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‫ﺟﻤﻌﻪ ‪ 15‬ﺗﺎ ﭘﻨﺠﺸﻨﺒﻪ‪ 21‬ﺁﺑﺎﻥ ﻣﺎﻩ ‪1394‬ﺧﻮﺭﺷﻴﺪﻯ‬

‫ﻋﻴﻦ ﺣﺎﻝ ﺗﺤﻮﻻﺕ ﻣﺜﺒﺘﻰ ﻫﻢ ﺩﺭ ﭼﻨﺪ‬ ‫ﻣﻴﺎﻥ ﺁﻧﻬﺎ ﺑﻴﺪﺍﺭ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺍﻧﺴﺠﺎﻡ ﻭ ﻭﺣﺪﺕ ﻣﻠﻰ ﻣﺎ ﺩﺭ‬ ‫ﺩﺭ ﺳﻄﺢ ﺟﻤﻌﻰ ﻭ ﺍﻧﻌﻜﺎﺱ ﺭﻭﺷﻦ ﺁﻥ‬ ‫ﺁﺭﺳﻦ ﻧﻈﺮﻳﺎﻥ ﻳﻜﻰ ﺍﺯ ﻣﺘﺮﺟﻤﺎﻥ‬
‫ﺩﻫﻪ ﺍﺧﻴﺮ ﺩﺭ ﺟﺎﻣﻌﻪ ﺍﺭﻣﻨﻴﺎﻥ ﺍﻳﺮﺍﻥ‬ ‫ﺑﺮﺧﻮﺭﺩﻫﺎﻯ ﻧﺎﺩﺭﺳﺖ ﺑﻪ ﺍﻳﻦ ﮔﺮﺍﻳﺶ‪،‬‬ ‫ﮔﺮﻭ ﭘﺬﻳﺮﻓﺘﻦ ﺗﻨﻮﻉ ﻓﺮﻫﻨﮕﻰ‬ ‫ﺩﺭ ﺳﻄﺢ ﺟﺎﻣﻌﻪ ﺍﺳﺖ‪ ،‬ﻫﻢ ﺩﺭ ﺳﻄﺢ‬ ‫ﺗﻮﺍﻧﺎﻯ ﺍﺭﻣﻨﻰﺗﺒﺎﺭ ﺍﻳﺮﺍﻧﻰ ﺍﺳﺖ ﻛﻪ‬
‫ﺩﻳﺪﻩ ﻣﻰﺷﻮﺩ ﻭ ﺁﻥ ﺍﻳﻨﻜﻪ ﻧﺴﻞ ﺟﻮﺍﻥ‬ ‫ﻳﻌﻨﻰ ﮔﺮﺍﻳﺶ ﺑﻪ ﺣﻔﻆ ﻓﺮﻫﻨﮓ ﻭ ﻫﻮﻳﺖ‬ ‫ﻋﻤﻮﻣﻰ ﻭ ﻫﻢ ﺩﺭ ﺳﻄﺢ ﺯﻳﺮﻣﺠﻤﻮﻋﻪﻫﺎ‪.‬‬ ‫ﺑﻴﺶ ﺍﺯ ‪ 30‬ﺳﺎﻝ ﺍﺳﺖ ﺩﺭ ﺷﻬﺮ‬
‫ﺩﺭ ﻋﻴﻦ ﭘﺎﻯﺑﻨﺪﻯ ﺑﻪ ﻫﻮﻳﺖ ﻗﻮﻣﻰ‬ ‫ﻗﻮﻣﻰﺍﺯ ﺟﺎﻧﺐ ﺍﻛﺜﺮﻳﺖ ﻓﺮﻫﻨﮕﻰ‪ ،‬ﻏﺎﻟﺒﺎ‬ ‫ﻭ ﻗﻮﻣﻰ ﻣﺎﺳﺖ‬ ‫ﺩﺭ ﺍﺭﻭﭘﺎ ﻫﻢ‪ ،‬ﺍﻟﺒﺘﻪ ﺍﻗﻠﻴﺖﻫﺎﻯ ﻗﻮﻣﻰ‬ ‫ﻻﻫﻪ ﺩﺭ ﻛﺸﻮﺭ ﻫﻠﻨﺪ ﺯﻧﺪﮔﻰ ﻣﻰﻛﻨﺪ‪.‬‬
‫ﻭ ﻓﺮﻫﻨﮕﻰ ﺧﻮﺩ ﺗﻮﺟﻪ ﺑﻴﺸﺘﺮﻯ ﺑﻪ‬ ‫ﺍﺯ ﺟﺎﻧﺐ ﻗﺸﺮﻫﺎﻯ ﺳﻨﺘﻰ ﺍﻳﺮﺍﻧﻰ ﺩﻳﺪﻩ‬ ‫ﻭ ﻣﺬﻫﺒﻰ ﺑﻮﺩﻩﺍﻧﺪ‪ ،‬ﺍﻣﺎ‪ ،‬ﭘﺪﻳﺪﻩ ﭼﻨﺪ‬ ‫ﺁﺛﺎﺭﺗﺮﺟﻤﻪ ﺍﻭ ﻃﻴﻒ ﻭﺳﻴﻊ ﻭ ﮔﻮﻧﺎﮔﻮﻧﻰ‬
‫ﻣﺴﺎﻳﻞ ﺟﺎﻣﻌﻪ ﺑﺰﺭگ ﻭ ﺯﺑﺎﻥ ﻭ ﺍﺩﺑﻴﺎﺕ‬ ‫ﻣﻰﺷﻮﺩ ﻛﻪ ﺑﺎ ﺩﻳﺪ ﻭ ﺑﻴﻨﺸﻰ ﻧﻮﺳﺘﺎﻟﮋﻳﻚ‬ ‫ﻣﻨﺎﺑﻊ ﺗﺎﺭﻳﺦ ﺍﻳﺮﺍﻥ ﺑﺎﺳﺘﺎﻥ ﺍﺳﺖ‪ .‬ﺑﺎ ﺍﻳﻦ‬ ‫ﺩﺍﺷﺘﻦ ﻣﺪﺍﺭﺱ ﻭ ﺍﻧﺠﻤﻦﻫﺎﻳﻰ ﻛﻪ ﺍﻳﻦ‬ ‫ﻓﺮﻫﻨﮕﻰ ﺩﺭ ﺍﺭﻭﭘﺎ ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﻣﻬﺎﺟﺮﺕ‬
‫ﻓﺎﺭﺳﻰ ﺩﺍﺭﺩ ﻭ ﭘﻴﺸﺮﻓﺖ ﻭ ﺗﺮﻗﻰ ﺧﻮﺩ ﺭﺍ‬ ‫ﺑﻪ ﺗﺎﺭﻳﺦ ﮔﺬﺷﺘﻪ ﺍﻳﺮﺍﻥ ﻣﻰﻧﮕﺮﻧﺪ ﻭ ﺩﺭ‬ ‫ﭘﺸﺘﻮﺍﻧﻪ ﺑﻮﺩ ﻛﻪ ﺍﺭﻣﻨﻴﺎﻥ ﺗﻮﺍﻧﺴﺘﻨﺪ ﻳﻚ‬ ‫ﻣﻘﺼﻮﺩ ﺭﺍ ﺣﺎﺻﻞ ﻛﻨﺪ ﻧﻤﺎﻳﺎﻧﮕﺮ ﻣﻰﺷﻮﺩ‪.‬‬ ‫ﮔﺮﻭﻩﻫﺎﻯ ﻏﻴﺮﺍﺭﻭﭘﺎﻳﻰ ﺩﺭ ﺩﻫﻪﻫﺎﻯ ﺍﺧﻴﺮ‬ ‫ﺭﺍ ﺩﺭ ﺑﺮ ﻣﻰﮔﻴﺮﺩ‪.‬‬
‫ﺟﺪﺍ ﺍﺯ ﺭﻭﻧﺪ ﭘﻴﺸﺮﻓﺖ ﻋﻤﻮﻣﻰ ﺟﺎﻣﻌﻪ‬ ‫ﺍﻳﻦ ﺭﺍﺳﺘﺎ ﺣﺲ ﻋﻈﻤﺖﻃﻠﺒﻰ ﺁﻧﻬﺎ ﺑﺮ‬ ‫ﻓﺮﻫﻨﮓ ﻗﻮﻯ ﻭ ﻏﻨﻰ ﺍﻳﺠﺎﺩ ﻛﻨﻨﺪ ﻛﻪ‬ ‫ﺩﺭ ﺣﺎﻟﻰ ﻛﻪ ﺩﺭ ﻣﻴﺎﻥ ﺍﻗﻮﺍﻡ ﺩﻳﮕﺮ ﭼﻨﻴﻦ‬ ‫ﭘﺪﻳﺪﻩ ﻧﺴﺒﺘﺎ ﺟﺪﻳﺪﻯ ﺍﺳﺖ ﻛﻪ ﺍﻛﻨﻮﻥ‬ ‫»ﺭﻭﺍﻧﻜﺎﻭﻯ ﻭ ﺩﻳﻦ« ﺍﺛﺮ ﺍﺭﻳﺶ ﻓﺮﻭﻡ‪،‬‬
‫ﻧﻤﻰﺩﺍﻧﺪ‪ .‬ﺍﻛﺜﺮﻳﺖ ﻓﺮﻫﻨﮕﻰ ﻧﻴﺰ ﺑﻪ ﻧﻮﺑﻪ‬ ‫ﺗﻮﺟﻪ ﺑﻪ ﻭﺍﻗﻌﻴﺖﻫﺎﻯ ﺍﻣﺮﻭﺯﻯ ﻏﻠﺒﻪ ﺩﺍﺭﺩ‪.‬‬ ‫ﺩﺭ ﺻﺤﺒﺖ ﺍﺯ ﺍﻳﻦ ﻗﻮﻡ ﻧﻤﻰﺷﻮﺩ ﺁﻥ‬ ‫ﺍﺻﺮﺍﺭ ﻭ ﺗﻼﺷﻰ ﺩﻳﺪﻩ ﻧﻤﻰﺷﻮﺩ ﻳﺎ ﺣﺪﺍﻗﻞ‬ ‫ﺑﻪ ﺩﻟﻴﻞ ﺟﻨﮓ ﻭ ﻧﺎﺍﺭﺍﻣﻰﺩﺭ ﻧﻘﺎﻁ ﻣﺨﺘﻠﻒ‬ ‫ﻳﻜﻰ ﺍﺯ ﺗﺮﺟﻤﻪﻫﺎﻯ ﺑﻪ ﻳﺎﺩ ﻣﺎﻧﺪﻧﻰ‬
‫ﺧﻮﺩ ﺑﺎﻳﺪ ﻗﺒﻮﻝ ﻛﻨﺪ ﻛﻪ ﺣﻔﻆ ﻫﻮﻳﺖ‬ ‫ﻣﻦ ﺑﻪ ﺍﻳﻨﻬﺎ ﺗﻮﺻﻴﻪ ﻣﻰﻛﻨﻢ ﻛﻪ ﻓﺎﺭﻍ ﺍﺯ‬ ‫ﺭﺍ ﻧﺎﺩﻳﺪﻩ ﮔﺮﻓﺖ‪ .‬ﺍﻣﺎ ﺍﻳﻦ ﻓﺮﺁﻳﻨﺪ ﺩﺭ‬ ‫ﺩﺭ ﺍﻳﻦ ﺣﺪ ﺩﻳﺪﻩ ﻧﻤﻰﺷﻮﺩ‪ .‬ﺍﺧﻴﺮﺍ ﺷﻨﻴﺪﻡ‬ ‫ﺍﺑﻌﺎﺩ ﺑﺴﻴﺎﺭ ﻭﺳﻴﻌﻰ ﺑﻪ ﺧﻮﺩ ﮔﺮﻓﺘﻪ ﻭ ﺑﻪ‬ ‫ﺍﻭﺳﺖ‪ .‬ﻧﻈﺮﻳﺎﻥ ﺑﺮ ﺯﺑﺎﻥﻫﺎﻯ ﺍﺭﻣﻨﻰ‪،‬‬
‫ﻗﻮﻣﻰ‪ ،‬ﻓﺮﻫﻨﮕﻰ ﻭ ﺑﺮﺍﺑﺮﻯ ﻛﺎﻣﻞ ﺣﻘﻮﻕ‬ ‫ﺍﻳﻦ ﮔﺮﺍﻳﺶﻫﺎﻯ ﻧﻮﺳﺘﺎﻟﮋﻳﻚ ﺑﻪ ﻣﻄﺎﻟﻌﻪ‬ ‫ﻗﻮﻣﻴﺖﻫﺎﻯ ﺩﻳﮕﺮ‪ ،‬ﻻﺍﻗﻞ ﺩﺭ ﺁﻥ ﺩﻭﺭﻩ‬ ‫ﻛﻪ ﻫﻤﻮﻃﻨﺎﻥ ﻛﺮﺩ ﻫﻢ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ‬ ‫ﻓﺎﺭﺳﻰ‪ ،‬ﺍﻧﮕﻠﻴﺴﻰ ﻭ ﻫﻠﻨﺪﻯ ﺗﺴﻠﻂ‬
