ﻳﻚ “ﻭﻳﺘﺴﺘﻲ” ﺩﻭﺭ ﺍﺯ ﺁﺗﺶ ﻣﺮﺩﺍﺭﺳﻮﺯ ﺑﮕﺬﺍﺭﻧﺪ ﻭ ﺍﺯ ﻫﻢ ﺑﭙﺎﺷﻨﺪ ﻭ ﺑﭙﺮﺍﮔﻨﻨﺪ ﺗﺎ ﺁﺗﺶ‬
‫ﻫﺮ ﭼﻪ ﺯﻭﺩﺗﺮ ﺧﺎﻣﻮﺵ ﺷﻮﺩ‪.‬‬

‫ﺑﺎﻳﺪ ﻫﺸﺘﻤﻴﻦ ﺑﺴﺘﻪ ﺭﺍ ﺭﻭﻱ ﺯﻣﻴﻦ‪ ،‬ﻳﻚ “ﻭﻳﺘﺴﺘﻲ” ﺩﻭﺭ ﺍﺯ ﺁﺗﺶ ﻣﺮﺩﺍﺭﺳﻮﺯ ﺑﮕﺬﺍﺭﻧﺪ ﻭ ﺍﺯ ﻫﻢ ﺑﭙﺎﺷﻨﺪ ﻭ ﺑﭙﺮﺍﮔﻨﻨﺪ ﺗﺎ‬
‫ﺁﺗﺶ ﻫﺮ ﭼﻪ ﺯﻭﺩﺗﺮ ﺧﺎﻣﻮﺵ ﺷﻮﺩ‪.‬‬

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‫ﺑﺎﻳﺪ ﻧﻬﻤﻴﻦ ﺑﺴﺘﻪ ﺭﺍ ﺭﻭﻱ ﺯﻣﻴﻦ‪ ،‬ﻳﻚ “ﻭﻳﺘﺴﺘﻲ” ﺩﻭﺭ ﺍﺯ ﺁﺗﺶ ﻣﺮﺩﺍﺭﺳﻮﺯ ﺑﮕﺬﺍﺭﻧﺪ ﻭ ﺍﺯ ﻫﻢ ﺑﭙﺎﺷﻨﺪ ﻭ ﺑﭙﺮﺍﮔﻨﻨﺪ ﺗﺎ ﺁﺗﺶ‬
‫ﻫﺮ ﭼﻪ ﺯﻭﺩﺗﺮ ﺧﺎﻣﻮﺵ ﺷﻮﺩ‪(38).‬‬

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‫ﺍﻱ ﺳ‪‬ﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﻫﺮﮔﺎﻩ ﻛﺴﻲ ﺍﺷﻮﻧﺎﻧﻪ ﺍﺯ ﭼﻮﺏ “ﺍﻭﺭﻭﺍﺳﻨﻲ” ﻳﺎ ““ﻭ‪‬ﻫﻮ‪ -‬ﮔـَﻮﻥَ”“ ﻳﺎ “ﻭ‪‬ﻫﻮ ‪ -‬ﻛ‪‬ﺮِﺗﻲ” ﻳﺎ “ﻫ‪‬ﺬﺍ ‪ -‬ﻧَﺌﭙ‪‬ﺘﺎ” ﻳﺎ ﻫﺮ ﭼﻮﺏ ﺧﻮﺷﺒﻮﻱ‬
‫ﺩﻳﮕﺮﻱ‪ ،‬ﻫﻴﺰﻡ ﺑﺮﺍﻱ ﺁﺗﺶ ﺑﻴﺎﻭﺭﺩ‪ ،‬ﺍﺯ ﻫﺮ ﺳﻮﻳﻲ ﻛﻪ ﺑﺎﺩ‪ ،‬ﺑﻮﻱ ﺧﻮﺵ ﺁﻥ ﺁﺗﺶ ﺭﺍ ﺑﺒﺮﺩ‪ ،‬ﻫﺰﺍﺭﺍﻥ ﺗﻦ ﺍﺯ ﺩﻳﻮﺍﻥ ﻧﺎﭘﻴﺪﺍ‪،‬‬
‫ﻫﺰﺍﺭﺍﻥ ﺗﻦ ﺍﺯ ﺩﻳﻮﺍﻥ ‪ -‬ﺯﺍﺩﮔﺎﻥ ﺗﺎﺭﻳﻜﻲ ‪ -‬ﻫﺰﺍﺭﺍﻥ ﺟﻔﺖ ﺍﺯ ﺟﺎﺩﻭﺍﻥ ﻭ ﭘﺮﻳﺎﻥ ﺩﺭ ﺁﻥ ﺁﺗﺶ ‪ -‬ﭘﺴﺮ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ‪ -‬ﻣﻲ ﺍﻓﺘﻨﺪ‬
‫ﻭ ﻛﺸﺘﻪ ﻣﻲ ﺷﻮﻧﺪ‪.‬‬

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‫ﺑﺨﺶ ﻧﻬﻢ‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺴﻲ ﻛﻪ ﺁﺗﺶ ﻣﺮﺩﺍﺭ ﺳﻮﺯ ﺭﺍ ﺑﻪ “ﺁﺗﺶ ﺩﺍﺩﮔﺎﻩ” ﺑﺎﺯﮔﺮﺩﺍﻧﺪ‪ ،‬ﭘﺲ ﺍﺯ ﺟﺪﺍ ﺷﺪﻥ ﺟﺎﻥ ﺍﺯ ﺗﻦ ﺍﻭ‪ ،‬ﭘﺎﺩﺍﺵ ﻭﻱ ﭼﻴﺴﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﭘﺎﺩﺍﺵ ﻭﻱ ﻫﻤﺎﻥ ﭘﺎﺩﺍﺵ ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ‪ ،‬ﺩﻩ ﻫﺰﺍﺭ ﭘﺎﺭﻩ ﺁﺗﺶ ﺭﺍ ﺑﻪ “ﺁﺗﺶ ﺩﺍﺩﮔﺎﻩ” ﺑﺮﺩﻩ ﺑﺎﺷﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺴﻲ ﻛﻪ ﺁﺗﺶ ﺳﺮﮔﻴﻦ ﺳﻮﺯ )‪ (39‬ﺭﺍ ﺑﻪ “ﺁﺗﺶ ﺩﺍﺩﮔﺎﻩ” ﺑﺎﺯﮔﺮﺩﺍﻧﺪ‪ ،‬ﭘﺲ ﺍﺯ ﺟﺪﺍ ﺷﺪﻥ ﺟﺎﻥ ﺍﺯ ﺗﻦ ﺍﻭ‪ ،‬ﭘﺎﺩﺍﺵ ﻭﻱ‬
‫ﭼﻴﺴﺖ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﭘﺎﺩﺍﺵ ﻭﻱ ﻫﻤﺎﻥ ﭘﺎﺩﺍﺵ ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ‪ ،‬ﻫﺰﺍﺭ ﭘﺎﺭﻩ ﺁﺗﺶ ﺭﺍ ﺑﻪ “ﺁﺗﺶ ﺩﺍﺩﮔﺎﻩ” ﺑﺮﺩﻩ ﺑﺎﺷﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺴﻲ ﻛﻪ ﺁﺗﺶ ﺗـَﭙﺎﻟﻪ ﺳﻮﺯ )‪ (40‬ﺭﺍ ﺑﻪ “ﺁﺗﺶ ﺩﺍﺩﮔﺎﻩ” ﺑﺎﺯﮔﺮﺩﺍﻧﺪ‪ ،‬ﭘﺲ ﺍﺯ ﺟﺪﺍ ﺷﺪﻥ ﺟﺎﻥ ﺍﺯ ﺗﻦ ﺍﻭ‪ ،‬ﭘﺎﺩﺍﺵ ﻭﻱ ﭼﻴﺴﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﭘﺎﺩﺍﺵ ﻭﻱ ﻫﻤﺎﻥ ﭘﺎﺩﺍﺵ ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ‪ ،‬ﭘﺎﻧﺼﺪ ﭘﺎﺭﻩ ﺁﺗﺶ ﺭﺍ ﺑﻪ “ﺁﺗﺶ ﺩﺍﺩﮔﺎﻩ” ﺑﺮﺩﻩ ﺑﺎﺷﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺴﻲ ﻛﻪ ﺁﺗﺶ ﻛﻮﺭﻩ ﻱ ﺁﺟﺮ ﭘﺰﻱ )‪ (41‬ﺭﺍ ﺑﻪ “ﺁﺗﺶ ﺩﺍﺩﮔﺎﻩ” ﺑﺎﺯﮔﺮﺩﺍﻧﺪ‪ ،‬ﭘﺲ ﺍﺯ ﺟﺪﺍ ﺷﺪﻥ ﺟﺎﻥ ﺍﺯ ﺗﻦ ﺍﻭ‪ ،‬ﭘﺎﺩﺍﺵ ﻭﻱ‬
‫ﭼﻴﺴﺖ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﭘﺎﺩﺍﺵ ﻭﻱ ﻫﻤﺎﻥ ﭘﺎﺩﺍﺵ ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ‪ ،‬ﭼﻬﺎﺭﺻﺪ ﭘﺎﺭﻩ ﺁﺗﺶ ﺭﺍ ﺑﻪ “ﺁﺗﺶ ﺩﺍﺩﮔﺎﻩ” ﺑﺮﺩﻩ ﺑﺎﺷﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺴﻲ ﻛﻪ ﺁﺗﺶ ﻛﻮﺭﻩ ﻱ ﺳﻔﺎﻝ ﮔﺮﻱ ﺭﺍ ﺑﻪ “ﺁﺗﺶ ﺩﺍﺩﮔﺎﻩ” ﺑﺎﺯﮔﺮﺩﺍﻧﺪ‪ ،‬ﭘﺲ ﺍﺯ ﺟﺪﺍ ﺷﺪﻥ ﺟﺎﻥ ﺍﺯ ﺗﻦ ﺍﻭ‪ ،‬ﭘﺎﺩﺍﺵ ﻭﻱ‬
‫ﭼﻴﺴﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﭘﺎﺩﺍﺵ ﻭﻱ ﻫﻤﺎﻥ ﭘﺎﺩﺍﺵ ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ‪ ،‬ﺑﻪ ﺷﻤﺎﺭ ﺳﻔﺎﻟﻴﻨﻪ ﻫﺎﻳﻲ ﻛﻪ ﺩﺭ ﺁﻥ ﺁﺗﺶ ﭘﺨﺘﻪ ﺷﺪﻩ‬
‫ﺍﺳﺖ‪ ،‬ﭘﺎﺭﻩ ﻫﺎﻱ ﺁﺗﺶ ﺭﺍ ﺑﻪ “ﺁﺗﺶ ﺩﺍﺩﮔﺎﻩ” ﺑﺮﺩﻩ ﺑﺎﺷﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺴﻲ ﻛﻪ ﺁﺗﺶ ﻛﻮﺭﻩ ﻱ ﮔﺎﻭ ﺁﻫﻦ ﺳﺎﺯﻱ ﺭﺍ ﺑﻪ “ﺁﺗﺶ ﺩﺍﺩﮔﺎﻩ” ﺑﺎﺯﮔﺮﺩﺍﻧﺪ‪ ،‬ﭘﺲ ﺍﺯ ﺟﺪﺍ ﺷﺪﻥ ﺟﺎﻥ ﺍﺯ ﺗﻦ ﺍﻭ‪ ،‬ﭘﺎﺩﺍﺵ ﻭﻱ‬
‫ﭼﻴﺴﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﭘﺎﺩﺍﺵ ﻭﻱ ﻫﻤﺎﻥ ﭘﺎﺩﺍﺵ ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ‪ ،‬ﺑﻪ ﺷﻤﺎﺭﻩ ﻱ ﮔﻴﺎﻫﺎﻧﻲ ﻛﻪ ﺩﺭ ﭘﻲ ﻛﺎﺭ ﺑﺎ ﮔﺎﻭ ﺁﻫﻦ ﻫﺎﻱ‬
‫ﺳﺎﺧﺖ ﺁﻥ ﻛﻮﺭﻩ ﺩﺭ ﻛﺸﺘﺰﺍﺭ ﺭﻭﻳﻴﺪﻩ ﺍﺳﺖ‪ ،‬ﭘﺎﺭﻩ ﻫﺎﻱ ﺁﺗﺶ ﺭﺍ ﺑﻪ “ﺁﺗﺶ ﺩﺍﺩﮔﺎﻩ” ﺑﺮﺩﻩ ﺑﺎﺷﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺴﻲ ﻛﻪ ﺁﺗﺶ ﺑﻮﺗﻪ ﻱ ﺯﺭﮔﺮﻱ ﺭﺍ ﺑﻪ “ﺁﺗﺶ ﺩﺍﺩﮔﺎﻩ” ﺑﺎﺯﮔﺮﺩﺍﻧﺪ‪ ،‬ﭘﺲ ﺍﺯ ﺟﺪﺍ ﺷﺪﻥ ﺟﺎﻥ ﺍﺯ ﺗﻦ ﺍﻭ‪ ،‬ﭘﺎﺩﺍﺵ ﻭﻱ ﭼﻴﺴﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﭘﺎﺩﺍﺵ ﻭﻱ ﻫﻤﺎﻥ ﭘﺎﺩﺍﺵ ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ‪ ،‬ﻳﻜﺼﺪ ﭘﺎﺭﻩ ﺁﺗﺶ ﺭﺍ ﺑﻪ “ﺁﺗﺶ ﺩﺍﺩﮔﺎﻩ” ﺑﺮﺩﻩ ﺑﺎﺷﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺴﻲ ﻛﻪ ﺁﺗﺶ ﺑﻮﺗﻪ ﻱ ﺳﻴﻢ ﮔﺪﺍﺯﻱ ﺭﺍ ﺑﻪ “ﺁﺗﺶ ﺩﺍﺩﮔﺎﻩ” ﺑﺎﺯﮔﺮﺩﺍﻧﺪ‪ ،‬ﭘﺲ ﺍﺯ ﺟﺪﺍ ﺷﺪﻥ ﺟﺎﻥ ﺍﺯ ﺗﻦ ﺍﻭ‪ ،‬ﭘﺎﺩﺍﺵ ﻭﻱ‬
‫ﭼﻴﺴﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﭘﺎﺩﺍﺵ ﻭﻱ ﻫﻤﺎﻥ ﭘﺎﺩﺍﺵ ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ‪ ،‬ﻧﻮﺩ ﭘﺎﺭﻩ ﺁﺗﺶ ﺭﺍ ﺑﻪ “ﺁﺗﺶ ﺩﺍﺩﮔﺎﻩ” ﺑﺮﺩﻩ ﺑﺎﺷﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺴﻲ ﻛﻪ ﺁﺗﺶ ﺑﻮﺗﻪ ﻱ ﺑﺮﻧﺞ ﮔﺪﺍﺯﻱ ﺭﺍ ﺑﻪ “ﺁﺗﺶ ﺩﺍﺩﮔﺎﻩ” ﺑﺎﺯﮔﺮﺩﺍﻧﺪ‪ ،‬ﭘﺲ ﺍﺯ ﺟﺪﺍ ﺷﺪﻥ ﺟﺎﻥ ﺍﺯ ﺗﻦ ﺍﻭ‪ ،‬ﭘﺎﺩﺍﺵ ﻭﻱ‬
‫ﭼﻴﺴﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﭘﺎﺩﺍﺵ ﻭﻱ ﻫﻤﺎﻥ ﭘﺎﺩﺍﺵ ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ‪ ،‬ﻫﺸﺘﺎﺩ ﭘﺎﺭﻩ ﺁﺗﺶ ﺭﺍ ﺑﻪ “ﺁﺗﺶ ﺩﺍﺩﮔﺎﻩ” ﺑﺮﺩﻩ ﺑﺎﺷﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺴﻲ ﻛﻪ ﺁﺗﺶ ﻛﻮﺭﻩ ﻱ ﺁﻫﻦ ﮔﺪﺍﺯﻱ ﺭﺍ ﺑﻪ “ﺁﺗﺶ ﺩﺍﺩﮔﺎﻩ” ﺑﺎﺯﮔﺮﺩﺍﻧﺪ‪ ،‬ﭘﺲ ﺍﺯ ﺟﺪﺍ ﺷﺪﻥ ﺟﺎﻥ ﺍﺯ ﺗﻦ ﺍﻭ‪ ،‬ﭘﺎﺩﺍﺵ ﻭﻱ‬
‫ﭼﻴﺴﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﭘﺎﺩﺍﺵ ﻭﻱ ﻫﻤﺎﻥ ﭘﺎﺩﺍﺵ ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ‪ ،‬ﻫﻔﺘﺎﺩ ﭘﺎﺭﻩ ﺁﺗﺶ ﺭﺍ ﺑﻪ “ﺁﺗﺶ ﺩﺍﺩﮔﺎﻩ” ﺑﺮﺩﻩ ﺑﺎﺷﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺴﻲ ﻛﻪ ﺁﺗﺶ ﺗﻨﻮﺭ ﻧﺎﻧﻮﺍﻳﻲ ﺭﺍ ﺑﻪ “ﺁﺗﺶ ﺩﺍﺩﮔﺎﻩ” ﺑﺎﺯﮔﺮﺩﺍﻧﺪ‪ ،‬ﭘﺲ ﺍﺯ ﺟﺪﺍ ﺷﺪﻥ ﺟﺎﻥ ﺍﺯ ﺗﻦ ﺍﻭ‪ ،‬ﭘﺎﺩﺍﺵ ﻭﻱ ﭼﻴﺴﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

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‫ﭘﺎﺩﺍﺵ ﻭﻱ ﻫﻤﺎﻥ ﭘﺎﺩﺍﺵ ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ‪ ،‬ﺷﺼﺖ ﭘﺎﺭﻩ ﺁﺗﺶ ﺭﺍ ﺑﻪ “ﺁﺗﺶ ﺩﺍﺩﮔﺎﻩ” ﺑﺮﺩﻩ ﺑﺎﺷﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺴﻲ ﻛﻪ ﺁﺗﺶ ﺯﻳﺮ ﺩﻳﮓ )‪ (42‬ﺭﺍ ﺑﻪ “ﺁﺗﺶ ﺩﺍﺩﮔﺎﻩ” ﺑﺎﺯﮔﺮﺩﺍﻧﺪ‪ ،‬ﭘﺲ ﺍﺯ ﺟﺪﺍ ﺷﺪﻥ ﺟﺎﻥ ﺍﺯ ﺗﻦ ﺍﻭ‪ ،‬ﭘﺎﺩﺍﺵ ﻭﻱ ﭼﻴﺴﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﭘﺎﺩﺍﺵ ﻭﻱ ﻫﻤﺎﻥ ﭘﺎﺩﺍﺵ ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ‪ ،‬ﭘﻨﺠﺎﻩ ﭘﺎﺭﻩ ﺁﺗﺶ ﺭﺍ ﺑﻪ “ﺁﺗﺶ ﺩﺍﺩﮔﺎﻩ” ﺑﺮﺩﻩ ﺑﺎﺷﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺴﻲ ﻛﻪ ﺁﺗﺶ ﺍﺭﺩﻭﮔﺎﻫﻲ ﺭﺍ ﺑﻪ “ﺁﺗﺶ ﺩﺍﺩﮔﺎﻩ” ﺑﺎﺯﮔﺮﺩﺍﻧﺪ‪ ،‬ﭘﺲ ﺍﺯ ﺟﺪﺍ ﺷﺪﻥ ﺟﺎﻥ ﺍﺯ ﺗﻦ ﺍﻭ‪ ،‬ﭘﺎﺩﺍﺵ ﻭﻱ ﭼﻴﺴﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﭘﺎﺩﺍﺵ ﻭﻱ ﻫﻤﺎﻥ ﭘﺎﺩﺍﺵ ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ‪ ،‬ﭼﻬﻞ ﭘﺎﺭﻩ ﺁﺗﺶ ﺭﺍ ﺑﻪ “ﺁﺗﺶ ﺩﺍﺩﮔﺎﻩ” ﺑﺮﺩﻩ ﺑﺎﺷﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺴﻲ ﻛﻪ ﺁﺗﺶ ﺷﺒﺎﻧﺎﻥ ﺭﺍ ﺑﻪ “ﺁﺗﺶ ﺩﺍﺩﮔﺎﻩ” ﺑﺎﺯﮔﺮﺩﺍﻧﺪ‪ ،‬ﭘﺲ ﺍﺯ ﺟﺪﺍ ﺷﺪﻥ ﺟﺎﻥ ﺍﺯ ﺗﻦ ﺍﻭ‪ ،‬ﭘﺎﺩﺍﺵ ﻭﻱ ﭼﻴﺴﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﭘﺎﺩﺍﺵ ﻭﻱ ﻫﻤﺎﻥ ﭘﺎﺩﺍﺵ ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ‪ ،‬ﺳﻲ ﭘﺎﺭﻩ ﺁﺗﺶ ﺭﺍ ﺑﻪ “ﺁﺗﺶ ﺩﺍﺩﮔﺎﻩ” ﺑﺮﺩﻩ ﺑﺎﺷﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺴﻲ ﻛﻪ ﺁﺗﺶ ﻛﻮچ ﻧﺸﻴﻨﺎﻥ ﺭﺍ ﺑﻪ “ﺁﺗﺶ ﺩﺍﺩﮔﺎﻩ” ﺑﺎﺯﮔﺮﺩﺍﻧﺪ‪ ،‬ﭘﺲ ﺍﺯ ﺟﺪﺍ ﺷﺪﻥ ﺟﺎﻥ ﺍﺯ ﺗﻦ ﺍﻭ‪ ،‬ﭘﺎﺩﺍﺵ ﻭﻱ ﭼﻴﺴﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﭘﺎﺩﺍﺵ ﻭﻱ ﻫﻤﺎﻥ ﭘﺎﺩﺍﺵ ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ‪ ،‬ﺑﻴﺴﺖ ﭘﺎﺭﻩ ﺁﺗﺶ ﺭﺍ ﺑﻪ “ﺁﺗﺶ ﺩﺍﺩﮔﺎﻩ” ﺑﺮﺩﻩ ﺑﺎﺷﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺴﻲ ﻛﻪ ﺁﺗﺶ ﺁﺗﺸﺪﺍﻥ ﺧﺎﻧﻮﺍﺩﮔﻲ ﺭﺍ ﺑﻪ “ﺁﺗﺶ ﺩﺍﺩﮔﺎﻩ” ﺑﺎﺯﮔﺮﺩﺍﻧﺪ‪ ،‬ﭘﺲ ﺍﺯ ﺟﺪﺍ ﺷﺪﻥ ﺟﺎﻥ ﺍﺯ ﺗﻦ ﺍﻭ‪ ،‬ﭘﺎﺩﺍﺵ ﻭﻱ‬
‫ﭼﻴﺴﺖ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﭘﺎﺩﺍﺵ ﻭﻱ ﻫﻤﺎﻥ ﭘﺎﺩﺍﺵ ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ‪ ،‬ﺩﻩ ﭘﺎﺭﻩ ﺁﺗﺶ ﺭﺍ ﺑﻪ “ﺁﺗﺶ ﺩﺍﺩﮔﺎﻩ” ﺑﺮﺩﻩ ﺑﺎﺷﺪ‪.‬‬

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‫ﺑﺨﺶ ﺩﻫﻢ‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺁﻳﺎ ﻛﺴﻲ ﻛﻪ ﺩﺭ ﺟﺎﻳﻲ ﺩﻭﺭ‪ ،‬ﺩﺭ ﺑﻴﺎﺑﺎﻧﻲ )‪ (43‬ﺑﺎ ﻣﺮﺩﺍﺭﻱ ﺑﺮﺧﻮﺭﺩ ﻳﺎﺑﺪ‪ ،‬ﻣﻲ ﺗﻮﺍﻧﺪ ﭘﺎﻙ ﺷﻮﺩ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﺁﺭﻱ‪ ،‬ﺍﻭ ﻣﻲ ﺗﻮﺍﻧﺪ ﭘﺎﻙ ﺷﻮﺩ‪.‬‬

‫ﭼﮕﻮﻧﻪ ﭼﻨﻴﻦ ﺗﻮﺍﻧﺪ ﺷﺪ ؟‬

‫ﻫﺮﮔﺎﻩ ﺳﮕﺎﻥ ﻳﺎ ﭘﺮﻧﺪﮔﺎﻥ ﻣﺮﺩﺍﺭﺧﻮﺍﺭ “ﻧﺴﻮ” ﺭﺍ ﭘﻴﺶ ﺍﺯ ﺁﻥ ﺯﺩﻩ ﺑﺎﺷﻨﺪ‪ ،‬ﺍﻭ ﺑﺎﻳﺪ ﺗﻦ ﺧﻮﻳﺶ ﺭﺍ ﺳﻲ ﺑﺎﺭ ﮔﻤﻴﺰ ﺑﺸﻮﻳﺪ ﻭ‬
‫ﺳﻲ ﺑﺎﺭ ﺑﺎ ﺩﺳﺖ ﺧﺸﻚ ﺑﻤﺎﻟﺪ ﻭ ﻫﺮ ﺑﺎﺭ ﺍﺯ ﺳﺮ ﺧﻮﻳﺶ ﺁﻏﺎﺯ ﻛﻨﺪ‪(44).‬‬

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‫‪ ...‬ﺍﻣﺎ ﺍﮔﺮ ﺳﮕﺎﻥ ﻳﺎ ﭘﺮﻧﺪﮔﺎﻥ ﻣﺮﺩﺍﺭﺧﻮﺍﺭ ﻫﻨﻮﺯ “ﻧﺴﻮ” ﺭﺍ ﻧﺰﺩﻩ ﺑﺎﺷﻨﺪ‪ ،‬ﺍﻭ ﺑﺎﻳﺪ ﺗﻦ ﺧﻮﺩ ﺭﺍ ﭘﺎﻧﺰﺩﻩ ﺑﺎﺭ ﺑﺎ ﮔﻤﻴﺰ ﺑﺸﻮﻳﺪ ﻭ‬
‫ﭘﺎﻧﺰﺩﻩ ﺑﺎﺭ ﺑﺎ ﺩﺳﺖ ﺧﺸﻚ ﺑﻤﺎﻟﺪ‪(45).‬‬

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‫‪ ...‬ﺁﻧﮕﺎﻩ ﺑﺎﻳﺪ ﻫﺰﺍﺭ ﮔﺎﻡ ﺑﺪﻭﺩ ﺗﺎ ﺩﺭ ﺭﺍﻩ ﺧﻮﻳﺶ ﺑﻪ ﻛﺴﻲ ﺑﺮﺧﻮﺭﺩ ﻭ ﺑﻪ ﺑﺎﻧﮓ ﺑﻠﻨﺪ ﺑﺪﻭ ﺑﮕﻮﻳﺪ ‪:‬‬

‫“ﺍﻳﻦ ﻣﻨﻢ ﺩﺭ ﺍﻳﻦ ﺟﺎ؛ ﻛﺴﻲ ﻛﻪ ﺑﻲ ﻫﻴﭻ ﮔﻮﻧﻪ ﺁﻫﻨﮓ ﮔﻨﺎﻩ ﺩﺭ ﺍﻧﺪﻳﺸﻪ ﻭ ﮔﻔﺘﺎﺭ ﻭ ﻛﺮﺩﺍﺭ‪ ،‬ﺑﻪ ﻣﺮﺩﺍﺭ ﺑﺮﺧﻮﺭﺩﻩ ﺍﺳﺖ ﻭ ﻣﻲ‬
‫ﺧﻮﺍﻫﺪ ﭘﺎﻙ ﺷﻮﺩ‪”.‬‬

‫ﺍﮔﺮ ﺁﻥ ﻣﺮﺩ ﺑﻪ ﭘﺎﻙ ﻛﺮﺩﻥ ﻭﻱ ﻧﻜﻮﺷﺪ‪ ،‬ﻳﻚ ﺳﻮﻡ ﺍﺯ ﮔﻨﺎﻩ ﻭﻱ ﺑﺨﺸﻮﺩﻩ ﻣﻲ ﺷﻮﺩ‪.‬‬

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‫‪ ...‬ﭘﺲ ﺑﺎﻳﺪ ﻫﺰﺍﺭ ﮔﺎﻡ ﺩﻳﮕﺮ ﺑﺪﻭﺩ ﺗﺎ ﺑﻪ ﻣﺮﺩﻱ ﺑﺮﺧﻮﺭﺩ‪.‬‬

‫ﺍﮔﺮ ﺁﻥ ﻣﺮﺩ ﺑﻪ ﭘﺎﻙ ﻛﺮﺩﻥ ﻭﻱ ﻧﻜﻮﺷﺪ‪ ،‬ﻧﻴﻤﻲ ﺍﺯ ﮔﻨﺎﻩ ﻭﻱ ﺑﺨﺸﻮﺩﻩ ﻣﻲ ﺷﻮﺩ‪.‬‬

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‫‪ ...‬ﺳﭙﺲ ﺑﺎﻳﺪ ﻫﺰﺍﺭ ﮔﺎﻡ ﺩﻳﮕﺮ ﺑﺪﻭﺩ ﺗﺎ ﺑﻪ ﻣﺮﺩﻱ ﺑﺮﺧﻮﺭﺩ‪.‬‬

‫ﺍﮔﺮ ﺁﻥ ﻣﺮﺩ ﺑﻪ ﭘﺎﻙ ﻛﺮﺩﻥ ﻭﻱ ﻧﻜﻮﺷﺪ‪ ،‬ﻫﻤﻪ ﻱ ﮔﻨﺎﻩ ﻭﻱ ﺑﺨﺸﻮﺩﻩ ﻣﻲ ﺷﻮﺩ‪.‬‬

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‫ﭘﺲ ﺁﻥ ﮔﺎﻩ ﺑﺎﻳﺪ ﭼﻨﺪﺍﻥ ﺑﺪﻭﺩ ﺗﺎ ﺑﻪ ﺟﺎﻳﻲ ﺁﺑﺎﺩ ‪ -‬ﺧﺎﻧﻪ ﺍﻱ ﻳﺎ ﺭﻭﺳﺘﺎﻳﻲ ﻳﺎ ﺷﻬﺮﻱ ‪ -‬ﺑﺮﺳﺪ ﻭ ﺑﻪ ﺑﺎﻧﮓ ﺑﻠﻨﺪ ﺑﮕﻮﻳﺪ ‪:‬‬

‫“ﺍﻳﻦ ﻣﻨﻢ ﺩﺭ ﺍﻳﻦ ﺟﺎ؛ ﻛﺴﻲ ﻛﻪ ﺑﻲ ﻫﻴﭻ ﮔﻮﻧﻪ ﺁﻫﻨﮓ ﮔﻨﺎﻩ ﺩﺭ ﺍﻧﺪﻳﺸﻪ ﻭ ﮔﻔﺘﺎﺭ ﻭ ﻛﺮﺩﺍﺭ‪ ،‬ﺑﻪ ﻣﺮﺩﺍﺭ ﺑﺮﺧﻮﺭﺩﻩ ﺍﺳﺖ ﻭ ﻣﻲ‬
‫ﺧﻮﺍﻫﺪ ﭘﺎﻙ ﺷﻮﺩ‪”.‬‬

‫ﺍﮔﺮ ﻣﺮﺩﻣﺎﻥ ﺁﻥ ﺟﺎ ﺑﻪ ﭘﺎﻙ ﻛﺮﺩﻥ ﻭﻱ ﻧﻜﻮﺷﻨﺪ‪ ،‬ﺍﻭ ﺑﺎﻳﺪ ﺗﻦ ﺧﻮﻳﺶ ﺭﺍ ﺑﺎ ﮔﻤﻴﺰ ﻭ ﺁﺏ ﭘﺎﻙ ﻛﻨﺪ ﻭ ﺍﺯ ﺁﻥ ﭘﺲ ﭘﺎﻙ ﻣﻲ‬
‫ﺷﻮﺩ‪(46).‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺍﮔﺮ ﺍﻭ ﺑﺮ ﺳﺮ ﺭﺍﻩ ﺧﻮﻳﺶ ﺑﻪ ﺁﺑﻲ ﺑﺮﺧﻮﺭﺩ ﻭ ﺗﺎﻭﺍﻥ ﮔﻨﺎﻩ ﺁﻟﻮﺩﻥ ﺁﺏ ﺑﺮ ﺍﻭ ﺭﻭﺍ ﮔﺮﺩﺩ )‪ ،(47‬ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻫﺶ ﭼﻴﺴﺖ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﭼﻬﺎﺭﺻﺪ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﭼﻬﺎﺭﺻﺪ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳﺮﻭﺷﻮ ‪ -‬ﭼﺮﻥ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺍﮔﺮ ﺍﻭ ﺑﺮ ﺳﺮ ﺭﺍﻩ ﺧﻮﻳﺶ ﺑﻪ ﺩﺭﺧﺘﺎﻧﻲ ﺑﺮﺧﻮﺭﺩ ﻭ ﺗﺎﻭﺍﻥ ﮔﻨﺎﻩ ﺁﻟﻮﺩﻥ ﺁﺗﺶ )‪ (48‬ﺑﺮ ﺍﻭ ﺭﻭﺍ ﮔﺮﺩﺩ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻫﺶ ﭼﻴﺴﺖ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﭼﻬﺎﺭﺻﺪ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﭼﻬﺎﺭﺻﺪ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳﺮﻭﺷﻮ ‪ -‬ﭼﺮﻥ‪.‬‬

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‫ﺍﻳﻦ ﺍﺳﺖ ﭘﺎﺩﺍﻓﺮﻩ ﻭ ﺗﺎﻭﺍﻥ ﮔﻨﺎﻩ ﻛﺴﻲ ﻛﻪ ﺑﺪﻳﻦ ﻓﺮﻣﺎﻥ ﺗﻦ ﺩﺭ ﺩﻫﺪ؛ ﺍﻣﺎ ﻛﺴﻲ ﻛﻪ ﺍﺯ ﺁﻥ ﺳﺮﺑﺎﺯ ﺯﻧﺪ‪ ،‬ﺑﻲ ﮔﻤﺎﻥ ﺟﺎﻱ ﺍﻭ‬
‫ﻛـُﻨﺎﻡ ﺩﺭﻭﺝ )‪ (49‬ﺑﺎﺷﺪ‪.‬‬

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‫ﭘﺎﻧﻮﺷﺖ ﻫﺎ ‪:‬‬

‫‪ .1‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ ﭘﻨﺠﻢ‪ ،‬ﺑﻨﺪ ‪“ .10‬ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺑﺎﺭﺍﻥ ﻣﻲ ﺑﺎﺭﺩ ﻳﺎ ﮔﻤﺎﻥ ﺑﺎﺭﻧﺪﮔﻲ ﻣﻲ ﺭﻭﺩ‪ ،‬ﻫﻴﭻ ﻣﺮﺩﺍﺭﻱ ﺭﺍ ﻧﺒﺎﻳﺪ ﺑﻪ‬
‫ﺩﺧﻤﻪ ﺑﺮﺩ‪ .‬ﺍﮔﺮ ﺑﺎﺭﺵ ﻧﺎﮔﻬﺎﻥ ﺩﺭ ﺭﺍﻩ ﺁﻏﺎﺯ ﺷﻮﺩ ﻭ ﺟﺎﻳﻲ ﺑﺎﺷﺪ ﻛﻪ ﺑﺘﻮﺍﻥ ﻣﺮﺩﺍﺭ ﺩﺭ ﺁﻥ ﮔﺬﺍﺷﺖ‪ ،‬ﺑﺎﻳﺪ ﭼﻨﻴﻦ ﻛﻨﻨﺪ؛ ﻭ ﮔﺮ ﻧﻪ‬
‫ﺑﺎﻳﺪ ﺭﺍﻩ ﺧﻮﺩ ﺭﺍ ﺩﻧﺒﺎﻝ ﻛﻨﻨﺪ ﻭ ﻣﺮﺩﺍﺭ ﺭﺍ ﺩﺭ ﺩﺧﻤﻪ ﺑﮕﺬﺍﺭﻧﺪ؛ ﺍﻣﺎ ﻧﺒﺎﻳﺪ ﺍﺯ ﺭﻭﻱ ﺟﺎﻱ ﭘﺎﻱ ﺧﻮﺩ ﺑﺮﮔﺮﺩﻧﺪ‪ .‬ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺑﻪ‬
‫ﺩﺭﻭﻥ ﺩﺧﻤﻪ ﻣﻲ ﺭﻭﻧﺪ‪ ،‬ﺍﮔﺮ ﺁﻥ ﺟﺎ ﺭﺍ ﭘﺮ ﺍﺯ ﺁﺏ ﺑﻴﻨﻨﺪ‪ ،‬ﻧﺒﺎﻳﺪ ﻣﺮﺩﺍﺭ ﺭﺍ ﻓﺮﻭ ﺑﮕﺬﺍﺭﻧﺪ‪)”.‬ﮔﺰﺍﺭﺵ ﻫﺎﻱ ﭘﻬﻠﻮﻱ( ﺯﻧﺪ )ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ = .2‬ﺑﻨﺪﻫﺎﻱ ‪ 15‬ﺗﺎ ‪ 17‬ﻓﺮﮔﺮﺩ ﺳﻮﻡ ﻭ ﺑﻨﺪﻫﺎﻱ ‪ 46‬ﺗﺎ ‪ 48‬ﻓﺮﮔﺮﺩ ﭘﻨﺠﻢ‪.‬‬

‫‪ .3‬ﺩﺭ ﻣﻮﺭﺩﻱ ﻫﻤﺎﻧﻨﺪ )ﻓﺮﮔﺮﺩ ﭘﻨﺠﻢ‪ ،‬ﺑﻨﺪ ‪ (10‬ﮔﻔﺘﻪ ﺷﺪﻩ ﺍﺳﺖ ﻛﻪ ﻣﺮﺩﺍﺭ ﺭﺍ ﺑﺎﻳﺪ ﺩﺭ ﺧﺎﻧﻪ ﻱ ﻫﻤﻴﺸﮕﻲ ﻣﺮﺩﮔﺎﻥ )ﺯﺍﺩ –‬
‫ﻣﺮگ( ﺗﻨﻬﺎ ﺑﮕﺬﺍﺭﻧﺪ‪ .‬ﺑﻪ ﻧﻈﺮ ﻣﻲ ﺭﺳﺪ ﺭﻭﺷﻲ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺟﺎ ﻣﻘﺮﺭ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪ ،‬ﻛﻬﻦ ﺗﺮ ﺑﺎﺷﺪ ﻛﻪ ﺍﻛﻨﻮﻥ ﻣﻨﺴﻮﺥ ﺷﺪﻩ‬
‫ﻭ ﮔﺬﺷﺘﻪ ﺍﺯ ﺍﻳﻦ‪ ،‬ﺩﺷﻮﺍﺭﺗﺮ ﺍﺯ ﺭﻭﺵ ﺗﺎﺯﻩ ﺑﻮﺩﻩ ﺍﺳﺖ‪).‬ﺯﻳﺮﻧﻮﻳﺲ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺑﺮ ﮔﺰﺍﺭﺵ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .4‬ﻣﺮﺩﺍﺭ ﺧﺎﻧﻪ ﺧﺪﺍ ﻭ ﻛﺪﺑﺎﻧﻮ ﺭﺍ ﺍﺯ ﺷﻜﺎﻓﻲ ﺩﺭ ﺩﻳﻮﺍﺭ ﺧﺎﻧﻪ ﺑﻴﺮﻭﻥ ﻣﻲ ﺑﺮﻧﺪ ﻭ ﻣﺮﺩﺍﺭ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺍﺯ ﺩﺭ‪).‬ﮔﺰﺍﺭﺵ ﻫﺎﻱ‬
‫ﭘﻬﻠﻮﻱ( ﺯﻧﺪ )ﻭﻧﺪﻳﺪﺍﺩ( ﺩﺭ ﺑﺨﺶ ﻫﺎﻳﻲ ﺍﺯ ﻛﺸﻮﺭ ﺁﻟﻤﺎﻥ ﻣﺮﺩﻡ ﻣﻌﺘﻘﺪﻧﺪ ﻛﻪ ﻣﺮﺩﻩ ﺭﺍ ﻧﺒﺎﻳﺪ ﺍﺯ ﺩﺭ ﻣﻌﻤﻮﻟﻲ ﺧﺎﻧﻪ ﺑﻴﺮﻭﻥ ﺑﺮﻧﺪ‬
‫ﻭ ﺭﺍﻩ ﻋﺒﻮﺭ ﺯﻧﺪﮔﺎﻥ ﻭ ﻣﺮﺩﮔﺎﻥ ﻧﺒﺎﻳﺪ ﻳﻜﻲ ﺑﺎﺷﺪ‪).‬ﺯﻳﺮﻧﻮﻳﺲ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺑﺮ ﮔﺰﺍﺭﺵ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .5‬ﺍﻳﻦ ﺩﻭ ﺗﻦ ﺭﺍ “ﻧﺴﻮﻛـَﺶ‪ =)”‬ﻣﺮﺩﻩ ﻛﺶ( ﻣﻲ ﺧﻮﺍﻧﻨﺪ‪ .‬ﻣﺮﺩﻩ ﺭﺍ ﺑﺎﻳﺪ ﺩﻭ ﺗﻦ ﺍﺯ ﺯﻣﻴﻦ ﺑﺮﺩﺍﺭﻧﺪ‪).‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ‬
‫ﺳﻮﻡ‪ ،‬ﺑﻨﺪ ‪ (13‬ﻣﻬﻢ ﻧﻴﺴﺖ ﻛﻪ ﺍﻳﻦ ﺩﻭ ﺗﻦ ﭼﻪ ﻛﺴﺎﻧﻲ ﺑﺎﺷﻨﺪ‪ .‬ﻣﻲ ﺗﻮﺍﻧﻨﺪ ﻳﻚ ﻣﺮﺩ ﻭ ﻳﻚ ﺯﻥ ﻳﺎ ﺩﻭ ﺯﻥ ﺑﺎﺷﻨﺪ‪).‬ﮔﺰﺍﺭﺵ‬
‫ﻫﺎﻱ ﭘﻬﻠﻮﻱ( ﺯﻧﺪ )ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .6‬ﺁﻧﺎﻥ ﺟﺎﻣﻪ ﻫﺎﻱ ﻣﻌﻤﻮﻟﻲ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﺟﺎﻣﻪ ﻱ ﻭﻳﮋﻩ ﻱ ﺣﻤﻞ ﻣﺮﺩﻩ ﻛﻪ “ﺟﺎﻣﻪ ﻱ ﺩﺧﻤﻪ” ﻧﺎﻣﻴﺪﻩ ﻣﻲ ﺷﻮﺩ‪ ،‬ﻋﻮﺽ ﻣﻲ‬
‫ﻛﻨﻨﺪ‪).‬ﮔﺰﺍﺭﺵ ﻫﺎﻱ ﭘﻬﻠﻮﻱ( ﺯﻧﺪ )ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .7‬ﻣﻨﻈﻮﺭ ﺩﺧﻤﻪ ﺍﺳﺖ‪ .‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ ﺷﺸﻢ‪ ،‬ﺑﻨﺪ ‪.51‬‬

‫‪ .8‬ﻣﻮﺑﺪﻱ ﻛﻪ ﺭﻫﺒﺮﻱ ﺁﻳﻴﻦ ﺩﺧﻤﻪ ﮔﺬﺍﺭﻱ ﻣﺮﺩﻩ ﺑﺪﻭ ﻭﺍﮔﺬﺍﺭ ﺷﺪﻩ ﺍﺳﺖ‪). .‬ﮔﺰﺍﺭﺵ ﻫﺎﻱ ﭘﻬﻠﻮﻱ( ﺯﻧﺪ )ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .9‬ﻫﻨﮕﺎﻡ ﺑﺎﺯﮔﺸﺖ ﺑﻪ ﺩﻫﻜﺪﻩ‪ ،‬ﺁﻧﺎﻥ ﺁﻳﻴﻦ ﻣﻌﻤﻮﻝ “ﺑ‪‬ﺮﺷﻨﻮﻡ” ﺭﺍ ﺑﺎ ﮔﻤﻴﺰ ﻭﻳﮋﻩ ﻱ ﺍﻳﻦ ﺁﻳﻴﻦ ﺑﺮﮔﺰﺍﺭ ﻣﻲ ﻛﻨﻨﺪ‪). .‬ﮔﺰﺍﺭﺵ‬
‫ﻫﺎﻱ ﭘﻬﻠﻮﻱ( ﺯﻧﺪ )ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪“ .10‬ﺍَﻓﺮَگ” ﻣﻲ ﮔﻮﻳﺪ ‪ :‬ﺳﮓ ﺑﺎﻳﺪ ﻳﻚ ﺭﺍﺳﺖ ﺩﺭ ﺩﺭﺍﺯﺍﻱ ﺭﺍﻩ ﺑﺮﻭﺩ‪“ .‬ﻣﺪﻳﻮﻣﺎﻩ” ﻣﻲ ﮔﻮﻳﺪ ‪ :‬ﺳﮓ ﺑﺎﻳﺪ ﺩﺭ ﺳﺮﺗﺎﺳﺮ ﺭﺍﻩ ﺍﺯ‬
‫ﺍﻳﻦ ﺳﻮ ﺑﻪ ﺁﻥ ﺳﻮ ﺑﺮﻭﺩ‪). .‬ﮔﺰﺍﺭﺵ ﻫﺎﻱ ﭘﻬﻠﻮﻱ( ﺯﻧﺪ )ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .11‬ﺍﮔﺮ ﺳﮓ ﺑﻪ ﺩﻟﺨﻮﺍﻩ ﺑﺮﻭﺩ‪ ،‬ﺳﻪ ﺑﺎﺭ ﺑﺲ ﺍﺳﺖ؛ ﺍﻣﺎ ﺍﮔﺮ ﺍﻭ ﺭﺍ ﺑﻪ ﺯﻭﺭ ﺑﺒﺮﻧﺪ‪ ،‬ﻫﻴﭻ ﺍﺭﺯﺵ ﻧﺪﺍﺭﺩ ﻭ ﺍﮔﺮ ﺑﺎ ﺑﻴﺰﺍﺭﻱ ﺑﺮﻭﺩ‪ ،‬ﺑﺎﺯ‬
‫ﻫﻤﺎﻥ ﺳﻪ ﺑﺎﺭ ﺑﺴﻨﺪﻩ ﺍﺳﺖ‪). .‬ﮔﺰﺍﺭﺵ ﻫﺎﻱ ﭘﻬﻠﻮﻱ( ﺯﻧﺪ )ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ = .12‬ﺑﻨﺪ ‪ 16‬ﺍﺳﺖ‪.‬‬

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‫‪ = .13‬ﮔﺎﻫﺎﻥ ﻳﺴﻨﺎ ‪ ،46‬ﺑﻨﺪ ‪.7‬‬

‫‪ .14‬ﺩﺭ ﻣﺘﻦ “ﻳ‪‬ﻲ ﻫ‪‬ﻨﺘﻲ” ﺁﻣﺪﻩ ﻛﻪ ﺑﺮﮔﺮﺩﺍﻥ ﺍﻳﻦ ﻭﺍژﻩ ﺑﻪ ﻭﺍژﻩ ﻱ ﺁﻥ ﻣﻲ ﺷﻮﺩ ‪“ :‬ﺍﻳﻨﺎﻥ ﻛﻪ ﻫﺴﺘﻨﺪ”‪ .‬ﻣﺎ “ﻫﺴﺘﺎﻥ” ﺭﺍ ﺑﻪ‬
‫ﺟﺎﻱ ﺁﻥ ﺁﻭﺭﺩﻳﻢ ﻛﻪ ﺩﺭ ﺷﻌﺮ ﻣﻮﻟﻮﻱ ﻫﻢ ﺩﺭ ﺑﺮﺍﺑﺮ ‪“ :‬ﻧﻴﺴﺘﺎﻥ” ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ‪.‬‬

‫ﻧﻴﺴﺘﺎﻥ ﺭﻓﺘﻨﺪ ﻭ ﻫﺴﺘﺎﻥ ﻣﻲ ﺭﺳﻨﺪ‬ ‫ﺍﻧﺪﻙ ﺍﻧﺪﻙ ﺯﻳﻦ ﺟﻬﺎﻥ ﻫﺴﺖ ﻭ ﻧﻴﺴﺖ‬

‫)ﻛﻠﻴﺎﺕ ﺷﻤﺲ ﺗﺼﺤﻴﺢ ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﻓﺮﻭﺯﺍﻧﻔﺮ‪ ،‬ﺟﺰﻭ ﺩﻭﻡ‪ ،‬ﺻﻔﺤﻪ ﻱ ‪(157‬‬

‫‪ = .15‬ﻳﺴﻨﺎ ‪ ،44‬ﺑﻨﺪ ‪.16‬‬

‫‪ .16‬ﻳﻌﻨﻲ ﺍﺯ ﺭﻭﺯ ﭼﻬﺎﺭﻡ ﺑﻪ ﺑﻌﺪ؛ ﺯﻳﺮﺍ ﺩﺭ ﻧﺨﺴﺘﻴﻦ ﺳﻪ ﺷﺒﺎﻧﺮﻭﺯ ﭘﺲ ﺍﺯ ﻣﺮگ ﺷﺨﺺ‪ ،‬ﺭﻭﺍ ﻧﻴﺴﺖ ﻛﻪ ﺩﺭ ﺧﺎﻧﻪ ﺍﺵ ﮔﻮﺷﺖ‬
‫ﭘﺨﺘﻪ ﺷﻮﺩ‪). .‬ﮔﺰﺍﺭﺵ ﻫﺎﻱ ﭘﻬﻠﻮﻱ( ﺯﻧﺪ )ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .17‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮ‪ ،5 .‬ﺑﻨﺪ ‪ 60‬ﻭ ﻓﺮ‪ ،7 .‬ﺑﻨﺪ ‪.20‬‬

‫‪ .18‬ﻣﻮﺑﺪ ﻳﺎ ﺩﺳﺘﻮﺭ ﺑﺎﺷﺪ‪.‬‬

‫‪“ .19‬ﺍﻭ ﻣﻲ ﺩﺍﻧﺪ ﻛﻪ ﺩﺯﺩﻱ ﻧﺎﺭﻭﺍﺳﺖ؛ ﺍﻣﺎ ﻣﻲ ﭘﻨﺪﺍﺭﺩ ﻛﻪ ﺭﺑﻮﺩﻥ ﺩﺍﺭﺍﻳﻲ ﺗﻮﺍﻧﮕﺮ ﻭ ﺑﺨﺸﻴﺪﻥ ﺁﻥ ﺑﻪ ﺑﻴﻨﻮﺍﻳﺎﻥ‪ ،‬ﻛﺮﺩﺍﺭﻱ‬
‫ﺍﺷﻮﻧﺎﻧﻪ ﺍﺳﺖ‪)”.‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪“ .20‬ﺍﻭ ﻣﻲ ﺩﺍﻧﺪ ﻛﻪ ﻛﺸﺘﻦ “ﻣﺮگ ﺍﺭﺯﺍﻥ” ﺭﻭﺍﺳﺖ؛ ﺍﻣﺎ ﻧﻤﻲ ﺩﺍﻧﺪ ﻛﻪ ﭼﻨﻴﻦ ﻛﺎﺭﻱ ﺭﺍ ﻧﻤﻲ ﺗﻮﺍﻥ ﺑﻲ ﻓﺮﻣﺎﻥ ﺩﺍﻭﺭ‬
‫ﻛﺮﺩ‪)”.‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ ﻭﻧﺪﻳﺪﺍﺩ)‬

‫‪“ .21‬ﺍﻭ ﻣﻲ ﺩﺍﻧﺪ ﻛﻪ ﺧﺎﻙ ﺳﭙﺎﺭﻱ ﻣﺮﺩﺍﺭ ﻧﺎﺭﻭﺍﺳﺖ؛ ﺍﻣﺎ ﻣﻲ ﭘﻨﺪﺍﺭﺩ ﻛﻪ ﺍﮔﺮ ﺍﻭ ﭼﻨﻴﻦ ﻛﻨﺪ ﺗﺎ ﺳﮕﺎﻥ ﻳﺎ ﺭﻭﺑﺎﻫﺎﻥ ﻧﺘﻮﺍﻧﻨﺪ ﺁﻥ‬
‫ﻣﺮﺩﺍﺭ ﺭﺍ ﺑﺮﮔﻴﺮﻧﺪ ﻭ ﺑﻪ ﺁﺗﺶ ﻳﺎ ﺁﺏ ﺩﺭﺍﻓﮕﻨﻨﺪ‪ ،‬ﺍﻭ ﻛﺮﺩﺍﺭﻱ ﺍﺷﻮﻧﺎﻧﻪ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪).‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .22‬ﺍﻭ ﻣﻲ ﺩﺍﻧﺪ ﻛﻪ ﺑﺪﺳﺖ ﺁﻭﺭﺩﻥ ﺑﺎﻻﺗﺮﻳﻦ ﺑﻬﺮﻩ ﺭﻭﺍﺳﺖ؛ ﺍﻣﺎ ﻧﻤﻲ ﺩﺍﻧﺪ ﻛﻪ ﭼﻨﻴﻦ ﺑﻬﺮﻩ ﮔﻴﺮﻱ ﺍﺯ ﻣﺮﺩ ﺍﺷﻮﻥ‬
‫ﻧﺎﺭﻭﺍﺳﺖ‪).‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .23‬ﺩﺭ ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ ﻭﻧﺪﻳﺪﺍﺩ‪ ،‬ﺍﻓﺰﻭﺩ ﻩ ﺷﺪﻩ ﺍﺳﺖ ‪“ :‬ﺍﺯ ﻛﺎﻩ ﻭ ﭘﻮﺷﺎﻝ”‪ .‬ﺩﺭ ﺩﺍﻧﺎ ﻭ ﻣﻴﻨﻮﻱ ﺧﺮﺩ )ﺑﺨﺶ ‪ ،51‬ﺑﻨﺪ‪ (19 .‬ﻧﻴﺰ‬
‫ﻫﻤﻴﻦ ﺗﻌﺒﻴﺮ ﺭﺍ ﻣﻲ ﺑﻴﻨﻴﻢ‪.‬‬

‫‪ = .24‬ﺑﻨﺪﻫﺎﻱ ‪ 39‬ﺗﺎ ‪ 42‬ﻓﺮﮔﺮﺩ ﺳﻮﻡ‪.‬‬

‫‪ .25‬ﭼﻨﻴﻦ ﮔﻨﺎﻫﻜﺎﺭﻱ ﺭﺍ ﻫﺮ ﻛﺲ ‪ -‬ﺑﻲ ﺁﻥ ﻛﻪ “ﺩﺳﺘﻮﺭ” ﺩﺭﺑﺎﺭﻩ ﻱ ﻭﻱ ﺩﺍﻭﺭﻱ ﻛﺮﺩﻩ ﺑﺎﺷﺪ ‪ -‬ﻣﻲ ﺗﻮﺍﻧﺪ ﺑﻜﺸﺪ )ﻧﮕﺎﻩ‬
‫ﻛﻨﻴﺪ ﺑﻪ ﭘﺎﻧﻮﺷﺖ ﺑﻨﺪ ‪ 74‬ﻫﻤﻴﻦ ﻓﺮﮔﺮﺩ( ﻭ ﺑﺎ ﭼﻨﻴﻦ ﻛﺸﺘﻨﻲ ﻣﻲ ﺗﻮﺍﻥ ﮔﻨﺎﻫﻲ ﺑﺰﺭگ ﺭﺍ ﺟﺒﺮﺍﻥ ﻛﺮﺩ‪).‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ‬
‫ﻭﻧﺪﻳﺪﺍﺩ(‬

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‫‪ .26‬ﺍﻳﻦ ﺍﺻﻞ ﻫﻨﻮﺯ ﻫﻢ ﺩﺭ ﻣﻴﺎﻥ ﺍﻳﺮﺍﻧﻴﺎﻥ ‪ -‬ﺣﺘﻲ ﻣﺴﻠﻤﺎﻧﺎﻥ ‪ -‬ﻣﺘﺪﺍﻭﻝ ﺍﺳﺖ‪“ .‬ﺩﺭ ﺗﻤﺎﺱ ﺑﺎ ﻣﺴﻴﺤﻴﺎﻥ ﻭ ﺑﺖ ﭘﺮﺳﺘﺎﻥ‬
‫)ﻛﺎﻓﺮﺍﻥ(‪ ،‬ﻧﺠﺎﺳﺖ ﺗﻨﻬﺎ ﺩﺭ ﺻﻮﺭﺗﻲ ﻣﻨﺘﻘﻞ ﻣﻲ ﺷﻮﺩ ﻛﻪ ﻟﺒﺎﺱ ﻫﺎﻱ ﺁﻧﺎﻥ ﺗﺮ ﺑﺎﺷﺪ ﻭ ﺍﮔﺮ ﻟﺒﺎﺱ ﻫﺎﻱ ﺁﻧﺎﻥ ﺧﺸﻚ ﺑﺎﺷﺪ‪،‬‬
‫ﻧﺠﺎﺳﺖ ﻣﻨﺘﻘﻞ ﻧﻤﻲ ﺷﻮﺩ‪ .‬ﺑﻪ ﻫﻤﻴﻦ ﺩﻟﻴﻞ ﺩﺭ ﺷﻬﺮﻫﺎﻳﻲ ﻛﻪ ﻣﻼﻳﺎﻥ ﻭ ﺣﻜﻴﻤﺎﻥ ﻧﻔﻮﺫ ﻭ ﻗﺪﺭﺕ ﺑﻴﺸﺘﺮﻱ ﺩﺍﺭﻧﺪ‪ ،‬ﺣﻜﻤﺮﺍﻧﺎﻥ‬
‫ﺷﻬﺮ‪ ،‬ﺧﺎﺭﺝ ﺷﺪﻥ ﻣﺴﻴﺤﻴﺎﻥ ﺭﺍ ﺍﺯ ﻣﻨﺎﺯﻝ ﺧﻮﺩ ﺑﻪ ﻫﻨﮕﺎﻡ ﺑﺎﺭﺍﻥ ﻣﻤﻨﻮﻉ ﻣﻲ ﻛﻨﻨﺪ ﺗﺎ ﻣﺒﺎﺩﺍ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺩﺭ ﺑﺮﺧﻮﺭﺩ ﺑﺎ ﺁﻧﺎﻥ‬
‫ﻧﺠﺲ ﺷﻮﻧﺪ‪ G. du Chinon. P. 88 sep.: cf. Charein )”.‬ﺑﻪ ﻧﻘﻞ ﺍﺯ ﺯﻳﺮﻧﻮﻳﺲ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺑﺮ ﮔﺰﺍﺭﺵ‬
‫ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .27‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ ﭘﻨﺠﻢ‪ ،‬ﺑﻨﺪ ‪.4‬‬

‫‪ .28‬ﺍﮔﺮ ﺳﮓ ‪ -‬ﺩﻳﺪ ﺍﻧﺠﺎﻡ ﭘﺬﻳﺮﻓﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﺷﺴﺘﺸﻮﻳﻲ ﺳﺎﺩﻩ ﺑﺴﻨﺪﻩ ﺍﺳﺖ‪).‬ﺯﻳﺮﻧﻮﻳﺲ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺑﺮ ﮔﺰﺍﺭﺵ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .29‬ﺍﮔﺮ ﺳﮓ ‪ -‬ﺩﻳﺪ ﻫﻨﻮﺯ ﺍﻧﺠﺎﻡ ﻧﭙﺬﻳﺮﻓﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﺑﺮﮔﺬﺍﺭﻱ ﺁﻳﻴﻦ “ﺑﺮﺷﻨﻮﻡ” ﺑﺮﺍﻱ ﻧﺎﭘﺎﻙ ﺿﺮﻭﺭﻱ ﺍﺳﺖ‪).‬ﺯﻳﺮﻧﻮﻳﺲ‬
‫ﺩﺍﺭﻣﺴﺘﺘﺮ ﺑﺮ ﮔﺰﺍﺭﺵ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .30‬ﺍﻳﻦ ﻛﺎﺭ ﺳﻪ ﺑﺎﺭ ﺑﺎﻳﺪ ﺻﻮﺭﺕ ﭘﺬﻳﺮﺩ؛ ﻳﻌﻨﻲ ﻫﺮ ﺑﺎﺭ ﻛﻪ ﻧﺎﭘﺎﻙ ﺍﺯ ﺳﺮ ﮔﻮﺩﺍﻟﻲ ﺑﻪ ﺳﺮ ﮔﻮﺩﺍﻟﻲ ﺩﻳﮕﺮ ﻣﻲ ﺭﻭﺩ‪).‬ﮔﺰﺍﺭﺵ‬
‫ﭘﻬﻠﻮﻱ ﻭﻧﺪﻳﺪﺍﺩ) ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﺑﺪﻳﻦ ﺍﻧﮕﻴﺰﻩ ﻣﻲ ﻛﻨﻨﺪ ﻛﻪ ﺳﮓ ﺑﺮ ﺁﻥ ﻧﺎﭘﺎﻙ ﻧﮕﺎﻩ ﻛﻨﺪ ﻳﺎ ﺩﺳﺖ ﻛﻢ ﺑﺮ “ﻧﺴﻮ” ﻛﻪ ﺩﺭ ﺗﻦ ﻭﻱ‬
‫ﺟﺎﻱ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪ ،‬ﺑﻨﮕﺮﺩ ﻭ ﺍﻳﻦ ﻫﻢ ﺯﻣﺎﻥ ﺍﺳﺖ ﺑﺎ ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﻣﻮﺑﺪ ﻧﻴﺎﻳﺶ ﺩﻳﻮﺍﻓﮕﻦ “ﺍﺷﻢ ﻭﻫﻮ ‪ ”...‬ﺭﺍ ﻣﻲ‬
‫ﺧﻮﺍﻧﺪ‪).‬ﺯﻳﺮﻧﻮﻳﺲ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺑﺮ ﮔﺰﺍﺭﺵ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .31‬ﺍﻭ ﺑﺎﻳﺪ ﺗﻦ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﻣﺸﺖ ﻫﺎﻱ ﭘﺮ ﺍﺯ ﺧﺎﻙ ﺑﻤﺎﻟﺪ‪).‬ﺯﻳﺮﻧﻮﻳﺲ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺑﺮ ﮔﺰﺍﺭﺵ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪“ .32‬ﻧﺴﻮ” ﺑﻪ ﮔﻮﻧﻪ ﺍﻱ ﻣﺘﻘﺎﺭﻥ ﺍﺯ ﺍﻧﺪﺍﻣﻲ ﺑﻪ ﺍﻧﺪﺍﻣﻲ ﺩﻳﮕﺮ ﺑﻴﺮﻭﻥ ﺭﺍﻧﺪﻩ ﻣﻲ ﺷﻮﺩ؛ ﺍﺯ ﺳﻮﻱ ﺭﺍﺳﺖ ﺗﻦ ﺑﻪ ﺳﻮﻱ ﭼﭗ ﻭ ﺍﺯ‬
‫ﺑﺨﺶ ﭘﻴﺸﻴﻦ ﺑﻪ ﺑﺨﺶ ﭘﺴﻴﻦ ﻭ ﺑﺪﻳﻦ ﺳﺎﻥ ﺍﺯ ﻓﺮﻕ ﺳﺮ ﺗﺎ ﻧﻮﻙ ﺍﻧﮕﺸﺘﺎﻥ ﭘﺎ ﻣﻲ ﮔﺮﻳﺰﺩ‪).‬ﺯﻳﺮﻧﻮﻳﺲ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺑﺮ ﮔﺰﺍﺭﺵ‬
‫ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ = .33‬ﺑﻨﺪ ‪ 16‬ﻫﻤﻴﻦ ﻓﺮ‪.‬‬

‫‪ = .34‬ﺑﻨﺪﻫﺎﻱ ‪ 19‬ﻭ ‪ 20‬ﻭ ‪ 21‬ﻫﻤﻴﻦ ﻓﺮﮔﺮﺩ‪.‬‬

‫‪ .35‬ﻛﺴﻲ ﻛﻪ “ﻧﺴﻮ”)ﻣﺮﺩﺍﺭ( ﺭﺍ ﺑﺴﻮﺯﺍﻧﺪ‪ ،‬ﺑﺎﻳﺪ ﻛﺸﺘﻪ ﺷﻮﺩ‪ .‬ﺳﻮﺯﺍﻧﺪﻥ ﻳﺎ ﭘﺨﺘﻦ “ﻧﺴﻮ” ﮔﻨﺎﻫﻲ ﺑﺰﺭگ ﺍﺳﺖ ‪ ...‬ﭼﻬﺎﺭ ﺗﻦ‬
‫ﺑﺎﻳﺪ ﺑﻲ ﺩﺍﻭﺭﻱ “ﺩﺳﺘﻮﺭ” ﺑﻪ ﺩﺳﺖ ﻫﺮ ﻛﺴﻲ ﻛﺸﺘﻪ ﺷﻮﻧﺪ ‪ :‬ﻣﺮﺩﺍﺭﺳﻮﺯ‪ ،‬ﺭﺍﻫﺰﻥ‪ ،‬ﻛﻮﻥ ﻣﺮﺯ ﻭ ﺗﺒﻬﻜﺎﺭﻱ ﻛﻪ ﻫﻨﮕﺎﻡ‬
‫ﺗﺒﻬﻜﺎﺭﻱ ﮔﺮﻓﺘﻪ ﺷﺪﻩ ﺑﺎﺷﺪ‪).‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .36‬ﺩﺭ ﮔﻮﺩﺍﻟﻲ ﻛﻪ ﺑﺮﺍﻱ ﻫﻤﻴﻦ ﻛﺎﺭ ﻛﻨﺪﻩ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺭﻭﺵ ﻛﻬﻦ ﺗﺎ ﺑﻪ ﺍﻣﺮﻭﺯ ﻧﻴﺰ ﭘﺎﻳﺪﺍﺭ ﺍﺳﺖ‪ .‬ﭼﻨﻴﻦ ﻣﻲ ﻧﻤﺎﻳﺪ ﻛﻪ‬
‫ﺍﻳﻦ ﺁﻳﻴﻦ‪ ،‬ﻭﺍﻧﻤﻮﺩﻱ ﺍﺯ ﺁﻳﻴﻦ “ﺑﺮﺷﻨﻮﻡ” ﺍﺳﺖ‪ .‬ﺁﺗﺶ ﻧﺎﭘﺎﻙ ﺩﺭ ﻧﻪ ﺑﺴﺘﻪ ﻭ ﺩﺭ ﻧﻪ ﮔﻮﺩﺍﻝ ﺑﻪ ﻧﻤﺎﻳﺶ ﺩﺭﻣﻲ ﺁﻳﺪ‪ ،‬ﻫﻤﭽﻨﺎﻥ‬
‫ﻛﻪ ﺷﺨﺺ ﻧﺎﭘﺎﻙ ﺑﺮ ﺳﺮ ﻧﻪ ﮔﻮﺩﺍﻝ‪ ،‬ﺧﻮﺩ ﺭﺍ ﻣﻲ ﺷﻮﻳﺪ‪ .‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﺑﻨﺪ ‪ 37‬ﻫﻤﻴﻦ ﻓﺮﮔﺮﺩ ﻭ ﺑﻨﺪ ‪ 12‬ﻓﺮﮔﺮﺩ‬
‫ﻧﻬﻢ‪).‬ﺯﻳﺮﻧﻮﻳﺲ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺑﺮ ﮔﺰﺍﺭﺵ ﻭﻧﺪﻳﺪﺍﺩ(‬

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‫‪ .37‬ﺍﻳﻦ ﺟﻤﻠﻪ ﻭ ﺷﺶ ﺟﻤﻠﻪ ﻱ ﺩﻳﮕﺮ ﭘﺲ ﺍﺯ ﺁﻥ ﻛﻪ ﺗﺎ “ﺑﺎﻳﺪ ﻫﺸﺘﻤﻴﻦ ‪ ”...‬ﺍﺩﺍﻣﻪ ﻣﻲ ﻳﺎﺑﺪ‪ ،‬ﻣﺎﻧﻨﺪ ﺑﻨﺪ ‪ 76‬ﺩﻧﺒﺎﻝ‬
‫ﻣﻲﺷﻮﺩ‪.‬‬

‫‪ .38‬ﺍﻳﻦ ﺟﻤﻠﻪ ﻧﻴﺰ ﻣﺎﻧﻨﺪ ﺑﻨﺪ ‪ 76‬ﺗﻤﺎﻡ ﻣﻲ ﺷﻮﺩ‪.‬‬

‫‪ .39‬ﺁﺗﺶ ﺩﺍﺭﻭﺳﺎﺯﺍﻥ ﻭ ﺭﻧﮕﺮﺯﺍﻥ‪).‬ﻭﻧﺪﻳﺪﺍﺩ ﮔﺰﺍﺭﺵ ﺍﺳﻔﻨﺪﻳﺎﺭﺟﻲ ﻭ ﺭﻭﺍﻳﺎﺕ ﺑﺰﺭگ(‬

‫‪ .40‬ﺁﺗﺶ ﮔﺮﻣﺎﺑﻪ‪).‬ﻭﻧﺪﻳﺪﺍﺩ ﮔﺰﺍﺭﺵ ﺍﺳﻔﻨﺪﻳﺎﺭﺟﻲ(‬

‫‪ .41‬ﻳﺎ ﻛﻮﺭﻩ ﻱ ﺁﻫﻚ ﭘﺰﻱ )ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .42‬ﺁﺗﺶ ﺁﺷﭙﺰﺧﺎﻧﻪ‪.‬‬

‫‪ .43‬ﺟﺎﻳﻲ ﻛﻪ ﺭﻭﻧﺪ ﻣﻌﻤﻮﻝ ﭘﺎﻙ ﻛﺮﺩﻥ )ﺁﻳﻴﻦ ﺑﺮﺷﻨﻮﻡ( ﻣﻴﺴﺮ ﻧﻴﺴﺖ‪).‬ﺯﻳﺮﻧﻮﻳﺲ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺑﺮ ﮔﺰﺍﺭﺵ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .44‬ﺍﮔﺮ “ﺳﮓ ‪ -‬ﺩﻳﺪ” ﺍﻧﺠﺎﻡ ﭘﺬﻳﺮﻓﺘﻪ ﺑﺎﺷﺪ‪“ ،‬ﺳﻲ ‪ -‬ﺷﻮ”)ﺳﻲ ﺑﺎﺭ ﺷﺴﺘﻦ( ﺑﺴﻨﺪﻩ ﺍﺳﺖ‪ .‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﺑﻨﺪﻫﺎﻱ ‪ 35‬ﻭ‬
‫‪ 36‬ﻫﻤﻴﻦ ﻓﺮﮔﺮﺩ‪).‬ﺯﻳﺮﻧﻮﻳﺲ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺑﺮ ﮔﺰﺍﺭﺵ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .45‬ﺍﮔﺮ “ﺳﮓ ‪ -‬ﺩﻳﺪ” ﻫﻨﻮﺯ ﺍﻧﺠﺎﻡ ﻧﭙﺬﻳﺮﻓﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﺍﻭ ﺑﺎﻳﺪ ﺧﻮﺩ ﺭﺍ ﺗﺎ ﺍﻧﺪﺍﺯﻩ ﺍﻱ ﻛﻪ ﻣﻲ ﺗﻮﺍﻧﺪ‪ ،‬ﭘﺎﻙ ﻛﻨﺪ ﺗﺎ ﺑﻪ ﺟﺎﻳﻲ‬
‫ﺑﺮﺳﺪ ﻛﻪ ﺑﺘﻮﺍﻧﺪ ﺩﺭ ﺁﻳﻴﻦ “ﺑﺮﺷﻨﻮﻡ” ﺑﻪ ﭘﺎﻙ ﻛﺮﺩﻥ ﻛﺎﻣﻞ ﺧﻮﻳﺶ ﺑﭙﺮﺩﺍﺯﺩ‪ .‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﺑﻨﺪﻫﺎﻱ ‪ 37‬ﻭ ‪ 71‬ﻫﻤﻴﻦ‬
‫ﻓﺮﮔﺮﺩ‪).‬ﺯﻳﺮﻧﻮﻳﺲ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺑﺮ ﮔﺰﺍﺭﺵ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .46‬ﺍﻭ ﻣﻲ ﺗﻮﺍﻧﺪ ﺍﺯ ﺁﻥ ﭘﺲ ﺑﻪ ﻛﺎﺭ ﺧﻮﻳﺶ ﺳﺮﮔﺮﻡ ﺷﻮﺩ ﻭ ﺗﺎ ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﻛﺴﻲ ﺑﺪﻭ ﻧﮕﻮﻳﺪ‪ ،‬ﻧﺒﺎﻳﺪ ﺑﻪ ﻧﻴﺎﺯ ﺑﺮﺩﻥ ﺩﺳﺖ‬
‫ﺯﻧﺪ ﻭ ﺗﺎ ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﻧﺎﮔﺰﻳﺮ ﻧﺸﻮﺩ ﻛﻪ ﺁﻳﻴﻦ “ﺑﺮﺷﻨﻮﻡ” ﺭﺍ ﺑﺠﺎﻱ ﺁﻭﺭﺩ‪ ،‬ﻣﻲ ﺗﻮﺍﻧﺪ ﻛﺎﺭ ﺧﻮﺩ ﺭﺍ ﺩﻧﺒﺎﻝ ﻛﻨﺪ‪).‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ‬
‫ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .47‬ﻳﻌﻨﻲ ﺑﺎ ﮔﺬﺷﺘﻦ ﺍﺯ ﺁﺏ‪ ،‬ﺁﻥ ﺭﺍ ﺑﻴﺎﻻﻳﺪ‪.‬‬

‫‪ .48‬ﺩﺭﺧﺘﺎﻧﻲ ﻛﻪ ﻣﻲ ﺗﻮﺍﻥ ﺍﺯ ﺁﻥ ﻫﺎ ﺑﺮﺍﻱ ﺍﻓﺮﻭﺧﺘﻦ ﺁﺗﺶ‪ ،‬ﻫﻴﺰﻡ ﺑﺮﮔﺮﻓﺖ‪ .‬ﺍﮔﺮ ﭼﻨﻴﻦ ﻛﺴﻲ ﺑﺪﺍﻥ ﺩﺭﺧﺘﺎﻥ ﺩﺳﺖ ﺯﻧﺪ‪،‬‬
‫ﺁﺗﺸﻲ ﻛﻪ ﻫﻴﺰﻡ ﺁﻥ ﺭﺍ ﺍﺯ ﺁﻥ ﺩﺭﺧﺘﺎﻥ ﺑﺮﮔﻴﺮﻧﺪ‪ ،‬ﺑﺮ ﺍﺛﺮ ﻛﺮﺩﺍﺭ ﻧﺎﺭﻭﺍﻱ ﺍﻭ ﻧﺎﭘﺎﻙ ﻣﻲ ﺷﻮﺩ‪).‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ ﻭﻧﺪﻳﺪﺍﺩ ﻭ‬
‫ﺯﻳﺮﻧﻮﻳﺲ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺑﺮ ﮔﺰﺍﺭﺵ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .49‬ﺩﻭﺯﺥ‪ .‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ ﭼﻬﺎﺭﺩﻫﻢ‪ ،‬ﺑﻨﺪ ‪.18‬‬

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‫ﻓﺮﮔﺮﺩ ﻧﻬﻢ‬

‫ﺑﺨﺶ ﻳﻜﻢ‬

‫)ﺍﻟﻒ(‬

‫‪1‬‬

‫ﺯﺭﺗﺸﺖ ﺍﺯ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺮﺳﻴﺪ ‪:‬‬

‫ﺍﻳﻦ ﺳﭙﻨﺪﺗﺮﻳﻦ ﻣﻴﻨﻮ ! ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺴﻲ ﻛﻪ ﺑﺨﻮﺍﻫﺪ ﺗﻦ ﺁﻟﻮﺩﻩ ﺑﻪ ﻣﺮﺩﺍﺭﻱ ﺭﺍ ﭘﺎﻙ ﻛﻨﺪ‪ ،‬ﺑﻪ ﻛﺪﺍﻡ ﻛﺲ ﺑﺎﻳﺪ ﺭﻭﻱ ﺁﻭﺭﺩ؟ )‪(1‬‬

‫‪2‬‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﺑﻪ ﺍﺷﻮﻥ ﻣﺮﺩﻱ ﻛﻪ ﺭﺍﺳﺖ ﺳﺨﻦ ﺑﮕﻮﻳﺪ؛ ﻣﻨﺜﺮﻩ ﻱ ﻭﺭﺟﺎﻭﻧﺪ ﺭﺍ ﺁﻣﻮﺧﺘﻪ ﺑﺎﺷﺪ ﻭ ﺭﻭﺵ ﻫﺎﻱ ﺁﻻﻳﺶ ﺯﺩﺍﻳﻲ ﺭﺍ ‪ -‬ﺁﻥ ﮔﻮﻧﻪ‬
‫ﻛﻪ ﺩﺭ ﺩﻳﻦ ﻣﺰﺩﺍ ﺁﻣﺪﻩ ﺍﺳﺖ ‪ -‬ﺑﻪ ﻧﻴﻜﻮﺗﺮﻳﻦ ﺷﻴﻮﻩ ﺑﺪﺍﻧﺪ‪.‬‬

‫ﭼﻨﻴﻦ ﻣﺮﺩﻱ ﺑﺎﻳﺪ ﮔﻴﺎﻫﺎﻥ ﺭﺍ ﺍﺯ ﺭﻭﻱ ﺯﻣﻴﻦ ﭼﻬﺎﺭ ﮔﻮﺷﻪ ﺍﻱ ﺑﻪ ﮔﺴﺘﺮﺩﮔﻲ ﻧﻪ “ﻭﻱ ﺑﺎﺯﻭ” ﺑﺮﻛﻨﺪ‪.‬‬

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‫ﺍﻳﻦ ﭼﻬﺎﺭ ﮔﻮﺷﻪ ﺑﺎﻳﺪ ﺩﺭ ﺁﻥ ﺑﺨﺶ ﺍﺯ ﺯﻣﻴﻦ ﺑﺎﺷﺪ ﻛﻪ ﺩﺭ ﺁﻥ ﻛﻤﺘﺮﻳﻦ ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺠﺎﺳﺖ ﺟﺎﻱ ﻛﺴﻲ ﻛﻪ ﺧﻮﺩ ﺑﻪ ﺗﻨﻬﺎﻳﻲ‪ ،‬ﻣﺮﺩﻩ ﺍﻱ ﺭﺍ ﺑﻪ ﺩﺧﻤﻪ ﺑﺮﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺟﺎﻱ ﭼﻨﻴﻦ ﻛﺴﻲ‪ ،‬ﺑﻲ ﺁﺏ ﻭ ﮔﻴﺎﻩ ﺗﺮﻳﻦ ﻭ ﺗﻬﻲ ﺗﺮﻳﻦ ﻭ ﺧﺸﻚ ﺗﺮﻳﻦ ﺟﺎﻱ ﺍﻳﻦ ﺯﻣﻴﻦ ﺍﺳﺖ ﻛﻪ ﺭﻣﻪ ﻫﺎ ﻭ ﮔﻠﻪ ﻫﺎ ﻛﻤﺘﺮ ﺍﺯ‬
‫ﺁﻥ ﺑﮕﺬﺭﻧﺪ؛ ﻛﻪ ﺁﺗﺶ ‪ -‬ﭘﺴﺮ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ‪ -‬ﺩﺭ ﺁﻥ ﻛﻤﺘﺮ ﺑﺮﺍﻓﺮﻭﺧﺘﻪ ﺷﻮﺩ؛ ﻛﻪ ﺩﺳﺘﻪ ﻫﺎﻱ ﺑﺮﺳﻢ ﻭﻳﮋﻩ ﻱ ﺁﻳﻴﻦ ﻛﻤﺘﺮ‬
‫ﺑﺪﺍﻥ ﺟﺎ ﺑﺮﺩﻩ ﺷﻮﺩ؛ ﻛﻪ ﻣﺮﺩﻡ ﺍﺷﻮﻥ ﻛﻤﺘﺮ ﺍﺯ ﺁﻥ ﺟﺎ ﺑﮕﺬﺭﻧﺪ‪(2).‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

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‫ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﺩﻭﺭ ﺍﺯ ﺁﺗﺶ ؟‬

‫ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﺩﻭﺭ ﺍﺯ ﺁﺏ ؟‬

‫ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﺩﻭﺭ ﺍﺯ ﺩﺳﺘﻪ ﻫﺎﻱ ﺑﺮﺳﻢ ﻭﻳﮋﻩ ﻱ ﺁﻳﻴﻦ ؟‬

‫ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﺩﻭﺭ ﺍﺯ ﻣﺮﺩﻡ ﺍﺷﻮﻥ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺳﻲ ﮔﺎﻡ ﺩﻭﺭ ﺍﺯ ﺁﺗﺶ‪.‬‬

‫ﺳﻲ ﮔﺎﻡ ﺩﻭﺭ ﺍﺯ ﺁﺏ‪.‬‬

‫ﺳﻲ ﮔﺎﻡ ﺩﻭﺭ ﺍﺯ ﺩﺳﺘﻪ ﻫﺎﻱ ﺑﺮﺳﻢ ﻭﻳﮋﻩ ﻱ ﺁﻳﻴﻦ‪.‬‬

‫ﺳﻪ ﮔﺎﻡ ﺩﻭﺭ ﺍﺯ ﻣﺮﺩﻡ ﺍﺷﻮﻥ‪(3).‬‬

‫‪6‬‬

‫ﭘﺲ ﮔﻮﺩﺍﻟﻲ ﺑﻜﻨﻨﺪ؛ ﺍﮔﺮ ﺗﺎﺑﺴﺘﺎﻥ ﺑﺎﺷﺪ ﺑﻪ ﮔﻮﺩﻱ ﺩﻭ ﺍﻧﮕﺸﺖ ﻭ ﺍﮔﺮ ﺯﻣﺴﺘﺎﻥ ﻭ ﻳﺦ ﺑﻨﺪﺍﻥ ﺑﺎﺷﺪ ﺑﻪ ﮔﻮﺩﻱ ﭼﻬﺎﺭ ﺍﻧﮕﺸﺖ‬
‫‪...‬‬

‫‪7‬‬

‫‪ ...‬ﻭ ﮔﻮﺩﺍﻝ ﻫﺎﻱ ﺩﻭﻡ ﻭ ﺳﻮﻡ ﻭ ﭼﻬﺎﺭﻡ ﻭ ﭘﻨﺠﻢ ﻭ ﺷﺸﻢ ﺭﺍ ﻧﻴﺰ ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﺑﻜﻨﻨﺪ؛ ﺍﮔﺮ ﺗﺎﺑﺴﺘﺎﻥ ﺑﺎﺷﺪ ﺑﻪ ﮔﻮﺩﻱ ﺩﻭ‬
‫ﺍﻧﮕﺸﺖ ﻭ ﺍﮔﺮ ﺯﻣﺴﺘﺎﻥ ﻭ ﻳﺦ ﺑﻨﺪﺍﻥ ﺑﺎﺷﺪ ﺑﻪ ﮔﻮﺩﻱ ﭼﻬﺎﺭ ﺍﻧﮕﺸﺖ‪(4).‬‬

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‫ﺍﻳﻦ ﮔﻮﺩﺍﻝ ﻫﺎ ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﺑﺎﻳﺪ ﺍﺯ ﻳﻜﺪﻳﮕﺮ ﺩﻭﺭ ﺑﺎﺷﺪ ؟‬

‫ﻳﻚ ﮔﺎﻡ‪.‬‬

‫ﻳﻚ ﮔﺎﻡ ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﺍﺳﺖ ؟‬

‫ﺑﻪ ﺍﻧﺪﺍﺯﻩ ﻱ ﺳﻪ ﭘﺎ‪(5).‬‬

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‫ﺁﻥ ﮔﺎﻩ ﺳﻪ ﮔﻮﺩﺍﻝ ﺩﻳﮕﺮ ﺑﻜﻨﻨﺪ )‪(6‬؛ ﺍﮔﺮ ﺗﺎﺑﺴﺘﺎﻥ ﺑﺎﺷﺪ ﺑﻪ ﮔﻮﺩﻱ ﺩﻭ ﺍﻧﮕﺸﺖ ﻭ ﺍﮔﺮ ﺯﻣﺴﺘﺎﻥ ﻭ ﻳﺦ ﺑﻨﺪﺍﻥ ﺑﺎﺷﺪ ﺑﻪ ﮔﻮﺩﻱ‬
‫ﭼﻬﺎﺭ ﺍﻧﮕﺸﺖ‪.‬‬

‫ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﺩﻭﺭ ﺍﺯ ﺷﺶ ﮔﻮﺩﺍﻝ ﭘﻴﺸﻴﻦ ؟‬

‫ﺳﻪ ﮔﺎﻡ‪.‬‬

‫ﮔﺎﻡ ﻫﺎﻳﻲ ﺑﻪ ﭼﻪ ﺍﻧﺪﺍﺯﻩ ؟‬

‫ﺑﺪﺍﻥ ﺍﻧﺪﺍﺯﻩ ﻛﻪ ﻫﻨﮕﺎﻡ ﺭﺍﻩ ﺭﻓﺘﻦ ﺑﺮﺩﺍﺷﺘﻪ ﻣﻲ ﺷﻮﺩ‪.‬‬

‫ﭼﻨﻴﻦ ﮔﺎﻡ ﻫﺎﻱ ﺳﻪ ﮔﺎﻧﻪ ﺍﻱ ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﺍﺳﺖ ؟‬

‫ﺑﻪ ﺍﻧﺪﺍﺯﻩ ﻱ ﻧﻪ ﭘﺎ‪.‬‬

‫‪10‬‬

‫ﭘﺲ ﺑﺎ ﻛﺎﺭﺩﻱ ﻓﻠﺰﻱ‪ ،‬ﮔﺮﺩﺍﮔﺮﺩ ﺍﻳﻦ ﺯﻣﻴﻦ ﺷﻴﺎﺭﻱ ﺑﻜﺸﻨﺪ‪.‬‬

‫ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﺩﻭﺭ ﺍﺯ ﮔﻮﺩﺍﻝ ﻫﺎ ؟‬

‫ﺳﻪ ﮔﺎﻡ‪.‬‬

‫ﮔﺎﻡ ﻫﺎﻳﻲ ﺑﻪ ﭼﻪ ﺍﻧﺪﺍﺯﻩ ؟‬

‫ﺑﺪﺍﻥ ﺍﻧﺪﺍﺯﻩ ﻛﻪ ﻫﻨﮕﺎﻡ ﺭﺍﻩ ﺭﻓﺘﻦ ﺑﺮﺩﺍﺷﺘﻪ ﻣﻲ ﺷﻮﺩ‪.‬‬

‫ﭼﻨﻴﻦ ﮔﺎﻡ ﻫﺎﻱ ﺳﻪ ﮔﺎﻧﻪ ﺍﻱ ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﺍﺳﺖ ؟‬

‫ﺑﻪ ﺍﻧﺪﺍﺯﻩ ﻱ ﻧُﻪ ﭘﺎ‪.‬‬

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‫ﺑﺎﻳﺪ ﺩﻭﺍﺯﺩﻩ ﺷﻴﺎﺭ ﺑﻜﺸﻨﺪ )‪ : (7‬ﺳﻪ ﺷﻴﺎﺭ ﮔﺮﺩﺍﮔﺮﺩ ﻧﺨﺴﺘﻴﻦ ﺳﻪ ﮔﻮﺩﺍﻝ‪ ،‬ﺳﻪ ﺷﻴﺎﺭ ﮔﺮﺩﺍﮔﺮﺩ ﻧﺨﺴﺘﻴﻦ ﺷﺶ ﮔﻮﺩﺍﻝ‪ ،‬ﺳﻪ‬
‫ﺷﻴﺎﺭ ﮔﺮﺩﺍﮔﺮﺩ ﺁﺧﺮﻳﻦ ﺳﻪ ﮔﻮﺩﺍﻝ ﻭ ﺳﻪ ﺷﻴﺎﺭ ﮔﺮﺩﺍﮔﺮﺩ ﻫﻤﻪ ﻱ ﻧُﻪ ﮔﻮﺩﺍﻝ‪.‬‬

‫ﺑﺎﻳﺪ ﺩﺭ ﻫﺮ ﻳﻚ ﺍﺯ ﻓﺎﺻﻠﻪ ﻫﺎﻱ ﻧﻪ ﭘﺎﻳﻲ )‪ (8‬ﺳﻨﮓ ﻫﺎ ﻳﺎ ﺳﻔﺎﻟﻴﻨﻪ ﻫﺎ ﻳﺎ ﻛﻨﺪﻩ ﻫﺎﻱ ﺩﺭﺧﺖ ﻳﺎ ﻛﻠﻮﺥ ﻫﺎ ﻭ ﻳﺎ ﻫﺮ ﭼﻴﺰ‬
‫ﺳﺨﺖ ﺩﻳﮕﺮﻱ ﺭﺍ ﻫﻤﭽﻮﻥ ﭘﻠﻪ ﺍﻱ ﺑﺮ ﺳﺮ ﮔﻮﺩﺍﻝ ﻫﺎ ﺑﮕﺬﺍﺭﻧﺪ‪(9) .‬‬

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‫ﺑﺨﺶ ﻳﻜﻢ‬

‫)ﺏ(‬

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‫ﺁﻧﮕﺎﻩ ﺑﺎﻳﺪ ﻧﺎﭘﺎﻙ ﺑﻪ ﺳﻮﻱ ﮔﻮﺩﺍﻝ ﻫﺎ ﮔﺎﻡ ﺑﺮﺩﺍﺭﺩ ﻭ ﺗﻮ ‪ -‬ﺍﻱ ﺯﺭﺗﺸﺖ ! ‪ -‬ﺩﺭ ﻛﻨﺎﺭ ﺷﻴﺎﺭ ﺑﺎﻳﺴﺖ ﻭ ﺑﺮﺧﻮﺍﻥ ‪:‬‬

‫“ﺍﻱ ﻣﺰﺩﺍ ! ﺍﻱ ﺷﻬﺮﻳﺎﺭ ﺑﺰﺭگ !‬

‫ﻣﻨﺶ ﻧﻴﻚ ﻭ ﺭﻭﺍﻥ ﺍﺷﻮﻧﺎﻥ ﻭ ﻧﻴﺎﻳﺶ ﺁﺭﻣﻴﺘﻲ ﻭ ﺷﻮﺭ ﺩﻝ‪ ،‬ﻫﻤﻪ ﺭﺍ ﺑﻪ ﺳﺮﺍﻱ ﺗﻮ ﻣﻲ ﺁﻭﺭﻡ ﺗﺎ ﺗﻮ ﺑﻪ ﻧﻴﺮﻭﻱ ﭘﺎﻳﺪﺍﺭ ] ﺧﻮﻳﺶ‬
‫ﺁﻥ ﻫﺎ ﺭﺍ [ ﺟﺎﻭﺩﺍﻧﻪ ﻧﮕﺎﻫﺪﺍﺭ ﺑﺎﺷﻲ‪(10)”.‬‬

‫‪ ...‬ﻭ ﻧﺎﭘﺎﻙ ﻧﻴﺰ ﺍﻳﻦ ﮔﻔﺘﺎﺭ ﺭﺍ ﺑﺮﺧﻮﺍﻧﺪ ‪:‬‬

‫“ﺍﻱ ﻣﺰﺩﺍ ! ﺍﻱ ﺷﻬﺮﻳﺎﺭ ﺑﺰﺭگ !‬

‫ﻣﻨﺶ ﻧﻴﻚ ﻭ ﺭﻭﺍﻥ ﺍﺷﻮﻧﺎﻥ ﻭ ﻧﻴﺎﻳﺶ “ﺁﺭﻣﺌﻴﺘﻲ” ﻭ ﺷﻮﺭ ﺩﻝ‪ ،‬ﻫﻤﻪ ﺭﺍ ﺑﻪ ﺳﺮﺍﻱ ﺗﻮ ﻣﻲ ﺁﻭﺭﻡ ﺗﺎ ﺗﻮ ﺑﻪ ﻧﻴﺮﻭﻱ ﭘﺎﻳﺪﺍﺭ‬
‫]ﺧﻮﻳﺶ ﺁﻥ ﻫﺎ ﺭﺍ[ ﺟﺎﻭﺩﺍﻧﻪ ﻧﮕﺎﻩ ﺩﺍﺭ ﺑﺎﺷﻲ‪(11)”.‬‬

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‫ﺑﺮ ﺯﺑﺎﻥ ﺭﺍﻧﺪﻥ ﻫﺮ ﻳﻚ ﺍﺯ ﻭﺍژﮔﺎﻥ ﺍﻳﻦ ﻧﻴﺎﻳﺶ‪ ،‬ﺍﻫﺮﻳﻤﻦ ﺭﺍ ﻓﺮﻭ ﻛﻮﺑﺪ‪ ،‬ﺩﻳﻮ ﺧﺸﻢ ﺧﻮﻧﻴﻦ ﺩﺭﻓﺶ ﺭﺍ ﻓﺮﻭ ﺍﻓﮕﻨﺪ‪ ،‬ﺩﻳﻮﺍﻥ‬
‫ﻣﺰﻧﺪﺭﻱ ﺭﺍ ﺩﺭ ﻫﻢ ﺷﻜﻨﺪ‪ ،‬ﻫﻤﻪ ﻱ ﺩﻳﻮﺍﻥ ﺭﺍ ﺑﻪ ﺳﺘﻮﻩ ﺁﻭﺭﺩ ﻭ ﺩﺭﻭﺝ ﺭﺍ ﻧﺎﺗﻮﺍﻥ ﻭ ﻧﺎﺗﻮﺍﻥ ﺗﺮ ﻛﻨﺪ‪.‬‬

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‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﭼﻮﺑﻲ ﻧـُﻪ ﮔﺮﻩ ﺑﺠﻮﻱ ﻭ ﭼﻤﭽﻪ ﺍﻱ ﺑﺮﻧﺠﻴﻦ ﻳﺎ ﺳﺮﺑﻴﻦ ﺭﺍ ﺑﺮ ﺳﺮ ﺁﻥ ﭼﻮﺏ ﺑﺒﻨﺪ ﻭ ﺑﺎ ﺁﻥ ﺑﺮ ﺗﻦ ﻧﺎﭘﺎﻙ‪ ،‬ﮔﻤﻴﺰ ﺑﺮﻳﺰ‪(12).‬‬

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‫ﻧﺨﺴﺖ ﺑﺎﻳﺪ ﺩﺳﺖ ﻫﺎﻳﺶ ﺭﺍ ﺑﺸﻮﻳﻨﺪ‪ .‬ﺍﮔﺮ ﺩﺳﺖ ﻫﺎﻳﺶ ﻧﺨﺴﺖ ﺷﺴﺘﻪ ﻧﺸﻮﺩ‪ ،‬ﻫﻤﻪ ﻱ ﺗﻦ ﺧﻮﻳﺶ ﺭﺍ ﻧﺎﭘﺎﻙ ﻣﻲ ﻛﻨﺪ‪.‬‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺩﺳﺖ ﻫﺎﻳﺶ ﺭﺍ ﺳﻪ ﺑﺎﺭ ﺷﺴﺘﻨﺪ‪ ،‬ﺑﺎﻳﺪ ﺑﺮ ﺳﺮ ﺍﻭ ﮔﻤﻴﺰ ﺑﺮﻳﺰﻧﺪ‪.‬‬

‫ﺁﻧﮕﺎﻩ ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﭘﻴﺶ‪ ،‬ﺑﻪ ﻣﻴﺎﻥ ﺍﺑﺮﻭﺍﻥ ﻭﻱ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

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‫ﻧﺨﺴﺖ ﺑﺎﻳﺪ ﺩﺳﺖ ﻫﺎﻳﺶ ﺭﺍ ﺑﺸﻮﻳﻨﺪ‪ .‬ﺍﮔﺮ ﺩﺳﺖ ﻫﺎﻳﺶ ﻧﺨﺴﺖ ﺷﺴﺘﻪ ﻧﺸﻮﺩ‪ ،‬ﻫﻤﻪ ﻱ ﺗﻦ ﺧﻮﻳﺶ ﺭﺍ ﻧﺎﭘﺎﻙ ﻛﻨﺪ‪.‬‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺩﺳﺖ ﻫﺎﻳﺶ ﺭﺍ ﺳﻪ ﺑﺎﺭ ﺑﺎ ﺁﺏ ﺷﺴﺘﻨﺪ‪ ،‬ﺑﺎﻳﺪ ﺑﺮ ﺗﺎﺭﻙ ﺳﺮ ﺍﻭ ﺁﺏ ﺑﺮﻳﺰﻧﺪ‪.‬‬

‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﺮ ﺗﺎﺭﻙ ﺳﺮ ﻭﻱ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﭘﻴﺶ‪ ،‬ﺑﻪ ﻣﻴﺎﻥ ﺍﺑﺮﻭﺍﻥ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﻣﻴﺎﻥ ﺍﺑﺮﻭﺍﻥ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﭘﺸﺖ ﺳﺮ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ!‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﭘﺸﺖ ﺳﺮ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﭘﻴﺶ‪ ،‬ﺑﻪ ﮔﻮﻧﻪ ﻫﺎ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﭘﻴﺶ‪ ،‬ﺑﻪ ﮔﻮﻧﻪ ﻫﺎ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﮔﻮﺵ ﺭﺍﺳﺖ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﮔﻮﺵ ﺭﺍﺳﺖ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﮔﻮﺵ ﭼﭗ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﮔﻮﺵ ﭼﭗ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﺷﺎﻧﻪ ﻱ ﺭﺍﺳﺖ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﺷﺎﻧﻪ ﻱ ﺭﺍﺳﺖ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﺷﺎﻧﻪ ﻱ ﭼﭗ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﺷﺎﻧﻪ ﻱ ﭼﭗ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﺯﻳﺮ ﺑﻐﻞ ﺭﺍﺳﺖ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﺯﻳﺮ ﺑﻐﻞ ﺭﺍﺳﺖ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﺯﻳﺮ ﺑﻐﻞ ﭼﭗ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﺯﻳﺮ ﺑﻐﻞ ﭼﭗ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

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‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﺑﺎﻻﻱ ﺳﻴﻨﻪ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﭘﺎﻙ ﺑﻪ ﺑﺎﻻﻱ ﺳﻴﻨﻪ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﭘﺸﺖ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﭘﺸﺖ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﺳﺮ ﭘﺴﺘﺎﻥ ﺭﺍﺳﺖ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﺳﺮ ﭘﺴﺘﺎﻥ ﺭﺍﺳﺖ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﺳﺮ ﭘﺴﺘﺎﻥ ﭼﭗ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﺳﺮ ﭘﺴﺘﺎﻥ ﭼﭗ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﭘﻬﻠﻮﻱ ﺭﺍﺳﺖ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﭘﻬﻠﻮﻱ ﺭﺍﺳﺖ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﭘﻬﻠﻮﻱ ﭼﭗ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﭘﻬﻠﻮﻱ ﭼﭗ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﺳ‪‬ﺮﻳﻦ ﺭﺍﺳﺖ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﺳﺮﻳﻦ ﺭﺍﺳﺖ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﺳ‪‬ﺮﻳﻦ ﭼﭗ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﺳﺮﻳﻦ ﭼﭗ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﺍﻧﺪﺍﻡ ﻧﺮﻳﻨﮕﻲ ﻳﺎ ﻣﺎﺩﻳﻨﮕﻲ ﻣﻲ ﮔﺮﻳﺰﺩ‪).‬ﺍﮔﺮ ﻧﺎﭘﺎﻙ‪ ،‬ﻣﺮﺩ ﺑﺎﺷﺪ ﻧﺨﺴﺖ ﺑﺎﻳﺪ ﺑﻪ ﭘﺸﺖ ﻭﻱ ﺁﺏ ﺑﭙﺎﺷﻨﺪ ﻭ‬
‫ﭘﺲ ﺍﺯ ﺁﻥ ﺑﻪ ﭘﻴﺶ؛ ﺍﻣﺎ ﺍﮔﺮ ﺯﻥ ﺑﺎﺷﺪ‪ ،‬ﻧﺨﺴﺖ ﺑﺎﻳﺪ ﺑﻪ ﭘﻴﺶ ﻭﻱ ﺁﺏ ﺑﭙﺎﺷﻨﺪ ﻭ ﭘﺲ ﺍﺯ ﺁﻥ ﺑﻪ ﭘﺸﺖ‪(.‬‬

‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﺍﻧﺪﺍﻡ ﻧﺮﻳﻨﮕﻲ ﻳﺎ ﻣﺎﺩﻳﻨﮕﻲ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﺭﺍﻥ ﺭﺍﺳﺖ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﺭﺍﻥ ﺭﺍﺳﺖ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﺭﺍﻥ ﭼﭗ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﺭﺍﻥ ﭼﭗ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﺯﺍﻧﻮﻱ ﺭﺍﺳﺖ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﺯﺍﻧﻮﻱ ﺭﺍﺳﺖ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﺯﺍﻧﻮﻱ ﭼﭗ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﺯﺍﻧﻮﻱ ﭼﭗ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﺳﺎﻕ ﺭﺍﺳﺖ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﺳﺎﻕ ﺭﺍﺳﺖ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﺳﺎﻕ ﭼﭗ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﺳﺎﻕ ﭼﭗ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻗﻮﺯﻙ ﺭﺍﺳﺖ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

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‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﻗﻮﺯﻙ ﺭﺍﺳﺖ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻗﻮﺯﻙ ﭼﭗ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﻗﻮﺯﻙ ﭼﭗ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﭘﺎﺷﻨﻪ ﻱ ﺭﺍﺳﺖ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﭘﺎﺷﻨﻪ ﻱ ﺭﺍﺳﺖ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﭘﺎﺷﻨﻪ ﻱ ﭼﭗ ﻣﻲ ﮔﺮﻳﺰﺩ‪.‬‬

‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﺏ ﭘﺎﻙ ﺑﻪ ﭘﺎﺷﻨﻪ ﻱ ﭼﭗ ﺑﺮﺳﺪ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺠﺎ ﻣﻲ ﮔﺮﻳﺰﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﻒ ﭘﺎﻱ ﺭﺍﺳﺖ ﻣﻲ ﮔﺮﻳﺰﺩ‪).‬ﻭ ﺩﺭ ﺁﻥ ﺟﺎ ﺁﻥ ﭼﻪ ﺍﺯ ﺍﻭ ﺑﻪ ﭼﺸﻢ ﻣﻲ ﺁﻳﺪ‪ ،‬ﻫﻤﺎﻧﻨﺪ ﺑﺎﻝ ﻣﮕﺴﻲ ﺍﺳﺖ)‪.‬‬

‫ﭘﺲ ﺑﺎﻳﺪ ﻧﺎﭘﺎﻙ‪ ،‬ﺍﻧﮕﺸﺘﺎﻥ ﻫﺮ ﺩﻭ ﭘﺎ ﺭﺍ ﺑﺮ ﺯﻣﻴﻦ ﺑﻔﺸﺎﺭﺩ ﻭ ﭘﺎﺷﻨﻪ ﻫﺎ ﺭﺍ ﺑﺎﻻ ﺑﮕﻴﺮﺩ ﺗﺎ ﺑﺮ ﻛﻒ ﭘﺎﻱ ﺭﺍﺳﺖ ﺍﻭ ﺁﺏ ﺑﺮﻳﺰﻧﺪ‪.‬‬

‫ﺁﻧﮕﺎﻩ ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﻒ ﭘﺎﻱ ﭼﭗ ﺍﻭ ﻣﻲ ﮔﺮﻳﺰﺩ‪ .‬ﭘﺲ ﺑﺎﻳﺪ ﺑﺮ ﻛﻒ ﭘﺎﻱ ﭼﭗ ﺍﻭ ﺁﺏ ﺑﺮﻳﺰﻧﺪ‪.‬‬

‫ﺳﭙﺲ ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﺳﺮﺍﻧﮕﺸﺘﺎﻥ ﭘﺎﻱ ﺭﺍﺳﺖ ﻣﻲ ﮔﺮﻳﺰﺩ )ﻭ ﺩﺭ ﺁﻥ ﺟﺎ ﺁﻥ ﭼﻪ ﺍﺯ ﺍﻭ ﺑﻪ ﭼﺸﻢ ﻣﻲ ﺁﻳﺪ‪ ،‬ﻫﻤﺎﻧﻨﺪ ﺑﺎﻝ‬
‫ﻣﮕﺴﻲ ﺍﺳﺖ(‪.‬‬

‫ﭘﺲ ﺑﺎﻳﺪ ﭘﺎﺷﻨﻪ ﻫﺎﻳﺶ ﺭﺍ ﺑﺮ ﺯﻣﻴﻦ ﺑﻔﺸﺎﺭﺩ ﻭ ﺳﺮﺍﻧﮕﺸﺘﺎﻥ ﺭﺍ ﺑﺎﻻ ﺑﮕﻴﺮﺩ ﻭ ﺑﺮ ﺍﻧﮕﺸﺘﺎﻥ ﭘﺎﻱ ﺭﺍﺳﺖ ﺍﻭ ﺁﺏ ﺑﺮﻳﺰﻧﺪ‪.‬‬

‫ﺁﻧﮕﺎﻩ ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﺳﺮﺍﻧﮕﺸﺘﺎﻥ ﭘﺎﻱ ﭼﭗ ﻣﻲ ﮔﺮﻳﺰﺩ‪ .‬ﭘﺲ ﺑﺎﻳﺪ ﺑﻪ ﺳﺮﺍﻧﮕﺸﺘﺎﻥ ﭘﺎﻱ ﭼﭗ ﺍﻭ ﺁﺏ ﺑﺮﻳﺰﻧﺪ‪.‬‬

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‫ﺳﭙﺲ ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﭘﻴﻜﺮ ﻣﮕﺴﻲ ﻭﺯﻭﺯﻛﻨﺎﻥ ﺑﺎ ﺯﺍﻧﻮﺍﻥ ﺍﺯ ﭘﻴﺶ ﻭ ﺩ‪‬ﻡ ﺍﺯ ﭘﺲ ﺑﺮﺁﻣﺪﻩ‪ ،‬ﻫﻤﻪ ﺗﻦ ﺁﻟﻮﺩﻩ ﺑﻪ ﺁﻻﻳﺶ ﻫﺎ‪،‬‬
‫ﻫﻤﭽﻮﻥ ﭘﻠﻴﺪﺗﺮﻳﻦ ﺧـْﺮَﻓـْﺴ‪‬ـﺘﺮﺍﻥ ﺑﻪ ﺳﺮﺯﻣﻴﻦ ﻫﺎﻱ ﺍﭘﺎﺧﺘَﺮ‪ ،‬ﻭﺍﭘﺲ ﻣﻲ ﮔﺮﻳﺰﺩ‪(13).‬‬

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‫ﺑﺮ ﺳﺮ ﻧﺨﺴﺘﻴﻦ ﮔﻮﺩﺍﻝ‪ ،‬ﻧﺎﭘﺎﻙ ﺍﺯ “ﻧﺴﻮ” ﺁﺯﺍﺩﺗﺮ ﺷﻮﺩ‪.‬‬

‫ﭘﺲ ﺗﻮ ﺑﺎﻳﺪ ﺍﻳﻦ ﺳﺨﻨﺎﻥ ﺩﻳﻮﺍﻓﮕﻦ ﻭ ﺑﺴﻴﺎﺭ ﺩﺭﻣﺎﻥ ﺑﺨﺶ ﺭﺍ ﺑﻪ ﺑﺎﻧﮓ ﺑﻠﻨﺪ ﺑﺮﺧﻮﺍﻧﻲ ‪:‬‬

‫“ﻳﺜﻪ ﺍﻫﻮﻭﻳﺮﻳﻮ ﺑﺎﻳﺪ ﻣﻮﺑﺪﻱ ﭘﻴﺸﺎﭘﻴﺶ ﺍﺯ ﺩﺍﺭﺍﺯﺍﻱ ﺁﻥ ﺭﺍﻩ ﺑﮕﺬﺭﺩ ﻭ ﺍﻳﻦ ﭘﻴﺮﻭﺯﻣﻨﺪﺗﺮﻳﻦ ﻭ ﭼﺎﺭﻩ ﺑﺨﺶ ﺗﺮﻳﻦ ﺑﺎژ ﺭﺍ ﺍﺯ‬
‫ﺑﺮﺧﻮﺍﻧﺪ ‪:‬‬

‫“ﻳ‪‬ﺜَﻪ ﺍَﻫﻮﻭ‪‬ﻳﺮﻳﻮ‪”. ..‬‬

‫ﺍﻱ ﻣﺰﺩﺍ !‬

‫ﺑﺪﺍﻥ ﻫﻨﮕﺎﻡ ﻛﻪ ﺩ‪‬ﺭﻭ‪‬ﻧﺪ ﺁﺯﺭﺩﻥ ِﻣﺮﺍ ﻛﻤﺮ ﻣﻲ ﺑﻨﺪﺩ‪ ،‬ﺟﺰ “ﺁﺫﺭ” ﻭ “ﻣﻨﺶ ] ﻧﻴﻚ [” ﺗﻮ ‪ -‬ﻛﻪ “ﺍﺷﻪ” ﺍﺯ ﻛﺮﺩﺍﺭﺷﺎﻥ ﻛﺎﺭﺁﻣﺪ ﻣﻲ‬
‫ﺷﻮﺩ ‪ -‬ﭼﻪ ﻛﺲ ﻣﺮﺍ ﭘﻨﺎﻩ ﺧﻮﺍﻫﺪ ﺑﺨﺸﻴﺪ ؟‬

‫ﺍﻱ ﺍﻫﻮﺭﻩ !‬

‫“ﺩﻳﻦ ِ” ﻣﺮﺍ ﺍﺯ ﺍﻳﻦ ﺁﻣﻮﺯﺵ ﺑﻴﺎﮔﺎﻫﺎﻥ‪.‬‬

‫ﺍﻱ ﺍﻫﻮﺭﻩ !‬

‫ﺍﻳﻦ ﺭﺍ ﺍﺯ ﺗﻮ ﻣﻲ ﭘﺮﺳﻢ؛ ﻣﺮﺍ ﺑﻪ ﺩﺭﺳﺘﻲ ] ﭘﺎﺳﺦ [ ﮔﻮﻱ ‪:‬‬

‫ﻛﻴﺴﺖ ﺁﻥ ﭘﻴﺮﻭﺯﻣﻨﺪﻱ ﻛﻪ ﺩﺭ ﭘﺮﺗﻮ ﺁﻣﻮﺯﺵ ﻫﺎﻱ ﺗﻮ‪ ،‬ﻫﺴﺘﺎﻥ ﺭﺍ ﭘﻨﺎﻩ ﻣﻲ ﺑﺨﺸﺪ ؟‬

‫ﺍﻱ ﻣﺰﺩﺍ !‬

‫ﻣﺮﺍ ﺁﺷﻜﺎﺭﺍ ﺍﺯ ﺑﺮﮔﻤﺎﺷﺘﻦ ﺁﻥ ﺭ‪‬ﺩ‪ ‬ﺩﺭﻣﺎﻥ ﺑﺨﺶ ﺯﻧﺪﮔﻲ ﺑﻴﺎﮔﺎﻫﺎﻥ ﻭ ] ﺑﮕﺬﺍﺭ [ “ﺳﺮﻭﺵ” ﻭ “ﻣﻨﺶ ِﻧﻴﻚ” ﺑﺪﻭ ﻭ ﺑﻪ ﻫﺮ ﻛﺲ‬
‫ﻛﻪ ﺗﻮ ﺧﻮﺩ‪ ،‬ﺍﻭ ﺭﺍ ﺧﻮﺍﺳﺘﺎﺭﻱ‪ ،‬ﺭﻭﻱ ﺁﻭﺭﻧﺪ‪.‬‬

‫ﺍﻱ ﻣﺰﺩﺍ ! ﺍﻱ ﺳ‪‬ـﭙ‪‬ﻨﺪﺍﺭﻣ‪‬ﺪ !‬

‫ﻣﺎ ﺭﺍ ﺍﺯ ﻛﻴﻦ ﺗﻮﺯﻱ ِﺩﺷﻤﻨﺎﻥ ﻧﮕﺎﻩ ﺩﺍﺭﻳﺪ‪.‬‬

‫ﺍﻱ ﺩﺭﻭﺝ ِﺩﻳﻮﺧﻮﻱ !‬

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‫ﻧﺎﺑﻮﺩﺷﻮ‪.‬‬

‫ﺍﻱ ﺩﻳﻮﺯﺍﺩﮔﺎﻥ !‬

‫ﻧﺎﺑﻮﺩ ﺷﻮﻳﺪ‪.‬‬

‫ﺍﻱ ﺩﺭﻭﺝ !‬

‫ﺩﻭﺭﺷﻮ ﻭ ﺑﻤﻴﺮ‪.‬‬

‫ﺍﻱ ﺩﺭﻭﺝ !‬

‫ﺍﺯ ﺍﻳﻦ ﺟﺎ ﺑﮕﺮﻳﺰ ﻭ ﺩﻭﺭﺷﻮ‪ .‬ﺑﻪ ﺳﺮﺯﻣﻴﻦ ﻫﺎﻱ ﺍﭘﺎﺧﺘﺮ ﺩﻭﺭﺷﻮ ﻭ ﺑﻤﻴﺮ‪ .‬ﻣﺒﺎﺩ ﻛﻪ ﺗﻮ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ﺳ‪‬ﭙـَﻨﺪ ﻣﻴﻨﻮ ﺭﺍ ﻧﺎﺑﻮﺩ‬
‫ﻛﻨﻲ‪.‬‬

‫ﺑﺮ ﺳﺮ ﺩﻭﻣﻴﻦ ﮔﻮﺩﺍﻝ‪ ،‬ﻧﺎﭘﺎﻙ ﺍﺯ “ﻧﺴﻮ” ﺁﺯﺍﺩﺗﺮ ﺷﻮﺩ‪.‬‬

‫ﭘﺲ ﺗﻮ ﺑﺎﻳﺪ ﺍﻳﻦ ﺳﺨﻨﺎﻥ ﺩﻳﻮﺍﻓﮕﻦ ﻭ ﺑﺴﻴﺎﺭ ﺩﺭﻣﺎﻥ ﺑﺨﺶ ﺭﺍ ﺑﻪ ﺑﺎﻧﮓ ﺑﻠﻨﺪ ﺑﺮﺧﻮﺍﻧﻲ ‪:‬‬

‫“ﻳﺜﻪ ﺍﻫﻮﻭﻳﺮﻳﻮ ﺑﺎﻳﺪ ﻣﻮﺑﺪﻱ ﭘﻴﺸﺎﭘﻴﺶ ﺍﺯ ﺩﺍﺭﺍﺯﺍﻱ ﺁﻥ ﺭﺍﻩ ﺑﮕﺬﺭﺩ ﻭ ﺍﻳﻦ ﭘﻴﺮﻭﺯﻣﻨﺪﺗﺮﻳﻦ ﻭ ﭼﺎﺭﻩ ﺑﺨﺶ ﺗﺮﻳﻦ ﺑﺎژ ﺭﺍ ﺍﺯ‬
‫ﺑﺮﺧﻮﺍﻧﺪ ‪:‬‬

‫“ﻳ‪‬ﺜَﻪ ﺍَﻫﻮﻭ‪‬ﻳﺮﻳﻮ‪”. ..‬‬

‫ﺍﻱ ﻣﺰﺩﺍ !‬

‫ﺑﺪﺍﻥ ﻫﻨﮕﺎﻡ ﻛﻪ ﺩ‪‬ﺭﻭ‪‬ﻧﺪ ﺁﺯﺭﺩﻥ ِﻣﺮﺍ ﻛﻤﺮ ﻣﻲ ﺑﻨﺪﺩ‪ ،‬ﺟﺰ “ﺁﺫﺭ” ﻭ “ﻣﻨﺶ ] ﻧﻴﻚ [” ﺗﻮ ‪ -‬ﻛﻪ “ﺍﺷﻪ” ﺍﺯ ﻛﺮﺩﺍﺭﺷﺎﻥ ﻛﺎﺭﺁﻣﺪ ﻣﻲ‬
‫ﺷﻮﺩ ‪ -‬ﭼﻪ ﻛﺲ ﻣﺮﺍ ﭘﻨﺎﻩ ﺧﻮﺍﻫﺪ ﺑﺨﺸﻴﺪ ؟‬

‫ﺍﻱ ﺍﻫﻮﺭﻩ !‬

‫“ﺩﻳﻦ ِ” ﻣﺮﺍ ﺍﺯ ﺍﻳﻦ ﺁﻣﻮﺯﺵ ﺑﻴﺎﮔﺎﻫﺎﻥ‪.‬‬

‫ﺍﻱ ﺍﻫﻮﺭﻩ !‬

‫ﺍﻳﻦ ﺭﺍ ﺍﺯ ﺗﻮ ﻣﻲ ﭘﺮﺳﻢ؛ ﻣﺮﺍ ﺑﻪ ﺩﺭﺳﺘﻲ ] ﭘﺎﺳﺦ [ ﮔﻮﻱ ‪:‬‬

‫ﻛﻴﺴﺖ ﺁﻥ ﭘﻴﺮﻭﺯﻣﻨﺪﻱ ﻛﻪ ﺩﺭ ﭘﺮﺗﻮ ﺁﻣﻮﺯﺵ ﻫﺎﻱ ﺗﻮ‪ ،‬ﻫﺴﺘﺎﻥ ﺭﺍ ﭘﻨﺎﻩ ﻣﻲ ﺑﺨﺸﺪ ؟‬

‫ﺍﻱ ﻣﺰﺩﺍ !‬

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‫ﻣﺮﺍ ﺁﺷﻜﺎﺭﺍ ﺍﺯ ﺑﺮﮔﻤﺎﺷﺘﻦ ﺁﻥ ﺭ‪‬ﺩ‪ ‬ﺩﺭﻣﺎﻥ ﺑﺨﺶ ﺯﻧﺪﮔﻲ ﺑﻴﺎﮔﺎﻫﺎﻥ ﻭ ] ﺑﮕﺬﺍﺭ [ “ﺳﺮﻭﺵ” ﻭ “ﻣﻨﺶ ِﻧﻴﻚ” ﺑﺪﻭ ﻭ ﺑﻪ ﻫﺮ ﻛﺲ‬
‫ﻛﻪ ﺗﻮ ﺧﻮﺩ‪ ،‬ﺍﻭ ﺭﺍ ﺧﻮﺍﺳﺘﺎﺭﻱ‪ ،‬ﺭﻭﻱ ﺁﻭﺭﻧﺪ‪.‬‬

‫ﺍﻱ ﻣﺰﺩﺍ ! ﺍﻱ ﺳ‪‬ـﭙ‪‬ﻨﺪﺍﺭﻣ‪‬ﺪ !‬

‫ﻣﺎ ﺭﺍ ﺍﺯ ﻛﻴﻦ ﺗﻮﺯﻱ ِﺩﺷﻤﻨﺎﻥ ﻧﮕﺎﻩ ﺩﺍﺭﻳﺪ‪.‬‬

‫ﺍﻱ ﺩﺭﻭﺝ ِﺩﻳﻮﺧﻮﻱ !‬

‫ﻧﺎﺑﻮﺩﺷﻮ‪.‬‬

‫ﺍﻱ ﺩﻳﻮﺯﺍﺩﮔﺎﻥ !‬

‫ﻧﺎﺑﻮﺩ ﺷﻮﻳﺪ‪.‬‬

‫ﺍﻱ ﺩﺭﻭﺝ !‬

‫ﺩﻭﺭﺷﻮ ﻭ ﺑﻤﻴﺮ‪.‬‬

‫ﺍﻱ ﺩﺭﻭﺝ !‬

‫ﺍﺯ ﺍﻳﻦ ﺟﺎ ﺑﮕﺮﻳﺰ ﻭ ﺩﻭﺭﺷﻮ‪ .‬ﺑﻪ ﺳﺮﺯﻣﻴﻦ ﻫﺎﻱ ﺍﭘﺎﺧﺘﺮ ﺩﻭﺭﺷﻮ ﻭ ﺑﻤﻴﺮ‪ .‬ﻣﺒﺎﺩ ﻛﻪ ﺗﻮ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ﺳ‪‬ﭙـَﻨﺪ ﻣﻴﻨﻮ ﺭﺍ ﻧﺎﺑﻮﺩ‬
‫ﻛﻨﻲ‪(15).‬‬

‫ﺑﺮ ﺳﺮ ﺳﻮﻣﻴﻦ ﮔﻮﺩﺍﻝ‪ ،‬ﻧﺎﭘﺎﻙ ﺍﺯ “ﻧﺴﻮ” ﺁﺯﺍﺩﺗﺮ ﺷﻮﺩ‪.‬‬

‫ﭘﺲ ﺗﻮ ﺑﺎﻳﺪ ﺍﻳﻦ ﺳﺨﻨﺎﻥ ﺩﻳﻮﺍﻓﮕﻦ ﻭ ﺑﺴﻴﺎﺭ ﺩﺭﻣﺎﻥ ﺑﺨﺶ ﺭﺍ ﺑﻪ ﺑﺎﻧﮓ ﺑﻠﻨﺪ ﺑﺮﺧﻮﺍﻧﻲ ‪:‬‬

‫“ﻳﺜﻪ ﺍﻫﻮﻭﻳﺮﻳﻮ ﺑﺎﻳﺪ ﻣﻮﺑﺪﻱ ﭘﻴﺸﺎﭘﻴﺶ ﺍﺯ ﺩﺍﺭﺍﺯﺍﻱ ﺁﻥ ﺭﺍﻩ ﺑﮕﺬﺭﺩ ﻭ ﺍﻳﻦ ﭘﻴﺮﻭﺯﻣﻨﺪﺗﺮﻳﻦ ﻭ ﭼﺎﺭﻩ ﺑﺨﺶ ﺗﺮﻳﻦ ﺑﺎژ ﺭﺍ ﺍﺯ‬
‫ﺑﺮﺧﻮﺍﻧﺪ ‪:‬‬

‫“ﻳ‪‬ﺜَﻪ ﺍَﻫﻮﻭ‪‬ﻳﺮﻳﻮ‪”. ..‬‬

‫ﺍﻱ ﻣﺰﺩﺍ !‬

‫ﺑﺪﺍﻥ ﻫﻨﮕﺎﻡ ﻛﻪ ﺩ‪‬ﺭﻭ‪‬ﻧﺪ ﺁﺯﺭﺩﻥ ِﻣﺮﺍ ﻛﻤﺮ ﻣﻲ ﺑﻨﺪﺩ‪ ،‬ﺟﺰ “ﺁﺫﺭ” ﻭ “ﻣﻨﺶ ] ﻧﻴﻚ [” ﺗﻮ ‪ -‬ﻛﻪ “ﺍﺷﻪ” ﺍﺯ ﻛﺮﺩﺍﺭﺷﺎﻥ ﻛﺎﺭﺁﻣﺪ ﻣﻲ‬
‫ﺷﻮﺩ ‪ -‬ﭼﻪ ﻛﺲ ﻣﺮﺍ ﭘﻨﺎﻩ ﺧﻮﺍﻫﺪ ﺑﺨﺸﻴﺪ ؟‬

‫ﺍﻱ ﺍﻫﻮﺭﻩ !‬

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‫“ﺩﻳﻦ ِ” ﻣﺮﺍ ﺍﺯ ﺍﻳﻦ ﺁﻣﻮﺯﺵ ﺑﻴﺎﮔﺎﻫﺎﻥ‪.‬‬

