Rise of Indus Civilization, Ruk Sindhi Flipbook PDF

Rise of Indus Civilization Author: Ruk Sindhi Book in Sindhi Language

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‫‪Rise of Indus‬‬ ‫‪Civilization‬‬ ‫ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﺍﻭﺳﺮ‬ ‫)ﺍﻭﺍﺋﻞ ﮐﺎﻥ ‪ 1500‬ﻕ ﻡ(‬

‫ﻣﺼﻨﻒ‪:‬‬ ‫ﺭ ﺳﻨﮅﻱ‬

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‫ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﺍﻭﺳﺮ‬:‫ﺘﺎﺏ ﺟﻮ ﻧﺎﻟﻮ‬ ‫ ﺭ ﺳﻨﮅﻱ‬: ‫ﻟﻴﮑ‬ : ‫ﮀﭙﺎﺋﻴﻨﺪ‬ : ‫ﮀﭙﻴﻨﺪ‬ ‫ﻉ‬2016 ‫ ﻣﺎﺭﭺ‬،‫ ﭘﻬﺮﻳﻮﻥ‬:‫ﺍﻳﺪﻳﺸﻦ‬ :‫ﻗﻴﻤﺖ‬

Title: Sindhu Sabhita je Owsar (Rise of Indus Civilization) Author: Ruk Sindhi Published by: Printed by: Edition: First, March 2016 Price:

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‫ﺗﺮﺗﻴﺐ‬ ‫‪ ‬ﻣﻬﺎﮖ‬ ‫‪ .1‬ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﺍﺭﺿﻴﺎﺗﻲ ﺟﺎﮔﺮﺍﻓﻲ‬ ‫‪ .2‬ﺗﻬﺬﻳﺒﻲ ۽ ﺳﻴﺎﺳﻲ ﺟﺎﮔﺮﺍﻓﻲ‬ ‫‪ .3‬ﺳﻨﮅﻭ ﻣﺎﭤﺮ ۾ ﺍﻭﺍﺋﻠﻲ ﺍﻧﺴﺎﻧﻲ ﺁﺑﺎﺩﻳﻮﻥ‬ ‫‪ .4‬ﺳﻨﮅﻭ ﻣﺎﭤﺮ ۾ ﮘﻮﭠﺎﮢﻴﻮﻥ ﺯﺭﻋﻲ ﺛﻘﺎﻓﺘﻮﻥ‬ ‫‪ .5‬ﺳﻨﮅﻭ ﻣﺎﭤﺮ ۾ ﺷﻬﺮﻱ ﺭﻳﺎﺳﺖ ﺟﻮ ﺑﻨﻴﺎﺩ‬ ‫‪ .6‬ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﺎ ﻗﺪﻳﻢ ﻣﺎﮖ‬ ‫‪ .7‬ﺳﻨﮅﻭ ﻣﺎﭤﺮ ۾ ﺷﻬﺮﻱ ﺭﻳﺎﺳﺖ ﺟﻲ ﻣﻌﺎﺷﺮﺗﻲ ﺣﺎﻟﺖ‬ ‫‪ .8‬ﺳﻨﮅﻭ ﻣﺎﭤﺮ ۾ ﺷﻬﺮﻱ ﺭﻳﺎﺳﺖ ﺟﻮ ﻣﻌﺎﺷﻲ ﺗﺠﺰﻳﻮ‬ ‫‪ .9‬ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﻭﺍﺭﺛﻦ ﺟﻲ ﭔﻮﻟﻲ ۽ ﻟﭙﻲ‬ ‫‪ .10‬ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﺷﻬﺮﻱ ﺭﻳﺎﺳﺖ ۾ ﻣﺬﻫﺐ ۽ ﻧﻈﺮﻳﺎ‬ ‫‪ .11‬ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﺷﻬﺮﻱ ﺭﻳﺎﺳﺖ ﺟﺎ ﭘﺮ ﻳﻬﻪ ﺳﺎﻥ ﻻﮘﺎﭘﺎ‬ ‫‪ .12‬ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﻋﻮﺍﻡ ﺟﻮ ﻧﺴﻠﻲ ﺟﺎﺋﺰﻭ‬ ‫‪ .13‬ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﺯﻭﺍﻝ ﺟﻮ ﻣﻔﺮﻭﺿﻮ‬ ‫‪ .14‬ﻣﺎﺧﺬﺍﺕ‬

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‫ﻣﻬﺎﮖ‬ ‫ﺳﻨﮅ ﺟﻲ ﺗﺎﺭﻳﺦ ﺗﻲ ﺳﻨﮅﻱ ﭔﻮﻟﻲ ِء ۾ ﺍﭸﺎﻥ ﺳﻮﮄﻭ ﺳﺎﺋﻨﺴﻲ ﺑﻨﻴﺎﺩﻥ ﺗﻲ ﻮﺑﻪ ﻢ‬ ‫ﻧﻪ ﭤﻴﻮ ﺁﻫﻲ‪ .‬ﺗﺎﺭﻳﺦ ﺟﻲ ﺟﺪﻳﺪ ﻧﻘﻄﻲ ﻧﻈﺮ ﻣﻮﺟﺐ ﺟﻨﻬﻦ ﻧﻤﻮﻧﻲ ﺳﻨﮅ ﺟﻲ ﺗﺎﺭﻳﺦ ﻟﮑﮡ‬ ‫ﮔﻬﺮﺟﻲ‪ ،‬ﺍﻥ ﺳﻠﺴﻠﻲ ۾ ﺎﺑﻪ ﺍﮘﭝﺮﺍﺋﻲ ﻧﻪ ﭤﻲ ﺳﮕﻬﻲ ﺁﻫﻲ‪ .‬ﺧﺎﺹ ﺮﻱ ﺩﻧﻴﺎ ﺍﻧﺪﺭ ﺳﻨﮅﻭ‬ ‫ﻣﺎﭤﺮﻱ ﺟﻲ ﺗﻬﺬﻳﺐ ﺗﻲ ﺟﻴ ﺎ ﺟﺪﻳﺪ ﺗﺤﻘﻴﻖ ﭤﻲ ﺭﻫﻲ ﺁﻫﻲ‪ .‬ﺍﻥ ﮐﺎﻥ ﻫﺘﺎﻥ ﺟﻲ ﻣﺎﮢﻬﻦ ﮐﻲ ﺍﮠ‬ ‫ﭴﺎﮠ ﺭﮐﻴﻮ ﻭﻳﻮ ﺁﻫﻲ‪ .‬ﺍﭲ ﺑﻪ ﮐﻴﻦ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺑﺎﺑﺖ ﺑﺮﺻﻐﻴﺮ ﺗﻲ ﺑﺮﻃﺎﻧﻮﻱ ﺑﻴﭡ ﻴﺖ ﻭﺍﺭﻱ‬ ‫ﺩﻭﺭ ﻳﻌﻨﻲ ‪ 80‬ﮐﺎﻥ ‪ 90‬ﺳﺎﻝ ﺍﮖ ﺟﻮ ﻳﻞ ﻳﺎ ﻃﺌﻪ ﻴﻞ ﭤﻴﻮﺭﻳﻮﻥ ﭘ ﻫﺎﻳﻮﻥ ﻭﭸﻦ ﭤﻴﻮﻥ‪ .‬ﺍﭲ‬ ‫ﺑﻪ ﺍﻫﻮ ﭘ ﻫﺎﻳﻮ ﭤﻮ ﻭﭸﻲ ﺗﻪ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﺟﻲ ﺳﭝﻴﺘﺎ ﺟﻲ ﻭﺍﺭﺙ ﺩﺭﻭﺍ ﻧﺴﻞ ﺟﺎ ﻣﺎﮢﻬﻮ ﻫﺌﺎ‪.‬‬ ‫ﺍﭲ ﺑﻪ ﺍﻫﻮ ﭼﻴﻮ ﭘﻴﻮ ﻭﭸﻲ ﺗﻪ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﺟﻲ ﺳﭝﻴﺘﺎ ﺟﻲ ﺯﻭﺍﻝ ﺟﺎ ﺎﺭﮠ ﺳﻨﮅ ﺗﻲ ﻳﻮﺭﭖ‬ ‫ﮐﺎﻥ ﺳﻴﻨ ﺮﻝ ﺍﻳﺸﻴﺎ ﺭﺳﺘﻲ ﻬﻲ ﺁﻳﻞ ﺁﺭﻳﻦ ﺟﻮ ﺣﻤﻠﻮ ﻫﻮ‪ .‬ﺟﻦ ﻳﻮﺭﭘﻲ ﻧﺴﻞ ﺟﻲ ﺁﺭﻳﻦ ﺳﻨﮅ‬ ‫ﺟﻲ ﻫﻦ ﭜﺮﺋﻲ ﭜﺎﮘﺌﻲ ﭘﺮﮘﮣﻲ ﺟﻲ ﺷﻬﺮﻱ ﺗﻬﺬﻳﺐ ﮐﻲ ﺭﺍﺕ ﻭﭺ ۾ ﻧﺎﺱ ﺮﻱ ﮀ ﻳﻮ‪ .‬ﺳﻨﺪﻥ‬ ‫ﺷﻬﺮ ﺍﺟﺎ ﻱ ﮀ ﻳﺎ‪ ،‬ﮐﻴﻦ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﻣﺎﻥ ﻧﻴ ﺎﻟﻲ ﺋﻲ‪ ،‬ﺍﻥ ﺟﺎ ﻭﺍﻟﻲ ﻭﺍﺭﺙ ﭘﺎﮠ ﭤﻲ ﻭﻳﭡﺎ‪.‬‬ ‫ﺁﺭﻳﻦ ﺟﻲ ﺣﻤﻠﻲ ﺳﺒﺐ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻬ ﻱ ﺗﺮﻗﻲ ﻳﺎﻓﺘﻪ ﺗﻬﺬﻳﺐ ﺟﺎ ﻭﺍﺭﺙ‪ ،‬ﺟﻦ ﮐﻲ ﻣﺎﻫﺮ ﻫﻦ‬ ‫ﮐﺎﻥ ﺍﮖ ﺩﺭﺍﻭ ﻗﺮﺍﺭ ﻳﻦ ﭘﻴﺎ‪ ،‬ﺳﻲ ﻫﺘﺎﻥ ﭜﭹﻲ ﻭﭸﻲ‪ ،‬ﻫﻨﺪﺳﺘﺎﻥ ﺟﻲ ﺍﮐﮣﻴﻦ ﺭﻳﺎﺳﺘﻦ ﺗﺎﻣﻞ‬ ‫ﻧﺎ ﻭ‪ ،‬ﺮﻧﺎ ﺎ ۽ ﺗﻴﻠﮕﻮ ﻧ ﺘﺎ‪ .‬ﺟ ﻫﻦ ﺗﻪ ﻫﺎﮢﻲ ﺍﻥ ﺩﻋﻮﻯ ﮐﻲ ﻧﺌﻴﻦ ﺗﺤﻘﻴﻖ ﺑﻌﺪ ﻣﺎﻫﺮﻥ ﺭﺩ‬ ‫ﺮﻱ ﮀ ﻳﻮ ﺁﻫﻲ‪ .‬ﻳﻮﺭﭘﻲ ﺁﺭﻳﻦ ﺟﻮ ﺗﺼﻮﺭ ﭘﻬﺮﻳﻮﻥ ﭜﻴﺮﻭ ﻓﺮﺍﻧﺴﻴﺴﻲ ﻣﺎﻫﺮ ﺟﻮﺯﻑ ﺁﺭﭤﺮ‬ ‫)‪ (Joseph Arthur, Comte de Gobineau‬ﭘﻴﺶ ﻴﻮ‪ .‬ﻫﻦ ‪1855‬ﻉ ﮄﺍﺭﻱ‬ ‫ﭘﻨﻬﻨﺠﻲ ﺘﺎﺏ ‪(An Essay on the Inequality of the Human‬‬ ‫)‪ Races‬۾ ﺁﺭﻳﺎ ﻧﺴﻞ ﺟﻲ ﺑﺮﺗﺮﻱ ﺟﻮ ﺗﺼﻮﺭ ﭘﻴﺶ ﻴﻮ‪ .‬ﺳﻨﺪﺱ ﺍﻥ ﺗﺼﻮﺭ ﮐﻲ ‪19‬‬ ‫ﺻﺪﻱ ﺟﻲ ﻭﭺ ﮄﺍﺭﻱ ﺑﺮﻃﺎﻧﻮﻱ ﺟﺮﻣﻦ ﻧﺴﻞ ﺟﻲ ﻫ ﭔﻮﻟﻲ ﻣﺎﻫﺮ ۽ ﺁﺭ ﻴﺎﻻﺟﺴ ﻣﻴ ﺲ‬ ‫ﻣﻮﻟﺮ )‪ (Max Muller‬ﻫﭥﻲ ﻧﻲ‪ .‬ﻣﻴ ﺲ ﻣﻮﻟﺮ ﺁﺭﻳﺎ ﻧﺴﻞ ﮐﻲ ﺩﻧﻴﺎ ﺟﻮ ﺍﻋﻠﻰ ﻧﺴﻞ‬ ‫ﻗﺮﺍﺭ ﻳﻨﺪﻱ‪ ،‬ﺍﻥ ﻧﺴﻞ ۽ ﺳﻨﺪﺱ ﭔﻮﻟﻲ ﮐﻲ ﺑﺎﻗﻲ ﺩﻧﻴﺎ ۽ ﺧﺎﺹ ﺮﻱ ﮐﮡ ﺍﻳﺸﻴﺎ ﺟﻲ ﭔﻮﻟﻴﻦ‬ ‫ﺟﻮ ﺑﻨﻴﺎﺩ ﻗﺮﺍﺭ ﻳﮡ ﺟﻲ ﻮﺷﺶ ﺌﻲ ۽ ﺍﻧ ﻭ ﺁﺭﻳﻦ ﭔﻮﻟﻴﻦ ﺟﻮ ﺑﻲ ﺑﻨﻴﺎﺩ ﻣﻔﺮﻭﺿﻮ ۽‬ ‫ﻓﺎﺭﻣﻮﻟﻮ ﻗﺎﺋﻢ ﻴﻮ‪ .‬ﺟﻨﻬﻦ ﮐﻲ ﺍﮘﺘﻲ ﻫﻠﻲ ﺑﺮﻃﺎﻧﻮﻱ ﻣﺤﻘﻘﻦ ﺑﻨﻴﺎﺩ ﺑﻨﺎﺋﻲ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﺗﻲ‬ ‫ﻳﻮﺭﭘﻲ ﺁﺭﻳﻦ ﺟﻲ ﺣﻤﻠﻲ ﺟﻲ ﺑﻲ ﺑﻨﻴﺎﺩ ﭤﻴﻮﺭﻱ ﮐﻲ ﺍﮘﺘﻲ ﻭﮄﺍﻳﻮ‪ .‬ﺟﻨﻬﻦ ﺟﻮ ﺣﻘﻴﻘﺘﻦ ﺳﺎﻥ‬ ‫ﻮﺑﻪ ﻭﺍﺳﻄﻮ ﻧﻪ ﻫﻮ‪ .‬ﺍﺻﻞ ۾ ﺍﻥ ﭤﻴﻮﺭﻱ ﺟﻮ ﺑﻨﻴﺎﺩ ﺟﺮﻣﻦ ﻧﺴﻞ ﭘﺮﺳﺘﻲ ۽ ﺑﺮﻃﺎﻧﻮﻱ‬ ‫ﺑﻴﭡﻴ ﻴﺖ ﺳﻮﭺ ﺗﻲ ﭔﮅﻝ ﻫﻮ‪ ،‬ﮀﺎ ﺎﮠ ﺗﻪ ﺟﻨﻬﻦ ﻭﻗﺖ ﻣﻮﻫﻦ ﺟﻮ ﺩ ﻭ ۽ ﻫ ﺍﭘﺎ ﺟﻲ ﻗﺪﻳﻢ‬ ‫ﺁﺛﺎﺭﻥ ﺟﻲ ﮐﻮ ﺎﺋﻲ ﻳﻮﺭﭘﻲ ﺁﺭ ﻴﺎﻻﺟﺴ ﻦ ﺌﻲ ﺗﻪ ﻫﻨﻦ ﻻ ِء ﺍﻫﺎ ﺣﻘﻴﻘﺖ ﺗﺴﻠﻴﻢ ﺮﮠ‬ ‫ﺍﻧﺘﻬﺎﺋﻲ ﮐﺌﻲ ﻫﺌﻲ ﺗﻪ ﺟﻨﻬﻦ ﺩﻳﺲ ﺗﻲ ﻫﻮ ﻗﺎﺑﺾ ﺁﻫﻦ‪ ،‬ﺍﻥ ﺟﻲ ﻣﺎﺿﻲ ﺎ ﺍﻳﺘﺮﻱ ﺷﺎﻧﺪﺍﺭ‬ ‫ﭤﻲ ﺳﮕﻬﻲ ﭤﻮ‪ .‬ﺍﻥ ﺮﻱ ﺗﻌﺼﺐ ﺟﻲ ﺑﻨﻴﺎﺩ ﺗﻲ ﻳﻮﺭﭘﻲ ﻣﺎﻫﺮﻥ ﻫﺘﺎﻥ ﺟﻲ ﺍﺻﻠﻮ ﻦ‬ ‫ﺭﻫﺎ ﻦ ﮐﻲ ﻧﻔﺴﻴﺎﺗﻲ ﻃﻮﺭ ﻏﻼﻡ ﺭﮐﮡ ۽ ﭘﻨﻬﻨﺠﻲ ﺑﺮﺗﺮﻱ ۽ ﺑﻴﭡ ﻴﺖ ﺟﻮ ﺟﻮﺍﺯ ﭘﺌﺪﺍ‬ ‫ﺮﮠ ﻻ ِء ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﺗﻲ ﻳﻮﺭﭘﻲ ﻧﺴﻞ ﺟﻲ ﺁﺭﻳﻦ ﺟﻲ ﺣﻤﻠﻲ ﺟﻮ ﻣﻔﺮﻭﺿﻮ ﮔﻬ ﻳﻮ‪ .‬ﺟﻨﻬﻦ‬ ‫ﮐﻲ ﺍﮘﺘﻲ ﻫﻠﻲ ﻣﺎﻫﺮﻥ ﺳﺎﺋﻨﺴﻲ ﺛﺒﻮﺗﻦ ﺳﺎﻥ ﺭﺩ ﺮﻱ ﮀ ﻳﻮ‪ .‬ﺗﺎﺯﻭ ﺳﻴﻨ ﺮ ﺁﻑ ﺳﻴﻠﻴﻮﻟﺮ‬ ‫ﺍﻳﻨ ﻣﻮﻟﻴ ﻴﻮﻟﺮ ﺑﺎﺋﻴﻮﻻﺟﻲ ﺟﻲ ﺳﺎﺋﻨﺴﺪﺍﻧﻦ ‪(Scientists from the Centre for‬‬

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‫)‪ Cellular and Molecular Biology‬ﮔﺎﺋﻨﺸﻮﺍﺭ ﭼﻮﺑﻲ ۽ ﺍ ﺮ ﻤﺎﺭﺍﺳﺎﻣﻲ‬ ‫ﭤﻨﮕﺎﺭﺍﺝ ﺁﻣﺮﻳ ﺎ ﺟﻲ ﻫ ﺗﺤﻘﻴﻘﻲ ﺟﻨﺮﻝ ‪(American Journal of Human‬‬ ‫)‪ Genetics‬۾ ﺁﺭﻳﻦ ﺟﻲ ﻣﻔﺮﻭﺿﻲ ﮐﻲ ﻣ ﻤﻞ ﻃﺮﺡ ﺭﺩ ﻴﻮ ﺁﻫﻲ‪ .‬ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺗﻲ‬

‫ﺗﺤﻘﻴﻖ ﻨﺪ ﺍﻧﻬﻦ ﺳﺎﺋﻨﺴﺪﺍﻧﻦ ﺟﻮ ﺗﻌﻠﻖ ﺍﺳ ﻮﻧﻴﺎ‪ ،‬ﭜﺎﺭﺕ ۽ ﭔﻴﻦ ﻣﻠ ﻦ ﺳﺎﻥ ﺁﻫﻦ‪ .‬ﺟﻦ‬ ‫ﺎﺭ ﻮ ﻳﻮﻧﻴﻮﺭﺳ ﻲ ﺍﺳ ﻮﻧﻴﺎ ﺟﻲ ﺗﻌﺎﻭﻥ ﺳﺎﻥ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﺟﻲ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺗﻲ ﺟﻴﻨﻴ‬ ‫)‪ (Genetics‬ﺑﻨﻴﺎﺩﻥ ﺗﻲ ﺗﺤﻘﻴﻖ ﺌﻲ ﺁﻫﻲ‪.‬‬ ‫ﺧﻮﺩ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﻭﺍﺭﺛﻦ ﮐﻲ ﺩﺭﺍﻭ ﻧﺴﻞ ﺟﺎ ﻗﺮﺍﺭ ﻳﮡ ﺑﻪ ﺁﺭﻳﻦ ﺟﻲ ﺣﻤﻠﻲ‬ ‫ﺑﺎﺑﺖ ﺟﻮ ﻳﻞ ﺍﻥ ﻣﻔﺮﻭﺿﻲ ﮐﻲ ﺟﻮﺍﺯ ﺑﺨﺸﮡ ﻫﻴﻮ‪ .‬ﺟﻨﻬﻦ ﻣﻮﺟﺐ ﺁﺭﻳﻦ ﺟﻲ ﺣﻤﻠﻲ ﻭﻗﺖ‬ ‫ﺟﻴ ﻲ ﺩﻳﺲ ﮄﮢﻲ ﻫﺘﺎﻥ ﻟ ﻱ ﻭﭸﻲ ﮐﮡ ﻫﻨﺪﺳﺘﺎﻥ ۾ ﺁﺑﺎﺩ ﭤﻴﺎ‪ ،‬ﺍﻫﻲ ﻣﻮﺟﻮﺩﻩ ﺩﺭﺍﻭ ﻧﺴﻞ‬ ‫ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻦ ﭤﺎ‪ .‬ﻫﺘﻲ ﺳﻮﺍﻝ ﭘﺌﺪﺍ ﭤﺌﻲ ﭤﻮ ﺗﻪ ﺟﻦ ﻣﺎﮢﻬﻦ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻬ ﻱ‬ ‫ﺷﺎﻧﺪﺍﺭ ﺷﻬﺮﻱ ﺗﻬﺬﻳﺐ ﮐﻲ ﺟﻨﻢ ﻧﻮ‪ ،‬ﺳﻲ ﺁﺧﺮ ﺎﺭ ﺍﻥ ﺳﺎﮘﻲ ﺗﻬﺬﻳﺐ ﺟﻮ ﭰﻬﻼ ُء ﮐﮡ‬ ‫ﻫﻨﺪﺳﺘﺎﻥ ۾ ﮀﻮ ﻧﻪ ﺮﻱ ﺳﮕﻬﻴﺎ؟ ﻫﻨﻦ ﺗﺎﻣﻞ ﻧﺎ ﻭ‪ ،‬ﺗﻴﻠﮕﻮ‪ ،‬ﺮﻧﺎ ﺎ ۾ ﻫ ﺍﭘﺎ‪ ،‬ﻣﻮﻫﻦ ﺟﻲ‬ ‫ﺩ ﻱ ۽ ﭼﺎﻧﻬﻮﻥ ﺟﻲ ﺩ ﻱ ﺟﻬ ﺍ ﺳﮅﺭﻳﻞ ﺷﻬﺮ ﮀﻮ ﻧﻪ ﺍ ﻳﺎ؟ ﻫﻦ ﻭﻗﺖ ﺗﺎﺋﻴﻦ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺟﻲ‬ ‫ﻣﺎﻫﺮﻥ ﮐﻲ ﮐﮡ ﻫﻨﺪﺳﺘﺎﻥ ﻣﺎﻥ ﺍﻫ ﻱ ﻨﻬﻦ ﺑﻪ ﺳﮅﺭﻳﻞ ﺗﻬﺬﻳﺐ ﺟﺎ ﺁﺛﺎﺭ ﻧﻪ ﻣﻠﻴﺎ ﺁﻫﻦ‪ ،‬ﺟﻦ ﺟﻮ‬ ‫ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﺗﻬﺬﻳﺐ ﺳﺎﻥ ﻮ ﻻﮘﺎﭘﻮ ﻇﺎﻫﺮ ﭤﻲ ﺳﮕﻬﻲ‪ .‬ﺍﻥ ﺮﻱ ﻳﻮﺭﭘﻲ ۽ ﺧﺎﺹ‬ ‫ﺮﻱ ﺟﺮﻣﻦ ﺁﺭ ﻴﺎﻻﺟﺴ ﻦ ﻃﺮﻓﺎﻥ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﻭﺍﺭﺛﻦ ﮐﻲ ﺩﺭﻭﺍ ﻗﺮﺍﺭ ﻳﮡ ﭘﻮﻳﺎﻥ ﭘﮡ‬ ‫ﺁﺭﻳﻦ ﺟﻲ ﺣﻤﻠﻲ ﻭﺍﺭﻱ ﻣﻔﺮﻭﺿﻲ ﮐﻲ ﺳﭻ ﺛﺎﺑﺖ ﺮﮠ ﺟﻲ ﻮﺷﺶ ﻫﺌﻲ‪ .‬ﺟﻨﻬﻦ ﮐﻲ‬ ‫ﺍﮘﺘﻲ ﻫﻠﻲ ﺍﻧﺴﺎﻧﻲ ﻋﻠﻢ ۽ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺟﻲ ﻣﺎﻫﺮﻥ ﺛﺒﻮﺗﻦ ﺳﺎﻥ ﺭﺩ ﺮﻱ ﮀ ﻳﻮ ﺁﻫﻲ‪ .‬ﻫﻦ‬ ‫ﺘﺎﺏ ۾ ﺍﻫﺎ ﮘﺎﻟﻬﻪ ﺟﺪﻳﺪ ۽ ﺗﺎﺯﻱ ﭤﻴﻞ ﺗﺤﻘﻴﻖ ﺟﻲ ﺑﻨﻴﺎﺩ ﺗﻲ ﺛﺎﺑﺖ ﺮﮠ ﺟﻲ ﻮﺷﺶ‬ ‫ﺌﻲ ﻭﺋﻲ ﺁﻫﻲ ﺗﻪ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﺎ ﻭﺍﺭﺙ ﺩﺭﺍﻭ ﻱ ﻧﺴﻞ ﺟﺎ ﻧﻪ ﻫﺌﺎ‪ ،‬ﭘﺮ ﻫﻮ ﻫﻦ ﺋﻲ ﮄﺭﺗﻲ ﺟﺎ‬ ‫ﺁﮘﺎ ﻲ ﺳﻨﮅﻱ ﻧﺴﻞ ﺟﺎ ﻣﺎﮢﻬﻮ ﻫﺌﺎ‪ .‬ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺩﺭﺍﻭ ﻱ ﺗﻬﺬﻳﺐ ﻧﻪ ﭘﺮ ﺍﺻﻞ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ‬ ‫ﺟﻲ ﺗﻬﺬﻳﺐ ﺁﻫﻲ‪ ،‬ﺟﻨﻬﻦ ﻫﻦ ﺋﻲ ﻣﺎﭤﺮﻱ ۾ ﭘﻨﻬﻨﺠﻲ ﺍﺭﺗﻘﺎ ﺟﺎ ﺍ ﺎ ﻃﺌﻪ ﻴﺎ‪.‬‬ ‫ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﺟﻲ ﺳﭝﻴﺘﺎ ﺗﻲ ﺁﺭﻳﻦ ﺟﻮ ﺣﻤﻠﻲ ﻭﺍﺭﻭ ﺗﺼﻮﺭ ﺑﻲ ﺑﻨﻴﺎﺩ ۽ ﻣﻔﺮﻭﺿﻲ‬ ‫ﺗﻲ ﭔﮅﻝ ﺁﻫﻲ‪ .‬ﻫﻦ ﺘﺎﺏ ۾ ﺍﻥ ﻣﻔﺮﻭﺿﻲ ﮐﻲ ﺭﺩ ﻴﻮ ﻭﻳﻮ ﺁﻫﻲ ﺗﻪ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ‬ ‫ﺯﻭﺍﻝ ﺟﻮ ﺳﺒﺐ ﺳﻨﮅ ﺗﻲ ﺁﺭﻳﻦ ﺟﻮ ﺣﻤﻠﻮ ﻫﻮ‪ .‬ﻣﺨﺘﻠﻒ ﻣﺎﻫﺮﻥ ﻃﺮﻓﺎﻥ ﺁﺭﻳﻦ ﺟﻮ ﺳﻨﮅ ۾ ﺍﭼﮡ‬ ‫۽ ﻫﺘﺎﻥ ﺟﻲ ﺍﺻﻠﻲ ﺑﺎﺷﻨﺪﻥ ﮐﻲ ﻏﻼﻡ ﺑﮣﺎﺋﻲ ﺍﻧﻬﻦ ﺟﻮ ﻗﺘﻞ ﻋﺎﻡ ﺮﮠ ﻳﺎ ﻣ ﻧﻲ ﻣﺎﮢﻬﻦ ﮐﻲ‬ ‫ﺳﻨﮅ ﻣﺎﻥ ﻧﻴ ﺎﻟﻲ ﺋﻲ ﮀ ﮠ ﻳﺎ ﺳﻨﺪﻥ ﺳﻤﻮﺭﻱ ﺗﻬﺬﻳﺐ ۽ ﺍﻥ ﺟﻲ ﺷﻬﺮﻥ ۽ ﻭﺳﻨﺪﻳﻦ ﮐﻲ‬ ‫ﻣ ﻤﻞ ﻃﻮﺭ ﻓﻨﺎ ﺮﻱ ﮀ ﮠ ﻭﺍﺭﻭ ﺗﺼﻮﺭ ﻫ ﻣﻔﺮﻭﺿﻮ ﭘﻴﻮ ﻟﮙﻲ‪ .‬ﺁﺭﻳﺎ ﻧﻪ ﺎ ﻗﻮﻡ‪ ،‬ﻧﻪ‬ ‫ﻭﺭﻱ ﻗﺒﻴﻠﻮ ﻳﺎ ﻣﺎﮢﻬﻦ ﺟﻮ ﻮ ﮔﺮﻭﻫﻪ ﻫﻴﻮ‪ .‬ﺍﻥ ﺮﻱ ﺍﻫﻮ ﺗﺼﻮﺭ ﺮﮠ ﺗﻪ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻮ‬ ‫ﺧﺎﺗﻤﻮ ﻧﺎﻡ ﻧﻬﺎﺩ ﺁﺭﻳﺎ ﻗﺒﻴﻠﻦ ﺁﻧﺪﻭ‪ ،‬ﻋﻘﻠﻲ ۽ ﺳﺎﺋﻨﺴﻲ ﺑﻨﻴﺎﺩﻥ ﺗﻲ ﺑﻴﭡﻞ ﻧﻪ ﺁﻫﻲ‪.‬‬ ‫ﺁﺭﻳﺎ ﺍﺻﻞ ۾ ﺎ ﻗﻮﻡ‪ ،‬ﻗﺒﻴﻠﻮ ﻳﺎ ﻧﺴﻞ ﻧﻪ ﻫﻮ‪ ،‬ﭘﺮ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ۾ ﺭﻫﻨﺪ ﻣﺎﮢﻬﻦ ﺟﻮ‬ ‫ﻫ ﻃﺒﻘﻮ ﻫﻮ‪ .‬ﺁﺭﻳﺎ ﺍﻫﻲ ﻣﺎﮢﻬﻮ ﺳ ﺑﺎ ﻫﺌﺎ‪ ،‬ﺟﻴ ﻲ ﻫﺎﺭﭘﻮ ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻫﺎﺭﻳﻦ ﮐﻲ ﻣﻮﻫﻦ‬ ‫ﺟﻲ ﺩ ﻱ ﺟﻲ ﺩﻭﺭ ﮐﺎﻥ ﻭﭠﻲ ﻫﻨﺪﻭ ﮄﺭﻡ ﺟﻲ ﻋﺮﻭﺝ ﻭﺍﺭﻱ ﺩﻭﺭ ۽ ﺍﻥ ﮐﺎﻥ ﭘﻮ ِء ﺑﻪ ﺁﺭﻳﺎ ﭼﻴﻮ‬ ‫ﻭﻳﻨﺪﻭ ﻫﻮ‪ .‬ﺟ ﻫﻦ ﺗﻪ ﻫﺎﺭﭘﻮ ﻧﻪ ﻨﺪ ﻥ ﮐﻲ ﺍﮠ ﺳﮅﺭﻳﻞ ﻳﻌﻨﻲ ﺍﮠ ﺁﺭﻳﺎ ﭼﻴﻮ ﻭﻳﻨﺪﻭ ﻫﻮ‪ .‬ﻫﻨﺪﻥ‬ ‫ﺟﻮ ﺩﻳﻮﺗﺎ ‘ﻫﺮﻱ’ ﺍﺻﻞ ۾ ‘ﻫﺮ’ ﻣﺎﻥ ﻧ ﺘﻞ ﺁﻫﻲ ۽ ﺁﺑﺎﺩﻱ َء ﺟﻮ ﺩﻳﻮﺗﺎ ﺗﺼﻮﺭ ﻴﻮ ﻭﻳﻨﺪﻭ‬ ‫ﺁﻫﻲ‪ .‬ﺍﻥ ﺮﻱ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ۾ ﺁﺑﺎﺩﻱ َء ۽ ﺧﻮﺷﺤﺎﻟﻲ ﺟﻲ ﻋﻼﻣﺖ ﻃﻮﺭ ﻫﺎﺭﻳﻦ ﮐﻲ ﺁﺭﻳﺎ‬ ‫ﻮﭠﻴﻮ ﻭﻳﻨﺪﻭ ﻫﻮ‪ .‬ﺳﻨﺴ ﺮﺕ ﺯﺑﺎﻥ ۾ ﺑﻪ ﺁﺭﻳﻦ ﺟﻲ ﻣﻌﻨﻰ ﺍﻭﭼﻲ ﺫﺍﺕ‪ ،‬ﺷﺮﻳﻒ ۽ ﺁﺯﺍﺩ‬ ‫ﺁﻫﻲ‪ .‬ﺳﻨﺴ ﺮﺕ ﺯﺑﺎﻥ ۾ ﺁﺭﻳﺎ ﻟﻔﻆ ﻨﻬﻦ ﻧﺴﻞ‪ ،‬ﻗﺒﻴﻠﻲ ﻳﺎ ﻗﻮﻡ ﺟﻲ ﻧﺎﻟﻲ ﻃﻮﺭ ﺘﺐ ﻧﻪ‬ ‫ﺁﻳﻮ ﺁﻫﻲ‪ .‬ﺟﻴﺌﻦ ﻳﻮﺭﭘﻲ ﻣﺤﻘﻘﻦ ﻫ ﻣﻔﺮﻭﺿﻮ ﻗﺎﺋﻢ ﺮﻱ ﺗﺎﺭﻳﺦ ۾ ﺁﺭﻳﻦ ﺟﻮ ﺍﻓﺴﺎﻧﻮ‬ ‫ﮔﻬ ﻱ ﺷﺎﻣﻞ ﻴﻮ‪.‬‬

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‫ﻣﺎﻥ ﭘﻨﻬﻨﺠﻲ ﻫﻦ ﺘﺎﺏ “ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﺳﭝﻴﺘﺎ” ۾ ﺳﻨﮅ ﮄﺭﺗﻲ َء ﺟﻲ ﭘﻴﺪﺍﺋﺶ‬ ‫ﮐﺎﻥ ﻭﭠﻲ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﺗﻬﺬﻳﺐ ﻳﻌﻨﻲ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﺯﻭﺍﻝ ﺑﺎﺑﺖ ﺟﻮ ﻳﻞ‬ ‫ﻣﻔﺮﻭﺿﻲ ﺗﺎﺋﻴﻦ ﻭﺍﺭﻱ ﺩﻭﺭ ﺟﻮ ﺍﺣﺎﻃﻮ ﻴﻮ ﺁﻫﻲ‪ .‬ﺟﻴﺎﻻﺟﻲ ﻣﺎﻫﺮﻥ ﻣﻮﺟﺐ ﺳﻨﮅ ﮄﺭﺗﻲ ﺟﻮ‬ ‫ﻭﺟﻮﺩ ﺍﭲ ﮐﺎﻥ ﺍ ﻞ ‪ 100‬ﺮﻭ ﺳﺎﻝ ﺍﮖ ﻴﭥﺲ ﺳﻤﻨ ﺟﻲ ﺍﻧﺪﺭﺍﻥ ﻣﻴﺪﺍﻧﻲ ﻋﻼﺋﻘﻲ ۽‬ ‫ﭘﻬﺎ ﻱ ﺳﻠﺴﻠﻲ ﺍﭜﺮﮠ ﺟﻲ ﺮﻱ ﭤﻴﻮ‪ .‬ﻫﻦ ﺘﺎﺏ ۾ ﺳﻨﮅ ﮄﺭﺗﻲ ﺟﻲ ﻭﺟﻮﺩ ﺑﺎﺑﺖ ﺗﻔﺼﻴﻞ‬ ‫ﺳﺎﻥ ﻟﮑﻴﻮ ﻭﻳﻮ ﺁﻫﻲ‪ .‬ﺟﻴﺌﻦ ﭘ ﻫﻨﺪ ﺟﻲ ﺫﻫﻦ ۾ ﻫﻦ ﮄﺭﺗﻲ ﺟﻲ ﭘﺌﺪﺍﺋﺶ‪ ،‬ﻫﺘﻲ ﺍﻧﺴﺎﻧﻲ‬ ‫ﺍﺭﺗﻘﺎ ۽ ﺗﻬﺬﻳﺒﻲ ﺍﺭﺗﻘﺎ ﺑﺎﺑﺖ ﻫ ﺧﺎ ﻮ ﺟ ﻱ ﺳﮕﻬﻲ‪ .‬ﺍﺭﺿﻴﺎﺗﻲ ﻣﺎﻫﺮﻥ ﻃﺮﻓﺎﻥ ﭤﻴﻞ‬ ‫ﺗﺤﻘﻴﻖ ﻣﻮﺟﺐ ﺳﻨﮅ ۾ ‪ 6‬ﺮﻭ ﻭﺭﻫﻴﻪ ﺍﮖ ﺯﻧﺪﮔﻲ ﺟﻲ ﺷﺮﻭﻋﺎﺕ ﭤﻲ‪ .‬ﺍﭲ ﮐﺎﻥ ‪ 6‬ﺮﻭ‬ ‫ﻭﺭﻫﻴﻪ ﺍﮖ ﻫﺘﻲ ﻴﺘﺮﺍﺋﻲ ﺟﻴﺘﻦ ﺟﺎ ﻗﺴﻢ‪ ،‬ﺮﻧﮕﻬﻲ ﺩﺍﺭ ﻣﮁﻴﻮﻥ‪ ،‬ﭘﮑﻴﻦ ﺟﺎ ﻣﺨﺘﻠﻒ ﻗﺴﻢ‬ ‫ﭘﻴﺪﺍ ﭤﻲ ﭼ ﺎ ﻫﺌﺎ‪ ،‬ﺟ ﻫﻦ ﺗﻪ ﮐﻴﺮ ﭘﻴﺎﺭﻳﻨﺪ ﺟﺎﻧﻮﺭﻥ ﺟﻮ ﻭﺟﻮﺩ ﻫﺘﻲ ﺍﭲ ﮐﺎﻥ ﺳﺎﮂﺍ ﭼﺎﺭ‬ ‫ﺮﻭ ﻭﺭﻫﻴﻪ ﺍﮖ ﺗﺎﺋﻴﻦ ﻣﻠﻲ ﭤﻮ‪.‬‬ ‫ﻋﻠﻢ ﺍﻧﺴﺎﻧﻴﺎﺕ ﺟﺎ ﻣﺎﻫﺮ )‪ (Anthropologists‬ﺍﻥ ﺭﺍ ِء ﺟﺎ ﺁﻫﻦ ﺗﻪ ﺍﻧﺴﺎﻥ ﺟﺎ ﭘﺮﺍﮢﻲ ۾‬ ‫ﭘﺮﺍﮢﺎ ﺁﺛﺎﺭ ﻳﻌﻨﻲ ﺩﻧﻴﺎ ۾ ﺳﻨﺪﺱ ﻫﺌﮡ ﺟﻲ ﻭﮄ ﮐﺎﻥ ﻭﮄ ﺍﮘﻮﮢﻲ ﺛﺎﺑﺘﻲ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ۾ ﻣﻠﻲ ﺁﻫﻲ‪.‬‬ ‫ﺍﻧﺴﺎﻧﻲ ﺍﺭﺗﻘﺎ ﺟﻮ ﻋﻤﻞ ﺑﺎﻗﻲ ﺩﻧﻴﺎ ﺟﻲ ﭜﻴ ۾ ﺳﭛ ﮐﺎﻥ ﭘﻬﺮﻳﺎﻥ ﻫﻨﺪ ﺳﻨﮅ ) ﮐﮡ ﺍﻳﺸﻴﺎ( ۾‬ ‫ﭤﻴﻮ‪ .‬ﺳﻨﮅﻭ ﻣﺎﭤﺮ ۾ ﺍﻧﺴﺎﻥ ‪ 2‬ﺮﻭ ﺳﺎﻝ ﺍﮖ ﮄﺭﺗﻲ ﺟﻲ ﺌﻴﻦ ﺯﻣﺎﻧﻲ )‪ (Tertiary‬۾‬ ‫ﺣﻴﻮﺍﻧﻲ ﻧﺴﻞ ﮐﺎﻥ ﻋﻠﻴﺤﺪﻩ ﭤﻴﻮ‪ .‬ﻫﻨﺪﺳﺘﺎﻥ ﺟﻲ ﺳﻴﻮﺍﻟ )‪ (Siwalik Hills‬ﺟﺒﻠﻦ ۾‬ ‫ﮐﻮ ﺎﺋﻲ ﻨﺪﻱ ﻫ ﺍﻧﺴﺎﻥ ﺟﻮ ﭔﻪ ﭴﺎ ﻳﻮﻥ ﻫﻴـﭡﻴﻮﻥ ۽ ﻣﭥﻴﻮﻥ ﮘﻮﻟﻬﻲ ﻟﮅﻳﻮﻥ ﺁﻫﻦ‪ ،‬ﺟﻴ ﻲ‬ ‫ﭘﭥﺮﺍﺋﺠﻲ ﭼ ﻴﻮﻥ ﺁﻫﻦ‪ .‬ﺟﻦ ﮐﻲ ﻣﺎﻫﺮﻥ ﺭﺍﻣﺎﭘﭥﻴ ﺲ )‪ (Ramapithecus‬ﻳﻌﻨﻲ‬ ‫“ﻣﺎﮢﻬﻮ ﺟﻬ ﻭ ﭘﻮﺗﺮ” ﺟﻮ ﻧﺎﻟﻮ ﻧﻮ ﺁﻫﻲ‪ .‬ﺭﺍﻣﺎ ﭘﭥﻴ ﺲ ﺍﻧﺴﺎﻥ ﺍﭲ ﮐﺎﻥ ﻫ ﺮﻭ ‪ 50‬ﻟﮏ‬ ‫ﺳﺎﻝ ﺍﮖ ﺟﻲ ﺯﻣﺎﻧﻲ ﺟﻮ ﺍﻧﺴﺎﻥ ﺁﻫﻲ‪ .‬ﻫﻦ ﺍﻧﺴﺎﻥ ﺟﻲ ﻟﮅﻝ ﭘﭥﺮﺍﻳﻞ ﺑﻮﺗﻲ ﺟﻮ ﻭﺭﻱ ‪1961‬ﻉ‬ ‫۾ ﭔﻴﻬﺮ ﺍﭜﻴﺎﺱ ﻴﻮ ﻭﻳﻮ ۽ ﻣﺎﻫﺮﻥ ﻫﻦ ﭘﭥﺮﺍﻳﻞ ﺑﻮﺗﻲ ﮐﻲ ﺩﻧﻴﺎ ﺟﻮ ﺳﭛ ﮐﺎﻥ ﻭﮄﻳ ﻗﺪﻳﻢ‬ ‫ﺍﻧﺴﺎﻥ ﻗﺮﺍﺭ ﻧﻮ‪ .‬ﺍﻥ ﺑﻌﺪ ﻭﺭﻱ ﭘﺎ ﺴﺘﺎﻥ ﺟﻲ ﭘﻮﭠﺎﺭ ﺟﻲ ﻋﻼﺋﻘﻲ ﻣﺎﻥ ﭘﮡ ﭘﭥﺮﺍﻳﻞ ﺍﻧﺴﺎﻥ‬ ‫ﺟﻮ ﮂﺍﻧﭽﻮ ﻣﻠﻴﻮ‪ ،‬ﺟﻴ ﻮ ‪ 70‬ﻟﮏ ﺳﺎﻝ ﭘﺮﺍﮢﻮ ﺁﻫﻲ‪ .‬ﺟﻨﻬﻦ ﮐﻲ ﻣﺎﻫﺮﻥ ﺳﻮﺍﭘﭥﻴ ﺲ‬ ‫)‪ (Sawapithecus‬ﻳﻌﻨﻲ “ﻫﺮ ﺩﻡ ﺯﻧﺪﻫﻪ” ﺟﻮ ﻧﺎﻟﻮ ﻧﻮ ﺁﻫﻲ‪ .‬ﺁﮘﺎ ﻲ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ۾ ﻫﻦ‬ ‫ﻗﺴﻢ ﺟﻲ ﻣﺎﮢﻬﻮ ﻣﻠﮡ ﮐﺎﻧﭙﻮ ِء ﻣﺎﻫﺮﻥ ﮐﻲ ﭘﻨﻬﻨﺠﺎ ﺭﺍﻳﺎ ﺑﺪﻻﺋﮣﺎ ﭘﻴﺎ ۽ ﻫﻨﻦ ﺍﻥ ﮘﺎﻟﻬﻪ ﮐﻲ ﺗﺴﻠﻴﻢ‬ ‫ﻴﻮ ﺗﻪ ﺩﻧﻴﺎ ۾ ﺳﭛ ﮐﺎﻥ ﺍﻭﻝ ﺁﺩﻡ ﺟﻲ ﭘﺌﺪﺍﺋﺶ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ۾ ﭤﻲ ۽ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺋﻲ ﺍﻧﺴﺎﻧﻲ‬ ‫ﺍﺭﺗﻘﺎ ﺟﻮ ﭘﻬﺮﻳﻮﻥ ﻣﺴ ﻦ ﺑﮣﻲ‪ .‬ﻫﻦ ﮐﺎﻥ ﺍﮖ ﺩﻧﻴﺎ ۾ ﺟﻴ ﻲ ﭔﻴﻦ ﻫﻨﮅﻥ ﺗﻲ ﻗﺪﻳﻢ ﺍﻧﺴﺎﻥ‬ ‫ﺟﺎ ﺁﺛﺎﺭ ﻣﻠﻴﺎ ﺁﻫﻦ‪ ،‬ﺳﻲ ﺳﭛ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ۾ ﻣﻠﻴﻞ ﺍﻧﺴﺎﻥ ﮐﺎﻥ ﭘﻮ ِء ﺟﺎ ﺁﻫﻦ‪ .‬ﺟﻨﻬﻦ ﺮﻱ‬ ‫ﺍﺳﺎﻥ ﻫﺎﮠ ﺳﺎﺋﻨﺴﻲ ﺗﺤﻘﻴﻘﺎﺗﻲ ﺑﻨﻴﺎﺩﻥ ﺗﻲ ﺍﻫﺎ ﮘﺎﻟﻬﻪ ﭼﺌﻲ ﺳﮕﻬﻮﻥ ﭤﺎ ﺗﻪ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺍﻭﺍﺋﻠﻲ‬ ‫ﺍﻧﺴﺎﻧﻲ ﺍﺭﺗﻘﺎ ﺟﻮ ﺑﻨﻴﺎﺩ ﻫﺌﻲ ۽ ﺷﺮﻭﻉ ۾ ﻫﺘﺎﻥ ﺋﻲ ﺍﻧﺴﺎﻥ ﭘﻨﻬﻨﺠﻮ ﭘﻬﺮﻳﻮﻥ ﺳﻔﺮ ﺷﺮﻭﻉ‬ ‫ﻴﻮ‪ .‬ﭤﻲ ﺳﮕﻬﻲ ﭤﻮ ﺗﻪ ﺍﮘﺘﻲ ﻫﻠﻲ ﺩﻧﻴﺎ ﺍﻧﺪﺭ ﻭﮄﻳ ﺗﺤﻘﻴﻖ ۽ ﮐﻮﺟﻨﺎ ﺩﻭﺭﺍﻥ ﺍﻫ ﺍ ﻲ‬ ‫ﺛﺒﻮﺕ ﻣﻠﻦ‪ ،‬ﺟﻦ ﺳﺎﻥ ﻣﻮﺟﻮﺩﻩ ﺭﺍ ِء ۽ ﻧﺘﻴﺠﺎ ﺗﺒﺪﻳﻞ ﭤﻲ ﻭﭸﻦ‪.‬‬ ‫ﻫﻦ ﺘﺎﺏ ۾ ﺗﺤﻘﻴﻖ ﺫﺭﻳﻌﻲ ﺍﻫﺎ ﮘﺎﻟﻬﻪ ﺛﺎﺑﺖ ﺌﻲ ﻭﺋﻲ ﺁﻫﻲ ﺗﻪ ﭘﺮﺍﮢﻲ )ﭘﺮﻭ ﻮ(‬ ‫ﺳﻨﮅﻱ ﭔﻮﻟﻲ ﺋﻲ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﻭﺍﺭﺛﻦ ﺟﻲ ﭔﻮﻟﻲ ﻫﺌﻲ‪ .‬ﺳﻨﮅﻱ ﭔﻮﻟﻲ َء ﺟﻮﻥ ﭘﺎ ﻭﻥ ﻣﻮﻫﻦ‬ ‫ﺟﻲ ﺩ ﻱ ﻭﺍﺭﻱ ﺳﭝﻴﺘﺎ ۾ ﮐﺘﻞ ﺁﻫﻦ‪ .‬ﭘﺮﻭ ﻮ ﺳﻨﮅﻱ ﭔﻮﻟﻲ َء ﺟﻮﻥ ﺧﺎﺻﻴﺘﻮﻥ ﻫﻨﺪﺳﺘﺎﻥ ﺟﻲ‬ ‫ﭔﻴﻦ ﭔﻮﻟﻴﻦ ۾ ﻫﺠﮡ ﺍﻥ ﮘﺎﻟﻬﻪ ﺟﻮ ﺛﺒﻮﺕ ﺁﻫﻲ ﺗﻪ ﺍﻧﻬﻦ ﭔﻮﻟﻴﻦ ﺟﻮ ﺍﺻﻞ ﺑﮡ ﺑﮣﻴﺎﺩ ﭘﺮﻭ ﻮ‬ ‫ﺳﻨﮅﻱ ﻫﺌﻲ‪ .‬ﺑﺎﺑﻞ ۽ ﻣﻴﺴﻮﭘﻮ ﻴﻤﻴﺎ ۾ ﺳﻨﮅﻱ ﭔﻮﻟﻲ َء ﺟﻮﻥ ﻧﺸﺎﻧﻴﻮﻥ ﻣﻠﮡ ﻣﺎﻥ ﺍﻫﺎ ﮘﺎﻟﻬﻪ ﻇﺎﻫﺮ‬ ‫ﭤﺌﻲ ﭤﻲ ﺗﻪ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﺗﺮﻗﻲ ﻳﺎﻓﺘﻪ ﺗﻬﺬﻳﺐ ﺟﻲ ﻭﺍﺭﺛﻦ ﻭﺍﭘﺎﺭ ﺳﺎﻧﮕﻲ ﺍﺗﻲ ﭘﻬﭽﮡ ﺑﻌﺪ‬ ‫ﭘﻨﻬﻨﺠﻲ ﭔﻮﻟﻲ َء ﺟﻮ ﺍﻧﻬﻦ ﺩﻳﺴﻦ ۾ ﭰﻬﻼ ُء ﻴﻮ‪ .‬ﺟﻨﻬﻦ ﺮﻱ ﺑﺎﺑﻞ ۽ ﻣﻴﺴﻮﭘﻮ ﻴﻤﻴﺎ ﺟﻲ‬ ‫ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﻣﺎﻥ ﭔﻮﻟﻲ ﺑﺎﺑﺖ ﻣﻠﻴﻞ ﺑﺎﻗﻴﺎﺕ ﺟﻮ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﭔﻮﻟﻲ ﺳﺎﻥ ﻫ ﺠﻬ ﺍﺋﻲ‬ ‫ﺍﻥ ﺟﻮ ﺛﺒﻮﺕ ﺁﻫﻲ‪ .‬ﻣﺎﻫﺮﻥ ﺍﻫﻮ ﺛﺎﺑﺖ ﻴﻮ ﺁﻫﻲ ﺗﻪ ﻣﮑﻴﻪ ﺩﺭﺍﻭ ﻱ ﭔﻮﻟﻴﻮﻥ ﺗﺎﻣﻞ‪ ،‬ﺗﻴﻠﮕﻮ ۽‬ ‫ﻨﺎ ﻱ ﺍﺻﻞ ﭘﺮﻭ ﻮ ﺳﻨﮅﻱ ﭔﻮﻟﻲ َء ﻣﺎﻥ ﭰ ﻲ ﻧ ﺘﻴﻮﻥ ﺁﻫﻦ‪ .‬ﺟ ﻫﻦ ﺗﻪ ﺳﻨﺴ ﺮﺕ ﺟﻲ ﭜﻴ‬