‫ﺷﻬﺮﻭﻧﺪﺍﻥ ﻓﺎﺭﻍ ﺍﺯ ﺗﻔﺎﻭﺕﻫﺎﻯ ﻣﺬﻫﺒﻰ‬ ‫ﻋﻠﻤﻰ ﺗﺎﺭﻳﺦ ﺑﭙﺮﺩﺍﺯﻧﺪ ﺗﺎ ﺑﺒﻴﻨﻨﺪ ﻛﻪ ﻣﺜﻼ‬ ‫ﺧﻮﺍﺳﺖﻫﺎﻳﻰ ﺭﺍ ﺑﺮﺍﻯ ﺁﻣﻮﺯﺵ ﺯﺑﺎﻥ‬ ‫ﺷﻜﻞ ﻣﻌﻀﻞ ﺑﺰﺭﮔﻰ ﺩﺭﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺍﺭﺩ ﻭ ﻣﺘﺮﺟﻢ ﺭﺳﻤﻰ ﺩﺭ ﺍﻳﻦ ﺯﺑﺎﻥﻫﺎ‬
‫ﻭ ﻗﻮﻣﻰ ﻭ ﻏﻴﺮﻩ ﻫﻴﭻ ﺗﻌﺎﺭﺿﻰ ﺑﺎ ﻣﻨﺎﻓﻊ‬ ‫ﺟﻨﮓﻫﺎ ﻭ ﻣﻨﺎﺯﻋﺎﺕ ﺍﻣﭙﺮﺍﺗﻮﺭﻯ ﻣﻘﺘﺪﺭ‬ ‫ﻛﺮﺩﻯ ﺩﺭ ﻣﺪﺍﺭﺱﺷﺎﻥ ﻣﻄﺮﺡ ﻛﺮﺩﻩﺍﻧﺪ ﻭ‬ ‫ﺑﺮﮔﺮﺩﻳﻢ ﺑﻪ ﺍﻳﺮﺍﻥ‪ ،‬ﺍﻣﺮﻭﺯﻩ‪ ،‬ﭼﻪ ﺩﻭﺳﺖ‬ ‫ﻧﻴﺰ ﻫﺴﺖ‪ .‬ﻛﺎﺭ ﻣﻄﺒﻮﻋﺎﺗﻰ ﻧﻈﺮﻳﺎﻥ ﺩﺭ‬
‫ﻛﻞ ﺟﺎﻣﻌﻪ ﻧﺪﺍﺭﺩ‪ ،‬ﺑﻠﻜﻪ ﺑﻪ ﻋﻜﺲ‪ ،‬ﺩﺭ‬ ‫ﺳﺎﺳﺎﻧﻰ ﺑﺎ ﺍﻣﭙﺮﺍﺗﻮﺭﻯ ﻣﻘﺘﺪﺭ ﺩﻳﮕﺮ ﺁﻥ‬ ‫ﺑﻪ ﻣﻮﻓﻘﻴﺖﻫﺎﻳﻰ ﻫﻢ ﺭﺳﻴﺪﻩﺍﻧﺪ ﻛﻪ ﺑﺎﻳﺪ ﺑﻪ‬ ‫ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ ﭼﻪ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ ﺁﮔﺎﻫﻰ‬ ‫ﻧﺸﺮﻳﻪﻫﺎﻯ ﺍﻳﻨﺘﺮﻧﺘﻰ ﺧﺎﺭﺝ ﺍﺯ ﻛﺸﻮﺭ‬
‫ﺟﺎﻣﻌﻪﺍﻯ ﭼﻨﺪ ﻓﺮﻫﻨﮕﻰ ﻣﺜﻞ ﺍﻳﺮﺍﻥ‪،‬‬ ‫ﺯﻣﺎﻥ‪ ،‬ﻳﻌﻨﻰ ﺭﻡ‪ ،‬ﻛﻪ ﺍﻛﺜﺮﺍ ﺩﺭ ﺧﺎﻙ‬ ‫ﺑﻪ ﻫﻮﻳﺖ ﻗﻮﻣﻰ ﻭ ﻓﺮﻫﻨﮕﻰ ﺑﻪ ﺳﻄﺢ‬ ‫ﺑﻴﺸﺘﺮ ﺩﺭ ﻗﺎﻟﺐ ﺗﺮﺟﻤﺔ ﻣﻘﺎﻻﺕ ﻭ‬
‫ﺑﻪ ﺍﻧﺴﺠﺎﻡ ﻭ ﻫﻤﺒﺴﺘﮕﻰ ﺑﻴﺸﺘﺮ ﻛﻤﻚ‬ ‫ﻣﻠﻞ ﺗﺎﺑﻌﻪ ﺍﻣﭙﺮﺍﺗﻮﺭﻯ ﺍﺗﻔﺎﻕ ﻣﻰﺍﻓﺘﺎﺩ‪،‬‬ ‫ﺁﻧﺎﻥ ﺗﺒﺮﻳﻚ ﮔﻔﺖ‪.‬‬ ‫ﺑﺎﻻﻳﻰ ﺭﺳﻴﺪﻩ ﻭ ﺩﻳﮕﺮ ﻣﺜﻞ ﺳﺎﺑﻖ‬ ‫ﺗﺤﻠﻴﻞﻫﺎﻳﻰ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻥ ﻣﻮﺿﻮﻉ‬
‫ﻣﻰﻛﻨﺪ ﻭ ﺍﺣﺴﺎﺱ ﺩﺭ ﺧﺎﻧﻪ ﺧﻮﺩ ﺑﻮﺩﻥ‬ ‫ﭼﻪ ﺻﺪﻣﺎﺕ ﻭ ﻭﻳﺮﺍﻧﻰﻫﺎﻳﻰ ﺭﺍ ﺑﺮﺍﻯ‬ ‫ﺩﻳﮕﺮ‪ ،‬ﻭﺟﻮﺩ ﻳﻚ ﺣﺲ ﻗﻮﻯ ﻣﻠﻰ‪،‬‬ ‫ﻧﻤﻰﺗﻮﺍﻥ ﺑﺎ ﻳﻚ ﻓﺘﻮﺍﻯ ﺧﻴﻠﻰ ﻛﻠﻰ ﮔﻔﺖ‬ ‫ﺣﻘﻮﻕ ﺑﺸﺮ‪ ،‬ﻭﺍﻗﻌﻪ ﻧﺴﻞﻛﺸﻰ ﺍﺭﻣﻨﻴﺎﻥ‪،‬‬
‫ﻣﻠﺖﻫﺎﻯ ﻛﻮﭼﻚﺗﺮ ﺑﻪ ﺑﺎﺭ ﻣﻰﺁﻭﺭﺩ‪.‬‬ ‫ﺑﺎﻭﺟﻮﺩ ﭘﺮﺍﮔﻨﺪﮔﻰ‪ ،‬ﺩﺭ ﻣﻴﺎﻥ ﺍﺭﻣﻨﻴﺎﻥ‬ ‫ﻛﻪ »ﻣﺎ ﻫﻤﻪ ﻳﻜﻰ ﻫﺴﺘﻴﻢ ﻭ ﻓﺮﻗﻰ ﺑﺎ‬ ‫ﺭﻭﺍﺑﻂ ﺍﻳﺮﺍﻥ ﻭ ﺍﺭﻣﻨﺴﺘﺎﻥ ﻭ ﻣﻮﺿﻮﻋﺎﺕ‬
‫ﺭﺍ ﻣﻴﺎﻥ ﻫﻤﮕﺎﻥ ﺑﻪ ﻭﺟﻮﺩ ﻣﻰﺁﻭﺭﺩ‪.‬‬ ‫ﺗﻮﺟﻪ ﻧﻤﻰﺷﻮﺩ ﻛﻪ ﺑﻬﺎﻯ ﺣﻔﻆ ﺁﻥ‬ ‫ﺍﺳﺖ ﻛﻪ ﺭﻳﺸﻪ ﺁﻥ ﺑﻪ ﻗﺮﻭﻥ ﭼﻬﺎﺭﻡ ﻭ‬ ‫ﻫﻢ ﻧﺪﺍﺭﻳﻢ« ﻳﺎ ﺍﺯ ﺍﻳﻦ ﻗﺒﻴﻞ‪ .‬ﺑﻠﻪ‪ ،‬ﻳﻜﻰ‬ ‫ﻣﺮﺗﺒﻂ ﺩﺭ ﭘﺲ ﺯﻣﻴﻨﻪ ﺭﻭﻳﺪﺍﺩﻫﺎ ﻭ‬
‫ﻋﻈﻤﺖ ﺑﺮﺍﻯ ﻣﻠﻞ ﻛﻮﭼﻜﺘﺮ ﻭ ﺑﻪ ﻭﻳﮋﻩ‬ ‫ﭘﻨﺠﻢ ﻣﻴﻼﺩﻯ ﺑﺮﻣﻰﮔﺮﺩﺩ‪ ،‬ﻳﻌﻨﻰ ﭘﺲ‬ ‫ﻫﺴﺘﻴﻢ ﺍﺯ ﺍﻳﻦ ﻧﻈﺮ ﻛﻪ ﺑﺎ ﻫﺮ ﻣﺬﻫﺐ‬ ‫ﺗﺤﻮﻻﺕ ﻣﻨﻄﻘﻪ ﺧﺎﻭﺭﻣﻴﺎﻧﻪ ﻣﻄﺮﺡ ﻭ‬
‫‪‬ﺑﻪ ﻧﻈﺮ ﺷﻤﺎ ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺍﻫﻤﻴﺖ‬ ‫ﺍﺯ ﮔﺮﻭﻳﺪﻥ ﺍﺭﻣﻨﻴﺎﻥ ﺑﻪ ﺁﻳﻴﻦ ﻣﺴﻴﺤﻴﺖ‬ ‫ﻭ ﺍﻋﺘﻘﺎﺩ ﻭ ﻗﻮﻣﻴﺖ ﻭ ﺷﻴﻮﻩ ﺯﻧﺪﮔﻰ‪،‬‬ ‫ﺑﺮﺭﺳﻰ ﻣﻰﺷﻮﻧﺪ‪ .‬ﻳﻜﻰ ﺍﺯ ﺟﺎﻟﺐﺗﺮﻳﻦ‬
‫ﺣﻔﻆ ﻫﻮﻳﺖ ﻭ ﻓﺮﻫﻨﮓ ﻗﻮﻣﻰ‪ -‬ﻣﻠﻰ‬ ‫ﺍﺭﻣﻨﻴﺎﻥ ﭼﻘﺪﺭ ﺳﻨﮕﻴﻦ ﺑﻮﺩ‪.‬‬ ‫ﺩﺭ ﻗﺮﻥ ﭼﻬﺎﺭﻡ ﻭ ﺍﺧﺘﺮﺍﻉ‪ /‬ﺍﺑﺪﺍﻉ ﺍﻟﻔﺒﺎﻯ‬ ‫ﺍﻧﺴﺎﻧﻴﻢ ﻭ ﺩﺍﺭﺍﻯ ﺣﻘﻮﻕ ﺷﻬﺮﻭﻧﺪﻯ ﺑﺮﺍﺑﺮ‬ ‫ﻣﻘﺎﻟﻪﻫﺎﻳﻰ ﻛﻪ ﻧﻈﺮﻳﺎﻥ ﺩﺭ ﺳﺎﻝﻫﺎﻯ‬