‫ﺍﻱ ﺍﻫﻮﺭﻩ !‬

‫ﺍﻳﻦ ﺭﺍ ﺍﺯ ﺗﻮ ﻣﻲ ﭘﺮﺳﻢ؛ ﻣﺮﺍ ﺑﻪ ﺩﺭﺳﺘﻲ ] ﭘﺎﺳﺦ [ ﮔﻮﻱ ‪:‬‬

‫ﻛﻴﺴﺖ ﺁﻥ ﭘﻴﺮﻭﺯﻣﻨﺪﻱ ﻛﻪ ﺩﺭ ﭘﺮﺗﻮ ﺁﻣﻮﺯﺵ ﻫﺎﻱ ﺗﻮ‪ ،‬ﻫﺴﺘﺎﻥ ﺭﺍ ﭘﻨﺎﻩ ﻣﻲ ﺑﺨﺸﺪ ؟‬

‫ﺍﻱ ﻣﺰﺩﺍ !‬

‫ﻣﺮﺍ ﺁﺷﻜﺎﺭﺍ ﺍﺯ ﺑﺮﮔﻤﺎﺷﺘﻦ ﺁﻥ ﺭ‪‬ﺩ‪ ‬ﺩﺭﻣﺎﻥ ﺑﺨﺶ ﺯﻧﺪﮔﻲ ﺑﻴﺎﮔﺎﻫﺎﻥ ﻭ ] ﺑﮕﺬﺍﺭ [ “ﺳﺮﻭﺵ” ﻭ “ﻣﻨﺶ ِﻧﻴﻚ” ﺑﺪﻭ ﻭ ﺑﻪ ﻫﺮ ﻛﺲ‬
‫ﻛﻪ ﺗﻮ ﺧﻮﺩ‪ ،‬ﺍﻭ ﺭﺍ ﺧﻮﺍﺳﺘﺎﺭﻱ‪ ،‬ﺭﻭﻱ ﺁﻭﺭﻧﺪ‪.‬‬

‫ﺍﻱ ﻣﺰﺩﺍ ! ﺍﻱ ﺳ‪‬ـﭙ‪‬ﻨﺪﺍﺭﻣ‪‬ﺪ !‬

‫ﻣﺎ ﺭﺍ ﺍﺯ ﻛﻴﻦ ﺗﻮﺯﻱ ِﺩﺷﻤﻨﺎﻥ ﻧﮕﺎﻩ ﺩﺍﺭﻳﺪ‪.‬‬

‫ﺍﻱ ﺩﺭﻭﺝ ِﺩﻳﻮﺧﻮﻱ !‬

‫ﻧﺎﺑﻮﺩﺷﻮ‪.‬‬

‫ﺍﻱ ﺩﻳﻮﺯﺍﺩﮔﺎﻥ !‬

‫ﻧﺎﺑﻮﺩ ﺷﻮﻳﺪ‪.‬‬

‫ﺍﻱ ﺩﺭﻭﺝ !‬

‫ﺩﻭﺭﺷﻮ ﻭ ﺑﻤﻴﺮ‪.‬‬

‫ﺍﻱ ﺩﺭﻭﺝ !‬

‫ﺍﺯ ﺍﻳﻦ ﺟﺎ ﺑﮕﺮﻳﺰ ﻭ ﺩﻭﺭﺷﻮ‪ .‬ﺑﻪ ﺳﺮﺯﻣﻴﻦ ﻫﺎﻱ ﺍﭘﺎﺧﺘﺮ ﺩﻭﺭﺷﻮ ﻭ ﺑﻤﻴﺮ‪ .‬ﻣﺒﺎﺩ ﻛﻪ ﺗﻮ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ﺳ‪‬ﭙـَﻨﺪ ﻣﻴﻨﻮ ﺭﺍ ﻧﺎﺑﻮﺩ‬
‫ﻛﻨﻲ‪(15).‬‬

‫ﺑﺮ ﺳﺮ ﭼﻬﺎﺭﻣﻴﻦ ﮔﻮﺩﺍﻝ‪ ،‬ﻧﺎﭘﺎﻙ ﺍﺯ “ﻧﺴﻮ” ﺁﺯﺍﺩﺗﺮ ﺷﻮﺩ‪.‬‬

‫ﭘﺲ ﺗﻮ ﺑﺎﻳﺪ ﺍﻳﻦ ﺳﺨﻨﺎﻥ ﺩﻳﻮﺍﻓﮕﻦ ﻭ ﺑﺴﻴﺎﺭ ﺩﺭﻣﺎﻥ ﺑﺨﺶ ﺭﺍ ﺑﻪ ﺑﺎﻧﮓ ﺑﻠﻨﺪ ﺑﺮﺧﻮﺍﻧﻲ ‪:‬‬

‫“ﻳﺜﻪ ﺍﻫﻮﻭﻳﺮﻳﻮ ﺑﺎﻳﺪ ﻣﻮﺑﺪﻱ ﭘﻴﺸﺎﭘﻴﺶ ﺍﺯ ﺩﺍﺭﺍﺯﺍﻱ ﺁﻥ ﺭﺍﻩ ﺑﮕﺬﺭﺩ ﻭ ﺍﻳﻦ ﭘﻴﺮﻭﺯﻣﻨﺪﺗﺮﻳﻦ ﻭ ﭼﺎﺭﻩ ﺑﺨﺶ ﺗﺮﻳﻦ ﺑﺎژ ﺭﺍ ﺍﺯ‬
‫ﺑﺮﺧﻮﺍﻧﺪ ‪:‬‬

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‫“ﻳ‪‬ﺜَﻪ ﺍَﻫﻮﻭ‪‬ﻳﺮﻳﻮ‪”. ..‬‬

‫ﺍﻱ ﻣﺰﺩﺍ !‬

‫ﺑﺪﺍﻥ ﻫﻨﮕﺎﻡ ﻛﻪ ﺩ‪‬ﺭﻭ‪‬ﻧﺪ ﺁﺯﺭﺩﻥ ِﻣﺮﺍ ﻛﻤﺮ ﻣﻲ ﺑﻨﺪﺩ‪ ،‬ﺟﺰ “ﺁﺫﺭ” ﻭ “ﻣﻨﺶ ] ﻧﻴﻚ [” ﺗﻮ ‪ -‬ﻛﻪ “ﺍﺷﻪ” ﺍﺯ ﻛﺮﺩﺍﺭﺷﺎﻥ ﻛﺎﺭﺁﻣﺪ ﻣﻲ‬
‫ﺷﻮﺩ ‪ -‬ﭼﻪ ﻛﺲ ﻣﺮﺍ ﭘﻨﺎﻩ ﺧﻮﺍﻫﺪ ﺑﺨﺸﻴﺪ ؟‬

‫ﺍﻱ ﺍﻫﻮﺭﻩ !‬

‫“ﺩﻳﻦ ِ” ﻣﺮﺍ ﺍﺯ ﺍﻳﻦ ﺁﻣﻮﺯﺵ ﺑﻴﺎﮔﺎﻫﺎﻥ‪.‬‬

‫ﺍﻱ ﺍﻫﻮﺭﻩ !‬

‫ﺍﻳﻦ ﺭﺍ ﺍﺯ ﺗﻮ ﻣﻲ ﭘﺮﺳﻢ؛ ﻣﺮﺍ ﺑﻪ ﺩﺭﺳﺘﻲ ] ﭘﺎﺳﺦ [ ﮔﻮﻱ ‪:‬‬

‫ﻛﻴﺴﺖ ﺁﻥ ﭘﻴﺮﻭﺯﻣﻨﺪﻱ ﻛﻪ ﺩﺭ ﭘﺮﺗﻮ ﺁﻣﻮﺯﺵ ﻫﺎﻱ ﺗﻮ‪ ،‬ﻫﺴﺘﺎﻥ ﺭﺍ ﭘﻨﺎﻩ ﻣﻲ ﺑﺨﺸﺪ ؟‬

‫ﺍﻱ ﻣﺰﺩﺍ !‬

‫ﻣﺮﺍ ﺁﺷﻜﺎﺭﺍ ﺍﺯ ﺑﺮﮔﻤﺎﺷﺘﻦ ﺁﻥ ﺭ‪‬ﺩ‪ ‬ﺩﺭﻣﺎﻥ ﺑﺨﺶ ﺯﻧﺪﮔﻲ ﺑﻴﺎﮔﺎﻫﺎﻥ ﻭ ] ﺑﮕﺬﺍﺭ [ “ﺳﺮﻭﺵ” ﻭ “ﻣﻨﺶ ِﻧﻴﻚ” ﺑﺪﻭ ﻭ ﺑﻪ ﻫﺮ ﻛﺲ‬
‫ﻛﻪ ﺗﻮ ﺧﻮﺩ‪ ،‬ﺍﻭ ﺭﺍ ﺧﻮﺍﺳﺘﺎﺭﻱ‪ ،‬ﺭﻭﻱ ﺁﻭﺭﻧﺪ‪.‬‬

‫ﺍﻱ ﻣﺰﺩﺍ ! ﺍﻱ ﺳ‪‬ـﭙ‪‬ﻨﺪﺍﺭﻣ‪‬ﺪ !‬

‫ﻣﺎ ﺭﺍ ﺍﺯ ﻛﻴﻦ ﺗﻮﺯﻱ ِﺩﺷﻤﻨﺎﻥ ﻧﮕﺎﻩ ﺩﺍﺭﻳﺪ‪.‬‬

‫ﺍﻱ ﺩﺭﻭﺝ ِﺩﻳﻮﺧﻮﻱ !‬

‫ﻧﺎﺑﻮﺩﺷﻮ‪.‬‬

‫ﺍﻱ ﺩﻳﻮﺯﺍﺩﮔﺎﻥ !‬

‫ﻧﺎﺑﻮﺩ ﺷﻮﻳﺪ‪.‬‬

‫ﺍﻱ ﺩﺭﻭﺝ !‬

‫ﺩﻭﺭﺷﻮ ﻭ ﺑﻤﻴﺮ‪.‬‬

‫ﺍﻱ ﺩﺭﻭﺝ !‬

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‫ﺍﺯ ﺍﻳﻦ ﺟﺎ ﺑﮕﺮﻳﺰ ﻭ ﺩﻭﺭﺷﻮ‪ .‬ﺑﻪ ﺳﺮﺯﻣﻴﻦ ﻫﺎﻱ ﺍﭘﺎﺧﺘﺮ ﺩﻭﺭﺷﻮ ﻭ ﺑﻤﻴﺮ‪ .‬ﻣﺒﺎﺩ ﻛﻪ ﺗﻮ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ﺳ‪‬ﭙـَﻨﺪ ﻣﻴﻨﻮ ﺭﺍ ﻧﺎﺑﻮﺩ‬
‫ﻛﻨﻲ‪(15).‬‬

‫ﺑﺮ ﺳﺮ ﭘﻨﺠﻤﻴﻦ ﮔﻮﺩﺍﻝ‪ ،‬ﻧﺎﭘﺎﻙ ﺍﺯ “ﻧﺴﻮ” ﺁﺯﺍﺩﺗﺮ ﺷﻮﺩ‪.‬‬

‫ﭘﺲ ﺗﻮ ﺑﺎﻳﺪ ﺍﻳﻦ ﺳﺨﻨﺎﻥ ﺩﻳﻮﺍﻓﮕﻦ ﻭ ﺑﺴﻴﺎﺭ ﺩﺭﻣﺎﻥ ﺑﺨﺶ ﺭﺍ ﺑﻪ ﺑﺎﻧﮓ ﺑﻠﻨﺪ ﺑﺮﺧﻮﺍﻧﻲ ‪:‬‬

‫“ﻳﺜﻪ ﺍﻫﻮﻭﻳﺮﻳﻮ ﺑﺎﻳﺪ ﻣﻮﺑﺪﻱ ﭘﻴﺸﺎﭘﻴﺶ ﺍﺯ ﺩﺍﺭﺍﺯﺍﻱ ﺁﻥ ﺭﺍﻩ ﺑﮕﺬﺭﺩ ﻭ ﺍﻳﻦ ﭘﻴﺮﻭﺯﻣﻨﺪﺗﺮﻳﻦ ﻭ ﭼﺎﺭﻩ ﺑﺨﺶ ﺗﺮﻳﻦ ﺑﺎژ ﺭﺍ ﺍﺯ‬
‫ﺑﺮﺧﻮﺍﻧﺪ ‪:‬‬

‫“ﻳ‪‬ﺜَﻪ ﺍَﻫﻮﻭ‪‬ﻳﺮﻳﻮ‪”. ..‬‬

‫ﺍﻱ ﻣﺰﺩﺍ !‬

‫ﺑﺪﺍﻥ ﻫﻨﮕﺎﻡ ﻛﻪ ﺩ‪‬ﺭﻭ‪‬ﻧﺪ ﺁﺯﺭﺩﻥ ِﻣﺮﺍ ﻛﻤﺮ ﻣﻲ ﺑﻨﺪﺩ‪ ،‬ﺟﺰ “ﺁﺫﺭ” ﻭ “ﻣﻨﺶ ] ﻧﻴﻚ [” ﺗﻮ ‪ -‬ﻛﻪ “ﺍﺷﻪ” ﺍﺯ ﻛﺮﺩﺍﺭﺷﺎﻥ ﻛﺎﺭﺁﻣﺪ ﻣﻲ‬
‫ﺷﻮﺩ ‪ -‬ﭼﻪ ﻛﺲ ﻣﺮﺍ ﭘﻨﺎﻩ ﺧﻮﺍﻫﺪ ﺑﺨﺸﻴﺪ ؟‬

‫ﺍﻱ ﺍﻫﻮﺭﻩ !‬

‫“ﺩﻳﻦ ِ” ﻣﺮﺍ ﺍﺯ ﺍﻳﻦ ﺁﻣﻮﺯﺵ ﺑﻴﺎﮔﺎﻫﺎﻥ‪.‬‬

‫ﺍﻱ ﺍﻫﻮﺭﻩ !‬

‫ﺍﻳﻦ ﺭﺍ ﺍﺯ ﺗﻮ ﻣﻲ ﭘﺮﺳﻢ؛ ﻣﺮﺍ ﺑﻪ ﺩﺭﺳﺘﻲ ] ﭘﺎﺳﺦ [ ﮔﻮﻱ ‪:‬‬

‫ﻛﻴﺴﺖ ﺁﻥ ﭘﻴﺮﻭﺯﻣﻨﺪﻱ ﻛﻪ ﺩﺭ ﭘﺮﺗﻮ ﺁﻣﻮﺯﺵ ﻫﺎﻱ ﺗﻮ‪ ،‬ﻫﺴﺘﺎﻥ ﺭﺍ ﭘﻨﺎﻩ ﻣﻲ ﺑﺨﺸﺪ ؟‬

‫ﺍﻱ ﻣﺰﺩﺍ !‬

‫ﻣﺮﺍ ﺁﺷﻜﺎﺭﺍ ﺍﺯ ﺑﺮﮔﻤﺎﺷﺘﻦ ﺁﻥ ﺭ‪‬ﺩ‪ ‬ﺩﺭﻣﺎﻥ ﺑﺨﺶ ﺯﻧﺪﮔﻲ ﺑﻴﺎﮔﺎﻫﺎﻥ ﻭ ] ﺑﮕﺬﺍﺭ [ “ﺳﺮﻭﺵ” ﻭ “ﻣﻨﺶ ِﻧﻴﻚ” ﺑﺪﻭ ﻭ ﺑﻪ ﻫﺮ ﻛﺲ‬
‫ﻛﻪ ﺗﻮ ﺧﻮﺩ‪ ،‬ﺍﻭ ﺭﺍ ﺧﻮﺍﺳﺘﺎﺭﻱ‪ ،‬ﺭﻭﻱ ﺁﻭﺭﻧﺪ‪.‬‬

‫ﺍﻱ ﻣﺰﺩﺍ ! ﺍﻱ ﺳ‪‬ـﭙ‪‬ﻨﺪﺍﺭﻣ‪‬ﺪ !‬

‫ﻣﺎ ﺭﺍ ﺍﺯ ﻛﻴﻦ ﺗﻮﺯﻱ ِﺩﺷﻤﻨﺎﻥ ﻧﮕﺎﻩ ﺩﺍﺭﻳﺪ‪.‬‬

‫ﺍﻱ ﺩﺭﻭﺝ ِﺩﻳﻮﺧﻮﻱ !‬

‫ﻧﺎﺑﻮﺩﺷﻮ‪.‬‬

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‫ﺍﻱ ﺩﻳﻮﺯﺍﺩﮔﺎﻥ !‬

‫ﻧﺎﺑﻮﺩ ﺷﻮﻳﺪ‪.‬‬

‫ﺍﻱ ﺩﺭﻭﺝ !‬

‫ﺩﻭﺭﺷﻮ ﻭ ﺑﻤﻴﺮ‪.‬‬

‫ﺍﻱ ﺩﺭﻭﺝ !‬

‫ﺍﺯ ﺍﻳﻦ ﺟﺎ ﺑﮕﺮﻳﺰ ﻭ ﺩﻭﺭﺷﻮ‪ .‬ﺑﻪ ﺳﺮﺯﻣﻴﻦ ﻫﺎﻱ ﺍﭘﺎﺧﺘﺮ ﺩﻭﺭﺷﻮ ﻭ ﺑﻤﻴﺮ‪ .‬ﻣﺒﺎﺩ ﻛﻪ ﺗﻮ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ﺳ‪‬ﭙـَﻨﺪ ﻣﻴﻨﻮ ﺭﺍ ﻧﺎﺑﻮﺩ‬
‫ﻛﻨﻲ‪(15).‬‬

‫ﺑﺮ ﺳﺮ ﺷﺸﻤﻴﻦ ﮔﻮﺩﺍﻝ‪ ،‬ﻧﺎﭘﺎﻙ ﺍﺯ “ﻧﺴﻮ” ﺁﺯﺍﺩﺗﺮ ﺷﻮﺩ‪.‬‬

‫ﭘﺲ ﺗﻮ ﺑﺎﻳﺪ ﺍﻳﻦ ﺳﺨﻨﺎﻥ ﺩﻳﻮﺍﻓﮕﻦ ﻭ ﺑﺴﻴﺎﺭ ﺩﺭﻣﺎﻥ ﺑﺨﺶ ﺭﺍ ﺑﻪ ﺑﺎﻧﮓ ﺑﻠﻨﺪ ﺑﺮﺧﻮﺍﻧﻲ ‪:‬‬

‫“ﻳﺜﻪ ﺍﻫﻮﻭﻳﺮﻳﻮ ﺑﺎﻳﺪ ﻣﻮﺑﺪﻱ ﭘﻴﺸﺎﭘﻴﺶ ﺍﺯ ﺩﺍﺭﺍﺯﺍﻱ ﺁﻥ ﺭﺍﻩ ﺑﮕﺬﺭﺩ ﻭ ﺍﻳﻦ ﭘﻴﺮﻭﺯﻣﻨﺪﺗﺮﻳﻦ ﻭ ﭼﺎﺭﻩ ﺑﺨﺶ ﺗﺮﻳﻦ ﺑﺎژ ﺭﺍ ﺍﺯ‬
‫ﺑﺮﺧﻮﺍﻧﺪ ‪:‬‬

‫“ﻳ‪‬ﺜَﻪ ﺍَﻫﻮﻭ‪‬ﻳﺮﻳﻮ‪”. ..‬‬

‫ﺍﻱ ﻣﺰﺩﺍ !‬

‫ﺑﺪﺍﻥ ﻫﻨﮕﺎﻡ ﻛﻪ ﺩ‪‬ﺭﻭ‪‬ﻧﺪ ﺁﺯﺭﺩﻥ ِﻣﺮﺍ ﻛﻤﺮ ﻣﻲ ﺑﻨﺪﺩ‪ ،‬ﺟﺰ “ﺁﺫﺭ” ﻭ “ﻣﻨﺶ ] ﻧﻴﻚ [” ﺗﻮ ‪ -‬ﻛﻪ “ﺍﺷﻪ” ﺍﺯ ﻛﺮﺩﺍﺭﺷﺎﻥ ﻛﺎﺭﺁﻣﺪ ﻣﻲ‬
‫ﺷﻮﺩ ‪ -‬ﭼﻪ ﻛﺲ ﻣﺮﺍ ﭘﻨﺎﻩ ﺧﻮﺍﻫﺪ ﺑﺨﺸﻴﺪ ؟‬

‫ﺍﻱ ﺍﻫﻮﺭﻩ !‬

‫“ﺩﻳﻦ ِ” ﻣﺮﺍ ﺍﺯ ﺍﻳﻦ ﺁﻣﻮﺯﺵ ﺑﻴﺎﮔﺎﻫﺎﻥ‪.‬‬

‫ﺍﻱ ﺍﻫﻮﺭﻩ !‬

‫ﺍﻳﻦ ﺭﺍ ﺍﺯ ﺗﻮ ﻣﻲ ﭘﺮﺳﻢ؛ ﻣﺮﺍ ﺑﻪ ﺩﺭﺳﺘﻲ ] ﭘﺎﺳﺦ [ ﮔﻮﻱ ‪:‬‬

‫ﻛﻴﺴﺖ ﺁﻥ ﭘﻴﺮﻭﺯﻣﻨﺪﻱ ﻛﻪ ﺩﺭ ﭘﺮﺗﻮ ﺁﻣﻮﺯﺵ ﻫﺎﻱ ﺗﻮ‪ ،‬ﻫﺴﺘﺎﻥ ﺭﺍ ﭘﻨﺎﻩ ﻣﻲ ﺑﺨﺸﺪ ؟‬

‫ﺍﻱ ﻣﺰﺩﺍ !‬

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‫ﻣﺮﺍ ﺁﺷﻜﺎﺭﺍ ﺍﺯ ﺑﺮﮔﻤﺎﺷﺘﻦ ﺁﻥ ﺭ‪‬ﺩ‪ ‬ﺩﺭﻣﺎﻥ ﺑﺨﺶ ﺯﻧﺪﮔﻲ ﺑﻴﺎﮔﺎﻫﺎﻥ ﻭ ] ﺑﮕﺬﺍﺭ [ “ﺳﺮﻭﺵ” ﻭ “ﻣﻨﺶ ِﻧﻴﻚ” ﺑﺪﻭ ﻭ ﺑﻪ ﻫﺮ ﻛﺲ‬
‫ﻛﻪ ﺗﻮ ﺧﻮﺩ‪ ،‬ﺍﻭ ﺭﺍ ﺧﻮﺍﺳﺘﺎﺭﻱ‪ ،‬ﺭﻭﻱ ﺁﻭﺭﻧﺪ‪.‬‬

‫ﺍﻱ ﻣﺰﺩﺍ ! ﺍﻱ ﺳ‪‬ـﭙ‪‬ﻨﺪﺍﺭﻣ‪‬ﺪ !‬

‫ﻣﺎ ﺭﺍ ﺍﺯ ﻛﻴﻦ ﺗﻮﺯﻱ ِﺩﺷﻤﻨﺎﻥ ﻧﮕﺎﻩ ﺩﺍﺭﻳﺪ‪.‬‬

‫ﺍﻱ ﺩﺭﻭﺝ ِﺩﻳﻮﺧﻮﻱ !‬

‫ﻧﺎﺑﻮﺩﺷﻮ‪.‬‬

‫ﺍﻱ ﺩﻳﻮﺯﺍﺩﮔﺎﻥ !‬

‫ﻧﺎﺑﻮﺩ ﺷﻮﻳﺪ‪.‬‬

‫ﺍﻱ ﺩﺭﻭﺝ !‬

‫ﺩﻭﺭﺷﻮ ﻭ ﺑﻤﻴﺮ‪.‬‬

‫ﺍﻱ ﺩﺭﻭﺝ !‬

‫ﺍﺯ ﺍﻳﻦ ﺟﺎ ﺑﮕﺮﻳﺰ ﻭ ﺩﻭﺭﺷﻮ‪ .‬ﺑﻪ ﺳﺮﺯﻣﻴﻦ ﻫﺎﻱ ﺍﭘﺎﺧﺘﺮ ﺩﻭﺭﺷﻮ ﻭ ﺑﻤﻴﺮ‪ .‬ﻣﺒﺎﺩ ﻛﻪ ﺗﻮ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ﺳ‪‬ﭙـَﻨﺪ ﻣﻴﻨﻮ ﺭﺍ ﻧﺎﺑﻮﺩ‬
‫ﻛﻨﻲ‪(15).‬‬

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‫ﭘﺲ ﺍﺯ ﺁﻥ ﻧﺎﭘﺎﻙ ﺑﺎﻳﺪ ﺩﺭ ﺩﺭﻭﻥ ﺷﻴﺎﺭﻫﺎ‪ ،‬ﭼﻬﺎﺭ ﺍﻧﮕﺸﺖ ﺑﻴﺮﻭﻥ ﺍﺯ ﺷﻴﺎﺭﻫﺎﻱ ﺷﺶ ﮔﻮﺩﺍﻝ ﻧﺨﺴﺘﻴﻦ ﺑﻨﺸﻴﻨﺪ‪(16).‬‬

‫ﺩﺭ ﺁﻥ ﺟﺎ ﺑﺎﻳﺪ ﺗﻦ ﺧﻮﻳﺶ ﺭﺍ ﺑﺎ ﻣﺸﺖ ﻫﺎﻱ ﭘﺮ ﺍﺯ ﺧﺎﻙ ﺑﻤﺎﻟﺪ‪.‬‬

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‫ﺑﺎﻳﺪ ﭘﺎﻧﺰﺩﻩ ﺑﺎﺭ ﺑﺮﺍﻱ ﺍﻭ ﺍﺯ ﺯﻣﻴﻦ ﺧﺎﻙ ﺑﺮﮔﻴﺮﻧﺪ ﺗﺎ ﺗﻦ ﺧﻮﻳﺶ ﺭﺍ ﺑﺎ ﺁﻥ ﺧﺎﻙ ﺑﻤﺎﻟﺪ‪.‬‬

‫ﭘﺲ ﭼﻨﺪﺍﻥ ﺩﺭﻧﮓ ﻛﻨﻨﺪ ﻛﻪ ﺗﻦ ﻭﻱ ﺗﺎ ﻭﺍﭘﺴﻴﻦ ﻣﻮﻱ ﺗﺎﺭﻙ ﺳﺮﺵ ﺧﺸﻚ ﺷﻮﺩ‪.‬‬

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‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺗﻦ ﺍﻭ ﺧﺸﻚ ﺷﺪ‪ ،‬ﺑﺎﻳﺪ ﺑﺮ ﺳﺮ ﮔﻮﺩﺍﻝ ﻫﺎﻱ ﺁﺏ ﺑﺎﻳﺴﺘﺪ‪.‬‬

‫ﺑﺮ ﺳﺮ ﻧﺨﺴﺘﻴﻦ ﮔﻮﺩﺍﻝ‪ ،‬ﺑﺎﻳﺪ ﺗﻦ ﺧﻮﺩ ﺭﺍ ﻳﻚ ﺑﺎﺭ ﺑﺎ ﺁﺏ ﺑﺸﻮﻳﺪ‪.‬‬

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‫ﺑﺮ ﺳﺮ ﺩﻭﻣﻴﻦ ﮔﻮﺩﺍﻝ‪ ،‬ﺑﺎﻳﺪ ﺗﻦ ﺧﻮﺩ ﺭﺍ ﺩﻭﺑﺎﺭ ﺑﺎ ﺁﺏ ﺑﺸﻮﻳﺪ‪.‬‬

‫ﺑﺮ ﺳﺮ ﺳﻮﻣﻴﻦ ﮔﻮﺩﺍﻝ‪ ،‬ﺑﺎﻳﺪ ﺗﻦ ﺧﻮﺩ ﺭﺍ ﺳﻪ ﺑﺎﺭ ﺑﺎ ﺁﺏ ﺑﺸﻮﻳﺪ‪.‬‬

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‫ﺳﭙﺲ ﺑﺎﻳﺪ ﺗﻦ ﺧﻮﻳﺶ ﺭﺍ )‪ (17‬ﺑﺎ ﺧﻮﺷﺒﻮﻫﺎﻳﻲ ﭼﻮﻥ ﺍﻭﺭﻭﺍﺳﻨﻲ ﻳﺎ ﻭﻫﻮ ‪ -‬ﮔﻮﻥ ﻳﺎ ﻭﻫﻮ ‪ -‬ﻛﺮﺗﻲ ﻳﺎ ﻫﺬﺍ ‪ -‬ﻧﺌﭙﺘﺎ ﻳﺎ ﻫﺮ ﮔﻴﺎﻩ‬
‫ﺧﻮﺷﺒﻮﻱ ﺩﻳﮕﺮﻱ‪ ،‬ﺧﻮﺷﺒﻮ ﻛﻨﺪ ﻭ ﭘﺲ ﺍﺯ ﺁﻥ ﻣﻲ ﺗﻮﺍﻧﺪ ﺟﺎﻣﻪ ﻫﺎﻳﺶ ﺭﺍ ﺑﭙﻮﺷﺪ ﻭ ﺑﻪ ﺧﺎﻧﻪ ﺍﺵ ﺑﺎﺯﮔﺮﺩﺩ‪.‬‬

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‫ﺍﻭ ﺑﺎﻳﺪ ﺩﺭ ﺩﺭﻭﻥ ﺧﺎﻧﻪ ﺩﺭ ﺟﺎﻱ ﻧﺎﭘﺎﻛﺎﻥ )‪ (18‬ﻭ ﺟﺪﺍ ﺍﺯ ﺩﻳﮕﺮ ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ ﺑﻤﺎﻧﺪ‪ .‬ﺍﻭ ﻧﺒﺎﻳﺪ ﺑﻪ ﺁﺗﺶ ﻭ ﺁﺏ ﻭ ﺧﺎﻙ ﻭ‬
‫ﭼﺎﺭﭘﺎﻳﺎﻥ ﻭ ﺩﺭﺧﺘﺎﻥ ﻭ ﺍﺷﻮﻧﺎﻥ ‪ -‬ﺧﻮﺍﻩ ﻣﺮﺩ‪ ،‬ﺧﻮﺍﻩ ﺯﻥ ‪ -‬ﻧﺰﺩﻳﻚ ﺷﻮﺩ‪.‬‬

‫ﻭ ﺑﺪﻳﻦ ﺳﺎﻥ ﺳﻪ ﺷﺐ ﺭﺍ ﺳﭙﺮﻱ ﻛﻨﺪ‪ .‬ﭘﺲ ﺍﺯ ﮔﺬﺷﺘﻦ ﺳﻪ ﺷﺐ‪ ،‬ﺗﻦ ﺧﻮﻳﺶ ﺭﺍ ﺑﺸﻮﻳﺪ ﻭ ﭘﻮﺷﺎﻙ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﮔﻤﻴﺰ ﻭ ﺁﺏ‬
‫ﺑﺸﻮﻳﺪ ﻭ ﭘﺎﻙ ﻛﻨﺪ‪.‬‬

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‫ﭘﺲ ﺩﻳﮕﺮ ﺑﺎﺭﻩ ﺩﺭ ﺩﺭﻭﻥ ﺧﺎﻧﻪ ﺩﺭ ﺟﺎﻱ ﻧﺎﭘﺎﻛﺎﻥ ﻭ ﺟﺪﺍ ﺍﺯ ﺩﻳﮕﺮ ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ ﺑﻤﺎﻧﺪ‪ .‬ﺍﻭ ﻧﺒﺎﻳﺪ ﺑﻪ ﺁﺗﺶ ﻭ ﺁﺏ ﻭ ﺧﺎﻙ ﻭ‬
‫ﭼﺎﺭﭘﺎﻳﺎﻥ ﻭ ﺩﺭﺧﺘﺎﻥ ﻭ ﺍﺷﻮﻧﺎﻥ ‪ -‬ﺧﻮﺍﻩ ﻣﺮﺩ‪ ،‬ﺧﻮﺍﻩ ﺯﻥ ‪ -‬ﻧﺰﺩﻳﻚ ﺷﻮﺩ‪.‬‬

‫ﻭ ﺑﺪﻳﻦ ﺳﺎﻥ ﺷﺶ ﺷﺐ ﺭﺍ ﺳﭙﺮﻱ ﻛﻨﺪ‪ .‬ﭘﺲ ﺍﺯ ﮔﺬﺷﺘﻦ ﺳﻪ ﺷﺐ‪ ،‬ﺗﻦ ﺧﻮﻳﺶ ﺭﺍ ﺑﺸﻮﻳﺪ ﻭ ﭘﻮﺷﺎﻙ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﮔﻤﻴﺰ ﻭ ﺁﺏ‬
‫ﺑﺸﻮﻳﺪ ﻭ ﭘﺎﻙ ﻛﻨﺪ‪(19).‬‬

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‫ﭘﺲ ﺩﻳﮕﺮ ﺑﺎﺭﻩ ﺩﺭ ﺩﺭﻭﻥ ﺧﺎﻧﻪ ﺩﺭ ﺟﺎﻱ ﻧﺎﭘﺎﻛﺎﻥ ﻭ ﺟﺪﺍ ﺍﺯ ﺩﻳﮕﺮ ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ ﺑﻤﺎﻧﺪ‪ .‬ﺍﻭ ﻧﺒﺎﻳﺪ ﺑﻪ ﺁﺗﺶ ﻭ ﺁﺏ ﻭ ﺧﺎﻙ ﻭ‬
‫ﭼﺎﺭﭘﺎﻳﺎﻥ ﻭ ﺩﺭﺧﺘﺎﻥ ﻭ ﺍﺷﻮﻧﺎﻥ ‪ -‬ﺧﻮﺍﻩ ﻣﺮﺩ‪ ،‬ﺧﻮﺍﻩ ﺯﻥ ‪ -‬ﻧﺰﺩﻳﻚ ﺷﻮﺩ‪.‬‬

‫ﻭ ﺑﺪﻳﻦ ﺳﺎﻥ ﻧـُﻪ ﺷﺐ ﺭﺍ ﺳﭙﺮﻱ ﻛﻨﺪ‪ .‬ﭘﺲ ﺍﺯ ﮔﺬﺷﺘﻦ ﺳﻪ ﺷﺐ‪ ،‬ﺗﻦ ﺧﻮﻳﺶ ﺭﺍ ﺑﺸﻮﻳﺪ ﻭ ﭘﻮﺷﺎﻙ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﮔﻤﻴﺰ ﻭ ﺁﺏ‬
‫ﺑﺸﻮﻳﺪ ﻭ ﭘﺎﻙ ﻛﻨﺪ‪(20).‬‬

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‫ﺍﺯ ﺁﻥ ﭘﺲ‪ ،‬ﺍﻭ ﻣﻲ ﺗﻮﺍﻧﺪ ﺑﻪ ﺁﺗﺶ ﻭ ﺁﺏ ﻭ ﺧﺎﻙ ﻭ ﭼﺎﺭﭘﺎﻳﺎﻥ ﻭ ﺩﺭﺧﺘﺎﻥ ﻭ ﺍﺷﻮﻧﺎﻥ ‪ -‬ﺧﻮﺍﻩ ﻣﺮﺩ‪ ،‬ﺧﻮﺍﻩ ﺯﻥ ‪ -‬ﻧﺰﺩﻳﻚ ﺷﻮﺩ‪.‬‬

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‫ﺑﺨﺶ ﺩﻭﻡ‬

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‫ﭘﺎﻙ ﻛﻨﻨﺪﻩ ﺑﺎﻳﺪ ﻣﻮﺑﺪ ﺭﺍ ﺩﺭ ﺑﺮﺍﺑﺮ ﺁﻓﺮﻳﻦ ﻭ ﺁﻣﺮﺯﺵ ﺧﻮﺍﻫﻲ ﻭﻱ )‪ ،(21‬ﺷﻬﺮﻳﺎﺭ ﺭﺍ ﺑﻪ ﺍﺭﺯﺵ ﺍﺷﺘﺮ ﻧﺮ ﭘﺮ ﺑﻬﺎﻳﻲ‪ ،‬ﺷﻬﺮﺑﺎﻥ ﺭﺍ‬
‫ﺑﻪ ﺍﺭﺯﺵ ﻧﺮﻳﺎﻧﻲ‪ ،‬ﺩﻫﺨﺪﺍ ﺭﺍ ﺑﻪ ﺍﺭﺯﺵ ﻭﺭ ﺯﺍﻭﻱ ﻭ ﺧﺎﻧﻪ ﺧﺪﺍ ﺭﺍ ﺑﻪ ﺍﺭﺯﺵ ﻣﺎﺩﻩ ﮔﺎﻭ ﺳﻪ ﺳﺎﻟﻪ ﺍﻱ ﭘﺎﻙ ﻛﻨﺪ‪.‬‬

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‫ﭘﺎﻙ ﻛﻨﻨﺪﻩ ﺑﺎﻳﺪ ﺑﺎﻧﻮﻱ ﺧﺎﻧﻮﺍﺩﻩ ﺭﺍ ﺑﻪ ﺍﺭﺯﺵ ﻣﺎﺩﻩ ﮔﺎﻭ ﺷﺨﻢ ﺯﻧﻲ‪ ،‬ﻛﻨﻴﺰ ﺧﺎﻧﻮﺍﺩﻩ ﺭﺍ ﺑﻪ ﺍﺭﺯﺵ ﻣﺎﺩﻩ ﮔﺎﻭ ﺑﺎﺭﻛﺸﻲ ﻭ ﻛﻮﭼﻚ‬
‫ﺗﺮﻳﻦ ﻓﺮﺯﻧﺪ ﺧﺎﻧﻮﺍﺩﻩ ﺭﺍ ﺑﻪ ﺍﺭﺯﺵ ﺑﺮﻩ ﺍﻱ ﭘﺎﻙ ﻛﻨﺪ‪(22).‬‬

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‫ﭼﻨﻴﻦ ﺍﺳﺖ ﻧﺎﻡ ﻫﺎﻱ ﭼﺎﺭﭘﺎﻳﺎﻥ ﮔﻮﻧﻪ ﮔﻮﻧﻲ ﻛﻪ ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ ‪ -‬ﺍﮔﺮ ﺑﺘﻮﺍﻧﻨﺪ ‪ -‬ﺑﺎﻳﺪ ﺑﻪ ﭘﺎﻙ ﻛﻨﻨﺪﻩ ﺑﺪﻫﻨﺪ‪ .‬ﺍﻣﺎ ﺍﮔﺮ ﻧﺘﻮﺍﻧﻨﺪ‬
‫ﺍﻳﻦ ﺩﺳﺘﻤﺰﺩ ﺭﺍ ﺑﺪﻫﻨﺪ‪ ،‬ﺑﺎﻳﺪ ﻫﺮ ﮔﻮﻧﻪ ﭘﺎﺩﺍﺵ ﺩﻳﮕﺮﻱ ﻛﻪ ﻣﻲ ﺗﻮﺍﻧﻨﺪ‪ ،‬ﺑﺪﻭ ﺑﺪﻫﻨﺪ ﺗﺎ ﺁﻥ ﻣﺮﺩ ﭘﺎﻙ ﻛﻨﻨﺪﻩ ﺧﺸﻨﻮﺩ ﻭ ﺑﻲ‬
‫ﺭﻧﺠﺶ ﺍﺯ ﺧﺎﻧﻪ ﺷﺎﻥ ﺑﻴﺮﻭﻥ ﺭﻭﺩ‪. ..‬‬

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‫‪ ...‬ﺯﻳﺮﺍ ﺍﮔﺮ ﭘﺎﻙ ﻛﻨﻨﺪﻩ ﻧﺎﺧﺸﻨﻮﺩ ﻭ ﺭﻧﺠﻴﺪﻩ ﺧﺎﻧﻪ ﺷﺎﻥ ﺭﺍ ﭘﺸﺖ ﺳﺮ ﮔﺬﺍﺭﺩ‪ ،‬ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺍﺯ ﺭﺍﻩ ﺑﻴﻨﻲ ﻭ ﭼﺸﻢ ﻫﺎ ﻭ ﺯﺑﺎﻥ‬
‫ﻭ ﺁﺭﻭﺍﺭﻩ ﻫﺎ ﻭ ﺍﻧﺪﺍﻡ ﻫﺎﻱ ﻧﺮﻳﻨﮕﻲ ﻭ ﻣﺎﺩﻳﻨﮕﻲ ﻭ ﭘﺸﺖ‪ ،‬ﺗﻦ ﺁﻧﺎﻥ ﺭﺍﻣﻲ ﺁﻻﻳﺪ‪.‬‬

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‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﺮ ﺁﻧﺎﻥ ﻓﺮﻭﺩ ﻣﻲ ﺁﻳﺪ ﻭ ﺗﺎ ﺑﻦ ﻧﺎﺧﻦ ﻫﺎﺷﺎﻥ ﺭﺍ ﻣﻲ ﮔﻴﺮﺩ ﻭ ﺍﺯ ﺁﻥ ﭘﺲ‪ ،‬ﻫﻤﻮﺍﺭﻩ ﻧﺎﭘﺎﻙ ﻣﻲ ﻣﺎﻧﻨﺪ‪.‬‬

‫ﺍﻱ ﺳﭙﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﺑﺮﺍﺳﺘﻲ ﺧﻮﺭﺷﻴﺪ ﻭ ﻣﺎﻩ ﻭ ﺳﺘﺎﺭﮔﺎﻥ ﺍﺯ ﺗﺎﺑﺶ ﺑﺮ ﺁﻟﻮﺩﮔﺎﻥ ﺑﻪ ﻣﺮﺩﺍﺭ‪ ،‬ﺍﻧﺪﻭﻫﻨﺎﻙ ﻣﻲ ﺷﻮﻧﺪ‪.‬‬

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‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﻛﺴﻲ ﻛﻪ ﭘﺎﻙ ﻛﻨﻨﺪﻩ ﺭﺍ ﺧﺸﻨﻮﺩ ﻛﻨﺪ‪ ،‬ﺁﺗﺶ ﺭﺍ ﺧﺸﻨﻮﺩ ﻣﻲ ﻛﻨﺪ؛ ﺁﺏ ﺭﺍ ﺧﺸﻨﻮﺩ ﻣﻲ ﻛﻨﺪ؛ ﺧﺎﻙ ﺭﺍ ﺧﺸﻨﻮﺩ ﻣﻲ ﻛﻨﺪ؛‬
‫ﺩﺭﺧﺘﺎﻥ ﺭﺍ ﺧﺸﻨﻮﺩ ﻣﻲ ﻛﻨﺪ؛ ﺍﺷﻮﻥ ﻣﺮﺩﺍﻥ ﻭ ﺍﺷﻮﻥ ﺯﻧﺎﻥ ﺭﺍ ﺧﺸﻨﻮﺩ ﻣﻲ ﻛﻨﺪ‪.‬‬

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‫ﺯﺭﺗﺸﺖ ﺍﺯ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺮﺳﻴﺪ ‪:‬‬

‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﭘﺎﺩﺍﺵ ﻛﺴﻲ ﻛﻪ ﺁﻟﻮﺩﻩ ﺑﻪ ﻣﺮﺩﺍﺭﻱ ﺭﺍ ﺍﺯ “ﻧﺴﻮ” ﭘﺎﻙ ﻛﻨﺪ‪ ،‬ﭘﺲ ﺍﺯ ﺟﺪﺍ ﺷﺪﻥ ﺟﺎﻥ ﺍﺯ ﺗﻦ ﻭﻱ ﭼﻴﺴﺖ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺗﻮ ﻣﻲ ﺗﻮﺍﻧﻲ ﺍﻭ ﺭﺍ ﻧﻮﻳﺪ ﺩﻫﻲ ﻛﻪ ﺩﺭ ﺟﻬﺎﻥ ﺩﻳﮕﺮ‪ ،‬ﺁﺳﺎﻳﺶ ﻭ ﺧﻮﺷﻲ ﭘﺎﻳﺪﺍﺭ ﺑﻬﺸﺖ‪ ،‬ﭘﺎﺩﺍﺵ ﺍﻭﺳﺖ‪.‬‬

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‫ﺯﺭﺗﺸﺖ ﺍﺯ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺮﺳﻴﺪ ‪:‬‬

‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﭼﮕﻮﻧﻪ ﺑﺎ ﺩﺭﻭﺝ “ﻧﺴﻮ” ﻛﻪ ﺍﺯ ﭘﻴﻜﺮ ﻣﺮﺩﻩ ﺑﻪ ﺗﻦ ﺯﻧﺪﻩ ﻣﻲ ﺗﺎﺯﺩ‪ ،‬ﻧﺒﺮﺩ ﻛﻨﻢ ؟‬

‫ﭼﮕﻮﻧﻪ ﺑﺎ “ﻧﺴﻮ” ﻛﻪ ﺍﺯ ﭘﻴﻜﺮ ﻣﺮﺩﻩ ﺑﺮﻣﻲ ﺁﻳﺪ ﻭ ﺯﻧﺪﻩ ﺭﺍ ﻣﻲ ﺁﻻﻳﺪ‪ ،‬ﺑﺴﺘﻴﺰﻡ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺁﻥ ﺑﺨﺶ ﻫﺎﻳﻲ ﺍﺯ ﮔﺎﻫﺎﻥ ﺭﺍ ﻛﻪ ﺑﺎﻳﺪ ﺩﻭ ﺑﺎﺭ ﺧﻮﺍﻧﺪﻩ ﺷﻮﺩ‪ ،‬ﺑﻪ ﺑﺎﻧﮓ ﺑﻠﻨﺪ ﺑﺮﺧﻮﺍﻥ‪.‬‬

‫ﺁﻥ ﺑﺨﺶ ﻫﺎﻳﻲ ﺍﺯ ﮔﺎﻫﺎﻥ ﺭﺍ ﻛﻪ ﺑﺎﻳﺪ ﺳﻪ ﺑﺎﺭ ﺧﻮﺍﻧﺪﻩ ﺷﻮﺩ‪ ،‬ﺑﻪ ﺑﺎﻧﮓ ﺑﻠﻨﺪ ﺑﺮﺧﻮﺍﻥ‪.‬‬

‫ﺁﻥ ﺑﺨﺶ ﻫﺎﻳﻲ ﺍﺯ ﮔﺎﻫﺎﻥ ﺭﺍ ﻛﻪ ﺑﺎﻳﺪ ﭼﻬﺎﺭ ﺑﺎﺭ ﺧﻮﺍﻧﺪﻩ ﺷﻮﺩ‪ ،‬ﺑﻪ ﺑﺎﻧﮓ ﺑﻠﻨﺪ ﺑﺮﺧﻮﺍﻥ‪.‬‬

‫ﺩﺭﻭﺝ ﻫﻤﭽﻮﻥ ﺗﻴﺮ ﺧﻮﺩﭘﺮ )‪ ،(23‬ﻫﻤﭽﻮﻥ ﻓﺮﺵ ﺯﻣﻴﻦ ‪ -‬ﻫﻨﮕﺎﻡ ﭘﺎﻳﺎﻥ ﺳﺎﻝ ‪ -‬ﻫﻤﭽﻮﻥ ﺟﺎﻣﻪ ﻱ ﺯﻣﻴﻦ ‪ -‬ﻛﻪ ﻣﻮﺳﻤﻲ‬
‫ﺑﻴﺶ ﻧﭙﺎﻳﺪ ‪ -‬ﺩﻭﺭ ﻭ ﻧﺎﭘﺪﻳﺪ ﺷﻮﺩ‪(24).‬‬

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‫ﺑﺨﺶ ﺳﻮﻡ‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺍﮔﺮ ﻛﺴﻲ ﺷﻴﻮﻩ ﻫﺎﻱ ﭘﺎﻙ ﻛﺮﺩﻥ ﺁﻟﻮﺩﮔﺎﻥ ﺭﺍ ‪ -‬ﺁﻥ ﮔﻮﻧﻪ ﻛﻪ ﺩﺭ ﺩﻳﻦ ﻣﺰﺩﺍ ﺁﻣﺪﻩ ﺍﺳﺖ ‪ -‬ﻧﻴﺎﻣﻮﺧﺘﻪ ﺑﺎﺷﺪ ﻭ ﺑﺨﻮﺍﻫﺪ‬
‫ﻧﺎﭘﺎﻛﻲ ﺭﺍ ﭘﺎﻙ ﻛﻨﺪ‪ ،‬ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ ﭼﻪ ﺑﺎﻳﺪ ﺑﻜﻨﻨﺪ ؟‬

‫ﭼﮕﻮﻧﻪ ﺑﺎ ﺩﺭﻭﺝ “ﻧﺴﻮ” ﻛﻪ ﺍﺯ ﭘﻴﻜﺮ ﻣﺮﺩﻩ ﺑﻪ ﺗﻦ ﺯﻧﺪﻩ ﻣﻲ ﺗﺎﺯﺩ‪ ،‬ﻧﺒﺮﺩ ﻛﻨﻢ ؟‬

‫ﭼﮕﻮﻧﻪ ﺑﺎ “ﻧﺴﻮ” ﻛﻪ ﺍﺯ ﭘﻴﻜﺮ ﻣﺮﺩﻩ ﺑﺮﻣﻲ ﺁﻳﺪ ﻭ ﺯﻧﺪﻩ ﺭﺍ ﻣﻲ ﺁﻻﻳﺪ‪ ،‬ﺑﺴﺘﻴﺰﻡ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﺭﻭﺝ “ﻧﺴﻮ” ﻧﻴﺮﻭﻣﻨﺪﺗﺮ ﺍﺯ ﺁﻥ ﻣﻲ ﺷﻮﺩ ﻛﻪ ﭘﻴﺶ ﺍﺯ ﺁﻥ ﺑﻮﺩ‪.‬‬

‫“ﻧﺴﻮ” ﻧﻴﺮﻭﻣﻨﺪﺗﺮ ﻣﻲ ﺷﻮﺩ ﻭ ﺍﺯ ﺁﻥ ﭘﺲ‪ ،‬ﺑﻴﻤﺎﺭﻱ ﻭ ﻣﺮگ ﻭ ﺗﺒﺎﻫﻲ ﺩﻳﻮ ﺁﻓﺮﻳﺪﻩ ﺑﻴﺶ ﺍﺯ ﭘﻴﺶ ﺑﺮ ﻣﺮﺩﻣﺎﻥ ﭼﻴﺮﮔﻲ‬
‫ﻣﻲﻳﺎﺑﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻩ ﭼﻨﻴﻦ ﻛﺴﻲ ﭼﻴﺴﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ ﺑﺎﻳﺪ ﺍﻭ ﺭﺍ ﺑﻪ ﺑﻨﺪ ﺩﺭﻛﺸﻨﺪ؛ ﻧﺨﺴﺖ ﺩﺳﺖ ﻫﺎﻳﺶ ﺭﺍ ﺑﺒﻨﺪﻧﺪ؛ ﺁﻥ ﮔﺎﻩ ﺟﺎﻣﻪ ﻫﺎﻳﺶ ﺭﺍ ﺍﺯ ﺗﻦ ﺑﺮﮔﻴﺮﻧﺪ؛ ﭘﺲ ﺁﻥ‬
‫ﮔﺎﻩ ﭘﻮﺳﺘﺶ ﺭﺍ ﺍﺯ ﺗﻦ ﺑﺮﻛﺸﻨﺪ ﻭ ﺳﺮﺵ ﺭﺍ ﺍﺯ ﺗﻦ ﺑﺒﺮﻧﺪ ﻭ ﻣﺮﺩﺍﺭﺵ ﺭﺍ ﻧﺰﺩ ﺁﺯﻣﻨﺪﺗﺮﻳﻦ ﭘﺮﻧﺪﮔﺎﻥ ﺁﻓﺮﻳﺪﻩ ﻱ ﺳﭙﻨﺪ ﻣﻴﻨﻮ‪،‬‬
‫ﻧﺰﺩ ﭘﺮﻧﺪﮔﺎﻥ ﻣﺮﺩﺍﺭﺧﻮﺍﺭ‪ ،‬ﻧﺰﺩ ﻏﺮﺍﺑﺎﻥ ﺑﻴﻨﺪﺍﺯﻧﺪ ﻭ ﭼﻨﻴﻦ ﺑﮕﻮﻳﻨﺪ ‪:‬‬

‫“ﻣﺮﺩﻱ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺟﺎﺳﺖ‪ ،‬ﺍﺯ ﻫﻤﻪ ﻱ ﺍﻧﺪﻳﺸﻪ ﻫﺎ ﻭ ﮔﻔﺘﺎﺭﻫﺎ ﻭ ﻛﺮﺩﺍﺭﻫﺎﻱ ﺍﻫﺮﻳﻤﻨﻲ ﺧﻮﻳﺶ ﭘﺸﻴﻤﺎﻥ ﺷﺪﻩ ﺍﺳﺖ‪. ..‬‬

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‫‪ ...‬ﺍﮔﺮ ﻛﺮﺩﺍﺭ ﺍﻫﺮﻳﻤﻨﻲ “ﻣﺮﺩﻱ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺟﺎﺳﺖ‪ ،‬ﺍﺯ ﻫﻤﻪ ﻱ ﺍﻧﺪﻳﺸﻪ ﻫﺎ ﻭ ﮔﻔﺘﺎﺭﻫﺎ ﻭ ﻛﺮﺩﺍﺭﻫﺎﻱ ﺍﻫﺮﻳﻤﻨﻲ ﺧﻮﻳﺶ‬
‫ﭘﺸﻴﻤﺎﻥ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﻛﺮﺩﺍﺭ ﺍﻫﺮﻳﻤﻨﻲ ﺩﻳﮕﺮﻱ ﺍﺯ ﺍﻭ ﺳﺮﺯﺩﻩ ﺑﺎﺷﺪ‪ ،‬ﺩﺭ ﺁﻳﻴﻦ “ﭘ‪‬ﺘ‪‬ﺖ‪ ”‬ﻭﻳﮋﻩ ﻱ ﺍﻭ ﺑﺨﺸﻮﺩﻩ ﺷﺪﻩ ﺍﺳﺖ؛‬

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‫ﺍﻣﺎ ﺍﮔﺮ ﻫﻴﭻ ﻛﺮﺩﺍﺭ ﺍﻫﺮﻳﻤﻨﻲ ﺩﻳﮕﺮﻱ ﺍﺯ ﺍﻭ ﺳﺮ ﻧﺰﺩﻩ ﺑﺎﺷﺪ‪ ،‬ﺑﺪﻳﻦ ﭘﺸﻴﻤﺎﻧﻲ ﺧﻮﻳﺶ‪ ،‬ﺟﺎﻭﺩﺍﻧﻪ ﺑﺨﺸﻮﺩﻩ ﻭ ﺁﻣﺮﺯﻳﺪﻩ‬
‫ﺍﺳﺖ‪(25)”.‬‬

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‫ﺍﻱ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ !‬

‫ﺁﻥ ﻛﻴﺴﺖ ﻛﻪ ﻫﺮﺍﺱ ﺑﻪ ﺩﻝ ﻫﺎ ﻣﻲ ﺍﻓﮕﻨﺪ ؟‬

‫ﺁﻥ ﻛﻴﺴﺖ ﻛﻪ ﻓﺮﺍﻭﺍﻧﻲ ﻭ ﺍﻓﺰﻭﻧﻲ ﺭﺍ ﺍﺯ ﺟﻬﺎﻥ ﺑﺮﻣﻲ ﮔﻴﺮﺩ ﻭ ﺑﻴﻤﺎﺭﻱ ﻭ ﻣﺮگ ﻣﻲ ﺁﻭﺭﺩ ؟‬

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‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﭼﻨﻴﻦ ﻛﺴﻲ “ﺍﺷﻤﻮﻍ” ﻧﺎﺍﺷﻮﻧﻲ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ﺑﺨﻮﺍﻫﺪ ﻧﺎﭘﺎﻛﻲ ﺭﺍ ﭘﺎﻙ ﻛﻨﺪ‪ ،‬ﺑﻲ ﺁﻥ ﻛﻪ ﺷﻴﻮﻩ ﻫﺎﻱ‬
‫ﭘﺎﻙ ﻛﺮﺩﻥ ﺁﻟﻮﺩﮔﺎﻥ ﺭﺍ ﺑﻪ ﺭﻭﺵ ﺩﻳﻦ ﻣﺰﺩﺍ ﺁﻣﻮﺧﺘﻪ ﺑﺎﺷﺪ‪.‬‬

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‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﺍﺯ ﺁﻥ ﭘﺲ‪ ،‬ﺁﺳﺎﻳﺶ ﻭ ﺑﺎﺭﻭﺭﻱ ﻭ ﺗﻨﺪﺭﺳﺘﻲ ﻭ ﺩﺭﻣﺎﻥ ﻭ ﻓﺮﺍﻭﺍﻧﻲ ﻭ ﺍﻓﺰﻭﻧﻲ ﻭ ﺭﻭﻳﺶ ﻭ ﺑﺎﻟﻴﺪﻥ ﮔﻨﺪﻡ ﻭ ﮔﻴﺎﻩ ﺍﺯ ﺁﻥ ﺳﺮﺯﻣﻴﻦ‬
‫ﻭ ﺍﺯ ﺁﻥ ﻛﺸﺘﺰﺍﺭﻫﺎ ﺩﻭﺭ ﻣﻲ ﺷﻮﺩ‪(26).‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﻲ ﺁﺳﺎﻳﺶ ﻭ ﺑﺎﺭﻭﺭﻱ ﻭ ﺗﻨﺪﺭﺳﺘﻲ ﻭ ﺩﺭﻣﺎﻥ ﻭ ﻓﺮﺍﻭﺍﻧﻲ ﻭ ﺍﻓﺰﻭﻧﻲ ﻭ ﺭﻭﻳﺶ ﻭ ﺑﺎﻟﻴﺪﻥ ﮔﻨﺪﻡ ﻭ ﮔﻴﺎﻩ‪ ،‬ﺩﻳﮕﺮ ﺑﺎﺭﻩ ﺑﺪﺍﻥ‬
‫ﺳﺮﺯﻣﻴﻦ ﻭ ﺑﺪﺍﻥ ﻛﺸﺘﺰﺍﺭﻫﺎ ﺑﺎﺯﻣﻲ ﮔﺮﺩﺩ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺁﺳﺎﻳﺶ ﻭ ﺑﺎﺭﻭﺭﻱ ﻭ ﺗﻨﺪﺭﺳﺘﻲ ﻭ ﺩﺭﻣﺎﻥ ﻭ ﻓﺮﺍﻭﺍﻧﻲ ﻭ ﺍﻓﺰﻭﻧﻲ ﻭ ﺭﻭﻳﺶ ﻭ ﺑﺎﻟﻴﺪﻥ ﮔﻨﺪﻡ ﻭ ﮔﻴﺎﻩ ﻫﺮﮔﺰ ﺑﺪﺍﻥ ﺳﺮﺯﻣﻴﻦ ﻭ‬
‫ﺑﺪﺍﻥ ﻛﺸﺘﺰﺍﺭﻫﺎ ﻭ ﺑﺎﺯﻧﻤﻲ ﮔﺮﺩﺩ ﺗﺎ ﺁﻥ “ﺍﺷﻤﻮﻍ” ﻧﺎﺍﺷﻮﻥ ﺭﺍ ﺑﻜﺸﻨﺪ ﻭ ﺩﺭ ﺁﻥ ﺟﺎ ﺳﻪ ﺷﺒﺎﻧﺮﻭﺯ ﺩﺭ ﺑﺮﺍﺑﺮ ﺁﺗﺶ ﻓﺮﻭﺯﺍﻥ ﻭ‬
‫ﺑﺮﺳﻢ ﺩﺳﺘﻪ ﺑﺴﺘﻪ‪ ،‬ﻫﻮﻡ ﺑﺮ ﺩﺳﺖ ﮔﻴﺮﻧﺪ ﻭ ﺳﺮﻭﺵ ﭘﺎﺭﺳﺎ ﺭﺍ ﺑﺴﺘﺎﻳﻨﺪ ﻭ ﻧﻴﺎﺯ ﭘﻴﺸﻜﺶ ﺁﻭﺭﻧﺪ‪(27).‬‬

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‫ﭘﺲ ﺁﻥ ﮔﺎﻩ ﺁﺳﺎﻳﺶ ﻭ ﺑﺎﺭﻭﺭﻱ ﻭ ﺗﻨﺪﺭﺳﺘﻲ ﻭ ﺩﺭﻣﺎﻥ ﻭ ﻓﺮﺍﻭﺍﻧﻲ ﻭ ﺍﻓﺰﻭﻧﻲ ﻭ ﺭﻭﻳﺶ ﻭ ﺑﺎﻟﻴﺪﻥ ﮔﻨﺪﻡ ﻭ ﮔﻴﺎﻩ ﺩﻳﮕﺮ ﺑﺎﺭﻩ‬
‫ﺑﺪﺍﻥ ﺳﺮﺯﻣﻴﻦ ﻭ ﺑﺪﺍﻥ ﻛﺸﺘﺰﺍﺭﻫﺎ ﺑﺎﺯﻣﻲ ﮔﺮﺩﺩ‪.‬‬

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‫ﭘﺎﻧﻮﺷﺖ ﻫﺎ ‪:‬‬

‫‪ .1‬ﺁﻳﻴﻨﻲ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﻓﺮﮔﺮﺩ ﺗﻮﺻﻴﻒ ﻣﻲ ﺷﻮﺩ‪ ،‬ﺩﺭ ﻣﻴﺎﻥ ﭘﺎﺭﺳﻴﺎﻥ )ﺯﺭﺗﺸﺘﻴﺎﻥ ﻫﻨﺪ( ﺑﻪ “ﺑﺮﺷﻨﻮﻡ ﻧﻪ ﺷﺒﻪ” ﻣﺸﻬﻮﺭ ﺍﺳﺖ؛‬
‫ﺯﻳﺮﺍ ﻧﻪ ﺷﺐ ﺑﻪ ﺩﺭﺍﺯﺍ ﻣﻲ ﻛﺸﺪ‪ .‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﺑﻨﺪ ‪ 35‬ﻫﻤﻴﻦ ﻓﺮﮔﺮﺩ‪).‬ﺑﺮﺍﻱ ﺗﻮﺿﻴﺢ ﺑﻴﺸﺘﺮ ﺩﺭﺑﺎﺭﻩ ﻱ ﺟﺰﺋﻴﺎﺕ ﺍﻳﻦ ﺁﻳﻴﻦ‪،‬‬
‫ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻳﺎﺩﺩﺍﺷﺖ ﻫﺎ(‬

‫‪ .2‬ﺩﻧﺒﺎﻟﻪ ﻱ ﺟﻤﻠﻪ ﻣﺎﻧﻨﺪ ﺑﻨﺪ ‪ 15‬ﻓﺮﮔﺮﺩ ﺳﻮﻡ ﺍﺳﺖ‪.‬‬

‫‪ .3‬ﺑﻨﺪﻫﺎﻱ ‪ 16‬ﻭ ‪ 17‬ﻓﺮﮔﺮﺩ ﺳﻮﻡ‪.‬‬

‫‪ .4‬ﺩﺭ ﺍﻳﻦ ﺷﺶ ﮔﻮﺩﺍﻝ ﻛﻪ ﺑﺎﻳﺪ ﺑﻪ ﺗﺮﺗﻴﺐ ﺍﺯ ﺍﭘﺎﺧﺘﺮ ﺑﻪ ﻧﻴﻤﺮﻭﺯ ﻛﻨﺪﻩ ﺷﻮﺩ‪ ،‬ﮔﻤﻴﺰ ﻣﻲ ﺭﻳﺰﻧﺪ‪). .‬ﮔﺰﺍﺭﺵ ﻫﺎﻱ ﭘﻬﻠﻮﻱ( ﺯﻧﺪ‬
‫)ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .5‬ﺷﺎﻳﺪ ﻣﻨﻈﻮﺭ ﺍﺯ “ﭘﺎ” ﺩﺭ ﺍﻳﻦ ﺟﺎ‪ ،‬ﺩﺭﺍﺯﻱ ﻛﻒ ﭘﺎﻱ ﻳﻚ ﺷﺨﺺ ﻣﻌﻤﻮﻟﻲ ﺑﺰﺭﮔﺴﺎﻝ ﺑﺎﺷﺪ ﻛﻪ ﺳﻪ ﺑﺮﺍﺑﺮ ﺁﻥ ﻳﻚ ﮔﺎﻡ‬
‫ﺷﻤﺮﺩﻩ ﻣﻲ ﺷﻮﺩ‪.‬‬

‫‪ .6‬ﺩﺭ ﺍﻳﻦ ﺳﻪ ﮔﻮﺩﺍﻝ ﺁﺏ ﻣﻲ ﺭﻳﺰﻧﺪ‪.‬‬

‫‪ .7‬ﺍﻳﻦ ﺷﻴﺎﺭﻫﺎ ﺭﺍ ﺑﺎﻳﺪ ﺑﺎ ﻛﺎﺭﺩ ﻭ ﺩﺭ ﻫﻨﮕﺎﻡ ﺭﻭﺯ‪ ،‬ﻫﻢ ﺯﻣﺎﻥ ﺑﺎ ﺧﻮﺍﻧﺪﻥ ﻧﻴﺎﻳﺶ ﻫﺎﻱ ﻭﻳﮋﻩ ﺑﻜﺸﻨﺪ‪ .‬ﭘﺎﻙ ﻛﻨﻨﺪﻩ ﻫﻨﮕﺎﻡ‬
‫ﻛﺸﻴﺪﻥ ﺷﻴﺎﺭﻫﺎ‪ ،‬ﺳﻪ ﺑﺎﺭ “ﺍﺷﻢ ﻭﻫﻮ ‪ ”...‬ﺳﻪ ﺑﺎﺭ “ﻓﺮﻭﺭﺍﻧﻪ ‪ ”...‬ﺳﻪ ﺑﺎﺭ “ﺑﻪ ﺧﺸﻨﻮﺩﻱ ﺳﺮﻭﺵ ‪ ”...‬ﻭ ﺳﻪ ﺑﺎﺭ “ﺳﺮﻭﺵ ﺑﺎژ”‬
‫ﻣﻲ ﺧﻮﺍﻧﺪ‪ .‬ﺍﻳﻦ ﺷﻴﺎﺭﻫﺎ ﺑﺎﻳﺪ ﺍﺯ ﺍﭘﺎﺧﺘﺮ ﺑﻪ ﻧﻴﻤﺮﻭﺯ ﻛﻨﺪﻩ ﺷﻮﺩ‪). .‬ﮔﺰﺍﺭﺵ ﻫﺎﻱ ﭘﻬﻠﻮﻱ( ﺯﻧﺪ )ﻭﻧﺪﻳﺪﺍﺩ(‬

‫ﺷﻴﺎﺭ )ﻳﺎ “ﻛﺶ”( ﺩﺭ ﺁﻳﻴﻦ ﻫﺎﻱ ﻧﻴﺎﻳﺶ ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ‪ ،‬ﻧﻘﺸﻲ ﭼﺸﻢ ﮔﻴﺮﺗﺮ ﺍﺯ ﺩﻳﮕﺮ ﺁﻳﻴﻦ ﻫﺎ ﺩﺍﺭﺩ‪ .‬ﺑﻪ ﻭﺳﻴﻠﻪ ﻱ ﺷﻴﺎﺭﻱ‬
‫ﻛﻪ ﺑﺎ ﻧﻴﺎﻳﺶ ﻫﺎﻱ ﻭﻳﮋﻩ ﻭ ﺑﻨﺎ ﺑﺮ ﺭﻭﺵ ﻫﺎﻱ ﺟﻨﮓ ﺭﻭﺍﻧﻲ ﻛﺸﻴﺪﻩ ﻣﻲ ﺷﻮﺩ‪ ،‬ﺁﺩﻣﻲ ﻳﺎ ﺩﻳﻮ ﺭﺍ ﺑﻪ ﺗﻨﮕﻨﺎ ﻣﻲ ﺍﻧﺪﺍﺯﻧﺪ ﻭ ﻳﺎ ﺁﻥ‬
‫ﻛﻪ ﺩﺭ ﺟﻨﮓ ﺑﺎ ﺩﻳﻮ‪ ،‬ﺑﺮﺍﻱ ﺧﻮﺩ ﺳﻨﮕﺮﻱ ﺁﻣﺎﺩﻩ ﻣﻲ ﻛﻨﻨﺪ‪).‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ ﻫﻔﺪﻫﻢ‪ ،‬ﺑﻨﺪ ‪ 5‬ﻭ ﺧﺮﺩﺍﺩ ﻳﺸﺖ ﺑﻨﺪ‪(6‬‬

‫ﺩﺭ ﭼﻨﻴﻦ ﻫﻨﮕﺎﻣﻲ‪ ،‬ﺩﺭﻭﺝ ﺩﺭ ﺩﺭﻭﻥ “ﻛﺶ” ﺑﻪ ﺑﻨﺪ ﺩﺭﻣﻲ ﺁﻳﺪ ﻭ ﺑﺪﻳﻦ ﺳﺎﻥ ﺍﻭ ﺭﺍ ﺑﻪ ﺑﻴﺮﻭﻥ ﺍﺯ ﺟﻬﺎﻥ ﻣﻲ ﺗﺎﺭﺍﻧﻨﺪ ﻭ ﺑﺎ‬
‫ﻧﻴﺮﻭﻱ ﺁﺏ ﻭ ﻧﻴﺎﻳﺶ ﻫﺎﻱ ﺍﻳﺰﺩﻱ‪ ،‬ﮔﺎﻡ ﺑﻪ ﮔﺎﻡ ﺑﺎﺯ ﭘﺲ ﻣﻲ ﺭﺍﻧﻨﺪ ﺗﺎ ﺳﺮﺍﻧﺠﺎﻡ ﭘﻨﺎﻫﮕﺎﻫﻲ ﺟﺰ ﺩﻭﺯﺥ ﻧﻴﺎﺑﺪ ﻭ ﺟﻬﺎﻥ ﺍﺯ ﮔﺰﻧﺪ‬
‫ﻭﻱ ﺑﻴﺎﺳﺎﻳﺪ‪).‬ﺯﻳﺮﻧﻮﺱ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺑﺮ ﮔﺰﺍﺭﺵ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .8‬ﻧُﻪ ﭘﺎ ﻣﻴﺎﻥ ﮔﻮﺩﺍﻝ ﻫﺎ ﮔﻤﻴﺰ ﻭ ﮔﻮﺩﺍﻝ ﻫﺎﻱ ﺁﺏ‪ ،‬ﻧُﻪ ﭘﺎ ﻣﻴﺎﻥ ﮔﻮﺩﺍﻝ ﻫﺎ ﻭ ﺷﻴﺎﺭﻫﺎ ﻭ ﻧﻪ ﭘﺎ ﻣﻴﺎﻥ ﺁﺧﺮﻳﻦ ﮔﻮﺩﺍﻝ ﻫﺎ ﻭ‬
‫ﺷﻴﺎﺭﻫﺎ‪.‬‬

‫‪ .9‬ﺍﻳﻦ ﭘﻠﻪ ﺭﺍ ﺑﺮﺍﻱ ﺁﻥ ﻣﻲ ﮔﺬﺍﺭﻧﺪ ﻛﻪ ﭘﺎﻱ ﻧﺎﭘﺎﻙ ﻧﺒﺎﻳﺪ ﺑﺎ ﺯﻣﻴﻦ ﺑﺮﺧﻮﺭﺩ ﻳﺎﺑﺪ ﻭ ﺁﻥ ﺭﺍ ﺑﻴﺎﻻﻳﺪ‪.‬‬

‫‪ .10‬ﮔﺎﻫﺎﻥ‪ ،‬ﻳﺴﻨﺎ ‪ ،49‬ﺑﻨﺪ ‪.10‬‬

‫‪ .11‬ﻫﻤﺎﻥ ﺑﻨﺪ ‪ 10‬ﻳﺴﻨﺎ ‪ 49‬ﺗﻜﺮﺍﺭ ﻣﻲ ﺷﻮﺩ‪.‬‬

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‫‪ .12‬ﺩﺭ ﺗﻤﺎﻡ ﻣﺪﺗﻲ ﻛﻪ ﭘﺎﻙ ﻛﻨﻨﺪﻩ ﺍﺯ ﮔﻮﺩﺍﻝ ﻫﺎ ﮔﻤﻴﺰ ﻳﺎ ﺁﺏ ﺑﺮﻣﻲ ﮔﻴﺮﺩ ﻭ ﺑﺮ ﺗﻦ ﻧﺎﭘﺎﻙ ﻣﻲ ﺭﻳﺰﺩ‪ ،‬ﺑﺎﻳﺪ ﺍﺯ ﺩﺳﺖ ﺯﺩﻥ‬
‫ﺑﺪﻭ ﻳﺎ ﮔﺎﻡ ﻧﻬﺎﺩﻥ ﺩﺭ ﺷﻴﺎﺭﻫﺎ ﺧﻮﺩﺩﺍﺭﻱ ﻛﻨﺪ‪).‬ﺯﻳﺮﻧﻮﺱ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺑﺮ ﮔﺰﺍﺭﺵ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ = .13‬ﺑﻨﺪﻫﺎﻱ ‪ 40‬ﺗﺎ ‪ 71‬ﻓﺮﮔﺮﺩ ﻫﺸﺘﻢ‪ .‬ﺑﺎ ﺍﻧﺪﻙ ﺩﮔﺮﮔﻮﻧﻲ‬

‫‪ = .14‬ﺑﻨﺪﻫﺎﻱ ‪ 19‬ﺗﺎ ‪ 21‬ﻓﺮﮔﺮﺩ ﻫﺸﺘﻢ‪.‬‬

‫‪ = .15‬ﺳﻪ ﺳﻄﺮ ﺁﻏﺎﺯ ﻫﻤﻴﻦ ﺑﻨﺪ‪.‬‬

‫‪ .16‬ﻣﻴﺎﻥ ﺷﻴﺎﺭﻫﺎﻱ ﮔﺮﺩﺍﮔﺮﺩ ﻧﺨﺴﺘﻴﻦ ﺷﺶ ﮔﻮﺩﺍﻝ ﻛﻪ ﮔﻤﻴﺰ ﺩﺭ ﺁﻥ ﻫﺎﺳﺖ ﻭ ﺷﻴﺎﺭﻫﺎﻱ ﮔﺮﺩﺍﮔﺮﺩ ﺁﺧﺮﻳﻦ ﺳﻪ ﮔﻮﺩﺍﻝ ﻛﻪ‬
‫ﺁﺏ ﺩﺭ ﺁﻥ ﻫﺎﺳﺖ‪.‬‬

‫‪ .17‬ﻭ ﺍﮔﺮ ﺑﺘﻮﺍﻧﺪ‪ ،‬ﺟﺎﻣﻪ ﻫﺎﻳﺶ ﺭﺍ‪).‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ ﻧﻮﺯﺩﻫﻢ‪ ،‬ﺑﻨﺪ ‪(24‬‬

‫‪ .18‬ﺁﺭﻣﺸﺘﮕﺎﻩ‪).‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ ﺳﻮﻡ‪ ،‬ﺑﻨﺪ ‪(15‬‬

‫‪ .19‬ﻣﺎﻧﻨﺪ ﺑﻨﺪ ‪ 33‬ﺍﺳﺖ ﺑﺎ ﺩﮔﺮﮔﻮﻧﻲ “ﺳﻪ ﺷﺐ” ﺑﻪ “ﺷﺶ ﺷﺐ”‪.‬‬

‫‪ .20‬ﻣﺎﻧﻨﺪ ﺑﻨﺪ ‪ 33‬ﺍﺳﺖ ﺑﺎ ﺩﮔﺮﮔﻮﻧﻲ “ﺳﻪ ﺷﺐ” ﺑﻪ “ﻧﻪ ﺷﺐ”‪.‬‬

‫‪ .21‬ﭼﻨﻴﻦ ﭘﺰﺷﻜﻲ ﭘﺎﻙ ﺧﻮﺍﻫﺪ ﺷﺪ‪).‬ﺑﻪ ﺑﻬﺸﺖ ﺧﻮﺍﻫﺪ ﺭﻓﺖ‪ (.‬ﺍﻳﻦ ﭘﺎﺩﺍﺵ‪ ،‬ﺑﺮﺍﺑﺮ ﭘﻮﻟﻲ ﻧﺪﺍﺭﺩ‪ .‬ﺑﺮﺧﻲ ﻣﻲ ﮔﻮﻳﻨﺪ ﻫﺮﮔﺎﻩ‬
‫ﻣﻮﺑﺪﻱ ﺳﻪ ﻫﺰﺍﺭ “ﺳ‪‬ـﺘﻴﺮ” ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﭘﺰﺷﻚ ﺍﻭ ﺭﺍ ﺑﺪﻳﻦ ﮔﻮﻧﻪ ﺩﺭﻣﺎﻥ ﻣﻲ ﻛﻨﺪ‪). .‬ﮔﺰﺍﺭﺵ ﻫﺎﻱ ﭘﻬﻠﻮﻱ( ﺯﻧﺪ‬
‫)ﻭﻧﺪﻳﺪﺍﺩ( ﺩﺭ ﺯﻳﺮﻧﻮﻳﺲ ﻭﻧﺪﻳﺪﺍﺩ ﮔﺰﺍﺭﺵ ﻣﺤﻤﺪ ﻋﻠﻲ ﺩﺍﻋﻲ ﺍﻻﺳﻼﻡ ﺁﻣﺪﻩ ﺍﺳﺖ‪“ .‬ﺩﺭ ] ﻣﻴﺎﻥ [ ﺯﺭﺩﺷﺘﻴﺎﻥ ﺩﻋﺎﻫﺎﻳﻲ ﻛﻪ‬
‫ﻣﻼ ﺑﺮﺍﻱ ﻣﺮﺩﻡ ﻣﻲ ﺧﻮﺍﻧﺪ‪ ،‬ﺍﻏﻠﺐ ﻣﻔﺼﻞ ﺍﺳﺖ ﻭ ﻗ‪‬ﺴﻢ ﺁﻓﺮﻳﻨﮕﺎﻥ ﺁﻥ ﺩﺍﺭﺍﻱ ﻣﻴﻮﻩ ﻭ ﺷﻴﺮﻳﻨﻲ ﻭ ﺷﺮﺍﺏ ﻭ ﺟﺰ ﺁﻥ ﻫﺎ ﻫﻢ‬
‫ﻫﺴﺖ‪ .‬ﻣﻘﺼﻮﺩ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﺎﻳﺪ ﺑﺮﺍﻱ ﭘﺰﺷﻚ‪ ،‬ﺗﻨﻬﺎ ﺩﻋﺎ ﺭﺍ ﺑﺨﻮﺍﻧﺪ‪ .‬ﺁﻓﺮﻳﻨﮕﺎﻥ ﻛﻪ ﺑﺎﻋﺚ ﺧﺮﺝ ﻣﻼ ﻣﻲ ﺷﻮﺩ‪ ،‬ﻻﺯﻡ‬
‫ﻧﻴﺴﺖ‪”.‬‬

‫‪ .22‬ﺟﻴﻤﺰ ﺩﺍﺭﻣﺴﺘﺘﺮ “ﻣﺎﺩﻩ ﮔﺎﻭ ﺷﺨﻢ ﺯﻥ” ﻭ ﻣﺎﺩﻩ “ﮔﺎﻭ ﺑﺎﺭﻛﺶ” ﺭﺍ ﻣﺸﻜﻮﻙ ﺩﺍﻧﺴﺘﻪ ﺍﺳﺖ‪.‬‬

‫‪“ .23‬ﺍﻳﺸﻮﺵ ﻫﻮﺍﺛـَﺨﺖ‪ .”‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ ﭼﻬﺎﺭﻡ‪ ،‬ﺑﻨﺪ ‪) 49‬ﺍﻟﻒ( ﻭ ﻳﺎﺩﺩﺍﺷﺖ ﻫﺎ‪.‬‬

‫‪“ .24‬ﻓﺮﺵ ﺯﻣﻴﻦ” ﻭ “ﺟﺎﻣﻪ ﻱ ﺯﻣﻴﻦ” ﻫﺮ ﺩﻭ ﻛﻨﺎﻳﻪ ﺍﺯ ﺳﺒﺰﻩ ﻭ ﮔﻴﺎﻩ ﺍﺳﺖ‪.‬‬

‫‪ = .25‬ﺑﻨﺪ ‪ 21‬ﻓﺮﮔﺮﺩ ﺳﻮﻡ‪.‬‬

‫‪ .26‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﺑﻨﺪ ‪ 52‬ﻓﺮﮔﺮﺩ ﺳﻴﺰﺩﻫﻢ‪.‬‬

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‫‪ .27‬ﺍﻳﻦ ﺁﻳﻴﻦ ﺑﻪ “ﺯﻧﺪﻩ ﺭﻭﺍﻥ” ﺷﻬﺮﺕ ﺩﺍﺭﺩ‪ ،‬ﻳﻌﻨﻲ ﻧﻴﺎﺯ ﺁﻭﺭﺩﻧﻲ ﻛﻪ ﺭﻭﺍﻥ ﺭﺍ ﺯﻧﺪﻩ ﻭ ﺳﺰﺍﻭﺍﺭ ﺩﺭﺁﻣﺪﻥ ﺑﻪ ﺑﻬﺸﺖ ﻣﻲ ﻛﻨﺪ‪.‬‬
‫ﺍﻳﻦ ﺁﻳﻴﻦ ﺗﻨﻬﺎ ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﮔﻨﺎﻫﻜﺎﺭ ﺁﻳﻴﻦ “ﭘﺘﺖ” ﺭﺍ ﺑﻪ ﺟﺎﻱ ﻣﻲ ﺁﻭﺭﺩ‪ ،‬ﺑﺮﮔﺰﺍﺭ ﻣﻲ ﺷﻮﺩ‪).‬ﺯﻳﺮﻧﻮﺱ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺑﺮ ﮔﺰﺍﺭﺵ‬
‫ﻭﻧﺪﻳﺪﺍﺩ(‬

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‫ﻓﺮﮔﺮﺩ ﺩﻫﻢ‬

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‫ﺯﺭﺗﺸﺖ ﺍﺯ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺮﺳﻴﺪ ‪:‬‬

‫ﺍﻱ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ! ﺍﻱ ﺳﭙﻨﺪﺗﺮﻳﻦ ﻣﻴﻨﻮ! ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﭼﮕﻮﻧﻪ ﺑﺎ ﺩﺭﻭﺝ “ﻧﺴﻮ” ﻛﻪ ﺍﺯ ﭘﻴﻜﺮ ﻣﺮﺩﻩ ﺑﻪ ﺗﻦ ﺯﻧﺪﻩ ﻣﻲ ﺗﺎﺯﺩ‪ ،‬ﻧﺒﺮﺩ ﻛﻨﻢ ؟‬

‫ﭼﮕﻮﻧﻪ ﺑﺎ ﺩﺭﻭﺝ “ﻧﺴﻮ” ﻛﻪ ﺍﺯ ﭘﻴﻜﺮ ﻣﺮﺩﻩ ﺑﺮﻣﻲ ﺁﻳﺪ ﻭ ﺗﻦ ﺯﻧﺪﻩ ﺭﺍ ﻣﻲ ﺁﻻﻳﺪ‪ ،‬ﺑﺴﺘﻴﺰﻡ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺁﻥ ﺑﺨﺶ ﻫﺎﻳﻲ ﺍﺯ ﮔﺎﻫﺎﻥ ﺭﺍ ﻛﻪ ﺑﺎﻳﺪ ﺩﻭ ﺑﺎﺭ ﺧﻮﺍﻧﺪﻩ ﺷﻮﺩ‪ ،‬ﺑﻪ ﺑﺎﻧﮓ ﺑﻠﻨﺪ ﺑﺮﺧﻮﺍﻥ‪.‬‬

‫ﺁﻥ ﺑﺨﺶ ﻫﺎﻳﻲ ﺍﺯ ﮔﺎﻫﺎﻥ ﺭﺍ ﻛﻪ ﺑﺎﻳﺪ ﺳﻪ ﺑﺎﺭ ﺧﻮﺍﻧﺪﻩ ﺷﻮﺩ‪ ،‬ﺑﻪ ﺑﺎﻧﮓ ﺑﻠﻨﺪ ﺑﺮﺧﻮﺍﻥ‪.‬‬

‫ﺁﻥ ﺑﺨﺶ ﻫﺎﻳﻲ ﺍﺯ ﮔﺎﻫﺎﻥ ﺭﺍ ﻛﻪ ﺑﺎﻳﺪ ﭼﻬﺎﺭ ﺑﺎﺭ ﺧﻮﺍﻧﺪﻩ ﺷﻮﺩ‪ ،‬ﺑﻪ ﺑﺎﻧﮓ ﺑﻠﻨﺪ ﺑﺮﺧﻮﺍﻥ‪.‬‬

‫ﺩﺭﻭﺝ ﻫﻤﭽﻮﻥ ﺗﻴﺮ ﺧﻮﺩﭘﺮ‪ ،‬ﻫﻤﭽﻮﻥ ﻓﺮﺵ ﺯﻣﻴﻦ ‪ -‬ﻫﻨﮕﺎﻡ ﭘﺎﻳﺎﻥ ﺳﺎﻝ ‪ -‬ﻫﻤﭽﻮﻥ ﺟﺎﻣﻪ ﻱ ﺯﻣﻴﻦ ‪ -‬ﻛﻪ ﻣﻮﺳﻤﻲ ﺑﻴﺶ‬
‫ﻧﭙﺎﻳﺪ ‪ -‬ﺩﻭﺭ ﻭ ﻧﺎﭘﺪﻳﺪ ﺷﻮﺩ‪(1).‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺪﺍﻡ ﺍﺳﺖ ﺁﻥ ﺑﺨﺶ ﻫﺎﻳﻲ ﺍﺯ ﮔﺎﻫﺎﻥ ﻛﻪ ﺑﺎﻳﺪ ﺩﻭ ﺑﺎﺭ ﺧﻮﺍﻧﺪﻩ ﺷﻮﺩ ؟)‪(2‬‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﻳﻦ ﺍﺳﺖ ﺁﻥ ﺑﺨﺶ ﻫﺎﻳﻲ ﺍﺯ ﮔﺎﻫﺎﻥ ﻛﻪ ﺑﺎﻳﺪ ﺩﻭ ﺑﺎﺭ ﺑﺮﺧﻮﺍﻧﺪﻩ ﺷﻮﺩ ﻭ ﺗﻮ ﺑﺎﻳﺪ ﺩﻭ ﺑﺎﺭ ﺁﻥ ﻫﺎ ﺭﺍ ﺑﻪ ﺑﺎﻧﮓ ﺑﻠﻨﺪ ﺑﺮﺧﻮﺍﻧﻲ ‪:‬‬

‫“ﺍﻱ ﻣﺰﺩﺍ ! ﺍﻱ ﺳﭙﻨﺪ ﻣﻴﻨﻮ !‬

‫ﺍﻳﻨﻚ ﺩﺭ ﺁﻏﺎﺯ ﺑﺎ ﺩﺳﺖ ﻫﺎﻱ ﺑﺮﺁﻭﺭﺩﻩ‪ ،‬ﺗﻮ ﺭﺍ ﻧﻤﺎﺯ ﻣﻲ ﮔﺰﺍﺭﻡ ﻭ ﺧﻮﺍﺳﺘﺎﺭ ﺑﻬﺮﻭﺯﻱ ﻭ ﺭﺍﻣﺸﻢ‪.‬‬

‫] ﺑﺸﻮﺩ ﻛﻪ [ ﺑﺎ ﻛﺮﺩﺍﺭﻫﺎﻱ “ﺍﺷﻪ” ﻭ ﺑﺎ ﻫﻤﻪ ﻱ ﺧﺮﺩ ﻭ “ﻣﻨﺶ ﻧﻴﻚ”‪“ ،‬ﮔﻮﺷﻮﺭﻭ‪‬ﻥ” ﺭﺍ ﺧﺸﻨﻮﺩ ﻛﻨﻢ‪.‬‬

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‫ﺍﻱ ﻣﺰﺩﺍ ﺍﻫﻮﺭﻩ !‬

‫ﺳﺮﻭﺩﺧﻮﺍﻧﺎﻥ ﻭ ﭘﻴﺎﻡﺁﻭﺭﺍﻥ ﺗﻮ ﺧﻮﺍﻧﺪﻩ ﺷﺪﻳﻢ ﻭ ] ﺁﻥ ﺭﺍ [ ﭘﺬﻳﺮﻓﺘﻴﻢ ﻭ ﺑﻪ ﭘﺎﺩﺍﺷﻲ ﻛﻪ “ﺩﻳﻦ ِ” ﻛﺴﺎﻧﻲ ﻫﻤﭽﻮﻥ ﻣﺎ ﺭﺍ ﻧﻮﻳﺪ‬
‫ﺩﺍﺩﻱ‪ ،‬ﺧﺮﺳﻨﺪﻳﻢ‪.‬‬

‫] ﺯﻭﺕ [ ‪:‬‬

‫“ﻫ‪‬ﻮﻣ‪‬ﺘـَﻨـَﻢ ‪ ”...‬ﺍﻧﺪﻳﺸﻪﻱ ﻧﻴﻚ‪ ،‬ﮔﻔﺘﺎﺭ ﻧﻴﻚ ﻭ ﻛﺮﺩﺍﺭ ﻧﻴﻚ ﺭﺍ ﻛﻪ ﺩﺭ ﺍﻳﻦﺟﺎ ﻭ ﺩﺭ ﻫﺮﺟﺎﻱ ﺩﻳﮕﺮ ﻭﺭﺯﻳﺪﻩ ﺷﺪﻩ ﺍﺳﺖ ﻭ‬
‫ﻭﺭﺯﻳﺪﻩ ﺧﻮﺍﻫﺪ ﺷﺪ‪ ،‬ﺩﺭﻭﺩ ﻣﻲﮔﻮﻳﻴﻢ ﻭ ] ﺧﻮﺩ [ ﻧﻴﺰ ﺑﺎ ﺟﺎﻥ ] ﻭ ﺩﻝ [ ﺑﻪ ﻧﻴﻜﻲ ﻫﻤﻲ ﻛﻮﺷﻴﻢ‪.‬‬

‫“ﻣﺰﺩﺍ ﺍﻫﻮﺭﻩ”ﻱ ﺑﻪ ﻫﻤﻪ ﻛﺎﺭ ﺗﻮﺍﻧﺎ ﭼﻨﻴﻦ ﺑﺮ ﻧﻬﺎﺩﻩ ﺍﺳﺖ ‪:‬‬

‫ﺑﻬﺮﻭﺯﻱ ﺍﺯ ﺁﻥ ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺑﻪ ﺑﻬﺮﻭﺯﻱ ﺑﺮﺳﺎﻧﺪ‪.‬‬

‫ﻧﻴﺮﻭ ﻭ ﭘﺎﻳﺪﺍﺭﻱ ﺭﺍ ﺑﻪ ﺭﺍﺳﺘﻲ ﺍﺯ ﺗﻮ ﺧﻮﺍﺳﺘﺎﺭﻡ‪.‬‬

‫ﺍﻱ ﺁﺭﻣﺌﻴﺘﻲ !‬

‫ﺑﺮﺍﻱ ﻧﮕﻬﺒﺎﻧﻲ ﺍﺯ ﺍﺷﻪ‪ ،‬ﻓﺮ ﻭ ﺷﻜﻮﻫﻲ ﺭﺍ ﻛﻪ ﭘﺎﺩﺍﺵ ﺯﻧﺪﮔﻲ ﺩﺭ ﭘﺮﺗﻮ ﻣﻨﺶ ﻧﻴﻚ ﺍﺳﺖ‪ ،‬ﺑﻪ ﻣﻦ ﺍﺭﺯﺍﻧﻲ ﺩﺍﺭ‪.‬‬

‫ﺑﻪ ﺳﺎﻻﺭﻱ “ﺍﺷﻪ”‪ ،‬ﺑﻪ ﻫﻤﺴﺎﻳﮕﻲ “ﺍﺷﻪ”‪ ،‬ﻫﺮﻳﻚ ﺍﺯ ﺁﻓﺮﻳﺪﮔﺎﻥ ﺍﺯ ﺑﻬﺘﺮﻳﻦ ﭘﺎﺩﺍﺵ ﻫﺮ ﺩﻭ ﺟﻬﺎﻥ ﺑﺮﺧﻮﺭﺩﺍﺭ ﺷﻮﺩ‪.‬‬

‫“ﻣﺰﺩﺍ ﺍﻫﻮﺭﻩ” ﺑﺎ “ﺷﻬﺮﻳﺎﺭﻱ ﻣﻴﻨﻮﻱ” ﻭ “ﺁﺭﻣﺌﻴﺘﻲ” ﺧﻮﻳﺶ ﻛﺴﻲ ﺭﺍ ﻛﻪ ﺑﺎ “ﺑﻬﺘﺮﻳﻦ ﻣﻨﺶ” ﻭ ﮔﻔﺘﺎﺭ ﻭ ﻛﺮﺩﺍﺭ ﺑﻪ ﺳﭙﻨﺪ ﻣﻴﻨﻮ‬
‫ﻭ ﺍﺷﻪ ﺑﭙﻴﻮﻧﺪﺩ‪ ،‬ﺭﺳﺎﻳﻲ ﻭ ﺟﺎﻭﺩﺍﻧﮕﻲ ﺧﻮﺍﻫﺪ ﺑﺨﺸﻴﺪ‪.‬‬

‫ﺍﻱ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ !‬

‫ﺁﻥ ﭼﻨﺎﻥ ﻛﻪ ﺗﻮ ﺑﻪ ﻧﻴﻜﻲ ﺍﻧﺪﻳﺸﻴﺪﻱ ﻭ ﺳﺨﻦ ﮔﻔﺘﻲ ﻭ ﺭﻓﺘﺎﺭ ﻛﺮﺩﻱ‪ ،‬ﻣﺎ ﺍﻧﺪﻳﺸﻪ ﻭ ﮔﻔﺘﺎﺭ ﻭ ﻛﺮﺩﺍﺭ ﻧﻴﻚ ﺧﻮﻳﺶ ﺭﺍ ﺑﻪ‬
‫ﭘﻴﺸﮕﺎﻩ ﺗﻮ ﻓﺮﺍﺯ ﻣﻲ ﺁﻭﺭﻳﻢ‪.‬‬

‫ﺍﻱ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ !‬

‫ﻫﻤﭽﻨﺎﻥ ﺗﻮ ﺭﺍ ﻣﻲ ﺳﺘﺎﻳﻴﻢ ﻭ ﻧﻴﺎﻳﺶ ﻣﻲ ﻛﻨﻴﻢ‪ .‬ﻫﻤﭽﻨﺎﻥ ﺗﻮ ﺭﺍ ﻧﻤﺎﺯ ﻣﻲ ﺑﺮﻳﻢ ﻭ ﺳﭙﺎﺱ ﻣﻲ ﮔﺰﺍﺭﻳﻢ‪.‬‬

‫ﺑﻪ ﺩﺳﺘﻴﺎﺭﻱ ﭘﻴﻮﻧﺪ ِﻧﻴﻚ ﺑﺎ ﺍَﺷَﻪ‪ ،‬ﺑﺎ ﭘﺎﺩﺍﺵ ﻧﻴﻚ ﻭ ﺑﺎ ﭘﺮﻫﻴﺰﮔﺎﺭﻱ ِ ﻧﻴﻚ‪ ،‬ﺑﻪ ﺳﻮﻱ ﺗﻮ ﻣﻲ ﺁﻳﻴﻢ‪.‬‬

‫“ﻳِﻨﮕﻬِﻪ ﻫﺎﺗَﻢ‪”. ..‬‬

‫ﺍﻱ ﻣﺰﺩﺍ !‬

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‫“ﺷﻬﺮﻳﺎﺭﻱ ﻣﻴﻨﻮﻱ” ﻧﻴﻚ ﺗﻮ ‪ -‬ﺷﺎﻳﺎﻥ ﺗﺮﻳﻦ ﺑﺨﺸﺶ ﺁﺭﻣﺎﻧﻲ ﺩﺭ ﭘﺮﺗﻮ ﺍﺷﻪ ‪ -‬ﺍﺯ ﺁﻥ ﻛﺴﻲ ﺧﻮﺍﻫﺪ ﺷﺪ ﻛﻪ ﺑﺎ ﺷﻮﺭ ﺩﻝ‪،‬‬
‫ﺑﻬﺘﺮﻳﻦ ﻛﺮﺩﺍﺭﻫﺎ ﺭﺍ ﺑﻪ ﺟﺎﻱ ﺁﻭﺭﺩ‪.‬‬

‫ﺍﻛﻨﻮﻥ ﻭ ﺍﺯ ﺍﻳﻦ ﭘﺲ ﺗﻨﻬﺎ ﺑﻪ ] ﺑﺮ ﺁﻣﺪﻥ [ ﺍﻳﻦ ] ﺁﺭﺯﻭ [ ﺧﻮﺍﻫﻢ ﻛﻮﺷﻴﺪ‪.‬‬

‫ﺍﻱ ﺩﺭ ﻣﻴﺎﻥ ﺑﺎﺷﻨﺪﮔﺎﻥ‪ ،‬ﺧﻮﺏ ﻛﻨﺶ ﺗﺮﻳﻦ !‬

‫ﺗﻮ ﺭﺍ ﻓﺮﺧﻨﺪﻩ ﻭ ﻛﺎﻣﻴﺎﺏ ﻭ ﺍﻳﺰﺩ ﺍﺯ ﺍﺷﻪ ﺑﺮﺧﻮﺭﺩﺍﺭ ﺩﺍﻧﻴﻢ‪.‬‬

‫ﺑﺸﻮﺩ ﻛﻪ ﺗﻮ ﺩﺭ ﻫﺮ ﺩﻭ ﺟﻬﺎﻥ ] ﻧﮕﺎﻫﺒﺎﻥ [ ﺗﻦ ﻭ ﺟﺎﻥ ﻣﺎ ﺑﺎﺷﻲ !‬

‫ﺑﻬﺘﺮﻳﻦ ﺧﻮﺍﺳﺖ ﺯﺭﺗﺸﺖ ﺳﭙﻴﺘﻤﺎﻥ ﺑﺮﺁﻭﺭﺩﻩ ﺷﺪﻩ ﺍﺳﺖ؛ ﭼﻪ ﻣﺰﺩﺍ ﺍﻫﻮﺭﻩ ﺩﺭ ﭘﺮﺗﻮ ﺍﺷﻪ ﺍﻭ ﺭﺍ ﺯﻧﺪﮔﻲ ﺧﻮﺵ ﺩﻳﺮﭘﺎ‬
‫ﺑﺨﺸﻴﺪﻩ ﺍﺳﺖ ﻭ ﺁﻧﺎﻥ ﻛﻪ ﺑﺎ ﻭﻱ ﺳﺮ ﺳﺘﻴﺰ ﺩﺍﺷﺘﻨﺪ ﻧﻴﺰ ] ﺍﻛﻨﻮﻥ [ ﺩﺭ ﮔﻔﺘﺎﺭ ﻭ ﺩﺭ ﻛﺮﺩﺍﺭ‪ ،‬ﺩﻳﻦ ﻧﻴﻜﺶ ﺭﺍ ﺁﻣﻮﺧﺘﻪ ﺍﻧﺪ‪(3)”.‬‬

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‫ﭘﺲ ﺍﺯ ﺁﻧﮕﻪ ﺩﻭﺑﺎﺭ ﺍﻳﻦ ﺑﺨﺶ ﻫﺎﻱ ﮔﺎﻫﺎﻥ ﺭﺍ ﺑﺮﺧﻮﺍﻧﺪﻱ‪ ،‬ﺑﺮ ﺗﺴﺖ ﻛﻪ ﺍﻳﻦ ﭘﻴﺮﻭﺯﻣﻨﺪﺗﺮﻳﻦ ﻭ ﭼﺎﺭﻩ ﺑﺨﺶ ﺗﺮﻳﻦ ﺑﺎژ ﺭﺍ ﺍﺯ ﺑﺮ‬
‫ﺑﺨﻮﺍﻧﻲ ‪:‬‬

‫“ﻣﻦ ﺍﻫﺮﻳﻤﻦ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﺧﺎﻧﻪ‪ ،‬ﺍﺯ ﺍﻳﻦ ﺭﻭﺳﺘﺎ‪ ،‬ﺍﺯ ﺍﻳﻦ ﺷﻬﺮ‪ ،‬ﺍﺯ ﺍﻳﻦ ﻛﺸﻮﺭ‪ ،‬ﺍﺯ ﭘﻴﻜﺮ ﻣﺮﺩ ﺑﻪ ﻣﺮﺩﺍﺭ ﺁﻟﻮﺩﻩ‪ ،‬ﺍﺯ ﭘﻴﻜﺮ ﺯﻥ ﺑﻪ‬
‫ﻣﺮﺩﺍﺭ ﺁﻟﻮﺩﻩ‪ ،‬ﺍﺯ ﺧﺎﻧﻪ ﺧﺪﺍ‪ ،‬ﺍﺯ ﺩﻫﺨﺪﺍ‪ ،‬ﺍﺯ ﺷﻬﺮﺑﺎﻥ‪ ،‬ﺍﺯ ﺷﻬﺮﻳﺎﺭ ﻭ ﺍﺯ ﻫﻤﻪ ﻱ ﺟﻬﺎﻥ ﭘﺎﻙ ﺍﻫﻮﺭﺍﻳﻲ ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ‪. ..‬‬

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‫‪ ...‬ﻣﻦ ﻧﺴﻮ ﺭﺍ ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ‪ .‬ﻣﻦ ﺁﻻﻳﺶ ﺁﺷﻜﺎﺭ ﻭ ﭘﻨﻬﺎﻥ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﺧﺎﻧﻪ ﺍﺯ ﺍﻳﻦ ﺭﻭﺳﺘﺎ‪ ،‬ﺍﺯ ﺍﻳﻦ ﺷﻬﺮ‪ ،‬ﺍﺯ ﺍﻳﻦ ﻛﺸﻮﺭ‪ ،‬ﺍﺯ‬
‫ﭘﻴﻜﺮ ﻣﺮﺩ ﺑﻪ ﻣﺮﺩﺍﺭ ﺁﻟﻮﺩﻩ‪ ،‬ﺍﺯ ﭘﻴﻜﺮ ﺯﻥ ﺑﻪ ﻣﺮﺩﺍﺭ ﺁﻟﻮﺩﻩ‪ ،‬ﺍﺯ ﺧﺎﻧﻪ ﺧﺪﺍ‪ ،‬ﺍﺯ ﺩﻫﺨﺪﺍ‪ ،‬ﺍﺯ ﺷﻬﺮﺑﺎﻥ‪ ،‬ﺍﺯ ﺷﻬﺮﻳﺎﺭ ﻭ ﺍﺯ ﻫﻤﻪ ﻱ‬
‫ﺟﻬﺎﻥ ﭘﺎﻙ ﺍﻫﻮﺭﺍﻳﻲ ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ ‪(4)...‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺪﺍﻡ ﺍﺳﺖ ﺁﻥ ﺑﺨﺶ ﻫﺎﻳﻲ ﺍﺯ ﮔﺎﻫﺎﻥ ﻛﻪ ﺑﺎﻳﺪ ﺳﻪ ﺑﺎﺭ ﺑﺮﺧﻮﺍﻧﺪﻩ ﺷﻮﺩ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﻳﻦ ﺍﺳﺖ ﺁﻥ ﺑﺨﺶ ﻫﺎﻳﻲ ﺍﺯ ﮔﺎﻫﺎﻥ ﻛﻪ ﺑﺎﻳﺪ ﺳﻪ ﺑﺎﺭ ﺑﺮﺧﻮﺍﻧﺪﻩ ﺷﻮﺩ ﻭ ﺗﻮ ﺑﺎﻳﺪ ﺳﻪ ﺑﺎﺭ ﺁﻥ ﻫﺎ ﺭﺍ ﺑﻪ ﺑﺎﻧﮓ ﺑﻠﻨﺪ ﺑﺮﺧﻮﺍﻧﻲ ‪:‬‬

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‫““ﺍﺷﻢ ﻭﻫﻮ‪”. ..‬‬

‫ﺍﻱ ﻣﺰﺩﺍ ﺍﻫﻮﺭﻩ ! ﺍﻱ ﺗﻮﺍﻧﺎﺗﺮﻳﻦ ! ﺍﻱ ﺍﺷﻪ ﻱ ﮔﻴﺘﻲ ﺍﻓﺰﺍﻱ ! ﺍﻱ ﻣﻨﺶ ﻧﻴﻚ ! ﺍﻱ ﺷﻬﺮﻳﺎﺭﻱ ﻣﻴﻨﻮﻱ !‬

‫ﺑﻪ ﻣﻦ ﮔﻮﺵ ﻓﺮﺍﺩﻫﻴﺪ ﻭ ﺁﻥ ﮔﺎﻩ ﻛﻪ ﭘﺎﺩﺍﺵ ﻫﺮ ﻛﺴﻲ ﺭﺍ ﻣﻲ ﺑﺨﺸﻴﺪ ﺑﺮ ﻣﻦ ﺑﺨﺸﺎﻳﺶ ﺁﻭﺭﻳﺪ‪.‬‬

‫ﺑﻪ ﺭﺍﺳﺘﻲ ﺷﻬﺮﻳﺎﺭﻱ ﺭﺍ ﺍﺯ ﺁﻥ ﻛﺴﻲ ﺷﻤﺮﻳﻢ ﻭ ﺍﺯ ﺁﻥ ﻛﺴﻲ ﺩﺍﻧﻴﻢ ﻭ ﺑﺮﺍﻱ ﻛﺴﻲ ﺧﻮﺍﺳﺘﺎﺭﻳﻢ ﻛﻪ ﺑﻬﺘﺮ ﺷﻬﺮﻳﺎﺭﻱ ﻛﻨﺪ ‪:‬‬
‫ﻣﺰﺩﺍ ﺍﻫﻮﺭﻩ ﻭ ﺍﺭﺩﻳﺒﻬﺸﺖ‪(5)”.‬‬

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‫ﭘﺲ ﺍﺯ ﺁﻥ ﻛﻪ ﺳﻪ ﺑﺎﺭ ﺍﻳﻦ ﺑﺨﺶ ﻫﺎﻱ ﮔﺎﻫﺎﻥ ﺭﺍ ﺑﺮﺧﻮﺍﻧﺪﻱ‪ ،‬ﺑﺮ ﺗﺴﺖ ﻛﻪ ﺍﻳﻦ ﭘﻴﺮﻭﺯﻣﻨﺪﺗﺮﻳﻦ ﻭ ﭼﺎﺭﻩ ﺑﺨﺶ ﺗﺮﻳﻦ ﺑﺎژ ﺭﺍ ﺍﺯ‬
‫ﺑﺮ ﺑﺨﻮﺍﻧﻲ ‪:‬‬

‫“ﻣﻦ ﺍﻳﻨﺪ‪‬ﺭ‪ ،َ‬ﺳ‪‬ﻮﺭ‪‬ﻭ‪ ‬ﻭ ﻧﺎﻧﮓ ﻫ‪‬ﻴﺜــْﻴ‪‬ﻪ ﺩﻳﻮ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﺧﺎﻧﻪ‪ ،‬ﺍﺯ ﺍﻳﻦ ﺭﻭﺳﺘﺎ‪ ،‬ﺍﺯ ﺍﻳﻦ ﺷﻬﺮ‪ ،‬ﺍﺯ ﺍﻳﻦ ﻛﺸﻮﺭ‪ ،‬ﺍﺯ ﭘﻴﻜﺮ ﻣﺮﺩ ﺁﻟﻮﺩﻩ ﺑﻪ‬
‫ﻣﺮﺩﺍﺭ‪ ،‬ﺍﺯ ﭘﻴﻜﺮ ﺯﻥ ﺁﻟﻮﺩﻩ ﺑﻪ ﻣﺮﺩﺍﺭ‪ ،‬ﺍﺯ ﺧﺎﻧﻪ ﺧﺪﺍ‪ ،‬ﺍﺯ ﺩﻫﺨﺪﺍ‪ ،‬ﺍﺯ ﺷﻬﺮﺑﺎﻥ‪ ،‬ﺍﺯ ﺷﻬﺮﻳﺎﺭ ﻭ ﺍﺯ ﻫﻤﻪ ﻱ ﺟﻬﺎﻥ ﺍﻫﻮﺭﺍﻳﻲ ﺩﻭﺭ ﻣﻲ‬
‫ﺭﺍﻧﻢ‪. ..‬‬

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‫‪ ...‬ﻣﻦ ﺗـَﻮﺭ‪‬ﻭﻱ ﻭ ﺯ‪‬ﻳﺮﻳﭻ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﺧﺎﻧﻪ‪ ،‬ﺍﺯ ﺍﻳﻦ ﺭﻭﺳﺘﺎ‪ ،‬ﺍﺯ ﺍﻳﻦ ﺷﻬﺮ‪ ،‬ﺍﺯ ﺍﻳﻦ ﻛﺸﻮﺭ‪ ،‬ﺍﺯ ﭘﻴﻜﺮ ﻣﺮﺩ ﺁﻟﻮﺩﻩ ﺑﻪ ﻣﺮﺩﺍﺭ‪ ،‬ﺍﺯ ﭘﻴﻜﺮ‬
‫ﺯﻥ ﺁﻟﻮﺩﻩ ﺑﻪ ﻣﺮﺩﺍﺭ‪ ،‬ﺍﺯ ﺧﺎﻧﻪ ﺧﺪﺍ‪ ،‬ﺍﺯ ﺩﻫﺨﺪﺍ‪ ،‬ﺍﺯ ﺷﻬﺮﺑﺎﻥ‪ ،‬ﺍﺯ ﺷﻬﺮﻳﺎﺭ ﻭ ﺍﺯ ﻫﻤﻪ ﻱ ﺟﻬﺎﻥ ﺍﻫﻮﺭﺍﻳﻲ ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ‪(6)“ ...‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺪﺍﻡ ﺍﺳﺖ ﺁﻥ ﺑﺨﺶ ﻫﺎﻳﻲ ﺍﺯ ﮔﺎﻫﺎﻥ ﻛﻪ ﺑﺎﻳﺪ ﭼﻬﺎﺭ ﺑﺎﺭ ﺑﺮﺧﻮﺍﻧﺪﻩ ﺷﻮﺩ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﻳﻦ ﺍﺳﺖ ﺁﻥ ﺑﺨﺶ ﻫﺎﻳﻲ ﺍﺯ ﮔﺎﻫﺎﻥ ﻛﻪ ﺑﺎﻳﺪ ﭼﻬﺎﺭ ﺑﺎﺭ ﺑﺮﺧﻮﺍﻧﺪﻩ ﺷﻮﺩ ﻭ ﺗﻮ ﺑﺎﻳﺪ ﭼﻬﺎﺭ ﺑﺎﺭ ﺁﻥ ﻫﺎ ﺭﺍ ﺑﻪ ﺑﺎﻧﮓ ﺑﻠﻨﺪ‬
‫ﺑﺮﺧﻮﺍﻧﻲ‪:‬‬

‫““ﻳﺜَﻪ ﺍﻫﻮﻭﻳﺮﻳﻮ‪”. ..‬‬

‫ﺍﻱ ﻣﺰﺩﺍ !‬

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‫ﻣﺮﺍ ﺍﺯ ﺑﻬﺘﺮﻳﻦ ﮔﻔﺘﺎﺭﻫﺎ ﻭ ﻛﺮﺩﺍﺭﻫﺎ ﺑﻴﺎﮔﺎﻫﺎﻥ ﺗﺎ ﺑﻪ ﺭﺍﺳﺘﻲ ﺩﺭ ﭘﺮﺗﻮ ﺍﺷﻪ ﺑﺎ ﻣﻨﺶ ﻧﻴﻚ ﻭ ﺑﻪ ﺁﺯﺍﺩﻛﺎﻣﻲ ﺗﻮ ﺭﺍ ﺑﺴﺘﺎﻳﻢ‪.‬‬

‫ﺍﻱ ﺍﻫﻮﺭﻩ !‬

‫ﺑﺎ ﺷﻬﺮﻳﺎﺭﻱ ﻣﻴﻨﻮﻱ ﺧﻮﻳﺶ ﻭ ﺑﻪ ﺧﻮﺍﺳﺖ ﺧﻮﺩ‪ ،‬ﺯﻧﺪﮔﺎﻧﻲ ﻧﻮ ﻭ ﺳﺮﺷﺎﺭ ﺍﺯ ﺍﺷﻪ ﺭﺍ ﺑﻪ ﻣﺎ ﺍﺭﺯﺍﻧﻲ ﺩﺍﺭ‪.‬‬

‫] ﺯ‪‬ﻭﺕ ﻭ ﺭﺍﺳﭙﻲ [ ‪:‬‬

‫ﺍﻱ ﺍَﻳﺮﻳ‪‬ﻤ‪‬ﻦ ِﮔﺮﺍﻣﻲ !‬

‫ﺑﺪﻳﻦ ﺟﺎ ﺁﻱ ﻣﺮﺩﺍﻥ ﻭ ﺯﻧﺎﻥ ﺯ‪‬ﺭﺗﺸﺘﻲ ﺭﺍ؛ ﻳﺎﺭﻱ ﻣﻨﺶ ِﻧﻴﻚ ﺭﺍ؛ ﻳﺎﺭﻱ ِﻫﺮ ﺁﻥ “ﺩﻳﻦ”ﻱ ﺭﺍ ﻛﻪ ﺩﺭ ﺧﻮﺭ ﭘﺎﺩﺍﺷﻲ ﮔﺮﺍﻧﺒﻬﺎﺳﺖ‪.‬‬

‫ﺩﻫﺶ ﺁﺭﻣﺎﻧﻲ ﺍﺷﻪ ﺭﺍ ﻛﻪ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﺍﺭﺯﺍﻧﻲ ﺩﺍﺭﺩ‪ ،‬ﺧﻮﺍﺳﺘﺎﺭﻡ‪.‬‬

‫“ﺍَﺷ‪‬ﻢ ﻭ‪‬ﻫﻮ ‪(7)“”...‬‬

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‫ﭘﺲ ﺍﺯ ﺁﻥ ﻛﻪ ﭼﻬﺎﺭ ﺑﺎﺭ ﺍﻳﻦ ﺑﺨﺶ ﻫﺎﻱ ﮔﺎﻫﺎﻥ ﺭﺍ ﺑﺮﺧﻮﺍﻧﺪﻱ‪ ،‬ﺑﺮ ﺗﺴﺖ ﻛﻪ ﺍﻳﻦ ﭘﻴﺮﻭﺯﻣﻨﺪﺗﺮﻳﻦ ﻭ ﭼﺎﺭﻩ ﺑﺨﺶ ﺗﺮﻳﻦ ﺑﺎژ ﺭﺍ‬
‫ﺍﺯ ﺑﺮ ﺑﺨﻮﺍﻧﻲ ‪:‬‬

‫“ﻣﻦ ﺩﻳﻮ ﺧﺸﻢ ﺧﻮﻧﻴﻦ ﺩﺭﻓﺶ ﻭ ﺁﻛـَﺘـَﺶ‪ ‬ﺭﺍ ﺍﺯ ﺍﻳﻦ ﺧﺎﻧﻪ‪ ،‬ﺍﺯ ﺍﻳﻦ ﺭﻭﺳﺘﺎ‪ ،‬ﺍﺯ ﺍﻳﻦ ﺷﻬﺮ‪ ،‬ﺍﺯ ﺍﻳﻦ ﻛﺸﻮﺭ‪ ،‬ﺍﺯ ﭘﻴﻜﺮ ﻣﺮﺩ ﺁﻟﻮﺩﻩ‬
‫ﺑﻪ ﻣﺮﺩﺍﺭ‪ ،‬ﺍﺯ ﭘﻴﻜﺮ ﺯﻥ ﺁﻟﻮﺩﻩ ﺑﻪ ﻣﺮﺩﺍﺭ‪ ،‬ﺍﺯ ﺧﺎﻧﻪ ﺧﺪﺍ‪ ،‬ﺍﺯ ﺩﻫﺨﺪﺍ‪ ،‬ﺍﺯ ﺷﻬﺮﺑﺎﻥ‪ ،‬ﺍﺯ ﺷﻬﺮﻳﺎﺭ ﻭ ﺍﺯ ﻫﻤﻪ ﻱ ﺟﻬﺎﻥ ﺍﻫﻮﺭﺍﻳﻲ ﺩﻭﺭ‬
‫ﻣﻲ ﺭﺍﻧﻢ‪. ..‬‬

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‫‪ ...‬ﻣﻦ ﺩﻳﻮﺍﻥ ﻭ‪‬ﺭِﻥَ ﻭ ﺩﻳﻮ ﻭﺍﺕ‪ ‬ﺭﺍ ﺍﺯ ﺍﻳﻦ ﺧﺎﻧﻪ‪ ،‬ﺍﺯ ﺍﻳﻦ ﺭﻭﺳﺘﺎ‪ ،‬ﺍﺯ ﺍﻳﻦ ﺷﻬﺮ‪ ،‬ﺍﺯ ﺍﻳﻦ ﻛﺸﻮﺭ‪ ،‬ﺍﺯ ﭘﻴﻜﺮ ﻣﺮﺩ ﺁﻟﻮﺩﻩ ﺑﻪ ﻣﺮﺩﺍﺭ‪ ،‬ﺍﺯ‬
‫ﭘﻴﻜﺮ ﺯﻥ ﺁﻟﻮﺩﻩ ﺑﻪ ﻣﺮﺩﺍﺭ‪ ،‬ﺍﺯ ﺧﺎﻧﻪ ﺧﺪﺍ‪ ،‬ﺍﺯ ﺩﻫﺨﺪﺍ‪ ،‬ﺍﺯ ﺷﻬﺮﺑﺎﻥ‪ ،‬ﺍﺯ ﺷﻬﺮﻳﺎﺭ ﻭ ﺍﺯ ﻫﻤﻪ ﻱ ﺟﻬﺎﻥ ﺍﻫﻮﺭﺍﻳﻲ ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ‬
‫‪(8)...‬‬

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‫ﺍﻳﻦ ﺍﺳﺖ ﺁﻥ ﺑﺨﺶ ﻫﺎﻳﻲ ﺍﺯ ﮔﺎﻫﺎﻥ ﻛﻪ ﺑﺎﻳﺪ ﺩﻭ ﺑﺎﺭ ﺑﺮﺧﻮﺍﻧﺪﻩ ﺷﻮﺩ‪.‬‬

‫ﺍﻳﻦ ﺍﺳﺖ ﺁﻥ ﺑﺨﺶ ﻫﺎﻳﻲ ﺍﺯ ﮔﺎﻫﺎﻥ ﻛﻪ ﺑﺎﻳﺪ ﺳﻪ ﺑﺎﺭ ﺧﻮﺍﻧﺪﻩ ﺷﻮﺩ‪.‬‬

‫ﺍﻳﻦ ﺍﺳﺖ ﺁﻥ ﺑﺨﺶ ﻫﺎﻳﻲ ﺍﺯ ﮔﺎﻫﺎﻥ ﻛﻪ ﺑﺎﻳﺪ ﭼﻬﺎﺭ ﺑﺎﺭ ﺧﻮﺍﻧﺪﻩ ﺷﻮﺩ‪.‬‬

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‫ﺍﻳﻦ ﺍﺳﺖ ﺳﺨﻨﺎﻧﻲ ﻛﻪ ﺍﻫﺮﻳﻤﻦ ﺭﺍ ﻓﺮﻭ ﻣﻲ ﻛﻮﺑﺪ‪.‬‬

‫ﺍﻳﻦ ﺍﺳﺖ ﺳﺨﻨﺎﻧﻲ ﻛﻪ ﺩﻳﻮ ﺧﺸﻢ ﺧﻮﻧﻴﻦ ﺩﺭﻓﺶ ﺭﺍ ﻓﺮﻭ ﻣﻲ ﻛﻮﺑﺪ‪.‬‬

‫ﺍﻳﻦ ﺍﺳﺖ ﺳﺨﻨﺎﻧﻲ ﻛﻪ ﺩﻳﻮﺍﻥ ﻣﺰﻧﺪﺭﻱ ﺭﺍ ﻓﺮﻭ ﻣﻲ ﻛﻮﺑﺪ‪.‬‬

‫ﺍﻳﻦ ﺍﺳﺖ ﺳﺨﻨﺎﻧﻲ ﻛﻪ ﻫﻤﻪ ﻱ ﺩﻳﻮﺍﻥ ﺭﺍ ﻓﺮﻭ ﻣﻲ ﻛﻮﺑﺪ‪.‬‬

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‫ﺍﻳﻦ ﺍﺳﺖ ﺳﺨﻨﺎﻧﻲ ﻛﻪ ﺩﺭ ﻫﻤﺴﺘﺎﺭﻱ ﺑﺎ ﺩﺭﻭﺝ “ﻧﺴﻮ” ﺑﻪ ﻛﺎﺭ ﺁﻳﺪ؛ ﺩﺭﻭﺝ “ﻧﺴﻮ” ﻛﻪ ﺍﺯ ﭘﻴﻜﺮ ﻣﺮﺩﻩ ﺑﻪ ﺗﻦ ﺯﻧﺪﻩ ﻣﻲ ﺗﺎﺯﺩ؛‬
‫ﻛﻪ ﺍﺯ ﭘﻴﻜﺮ ﻣﺮﺩﻩ ﺑﺮﻣﻲ ﺁﻳﺪ ﻭ ﺗﻦ ﺯﻧﺪﻩ ﺭﺍ ﻣﻲ ﺁﻻﻳﺪ‪.‬‬

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‫ﭘﺲ ﺗﻮ ‪ -‬ﺍﻱ ﺯﺭﺗﺸﺖ ! ‪ -‬ﺑﺎﻳﺪ ﺩﺭ ﺑﻲ ﺁﺏ ﻭ ﮔﻴﺎﻩ ﺗﺮﻳﻦ ﺑﺨﺶ ﺯﻣﻴﻦ‪ ،‬ﺩﺭ ﺗﻬﻲ ﺗﺮﻳﻦ ﻭ ﺧﺸﻚ ﺗﺮﻳﻦ ﺟﺎﻱ ﺍﻳﻦ ﺯﻣﻴﻦ ﻧـُﻪ‬
‫ﮔﻮﺩﺍﻝ ﺑﻜﻨﻲ؛ ﺯﻳﺮﺍ ﭘﺎﻛﻲ ﺩﺭ ﺯﻧﺪﮔﻲ ﺍﻳﻦ ﺟﻬﺎﻧﻲ‪ ،‬ﺑﺰﺭگ ﺗﺮﻳﻦ ﻧﻴﻜﻲ ﺑﺮﺍﻱ ﻣﺮﺩﻣﺎﻥ ﺍﺳﺖ ‪ :‬ﺁﻥ ﭘﺎﻛﻲ ﻛﻪ ﻣﺮﺩﻣﺎﻥ ﺍﺯ ﺩﻳﻦ‬
‫ﻣﺰﺩﺍ ﺩﺭﻳﺎﺑﻨﺪ ﺗﺎ ﺧﻮﻳﺸﺘﻦ ﺭﺍ ﺑﺎ ﺍﻧﺪﻳﺸﻪ ﻭ ﮔﻔﺘﺎﺭ ﻭ ﻛﺮﺩﺍﺭ ﻧﻴﻚ ﭘﺎﻙ ﻛﻨﻨﺪ‪.‬‬

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‫ﺍﻱ ﻣﺮﺩ ﺍﺷﻮﻥ !‬

‫ﺧﻮﻳﺸﺘﻦ ﺭﺍ ﭘﺎﻙ ﺑﺪﺍﺭ ! ﻫﺮ ﻛﺲ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﺯﻳﺮﻳﻦ ﻣﻲ ﺗﻮﺍﻧﺪ ﭘﺎﻛﻲ ﺭﺍ ﺑﺮﺍﻱ ﺧﻮﻳﺸﺘﻦ ﺑﺪﺳﺖ ﺁﻭﺭﺩ ‪ :‬ﺧﻮﺩ ﺭﺍ ﺑﺎ‬
‫ﺍﻧﺪﻳﺸﻪ ﻭ ﮔﻔﺘﺎﺭ ﻭ ﻛﺮﺩﺍﺭ ﻧﻴﻚ ﭘﺎﻙ ﻛﻨﺪ‪.‬‬

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‫ﺑﺎﻳﺪ ﻣﻮﺑﺪﻱ ﭘﻴﺸﺎﭘﻴﺶ ﺍﺯ ﺩﺍﺭﺍﺯﺍﻱ ﺁﻥ ﺭﺍﻩ ﺑﮕﺬﺭﺩ ﻭ ﺍﻳﻦ ﭘﻴﺮﻭﺯﻣﻨﺪﺗﺮﻳﻦ ﻭ ﭼﺎﺭﻩ ﺑﺨﺶ ﺗﺮﻳﻦ ﺑﺎژ ﺭﺍ ﺍﺯ ﺑﺮﺧﻮﺍﻧﺪ ‪:‬‬