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‫۾ ﺳﻨﮅﻱ ﭔﻮﻟﻲ َء ﮔﻬﮣﻲ ﭘﺮﺍﮢﻲ ﺁﻫﻲ‪.‬‬ ‫ﺩﺭﺍﻭ ﻱ ﭔﻮﻟﻴﻦ ۾ ﺳﻨﮅﻱ ﭔﻮﻟﻲ َء ﺟﺎ ﻟﻔﻆ ﻣﻠﮡ ﺍﻥ ﮘﺎﻟﻬﻪ ﺟﻲ ﺛﺎﺑﺘﻲ ﺁﻫﻲ ﺗﻪ ﻫﻨﻦ‬ ‫ﻫ ﺳﮅﺭﻳﻞ ﺗﻬﺬﻳﺐ “ﺳﻨﮅﻱ ﭔﻮﻟﻲ َء” ﺟﻮ ﺍﺛﺮ ﻗﺒﻮﻝ ﻴﻮ‪ .‬ﺟﻴ ﻫﻦ ﻮ ﺍﺋﻴﻦ ﺳﻤﺠﻬﻲ ﭤﻮ‬ ‫ﺗﻪ ﺳﻨﮅﻱ ﺗﻬﺬﻳﺐ ﺩﺭﺍﻭ ﻧﺴﻞ ﺟﻲ ﻣﺎﮢﻬﻦ ﺟﻲ ﺗﺨﻠﻴﻖ ﺁﻫﻲ ﺗﻪ ﺍﻫﻮ ﮔﺎ ﻱ َء ﮐﻲ ﮔﻬﻮ ﻱ ﺟﻲ‬ ‫ﺍﮘﻴﺎﻥ ﺟﻮ ﮡ ﭤﻴﻨﺪﻭ‪ .‬ﮀﺎ ﺎﮠ ﺗﻪ ﺩﺭﺍﻭ ﻥ ﺟﻲ ﺍﺻﻞ ﺩﻳﺴﻦ ۾ ﻨﻬﻦ ﺑﻪ ﺍﻫ ﻱ ﺷﺎﻧﺪﺍﺭ ﺗﻬﺬﻳﺐ‬ ‫ﺟﺎ ﺛﺒﻮﺕ ﻧﻪ ﻣﻠﻴﺎ ﺁﻫﻦ‪ ،‬ﺟﻬ ﻳﻮﻥ ﺷﺎﻫﺪﻳﻮﻥ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ۾ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ .‬ﻣﺎﻫﺮﻥ ﺛﺎﺑﺖ ﻴﻮ‬ ‫ﺁﻫﻲ ﺗﻪ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﺎ ﻣﺎﮢﻬﻮ ﺩﺭﺍﻭ ﻧﺴﻞ ﺟﺎ ﻧﻪ ﭘﺮ ﺁﮘﺎ ﺎ ﺳﻨﮅﻱ ﻫﺌﺎ‪.‬‬ ‫ﻫﻦ ﺘﺎﺏ ۾ ﺟﻦ ﻣﻮﺿﻮﻋﻦ ﮐـﻲ ﺑﺤـﺚ ﻫﻴـﭟ ﺁﻧـﺪﻭ ﻭﻳـﻮ ﺁﻫـﻲ‪ .‬ﺍﻧﻬـﻦ ۾ ﺳـﻨﮅﻭ‬ ‫ﻣﺎﭤﺮ ﺟﻲ ﺍﺭﺿﻴﺎﺗﻲ ﺟﺎﮔﺮﺍﻓﻲ‪ ،‬ﺗﻬﺬﻳﺒﻲ ۽ ﺳﻴﺎﺳﻲ ﺟـﺎﮔﺮﺍﻓﻲ‪ ،‬ﺳـﻨﮅﻭ ﻣـﺎﭤﺮ ۾ ﺍﻭﺍﺋﻠـﻲ ﺍﻧﺴـﺎﻧﻲ‬ ‫ﺁﺑﺎﺩﻳﻮﻥ‪ ،‬ﺳﻨﮅﻭ ﻣﺎﭤﺮ ۾ ﮘﻮﭠﺎﮢﻴﻮﻥ ﺯﺭﻋﻲ ﺛﻘﺎﻓﺘﻮﻥ‪ ،‬ﺳﻨﮅﻭ ﻣﺎﭤﺮ ۾ ﺷﻬﺮﻱ ﺭﻳﺎﺳـﺖ ﺟـﻮ ﺑﻨﻴـﺎﺩ‬ ‫ﺷﺎﻣﻞ ﺁﻫﻦ‪ .‬ﺳﻨﮅﻭ ﻣﺎﭤﺮ ۾ ﺷﻬﺮﻱ ﺭﻳﺎﺳﺖ ﺟﻲ ﻣﻌﺎﺷﺮﺗﻲ ﺣﺎﻟﺖ‪ ،‬ﺍﻥ ﺩﻭﺭ ﺟﻮ ﻣﻌﺎﺷﻲ ﺗﺠﺰﻳﻮ‪،‬‬ ‫ﺍﻥ ﺩﻭﺭ ﺟﻲ ﭔﻮﻟﻲ ۽ ﻟﭙﻲ ﺑﺎﺑﺖ ﻫﻴﻞ ﺗﺎﺋﻴﻦ ﭤﻴﻞ ﺗﺤﻘﻴﻖ ﮐﻲ ﺑﻨﻴﺎﺩ ﺑﻨـﺎﻳﻮ ﻭﻳـﻮ ﺁﻫـﻲ‪ .‬ﺍﭲ ﮐـﺎﻥ‬ ‫ﻫﺰﺍﺭﻳﻦ ﺳﺎﻝ ﺍﮖ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﻭﺍﺭﺛﻦ ﺟﻲ ﻣﺬﻫﺐ ۽ ﻧﻈﺮﻳﻦ ﮐـﻲ ﺑـﻪ ﺑﺤـﺚ ﺟـﻮ ﻣﻮﺿـﻮﻉ‬ ‫ﺑﮣﺎﻳﻮ ﻭﻳﻮ ﺁﻫﻲ‪ .‬ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﻣﺎﮢﻬﻦ ﺟﺎ ﺍﻥ ﺩﻭﺭ ۾ ﺑﺎﻗﻲ ﺩﻧﻴﺎ ﺳﺎﻥ ﻬ ﺍ ﺭﺍﺑﻄﺎ ۽ ﻻﮘﺎﭘﺎ‬ ‫ﻫﻴﺎ‪ ،‬ﺍﻧﻬﻦ ﺗﻲ ﺑﻪ ﺗﻔﻴﺼﻠﻲ ﺑﺤﺚ ﻴﻮ ﻭﻳﻮ ﺁﻫﻲ‪ .‬ﺳﻨﮅﻭ ﻣـﺎﭤﺮ ﺟـﻲ ﻋـﻮﺍﻡ ﺟـﻮ ﻧﺴـﻠﻲ ﺟـﺎﺋﺰﻭ‬ ‫ﭘﻴﺶ ﻴﻮ ﻭﻳﻮ ﺁﻫﻲ ۽ ﺁﺧﺮ ۾ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟـﻲ ﺗﺒـﺎﻫﻲ َء ﺑﺎﺑـﺖ ﻗـﺎﺋﻢ ﻴـﻞ ﻣﻔﺮﻭﺿـﻲ ﮐـﻲ‬ ‫ﺩﻟﻴﻠﻦ ﺳﺎﻥ ﺭﺩ ﻴﻮ ﻭﻳﻮ ﺁﻫﻲ‪ .‬ﻫﻦ ﺳﭵﻲ ﺗﺤﻘﻴـﻖ ﺩﻭﺭﺍﻥ ﻣـﺬﻫﺒﻲ‪ ،‬ﻧﺴـﻠﻲ ۽ ﻗـﻮﻣﻲ ﺗﻌﺼـﺐ‬ ‫ﮐﺎﻥ ﻫ ﻲ ﺮﻱ ﺁﺭ ﻴﺎﻻﺟﻲ‪ ،‬ﺟﻴﺎﻻﺟﻲ‪ ،‬ﺍﻳﻨﭥﺮﺍﭘﻼﺟﻲ ۽ ﺟﻴﻨﻴ ﺳﺎﺋﻨﺲ ﺟﻲ ﻣﺎﻫﺮﻥ ﻃﺮﻓﺎﻥ‬ ‫ﺳﺎﺋﻨﺴﻲ ﺑﻨﻴﺎﺩﻥ ﺗﻲ ﺍﺧﺬ ﻴﻞ ﻧﺘﻴﺠﻦ ﮐﻲ ﺑﻨﻴﺎﺩ ﺑﻨـﺎﻳﻮ ﻭﻳـﻮ ﺁﻫـﻲ‪ .‬ﺣﻘﻴﻘـﺘﻦ ﮐـﻲ ـﻨﻬﻦ ﺑـﻪ‬ ‫ﻭﮄﺍ َء ﮐﺎﻥ ﺳﻮﺍ َء ﺟﻴﺌﻦ ﺟﻮ ﺗﻴﺌﻦ ﭘﻴﺶ ﺮﮠ ﺟـﻲ ﻮﺷـﺶ ﺌـﻲ ﻭﺋـﻲ ﺁﻫـﻲ‪ .‬ﻣﺎﺿـﻲ َء ﺟـﻲ‬ ‫ﺧﻴــﺎﻟﻲ ۽ ﻓﺮﺿــﻲ ﺗﺼــﻮﺭﻥ ﮐــﻲ ﻓﻘــﻂ ﺋــﻲ ﻓﻘــﻂ ﺟﺪﻳــﺪ ﮐﻮﺟﻨــﺎ ﺟــﻲ ﺑﻨﻴــﺎﺩ ﺗــﻲ ﺭﺩ ﻳــﮡ ﺟــﻲ‬ ‫ﻮﺷﺶ ﺌﻲ ﻭﺋﻲ ﺁﻫﻲ‪.‬‬

‫ﺭ ﺳﻨﮅﻱ‬ ‫ﺣﻴﺪﺭﺁﺑﺎﺩ ﺳﻨﮅ‬ ‫‪ 4‬ﻣﺎﺭﭺ ‪2016‬ﻉ‬

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‫ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﺍﺭﺿﻴﺎﺗﻲ ﺟﺎﮔﺮﺍﻓﻲ‬ ‫ﺍﭲ ﮐﺎﻥ ﺌﻴﻦ ﺍﺭﺑﻴﻦ ﺳﺎﻝ ﺍﮖ ﻫﻦ ﺧﻼ ۾ ﺭﮘﻮ ﭔﺮﻧﺪ ﮔﺌﺲ ﻣﻮﺟﻮﺩ ﻫﺌﻲ‪ .‬ﺍﻥ‬ ‫ﻭﻗﺖ ﺎﺋﻨﺎﺕ ۾ ﻨﻬﻦ ﺑﻪ ﺷﻲ َء ﺟﻮ ﻭﺟﻮﺩ ﻮ ﻧﻪ ﭤﻴﻮ ﻫﻮ‪ .‬ﻧﻪ ﺳﺞ ﻫﻴﻮ‪ ،‬ﻧﻪ ﭼﻨ ﻫﻴﻮ‪ ،‬ﻧﻪ‬ ‫ﮄﺭﺗﻲ ۽ ﭔﻴﺎ ﺳﻴﺎﺭﺍ‪ .‬ﺻﺮﻑ ﭔﺮﻧﺪ ﮔﺌﺲ ﻫﺌﻲ‪ ،‬ﺟﻨﻬﻦ ﮐﻲ ﺳﺎﺋﻨﺴﺪﺍﻥ “ﻧﻴﺒﻮﻻ ﮔﺌﺲ”‬ ‫)‪ (Nebula Gas‬ﭼﻮﻥ ﭤﺎ‪ .‬ﺍﻥ ﭔﺮﻧﺪ ﮔﺌﺲ ﺁﻫﺴﺘﻲ ﺁﻫﺴﺘﻲ ﭤﮅﻱ ﭤﻴﮡ ﺮﻱ ﺮﻥ ﺟﻲ‬ ‫ﺻﻮﺭﺕ ﺍﺧﺘﻴﺎﺭ ﺌﻲ‪ .‬ﺍﻫﻲ ﺮﺍ ﻴﺘﺮﻥ ﺟﮙﻦ ﺗﺎﺋﻴﻦ ﺸﺶ ﺛﻘﻞ ﺟﻲ ﺍﺻﻮﻝ ﺗﺤﺖ‬ ‫ﻫ ﭔﺌﻲ ﺟﻲ ﭼﻮﮔﺮﺩ ﭰﺮﮠ ﻟﮙﺎ ۽ ﮔﻮﻝ ﺗﺎﺭﻥ ﺟﻲ ﺻﻮﺭﺕ ﺍﺧﺘﻴﺎﺭ ﻴﺎﺋﻮﻥ‪ .‬ﺳﺞ ﺑﻪ ﺍﻧﻬﻦ ﺋﻲ‬ ‫ﺗﺎﺭﻥ ﺟﻲ ﮔﺮﻭﻫﻪ ﻣﺎﻥ ﻫ ﺗﺎﺭﻭ ﺁﻫﻲ‪ .‬ﺟﻨﻬﻦ ﻣﺎﻥ ﻭﺭﻱ ﻴﺘﺮﺍﺋﻲ ﺮﺍ ﮄﺍﺭﭤﻲ ﻧﻨﮃﺍ ﭤﻲ ﭘﻴﺎ‬ ‫۽ ﺳﺞ ﺟﻲ ﭼﻮﮄﺍﺭﻱ ﻣﻘﺮﺭ ﻣﺪﺍﺭ ۾ ﺸﺶ ﺛﻘﻞ ﺟﻲ ﺯﻭﺭ ﺗﻲ ﭰﻴﺮﺍ ﭘﺎﺋﮡ ﻟﮙﺎ‪ .‬ﺍﻧﻬﻦ ﻧﻨﮃﻥ‬ ‫ﺗﺎﺭﻥ ﮐﻲ ﺍﺳﺎﻥ ﮔﺮﻫﻪ ﻳﺎ ﺳﻴﺎﺭﻭ )‪ (Planete‬ﭼﺌﻮﻥ ﭤﺎ‪.‬‬ ‫ﺍﻧﻬﻦ ﮔﺮﻫﻦ ﻣﺎﻥ ﻫ ﮔﺮﻫﻪ ﺍﺳﺎﻥ ﺟﻲ ﮄﺭﺗﻲ ﺑﻪ ﺁﻫﻲ‪ .‬ﺟﻨﻬﻦ ﺗﻲ ﺍﺳﺎﻥ ﻫﻦ ﻭﻗﺖ‬ ‫ﺭﻫﻮﻥ ﭘﻴﺎ‪ .‬ﻳﻌﻨﻲ ﺍﺳﺎﻥ ﺟﻲ ﺯﻣﻴﻦ ﺑﻪ ﺳﺞ ﺟﻮ ﻫ ﺣﺼﻮ ﻫﺌﻲ ۽ ﺍﻥ ﮐﺎﻥ ﻲ ﺋﻲ ﺟﻨﻢ‬ ‫ﻭﺭﺗﻮ ﺍﭤﺎﺋﻴﻦ‪ .‬ﺟ ﻫﻦ ﮄﺭﺗﻲ ﻲ ﺳﺞ ﮐﺎﻥ ﮄﺍﺭ ﭤﻲ ﺗﻪ ﺍﻥ ﻭﻗﺖ ﻫﻮ َء ﻧﻪ ﮔﻮﻝ ﻫﺌﻲ ﻧﻪ ﻭﺭﻱ‬ ‫ﭤﮅﻱ‪ .‬ﭘﺮ ﭘﻮ ِء ﻭﻗﺖ ﮔﺬﺭﮠ ﺳﺎﻥ‪ ،‬ﺮﻭ ﻳﻦ ﺳﺎﻝ ﻫ ﻣﻘﺮﺭ ﻣﺤﻮﺭ ۾ ﭰﺮﮠ ﺮﻱ ﮔﻮﻝ ۽‬ ‫ﭤﮅﻱ ﭤﻲ ﭘﺌﻲ‪.‬‬ ‫ﺁﻣﺮﻳ ﻲ ﺳﺎﺋﻨﺴﺪﺍﻧﻦ ﺟﻲ ﻫ ﻧﺌﻴﻦ ﺗﺤﻘﻴﻖ ﻣﻄﺎﺑﻖ ﺍﺳﺎﻥ ﺟﻲ ﺯﻣﻴﻦ ﺳﺎﮂﺍ ‪4‬‬ ‫ﺍﺭﺏ ﺳﺎﻝ ﺍﮖ ﭔﻦ ﺳﻴﺎﺭﻥ ﺟﻲ ﺮﺍﺋﮡ ﺳﺒﺐ ﻭﺟﻮﺩ ۾ ﺁﺋﻲ‪ .‬ﻻﺱ ﺍﻳﻨﺠﻠﺲ ﺟﻲ‬ ‫ﻳﻮﻧﻴﻮﺭﺳ ﻲ ﺁﻑ ﻴﻠﻴﻔﻮﺭﻧﻴﺎ ﺟﻲ ﺳﺎﺋﻨﺴﺪﺍﻧﻦ ﺟﻮ ﭼﻮﮠ ﺁﻫﻲ ﺗﻪ ﺯﻣﻴﻦ ۽ ﭤﺌﻴﺎ )‪(Theia‬‬ ‫ﻧﺎﻟﻲ ﻫ ﻧﻨﮃﻱ ﺳﻴﺎﺭﻱ ۾ ﺮﺍ ُء ﺍﻳ ﻭ ﺗﻪ ﺷﺪﻳﺪ ﻫﻴﻮ ﺟﻮ ﭔﺌﻲ ﮔ ﺟﻲ ﻫ ﻧﺌﻮﻥ ﺳﻴﺎﺭﻭ‬ ‫ﺑﮣﺠﻲ ﻭﻳﺎ‪ .‬ﺍﻧﻬﻦ ﺳﺎﺋﻨﺴﺪﺍﻧﻦ ﻣﻄﺎﺑﻖ ﺟ ﻫﻦ ﻫﻲ ُء ﺮﺍ ُء ﭤﻴﻮ ﺗﻪ ﺍﻥ ﻭﻗﺖ ﺯﻣﻴﻦ ﺟﻲ ﻋﻤﺮ‬ ‫ﻓﻘﻂ ‪ 10‬ﺮﻭ ﺳﺎﻝ ﻫﺌﻲ‪ .‬ﺍﻥ ﺭﭘﻮﺭ ﺟﻲ ﻣﺮ ﺰﻱ ﻣﺤﻘﻖ ﭘﺮﻭﻓﻴﺴﺮ ﺍﻳ ﻭﺭ ﻳﻨﮓ‬ ‫)‪ (Edward Young‬ﺟﻮ ﭼﻮﮠ ﺁﻫﻲ ﺗﻪ ﺍﻥ ﺮﺍ َء ﺟﻲ ﻧﺘﻴﺠﻲ ۾ ﺍﻧﻬﻦ ﭔﻨﻬﻲ ﺳﻴﺎﺭﻥ‬ ‫ﺮﻭ ﻲ ﮄﺭﺗﻲ ﺟﻮ ﭼﻨ ﺑﮣﺠﻲ ﻭﻳﻮ‪ .‬ﺗﺤﻘﻴﻖ ﺩﻭﺭﺍﻥ ﺳﺎﺋﻨﺴﺪﺍﻧﻦ ﭼﻨ ﺗﺎﻥ ﺁﻧﺪﻝ‬ ‫ﺟﻮ ﻫ‬ ‫ﺟﺒﻠﻦ ﺟﻲ ﺮﻥ ﺟﻮ ﺗﺠﺰﻳﻮ ﺑﻪ ﻴﻮ ﺁﻫﻲ ۽ ﺍﻧﻬﻦ ﺟﺒﻠﻦ ﺟﻲ ﭘﭥﺮﻥ ﮐﻲ ﻫﻮﺍﺋﻲ ۽ ﺍﻳﺮﻳﺰﻭﻧﺎ‬ ‫ﺟﻲ ﭔﺮﻧﺪ ﺟﺒﻠﻦ ﺟﻲ ﭘﭥﺮﻥ ﺟﻬ ﻭ ﻗﺮﺍﺭ ﻧﻮ ﺁﻫﻲ‪ .‬ﻣﺤﻘﻘﻦ ﺟﻮ ﭼﻮﮠ ﺁﻫﻲ ﺗﻪ ﺍﻥ ﺮﺍ َء ﺟﻲ‬ ‫ﻧﺘﻴﺠﻲ ۾ ﭤﺌﻴﺎ ﺯﻣﻴﻦ ۽ ﭼﻨ ۾ ﻣ ﻤﻞ ﻃﻮﺭ ﺿﻢ ﭤﻲ ﻭﻳﻮ‪ .‬ﻳﻌﻨﻲ ﺍﻫﻮ ﺳﻴﺎﺭﻭ ﭘﻨﻬﻨﺠﻮ‬ ‫ﺍﻟﮗ ﻭﺟﻮﺩ ﻭﭸﺎﺋﻲ ﻭﻳﭡﻮ‪ .‬ﺍﻥ ﺮﻱ ﭼﻨ ۽ ﺯﻣﻴﻦ ﺗﻲ ﭤﺌﻴﺎ ﺟﻲ ﻧﺸﺎﻧﻦ ۾ ﻮﺑﻪ ﻓﺮﻕ ﻧﺎﻫﻲ‪.‬‬ ‫)‪(1‬‬ ‫ﮄﺭﺗﻲ ﭴﺎﮢﻦ )‪ (Geologists‬ﺟﻲ ﭼﺌﻲ ﻣﻄﺎﺑﻖ ﻫﻲ َء ﮄﺭﺗﻲ ﺍﭲ ﮐﺎﻥ ﺳﺎﮂﺍ ﭼﺎﺭ‬ ‫ﺍﺭﺏ ﻭﺭﻫﻴﻪ ﺍﮖ ﺳﺞ ﮐﺎﻥ ﺟﺪﺍ ﭤﻲ ۽ ﭘﻮ ِء ﻣﻘﺮﺭ ﻣﺪﺍﺭ ۾ ﺳﺞ ﺟﻲ ﭼﻮﮄﺍﺭﻱ ﭰﺮﻧﺪﻱ ﺭﻫﻲ ﭤﻲ‪.‬‬ ‫ﺳﺞ ﮐﺎﻥ ﻞ ﮄﺭﺗﻲ َء ﺟﻮ ﻫﻲ ُء ﭔﺮﻧﺪ ﮔﻮﻟﻮ ﺮﻭ ﻫﺎ ﻭﺭﻫﻴﻪ ﺍﻳﺌﻦ ﺸﺶ ﺛﻘﻞ ﺟﻲ ﺍﺻﻮﻝ‬ ‫ﺗﺤﺖ ﭰﺮﮠ ﺮﻱ ﭤﮅﻭ ﭤﻴﮡ ﻟﮙﻮ‪ .‬ﺟﻴ ﻲ ﺑﻪ ﺳﻴﺎﺭﺍ ﺳﺞ ﮐﺎﻥ ﮄﺍﺭ ﭤﻴﺎ‪ ،‬ﺍﻧﻬﻦ ﻣ ﻧﻲ ﺟﻲ ﭠﺮﮠ‬ ‫ﮐﺎﻥ ﮔﻬﮣﻮ ﺩﻳﺮ ﺳﺎﻥ ﻫﻲ ُء ﮄﺭﺗﻲ َء ﺟﻮ ﮔﻮﻟﻮ ﭠﺮﻳﻮ‪ .‬ﺟ ﻫﻦ ﺯﻣﻴﻦ ﭠﺮﮠ ﺷﺮﻭﻉ ﻴﻮ ﺗﻪ ﭠﺮﻳﻞ‬ ‫ﮔﺌﺲ ۽ ﻫﻮﺍ ﺑﺨﺎﺭﻥ ﺟﻲ ﺻﻮﺭﺕ ﺍﺧﺘﻴﺎﺭ ﺌﻲ ۽ ﻭﺭﻱ ﺧﻼ ۾ ﭤﮅ ﻣﻠﮡ ﺮﻱ ﺍﻫﻲ ﺑﺨﺎﺭ ۽‬ ‫ﮔﺌﺴﻮﻥ ﭘﺎﮢﻲ ﺑﮣﺠﻲ ﻭﺳﮡ ﻟﮙﻴﻮﻥ‪ .‬ﺍﻫﻮ ﺳﻠﺴﻠﻮ ﺎﻓﻲ ﻭﻗﺖ ﺗﺎﺋﻴﻦ ﻫﻠﻨﺪﻭ ﺭﻫﻴﻮ‪ .‬ﺗﺎﻥ ﺟﻮ‬

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‫ﮄﺭﺗﻲ َء ﺟﻲ ﻫﻴﭡﺎﻧﻬﻦ ﻫﻨﮅﻥ ﺗﻲ ﭘﺎﮢﻲ ﺟﻤﻊ ﭤﻲ ﺳﻤﻨ ﭠﺎﻫﻲ ﻭﮄﺍ‪ .‬ﭠﺮﻳﻞ ﮔﺌﺲ ۽ ﭔﻴﻦ ﺗﺒﺪﻳﻠﻴﻦ‬ ‫ﭘﭥﺮﻥ ۽ ﮄﺍﺕ ﺟﻲ ﺻﻮﺭﺕ ﺍﺧﺘﻴﺎﺭ ﺌﻲ‪ .‬ﻣﺨﺘﻠﻒ ﻭﻗﺘﻦ ﺗﻲ ﭔﺮﻧﺪ ﺟﺒﻠﻦ ﭰﺎ ﮡ‪ ،‬ﺯﻟﺰﻟﻦ ۽‬ ‫ﻃﻮﻓﺎﻧﻦ ﺟﻲ ﺍﭼﮡ‪ ،‬ﻣﺨﺘﻠﻒ ﮄﺍﺗﻦ ﺟﻲ ﺭﺟﻲ ﮄﺭﺗﻲ َء ﺟﻲ ﺳﻴﻨﻲ ﻣﺎﻥ ﭔﺎﻫﺮ ﻧ ﺮﮠ ﺮﻱ‪ ،‬ﻫﻦ‬ ‫ﮄﺭﺗﻲ َء ﺟﻲ ﻣﭥﺎﮀﺮﻱ ﺗﻲ ﻴﺘﺮﻳﻮﻥ ﺋﻲ ﺗﺒﺪﻳﻠﻴﻮﻥ ﺍﻳﻨﺪﻳﻮﻥ ﺭﻫﻴﻮﻥ‪ .‬ﺍﻫ ﻱ ﻃﺮﺡ ﮄﺭﺗﻲ ﺳﺞ‬ ‫ﮐﺎﻥ ﮄﺍﺭ ﭤﻴﮡ ﮐﺎﻥ ﭘﻮ ِء ﻣﺨﺘﻠﻒ ﺗﺒﺪﻳﻠﻴﻦ ﻣﺎﻥ ﮔﺬﺭﻱ‪ ،‬ﻣﺨﺘﻠﻒ ﺍﺭﺗﻘﺎﺋﻲ ﻣﺮﺣﻼ ﻃﺌﻪ ﻨﺪﻱ ﻫﻦ‬ ‫ﺣﺎﻟﺖ ﺗﻲ ﺍﭼﻲ ﺭﺳﻲ ﺁﻫﻲ‪ .‬ﮄﺭﺗﻲ َء ﺟﻲ ﻣﭥﺎﮀﺮﻱ ﺟﻲ ﭘﻴﻤﺎﺋﺶ‪ ،‬ﮄﺭﺗﻲ ﭴﺎﮢﻦ ﻣﻮﺟﺐ‬ ‫‪ 196،960،000‬ﭼﻮﺭﺱ ﻣﻴﻞ ﺁﻫﻲ‪.‬‬ ‫ﮄﺭﺗﻲ ﭴﺎﮢﻦ‪ ،‬ﮄﺭﺗﻲ َء ﺟﻲ ﺗﺎﺭﻳﺦ )‪ (Historical Geology‬۽ ﮄﺭﺗﻲ َء ﺗﻲ‬ ‫ﺟﻨﻢ ﻭﺭﺗﻞ ﻭﺍﻗﻌﻦ )‪ (Geological Events‬ﺟﻲ ﺑﻨﻴﺎﺩ ﺗﻲ ﮄﺭﺗﻲ َء ﺟﻲ ﭴﻤﺎﺭ ﮐﻲ ﮄﺍﺭ‬ ‫ﮄﺍﺭ ﺟﮙﻦ )‪ ، (Eras‬ﮄﺍﺭ ﮄﺍﺭ ﺯﻣﺎﻧﻦ )‪ (Periods‬۽ ﮄﺍﺭ ﮄﺍﺭ ﺍﻳﺎﻣﻦ )‪ (Epochs‬۾‬ ‫ﻭﺭﻫﺎﻳﻮ ﺁﻫﻲ ۽ ﮄﺭﺗﻲ َء ﺟﻲ ﭘﻴﺪﺍﺋﺶ ﺟﻲ ﻋﻤﺮ ﻣﻘﺮﺭ ﺌﻲ ﺍﭤﻦ‪.‬‬ ‫ﺟ ﻫﻦ ﮄﺭﺗﻲ َء ﻣﭥﺎﻥ ﺮﻭ ﻳﻦ ﺳﺎﻝ ﻻﮘﻴﺘﻮ ﻣﻴﻨﻬﻦ ﻭﺳﮡ ﻟﮙﺎ ﺗﻪ ﮄﺭﺗﻲ َء ﺟﻮ ﮔﻮﻟﻮ‬ ‫ﭔﻦ ﺣﺼﻦ ﭘﺎﮢﻲ َء ۽ ﺧﺸ ﻲ َء ۾ ﻭﺭﻫﺎﺋﺠﻲ ﻭﻳﻮ‪ .‬ﻣﺎﻫﺮﻥ ﺟﻲ ﭼﻮﮠ ﻣﻮﺟﺐ ﺍﭲ ﮄﺭﺗﻲ َء ﺟﻲ‬ ‫ﮔﻮﻟﻲ ﺗﻲ ﮐﻨ ﻥ ﺟﻲ ﺟﻴ ﺎ ﺑﻴﻬ ﺁﻫﻲ‪ ،‬ﺳﺎ ﻗﺪﻳﻢ ﺩﻭﺭ ۾ ﺍﺋﻴﻦ ﺎﻧﻪ ﻫﺌﻲ ۽ ﻴﺘﺮﺍﺋﻲ ﮐﻨ‬ ‫ﭘﺎﮠ ۾ ﮘﻨﮃﻳﻞ ﻫﺌﺎ‪ .‬ﺟﻴ ﻲ ﭘﻮ ِء ﺍﺭﺿﻴﺎﺗﻲ ﺗﺒﺪﻳﻠﻴﻦ ﺮﻱ ﻫ ﭔﺌﻲ ﮐﺎﻥ ﺟﺪﺍ ﭤﻲ ﻭﻳﺎ‪.‬‬ ‫ﮐﻨ ﻥ ﺟﻲ ﮔ ﻳﻞ ﻫﺠﮡ ﻭﺍﺭﻭ ﺧﻴﺎﻝ ﭘﻴﺶ ﻨﺪ ﺁﻣﺮﻳ ﻲ ﺳﺎﺋﻨﺴﺪﺍﻧﻦ ﺟﻲ ﻫ ﮔﺮﻭﻫﻪ )‪(2‬‬ ‫ﺟﻮ ﺭﺍﻳﻮ ﺁﻫﻲ ﺗﻪ ﺍﭲ ﮐﺎﻥ ‪ 2500‬ﻟﮏ ﺳﺎﻝ ﺍﮖ ﺩﻧﻴﺎ ﺟﻲ ﮔﻮﻟﻲ ﺗﻲ ﺻﺮﻑ ﻫ ﻭ ﻭ ﮐﻨ‬ ‫ﻣﻮﺟﻮﺩ ﻫﻴﻮ‪ .‬ﺟﻨﻬﻦ ﮐﻲ ﻫﻮ ﭘﻨﮕﺌﻴﺎ )‪ (Pangaea‬ﻮﭠﻦ ﭤﺎ‪ .‬ﺟﻨﻬﻦ ﻣﺎﻥ ﺋﻲ ﭔﻴﺎ ﮐﻨ‬ ‫ﮀﭵﻲ ﮄﺍﺭ ﭤﻴﺎ ﺁﻫﻦ‪ .‬ﭘﺮ ﮄﺭﺗﻲ ﭴﺎﮢﻦ ﺟﻲ ﻫ ﭔﺌﻲ ﮔﺮﻭﻫﻪ )‪ (3‬ﺟﻮ ﺧﻴﺎﻝ ﺁﻫﻲ ﺗﻪ ﺷﺮﻭﻋﺎﺕ ۾‬ ‫ﮄﺭﺗﻲ َء ﺟﻲ ﮔﻮﻟﻲ ﺗﻲ ﭔﻪ ﻭ ﺍ ﮐﻨ ﻫﺌﺎ‪ ،‬ﺟﻦ ﮐﻲ ﮔﻮﻧ ﻭﺍﻧﺎ )‪ (Gondwana‬۽‬ ‫ﻻﺭﻳﺸﻴﺎ )‪ (Laurasia‬ﺟﻮ ﻧﺎﻟﻮ ﻧﻮ ﺁﻫﻲ‪ .‬ﺍﻧﻬﻲ َء ﮔﺮﻭﻫﻪ ﺟﻲ ﭼﻮﮠ ﻣﻄﺎﺑﻖ ﮔﻮﻧ ﻭﺍﻧﺎ ﻭ ﻱ‬ ‫ﮐﻨ ۾ ﺁﺳ ﺮﻳﻠﻴﺎ‪ ،‬ﺍﻧ ﺎﺭ ‪ ،‬ﺁﻓﺮﻳ ﺎ‪ ،‬ﺍﻧ ﻳﺎ ۽ ﮐﮡ ﺁﻣﺮﻳ ﺎ ﻭﻏﻴﺮﻩ ﺣﺼﺎ ﺍﭼﻲ ﭤﻲ ﻭﻳﺎ‪.‬‬ ‫ﺟ ﻫﻦ ﺗﻪ ﻻﺭﻳﺸﻴﺎ ۾ ﺍﺗﺮ ﺁﻣﺮﻳ ﺎ ۽ ﻳﻮﺭﭖ ﺷﺎﻣﻞ ﻫﻴﺎ‪.‬‬ ‫ﻣﭥﺌﻴﻦ ﭔﺌﻲ ﮔﺮﻭﻫﻪ ﺟﻲ ﺭﺍ ِء ﻣﻄﺎﺑﻖ ﻫﻨﺪ ﺳﻨﮅ ﺍﭲ ﮐﺎﻥ ﺮﻭ ﻳﻦ ﺳﺎﻝ ﺍﮖ‬ ‫ﮔﻮﻧ ﻭﺍﻧﺎ ﻭ ﻱ ﮐﻨ ﺟﻮ ﺣﺼﻮ ﻫﺌﻲ‪ .‬ﮄﺭﺗﻲ َء ﺟﻲ ﺌﻴﻦ ﺯﻣﺎﻧﻲ )‪ (Tertiary period‬۾‬ ‫ﺍﺗﺮ ﻫﻨﺪﺳﺘﺎﻥ ﻭﺍﺭﻭ ﭘﺎﺳﻮ ﺁﻓﺮﻳ ﺎ‪ ،‬ﺳﻠﻮﻥ ۽ ﺁﺳ ﺮﻳﻠﻴﺎ ﺳﺎﻥ ﺧﺸ ﻲ َء ﺭﺳﺘﻲ ﮘﻨﮃﻳﻞ ﻫﻮ‪(4) .‬‬ ‫ﺍﻥ ﺟﻲ ﺗﺼﺪﻳﻖ ﺍﻳﭿ ﺟﻲ ﺭﺍﻭﺭ ﻲ ﺑﻪ ﭘﻨﻬﻨﺠﻲ ﺘﺎﺏ )‪ (5‬۾ ﺮﻱ ﭤﻮ‪ .‬ﺍﻥ ﻭﻗﺖ ﺳﻨﮅﻭ ﻣﺎﭤﺮ‬ ‫ﺟﻲ ﺳﺮﺯﻣﻴﻦ ﺳﻤﻨ ﻫﻴﭟ ﺁﻳﻞ ﻫﺌﻲ‪ .‬ﮄﺭﺗﻲ ﺟﺎ ﻋﺎﻟﻢ ﭼﻮﻥ ﭤﺎ ﺗﻪ ﺍﭲ ﮐﺎﻥ ﺗﻘﺮﻳﺒﻦ ‪ 6‬ﺮﻭ‬ ‫ﻭﺭﻫﻴﻪ ﺍﮖ ﺳﻨﮅ ﺳﻤﻴﺖ ﺳﭵﻮ ﻧﻨﮃﻭ ﮐﻨ ﻴﭥﻴﺎ )‪ (Tethys‬ﻧﺎﻟﻲ ﺳﻤﻨ ﻫﻴﭟ ﻫﻴﻮ‪ .‬ﺍﭲ ﺟﺘﻲ‬ ‫ﻭﻓﺎﻗﻲ ﭘﺎ ﺴﺘﺎﻥ ﻗﺎﺋﻢ ﺁﻫﻲ‪ ،‬ﺍﺗﻲ ﻗﺪﻳﻢ ﺩﻭﺭ ۾ ﺳﻤﻨ ﻣﻮﺟﻮﻥ ﻣﺎﺭﻱ ﺭﻫﻴﻮ ﻫﻮ‪ .‬ﺍﭲ ﺎﻟﻬﻪ‬ ‫ﺟﺘﻲ ﺩﺭﻩ ﺧﻴﺒﺮ ﺁﻫﻲ‪ ،‬ﺍﺗﻲ ﻭﻫﻴﻞ ﻣﮁﻴﻮﻥ ﺭﻫﻨﺪﻳﻮﻥ ﻫﻴﻮﻥ‪(6) .‬‬ ‫ﺍﻫــﻮ ﺍﺗــﺮ ﻫﻨﺪﺳــﺘﺎﻥ ﻭﺍﺭﻭ ﭘﺎﺳــﻮ ﮄﺭﺗــﻲ َء ﺟــﻲ ‪ 10‬ﻟــﮏ ﺳــﺎﻝ ﺍﮖ ﭘﻼﻳﻮﺳــﻴﻦ ﺩﻭﺭ‬ ‫)‪ (Pliocene epoch‬ﮐــﺎﻥ ﻭﭠــﻲ ﭘﻼﺋﻴﺴ ﻮﺳــﻴﻦ ﺩﻭﺭ )‪(Pleistocene epoch‬‬ ‫ﺗ ــﺎﺋﻴﻦ ﺍ ــﻞ ‪ 20‬ﻫ ــﺰﺍﺭ ﺳ ــﺎﻝ ﺍﮖ ﺗ ــﺎﺋﻴﻦ ﺍﺗ ــﺮ ﺁﻣﺮﻳ ــﺎ ﺟ ــﻲ ﺍﺗ ــﺮ ﺍﻭﻟﻬ ــﻪ ﻳﻌﻨ ــﻲ ﺍﻻﺳـ ـ ﺎ‬ ‫)‪ (Alaska‬۽ ﭔﺌـﻲ ﭘﺎﺳــﻲ ﭼــﻴﻦ ﺳـﺎﻥ ﻣﻠﻴــﻞ ﺭﻫﻴــﻮ‪ (7) .‬ﺟـ ﻫﻦ ﺍﺗــﺮ ﻫﻨﺪﺳــﺘﺎﻥ ﻭﺍﺭﻭ ﭘﺎﺳــﻮ‬ ‫ﺁﻣﺮﻳ ﺎ ﺟﻲ ﺍﺗﺮ ﺍﻭﻟﻬﻪ ﻳﻌﻨﻲ ﺍﻻﺳ ﺎ ۽ ﭼﻴﻦ ﺳﺎﻥ ﻣﻠﻴﻞ ﻫـﻮ ﺗـﻪ ﭘﻼﺋﻴﺴ ﻮﺳـﻴﻦ ﺩﻭﺭ ۾ ﻭ ﻱ‬ ‫ﺑﺮﻓﺒﺎﺭﻱ )‪ (Glaciations‬ﺷﺮﻭﻉ ﭤﻲ ﻭﺋﻲ‪ .‬ﺟﻴ ﺎ ‪ 6‬ﻟﮏ ﺳﺎﻝ ﺍﮖ ﺷﺮﻭﻉ ﭤﻲ‪ ،‬ﻧﺘﻴﺠـﻲ‬ ‫۾ ﻫـﻦ ﮄﺭﺗـﻲ َء ﮐـﻲ ﭼـﺎﺭ ﺑﺮﻓـﺎﻧﻲ ﺩﻭﺭ )‪ (Ice Ages‬ﺳـﮣﺎ ﭘﻴـﺎ‪ .‬ﺟـﻦ ﺩﻭﺭﻥ ۾ ﮄﺭﺗـﻲ َء ﺟـﻮ‬