‫ﺩﺭ ﻣﻴﺎﻥ ﺍﺭﻣﻨﻴﺎﻥ ﻭ ﻭﺟﻮﺩ ﻛﺸﻮﺭ‬ ‫ﺍﺭﻣﻨﻰ ﺗﻮﺳﻂ ﭘﻴﺸﻮﺍﻳﺎﻥ ﻭ ﺭﻫﺮﻭﺍﻥ‬ ‫ﻫﺴﺘﻴﻢ‪ ،‬ﻳﻌﻨﻰ ﺑﺎﻳﺪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ‪ ،‬ﻛﻪ‬ ‫ﺍﺧﻴﺮﻧﻮﺷﺘﻪ ﺷﺮﺡ ﻣﺴﺎﻓﺮﺕﺍﺵ ﺑﻪ‬
‫ﻫﻤﺴﺎﻳﺔ ﺍﺭﻣﻨﺴﺘﺎﻥ ﻭ ﻋﻼﻗﻪ ﻭ ﭘﻴﻮﻧﺪ‬ ‫‪ ‬ﺍﻳﻦ ﺍﻣﺮ ﺩﺭ ﻣﻮﺭﺩ ﺟﻨﮓﻫﺎﻯ‬ ‫ﻓﻜﺮﻯ‪ -‬ﺳﻴﺎﺳﻰ ﺍﺭﻣﻨﻴﺎﻥ ﺩﺭ ﻳﻚ ﻗﺮﻥ‬ ‫ﻓﻌﻼ ﻧﺪﺍﺭﻳﻢ‪ .‬ﺍﻣﺎ‪ ،‬ﺣﺘﻰ ﺍﮔﺮ ﻫﻢ ﺩﺍﺷﺘﻴﻢ‪،‬‬ ‫ﺍﺭﻣﻨﺴﺘﺎﻥ ﻭ ﻣﺸﺎﻫﺪﺓ ﺁﻥ ﺟﺎﻣﻌﻪ ﺍﺯ ﻧﮕﺎﻩ‬
‫ﺍﺭﻣﻨﻴﺎﻥ ﺍﻳﺮﺍﻥ ﺑﺎ ﺁﻥ ﺳﺮﺯﻣﻴﻦ ‪ ،‬ﻛﻪ‬ ‫ﺑﻌﺪ‪ .‬ﻋﺎﻣﻞ ﺍﺻﻠﻰ ﺍﻳﻦ ﺍﻗﺪﺍﻡ ﺳﺘﺮگ‬ ‫ﻣﺴﺎﻟﻪ ﺑﻪ ﺍﻳﻨﺠﺎ ﺧﺘﻢ ﻧﻤﻰﺷﻮﺩ‪ .‬ﮔﺮﻭﻩﻫﺎ‬ ‫ﻳﻚ ﺍﻳﺮﺍﻧﻰ ﺍﺭﻣﻨﻰ ﺍﺳﺖ‪ .‬ﻧﻈﺮﻳﺎﻥ ﺩﺭﻣﻮﺭﺩ‬
‫ﺩﺭ ﺭﻭﺯﮔﺎﺭ ﻣﺎ ﺑﺎ ﮔﺴﺘﺮﺵ ﺍﺭﺗﺒﺎﻃﺎﺕ‬ ‫ﻃﻮﻻﻧﻰ ﺍﻳﺮﺍﻥ ﻭ ﻋﺜﻤﺎﻧﻰ ﻫﻢ ﺻﺎﺩﻕ‬ ‫ﻓﺮﻫﻨﮕﻰ )ﻳﻌﻨﻰ ﺍﻳﺤﺎﺩ ﻓﺮﻫﻨﮓ ﻛﺘﺒﻰ(‬ ‫ﻭ ﺯﻳﺮﻣﺠﻤﻮﻋﻪﻫﺎﻯ ﺟﺎﻣﻌﻪ ﻫﻢ ﺩﺍﺭﺍﻯ‬ ‫ﺟﺎﻳﮕﺎﻩ ﺍﺭﻣﻨﻴﺎﻥ ﺩﺭ ﺍﻳﺮﺍﻥ ﺻﺎﺣﺐ ﻧﻈﺮ‬
‫ﺭﺳﺎﻧﻪﺍﻯ ﺑﻴﺸﺘﺮ ﻫﻢ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﺁﻳﺎ‬ ‫ﺗﻘﺴﻴﻢ ﺍﺭﻣﻨﺴﺘﺎﻥ ﻣﻴﺎﻥ ﺍﻣﭙﺮﺍﺗﻮﺭﻯ‬ ‫ﺣﻘﻮﻕ ﺟﻤﻌﻰ ﻫﺴﺘﻨﺪ‪ ،‬ﻣﺜﻼ‪ ،‬ﺣﻘﻮﻕ‬ ‫ﺍﺳﺖ ﻭ ﺩﻳﺪﮔﺎﻩﻫﺎ ِﻯ ﺍﻭ ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ‬
‫ﺩﺭ ﺍﻛﺜﺮﻳﺖ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺩﺭﻛﻰ ﺍﺯ ﺍﺣﺘﺮﺍﻡ‬ ‫ﺍﺳﺖ‪.‬‬ ‫ﺳﺎﺳﺎﻧﻰ ﻭ ﺭﻡ ﺑﻮﺩ ﻭ ﺩﺭ ﻭﺍﻗﻊ ﭘﺮﻭﺳﻪ‬ ‫ﻛﺎﺭﮔﺮﺍﻥ‪ ،‬ﺯﻧﺎﻥ‪ ،‬ﻗﻮﻣﻴﺖﻫﺎ‪ ،‬ﺍﻗﻠﻴﺖﻫﺎﻯ‬ ‫ﺑﻪ ﻳﻚ ﺭﺍﺑﻄﺔ ﻣﻨﻄﻘﻰ ﺑﻴﻦ ﺍﻗﻠﻴﺖ‬
‫ﻻﺯﻡ ﺑﻪ ﺍﻳﻦ ﺩﻭ ﺍﺟﺰﺍﻯ ﺗﺸﻜﻴﻞ‬ ‫‪-‬ﺑﻠﻪ‪ ،‬ﺩﻭ ﻗﺪﺭﺕ ﺑﺰﺭگ ﺍﺳﻼﻡ ﻭ ﺷﻴﻌﻪ‬ ‫ﻣﺬﻫﺒﻰ‪ ،‬ﺣﻖ ﺗﺸﻜﻞ ﻭ ﻏﻴﺮﻩ ﻛﻪ ﺍﻟﺒﺘﻪ‬ ‫ﺍﺭﻣﻨﻰ ﺑﺎ ﺍﻛﺜﺮﻳﺖ ﺯﺑﺎﻧﻰ ﺟﺎﻣﻌﻪ ﺭﺍﻫﮕﺸﺎ‬
‫ﺩﻫﻨﺪﺓ ﻫﻮﻳﺖ ﺍﺭﻣﻨﻴﺎﻥ ﺍﻳﺮﺍﻥ ﺭﺍ‬ ‫ﻛﻪ ﺑﺎ ﻫﻢ ﺍﺧﺘﻼﻑ ﻣﺬﻫﺒﻰ ﺩﺍﺷﺘﻨﺪ ﻭ‬ ‫ﻣﺸﺎﻫﺪﻩ ﻧﻤﻰﺷﻮﺩ‪ .‬ﺍﺯ ﻣﻴﺎﻥ ﺍﻗﻮﺍﻡ ﺍﻳﺮﺍﻧﻰ‬ ‫ﺷﻜﻞ ﮔﺮﻓﺘﻦ ﻣﻠﺖ ﻭ ﺣﺲ ﻣﻠﻰ ﺍﺯ‬ ‫ﭘﺎﻳﻪ ﻫﻤﻪ ﺍﻳﻦ ﺣﻘﻮﻕﻫﺎ ﺣﻖ ﺁﺯﺍﺩﻯ ﺑﻴﺎﻥ‬ ‫ﻫﺴﺘﻨﺪ‪ .‬ﻧﻈﺮﻳﺎﻥ ﻣﻰﮔﻮﻳﺪ ﻛﻪ ﺩﺭ ﻫﻠﻨﺪ‬
‫ﺑﻪ ﻛﺸﻮﺭﮔﺸﺎﻳﻰ ﻣﻰﭘﺮﺩﺍﺧﺘﻨﺪ‪ ،‬ﺗﻘﺮﻳﺒﺎ‬ ‫ﻓﻘﻂ ﻗﻮﻡ ﭘﺎﺭﺱ ﺑﻮﺩ ﻛﻪ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ‪،‬‬ ‫ﻫﻤﺎﻥ ﺯﻣﺎﻥ ﺷﺮﻭﻉ ﻭ ﺗﺜﺒﻴﺖ ﺷﺪ‪ .‬ﺑﺮﺍﻯ‬ ‫ﻭ ﻋﻘﻴﺪﻩ ﻣﻰﺑﺎﺷﺪ‪ .‬ﺑﺮﺩﺍﺷﺖ ﻣﻦ ﺍﺯ ﺟﺎﻣﻌﻪ‬ ‫ﺑﻮﺩ ﻛﻪ ﺑﻪ ﺣﻀﻮﺭ ﻭ ﺑﻪ ﻫﻢﭘﻴﻮﺳﺘﮕﻰ ﺩﻭ‬
‫ﺗﺸﺨﻴﺺﻣﻰﺩﻫﻴﺪ؟‬ ‫ﻫﻤﺔ ﺟﻨﮓﻫﺎ ﻭ ﻣﻨﺎﺯﻋﺎﺕﺷﺎﻥ ﺩﺭ ﺧﺎﻙ‬ ‫ﻳﻌﻨﻰ ﺯﻣﺎﻧﻰ ﻛﻪ ﺍﻟﻔﺒﺎﻯ ﺍﺭﻣﻨﻰ ﺍﺧﺘﺮﺍﻉ‬ ‫ﻣﺜﺎﻝ‪ ،‬ﺗﺮﺟﻤﺔ ﺍﻧﺠﻴﻞ ﺑﻪ ﺯﺑﺎﻥ ﺍﺭﻣﻨﻰ ﻛﻪ‬ ‫ﻓﻌﻠﻰ ﺍﻳﺮﺍﻥ‪ ،‬ﻣﻘﺼﻮﺩ ﺟﺎﻣﻌﻪ ﻣﺪﻧﻰ‪،‬‬ ‫ﻋﻨﺼﺮ ﺍﻳﺮﺍﻧﻰ ﻭ ﺍﺭﻣﻨﻰ ﺩﺭ ﻭﺟﻮﺩ ﺧﻮﻳﺶ‬
‫‪-‬ﺑﻠﻪ‪ ،‬ﺑﻪ ﻧﻈﺮ ﻣﻦ ﺩﺭ ﺩﻫﻪﻫﺎﻯ ﺍﺧﻴﺮ‪ ،‬ﺑﻪ‬ ‫ﺍﺭﻣﻨﺴﺘﺎﻥ ﺑﻮﺩ ﻛﻪ ﺭﺑﻄﻰ ﺑﻪ ﺍﺭﻣﻨﻴﺎﻥ‬ ‫ﺷﺪ‪ ،‬ﻛﺘﺎﺑﺖ ﺑﻪ ﺯﺑﺎﻥ ﭘﻬﻠﻮﻯ ﺩﺍﺷﺖ‪ .‬ﺩﺭ‬ ‫ﻫﻤﺎﻥ ﺯﻣﺎﻥ ﺻﻮﺭﺕ ﮔﺮﻓﺖ ﺍﻣﺮﻭﺯﻩ ﻫﻢ‬ ‫ﺍﻳﻨﺴﺖ ﻛﻪ ﻛﻼ ﺑﻪ ﺍﻳﻦ ﺁﮔﺎﻫﻰ ﺭﺳﻴﺪﻩ‬ ‫ﺑﻴﺸﺘﺮ ﭘﻰ ﺑﺮﺩ‪ .‬ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ‪ ،‬ﺧﻮﺩ‬