‫“ﻳ‪‬ﺜَﻪ ﺍَﻫﻮﻭ‪‬ﻳﺮﻳﻮ‪”. ..‬‬

‫ﺍﻱ ﻣﺰﺩﺍ !‬

‫ﺑﺪﺍﻥ ﻫﻨﮕﺎﻡ ﻛﻪ ﺩ‪‬ﺭﻭ‪‬ﻧﺪ ﺁﺯﺭﺩﻥ ِﻣﺮﺍ ﻛﻤﺮ ﻣﻲ ﺑﻨﺪﺩ‪ ،‬ﺟﺰ “ﺁﺫﺭ” ﻭ “ﻣﻨﺶ ] ﻧﻴﻚ [” ﺗﻮ ‪ -‬ﻛﻪ “ﺍﺷﻪ” ﺍﺯ ﻛﺮﺩﺍﺭﺷﺎﻥ ﻛﺎﺭﺁﻣﺪ ﻣﻲ‬
‫ﺷﻮﺩ ‪ -‬ﭼﻪ ﻛﺲ ﻣﺮﺍ ﭘﻨﺎﻩ ﺧﻮﺍﻫﺪ ﺑﺨﺸﻴﺪ ؟‬

‫ﺍﻱ ﺍﻫﻮﺭﻩ !‬

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‫“ﺩﻳﻦ ِ” ﻣﺮﺍ ﺍﺯ ﺍﻳﻦ ﺁﻣﻮﺯﺵ ﺑﻴﺎﮔﺎﻫﺎﻥ‪.‬‬

‫ﺍﻱ ﺍﻫﻮﺭﻩ !‬

‫ﺍﻳﻦ ﺭﺍ ﺍﺯ ﺗﻮ ﻣﻲ ﭘﺮﺳﻢ؛ ﻣﺮﺍ ﺑﻪ ﺩﺭﺳﺘﻲ ] ﭘﺎﺳﺦ [ ﮔﻮﻱ ‪:‬‬

‫ﻛﻴﺴﺖ ﺁﻥ ﭘﻴﺮﻭﺯﻣﻨﺪﻱ ﻛﻪ ﺩﺭ ﭘﺮﺗﻮ ﺁﻣﻮﺯﺵ ﻫﺎﻱ ﺗﻮ‪ ،‬ﻫﺴﺘﺎﻥ ﺭﺍ ﭘﻨﺎﻩ ﻣﻲ ﺑﺨﺸﺪ ؟‬

‫ﺍﻱ ﻣﺰﺩﺍ !‬

‫ﻣﺮﺍ ﺁﺷﻜﺎﺭﺍ ﺍﺯ ﺑﺮﮔﻤﺎﺷﺘﻦ ﺁﻥ ﺭ‪‬ﺩ‪ ‬ﺩﺭﻣﺎﻥ ﺑﺨﺶ ﺯﻧﺪﮔﻲ ﺑﻴﺎﮔﺎﻫﺎﻥ ﻭ ] ﺑﮕﺬﺍﺭ [ “ﺳﺮﻭﺵ” ﻭ “ﻣﻨﺶ ِﻧﻴﻚ” ﺑﺪﻭ ﻭ ﺑﻪ ﻫﺮ ﻛﺲ‬
‫ﻛﻪ ﺗﻮ ﺧﻮﺩ‪ ،‬ﺍﻭ ﺭﺍ ﺧﻮﺍﺳﺘﺎﺭﻱ‪ ،‬ﺭﻭﻱ ﺁﻭﺭﻧﺪ‪.‬‬

‫ﺍﻱ ﻣﺰﺩﺍ ! ﺍﻱ ﺳ‪‬ـﭙ‪‬ﻨﺪﺍﺭﻣ‪‬ﺪ !‬

‫ﻣﺎ ﺭﺍ ﺍﺯ ﻛﻴﻦ ﺗﻮﺯﻱ ِﺩﺷﻤﻨﺎﻥ ﻧﮕﺎﻩ ﺩﺍﺭﻳﺪ‪.‬‬

‫ﺍﻱ ﺩﺭﻭﺝ ِﺩﻳﻮﺧﻮﻱ !‬

‫ﻧﺎﺑﻮﺩﺷﻮ‪.‬‬

‫ﺍﻱ ﺩﻳﻮﺯﺍﺩﮔﺎﻥ !‬

‫ﻧﺎﺑﻮﺩ ﺷﻮﻳﺪ‪.‬‬

‫ﺍﻱ ﺩﺭﻭﺝ !‬

‫ﺩﻭﺭﺷﻮ ﻭ ﺑﻤﻴﺮ‪.‬‬

‫ﺍﻱ ﺩﺭﻭﺝ !‬

‫ﺍﺯ ﺍﻳﻦ ﺟﺎ ﺑﮕﺮﻳﺰ ﻭ ﺩﻭﺭﺷﻮ‪ .‬ﺑﻪ ﺳﺮﺯﻣﻴﻦ ﻫﺎﻱ ﺍﭘﺎﺧﺘﺮ ﺩﻭﺭﺷﻮ ﻭ ﺑﻤﻴﺮ‪ .‬ﻣﺒﺎﺩ ﻛﻪ ﺗﻮ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ﺳ‪‬ﭙـَﻨﺪ ﻣﻴﻨﻮ ﺭﺍ ﻧﺎﺑﻮﺩ‬
‫ﻛﻨﻲ‪.‬‬

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‫ﭘﺎﻧﻮﺷﺖ ﻫﺎ ‪:‬‬

‫‪ .1‬ﺑﻨﺪ ‪ ،46‬ﻓﺮﮔﺮﺩ ﻧﻬﻢ‪.‬‬

‫‪ .2‬ﺩﺭ ﺭﻭﻧﺪ ﭘﺎﻙ ﻛﺮﺩﻥ‪ ،‬ﺻﺪﺍ ﻭ ﺩﺳﺖ ﺑﺎ ﻫﻢ ﺳﺮﮔﺮﻡ ﻛﺎﺭﻧﺪ‪ .‬ﻧﻴﺎﻳﺶ ﻫﺎﻳﻲ ﻛﻪ ﻧﺎﭘﺎﻙ‪ ،‬ﻫﻨﮕﺎﻡ ﭘﺎﻙ ﻛﺮﺩﻥ ﺧﻮﻳﺶ ﺑﺎﻳﺪ‬
‫ﺑﺮﺧﻮﺍﻧﺪ‪ ،‬ﺩﺭ ﻓﺮﮔﺮﺩ ﭘﻴﺸﻴﻦ ﺁﻣﺪ؛ ﺍﻣﺎ ﺩﺭ ﺍﻳﻦ ﻓﺮﮔﺮﺩ ﺑﺎ ﻓﻬﺮﺳﺖ ﺗﻔﺼﻴﻠﻲ ﻧﻴﺎﻳﺶ ﻫﺎﻳﻲ ﻛﻪ ﺑﺎﻳﺪ ﺩﻭ ﺗﺎ ﭼﻬﺎﺭ ﺑﺎﺭ ﺧﻮﺍﻧﺪﻩ‬
‫ﺷﻮﺩ‪ ،‬ﺑﺮﻣﻲ ﺧﻮﺭﻳﻢ‪ .‬ﻫﻨﮕﺎﻡ ﺧﻮﺍﻧﺪﻥ ﺍﻳﻦ ﻧﻴﺎﻳﺶ ﻫﺎ ﺫﻛﺮ ﻧﺸﺪﻩ ﺍﺳﺖ ﻭ ﻣﺎ ﻧﻤﻲ ﺩﺍﻧﻴﻢ ﻛﻪ ﺁﻥ ﻫﺎ ﺭﺍ ﻫﻤﺮﺍﻩ ﻧﻴﺎﻳﺶ ﻫﺎﻳﻲ ﻛﻪ‬
‫ﺩﺭ ﻓﺮﮔﺮﺩ ﭘﻴﺸﻴﻦ ﺑﻪ ﺧﻮﺍﻧﺪﻥ ﺁﻥ ﻫﺎ ﻓﺮﻣﺎﻥ ﺩﺍﺩﻩ ﺷﺪﻩ ﺍﺳﺖ ﻣﻲ ﺧﻮﺍﻧﻨﺪ ‪ -‬ﻭ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺑﺎﻳﺪ ﺩﺭ ﻣﺪﺕ ﺷﺴﺘﻦ‬
‫ﻧﺎﭘﺎﻙ ﺧﻮﺍﻧﺪﻩ ﺷﻮﺩ ‪ -‬ﻭ ﻳﺎ ﺑﺮﺍﻱ ﺍﺟﺮﺍ ﺩﺭ ﺗﻤﺎﻡ ﻣﺮﺍﺳﻢ‪ ،‬ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬

‫ﺍﻳﻦ ﻧﻴﺎﻳﺶ ﻫﺎ ‪ -‬ﻫﻤﺎﻧﻨﺪ ﻧﻴﺎﻳﺶ ﻫﺎﻱ ﭘﻴﺸﻴﻦ ‪ -‬ﺍﺯ “ﮔﺎﻫﺎﻥ” ‪ -‬ﻛﻬﻦ ﺗﺮﻳﻦ ﻭ ﻭﺭﺟﺎﻭﻧﺪﺗﺮﻳﻦ ﺑﺨﺶ ﺍﻭﺳﺘﺎ ‪ -‬ﺑﺮﮔﺮﻓﺘﻪ ﺷﺪﻩ‬
‫ﻭ ﺑﺮﺍﻱ ﺍﻳﻦ ﻣﻨﻈﻮﺭ ﺧﺎﺹ ﻧﻮﺷﺘﻪ ﻧﺸﺪﻩ ﺍﺳﺖ؛ ﺍﻣﺎ ‪ -‬ﭼﻨﺎﻥ ﻛﻪ ﺩﺭ ﻫﻤﻪ ﻱ ﺁﻳﻴﻦ ﻫﺎ ﺍﺗﻔﺎﻕ ﻣﻲ ﺍﻓﺘﺪ ‪ -‬ﺍﺯ ﺁﻥ ﭼﻪ ﻛﻪ ﺩﺭ‬
‫ﺳﺮﻭﺩﻫﺎﻱ ﻭﺭﺟﺎﻭﻧﺪ ﻛﻬﻦ ﻣﻲ ﺗﻮﺍﻧﺪ ﻛﻢ ﻭ ﺑﻴﺶ ﺑﻪ ﺁﺳﺎﻧﻲ ﺩﺭ ﺍﻳﻦ ﻭﺿﻌﻴﺖ ﺧﺎﺹ ﺑﻪ ﻛﺎﺭ ﺁﻳﺪ‪ ،‬ﺍﺳﺘﻔﺎﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺍﺯ‬
‫ﺑﺮﺧﻮﺍﻧﻲ ﺍﻳﻦ ﺑﻨﺪﻫﺎﻱ ﮔﺎﻫﺎﻥ ﺑﺎ ﻋﺰﺍﻳﻢ ﺧﻮﺍﻧﻲ ﺩﻧﺒﺎﻝ ﻣﻲ ﺷﻮﺩ ﻛﻪ ﺑﻪ ﺯﺑﺎﻥ ﻣﻌﻤﻮﻟﻲ ﺍﻭﺳﺘﺎﻳﻲ ﺑﻪ ﻧﮕﺎﺭﺵ ﺩﺭﺁﻣﺪﻩ ﻭ ﺁﺷﻜﺎﺭ‬
‫ﺍﺳﺖ ﻛﻪ ﺑﺮﺍﻱ ﻫﻤﻴﻦ ﻣﻮﺭﺩ ﺗﺼﻨﻴﻒ ﺷﺪﻩ ﺍﺳﺖ‪).‬ﺯﻳﺮﻧﻮﺱ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺑﺮ ﮔﺰﺍﺭﺵ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .3‬ﻳﺴﻨﺎ‪ ،‬ﻫﺎﺕ ‪ ،28‬ﺑﻨﺪ ‪ .1‬ﻳﺴﻨﺎ‪ ،‬ﻫﺎﺕ ‪ ،41‬ﺑﻨﺪ ‪.5‬‬

‫ﻳﺴﻨﺎ‪ ،‬ﻫﺎﺕ‪ ،35 ،‬ﺑﻨﺪ ‪ .2‬ﻳﺴﻨﺎ‪ ،‬ﻫﺎﺕ ‪ ،43‬ﺑﻨﺪ ‪.1‬‬

‫ﻳﺴﻨﺎ‪ ،‬ﻫﺎﺕ ‪ ،35‬ﺑﻨﺪ ‪ .8‬ﻳﺴﻨﺎ‪ ،‬ﻫﺎﺕ ‪ ،47‬ﺑﻨﺪ ‪.1‬‬

‫ﻳﺴﻨﺎ‪ ،‬ﻫﺎﺕ ‪ ،39‬ﺑﻨﺪ ‪ .4‬ﻳﺴﻨﺎ‪ ،‬ﻫﺎﺕ ‪ ،51‬ﺑﻨﺪ ‪.1‬‬

‫ﻳﺴﻨﺎ‪ ،‬ﻫﺎﺕ ‪ ،41‬ﺑﻨﺪ ‪ .3‬ﻳﺴﻨﺎ‪ ،‬ﻫﺎﺕ ‪ ،53‬ﺑﻨﺪ ‪.1‬‬

‫‪ .4‬ﺩﻧﺒﺎﻟﻪ ﻱ ﺟﻤﻠﻪ ﻣﺎﻧﻨﺪ ﺑﻨﺪ ‪ 5‬ﺍﺳﺖ‪.‬‬

‫‪ .5‬ﻳﺴﻨﺎ‪ ،‬ﻫﺎﺕ ‪ ،27‬ﺑﻨﺪ ‪ - 14‬ﻳﺴﻨﺎ‪ ،‬ﻫﺎﺕ ‪ ،33‬ﺑﻨﺪ ‪ - 11‬ﻳﺴﻨﺎ‪ ،‬ﻫﺎﺕ ‪ ،35‬ﺑﻨﺪ ‪ - 5‬ﻳﺴﻨﺎ‪ ،‬ﻫﺎﺕ ‪ ،53‬ﺑﻨﺪ ‪.9‬‬

‫‪ .6‬ﺩﻧﺒﺎﻟﻪ ﻱ ﺟﻤﻠﻪ ﻣﺎﻧﻨﺪ ﺑﻨﺪ ‪ 9‬ﺍﺳﺖ‪.‬‬

‫‪ .7‬ﻳﺴﻨﺎ‪ ،‬ﻫﺎﺕ ‪ ،27‬ﺑﻨﺪ ‪ - 13‬ﻳﺴﻨﺎ‪ ،‬ﻫﺎﺕ ‪ ،34‬ﺑﻨﺪ ‪ - 15‬ﻳﺴﻨﺎ‪ ،‬ﻫﺎﺕ ‪ ،54‬ﺑﻨﺪ ‪.1‬‬

‫‪ .8‬ﺩﻧﺒﺎﻟﻪ ﻱ ﺟﻤﻠﻪ ﻣﺎﻧﻨﺪ ﺑﻨﺪ ‪ 13‬ﺍﺳﺖ‪.‬‬

‫‪ .9‬ﺑﻨﺪﻫﺎﻱ ‪ 19‬ﺗﺎ ‪ 21‬ﻓﺮﮔﺮﺩ ﻫﺸﺘﻢ‪.‬‬

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‫ﻓﺮﮔﺮﺩ ﻳﺎﺯﺩﻫﻢ‬

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‫‪1‬‬

‫ﺯﺭﺗﺸﺖ ﺍﺯ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺮﺳﻴﺪ ‪:‬‬

‫ﺍﻱ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ! ﺍﻱ ﺳﭙﻨﺪﺗﺮﻳﻦ ﻣﻴﻨﻮ ! ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﭼﮕﻮﻧﻪ ﺧﺎﻧﻪ ﺭﺍ‪ ،‬ﺁﺗﺶ ﺭﺍ‪ ،‬ﺁﺏ ﺭﺍ‪ ،‬ﺧﺎﻙ ﺭﺍ‪ ،‬ﺳﺘﻮﺭﺍﻥ ﺭﺍ‪ ،‬ﮔﻴﺎﻫﺎﻥ ﺭﺍ‪ ،‬ﺍﺷﻮﻥ ﻣﺮﺩ ﺭﺍ‪ ،‬ﺍﺷﻮﻥ ﺯﻥ ﺭﺍ‪ ،‬ﺳﺘﺎﺭﮔﺎﻥ ﺭﺍ‪ ،‬ﻣﺎﻩ ﺭﺍ‪،‬‬
‫ﺧﻮﺭﺷﻴﺪ ﺭﺍ‪ ،‬ﺭﻭﺷﻨﻲ ﺑﻲ ﭘﺎﻳﺎﻥ ﺭﺍ ﻭ ﻫﻤﻪ ﻱ ﺁﻓﺮﻳﺪﮔﺎﻥ ﻧﻴﻚ ﻣﺰﺩﺍ ‪ -‬ﺯﺍﺩﮔﺎﻥ ﺳﭙﻨﺪ ﻣﻴﻨﻮ ‪ -‬ﺭﺍ ﭘﺎﻙ ﻛﻨﻢ ؟)‪(1‬‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺗﻮ ﻧﻴﺎﻳﺶ ﻫﺎﻱ ﻭﻳﮋﻩ ﻱ ﭘﺎﻙ ﻛﺮﺩﻥ ﺁﻟﻮﺩﮔﺎﻥ ﺭﺍ ﺑﺮﺧﻮﺍﻥ‪ ،‬ﺁﻧﮕﺎﻩ ﺧﺎﻧﻪ‪ ،‬ﺁﺗﺶ‪ ،‬ﺁﺏ‪ ،‬ﺧﺎﻙ‪ ،‬ﺳﺘﻮﺭﺍﻥ‪ ،‬ﮔﻴﺎﻫﺎﻥ‪ ،‬ﺍﺷﻮﻥ ﻣﺮﺩ‪،‬‬
‫ﺍﺷﻮﻥ ﺯﻥ‪ ،‬ﺳﺘﺎﺭﮔﺎﻥ‪ ،‬ﻣﺎﻩ‪ ،‬ﺧﻮﺭﺷﻴﺪ‪ ،‬ﺭﻭﺷﻨﻲ ﺑﻲ ﭘﺎﻳﺎﻥ ﻭ ﻫﻤﻪ ﻱ ﺁﻓﺮﻳﺪﮔﺎﻥ ﻧﻴﻚ ﻣﺰﺩﺍ ‪ -‬ﺯﺍﺩﮔﺎﻥ ﺳﭙﻨﺪ ﻣﻴﻨﻮ ‪ -‬ﭘﺎﻙ ﻣﻲ‬
‫ﺷﻮﻧﺪ‪.‬‬

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‫ﺑﺮ ﺗﻮﺳﺖ ﻛﻪ ﺍﻳﻦ ﭘﻴﺮﻭﺯﻣﻨﺪﺗﺮﻳﻦ ﻭ ﭼﺎﺭﻩ ﺑﺨﺶ ﺗﺮﻳﻦ ﺑﺎژ ﺭﺍ ﺑﺮﺑﺨﻮﺍﻧﻲ‪.‬‬

‫ﺑﺮ ﺗﻮﺳﺖ ﻛﻪ “ﺍﻫﻮﻥَ ﻭ‪‬ﻳﺮﻳ‪‬ﻪ ‪ ”...‬ﺭﺍ ﭘﻨﺞ ﺑﺎﺭ ﺑﺴﺮﺍﻳﻲ ‪:‬‬

‫ﺑﺎﻳﺪ ﻣﻮﺑﺪﻱ ﭘﻴﺸﺎﭘﻴﺶ ﺍﺯ ﺩﺍﺭﺍﺯﺍﻱ ﺁﻥ ﺭﺍﻩ ﺑﮕﺬﺭﺩ ﻭ ﺍﻳﻦ ﭘﻴﺮﻭﺯﻣﻨﺪﺗﺮﻳﻦ ﻭ ﭼﺎﺭﻩ ﺑﺨﺶ ﺗﺮﻳﻦ ﺑﺎژ ﺭﺍ ﺍﺯ ﺑﺮﺧﻮﺍﻧﺪ ‪:‬‬

‫“ﻳ‪‬ﺜَﻪ ﺍَﻫﻮﻭ‪‬ﻳﺮﻳﻮ‪”. ..‬‬

‫ﺍﻱ ﻣﺰﺩﺍ !‬

‫ﺑﺪﺍﻥ ﻫﻨﮕﺎﻡ ﻛﻪ ﺩ‪‬ﺭﻭ‪‬ﻧﺪ ﺁﺯﺭﺩﻥ ِﻣﺮﺍ ﻛﻤﺮ ﻣﻲ ﺑﻨﺪﺩ‪ ،‬ﺟﺰ “ﺁﺫﺭ” ﻭ “ﻣﻨﺶ ] ﻧﻴﻚ [” ﺗﻮ ‪ -‬ﻛﻪ “ﺍﺷﻪ” ﺍﺯ ﻛﺮﺩﺍﺭﺷﺎﻥ ﻛﺎﺭﺁﻣﺪ ﻣﻲ‬
‫ﺷﻮﺩ ‪ -‬ﭼﻪ ﻛﺲ ﻣﺮﺍ ﭘﻨﺎﻩ ﺧﻮﺍﻫﺪ ﺑﺨﺸﻴﺪ ؟‬

‫ﺍﻱ ﺍﻫﻮﺭﻩ !‬

‫“ﺩﻳﻦ ِ” ﻣﺮﺍ ﺍﺯ ﺍﻳﻦ ﺁﻣﻮﺯﺵ ﺑﻴﺎﮔﺎﻫﺎﻥ‪(2).‬‬

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‫ﭼﻮﻥ ﺑﺨﻮﺍﻫﻲ ﺧﺎﻧﻪ ﺭﺍ ﭘﺎﻙ ﻛﻨﻲ‪ ،‬ﺍﻳﻦ ﻧﻴﺎﻳﺶ ﺭﺍ ﺑﻪ ﺑﺎﻧﮓ ﺑﻠﻨﺪ ﺑﺮﺧﻮﺍﻥ ‪:‬‬

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‫ﺩﻳﺮﮔﺎﻫﻲ ﺍﺳﺖ ﻛﻪ “ﺑـِﻨﺪﻭ‪ ”‬ﺑﺰﺭگ ﺗﺮﻳﻦ ﺳﺘﻴﻬﻨﺪﻩ ﺑﺎ ﻣﻦ ﺍﺳﺖ؛ ] ﻣﻨﻲ [ ﻛﻪ ﺧﻮﺍﺳﺘﺎﺭ ] ﺭﻫﻨﻤﻮﻧﻲ ﻭ [ ﺧﺸﻨﻮﺩﻱ‬
‫ﮔﻤﺮﺍﻫﺎﻥ ﺩﺭ ﭘﺮﺗﻮ ﺍﺷﻪ ﺍﻡ‪.‬‬

‫ﺍﻱ ﻣﺰﺩﺍ !‬

‫ﺑﺎ ﭘﺎﺩﺍﺵ ﻧﻴﻚ ﺑﻪ ﺳﻮﻱ ﻣﻦ ﺁﻱ ﻭ ﻣﺮﺍ ﭘﻨﺎﻩ ﺑﺨﺶ ﺗﺎ ﺩﺭ ﭘﺮﺗﻮ ﻣﻨﺶ ﻧﻴﻚ ﺍﻭ ﺭﺍ ﺷﻜﺴﺖ ﺩﻫﻢ‪(3).‬‬

‫ﭼﻮﻥ ﺑﺨﻮﺍﻫﻲ ﺁﺗﺶ ﺭﺍ ﭘﺎﻙ ﻛﻨﻲ‪ ،‬ﺍﻳﻦ ﻧﻴﺎﻳﺶ ﺭﺍ ﺑﻪ ﺑﺎﻧﮓ ﺑﻠﻨﺪ ﺑﺮﺧﻮﺍﻥ ‪:‬‬

‫ﺍﻱ ﻣﺰﺩﺍ ﺍﻫﻮﺭﻩ !‬

‫ﻧﺨﺴﺖ ﺑﻪ ﻣﻴﺎﻧﺠﻲ ﻛﻨﺶ ﺁﺫﺭ ﻭ ﺑﻪ ﺩﺳﺘﻴﺎﺭﻱ ﺳﭙﻨﺪ ﻣﻴﻨﻮﻱ ﺗﻮ‪ ،‬ﺑﻪ ﺗﻮ ﻧﺰﺩﻳﻚ ﻣﻲ ﺷﻮﻳﻢ‪.‬‬

‫ﺁﺫﺭ ﻛﺴﻲ ﺭﺍ ﮔﺰﻧﺪ ﺭﺳﺎﻧﺪ ﻛﻪ ﺗﻮ ﺁﺯﺭﺩﻥ ﺍﻭ ﺭﺍ ﺧﻮﺍﺳﺘﻪ ﺑﺎﺷﻲ‪(4).‬‬

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‫ﭼﻮﻥ ﺑﺨﻮﺍﻫﻲ ﺁﺏ ﺭﺍ ﭘﺎﻙ ﻛﻨﻲ‪ ،‬ﺍﻳﻦ ﻧﻴﺎﻳﺶ ﺭﺍ ﺑﻪ ﺑﺎﻧﮓ ﺑﻠﻨﺪ ﺑﺮﺧﻮﺍﻥ ‪:‬‬

‫ﺍﻳﻨﻚ ﺁﺏ ﻫﺎ ﺭﺍ ﻣﻲ ﺳﺘﺎﻳﻴﻢ؛ ﺁﺏ ﻫﺎﻱ ﻓﺮﻭﭼﻜﻴﺪﻩ ﻭ ﮔﺮﺩ ﺁﻣﺪﻩ ﻭ ﺭﻭﺍﻥ ﺷﺪﻩ ﻭ ﺧﻮﺏ ﻛﻨﺶ ﺍَﻫﻮﺭﺍﻳﻲ ﺭﺍ‪.‬‬

‫] ﺍﻱ ﺁﺏ ﻫﺎ ! [‬

‫ﺷﻤﺎ ﺭﺍ ﻛﻪ ﺑﻪ ﺧﻮﺑﻲ ﺭﻭﺍﻥ ﻭ ﺑﻪ ﺧﻮﺑﻲ ﺩﺭ ﺧﻮﺭ ﺷﻨﺎﻭﺭﻱ ﻭ ﺑﻪ ﺧﻮﺑﻲ ﺳﺰﺍﻭﺍﺭ ﺷﺴﺖ ﻭﺷﻮ ﻭ ﺑﺨﺸﺎﻳﺶ ﺩﻭ ﺟﻬﺎﻧﻴﺪ‪،‬‬
‫]ﻣﻲﺳﺘﺎﻳﻴﻢ [‪(5).‬‬

‫ﭼﻮﻥ ﺑﺨﻮﺍﻫﻲ ﺧﺎﻙ ﺭﺍ ﭘﺎﻙ ﻛﻨﻲ‪ ،‬ﺍﻳﻦ ﻧﻴﺎﻳﺶ ﺭﺍ ﺑﻪ ﺑﺎﻧﮓ ﺑﻠﻨﺪ ﺑﺮﺧﻮﺍﻥ ‪:‬‬

‫ﺍﻳﻨﻚ ﺯﻣﻴﻦ ﺭﺍ ﻣﻲ ﺳﺘﺎﻳﻴﻢ؛ ﺯﻣﻴﻨﻲ ﻛﻪ ﻣﺎ ﺭﺍ ﺩﺭ ﺑﺮ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪.‬‬

‫ﺍﻱ ﺍََﻫﻮﺭﻩ ﻣ‪‬ﺰﺩﺍ !‬

‫ﺯﻧﺎﻥ ﺭﺍ ﻣﻲ ﺳﺘﺎﻳﻴﻢ‪ .‬ﺯﻧﺎﻧﻲ ﺭﺍ ﻛﻪ ﺍﺯ ﺁﻥ ِﺗﻮ ﺑﻪ ﺷﻤﺎﺭ ﺁﻳﻨﺪ ﻭ ﺍﺯ ﺑﻬﺘﺮﻳﻦ ﺍَﺷَﻪ ﺑﺮﺧﻮﺭﺩﺍﺭﻧﺪ‪ ،‬ﻣﻲ ﺳﺘﺎﻳﻴﻢ‪(6).‬‬

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‫ﭼﻮﻥ ﺑﺨﻮﺍﻫﻲ ﺳﺘﻮﺭﺍﻥ ﺭﺍ ﭘﺎﻙ ﻛﻨﻲ‪ ،‬ﺍﻳﻦ ﻧﻴﺎﻳﺶ ﺭﺍ ﺑﻪ ﺑﺎﻧﮓ ﺑﻠﻨﺪ ﺑﺮﺧﻮﺍﻥ ‪:‬‬

‫ﺍﺯ ﭘﻲ ﭘﺎﺩﺍﺵ ﭘﺴﻴﻦ‪ ،‬ﺑﻬﺘﺮﻳﻦ ﻛﻨﺶ ﺭﺍ ﻫﻤﻲ ﮔﻮﻳﻴﻢ ﺑﻪ ﺩﺍﻧﺎﻳﺎﻥ ﻭ ﻧﺎﺩﺍﻧﺎﻥ‪ ،‬ﺑﻪ ﺷﻬﺮﻳﺎﺭﺍﻥ ﻭ ﺷﻬﺮﻭﻧﺪﺍﻥ ﻛﻪ ﺟﻬﺎﻥ ﺭﺍ ﺁﺑﺎﺩ‬
‫ﻛﻨﻨﺪ ﻭ ﺭﺍﻣﺶ ﺑﺨﺸﻨﺪ‪(7).‬‬

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‫ﭼﻮﻥ ﺑﺨﻮﺍﻫﻲ ﮔﻴﺎﻫﺎﻥ ﺭﺍ ﭘﺎﻙ ﻛﻨﻲ‪ ،‬ﺍﻳﻦ ﻧﻴﺎﻳﺶ ﺭﺍ ﺑﻪ ﺑﺎﻧﮓ ﺑﻠﻨﺪ ﺑﺮﺧﻮﺍﻥ ‪:‬‬

‫ﺑﻪ ﺭﺍﺳﺘﻲ ﺍﻭ ﭘﻨﺎﻫﮕﺎﻩ ﻧﻴﻚ ﻣﺎﺳﺖ ﻭ ﭘﺎﻳﺪﺍﺭﻱ ﻭ ﺗﻮﺵ ﻭ ﺗﻮﺍﻥ ‪ ] -‬ﺩﻭ ﺩﻫﺶ ِ[ ﺍﺭﺟﻤﻨﺪ ﻣﻨﺶ ﻧﻴﻚ ﺭﺍ ‪ -‬ﺑﻪ ﻣﺎ ﺍﺭﺯﺍﻧﻲ ﻣﻲ‬
‫ﺩﺍﺭﺩ‪.‬‬

‫ﻣﺰﺩﺍ ﺍﻫﻮﺭﻩ ﺩﺭ ﭘﺮﺗﻮ ﺍﺷﻪ ﺍﺯ ﺁﻏﺎﺯ ﺯﻧﺪﮔﻲ‪ ،‬ﮔﻴﺎﻫﺎﻥ ﺭﺍ ﺑﺮ ﺁﻥ ﺑﺮﻭﻳﺎﻧﻴﺪ‪(8).‬‬

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‫ﭼﻮﻥ ﺑﺨﻮﺍﻫﻲ ﺍﺷﻮﻥ ﻣﺮﺩ ﻳﺎ ﺍﺷﻮﻥ ﺯﻧﻲ ﺭﺍ ﭘﺎﻙ ﻛﻨﻲ‪ ،‬ﺍﻳﻦ ﻧﻴﺎﻳﺶ ﺭﺍ ﺑﻪ ﺑﺎﻧﮓ ﺑﻠﻨﺪ ﺑﺮﺧﻮﺍﻥ ‪:‬‬

‫] ﺯ‪‬ﻭﺕ ﻭ ﺭﺍﺳﭙﻲ ‪[ :‬‬

‫ﺍﻱ ﺍَﻳﺮﻳ‪‬ﻤ‪‬ﻦ ِﮔﺮﺍﻣﻲ !‬

‫ﺑﺪﻳﻦ ﺟﺎ ﺁﻱ ﻣﺮﺩﺍﻥ ﻭ ﺯﻧﺎﻥ ﺯ‪‬ﺭﺗﺸﺘﻲ ﺭﺍ؛ ﻳﺎﺭﻱ ﻣﻨﺶ ِﻧﻴﻚ ﺭﺍ؛ ﻳﺎﺭﻱ ِﻫﺮﺁﻥ “ﺩﻳﻦ”ﻱ ﺭﺍ ﻛﻪ ﺩﺭ ﺧﻮﺭ ﭘﺎﺩﺍﺷﻲ ﮔﺮﺍﻧﺒﻬﺎﺳﺖ‪.‬‬

‫ﺩﻫﺶ ﺁﺭﻣﺎﻧﻲ ﺍﺷﻪ ﺭﺍ ﻛﻪ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﺍﺭﺯﺍﻧﻲ ﺩﺍﺭﺩ‪ ،‬ﺧﻮﺍﺳﺘﺎﺭﻡ‪.‬‬

‫“ﺍَﺷ‪‬ﻢ ﻭ‪‬ﻫﻮ ‪(9)”...‬‬

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‫ﭘﺲ ﺑﺮ ﺗﻮﺳﺖ ﻛﻪ ﺍﻳﻦ ﭘﻴﺮﻭﺯﻣﻨﺪﺗﺮﻳﻦ ﻭ ﭼﺎﺭﻩ ﺑﺨﺶ ﺗﺮﻳﻦ ﺑﺎژ ﺭﺍ ﺍﺯ ﺑﺮ ﺑﺨﻮﺍﻧﻲ‪.‬‬

‫ﺑﺮ ﺗﻮﺳﺖ ﻛﻪ ﺗﻮ “ﺍﻫﻮﻥ ﻭﻳﺮﻳﻪ ‪ ”...‬ﺭﺍ ﻫﺸﺖ ﺑﺎﺭ ﺑﺴﺮﺍﻳﻲ ‪:‬‬

‫ﺑﺎﻳﺪ ﻣﻮﺑﺪﻱ ﭘﻴﺸﺎﭘﻴﺶ ﺍﺯ ﺩﺍﺭﺍﺯﺍﻱ ﺁﻥ ﺭﺍﻩ ﺑﮕﺬﺭﺩ ﻭ ﺍﻳﻦ ﭘﻴﺮﻭﺯﻣﻨﺪﺗﺮﻳﻦ ﻭ ﭼﺎﺭﻩ ﺑﺨﺶ ﺗﺮﻳﻦ ﺑﺎژ ﺭﺍ ﺍﺯ ﺑﺮﺧﻮﺍﻧﺪ ‪:‬‬

‫“ﻳ‪‬ﺜَﻪ ﺍَﻫﻮﻭ‪‬ﻳﺮﻳﻮ‪”. ..‬‬

‫ﺍﻱ ﻣﺰﺩﺍ !‬

‫ﺑﺪﺍﻥ ﻫﻨﮕﺎﻡ ﻛﻪ ﺩ‪‬ﺭﻭ‪‬ﻧﺪ ﺁﺯﺭﺩﻥ ِﻣﺮﺍ ﻛﻤﺮ ﻣﻲ ﺑﻨﺪﺩ‪ ،‬ﺟﺰ “ﺁﺫﺭ” ﻭ “ﻣﻨﺶ ] ﻧﻴﻚ [” ﺗﻮ ‪ -‬ﻛﻪ “ﺍﺷﻪ” ﺍﺯ ﻛﺮﺩﺍﺭﺷﺎﻥ ﻛﺎﺭﺁﻣﺪ ﻣﻲ‬
‫ﺷﻮﺩ ‪ -‬ﭼﻪ ﻛﺲ ﻣﺮﺍ ﭘﻨﺎﻩ ﺧﻮﺍﻫﺪ ﺑﺨﺸﻴﺪ ؟‬

‫ﺍﻱ ﺍﻫﻮﺭﻩ !‬

‫“ﺩﻳﻦ ِ” ﻣﺮﺍ ﺍﺯ ﺍﻳﻦ ﺁﻣﻮﺯﺵ ﺑﻴﺎﮔﺎﻫﺎﻥ‪(10).‬‬

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‫ﻣﻦ ﺧﺸﻢ ﺭﺍ ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ‪.‬‬

‫ﻣﻦ “ﻧﺴﻮ” ﺭﺍ ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ‪.‬‬

‫ﻣﻦ ﺁﻻﻳﺶ ﺁﺷﻜﺎﺭ ﺭﺍ ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ‪.‬‬

‫ﻣﻦ ﺁﻻﻳﺶ ﭘﻨﻬﺎﻥ ﺭﺍ ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ‪.‬‬

‫ﻣﻦ “ﺧـْﺮﻭ” ﺭﺍ ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ‪.‬‬

‫ﻣﻦ “ﺧـْﺮﻭﻳ‪‬ﻐﻨﻲ” ﺭﺍ ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ‪.‬‬

‫ﻣﻦ “ﺑﻮﻳﺬﻱ” ﺭﺍ ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ‪.‬‬

‫ﻣﻦ “ﺑﻮﻳﺬﻳﮋﺍ” ﺭﺍ ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ‪.‬‬

‫ﻣﻦ “ﻛﻮﻧﺪﻱ” ﺭﺍ ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ‪.‬‬

‫ﻣﻦ “ﻛﻮﻧﺪﻳﺰَ” ﺭﺍ ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ‪.‬‬

‫ﻣﻦ “ﺑﻮﺷﺎﺳﭗِ” ﺯﺭﺩ ﺭﺍ ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ‪.‬‬

‫ﻣﻦ “ﺑﻮﺷﺎﺳﭗِ” ﺩﺭﺍﺯ ﺩﺳﺖ ﺭﺍ ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ‪.‬‬

‫ﻣﻦ “ﻣﻮﻳﺬﻱ” ﺭﺍ ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ‪.‬‬

‫ﻣﻦ “ﻛـَﺒ‪‬ﺴﺖ” ﺭﺍ ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ‪.‬‬

‫ﻣﻦ ﺁﻥ ﭘﺮﻱ ﺭﺍ ﻛﻪ ﺑﺮ ﺁﺗﺶ ﻭ ﺁﺏ ﻭ ﺧﺎﻙ ﻭ ﺳﺘﻮﺭ ﻭ ﮔﻴﺎﻩ ﻓﺮﻭﺩ ﺁﻳﺪ‪ ،‬ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ‪.‬‬

‫ﻣﻦ ﺁﻥ ﺩﻳﻮ ﻧﺎﭘﺎﻛﻲ ﺭﺍ ﻛﻪ ﺑﺮ ﺁﺗﺶ ﻭ ﺁﺏ ﻭ ﺧﺎﻙ ﻭ ﺳﺘﻮﺭ ﻭ ﮔﻴﺎﻩ ﻓﺮﻭﺩ ﺁﻳﺪ‪ ،‬ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ‪.‬‬

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‫ﺍﻱ ﺍﻫﺮﻳﻤﻦ ﺗﺒﻬﻜﺎﺭ !‬

‫ﻣﻦ ﺗﻮ ﺭﺍ ﺍﺯ ﺁﺗﺶ ﻭ ﺁﺏ ﻭ ﺧﺎﻙ ﻭ ﺳﺘﻮﺭ ﻭ ﮔﻴﺎﻩ ﻭ ﺍﺷﻮﻥ ﻣﺮﺩ ﻭ ﺍﺷﻮﻥ ﺯﻥ‪ ،‬ﺍﺯ ﺳﺘﺎﺭﮔﺎﻥ ﻭ ﻣﺎﻩ ﻭ ﺧﻮﺭﺷﻴﺪ ﻭ ﻓﺮﻭﻍ ﺑﻲ ﺁﻏﺎﺯ‬
‫ﻭ ﺍﺯ ﻫﻤﻪ ﻱ ﺁﻓﺮﻳﺪﮔﺎﻥ ﻧﻴﻚ ﻣﺰﺩﺍ ‪ -‬ﺯﺍﺩﮔﺎﻥ ﺳﭙﻨﺪ ﻣﻴﻨﻮ ‪ -‬ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ‪.‬‬

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‫ﭘﺲ ﺑﺮ ﺗﻮﺳﺖ ﻛﻪ ﺍﻳﻦ ﭘﻴﺮﻭﺯﻣﻨﺪﺗﺮﻳﻦ ﻭ ﭼﺎﺭﻩ ﺑﺨﺶ ﺗﺮﻳﻦ ﺑﺎژ ﺭﺍ ﺍﺯ ﺑﺮ ﺑﺨﻮﺍﻧﻲ‪.‬‬

‫ﺑﺮ ﺗﻮﺳﺖ ﻛﻪ “ﺍﻫﻮﻥ ﻭﻳﺮﻳﻪ ‪ ”...‬ﺭﺍ ﭼﻬﺎﺭ ﺑﺎﺭ ﺑﺴﺮﺍﻳﻲ ‪:‬‬

‫ﺑﺎﻳﺪ ﻣﻮﺑﺪﻱ ﭘﻴﺸﺎﭘﻴﺶ ﺍﺯ ﺩﺍﺭﺍﺯﺍﻱ ﺁﻥ ﺭﺍﻩ ﺑﮕﺬﺭﺩ ﻭ ﺍﻳﻦ ﭘﻴﺮﻭﺯﻣﻨﺪﺗﺮﻳﻦ ﻭ ﭼﺎﺭﻩ ﺑﺨﺶ ﺗﺮﻳﻦ ﺑﺎژ ﺭﺍ ﺍﺯ ﺑﺮﺧﻮﺍﻧﺪ ‪:‬‬

‫“ﻳ‪‬ﺜَﻪ ﺍَﻫﻮﻭ‪‬ﻳﺮﻳﻮ‪”. ..‬‬

‫ﺍﻱ ﻣﺰﺩﺍ !‬

‫ﺑﺪﺍﻥ ﻫﻨﮕﺎﻡ ﻛﻪ ﺩ‪‬ﺭﻭ‪‬ﻧﺪ ﺁﺯﺭﺩﻥ ِﻣﺮﺍ ﻛﻤﺮ ﻣﻲ ﺑﻨﺪﺩ‪ ،‬ﺟﺰ “ﺁﺫﺭ” ﻭ “ﻣﻨﺶ ] ﻧﻴﻚ [” ﺗﻮ ‪ -‬ﻛﻪ “ﺍﺷﻪ” ﺍﺯ ﻛﺮﺩﺍﺭﺷﺎﻥ ﻛﺎﺭﺁﻣﺪ‬
‫ﻣﻲﺷﻮﺩ ‪ -‬ﭼﻪ ﻛﺲ ﻣﺮﺍ ﭘﻨﺎﻩ ﺧﻮﺍﻫﺪ ﺑﺨﺸﻴﺪ ؟‬

‫ﺍﻱ ﺍﻫﻮﺭﻩ !‬

‫“ﺩﻳﻦ ِ” ﻣﺮﺍ ﺍﺯ ﺍﻳﻦ ﺁﻣﻮﺯﺵ ﺑﻴﺎﮔﺎﻫﺎﻥ‪(11).‬‬

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‫ﺧﺸﻢ ﺩﻭﺭ ﺭﺍﻧﺪﻩ ﺷﻮﺩ‪.‬‬

‫“ﻧﺴﻮ” ﺩﻭﺭ ﺭﺍﻧﺪﻩ ﺷﻮﺩ‪.‬‬

‫ﺁﻻﻳﺶ ﺁﺷﻜﺎﺭ ﺩﻭﺭ ﺭﺍﻧﺪﻩ ﺷﻮﺩ‪.‬‬

‫ﺁﻻﻳﺶ ﭘﻨﻬﺎﻥ ﺩﻭﺭ ﺭﺍﻧﺪﻩ ﺷﻮﺩ‪.‬‬

‫“ﺧـْﺮﻭ” ﺩﻭﺭ ﺭﺍﻧﺪﻩ ﺷﻮﺩ‪.‬‬

‫“ﺧـْﺮﻭﻳ‪‬ﻐﻨﻲ” ﺩﻭﺭ ﺭﺍﻧﺪﻩ ﺷﻮﺩ‪.‬‬

‫“ﺑﻮﻳﺬﻱ” ﺩﻭﺭ ﺭﺍﻧﺪﻩ ﺷﻮﺩ‪.‬‬

‫“ﺑﻮﻳﺬﻳﮋﺍ” ﺩﻭﺭ ﺭﺍﻧﺪﻩ ﺷﻮﺩ‪.‬‬

‫“ﻛﻮﻧﺪﻱ” ﺩﻭﺭ ﺭﺍﻧﺪﻩ ﺷﻮﺩ‪.‬‬

‫“ﻛﻮﻧﺪﻳﺰ” ﺩﻭﺭ ﺭﺍﻧﺪﻩ ﺷﻮﺩ‪.‬‬

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‫“ﺑﻮﺷﺎﺳﭗ” ﺯﺭﺩ ﺩﻭﺭ ﺭﺍﻧﺪﻩ ﺷﻮﺩ‪.‬‬

‫“ﺑﻮﺷﺎﺳﭗ” ﺩﺭﺍﺯ ﺩﺳﺖ ﺩﻭﺭ ﺭﺍﻧﺪﻩ ﺷﻮﺩ‪.‬‬

‫“ﻣﻮﻳﺬﻱ” ﺩﻭﺭ ﺭﺍﻧﺪﻩ ﺷﻮﺩ‪.‬‬

‫“ﻛﺒﺴﺖ” ﺩﻭﺭ ﺭﺍﻧﺪﻩ ﺷﻮﺩ‪.‬‬

‫ﺁﻥ ﭘﺮﻱ ﺭﺍ ﻛﻪ ﺑﺮ ﺁﺗﺶ ﻭ ﺁﺏ ﻭ ﺧﺎﻙ ﻭ ﺳﺘﻮﺭ ﻭ ﮔﻴﺎﻩ ﻓﺮﻭﺩ ﺁﻳﺪ‪ ،‬ﺩﻭﺭ ﺭﺍﻧﺪﻩ ﺷﻮﺩ‪.‬‬

‫ﺁﻥ ﺩﻳﻮ ﻧﺎﭘﺎﻛﻲ ﺭﺍ ﻛﻪ ﺑﺮ ﺁﺗﺶ ﻭ ﺁﺏ ﻭ ﺧﺎﻙ ﻭ ﺳﺘﻮﺭ ﻭ ﮔﻴﺎﻩ ﻓﺮﻭﺩ ﺁﻳﺪ‪ ،‬ﺩﻭﺭ ﺭﺍﻧﺪﻩ ﺷﻮﺩ‪(12).‬‬

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‫ﺍﻱ ﺍﻫﺮﻳﻤﻦ ﺗﺒﻬﻜﺎﺭ !‬

‫ﺗﻮ ﺍﺯ ﺁﺗﺶ ﻭ ﺁﺏ ﻭ ﺧﺎﻙ ﻭ ﺳﺘﻮﺭ ﻭ ﮔﻴﺎﻩ ﻭ ﺍﺷﻮﻥ ﻣﺮﺩ ﻭ ﺍﺷﻮﻥ ﺯﻥ ﻭ ﺳﺘﺎﺭﮔﺎﻥ ﻭ ﻣﺎﻩ ﻭ ﺧﻮﺭﺷﻴﺪ ﻭ ﺭﻭﺷﻨﻲ ﺑﻲ ﭘﺎﻳﺎﻥ ﻭ‬
‫ﻫﻤﻪ ﻱ ﺁﻓﺮﻳﺪﮔﺎﻥ ﻧﻴﻚ ﻣﺰﺩﺍ ‪ -‬ﺯﺍﺩﮔﺎﻥ ﺳﭙﻨﺪ ﻣﻴﻨﻮ ‪ -‬ﺩﻭﺭ ﺭﺍﻧﺪﻩ ﺷﻮﻱ‪.‬‬

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‫ﭘﺲ ﺑﺮ ﺗﻮﺳﺖ ﻛﻪ ﺍﻳﻦ ﭘﻴﺮﻭﺯﻣﻨﺪﺗﺮﻳﻦ ﻭ ﭼﺎﺭﻩ ﺑﺨﺶ ﺗﺮﻳﻦ ﺑﺎژ ﺭﺍ ﺍﺯ ﺑﺮ ﺑﺨﻮﺍﻧﻲ‪.‬‬

‫ﺑﺮ ﺗﻮﺳﺖ ﻛﻪ ﺍﻳﻦ ﻧﻴﺎﻳﺶ ﺭﺍ ﭼﻬﺎﺭ ﺑﺎﺭ ﺑﺴﺮﺍﻳﻲ ‪:‬‬

‫ﺍﻱ ﻣﺰﺩﺍ !‬

‫ﻣﺮﺍ ﺍﺯ ﺑﻬﺘﺮﻳﻦ ﮔﻔﺘﺎﺭﻫﺎ ﻭ ﻛﺮﺩﺍﺭﻫﺎ ﺑﻴﺎﮔﺎﻫﺎﻥ ﺗﺎ ﺑﻪ ﺭﺍﺳﺘﻲ ﺩﺭ ﭘﺮﺗﻮ ﺍﺷﻪ ﺑﺎ ﻣﻨﺶ ﻧﻴﻚ ﻭ ﺑﻪ ﺁﺯﺍﺩﻛﺎﻣﻲ ﺗﻮ ﺭﺍ ﺑﺴﺘﺎﻳﻢ‪.‬‬

‫ﺍﻱ ﺍﻫﻮﺭﻩ !‬

‫ﺑﺎ ﺷﻬﺮﻳﺎﺭﻱ ﻣﻴﻨﻮﻱ ﺧﻮﻳﺶ ﻭ ﺑﻪ ﺧﻮﺍﺳﺖ ﺧﻮﺩ‪ ،‬ﺯﻧﺪﮔﺎﻧﻲ ﻧﻮ ﻭ ﺳﺮﺷﺎﺭ ﺍﺯ ﺍﺷﻪ ﺭﺍ ﺑﻪ ﻣﺎ ﺍﺭﺯﺍﻧﻲ ﺩﺍﺭ‪(13).‬‬

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‫ﻣﻦ ﺧﺸﻢ ﺭﺍ ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ‪.‬‬

‫ﻣﻦ “ﻧﺴﻮ” ﺭﺍ ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ‪.‬‬

‫ﻣﻦ ﺁﻻﻳﺶ ﺁﺷﻜﺎﺭ ﺭﺍ ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ‪.‬‬

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‫ﻣﻦ ﺁﻻﻳﺶ ﭘﻨﻬﺎﻥ ﺭﺍ ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ‪.‬‬

‫ﻣﻦ “ﺧـْﺮﻭ” ﺭﺍ ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ‪.‬‬

‫ﻣﻦ “ﺧـْﺮﻭﻳ‪‬ﻐﻨﻲ” ﺭﺍ ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ‪.‬‬

‫ﻣﻦ “ﺑﻮﻳﺬﻱ” ﺭﺍ ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ‪.‬‬

‫ﻣﻦ “ﺑﻮﻳﺬﻳﮋﺍ” ﺭﺍ ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ‪.‬‬

‫ﻣﻦ “ﻛﻮﻧﺪﻱ” ﺭﺍ ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ‪.‬‬

‫ﻣﻦ “ﻛﻮﻧﺪﻳﺰَ” ﺭﺍ ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ‪.‬‬

‫ﻣﻦ “ﺑﻮﺷﺎﺳﭗِ” ﺯﺭﺩ ﺭﺍ ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ‪.‬‬

‫ﻣﻦ “ﺑﻮﺷﺎﺳﭗِ” ﺩﺭﺍﺯ ﺩﺳﺖ ﺭﺍ ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ‪.‬‬

‫ﻣﻦ “ﻣﻮﻳﺬﻱ” ﺭﺍ ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ‪.‬‬

‫ﻣﻦ “ﻛـَﺒ‪‬ﺴﺖ” ﺭﺍ ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ‪.‬‬

‫ﻣﻦ ﺁﻥ ﭘﺮﻱ ﺭﺍ ﻛﻪ ﺑﺮ ﺁﺗﺶ ﻭ ﺁﺏ ﻭ ﺧﺎﻙ ﻭ ﺳﺘﻮﺭ ﻭ ﮔﻴﺎﻩ ﻓﺮﻭﺩ ﺁﻳﺪ‪ ،‬ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ‪.‬‬

‫ﻣﻦ ﺁﻥ ﺩﻳﻮ ﻧﺎﭘﺎﻛﻲ ﺭﺍ ﻛﻪ ﺑﺮ ﺁﺗﺶ ﻭ ﺁﺏ ﻭ ﺧﺎﻙ ﻭ ﺳﺘﻮﺭ ﻭ ﮔﻴﺎﻩ ﻓﺮﻭﺩ ﺁﻳﺪ‪ ،‬ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ‪.‬‬

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‫ﺍﻱ ﺍﻫﺮﻳﻤﻦ ﺗﺒﻬﻜﺎﺭ !‬

‫ﻣﻦ ﺗﻮ ﺭﺍ ﺍﺯ ﺁﺗﺶ ﻭ ﺁﺏ ﻭ ﺧﺎﻙ ﻭ ﺳﺘﻮﺭ ﻭ ﮔﻴﺎﻩ ﻭ ﺍﺷﻮﻥ ﻣﺮﺩ ﻭ ﺍﺷﻮﻥ ﺯﻥ‪ ،‬ﺍﺯ ﺳﺘﺎﺭﮔﺎﻥ ﻭ ﻣﺎﻩ ﻭ ﺧﻮﺭﺷﻴﺪ ﻭ ﻓﺮﻭﻍ ﺑﻲ ﺁﻏﺎﺯ‬
‫ﻭ ﺍﺯ ﻫﻤﻪ ﻱ ﺁﻓﺮﻳﺪﮔﺎﻥ ﻧﻴﻚ ﻣﺰﺩﺍ ‪ -‬ﺯﺍﺩﮔﺎﻥ ﺳﭙﻨﺪ ﻣﻴﻨﻮ ‪ -‬ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ‪(14).‬‬

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‫ﭘﺲ ﺑﺮ ﺗﻮﺳﺖ ﻛﻪ ﺍﻳﻦ ﭘﻴﺮﻭﺯﻣﻨﺪﺗﺮﻳﻦ ﻭ ﭼﺎﺭﻩ ﺑﺨﺶ ﺗﺮﻳﻦ ﺑﺎژ ﺭﺍ ﺍﺯ ﺑﺮ ﺑﺨﻮﺍﻧﻲ‪.‬‬

‫ﺑﺮ ﺗﻮﺳﺖ ﻛﻪ ﻧﻴﺎﻳﺶ “ﺍَﻳﺮﻳ‪‬ﻤ‪‬ﻦ ﺍﻳﺸﻴ‪‬ﻪ” ﺭﺍ ﭼﻬﺎﺭ ﺑﺎﺭ ﺑﺴﺮﺍﻳﻲ ‪:‬‬

‫] ﺯ‪‬ﻭﺕ ﻭ ﺭﺍﺳﭙﻲ‪[ :‬‬

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‫ﺍﻱ ﺍَﻳﺮﻳ‪‬ﻤ‪‬ﻦ ِﮔﺮﺍﻣﻲ !‬

‫ﺑﺪﻳﻦ ﺟﺎ ﺁﻱ ﻣﺮﺩﺍﻥ ﻭ ﺯﻧﺎﻥ ﺯ‪‬ﺭﺗﺸﺘﻲ ﺭﺍ؛ ﻳﺎﺭﻱ ﻣﻨﺶ ِﻧﻴﻚ ﺭﺍ؛ ﻳﺎﺭﻱ ِﻫﺮﺁﻥ “ﺩﻳﻦ”ﻱ ﺭﺍ ﻛﻪ ﺩﺭ ﺧﻮﺭ ﭘﺎﺩﺍﺷﻲ ﮔﺮﺍﻧﺒﻬﺎﺳﺖ‪.‬‬

‫ﺩﻫﺶ ﺁﺭﻣﺎﻧﻲ ﺍﺷﻪ ﺭﺍ ﻛﻪ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﺍﺭﺯﺍﻧﻲ ﺩﺍﺭﺩ‪ ،‬ﺧﻮﺍﺳﺘﺎﺭﻡ‪.‬‬

‫“ﺍَﺷ‪‬ﻢ ﻭ‪‬ﻫﻮ ‪(15)”...‬‬

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‫ﺧﺸﻢ ﺩﻭﺭ ﺭﺍﻧﺪﻩ ﺷﻮﺩ‪.‬‬

‫“ﻧﺴﻮ” ﺩﻭﺭ ﺭﺍﻧﺪﻩ ﺷﻮﺩ‪.‬‬

‫ﺁﻻﻳﺶ ﺁﺷﻜﺎﺭ ﺩﻭﺭ ﺭﺍﻧﺪﻩ ﺷﻮﺩ‪.‬‬

‫ﺁﻻﻳﺶ ﭘﻨﻬﺎﻥ ﺩﻭﺭ ﺭﺍﻧﺪﻩ ﺷﻮﺩ‪.‬‬

‫“ﺧـْﺮﻭ” ﺩﻭﺭ ﺭﺍﻧﺪﻩ ﺷﻮﺩ‪.‬‬

‫“ﺧـْﺮﻭﻳ‪‬ﻐﻨﻲ” ﺩﻭﺭ ﺭﺍﻧﺪﻩ ﺷﻮﺩ‪.‬‬

‫“ﺑﻮﻳﺬﻱ” ﺩﻭﺭ ﺭﺍﻧﺪﻩ ﺷﻮﺩ‪.‬‬

‫“ﺑﻮﻳﺬﻳﮋﺍ” ﺩﻭﺭ ﺭﺍﻧﺪﻩ ﺷﻮﺩ‪.‬‬

‫“ﻛﻮﻧﺪﻱ” ﺩﻭﺭ ﺭﺍﻧﺪﻩ ﺷﻮﺩ‪.‬‬

‫“ﻛﻮﻧﺪﻳﺰ” ﺩﻭﺭ ﺭﺍﻧﺪﻩ ﺷﻮﺩ‪.‬‬

‫“ﺑﻮﺷﺎﺳﭗ” ﺯﺭﺩ ﺩﻭﺭ ﺭﺍﻧﺪﻩ ﺷﻮﺩ‪.‬‬

‫“ﺑﻮﺷﺎﺳﭗ” ﺩﺭﺍﺯ ﺩﺳﺖ ﺩﻭﺭ ﺭﺍﻧﺪﻩ ﺷﻮﺩ‪.‬‬

‫“ﻣﻮﻳﺬﻱ” ﺩﻭﺭ ﺭﺍﻧﺪﻩ ﺷﻮﺩ‪.‬‬

‫“ﻛﺒﺴﺖ” ﺩﻭﺭ ﺭﺍﻧﺪﻩ ﺷﻮﺩ‪.‬‬

‫ﺁﻥ ﭘﺮﻱ ﺭﺍ ﻛﻪ ﺑﺮ ﺁﺗﺶ ﻭ ﺁﺏ ﻭ ﺧﺎﻙ ﻭ ﺳﺘﻮﺭ ﻭ ﮔﻴﺎﻩ ﻓﺮﻭﺩ ﺁﻳﺪ‪ ،‬ﺩﻭﺭ ﺭﺍﻧﺪﻩ ﺷﻮﺩ‪.‬‬

‫ﺁﻥ ﺩﻳﻮ ﻧﺎﭘﺎﻛﻲ ﺭﺍ ﻛﻪ ﺑﺮ ﺁﺗﺶ ﻭ ﺁﺏ ﻭ ﺧﺎﻙ ﻭ ﺳﺘﻮﺭ ﻭ ﮔﻴﺎﻩ ﻓﺮﻭﺩ ﺁﻳﺪ‪ ،‬ﺩﻭﺭ ﺭﺍﻧﺪﻩ ﺷﻮﺩ‪.‬‬

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‫ﺍﻱ ﺍﻫﺮﻳﻤﻦ ﺗﺒﻬﻜﺎﺭ !‬

‫ﺗﻮ ﺍﺯ ﺁﺗﺶ ﻭ ﺁﺏ ﻭ ﺧﺎﻙ ﻭ ﺳﺘﻮﺭ ﻭ ﮔﻴﺎﻩ ﻭ ﺍﺷﻮﻥ ﻣﺮﺩ ﻭ ﺍﺷﻮﻥ ﺯﻥ ﻭ ﺳﺘﺎﺭﮔﺎﻥ ﻭ ﻣﺎﻩ ﻭ ﺧﻮﺭﺷﻴﺪ ﻭ ﺭﻭﺷﻨﻲ ﺑﻲ ﭘﺎﻳﺎﻥ ﻭ‬
‫ﻫﻤﻪ ﻱ ﺁﻓﺮﻳﺪﮔﺎﻥ ﻧﻴﻚ ﻣﺰﺩﺍ ‪ -‬ﺯﺍﺩﮔﺎﻥ ﺳﭙﻨﺪ ﻣﻴﻨﻮ ‪ -‬ﺩﻭﺭ ﺭﺍﻧﺪﻩ ﺷﻮﻱ‪(16).‬‬

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‫ﭘﺲ ﺑﺮ ﺗﻮﺳﺖ ﻛﻪ ﺍﻳﻦ ﭘﻴﺮﻭﺯﻣﻨﺪﺗﺮﻳﻦ ﻭ ﭼﺎﺭﻩ ﺑﺨﺶ ﺗﺮﻳﻦ ﺑﺎژ ﺭﺍ ﺍﺯ ﺑﺮ ﺑﺨﻮﺍﻧﻲ‪.‬‬

‫ﺑﺮ ﺗﻮﺳﺖ ﻛﻪ “ﺍﻫﻮﻥ ﻭﻳﺮﻳﻪ ‪ ”...‬ﺭﺍ ﭼﻬﺎﺭ ﺑﺎﺭ ﺑﺴﺮﺍﻳﻲ ‪:‬‬

‫ﺑﺎﻳﺪ ﻣﻮﺑﺪﻱ ﭘﻴﺸﺎﭘﻴﺶ ﺍﺯ ﺩﺍﺭﺍﺯﺍﻱ ﺁﻥ ﺭﺍﻩ ﺑﮕﺬﺭﺩ ﻭ ﺍﻳﻦ ﭘﻴﺮﻭﺯﻣﻨﺪﺗﺮﻳﻦ ﻭ ﭼﺎﺭﻩ ﺑﺨﺶ ﺗﺮﻳﻦ ﺑﺎژ ﺭﺍ ﺍﺯ ﺑﺮﺧﻮﺍﻧﺪ ‪:‬‬

‫“ﻳ‪‬ﺜَﻪ ﺍَﻫﻮﻭ‪‬ﻳﺮﻳﻮ‪”. ..‬‬

‫ﺍﻱ ﻣﺰﺩﺍ !‬

‫ﺑﺪﺍﻥ ﻫﻨﮕﺎﻡ ﻛﻪ ﺩ‪‬ﺭﻭ‪‬ﻧﺪ ﺁﺯﺭﺩﻥ ِﻣﺮﺍ ﻛﻤﺮ ﻣﻲ ﺑﻨﺪﺩ‪ ،‬ﺟﺰ “ﺁﺫﺭ” ﻭ “ﻣﻨﺶ ] ﻧﻴﻚ [” ﺗﻮ ‪ -‬ﻛﻪ “ﺍﺷﻪ” ﺍﺯ ﻛﺮﺩﺍﺭﺷﺎﻥ ﻛﺎﺭﺁﻣﺪ ﻣﻲ‬
‫ﺷﻮﺩ ‪ -‬ﭼﻪ ﻛﺲ ﻣﺮﺍ ﭘﻨﺎﻩ ﺧﻮﺍﻫﺪ ﺑﺨﺸﻴﺪ ؟‬

‫ﺍﻱ ﺍﻫﻮﺭﻩ !‬

‫“ﺩﻳﻦ ِ” ﻣﺮﺍ ﺍﺯ ﺍﻳﻦ ﺁﻣﻮﺯﺵ ﺑﻴﺎﮔﺎﻫﺎﻥ‪(17).‬‬

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‫ﭘﺎﻧﻮﺷﺖ ﻫﺎ ‪:‬‬

‫‪ .1‬ﺍﻳﻦ ﻓﺮﮔﺮﺩ ‪ -‬ﻣﺎﻧﻨﺪ ﻓﺮﮔﺮﺩ ﭘﻴﺸﻴﻦ ‪ -‬ﺍﺯ ﻧﻴﺎﻳﺶ ﻫﺎﻳﻲ ﻛﻪ ﺑﺮﺍﻱ ﺩﻭﺭ ﺭﺍﻧﺪﻥ “ﻧﺴﻮ” ﺧﻮﺍﻧﺪﻩ ﻣﻲ ﺷﻮﺩ‪ ،‬ﺗﺮﻛﻴﺐ ﻳﺎﻓﺘﻪ‬
‫ﺍﺳﺖ؛ ﺍﻣﺎ ﻭﻳﮋﮔﻲ ﻫﺎﻱ ﺩﻳﮕﺮﻱ ﻫﻢ ﺩﺍﺭﺩ؛ ﻫﻤﭽﻮﻥ ﺍﺷﺎﺭﻩ ﺑﻪ ﭼﻴﺰﻫﺎﻱ ﺧﺎﺻﻲ ﻛﻪ ﺑﺎﻳﺪ ﭘﺎﻙ ﺷﻮﺩ ‪ :‬ﺧﺎﻧﻪ‪ ،‬ﺁﺏ‪ ،‬ﺁﺗﺶ‪ ،‬ﻭ ﺟﺰ‬
‫ﺁﻥ‪ .‬ﻫﺮ ﻳﻚ ﺍﺯ ﻧﻴﺎﻳﺶ ﻫﺎ ﺩﻭ ﺑﺨﺶ ﺭﺍ ﺩﺭ ﺑﺮ ﻣﻲ ﮔﻴﺮﺩ ‪ :‬ﺳﻄﺮﻱ ﺍﺯ “ﮔﺎﻫﺎﻥ” ﻛﻪ ﻛﺎﻣﻼ ﻭ ﻳﺎ ﻧﺴﺒﺘﺎ ﺑﻪ ﭼﻴﺰﻫﺎﻱ ﺧﺎﺻﻲ ﻛﻪ‬
‫ﺑﺎﻳﺪ ﭘﺎﻙ ﺷﻮﺩ‪ ،‬ﺍﺷﺎﺭﻩ ﺩﺍﺭﺩ ﻭ ﻧﻴﺎﻳﺸﻲ ﻋﺎﻡ ﺑﻪ ﺯﺑﺎﻥ ﻣﻌﻤﻮﻟﻲ ﺍﻭﺳﺘﺎﻳﻲ ﻛﻪ ﻫﻨﮕﺎﻡ ﭘﺎﻙ ﻛﺮﺩﻥ ﻫﻤﻪ ﻱ ﭼﻴﺰﻫﺎ ﺑﻪ ﮔﻮﻧﻪ ﺍﻱ‬
‫ﻳﻜﺴﺎﻥ ﺧﻮﺍﻧﺪﻩ ﻣﻲ ﺷﻮﺩ‪).‬ﺯﻳﺮﻧﻮﻳﺲ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺑﺮ ﮔﺰﺍﺭﺵ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .2‬ﺑﻨﺪﻫﺎﻱ ‪ 19‬ﻭ ‪ 20‬ﻓﺮﮔﺮﺩ ﻫﺸﺘﻢ‪.‬‬

‫‪ .3‬ﻳﺴﻨﺎ‪ ،‬ﻫﺎﺕ ‪ ،49‬ﺑﻨﺪ ‪.1‬‬

‫‪ .4‬ﻳﺴﻨﺎ‪ ،‬ﻫﺎﺕ ‪ ،36‬ﺑﻨﺪ ‪.1‬‬

‫‪ .5‬ﻳﺴﻨﺎ‪ ،‬ﻫﺎﺕ ‪ ،38‬ﺑﻨﺪ ‪.3‬‬

‫‪ .6‬ﻳﺴﻨﺎ‪ ،‬ﻫﺎﺕ ‪ ،38‬ﺑﻨﺪ ‪.1‬‬

‫‪ .7‬ﻳﺴﻨﺎ‪ ،‬ﻫﺎﺕ ‪ ،35‬ﺑﻨﺪ ‪.4‬‬

‫‪ .8‬ﻳﺴﻨﺎ‪ ،‬ﻫﺎﺕ ‪ ،48‬ﺑﻨﺪ ‪.6‬‬

‫‪ .9‬ﻳﺴﻨﺎ‪ ،‬ﻫﺎﺕ ‪ ،54‬ﺑﻨﺪ ‪ .1‬ﻧﻴﺎﻳﺶ ﻫﺎﻱ ﻭﻳﮋﻩ ﺍﻱ ﺑﺮﺍﻱ ﭘﺎﻙ ﻛﺮﺩﻥ ﺳﺘﺎﺭﮔﺎﻥ‪ ،‬ﻣﺎﻩ‪ ،‬ﺧﻮﺭﺷﻴﺪ ﻭ ﺭﻭﺷﻨﻲ ﺑﻲ ﭘﺎﻳﺎﻥ ﻛﻪ ﺫﻛﺮ‬
‫ﺁﻥ ﻫﺎ ﺩﺭ ﺑﻨﺪﻫﺎﻱ ‪ 1‬ﻭ ‪ 2‬ﮔﺬﺷﺖ‪ ،‬ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ؛ ﺯﻳﺮﺍ ﻛﻪ ﻫﻴﭻ ﻧﺎﭘﺎﻛﻲ ﺁﻥ ﻫﺎ ﺭﺍ ﺁﻟﻮﺩﻩ ﻧﻤﻲ ﻛﻨﺪ ﻭ ﺁﻥ ﻫﺎ ﺗﻨﻬﺎ ﺑﺎ ﺩﻳﺪﻥ‬
‫ﻧﺎﭘﺎﻙ‪ ،‬ﺍﻧﺪﻭﻫﮕﻴﻦ ﻣﻲ ﺷﻮﻧﺪ )ﻓﺮﮔﺮﺩ ﻧﻬﻢ‪ ،‬ﺑﻨﺪ ‪ (41‬ﻭ ﻫﻤﻴﻦ ﻛﻪ ﺍﻭ ﭘﺎﻙ ﺷﻮﺩ‪ ،‬ﺁﻥ ﻫﺎ ﻧﻴﺰ ﺍﺯ ﺍﻧﺪﻭﻩ ﺭﻫﺎﻳﻲ‬
‫ﻣﻲﻳﺎﺑﻨﺪ‪).‬ﺯﻳﺮﻧﻮﻳﺲ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺑﺮ ﮔﺰﺍﺭﺵ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .10‬ﺑﻨﺪﻫﺎﻱ ‪ 19‬ﻭ ‪ 20‬ﻓﺮﮔﺮﺩ ﻫﺸﺘﻢ‪.‬‬

‫‪ .11‬ﺑﻨﺪﻫﺎﻱ ‪ 19‬ﻭ ‪ 20‬ﻓﺮﮔﺮﺩ ﻫﺸﺘﻢ‪.‬‬

‫‪ .12‬ﻫﻤﻪ ﻱ ﻧﺎﻡ ﻫﺎﻱ ﺑﻨﺪ ‪ 9‬ﺑﻪ ﺗﺮﺗﻴﺐ ﺑﺎ “ﺩﻭﺭ ﺭﺍﻧﺪﻩ ﺷﻮﺩ” ﺗﻜﺮﺍﺭ ﻣﻲ ﺷﻮﺩ‪.‬‬

‫‪ .13‬ﻳﺴﻨﺎ‪ ،‬ﻫﺎﺕ ‪ ،34‬ﺑﻨﺪ ‪.15‬‬

‫‪ .14‬ﺑﻨﺪﻫﺎﻱ ‪ 9‬ﻭ ‪ 10‬ﻫﻤﻴﻦ ﻓﺮﮔﺮﺩ‪.‬‬

‫‪ .15‬ﻳﺴﻨﺎ‪ ،‬ﻫﺎﺕ ‪ ،54‬ﺑﻨﺪ ‪.1‬‬

‫‪ .16‬ﺑﻨﺪﻫﺎﻱ ‪ 12‬ﻭ ‪ 13‬ﻫﻤﻴﻦ ﻓﺮﮔﺮﺩ‪.‬‬

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‫‪ .17‬ﺑﻨﺪﻫﺎﻱ ‪ 19‬ﻭ ‪ 20‬ﻓﺮﮔﺮﺩ ﻫﺸﺘﻢ‪.‬‬

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‫ﻓﺮﮔﺮﺩ ﺩﻭﺍﺯﺩﻫﻢ‬

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‫ﻫﺮﮔﺎﻩ ﭘﺪﺭ ﻳﺎ ﻣﺎﺩﺭ ﻛﺴﻲ ﺑﻤﻴﺮﺩ‪ ،‬ﺗﺎ ﻛﻲ ‪ -‬ﭘﺴﺮ ﺑﺮﺍﻱ ﭘﺪﺭ ﻭ ﺩﺧﺘﺮ ﺑﺮﺍﻱ ﻣﺎﺩﺭ ‪ -‬ﺑﺎﻳﺪ ﺩﺭ “ﺍﭘ‪‬ﻪ ﻣﺎﻥ”)‪ (1‬ﺑﺎﺷﺪ ؟‬

‫ﺗﺎ ﻛﻲ ﺑﺮﺍﻱ ﻧﻴﻜﻮﻛﺎﺭ ﻭ ﺗﺎ ﻛﻲ ﺑﺮﺍﻱ ﮔﻨﺎﻫﻜﺎﺭ ؟)‪(2‬‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺑﺮﺍﻱ ﻧﻴﻜﻮﻛﺎﺭ ﺳﻲ ﺭﻭﺯ ﻭ ﺑﺮﺍﻱ ﮔﻨﺎﻫﻜﺎﺭ ﺷﺼﺖ ﺭﻭﺯ ﺑﺎﻳﺪ ﺩﺭ “ﺍﭘﻪ ﻣﺎﻥ” ﺑﺎﺷﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﭼﮕﻮﻧﻪ ﺧﺎﻧﻪ ﺭﺍ )‪ (3‬ﭘﺎﻙ ﻛﻨﻢ ؟‬

‫ﭼﮕﻮﻧﻪ ﺧﺎﻧﻪ ﺭﺍ ﺩﻳﮕﺮ ﺑﺎﺭﻩ ﭘﺎﻙ ﺗﻮﺍﻥ ﻛﺮﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺑﺎ ﺳﻪ ﺑﺎﺭ ﺷﺴﺘﻦ ﺗﻦ‪ .‬ﺑﺎ ﺳﻪ ﺑﺎﺭ ﺷﺴﺘﻦ ﺟﺎﻣﻪ ﻫﺎ‪ .‬ﺑﺎ ﺳﻪ ﺑﺎﺭ ﺑﺮﺧﻮﺍﻧﺪﻥ ﮔﺎﻫﺎﻥ‪ .‬ﺑﺎ ﭘﻴﺸﻜﺶ ﺑﺮﺩﻥ ﻧﻴﺎﺯﻱ ﻧﺰﺩ ﺁﺗﺶ ﻣﻦ‪ .‬ﺑﺎ‬
‫ﭘﻴﺸﻜﺶ ﺑﺮﺩﻥ ﺑ‪‬ﺮﺳ‪‬ﻢ ِﺩﺳﺘﻪ ﺑﺴﺘﻪ ﻭ ﺑﺎ ﻧﻴﺎﺯ ﺑﺮﺩﻥ ﺁﺷﺎﻣﻴﺪﻧﻲ ﻧﺰﺩ ﺁﺏ ﻧﻴﻚ‪.‬‬

‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﭘﺲ ﺁﻥ ﺧﺎﻧﻪ ﭘﺎﻙ ﺷﻮﺩ ﻭ ﺁﺏ ﻭ ﺁﺗﺶ ﻭ ﺍﻣﺸﺎﺳﭙﻨﺪﺍﻥ ﺑﺪﺍﻥ ﺧﺎﻧﻪ ﺩﺭﺁﻳﻨﺪ‪.‬‬

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‫ﻫﺮﮔﺎﻩ ﭘﺴﺮ ﻳﺎ ﺩﺧﺘﺮ ﻛﺴﻲ ﺑﻤﻴﺮﺩ‪ ،‬ﺗﺎ ﻛﻲ ‪ -‬ﭘﺪﺭ ﺑﺮﺍﻱ ﭘﺴﺮ ﻭ ﻣﺎﺩﺭ ﺑﺮﺍﻱ ﺩﺧﺘﺮ ‪ -‬ﺑﺎﻳﺪ ﺩﺭ “ﺍﭘﻪ ﻣﺎﻥ” ﺑﺎﺷﺪ ؟‬

‫ﺗﺎ ﻛﻲ ﺑﺮﺍﻱ ﻧﻴﻜﻮﻛﺎﺭ ﻭ ﺗﺎ ﻛﻲ ﺑﺮﺍﻱ ﮔﻨﺎﻫﻜﺎﺭ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺑﺮﺍﻱ ﻧﻴﻜﻮﻛﺎﺭ ﺳﻲ ﺭﻭﺯ ﻭ ﺑﺮﺍﻱ ﮔﻨﺎﻫﻜﺎﺭ ﺷﺼﺖ ﺭﻭﺯ ﺑﺎﻳﺪ ﺩﺭ “ﺍﭘﻪ ﻣﺎﻥ” ﺑﺎﺷﺪ‪(4).‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

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‫ﭼﮕﻮﻧﻪ ﺧﺎﻧﻪ ﺭﺍ ﭘﺎﻙ ﻛﻨﻢ ؟‬

‫ﭼﮕﻮﻧﻪ ﺧﺎﻧﻪ ﺭﺍ ﺩﻳﮕﺮ ﺑﺎﺭﻩ ﭘﺎﻙ ﺗﻮﺍﻥ ﻛﺮﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺑﺎ ﺳﻪ ﺑﺎﺭ ﺷﺴﺘﻦ ﺗﻦ‪ .‬ﺑﺎ ﺳﻪ ﺑﺎﺭ ﺷﺴﺘﻦ ﺟﺎﻣﻪ ﻫﺎ‪ .‬ﺑﺎ ﺳﻪ ﺑﺎﺭ ﺑﺮﺧﻮﺍﻧﺪﻥ ﮔﺎﻫﺎﻥ‪ .‬ﺑﺎ ﭘﻴﺸﻜﺶ ﺑﺮﺩﻥ ﻧﻴﺎﺯﻱ ﻧﺰﺩ ﺁﺗﺶ ﻣﻦ‪ .‬ﺑﺎ‬
‫ﭘﻴﺸﻜﺶ ﺑﺮﺩﻥ ﺑ‪‬ﺮﺳ‪‬ﻢ ِﺩﺳﺘﻪ ﺑﺴﺘﻪ ﻭ ﺑﺎ ﻧﻴﺎﺯ ﺑﺮﺩﻥ ﺁﺷﺎﻣﻴﺪﻧﻲ ﻧﺰﺩ ﺁﺏ ﻧﻴﻚ‪.‬‬

‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﭘﺲ ﺁﻥ ﺧﺎﻧﻪ ﭘﺎﻙ ﺷﻮﺩ ﻭ ﺁﺏ ﻭ ﺁﺗﺶ ﻭ ﺍﻣﺸﺎﺳﭙﻨﺪﺍﻥ ﺑﺪﺍﻥ ﺧﺎﻧﻪ ﺩﺭﺁﻳﻨﺪ‪(5).‬‬

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‫ﻫﺮ ﮔﺎﻩ ﺑﺮﺍﺩﺭ ﻳﺎ ﺧﻮﺍﻫﺮ ﻛﺴﻲ ﺑﻤﻴﺮﺩ‪ ،‬ﺗﺎ ﻛﻲ ‪ -‬ﺑﺮﺍﺩﺭ ﺑﺮﺍﻱ ﺑﺮﺍﺩﺭ ﻭ ﺧﻮﺍﻫﺮ ﺑﺮﺍﻱ ﺧﻮﺍﻫﺮ ‪ -‬ﺑﺎﻳﺪ ﺩﺭ “ﺍﭘﻪ ﻣﺎﻥ” ﺑﺎﺷﺪ ؟‬

‫ﺗﺎ ﻛﻲ ﺑﺮﺍﻱ ﻧﻴﻜﻮﻛﺎﺭ ﻭ ﺗﺎ ﻛﻲ ﺑﺮﺍﻱ ﮔﻨﺎﻫﻜﺎﺭ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺑﺮﺍﻱ ﻧﻴﻜﻮﻛﺎﺭ ﺳﻲ ﺭﻭﺯ ﻭ ﺑﺮﺍﻱ ﮔﻨﺎﻫﻜﺎﺭ ﺷﺼﺖ ﺭﻭﺯ ﺑﺎﻳﺪ ﺩﺭ “ﺍﭘﻪ ﻣﺎﻥ” ﺑﺎﺷﺪ‪(4).‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﭼﮕﻮﻧﻪ ﺧﺎﻧﻪ ﺭﺍ ﭘﺎﻙ ﻛﻨﻢ ؟‬

‫ﭼﮕﻮﻧﻪ ﺧﺎﻧﻪ ﺭﺍ ﺩﻳﮕﺮ ﺑﺎﺭﻩ ﭘﺎﻙ ﺗﻮﺍﻥ ﻛﺮﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺑﺎ ﺳﻪ ﺑﺎﺭ ﺷﺴﺘﻦ ﺗﻦ‪ .‬ﺑﺎ ﺳﻪ ﺑﺎﺭ ﺷﺴﺘﻦ ﺟﺎﻣﻪ ﻫﺎ‪ .‬ﺑﺎ ﺳﻪ ﺑﺎﺭ ﺑﺮﺧﻮﺍﻧﺪﻥ ﮔﺎﻫﺎﻥ‪ .‬ﺑﺎ ﭘﻴﺸﻜﺶ ﺑﺮﺩﻥ ﻧﻴﺎﺯﻱ ﻧﺰﺩ ﺁﺗﺶ ﻣﻦ‪ .‬ﺑﺎ‬
‫ﭘﻴﺸﻜﺶ ﺑﺮﺩﻥ ﺑ‪‬ﺮﺳ‪‬ﻢ ِﺩﺳﺘﻪ ﺑﺴﺘﻪ ﻭ ﺑﺎ ﻧﻴﺎﺯ ﺑﺮﺩﻥ ﺁﺷﺎﻣﻴﺪﻧﻲ ﻧﺰﺩ ﺁﺏ ﻧﻴﻚ‪.‬‬

‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﭘﺲ ﺁﻥ ﺧﺎﻧﻪ ﭘﺎﻙ ﺷﻮﺩ ﻭ ﺁﺏ ﻭ ﺁﺗﺶ ﻭ ﺍﻣﺸﺎﺳﭙﻨﺪﺍﻥ ﺑﺪﺍﻥ ﺧﺎﻧﻪ ﺩﺭﺁﻳﻨﺪ‪(5).‬‬

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‫ﻫﺮﮔﺎﻩ ﺧﺎﻧﻪ‪ ‬ﺧﺪﺍ ﻳﺎ ﺑﺎﻧﻮﻱ ﺧﺎﻧﻮﺍﺩﻩ ﺑﻤﻴﺮﺩ‪ ،‬ﺁﻧﺎﻥ )‪ (6‬ﺗﺎ ﻛﻲ ﺑﺎﻳﺪ ﺩﺭ “ﺍﭘﻪ ﻣﺎﻥ” ﺑﺎﺷﻨﺪ ؟‬

‫ﺗﺎ ﻛﻲ ﺑﺮﺍﻱ ﻧﻴﻜﻮﻛﺎﺭ ﻭ ﺗﺎ ﻛﻲ ﺑﺮﺍﻱ ﮔﻨﺎﻫﻜﺎﺭ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺑﺮﺍﻱ ﻧﻴﻜﻮﻛﺎﺭ ﺷﺶ ﻣﺎﻩ ﻭ ﺑﺮﺍﻱ ﮔﻨﺎﻫﻜﺎﺭ ﻳﻚ ﺳﺎﻝ ﺑﺎﻳﺪ ﺩﺭ “ﺍﭘﻪ ﻣﺎﻥ” ﺑﺎﺷﻨﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﭼﮕﻮﻧﻪ ﺧﺎﻧﻪ ﺭﺍ ﭘﺎﻙ ﻛﻨﻢ ؟‬

‫ﭼﮕﻮﻧﻪ ﺧﺎﻧﻪ ﺭﺍ ﺩﻳﮕﺮ ﺑﺎﺭﻩ ﭘﺎﻙ ﺗﻮﺍﻥ ﻛﺮﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺑﺎ ﺳﻪ ﺑﺎﺭ ﺷﺴﺘﻦ ﺗﻦ‪ .‬ﺑﺎ ﺳﻪ ﺑﺎﺭ ﺷﺴﺘﻦ ﺟﺎﻣﻪ ﻫﺎ‪ .‬ﺑﺎ ﺳﻪ ﺑﺎﺭ ﺑﺮﺧﻮﺍﻧﺪﻥ ﮔﺎﻫﺎﻥ‪ .‬ﺑﺎ ﭘﻴﺸﻜﺶ ﺑﺮﺩﻥ ﻧﻴﺎﺯﻱ ﻧﺰﺩ ﺁﺗﺶ ﻣﻦ‪ .‬ﺑﺎ‬
‫ﭘﻴﺸﻜﺶ ﺑﺮﺩﻥ ﺑ‪‬ﺮﺳ‪‬ﻢ ِﺩﺳﺘﻪ ﺑﺴﺘﻪ ﻭ ﺑﺎ ﻧﻴﺎﺯ ﺑﺮﺩﻥ ﺁﺷﺎﻣﻴﺪﻧﻲ ﻧﺰﺩ ﺁﺏ ﻧﻴﻚ‪.‬‬

‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﭘﺲ ﺁﻥ ﺧﺎﻧﻪ ﭘﺎﻙ ﺷﻮﺩ ﻭ ﺁﺏ ﻭ ﺁﺗﺶ ﻭ ﺍﻣﺸﺎﺳﭙﻨﺪﺍﻥ ﺑﺪﺍﻥ ﺧﺎﻧﻪ ﺩﺭﺁﻳﻨﺪ‪(5).‬‬

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‫ﻫﺮﮔﺎﻩ ﭘﺪﺭﺑﺰﺭگ ﻳﺎ ﻣﺎﺩﺭﺑﺰﺭگ ﻛﺴﻲ ﺑﻤﻴﺮﺩ‪ ،‬ﺗﺎ ﻛﻲ ‪ -‬ﻧﺒﻴﺮﻩ ﻱ ﻧﺮﻳﻨﻪ ﺑﺮﺍﻱ ﭘﺪﺭ ﺑﺰﺭگ ﻭ ﻧﺒﻴﺮﻩ ﻱ ﻣﺎﺩﻳﻨﻪ ﺑﺮﺍﻱ ﻣﺎﺩﺭ‬
‫ﺑﺰﺭگ ‪ -‬ﺑﺎﻳﺪ ﺩﺭ “ﺍﭘﻪ ﻣﺎﻥ” ﺑﺎﺷﺪ ؟‬

‫ﺗﺎ ﻛﻲ ﺑﺮﺍﻱ ﻧﻴﻜﻮﻛﺎﺭ ﻭ ﺗﺎ ﻛﻲ ﺑﺮﺍﻱ ﮔﻨﺎﻫﻜﺎﺭ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺑﺮﺍﻱ ﻧﻴﻜﻮﻛﺎﺭ ﺑﻴﺴﺖ ﻭ ﭘﻨﺞ ﺭﻭﺯ ﻭ ﺑﺮﺍﻱ ﮔﻨﺎﻫﻜﺎﺭ ﭘﻨﺠﺎﻩ ﺭﻭﺯ ﺑﺎﻳﺪ ﺩﺭ “ﺍﭘﻪ ﻣﺎﻥ” ﺑﺎﺷﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

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‫ﭼﮕﻮﻧﻪ ﺧﺎﻧﻪ ﺭﺍ ﭘﺎﻙ ﻛﻨﻢ ؟‬

‫ﭼﮕﻮﻧﻪ ﺧﺎﻧﻪ ﺭﺍ ﺩﻳﮕﺮ ﺑﺎﺭﻩ ﭘﺎﻙ ﺗﻮﺍﻥ ﻛﺮﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺑﺎ ﺳﻪ ﺑﺎﺭ ﺷﺴﺘﻦ ﺗﻦ‪ .‬ﺑﺎ ﺳﻪ ﺑﺎﺭ ﺷﺴﺘﻦ ﺟﺎﻣﻪ ﻫﺎ‪ .‬ﺑﺎ ﺳﻪ ﺑﺎﺭ ﺑﺮﺧﻮﺍﻧﺪﻥ ﮔﺎﻫﺎﻥ‪ .‬ﺑﺎ ﭘﻴﺸﻜﺶ ﺑﺮﺩﻥ ﻧﻴﺎﺯﻱ ﻧﺰﺩ ﺁﺗﺶ ﻣﻦ‪ .‬ﺑﺎ‬
‫ﭘﻴﺸﻜﺶ ﺑﺮﺩﻥ ﺑ‪‬ﺮﺳ‪‬ﻢ ِﺩﺳﺘﻪ ﺑﺴﺘﻪ ﻭ ﺑﺎ ﻧﻴﺎﺯ ﺑﺮﺩﻥ ﺁﺷﺎﻣﻴﺪﻧﻲ ﻧﺰﺩ ﺁﺏ ﻧﻴﻚ‪.‬‬

‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﭘﺲ ﺁﻥ ﺧﺎﻧﻪ ﭘﺎﻙ ﺷﻮﺩ ﻭ ﺁﺏ ﻭ ﺁﺗﺶ ﻭ ﺍﻣﺸﺎﺳﭙﻨﺪﺍﻥ ﺑﺪﺍﻥ ﺧﺎﻧﻪ ﺩﺭﺁﻳﻨﺪ‪(7).‬‬

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‫ﻫﺮﮔﺎﻩ ﻧﺒﻴﺮﻩ ﻱ ﻧﺮﻳﻨﻪ ﻳﺎ ﻧﺒﻴﺮﻩ ﻱ ﻣﺎﺩﻳﻨﻪ ﻱ ﻛﺴﻲ ﺑﻤﻴﺮﺩ‪ ،‬ﺗﺎ ﻛﻲ ‪ -‬ﭘﺪﺭﺑﺰﺭگ ﺑﺮﺍﻱ ﻧﺒﻴﺮﻩ ﻱ ﻧﺮﻳﻨﻪ ﻭ ﻣﺎﺩﺭﺑﺰﺭگ ﺑﺮﺍﻱ‬
‫ﻧﺒﻴﺮﻩ ﻱ ﻣﺎﺩﻳﻨﻪ ‪ -‬ﺑﺎﻳﺪ ﺩﺭ ﺍﭘﻪ ﻣﺎﻥ ﺑﺎﺷﺪ ؟‬

‫ﺗﺎ ﻛﻲ ﺑﺮﺍﻱ ﻧﻴﻜﻮﻛﺎﺭ ﻭ ﺗﺎ ﻛﻲ ﺑﺮﺍﻱ ﮔﻨﺎﻫﻜﺎﺭ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺑﺮﺍﻱ ﻧﻴﻜﻮﻛﺎﺭ ﺑﻴﺴﺖ ﻭ ﭘﻨﺞ ﺭﻭﺯ ﻭ ﺑﺮﺍﻱ ﮔﻨﺎﻫﻜﺎﺭ ﭘﻨﺠﺎﻩ ﺭﻭﺯ ﺑﺎﻳﺪ ﺩﺭ “ﺍﭘﻪ ﻣﺎﻥ” ﺑﺎﺷﺪ‪(8).‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﭼﮕﻮﻧﻪ ﺧﺎﻧﻪ ﺭﺍ ﭘﺎﻙ ﻛﻨﻢ ؟‬

‫ﭼﮕﻮﻧﻪ ﺧﺎﻧﻪ ﺭﺍ ﺩﻳﮕﺮ ﺑﺎﺭﻩ ﭘﺎﻙ ﺗﻮﺍﻥ ﻛﺮﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺑﺎ ﺳﻪ ﺑﺎﺭ ﺷﺴﺘﻦ ﺗﻦ‪ .‬ﺑﺎ ﺳﻪ ﺑﺎﺭ ﺷﺴﺘﻦ ﺟﺎﻣﻪ ﻫﺎ‪ .‬ﺑﺎ ﺳﻪ ﺑﺎﺭ ﺑﺮﺧﻮﺍﻧﺪﻥ ﮔﺎﻫﺎﻥ‪ .‬ﺑﺎ ﭘﻴﺸﻜﺶ ﺑﺮﺩﻥ ﻧﻴﺎﺯﻱ ﻧﺰﺩ ﺁﺗﺶ ﻣﻦ‪ .‬ﺑﺎ‬
‫ﭘﻴﺸﻜﺶ ﺑﺮﺩﻥ ﺑ‪‬ﺮﺳ‪‬ﻢ ِﺩﺳﺘﻪ ﺑﺴﺘﻪ ﻭ ﺑﺎ ﻧﻴﺎﺯ ﺑﺮﺩﻥ ﺁﺷﺎﻣﻴﺪﻧﻲ ﻧﺰﺩ ﺁﺏ ﻧﻴﻚ‪.‬‬

‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﭘﺲ ﺁﻥ ﺧﺎﻧﻪ ﭘﺎﻙ ﺷﻮﺩ ﻭ ﺁﺏ ﻭ ﺁﺗﺶ ﻭ ﺍﻣﺸﺎﺳﭙﻨﺪﺍﻥ ﺑﺪﺍﻥ ﺧﺎﻧﻪ ﺩﺭﺁﻳﻨﺪ‪(7).‬‬

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‫ﻫﺮﮔﺎﻩ ﻋﻤﻮ ﻳﺎ ﻋﻤﻪ ﻳﺎ ﺩﺍﻳﻲ ﻳﺎ ﺧﺎﻟﻪ ﻱ ﻛﺴﻲ ﺑﻤﻴﺮﺩ‪ ،‬ﺗﺎ ﻛﻲ ‪ -‬ﺑﺮﺍﺩﺭﺯﺍﺩﻩ ﻳﺎ ﺧﻮﺍﻫﺮﺯﺍﺩﻩ ﻱ ﻧﺮﻳﻨﻪ ﺑﺮﺍﻱ ﻋﻤﻮ ﻳﺎ ﺩﺍﻳﻲ ﻭ‬
‫ﺑﺮﺍﺩﺭﺯﺍﺩﻩ ﻳﺎ ﺧﻮﺍﻫﺮﺯﺍﺩﻩ ﻱ ﻣﺎﺩﻳﻨﻪ ﺑﺮﺍﻱ ﻋﻤﻪ ﻳﺎ ﺧﺎﻟﻪ ‪ -‬ﺑﺎﻳﺪ ﺩﺭ “ﺍﭘﻪ ﻣﺎﻥ” ﺑﺎﺷﺪ ؟‬

‫ﺗﺎ ﻛﻲ ﺑﺮﺍﻱ ﻧﻴﻜﻮﻛﺎﺭ ﻭ ﺗﺎ ﻛﻲ ﺑﺮﺍﻱ ﮔﻨﺎﻫﻜﺎﺭ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺑﺮﺍﻱ ﻧﻴﻜﻮﻛﺎﺭ ﺑﻴﺴﺖ ﺭﻭﺯ ﻭ ﺑﺮﺍﻱ ﮔﻨﺎﻫﻜﺎﺭ ﭼﻬﻞ ﺭﻭﺯ ﺑﺎﻳﺪ ﺩﺭ “ﺍﭘﻪ ﻣﺎﻥ” ﺑﺎﺷﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﭼﮕﻮﻧﻪ ﺧﺎﻧﻪ ﺭﺍ ﭘﺎﻙ ﻛﻨﻢ ؟‬

‫ﭼﮕﻮﻧﻪ ﺧﺎﻧﻪ ﺭﺍ ﺩﻳﮕﺮ ﺑﺎﺭﻩ ﭘﺎﻙ ﺗﻮﺍﻥ ﻛﺮﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺑﺎ ﺳﻪ ﺑﺎﺭ ﺷﺴﺘﻦ ﺗﻦ‪ .‬ﺑﺎ ﺳﻪ ﺑﺎﺭ ﺷﺴﺘﻦ ﺟﺎﻣﻪ ﻫﺎ‪ .‬ﺑﺎ ﺳﻪ ﺑﺎﺭ ﺑﺮﺧﻮﺍﻧﺪﻥ ﮔﺎﻫﺎﻥ‪ .‬ﺑﺎ ﭘﻴﺸﻜﺶ ﺑﺮﺩﻥ ﻧﻴﺎﺯﻱ ﻧﺰﺩ ﺁﺗﺶ ﻣﻦ‪ .‬ﺑﺎ‬
‫ﭘﻴﺸﻜﺶ ﺑﺮﺩﻥ ﺑ‪‬ﺮﺳ‪‬ﻢ ِﺩﺳﺘﻪ ﺑﺴﺘﻪ ﻭ ﺑﺎ ﻧﻴﺎﺯ ﺑﺮﺩﻥ ﺁﺷﺎﻣﻴﺪﻧﻲ ﻧﺰﺩ ﺁﺏ ﻧﻴﻚ‪.‬‬

‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﭘﺲ ﺁﻥ ﺧﺎﻧﻪ ﭘﺎﻙ ﺷﻮﺩ ﻭ ﺁﺏ ﻭ ﺁﺗﺶ ﻭ ﺍﻣﺸﺎﺳﭙﻨﺪﺍﻥ ﺑﺪﺍﻥ ﺧﺎﻧﻪ ﺩﺭﺁﻳﻨﺪ‪(9).‬‬

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‫ﻫﺮﮔﺎﻩ ﻋﻤﻮﺯﺍﺩﻩ ﻳﺎ ﻋﻤﻪ ﺯﺍﺩﻩ ﻳﺎ ﺩﺍﻳﻲ ﺯﺍﺩﻩ ﻳﺎ ﺧﺎﻟﻪ ﺯﺍﺩﻩ ﻱ ﻛﺴﻲ ﺑﻤﻴﺮﺩ‪ ،‬ﺗﺎ ﻛﻲ ﺑﺎﻳﺪ ﺩﺭ “ﺍﭘﻪ ﻣﺎﻥ” ﺑﺎﺷﺪ ؟‬

‫ﺗﺎ ﻛﻲ ﺑﺮﺍﻱ ﻧﻴﻜﻮﻛﺎﺭ ﻭ ﺗﺎ ﻛﻲ ﺑﺮﺍﻱ ﮔﻨﺎﻫﻜﺎﺭ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺑﺮﺍﻱ ﻧﻴﻜﻮﻛﺎﺭ ﭘﺎﻧﺰﺩﻩ ﺭﻭﺯ ﻭ ﺑﺮﺍﻱ ﮔﻨﺎﻫﻜﺎﺭ ﺑﺎﻳﺪ ﺳﻲ ﺭﻭﺯ ﺩﺭ “ﺍﭘﻪ ﻣﺎﻥ” ﺑﺎﺷﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﭼﮕﻮﻧﻪ ﺧﺎﻧﻪ ﺭﺍ ﭘﺎﻙ ﻛﻨﻢ ؟‬

‫ﭼﮕﻮﻧﻪ ﺧﺎﻧﻪ ﺭﺍ ﺩﻳﮕﺮ ﺑﺎﺭﻩ ﭘﺎﻙ ﺗﻮﺍﻥ ﻛﺮﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺑﺎ ﺳﻪ ﺑﺎﺭ ﺷﺴﺘﻦ ﺗﻦ‪ .‬ﺑﺎ ﺳﻪ ﺑﺎﺭ ﺷﺴﺘﻦ ﺟﺎﻣﻪ ﻫﺎ‪ .‬ﺑﺎ ﺳﻪ ﺑﺎﺭ ﺑﺮﺧﻮﺍﻧﺪﻥ ﮔﺎﻫﺎﻥ‪ .‬ﺑﺎ ﭘﻴﺸﻜﺶ ﺑﺮﺩﻥ ﻧﻴﺎﺯﻱ ﻧﺰﺩ ﺁﺗﺶ ﻣﻦ‪ .‬ﺑﺎ‬
‫ﭘﻴﺸﻜﺶ ﺑﺮﺩﻥ ﺑ‪‬ﺮﺳ‪‬ﻢ ِﺩﺳﺘﻪ ﺑﺴﺘﻪ ﻭ ﺑﺎ ﻧﻴﺎﺯ ﺑﺮﺩﻥ ﺁﺷﺎﻣﻴﺪﻧﻲ ﻧﺰﺩ ﺁﺏ ﻧﻴﻚ‪.‬‬

‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﭘﺲ ﺁﻥ ﺧﺎﻧﻪ ﭘﺎﻙ ﺷﻮﺩ ﻭ ﺁﺏ ﻭ ﺁﺗﺶ ﻭ ﺍﻣﺸﺎﺳﭙﻨﺪﺍﻥ ﺑﺪﺍﻥ ﺧﺎﻧﻪ ﺩﺭﺁﻳﻨﺪ‪(9).‬‬

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‫ﻫﺮ ﮔﺎﻩ ﻧﺒﻴﺮﻩ ﻱ ﻋﻤﻮ ﻳﺎ ﻋﻤﻪ ﻳﺎ ﺩﺍﻳﻲ ﻳﺎ ﺧﺎﻟﻪ ﻱ ﻛﺴﻲ ﺑﻤﻴﺮﺩ‪ ،‬ﺗﺎ ﻛﻲ ﺑﺎﻳﺪ ﺩﺭ ﺍﭘﻪ ﻣﺎﻥ ﺑﺎﺷﺪ ؟‬

‫ﺗﺎ ﻛﻲ ﺑﺮﺍﻱ ﻧﻴﻜﻮﻛﺎﺭ ﻭ ﺗﺎ ﻛﻲ ﺑﺮﺍﻱ ﮔﻨﺎﻫﻜﺎﺭ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺑﺮﺍﻱ ﻧﻴﻜﻮﻛﺎﺭ ﺩﻩ ﺭﻭﺯ ﻭ ﺑﺮﺍﻱ ﮔﻨﺎﻫﻜﺎﺭ ﺑﻴﺴﺖ ﺭﻭﺯ ﺑﺎﻳﺪ ﺩﺭ “ﺍﭘﻪ ﻣﺎﻥ” ﺑﺎﺷﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﭼﮕﻮﻧﻪ ﺧﺎﻧﻪ ﺭﺍ ﭘﺎﻙ ﻛﻨﻢ ؟‬

‫ﭼﮕﻮﻧﻪ ﺧﺎﻧﻪ ﺭﺍ ﺩﻳﮕﺮ ﺑﺎﺭﻩ ﭘﺎﻙ ﺗﻮﺍﻥ ﻛﺮﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺑﺎ ﺳﻪ ﺑﺎﺭ ﺷﺴﺘﻦ ﺗﻦ‪ .‬ﺑﺎ ﺳﻪ ﺑﺎﺭ ﺷﺴﺘﻦ ﺟﺎﻣﻪ ﻫﺎ‪ .‬ﺑﺎ ﺳﻪ ﺑﺎﺭ ﺑﺮﺧﻮﺍﻧﺪﻥ ﮔﺎﻫﺎﻥ‪ .‬ﺑﺎ ﭘﻴﺸﻜﺶ ﺑﺮﺩﻥ ﻧﻴﺎﺯﻱ ﻧﺰﺩ ﺁﺗﺶ ﻣﻦ‪ .‬ﺑﺎ‬
‫ﭘﻴﺸﻜﺶ ﺑﺮﺩﻥ ﺑ‪‬ﺮﺳ‪‬ﻢ ِﺩﺳﺘﻪ ﺑﺴﺘﻪ ﻭ ﺑﺎ ﻧﻴﺎﺯ ﺑﺮﺩﻥ ﺁﺷﺎﻣﻴﺪﻧﻲ ﻧﺰﺩ ﺁﺏ ﻧﻴﻚ‪.‬‬

‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

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‫ﭘﺲ ﺁﻥ ﺧﺎﻧﻪ ﭘﺎﻙ ﺷﻮﺩ ﻭ ﺁﺏ ﻭ ﺁﺗﺶ ﻭ ﺍﻣﺸﺎﺳﭙﻨﺪﺍﻥ ﺑﺪﺍﻥ ﺧﺎﻧﻪ ﺩﺭﺁﻳﻨﺪ‪(9).‬‬

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‫ﻫﺮﮔﺎﻩ ﻧﺒﻴﺮﻩ ﻱ ﻋﻤﻮﺯﺩﺍﻩ ﻳﺎ ﻋﻤﻪ ﺯﺍﺩﻩ ﻳﺎ ﺩﺍﻳﻲ ﺯﺍﺩﻩ ﻳﺎ ﺧﺎﻟﻪ ﺯﺍﺩﻩ ﻱ ﻛﺴﻲ ﺑﻤﻴﺮﺩ‪ ،‬ﺗﺎ ﻛﻲ ﺑﺎﻳﺪ ﺩﺭ “ﺍﭘﻪ ﻣﺎﻥ” ﺑﺎﺷﺪ ؟‬

‫ﺗﺎ ﻛﻲ ﺑﺮﺍﻱ ﻧﻴﻜﻮﻛﺎﺭ ﻭ ﺗﺎ ﻛﻲ ﺑﺮﺍﻱ ﮔﻨﺎﻫﻜﺎﺭ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺑﺮﺍﻱ ﻧﻴﻜﻮﻛﺎﺭ ﭘﻨﺞ ﺭﻭﺯ ﻭ ﺑﺮﺍﻱ ﮔﻨﺎﻫﻜﺎﺭ ﺩﻩ ﺭﻭﺯ ﺑﺎﻳﺪ ﺩﺭ “ﺍﭘﻪ ﻣﺎﻥ” ﺑﺎﺷﺪ‪(10).‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﭼﮕﻮﻧﻪ ﺧﺎﻧﻪ ﺭﺍ ﭘﺎﻙ ﻛﻨﻢ ؟‬

‫ﭼﮕﻮﻧﻪ ﺧﺎﻧﻪ ﺭﺍ ﺩﻳﮕﺮ ﺑﺎﺭﻩ ﭘﺎﻙ ﺗﻮﺍﻥ ﻛﺮﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺑﺎ ﺳﻪ ﺑﺎﺭ ﺷﺴﺘﻦ ﺗﻦ‪ .‬ﺑﺎ ﺳﻪ ﺑﺎﺭ ﺷﺴﺘﻦ ﺟﺎﻣﻪ ﻫﺎ‪ .‬ﺑﺎ ﺳﻪ ﺑﺎﺭ ﺑﺮﺧﻮﺍﻧﺪﻥ ﮔﺎﻫﺎﻥ‪ .‬ﺑﺎ ﭘﻴﺸﻜﺶ ﺑﺮﺩﻥ ﻧﻴﺎﺯﻱ ﻧﺰﺩ ﺁﺗﺶ ﻣﻦ‪ .‬ﺑﺎ‬
‫ﭘﻴﺸﻜﺶ ﺑﺮﺩﻥ ﺑ‪‬ﺮﺳ‪‬ﻢ ِﺩﺳﺘﻪ ﺑﺴﺘﻪ ﻭ ﺑﺎ ﻧﻴﺎﺯ ﺑﺮﺩﻥ ﺁﺷﺎﻣﻴﺪﻧﻲ ﻧﺰﺩ ﺁﺏ ﻧﻴﻚ‪.‬‬

‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﭘﺲ ﺁﻥ ﺧﺎﻧﻪ ﭘﺎﻙ ﺷﻮﺩ ﻭ ﺁﺏ ﻭ ﺁﺗﺶ ﻭ ﺍﻣﺸﺎﺳﭙﻨﺪﺍﻥ ﺑﺪﺍﻥ ﺧﺎﻧﻪ ﺩﺭﺁﻳﻨﺪ‪(11).‬‬

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‫ﻫﺮﮔﺎﻩ ﺑﻴﮕﺎﻧﻪ ﺍﻱ ﻛﻪ ﭘﻴﺮﻭ ﺩﻳﻦ ﺭﺍﺳﺘﻲ ﻧﺒﺎﺷﺪ‪ ،‬ﺑﻤﻴﺮﺩ‪ ،‬ﭼﻨﺪ ﺗﻦ ﺍﺯ ﺁﻓﺮﻳﺪﮔﺎﻥ ﺳﭙﻨﺪ ﻣﻴﻨﻮ ﺭﺍ ﺁﺷﻜﺎﺭﺍ ﻭ ﭘﻨﻬﺎﻧﻲ ﻣﻲ ﺁﻻﻳﺪ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﺑﻪ ﺍﻧﺪﺍﺯﻩ ﻱ ﻭﺯﻏﻲ ﻛﻪ ﺍﻓﺰﻭﻥ ﺑﺮ ﺳﺎﻟﻲ ﺍﺯ ﻣﺮگ ﺍﻭ ﮔﺬﺷﺘﻪ ﻭ ﺯﻫﺮ ﺍﻭ ﺧﺸﻜﻴﺪﻩ ﺑﺎﺷﺪ‪ .‬ﺁﻥ ﺗﺒﻬﻜﺎﺭ ﻳﺎ ﻫﺮﺯﻩ ﻱ ﺩﻭ ﭘﺎ ﻳﺎ‬
‫“ﺍﺷﻤﻮﻍ” ﻧﺎﭘﺎﺭﺳﺎﻳﻲ ﺩﺭ ﺩﺭﺍﺯﻧﺎﻱ ﺯﻧﺪﮔﻲ ﺧﻮﻳﺶ‪ ،‬ﺁﻓﺮﻳﺪﮔﺎﻥ ﺳﭙﻨﺪ ﻣﻴﻨﻮ ﺭﺍ ﺁﺷﻜﺎﺭﺍ ﻳﺎ ﭘﻨﻬﺎﻧﻲ ﻣﻲ ﺁﻻﻳﺪ‪.‬‬

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‫ﺍﻭ ﺩﺭ ﺩﺭﺍﺯﻧﺎﻱ ﺯﻧﺪﮔﻲ ﺧﻮﻳﺶ‪ ،‬ﺁﺏ ﺭﺍ ﻣﻲ ﺁﻻﻳﺪ؛ ﺁﺗﺶ ﺭﺍ ﺧﺎﻣﻮﺵ ﻣﻲ ﻛﻨﺪ ﻭ ﺳﺘﻮﺭﺍﻥ ﺭﺍ ﻣﻲ ﺭﺑﺎﻳﺪ ﻭ ﻣﻲ ﻛـُﺸﺪ‪.‬‬

‫ﺍﻭ ﺩﺭ ﺩﺭﺍﺯﻧﺎﻱ ﺯﻧﺪﮔﻲ ﺧﻮﻳﺶ‪ ،‬ﺍﺷﻮﻥ ﺭﺍ ﺑﺎ ﻣﺸﺘﻲ ﻛﺸﻨﺪﻩ ﭼﻨﺎﻥ ﻣﻲ ﺯﻧﺪ ﻛﻪ ﺟﺎﻥ ﺍﺯ ﺗﻦ ﻭﻱ ﺟﺪﺍ ﻣﻲ ﺷﻮﺩ‪.‬‬

‫ﺍﻭ ﭘﺲ ﺍﺯ ﻣﺮگ ﺩﻳﮕﺮ ﭼﻨﻴﻦ ﻧﻤﻲ ﻛﻨﺪ‪.‬‬

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‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﺑﺮﺍﺳﺘﻲ ﺁﻥ ﺗﺒﻬﻜﺎﺭ ﻳﺎ ﻫﺮﺯﻩ ﻱ ﺩﻭﭘﺎ ﻳﺎ “ﺍﺷﻤﻮﻍ” ﻧﺎﭘﺎﺭﺳﺎ ﺩﺭ ﺯﻧﺪﮔﻲ ﺧﻮﻳﺶ‪ ،‬ﻫﺮﮔﺰ ﺍﺯ ﺑﻲ ﺑﻬﺮﻩ ﺳﺎﺧﺘﻦ ﺍﺷﻮﻥ ﺍﺯ‬
‫ﺧﻮﺭﺍﻛﺶ‪ ،‬ﺟﺎﻣﻪ ﺍﺵ‪ ،‬ﺧﺎﻧﻪ ﺍﺵ‪ ،‬ﺑﺴﺘﺮﺵ ﻭ ﺁﻭﻧﺪﻫﺎﻳﺶ ﺑﺎﺯ ﻧﻤﻲ ﺍﻳﺴﺘﺪ‪.‬‬

‫ﺍﻭ ﭘﺲ ﺍﺯ ﻣﺮگ ﺩﻳﮕﺮ ﭼﻨﻴﻦ ﻧﻤﻲ ﻛﻨﺪ‪(12).‬‬

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‫ﭘﺎﻧﻮﺷﺖ ﻫﺎ ‪:‬‬

‫‪ .1‬ﺭﻫﻨﻤﻮﺩﻫﺎﻱ ﭘﺎﻙ ﻛﺮﺩﻥ ﺁﻟﻮﺩﮔﺎﻥ ﺑﻪ ﻣﺮﺩﺍﺭ ﺩﺭ ﻓﺮﮔﺮﺩﻫﺎﻱ ﭘﻴﺸﻴﻦ‪ ،‬ﺟﻨﺒﻪ ﻱ ﻫﻤﮕﺎﻧﻲ ﺩﺍﺭﺩ ﻭ ﺑﻪ ﺧﻮﻳﺸﺎﻭﻧﺪﻱ ﺑﺎ‬
‫ﺷﺨﺺ ﺩﺭﮔﺬﺷﺘﻪ ﭘﻴﻮﻧﺪ ﻧﻤﻲ ﻳﺎﺑﺪ‪ .‬ﺍﻣﺎ ﺁﻥ ﭼﻪ ﺩﺭ ﺍﻳﻦ ﻓﺮﮔﺮﺩ ﻣﻲ ﺁﻳﺪ‪ ،‬ﺗﻨﻬﺎ ﺑﻪ ﺧﻮﻳﺸﺎﻭﻧﺪﺍﻥ ﻧﺰﺩﻳﻚ ﻣﺮﺩﻩ ﭘﻴﻮﺳﺘﮕﻲ‬
‫ﻣﻲ ﻳﺎﺑﺪ‪ .‬ﻣﻮﺿﻮﻉ ﺑﻨﺪﻫﺎﻱ ﺍﻳﻦ ﻓﺮﮔﺮﺩ‪ ،‬ﻣﺪﺕ ﻣﺎﻧﺪﻥ ﺩﺭ “ﺍﭘﻪ ﻣﺎﻥ” ﺑﺮﺍﻱ ﺧﻮﻳﺸﺎﻭﻧﺪﺍﻥ ﮔﻮﻧﺎﮔﻮﻥ ﺍﺳﺖ‪).‬ﺟﻴﻤﺰ ﺩﺍﺭﻣﺴﺘﺘﺮ(‬
‫ﺑﺮﺍﻱ ﺗﻮﺿﻴﺢ ﺩﺭﺑﺎﺭﻩ ﻱ “ﺍﭘﻪ ﻣﺎﻥ” ﻭ ﻣﻮﺿﻮﻉ ﺍﻳﻦ ﻓﺮﮔﺮﺩ‪ ،‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻳﺎﺩﺩﺍﺷﺖ ﻫﺎ‪.‬‬

‫‪ .2‬ﺗﺎ ﻛﻲ ﺍﮔﺮ ﺷﺨﺺ ﻣﺮﺩﻩ ﺩﺭ ﻭﺿﻌﻴﺖ ﭘﺎﻛﻲ ﻭ ﺗﻘﺪﺱ ﺑﺎﺷﺪ ﻭ ﺗﺎ ﻛﻲ ﺍﮔﺮ ﻭﻱ ﺩﺭ ﺣﺎﻟﺖ “ﭘـِﺸﻮﺗـَﻨﻮ” ﺑﺎﺷﺪ ؟‬

‫‪ .3‬ﺧﺎﻧﻪ ﺍﻱ ﻛﻪ ﭘﺪﺭ ﻳﺎ ﻣﺎﺩﺭ ﺧﺎﻧﻮﺍﺩﻩ ﺩﺭ ﺁﻥ ﻣﺮﺩﻩ ﺑﺎﺷﺪ‪.‬‬

‫‪ .4‬ﺩﻧﺒﺎﻟﻪ ﻱ ﺑﻨﺪ ‪ 1‬ﻫﻤﻴﻦ ﻓﺮﮔﺮﺩ‪.‬‬

‫‪. = .5‬ﺑﻨﺪ ‪ 2‬ﻫﻤﻴﻦ ﻓﺮﮔﺮﺩ‪.‬‬

‫‪ .6‬ﻫﻤﻪ ﻱ ﺧﺎﻧﻮﺍﺩﻩ‪ ،‬ﺍﻋﻢ ﺍﺯ ﺧﻮﻳﺸﺎﻭﻧﺪﺍﻥ ﻭ ﺧﺪﻣﺘﮕﺰﺍﺭﺍﻥ‪.‬‬

‫‪ = .7‬ﺑﻨﺪ ‪ 2‬ﻫﻤﻴﻦ ﻓﺮﮔﺮﺩ‪.‬‬

‫‪ .8‬ﺩﻧﺒﺎﻟﻪ ﻱ ﺑﻨﺪ ‪ 9‬ﻫﻤﻴﻦ ﻓﺮﮔﺮﺩ‪.‬‬

‫‪ = .9‬ﺑﻨﺪ ‪ 2‬ﻫﻤﻴﻦ ﻓﺮﮔﺮﺩ‪.‬‬

‫‪ .10‬ﺩﺭ ﻣﻮﺭﺩﻫﺎﻳﻲ ﻛﻪ ﺩﺭ ﺑﻨﺪﻫﺎﻱ ‪ 15‬ﻭ ‪ 17‬ﻭ ‪ 19‬ﺁﻣﺪﻩ ﺍﺳﺖ‪ ،‬ﻣﺎﻧﻨﺪ ﻣﻮﺭﺩﻫﺎﻱ ﭘﻴﺸﻴﻦ‪ ،‬ﻫﺮ ﻧﺮﻳﻨﻪ ﺍﻱ ﺑﺎﻳﺪ ﭘﺲ ﺍﺯ ﻣﺮگ‬
‫ﺧﻮﻳﺸﺎﻭﻧﺪ ﻧﺮﻳﻨﻪ ﻭ ﻫﺮ ﻣﺎﺩﻳﻨﻪ ﺍﻱ ﭘﺲ ﺍﺯ ﻣﺮگ ﺧﻮﻳﺸﺎﻭﻧﺪ‪ ،‬ﻣﺎﺩﻳﻨﻪ ﻱ ﺧﻮﻳﺶ ﺩﺭ ﻣﺪﺗﻲ ﻛﻪ ﻣﻘﺮﺭ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﺩﺭ “ﺍﭘﻪ‬
‫ﻣﺎﻥ” ﺑﻤﺎﻧﺪ‪.‬‬

‫‪ = .11‬ﺑﻨﺪ ‪ 2‬ﻫﻤﻴﻦ ﻓﺮﮔﺮﺩ‪.‬‬

‫‪. .12‬ﺑﻨﺪﻫﺎﻱ ‪ 36‬ﺗﺎ ‪ 38‬ﻓﺮﮔﺮﺩ ﭘﻨﺠﻢ‪.‬‬

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‫ﻓﺮﮔﺮﺩ ﺳﻴﺰﺩﻫﻢ‬

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‫ﺑﺨﺶ ﻳﻜﻢ‬

‫)ﺍﻟﻒ(‬

‫‪1‬‬

‫ﻛﺪﺍﻡ ﺍﺳﺖ ﺁﻥ ﺁﻓﺮﻳﺪﻩ ﻱ ﻧﻴﻚ ﺩﺭ ﻣﻴﺎﻥ ﺁﻓﺮﻳﺪﮔﺎﻥ ﺳﭙﻨﺪ ﻣﻴﻨﻮ ﻛﻪ ﺍﺯ ﻧﻴﻤﻪ ﺷﺐ ﺗﺎ ﺩﻣﻴﺪﻥ ﺧﻮﺭﺷﻴﺪ‪ ،‬ﻫﺰﺍﺭﺍﻥ ﺁﻓﺮﻳﺪﻩ ﻱ‬
‫ﺍﻫﺮﻳﻤﻦ ﺭﺍ ﻣﻲ ﻛﺸﺪ ؟‬

‫‪2‬‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺳﮓ ﺧﺎﺭ ﭘﺸﺖ ﺑﻠﻨﺪ ﻭ ﺑﺎﺭﻳﻚ ﭘﻮﺯﻩ‪ ،‬ﺳﮓ “ﻭ‪‬ﻧﮕﻬﺎﭘ‪‬ﺮَﻩ”)‪ (1‬ﻛﻪ ﻣﺮﺩﻡ ﺑﺪ ﺯﺑﺎﻥ “ﺩﻭژَﺍﻙ‪ (2)”‬ﻣﻲ ﻧﺎﻣﻨﺪﺵ‪.‬‬

‫ﺍﻳﻦ ﺍﺳﺖ ﺁﻥ ﺁﻓﺮﻳﺪﻩ ﻱ ﻧﻴﻚ ﺩﺭ ﻣﻴﺎﻥ ﺁﻓﺮﻳﺪﮔﺎﻥ ﺳﭙﻨﺪ ﻣﻴﻨﻮ ﻛﻪ ﺍﺯ ﻧﻴﻤﻪ ﺷﺐ ﺗﺎ ﺩﻣﻴﺪﻥ ﺧﻮﺭﺷﻴﺪ‪ ،‬ﻫﺰﺍﺭﺍﻥ ﺁﻓﺮﻳﺪﻩ ﻱ‬
‫ﺍﻫﺮﻳﻤﻦ ﺭﺍ ﻣﻲ ﻛﺸﺪ‪.‬‬

‫‪3‬‬

‫ﺍﻱ ﺯﺭﺗﺸﺖ !‬

‫ﻫﺮ ﻛﺲ ﺳﮓ ﺧﺎﺭﭘﺸﺖ ﺑﻠﻨﺪ ﻭ ﺑﺎﺭﻳﻚ ﭘﻮﺯﻩ‪ ،‬ﺳﮓ “ﻭﻧﮕﻬﺎﭘﺮﻩ” ﺭﺍ ‪ -‬ﻛﻪ ﻣﺮﺩﻡ ﺑﺪ ﺯﺑﺎﻥ “ﺩﻭژَﺍﻙ‪ ”‬ﻣﻲ ﻧﺎﻣﻨﺪﺵ ‪ -‬ﺑﻜﺸﺪ‪،‬‬
‫ﺭﻭﺍﻥ ﺧﻮﻳﺶ ﺭﺍ ﺗﺎ ﻧُﻪ ﭘﺸﺖ ﻣﻲ ﻛﺸﺪ ﻭ ﺍﮔﺮ ﺗﺎﻭﺍﻥ ﮔﻨﺎﻩ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺯﻧﺪﮔﺎﻧﻲ ﺍﻳﻦ ﺟﻬﺎﻧﻲ ﺑﺎ ﭘﻴﺸﻜﺶ ﺑﺮﺩﻥ ﻧﻴﺎﺯﻱ ﻧﺰﺩ‬
‫“ﺳﺮﻭﺵ” ﻧﺪﻫﺪ‪ ،‬ﺭﺍﻫﻲ ﺑﻪ “ﭼﻴﻨـَﻮﺩﭘ‪‬ﻞ” ﻧﺒﺎﻳﺪ‪(3).‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺍﮔﺮ ﻛﺴﻲ ﺳﮓ ﺧﺎﺭ ﭘﺸﺖ ﺑﻠﻨﺪ ﻭ ﺑﺎﺭﻳﻚ ﭘﻮﺯﻩ‪ ،‬ﺳﮓ “ﻭﻧﮕﻬﺎﭘﺮﻩ” ﺭﺍ ‪ -‬ﻛﻪ ﻣﺮﺩﻡ ﺑﺪ ﺯﺑﺎﻥ “ﺩﻭژَﺍﻙ‪ ”‬ﻣﻲ ﻧﺎﻣﻨﺪﺵ ‪-‬‬
‫ﺑﻜﺸﺪ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ ﻱ ﮔﻨﺎﻫﺶ ﭼﻴﺴﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﻫﺰﺍﺭ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﻫﺰﺍﺭ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳ‪‬ﺮَﻭﺷﻮ ‪ -‬ﭼ‪‬ﺮَﻥَ‪.‬‬

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‫)ﺏ(‬

‫‪5‬‬

‫ﻛﺪﺍﻡ ﺍﺳﺖ ﺁﻥ ﺁﻓﺮﻳﺪﻩ ﻱ ﺑﺪ ﺩﺭ ﻣﻴﺎﻥ ﺁﻓﺮﻳﺪﮔﺎﻥ ﺍﻫﺮﻳﻤﻦ ﻛﻪ ﺍﺯ ﻧﻴﻤﻪ ﺷﺐ ﺗﺎ ﺩﻣﻴﺪﻥ ﺧﻮﺭﺷﻴﺪ‪ ،‬ﻫﺰﺍﺭﺍﻥ ﺁﻓﺮﻳﺪﻩ ﻱ ﺳﭙﻨﺪ‬
‫ﻣﻴﻨﻮ ﺭﺍ ﻣﻲ ﻛﺸﺪ ؟‬