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‫ﺎﻓﻲ ﺣﺼﻮ ﺑﺮﻑ ﺳﺎﻥ ﮂ ﺠﻲ ﻭﻳﻮ‪ .‬ﺍﻥ ﺑﺮﻓﺎﻧﻲ ﺩﻭﺭ ﺟﻲ ﻭﭺ ۾ ﮔﺮﻡ ﻭﻗﻔﺎ ﺑﻪ ﺍﻳﻨﺪﺍ ﺭﻫﻴﺎ‪.‬‬ ‫)‪ (8‬ﺑﻌﺪ ۾ ﺟ ﻫﻦ ‪ 20‬ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﮖ ﺑﺮﻓﺎﻧﻲ ﺩﻭﺭ ﺧﺘﻢ ﭤﻴﻮ ﺗﻪ ﺑﺮﻑ ﮔﻬ ﭘﻮﮠ ۽ ﭔﻴﻦ ﺳﺒﺒﻦ‬ ‫ﺮﻱ ﻫﻨﺪ ۽ ﺁﻓﺮﻳ ﺎ ﻫ ﭔﺌﻲ ﮐﺎﻥ ﮄﺍﺭ ﭤﻲ ﻭﻳﺎ ۽ ﻭﭺ ﺗﻲ ﮀﻮﻟﻴﻮﻥ ﻫﮣﻨﺪ ﺳـﻤﻨ ﻇـﺎﻫﺮ ﭤـﻲ‬ ‫ﭘﻴـﻮ ۽ ﺍﻫـ ﻱ ﻃـﺮﺡ ﻣﭥــﻲ ﭴﺎﮢﺎﻳـﻞ ﮔﻮﻧـ ﻭﺍﻧﺎ ﻭ ﻱ ﮐﻨـ ﻣـﺎﻥ ﻫﻨـﺪ ﺳــﻨﮅ ﮀﭵـﻲ ﮄﺍﺭ ﭤـﻲ‪ .‬ﺍﻧﻬــﻦ‬ ‫ﭔﻨﻬ ــﻲ ﺣﺼ ــﻦ ﮀﭵ ــﮡ ﺑﻌ ــﺪ ﻭﭼ ــﻮﻥ ﺣﺼ ــﻮ ﺟﻴ ــﻮ ﺳ ــﻤﻨ ۾ ﭔـ ـ ﻱ ﻭﻳ ــﻮ‪ ،‬ﺍﻥ ﮐ ــﻲ ﻟﻴﻤﻮﺭﻳ ــﺎ‬ ‫)‪ (Lemur i a‬ﺟـﻮ ﻧــﺎﻟﻮ ﻧــﻮ ﺍﭤــﻦ‪ .‬ﮀـﻮ ﺟــﻮ ﺍﺗــﺎﻥ ﻟﻴﻤﻮﺭﻳــﺎ ﻧــﺎﻟﻲ ﻫـ ﺟــﺎﻧﻮﺭ ﺟــﺎ ﻫـ ﺍ ﺗﻤــﺎﻡ‬ ‫ﮔﻬﮣﻲ ﺗﻌﺪﺍﺩ ۾ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺍﻥ ﺟﻲ ﺗﺼﺪﻳﻖ ﺍﺳ ﺎ ﻟﻴﻨ ﺟﻲ ﺍﺭﺿﻴﺎﺗﻲ ﻣﺎﻫﺮ ﺑﻪ ﺌـﻲ ﺁﻫـﻲ‬ ‫ﺗﻪ ﺑﺮﺻﻐﻴﺮ ﺟﻮ ﻋﻼﺋﻘﻮ ﭘﻬﺮﻳﺎﻥ ﺁﻓﺮﻳﻘﺎ ﺳﺎﻥ ﮘﻨ ﻳﻞ ﻫﻮ‪ .‬ﺟ ﻫﻦ ﺯﻣﻴﻦ ﭤﮅﻱ ﭤـﻲ ﺗـﻪ ﮔﻮﻧـ ﻭﺍﻧﺎ‬ ‫ﻟﻴﻨ ﺟﻮ ﺟﺰﻳﺮﻭ ﮔـﻢ ﭤـﻲ ﻭﻳـﻮ ۽ ﺍﻫـﻮ ﺳـﻤﻨ ۾ ﭔـ ﻱ ﻭﭸـﻲ ﺍﻳﺸـﻴﺎ ﺳـﺎﻥ ﺮﻳـﻮ‪ ،‬ﺟـﻨﻬﻦ ﺟـﻲ‬ ‫ﻧﺘﻴﺠﻲ ۾ ﻗﺮﺍﻗﺮﻡ ﺟﺒﻞ ﻭﺟﻮﺩ ۾ ﺁﻳﺎ‪.‬‬ ‫ﺟﻨﻬﻦ ﻭﻗﺖ ﺳﻨﮅ ﻴﭥﻴﺎ ﺳﻤﻨ )‪ (Tethys Sea‬ﻫﻴﭟ ﻫﺌﻲ‪ ،‬ﺗﻪ ﺍﻥ ﻭﻗﺖ ﺳﻨﮅ‬ ‫ﮄﺭﺗﻲ َء ﺟﻲ ﭘﻴﺪﺍﺋﺶ ﭤﻴﮡ ﻟﮙﻲ ۽ ﺍﻫ ﻱ ﻃﺮﺡ ﺳﻨﮅ ﮄﺭﺗﻲ ﺟﻮ ﻣﻮﺟﻮﺩﻩ ﻭﺟﻮﺩ ﺍﭲ ﮐﺎﻥ ﺍ ﻞ‬ ‫‪ 100‬ﺮﻭ ﺳﺎﻝ ﺍﮖ ﻴﭥﺲ ﺳﻤﻨ ﺟﻲ ﺍﻧﺪﺭﺍﻥ ﻣﻴﺪﺍﻧﻲ ﻋﻼﺋﻘﻲ ۽ ﭘﻬﺎ ﻱ ﺳﻠﺴﻠﻲ ﺍﭜﺮﮠ ﺟﻲ‬ ‫ﺮﻱ ﭤﻴﻮ‪ .‬ﻣﺎﻫﺮﻥ ﺟﻲ ﭼﻮﮠ ﻣﻮﺟﺐ ﺍﻥ ﺩﺅﺭ ۾ ﻫﻤﺎﻟﻴﻪ ﺟﺒﻞ ﻃﺮﻑ ﺍﻫ ﺍ ﺗﻪ ﺯﻟﺰﻻ ﺁﻳﺎ ﺟﻮ‬ ‫ﮄﺭﺗﻲ ﻣﭥﻲ ﭼ ﻫﻲ ﺁﺋﻲ ۽ ﺳﻤﻨ ﮔﻬﮣﻮ ﭘﻮﺋﺘﻲ ﻫ ﻲ ﻭﻳﻮ‪ .‬ﺍﻥ ﺮﻱ ﺋﻲ ﭘﺮﻭﻓﻴﺴﺮ ﻣﺎﮢ‬ ‫ﭘﭥﺎﻭﺍﻻ ﺳﻨﮅ ﮄﺭﺗﻲ ﮐﻲ ﺳﻤﻨ ﻣﺎﻥ ﺟﻨﻢ ﻭﺭﺗﻞ ﮄﺭﺗﻲ ﻮﭠﻴﻮ‪ (9) .‬ﺳﻨﮅ ﮄﺭﺗﻲ ﺟﻮ ﭘﻬﺮﻳﻮﻥ ﺗﻬﻪ‬ ‫ﺟﻨﻬﻦ ﮐﻲ ﻣﺎﻫﺮ ﭘﺮﻱ ﻴﻤﺒﺮﻳﻦ ﻮﭠﻴﻦ ﭤﺎ‪ ،‬ﺳﻮ ﺍﭲ ﮐﺎﻥ ﺍ ﻞ ‪ 3‬ﺍﺭﺏ ﺳﺎﻝ ﺍﮖ ﭠﻬﻴﻮ‪ .‬ﺍﻥ‬ ‫ﺑﻌﺪ ﺟﺒﻞ‪ ،‬ﺮ‪ ،‬ﭘﻮﭠﺎ ۽ ﻣﻴﺪﺍﻥ ﭠﻬﮡ ﺷﺮﻭﻉ ﭤﻴﺎ‪ .‬ﺟﻦ ﺟﻮﻥ ﻣﺎﻫﺮﻥ ﻋﻤﺮﻳﻮﻥ ﻣﻘﺮﺭ ﻴﻮﻥ‬ ‫ﺁﻫﻦ‪ .‬ﺳﻨﮅ ۾ ﮐﻴﺮ ﭤﺮ ﮐﺎﻥ ﺩﺍﺩﻭ ۽ ﺍﮘﺘﻲ ﺑﻠﻮﭼﺴﺘﺎﻥ ﻃﺮﻑ ﺟﻴ ﻲ ﭘﻬﺎ ﻱ ﺳﻠﺴﻠﻮ ﺁﻫﻲ‪ ،‬ﺳﻮ‬ ‫ﻫﻤﺎﻟﻴﻪ ﭘﻬﺎ ﻱ ﺳﻠﺴﻠﻲ ﮐﺎﻥ ﺑﻪ ﺍﮖ ﻭﺟﻮﺩ ۾ ﺁﻳﻮ ۽ ﺍﻫ ﻱ ﻃﺮﺡ ﻫﻦ ﮄﺭﺗﻲ ﺗﻲ ﺳﭛ ﮐﺎﻥ‬ ‫ﭘﻬﺮﻳﺎﻥ ﺟﻴ ﻲ ﭘﻬﺎ ﻱ ﺳﻠﺴﻼ ﻭﺟﻮﺩ ۾ ﺁﻳﺎ‪ ،‬ﺍﻧﻬﻦ ۾ ﺎﺭﻭﻧﺠﻬﺮ ۽ ﮐﻴﺮﭤﺮ ﻭﺍﺭﺍ ﺳﻠﺴﻼ ﭘﮡ‬ ‫ﺷﺎﻣﻞ ﺁﻫﻦ‪ .‬ﺟﻴﺎﻻﺟﻲ ﺟﻲ ﻣﺎﻫﺮﻥ ﻣﻮﺟﺐ ﻧﻨﮕﺮ ﭘﺎﺭ ﺮ ﺟﻮﻥ ﺮﻳﻮﻥ ﺳﺎﮂﺍ ‪ 3‬ﺍﺭﺏ ﺳﺎﻝ ﺍﮖ‬ ‫ﺟﻮﻥ ﺟ ﻳﻞ ﺁﻫﻦ‪ .‬ﺍﻫ ﻱ ﻃﺮﺡ ﺭﻧﻲ ﻮ ﺟﻮ ﺟﺎﺑﻠﻮ ﺳﻠﺴﻠﻮ ‪ 6‬ﺮﻭ ﺳﺎﻝ ﺍﮖ ﺟﻮ ﺟ ﻳﻞ‬ ‫ﺁﻫﻲ‪.‬‬ ‫ﭔﻪ ﺍﮂﺍﺋﻲ ﻟﮏ ﺳﺎﻝ ﺍﮖ ﺳﻤﻨ ﻫ ﻲ ﻭﭸﻲ ﻣﻮﺟﻮﺩﻩ ﺮﺍﭼﻲ ﻭﺍﺭﻱ ﺳﻄﺢ ﻭ‬ ‫ﺑﻴﭡﻮ ۽ ﺳﻨﮅﻭ َء ﺟﻲ ﻣﻴﺪﺍﻥ ﻣﺎﻥ ﺳﻨﮅﻭﻧﺪﻱ ﻭﻫﮡ ﺷﺮﻭﻉ ﭤﻲ‪ .‬ﺍﻥ ﺑﻌﺪ ﻭﺭﻱ ﻣﻮﺳﻤﻲ ﺗﺒﺪﻳﻠﻴﻮﻥ‬ ‫ﭤﻴﻮﻥ ۽ ﺳﻤﻨ ﺟﻲ ﺳﻄﺢ ﺍﭜﺮﮠ ﺷﺮﻭﻉ ﭤﻲ ﻭﺋﻲ ۽ ﺍﻫﻮ ﺍﭜﺎﺭ ﺟﻮ ﺳﻠﺴﻠﻮ ﻫ ﻟﮏ ﺳﺎﻝ ﮐﺎﻥ‬ ‫‪ 50‬ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﮖ ﺗﺎﺋﻴﻦ ﺭﻫﻴﻮ‪ .‬ﻫﻨﺪ ﺳﻨﮅ ﺟﻲ ﺯﻣﻴﻦ ﺗﻲ ﭔﻴﻬﺮ ﺳﻤﻨ ﭼ ﻫﺎﺋﻲ ﺷﺮﻭﻉ ﺌﻲ‬ ‫۽ ﺳﻤﻨ ﺟﻮ ﭘﺎﮢﻲ ﺮﺍﭼﻲ َء ﻭﺍﺭﻱ ﺳﻄﺢ ﮐﺎﻥ ﻣﭥﻲ ﭼ ﻫﻨﺪﻭ ﺁﻳﻮ‪ ،‬ﺗﺎﻥ ﺟﻮ ﻣﻮﺟﻮﺩﻩ ﺳﻨﮅ‬ ‫ﺻﻮﺑﻮ ﭘﻮﺭﻱ ﻃﺮﺡ ﭘﺎﮢﻲ ﻫﻴﭟ ﺍﭼﻲ ﻭﻳﻮ ۽ ﺳﻤﻨ ﺟﻮ ﭘﺎﮢﻲ ﻣﻠﺘﺎﻥ ﺟﻲ ﺣﺪﻥ ﺳﺎﻥ ﺮﺍﺋﺠﮡ‬ ‫ﻟﮙﻮ‪ .‬ﺍﻥ ﻭﻗﺖ ﺮﺍﭼﻲ ۽ ﺣﻴﺪﺭﺁﺑﺎﺩ ﻭﺍﺭﺍ ﻻ ﺟﺎ ﺮ ﺳﻤﻨ ﺟﻲ ﭘﺎﮢﻲ ﻫﻴﭟ ﭔ ﻝ ﻫﺌﺎ ۽‬ ‫ﺷﺎﻫﺒﻨﺪﺭ‪ ،‬ﭠ ﻲ‪ ،‬ﺟﻬﺮ ﻦ ﻭﺍﺭﻳﻮﻥ ﺮﻳﻮﻥ‪ ،‬ﻮ ﻱ ﻭﺍﺭﻭ ﺳﻮﺭﺟﺎﮢﻮ ﺟﺒﻞ‪ ،‬ﺣﻴﺪﺭﺁﺑﺎﺩ ﻭﺍﺭﻭ‬ ‫ﮔﻨﺠﻮ ﺮ ۽ ﺭﻧﻲ ﻮ ﻭﺍﺭﻳﻮﻥ ﺮﻳﻮﻥ ﺁﺳﭙﺎﺱ ﭘﺎﮢﻲ ﻫﺠﮡ ﺮﻱ ﭔﻴ ﻦ ﻭﺍﻧﮕﺮ ﻧﻈﺮ‬ ‫ﺍﭼﮡ ﻟﮙﻴﻮﻥ‪ (10) .‬ﺍﻥ ﺑﻌﺪ ﻭﺭﻱ ﺳﻤﻨ ﺟﻲ ﭘﺎﮢﻲ ﻫﻴﭟ ﻟﻬﮡ ﺷﺮﻭﻉ ﻴﻮ ﺗﻪ ‪ 5‬ﻫﺰﺍﺭ ﺳﺎﻝ ﻕ‬ ‫– ﻡ ۾ ﺍﻫﻮ ﻭﭸﻲ ﺑﺪﻳﻦ ۽ ﺳﺎ ﺮﻱ ﻭ ﭘﻬﺘﻮ‪ .‬ﺍﻥ ﻭﻗﺖ ﭿ ﺟﻲ ﺭﮠ ۽ ﭤﺮﻃﺮﻑ ﺍﭸﺎﻥ ﺑﻪ‬ ‫ﻲ ﺻﺪﻳﻮﻥ ﺳﺎﻧﺪﻫﻪ ﺳﻤﻨ ﮀﻮﻟﻴﻮﻥ ﻫﮣﻨﺪﻭ ﺭﻫﻴﻮ‪ (11) .‬ﺟﻴ ﻲ ﺣﺼﺎ ﮔﻬﮣﻮ ﭘﻮ ِء ﺳﻤﻨ ﺟﻲ‬ ‫ﭘﺎﮢﻲ َء ﺁﺟﺎ ﻴﺎ‪.‬‬ ‫ﺮﻭ ﻳﻦ ﺳﺎﻟﻦ ﮐﺎﻥ ﭘﻮ ِء ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﻫﻲ ﻫﺰﺍﺭﻳﻦ ﻣﻴﻞ ﮔﻬﻲ ۽ ﻭﻳ ﺮﻱ‬ ‫ﺍﻳﺮﺍﺿﻲ ﺟﻴ ﺎ ﺳﻤﻨ ﻣﺎﻥ ﻧ ﺮﻱ ﻧﺮﻭﺍﺭ ﭤﻲ ﺳﺎ ﻃﺒﻌﻲ ﻃﺮﺡ ﻦ ﺍﻫﻢ ﺣﺼﻦ ۾ ﻭﺭﻫﺎﻳﻞ‬ ‫ﺁﻫﻲ‪.‬‬

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‫)‪ (1‬ﭘﻬﺎ ﻱ ﺩﻳﻮﺍﺭ )‪ (2) (Mountain Wall‬ﻣﭥﺎﻧﻬﻮﻥ ﭘ ﻳﺎ ﭘﻮﭠﻮ ) ‪The‬‬ ‫‪ (3) (Plateau‬ﺳﻨﮅﻭ َء ﺟﻮ ﻣﻴﺪﺍﻥ )‪.(Indus Plain‬‬

‫ﻫﺎﮠ ﺍﺳﺎﻥ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ “ﺳﻨﮅﻭ َء ﻭﺍﺭﻱ ﻣﻴﺪﺍﻥ” ﺟﻮ ﺫ ﺮ ﻨﺪﺍﺳﻴﻦ‪.‬‬ ‫ﺟﺎﮔﺮﺍﻓﻴﺎﺋﻲ ﻃﺮﺡ ﺳﻨﺌﻴﻦ ﺳﮅﻱ ﺯﻣﻴﻦ ﮐﻲ ﻣﻴﺪﺍﻥ )‪ (Plain‬ﭼﺌﺒﻮ ﺁﻫﻲ‪ .‬ﺍﻥ ﻣﻴﺪﺍﻥ ﻭﺍﺭﻱ‬ ‫ﺯﻣﻴﻦ ﺳﻤﻨ ﺟﻲ ﺳﻄﺢ ﮐﺎﻥ ﮔﻬﮣﻮ ﻣﭥﻲ ﻧﻪ ﻫﻮﻧﺪﻱ ﺁﻫﻲ ۽ ﺍﻥ ﺟﻲ ﺍﻭﭼﺎﺋﻲ ‪ 600‬ﻓﻮ ﮐﺎﻥ ﺑﻪ‬ ‫ﮔﻬ ﻫﻮﻧﺪﻱ ﺁﻫﻲ‪ .‬ﺍﻫﺎ ﺯﻣﻴﻦ ﭘﻮﮎ ﻻﺋﻖ ﭤﻴﻨﺪﻱ ﺁﻫﻲ‪.‬‬ ‫ﺳﻨﮅﻭ َء ﺟﻮ ﻣﻴﺪﺍﻥ ﺍ ‪ ،‬ﺍﺭﺍﻭﻟﻲ ﺟﺒﻞ ۽ ﮐﻴﺮﭤﺮ ﺟﺒﻞ ﺟﻲ ﻭﭺ ۾ ﺁﻫﻲ‪ .‬ﻫﻦ‬ ‫ﻣﻴﺪﺍﻥ ﺟﻲ ﺍﻭﻟﻬﻪ ۾ ﺳﻠﻴﻤﺎﻥ ﺟﺒﻞ‪ ،‬ﺍﺗﺮ ۾ ﭘﻮﭠﺎﺭ ﺟﻮ ﭘﻮﭠﻮ ۽ ﺍﻭﭜﺮ ۾ ﺭﺍﺟﭙﻮﺗﺎﻧﻪ ﺟﻮ ﺭﮠ ﭘ‬ ‫ﺍﭤﺲ‪ .‬ﺟﺘﻲ ﺟﻬﻠﻢ ۽ ﭼﻨﺎﺏ ﻧﺪﻱ ﺍﭼﻲ ﭘﺎﮠ ۾ ﻣﻠﻦ ﭤﻴﻮﻥ‪ ،‬ﺍﺗﺎﻥ “ﺳﻨﮅﻭ َء ﺟﻮ ﻣﻴﺪﺍﻥ” ﺷﺮﻭﻉ‬ ‫ﭤﺌﻲ ﭤﻮ‪ .‬ﻫﻦ ﻣﻴﺪﺍﻥ ﺟﻲ ﭘﺌﺪﺍﺋﺶ ﺍﭲ ﮐﺎﻥ ‪ 2‬ﻟﮏ ﺳﺎﻝ ﺍﮖ ﭘﻼﺋﻴﺴ ﻮﺳﻴﻦ ﺩﻭﺭ ﮐﺎﻥ ﻫﻴﻞ‬ ‫ﺗﺎﺋﻴﻦ )‪ (Recent‬ﺟﻲ ﺩﻭﺭ ﺟﻲ ﭴﺎﮢﺎﺋﻲ ﻭﺋﻲ ﺁﻫﻲ‪.‬‬ ‫ﺳﻨﮅﻭ َء ﺟﻮ ﻣﻴﺪﺍﻥ ﻭﺭﻱ ﭔﻦ ﺣﺼﻦ ۾ ﻭﺭﻫﺎﻳﻞ ﺁﻫﻲ‪ .‬ﻫ ﻣﭥﻴﻮﻥ ﻣﻴﺪﺍﻥ ۽ ﭔﻴﻮ‬ ‫ﻫﻴﭡﻴﻮﻥ ﻣﻴﺪﺍﻥ‪ .‬ﺳﻨﮅﻭ َء ﺟﻮ ﻣﭥﺎﻧﻬﻮﻥ ﻣﻴﺪﺍﻥ )‪ (Upper Indus Plain‬ﻟﻮﮢﺎﭠﻲ ﺟﺒﻞ‬ ‫ﺟﻲ ﮐﮡ ۾ ﺁﻫﻲ‪ .‬ﻫﻲ ُء ﻣﻴﺪﺍﻥ ﻴﺘﺮﻥ ﺋﻲ ﺩﺭﻳﺎﻫﻲ ﺩﻭﺁﺑﻦ ۾ ﻭﺭﮀﻴﻞ ﺁﻫﻲ‪ .‬ﺍﻫﻲ ﺩﻭﺁﺑﺎ‬ ‫ﺠﻬﻪ ﻫﻲ ُء ﺁﻫﻦ‪ (1) :‬ﺭﺍﻭﻱ ۽ ﭼﻨﺎﺏ ﻧﺪﻱ ﺟﻲ ﻭﭺ ﻭﺍﺭﻭ ﺩﻭﺁﺑﻮ “ﺭﭼﻨﺎ ﺩﻭﺏ” )‪ (2‬ﺟﻬﻠﻢ ۽‬ ‫ﭼﻨﺎﺏ ﻧﺪﻱ ﺟﻲ ﻭﭺ ۾ “ﮀﺎﺝ ﺩﻭﺏ” )‪ (3‬ﺟﻬﻠﻢ‪ ،‬ﭼﻨﺎﺏ ۽ ﺳﻨﮅﻭ ﻧﺪﻱ ﺟﻲ ﻭﭺ ۾ ﺗﻤﺎﻡ ﻭ ﻭ‬ ‫ﺩﻭﺁﺑﻮ ﺁﻫﻲ‪ ،‬ﺟﻴ ﻮ “ﺳﻨﮅ ﺳﺎﮔﺮ ﺩﻭﺏ” ﺳ ﺑﻮ ﺁﻫﻲ‪ .‬ﺳﻨﮅﻭ َء ﺟﻲ ﻫﻴﭡـﻴﻦ ﻣﻴﺪﺍﻥ ۾ ﺭﻳﮕﺴﺘﺎﻥ‬ ‫ﺑﻪ ﺍﭼﻲ ﻭﭸﻲ ﭤﻮ‪ .‬ﻫﻦ ﻣﺎﻥ ﺍﮖ ﭔﻪ ﺩﺭﻳﺎﻫﻪ ﻫ ﺳﻨﮅﻭ ﺩﺭﻳﺎﻫﻪ )ﭔﻦ ﺌﻨﺎﻟﻦ ۾( ۽ ﭔﻴﻮ ﻫﺎ ﻭ‬ ‫)ﻭﺍﻫﻨﺪﻭ( ﮔﺬﺭﻧﺪﺍ ﻫﺌﺎ‪ .‬ﻫﻦ ﻭﻗﺖ ﻫﻦ ﺟﻲ ﻭﭺ ﻣﺎﻥ ﺻﺮﻑ ﻫ ﺳﻨﮅﻭ ﺩﺭﻳﺎﻫﻪ ﻭﻫﻲ ﭤﻮ‪.‬‬ ‫ﺳﻨﮅﻭ َء ﺟﻲ ﻣﻴﺪﺍﻥ ﮐﻲ ﺗﺸ ﻴﻞ ﻳﮡ ۾ ﻭ ﻭ ﻫﭣ ﺳﻨﮅﻭ ﻧﺪﻱ َء ﺟﻮ ﺁﻫﻲ‪ .‬ﺟﻴ ﺎ‬ ‫ﺳﻨﺪﺱ ﻭﭺ ﻣﺎﻥ ﺳﻴﻨﮅ ﻭﺍﻧﮕﺮ ﻭﻫﻲ ﭤﻲ‪ .‬ﺍﺭﺿﻴﺎﺗﻲ ﻣﺎﻫﺮﻥ ﺟﻮ ﭼﻮﮠ ﺁﻫﻲ ﺗﻪ ﺟﻨﻬﻦ ﻭﻗﺖ‬ ‫ﺳﭵﻲ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺳﻤﻨ ﺟﻲ ﭘﻴ ۾ ﻫﺌﻲ‪ ،‬ﺍﻥ ﻭﻗﺖ ﺑﻪ ﺍﻥ ﺟﻲ ﻭﭺ ﻣﺎﻥ ﺳﻨﮅﻭ ﻧﺪﻱ ﻭﻫﻨﺪﻱ‬ ‫ﻫﺌﻲ ۽ ﺟﻴﺌﻦ ﺟﻴﺌﻦ ﺳﻤﻨ ﺳﻨﮅﻭ َء ﺟﻮ ﻣﻴﺪﺍﻥ ﮀ ﮠ ﺷﺮﻭﻉ ﻴﻮ ﺗﻪ ﺳﻨﮅﻭ ﻧﺪﻱ َء ﺍﻥ ﮐﻲ‬ ‫ﺳﺌﻨﻴﻦ ﺳﮅﻱ ﻣﻴﺪﺍﻥ ﺟﻲ ﺷ ﻞ ﻳﮡ ﺷﺮﻭﻉ ﺌﻲ ۽ ﺳﻨﮅﻭ َء ﺟﻲ ﻟﻮ ﻫﻲ ﺁﻧﺪﻝ ﻟ ﺳﺎﻥ‬ ‫ﺯﻣﻴﻦ ُﻣﭥﺎﻥ ﺳﻤﻨ ﺟﻮ ﮀ ﻳﻞ ﺗﺎﺛﻴﺮ ﺧﺘﻢ ﭤﻴﻨﺪﻭ ﺭﻫﻴﻮ ۽ ﺳﻨﮅﻭ َء ﺟﺎ ﻣﻴﺪﺍﻥ ﻫ ﺯﺭﺧﻴﺰ‬ ‫ﭼﻴ ﻲ ﺍﭘﺖ ﻭﺍﺭﻱ ﻣ ﻲ َء ﺳﺎﻥ ﻣﺎﻻﻣﺎﻝ ﺑﻨﺠﮡ ﻟﮙﺎ‪ .‬ﺟﻴﺌﻦ ﻟﺌﻤﺒﺮ ﭼﻮﻱ ﭤﻮ ﺗﻪ‪“ ،‬ﺳﻨﮅﻭ ﻧﺪﻱ‬ ‫ﺟﻲ ﻟﻮ ﻫﻲ ﺁﻧﺪﻝ ﻟ ‪ ،‬ﺟﻨﻬﻦ ﮐﻲ ﮔﺮﻣﻲ‪ ،‬ﭘﺎﮢﻲ ۽ ﺳﺎﻭ ﺟﻲ ﺗﺎﺛﻴﺮ ﺳﮅﺍﺭﻱ ﺳﻨﻮﺍﺭﻱ ﻫ‬ ‫ﺳﺌﻨﻴﻦ ﺳﮅﻱ ﻣﻴﺪﺍﻥ ﺟﻲ ﺷ ﻞ ۾ ﻣﺎﭤﺮﻱ ﺟﻲ ﮀﻴ ﻥ ﺗﺎﺋﻴﻦ ﭘﭥﺎﺭﻱ ﮀ ﻳﻮ‪(12) ”.‬‬ ‫ﻳﻘﻴﻨﻦ ﺳﻨﮅﻭ َء ﺟﻲ ﻣﻴﺪﺍﻥ ﺗﻲ ﻭﻗﺖ ﺑﻮﻗﺖ ﺍﻳﻨﺪ ﻃﻮﻓﺎﻧﻦ ۽ ﺑﺮﺳﺎﺗﻴﻦ ﻭﺍﺭﻱ ﭘﺌﻲ‬ ‫ﭘﮑﻴ ﻱ ۽ ﻭﻫﻨﺪ ﻧﺪﻳﻦ ﺟﻲ ﺭ ُء ﺯﻣﻴﻦ ﻣﭥﺎﻥ ﭼﺎﺩﺭ ﭼﺎ ﻫﮡ ﺷﺮﻭﻉ ﺌﻲ‪ .‬ﺟﻨﻬﻦ ﺮﻱ‬ ‫ﺳﻨﮅﻭ َء ﺟﻲ ﻣﻴﺪﺍﻥ ﻭﺍﺭﻱ ﺯﻣﻴﻦ ﻭﺋﻲ ﻣﭡﻲ ﭤﻴﻨﺪﻱ‪.‬‬ ‫ﺍﭲ ﺑﻪ ﺳﻤﻨ ﮄﺭﺗﻲ ﺟﺎ ﺟﻴ ﻲ ﺣﺼﺎ ﮀ ﻱ ﺭﻫﻴﻮ ﺁﻫﻲ‪ ،‬ﺍﻧﻬﻦ ﮐﻲ ﺁﺑﺎﺩﻱ َء ﻻﺋﻖ ۽‬ ‫ﺯﺭﺧﻴﺰ ﺳﻨﮅﻭ َء ﺟﻮ ﻟ ﺑﮣﺎﺋﻲ ﺭﻫﻴﻮ ﺁﻫﻲ ۽ ﺳﻨﮅﻭﻧﺪﻱ ﺟﻮ ﻟﻮ ﻫﻲ ﺁﻧﺪﻝ ﻟ ﺟ ﻫﻦ ﺳﻤﻨ ۾‬ ‫ﭘﺌﺠﻨﺪﻭ ﺭﻫﻲ ﭤﻮ ﺗﻪ ﺍﻫﻲ ﺣﺼﺎ ﺧﻮﺩ ﺑﺨﻮﺩ ﻣﭥﻲ ﭤﻴﻨﺪﺍ ﻭﭸﻦ ﭤﺎ ۽ ﺳﺎﻣﻮﻧ ﻱ ﭘﺎﮢﻲ ﭘﻮﺋﺘﻲ‬ ‫ﻫ ﻨﺪﻭ ﻭﭸﻲ ﭤﻮ‪ .‬ﺟﺘﻲ ﺳﻨﮅﻭ ﮀﻮ ﺮﻱ ﭤﻲ‪ ،‬ﺍﻫﻮ ﺣﺼﻮ ﻣ ﻲ ﭘﻮﮠ ﺮﻱ ﻣﺴﺘﻘﻞ ﻣﭥﻲ‬ ‫ﺍﭜﺮﻧﺪﻭ ۽ ﺧﺸ ﭤﻴﻨﺪﻭ ﺭﻫﻲ ﭤﻮ‪.‬‬

‫‪11‬‬

‫ﺣﻮﺍﻻ ۽ ﺳﻤﺠﻬﺎﮢﻴﻮﻥ‬ 1.

http://www.bbc.com/urdu/science/2016/02/160202_ earth_theia_headon_collision_zs 01 February 2016, Kayleigh Lewis, Earth made up of two planets after 'violent collision' with Theia 4.5bn years ago, UCLA scientists discover, 2 February 2016, http://www.independent.co.uk/news/science/earthmade-up-of-two-planets-after-violent-collisionwith-theia-45-billon-years-ago-ucla-scientistsa6846071.html The research was funded by NASA, the Deep Carbon Observatory and a European Research Council advanced grant (ACCRETE) BRANDON RUSSELL, Violent head-on collision between Theia and Earth formed our moon, JANUARY 30, 2016, HTTP://WWW.TECHNOBUFFALO.COM/20 16/01/30/VIOLENT-HEAD-ONCOLLISION-BETWEEN-THEIA-ANDEARTH-FORMED-OUR-MOON/

‫ﻫﻲ ُء ﺧﻴﺎﻝ ﺁﻣﺮﻳ ﺎ ﺟﻲ “ﺍﻧﻴﻮﺭﻭﻧﻨﻤﻴﻨ ﻞ ﺳﺎﺋﻨﺲ ﺳﺮﻭﺱ ﺍﻳ ﻣﻨﺴ ﺮﻳﺸﻦ” ﺟﻲ‬ .‫ﺳﺎﺋﻨﺴﺪﺍﻧﻦ ﭘﻴﺶ ﻴﻮ ﺁﻫﻲ‬

.2

The U. S. Environmental Science Services Administration (ESSA)

‫ﻫﻲ ُء ﺧﻴﺎﻝ ﻭﺍﻟ ﺮﺍ ﺍﺳﭙﺮﻭﻝ ۽ ﺍ ﺮ ﺭﺍﺑﺮ ﻳﻨﺮ ﺳﺎﺋﻨﺴﺪﺍﻧﻦ ﺟﻲ ﮔﺮﻭﻫﻪ ﭘﻴﺶ‬ .‫ﻴﻮ ﺁﻫﻲ‬

12

.3

Refrence: http://www.dailymail.co.uk/sciencetech/article2411158/350m-year-old-scorpion-fossil-Gondwanasupercontinents-oldest-known-land-animal.html 4.

Bland Ford, H.F, “Quarterly Journal of the Geological Society” Vol: xxx (1875) P-534

5. Raverty, H.G, “The Mehran of Sindh and its tributaries” P- 317, 468-90

‫ﺍﻫ ﻭ ﺍﻧ ﺸﺎﻑ ﺗﺎﺯﻭ ﻣﺸﻲ ﮔﻦ ﻳﻮﻧﻴﻮﺭﺳ ﻲ َء ﺟﻲ ﻣﺎﻫﺮﻥ ﺟﻲ ﻫ ﻮﻟﻲ ﻴﻮ‬ ‫ﺁﻫﻲ ۽ ﺍﻥ ﺍﻧ ﺸﺎﻑ ﺟﻲ ﺗﺼﺪﻳﻖ ﭘﺮﻭﻓﻴﺴﺮ ﻓﻠﭗ ﻱ ﮔﺮﮔﺮﺵ ﺟﻲ ﺯﻳﺮ ﻗﻴﺎﺩﺕ‬ .‫ ﭘﺎ ﺴﺘﺎﻥ ۽ ﻓﺮﺍﻧﺲ ﺟﻲ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺟﻲ ﻣﺎﻫﺮﻥ ﺌﻲ ﺁﻫﻲ‬،‫ﺁﻣﺮﻳ ﺎ‬

.6

The Tethys Ocean (Greek: Τηθύς) was an ocean that existed between the continents of Gondwana and Laurasia during much of the Mesozoic era, before the opening of the Indian and Atlantic oceans during the Cretaceous period. It is also referred to as the Tethys Sea or Neotethys. Refrence: Greg Laden, The Amazing and Compelling Story of the Tethys Sea, December 17, 2012, http://scienceblogs.com/gregladen/2012/12/17/theamazing-and-compelling-story-of-the-tethys-sea/

13 -‫ﺳﺮﺯﻣﻴﻦ ۽ ﺑﺎﺷﻨﺪﺍ” ﺹ‬-‫ ﮔﺎ ﻓﺮﻱ“ﺁﺳ ﺮﻳﻠﻴﺎ‬،‫ﺑﻠﻨ ﻥ‬ 8.

.7

Panhwar, M.H, “Chronological Dictionary of Sindh: P-4

،‫ “ﺍﺭﺗﻘﺎ ﺟﻲ ﻬﺎﮢﻲ” ﺣﻴﺪﺭﺁﺑﺎﺩ‬،‫ﻭﮄﻳ ﻣﻌﻠﻮﻣﺎﺕ ﻻ ِء ﺳﻮ ﺍ ﺮ ﺳ ﻨﺪﺭ ﻣﻐﻞ‬ 117 -‫ﻉ ﺹ‬1985 9.

Pithawala, M.B, “Marvels of Earth” P-51

Pithawala, M.B, “Historical

‫ﻣﻌﻠﻮﻣﺎﺕ ﻻ ِء ﺳﻮ‬

‫ﻭﮄﻳ‬

Geography of Sindh”

55 -‫ “ﻗﺪﻳﻢ ﺳﻨﮅ” ﺹ‬،‫ ﭜﻴﺮﻭﻣﻞ ﻣﻬﺮﭼﻨﺪ‬،‫ﺁ ﻭﺍﮢﻲ‬

13

.10

‫‪11.‬‬ ‫‪Raverty, H.G, “The Mehran of Sindh and its‬‬ ‫‪tributaries” P- 314, 468‬‬

‫‪.12‬‬

‫ﻟﺌﻤﺒﺮ ‪ ،‬ﺍﻳﭿ ﻲ‪“ ،‬ﺗﺎﺭﻳﺦ ﺳﻨﮅ” ﺟﻠﺪ ‪“ ،1‬ﺳﻨﮅ ﻫ ﻋﺎﻡ ﺟﺎﺋﺰﻭ” ﺹ‪1،2 -‬‬

‫ﺳﻨﮅ ﮄﺭﺗﻲ ﺟﻲ ﺟﻮ ﺟ ‪ ،‬ﺯﻧﺪﮔﻲ ۽ ﺗﻬﺬﻳﺐ ﺟﻮ ﺗﺎﺭﻳﺦ ﻭﺍﺭ ﭼﺎﺭ‬ ‫ﺳﻦ‬ ‫ﺳﺎﮂﺍ ‪ 4‬ﺍﺭﺏ‬ ‫ﺳﺎﻝ ﺍﮖ‬ ‫‪ 4‬ﺮﻭ ‪80‬‬ ‫ﻟﮏ ﺳﺎﻝ ﺍﮖ‬ ‫‪ 4‬ﺮﻭ ‪70‬‬ ‫ﻟﮏ ﺳﺎﻝ ﺍﮖ‬ ‫‪ 3‬ﺮﻭ ‪60‬‬ ‫ﻟﮏ ﺳﺎﻝ ﺍﮖ‬ ‫‪ 2‬ﺮﻭ ‪70‬‬ ‫ﻟﮏ ﺳﺎﻝ ﺍﮖ‬ ‫‪ 1‬ﺮﻭ ‪85‬‬ ‫ﻟﮏ ﺳﺎﻝ ﺍﮖ‬ ‫ﻫ ﺮﻭ‬ ‫‪ 50‬ﻟﮏ ﺳﺎﻝ‬ ‫ﺍﮖ‬ ‫‪ 70‬ﻟﮏ ﺳﺎﻝ‬ ‫‪ 20‬ﻟﮏ ﺳﺎﻝ‬ ‫ﺍﮖ‬ ‫‪ 20‬ﻟﮏ ﺳﺎﻝ‬ ‫ﺍﮖ‬

‫ﻭﺍﻗﻌﻮ‬ ‫ﺳﻨﮅ ﮄﺭﺗﻲ ﺟﻮ ﻭﺟﻮﺩ‬

‫ﺯﻧﺪﮔﻲ ﺟﺎ ﺁﺛﺎﺭ‬ ‫ﺯﻧﮕﻲ ﺟﻮ ﻮ ﺑﻪ ﺁﺛﺎﺭ ﻧﻪ ﻫﻮ‬

‫ﺭﻧﻲ ﻮ ﺟﺎﺑﻠﻮ ﺳﺴﻠﺴﻠﻲ ﺟﻮ ﺟ ﮠ‬

‫ﻭﮠ ﮡ‪ ،‬ﮔﺎﻫﻪ‪ ،‬ﺟﻴﺖ‪ ،‬ﻣﮁﻴﻮﻥ‬

‫ﺮﻳﻦ ﺟﻮ‬

‫ﻭﮠ ﮡ‪ ،‬ﮔﺎﻫﻪ‪ ،‬ﺟﻴﺖ‪ ،‬ﻣﮁﻴﻮﻥ‬

‫ﻟ ﻲ ۽ ﺟﻬﻤﭙﻴﺮ ﻭﺍﺭﻳﻦ‬ ‫ﺟﮠ‬ ‫ﮐﻴﺮﭤﺮ ﺟﺎﺑﻠﻮ ﺳﻠﺴﻠﻲ ﺟﻮ ﺟ ﮠ‬

‫ﻭﮠ ﮡ‪ ،‬ﮔﺎﻫﻪ‪ ،‬ﺟﻴﺖ‪ ،‬ﻣﮁﻴﻮﻥ‬

‫ﺮﻳﻦ ﺟﻮ ﺟ ﮠ‬

‫ﻭﮠ ﮡ‪ ،‬ﮔﺎﻫﻪ‪ ،‬ﺟﻴﺖ‪ ،‬ﻣﮁﻴﻮﻥ‬

‫ﮔﺎﺝ ﺟﺎﺑﻠﻮ ﺳﻠﺴﻠﻲ ﺟﻮ ﺟ ﮠ‬

‫ﻭﮠ ﮡ‪ ،‬ﮔﺎﻫﻪ‪ ،‬ﺟﻴﺖ‪ ،‬ﻣﮁﻴﻮﻥ‪،‬‬ ‫ﺍﻧﺴﺎﻥ ﺟﻲ ﺣﻴﻮﺍﻧﻲ ﻧﺴﻞ ﮐﺎﻥ‬ ‫ﻋﻠﺤﺪﮔﻲ‬ ‫ﺍﻧﺴﺎﻥ ﺟﻲ ﺍﺑﺘﺪﺍﺋﻲ ﺷ ﻞ‬

‫ﻧﺎﺭﻱ ﻭﺍﺭﻳﻦ‬

‫ﺭﺍﻣﺎ ﭘﭥﻴ ﺲ ﺍﻧﺴﺎﻥ ﺟﻮ ﺟﻨﻢ‬

‫ﺍﻧﺴﺎﻥ ﺟﻲ ﺠﻬﻪ ﺳﮅﺭﻳﻞ‬ ‫ﺳﻮﺍﭘﭥﻴ ﺲ )‪(Sawapi t hecus‬‬ ‫ﺷ ﻞ‬ ‫ﺍﻧﺴﺎﻥ ﺟﻮ ﺟﻨﻢ‬ ‫ﺭﺍﻭﺕ ۾ ﺍﻭﺍﺋﻠﻲ ﺍﻧﺴﺎﻥ ﺟﻮﻥ ﺛﺎﺑﺘﻴﻮﻥ ﭘﺮﺍﮢﻲ ﭘﭥﺮ ﺩﻭﺭ ﺟﻲ ﺍﻭﺯﺍﺭﻥ‬ ‫ﺟﻮ ﺍﺳﺘﻌﻤﺎﻝ‬ ‫ﺍﻧﺴﺎﻥ‪ ،‬ﺟﺎﻧﻮﺭ‪ ،‬ﭘﮑﻲ‪ ،‬ﻭﮠ‪ ،‬ﭔﻮ ﺎ‬ ‫ﻣﻨﮁﺮ ﺟﺎﺑﻠﻮ ﺳﻠﺴﻠﻲ ﺟﻮ ﺟ ﮠ‬

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‫‪ 5‬ﻟﮏ ﺳﺎﻝ‬ ‫ﺍﮖ‬

‫ﻟﻮﮢﻲ ﻧﺪﻱ ﻧﻨﮕﺮ ﭘﺎﺭ ﺮ ۾ ﺍﻧﺴﺎﻥ ﺟﻲ‬ ‫ﺭﻫﺎﺋﺶ‬

‫‪ 50‬ﻫﺰﺍﺭ ﺳﺎﻝ‬ ‫ﺍﮖ‬

‫ﺭﻭﻫ ﻱ َء ﻭﺍﺭﻳﻦ ﺮﻳﻦ ۾ ﺍﻧﺴﺎﻥ ﺟﻲ‬ ‫ﺭﻫﺎﺋﺶ‬

‫‪ 15‬ﻫﺰﺍﺭ ﺳﺎﻝ‬ ‫ﺍﮖ‬

‫ﺭﻭﻫ ﻱ‪ ،‬ﺮﺍﭼﻲ‪ ،‬ﺣﻴﺪﺭﺁﺑﺎﺩ ۽ ﻣﻨﮁﺮ‬ ‫ﮂﻧﮃ ﻭﺍﺭﻥ ﻋﻼﺋﻘﻦ ۾ ﺍﻧﺴﺎﻥ ﺟﻲ‬ ‫ﺭﻫﺎﺋﺶ‬ ‫ﮘﻮﭠﺎﮢﻴﻮﻥ ﺯﺭﻋﻲ ﺛﻘﺎﻓﺘﻮﻥ ﻗﺎﺋﻢ ﭤﻴﮡ‪،‬‬ ‫ﮑﺎﻭﺍﻭﻥ ﮔﻬﺮ ﭠﺎﻫﮡ ﺟﻲ ﺷﺮﻭﻋﺎﺕ‬

‫‪ 7‬ﻫﺰﺍﺭ ‪500‬‬ ‫ﺳﺎﻝ ﺍﮖ‬ ‫‪ 4200‬ﻕ ﻡ‬

‫ﻣﻬﺮ ﮘ ﻫﻪ ۾ ﮑﺎﻭﺍﻥ ﮔﻬﺮ ﭠﺎﻫﮡ ۽‬ ‫ﮘﻮﭞ ﭔﮅﮠ ۽ ﭘﻮﮐﻲ ﺭﺍﻫﻲ‬ ‫ﻱ ﮔﻞ ﻣﺤﻤﺪ ۾ ﺳﺮﻥ ۽ ﭘﭥﺮﻥ ﺳﺎﻥ‬ ‫ﮔﻬﺮﻥ ﺟﻲ ﺍ ﺍﻭﺍﺕ‬ ‫ﺍ ﻞ ‪ 4000‬ﻕ ‪ -‬ﻡ ﮄﺍﺭﻱ ﺳﻨﮅ ۾‬ ‫ﻨﭝﺎﺭ ﻲ ﭼ ﺟﻮ ﺑﻨﻴﺎﺩ ﭘﻴﻮ‬ ‫ﮄﺍﺕ ﮘﻮﻟﻬﻲ ﻟﮅﻱ ﻭﺋﻲ‬

‫‪ 8‬ﻫﺰﺍﺭ ﺳﺎﻝ‬ ‫ﺍﮖ‬

‫‪ 4000‬ﻕ ‪ -‬ﻡ‬ ‫‪ 4000‬ﻕ ‪ -‬ﻡ‬

‫ﻭ ﻥ ﺷﻬﺮﻥ ﺟﻲ ﺍ ﺍﻭﺕ‬

‫‪ 3500‬ﻕ ﻡ‬ ‫ﮐﺎﻥ ﭘﻮ ِء‬ ‫‪ 1500‬ﻕ ﻡ‬ ‫ﺗﺎﺋﻴﻦ‬

‫ﻋﺮﻭﺝ ﺗﻲ ﭘﻬﺘﻞ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﺟﻮ‬ ‫ﭘﻮﺋﺘﻲ ﭘﻮﮠ‬

‫‪ 1450‬ﻕ ﻡ‬ ‫ﮐﺎﻥ ﭘﻮ ِء‬

‫ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ۾ ﺟﻬ ﺮ ۽ ﺟﻬﺎﻧﮕﺎﺭ‬ ‫ﺗﻤﺪﻥ ﺟﻲ ﺷﺮﻭﻋﺎﺕ‬

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‫ﭘﺮﺍﮢﻲ ﭘﭥﺮ ﺩﻭﺭ ﺟﻲ ﺍﻧﺴﺎﻧﻦ ﺟﺎ‬ ‫ﺍﻭﺯﺍﺭ ﻫﭣ ﺁﻳﺎ‪ ،‬ﭔﻮﻟﻲ ﺟﻲ‬ ‫ﺗﺨﻠﻴﻖ‬ ‫ﭘﺮﺍﮢﻲ ﭘﭥﺮ ﺩﻭﺭ ﺟﻲ ﺍﻧﺴﺎﻧﻦ ﺟﺎ‬ ‫ﺍﻭﺯﺍﺭ ﻫﭣ ﺁﻳﺎ‪ ،‬ﭘﮑﻴﻦ ۽‬ ‫ﺟﺎﻧﻮﺭﻥ ﺟﻮ ﺷ ﺎﺭ‪ ،‬ﺑﺎﻫﻪ ﺟﻲ‬ ‫ﺩﺭﻳﺎﻓﺖ ۽ ﭔﻮﻟﻲ ﺟﻲ ﺗﺨﻠﻴﻖ‬ ‫ﻭﭼﻴﻦ ﭘﭥﺮ ﺩﻭﺭ ﺟﻲ ﺍﻧﺴﺎﻧﻦ ﺟﺎ‬ ‫ﺍﻭﺯﺍﺭ ﻫﭣ ﺁﻳﺎ‪ ،‬ﺟﺎﻧﻮﺭ ﭘﺎﻟﮡ ۽‬ ‫ﺯﻣﻴﻦ ﮐﻴ ﮠ‬ ‫ﻧﺌﻴﻦ ﭘﭥﺮ ﺩﻭﺭ ۾ ﺯﺭﻋﻲ‬ ‫ﺳﻤﺎﺝ ﺟﻮ ﺑﻨﻴﺎﺩ‪ ،‬ﺍﻭﺍﺋﻠﻲ ﮔﻬﺮﻥ‬ ‫ﺟﻲ ﺍ ﺍﻭﺍﺕ‬ ‫ﺍﺳﺘﻌﻤﺎﻝ ﺟﺎ ﭤﺎﻧﻮﻥ‪ ،‬ﮣ ‪،‬‬ ‫ﺟﻮﻥ ۽ ﭙﻬﻪ ﺟﻮﻥ ﭘﻮﮐﻮﻥ‬ ‫ﺳﺮﻥ ۽ ﭘﭥﺮﻥ ﺳﺎﻥ ﮔﻬﺮﻥ ﺟﻲ‬ ‫ﺍ ﺍﻭﺍﺕ‪،‬‬ ‫ﻠﻲ ﮔﻞ ﻣﺤﻤﺪ ۽ ﻣ ﻳﮕ ۾‬ ‫ﭤﺎﻧﻮﻥ ﭼ ﺗﻲ ﭠﻬﻴﻞ ﻣﻠﻴﺎ‬ ‫ﺎﻣﻲ ﻣﺎﻥ ﺍﻭﺯﺍﺭ ۽ ﻫﺎﺭ‬ ‫ﺳﻴﻨﮕﺎﺭ ﺟﻮﻥ ﺷﻴﻮﻥ ﭠﻬﮡ‬ ‫ﻟﮙﻴﻮﻥ‬ ‫ﻣﻮﻫﻦ ﺟﻮ ﺩ ﻭ‪ ،‬ﻫ ﺍﭘﺎ‪،‬‬ ‫ﭼﺎﻧﻬﻮﻥ ﺟﻮ ﺩ ﻭ‬ ‫ﺳﻮ ﻬ ﻱ‪ ،‬ﺎﺭ ۽ ﭔﻮ ﻥ‬ ‫ﺳﺒﺐ ﺷﻬﺮ ﭰ ﮡ ﻟﮙﺎ ۽ ﻟ ﭘﻼﮠ‬ ‫ﭤﻲ‬ ‫ﭰ ﻲ ﻭﻳﻞ ﺷﻬﺮﻥ ﮐﻲ ﺟﻬ ﺮ‬ ‫ﻠﭽﺮ ﺟﻲ ﻣﺎﮢﻬﻦ ﺍﭼﻲ ﺁﺑﺎﺩ‬ ‫ﻴﻮ‬