‫ﻭﻳﮋﻩ ﺑﺎ ﺗﻘﻮﻳﺖ ﺭﻭﺯﺍﻓﺰﻭﻥ ﺭﻭﺍﺑﻂ ﺣﺴﻦ‬ ‫ﻧﺪﺍﺷﺖ‪ ،‬ﻭﻟﻰ ﻫﻤﻪ ﻭﻳﺮﺍﻧﻰﻫﺎ ﻭ ﺧﺮﺍﺑﻰﻫﺎ‬ ‫ﻣﻴﺎﻥ ﻛﺮﺩﻫﺎ ﻭ ﺁﺫﺭﻯﻫﺎ ﺩﺭ ﺻﺪ ﺳﺎﻝ‬ ‫ﺍﺯ ﺑﻬﺘﺮﻳﻦ ﺗﺮﺟﻤﻪﻫﺎﻯ ﺍﻧﺠﻴﻞ ﺑﻪ ﺷﻤﺎﺭ‬ ‫ﻛﻪ ﺍﻧﺴﺠﺎﻡ ﻭ ﻭﺣﺪﺕ ﻣﻠﻰ ﻣﺎ ﺩﺭ ﮔﺮﻭ‬ ‫ﺭﺍ ﺍﺯ ﺍﺣﺴﺎﺱ ﺟﺪﺍ ﺍﻓﺘﺎﺩﮔﻰ ﺍﺭﻣﻨﻴﺎﻥ‬
‫ﻫﻢﺟﻮﺍﺭﻯ ﻣﻴﺎﻥ ﺍﻳﺮﺍﻥ ﻭ ﺍﺭﻣﻨﺴﺘﺎﻥ ﺍﻳﻦ‬ ‫ﺑﻪ ﺁﻧﻬﺎ ﻣﻰﺭﺳﻴﺪ‪ .‬ﺩﺭ ﻣﻮﺭﺩ ﺟﻨﮓﻫﺎﻯ‬ ‫ﮔﺬﺷﺘﻪ ﻭ ﺑﺨﺼﻮﺹ ﺩﺭ ﺩﻫﻪﻫﺎﻯ ﺍﺧﻴﺮ‬ ‫ﻣﻰﺭﻭﺩ‪» .‬ﺗﺎﺭﻳﺦ ﺍﺭﻣﻨﺴﺘﺎﻥ« ﺗﺎﻟﻴﻒ‬ ‫ﭘﺬﻳﺮﻓﺘﻦ ﺍﻳﻦ ﻛﺜﺮﺕ ﻭ ﺗﻨﻮﻉ ﻓﺮﻫﻨﮕﻰ‬ ‫ﺩﺭ ﺟﺎﻣﻌﺔ ﺍﻳﺮﺍﻥ ﺭﻫﺎﻧﻴﺪ ﻭ ﺑﻴﺸﺘﺮ ﺧﻮﺩ‬
‫ﺩﺭﻙ ﺑﻴﺸﺘﺮ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺑﻌﻼﻭﻩ‪ ،‬ﻗﺎﻃﺒﻪ‬ ‫ﺍﻳﺮﺍﻥ ﻭ ﺭﻭﺱ ﻫﻢ ﻫﻤﻴﻦ ﻃﻮﺭ‪ .‬ﺩﻭ‬ ‫ﻛﺎﺭﻫﺎﻳﻰ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺻﻮﺭﺕ ﮔﺮﻓﺘﻪ ﻭ‬ ‫ﻣﻮﺳﻰ ﺧﻮﺭﻧﺎﺗﺴﻰ‪ ،‬ﻣﻮﺭﺥ ﻭ ﺩﺍﻧﺸﻤﻨﺪ‬ ‫ﻭ ﻓﺮﺍﻫﻢ ﻛﺮﺩﻥ ﺍﻣﻜﺎﻧﺎﺕ ﺷﻜﻮﻓﺎﻳﻰ ﺍﻳﻦ‬ ‫ﺭﺍ ﺍﻳﺮﺍﻧﻰ ﺍﺣﺴﺎﺱ ﻛﺮﺩ‪ ،‬ﻭﻟﻰ ﺍﻳﻦ ﺍﻣﺮ‬
‫ﺍﻳﺮﺍﻧﻴﺎﻥ ﺑﻪ ﻃﻮﺭ ﺳﻨﺘﻰ ﻧﻮﻋﻰ ﺍﺣﺴﺎﺱ‬ ‫ﺍﻣﭙﺮﺍﺗﻮﺭﻯ ﺑﺎ ﻫﻢ ﺩﺭ ﺍﻓﺘﺎﺩﻩ ﺑﻮﺩﻧﺪ ﻭ‬ ‫ﺁﮔﺎﻫﻰ ﻭ ﻫﻮﻳﺖ ﻗﻮﻣﻰ ﻭ ﻓﺮﻫﻨﮕﻰ ﺭﺍ ﺩﺭ‬ ‫ﻗﺮﻥ ﭘﻨﺠﻢ ﺍﺭﻣﻨﻰ ﻳﻜﻰ ﺍﺯ ﻣﻌﺘﺒﺮﺗﺮﻳﻦ‬ ‫ﺑﻪ ﺗﻌﻠﻖ ﻭ ﭘﻴﻮﻧﺪﺵ ﺑﺎ ﻓﺮﻫﻨﮓ ﻭ‬
‫ﻗﺮﺍﺑﺖ ﻧﺴﺒﺖ ﺑﻪ ﺍﺭﻣﻴﺎﻥ ﺩﺍﺷﺘﻪ ﻭ ﺩﺍﺭﻧﺪ‪،‬‬ ‫ﻧﻬﺎﻳﺘﺎً ﻳﻜﻰ ﻛﻪ ﻗﺪﺭﺕ ﺍﺭﻭﭘﺎﻳﻰ ﻣﺤﺴﻮﺏ‬ ‫ﻓﺮﻫﻨﮓﻫﺎﺳﺖ‪.‬‬ ‫ﺯﺑﺎﻥ ﻣﺎﺩﺭﻯ ﺧﺪﺷﻪﺍﻯ ﻭﺍﺭﺩ ﻧﻜﺮﺩ‪ .‬ﺑﺎ‬
‫ﻛﻪ ﺭﻳﺸﻪ ﺩﺭ ﺗﺎﺭﻳﺦ ﻭ ﻫﻤﻴﻦ ﻃﻮﺭ‬ ‫ﻣﻰﺷﺪ ﻭ ﺗﻜﻨﻮﻟﻮژﻯ ﻭ ﺳﻼﺡﻫﺎﻯ‬ ‫ﺍﻭ ﺩﺭ ﻣﻮﺭﺩ ﺭﺍﺑﻄﺔ ﺍﻗﻠﻴﺖﻫﺎﻯ ﻗﻮﻣﻰ‬
‫ﺁﻳﻴﻦﻫﺎﻯ ﭘﻴﺶ ﺍﺯ ﺍﺳﻼﻡ ﻭ ﻣﺴﻴﺤﻴﺖ‬ ‫ﭘﻴﺸﺮﻓﺘﻪ ﺩﺍﺷﺖ ﺑﺮ ﺩﻳﮕﺮﻯ ﻏﺎﻟﺐ ﺷﺪ‬ ‫‪‬ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺷﻨﺎﺧﺘﻰ ﻛﻪ‬ ‫ﺑﺎ ﺍﻛﺜﺮﻳﺖ ﺑﺎ ﺗﻤﺮﻛﺰ ﺑﺮ ﺍﻗﻠﻴﺖ ﺍﺭﻣﻨﻰ‬
‫ﺩﺍﺭﺩ‪ ،‬ﻛﻪ ﻫﺮ ﺩﻭ ﻣﻠﺖ ﺭﻫﺮﻭ ﺁﻥ ﺑﻮﺩﻧﺪ‪.‬‬ ‫ﻭﻟﻰ ﺁﻥ ﻭﺳﻂ ﺍﺭﻣﻨﻰﻫﺎ ﻭ ﺩﻳﮕﺮﺍﻥ ﺑﻮﺩﻧﺪ‬
‫ﺑﻪ ﻭﻳﮋﻩ ﺩﺭ ﺩﻫﻪ ﺍﺧﻴﺮ‪ ،‬ﺩﺭ ﻣﻴﺎﻥ ﻧﺴﻞ‬ ‫ﻛﻪ ﺑﺎﺯ ﺟﺎ ﺑﻪ ﺟﺎ ﺷﺪﻩ ﻭ ﺗﻠﻔﺎﺕ ﺳﻨﮕﻴﻨﻰ‬ ‫ﺷﻤﺎ ﺍﺯ ﺗﺎﺭﻳﺦ ﻭ ﻣﺴﺎﺋﻞ ﺍﻳﺮﺍﻧﻴﺎﻥ‬ ‫ﮔﻔﺘﮕﻮ ﻛﺮﺩﻩﺍﻳﻢ‪.‬‬
‫ﺟﺪﻳﺪ ﻭ ﺍﻗﺸﺎﺭ ﻓﺮﻫﻴﺨﺘﻪ ﺍﻳﺮﺍﻧﻰ ﻋﻼﻗﻪ‬
‫ﺭﻭﺯﺍﻓﺰﻭﻧﻰ ﺑﻪ ﻓﺮﻫﻨﮓ ﻭ ﺗﺎﺭﻳﺦ ﺍﺭﻣﻨﻰ‬ ‫ﺭﺍ ﻣﺘﺤﻤﻞ ﺷﺪﻧﺪ‪.‬‬ ‫ﺍﺭﻣﻨﻰ ﻭ ﺍﻳﺮﺍﻥ ﺩﺍﺭﻳﺪ‪ ،‬ﺑﺮﺧﻮﺭﺩﻫﺎﻯ‬ ‫‪‬ﺁﻗﺎﻯﻧﻈﺮﻳﺎﻥ‪،‬ﺑﺎﺗﻮﺟﻪﺑﻪ ﺍﻳﻨﻜﻪ‬
‫ﻣﺸﺎﻫﺪﻩ ﻣﻰﺷﻮﺩ‪ ،‬ﻛﻪ ﭘﺪﻳﺪﻩ ﺗﺎﺯﻩﺍﻯ‬ ‫ﺩﺭ ﻣﻮﺭﺩ ﻣﻮﺿﻊ ﻭ ﺑﺮﺧﻮﺭﺩ ﺧﻮﺩ ﺍﺭﺍﻣﻨﻪ‬
‫ﺍﺳﺖ ﻭ ﻣﺜﻞ ﺍﻳﻨﺴﺖ ﻛﻪ ﻛﺴﻰ ﺑﺮﺍﺩﺭ‬ ‫ﻧﺴﺒﺖ ﺑﻪ ﺟﺎﻣﻌﻪ ﺑﺰﺭﮔﺘﺮ ﻫﻢ ﺑﺎﻳﺪ ﮔﻔﺖ‬ ‫ﻣﺮﺳﻮﻡ ﺗﻮﺳﻂ ﺍﻛﺜﺮﻳﺖ ﺯﺑﺎﻧﻰ ﻭ‬ ‫ﺍﻳﺮﺍﻥ ﻳﻚ ﻛﺸﻮﺭ ﭼﻨﺪ ﻓﺮﻫﻨﮕﻰ ﻭ‬
‫ﻳﺎ ﺧﻮﻳﺸﺎﻭﻧﺪ ﮔﻤﺸﺪﻩ ﺧﻮﺩ ﺭﺍ ﭘﻴﺪﺍ‬ ‫ﻛﻪ ﺑﺨﺸﻰ ﺍﺯ ﺍﻳﻦ ﺑﺮﺧﻮﺭﺩﻫﺎ ﺑﺴﻴﺎﺭ‬
‫ﻛﺮﺩﻩ ﺑﺎﺷﺪ‪ .‬ﻣﻰﺗﻮﺍﻥ ﮔﻔﺖ ﻛﻪ ﻓﺮﻫﻨﮓ‬ ‫ﺳﻨﺘﻰ ﻭ ﺑﻴﺸﺘﺮ ﺍﻧﺰﻭﺍﻃﻠﺒﺎﻧﻪ ﺍﺳﺖ‪ ،‬ﻛﻪ‬ ‫ﻣﺬﻫﺒﻰ ﺍﻳﺮﺍﻥ ﺑﺎ ﺍﺭﺍﻣﻨﻪ ﻭ ﺑﺮﻋﻜﺲ‬ ‫ﭼﻨﺪ ﻗﻮﻣﻴﺘﻰ ﺍﺳﺖ‪ ،‬ﺑﻪ ﻧﻈﺮ ﺷﻤﺎ‬
‫ﺍﺭﻣﻨﻰ ﺑﺎ ﺧﻤﻴﺮﻩ ﻣﺴﻴﺤﻰ ﻭ ﻓﺮﻫﻨﮓ‬ ‫ﺁﻥ ﻫﻢ ﺑﻪ ﺩﻟﻴﻞ ﻓﻀﺎ ﻭ ﻗﻮﺍﻧﻴﻨﻰ ﺍﺳﺖ‬