‫‪6‬‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺩﻳﻮﻱ ﻛﻪ “ﺯ‪‬ﻳﺮﻱ ﻣ‪‬ـﻴ‪‬ﻨﮕﻮﺭ‪‬ﻩ”)‪ (4‬ﻧﺎﻡ ﺩﺍﺭﺩ ﻭ ﻣﺮﺩﻡ ﺑﺪ ﺯﺑﺎﻥ “ﺯ‪‬ﻳﺮﻱ ﻣ‪‬ﻴﺎﻙ‪ (5)”‬ﻣﻲ ﻧﺎﻣﻨﺪﺵ‪.‬‬

‫ﺍﻳﻦ ﺍﺳﺖ ﺁﻥ ﺁﻓﺮﻳﺪﻩ ﻱ ﺑﺪ ﺩﺭ ﻣﻴﺎﻥ ﺁﻓﺮﻳﺪﮔﺎﻥ ﺍﻫﺮﻳﻤﻦ ﻛﻪ ﺍﺯ ﻧﻴﻤﻪ ﺷﺐ ﺗﺎ ﺩﻣﻴﺪﻥ ﺧﻮﺭﺷﻴﺪ‪ ،‬ﻫﺰﺍﺭﺍﻥ ﺁﻓﺮﻳﺪﻩ ﻱ ﺳﭙﻨﺪ‬
‫ﻣﻴﻨﻮ ﺭﺍ ﻣﻲ ﻛﺸﺪ‪.‬‬

‫‪7‬‬

‫ﺍﻱ ﺯﺭﺗﺸﺖ !‬

‫ﻫﺮ ﻛﺲ ﺩﻳﻮ “ﺯﻳﺮ ﻣﻴﻨﮕﻮﺭﻩ” ﺭﺍ ‪ -‬ﻛﻪ ﻣﺮﺩﻡ ﺑﺪ ﺯﺑﺎﻥ‪“ ،‬ﺯﻳﺮﻱ ﻣﻴﺎﻙ” ﻣﻲ ﻧﺎﻣﻨﺪﺵ ‪ -‬ﺑﻜﺸﺪ‪ ،‬ﮔﻨﺎﻫﺎﻧﺶ ﺩﺭ ﺍﻧﺪﻳﺸﻪ ﻭ ﮔﻔﺘﺎﺭ‬
‫ﻭ ﻛﺮﺩﺍﺭ ‪ -‬ﺑﺪﺍﻥ ﮔﻮﻧﻪ ﻛﻪ ﺁﻳﻴﻦ “ﭘ‪‬ﺘ‪‬ﺖ‪ ”‬ﺭﺍ ﺑﻪ ﺟﺎﻱ ﺁﻭﺭﺩﻩ ﺑﺎﺷﺪ ‪ -‬ﺑﺨﺸﻮﺩﻩ ﺷﻮﺩ ﻭ ﺗﺎﻭﺍﻥ ﺁﻥ ﺩﺍﺩﻩ ﺷﻮﺩ‪.‬‬

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‫ﻫﺮ ﻛﺲ ﺳﮓ ﮔﻠﻪ‪ ،‬ﺳﮓ ﺧﺎﻧﮕﻲ ﻳﺎ ﺳﮓ ﻭﻟﮕﺮﺩ )‪ (6‬ﻳﺎ ﺳﮓ ﭘﺮﻭﺭﺩﻩ ﺍﻱ )‪ (7‬ﺭﺍ ﺑﺰﻧﺪ ﻭ ﺑﻜﺸﺪ‪ ،‬ﺭﻭﺍﻥ ﺍﻭ ﻫﻨﮕﺎﻡ ﺭﻓﺘﻦ ﺑﻪ‬
‫ﺟﻬﺎﻥ ﺩﻳﮕﺮ‪ ،‬ﺑﺎ ﺷﻴﻮﻧﻲ ﺑﻠﻨﺪﺗﺮ ﺍﺯ ﺷﻴﻮﻥ ﮔﻮﺳﻔﻨﺪﻱ ﻛﻪ ﮔﺮﮔﻲ ﺩﺭ ﺟﻨﮕﻠﻲ ﺑﺰﺭگ ﺑﺪﻭ ﺷﺒﻴﺨﻮﻥ ﺯﺩﻩ ﺑﺎﺷﺪ‪ ،‬ﭘﺮﻭﺍﺯ‬
‫ﻛﻨﺪ‪(8).‬‬

‫‪9‬‬

‫‪ ...‬ﻫﻴﭻ ﺭﻭﺍﻧﻲ ﺩﺭ ﺟﻬﺎﻥ ﺩﻳﮕﺮ ﺑﺎ ﺭﻭﺍﻥ ﺍﺯ ﺗﻦ ﺟﺪﺍ ﺷﺪﻩ ﻱ ﺍﻭ ﺩﻳﺪﺍﺭ ﻧﻜﻨﺪ ﻭ ﺩﺭ ﺑﺮﺍﺑﺮ ﺯﻭﺯﻩ ﻭ ﺷﺒﻴﺨﻮﻥ ﺩﻳﻮﺍﻥ‪ ،‬ﺑﻪ ﻭﻱ‬
‫ﻳﺎﺭﻱ ﻧﺮﺳﺎﻧﺪ‪.‬‬

‫ﺳﮓ ﻧﮕﻬﺒﺎﻥ “ﭼﻴﻨﻮﺩﭘﻞ” ﺩﺭ ﺑﺮﺍﺑﺮ ﺯﻭﺯﻩ ﻭ ﺷﺒﻴﺨﻮﻥ ﺩﻳﻮﺍﻥ‪ ،‬ﺑﻪ ﻭﻱ ﻳﺎﺭﻱ ﻧﺮﺳﺎﻧﺪ‪.‬‬

‫‪10‬‬

‫ﻫﺮﮔﺎﻩ ﻛﺴﻲ ﺳﮓ ﮔﻠﻪ ﺍﻱ ﺭﺍ ﭼﻨﺎﻥ ﺑﺰﻧﺪ ﻛﻪ ﺍﺯ ﻛﺎﺭ ﺑﻴﺎﻓﺘﺪ ﻭ ﻳﺎ ﮔﻮﺵ ﻳﺎ ﭼﻨﮕﺎﻟﺶ ﺭﺍ ﺑﺒﺮﺩ ﻭ ﺩﺯﺩ ﻳﺎ ﮔﺮﮔﻲ ﺑﻪ ﮔﻠﻪ ﺩﺳﺘﺒﺮﺩ‬
‫ﺯﻧﺪ ﻭ ﮔﻮﺳﻔﻨﺪﻱ ﺭﺍ ﺑﺮﺑﺎﻳﺪ ﻭ ﺳﮓ ﻧﺘﻮﺍﻧﺪ ﻫﻴﭻ ﮔﻮﻧﻪ ﻫﺸﺪﺍﺭﻱ ﺑﺪﻫﺪ‪ ،‬ﺍﻭ ﺑﺎﻳﺪ ﺗﺎﻭﺍﻥ ﮔﻮﺳﻔﻨﺪ ﺭﺑﻮﺩﻩ ﺭﺍ ﺑﺪﻫﺪ ﻭ ﺑﺮﺍﻱ‬
‫ﺯﺧﻤﻲ ﻛﻪ ﺑﺮ ﺳﮓ ﺯﺩﻩ ﺍﺳﺖ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ ﻱ ﮔﻨﺎﻩ ﺯﺧﻤﻲ ﻛﺮﺩﻥ ﺁﮔﺎﻫﺎﻧﻪ ﺑﺮ ﺍﻭ ﺭﻭﺍﺳﺖ‪.‬‬

‫‪11‬‬

‫ﻫﺮﮔﺎﻩ ﻛﺴﻲ ﺳﮕﻲ ﺧﺎﻧﮕﻲ ﺭﺍ ﭼﻨﺎﻥ ﺑﺰﻧﺪ ﻛﻪ ﺍﺯ ﻛﺎﺭ ﺑﻴﺎﻓﺘﺪ ﻭ ﻳﺎ ﮔﻮﺵ ﻳﺎ ﭼﻨﮕﺎﻟﺶ ﺭﺍ ﺑﺒﺮﺩ ﻭ ﺩﺯﺩ ﻳﺎ ﮔﺮﮔﻲ ﺑﻪ ﺧﺎﻧﻪ‬
‫ﺩﺳﺘﺒﺮﺩ ﺯﻧﺪ ﻭ ﻛﺎﻻﻳﻲ ] ﻳﺎ ﮔﻮﺳﻔﻨﺪﻱ [ ﺭﺍ ﺑﺮﺑﺎﻳﺪ ﻭ ﺳﮓ ﻧﺘﻮﺍﻧﺪ ﻫﻴﭻ ﮔﻮﻧﻪ ﻫﺸﺪﺍﺭﻱ ﺑﺪﻫﺪ‪ ،‬ﺍﻭ ﺑﺎﻳﺪ ﺗﺎﻭﺍﻥ ﻛﺎﻻ ] ﻳﺎ‬
‫ﮔﻮﺳﻔﻨﺪ [ ﺭﺑﻮﺩﻩ ﺭﺍ ﺑﺪﻫﺪ ﻭ ﺑﺮﺍﻱ ﺯﺧﻤﻲ ﻛﻪ ﺑﺮ ﺳﮓ ﺯﺩﻩ ﺍﺳﺖ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ ﻱ ﮔﻨﺎﻩ ﺯﺧﻤﻲ ﻛﺮﺩﻥ ﺁﮔﺎﻫﺎﻧﻪ ﺑﺮ ﺍﻭ ﺭﻭﺍﺳﺖ‪.‬‬

‫‪12‬‬

‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﺮﮔﺎﻩ ﻛﺴﻲ ﺳﮓ ﮔﻠﻪ ﺍﻱ ﺭﺍ ﭼﻨﺎﻥ ﺑﺰﻧﺪ ﻛﻪ ﺍﺯ ﻫﻮﺵ ﺑﺮﻭﺩ ﻭ ﺟﺎﻥ ﺑﺪﻫﺪ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ ﻱ ﮔﻨﺎﻫﺶ ﭼﻴﺴﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﻫﺸﺘﺼﺪ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﻫﺸﺘﺼﺪ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳﺮﻭﺷﻮ ‪ -‬ﭼﺮﻥ‪.‬‬

‫‪13‬‬

‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

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‫ﻫﺮﮔﺎﻩ ﻛﺴﻲ ﺳﮕﻲ ﺧﺎﻧﮕﻲ ﺭﺍ ﭼﻨﺎﻥ ﺑﺰﻧﺪ ﻛﻪ ﺍﺯ ﻫﻮﺵ ﺑﺮﻭﺩ ﻭ ﺟﺎﻥ ﺑﺪﻫﺪ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ ﻱ ﮔﻨﺎﻫﺶ ﭼﻴﺴﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﻫﻔﺘﺼﺪ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﻫﻔﺘﺼﺪ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳﺮﻭﺷﻮ ‪ -‬ﭼﺮﻥ‪(9).‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﺮﮔﺎﻩ ﻛﺴﻲ ﺳﮕﻲ ﻭﻟﮕﺮﺩ ﺭﺍ ﭼﻨﺎﻥ ﺑﺰﻧﺪ ﻛﻪ ﺍﺯ ﻫﻮﺵ ﺑﺮﻭﺩ ﻭ ﺟﺎﻥ ﺑﺪﻫﺪ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ ﻱ ﮔﻨﺎﻫﺶ ﭼﻴﺴﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺷﺸﺼﺪ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﺷﺸﺼﺪ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳﺮﻭﺷﻮ ‪ -‬ﭼﺮﻥ‪(10).‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﺮﮔﺎﻩ ﻛﺴﻲ ﺗﻮﻟﻪ ﺳﮕﻲ ﺭﺍ ﭼﻨﺎﻥ ﺑﺰﻧﺪ ﻛﻪ ﺍﺯ ﻫﻮﺵ ﺑﺮﻭﺩ ﻭ ﺟﺎﻥ ﺑﺪﻫﺪ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ ﻱ ﮔﻨﺎﻫﺶ ﭼﻴﺴﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﭘﺎﻧﺼﺪ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﭘﺎﻧﺼﺪ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳﺮﻭﺷﻮ ‪ -‬ﭼﺮﻥ‪(11).‬‬

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‫ﻫﻤﻴﻦ ﭘﺎﺩﺍﻓﺮﻩ )‪ ،(12‬ﻛﻴﻔﺮ ﻛﺸﺘﻦ ﺳﮓ “ﺟ‪‬ﮋﻭ” )‪ ،(13‬ﺳﮓ “ﻭﻳﮋﻭ” )‪ ،(14‬ﺳﻴﺎﻩ ﮔﻮﺵ‪ ،‬ﺳﮓ “ﺍﻭﺭﻭﭘﻲ” ﺗﻴﺰ ﺩﻧﺪﺍﻥ )‪ (15‬ﻭ‬
‫ﺭﻭﺑﺎﻩ ﺗﻨﺪﺭﻭ )‪ (16‬ﺍﺳﺖ‪.‬‬

‫ﻫﻤﻴﻦ ﭘﺎﺩﺍﻓﺮﻩ )‪ ،(12‬ﻛﻴﻔﺮ ﻛﺸﺘﻦ ﻫﺮﮔﻮﻧﻪ ﺳﮕﻲ ﺟﺰ “ﺳﮓ ﺁﺑﻲ” )‪ (17‬ﺍﺳﺖ‪.‬‬

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‫ﺑﺨﺶ ﺳﻮﻡ‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺪﺍﻡ ﺍﺳﺖ ﺳﮕﻲ ﻛﻪ ﺑﺎﻳﺪ ﺁﻥ ﺭﺍ ﺳﮓ ﮔﻠﻪ ﺧﻮﺍﻧﺪ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺳﮕﻲ ﺍﺳﺖ ﻛﻪ ﺗﺎ ﻳﻚ “ﻳﻮﺟـْﻴﺴ‪‬ﺘﻲ” ﮔﺮﺩﺍ ﮔﺮﺩ ﮔﻠﻪ ﻣﻲ ﮔﺮﺩﺩ ﻭ ﺁﻥ ﺭﺍ ﺍﺯ ﮔﺮگ ﻭ ﺩﺯﺩ ﭘﺎﺳﺪﺍﺭﻱ ﻣﻲ ﻛﻨﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺪﺍﻡ ﺍﺳﺖ ﺳﮕﻲ ﻛﻪ ﺑﺎﻳﺪ ﺁﻥ ﺭﺍ ﺳﮓ ﺧﺎﻧﮕﻲ ﺧﻮﺍﻧﺪ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺳﮕﻲ ﺍﺳﺖ ﻛﻪ ﺗﺎ ﻳﻚ “ﻫﺎﺳ‪‬ﺮ” ﮔﺮﺩﺍﮔﺮﺩ ﺧﺎﻧﻪ ﻣﻲ ﮔﺮﺩﺩ ﻭ ﺁﻥ ﺭﺍ ﺍﺯ ﮔﺮگ ﻭ ﺩﺯﺩ ﭘﺎﺳﺪﺍﺭﻱ ﻣﻲ ﻛﻨﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺪﺍﻡ ﺍﺳﺖ ﺳﮕﻲ ﻛﻪ ﺑﺎﻳﺪ ﺁﻥ ﺭﺍ ﺳﮓ ﻭﻟﮕﺮﺩ ﺧﻮﺍﻧﺪ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺳﮕﻲ ﺍﺳﺖ ﻛﻪ ﻫﻴﭻ ﻳﻚ ﺍﺯ ﺗﻮﺍﻧﺎﻳﻲ ﻫﺎﻱ ﺳﮕﺎﻥ ﺩﻳﮕﺮ ﺭﺍ ﻧﺸﺎﻥ ﻧﻤﻲ ﺩﻫﺪ ﻭ ﺗﻨﻬﺎ ﺩﺭ ﭘﻲ ﺗﻦ ﭘﺮﻭﺭﻱ ﺍﺳﺖ )‪.(18‬‬

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‫ﺑﺨﺶ ﭼﻬﺎﺭﻡ‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺴﻲ ﻛﻪ ﺑﻪ ﺳﮓ ﮔﻠﻪ ﺍﻱ ﺧﻮﺭﺍﻙ ﺑﺪ ﺑﺪﻫﺪ‪ ،‬ﮔﻨﺎﻩ ﺍﻭ ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﺍﺳﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﮔﻨﺎﻩ ﺍﻭ ﻫﻤﭽﻨﺪ ﮔﻨﺎﻩ ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺳﺮﻭﺭ ﺑﺰﺭگ ﺗﺮﻳﻦ ﺧﺎﻧﻮﺍﺩﻩ )‪ (19‬ﺧﻮﺭﺍﻙ ﺑﺪ ﺑﺪﻫﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺴﻲ ﻛﻪ ﺑﻪ ﺳﮓ ﺧﺎﻧﮕﻲ ﺧﻮﺭﺍﻙ ﺑﺪ ﺑﺪﻫﺪ‪ ،‬ﮔﻨﺎﻩ ﺍﻭ ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﺍﺳﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﮔﻨﺎﻩ ﺍﻭ ﻫﻤﭽﻨﺪ ﮔﻨﺎﻩ ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺳﺮﻭﺭ ﺑﺰﺭگ ﺗﺮﻳﻦ ﺧﺎﻧﻮﺍﺩﻩ ﺍﻱ ﻣﻴﺎﻥ ﻣﺎﻳﻪ ﺧﻮﺭﺍﻙ ﺑﺪ ﺑﺪﻫﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺴﻲ ﻛﻪ ﺑﻪ ﺳﮓ ﻭﻟﮕﺮﺩ ﺧﻮﺭﺍﻙ ﺑﺪ ﺑﺪﻫﺪ‪ ،‬ﮔﻨﺎﻩ ﺍﻭ ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﺍﺳﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﮔﻨﺎﻩ ﺍﻭ ﻫﻤﭽﻨﺪ ﮔﻨﺎﻩ ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺁﺗﺮُﺑﺎﻧﻲ ﺍﺷﻮﻥ ﻛﻪ ﺑﻪ ﺧﺎﻧﻪ ﺍﺵ ﺑﻴﺎﻳﺪ‪ ،‬ﺧﻮﺭﺍﻙ ﺑﺪ ﺑﺪﻫﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺴﻲ ﻛﻪ ﺑﻪ ﺗﻮﻟﻪ ﺳﮕﻲ ﺧﻮﺭﺍﻙ ﺑﺪ ﺑﺪﻫﺪ‪ ،‬ﮔﻨﺎﻩ ﺍﻭ ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﺍﺳﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﮔﻨﺎﻩ ﺍﻭ ﻫﻤﭽﻨﺪ ﮔﻨﺎﻩ ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻧﻮﺟﻮﺍﻧﻲ ﺍﺷﻮﻥ ﺯﺍﺩﻩ ﻭ ﺑﻪ ﭘﺎﻧﺰﺩﻩ ﺳﺎﻟﮕﻲ ﺭﺳﻴﺪﻩ‪ ،‬ﺧﻮﺭﺍﻙ ﺑﺪ ﺑﺪﻫﺪ‪(20).‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﺮﮔﺎﻩ ﻛﺴﻲ ﺑﻪ ﺳﮓ ﮔﻠﻪ ﺍﻱ ﺧﻮﺭﺍﻙ ﺑﺪ ﺑﺪﻫﺪ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ ﻱ ﮔﻨﺎﻫﺶ ﭼﻴﺴﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﻛﺮﺩﺍﺭ ﺍﻭ ﻛﺮﺩﺍﺭ “ﭘﺸﻮﺗﻨﻮ” ﺍﺳﺖ ﻭ ﭘﺎﺩﺍﻓﺮﻩ ﺍﺵ ﺩﻭﻳﺴﺖ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﺩﻭﻳﺴﺖ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳﺮﻭﺷﻮ ‪ -‬ﭼﺮﻥ‬
‫ﺍﺳﺖ‪(21).‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﺮﮔﺎﻩ ﻛﺴﻲ ﺑﻪ ﺳﮓ ﺧﺎﻧﮕﻲ ﺧﻮﺭﺍﻙ ﺑﺪ ﺑﺪﻫﺪ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ ﻱ ﮔﻨﺎﻫﺶ ﭼﻴﺴﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻫﺶ ﻧﻮﺩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﻧﻮﺩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳﺮﻭﺷﻮ ‪ -‬ﭼﺮﻥ ﺍﺳﺖ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﺮﮔﺎﻩ ﻛﺴﻲ ﺑﻪ ﺳﮓ ﻭﻟﮕﺮﺩ ﺧﻮﺭﺍﻙ ﺑﺪ ﺑﺪﻫﺪ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ ﻱ ﮔﻨﺎﻫﺶ ﭼﻴﺴﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻫﺶ ﻫﻔﺘﺎﺩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﻫﻔﺘﺎﺩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳﺮﻭﺷﻮ ‪ -‬ﭼﺮﻥ ﺍﺳﺖ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﺮﮔﺎﻩ ﻛﺴﻲ ﺑﻪ ﺗﻮﻟﻪ ﺳﮕﻲ ﺧﻮﺭﺍﻙ ﺑﺪ ﺑﺪﻫﺪ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ ﻱ ﮔﻨﺎﻫﺶ ﭼﻴﺴﺖ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻫﺶ ﭘﻨﺠﺎﻩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﭘﻨﺠﺎﻩ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳﺮﻭﺷﻮ ‪ -‬ﭼﺮﻥ ﺍﺳﺖ‪.‬‬

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‫ﺩﺭ ﻣﻴﺎﻥ ﺁﻓﺮﻳﺪﮔﺎﻥ ﺳﭙﻨﺪ ﻣﻴﻨﻮ‪ ،‬ﺍﻳﻦ ﺳﮓ ﺍﺳﺖ ﻛﻪ ﺍﮔﺮ ﺑﺪﻭ ﺧﻮﺭﺍﻙ ﻧﺪﻫﻨﺪ ﻭ ﻫﻤﻮﺍﺭﻩ ﺳﺮﮔﺮﻡ ﺑﻪ ﻛﺎﺭ ﭘﺎﺳﺪﺍﺭﻱ ﺍﺯ‬
‫ﭼﻴﺰﻫﺎﻳﻲ ﺑﺎﺷﺪ ﻛﻪ ﺑﻬﺮﻩ ﺍﻱ ﺍﺯ ﺁﻥ ﻫﺎ ﺑﺪﻭ ﻧﻤﻲ ﺭﺳﺪ‪ ،‬ﺯﻭﺩﺗﺮ ﺍﺯ ﻫﻤﻪ ﭘﻴﺮﻭ ﻧﺎﺗﻮﺍﻥ ﻣﻲ ﺷﻮﺩ‪.‬‬

‫ﭘﺲ ﺍﻭ ﺭﺍ ﺷﻴﺮ ﻭ ﭼﺮﺑﻲ ﻭ ﮔﻮﺷﺖ ﺑﻴﺎﻭﺭ ﻛﻪ ﺧﻮﺭﺍﻙ ﺑﺎﻳﺴﺘﻪ ﻱ ﺍﻭﺳﺖ‪(22).‬‬

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‫ﺑﺨﺶ ﭘﻨﺠﻢ‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺍﮔﺮ ﺩﺭ ﺧﺎﻧﻪ ﻱ ﻣﺰﺩﺍﭘﺮﺳﺘﻲ‪ ،‬ﺳﮓ ﻫﺎﺭ ﻳﺎ ﺳﮕﻲ ﻧﺎﮔﺎﻩ ﮔﻴﺮ )‪ (23‬ﺑﺎﺷﺪ‪ ،‬ﻣﺰﺩﺍ ﭘﺮﺳﺘﺎﻥ ﭼﻪ ﺑﺎﻳﺪ ﺑﻜﻨﻨﺪ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺁﻧﺎﻥ ﺑﺎﻳﺪ ﭼﻨﺒﺮﻱ ﭼﻮﺑﻴﻦ ﺑﻪ ﺳﺘﺒﺮﻱ ﻳﻚ ﺍﺷﺘﻲ )‪ - (24‬ﺍﺯ ﭼﻮﺏ ﺳﺨﺖ ‪ -‬ﻭ ﻳﺎ ﺑﻪ ﺳﺘﺒﺮﻱ ﺩﻭ ﺍﺷﺘﻲ ‪ -‬ﺍﺯ ﭼﻮﺏ ﻧﺮﻡ ‪ -‬ﺑﺮ‬
‫ﮔﺮﺩﻥ ﺍﻭ ﺑﮕﺬﺍﺭﻧﺪ ﻭ ﺍﻭ ﺭﺍ ﺍﺯ ﺩﻭ ﺳﻮﻱ ﺁﻥ ﭼﻨﺒﺮ ﺑﻪ ﺟﺎﻳﻲ ﺑﺒﻨﺪﻧﺪ‪.‬‬

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‫‪ ...‬ﺍﮔﺮ ﭼﻨﻴﻦ ﻧﻜﻨﻨﺪ ﻭ ﺳﮓ ﻫﺎﺭ ﻳﺎ ﺳﮓ ﻧﺎﮔﺎﻩ ﮔﻴﺮ‪ ،‬ﺗﻦ ﮔﻮﺳﻔﻨﺪﻱ ﺭﺍ ﺑﻪ ﺩﻧﺪﺍﻥ ﺑﮕﺰﺩ ﻳﺎ ﻛﺴﻲ ﺭﺍ ﺯﺧﻤﻲ ﻛﻨﺪ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ ﻱ‬
‫ﮔﻨﺎﻩ ﺧﻮﻧﺮﻳﺰﻱ ﺁﮔﺎﻫﺎﻧﻪ ﺑﺮ ﺁﻥ ﺳﮓ ﺭﻭﺍﺳﺖ‪(25).‬‬

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‫ﺍﮔﺮ ﺳﮕﻲ‪ ،‬ﮔﻮﺳﻔﻨﺪﻱ ﺭﺍ ﺑﻪ ﺩﻧﺪﺍﻥ ﺑﮕﺰﺩ ﻳﺎ ﻛﺴﻲ ﺭﺍ ﺯﺧﻤﻲ ﻛﻨﺪ‪ ،‬ﻧﺨﺴﺘﻴﻦ ﺑﺎﺭ ﺑﺎﻳﺪ ﮔﻮﺵ ﺭﺍﺳﺘﺶ ﺭﺍ ﺑﺒﺮﻧﺪ ﻭ ﺩﻭﻣﻴﻦ ﺑﺎﺭ‬
‫ﮔﻮﺵ ﭼﭙﺶ ﺭﺍ‪. ..‬‬

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‫‪ ...‬ﺳﻮﻣﻴﻦ ﺑﺎﺭ ﭘﺎﻱ ﺭﺍﺳﺘﺶ ﺭﺍ )‪ (26‬ﻭ ﭼﻬﺎﺭﻣﻴﻦ ﺑﺎﺭ ﭘﺎﻱ ﭼﭙﺶ ﺭﺍ‪. ..‬‬

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‫‪ ...‬ﻭ ﭘﻨﺠﻤﻴﻦ ﺑﺎﺭ ﺩﻣﺶ ﺭﺍ‪.‬‬

‫ﺑﻨﺎﺑﺮﺍﻳﻦ ﺑﺎﻳﺪ ﭼﻨﻴﻦ ﺳﮕﻲ ﺭﺍ ﺍﺯ ﺩﻭ ﺳﻮﻱ ﭼﻨﺒﺮﻱ ﻛﻪ ﺑﺮ ﮔﺮﺩﻧﺶ ﻣﻲ ﮔﺬﺍﺭﻧﺪ‪ ،‬ﺑﻪ ﺟﺎﻳﻲ ﺑﺒﻨﺪﻧﺪ‪ .‬ﺍﮔﺮ ﭼﻨﻴﻦ ﻧﻜﻨﻨﺪ ﻭ ﺳﮓ‬
‫ﻫﺎﺭ ﻳﺎ ﺳﮓ ﻧﺎﮔﺎﻩ ﮔﻴﺮ‪ ،‬ﺗﻦ ﮔﻮﺳﻔﻨﺪﻱ ﺭﺍ ﺑﻪ ﺩﻧﺪﺍﻥ ﺑﮕﺰﺩ ﻳﺎ ﻛﺴﻲ ﺭﺍ ﺯﺧﻤﻲ ﻛﻨﺪ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ ﻱ ﮔﻨﺎﻩ ﺧﻮﻧﺮﻳﺰﻱ ﺁﮔﺎﻫﺎﻧﻪ ﺑﺮ‬
‫ﺁﻥ ﺳﮓ ﺭﻭﺍﺳﺖ‪(27).‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

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‫ﺍﮔﺮ ﺩﺭ ﺧﺎﻧﻪ ﻱ ﻣﺰﺩﺍﭘﺮﺳﺘﻲ‪ ،‬ﺳﮕﻲ ﻧﺎﺑﻮﻳﺎ ﻳﺎ ﺳﮕﻲ ﻫﺎﺭ ﺑﺎﺷﺪ‪ ،‬ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ ﭼﻪ ﺑﺎﻳﺪ ﺑﻜﻨﻨﺪ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺑﺎﻳﺪ ﺍﺯ ﺍﻭ ﻧﮕﺎﻫﺪﺍﻱ ﻛﻨﻨﺪ ﻭ ﺑﻪ ﺩﺭﻣﺎﻧﺶ ﺑﻜﻮﺷﻨﺪ؛ ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﻱ ﻳﻜﻲ ﺍﺯ ﭘﺮﻫﻴﺰﮔﺎﺭﺍﻥ ﻣﻲ ﻛﻨﻨﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺍﮔﺮ ﺁﻧﺎﻥ ﺑﻪ ﺩﺭﻣﺎﻥ ﺁﻥ ﺳﮓ ﺑﻜﻮﺷﻨﺪ ﻭ ﺑﺎ ﻧﺎﻛﺎﻣﻲ ﺭﻭﺑﺮﻭ ﺷﻮﻧﺪ‪ ،‬ﭼﻪ ﺑﺎﻳﺪ ﺑﻜﻨﻨﺪ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺁﻧﺎﻥ ﺑﺎﻳﺪ ﭼﻨﺒﺮﻱ ﭼﻮﺑﻴﻦ ﺑﻪ ﺳﺘﺒﺮﻱ ﻳﻚ ﺍﺷﺘﻲ ‪ -‬ﺍﺯ ﭼﻮﺏ ﺳﺨﺖ ‪ -‬ﻭ ﻳﺎ ﺑﻪ ﺳﺘﺒﺮﻱ ﺩﻭ ﺍﺷﺘﻲ ‪ -‬ﺍﺯ ﭼﻮﺏ ﻧﺮﻡ ‪ -‬ﺑﺮ‬
‫ﮔﺮﺩﻥ ﺍﻭ ﺑﮕﺬﺍﺭﻧﺪ ﻭ ﺍﻭ ﺭﺍ ﺍﺯ ﺩﻭ ﺳﻮﻱ ﺁﻥ ﭼﻨﺒﺮ ﺑﻪ ﺟﺎﻳﻲ ﺑﺒﻨﺪﻧﺪ‪(28).‬‬

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‫ﺍﮔﺮ ﭼﻨﻴﻦ ﻧﻜﻨﻨﺪ ﻭ ﺳﮓ ﻧﺎﺑﻮﻳﺎ ﺩﺭ ﮔﻮﺩﺍﻝ ﻳﺎ ﭼﺎﻩ ﻳﺎ ﭘﺮﺗﮕﺎﻩ ﻳﺎ ﺭﻭﺩﺧﺎﻧﻪ ﻳﺎ ﺟﻮﻳﻲ ﺑﻴﺎﻓﺘﺪ ﻭ ﺯﺧﻤﻲ ﺷﻮﺩ ﺳﭙﺲ ﺑﻤﻴﺮﺩ‪،‬‬
‫ﺁﻧﺎﻥ “ﭘﺸﻮﺗﻨﻮ” ﻣﻲ ﺷﻮﻧﺪ‪.‬‬

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‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﻣﻦ ‪ -‬ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ‪ -‬ﺁﻥ ﺩﺍﺭﻧﺪﻩ ﻱ ﺟﺎﻣﻪ ﻭ ﭘﺎﻱ ﭘﻮﺵ ﺑﺮ ﺗﻦ ﭘﻴﻮﺳﺘﻪ‪ ،‬ﺁﻥ ﻧﮕﺎﻫﺒﺎﻥ ﺷﺐ ﺯﻧﺪﻩ ﺩﺍﺭ ﻭ ﺗﻴﺰ ﺩﻧﺪﺍﻥ ﺭﺍ ﺁﻓﺮﻳﺪﻡ‬
‫ﻛﻪ ﺯﺍﺩﻩ ﺷﺪﻩ ﺍﺳﺖ ﺗﺎ ﺧﻮﺭﺍﻙ ﺧﻮﻳﺶ ﺭﺍ ﺍﺯ ﻣﺮﺩﻣﺎﻥ ﺑﮕﻴﺮﺩ ﻭ ﻛﺎﻻ ﻭ ﺩﺍﺭﺍﻳﻲ ﺁﻧﺎﻥ ﺭﺍ ﻧﮕﺎﻫﺒﺎﻧﻲ ﻛﻨﺪ‪.‬‬

‫ﻣﻦ ‪ -‬ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ‪ -‬ﺳﮓ ﺭﺍ ﺑﺎ ﺗﻨﻲ ﻧﻴﺮﻭﻣﻨﺪ ﻭ ﻫﻮﺷﻲ ﺳﺮﺷﺎﺭ ﺑﺮﺍﻱ ﻧﺒﺮﺩ ﺑﺎ ﺑﺪﻛﺎﺭﺍﻥ ﻭ ﻧﮕﺎﻫﺒﺎﻧﻲ ﺍﺯ ﻛﺎﻻ ﻭ ﺩﺍﺭﺍﻳﻲ ﺗﻮ‬
‫ﺁﻓﺮﻳﺪﻡ‪.‬‬

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‫ﻫﺮ ﺁﻥ ﻛﺲ ﻛﻪ ﺑﻪ ﺑﺎﻧﮓ ﺍﻭ ﺑﻴﺪﺍﺭ ﺷﻮﺩ‪ ،‬ﻧﻪ ﺩﺯﺩ ﻭ ﻧﻪ ﮔﺮگ ﻣﻲ ﺗﻮﺍﻧﺪ ﺑﻲ ﺁﮔﺎﻫﻲ ﺍﻭ ﭼﻴﺰﻱ ﺍﺯ ﺧﺎﻧﻪ ﻱ ﻭﻱ ﺑﺮﺑﺎﻳﺪ‪.‬‬

‫ﮔﺮگ ﺑﺎ ﺗﻦ ﺯﺧﻢ ﺧﻮﺭﺩﻩ ﻭ ﭘﺎﺭﻩ ﭘﺎﺭﻩ ﺍﺯ ﺧﺎﻧﻪ ﻱ ﺍﻭ ﺩﻭﺭ ﺭﺍﻧﺪﻩ ﻭ ﮔﺮﻳﺰﺍﻥ ﻣﻲ ﺷﻮﺩ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺪﺍﻡ ﻳﻚ ﺍﺯ ﺩﻭ ﮔﻮﻧﻪ ﻱ ﮔﺮگ ‪ -‬ﮔﺮﮔﻲ ﺯﺍﺩﻩ ﺍﺯ ﺳﮕﻲ ﻧﺮﻳﻨﻪ ﻭ ﮔﺮﮔﻲ ﻣﺎﺩﻳﻨﻪ ﻳﺎ ﮔﺮﮔﻲ ﺯﺍﺩﻩ ﺍﺯ ﮔﺮﮔﻲ ﻧﺮﻳﻨﻪ ﻭ ﺳﮕﻲ‬
‫ﻣﺎﺩﻳﻨﻪ ‪ -‬ﺑﻴﺸﺘﺮ ﺗﺒﻬﻜﺎﺭﻱ ﻣﻲ ﻛﻨﺪ ﻭ ﺳﺰﺍﻭﺍﺭﺗﺮ ﺍﺳﺖ ﻛﻪ ﻛﺸﺘﻪ ﺷﻮﺩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﺯ ﺍﻳﻦ ﺩﻭ ﮔﻮﻧﻪ ﻱ ﮔﺮگ‪ ،‬ﺁﻥ ﻛﻪ ﺍﺯ ﺳﮕﻲ ﻧﺮﻳﻨﻪ ﻭ ﮔﺮﮔﻲ ﻣﺎﺩﻳﻨﻪ ﺍﺳﺖ ﺑﻴﺸﺘﺮ ﺗﺒﻬﻜﺎﺭﻱ ﻣﻲ ﻛﻨﺪ ﻭ ﺍﺯ ﺁﻥ ﻳﻚ ﻛﻪ ﺍﺯ‬
‫ﮔﺮﮔﻲ ﻧﺮﻳﻨﻪ ﻭ ﺳﮕﻲ ﻣﺎﺩﻳﻨﻪ ﺯﺍﺩﻩ ﺷﺪﻩ‪ ،‬ﺳﺰﺍﻭﺍﺭﺗﺮ ﺍﺳﺖ ﻛﻪ ﻛﺸﺘﻪ ﺷﻮﺩ‪.‬‬

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‫ﺍﻳﻦ ﮔﻮﻧﻪ ﺳﮕﺎﻥ ﺯﺍﺩﻩ ﺍﺯ ﺳﮕﻲ ﻧﺮﻳﻨﻪ ﻭ ﮔﺮﮔﻲ ﻣﺎﺩﻳﻨﻪ‪ ،‬ﺑﻪ ﺳﮓ ﮔﻠﻪ‪ ،‬ﺳﮓ ﺧﺎﻧﮕﻲ‪ ،‬ﺳﮓ ﻭﻟﮕﺮﺩ ﻭ ﺳﮓ ﭘﺮﻭﺭﺩﻩ ﺑﺘﺎﺯﻧﺪ ﻭ‬
‫ﮔﻠﻪ ﻫﺎ ﺭﺍ ﺗﺒﺎﻩ ﻛﻨﻨﺪ‪ .‬ﭼﻨﻴﻦ ﺳﮕﺎﻧﻲ ﺑﺮﺍﻱ ﮔﻠﻪ ﻫﺎ ﺧﻮﻧﺮﻳﺰﺗﺮ ﻭ ﺯﻳﺎﻧﺒﺎﺭﺗﺮ ﻭ ﻭﻳﺮﺍﻧﮕﺮﺗﺮ ﺍﺯ ﻫﻤﻪ ﻱ ﺩﻳﮕﺮ ﺳﮕﺎﻧﻨﺪ‪(29).‬‬

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‫ﺍﻳﻦ ﮔﻮﻧﻪ ﮔﺮﮔﺎﻥ ﺯﺍﺩﻩ ﺍﺯ ﺳﮕﻲ ﻧﺮﻳﻨﻪ ﻭ ﮔﺮﮔﻲ ﻣﺎﺩﻳﻨﻪ‪ ،‬ﺑﻪ ﺳﮓ ﮔﻠﻪ‪ ،‬ﺳﮓ ﺧﺎﻧﮕﻲ‪ ،‬ﺳﮓ ﻭﻟﮕﺮﺩ ﻭ ﺳﮓ ﭘﺮﻭﺭﺩﻩ ﺑﺘﺎﺯﻧﺪ ﻭ‬
‫ﮔﻠﻪ ﻫﺎ ﺭﺍ ﺗﺒﺎﻩ ﻛﻨﻨﺪ‪ .‬ﭼﻨﻴﻦ ﮔﺮﮔﺎﻧﻲ ﺑﺮﺍﻱ ﮔﻠﻪ ﻫﺎ ﺧﻮﻧﺮﻳﺰﺗﺮ ﻭ ﺯﻳﺎﻧﺒﺎﺭﺗﺮ ﻭ ﻭﻳﺮﺍﻧﮕﺮﺗﺮ ﺍﺯ ﻫﻤﻪ ﻱ ﺩﻳﮕﺮ ﮔﺮﮔﺎﻧﻨﺪ‪(29).‬‬

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‫ﻫﺮ ﺳﮕﻲ ﺳﺮﺷﺖ ﻫﺸﺖ ﮔﻮﻧﻪ ﺍﺯ ﻣﺮﺩﻡ ﺭﺍ ﺩﺍﺭﺩ ‪ :‬ﺳﺮﺷﺖ ﺁﺗﺮﺑﺎﻥ‪ ،‬ﺍﺭﺗﺸﺘﺎﺭ‪ ،‬ﺑﺮﺯﻳﮕﺮ‪ ،‬ﺧﻨﻴﺎﮔﺮ ﺁﻭﺍﺭﻩ‪ ،‬ﺩﺯﺩ‪ ،‬ﺟﺎﻧﻮﺭ ﺩﺭﻧﺪﻩ‪،‬‬
‫ﺭﻭﺳﭙﻲ ﻭ ﻛﻮﺩﻙ‪.‬‬

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‫ﻫﻤﭽﻮﻥ ﺁﺗﺮﺑﺎﻥ )‪ (30‬ﺭﻳﺰﻩ ﺧﻮﺍﺭ ﺧﻮﺍﻥ ﺩﻳﮕﺮﺍﻥ ﺍﺳﺖ‪.‬‬

‫ﻫﻤﭽﻮﻥ ﺁﺗﺮﺑﺎﻥ ﺳﭙﺎﺳﮕﺰﺍﺭ ﺍﺳﺖ‪.‬‬

‫ﻫﻤﭽﻮﻥ ﺁﺗﺮﺑﺎﻥ ﺑﻪ ﺁﺳﺎﻧﻲ ﺧﻮﺭﺳﻨﺪ ﻣﻲ ﺷﻮﺩ‪.‬‬

‫ﻫﻤﭽﻮﻥ ﺁﺗﺮﺑﺎﻥ ﺗﻨﻬﺎ ﺧﻮﺍﺳﺘﺎﺭ ﻧﺎﻥ ﭘﺎﺭﻩ ﺍﻱ ﺍﺳﺖ‪.‬‬

‫ﻫﻤﭽﻮﻥ ﺍﺭﺗﺸﺘﺎﺭ ﭘﻴﺸﮕﺎﻡ ﺍﺳﺖ‪.‬‬

‫ﻫﻤﭽﻮﻥ ﺍﺭﺗﺸﺘﺎﺭ ﺑﻪ ﻧﮕﺎﻫﺒﺎﻧﻲ ﺍﺯ ﺑﻬﺘﺮﻳﻦ ﭼﺎﺭﭘﺎﻳﺎﻥ ﻧﺒﺮﺩ ﻣﻲ ﻛﻨﺪ‪.‬‬

‫ﻫﻤﭽﻮﻥ ﺍﺭﺗﺸﺘﺎﺭ ﻧﺨﺴﺘﻴﻦ ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺧﺎﻧﻪ ﺑﻴﺮﻭﻥ ﻣﻲ ﺭﻭﺩ‪.‬‬

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‫ﻫﻤﭽﻮﻥ ﺑﺮﺯﻳﮕﺮ ﻫﻮﺷﻴﺎﺭ ﻭ ﻛﻢ ﺧﻮﺍﺏ ﺍﺳﺖ‪.‬‬

‫ﻫﻤﭽﻮﻥ ﺑﺮﺯﻳﮕﺮ ﻧﺨﺴﺘﻴﻦ ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺧﺎﻧﻪ ﺑﻴﺮﻭﻥ ﻣﻲ ﺭﻭﺩ‪.‬‬

‫ﻫﻤﭽﻮﻥ ﺑﺮﺯﻳﮕﺮ ﻭﺍﭘﺴﻴﻦ ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺧﺎﻧﻪ ﺑﺎﺯ ﻣﻲ ﮔﺮﺩﺩ‪.‬‬

‫ﻫﻤﭽﻮﻥ ﺧﻨﻴﺎﮔﺮ ﺁﻭﺍﺭﻩ ﺁﻭﺍﺯﺧﻮﺍﻥ ﺍﺳﺖ‪.‬‬

‫ﻫﻤﭽﻮﻥ ﺧﻨﻴﺎﮔﺮ ﺁﻭﺍﺭﻩ ﻣﻴﻬﻤﺎﻥ ﻧﺎﺧﻮﺍﻧﺪﻩ ﺍﺳﺖ‪.‬‬

‫ﻫﻤﭽﻮﻥ ﺧﻨﻴﺎﮔﺮ ﺁﻭﺍﺭﻩ ﻧﺰﺍﺭ ﺍﺳﺖ‪.‬‬

‫ﻫﻤﭽﻮﻥ ﺧﻨﻴﺎﮔﺮ ﺁﻭﺍﺭﻩ ﺑﻴﻨﻮﺍﺳﺖ‪.‬‬

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‫ﻫﻤﭽﻮﻥ ﺩﺯﺩ ﺗﺎﺭﻳﻜﻲ ﺭﺍ ﺩﻭﺳﺖ ﻣﻲ ﺩﺍﺭﺩ‪.‬‬

‫ﻫﻤﭽﻮﻥ ﺩﺯﺩ ﺩﺭ ﺗﺎﺭﻳﻜﻲ ﭘﺮﺳﻪ ﻣﻲ ﺯﻧﺪ‪.‬‬

‫ﻫﻤﭽﻮﻥ ﺩﺯﺩ ﺑﻲ ﭘﺮﻭﺍ ﺧﻮﺭﺍﻙ ﻣﻲ ﺧﻮﺭﺩ‪.‬‬

‫ﻫﻤﭽﻮﻥ ﺩﺯﺩ ﻧﮕﺎﻫﺪﺍﺭﻧﺪﻩ ﺍﻱ ﺳﺴﺖ ﭘﻴﻤﺎﻥ ﺍﺳﺖ‪(31).‬‬

‫ﻫﻤﭽﻮﻥ ﺟﺎﻧﻮﺭ ﺩﺭﻧﺪﻩ ﺗﺎﺭﻳﻜﻲ ﺭﺍ ﺩﻭﺳﺖ ﻣﻲ ﺩﺍﺭﺩ‪.‬‬

‫ﻫﻤﭽﻮﻥ ﺟﺎﻧﻮﺭ ﺩﺭﻧﺪﻩ ﺩﺭ ﺗﺎﺭﻳﻜﻲ ﭘﺮﺳﻪ ﻣﻲ ﺯﻧﺪ‪.‬‬

‫ﻫﻤﭽﻮﻥ ﺟﺎﻧﻮﺭ ﺩﺭﻧﺪﻩ ﺑﻲ ﭘﺮﻭﺍ ﺧﻮﺭﺍﻙ ﻣﻲ ﺧﻮﺭﺩ‪.‬‬

‫ﻫﻤﭽﻮﻥ ﺟﺎﻧﻮﺭ ﺩﺭﻧﺪﻩ ﻧﮕﺎﻫﺪﺍﺭﻧﺪﻩ ﺍﻱ ﺳﺴﺖ ﭘﻴﻤﺎﻥ ﺍﺳﺖ‪.‬‬

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‫ﻫﻤﭽﻮﻥ ﺭﻭﺳﭙﻲ ﻧﻐﻤﻪ ﺳﺮﺍﻳﻲ ﻣﻲ ﻛﻨﺪ‪.‬‬

‫ﻫﻤﭽﻮﻥ ﺭﻭﺳﭙﻲ ﻣﻴﻬﻤﺎﻥ ﻧﺎﺧﻮﺍﻧﺪﻩ ﺍﺳﺖ‪.‬‬

‫ﻫﻤﭽﻮﻥ ﺭﻭﺳﭙﻲ ﺩﺭ ﮔﺬﺭﮔﺎﻩ ﻫﺎ ﭘﺮﺳﻪ ﻣﻲ ﺯﻧﺪ‪.‬‬

‫ﻫﻤﭽﻮﻥ ﺭﻭﺳﭙﻲ ﻧﺰﺍﺭ ﺍﺳﺖ‪.‬‬

‫ﻫﻤﭽﻮﻥ ﺭﻭﺳﭙﻲ ﺑﻴﻨﻮﺍﺳﺖ‪.‬‬

‫ﻫﻤﭽﻮﻥ ﻛﻮﺩﻙ ﭘﺮﺧﻮﺍﺏ ﺍﺳﺖ‪.‬‬

‫ﻫﻤﭽﻮﻥ ﻛﻮﺩﻙ ﺭﻣﻨﺪﻩ ﺍﺳﺖ‪.‬‬

‫ﻫﻤﭽﻮﻥ ﻛﻮﺩﻙ ﺯﺑﺎﻥ ﺩﺭﺍﺯ ﺍﺳﺖ‪.‬‬

‫ﻫﻤﭽﻮﻥ ﻛﻮﺩﻙ ﭼﻬﺎﺭ ﺩﺳﺖ ﻭ ﭘﺎ ﺭﺍﻩ ﻣﻲ ﺭﻭﺩ‪.‬‬

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‫ﺍﮔﺮ ﺁﻥ ﺩﻭ ﺳﮓ ﻣﻦ ‪ -‬ﺳﮓ ﮔﻠﻪ ﻭ ﺳﮓ ﺧﺎﻧﮕﻲ ‪ -‬ﮔﺬﺍﺭﺷﺎﻥ ﺑﻪ ﺧﺎﻧﻪ ﻱ ﻫﺮ ﻳﻚ ﺍﺯ ﻣﺮﺩﻡ ﺍﺷﻮﻥ ﻣﻲ ﺍﻓﺘﺪ‪ ،‬ﻫﺮﮔﺰ ﻧﺒﺎﻳﺪ‬
‫ﺁﻥ ﻫﺎ ﺭﺍ ﺑﻴﺮﻭﻥ ﺭﺍﻧﻨﺪ؛ ﺯﻳﺮﺍ ﻫﻴﭻ ﺧﺎﻧﻪ ﻱ ﺍﻫﻮﺭﻩ ﺁﻓﺮﻳﺪﻩ ﺍﻱ ﺭﻭﻱ ﺯﻣﻴﻦ ﺟﺰ ﺑﺎ ﺑﻮﺩﻥ ﺁﻥ ﺩﻭ ﺳﮓ ﻣﻦ ‪ -‬ﺳﮓ ﮔﻠﻪ ﻭ ﺳﮓ‬
‫ﺧﺎﻧﮕﻲ ‪ -‬ﻣﺎﻧﺪﮔﺎﺭ ﻧﻴﺴﺖ‪(32).‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺳﮕﻲ ﺑﺎ ﻣﻐﺰ ﺍﺳﺘﺨﻮﺍﻥ ﺗﺒﺎﻩ ﺷﺪﻩ ﻭ ﺗﺨﻤﻪ ﻱ ﺧﺸﻜﻴﺪﻩ )‪ (33‬ﺑﻤﻴﺮﺩ‪ ،‬ﺭﻭﺍﻥ ﺍﻭ ﺑﻪ ﻛﺠﺎ ﻣﻲ ﺭﻭﺩ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﺭﻭﺍﻧﺶ ﺑﻪ ﺳﺮﭼﺸﻤﻪ ﻱ ﺁﺏ ﻫﺎ )‪ (34‬ﻣﻲ ﺭﻭﺩ ﻭ ﺩﺭ ﺁﻥ ﺟﺎ ﺍﺯ ﻫﺮ ﻫﺰﺍﺭ ﺳﮓ ﻧﺮﻳﻨﻪ ﻭ ﻫﺮ ﻫﺰﺍﺭ ﺳﮓ ﻣﺎﺩﻳﻨﻪ ﺩﻭ ﺳﮓ ﺁﺑﻲ‬

‫‪ -‬ﻳﻚ ﺳﮓ ﺁﺑﻲ ﻧﺮﻳﻨﻪ ﻭ ﻳﻚ ﺳﮓ ﺁﺑﻲ ﻣﺎﺩﻳﻨﻪ ‪ -‬ﭘﺪﻳﺪ ﻣﻲ ﺁﻳﺪ‪(35).‬‬

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‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﻛﺴﻲ ﻛﻪ ﺳﮓ ﺁﺑﻲ ﺭﺍ ﺑﻜﺸﺪ‪ ،‬ﭼﻨﺎﻥ ﺧﺸﻜﺴﺎﻟﻲ ﭘﺪﻳﺪ ﻣﻲ ﺁﻭﺭﺩ ﻛﻪ ﭼﺮﺍﮔﺎﻩ ﻫﺎ ﺭﺍ ﻣﻲ ﺧﺸﻜﺎﻧﺪ ﻭ ﺍﺯ ﺁﻥ ﭘﺲ ﺁﺳﺎﻳﺶ ﻭ‬
‫ﺑﺎﺭﻭﺭﻱ ﻭ ﺗﻨﺪﺭﺳﺘﻲ ﻭ ﺩﺭﻣﺎﻥ ﻭ ﻓﺮﺍﻭﺍﻧﻲ ﻭ ﺍﻓﺰﻭﻧﻲ ﻭ ﺭﻭﻳﺶ ﻭ ﺑﺎﻟﻴﺪﻥ ﮔﻨﺪﻡ ﻭ ﮔﻴﺎﻩ‪ ،‬ﺍﺯ ﺁﻥ ﺳﺮﺯﻣﻴﻦ ﻭ ﺍﺯ ﺁﻥ ﻛﺸﺘﺰﺍﺭﻫﺎ‬
‫ﺩﻭﺭ ﻣﻲ ﺷﻮﺩ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﻲ ﺁﺳﺎﻳﺶ ﻭ ﺑﺎﺭﻭﺭﻱ ﻭ ﺗﻨﺪﺭﺳﺘﻲ ﻭ ﺩﺭﻣﺎﻥ ﻭ ﻓﺮﺍﻭﺍﻧﻲ ﻭ ﺍﻓﺰﻭﻧﻲ ﻭ ﺭﻭﻳﺶ ﻭ ﺑﺎﻟﻴﺪﻥ ﮔﻨﺪﻡ ﻭ ﮔﻴﺎﻩ‪ ،‬ﺩﻳﮕﺮ ﺑﺎﺭﻩ ﺑﺪﺍﻥ‬
‫ﺳﺮﺯﻣﻴﻦ ﻭ ﺑﺪﺍﻥ ﻛﺸﺘﺰﺍﺭﻫﺎ ﺑﺎﺯﻣﻲ ﮔﺮﺩﺩ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺁﺳﺎﻳﺶ ﻭ ﺑﺎﺭﻭﺭﻱ ﻭ ﺗﻨﺪﺭﺳﺘﻲ ﻭ ﺩﺭﻣﺎﻥ ﻭ ﻓﺮﺍﻭﺍﻧﻲ ﻭ ﺍﻓﺰﻭﻧﻲ ﻭ ﺭﻭﻳﺶ ﻭ ﺑﺎﻟﻴﺪﻥ ﮔﻨﺪﻡ ﻭ ﮔﻴﺎﻩ ﻫﺮﮔﺰ ﺑﺪﺍﻥ ﺳﺮﺯﻣﻴﻦ ﻭ‬
‫ﺑﺪﺍﻥ ﻛﺸﺘﺰﺍﺭﻫﺎ ﺑﺎﺯﻧﻤﻲ ﮔﺮﺩﺩ؛ ﻣﮕﺮ ﺁﻥ ﻛﻪ ﻛﺸﻨﺪﻩ ﻱ ﺳﮓ ﺁﺑﻲ ﺭﺍ ﺑﻜﺸﻨﺪ ﻭ ﺳﻪ ﺷﺒﺎﻧﺮﻭﺯ ﺩﺭ ﺑﺮﺍﺑﺮ ﺁﺗﺶ ﻓﺮﻭﺯﺍﻥ ﻭ‬
‫ﺑﺮﺳﻢ ﺩﺳﺘﻪ ﺑﺴﺘﻪ‪ ،‬ﻫﻮﻡ ﺑﺮﺩﺳﺖ ﮔﻴﺮﻧﺪ ﻭ ﺭﻭﺍﻥ ﭘﺎﻙ ﺁﻥ ﺳﮓ ﺭﺍ ﻧﻴﺎﺯ ﭘﻴﺸﻜﺶ ﺁﻭﺭﻧﺪ‪(36).‬‬

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‫ﭘﺲ ﺁﻧﮕﺎﻩ ﺁﺳﺎﻳﺶ ﻭ ﺑﺎﺭﻭﺭﻱ ﻭ ﺗﻨﺪﺭﺳﺘﻲ ﻭ ﺩﺭﻣﺎﻥ ﻭ ﻓﺮﺍﻭﺍﻧﻲ ﻭ ﺍﻓﺰﻭﻧﻲ ﻭ ﺭﻭﻳﺶ ﻭ ﺑﺎﻟﻴﺪﻥ ﮔﻨﺪﻡ ﻭ ﮔﻴﺎﻩ ﺩﻳﮕﺮ ﺑﺎﺭﻩ ﺑﺪﺍﻥ‬
‫ﺳﺮﺯﻣﻴﻦ ﻭ ﺑﺪﺍﻥ ﻛﺸﺘﺰﺍﺭﻫﺎ ﺑﺎﺯﻣﻲ ﮔﺮﺩﺩ‪(37).‬‬

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‫ﭘﺎﻧﻮﺷﺖ ﻫﺎ ‪:‬‬

‫‪ =) vanghapara .1‬ﺧﺎﺭﭘﺸﺖ( ﺍﺯ ﻧﻴﻤﻪ ﺷﺐ ﺗﺎ ﺑﺎﻣﺪﺍﺩ ﻧﺒﺮﺩ ﻣﻲ ﻛﻨﺪ‪ .‬ﺍﻳﻦ ﺍﺷﺎﺭﻩ ﺍﺯ ﻭﺟﻮﺩ ﺍﺳﻄﻮﺭﻩ ﺍﻱ ﺧﺒﺮ ﻣﻲﺩﻫﺪ‬
‫ﻛﻪ ﺩﺭ ﺁﻥ‪ ،‬ﭘﺮﺗﻮﻫﺎﻱ ﺧﻮﺭﺷﻴﺪ ﺍﺯ ﻧﻴﻤﻪ ﺷﺐ ﺗﺎ ﺑﺎﻣﺪﺍﺩ ﻣﻲ ﺗﺎﺑﺪ ﺗﺎ ﭘﺮﺩﻩ ﻱ ﺗﺎﺭﻳﻜﻲ ﺭﺍ ﺳﻮﺭﺍﺥ ﻛﻨﺪ ﻭ ﺩﺭ ﺍﻳﻦ ﺷﻜﻞ ﻭ ﻫﻴﺄﺕ‬
‫ﺑﻪ ﺧﺎﺭﻫﺎﻱ ﻳﻚ ﺧﺎﺭﭘﺸﺖ ﻣﻲ ﻣﺎﻧﺪ‪).‬ﺯﻳﺮﻧﻮﻳﺲ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺑﺮ ﮔﺰﺍﺭﺵ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ Duzaka .2‬ﻧﺎﻡ ﻋﺎﻣﻴﺎﻧﻪ ﻱ ﺧﺎﺭﭘﺸﺖ ﺍﺳﺖ ﻭ “ﺑﺪ ﺳﺮﺷﺖ” ﻣﻌﻨﻲ ﻣﻲ ﺩﻫﺪ‪) .‬ﺩﺭ ﻓﺎﺭﺳﻲ “ژﻭژ” ﻭ “ژﻭژﻩ”( ﻧﺎﻡ‬
‫“ﻭﻧﮕﻬﺎﭘﺮﻩ” ﺑﺎﻳﺪ ﺍﺷﺎﺭﻩ ﺍﻱ ﺑﺎﺷﺪ ﺑﻪ ﻛﻴﻔﻴﺖ ﺍﺳﺎﻃﻴﺮﻱ ﺁﻥ‪ .‬ﺍﻳﻦ ﻧﻜﺘﻪ ﺧﺎﻟﻲ ﺍﺯ ﺍﻫﻤﻴﺖ ﻧﻴﺴﺖ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﻱ ﺁﻥ ﮔﻔﺘﻪ ﺷﺪﻩ‬
‫ﺍﺳﺖ ‪“ :‬ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺍﻭ ﺭﺍ ﺑﻪ ﻧﺎﻡ ﺍﺻﻠﻲ ﺍﺵ ﺑﺨﻮﺍﻧﻨﺪ‪ ،‬ﻧﻴﺮﻭﻣﻨﺪ ﺍﺳﺖ‪)”.‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ( ﺯﻧﺪ )ﻭﻧﺪﻳﺪﺍﺩ( ﺳﺮﺷﺖ ﻫﺮ‬
‫ﻣﻮﺟﻮﺩﻱ ﺭﺍ ﺗﺎ ﺍﻧﺪﺍﺯﻩ ﺍﻱ ﺩﺭ ﻧﺎﻣﺶ ﻣﻲ ﺗﻮﺍﻥ ﻳﺎﻓﺖ‪) .‬ﺯﻳﺮﻧﻮﻳﺲ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺑﺮ ﮔﺰﺍﺭﺵ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .3‬ﺍﺳﻔﻨﺪﻳﺎﺭﺟﻲ ﺑﺨﺶ ﺍﺧﻴﺮ ﺍﻳﻦ ﺟﻤﻠﻪ ﺭﺍ ﭼﻨﻴﻦ ﺗﺮﺟﻤﻪ ﻛﺮﺩﻩ ﺍﺳﺖ ‪:‬‬

‫“‪ ...‬ﺍﻭ ﺑﺎ ﭘﻴﺸﻜﺶ ﺑﺮﺩﻥ ﻧﻴﺎﺯ ﻧﺰﺩ ﺳﺮﻭﺵ ﻧﻴﺰ ﻧﻤﻲ ﺗﻮﺍﻧﺪ ﺗﺎﻭﺍﻥ ﮔﻨﺎﻩ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﺑﺪﻫﺪ‪”.‬‬

‫‪ .4‬ﺍﺳﻔﻨﺪﻳﺎﺭﺟﻲ ﺁﻥ ﺭﺍ “ﺳﻨﮓ ﭘﺸﺖ” ﺩﺍﻧﺴﺘﻪ ﺍﺳﺖ‪ .‬ﺩﺭ ﻭﻧﺪﻳﺪﺍﺩ‪ ،‬ﮔﺰﺍﺭﺵ ﻣﺤﻤﺪ ﻋﻠﻲ ﺩﺍﻋﻲ ﺍﻻﺳﻼﻡ ﺑﻪ “ﺳﺒﺰﻩ ﺧﻮﺭ”‬
‫ﺑﺮﮔﺮﺩﺍﻧﺪﻩ ﺷﺪﻩ ﻭ ﺩﺭ ﺯﻳﺮﻧﻮﻳﺲ ﺣﺪﺱ ﺯﺩﻩ ﺷﺪﻩ ﺍﺳﺖ ﻛﻪ “ﻣﻮﺵ ﺻﺤﺮﺍﻳﻲ” ﺑﺎﺷﺪ‪“ .‬ﺑﻨﻮﻧﻴﺴﺖ” ﻧﻮﺷﺘﻪ ﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﻧﺎﻡ‬
‫ﺭﺍ ﻣﻌﻤﻮﻻ ﺑﻪ “ﻣﻮﺵ ﺁﺑﻲ” ﺑﺮﮔﺮﺩﺍﻧﺪﻩ ﺍﻧﺪ‪).‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﺩﻳﻦ ﺍﻳﺮﺍﻧﻲ ﺑﺮ ﭘﺎﻳﻪ ﻱ ﻣﺘﻦ ﻫﺎﻱ ﻣﻬﻢ ﻳﻮﻧﺎﻧﻲ‪ ،‬ﺗﺮﺟﻤﻪ ﻱ ﺑﻬﻤﻦ‬
‫ﺳﺮﻛﺎﺭﺍﺗﻲ‪ ،‬ﺹ ‪(69‬‬

‫‪“ .5‬ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺁﻥ ﺭﺍ ﭼﻨﻴﻦ ﻧﺨﻮﺍﻧﻨﺪ‪ ،‬ﻧﺎﺗﻮﺍﻥ ﺍﺳﺖ‪)”.‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ( ﺯﻧﺪ )ﻭﻧﺪﻳﺪﺍﺩ( “ﺯﻳﺮﻱ ﻣﻴﺎﻙ” ﻧﺎﻣﻲ ﺧﻮﺵ ﻳ‪‬ﻤﻦ‬
‫ﺍﺳﺖ ﻭ ﺑﺎ “ﺯﻳﺮﻱ ﻣﻴﺎ” ﻛﻪ ﺍﺷﺎﺭﻩ ﺑﻪ ﺗﺎﺯﮔﻲ ﺁﺏ ﻭ ﺷﺎﺩﺍﺑﻲ ﺳﺒﺰﻩ ﺩﺍﺭﺩ‪ ،‬ﻣﺮﺑﻮﻁ ﻣﻲ ﺷﻮﺩ ﻭ ﺑﻨﺎﺑﺮﺍﻳﻦ “ﺳﻨﮓ ﭘﺸﺖ” ﺭﺍ ﺟﺎﻧﻮﺭ‬
‫ﺁﺏ ﺗﺎﺯﻩ ﻣﻌﺮﻓﻲ ﻣﻲ ﻛﻨﺪ ﻭ ﺍﺯ ﺍﻳﻦ ﺭﻭ ﺑﻪ “ﺯﻳﺮﻱ ﻣﻴﻨﮕﻮﺭﻩ”)ﺁﺳﻴﺐ ﺭﺳﺎﻥ ﺑﻪ ﺁﺏ ﺗﺎﺯﻩ( ﺩﮔﺮﮔﻮﻥ ﺷﺪﻩ ﺍﺳﺖ‪).‬ﻭﻧﺪﻳﺪﺍﺩ‪،‬‬
‫ﮔﺰﺍﺭﺵ ﺍﺳﻔﻨﺪﻳﺎﺭﺟﻲ( ﺩﺭ ﻭﻧﺪﻳﺪﺍﺩ‪ ،‬ﮔﺰﺍﺭﺵ ﻣﺤﻤﺪ ﻋﻠﻲ ﺩﺍﻋﻲ ﺍﻻﺳﻼﻡ ﻣﻌﻨﻲ ﺍﻳﻦ ﻧﺎﻡ “ﺧﺮﺍﻣﻨﺪﻩ ﺩﺭ ﺳﺒﺰﻩ” ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬

‫‪ .6‬ﻭ‪‬ﻫﻮﻧَﺰگ‪ : ‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﺑﻨﺪ ‪ 30‬ﻓﺮﮔﺮﺩ ﭘﻨﺠﻢ ﻭ ﺑﻨﺪ ‪ 19‬ﻫﻤﻴﻦ ﻓﺮﮔﺮﺩ‪.‬‬

‫‪ .7‬ﺳﮓ ﺷﻜﺎﺭﻱ ؟ )ﺯﻳﺮﻧﻮﻳﺲ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺑﺮ ﮔﺰﺍﺭﺵ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .8‬ﺍﺯ ﺑﻬﺸﺖ‪) .‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ( ﺯﻧﺪ )ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .9‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﺑﻨﺪ ‪ 12‬ﺑﺎ ﺷﻤﺎﺭﻩ ﻱ ﻫﻔﺘﺼﺪ ﺑﻪ ﺟﺎﻱ ﻫﺸﺘﺼﺪ‪.‬‬

‫‪ .10‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﺑﻨﺪ ‪ 12‬ﺑﺎ ﺷﻤﺎﺭﻩ ﻱ ﺷﺸﺼﺪ ﺑﻪ ﺟﺎﻱ ﻫﺸﺘﺼﺪ‪.‬‬

‫‪ .11‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﺑﻨﺪ ‪ 12‬ﺑﺎ ﺷﻤﺎﺭﻩ ﻱ ﭘﺎﻧﺼﺪ ﺑﻪ ﺟﺎﻱ ﻫﺸﺘﺼﺪ‪.‬‬

‫‪ .12‬ﭘﺎﻧﺼﺪ ﺗﺎﺯﻳﺎﻧﻪ‪.‬‬

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‫‪ .13‬ﺯﻳﺮﻧﻮﻳﺲ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺑﺮ ﮔﺰﺍﺭﺵ ﻭﻧﺪﻳﺪﺍﺩ‪ ،‬ﺍﻳﻦ ﺩﻭ ﻧﺎﻡ ﺭﺍ ﻧﺎﺷﻨﺎﺧﺘﻪ ﺷﻤﺮﺩﻩ؛ ﺍﻣﺎ ﻭﻧﺪﻳﺪﺍﺩ‪ ،‬ﮔﺰﺍﺭﺵ ﻣﺤﻤﺪ ﻋﻠﻲ ﺩﺍﻋﻲ‬
‫ﺍﻻﺳﻼﻡ‪ ،‬ﺍﻭﻟﻲ ﺭﺍ “ﺗﻮﻟﻪ ﺳﮓ ﺗﺎﺯﻩ ﺑﻪ ﺁﻭﺍﺯ ﺁﻣﺪﻩ” ﻭ ﺩﻭﻣﻲ ﺭﺍ “ﺗﻮﻟﻪ ﺳﮓ ﻫﻨﻮﺯ ﺑﻪ ﺁﻭﺍﺯ ﻧﻴﺎﻣﺪﻩ” ﺗﺮﺟﻤﻪ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬

‫‪ .14‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ ﭘﻨﺠﻢ ﺑﻨﺪ ‪ 33‬ﻭ ﭘﺎﻧﻮﺷﺖ ﺁﻥ‪.‬‬

‫‪ .15‬ﺭﻭﺑﺎﻩ ﺑﻪ ﺁﻓﺮﻳﻨﺶ ﻧﻴﻚ ﺑﺴﺘﮕﻲ ﺩﺍﺭﺩ‪ ،‬ﭼﺮﺍ ﻛﻪ ﺑﺎ ﺩﻳﻮ ‪ khava‬ﻣﻲ ﺟﻨﮕﺪ‪).‬ﺑﻨﺪﻫﺸﻦ‪ ،‬ﺑﺨﺶ ‪(19‬‬

‫‪ .16‬ﺟﺪﺍ ﻛﺮﺩﻥ ﺳﮓ ﺁﺑﻲ ﺍﺯ ﺩﻳﮕﺮ ﺳﮕﺎﻥ ﺑﺮﺍﻱ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻛﻴﻔﺮ ﻛﺸﺘﻦ ﺁﻥ ﺑﺴﻴﺎﺭ ﺳﻨﮕﻴﻦ ﺍﺳﺖ )ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ( ﺯﻧﺪ‬
‫)ﻭﻧﺪﻳﺪﺍﺩ( ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﺑﻨﺪ ‪ 52‬ﻫﻤﻴﻦ ﻓﺮﮔﺮﺩ ﻭ ﻓﺮﮔﺮﺩ ﭼﻬﺎﺭﺩﻫﻢ‪.‬‬

‫‪ .17‬ﺍﻭ ﻧﻤﻲ ﺗﻮﺍﻧﺪ ﻫﻤﺎﻥ ﻛﺎﺭﻱ ﺭﺍ ﺑﻜﻨﺪ ﻛﻪ ﺳﮓ ﭼﻮﭘﺎﻥ ﻳﺎ ﺳﮓ ﺧﺎﻧﮕﻲ ﻣﻲ ﻛﻨﺪ؛ ﺍﻣﺎ ﺧﺮﻓﺴﺘﺮﺍﻥ ﻭ ﺟﺎﻧﺪﺍﺭﺍﻥ ﺁﺳﻴﺐ‬
‫ﺭﺳﺎﻥ ﺭﺍ ﻣﻲ ﮔﻴﺮﺩ ﻭ “ﻧﺴﻮ” ﺭﺍ ﻣﻲ ﺯﻧﺪ‪) .‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ( ﺯﻧﺪ )ﻭﻧﺪﻳﺪﺍﺩ( ﺍﻳﻦ ﺳﮓ ﺁﻭﺍﺭﻩ ﻭ ﻭﻟﮕﺮﺩ ﺍﺳﺖ؛ ﺍﻣﺎ ﺍﺭﺯﺵ‬
‫ﺑﺴﻴﺎﺭﻱ ﺑﺮﺍﻱ ﺁﻥ ﻗﺎﺋﻠﻨﺪ )ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﺑﻨﺪ ‪ 22‬ﻫﻤﻴﻦ ﻓﺮﮔﺮﺩ( ﻭ ﻳﻜﻲ ﺍﺯ ﺳﮕﺎﻧﻲ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻳﻴﻦ “ﺳﮓ ﺩﻳﺪ” ﺑﺮﺍﻱ‬
‫ﺯﺩﻥ “ﻧﺴﻮ” ﺍﺯ ﺁﻥ ﺑﻬﺮﻩ ﻣﻲ ﮔﻴﺮﻧﺪ‪).‬ﺯﻳﺮﻧﻮﻳﺲ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺑﺮ ﮔﺰﺍﺭﺵ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .18‬ﻛﻪ ﺑﻪ ﻣﻴﻬﻤﺎﻧﻲ ﻓﺮﺍﺧﻮﺍﻧﺪﻩ ﺷﺪﻩ ﺑﺎﺷﺪ‪).‬ﺯﻳﺮﻧﻮﻳﺲ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺑﺮ ﮔﺰﺍﺭﺵ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .19‬ﺳﮓ ﻭﻟﮕﺮﺩ ﺟﺎ ﻭ ﭘﻨﺎﻫﮕﺎﻫﻲ ﻧﺪﺍﺭﺩ ﻭ ﺑﻨﺎﺑﺮﺍﻳﻦ ﺑﺎ ﺳﺮﻭﺭ ﻳﻚ ﺧﺎﻧﻮﺍﺩﻩ ﺳﻨﺠﻴﺪﻩ ﻧﺸﺪﻩ ﺍﺳﺖ؛ “ﻧﺴﻮ” ﺭﺍ ﻣﻲ ﺯﻧﺪ ﻭ‬
‫ﻣﺎﻧﻨﺪ ﺍﺗﺮﻭﺑﺎﻧﻲ ﺍﺷﻮﻥ ﺍﺯ ﮔﺮﻭﻩ ﺁﻭﺍﺭﮔﺎﻥ ﻭ ﮔﻮﻧﻪ ﺍﻱ ﺩﺭﻭﻳﺶ ﭘﺮﺳﻪ ﺯﻥ ﺍﺳﺖ‪).‬ﺯﻳﺮﻧﻮﻳﺲ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺑﺮ ﮔﺰﺍﺭﺵ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .20‬ﺷﺎﻳﺪ ﻣﻨﻈﻮﺭ ﺍﺯ ﺍﻳﻦ ﻋﺒﺎﺭﺕ ﻧﻮﺟﻮﺍﻧﻲ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺳﻦ ﭘﺎﻧﺰﺩﻩ ﺳﺎﻟﮕﻲ ﺭﺳﻴﺪﻩ ﻭ ﺁﻳﻴﻦ “ﻧﻮ ‪ -‬ﺯﻭﺩ”)ﺑﺴﺘﻦ ﻛﺸﺘﻲ ﻭ ﺩﺭ‬
‫ﺁﻣﺪﻥ ﺑﻪ ﺟﺮﮔﻪ ﻱ ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ( ﺑﺮﺍﻱ ﻭﻱ ﺑﺮﮔﺰﺍﺭ ﺷﺪﻩ ﺑﺎﺷﺪ‪ .‬ﺗﻮﻟﻪ ﺳﮓ ﻧﻴﺰ ﺩﺭ ﭼﻬﺎﺭ ﻣﺎﻫﮕﻲ ﺩﺭ ﺧﺪﻣﺖ ﺩﻳﻦ ﻣﺰﺩﺍ‬
‫ﺩﺭﻣﻲ ﺁﻳﺪ ﻭ ﻣﻲ ﺗﻮﺍﻧﺪ “ﻧﺴﻮ” ﺭﺍ ﺑﺰﻧﺪ‪).‬ﺯﻳﺮﻧﻮﻳﺲ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺑﺮ ﮔﺰﺍﺭﺵ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .21‬ﺍﺭﺩﺍﻭﻳﺮﺍﻑ ﻧﺎﻣﻪ ﺗﺮﺟﻤﻪ ﻱ ﻣﻬﺮﺩﺍﺩ ﺑﻬﺎﺭ ‪ :‬ﭘﮋﻭﻫﺸﻲ ﺩﺭ ﺍﺳﺎﻃﻴﺮ ﺍﻳﺮﺍﻥ )ﭘﺎﺭﻩ ﻱ ﻧﺨﺴﺖ( ﺹ ‪: 269‬‬

‫“ﺭﻭﺍﻥ ﻣﺮﺩﻱ ﺭﺍ ﺩﻳﺪﻡ ﻛﻪ ﻭﻱ ﺭﺍ ﺩﻳﻮﺍﻥ‪ ،‬ﺩﺭﺳﺖ ﭼﻮﻥ ﺳﮓ ﻣﻲ ﺩﺭﻳﺪﻧﺪ‪ .‬ﺁﻥ ﻣﺮﺩ ﻧﺎﻥ ﺑﻪ ﺳﮕﺎﻥ ﺩﻫﺪ ﻭ ﻧﺨﻮﺭﻧﺪ ﻭ ﺳﻴﻨﻪ ﻭ‬
‫ﭘﺎﻱ ﻭ ﺷﻜﻢ ﻭ ﺭﺍﻥ ﺁﻥ ﻣﺮﺩ ﻣﻲ ﺧﻮﺭﻧﺪ‪ .‬ﭘﺮﺳﻴﺪﻡ ﻛﻪ ﺍﻳﻦ ﺗﻦ ﭼﻪ ﮔﻨﺎﻩ ﻛﺮﺩ ﻛﻪ ﺭﻭﺍﻥ ] ﻭﻱ [ ﭼﻨﺎﻥ ﮔﺮﺍﻥ ﭘﺎﺩﺍﻓﺮﻩ ﺑ‪‬ﺮَﺩ ؟‬
‫ﺳﺮﻭﺵ ﭘﺮﻫﻴﺰﮔﺎﺭ ﻭ ﺍﻳﺰﺩ ﺁﺫﺭ ﮔﻮﻳﻨﺪ ﻛﻪ ﺍﻳﻦ ﺭﻭﺍﻥ ﺁﻥ ﻣﺮﺩ ﺩﺭﻭﻧﺪ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﮔﻴﺘﻲ ﺧﻮﺭﺵ ] ﺍﺯ [ ﺳﮓ ﻫﺎﻱ ﺷﺒﺎﻥ ﻭ‬
‫ﺧﺎﻧﻪ ﺑﺎﻥ ﺑﺎﺯﺩﺍﺷﺖ ﻳﺎ ] ﺁﻥ ﻫﺎ ﺭﺍ [ ﺯﺩ ﻭ ﻛﺸﺖ‪”.‬‬

‫‪ .22‬ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﻛﺴﻲ ﺧﻮﺭﺍﻙ ﻣﻲ ﺧﻮﺭﺩ‪ ،‬ﺑﺎﻳﺪ ﺳﻪ ﭘﺎﺭﻩ ﺍﺯ ﺁﻥ ﺭﺍ ﻛﻨﺎﺭ ﺑﮕﺬﺍﺭﺩ ﻭ ﺑﻪ ﺳﮓ ﺑﺪﻫﺪ ‪ ...‬ﺯﻳﺮﺍ ﺩﺭ ﻣﻴﺎﻥ‬
‫ﺑﻴﻨﻮﺍﻳﺎﻥ‪ ،‬ﺳﮓ ﺍﺯ ﻫﻤﻪ ﺑﻴﻨﻮﺍﺗﺮ ﺍﺳﺖ‪).‬ﺻﺪ ﺩﺭ‪(31 ،‬‬

‫‪ .23‬ﺳﮕﻲ ﻛﻪ ﻧﺎﮔﻬﺎﻥ ﻭ ﺑﻲ ﭘﺎﺭﺱ ﻛﺮﺩﻥ ﻣﻲ ﮔﺰﺩ‪.‬‬

‫‪ .24‬ﺩﺭ ﻣﺘﻦ ‪ ashti‬ﺁﻣﺪﻩ ﻛﻪ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺁﻥ ﺭﺍ ﺍﻧﺪﺍﺯﻩ ﺍﻱ ﻧﺎﺷﻨﺎﺧﺘﻪ ﺩﺍﻧﺴﺘﻪ ﻭ ﺍﺳﻔﻨﺪﻳﺎﺭﺟﻲ ﺁﻥ ﺭﺍ ‪ ishti‬ﺧﻮﺍﻧﺪﻩ ﻭ‬

‫“ﺑﻪ ﺳﺘﺒﺮﻱ ﺧﺸﺘﻲ )ﻳﺎ ﺁﺟﺮﻱ(” ﻣﻌﻨﻲ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬

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‫‪ .25‬ﺍﺯ ﺁﻥ ﺟﺎ ﻛﻪ ﻫﻴﭻ ﺗﻔﺎﻭﺕ ﺑﻨﻴﺎﺩﻱ ﻣﻴﺎﻥ ﻣﺮﺩﻣﺎﻥ ﻭ ﺟﺎﻧﻮﺭﺍﻥ ﻧﻴﺴﺖ‪ ،‬ﺟﺎﻧﻮﺭ ﻧﻴﺰ ﺑﺎﻳﺪ ﭘﺎﺳﺦ ﮔﻮﻱ ﮔﻨﺎﻫﻜﺎﺭﻱ ﺧﻮﻳﺶ‬
‫ﺑﺎﺷﺪ‪ .‬ﺑﻨﺎﺑﺮ ﻗﺎﻧﻮﻥ “ﺳﻮﻟﻮﻥ” ﺳﮕﻲ ﻛﻪ ﻛﺴﻲ ﺭﺍ ﮔﺰﻳﺪﻩ ﺑﺎﺷﺪ‪ ،‬ﺑﺎﻳﺪ ﺑﺪﺍﻥ ﺷﺨﺺ ﺳﭙﺮﺩﻩ ﺷﻮﺩ ﺗﺎ ﺍﻭ ﺭﺍ ﺑﻪ ﻛﻨﺪﻩ ﻱ ﺩﺭﺧﺖ‬
‫ﻳﺎ ﺧﺮﺳﻨﮕﻲ ﺑﻪ ﺩﺍﺭﺍﺯﻱ ﭼﻬﺎﺭ ﮔﺰ ﺑﺒﻨﺪﺩ )‪) (Plutarchus, slolon‬؛ ﺍﺳﺒﻲ ﻛﻪ ﻛﺴﻲ ﺭﺍ ﻛﺸﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﺑﺎﻳﺪ ﻛﺸﺘﻪ‬
‫ﺷﻮﺩ‪) (Eusebius, Prep. Evang 5) (.‬ﺑﻪ ﻧﻘﻞ ﺯﻳﺮﻧﻮﻳﺲ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺑﺮ ﮔﺰﺍﺭﺵ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .26‬ﺗﻨﻬﺎ ﺗﻜﻪ ﺍﻱ ﺍﺯ ﮔﻮﺷﺖ ﭘﺎﻳﺶ ﺭﺍ ﻣﻲ ﺑﺮﻧﺪ‪).‬ﺁﻧﻜﺘﻴﻞ ﺩﻭﭘﺮﻭﻥ(‬

‫‪ .27‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﺑﻨﺪ ‪.31‬‬

‫‪ .28‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻨﺪ ‪.30‬‬

‫‪ .29‬ﻣﻴﺎﻥ ﺗﻌﺮﻳﻒ ﺍﻳﻦ ﺑﻨﺪ ﺍﺯ ﺍﻳﻦ ﮔﻮﻧﻪ ﺟﺎﻧﻮﺭﺍﻥ ﻛﻪ “ﺳﮓ” ﺧﻮﺍﻧﺪﻩ ﺷﺪﻩ ﺍﻧﺪ ﺑﺎ ﺗﻌﺮﻳﻔﻲ ﻛﻪ ﺩﺭ ﺑﻨﺪ ﭘﻴﺶ ﻭ ﺑﻨﺪ ﺑﻌﺪ ﺁﻣﺪﻩ‬
‫ﺍﺳﺖ ﻭ “ﮔﺮگ” ﺑﻪ ﺷﻤﺎﺭ ﺁﻣﺪﻩ ﺍﻧﺪ‪ ،‬ﺗﻨﺎﻗﻀﻲ ﺑﻪ ﭼﺸﻢ ﻣﻲ ﺧﻮﺭﺩ‪.‬‬

‫‪ .30‬ﺁﺗﺮﺑﺎﻧﻲ ﺁﻭﺍﺭﻩ‪) .‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﭘﺎﻧﻮﺷﺖ ﺑﻨﺪ ‪ 22‬ﻫﻤﻴﻦ ﻓﺮﮔﺮﺩ(‬

‫‪ .31‬ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﻛﺴﻲ ﭼﻴﺰﻱ ﺭﺍ ﺑﺎ ﺍﻋﺘﻤﺎﺩ ﺑﺪﻭ ﻣﻲ ﺳﭙﺎﺭﺩ‪ ،‬ﺁﻥ ﺭﺍ ﻣﻲ ﺧﻮﺭﺩ‪).‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ( ﺯﻧﺪ )ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .32‬ﺍﮔﺮ ﺳﮓ ﻧﺒﻮﺩ‪ ،‬ﻳﻚ ﺳﺮ ﺍﺯ ﺳﺘﻮﺭﺍﻥ ﺩﺭ ﺟﻬﺎﻥ ﻫﺴﺘﻲ ﺑﺮ ﺟﺎ ﻧﻤﻲ ﻣﺎﻧﺪ‪).‬ﺻﺪ ﺩﺭ‪(31 ،‬‬

‫‪ .33‬ﻣﻐﺰ ﺍﺳﺘﺨﻮﺍﻥ ﺟﺎﻱ ﺯﻧﺪﮔﻲ ﻭ ﺗﻴﺮﻩ ﻱ ﭘﺸﺖ‪ ،‬ﺳﺘﻮﻥ ﻭ ﺳﺮﭼﺸﻤﻪ ﻱ ﺯﻧﺪﮔﻲ ﺍﺳﺖ‪).‬ﻣﻬﺮﻳﺸﺖ ﺑﻨﺪ ‪ (71‬ﺗﺨﻤﻪ ﻱ ﻣﺮﺩ‬
‫ﺍﺯ ﺁﻥ ﺁﻳﺪ‪) .‬ﺑﻨﺪﻫﺸﻦ ﺑﺨﺶ ‪ (16‬ﻫﻨﺪﻭﺍﻥ ﻧﻴﺰ ﻫﻤﻴﻦ ﺑﺎﻭﺭ ﺭﺍ ﺩﺍﺭﻧﺪ ﻭ ﺗﺨﻤﻪ ﻱ ﻣﺮﺩ ‪ majja-samudbhava‬ﺭﺍ‬
‫ﻣﻲﮔﻮﻳﻨﺪ ﻛﻪ ﺍﺯ ﻣﻐﺰ ﺍﺳﺘﺨﻮﺍﻥ ﺯﺍﺩﻩ ﻣﻲ ﺷﻮﺩ‪ .‬ﺍﻓﻼﻃﻮﻥ ﻧﻴﺰ ﻫﻤﻴﻦ ﻧﻈﺮ ﺭﺍ ﭘﺬﻳﺮﻓﺘﻪ ﺑﻮﺩ‪ ،‬ﺍﻣﺎ ﺍﺭﺳﻄﻮ ﺁﻥ ﺭﺍ ﺭﺩ‬
‫ﻛﺮﺩ‪).‬ﺯﻳﺮﻧﻮﻳﺲ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺑﺮ ﮔﺰﺍﺭﺵ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .34‬ﺑﻪ ﺳﺮﭼﺸﻤﻪ ﻱ “ﺍﺭﺩﻭﻱ ﺳﻮﺭ” ﺍﻳﺰﺩ ﺑﺎﻧﻮﻱ ﺁﺏ ﻫﺎ‪.‬‬

‫‪ .35‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﺩﺭ ﭘﻴﻜﺮ ﻫﺮ ﺳﮓ ﺁﺑﻲ‪ ،‬ﻫﻤﭽﻨﺪ ﻫﺰﺍﺭ ﺳﮓ‪ ،‬ﻧﻴﺮﻭﻱ ﺯﻧﺪﮔﻲ ﻭ ﭘﺎﻛﻲ ﻫﺴﺖ‪ .‬ﺍﻳﻦ ﺑﺮﺁﻭﺭﺩ ﺑﺮﺍﻱ ﺩﺭﻙ ﻣﻔﻬﻮﻡ‬
‫ﺑﻨﺪﻫﺎﻱ ﺑﻌﺪ‪ ،‬ﺿﺮﻭﺭﻱ ﺍﺳﺖ‪.‬‬

‫‪ .36‬ﭘﺎﻧﻮﺷﺖ ﺑﻨﺪﻫﺎﻱ ‪ 55‬ﻭ ‪ 56‬ﻓﺮﮔﺮﺩ ﻧﻬﻢ‪.‬‬

‫‪ .37‬ﺑﻨﺪﻫﺎﻱ ‪ 53‬ﺗﺎ ‪ 57‬ﻓﺮﮔﺮﺩ ﻧﻬﻢ‪.‬‬

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‫ﻓﺮﮔﺮﺩ ﭼﻬﺎﺭﺩﻫﻢ‬

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‫ﺯﺭﺗﺸﺖ ﺍﺯ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺮﺳﻴﺪ ‪:‬‬

‫ﺍﻱ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ! ﺍﻱ ﺳﭙﻨﺪﺗﺮﻳﻦ ﻣﻴﻨﻮ ! ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺴﻲ ﻛﻪ ﺳﮓ ﺁﺑﻲ ﺭﺍ ‪ -‬ﺳﮕﻲ ﻛﻪ ﺍﺯ ﻫﺰﺍﺭ ﺳﮓ ﻧﺮﻳﻨﻪ ﻭ ﻫﺰﺍﺭ ﺳﮓ ﻣﺎﺩﻳﻨﻪ ﺯﺍﺩﻩ ﺷﺪﻩ ﺍﺳﺖ ‪ -‬ﭼﻨﺎﻥ ﺑﺰﻧﺪ ﻛﻪ ﺟﺎﻥ ﺍﺯ ﺗﻦ‬
‫ﻭﻱ ﺟﺪﺍ ﺷﻮﺩ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ ﻱ ﮔﻨﺎﻫﺶ ﭼﻴﺴﺖ ؟)‪(1‬‬

‫‪2‬‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺑﺎﻳﺪ ﺩﻩ ﻫﺰﺍﺭ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﺩﻩ ﻫﺰﺍﺭ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳﺮﻭﺷﻮ ‪ -‬ﭼﺮﻥ )‪ (2‬ﺑﺪﻭ ﺑﺰﻧﻨﺪ‪ .‬ﺍﻭ ﺑﺎﻳﺪ ﺍﺷﻮﻧﺎﻧﻪ ﻭ ﭘﺮﻫﻴﺰﮔﺎﺭﺍﻧﻪ‬
‫ﺩﻩ ﻫﺰﺍﺭ ﺑﺴﺘﻪ ﻫﻴﺰﻡ ﺳﺨﺖ ﻭ ﺧﺸﻚ ﻭ ﭘﺎﻙ ﺭﺍ ﭼﻮﻥ ﺗﺎﻭﺍﻧﻲ ﺑﻪ ﺭﻭﺍﻥ ﺳﮓ ﺁﺑﻲ‪ ،‬ﺑﻪ ﺁﺗﺶ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ )‪ (3‬ﺑﻴﺎﻭﺭﺩ‪.‬‬

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‫ﺍﻭ ﺑﺎﻳﺪ ﺍﺷﻮﻧﺎﻧﻪ ﻭ ﭘﺮﻫﻴﺰﮔﺎﺭﺍﻧﻪ ﺩﻩ ﻫﺰﺍﺭ ﺑﺴﺘﻪ ﻫﻴﺰﻡ ﻧﺮﻡ ﻭ ﺧﺸﻚ ﻭ ﭘﺎﻙ ﺍﺯ ﭼﻮﺏ “ﺍﻭﺭﻭﺍﺳﻨﻲ” ﻳﺎ “ﻭ‪‬ﻫﻮ ‪ -‬ﮔﻮﻥَ” ﻳﺎ “ﻭ‪‬ﻫﻮ‬
‫‪ -‬ﻛ‪‬ﺮِﺗﻲ” ﻳﺎ “ﻫ‪‬ﺬﺍ ‪ -‬ﻧَﺌ‪‬ﭙ‪‬ﺘﺎ” ﻳﺎ ﻫﺮ ﮔﻴﺎﻩ ﺧﻮﺷﺒﻮﻱ ﺩﻳﮕﺮﻱ ﺭﺍ ﭼﻮﻥ ﺗﺎﻭﺍﻧﻲ ﺑﻪ ﺭﻭﺍﻥ ﺳﮓ ﺁﺑﻲ‪ ،‬ﺑﻪ ﺁﺗﺶ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﺑﻴﺎﻭﺭﺩ‪.‬‬

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‫ﺍﻭ ﺑﺎﻳﺪ ﺍﺷﻮﻧﺎﻧﻪ ﻭ ﭘﺮﻫﻴﺰﮔﺎﺭﺍﻧﻪ ﺩﻩ ﻫﺰﺍﺭ ﺑﺴﺘﻪ ﺑﺮﺳﻢ ﺭﺍ ﻭﻳﮋﻩ ﻱ ﺁﻳﻴﻦ ﻛﻨﺪ‪.‬‬

‫ﺍﻭ ﺑﺎﻳﺪ ﺩﻩ ﻫﺰﺍﺭ ﺯﻭﺭ ﺑﺎ ﻫﻮﻡ ﻭ ﺷﻴﺮ ﭘﺎﻙ ﺑﻪ ﭘﺎﻛﻴﺰﮔﻲ ﺁﻣﺎﺩﻩ ﻭ ﺑﻪ ﺧﻮﺑﻲ ﻭﺍﺭﺳﻲ ﺷﺪﻩ ﺭﺍ )ﻛﻪ ﺍﺷﻮﻧﻲ )‪ (4‬ﺁﻥ ﺭﺍ ﺑﻪ ﭘﺎﻛﻴﺰﮔﻲ‬
‫ﺁﻣﺎﺩﻩ ﻭ ﺑﻪ ﺧﻮﺑﻲ ﻭﺍﺭﺳﻲ ﻛﺮﺩﻩ ﺑﺎﺷﺪ( ﭼﻮﻥ ﺗﺎﻭﺍﻧﻲ ﺑﻪ ﺭﻭﺍﻥ ﺳﮓ ﺁﺑﻲ‪ ،‬ﭘﻴﺸﻜﺶ ﺍﻳﺰﺩ ﺑﺎﻧﻮﻱ ﺁﺏ ﻫﺎ ﻛﻨﺪ‪.‬‬

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‫ﺍﻭ ﺑﺎﻳﺪ ﺩﻩ ﻫﺰﺍﺭ ﻣﺎﺭ ِﺑﺮ ﺷﻜﻢ ﺧﺰﻧﺪﻩ ﺭﺍ ﺑﻜـُﺸﺪ‪.‬‬

‫ﺍﻭ ﺑﺎﻳﺪ ﺩﻩ ﻫﺰﺍﺭ ﻣﺎﺭ ِﺳﮓ ﻧﻤﺎﻱ )‪ (5‬ﺭﺍ ﺑﻜـُﺸﺪ‪.‬‬

‫ﺍﻭ ﺑﺎﻳﺪ ﺩﻩ ﻫﺰﺍﺭ ﺳﻨﮓ ﭘﺸﺖ ﺭﺍ ﺑﻜـُﺸﺪ‪.‬‬

‫ﺍﻭ ﺑﺎﻳﺪ ﺩﻩ ﻫﺰﺍﺭ ﺍﺯ ﻗﻮﺭﺑﺎﻏﮕﺎﻧﻲ ﺭﺍ ﻛﻪ ﺩﺭ ﺧﺸﻜﻲ ﻣﻲ ﺯﻳﻨﺪ )‪ ،(6‬ﺑﻜـُﺸﺪ‪.‬‬

‫ﺍﻭ ﺑﺎﻳﺪ ﺩﻩ ﻫﺰﺍﺭ ﻣﻮﺭ ﺩﺍﻧﻪ ﻛﺶ ﺭﺍ ﺑﻜـُﺸﺪ‪(7).‬‬

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‫ﺍﻭ ﺑﺎﻳﺪ ﺩﻩ ﻫﺰﺍﺭ ﻣﻮﺭ ﮔﺰﻧﺪﻩ ﻭ ﮔﻮﺩﺍﻝ ﻛﻦ ﻭ ﺁﺳﻴﺐ ﺭﺳﺎﻥ )‪ (8‬ﺭﺍ ﺑﻜـُﺸﺪ‪.‬‬

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‫ﺍﻭ ﺑﺎﻳﺪ ﺩﻩ ﻫﺰﺍﺭ ﻛﺮﻡ ﺧﺎﻛﻲ ﺭﺍ ﺑﻜـُﺸﺪ‪.‬‬

‫ﺍﻭ ﺑﺎﻳﺪ ﺩﻩ ﻫﺰﺍﺭ ﻣﮕﺲ ﭼﻨﺪﺵ ﺍﻧﮕﻴﺰ )‪ (9‬ﺭﺍ ﺑﻜـُﺸﺪ‪.‬‬

‫ﺍﻭ ﺑﺎﻳﺪ ﺩﻩ ﻫﺰﺍﺭ ﮔﻮﺩﺍﻝ ﻧﺎﭘﺎﻙ ﺭﺍ ﺑﻴﺎﻧﺒﺎﺭﺩ‪(10).‬‬

‫ﺍﻭ ﺑﺎﻳﺪ ﺍﺷﻮﻧﺎﻧﻪ ﻭ ﭘﺮﻫﻴﺰﮔﺎﺭﺍﻧﻪ ﭼﻬﺎﺭﺩﻩ ﺩﺳﺖ ﺍﻓﺰﺍﺭﻫﺎﻱ ﺁﺗﺶ ﺭﺍ ﭼﻮﻥ ﺗﺎﻭﺍﻧﻲ ﺑﻪ ﺭﻭﺍﻥ ﺳﮓ ﺁﺑﻲ‪ ،‬ﺑﻪ ﺍﺷﻮﻥ ﻣ‪‬ﺮﺩﺍﻥ ﺑﺪﻫﺪ‪.‬‬
‫ﺍﻳﻦ ﺍﻓﺰﺍﺭﻫﺎ ﭼﻨﻴﻦ ﺍﺳﺖ ‪:‬‬

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‫ﺩﻭ ﺑﺎﺭ ﺳﻮﺧﺖ ﻭﻳﮋﻩ ﻱ ﺁﺗﺶ )‪ ،(11‬ﺟﺎﺭﻭﺏ‪ ،‬ﺍﻧﺒﺮ‪ ،‬ﺩﻡ ﺁﺗﺶ ﺍﻓﺮﻭﺯﻱ )‪ (12‬ﺗﻪ ﭘﻬﻦ ﻭ ﺳﺮ ﺑﺎﺭﻳﻚ‪ ،‬ﺗﺒﺮﻱ ﺗﻴﺰ ﺗﻴﻐﻪ ﺑﺎ ﺩﺳﺘﻪ‬
‫ﺍﻱ ﻧﻮﻙ ﺗﻴﺰ )‪ (13‬ﻭ ﺗﻴﺸﻪ ﺍﻱ ﺗﻴﺰ ﺗﻴﻐﻪ ﺑﺎ ﺩﺳﺘﻪ ﺍﻱ ﻧﻮﻙ ﺗﻴﺰ ﻛﻪ ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ ﺑﺘﻮﺍﻧﻨﺪ ﺑﺪﺍﻥ ﻫﺎ ﺑﺮﺍﻱ ﺁﺗﺶ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ‬
‫ﻫﻴﺰﻡ ﺑﺸﻜﻨﻨﺪ‪.‬‬

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‫ﺍﻭ ﺑﺎﻳﺪ ﺍﺷﻮﻧﺎﻧﻪ ﻭ ﭘﺮﻫﻴﺰﮔﺎﺭﺍﻧﻪ ﺩﺳﺘﻲ ﺍﺯ ﺍﻓﺰﺍﺭﻫﺎﻱ ﺁﻳﻴﻦ ﻧﻴﺎﻳﺶ ﺭﺍ ﻛﻪ ﻣﻮﺑﺪﺍﻥ ﺑﻪ ﻛﺎﺭ ﮔﻴﺮﻧﺪ ﭼﻮﻥ ﺗﺎﻭﺍﻧﻲ ﺑﻪ ﺭﻭﺍﻥ ﺳﮓ‬
‫ﺁﺑﻲ‪ ،‬ﺑﻪ ﺍﺷﻮﻥ ﻣﺮﺩﺍﻥ ﺑﺪﻫﺪ‪ .‬ﺍﻳﻦ ﺍﻓﺰﺍﺭﻫﺎ ﭼﻨﻴﻦ ﺍﺳﺖ ‪:‬‬

‫ﺍَﺷﺘﺮﺍ )‪ ،(14‬ﺷﻴﺮﺩﺍﻥ‪ ،‬ﭘ‪‬ﻨﺎﻡ‪ ،‬ﺧﺮﻓﺴﺘﺮﻏﻦ‪ ،‬ﺳ‪‬ﺮﻭﺷﻮ ‪ -‬ﭼ‪‬ﺮَﻥَ )‪ ،(14‬ﺁﻭﻧﺪﻣ‪‬ﻴ‪‬ﺰﺩ‪ ،‬ﺟﺎﻡ ﻫﺎﻱ ﺷﻴﺮﻩ ﻱ ﮔﻴﺎﻩ )‪ ،(15‬ﺟﺎﻡ ﻫﺎﻱ‬
‫ﻫ‪‬ﻮﻡ‪ ،‬ﺑ‪‬ﺮﺳ‪‬ﻢ ﻭ ﻫﺎﻭﻧﻲ ﺑﺮﺍﻱ ﻛﻮﺑﻴﺪﻥ ﮔﻴﺎﻩ ﻫ‪‬ﻮﻡ‪.‬‬

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‫ﺍﻭ ﺑﺎﻳﺪ ﺍﺷﻮﻧﺎﻧﻪ ﻭ ﭘﺮﻫﻴﺰﮔﺎﺭﺍﻧﻪ ﺩﺳﺘﻲ ﺭﺯﻡ ﺍﻓﺰﺍﺭ ﺭﺍ ﻛﻪ ﺍﺭﺗﺸﺘﺎﺭﺍﻥ ﺑﻪ ﻛﺎﺭ ﮔﻴﺮﻧﺪ‪ ،‬ﭼﻮﻥ ﺗﺎﻭﺍﻧﻲ ﺑﻪ ﺭﻭﺍﻥ ﺳﮓ ﺁﺑﻲ‪ ،‬ﺑﻪ‬
‫ﺍﺷﻮﻥ ﻣﺮﺩﺍﻥ ﺑﺪﻫﺪ‪ (16).‬ﺍﻳﻦ ﺍﻓﺰﺍﺭﻫﺎ ﭼﻨﻴﻦ ﺍﺳﺖ ‪:‬‬

‫ﻧﺨﺴﺖ ﺯﻭﺑﻴﻦ‪ ،‬ﺩﻭﻡ ﺧﻨﺠﺮ‪ ،‬ﺳﻮﻡ ﮔﺮﺯ‪ ،‬ﭼﻬﺎﺭﻡ ﻛﻤﺎﻥ‪ ،‬ﭘﻨﺠﻢ ﺗﺮﻛﺸﻲ ﺑﺎ ﺷﺎﻧﻪ ﺑﻨﺪ ﻭ ﺳﻲ ﭼﻮﺑﻪ ﺗﻴﺮ ﺑﺮﻧﺠﻴﻦ ﭘﻴﻜﺎﻥ‪ ،‬ﺷﺸﻢ‬
‫ﻓﻼﺧﻨﻲ ﺑﺎ ﺑﻨﺪ ﺑﺎﺯﻭ ﺁﻭﻳﺰ ﻭ ﺳﻲ ﺳﻨﮓ ﻓﻼﺧﻦ‪ ،‬ﻫﻔﺘﻢ ﺯﺭﻩ‪ ،‬ﻫﺸﺘﻢ ﺯﺭﻩ ﮔﺮﺩﻥ ﭘﻮﺵ )‪ ،(17‬ﻧﻬﻢ ﭘ‪‬ﻨﺎﻡ )‪ ،(18‬ﺩﻫﻢ ﺧﻮﺩ‪،‬‬
‫ﻳﺎﺯﺩﻫﻢ ﻛﻤﺮﺑﻨﺪ ﻭ ﺩﻭﺍﺯﺩﻫﻢ ﺟﻔﺘﻲ ﺳﺎﻕ ﭘﻮﺵ‪.‬‬

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‫ﺍﻭ ﺑﺎﻳﺪ ﺍﺷﻮﻧﺎﻧﻪ ﻭ ﭘﺮﻫﻴﺰﮔﺎﺭﺍﻧﻪ ﺩﺳﺘﻲ ﺍﺯ ﺍﻓﺰﺍﺭﻫﺎﻱ ﻛﺎﺭ ﺑﺮﺯﻳﮕﺮﺍﻥ ﺭﺍ ﭼﻮﻥ ﺗﺎﻭﺍﻧﻲ ﺑﻪ ﺭﻭﺍﻥ ﺳﮓ ﺁﺑﻲ‪ ،‬ﺑﻪ ﺍﺷﻮﻥ ﻣﺮﺩﺍﻥ‬
‫ﺑﺪﻫﺪ‪ .‬ﺍﻳﻦ ﺍﻓﺰﺍﺭﻫﺎ ﭼﻨﻴﻦ ﺍﺳﺖ ‪:‬‬

‫ﮔﺎﻭ ﺁﻫﻨﻲ ﺑﺎ ﭼﺎﺭﭘﺎﻱ ﺧﻴﺶ ﺯﻥ )ﮔﺎﻭ ﻳﺎ ﺍﺳﺐ( ﻭ ﻳﻮﻍ‪ ،‬ﺗﺎﺯﻳﺎﻧﻪ ﻭ ﮔَﻮﺍﺯﻩ )‪ ،(19‬ﻫﺎﻭﻧﻲ ﺳﻨﮕﻲ‪ ،‬ﺩﺳﺖ ﺁﺳﻲ ﺑﺮﺍﻱ ﺁﺭﺩ ﻛﺮﺩﻥ‬
‫ﮔﻨﺪﻡ‪. ..‬‬

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‫‪ ...‬ﺑﻴﻠﻲ ﺑﺮﺍﻱ ﻛﻨﺪﻥ ﻭ ﻛﺎﺷﺘﻦ ﺯﻣﻴﻦ‪ ،‬ﭘﻴﻤﺎﻧﻪ ﻱ ﺳﻴﻢ ﭘﻴﻤﺎﻳﻲ ﻭ ﭘﻴﻤﺎﻧﻪ ﻱ ﺯﺭﭘﻴﻤﺎﻳﻲ‪.‬‬

‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﺳﻴﻢ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺑﻪ ﺑﻬﺎﻱ ﻧﺮﻳﺎﻧﻲ‬

‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﺯﺭ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺑﻪ ﺑﻬﺎﻱ ﺍﺷﺘﺮﻱ‪.‬‬

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‫ﺍﻭ ﺑﺎﻳﺪ ﺍﺷﻮﻧﺎﻧﻪ ﻭ ﭘﺮﻫﻴﺰﮔﺎﺭﺍﻧﻪ ﺟﻮﻱ ﺁﺑﻲ ﺭﺍ ﭼﻮﻥ ﺗﺎﻭﺍﻧﻲ ﺑﻪ ﺭﻭﺍﻥ ﺳﮓ ﺁﺑﻲ‪ ،‬ﺑﺮﺍﻱ ﺑﺮﺯﻳﮕﺮﻱ ﺍﺷﻮﻥ ﺁﻣﺎﺩﻩ ﻛﻨﺪ‪.‬‬

‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺟﻮﻳﻲ ﺑﻪ ﭼﻪ ﺍﻧﺪﺍﺯﻩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺑﻪ ﮔﻮﺩﻱ ﻭ ﭘﻬﻨﺎﻳﻲ ﺑﺮﺍﺑﺮ ﺑﺎﻻﻱ ﺳﮕﻲ‪(20).‬‬

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‫ﺍﻭ ﺑﺎﻳﺪ ﺍﺷﻮﻧﺎﻧﻪ ﻭ ﭘﺮﻫﻴﺰﮔﺎﺭﺍﻧﻪ ﺯﻣﻴﻨﻲ ﺑﺎﺭﺁﻭﺭ ﺭﺍ ﭼﻮﻥ ﺗﺎﻭﺍﻧﻲ ﺑﻪ ﺭﻭﺍﻥ ﺳﮓ ﺁﺑﻲ‪ ،‬ﺑﻪ ﺍﺷﻮﻥ ﻣﺮﺩﺍﻥ ﺑﺪﻫﺪ‪.‬‬

‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺯﻣﻴﻨﻲ ﺑﻪ ﭼﻪ ﺍﻧﺪﺍﺯﻩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺑﺪﺍﻥ ﺍﻧﺪﺍﺯﻩ ﻛﻪ ﺑﺘﻮﺍﻥ ﺁﻥ ﺭﺍ ﺑﺎ ﺩﻭ ﺟﻮﻱ ‪ -‬ﺁﻥ ﭼﻨﺎﻥ ﻛﻪ ﮔﻔﺘﻪ ﺷﺪ ‪ -‬ﺁﺑﻴﺎﺭﻱ ﻛﺮﺩ‪.‬‬

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‫ﺍﻭ ﺑﺎﻳﺪ ﺍﺷﻮﻧﺎﻧﻪ ﻭ ﭘﺮﻫﻴﺰﮔﺎﺭﺍﻧﻪ ﺧﺎﻧﻪ ﺍﻱ ﺑﺎ ﺁﻏﻠﻲ ﺑﻪ ﺩﺍﺭﺍﺯﺍﻱ ﻧُﻪ ﻫﺎﺳ‪‬ﺮ ﺑﺎ ﻧُﻪ “ﻧ‪‬ﻤ‪‬ﺖ‪ (21)”‬ﺭﺍ ﭼﻮﻥ ﺗﺎﻭﺍﻧﻲ ﺑﻪ ﺭﻭﺍﻥ ﺳﮓ ﺁﺑﻲ‪،‬‬
‫ﺑﺮﺍﻱ ﺍﺷﻮﻥ ﻣﺮﺩﺍﻥ ﺑﺴﺎﺯﺩ )‪.(22‬‬

‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺧﺎﻧﻪ ﺍﻱ ﺑﻪ ﭼﻪ ﺍﻧﺪﺍﺯﻩ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺑﻪ ﺍﻧﺪﺍﺯﻩ ﺍﻱ ﻛﻪ ﺩﺭ ﺑﺎﻻﻱ ﺁﻥ ﺩﻭﺍﺯﺩﻩ ﻭ ﺩﺭ ﻣﻴﺎﻥ ﺁﻥ ﻧُﻪ ﻭ ﺩﺭ ﭘﺎﻳﻴﻦ ﺁﻥ ﺷﺶ ﮔﺬﺭﮔﺎﻩ ﺑﺎﺷﺪ‪.‬‬

‫ﺍﻭ ﺑﺎﻳﺪ ﺍﺷﻮﻧﺎﻧﻪ ﻭ ﭘﺮﻫﻴﺰﮔﺎﺭﺍﻧﻪ ﺑﺴﺘﺮﻫﺎﻳﻲ ﻧﻴﻜﻮ ﺑﺎ ﺯﻳﺮﺍﻧﺪﺍﺯ ﻭ ﺭﻭﻱ ﺍﻧﺪﺍﺯ ﻭ ﺑﺎﻟﺶ ﺭﺍ ﭼﻮﻥ ﺗﺎﻭﺍﻧﻲ ﺑﻪ ﺭﻭﺍﻥ ﺳﮓ ﺁﺑﻲ‪ ،‬ﺑﻪ‬
‫ﺍﺷﻮﻥ ﻣﺮﺩﺍﻥ ﺑﺪﻫﺪ‪.‬‬

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‫ﺍﻭ ﺑﺎﻳﺪ ﺍﺷﻮﻧﺎﻧﻪ ﻭ ﭘﺮﻫﻴﺰﮔﺎﺭﺍﻧﻪ ﺩﺧﺘﺮ ﺩﻭﺷﻴﺰﻩ ﻱ ﻣﺮﺩ ﻧﺎﺩﻳﺪﻩ ﺍﻱ ﺭﺍ ﭼﻮﻥ ﺗﺎﻭﺍﻧﻲ ﺑﻪ ﺭﻭﺍﻥ ﺳﮓ ﺁﺑﻲ‪ ،‬ﺑﻪ ﺍﺷﻮﻥ ﻣﺮﺩﻱ‬
‫ﺑﺪﻫﺪ‪.‬‬

‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﭼﮕﻮﻧﻪ ﺩﺧﺘﺮﻱ ؟‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﻳﻜﻲ ﺍﺯ ﺧﻮﺍﻫﺮﺍﻥ ﻳﺎ ﺩﺧﺘﺮﺍﻥ ﺟﻮﺍﻥ ﻭﻱ ﻛﻪ ﺍﺯ ﻣﺮﺯ ﭘﺎﻧﺰﺩﻩ ﺳﺎﻟﮕﻲ ﮔﺬﺷﺘﻪ ﻭ ﮔﻮﺷﻮﺍﺭﻩ ﻫﺎﻳﻲ ﺩﺭ ﮔﻮﺵ ﻫﺎ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪.‬‬

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‫ﺍﻭ ﺑﺎﻳﺪ ﺍﺷﻮﻧﺎﻧﻪ ﻭ ﭘﺮﻫﻴﺰﮔﺎﺭﺍﻧﻪ ﭼﻬﺎﺭﺩﻩ ﺳﺮ ﺳﺘﻮﺭ ﻛﻮﭼﻚ ﺭﺍ ﭼﻮﻥ ﺗﺎﻭﺍﻧﻲ ﺑﻪ ﺭﻭﺍﻥ ﺳﮓ ﺁﺑﻲ‪ ،‬ﺑﻪ ﺍﺷﻮﻥ ﻣﺮﺩﺍﻥ ﺑﺪﻫﺪ‪.‬‬

‫ﺍﻭ ﺑﺎﻳﺪ ﭼﻬﺎﺭﺩﻩ ﺗﻮﻟﻪ ﺳﮓ ﺭﺍ ﺑﭙﺮﻭﺭﺩ ﻭ ﭼﻬﺎﺭﺩﻩ ﭘﻞ ﺑﺮ ﺁﺏ ﻫﺎﻱ ﺭﻭﺍﻥ ﺑﺒﻨﺪﺩ‪.‬‬

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‫ﺍﻭ ﺑﺎﻳﺪ ﻫﻴﺠﺪﻩ ﺍﺳﺘﺒﻞ ﻭﻳﺮﺍﻥ ﺷﺪﻩ ﺭﺍ ﺑﺎﺯﺳﺎﺯﻱ ﻛﻨﺪ ﻭ ﻫﻴﺠﺪﻩ ﺳﮓ ﺭﺍ ﺍﺯ ﺁﺏ ﮔﻮﻧﻪ ﻫﺎﻱ ﭼﺮﻛﻴﻦ‪ ،‬ﻣﻮﻱ ﭼﺮﻛﻴﻦ‪ ،‬ﻛﻚ ﻭ‬
‫ﺷﭙﺶ ﻭ ﻫﻤﻪ ﻱ ﻧﺎﺧﻮﺷﻲ ﻫﺎﻳﻲ ﻛﻪ ﺑﻪ ﺗﻦ ﺳﮓ ﺭﻭﻱ ﻣﻲ ﺁﻭﺭﺩ‪ ،‬ﭘﺎﻙ ﻛﻨﺪ ﻭ ﺩﺭﻣﺎﻥ ﺑﺨﺸﺪ‪.‬‬

‫ﺍﻭ ﺑﺎﻳﺪ ﻫﻴﺠﺪﻩ ﺍﺷﻮﻥ ﻣﺮﺩ ﺭﺍ ﺑﻪ ﺧﻮﺭﺍﻛﻲ ﺳﻴﺮ ﺍﺯ ﮔﻮﺷﺖ ﻭ ﻧﺎﻥ ﻭ “ﻫﻮﺭﺍ” ﻭ ﺷﺮﺍﺏ ﻣﻴﻬﻤﺎﻥ ﻛﻨﺪ‪.‬‬

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‫ﭼﻨﻴﻦ ﺍﺳﺖ ﺗﺎﻭﺍﻥ ﻭ ﭘﺎﺩﺍﻓﺮﻩ ﺍﻱ ﻛﻪ ﺍﻭ ﺑﺎﻳﺪ ﺑﺎﺭ ﺁﻥ ﺭﺍ ﺑﺮ ﺩﻭﺵ ﻛﺸﺪ ﺗﺎ ﺍﺯ ﮔﻨﺎﻩ ﻛﺮﺩﺍﺭ ﻧﺎﺭﻭﺍﻱ ﺧﻮﻳﺶ‪ ،‬ﭘﺎﻙ ﺷﻮﺩ‪.‬‬

‫ﺍﮔﺮ ﺍﻭ ﺍﻳﻦ ﺗﺎﻭﺍﻥ ﻭ ﭘﺎﺩﺍﻓﺮﻩ ﺭﺍ ﺑﭙﺬﻳﺮﺩ‪ ،‬ﺑﻪ ﺟﻬﺎﻥ ﺍﺷﻮﻧﺎﻥ ﺩﺭﺁﻳﺪ؛ ﺍﻣﺎ ﺍﮔﺮ ﺁﻥ ﺭﺍ ﻧﭙﺬﻳﺮﺩ‪ ،‬ﺑﻪ ﺟﻬﺎﻥ ﺩﺭﻭﻧﺪﺍﻥ‪ ،‬ﺑﺪﺍﻥ ﺟﻬﺎﻥ‬
‫ﺗﺎﺭﻳﻚ ﻛﻪ ﺍﺯ ﺗﺎﺭﻳﻜﻲ ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﻭ ﺯﺍﺩﻩ ﻱ ﺗﺎﺭﻳﻜﻲ ﺍﺳﺖ‪ ،‬ﻓﺮﻭ ﺍﻓﺘﺪ‪(23).‬‬

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‫ﭘﺎﻧﻮﺷﺖ ﻫﺎ ‪:‬‬

‫‪ .1‬ﺍﻳﻦ ﻓﺮﮔﺮﺩ‪ ،‬ﭘﻴﻮﺳﺖ ﻭﺍﭘﺴﻴﻦ ﺑﻨﺪﻫﺎﻱ ﻓﺮﮔﺮﺩ ﭘﻴﺶ )ﺑﻨﺪ ‪ 50‬ﺑﻪ ﺑﻌﺪ( ﻭ ﺷﺮﺡ ﻣﻔﺼﻠﻲ ﺍﺯ ﭼﮕﻮﻧﮕﻲ ﺗﺎﻭﺍﻥ ﺩﺍﺩﻥ ﺑﺮﺍﻱ‬
‫ﻛﺸﺘﻦ ﺳﮓ ﺁﺑﻲ ﺍﺳﺖ‪ .‬ﺍﺯ ﺁﻥ ﺟﺎ ﻛﻪ ﺳﮓ ﺁﺑﻲ‪ ،‬ﭘﺎﻙ ﺗﺮﻳﻦ ﻫﻤﻪ ﻱ ﺳﮕﺎﻥ ﻭ ﺣﻠﻘﻪ ﻱ ﭘﻴﻮﻧﺪﻱ ﺍﺳﺖ ﻣﻴﺎﻥ ﺧﺪﺍ ﻭ ﺳﮕﺎﻥ‪،‬‬
‫ﺭﻭﻧﺪ ﺗﺎﻭﺍﻥ ﺩﺍﺩﻥ ﺑﺮﺍﻱ ﺧﻮﻥ ﻭﻱ ﻧﻴﺰ ﺑﺎﻳﺪ ﺳﺮﺷﺘﻲ ﻭﻳﮋﻩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ .‬ﻓﺮﮔﺮﺩ ﭼﻬﺎﺭﺩﻫﻢ ﺑﻴﺶ ﺍﺯ ﻫﻤﻪ ﻱ ﻓﺮﮔﺮﺩﻫﺎﻱ‬
‫ﺩﻳﮕﺮ‪ ،‬ﺍﻳﻦ ﺷﻚ ﺭﺍ ﺑﺮﻣﻲ ﺍﻧﮕﻴﺰﺩ ﻛﻪ ‪“ :‬ﺁﻳﺎ ﺩﺍﺩﮔﺬﺍﺭﻱ ﻭﻧﺪﻳﺪﺍﺩ ﻫﺮﮔﺰ ﺑﻪ ﮔﻮﻧﻪ ﻱ ﺁﻳﻴﻨﻲ ﺯﻧﺪﻩ ﻭ ﻭﺍﻗﻌﻲ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‬
‫؟”)ﺯﻳﺮﻧﻮﻳﺲ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺑﺮ ﮔﺰﺍﺭﺵ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .2‬ﺍﻭ ﺑﺎﻳﺪ ‪“ 50‬ﺗﻨﺎﻓﻮﻫﺮ”)=‪ 000،60‬ﺩﺭﻫﻢ( ﺑﺮﺍﻱ ﺑﺨﺸﻮﺩﻩ ﺷﺪﻥ ﮔﻨﺎﻩ ﺧﻮﺩ ﺑﺪﻫﺪ‪ .‬ﺍﮔﺮ ﺍﻳﻦ ﺗﺎﻭﺍﻥ ﺭﺍ ﺑﭙﺬﻳﺮﺩ‪ ،‬ﮔﻨﺎﻩ ﺍﻭ ﺑﻨﺎ ﺑﺮ‬
‫ﺭﻭﺷﻲ ﻛﻪ ﺩﺭ ﺍﻭﺳﺘﺎ ﺑﻴﺎﻥ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﺑﺨﺸﻮﺩ ﻣﻲ ﺷﻮﺩ؛ ﺍﻣﺎ ﺍﮔﺮ ﻧﭙﺬﻳﺮﺩ‪ ،‬ﺑﺎﻳﺪ ﺑﺮﺍﻱ ﺍﻭ ﻳﻚ ﺁﻳﻴﻦ “ﻳﺰﺷﻦَ”ﻱ ﻛﺎﻣﻞ ﺑﺮﮔﺰﺍﺭ‬
‫ﻛﻨﻨﺪ‪).‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ( ﺯﻧﺪ )ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .3‬ﺍﻳﻦ ﻫﻴﺰﻡ ﺭﺍ ﺑﺎﻳﺪ ﺑﻪ ﺁﺗﺶ ﺑﻬﺮﺍﻡ ﻛﻪ ﺑﻨﻴﺎﺩ ﻫﻤﻪ ﻱ ﺁﺗﺶ ﻫﺎﺳﺖ‪ ،‬ﺑﺒﺮﺩ‪ .‬ﺑﺮﺩﻥ ﻫﺮ ﭼﻴﺰ ﺑﺪ ﺑﻮﻱ ﺑﻪ ﺁﺗﺸﻜﺪﻩ ﻭ ﺳﻮﺯﺍﻧﺪﻥ‬
‫ﺁﻥ ﺩﺭ ﺁﺗﺶ ﻧﺎﺭﻭﺍﺳﺖ‪ .‬ﺍﻓﺮﻭﺧﺘﻦ ﭼﻮﺏ ﺳﺒﺰ ﺭﻧﮓ ‪ -‬ﻫﺮ ﭼﻨﺪ ﻛﻪ ﺳﺨﺖ ﻭ ﺧﺸﻚ ﻫﻢ ﺑﺎﺷﺪ ‪ -‬ﻧﺎﺭﻭﺍﺳﺖ‪ .‬ﺑﺎﻳﺪ ﻫﻴﺰﻡ ﺭﺍ‬
‫ﺳﻪ ﺑﺎﺭ ﻭﺍﺭﺳﻲ ﻛﻨﻨﺪ ﻛﻪ ﻣﺒﺎﺩﺍ ﻣﻮﻳﻲ ﻳﺎ ﭼﻴﺰﻱ ﻧﺎﭘﺎﻙ ﺩﺭ ﻣﻴﺎﻥ ﺁﻥ ﺑﺎﺷﺪ‪).‬ﺭﻭﺍﻳﺎﺕ ﺑﺰﺭگ( “ﺍﺭﺩﺍﻭﻳﺮﺍﻑ” ﺩﺭ ﮔﺮﺩﺵ ﺧﻮﺩ ﺩﺭ‬
‫ﺟﻬﺎﻥ ﻣﻴﻨﻮﻱ ﺑﻪ ﺟﺎﻳﻲ ﻣﻲ ﺭﺳﺪ ﻛﻪ ﺍﻳﺰﺩ ﺁﺫﺭ ﺍﻭ ﺭﺍ ﭘﺬﻳﺮﻩ ﻣﻲ ﺷﻮﺩ ﻭ “ﺗﺮﻫﻴﺰﻡ” ﻣﻲ ﺧﻮﺍﻧﺪ )ﻳﻌﻨﻲ ﻛﺴﻲ ﻛﻪ ﻫﻴﺰﻡ ﺗﺮ ﺑﺮ‬
‫ﺁﺗﺶ ﻧﻬﺎﺩﻩ ﺍﺳﺖ( ﻭ ﺩﺭ ﺑﺮﺍﺑﺮ ﺍﻧﻜﺎﺭ “ﺍﺭﺩﺍﻭﻳﺮﺍﻑ”‪ ،‬ﺍﻳﺰﺩ ﺁﺫﺭ ﺩﺭﻳﺎﻳﻲ ﺑﺰﺭگ ﺍﺯ ﺁﺏ ﻛﺒﻮﺩ ﺭﺍ ﺑﺪﻭ ﻧﺸﺎﻥ ﻣﻲ ﺩﻫﺪ ﻭ ﻣﻲ ﮔﻮﻳﺪ‬
‫‪ :‬ﺍﻳﻦ ﻫﻤﺎﻥ ﺁﺑﻲ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﻫﻴﺰﻣﻲ ﻛﻪ ﺗﻮ ﺑﺮ ﻣﻦ ﻧﻬﺎﺩﻱ ﺑﭽﻜﻴﺪ‪).‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﺍﺭﺩﺍﻭﻳﺮﺍﻑ ﻧﺎﻣﻪ‪ ،‬ﺗﺮﺟﻤﻪ ﻱ ﺩﻛﺘﺮ ﺭﺣﻴﻢ‬
‫ﻋﻔﻴﻔﻲ‪ ،‬ﻓﺮﮔﺮﺩ ‪ ،10‬ﺹ ‪(33‬‬