‫ﺗﻬﺬﻳﺒﻲ ۽ ﺳﻴﺎﺳﻲ ﺟﺎﮔﺮﺍﻓﻲ‬ ‫ﻫﻦ ﺩﻳﺲ ﮐﻲ “ﺳﻨﮅ” ﻧﺎﻟﻮ ﻫﺘﺎﻥ ﺟﻲ ﺁﮘﺎ ﻦ ﺭﻫﺎ ﻦ ﺳﻨﮅﻭ ﻧﺪﻱ َء ﺗﺎﻥ ﻧﻮ‪ .‬ﺟﻨﻬﻦ‬ ‫ﻣﻌﻨﻲ ﺁﻫﻲ ﺳﻤﻨ ﻳﺎ ﻭ ﻱ ﺩﺭﻳﺎﻫﻪ ﻭﺍﺭﻭ ﻣﻠ ‪ .‬ﻳﺎ ﺍﻫﻮ ﻭﻫ ﺮﻭ ﺟﻴ ﻲ ﺳﺪﺍﺋﻴﻦ ﭘﻴﻮ‬ ‫ﺟﻲ ٰ‬ ‫ﻭﻫﻲ‪ .‬ﺟﻴﺌﻦ ﺗﻪ ﺧﻮﺩ ﺳﻨﮅ ﮄﺭﺗﻲ ﺳﻤﻨ ﻣﺎﻥ ﺟﻨﻢ ﻭﺭﺗﻮ ۽ ﻫﻦ ﻧﺪﻱ ﻫﺘﺎﻥ ﺟﻲ ﺑﺮﭘ ﻦ ﮐﻲ‬ ‫ﺳﺮﺳﺒﺰ ۽ ﺷﺎﺩ ﺁﺑﺎﺩ ﻴﻮ ۽ ﻫﺘﺎﻥ ﺟﻲ ﺭﻫﻮﺍﺳﻴﻦ ﺟﻲ ﺗﻤﺪﻧﻲ ﺗﺸ ﻴﻞ ﺌﻲ‪ .‬ﺍﻥ ﺮﻱ‬ ‫ﻫﺘﺎﻥ ﺟﻲ ﺁﮘﺎ ﻦ ﺭﻫﺎ ﻦ‪ ،‬ﻫﻦ ﺩﻳﺲ ﺟﻮ ﻭ ﻱ ﺩﺭﻳﺎﻫﻪ ﺟﻲ ﻧﺴﺒﺖ ﺳﺎﻥ ﻧﺎﻟﻮ ﺋﻲ ﺳﻨﮅ ﺭﮐﻴﻮ‪.‬‬ ‫ﺟﻴ ﻮ ﺍﭲ ﮐﺎﻥ ﻫﺎ ﻮ ﻫﺰﺍﺭ ﻭﺭﻫﻴﻪ ﭘﺮﺍﮢﻮ ﺁﻫﻲ‪ .‬ﻫﻦ ﺩﻳﺲ ﮐﻲ ﺍﻫﻮ ﻧﺎﻟﻮ ﻫﺘﻲ ﺭﻫﻨﺪ‬ ‫ﻣﻘﺎﻣﻲ ﻣﺎﮢﻬﻦ ﺳﻨﮅﻭ ﻧﺪﻱ ﺟﻲ ﻧﺴﺒﺖ ﺳﺎﻥ ﻧﻮ‪ .‬ﭘﺮﻭﻓﻴﺴﺮ ﻣﻨﮕﻬﺎﺭﺍﻡ ﻣﻠ ﺎﮢﻲ ﭘﻨﻬﻨﺠﻲ‬ ‫ﺘﺎﺏ ۾ ﺳﻨﮅ ﺟﻲ ﻧﺎﻟﻲ ﺑﺎﺑﺖ ﺠﻬﻪ ﻫﻦ ﻃﺮﺡ ﻭﺿﺎﺣﺖ ﺌﻲ ﺁﻫﻲ‪“ :‬ﺑﻤﺒﺌﻲ ﺟﻲ ﭜﺎﺭﺕ‬ ‫ﻭﮔﻴﺎﻧﻲ ) ‪ (I ndol ogi st‬ﭘﺎﺩﺭﻱ ﻫﻴﺮﺱ ﺟﻲ ﺳﻨﺪ ﻣﻮﺟﺐ‪ ،‬ﺳﻨﮅﻭ ﻧﺪﻱ َء ﮐﻲ ﺍﻫﻮ ﻧﺎﻟﻮ‬ ‫ﻣﻌﻨﻲ ﻫﺌﻲ ﻧﺪﻱ ﻳﺎ‬ ‫ﺁﮘﺎ ﻦ ﺭﻫﺎ ﻦ ﺳﻨﮅﻳﻦ ﻧﻮ‪ .‬ﺟﻦ ﺟﻲ ﭔﻮﻟﻲ ۾ ﺳﻨﺪ‪-‬ﺳﻨﮅﻭ ﻟﻔﻆ ﺟﻲ ٰ‬ ‫ﺩﺭﻳﺎﻫﻪ ‪ ...‬ﺟﻨﻬﻦ ﺟﻲ ﭘﭡﻴﺎﻥ ﺳﺎﺭﻱ ﻣﻠ ﺗﻲ ﺟﻨﻬﻦ ﻣﺎﻥ ﻧﺪﻱ ﻭﻫﻲ ﭤﻲ‪ ،‬ﺳﻨﮅ ﻧﺎﻟﻮ ﭘﺌﺠﻲ‬ ‫ﻭﻳﻮ‪ .‬ﭘﻮ ِء ﺍﻫﻮ ﻧﺎﻟﻮ ﺍﻳﺮﺍﻧﻲ ﻭﺍﭘﺎﺭﻳﻦ “ﺳﻨﮅ” ﻣﺎﻥ ﭰﻴﺮﺍﺋﻲ “ﻫﻨﺪ” ﻴﻮ‪ .‬ﺟﻨﻬﻦ ﻣﺎﻥ ﻫﺎﮢﻮ ﻮ‬ ‫ﻫﻨﺪﺳﺘﺎﻥ ﭤﻴﻮ ﺁﻫﻲ ‪ ...‬ﺗﻨﻬﻦ ﮐﺎﻥ ﭘﻮ ِء ﺭﻭﻣﻲ ﻭﺍﭘﺎﺭﻳﻦ ﺍﻥ ﮐﻲ ﻭﮄﻳ ﭰﻴﺮﺍﺋﻲ “ﺍﻧ ” ﻴﻮ‪.‬‬ ‫ﺟﻨﻬﻦ ﻣﺎﻥ ﻫﺎﮢﻮ ﻮ ﺍﻧ ﻳﺎ ﺑﮣﻴﻮ ﺁﻫﻲ‪ .‬ﺟﻮ ﺑﻪ ﻳﻬﻲ ﻧﺎﻟﻮ ﺁﻫﻲ ۽ ﻧﻪ ﻳﻮﺭﭘﻲ ‪ ...‬ﻫﻨﺪﺳﺘﺎﻥ ﺗﻲ‬ ‫ﭜﺎﺭﺕ ﻧﺎﻟﻮ ﮔﻬﮣﻮ ﭘﻮ ِء ﭘﻴﻮ‪ ،‬ﺟ ﻫﻦ ﺭﺍﺟﺎ ﺩﺷﻴﺖ ۽ ﺷ ﻨﺘﻼ ﺟﻮ ﭘ ﭜﺮﺕ ﺭﺍﭲ ﻨﺪﻭ ﻫﻮ‪.‬‬ ‫ﺗﻨﻬﻦ ﺮﻱ ﺳﺒﻮ ﺗﻪ ﺳﭵﻲ ﻣﻠ “ﻫﻨﺪﺳﺘﺎﻥ” ﮐﻲ ﻧﺎﻟﻮ ﺋﻲ ﺳﻨﮅﻭ ﻧﺪﻱ َء ۽ ﺳﻨﮅ ﻣﺎﻥ ﻣﻠﻴﻮ‬ ‫ﺁﻫﻲ” )‪(1‬‬ ‫ﻫﺆﻥ ﺑﻪ ﺳﻨﮅ ۽ ﺳﻨﮅﻭ ﻫ ﺋﻲ ﻭﺟﻮﺩ ﺟﻮ ﻧﺎﻟﻮ ﺁﻫﻲ‪َ .‬‬ ‫ﺳﻨﮅﺅ ﮐﺎﻥ ﺳﻮﺍ ِء ﺳﻨﮅ ﺎ ﺑﻪ‬ ‫ﻣﻌﻨﻰ ﻧﻪ ﭤﻲ ﺭﮐﻲ‪ .‬ﻫﻦ ﺩﻳﺲ ﺗﺎﻥ ﺳﻨﮅ ﺟﻮ ﻧﺎﻟﻮ ﻣ ﺎﻳﻮ ﻳﺎ ﺑﺪﻻﻳﻮ ﻭﭸﻲ ﺗﻪ ﺍﻫﻮ ﭘﺎﮠ ﺳﺎﻥ ﺩﻭﮐﻮ‬ ‫۽ ﻓﺮﻳﺐ ﭼﺌﺒﻮ‪ .‬ﮀﻮ ﺟﻮ ﺑﻘﻮﻝ ﻟﺌﻤﺒﺮ ﺟﻲ ﺗﻪ‪“ ،‬ﺍﻫﻮ ﺑﻠ ﻞ ﺳﻮﻧﻬﻴﻦ ﭤﻮ ﺗﻪ ﻫﻦ ﺳﺮﺯﻣﻴﻦ‬ ‫ﺟﻮ ﻧﺎﻟﻮ ﺳﻨﮅﻭ ﻧﺪﻱ ﺟﻲ ﻧﺎﻟﻲ ﺳﺎﻥ ﻣﻨﺴﻮﺏ ﻫﺠﻲ‪ .‬ﮀﺎ ﺎﮠ ﺗﻪ ﺍﻧﻬﻲ َء ﻧﺪﻱ َء ﺋﻲ ﮐﻴﺲ ﺟﻨﻢ‬ ‫ﻧﻮ ﺁﻫﻲ ۽ ﺳﻨﺪﺱ ﭘﺮﻭﺭﺵ ﺌﻲ ﺁﻫﻲ‪ .‬ﻫﻲ ﺳﭵﻮ ﺧﻄﻮ ﺟﻴ ﻮ ﻴﺘﺮﺍ ﺳﻮ ﻣﻴﻞ ﮔﻬﻮ ۽‬ ‫ﻭﻳ ﺮﻭ ﺁﻫﻲ‪ .‬ﺗﻨﻬﻦ ﺟﻮ ﺫﺭﻭ ﺫﺭﻭ ۽ ﻫﺮ ﺗﻬﻪ ﺳﻨﮅﻭ ﻧﺪﻱ ﺗﺸ ﻴﻞ ﻧﻮ ﺁﻫﻲ‪(2) ”.‬‬ ‫ﻫﻦ ﺘﺎﺏ ۾ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﺫ ﺮ ﭤﻴﻨﺪ ﺩﻭﺭ )ﺍﻭﺍﺋﻞ ﮐﺎﻥ ‪ 1500‬ﻕ‪-‬ﻡ( ۾‬ ‫ﺳﻨﮅﻭ ﺭﻳﺎﺳﺖ ﺟﻮﻥ ﺟﺎﮔﺮﺍﻓﻴﺎﺋﻲ ﺣﺪﻭﻥ ﺠﻬﻪ ﻫﻦ ﺭﻳﺖ ﻫﻴﻮﻥ‪:‬‬

‫ﺳﻨﮅﻭ ﺭﻳﺎﺳﺖ‪:‬‬ ‫ﺟﻨﻬﻦ ﻭﻗﺖ ﺳﻤﻨ ُﺳﻨﮅ ﺟﻲ ﮄﺭﺗﻲ َء ﮐﺎﻥ ﭘﺮﻱ ﻫ ﻲ ﻭﻳﻮ ۽ ﺯﻣﻴﻦ ﻇﺎﻫﺮ ﭤﻲ‪ .‬ﺍﻥ‬ ‫ﻭﻗﺖ ﺳﻨﮅ ﺍﻧﺪﺭ ﺟﻴ ﺎ ﺗﻬﺬﻳﺐ ﺍﺳﺮﻱ‪ ،‬ﺍﻫﺎ ﺟﺎﮔﺮﺍﻓﻴﺎﺋﻲ ﻃﻮﺭ ﻣ ﻧﻲ ﺍﻳﺸﻴﺎﺋﻲ ﺗﻬﺬﻳﺒﻦ ﮐﺎﻥ‬ ‫ﻭﺳﻴﻊ ﺍﻳﺮﺍﺿﻲ َء ۾ ﺍ ﻞ ‪ 5‬ﻟﮏ ﭼﻮﺭﺱ ﻣﻴﻠﻦ ﺗﺎﺋﻴﻦ ﭘﮑ ﻳﻞ ﻫﺌﻲ‪ .‬ﺍﻥ ﺟﻮ ﭰﻬﻼ ُء ﺭﻭﺱ‬ ‫ﺟﻲ ﺳﺮﺣﺪﻥ ﺗﺎﺋﻴﻦ ﻭﭸﻲ ﭘﻬﺘﻮ ﻫﻮ‪ (3) .‬ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻮ ﻋﻼﺋﻘﻮ ﭘﮑﻴ ۾ ﺑﺎﺑﻞ ﮐﺎﻥ ﭼﺆﮢﻮ ۽‬ ‫ﻣﺼﺮ ﮐﺎﻥ ﭔﻴﮣﻮ ﻫﻮ‪(4) .‬‬

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‫ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﺍﻳﺮﺍﺿﻲ َء ۾ ﻣﻮﺟﻮﺩﻩ ﺳﻤﻮﺭﻭ ﭘﺎ ﺴﺘﺎﻥ )ﺧﻴﺒﺮ ﭘﺨﺘﻮﻥ ﺧﻮﺍﻫﻪ‬ ‫ﺻﻮﺑﻲ ﺟﻲ ﺟﺎﺑﻠﻮ ﻋﻼﺋﻘﻲ ۽ ﺁﺯﺍﺩ ﺸﻤﻴﺮ ﮐﺎﻥ ﺳﻮﺍ ِء(‪ ،‬ﻫﻨﺪﺳﺘﺎﻧﻲ ﭘﻨﺠﺎﺏ‪ ،‬ﺍﻭﻟﻬﻪ ﻳﻮ ﭘﻲ‪،‬‬ ‫ﻫﺮﻳﺎﻧﺎ‪ ،‬ﭿ‪ ،‬ﺎﭠﻴﺎﻭﺍ ‪ ،‬ﮔﺠﺮﺍﺕ‪ ،‬ﻣﻬﺎﺭﺍﺷ ﺮ ۽ ﺍﻓﻐﺎﻧﺴﺘﺎﻥ ﺟﻮ ﺠﻬﻪ ﺣﺼﻮ ﺷﺎﻣﻞ ﻫﺌﺎ‪(5) .‬‬ ‫ﺍﻥ ﻭﻗﺖ ﺳﻨﮅﻭ ﺭﻳﺎﺳﺖ ﭘﻨﺠﻦ ﺻﻮﺑﻦ ۾ ﻭﺭﻫﺎﻳﻞ ﻫﻮﻧﺪﻱ ﻫﺌﻲ‪ .‬ﺟﻨﻬﻦ ﺟﻮ ﻣﺮ ﺰ ﻣﻮﻫﻦ ﺟﻮ‬ ‫ﺩ ﻭ ﻫﻮﻧﺪﻭ ﻫﻮ ۽ ﻣﻮﺟﻮﺩﻩ ﺳﻨﮅ‪ ،‬ﻣﺮ ﺰﻱ ﺻﻮﺑﻮ ﻫﻮﻧﺪﻭ ﻫﻮ‪ .‬ﻫ ﺻﻮﺑﻮ‪ ،‬ﻣﻮﺟﻮﺩﻩ‬ ‫ﺑﻠﻮﭼﺴﺘﺎﻥ ﻫﻮﻧﺪﻭ ﻫﻮ‪ ،‬ﺟﻴ ﻮ ﺍﻭﻟﻬﺎﺋﻮﻥ ﺻﻮﺑﻮ ﺳ ﺑﻮ ﻫﻮ ۽ ﺍﻥ ﺟﻮ ﮔﺎﺩﻱ َء ﺟﻮ ﻫﻨﮅ ﻳﺎ‬ ‫ﻣﺮ ﺰﻱ ﺷﻬﺮ ﺩﻣﺐ ﺳﺎﺩﺍﺕ ﻫﻮ‪ .‬ﺍﺗﺮ ﻭﺍﺭﻭ ﺻﻮﺑﻮ ﻣﻮﺟﻮﺩﻩ ﭘﺎ ﺴﺘﺎﻧﻲ ﭘﻨﺠﺎﺏ ۽ ﺠﻬﻪ‬ ‫ﺧﻴﺒﺮ ﭘﺨﺘﻮﻥ ﺧﻮﺍﻫﻪ ﺻﻮﺑﻲ ﺟﻲ ﺣﺼﻦ ﺗﻲ ﻣﺸﺘﻤﻞ ﻫﻮ‪ .‬ﺟﻨﻬﻦ ﺟﻮ ﻣﺮ ﺰﻱ ﺷﻬﺮ ﻫ ﺍﭘﺎ‬ ‫ﻫﻮ‪ .‬ﺍﻭﭜﺮ ﻭﺍﺭﻭ ﺻﻮﺑﻮ ﭜﺎﺭﺗﻲ ﭘﻨﺠﺎﺏ ۽ ﺠﻬﻪ ﭜﺮ ﻭﺍﺭﻥ ﺣﺼﻦ ﺗﻲ ﻣﺸﺘﻤﻞ ﻫﻮﻧﺪﻭ ﻫﻮ‪،‬‬ ‫ﺟﻨﻬﻦ ﺟﻮ ﻣﺮ ﺰﻱ ﺷﻬﺮ ﺎﻟﻲ ﺑﻨﮕﻦ ﻫﻮ‪ .‬ﺟ ﻫﻦ ﺗﻪ ﮐﮡ ﻭﺍﺭﻭ ﺻﻮﺑﻮ ﭿ‪ ،‬ﺎﭠﻴﺎﻭﺍ ۽‬ ‫ﮔﺠﺮﺍﺕ ﺟﻲ ﺣﺼﻦ ﺗﻲ ﻣﺸﺘﻤﻞ ﻫﻮ‪ .‬ﺟﻨﻬﻦ ﺟﻮ ﻣﺮ ﺰﻱ ﺷﻬﺮ ﻟﻮﭤﻞ ﻫﻮ‪(6) .‬‬ ‫ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﻣﭥﻲ ﭴﺎﮢﺎﻳﻞ ﺗﻬﺬﻳﺒﻲ ۽ ﺳﻴﺎﺳﻲ ﺳﺮﺣﺪﻥ ﻣﺎﻥ ﻴﺘﺮﺍﺋﻲ ﺩﺭﻳﺎﻫﻪ‬ ‫ﻭﻫﻨﺪﺍ ﻫﺌﺎ ۽ ﺁﻫﻦ‪ .‬ﺟﻦ ۾ ﻣﮑﻴﻪ ﺳﻨﮅﻭ ﻧﺪﻱ ﺁﻫﻲ‪ .‬ﺳﻨﮅﻭ ﺭﻳﺎﺳﺖ ﺟﻲ ﺍﺗﺮ ﻭﺍﺭﻱ ﺻﻮﺑﻲ ﻣﺎﻥ‬ ‫ﺳﻨﮅﻭ ﻧﺪﻱ‪ ،‬ﺟﻬﻠﻢ ﻧﺪﻱ‪ ،‬ﺭﺍﻭﻱ ﻧﺪﻱ‪ ،‬ﺑﻴﺎﺱ ﻧﺪﻱ ۽ ﺳﺘﻠﺞ ﻧﺪﻱ ﻭﻫﻨﺪﻳﻮﻥ ﺁﻫﻦ‪ .‬ﺟ ﻫﻦ ﺗﻪ‬ ‫ﻣﺮ ﺰﻱ ﺻﻮﺑﻲ ﻣﻮﺟﻮﺩﻩ ﺳﻨﮅ ﻣﺎﻥ ﺗﻨﻬﻦ ﻭﻗﺖ ﺳﻨﮅﻭ ﻧﺪﻱ ﮐﺎﻥ ﺳﻮﺍ ِء ﻫﺎ ﻭ ﻧﺪﻱ ﭘﮡ‬ ‫ﻭﻫﻨﺪﻱ ﻫﺌﻲ‪ .‬ﺟﻴ ﺎ ﺑﻌﺪ ۾ ‪1226‬ﻉ ﮄﺍﺭﻱ ﺳ ﻲ ﺑﻨﺪ ﭤﻲ ﻭﺋﻲ‪ .‬ﭔﺌﻲ ﻃﺮﻑ ﺑﺎﻗﻲ ﭔﻴﻦ ﻦ‬ ‫ﺻﻮﺑﻦ ﻣﺎﻥ ﭘﮡ ﻴﺘﺮﻳﻮﻥ ﺋﻲ ﻧﺪﻳﻮﻥ ۽ ﺑﺮﺳﺎﺗﻲ ﻧﺎﻻ ﻭﻫﻨﺪﺍ ﻫﺌﺎ ۽ ﺁﻫﻦ‪ .‬ﭘﺮ ﻫﺘﻲ ﺍﺳﺎﻥ‬ ‫ﺻﺮﻑ ﺳﻨﮅﻭ ﻧﺪﻱ َء ۽ ﻫﺎ ﻭ ﺩﺭﻳﺎﻫﻪ ﺟﻲ ﺍﻥ ﻭﻗﺖ ﺟﻲ ﻭﻫ ﺮﻥ ﺑﺎﺑﺖ ﺫ ﺮ ﺮﻳﻮﻥ ﭤﺎ‪.‬‬

‫‪ .1‬ﺳﻨﮅﻭﻧﺪﻱ‪:‬‬ ‫ﺳﻨﮅﻭ ﻧﺪﻱ‪ ،‬ﺟﻴ ﺎ ‪ 1800‬ﻣﻴﻞ ﮔﻬﻲ ﺁﻫﻲ‪ ،‬ﺳﺎ ﻫﻤﺎﻟﻴﻪ ﺟﺒﻞ ﺟﻲ ﺳﻨﮕﻲ ﺒﺎﺏ‬ ‫ﺟﻲ ﺑﺮﻓﺎﻧﻲ ﮄﺍﺭﺍ ﻣﺎﻥ ﻧ ﺮﻱ ﭤﻲ‪ ،‬ﺳﻨﮕﻲ ﺒﺎﺏ ﭤﭕﻴ ۾ ﺁﻫﻲ‪ .‬ﺳﻨﮕﻲ ﺒﺎﺏ ﻣﺎﻧﺴﺮﻭﺭ‬ ‫ﮂﻧﮃ ﮐﺎﻥ ‪ 30‬ﻣﻴﻞ ﭘﺮﻱ ﺁﻫﻲ‪ .‬ﺳﻨﮅﻭ ﻧﺪﻱ ﻭﺍﻻﺭﻳﻞ ﺸﻤﻴﺮ ﻣﺎﻥ ﭤﻴﻨﺪﻱ ﺁﺯﺍﺩ ﺸﻤﻴﺮ‪ ،‬ﺧﻴﺒﺮ‬ ‫ﭘﺨﺘﻮﻥ ﺧﻮﺍﻫﻪ‪ ،‬ﭘﻨﺠﺎﺏ ﻟﺘﺎ ﻳﻨﺪﻱ‪ ،‬ﺍﺗﺎﻥ ﺟﻲ ﭼﺌﻦ ﻧﺪﻳﻦ ﺟﻮﻥ ﭘﺎﮢﻲ ﭘﺎﮠ ﻣﻨﺠﻬﻪ ﺳﻤﺎﺋﻴﻨﺪﻱ‪،‬‬ ‫ﺳﻨﮅ ۾ ﺸﻤﻮﺭ ﻭ ﺎﻥ ﺩﺍﺧﻞ ﭤﺌﻲ ﭤﻲ‪ .‬ﺑﻌﺪ ۾ ﻣﻮﺟﻮﺩﻩ ﺳﻨﮅ ﮐﻲ ﺳﺮﺳﺒﺰ ۽ ﺁﺑﺎﺩ ﻨﺪﻱ‬ ‫ﻭﭸﻲ ﻋﺮﺑﻲ ﺳﻤﻨ ۾ ﮀﻮ ﺮﻱ ﭤﻲ‪ .‬ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﻣﭥﻲ ﭴﺎﮢﺎﻳﻞ ﺗﻬﺬﻳﺒﻲ ﺩﺅﺭ ۾‬ ‫ﻣﻮﺟﻮﺩﻩ ﺳﻨﮅ ۾ ﺳﻨﮅﻭ ﻧﺪﻱ ﭔﻦ ﺣﺼﻦ ۾ ﻭﻫﻨﺪﻱ ﻫﺌﻲ‪ .‬ﺍﻥ ﺟﻲ ﺍﻭﻟﻬﻪ ﻭﺍﺭﻱ ﺷﺎﺥ ﻟﻴﻤﻮﻥ‬ ‫ﺟﻮﮢﻴﺠﻲ ﮐﺎﻥ ﺍﻭﻟﻬﻪ ﻃﺮﻑ ﻭﻫﻨﺪﻱ ﻟﻮﻫﻢ ﺟﻮ ﺩ ﻱ‪ ،‬ﻟﻮﻫﺮﻱ‪ ،‬ﺁﻣﺮﻱ ﺟﻲ ﭜﺮﺳﺎﻥ ﻟﻨﮕﻬﻨﺪﻱ‪،‬‬ ‫ﺣﻴﺪﺭﺁﺑﺎﺩ ﻭ ﺎﻥ ﭤﻴﻨﺪﻱ ﻭﭸﻲ ﺳﻤﻨ ۾ ﭘﻮﻧﺪﻱ ﻫﺌﻲ‪ .‬ﻫﺎ ﻭ ﮐﻲ ﺳﻨﮅﻭﻧﺪﻱ ﻣﺎﻥ ﭘﺎﮢﻲ ﭔﻦ‬ ‫ﻫﻨﮅﻥ ﺗﺎﻥ ﻣﻠﻨﺪﻭ ﻫﻮ‪ .‬ﻫ ﺸﻤﻮﺭ ﻭﺍﺭﻱ ﺷﺎﺥ ۽ ﭔﻴﻮ ﺳﮑﺮ ﻭﺍﺭﻱ ﺷﺎﺥ ﻣﺎﻥ‪.‬‬

‫‪ .2‬ﻫﺎ ﻭﻧﺪﻱ‪:‬‬ ‫ﻫﺎ ﻭ ﺩﺭﻳﺎﻫﻪ‪ ،‬ﺟﻴ ﻮ ﻫﻦ ﻭﻗﺖ ﺳ ﻲ ﭼ ﻮ ﺁﻫﻲ‪ .‬ﺍﻥ ﮐﻲ ﻣﺨﺘﻠﻒ ﻋﻼﺋﻘﻦ‬ ‫۾ ﻣﺨﺘﻠﻒ ﻧﺎﻟﻦ ﺳﺎﻥ ﺳ ﻳﻮ ﻭﻳﻨﺪﻭ ﺁﻫﻲ‪ .‬ﺟﻴﺌﻦ‪ :‬ﮔﻬﺎﮔﻬﺮ‪ ،‬ﺳﺮﺳﻮﺗﻲ‪ ،‬ﻧﺎﻻﺷ ﺮ ﻭﻏﻴﺮﻩ ۽‬ ‫ﺳﻨﮅ ۾ ﺍﻥ ﮐﻲ ﺭﻳﮣﻲ‪ ،‬ﻭﺍﻫﻨﺪﻭ‪ ،‬ﻧﺎﺭﻭ ﭘﮡ ﺳ ﻳﻮ ﻭﻳﻨﺪﻭ ﺁﻫﻲ‪ .‬ﺍﻫﻮ ﺳﻮﺍﻟ ﺟﺎﺑﻠﻮ ﺳﻠﺴﻠﻲ ﻣﺎﻥ‬ ‫ﻧ ﺮﻧﺪﻭ ﻫﻮ ۽ ﺍﻥ ۾ ﺟﻤﻨﺎ ﻧﺪﻱ ۽ ﺳﺘﻠﺞ ﻧﺪﻱ ﺳﻤﻴﺖ ﺳﻨﮅﻭ ﻧﺪﻱ ﭘﻨﻬﻨﺠﻲ ﭘﺎﮢﻲ ﺟﻮ ﺠﻬﻪ‬

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‫ﺣﺼﻮ ﺩﺍﺧﻞ ﻨﺪﻳﻮﻥ ﻫﻴﻮﻥ‪ .‬ﻫﺎ ﻭ ﺩﺭﻳﺎﻫﻪ ﺟ ﻫﻦ ﺳﻨﮅ ﺟﻲ ﻣﻮﺟﻮﺩﻩ ﺳﺮﺣﺪﻥ ۾ ﺩﺍﺧﻞ‬ ‫ﭤﻴﻨﺪﻭ ﻫﻮ ﺗﻪ ﺍﻥ ﻭﻗﺖ ﺳﻨﺪﺱ ﺍﻭﭜﺎﺭﻳﻦ ﭗ ﺗﻲ ﻭﻧﺠﮣﻮ ۽ ﺍﻥ ﮐﺎﻥ ﭘﺮﺗﻲ ﺍﻭﻟﻬﺎﻳﻦ ﭗ ﺗﻲ‬ ‫ﻣﭛ ﺑﭡﻲ ۽ ﺁﺧﺮﻱ ﮀﻴ ﻱ ﺗﻲ ﺳﻤﻨ ۾ ﺩﺍﺧﻞ ﭤﻴﮡ ﻭﻗﺖ ﻧﻬ ﻮ ﺍﻭﻟﻬﺎﻳﻦ ﭗ ﺗﻲ ﻫﻮﻧﺪﻭ ﻫﻮ‪.‬‬ ‫ﺍﻥ ﺩﺅﺭ ۾ ﭿ ﺟﻮ ﺭﮠ ﭘﻨﻬﻨﺠﻲ ﻣﻮﺟﻮﺩﻩ ﺷ ﻞ ۾ ﻧﻪ ﻫﻮﻧﺪﻭ ﻫﻮ‪ ،‬ﭘﺮ ﺍﺗﻲ ﺳﻤﻨ ﮀﻮﻟﻴﻮﻥ‬ ‫ﻫﮣﻨﺪﻭ ﻫﻮ ۽ ﺭﮠ ﭿ ﻫ ﺳﺎﻣﻮﻧ ﻱ ﻧﺎﺭ ﻫﻴﻮ‪ (7) .‬ﺟﻨﻬﻦ ۾ ﻫﺎ ﻭ ﺩﺭﻳﺎﻫﻪ ۽ ﺍﺭﺍﻭﻟﻲ‬ ‫ﺮﻳﻦ ﻣﺎﻥ ﻧ ﺮﻧﺪ ﻟﻮﮢﻲ ﻧﺪﻱ ﻣﻮﺟﻮﺩﻩ ﻧﻨﮕﺮ ﭘﺎﺭ ﺮ ﻭ ﮀﻮ ﻨﺪﻳﻮﻥ ﻫﻴﻮﻥ‪.‬‬ ‫ﻫﺎ ﻭ ﻧﺪﻱ‪ ،‬ﺟﻴ ﺎ ‪1226‬ﻉ ﮄﺍﺭﻱ ﺳ ﻲ ﻭﺋﻲ‪ ،‬ﺳﺎ ﻗﺪﻳﻢ ﺯﻣﺎﻧﻲ ۾ ﮔﺠﺮﺍﺕ ۽ ﺳﻮﺭﺍﺷ ﺮ‬ ‫ﻣﺎﻥ ﻟﻨﮕﻬﻲ ﺑﻬﺎﻭﻟﭙﻮﺭ ۽ ﭤﺮ ﮐﻲ ﺳﺮ ﺳﺒﺰ ﻨﺪﻱ ﻫﺌﻲ‪ .‬ﺍﻥ ﺟﻲ ﻭﻫ ﺮﻱ ﺑﻨﺪ ﭤﻲ ﻭﭸﮡ ﺳﺒﺐ‬ ‫ﺳﻨﮅ ﺟﻲ ﭤﺮ ﭘﺎﺭ ﺮ ﻭﺍﺭﻭ ﻋﻼﺋﻘﻮ ﺭﮠ ﭘ ۾ ﺗﺒﺪﻳﻞ ﭤﻲ ﻭﻳﻮ ﺁﻫﻲ‪(8) .‬‬ ‫ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﺟﻮ ﻫﻴﭡﻴﻮﻥ ﭘ ﻫﻦ ﻭﻗﺖ ﺟﻨﻬﻦ ﺣﺎﻟﺖ ۾ ﺁﻫﻲ‪ ،‬ﺍﻫﻮ ‪ 5‬ﻫﺰﺍﺭ ﺳﺎﻝ‬ ‫ﺍﮖ ﺍﻥ ﺣﺎﻟﺖ ۾ ﻧﻪ ﻫﻴﻮ‪ .‬ﻫﻦ ﻭﻗﺖ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﺟﻮ ﻫﻴﭡﻴﻮﻥ ﭘ ﺑﺮﭘ ۽ ﺑﻴﺎﺑﺎﻥ ﺟﻲ‬ ‫ﺻﻮﺭﺕ ۾ ﻧﻈﺮ ﺍﭼﻲ ﺭﻫﻴﻮ ﺁﻫﻲ‪ ،‬ﭘﺮ ‪ 3‬ﻫﺰﺍﺭ ﺳﺎﻝ ﻕ ﻡ ۾ ﻫﻦ ﭘ ﻣﺎﻥ ﻣﺨﺘﻠﻒ ﻧﺪﻳﻮﻥ ۽‬ ‫ﺍﻧﻬﻦ ﺟﺎ ﻭﻫ ﺮﺍ ﮔﺬﺭﻧﺪﺍ ﻫﺌﺎ‪ .‬ﺟﻨﻬﻦ ﺳﺒﺐ ﻫﻲ ﭘ ﺳﺎﺋﻮ ﺳﺘﺎﺑﻮ ۽ ﭔﻴﻠﻦ ﺳﺎﻥ ﭼﻬﭻ ﻫﻴﻮ‪.‬‬ ‫ﻣﺨﺘﻠﻒ ﺟﺎﻧﻮﺭ ﺟﻬﺠﻬﻲ ﺗﻌﺪﺍﺩ ۾ ﺭﻫﺎﺋﺶ ﭘﺬﻳﺮ ﻫﺌﺎ‪ .‬ﺫﺭﺧﻴﺰ ﺯﻣﻴﻦ ﻫﺠﮡ ﺳﺒﺐ ﺯﺭﻋﻲ ﻓﺼﻞ‬ ‫ﭤﻴﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻫﻦ ﭘ ﻣﺎﻥ ﮔﺬﺭﻧﺪ ﻧﺪﻱ ﮔﻬﺎﮔﻬﺮ ﻫﺎ ﻭ ﺳﻤﻴﺖ ﭔﻴﻦ ﺑﺮﺳﺎﺗﻲ ﻧﺪﻳﻦ ﺟﻲ‬ ‫ﻨﺎﺭﻥ ﺗﻲ ﺷﻬﺮ ۽ ﻭﺳﻨﺪﻳﻮﻥ ﺁﺑﺎﺩ ﻫﻴﻮﻥ‪ .‬ﺟﻨﻬﻦ ﺟﺎ ﻭ ﻱ ﺍﻧﮓ ۾ ﺁﺛﺎﺭ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻫﺎ ﻭ‬ ‫ﻧﺪﻱ ﺳ ﻲ ﻭﭸﮡ ﺳﺒﺐ ﻫﻲ ﭘ ﺭﮠ ﭘ ۾ ﺗﺒﺪﻳﻞ ﭤﻲ ﻭﻳﻮ‪ .‬ﺍﻧﺴﺎﻧﻦ ﺗﻮ ﻱ ﺟﺎﻧﻮﺭﻥ ﺟﻲ‬ ‫ﺭﻫﺎﺋﺶ ﻣﻮﺍﻓﻖ ﻧﻪ ﺭﻫﻴﻮ‪ .‬ﻫﻦ ﻧﺪﻱ ﺟﻲ ﻨﺎﺭﻱ ﺗﻲ ﺁﺑﺎﺩ ﺷﻬﺮ ۽ ﻭﺳﻨﺪﻳﻮﻥ ﭰ ﻲ ﻭﻳﻮﻥ‪.‬‬

‫ﻣﻮﺳﻢ‪:‬‬ ‫ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﻗﺪﻳﻢ ﺩﺅﺭ ۾ ﭼﻮﻣﺎﺳﻲ ﻭﺍﺭﻳﻦ ﻫﻮﺍﺋﻦ ۽ ﺑﺮﺳﺎﺗﻦ ﺟﻲ ﺩﺍﺋﺮﻱ ﺍﻧﺪﺭ‬ ‫ﻫﺌﻲ‪ .‬ﮐﮡ ﺍﻟﻬﻨﺪﻱ ﻭﺍﺭﻳﻮﻥ ﻫﻮﺍﺋﻮﻥ ﺍﻭﻧﻬﺎﺭﻱ ۾ ﭼﻮﻣﺎﺳﻮ ﺁﮢﻴﻨﺪﻳﻮﻥ ﻫﻴﻮﻥ ۽ ﺳﻴﺎﺭﻱ ۾ ﺍﺗﺮ‬ ‫ﻗﻄﺐ ﺟﻮﻥ ﻫﻮﺍﺋﻮﻥ ﻭﭺ ﺍﻳﺸﻴﺎ ﻭﺍﺭﻱ ﻣﻴﺪﺍﻥ ﮐﺎﻥ ﻣﻴﻨﻬﻦ ﺁﮢﻴﻨﺪﻳﻮﻥ ﻫﻴﻮﻥ‪ (9) .‬ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ‬ ‫۾ ‪ 1750‬ﻕ ﻡ ﮐﺎﻥ ﺁﺑﻬﻮﺍ ۾ ﺗﺒﺪﻳﻠﻲ ﺍﭼﮡ ﻟﮙﻲ ۽ ﺁﺑﻬﻮﺍ ﺧﺸ ﭤﻴﮡ ﻟﮙﻲ ﺗﻪ ﺑﺮﺳﺎﺗﻮﻥ ﭘﻮﮠ‬ ‫ﮔﻬ ﺠﻲ ﻭﻳﻮﻥ‪ (*) ،‬ﺟﻨﻬﻦ ﺳﺒﺐ ﺩﺭﻳﺎﻫﻦ ﺟﻲ ﻭﻫ ﺮﻥ ۾ ﻻﭢ ﺍﭼﮡ ﻟﮙﻲ‪ ،‬ﺑﺮﺳﺎﺗﻲ ﻭﻫ ﺮﺍ‬ ‫ﺧﺎﺹ ﺮﻱ ﻫﺎ ﻭ ﺩﺭﻳﺎﻫﻪ ﺟﻨﻬﻦ ﺟﻲ ﻭﻫ ﺮﻱ ﺟﻮ ﮔﻬﮣﻮ ﺩﺍﺭﻭﻣﺪﺍﺭ ﺑﺮﺳﺎﺗﻦ ﺗﻲ ﻫﻮ‪،‬‬ ‫ﺁﻫﺴﺘﻲ ﺁﻫﺴﺘﻲ ﺑﻨﺪ ﭤﻲ ﻭﻳﻮ‪.‬‬

‫ﺁﺑﻬﻮﺍ‬ ‫‪ 9000‬ﻕ‪-‬ﻡ ﮐﺎﻥ ﺍﮖ ﺁﺑﻬﻮﺍ ﺗﻤﺎﻡ ﺧﺸ ﻫﺌﻲ‪،‬‬ ‫‪ 8500 – 9000‬ﻕ‪-‬ﻡ ﺁﺑﻬﻮﺍ ﮔﻬﮣﻲ ﺧﺸ ﻣﺎﻥ ﭰﺮﻱ ﮔﻬ ﮔﻬﻤﻴﻞ ﭤﻴﮡ ﺷﺮﻭﻉ ﭤﻲ‪،‬‬ ‫‪ 7500 – 8500‬ﻕ‪-‬ﻡ ﻭﭼﻮﻟﻲ ﮔﻬﻤﻴﻞ‬ ‫‪ 3000 – 7500‬ﻕ‪-‬ﻡ ﻭﭼﻮﻟﻲ ﮔﻬﻤﻴﻞ‬

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‫‪ 1750 – 3000‬ﻕ‪-‬ﻡ ﺗﻤﺎﻡ ﮔﻬﮣﻲ ﮔﻬﻤﻴﻞ ﺁﺑﻬﻮﺍ‬ ‫‪ 900 --- 1750‬ﻕ ﻡ ﺑﻠ ﻞ ﺳﻮ ﺁﺑﻬﻮﺍ )ﺑﺮﺳﺎﺗﻦ ۾ ﻭ ﻱ ﭘﺌﻤﺎﻧﻲ ﺗﻲ ﮔﻬ ﺘﺎﺋﻲ(‬ ‫ﺳﻨﮅ ﺍﻧﺪﺭ ﺍﻥ ﺩﺅﺭ ۾ ﭘﻨﺪﺭﻧﻬﻦ ﮐﺎﻥ ﻭﻳﻬﻦ ﺍﻧﭽﻦ ﺗﺎﺋﻴﻦ ﺑﺮﺳﺎﺕ ﭘﻮﻧﺪﻱ ﻫﺌﻲ‪.‬‬ ‫ﺑﻬﺎﺭ ﺟﻲ ﻣﻮﺳﻢ ۾ ﺟﺒﻠﻦ ﺗﻲ ﺑﺮﻑ ﮘﺮﮠ ﺮﻱ ﺳﻨﮅﻭ ﻧﺪﻱ ۽ ﻫﺎ ﻭ ۾ ﭘﺎﮢﻲ ﻭﮄﻧﺪﻭ ﻫﻮ ﺗﻪ‬ ‫ﻭ ﻳﻮﻥ ﭔﻮ ﻳﻮﻥ ﺍﻳﻨﺪﻳﻮﻥ ﻫﻴﻮﻥ‪ .‬ﺟﻨﻬﻦ ﺮﻱ ﻧﻬﺎﻳﺖ ﺷﺎﺩﺁﺑﺎﺩ ﻭﺳﺘﻴﻮﻥ ۽ ﻭﺍﻫﮡ ﻧﺎﺱ ﭤﻲ‬ ‫ﻭﻳﻨﺪﺍ ﻫﺌﺎ‪.‬‬ ‫ﺟ ﻫﻦ ﺳﻤﻨ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﻣﺎﻥ ﭘﻮﺋﺘﻲ ﻫ ﮡ ﺷﺮﻭﻉ ﭤﻴﻮ ﺗﻪ ﺳﻨﮅﻭ ﻧﺪﻱ ۽ ﻫﺎ ﻭ‬ ‫ﺩﺭﻳﺎﻫﻪ ﺟﻲ ﭔﻨﻬﻲ ﻨﺎﺭﻥ ﺗﻲ ﮔﻬﺎ ﺎ ﭔﻴﻼ ﺍﭜﺮﻱ ﺁﻳﺎ‪ .‬ﺳﻨﮅﻭ ﺟﻲ ﻟ ﺫﺭﻳﻌﻲ ﺯﺭﺧﻴﺰ ﭤﻴﻞ‬ ‫ﺯﻣﻴﻨﻮﻥ ﻭﮢﻦ‪ ،‬ﭔﻮ ﻦ ۽ ﮔﺎﻫﻦ ﺳﺎﻥ ﺳﺎﻳﻮﻥ ﭼﻬﭻ ﭤﻲ ﭘﻴﻮﻥ‪ .‬ﺟﻦ ۾ ﻫﺎﭤﻲ‪ ،‬ﮔﻴﻨ ﺍ‪ ،‬ﻫﺮﮠ ۽ ﭔﻴﺎ‬ ‫ﭼﻮﭘﺎﻳﺎ ﺟﺎﻧﻮﺭ ۽ ﭘﮑﻲ ﭘﮑﮡ ﺭﻫﮡ ﻟﮙﺎ‪ .‬ﺳﻨﮅﻭ ﺟﺎ ﮔﻬﺎ ﺎ ﭔﻴﻼ ﺷ ﺎﺭﻱ ﻗﺒﻴﻠﻦ ﺟﻲ ﺯﻧﺪﮔﻲ‬ ‫ﮔﻬﺎﺭﮠ ﻻ ِء ﺟﺎﻧﻮﺭﻥ ﺟﻲ ﺷ ﻞ ۾ ﮐﻴﻦ ﺧﻮﺭﺍ ﻣﻴﺴﺮ ﺮﻱ ﻳﮡ ﻟﮙﺎ‪.‬‬ ‫ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﺎ ﻭﺍﺭﺙ ﻫﺘﻲ ﻭﻫﻨﺪ ﺩﺭﻳﺎﻫﻦ ﮐﻲ ﻫ ﭔﺌﻲ ﻭ ﺍﭺ ﻭﭶ ۽ ﺭﺍﺑﻄﻦ‬ ‫ﻻ ِء ﺍﺳﺘﻌﻤﺎﻝ ﺮﮠ ﻟﮙﺎ‪ .‬ﺟﻨﻬﻦ ﻭﻗﺖ ﺍﭸﺎ ﺳﻮﺍﺭﻱ ﻻ ِء ﺟﺎﻧﻮﺭﻥ ﺟﻮ ﺭﻭﺍﺝ ﻧﻪ ﭘﻴﻮ ﻫﻮ‪ ،‬ﺍﻥ ﻭﻗﺖ‬ ‫ﺩﺭﻳﺎﻫﻲ ﻭﻫ ﺮﺍ ﺳﻔﺮﻱ ﺳﻬﻮﻟﺘﻦ ﻻ ِء ﺑﻬﺘﺮﻳﻦ ﺫﺭﻳﻌﺎ ﻫﺌﺎ‪ .‬ﻫﺘﺎﻥ ﺟﺎ ﺭﻫﻮﺍﺳﻲ ﻧﻨﮃﻥ ﭔﻴ ﻳﻦ ۽‬ ‫ﮂﻭﻧﮃﻥ ﺫﺭﻳﻌﻲ ﻫ ﺷﻬﺮ ﻳﺎ ﮘﻮﭞ ﮐﺎﻥ ﭔﺌﻲ ﻫﻨﮅ ﺗﺎﺋﻴﻦ ﺳﻔﺮ ﺮﮠ ﻟﮙﺎ‪ .‬ﺍﻥ ﻻ ِء ﺧﺎﺹ ﺮﻱ‬ ‫ﺳﻨﮅﻭ ﻧﺪﻱ ۽ ﻫﺎ ﻭ ﺩﺭﻳﺎﻫﻪ ﺳﻨﺪﻥ ﺑﻬﺘﺮﻳﻦ ﺳﺎﭤﻲ ﺛﺎﺑﺖ ﭤﻴﺎ‪ .‬ﺟ ﻫﻦ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ۾ ‪ 1750‬ﻕ‬ ‫ﻡ ﮐﺎﻥ ﺁﺑﻬﻮﺍ ۾ ﺗﺒﺪﻳﻠﻲ ﺍﭼﮡ ﻟﮙﻲ ۽ ﺁﺑﻬﻮﺍ ﺧﺸ ﭤﻴﮡ ﻟﮙﻲ ﺗﻪ ﺑﺮﺳﺎﺗﻮﻥ ﭘﻮﮠ ﮔﻬ ﺠﻲ‬ ‫ﻭﻳﻮﻥ‪ (10) ،‬ﺟﻨﻬﻦ ﺳﺒﺐ ﺩﺭﻳﺎﻫﻦ ﺟﻲ ﻭﻫ ﺮﻥ ۾ ﻻﭢ ﺍﭼﮡ ﻟﮙﻲ‪ ،‬ﺑﺮﺳﺎﺗﻲ ﻭﻫ ﺮﺍ ﺧﺎﺹ‬ ‫ﺮﻱ ﻫﺎ ﻭ ﺩﺭﻳﺎﻫﻪ ﺟﻨﻬﻦ ﺟﻲ ﻭﻫ ﺮﻱ ﺟﻮ ﮔﻬﮣﻮ ﺩﺍﺭﻭﻣﺪﺍﺭ ﺑﺮﺳﺎﺗﻦ ﺗﻲ ﻫﻮ‪ ،‬ﺁﻫﺴﺘﻲ‬ ‫ﺁﻫﺴﺘﻲ ﺑﻨﺪ ﭤﻲ ﻭﻳﻮ‪ .‬ﺟﻨﻬﻦ ﺮﻱ ﻫﺎ ﻱ ﺩﺭﻳﺎﻫﻪ ﺟﻲ ﻨﺎﺭﻥ ﺗﻲ ﺁﺑﺎﺩ ﺷﻬﺮ ۽ ﻭﺳﻨﺪﻳﻮﻥ‬ ‫ﭘﺎﮢﻲ ﮐﻮ ﺳﺒﺐ ﻭﻳﺮﺍﻥ ﭤﻴﮡ ﻟﮙﻴﻮﻥ‪ .‬ﻓﺼﻞ ﮔﻬ ﺠﻲ ﻭﻳﺎ‪ ،‬ﻣﺎﮢﻬﻦ ﺁﻫﺴﺘﻲ ﺁﻫﺴﺘﻲ ﺯﺭﺧﻴﺰ‬ ‫ﭘ ﻦ ﻃﺮﻑ ﻟ ﭘﻼﮠ ﺷﺮﻭﻉ ﺌﻲ‪ .‬ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ۾ ﺳﻮ ﻬ ﻱ ﺟﻮ ﺍﻫﻮ ﺩﻭﺭ ﺳﺎﮂﺍ ‪ 8‬ﺳﻮ ﺳﺎﻝ‬ ‫ﺟﺎﺭﻱ ﺭﻫﻴﻮ‪ .‬ﺟﻨﻬﻦ ﻫﻦ ﭜﺮﻱ ﭜﺎﮘﻲ ﻣﺎﭤﺮﻱ ﮐﻲ ﺮ ﺟﻲ ﻭ ۾ ﺁﮢﻲ ﮀ ﻳﻮ‪ .‬ﺍﻭﺝ ﺗﻲ‬ ‫ﭘﻬﺘﻞ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺁﻫﺴﺘﻲ ﺁﻫﺴﺘﻲ ﮂﺭ ﮡ ﻟﮙﻲ‪ .‬ﺟﻨﻬﻦ ﮐﻲ ﺠﻬﻪ ﺁﺭ ﻴﺎﻻﺟﻲ ﻣﺎﻫﺮ‬ ‫ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻮ ﺯﻭﺍﻝ ﻗﺮﺍﺭ ﻳﻦ ﭤﺎ‪.‬‬ ‫‪‬‬

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‫ﺣﻮﺍﻻ ۽ ﺳﻤﺠﻬﺎﮢﻴﻮﻥ‬ ‫‪.1‬‬

‫ﻣﻠ ﺎﮢﻲ‪ ،‬ﻣﻨﮕﻬﺎﺭﺍﻡ‪“ ،‬ﺳﺎﻫﺘ ﺎﺭﻥ ﺟﻮﻥ ﺳﻤﺮﺗﻴﻮﻥ”‪ ،‬ﺹ‪11-10 -‬‬

‫”‪Lambrick, H.T, “Sindh – A General Introduction‬‬ ‫‪Ch: 1.‬‬

‫‪2.‬‬

‫‪Mughal, M.R, “New Research on the origins of the‬‬ ‫‪Indus Civilization” Sindh Quarterly – 1981 – 3, P‬‬‫‪45‬‬

‫‪3.‬‬

‫‪.4‬‬ ‫‪.5‬‬

‫ﺻﺪﻳﻘﻲ‪ ،‬ﻣﺤﻤﺪ ﺍﺩﺭﻳﺲ‪“ ،‬ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﺳﭝﻴﺘﺎ” ﺹ – ‪196-195‬‬ ‫ﭘﻨﻬﻮﺭ‪ ،‬ﺍﻳﻢ ﺍﻳﭿ‪“ ،‬ﺳﻨﮅ ﺟﻲ ﺗﺎﺭﻳﺦ ۽ ﺁﺛﺎﺭ ﻗﺪﻳﻤﻪ ﺗﻲ ﺗﺤﻘﻴﻖ ۽ ﺍﺷﺎﻋﺖ” ﻤﺎﻫﻲ‬ ‫ﻣﻬﺮﺍﮠ‪ ،2 -1984 ،‬ﺹ‪171-‬‬

‫– ‪Panhwar, M.H, “Sindh Cutch Relations” Karachi‬‬ ‫‪1980, P-4‬‬

‫‪6.‬‬

‫‪Panhwar, M.H, “Sindh Cutch R elations” P-2-3‬‬

‫‪7.‬‬

‫‪.8‬‬

‫ﺳﻤﺮﺍ ‪ ،‬ﮔﻨﮕﺎﺭﺍﻡ‪“ ،‬ﺳﻨﮅﻭ ﺳﺆﻭﻳﺮ” ﺹ‪98-‬‬ ‫ﻳﺎ ﻣﻴﻤﮡ ﻋﺒﺪﺍﻟﻤﺠﻴﺪ ﺳﻨﮅﻱ‪“ ،‬ﻫﺎ ﻭ ﺩﺭﻳﺎﻫﻪ”‪ ،‬ﺍﭠﺎ ﻣﻴﻨﻬﻦ ﻣﻠﻴﺮ‪ ،‬ﻣﻴﺮﭘﻮﺭﺧﺎﺹ‪-‬‬ ‫‪ 1975‬ﺹ‪103-102-‬‬