‫ﺍﻳﺮﺍﻧﻰ ﺑﺎ ﺧﻤﻴﺮﻩ ﺍﺳﻼﻣﻰ ﻭ ﻫﺮ ﺩﻭ ﺑﺎ‬ ‫ﻛﻪ ﺁﻧﻬﺎ ﺭﺍ ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﻚ ﺟﻤﻊ ﺟﺪﺍ‬ ‫ﺭﺍ ﭼﮕﻮﻧﻪ ﻣﻰﺑﻴﻨﻴﺪ؟ ﺩﺭ ﺍﻳﻦ ﻣﻴﺎﻥ‬ ‫ﻣﺴﺎﺋﻞ ﻣﺮﺑﻮﻁ ﺑﻪ ﺍﻳﻦ ﺗﻨﻮﻉ ﻓﺮﻫﻨﮕﻰ‬
‫ﺧﺎﺳﺘﮕﺎﻩ ﻭ ﭘﻴﺶﺯﻣﻴﻨﻪ ﻣﻬﺮﭘﺮﺳﺘﻰ‪،‬‬ ‫ﻭ ﻣﺘﻤﺎﻳﺰ ﺍﺯ ﺍﻛﺜﺮﻳﺖ ﻗﺮﺍﺭﻣﻰﺩﻫﺪ ﺯﻳﺮﺍ‬
‫ﻣﺎﻧﻨﺪ ﺩﻭ ﺧﻮﻳﺸﺎﻭﻧﺪ ﺍﺯ ﻳﻚ ﺧﺎﻧﻮﺍﺩﻩ‬ ‫ﻗﻮﺍﻧﻴﻦ ﺍﺳﺎﺳﻰ ﺣﻜﻮﻣﺖﻫﺎﻯ ﻣﺘﻮﺍﻟﻰ‬ ‫ﭼﻪ ﮔﺮﺍﻳﺶﻫﺎﻯ ﻧﺎﺩﺭﺳﺘﻰ ﺭﺍ ﺷﻤﺎ‬ ‫ﻭ ﻗﻮﻣﻰ ﭼﻘﺪﺭ ﺍﻫﻤﻴﺖ ﺩﺍﺭﺩ ﻭ ﭼﻘﺪﺭ‬
‫ﻫﺴﺘﻨﺪ ﻛﻪ ﻣﺪﺕﻫﺎ ﺩﺭ ﻓﺎﺻﻠﻪﺍﻯ ﺍﺯ‬ ‫ﺍﻳﺮﺍﻥ ﺍﻗﻠﻴﺖﻫﺎﻯ ﻣﺬﻫﺒﻰ ﻏﻴﺮﺍﺳﻼﻣﻰ‬
‫ﻫﻤﺪﻳﮕﺮ ﻣﻰﺯﻳﺴﺘﻪﺍﻧﺪ ﻭ ﺍﻛﻨﻮﻥ ﻳﻜﺪﻳﮕﺮ‬ ‫ﺭﺍ ﺑﻪ ﺷﻬﺮﻭﻧﺪﺍﻥ ﺩﺭﺟﻪ ﺩﻭ ﻭ ﺳﻪ ﺗﺒﺪﻳﻞ‬ ‫ﺗﺸﺨﻴﺺ ﻣﻰﺩﻫﻴﺪ ﻭ ﭘﻴﺸﻨﻬﺎﺩ ﺷﻤﺎ‬ ‫ﻭ ﭼﻄﻮﺭ ﺑﺎﻳﺪ ﺩﺭﺻﻔﺤﺎﺕ ﻛﻴﻬﺎﻥ‬
‫ﺭﺍ ﺩﺍﺭﻧﺪ ﻛﺸﻒ ﻣﻰﻛﻨﻨﺪ‪ .‬ﺩﻭ ﻛﺸﻮﺭ ﻭ‬ ‫ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺍﻣﺮ ﺑﺎﻋﺚ ﻣﻰﺷﻮﺩ‬
‫ﻣﻠﺖ ﺑﺎ ﻋﺮﺿﻪ ﺑﻬﺘﺮﻳﻦ ﻧﻤﻮﻧﻪ ﺭﻭﺍﺑﻂ‬ ‫ﻛﻪ ﻗﺸﺮﻫﺎﻳﻰ ﺍﺯ ﺍﺭﻣﻨﻴﺎﻥ )ﻛﻪ ﻓﻘﻂ‬ ‫ﺩﺭ ﻣﻮﺭﺩ ﻳﻚ ﺑﺮﺧﻮﺭﺩ ﻣﺘﻌﺎﺩﻝ ﻭ‬ ‫ﻟﻨﺪﻥ ﺑﺎﺯﺗﺎﺏ ﻳﺎﺑﺪ؟ ﺁﻳﺎ ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ‬
‫ﻭ ﻣﻨﺎﺳﺒﺎﺕ ﺩﻭﺳﺘﺎﻧﻪ ﺑﺎ ﻭﺟﻮﺩ ﺗﻔﺎﻭﺕ‬ ‫ﻣﻨﺤﺼﺮ ﺑﻪ ﺍﺭﻣﻨﻴﺎﻥ ﻫﻢ ﻧﻤﻰﺷﻮﺩ( ﺁﻥ‬
‫ﻣﺬﻫﺐ ﺳﺮﻣﺸﻖ ﻭ ﻧﻤﻮﻧﻪ ﭘﺮﺍﺭﺯﺷﻰ‬ ‫ﭼﻨﺎﻧﻜﻪ ﺑﺎﻳﺪ ﻭ ﺷﺎﻳﺪ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺧﺎﻧﻪ‬ ‫ﻣﻨﻄﻘﻰ ﻛﻪ ﺍﻧﺴﺠﺎﻡ ﻣﻠﻰ ﺭﺍ ﺗﻘﻮﻳﺖ‬ ‫ﺍﻳﻨﻜﻪ ﺷﻤﺎ ﭼﻨﺪ ﺩﻫﻪ ﺩﺭ ﻛﺸﻮﺭ‬
‫ﺭﺍ ﺩﺭ ﻣﻨﻄﻘﻪ ﭘﺮﺁﺷﻮﺑﻰ ﻛﻪ ﻋﺪﻡ‬ ‫ﺧﻮﺩ ﺍﺣﺴﺎﺱ ﻧﻜﻨﻨﺪ ﻭ ﺗﺼﻮﺭ ﻛﻨﻨﺪ ﻛﻪ‬
‫ﻣﺪﺍﺭﺍ ﻭ ﻧﺎﺑﺮﺩﺑﺎﺭﻯ ﻭﺣﺸﺘﻨﺎﻛﻰ ﺑﺮ ﺁﻥ‬ ‫ﺳﻜﻮﻧﺖ ﺁﻧﻬﺎ ﺩﺭ ﺍﻳﺮﺍﻥ ﻣﻮﻗﺘﻰ ﺍﺳﺖ ﻭ ﺑﻨﺎ‬ ‫ﻛﻨﺪ‪ ،‬ﭼﻴﺴﺖ؟‬ ‫ﻫﻠﻨﺪ ﺍﻗﺎﻣﺖ ﺩﺍﺭﻳﺪ‪ ،‬ﺩﺭﺳﺖ ﺍﺳﺖ‬
‫ﺑﺮ ﺍﻳﻦ ﺍﺯ ﻣﺸﺎﺭﻛﺖ ﺑﺎﻳﺴﺘﻪ ﻭ ﺷﺎﻳﺴﺘﻪ‬ ‫‪-‬ﺑﻪ ﺷﻤﺎ ﻋﺮﺽ ﻛﻨﻢ ﻛﻪ ﺍﺭﺍﻣﻨﻪ ﺑﻪ ﭼﻨﺪ‬
‫ﺣﻜﻢﻓﺮﻣﺎﺳﺖ ﻋﺮﺿﻪ ﻣﻰﻛﻨﻨﺪ‪.‬‬ ‫ﺩﺭ ﺍﻣﻮﺭ ﻛﺸﻮﺭ ﺧﻮﺩﺩﺍﺭﻯ ﻛﻨﻨﺪ‪ .‬ﻳﻜﻰ ﺍﺯ‬ ‫ﺩﻟﻴﻞ ﺑﻴﺶ ﺍﺯ ﺍﻗﻠﻴﺖﻫﺎﻯ ﻗﻮﻣﻰﻳﺎ ﻣﺬﻫﺒﻰ‬ ‫ﻛﻪ ﭘﺪﻳﺪﺓ ﭼﻨﺪ ﻓﺮﻫﻨﮕﻰ ﭘﺪﻳﺪﻩﺍﻯ‬
‫ﻧﺘﺎﻳﺞ ﻭﻳﺮﺍﻧﮕﺮ ﺍﻳﻦ ﻃﺮﺯ ﺗﻔﻜﺮ ﺑﺮﺍﻯ ﺟﺎﻣﻌﻪ‬ ‫ﺩﻳﮕﺮ ﺍﻧﮕﺸﺖﻧﻤﺎ ﻫﺴﺘﻨﺪ‪ .‬ﺩﻟﻴﻞ ﺍﻭﻝ‬ ‫ﻧﺴﺒﺘ ًﺎ ﺟﺪﻳﺪ ﺩﺭ ﻛﺸﻮﺭﻫﺎﻯ ﻏﺮﺑﻰ‬
‫‪‬ﺁﻗﺎﻯ ﻧﻈﺮﻳﺎﻥ‪ ،‬ﻣﻤﻨﻮﻥ ﺍﺯ ﻭﻗﺘﻰ‬ ‫ﺍﺭﻣﻨﻴﺎﻥ ﺍﻳﺮﺍﻥ ﻣﻬﺎﺟﺮﺕ ﻭ ﺗﺮﻙ ﺩﻳﺎﺭ ﺁﺑﺎء‬ ‫ﺍﻳﻨﺴﺖ ﻛﻪ ﻫﻢ ﺍﻗﻠﻴﺖ ﻗﻮﻣﻰ ﻫﺴﺘﻨﺪ ﻭ‬
‫ﻛﻪ ﺑﺮﺍﻯ ﺍﻳﻦ ﮔﻔﺘﮕﻮ ﺩﺭ ﺍﺧﺘﻴﺎﺭ‬ ‫ﻭ ﺍﺟﺪﺍﺩﻯ ﺍﺳﺖ‪ ،‬ﺑﻪ ﻃﻮﺭﻯ ﻛﻪ ﺑﺮ ﺍﺛﺮ‬ ‫ﻫﻢ ﺍﻗﻠﻴﺖ ﻣﺬﻫﺒﻰ ﺑﻪ ﺗﻤﺎﻡ ﻣﻌﻨﺎ‪ .‬ﺑﺎ ﻭﺟﻮﺩ‬ ‫ﺍﺳﺖ ﻭ ﻗﺪﻣﺖ ﺁﻥ ﺑﻪ ﻓﻘﻂ ﭼﻨﺪ‬
‫ﻛﺎﻫﺶ ﺟﻤﻌﻴﺖ ﺍﺭﻣﻨﻴﺎﻥ ﺗﻌﺪﺍﺩﻯ ﺍﺯ‬ ‫ﺍﻳﻨﻜﻪ ﺩﺭ ﺍﻳﺮﺍﻥ ﻗﻮﻣﻴﺖﻫﺎﻯ ﻏﻴﺮ ﺷﻴﻌﻪ ﻫﻢ‬
‫ﻛﻴﻬﺎﻥ ﻟﻨﺪﻥ ﮔﺬﺍﺷﺘﻴﺪ‪.‬‬ ‫ﻣﺪﺍﺭﺱ ﺁﻧﻬﺎ ﺗﻌﻄﻴﻞ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻣﺎ‪ ،‬ﺩﺭ‬ ‫ﺩﺍﺭﻳﻢ‪ ،‬ﻣﺜﻞ ﻛﺮﺩﻫﺎ ﻭ ﺑﻠﻮچﻫﺎ‪ ،‬ﺗﺮﻛﻤﻦﻫﺎ‬ ‫ﺩﻫﻪ ﻣﻰﺭﺳﺪ‪ ،‬ﺩﺭ ﺣﺎﻟﻰ ﻛﻪ ﺩﺭ ﺍﻳﺮﺍﻥ‬
‫ﻭ ﺑﺨﺸﻰ ﺍﺯ ﻫﻤﻮﻃﻨﺎﻥ ﻋﺮﺏ ﻛﻪ ﺳﻨﻰ‬
‫ﻫﺴﺘﻨﺪ‪ ،‬ﺍﻣﺎ ﻣﻰﺩﺍﻧﻴﻢ ﻛﻪ ﺗﻔﺎﻭﺕﻫﺎﻯ‬ ‫ﮔﺬﺷﺘﺔ ﺩﻳﺮﻳﻨﻪ ﺩﺍﺭﺩ؟‬