‫‪ .4‬ﻣﻮﺑﺪﻱ ﻛﻪ ﺍﻭ ﺭﺍ “ﺳﺮﺩﺍﺭ” ﻣﻲ ﺧﻮﺍﻧﻨﺪ‪ ،‬ﻫﻤﻪ ﻱ ﭼﻴﺰﻫﺎﻳﻲ ﺭﺍ ﻛﻪ ﺑﺮﺍﻱ ﺑﺮﮔﺰﺍﺭﻱ ﺁﻳﻴﻦ “ﻳﺰﺷﻦ” ﺑﺎﻳﺴﺘﻪ ﺍﺳﺖ ﺁﻣﺎﺩﻩ ﻭ‬
‫ﭘﺎﻛﻴﺰﻩ ﻣﻲ ﻛﻨﺪ ﻭ ﻣﻲ ﺁﺭﺍﻳﺪ‪.‬‬

‫‪ .5‬ﺩﺭ ﻣﺘﻦ “ﻣﺎﺭ ﺑﺎﻧَﻚ” ﻣﺎﺭﺍﻥ ﺳﮓ ﻧﻤﺎﻱ ﺍﻧﺪ ﻛﻪ ﺭﻭﻱ ﺑﺨﺶ ﭘﺴﻴﻦ ﺗﻦ ﺧﻮﺩ ﻣﻲ ﻧﺸﻴﻨﻨﺪ‪ .‬ﺑﻪ ﻧﻈﺮ ﻣﻲ ﺭﺳﺪ ﺟﺎﻧﻮﺭﻱ ﻛﻪ‬
‫ﺑﺪﻳﻦ ﻧﺎﻡ ﺧﻮﺍﻧﺪﻩ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﻫﻤﺎﻥ ﮔﺮﺑﻪ ﺑﺎﺷﺪ‪ .‬ﺩﺭ ﺗﻔﺴﻴﺮﻱ ﺑﺮ ﺍﻳﻦ ﺑﻨﺪ ﺩﺭ ﻳﻚ ﺭﻭﺍﻳﺖ ﭘﺎﺭﺳﻲ ﮔﺮﺑﻪ ﺩﺭ ﺷﻤﺎﺭ ﺟﺎﻧﻮﺭﺍﻥ‬
‫ﮔﺰﻧﺪﺭﺳﺎﻥ ﺁﻣﺪﻩ ﻛﻪ ﻛﺸﺘﻦ ﺁﻥ ﻫﺎ ﺑﺮﺍﻱ ﺑﺨﺸﺎﻳﺶ ﮔﻨﺎﻫﺎﻥ ﺳﻔﺎﺭﺵ ﺷﺪﻩ ﺍﺳﺖ‪India Office Library, .‬‬
‫‪)VIIII,13‬ﺯﻳﺮﻧﻮﻳﺲ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺑﺮ ﮔﺰﺍﺭﺵ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .6‬ﻗﻮﺭﺑﺎﻏﮕﺎﻧﻲ ﻛﻪ ﻣﻲ ﺗﻮﺍﻧﻨﺪ ﺍﺯ ﺁﺏ ﺑﻴﺮﻭﻥ ﺭﻭﻧﺪ ﻭ ﺑﺮ ﺧﺸﻜﻲ ﻫﻢ ﺯﻧﺪﮔﻲ ﻛﻨﻨﺪ‪) .‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ( ﺯﻧﺪ )ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .7‬ﻓﺮﺩﻭﺳﻲ ﺑﺪﻳﻦ ﻓﺮﻣﺎﻥ ﺍﻋﺘﺮﺍﺽ ﻣﻲ ﻛﻨﺪ ‪:‬‬

‫ﻛﻪ ﺟﺎﻥ ﺩﺍﺭﺩ ﻭ ﺟﺎﻥ ﺷﻴﺮﻳﻦ ﺧﻮﺵ ﺍﺳﺖ”‪.‬‬ ‫“ﻣﻴﺎﺯﺍﺭ ﻣﻮﺭﻱ ﻛﻪ ﺩﺍﻧﻪ ﻛﺶ ﺍﺳﺖ‬

‫ﻣﻼ ﻓﻴﺮﻭﺯ ﻣﻮﺑﺪﺍﻥ ﻣﺸﻬﻮﺭ ﭘﺎﺭﺳﻴﺎﻥ‪ ،‬ﺍﻳﻦ ﺑﻴﺖ ﺭﺍ ﺩﺭ ﭘﻨﺪﻧﺎﻣﻪ ﻱ ﺧﻮﻳﺶ ﺁﻭﺭﺩﻩ ﺍﺳﺖ ﻛﻪ ﻣﻤﻜﻦ ﺍﺳﺖ ﻧﻮﻳﺪ ﺑﺨﺶ ﺭﻭﺯﮔﺎﺭ‬
‫ﺑﻬﺘﺮﻱ ﺑﺮﺍﻱ ﺍﻳﻦ ﺟﺎﻧﻮﺭ ﺑﺎﺷﺪ‪).‬ﺯﻳﺮﻧﻮﻳﺲ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺑﺮ ﮔﺰﺍﺭﺵ ﻭﻧﺪﻳﺪﺍﺩ(‬

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‫‪ .8‬ﺩﺭ ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ )ﺯﻧﺪ( ﻭﻧﺪﻳﺪﺍﺩ‪ ،‬ﻣﻮﺭﭼﮕﺎﻥ ﺩﺍﺭ‪‬ﻙ ﺁﻣﺪﻩ ﺍﺳﺖ‪ ،‬ﻳﻌﻨﻲ ﻣﻮﺭﭼﮕﺎﻥ ﭼﻮﺏ‪ .‬ﺁﻳﺎ ﻣﻨﻈﻮﺭ ﻫﻤﺎﻥ ﻣﻮﺭﻳﺎﻧﻪ‬
‫ﺍﺳﺖ ؟)ﺯﻳﺮﻧﻮﻳﺲ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺑﺮ ﮔﺰﺍﺭﺵ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .9‬ﻣﮕﺲ ﻻﺷﻪ ﻭ ﻣﺮﺩﺍﺭ‪.‬‬

‫‪ .10‬ﮔﻮﺩﺍﻝ ﻫﺎﻳﻲ ﻛﻪ ﺷﺨﺺ ﻧﺎﭘﺎﻙ ﺑﺮ ﺳﺮ ﺁﻥ ﻫﺎ ﺷﺴﺘﻪ ﻣﻲ ﺷﻮﺩ‪) .‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ( ﺯﻧﺪ )ﻭﻧﺪﻳﺪﺍﺩ( ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ‬
‫ﻧﻬﻢ‪ ،‬ﺑﻨﺪ ‪.6‬‬

‫‪ .11‬ﻣﻨﻈﻮﺭ ﺩﻭﺑﺎﺭ ﻫﻴﺰﻡ ﻭ ﺩﻭﺑﺎﺭ ﺑﺨﻮﺭ ﺍﺳﺖ ﻛﻪ ﺑﺮ ﺭﻭﻱ ﭼﻮﺏ ﻣﻲ ﺭﻳﺰﻧﺪ ﺗﺎ ﺩﺭ ﺁﺗﺶ ﺑﺴﻮﺯﺩ‪).‬ﻭﻧﺪﻳﺪﺍﺩ‪ ،‬ﮔﺰﺍﺭﺵ‬
‫ﺍﺳﻔﻨﺪﻳﺎﺭﺟﻲ(‬

‫‪ .12‬ﻳﺎ ﺑﺎﺩ ﺑﺰﻥ‪.‬‬

‫‪ .13‬ﺍﺳﻔﻨﺪﻳﺎﺭﺟﻲ ﻣﻌﻨﻲ ﻭﺍژﮔﺎﻧﻲ ﺁﻥ ﺭﺍ “ﺗﻴﺰ ‪ -‬ﺧﻤﻴﺪﻩ” ﻣﻲ ﻧﻮﻳﺴﺪ‪.‬‬

‫‪ .14‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩﻫﺎﻱ ﭘﻴﺸﻴﻦ ﻭ ﻳﺎﺩﺩﺍﺷﺖ ﻫﺎ‪ .‬ﺯﻳﺮ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ ﻭ ﺳﺮﻭﺷﻮ ‪ -‬ﭼﺮﻥ‪.‬‬

‫‪ .15‬ﺟﺎﻡ ﻫﺎﻳﻲ ﻛﻪ ﺷﻴﺮﻩ ﻱ ﻫﻮﻡ ﻳﺎ ﺍﻭﺭﻭ‪‬ﺭﺍﻥ )ﺗﺮﻛﻪ ﻫﺎﻱ ﮔﻴﺎﻩ ﻫﺬﺍ ‪ -‬ﻧﺌﭙﺘﺎ ﻛﻪ ﻫﻤﺮﺍﻩ ﺑﺎ ﻫﻮﻡ ﻛﻮﺑﻴﺪﻩ ﺷﻮﺩ( ﺭﺍ ﺍﺯ ﻫﺎﻭﻥ‬
‫ﺑﺪﺍﻥ ﻫﺎ ﻣﻲ ﺭﻳﺰﻧﺪ‪) .‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ( ﺯﻧﺪ )ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .16‬ﺭﺯﻡ ﺍﻓﺰﺍﺭﻫﺎﻳﻲ ﻛﻪ ﻧﺎﻡ ﻫﺎﻱ ﺁﻥ ﻫﺎ ﺩﺭ ﺍﻳﻦ ﺟﺎ ﺁﻣﺪﻩ ﺍﺳﺖ ﺗﺎ ﺍﻧﺪﺍﺯﻩ ﺍﻱ ﺑﺎ ﺁﻥ ﭼﻪ “ﻫﺮﻭﺩﻭﺕ” ﺍﺯ ﺍﻓﺰﺍﺭﻫﺎﻱ ﺟﻨﮕﻲ‬
‫ﭘﺎﺭﺱ ﻫﺎ ﻭ ﻣﺎﺩﻫﺎ ﺑﺮﻣﻲ ﺷﻤﺎﺭﺩ‪ ،‬ﻫﻤﺎﻫﻨﮕﻲ ﺩﺍﺭﺩ‪) .‬ﻫﺮﻭﺩﻭﺕ‪ ،‬ﻛﺘﺎﺏ ﻫﻔﺘﻢ‪ 61 ،‬ﻭ ‪(62‬‬

‫‪ .17‬ﺯﺭﻩ ﺍﻱ ﻛﻪ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺯﺭﻩ ﺗﻦ ﭘﻮﺵ ﻣﻲ ﭘﻴﻮﻧﺪﺩ ﻭ ﮔﺮﺩﻥ ﻭ ﺷﺎﻧﻪ ﻫﺎ ﺭﺍ ﻣﻲ ﭘﻮﺷﺎﻧﺪ‪) .‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ( ﺯﻧﺪ )ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .18‬ﭘﻴﺮﺍﻫﻨﻲ ﺑﻮﺩﻩ ﺍﺳﺖ ﻛﻪ ﺭﺯﻡ ﺁﻭﺭﺍﻥ ﺩﺭ ﺯﻳﺮ ﺯﺭﻩ ﻣﻲ ﭘﻮﺷﻴﺪﻩ ﺍﻧﺪ‪) .‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ( ﺯﻧﺪ )ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .19‬ﭼﻮﺏ ﮔﺎﻭﺭﺍﻧﻲ‪.‬‬

‫‪ .20‬ﺑﺮﺁﻭﺭﺩ ﻣﻲ ﺷﻮﺩ ‪ :‬ﻳﻚ ﮔﺎﻡ ﮔﻮﺩﻱ ﻭ ﻳﻚ ﮔﺎﻡ ﭘﻬﻨﺎ‪) .‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ( ﺯﻧﺪ )ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .21‬ﺩﺍﺭﻣﺴﺘﺘﺮ ﺍﻳﻦ ﻭﺍژﻩ ﺭﺍ ﻧﺎﺷﻨﺎﺧﺘﻪ ﺗﻠﻘﻲ ﻛﺮﺩﻩ ﻭ ﺩﺭ ﻭﻧﺪﻳﺪﺍﺩ‪ ،‬ﮔﺰﺍﺭﺵ ﻣﺤﻤﺪﻋﻠﻲ ﺩﺍﻋﻲ ﺍﻻﺳﻼﻡ‪ ،‬ﮔﻮﻧﻪ ﻫﺎﻱ ﻋﻠﻒ ﻛﻪ‬
‫ﺑﻪ ﭼﺎﺭﭘﺎﻳﺎﻥ ﻣﻲ ﺩﻫﻨﺪ‪ ،‬ﺗﺮﺟﻤﻪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬

‫‪ .22‬ﺍﻭ ﺑﺎﻳﺪ ﻛﺎﺭﻭﺍﻧﺴﺮﺍﻳﻲ ﺑﺴﺎﺯﺩ ﻛﻪ ﻛﺎﺭﻱ ﺍﺳﺖ ﭘﺮﻫﻴﺰﮔﺎﺭﺍﻧﻪ‪).‬ﺩﺍﻧﺎ ﻭ ﻣﻴﻨﻮﻱ ﺧﺮﺩ‪ ،‬ﺑﺨﺶ ‪ ،4‬ﺑﻨﺪ ‪ 6‬ﻭ ﺑﺨﺶ ‪ ،37‬ﺑﻨﺪ ‪(36‬‬

‫‪ .23‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ ﭘﻨﺠﻢ‪ ،‬ﺑﻨﺪ ‪.62‬‬

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‫ﻓﺮﮔﺮﺩ ﭘﺎﻧﺰﺩﻫﻢ‬

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‫ﺑﺨﺶ ﻳﻜﻢ‬

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‫ﮔﻨﺎﻫﺎﻧﻲ ﻛﻪ ﺍﮔﺮ ﻣﺮﺩﻣﺎﻥ ﺑﺪﺍﻥ ﻫﺎ ﺩﺳﺖ ﺑﻴﺎﻻﻳﻨﺪ‪“ ،‬ﭘﺸﻮﺗﻨﻮ” ﻣﻲ ﺷﻮﻧﺪ ﻭ ﭘﺸﻴﻤﺎﻧﻲ ﻭ ﺩﺍﺩﻥ ﺗﺎﻭﺍﻥ‪ ،‬ﺁﻧﺎﻥ ﺭﺍ ﺭﻫﺎﻳﻲ‬
‫ﻧﻤﻲﺑﺨﺸﺪ ﭼﻨﺪﺗﺎﺳﺖ ؟)‪(1‬‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﻱ ﺯﺭﺗﺸﺖ‪ ‬ﭘﺎﻙ !‬

‫ﺷﻤﺎﺭ ﭼﻨﻴﻦ ﮔﻨﺎﻫﺎﻧﻲ ﭘﻨﺞ ﺍﺳﺖ ‪:‬‬

‫ﻧﺨﺴﺖ ﺁﻥ ﻛﻪ ﻛﺴﻲ ﻛﻴﺶ ﻭ ﺁﻳﻴﻨﻲ ﺑﻴﮕﺎﻧﻪ ﻭ ﻧﺎﺩﺭﺳﺖ ﺭﺍ ﺑﺎ ﺩﺍﻧﺶ ﻭ ﺁﮔﺎﻫﻲ ﺍﺯ ﮔﻨﺎﻩ ﺍﻳﻦ ﻛﺎﺭ‪ ،‬ﺑﻪ ﻳﻜﻲ ﺍﺯ ﺍﺷﻮﻧﺎﻥ ﺑﻴﺎﻣﻮﺯﺩ‪.‬‬

‫ﺍﻳﻦ ﮔﻨﺎﻫﻲ ﺍﺳﺖ ﻛﻪ ﺍﻭ ﺭﺍ ﭘﺸﻮﺗﻨﻮ ﻣﻲ ﻛﻨﺪ‪.‬‬

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‫ﺩﻭﻡ ﺁﻥ ﻛﻪ ﻛﺴﻲ ﺍﺳﺘﺨﻮﺍﻧﻲ ﺑﺴﻴﺎﺭ ﺳﺨﺖ ﻭ ﻧﺎﺟﻮﻳﺪﻧﻲ ﻳﺎ ﺧﻮﺭﺍﻛﻲ ﺑﺴﻴﺎﺭ ﺩﺍﻍ ﺑﻪ ﺳﮓ‪ ‬ﮔﻠﻪ ﻳﺎ ﺳﮓ‪ ‬ﺧﺎﻧﮕﻲ ﺑﺪﻫﺪ‪.‬‬

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‫ﺍﮔﺮ ﺁﻥ ﺍﺳﺘﺨﻮﺍﻥ ﭼﻨﺎﻥ ﺩﺭ ﻣﻴﺎﻥ ﺩﻧﺪﺍﻥ ﻫﺎﻱ ﺳﮓ ﻓﺮﻭ ﺭﻭﺩ ﻳﺎ ﺩﺭ ﮔﻠﻮﻱ ﺍﻭ ﮔﻴﺮ ﻛﻨﺪ ﻳﺎ ﺁﻥ ﺧﻮﺭﺍﻙ‪ ‬ﺩﺍﻍ ﭼﻨﺎﻥ ﺩﻫﺎﻥ ﻭ‬
‫ﺯﺑﺎﻧﺶ ﺭﺍ ﺑﺴﻮﺯﺍﻧﺪ ﻛﻪ ﺁﺳﻴﺒﻲ ﻣﺎﻧﺪﮔﺎﺭ ﺑﺪﻭ ﺑﺮﺳﺪ ﻭ ﺑﻤﻴﺮﺩ‪ ،‬ﺍﻳﻦ ﮔﻨﺎﻫﻲ ﺍﺳﺖ ﻛﻪ ﺩﻫﻨﺪﻩ ﻱ ﺍﺳﺘﺨﻮﺍﻥ ﻳﺎ ﺧﻮﺭﺍﻙ ﺭﺍ‬
‫“ﭘﺸﻮﺗﻨﻮ” ﻣﻲ ﻛﻨﺪ‪(2).‬‬

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‫ﺳﻮﻡ ﺁﻥ ﻛﻪ ﻛﺴﻲ ﻣﺎﺩﻩ ﺳﮕﻲ ﺁﺑﺴﺘﻦ ﺭﺍ ﺑﺰﻧﺪ ﻳﺎ ﺑﺎ ﺩﻭﻳﺪﻥ ﺍﺯ ﭘﻲ ﻭﻱ ﻳﺎ ﺑﺎ ﻓﺮﻳﺎﺩ ﺯﺩﻥ ﻳﺎ ﺑﺎ ﺑﻪ ﻫﻢ ﻛﻮﻓﺘﻦ ﺩﺳﺖ ﻫﺎ )‪(3‬‬
‫ﺑﺘﺮﺳﺎﻧﺪﺵ‪.‬‬

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‫ﺍﮔﺮ ﻣﺎﺩﻩ ﺳﮓ ﺩﺭ ﮔﻮﺩﺍﻟﻲ ﻳﺎ ﭼﺎﻫﻲ ﻳﺎ ﭘﺮﺗﮕﺎﻫﻲ ﻳﺎ ﺭﻭﺩﺧﺎﻧﻪ ﺍﻱ ﻳﺎ ﺟﻮﻳﻲ ﺑﻴﺎﻓﺘﺪ ﻭ ﺁﺳﻴﺒﻲ ﻣﺎﻧﺪﮔﺎﺭ ﺑﺪﻭ ﺑﺮﺳﺪ ﻭ ﺑﻤﻴﺮﺩ‪،‬‬
‫ﺍﻳﻦ ﮔﻨﺎﻫﻲ ﺍﺳﺖ ﻛﻪ ﺯﻧﻨﺪﻩ ﻳﺎ ﺗﺮﺳﺎﻧﻨﺪﻩ ﻱ ﺳﮓ ﺭﺍ “ﭘﺸﻮﺗﻨﻮ” ﻣﻲ ﻛﻨﺪ‪(4).‬‬

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‫ﭼﻬﺎﺭﻡ ﺁﻥ ﻛﻪ ﻣﺮﺩﻱ ﺑﺎ ﺯﻥ ﺩﺷﺘﺎﻥ ‪ -‬ﺧﻮﺍﻩ ﺩﺷﺘﺎﻥ ﺑﻬﻨﺠﺎﺭ‪ ،‬ﺧﻮﺍﻩ ﺩﺷﺘﺎﻥ ﻧﺎﺑﻬﻨﺠﺎﺭ ‪ -‬ﺩﺷﺘﺎﻥ ﻣﺮﺯﻱ ﻛﻨﺪ‪ .‬ﺍﻳﻦ ﮔﻨﺎﻫﻲ‬
‫ﺍﺳﺖ ﻛﻪ ﺁﻥ ﻣﺮﺩ ﺭﺍ “ﭘﺸﻮﺗﻨﻮ” ﻣﻲ ﻛﻨﺪ‪(5).‬‬

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‫ﭘﻨﺠﻢ ﺁﻥ ﻛﻪ ﻣﺮﺩﻱ ﺑﺎ ﺯﻧﻲ ﻛﻪ ﺟﻨﺒﺶ ﺩﺷﺘﻚ ﺭﺍ ﺩﺭ ﺯﻫﺪﺍﻥ ﺧﻮﻳﺶ ﺩﺭﻣﻲ ﻳﺎﺑﺪ )‪ - (6‬ﺧﻮﺍﻩ ﺷﻴﺮ ﺩﺭ ﭘﺴﺘﺎﻧﺶ ﺁﻣﺪﻩ‬
‫ﺑﺎﺷﺪ‪ ،‬ﺧﻮﺍﻩ ﻧﻪ ‪ -‬ﺩﺭﺁﻣﻴﺰﺩ‪.‬‬

‫ﺍﮔﺮ ﺁﺳﻴﺒﻲ ﻣﺎﻧﺪﮔﺎﺭ ﺑﺪﺍﻥ ﺯﻥ ﺑﺮﺳﺪ ﻭ ﺑﻤﻴﺮﺩ‪ ،‬ﺍﻳﻦ ﮔﻨﺎﻫﻲ ﺍﺳﺖ ﻛﻪ ﺁﻥ ﻣﺮﺩ ﺭﺍ “ﭘﺸﻮﺗﻨﻮ” ﻣﻲ ﻛﻨﺪ‪(7).‬‬

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‫ﺑﺨﺶ ﺩﻭﻡ‬

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‫ﺍﮔﺮ ﻣﺮﺩﻱ ﺑﺎ ﺩﺧﺘﺮﻱ ﺩﻭﺷﻴﺰﻩ ﻳﺎ ﺑﺎﻧﻮﻳﻲ ﺟﻮﺍﻥ ‪ -‬ﺧﻮﺍﻩ ﺁﻥ ﺩﺧﺘﺮ ﻳﺎ ﺑﺎﻧﻮ ﻭﺍﺑﺴﺘﻪ ﺑﻪ ﺳﺎﻻﺭ ﺧﺎﻧﻮﺍﺩﻩ ﺑﺎﺷﺪ ﻳﺎ ﻧﻪ‪ ،‬ﺧﻮﺍﻩ ﺑﻪ‬
‫ﺷﻮﻫﺮ ﺩﺍﺩﻩ ﺷﺪﻩ ﺑﺎﺷﺪ ﻳﺎ ﻧﻪ )‪ - (8‬ﻫﻤﺨﻮﺍﺑﮕﻲ ﻛﻨﺪ ﻭ ﺁﻥ ﺩﺧﺘﺮ ﻳﺎ ﺑﺎﻧﻮ ﺍﺯ ﺍﻭ ﺁﺑﺴﺘﻦ ﺷﻮﺩ‪ ،‬ﻧﺒﺎﻳﺪ ﺍﺯ ﺷﺮﻡ ﻣ‪‬ﺮﺩ‪‬ﻡ ﺑﺎ ﺁﺏ ﻭ‬
‫ﮔﻴﺎﻩ )‪ )9‬ﺩﺭ ﺧﻮﺩ‪ ‬ﺩﺷﺘﺎﻥ ﻧﺎﺑﻬﻨﺠﺎﺭ ﭘﺪﻳﺪ ﺁﻭﺭﺩ‪.‬‬

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‫ﺍﮔﺮ ﺁﻥ ﺩﺧﺘﺮ ﻳﺎ ﺑﺎﻧﻮ ﺍﺯ ﺷﺮﻡ ِﻣﺮﺩﻡ ﺑﺎ ﺁﺏ ﻭ ﮔﻴﺎﻩ ﺩﺭ ﺧﻮﺩ ﺩﺷﺘﺎﻥ ﻧﺎﺑﻬﻨﺠﺎﺭ ﭘﺪﻳﺪ ﺁﻭﺭﺩ‪ ،‬ﮔﻨﺎﻫﻲ ﺑﺮ ﮔﺮﺩﻥ ﺍﻭﺳﺖ‪(10).‬‬

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‫ﺍﮔﺮ ﻣﺮﺩﻱ ﺑﺎ ﺩﺧﺘﺮﻱ ﺩﻭﺷﻴﺰﻩ ﻳﺎ ﺑﺎﻧﻮﻳﻲ ﺟﻮﺍﻥ ‪ -‬ﺧﻮﺍﻩ ﺁﻥ ﺩﺧﺘﺮ ﻳﺎ ﺑﺎﻧﻮ ﻭﺍﺑﺴﺘﻪ ﺑﻪ ﺳﺎﻻﺭ ﺧﺎﻧﻮﺍﺩﻩ ﺑﺎﺷﺪ ﻳﺎ ﻧﻪ‪ ،‬ﺧﻮﺍﻩ ﺑﻪ‬
‫ﺷﻮﻫﺮ ﺩﺍﺩﻩ ﺷﺪﻩ ﺑﺎﺷﺪ ﻳﺎ ﻧﻪ ‪ -‬ﻫﻤﺨﻮﺍﺑﮕﻲ ﻛﻨﺪ ﻭ ﺁﻥ ﺩﺧﺘﺮ ﻳﺎ ﺑﺎﻧﻮ ﺍﺯ ﺍﻭ ﺁﺑﺴﺘﻦ ﺷﻮﺩ‪ ،‬ﻧﺒﺎﻳﺪ ﺍﺯ ﺷﺮﻡ ِﻣﺮﺩﻡ‪ ،‬ﻣﻴﻮﻩ ﻱ‬
‫ﺯﻧﺪﮔﻲ ﺭﺍ ﻛﻪ ﺩﺭ ﺯﻫﺪﺍﻥ ﺧﻮﻳﺶ ﺩﺍﺭﺩ‪ ،‬ﻧﺎﺑﻮﺩ ﻛﻨﺪ‪.‬‬

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‫ﺍﮔﺮ ﺁﻥ ﺯﻥ ﺍﺯ ﺷﺮﻡ ﻣﺮﺩﻡ‪ ،‬ﻣﻴﻮﻩ ﻱ ﺯﻧﺪﮔﻲ ﺭﺍ ﺩﺭ ﺯﻫﺪﺍﻥ ﺧﻮﻳﺶ ﻧﺎﺑﻮﺩ ﻛﻨﺪ‪ ،‬ﮔﻨﺎﻩ ﻛﺸﺘﻦ ﻓﺮﺯﻧﺪ ﺑﺮ ﮔﺮﺩﻥ ﺍﻭ ﻭ ﭘﺪﺭ ﺍﻭﺳﺖ‬
‫ﻭ ﭘﺎﺩﺍﻓﺮﻩ‪ ‬ﮔﻨﺎﻩ ﻛﺸﺘﻦ ﺁﮔﺎﻫﺎﻧﻪ )‪ (11‬ﺑﺮ ﻫﺮ ﺩﻭﺍﻥ ﺭﻭﺍﺳﺖ‪.‬‬

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‫ﺍﮔﺮ ﻣﺮﺩﻱ ﺑﺎ ﺩﺧﺘﺮﻱ ﺩﻭﺷﻴﺰﻩ ﻳﺎ ﺑﺎﻧﻮﻳﻲ ﺟﻮﺍﻥ ‪ -‬ﺧﻮﺍﻩ ﺁﻥ ﺩﺧﺘﺮ ﻳﺎ ﺑﺎﻧﻮ ﻭﺍﺑﺴﺘﻪ ﺑﻪ ﺳﺎﻻﺭ ﺧﺎﻧﻮﺍﺩﻩ ﺑﺎﺷﺪ ﻳﺎ ﻧﻪ‪ ،‬ﺧﻮﺍﻩ ﺑﻪ‬
‫ﺷﻮﻫﺮ ﺩﺍﺩﻩ ﺷﺪﻩ ﺑﺎﺷﺪ ﻳﺎ ﻧﻪ ‪ -‬ﻫﻤﺨﻮﺍﺑﮕﻲ ﻛﻨﺪ ﻭ ﺁﻥ ﺩﺧﺘﺮ ﻳﺎ ﺑﺎﻧﻮ )‪ (12‬ﺍﺯ ﺍﻭ ﺁﺑﺴﺘﻦ ﺷﻮﺩ ﻭ ﺑﮕﻮﻳﺪ ‪“ :‬ﺗﻮ ﻣﺮﺍ ﺁﺑﺴﺘﻦ‬
‫ﻛﺮﺩﻩ ﺍﻱ‪ ”.‬ﻭ ﻣﺮﺩ ﭘﺎﺳﺦ ﺩﻫﺪ ‪“ :‬ﺑﻪ ﺟﺴﺖ ﻭ ﺟﻮﻱ ﭘﻴﺮﺯﻧﻲ )‪ (13‬ﺑﺮ ﺁﻱ ﻭ ﺍﺯ ﺍﻭ ﺑﺨﻮﺍﻩ ﻛﻪ ﺩﺷﺘﻚ ﺗﻮ ﺭﺍ ﺑﻴﺎﻧﺪﺍﺯﺩ‪”.‬‬

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‫‪ ...‬ﻭ ﺯﻥ ﻧﺰﺩ ﭘﻴﺮﺯﻥ ﺑﺮﻭﺩ ﻭ ﺍﺯ ﺍﻭ ﺑﺨﻮﺍﻫﺪ ﻛﻪ ﺩﺷﺘﻚ ﺭﺍ ﺑﻴﻨﺪﺍﺯﺩ ﻭ ﭘﻴﺮﺯﻥ “ﺑﻨﮓ” ﻳﺎ “ﺷﺌﺖ‪ ”‬ﻳﺎ “ﻏـْﻨﺎﻥ” ﻳﺎ “ﻓـْﺮﺳﭙﺎﺕ‪ ”‬ﻳﺎ‬
‫ﺩﺍﺭﻭﻫﺎﻱ ﺩﻳﮕﺮﻱ ﻛﻪ ﺩﺷﺘﻚ ﺭﺍ ﻣﻲ ﺍﻧﺪﺍﺯﺩ‪ ،‬ﺑﺪﻭ ﺑﺪﻫﺪ ﻭ ﻣﺮﺩ ﺑﮕﻮﻳﺪ ‪“ :‬ﻣﻴﻮﻩ ﻱ ﺯﻧﺪﮔﻲ ﺧﻮﺩ ﺭﺍ ﺩﻭﺭ ﺑﻴﺎﻧﺪﺍﺯ‪ ”.‬ﻭ ﺍﻭ ﻣﻴﻮﻩ ﻱ‬
‫ﺯﻧﺪﮔﻲ ﺧﻮﻳﺶ ﺭﺍ ﺩﻭﺭ ﺑﻴﺎﻧﺪﺍﺯﺩ‪ ،‬ﮔﻨﺎﻩ ﺍﻳﻦ ﻛﺎﺭ ﺑﻪ ﻳﻜﺴﺎﻥ ﺑﺮ ﮔﺮﺩﻥ ﺳﻪ ﺗﻦ ﺍﺳﺖ ‪ :‬ﻣﺮﺩ‪ ،‬ﺯﻥ ﻭ ﭘﻴﺮﺯﻥ‪.‬‬

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‫ﺑﺨﺶ ﺳﻮﻡ‬

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‫ﺍﮔﺮ ﻣﺮﺩﻱ ﺑﺎ ﺩﺧﺘﺮﻱ ﺩﻭﺷﻴﺰﻩ ﻳﺎ ﺑﺎﻧﻮﻳﻲ ﺟﻮﺍﻥ ‪ -‬ﺧﻮﺍﻩ ﺁﻥ ﺩﺧﺘﺮ ﻳﺎ ﺑﺎﻧﻮ ﻭﺍﺑﺴﺘﻪ ﺑﻪ ﺳﺎﻻﺭ ﺧﺎﻧﻮﺍﺩﻩ ﺑﺎﺷﺪ ﻳﺎ ﻧﻪ‪ ،‬ﺧﻮﺍﻩ ﺑﻪ‬
‫ﺷﻮﻫﺮ ﺩﺍﺩﻩ ﺷﺪﻩ ﺑﺎﺷﺪ ﻳﺎ ﻧﻪ ‪ -‬ﻫﻤﺨﻮﺍﺑﮕﻲ ﻛﻨﺪ ﻭ ﺁﻥ ﺩﺧﺘﺮ ﻳﺎ ﺑﺎﻧﻮ )‪ (14‬ﺍﺯ ﺍﻭ ﺁﺑﺴﺘﻦ ﺷﻮﺩ‪ ،‬ﺑﺎﻳﺪ ﺗﺎ ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﻛﻮﺩﻙ‬
‫ﺯﺍﺩﻩ ﺷﻮﺩ‪ ،‬ﺍﺯ ﺁﻥ ﺯﻥ ﻧﮕﺎﻫﺪﺍﺭﻱ ﻛﻨﺪ‪.‬‬

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‫ﺍﮔﺮ ﺍﻭ ﺁﻥ ﭼﻨﺎﻥ ﻛﻪ ﺳﺰﺍﻭﺍﺭ ﺍﺳﺖ ﺍﺯ ﺯﻥ ﻧﮕﺎﻫﺪﺍﺭﻱ ﻧﻜﻨﺪ ﻭ ﮔﺰﻧﺪﻱ ﺑﻪ ﻛﻮﺩﻙ ﺑﺮﺳﺪ‪ ،‬ﺑﺮﺍﻱ ﺳﺮ ﺑﺎﺯ ﺯﺩﻥ ﺍﺯ‬
‫ﻧﮕﺎﻫﺪﺍﺭﻱ ِﺷﺎﻳﺴﺘﻪ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻩ ﻛﺸﺘﻦ ﺁﮔﺎﻫﺎﻧﻪ ﺑﺮ ﺍﻭ ﺭﻭﺍﺳﺖ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺍﮔﺮ ﺯﻣﺎﻥ ﺯﺍﻳﻤﺎﻥ ﺁﻥ ﺯﻥ ﻓﺮﺍ ﺭﺳﺪ ﻭ ﺩﺭ ﮔﺬﺭﮔﺎﻫﻲ ﺑﺰﺍﻳﺪ‪ ،‬ﻛﺪﺍﻡ ﻣﺰﺩﺍﭘﺮﺳﺘﻲ ﺑﺎﻳﺪ ﺍﺯ ﺍﻭ ﻧﮕﺎﻫﺪﺍﺭﻱ ﻛﻨﺪ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﮔﺮ ﻣﺮﺩﻱ ﺑﺎ ﺩﺧﺘﺮﻱ ﺩﻭﺷﻴﺰﻩ ﻳﺎ ﺑﺎﻧﻮﻳﻲ ﺟﻮﺍﻥ ‪ -‬ﺧﻮﺍﻩ ﺁﻥ ﺩﺧﺘﺮ ﻳﺎ ﺑﺎﻧﻮ ﻭﺍﺑﺴﺘﻪ ﺑﻪ ﺳﺎﻻﺭ ﺧﺎﻧﻮﺍﺩﻩ ﺑﺎﺷﺪ ﻳﺎ ﻧﻪ‪ ،‬ﺧﻮﺍﻩ ﺑﻪ‬
‫ﺷﻮﻫﺮ ﺩﺍﺩﻩ ﺷﺪﻩ ﺑﺎﺷﺪ ﻳﺎ ﻧﻪ ‪ -‬ﻫﻤﺨﻮﺍﺑﮕﻲ ﻛﻨﺪ ﻭ ﺁﻥ ﺩﺧﺘﺮ ﻳﺎ ﺑﺎﻧﻮ ﺍﺯ ﺍﻭ ﺁﺑﺴﺘﻦ ﺷﻮﺩ‪ ،‬ﺑﺎﻳﺪ ﺗﺎ ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﻛﻮﺩﻙ ﺯﺍﺩﻩ‬
‫ﺷﻮﺩ‪ ،‬ﺍﺯ ﺁﻥ ﺯﻥ ﻧﮕﺎﻫﺪﺍﺭﻱ ﻛﻨﺪ‪(15).‬‬

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‫ﺍﮔﺮ ﺍﻭ ﺍﺯ ﺯﻥ ﻧﮕﺎﻫﺪﺍﺭﻱ ﻧﻜﻨﺪ ‪(16) ...‬‬

‫ﺍﻳﻦ ﺧﻮﻳﺸﻜﺎﺭﻱ ِﻫﺮ ﺍﺷﻮﻥ ﻣﺮﺩﻱ ﺍﺳﺖ ﻛﻪ ﻫﺮ ﻣﺎﺩﻳﻨﻪ ﻱ ﺑﺎﺭﺩﺍﺭﻱ ﺭﺍ ‪ -‬ﺧﻮﺍﻩ ﺩﻭﭘﺎ‪ ،‬ﺧﻮﺍﻩ ﭼﺎﺭﭘﺎ‪ ،‬ﺧﻮﺍﻩ ﺯﻥ‪ ،‬ﺧﻮﺍﻩ ﻣﺎﺩﻩ‬
‫ﺳﮓ ‪ -‬ﻧﮕﺎﻫﺪﺍﺭ ﺑﺎﺷﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺍﮔﺮ ﺯﻣﺎﻥ ﺯﺍﻳﻤﺎﻥ ] ﻣﺎﺩﻩ ﺳﮕﻲ [ )‪ (17‬ﻓﺮﺍ ﺭﺳﺪ ﻭ ﺩﺭ ﮔﺬﺭﮔﺎﻫﻲ ﺑﺰﺍﻳﺪ‪ ،‬ﻛﺪﺍﻡ ﻣﺰﺩﺍﭘﺮﺳﺘﻲ ﺑﺎﻳﺪ ﺍﺯ ﺍﻭ ﻧﮕﺎﻫﺪﺍﺭﻱ ﻛﻨﺪ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﻛﺴﻲ ﻛﻪ ﺧﺎﻧﻪ ﺍﺵ ﺑﻪ ﺯﺍﻳﺸﮕﺎﻩ ﺳﮓ ﻧﺰﺩﻳﻚ ﺗﺮ ﺍﺳﺖ ﺑﺎﻳﺪ ﺁﻥ ﭼﻪ ﺭﺍ ﺑﺮﺍﻱ ﻧﮕﺎﻫﺪﺍﺭﻱ ﺍﺯ ﻭﻱ ﺑﺎﻳﺴﺘﻪ ﺍﺳﺖ‪ ،‬ﻓﺮﺍﻫﻢ ﺁﻭﺭﺩ‬
‫ﻭ ﺗﺎ ﻫﻨﮕﺎﻡ ﺯﺍﺩﻥ ﻭ ﺑﺎﻟﻴﺪﻥ ﺗﻮﻟﻪ ﺳﮓ ﻫﺎ ﺍﺯ ﺁﻥ ﻫﺎ ﻧﮕﺎﻫﺪﺍﺭﻱ ﻛﻨﺪ‪.‬‬

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‫ﺍﮔﺮ ﺍﻭ ﺁﻥ ﭼﻨﺎﻥ ﻛﻪ ﺳﺰﺍﻭﺍﺭ ﺍﺳﺖ ﺍﺯ ﻣﺎﺩﻩ ﺳﮓ ﻧﮕﺎﻫﺪﺍﺭﻱ ﻧﻜﻨﺪ ﻭ ﺑﻪ ﺗﻮﻟﻪ ﻫﺎ ﮔﺰﻧﺪﻱ ﺑﺮﺳﺪ‪ ،‬ﺑﺮﺍﻱ ﺳﺮﺑﺎﺯ ﺯﺩﻥ ﺍﺯ‬
‫ﻧﮕﺎﻫﺪﺍﺭﻱ ِﺷﺎﻳﺴﺘﻪ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻩ ﻛﺸﺘﻦ ﺁﮔﺎﻫﺎﻧﻪ ﺑﺮ ﺍﻭ ﺭﻭﺍﺳﺖ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺍﮔﺮ ﺯﻣﺎﻥ ﺯﺍﻳﻤﺎﻥ ﻣﺎﺩﻩ ﺳﮕﻲ ﻓﺮﺍ ﺭﺳﺪ ﻭ ﺩﺭ ﺍُﺷﺘﺮﺧﺎﻧﻲ ﺑﺰﺍﻳﺪ‪ ،‬ﻛﺪﺍﻡ ﻣﺰﺩﺍﭘﺮﺳﺘﻲ ﺑﺎﻳﺪ ﺍﺯ ﺍﻭ ﻧﮕﺎﻫﺪﺍﺭﻱ ﻛﻨﺪ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺁﻥ ﻛﺲ ﻛﻪ ﺍﺷﺘﺮﺧﺎﻥ ﺭﺍ ﺳﺎﺧﺘﻪ ﺍﺳﺖ ﻳﺎ ﻛﺴﻲ ﻛﻪ ﺁﻥ ﺭﺍ ﺩﺭ ﺩﺳﺖ ﺩﺍﺭﺩ )‪ (18‬ﺑﺎﻳﺪ ﺁﻥ ﭼﻪ ﺭﺍ ﺑﺮﺍﻱ ﻧﮕﺎﻫﺪﺍﺭﻱ ﺍﺯ ﻭﻱ‬
‫ﺑﺎﻳﺴﺘﻪ ﺍﺳﺖ‪ ،‬ﻓﺮﺍﻫﻢ ﺁﻭﺭﺩ ﻭ ﺗﺎ ﻫﻨﮕﺎﻡ ﺯﺍﺩﻥ ﻭ ﺑﺎﻟﻴﺪﻥ ﺗﻮﻟﻪ ﺳﮓ ﻫﺎ ﺍﺯ ﺁﻥ ﻫﺎ ﻧﮕﺎﻫﺪﺍﺭﻱ ﻛﻨﺪ‪(19).‬‬

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‫ﺍﮔﺮ ﺍﻭ ﺁﻥ ﭼﻨﺎﻥ ﻛﻪ ﺳﺰﺍﻭﺍﺭ ﺍﺳﺖ ﺍﺯ ﻣﺎﺩﻩ ﺳﮓ ﻧﮕﺎﻫﺪﺍﺭﻱ ﻧﻜﻨﺪ ﻭ ﺑﻪ ﺗﻮﻟﻪ ﻫﺎ ﮔﺰﻧﺪﻱ ﺑﺮﺳﺪ‪ ،‬ﺑﺮﺍﻱ ﺳﺮﺑﺎﺯ ﺯﺩﻥ ﺍﺯ‬
‫ﻧﮕﺎﻫﺪﺍﺭﻱ ِﺷﺎﻳﺴﺘﻪ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻩ ﻛﺸﺘﻦ ﺁﮔﺎﻫﺎﻧﻪ ﺑﺮ ﺍﻭ ﺭﻭﺍﺳﺖ‪(20).‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺍﮔﺮ ﺯﻣﺎﻥ ﺯﺍﻳﻤﺎﻥ ﻣﺎﺩﻩ ﺳﮕﻲ ﻓﺮﺍ ﺭﺳﺪ ﻭ ﺩﺭ ﺁﺧﻮﺭ ﺍﺳﺒﻲ ﺑﺰﺍﻳﺪ‪ ،‬ﻛﺪﺍﻡ ﻣﺰﺩﺍﭘﺮﺳﺘﻲ ﺑﺎﻳﺪ ﺍﺯ ﺍﻭ ﻧﮕﺎﻫﺪﺍﺭﻱ ﻛﻨﺪ ؟)‪(21‬‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

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‫ﺁﻥ ﻛﺲ ﻛﻪ ﺁﺧﻮﺭ ﺍﺳﺐ ﺭﺍ ﺳﺎﺧﺘﻪ ﺍﺳﺖ ﻳﺎ ﻛﺴﻲ ﻛﻪ ﺁﻥ ﺭﺍ ﺩﺭ ﺩﺳﺖ ﺩﺍﺭﺩ ﺑﺎﻳﺪ ﺁﻥ ﭼﻪ ﺭﺍ ﺑﺮﺍﻱ ﻧﮕﺎﻫﺪﺍﺭﻱ ﺍﺯ ﻭﻱ ﺑﺎﻳﺴﺘﻪ‬
‫ﺍﺳﺖ‪ ،‬ﻓﺮﺍﻫﻢ ﺁﻭﺭﺩ ﻭ ﺗﺎ ﻫﻨﮕﺎﻡ ﺯﺍﺩﻥ ﻭ ﺑﺎﻟﻴﺪﻥ ﺗﻮﻟﻪ ﺳﮓ ﻫﺎ ﺍﺯ ﺁﻥ ﻫﺎ ﻧﮕﺎﻫﺪﺍﺭﻱ ﻛﻨﺪ‪(22).‬‬

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‫ﺍﮔﺮ ﺍﻭ ﺁﻥ ﭼﻨﺎﻥ ﻛﻪ ﺳﺰﺍﻭﺍﺭ ﺍﺳﺖ ﺍﺯ ﻣﺎﺩﻩ ﺳﮓ ﻧﮕﺎﻫﺪﺍﺭﻱ ﻧﻜﻨﺪ ﻭ ﺑﻪ ﺗﻮﻟﻪ ﻫﺎ ﮔﺰﻧﺪﻱ ﺑﺮﺳﺪ‪ ،‬ﺑﺮﺍﻱ ﺳﺮﺑﺎﺯ ﺯﺩﻥ ﺍﺯ‬
‫ﻧﮕﺎﻫﺪﺍﺭﻱ ِﺷﺎﻳﺴﺘﻪ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻩ ﻛﺸﺘﻦ ﺁﮔﺎﻫﺎﻧﻪ ﺑﺮ ﺍﻭ ﺭﻭﺍﺳﺖ‪(20).‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺍﮔﺮ ﺯﻣﺎﻥ ﺯﺍﻳﻤﺎﻥ ﺍﮔﺮ ﺯﻣﺎﻥ ﺯﺍﻳﻤﺎﻥ ﻣﺎﺩﻩ ﺳﮕﻲ ﻓﺮﺍ ﺭﺳﺪ ﻭ ﺩﺭ ﺁﺧﻮﺭ ﮔﺎﻭﻱ ﺑﺰﺍﻳﺪ‪ ،‬ﻛﺪﺍﻡ ﻣﺰﺩﺍﭘﺮﺳﺘﻲ ﺑﺎﻳﺪ ﺍﺯ ﺍﻭ ﻧﮕﺎﻫﺪﺍﺭﻱ‬
‫ﻛﻨﺪ ؟)‪(23‬‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺁﻥ ﻛﺲ ﻛﻪ ﺁﺧﻮﺭ ﮔﺎﻭ ﺭﺍ ﺳﺎﺧﺘﻪ ﺍﺳﺖ ﻳﺎ ﻛﺴﻲ ﻛﻪ ﺁﻥ ﺭﺍ ﺩﺭ ﺩﺳﺖ ﺩﺍﺭﺩ ﺑﺎﻳﺪ ﺁﻥ ﭼﻪ ﺭﺍ ﺑﺮﺍﻱ ﻧﮕﺎﻫﺪﺍﺭﻱ ﺍﺯ ﻭﻱ ﺑﺎﻳﺴﺘﻪ‬
‫ﺍﺳﺖ‪ ،‬ﻓﺮﺍﻫﻢ ﺁﻭﺭﺩ ﻭ ﺗﺎ ﻫﻨﮕﺎﻡ ﺯﺍﺩﻥ ﻭ ﺑﺎﻟﻴﺪﻥ ﺗﻮﻟﻪ ﺳﮓ ﻫﺎ ﺍﺯ ﺁﻥ ﻫﺎ ﻧﮕﺎﻫﺪﺍﺭﻱ ﻛﻨﺪ‪(22).‬‬

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‫ﺍﮔﺮ ﺍﻭ ﺁﻥ ﭼﻨﺎﻥ ﻛﻪ ﺳﺰﺍﻭﺍﺭ ﺍﺳﺖ ﺍﺯ ﻣﺎﺩﻩ ﺳﮓ ﻧﮕﺎﻫﺪﺍﺭﻱ ﻧﻜﻨﺪ ﻭ ﺑﻪ ﺗﻮﻟﻪ ﻫﺎ ﮔﺰﻧﺪﻱ ﺑﺮﺳﺪ‪ ،‬ﺑﺮﺍﻱ ﺳﺮﺑﺎﺯ ﺯﺩﻥ ﺍﺯ‬
‫ﻧﮕﺎﻫﺪﺍﺭﻱ ِﺷﺎﻳﺴﺘﻪ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻩ ﻛﺸﺘﻦ ﺁﮔﺎﻫﺎﻧﻪ ﺑﺮ ﺍﻭ ﺭﻭﺍﺳﺖ‪(20).‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺍﮔﺮ ﺯﻣﺎﻥ ﺯﺍﻳﻤﺎﻥ ﺍﮔﺮ ﺯﻣﺎﻥ ﺯﺍﻳﻤﺎﻥ ﻣﺎﺩﻩ ﺳﮕﻲ ﻓﺮﺍ ﺭﺳﺪ ﻭ ﺩﺭ ﺁﻏـُﻞ ﮔﺎﻭﻱ ﺑﺰﺍﻳﺪ‪ ،‬ﻛﺪﺍﻡ ﻣﺰﺩﺍﭘﺮﺳﺘﻲ ﺑﺎﻳﺪ ﺍﺯ ﺍﻭ ﻧﮕﺎﻫﺪﺍﺭﻱ‬
‫ﻛﻨﺪ ؟)‪(24‬‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺁﻥ ﻛﺲ ﻛﻪ ﺁﻏﻞ ﮔﻮﺳﻔﻨﺪ ﺭﺍ ﺳﺎﺧﺘﻪ ﺍﺳﺖ ﻳﺎ ﻛﺴﻲ ﻛﻪ ﺁﻥ ﺭﺍ ﺩﺭ ﺩﺳﺖ ﺩﺍﺭﺩ ﺑﺎﻳﺪ ﺁﻥ ﭼﻪ ﺭﺍ ﺑﺮﺍﻱ ﻧﮕﺎﻫﺪﺍﺭﻱ ﺍﺯ ﻭﻱ‬
‫ﺑﺎﻳﺴﺘﻪ ﺍﺳﺖ‪ ،‬ﻓﺮﺍﻫﻢ ﺁﻭﺭﺩ ﻭ ﺗﺎ ﻫﻨﮕﺎﻡ ﺯﺍﺩﻥ ﻭ ﺑﺎﻟﻴﺪﻥ ﺗﻮﻟﻪ ﺳﮓ ﻫﺎ ﺍﺯ ﺁﻥ ﻫﺎ ﻧﮕﺎﻫﺪﺍﺭﻱ ﻛﻨﺪ‪(25).‬‬

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‫ﺍﮔﺮ ﺍﻭ ﺁﻥ ﭼﻨﺎﻥ ﻛﻪ ﺳﺰﺍﻭﺍﺭ ﺍﺳﺖ ﺍﺯ ﻣﺎﺩﻩ ﺳﮓ ﻧﮕﺎﻫﺪﺍﺭﻱ ﻧﻜﻨﺪ ﻭ ﺑﻪ ﺗﻮﻟﻪ ﻫﺎ ﮔﺰﻧﺪﻱ ﺑﺮﺳﺪ‪ ،‬ﺑﺮﺍﻱ ﺳﺮﺑﺎﺯ ﺯﺩﻥ ﺍﺯ‬
‫ﻧﮕﺎﻫﺪﺍﺭﻱ ِﺷﺎﻳﺴﺘﻪ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻩ ﻛﺸﺘﻦ ﺁﮔﺎﻫﺎﻧﻪ ﺑﺮ ﺍﻭ ﺭﻭﺍﺳﺖ‪(26).‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺍﮔﺮ ﺯﻣﺎﻥ ﺯﺍﻳﻤﺎﻥ ﺍﮔﺮ ﺯﻣﺎﻥ ﺯﺍﻳﻤﺎﻥ ﻣﺎﺩﻩ ﺳﮕﻲ ﻓﺮﺍ ﺭﺳﺪ ﻭ ﺑﺮ ﺳﺮ ﺩﻳﻮﺍﺭ ﺧﺎﻧﻪ ﺍﻱ ﺑﺰﺍﻳﺪ‪ ،‬ﻛﺪﺍﻡ ﻣﺰﺩﺍﭘﺮﺳﺘﻲ ﺑﺎﻳﺪ ﺍﺯ ﺍﻭ‬
‫ﻧﮕﺎﻫﺪﺍﺭﻱ ﻛﻨﺪ ؟)‪(27‬‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺁﻥ ﻛﺲ ﻛﻪ ﺩﻳﻮﺍﺭ ﺭﺍ ﺑﺮ ﻛﺸﻴﺪﻩ ﺍﺳﺖ ﻳﺎ ﺳﺎﺧﺘﻪ ﺍﺳﺖ ﻳﺎ ﻛﺴﻲ ﻛﻪ ﺁﻥ ﺭﺍ ﺩﺭ ﺩﺳﺖ ﺩﺍﺭﺩ ﺑﺎﻳﺪ ﺁﻥ ﭼﻪ ﺭﺍ ﺑﺮﺍﻱ ﻧﮕﺎﻫﺪﺍﺭﻱ‬
‫ﺍﺯ ﻭﻱ ﺑﺎﻳﺴﺘﻪ ﺍﺳﺖ‪ ،‬ﻓﺮﺍﻫﻢ ﺁﻭﺭﺩ ﻭ ﺗﺎ ﻫﻨﮕﺎﻡ ﺯﺍﺩﻥ ﻭ ﺑﺎﻟﻴﺪﻥ ﺗﻮﻟﻪ ﺳﮓ ﻫﺎ ﺍﺯ ﺁﻥ ﻫﺎ ﻧﮕﺎﻫﺪﺍﺭﻱ ﻛﻨﺪ‪(25).‬‬

‫‪37‬‬

‫ﺍﮔﺮ ﺍﻭ ﺁﻥ ﭼﻨﺎﻥ ﻛﻪ ﺳﺰﺍﻭﺍﺭ ﺍﺳﺖ ﺍﺯ ﻣﺎﺩﻩ ﺳﮓ ﻧﮕﺎﻫﺪﺍﺭﻱ ﻧﻜﻨﺪ ﻭ ﺑﻪ ﺗﻮﻟﻪ ﻫﺎ ﮔﺰﻧﺪﻱ ﺑﺮﺳﺪ‪ ،‬ﺑﺮﺍﻱ ﺳﺮﺑﺎﺯ ﺯﺩﻥ ﺍﺯ‬
‫ﻧﮕﺎﻫﺪﺍﺭﻱ ِﺷﺎﻳﺴﺘﻪ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻩ ﻛﺸﺘﻦ ﺁﮔﺎﻫﺎﻧﻪ ﺑﺮ ﺍﻭ ﺭﻭﺍﺳﺖ‪(26).‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺍﮔﺮ ﺯﻣﺎﻥ ﺯﺍﻳﻤﺎﻥ ﻣﺎﺩﻩ ﺳﮕﻲ ﻓﺮﺍ ﺭﺳﺪ ﻭ ﺩﺭ ﻛـَﻨﺪﻩ ﺍﻱ ﺑﺰﺍﻳﺪ‪ ،‬ﻛﺪﺍﻡ ﻣﺰﺩﺍﭘﺮﺳﺘﻲ ﺑﺎﻳﺪ ﺍﺯ ﺍﻭ ﻧﮕﺎﻫﺪﺍﺭﻱ ﻛﻨﺪ؟)‪(28‬‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺁﻥ ﻛﺲ ﻛﻪ ﻛـَﻨﺪﻩ ﺭﺍ ﻛﻨﺪﻩ ﺍﺳﺖ ﻳﺎ ﺳﺎﺧﺘﻪ ﺍﺳﺖ ﻳﺎ ﻛﺴﻲ ﻛﻪ ﺁﻥ ﺭﺍ ﺩﺭ ﺩﺳﺖ ﺩﺍﺭﺩ ﺑﺎﻳﺪ ﺁﻥ ﭼﻪ ﺭﺍ ﺑﺮﺍﻱ ﻧﮕﺎﻫﺪﺍﺭﻱ ﺍﺯ‬
‫ﻭﻱ ﺑﺎﻳﺴﺘﻪ ﺍﺳﺖ‪ ،‬ﻓﺮﺍﻫﻢ ﺁﻭﺭﺩ ﻭ ﺗﺎ ﻫﻨﮕﺎﻡ ﺯﺍﺩﻥ ﻭ ﺑﺎﻟﻴﺪﻥ ﺗﻮﻟﻪ ﺳﮓ ﻫﺎ ﺍﺯ ﺁﻥ ﻫﺎ ﻧﮕﺎﻫﺪﺍﺭﻱ ﻛﻨﺪ‪(29).‬‬

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‫ﺍﮔﺮ ﺍﻭ ﺁﻥ ﭼﻨﺎﻥ ﻛﻪ ﺳﺰﺍﻭﺍﺭ ﺍﺳﺖ ﺍﺯ ﻣﺎﺩﻩ ﺳﮓ ﻧﮕﺎﻫﺪﺍﺭﻱ ﻧﻜﻨﺪ ﻭ ﺑﻪ ﺗﻮﻟﻪ ﻫﺎ ﮔﺰﻧﺪﻱ ﺑﺮﺳﺪ‪ ،‬ﺑﺮﺍﻱ ﺳﺮﺑﺎﺯ ﺯﺩﻥ ﺍﺯ‬
‫ﻧﮕﺎﻫﺪﺍﺭﻱ ِﺷﺎﻳﺴﺘﻪ‪ ،‬ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻩ ﻛﺸﺘﻦ ﺁﮔﺎﻫﺎﻧﻪ ﺑﺮ ﺍﻭ ﺭﻭﺍﺳﺖ‪(30).‬‬

‫‪41‬‬

‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺍﮔﺮ ﺯﻣﺎﻥ ﺯﺍﻳﻤﺎﻥ ﻣﺎﺩﻩ ﺳﮕﻲ ﻓﺮﺍ ﺭﺳﺪ ﻭ ﺩﺭ ﻣﻴﺎﻥ ﭼﺮﺍﮔﺎﻩ ﻳﺎ ﻛﺸﺘﺰﺍﺭﻱ ﺑﺰﺍﻳﺪ‪ ،‬ﻛﺪﺍﻡ ﻣﺰﺩﺍﭘﺮﺳﺘﻲ ﺑﺎﻳﺪ ﺍﺯ ﺍﻭ ﻧﮕﺎﻫﺪﺍﺭﻱ‬
‫ﻛﻨﺪ ؟)‪(31‬‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺁﻥ ﻛﺲ ﻛﻪ ﭼﺮﺍﮔﺎﻩ ﻳﺎ ﻛﺸﺘﺰﺍﺭ ﺭﺍ ﻛﺸﺖ ﻛﺮﺩﻩ ﺍﺳﺖ ﻳﺎ ﻛﺴﻲ ﻛﻪ ﺁﻥ ﺭﺍ ﺩﺭ ﺩﺳﺖ ﺩﺍﺭﺩ ﺑﺎﻳﺪ ﺁﻥ ﭼﻪ ﺭﺍ ﺑﺮﺍﻱ ﻧﮕﺎﻫﺪﺍﺭﻱ ﺍﺯ‬
‫ﻭﻱ ﺑﺎﻳﺴﺘﻪ ﺍﺳﺖ‪ ،‬ﻓﺮﺍﻫﻢ ﺁﻭﺭﺩ ﻭ ﺗﺎ ﻫﻨﮕﺎﻡ ﺯﺍﺩﻥ ﻭ ﺑﺎﻟﻴﺪﻥ ﺗﻮﻟﻪ ﺳﮓ ﻫﺎ ﺍﺯ ﺁﻥ ﻫﺎ ﻧﮕﺎﻫﺪﺍﺭﻱ ﻛﻨﺪ‪(29).‬‬

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‫ﺍﻭ ﺑﺎﻳﺪ ﺑﻪ ﻣﻬﺮﺑﺎﻧﻲ ﻭ ﻧﻴﻚ ﺧﻮﺍﻫﻲ ﺳﮓ ﺭﺍ ﺭﻭﻱ ﺷﺎﺥ ﻭ ﺑﺮگ ﺩﺭﺧﺘﺎﻥ ﻭ ﺑﺮ ﺗﺨﺘﻪ ﭘـِﻬـِﻨﻲ ﺟﺎﻱ ﺩﻫﺪ ﺗﺎ ﺑﻴﺎﺳﺎﻳﺪ‪.‬‬

‫ﺍﻭ ﺑﺎﻳﺪ ﺍﺯ ﻣﺎﺩﻩ ﺳﮓ ﻧﮕﺎﻫﺪﺍﺭﻱ ﻛﻨﺪ ﺗﺎ ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺗﻮﻟﻪ ﻫﺎﻳﺶ ﺑﺘﻮﺍﻧﻨﺪ ﺯﻧﺪﮔﻲ ﺧﻮﺩ ﺭﺍ ﺑﮕﺬﺭﺍﻧﻨﺪ ﻭ ﺍﺯ ﺧﻮﺩ ﭘﺪﺍﻓﻨﺪ‬
‫ﻛﻨﻨﺪ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛ‪‬ﻲ ﺳﮓ ﻫﺎ ﻣﻲ ﺗﻮﺍﻧﻨﺪ ﺯﻧﺪﮔﻲ ﺧﻮﺩ ﺭﺍ ﺑﮕﺬﺭﺍﻧﻨﺪ ﻭ ﺍﺯ ﺧﻮﺩ ﭘﺪﺍﻓﻨﺪ ﻛﻨﻨﺪ ؟‬

‫‪45‬‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺑﺘﻮﺍﻧﻨﺪ ﮔﺮﺩﺍﮔﺮﺩ ﭼﻬﺎﺭﺩﻩ ﺧﺎﻧﻪ ﺑﺪﻭﻧﺪ )‪ .(32‬ﻣﻲ ﺗﻮﺍﻥ ﺁﻥ ﻫﺎ ﺭﺍ ﺑﻪ ﺧﻮﺩ ﻭﺍﮔﺬﺍﺷﺖ؛ ﺧﻮﺍﻩ ﺯﻣﺴﺘﺎﻥ ﺑﺎﺷﺪ‪،‬‬
‫ﺧﻮﺍﻩ ﺗﺎﺑﺴﺘﺎﻥ‪.‬‬

‫ﺗﻮﻟﻪ ﺳﮓ ﻫﺎ ﺭﺍ ﺗﺎ ﺷﺶ ﻣﺎﻩ ﻭ ﻛﻮﺩﻛﺎﻥ ﺁﺩﻣﻲ ﺭﺍ ﺗﺎ ﻫﻔﺖ ﺳﺎﻝ ﺑﺎﻳﺪ ﺑﭙﺮﻭﺭﻧﺪ‪.‬‬

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‫ﺁﺫﺭ ‪ -‬ﭘﺴﺮ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ‪ -‬ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﻛﻪ ﻧﮕﺎﻫﺒﺎﻥ ﻳﻚ ﺯﻥ ﺍﺳﺖ‪ ،‬ﺍﺯ ﻣﺎﺩﻩ ﺳﮓ ﺁﺑﺴﺘﻦ ﻧﻴﺰ ﻧﮕﺎﻫﺒﺎﻧﻲ ﻣﻲ ﻛﻨﺪ‪(33).‬‬

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‫ﺑﺨﺶ ﭼﻬﺎﺭﻡ‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﺍﮔﺮ ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ ﺑﺨﻮﺍﻫﻨﺪ ﻣﺎﺩﻩ ﺳﮕﻲ ﺭﺍ ﺑﻪ ﮔـُﺸﻦ ﮔﻴﺮﻱ ﺑﺒﺮﻧﺪ ﺗﺎ ﺗﻮﻟﻪ ﺍﻱ ﻧﻴﺮﻭﻣﻨﺪﺗﺮﺑﺰﺍﻳﺪ‪ ،‬ﭼﻪ ﺑﺎﻳﺪ ﺑﻜﻨﻨﺪ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺑﺎﻳﺪ ﮔﻮﺩﺍﻟﻲ ﺩﺭ ﺯﻣﻴﻦ ﻣﻴﺎﻥ ﺁﻏﻞ ﮔﻮﺳﻔﻨﺪﺍﻥ ﺑﻜـَﻨﻨﺪ ‪ :‬ﺩﺭ ﺯﻣﻴﻦ ﺳﺨﺖ ﺑﻪ ﮔﻮﺩﻱ ﺗﺎ ﺯﺍﻧﻮ ﻭ ﺩﺭ ﺯﻣﻴﻦ ﻧﺮﻡ ﺑﻪ ﮔﻮﺩﻱ ﺗﺎ‬
‫ﻛﻤﺮ‪.‬‬

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‫ﺁﻥ ﮔﺎﻩ ﺩﺭ ﺁﻏﺎﺯ‪ ،‬ﻣﺎﺩﻩ ﺳﮓ ﺭﺍ ﺍﺯ ﻛﻮﺩﻛﺎﻥ ﻭ ﺍﺯ ﺁﺗﺶ ‪ -‬ﭘﺴﺮ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ‪ -‬ﺩﻭﺭ ﻧﮕﺎﻩ ﺩﺍﺭﻧﺪ )‪ (34‬ﻭ ﺍﻭ ﺭﺍ ﺑﭙﺎﻳﻨﺪ ﺗﺎ ﺳﮕﻲ‬
‫ﻧﺮﻳﻨﻪ ﺍﺯ ﺟﺎﻳﻲ ﺑﻴﺎﻳﺪ ﻭ ﺑﺪﻭ ﻧﺰﺩﻳﻚ ﺷﻮﺩ‪ .‬ﭘﺲ ﺑﮕﺬﺍﺭﻧﺪ ﺳﮓ ﻧﺮﻳﻨﻪ ﻱ ﺩﻳﮕﺮﻱ ﺑﺪﻭ ﻧﺰﺩﻳﻚ ﺷﻮﺩ ﻭ ﺳﺮﺍﻧﺠﺎﻡ ﺳﻮﻣﻴﻦ‬
‫ﺳﮓ ﻧﺮﻳﻨﻪ ﺭﺍ ﺑﮕﺬﺍﺭﻧﺪ ﻭ ﺑﺪﻭ ﻧﺰﺩﻳﻚ ﺷﻮﺩ ﻭ ﻫﺮ ﻳﻚ ﺍﺯ ﺍﻳﻦ ﺳﮕﺎﻥ ﺭﺍ ﺍﺯ ﺩﻳﮕﺮﻱ ﺟﺪﺍ ﻧﮕﺎﻩ ﺩﺍﺭﻧﺪ ﺗﺎ ﻣﺒﺎﺩﺍ ﺑﻪ ﻳﻜﺪﻳﮕﺮ‬
‫ﺑﭙﺮﻧﺪ‪.‬‬

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‫ﻣﺎﺩﻩ ﺳﮕﻲ ﻛﻪ ﺑﺪﻳﻦ ﮔﻮﻧﻪ ﺳﻪ ﺳﮓ ﻧﺮﻳﻨﻪ ﺑﺪﻭ ﻧﺰﺩﻳﻚ ﺷﺪﻩ ﺍﻧﺪ‪ ،‬ﺁﺑﺴﺘﻦ ﻣﻲ ﺷﻮﺩ ﻭ ﺷﻴﺮ ﺩﺭ ﭘﺴﺘﺎﻥ ﻫﺎﻳﺶ ﻣﻲ ﺁﻳﺪ ﻭ‬
‫ﺗﻮﻟﻪ ﺍﻱ ﻛﻪ ﺍﺯ ﺳﻪ ﺳﮓ ﻧﺮﻳﻨﻪ ﭘﺪﻳﺪ ﺁﻣﺪﻩ ﺍﺳﺖ ﻣﻲ ﺯﺍﻳﺪ‪.‬‬

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‫ﻛﺴﻲ ﻛﻪ ﭼﻨﻴﻦ ﻣﺎﺩﻩ ﺳﮕﻲ ﺭﺍ ﺑﺰﻧﺪ ‪ -‬ﻣﺎﺩﻩ ﺳﮕﻲ ﺁﺑﺴﺘﻦ ﺭﺍ ﺍﺯ ﺳﻪ ﺳﮓ ﻧﺮﻳﻨﻪ ﻛﻪ ﺷﻴﺮ ﺩﺭ ﭘﺴﺘﺎﻥ ﺁﻭﺭﺩﻩ ﻭ ﺗﻮﻟﻪ ﺍﻱ‬
‫ﭘﺪﻳﺪ ﺁﻣﺪﻩ ﺍﺯ ﺳﻪ ﺳﮓ ﻧﺮﻳﻨﻪ ﺯﺍﺩﻩ ﺍﺳﺖ ‪ -‬ﭘﺎﺩﺍﻓﺮﻩ ﻱ ﮔﻨﺎﻫﺶ ﭼﻴﺴﺖ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﻫﻔﺘﺼﺪ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﻫﻔﺘﺼﺪ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳﺮﻭﺷﻮ ‪ -‬ﭼﺮﻥ‪(35).‬‬

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‫ﭘﺎﻧﻮﺷﺖ ﻫﺎ ‪:‬‬

‫‪.1‬ﺩﺭ ﻓﺮﮔﺮﺩﻫﺎﻱ ﭘﻴﺸﻴﻦ ﺑﺎﺭﻫﺎ ﺩﻳﺪﻳﻢ ﻛﻪ ﭘﺎﺩﺍﻓﺮﻩ ﮔﻨﺎﻩ “ﭘﺸﻮﺗﻨﻮ” ﺩﻭﻳﺴﺖ ﺗﺎﺯﻳﺎﻧﻪ ﺍﺳﺖ‪ ،‬ﺍﻣﺎ ﺩﺭ ﺍﻳﻦ ﺑﺨﺶ‪“ ،‬ﭘﺸﻮﺗﻨﻮ” ﺭﺍ‬
‫ﺑﻪ ﻣﻌﻨﻲ “ﻣﺮگ ﺍﺭﺯﺍﻥ” ﻭ ﻛﺴﻲ ﻛﻪ ﮔﻨﺎﻫﺶ ﺑﺨﺸﻮﺩﻧﻲ ﻧﻴﺴﺖ‪ ،‬ﻣﻲ ﺑﻴﻨﻴﻢ‪).‬؟(‬

‫‪ .2‬ﻛﺴﻲ ﻛﻪ ﺧﻮﺭﺍﻙ ﺑﺴﻴﺎﺭ ﺩﺍﻍ ﺑﻪ ﺳﮓ ﺑﺪﻫﺪ ﻛﻪ ﮔﻠﻮﻱ ﺍﻭ ﺭﺍ ﺑﺴﻮﺯﺍﻧﺪ ﻳﺎ ﺍﺳﺘﺨﻮﺍﻧﻲ ﺑﻪ ﺳﮓ ﺑﺪﻫﺪ ﻛﻪ ﮔﻠﻮﻱ ﺍﻭ ﺭﺍ ﭘﺎﺭﻩ‬
‫ﻛﻨﺪ‪“ ،‬ﻣﺮگ ﺍﺭﺯﺍﻥ” ﺍﺳﺖ‪).‬ﺭﻭﺍﻳﺎﺕ ﺑﺰﺭگ ‪(639‬‬

‫‪ .3‬ﻳﺎ ﺑﺎ ﭘﺎﻱ ﻛﻮﻓﺘﻦ ﺑﺮ ﺯﻣﻴﻦ‪).‬ﺻﺪ ﺩﺭ‪(31 ،‬‬

‫‪ .4‬ﺍﮔﺮ ﻣﺎﭼﻪ ﺳﮕﻲ ﺁﺑﺴﺘﻦ ﺑﺎﺷﺪ ﻭ ﻛﺴﻲ ﻓﺮﻳﺎﺩ ﺑﺰﻧﺪ ﻳﺎ ﺳﻨﮓ ﺑﺪﻭ ﺑﭙﺮﺍﻧﺪ‪ ،‬ﭼﻨﺎﻥ ﻛﻪ ﺗﻮﻟﻪ ﻫﺎﻳﺶ ﺁﺳﻴﺐ ﺑﺒﻴﻨﻨﺪ ﻭ‬
‫ﺑﻤﻴﺮﻧﺪ‪ ،‬ﺁﻥ ﺷﺨﺺ “ﻣﺮگ ﺍﺭﺯﺍﻥ” ﺍﺳﺖ‪).‬ﺭﻭﺍﻳﺎﺕ ﺑﺰﺭگ ‪(639‬‬

‫‪ .5‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ ﺷﺎﻧﺰﺩﻫﻢ‪ ،‬ﺑﻨﺪ ‪.14‬‬

‫‪ .6‬ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺯﻥ‪ ،‬ﺁﺑﺴﺘﻦ ِﻛﻮﺩﻛﻲ ﭼﻬﺎﺭ ﻣﺎﻩ ﻭ ﺩﻩ ﺭﻭﺯﻩ ﺑﺎﺷﺪ؛ ﺯﻳﺮﺍ ﺍﺯ ﺁﻥ ﻫﻨﮕﺎﻡ ﺍﺳﺖ ﻛﻪ ﻛﻮﺩﻙ ﺷﻜﻞ ﻣﻲ ﮔﻴﺮﺩ ﻭ‬
‫ﺭﻭﺍﻥ ﺩﺭ ﺗﻦ ﻭﻱ ﻣﻲ ﺁﻳﺪ‪).‬ﺁﻧﻜﺘﻴﻞ ﺩﻭﭘﺮﻭﻥ‪ ،‬ﺯﻧﺪ ﺍﻭﺳﺘﺎﻱ ﺁﻧﻜﺘﻴﻞ ﺩﻭﭘﺮﻭﻥ‪ ،‬ﺝ‪ ،2‬ﺹ ‪(563‬‬

‫‪. .7‬ﺑﻬﺘﺮ ﺍﺳﺖ ﮔﻔﺘﻪ ﺷﻮﺩ ‪ :‬ﺍﮔﺮ ﻛﻮﺩﻙ ﺑﻤﻴﺮﺩ‪“ .‬ﺍﮔﺮ ﻣﺮﺩﻱ ﺩﺭ ﻫﻨﮕﺎﻡ ﺁﺑﺴﺘﻨﻲ ﺑﺎ ﻫﻤﺴﺮﺵ ﺩﺭﺁﻣﻴﺰﺩ ﻭ ﺁﻥ ﺯﻥ ﺩﭼﺎﺭ‬
‫ﺁﺳﻴﺐ ﺷﻮﺩ ﻭ ﻛﻮﺩﻛﻲ ﻣﺮﺩﻩ ﺑﺰﺍﻳﺪ‪ ،‬ﺁﻥ ﻣﺮﺩ “ﻣﺮگ ﺍﺭﺯﺍﻥ” ﺍﺳﺖ‪).‬ﺭﻭﺍﻳﺎﺕ ﻛﻬﻦ ‪ 115‬ﺏ(‬

‫‪ .8‬ﺧﻮﺍﻩ ﺷﻮﻫﺮﻱ ﺩﺭ ﺧﺎﻧﻪ ﻱ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ ﺧﻮﻳﺶ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻳﺎ ﻧﻪ‪ ،‬ﺧﻮﺍﻩ ﺍﺯ ﺧﺎﻧﻪ ﻱ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ ﺧﻮﻳﺶ ﺑﻪ ﺧﺎﻧﻪ ﻱ‬
‫ﺷﻮﻫﺮ ﺭﻓﺘﻪ ﺑﺎﺷﺪ )ﻭﺍﺑﺴﺘﻪ ﺑﻪ ﺳﺎﻻﺭ ﺧﺎﻧﻮﺍﺩﻩ ﻱ ﺩﻳﮕﺮﻱ ﺑﺎﺷﺪ( ﻳﺎ ﻧﻪ‪) .‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ( ﺯﻧﺪ )ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .9‬ﺑﺎ ﻛﺎﺭﺑﺮﺩ ﺩﺍﺭﻭﻫﺎ‪.‬‬

‫‪ .10‬ﺍﻳﻦ ﮔﻨﺎﻩ “ﺗﻨﺎﻓﻮﻫﺮ” ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﮔﻨﺎﻩ ﺭﻭﻱ ﮔﻨﺎﻩ ﺍﺳﺖ‪).‬ﮔﻨﺎﻩ ﻧﺨﺴﺘﻴﻦ ﺍﻭ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺍﺟﺎﺯﻩ ﺩﺍﺩﻩ ﺍﺳﺖ ﻓﺮﻳﺒﺶ‬
‫ﺩﻫﻨﺪ‪ (.‬ﺍﮔﺮ ﺍﻳﻦ ﮔﻨﺎﻩ ﻧﺨﺴﺘﻴﻦ ﺑﺮ ﺍﻭ ﻭﺍﺭﺩ ﻧﺒﺎﺷﺪ )ﺑﻪ ﺯﻭﺭ ﺍﺯ ﺭﺍﻩ ﺑﺪﺭ ﺑﺮﺩﻩ ﺷﺪﻩ ﺑﺎﺷﺪ( ﻭ ﻣﺮﺩ ﻓﺮﻳﺒﻨﺪﻩ ﺑﺎ ﺁﮔﺎﻫﻲ ﺍﺯ‬
‫ﺷﺮﻣﺴﺎﺭﻱ ﺯﻥ ﺑﺨﻮﺍﻫﺪ ﺍﻭ ﺭﺍ ﺭﻫﺎﻳﻲ ﺑﺨﺸﺪ‪ ،‬ﺑﺎﻳﺪ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ ﻭ ﺧﻮﺍﻫﺮ ﻭ ﺑﺮﺍﺩﺭﺍﻥ ﻭ ﺷﻮﻫﺮ ﻭ ﺧﺪﻣﺘﮕﺰﺍﺭﺍﻥ ﻭ ﭼﺎﻛﺮﺍﻥ ﻭ‬
‫ﺳﺎﻻﺭ ﻭ ﺑﺎﻧﻮﻱ ﺧﺎﻧﻮﺍﺩﻩ ﻱ ﺯﻥ ﺭﺍ ﻓﺮﺍﺧﻮﺍﻧﺪ ﻭ ﺑﮕﻮﻳﺪ ‪“ :‬ﺍﻳﻦ ﺯﻥ‪ ،‬ﻛﻮﺩﻛﻲ ﺍﺯ ﻣﻦ ﺩﺭ ﺯﻫﺪﺍﻥ ﺧﻮﻳﺶ ﺩﺍﺭﺩ ﻭ ﻣﻦ ﺍﺯ ﺍﻳﻦ ﻛﺎﺭ‬
‫ﺷﺎﺩﻣﺎﻧﻢ‪ ”.‬ﻭ ﺁﻧﺎﻥ ﺑﺎﻳﺪ ﭘﺎﺳﺦ ﺩﻫﻨﺪ ‪“ :‬ﻣﺎ ﺍﻳﻦ ﺭﺍ ﻣﻲ ﺩﺍﻧﻴﻢ ﻭ ﺷﺎﺩﻣﺎﻧﻴﻢ ﻛﻪ ﺷﺮﻣﺴﺎﺭﻱ ﺍﺯ ﻣﻴﺎﻥ ﺭﻓﺘﻪ ﺍﺳﺖ‪ ”.‬ﺁﻥ ﮔﺎﻩ ﺑﺎﻳﺪ‬
‫ﺁﻥ ﻣﺮﺩ‪ ،‬ﻣﺎﻧﻨﺪ ﻳﻚ ﺷﻮﻫﺮ ﺍﺯ ﺁﻥ ﺯﻥ ﺣﻤﺎﻳﺖ ﻛﻨﺪ‪) .‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ( ﺯﻧﺪ )ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .11‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ ﻫﻔﺘﻢ‪ ،‬ﺑﻨﺪ ‪.38‬‬

‫‪ .12‬ﻣﺎﻧﻨﺪ ﺑﻨﺪ ‪ 9‬ﺗﺎ “‪ ...‬ﺩﺧﺘﺮ ﻳﺎ ﺑﺎﻧﻮ”‪.‬‬

‫‪ .13‬ﭘﺮﺳﺘﺎﺭ )ﻭﻧﺪﻳﺪﺍﺩ‪ ،‬ﮔﺰﺍﺭﺵ ﺍﺳﻔﻨﺪﻳﺎﺭﺟﻲ(‬

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‫‪ .14‬ﻣﺎﻧﻨﺪ ﺑﻨﺪ ‪ 9‬ﺗﺎ “‪ ...‬ﺩﺧﺘﺮ ﻳﺎ ﺑﺎﻧﻮ”‪.‬‬

‫‪ = .15‬ﺑﻨﺪ ‪15‬‬

‫‪ .16‬ﺟﻤﻠﻪ ﻧﺎﺗﻤﺎﻡ ﺭﻫﺎ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺍﺳﻔﻨﺪﻳﺎﺭﺟﻲ ﺁﻥ ﺭﺍ ﻣﺎﻧﻨﺪ ﺑﻨﺪ ‪ 16‬ﺗﻤﺎﻡ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﭼﻨﻴﻦ ﻣﻲ ﻧﻤﺎﻳﺪ ﻛﻪ ﺑﻨﺪﻫﺎﻱ ‪ 17‬ﻭ‬
‫‪ 18‬ﺑﺨﺸﻲ ﺍﺯ ﻣﺘﻦ ﺍﺻﻠﻲ ﻧﺒﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺑﻨﺪ ‪ 17‬ﺗﻜﺮﺍﺭ ﺑﻨﺪ ‪ 20‬ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺍﺷﺘﺒﺎﻩ ﺩﺭ ﺍﻳﻦ ﻗﺴﻤﺖ ﺩﺍﺧﻞ ﺷﺪﻩ ﻭ ﺍﺷﺎﺭﻩ ﺑﻪ‬
‫ﺯﺍﻳﻤﺎﻥ ﺯﻥ ﺩﺍﺭﺩ ﻭ ﺑﻨﺪ ‪ 18‬ﺗﻜﺮﺍﺭ ﺑﻨﺪ ‪ 15‬ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻋﻨﻮﺍﻥ ﭘﺎﺳﺨﻲ ﺑﺪﺍﻥ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬

‫‪ .17‬ﺩﺭ ﻣﺘﻦ‪ ،‬ﻧﻬﺎﺩ ﺟﻤﻠﻪ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ ﻭ “ﻣﺎﺩﻩ ﺳﮕﻲ” ﺁﻥ ﮔﻮﻧﻪ ﻛﻪ ﻣﻌﻨﻲ ﺍﻳﺠﺎﺏ ﻣﻲ ﻛﺮﺩ‪ ،‬ﺍﺯ ﺭﻭﻱ ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ )ﺯﻧﺪ(‬
‫ﻭﻧﺪﻳﺪﺍﺩ ﺍﻓﺰﻭﺩﻩ ﺷﺪ‪.‬‬

‫‪ .18‬ﺩﺍﺭﻧﺪﻩ ﻳﺎ ﻣﺎﻟﻚ ﺍﺷﺘﺮﺧﺎﻥ ﻳﺎ ﻛﺴﻲ ﻛﻪ ﺁﻥ ﺭﺍ ﺑﻪ ﮔﺮﻭ ﻳﺎ ﺑﻪ ﺍﺟﺎﺭﻩ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪).‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ( ﺯﻧﺪ )ﻭﻧﺪﻳﺪﺍﺩ ﻭ‬
‫ﻭﻧﺪﻳﺪﺍﺩ‪ ،‬ﮔﺰﺍﺭﺵ ﺍﺳﻔﻨﺪﻳﺎﺭﺟﻲ(‬

‫‪ .19‬ﻣﺎﻧﻨﺪ ﺑﻨﺪ ‪.21‬‬

‫‪ .20‬ﻣﺎﻧﻨﺪ ﺑﻨﺪ ‪.22‬‬

‫‪ .21‬ﻣﺎﻧﻨﺪ ﺑﻨﺪ ‪ 23‬ﺑﺎ “ﺁﺧﻮﺭ ﺍﺳﺒﻲ” ﺑﻪ ﺟﺎﻱ ﺍﺷﺘﺮﺧﺎﻧﻲ‪.‬‬

‫‪ .22‬ﻣﺎﻧﻨﺪ ﺑﻨﺪ ‪.24‬‬

‫‪ .23‬ﻣﺎﻧﻨﺪ ﺑﻨﺪ ‪ 23‬ﺑﺎ “ﺁﺧﻮﺭ ﮔﺎﻭﻱ” ﺑﻪ ﺟﺎﻱ ﺍﺷﺘﺮﺧﺎﻧﻲ‪.‬‬

‫‪ .24‬ﻣﺎﻧﻨﺪ ﺑﻨﺪ ‪ 23‬ﺑﺎ “ﺁﻏﻞ ﮔﻮﺳﻔﻨﺪﻱ” ﺑﻪ ﺟﺎﻱ ﺍﺷﺘﺮﺧﺎﻧﻲ‪.‬‬

‫‪ .25‬ﻣﺎﻧﻨﺪ ﺑﻨﺪ ‪.24‬‬

‫‪ .26‬ﻣﺎﻧﻨﺪ ﺑﻨﺪ ‪.22‬‬

‫‪ .27‬ﻣﺎﻧﻨﺪ ﺑﻨﺪ ‪ 23‬ﺑﺎ “ﺑﺮ ﺳﺮ ﺩﻳﻮﺍﺭ ﺧﺎﻧﻪ ﺍﻱ” ﺑﻪ ﺟﺎﻱ ﺍﺷﺘﺮﺧﺎﻧﻲ‪.‬‬

‫‪ .28‬ﻣﺎﻧﻨﺪ ﺑﻨﺪ ‪ 23‬ﺑﺎ “ﻛﻨﺪﻩ ﺍﻱ” ﺑﻪ ﺟﺎﻱ ﺍﺷﺘﺮﺧﺎﻧﻲ‪.‬‬

‫‪ .29‬ﻣﺎﻧﻨﺪ ﺑﻨﺪ ‪.24‬‬

‫‪ .30‬ﻣﺎﻧﻨﺪ ﺑﻨﺪ ‪.22‬‬

‫‪ .31‬ﻣﺎﻧﻨﺪ ﺑﻨﺪ ‪ 23‬ﺑﺎ “ﻣﻴﺎﻥ ﭼﺮﺍﮔﺎﻩ ﻳﺎ ﻛﺸﺘﺰﺍﺭﻱ” ﺑﻪ ﺟﺎﻱ ﺍﺷﺘﺮﺧﺎﻧﻲ‪.‬‬

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‫‪ .32‬ﺷﺎﻳﺪ ﺑﻪ ﺍﻧﺪﺍﺯﻩ ﻱ ﻳﻚ “ﻳﻮﺟ‪‬ﻴـِﺴﺘﻲ”‪ .‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ ﺳﻴﺰﺩﻫﻢ‪ ،‬ﺑﻨﺪ ‪.17‬‬

‫‪ .33‬ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺯﻧﻲ ﺯﺍﺋﻮ ﺭﻧﺞ ﻣﻲ ﻛﺸﺪ‪ ،‬ﺁﺗﺸﻲ ﺑﺰﺭگ ﺑﺮﻣﻲ ﺍﻓﺮﻭﺯﻧﺪ ﺗﺎ ﺍﻭ ﻭ ﻛﻮﺩﻙ ﻧﻮﺯﺍﺩﺵ ﺭﺍ ﺍﺯ ﮔﺰﻧﺪ ﺩﻳﻮﺍﻥ ﺍﻳﻤﻦ‬
‫ﻧﮕﺎﻩ ﺩﺍﺭﻧﺪ‪).‬ﺯﻳﺮﻧﻮﻳﺲ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺑﺮ ﮔﺰﺍﺭﺵ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .34‬ﺍﺯ ﻛﻮﺩﻛﺎﻥ ﺗﺎ ﻣﺒﺎﺩﺍ ﺁﻧﺎﻥ ﺭﺍ ﺑﮕﺰﺩ ﻭ ﺍﺯ ﺁﺗﺶ ﺗﺎ ﻣﺒﺎﺩﺍ ﺑﺪﺍﻥ ﺁﺳﻴﺐ ﺑﺮﺳﺎﻧﺪ‪) .‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ( ﺯﻧﺪ )ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .35‬ﺩﺍﺭﻣﺴﺘﺘﺮ ﺩﺭ ﮔﺰﺍﺭﺵ ﺧﻮﺩ‪ ،‬ﻣﺘﻦ ﺳﻪ ﺑﻨﺪ ﺍﺧﻴﺮ )‪ 49‬ﺗﺎ ‪ (51‬ﺭﺍ ﻣﻐﺸﻮﺵ ﻭ ﻣﻌﻨﻲ ﺁﻥ ﻫﺎ ﺭﺍ ﻣﺸﻜﻮﻙ ﺩﺍﻧﺴﺘﻪ ﺍﺳﺖ‪.‬‬

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‫ﻓﺮﮔﺮﺩ ﻫﻔﺪﻫﻢ‬

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‫ﺑﺨﺶ ﻳﻜﻢ‬

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‫ﺯﺭﺗﺸﺖ ﺍﺯ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺮﺳﻴﺪ ‪:‬‬

‫ﺍﻱ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ! ﺍﻱ ﺳﭙﻨﺪﺗﺮﻳﻦ ﻣﻴﻨﻮ ! ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺪﺍﻡ ﺍﺳﺖ ﻣﺮگ ﺁﻭﺭﺗﺮﻳﻦ ﻛﺮﺩﺍﺭ ﻣﺮﺩﻣﺎﻥ ﻛﻪ ﻧﻴﺮﻭﻱ ﺭﻧﺞ ﺁﻭﺭ ﺩﻳﻮﺍﻥ ﺭﺍ ﺗﺎ ﺑﺪﺍﻥ ﭘﺎﻳﻪ ﻣﻲ ﺍﻓﺰﺍﻳﺪ ﻛﻪ ﺁﻳﻴﻦ ﭘﺮﺳﺘﺶ ﻭ‬
‫ﻧﻴﺎﺯﺁﻭﺭﻱ ﺑﺮﺍﻱ ﺁﻧﺎﻥ ﺑﺮﮔﺬﺍﺭ ﺷﺪﻩ ﺑﺎﺷﺪ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﭼﻨﻴﻦ ﻛﺮﺩﺍﺭﻱ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻛﺴﻲ ﻣﻮﻱ ﺧﻮﻳﺶ ﺭﺍ ﺷﺎﻧﻪ ﺯﻧﺪ ﻳﺎ ﺑﺘﺮﺍﺷﺪ ﻳﺎ ﻧﺎﺧﻦ ﻫﺎﻱ ﺧﻮﺩ ﺭﺍ ﺑﮕﻴﺮﺩ ﻭ ﻣﻮﻱ ﻭ ﻧﺎﺧﻦ ﺍﺯ‬
‫ﺗﻦ ﺟﺪﺍ ﺷﺪﻩ ﺭﺍ )‪ (1‬ﺩﺭ ﮔﻮﺩﺍﻝ ﻳﺎ ﺷﻜﺎﻓﻲ ﺑﺮﻳﺰﺩ‪(2).‬‬

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‫ﺁﻧﮕﺎﻩ ﺩﺭ ﭘﻲ ﺑﻲ ﭘﺮﻭﺍﻳﻲ ﺑﻪ ﺑﺮﮔﺰﺍﺭﻱ ﺁﻳﻴﻦ ﻫﺎﻱ ﺩﻳﻨﻲ‪ ،‬ﺩﻳﻮﺍﻥ ﺩﺭ ﺯﻣﻴﻦ ﭘﺪﻳﺪﺍﺭ ﻣﻲ ﺷﻮﻧﺪ‪.‬‬

‫ﺁﻧﮕﺎﻩ ﺩﺭ ﭘﻲ ﺑﻲ ﭘﺮﻭﺍﻳﻲ ﺑﻪ ﺑﺮﮔﺰﺍﺭﻱ ﺁﻳﻴﻦ ﻫﺎﻱ ﺩﻳﻨﻲ‪ ،‬ﺁﻥ ﺧـْﺮﻓـْﺴ‪‬ﺘـَﺮﺍﻥ ﻛﻪ ﻣﺮﺩﻣﺎﻥ ﺷﭙﺶ ﻣﻲ ﺧﻮﺍﻧﻨﺪﺷﺎﻥ ﻭ ﺁﻥ ﻫﺎ‬
‫ﻛﻪ ﺩﺭ ﻛﺸﺘﺰﺍﺭﻫﺎ ﮔﻨﺪﻡ ﺭﺍ ﻣﻲ ﺧﻮﺭﻧﺪ ﻭ ﺁﻥ ﻫﺎ ﻛﻪ ﺩﺭ ﺟﺎﻣﻪ ﺧﺎﻧﻪ ﻫﺎ ﺟﺎﻣﻪ ﻫﺎ ﺭﺍ ﻣﻲ ﺟﻮﻧﺪ‪ ،‬ﺩﺭ ﺯﻣﻴﻦ ﭘﺪﻳﺪﺍﺭ ﻣﻲ ﺷﻮﻧﺪ‪.‬‬

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‫ﺍﻱ ﺯﺭﺗﺸﺖ !‬

‫ﻫﺮﮔﺎﻩ ﻣﻮﻱ ﺧﻮﻳﺶ ﺭﺍ ﺷﺎﻧﻪ ﺯﺩﻱ ﻳﺎ ﺗﺮﺍﺷﻴﺪﻱ ﻳﺎ ﻧﺎﺧﻦ ﺧﻮﻳﺶ ﺭﺍ ﮔﺮﻓﺘﻲ‪ ،‬ﻣﻮﻱ ﻭ ﻧﺎﺧﻦ ﺟﺪﺍ ﺷﺪﻩ ﺍﺯ ﺗﻦ ﺭﺍ ﺩﻩ ﮔﺎﻡ ﺍﺯ‬
‫ﻣﺮﺩﻡ ﺍﺷﻮﻥ‪ ،‬ﺑﻴﺴﺖ ﮔﺎﻡ ﺍﺯ ﺁﺗﺶ‪ ،‬ﺳﻲ ﮔﺎﻡ ﺍﺯ ﺁﺏ ﻭ ﭘﻨﺠﺎﻩ ﮔﺎﻡ ﺍﺯ ﺑ‪‬ﺮﺳ‪‬ﻢ ِﺩﺳﺘﻪ ﺑﺴﺘﻪ ﺩﻭﺭﺗﺮ ﺑﺒﺮ‪.‬‬

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‫ﭘﺲ ﺁﻧﮕﺎﻩ ﮔﻮﺩﺍﻟﻲ ﺑﻪ ژﺭﻓﺎﻱ ﺩﻩ ﺍﻧﮕﺸﺖ ﺩﺭ ﺯﻣﻴﻦ ﺳﺨﺖ ﻭ ﺑﻪ ژﺭﻓﺎﻱ ﺩﻭﺍﺯﺩﻩ ﺍﻧﮕﺸﺖ ﺩﺭ ﺯﻣﻴﻦ ﻧﺮﻡ ﺑﻜﻦ ﻭ ﺁﻥ ﻣﻮﻱ ﻭ‬
‫ﻧﺎﺧﻦ ﺭﺍ ﺩﺭ ﺁﻥ ﺟﺎ ﻓﺮﻭ ﺑﮕﺬﺍﺭ ﻭ ﺍﻳﻦ ﭘﻴﺮﻭﺯﻣﻨﺪﺗﺮﻳﻦ ﻭ ﭼﺎﺭﻩ ﺑﺨﺶ ﺗﺮﻳﻦ ﺑﺎژ ﺭﺍ ﺍﺯ ﺑﺮ ﺑﺨﻮﺍﻥ ‪:‬‬

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‫“ﺑﺮﺍﺳﺘﻲ ﺍﻭ ﭘﻨﺎﻫﮕﺎﻩ ﻧﻴﻚ ﻣﺎﺳﺖ ﻭ ﭘﺎﻳﺪﺍﺭﻱ ﻭ ﺗﻮﺵ ﻭ ﺗﻮﺍﻥ ‪ ] -‬ﺩﻭ ﺩﻫﺶ ِ[ ﺍﺭﺟﻤﻨﺪ‪“ ‬ﻣﻨﺶ ﻧﻴﻚ” ﺭﺍ ‪ -‬ﺑﻪ ﻣﺎ ﺍﺭﺯﺍﻧﻲ ﻣﻲ‬
‫ﺩﺍﺭﺩ‪.‬‬

‫“ﻣﺰﺩﺍﺍﻫﻮﺭﻩ” ﺩﺭ ﭘﺮﺗﻮ ﺍﺷﻪ ﺍﺯ ﺁﻏﺎﺯ ﺯﻧﺪﮔﻲ‪ ،‬ﮔﻴﺎﻫﺎﻥ ﺑﺮ ﺁﻥ ﺑﺮﻭﻳﺎﻧﻴﺪ‪(3)”.‬‬

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‫ﺳﭙﺲ ﺑﺎ ﻛﺎﺭﺩﻱ ﻓﻠﺰﻱ ﺳﻪ ﻳﺎ ﺷﺶ ﻳﺎ ﻧُﻪ ﺷﻴﺎﺭ ﮔﺮﺩﺍﮔﺮﺩ ﺁﻥ ﮔﻮﺩﻟﻲ ﺑﻜﺶ ﻭ ﻧﻴﺎﻳﺶ “ﺍﻫﻮﻥَ ﻭ‪‬ﻳﺮﻳﻪ” ﺭﺍ ﺳﻪ ﻳﺎ ﺷﺶ ﻳﺎ ﻧُﻪ ﺑﺎﺭ‬
‫ﺑﺮﺧﻮﺍﻥ‪(4).‬‬

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‫ﺑﺨﺶ ﺩﻭﻡ‬

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‫ﺑﻴﺮﻭﻥ ﺍﺯ ﺧﺎﻧﻪ ﮔﻮﺩﺍﻟﻲ ﺑﻜـَﻦ ﺑﻪ ژﺭﻓﺎﻱ ﻧﺨﺴﺘﻴﻦ ﺑﻨﺪ ﺍﻧﮕﺸﺖ ﻛﻮﭼﻚ ﻭ ﺗﺮﺍﺷﻪ ﻫﺎﻱ ﻧﺎﺧﻦ ﺭﺍ ﺩﺭ ﺁﻥ ﻓﺮﻭ ﺭﻳﺰ ﻭ ﺍﻳﻦ‬
‫ﭘﻴﺮﻭﺯﻣﻨﺪﺗﺮﻳﻦ ﻭ ﭼﺎﺭﻩ ﺑﺨﺶ ﺗﺮﻳﻦ ﺑﺎژ ﺭﺍ ﺍﺯ ﺑﺮ ﺑﺨﻮﺍﻥ ‪:‬‬

‫“ﺍﺯ ﻣﺰﺩﺍ ! ﺍﻱ ﻧﻴﻚ ﺗﺮﻳﻦ !‬

‫ﺑﻪ ﺳﻮﻱ ﻣﻦ ﺁﻱ ﻭ ﻧﻤﺎﻳﺎﻥ ﺷﻮ ﺗﺎ ﺩﺭ ﭘﺮﺗﻮ ﺍﺷﻪ ﻭ ﻣﻨﺶ ﻧﻴﻚ‪ ،‬ﮔﺬﺷﺘﻪ ﺍﺯ “ﻣ‪‬ﮕﻮﻧﺎﻥ”‪ ] ،‬ﺩﻳﮕﺮ ﻣﺮﺩﻣﺎﻥ ﻧﻴﺰ [ ﺑﻪ ﮔﻔﺘﺎﺭ ﻣﻦ‬
‫ﮔﻮﺵ ﻓﺮﺍ ﺩﻫﻨﺪ‪.‬‬

‫ﺑﺸﻮﺩ ﻛﻪ ﺁﻥ ﭼﻪ ﺑﺎﻳﺴﺘﻪ ﻱ ﻣﺎﺳﺖ ﻭ ﻧﻤﺎﺯﻱ ﻛﻪ ﺷﺎﻳﺴﺘﻪ ﻱ ﺗﻮﺳﺖ ﺑﻪ ﺭﻭﺷﻨﻲ ﺩﺭ ﻣﻴﺎﻥ ﻣﺎ ﺁﺷﻜﺎﺭ ﮔﺮﺩﺩ‪(5)”.‬‬

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‫ﺳﭙﺲ ﺑﺎ ﻛﺎﺭﺩﻱ ﻓﻠﺰﻱ ﺳﻪ ﻳﺎ ﺷﺶ ﻳﺎ ﻧُﻪ ﺷﻴﺎﺭ ﮔﺮﺩﺍﮔﺮﺩ ﺁﻥ ﮔﻮﺩﻟﻲ ﺑﻜﺶ ﻭ ﻧﻴﺎﻳﺶ “ﺍﻫﻮﻥَ ﻭ‪‬ﻳﺮﻳﻪ” ﺭﺍ ﺳﻪ ﻳﺎ ﺷﺶ ﻳﺎ ﻧُﻪ ﺑﺎﺭ‬
‫ﺑﺮﺧﻮﺍﻥ‪(6).‬‬

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‫ﺁﻧﮕﺎﻩ ﺍﻳﻦ ﮔﻔﺘﺎﺭ ﺭﺍ ﺑﺮ ﺯﺑﺎﻥ ﺁﻭﺭ ‪:‬‬

‫ﺍﻱ ﭘﺮﻧﺪﻩ ﻱ “ﺍَﺷﻮﺯﻭﺷﺖ‪! ”‬‬

‫ﺑﺪﻳﻦ ﺟﺎ ﺑﻨﮕﺮ‪ .‬ﺩﺭ ﺍﻳﻦ ﺟﺎ ﻧﺎﺧﻦ ﻫﺎﻳﻲ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺁﻥ ﺗـُﺴﺖ‪ .‬ﺑﺸﻮﺩ ﻛﻪ ﺁﻥ ﻫﺎ ﺗﻮ ﺭﺍ ﺩﺭ ﻧﺒﺮﺩ ﺑﺎ ﺩﻳﻮﺍﻥ ﻣ‪‬ﺰَﻧﺪﺭﻱ )‪،(7‬‬
‫ﻧﻴﺰﻩ ﻫﺎ ﻭ ﺧﻨﺠﺮﻫﺎ ﻭ ﻛﻤﺎﻥ ﻫﺎ ﻭ ﺗﻴﺮﻫﺎﻱ ﺑﻪ ﭘﺮ ﺷﺎﻫﻴﻦ ﻧﺸﺎﻧﺪﻩ ﻭ ﺳﻨﮓ ﻫﺎﻱ ﻓـَﻼﺧَﻦ ﺑﺎﺷﺪ‪.‬‬

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‫ﺍﮔﺮ ﻧﺎﺧﻦ ﻫﺎ ﺑﻪ ﭘﺮﻧﺪﻩ ﻱ “ﺍﺷﻮﺯﻭﺷﺖ‪ ”‬ﭘﻴﺸﻜﺶ ﻧﺸﻮﺩ‪ ،‬ﻧﻴﺰﻩ ﻫﺎ ﻭ ﺧﻨﺠﺮﻫﺎ ﻭ ﻛﻤﺎﻥ ﻫﺎ ﻭ ﺗﻴﺮﻫﺎﻱ ﺑﻪ ﭘﺮ ﺷﺎﻫﻴﻦ ﻧﺸﺎﻧﺪﻩ ﻭ‬
‫ﺳﻨﮓ ﻫﺎﻱ ﻓﻼﺧﻦ ﻣﻲ ﺷﻮﺩ ﻭ ﺩﺭ ﺩﺳﺖ ﺩﻳﻮﺍﻥ ﻣﺰﻧﺪﺭﻱ ﺟﺎﻱ ﻣﻲ ﮔﻴﺮﺩ‪.‬‬

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‫ﻫﻤﻪ ﻱ ﺍﻳﻦ ﮔﻮﻧﻪ ﮔﻨﺎﻫﻜﺎﺭﺍﻥ ﻛﻪ “ﺩ‪‬ﺭﻭ‪‬ﺝ” ﺑﻪ ﭘﻴﻜﺮﺷﺎﻥ ﺭﺍﻩ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪ ،‬ﺧﻮﺍﺭﺷﻤﺎﺭﻧﺪﮔﺎﻥ “ﺩﺍﺩ”ﺍﻧﺪ ﻭ ﻫﻤﻪ ﻱ ﺧﻮﺍﺭ‬
‫ﺷﻤﺎﺭﻧﺪﮔﺎﻥ “ﺩﺍﺩ”‪ ،‬ﺳﺮﻛﺸﺎﻥ ﺩﺭ ﺑﺮﺍﺑﺮ ﺁﻓﺮﻳﺪﮔﺎﺭﻧﺪ ﻭ ﻫﻤﻪ ﻱ ﺳﺮﻛﺸﺎﻥ ﺩﺭ ﺑﺮﺍﺑﺮ ﺁﻓﺮﻳﺪﮔﺎﺭ‪ ،‬ﻧﺎ ﺍﺷﻮﻧﻨﺪ ﻭ ﭘﺎﺩﺍﻓﺮﻩ ﻫﺮ‬
‫ﻧﺎﺍﺷﻮﻧﻲ ﻣﺮگ ﺍﺳﺖ‪(8).‬‬

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‫ﭘﺎﻧﻮﺷﺖ ﻫﺎ ‪:‬‬

‫‪ .1‬ﺑﺪﻭﻥ ﺑﺮﮔﺰﺍﺭﻱ ﺁﻳﻴﻦ ﻫﺎﻱ ﻭﻳﮋﻩ‪.‬‬

‫‪ .2‬ﻫﺮ ﭼﻴﺰ ﺍﺯ ﺗﻦ ﺟﺪﺍ ﺷﺪﻩ ﺩﺭ ﺷﻤﺎﺭ ﻣﺮﺩﺍﺭ ﺍﺳﺖ ﻭ ﺍﺯ ﺍﻳﻦ ﺭﻭ ﺩﺭ ﺗﺼﺮﻑ “ﺩﻳﻮ” ﺩﺭﻣﻲ ﺁﻳﺪ ﻭ ﺟﺎﻱ ﻧﺎﭘﺎﻛﻲ ﻭ ﻣﺮگ ﻣﻲ‬
‫ﺷﻮﺩ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﻣﻮﻱ ﻭ ﻧﺎﺧﻦ‪ ،‬ﻫﻤﻴﻦ ﻛﻪ ﺍﺯ ﺗﻦ ﺑﺮﻳﺪﻩ ﺷﻮﺩ‪ ،‬ﺑﻲ ﺩﺭﻧﮓ ﺍﺯ ﺁﻥ ﺍﻫﺮﻳﻤﻦ ﻣﻲ ﺷﻮﺩ ﻭ ﺑﺎﻳﺪ ﺑﺎ ﻧﻴﺎﻳﺶ ﻫﺎﻱ ﻭﻳﮋﻩ‪،‬‬
‫ﺩﻳﻮﺍﻥ ﺭﺍ ﺍﺯ ﺩﺭﻭﻥ ﺁﻥ ﻫﺎ ﺑﻴﺮﻭﻥ ﺭﺍﻧﺪ؛ ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﻛﻪ ﺁﻧﺎﻥ ﺭﺍ ﺍﺯ ﺗﻦ ﻣﺮﺩﮔﺎﻥ ﺑﻴﺮﻭﻥ ﻣﻲ ﺭﺍﻧﻨﺪ‪ .‬ﺍﺯ ﻧﻴﺮﻭﻱ ﺍﻳﻦ ﻧﻴﺎﻳﺶ ﻫﺎ ‪-‬‬
‫ﻛﻪ ﻧﻴﺎﻳﺸﮕﺮﺍﻥ ﺑﺮﮔﺰﻳﺪﻩ ﻣﻲ ﺧﻮﺍﻧﻨﺪ ‪ -‬ﺩﻳﻮﺍﻥ ﺑﻪ ﺟﺎﻫﺎﻱ ﭘﻨﻬﺎﻥ ﺩﺭﻭﻥ ﺯﻣﻴﻦ ﺩﻭﺭ ﺭﺍﻧﺪﻩ ﻣﻲ ﺷﻮﻧﺪ‪) .‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ‬
‫ﻧﻬﻢ‪ ،‬ﺑﻨﺪ ‪(11‬‬

‫ﺍﻳﻦ ﻓﺮﮔﺮﺩ ﻛﻪ ﻣﺠﺎﻝ ﮔﺴﺘﺮﺩﻩ ﺍﻱ ﺑﻪ ﺑﺬﻟﻪ ﮔﻮﻳﻲ ﻫﺎﻱ ﻃﻌﻨﻪ ﺁﻣﻴﺰ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻛﺴﺎﻥ ﺩﺍﺩﻩ ﺍﺳﺖ‪ ،‬ﺍﺯ ﺩﻳﺪﮔﺎﻩ‬
‫ﺍﺳﺎﻃﻴﺮﺷﻨﺎﺳﺎﻥ ‪ -‬ﻛﻪ ﺍﮔﺮﻧﻪ ﺑﻨﻴﺎﺩ ﻭ ﺗﺄﻭﻳﻞ ﺟﻬﺎﻥ‪ ،‬ﺩﺳﺖ ﻛﻢ ﻛﻬﻦ ﺗﺮﻳﻦ ﮔﺰﺍﺭﺵ ﺧﺮﺍﻓﻪ ﺑﺎﻭﺭﻱ ﺩﺭ ﮔﺴﺘﺮﻩ ﻱ ﺟﻬﺎﻥ ﺭﺍ ﺩﺭ‬
‫ﺁﻥ ﻣﻲ ﻳﺎﺑﻨﺪ ‪ -‬ﺳﻨﺪﻱ ﮔﺮﺍﻧﺒﻬﺎﺳﺖ‪ .‬ﻧﻪ ﺗﻨﻬﺎ ﺩﺭ ﺑﻤﺒﺌﻲ‪ ،‬ﺑﻠﻜﻪ ﺩﺭ ﺳﺮﺍﺳﺮ ﺟﻬﺎﻥ ﻣﺮﺩﻣﻲ ﻳﺎﻓﺖ ﻣﻲ ﺷﻮﻧﺪ ﻛﻪ ﺑﺎﻭﺭ ﺩﺍﺭﻧﺪ‬
‫ﻛﻪ ﻣﻮﻱ ﻭ ﻧﺎﺧﻦ ﺭﺯﻡ ﺍﻓﺰﺍﺭﻫﺎﻳﻲ ﺍﺳﺖ ﺩﺭ ﺩﺳﺖ ﻧﻴﺮﻭﻫﺎﻱ ﺍﻫﺮﻳﻤﻨﻲ‪.‬‬

‫ﻣﺮﺩﻡ ﺍﺳﺘﻮﻧﻲ ﺩﺭ ﻛﺮﺍﻧﻪ ﻫﺎﻱ ﺩﺭﻳﺎﻱ ﺑﺎﻟﺘﻴﻚ ﺑﻴﺸﺘﺮﻳﻦ ﺩﻗﺖ ﺭﺍ ﺑﻪ ﻛﺎﺭ ﻣﻲ ﺑﺮﻧﺪ ﻛﻪ ﺗﺮﺍﺷﻪ ﻫﺎﻱ ﻧﺎﺧﻦ ﺧﻮﺩ ﺭﺍ ﺭﻭﻱ ﺯﻣﻴﻦ‬
‫ﻧﻴﺎﻧﺪﺍﺯﻧﺪ ﺗﺎ ﻣﺒﺎﺩﺍ ﺷﻴﻄﺎﻥ ﺁﻥ ﻫﺎ ﺭﺍ ﺑﺮﮔﻴﺮﺩ ﻭ ﺁﻓﺘﺎﺏ ﮔﺮﺩﺍﻧﻲ ﺑﺮﺍﻱ ﻛﻼﻩ ﺧﻮﻳﺶ ﺑﺴﺎﺯﺩ ﻛﻪ ﻧﻴﺮﻭﻱ ﻓﺮﺍﻭﺍﻧﻲ ﺑﺮﺍﻱ‬
‫ﮔﺰﻧﺪﺭﺳﺎﻧﻲ ﺑﻪ ﺁﺩﻣﻴﺎﻥ ﺑﺪﻭ ﻣﻲ ﺑﺨﺸﺪ؛ ﻣﮕﺮ ﺁﻥ ﻛﻪ ﻧﺸﺎﻁ ﺻﻠﻴﺐ ﺑﺮﺧﻮﺩ ﺑﻜﺸﻨﺪ‪) .‬ﺑﺴﻨﺠﻴﺪ ﺑﺎ ﺧﻮﺍﻧﺪﻥ “ﺍﻫﻮﻥ ﻭﻳﺮﻳﻪ”‬
‫ﺩﺭ ﺑﻨﺪﻫﺎﻱ ‪ 6‬ﻭ ‪ 8‬ﻭ ‪ 9‬ﻫﻤﻴﻦ ﻓﺮﮔﺮﺩ(‬

‫“ﮔﺎﭼﻮ” ﻫﺎﻱ ﺟﻠﮕﻪ ﻫﺎﻱ ﺷﻴﻠﻲ ﺍﺯ ﺍﻧﺪﺍﺧﺘﻦ ﻣﻮﻫﺎﻱ ﺧﻮﻳﺶ ﺩﺭ ﺑﺎﺩ ﺑﻴﻤﻨﺎﻛﻨﺪ ﻭ ﺁﻥ ﺭﺍ ﺩﺭ ﺳﻮﺭﺍﺥ ﻫﺎﻳﻲ ﻛﻪ ﺩﺭ ﺩﻳﻮﺍﺭ ﻛﻨﺪﻩ‬
‫ﺍﻧﺪ‪ ،‬ﻣﻲ ﮔﺬﺍﺭﻧﺪ‪).‬ﺑﺴﻨﺠﻴﺪ ﺑﺎ ﺑﻨﺪﻫﺎﻱ ‪ 5‬ﻭ ‪ 7‬ﻫﻤﻴﻦ ﻓﺮﮔﺮﺩ(‬

‫ﺩﺭ “ﻟﻴﮋ” ﺑﻪ ﻣﺮﺩﻡ ﻧﻴﻜﻮﻛﺎﺭ ﺳﻔﺎﺭﺵ ﻣﻲ ﺷﻮﺩ ﻛﻪ ﻣﻮﻫﺎﻱ ﺧﻮﻳﺶ ﺭﺍ ﻧﻪ ﺩﺭ ﺟﺎﻳﻲ ﺑﻴﻨﺪﺍﺯﻧﺪ ﻭ ﻧﻪ ﺩﺭ ﻣﻴﺎﻥ ﺩﻧﺪﺍﻧﻪ ﻫﺎﻱ‬
‫ﺷﺎﺧﻪ ﺑﺮﺟﺎ ﺑﮕﺬﺍﺭﻧﺪ؛ ﻣﺒﺎﺩﺍ ﻛﻪ ﻋﺠﻮﺯﻩ ﻱ ﺟﺎﺩﻭﮔﺮﻱ ﺁﻥ ﻫﺎ ﺭﺍ ﻣﺤﻜﻢ ﺑﺮﺩﺳﺖ ﺑﮕﻴﺮﺩ ﻭ ﺍﻓﺴﻮﻧﻲ ﺭﺍ ﺑﺮ ﺁﻥ ﻫﺎ ﻃﺮﺡ ﺑﺮﻳﺰﺩ‪.‬‬

‫ﭼﻨﻴﻦ ﻣﻲ ﻧﻤﺎﻳﺪ ﻛﻪ ﺍﺳﻄﻮﺭﻩ ﻱ ﺍﺩﻳﻚ‪“ ‬ﻧـَﮕﻞ ﻓـَﺮ” ﻧﻴﺰ ﻣﺘﻌﻠﻖ ﺑﻪ ﻫﻤﻴﻦ ﺭﺷﺘﻪ ﺑﺎﻭﺭﻫﺎ ﺑﺎﺷﺪ ﻛﻪ ﺩﺭ ﺁﻥ ﻛﺸﺘﻲ ﻣﺮﮔﺒﺎﺭﻱ‬
‫ﺍﺯ ﻧﺎﺧﻦ ﻫﺎﻱ ﻣﺮﺩﮔﺎﻥ ﺳﺎﺧﺘﻪ ﻣﻲ ﺷﻮﺩ ﻭ ﻫﻨﮕﺎﻡ ﺭﺳﺘﺎﺧﻴﺰ ﺟﻬﺎﻥ‪ ،‬ﺍﻧﺒﻮﻩ ﺩﻳﻮﺍﻥ ﺭﺍ ﺑﻪ ﻛﺮﺍﻧﻪ ﻫﺎﻱ ﺯﻣﻴﻦ ﻣﻲﺭﺳﺎﻧﺪ‪.‬‬
‫)ﺯﻳﺮﻧﻮﻳﺲ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺑﺮ ﮔﺰﺍﺭﺵ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫“ﻛﺮﻳﺴﺘﻦ ﺳﻦ” ﺑﺎ ﺍﺷﺎﺭﻩ ﺑﻪ ﺍﺛﺮﺑﺨﺸﻲ ﭘﺮﻫﺎﻱ “ﺳﻴﻤﺮﻍ” ﺩﺭ ﺍﺳﺎﻃﻴﺮ ﺍﻳﺮﺍﻥ‪ ،‬ﻣﻲ ﻧﻮﻳﺴﺪ ‪:‬‬

‫“ﺍﻓﺴﺎﻧﻪ ﺍﻱ ﺗﻌﻠﻴﻠﻲ ﻛﻪ ﺍﺯ ﻧﻜﺘﻪ ﺍﻱ ﺗﺨﻴﻠﻲ ‪ -‬ﻛﻪ ﺩﺭ ﺷﺮﻕ ﺑﺴﻴﺎﺭ ﻋﻤﻮﻣﻴﺖ ﺩﺍﺭﺩ ‪ -‬ﺗﺤﻮﻝ ﭘﻴﺪﺍ ﻛﺮﺩﻩ ﺍﺳﺖ ‪ :‬ﻣﺮﻏﻲ‬
‫ﺧﻴﺎﻟﻲ ﻳﺎ ﻳﻚ ﭘﺮﻱ‪ ،‬ﭘﺮﻫﺎﻳﻲ ﺭﺍ ﺑﻪ ﻣﺮﺩﻱ ﻣﻲ ﺑﺨﺸﺪ ﻭ ﺑﺪﻭ ﺩﺳﺘﻮﺭ ﻣﻲ ﺩﻫﺪ ﻛﻪ ﻫﺮﮔﺎﻩ ﺑﻪ ﻛﻤﻚ ﻭﻱ ﻧﻴﺎﺯ ﺩﺍﺷﺖ‪ ،‬ﺁﻥ ﻫﺎ ﺭﺍ‬
‫ﺑﺴﻮﺯﺍﻧﺪ؛ ﺁﻧﮕﺎﻩ ﺍﻳﻦ ﻣﻮﺟﻮﺩ ﻣﺎﻓﻮﻕ ﺍﻟﻄﺒﻴﻌﻪ‪ ،‬ﺑﻲ ﺩﺭﻧﮓ ﻓﺮﺍﻣﻲ ﺭﺳﺪ )ﺩﺍﺳﺘﺎﻥ ﺯ‪‬ﺑﻴﺪﻩ ﺩﺭ ﻛﺘﺎﺏ “ﻫﺰﺍﺭﻭﻳﻚ ﺷﺐ” ﻭ ﻏﻴﺮﻩ(‪.‬‬
‫ﺍﻳﻦ ﺑ‪‬ﻦ ﻣﺎﻳﻪ‪ ،‬ﺍﺯ ﺍﻳﻦ ﺗﺼﻮﺭ ﺍﺑﺘﺪﺍﻳﻲ ﻧﺎﺷﻲ ﻣﻲ ﺷﻮﺩ ﻛﻪ ﻣﻴﺎﻥ ﻣﻮﺟﻮﺩ ﺯﻧﺪﻩ ﻭ ﺍﺟﺰﺍء ﺟﺪﺍ ﺷﺪﻩ ﺍﺯ ﺗﻦ ﺍﻭ ﻣﺎﻧﻨﺪ ﺍﻧﮕﺸﺘﺎﻥ‪،‬‬
‫ﻣﻮﻱ ﻫﺎ ﻭ ﭘﺮﻫﺎ ﺍﺭﺗﺒﺎﻃﻲ ﺟﺎﺩﻭﻳﻲ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪”.‬‬

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‫)ﺁ‪ .‬ﻛﺮﻳﺴﺘﻴﻦ ﺳﻦ‪ ،‬ﻧﺨﺴﺘﻴﻦ ﺍﻧﺴﺎﻥ ﻭ ﻧﺨﺴﺘﻴﻦ ﺷﻬﺮﻳﺎﺭ ﺩﺭ ﺗﺎﺭﻳﺦ ﺍﻓﺴﺎﻧﻪ ﺍﻱ ﺍﻳﺮﺍﻥ‪ ،‬ﺗﺮﺟﻤﻪ ﻱ ﺍﺣﻤﺪ ﺗﻔﻀﻠﻲ ﻭ ژﺍﻟﻪ‬
‫ﺁﻣﻮﺯﮔﺎﺭ ﺝ‪ ،1‬ﺹ ‪(263‬‬

‫ﮔﻔﺘﻨﻲ ﺍﺳﺖ ﻛﻪ ﺗﺎ ﺩﻭﺭﻩ ﻱ ﻣﺎ ﺩﺭ ﺍﺻﻔﻬﺎﻥ )ﻭ ﺷﺎﻳﺪ ﺩﺭ ﺩﻳﮕﺮ ﺟﺎﻫﺎﻱ ﺍﻳﺮﺍﻥ ﻫﻢ( ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻣﺮﺩﻡ‪ ،‬ﻣﻮﻱ ﺳﺮ ﻭ ﺩﻧﺪﺍﻥ‬
‫ﻫﺎﻱ ﻛﻨﺪﻩ ﺷﺪﻩ ﻱ ﺧﻮﺩ ﺭﺍ ﭘﻨﻬﺎﻥ ﻭ ﺑﻲ ﺁﻥ ﻛﻪ ﺁﺳﻤﺎﻥ ﺑﺒﻴﻨﺪ‪ ،‬ﺩﺭ ﺳﻮﺭﺍﺥ ﻫﺎ ﻭ ﺷﻜﺎﻑ ﻫﺎﻱ ﺩﻳﻮﺍﺭ ﻣﻲ ﮔﺬﺍﺭﻧﺪ ﻭ ﺗﺮﺍﺷﻪ‬
‫ﻫﺎﻱ ﻧﺎﺧﻦ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﺧﻮﺍﻧﺪﻥ ﻭﺭﺩ ‪“ :‬ﻏﻢ ﺑﺮﻭ‪ .‬ﺷﺎﺩﻱ ﺑﻴﺎ‪ .‬ﻣﺤﻨﺖ ﺑﺮﻭ‪ .‬ﺭﻭﺯﻱ ﺑﻴﺎ‪ .‬ﺗﺎﺭﻳﻜﻲ ﺑﺮﻭ‪ .‬ﺭﻭﺷﻨﺎﻳﻲ ﺑﻴﺎ‪ ”.‬ﺩﺭ ﺯﻳﺮ ﺳ‪‬ﻔﺖ‬
‫)ﭘﺎﺷﻨﻪ ﻱ( ﺩﺭ ِﺧﺎﻧﻪ ﻣﻲ ﺭﻳﺰﻧﺪ‪.‬‬