‫‪Minchin, C.F “Baluchistan Distt: Gazetteer” Vol:‬‬ ‫‪VII‬‬ ‫‪1907, PP-52-53‬‬

‫‪.10‬‬

‫ﭘﻨﻬﻮﺭ‪ ،‬ﺍﻳﻢ ﺍﻳﭿ‪ ،‬ﺳﻨﮅ ﺟﻲ ﺭﻳﺠﺎﮢﻲ ﺗﺎﺭﻳﺦ )ﺳﻨﮅﻱ ﺍﻳ ﻳﺸﻦ(‪ ،‬ﺮﺍﭼﻲ‪2013 ،‬ﻉ‬

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‫‪9.‬‬

‫ﺳﻨﮅﻭ ﻣﺎﭤﺮ ۾ ﺍﻭﺍﺋﻠﻲ ﺍﻧﺴﺎﻧﻲ ﺁﺑﺎﺩﻳﻮﻥ‬ ‫ﺍﭲ ﮐﺎﻥ ﺮﻭ ﻳﻦ ﺳﺎﻝ ﺍﮖ ﺯﻧﺪﮔﻲ َء ﺟﻲ ﺷﺮﻭﻋﺎﺕ ﺳﻤﻨ ﺟﻲ ﭘﺎﮢﻲ َء ۾ ﭤﻲ‪.‬‬ ‫ﻣﺎﻫﺮﻥ ﺟﻲ ﭼﻮﮠ ﻣﻮﺟﺐ ﺟ ﻫﻦ ﮄﺭﺗﻲ َء ﭠﺮﮠ ﺷﺮﻭﻉ ﻴﻮ ﺗﻪ ﮄﺭﺗﻲ َء ﺟﻲ ﻣﭥﺎﮀﺮﻱ ﺗﻲ ﺟﺒﻞ ۽‬ ‫ﺮ ﻇﺎﻫﺮ ﭤﻴﮡ ﻟﮙﺎ‪ .‬ﺍﻧﻬﻦ ﺟﻲ ﺍﺭﺗﻘﺎﺋﻲ ﺳﻠﺴﻠﻦ ﻭﺍﺭﻥ ﻳﻨﻬﻦ ۾ ﺍﭲ ﮐﺎﻥ ‪ 4‬ﺍﺭﺏ ﻭﺭﻫﻴﻪ ﺍﮖ‬ ‫ﺩﻧﻴﺎ ﺟﻲ ﮔﺮﻡ ﺳﻤﻨ ﻥ ۾ “ﺯﻧﺪﻫﻪ ﺷﻲ َء” ﺗﺨﻠﻴﻖ ﭤﻲ‪ ،‬ﺟﻨﻬﻦ ﮐﻲ ﻣﺎﻫﺮ ﺍﻣﻴﺒﺎ )‪(Ameba‬‬ ‫ﻮﭠﻦ ﭤﺎ‪ .‬ﺍﻥ ﺍﻣﻴﺒﺎ ﻣﺎﻥ ﺋﻲ ﻣﺨﺘﻠﻒ ﻗﺴﻤﻦ ﺟﺎ ﺣﻴﻮﺍﻧﺎﺕ ﺳﻤﻨ ﻥ ﺟﻲ ﺗﻬﻦ ۾ ﺟﻨﻢ ﻭﭠﮡ‬ ‫ﻟﮙﺎ‪ .‬ﻣﺎﻫﺮﻥ ﺟﻲ ﭼﻮﮠ ﻣﻮﺟﺐ ﺍﻧﻬﻦ ﻧﺒﺎﺗﺎﺕ ۽ ﺣﻴﻮﺍﻧﺎﺕ ﺟﻲ ﺍﻭﺍﺋﻠﻲ ﻗﺴﻤﻦ ﻣﺎﻥ ﺍﭲ ﮐﺎﻥ‬ ‫ﺮﻭ ﻳﻦ ﻭﺭﻫﻴﻪ ﺍﮖ ﺳﻤﻨ ﻥ ﺟﻲ ﺗﻬﻦ ﺍﻧﺪﺭ ﺑﻨﺎ ﺮﻧﮕﻬﻲ ﻭﺍﺭﺍ ﺟﺎﻧﻮﺭ )ﻣﮁﻴﻮﻥ‪ ،‬ﺳﭙﻮﻥ ۽‬ ‫ﭔﻴﺎ ﺟﻴﺖ( ﻭﺟﻮﺩ ﻭﭠﮡ ﻟﮙﺎ‪ .‬ﺍﻧﻬﻦ ﻣﺎﻥ ﺍﮘﺘﻲ ﻫﻠﻲ ‪ 35‬ﺮﻭ ﻭﺭﻫﻴﻪ ﺍﮖ ﺮﻧﮕﻬﻲ ﻭﺍﺭﺍ‬ ‫ﺟﺎﻧﻮﺭ )ﻣﮁﻲ ۽ ﻳ ﺭ( ﺗﺨﻠﻴﻖ ﭤﻴﺎ‪ .‬ﺍﻫﻮ ﺳﭵﻮ ﺍﺭﺗﻘﺎﺋﻲ ﺳﻠﺴﻠﻮ ﺍﭸﺎﻥ ﺳﻤﻨ ﺟﻲ ﭘﺎﮢﻲ ﺍﻧﺪﺭ‬ ‫ﻣﻮﺟﻮﺩ ﻫﻴﻮ‪ .‬ﺟﺎﻧﻮﺭﻥ ۽ ﻧﺒﺎﺗﺎﺕ ۾ ﺍﻫﺎ ﻣﺮﺣﻠﻴﻮﺍﺭ ﺍﺭﺗﻘﺎ ﺟﺎﺭﻱ ﻫﺌﻲ‪ .‬ﺍﭲ ﮐﺎﻥ ‪ 14‬ﺮﻭ‬ ‫ﻭﺭﻫﻴﻪ ﺍﮖ ﺳﺎﻣﻮﻧ ﻱ ﺟﺎﻧﻮﺭﻥ ﺟﺎ ﻲ ﺧﺎﺹ ﻗﺴﻢ ﺍﺭﺗﻘﺎ ﺮﻱ‪ ،‬ﺍﻧﻬﻲ َء ﻻﺋﻖ ﺑﮣﻴﺎ ﺟﻮ ﻫﻮ‬ ‫ﺳ ﻲ َء ﺗﻮ ﻱ ﭘﺎﮢﻲ َء ۾ ﺯﻧﺪﮔﻲ ﮔﺬﺍﺭﻱ ﺳﮕﻬﻦ‪ .‬ﺟ ﻫﻦ ﺍﻥ ﻗﺴﻢ ﺟﺎ ﺟﺎﻧﻮﺭ ﺳﻤﻨ ﺍﻧﺪﺭ‬ ‫ﻭﺟﻮﺩ ﻭﭠﮡ ﻟﮙﺎ ﺗﻪ ﻫﻮ ﭘﻨﻬﻨﺠﻲ ﮐﺎﮄﻱ ﺧﻮﺭﺍ ﺟﻲ ﺣﺎﺻﻼﺕ ﻻ ِء ﺳﻤﻨ ﮀ ﻱ ﺁﻫﺴﺘﻲ ﺁﻫﺴﺘﻲ‬ ‫ﺧﺸ ﻲ َء ﺍﻧﻬﻦ ﻭﮄﮠ ﻟﮙﺎ‪ .‬ﺧﺸ ﻲ َء ﺗﻲ ﺷﺮﻭﻋﺎﺕ ۾ ﺯﻧﺪﮔﻲ ﺍﻧﻬﻦ ﺟﺎﻳﻦ ﺗﻲ ﺷﺮﻭﻉ ﭤﻲ‪،‬‬ ‫ﺟﺘﻲ ﮄﭔﮡ ﻣﻮﺟﻮﺩ ﻫﺌﻲ‪ .‬ﺍﻧﻬﻦ ﺧﺸ ﻲ َء ﺗﻲ ﺁﻳﻞ ﺟﺎﻧﻮﺭﻥ ﻣﺎﻥ ﺍﮘﺘﻲ ﻫﻠﻲ ﺭ ﻫﻨﺪ ﺟﺎﻧﻮﺭﻥ‬ ‫ﺟﻲ ﻗﺴﻤﻦ )ﻧﺎﻧﮓ‪ ،‬ﻤﻲ( ﻭﺟﻮﺩ ﻭﺭﺗﻮ‪ .‬ﺎﻓﻲ ﻋﺮﺻﻲ ﮐﺎﻥ ﭘﻮ ِء ﭘﮑﻲ ﭘﺌﺪﺍ ﭤﻴﺎ‪ .‬ﻧﻨﮃﻥ‬ ‫ﺗﻮ ﻱ ﻭ ﻥ ﺟﺎﻧﻮﺭﻥ ﺟﻲ ُﻣﺨﺘﻠﻒ ﻗﺴﻤﻦ ﻣﺎﻥ ﮐﻴﺮ ﭘﻴﺎ )ﻣﻤﺎﻟﻴﻪ( ﻗﺴﻢ ﺟﻲ ﺟﺎﻧﻮﺭﻥ‬ ‫ﺟﻬ ﻭ ‪ :‬ﮔﻬﻮ ﻱ‪ ،‬ﻫﺎﭤﻲ‪ ،‬ﺍﭞ‪ ،‬ﺷﻴﻨﻬﻦ‪ ،‬ﻫﺮﮠ ۽ ﺑﺎﻧﺪﺭ ﭘﻨﻬﻨﺠﻮ ﻭﺟﻮﺩ ﻭﺭﺗﻮ‪ .‬ﺍﻫﻲ ﭤﭷ‬ ‫ﭘﻴﺎﺭﻳﻨﺪ ﺟﺎﻧﻮﺭ ‪ 8‬ﺮﻭ ﻭﺭﻫﻴﻪ ﺍﮖ ﺗﺎﺋﻴﻦ ﻭﺟﻮﺩ ﻭﭠﻲ ﭼ ﺎ ﻫﺌﺎ ۽ ﭘﻨﻬﻨﺠﻲ ﻣﺮ ﺰﻱ‬ ‫ﮔﺮﻭﭘﻦ ﻣﺎﻥ ﺷﺎﺧﻦ ﺟﻲ ﺻﻮﺭﺕ ۾ ﺍﺭﺗﻘﺎ ﺮﻱ ﺭﻫﻴﺎ ﻫﺌﺎ‪ .‬ﺍﻥ ﻭﻗﺖ ﺗﺎﺋﻴﻦ ﺍﻧﺴﺎﻥ ﺟﻬ ﻱ‬ ‫ﻨﻬﻦ ﺑﻪ ﻗﺴﻢ ﺟﻲ ﺳﺎﻫﻮﺍﺭﻱ ﺟﻮ ﻫﻦ ﮄﺭﺗﻲ َء ﺗﻲ ﻮ ﺑﻪ ﻭﺟﻮﺩ ﻮ ﻧﻪ ﻫﻴﻮ‪ .‬ﺍﻥ ﺑﻌﺪ ‪5‬‬ ‫ﺮﻭ ﺳﺎﻝ ﺍﮖ ﭜﻮﻟ ﻥ ﺳﺎﻥ ﻣﻠﻨﺪ ﺟﻠﻨﺪ ﻧﺴﻞ ﺟﻲ ﺟﺎﻧﻮﺭﻥ ﻣﺎﻥ ﻫ ﻣﺨﺼﻮﺹ ﻗﺴﻢ‬ ‫ﺟﻲ ﺟﻨﺲ ﭘﻨﻬﻨﺠﻮ ﻭﺟﻮﺩ ﻭﭠﻲ ﺭﻫﻲ ﻫﺌﻲ ۽ ﺍﻥ ۾ ﺍﻧﺴﺎﻧﻲ ﺧﺎﺻﻴﺘﻮﻥ ﺍﭜﺮﻱ ﺭﻫﻴﻮﻥ ﻫﻴﻮﻥ‪.‬‬ ‫)‪ (1‬ﺍﻫﻲ ﺍﻧﺴﺎﻥ ﻧﻤﺎ ﺟﺎﻧﻮﺭ ﻳﺎ ﺑﻦ ﻣﺎﻧﺲ )‪ (Anthropoid Apes‬ﺍﻥ ﺩﻭﺭ ۾ ﺧﺸ‬ ‫ﻋﻼﺋﻘﻦ ۾ ﭘﺌﺪﺍ ﭤﻴﺎ‪ .‬ﺍﻧﻬﻦ ﺍﻧﺴﺎﻥ ﻧﻤﺎ ﺑﺎﻧﺪﺭﻥ ﻣﺎﻥ ‪ 2‬ﺮﻭ ﺳﺎﻝ ﺍﮖ ﺍﻧﺴﺎﻥ ﭘﻨﻬﻨﺠﻲ‬ ‫ﻣﻮﺟﻮﺩﻩ ﺷ ﻞ ۽ ﺻﻮﺭﺕ ﺍﺧﺘﻴﺎﺭ ﺌﻲ‪ .‬ﻣﺎﻫﺮﻥ ﺟﻲ ﭼﺌﻲ ﻣﻄﺎﺑﻖ ﺍﻧﺴﺎﻥ ﻧﻤﺎ ﺟﺎﻧﻮﺭ ﮐﻲ‬ ‫ﺮﻭ ﺳﺎﻝ ﻟﮙﻲ ﻭﻳﺎ‪ (2) .‬ﻫﻴﻞ ﺗﺎﺋﻴﻦ ﺍﻧﻬﻦ ﺍﻧﺴﺎﻥ ﻧﻤﺎ‬ ‫ﻣ ﻤﻞ ﺍﻧﺴﺎﻥ ﺑﮣﺠﮡ ۾ ﻫ‬ ‫ﺟﺎﻧﻮﺭﻥ ﺟﻲ ﻭﺟﻮﺩ ﺟﻲ ﺷﻬﺎﺩﺕ ﻣﺎﻫﺮﻥ ﮐﻲ ﺁﻓﺮﻳ ﺎ ۽ ﺍﺗﺮ ﻫﻨﺪﺳﺘﺎﻥ ﺟﻲ ﻣﺮ ﺰﻱ ۽ ﮔﺮﻡ‬ ‫ﺧﻄﻲ ﺗﻲ ﭘﻨﻬﻨﺠﻮ ﻭﺟﻮﺩ ﻭﭠﻨﺪﻱ ﻣﻠﻲ ﺁﻫﻲ‪ (3) .‬ﺎﻓﻲ ﻣﺎﻫﺮ ﺍﻥ ﮘﺎﻟﻬﻪ ﺗﻲ ﻣﺘﻔﻖ ﺁﻫﻦ ﺗﻪ‬ ‫ﺍﻧﺴﺎﻥ ﺳﺎﻥ ﻣﻠﻨﺪ ﺟﻠﻨﺪ ﺑﻦ ﻣﺎﻧﺲ ﺟﻮ ﻮ ﻧﻬﺎﻳﺖ ﺍﻋﻠﻰ ﺗﺮﻗﻲ ﻳﺎﻓﺘﻪ ﻧﺴﻞ ﻨﻬﻦ ﮔﺮﻡ‬ ‫ﺁﺑﻬﻮﺍ ﺟﻲ ﻋﻼﺋﻘﻦ ۾ ﺁﺑﺎﺩ ﻫﻴﻮ‪ .‬ﺍﻫﻮ ﻧﺴﻞ ﺿﺮﻭﺭ ﻨﻬﻦ ﻭ ﻱ ﺑﺮﺍﻋﻈﻢ ﺗﻲ ﻣﻮﺟﻮﺩ ﺭﻫﻴﻮ‬

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‫ﻫﻮﻧﺪﻭ‪ ،‬ﺟﻴ ﻮ ﺑﻌﺪ ۾ ﻫﻨﺪﻱ ﻭ ﻱ ﺳﻤﻨ ۾ ﻏﺮﻕ ﭤﻲ ﻭﻳﻮ‪ (4) .‬ﺍﻫﻮ ﺍﻧﺴﺎﻧﻲ ﻧﺴﻞ ﺍﭲ‬ ‫ﺎﻟﻬﻪ ﺟﻲ ﭼﻤﭙﻨﺰﻱ ۽ ﮔﻮﺭﻳﻠﻦ ﮐﺎﻥ ﮔﻬﮣﻮ ﻣﺨﺘﻠﻒ ﻧﻪ ﻫﻮﻧﺪﻭ‪ ،‬ﺟﻴ ﻮ ﺁﻓﺮﻳ ﺎ ۽ ﻫﻨﺪ ﺳﻨﮅ‬ ‫ﺟﻲ ﻋﻼﺋﻘﻦ ۾ ﻣﻮﺟﻮﺩ ﻫﻴﻮ‪ .‬ﻫﻲ ﺳﭵﻮ ﻋﻤﻞ ﻳﻌﻨﻲ “ﺣﻴﻮﺍﻧﻲ ﻧﺴﻞ” ﻣﺎﻥ “ﺍﻧﺴﺎﻧﻲ ﻧﺴﻞ”‬ ‫ﺟﻲ ﺍﺭﺗﻘﺎ ﺌﻴﻦ ﺍﺭﺿﻴﺎﺗﻲ ﺩﻭﺭ )‪ (Tertiary Age‬۾ ﭤﻴﮡ ﻟﮙﻲ‪(5) .‬‬ ‫ﻫﺎﮢﻲ ﺍﺳﺎﻥ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺍﻧﻬﻦ ﺍﭼﻮﻥ ﭤﺎ ۽ ﺳﻨﺪﺍﺳﻴﻦ ﺗﻪ ﻫﺘﻲ ﺍﻧﺴﺎﻧﻲ ﺍﺭﺗﻘﺎ ﺟﻮﻥ‬ ‫ﻳﻮﻥ ﻬ ﻱ ﻃﺮﺡ ﺩﺳﺘﻴﺎﺏ ﺁﻫﻦ‪ .‬ﺳﻨﮅ ﺍﻧﺪﺭ ﺍﺳﺎﻥ ﮐﻲ ﺍﻫﻮ ﺍﺭﺗﻘﺎ ﺟﻮ ﺳﻠﺴﻠﻮ ﺗﻬﻲ ﺟﺒﻠﻦ‬ ‫ﺗﻮ ﻱ ﺯﻣﻴﻦ ﺟﻲ ﺗﻬﻦ ﻣﺎﻥ ﺗﺮﺗﻴﺒﻮﺍﺭ ﻣﻠﻲ ﭤﻮ‪ .‬ﮄﺭﺗﻲ َء ﺟﻲ ﺗﻤﺎﻡ ﻫﻴﭡﺎﻧﻬﻦ ﺗﻬﻦ ﻣﺎﻥ ﺍﺳﺎﻥ‬ ‫ﮐﻲ ﺑﻨﺎ ﺮﻧﮕﻬﻲ ﻭﺍﺭﺍ ﺟﺎﻧﻮﺭ ﻣﻠﻦ ﭤﺎ‪ ،‬ﺟﻴ ﻲ ﺳﻤﻨ ﺍﻧﺪﺭ ﻣﻮﺟﻮﺩ ﻫﻴﺎ‪ .‬ﺍﻥ ﻭﻗﺖ ﺳﻨﮅﻭ ﻣﺎﭤﺮ‬ ‫ﺟﻲ ﮄﺭﺗﻲ ﺳﻤﻨ ﻫﻴﭟ ﻫﺌﻲ‪ .‬ﺟﻨﻬﻦ ﺮﻱ ﺳﻤﻨ ۾ ﻭﺟﻮﺩ ﻭﭠﻨﺪ ﺟﺎﻧﻮﺭ ﺟﺒﻠﻦ ﺟﻲ ﻣﺨﺘﻠﻒ‬ ‫ﺗﻬﻦ ۾ ﭘﻨ ﭘﻬﮡ ﭤﻲ ﻭﻳﻞ ﻣﻠﻦ ﭤﺎ‪ .‬ﺟﻨﻬﻦ ﺍﺭﺗﻘﺎ ﺟﻲ ﺳﻠﺴﻠﻲ ﻭﺍﺭ ﻳﻦ ﮐﻲ ﺍﺳﺎﻥ ﺟﻲ ﺁ ﻭ‬ ‫ﻓﻠﻢ ﺟﻲ ﺭﻳﻞ ﺟﻴﺎﻥ ﻇﺎﻫﺮ ﺮﻱ ﺑﻴﻬﺎﺭﻳﻮ ﺁﻫﻲ‪ .‬ﻫﻴﭡﻴﻦ ﺗﻬﻦ ﮐﺎﻥ ﻣﭥﻴﻦ ﺗﻬﻦ ﺍﻧﻬﻦ ﺍﻳﻨﺪﻱ‬ ‫ﺗﺮﺗﻴﺒﻮﺍﺭ ﻣﮁﻴﻦ ﺟﺎ ﻗﺴﻢ‪ ،‬ﺭﻳ ﻫﻴﻮﻥ ﭘﺎﺋﻴﻨﺪ ﺟﺎﻧﻮﺭ‪ ،‬ﺍﻥ ﺑﻌﺪ ﭤﮣﺎﺋﺘﺎ ﺟﺎﻧﻮﺭ‪ ،‬ﻭﺭﻱ ﭘﮑﻲ ۽‬ ‫ﺍﻧﻬﻦ ﺟﻲ ﻣﭥﺎﻥ ﺁﺩﻡ ﻧﻤﺎ ﺟﺎﻧﻮﺭﻥ ﺟﺎ ﭘﻨ ﭘﻬﮡ )‪ (Fossils‬ﭤﻲ ﻭﻳﻞ ﺟﺴﻢ ﻣﻠﻦ ﭤﺎ‪ .‬ﺟﻦ‬ ‫ﺟﻮﻥ ﻣﺎﻫﺮﻥ ﻋﻤﺮﻳﻮﻥ ﻣﻘﺮﺭ ﻴﻮﻥ ﺁﻫﻦ‪ .‬ﺳﻨﮅ ﺟﻲ ﺗﻬﻲ ﺟﺒﻠﻦ ﺟﻬ ﻭ ﮐ ﻭ ۽ ﭘﭓ ﻣﺎﻥ‬ ‫ﻣﺎﻫﺮﻥ ﺳﺎﻣﻮﻧ ﻱ ﺟﺎﻧﻮﺭﻥ ﺟﺎ ﭘﻨ ﭘﻬﮡ ﭤﻲ ﻭﻳﻞ ﺟﺴﻢ ﻫﭣ ﻴﺎ ﺁﻫﻦ‪ .‬ﮐﻴﺮﭤﺮ ﻣﺎﻥ ﭘﮡ ﺍﻫ ﺍﺋﻲ‬ ‫ﺳﺎﻣﻮﻧ ﻱ ﺟﺎﻧﻮﺭ ﭘﻨ ﭘﻬﮡ ﭤﻴﻞ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻣﻨﮁﺮ ﻭﺍﺭﻥ ﺗﻬﻦ ﻣﺎﻥ ﻫﺎﭤﻴﻦ‪ ،‬ﮔﻬﻮ ﻥ ۽‬ ‫ﺭﻫﻴﻨﻮﺳﻴﺮﺍﺯ ﺟﺎﻧﻮﺭﻥ ﺟﺎ ﻫ ﺍ ﭘﻨ ﭘﻬﮡ ﭤﻲ ﻭﻳﻞ ﻣﻠﻦ ﭤﺎ‪ .‬ﺳﻨﮅ ﺍﻧﺪﺭ ﻣﺨﺘﻠﻒ ﺗﺤﻘﻴﻘﺎﺗﻦ‬ ‫ﺭﺳﺘﻲ ﺟﻴ ﻲ ﺯﻧﺪﮔﻲ َء ﺟﺎ ﺁﺛﺎﺭ ﻣﻠﻴﺎ ﺁﻫﻦ‪ ،‬ﺍﻧﻬﻦ ﻣﺎﻥ ﻣﻌﻠﻮﻡ ﭤﺌﻲ ﭤﻮ ﺗﻪ ﺍﭲ ﮐﺎﻥ ‪ 6‬ﺮﻭ‬ ‫ﻭﺭﻫﻴﻪ ﺍﮖ ﻫﺘﻲ ﻴﺘﺮﺍﺋﻲ ﺟﻴﺘﻦ ﺟﺎ ﻗﺴﻢ‪ ،‬ﺮﻧﮕﻬﻲ ﺩﺍﺭ ﻣﮁﻴﻮﻥ‪ ،‬ﭘﮑﻴﻦ ﺟﺎ ﻣﺨﺘﻠﻒ ﻗﺴﻢ‬ ‫ﭘﻴﺪﺍ ﭤﻲ ﭼ ﺎ ﻫﺌﺎ‪ ،‬ﺟ ﻫﻦ ﺗﻪ ﮐﻴﺮ ﭘﻴﺎﺭﻳﻨﺪ ﺟﺎﻧﻮﺭﻥ ﺟﻮ ﻭﺟﻮﺩ ﻫﺘﻲ ﺍﭲ ﮐﺎﻥ ﺳﺎﮂﺍ ﭼﺎﺭ‬ ‫ﺮﻭ ﻭﺭﻫﻴﻪ ﺍﮖ ﺗﺎﺋﻴﻦ ﻣﻠﻲ ﭤﻮ‪(6) .‬‬ ‫ﺍﻧﺴﺎﻧﻲ ﺍﺭﺗﻘﺎ ﺟﻮ ﻋﻤﻞ ﺑﺎﻗﻲ ﺩﻧﻴﺎ ﺟﻲ ﭜﻴ ۾ ﺳﭛ ﮐﺎﻥ ﭘﻬﺮﻳﺎﻥ ﻫﻨﺪ ﺳﻨﮅ ) ﮐﮡ‬ ‫ﺍﻳﺸﻴﺎ( ۾ ﭤﻴﻮ‪ .‬ﺳﻨﮅﻭ ﻣﺎﭤﺮ ۾ ﺍﻧﺴﺎﻥ ۽ ﻓﻄﺮﺕ ﺟﻲ ﻭﭺ ۾ ﻣﺘﻤﺪﻥ ﺯﻧﺪﮔﻲ ﺟﻲ ﻻ ِء ﺗﻤﺎﻡ‬ ‫ﮔﻬﮣﻲ ﻭﻳ ﻫﻪ ﭤﻲ ۽ ﺍﻧﺴﺎﻥ ﻓﻄﺮﺕ ﺗﻲ ﻗﺎﺑﻮ ﭘﺎﺋﮡ ﻻ ِء ۽ ﺍﻥ ﮐﻲ ﺳﻤﺠﻬﮡ ﺳﺎﻥ ﮔ ﻭﮔ ﺍﻥ ﮐﻲ‬ ‫ﭘﻨﻬﻨﺠﻲ ﻗﺒﻀﻲ ۾ ﺁﮢﮡ ﻻ ِء ﻣﺨﺘﻠﻒ ﺍﻳﺠﺎﺩﻭﻥ ﻴﻮﻥ‪ .‬ﻓﻄﺮﺕ ۽ ﺍﻧﺴﺎﻥ ﺟﻲ ﻭﭺ ۾ ﭘﻴﺪﺍ ﭤﻴﻞ‬ ‫ﻫﻦ ﮀ ﺘﺎﮠ ﺍﻧﺴﺎﻧﻲ ﺗﻤﺪﻥ ﮐﻲ ﭼﺎﺭ ﭼﻨ ﻟﮙﺎﺋﻲ ﮀ ﻳﺎ‪ .‬ﮀﻮ ﺟﻮ ﮐﮡ ﺍﻳﺸﻴﺎ ﻳﻌﻨﻲ ﻫﻨﺪ ﺳﻨﮅ‬ ‫ﺟﻲ ﻣﻮﺳﻤﻲ ﻓﻀﺎ‪ ،‬ﭘﺎﮢﻲ ﻭﺍﺭﻱ ﻓﻀﺎ ۽ ﺣﻴﺎﺗﻴﺎﺗﻲ ﻓـﻀﺎ ﻭﻏﻴﺮﻩ ﺍﻧﺴﺎﻥ ﺟﻲ ﻣﺎﺩﻱ‪ ،‬ﺍﺧﻼﻗﻲ ۽‬ ‫ﺭﻭﺣﺎﻧﻲ ﺗﺸ ﻴﻞ ﺌﻲ ۽ ﻫﻦ ﮐﻲ ﺍﮘﺘﻲ ﻭﮄﮠ ﺟﺎ ﻣﻮﻗﻌﺎ ﻓﺮﺍﻫﻢ ﺮﻱ ﻧﺎ ۽ ﮐﮡ ﺍﻳﺸﻴﺎ‬ ‫ﻳﻌﻨﻲ ﻫﻨﺪ ﺳﻨﮅ ۾ ﺍﻫﻲ ﻣ ﺋﻲ ﺳﻬﻮﻟﺘﻮﻥ ﻫ ﺋﻲ ﻭﻗﺖ ﺩﺳﺘﻴﺎﺏ ﻫﻴﻮﻥ‪ .‬ﻣﺎﻫﺮ ﺍﻥ ﺭﺍ ِء ﺟﺎ‬ ‫ﺁﻫﻦ ﺗﻪ ﺍﻧﺴﺎﻥ ﺟﺎ ﭘﺮﺍﮢﻲ ۾ ﭘﺮﺍﮢﺎ ﺁﺛﺎﺭ ﻳﻌﻨﻲ ﺩﻧﻴﺎ ۾ ﺳﻨﺪﺱ ﻫﺌﮡ ﺟﻲ ﻭﮄ ﮐﺎﻥ ﻭﮄ ﺍﮘﻮﮢﻲ‬ ‫ﺛﺎﺑﺘﻲ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ۾ ﻣﻠﻲ ﺁﻫﻲ‪ .‬ﺍ ﺮ ﺑﺎﺷﻢ ﺑﻪ ﺍﻥ ﺧﻴﺎﻝ ﺟﻮ ﺁﻫﻲ ﺗﻪ ﺍﻭﺍﺋﻞ ۾ ﺍﻧﺴﺎﻧﻲ ﺍﺭﺗﻘﺎ‬ ‫ﻫﻦ ﺋﻲ ﺧﻮﺵ ﻧﺼﻴﺐ ﻭﺍﺩﻱ َء ۾ ﭤﻲ‪ (7) .‬ﻋﻠﻢ ﺍﻻﻧﺴﺎﻥ ﺟﻲ ﻣﺎﻫﺮ ﻫﺎﻭﺭ ﻣﻮﺋﺮ ﺍﻥ ﺧﻴﺎﻝ ﺟﻮ‬ ‫ﺁﻫﻲ ﺗﻪ ﺍﻧﺴﺎﻥ ﺟﻲ ﭘﻬﺮﻳﻦ ﺍﻭﺳﺮ ﺍﻳﺸﻴﺎ ﺟﻲ ﺍﮐﮣﻴﻦ ﺣﺪﻥ ۾ ﭤﻲ‪ (8) ،‬۽ ﻫﻮ ﺟﺎﻧﻮﺭﻥ ﺟﻲ‬ ‫ﻴﺘﺮﻥ ﺋﻲ ﻧﺴﻠﻦ ﮐﻲ ﮐﮡ ﺍﻳﺸﻴﺎﺋﻲ ﭴﺎﮢﺎﺋﻲ ﭤﻮ ۽ ﭔﮅﺍﺋﻲ ﭤﻮ ﺗﻪ ﺩﻧﻴﺎ ۾ ﺳﭛ ﮐﺎﻥ ﭘﻬﺮﻳﺎﻥ‬ ‫ﭼﻮﭘﺎﻳﻮ ﻣﺎﻝ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ۾ ﭘﺎﻟﻴﻮ ﻭﻳﻮ ۽ ﭘﺎﻟﺘﻮ ﻣﺎﻝ ﺟﺎ ﮔﻬﮣﺎ ﻗﺴﻢ ﺍﺻﻞ ﮐﮡ ﺍﻳﺸﻴﺎﺋﻲ ﺁﻫﻦ‪.‬‬ ‫‪ ،‬ﺘﻲ‪ ،‬ﺧﭽﺮ‪ ،‬ﻫﺎﭤﻲ ۽ ﻣﻮﺭ ﮐﻲ‬ ‫ﻫﺎﻭﺭ ﻣﻮﺋﺮ ﻣﻴﻨﻬﻦ‪ ،‬ﺭﮂ‪ ،‬ﮀﺎﭘﺮﻭ‪ ،‬ﭔ ﺮﻱ‪ ،‬ﺳﻮﺋﺮ‪،‬‬ ‫ﮐﮡ ﺍﻳﺸﻴﺎﺋﻲ )ﻫﻨﺪ ﺳﻨﮅ( ﺟﺎﻧﻮﺭ ﺳ ﻳﻮ ﺁﻫﻲ‪ .‬ﭘﺮﻭﻓﻴﺴﺮ ﻟﻴ ﻲ ﭘﮡ ﺍﻥ ﺭﺍ ِء ﺟﻮ ﺁﻫﻲ ﺗﻪ ﺍﻫﻲ‬ ‫ﺟﺎﻧﻮﺭ ﭘﻮ ِء ﮐﮡ ﺍﻳﺸﻴﺎ ﻳﻌﻨﻲ ﻫﻨﺪ ﺳﻨﮅ ﻣﺎﻥ ﺍﺭﺿﻴﺎﺗﻲ ﺩﻭﺭ ۾ ﺋﻲ ﺑﻴﺮﻧﮓ ﭘﻞ ﺭﺳﺘﻲ ﭙﻲ‬ ‫ﺁﻓﺮﻳﻘﺎ‪ ،‬ﺁﻣﺮﻳ ﺎ ۽ ﻳﻮﺭﭖ ﺗﺎﺋﻴﻦ ﭘﮑ ﻳﺎ‪ (9) .‬ﻫﺎﻭﺭ ﻣﻮﺋﺮ ﭘﻨﻬﻨﺠﻲ ﺘﺎﺏ ۾ ﻭﮄﻳ‬ ‫ﺍﻧ ﺸﺎﻑ ﺮﻱ ﭤﻮ ﺗﻪ‪“ ،‬ﺍﻳﺸﻴﺎ ﮐﻨ ﺟﻲ ﮐﮡ ۾ ﺍﻧﺴﺎﻥ ۽ ﺍﻧﺴﺎﻥ ﺟﻲ ﺳﭝﻴﺘﺎ ﺟﻲ ﺷﺮﻭﻋﺎﺕ‬

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‫ﭤﻴﻞ ﺳﮡ ۾ ﺍﭼﻲ ﭤﻲ ۽ ﺟﻴﻮﺕ ﺟﻲ ﺍﻭﺳﺮ ۾ ﺍﻧﺴﺎﻥ ﺟﻬ ﻭ ﺟﺎﻧﻮﺭ ﭘﻬﺮﻳﺎﻥ ﺍﻳﺸﻴﺎ ﮐﻨ ۾ ﺋﻲ‬ ‫ﻭﺟﻮﺩ ۾ ﺁﻳﻮ‪(10) ”.‬‬ ‫ﺳﻨﮅﻭ ﻣﺎﭤﺮ ۾ ﺍﻧﺴﺎﻥ ‪ 2‬ﺮﻭ ﺳﺎﻝ ﺍﮖ ﮄﺭﺗﻲ ﺟﻲ ﺌﻴﻦ ﺯﻣﺎﻧﻲ )‪(Tertiary‬‬ ‫۾ ﺣﻴﻮﺍﻧﻲ ﻧﺴﻞ ﮐﺎﻥ ﻋﻠﺤﺪﻩ ﭤﻴﻮ‪ .‬ﺟ ﻫﻦ ﮄﺭﺗﻲ ﺟﻲ ﺌﻴﻦ ﺯﻣﺎﻧﻲ ۾ ﺳﻤﻨ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﺎ‬ ‫ﺍﺗﺮ ۽ ﺍﻭﻟﻬﻪ ﻭﺍﺭﺍ ﺟﺎﺑﻠﻮ ﺣﺼﺎ ﮀ ﻳﺎ‪ .‬ﺗﻪ ﺍﻫﻲ ﻭﺣﺸﻲ ﺍﻧﺴﺎﻥ ﺟﻲ ﺭﻫﺎﺋﺶ ﺟﺎ ﺍﻭﺍﺋﻠﻲ ﻣﺎﮖ‬ ‫ﺑﮣﻴﺎ‪ .‬ﺍﻥ ﺯﻣﺎﻧﻲ ﺟﻲ ﻣﺎﮢﻬﻦ ﺟﺎ ﺟﺴﻢ ﭘﻨ ﭘﻬﮣﻦ ﺟﻲ ﺻﻮﺭﺕ ۾ ﺯﻣﻴﻦ ﺟﻲ ﺗﻬﻦ ﻣﺎﻥ ﻣﻠﻦ‬ ‫ﭤﺎ‪ .‬ﮄﺭﺗﻲ ﺟﻲ ﺌﻴﻦ ﺯﻣﺎﻧﻲ ﺟﺎ ﺍﻧﺴﺎﻥ‪ ،‬ﻭﮠ ﮡ ۽ ﭔﻴﻮﻥ ﺷﻴﻮﻥ ﮔﻬﮣﻲ ﻭﻗﺖ ﮔﺬﺭﮠ ﺮﻱ ﺍﭲ‬ ‫ﭘﭥﺮ ﺟﻲ ﺻﻮﺭﺕ ﻭﭠﻲ ﭼ ﻴﻮﻥ ﺁﻫﻦ‪ (11) .‬ﻫﻴﭟ ﺍﺳﺎﻥ ﺍﻥ ﺩﻭﺭ ﺟﻲ ﺍﻧﺴﺎﻧﻦ ﺟﻲ ﭘﻨ ﭘﻬﮡ ﭤﻲ‬ ‫ﻭﻳﻞ ﮂﺍﻧﭽﻦ ﺟﻮ ﺫ ﺮ ﻨﺪﺍﺳﻴﻦ‪ ،‬ﺟﻴ ﻲ ﻣﺎﻫﺮﻥ ﻣﺨﺘﻠﻒ ﻫﻨﮅﻥ ﺗﺎﻥ ﻫﭣ ﻴﺎ ﺁﻫﻦ‪.‬‬ ‫ﺑﻴﻞ ﻳﻮﻧﻴﻮﺭﺳ ﻲ ﺟﻲ ﻫ ﻣﺎﻫﺮ ﺟﻲ۔ ﺍﻱ۔ ﻟﻴﻮﺱ )‪ 1930 (G. E. Lewis‬۾‬ ‫ﻫﻨﺪﺳﺘﺎﻥ ﺟﻲ ﺳﻴﻮﺍﻟ )‪ (Siwalik Hills‬ﺟﺒﻠﻦ ۾ ﮐﻮ ﺎﺋﻲ ﻨﺪﻱ ﻫ ﺍﻧﺴﺎﻥ ﺟﻮ ﭔﻪ‬ ‫ﭴﺎ ﻳﻮﻥ ﻫﻴـﭡﻴﻮﻥ ۽ ﻣﭥﻴﻮﻥ ﮘﻮﻟﻬﻲ ﻟﮅﻳﻮﻥ ﺁﻫﻦ‪ ،‬ﺟﻴ ﻲ ﭘﭥﺮﺍﺋﺠﻲ ﭼ ﻴﻮﻥ ﺁﻫﻦ‪ .‬ﺟﻦ ﮐﻲ‬ ‫ﻫﻦ ﺭﺍﻣﺎﭘﭥﻴ ﺲ )‪ (Ramapithecus‬ﻳﻌﻨﻲ “ﻣﺎﮢﻬﻮ ﺟﻬ ﻭ ﭘﻮﺗﺮ” ﺟﻮ ﻧﺎﻟﻮ ﻧﻮ ﺁﻫﻲ‪.‬‬ ‫ﺮﻭ ‪ 50‬ﻟﮏ ﺳﺎﻝ ﺍﮖ ﺟﻲ ﻣﺎﻳﻮﺳﻴﻦ ﺯﻣﺎﻧﻲ ﺟﻮ‬ ‫ﺭﺍﻣﺎ ﭘﭥﻴ ﺲ ﺍﻧﺴﺎﻥ ﺍﭲ ﮐﺎﻥ ﻫ‬ ‫ﺍﻧﺴﺎﻥ ﺁﻫﻲ‪ .‬ﻫﻦ ﺍﻧﺴﺎﻥ ﺟﻲ ﻟﮅﻝ ﭘﭥﺮﺍﻳﻞ ﺑﻮﺗﻲ ﺟﻮ ﻭﺭﻱ ‪1961‬ﻉ ۾ ﭔﻴﻬﺮ ﺍﭜﻴﺎﺱ ﻴﻮ ﻭﻳﻮ‬ ‫۽ ﻣﺎﻫﺮﻥ ﻫﻦ ﭘﭥﺮﺍﻳﻞ ﺑﻮﺗﻲ ﮐﻲ ﺩﻧﻴﺎ ﺟﻮ ﺳﭛ ﮐﺎﻥ ﻭﮄﻳ ﻗﺪﻳﻢ ﺍﻧﺴﺎﻥ ﻗﺮﺍﺭ ﻧﻮ‪ .‬ﺍﻧﺴﺎﻧﻲ‬ ‫ﻋﻠﻢ ﺟﻲ ﻧﺎﻣﻴﺎﺭﻱ ﻣﺎﻫﺮ ﻼﺭ ﻫﺎﻭﻳﻞ )‪ (Clark Howell‬ﻣﻮﺟﺐ ﺭﺍﻣﺎﭘﭥﻴ ﺲ‬ ‫ﺟﻴ ﻮ ﺍﭲ ﮐﺎﻥ ﻫ ﺮﻭ ‪ 40‬ﻟﮏ ﺳﺎﻝ ﺍﮖ ﻣﻮﺟﻮﺩ ﻫﻴﻮ‪ ،‬ﻫﺎﮢﻮ ﻮ ﺍﻧﺴﺎﻧﻲ ﻧﺴﻞ ﺍﻥ ﺟﻲ‬ ‫ﺍﻭﻻﺩ ﻣﺎﻥ ﺁﻫﻲ‪) .‬ﺣﻮﺍﻟﻮ‪ :‬ﺍﺭﻟﻲ ﻣﺌﻦ‪ ،‬ﻼﺭ ﻫﺎﻭﻳﻞ‪ ،‬ﻧﻴﻮﻳﺎﺭ ‪1970‬ﻉ( ﺍﻥ ﺑﻌﺪ ﻭﺭﻱ‬ ‫ﭘﺎ ﺴﺘﺎﻥ ﺟﻲ ﭘﻮﭠﺎﺭ ﺟﻲ ﻋﻼﺋﻘﻲ ﻣﺎﻥ ﭘﮡ ﭘﭥﺮﺍﻳﻞ ﺍﻧﺴﺎﻥ ﺟﻮ ﮂﺍﻧﭽﻮ ﻣﻠﻴﻮ‪ ،‬ﺟﻴ ﻮ ‪ 70‬ﻟﮏ‬ ‫ﺳﺎﻝ ﭘﺮﺍﮢﻮ ﺁﻫﻲ‪ .‬ﺟﻨﻬﻦ ﮐﻲ ﻣﺎﻫﺮﻥ ﺳﻮﺍﭘﭥﻴ ﺲ )‪ (Sawapithecus‬ﻳﻌﻨﻲ “ﻫﺮ ﺩﻡ‬ ‫ﺯﻧﺪﻫﻪ” ﺟﻮ ﻧﺎﻟﻮ ﻧﻮ ﺁﻫﻲ‪ .‬ﻫﻦ ﺩﻭﺭ ﺟﻮ ﺍﻧﺴﺎﻥ ﻨﻬﻦ ﺑﻪ ﻗﺴﻢ ﺟﺎ ﺍﻭﺯﺍﺭ ﭠﺎﻫﮡ ﺟﻮ ﺍﻥ ُء ﻮ‬ ‫ﻧﻪ ﺭﮐﻨﺪﻭ ﻫﻮ‪ .‬ﻫﻮ ﭘﻨﻬﻨﺠﻮ ﮔﺬﺭﺍﻥ ﻭﮢﻦ ﺟﻲ ﭘﺎ ﻥ‪ ،‬ﻣﻴﻮﻭﻥ ۽ ﻣﺎﮐﻲ ﻭﻏﻴﺮﻩ ﺗﻲ ﻨﺪﻭ ﻫﻮ‪.‬‬ ‫ﻫﻮ ﺍﭸﺎﻥ ﭘﻨﻬﻨﺠﻲ ﺍﺭﺗﻘﺎ ﺟﻲ ﺍﻭﺍﺋﻠﻲ ﺩﻭﺭ ۾ ﻫﻴﻮ‪ .‬ﮐﻴﺲ ﭘﻨﻬﻨﺠﻲ ﺑﺎﻧﺪﺭ ﻧﻤﺎ ﻧﺴﻞ ﮐﺎﻥ ﮄﺍﺭ‬ ‫ﭤﺌﻲ ﭤﻮﺭﻭ ﻋﺮﺻﻮ ﮔﺬﺭﻱ ﭼ ﻮ ﻫﻮ‪ .‬ﻫﻮ ﭘﺎﮠ ﻣﺎﻥ ﺍﮘﺌﻴﻦ ﺩﻭﺭ ﺟﻮﻥ ﺧﺎﺻﻴﺘﻮﻥ ﮃﻱ ﺭﻫﻴﻮ‬ ‫ﻫﻮ‪ .‬ﻫﻮ ﮘﺎﻟﻬﺎﺋﮡ ﻻ ِء ﺯﺑﺎﻥ ﮐﻲ ﺍﺳﺘﻌﻤﺎﻝ ﺮﮠ ۽ ﻫﻠﮡ ﻻ ِء ﭔﻪ ﭘﻴﺮ ﺍﺳﺘﻌﻤﺎﻝ ﺮﮠ ۽ ﻫﭥﻦ ﮐﻲ‬ ‫ﻢ ﺮﮠ ﻻ ِء ﺁﺯﺍﺩ ﺮﮠ ﻻ ِء ﺟﺪﻭﺟﻬﺪ ۾ ﻣﺼﺮﻭﻑ ﻫﻴﻮ‪ (12) .‬ﻣﺮﻱ ﺟﻲ ﺭﺍﻭﺕ ﻣﺎﻥ ﺑﻪ‬ ‫ﺁﺭ ﻴﺎﻻﺟﻲ ﻣﺎﻫﺮﻥ ﮐﻲ ﭘﺮﺍﮢﻲ ﭘﭥﺮ ﺩﻭﺭ ﺟﻲ ﺍﻧﺴﺎﻧﻦ ﺟﻲ ﻣﻮﺟﻮﺩﮔﻲ ﺟﺎ ﺛﺒﻮﺕ ﻣﻠﻴﺎ ﺁﻫﻦ‪.‬‬ ‫ﭘﻨﺠﺎﺏ ﺟﻲ ﻣﺮﻱ ﻭﺍﺭﻱ ﻋﻼﺋﻘﻲ ۾ ﻣﺎﻫﺮﻥ ﮐﻲ ‪1983‬ﻉ ۾ ﮐﻮ ﺎﻳﻦ ﺩﻭﺭﺍﻥ ﺍﻫ ﻱ ﺍﻧﺴﺎﻥ ﺟﻮﻥ‬ ‫ﺛﺎﺑﺘﻴﻮﻥ ﻣﻠﻴﻮﻥ ﺟﻴ ﻲ ﭘﭥﺮ ﺟﺎ ﺍﻭﺯﺍﺭ ﺍﺳﺘﻌﻤﺎﻝ ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻫﻦ ﺍﻧﺴﺎﻧﻲ ﻧﺴﻞ ﮐﻲ ﻋﻼﺋﻘﻲ‬ ‫ﺟﺎ ﻧﺎﻟﻲ ﭘﻮﻳﺎﻥ ﺭﻭﺍﺕ ﺍﻧﺴﺎﻥ )‪ (Riwat Man‬ﺟﻮ ﻧﺎﻟﻮ ﻧﻮ ﻭﻳﻮ‪ .‬ﻣﺎﻫﺮﻥ ﺍﻥ ﺍﻧﺴﺎﻥ ﺟﻲ‬ ‫ﻋﻤﺮ ‪ 20‬ﻟﮏ ﺳﺎﻝ ﻣﻘﺮﺭ ﺌﻲ ﺁﻫﻲ‪ (13) .‬ﺟ ﻫﻦ ﺗﻪ ﺳﺎﮘﻲ ﻋﻼﺋﻘﻲ ﻣﺎﻥ ‪ 45‬ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﮖ‬ ‫ﺟﻲ ﺍﻧﺴﺎﻥ ﺟﻲ ﺳﺮﮔﺮﻣﻴﻦ ﺟﻮﻥ ﺑﻪ ﺛﺎﺑﺘﻴﻮﻥ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪.‬‬

‫ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ۾ ﺍﻧﺴﺎﻧﻲ ﻭﺟﻮﺩ‬ ‫ﺍﻧ ﻳﺎ ﺟﻲ ﺭﻳﺎﺳﺖ ﺁﻧﮅﺭﺍ ﭘﺮﺩﻳﺶ ﻣﺎﻥ ﺁﺭ ﻴﺎﻻﺟﻲ ﺟﻲ ﻣﺎﻫﺮﻥ ﭘﺮﺍﮢﻲ ﭘﭥﺮ ﺟﻲ ﺩﻭﺭ‬ ‫ﺟﺎ ﺍﻭﺯﺍﺭ ﻫﭣ ﻴﺎ ﺁﻫﻦ‪ .‬ﺟﻦ ﺫﺭﻳﻌﻲ ﺍﻫﺎ ﺛﺎﺑﺘﻲ ﻣﻠﻲ ﺁﻫﻲ ﺗـﻪ ﺳـﻨﮅﻭ ﻣـﺎﭤﺮﻱ ۾ ﺟﺪﻳـﺪ ﺍﻧﺴـﺎﻥ‬