‫ﻓﺮﻫﻨﮕﻰ ﻧﺎﺷﻰ ﺍﺯ ﻣﺬﺍﻫﺐ ﻣﺴﻴﺤﻴﺖ‬ ‫‪-‬ﺑﻠﻪ‪ ،‬ﻭﺍﻗﻌﻴﺖ ﭼﻨﺪ ﻓﺮﻫﻨﮕﻰ ﻭ ﭼﻨﺪ‬
‫ﻭ ﺍﺳﻼﻡ ﺧﻴﻠﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﺷﻴﻌﻪ ﻭ ﺳﻨﻰ‬ ‫ﻗﻮﻣﻴﺘﻰ ﺑﻮﺩﻥ ﺍﻳﺮﺍﻥ ﺑﺴﻴﺎﺭ ﻣﻬﻢ ﺍﺳﺖ‬
‫ﺍﺳﺖ‪.‬ﻋﺎﻣﻞ ﺩﻳﮕﺮ‪ ،‬ﺳﻨﺖ ﻛﻬﻦ ﺍﺭﻣﻨﻴﺎﻥ ﺩﺭ‬ ‫ﻭ ﺣﺘﻤﺎ ﺑﺎﻳﺪ ﺩﺭ ﺻﻔﺤﺎﺕ ﻛﻴﻬﺎﻥ ﻟﻨﺪﻥ‬
‫ﺣﻔﻆ ﺯﺑﺎﻥ ﻭ ﻓﺮﻫﻨﮓ ﺧﻮﺩ ﻧﻪ ﻓﻘﻂ ﺑﻪ‬ ‫ﻧﻴﺰ ﻣﻨﻌﻜﺲ ﺷﻮﺩ‪ .‬ﺍﻳﻨﻜﻪ ﺍﻗﻮﺍﻡ ﻭ ﻣﺬﺍﻫﺐ‬
‫ﺻﻮﺭﺕ ﺷﻔﺎﻫﻰ ﻭ ﺯﺑﺎﻧﻰ‪ ،‬ﺑﻠﻜﻪ ﺑﻪ ﺻﻮﺭﺕ‬ ‫ﻣﺨﺘﻠﻒ ﺩﺭ ﺍﻳﺮﺍﻥ ﺑﻪ ﻃﻮﺭ ﺳﻨﺘﻰ ﺩﺭ‬
‫ﻛﺘﺎﺑﺖ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺷﻜﻞ ﺗﻼﺵ ﺑﺮﺍﻯ‬ ‫ﺗﻔﺎﻫﻢ ﺑﺎ ﻳﻜﺪﻳﮕﺮ ﺑﻪ ﺳﺮ ﺑﺮﺩﻩﺍﻧﺪ‪ ،‬ﻣﺴﺎﻟﻪ‬
‫ﺗﺎﺯﻩﺍﻯ ﻧﻴﺴﺖ‪ ،‬ﺍﻣﺎ ﺁﻧﭽﻪ ﻧﻮﻇﻬﻮﺭ ﻭ ﺗﺎﺯﻩ‬
‫ﺍﺳﺖ ﺁﮔﺎﻫﻰ ﺭﻭﺯﺍﻓﺰﻭﻥ ﺑﻪ ﺍﻳﻦ ﻣﻮﺿﻮﻉ‬

‫ﻛﺮﺩﻳﻢ ﻧﻪ ﺗﻨﻬﺎ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﻫﺪ ﺑﻠﻜﻪ ﺧﻮﺍﻧﻨﺪﮔﺎﻥ‬ ‫ﻭﻯ ﺳﺎﻛﻦ ﻫﺴﺘﻨﺪ‪.‬‬ ‫ﺩﺭ ﺳﺎﻝ ‪ 1390‬ﺁﺭﻳﺎ ﺍﺯ ﺍﻧﺪﻭﻧﺰﻯ ﺑﺎ ﺑﺨﺶ »ﻧﻈﺮ ﺷﻤﺎ ﺑﺮﺍﻯ‬ ‫ﺳﺮﻭﺭﻗﻰ ﺯﻧﺪﻩ ﺯﻧﺪﮔﻰ‬
‫ﻛﻴﻬﺎﻥ ﻟﻨﺪﻥ ﺭﺍ ﺗﺎ ﭘﺎﻳﺎﻥ ﺍﻳﻨﻜﻪ ﻣﺎﺟﺮﺍﻯ ﻣﻬﺎﺟﺮﺗﺶ ﺑﻪ‬ ‫ﺧﻮﺍﻧﻨﺪﻩ ﺩﻳﮕﺮﻯ ﺍﻳﻦ ﻳﺎﺩﺩﺍﺷﺖ ﺁﺭﻳﺎ ﺭﺍ ﺧﻮﺍﻧﺪ ﻭ ﺣﺎﺿﺮ‬ ‫ﻣﺎ ﻣﻬﻢ ﺍﺳﺖ« ﺳﺎﻳﺖ ﻛﻴﻬﺎﻥ ﻟﻨﺪﻥ‪ ،‬ﻛﻴﻬﺎﻥ ﺁﻧﻼﻳﻦ‪ ،‬ﺗﻤﺎﺱ‬ ‫ﻣﺎﺟﺮﺍﻳﻰ ﺍﺯ ﻧﺴﻞ ﺗﺎﺯﻩ ﻣﻮﺝ ﻣﻬﺎﺟﺮﺕ ﺍﻳﺮﺍﻧﻴﺎﻥ‬
‫ﺍﺳﺘﺮﺍﻟﻴﺎ ﺑﻪ ﻛﺠﺎ ﺧﻮﺍﻫﺪ ﺭﺳﻴﺪ‪ ،‬ﺑﺎ ﺧﻮﺩ ﻫﻤﺮﺍﻩ ﻛﻨﺪ‪.‬‬ ‫ﺷﺪ ﻫﺰﻳﻨﻪ ﺍﺷﺘﺮﺍﻙ ﻛﻴﻬﺎﻥ ﺭﺍ ﺑﺮﺍﻯ ﺁﺭﻳﺎ ﻭ ﺩﻳﮕﺮ ﺍﻳﺮﺍﻧﻴﺎﻥ‬ ‫ﮔﺮﻓﺖ ﻭ ﭘﺲ ﺍﺯ ﺍﺑﺮﺍﺯ ﻣﻬﺮ ﻭ ﻋﻼﻗﻪ ﺑﻪ ﺍﻳﻦ ﺭﻭﺯﻧﺎﻣﻪ‪ ،‬ﺧﻮﺍﻫﺶ‬
‫ﺣﺎﻝ ﺑﺎ ﺍﻧﺘﺸﺎﺭ ﻧﺴﺨﻪ ﭘﻰ ﺩﻯ ﺍﻑ ﻛﻴﻬﺎﻥ ﻟﻨﺪﻥ‪ ،‬ﻫﺮ ﻫﻔﺘﻪ‬ ‫ﻛﺮﺩ ﻣﻄﺎﻟﺐ ﻛﻴﻬﺎﻥ ﻟﻨﺪﻥ ﺩﺭ ﻓﺮﻣﺎﺗﻰ ﺑﺮﺍﻳﺶ ﻓﺮﺳﺘﺎﺩﻩ ﺷﻮﺩ‬ ‫ﺍﻭﻝ ﺑﺎ ﻣﻦ ﺑﻪ ﺟﺎﻛﺎﺭﺗﺎ ﺑﻴﺎﻳﻴﺪ!‬
‫ﺑﺨﺸﻰ ﺍﺯ ﻣﺎﺟﺮﺍﻯ ﻣﻬﺎﺟﺮﺕ ﺁﺭﻳﺎ ﻭ ﺧﺎﻧﻮﺍﺩﻩﺍﺵ ﺑﻪ ﺍﺳﺘﺮﺍﻟﻴﺎ‬ ‫ﻛﻤﭗ ﭘﻨﺎﻫﺠﻮﻳﺎﻥ ﺩﺭ ﺍﻧﺪﻭﻧﺰﻯ ﺑﭙﺮﺩﺍﺯﺩ‪.‬‬ ‫ﻛﻪ ﺑﺘﻮﺍﻧﺪ ﺑﺎ ﺍﻣﻜﺎﻧﺎﺕ ﺍﻧﺪﻛﻰ ﻛﻪ ﺩﺭ ﺁﻧﺠﺎ ﺩﺍﺭﺩ ﺑﺨﻮﺍﻧﺪ ﻭ ﺩﺭ‬
‫ﺿﻤﻨﺎﺁﺭﻳﺎﺍﺑﺮﺍﺯﻋﻼﻗﻪﻛﺮﺩﻣﺎﺟﺮﺍﻫﺎﻳﻰﺭﺍﻛﻪﺍﺯﺳﺮﮔﺬﺭﺍﻧﺪﻩ‬ ‫ﺍﺧﺘﻴﺎﺭ ﺩﻳﮕﺮ ﭘﻨﺎﻩﺟﻮﻳﺎﻥ ﺍﻳﺮﺍﻧﻰ ﻗﺮﺍﺭ ﺩﻫﺪ ﻛﻪ ﺩﺭ ﻛﻤﭗ‬
‫ﺭﺍ ﺑﻪ ﻫﻤﺎﻥ ﺯﺑﺎﻧﻰ ﻛﻪ ﺧﻮﺩﺵ ﺑﻴﺎﻥ ﻣﻰﻛﺮﺩ‪ ،‬ﻣﻰﺧﻮﺍﻧﻴﺪ‪:‬‬ ‫ﺑﺎ ﺧﻮﺍﻧﻨﺪﮔﺎﻥ ﻛﻴﻬﺎﻥ ﺩﺭ ﻣﻴﺎﻥ ﺑﮕﺬﺍﺭﺩ‪ .‬ﻣﺎ ﺍﺯ ﺍﻭ ﺧﻮﺍﻫﺶ‬

‫ﺧﻮﺩ ﺁﺧﻮﻧﺪﻩ ﻣﻴﮕﻪ ﻧﮕﺎﻩ ﻛﻦ ﺁﻗﺎ‪،‬‬ ‫ﺑﺰﺭگ ﺣﺪﻭﺩ ﺩﻭﻳﺴﺖ ﺳﻴﺼﺪ ﻣﺘﺮ ﺯﻳﺮﺑﻨﺎ‬ ‫ﺭﻭ ﺩﺍﺷﺖ ﻭ ﺷﻤﺎﺭﻩﺍﺵ ﺩﺳﺖ ﻣﺮﺩﻡ ﺑﻮﺩ‪.‬‬ ‫ﻧﺪﺍﺩﻧﺪ ﻭ ﮔﻔﺘﻨﺪ ﺑﺮﻳﺪ ﺧﺪﺍ ﭘﺪﺭﺗﻮﻥ ﺭﻭ‬ ‫ﻣﺮﺩﻡ ﺭﻭ ﻣﻰﻛﺸﺘﻨﺪ‪ .‬ﺭﺍﺳﺘﻰ ﭼﻄﻮﺭ‬ ‫ﺑﺨﺶ ﺳﻰ ﻭ ﺳﻮﻡ‪:‬‬
‫ﻗﺎﺿﻰ ﻣﻤﻠﻜﺖ ﭘﺮﻭﻧﺪﻩ ﺭﻭ ﻧﺨﻮﻧﺪﻩ‪.‬‬ ‫ﻣﺜﻞ ﻳﻚ ﺳﺎﻟﻦ ﺑﺰﺭگ‪ ،‬ﺩﻓﺘﺮ ﺭﺋﻴﺲ ﺑﻮﺩ‪.‬‬ ‫ﺑﻪ ﺧﺎﻃﺮ ﺍﻳﻨﻜﻪ ﺣﺎﺟﻰ ﺑﺎ ﻣﺎ ﺑﻮﺩ‪ ،‬ﺍﺯ ﺩﺭ‬ ‫ﺑﻴﺎﻣﺮﺯﻩ! ﺑﺮﺍﻯ ﻳﻪ ﺧﻂ ﺻﺪﻫﺰﺍﺭﺗﻮﻣﺎﻧﻰ‬ ‫ﻫﻴﭻ ﻛﺲ ﻛﺎﺭﺷﻮﻥ ﻧﺪﺍﺷﺖ ﻭ ﺟﻠﻮﺷﻮﻥ‬
‫ﻣﮕﻪ ﻳﻪ ﺧﻂ ﭼﻨﺪ ﺑﺎﺭ ﺗﻮﻗﻴﻒ ﻣﻴﺸﻪ ﻭ‬ ‫ﻣﻦ ﺑﻪ ﺷﻮﺧﻰ ﺑﻪ ﻣﺴﻌﻮﺩ ﮔﻔﺘﻢ ﻣﮕﻪ‬ ‫ﺩﺍﺩﮔﺴﺘﺮﻯ ﺑﺎ ﺍﺣﺘﺮﺍﻡ ﺭﺩ ﻣﻴﺸﻴﻢ‪ .‬ﺩﺭ‬ ‫ﺍﻭﻣﺪﻳﻦ ﻛﻪ ﭼﻰ؟ ﻣﺮﺩﻡ ﺍﺯ ﺻﺒﺢ ﺗﻮﻯ‬ ‫ﻣﺎﺟﺮﺍﻯ ﻣﺴﻌﻮﺩ‬