‫‪ = .3‬ﻳﺴﻨﺎ ‪ ،48‬ﺑﻨﺪ ‪ .6‬ﮔﺰﻳﻨﺶ ﺍﻳﻦ ﮔﻔﺘﺎﺭ ﮔﺎﻫﺎﻧﻲ ﺩﺭ ﺍﻳﻦ ﺟﺎ ﺑﺮ ﺍﺳﺎﺱ ﻭﺟﻮﺩ ﻭﺍژﻩ ﻱ “ﮔﻴﺎﻩ” ﺩﺭ ﺁﻥ ﺍﺳﺖ‪ .‬ﺁﺩﻣﻲ ﺭﺍ‬
‫“ﺟﻬﺎﻥ ﻛﻮﭼﻚ” ﻣﻲ ﺍﻧﮕﺎﺷﺘﻨﺪ ﻭ ﭼﻨﻴﻦ ﻣﻲ ﭘﻨﺪﺍﺷﺘﻨﺪ ﻛﻪ ﻫﺮ ﻋﻨﺼﺮﻱ ﺩﺭ ﻭﺟﻮﺩ ﺍﻭ ﺍﺯ ﻋﻨﺼﺮﻱ ﻫﻤﺎﻧﻨﺪ ﺁﻥ ﺩﺭ ﻃﺒﻴﻌﺖ‬
‫ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﭘﺲ ﺍﺯ ﻣﺮگ ﺑﺪﺍﻥ ﺑﺎﺯ ﻣﻲ ﮔﺮﺩﺩ ﻭ ﺍﺯ ﺁﻥ ﺟﺎﺳﺖ ﻛﻪ ﺑﺎﺭ ﺩﻳﮕﺮ ﺑﻪ ﻫﻨﮕﺎﻡ ﺭﺳﺘﺎﺧﻴﺰ‪ ،‬ﺍﺳﺘﺨﻮﺍﻥ ﻫﺎﻱ ﻭﻱ ﺍﺯ‬
‫ﺧﺎﻙ‪ ،‬ﺧﻮﻥ ﻭﻱ ﺍﺯ ﺁﺏ‪ ،‬ﻣﻮﻱ ﻭﻱ ﺍﺯ ﮔﻴﺎﻫﺎﻥ ﻭ ﺯﻧﺪﮔﻲ ﻭﻱ ﺍﺯ ﺁﺗﺶ ﺑﺎﺯ ﻣﻲ ﮔﺮﺩﺩ‪).‬ﺑﻨﺪﻫﺸﻦ ﺑﺨﺶ ‪ 31‬ﻭ ﺭﺳﺎﻟﻪ ﻱ ﻋﻠﻤﺎﻱ‬
‫ﺍﺳﻼﻡ( ﺍﻳﻦ ﻳﻚ ﻧﻈﺮﻳﻪ ﻱ ﻛﻬﻦ ﺁﺭﻳﺎﻳﻲ ﺍﺳﺖ ﻛﻪ ﻧﺸﺎﻧﻪ ﻫﺎﻱ ﺁﻥ ﺩﺭ ﻫﻨﺪ)‪ ، (Rig-Veda X. 16, 3‬ﻳﻮﻧﺎﻥ )‪ilias‬‬
‫‪(VII. 99; Empedocles,fr. 378 : cf. Epicharmus ap. Plut. Consol. Ad Apoll.15‬‬
‫ﻭ ﺍﺳﻜﺎﻧﺪﻳﻨﺎﻭﻱ )‪ (Edda, Grimnismal 40‬ﻧﻴﺰ ﻳﺎﻓﺖ ﻣﻲ ﺷﻮﺩ‪).‬ﺯﻳﺮﻧﻮﻳﺲ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺑﺮ ﮔﺰﺍﺭﺵ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .4‬ﻳﻌﻨﻲ ﺑﺎ ﻫﺮ ﺷﻴﺎﺭﻱ ﻛﻪ ﻣﻲ ﻛﺸﻲ‪ ،‬ﻳﻚ ﺑﺎﺭ ﻧﻴﺎﻳﺶ “ﺍﻫﻮﻥ ﻭﻳﺮﻳﻪ” ﺭﺍ ﺑﺮﺧﻮﺍﻥ‪) .‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﺧﺮﺩﺍﺩ ﻳﺸﺖ ﺑﻨﺪ ‪(6‬‬

‫‪ = .5‬ﻳﺴﻨﺎ ‪ ،33‬ﺑﻨﺪ ‪.7‬‬

‫‪ = .6‬ﺑﻨﺪ ‪ 6‬ﻫﻤﻴﻦ ﻓﺮﮔﺮﺩ‪.‬‬

‫‪ .7‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ ﺩﻫﻢ‪ ،‬ﺑﻨﺪ ‪ .16‬ﻧﺎﺧﻦ ﻫﺎ ﺭﺍ ﺩﻭ ﭘﺎﺭﻩ ﻣﻲ ﻛﻨﻨﺪ ﻭ ﺧﺮﺩﻩ ﻧﺎﺧﻦ ﻫﺎ ﺭﺍ ﺑﺎ ﺍﺷﺎﺭﻩ ﻱ ﻣﺴﺘﻘﻴﻢ ﺑﻪ ﺳﻮﻱ‬
‫ﺷﻤﺎﻝ ‪ -‬ﻛﻪ ﮔﻔﺘﻪ ﻣﻲ ﺷﻮﺩ ﻧﺸﺎﻧﻪ ﺭﻭﻱ ﺑﻪ ﺳﻴﻨﻪ ﻱ ﺩﻳﻮﺍﻥ ﺍﺳﺖ ‪) -‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ ﻫﻔﺘﻢ‪ ،‬ﺑﻨﺪ ‪ (2‬ﺩﺭ ﮔﻮﺩﺍﻝ‬
‫ﻣﻲﺭﻳﺰﻧﺪ‪(Anquetil. Zend-Avesta II. 117 : India office Library. VIII. 80).‬‬

‫‪ = .8‬ﺑﻨﺪ ‪ 18‬ﻓﺮﮔﺮﺩ ﺷﺎﻧﺰﺩﻫﻢ‪.‬‬

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‫ﻓﺮﮔﺮﺩ ﻫﺠﺪﻫﻢ‬

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‫ﺑﺨﺶ ﻳﻜﻢ‬

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‫ﭼﻨﻴﻦ ﮔﻔﺖ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ‪:‬‬

‫ﺍﻱ ﺯﺭﺗﺸﺖ ﺍﺷﻮﻥ !‬

‫ﻛﺴﻲ ﻛﻪ “ﭘ‪‬ﻨﺎﻡ”)‪ (1‬ﺑﺮ ﺩﻫﺎﻥ ﺑﻨﺪﺩ‪ ،‬ﺍﻣﺎ ﻛﻤﺮ ﺑﻪ ] ﻧﮕﺎﻫﺪﺍﺭﻱ [ ﺩﻳﻦ ﻧﺒﺴﺘﻪ ﺑﺎﺷﺪ )‪ (2‬ﻫﺮﮔﺎﻩ ﺑﮕﻮﻳﺪ ‪“ :‬ﻣﻦ ﺁﺗـُﺮﺑﺎﻧﻢ‪ ”.‬ﺩﺭﻭﻍ‬
‫ﻣﻲ ﮔﻮﻳﺪ‪.‬‬

‫ﺍﻱ ﺯﺭﺗﺸﺖ ﺍﺷﻮﻥ !‬

‫ﺗﻮ ﺍﻭ ﺭﺍ ﺁﺗـُﺮﺑﺎﻥ ﻣﺨﻮﺍﻥ‪.‬‬

‫ﭼﻨﻴﻦ ﮔﻔﺖ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ‪.‬‬

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‫ﻛﺴﻲ ﻛﻪ “ﺧـْﺮَﻓـْﺴـْﺘـْﺮَﻏـَﻦ”)‪ (1‬ﺑﺮ ﺩﺳﺖ ﮔﻴﺮﺩ‪ ،‬ﺍﻣﺎ ﻛﻤﺮ ﺑﻪ ] ﻧﮕﺎﻫﺪﺍﺭﻱ [ ﺩﻳﻦ ﻧﺒﺴﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﻫﺮﮔﺎﻩ ﺑﮕﻮﻳﺪ ‪“ :‬ﻣﻦ‬
‫ﺁﺗﺮﺑﺎﻧﻢ‪ ”.‬ﺩﺭﻭﻍ ﻣﻲ ﮔﻮﻳﺪ‪.‬‬

‫ﺍﻱ ﺯﺭﺗﺸﺖ ﺍﺷﻮﻥ !‬

‫ﺗﻮ ﺍﻭ ﺭﺍ ﺁﺗﺮﺑﺎﻥ ﻣﺨﻮﺍﻥ‪.‬‬

‫ﭼﻨﻴﻦ ﮔﻔﺖ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ‪.‬‬

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‫ﻛﺴﻲ ﻛﻪ ﺩﺳﺘﻪ ﻫﺎﻱ ﺑ‪‬ﺮﺳ‪‬ﻢ ﺑﺮ ﺩﺳﺖ ﮔﻴﺮﺩ‪ ،‬ﺍﻣﺎ ﻛﻤﺮ ﺑﻪ ﺁﻳﻴﻦ ﻧﺒﺴﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﻫﺮﮔﺎﻩ ﺑﮕﻮﻳﺪ ‪“ :‬ﻣﻦ ﺁﺗﺮﺑﺎﻧﻢ‪ ”.‬ﺩﺭﻭﻍ ﻣﻲ‬
‫ﮔﻮﻳﺪ‪.‬‬

‫ﺍﻱ ﺯﺭﺗﺸﺖ ﺍﺷﻮﻥ !‬

‫ﺗﻮ ﺍﻭ ﺭﺍ ﺁﺗﺮﺑﺎﻥ ﻣﺨﻮﺍﻥ‪.‬‬

‫ﭼﻨﻴﻦ ﮔﻔﺖ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ‪.‬‬

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‫ﻛﺴﻲ ﻛﻪ “ﺍﺷﺘﺮﺍ ‪ -‬ﻣ‪‬ﻴ‪‬ﺮﻳ‪‬ﻪ” ﺭﺍ ﺑﻪ ﻛﺎﺭ ﮔﻴﺮﺩ‪ ،‬ﺍﻣﺎ ﻛﻤﺮ ﺑﻪ ﺁﻳﻴﻦ ﻧﺒﺴﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﻫﺮﮔﺎﻩ ﺑﮕﻮﻳﺪ ‪“ :‬ﻣﻦ ﺁﺗﺮﺑﺎﻧﻢ‪ ”.‬ﺩﺭﻭﻍ ﻣﻲ ﮔﻮﻳﺪ‪.‬‬

‫ﺍﻱ ﺯﺭﺗﺸﺖ ﺍﺷﻮﻥ !‬

‫ﺗﻮ ﺍﻭ ﺭﺍ ﺁﺗﺮﺑﺎﻥ ﻣﺨﻮﺍﻥ‪.‬‬

‫ﭼﻨﻴﻦ ﮔﻔﺖ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ‪(3).‬‬

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‫ﻛﺴﻲ ﻛﻪ ﺩﺭ ﺩﺭﺍﺯﻧﺎﻱ ﺷﺐ ﺑﺨﻮﺍﺑﺪ‪“ ،‬ﻳ‪‬ﺴﻨﻪ” ﻭ “ﮔﺎﻫﺎﻥ” ﻧﺴﺮﺍﻳﺪ‪ ،‬ﺩﺭ ﮔﻔﺘﺎﺭ ﻭ ﻛﺮﺩﺍﺭ ﭘ‪‬ﺮﻳﺴﺘﺎﺭ ﻧﺒﺎﺷﺪ‪ ،‬ﻫﺮﮔﺰ ﻧﻴﺎﻣﻮﺯﺩ ﻭ‬
‫ﻧﻴﺎﻣﻮﺯﺍﻧﺪ ﻭ ﺁﺭﺯﻭﻱ ﺯﻧﺪﮔﻲ ﺟﺎﻭﺩﺍﻧﻪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﻫﺮﮔﺎﻩ ﺑﮕﻮﻳﺪ ‪“ :‬ﻣﻦ ﺁﺗﺮﺑﺎﻧﻢ‪ ”.‬ﺩﺭﻭﻍ ﻣﻲ ﮔﻮﻳﺪ‪.‬‬

‫ﺍﻱ ﺯﺭﺗﺸﺖ ﺍﺷﻮﻥ !‬

‫ﺗﻮ ﺍﻭ ﺭﺍ ﺁﺗﺮﺑﺎﻥ ﻣﺨﻮﺍﻥ‪.‬‬

‫ﭼﻨﻴﻦ ﮔﻔﺖ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ‪(3).‬‬

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‫ﺍﻱ ﺯﺭﺗﺸﺖ ﺍﺷﻮﻥ !‬

‫ﺗﻮ ﻛﺴﻲ ﺭﺍ ﺁﺗﺮﺑﺎﻥ ﺑﺨﻮﺍﻥ ﻛﻪ ﺩﺭ ﺩﺭﺍﺯﻧﺎﻱ ﺷﺐ ﺑﻨﺸﻴﻨﺪ ﻭ ﺟﻮﻳﺎﻱ ﺧﻮﺍﺳﺖ ﺧﺪﺍﻭﻧﺪﻱ ﺷﻮﺩ ﻛﻪ ‪ :‬ﺁﺩﻣﻲ ﭼﮕﻮﻧﻪ ﻣﻲ ﺗﻮﺍﻧﺪ‬
‫ﺍﺯ ﻧﮕﺮﺍﻧﻲ ﺭﻫﺎﻳﻲ ﻳﺎﺑﺪ ﻭ ﺑﺎ ﺩﻟﻲ ﮔﺸﺎﺩﻩ ﻭ ﺳﺮﻱ ﭘ‪‬ﺮﺍﻣﻴﺪ‪ ،‬ﺑﻪ ﺳﺮ “ﭼﻴﻨﻮ‪‬ﺩﭘـُﻞ” ﺑﺮﺳﺪ )‪ (4‬ﻭ ﺍﺯ ﺟﻬﺎﻥ ﺩﻳﮕﺮ ‪ -‬ﺟﻬﺎﻥ ﺍﺷﻪ‪،‬‬
‫ﺟﻬﺎﻥ ﺷﻜﻮﻫﻤﻨﺪ‪ ،‬ﺑﻬﺘﺮﻳﻦ ﺟﻬﺎﻥ )ﺑﻬﺸﺖ( ‪ -‬ﺑﺮﺧﻮﺭﺩﺍﺭ ﺷﻮﺩ ؟‬

‫‪7‬‬

‫] ﺍﻱ ﺯﺭﺗﺸﺖ ! [ ﺍﻱ ﻧﻴﻜﻮﻛﺎﺭ !‬

‫ﺍﺯ ﻣﻦ ﺑﺨﻮﺍﻩ؛ ﺍﺯ ﻣﻦ ﻛﻪ ﺁﻓﺮﻳﺪﮔﺎﺭﻡ‪ ،‬ﻛﻪ ﺑﻬﺘﺮ ﺍﺯ ﻫﻤﻪ ﻱ ﺁﻓﺮﻳﺪﮔﺎﻧﻢ‪ ،‬ﻛﻪ ﺩﺍﻧﺎﺗﺮﻳﻨﻢ‪ ،‬ﻛﻪ ﺑﻬﺘﺮﻳﻦ ﭘﺎﺳﺦ ﮔﻮﻳﻨﺪﻩ ﺍﻡ ﻫﺮ‬
‫ﭘﺮﺳﺸﻲ ﺭﺍ ﻛﻪ ﺍﺯ ﻣﻦ ﺷﻮﺩ‪.‬‬

‫ﺍﺯ ﻣﻦ ﺑﺨﻮﺍﻩ ﻛﻪ ﺗﻮ ﺭﺍ ﺑﻬﺘﺮ ﺍﺳﺖ؛ ﻛﻪ ﺗﻮ ﺭﺍ ﺷﺎﺩﻱ ﺑﺨﺶ ﺗﺮ ﺍﺳﺖ‪.‬‬

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‫ﺯﺭﺗﺸﺖ ﺍﺯ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺮﺳﻴﺪ ‪:‬‬

‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﭼﻴﺴﺖ ﺁﻥ ﭼﻪ ﻧﻴﺮﻭﻱ “ﻣ‪‬ﺮِﺷَﻮﻥَ” ‪ -‬ﺁﻥ ﺳ‪‬ﺞ ﻧﻬﺎﻥ ﺭﻭﺍﻥ ‪ -‬ﺭﺍ ﻣﻲ ﺍﻓﺰﺍﻳﺪ ؟‬

‫‪9‬‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﻛﺮﺩﺍﺭ ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﻛﻴﺸﻲ ﻧﺎﺩﺭﺳﺖ ﺭﺍ ﺑﻴﺎﻣﻮﺯﺩ )‪ (5‬ﻭ ﻛﺴﻲ ﺭﺍ ﮔﻤﺮﺍﻩ ﻛﻨﺪ‪.‬‬

‫ﻛﺮﺩﺍﺭ ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﺳﻪ ﺳﺎﻝ ﺭﺍ ﻛـُﺸﺘﻲ ﻧﺎﺑﺴﺘﻪ )‪ (6‬ﻭ ﮔﺎﻫﺎﻥ ﻧﺎﺳﺮﻭﺩﻩ ﺳﭙﺮﻱ ﻛﻨﺪ ﻭ ﺑﻲ ﺳﺘﺎﻳﺶ ﺍﻳﺰﺩ ﺑﺎﻧﻮﻱ ﺁﺏ ﻫﺎ‬
‫ﺑﮕﺬﺭﺍﻧﺪ‪.‬‬

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‫ﻛﺮﺩﺍﺭ ﻛﺴﻲ ﻛﻪ ﺁﻥ ﮔﺮﻓﺘﺎﺭ ﺩﺭ ﺯﻧﺪﺍﻥ ﺭﺍ ﺁﺯﺍﺩ ﻛﻨﺪ‪ ،‬ﺑﻬﺘﺮ ﺍﺯ ﻛﺮﺩﺍﺭ ﻛﺴﻲ ﻧﻴﺴﺖ ﻛﻪ ﻣﺮﺩﻱ ﺭﺍ ﺯﻧﺪﻩ ﭘﻮﺳﺖ ﻛـَﻨـَﺪ ﻭ ﺳﺮ‬
‫ﺑﺒ‪‬ﺮﺩ‪(7).‬‬

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‫ﺁﻓﺮﻳﻦ ﮔﻮﻳﻲ ﺑﺮ ﻳﻚ ﺗﻦ ﺍَﺷﻤﻮﻍ ﻧﺎﺍَﺷَﻮ‪‬ﻥ ﺗﺒﺎﻫﻜﺎﺭ‪ ،‬ﺍﺯ ﺩﻫﺎﻥ ﺁﻓﺮﻳﻦ ﮔﻮﻱ ﻓﺮﺍﺗﺮ ﻧﻤﻲ ﺭﻭﺩ‪.‬‬

‫ﺁﻓﺮﻳﻦ ﮔﻮﻳﻲ ﺑﺮ ﺩﻭ ﺗﻦ ﺍَﺷﻤﻮﻍ ﻧﺎﺍَﺷَﻮ‪‬ﻥ ﺗﺒﺎﻫﻜﺎﺭ‪ ،‬ﺍﺯ ﺯﺑﺎﻥ ﺁﻓﺮﻳﻦ ﮔﻮﻱ ﻓﺮﺍﺗﺮ ﻧﻤﻲ ﺭﻭﺩ‪.‬‬

‫ﺁﻓﺮﻳﻦ ﮔﻮﻳﻲ ﺑﺮ ﺳﻪ ﺗﻦ‪ ،‬ﻧﺎﺳﻮﺩﻣﻨﺪ ﺍﺳﺖ‪.‬‬

‫ﺁﻓﺮﻳﻦ ﮔﻮﻳﻲ ﺑﺮ ﭼﻬﺎﺭﺗﻦ‪ ،‬ﻧﻔﺮﻳﻨﻲ ﺑﺮ ﺁﻓﺮﻳﻦ ﮔﻮﻱ ﺍﺳﺖ‪.‬‬

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‫ﻛﺴﻲ ﻛﻪ ﺍﺷﻤﻮﻍ ﻧﺎﺍﺷﻮﻥ ﺗﺒﺎﻫﻜﺎﺭ ﺭﺍ ﺷﻴﺮﻩ ﻱ “ﻫ‪‬ﻮﻡ” ﻳﺎ ﭘﺎﺭﻩ ﺍﻱ ﺍﺯ “ﻣ‪‬ﻴ‪‬ﺰﺩ” ﺁﻓﺮﻳﻦ ﺑﺮ ﺁﻥ ﺑﺮﺧﻮﺍﻧﺪﻩ‪ ،‬ﺑﺪﻫﺪ‪ ،‬ﻛﺮﺩﺍﺭﺵ ﺑﻬﺘﺮ‬
‫ﺍﺯ ﻛﺮﺩﺍﺭ ﺁﻥ ﻧﻴﺴﺖ ﻛﻪ ﺑﺎ ﻫﺰﺍﺭ ﺍﺳﺐ ﺑﻪ ﺷﻬﺮﻫﺎﻱ ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ ﺑﺘﺎﺯﺩ ﻭ ﻣﺮﺩﻣﺎﻥ ﺭﺍ ﺍﺯ ﺩﻡ ﺗﻴﻎ ﺑﮕﺬﺭﺍﻧﺪ ﻭ ﮔﻠﻪ ﻫﺎﻱ ﮔﺎﻭﺍﻥ‬
‫ﺭﺍ ﺑﻪ ﺗﺎﺭﺍﺝ ﺑﺮﺩ‪.‬‬

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‫ﺑﺨﺶ ﺩﻭﻡ‬

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‫] ﺍﻱ ﺯﺭﺗﺸﺖ ! [ ﺍﻱ ﻧﻴﻜﻮﻛﺎﺭ !‬

‫ﺍﺯ ﻣﻦ ﺑﺨﻮﺍﻩ؛ ﺍﺯ ﻣﻦ ﻛﻪ ﺁﻓﺮﻳﺪﮔﺎﺭﻡ‪ ،‬ﻛﻪ ﺑﻬﺘﺮ ﺍﺯ ﻫﻤﻪ ﻱ ﺁﻓﺮﻳﺪﮔﺎﻧﻢ‪ ،‬ﻛﻪ ﺩﺍﻧﺎﺗﺮﻳﻨﻢ‪ ،‬ﻛﻪ ﺑﻬﺘﺮﻳﻦ ﭘﺎﺳﺦ ﮔﻮﻳﻨﺪﻩ ﺍﻡ ﻫﺮ‬
‫ﭘﺮﺳﺸﻲ ﺭﺍ ﻛﻪ ﺍﺯ ﻣﻦ ﺷﻮﺩ‪.‬‬

‫ﺍﺯ ﻣﻦ ﺑﺨﻮﺍﻩ ﻛﻪ ﺗﻮ ﺭﺍ ﺑﻬﺘﺮ ﺍﺳﺖ؛ ﻛﻪ ﺗﻮ ﺭﺍ ﺷﺎﺩﻱ ﺑﺨﺶ ﺗﺮ ﺍﺳﺖ‪(8).‬‬

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‫ﺯﺭﺗﺸﺖ ﺍﺯ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺮﺳﻴﺪ ‪:‬‬

‫ﻛﻴﺴﺖ “ﺳﺮَﻭﺷﺎﻭ‪‬ﺭِﺯ”)‪ (9‬ﻓﺮﻣﺎﻧﺒﺮ ﺳﺮﻭﺵ ﭘﺎﺭﺳﺎﻱ ﻧﻴﺮﻭﻣﻨﺪ ﺗﻦ ‪ -‬ﻣﻨﺜﺰﻩ ﻱ ﺳﺨﺖ ﺭﺯﻡ ﺍﻓﺰﺍﺭ‪ ،‬ﺧﺪﺍﻭﻧﺪ ﺑﺮﺗﺮ ﻣ‪‬ﻨ‪‬ﺶ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﻱ ﺯﺭﺗﺸﺖ ﺍﺷﻮﻥ !‬

‫ﻣﺮﻏﻲ ﺍﺳﺖ ﺑﻪ ﻧﺎﻡ “ﭘ‪‬ﺮﻭﺩ‪‬ﺭﺵ”)‪ - (10‬ﻛﻪ ﻣﺮﺩﻡ ﺑ‪‬ﺪﺯﺑﺎﻥ‪ ،‬ﺍﻭ ﺭﺍ “ﻛـَﻬﺮﻛـَﺘﺎﺱ”)‪ (11‬ﻣﻲ ﺧﻮﺍﻧﻨﺪ ‪ -‬ﻣﺮﻏﻲ ﻛﻪ ﻫﻨﮕﺎﻡ ﺑﺎﻣﺪﺍﺩ‬
‫ﭘﮕﺎﻩ ﺑﺎﻧﮓ ﺑﺮ ﻣﻲ ﺩﺍﺭﺩ ‪:‬‬

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‫ﺍﻱ ﻣﺮﺩﻣﺎﻥ !‬

‫ﺑﭙﺎﺧﻴﺰﺩ ﻭ ﺑﻬﺘﺮﻳﻦ ﺍﺷﻪ ﺭﺍ ﺑﺴﺘﺎﻳﻴﺪ ﻛﻪ ﺩﻳﻮﺍﻥ ﺭﺍ ﻓﺮﻭ ﺍﻓﮕﻨﺪ‪(12).‬‬

‫ﺍﻳﻨﻚ “ﺑﻮﺷﺎﺳﭗ”)‪ (13‬ﺩﺭﺍﺯﺩﺳﺖ ﺑﺮ ﻓﺮﺍﺯ ﺳﺮ ﺷﻤﺎ ﺁﻳﺪ ﻭ ﻫﻤﻪ ﻱ ﺁﻓﺮﻳﺪﮔﺎﻥ ﺭﺍ ﻛﻪ ﺩﺭ ﻫﻤﺎﻥ ﺩﻡ ﺑﻴﺪﺍﺭ ﺷﺪﻩ ﺍﻧﺪ‪ ،‬ﺩﻳﮕﺮ‬
‫ﺑﺎﺭﻩ ﺑﻪ ﺧﻮﺍﺏ ﻓﺮﻭ ﺑﺮﺩ‪.‬‬

‫ﺑﻮﺷﺎﺳﭗ ﺩﻳﻮ‪ ،‬ﻫﺮ ﻳﻚ ﺍﺯ ﻣﺮﺩﻣﺎﻥ ﺭﺍ ﭼﻨﻴﻦ ﮔﻮﻳﺪ ‪:‬‬

‫ﺑﺨﻮﺍﺏ ! ﺩﺭ ﺧﻮﺍﺏ ﺑﻤﺎﻥ ! ﻫﻨﻮﺯ ﻫﻨﮕﺎﻡ ﺑﻴﺪﺍﺭﻱ )‪ (14‬ﻓﺮﺍﻧﺮﺳﻴﺪﻩ ﺍﺳﺖ !‬

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‫ﺑﺎﺯ ﺧﺮﻭﺱ ﮔﻮﻳﺪ ‪:‬‬

‫ﻫﺮﮔﺰ ﺩﺭ ﺳﻪ ﻛﺎﺭ ﻧﻴﻚ‪ ،‬ﺳﺴﺘﻲ ﺭﻭﺍ ﻣﺪﺍﺭ ‪ :‬ﺍﻧﺪﻳﺸﻪ ﻱ ﻧﻴﻚ‪ ،‬ﮔﻔﺘﺎﺭ ﻧﻴﻚ ﻭ ﻛﺮﺩﺍﺭ ﻧﻴﻚ‪.‬‬

‫ﻫﻤﻮﺍﺭﻩ ﺍﺯ ﺳﻪ ﻛﺎﺭ ﺑﺪ ﺭﻭﻱ ﮔﺮﺩﺍﻥ ﺑﺎﺵ ‪ :‬ﺍﻧﺪﻳﺸﻪ ﻱ ﺑﺪ‪ ،‬ﮔﻔﺘﺎﺭ ﺑﺪ ﻭ ﻛﺮﺩﺍﺭ ﺑﺪ‪.‬‬

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‫ﺩﺭ ﻧﺨﺴﺘﻴﻦ ﭘﺎﺱ ﺷﺐ‪ ،‬ﺁﺗﺶ ‪ -‬ﭘﺴﺮ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ‪ -‬ﺧﺎﻧﻪ ْﺧﺪﺍ ﺭﺍ ﺑﻪ ﻳﺎﺭﻱ ﻫﻤﻲ ﺧﻮﺍﻧﺪ ﻭ ﮔﻮﻳﺪ ‪:‬‬

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‫ﺍﻱ ﺧﺎﻧﻪ ﺧﺪﺍ !‬

‫ﺍﺯ ﺟﺎﻱ ﺑﺮﺧﻴﺰ‪ .‬ﻛـُﺸﺘﻲ ﺑﺮ ﻣﻴﺎﻥ ﺑﻨﺪ‪ .‬ﺟﺎﻣﻪ ﺑﺮ ﺗﻦ ﻛﻦ‪ .‬ﺩﺳﺘﺎﻥ ﺧﻮﻳﺶ ﺭﺍ ﺑﺸﻮﻱ ﻭ ﻫﻴﺰﻡ ﺑﺮﮔﻴﺮ ﻭ ﻧﺰﺩ ﻣﻦ ﺁﻭﺭ‪.‬‬

‫ﭘﻴﺶ ﺍﺯ ﺁﻥ ﻛﻪ “ﺁﺯﻱ”)‪ (15‬ﺩﻳﻮ ﺁﻓﺮﻳﺪﻩ ﺑﺪﻳﻦ ﺟﺎ ﺁﻳﺪ ﻭ ﺑﺎ ﻣﺎﻳﻪ ﻱ ﻫﺴﺘﻲ ﻣﻦ ﺑﺴﺘﻴﺰﺩ ﻭ ﻣﺮﺍ ﻧﺎﺑﻮﺩ ﻛﻨﺪ‪ ،‬ﻣﺮﺍ ﺑﺎ ﻫﻴﺰﻡ ﭘﺎﻙ‬
‫ﻭ ﺑﺎ ﺩﺳﺘﺎﻥ ﭘﺎﻙ‪ ‬ﺷﺴﺘﻪ‪ ،‬ﺑﺮﺍﻓﺮﻭﺯ‪(16).‬‬

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‫ﺩﺭ ﺩﻭﻣﻴﻦ ﭘﺎﺱ ﺷﺐ‪ ،‬ﺁﺗﺶ ‪ -‬ﭘﺴﺮ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ‪ -‬ﺑﺮﺯﻳﮕﺮ ﺭﺍ ﺑﻪ ﻳﺎﺭﻱ ﻫﻤﻲ ﺧﻮﺍﻧﺪ ﻭ ﮔﻮﻳﺪ ‪:‬‬

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‫ﺍﻱ ﺑﺮﺯﻳﮕﺮ !‬

‫ﺍﺯ ﺟﺎﻱ ﺑﺮﺧﻴﺰ‪ .‬ﻛـُﺸﺘﻲ ﺑﺮ ﻣﻴﺎﻥ ﺑﻨﺪ‪ .‬ﺟﺎﻣﻪ ﺑﺮ ﺗﻦ ﻛﻦ‪ .‬ﺩﺳﺘﺎﻥ ﺧﻮﻳﺶ ﺭﺍ ﺑﺸﻮﻱ ﻭ ﻫﻴﺰﻡ ﺑﺮﮔﻴﺮ ﻭ ﻧﺰﺩ ﻣﻦ ﺁﻭﺭ‪.‬‬

‫ﭘﻴﺶ ﺍﺯ ﺁﻥ ﻛﻪ “ﺁﺯﻱ” ﺩﻳﻮ ﺁﻓﺮﻳﺪﻩ ﺑﺪﻳﻦ ﺟﺎ ﺁﻳﺪ ﻭ ﺑﺎ ﻣﺎﻳﻪ ﻱ ﻫﺴﺘﻲ ﻣﻦ ﺑﺴﺘﻴﺰﺩ ﻭ ﻣﺮﺍ ﻧﺎﺑﻮﺩ ﻛﻨﺪ‪ ،‬ﻣﺮﺍ ﺑﺎ ﻫﻴﺰﻡ ﭘﺎﻙ ﻭ ﺑﺎ‬
‫ﺩﺳﺘﺎﻥ ﭘﺎﻙ‪ ‬ﺷﺴﺘﻪ‪ ،‬ﺑﺮﺍﻓﺮﻭﺯ‪(17).‬‬

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‫ﺩﺭ ﺳﻮﻣﻴﻦ ﭘﺎﺱ ﺷﺐ‪ ،‬ﺁﺗﺶ ‪ -‬ﭘﺴﺮ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ‪ -‬ﺳﺮﻭﺵ ﭘﺎﺭﺳﺎ ﺭﺍ ﺑﻪ ﻳﺎﺭﻱ ﻫﻤﻲ ﺧﻮﺍﻧﺪ ﻭ ﮔﻮﻳﺪ ‪:‬‬

‫ﺍﻱ ﺳﺮﻭﺵ ﭘﺎﺭﺳﺎﻱ ﺑ‪‬ﺮﺯﻣﻨﺪ !‬

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‫ﺑﻪ ﻳﺎﺭﻱ ﻣﻦ ﺑﺸﺘﺎﺏ ﺗﺎ ﻳﻜﻲ ﺍﺯ ﻣﺮﺩﻣﺎﻥ ‪ -‬ﭘﻴﺶ ﺍﺯ ﺁﻥ ﻛﻪ “ﺁﺯﻱ” ﺩﻳﻮ ﺁﻓﺮﻳﺪﻩ ﺑﺪﻳﻦ ﺟﺎ ﺁﻳﺪ ﻭ ﺑﺎ ﻣﺎﻳﻪ ﻱ ﻫﺴﺘﻲ ﻣﻦ‬
‫ﺑﺴﺘﻴﺰﺩ ﻭ ﻣﺮﺍ ﻧﺎﺑﻮﺩ ﻛﻨﺪ ‪ -‬ﺑﺎ ﺩﺳﺘﺎﻥ ﭘﺎﻙ‪ ‬ﺷﺴﺘﻪ‪ ،‬ﻫﻴﺰﻡ ﭘﺎﻙ ﻧﺰﺩ ﻣﻦ ﺁﻭﺭﺩ‪.‬‬

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‫ﭘﺲ ﺁﻧﮕﺎﻩ‪ ،‬ﺳﺮﻭﺵ ﭘﺎﺭﺳﺎ‪ ،‬ﻣﺮﻏﻲ ﺭﺍ ﻛﻪ “ﭘ‪‬ﺮﻭﺩ‪‬ﺭﺵ” ﻧﺎﻡ ﺩﺍﺭﺩ ‪ -‬ﻭ ﻣﺮﺩﻡ ﺑﺪ ﺯﺑﺎﻥ ﺍﻭ ﺭﺍ “ﻛﻬﺮﻛﺘﺎﺱ” ﻣﻲ ﺧﻮﺍﻧﻨﺪ ‪ -‬ﺑﻴﺪﺍﺭ‬
‫ﻣﻲ ﻛﻨﺪ ﻭ ﻣﺮﻍ‪ ،‬ﺑﺎﻧﮓ ﺑﺮﻣﻲ ﺁﻭﺭﺩ ﻭ ﺩﻣﻴﺪﻥ ﺑﺎﻣﺪﺍﺩ ﺭﺍ ﻧﻮﻳﺪ ﻣﻲ ﺩﻫﺪ ‪:‬‬

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‫ﺍﻱ ﻣﺮﺩﻣﺎﻥ !‬

‫ﺑﭙﺎﺧﻴﺰﺩ ﻭ ﺑﻬﺘﺮﻳﻦ ﺍﺷﻪ ﺭﺍ ﺑﺴﺘﺎﻳﻴﺪ ﻛﻪ ﺩﻳﻮﺍﻥ ﺭﺍ ﻓﺮﻭ ﺍﻓﮕﻨﺪ‪.‬‬

‫ﺍﻳﻨﻚ “ﺑﻮﺷﺎﺳﭗ” ﺩﺭﺍﺯﺩﺳﺖ ﺑﺮ ﻓﺮﺍﺯ ﺳﺮ ﺷﻤﺎ ﺁﻳﺪ ﻭ ﻫﻤﻪ ﻱ ﺁﻓﺮﻳﺪﮔﺎﻥ ﺭﺍ ﻛﻪ ﺩﺭ ﻫﻤﺎﻥ ﺩﻡ ﺑﻴﺪﺍﺭ ﺷﺪﻩ ﺍﻧﺪ‪ ،‬ﺩﻳﮕﺮ ﺑﺎﺭﻩ ﺑﻪ‬
‫ﺧﻮﺍﺏ ﻓﺮﻭ ﺑﺮﺩ‪.‬‬

‫ﺑﻮﺷﺎﺳﭗ ﺩﻳﻮ‪ ،‬ﻫﺮ ﻳﻚ ﺍﺯ ﻣﺮﺩﻣﺎﻥ ﺭﺍ ﭼﻨﻴﻦ ﮔﻮﻳﺪ ‪:‬‬

‫ﺑﺨﻮﺍﺏ ! ﺩﺭ ﺧﻮﺍﺏ ﺑﻤﺎﻥ ! ﻫﻨﻮﺯ ﻫﻨﮕﺎﻡ ﺑﻴﺪﺍﺭﻱ ﻓﺮﺍﻧﺮﺳﻴﺪﻩ ﺍﺳﺖ !‬

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‫ﺑﺎﺯ ﺧﺮﻭﺱ ﮔﻮﻳﺪ ‪:‬‬

‫ﻫﺮﮔﺰ ﺩﺭ ﺳﻪ ﻛﺎﺭ ﻧﻴﻚ‪ ،‬ﺳﺴﺘﻲ ﺭﻭﺍ ﻣﺪﺍﺭ ‪ :‬ﺍﻧﺪﻳﺸﻪ ﻱ ﻧﻴﻚ‪ ،‬ﮔﻔﺘﺎﺭ ﻧﻴﻚ ﻭ ﻛﺮﺩﺍﺭ ﻧﻴﻚ‪.‬‬

‫ﻫﻤﻮﺍﺭﻩ ﺍﺯ ﺳﻪ ﻛﺎﺭ ﺑﺪ ﺭﻭﻱ ﮔﺮﺩﺍﻥ ﺑﺎﺵ ‪ :‬ﺍﻧﺪﻳﺸﻪ ﻱ ﺑﺪ‪ ،‬ﮔﻔﺘﺎﺭ ﺑﺪ ﻭ ﻛﺮﺩﺍﺭ ﺑﺪ‪(18).‬‬

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‫ﺁﻧﮕﺎﻩ ﻫﻢ ﺑﺴﺘﺮﺍﻥ ﺑﻪ ﻳﻜﺪﻳﮕﺮ ﻣﻲ ﮔﻮﻳﻨﺪ ‪:‬‬

‫ﺑﺮﺧﻴﺰ‪ .‬ﺍﻳﻦ ﺧﺮﻭﺱ ﺍﺳﺖ ﻛﻪ ﻣﺮﺍ ﻣﻲ ﺧﻮﺍﻧﺪ‪.‬‬

‫ﻫﺮ ﻳﻚ ﺍﺯ ﺁﻥ ﺩﻭ ﻛﻪ ﻧﺨﺴﺖ ﺍﺯ ﺟﺎﻱ ﺑﺮﺧﻴﺰﺩ‪ ،‬ﻧﺨﺴﺖ ﺑﻪ ﺑﻬﺸﺖ ﺭﻭﺩ‪.‬‬

‫ﻫﺮ ﻳﻚ ﺍﺯ ﺁﻥ ﺩﻭ ﻛﻪ ﻧﺨﺴﺖ ﺑﺎ ﺩﺳﺘﺎﻥ ﭘﺎﻙ‪ ‬ﺷﺴﺘﻪ‪ ،‬ﻫﻴﺰﻡ ﭘﺎﻙ ﻧﺰﺩ ﺁﺗﺶ ‪ -‬ﭘﺴﺮ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ‪ -‬ﺑﺮﺩ‪ ،‬ﺁﺗﺶ ﺍﺯ ﺍﻭ ﺧﺸﻨﻮﺩ‬
‫ﺷﻮﺩ ﻭ ﺑﺮ ﺍﻭ ﺧﺸﻢ ﻧﮕﻴﺮﺩ ﻭ ﺁﻥ ﭼﻪ ﺭﺍ ﻛﻪ ﻧﻴﺎﺯ ﺩﺍﺭﺩ‪ ،‬ﺑﺪﻭ ﺑﺨﺸﺪ ﻭ ﺑﺮﺍﻱ ﺍﻭ ﭼﻨﻴﻦ ﺧﻮﺍﺳﺘﺎﺭ ﺍﻓﺰﻭﻧﻲ ﺷﻮﺩ ‪:‬‬

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‫ﺑﺸﻮﺩ ﻛﻪ ﮔﻠﻪ ﻫﺎﻱ ﮔﺎﻭﺍﻥ ﺗﻮ ﺍﻓﺰﻭﻥ ﺷﻮﺩ ﻭ ﺍﺯ ﭘﺴﺮﺍﻥ ﺑﺴﻴﺎﺭ ﺑﻬﺮﻩ ﻣﻨﺪ ﺷﻮﺩﻱ‪.‬‬

‫ﺑﺸﻮﺩ ﻛﻪ ﺍﻧﺪﻳﺸﻪ ﻭ ﺯﻳﺮﻛﻲ ﺗﻮ ﺍﻓﺰﺍﻳﺶ ﻳﺎﺑﺪ‪.‬‬

‫ﺑﺸﻮﺩ ﻛﻪ ﺭﻭﺍﻥ ﺗﻮ ﺩﺭ ﺗﻜﺎﭘﻮ ﺑﺎﺷﺪ‪.‬‬

‫ﺑﺸﻮﺩ ﻛﻪ ﻫﻤﻪ ﻱ ﺷﺐ ﻫﺎﻱ ﺯﻧﺪﮔﻲ ﺭﺍ ﺑﺎ ﺷﺎﺩﻛﺎﻣﻲ ﻭ ﺭﻭﺍﻥ ﺧﻮﺷﻲ ﺑﺴﺮ ﺁﻭﺭﻱ‪.‬‬

‫ﭼﻨﻴﻦ ﺍﺳﺖ ﺍﻓﺰﻭﻥ ﺧﻮﺍﻫﻲ ﺁﺗﺶ‪ ،‬ﺁﻭﺭﻧﺪﻩ ﻱ ﻫﻴﺰﻡ ﺧﺸﻚ ﺭﺍ‪ ،‬ﻫﻴﺰﻣﻲ ﻛﻪ ﺍﺷﻮﻧﺎﻧﻪ ﺩﺭ ﺭﻭﺷﻨﺎﻳﻲ ﺭﻭﺯ ﻭﺍﺭﺳﻲ ﻭ ﭘﺎﻛﻴﺰﻩ‬
‫ﺷﺪﻩ ﺑﺎﺷﺪ‪.‬‬

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‫ﻛﺴﻲ ﻛﻪ ﺑﻪ ﻣﻬﺮﺑﺎﻧﻲ ﻭ ﭘﺮﻫﻴﺰﮔﺎﺭﻱ ﺟﻔﺘﻲ ﺍﺯ ﺍﻳﻦ ﻣﺮﻍ ِﻣﻦ “ﭘﺮﻭﺩﺭﺵ” ‪ -‬ﻧﺮﻳﻨﻪ ﺍﻱ ﻭ ﻣﺎﺩﻳﻨﻪ ﺍﻱ ‪ (19) -‬ﺑﻪ ﺍﺷﻮﻥ ﻣﺮﺩﻱ‬
‫ﺑﺪﻫﺪ‪ ،‬ﭼﻨﺎﻥ ﺍﺳﺖ ﻛﻪ ﺧﺎﻧﻪ ﺍﻱ ﺑﺎ ﺻﺪ ﺳﺘﻮﻥ ﻭ ﻫﺰﺍﺭ ﺗﻴﺮ ﻭ ﺩﻩ ﻫﺰﺍﺭ ﭘﻨﺠﺮﻩ ﻱ ﺑﺰﺭگ ﻭ ﺩﻩ ﻫﺰﺍﺭ ﺩﺭﻳﭽﻪ ﺑﺪﻭ ﺩﺍﺩﻩ ﺷﺪﻩ‬
‫ﺑﺎﺷﺪ‪(20).‬‬

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‫ﻛﺴﻲ ﻛﻪ ﻫﻤﭽﻨﺪ ﻣﺮﻍ ِﻣﻦ “ﭘﺮﻭﺩﺭﺵ” ﮔﻮﺷﺖ ﺑﻪ ﺍﺷﻮﻥ ﻣﺮﺩ ﺑﺪﻫﺪ‪ ،‬ﻣﻦ ‪ -‬ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ‪ -‬ﻧﻴﺎﺯﻱ ﻧﻤﻲ ﺑﻴﻨﻢ ﻛﻪ ﺍﺯ ﺍﻭ‬
‫ﭘﺮﺳﺸﻲ ﺩﻳﮕﺮ ﺑﺎﺭﻩ ﻛﻨﻢ‪ .‬ﺍﻭ ﻳﻜﺮﺍﺳﺖ ﺑﻪ ﺑﻬﺸﺖ ﺧﻮﺍﻫﺪ ﺭﻓﺖ‪.‬‬

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‫ﺑﺨﺶ ﺳﻮﻡ‬

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‫ﺳﺮﻭﺵ ﭘﺎﺭﺳﺎ‪ ،‬ﮔﺮﺯ ﺁﺧﺘﻪ ﺩﺭ ﺩﺳﺖ‪ ،‬ﺍﺯ ﺩ‪‬ﺭﻭﺝ ﭘﺮﺳﻴﺪ ‪:‬‬

‫ﺍﻱ ﺩﺭﻭﺝ ﺗﻴﺮﻩ ﺭﻭﺯ ﻭ ﺗﺒﻬﻜﺎﺭ !‬

‫ﺁﻳﺎ ﺗﻮ ﺩﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ‪ ،‬ﺑﻪ ﺗﻨﻬﺎﻳﻲ ﻭ ﺑﻲ ﺁﻥ ﻛﻪ ﻧﺮﻳﻨﻪ ﺍﻱ ﺑﻪ ﺗﻮ ﻧﺰﺩﻳﻚ ﺷﻮﺩ‪ ،‬ﺑﺎﺭﻭﺭ ﻣﻲ ﺷﻮﻱ ؟‬

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‫ﭘﺲ ﺩﺭﻭﺝ‪ ‬ﺩﻳﻮ ِﻧﻴﺮﻧﮓ ﺑﺎﺯ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﻱ ﺳﺮﻭﺵ ﭘﺎﺭﺳﺎﻱ ﺑﺮﺯﻣﻨﺪ !‬

‫ﭼﻨﻴﻦ ﻧﻴﺴﺖ‪ .‬ﻣﻦ ﺩﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ‪ ،‬ﺑﻪ ﺗﻨﻬﺎﻳﻲ ﻭ ﺑﻲ ﺁﻥ ﻛﻪ ﻧﺮﻳﻨﻪ ﺍﻱ ﺑﻪ ﻣﻦ ﻧﺰﺩﻳﻚ ﺷﻮﺩ‪ ،‬ﺑﺎﺭﻭﺭ ﻧﻤﻲ ﺷﻮﻡ‪.‬‬

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‫ﭼﻬﺎﺭ ﻧﺮﻳﻨﻪ ﺍﻧﺪ ﻛﻪ ﺍﺯ ﺁﻥ ﻣ‪‬ﻨـَﻨﺪ‪ .‬ﺁﻧﺎﻥ ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﻣﺮﺍ ﺁﺑﺴﺘﻦ ﻓﺮﺯﻧﺪﺍﻥ ﻣﻲ ﻛﻨﻨﺪ ﻛﻪ ﺩﻳﮕﺮ ﻧﺮﻳﻨﮕﺎﻥ‪ ،‬ﻣﺎﺩﻳﻨﮕﺎﻥ ﺧﻮﻳﺶ‬
‫ﺭﺍ‪.‬‬

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‫ﺳﺮﻭﺵ ﭘﺎﺭﺳﺎ‪ ،‬ﮔﺮﺯ ﺁﺧﺘﻪ ﺩﺭ ﺩﺳﺖ‪ ،‬ﺍﺯ ﺩﺭﻭﺝ ﭘﺮﺳﻴﺪ ‪:‬‬

‫ﺍﻱ ﺩﺭﻭﺝ ﺗﻴﺮﻩ ﺭﻭﺯ ﻭ ﺗﺒﻬﻜﺎﺭ !‬

‫ﻛﻴﺴﺖ ﻧﺨﺴﺘﻴﻦ ﺗﻦ ﺍﺯ ﻧﺮﻳﻨﮕﺎﻥ ﺗﻮ ؟‬

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‫ﭘﺲ ﺩﺭﻭﺝ ﺩﻳﻮ ﻧﻴﺮﻧﮓ ﺑﺎﺯ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﻱ ﺳﺮﻭﺵ ﭘﺎﺭﺳﺎﻱ ﺑﺮﺯﻣﻨﺪ !‬

‫ﻧﺨﺴﺘﻴﻦ ﻧﺮﻳﻨﻪ ﻱ ﻣﻦ ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﺍﺷﻮﻧﻲ ﺑﻪ ﺧﺎﻧﻤﺎﻥ ﻭﻱ ﺩﺭﺁﻳﺪ ﻭ ﺍﻭ ﺍﺯ ﮔﻨﺠﻴﻨﻪ ﻱ ﮔﺮﺍﻧﺒﻬﺎﻱ ﺧﻮﻳﺶ‪ ،‬ﭼﻴﺰﻱ ‪ -‬ﻫﺮ‬
‫ﭼﻨﺪ ﺍﻧﺪﻙ ﻣﺎﻳﻪ ‪ -‬ﺑﻪ ﻭﻱ ﻧﺪﻫﺪ‪(21).‬‬

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‫ﭼﻨﻴﻦ ﻛﺴﻲ ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﻣﺮﺍ ﺁﺑﺴﺘﻦ ﻓﺮﺯﻧﺪﺍﻥ ﻣﻲ ﻛﻨﺪ ﻛﻪ ﺩﻳﮕﺮ ﻧﺮﻳﻨﮕﺎﻥ‪ ،‬ﻣﺎﺩﻳﻨﮕﺎﻥ ﺧﻮﻳﺶ ﺭﺍ‪.‬‬

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‫ﺳﺮﻭﺵ ﭘﺎﺭﺳﺎ‪ ،‬ﮔﺮﺯ ﺁﺧﺘﻪ ﺩﺭ ﺩﺳﺖ‪ ،‬ﺍﺯ ﺩﺭﻭﺝ ﭘﺮﺳﻴﺪ ‪:‬‬

‫ﺍﻱ ﺩﺭﻭﺝ ﺗﻴﺮﻩ ﺭﻭﺯ ﻭ ﺗﺒﻬﻜﺎﺭ !‬

‫ﭼﻪ ﭼﻴﺰ ﻣﻲ ﺗﻮﺍﻧﺪ ﺗﺎﻭﺍﻥ ﺍﻳﻦ ﻛﺮﺩﺍﺭ ﺑﺎﺷﺪ ؟‬

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‫ﭘﺲ ﺩﺭﻭﺝ ﺩﻳﻮ ﻧﻴﺮﻧﮓ ﺑﺎﺯ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﻱ ﺳﺮﻭﺵ ﭘﺎﺭﺳﺎﻱ ﺑﺮﺯﻣﻨﺪ !‬

‫ﭼﻨﻴﻦ ﭼﻴﺰﻱ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺁﻥ ﻣﺮﺩ ﺑﻪ ﻣﻬﺮﺑﺎﻧﻲ ﻭ ﭘﺮﻫﻴﺰﮔﺎﺭﻱ ﻭ ﺑﻲ ﺁﻥ ﻛﻪ ﺍﺯ ﺍﻭ ﺧﻮﺍﺳﺘﻪ ﺑﺎﺷﻨﺪ‪ ،‬ﺍﺯ ﮔﻨﺠﻴﻨﻪ ﻱ ﮔﺮﺍﻧﺒﻬﺎﻱ‬
‫ﺧﻮﻳﺶ‪ ،‬ﭼﻴﺰﻱ ‪ -‬ﻫﺮ ﭼﻨﺪ ﺍﻧﺪﻙ ﻣﺎﻳﻪ ‪ -‬ﺑﻪ ﻳﻜﻲ ﺍﺯ ﺍﺷﻮﻧﺎﻥ ﺑﺪﻫﺪ‪.‬‬

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‫ﺍﻭ ﺑﺪﻳﻦ ﻛﺎﺭ ﺧﻮﻳﺶ‪ ،‬ﻓﺮﺯﻧﺪﺍﻥ ﻣﺮﺍ ﺩﺭ ﺯﻫﺪﺍﻥ ﭼﻨﺎﻥ ﺍﺯ ﻣﻴﺎﻥ ﻣﻲ ﺑﺮﺩ ﻛﻪ ﮔﺮﮔﻲ ﭼﺎﺭﭘﺎﻱ‪ ،‬ﻛﻮﺩﻛﻲ ﺭﺍ ﺍﺯ ﺯﻫﺪﺍﻥ ﻣﺎﺩﺭﻱ‬
‫ﺑﻴﺮﻭﻥ ﻛﺸﺪ ﻭ ﺑﺮﺩ‪‬ﺭﺩ‪.‬‬

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‫ﺳﺮﻭﺵ ﭘﺎﺭﺳﺎ‪ ،‬ﮔﺮﺯ ﺁﺧﺘﻪ ﺩﺭ ﺩﺳﺖ‪ ،‬ﺍﺯ ﺩﺭﻭﺝ ﭘﺮﺳﻴﺪ ‪:‬‬

‫ﺍﻱ ﺩﺭﻭﺝ ﺗﻴﺮﻩ ﺭﻭﺯ ﻭ ﺗﺒﻬﻜﺎﺭ !‬

‫ﻛﻴﺴﺖ ﺩﻭﻣﻴﻦ ﺗﻦ ﺍﺯ ﻧﺮﻳﻨﮕﺎﻥ ﺗﻮ ؟‬

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‫ﭘﺲ ﺩﺭﻭﺝ ﺩﻳﻮ ﻧﻴﺮﻧﮓ ﺑﺎﺯ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﻱ ﺳﺮﻭﺵ ﭘﺎﺭﺳﺎﻱ ﺑﺮﺯﻣﻨﺪ !‬

‫ﺩﻭﻣﻴﻦ ﻧﺮﻳﻨﻪ ﻣﻦ ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﺑﺮ ﻫﻤﻪ ﻱ ﺭﻭﻱ ﭘﺎﻱ ﺧﻮﻳﺶ ﺑﺸﺎﺷَﺪ‪.‬‬

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‫ﭼﻨﻴﻦ ﻛﺴﻲ ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﻣﺮﺍ ﺁﺑﺴﺘﻦ ﻓﺮﺯﻧﺪﺍﻥ ﻣﻲ ﻛﻨﺪ ﻛﻪ ﺩﻳﮕﺮ ﻧﺮﻳﻨﮕﺎﻥ‪ ،‬ﻣﺎﺩﻳﻨﮕﺎﻥ ﺧﻮﻳﺶ ﺭﺍ‪.‬‬

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‫ﺳﺮﻭﺵ ﭘﺎﺭﺳﺎ‪ ،‬ﮔﺮﺯ ﺁﺧﺘﻪ ﺩﺭ ﺩﺳﺖ‪ ،‬ﺍﺯ ﺩﺭﻭﺝ ﭘﺮﺳﻴﺪ ‪:‬‬

‫ﺍﻱ ﺩﺭﻭﺝ ﺗﻴﺮﻩ ﺭﻭﺯ ﻭ ﺗﺒﻬﻜﺎﺭ !‬

‫ﭼﻪ ﭼﻴﺰ ﻣﻲ ﺗﻮﺍﻧﺪ ﺗﺎﻭﺍﻥ ﺍﻳﻦ ﻛﺮﺩﺍﺭ ﺑﺎﺷﺪ ؟)‪(22‬‬

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‫ﭘﺲ ﺩﺭﻭﺝ ﺩﻳﻮ ﻧﻴﺮﻧﮓ ﺑﺎﺯ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﻱ ﺳﺮﻭﺵ ﭘﺎﺭﺳﺎﻱ ﺑﺮﺯﻣﻨﺪ !‬

‫ﭼﻨﻴﻦ ﭼﻴﺰﻱ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺁﻥ ﻣﺮﺩ ﭘﺲ ﺍﺯ ﺑﺮﺧﺎﺳﺘﻦ ﺍﺯ ﺷﺎﺷﻴﺪﻥ ﻭ ﺳﻪ ﮔﺎﻡ ﺩﻭﺭ ﺭﻓﺘﻦ ﺍﺯ ﺁﻥ ﺟﺎ‪ ،‬ﺳﻪ ﺑﺎﺭ ﻧﻴﺎﻳﺶ “ﺍَﻫﻮﻥ‬
‫ﻭ‪‬ﻳﺮﻳ‪‬ﻪ ‪ ،(23)”...‬ﺩﻭ ﺑﺎﺭ ﻧﻴﺎﻳﺶ “ﻫﻮﻣ‪‬ﺘـَﻨﻢ‪ ،(24)”...‬ﺳﻪ ﺑﺎﺭ ﻧﻴﺎﻳﺶ “ﻫﻮﺧﺸَﺜﺮﻭﺗﻤﺎﻡ ‪ ،(25)”...‬ﻭ ﺑﺎﺭ ﺩﻳﮕﺮ ﻧﻴﺎﻳﺶ “ﺍَﻫﻮﻥ‬
‫ﻭ‪‬ﻳﺮﻳ‪‬ﻪ ‪ ”...‬ﻭ ﻳﻚ ﺑﺎﺭ ﻧﻴﺎﻳﺶ “ﻳـِﻨﮕﻬﻪ ﻫﺎﺗـَﻢ ‪ (26) ”...‬ﺭﺍ ﺑﺮﺧﻮﺍﻧﺪ‪.‬‬

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‫ﺍﻭ ﺑﺪﻳﻦ ﻛﺎﺭ ﺧﻮﻳﺶ‪ ،‬ﻓﺮﺯﻧﺪﺍﻥ ﻣﺮﺍ ﺩﺭ ﺯﻫﺪﺍﻥ ﭼﻨﺎﻥ ﺍﺯ ﻣﻴﺎﻥ ﻣﻲ ﺑﺮﺩ ﻛﻪ ﮔﺮﮔﻲ ﭼﺎﺭﭘﺎﻱ‪ ،‬ﻛﻮﺩﻛﻲ ﺭﺍ ﺍﺯ ﺯﻫﺪﺍﻥ ﻣﺎﺩﺭﻱ‬
‫ﺑﻴﺮﻭﻥ ﻛﺸﺪ ﻭ ﺑﺮﺩ‪‬ﺭﺩ‪(27).‬‬

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‫ﺳﺮﻭﺵ ﭘﺎﺭﺳﺎ‪ ،‬ﮔﺮﺯ ﺁﺧﺘﻪ ﺩﺭ ﺩﺳﺖ‪ ،‬ﺍﺯ ﺩﺭﻭﺝ ﭘﺮﺳﻴﺪ ‪:‬‬

‫ﺍﻱ ﺩﺭﻭﺝ ﺗﻴﺮﻩ ﺭﻭﺯ ﻭ ﺗﺒﻬﻜﺎﺭ !‬

‫ﻛﻴﺴﺖ ﺳﻮﻣﻴﻦ ﺗﻦ ﺍﺯ ﻧﺮﻳﻨﮕﺎﻥ ﺗﻮ ؟)(‬

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‫ﭘﺲ ﺩﺭﻭﺝ ﺩﻳﻮ ﻧﻴﺮﻧﮓ ﺑﺎﺯ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﻱ ﺳﺮﻭﺵ ﭘﺎﺭﺳﺎﻱ ﺑﺮﺯﻣﻨﺪ !‬

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‫ﺳﻮﻣﻴﻦ ﻧﺮﻳﻨﻪ ﻱ ﻣﻦ ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﻫﻨﮕﺎﻡ ﺧﻮﺍﺏ ﻣﻨﻲ ﻓﺮﻭ ﺭﻳﺰﺩ‪(29).‬‬

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‫ﭼﻨﻴﻦ ﻛﺴﻲ ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﻣﺮﺍ ﺁﺑﺴﺘﻦ ﻓﺮﺯﻧﺪﺍﻥ ﻣﻲ ﻛﻨﺪ ﻛﻪ ﺩﻳﮕﺮ ﻧﺮﻳﻨﮕﺎﻥ‪ ،‬ﻣﺎﺩﻳﻨﮕﺎﻥ ﺧﻮﻳﺶ ﺭﺍ‪.‬‬

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‫ﺳﺮﻭﺵ ﭘﺎﺭﺳﺎ‪ ،‬ﮔﺮﺯ ﺁﺧﺘﻪ ﺩﺭ ﺩﺳﺖ‪ ،‬ﺍﺯ ﺩﺭﻭﺝ ﭘﺮﺳﻴﺪ ‪:‬‬

‫ﺍﻱ ﺩﺭﻭﺝ ﺗﻴﺮﻩ ﺭﻭﺯ ﻭ ﺗﺒﻬﻜﺎﺭ !‬

‫ﭼﻪ ﭼﻴﺰ ﻣﻲ ﺗﻮﺍﻧﺪ ﺗﺎﻭﺍﻥ ﺍﻳﻦ ﻛﺮﺩﺍﺭ ﺑﺎﺷﺪ ؟)‪(30‬‬

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‫ﭘﺲ ﺩﺭﻭﺝ ﺩﻳﻮ ﻧﻴﺮﻧﮓ ﺑﺎﺯ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﻱ ﺳﺮﻭﺵ ﭘﺎﺭﺳﺎﻱ ﺑﺮﺯﻣﻨﺪ !‬

‫ﭼﻨﻴﻦ ﭼﻴﺰﻱ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺁﻥ ﻣﺮﺩ‪ ،‬ﻫﻨﮕﺎﻡ ﺑﺮﺧﺎﺳﺘﻦ ﺍﺯ ﺧﻮﺍﺏ‪ ،‬ﺳﻪ ﺑﺎﺭ ﻧﻴﺎﻳﺶ “ﺍَﻫﻮﻥ ﻭ‪‬ﻳﺮﻳ‪‬ﻪ ‪ ،”...‬ﺩﻭ ﺑﺎﺭ ﻧﻴﺎﻳﺶ‬
‫“ﻫﻮﻣ‪‬ﺘـَﻨﻢ‪ ،”...‬ﺳﻪ ﺑﺎﺭ ﻧﻴﺎﻳﺶ “ﻫﻮﺧﺸَﺜﺮﻭﺗﻤﺎﻡ ‪ ،”...‬ﻭ ﺑﺎﺭ ﺩﻳﮕﺮ ﻧﻴﺎﻳﺶ “ﺍَﻫﻮﻥ ﻭ‪‬ﻳﺮﻳ‪‬ﻪ ‪ ”...‬ﻭ ﻳﻚ ﺑﺎﺭ ﻧﻴﺎﻳﺶ “ﻳـِﻨﮕﻬﻪ‬
‫ﻫﺎﺗـَﻢ ‪ ”...‬ﺭﺍ ﺑﺮﺧﻮﺍﻧﺪ‪(31).‬‬

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‫ﺍﻭ ﺑﺪﻳﻦ ﻛﺎﺭ ﺧﻮﻳﺶ‪ ،‬ﻓﺮﺯﻧﺪﺍﻥ ﻣﺮﺍ ﺩﺭ ﺯﻫﺪﺍﻥ ﭼﻨﺎﻥ ﺍﺯ ﻣﻴﺎﻥ ﻣﻲ ﺑﺮﺩ ﻛﻪ ﮔﺮﮔﻲ ﭼﺎﺭﭘﺎﻱ‪ ،‬ﻛﻮﺩﻛﻲ ﺭﺍ ﺍﺯ ﺯﻫﺪﺍﻥ ﻣﺎﺩﺭﻱ‬
‫ﺑﻴﺮﻭﻥ ﻛﺸﺪ ﻭ ﺑﺮﺩ‪‬ﺭﺩ‪(27).‬‬

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‫ﭘﺲ ﺁﻧﮕﺎﻩ‪ ،‬ﺁﻥ ﻣﺮﺩ ] ﻣ‪‬ﻨﻲ ﺩﺭ ﺧﻮﺍﺏ ﻓﺮﻭﺭﻳﺨﺘﻪ [ ﺍﻣﺸﺎﺳﭙﻨﺪ ﺳﭙﻨﺪﺍﺭﻣﺬ ﺭﺍ ﺑﮕﻮﻳﺪ ‪:‬‬

‫ﺍﻱ ﺳﭙﻨﺪﺍﺭﻣﺬ !‬

‫ﻣﻦ ﺍﻳﻦ ﻣﺮﺩ ﺭﺍ ﺑﻪ ﺗﻮ ﻣﻲ ﺳﭙﺎﺭﻡ‪ ،‬ﺗﻮ ﺍﻳﻦ ﻣﺮﺩ ﺭﺍ ﺩﺭ ﺭﻭﺯ ﺑﺰﺭگ ﺭﺳﺘﺎﺧﻴﺰ ﺑﻪ ﻣﻦ ﺑﺎﺯ ﭘﺲ ﺩﻩ‪ .‬ﺍﻭ ﺭﺍ ﺑﺴﺎﻥ ﻣﺮﺩﻱ ﺷﻨﺎﺳﺎﻱ‬
‫“ﮔﺎﻫﺎﻥ” ﻭ “ﻳﺴﻨﻪ”‪ ،‬ﻣﺮﺩﻱ ﺩﻳﻦ ﺁﮔﺎﻩ ﻭ ﭘﺎﺳﺦ ﮔﻮﻱ ﺭﺍﺯﻫﺎﻱ ﺩﻳﻦ‪ ،‬ﻣﺮﺩﻱ ﺧﺮﺩﻣﻨﺪ ﻭ ﺯﻳﺮﻙ ﻭ ﺗﻦ ‪ -‬ﻣﻨﺜﺮﻩ ﺑﻪ ﻣﻦ ﺑﺎﺯ ﭘﺲ‬
‫ﺩﻩ‪.‬‬

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‫ﭘﺲ ﺍﻭ ﺭﺍ ﺑﻪ ﻧﺎﻡ “ﺁﺗﺶ ﺩﺍﺩ” ﻳﺎ “ﺁﺗﺶ ﺗﺒﺎﺭ” ﻳﺎ “ﺁﺗﺶ ﺯﺍﺩ” ﻳﺎ “ﺁﺗﺶ ﺑﻮﻡ” ﻳﺎ ﻫﺮ ﻧﺎﻡ ﺩﻳﮕﺮﻱ ﻛﻪ ﺑﺎ “ﺁﺗﺶ” ﭘﻴﻮﻧﺪ ﻳﺎﻓﺘﻪ‬
‫ﺑﺎﺷﺪ‪ ،‬ﺑﺨﻮﺍﻥ‪(32).‬‬

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‫ﺳﺮﻭﺵ ﭘﺎﺭﺳﺎ‪ ،‬ﮔﺮﺯ ﺁﺧﺘﻪ ﺩﺭ ﺩﺳﺖ‪ ،‬ﺍﺯ ﺩﺭﻭﺝ ﭘﺮﺳﻴﺪ ‪:‬‬

‫ﺍﻱ ﺩﺭﻭﺝ ﺗﻴﺮﻩ ﺭﻭﺯ ﻭ ﺗﺒﻬﻜﺎﺭ !‬

‫ﻛﻴﺴﺖ ﭼﻬﺎﺭﻣﻴﻦ ﺗﻦ ﺍﺯ ﻧﺮﻳﻨﮕﺎﻥ ﺗﻮ ؟‬

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‫ﭘﺲ ﺩﺭﻭﺝ ﺩﻳﻮ ﻧﻴﺮﻧﮓ ﺑﺎﺯ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﻱ ﺳﺮﻭﺵ ﭘﺎﺭﺳﺎﻱ ﺑﺮﺯﻣﻨﺪ !‬

‫ﭼﻬﺎﺭﻣﻴﻦ ﻧﺮﻳﻨﻪ ﻱ ﻣﻦ ﻛﺴﻲ ﺍﺳﺖ ‪ -‬ﺧﻮﺍﻩ ﻣﺮﺩ‪ ،‬ﺧﻮﺍﻩ ﺯﻥ ‪ -‬ﻛﻪ ﭘﺲ ﺍﺯ ﭘﺎﻧﺰﺩﻩ ﺳﺎﻟﮕﻲ “ﻛـُﺸﺘﻲ” ﺑﺮ ﺗﻦ ﻧﺒﻨﺪﺩ ﻭ‬
‫“ﺳ‪‬ﺪﺭﻩ” ﻧﭙﻮﺷﺪ‪.‬‬

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‫ﺩﺭ ﭼﻬﺎﺭﻣﻴﻦ ﮔﺎﻡ )‪ (33‬ﻣﺎ ﺩﻳﻮﺍﻥ‪ ،‬ﺑﻲ ﺩﺭﻧﮓ ﺯﺑﺎﻥ ﻭ ﻣﻐﺰ ﺍﻭ ﺭﺍ ﺗﺒﺎﻩ ﻛﻨﻴﻢ ﻭ ﺍﻭ ﺍﺯ ﺁﻥ ﭘﺲ ﺑﺎ ﻧﻴﺮﻭﻣﻨﺪﻱ ﮔﺎﻡ ﺩﺭ ﺭﺍﻩ ﻭﻳﺮﺍﻥ‬
‫ﻛﺮﺩﻥ ﺟﻬﺎﻥ “ﺳﭙﻨﺪ ﻣﻴﻨﻮ” ﮔﺬﺍﺭﺩ ﻭ ﻫﻤﭽﻮﻥ ﺟﺎﻭﺩﺍﻥ ﻭ “ﺯﻧﺪﻳﻜﺎﻥ”)‪ (34‬ﺑﻪ ﺗﺒﺎﻫﻲ ﺟﻬﺎﻥ ﻛﻤﺮ ﺑﻨﺪﺩ‪.‬‬

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‫ﺳﺮﻭﺵ ﭘﺎﺭﺳﺎ‪ ،‬ﮔﺮﺯ ﺁﺧﺘﻪ ﺩﺭ ﺩﺳﺖ‪ ،‬ﺍﺯ ﺩﺭﻭﺝ ﭘﺮﺳﻴﺪ ‪:‬‬

‫ﺍﻱ ﺩﺭﻭﺝ ﺗﻴﺮﻩ ﺭﻭﺯ ﻭ ﺗﺒﻬﻜﺎﺭ !‬

‫ﭼﻪ ﭼﻴﺰ ﻣﻲ ﺗﻮﺍﻧﺪ ﺗﺎﻭﺍﻥ ﺍﻳﻦ ﻛﺮﺩﺍﺭ ﺑﺎﺷﺪ ؟‬

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‫ﭘﺲ ﺩﺭﻭﺝ ﺩﻳﻮ ﻧﻴﺮﻧﮓ ﺑﺎﺯ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﻱ ﺳﺮﻭﺵ ﭘﺎﺭﺳﺎﻱ ﺑﺮﺯﻣﻨﺪ !‬

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‫ﭼﻨﻴﻦ ﮔﻨﺎﻫﻲ ﺭﺍ ﻫﻴﭻ ﺗﺎﻭﺍﻧﻲ ﻧﻴﺴﺖ‪.‬‬

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‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﻣﺮﺩﻱ ﭘﺲ ﺍﺯ ﭘﺎﻧﺰﺩﻩ ﺳﺎﻟﮕﻲ ﻛُﺸﺘﻲ ﻧﺎﺑﺴﺘﻪ ﻳﺎ ﺳ‪‬ﺪﺭﻩ ﻧﺎﭘﻮﺷﻴﺪﻩ‪ ،‬ﮔﺎﻡ ﺑﺮ ﺩﺍﺭﺩ‪. ..‬‬

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‫ﺩﺭ ﭼﻬﺎﺭﻣﻴﻦ ﮔﺎﻡ ﻣﺎ ﺩﻳﻮﺍﻥ‪ ،‬ﺑﻲ ﺩﺭﻧﮓ ﺯﺑﺎﻥ ﻭ ﻣﻐﺰ ﺍﻭ ﺭﺍ ﺗﺒﺎﻩ ﻛﻨﻴﻢ ﻭ ﺍﻭ ﺍﺯ ﺁﻥ ﭘﺲ ﺑﺎ ﻧﻴﺮﻭﻣﻨﺪﻱ ﮔﺎﻡ ﺩﺭ ﺭﺍﻩ ﻭﻳﺮﺍﻥ ﻛﺮﺩﻥ‬
‫ﺟﻬﺎﻥ “ﺳﭙﻨﺪ ﻣﻴﻨﻮ” ﮔﺬﺍﺭﺩ ﻭ ﻫﻤﭽﻮﻥ ﺟﺎﻭﺩﺍﻥ ﻭ “ﺯﻧﺪﻳﻜﺎﻥ” ﺑﻪ ﺗﺒﺎﻫﻲ ﺟﻬﺎﻥ ﻛﻤﺮ ﺑﻨﺪﺩ‪(35).‬‬

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‫ﺑﺨﺶ ﭼﻬﺎﺭﻡ‬

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‫] ﺍﻱ ﺯﺭﺗﺸﺖ ! [ ﺍﻱ ﻧﻴﻜﻮﻛﺎﺭ !‬

‫ﺍﺯ ﻣﻦ ﺑﺨﻮﺍﻩ؛ ﺍﺯ ﻣﻦ ﻛﻪ ﺁﻓﺮﻳﺪﮔﺎﺭﻡ‪ ،‬ﻛﻪ ﺑﻬﺘﺮ ﺍﺯ ﻫﻤﻪ ﻱ ﺁﻓﺮﻳﺪﮔﺎﻧﻢ‪ ،‬ﻛﻪ ﺩﺍﻧﺎﺗﺮﻳﻨﻢ‪ ،‬ﻛﻪ ﺑﻬﺘﺮﻳﻦ ﭘﺎﺳﺦ ﮔﻮﻳﻨﺪﻩ ﺍﻡ ﻫﺮ‬
‫ﭘﺮﺳﺸﻲ ﺭﺍ ﻛﻪ ﺍﺯ ﻣﻦ ﺷﻮﺩ‪.‬‬

‫ﺍﺯ ﻣﻦ ﺑﺨﻮﺍﻩ ﻛﻪ ﺗﻮ ﺭﺍ ﺑﻬﺘﺮ ﺍﺳﺖ؛ ﻛﻪ ﺗﻮ ﺭﺍ ﺷﺎﺩﻱ ﺑﺨﺶ ﺗﺮ ﺍﺳﺖ‪(36).‬‬

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‫ﺯﺭﺗﺸﺖ ﺍﺯ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺮﺳﻴﺪ ‪:‬‬

‫ﻛﻴﺴﺖ ﻛﻪ ﺗﻮ ﺭﺍ ﺑﻪ ﺗﻠﺦ ﺗﺮﻳﻦ ﺍﻧﺪﻭﻩ ﺩﭼﺎﺭ ﻣﻲ ﻛﻨﺪ ؟‬

‫ﻛﻴﺴﺖ ﻛﻪ ﺗﻮ ﺭﺍ ﺑﺎ ﺗﻠﺦ ﺗﺮﻳﻦ ﺩﺭﺩ‪ ،‬ﺩﺭﺩﻣﻨﺪ ﻣﻲ ﻛﻨﺪ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﭼﻨﻴﻦ ﻛﺴﻲ “ﺟ‪‬ﻬﻲ”)‪ (37‬ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺭﻭﺳﭙﻴﮕﺮﻱ ﺩﺭ ﭘﻲ ﺍﺷﻮﻥ ﻭ ﻧﺎﺍﺷﻮﻥ‪ ،‬ﻣﺰﺩﺍﭘﺮﺳﺖ ﻭ ﺩﻳﻮﭘﺮﺳﺖ ﻭ ﻧﻴﻜﻮﻛﺎﺭ ﻣﻲ‬
‫ﺭﻭﺩ‪(38).‬‬

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‫ﻧﮕﺎﻩ ﺍﻭ ﻳﻚ ﺳﻮﻡ ﺍﺯ ﺳﻴﻼﺏ ﻫﺎﻱ ﺭﻭﺍﻥ ﻛﻮﻫﺴﺎﺭﺍﻥ ﺭﺍ ﻣﻲ ﺧﺸﻜﺎﻧﺪ‪.‬‬

‫ﻧﮕﺎﻩ ﺍﻭ ﻳﻚ ﺳﻮﻡ ﺍﺯ ﮔﻴﺎﻫﺎﻥ ﺭﻭﻳﺎﻥ ﺯﻳﺒﺎﻱ ﺯﺭﻳﻦ ﻓﺎﻡ ﺭﺍ ﻣﻲ ﭘﮋﻣﺮﺍﻧﺪ‪.‬‬

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‫ﻧﮕﺎﻩ ﺍﻭ ﻳﻚ ﺳﻮﻡ ﺍﺯ ﺭﺳﺘﻨﻲ ﻫﺎﻳﻲ ﺭﺍ ﻛﻪ ﭘﻮﺷﺶ ﺯﻣﻴﻦ ﺍﺳﺖ )‪ (39‬ﻣﻲ ﭘﮋﻣﺮﺍﻧﺪ‪.‬‬

‫ﻧﺰﺩﻳﻚ ﺷﺪﻥ ﺑﺪﻭ ﻳﻚ ﺳﻮﻡ ﺍﺯ ﺍﻧﺪﻳﺸﻪ ﻱ ﻧﻴﻚ‪ ،‬ﮔﻔﺘﺎﺭ ﻧﻴﻚ ﻭ ﻛﺮﺩﺍﺭ ﻧﻴﻚ ﻭ ﻳﻚ ﺳﻮﻡ ﺍﺯ ﻧﻴﺮﻭﻣﻨﺪﻱ ﻭ ﺗﻮﺍﻥ ﺍﺷﻮﻥ ﻣﺮﺩ‬
‫ﺭﺍ ﻣﻲ ﻛﺎﻫﺪ‪(40).‬‬

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‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﺑﺮﺍﺳﺘﻲ ﻣﻦ ‪ -‬ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ‪ -‬ﻣﻲ ﮔﻮﻳﻢ ‪:‬‬

‫ﭼﻨﻴﻦ ﺁﻓﺮﻳﺪﮔﺎﻧﻲ ﺑﻴﺶ ﺍﺯ ﻣﺎﺭﺍﻥ ﺷﻴﺒﺎ )‪ ،(41‬ﺑﻴﺶ ﺍﺯ ﮔﺮﮔﺎﻥ ﺯﻭﺯﻩ ﻛﺶ‪ ،‬ﺑﻴﺶ ﺍﺯ ﻣﺎﺩﻩ ﮔﺮﮔﻲ ﺩﺭﻧﺪﻩ ﻛﻪ ﺑﺮ ﮔﻠﻪ ﺷﺒﻴﺨﻮﻥ‬
‫ﺯﻧﺪ‪ ،‬ﺑﻴﺶ ﺍﺯ ﻣﺎﺩﻩ ﻏﻮﻛﻲ ﻛﻪ ﺑﺎ ﻫﺰﺍﺭ ﮔﻠﻪ ﺍﺯ ﺗﺨﻢ ﻫﺎﻳﺶ ﺑﺮ ﺁﺏ ﻫﺎ ﻓﺮﻭﺩ ﺁﻳﺪ‪ ،‬ﺳﺰﺍﻭﺍﺭ ﻛﺸﺘﻦ ﺍﻧﺪ‪.‬‬

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‫] ﺍﻱ ﺯﺭﺗﺸﺖ ! [ ﺍﻱ ﻧﻴﻜﻮﻛﺎﺭ !‬

‫ﺍﺯ ﻣﻦ ﺑﺨﻮﺍﻩ؛ ﺍﺯ ﻣﻦ ﻛﻪ ﺁﻓﺮﻳﺪﮔﺎﺭﻡ‪ ،‬ﻛﻪ ﺑﻬﺘﺮ ﺍﺯ ﻫﻤﻪ ﻱ ﺁﻓﺮﻳﺪﮔﺎﻧﻢ‪ ،‬ﻛﻪ ﺩﺍﻧﺎﺗﺮﻳﻨﻢ‪ ،‬ﻛﻪ ﺑﻬﺘﺮﻳﻦ ﭘﺎﺳﺦ ﮔﻮﻳﻨﺪﻩ ﺍﻡ ﻫﺮ‬
‫ﭘﺮﺳﺸﻲ ﺭﺍ ﻛﻪ ﺍﺯ ﻣﻦ ﺷﻮﺩ‪.‬‬

‫ﺍﺯ ﻣﻦ ﺑﺨﻮﺍﻩ ﻛﻪ ﺗﻮ ﺭﺍ ﺑﻬﺘﺮ ﺍﺳﺖ؛ ﻛﻪ ﺗﻮ ﺭﺍ ﺷﺎﺩﻱ ﺑﺨﺶ ﺗﺮ ﺍﺳﺖ‪.‬‬

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‫ﺯﺭﺗﺸﺖ ﺍﺯ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺮﺳﻴﺪ ‪:‬‬

‫ﺍﮔﺮ ﻣﺮﺩﻱ ﺩﺍﻧﺴﺘﻪ ﻭ ﺁﮔﺎﻫﺎﻧﻪ )‪ (42‬ﺑﺎ ﺯﻧﻲ ﺩﺷﺘﺎﻥ ‪ -‬ﺧﻮﺍﻩ ﺩﺷﺘﺎﻥ ﺑﻬﻨﺠﺎﺭ‪ ،‬ﺧﻮﺍﻩ ﺩﺷﺘﺎﻥ ﻧﺎﺑﻬﻨﺠﺎﺭ ‪ -‬ﺩﺷﺘﺎﻥ ﻣﺮﺯﻱ ﻛﻨﺪ ﻭ‬
‫ﺁﻥ ﺯﻥ ﺑﻪ ﺳﺎﺯﮔﺎﺭﻱ ﻭ ﺩﺍﻧﺴﺘﻪ ﻭ ﺁﮔﺎﻫﺎﻧﻪ ﺑﺪﻳﻦ ﺩﺷﺘﺎﻥ ﻣﺮﺯﻱ ﺗﻦ ﺩﺭ ﺩﻫﺪ‪ ،‬ﺗﺎﻭﺍﻥ ﻭ ﭘﺎﺩﺍﻓﺮﻩ ﻱ ﺁﻥ ﻣﺮﺩ ﺑﺮﺍﻱ ﮔﻨﺎﻫﻲ ﻛﻪ ﺍﻭ‬
‫ﻭ ﺁﻥ ﺯﻥ ﻛﺮﺩﻩ ﺍﻧﺪ‪ ،‬ﭼﻴﺴﺖ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﮔﺮ ﻣﺮﺩﻱ ﺩﺍﻧﺴﺘﻪ ﻭ ﺁﮔﺎﻫﺎﻧﻪ ﺑﺎ ﺯﻧﻲ ﺩﺷﺘﺎﻥ ‪ -‬ﺧﻮﺍﻩ ﺩﺷﺘﺎﻥ ﺑﻬﻨﺠﺎﺭ‪ ،‬ﺧﻮﺍﻩ ﺩﺷﺘﺎﻥ ﻧﺎﺑﻬﻨﺠﺎﺭ ‪ -‬ﺩﺷﺘﺎﻥ ﻣﺮﺯﻱ ﻛﻨﺪ ﻭ ﺁﻥ‬
‫ﺯﻥ ﺑﻪ ﺳﺎﺯﮔﺎﺭﻱ ﻭ ﺩﺍﻧﺴﺘﻪ ﻭ ﺁﮔﺎﻫﺎﻧﻪ ﺑﺪﻳﻦ ﺩﺷﺘﺎﻥ ﻣﺮﺯﻱ ﺗﻦ ﺩﺭ ﺩﻫﺪ‪(43).‬‬

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‫ﺁﻥ ﻣﺮﺩ ﺑﺎﻳﺪ ﺍﺷﻮﻧﺎﻧﻪ ﻭ ﭘﺮﻫﻴﺰﮔﺎﺭﺍﻧﻪ ﻫﺰﺍﺭ ﺳﺮ ﺳﺘﻮﺭ ﻛﻮﭼﻚ ﺭﺍ ﺑﻜﺸﺪ ﻭ ﺍﻧﺪﺭﻭﻧﻪ ﻱ ﺁﻥ ﻫﺎ ﺭﺍ ﻫﻤﺮﺍﻩ ﺑﺎ “ﺯ‪‬ﻭﺭ” ﺑﻪ ﺁﺗﺶ‬
‫)‪ (44‬ﭘﻴﺸﻜﺶ ﻛﻨﺪ‪.‬‬

‫ﺍﻭ ﺑﺎﻳﺪ ﺍﺳﺘﺨﻮﺍﻥ ﻫﺎﻱ ﺷﺎﻧﻪ ﺭﺍ ﺑﻪ ﺍﻳﺰﺩ ﺑﺎﻧﻮﻱ ﺁﺏ ﻫﺎ ﭘﻴﺸﻜﺶ ﻛﻨﺪ‪(45).‬‬

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‫ﺍﻭ ﺑﺎﻳﺪ ﺍﺷﻮﻧﺎﻧﻪ ﻭ ﭘﺮﻫﻴﺰﮔﺎﺭﺍﻧﻪ ﻫﺰﺍﺭ ﺑﺴﺘﻪ ﻫﻴﺰﻡ ﺍﺯ ﭼﻮﺏ ﻧﺮﻡ “ﺍﻭﺭﻭﺍﺳﻨﻲ” ﻳﺎ “ﻭ‪‬ﻫﻮ ‪ -‬ﮔﻮﻥ” ﻳﺎ “ﻭ‪‬ﻫﻮ ‪ -‬ﻛﺮﺗﻲ” ﻳﺎ “ﻫﺬﺍ ‪-‬‬
‫ﻧﺌﭙﺘﺎ” ﻳﺎ ﻫﺮ ﮔﻴﺎﻩ ﺧﻮﺷﺒﻮﻱ ﺩﻳﮕﺮﻱ ﻧﺰﺩ ﺁﺗﺶ ﺑﺮﺩ‪.‬‬

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‫ﺍﻭ ﺑﺎﻳﺪ ﻫﺰﺍﺭ ﺩﺳﺘﻪ “ﺑﺮﺳﻢ” ﺭﺍ ﺑﺒﻨﺪﺩ ﻭ ﻭﻳﮋﻩ ﻱ ﺁﻳﻴﻦ ﻧﻴﺎﻳﺶ ﻛﻨﺪ‪.‬‬

‫ﺍﻭ ﺑﺎﻳﺪ ﺍﺷﻮﻧﺎﻧﻪ ﻭ ﭘﺮﻫﻴﺰﮔﺎﺭﺍﻧﻪ ﻫﺰﺍﺭ “ﺯﻭﺭ” ﻫﻤﺮﺍﻩ ﺑﺎ “ﻫﻮﻡ” ﻭ ﺷﻴﺮ ﺑﻪ ﭘﺎﻛﻴﺰﮔﻲ ﺁﻣﺎﺩﻩ ﺷﺪﻩ ‪ -‬ﻛﻪ ﺍﺷﻮﻥ ﻣﺮﺩﻱ ﺁﻥ ﻫﺎ ﺭﺍ ﺍﺯ‬
‫ﺁﻻﻳﺶ ﭘﺎﻟﻮﺩﻩ ﺑﺎﺷﺪ ‪ -‬ﻫﻤﺮﺍﻩ ﺑﺎ ﺭﻳﺸﻪ ﻫﺎﻱ ﮔﻴﺎﻩ “ﻫﺬﺍ ‪ -‬ﻧﺌﭙﺘﺎ” ﭘﻴﺸﻜﺶ ﺍﻳﺰﺩ ﺑﺎﻧﻮﻱ ﺁﺏ ﻫﺎ ﻛﻨﺪ‪.‬‬

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‫ﺍﻭ ﺑﺎﻳﺪ ﻫﺰﺍﺭ ﻣﺎﺭ ﺑﺮ ﺷﻜﻢ ﺧﺰﻧﺪﻩ ﻭ ﺩﻭ ﻫﺰﺍﺭ ﺍﺯ ﮔﻮﻧﻪ ﻫﺎﻱ ﺩﻳﮕﺮ ﻣﺎﺭﺍﻥ ﺭﺍ ﺑﻜـُﺸﺪ‪(46).‬‬

‫ﺍﻭ ﺑﺎﻳﺪ ﻫﺰﺍﺭ ﺗﺎ ﺍﺯ ﻗﻮﺭﺑﺎﻏﮕﺎﻧﻲ ﺭﺍ ﻛﻪ ﺩﺭ ﺧﺸﻜﻲ ﻣﻲ ﺯﻳﻨﺪ ﻭ ﺩﻭ ﻫﺰﺍﺭ ﺗﺎ ﺍﺯ ﻗﻮﺭﺑﺎﻏﮕﺎﻥ ﺁﺑﺰﻱ ﺭﺍ ﺑﻜـُﺸﺪ‪(47).‬‬

‫ﺍﻭ ﺑﺎﻳﺪ ﻫﺰﺍﺭ ﻣﻮﺭ ﺩﺍﻧﻪ ﻛﺶ ﻭ ﺩﻭ ﻫﺰﺍﺭ ﺍﺯ ﮔﻮﻧﻪ ﻫﺎﻱ ﺩﻳﮕﺮ ﻣﻮﺭﺍﻥ ﺭﺍ ﺑﻜـُﺸﺪ‪(48).‬‬

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‫ﺍﻭ ﺑﺎﻳﺪ ﺳﻲ ﭘﻞ ﺑﺮ ﺁﺑﺮﺍﻫﻪ ﻫﺎ ﺑﺴﺎﺯﺩ‪.‬‬

‫ﺍﻭ ﺑﺎﻳﺪ ﻫﺰﺍﺭ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺍﺳﭙﻬﻪ ‪ -‬ﺍﺷﺘﺮﺍ‪ ،‬ﻫﺰﺍﺭ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳﺮﻭﺷﻮ ‪ -‬ﭼﺮﻥ ﺭﺍ ﺑﺮﺗﺎﺑﺪ‪(49).‬‬

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‫ﭼﻨﻴﻦ ﺍﺳﺖ ﺗﺎﻭﺍﻥ ﻭ ﭘﺎﺩﺍﻓﺮﻩ ﻱ ﻛﻪ ﺍﻭ ﺑﺎﻳﺪ ﺑﺎﺭ ﺁﻥ ﺭﺍ ﺑﺮ ﺩﻭﺵ ﻛﺸﺪ ﺗﺎ ﺍﺯ ﮔﻨﺎﻩ ﻛﺮﺩﺍﺭ ﻧﺎﺭﻭﺍﻱ ﺧﻮﻳﺶ ﭘﺎﻙ ﺷﻮﺩ‪.‬‬

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‫ﺍﮔﺮ ﺍﻭ ﺍﻳﻦ ﺗﺎﻭﺍﻥ ﻭ ﭘﺎﺩﺍﻓﺮﻩ ﺭﺍ ﺑﭙﺬﻳﺮﺩ‪ ،‬ﺑﻪ ﺟﻬﺎﻥ ﺍﺷﻮﻧﺎﻥ ﺩﺭﻣﻲ ﺁﻳﺪ؛ ﺍﻣﺎ ﺍﮔﺮ ﺁﻥ ﺭﺍ ﻧﭙﺬﻳﺮﺩ‪ ،‬ﺑﻪ ﺟﻬﺎﻥ ﺩﺭﻭﻧﺪﺍﻥ‪ ،‬ﺑﺪﺍﻥ‬
‫ﺟﻬﺎﻥ ﺗﺎﺭﻳﻚ ﻛﻪ ﺍﺯ ﺗﺎﺭﻳﻜﻲ ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﻭ ﺯﺍﺩﻩ ﻱ ﺗﺎﺭﻳﻜﻲ ﺍﺳﺖ‪ ،‬ﻓﺮﻭﻣﻲ ﺍﻓﺘﺪ‪.‬‬

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‫ﭘﺎﻧﻮﺷﺖ ﻫﺎ ‪:‬‬

‫‪ .1‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ ﭼﻬﺎﺭﺩﻫﻢ‪ ،‬ﺑﻨﺪ ‪.8‬‬

‫‪ .2‬ﻭﺍژﻩ ﺍﻱ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺟﺎ ﺑﻪ “ﺑﺴﺘﻦ” ﺑﺮﮔﺮﺩﺍﻧﺪﻩ ﺷﺪﻩ‪ ،‬ﻫﻤﺎﻥ ﺍﺳﺖ ﻛﻪ ﺑﺮﺍﻱ ﺑﺴﺘﻦ “ﻛـُﺸﺘﻲ” )ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﺑﻨﺪ ‪54‬‬
‫ﻫﻤﻴﻦ ﻓﺮﮔﺮﺩ( ﺑﻪ ﻛﺎﺭ ﻣﻲ ﺭﻭﺩ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﻣﻌﻨﻲ ﻛﺎﻣﻞ ﻋﺒﺎﺭﺕ‪ ،‬ﺍﻳﻦ ﺍﺳﺖ ‪“ :‬ﻛﻤﺮ ﺑﻪ ﺩﻳﻦ ﻧﺒﺴﺘﻪ‪ ،‬ﻫﻤﭽﻮﻥ ﻛﻤﺮ ﺑﺎ ﻛﺸﺘﻲ‬
‫ﻧﺒﺴﺘﻪ” ﻭ ﻳﺎ ﺑﻪ ﺻﻮﺭﺕ ﻣﺜﺒﺖ ‪“ :‬ﻛﻤﺮ ﺑﻪ ﺩﻳﻦ ﺑﺴﺘﻪ‪ ،‬ﻫﻤﭽﻮﻥ ﻛﻤﺮ ﺑﺎ ﻛﺸﺘﻲ ﺑﺴﺘﻪ” ﻳﻌﻨﻲ ﻛﺴﻲ ﻛﻪ ﻫﺮﮔﺰ ﺩﺳﺖ ﺍﺯ ﺩﻳﻦ‬
‫ﻧﻤﻲ ﻛﺸﺪ ﻳﺎ ﺑﺪﺍﻥ ﮔﻮﻧﻪ ﻛﻪ ﺍﺯ ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ )ﺯﻧﺪ( ﻭﻧﺪﻳﺪﺍﺩ‪ ،‬ﺑﺮ ﻣﻲ ﺁﻳﺪ‪ ،‬ﻛﺴﻲ ﻛﻪ ﻫﻤﻪ ﻱ ﺍﻧﺪﻳﺸﻪ ﻱ ﺍﻭ ﺩﺭ ﺭﺍﻩ ﺩﻳﻦ‬
‫ﺍﺳﺖ‪).‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﺑﻨﺪ ‪ 5‬ﻫﻤﻴﻦ ﻓﺮﮔﺮﺩ(‬

‫‪ .3‬ﺩﻧﺒﺎﻟﻪ ﻣﺎﻧﻨﺪ ﺑﻨﺪ ‪.3‬‬

‫‪) .4‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﺑﻨﺪ ‪ 30‬ﻓﺮﮔﺮﺩ ﻧﻮﺯﺩﻫﻢ( ﻳﻌﻨﻲ ﺑﺎ ﺩﻟﻲ ﻗﻮﻱ ﺩﺭ ﺑﺮﺍﺑﺮ ﭼﻴﻨﻮﺩﭘﻞ ﺑﺎﻳﺴﺘﺪ‪) .‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ( ﺯﻧﺪ‬
‫)ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .5‬ﺍﺷﻤﻮﻍ ‪ :‬ﮔﻤﺮﺍﻩ ﻛﻨﻨﺪﻩ ﻭ ﻓﺮﻳﻔﺘﺎﺭ‪) .‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ( ﺯﻧﺪ )ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .6‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﺑﻨﺪ ‪ 54‬ﻫﻤﻴﻦ ﻓﺮﮔﺮﺩ‪.‬‬

‫‪ .7‬ﻛﺴﻲ ﻛﻪ ﺍﻭ ﺭﺍ ﺍﺯ ﺩﻭﺯﺥ ﺭﻫﺎﻳﻲ ﺑﺨﺸﺪ‪ ،‬ﻛﺮﺩﺍﺭﺵ ﺑﻬﺘﺮ ﺍﺯ ﻛﺮﺩﺍﺭ ﻛﺴﻲ ﻧﻴﺴﺖ ﻛﻪ ﺳﺮ ﻣﺮﺩﻱ ﺭﺍ ﺑﺒ‪‬ﺮﺩ ﻭ ﺩﻭﺑﺎﺭﻩ ﺍﻭ ﺭﺍ‬
‫ﺯﻧﺪﻩ ﻛﻨﺪ‪) .‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ( ﺯﻧﺪ )ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ = .8‬ﺑﻨﺪ ‪ 7‬ﻫﻤﻴﻦ ﻓﺮﮔﺮﺩ‪.‬‬

‫‪ .9‬ﺳﺮﻭﺷﺎﻭ‪‬ﺭﺯ ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﺟﻬﺎﻥ ﺭﺍ ﺑﻪ ﺗﻜﺎﭘﻮ ﺩﺭﺁﻭﺭﺩ‪) .‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ( ﺯﻧﺪ )ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .10‬ﭘﺮﻭﺩ‪‬ﺭﺵ ﺑﻪ ﻣﻌﻨﻲ “ﺁﻥ ﻛﻪ ﺩﻣﻴﺪﻥ ﺑﺎﻣﺪﺍﺩ ﭘﮕﺎﻩ ﺭﺍ ﺍﺯ ﺩﻭﺭ ﻣﻲ ﺑﻴﻨﺪ‪ ”.‬ﻭﺻﻔﻲ ﺍﺳﺖ ﺑﺮﺍﻱ “ﺧﺮﻭﺱ”‪.‬‬

‫‪ .11‬ﻛﻬﺮﻛﺘﺎﺱ ﺑﻪ ﻣﻌﻨﻲ “ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﭼﻨﻴﻦ ﺧﻮﺍﻧﺪﻩ ﻧﺸﻮﺩ‪ ،‬ﻧﻴﺮﻭﻣﻨﺪ ﺍﺳﺖ‪ ”.‬ﻭﺻﻔﻲ ﺍﺳﺖ ﺑﺮﺍﻱ “ﺧﺮﻭﺱ” ﺍﺯ ﺯﺑﺎﻥ‬
‫ﺑﺪﺯﺑﺎﻧﺎﻥ‪) .‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ( ﺯﻧﺪ )ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .12‬ﺧﺮﻭﺱ ﺭﺍ ﻃﺒﻞ ﺟﻬﺎﻥ ﺧﻮﺍﻧﺪﻩ ﺍﻧﺪ‪ .‬ﺩﺭ ﺑﺎﻣﺪﺍﺩ ﭘﮕﺎﻩ ﻛﻪ ﺭﻭﺷﻨﺎﻳﻲ ﺑﺎﻣﺪﺍﺩﺍﻥ ﺩﻳﻮﺍﻥ ﺭﺍ ﺧﻴﺮﻩ ﻣﻲ ﻛﻨﺪ‪ ،‬ﺧﺮﻭﺱ ﺑﺎﻧﮓ‬
‫ﺑﺮﻣﻲ ﺩﺍﺭﺩ ﻭ ﺑﺎ ﺭﻭﺷﻨﻲ ﺩﺭ ﭘﻴﺮﻭﺯﻱ ﺍﻧﺒﺎﺯ ﻣﻲ ﺷﻮﺩ ﻭ ﻣﺮﺩﻡ ﺑﺮ ﺍﻳﻦ ﺑﺎﻭﺭﻧﺪ ﻛﻪ ﺍﻭ ﺑﻪ ﺑﺎﻧﮓ ﺧﻮﻳﺶ‪ ،‬ﺩﻳﻮﺍﻥ ﺭﺍ ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﺪ‪.‬‬
‫ﺧﺮﻭﺱ ﺑﺮﺍﻱ ﻧﺒﺮﺩ ﺑﺎ ﺩﻳﻮﺍﻥ ﻭ ﺟﺎﺩﻭﺍﻥ ﺁﻓﺮﻳﺪﻩ ﺷﺪﻩ ﺍﺳﺖ ‪ ...‬ﺧﺮﻭﺱ ﻭ ﺳﮓ ﺩﻭ ﻫﻢ ﭘﻴﻤﺎﻥ ﺳﺮﻭﺵ ﺩﺭ ﺳﺘﻴﺰ ﺑﺎ ﺩﻳﻮﺍﻥ‬
‫ﺍﻧﺪ‪).‬ﺑﻦ ﺩﻫﺸﻦ‪ ،‬ﺑﺨﺶ ‪ (19‬ﻧﻴﺰ ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﺗﺎﺭﻳﺦ ﻣﻴﺮﺧﻮﺍﻧﺪ‪ ،‬ﺑﺨﺶ ﻧﺨﺴﺘﻴﻦ ﭘﺎﺩﺷﺎﻫﺎﻥ ﺍﻳﺮﺍﻥ ﻭ ﺻﺪﺩﺭ‪32 ،‬‬
‫)ﺯﻳﺮﻧﻮﻳﺲ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺑﺮ ﮔﺰﺍﺭﺵ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .13‬ﺩﻳﻮ ﺧﻮﺍﺏ ﺩﻳﺮﻫﻨﮕﺎﻡ ﻭ ﺍﻫﺮﻳﻤﻨﻲ ﺍﺳﺖ ﻛﻪ ﻫﻤﻮﺍﺭﻩ ﺑﺎ ﺻﻔﺖ “ﺩﺭﺍﺯﺩﺳﺖ” ﺍﺯ ﺍﻭ ﻳﺎﺩ ﻣﻲ ﺷﻮﺩ‪) .‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ‬
‫ﻳﺎﺩﺩﺍﺷﺖﻫﺎ(‬

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‫‪ .14‬ﻫﻨﮕﺎﻡ ﻭﺭﺯﻳﺪﻥ ﺧﻮﻳﺸﻜﺎﺭﻱ ﻫﺎﻱ ﺩﻳﻨﻲ‪) .‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ( ﺯﻧﺪ )ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .15‬ﭼﻨﻴﻦ ﻣﻲ ﻧﻤﺎﻳﺪ ﻛﻪ “ﺁﺯﻱ” ﺷﻜﻞ ﺩﻳﮕﺮﻱ ﺍﺯ “ﺍژﻱ” ﺑﺎﺷﺪ ﻛﻪ ﺩﺭ ﺍﺳﺎﻃﻴﺮ ﻛﻬﻦ ﺑﺎ “ﺁﺗﺮ”)ﺁﺫﺭ( ﺩﺭ ﺳﺘﻴﺰﻩ‬
‫ﺍﺳﺖ‪).‬ﺯﻳﺮﻧﻮﻳﺲ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺑﺮ ﮔﺰﺍﺭﺵ ﻭﻧﺪﻳﺪﺍﺩ( “ﺍژﻱ” )ﺍژﻱ ﺩﻫﺎﻙ( ﺑﺮﺍﻱ ﺭﺑﻮﺩﻥ “ﻓﺮّ ﻧﺎﮔﺮﻓﺘﻨﻲ” ﺩﺭ ﺑﺮﺍﺑﺮ ﺍﻳﺰﺩ “ﺁﺫﺭ”‬
‫ﻗﺮﺍﺭ ﻣﻲ ﮔﻴﺮﺩ‪).‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﺯﺍﻣﻴﺎﺩ ﻳﺸﺖ ﺑﻨﺪﻫﺎﻱ ‪ 46‬ﺗﺎ ‪(50‬‬

‫‪ .16‬ﻣﺰﺩﺍﭘﺮﺳﺖ ﻫﻤﻴﻦ ﻛﻪ ﺍﺯ ﺧﻮﺍﺏ ﺑﺮﺧﻴﺰﺩ‪ ،‬ﺑﺎﻳﺪ “ﻛـُﺸﺘﻲ” ﺑﺮ ﺗﻦ ﺑﺒﻨﺪﺩ‪ ،‬ﺩﺳﺘﺎﻧﺶ ﺭﺍ ﺑﺸﻮﻳﺪ ﻭ ﻫﻴﺰﻡ ﺩﺭ ﺁﺗﺶ‬
‫ﺑﮕﺬﺍﺭﺩ‪).‬ﺯﻳﺮﻧﻮﻳﺲ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺑﺮ ﮔﺰﺍﺭﺵ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ = .17‬ﺑﻨﺪ ‪ 19‬ﻫﻤﻴﻦ ﻓﺮﮔﺮﺩ‪.‬‬

‫‪ = .18‬ﺑﻨﺪﻫﺎﻱ ‪ 16‬ﻭ ‪ 17‬ﻫﻤﻴﻦ ﻓﺮﮔﺮﺩ‪.‬‬

‫‪ .19‬ﺧﺮﻭﺳﻲ ﻭ ﻣﺎﻛﻴﺎﻧﻲ‪.‬‬

‫‪ .20‬ﺩﺭ ﺭﻭﺯ ﭘﺎﺩﺍﺵ‪) .‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ( ﺯﻧﺪ )ﻭﻧﺪﻳﺪﺍﺩ( ﻣﻔﻬﻮﻡ ﻋﺒﺎﺭﺕ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺍﻧﺪﺍﺯﻩ ﻱ ﻧﻴﻜﻲ ﺩﺍﺩﻥ ﺟﻔﺘﻲ ﺧﺮﻭﺱ ﻭ‬
‫ﻣﺎﻛﻴﺎﻥ ﺑﻪ ﻣﺮﺩﻱ ﺍﺷﻮﻥ‪ ،‬ﺩﺭ ﺷﻤﺎﺭ ﭘﺴﻴﻦ ﻫﻤﭽﻨﺪ ﺩﺍﺩﻥ ﺧﺎﻧﻪ ﺍﻱ ﺁﻥ ﭼﻨﺎﻥ ﺍﺳﺖ ﻭ ﻳﺎ ﺁﻥ ﻛﻪ ﺩﺭ ﺑﻬﺸﺖ‪ ،‬ﭼﻨﺎﻥ ﺧﺎﻧﻪ ﺍﻱ‬
‫ﺑﺪﻭ ﺩﺍﺩﻩ ﺧﻮﺍﻫﺪ ﺷﺪ‪).‬ﺯﻳﺮﻧﻮﻳﺲ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺑﺮ ﮔﺰﺍﺭﺵ ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .21‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ ﺳﻮﻡ‪ ،‬ﺑﻨﺪ ‪.34‬‬

‫‪ = .22‬ﺑﻨﺪﻫﺎﻱ ‪ 35‬ﻭ ‪ 36‬ﻫﻤﻴﻦ ﻓﺮﮔﺮﺩ‪.‬‬

‫‪“ = .23‬ﺍﺷﻢ ﻭ‪‬ﻫﻮ ‪ =)”...‬ﻓﺮﮔﺮﺩ ﺩﻫﻢ‪ ،‬ﺑﻨﺪ ‪(8‬‬

‫‪ .24‬ﻳﺴﻨﺎ ‪ ،35‬ﺑﻨﺪ‪ =) 2‬ﻓﺮﮔﺮﺩ ﺩﻫﻢ‪ ،‬ﺑﻨﺪ ‪(4‬‬

‫‪ .25‬ﻳﺴﻨﺎ ‪ ،35‬ﺑﻨﺪ ‪ =) 5‬ﻓﺮﮔﺮﺩ ﺩﻫﻢ‪ ،‬ﺑﻨﺪ ‪(8‬‬

‫‪ .26‬ﻳﺴﻨﺎ ‪ ،4‬ﺑﻨﺪ ‪.26‬‬

‫‪ = .27‬ﺑﻨﺪ ‪ 38‬ﻫﻤﻴﻦ ﻓﺮﮔﺮﺩ‪.‬‬

‫‪ = .28‬ﺑﻨﺪ ‪ 39‬ﻫﻤﻴﻦ ﻓﺮﮔﺮﺩ ﺑﺎ ﺩﮔﺮﮔﻮﻧﻲ ﺷﻤﺎﺭﻩ ﺑﻪ “ﺳﻮﻣﻴﻦ”‪.‬‬

‫‪ = .29‬ﺑﻨﺪ ‪ 40‬ﻫﻤﻴﻦ ﻓﺮﮔﺮﺩ‪.‬‬

‫‪ = .30‬ﺑﻨﺪﻫﺎﻱ ‪ 35‬ﻭ ‪.36‬‬

‫‪ .31‬ﺩﻧﺒﺎﻟﻪ ﻣﺎﻧﻨﺪ ﺑﻨﺪ ‪ 43‬ﻫﻤﻴﻦ ﻓﺮﮔﺮﺩ‪.‬‬

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‫‪“ .32‬ﻧﻴﺒﺮگ” ﻣﻲ ﻧﻮﻳﺴﺪ ‪:‬‬

‫“ﻧﻄﻔﻪ ﺑﻨﺎﺑﺮ ﺑﺎﻭﺭﺩﺍﺷﺖ‪ ‬ﺁﺭﻳﺎﻳﻲ ﻳﻚ “ﻣﺮﺩ ﻛﻮﭼﻚ” ﺍﺳﺖ؛ ﻳﻚ ﻋﻀﻮ ﺯﺍﻳﻴﺪﻩ ﻧﺸﺪﻩ ﻱ ﺗﻴﺮﻩ ﺍﺳﺖ‪ .‬ﻫﻤﻪ ﻱ ﺗﺸﺮﻳﻔﺎﺕ‬
‫ﻣﺘﻮﺟﻪ ﺍﻳﻦ ﻧﻜﺘﻪ ﺍﺳﺖ ﻛﻪ ﺑﺮﺍﻱ ﻳﻚ “ﻣﺮﺩ ﻛﻮﭼﻚ” ﻛﻪ ﻧﺎﺧﻮﺍﺳﺘﻪ ﺍﺯ ﻣﺠﻤﻮﻋﻪ ﻱ ﺑﺰﺭگ ﺑﺮﻭﻥ ﺗﺎﺧﺘﻪ ﻭ ﮔﻤﺮﺍﻩ ﺷﺪﻩ ﺍﺳﺖ‪،‬‬
‫ﺑﺴﺘﮕﻲ ﺑﻪ ﺗﻴﺮﻩ ﺭﺍ ﺗﺄﻣﻴﻦ ﻛﻨﺪ‪ .‬ﺍﺯ ﺍﻳﻦ ﺭﻭ ﻭﻱ ﺑﻪ “ﺁﺭﻣ‪‬ﻴﺘﻲ” ﺧﺪﺍﻱ ﻣﺎﺩﻳﻨﻪ ﻱ ﺗﻴﺮﻩ ﺳﭙﺮﺩﻩ ﻣﻲ ﺷﻮﺩ ﺗﺎ ﺍﺯ ﺍﻳﻦ ﺭﺍﻩ‪ ،‬ﺁﻥ ﺧﺪﺍ‬
‫ﺍﻭ ﺭﺍ ﺑﻪ ﻫﻨﮕﺎﻡ ﻧﻮﺳﺎﺯﻱ ﺑﺰﺭگ ﺟﻬﺎﻧﻲ‪ ،‬ﻫﻤﭽﻮﻥ ﻓﺮﺯﻧﺪﻱ ﻛﻪ ﺍﺯ ﻫﻤﺴﺮ ﺧﻮﺩ ﺑﺎﺭﺩﺍﺭ ﺷﺪﻩ‪ ،‬ﻣﻌﺮﻓﻲ ﻛﻨﺪ‪ .‬ﺍﻳﻦ ﭼﻪ ﻛﺴﻲ‬
‫ﺍﺳﺖ ؟ ﺍﺯ ﺭﺍﻩ ﻧﺎﻡ ﭘﺴﺮﺵ ﺍﺷﺎﺭﻩ ﻣﻲ ﺷﻮﺩ ﻛﻪ ﺑﺎ “ﺁﺗﺮ” ﺑﺎﻳﺪ ﺗﺮﻛﻴﺐ ﺷﺪﻩ ﺑﺎﺷﺪ‪ .‬ﺍﻳﻦ “ﻭ‪‬ﻫﻮﻣﻦ” ﺍﺳﺖ ﻛﻪ ﺻﻮﺭﺕ ﺗﺠﻠﻲ‬
‫ﻳﺎﻓﺘﻪ ﺍﺵ ﺁﺗﺮ ﻳﻌﻨﻲ ﺁﺗﺶ ﺍﺳﺖ‪”.‬‬

‫)ﻫـ‪ .‬ﺳﻴﻦ‪ .‬ﻧﻴﺒﺮگ ‪ :‬ﺩﻳﻦ ﻫﺎﻱ ﺍﻳﺮﺍﻥ ﺑﺎﺳﺘﺎﻥ‪ ،‬ﺗﺮﺟﻤﻪ ﻱ ﺩﻛﺘﺮ ﺳﻴﻒ ﺍﻟﻪ ﻧﺠﻢ ﺁﺑﺎﺩﻱ‪ ،‬ﺹ ‪(456‬‬

‫‪ .33‬ﭘﺎﺩﺍﻓﺮﻩ ﺳﻪ ﮔﺎﻡ ﺑﺮﺩﺍﺷﺘﻦ ﺑﻲ “ﻛﺸﺘﻲ”‪ ،‬ﺳﻪ ﺗﺎﺯﻳﺎﻧﻪ ﺑﺎ ﺳﺮﻭﺷﻮ ‪ -‬ﭼﺮﻥ ﺍﺳﺖ‪ .‬ﺍﺯ ﭼﻬﺎﺭﻣﻴﻦ ﮔﺎﻡ ﺑﻪ ﺑﻌﺪ‪ ،‬ﮔﻨﺎﻩ‬
‫“ﺗﻨﺎﻓﻮﻫﺮ” ﺑﻪ ﺷﻤﺎﺭ ﻣﻲ ﺁﻳﺪ‪) .‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ( ﺯﻧﺪ )ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .34‬ﺩﺭ ﻣﺘﻦ ‪ Zanda‬ﺁﻣﺪﻩ ﻭ ﺩﺭ ﺯﻳﺮﻧﻮﻳﺲ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺑﺮ ﮔﺰﺍﺭﺵ ﻭﻧﺪﻳﺪﺍﺩ‪ ،‬ﺑﻪ ﻏﻮﻝ ﻳﺎ ﺷﺨﺺ ﺧﺸﻦ ﻭ ﻧﺎﭘﺮﻭﺭﺩﻩ‬
‫ﺗﺮﺟﻤﻪ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ )ﺯﻧﺪ( ﻭﻧﺪﻳﺪﺍﺩ‪“ ،‬ﺯﻧﺪﻳﻚ” ﺁﻣﺪﻩ ﺑﻪ ﻣﻌﻨﻲ ﮔﻤﺮﺍﻩ ﻭ ﭘﻴﺮﻭ ﻋﻘﻴﺪﻩ ﻱ ﺑﺎﻃﻞ‪).‬ﻧﮕﺎﻩ‬
‫ﻛﻨﻴﺪ ﺑﻪ ﻳﺎﺩﺩﺍﺷﺖ ﻫﺎ(‬

‫‪ = .35‬ﺑﻨﺪ ‪ 55‬ﻫﻤﻴﻦ ﻓﺮﮔﺮﺩ‪.‬‬

‫‪ = .36‬ﺑﻨﺪ ‪ 7‬ﻫﻤﻴﻦ ﻓﺮﮔﺮﺩ‪.‬‬

‫‪ .37‬ﺯﻥ ﺭﻭﺳﭙﻲ ﻛﻪ ﺗﺠﺴﻤﻲ ﺍﺯ ﻣﺎﺩﻩ ﺩﻳﻮﻱ ﺑﻪ ﻫﻤﻴﻦ ﻧﺎﻡ ﺍﺳﺖ‪.‬‬

‫‪ .38‬ﭼﻪ ﺍﻭ ﺗﻦ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺍﺷﻮﻥ ﺑﺴﭙﺎﺭﺩ‪ ،‬ﭼﻪ ﺑﻪ ﻧﺎﺍﺷﻮﻥ ﻳﻜﺴﺎﻥ ﺍﺳﺖ‪ .‬ﻫﺮﮔﺎﻩ ﺑﺎ ﺳﻪ ﻣﺮﺩ ﻫﻤﺨﻮﺍﺑﻪ ﺷﻮﺩ‪“ ،‬ﻣﺮگ ﺍﺭﺯﺍﻥ”‬
‫ﺑﺎﺷﺪ‪) .‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ( ﺯﻧﺪ )ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .39‬ﻳﻚ ﺳﻮﻡ ﺍﺯ ﻧﻴﺮﻭﻱ ﺳﭙﻨﺪﺍﺭﻣﺬ ﺭﺍ‪) .‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ( ﺯﻧﺪ )ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .40‬ﺍﮔﺮ ﺯﻥ ﺭﻭﺳﭙﻲ ﺑﻪ ﺁﺏ ﻫﺎﻱ ﺭﻭﺍﻥ ﺑﻨﮕﺮﺩ‪ ،‬ﺑﺎﺯ ﺍﻳﺴﺘﻨﺪ؛ ﺍﮔﺮ ﺑﻪ ﮔﻴﺎﻫﺎﻥ ﺑﻨﮕﺮﺩ‪ ،‬ﺍﺯ ﺭﻭﻳﺶ ﺑﺎﺯﻣﺎﻧﻨﺪ؛ ﺍﮔﺮ ﺑﺎ ﻣﺮﺩ ﭘﺎﺭﺳﺎ‬
‫ﻫﻢ ﺳﺨﻨﻲ ﻛﻨﺪ‪ ،‬ﻫﻮﺵ ﻭ ﭘﺎﻛﻲ ﻣﺮﺩﭘﺎﺭﺳﺎ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﻭﺩ‪).‬ﺻﺪﺩﺭ‪(67 ،‬‬

‫‪ .41‬ﺩﺭ ﻓﺮﻫﻨﮓ ﻫﺎﻱ ﻓﺎﺭﺳﻲ “ﺷﻴﺒﺎ” ﺑﻪ ﻣﻌﻨﻲ “ﺍﻓﻌﻲ” ﺁﻣﺪﻩ؛ ﺍﻣﺎ “ﻣﺎﺭ ﺷﻴﺒﺎ” ﻛﻪ ﺩﺭ ﭘﻬﻠﻮﻱ ﻫﻢ ﺑﻪ ﺻﻮﺭﺕ “ﻣﺎﺭﻱ ﺷﻴﭙﺎﻙ”‬
‫ﺑﻪ ﻛﺎﺭ ﺭﻓﺘﻪ‪ ،‬ﺑﻪ ﻣﻌﻨﻲ ﻣﺎﺭ ﺗﻨﺪ ﺧﺰﻧﺪﻩ ﻳﺎ ﺗﻨﺪﺭﻭ ﺍﺳﺖ‪ .‬ﻓﺨﺮﺍﻟﺪﻳﻦ ﺍﺳﻌﺪ ﮔﺮﮔﺎﻧﻲ ﺩﺭ ﻭﻳﺲ ﻭ ﺭﺍﻣﻴﻦ ﮔﻔﺘﻪ ﺍﺳﺖ ‪:‬‬

‫ﺟﻬﺎﻥ ﺍﺯ ﺯﺧﻢ ﺁﻥ ﻫﺎ ﻧﺎﺷﻜﻴﺒﺎ”‬ ‫“ﺳﺮ ﺩﻳﻮﺍﺭ ﺍﻭ ﭘﺮ ﻣﺎﺭ ﺷﻴﺒﺎ‬

‫)ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﺍﺑﺮﺍﻫﻴﻢ ﭘﻮﺭﺩﺍﻭﻭﺩ‪ ،‬ﻳﺴﻨﺎ ﺝ ‪ ،1‬ﺹ ‪ ،162‬ﺯﻳﺮﻧﻮﻳﺲ(‬

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‫ﺩﺭ ﻛﺘﺎﺏ ﺩﻳﻦ )ﺍﻭﺳﺘﺎ) ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﺍﺳﺖ ‪:‬‬

‫“ﺍﻱ ﺯﺭﺗﺸﺖ ﺳﭙﻴﺘﻤﺎﻥ ! ﺩﺭﺑﺎﺭﻩ ﻱ ﺯﻥ‪ ،‬ﻣﻦ ﺑﻪ ﺗﻮ ﻣﻲ ﮔﻮﻳﻢ ‪ :‬ﻫﺮ ﺯﻧﻲ ﻛﻪ ﺗﻦ ﺧﻮﻳﺶ ﺭﺍ ﺩﺭ ﻳﻚ ﺭﻭﺯ ﺑﻪ ﺩﻭ ﻣﺮﺩ ﺑﺴﭙﺎﺭﺩ‪،‬‬
‫ﻛﺸﺘﻨﻲ ﺗﺮ ﺍﺯ ﮔﺮگ ﻳﺎ ﺷﻴﺮ ﻳﺎ ﻣﺎﺭ ﺍﺳﺖ‪ .‬ﻛﺴﻲ ﻛﻪ ﭼﻨﻴﻦ ﺯﻧﻲ ﺭﺍ ﺑﻜﺸﺪ‪ ،‬ﭼﻨﺎﻥ ﺛﻮﺍﺑﻲ ﺑﺪﺳﺖ ﻣﻲ ﺁﻭﺭﺩ ﻛﻪ ﺑﺎ ﻓﺮﺍﻫﻢ‬
‫ﺁﻭﺭﺩﻥ ﻫﻴﺰﻡ ﺑﺮﺍﻱ ﻫﺰﺍﺭ ﺁﺗﺸﻜﺪﻩ ﻳﺎ ﻭﻳﺮﺍﻥ ﻛﺮﺩﻥ ﻫﺰﺍﺭ ﻛﻨﺎﻡ ﻣﺎﺭ ﮔﺮﺯﻩ ﻳﺎ ﺩﻳﮕﺮ ﻣﺎﺭﺍﻥ‪ ،‬ﻛﮋﺩﻡ‪ ،‬ﺷﻴﺮ ﻭ ﻳﺎ ﮔﺮگ ﻣﻲ ﺗﻮﺍﻧﺪ‬
‫ﺑﺪﺳﺖ ﺁﻭﺭﺩ‪”.‬‬

‫)ﺭﻭﺍﻳﺎﺕ ﻛﻬﻦ‪ 59 ،‬ﺏ(‬

‫‪ .42‬ﺑﺎ ﺁﮔﺎﻫﻲ ﺍﺯ ﻭﺿﻌﻴﺖ ﺯﻥ ﻭ ﺩﺍﻧﺴﺘﻦ ﺍﻳﻦ ﻛﻪ ﺍﻳﻦ ﻛﺎﺭ ﮔﻨﺎﻩ ﺍﺳﺖ‪) .‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ( ﺯﻧﺪ )ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ = .43‬ﺑﻨﺪ ‪ 67‬ﻭ ‪ 68‬ﺍﺯ “ﺍﮔﺮ ﻣﺮﺩﻱ ‪ ”...‬ﺗﺎ “‪ ...‬ﺗﻦ ﺩﺭﺩﻫﺪ‪”.‬‬

‫‪ .44‬ﺁﺗﺶ ﺑﻬﺮﺍﻡ‪.‬‬

‫‪ .45‬ﺍﺳﺘﺨﻮﺍﻥ ﻫﺎﻳﻲ ﻛﻪ ﮔﻮﺷﺖ ﺁﻥ ﻫﺎ ﺭﺍ ﻣﺮﺩﻡ ﭘﺮﻫﻴﺰﮔﺎﺭ ﺧﻮﺭﺩﻩ ﺑﺎﺷﻨﺪ‪).‬ﻭﻧﺪﻳﺪﺍﺩ‪ ،‬ﮔﺰﺍﺭﺵ ﺍﺳﻔﻨﺪﻳﺎﺭﺟﻲ(‬