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‫)‪ (Homo sapiens‬ﺍﭲ ﮐﺎﻥ ‪ 74‬ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﮖ ﻣﻮﺟﻮﺩ ﻫﻮ‪ .‬ﺍﻥ ﺗﺤﻘﻴﻖ ﺑﻌﺪ ﻣﺎﻫﺮﻥ ﮐﻲ‬ ‫ﺍﻫﺎ ﺭﺍ ِء ﺑﺪﻻﺋﻲ ﭘﺌﻲ ﺗﻪ ﺩﻧﻴﺎ ۾ ﭘﻬﺮﻳﻮﻥ ﺟﺪﻳـﺪ ﺍﻧﺴـﺎﻥ ‪ 50‬ﻫـﺰﺍﺭ ﺳـﺎﻝ ﮐـﺎﻥ ‪ 60‬ﻫـﺰﺍﺭ ﺳـﺎﻝ ﺍﮖ‬ ‫ﺁﻓﺮﻳ ــﺎ ۾ ﻣﻮﺟــﻮﺩ ﻫــﻮ‪ .‬ﺁ ﺴــﻔﻮﺭ ﻳﻮﻧﻴﻮﺭﺳــ ﻲ )‪ (Oxford University‬ﺟــﻲ‬ ‫ﺳﺎﺋﻨﺴﺪﺍﻥ ﻣﭽﻴﻞ ﭘﻴ ﺮﺍﮔﺎﻟﻴﺎ )‪ (Michael Petraglia‬ﺁﻧﮅﺭﺍ ﭘـﺮﺩﻳﺶ ۾ ﺍﻥ ﭘﺮﻭﺟﻴ ـ‬ ‫ﺗﻲ ﺗﺤﻘﻴﻖ ﺮﮠ ﺑﻌﺪ ﺩﮐﻦ ﻫﻴﺮﺍﻟ )‪ (14‬ﺳﺎﻥ ﮘﺎﻟﻬﺎﺋﻴﻨﺪﻱ ﺍﻫ ﻭ ﺍﻧ ﺸﺎﻑ ﻴﻮ‪ .‬ﭘﻴ ﺮﺍﮔﺎﻟﻴﺎ‬ ‫ﻣﻮﺟــﺐ ﭘﺮﺍﮢــﻲ ﭘﭥــﺮ ﺩﻭﺭ ﺟــﻲ ﺍﻧﺴــﺎﻥ ﺟــﻮﻥ ﺍﻥ ﻗﺴــﻢ ﺟــﻮ ﺛــﺎﺑﺘﻴﻮﻥ ﻫــﻦ ﮐــﺎﻥ ﺍﮖ ﻣﻮﺟــﻮﺩﻩ‬ ‫ﭘﺎ ﺴﺘﺎﻥ ﺟﻲ ﭘﻮﭠﻮﻫـﺎﺭ ﺭﻳﺠـﻦ ﺟـﻲ ﺳـﻮﻥ ﻣـﺎﭤﺮﻱ ﺟـﻲ ﮄﺍﺑـﺎ ﮘـﻮﭞ ﻣـﺎﻥ ﺑـﻪ ﻣﻠﻴـﻮﻥ ﺁﻫـﻦ‪ .‬ﺍﻥ‬ ‫ﺮﻱ ﻫﺎﮢﻲ ﺍﺳﺎﻥ ﭼﺌﻲ ﺳﮕﻬﻮﻥ ﭤﺎ ﺗﻪ ﺟﺪﻳﺪ ﺍﻧﺴﺎﻥ ﺁﻓﺮﻳ ﺎ ﮐﺎﻥ ﺑﻪ ﺍﮖ ﺍﻧ ﻳﺎ ۾ ﺭﻫﻨﺪﻭ ﻫﻮ‪.‬‬ ‫ﻫﻨﺪ ﺳﻨﮅ ۾ ﻫﻦ ﻗﺴﻢ ﺟﻲ ﻣﺎﮢﻬﻮ ﻣﻠﮡ ﮐﺎﻧﭙﻮ ِء ﻣﺎﻫﺮﻥ ﮐﻲ ﭘﻨﻬﻨﺠﺎ ﺭﺍﻳﺎ ﺑﺪﻻﺋﮣﺎ ﭘﻴﺎ‬ ‫۽ ﻫﻨﻦ ﺍﻥ ﮘﺎﻟﻬﻪ ﮐﻲ ﺗﺴﻠﻴﻢ ﻴﻮ ﺗﻪ ﺩﻧﻴﺎ ۾ ﺳﭛ ﮐﺎﻥ ﺍﻭﻝ ﺁﺩﻡ ﺟﻲ ﭘﺌﺪﺍﺋﺶ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ۾‬ ‫ﭤﻲ ۽ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺋﻲ ﺍﻧﺴﺎﻧﻲ ﺍﺭﺗﻘﺎ ﺟﻮ ﭘﻬﺮﻳﻮﻥ ﻣﺴ ﻦ ﺑﮣﻲ‪ .‬ﻫﻦ ﮐﺎﻥ ﺍﮖ ﺩﻧﻴﺎ ۾ ﺟﻴ ﻲ‬ ‫ﭔﻴﻦ ﻫﻨﮅﻥ ﺗﻲ ﻗﺪﻳﻢ ﺍﻧﺴﺎﻥ ﺟﺎ ﺁﺛﺎﺭ ﻣﻠﻴﺎ ﺁﻫﻦ‪ ،‬ﺳﻲ ﺳﭛ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ۾ ﻣﻠﻴﻞ ﺍﻧﺴﺎﻥ ﮐﺎﻥ ﭘﻮ ِء‬ ‫ﺟﺎ ﺁﻫﻦ‪ .‬ﺟﻨﻬﻦ ﺮﻱ ﺍﺳﺎﻥ ﻫﺎﮠ ﺑﻨﺎ ﻨﻬﻦ ﻫﭕ ﺟﻲ ﺳﺎﺋﻨﺴﻲ ﺗﺤﻘﻴﻘﺎﺗﻲ ﺑﻨﻴﺎﺩﻥ ﺗﻲ ﺍﻫﺎ‬ ‫ﮘﺎﻟﻬﻪ ﭼﺌﻲ ﺳﮕﻬﻮﻥ ﭤﺎ ﺗﻪ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺍﻭﺍﺋﻠﻲ ﺍﻧﺴﺎﻧﻲ ﺍﺭﺗﻘﺎ ﺟﻮ ﺑﻨﻴﺎﺩ ﻫﺌﻲ ۽ ﺷﺮﻭﻉ ۾ ﻫﺘﺎﻥ‬ ‫ﺋﻲ ﺍﻧﺴﺎﻥ ﭘﻨﻬﻨﺠﻮ ﭘﻬﺮﻳﻮﻥ ﺳﻔﺮ ﺷﺮﻭﻉ ﻴﻮ‪.‬‬

‫ﺳﻨﮅﻭ ﻣﺎﭤﺮ ۾ ﭘﭥﺮ ﺩﻭﺭ ﺟﺎ ﻣﺎﮖ‪:‬‬ ‫ﺟ ﻫﻦ ﺍﻧﺴﺎﻥ‪ ،‬ﺣﻴﻮﺍﻧﻲ ﻧﺴﻞ ﮐﺎﻥ ﮄﺍﺭ ﭤﻲ ﭘﻨﻬﻨﺠﻮ ﺳﻔﺮ ﺷﺮﻭﻉ ﻴﻮ ﺗﻪ ﻫﻦ‬ ‫ﭘﻨﻬﻨﺠﻲ ﺑﭽﺎ َء ۽ ﮐﺎﮄﻱ ﺟﻲ ﺑﻨﺪﻭﺑﺴﺖ ﻻ ِء ﻧﻮﺍﻥ ﺍﻭﺯﺍﺭ ﺗﻼﺵ ﺮﮠ ﺷﺮﻭﻉ ﻴﺎ‪ ،‬ﺟﻴ ﻲ‬ ‫ﮐﻴﺲ ﻭﮢﻦ ﺟﻮﻥ ﭘﺎ ﻭﻥ ﮐﻮ ﮡ‪ ،‬ﻣﻴﻮﻭﺍ ﮀﻨﮡ ﻭﻏﻴﺮﻩ ۾ ﻣﺪﺩ ﻳﮡ ﻟﮙﺎ‪ .‬ﺍﻫﻲ ﺍﻭﺍﺋﻠﻲ ﺍﻧﺴﺎﻧﻲ‬ ‫ﺍﻭﺯﺍﺭ ﻫﻴﺎ ﭘﭥﺮ‪ ،‬ﺟﻦ ﮐﻲ ﺋﻲ ﭘﻬﺮﻳﺎﻥ ﺍﻧﺴﺎﻥ ﭘﻨﻬﻨﺠﻲ ﺘﺐ ﺁﮢﮡ ﺷﺮﻭﻉ ﻴﻮ‪ .‬ﺍﻥ ﺮﻱ‬ ‫ﺟﻴﺘﺮﻱ ﻋﺮﺻﻲ ﺗﺎﺋﻴﻦ ﺍﻧﺴﺎﻥ ﭘﭥﺮ ﺟﺎ ﺍﻭﺯﺍﺭ ﺍﺳﺘﻌﻤﺎﻝ ﻨﺪﻭ ﺁﻳﻮ‪ ،‬ﻣﺎﻫﺮ ﺳﻨﺪﺱ ﺍﻥ ﺳﻤﺎﺟﻲ‬ ‫ﺍﺭﺗﻘﺎﺋﻲ ﺩﻭﺭ ﮐﻲ “ﭘﭥﺮ ﺩﻭﺭ” ﺟﻲ ﻧﺎﻟﻲ ﺳﺎﻥ ﻳﺎﺩ ﻨﺪﺍ ﺁﻫﻦ‪ .‬ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺍﻧﺪﺭ ﻫﻲ ﺩﻭﺭ ‪10‬‬ ‫ﻟﮏ ﺳﺎﻝ ﮐﺎﻥ ‪ 4‬ﻫﺰﺍﺭ ﺳﺎﻝ ﻕ‪-‬ﻡ ﺗﺎﺋﻴﻦ ﻫﻠﻴﻮ‪ .‬ﻫﻲ ﺩﻭﺭ ﭘﮡ ﻦ ﻣﺨﺘﻠﻒ ﺣﺼﻦ ۾ ﻭﺭﻫﺎﻳﻞ‬ ‫ﺁﻫﻲ‪ ،‬ﺟﻴ ﻲ ﻫﻲ ﺁﻫﻦ‪:‬‬ ‫)‪ (1‬ﭘﺮﺍﮢﻮ ﭘﭥﺮ ﺩﻭﺭ )‪ 10 (Paleolithic Age‬ﻟﮏ ﮐﺎﻥ ‪ 15‬ﻫﺰﺍﺭ ﺳﺎﻝ ﻕ‪-‬ﻡ‬ ‫)‪ (2‬ﻭﭼﻮﻥ ﭘﭥﺮ ﺩﻭﺭ )‪ 15 (Mesolithic Age‬ﻫﺰﺍﺭ ﮐﺎﻥ ‪ 8‬ﻫﺰﺍﺭ ﻕ‪-‬ﻡ‬ ‫)‪ (3‬ﻧﺌﻮﻥ ﭘﭥﺮ ﺩﻭﺭ )‪ 8 (Neolithic Age‬ﻫﺰﺍﺭ ﮐﺎﻥ ‪ 4‬ﻫﺰﺍﺭ ﺳﺎﻝ ﻕ‪-‬ﻡ‬ ‫ﺍﺳﺎﻥ ﻫﻴﭟ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﺍﻧﺴﺎﻧﻦ ﺟﻲ ﭘﭥﺮ ﺩﻭﺭ ﺟﻲ ﺳﺮﮔﺮﻣﻴﻦ ﺟﻲ ﭘﻬﺮﻳﻦ ﭔﻦ‬ ‫ﺩﻭﺭﻥ ﻳﻌﻨﻲ ﭘﺮﺍﮢﻲ ۽ ﻭﭼﻴﻦ ﭘﭥﺮ ﺩﻭﺭ ﺟﻮ ﺟﺎﺋﺰﻭ ﻭﭠﻨﺪﺍﺳﻴﻦ‪.‬‬

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‫ﭘﺮﺍﮢﻮ ﭘﭥﺮ ﺩﻭﺭ‬

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‫ﺟ ﻫﻦ ﺍﻭﺍﺋﻠﻲ ﻭﺣﺸﻲ ﻣﺎﮢﻬﻮ ﻭﮢﻦ ﺗﺎﻥ ﻫﻴﭟ ﻟﭥﺎ ۽ ﮔﻬﺎ ﺎ ﭔﻴﻼ ﮀ ﻳﺎ ﺗﻪ ﻫﻨﻦ ﭘﻬﺮﻳﺎﻥ‬ ‫ﺭﻫﺎﺋﺶ ﻻ ِء ﻣﻴﺪﺍﻧﻲ ﻋﻼﺋﻘﺎ ﭼﻮﻧ ﻳﺎ ۽ ﻫﻮ ﻣﻴﺪﺍﻧﻲ ﻋﻼﺋﻘﻦ ۾ ﺩﺭﻳﺎﻫﻦ‪ ،‬ﮂﻧﮃﻥ ۽ ﭼﺸﻤﻦ ﭜﺮﺳﺎﻥ‬ ‫ﺭﻫﮡ ﻟﮙﺎ‪ .‬ﺟﺘﻲ ﮐﺎﮄﻭ ﭘﻴﺘﻮ ﺟﻬﺠﻬﻲ ﻣﻘﺪﺍﺭ ۾ ﺩﺳﺘﻴﺎﺏ ﻫﻴﻮ‪ .‬ﻫﻲ ﺩﻭﺭ ﺍﻧﺴﺎﻧﺬﺍﺕ ﺟﻲ‬ ‫“ﭔﺎﻟ ﭙﮡ” ﺟﻮ ﺩﻭﺭ ﻫﻴﻮ‪ .‬ﻫﻦ ﺩﻭﺭ ۾ ﻭﺣﺸﻲ ﺍﻧﺴﺎﻥ ﺧﻮﻧﺨﻮﺍﺭ ﺟﺎﻧﻮﺭﻥ ﮐﺎﻥ ﺑﭽﺎ َء ﻻ ِء ﭘﭥﺮ ۽‬ ‫ﻧ ﺍ ﭘﻨﻬﻨﺠﻲ ﭘﻬﺮﻳﻦ ﺍﻭﺯﺍﺭ ﻃﻮﺭ ﺍﺳﺘﻌﻤﺎﻝ ﺮﮠ ﺷﺮﻭﻉ ﻴﺎ‪ .‬ﻫﻦ ﺍﻫ ﺍ ﭘﭥﺮ ﮔ ﺮﮠ ۽‬ ‫ﺍﺳﺘﻌﻤﺎﻝ ﺮﮠ ﺷﺮﻭﻉ ﻴﺎ‪ ،‬ﺟﻴ ﻲ ﻫ ﭔﺌﻲ ﺳﺎﻥ ﺮﺍﺋﺠﻲ ﻳﺎ ﭘﺎﮢﻲ َء ﺟﻲ ﻭﻫ ﺮﻱ‬ ‫ﺮﻱ ﭜﭵﻲ ﭜﺮﻱ ﻟﺴﺎ ﭤﻲ ﻭﻳﺎ ﻫﺌﺎ ۽ ﭼﭙﺘﺮﺍ ﭤﻲ ﺗﮑﺎ ﭤﻲ ﭼ ﺎ ﻫﺌﺎ‪ .‬ﺟﻦ ﺟﻲ ﻣﺪﺩ ﺳﺎﻥ ﻫﻦ‬ ‫ﻭﮢﻦ ﺟﻮﻥ ﭘﺎ ﻭﻥ ﮐﻮ ﻲ‪ ،‬ﻣﻴﻮﻭﺍ ﮀﻨﻲ ۽ ﻧﻨﮃﻥ ﻧﻨﮃﻥ ﭔﻴﻦ ﺳﺎﻫﻮﺍﺭﻥ ﮐﻲ ﻣﺎﺭﻱ ﻳﺎ ﺍﻧﻬﻦ ﺟﻮ‬ ‫ﺷ ﺎﺭ ﺮﻱ‪ ،‬ﺍﻧﻬﻦ ﮐﻲ ﮐﺎﮄﻱ ﻃﻮﺭ ﺍﺳﺘﻌﻤﺎﻝ ﺮﮠ ﺷﺮﻭﻉ ﻴﻮ‪.‬‬ ‫ﻫﻦ ﺩﻭﺭ ۾ ﺍﻧﺴﺎﻥ ﺍﭸﺎ ﭘﻨﻬﻨﺠﻲ ﺷﺮﻭﻋﺎﺗﻲ ﺍﺭﺗﻘﺎﺋﻲ ﺩﻭﺭ ۾ ﻫﻴﻮ‪ ،‬ﻧﻪ ﻫﻦ ﻲ‬ ‫ﺍﻭﺯﺍﺭ ﮔ ﻴﺎ ﻫﺌﺎ ﻳﺎ ﺍﻳﺠﺎﺩ ﻴﺎ ﻫﺌﺎ ۽ ﻧﻪ ﻭﺭﻱ ﭘﻮﮐﻲ ﺭﺍﻫﻲ ﺮﮠ ﺗﺎﺋﻴﻦ ﺳﻨﺪﺱ ﺷﻌﻮﺭ‬ ‫ﭘﻬﺘﻮ ﻫﻮ‪ .‬ﻧﻪ ﻭﺭﻱ ﻫﻦ ﺩﻭﺭ ﺟﻮ ﺍﻧﺴﺎﻥ ﻣﺎﻝ ﭘﺎﻟﮡ ﺳﮑﻴﻮ ﻫﻮ‪ .‬ﻫﻮ ﮀ ﻭﺍﮖ ﺯﻧﺪﮔﻲ ﮔﺬﺍﺭﻳﻨﺪﻭ‬ ‫ﻫﻮ‪ ،‬ﺟﺘﻲ ﺭﺍﺕ ﭘﻮﻧﺪﻱ ﻫﺌﺲ ﺍﺗﻲ ﻭﮢﻦ ﺗﻲ ﻭﭸﻲ ﺳﻤﻬﻲ ﭘﻮﻧﺪﻭ ﻫﻮ‪ .‬ﻭﺭﻱ ﺻﺒﺢ ﺟﻮ ﺍﭤﻲ‬ ‫ﭘﻨﻬﻨﺠﻲ ﮐﺎﮄﻱ ﺧﻮﺭﺍ ﺟﻲ ﺗﻼﺵ ۾ ﻧ ﺮﻱ ﻭﻳﻨﺪﻭ ﻫﻮ‪ .‬ﺟ ﻫﻦ ﻫﻦ ﻻ ِء ﮐﺎﮄﻱ ﺟﻲ ﺗﻼﺵ‬ ‫ﺟﻴﺌﻦ ﭘﻮ ِء ﺗﻴﺌﻦ ﻣﺸ ﻞ ﺑﮣﺠﮡ ﻟﮙﻲ ﺗﻪ ﻫﻦ ﭔﻴﻠﻦ ۾ ﺭﻫﻨﺪ ﻣﺨﺘﻠﻒ ﺟﺎﻧﻮﺭﻥ ﮐﻲ ﺷ ﺎﺭ‬ ‫ﺮﻱ ﺍﻧﻬﻦ ﺟﻮ ﮔﻮﺷﺖ ﭘﻨﻬﻨﺠﻲ ﻏﺬﺍ ۾ ﺷﺎﻣﻞ ﻴﻮ‪ .‬ﺟﺎﻧﻮﺭﻥ ﺟﻮ ﺷ ﺎﺭ ﻨﻬﻦ ﺑﻪ‬ ‫ﺍ ﻴﻠﻲ ﻣﺎﮢﻬﻮ ﺟﻲ ﻭﺱ ﺟﻲ ﮘﺎﻟﻬﻪ ﻧﻪ ﻫﺌﻲ‪ .‬ﺍﻥ ﺮﻱ ﭘﻬﺮﻳﻮﻥ ﺩﻓﻌﻮ ﺍﻥ ﺩﻭﺭ ﺟﻲ ﺍﻧﺴﺎﻥ‬ ‫ﮐﻲ ﻫ ﭔﺌﻲ ﺟﻲ ﻭﻳﺠﻬﻮ ﺍﭼﮡ ﺟﻲ ﺿﺮﻭﺭﺕ ﻣﺤﺴﻮﺱ ﭤﻲ ۽ ﻫﻦ ﺍ ﻴﻠﻲ ﺯﻧﺪﮔﻲ ﮔﻬﺎﺭﮠ‬ ‫ﺧﺘﻢ ﺮﻱ ﻮﻟﻦ ﺟﻲ ﺻﻮﺭﺕ ﺍﺧﺘﻴﺎﺭ ﺌﻲ‪ .‬ﺟﻨﻬﻦ ﺳﺎﻥ ﺋﻲ ﺍﺟﺘﻤﺎﻋﻲ ﺯﻧﺪﮔﻲ ﮔﺬﺍﺭﮠ ﺟﻮ‬ ‫ﭘﻬﺮﻳﻮﻥ ﺗﺼﻮﺭ ﺟ ﻱ ﺭﺍﺱ ﭤﻴﻮ ۽ ﺍﻫ ﻱ ﻃﺮﺡ ﺍﻭﺍﺋﻠﻲ ﻭﺣﺸﻲ ﺍﻧﺴﺎﻥ ﭘﻬﺮﻳﻮﻥ ﺩﻓﻌﻮ “ﺳﻤﺎﺟﻲ‬ ‫ﺟﺎﻧﻮﺭ” ﭤﻲ ﭘﻴﻮ‪ .‬ﺍﻫﺎ ﺍﻥ ﺩﻭﺭ ۾ “ﺍﻧﺴﺎﻧﻲ ﺳﻤﺎﺝ” ﺟﻲ ﺟ ﺍﻭﺕ ۾ ﻭ ﻱ ﺍﻫﻢ ﺗﺒﺪﻳﻠﻲ ﻫﺌﻲ‪.‬‬ ‫ﺍﻥ ﺗﺒﺪﻳﻠﻲ َء ﺍﻧﺴﺎﻥ ﮐﻲ ﺍﮘﺘﻲ ﻭﮄﮠ‪ ،‬ﭘﻨﻬﻨﺠﻮ ﻧﺴﻞ ﻭﮄﺍﺋﮡ‪ ،‬ﮔ ﻳﻞ ﺍﻳﺠﺎﺩﻭﻥ ﺮﮠ ۽ ﺳﻤﺎﺝ ﺟﻲ‬ ‫ﺗﻌﻤﻴﺮ ﺮﮠ ﺍﻧﻬﻦ ﻭﮎ ﻭﮄﺍﺋﮡ ﺟﻮ ﻣﻮﻗﻌﻮ ﻓﺮﺍﻫﻢ ﻴﻮ‪.‬‬ ‫ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺍﻧﺪﺭ ﭘﺮﺍﮢﻲ ﭘﭥﺮ ﺩﻭﺭ ﺟﻲ ﺍﻧﺴﺎﻧﻦ ﺟﻲ ﺭﻫﺎﺋﺶ ﺟﺎ ﻫﻨﮅ ۽ ﺳﻨﺪﻥ‬ ‫ﺍﺳﺘﻌﻤﺎﻝ ﺟﺎ ﺍﻫﻲ ﺍﻭﺯﺍﺭ ﺑﻪ ﻟﮅﺍ ﻭﻳﺎ ﺁﻫﻦ‪ ،‬ﺟﻴ ﻲ ﻫﻦ ﭘﭥﺮ ﻣﺎﻥ ﺟﻮ ﻳﺎ ﻫﺌﺎ‪ .‬ﻭﻳﺠﻬﺮ ۾ ﻣﺎﻫﺮﻥ‬ ‫ﭘﻨﺠﺎﺏ ﺻﻮﺑﻲ ﺟﻲ ﭘﻮﭠﺎﺭ ﺭﻳﺠﻦ ۾ ﺭﺍﻭﻟﭙﻨ ﻱ ﻭﻳﺠﻬﻮ “ﺳﻮﻥ ﻧﺪﻱ” ﺟﻲ ﻨﺎﺭﻱ ﺳﻮﻥ ﻣﺎﭤﺮ‬ ‫ﻣﺎﻥ ﺍﻧﻬﻦ ﺍﻭﺍﺋﻠﻲ ﺍﻧﺴﺎﻧﻦ ﺟﺎ ﺍﻭﺯﺍﺭ ۽ ﺭﻫﺎﺋﺸﻲ ﺁﺛﺎﺭ ﮘﻮﻟﻲ ﻟﮅﺍ ﺍﭤﻦ‪ .‬ﺟﻦ ﺟﻲ ﻋﻤﺮ ‪ 5‬ﻟﮏ‬ ‫ﺳﺎﻝ ﻣﻘﺮﺭ ﺌﻲ ﺍﭤﻦ ۽ ﺍﻥ ﺩﻭﺭ ﮐﻲ “ﺳﻮﻥ ﻠﭽﺮ” ﺟﻮ ﻧﺎﻟﻮ ﻧﻮ ﺍﭤﻦ‪(15) .‬‬ ‫ﻣﺎﻫﺮ “ﺳﻮﻥ ﻣﺎﭤﺮ” ﻣﺎﻥ ﻟﮅﻝ ﺍﻭﺯﺍﺭﻥ ﺑﺎﺑﺖ ﭼﻮﻥ ﭤﺎ ﺗﻪ ﺍﺗﺎﻥ ﺟﻴ ﻲ ﺍﻭﺯﺍﺭ ﺻﻔﺎ‬ ‫ﻫﻴﭡﻴﻦ ﺗﻬﻪ ﺗﺎﻥ ﻣﻠﻴﺎ ﺁﻫﻦ‪ ،‬ﺳﻲ ﺳﻮﻥ ﻠﭽﺮ ﺟﻲ ﻣﭥﺌﻴﻦ ﺗﻬﻪ ﺗﻲ ﺭﻫﻨﺪ ﻣﺎﮢﻬﻦ ﮐﺎﻥ ﺍﮖ ﺟﻲ‬ ‫ﺁﺑﺎﺩﻱ ﺟﺎ ﺁﻫﻦ ۽ ﺍﻧﻬﻦ ﮐﻲ ﺳﻮﻥ ﻠﭽﺮ ﮐﺎﻥ ﺍﮖ ﺟﺎ ﺍﻭﺯﺍﺭ ﻮﭠﻴﻮ ﺍﭤﻦ‪ (16) .‬ﺳﻮﻥ ﻣﺎﭤﺮ‬ ‫ﻣﺎﻥ ﻣﻠﻴﻞ ﭘﭥﺮ ﺩﻭﺭ ﺟﻲ ﺍﻧﺴﺎﻧﻦ ﺟﻲ ﺭﻫﺎﺋﺸﻲ ﺁﺑﺎﺩﻱ ﺟﻮ ﺗﻌﻠﻖ ﭔﻦ ﺩﻭﺭﻥ ﺳﺎﻥ ﺁﻫﻲ‪ .‬ﺻﻔﺎ‬ ‫ﺁﺧﺮﻱ ﺩﻭﺭ ﺟﻲ ﻋﻤﺮ ‪ 5‬ﻟﮏ ﺳﺎﻝ ﭤﻴﻨﺪﻱ ۽ ﭔﻴﻮ ﺗﻬﻪ ‪ 4‬ﮐﺎﻥ ‪ 2‬ﻟﮏ ﺳﺎﻝ ﺟﻲ ﻭﭺ ﺟﻮ ﺁﻫﻲ‪.‬‬ ‫ﭘﻬﺮﻳﻦ ﺗﻬﻪ ﺗﺎﻥ ﺍﮠ ﮔﻬ ﻳﺎ ﭘﭥﺮ ﻣﻠﻴﺎ ﺁﻫﻦ‪ ،‬ﺍﻥ ﺩﻭﺭ ﺟﺎ ﻣﺎﮢﻬﻮ ﺍﭸﺎ ﭘﭥﺮﻥ ﮐﻲ ﮔﻬ ﮠ ۽ ﺍﻧﻬﻦ ﮐﻲ‬ ‫ﺍﺳﺘﻌﻤﺎﻝ ۾ ﺁﮢﮡ ﻻ ِء ﻣﺨﺘﻠﻒ ﺷ ﻠﻴﻮﻥ ﻳﮡ ﻮ ﻧﻪ ﺳﮑﻴﺎ ﻫﺌﺎ‪ .‬ﻫﻮ ﺍﺳﺘﻌﻤﺎﻝ ﻻﺋﻖ ﭘﭥﺮ ﮔ‬ ‫ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﭘﺮ ﭔﺌﻲ ﺩﻭﺭ ﺟﺎ ﻣﺎﮢﻬﻮ ﺠﻬﻪ ﺗﺮﻗﻲ ﻴﻞ ﺳﺠﻦ ﭤﺎ‪ .‬ﺟﻦ ﭘﭥﺮ ﻣﺎﻥ ﻬﺎ ﻳﻮﻥ‪،‬‬ ‫ﺗﻴﺮﻥ ﺟﺎ ﻣﻨﻬﻦ ۽ ﭔﻴﻮ ﻭﮂ ﺟﻮ ﺟﻬ ﻭ ﺗﻬ ﻭ ﺳﺎﻣﺎﻥ ﺗﻴﺎﺭ ﺮﻱ ﻭﺭﺗﻮ ﻫﻮ‪ .‬ﺍﻥ ﻭﻗﺖ ﺑﻪ ﻫﻮ‬ ‫ﺍﭸﺎ ﮐﺎﮄﻭ ﮔ ﻨﺪﺍ ﻫﺌﺎ ۽ ﺷ ﺎﺭ ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻣﺎﻝ ﮄﺍﺭﮠ ﻳﺎ ﭘﻮﮐﻲ ﺭﺍﻫﻲ ﺮﮠ ﺗﺎﺋﻴﻦ ﺳﻨﺪﻥ‬ ‫ﺷﻌﻮﺭ ﻮ ﻧﻪ ﭘﻬﺘﻮ ﻫﻮ‪ (17) .‬ﺳﻮﻥ ﻣﺎﭤﺮ ۾ ﺭﻫﻨﺪ ﭘﭥﺮ ﺩﻭﺭ ﺟﻲ ﺍﻧﺴﺎﻧﻦ ﺑﺎﺑﺖ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ‬ ‫ﺟﻲ ﻣﺸﻬﻮﺭ ﻣﺎﻫﺮ ﺳﺮ ﻣﻮﺭ ﻴﻤﺮ ﻭﻳﻠﺮ ﺟﻮ ﺭﺍﻳﻮ ﺁﻫﻲ ﺗﻪ‪“ ،‬ﭘﺎ ﺴﺘﺎﻥ )ﺳﻨﮅﻭ ﻣﺎﭤﺮ( ۾ ﺳﭛ ﮐﺎﻥ‬ ‫ﭘﺮﺍﮢﻲ ۾ ﭘﺮﺍﮢﻲ ﺍﻧﺴﺎﻧﻲ ﺁﺑﺎﺩﻱ َء ﺟﻲ ﺛﺎﺑﺘﻲ ﺍﺳﺎﻥ ﮐﻲ ﺭﺍﻭﻟﭙﻨ ﻱ ﻭﻳﺠﻬﻮ ﺳﻮﻥ ﻧﺪﻱ َء ﺟﻲ‬

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‫ﻨﺎﺭﻥ ﺗﻲ ﺍﮠ ﮔﻬ ﻳﻞ ﭘﭥﺮﻥ ﺟﻲ ﺻﻮﺭﺕ ۾ ﻣﻠﻲ ﺁﻫﻲ‪ .‬ﺍﺗﺎﻥ ﻣﻠﻴﻞ ﺍﻭﺯﺍﺭﻥ ۾ ﻲ ﺳﺎﺩﻱ‬ ‫ﻧﻤﻮﻧﻲ ﺟﺎ ﮀﺮﺍ ۽ ﻬﺎ ﻳﻮﻥ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ ،‬ﺟﻴ ﻲ ﻟﮗ ﭜﮗ ‪ 5‬ﮐﺎﻥ ‪ 3‬ﻟﮏ ﺳﺎﻟﻦ ﺟﻲ ﻋﻤﺮ ﺟﺎ‬ ‫ﭤﻴﻨﺪﺍ‪(18) ”.‬‬ ‫ﻫﻲ ﺳﻮﻥ ﻣﺎﻥ ﻣﻠﻴﻞ ﺍﻭﺯﺍﺭ ﻟﻮﮢﻲ ﻧﺪﻱ )ﻧﻨﮕﺮ ﭘﺎﺭ ﺮ( ﺟﻲ ﺍﻭﺯﺍﺭﻥ ﺳﺎﻥ‬ ‫ﻣﺸﺎﺑﻬﺖ ﺭﮐﻨﺪ ۽ ﻫﻢ ﻋﻤﺮ ﺁﻫﻦ‪ (19) .‬ﻫﻲ ﺍﻫﻲ ﺋﻲ ﺍﻭﺯﺍﺭ ﺁﻫﻦ‪ ،‬ﺟﻦ ﺳﺎﻥ ﻫﺎ ﻭ ﺗﻤﺪﻥ ﺟﺎ‬ ‫ﻣﺎﮢﻬﻮ ﻢ ﺎﺭ ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻣﺎﻫﺮ ﺳﻮﻥ ﻣﺎﻥ ﻟﮅﻝ ﺍﻭﺯﺍﺭﻥ ﻣﺘﻌﻠﻖ ﭼﻮﻥ ﭤﺎ ﺗﻪ ﺍﻫﻲ ﺭﻭﻫ ﻱ ۽‬ ‫ﺳﮑﺮ ﺟﻲ ﻫﻨﮅﻥ ﺗﺎﻥ ﻟﮅﻝ ﺍﺑﺘﺪﺍﺋﻲ ﭘﭥﺮ ﺟﻲ ﺍﻭﺯﺍﺭﻥ ﺟﻲ ﺳﮅﺭﻳﻞ ﺷ ﻞ ﺁﻫﻦ‪ .‬ﺍﻫﻲ ﺍﻭﺯﺍﺭ‬ ‫ﺳﮑﺮ ﮐﺎﻥ ﺳﻮﺍ ِء ﻭﺍﮔﻬﻮ ﺩﺭ ﺮﺍﭼﻲ ﻣﺎﻥ ﭘﮡ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻟﺌﻤﺒﺮ ﺍﻥ ﺟﻲ ﺗﺼﺪﻳﻖ ﺌﻲ ﺁﻫﻲ‬ ‫ﺗﻪ ﺮﺍﭼﻲ ﺟﻲ ﺍﭜﺮﻧﺪﻱ ﭙﺮ ﺗﻲ ﻭﺍﮔﻬﻲ ﺩﺭ ﻭ ۽ ﺍﻥ ﺟﻲ ﭜﺮﭘﺎﺳﻲ ۾ ﭘﮡ ﺍﻫ ﻥ ﺍﻭﺯﺍﺭﻥ‬ ‫ﺟﻲ ﺠﻬﻪ ﺳﭹﺎﮢﭗ ﺌﻲ ﻭﺋﻲ ﺁﻫﻲ‪ (20) .‬ﺍﻥ ﺩﻭﺭ ﺟﻲ ﭘﭥﺮ ﺩﻭﺭ ﺟﻲ ﺍﻧﺴﺎﻧﻦ ﺟﺎ ﺍﻭﺯﺍﺭ‬ ‫ﺑﻴﺎﺱ ﻧﺪﻱ )ﭘﻨﺠﺎﺏ( ﺟﻲ ﻣﺎﭤﺮﻱ َء ﻣﺎﻥ ﭘﮡ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺍﻧﻬﻦ ﺁﺛﺎﺭﻥ ﺟﻮ ﺍﻧ ﺸﺎﻑ ﺁﺛﺎﺭ ﻗﺪﻳﻤﻪ‬ ‫ﺟﻲ ﻣﺎﻫﺮ ﺏ ﺏ ﻻﻝ ﻴﻮ ﻫﻮ ﺗﻪ ﺑﻴﺎﺱ ﻧﺪﻱ َء ﺟﻲ ﻣﺎﭤﺮ ۾ ﭘﺮﺍﮢﻲ ﭘﭥﺮ ﺩﻭﺭ ﺟﺎ ﺍﻭﺯﺍﺭ ﻣﻠﻴﺎ‬ ‫ﺁﻫﻦ‪(21) .‬‬ ‫ﻣﭥﻲ ﺑﻴﺎﻥ ﻴﻞ “ﺳﻮﻥ ﻠﭽﺮ” ﺍﻧﻬﻦ ﻣﺎﮢﻬﻦ ﺟﻮ ﺋﻲ ﺁﻫﻲ‪ ،‬ﺟﻴ ﻲ ﺳﻨﮅ‪،‬‬ ‫ﺑﻠﻮﭼﺴﺘﺎﻥ ۽ ﭘﻨﺠﺎﺏ ﺗﺎﺋﻴﻦ ﭘﮑ ﻳﻞ ﻫﺌﺎ‪ ،‬ﻣﻴﺪﺍﻧﻦ ۾ ﺭﻫﻨﺪﺍ ﻫﺌﺎ‪ .‬ﺍﻧﻬﻦ ﻳﻨﻬﻦ ۾ ﻣﻮﺳﻢ ﺍﭸﺎ‬ ‫ﺧﺸ ﻫﺌﻲ‪ .‬ﺟ ﻫﻦ ﺑﺮﻓﺒﺎﺭﻱ ﺷﺮﻭﻉ ﭤﻲ‪ ،‬ﻫﻮﺍﺋﻮﻥ ﮔﻬﻤﺠﻲ ﻭﻳﻮﻥ ﺗﻪ ﺍﻧﺴﺎﻧﻦ ﻻ ِء ﮐﻠﻴﻞ‬ ‫ﻣﻴﺪﺍﻧﻦ ۾ ﺭﻫﮡ ﻣﺸ ﻞ ﭤﻲ ﭘﻴﻮ‪ .‬ﺟﻨﻬﻦ ﺮﻱ ﻫﻨﻦ ﺑﺮﻓﺒﺎﺭﻱ َء ﮐﺎﻥ ﺑﭽﮡ ﻻ ِء ﻏﺎﺭﻥ ﮐﻲ‬ ‫ﺭﻫﺎﺋﺶ ﻻ ِء ﺍﺳﺘﻌﻤﺎﻝ ﻴﻮ‪ .‬ﺟ ﻫﻦ ﺗﻪ ﻫﻦ ﮐﺎﻥ ﺍﮖ ﺍﻭﺍﺋﻠﻲ ﺍﻧﺴﺎﻥ ﺍﭸﺎ ﻏﺎﺭﻥ ﺟﻮ ﺭﺥ ﻮ ﻧﻪ‬ ‫ﻴﻮ ﻫﻮ‪ .‬ﺟﻴﺌﻦ ﺗﻪ ﺳﻨﮅ ﺍﻧﺪﺭ ﺟﺒﻠﻦ ۽ ﻏﺎﺭﻥ ﺟﻮ ﺗﻌﺪﺍﺩ ﺟﻬﺠﻬﻮ ﻣﻮﺟﻮﺩ ﻫﻴﻮ‪ ،‬ﺍﻥ ﺮﻱ‬ ‫ﺳﻨﮅﻭﻧﺪﻱ َء ۽ ﭔﻴﻦ ﻧﺪﻳﻦ ۽ ﮂﻧﮃﻥ ﺟﻲ ﻨﺎﺭﻥ ﺗﻲ ﺭﻫﻨﺪ ﺍﻧﺴﺎﻧﻦ ﻏﺎﺭﻥ ۾ ﭘﻨﺎﻫﻪ ﻭﺭﺗﻲ ۽ ﺍﺗﻲ‬ ‫ﻭﺭﻱ ﻧﺌﻴﻦ ﺯﻧﺪﮔﻲ َء ﺟﻮ ﺁﻏﺎﺯ ﻴﻮ‪ .‬ﺍﻧﻬﻦ ﻏﺎﺭﻥ ﻣﺎﻥ ﻣﻠﻨﺪ ﭘﭥﺮ ﺟﻲ ﺍﻭﺯﺍﺭﻥ ﺟﻲ ﺑﺎﻗﻴﺎﺕ‬ ‫ﻣﺎﻥ ﺍﻧﺪﺍﺯﻭ ﻟﮙﺎﺋﻲ ﺳﮕﻬﺠﻲ ﭤﻮ ﺗﻪ ﻫﻮ ﻣﻴﺪﺍﻧﻲ ﻋﻼﺋﻘﻦ ۾ ﺭﻫﻨﺪ ﭘﻨﻬﻨﺠﻦ ﺍﺑﻦ ﺍ ﻥ ﮐﺎﻥ‬ ‫ﻭﮄﻳ ﺗﺮﻗﻲ ﺮﻱ ﭼ ﺎ ﻫﺌﺎ‪(22) .‬‬ ‫ﺍﭲ ﮐﺎﻥ ﻫ ﻟﮏ ﺳﺎﻝ ﺍﮖ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ۾ ﺍﻭﺍﺋﻠﻲ ﺍﻧﺴﺎﻥ ﺍﻟﻬﻨﺪﻱ ﻭﺍﺭﻥ ﺟﺒﻠﻦ ۽‬ ‫ﺮﻥ ﺟﻲ ﻏﺎﺭﻥ ۾ ﺭﻫﮡ ﻟﮙﻮ‪ .‬ﺍﻧﻬﻦ ﻏﺎﺭﻥ ﺟﺎ ﺁﺛﺎﺭ ﺳﻨﮅ ۾ ﺎﻓﻲ ﺗﻌﺪﺍﺩ ۾ ﻣﻠﻴﺎ ﺁﻫﻦ‪.‬‬ ‫ﻗﺪﻳﻢ ﺯﻣﺎﻧﻲ ﺟﻲ ﻣﺎﮢﻬﻦ ﺟﻮﻥ ﮐﻮﭘﺮﻳﻮﻥ ﺳﻴﻮﻫﮡ ﺟﻲ ﭜﺮﺳﺎﻥ ﺷﺎﻫﻪ ﺑﻼﻭﻝ ﺟﻲ ﻭﺍ ﺗﺎﻥ ﭘﮡ‬ ‫ﻟﮅﻳﻮﻥ ﺁﻫﻦ‪ (23) .‬ﻟﮑﻴﻦ ﻭﺭﻫﻴﻪ ﺍﮖ ﺟﺎ ﻻﺵ ﭘﭥﺮﻥ ﺟﻲ ﺍﻭﺯﺍﺭﻥ ﺳﻤﻴﺖ ﻨﮕﺎ ﻧﻴ ﺎ ﻣﺎﻥ ﻟﮅﺍ‬ ‫ﺮﻱ َء ﺗﻲ‬ ‫ﻭﻳﺎ ﺁﻫﻦ‪ .‬ﻟ ﻲ َء ﺟﻲ ﺟﺒﻠﻦ ﻣﺎﻥ ﻮﺳﻲ ﭘﺎﮢﻲ َء ﺟﻲ ﭼﺸﻤﻦ ﺟﻲ ﭘﺮﻳﺎﻥ ﻫ‬ ‫ﻫ ﻏﺎﺭ ﻟﮅﻭ ﻭﻳﻮ ﺁﻫﻲ‪ ،‬ﺟﻴ ﻮ “ﻫ ﭤﻨﭝﻮ” ﺳ ﺑﻮ ﺁﻫﻲ‪ (24) .‬ﺍﻫﻮ ﺑﻪ ﻧﻬﺎﻳﺖ ﻗﺪﻳﻢ ﺯﻣﺎﻧﻲ‬ ‫ﺟﻮ ﻏﺎﺭ ﺁﻫﻲ‪ .‬ﺧﻴﺒﺮ ﭘﺨﺘﻮﻥ ﺧﻮﺍﻫﻪ ﺻﻮﺑﻲ ۾ ﺷﻨﮕﻬﺎﺋﻮ ﻭ ﭘﮡ ﺍﻥ ﺩﻭﺭ ﺟﻲ ﻣﺎﮢﻬﻦ ﺟﻮ‬ ‫ﻫ ﺭﻫﺎﺋﺸﻲ ﻏﺎﺭ ﻣﻠﻴﻮ ﺁﻫﻲ‪ .‬ﻣﺎﻫﺮﻥ ﺍﺗﺎﻥ ﻣﻠﻴﻞ ﺑﺎﻗﻴﺎﺕ ﺟﻲ ﻋﻤﺮ ﻫ ﻟﮏ ﮐﺎﻥ ‪ 40‬ﻫﺰﺍﺭ‬ ‫ﺳﺎﻝ ﻕ ‪ -‬ﻡ ﻣﻘﺮﺭ ﺌﻲ ﺁﻫﻲ‪(25) .‬‬ ‫ﻫﻦ ﺩﻭﺭ ۾ ﺍﻭﺍﺋﻠﻲ ﺍﻧﺴﺎﻥ ﻧﻨﮃﻳﻦ ﻧﻨﮃﻳﻦ ﻮﻟﻴﻦ ﺟﻲ ﺻﻮﺭﺕ ۾ ﻏﺎﺭﻥ ۾ ﺭﻫﮡ‬ ‫ﻟﮙﻮ‪ .‬ﻫﻲ ﻮﻟﻴﻮﻥ ﺷﺮﻭﻉ ۾ ﻨﺐ‪ ،‬ﻗﺒﻴﻠﻲ ﻳﺎ ﻗﻮﻣﻴﺖ ﺟﻲ ﺻﻮﺭﺕ ۾ ﻣﻨﻈﻢ ﻮ ﻧﻪ‬ ‫ﻫﻴﻮﻥ‪ .‬ﭘﺮ ﻫﻦ ﺩﻭﺭ ۾ ﻫﻮ ﺭﻭﻟﻮ ﺯﻧﺪﮔﻲ ﮀ ﻱ ﺮﻱ ﻮﻟﻴﻦ ﺟﻲ ﺻﻮﺭﺕ ۾ ﺭﻫﮡ ﻟﮙﺎ‪ .‬ﻫ‬ ‫ﭔﺌﻲ ﺟﻲ ﻭﻳﺠﻬﻮ ﺍﭼﮡ ﺮﻱ ﻫﻨﻦ ﺟﻲ ﺩﻟﻴﻦ ۾ ﺭﺣﻢ‪ ،‬ﻗﺮﺏ ۽ ﭘﻨﻬﻨﺠﺎﺋﭗ ﻭﺍﺭﻭ ﺟﺬﺑﻮ ﭘﻴﺪﺍ‬ ‫ﭤﻴﻮ‪ .‬ﻫﻦ ﻭﻗﺖ ﺍﻧﺴﺎﻥ ﺍﭸﺎ ﺑﺎﻫﻪ ﭔﺎﺭﮠ ﺟﻮ ﻫﻨﺮ ﻮ ﻧﻪ ﺳﮑﻴﻮ ﻫﻮ‪ .‬ﺍﻥ ﺮﻱ ﻫﻮ ﭘﻨﻬﻨﺠﻲ‬ ‫ﻋﺰﻳﺰﻥ ﮐﻲ ﻣﺮﮠ ﺑﻌﺪ ﭘﭥﺮﻥ ﻫﻴﭡﺎﻥ ﭘﻮﺭﻱ ﮀ ﻳﻨﺪﻭ ﻫﻮ‪ .‬ﺟﻴﺌﻦ ﻻﺵ ﮄﭖ ﻧﻪ ﺮﻱ‪ .‬ﺍﻫ ﻳﻮﻥ‬ ‫ﺎﻓﻲ ﺷﻬﺎﺩﺗﻮﻥ ﺳﻨﮅ ﺍﻧﺪﺭ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ ،‬ﺟﻴ ﻲ ﺍﻥ ﻭﻗﺖ ﺟﻲ ﻣﺪﻓﻦ ﺍﻧﺴﺎﻧﻦ ﺟﻮﻥ ﺁﻫﻦ‪.‬‬