‫ﻓﺮﻭﺧﺘﻪ ﻣﻴﺸﻪ؟ ﻣﺎ ﮔﻔﺘﻴﻢ ﺣﺎﺝ ﺁﻗﺎ‪،‬‬ ‫ﺟﺎ ﺑﺮﺍﻯ ﺷﺎﺥﻫﺎﺵ ﻣﻰﺧﻮﺍﺳﺘﻨﺪ ﻛﻪ‬ ‫ﻃﺒﻘﻪ ﺍﻭﻝ ﻳﻪ ﺁﺧﻮﻧﺪ ﺑﻪ ﺁﺷﻨﺎﻯ ﺟﺎﻧﺒﺎﺯ‬ ‫ﺻﻒﺍﻧﺪ ﺍﻭﻥ ﻫﻢ ﺑﺮﺍﻯ ﻋﺰﻳﺰﺍﻥﺷﻮﻥ ﻛﻪ‬ ‫ﺭﻭﻧﻤﻰﮔﺮﻓﺖ؟‬
‫ﺧﺪﺍ ﭘﺪﺭﺕ ﺭﻭ ﺑﻴﺎﻣﺮﺯﻩ ﺣﺎﻻ ﻛﻰ ﻭﺻﻞ‬ ‫ﺩﻓﺘﺮﺵ ﺍﻳﻨﻘﺪﺭ ﺑﺰﺭگ ﺑﻮﺩ! ﻣﺴﻌﻮﺩ ﺍﺩﺍﻣﻪ‬ ‫ﻣﺎ ﻣﻴﮕﻪ ﺑﺎﻳﺪ ﺑﺮﺍﻯ ﺩﻳﺪﻥ ﺭﺋﻴﺲ ﻭﻗﺖ‬ ‫ﻗﺮﺍﺭﻩ ﺍﻋﺪﺍﻡ ﺑﺸﻨﺪ‪ ،‬ﺑﺮﻭ ﺁﻗﺎ‪ ،‬ﺑﺮﻭ! ﻣﺎ ﻫﻢ‬ ‫ﺑﻪ ﻣﺴﻌﻮﺩ ﮔﻔﺘﻢ ﻋﺰﻳﺰ ﺩﻟﻢ ﺟﻮﺍﺑﺖ‬ ‫ﻣﺴﻌﻮﺩ ﻣﺎﺟﺮﺍﺵ ﺭﻭ ﺑﺎ ﺑﻐﺾ ﺍﻳﻦ ﻃﻮﺭ‬
‫ﻣﻴﺸﻪ؟ ﺭﻳﻴﺲ ﺩﺍﺩﮔﺴﺘﺮﻯ ﮔﻔﺖ ﭼﻰ‬ ‫ﺩﺍﺩ‪ :‬ﮔﺸﺘﻴﻢ ﺗﺎ ﺭﺋﻴﺲ ﺭﻭ ﭘﻴﺪﺍ ﻛﺮﺩﻳﻢ‪.‬‬ ‫ﻗﺒﻠﻰ ﺑﮕﻴﺮﻯ ﭼﻮﻥ ﺧﻮﺩﺵ ﻫﻢ ﻧﻤﻴﺪﻭﻧﻪ‬ ‫ﺑﺮﮔﺸﺘﻴﻢﺍﺯﻣﺨﺎﺑﺮﺍﺕﻧﺎﻣﻪﮔﺮﻓﺘﻴﻢﺗﺎﺷﺎﻳﺪ‬ ‫ﺳﺎﺩﻩ ﺍﺳﺖ ﭼﻮﻥ ﺍﺯ ﺧﻮﺩﺷﻮﻧﻨﺪ‪ .‬ﻣﺴﻌﻮﺩ‬ ‫ﺍﺩﺍﻣﻪ ﺩﺍﺩ‪ :‬ﻃﺮﻑ ﻛﻠﺖ ﺭﻭ ﭼﻨﺪ ﺑﺎﺭ ﺭﻭ‬
‫ﻛﻰ ﻭﺻﻞ ﻣﻴﺸﻪ؟ ﺣﺎﺟﻰ ﺟﺎﻧﺒﺎﺯ ﺟﻮﺍﺏ‬ ‫ﺑﺎﻭﺭ ﻛﻦ ﺍﻧﺪﺍﺯﻩ ﻳﻚ ﺑﻮﻓﺎﻟﻮ ﺑﻮﺩ ﻭﮔﺮﺩﻧﺶ‬ ‫ﭼﺮﺍ ﺧﻂ ﺗﻮﻗﻴﻒ ﺷﺪﻩ‪ .‬ﺟﺎﻧﺒﺎﺯ ﺑﻬﺶ‬ ‫ﻓﺮﺩﺍ ﺑﻪ ﺩﺍﺩﮔﺴﺘﺮﻯ ﺭﺍﻫﻤﻮﻥ ﺑﺪﻧﺪ‪ .‬ﺑﺎﺯ ﻫﻢ‬ ‫ﮔﻔﺖ ﻓﺮﺩﺍ ﺍﻭﻣﺪﻧﺪ ﺁﮔﻬﻰ ﺯﺩﻧﺪ ﻛﻪ ﻳﻪ‬ ‫ﺳﺮ ﭼﻬﺎﺭﺗﺎﻣﻮﻥ ﮔﺮﻓﺖ ﺍﻣﺎ ﻧﺰﺩ ﻭ ﺧﺪﺍ ﺑﻪ‬
‫ﺩﺍﺩ ﻣﻨﻈﻮﺭﺵ ﺍﻳﻨﻪ ﻛﻪ ﺧﻂ ﻛﻰ ﻭﺻﻞ‬ ‫ﺭﻭ ﺑﺎ ﺗﺒﺮ ﻫﻢ ﻧﻤﻰ ﺷﺪ ﺯﺩ‪ .‬ﺣﺎﺟﻰ ﺟﺎﻧﺒﺎﺯ‬ ‫ﻣﻴﮕﻪ ﺣﺎﻻ ﻳﻪ ﻛﺎﺭﻳﺶ ﺑﻜﻦ! ﺍﻭﻧﻢ ﻣﻴﮕﻪ‬ ‫ﺭﺍﻫﻤﻮﻥ ﻧﺪﺍﺩﻧﺪ‪ .‬ﺑﺎﻻﺧﺮﻩ ﺩﺳﺖ ﺑﻪ ﺩﺍﻣﻦ‬ ‫ﭘﺎﺗﺮﻭﻝ ﺍﺯ ﻣﻨﺎﻓﻘﻴﻦ ﺑﺎ ﺍﻳﻦ ﻣﺸﺨﺼﺎﺕ‬ ‫ﺩﺍﺩﻣﻮﻥ ﺭﺳﻴﺪ ﭼﻮﻥ ﭼﻨﺪ ﺩﻗﻴﻘﻪ ﻗﺒﻞ‬
‫ﻣﻴﺸﻪ! ﺭﻳﻴﺲ ﮔﻔﺖ ﺣﺎﺟﻰ‪ ،‬ﺷﻤﺎ ﺩﻳﮕﻪ‬ ‫ﺟﺮﻳﺎﻥ ﻣﺎ ﺭﻭ ﺗﻌﺮﻳﻒ ﻣﻴﻜﻨﻪ ﻭ ﺁﺧﻮﻧﺪﻩ‬ ‫ﺑﺸﻴﻦ ﺑﺒﻴﻨﻢ ﭼﻪ ﻛﺎﺭ ﻣﻴﺘﻮﻧﻢ ﺑﻜﻨﻢ‪.‬‬ ‫ﻳﻜﻰ ﺍﺯ ﺁﺷﻨﺎﻫﺎ ﺷﺪﻳﻢ ﻛﻪ ﺟﺎﻧﺒﺎﺯ ﺑﻮﺩ ﻭ‬ ‫ﺩﻳﺮﻭﺯ ﺗﻌﺪﺍﺩﻯ ﺍﺯ ﻫﻤﻮﻃﻨﺎﻥ ﻋﺰﻳﺰ‬ ‫ﭼﻨﺪ ﻧﻔﺮ ﺭﻭ ﻛﺸﺘﻪ ﺑﻮﺩﻧﺪ‪ .‬ﻳﺎﺭﻭ ﺳﻮﺍﺭ‬
‫ﭼﺮﺍ ﺍﻳﻦ ﺣﺮﻑ ﺭﻭ ﻣﻰﺯﻧﻴﺪ؟ ﺷﻤﺎ ﻛﻪ‬ ‫ﺑﻬﺶ ﻣﻴﮕﻪ ﻣﺎ ﺭﻭ ﮔﺮﻓﺘﻰ ﺑﺮﺍ ﻳﻪ ﺧﻂ‬ ‫ﺧﻼﺻﻪ‪ ،‬ﺑﻌﺪ ﺍﺯ ﻣﺪﺗﻰ ﺁﺧﻮﻧﺪﻩ ﻣﻴﮕﻪ‬ ‫ﻫﺮ ﺩﻭﺗﺎ ﭘﺎﻫﺎﺵ ﻭ ﻳﻪ ﺩﺳﺘﺶ ﻗﻄﻊ ﺷﺪﻩ‬ ‫ﺭﻭ ﺷﻬﻴﺪ ﻛﺮﺩﻩ ﻭ ﺍﺯ ﺷﺎﻫﺪﻳﻦ ﻣﺎﺟﺮﺍ‬
‫ﻣﻴﺪﻭﻧﻴﺪ ﺳﻴﺴﺘﻢ ﭼﻄﻮﺭﻯ ﻛﺎﺭ ﻣﻴﻜﻨﻪ!‬ ‫ﺗﻠﻔﻦ! ﺑﺎ ﺍﺻﺮﺍﺭ ﺣﺎﺟﻰ ﺟﺎﻧﺒﺎﺯ ﭘﺮﻭﻧﺪﻩ ﺭﻭ‬ ‫ﺣﺎﺟﻰ‪ ،‬ﻓﻘﻂ ﺑﻪ ﺧﺎﻃﺮ ﺷﻤﺎ‪ ،‬ﺩﻩ ﺩﻗﻴﻘﻪ‬ ‫ﺑﻮﺩ ﻭ ﺩﺭﺍﻃﻼﻋﺎﺕ ﻛﺎﺭ ﻣﻰﻛﺮﺩ‪ .‬ﺍﻳﻦ ﺧﻂ‬ ‫ﺗﻘﺎﺿﺎﻣﻨﺪﻳﻢ ﺑﻪ ﺍﻃﻼﻋﺎﺕ ﻣﺤﻞ ﻣﺮﺍﺟﻌﻪ‬ ‫ﭘﺎﺗﺮﻭﻝ ﻣﻴﺸﻪ ﻭ ﻣﻴﺮﻩ‪.‬‬
‫ﺍﻳﻦ ﺣﻜﻢ ﺍﻣﻀﺎ ﺷﺪﻩ! ﺣﺎﺟﻰ‪ ،‬ﺷﻤﺎ ﻛﻪ ﺍﺯ‬ ‫ﻣﻴﺎﺭﻥ‪،‬ﻧﮕﺎﻩﻣﻴﻜﻨﻪﻣﻴﮕﻪﺑﻠﻪﺧﻂﺗﻮﻗﻴﻒ‬ ‫ﺑﺮﻳﺪ ﺑﺎﻻ‪ .‬ﻣﺎ ﻫﻢ ﺑﺎ ﺁﺳﺎﻧﺴﻮﺭ ﺑﺎﻻ ﺭﻓﺘﻴﻢ‬ ‫ﺗﻠﻔﻦ ﺑﺮﺍﻯ ﺑﺎﺑﺎﻡ ﺧﻴﻠﻰ ﻣﻬﻢ ﺑﻮﺩ ﭼﻮﻥ‬ ‫ﻭ ﻣﺴﺘﻨﺪﺍﺕ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺣﺎﺩﺛﻪ ﺑﺎﺯﮔﻮ‬ ‫ﺑﻌﺪ ﻣﺴﻌﻮﺩ ﻣﻴﺮﻩ ﺧﻮﻧﻪ ﻭ ﺩﺭ ﺣﺎﻟﻰ ﻛﻪ‬
‫ﺩﺭ ﺗﻮ ﺍﻭﻣﺪﻳﺪ ﺻﻒ ﺭﻭ ﺩﻳﺪﻳﺪ‪ .‬ﻫﻤﻪ ﺑﺮﺍﻯ‬ ‫ﺷﺪﻩ‪ .‬ﻣﻰﭘﺮﺳﻴﻢ ﺑﺮﺍﻯ ﭼﻰ ﺗﻮﻗﻴﻒ ﺷﺪﻩ؟‬ ‫ﻭ ﺑﻪ ﻃﺒﻘﻪ ﺭﺋﻴﺲ ﺭﺳﻴﺪﻳﻢ‪ .‬ﻳﻪ ﻃﺒﻘﻪ‬ ‫ﺑﻴﺸﺘﺮ ﺍﺯ ﺑﻴﺴﺖ ﺳﺎﻝ ﺑﻮﺩ ﻛﻪ ﺍﻳﻦ ﺧﻂ‬ ‫ﻛﻨﻨﺪ‪ .‬ﻋﺠﺐ ﺳﻨﺎﺭﻳﻮﻳﻰ! ﺣﺎﻻ ﺩﻧﺒﺎﻝ ﺍﺯ‬ ‫ﺍﺯ ﭼﻴﺰﻫﺎﻳﻰ ﻛﻪ ﺩﻳﺪﻩ ﺑﻮﺩ ﺷﻮﻛﻪ ﺷﺪﻩ‬