‫ﺍﻳﺮﺍﻧﻴﺎﻥ ﻫﺮ ﻳﻚ ﺍﺯ ﺍﻧﺪﺍﻡ ﻫﺎﻱ ﻗﺮﺑﺎﻧﻲ ﺭﺍ ﺑﻪ ﻳﻜﻲ ﺍﺯ ﺍﻳﺰﺩﺍﻥ ﭘﻴﺸﻜﺶ ﻣﻲ ﻛﺮﺩﻧﺪ ﻭ ﻭﻳﮋﻩ ﻱ ﺍﻭ ﻣﻲ ﺷﻤﺮﺩﻧﺪ‪).‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ‬
‫ﻳﺴﻨﺎ ‪ ،11‬ﭘﺎﻧﻮﺷﺖ ﺑﻨﺪ ‪(4‬‬

‫‪ .46‬ﺩﻭ ﻫﺰﺍﺭ “ﻣﺎﺭ ﺑﺎﻧـَﻚ” )ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ( ﺯﻧﺪ )ﻭﻧﺪﻳﺪﺍﺩ( ﺩﺭ ﺑﻨﺪ ‪ 5‬ﻓﺮﮔﺮﺩ ﭼﻬﺎﺭﺩﻫﻢ ﺩﺭ ﻣﺘﻦ “ﻣﺎﺭﺍﻥ ﺳﮓ ﻧﻤﺎﻱ” ﻭ ﺩﺭ‬
‫ﺯﻳﺮﻧﻮﻳﺲ “ﻣﺎﺭ ﺑﺎﻧﻚ” ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬

‫‪ .47‬ﻗﻮﺭﺑﺎﻏﮕﺎﻥ ﺍﺯ ﺩﻭﺯﻳﺴﺘﺎﻥ ﺍﻧﺪ ﻭ ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ ﭼﺮﺍ ﺩﺭ ﺍﻳﻦ ﺟﺎ ﮔﺮﻭﻫﻲ ﺍﺯ ﺁﻧﺎﻥ ﺯﻳﺴﺖ ﻛﻨﻨﺪﻩ ﺩﺭ ﺧﺸﻜﻲ ﻭ ﺩﺳﺘﻪ ﺍﻱ‬
‫“ﺁﺑﺰﻱ” ﻣﻌﺮﻓﻲ ﺷﺪﻩ ﺍﻧﺪ‪ .‬ﺷﺎﻳﺪ ﻣﻨﻈﻮﺭ ﺍﺯ ﮔﺮﻭﻩ ﺩﻭﻡ‪ ،‬ﻗﻮﺭﺑﺎﻏﮕﺎﻥ ﻧﻮﺯﺍﺩ ﺑﺎﺷﺪ ﻛﻪ ﺗﺎ ﭘﻴﺶ ﺍﺯ ﺩﮔﺮﺩﻳﺴﻲ ﻭ ﺑﻠﻮﻍ‪ ،‬ﻛﺎﻣﻼ‬
‫ﺁﺑﺰﻱ ﺍﻧﺪ ﻭ ﺩﺭ ﺑﻴﺮﻭﻥ ﺍﺯ ﺁﺏ ﻧﻤﻲ ﺗﻮﺍﻧﻨﺪ ﺯﻳﺴﺖ ﻛﻨﻨﺪ‪.‬‬

‫‪ .48‬ﺩﺭﺑﺎﺭﻩ ﻱ ﻣﻮﺭ ﺩﺍﻧﻪ ﻛﺶ ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ ﭼﻬﺎﺭﺩﻫﻢ‪ ،‬ﭘﺎﻧﻮﺷﺖ ﭼﻬﺎﺭﻡ ﺑﻨﺪ ‪.5‬‬

‫‪ .49‬ﭘﻨﺞ ﺗﻨﺎﻓﻮﻫﺮ ﻛﻪ ﺑﺮﺍﺑﺮ ﺍﺳﺖ ﺑﺎ ﺷﺶ ﻫﺰﺍﺭ ﺩﺭﻫﻢ‪.‬‬

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‫ﻓﺮﮔﺮﺩ ﻧﻮﺯﺩﻫﻢ‬

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‫ﺑﺨﺶ ﻳﻜﻢ‬

‫‪1‬‬

‫ﺍﻫﺮﻳﻤﻦ ﻣﺮگ ﺁﻓﺮﻳﻦ‪ ،‬ﺳﺎﻻﺭ ﺩﻳﻮﺍﻥ ﺍﺯ ﺳﺮﺯﻣﻴﻦ ﺍﭘﺎﺧﺘﺮ‪ ،‬ﺍﺯ ﺳﺮﺯﻣﻴﻦ ﻫﺎﻱ ﺍﭘﺎﺧﺘﺮ ﭘﻴﺶ ﺗﺎﺧﺖ‪.‬‬

‫ﺍﻫﺮﻳﻤﻦ ﻣﺮگ ﺁﻓﺮﻳﻦ ﻧﻴﺮﻧﮓ ﺑﺎﺯ ﺗﺒﻬﻜﺎﺭ ﭼﻨﻴﻦ ﮔﻔﺖ ‪:‬‬

‫ﺍﻱ ﺩﺭﻭﺝ !‬

‫ﺑﻪ ﺳﻮﻱ ﺯﺭﺗﺸﺖ‪ ‬ﺍﺷﻮﻥ ﺑﺘﺎﺯ ﻭ ﺍﻭ ﺭﺍ ﺗﺒﺎﻩ ﻛﻦ‪.‬‬

‫ﺩﺭﻭﺝ ﻭ “ﺑﻮﻳﺘﻲ” ﻭ “ﻣ‪‬ﺮِﺷَﻮﻥَ” ‪ -‬ﺁﻥ ﺳ‪‬ﺞ ﻧﻬﺎﻥ ﺭﻭﺍﻥ‪ ،‬ﺁﻥ ﺩﻭﺯﺥ ﺯﺍﺩﻩ ‪ -‬ﺗﺎﺧﺖ ﻛﻨﺎﻥ ﺑﻴﺎﻣﺪﻧﺪ‪(1).‬‬

‫‪2‬‬

‫ﺯﺭﺗﺸﺖ “ﺍَﻫﻮﻥَ ﻭ‪‬ﻳﺮﻳ‪‬ﻪ ‪ ”...‬ﺭﺍ ﺑﻪ ﺑﺎﻧﮓ ﺑﻠﻨﺪ ﺑﺮﺧﻮﺍﻧﺪ ‪:‬‬

‫“ﻳ‪‬ﺜَﻪ ﺍَﻫﻮﻭ‪‬ﻳﺮﻳﻮ ‪(2)”...‬‬

‫ﭘﺲ ﺁﻧﮕﺎﻩ ﻧﻴﺎﻳﺸﻲ ﺩﻳﮕﺮ ﺑﺮﺧﻮﺍﻧﺪ؛ ﺁﺏ ﻫﺎﻱ ﻧﻴﻚ ﺭﻭﺩ “ﺩﺍﻳﺘﻴﺎ”ﻱ ﻧﻴﻚ )‪ (3‬ﺭﺍ ﺑﺴﺘﻮﺩ ﻭ ﺑﻪ ﭘﻴﺮﻭﻱ ﺍﺯ “ﺩﺍﺩ” ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ‬
‫ﺧﺴﺘﻮ ﺷﺪ‪.‬‬

‫ﺩﺭﻭﺝ ﻭ “ﺑﻮﻳﺘﻲ” ﻭ “ﻣﺮﺷﻮﻥ” ‪ -‬ﺁﻥ ﺳﺞ ﻧﻬﺎﻥ ﺭﻭﺍﻥ‪ ،‬ﺁﻥ ﺩﻭﺯﺥ ﺯﺍﺩﻩ ‪ -‬ﻫﺮﺍﺳﺎﻥ ﺭﻭ ﺩﺭ ﮔﺮﻳﺰ ﻧﻬﺎﺩﻧﺪ‪.‬‬

‫‪3‬‬

‫ﺩﺭﻭﺝ ﻧﻴﺮﻧﮓ ﺑﺎﺯ‪ ،‬ﺍﻫﺮﻳﻤﻦ ﺭﺍ ﭼﻨﻴﻦ ﮔﻔﺖ ‪:‬‬

‫ﺍﻱ ﺍﻫﺮﻳﻤﻦ ﺗﺒﺎﻫﻜﺎﺭ !‬

‫“ﻓﺮّ” ﺯﺭﺗﺸﺖ ﭼﻨﺎﻥ ﺑﺰﺭگ ﺍﺳﺖ ﻛﻪ ﻣﻦ ﻛﺸﺘﻦ ﻭﻱ ﺭﺍ ﻫﻴﭻ ﺭﺍﻫﻲ ﻧﻤﻲ ﻳﺎﺑﻢ‪.‬‬

‫ﺯﺭﺗﺸﺖ ﺩﺭ ﻧﻬﺎﺩ ﺧﻮﻳﺶ‪ ،‬ﺩﻳﻮﺍﻥ ﻭ “ﺩ‪‬ﺭﻭﻧَﺪ”ﺍﻥ ﺗﺒﺎﻫﻜﺎﺭ ﺭﺍ ﺩﻳﺪ ﻭ ﺑﺎ ﺧﻮﺩ ﺍﻧﺪﻳﺸﻴﺪ‪.‬‬

‫ﺁﻧﺎﻥ ﻛﺸﺘﻦ ﻣﺮﺍ ﺑﻪ ﻫﻢ ﺳﺨﻨﻲ ﻧﺸﺴﺘﻪ ﺍﻧﺪ‪.‬‬

‫‪4‬‬

‫ﺯﺭﺗﺸﺖ ﺍﺯ ﺟﺎﻱ ﺑﺮﺧﺎﺳﺖ ﻭ ﺑﻲ ﻫﻴﭻ ﻟﺮﺯﺷﻲ ﺍﺯ ﺑﻴﻢ ﺍﻫﺮﻳﻤﻦ ﻭ ﺩﺷﻮﺍﺭﻱ ﭼﻴﺴﺘﺎﻥ ﻫﺎﻱ ﺑﺪﺧﻮﺍﻫﺎﻧﻪ ﻱ ﺍﻭ‪ (4)،‬ﺳﻨﮕﻲ ‪-‬‬
‫ﻫﻤﭽﻨﺪ ﺧﺎﻧﻪ ﺍﻱ ‪ -‬ﺭﺍ )‪ (5‬ﻛﻪ ﺍﺯ ﺁﻓﺮﻳﺪﮔﺎﺭ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﮔﺮﻓﺘﻪ ﺑﻮﺩ‪ ،‬ﺩﺭ ﺩﺳﺖ ﻫﺎﻱ ﺧﻮﻳﺶ ﺑﻪ ﭼﺮﺧﺶ ﺩﺭﺁﻭﺭﺩ‪.‬‬

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‫ﺍﻫﺮﻳﻤﻦ ﭘﺮﺳﻴﺪ ‪:‬‬

‫ﺗﻮ ﻛﻪ ﺑﺮ ﻓﺮﺍﺯ ﻛﻮﻫﻲ ﺩﺭ ﻛﺮﺍﻧﻪ ﻱ ﺭﻭﺩ “ﺩﺭﺟﺎ”)‪ )6‬ﺩﺭ ﺧﺎﻧﻪ ﻱ “ﭘﻮﺭﻭﺷﺴﺐ”)‪ (7‬ﺍﻳﺴﺘﺎﺩﻩ ﺍﻱ‪ ،‬ﺍﻳﻦ ﺳﻨﮓ ﺭﺍ ﺍﺯ ﻛﺠﺎﻱ ﺍﻳﻦ‬
‫ﺯﻣﻴﻦ ﭘﻬﻨﺎﻭﺭ ِﮔﻮﻱ ﺳﺎﻥ ِﺩﻭﺭ ﻛﺮﺍﻧﻪ ﺑﺮﮔﺮﻓﺘﻪ ﻭ ﺑﺮﺍﻱ ﭼﻪ ﺁﻥ ﺭﺍ ﺑﻪ ﭼﺮﺧﺶ ﺩﺭﺁﻭﺭﺩﻩ ﺍﻱ ؟‬

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‫ﺯﺭﺗﺸﺖ ﺑﻪ ﺍﻫﺮﻳﻤﻦ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﻱ ﺍﻫﺮﻳﻤﻦ ﺗﺒﺎﻫﻜﺎﺭ !‬

‫ﻣﻦ ﺁﻓﺮﻳﻨﺶ ﺩﻳﻮ ﺭﺍ ﻓﺮﻭ ﻣﻲ ﻛﻮﺑﻢ‪.‬‬

‫ﻣﻦ “ﻧﺴﻮ”ﻱ ﺩﻳﻮ ﺁﻓﺮﻳﺪﻩ ﺭﺍ ﻓﺮﻭ ﻣﻲ ﻛﻮﺑﻢ‪.‬‬

‫ﻣﻦ ﭘﺮﻱ “ﺧـَﻨـَﺜـَﻲ ﺗﻲ”)‪ (8‬ﺩﻳﻮ ﺁﻓﺮﻳﺪﻩ ﺭﺍ ﻓﺮﻭ ﻣﻲ ﻛﻮﺑﻢ‪.‬‬

‫ﺗﺎ ﺑﺪﺍﻥ ﻫﻨﮕﺎﻡ ﻛﻪ ﺳﻮﺷﻴﺎﻧﺖ ﭘﻴﺮﻭﺯ ﻭ ﺩﻳﻮﺍﻓﮕﻦ ﺍﺯ ﺩﺭﻳﺎﻱ “ﻛﻴﺎﻧﺴﻴـِﻪ”‪ ،‬ﺍﺯ ﺳﺮﺯﻣﻴﻦ ﻧﻴﻤﺮﻭﺯ‪ ،‬ﺍﺯ ﺳﺮﺯﻣﻴﻦ ﻫﺎﻱ ﻧﻴﻤﺮﻭﺯ ﭘﺎ‬
‫ﺑﻪ ﭘﻬﻨﻪ ﻱ ﺯﻧﺪﮔﻲ ﺑﮕﺬﺍﺭﺩ‪.‬‬

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‫ﺍﻫﺮﻳﻤﻦ ﻧﻴﺮﻧﮓ ﺑﺎﺯ‪ ،‬ﺁﻓﺮﻳﺪﮔﺎﺭ ﺟﻬﺎﻥ ﺑﺪﻱ‪ ،‬ﺩﻳﮕﺮ ﺑﺎﺭﻩ ﺑﺪﻭ ﮔﻔﺖ ‪:‬‬

‫ﺍﻱ ﺯﺭﺗﺸﺖ ﺍﺷﻮﻥ !‬

‫ﺁﻓﺮﻳﺪﮔﺎﻥ ﻣﺮﺍ ﻧﺎﺑﻮﺩ ﻣﻜﻦ‪.‬‬

‫ﺗﻮ ﭘﺴﺮ ﭘﻮﺭﻭﺷَﺴﺒﻲ )‪ (9‬ﻭ ﺍﺯ ﻣﺎﺩﺭ ﺧﻮﻳﺶ ﺯﺍﺩﻩ ﺷﺪﻩ ﺍﻱ‪(10).‬‬

‫ﺍﺯ ﺩﻳﻦ ﻧﻴﻚ ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ ﺭﻭﻱ ﺑﺮﺗﺎﺏ ﺗﺎ ﺍﺯ ﺁﻥ ﻛﺎﻣﺮﻭﺍﻳﻲ ﻛﻪ ﺁﻥ ﻛﺸﻨﺪﻩ ﻱ ﻣﺮﺩﻣﺎﻥ )‪ - (11‬ﻓﺮﻣﺎﻧﺮﻭﺍﻱ ﺟﻬﺎﻥ ‪ -‬ﺍﺯ ﺁﻥ‬
‫ﺑﺮﺧﻮﺭﺩﺍﺭ ﺑﻮﺩ‪ ،‬ﺑﻬﺮﻩ ﻣﻨﺪ ﺷﻮﻱ‪.‬‬

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‫ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ ﺩﺭ ﭘﺎﺳﺦ ﺑﻪ ﺍﻫﺮﻳﻤﻦ ﭼﻨﻴﻦ ﮔﻔﺖ ‪:‬‬

‫ﻧﻪ ! ﻣﻦ ﻫﺮﮔﺰ ﺍﺯ ﺩﻳﻦ ﻧﻴﻚ ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ ﺭﻭﻱ ﺑﺮﻧﺘﺎﺑﻢ؛ ﺍﮔﺮ ﭼﻪ ﺗﻦ ﻭ ﺟﺎﻥ ﻭ ﺭﻭﺍﻧﻢ ﺍﺯ ﻫﻢ ﺑ‪‬ﮕﺴﻠﺪ‪.‬‬

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‫ﺍﻫﺮﻳﻤﻦ ﻧﻴﺮﻧﮓ ﺑﺎﺯ‪ ،‬ﺁﻓﺮﻳﺪﮔﺎﺭ ﺟﻬﺎﻥ ﺑﺪﻱ‪ ،‬ﺩﻳﮕﺮ ﺑﺎﺭﻩ ﺑﺪﻭ ﮔﻔﺖ ‪:‬‬

‫ﺑﺎ ﻛﺪﺍﻣﻴﻦ ﮔﻔﺘﺎﺭ ﺑﺮ ﻣﻦ ﭼﻴﺮﻩ ﻣﻲ ﺷﻮﻱ ﻭ ﻣﺮﺍ ﺍﺯ ﺧﻮﺩ ﻣﻲ ﺭﺍﻧﻲ ؟‬

‫ﺁﻓﺮﻳﺪﮔﺎﻥ ﻧﻴﻚ ﺑﺎ ﻛﺪﺍﻡ ﺭﺯﻡ ﺍﻓﺰﺍﺭ ﺑﺮ ﺁﻓﺮﻳﺪﮔﺎﻥ ﻣﻦ ‪ -‬ﻛﻪ ﺍﻫﺮﻳﻤﻨﻢ ‪ -‬ﭼﻴﺮﻩ ﻣﻲ ﺷﻮﻧﺪ ﻭ ﺁﻧﺎﻥ ﺭﺍ ﺍﺯ ﺧﻮﺩ ﻣﻲ ﺭﺍﻧﻨﺪ ؟‬

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‫ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ ﺩﺭ ﭘﺎﺳﺦ ﺑﻪ ﺍﻫﺮﻳﻤﻦ‪ ،‬ﭼﻨﻴﻦ ﮔﻔﺖ ‪:‬‬

‫ﻫﺎﻭﻥ ] ﭘﺎﻙ [‪ ،‬ﺗﺸﺖ ] ﭘﺎﻙ [‪ ،‬ﻫ‪‬ﻮﻡ ﻭ ﻣﻨﺜﺮﻩ ﻱ ﻭﺭﺟﺎﻭﻧﺪ ﻛﻪ ﻣﺰﺩﺍ ﻣﺮﺍ ﺁﻣﻮﺧﺘﻪ ﺍﺳﺖ‪ ،‬ﺍﻳﻦ ﻫﺎﺳﺖ ﺭﺯﻡ ﺍﻓﺰﺍﺭﻫﺎﻱ ﻣﻦ؛‬
‫ﺑﻬﺘﺮﻳﻦ ﺭﺯﻡ ﺍﻓﺰﺍﺭﻫﺎﻱ ﻣﻦ‪.‬‬

‫ﺍﻱ ﺍﻫﺮﻳﻤﻦ ﺗﺒﺎﻫﻜﺎﺭ !‬

‫ﺑﺎ ﺍﻳﻦ ﻣﻨﺜﺮﻩ ﻱ ﻭﺭﺟﺎﻭﻧﺪ ﺍﻫﻮﺭﺍﻳﻲ‪ ،‬ﻣﻦ ﺑﺮ ﺗﻮ ﭼﻴﺮﻩ ﻣﻲ ﺷﻮﻡ ﻭ ﺗﻮ ﺭﺍ ﺍﺯ ﺧﻮﺩ ﻣﻲ ﺭﺍﻧﻢ‪.‬‬

‫ﺁﻓﺮﻳﺪﮔﺎﻥ ﻧﻴﻚ‪ ،‬ﺑﺎ ﺍﻳﻦ ﺭﺯﻡ ﺍﻓﺰﺍﺭ ﺑﺮ ﺗﻮ ﭼﻴﺮﻩ ﻣﻲ ﺷﻮﻧﺪ ﻭ ﺗﻮ ﺭﺍ ﺍﺯ ﺧﻮﺩ ﻣﻲ ﺭﺍﻧﻨﺪ‪.‬‬

‫ﺍﻳﻦ ﺭﺯﻡ ﺍﻓﺰﺍﺭ ﺭﺍ ﺳﭙﻨﺪ ﻣﻴﻨﻮ ﺩﺭ ﺯﻣﺎﻥ ﺑﻲ ﻛﺮﺍﻧﻪ )‪ (12‬ﺑﻪ ﻣﻦ ﺩﺍﺩ‪.‬‬

‫ﺍﻳﻦ ﺭﺯﻡ ﺍﻓﺰﺍﺭ ﺭﺍ ﺍﻣﺸﺎﺳﭙﻨﺪﺍﻥ‪ ،‬ﺷﻬﺮﻳﺎﺭﺍﻥ ﻧﻴﻚ‪ ‬ﺧﻮﺏ ﻛﻨﺶ‪ ،‬ﺑﻪ ﻣﻦ ﺩﺍﺩﻧﺪ‪.‬‬

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‫ﺯﺭﺗﺶ ﻧﻴﺎﻳﺶ “ﺍﻫﻮﻥ ﻭ‪‬ﻳﺮﻳ‪‬ﻪ ‪ ”...‬ﺭﺍ ﺑﻪ ﺑﺎﻧﮓ ﺑﻠﻨﺪ ﺑﺮﺧﻮﺍﻧﺪ‪.‬‬

‫ﺯﺭﺗﺸﺖ ﺍﺷﻮﻥ ﺑﻪ ﺑﺎﻧﮓ ﺑﻠﻨﺪ ﭼﻨﻴﻦ ﮔﻔﺖ ‪:‬‬

‫“ﺍﻱ ﺍﻫﻮﺭﻩ !‬

‫ﺍﻳﻦ ﺭﺍ ﺍﺯ ﺍﺯ ﺗﻮ ﻣﻲ ﭘﺮﺳﻢ؛ ﻣﺮﺍ ﺑﺪﺭﺳﺘﻲ ] ﭘﺎﺳﺦ [ ﮔﻮﻱ ‪:‬‬

‫ﭼﮕﻮﻧﻪ ] ﺑﺎﻳﺪ ﺑﺎﺷﺪ [ ﻧﻴﺎﻳﺶ ﻓﺮﻭﺗﻨﺎﻧﻪ ﻱ ﺩﻟﺪﺍﺩﮔﺎﻥ ﺗﻮ ؟‬

‫ﺍﻱ ﻣﺰﺩﺍ !‬

‫] ﺑﮕﺬﺍﺭ [ ﻛﺴﻲ ﻫﻤﭽﻮﻥ ﺗﻮ‪ ] ،‬ﺁﻥ ﺭﺍ [ ﺑﻪ ﺩﻭﺳﺘﻲ ﭼﻮﻥ ﻣﻦ ﺑﻴﺎﻣﻮﺯﺩ‪ .‬ﭘﺲ ﺩﺭ ﭘﺮﺗﻮ ﺍﺷﻪ ﻱ ﮔﺮﺍﻣﻲ‪ ،‬ﻣﺎ ﺭﺍ ﻳﺎﺭﻱ ﺑﺨﺶ ﺗﺎ‬
‫ﻣﻨﺶ ﻧﻴﻚ ﺑﻪ ﺳﻮﻱ ﻣﺎ ﺁﻳﺪ‪(13)”.‬‬

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‫ﺑﺨﺶ ﺩﻭﻡ‬

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‫ﺯﺭﺗﺸﺖ ﺍﺯ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺮﺳﻴﺪ ‪:‬‬

‫ﺍﻱ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ! ﺍﻱ ﺳﭙﻨﺪﺗﺮﻳﻦ ﻣﻴﻨﻮ ! ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫] ﺯﺭﺗﺸﺖ ﺑﺮ ﻓﺮﺍﺯ ﻛﻮﻫﻲ ﺩﺭ ﻛﺮﺍﻧﻪ ﻱ ﺭﻭﺩ “ﺩ‪‬ﺭﺟﺎ” ﻧﺸﺴﺘﻪ‪ ،‬ﻧﻴﺎﻳﺶ ﻛﻨﺎﻥ ﻭ ﭘﺮﺳﺘﺶ ﺑﻪ ﺑﺎﺭﮔﺎﻩ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ‪ ،‬ﺑﻪ‬
‫ﺍﻣﺸﺎﺳﭙﻨﺪﺍﻥ ﻧﻴﻚ ‪ -‬ﺑﻬﻤﻦ ﻭ ﺍﺭﺩﻳﺒﻬﺸﺖ ﻭ ﺷﻬﺮﻳﻮﺭ ﻭ ﺳﭙﻨﺪﺍﺭﻣﺬ ‪ -‬ﺑﺮﺩﻩ ﺑﻮﺩ‪[.‬‬

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‫ﭼﮕﻮﻧﻪ ﺟﻬﺎﻥ ﺭﺍ ﺍﺯ ﮔﺰﻧﺪ “ﺩ‪‬ﺭﻭﺝ” ﻭ ﺍﺯ ﺁﺳﻴﺐ “ﺍﻫﺮﻳﻤﻦ” ﺗﺒﺎﻫﻜﺎﺭ ﺭﻫﺎﻳﻲ ﺑﺨﺸﻢ ؟‬

‫ﭼﮕﻮﻧﻪ ﺁﻻﻳﺶ ﺁﺷﻜﺎﺭ ﻭ ﻧﻬﺎﻥ ﺭﺍ ﺍﺯ ﺟﻬﺎﻥ ﺩﻭﺭ ﻛﻨﻢ ؟‬

‫ﭼﮕﻮﻧﻪ “ﻧﺴﻮ” ﺭﺍ ﺍﺯ ﺧﺎﻧﻤﺎﻥ ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ ﺑﻴﺮﻭﻥ ﺑﺮﺍﻧﻢ ؟‬

‫ﭼﮕﻮﻧﻪ ﺍﺷﻮﻥ ﻣﺮﺩ ﺭﺍ ﺍﺯ ﺁﻻﻳﺶ ﭘﺎﻙ ﻛﻨﻢ ؟‬

‫ﭼﮕﻮﻧﻪ ﺍﺷﻮﻥ ﺯﻥ ﺭﺍ ﺍﺯ ﺁﻻﻳﺶ ﭘﺎﻙ ﻛﻨﻢ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﻱ ﺯﺭﺗﺸﺖ !‬

‫ﺩﻳﻦ ﻧﻴﻚ ﻣﺰﺩﺍﭘﺮﺳﺘﻲ ﺭﺍ ﺑﺴﺘﺎﻱ‪.‬‬

‫ﺍﻱ ﺯﺭﺗﺸﺖ !‬

‫ﺍﻣﺸﺎﺳﭙﻨﺪﺍﻥ‪ ،‬ﺷﻬﺮﻳﺎﺭﺍﻥ ﻫﻔﺖ ﻛﺸﻮﺭ ﺭﻭﻱ ﺯﻣﻴﻦ ﺭﺍ ﺑﺴﺘﺎﻱ‪.‬‬

‫ﺍﻱ ﺯﺭﺗﺸﺖ !‬

‫ﺁﺳﻤﺎﻥ ﺯﺑﺮﻳﻦ ﻭ ﺯﻣﺎﻥ ﺑﻲ ﻛﺮﺍﻧﻪ ﻭ “ﻭ‪‬ﻳﻮ” ﺍﻳﺰﺩ ﺯﺑﺮﺩﺳﺖ ﺭﺍ ﺑﺴﺘﺎﻱ‪.‬‬

‫ﺍﻱ ﺯﺭﺗﺸﺖ !‬

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‫ﺑﺎﺩ‪ ‬ﻧﻴﺮﻭﻣﻨﺪ ﻣﺰﺩﺍ ﺁﻓﺮﻳﺪﻩ ﻭ ﺳﭙﻨﺪﺍﺭﻣﺬ ‪ -‬ﺩﺧﺘﺮ ﺯﻳﺒﺎﻱ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ‪ -‬ﺭﺍ ﺑﺴﺘﺎﻱ‪.‬‬

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‫ﺍﻱ ﺯﺭﺗﺸﺖ !‬

‫ﻓَﺮَﻭ‪‬ﺷﻲ ﻣﺮﺍ ‪ -‬ﻛﻪ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍﻳﻢ ‪ -‬ﺑﺴﺘﺎﻱ‪.‬‬

‫ﻓَﺮَﻭ‪‬ﺷﻲ ﻣﺮﺍ ‪ -‬ﻛﻪ ﺑﺰﺭگ ﺗﺮﻳﻦ‪ ،‬ﺑﻬﺘﺮﻳﻦ‪ ،‬ﺯﻳﺒﺎﺗﺮﻳﻦ‪ ،‬ﺍﺳﺘﻮﺍﺭﺗﺮﻳﻦ‪ ،‬ﻫ‪‬ﺸﻴﺎﺭﺗﺮﻳﻦ‪ ،‬ﺑ‪‬ﺮﺯﻣﻨﺪﺗﺮﻳﻦ ﻭ ﺩﺭ ﺍﺷﻪ ﺑﻠﻨﺪ ﭘﺎﻳﮕﺎﻩ ﺗﺮﻳﻦ‬
‫] ﻣﻴﻨﻮﻳﺎﻥ[ ﺍﻡ ﻭ ﻫﻤﻪ ﻱ ﺭﻭﺍﻧﻢ ﻣﻨﺜﺮﻩ ﻱ ﻭﺭﺟﺎﻭﻧﺪ ﺍﺳﺖ ‪ -‬ﺑﺴﺘﺎﻱ‪.‬‬

‫ﺍﻱ ﺯﺭﺗﺸﺖ !‬

‫ﺳﺮﺍﺳﺮ ﺁﻓﺮﻳﻨﺶ ﻣﺮﺍ ‪ -‬ﻛﻪ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍﻳﻢ ‪ -‬ﺑﺴﺘﺎﻱ‪.‬‬

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‫] ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭼﻨﻴﻦ ﮔﻔﺖ‪[ :‬‬

‫ﺯﺭﺗﺸﺖ ﮔﻔﺘﺎﺭ ﻣﺮﺍ ﭘﺬﻳﺮﻓﺖ ﻭ ﭘﻴﺮﻭ ﺷﺪ ] ﻭ ﮔﻔﺖ‪[ :‬‬

‫ﺳﺮﺍﺳﺮ ﺁﻓﺮﻳﻨﺶ ﭘﺎﻙ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﺭﺍ ﻣﻲ ﺳﺘﺎﻳﻢ‪.‬‬

‫ﻣﻬﺮ ﻓﺮﺍﺥ ﭼﺮﺍﮔﺎﻩ‪ ،‬ﺁﻥ ﺍﻳﺰﺩ ﺩﺭ ﺑﺮﺩﺍﺭﻧﺪﻩ ﻱ ﺑﻬﺘﺮﻳﻦ ﻭ ﺷﻜﻮﻫﻤﻨﺪﺗﺮﻳﻦ ﻭ ﺩﻳﻮﺍﻓﮕﻦ ﺗﺮﻳﻦ ﺭﺯﻡ ﺍﻓﺰﺍﺭﻫﺎ ﺭﺍ ﻣﻲ ﺳﺘﺎﻳﻢ‪.‬‬

‫ﺳﺮﻭﺵ ﭘﺎﺭﺳﺎﻱ ﺑ‪‬ﺮﺯﻣﻨﺪ ﺭﺍ ﻣﻲ ﺳﺘﺎﻳﻢ ﻛﻪ ﮔﺮﺯﻱ ﺭﺍ ﺑﺮﺍﻱ ﻓﺮﻭﻛﻮﻓﺘﻦ ﺑﺮ ﺳﺮ ﺩﻳﻮﺍﻥ ﺩﺭ ﺩﺳﺖ ﻫﺎﻱ ﺧﻮﻳﺶ ﻣﻲ ﮔﺮﺩﺍﻧﺪ‪.‬‬

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‫ﻣﻨﺜﺮﻩ ﻱ ﻭﺭﺟﺎﻭﻧﺪ ﻓﺮﻩ ﻣﻨﺪ ﺍﻫﻮﺭﺍﻳﻲ ﺭﺍ ﻣﻲ ﺳﺘﺎﻳﻢ‪.‬‬

‫ﺁﺳﻤﺎﻥ ﺯﺑﺮﻳﻦ ﻭ ﺯﻣﺎﻥ ﺑﻲ ﻛﺮﺍﻧﻪ ﻭ “ﻭ‪‬ﻳﻮ” ﺍﻳﺰﺩ ﺯﺑﺮﺩﺳﺖ ﺭﺍ ﻣﻲ ﺳﺘﺎﻳﻢ‪.‬‬

‫ﺑﺎﺩ‪ ‬ﻧﻴﺮﻭﻣﻨﺪ ﻣﺰﺩﺍ ﺁﻓﺮﻳﺪﻩ ﻭ ﺳﭙﻨﺪﺍﺭﻣﺬ ‪ -‬ﺩﺧﺘﺮ ﺯﻳﺒﺎﻱ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ‪ -‬ﺭﺍ ﻣﻲ ﺳﺘﺎﻳﻢ‪.‬‬

‫“ﺩﺍﺩ‪ ”‬ﻧﻴﻚ ﻣﺰﺩﺍ ﭘﺮﺳﺘﻲ‪“ ،‬ﺩﺍﺩ‪ ”‬ﺩﻳﻮ ﺳﺘﻴﺰ ِﺯﺭﺗﺸﺘﻲ ﺭﺍ ﻣﻲ ﺳﺘﺎﻳﻢ‪.‬‬

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‫ﺯﺭﺗﺸﺖ ﺍﺯ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺮﺳﻴﺪ ‪:‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﻧﻴﻜﻲ ! ﺍﻱ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ !‬

‫ﺑﺎ ﻛﺪﺍﻣﻴﻦ ﻧﻴﺎﻳﺶ‪ ،‬ﺁﻓﺮﻳﻨﺶ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﺭﺍ ﺑﺴﺘﺎﻳﻢ ﻭ ﺑﺪﺍﻥ ﻳﺎﺭﻱ ﺭﺳﺎﻧﻢ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺍﻱ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ !‬

‫ﺑﻪ ﺳﻮﻱ ﺁﻥ ﺩﺭﺧﺖ ﺯﻳﺒﺎ )‪ - (14‬ﺁﻥ ﺩﺭﺧﺖ ﻓﺮﺍﺭﻭﻳﻴﺪﻩ ﻭ ﻧﻴﺮﻭﻣﻨﺪ ﺩﺭ ﻣﻴﺎﻥ ﺩﺭﺧﺘﺎﻥ ﻓﺮﺍﺭﻭﻳﻴﺪﻩ ‪ -‬ﺑﺮﻭ ﻭ ﺍﻳﻦ ﺳﺨﻨﺎﻥ ﺭﺍ‬
‫ﺑﺮﮔﻮ ‪:‬‬

‫ﺩﺭﻭﺩ ﺑﺮ ﺗﻮ ﺍﻱ ﺩﺭﺧﺖ ﺍﺷﻮﻥ ﻣﺰﺩﺍ ﺁﻓﺮﻳﺪﻩ !‬

‫“ﺍﺷﻢ ﻭﻫﻮ‪”. ..‬‬

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‫ﺍﺷﻮﻧﻲ ﺑﺎﻳﺪ ﺗﺎ ﺗﺮﻛﻪ ﻱ “ﺑ‪‬ﺮﺳ‪‬ﻢ” ﺭﺍ ﺑﻪ ﺩﺭﺍﺯﺍﻱ ﮔﺎﻭﺁﻫﻦ ﻭ ﺑﻪ ﺳﺘﺒﺮﻱ ﺩﺍﻧﻪ ﻱ ﺟﻮ‪ ،‬ﺍﺯ ﺁﻥ ﺩﺭﺧﺖ ﺑﺒ‪‬ﺮﺩ؛ ﺁﻥ ﺭﺍ ﺑﻪ ﺩﺳﺖ ﭼﭗ‬
‫ﺧﻮﻳﺶ ﺑﺮﮔﻴﺮﺩ ﻭ ﻫﻨﮕﺎﻡ ﻧﻴﺎﻳﺶ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﻭ ﺍﻣﺸﺎﺳﭙﻨﺪﺍﻥ ﻭ ﻫ‪‬ﻮﻡ ﺯﺭﻳﻦ ﺑﺮﺍﺯﻧﺪﻩ ﻱ ﺯﻳﺒﺎ ﻭ ﺑﻬﻤﻦ ﻭ “ﺭﺍﺗﺎ”ﻱ ﻧﻴﻚ ﺍﺷﻮﻥ‬
‫ﻣﺰﺩﺍ ﺁﻓﺮﻳﺪﻩ ﻱ ﻭﺍﻻ‪ ،‬ﭼﺸﻢ ﺍﺯ ﺁﻥ ﺑﺮﻧﮕﻴﺮﺩ‪(15).‬‬

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‫ﺯﺭﺗﺸﺖ ﺍﺯ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺮﺳﻴﺪ ‪:‬‬

‫ﺍﻱ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ! ﺍﻱ ﺩﺍﻧﺎﻱ ﺩﺍﻧﺎﻳﺎﻥ ! ﺍﻱ ﻫﻤﻴﺸﻪ ﺑﻴﺪﺍﺭ ! ﺍﻱ ﻫﻤﺎﺭﻩ ﻫ‪‬ﺸﻴﺎﺭ !‬

‫ﺍﺷﻮﻥ ﻧﻴﻚ ﻣﻨﺶ‪ ،‬ﺁﺷﻜﺎﺭﺍ ﻭ ﭘﻨﻬﺎﻥ ﺩﭼﺎﺭ ﺁﻻﻳﺶ ﻣﻲ ﺷﻮﺩ‪ .‬ﺩﻳﻮﺍﻧﻲ ﻛﻪ ﺩﺭ ﺗﻦ ﻣﺮﺩﮔﺎﻥ ﺭﺍﻩ ﻳﺎﻓﺘﻪ ﺍﻧﺪ‪ ،‬ﺍﻭ ﺭﺍ ﻣﻲ ﺁﻻﻳﻨﺪ‪.‬‬

‫ﺍﺷﻮﻥ ﻧﻴﻚ ﻣﻨﺶ‪ ،‬ﭼﮕﻮﻧﻪ ﻣﻲ ﺗﻮﺍﻧﺪ ﺗﻦ ﻭ ﺟﺎﻣﻪ ﻱ ﺧﻮﻳﺶ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﺁﻻﻳﺶ ﺭﻫﺎﻳﻲ ﺑﺨﺸﺪ ﻭ ﭘﺎﻙ ﻛﻨﺪ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﮔـُﻤﻴﺰ ِﻭ‪‬ﺭﺯﺍﻭ ﺍَﺧﺘﻪ ﻧﺎﺷﺪﻩ ﺍﻱ ﺭﺍ ‪ -‬ﺑﺪﺍﻥ ﺳﺎﻥ ﻛﻪ ﺭﻭﺵ ﺁﻳﻴﻦ ﺍﺳﺖ ‪ (16) -‬ﺑﺮﮔﻴﺮ ﻭ ﺍﺷﻮﻥ ﺁﻟﻮﺩﻩ ﺭﺍ ﺑﻪ ﺩﺷﺖ ﻣﺰﺩﺍ‬
‫ﺁﻓﺮﻳﺪﻩ )‪ (17‬ﺑﺒ‪‬ﺮ ﺗﺎ ﺑﺮ ﮔ‪‬ﺮﺩ ﺧﻮﻳﺶ‪ ،‬ﺷﻴﺎﺭ ﺑﻜﺸﺪ‪(18).‬‬

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‫ﭘﺲ ﻧﻴﺎﻳﺶ “ﺍﺷﻢ ﻭ‪‬ﻫﻮ ‪ ”...‬ﺭﺍ ﻳﻜﺼﺪ ﺑﺎﺭ ﺑﺮﺧﻮﺍﻧـَﺪ‪.‬‬

‫ﺁﻧﮕﺎﻩ ﻧﻴﺎﻳﺶ “ﺍﻫﻮﻥ ﻭﻳﺮﻳﻪ ‪ ”...‬ﺭﺍ ﺩﻭﻳﺴﺖ ﺑﺎﺭ ﺑﺮﺧﻮﺍﻧـَﺪ‪.‬‬

‫ﺳﭙﺲ ﺗﻦ ﻭ ﺟﺎﻣﻪ ﻱ ﺁﻟﻮﺩﻩ ﻱ ﺧﻮﻳﺶ ﺭﺍ ﭼﻬﺎﺭ ﺑﺎﺭ ﺑﺎ ﮔﻤﻴﺰ ﻭ ﺩﻭﺑﺎﺭ ﺑﺎ ﺁﺏ ﺁﻓﺮﻳﺪﻩ ﻱ ﺑ‪‬ﻎ ﺑﺸﻮﻳﺪ‪(19).‬‬

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‫ﺑﺪﻳﻦ ﺳﺎﻥ ﺗﻦ ﻭ ﺟﺎﻣﻪ ﻱ ﺍﺷﻮﻥ ﻧﻴﻚ ﻣﻨﺶ ﭘﺎﻙ ﺷﻮﺩ‪ .‬ﭘﺲ ﺁﻧﮕﺎﻩ ﺟﺎﻣﻪ ﻱ ﺧﻮﻳﺶ ﺭﺍ ﺑﺎ ﺩﺳﺖ ﭼﭗ ﻭ ﺩﺳﺖ ﺭﺍﺳﺖ‪ ،‬ﺑﺎ‬
‫ﺩﺳﺖ ﺭﺍﺳﺖ ﻭ ﺩﺳﺖ ﭼﭗ ﺑﺮﮔﻴﺮﺩ ﻭ ﺁﻥ ﺭﺍ ﺩﺭ ﺯﻳﺮ ﺁﺳﻤﺎﻥ ﺑﻠﻨﺪ‪ ،‬ﺩﺭ ﭘﺮﺗﻮ ﺍﺧﺘﺮﺍﻥ ﺁﻓﺮﻳﺪﻩ ﻱ ﺑﻎ ﺑﮕﺬﺍﺭﺩ ﺗﺎ ﻧُﻪ ﺷﺐ‬
‫ﺳﭙﺮﻱ ﺷﻮﺩ‪(20).‬‬

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‫ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﻧُﻪ ﺷﺐ ﺳﭙﺮﻱ ﺷﺪ‪ ،‬ﺯ‪‬ﻭﺭ ﺑﻪ ﺁﺗﺶ ﻧﻴﺎﺯ ﻛﻨﺪ‪ ،‬ﻫﻴﺰﻡ ﺳﺨﺖ ﭼﻮﺏ ﺑﻪ ﺁﺗﺶ ﺑ‪‬ﺮَﺩ‪ ،‬ﺑ‪‬ﺨﻮﺭ ﻭ‪‬ﻫﻮ ‪ -‬ﮔـَﻮﻥَ ﺑﻪ ﺁﺗﺶ‬
‫ﺑﺮﺩ ﻭ ﺗﻦ ﻭ ﺟﺎﻣﻪ ﺭﺍ ﺑﺪﺍﻥ ﺧﻮﺷﺒﻮ ﻛﻨﺪ‪.‬‬

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‫ﺑﺪﻳﻦ ﺳﺎﻥ ﺗﻦ ﻭ ﺟﺎﻣﻪ ﻱ ﺍﺷﻮﻥ ﻧﻴﻚ ﻣﻨﺶ ﭘﺎﻙ ﺷﻮﺩ‪ .‬ﭘﺲ ﺁﻧﮕﺎﻩ ﺟﺎﻣﻪ ﻱ ﺧﻮﻳﺶ ﺭﺍ ﺑﺎ ﺩﺳﺖ ﭼﭗ ﻭ ﺩﺳﺖ ﺭﺍﺳﺖ ﺑﺎ‬
‫ﺩﺳﺖ ﺭﺍﺳﺖ ﻭ ﺩﺳﺖ ﭼﭗ ﺑﺮﮔﻴﺮﺩ ﻭ ﺑﻪ ﺁﻭﺍﻱ ﺑﻠﻨﺪ‪ ،‬ﭼﻨﻴﻦ ﺑﺨﻮﺍﻧﺪ ‪:‬‬

‫ﺷﻜﻮﻩ ﺍﺯ ﺁﻥ ِﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﺑﺎﺩ !‬

‫ﺷﻜﻮﻩ ﺍﺯ ﺁﻥ ِ ﺍﻣﺸﺎﺳﭙﻨﺪﺍﻥ ﺑﺎﺩ !‬

‫ﺷﻜﻮﻩ ﺍﺯ ﺁﻥ ِﻫﻤﻪ ﻱ ﺩﻳﮕﺮ ﺍﺷﻮﻧﺎﻥ ﺑﺎﺩ !‬

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‫ﺯﺭﺗﺸﺖ ﺍﺯ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺮﺳﻴﺪ ‪:‬‬

‫ﺍﻱ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ! ﺍﻱ ﺩﺍﻧﺎﻱ ﺩﺍﻧﺎﻳﺎﻥ !‬

‫ﺁﻳﺎ ﺍﺷﻮﻥ ﻣﺮﺩ ﻭ ﺍﺷﻮﻥ ﺯﻥ ﺭﺍ ﺑﻪ ﺩﻳﻦ ﺗﻮ ﻓﺮﺍﺧﻮﺍﻧﻢ ؟‬

‫ﺁﻳﺎ ﺩﻳﻮ ﭘﺮﺳﺖ ﺗﺒﻬﻜﺎﺭ ﺭﺍ ﻛﻪ ﺯﻣﻴﻦ ﻣﺰﺩﺍ ﺁﻓﺮﻳﺪﻩ ﻭ ﺁﺏ ﺭﻭﺍﻥ ﻭ ﮔﻨﺪﻡ ﺳﺮﺳﺒﺰ ﻭ ﻫﻤﻪ ﻱ ﺩﻳﮕﺮ ﭼﻴﺰﻫﺎﻱ ﮔﺮﺍﻧﺒﻬﺎﻱ ﺧﻮﻳﺶ‬
‫ﺭﺍ ﺑﻴﻬﻮﺩﻩ ﻭ ﺑﻲ ﺑﻬﺮﻩ ﮔﻴﺮﻱ ﺭﻫﺎ ﻣﻲ ﻛﻨﺪ‪ ،‬ﺑﻪ ﻛﺎﺭ ﻧﻴﻚ ﺍﻫﻮﺭﺍﻳﻲ ﻭﺍﺩﺍﺭﻡ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﭼﻨﻴﻦ ﻛﻦ‪ .‬ﺍﻳﻦ ﺧﻮﻳﺸﻜﺎﺭﻱ ﺗـُﺴﺖ ﻛﻪ ﭼﻨﻴﻦ ﻛﻨﻲ‪.‬‬

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‫ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﻛﺮﺩﺍﺭﻫﺎﻱ ﻧﻴﻚ ﺑﻪ ﻛﺠﺎ ﻣﻲ ﺭﻭﻧﺪ ﻭ ﺩﺭ ﻛﺠﺎ ﻓﺮﺍﻫﻢ ﻣﻲ ﺁﻳﻨﺪ ؟‬

‫ﻛﺮﺩﺍﺭﻫﺎﻱ ﻧﻴﻜﻲ ﺭﺍ ﻛﻪ ﻣﺮﺩﻣﺎﻥ ﺩﺭ ﺯﻧﺪﮔﺎﻧﻲ ﺍﺳﺘﻮﻣﻨﺪ ﺑﺮﺍﻱ ﺁﻣﺮﺯﺵ ﺭﻭﺍﻥ ﻫﺎﻱ ﺧﻮﻳﺶ ﺑﻪ ﺟﺎﻱ ﺁﻭﺭﺩﻩ ﺍﻧﺪ‪ ،‬ﺩﺭ ﻛﺠﺎ‬
‫ﺑﺎﺯﻣﻲ ﻳﺎﺑﻨﺪ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫ﺑﺪﺍﻥ ﻫﻨﮕﺎﻡ ﻛﻪ ﺭﻭﺯﮔﺎﺭ ﺯﻧﺪﮔﻲ ﻛﺴﻲ ﺳﭙﺮﻱ ﺷﻮﺩ ﻭ ﺑﻤﻴﺮﺩ‪ ،‬ﺩﻳﻮﺍﻥ ِﺑﺪﻛﺎﺭ ِﺩﻭﺯﺧﻲ ﺑﺮ ﺍﻭ ﻣﻲ ﺗﺎﺯﻧﺪ‪.‬‬

‫ﭼﻮﻥ ﺳﻮﻣﻴﻦ ﺷﺐ ﺑﮕﺬﺭﺩ ﻭ ﺑﺎﻣﺪﺍﺩ ﭘﮕﺎﻩ ﭘﺪﻳﺪﺍﺭ ﺷﻮﺩ ﻭ ﺭﻭﺷﻨﺎﻳﻲ ﺑﺮﺁﻳﺪ ﻭ ﺍﻳﺰﺩﻣﻬﺮ‪ ،‬ﺩﺍﺭﻧﺪﻩ ﻱ ﺑﻬﺘﺮﻳﻦ ﺭﺯﻡ ﺍﻓﺰﺍﺭﻫﺎ‪،‬‬
‫ﻛﻮﻫﺴﺎﺭﺍﻥ ﺳﺮﺍﺳﺮ ﺷﺎﺩﻱ ﺑﺨﺶ ﺭﺍ ﺳﺮﺷﺎﺭ ﻛﻨﺪ ﻭ ﺧﻮﺭﺷﻴﺪ ﺳﺮ ﺑﺮ ﺯﻧﺪ ‪...‬‬

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‫‪ ...‬ﺩﻳﻮﻱ ﻛﻪ ﺍﻭ ﺭﺍ “ﻭﻳﺰَﺭﺵ‪ ”‬ﺧﻮﺍﻧﻨﺪ‪ ،‬ﺭﻭﺍﻥ ﻫﺎﻱ ﺩ‪‬ﺭﻭ‪‬ﻧﺪﺍﻥ ِﺗﺒﻬﻜﺎﺭ ﺩﺭ ﮔﻨﺎﻩ ﺯﻳﺴﺘﻪ ﺭﺍ ﻓﺮﻭ ﺑﺴﺘﻪ ﻣﻲ ﺑﺮﺩ‪ (21).‬ﺭﻭﺍﻥ‬
‫ﺩ‪‬ﺭﻭ‪‬ﻧﺪﺍﻥ ﺗﺒﻬﻜﺎﺭ ﻭ ﻧﻴﻜﻮﻛﺎﺭ‪ ،‬ﻫﺮ ﺩﻭ ﺍﺯ ﺭﺍﻩ ﺯﻣﺎﻥ ﺳﺎﺧﺘﻪ ﻛﻪ ﺑﻪ “ﭼﻴﻨﻮﺩﭘﻞ” ﻣﻲ ﭘﻴﻮﻧﺪﺩ‪ ،‬ﻣﻲ ﮔﺬﺭﻧﺪ‪ .‬ﺑﺮ ﺳﺮ ﭼﻴﻨﻮﺩﭘﻞ ‪-‬‬
‫ﭘﻞ ﺍﻫﻮﺭﺍﻳﻲ ﻣﺰﺩﺍ ﺁﻓﺮﻳﺪﻩ ‪ -‬ﺁﻧﺎﻥ ﭘﺎﺩﺍﺵ ﻛﺮﺩﺍﺭﻫﺎﻱ ﻧﻴﻚ ﺟﻬﺎﻧﻲ ﺭﺍ ﻛﻪ ﭘﻴﺶ ﺍﺯ ﺁﻥ ﺑﺮﺍﻱ ﺟﺎﻥ ﻭ ﺭﻭﺍﻥ ﺧﻮﻳﺶ ﺑﻪ ﺟﺎﻱ‬
‫ﺁﻭﺭﺩﻩ ﺍﻧﺪ ﻣﻲ ﺟﻮﻳﻨﺪ‪(22).‬‬

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‫ﭘﺲ ﺁﻧﮕﺎﻩ ﺩﻭﺷﻴﺰﻩ ﻱ ﺧﻮﺵ ﺍﻧﺪﺍﻡ‪ ،‬ﻧﻴﺮﻭﻣﻨﺪ‪ ،‬ﺑﻠﻨﺪ ﺑﺎﻻ‪ ،‬ﺑﺎﺯﺷﻨﺎﺳﻨﺪﻩ )‪ ،(23‬ﺁﺭﺍﺳﺘﻪ ﻭ ﺑﺮﺍﺯﻧﺪﻩ‪ ،‬ﻛﺎﺭﺁﻣﺪ ﻭ ﭼﻴﺮﻩ ﺩﺳﺖ ﻭ‬
‫ﺑﺴﻴﺎﺭ ﺯﻳﺮﻙ‪ ،‬ﺑﺎ ﺳﮕﺎﻧﻲ ﺩﺭ ﺩﻭ ﺳﻮﻱ ﺍﻭ )‪ (24‬ﻓﺮﺍ ﻣﻲ ﺭﺳﺪ‪(25).‬‬

‫ﺍﻭ ﺭﻭﺍﻥ ﻧﻴﻜﻮﻛﺎﺭ ﺭﺍ ﺍﺯ ﻓﺮﺍﺯ ﺍﻟﺒﺮﺯ ﻛﻮﻩ )‪ (26‬ﻭ ﺍﺯ ﭼﻴﻨﻮﺩﭘﻞ ﻣﻲ ﮔﺬﺭﺍﻧﺪ ﻭ ﺩﺭ ﺑﺮﺍﺑﺮ ﺍﻳﺰﺩﺍﻥ ﻣﻴﻨﻮﻱ ﺟﺎﻱ ﻣﻲ ﺩﻫﺪ‪.‬‬

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‫ﺑﻬﻤﻦ )‪ (27‬ﺍﺯ ﺳﺮﻳﺮ ﺯﺭ‪‬ﻳﻦ ﺧﻮﻳﺶ ﺑﺮﻣﻲ ﺧﻴﺰﺩ ﻭ ﺑﺎﻧﮓ ﺑﺮﻣﻲ ﺁﻭﺭﺩ ‪:‬‬

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‫ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﭼﮕﻮﻧﻪ ﺍﺯ ﺁﻥ ﺟﻬﺎﻥ ﭘﺮ ﺁﺳﻴﺐ ﺑﺪﻳﻦ ﺟﻬﺎﻥ ﺟﺎﻭﺩﺍﻧﻪ ﺩﺭﺁﻣﺪﻩ ﺍﻱ ﻭ ﺑﻪ ﺳﻮﻱ ﻣﺎ ﻣﻲ ﺁﻳﻲ ؟)‪(28‬‬

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‫ﺭﻭﺍﻥ ﻫﺎﻱ ﻧﻴﻜﻮﻛﺎﺭﺍﻥ ﺑﻪ ﺷﺎﺩﻛﺎﻣﻲ ﺑﻪ ﻧﺰﺩﻳﻚ ﺍﻭ ﺭﻧﮓ ﺯﺭﻳﻦ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ‪ ،‬ﺑﻪ ﻧﺰﺩﻳﻚ ﺗﺨﺖ ﻫﺎﻱ ﺯﺭﻳﻦ ﺍﻣﺸﺎﺳﭙﻨﺪﺍﻥ‪ ،‬ﺑﻪ‬
‫“ﮔﺮﺯﻣﺎﻥ”‪ ،‬ﺑﻪ ﺳﺮﺍﻱ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ‪ ،‬ﺑﻪ ﺳﺮﺍﻱ ﺍﻣﺸﺎﺳﭙﻨﺪﺍﻥ‪ ،‬ﺑﻪ ﺳﺮﺍﻱ ﻫﻤﻪ ﻱ ﺩﻳﮕﺮ ﻣﻴﻨﻮﻳﺎﻥ ﺍﺷﻮﻥ ﻣﻲ ﺭﺳﻨﺪ‪.‬‬

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‫ﺩﻳﻮﺍﻥ ﺗﺒﻬﻜﺎﺭ ﺑﺪﻛﺮﺩﺍﺭ ﭘﺲ ﺍﺯ ﻣﺮگ ﺍﺷﻮﻥ ﻣﺮﺩﻱ ﻛﻪ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺁﻻﻳﺶ ﭘﺎﻟﻮﺩﻩ ﺑﺎﺷﺪ )‪ ،(29‬ﭼﻨﺎﻥ ﺍﺯ ﺑﻮﻱ ﺧﻮﺵ ﺭﻭﺍﻥ ﺍﻭ‬
‫ﻣﻲ ﻫﺮﺍﺳﻨﺪ ﻛﻪ ﮔﻮﺳﻔﻨﺪﻱ ﮔﺮگ ﺯﺩﻩ )‪.(30‬‬

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‫ﺭﻭﺍﻥ ﻫﺎﻱ ﻧﻴﻜﻮﻛﺎﺭﺍﻥ ﺩﺭ ﺁﻥ ﺟﺎ ﺑﺎ ﺍﻳﺰﺩ “ﻧَﺮﻳﻮﺳ‪‬ﻨﮓ”)‪ (31‬ﺩﻭﺳﺖ ﻣﺰﺩﺍ ﺍﻫﻮﺭﻩ ﻫﻤﻨﺸﻴﻨﻲ ﻣﻲ ﻛﻨﻨﺪ‪.‬‬

‫ﺍﻱ ﺯﺭﺗﺸﺖ !‬

‫ﺗﻮ ﺧﻮﺩ‪ ،‬ﺍﻳﻦ ﺟﻬﺎﻥ ﺁﻓﺮﻳﺪﻩ ﻱ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﺭﺍ ﺑﺴﺘﺎﻱ‪.‬‬

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‫ﺯﺭﺗﺸﺖ ﺁﻥ ﮔﻔﺘﺎﺭ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﺭﺍ ﭘﺬﻳﺮﻓﺖ ‪:‬‬

‫ﺟﻬﺎﻥ ﺍﺷﻮﻥ ﺁﻓﺮﻳﺪﻩ ﻱ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﺭﺍ ﻣﻲ ﺳﺘﺎﻳﻢ‪.‬‬

‫ﺯﻣﻴﻦ ﻭ ﺁﺏ ﻣﺰﺩﺍ ﺁﻓﺮﻳﺪﻩ ﻭ ﺩﺭﺧﺘﺎﻥ ﺍﺷﻮﻥ ﺭﺍ ﻣﻲ ﺳﺘﺎﻳﻢ‪.‬‬

‫ﺩﺭﻳﺎﻱ ﻓﺮﺍﺥ ﻛﺮﺕ ﺭﺍ ﻣﻲ ﺳﺘﺎﻳﻢ‪.‬‬

‫ﺁﺳﻤﺎﻥ ﺩﺭﺧﺸﺎﻥ ﺭﺍ ﻣﻲ ﺳﺘﺎﻳﻢ‪.‬‬

‫ﮔﻴﻬﺎﻥ ﺯﺑﺮﻳﻦ ﻭ ﺩﺭﺧﺸﺎﻥ ﻭ ﺟﺎﻭﺩﺍﻧﻪ ﺭﺍ ﻣﻲ ﺳﺘﺎﻳﻢ‪.‬‬

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‫ﺳﺮﺍﻱ ﺭﻭﺷﻦ ﻭ ﭘ‪‬ﺮﻓﺮﻭﻍ ﻭ ﺳﺮﺷﺎﺭ ﺍﺯ ﻛﺎﻣﺮﻭﺍﻳﻲ ﺍﺷﻮﻧﺎﻥ ﺭﺍ ﻣﻲ ﺳﺘﺎﻳﻢ‪.‬‬

‫ﮔﺮﺯﻣﺎﻥ‪ ،‬ﺳﺮﺍﻱ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ‪ ،‬ﺳﺮﺍﻱ ﺍﻣﺸﺎﺳﭙﻨﺪﺍﻥ‪ ،‬ﺳﺮﺍﻱ ﻫﻤﻪ ﻱ ﺩﻳﮕﺮ ﻣﻴﻨﻮﻳﺎﻥ ﺍﺷﻮﻥ ﺭﺍ ﻣﻲ ﺳﺘﺎﻳﻢ‪.‬‬

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‫ﺳﺮﺍﻱ ﻛﺎﻣﺮﻭﺍﻳﻲ ِﺟﺎﻭﺩﺍﻧﻪ ﻭ ﭼﻴﻨﻮﺩﭘﻞ ﻣﺰﺩﺍ ﺁﻓﺮﻳﺪﻩ ﺭﺍ ﻣﻲ ﺳﺘﺎﻳﻢ‪.‬‬

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‫“ﺳ‪‬ﻮﻙ‪”‬ﻱ ﻧﻴﻚ ﻓﺮﺍﺥ ﺩﻳﺪﮔﺎﻩ ﺍﺷﻮﻥ ﺭﺍ ﻣﻲ ﺳﺘﺎﻳﻢ‪.‬‬

‫ﻓﺮﻭﺷﻲ ﻫﺎﻱ ﺗﻮﺍﻧﺎﻱ ﻧﻴﻜﻮﻛﺎﺭﺍﻥ ﺭﺍ ﻣﻲ ﺳﺘﺎﻳﻢ‪.‬‬

‫ﻫﻤﻪ ﻱ ﺁﻓﺮﻳﻨﺶ ﻧﻴﻚ ﺭﺍ ﻣﻲ ﺳﺘﺎﻳﻢ‪.‬‬

‫ﺍﻳﺰﺩ ﺑﻬﺮﺍﻡ ﺍﻫﻮﺭﻩ ﺁﻓﺮﻳﺪﻩ‪ ،‬ﺩﺍﺭﻧﺪﻩ ﻱ ﻓﺮّ ﻣﺰﺩﺍ ﺁﻓﺮﻳﺪﻩ ﺭﺍ ﻣﻲ ﺳﺘﺎﻳﻢ‪.‬‬

‫ﺗﺸﺘﺮ ﺳﺘﺎﺭﻩ ﻱ ﺭﻭﺷﻦ ﻭ ﺩﺭﺧﺸﺎﻥ ﺭﺍ ﻛﻪ ﺑﻪ ﭘﻴﻜﺮ ﮔﺎﻭﻱ ﺯﺭﻳﻦ ﺷﺎﺥ ﺩﺭﺁﻳﺪ‪ ،‬ﻣﻲ ﺳﺘﺎﻳﻢ‪.‬‬

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‫ﮔﺎﻫﺎﻥ ﺍﺷﻮﻥ ﻧﻴﻚ‪ ،‬ﺷﻬﺮﻳﺎﺭﺍﻥ ﻫﻤﻪ ﻱ ﺭﺩﺍﻥ )‪ (32‬ﺭﺍ ﻣﻲ ﺳﺘﺎﻳﻢ‪.‬‬

‫ﺍﻫﻮﻧَﻮ‪‬ﺩﮔﺎﻩ ﺭﺍ ﻣﻲ ﺳﺘﺎﻳﻢ‪.‬‬

‫ﺍُﺷﺘَﻮ‪‬ﺩﮔﺎﻩ ﺭﺍ ﻣﻲ ﺳﺘﺎﻳﻢ‪.‬‬

‫ﺳ‪‬ﭙ‪‬ﻨﺘـَﻤﺪﮔﺎﻩ ﺭﺍ ﻣﻲ ﺳﺘﺎﻳﻢ‪.‬‬

‫ﻭ‪‬ﻫﻮﺧﺸﺘـَﺮﮔﺎﻩ ﺭﺍ ﻣﻲ ﺳﺘﺎﻳﻢ‪.‬‬

‫ﻭ‪‬ﻫﻴﺸﺘﻮﺍﻳﺸﺖ ﮔﺎﻩ ﺭﺍ ﻣﻲ ﺳﺘﺎﻳﻢ‪.‬‬

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‫ﻛﺸﻮﺭﻫﺎﻱ ﺍَﺭﺯ‪‬ﻫﻲ ﻭ ﺳ‪‬ﻮ‪‬ﻫﻲ ﺭﺍ ﻣﻲ ﺳﺘﺎﻳﻢ‪.‬‬

‫ﻛﺸﻮﺭﻫﺎﻱ ﻓﺮﺩ‪‬ﺫﻓﺸﻮ ﻭ ﻭﻳﺪ‪‬ﺫﻓﺸﻮ ﺭﺍ ﻣﻲ ﺳﺘﺎﻳﻢ‪.‬‬

‫ﻛﺸﻮﺭﻫﺎﻱ ﻭﺍﻭﺭﻭﺑ‪‬ﺮِﺷﺘﻲ ﻭ ﻭﺍﻭﺭﻭﺟ‪‬ﺮِﺷﺘﻲ ﺭﺍ ﻣﻲ ﺳﺘﺎﻳﻢ‪.‬‬

‫“ﺧﻮ‪‬ﻧﻴﺮَﺙ” ﺩﺭﺧﺸﺎﻥ ﺭﺍ ﻣﻲ ﺳﺘﺎﻳﻢ‪.‬‬

‫ﻫﻴﺮﻣﻨﺪ‪ ‬ﺩﺭﺧﺸﺎﻥ ﻭ ﻓﺮﻩ ﻣﻨﺪ ﺭﺍ ﻣﻲ ﺳﺘﺎﻳﻢ‪(33).‬‬

‫ﺍﺷﻲ ﻧﻴﻚ ﺭﺍ ﻣﻲ ﺳﺘﺎﻳﻢ‪.‬‬

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‫ﭼﻴﺴﺘﻲ ﻧﻴﻚ ﺭﺍ ﻣﻲ ﺳﺘﺎﻳﻢ‪.‬‬

‫ﺑﻬﺘﺮﻳﻦ ﭼﻴﺴﺘﻲ ﺭﺍ ﻣﻲ ﺳﺘﺎﻳﻢ‪.‬‬

‫ﻓﺮ ﺳﺮﺯﻣﻴﻦ ﻫﺎﻱ ﺍﻳﺮﺍﻧﻲ ﺭﺍ ﻣﻲ ﺳﺘﺎﻳﻢ‪.‬‬

‫ﻓﺮ ﺟﻢ ِﺧﻮﺏ ﺭﻣﻪ ﺭﺍ ﻣﻲ ﺳﺘﺎﻳﻢ‪.‬‬

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‫ﺳﺮﻭﺵ ﭘﺎﺭﺳﺎﻱ ﺑ‪‬ﺮﺯﻣﻨﺪ‪ ‬ﺩﻳﻮﺍﻓﮕﻦ ﺭﺍ ﭼﻮﻥ ﭘﺮﺳﺘﺶ ﻭ ﻧﻴﺎﻳﺶ ﻛﻨﻨﺪ‪ ،‬ﺷﺎﺩﻣﺎﻥ ﺷﻮﺩ ﻭ ﺁﻥ ﭘﺮﺳﺘﺶ ﻭ ﻧﻴﺎﻳﺶ ﺭﺍ ﺑﭙﺬﻳﺮﺩ‪.‬‬

‫ﺯ‪‬ﻭﺭ ﻭ ﻫﻴﺰﻡ ﺳﺨﺖ ﭼﻮﺏ ﺑﻪ ﺁﺗﺶ ﺑﺒ‪‬ﺮ‪.‬‬

‫ﺑﺨﻮﺭﻭ‪‬ﻫﻮ ‪ -‬ﮔﻮﻥ ﺑﻪ ﺁﺗﺶ ﺑﺒﺮ‪.‬‬

‫ﺁﺗﺶ ﻭﺍﺯﻳﺸﺖ‪ ،‬ﻓﺮﻭﺍﻓﮕﻨﻨﺪﻩ ﻱ ﺳ‪‬ﭙـِﻨـْﺠ‪‬ﻐـْﺮَ ﺩﻳﻮ ﺭﺍ ﭘﺮﺳﺘﺶ ﻭ ﻧﻴﺎﻳﺶ ﻛﻦ ﻭ ﮔﻮﺷﺖ ﭘﺨﺘﻪ ﻭ ﺷﻴﺮ ِﺟﻮﺷﺎﻥ ﻧﺰﺩ ﻭﻱ ﺑﺒ‪‬ﺮ‪.‬‬

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‫ﺳﺮﻭﺵ ِﭘﺎﺭﺳﺎ ﺭﺍ ﭘﺮﺳﺘﺶ ﻭ ﻧﻴﺎﻳﺶ ﻛﻦ ﻛﻪ ﻛﻮﻧﺪ‪ (34) ‬ﺩﻳﻮ ﺑﻲ ﻣﻲ‪ ‬ﻣﺴﺖ ﺭﺍ ﻓﺮﻭ ﺍﻓﮕﻨﺪ؛ ﺩﻳﻮﻱ ﻛﻪ ﺑﺮ ﺩﺭﻭﺝ ﻣﺮﺩﺍﻥ‬
‫ﺳﺴﺖ )‪ ،(35‬ﺑﺮ ﺩﻳﻮ ﭘﺮﺳﺘﺎﻥ ﺗﺒﻬﻜﺎﺭ ﺩﺭ ﮔﻨﺎﻩ ﺯﻳﺴﺘﻪ ﻓﺮﻭﺍﻓﺘﺪ‪.‬‬

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‫ﻛـَﺮَ ﻣﺎﻫﻲ ﺭﺍ ﻣﻲ ﺳﺘﺎﻳﻢ ﻛﻪ ﺩﺭ ژﺭﻓﺎﻱ ﺩﺭﻳﺎﭼﻪ ﻫﺎ‪ ،‬ﺩﺭ ﺯﻳﺮ ﺁﺏ ﻫﺎ ﻣﻲ ﺯﻳ‪‬ﺪ‪.‬‬

‫ﻛﻬﻜﺸﺎﻥ ﺯﺑﺮﻳﻦ ﻭ ﻛـُﻬﻦ‪ ،‬ﺑﺰﺭگ ﺗﺮﻳﻦ ﺁﻭﺭﺩﮔﺎﻩ ﺩﻭ ﻣﻴﻨﻮ )‪ (36‬ﺭﺍ ﻣﻲ ﺳﺘﺎﻳﻢ‪.‬‬

‫ﻫـَﻔﺘﻮﺭﻧﮓ ﺩﺭﺧﺸﺎﻥ ﺭﺍ ﺑﺎ ﻓﺮﺯﻧﺪﺍﻥ ﻭ ﮔﻠﻪ ﻫﺎﺷﺎﻥ )‪ (37‬ﻣﻲ ﺳﺘﺎﻳﻢ‪.‬‬

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‫ﺑﺨﺶ ﺳﻮﻡ‬

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‫ﺍﻫﺮﻳﻤﻦ ﻣﺮگ ﺁﻓﺮﻳﻦ‪ ،‬ﺳﺎﻻﺭ ﺩﻳﻮﺍﻥ‪ ،‬ﺍﻳﻨﺪ‪‬ﺭ ﺩﻳﻮ ﺳ‪‬ﻮﺭﻭ‪‬ﺩﻳﻮ‪ ،‬ﻧﺎﻧﮓ ﻫ‪‬ﻴ‪‬ـﺜــْﻴﻪ ﺩﻳﻮ‪ ،‬ﺗﻮﺭﻭﻱ ﺩﻳﻮ‪ ،‬ﺯ‪‬ﻳﺮﻳﭻ ﺩﻳﻮ‪ ،‬ﺩﻳﻮ‬
‫ﺧﺸﻢ ِﺧﻮﻧﻴﻦ ﺩﺭﻓﺶ‪ ،‬ﺍَﻛـَﺘـَﺶ‪ ‬ﺩﻳﻮ‪ ،‬ﺯﺍﻭﺭﻭ‪‬ﻥ ﺩﻳﻮ ِﻛﺸﻨﺪﻩ ﻱ ﭘﺪﺭﺍﻥ‪ ،‬ﺑﻮﻳﺘﻲ ﺩﻳﻮ‪ ،‬ﺩ‪‬ﺭ‪‬ﻳﻮﻱ ﺩﻳﻮ‪ ،‬ﺩ‪‬ﻳﻮﻱ ﺩﻳﻮ‪ ،‬ﻛـَﺴﻮﻱ ﺩﻳﻮ‪،‬‬
‫ﭘ‪‬ﻴﺘﻲ ﺷَﻪ ﺩﻳﻮ ﻭ ﻣ‪‬ﺮِﺷَﻮﻥَ ﺩﻳﻮ ﺁﺳﺎﺗﺮﻳﻦ ﻫﻤﻪ ﻱ ﺩﻳﻮﺍﻥ‪ ،‬ﻧﮕﺮﺍﻥ ﻭ ﺍﻧﺪﻳﺸﻨﺎﻙ ﺑﺪﻳﻦ ﺳﻮﻱ ﻭ ﺁﻥ ﺳﻮﻱ ﻣﻲ ﺭﻓﺘﻨﺪ‪.‬‬

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‫ﺍﻫﺮﻳﻤﻦ ﻧﻴﺮﻧﮓ ﺑﺎﺯ ِﺗﺒﻬﻜﺎﺭ ﻣﺮگ ﺁﻓﺮﻳﻦ‪ ،‬ﭼﻨﻴﻦ ﮔﻔﺖ ‪:‬‬

‫ﭼﺮﺍ ﺩﺭﻧﮓ ﻛﺮﺩﻩ ﺍﻳﻢ ؟‬

‫ﺩﻳﻮﺍﻥ ِﺗﺒﻬﻜﺎﺭ ِﺑﺪ ﺳﺮﺷﺖ ﺑﺮﻓﺮﺍﺯ “ﺍَﺭﺯﻭ‪‬ﺭ”)‪ (38‬ﮔ‪‬ﺮﺩ ﺁﻳﻨﺪ‪.‬‬

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‫ﺩﻳﻮﺍﻥ ﺗﺒﻬﻜﺎﺭ ﺑﺪﺳﺮﺷﺖ ﺩﻭﻳﺪﻧﺪ ﻭ ﮔﺮﻳﺨﺘﻨﺪ‪.‬‬

‫ﺩﻳﻮﺍﻥ ﺗﺒﻬﻜﺎﺭ ﺑﺪﺳﺮﺷﺖ ﺩﻭﻳﺪﻧﺪ ﻭ ﺑﻪ ﺑﺪﭼﺸﻤﻲ ﻧﮕﺮﻳﺴﺘﻨﺪ‪.‬‬

‫ﺩﻳﻮﺍﻥ ﺗﺒﻬﻜﺎﺭ ﺑﺪﺳﺮﺷﺖ ﺩﻭﻳﺪﻧﺪ ﻭ ﺑﺎﻧﮓ ﺑﺮﺁﻭﺭﺩﻧﺪ ‪:‬‬

‫ﺑﺮ ﻓﺮﺍﺯ ﺍﺭﺯﻭﺭ ﮔﺮﺩ ﺁﻳﻴﻢ‪. ..‬‬

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‫‪ ...‬ﻫﻢ ﺍﻛﻨﻮﻥ ﺯﺭﺗﺸﺖ ﺍﺷﻮﻥ ﺩﺭ ﺧﺎﻧﻪ ﻱ ﭘﻮﺭﻭﺷَﺴﺐ ﺯﺍﺩﻩ ﺷﺪ‪ .‬ﭼﮕﻮﻧﻪ ﻛﺸﺘﻦ ﺍﻭ ﺭﺍ ﺩﺳﺖ ﺑﻪ ﻛﺎﺭ ﺯﻧﻴﻢ ؟‬

‫ﻫﺴﺘﻲ ﺍﻭ‪ ،‬ﺧﻮﺩ ﺭﺯﻡ ﺍﻓﺰﺍﺭﻱ ﺍﺳﺖ ﺩﻳﻮﺍﻓﮕﻦ‪ .‬ﺍﻭﺳﺖ ﻛﻪ ﺑﺎ ﺩﻳﻮﺍﻥ ﻭ ﺩ‪‬ﺭﻭﺟﺎﻥ ﻭ ﺩﻳﻮﭘﺮﺳﺘﺎﻥ ﻭ “ﻧﺴﻮ”ﻱ ﺩﻳﻮ ﺁﻓﺮﻳﺪﻩ‬
‫ﺑﺴﺘﻴﺰﺩ ﻭ ﺩﺭﻭﻍ ﺩﺭﻭﻏﮕﻮﻳﺎﻥ ﺭﺍ ﻧﺎﭼﻴﺰ ﻛﻨﺪ‪.‬‬

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‫ﺩﻳﻮﺍﻥ ﺗﺒﻬﻜﺎﺭ ﺑﺪﺳﺮﺷﺖ ﺩﻭﻳﺪﻧﺪ ﻭ ﮔﺮﻳﺨﺘﻨﺪ‪.‬‬

‫ﺩﻳﻮﺍﻥ ﺗﺒﻬﻜﺎﺭ ﺑﺪﺳﺮﺷﺖ ﺑﻪ ژﺭﻓﺎﻱ ﺗﺎﺭﻳﻜﻲ‪ ،‬ﺑﻪ ﺩﻭﺯﺥ ِﺳﻬﻤﻨﺎﻙ ﮔﺮﻳﺨﺘﻨﺪ‪.‬‬

‫“ﺍﺷﻢ ﻭﻫﻮ‪”. ..‬‬

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‫ﭘﺎﻧﻮﺷﺖ ﻫﺎ ‪:‬‬

‫‪ .1‬ﺩﺭ ﺍﻳﻦ ﻓﺮﮔﺮﺩ‪ ،‬ﺍﻫﺮﻳﻤﻦ ﻣﻲ ﻛﻮﺷﺪ ﺗﺎ ﺯﺭﺗﺸﺖ ﺭﺍ ﺑﻜـُﺸﺪ ﻭ ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﻛﺎﺭ ﺷﻜﺴﺖ ﻣﻲ ﺧﻮﺭﺩ‪ ،‬ﺑﻪ ﻓﺮﻳﺒﻜﺎﺭﻱ‬
‫ﺭﻭﻱ ﻣﻲ ﺁﻭﺭﺩ‪ .‬ﺯﺭﺗﺸﺖ ﺑﺎ ﻫﺮ ﺩﻭ ﮔﻮﻧﻪ ﺭﺯﻡ ﺍﻓﺰﺍﺭ ﺍﺳﺘﻮﻣﻨﺪ ﻭ ﻣﻴﻨﻮﻱ ﺩﺭ ﺑﺮﺍﺑﺮ ﺍﻳﻦ ﺗﺒﻬﻜﺎﺭﻱ ﺍﻫﺮﻳﻤﻦ ﺍﻳﺴﺘﺎﺩﮔﻲ ﻣﻲ ﻛﻨﺪ‬
‫ﻭ ﺍﺯ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﺧﻮﺍﺳﺘﺎﺭ ﺁﺷﻜﺎﺭ ﻛﺮﺩﻥ ﭘﺎﺭﻩ ﺍﻱ ﺍﺯ ﺭﻭﺵ ﻫﺎﻱ ﺁﻳﻴﻨﻲ ﻣﻲ ﺷﻮﺩ‪ .‬ﭼﮕﻮﻧﻪ ﻣﻲ ﺗﻮﺍﻥ ﺩﻳﻮﺍﻥ ﺭﺍ ﺍﺯ ﺧﻮﺩ ﺭﺍﻧﺪ ؟‬
‫ﭼﮕﻮﻧﻪ ﺁﻓﺮﻳﻨﺶ ﻣﺰﺩﺍ ﺭﺍ ﺑﺎﻳﺪ ﺳﺘﻮﺩ ؟ ﭼﮕﻮﻧﻪ ﻧﺎﭘﺎﻛﻲ ﺭﺍ ﺑﺎﻳﺪ ﺷﺴﺖ ﻭ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﺩ ؟ ﭘﺲ ﺍﺯ ﻣﺮگ‪ ،‬ﺑﺮ ﺭﻭﺍﻥ ﺁﺩﻣﻲ ﭼﻪ ﻣﻲ‬
‫ﮔﺬﺭﺩ ؟‬

‫ﺍﻫﺮﻳﻤﻦ ﻭ ﮔﺮﻭﻩ ﺩﻳﻮﺍﻥ ﻛﺎﺭﮔﺰﺍﺭ ﻭﻱ ﻧﻮﻣﻴﺪ ﻣﻲ ﺷﻮﻧﺪ ﻭ ﻧﺎﺗﻮﺍﻥ ﺍﺯ ﺗﺒﻬﻜﺎﺭﻱ ﺧﻮﻳﺶ ﺑﻪ ﺩﻭﺯﺥ ﻣﻲ ﮔﺮﻳﺰﻧﺪ‪ .‬ﺍﻳﻦ ﻓﺮﮔﺮﺩ ﺭﺍ‬
‫ﻣﻲ ﺗﻮﺍﻥ “ﻣ‪‬ﻜﺎﺷﻔﻪ” ﻧﺎﻣﻴﺪ ﻭ ﺍﺳﺘﺨﻮﺍﻥ ﺑﻨﺪﻱ “ﻭﻧﺪﻳﺪﺍﺩ” ﺑﻪ ﺷﻤﺎﺭ ﺁﻭﺭﺩ‪ .‬ﻧﺘﻴﺠﻪ ﻱ ﺁﻥ‪ ،‬ﺩﺭ ﻣﻴﺎﻥ ﺑﺨﺶ ﻫﺎﻱ ﻳﻜﻢ ﻭ ﺳﻮﻡ‬
‫ﺟﺎﻱ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺑﺨﺶ ﻳﻜﻢ ﻛﻮﺷﺶ ﺩﻳﻮﺍﻥ ﺭﺍ ﺑﺮﺍﻱ ﻣﺎﻧﻊ ﺷﺪﻥ ﺍﺯ “ﻣﻜﺎﺷﻔﻪ” ﻧﺸﺎﻥ ﻣﻲ ﺩﻫﺪ ﻭ ﺑﺨﺶ ﺳﻮﻡ ﺣﺎﺻﻞ ﺍﻳﻦ‬
‫ﻛﻮﺷﺶ ﺭﺍ ﺑﻴﺎﻥ ﻣﻲ ﺩﺍﺭﺩ ﻭ ﺑﺨﺶ ﺩﻭﻡ ﺩﺭ ﻣﻴﺎﻥ ﺍﻳﻦ ﺩﻭ ﺑﺨﺶ‪ ،‬ﺗﺠﺮﻳﺪﻱ ﺍﺯ ﺭﻭﺵ ﻫﺎﻱ ﺁﻳﻴﻴﻨﻲ ﻳﺎ ﻓﺸﺮﺩﻩ ﻭﺧﻼﺻﻪ ﻱ‬
‫“ﻭﻧﺪﻳﺪﺍﺩ” ﺭﺍ ﺩﺭ ﺑﺮ ﻣﻲ ﮔﻴﺮﺩ‪).‬ﻳﺎﺩﺩﺍﺷﺖ ﺍﻓﺰﻭﺩﻩ ﺑﺮ ﺁﻏﺎﺯ ﺍﻳﻦ ﻓﺮﮔﺮﺩ ﺩﺭ ﮔﺰﺍﺭﺵ ﺩﺍﺭﻣﺴﺘﺘﺮ(‬

‫‪ = .2‬ﺑﻨﺪ ‪ 19‬ﻓﺮﮔﺮﺩ ﻫﺸﺘﻢ‪.‬‬

‫‪ .3‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ ﻳﻜﻢ‪ ،‬ﺑﻨﺪ ‪.3‬‬

‫‪ .4‬ﺍﻳﻦ ﭘﺎﺭﻩ ﺍﻱ ﺍﺯ ﻳﻚ ﺍﺳﻄﻮﺭﻩ ﻱ ﻛﻬﻦ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻥ ﺯﺭﺗﺸﺖ ﻭ ﺍﻫﺮﻳﻤﻦ‪ ،‬ﺑﻪ ﺗﺮﺗﻴﺐ ﻧﻘﺶ ﻫﺎﻱ “ﺍﺩﻳﭙﻮﺱ” ﻭ‬
‫“ﺍﺑﻮﻟﻬﻮﻝ” ﺭﺍ ﺑﺮ ﻋﻬﺪﻩ ﺩﺍﺭﻧﺪ‪).‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ “ﺍﻭﺭﻣﺰﺩ ﻭ ﺍﻫﺮﻳﻤﻦ”‪ ،‬ﺑﻨﺪﻫﺎﻱ ‪ 163‬ﺗﺎ ‪(165‬‬

‫‪ .5‬ﺑﺮﺧﻲ ﺑﺮﺁﻧﻨﺪ ﻛﻪ ﺍﻳﻦ ﺳﻨﮓ‪ ،‬ﻧﻤﺎﺩ ﻧﻴﺎﻳﺶ “ﺍﻫﻮﻥ ﻭﻳﺮﻳﻪ” ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﻫﻤﭽﻨﻴﻦ ﺁﻥ ﺭﺍ ﺑﺎ ﭼﻮﺏ ﻧـُﻪ ﮔﺮﻩ ﻛﻪ ﺩﺭ ﺁﻳﻴﻦ‬
‫“ﺑ‪‬ﺮﺷﻨﻮﻡ”)ﻓﺮﮔﺮﺩ ﻧﻬﻢ‪ ،‬ﺑﻨﺪ ‪ (14‬ﺑﻪ ﻛﺎﺭ ﻣﻲ ﺭﻭﺩ‪ ،‬ﻳﻜﻲ ﺷﻤﺮﺩﻩ ﺍﻧﺪ‪ .‬ﺩﺭ ﺍَﺭﺕ )ﺍﺷﻲ( ﻳﺸﺖ‪) ،‬ﺑﻨﺪ ‪ (20‬ﺍﻳﻦ ﺳﻨﮓ‪ ،‬ﻧﻤﺎﺩ‬
‫ﻧﻴﺎﻳﺶ “ﺍﻫﻮﻥ ﻭﻳﺮﻳﻪ ‪ ”...‬ﺧﻮﺍﻧﺪﻩ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬

‫‪ .6‬ﺭﻭﺩﻱ ﺍﺳﺖ ﻛﻪ ﺯﺭﺗﺸﺖ ﺑﺮ ﻓﺮﺍﺯ ﻛﻮﻫﻲ ﺩﺭ ﻛﺮﺍﻧﻪ ﻱ ﺁﻥ‪ ،‬ﺩﻳﻦ ﺍﻫﻮﺭﺍﻳﻲ ﺭﺍ ﭘﺬﻳﺮﻓﺖ ﻭ ﭘﻴﺎﻡ ﺁﻭﺭ ﺁﻥ ﺷﺪ‪ .‬ﺟﻴﻤﺰ‬
‫ﺩﺍﺭﻣﺴﺘﺘﺮ ﺁﻥ ﺭﺍ ﺑﺎ ﺭﻭﺩﻱ ﺑﻪ ﻧﺎﻡ “ﺩ‪‬ﺭ‪‬ﻩ” ﻛﻪ ﺍﺯ ﻛﻮﻩ ﺳﺒﻼﻥ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺳﺮﭼﺸﻤﻪ ﻣﻲ ﮔﻴﺮﺩ ﻭ ﺑﻪ ﺭﻭﺩ ﺍَﺭ‪‬ﺱ ﻣﻲ ﭘﻴﻮﻧﺪﺩ‪،‬‬
‫ﻳﻜﻲ ﺷﻤﺮﺩﻩ ﺍﺳﺖ‪.‬‬

‫‪ .7‬ﭘﺪﺭ ﺯﺭﺗﺸﺖ‪.‬‬

‫‪ .8‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ ﻳﻜﻢ‪ ،‬ﺑﻨﺪ ‪.10‬‬

‫‪ .9‬ﺩﺭ ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ )ﺯﻧﺪ( ﻭﻧﺪﻳﺪﺍﺩ ﭘﻴﺶ ﺍﺯ ﺍﻳﻦ ﺟﻤﻠﻪ ﺁﻣﺪﻩ ﺍﺳﺖ ‪“ :‬ﻣﻦ ﻣﻲ ﺩﺍﻧﻢ‪”.‬‬

‫‪) .10‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﺑﻨﺪ ‪ 46‬ﻫﻤﻴﻦ ﻓﺮﮔﺮﺩ( ﺷﺎﻳﺪ ﺑﺘﻮﺍﻥ ﮔﻔﺖ ﻛﻪ ﺍﺯ ﺍﻳﻦ ﺟﻤﻠﻪ ﭼﻨﻴﻦ ﺑﺮ ﻣﻲ ﺁﻳﺪ ‪“ :‬ﻣﺎﺩﺭﺕ ﺍﺯ ﻣﻦ ﻳﺎﺭﻱ‬
‫ﺧﻮﺍﺳﺖ‪ ”.‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ )ﺯﻧﺪ( ﻭﻧﺪﻳﺪﺍﺩ ﺍﻓﺰﻭﺩﻩ ﺍﻱ ﺍﻳﻦ ﭼﻨﻴﻦ ﺩﺍﺭﺩ ‪“ :‬ﻧﻴﺎﻛﺎﻥ ﺗﻮ ﻣﺮﺍ ﻣﻲ ﭘﺮﺳﺘﻴﺪﻧﺪ؛ ﺗﻮ ﻧﻴﺰ ﻣﺮﺍ‬
‫ﭘﺮﺳﺘﺶ ﻛﻦ‪”.‬‬

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‫‪ .11‬ﺍﺷﺎﺭﻩ ﺍﺳﺖ ﻛﻪ “ﺍژﻱ ﺩﻫﺎﻙ” ﻣﻮﺟﻮﺩ ﺍﺳﺎﻃﻴﺮﻱ ﻛﻪ ﺑﻨﺎ ﺑﺮ ﺍﺳﻄﻮﺭﻩ‪ ،‬ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻪ ﻛﺎﻣﺮﺍﻭﺍﻳﻲ ﺑﺮ ﺟﻬﺎﻥ ﻓﺮﻣﺎﻧﺮﻭﺍﻳﻲ‬
‫ﻛﺮﺩ‪.‬‬

‫‪ .12‬ﻧﻴﺎﻳﺶ “ﺍﻫﻮﻥ ﻭﻳﺮﻳﻪ ‪ ”...‬ﭘﻴﺶ ﺍﺯ ﺁﻓﺮﻳﻨﺶ ﺟﻬﺎﻥ ﺑﻪ ﺯﺭﺗﺸﺖ ﻓﺮﻭ ﻓﺮﺳﺘﺎﺩﻩ ﺷﺪ‪).‬ﻳﺴﻨﺎ ‪(19‬‬

‫‪ = .13‬ﮔﺎﻫﺎﻥ ﻳﺴﻨﺎ ‪ ،44‬ﺑﻨﺪ ‪.1‬‬

‫‪ .14‬ﺩﺭﺧﺘﻲ ﻛﻪ ﺷﺎﺧﻪ ﻫﺎﻱ ﺑﺮﺳﻢ ﺭﺍ ﺍﺯ ﺁﻥ ﻣﻲ ﭼﻴﻨﻨﺪ‪.‬‬

‫‪ .15‬ﻣﺰﺩﺍﭘﺮﺳﺘﺎﻥ ﺑﺮﺁﻧﻨﺪ ﻛﻪ ﻣﻮﺑﺪ‪ ‬ﺑﺮﮔﺰﺍﺭ ﻛﻨﻨﺪﻩ ﻱ ﺁﻳﻴﻦ ﻧﻴﺎﻳﺶ ﻭ ﭘﺮﺳﺘﺶ‪ ،‬ﺑﺎﻳﺪ ﺩﺭ ﺗﻤﺎﻡ ﻣﺪﺕ ﺑﺮﮔﺰﺍﺭﻱ ﺁﻳﻴﻦ‪ ،‬ﭼﺸﻢ‬
‫ﺑﺮ ﺗﺮﻛﻪ ﻫﺎﻱ ﺑﺮﺳﻢ ﻛﻪ ﺩﺭ ﺩﺳﺖ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪ ،‬ﺑﺪﻭﺯﺩ‪) .‬ﺭﻭﺍﻳﺎﺕ ﻛﻬﻦ‪ 97 ،‬ﺏ(‬

‫‪ .16‬ﺭﻧﮓ ﭼﻨﻴﻦ “ﻭﺭﺯﻭﺍ”ﻱ ﺑﺎﻳﺪ ﺑﻪ ﻃﻮﺭ ﻛﺎﻣﻞ ﺳﻔﻴﺪ ﺑﺎﺷﺪ‪ .‬ﺣﺘﻲ ﺍﮔﺮ ﻳﻚ ﻣﻮﻱ ﺳﻴﺎﻩ ﺑﺮ ﺗﻦ ﺍﻭ ﺑﺎﺷﺪ‪ ،‬ﺩﺭ ﺧﻮﺭ ﭼﻨﻴﻦ‬
‫ﻛﺎﺭﻱ ﻧﻴﺴﺖ‪(Sorabji Kavasji Khambata, in the Indian Antiquary, VII, 180) .‬‬

‫‪ .17‬ﻣﻨﻈﻮﺭ ﻫﻤﺎﻥ ﺟﺎﻱ ﺷﺴﺘﺸﻮ ﺩﺍﺩﻥ ﻭ ﭘﺎﻙ ﻛﺮﺩﻥ ﺁﻟﻮﺩﮔﺎﻥ ﺍﺳﺖ ﻛﻪ “ﺑ‪‬ﺮﺷﻨﻮﻡ ﮔﺎﻩ” ﻧﺎﻡ ﺩﺍﺭﺩ‪.‬‬

‫‪ .18‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ ﻧﻬﻢ‪ ،‬ﺑﻨﺪ ‪.10‬‬

‫‪ .19‬ﺍﻳﻦ ﺭﻫﻨﻤﻮﺩ ﭘﺎﻙ ﻛﺮﺩﻥ ﺗﻦ ﻭ ﺟﺎﻣﻪ ﺑﺎ ﺁﻥ ﭼﻪ ﭘﻴﺶ ﺍﺯ ﺍﻳﻦ ﮔﻔﺘﻪ ﺷﺪ )ﻓﺮﮔﺮﺩ ﻫﺸﺘﻢ‪ ،‬ﺑﻨﺪ ‪ 37‬ﻭ ﻓﺮﮔﺮﺩ ﻧﻬﻢ‪ ،‬ﺑﻨﺪ‬
‫‪ (28‬ﻫﻤﺎﻫﻨﮓ ﻧﻴﺴﺖ‪.‬‬

‫‪ .20‬ﻣﻨﻈﻮﺭ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﻧُﻪ ﺷﺐ ﺩﺭ ﺩﺍﺧﻞ ﺧﺎﻧﻪ ﻭ ﺩﺭ ﺯﻳﺮ ﺳﻘﻒ ﻧﺨﻮﺍﺑﺪ‪ .‬ﺟﺎﻣﻪ ﻱ ﺍﻭ ﻧﻴﺰ ﺑﺎﻳﺪ ﺩﺭ ﺍﻳﻦ ﻣﺪﺕ ﺩﺭ‬
‫ﻫﻮﺍﻱ ﺁﺯﺍﺩ ﮔﺬﺍﺷﺘﻪ ﺷﻮﺩ‪ .‬ﺩﺭﺑﺎﺭﻩ ﻱ ﺟﺎﻣﻪ ﻱ ﻣﺮﺩﻩ ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ ﻫﻔﺘﻢ‪ ،‬ﺑﻨﺪ ‪.12‬‬

‫‪ .21‬ﻫﺮ ﻛﺲ ﺑﻨﺪﻱ ﺑﺮ ﮔﺮﺩﻥ ﺧﻮﻳﺶ ﺩﺍﺭﺩ ﻛﻪ ﭘﺲ ﺍﺯ ﻣﺮگ‪ ،‬ﺍﮔﺮ ﻧﻴﻜﻮﻛﺎﺭ ﺑﺎﺷﺪ ﺍﺯ ﮔﺮﺩﻥ ﺍﻭ ﻣﻲ ﺍﻓﺘﺪ ﻭ ﺍﮔﺮ ﺗﺒﻬﻜﺎﺭ ﺑﺎﺷﺪ‪،‬‬
‫ﺍﻭ ﺭﺍ ﺑﺪﺍﻥ ﺑﻨﺪ ﺑﻪ ﺩﻭﺯﺥ ﻣﻲ ﻛﺸﺎﻧﻨﺪ‪) .‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ( ﺯﻧﺪ )ﻭﻧﺪﻳﺪﺍﺩ(ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ ﭘﻨﺠﻢ‪ ،‬ﺑﻨﺪ ‪.8‬‬

‫‪ .22‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ ﺳﻮﻡ‪ ،‬ﺑﻨﺪ ‪ 34‬ﻭ ‪ 35‬ﻭ ﻓﺮﮔﺮﺩ ﻫﻴﺠﺪﻫﻢ‪ ،‬ﺑﻨﺪ ‪.33‬‬

‫‪ .23‬ﺑﺎﺯﺷﻨﺎﺳﻨﺪﻩ ﻱ ﻧﻴﻜﻮﻛﺎﺭ ﺍﺯ ﺗﺒﻬﻜﺎﺭ‪.‬‬

‫‪ .24‬ﺳﮕﺎﻥ ﻧﮕﻬﺒﺎﻥ ﭼﻴﻨﻮﺩﭘﻞ‪).‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ ﺳﻴﺰﺩﻫﻢ‪ ،‬ﺑﻨﺪ ‪(9‬‬

‫‪ .25‬ﺑﺴﻨﺠﻴﺪ ﺑﺎ ﻫﺎﺩﺧﺖ ﻧﺴﻚ ﻓﺮﮔﺮﺩ ﺩﻭﻡ‪ ،‬ﺑﻨﺪ ‪.9‬‬

‫‪ .26‬ﺑﻨﺎﺑﺮ ﺍﺳﺎﻃﻴﺮ ﺍﻳﺮﺍﻧﻲ‪ ،‬ﺍﻟﺒﺮﺯ‪ ،‬ﻛﻮﻫﻲ ﺍﺳﺖ ﻣﻴﻨﻮﻱ ﻛﻪ ﺧﻮﺭﺷﻴﺪ ﺍﺯ ﺁﻥ ﺳﺮ ﻣﻲ ﺯﻧﺪ ﻭ ﺁﺭﺍﻣﮕﺎﻩ ﺍﻳﺰﺩﺍﻥ ﺩﺭ ﺁﻥ ﺟﺎﺳﺖ‪.‬‬

‫‪ .27‬ﺑﻪ ﮔﻔﺘﻪ ﻱ ﻳﻜﻲ ﺍﺯ ﻣﻮﺑﺪﺍﻥ ﺯﺭﺗﺸﺘﻲ‪ ،‬ﺑﻬﻤﻦ ﻧﮕﺎﻫﺒﺎﻥ ﺩﺭ ﺑﻬﺸﺖ ﺍﺳﺖ‪).‬ﺯﻳﺮﻧﻮﻳﺲ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺑﺮ ﮔﺰﺍﺭﺵ ﻭﻧﺪﻳﺪﺍﺩ(‬

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‫‪ .28‬ﺑﺴﻨﺠﻴﺪ ﺑﺎ ﻓﺮﮔﺮﺩ ﻫﻔﺘﻢ‪ ،‬ﺑﻨﺪ ‪.52‬‬

‫‪ .29‬ﻳﻌﻨﻲ ﺁﻳﻴﻦ “ﺑﺮﺷﻨﻮﻡ” ﺭﺍ ﺑﺮﮔﺰﺍﺭ ﻛﺮﺩﻩ ﺑﺎﺷﺪ‪.‬‬

‫‪ .30‬ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﻫﻤﻪ ﺑﻮﻱ ﺧﻮﺵ ﻭ ﺍﻫﺮﻳﻤﻦ ﻫﻤﻪ ﺁﻟﻮﺩﮔﻲ ﻭ ﮔﻨﺪ ﺍﺳﺖ‪).‬ﺑﻨﺪﻫﺸﻦ ﺑﺨﺶ ﻳﻜﻢ( ﺭﻭﺍﻥ ﻫﺎﻱ ﭘﻴﺮﻭﺍﻥ ﺁﻥ ﻫﺎ‬
‫ﻧﻴﺰ ﭼﻨﺎﻥ ﺍﺳﺖ‪ .‬ﺩﺭ ﺁﻳﻴﻦ ﺑﺮﺷﻨﻮﻡ‪ ،‬ﺗﻦ ﻭ ﺭﻭﺍﻥ ﻫﺮ ﺩﻭ ﺧﻮﺷﺒﻮ ﻣﻲ ﺷﻮﺩ‪.‬‬

‫‪ .31‬ﺍﻳﺰﺩ ﭘﻴﻚ ﻭ ﭘﻴﺎﻡ ﺁﻭﺭ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ‪).‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ ﺑﻴﺴﺖ ﻭ ﺩﻭﻡ‪ ،‬ﺑﻨﺪ ‪(7‬‬

‫‪ .32‬ﺷﻬﺮﻳﺎﺭﺍﻥ ﺁﻓﺮﻳﻨﺶ ﻛﻪ ﺑﺮ ﻫﻤﻪ ﻱ ﺩﻳﮕﺮ ﺭ‪‬ﺩﺍﻥ ﻭ ﻓﺮﻣﺎﻧﺮﻭﺍﻳﺎﻥ‪ ،‬ﻓﺮﻣﺎﻥ ﻣﻲ ﺭﺍﻧﻨﺪ ﻭ ﺑﻪ ﻭﺳﻴﻠﻪ ﻱ ﺁﻧﺎﻥ ﺍﺳﺖ ﻛﻪ ﺩﻳﮕﺮ‬
‫ﺁﻓﺮﻳﺪﮔﺎﻥ ﺳﺘﻮﺩﻩ ﻣﻲ ﺷﻮﻧﺪ‪) .‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ( ﺯﻧﺪ )ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .33‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ ﻳﻜﻢ‬

‫‪ = .34‬ﻛـَﻮ‪‬ﻧﺪﻱ‪ .‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ ﻳﺎﺯﺩﻫﻢ‪ ،‬ﺑﻨﺪ ‪.9‬‬

‫‪ .35‬ﭘﻴﺮﻭﺍﻥ ﺩ‪‬ﺭﻭﺝ ﻛﻪ ﺧﻮﻳﺸﻜﺎﺭﻱ ﻫﺎﻱ ﺩﻳﻨﻲ ﺭﺍ ﻓﺮﻭﻣﻲ ﮔﺬﺍﺭﻧﺪ‪.‬‬

‫‪ .36‬ﺳ‪‬ﭙـِﻨﺖ‪ ‬ﻣ‪‬ﻴﻨﻴﻮ ﻭ ﺍَﻧﮕﺮَ ﻣ‪‬ﻴﻨﻴﻮ‪.‬‬

‫‪ .37‬ﻫﻔﺘﻮﺭﻧﮓ ﻳﺎ ﺳﺘﺎﺭﮔﺎﻥ ﻫﻔﺖ ﮔﺎﻧﻪ ﻱ ﻣﺸﻬﻮﺭ ﺑﻪ ﻫﻔﺖ ﺑﺮﺍﺩﺭﺍﻥ ﺭﺍ ﺑﻪ ﮔﻮﻧﻪ ﻱ ﻫﻔﺖ ﺗﻦ ﺩﺍﺭﺍﻱ ﻓﺮﺯﻧﺪﺍﻥ ﻭ ﮔﻠﻪ ﻫﺎ‬
‫)ﻛﻨﺎﻳﻪ ﺍﺯ ﺳﺘﺎﺭﮔﺎﻥ( ﻣﺠﺴﻢ ﻛﺮﺩﻩ ﺍﻧﺪ‪.‬‬

‫‪ .38‬ﺩﺭﻭﺍﺯﻩ ﻱ ﺩﻭﺯﺥ‪).‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ “ﺍ‪‬ﺭﺯﻭﺭ‪ ”‬ﺩﺭ ﻳﺎﺩﺩﺍﺷﺖ ﻫﺎ(‬

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‫ﻓﺮﮔﺮﺩ ﺑﻴﺴﺘﻢ‬

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‫ﺯﺭﺗﺸﺖ ﺍﺯ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺮﺳﻴﺪ ‪:‬‬

‫ﺍﻱ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ! ﺍﻱ ﺳﭙﻨﺪﺗﺮﻳﻦ ﻣﻴﻨﻮ ! ﺍﻱ ﺩﺍﺩﺍﺭ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ! ﺍﻱ ﺍﺷﻮﻥ !‬

‫ﭼﻪ ﻛﺴﻲ ﺑﻮﺩ ﻧﺨﺴﺘﻴﻦ ﭘﺰﺷﻚ ﺧﺮﺩﻣﻨﺪ‪ ،‬ﻓﺮﺧﻨﺪﻩ‪ ،‬ﺗﻮﺍﻧﮕﺮ‪ ،‬ﻓﺮﻩ ﻣﻨﺪ‪ ،‬ﺭﻭﻳﻴﻦ ﺗﻦ )‪ (1‬ﻭ ﭘﻴﺸﺪﺍﺩ ؟)‪(2‬‬

‫ﭼﻪ ﻛﺴﻲ ﺑﻮﺩ ﻛﻪ ﺑﻴﻤﺎﺭﻱ ﺭﺍ ﺑﻪ ﺑﻴﻤﺎﺭﻱ ﺑﺎﺯﮔﺮﺩﺍﻧﺪ ؟)‪(3‬‬

‫ﭼﻪ ﻛﺴﻲ ﺑﻮﺩ ﻛﻪ ﻣﺮگ ﺭﺍ ﺑﻪ ﻣﺮگ ﺑﺎﺯﮔﺮﺩﺍﻧﺪ ؟)‪(3‬‬

‫ﭼﻪ ﻛﺴﻲ ﺑﻮﺩ ﻛﻪ ﻧﺨﺴﺘﻴﻦ ﺑﺎﺭ ﻧﻮﻙ ﺩﺷﻨﻪ ﻭ ﺁﺗﺶ ﺗﺐ ﺭﺍ ﺍﺯ ﺗﻦ ﻣﺮﺩﻣﺎﻥ ﺩﻭﺭ ﺭﺍﻧﺪ ؟‬

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‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﭘﺎﺳﺦ ﺩﺍﺩ ‪:‬‬

‫“ﺛﺮﻳﺖ‪ ”‬ﺑﻮﺩ ﻧﺨﺴﺘﻴﻦ ﭘﺰﺷﻚ ﺧﺮﺩﻣﻨﺪ‪ ،‬ﻓﺮﺧﻨﺪﻩ‪ ،‬ﺗﻮﺍﻧﮕﺮ‪ ،‬ﻓﺮﻩ ﻣﻨﺪ‪ ،‬ﺭﻭﻳﻴﻦ ﺗﻦ ﻭ ﭘﻴﺸﺪﺍﺩ ﻛﻪ ﺑﻴﻤﺎﺭﻱ ﺭﺍ ﺑﻪ ﺑﻴﻤﺎﺭﻱ‬
‫ﺑﺎﺯﮔﺮﺩﺍﻧﺪ‪ ،‬ﻛﻪ ﻣﺮگ ﺭﺍ ﺑﻪ ﻣﺮگ ﺑﺎﺯﮔﺮﺩﺍﻧﺪ‪ ،‬ﻛﻪ ﻧﺨﺴﺘﻴﻦ ﺑﺎﺭ ﻧﻮﻙ‪ ‬ﺩﺷﻨﻪ ﻭ ﺁﺗﺶ ﺗﺐ ﺭﺍ ﺍﺯ ﺗﻦ ﻣﺮﺩﻣﺎﻥ ﺩﻭﺭ ﺭﺍﻧﺪ‪(4).‬‬

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‫ﺍﻭ ﺑﻮﺩ ﻛﻪ ﺑﻪ ﺟﺴﺖ ﻭ ﺟﻮﻱ ﺩﺍﺭﻭﻫﺎ ﻭ ﺷﻴﻮﻩ ﻫﺎﻱ ﺩﺭﻣﺎﻥ ﺑﺮﺁﻣﺪ ﻭ ﺍﻣﺸﺎﺳﭙﻨﺪ “ﺷﻬﺮﻳﻮﺭ”)‪ (5‬ﺑﺮﺍﻱ ﭘﺎﻳﺪﺍﺭﻱ ﺩﺭ ﺑﺮﺍﺑﺮ‬
‫ﺑﻴﻤﺎﺭﻱ‪ ،‬ﺩﺭ ﺑﺮﺍﺑﺮ ﻣﺮگ‪ ،‬ﺩﺭ ﺑﺮﺍﺑﺮ ﺩﺭﺩ ﻭ ﺗﺐ‪ ،‬ﺩﺭ ﺑﺮﺍﺑﺮ ﻧﺎﺧﻮﺷﻲ ﻭ ﭘﻮﺳﻴﺪﮔﻲ ﻭ ﮔﻨﺪﻳﺪﮔﻲ ‪ -‬ﻛﻪ ﺍﻫﺮﻳﻤﻦ ﺑﻪ ﭘﺘﻴﺎﺭﮔﻲ‬
‫ﺧﻮﻳﺶ ﺑﺮﺍﻱ ﮔﺰﻧﺪﺭﺳﺎﻧﻲ ﺑﻪ ﺗﻦ ﻣﺮﺩﻣﺎﻥ ﺁﻓﺮﻳﺪ ‪ -‬ﺩﺍﺭﻭﻫﺎ ﻭ ﺷﻴﻮﻩ ﻫﺎﻱ ﺩﺭﻣﺎﻥ ﺭﺍ ﺑﺪﻭ ﺑﺨﺸﻴﺪ ﻭ ﺁﻣﻮﺧﺖ‪. ..‬‬

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‫‪ ...‬ﻭ ﻣﻦ ‪ -‬ﻛﻪ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍﻳﻢ ‪ -‬ﮔﻴﺎﻫﺎﻥ ﺩﺍﺭﻭﻳﻲ ﺭﺍ ‪ -‬ﻛﻪ ﺻﺪﻫﺎ ﻭ ﻫﺰﺍﺭﻫﺎ ﻭ ﺩﻩ ﻫﺰﺍﺭﻫﺎ‪ ،‬ﮔﺮﺩﺍﮔﺮﺩ ﺩﺭﺧﺖ ﮔﻮﻛ‪‬ﺮِﻥَ )‪(6‬‬
‫ﺭﻭﻳﻴﺪﻩ ﺍﺳﺖ ‪ -‬ﺑﺪﻭ ﻓﺮﻭﻓﺮﺳﺘﺎﺩﻡ‪.‬‬

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‫ﻫﻤﻪ ﻱ ﺍﻳﻦ ﮔﻴﺎﻫﺎﻥ ﺩﺍﺭﻭﻳﻲ ﺭﺍ ﺑﺎ ﺑﺰﺭﮔﺪﺍﺷﺖ ﻭ ﺁﻓﺮﻳﻦ ﻭ ﻧﻴﺎﻳﺶ ﺑﺮﺍﻱ ﺩﺭﻣﺎﻥ ِﺗﻦ ﻣﺮﺩﻣﺎﻥ ﻓﺮﺍ ﻣﻲ ﺧﻮﺍﻧﻴﻢ‪. ..‬‬

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‫‪ ...‬ﭘﺎﻳﺪﺍﺭﻱ ﺩﺭ ﺑﺮﺍﺑﺮ ﺑﻴﻤﺎﺭﻱ‪ ،‬ﻣﺮگ‪ ،‬ﺩﺭﺩ‪ ،‬ﺗﺐ‪ ،‬ﺳﺮﺩﺭﺩ‪ ،‬ﺗﺐ ﻟﺮﺯﻩ‪ ،‬ﺑﻴﻤﺎﺭﻱ‪“ ،‬ﺍَژَﻥَ”] ؟ [‪ ،‬ﺑﻴﻤﺎﺭﻱ “ﺍَژَﻫﻮ‪ ]”‬؟ [‪ ،‬ﺧﻮﺭﻩ‪،‬‬
‫ﻣﺎﺭﮔﺰﻳﺪﮔﻲ‪ ،‬ﺑﻴﻤﺎﺭﻱ “ﺩﻭﺭﻭﻙ‪ ]”‬؟ [‪ ،‬ﺑﻴﻤﺎﺭﻱ ﻫﻤﻪ ﮔﻴﺮ‪ ،‬ﺑﺪﭼﺸﻤﻲ‪ ،‬ﭘﻮﺳﻴﺪﮔﻲ ﻭ ﮔﻨﺪﻳﺪﮔﻲ ﺭﺍ ﻛﻪ ﺍﻫﺮﻳﻤﻦ ﺑﻪ ﭘﺘﻴﺎﺭﮔﻲ‬
‫ﺧﻮﻳﺶ ﺑﺮﺍﻱ ﮔﺰﻧﺪﺭﺳﺎﻧﻲ ﺑﻪ ﺗﻦ ﻣﺮﺩﻣﺎﻥ ﺁﻓﺮﻳﺪ‪.‬‬

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‫ﻣﻦ ﻣﻲ ﮔﻮﻳﻢ ‪ :‬ﺍﻱ ﺑﻴﻤﺎﺭﻱ ﺩﻭﺭ ﺷﻮ‪.‬‬

‫ﻣﻦ ﻣﻲ ﮔﻮﻳﻢ ‪ :‬ﺍﻱ ﻣﺮگ ﺩﻭﺭ ﺷﻮ‪.‬‬

‫ﻣﻦ ﻣﻲ ﮔﻮﻳﻢ ‪ :‬ﺍﻱ ﺩﺭﺩ ﺩﻭﺭ ﺷﻮ‪.‬‬

‫ﻣﻦ ﻣﻲ ﮔﻮﻳﻢ ‪ :‬ﺍﻱ ﺗﺐ ﺩﻭﺭ ﺷﻮ‪.‬‬

‫ﻣﻦ ﻣﻲ ﮔﻮﻳﻢ ‪ :‬ﺍﻱ ﻧﺎﺧﻮﺷﻲ ﺩﻭﺭ ﺷﻮ‪(7).‬‬

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‫ﺑﻪ ﻧﻴﺮﻭﻱ ﮔﻴﺎﻫﺎﻥ ﺩﺍﺭﻭﻳﻲ “ﺩﺭﻭﺝ” ﺭﺍ ﻓﺮﻭﻣﻲ ﻛﻮﺑﻴﻢ‪.‬‬

‫ﺑﻪ ﻧﻴﺮﻭﻱ ﺁﻥ ﻫﺎ ﻣﻲ ﺗﻮﺍﻥ “ﺩﺭﻭﺝ” ﺭﺍ ﻓﺮﻭﻛﻮﻓﺖ‪.‬‬

‫ﺍﻱ ﺍﻫﻮﺭﻩ !‬

‫ﺁﻥ ﻫﺎ ﻣﻲ ﺗﻮﺍﻧﻨﺪ ﻣﺎ ﺭﺍ ﻧﻴﺮﻭ ﻭ ﺗﻮﺍﻥ ﺑﺨﺸﻨﺪ‪.‬‬

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‫ﻣﻦ ﺑﻴﻤﺎﺭﻱ ﺭﺍ ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ‪.‬‬

‫ﻣﻦ ﻣﺮگ ﺭﺍ ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ‪.‬‬

‫ﻣﻦ ﺗﺐ ﺭﺍ ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ‪.‬‬

‫ﻣﻦ ﭘﻮﺳﻴﺪﮔﻲ ﻭ ﮔﻨﺪﻳﺪﮔﻲ ﺭﺍ ‪ -‬ﻛﻪ ﺍﻫﺮﻳﻤﻦ ﺑﻪ ﭘﺘﻴﺎﺭﮔﻲ ﺧﻮﻳﺶ ﺑﺮﺍﻱ ﮔﺰﻧﺪﺭﺳﺎﻧﻲ ﺑﻪ ﺗﻦ ﻣﺮﺩﻣﺎﻥ ﺁﻓﺮﻳﺪ ‪ -‬ﺩﻭﺭ ﻣﻲﺭﺍﻧﻢ‪.‬‬

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‫ﻣﻦ ﻫﻤﻪ ﻱ ﮔﻮﻧﻪ ﻫﺎﻱ ﺑﻴﻤﺎﺭﻱ ﻫﺎ ﻭ ﻣﺮگ ﻫﺎ ﺭﺍ ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ‪.‬‬

‫ﻣﻦ ﻫﻤﻪ ﻱ ﺟﺎﺩﻭﺍﻥ ﻭ ﭘﺮﻳﺎﻥ ﻭ ﻫﻤﻪ ﻱ “ﺟ‪‬ﻴﻨﻲ”)‪ (8‬ﻫﺎﻱ ﺗﺒﻬﻜﺎﺭ ﺭﺍ ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ‪.‬‬

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‫ﺑﺸﻮﺩ ﻛﻪ “ﺍﻳﺮﻳ‪‬ﻤ‪‬ﻦ”)‪ (9‬ﮔﺮﺍﻣﻲ ﺑﺪﻳﻦ ﺟﺎ ﺁﻳﺪ‪ ،‬ﺷﺎﺩﻣﺎﻧﻲ ﻣﺮﺩﺍﻥ ﻭ ﺯﻧﺎﻥ ﺯﺭﺗﺸﺘﻲ ﺭﺍ؛ ﺷﺎﺩﻣﺎﻧﻲ ﺍﺷﻮﻥ ﺭﺍ ﺑﺎ ﭘﺎﺩﺍﺷﻲ ﺳﺰﺍﻭﺍﺭ‬
‫ﻛﻪ ﭘﻴﺮﻭﻱ ﺍﺯ ﺩﻳﻦ ﺍﻫﻮﺭﺍﻳﻲ ﭘﺪﻳﺪ ﺁﻭﺭﺩ؛ ﺑﺎ ﺑﺨﺸﺶ ﭘﺴﻨﺪﻳﺪﻩ ﻱ ﺍﺷﻪ ﻛﻪ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﺍﺭﺯﺍﻧﻲ ﺩﺍﺭﺩ‪.‬‬

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‫ﺑﺸﻮﺩ ﻛﻪ “ﺍﻳﺮﻳﻤﻦ” ﮔﺮﺍﻣﻲ ﻫﻤﻪ ﮔﻮﻧﻪ ﻫﺎﻱ ﺑﻴﻤﺎﺭﻱ ﻫﺎ ﻭ ﻣﺮگ ﻫﺎ ﺭﺍ‪ ،‬ﻫﻤﻪ ﺟﺎﺩﻭﺍﻥ ﻭ ﭘﺮﻳﺎﻥ ﺭﺍ ﻭ ﻫﻤﻪ ﺟ‪‬ﻴﻨﻲ ﻫﺎﻱ ﺗﺒﻬﻜﺎﺭ‬
‫ﺭﺍ ﻓﺮﻭﻛﻮﺑﺪ‪.‬‬

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‫ﺑﺎﻳﺪ ﻣﻮﺑﺪﻱ ﭘﻴﺸﺎﭘﻴﺶ ﺍﺯ ﺩﺍﺭﺍﺯﺍﻱ ﺁﻥ ﺭﺍﻩ ﺑﮕﺬﺭﺩ ﻭ ﺍﻳﻦ ﭘﻴﺮﻭﺯﻣﻨﺪﺗﺮﻳﻦ ﻭ ﭼﺎﺭﻩ ﺑﺨﺶ ﺗﺮﻳﻦ ﺑﺎژ ﺭﺍ ﺍﺯ ﺑﺮﺧﻮﺍﻧﺪ ‪:‬‬

‫“ﻳ‪‬ﺜَﻪ ﺍَﻫﻮﻭ‪‬ﻳﺮﻳﻮ‪”. ..‬‬

‫ﺍﻱ ﻣﺰﺩﺍ !‬

‫ﺑﺪﺍﻥ ﻫﻨﮕﺎﻡ ﻛﻪ ﺩ‪‬ﺭﻭ‪‬ﻧﺪ ﺁﺯﺭﺩﻥ ِﻣﺮﺍ ﻛﻤﺮ ﻣﻲ ﺑﻨﺪﺩ‪ ،‬ﺟﺰ “ﺁﺫﺭ” ﻭ “ﻣﻨﺶ ] ﻧﻴﻚ [” ﺗﻮ ‪ -‬ﻛﻪ “ﺍﺷﻪ” ﺍﺯ ﻛﺮﺩﺍﺭﺷﺎﻥ ﻛﺎﺭﺁﻣﺪ‬
‫ﻣﻲﺷﻮﺩ ‪ -‬ﭼﻪ ﻛﺲ ﻣﺮﺍ ﭘﻨﺎﻩ ﺧﻮﺍﻫﺪ ﺑﺨﺸﻴﺪ ؟‬

‫ﺍﻱ ﺍﻫﻮﺭﻩ !‬

‫“ﺩﻳﻦ ِ” ﻣﺮﺍ ﺍﺯ ﺍﻳﻦ ﺁﻣﻮﺯﺵ ﺑﻴﺎﮔﺎﻫﺎﻥ‪.‬‬

‫ﺍﻱ ﺍﻫﻮﺭﻩ !‬

‫ﺍﻳﻦ ﺭﺍ ﺍﺯ ﺗﻮ ﻣﻲ ﭘﺮﺳﻢ؛ ﻣﺮﺍ ﺑﻪ ﺩﺭﺳﺘﻲ ] ﭘﺎﺳﺦ [ ﮔﻮﻱ ‪:‬‬

‫ﻛﻴﺴﺖ ﺁﻥ ﭘﻴﺮﻭﺯﻣﻨﺪﻱ ﻛﻪ ﺩﺭ ﭘﺮﺗﻮ ﺁﻣﻮﺯﺵ ﻫﺎﻱ ﺗﻮ‪ ،‬ﻫﺴﺘﺎﻥ ﺭﺍ ﭘﻨﺎﻩ ﻣﻲ ﺑﺨﺸﺪ ؟‬

‫ﺍﻱ ﻣﺰﺩﺍ !‬

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‫ﻣﺮﺍ ﺁﺷﻜﺎﺭﺍ ﺍﺯ ﺑﺮﮔﻤﺎﺷﺘﻦ ﺁﻥ ﺭ‪‬ﺩ‪ ‬ﺩﺭﻣﺎﻥ ﺑﺨﺶ ﺯﻧﺪﮔﻲ ﺑﻴﺎﮔﺎﻫﺎﻥ ﻭ ] ﺑﮕﺬﺍﺭ [ “ﺳﺮﻭﺵ” ﻭ “ﻣﻨﺶ ِﻧﻴﻚ” ﺑﺪﻭ ﻭ ﺑﻪ ﻫﺮ ﻛﺲ‬
‫ﻛﻪ ﺗﻮ ﺧﻮﺩ‪ ،‬ﺍﻭ ﺭﺍ ﺧﻮﺍﺳﺘﺎﺭﻱ‪ ،‬ﺭﻭﻱ ﺁﻭﺭﻧﺪ‪.‬‬

‫ﺍﻱ ﻣﺰﺩﺍ ! ﺍﻱ ﺳ‪‬ـﭙ‪‬ﻨﺪﺍﺭﻣ‪‬ﺪ !‬

‫ﻣﺎ ﺭﺍ ﺍﺯ ﻛﻴﻦ ﺗﻮﺯﻱ ِﺩﺷﻤﻨﺎﻥ ﻧﮕﺎﻩ ﺩﺍﺭﻳﺪ‪.‬‬

‫ﺍﻱ ﺩﺭﻭﺝ ِﺩﻳﻮﺧﻮﻱ !‬

‫ﻧﺎﺑﻮﺩﺷﻮ‪.‬‬

‫ﺍﻱ ﺩﻳﻮﺯﺍﺩﮔﺎﻥ !‬

‫ﻧﺎﺑﻮﺩ ﺷﻮﻳﺪ‪.‬‬

‫ﺍﻱ ﺩﺭﻭﺝ !‬

‫ﺩﻭﺭﺷﻮ ﻭ ﺑﻤﻴﺮ‪.‬‬

‫ﺍﻱ ﺩﺭﻭﺝ !‬

‫ﺍﺯ ﺍﻳﻦ ﺟﺎ ﺑﮕﺮﻳﺰ ﻭ ﺩﻭﺭﺷﻮ‪ .‬ﺑﻪ ﺳﺮﺯﻣﻴﻦ ﻫﺎﻱ ﺍﭘﺎﺧﺘﺮ ﺩﻭﺭﺷﻮ ﻭ ﺑﻤﻴﺮ‪ .‬ﻣﺒﺎﺩ ﻛﻪ ﺗﻮ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ﺳ‪‬ﭙـَﻨﺪ ﻣﻴﻨﻮ ﺭﺍ ﻧﺎﺑﻮﺩ‬
‫ﻛﻨﻲ‪(10).‬‬