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‫ﭘﺮﺍﮢﻲ ﭘﭥﺮ ﺩﻭﺭ ﺟﻲ ﻣﺎﮘﻦ ﺟﻲ ﻭﮄﻳ ﭼﻮﮎ ﭼ ﺎﺱ ﺳﻤﺒﺮ ‪1975‬ﻉ ۾ ﺑﺮﻃﺎﻧﻴﻪ‬ ‫ﺟﻲ ﻴﻤﺒﺮﺝ ﻳﻮﻧﻴﻮﺭﺳ ﻲ َء ﺟﻲ ﺁﺭ ﻴﺎﻻﺟﻲ ﺷﻌﺒﻲ ﺟﻲ ﻣﺎﻫﺮ ﺍ ﺮ ﺍﻟﭽﻴﻦ ۽ ﺳﻨﺪﺱ‬ ‫ﺯﺍﻝ ۽ ﭔﻴﻦ ﭔﻦ ﻣﻴﻤﺒﺮﻥ ﺳﻨﮅ ﺍﻧﺪﺭ ﺷﺮﻭﻉ ﺌﻲ‪ .‬ﻫﻨﻦ ﺩﻋﻮﻯ ﺌﻲ ﺁﻫﻲ ﺗﻪ‪“ ،‬ﺳﻨﮅ ۾ ﭘﭥﺮ‬ ‫ﺩﻭﺭ ﺟﻲ ﺍﻧﺴﺎﻧﻦ ﻃﺮﻓﺎﻥ ﺍﻭﺯﺍﺭ ﭠﺎﻫﮡ ﺟﻲ ﺎﺭﺧﺎﻧﻦ ﻭﺍﺭﺍ ﻫﻨﮅ‪ ،‬ﻣﺎﮖ ۽ ﻣ ﺎﻥ ﻣﻮﺟﻮﺩ‬ ‫ﺁﻫﻦ‪ ......‬ﺍﺳﺎﻥ ﺭﻭﻫ ﻱ َء ﻭﺍﺭﻳﻦ ﺮﻳﻦ ۽ ﺣﻴﺪﺭﺁﺑﺎﺩ ﻭﻳﺠﻬﻮ ﺍﻫ ﺍ ﺁﺛﺎﺭ ﻣﻌﻠﻮﻡ ﻴﺎ ﺁﻫﻦ‬ ‫۽ ﺍﻫ ﺍ ﻣﺎﮖ ۽ ﻣ ﺎﻥ ﭠﺎ ﺁﻫﻦ‪ ،‬ﺟﻦ ﮐﻲ ﭘﭥﺮ ﺟﻲ ﺩﻭﺭ ﺟﻲ ﺍﻭﺯﺍﺭﻥ ﭠﺎﻫﮡ ﺟﻲ ﺎﺭﺧﺎﻧﻦ ﺟﺎ‬ ‫ﻫﻨﮅ ﭼﺌﻲ ﺳﮕﻬﺠﻲ ﭤﻮ‪ ”.‬ﺍﻧﻬﻦ ﺁﺛﺎﺭﻥ ﺑﺎﺑﺖ ﺍ ﺮ ﺍﻟﭽﻴﻦ ﺟﻲ ﺭﺍ ِء ﺁﻫﻲ ﺗﻪ ﺍﻫﻲ ﺁﺛﺎﺭ ﭘﻨﻬﻨﺠﻲ‬ ‫ﺧﺎﺹ ﻧﻮﻋﻴﺖ ﻭﺍﺭﺍ ﻫﻨﮅ ﺁﻫﻦ‪ ،‬ﺟﻦ ﺟﻬ ﺍ ﺩﻧﻴﺎ ۾ ﻫﻦ ﮐﺎﻥ ﺍﮖ ﻓﻘﻂ ﻣﺼﺮ ۾ ﻣﻠﻴﺎ ﺁﻫﻦ‪.‬‬ ‫ﭘﺮﻭﻓﻴﺴﺮ ﺍﻟﭽﻴﻦ ﻫﺘﺎﻥ ﻣﻠﻴﻞ ﺍﻭﺯﺍﺭﻥ ﮐﻲ ﭘﺮﺍﮢﻲ ﭘﭥﺮ ﺩﻭﺭ ﺟﺎ ﺍﻭﺯﺍﺭ ﺳ ﻳﻮ ﺁﻫﻲ ۽ ﺍﻧﻬﻦ ﺟﻲ‬ ‫ﻋﻤﺮ ‪ 50‬ﻫﺰﺍﺭ ﺳﺎﻝ ﻕ ‪ -‬ﻡ ﻣﻘﺮﺭ ﺌﻲ ﺍﭤﺎﺋﻴﻦ‪(26) .‬‬ ‫ﻫﻲ ُء ﺍﻫﻮ ﺩﻭﺭ ﻫﻴﻮ‪ ،‬ﺟﻮ ﺍﭸﺎ ﺗﺎﺋﻴﻦ ﭘﻮﮐﻲ ﺭﺍﻫﻲ ﺮﮠ ﺗﺎﺋﻴﻦ ﺍﻧﺴﺎﻧﻲ ﺷﻌﻮﺭ ﻮ‬ ‫ﻧﻪ ﭘﻬﺘﻮ ﻫﻮ‪ .‬ﺍﻥ ﺮﻱ ﻫﻮ ﭘﻨﻬﻨﺠﻲ ﮐﺎﮄﻱ ﺟﻮ ﭘﻮﺭﺍﺋﻮ ﻣﮁﻲ ﻣﺎﺭﻱ ۽ ﻭﮢﻦ ﻣﺎﻥ ﻣﻴﻮﻭ ﮀﻨﻲ‬ ‫ﻨﺪﻭ ﻫﻮ ۽ ﮔ ﻭﮔ ﺳﻨﮅﻭ ﻧﺪﻱ َء ﺟﻲ ﭜﺮ ﻭﺍﺭﻥ ﭔﻴﻠﻦ ﻣﺎﻥ ﭘﮑﻴﻦ ۽ ﺟﺎﻧﻮﺭﻥ ﺟﻮ ﺷ ﺎﺭ ﭘﮡ‬ ‫ﻨﺪﻭ ﻫﻮ‪ .‬ﻫﻦ ﺷ ﺎﺭ ﺑﻌﺪ ﺟﺎﻧﻮﺭﻥ ﺟﻲ ﮐﻠﻦ ﻣﺎﻥ ﻫ ﻥ ﺟﻲ ﭠﻬﻴﻞ ﺳﻴﻦ ﺭﺳﺘﻲ ﭘﻨﻬﻨﺠﻮ‬ ‫ﻟﺒﺎﺱ ﺗﻴﺎﺭ ﺮﻱ ﻭﺭﺗﻮ‪ .‬ﻫﺎﮠ ﻫﻮ ﻗﺪﺭﺕ ﺟﻲ ﺭﺍﺯﻥ ۽ ﺭﻣﺰﻥ ﮐﻲ ﺳﻤﺠﻬﮡ ﻻ ِء ﭘﻨﻬﻨﺠﻮ ﻋﻘﻞ‬ ‫ﺍﺳﺘﻌﻤﺎﻝ ﺮﮠ ﻟﮙﻮ‪ .‬ﺟ ﻫﻦ ﻫﻦ ﭔﻴﻠﻦ ۾ ﻭﮢﻦ ﺟﻲ ﮔﺴﮡ ﺮﻱ ﺑﺎﻫﻪ ﭘﻴﺪﺍ ﭤﻴﻨﺪﻱ ﭠﻲ ﺗﻪ ﻫﻦ‬ ‫ﺍﺗﺎﻥ ﺎﻧ ﻭ ﮐﮣﻲ ﺍﭼﻲ ﭘﻨﻬﻨﺠﻦ ﺍﻭﻧﺪﺍﻫﻦ ﻏﺎﺭﻥ ﮐﻲ ﺭﻭﺷﻦ ﻴﻮ‪ .‬ﻏﺎﺭﻥ ۾ ﺍﻫﺎ ﺑﺎﻫﻪ ﻳﻨﻬﻦ‬ ‫ﺭﺍﺕ ﭔﺮﻧﺪﻱ ﺭﻫﻨﺪﻱ ﻫﺌﻲ‪ .‬ﺍﻥ ﺑﺎﻫﻪ ﺗﻲ ﻫﻮ ﮔﻮﺷﺖ ﭘﭽﺎﺋﻲ ﮐﺎﺋﮡ ﻟﮙﺎ ۽ ﻏﺎﺭﻥ ۾ ﺍﻳﻨﺪ‬ ‫ﺧﻮﻧﺨﻮﺍﺭ ﺟﺎﻧﻮﺭﻥ ﮐﻲ ﭜﭵﺎﺋﮡ ﺟﻮ ﻢ ﺑﻪ ﺑﺎﻫﻪ ﮐﺎﻥ ﻭﭠﮡ ﻟﮙﺎ‪ .‬ﺳﺮﺩﻳﻦ ۾ ﻨﺪ ﺍﻧﺴﺎﻧﻦ‬ ‫ﮐﻲ ﺑﺎﻫﻪ ﺟﻬ ﻱ ﺑﻲ ﺑﻬﺎ ﻧﻌﻤﺖ ﻫﭣ ﺍﭼﻲ ﻭﺋﻲ‪ .‬ﻫﻮ ﺍﻥ ﺑﺎﻫﻪ ﮐﻲ ﺳﺎﻧﮃﮠ ۽ ﺍﻥ ﮐﻲ ﭘﻨﻬﻨﺠﻦ‬ ‫ﻫﭥﻦ ﺳﺎﻥ ﭘﻴﺪﺍ ﺮﮠ ﻻ ِء ﺟﺘﻦ ﺮﮠ ﻟﮙﺎ‪ .‬ﻫﻨﻦ ﮐﻲ ﺍﻫﺎ ﺍ ﻞ ﺳﺠﻬﻲ ﺁﺋﻲ ﺗﻪ ﭔﻦ ﭘﭥﺮﻥ ﮐﻲ‬ ‫ﭘﺎﮠ ۾ ﺯﻭﺭ ﺳﺎﻥ ﻣﻬ ﮡ ﺳﺎﻥ ﺑﺎﻫﻪ ﭘﻴﺪﺍ ﭤﻲ ﭘﻮﻱ ﭤﻲ‪ .‬ﻫﺎﮠ ﺑﺎﻫﻪ ﺟﻲ ﺩﺭﻳﺎﻓﺖ ﺍﻧﺴﺎﻧﻲ ﺯﻧﺪﮔﻲ َء‬ ‫۾ ﻋﺠﻴﺐ ﺍﻧﻘﻼﺏ ﺁﮢﻲ ﮀ ﻳﻮ‪.‬‬ ‫ﭘﺮﺍﮢﻲ ﭘﭥﺮ ﺩﻭﺭ ﺟﻲ ﺍﻧﺴﺎﻧﻦ ﭘﻨﻬﻨﺠﻲ ﺩﻭﺭ ۾ ﺍﺭﺗﻘﺎ ﺟﺎ ﺟﻴ ﻲ ﺣﻴﺮﺕ ﺍﻧﮕﻴﺰ‬ ‫ﺍ ﺎ ﻃﺌﻪ ﻴﺎ‪ ،‬ﺍﻧﻬﻦ ۾ ﮔ ﺭﻫﮡ ﺟﻮ ﺗﺼﻮﺭ ﭘﻴﺪﺍ ﭤﻴﮡ‪ ،‬ﺑﺎﻫﻪ ﺟﻲ ﺩﺭﻳﺎﻓﺖ ﭤﻴﮡ ﺳﺎﻥ ﮔ ﻭﮔ‬ ‫ﺳﻨﺪﺱ ﻭ ﻱ ۾ ﻭ ﻭ ﺎﺭﻧﺎﻣﻮ ﭔﻮﻟﻲ َء ﺟﻲ ﺍﻳﺠﺎﺩ ﻫﻴﻮ‪ .‬ﻫﻦ ﺩﻭﺭ ۾ ﻣﺎﮢﻬﻦ ﭘﻨﻬﻨﺠﻲ‬ ‫ﺿﺮﻭﺭﺗﻦ ﮐﻲ ﺁ ﻭ ﺭﮐﻲ‪ ،‬ﻫ ﭔﺌﻲ ﺳﺎﻥ ﺭﺍﺑﻄﻮ ﻗﺎﺋﻢ ﺭﮐﮡ ﻻ ِء‪ ،‬ﻫ ﭔﺌﻲ ﮐﻲ ﮐﺌﻲ ﻭﻗﺖ‬ ‫ﺗﻲ ﻫ ﻫﻨﮅ ﮔ ﺮﮠ ﻻ ِء ﺁﻫﺴﺘﻲ ﺁﻫﺴﺘﻲ ﭔﻮﻟﻲ ﺟﻲ ﺗﺨﻠﻴﻖ ﺮﮠ ﺷﺮﻭﻉ ﺌﻲ‪ .‬ﻣﺨﺘﻠﻒ‬ ‫ﻗﺴﻢ ﺟﺎ ﺍﺷﺎﺭﺍ ۽ ﺁﻭﺍﺯ ﺑﺎﻣﻌﻨﻰ ﻟﻔﻈﻦ ﺟﻲ ﺻﻮﺭﺕ ﺍﺧﺘﻴﺎﺭ ﺮﮠ ﻟﮙﺎ‪ .‬ﺟﻦ ﺍﮘﺘﻲ ﻫﻠﻲ ﻫ‬ ‫ﻣ ﻤﻞ ﺍﻧﺴﺎﻧﻲ ﭔﻮﻟﻲ َء ﮐﻲ ﺟﻨﻢ ﻧﻮ‪ .‬ﻫﻦ ﺩﻭﺭ ﺟﻲ ﺧﺘﻢ ﭤﻴﮡ ﮐﺎﻥ ﭘﻮ ِء ﺍﻧﺴﺎﻧﺬﺍﺕ ﭘﻨﻬﻨﺠﻲ‬ ‫ﺍﺭﺗﻘﺎ ﺟﻲ ﭔﺌﻲ ﺩﻭﺭ ﻳﻌﻨﻲ ﻭﭼﻴﻦ ﭘﭥﺮ ﺩﻭﺭ ۾ ﭘﻬﭽﻲ ﻭﺋﻲ‪.‬‬

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‫ﻭﭼﻮﻥ ﭘﭥﺮ ﺩﻭﺭ‬

‫ﻫﻦ ﺩﻭﺭ ۾ ﭘﻴﺪﺍﻭﺍﺭﻱ ﺫﺭﻳﻌﻦ ﻭﮄﻳ ﺗﺮﻗﻲ ﺌﻲ‪ .‬ﺍﻭﺯﺍﺭﻥ ۾ ﺳﮅﺍﺭﻭ ۽ ﻭﺍﮄﺍﺭﻭ‬ ‫ﺁﻳﻮ‪ ،‬ﺗﻴﺮ ﻤﺎﻥ ﺍﻳﺠﺎﺩ ﭤﻲ‪ ،‬ﺟﻨﻬﻦ ﺮﻱ ﺷ ﺎﺭ ﺯﻭﺭ ﻭﺭﺗﻮ‪ .‬ﭘﭥﺮ ﻣﺎﻥ ﻧﻮﺍﻥ ﺍﻭﺯﺍﺭ ﺑﮣﺎﻳﺎ ﻭﻳﺎ‪،‬‬ ‫ﺟﻬ ﻭ ‪ :‬ﮐﺮﭘﻲ‪ ،‬ﻬﺎ ﻱ‪ ،‬ﻨ ﻱ ۽ ﮀﺮﻱ‪ .‬ﻫﻦ ﺩﻭﺭ ﺟﻲ ﺁﺧﺮ ۾ ﻣ ﻲ َء ﺟﺎ ﺑﺮﺗﻦ ﭠﻬﮡ‬ ‫ﺷﺮﻭﻉ ﭤﻴﺎ‪ .‬ﺍﻥ ﺳﺎﻥ ﮔ ﻭﮔ ﺟﺎﻧﻮﺭﻥ ﭘﺎﻟﮡ ﺟﻲ ﺍﺑﺘﺪﺍ ﭤﻲ‪ .‬ﺟ ﻫﻦ ﺍﻭﺍﺋﻠﻲ ﺍﻧﺴﺎﻥ ﺟﺎﻧﻮﺭ ﭘﺎﻟﻴﺎ‬ ‫ﺗﻪ ﺳﻨﺪﺱ ﺗﺎﻥ ﻢ ﺟﻮ ﺑﺎﺭ ﻫﻠ ﻮ ﭤﻲ ﭘﻴﻮ ۽ ﮐﻴﺲ ﺑﺎﺭ ﮂﻭﺋﮡ ۽ ﺳﻮﺍﺭﻱ ﺮﮠ ﻻ ِء ﺫﺭﻳﻌﻮ‬ ‫ﻣﻴﺴﺮ ﭤﻲ ﻭﻳﻮ‪ .‬ﺟﻨﻬﻦ ﺮﻱ ﺳﻨﺪﺱ ﻴﺘﺮﻳﻮﻥ ﺋﻲ ﺗ ﻠﻴﻔﻮﻥ ﺩﻭﺭ ﭤﻲ ﻭﻳﻮﻥ‪ .‬ﺍﻥ ﮐﺎﻥ‬

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‫ﺳﻮﺍ ِء ﺳﻨﺪﺱ ﮐﺎﮄﻱ ﭘﻴﺘﻲ ﺟﻮ ﺑﻨﺪﻭﺑﺴﺖ ﭘﮡ ﺁﺳﺎﻥ ﭤﻲ ﭘﻴﻮ‪ .‬ﻫﻦ ﭘﺎﻟﻴﻞ ﺟﺎﻧﻮﺭﻥ ﺟﻮ ﮐﻴﺮ ۽‬ ‫ﮔﻮﺷﺖ ﭘﻨﻬﻨﺠﻲ ﻏﺬﺍ ۾ ﺷﺎﻣﻞ ﺮﻱ ﻭﺭﺗﻮ‪ .‬ﻫﻦ ﺋﻲ ﺩﻭﺭ ﺟﻲ ﺁﺧﺮ ۾ ﺯﻣﻴﻦ ﮐﻴ ﮠ ﻃﺮﻑ‬ ‫ﺍﻧﺴﺎﻥ ﺟﻮ ﮄﻳﺎﻥ ﻭﻳﻮ‪ .‬ﻫﻦ ﮂﻧﮃﻥ ۽ ﺩﺭﻳﺎﻫﻦ ﺟﻲ ﻨﺎﺭﻥ ﺗﻲ ﺯﻣﻴﻦ ﺟﺎ ﻧﻨﮃﺍ ﻧﻨﮃﺍ ﺮﺍ ﮐﻴ ﮠ‬ ‫ﺷﺮﻭﻉ ﻴﺎ‪ .‬ﭘﻴﺪﺍﻭﺍﺭﻱ ﺫﺭﻳﻌﻦ ۾ ﺗﺮﻗﻲ ﭤﻴﮡ ﺮﻱ‪ ،‬ﻣﺎﮢﻬﻦ ﺟﻮ ﻭ ﻭ ﺗﻌﺪﺍﺩ ﺭﻭﻟﻮ ﺯﻧﺪﮔﻲ‬ ‫ﮀ ﻱ ﺮﻱ ﻣﺴﺘﻘﻞ ﻃﻮﺭ ﺁﺑﺎﺩ ﭤﻴﮡ ﺷﺮﻭﻉ ﭤﻴﻮ‪ .‬ﺟﻨﻬﻦ ﺮﻱ ﺑﺮﺍﺩﺭﻱ ﻧﻈﺎﻡ ﻭﮄﻳ ﭘ ﻮ ۽‬ ‫ﭘﺨﺘﻮ ﭤﻴﻮ‪ ،‬ﭔﻮﻟﻲ َء ﺟﻲ ﺍﻭﺳﺮ ﻭﮄﻳ ﺗﻴﺰ ﭤﻲ‪ .‬ﻣﺎﮢﻬﻦ ﺟﻲ ﻭ ﻥ ﻭ ﻥ ﻮﻟﻦ ﺩﺭﻳﺎﻫﻦ ۽ ﮂﻧﮃﻥ‬ ‫ﺟﻲ ﻨﺎﺭﻥ ﺳﺎﻥ ﭘﺎﮢﻲ َء ﺟﻲ ﺳﻬﻨﺞ ۽ ﺷ ﺎﺭ ﺟﻲ ﺳﻬﻮﻟﻴﺖ ﮐﻲ ﻧﻈﺮ ۾ ﺭﮐﻨﺪﻱ ﺭﻫﺎﺋﺶ‬ ‫ﺍﺧﺘﻴﺎﺭ ﺌﻲ‪ .‬ﻢ ﮔ ﭤﻴﮡ ﻟﮙﻮ‪ ،‬ﮐﺎﮄﻱ ﭘﻴﺘﻲ ﺟﻲ ﻭﺭﻫﺎﺳﺖ ﻫ ﺠﻬ ﻱ ﭤﻴﮡ ﻟﮙﻲ‪.‬‬ ‫ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺍﻧﺪﺭ ﻭﭼﻮﻥ ﭘﭥﺮ ﺩﻭﺭ ‪ 15‬ﻫﺰﺍﺭ ﮐﺎﻥ ‪ 8‬ﻫﺰﺍﺭ ﻕ ‪ -‬ﻡ ﺗﺎﺋﻴﻦ ﻫﻠﻴﻮ‪ .‬ﻫﻦ‬ ‫ﺩﻭﺭ ﺟﻲ ﺍﻧﺴﺎﻧﻲ ﻭﺳﻨﺪﻳﻦ ﺟﺎ ﺁﺛﺎﺭ ﮔﺠﺮﺍﺕ‪ ،‬ﺎﭠﻴﺎﻭﺍ ‪ ،‬ﺳﮑﺮ ﺟﻲ ﻭﻳﺠﻬﻮ ﺭﻭﻫ ﻱ‪ ،‬ﺮﺍﭼﻲ‪،‬‬ ‫ﺣﻴﺪﺭﺁﺑﺎﺩ ۽ ﻣﻨﮁﺮ ﮂﻧﮃ ﺟﻲ ﭘﺴﮕﺮﺩﺍﻳﻦ ﻣﺎﻥ ﻣﻠﻴﺎ ﺁﻫﻦ‪(27) .‬‬ ‫ﻫﻦ ﺩﻭﺭ ﺟﺎ ﻣﺎﮢﻬﻮ ﭘﻨﻬﻨﺠﺎ ﭘﭥﺮ ﺟﺎ ﺍﻭﺯﺍﺭ ﭼﻘﻤﻘﻲ ﭘﻬﮡ ﻣﺎﻥ ﺗﻴﺎﺭ ﻨﺪﺍ ﻫﺌﺎ‪.‬‬ ‫ﺟﻴ ﻲ ﮐﻴﺲ ﺍﺭﻭ ﺟﻲ ﮐﻨ ﺭﻥ )ﺳﮑﺮ( ﺟﻲ ﺁﺱ ﭘﺎﺱ ﻭﺍﺭﻳﻦ ﺮﻳﻦ ﻣﺎﻥ ﻣﻠﻨﺪﺍ ﻫﺌﺎ‪.‬‬ ‫ﻣﺎﻫﺮﻥ ﺍﺗﺎﻥ ﭼﻘﻤﻘﻲ ﭘﻬﮡ ﺟﻮ ﺍﻫ ﻭ ﺎﺭﺧﺎﻧﻮ ﮘﻮﻟﻲ ﻟﮅﻭ ﺁﻫﻲ‪ .‬ﺍﻫﻲ ﭼﻘﻤﻘﻲ ﭘﻬﮡ ﺟﺎ ﺍﻭﺯﺍﺭ‬ ‫ﺍﻥ ﺮﻱ ﻭﮄﻳ ﺍﺳﺘﻌﻤﺎﻝ ۾ ﺍﻳﻨﺪﺍ ﻫﺌﺎ‪ ،‬ﮀﻮ ﺟﻮ ﭼﻘﻤﻘﻲ ﭘﻬﮡ ﺳﺨﺖ ﻫﺠﮡ ﺮﻱ ﮔﻬﮣﻮ‬ ‫ﺮﻱ ﻭﮂ ﺟﻮ ﺳﺎﻣﺎﻥ ﮀﺮﻳﻮﻥ‪ ،‬ﺎﺕ‪ ،‬ﻨ ﻳﻮﻥ ﺍﻧﻬﻲ َء ﻣﺎﻥ ﭘﺎﺋﻴﺪﺍﺭ ۽ ﺳﭡﻴﻮﻥ ﭠﻬﻨﺪﻳﻮﻥ‬ ‫ﻫﻴﻮﻥ‪ .‬ﺟﻴ ﻲ ﻭﺭﻱ ﺗﮑﻴﻮﻥ ﺮﻱ ﺍﺳﺘﻌﻤﺎﻝ ﻴﻮﻥ ﻭﻳﻨﺪﻳﻮﻥ ﻫﻴﻮﻥ‪ .‬ﻟﺌﻤﺒﺮ ﭴﺎﮢﺎﺋﻲ ﭤﻮ‬ ‫ﺗﻪ ﺍﻫ ﻱ ﺍﻭﭼﻲ ﻗﺴﻢ ﺟﺎ ﺍﻭﺯﺍﺭ ۽ ﺍﻧﻬﻦ ﺟﻲ ﭠﻬﮡ ﺟﺎ ﻫﻨﮅ ﺭﻭﻫ ﻱ ۽ ﻮ ﻳﺠﻲ ﻟﮗ ﺁﻫﻦ‪.‬‬ ‫ﺍﻫ ﺍﺋﻲ ﻴﺘﺮﺍﺋﻲ ﻫﻨﮅ ﻭﭼﻮﻟﻲ ﻮﻫﺴﺘﺎﻥ ۾ ۽ ﭔﻴﺎ ﻴﺘﺮﺍ ﺳﺎﻣﻮﻧ ﻱ ﭙﺮ ﺳﺎﻥ ﺍﮐﮣﻴﻦ‬ ‫ﺮﻳﻦ ﻭ ﺑﻪ ﺁﻫﻦ‪(28) .‬‬ ‫ﻫﻦ ﺩﻭﺭ ۾ ﺍﻭﺯﺍﺭﻥ ۾ ﺗﺮﻗﻲ ﺍﭼﮡ ﺮﻱ ۽ ﭔﻴﻮ ﺗﻪ ﺑﺮﻓﺎﻧﻲ ﺩﻭﺭ ﺧﺘﻢ ﭤﻴﮡ ﺮﻱ‬ ‫ﻣﺎﮢﻬﻮ ﻧﻮﻥ ﻋﻼﺋﻘﻦ ﺍﻧﻬﻦ ﭰﻬﻠﺠﮡ ﻟﮙﺎ‪ .‬ﻫﻨﻦ ﻭ ﻱ ﺗﻌﺪﺍﺩ ۾ ﮂﻭﺭ ﮂﮘﺎ‪ ،‬ﺭﮂﻭﻥ ۽ ﭔ ﺮﻳﻮﻥ‬ ‫ﻭﻏﻴﺮﻩ ﭘﺎﻟﮡ ﺷﺮﻭﻉ ﻴﻮﻥ‪ .‬ﻫﻦ ﺩﻭﺭ ﺟﻲ ﻣﺎﮢﻬﻦ ﺟﻲ ﺭﻫﺎﺋﺸﻲ ﻫﻨﮅﻥ ﺗﺎﻥ ﻣ ﻲ َء ﺟﺎ ﭠﻬﻴﻞ‬ ‫ﺑﺮﺗﻦ ﭘﮡ ﻫﭣ ﺁﻳﺎ ﺁﻫﻦ‪ ،‬ﺟﻴ ﻲ ﺗﻤﺎﻡ ﺷﺮﻭﻋﺎﺗﻲ ﻗﺴﻢ ﺟﺎ ﺁﻫﻦ‪ ،‬ﺟﻴ ﻲ ﻫﭣ ﺗﻲ ﭠﺎﻫﻴﺎ ﻭﻳﻨﺪﺍ‬ ‫ﻫﺌﺎ‪ ،‬ﺍﭸﺎ ﭼ ﺟﻮ ﺍﺳﺘﻌﻤﺎﻝ ﻮ ﻧﻪ ﭤﻴﻮ ﻫﻮ‪ .‬ﻫﻴﭡﺎﻧﻬﻴﻦ ﺳﻨﮅ ﺟﺎ ﻣﺎﮢﻬﻮ ﮔﻬﮣﻮ ﺮﻱ ﻫﻦ ﺩﻭﺭ‬ ‫ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﺳﻨﺪﻥ ﺍﻥ ﺩﻭﺭ ﺟﺎ ﺍﻭﺯﺍﺭ ﭠﺎﺭﻭ ﺮﻱ ۽ ﮔﻮﻟﻒ‬ ‫۾ ﻣﮁﻲ َء ﺟﻮ ﺷ ﺎﺭ ﻭﮄﻳ‬ ‫ﻠﺐ ﺮﺍﭼﻲ ﭜﺮﺳﺎﻥ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺭﻭﻫ ﻱ ﻃﺮﻑ ﻣﻠﻴﻞ ﭔﻪ ﻣﺎﮖ ﺷﻬﻨﺸﺎﻫﻪ ﺑﻠﻮﭺ ۽ ﻧﻮﺍﺏ‬ ‫ﭘﻨﺠﺎﺑﻲ ﺑﻪ ﻫﻦ ﺩﻭﺭ ﺟﻲ ﺍﻧﺴﺎﻧﻦ ﺟﻮﻥ ﻭﺳﻨﺪﻳﻮﻥ ﺁﻫﻦ‪ .‬ﻫﻦ ﺩﻭﺭ ﺟﺎ ﭔﻴﺎ ﺁﺛﺎﺭ ﻣﺎﻫﺮﻥ ﻫﺎ ﻱ‬ ‫ﺩﺭﻳﺎﻫﻪ ﺟﻲ ﻨﺎﺭﻥ ﺳﺎﻥ ﭘﮡ ﻟﮅﺍ ﺁﻫﻦ‪ .‬ﺟﻦ ﮐﻲ ﭘﭥﺮ ﺟﺎ ﺍﻭﺯﺍﺭ ﺭﻭﻫ ﻱ ﻃﺮﻑ ﮐﺎﻥ ﻫﺎ ﻱ‬ ‫ﺩﺭﻳﺎﻫﻪ ﺭﺳﺘﻲ ﭘﻬﭽﻨﺪﺍ ﻫﺌﺎ‪(29) .‬‬ ‫ﻫﻦ ﺩﻭﺭ ﺟﻲ ﻣﺎﮢﻬﻦ ﭘﭥﺮ ﮐﻲ ﻭﮂﻱ ﻲ ﺧﺎﺹ ﺷ ﻠﻴﻮﻥ ﺋﻲ ﺍﺳﺘﻌﻤﺎﻝ ﺮﮠ‬ ‫ﺷﺮﻭﻉ ﻴﻮ‪ .‬ﻫﻨﻦ ﮐﺎﮄﻱ ﮐﻲ ﭘﭽﺎﺋﮡ ﻻ ِء ﭘﭥﺮ ﺟﻮﻥ ﭘﺎ ﻴﻮﻥ ۽ ﺗﺮﺍﮐ ﻳﻮﻥ ﺍﺳﺘﻌﻤﺎﻝ ﺮﮠ‬ ‫ﺷﺮﻭﻉ ﻴﻮﻥ‪ .‬ﺁﻫﺴﺘﻲ ﺁﻫﺴﺘﻲ ﺍﻭﺍﺋﻠﻲ ﺍﻧﺴﺎﻧﻦ ﭘﻨﻬﻨﺠﻲ ﭘﭥﺮ ﺟﻲ ﺍﻭﺯﺍﺭﻥ ﮐﻲ ﺳﮅﺍﺭﮠ‬ ‫ﺷﺮﻭﻉ ﻴﻮ‪ .‬ﻫﺎﮢﻲ ﻫﻮ ﭘﭥﺮ ﻣﺎﻥ ﻋﻤﺪﻱ ﻗﺴﻢ ﺟﺎ ﺍﻭﺯﺍﺭ ﭠﺎﻫﮡ ﻟﮙﺎ‪ .‬ﻫﻨﻦ ﻣﮁﻲ ﭘ ﮠ ﻻ ِء‬ ‫ﻨ ﻳﻮﻥ‪ ،‬ﭘﭥﺮ ﺟﺎ ﻧﻴﺰﺍ‪ ،‬ﭘﺎﮢﻲ ﮂﻭﺋﮡ ﻻ ِء ﺟﺎﻧﻮﺭﻥ ﺟﻲ ﮐﻠﻦ ﻣﺎﻥ ﭘﮑﺎﻟﻮﻥ ﭠﺎﻫﻲ ﻭﺭﺗﻴﻮﻥ‪ .‬ﺍﻥ‬ ‫ﮐﺎﻥ ﺳﻮﺍ ِء ﺍﻥ ﺋﻲ ﺩﻭﺭ ۾ ﭘﭥﺮ ﺟﻮﻥ ﺑﻬﺘﺮﻳﻦ ﻬﺎ ﻳﻮﻥ‪ ،‬ﮀﺮﻳﻮﻥ ۽ ﭔﻴﻮ ﻭﮂ ﺟﻮ ﺳﺎﻣﺎﻥ‬ ‫ﭠﺎﻫﻴﻮ ﻭﻳﻮ‪ .‬ﺍﻫ ﻳﻮﻥ ﺷﻴﻮﻥ ﻟﻮﮢﻲ ﻧﺪﻱ )ﻧﻨﮕﺮ ﭘﺎﺭ ﺮ( ۽ ﭔﻴﻦ ﻫﻨﮅﻥ ﺗﺎﻥ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪(30) .‬‬ ‫‪1941‬ﻉ ۾ ﺭﮒ ﺭﻭ ) ﺮﺍﭼﻲ( ﻳﻌﻨﻲ ﺳﻨﮅ ﺟﻲ‬ ‫ﺍﻫ ﻱ ﻗﺴﻢ ﺟﺎ ﭔﻴﺎ ﺍﻭﺯﺍﺭ ﺌﭙ ﻦ ﺭﻳ‬ ‫ﮐﮡ ﺍﻭﻟﻬﻪ ﻃﺮﻑ ﻟﮅﺍ ﺁﻫﻦ‪ .‬ﺟﻴ ﻲ ﮔﻬﮣﻮ ﺮﻱ ﭘﻬﺮﻳﻦ ﺟﻲ ﭼﻨ ﺟﻲ ﺷ ﻞ ﺟﺎ ﺁﻫﻦ‪ .‬ﺷﺎﻳﺪ‬ ‫ﺍﻫﻲ ﻣﮁﻲ ﻣﺎﺭﮠ ﺟﺎ ﺍﻭﺯﺍﺭ ﻳﺎ ﺗﻴﺮﻥ ﺟﺎ ﭰﺮ ﺋﻲ ﻫﺠﻦ‪ .‬ﺟﻦ ﺟﺎ ﺎﭞ ﺟﺎ ﮘﻦ ﮔﻬﮣﻲ ﻭﻗﺖ ﮔﺬﺭﮠ‬ ‫ﺮﻱ ﻣ ﻲ َء ۾ ﻣﻠﻲ ﻭﻳﺎ ﺁﻫﻦ‪(31) .‬‬

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‫ﻫﻦ ﺩﻭﺭ ۾ ﺷ ﺎﺭ ﻻ ِء ﻧﻮ ﺪﺍﺭ ﺗﮑﻦ ﺍﻭﺯﺍﺭﻥ ۽ ﭔﺌﻲ ﻭﮂ ﺟﻲ ﺳﺎﻣﺎﻥ ﺷ ﺎﺭ‬ ‫ﮐﻲ ﻭ ﻱ ﻫﭥﻲ ﻧﻲ ۽ ﻫﺎﮠ ﻣﺎﮢﻬﻦ ﺟﺎ ﻮﻻ ﺳﻴﻮﺳﺘﺎﻥ‪ ،‬ﻣ ﺮﺍﻥ‪ ،‬ﻫﺎ ﻱ ۽ ﺳﻨﮅﻭ َء ﺟﻲ‬ ‫ﻨﺎﺭﻥ ﻭﺍﺭﻥ ﭔﻴﻠﻦ ۾ ﺷ ﺎﺭ ﻻ ِء ﻧ ﺮﻱ ﭘﻴﺎ‪ .‬ﺍﻥ ﻭﻗﺖ ﻫﺎ ﻱ ۽ ﺳﻨﮅﻭ َء ﺟﻲ ﻨﺎﺭﻥ‬ ‫ﻭﺍﺭﻥ ﭔﻴﻠﻦ ۾ ﻫﺎﭤﻲ‪ ،‬ﮔﻴﻨ ﺍ‪ ،‬ﺑﺎﻧﺪﺭ‪ ،‬ﭼﻴﺘﺎ ۽ ﭔﻴﺎ ﻗﺴﻤﻴﻦ ﻗﺴﻤﻴﻦ ﺟﺎﻧﻮﺭ ﺭﻫﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻫﻦ ﺩﻭﺭ‬ ‫ﮐﻲ ﻣﺎﻫﺮ ﺷ ﺎﺭﻱ ۽ ﻣﺎﻝ ﮄﺍﺭﻳﻨﺪ ﻣﺎﮢﻬﻦ ﺟﻮ ﺩﻭﺭ ﭼﻮﻥ ﭤﺎ‪ .‬ﮀﻮ ﺗﻪ ﻫﻦ ﺩﻭﺭ ۾ ﺍﭸﺎ ﺯﺭﺍﻋﺖ‬ ‫ﺎ ﺑﻴﺎﻥ ﺮﮠ ﺟﻬ ﻱ ﺗﺮﻗﻲ ﺎﻧﻪ ﺌﻲ ﻫﺌﻲ ۽ ﻧﻪ ﻭﺭﻱ ﻫﻦ ﺩﻭﺭ ﺟﺎ ﻣﺎﮢﻬﻮ ﻗﺒﺎﺋﻠﻲ ﻧﻈﺎﻡ‬ ‫ﻫﻴﭟ ﮔ ﭤﻲ ﺳﮕﻬﻴﺎ ﻫﺌﺎ‪ .‬ﻫﻮ ﺍﭸﺎ ﻧﻨﮃﻥ ﻧﻨﮃﻥ ﺧﺎﻧﺪﺍﻧﻦ ۽ ﺑﺮﺍﺩﺭﻳﻦ ۾ ﻭﺭﮀﻴﻞ ﻫﺌﺎ‪ ،‬ﺟﻴ ﻲ‬ ‫ﺧﻮﻧﻲ ﺭﺷﺘﻴﺪﺍﺭﻱ َء ﺗﻲ ﭔﮅﻝ ﻫﻴﻮﻥ‪.‬‬

‫ﺳﻤﺎﺟﻲ ﺯﻧﺪﮔﻲ َء ﺟﻮ ﺟﺎﺋﺰﻭ‬ ‫ﺷﺮﻭﻉ ۾ ﺳﻤﺎﺝ ﺍﻧﺪﺭ ﻃﺒﻘﻦ ﺟﻮ ﻭﺟﻮﺩ ﻮﻧﻪ ﭤﻴﻮ ﻫﻮ‪ ،‬ﻮ ﺑﻪ ﻇﺎﻟﻢ ۽ ﻣﻈﻠﻮﻡ‪،‬‬ ‫ﺁﻗﺎ ۽ ﻏﻼﻡ ﻮ ﻧﻪ ﻫﻴﻮ‪ ،‬ﺳﭝﻨﻲ ﺍﻧﺴﺎﻧﻦ ﺟﻮ ﺭﺗﺒﻮ ﻫ ﺟﻬ ﻭ ﻫﻴﻮ‪ .‬ﻣﺎﮢﻬﻮ ﻫ ﭔﺌﻲ ﺟﻮ‬ ‫ﺍﺳﺘﺤﺼﺎﻝ ﺮﮠ ﮐﺎﻥ ﺳﻮﺍ ِء ﭘﻨﻬﻨﺠﻲ ﺯﻧﺪﮔﻲ ﮔﺬﺍﺭﻳﻨﺪﺍ ﻫﺌﺎ‪ .‬ﺳﻤﺎﺝ ۾ ﻃﺒﻘﺎﺗﻲ ﻧﻈﺎﻡ ﺗﻤﺎﻡ‬ ‫ﮔﻬﮣﻮ ﭘﻮ ِء ﻭﺟﻮﺩ ۾ ﺁﻳﻮ‪ .‬ﺍﻥ ﺮﻱ ﻃﺒﻘﺎﺗﻲ ﻧﻈﺎﻡ ﮐﺎﻥ ﺍﮖ ﺟﻲ ﻫﻦ ﻧﻈﺎﻡ ﮐﻲ ﺳﻤﺎﺟﻲ‬ ‫ﺳﺎﺋﻨﺲ ﺟﺎ ﻣﺎﻫﺮ “ﺍﺑﺘﺪﺍﺋﻲ ﻤﻴﻮﻧﺰﻡ” ﻳﺎ “ﺭﺍﭴﻮﮢﻲ ﻧﻈﺎﻡ” ﭼﻮﻥ ﭤﺎ‪.‬‬ ‫ﺳﻨﮅﻭ ﻣﺎﭤﺮ ۾ ﭘﺮﺍﮢﻲ ﭘﭥﺮ ﺩﻭﺭ ۽ ﻭﭼﻴﻦ ﭘﭥﺮ ﺩﻭﺭ ﺟﻲ ﻣﺎﮢﻬﻦ ﺟﻲ ﺳﻤﺎﺟﻲ ﺯﻧﺪﮔﻲ‬ ‫ﺗﻲ ﻧﻈﺮ ﻭﺟﻬﮡ ﺳﺎﻥ ﻣﻌﻠﻮﻡ ﭤﺌﻲ ﭤﻮ ﺗﻪ ﺍﻥ ﺩﻭﺭ ۾ ﻫﺘﻲ ﺍﭸﺎ ﻃﺒﻘﺎﺗﻲ ﻧﻈﺎﻡ ﺟﻮ ﺑﻨﻴﺎﺩ ﻮ ﻧﻪ‬ ‫ﭘﻴﻮ ﻫﻮ‪ .‬ﺳﭛ ﻣﺎﮢﻬﻮ ﮔ ﺟﻲ ﭘﻴﺪﺍﻭﺍﺭ ۾ ﺣﺼﻮ ﻭﭠﻨﺪﺍ ﻫﺌﺎ‪ ،‬ﺟﻦ ۾ ﻋﻮﺭﺗﻮﻥ‪ ،‬ﻣﺮﺩ‪ ،‬ﭔﺎﺭ ۽ ﭔﮃﺍ‬ ‫ﺷﺎﻣﻞ ﻫﻮﻧﺪﺍ ﻫﺌﺎ ۽ ﻫﻮ ﺳﺨﺖ ﺟﺪﻭﺟﻬﺪ ﮐﺎﻥ ﭘﻮ ِء ﺣﺎﺻﻞ ﻴﻞ ﭘﻨﻬﻨﺠﻲ ﺭﻭﺯﻱ َء ﮐﻲ ﻫ‬ ‫ﭔﺌﻲ ۾ ﺑﺮﺍﺑﺮ ﻭﻧ ﻱ ﻭﺭﮀﻲ ﺍﺳﺘﻌﻤﺎﻝ ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﺍﻥ ﺩﻭﺭ ۾ ﻧﺠﻲ ﻣﻠ ﻴﺖ ﺟﻮ ﺑﻨﻴﺎﺩ ﺍﻥ‬ ‫ﺮﻱ ﭘﺌﺠﻲ ﻧﻪ ﺳﮕﻬﻴﻮ ﻫﻮ ﺗﻪ ﺍﻭﺯﺍﺭﻥ ﺟﻲ ﺍﮠ ﻫﻮﻧﺪ ۽ ﺳﺎﺩﮔﻲ َء ﺮﻱ ﻮ ﺑﻪ ﺍ ﻴﻠﻮ ﻣﺎﮢﻬﻮ‬ ‫ﺍﻥ ﻻﺋﻖ ﻧﻪ ﻫﻮﻧﺪﻭ ﻫﻮ ﺗﻪ ﻫﻮ ﺍ ﻴﻠﻲ ﺳﺮ ﻮ ﻢ ﺮﻱ ﺳﮕﻬﻲ‪ .‬ﻫﻦ ﮐﻲ ﻫﺮ ﻭﻗﺖ ﭘﺎﮠ‬ ‫ﺟﻬ ﻥ ﭔﻴﻦ ﻣﺎﮢﻬﻦ ﺟﻲ ﻣﺪﺩ ﺟﻲ ﺿﺮﻭﺭﺕ ﭘﻮﻧﺪﻱ ﻫﺌﻲ‪ .‬ﺟﻴﺌﻦ ﺷ ﺎﺭ ﺮﮠ ﻭﻗﺖ‪ ،‬ﭰﻞ ﮔ‬ ‫ﺮﮠ ﻭﻗﺖ ﺳﭛ ﮔ ﺟﻲ ﻢ ﻨﺪﺍ ﻫﺌﺎ ۽ ﻫﻨﻦ ﮐﻲ ﺳﺨﺖ ﻣﺤﻨﺖ ۽ ﻣﺸﻘﺖ ﮐﺎﻥ ﭘﻮ ِء ﺑﻪ ﻣﺲ‬ ‫ﺍﻳﺘﺮﻭ ﮐﺎﮄﻭ ﻳﺎ ﺷﻲ َء ﻧﺼﻴﺐ ﭤﻴﻨﺪﻱ ﻫﺌﻲ‪ ،‬ﺟﻨﻬﻦ ﻣﺎﻥ ﭘﻨﻬﻨﺠﻮ ﭘﻴ ﻗﻮﺕ ﺣﺎﺻﻞ ﺮﻱ‬ ‫ﺳﮕﻬﻦ‪ .‬ﺍﻥ ﺮﻱ ﻓﺎﺿﻞ ﭘﻴﺪﺍﻭﺍﺭ ﺟﻲ ﺟﻤﻊ ﭤﻴﮡ ﺟﻮ ﺳﻮﺍﻝ ﺋﻲ ﭘﻴﺪﺍ ﻮﻧﻪ ﭤﻴﻨﺪﻭ ﻫﻮ‪ .‬ﺍﻥ‬ ‫ﺮﻱ ﺫﺧﻴﺮﻩ ﺍﻧﺪﻭﺯﻱ ﺮﮠ ﺍﻥ ﺩﻭﺭ ۾ ﻧﺎﻣﻤ ﻦ ﻫﺌﻲ‪ (32) .‬ﻫﻦ ﺩﻭﺭ ۾ ﻨﻬﻦ ﺑﻪ‬ ‫ﺣ ﻮﻣﺖ‪ ،‬ﺭﻳﺎﺳﺖ ﻳﺎ ﻗﺎﻧﻮﻥ ﺟﻮ ﺗﺼﻮﺭ ﻮ ﻧﻪ ﻫﻴﻮ‪ ،‬ﺳﭛ ﻣﺎﮢﻬﻮ ﮔ ﺟﻲ ﭘﻨﻬﻨﺠﻮ ﺑﭽﺎ ُء ﻨﺪﺍ‬ ‫ﻫﺌﺎ‪ .‬ﺧﻮﻧﺨﻮﺍﺭ ﺟﺎﻧﻮﺭﻥ ﺟﻲ ﺣﻤﻠﻦ ۽ ﭔﺎﻫﺮﻳﻦ ﺣﻤﻠﻲ ﺁﻭﺭﻥ ﺳﺎﻥ ﮔ ﺟﻲ ﺟﻨﮓ ﻨﺪﺍ ﻫﺌﺎ‪.‬‬ ‫ﻫﻨﻦ ﻭ ﺍﻥ ﻭﻗﺖ ﻋﻼﺋﻘﺎﺋﻲ ﻭﺭﻫﺎﺳﺖ ﺟﻮ ﺗﺼﻮﺭ ﺑﻪ ﻣﻮﺟﻮﺩ ﻮ ﻧﻪ ﻫﻴﻮ‪ .‬ﻫﻮ ﻓﻄﺮﻱ‬ ‫ﺣﺪﺑﻨﺪﻳﻦ ﺍﻧﺪﺭ ﺭﻫﻨﺪﺍ ﻫﺌﺎ‪ ،‬ﻳﻌﻨﻲ ﻫﻮ ﺍﺗﻲ ﻭﭸﻲ ﭘﻨﻬﻨﺠﺎ ﺩﻳﺮﺍ ﭴﻤﺎﺋﻴﻨﺪﺍ ﻫﺌﺎ‪ ،‬ﺟﺘﻲ ﺧﻮﺭﺍ ﻭﺍﻓﺮ‬ ‫ﻣﻘﺪﺍﺭ ۾ ﻣﻠﻨﺪﻱ ﻫﺌﻦ ۽ ﭘﺎﮢﻲ ﺟﻮ ﺳﻬﻨﺞ ﻣﻮﺟﻮﺩ ﻫﻮﻧﺪﻭ ﻫﻮ‪.‬‬ ‫ﻫﻦ ﺩﻭﺭ ۾ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ َء ﺟﺎ ﺭﻫﻮﺍﺳﻲ ﻭﺣﺸﻲ ﺩﻭﺭ ﻣﺎﻥ ﻧ ﺮﻱ‪ ،‬ﺍ ﻴﻠﻲ ﺯﻧﺪﮔﻲ‬ ‫ﮔﺬﺍﺭﮠ ﻭﺍﺭﻱ ﻋﺎﺩﺕ ﮀ ﻱ ﺑﺮﺍﺩﺭﻳﻦ ۽ ﺧﺎﻧﺪﺍﻥ ۾ ﻣﺘﺤﺪ ﭤﻴﺎ‪ .‬ﺍﻫﻲ ﺑﺮﺍﺩﺭﻳﻮﻥ ۽ ﺧﺎﻧﺪﺍﻥ ﺧﻮﻧﻲ‬ ‫ﺭﺷﺘﻦ ﺗﻲ ﭔﮅﻝ ﻫﻮﻧﺪﺍ ﻫﺌﺎ‪ .‬ﺷﺮﻭﻋﺎﺕ ۾ ﻣﻨﺠﻬﻦ ﺁﺯﺍﺩ ﺟﻨﺴﻲ ﺗﻌﻠﻘﺎﺗﻦ ﺟﻮ ﺭﻭﺍﺝ ﻫﻴﻮ‪ .‬ﺁﺯﺍﺩ‬ ‫ﺟﻨﺴﻲ ﺗﻌﻠﻘﺎﺗﻦ ﺮﻱ ﻨﻬﻦ ﺑﻪ ﭘﻴﺪﺍ ﭤﻴﻨﺪ ﭔﺎﺭ ﺟﻲ ﺑﺎﺭﻱ ۾ ﺎ ﺑﻪ ﺧﺒﺮ ﺎﻧﻪ ﭘﻮﻧﺪﻱ ﻫﺌﻲ‬ ‫ﺗﻪ ﺍﻥ ﺟﻮ ﭘﻲ ُء ﻬ ﻭ ﺁﻫﻲ‪ .‬ﺍﻥ ﺮﻱ ﻧﺴﺐ ﺟﻮ ﺳﻠﺴﻠﻮ ﻣﺎ ُء ﮐﺎﻥ ﻫﻠﻨﺪﻭ ﻫﻮ‪ .‬ﺍﻥ ﺮﻱ‬ ‫ﻗﺪﻳﻢ ﺳﻤﺎﺝ ۾ ﻋﻮﺭﺕ ﺟﻲ ﻭ ﻱ ﻋﺰﺕ ﻫﻮﻧﺪﻱ ﻫﺌﻲ‪ .‬ﻋﻮﺭﺕ ﺋﻲ ﺳﭵﻲ ﺧﺎﻧﺪﺍﻥ ﺗﻲ ﺭﺍﭲ‬ ‫ﻨﺪﻱ ﻫﺌﻲ‪ .‬ﻫ ﺑﺮﺍﺩﺭﻱ ﻳﺎ ﺧﺎﻧﺪﺍﻥ ﺍﻧﺪﺭ ﺟﻴ ﻲ ﺑﻪ ﻣﺮﺩ ﻳﺎ ﻋﻮﺭﺗﻮﻥ ﻫﻮﻧﺪﻳﻮﻥ ﻫﻴﻮﻥ ﺳﻲ‬