‫ﺍﻓﺮﺍﺩ ﺧﺎﻧﻮﺍﺩﻩﺷﻮﻥ ﻛﻪ ﺗﻮ ﻧﻮﺑﺖ ﺍﻋﺪﺍﻡ‬ ‫ﻣﻴﮕﻪ ﺍﻳﻦ ﺧﻂ ﺑﻪ ﻫﻤﺮﺍﻩ ﻳﻪ ﺗﻌﺪﺍﺩ ﺧﻂ‬ ‫ﺑﻮﺩ‪ ،‬ﺑﻪ ﺩﺭ ﻭ ﺩﻳﻮﺍﺭ ﻣﺸﺖ ﻣﻰﻛﻮﺑﻪ‪ .‬ﻧﻴﻢ‬
‫ﻫﺴﺘﻨﺪ ﻣﺪﺭﻙ ﺁﻭﺭﺩﻧﺪ ﻛﻪ ﺗﺒﺮﺋﻪ ﺑﺸﻨﺪ‪.‬‬ ‫ﺩﻳﮕﻪ ﻣﺎﻝ ﺍﻃﺮﺍﻓﻴﺎﻥ ﺷﺎﻩ ﺑﻮﺩﻧﺪ ﻭ ﺗﻮﻗﻴﻒ‬ ‫ﺑﻴﻦ ﺑﺮﺩﻥ ﺷﻬﻮﺩ ﻫﺴﺘﻨﺪ!‬ ‫ﺳﺎﻋﺖ ﺑﻌﺪ ﺧﺎﻟﻪﺍﺵ ﻣﻴﺎﺩ ﻭ ﺑﺎ ﺳﺮ ﻭ ﺻﺪﺍ‬
‫ﺣﺎﺟﻰ‪ ،‬ﺍﻣﻀﺎﻯ ﻣﻦ ﺍﻣﻀﺎﻯ ﺁﺧﺮﻩ! ﺑﻬﺶ‬ ‫ﺷﺪﻩ! ﺑﺮﺍﻯ ﭼﻰ ﺧﻂ ﻣﻮﺭﺩﺩﺍﺭ ﺧﺮﻳﺪﻳﺪ؟‬ ‫ﺍﻋﺼﺎﺏﻣﺴﻌﻮﺩﺧﺮﺍﺏﺑﻮﺩ‪.‬ﺑﻬﺶﮔﻔﺘﻢ‬ ‫ﻭ ﻧﺎﺭﺍﺣﺘﻰ ﻣﻴﮕﻪ ﺧﺪﺍ ﻟﻌﻨﺖﺷﻮﻥ ﻛﻨﻪ‬
‫ﻣﻴﮕﻦﺍﻳﺴﺘﮕﺎﻩﺁﺧﺮ!ﺣﺎﻻﮔﺎﻫﻰﺑﻌﻀﻰﻫﺎ‬ ‫ﮔﻔﺘﻴﻢ ﺍﺯ ﻛﺠﺎ ﺑﺪﻭﻧﻴﻢ؟ ﺻﺎﺣﺐ ﺧﻂ‬ ‫ﺻﺤﺒﺖ ﻛﻦ ﺗﺎ ﺭﺍﺣﺖ ﺑﺸﻰ‪ ،‬ﺍﺩﺍﻣﻪ ﺩﺍﺩ‪ :‬ﻳﻪ‬ ‫ﻣﺮﺩﻡ ﺭﻭ ﻛﺸﺘﻨﺪ‪ .‬ﺍﺯ ﺧﺎﻟﻪﺍﺵ ﻣﻰ ﭘﺮﺳﻪ‬
‫ﻣﺪﺍﺭﻛﻰ ﻣﻴﺎﺭﻥ ﺩﺍﻝ ﺑﺮ ﺑﻰ ﮔﻨﺎﻫﻰ ﺍﻭﻥ‬ ‫ﮔﻔﺘﻪ ﺑﻮﺩ ﻣﻦ ﺍﺯ ﻣﺨﺎﺑﺮﺍﺕ ﺧﺮﻳﺪﻡ‪ ،‬ﻛﻰ‬ ‫ﺑﺎﺭ ﺗﻠﻔﻦ ﻣﻐﺎﺯﻩ ﺁﻗﺎﻡ ﻗﻄﻊ ﺷﺪ ﻭ ﺑﻌﺪ ﺍﺯ‬ ‫ﭼﻰ ﺷﺪﻩ‪ ،‬ﻭ ﺧﺎﻟﻪﺍﺵ ﻫﻢ ﺗﻌﺮﻳﻒ ﻣﻰ‬
‫ﻫﻢ ﻓﻘﻂ ﻳﻚ ﻫﻔﺘﻪ ﻣﻮﻧﺪﻩ ﺑﻪ ﺍﻋﺪﺍﻡ‬ ‫ﻣﻴﺮﻩ ﺩﻭﺑﺎﺭﻩ ﺧﻂ ﺭﻭ ﭼﻚ ﻛﻨﻪ؟ ﺣﺎﺟﻰ‬ ‫ﭘﻴﮕﻴﺮﻯ ﻓﻬﻤﻴﺪﻳﻢ ﻛﻪ ﻣﺨﺎﺑﺮﺍﺕ ﺧﻂ ﺭﻭ‬ ‫ﻛﻨﻪ ﻛﻪ ﻳﻪ ﻣﺎﺷﻴﻦ ﺳﭙﺎﻩ ﭼﻨﺪ ﺧﻴﺎﺑﻮﻥ‬
‫ﻃﺮﻑ! ﺣﺎﺟﻰ‪ ،‬ﺣﻜﻢ ﺍﻣﻀﺎ ﺷﺪﻩ ﺑﺎﻳﺪ ﺍﺟﺮﺍ‬ ‫ﺟﺎﻧﺒﺎﺯ ﺗﻮﺿﻴﺢ ﺩﺍﺩ ﻛﻪ ﺍﻳﻦ ﺧﻂ ﺳﺎﻝ‬ ‫ﻣﺼﺎﺩﺭﻩ ﻛﺮﺩﻩ‪ ،‬ﺭﻓﺘﻴﻢ ﮔﻔﺘﻴﻢ ﺍﻳﻦ ﺧﻂ‬ ‫ﺍﻭﻥ ﻃﺮﻑﺗﺮ ﺩﺍﺭﻩ ﻣﺮﺩﻡ ﺭﻭ ﺯﻳﺮ ﻣﻴﮕﻴﺮﻩ‪،‬‬
‫ﺑﺸﻪ! ﻳﻌﻨﻰ ﺑﺎﻳﺪ ﺍﻋﺪﺍﻡ ﺑﺸﻪ! ﺍﻳﻦ ﺑﻨﺪﻩ‬ ‫ﭘﻨﺠﺎﻩ ﻭ ﻫﺸﺖ ﺗﻮﻗﻴﻒ ﺷﺪﻩ ﺑﻌﺪ ﺑﻪ‬ ‫ﻛﻪ ﺑﺪﻫﻰ ﻧﺪﺍﺭﻩ ﭼﺮﺍ ﻗﻄﻊﺍﺵ ﻛﺮﺩﻳﻦ؟‬ ‫ﻭ ﻣﺸﺨﺼﺎﺕ ﻫﻤﻮﻥ ﭘﺎﺗﺮﻭﻝ ﺭﻭ ﻣﻴﺪﻩ‬
‫ﺧﺪﺍﻫﺎ ﻫﻤﻪﺷﻮﻥ ﻭﻝ ﻣﻌﻄﻞﺍﻧﺪ! ﺣﻜﻢ‬ ‫ﻣﺨﺎﺑﺮﺍﺕ ﺩﺍﺩﻩ ﺷﺪﻩ ﻭ ﺑﻪ ﻧﻔﻊ ﺻﻨﺪﻭﻕ‬ ‫ﺣﺘﺎ ﺭﻓﺘﻴﻢ ﭘﻴﺶ ﺭﺋﻴﺲ ﻣﺨﺎﺑﺮﺍﺕ‪ .‬ﭼﻚ‬ ‫ﻛﻪ ﺳﺮﻧﺸﻴﻦﺍﺵ ﺍﻭﻥ ﻃﻮﺭ ﻣﺴﻌﻮﺩ ﺭﻭ‬
‫ﺍﻳﻦ ﻫﻤﻪ ﻣﺮﺍﺣﻞ ﺍﺯﺵ ﮔﺬﺷﺘﻪ‪ ،‬ﺣﺎﻻ ﺑﻴﺎﺩ‬ ‫ﺻﺪ ﺍﻣﺎﻡ ﻓﺮﻭﺧﺘﻪ ﺷﺪﻩ ﺑﻪ ﺁﻗﺎﻯ ﻓﻼﻧﻰ‪،‬‬ ‫ﻛﺮﺩ ﻭ ﮔﻔﺖ ﺍﺻﻼ ﭼﻨﻴﻦ ﺧﻄﻰ ﻭﺟﻮﺩ‬ ‫ﺑﺎ ﻛﻠﺖ ﺷﻜﻨﺠﻪ ﻛﺮﺩﻩ ﺑﻮﺩ‪ .‬ﺩﻭ ﺳﺎﻋﺖ‬
‫ﻟﻐﻮ ﺑﺸﻪ؟! ﻧﻪ ﺣﺎﺟﻰ! ﺣﻜﻢ ﺍﻣﻀﺎ ﺷﺪﻩ ﻭ‬ ‫ﺑﻌﺪ ﺩﻭﺑﺎﺭﻩ ﺳﺎﻝ ﺷﺼﺖ ﻭ ﭼﻬﺎﺭ ﺗﻮﻗﻴﻒ‬ ‫ﻧﺪﺍﺭﻩ‪ .‬ﻣﺎ ﺳﻨﺪ ﻭ ﻗﺒﺾﻫﺎ ﺭﻭ ﻧﺸﻮﻥ‬ ‫ﺑﻌﺪ ﺑﺮﺍﺩﺭﻣﺴﻌﻮﺩ ﺯﻧﮓ ﻣﻴﺰﻧﻪ ﻭ ﻣﻴﮕﻪ‬
‫ﺑﺎﻳﺪ ﺍﻋﺪﺍﻡ ﺑﺸﻪ! ﻣﺎﻝ ﺷﻤﺎ ﻛﻪ ﻓﻘﻂ ﺣﻜﻢ‬ ‫ﺷﺪﻩ ﺑﻪ ﻧﻔﻊ ﺻﻨﺪﻭﻕ ﺻﺪ ﺍﻣﺎﻡ ﻭ ﻫﻤﺎﻥ‬ ‫ﺩﺍﺩﻳﻢ ﻛﻪ ﻫﻤﻪﺷﻮﻥ ﻫﻢ ﭘﺮﺩﺍﺧﺖ ﺷﺪﻩ‬ ‫ﻣﺴﻌﻮﺩ ﺍﺯ ﺧﻮﻧﻪ ﺑﻴﺮﻭﻥ ﻧﺮﻯ ﻳﻪ ﭘﺎﺗﺮﻭﻝ‬
‫ﻳﻚﺧﻂﺗﻠﻔﻨﻪ!ﻣﮕﻪﻗﻴﻤﺘﺶﭼﻨﺪﻩ؟ﺑﺮﻭ‬ ‫ﺳﺎﻝ ﻫﻢ ﺍﻳﻦ ﺁﺷﻨﺎﻯ ﻣﺎ ﺍﺯ ﻣﺨﺎﺑﺮﺍﺕ‬ ‫ﺑﻮﺩ‪ .‬ﺑﻌﺪ ﺍﺯ ﻧﻴﻢ ﺳﺎﻋﺖ ﺭﺋﻴﺲ ﻣﺨﺎﺑﺮﺍﺕ‬ ‫ﺩﺍﺭﻩ ﻣﺮﺩﻡ ﺭﻭ ﺯﻳﺮ ﻣﻴﮕﻴﺮﻩ ﻭ ﭼﻨﺪ ﺩﻗﻴﻘﻪ‬
‫ﺧﺮﻳﺪﺵ ﺍﻻﻥ ﻫﻢ ﺑﻌﺪ ﺍﺯ ﺑﻴﺴﺖ ﻭ ﭼﻨﺪ‬ ‫ﮔﻔﺖ ﺧﻂ ﺷﻤﺎ ﻃﺒﻖ ﺣﻜﻢ ﺩﺍﺩﮔﺴﺘﺮﻯ‬ ‫ﻗﺒﻞ ﺧﻮﺍﻫﺮﺯﺍﺩﻩ ﻣﻮﺳﻮﻯ ﺭﻭ ﺑﺎ ﻛﻠﺖ‬
‫ﻳﻜﻰ ﺩﻳﮕﻪ ﺑﺨﺮ!‬ ‫ﺗﻮﻗﻴﻒ ﺷﺪﻩ ﺑﺮﻳﺪ ﺩﺍﺩﮔﺴﺘﺮﻯ ﻭ ﺍﻭﻧﺠﺎ‬ ‫ﻛﺸﺘﻨﺪ‪ .‬ﻣﺴﻌﻮﺩ ﻫﻢ ﺑﻬﺶ ﻣﻴﮕﻪ ﻫﻤﻮﻧﺎ‬
‫ﺳﺎﻟﻪ ﻛﻪ ﺩﻭﺑﺎﺭﻩ ﺗﻮﻗﻴﻒ ﺷﺪﻩ‪.‬‬ ‫ﭼﻨﺪ ﺳﺎﻋﺖ ﻗﺒﻞ ﺍﻳﻨﺠﺎ ﺑﻮﺩﻧﺪ ﻭ ﺩﺍﺷﺘﻨﺪ‬
‫ﺍﺩﺍﻣﻪ ﺩﺍﺭﺩ‬ ‫ﭘﻴﮕﻴﺮﻯﻛﻨﻴﺪ‪.‬‬
‫ﺭﻓﺘﻴﻢ ﺩﺍﺩﮔﺴﺘﺮﻯ ﻛﻪ ﺍﺻﻼ ﺭﺍﻫﻤﻮﻥ‬