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‫ﭘﺎﻧﻮﺷﺖ ﻫﺎ ‪:‬‬

‫‪ .1‬ﻛﻪ ﻫﻤﭽﻮﻥ ﺍﺳﻔﻨﺪﻳﺎﺭ‪ ،‬ﻫﻴﭻ ﺭﺯﻡ ﺍﻓﺰﺍﺭﻱ ﺩﺭ ﺍﻭ ﻛﺎﺭﮔﺮ ﻧﻤﻲ ﺍﻓﺘﺪ‪) .‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ( ﺯﻧﺪ )ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .2‬ﭘﻴﺸﺪﺍﺩ ﻳﺎ ﭘﻴﺸﺪﺍﺩﻱ ﻧﺎﻡ ﻧﺨﺴﺘﻴﻦ ﺩﻭﺩﻣﺎﻥ ﺷﺎﻫﺎﻥ ﺩﺍﺳﺘﺎﻧﻲ ﺍﻳﺮﺍﻥ ﺍﺳﺖ ﻭ ﻣﻌﻨﻲ ﻭﺍژﮔﺎﻧﻲ ﺁﻥ “ﻛﺴﻲ ﻛﻪ ﭘﻴﺶ ﺍﺯ‬
‫ﺩﻳﮕﺮﺍﻥ ﺩﺍﺩ ﺁﻭﺭﺩ” ﺍﺳﺖ‪.‬‬

‫‪ .3‬ﻳﻌﻨﻲ ﺑﻴﻤﺎﺭﻱ ﻭ ﻣﺮگ ﺭﺍ ﺑﻪ ﺑﻨﺪ ﻛﺸﻴﺪ‪) .‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ( ﺯﻧﺪ )ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .4‬ﺛﺮﻳﺖ‪ ‬ﻧﺨﺴﺘﻴﻦ ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﺑﻴﻤﺎﺭﻱ ﻭ ﻣﺮگ ﺭﺍ ﺍﺯ ﺟﻬﺎﻥ ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﺪ‪ .‬ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﺩﻩ ﻫﺰﺍﺭ ﮔﻴﺎﻩ ﺩﺍﺭﻭﻳﻲ ﺭﺍ ﻛﻪ ﺑﺮ‬
‫ﮔﺮﺩﺍﮔﺮﺩ ﺩﺭﺧﺖ ﺟﺎﻭﺩﺍﻧﮕﻲ ‪ -‬ﮔﻮﻛﺮﻥ ﻳﺎ ﻫﻮﻡ ﺳﻔﻴﺪ ‪ -‬ﺭﻭﻳﻴﺪﻩ ﺍﺳﺖ‪ ،‬ﺍﺯ ﺑﻬﺸﺖ ﻣﻲ ﺁﻭﺭﺩ ﻭ ﺩﺭ ﺩﺳﺘﺮﺱ ﺍﻭ ﻣﻲ ﻧﻬﺪ‪ .‬ﻧﺎﻡ‬
‫ﺛﺮﻳﺖ ﺭﺍ ﺟﺰ ﺩﺭ ﺍﻳﻦ ﻓﺮﮔﺮﺩ‪ ،‬ﺗﻨﻬﺎ ﻳﻚ ﺑﺎﺭ ﺩﺭ ﺍﻭﺳﺘﺎ )ﻳﺴﻨﺎ ‪ ،9‬ﺑﻨﺪ ‪ (7‬ﻣﻲ ﺑﻴﻨﻴﻢ ﻛﻪ ﺩﺭ ﺷﻤﺎﺭ ﻧﺨﺴﺘﻴﻦ ﻧﻴﺎﻳﺸﮕﺮﺍﻥ “ﻫ‪‬ﻮﻡ”‬
‫ﭘﺪﻳﺪﺍﺭ ﻣﻲ ﺷﻮﺩ‪ .‬ﺁﻥ ﭼﻪ ﺩﺭﺑﺎﺭﻩ ﻱ ﭼﻴﺮﻩ ﺩﺳﺘﻲ ﺛﺮﻳﺖ ﺩﺭ ﻛﺎﺭ ﭘﺰﺷﻜﻲ ﻭ ﺩﺭﻣﺎﻥ ﺑﺨﺸﻲ ﺁﻣﺪﻩ ﺍﺳﺖ‪ ،‬ﺑﺎ ﻫﻮﻡ ﭘﻴﻮﻧﺪ ﺩﺍﺭﺩ‪.‬‬
‫ﺍﺯ ﺁﻥ ﺟﺎ ﻛﻪ ﻫﻮﻡ ﻣﺎﻳﻪ ﻱ ﺯﻧﺪﮔﻲ ﻭ ﺗﻨﺪﺭﺳﺘﻲ ﺍﺳﺖ‪ ،‬ﻧﺨﺴﺘﻴﻦ ﻧﻴﺎﻳﺸﮕﺮﺍﻥ ﻭﻱ ﻧﻴﺰ ﺑﺎﻳﺪ ﻧﺨﺴﺘﻴﻦ ﭘﺰﺷﻜﺎﻥ ﺑﺎﺷﺪ‪.‬‬

‫ﺛﺮﻳﺖ ﺩﺭ ﺍﺻﻞ ﺑﺎ “ﺛﺮﺋﺘﻮﻥَ” ﻳﻜﻲ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﺯ ﻳﻚ ﺳﻮ ﺩﺭ “ﺭﻳﮓ ﻭﺩﺍ” ﻣﻲ ﺑﻴﻨﻴﻢ ﻛﻪ ﭘﻴﺮﻭﺯﻱ ﺑﺰﺭگ ﺛﺮﺋﺘﻮﻥ ﺑﻪ “ﺛﺮﻳﺖ”‬
‫ﻳﺎ “ﺛﺮﺍﻳﺘﺎﻥَ” ﻳﺎ “ﺛﺮﻳﺖ‪ ‬ﺁﭘﺘﻴﻪ”)ﭘﺴﺮ ﺁﺏ ﻫﺎ) ﻧﺴﺒﺖ ﺩﺍﺩﻩ ﻣﻲ ﺷﻮﺩ ﻛﻪ ﻫﻢ ﻧﻴﺎﻳﺸﮕﺮﻱ ﺁﺳﻤﺎﻧﻲ ﺍﺳﺖ ﻭ ﻫﻮﻡ ﺭﺍ ﺩﺭ ﺑﺎﺭﺍﻥ‬
‫ﻣﻲ ﺍﻓﺸﺎﻧﺪ ﻭ ﻫﻢ ﭘﻬﻠﻮﺍﻧﻲ ﮔﻴﻬﺎﻧﻲ ﺍﺳﺖ ﻭ ﺍژﺩﻫﺎﻱ ﺗﻮﻓﺎﻥ ﺭﺍ ﻣﻲ ﻛﺸﺪ‪ .‬ﺍﺯ ﺳﻮﻱ ﺩﻳﮕﺮ ﻣﻲ ﺑﻴﻨﻴﻢ ﻛﻪ ﺛﺮﻳﺘﻮﻥ ﻫﻤﺎﻥ‬
‫ﺧﻮﻳﺸﻜﺎﺭﻱ ﻫﺎﻳﻲ ﺭﺍ ﺑﻪ ﺳﺮﺍﻧﺠﺎﻡ ﻣﻲ ﺭﺳﺎﻧﺪ ﻛﻪ ﺛﺮﻳﺖ‪.‬‬

‫ﺑﻨﺎ ﺑﻪ ﻧﻮﺷﺘﻪ ﻱ “ﺣﻤﺰﻩ ﻱ ﺍﺻﻔﻬﺎﻧﻲ” ﺍﻭ ﺑﻨﻴﺎﻥ ﮔﺬﺍﺭ ﺩﺍﻧﺶ ﭘﺰﺷﻜﻲ ﻭ ﺩﺍﺭﻭﺳﺎﺯﻱ ﺍﺳﺖ ﻭ ﺑﺮ ﺗﻌﻮﻳﺬﻫﺎ ﻳﺎ ﻋﺰﺍﻳﻤﻲ ﻛﻪ ﺑﺮﺍﻱ‬
‫ﺩﻓﻊ ﻣﻮﺟﻮﺩﺍﺕ ﺷﺮﻳﺮ ﻭ ﺩﺭﻣﺎﻥ ﺑﻴﻤﺎﺭﻱ ﻫﺎ ﺑﻪ ﻛﺎﺭ ﻣﻲ ﺭﻭﺩ‪ ،‬ﻧﺎﻡ ﺍﻭ ﺭﺍ ﻣﻲ ﻧﮕﺎﺭﻧﺪ‪ .‬ﺩﺭ ﺧﻮﺩ ﺍﻭﺳﺘﺎ ﺑﺮﺍﻱ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﺩﻥ‬
‫ﺑﻴﻤﺎﺭﻱ ﻫﺎﻱ ﮔﺮﻱ‪ ،‬ﺗﺐ‪ ،‬ﺁﺑﮕﻮﻧﻪ ﻫﺎﻱ ﭼﺮﻛﻴﻦ ﮔﻮﻧﺎﮔﻮﻥ‪ ،‬ﻧﺎﺗﻮﺍﻧﻲ ﻭ ﺁﺳﻴﺐ ﻫﺎﻱ ﺩﻳﮕﺮﻱ ﻛﻪ ﺍﺯ ﻣﺎﺭ ﭘﺪﻳﺪ ﺁﻣﺪﻩ ﺍﺳﺖ‪،‬‬
‫ﻓﺮﻭﺷﻲ ﺛﺮﺋﺘﻮﻥ ﺳﺘﻮﺩﻩ ﻣﻲ ﺷﻮﺩ‪).‬ﻓﺮﻭﺭﺩﻳﻦ ﻳﺸﺖ ﺑﻨﺪ ‪ (131‬ﺍﺯ ﺍﻳﻦ ﺑﻨﺪ ﭼﻨﻴﻦ ﺑﺮﻣﻲ ﺁﻳﺪ ﻛﻪ ﺍﻳﺮﺍﻧﻴﺎﻥ‪ ،‬ﺑﻴﻤﺎﺭﻱ ﻫﺎ ﺭﺍ‬
‫ﭘﺪﻳﺪ ﺁﻣﺪﻩ ﺍﺯ ﻣﺎﺭ ﻭ ﺑﻪ ﺩﻳﮕﺮ ﺳﺨﻦ‪ ،‬ﮔﻮﻧﻪ ﺍﻱ ﺯﻫﺮ ﺁﻟﻮﺩﮔﻲ ﻣﻲ ﺩﺍﻧﺴﺘﻪ ﺍﻧﺪ‪ .‬ﺍﻳﻦ ﻧﻈﺮﻳﻪ ﻛﻪ ﺩﺍﻧﺶ ﺟﺪﻳﺪ ﻧﻴﺰ ﺁﻥ ﺭﺍ‬
‫ﻳﻜﺴﺮﻩ ﺭﺩ ﻧﻤﻲ ﻛﻨﺪ‪ ،‬ﻧﻘﺶ ﺑﺰﺭگ ﻣﺎﺭ ﺭﺍ ﺩﺭ ﭘﺮﺳﺘﺶ “ﺁﺳﻜﻠﭙﻴﻮﺱ” ﻳﺎﺩﺁﻭﺭﻱ ﻣﻲ ﻛﻨﺪ‪).‬ﺩﺭ ﺍﺳﺎﻃﻴﺮ ﻳﻮﻧﺎﻥ ﺁﺳﻜﻠﭙﻴﻮﺱ‬
‫ﻳﺎ ﺍﺳﻜﻮﻻپ ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ ﻫﻢ ﻗﻬﺮﻣﺎﻥ ﻭ ﻫﻢ ﺧﺪﺍﻱ ﭘﺰﺷﻜﻲ ﺑﻪ ﺷﻤﺎﺭ ﻣﻲ ﺁﻳﺪ ﻭ ﺍﺯ ﻧﺸﺎﻧﻪ ﻫﺎﻱ ﻭﻳﮋﻩ ﻱ ﺍﻭ ﻣﺎﺭﻫﺎﻱ‬
‫ﭘﻴﭽﻴﺪﻩ ﺑﻪ ﺩﻭﺭ ﻳﻚ ﭼﻮﺏ ﺍﺳﺖ‪ .‬ﭘﻴﺮ ﮔﺮﻳﻤﺎﻝ ‪ :‬ﻓﺮﻫﻨﮓ ﺍﺳﺎﻃﻴﺮ ﻳﻮﻧﺎﻥ ﻭ ﺭﻭﻡ‪ ،‬ﺗﺮﺟﻤﻪ ﻱ ﺍﺣﻤﺪ ﺑﻬﻤﻨﺶ( ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﻛﻪ‬
‫ﺑﻴﻤﺎﺭﻱ ﺍﺯ ﻣﺎﺭ ﭘﺪﻳﺪ ﻣﻲ ﺁﻳﺪ‪ ،‬ﺩﺭﻣﺎﻥ ﺁﻥ ﻧﻴﺰ ﺑﺎﻳﺪ ‪ -‬ﻳﺎ ﻣﻲ ﺗﻮﺍﻧﺪ ‪ -‬ﺍﺯ ﺁﻥ ﭘﺪﻳﺪ ﺁﻳﺪ ﻭ ﺑﻪ ﻫﺮ ﺣﺎﻝ ﺳﺒﺐ ﺁﻥ ﻛﻪ ﻛﺸﻨﺪﻩ ﻱ‬
‫ﻣﺎﺭ ﺭﺍ ﻣﻲ ﺳﺘﻮﺩﻧﺪ‪ ،‬ﺁﻥ ﺑﻮﺩ ﻛﻪ ﻣﻲ ﺧﻮﺍﺳﺘﻨﺪ ﻛﺎﺭﻱ ﺑﺮ ﺿﺪ ﻣﺎﺭ ﺑﻜﻨﻨﺪ‪.‬‬

‫ﺑﺪﻳﻦ ﺳﺎﻥ “ﺛﺮﻳﺖ‪ ”‬ﻳﺎ “ﺛﺮﻳﺘﻮﻥَ” ﺑﺮﺍﻱ ﺩﺍﺷﺘﻦ ﻋﻨﻮﺍﻥ “ﻧﺨﺴﺘﻴﻦ ﭘﺰﺷﻚ” ﺣﻘﻲ ﺩﻭﮔﺎﻧﻪ ﺩﺍﺭﺩ؛ ﭼﻪ ﻫﻢ ﻧﻴﺎﻳﺸﮕﺮ ﻫﻮﻡ ﻭ ﻫﻢ‬
‫ﭼﻴﺮﻩ ﺷﻮﻧﺪﻩ ﺑﺮ ﺍژﺩﻫﺎ )= ﻣﺎﺭ( ﺍﺳﺖ‪ .‬ﺑﻪ ﻧﻈﺮ ﻣﻲ ﺭﺳﺪ ﻛﻪ ﺩﺭ ﻭﺩﺍﻫﺎ ﻧﻴﺰ “ﺗﺮﻳﺖ‪ ”‬ﺧﺪﺍﻱ ﭘﺰﺷﻜﻲ ﺑﻮﺩﻩ ﺍﺳﺖ‪).‬ﺭﻳﮓ ﻭﺩﺍ‬
‫ﻛﺘﺎﺏ ﻫﺸﺘﻢ‪ ،‬ﺑﺨﺶ ‪ ،47‬ﺑﻨﺪ ‪(13‬‬

‫)ﺟﻴﻤﺰ ﺩﺍﺭﻣﺴﺘﺘﺮ(‬

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‫‪ .5‬ﺍﻣﺸﺎﺳﭙﻨﺪ “ﺧـْﺸَﺜﺮﻭ‪‬ﻳﺮﻳ‪‬ﻪ”)= ﺷﻬﺮﻳﻮﺭ( ﻧﮕﺎﻫﺒﺎﻥ ﻓﻠﺰﻫﺎﺳﺖ ﻭ ﻛﺎﺭﺩﻱ ﺯ‪‬ﺭﻧﺸﺎﻥ ﺑﻪ ﺛﺮﻳﺖ‪ ‬ﻣﻲ ﺩﻫﺪ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ‪ ،‬ﺍﻭ‬
‫ﻧﺨﺴﺘﻴﻦ ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ “ﻛﺎﺭﺩ‪ ‬ﭘﺰﺷﻜﻲ” ﻣﻲ ﻛﻨﺪ‪).‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ ﻫﻔﺘﻢ‪ ،‬ﺑﻨﺪ ‪ (44‬ﺍﺯ ﺑﻨﺪ ‪ 4‬ﻫﻤﻴﻦ ﻓﺮﮔﺮﺩ‬
‫ﺑﺮﻣﻲﺁﻳﺪ ﻛﻪ ﺛﺮﻳﺖ‪ ‬ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ ﻧﺨﺴﺘﻴﻦ ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﮔﻴﺎﻫﺎﻥ ﺩﺍﺭﻭﻳﻲ ﻭ ﺑﺎ ﻣﻨﺜﺮﻩ ﻱ ﻭﺭﺟﺎﻭﻧﺪ ﺑﻪ ﻛﺎﺭ ِﭘﺰﺷﻜﻲ ﻭ‬
‫ﺩﺭﻣﺎﻥ ﺩﺳﺖ ﻣﻲ ﺯﻧﺪ‪).‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ ﺑﻴﺴﺖ ﻭ ﺩﻭﻡ(‬

‫‪ .6‬ﮔـَﻮﻛ‪‬ﺮِﻥَ ﻳﺎ ﻫ‪‬ﻮﻡ ﺳﻔﻴﺪ ﺭﺍ ﺷﻬﺮﻳﺎﺭ ﮔﻴﺎﻫﺎﻥ ﺩﺍﺭﻭﻳﻲ ﺧﻮﺍﻧﺪﻩ ﺍﻧﺪ‪ .‬ﮔﻔﺘﻪ ﺷﺪﻩ ﺍﺳﺖ ﻛﻪ ﮔﻴﺎﻫﺎﻥ ﺩﺍﺭﻭﻳﻲ ﺑﻪ ﺷﻤﺎﺭ ﺩﻩ‬
‫ﻫﺰﺍﺭ ﺁﻓﺮﻳﺪﻩ ﺷﺪﻩ ﺍﻧﺪ ﺗﺎ ﺩﺭ ﺑﺮﺍﺑﺮ ﺑﻴﻤﺎﺭﻱ ﻫﺎﻱ ﺑﺴﻴﺎﺭﻱ ﻛﻪ ﺍﻫﺮﻳﻤﻦ ﺁﻓﺮﻳﺪﻩ ﺍﺳﺖ‪ ،‬ﭼﺎﺭﻩ ﮔﺮ ﺑﺎﺷﻨﺪ‪).‬ﺑﻨﺪﻫﺸﻦ ﺑﺨﺶ ‪.9‬‬
‫ﻫﻤﭽﻨﻴﻦ ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ ﺑﻴﺴﺖ ﻭ ﺩﻭﻡ‪ ،‬ﺑﻨﺪ ‪ (2‬ﺩﺭ ﻫﻨﺪ ﻧﻴﺰ ﮔﻔﺘﻪ ﺷﺪﻩ ﺍﺳﺖ ﻛﻪ “ﺳﻮ‪‬ﻡ”)= ﻫ‪‬ﻮﻡ ﺍﻳﺮﺍﻧﻴﺎﻥ( ﺷﻬﺮﻳﺎﺭ‬
‫ﮔﻴﺎﻫﺎﻥ ﺩﺍﺭﻭﻳﻲ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﮔﻴﺎﻫﺎﻥ ﺍﺯ ﺁﺳﻤﺎﻥ ﺁﻣﺪﻩ ﺍﻧﺪ‪“ .‬ﮔﻴﺎﻫﺎﻥ ﺩﺍﺭﻭﻳﻲ” ﻫﻨﮕﺎﻡ ﻓﺮﻭﺩ ﺁﻣﺪﻥ ﺍﺯ ﺁﺳﻤﺎﻥ‪ ،‬ﮔﻔﺘﻨﺪ ‪ :‬ﻫﺮ‬
‫ﻳﻚ ﺍﺯ ﻣﺮﺩﻣﺎﻥ ﻛﻪ ﺑﺮ ﻣﺎ ﺩﺳﺖ ﺯﻧﺪ‪ ،‬ﻫﺮﮔﺰ ﺍﺯ ﻫﻴﭻ ﺯﺧﻤﻲ ﺭﻧﺞ ﻧﺒﺮﺩ‪).‬ﺭﻳﮓ ﻭﺩﺍ ﺑﺨﺶ ‪ ،10‬ﺑﻨﺪﻫﺎﻱ ‪ 17‬ﻭ ‪(97‬‬

‫‪ .7‬ﺩﺭ ﻭﻧﺪﻳﺪﺍﺩ ﺳﺎﺩﻩ‪ ،‬ﺍﻳﻦ ﺩﻭﺭﺑﺎﺵ ﺑﻪ ﻫﻤﻪ ﻱ ﺑﻴﻤﺎﺭﻱ ﻫﺎﻱ ﮔﻔﺘﻪ ﺷﺪﻩ ﺩﺭ ﺑﻨﺪ ﭘﻴﺶ ﻧﻴﺰ ﺩﺍﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬

‫‪ .8‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ ﻫﻔﺘﻢ‪ ،‬ﺑﻨﺪ ‪ 59‬ﻭ ﻓﺮﮔﺮﺩ ﺑﻴﺴﺖ ﻭ ﻳﻜﻢ‪ ،‬ﺩﺭ ﻭﻧﺪﻳﺪﺍﺩ‪ ،‬ﮔﺰﺍﺭﺵ ﻣﺤﻤﺪﻋﻠﻲ ﺩﺍﻋﻲ ﺍﻻﺳﻼﻡ‪ ،‬ﺟ‪‬ﻴﻨﻲ‬
‫ﻫﺎﻱ ﺗﺒﻬﻜﺎﺭ ﺑﻪ “ﺟﻦ ﻫﺎﻱ ﻛﺎﻓﺮ” ﺑﺮﮔﺮﺩﺍﻧﺪﻩ ﺷﺪﻩ ﺍﺳﺖ‪).‬؟(‬

‫‪ .9‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﺑﻨﺪ ﻓﺮﮔﺮﺩ ﺑﻴﺴﺖ ﻭ ﺩﻭﻡ‪.‬‬

‫‪ = .10‬ﺑﻨﺪﻫﺎﻱ ‪ 19‬ﻭ ‪ 20‬ﻭ ‪ 21‬ﻓﺮﮔﺮﺩ ﻫﺸﺘﻢ‪.‬‬

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‫ﻓﺮﮔﺮﺩ ﺑﻴﺴﺖ ﻭ ﻳﻜﻢ‬

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‫ﺑﺨﺶ ﻳﻜﻢ‬

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‫ﺩﺭﻭﺩ ﺑﺮ ﮔﺎﻭ ﭘﺎﻙ ‪(1).‬‬

‫ﺩﺭﻭﺩ ﺑﺮ ﺗﻮ ﺍﻱ ﮔﺎﻭ ﻧﻴﻜﻮﻛﺎﺭ‪.‬‬

‫ﺩﺭﻭﺩ ﺑﺮ ﺗﻮ ﻛﻪ ﺍﻓﺰﻭﻧﻲ ﻣﻲ ﺑﺨﺸﻲ‪.‬‬

‫ﺩﺭﻭﺩ ﺑﺮ ﺗﻮ ﻛﻪ ﻣﻲ ﺭﻭﻳﺎﻧﻲ‪.‬‬

‫ﺩﺭﻭﺩ ﺑﺮ ﺗﻮ ﻛﻪ ﺑﻬﺘﺮﻳﻦ ﺍَﺷَﻮ‪‬ﻥ ﻭ ﺍﺷﻮﻥ ﻫﻨﻮﺯ ﻧﺎﺯﺍﺩﻩ ﺭﺍ ﺑﻬﺮﻭﺯﻱ ﻣﻲ ﺑﺨﺸﻲ‪.‬‬

‫ﺩﺭﻭﺩ ﺑﺮ ﺗﻮ ﻛﻪ “ﺟ‪‬ﻬﻲ”)‪ (2‬ﻭ “ﺍَﺷﻤﻮﻍ” ﻧﺎﺍﺷﻮﻥ ﻭ ﻓﺮﻣﺎﻧﺮﻭﺍﻱ ﺳﺘﻤﮕﺮ ﺭﺍ ﻧﺎﺑﻮﺩ ﻣﻲ ﻛﻨﻲ‪.‬‬

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‫ﺑﺨﺶ ﺩﻭﻡ‬

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‫ﺍﻱ ﺍﺑﺮ ﺑﻴﺎ ! ﺷﺘﺎﺑﺎﻥ ﺑﻴﺎ ! ﺩﺭ ﺩﺭﺍﺯﻧﺎﻱ ﺁﺳﻤﺎﻥ‪ ،‬ﺍﺯ ﻣﻴﺎﻥ ﻫﻮﺍ ﺑﻪ ﺳﻮﻱ ﺯﻣﻴﻦ‪ ،‬ﻫﺰﺍﺭﺩﺍﻧﻪ‪ ،‬ﺩﻩ ﻫﺰﺍﺭﺍﻥ ﺩﺍﻧﻪ ﺑﺎﺭﺍﻥ ﻓﺮﻭ ﺑﺎﺭ !‬

‫ﺍﻱ ﺯﺭﺗﺸﺖ ﺍﺷﻮﻥ !‬

‫ﭼﻨﻴﻦ ﺑﮕﻮﻱ ﺗﺎ ﻫﻤﻪ ﻱ ﺑﻴﻤﺎﺭﻱ ﻫﺎ ﺭﺍ ﻳﻜﺒﺎﺭﻩ ﻧﺎﺑﻮﺩ ﻛﻨﻲ؛ ﺗﺎ ﻣﺮگ ﺭﺍ ﻳﻜﺒﺎﺭﻩ ﻧﺎﺑﻮﺩ ﻛﻨﻲ؛ ﺗﺎ ﻫﻤﻪ ﻱ ﺑﻴﻤﺎﺭﻱ ﻫﺎﻱ ﭘﺪﻳﺪ‬
‫ﺁﻭﺭﺩﻩ ﻱ ﺟﻴﻨﻲ ﺭﺍ ﻳﻜﺒﺎﺭﻩ ﻧﺎﺑﻮﺩ ﻛﻨﻲ؛ ﺗﺎ ﻣﺮگ ﭘﺪﻳﺪ ﺁﻭﺭﺩﻩ ﻱ ﺟﻴﻨﻲ ﺭﺍ ﻳﻜﺒﺎﺭﻩ ﻧﺎﺑﻮﺩ ﻛﻨﻲ؛ ﺗﺎ “ﮔـَﺬ َ” ﻭ “ﺍَﭘ‪‬ﻪ ﮔـَﺬ َ”] ؟ [‬
‫ﺭﺍ ﻳﻜﺒﺎﺭﻩ ﻧﺎﺑﻮﺩ ﻛﻨﻲ‪.‬‬

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‫ﺍﮔﺮ ﺑﻴﻤﺎﺭﻱ ﻣﺮگ ﺯﺍﻱ ﺷﺎﻣﮕﺎﻫﺎﻥ ﻓﺮﺍﺯﺁﻳﺪ‪ ،‬ﺩﺭﻣﺎﻥ ﺁﻥ ﺑﺎﻣﺪﺍﺩﺍﻥ ﺑﺮﺳﺪ‪.‬‬

‫ﺍﮔﺮ ﺑﻴﻤﺎﺭﻱ ﻣﺮگ ﺯﺍﻱ ﺑﺎﻣﺪﺍﺩﺍﻥ ﻓﺮﺍﺯﺁﻳﺪ‪ ،‬ﺩﺭﻣﺎﻥ ﺁﻥ ﺷﺎﻣﮕﺎﻫﺎﻥ ﺑﺮﺳﺪ‪.‬‬

‫ﺍﮔﺮ ﺑﻴﻤﺎﺭﻱ ﻣﺮگ ﺯﺍﻱ ﺷﺐ ﻫﻨﮕﺎﻡ ﻓﺮﺍﺯﺁﻳﺪ‪ ،‬ﺩﺭﻣﺎﻥ ﺁﻥ ﺑﺎﻣﺪﺍﺩﺍﻥ ﺑﺮﺳﺪ‪.‬‬

‫ﺑﺸﻮﺩ ﻛﻪ ﺑﺎﺭﺍﻥ‪ ،‬ﺁﺏ ﻫﺎﻱ ﺗﺎﺯﻩ ﻓﺮﻭ ﺑﺎﺭﺩ؛ ﺧﺎﻙ ﺭﺍ ﻧﻮ ﻛﻨﺪ؛ ﺩﺭﺧﺘﺎﻥ ﺭﺍ ﺳﺮﺳﺒﺰ ﻛﻨﺪ ﻭ ﺗﻨﺪﺭﺳﺘﻲ ﻧﻮ ﻭ ﺗﻮﺍﻧﺎﻳﻲ ﺗﺎﺯﻩ ﺩﺭ ﻛﺎﺭ‬
‫ﺩﺭﻣﺎﻥ ﭘﺪﻳﺪ ﺁﻭﺭﺩ‪.‬‬

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‫ﺑﺨﺶ ﺳﻮﻡ‬

‫)ﺍﻟﻒ(‬

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‫ﺍﻱ ﺍﺑﺮ !‬

‫ﺩﺭﻳﺎﻱ ﻓﺮﺍﺥ ﻛﺮﺕ ﺟﺎﻱ ﮔﺮﺩ ﺁﻣﺪﻥ ﻫﻤﻪ ﻱ ﺁﺏ ﻫﺎﺳﺖ‪ (3).‬ﺗﻮ ﻧﻴﺰ ﺑﺮﺁﻱ ﻭ ﺑﻪ ﺭﺍﻩ ﻫﻮﺍﻳﻲ ﻓﺮﺍﺯ ﺭﻭ ﻭ ﺑﻪ ﺯﻣﻴﻦ ﻓﺮﻭﺩ ﺁﻱ‪ .‬ﺑﻪ‬
‫ﺯﻣﻴﻦ ﻓﺮﻭﺩ ﺁﻱ ﻭ ﺑﻪ ﺭﺍﻩ ﻫﻮﺍﻳﻲ ﻓﺮﺍﺯﺭﻭ‪(4).‬‬

‫ﺍﻱ ﺁﻥ ﻛﻪ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﺭﺍﻩ ﻫﻮﺍﻳﻲ ﺭﺍ ﺑﺮﺍﻱ ﺑﺮﺁﻣﺪﻥ ﻭ ﺑﺎﻟﻴﺪﻥ ﺗﻮ ﭘﺪﻳﺪ ﺁﻭﺭﺩﻩ ﺍﺳﺖ !‬

‫ﺑﺮﺁﻱ ﻭ ﺑﻪ ﭼﺮﺧﺶ ﺩﺭﺁﻱ‪.‬‬

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‫ﺍﻱ ﺧﻮﺭﺷﻴﺪ ﺗﻴﺰ ﺍﺳﺐ !‬

‫ﺑﺮﺁﻱ ! ﺍﺯ ﻓﺮﺍﺯ ﺍﻟﺒﺮﺯ ﺑﺮﺁﻱ ﻭ ﺩﺭ ﺩﺭﺍﺯﻧﺎﻱ ﺁﺳﻤﺎﻥ ﺑﻪ ﭼﺮﺧﺶ ﺩﺭﺁﻱ ﻭ ﺑﺮ ﺟﻬﺎﻥ ﻓﺮﻭﻍ ﺑﻴﺎﻓﺸﺎﻥ‪ .‬ﺩﺭ ﺩﺭﺍﺯﻧﺎﻱ ﺭﺍﻩ ﻣﺰﺩﺍ‬
‫ﺁﻓﺮﻳﺪﻩ‪ ،‬ﺩﺭ ﺩﺭﺍﺯﻧﺎﻱ ﺭﺍﻫﻲ ﻛﻪ ﺍﻳﺰﺩﺍﻥ ﺳﺎﺧﺘﻪ ﺍﻧﺪ‪ ،‬ﺭﺍﻫﻲ ﺁﺑﻲ )‪ (5‬ﻛﻪ ﺁﻧﺎﻥ ﮔﺸﻮﺩﻩ ﺍﻧﺪ‪.‬‬

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‫ﺗﻮ ﺑﺪﻳﻦ ﻧﻴﺎﻳﺶ ﻭ‪‬ﺭﺟﺎﻭﻧﺪ‪ ،‬ﺍﺯ ﮔﺰﻧﺪ ﺍﻫﺮﻳﻤﻦ ﺁﺳﻮﺩﻩ ﺧﻮﺍﻫﻲ ﻣﺎﻧﺪ‪(6).‬‬

‫ﺍﻱ ﻛﻮﺩﻙ !‬

‫ﻣﻦ ﺗﻮ ﺭﺍ ﺩﺭ ﺯﺍﺩﻥ ﻭ ﺑﺎﻟﻴﺪﻥ ﭘﺎﻙ ﻣﻲ ﻛﻨﻢ‪.‬‬

‫ﺍﻱ ﺯﻥ !‬

‫ﻣﻦ ﻧﻴﺮﻭ ﻭ ﺗﻦ ﺗﻮ ﺭﺍ ﺑﻲ ﺁﻻﻳﺶ ﻣﻲ ﻛﻨﻢ‪ .‬ﻣﻦ ﺗﻮ ﺭﺍ ﺯﻧﻲ ﭘﺮ ﻓﺮﺯﻧﺪ ﻭ ﭘﺮ ﺷﻴﺮ ﻣﻲ ﻛﻨﻢ‪. ..‬‬

‫‪7‬‬

‫‪ ...‬ﺯﻧﻲ )‪ (7‬ﭘﺮ ﺗﺨﻤﻪ‪ ،‬ﭘﺮﺷﻴﺮ‪ ،‬ﭘﺮﭼﺮﺑﻲ‪ ،‬ﭘﺮ ﻣﻐﺰ ﺍﺳﺘﺨﻮﺍﻥ ﻭ ﭘﺮ ﻓﺮﺯﻧﺪ‪.‬‬

‫ﻣﻦ ﺗﻮ ﺭﺍ ﻫﺰﺍﺭ ﭼﺸﻤﻪ ﻱ ﺟﻮﺷﺎﻥ ﻭ ﺭﻭﺍﻥ ﺑﻪ ﺳﻮﻱ ﻛﺸﺘﺰﺍﺭﻫﺎ ﭘﺪﻳﺪ ﻣﻲ ﺁﻭﺭﻡ ﻛﻪ ﻓﺮﺯﻧﺪﺍﻥ ﺭﺍ ﺧﻮﺭﺍﻙ ﺩﻫﻨﺪ‪.‬‬

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‫)ﺏ(‬

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‫ﺍﻱ ﺍﺑﺮ !‬

‫ﺩﺭﻳﺎﻱ ﻓﺮﺍﺥ ﻛﺮﺕ ﺟﺎﻱ ﮔﺮﺩ ﺁﻣﺪﻥ ﻫﻤﻪ ﻱ ﺁﺏ ﻫﺎﺳﺖ‪ .‬ﺗﻮ ﻧﻴﺰ ﺑﺮﺁﻱ ﻭ ﺑﻪ ﺭﺍﻩ ﻫﻮﺍﻳﻲ ﻓﺮﺍﺯ ﺭﻭ ﻭ ﺑﻪ ﺯﻣﻴﻦ ﻓﺮﻭﺩ ﺁﻱ‪ .‬ﺑﻪ‬
‫ﺯﻣﻴﻦ ﻓﺮﻭﺩ ﺁﻱ ﻭ ﺑﻪ ﺭﺍﻩ ﻫﻮﺍﻳﻲ ﻓﺮﺍﺯﺭﻭ‪.‬‬

‫ﺍﻱ ﺁﻥ ﻛﻪ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﺭﺍﻩ ﻫﻮﺍﻳﻲ ﺭﺍ ﺑﺮﺍﻱ ﺑﺮﺁﻣﺪﻥ ﻭ ﺑﺎﻟﻴﺪﻥ ﺗﻮ ﭘﺪﻳﺪ ﺁﻭﺭﺩﻩ ﺍﺳﺖ !‬

‫ﺑﺮﺁﻱ ﻭ ﺑﻪ ﭼﺮﺧﺶ ﺩﺭﺁﻱ‪(8).‬‬

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‫ﺍﻱ ﻣﺎﻩ ﺩﺭ ﺑﺮﮔﻴﺮﻧﺪﻩ ﻱ ﺗﺨﻤﻪ ﻱ ﮔﺎﻭ !)‪(9‬‬

‫ﺑﺮﺁﻱ ! ﺍﺯ ﻓﺮﺍﺯ ﺍﻟﺒﺮﺯ ﺑﺮﺁﻱ ﻭ ﺩﺭ ﺩﺭﺍﺯﻧﺎﻱ ﺁﺳﻤﺎﻥ ﺑﻪ ﭼﺮﺧﺶ ﺩﺭﺁﻱ ﻭ ﺑﺮ ﺟﻬﺎﻥ ﻓﺮﻭﻍ ﺑﻴﺎﻓﺸﺎﻥ‪ .‬ﺩﺭ ﺩﺭﺍﺯﻧﺎﻱ ﺭﺍﻩ ﻣﺰﺩﺍ‬
‫ﺁﻓﺮﻳﺪﻩ‪ ،‬ﺩﺭ ﺩﺭﺍﺯﻧﺎﻱ ﺭﺍﻫﻲ ﻛﻪ ﺍﻳﺰﺩﺍﻥ ﺳﺎﺧﺘﻪ ﺍﻧﺪ‪ ،‬ﺭﺍﻫﻲ ﺁﺑﻲ ﻛﻪ ﺁﻧﺎﻥ ﮔﺸﻮﺩﻩ ﺍﻧﺪ‪(10).‬‬

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‫ﺗﻮ ﺑﺪﻳﻦ ﻧﻴﺎﻳﺶ ﻭ‪‬ﺭﺟﺎﻭﻧﺪ‪ ،‬ﺍﺯ ﮔﺰﻧﺪ ﺍﻫﺮﻳﻤﻦ ﺁﺳﻮﺩﻩ ﺧﻮﺍﻫﻲ ﻣﺎﻧﺪ‪.‬‬

‫ﺍﻱ ﻛﻮﺩﻙ !‬

‫ﻣﻦ ﺗﻮ ﺭﺍ ﺩﺭ ﺯﺍﺩﻥ ﻭ ﺑﺎﻟﻴﺪﻥ ﭘﺎﻙ ﻣﻲ ﻛﻨﻢ‪.‬‬

‫ﺍﻱ ﺯﻥ !‬

‫ﻣﻦ ﻧﻴﺮﻭ ﻭ ﺗﻦ ﺗﻮ ﺭﺍ ﺑﻲ ﺁﻻﻳﺶ ﻣﻲ ﻛﻨﻢ‪ .‬ﻣﻦ ﺗﻮ ﺭﺍ ﺯﻧﻲ ﭘﺮ ﻓﺮﺯﻧﺪ ﻭ ﭘﺮ ﺷﻴﺮ ﻣﻲ ﻛﻨﻢ‪. ..‬‬

‫‪11‬‬

‫‪ ...‬ﺯﻧﻲ ﭘﺮ ﺗﺨﻤﻪ‪ ،‬ﭘﺮﺷﻴﺮ‪ ،‬ﭘﺮﭼﺮﺑﻲ‪ ،‬ﭘﺮ ﻣﻐﺰ ﺍﺳﺘﺨﻮﺍﻥ ﻭ ﭘﺮ ﻓﺮﺯﻧﺪ‪.‬‬

‫ﻣﻦ ﺗﻮ ﺭﺍ ﻫﺰﺍﺭ ﭼﺸﻤﻪ ﻱ ﺟﻮﺷﺎﻥ ﻭ ﺭﻭﺍﻥ ﺑﻪ ﺳﻮﻱ ﻛﺸﺘﺰﺍﺭﻫﺎ ﭘﺪﻳﺪ ﻣﻲ ﺁﻭﺭﻡ ﻛﻪ ﻓﺮﺯﻧﺪﺍﻥ ﺭﺍ ﺧﻮﺭﺍﻙ ﺩﻫﻨﺪ‪(11).‬‬

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‫)پ(‬

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‫ﺍﻱ ﺍﺑﺮ !‬

‫ﺩﺭﻳﺎﻱ ﻓﺮﺍﺥ ﻛﺮﺕ ﺟﺎﻱ ﮔﺮﺩ ﺁﻣﺪﻥ ﻫﻤﻪ ﻱ ﺁﺏ ﻫﺎﺳﺖ‪ .‬ﺗﻮ ﻧﻴﺰ ﺑﺮﺁﻱ ﻭ ﺑﻪ ﺭﺍﻩ ﻫﻮﺍﻳﻲ ﻓﺮﺍﺯ ﺭﻭ ﻭ ﺑﻪ ﺯﻣﻴﻦ ﻓﺮﻭﺩ ﺁﻱ‪ .‬ﺑﻪ‬
‫ﺯﻣﻴﻦ ﻓﺮﻭﺩ ﺁﻱ ﻭ ﺑﻪ ﺭﺍﻩ ﻫﻮﺍﻳﻲ ﻓﺮﺍﺯﺭﻭ‪.‬‬

‫ﺍﻱ ﺁﻥ ﻛﻪ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﺭﺍﻩ ﻫﻮﺍﻳﻲ ﺭﺍ ﺑﺮﺍﻱ ﺑﺮﺁﻣﺪﻥ ﻭ ﺑﺎﻟﻴﺪﻥ ﺗﻮ ﭘﺪﻳﺪ ﺁﻭﺭﺩﻩ ﺍﺳﺖ !‬

‫ﺑﺮﺁﻱ ﻭ ﺑﻪ ﭼﺮﺧﺶ ﺩﺭﺁﻱ‪(12).‬‬

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‫ﺍﻱ ﺳﺘﺎﺭﮔﺎﻥ ﺩﺭ ﺑﺮﮔﻴﺮﻧﺪﻩ ﻱ ﺗﺨﻤﻪ ﻱ ﺁﺏ ﻫﺎ !)‪(13‬‬

‫ﺑﺮﺁﻳﻴﺪ ! ﺍﺯ ﻓﺮﺍﺯ ﺍﻟﺒﺮﺯ ﺑﺮﺁﻳﻴﺪ ﻭ ﺩﺭ ﺩﺭﺍﺯﻧﺎﻱ ﺁﺳﻤﺎﻥ ﺑﻪ ﭼﺮﺧﺶ ﺩﺭﺁﻳﻴﺪ ﻭ ﺑﺮ ﺟﻬﺎﻥ ﻓﺮﻭﻍ ﺑﻴﺎﻓﺸﺎﻧﻴﺪ‪ .‬ﺩﺭ ﺩﺭﺍﺯﻧﺎﻱ ﺭﺍﻩ‬
‫ﻣﺰﺩﺍ ﺁﻓﺮﻳﺪﻩ‪ ،‬ﺩﺭ ﺩﺭﺍﺯﻧﺎﻱ ﺭﺍﻫﻲ ﻛﻪ ﺍﻳﺰﺩﺍﻥ ﺳﺎﺧﺘﻪ ﺍﻧﺪ‪ ،‬ﺭﺍﻫﻲ ﺁﺑﻲ ﻛﻪ ﺁﻧﺎﻥ ﮔﺸﻮﺩﻩ ﺍﻧﺪ‪(10).‬‬

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‫ﺗﻮ ﺑﺪﻳﻦ ﻧﻴﺎﻳﺶ ﻭ‪‬ﺭﺟﺎﻭﻧﺪ‪ ،‬ﺍﺯ ﮔﺰﻧﺪ ﺍﻫﺮﻳﻤﻦ ﺁﺳﻮﺩﻩ ﺧﻮﺍﻫﻲ ﻣﺎﻧﺪ‪.‬‬

‫ﺍﻱ ﻛﻮﺩﻙ !‬

‫ﻣﻦ ﺗﻮ ﺭﺍ ﺩﺭ ﺯﺍﺩﻥ ﻭ ﺑﺎﻟﻴﺪﻥ ﭘﺎﻙ ﻣﻲ ﻛﻨﻢ‪.‬‬

‫ﺍﻱ ﺯﻥ !‬

‫ﻣﻦ ﻧﻴﺮﻭ ﻭ ﺗﻦ ﺗﻮ ﺭﺍ ﺑﻲ ﺁﻻﻳﺶ ﻣﻲ ﻛﻨﻢ‪ .‬ﻣﻦ ﺗﻮ ﺭﺍ ﺯﻧﻲ ﭘﺮ ﻓﺮﺯﻧﺪ ﻭ ﭘﺮ ﺷﻴﺮ ﻣﻲ ﻛﻨﻢ‪. ..‬‬

‫‪15‬‬

‫‪ ...‬ﺯﻧﻲ ﭘﺮ ﺗﺨﻤﻪ‪ ،‬ﭘﺮﺷﻴﺮ‪ ،‬ﭘﺮﭼﺮﺑﻲ‪ ،‬ﭘﺮ ﻣﻐﺰ ﺍﺳﺘﺨﻮﺍﻥ ﻭ ﭘﺮ ﻓﺮﺯﻧﺪ‪.‬‬

‫ﻣﻦ ﺗﻮ ﺭﺍ ﻫﺰﺍﺭ ﭼﺸﻤﻪ ﻱ ﺟﻮﺷﺎﻥ ﻭ ﺭﻭﺍﻥ ﺑﻪ ﺳﻮﻱ ﻛﺸﺘﺰﺍﺭﻫﺎ ﭘﺪﻳﺪ ﻣﻲ ﺁﻭﺭﻡ ﻛﻪ ﻓﺮﺯﻧﺪﺍﻥ ﺭﺍ ﺧﻮﺭﺍﻙ ﺩﻫﻨﺪ‪.‬‬

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‫ﺍﻱ ﺍﺑﺮ !‬

‫ﺩﺭﻳﺎﻱ ﻓﺮﺍﺥ ﻛﺮﺕ ﺟﺎﻱ ﮔﺮﺩ ﺁﻣﺪﻥ ﻫﻤﻪ ﻱ ﺁﺏ ﻫﺎﺳﺖ‪ .‬ﺗﻮ ﻧﻴﺰ ﺑﺮﺁﻱ ﻭ ﺑﻪ ﺭﺍﻩ ﻫﻮﺍﻳﻲ ﻓﺮﺍﺯ ﺭﻭ ﻭ ﺑﻪ ﺯﻣﻴﻦ ﻓﺮﻭﺩ ﺁﻱ‪ .‬ﺑﻪ‬
‫ﺯﻣﻴﻦ ﻓﺮﻭﺩ ﺁﻱ ﻭ ﺑﻪ ﺭﺍﻩ ﻫﻮﺍﻳﻲ ﻓﺮﺍﺯﺭﻭ‪.‬‬

‫ﺍﻱ ﺁﻥ ﻛﻪ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﺭﺍﻩ ﻫﻮﺍﻳﻲ ﺭﺍ ﺑﺮﺍﻱ ﺑﺮﺁﻣﺪﻥ ﻭ ﺑﺎﻟﻴﺪﻥ ﺗﻮ ﭘﺪﻳﺪ ﺁﻭﺭﺩﻩ ﺍﺳﺖ !‬

‫ﺑﺮﺁﻱ ﻭ ﺑﻪ ﭼﺮﺧﺶ ﺩﺭﺁﻱ‪(14).‬‬

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‫ﺍﻱ ﺧﻮﺭﺷﻴﺪ ! ﺍﻱ ﻣﺎﻩ ! ﺍﻱ ﺳﺘﺎﺭﮔﺎﻥ !‬

‫ﺑﺮﺁﻳﻴﺪ ﺑﺎ ﺧﺮﻭﺵ ! ﺩﻭﺭ ﺭﺍﻧﺪﻥ “ﻛـَﺨﻮژِﻱ” ﺭﺍ‪ ،‬ﺩﻭﺭ ﺭﺍﻧﺪﻥ “ﺍَﻳـِﻬﻲ” ﺭﺍ‪ ،‬ﺩﻭﺭ ﺭﺍﻧﺪﻥ “ﺟ‪‬ﻬﻲ” ﺑﻪ ﺟﺎﺩﻭﻳﻲ ﺧﻮﮔﺮﻓﺘﻪ ﺭﺍ‪.‬‬

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‫ﻣﻦ ﺑﻴﻤﺎﺭﻱ ﺭﺍ ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ‪.‬‬

‫ﻣﻦ ﻣﺮگ ﺭﺍ ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ‪.‬‬

‫ﻣﻦ ﺗﺐ ﺭﺍ ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ‪.‬‬

‫ﻣﻦ ﭘﻮﺳﻴﺪﮔﻲ ﻭ ﮔﻨﺪﻳﺪﮔﻲ ﺭﺍ ‪ -‬ﻛﻪ ﺍﻫﺮﻳﻤﻦ ﺑﻪ ﭘﺘﻴﺎﺭﮔﻲ ﺧﻮﻳﺶ ﺑﺮﺍﻱ ﮔﺰﻧﺪﺭﺳﺎﻧﻲ ﺑﻪ ﺗﻦ ﻣﺮﺩﻣﺎﻥ ﺁﻓﺮﻳﺪ ‪ -‬ﺩﻭﺭ ﻣﻲﺭﺍﻧﻢ‪.‬‬

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‫ﻣﻦ ﻫﻤﻪ ﻱ ﮔﻮﻧﻪ ﻫﺎﻱ ﺑﻴﻤﺎﺭﻱ ﻫﺎ ﻭ ﻣﺮگ ﻫﺎ ﺭﺍ ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ‪.‬‬

‫ﻣﻦ ﻫﻤﻪ ﻱ ﺟﺎﺩﻭﺍﻥ ﻭ ﭘﺮﻳﺎﻥ ﻭ ﻫﻤﻪ ﻱ “ﺟ‪‬ﻴﻨﻲ”ﻫﺎﻱ ﺗﺒﻬﻜﺎﺭ ﺭﺍ ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ‪.‬‬

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‫ﺑﺸﻮﺩ ﻛﻪ “ﺍﻳﺮﻳ‪‬ﻤ‪‬ﻦ” ﮔﺮﺍﻣﻲ ﺑﺪﻳﻦ ﺟﺎ ﺁﻳﺪ‪ ،‬ﺷﺎﺩﻣﺎﻧﻲ ﻣﺮﺩﺍﻥ ﻭ ﺯﻧﺎﻥ ﺯﺭﺗﺸﺘﻲ ﺭﺍ؛ ﺷﺎﺩﻣﺎﻧﻲ ﺍﺷﻮﻥ ﺭﺍ ﺑﺎ ﭘﺎﺩﺍﺷﻲ ﺳﺰﺍﻭﺍﺭ ﻛﻪ‬
‫ﭘﻴﺮﻭﻱ ﺍﺯ ﺩﻳﻦ ﺍﻫﻮﺭﺍﻳﻲ ﭘﺪﻳﺪ ﺁﻭﺭﺩ؛ ﺑﺎ ﺑﺨﺸﺶ ﭘﺴﻨﺪﻳﺪﻩ ﻱ ﺍﺷﻪ ﻛﻪ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﺍﺭﺯﺍﻧﻲ ﺩﺍﺭﺩ‪.‬‬

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‫ﺑﺸﻮﺩ ﻛﻪ “ﺍﻳﺮﻳﻤﻦ” ﮔﺮﺍﻣﻲ ﻫﻤﻪ ﮔﻮﻧﻪ ﻫﺎﻱ ﺑﻴﻤﺎﺭﻱ ﻫﺎ ﻭ ﻣﺮگ ﻫﺎ ﺭﺍ‪ ،‬ﻫﻤﻪ ﺟﺎﺩﻭﺍﻥ ﻭ ﭘﺮﻳﺎﻥ ﺭﺍ ﻭ ﻫﻤﻪ ﺟ‪‬ﻴﻨﻲ ﻫﺎﻱ ﺗﺒﻬﻜﺎﺭ‬
‫ﺭﺍ ﻓﺮﻭﻛﻮﺑﺪ‪.‬‬

‫‪23-22‬‬

‫ﺑﺎﻳﺪ ﻣﻮﺑﺪﻱ ﭘﻴﺸﺎﭘﻴﺶ ﺍﺯ ﺩﺍﺭﺍﺯﺍﻱ ﺁﻥ ﺭﺍﻩ ﺑﮕﺬﺭﺩ ﻭ ﺍﻳﻦ ﭘﻴﺮﻭﺯﻣﻨﺪﺗﺮﻳﻦ ﻭ ﭼﺎﺭﻩ ﺑﺨﺶ ﺗﺮﻳﻦ ﺑﺎژ ﺭﺍ ﺍﺯ ﺑﺮﺧﻮﺍﻧﺪ ‪:‬‬

‫“ﻳ‪‬ﺜَﻪ ﺍَﻫﻮﻭ‪‬ﻳﺮﻳﻮ‪”. ..‬‬

‫ﺍﻱ ﻣﺰﺩﺍ !‬

‫ﺑﺪﺍﻥ ﻫﻨﮕﺎﻡ ﻛﻪ ﺩ‪‬ﺭﻭ‪‬ﻧﺪ ﺁﺯﺭﺩﻥ ِﻣﺮﺍ ﻛﻤﺮ ﻣﻲ ﺑﻨﺪﺩ‪ ،‬ﺟﺰ “ﺁﺫﺭ” ﻭ “ﻣﻨﺶ ] ﻧﻴﻚ [” ﺗﻮ ‪ -‬ﻛﻪ “ﺍﺷﻪ” ﺍﺯ ﻛﺮﺩﺍﺭﺷﺎﻥ ﻛﺎﺭﺁﻣﺪ‬
‫ﻣﻲﺷﻮﺩ ‪ -‬ﭼﻪ ﻛﺲ ﻣﺮﺍ ﭘﻨﺎﻩ ﺧﻮﺍﻫﺪ ﺑﺨﺸﻴﺪ ؟‬

‫ﺍﻱ ﺍﻫﻮﺭﻩ !‬

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‫“ﺩﻳﻦ ِ” ﻣﺮﺍ ﺍﺯ ﺍﻳﻦ ﺁﻣﻮﺯﺵ ﺑﻴﺎﮔﺎﻫﺎﻥ‪.‬‬

‫ﺍﻱ ﺍﻫﻮﺭﻩ!‬

‫ﺍﻳﻦ ﺭﺍ ﺍﺯ ﺗﻮ ﻣﻲ ﭘﺮﺳﻢ؛ ﻣﺮﺍ ﺑﻪ ﺩﺭﺳﺘﻲ ] ﭘﺎﺳﺦ [ ﮔﻮﻱ ‪:‬‬

‫ﻛﻴﺴﺖ ﺁﻥ ﭘﻴﺮﻭﺯﻣﻨﺪﻱ ﻛﻪ ﺩﺭ ﭘﺮﺗﻮ ﺁﻣﻮﺯﺵ ﻫﺎﻱ ﺗﻮ‪ ،‬ﻫﺴﺘﺎﻥ ﺭﺍ ﭘﻨﺎﻩ ﻣﻲ ﺑﺨﺸﺪ ؟‬

‫ﺍﻱ ﻣﺰﺩﺍ !‬

‫ﻣﺮﺍ ﺁﺷﻜﺎﺭﺍ ﺍﺯ ﺑﺮﮔﻤﺎﺷﺘﻦ ﺁﻥ ﺭ‪‬ﺩ‪ ‬ﺩﺭﻣﺎﻥ ﺑﺨﺶ ﺯﻧﺪﮔﻲ ﺑﻴﺎﮔﺎﻫﺎﻥ ﻭ ] ﺑﮕﺬﺍﺭ [ “ﺳﺮﻭﺵ” ﻭ “ﻣﻨﺶ ِﻧﻴﻚ” ﺑﺪﻭ ﻭ ﺑﻪ ﻫﺮ ﻛﺲ‬
‫ﻛﻪ ﺗﻮ ﺧﻮﺩ‪ ،‬ﺍﻭ ﺭﺍ ﺧﻮﺍﺳﺘﺎﺭﻱ‪ ،‬ﺭﻭﻱ ﺁﻭﺭﻧﺪ‪.‬‬

‫ﺍﻱ ﻣﺰﺩﺍ ! ﺍﻱ ﺳ‪‬ـﭙ‪‬ﻨﺪﺍﺭﻣ‪‬ﺪ !‬

‫ﻣﺎ ﺭﺍ ﺍﺯ ﻛﻴﻦ ﺗﻮﺯﻱ ِﺩﺷﻤﻨﺎﻥ ﻧﮕﺎﻩ ﺩﺍﺭﻳﺪ‪.‬‬

‫ﺍﻱ ﺩﺭﻭﺝ ِﺩﻳﻮﺧﻮﻱ !‬

‫ﻧﺎﺑﻮﺩﺷﻮ‪.‬‬

‫ﺍﻱ ﺩﻳﻮﺯﺍﺩﮔﺎﻥ !‬

‫ﻧﺎﺑﻮﺩ ﺷﻮﻳﺪ‪.‬‬

‫ﺍﻱ ﺩﺭﻭﺝ !‬

‫ﺩﻭﺭﺷﻮ ﻭ ﺑﻤﻴﺮ‪.‬‬

‫ﺍﻱ ﺩﺭﻭﺝ !‬

‫ﺍﺯ ﺍﻳﻦ ﺟﺎ ﺑﮕﺮﻳﺰ ﻭ ﺩﻭﺭﺷﻮ‪ .‬ﺑﻪ ﺳﺮﺯﻣﻴﻦ ﻫﺎﻱ ﺍﭘﺎﺧﺘﺮ ﺩﻭﺭﺷﻮ ﻭ ﺑﻤﻴﺮ‪ .‬ﻣﺒﺎﺩ ﻛﻪ ﺗﻮ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ﺳ‪‬ﭙـَﻨﺪ ﻣﻴﻨﻮ ﺭﺍ ﻧﺎﺑﻮﺩ‬
‫ﻛﻨﻲ‪(15).‬‬

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‫ﭘﺎﻧﻮﺷﺖ ﻫﺎ ‪:‬‬

‫‪ .1‬ﮔﺎﻭ ِﻧﺨﺴﺘﻴﻦ ﻛﻪ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﺍﻭ ﺭﺍ ﺑﻴﺎﻓﺮﻳﺪ ﻭ ﺍﻫﺮﻳﻤﻦ ﺑﺎ ﻳﺎﺭﻱ “ﺟ‪‬ﻬﻲ” ﺍﻭ ﺭﺍ ﻛﺸﺖ‪ .‬ﺳﺘﺎﻳﺶ ﮔﺎﻭ ﭘﺎﻙ‪ ،‬ﺳﺮﺁﻏﺎﺯﻱ ﺍﺳﺖ‬
‫ﺑﺮ ﺳﺘﺎﻳﺶ ﺁﺏ‪ .‬ﺩﺭ ﻳﻚ ﺍﺳﻄﻮﺭﻩ ﻱ ﻛﻬﻦ ﺍﺑﺮﻱ ﺭﺍ ﻣﻲ ﺑﻴﻨﻴﻢ ﻛﻪ ﺑﻪ ﮔﺎﻭﻱ ﻫﻤﺎﻧﻨﺪ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺑﺎﺭﺍﻥ ﺍﺯ ﺁﻥ ﻓﺮﻭ ﻣﻲ‬
‫ﺑﺎﺭﺩ‪).‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ “ﺍﻭﺭﻣﺰﺩ ﻭ ﺍﻫﺮﻳﻤﻦ”‪ ،‬ﺑﻨﺪ ‪ (122‬ﺍﻳﻦ ﺑﻨﺪ ﺭﺍ ﻫﻨﮕﺎﻡ ﺑﺮﺧﻮﺭﺩ ﺑﺎ ﮔﺎﻭ ﻧﺮ ﻳﺎ ﻫﺮﮔﻮﻧﻪ ﭼﺎﺭﭘﺎﻱ ﺩﻳﮕﺮﻱ ﻣﻲ‬
‫ﺧﻮﺍﻧﻨﺪ‪) .‬ﺭﻭﺍﻳﺎﺕ ﺑﺰﺭگ‪(386 ،‬‬

‫‪ = .2‬ﺟ‪‬ﻴﻨﻲ‪ .‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ ﻫﻔﺘﻢ‪ ،‬ﺑﻨﺪ ‪ 59‬ﻭ ﻓﺮﮔﺮﺩ ﺑﻴﺴﺘﻢ‪ ،‬ﺑﻨﺪ ‪.10‬‬

‫‪ .3‬ﺍﻳﺮﺍﻧﻴﺎﻥ ﺑﺮ ﺍﻳﻦ ﺑﺎﻭﺭ ﺑﻮﺩﻧﺪ ﻛﻪ ﺁﺏ ﻭ ﺭﻭﺷﻨﺎﻳﻲ ﺍﺯ ﻳﻚ ﭼﺸﻤﻪ ﺍﻧﺪ ﻭ ﺩﺭ ﻳﻚ ﺑﺴﺘﺮ ﺭﻭﺍﻥ ﻣﻲ ﺷﻮﻧﺪ‪ .‬ﻫﻤﭽﻨﺎﻥ ﻛﻪ‬
‫ﺭﻭﺷﻨﺎﻳﻲ ﺍﺯ ﺍﻟﺒﺮﺯ ‪ ] -‬ﻛﻮﻫﻲ ﻛﻪ ﮔﺮﺩﺍﮔﺮﺩ ﺟﻬﺎﻥ ﺭﺍ ﻓﺮﺍ ﮔﺮﻓﺘﻪ ﺍﺳﺖ [ ‪ -‬ﺑﺮﻣﻲ ﺁﻳﺪ‪ ،‬ﺁﺏ ﻫﺎ ﻧﻴﺰ ﺍﺯ ﻫﻤﺎﻥ ﺟﺎ ﻣﻲ ﺟﻮﺷﻨﺪ ﻭ‬
‫ﺑﻪ ﻫﻤﺎﻥ ﺟﺎ ﺑﺎﺯﻣﻲ ﮔﺮﺩﻧﺪ‪).‬ﺑﻨﺪﻫﺸﻦ‪ (20 ،‬ﻫﺮ ﺭﻭﺯ ﺧﻮﺭﺷﻴﺪ ﻭ ﻣﺎﻩ ﻭ ﺳﺘﺎﺭﮔﺎﻥ ﺍﺯ ﺍﻟﺒﺮﺯ ﺑﺮﻣﻲ ﺁﻳﻨﺪ ﻭ ﻫﺮ ﺭﻭﺯ ﻫﻤﻪ ﻱ ﺁﺏ‬
‫ﻫﺎﻱ ﺭﻭﻱ ﺯﻣﻴﻦ ﺑﺎ ﻫﻢ ﺑﻪ ﺩﺭﻳﺎﻱ ﻓﺮﺍﺥ ﻛﺮﺕ ﺑﺎﺯ ﻣﻲ ﮔﺮﺩﻧﺪ ﻭ ﺩﺭ ﺁﻥ ﺟﺎ ﻓﺮﺍﻫﻢ ﻣﻲ ﺁﻳﻨﺪ ﺗﺎ ﺑﺎﺭ ﺩﻳﮕﺮ ﺍﺯ ﻓﺮﺍﺯﻫﺎﻱ ﺍﻟﺒﺮﺯ ﺑﻪ‬
‫ﺯﻣﻴﻦ ﻓﺮﻭ ﺭﻳﺰﻧﺪ‪).‬ﺑﻨﺪﻫﺸﻦ‪ - 7 ،‬ﺭﻭﺍﻳﺎﺕ ﺑﺰﺭگ ‪ ،431‬ﻭﻧﺪﻳﺪﺍﺩ ﻓﺮﮔﺮﺩ ﭘﻨﺠﻢ‪ ،‬ﺑﻨﺪ ‪ (15‬ﺍﺯ ﺁﻥ ﺟﺎ ﻛﻪ ﺭﻭﺷﻨﺎﻳﻲ ﺍﺯ ﺳﻪ‬
‫ﺳﺮﭼﺸﻤﻪ )ﺧﻮﺭﺷﻴﺪ ﻭ ﻣﺎﻩ ﻭ ﺳﺘﺎﺭﮔﺎﻥ( ﭘﺪﻳﺪ ﻣﻲ ﺁﻳﺪ‪ ،‬ﺁﺏ ﻫﺎ ﺭﺍ ﺳﻪ ﺑﺎﺭ ﻣﻲ ﺳﺘﺎﻳﻨﺪ ‪ :‬ﻳﻚ ﺑﺎﺭ ﺑﺎ ﺧﻮﺭﺷﻴﺪ‪ ،‬ﺑﺎﺭ ﺩﻳﮕﺮ ﺑﺎ‬
‫ﻣﺎﻩ ﻭ ﺳﺮﺍﻧﺠﺎﻡ ﺑﺎ ﺳﺘﺎﺭﮔﺎﻥ؛ ﭼﻨﺎﻥ ﻛﻪ ﮔﻮﻳﻲ ﺑﺎﺭﺍﻥ ﺳﻪ ﺧﺎﺳﺘﮕﺎﻩ ﺩﺍﺭﺩ ﻛﻪ ﺑﺎ ﺳﻪ ﺳﺮﭼﺸﻤﻪ ﻱ ﺭﻭﺷﻨﺎﻳﻲ ﭘﻴﻮﺳﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﮔﻔﺘﻨﻲ ﺍﺳﺖ ﻛﻪ ﺗﺎ ﻛﻨﻜﻮﻥ ﻧﻴﺰ ﻣﺮﺩﻡ ﺍﻳﺮﺍﻥ ﺩﺭ ﺗﻌﺒﻴﺮ ﺭﺅﻳﺎ‪ ،‬ﺁﺏ ﺭﺍ ﻧﺸﺎﻧﻲ ﺍﺯ ﺭﻭﺷﻨﺎﻳﻲ ﻣﻲ ﺩﺍﻧﻨﺪ‪.‬‬

‫‪ .4‬ﺁﺏ ﻫﺎ ﺍﺯ ﺁﺳﻤﺎﻥ ﺑﻪ ﺯﻣﻴﻦ ﻓﺮﻭﺩ ﻣﻲ ﺁﻳﻨﺪ ﻭ ﺍﺯ ﺯﻣﻴﻦ ﺑﻪ ﺁﺳﻤﺎﻥ ﻓﺮﺍ ﻣﻲ ﺭﻭﻧﺪ‪).‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ ﭘﻨﺠﻢ‪ ،‬ﺑﻨﺪ ‪(15‬‬

‫‪ .5‬ﺭﺍﻩ ﺍﺑﺮ ﻭ ﺑﺎﺭﺍﻥ‪.‬‬

‫‪ .6‬ﺍﻳﻦ ﺑﻨﺪ ﻭ ﺑﻨﺪ ﭘﺲ ﺍﺯ ﺁﻥ‪ ،‬ﺍﺯ ﺯﺑﺎﻥ “ﺍَﺭﺩ‪‬ﻭﻳﺴﻮ‪‬ﺭ ﺍَﻧﺎﻫﻴﺘﺎ” ﺍﻳﺰﺩﺑﺎﻧﻮﻱ ﺁﺏ ﻫﺎﺳﺖ‪).‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺁﺑﺎﻥ ﻳﺸﺖ(‬

‫‪ .7‬ﺑﻬﺘﺮ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺟﺎ ﺑﻪ ﺟﺎﻱ ﺯﻧﻲ‪“ ،‬ﻣﺎﺩﻳﻨﻪ ﺍﻱ” ﺑﺎﺷﺪ‪ .‬ﺩﺭ ﻣﺘﻦ ﺑﺮﺍﻱ “ﺷﻴﺮ” ﺩﻭ ﻭﺍژﻩ ﺁﻣﺪﻩ ﺍﺳﺖ ﻛﻪ ﻳﻜﻲ ﺍﺷﺎﺭﻩ‬
‫ﺑﻪ ﺷﻴﺮ ﺯﻥ ﺩﺍﺭﺩ ﻭ ﺩﻳﮕﺮﻱ ﺑﻪ ﺷﻴﺮ ﮔﺎﻭ‪.‬‬

‫‪ = .8‬ﺑﻨﺪ ‪ 4‬ﻫﻤﻴﻦ ﻓﺮﮔﺮﺩ‪.‬‬

‫‪ .9‬ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﮔﺎﻭ )ﮔﺎﻭ ﻧﺨﺴﺘﻴﻦ( ﻣﺮﺩ‪ ،‬ﻫﺮ ﭼﻪ ﺩﺭ ﺗﺨﻤﻪ ﻱ ﺍﻭ ﺭﻭﺷﻦ ﻭ ﻧﻴﺮﻭﻣﻨﺪ ﺑﻮﺩ ﺑﻪ ﻓﻠﻚ ﻣﺎﻩ ﺑﺮﺩﻩ ﺷﺪ ﻭ ﭘﺲ ﺍﺯ‬
‫ﭘﺎﻙ ﺷﺪﻥ ﺩﺭ ﭘﺮﺗﻮ ﻧﻮﺭ ﺳﺘﺎﺭﮔﺎﻥ‪ ،‬ﺩﻭ ﺁﻓﺮﻳﺪﻩ ﺍﺯ ﺁﻥ ﻫﺎ ﺷﻜﻞ ﮔﺮﻓﺘﻨﺪ ﻛﻪ ﻳﻜﻲ ﻧﺮﻳﻨﻪ ﺑﻮﺩ ﻭ ﺩﻳﮕﺮﻱ ﻣﺎﺩﻳﻨﻪ ﻭ ﺍﺯ ﺁﻧﺎﻥ‬
‫ﺩﻭﻳﺴﺖ ﻭ ﻫﻔﺘﺎﺩ ﮔﻮﻧﻪ ﺍﺯ ﺟﺎﻧﻮﺭﺍﻥ ﭘﺪﻳﺪ ﺁﻣﺪﻧﺪ‪).‬ﺑﻨﺪﻫﺸﻦ‪ 4 ،‬ﻭ ‪ - 10‬ﺍﻭﺭﻣﺰﺩ ﻭ ﺍﻫﺮﻳﻤﻦ‪ 125 ،‬ﻭ ‪(127‬‬

‫‪ = 10‬ﺑﻨﺪ ‪ 5‬ﻫﻤﻴﻦ ﻓﺮﮔﺮﺩ‪.‬‬

‫‪ = .11‬ﺑﻨﺪﻫﺎﻱ ‪ 6‬ﻭ ‪ 7‬ﻫﻤﻴﻦ ﻓﺮﮔﺮﺩ‪.‬‬

‫‪ = .12‬ﺑﻨﺪ ‪ 4‬ﻫﻤﻴﻦ ﻓﺮﮔﺮﺩ‪.‬‬

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‫‪ .13‬ﻫﻨﮕﺎﻣﻲ ﻛﻪ “ﺗﺸﺘﺮ” ﺍﻳﺰﺩ ﺑﺎﺭﺍﻥ ﺑﻪ ﺷﻜﻞ ﺳﺘﺎﺭﻩ ﺍﻱ ﺩﺭﻣﻲ ﺁﻳﺪ‪ ،‬ﭼﻨﻴﻦ ﻣﻲ ﻧﻤﺎﻳﺪ ﻛﻪ ﻣﻴﺎﻥ ﺳﺘﺎﺭﻩ ﻭ ﺑﺎﺭﺍﻥ ﭘﻴﻮﻧﺪﻱ‬
‫ﻫﺴﺖ‪.‬‬

‫‪ = .14‬ﺑﻨﺪﻫﺎﻱ ‪ 6‬ﻭ ‪ 7‬ﻭ ‪ 4‬ﻫﻤﻴﻦ ﻓﺮﮔﺮﺩ‪.‬‬

‫‪ = .15‬ﺑﻨﺪﻫﺎﻱ ‪ 9‬ﺗﺎ ‪ 14‬ﻓﺮﮔﺮﺩ ﺑﻴﺴﺘﻢ‪.‬‬

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‫ﻓﺮﮔﺮﺩ ﺑﻴﺴﺖ ﻭ ﺩﻭﻡ‬

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‫ﺑﺨﺶ ﻳﻜﻢ‬

‫‪1‬‬

‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﺑﻪ ﺳﭙﻴﺘﻤﺎﻥ ﺯﺭﺗﺸﺖ ﭼﻨﻴﻦ ﮔﻔﺖ ‪:‬‬

‫ﻣﻦ ‪ -‬ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ‪ ،‬ﺩﺍﺩﺍﺭ ﺁﻓﺮﻳﻨﺶ ﻧﻴﻚ ‪ -‬ﺑﺪﺍﻥ ﻫﻨﮕﺎﻡ ﻛﻪ ﺍﻳﻦ ﺳﺮﺍﻱ )‪ (1‬ﺭﺍ ﺳﺎﺧﺘﻢ‪ ،‬ﭼﻨﺎﻥ ﻛﺮﺩﻡ ﻛﻪ ﭼﺸﻢ ﺍﻧﺪﺍﺯﻱ ﺯﻳﺒﺎ‬
‫ﻭ ﺩﺭﺧﺸﺎﻥ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪(2).‬‬

‫‪2‬‬

‫ﭘﺲ‪ ،‬ﺁﻥ ﻧﺎﺍﺷﻮﻥ ِﻫﺮﺯﻩ ﺩﺭ ﻣﻦ ﻧﮕﺮﻳﺴﺖ‪ (3).‬ﺍﻫﺮﻳﻤﻦ ﻧﺎﺍﺷﻮﻥ ﻫﺮﺯﻩ‪ ،‬ﺁﻥ ﻣﺮگ ﺁﻓﺮﻳﻦ‪ ،‬ﺑﻪ ﭘﺘﻴﺎﺭﮔﻲ ﺧﻮﻳﺶ ‪99999‬‬
‫ﺑﻴﻤﺎﺭﻱ ﭘﺪﻳﺪ ﺁﻭﺭﺩ‪.‬‬

‫ﺍﻱ ﻣﻨﺜﺮﻩ ﻱ ﻭﺭﺟﺎﻭﻧﺪ ! ﺍﻱ ﻓﺮﻩ ﻣﻨﺪﺗﺮﻳﻦ ﻣﻴﻨﻮﻳﺎﻥ !‬

‫ﺗﻮ ﻣﺮﺍ ﺑﻪ ﺩﺭﻣﺎﻥ ﺑﺨﺸﻲ ﻳﺎﻭﺭ ﺑﺎﺵ‪.‬‬

‫‪3‬‬

‫ﻣﻦ ﺑﻪ ﭘﺎﺩﺍﺵ ﺍﻳﻦ ﺩﺭﻣﺎﻥ ﺑﺨﺸﻲ‪ ،‬ﺗﻮ ﺭﺍ ﻫﺰﺍﺭ ﺗﻮﺳ‪‬ﻦ ﺗﻴﺰﺗﻚ‪ ‬ﺑﺎﺩﭘﺎﻱ ﻣﻲ ﺑﺨﺸﻢ‪.‬‬

‫ﻣﻦ ﺍﻳﻦ ﺑﺎﺩﭘﺎﻳﺎﻥ ﺭﺍ ﭘﻴﺸﻜﺶ “ﺳ‪‬ﻮﻙ‪”‬ﻱ ﻧﻴﻚ‪ ‬ﺍﺷﻮﻥ ِﻣﺰﺩﺍ ﺁﻓﺮﻳﺪﻩ ﻣﻲ ﻛﻨﻢ‪.‬‬

‫ﻣﻦ ﺑﻪ ﭘﺎﺩﺍﺵ ﺍﻳﻦ ﺩﺭﻣﺎﻥ ﺑﺨﺸﻲ‪ ،‬ﺗﻮ ﺭﺍ ﻫﺰﺍﺭ ﺍُﺷﺘﺮ ِﺑﻠﻨﺪﻛﻮﻫﺎﻥ ِﺗﻴﺰﺗﻚ‪ ‬ﺑﺎﺩﭘﺎﻱ ﻣﻲ ﺑﺨﺸﻢ‪.‬‬

‫ﻣﻦ ﺍﻳﻦ ﺑﺎﺩﭘﺎﻳﺎﻥ ﺭﺍ ﭘﻴﺸﻜﺶ ﺳ‪‬ﻮﻙ‪ ‬ﻱ ﻧﻴﻚ ﺍﺷﻮﻥ ﻣﺰﺩﺍ ﺁﻓﺮﻳﺪﻩ ﻣﻲ ﻛﻨﻢ‪.‬‬

‫‪4‬‬

‫ﻣﻦ ﺑﻪ ﭘﺎﺩﺍﺵ ﺍﻳﻦ ﺩﺭﻣﺎﻥ ﺑﺨﺸﻲ‪ ،‬ﺗﻮ ﺭﺍ ﻫﺰﺍﺭ ﮔﺎﻭ ﻧﻴﺮﻭﻣﻨﺪ ﺟﻮﺍﻥ ﺧﺮﻣﺎﻳﻲ ﺭﻧﮓ ﻣﻲ ﺑﺨﺸﻢ‪.‬‬

‫ﻣﻦ ﺍﻳﻦ ﮔﺎﻭﺍﻥ ﺭﺍ ﭘﻴﺸﻜﺶ ﺳﻮﻙ‪ ‬ﻱ ﻧﻴﻚ ﺍﺷﻮﻥ ﻣﺰﺩﺍ ﺁﻓﺮﻳﺪﻩ ﻣﻲ ﻛﻨﻢ‪.‬‬

‫ﻣﻦ ﺑﻪ ﭘﺎﺩﺍﺵ ﺍﻳﻦ ﺩﺭﻣﺎﻥ ﺑﺨﺸﻲ‪ ،‬ﺗﻮ ﺭﺍ ﻫﺰﺍﺭ ﺳﺮ ﺍﺯ ﻫﻤﻪ ﻱ ﮔﻮﻧﻪ ﻫﺎﻱ ﺳﺘﻮﺍﺭﻥ ﻛﻮﭼﻚ ﻣﻲ ﺑﺨﺸﻢ‪.‬‬

‫ﻣﻦ ﺍﻳﻦ ﺳﺘﻮﺭﺍﻥ ﺭﺍ ﭘﻴﺸﻜﺶ ﺳﻮﻙ‪ ‬ﻱ ﻧﻴﻚ ﺍﺷﻮﻥ ﻣﺰﺩﺍ ﺁﻓﺮﻳﺪﻩ ﻣﻲ ﻛﻨﻢ‪.‬‬

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‫‪5‬‬

‫ﻣﻦ ﺑﺎ ﻧﻴﺎﻳﺶ ﻧﻴﻚ ﻭﺭﺟﺎﻭﻧﺪ ﺗﻮ ﺭﺍ ﺁﻓﺮﻳﻦ ﻣﻲ ﮔﻮﻳﻢ؛ ﻧﻴﺎﻳﺸﻲ ﺩﻭﺳﺘﺎﻧﻪ ﻭ ﻭ‪‬ﺭﺟﺎﻭﻧﺪ ﻛﻪ ﻧﻴﺎﺯﻣﻨﺪﺍﻥ ﺭﺍ ﺑﻲ ﻧﻴﺎﺯ ﻭ ﺑﻲ ﻧﻴﺎﺯﺍﻥ‬
‫ﺭﺍ ﺑﻲ ﻧﻴﺎﺯﺗﺮ ﻣﻲ ﻛﻨﺪ؛ ﻧﻴﺎﻳﺸﻲ ﻛﻪ ﺑﻴﻤﺎﺭﺍﻥ ﺭﺍ ﺑﻪ ﻳﺎﺭﻱ ﻣﻲ ﺁﻳﺪ ﻭ ﺗﻨﺪﺭﺳﺘﻲ ﺩﻳﮕﺮ ﺑﺎﺭﻩ ﻣﻲ ﺑﺨﺸﺪ‪.‬‬

‫‪6‬‬

‫“ﻣﻨﺜﺮﻩ ﻱ ﻭﺭﺟﺎﻭﻧﺪ” ‪ -‬ﻓﺮّﻩ ﻣﻨﺪﺗﺮﻳﻦ ﻣﻴﻨﻮﻳﺎﻥ ‪ -‬ﺩﺭ ﭘﺎﺳﺦ ﺑﻪ ﻣﻦ ﮔﻔﺖ ‪:‬‬

‫ﭼﮕﻮﻧﻪ ﺗﻮ ﺭﺍ ﺑﻪ ﺩﺭﻣﺎﻥ ﺑﺨﺸﻲ ﻳﺎﻭﺭ ﺑﺎﺷﻢ ؟‬

‫ﭼﮕﻮﻧﻪ ﺁﻥ ‪ 99999‬ﺑﻴﻤﺎﺭﻱ ﺭﺍ ﺍﺯ ﺗﻮ ﺩﻭﺭ ﻛﻨﻢ ؟‬

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‫ﺑﺨﺶ ﺩﻭﻡ‬

‫‪7‬‬

‫ﺩﺍﺩﺍﺭ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﺍﻳﺰﺩ “ﻧـَﺮﻳﻮ ﺳﻨﮓ” ﺭﺍ ﻓﺮﺍﺧﻮﺍﻧﺪ ﻭ ﺑﺪﻭ ﮔﻔﺖ ‪:‬‬

‫ﺍﻳﻦ ﻧﻮﻳﻮﺳﻨﮓ ! ﺍﻱ ﭘﻴﻚ ﺍﻳﺰﺩﻱ !‬

‫ﺷﺘﺎﺑﺎﻥ ﺑﻪ ﺳﺮﺍﻱ “ﺍَﻳﺮﻳ‪‬ﻤ‪‬ﻦ” ﺭﻭ ﻭ ﺍﻭ ﺭﺍ ﭼﻨﻴﻦ ﺑﮕﻮﻱ ‪:‬‬

‫‪8‬‬

‫“ﭼﻨﻴﻦ ﮔﻔﺖ ﺗﻮ ﺭﺍ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍﻱ ﺍﺷﻮﻥ ‪:‬‬

‫ﻣﻦ ــ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ‪ ،‬ﺁﻓﺮﻳﺪﮔﺎﺭ ﺁﻓﺮﻳﻨﺶ ﻧﻴﻚ ــ ﺑﺪﺍﻥ ﻫﻨﮕﺎﻡ ﻛﻪ ﺍﻳﻦ ﺳﺮﺍﻱ ﺭﺍ ﺳﺎﺧﺘﻢ‪ ،‬ﭼﻨﺎﻥ ﻛﺮﺩﻡ ﻛﻪ ﭼﺸﻢ ﺍﻧﺪﺍﺯﻱ‬
‫ﺯﻳﺒﺎ ﻭ ﺩﺭﺧﺸﺎﻥ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪(4).‬‬

‫‪9‬‬

‫ﭘﺲ‪ ،‬ﺁﻥ ﻧﺎﺍﺷﻮﻥ ﻫﺮﺯﻩ ﺩﺭ ﻣﻦ ﻧﮕﺮﻳﺴﺖ‪ .‬ﺍﻫﺮﻳﻤﻦ ﻧﺎﺍﺷﻮﻥ ﻫﺮﺯﻩ‪ ،‬ﺁﻥ ﻣﺮگ ﺁﻓﺮﻳﻦ‪ ،‬ﺑﻪ ﭘﺘﻴﺎﺭﮔﻲ ﺧﻮﻳﺶ ‪ 99999‬ﺑﻴﻤﺎﺭﻱ‬
‫ﭘﺪﻳﺪ ﺁﻭﺭﺩ‪.‬‬

‫ﺍﻱ ﺍﻳﺮﻳﻤﻦ ﺑﺴﻴﺎﺭ ﭘﺴﻨﺪﻳﺪﻩ !‬

‫ﺗﻮ ﻣﺮﺍ ﺑﻪ ﺩﺭﻣﺎﻥ ﺑﺨﺸﻲ ﻳﺎﻭﺭ ﺑﺎﺵ‪”.‬‬

‫‪10‬‬

‫ﻣﻦ ﺑﻪ ﭘﺎﺩﺍﺵ ﺍﻳﻦ ﺩﺭﻣﺎﻥ ﺑﺨﺸﻲ‪ ،‬ﺗﻮ ﺭﺍ ﻫﺰﺍﺭ ﺗﻮﺳ‪‬ﻦ ﺗﻴﺰﺗﻚ‪ ‬ﺑﺎﺩﭘﺎﻱ ﻣﻲ ﺑﺨﺸﻢ‪.‬‬

‫ﻣﻦ ﺍﻳﻦ ﺑﺎﺩﭘﺎﻳﺎﻥ ﺭﺍ ﭘﻴﺸﻜﺶ “ﺳ‪‬ﻮﻙ‪”‬ﻱ ﻧﻴﻚ‪ ‬ﺍﺷﻮﻥ ِﻣﺰﺩﺍ ﺁﻓﺮﻳﺪﻩ ﻣﻲ ﻛﻨﻢ‪.‬‬

‫ﻣﻦ ﺑﻪ ﭘﺎﺩﺍﺵ ﺍﻳﻦ ﺩﺭﻣﺎﻥ ﺑﺨﺸﻲ‪ ،‬ﺗﻮ ﺭﺍ ﻫﺰﺍﺭ ﺍُﺷﺘﺮ ِﺑﻠﻨﺪﻛﻮﻫﺎﻥ ِﺗﻴﺰﺗﻚ‪ ‬ﺑﺎﺩﭘﺎﻱ ﻣﻲ ﺑﺨﺸﻢ‪.‬‬

‫ﻣﻦ ﺍﻳﻦ ﺑﺎﺩﭘﺎﻳﺎﻥ ﺭﺍ ﭘﻴﺸﻜﺶ ﺳ‪‬ﻮﻙ‪ ‬ﻱ ﻧﻴﻚ ﺍﺷﻮﻥ ﻣﺰﺩﺍ ﺁﻓﺮﻳﺪﻩ ﻣﻲ ﻛﻨﻢ‪.‬‬

‫‪11‬‬

‫ﻣﻦ ﺑﻪ ﭘﺎﺩﺍﺵ ﺍﻳﻦ ﺩﺭﻣﺎﻥ ﺑﺨﺸﻲ‪ ،‬ﺗﻮ ﺭﺍ ﻫﺰﺍﺭ ﮔﺎﻭ ﻧﻴﺮﻭﻣﻨﺪ ﺟﻮﺍﻥ ﺧﺮﻣﺎﻳﻲ ﺭﻧﮓ ﻣﻲ ﺑﺨﺸﻢ‪.‬‬

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‫ﻣﻦ ﺍﻳﻦ ﮔﺎﻭﺍﻥ ﺭﺍ ﭘﻴﺸﻜﺶ ﺳﻮﻙ‪ ‬ﻱ ﻧﻴﻚ ﺍﺷﻮﻥ ﻣﺰﺩﺍ ﺁﻓﺮﻳﺪﻩ ﻣﻲ ﻛﻨﻢ‪.‬‬

‫ﻣﻦ ﺑﻪ ﭘﺎﺩﺍﺵ ﺍﻳﻦ ﺩﺭﻣﺎﻥ ﺑﺨﺸﻲ‪ ،‬ﺗﻮ ﺭﺍ ﻫﺰﺍﺭ ﺳﺮ ﺍﺯ ﻫﻤﻪ ﻱ ﮔﻮﻧﻪ ﻫﺎﻱ ﺳﺘﻮﺍﺭﻥ ﻛﻮﭼﻚ ﻣﻲ ﺑﺨﺸﻢ‪.‬‬

‫ﻣﻦ ﺍﻳﻦ ﺳﺘﻮﺭﺍﻥ ﺭﺍ ﭘﻴﺸﻜﺶ ﺳﻮﻙ‪ ‬ﻱ ﻧﻴﻚ ﺍﺷﻮﻥ ﻣﺰﺩﺍ ﺁﻓﺮﻳﺪﻩ ﻣﻲ ﻛﻨﻢ‪.‬‬

‫‪12‬‬

‫ﻣﻦ ﺑﺎ ﻧﻴﺎﻳﺶ ﻧﻴﻚ ﻭﺭﺟﺎﻭﻧﺪ ﺗﻮ ﺭﺍ ﺁﻓﺮﻳﻦ ﻣﻲ ﮔﻮﻳﻢ؛ ﻧﻴﺎﻳﺸﻲ ﺩﻭﺳﺘﺎﻧﻪ ﻭ ﻭ‪‬ﺭﺟﺎﻭﻧﺪ ﻛﻪ ﻧﻴﺎﺯﻣﻨﺪﺍﻥ ﺭﺍ ﺑﻲ ﻧﻴﺎﺯ ﻭ ﺑﻲ ﻧﻴﺎﺯﺍﻥ‬
‫ﺭﺍ ﺑﻲ ﻧﻴﺎﺯﺗﺮ ﻣﻲ ﻛﻨﺪ؛ ﻧﻴﺎﻳﺸﻲ ﻛﻪ ﺑﻴﻤﺎﺭﺍﻥ ﺭﺍ ﺑﻪ ﻳﺎﺭﻱ ﻣﻲ ﺁﻳﺪ ﻭ ﺗﻨﺪﺭﺳﺘﻲ ﺩﻳﮕﺮ ﺑﺎﺭﻩ ﻣﻲ ﺑﺨﺸﺪ‪(5).‬‬

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‫ﺑﺨﺶ ﺳﻮﻡ‬

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‫ﻧﺮﻳﻮﺳﻨﮓ‪ ،‬ﭘﻴﻚ ﺍﻳﺰﺩﻱ‪ ،‬ﻓﺮﻣﺎﻧﺒﺮﺩﺍﺭﻱ ﮔﻔﺘﺎﺭ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﺭﺍ ﺷﺘﺎﺑﺎﻥ ﺑﻪ ﺳﺮﺍﻱ ﺍﻳﺮﻳﻤﻦ ﺭﻓﺖ ﻭ ﺍﻭ ﺭﺍ ﭼﻨﻴﻦ ﮔﻔﺖ ‪:‬‬

‫‪14‬‬

‫“ﭼﻨﻴﻦ ﮔﻔﺖ ﺗﻮ ﺭﺍ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍﻱ ﺍﺷﻮﻥ ‪:‬‬

‫ﻣﻦ ــ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ‪ ،‬ﺁﻓﺮﻳﺪﮔﺎﺭ ﺁﻓﺮﻳﻨﺶ ﻧﻴﻚ ــ ﺑﺪﺍﻥ ﻫﻨﮕﺎﻡ ﻛﻪ ﺍﻳﻦ ﺳﺮﺍﻱ ﺭﺍ ﺳﺎﺧﺘﻢ‪ ،‬ﭼﻨﺎﻥ ﻛﺮﺩﻡ ﻛﻪ ﭼﺸﻢ ﺍﻧﺪﺍﺯﻱ‬
‫ﺯﻳﺒﺎ ﻭ ﺩﺭﺧﺸﺎﻥ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪.‬‬

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‫ﭘﺲ‪ ،‬ﺁﻥ ﻧﺎﺍﺷﻮﻥ ﻫﺮﺯﻩ ﺩﺭ ﻣﻦ ﻧﮕﺮﻳﺴﺖ‪ .‬ﺍﻫﺮﻳﻤﻦ ﻧﺎﺍﺷﻮﻥ ﻫﺮﺯﻩ‪ ،‬ﺁﻥ ﻣﺮگ ﺁﻓﺮﻳﻦ‪ ،‬ﺑﻪ ﭘﺘﻴﺎﺭﮔﻲ ﺧﻮﻳﺶ ‪ 99999‬ﺑﻴﻤﺎﺭﻱ‬
‫ﭘﺪﻳﺪ ﺁﻭﺭﺩ‪.‬‬

‫ﺍﻱ ﺍﻳﺮﻳﻤﻦ ﺑﺴﻴﺎﺭ ﭘﺴﻨﺪﻳﺪﻩ !‬

‫ﺗﻮ ﻣﺮﺍ ﺑﻪ ﺩﺭﻣﺎﻥ ﺑﺨﺸﻲ ﻳﺎﻭﺭ ﺑﺎﺵ‪”.‬‬

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‫ﻣﻦ ﺑﻪ ﭘﺎﺩﺍﺵ ﺍﻳﻦ ﺩﺭﻣﺎﻥ ﺑﺨﺸﻲ‪ ،‬ﺗﻮ ﺭﺍ ﻫﺰﺍﺭ ﺗﻮﺳ‪‬ﻦ ﺗﻴﺰﺗﻚ‪ ‬ﺑﺎﺩﭘﺎﻱ ﻣﻲ ﺑﺨﺸﻢ‪.‬‬

‫ﻣﻦ ﺍﻳﻦ ﺑﺎﺩﭘﺎﻳﺎﻥ ﺭﺍ ﭘﻴﺸﻜﺶ “ﺳ‪‬ﻮﻙ‪”‬ﻱ ﻧﻴﻚ‪ ‬ﺍﺷﻮﻥ ِﻣﺰﺩﺍ ﺁﻓﺮﻳﺪﻩ ﻣﻲ ﻛﻨﻢ‪.‬‬

‫ﻣﻦ ﺑﻪ ﭘﺎﺩﺍﺵ ﺍﻳﻦ ﺩﺭﻣﺎﻥ ﺑﺨﺸﻲ‪ ،‬ﺗﻮ ﺭﺍ ﻫﺰﺍﺭ ﺍُﺷﺘﺮ ِﺑﻠﻨﺪﻛﻮﻫﺎﻥ ِﺗﻴﺰﺗﻚ‪ ‬ﺑﺎﺩﭘﺎﻱ ﻣﻲ ﺑﺨﺸﻢ‪.‬‬

‫ﻣﻦ ﺍﻳﻦ ﺑﺎﺩﭘﺎﻳﺎﻥ ﺭﺍ ﭘﻴﺸﻜﺶ ﺳ‪‬ﻮﻙ‪ ‬ﻱ ﻧﻴﻚ ﺍﺷﻮﻥ ﻣﺰﺩﺍ ﺁﻓﺮﻳﺪﻩ ﻣﻲ ﻛﻨﻢ‪.‬‬

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‫ﻣﻦ ﺑﻪ ﭘﺎﺩﺍﺵ ﺍﻳﻦ ﺩﺭﻣﺎﻥ ﺑﺨﺸﻲ‪ ،‬ﺗﻮ ﺭﺍ ﻫﺰﺍﺭ ﮔﺎﻭ ﻧﻴﺮﻭﻣﻨﺪ ﺟﻮﺍﻥ ﺧﺮﻣﺎﻳﻲ ﺭﻧﮓ ﻣﻲ ﺑﺨﺸﻢ‪.‬‬

‫ﻣﻦ ﺍﻳﻦ ﮔﺎﻭﺍﻥ ﺭﺍ ﭘﻴﺸﻜﺶ ﺳﻮﻙ‪ ‬ﻱ ﻧﻴﻚ ﺍﺷﻮﻥ ﻣﺰﺩﺍ ﺁﻓﺮﻳﺪﻩ ﻣﻲ ﻛﻨﻢ‪.‬‬

‫ﻣﻦ ﺑﻪ ﭘﺎﺩﺍﺵ ﺍﻳﻦ ﺩﺭﻣﺎﻥ ﺑﺨﺸﻲ‪ ،‬ﺗﻮ ﺭﺍ ﻫﺰﺍﺭ ﺳﺮ ﺍﺯ ﻫﻤﻪ ﻱ ﮔﻮﻧﻪ ﻫﺎﻱ ﺳﺘﻮﺍﺭﻥ ﻛﻮﭼﻚ ﻣﻲ ﺑﺨﺸﻢ‪.‬‬

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‫ﻣﻦ ﺍﻳﻦ ﺳﺘﻮﺭﺍﻥ ﺭﺍ ﭘﻴﺸﻜﺶ ﺳﻮﻙ‪ ‬ﻱ ﻧﻴﻚ ﺍﺷﻮﻥ ﻣﺰﺩﺍ ﺁﻓﺮﻳﺪﻩ ﻣﻲ ﻛﻨﻢ‪.‬‬

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‫ﻣﻦ ﺑﺎ ﻧﻴﺎﻳﺶ ﻧﻴﻚ ﻭﺭﺟﺎﻭﻧﺪ ﺗﻮ ﺭﺍ ﺁﻓﺮﻳﻦ ﻣﻲ ﮔﻮﻳﻢ؛ ﻧﻴﺎﻳﺸﻲ ﺩﻭﺳﺘﺎﻧﻪ ﻭ ﻭ‪‬ﺭﺟﺎﻭﻧﺪ ﻛﻪ ﻧﻴﺎﺯﻣﻨﺪﺍﻥ ﺭﺍ ﺑﻲ ﻧﻴﺎﺯ ﻭ ﺑﻲ ﻧﻴﺎﺯﺍﻥ‬
‫ﺭﺍ ﺑﻲ ﻧﻴﺎﺯﺗﺮ ﻣﻲ ﻛﻨﺪ؛ ﻧﻴﺎﻳﺸﻲ ﻛﻪ ﺑﻴﻤﺎﺭﺍﻥ ﺭﺍ ﺑﻪ ﻳﺎﺭﻱ ﻣﻲ ﺁﻳﺪ ﻭ ﺗﻨﺪﺭﺳﺘﻲ ﺩﻳﮕﺮ ﺑﺎﺭﻩ ﻣﻲ ﺑﺨﺸﺪ‪(6).‬‬

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‫ﺑﺨﺶ ﭼﻬﺎﺭﻡ‬

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‫ﺍﻳﺮﻳﻤﻦ ﺑﺴﻴﺎﺭ ﭘﺴﻨﺪﻳﺪﻩ ﺑﻲ ﺩﺭﻧﮓ‪ ،‬ﺷﺘﺎﺑﺎﻥ ﻭ ﺁﺭﺯﻭﻣﻨﺪﺍﻧﻪ ﺑﻪ ﺳﻮﻱ ﻛﻮﻩ ﭘﺮﺳﺶ ﻫﺎﻱ ﺍﻳﺰﺩﻱ )‪ ،(7‬ﺑﻪ ﺳﻮﻱ ﺟﻨﮕﻞ‬
‫ﭘﺮﺳﺶ ﻫﺎﻱ ﺍﻳﺰﺩﻱ ﺭﻓﺖ‪.‬‬

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‫ﺍﻳﺮﻳﻤﻦ ﭘﺴﻨﺪﻳﺪﻩ‪ ،‬ﻧُﻪ ﻧﺮﻳﺎﻥ ﺑﺎ ﺧﻮﺩ ﺑﺮﺩ‪(8).‬‬

‫ﺍﻳﺮﻳﻤﻦ ﭘﺴﻨﺪﻳﺪﻩ‪ ،‬ﻧُﻪ ﺍﺷﺘﺮ ﺑﺎ ﺧﻮﺩ ﺑﺮﺩ‪.‬‬

‫ﺍﻳﺮﻳﻤﻦ ﭘﺴﻨﺪﻳﺪﻩ‪ ،‬ﻧُﻪ ﮔﺎﻭ ﺑﺎ ﺧﻮﺩ ﺑﺮﺩ‪.‬‬

‫ﺍﻳﺮﻳﻤﻦ ﭘﺴﻨﺪﻳﺪﻩ‪ ،‬ﻧُﻪ ﺳﺘﻮﺭ ﻛﻮﭼﻚ ﺑﺎ ﺧﻮﺩ ﺑﺮﺩ‪.‬‬

‫ﺍﻳﺮﻳﻤﻦ ﭘﺴﻨﺪﻳﺪﻩ‪ ،‬ﻧُﻪ ﺷﺎﺧﻪ ﭼﻮﺏ )‪ (9‬ﺑﺎ ﺧﻮﺩ ﺑﺮﺩ ﻭ ﻧُﻪ ﺷﻴﺎﺭ ﺑﺮ ﺯﻣﻴﻦ ﻛﺸﻴﺪ‪(10).‬‬

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‫ﻣﻦ ﺑﻴﻤﺎﺭﻱ ﺭﺍ ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ‪.‬‬

‫ﻣﻦ ﻣﺮگ ﺭﺍ ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ‪.‬‬

‫ﻣﻦ ﺗﺐ ﺭﺍ ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ‪.‬‬

‫ﻣﻦ ﭘﻮﺳﻴﺪﮔﻲ ﻭ ﮔﻨﺪﻳﺪﮔﻲ ﺭﺍ ‪ -‬ﻛﻪ ﺍﻫﺮﻳﻤﻦ ﺑﻪ ﭘﺘﻴﺎﺭﮔﻲ ﺧﻮﻳﺶ ﺑﺮﺍﻱ ﮔﺰﻧﺪﺭﺳﺎﻧﻲ ﺑﻪ ﺗﻦ ﻣﺮﺩﻣﺎﻥ ﺁﻓﺮﻳﺪ ‪ -‬ﺩﻭﺭ ﻣﻲﺭﺍﻧﻢ‪.‬‬

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‫ﻣﻦ ﻫﻤﻪ ﻱ ﮔﻮﻧﻪ ﻫﺎﻱ ﺑﻴﻤﺎﺭﻱ ﻫﺎ ﻭ ﻣﺮگ ﻫﺎ ﺭﺍ ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ‪.‬‬

‫ﻣﻦ ﻫﻤﻪ ﻱ ﺟﺎﺩﻭﺍﻥ ﻭ ﭘﺮﻳﺎﻥ ﻭ ﻫﻤﻪ ﻱ “ﺟ‪‬ﻴﻨﻲ”)‪ (8‬ﻫﺎﻱ ﺗﺒﻬﻜﺎﺭ ﺭﺍ ﺩﻭﺭ ﻣﻲ ﺭﺍﻧﻢ‪.‬‬

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‫ﺑﺸﻮﺩ ﻛﻪ “ﺍﻳﺮﻳ‪‬ﻤ‪‬ﻦ”)‪ (9‬ﮔﺮﺍﻣﻲ ﺑﺪﻳﻦ ﺟﺎ ﺁﻳﺪ‪ ،‬ﺷﺎﺩﻣﺎﻧﻲ ﻣﺮﺩﺍﻥ ﻭ ﺯﻧﺎﻥ ﺯﺭﺗﺸﺘﻲ ﺭﺍ؛ ﺷﺎﺩﻣﺎﻧﻲ ﺍﺷﻮﻥ ﺭﺍ ﺑﺎ ﭘﺎﺩﺍﺷﻲ ﺳﺰﺍﻭﺍﺭ‬
‫ﻛﻪ ﭘﻴﺮﻭﻱ ﺍﺯ ﺩﻳﻦ ﺍﻫﻮﺭﺍﻳﻲ ﭘﺪﻳﺪ ﺁﻭﺭﺩ؛ ﺑﺎ ﺑﺨﺸﺶ ﭘﺴﻨﺪﻳﺪﻩ ﻱ ﺍﺷﻪ ﻛﻪ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﺍﺭﺯﺍﻧﻲ ﺩﺍﺭﺩ‪.‬‬

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‫ﺑﺸﻮﺩ ﻛﻪ “ﺍﻳﺮﻳﻤﻦ” ﮔﺮﺍﻣﻲ ﻫﻤﻪ ﮔﻮﻧﻪ ﻫﺎﻱ ﺑﻴﻤﺎﺭﻱ ﻫﺎ ﻭ ﻣﺮگ ﻫﺎ ﺭﺍ‪ ،‬ﻫﻤﻪ ﺟﺎﺩﻭﺍﻥ ﻭ ﭘﺮﻳﺎﻥ ﺭﺍ ﻭ ﻫﻤﻪ ﺟ‪‬ﻴﻨﻲ ﻫﺎﻱ ﺗﺒﻬﻜﺎﺭ‬
‫ﺭﺍ ﻓﺮﻭﻛﻮﺑﺪ‪.‬‬

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‫ﺑﺎﻳﺪ ﻣﻮﺑﺪﻱ ﭘﻴﺸﺎﭘﻴﺶ ﺍﺯ ﺩﺍﺭﺍﺯﺍﻱ ﺁﻥ ﺭﺍﻩ ﺑﮕﺬﺭﺩ ﻭ ﺍﻳﻦ ﭘﻴﺮﻭﺯﻣﻨﺪﺗﺮﻳﻦ ﻭ ﭼﺎﺭﻩ ﺑﺨﺶ ﺗﺮﻳﻦ ﺑﺎژ ﺭﺍ ﺍﺯ ﺑﺮﺧﻮﺍﻧﺪ ‪:‬‬

‫“ﻳ‪‬ﺜَﻪ ﺍَﻫﻮﻭ‪‬ﻳﺮﻳﻮ‪”. ..‬‬

‫ﺍﻱ ﻣﺰﺩﺍ !‬

‫ﺑﺪﺍﻥ ﻫﻨﮕﺎﻡ ﻛﻪ ﺩ‪‬ﺭﻭ‪‬ﻧﺪ ﺁﺯﺭﺩﻥ ِﻣﺮﺍ ﻛﻤﺮ ﻣﻲ ﺑﻨﺪﺩ‪ ،‬ﺟﺰ “ﺁﺫﺭ” ﻭ “ﻣﻨﺶ ] ﻧﻴﻚ [” ﺗﻮ ‪ -‬ﻛﻪ “ﺍﺷﻪ” ﺍﺯ ﻛﺮﺩﺍﺭﺷﺎﻥ ﻛﺎﺭﺁﻣﺪ‬
‫ﻣﻲﺷﻮﺩ ‪ -‬ﭼﻪ ﻛﺲ ﻣﺮﺍ ﭘﻨﺎﻩ ﺧﻮﺍﻫﺪ ﺑﺨﺸﻴﺪ ؟‬

‫ﺍﻱ ﺍﻫﻮﺭﻩ !‬

‫“ﺩﻳﻦ ِ” ﻣﺮﺍ ﺍﺯ ﺍﻳﻦ ﺁﻣﻮﺯﺵ ﺑﻴﺎﮔﺎﻫﺎﻥ‪.‬‬

‫ﺍﻱ ﺍﻫﻮﺭﻩ !‬

‫ﺍﻳﻦ ﺭﺍ ﺍﺯ ﺗﻮ ﻣﻲ ﭘﺮﺳﻢ؛ ﻣﺮﺍ ﺑﻪ ﺩﺭﺳﺘﻲ ] ﭘﺎﺳﺦ [ ﮔﻮﻱ ‪:‬‬

‫ﻛﻴﺴﺖ ﺁﻥ ﭘﻴﺮﻭﺯﻣﻨﺪﻱ ﻛﻪ ﺩﺭ ﭘﺮﺗﻮ ﺁﻣﻮﺯﺵ ﻫﺎﻱ ﺗﻮ‪ ،‬ﻫﺴﺘﺎﻥ ﺭﺍ ﭘﻨﺎﻩ ﻣﻲ ﺑﺨﺸﺪ ؟‬

‫ﺍﻱ ﻣﺰﺩﺍ !‬

‫ﻣﺮﺍ ﺁﺷﻜﺎﺭﺍ ﺍﺯ ﺑﺮﮔﻤﺎﺷﺘﻦ ﺁﻥ ﺭ‪‬ﺩ‪ ‬ﺩﺭﻣﺎﻥ ﺑﺨﺶ ﺯﻧﺪﮔﻲ ﺑﻴﺎﮔﺎﻫﺎﻥ ﻭ ] ﺑﮕﺬﺍﺭ [ “ﺳﺮﻭﺵ” ﻭ “ﻣﻨﺶ ِﻧﻴﻚ” ﺑﺪﻭ ﻭ ﺑﻪ ﻫﺮ ﻛﺲ‬
‫ﻛﻪ ﺗﻮ ﺧﻮﺩ‪ ،‬ﺍﻭ ﺭﺍ ﺧﻮﺍﺳﺘﺎﺭﻱ‪ ،‬ﺭﻭﻱ ﺁﻭﺭﻧﺪ‪.‬‬

‫ﺍﻱ ﻣﺰﺩﺍ ! ﺍﻱ ﺳ‪‬ـﭙ‪‬ﻨﺪﺍﺭﻣ‪‬ﺪ !‬

‫ﻣﺎ ﺭﺍ ﺍﺯ ﻛﻴﻦ ﺗﻮﺯﻱ ِﺩﺷﻤﻨﺎﻥ ﻧﮕﺎﻩ ﺩﺍﺭﻳﺪ‪.‬‬

‫ﺍﻱ ﺩﺭﻭﺝ ِﺩﻳﻮﺧﻮﻱ !‬

‫ﻧﺎﺑﻮﺩﺷﻮ‪.‬‬

‫ﺍﻱ ﺩﻳﻮﺯﺍﺩﮔﺎﻥ !‬

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‫ﻧﺎﺑﻮﺩ ﺷﻮﻳﺪ‪.‬‬

‫ﺍﻱ ﺩﺭﻭﺝ !‬

‫ﺩﻭﺭﺷﻮ ﻭ ﺑﻤﻴﺮ‪.‬‬

‫ﺍﻱ ﺩﺭﻭﺝ !‬

‫ﺍﺯ ﺍﻳﻦ ﺟﺎ ﺑﮕﺮﻳﺰ ﻭ ﺩﻭﺭﺷﻮ‪ .‬ﺑﻪ ﺳﺮﺯﻣﻴﻦ ﻫﺎﻱ ﺍﭘﺎﺧﺘﺮ ﺩﻭﺭﺷﻮ ﻭ ﺑﻤﻴﺮ‪ .‬ﻣﺒﺎﺩ ﻛﻪ ﺗﻮ ﺟﻬﺎﻥ ﺍﺳﺘﻮﻣﻨﺪ ﺳ‪‬ﭙـَﻨﺪ ﻣﻴﻨﻮ ﺭﺍ ﻧﺎﺑﻮﺩ‬
‫ﻛﻨﻲ‪(11).‬‬

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‫ﭘﺎﻧﻮﺷﺖ ﻫﺎ ‪:‬‬

‫‪ .1‬ﮔـَﺮﺯﻣﺎﻥ‪).‬ﮔﺰﺍﺭﺵ ﭘﻬﻠﻮﻱ( ﺯﻧﺪ )ﻭﻧﺪﻳﺪﺍﺩ(‬

‫‪ .2‬ﻣﻮﺿﻮﻉ ﺍﻳﻦ ﻓﺮﮔﺮﺩ “ﺍﻳﺮﻳﻤﻦ‪ ،‬ﻣﻨﺜﺮﻩ ﻱ ﻭﺭﺟﺎﻭﻧﺪ ﻭ ﺩﺭﻣﺎﻥ ﺑﻴﻤﺎﺭﻱ ﻫﺎ” ﺍﺳﺖ‪ .‬ﺍﻫﺮﻳﻤﻦ ‪ 99999‬ﺑﻴﻤﺎﺭﻱ ﻣﻲ ﺁﻓﺮﻳﻨﺪ ﻭ‬
‫ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﺑﺮﺍﻱ ﺩﺭﻣﺎﻥ ﺁﻥ ﻫﺎ ﺍﺯ ﺍﻳﺮﻳﻤﻦ ﻭ ﻣﻨﺜﺮﻩ ﻱ ﻭﺭﺟﺎﻭﻧﺪ ﻳﺎﺭﻱ ﻣﻲ ﺧﻮﺍﻫﺪ‪.‬‬

‫“ﺍﻳﺮﻳﻤﻦ”)ﺩﺭ ﺳﻨﺴﻜﺮﻳﺖ “ﺍَﺭﻳ‪‬ﻤﻦ”( ﻳﻜﻲ ﺍﺯ ﺍﻳﺰﺩﺍﻥ ﻛﻬﻦ ﻫﻨﺪ ﻭ ﺍﻳﺮﺍﻧﻲ ﺍﺳﺖ‪ .‬ﺩﺭ “ﺭﻳﮓ ﻭﺩﺍ” ﺍﻭ ﻳﻚ “ﺁﺩﻳﺘﻴ‪‬ﻪ” ﺷﻤﺮﺩﻩ‬
‫ﺷﺪﻩ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻧﺪﺭﺕ ﺍﻭ ﺭﺍ ﺑﻪ ﺗﻨﻬﺎﻳﻲ ﻣﻲ ﺳﺘﺎﻳﻨﺪ‪ .‬ﺍﻭ ﺗﻘﺮﻳﺒﺎ ﻫﻤﻴﺸﻪ ﻫﻤﺮﺍﻩ ﺑﺎ “ﻣﻴﺘـَﺮ” ﻭ “ﻭ‪‬ﺭﻭﻥَ” ﺳﺘﻮﺩﻩ ﻣﻲ ﺷﻮﺩ‪.‬‬
‫ﻣﻌﻨﻲ ﻧﺎﻡ ﺍﻭ ﻣﺎﻧﻨﺪ ﻧﺎﻡ ﻣﻴﺘﺮ‪“ ،‬ﺩﻭﺳﺖ” ﺍﺳﺖ ﻭ ﺍﻭ ﻧﻴﺰ ﻫﻤﺎﻧﻨﺪ ﻣﻴﺘﺮ‪ ،‬ﺧﺪﺍﻱ ﺭﻭﺷﻨﺎﻳﻲ ﺁﺳﻤﺎﻧﻲ‪ ،‬ﻣﻬﺮﺑﺎﻥ ﻭ ﻧﻴﻜﻮﻛﺎﺭ ﻭ ﻳﺎﻭﺭ‬
‫ﻣﺮﺩﻣﺎﻥ ﺍﺳﺖ‪.‬‬

‫ﺩﺭ ﺍﻭﺳﺘﺎ ﻧﺎﻡ “ﺍﻳﺮﻳﻤﻦ” ﻫﻤﺎﻥ ﻣﻌﻨﻲ ﻫﺎﻱ ﻭﺩﺍﻳﻲ ﺭﺍ ﺩﺍﺭﺩ؛ ﺍﻣﺎ ﻣﻨﺶ ﺍﻳﻦ ﺍﻳﺰﺩ‪ ،‬ﺩﮔﺮﮔﻮﻧﻲ ﺯﻳﺎﺩﻱ ﭘﻴﺪﺍ ﻛﺮﺩﻩ ﺍﺳﺖ؛ ﺣﺎﻝ ﺁﻥ‬
‫ﻛﻪ ﺩﺭ ﺳﺮﻭﺩﻫﺎﻱ ﻭﺩﺍﻳﻲ‪ ،‬ﻣ‪‬ﻨﺸﻲ ﻣﺘﻤﺎﻳﺰ ﺍﺯ ﺩﻳﮕﺮ ﺧﺪﺍﻳﺎﻥ ﻧﺪﺍﺭﺩ‪ .‬ﺩﺭ ﺍﻳﻦ ﺟﺎ ﺑﻪ ﭘﻴﻜﺮ ﺍﻳﺰﺩﻱ ﺩﺭﻣﺎﻥ ﺑﺨﺶ ﭘﺪﻳﺪﺍﺭ‬
‫ﻣﻲﺷﻮﺩ ﻛﻪ ﺑﻪ ﮔﻮﻧﻪ ﺍﻱ ﺑﺴﻴﺎﺭ ﻃﺒﻴﻌﻲ‪ ،‬ﺍﺯ ﺷﺨﺼﻴﺖ ﻋﺎﻡ ﻭ ﭘﻴﺸﻴﻦ ﻭﻱ ﻣﺎﻳﻪ ﻣﻲ ﮔﻴﺮﺩ‪.‬‬

‫“ﺍﻳﺮﻳﻤﻦ” ﺩﺭ ﺳﺮﺍﻳﻲ ﺑﻪ ﺳﺮ ﻣﻲ ﺑﺮﺩ ﻛﻪ “ﺧﺎﻧﻤﺎﻥ ﺍﻳﺮﻳﻤﻦ” )‪ (airyamnô-nmânem‬ﺧﻮﺍﻧﺪﻩ ﻣﻲ ﺷﻮﺩ ﻭ ﻫﻤﺎﻥ‬

‫“ﺧﺎﻧﻪ ﺩﺭﺧﺸﺎﻥ” ﻣﻴﺘﺮ‪ ،‬ﺍﺭﻳﻤﻦ ﻭ ﻭﺭﻭﻥ ﺩﺭ ﺍﺩﺑﻴﺎﺕ ﻭﺩﺍﻳﻲ ﻭ ﻳﺎ ﺑﻪ ﺗﻌﺒﻴﺮ ﺩﻳﮕﺮ ﺁﺳﻤﺎﻥ ﺍﺳﺖ‪ .‬ﺑﻨﺎ ﺑﻪ ﻧﻮﺷﺘﻪ ﻱ‬
‫ﺍﺳﻔﻨﺪﻳﺎﺭﺟﻲ‪ ،‬ﭘﺎﺭﺳﻴﺎﻥ ِﺩﻭﺭﻩ ﻫﺎﻱ ﺍﺧﻴﺮ ﻧﻴﺰ ﺍﻳﺮﻳﻤﻦ ﺭﺍ ﺍﻳﺰﺩ ﺁﺳﻤﺎﻥ ﻣﻲ ﺩﺍﻧﻨﺪ‪.‬‬

‫ﺍﻳﻦ ﻓﺮﮔﺮﺩ ﻧﺎﺗﻤﺎﻡ ﺍﺳﺖ ﻭ ﻳﺎ ﺩﺭﺳﺖ ﺗﺮ ﺑﮕﻮﻳﻴﻢ ﭘﺎﻳﺎﻥ ﺁﻥ ﺭﺍ ﺧﻮﺍﻧﻨﺪﻩ ﺑﺎﻳﺪ ﺧﻮﺩ ﺩﺭﻳﺎﺑﺪ‪ .‬ﺍﻳﺮﻳﻤﻦ ﺍﺯ ﺧﺎﻧﻪ ﻱ ﺧﻮﻳﺶ‬
‫ﻓﺮﺍﺧﻮﺍﻧﺪﻩ ﻣﻲ ﺷﻮﺩ‪ .‬ﻣﻲ ﺁﻳﺪ ﻭ ﻧُﻪ ﺷﻴﺎﺭ ﺑﺮ ﺯﻣﻴﻦ ﻣﻲ ﻛﺸﺪ‪ .‬ﺷﻚ ﻧﻴﺴﺖ ﻛﻪ ﺍﻳﻦ ﺷﻴﺎﺭﻫﺎ ﺭﺍ ﺑﺮﺍﻱ ﺁﻳﻴﻦ ﺑﺮﺷﻨﻮﻡ )ﻧﮕﺎﻩ‬
‫ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ ﻧﻬﻢ( ﻳﺎ ﺁﻳﻴﻨﻲ ﺩﻳﮕﺮ ﺍﺯ ﻫﻤﺎﻥ ﺩﺳﺖ ﻣﻲ ﻛﺸﺪ ﻭ ﻣﻨﻈﻮﺭ ﺍﺯ ﺁﻥ ﻫﺎ ﭘﺎﻙ ﻛﺮﺩﻥ ﻧﺎﭘﺎﻙ )ﻭ ﺑﻪ ﺩﻳﮕﺮ ﺳﺨﻦ‬
‫“ﺑﻴﻤﺎﺭ”( ﻭ ﺑﺎﺯﮔﺮﺩﺍﻧﺪﻥ ﺗﻨﺪﺭﺳﺘﻲ ﺑﺪﻭ ﺍﺯ ﺭﺍﻩ ﺑﻬﺮﻩ ﮔﻴﺮﻱ ﺍﺯ ﻓﻀﻴﻠﺖ “ﻧﻴﺮﻧﮓ” ﻭ “ﻣﻨﺜﺮﻩ ﻱ ﻭﺭﺟﺎﻭﻧﺪ” ﺍﺳﺖ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ‬
‫ﻓﺮﮔﺮﺩ ﺑﻴﺴﺖ ﻭ ﺩﻭﻡ ﺑﺎ ﻧﻴﺎﻳﺶ ﻫﺎﻳﻲ ﺑﺮﺍﻱ ﺩﻭﺭ ﺭﺍﻧﺪﻥ ﺑﻴﻤﺎﺭﻱ ﻭ ﻣﺮگ ﭘﺎﻳﺎﻥ ﻣﻲ ﭘﺬﻳﺮﺩ‪).‬ﻳﺎﺩﺩﺍﺷﺖ ﺟﻴﻤﺰ ﺩﺍﺭﻣﺴﺘﺘﺮ ﺩﺭ‬
‫ﺁﻏﺎﺯ ﻓﺮﮔﺮﺩ ﺑﻴﺴﺖ ﻭ ﺩﻭﻡ( ﻣﻮﺿﻮﻉ ﺍﻳﻦ ﻓﺮﮔﺮﺩ ﺭﺍ ﻣﻲ ﺗﻮﺍﻥ ﺑﺎ “ﺍﺭﺩﻳﺒﻬﺸﺖ ﻳﺸﺖ” ﻫﻢ ﺳﻨﺠﻴﺪ‪.‬‬

‫‪ .3‬ﭼﺸﻢ ﺑﺪ ﺑﺮ ﻣﻦ ﺩﻭﺧﺖ‪“ .‬ﺍﻫﺮﻳﻤﻦ ﺑﺎ ﭼﺸﻢ ﺑﺪ ﺩﻭﺧﺘﻦ ﺑﺮ ﺁﻓﺮﻳﺪﮔﺎﻥ ﻧﻴﻚ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ‪ ،‬ﺁﻥ ﻫﺎ ﺭﺍ ﺗﺒﺎﻩ ﻛﺮﺩ‪.‬‬
‫)‪”(Ezing, Refutatio Haeresiarum II‬‬

‫‪ = .4‬ﺑﻨﺪ ‪.1‬‬

‫‪ = .5‬ﺑﻨﺪﻫﺎﻱ ‪ 3‬ﺗﺎ ‪.5‬‬

‫‪ = .6‬ﺑﻨﺪﻫﺎﻱ ‪ 8‬ﻭ ‪ 9‬ﻭ ‪ 3‬ﻭ ‪ 4‬ﻭ ‪.5‬‬

‫‪ .7‬ﻛﻮﻫﻲ ﻛﻪ ﺯﺭﺗﺸﺖ ﻭ ﺍﻫﻮﺭﻩ ﻣﺰﺩﺍ ﺩﺭ ﺁﻥ ﺟﺎ ﻫﻤﺴ‪‬ﺨﻨﻲ ﻛﺮﺩﻧﺪ‪).‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ ﻧﻮﺯﺩﻫﻢ‪ ،‬ﺑﻨﺪ ‪(11‬‬

‫‪ .8‬ﺍﺳﻔﻨﺪﻳﺎﺭﺟﻲ ﻣﻲ ﮔﻮﻳﺪ ‪ :‬ﺍﻭ ﻧﻴﺮﻭﻱ ﻧُﻪ ﻧﺮﻳﺎﻥ ﺭﺍ ﺑﺎ ﺧﻮﺩ ﺑ‪‬ﺮﺩ ﺗﺎ ﺩﺭ ﺗﻦ ﺑﻴﻤﺎﺭﺍﻥ ﺑﺪﻣﺪ‪).‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﺗﻴﺮﻳﺸﺖ‪ ،‬ﺑﻨﺪ ‪(24‬‬

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‫‪ .9‬ﭼﻮﺏ ﻧُﻪ ﮔﺮﻩ‪) .‬ﻭﻧﺪﻳﺪﺍﺩ‪ ،‬ﮔﺰﺍﺭﺵ ﺍﺳﻔﻨﺪﻳﺎﺭﺟﻲ( ﻫﻤﭽﻨﻴﻦ ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﻓﺮﮔﺮﺩ ﻧﻬﻢ‪ ،‬ﺑﻨﺪ ‪.14‬‬

‫‪ .10‬ﺍﻳﻦ ﺷﻴﺎﺭﻫﺎ ﺭﺍ ﺑﺮﺍﻱ ﺑﺮﮔﺰﺍﺭﻱ ﺁﻳﻴﻦ “ﺑﺮﺷﻨﻮﻡ” ﻣﻲ ﻛﺸﺪ ﻛﻪ ﺑﺰﺭگ ﺗﺮﻳﻦ “ﻧﻴﺮﻧﮓ ‪ -‬ﺩﻳﻦ” ﺑﻪ ﺷﻤﺎﺭ ﻣﻲ ﺁﻳﺪ ﻭ ﺩﺭ ﺁﻥ‪،‬‬
‫ﻫﻤﻪ ﻱ ﺷﺮﻫﺎ ﻭ ﺑﺪﻱ ﻫﺎﻱ ﺭﻭﺍﻧﻲ ﻭ ﺗﻨﻲ ﺍﺯ ﻧﺎﺧﻮﺷﻲ ﻫﺎ ﻭ ﺑﻴﻤﺎﺭﻱ ﻫﺎﻱ ﺍﻫﺮﻳﻤﻨﻲ ﮔﺮﻓﺘﻪ ﺗﺎ ﻣﺮگ‪ ،‬ﺍﺯ ﻣﻴﺎﻥ ﻣﻲ ﺭﻭﺩ‪.‬‬
‫)‪(Wilson, The Parsi Religion, p. 341‬‬

‫‪ = .11‬ﺑﻨﺪﻫﺎﻱ ‪ 9‬ﺗﺎ ‪ 14‬ﻓﺮﮔﺮﺩ ﺑﻴﺴﺘﻢ ﻭ ﺑﻨﺪﻫﺎﻱ ‪ 19‬ﺗﺎ ‪ 23‬ﻓﺮﮔﺮﺩ ﺑﻴﺴﺖ ﻭ ﻳﻜﻢ‪.‬‬

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