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‫ﺳﭛ ﻫ ﭔﺌﻲ ﺳﺎﻥ ﺟﻨﺴﻲ ﺗﻌﻠﻘﺎﺕ ﺭﮐﻨﺪﺍ ﻫﺌﺎ‪ ،‬ﺟﻨﻬﻦ ۾ ﺭﺷ ﻳﺎ ﺭﻗﺎﺑﺖ ﺟﻲ ﺎ ﺑﻪ‬ ‫ﮔﻨﺠﺎﺋﺶ ﻧﻪ ﻫﻮﻧﺪﻱ ﻫﺌﻲ‪ (33) .‬ﺍﻥ ﺮﻱ ﻫﻦ ﺩﻭﺭ ﺟﻲ ﺳﻤﺎﺝ ﮐﻲ ﺳﻤﺎﺟﻲ ﺳﺎﺋﻨﺲ ﺟﺎ ﻣﺎﻫﺮ‬ ‫“ﻣﺎ ُء ﺁﺩﺭﺷﻲ ﺳﻤﺎﺝ” ﺟﻮ ﻧﺎﻟﻮ ﻳﻦ ﭤﺎ‪ ،‬ﮀﻮ ﺗﻪ ﻫﻦ ﺩﻭﺭ ۾ ﻋﻮﺭﺕ ﺋﻲ ﺣ ﻤﺮﺍﻥ ﻫﺌﻲ‪ .‬ﻫﻮ ﺋﻲ‬ ‫ﺑﺮﺍﺩﺭﻳﻦ ۽ ﺧﺎﻧﺪﺍﻥ ﺟﻲ ﺍﮘﻮﺍﮠ ﻫﺌﻲ‪ .‬ﮐﺎﮄﻱ ﺟﻲ ﻭﺭﻫﺎﺳﺖ‪ ،‬ﻧﺴﻠﻲ ﭘﺮﻭﺭﺵ ۽ ﭘﺎﻟﻴﻞ ﻣﺎﻝ ﺟﻲ‬ ‫ﺳﺎﺭ ﺳﻨﭝﺎﻝ ﺳﻨﺪﺱ ﺫﻣﻲ ﻫﻮﻧﺪﻱ ﻫﺌﻲ‪.‬‬ ‫ﻫﻦ ﺩﻭﺭ ﺟﻲ ﺍﻧﺴﺎﻧﻦ ﺟﻲ ﺍﻳﺠﺎﺩﻥ ﺗﻲ ﺟﻴ ﻫﻦ ﻧﻈﺮ ﻭﺟﻬﺠﻲ ﭤﻲ ﺗﻪ ﺧﺒﺮ ﭘﻮﻱ‬ ‫ﭤﻲ ﺗﻪ ﻫﻦ ﺩﻭﺭ ۾ ﺍﻧﺴﺎﻧﻦ ﺟﻴ ﻲ ﺍﮖ ﺍﻟﻒ ﺍﮔﻬﺎ ﺍ ﮔﻬﻤﻨﺪﺍ ﻫﺌﻲ‪ ،‬ﺗﻦ ﺷ ﺎﺭ ﻴﻞ ﺟﺎﻧﻮﺭﻥ‬ ‫ﺟﻲ ﮐﻠﻦ ﺳﺎﻥ ﭘﻨﻬﻨﺠﺎ ﺗﻦ ﮂ ﮡ ﺷﺮﻭﻉ ﻴﺎ‪ .‬ﭘﻨﻬﻨﺠﻮ ﺗﻦ ﮂ ﮡ ﺟﻮ ﺧﻴﺎﻝ ﮐﻴﻦ ﺍﻭﮔﻬ‬ ‫ﮂ ﮡ ﺑﺪﺭﺍﻥ ﺳﺮﺩﻱ َء ﻳﺎ ﮔﺮﻣﻲ َء ﮐﺎﻥ ﭘﺎﮠ ﮐﻲ ﺑﭽﺎﺋﮡ ﺋﻲ ﻫﻴﻮ‪ .‬ﺟﻨﻬﻦ ﺍﮘﺘﻲ ﻫﻠﻲ ﺳﺘﺮ ﺮﮠ‬ ‫ﺟﻲ ﺷ ﻞ ﺍﺧﺘﻴﺎﺭ ﺌﻲ‪ .‬ﻫﻦ ﺩﻭﺭ ﺟﻲ ﻭ ﻱ ۾ ﻭ ﻱ ﺍﻳﺠﺎﺩ ﺑﺎﻫﻪ ﺟﻲ ﺩﺭﻳﺎﻓﺖ ﭘﮡ ﻫﺌﻲ‪.‬‬ ‫ﺑﺎﻫﻪ ﺟﻲ ﻣﺪﺩ ﺳﺎﻥ ﻫﻮ ﮔﻮﺷﺖ ﭘﭽﺎﺋﻲ ۽ ﻧﺮﻡ ﺮﻱ ﻭﺍﭘﺮﺍﺋﮡ ﻟﮙﺎ‪ .‬ﻫﻦ ﺩﻭﺭ ﺟﻲ ﺍﻧﺴﺎﻧﻦ ﺟﺎ‬ ‫ﺍﻭﺯﺍﺭ ﭘﭥﺮ‪ ،‬ﺎﭠﻴﻦ‪ ،‬ﻫ ﻥ ۽ ﺳﻨﮝﻦ ﺟﺎ ﭠﻬﻴﻞ ﻫﻮﻧﺪﺍ ﻫﺌﺎ‪ .‬ﻫﻦ ﺩﻭﺭ ۾ ﺍﻧﺴﺎﻥ ﻓﻄﺮﺗﻲ‬ ‫ﻣﺤﺘﺎﺟﻲ َء ﻣﺎﻥ ﻧ ﺮﻱ‪ ،‬ﺧﻮﺩ ﺧﻮﺭﺍ ﭘﺌﺪﺍ ﺮﮠ ﻻ ِء ﻫﭣ ﭘﻴﺮ ﻫﮣﮡ ﻟﮙﻮ‪ .‬ﺍﻫ ﻱ ﻃﺮﺡ ﻟﮑﻴﻦ‬ ‫ﺳﺎﻟﻦ ﺗﻲ ﭔﮅﻝ ﺳﻤﺎﺟﻲ ﺍﺭﺗﻘﺎ ﺟﻮ ﻫﻲ ُء ﺩﻭﺭ ﺍﻧﺴﺎﻧﺬﺍﺕ ﺟﻲ ﺍﺭﺗﻘﺎﺋﻲ ﺳﻔﺮ ۾ ﺳﻨﮓ ﻣﻴﻞ ﺟﻲ‬ ‫ﺣﻴﺜﻴﺖ ﺭﮐﻲ ﭤﻮ‪.‬‬

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‫ﺣﻮﺍﻻ ۽ ﺳﻤﺠﻬﺎﮢﻴﻮﻥ‬ ‫‪.1‬‬

‫ﺍﻧﺴﺎﻧﻲ ﺍﺭﺗﻘﺎ ﺟﻲ ﻫﻦ ﺳﭵﻲ ﺳﻠﺴﻠﻲ ﮐﻲ ﺳﻤﺠﻬﮡ ﻻ ِء ﻫﻴﭡﻴﺎﻥ ﺘﺎﺏ ﺳﮡ‬ ‫ﮔﻬﺮﺟﻦ‪:‬‬ ‫‪ ‬ﺍﻳﻠﻴﻦ‪ ،‬ﻣﻴﺨﺎﺋﻴﻞ ۽ ﺍﻳﻠﻴﻨﺎ ﺳﻴﮕﺎﻥ‪“ ،‬ﺍﻧﺴﺎﻥ ﺑ ﺍ ﻴﺴﻲ ﺑﻨﺎ” ﺮﺍﭼﻲ‬ ‫‪1982‬ﻉ‬ ‫‪ ‬ﻣﻐﻞ‪ ،‬ﺳ ﻨﺪﺭ‪“ ،‬ﺍﺭﺗﻘﺎ ﺟﻲ ﻬﺎﮢﻲ” ﺣﻴﺪﺭﺁﺑﺎﺩ ‪1985‬ﻉ‬

‫‪.2‬‬ ‫‪.3‬‬ ‫‪.4‬‬ ‫‪.5‬‬

‫‪ ‬ﻣﻮﺋﺮ‪ ،‬ﻫﺎﻭﺭ ‪“ ،‬ﻭﺣﺸﻲ ﺟﻴﻮﺕ ﺟﺎ ﻧﺸﺎﻥ” ﺣﻴﺪﺭﺁﺑﺎﺩ‬ ‫ﻣﻐﻞ‪ ،‬ﺳ ﻨﺪﺭ“ﺍﺭﺗﻘﺎ ﺟﻲ ﻬﺎﮢﻲ” ﺹ‪117-116 ،106 ،65 -‬‬ ‫ﭘﺮﻭﺋﻞ ﻫﻨﺮﻱ ﺍﺑﻲ‪“ ،‬ﺍﻧﺴﺎﻥ ﺟﻲ ﻗﺪﺍﻣﺖ” ﻣﺎﻫﻮﺍﺭ ﺳﺎﺋﻨﺲ‪ ،‬ﻓﻴﺒﺮﻭﺭﻱ‪1982 ،‬ﻉ‬ ‫ﺹ‪43 -‬‬ ‫ﺍﻳﻨﮕﻠﺲ‪ ،‬ﻓﺮﻳ ﺭ “ﻣﻨﺘﺨﺐ ﺗﺼﻨﻴﻔﺎﺕ” ﺣﺼﻮ ‪ ،3‬ﻣﺎﺳ ﻮ ‪ ،1973‬ﺹ‪7 -‬‬ ‫ﺑﺮﻳﻔﺎﻟ ‪ ،‬ﺭﺍﺑﺮ ‪“ ،‬ﺗﺸ ﻴﻞ ﺍﻧﺴﺎﻧﻴﺖ” ﺹ‪98 -‬‬

‫”‪Panhwar, M.H. “Chronological dictionary of Sindh‬‬ ‫‪P- 1-3‬‬

‫‪6.‬‬

‫‪Basham A.L. “The Wonder that was India” P-10‬‬

‫‪7.‬‬

‫‪.8‬‬

‫ﻣﻮﺋﺮ‪ ،‬ﻫﺎﻭﺭ ‪ ،‬ﺹ‪94 -‬‬ ‫‪Leaky, L.S.B. “The Stone Age of Africa” P-21‬‬

‫‪.10‬‬ ‫‪.11‬‬

‫‪9.‬‬

‫ﻣﻮﺋﺮ‪ ،‬ﻫﺎﻭﺭ ‪ ،‬ﺹ‪99 -‬‬ ‫ﻣﻬﺮﭼﻨﺪ‪ ،‬ﭜﻴﺮﻭﻣﻞ‪“ ،‬ﻗﺪﻳﻢ ﺳﻨﮅ” ﺹ‪53 -‬‬

‫‪Panhwar, M.H. “Man in Sindh” Sindhological‬‬ ‫‪Studies, Summer 1982, Institute of Sindhology‬‬ ‫‪Jamshoro, P-14-15,18‬‬

‫‪12.‬‬

‫ﻭﮄﻳ ﺳﻮ‪ :‬ﭘﻨﻬﻮﺭ ﺍﻳﻢ ﺍﻳﭿ‪“ ،‬ﺳﻨﮅ ﺟﻲ ﺗﺎﺭﻳﺦ ۽ ﺁﺛﺎﺭ ﻗﺪﻳﻤﻪ ﺗﻲ ﺗﺤﻘﻴﻖ ۽‬ ‫ﺍﺷﺎﻋﺖ” ﻤﺎﻫﻲ ﻣﻬﺮﺍﮠ‪ ،‬ﺳﻨﮅﻱ ﺍﺩﺑﻲ ﺑﻮﺭ ﺣﻴﺪﺭﺁﺑﺎﺩ‪ ،1984-2 ،‬ﺹ‪161 -‬‬ ‫‪Ref: B. Bower, Early Tool Making: An Asian‬‬ ‫‪Connection, Science News (1988).‬‬ ‫‪Riwat Man‬‬

‫‪31‬‬

‫‪13.‬‬

14.

Kalyan Ray, Homo sapiens may have reached India 74,000 yrs ago, New Delhi, Mar 3, 2010, DHNS http://www.deccanherald.com/content/56043/homosapiens-may-have-reached.html See also: Patnaik R, Chauhan P, India at the crossroads of human evolution, J Biosci. 2009 Nov;34(5):729. See also: http://www.ncbi.nlm.nih.gov/pubmed/20009268

15.

Gordon, G.H. Col, “The stone Industries of Holocene in India and Pakistan” Ancient India No: 6, 1950, P-64 Also refer: Sorly, H.T. “Sindh Gazetteer” Karachi, 1968, P-105-106 Pithawala M.B. “Historical geography of Sindh” P20

16.

Paterson. T.T. and Orummond, H.J.H, “Soan-The Paleolithic age of Pakistan” Karachi, 1962

17.

Gauhar, Altaf, “Twenty years of Pakistan” Karachi, 1969, P-622

18.

Wheeler, S.M. “The Archaeology of Pakistan” The Cultural heritage of Pakistan, Karachi, 1955, P-20

19.

Panhwar, M.H. “Chronological dictionary of Sindh” P- 7-8

83-‫ “ﺳﻨﮅ ﻫ ﻋﺎﻡ ﺟﺎﺋﺰﻭ” ﺹ‬،‫ ﻲ‬.‫ ﺍﻳﭿ‬، ‫ﻟﺌﻤﺒﺮ‬

.20

21.

Panhwar, M.H. “Chronological dictionary of Sindh” P- 7to 14

22.

Sorly, H.T. “Sindh Gazetter” P-106 to 109

54-‫ “ﻗﺪﻳﻢ ﺳﻨﮅ” ﺹ‬،‫ ﭜﻴﺮﻭﻣﻞ‬،‫ﻣﻬﺮﭼﻨﺪ‬ 24.

Cousens H. “The Antiquities of Sindh” P-45

32

.23

25.

Channa, M.H “Pre Harappan Civilization in Indus Valley” Sindh Quarterly, 1978, P-19

26.

Report “Bulletin” Vol: 5, 1975-76, Institute of Sindhology p-18

31‫ ﺹ‬،‫ﻉ‬1976 ‫ “ﭘﺎ ﺴﺘﺎﻥ ﻲ ﻗﻮﻣﻴﺘﻴﻦ” ﻣﺎﺳ ﻮ‬،‫ ﻳﻮﺭﻱ‬،‫ﮔﻨ ﻮﻓﺴ ﻲ‬ 113 ‫ ۽‬84-‫ “ﺳﻨﮅ ﻫ ﻋﺎﻡ ﺟﺎﺋﺰﻭ” ﺹ‬،‫ ﺍﻳﭿ ﻲ‬، ‫ﻟﺌﻤﺒﺮ‬

.27 .28

29.

Panhwar, M.H, “Man in Sindh…” Sindhological Studies-Journal, Institute of Sindhology, Jamshoro, Summer 1982, P-22

30.

Patterson, “The World Correlation of Pleistocene” P-395

113 ‫ ۽‬84-‫ ﺹ‬،”‫ “ﺳﻨﮅ ﻫ ﻋﺎﻡ ﺟﺎﺋﺰﻭ‬، ‫ﻟﺌﻤﺒﺮ‬ 22-20 -‫ ﺹ‬،‫ﻉ‬1975 ‫ “ﺳﻴﺎﺳﻲ ﻣﻌﺎﺷﻴﺎﺕ” ﻣﺎﺳ ﻮ‬،‫ﻟﻴﻒ ﻟﻴﻮﻧﺘﻴﻒ‬ 89-88-‫ ﺹ‬،‫ﻉ‬1977 ‫ﻳﺎ “ﻣﻌﺎﺷﺮﻱ ﻲ ﺳﺎﺋﻨﺲ” ﻣﺎﺳ ﻮ‬ ‫ ﺫﺍﺗﻲ ﻣﻠ ﻴﺖ ﺍﻭﺭ ﺭﻳﺎﺳﺖ ﺎ ﺁﻏﺎﺯ” ﻣﻨﺘﺨﺐ‬،‫ “ﺧﺎﻧﺪﺍﻥ‬،‫ ﺍﻳﻨﮕﻠﺲ‬، ‫ﻓﺮﻳ ﺭ‬ 208-207-‫ﻉ ﺹ‬1973 ‫ ﻣﺎﺳ ﻮ‬3 :‫ﺗﺼﺎﻧﻴﻒ ﺣﺼﻮ‬

33

.31 .32 .33

‫ﺳﻨﮅﻭ ﻣﺎﭤﺮ ۾ ﮘﻮﭠﺎﮢﻴﻮﻥ ﺯﺭﻋﻲ ﺛﻘﺎﻓﺘﻮﻥ‬ ‫ﺍﻧﺴﺎﻧﻲ ﺗﻬﺬﻳﺐ ﺟﻲ ﺷﺮﻭﻋﺎﺕ ﺩﺭﻳﺎﻫﻦ ﺟﻲ ﻨﺎﺭﻥ ﺗﻲ ﭤﻲ‪ .‬ﻗﺪﻳﻢ ﺩﻭﺭ ﺟﻲ‬ ‫ﻣﺎﮢﻬﻦ ﭘﻨﻬﻨﺠﺎ ﺟﻬﻮﭘﺎ ﺍﻥ ﺋﻲ ﻫﻨﮅ ﺟﻮ ﻳﺎ‪ ،‬ﺟﺘﻲ ﮐﻴﻦ ﭘﺎﮢﻲ ﺳﻬﻨﺠﺎﺋﻲ ﺳﺎﻥ ﻣﻠﻲ ﭤﻲ ﺳﮕﻬﻴﻮ‪.‬‬ ‫ﮀﻮ ﺟﻮ ﺍﻭﺍﺋﻞ ۾ ﺍﭸﺎ ﺍﻫ ﺍ ﺍﻭﺯﺍﺭ ﺟ ﻱ ﻴﻦ ﺳﮕﻬﻴﺎ ﻫﺌﺎ‪ .‬ﺟﻦ ﺟﻲ ﻣﺪﺩ ﺳﺎﻥ ﮐﻮﻫﻪ ﮐﻮ ﻲ ﻳﺎ‬ ‫ﺩﺭﻳﺎﻫﻦ ﻣﺎﻥ ﻭﺍﻫﻪ ﮃﻱ ﭘﺎﮢﻲ ﺟﻮ ﭘﻮﺭﺍﺋﻮ ﺮﻱ ﺳﮕﻬﺠﻲ‪ .‬ﺍﻥ ﺮﻱ ﺭﻫﺎﺋﺸﻲ ﮘﻮﭞ ﻳﺎ‬ ‫ﺷﻬﺮ ﭔﮅﮠ ﺟﺎ ﻣﻨﺎﺳﺐ ﻫﻨﮅ ﺩﺭﻳﺎﻫﻦ ۽ ﮂﻧﮃﻥ ﺟﺎ ﻨﺎﺭﺍ ﺋﻲ ﻫﺌﺎ‪ .‬ﺩﺭﻳﺎﻫﻲ ﻨﺎﺭﻥ ﭜﺮﺳﺎﻥ ﺭﻫﮡ‬ ‫ﺮﻱ ﭘﺎﮢﻲ ۽ ﺧﻮﺭﺍ ﺟﻮ ﻣﺴﺌﻠﻮ ﺣﻞ ﭤﻲ ﺳﮕﻬﻴﻮ ﭤﻲ‪ .‬ﻧﻪ ﺻﺮﻑ ﺍﺗﻲ ﭔﻨﻴﻮﻥ ﮐﻴ ﻱ‪ ،‬ﺭﻳﺞ‬ ‫ﺮﻱ‪ ،‬ﺯﺭﺍﻋﺖ ﮐﻲ ﺗﺮﻗﻲ ﻭﭠﺎﺋﻲ ﺳﮕﻬﺠﻲ ﭘﺌﻲ‪ ،‬ﭘﺮ ﮔ ﻭﮔ ﺟﺎﻧﻮﺭﻥ ﺟﻮ ﭼﺎﺭﻭ ۽ ﭔﻴﺎ ﻫﻨﺮ ۽‬ ‫ﺎﺭﻳﮕﺮﻳﻮﻥ ﭘﮡ ﺍﺗﻲ ﺯﻭﺭ ﻭﭠﻲ ﺳﮕﻬﻦ ﭘﻴﻮﻥ‪ .‬ﺑﻘﻮﻝ ﺍﻧﺴﺎﻧﻲ ﺗﺎﺭﻳﺦ ﺟﻲ ﻣﺎﻫﺮ ﺭﺍﺑﺮ‬ ‫ﺑﺮﻳﻔﺎﻟ ﺟﻲ ﺗﻪ‪“ ،‬ﺟ ﻫﻦ ﺧﺎﻧﻪ ﺑﺪﻭﺵ ﺍﻧﺴﺎﻥ ﭼﺮﺍﮔﺎﻫﻦ ﺟﻲ ﺗﻼﺵ ۾ ﺍﻳﺸﻴﺎ ﺟﻲ ﻭ ﻥ ﻭ ﻥ‬ ‫ﺩﺭﻳﺎﻫﻦ ﺟﻲ ﻣﺎﭤﺮﻳﻦ ۾ ﭘﻬﺘﺎ ۽ ﮐﻴﻦ ﻣﻌﻠﻮﻡ ﭤﻴﻮ ﺗﻪ ﻫﺘﻲ ﭤﻮﺭ ﻱ ﻣﺤﻨﺖ ﺳﺎﻥ ﺟﺎﻧﻮﺭﻥ ۽‬ ‫ﺍﻧﺴﺎﻧﻦ ﻻ ِء ﺧﻮﺭﺍ ﻣﻬﻴﺎ ﭤﻲ ﺳﮕﻬﻲ ﭤﻲ‪ ،‬ﺗﻪ ﻫﻨﻦ ﺁﻭﺍﺭﻩ ﺯﻧﺪﮔﻲ ﮔﺬﺍﺭﮠ ﮀ ﻱ‪ ،‬ﺯﺭﺍﻋﺘﻲ‬ ‫ﺯﻧﺪﮔﻲ ﺍﺧﺘﻴﺎﺭ ﺌﻲ ۽ ﻣﺴﺘﻘﻞ ﻫﻨﮅﻥ ﺗﻲ ﺁﺑﺎﺩ ﭤﻴﺎ‪ .‬۽ ﺳﻨﮅﻭ‪ ،‬ﮔﻨﮕﺎ‪ ،‬ﻳﺎﻧﮕﺴﻲ‪ ،‬ﻓﺮﺍﺕ ۽ ﻧﻴﻞ‬ ‫ﻧﺪﻱ ﺟﻲ ﮔﭗ ﭼ ﻣﺎﻥ ﺋﻲ ﺗﻬﺬﻳﺐ ﺟﻨﻢ ﻭﺭﺗﻮ” )‪ (1‬ﻳﻌﻨﻲ ﻭﺍﺋﻞ ۾ ﺗﻬﺬﻳﺐ ﺟﻮ ﭔﻮ ﻮ ﺩﺭﻳﺎﻫﻦ‬ ‫ﺟﻲ ﻨﺎﺭﻥ ﺗﻲ ﺋﻲ ﻭﮄﻱ ﻭﮠ ﭤﻴﻮ‪ .‬ﺩﻧﻴﺎ ﺍﻧﺪﺭ ﻲ ﻭ ﻱ ۾ ﻭ ﺍ ﺩﺭﻳﺎﻫﻪ ﺳﻨﮅﻭ‪ ،‬ﺩﺟﻠﻪ ۽ ﻓﺮﺍﺕ‬ ‫ﺁﻫﻦ‪ ،‬ﺟﻦ ﺟﻲ ﻨﺎﺭﻱ ﺗﻲ ﺗﻤﺪﻧﻲ ﺯﻧﺪﮔﻲ ﺟﻲ ﺷﺮﻭﻋﺎﺕ ﭤﻲ ۽ ﺯﺭﺍﻋﺖ ﺯﻭﺭ ﻭﺭﺗﻮ‪.‬‬ ‫ﺩﻧﻴﺎ ﺍﻧﺪﺭ ﺳﭛ ﮐﺎﻥ ﭘﻬﺮﻳﺎﻥ ﮐﻴﺘﻲ ﺮﮠ ﺟﻮ ﻫﻨﺮ ﺍﭲ ﮐﺎﻥ ‪ 8‬ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﮖ ﺳﻨﮅﻭ‬ ‫ﻣﺎﭤﺮ ﺟﻲ ﺭﻫﻮﺍﺳﻴﻦ ﮘﻮﻟﻬﻲ ﻟﮅﻭ ۽ ﻫﺘﻲ ﺋﻲ ﺷﺮﻭﻋﺎﺕ ۾ ﺍﻧﺴﺎﻧﻲ ﺗﻬﺬﻳﺐ ﺟﻮ ﻭﮠ ﻭﮄﮠ‬ ‫ﺷﺮﻭﻉ ﭤﻴﻮ‪ .‬ﻣﺎﻫﺮﺍﻥ ﺭﺍ ِء ﺟﺎ ﺁﻫﻦ ﺗﻪ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺍﻥ ﺮﻱ ﺍﻧﺴﺎﻧﻲ ﺗﻬﺬﻳﺐ ﻻ ِء ﻭﮄﻳ ﺍﺳﺮﮠ‬ ‫ﺟﻲ ﻣﻮﺯﻭﻥ ﺟﮙﻬﻪ ﻫﺌﻲ‪ ،‬ﮀﻮ ﺟﻮ ﻫﺘﻲ ﺟﻲ ﺁﺑﻬﻮﺍ ﻧﻪ ﮔﻬﮣﻲ ﮔﺮﻡ ﻫﺌﻲ ۽ ﻧﻪ ﺳﺨﺖ ﺳﺮﺩ ﻫﺌﻲ‪،‬‬ ‫ﻳﻌﻨﻲ ﻭﭼﻮﻟﻲ ﻗﺴﻢ ﺟﻲ ﻫﺌﻲ ۽ ﺳﻨﮅﻭ ﻧﺪﻱ ﺟﻲ ﻭﻫ ﺮﻱ ﻫﺘﻲ ﺧﻮﺭﺍ ﺟﻮ ﺮ ﻮﻧﻪ‬ ‫ﻫﻮ‪ .‬ﺍﻥ ﺮﻱ ﺋﻲ ﻫﺘﺎﻥ ﺟﺎ ﺭﻫﻮﺍﺳﻲ ﭔﻲ ﺩﻧﻴﺎ ﺟﻲ ﭜﻴ ۾ ﺳﭛ ﮐﺎﻥ ﭘﻬﺮﻳﺎﻥ ﺯﺭﻋﻲ ﺯﻧﺪﮔﻲ‬ ‫۽ ﮘﻮﭠﺎﮢﻲ ﺭﻫﺎﺋﺶ ﺍﻧﻬﻦ ﻣﺎﺋﻞ ﭤﻴﺎ‪ .‬ﺍﻫﺎ ﻫﻦ ﮄﺭﺗﻲ ۽ ﻫﺘﺎﻥ ﺟﻲ ﻧﺪﻱ َء ﺟﻲ ﺳﺮﺳﺒﺰﻱ ۽‬ ‫ﺧﻮﺷﺤﺎﻟﻲ ﭼﺌﺒﻲ‪ ،‬ﺟﻮ ﻫﺘﺎﻥ ﺟﺎ ﺭﻫﻮﺍﺳﻲ ﭔﻴﻦ ﻗﻮﻣﻦ ﮐﺎﻥ ﮔﻬﮣﻮ ﺍﮘﺘﻲ ﻧ ﺮﻱ ﭼ ﺎ ﻫﺌﺎ‪.‬‬ ‫ﭘﺮﻭﻓﻴﺴﺮ ﻣﺎﮢ ﭘﭥﺎﻭﺍﻻ ﭘﮡ ﺍﻳﺌﻦ ﭼﻮﻧﺪﻱ ﻮﻧﻪ ﭤﻮ ﻫﭕ ﻲ ﺗﻪ‪“ ،‬ﺳﻨﮅ ﮐﻲ ﺭﻭﻧﻘﺪﺍﺭ ۽ ﭜﺮﻳﻮ‬ ‫ﭜﺎﮘﻴﻮ ﺑﻨﺎﺋﮡ ۾ ﺳﻨﮅﻭ ﺩﺭﻳﺎﻫﻪ ﺟﻮ ﻭ ﻭ ﻫﭣ ﺁﻫﻲ‪ .‬ﺳﻨﮅﻭ ﺩﺭﻳﺎﻫﻪ ﺍﺳﺎﻥ ﺟﻲ ﺳﻨﮅ ﺟﻲ ﺟﻨﻢ ﮐﺎﻥ‬ ‫ﺍﮖ ﺋﻲ ﻣﻮﺟﻮﺩ ﻫﻮ‪ .‬ﺟﻴﺌﻦ ﭔﺎﺭ ﭴﻤﮡ ﮐﺎﻥ ﺍﮖ ﻣﺎ ُء ﺟﻲ ﭤﮣﻦ ۾ ﭤﭷ ﺍﭼﻲ ﭤﻲ‪ ،‬ﺗﻴﺌﻦ ﺳﻨﮅ ﮐﻲ‬ ‫ﺗﺎﺗﻲ ﻧﭙﺎﺋﻲ ﻭ ﻭ ﺮﮠ ﻻ ِء ﺳﻨﮅﻭ ﺍﮘﺌﻲ ﻫﺘﻲ ﺣﺎﺿﺮ ﻫﺌﻲ‪ (2) .‬ﺍﻭﺍﺋﻞ ۾ ﻫﺘﺎﻥ ﺟﻲ ﺭﻫﻮﺍﺳﻴﻦ‬ ‫ﺟﻮﻥ ﺯﺭﻋﻲ ﺍﻳﺮﺍﺿﻴﻮﻥ ﻧﻨﮃﻥ ﻧﻨﮃﻥ ﺩﺭﻳﺎﻫﻦ ﺟﻲ ﻭﺍﺩﻳﻦ ۾ ﺍﭜﺮﻳﻮﻥ‪ .‬ﺍﭲ ﮐﺎﻥ ‪ 8‬ﻫﺰﺍﺭ ﺳﺎﻝ‬ ‫ﺍﮖ ﻧﺌﻴﻦ ﭘﭥﺮ ﺩﻭﺭ )‪ (Neolithic Age‬۾ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﺭﻫﻮﺍﺳﻴﻦ ﭔﻨﻴﻮﻥ ﮐﻴ ﻱ‬ ‫ﻓﺼﻞ ﺍﭘﺎﺋﮡ ﺟﻲ ﺷﺮﻭﻋﺎﺕ ﺌﻲ‪ .‬ﺍﻫ ﺍ ﺁﺛﺎﺭ ﺗﺎﺯﻭ ﻓﺮﺍﻧﺴﻴﺴﻲ ﺁﺭ ﻴﻼﺟﻴ ﻞ ﻣﺸﻦ ﺟﻲ‬ ‫ﺍﺋﺮﻳ ﺮ ﻣﺴ ﺮ ﺫﺍﻥ ﺯﻳﺮﻱ ﺑﻠﻮﭼﺴﺘﺎﻥ ﺟﻲ ﺑﻮﻻﻥ ﻟ ﻭ ﻣﻬﺮﮘ ﻫﻪ ﺟﻲ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﻣﺎﻥ‬ ‫ﮘﻮﻟﻬﻲ ﻟﮅﺍ ﺁﻫﻦ‪ .‬۽ ﺍﻧﻬﻦ ﺁﺛﺎﺭﻥ ﺟﻲ ﻋﻤﺮ ﺳﺎﮂﺍ ‪ 7‬ﻫﺰﺍﺭ ﻕ ‪ -‬ﻡ ﻣﻘﺮﺭ ﺌﻲ ﺁﻫﻲ‪ .‬ﻣﺎﻫﺮﻥ‬ ‫ﻣﻬﺮﮘ ﻫﻪ ﮐﻲ ﺍﻳﺸﻴﺎ ﺟﻲ ﭘﻬﺮﻳﻦ ﺯﺭﻋﻲ ﻭﺳﻨﺪﻱ ﻮﭠﻴﻮ ﺁﻫﻲ‪ .‬ﺍﻫ ﻱ ﻃﺮﺡ ﻫﺘﻲ ﺟﻲ‬ ‫ﺭﻫﺎ ﻦ ﺋﻲ ﺳﭛ ﮐﺎﻥ ﭘﻬﺮﻳﺎﻥ ﻫ ﺯﺭﻋﻲ ﺳﻤﺎﺝ )‪ (Agrarian Society‬ﺟﻮ ﺑﻨﻴﺎﺩ‬ ‫ﻭﮄﻭ‪ .‬ﻣﺴ ﺮ ﺫﺍﻥ ﺯﻳﺮﻱ ﻫﻦ ﻗﺪﻳﻢ ﻭﺳﻨﺪﻱ ﺗﻲ ﺭﻭﺷﻨﻲ ﻭﺟﻬﻨﺪﻱ ﭼﻮﻱ ﭤﻮ ﺗﻪ ﻫﺘﺎﻥ ﺟﺎ ﻣﺎﮢﻬﻮ‬ ‫ﺳﺎﮂﺍ ‪ 7‬ﻫﺰﺍﺭ ﻕ ‪ -‬ﻡ ﮐﺎﻥ ﺍﮖ ﻧﺌﻴﻦ ﭘﭥﺮ ﺩﻭﺭ ۾ ﻓﻨﻲ‪ ،‬ﺟﻤﺎﻟﻴﺎﺗﻲ ۽ ﺗﺨﻠﻴﻘﻲ ﺫﻫﻨﻴﺖ ﺳﺎﻥ ﻣﺎﻻ‬ ‫ﻣﺎﻝ ﻫﺌﺎ ۽ ﻫﻮ ﺍ ﺍﻭﺗﻲ ﻣﻬﺎﺭﺕ ﺭﮐﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻫﻨﻦ ﺟﻲ ﺭﻫﮣﻲ ﻬﮣﻲ‪ ،‬ﺁﺭ ‪ ،‬ﭤﺎﻧﻮﻥ ﺟﻲ‬

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‫ﻳﺰﺍﺋﻦ‪ ،‬ﺩﻓﻨﺎﺋﮡ ﺟﺎ ﻃﺮﻳﻘﺎ ۽ ﺯﺭﻋﻲ ﺳﺮﺷﺘﻮ ﮔﻬﮣﻮ ﺗﺮﻗﻲ ﻴﻞ ﻫﻮ‪ (3) .‬ﻫﻦ ﺩﺅﺭ ۾ ﺍﭸﺎ‬ ‫ﻣﺎﮢﻬﻦ ﮄﺍﺕ ﮘﻮﻟﻬﻲ ﺎﻧﻪ ﻟﮅﻱ ﻫﺌﻲ‪ .‬ﺍﻥ ﺮﻱ ﺍﻭﺯﺍﺭ ﻃﻮﺭ ﭘﭥﺮﺍ ﺍﺳﺘﻌﻤﺎﻝ ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻫﻮ‬ ‫ﺯﻣﻴﻦ ﮐﻴ ﻥ ﻻ ِء ﭘﭥﺮ ﺟﺎ ﻫﺮ‪ ،‬ﻓﺼﻞ ﺟﻲ ﺎﺋﻲ ﻻ ِء ﭘﭥﺮ ﺟﺎ ﺍ ﺎ‪ ،‬ﺍﻥ ﭘﻴﻨﻬﮡ ﻻ ِء ﭘﭥﺮ ﺟﻮﻥ‬ ‫ﭼ ﻴﻮﻥ ﺍﺳﺘﻌﻤﺎﻝ ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻫﻮ ﺍﻭﺯﺍﺭﻥ ﭠﺎﻫﮡ ﻻ ِء ﭼﻘﻤﻘﻲ ﭘﻬﮡ ﺟﺎ ﮄﺍﺭ ﻭﺍﺭﺍ ﺍﻭﺯﺍﺭ‬ ‫ﺍﺳﺘﻌﻤﺎﻝ ﻨﺪﺍ ﻫﺌﺎ‪(4) .‬‬ ‫ﻣﭥﻴﻦ ﺁﺛﺎﺭﻥ ﻣﻠﮡ ﮐﺎﻥ ﭘﻮ ِء ﺧﺒﺮ ﭘﺌﻲ ﺗﻪ ﮐﻴﺘﻲ ﺮﮠ ﺟﻲ ﺳﺮﺷﺘﻲ ﺮﻱ ﺳﻨﮅﻱ‬ ‫ﻣﺎﮢﻬﻮ ﺳﭛ ﮐﺎﻥ ﭘﻬﺮﻳﺎﻥ ﺗﻤﺪﻧﻲ ﺯﻧﺪﮔﻲ ﺍﻧﻬﻦ ﻣﺎﺋﻞ ﭤﻴﺎ ۽ ﺗﻴﺰﻱ ﺳﺎﻥ ﺗﺮﻗﻲ ﺟﺎ ﺍ ﺎ ﻃﺌﻪ‬ ‫ﺮﮠ ﻟﮙﺎ‪ .‬ﺟ ﻫﻦ ﺗﻪ ﺍﻫﻮ ﺳﭵﻮ ﻋﻤﻞ ﺑﺎﻗﻲ ﺩﻧﻴﺎ ۾ ﺗﻤﺎﻡ ﺩﻳﺮ ﺳﺎﻥ ﺷﺮﻭﻉ ﭤﻴﻮ‪ .‬ﺳﮅﺭﻳﻞ‬ ‫ﭘﻮﮎ ﺟﻮ ﻢ ۽ ﭘ ﻲ ﮘﻮﭠﺎﮢﻲ ﺁﺑﺎﺩﻱ ﻣﺸﺮﻕ ﻗﺮﻳﺐ ۾ ﺗﻘﺮﻳﺒﻦ ‪ 5‬ﻫﺰﺍﺭ ﻕ ‪ -‬ﻡ ۾ ﺷﺮﻭﻉ‬ ‫ﭤﻲ‪ .‬ﭘﻮﮐﻲ ﺭﺍﻫﻲ ﺍﻧﺴﺎﻧﻲ ﺯﻧﺪﮔﻲ ۾ ﻫ ﻧﺌﻮﻥ ﺍﻧﻘﻼﺏ ﺑﺮﭘﺎ ﺮﻱ ﮀ ﻳﻮ‪ .‬ﻫﺎﮠ ﻫﻮ‬ ‫ﭘﻨﻬﻨﺠﻲ ﺟﻴﺎﭘﻲ ﻻ ِء ﻓﻄﺮﺕ ﺗﻲ ﭜﺎ ﮠ ﮀ ﻱ‪ ،‬ﭘﻨﻬﻨﺠﻲ ﻏﺬﺍ ﭘﺎﮠ ﭘﻴﺪﺍ ﺮﮠ ﻟﮙﻮ‪ .‬ﺯﺭﺍﻋﺖ ﺟﻲ‬ ‫ﻓﻦ ﺍﻧﺴﺎﻥ ﮐﻲ ﭘﻨﻬﻨﺠﻲ ﺯﻧﺪﮔﻲ ﺟﻮﻥ ﺿﺮﻭﺭﺗﻮﻥ ﭘﺎﮠ ﭘﻮﺭﻳﻮﻥ ﺮﮠ ﻻ ِء ﻫﻤﭥﺎﻳﻮ‪ .‬ﺟﻨﻬﻦ‬ ‫ﻣﻌﻨﻲ ۾ ﺍﻧﺴﺎﻥ ﺑﮣﺎﻳﻮ‪.‬‬ ‫ﮘﺎﻟﻬﻪ ﺍﮘﺘﻲ ﻫﻠﻲ ﺍﻧﺴﺎﻥ ﮐﻲ ﺻﺤﻴﺢ ٰ‬ ‫ﭘﻬﺮﻳﺎﻥ ﺗﻪ ﺳﻨﮅ ﺍﻧﺪﺭ ﻋﻮﺭﺗﻮﻥ ﭘﻨﻬﻨﺠﻲ ﻫﭥﻦ ﺳﺎﻥ ﺯﻣﻴﻦ ﮐﻴ ﻱ ﺍﻧﺎﺝ ﭘﻮﮐﻴﻨﺪﻳﻮﻥ‬ ‫ﻫﻴﻮﻥ‪ ،‬ﭘﺮ ﭘﻮ ِء ﻨﺐ ﺟﻲ ﻭﮄﮠ ۽ ﻭﮄﻳ ﺗﺠﺮﺑﻲ ﭤﻴﮡ ﺑﻌﺪ ﭘﺎﻟﻴﻞ ﺟﺎﻧﻮﺭﻥ ﺟﻬ ﻭ ‪ :‬ﮂﮘﻦ ۽‬ ‫ﮔﻬﻮ ﻥ ﮐﺎﻥ ﭔﻨﻴﻮﻥ ﮐﻴ ﮠ ﺟﻮ ﻢ ﻭﺭﺗﻮ ﻭﻳﻮ‪ .‬ﺍﺑﺘﺪﺍ ۾ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺍﻧﺪﺭ ﻫﺘﻲ ﺟﻲ‬ ‫ﺭﻫﻮﺍﺳﻴﻦ ﺟﻮﻥ‪ ،‬ﮣ ۽ ﭙﻬﻪ ﺟﻮﻥ ﭘﻮﮐﻮﻥ ﺮﮠ ﺷﺮﻭﻉ ﻴﻮﻥ‪ .‬ﻣﺎﻫﺮﺍﻥ ﺭﺍ ِء ﺟﺎ ﺁﻫﻦ‬ ‫ﺗﻪ ﮣ ‪ ،‬ﺟﻮﻥ ۽ ﭙﻬﻪ ﺟﻮﻥ ﭘﻮﮐﻮﻥ ﺳﺎﮂﺍ ‪ 7‬ﻫﺰﺍﺭ ﻕ – ﻡ ﮐﺎﻥ ﻧﺌﻴﻦ ﭘﭥﺮ ﺩﻭﺭ ۾ ﮂﻧﮃﻥ ۽‬ ‫ﺩﺭﻳﺎﻫﻲ ﻨﺎﺭﻥ ﺗﻲ ﭘﻮﮐﻴﻮﻥ ﻭﻳﻨﺪﻳﻮﻥ ﻫﻴﻮﻥ‪ .‬ﺟﻨﻬﻦ ﺟﺎ ﺁﺛﺎﺭ ﻣﻬﺮ ﮘ ﻫﻪ ﺟﻲ ﮐﻮ ﺎﻳﻦ ﻣﺎﻥ‬ ‫ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻫﻦ ﺩﺅﺭ ۾ ﻣﻬﺮﮘ ﻫﻪ ﺟﺎ ﺑﺎﺷﻨﺪﺍ ﭙﻬﻪ ﺟﻮ ﻓﺼﻞ ﺗﻴﻞ ﺣﺎﺻﻞ ﺮﮠ ۽ ﮄﺍﮘﺎ ﻭ ﮡ‬ ‫ﻻ ِء ﭘﻮﮐﮡ ﻟﮙﺎ‪ .‬ﻣﺎﻫﺮ ﺍﻥ ﺭﺍ ِء ﺟﺎ ﺁﻫﻦ ﺗﻪ ﺳﻨﮅ ۾ ﭙﻬﻪ ﺟﻮ ﻓﺼﻞ ﭘﻬﺮﻳﻮﻥ ﻣﻬﺮﮘ ﻫﻪ ۾ ﭘﻮﮐﻴﻮ‬ ‫ﻭﻳﻮ‪ (5) .‬ﺑﻌﺪ ۾ ﺋﻲ ﭙﻬﻪ ﮐﻲ ﭙ ﻱ ﭠﺎﻫﮡ ﻃﻮﺭ ﺍﺳﺘﻌﻤﺎﻝ ﺮﮠ ﺟﻮ ﺭﻭﺍﺝ ﭘﻴﻮ‪(6) .‬‬ ‫ﺯﺭﺍﻋﺖ ﺟﻲ ﺍﺑﺘﺪﺍ ﭤﻴﮡ ﺮﻱ ﻣﺎﮢﻬﻮ ﺭﻭﻟﻮ ﺯﻧﺪﮔﻲ ﺧﺘﻢ ﺮﻱ ﻫ ﻫﻨﮅ ﻭﻳﻬﻲ‬ ‫ﭘﻨﻬﻨﺠﻲ ﭘﻮﮐﻴﻞ ﻓﺼﻠﻦ ﺟﻲ ﺣﻔﺎﻇﺖ ﺮﮠ ﻟﮙﺎ‪ .‬ﻣﺎﮢﻬﻮ ﻣﻌﺎﺷﻲ ﻃﻮﺭ ﺗﻪ ﭔﻦ ﻭ ﻥ ﺳﻤﺎﺟﻲ‬ ‫ﮔﺮﻭﻫﻦ ۾ ﻭﺭﻫﺎﺋﺠﻲ ﻭﻳﺎ‪ .‬ﻫ ﺍ ﺍﻫﻲ ﻫﺌﺎ ﺟﻦ ﺯﺭﻋﻲ ﺯﻧﺪﮔﻲ ﺍﺧﺘﻴﺎﺭ ﺌﻲ ۽ ﭔﻴﺎ ﺟﺎﻧﻮﺭﻥ‬ ‫ﺟﺎ ﻭﻟﺮ ﭘﺎﻟﮡ ﻟﮙﺎ‪ .‬ﺟﺎﻧﻮﺭﻥ ﺟﺎ ﻭﻟﺮ ﭘﺎﻟﻴﻨﺪ ﻥ ﺟﻮﻥ ﺛﺎﺑﺘﻴﻮﻥ ﺍﺳﺎﻥ ﮐﻲ ﺑﻨﻮﻥ ۽ ﻱ ﮔﻞ‬ ‫ﻣﺤﻤﺪ ﻣﺎﻥ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ .‬ﻫﻮ ﻧﻪ ﺻﺮﻑ ﺟﺎﻧﻮﺭ ﮔﻮﺷﺖ ۽ ﮐﻴﺮ ﺣﺎﺻﻞ ﺮﮠ ﻻ ِء ﮄﺍﺭﻳﻨﺪﺍ ﻫﺌﺎ ﭘﺮ‬ ‫ﺍﻧﻬﻦ ﮐﺎﻥ ﺳﻮﺍﺭﻱ ﺟﻮ ﻢ ﭘﮡ ﻭﭠﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻫﻦ ﺩﺅﺭ ﺟﺎ ﺑﺎﺷﻨﺪﺍ ﺭﮂﻭﻥ‪ ،‬ﭔ ﺮﻳﻮﻥ‪ ،‬ﮔ ﻫﻪ‪ ،‬ﻫﺮﮠ‬ ‫۽ ﺭﭾ ﻭﻏﻴﺮﻩ ﮄﺍﺭﻳﻨﺪﺍ ﻫﺌﺎ‪ .‬ﺟﻦ ﺟﻮﻥ ﻭﮄﻳ ﺛﺎﺑﺘﻮﻥ ﺁﻣﺮﻱ‪ ،‬ﻧﭛ ﺑـﭡﻲ‪ ،‬ﭘﺎﻧﮅﻱ ﻭﺍﻫﻲ ۽‬ ‫ﻋﺜﻤﺎﻥ ﺑﭡﻲ ﻣﺎﻥ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ (7) .‬ﺟﻦ ﻣﺎﮢﻬﻦ ﺯﺭﻋﻲ ﺯﻧﺪﮔﻲ ﺍﺧﺘﻴﺎﺭ ﺮﻱ ﺟﻬﮙﺎ ﺟﻮ ﮠ‬ ‫ﺷﺮﻭﻉ ﻴﺎ‪ ،‬ﺗﻦ ﻭﺍﻧﺪ ﺎﺋﻲ ﻭﺍﺭﻱ ﻭﻗﺖ ۾ ﭘﭥﺮﻥ ﻣﺎﻥ ﻫﺮ‪ ،‬ﺍ ﺎ‪ ،‬ﻬﺎ ﻳﻮﻥ‪ ،‬ﺍ ﻲ ﭘﻴﻨﻬﮡ ﻻ ِء‬ ‫ﺟﻨ ۽ ﭔﻴﺎ ﺯﺭﻋﻲ ﻢ ﺎﺭ ۾ ﺍﺳﺘﻌﻤﺎﻝ ﭤﻴﻨﺪ ﺍﻭﺯﺍﺭ ﭠﺎﻫﮡ ﺷﺮﻭﻉ ﻴﺎ‪ .‬ﺟ ﻫﻦ ﺗﻪ ُﻣﺎﻝ‬ ‫ﭼﺎﺭﻳﻨﺪ ﮔﺮﻭﻫﻪ ﭘﻮ ِء ﺑﻪ ﮀ ﻭﺍﮖ ﺯﻧﺪﮔﻲ ﮔﺬﺍﺭﮠ ﻟﮙﻮ‪ .‬ﻫﻨﻦ ﺟﺎﻧﻮﺭﻥ ﺟﻮﻥ ﮐﻠﻮﻥ‪ ،‬ﺭﮂﻥ ﺟﻲ ﺍﻥ‬ ‫۽ ﺟﺎﻧﻮﺭﻥ ﺟﻮ ﮐﻴﺮ ﻣﻌﺎﺷﻲ ﺿﺮﻭﺭﺗﻦ ﻻ ِء ﺍﺳﺘﻌﻤﺎﻝ ۾ ﺁﮢﮡ ﺷﺮﻭﻉ ﻴﻮ‪.‬‬ ‫ﺯﺭﺍﻋﺖ ﺟﻲ ﺭﻭﺍﺝ ﺑﻌﺪ ﻗﺪﻳﻢ ﺩﻭﺭ ﺟﻲ ﻣﺎﮢﻬﻦ ﮐﻲ ﻫﺎﮠ ﮐﺎﮄﻱ ﺧﻮﺭﺍ ﺟﻲ ﮘﻮﻻ‬ ‫۾ ﺟﻬﻨﮕﻠﻦ ۾ ﻭﭸﮣﻮ ﻮﻧﻪ ﭘﻮﻧﺪﻭ ﻫﻮ ۽ ﻧﻪ ﺋﻲ ﺷ ﺎﺭ ﻻ ِء ﭰﺎ ﮐﮣﻲ ﭜﭵﮣﻮ ﭘﻮﻧﺪﻭ ﻫﻮ‪ .‬ﭘﺮ‬ ‫ﻫﻮ ﻫﺎﮠ ﺁﺭﺍﻡ ۽ ﺳ ﻮﻥ ﺳﺎﻥ ﺯﻧﺪﮔﻲ ﮔﺬﺍﺭﮠ ﻟﮙﺎ‪ .‬ﺍﻥ ﻭﺍﻧﺪ ﺎﺋﻲ ﻭﺭﻱ ﺳﻮﭺ ﻓ ﺮ ﻫﻨﻦ ﮐﻲ‬ ‫ﺍﭸﺎ ﺑﻪ ