Poets From Iran

"" they whip"

""I am not a story to tell me"

"Film begins with DW Griffith and ends with Abbas Kiarostami."

"My films have been progressing towards a certain kind of minimalism, even though it was never intended. Elements which can be eliminated have been eliminated. This was pointed out to me by somebody who referred to the paintings of Rembrandt and his use of light: some elements are highlighted while others are obscured or even pushed back into the dark. And it's something that we do - we bring out elements that we want to emphasise. I'm not claiming or denying that I have done such a thing but I do believe in [[Robert Bresson|[Robert] Bresson]]'s method of creation through omission, not through addition."

"Believe me, I am still very surprised that I managed to make that film [Close-Up]. When I actually look back on that film, I really feel that I was not the director but instead just a member of the audience. Because the film made itself, to a large extent. The characters involved were very real, I wasn't directing the actors so much as being directed by them. So it was a very particular film."

"From my very first movie, what was my concentration, my inspiration, was I didn't want to narrate something, I didn't want to tell a story. I wanted to show something, I wanted for them to make their own story from what they were seeing."

"The calling of art is to extract us from our daily reality, to bring us to a hidden truth that's difficult to access - to a level that's not material but spiritual."

"To be international, you have to first be local. ... When you take a tree that is rooted in the ground, and transfer it from one place to another, the tree will no longer bear fruit. And if it does, the fruit will not be as good as it was in its original place. This is a rule of nature. I think if I had left my country, I would be the same as the tree."

"I feel like a tree. A tree doesn't feel a duty to start doing something about the earth from which it comes. A tree just has to bear fruit, and leaves and blossoms. It doesn't feel grateful to the earth."

"He was one of those rare artists with a special knowledge of the world, put into words by the great Jean Renoir: ‘Reality is always magic.’ For me, that statement sums up Kiarostami’s extraordinary body of work. Some refer to his pictures as ‘minimal’ or ‘minimalist,’ but it’s actually the opposite: every scene in Taste of Cherry or Where Is the Friend’s House? is overflowing with beauty and surprise, patiently and exquisitely captured. I got to know Abbas over the last 10 or 15 years. He was a very special human being: quiet, elegant, modest, articulate, and quite observant – I don’t think he missed anything. Our paths crossed too seldom, and I was always glad when they did. He was a true gentleman, and, truly, one of our great artists."

"Kiarostami gave the Iranian cinema the international credibility that it has today. ... But his films were unfortunately not seen as much in Iran. He changed the world's cinema; he freshened it and humanised it in contrast with Hollywood's rough version."

"Kiarostami represents the highest level of artistry in the cinema."

"Your greetings they'll ignore."

"The breath coming out of your chest"

"The leafless orchard Is alone day and night With his pure and sad silence."

"In a knapsack of bitter life"

"And this is the friendship of centuries and centuries of death. We saw the fare welling hands, They were sickly. It was the hand of age, it was the hand of the millennium."

"I saw the fare welling hands, They were sickly, When my hand Touched her cold and long fingers Which was from the family of the wailing reed It gripped an eternal grief in its fist The pen broke And pain Like black drops of ink dropped on our papery hearts. I saw the fare welling hands, They were sickly;"

"Stranger to love and the benevolent hand of age...... History has recorded on our papery hearts By the reed And each partition of the reed Complains of the Masnavi of our groans: ...........?? The lines in your hands (these winding roads) Is familiar to my eye. Believe me The lines in your hand Are more familiar to me than my own lines... Ah O friend... They buried us together in the grave A thousand years ago,"

"We are two walls,"

"A dumb halo of sorrow lurks in Shirin's cold gaze,"

"Thus to the Lord doth Asha, the Truth, reply: "No guide is known who can shelter the world from woe, None who knows what moves and works Thy lofty plans.""

"Truth is best (of all that is) good. As desired, what is being desired is truth for him who (represents) the best truth."

"Since the classical Greeks already, it has been common to date Zarathuštra to the 6th century BC, hardly a few generations before the Persian wars. In popular literature, this date is still given, but scholars have now settled for an earlier date: “The archaism of the Gāthās would incline us to situate Zarathuštra in the very beginning of the first millennium BCE, if not even earlier.” (Varenne 2006) But how much earlier? According to leading scholar SkjaervØ, “Zoroastrianism (…) originated some four millennia ago”."

"Zarathustra was the first to see in the struggle between good and evil the essential cycle in the working of things. The translation of morality into the realm of metaphysics, as force, cause, as end in itself, is his work. But the very question presents its own answer. Zarathustra created this most fateful of all errors—morality; therefore he must be the first to recognize it."

"But Zarathustra made it clear in which direction the answer lay; it is towards the artist-psychologist, the intuitional thinker. There are very few such men in the world's literature; the great artists are not thinkers, the great thinkers are seldom artists."

"Dualistic religions flourished for more than a thousand years. Sometime between 1500 BC and 1000 BC a prophet named Zoroaster (Zarathustra) was active somewhere in Central Asia. His creed passed from generation to generation until it became the most important of dualistic religions - Zoroastrianism. Zoroastrians saw the world as a cosmic battle between the good god Ahura Mazda and the evil god Angra Mainyu."

"Among the Chaldeans the most famous name is that of Zoroaster, who is held to have been the author of their religion, their civil policy, their sciences, and their magic. He taught the doctrine of two great principles, the one the author of good, the other of evil. He prohibited the use of images in the ceremonies of religion, and pronounced that nothing deserved homage but fire, and the sun, the centre and the source of fire, and these perhaps to be venerated not for themselves, but as emblematical of the principle of all good things. He taught astronomy and astrology. We may with sufficient probability infer his doctrines from those of the Magi, who were his followers. He practised enchantments, by means of which he would send a panic among the forces that were brought to make war against him, rendering the conflict by force of arms unnecessary. He prescribed the use of certain herbs as all−powerful for the production of supernatural effects. He pretended to the faculty of working miracles, and of superseding and altering the ordinary course of nature.—There was, beside the Chaldean Zoroaster, a Persian known by the same name, who is said to have been a contemporary of Darius Hystaspes."

"“there is no evidence for thinking that the Zoroastrian message was meant for the Iranians alone. On the-contrary, history suggests that the exact opposite is likely, and there are also indisputable facts … which show clearly that Zoroaster’s teaching was addressed, earlier on at least to all men ... whether they were Iranians or not, Proto-Indoaryans or otherwise…”"

"Like Manu and Vyâsa in India, Zarathustra is a generic name for great reformers and law-givers. The hierarchy began with the divine Zarathustra in the Vendîdâd, and ended with the great, but mortal man, bearing that title, and now lost to history. There were, as shown by the Dabistan, many Zoroasters or Zarathustras. As related in the Secret Doctrine, Vol. II., the last Zoroaster was the founder of the Fire-temple of Azareksh, many ages before the historical era. Had not Alexander destroyed so many sacred and precious works of the Mazdeans, truth and philosophy would have been more inclined to agree with history, in bestowing upon that Greek Vandal the title of “the Great”."

"It is with such exact dates in hand, and with the utterly extinct language of the Zend, whose teachings are rendered, probably in the most desultory manner, by the Pahlavi translation—a tongue, as shown by Darmsteter, which was itself growing obsolete so far back as the Sassanides— that our scholars and Orientalists have presumed to monopolise to themselves the right of assigning hypothetical dates for the age of the holy prophet Zurthust. But the Occult records claim to have the correct dates of each of the thirteen Zoroasters mentioned in the Dabistan. Their doctrines, and especially those of the last (divine) Zoroaster, spread from Bactria to the Medes; thence, under the name of Magism, incorporated by the Adept-Astronomers in Chaldea, they greatly influenced the mystic teachings of the Mosaic doctrines, even before, perhaps, they had culminated into what is now known as the modern religion of the Parsis."

"Zarathustra (Zend). The great lawgiver, and the founder of the religion variously called Mazdaism, Magism, Parseeїsm, Fire-Worship, and Zoroastrianism. The age of the last Zoroaster (for it is a generic name) is not known, and perhaps for that very reason. Xanthus of Lydia, the earliest Greek writer who mentions this great lawgiver and religious reformer, places him about six hundred years before the Trojan War. But where is the historian who can now tell when the latter took place? Aristotle and also Eudoxus assign him a date of no less than 6,000 years before the days of Plato, and Aristotle was not one to make a statement without a good reason for it. Berosus makes him a king of Babylon some 2,200 years B.C.; but then, how can one tell what were the original figures of Berosus, before his MSS. passed through the hands of Eusebius, whose fingers were so deft at altering figures, whether in Egyptian synchronistic tables or in Chaldean chronology? Haug refers Zoroaster to at least 1,000 years B.C.; and Bunsen (God in History, Vol. I., Book iii., ch. vi., p. 276) finds that Zarathustra Spitama lived under the King Vistaspa about 3,000 years B.C., and describes him as “one of the mightiest intellects and one of the greatest men of all time”."

"The laws of Manu are the doctrines of Plato, Philo, Zoroaster, Pythagoras, and of the Kabala. The esoterism of every religion may be solved by the latter. The kabalistic doctrine of the allegorical Father and Son, or Xlarrjp and Aoyos is identical with the groundwork of Buddhism. Moses could not reveal to the multitude the sublime secrets of religious speculation, nor the cosmogony of the universe ; the whole resting upon the Hindu Illusion, a clever mask veiling the Sanctum Sanctorum, and which has misled so many theological commentators. (p. 271)"

"Zoroaster, Pythagoras, Epicharmus, Empedocles, Kebes, Euripides, Plato, Euclid, Philo, Boethius, Virgil, Marcus Cicero, Plotinus, Iamblichus, Proclus, Psellus, Synesius, Origen, and, finally, Aristotle himself, far 'from denying our immortality, support it most emphatically. (p. 251)"

"If we carefully trace the terms nazar, and nazaret, throughout the best known works of ancient writers, we will meet them in connection with “Pagan” as well as Jewish adepts. Thus, Alexander Polyhistor says of Pythagoras that he was a disciple of the Assyrian Nazarrt, whom some suppose to be Ezekiel. Diogenes Laertius states most positively that Pythagoras, after being initiated into all the Mysteries of the Greeks and barbarians, “went into Egypt and afterward visited the Chaldeans and Magi;” and Apuleius maintains that it was Zoroaster who instructed Pythagoras. (p. 140)"

"News arrived from Estakhan that the fire of the chief temple of Persia, which had burned for a thousand years, had become extinguished [at the time of the birth of Muhammad]."

"Thou shouldst not become presumptuous through life; for death comes upon thee at last, and the perishable part falls to the ground."

"Thou shouldst not become presumptuous through great connections and race; for in the end thy trust is on thine own deeds.(p. 60)"

"Thou shouldst not become presumptuous through much treasure and wealth; for in the end it is necessary for thee to leave all."

"In forming a store of good works thou shouldst be diligent, so that it may come to thy assistance among the spirits."

"From an ill-natured man take no loan."

"With a drunken man do not walk on the road."

"With a foolish man make no dispute."

"With an ignorant man thou shouldst not become a confederate and associate."

"With an ill-famed man form no connection."

"With a greedy man thou shouldst not be a partner, and do not trust him with the leadership."

"With a malicious man carry on no conflict, and do not molest him in any way whatever."

"Choose a wife who is of character, because that one is good who in the end is more respected. (p. 60)"

"Practice no sloth, so that the duty and good work, which it is necessary for thee to do, may not remain undone. (p. 59)"

"Bear no improper envy, so that thy life may not become tasteless."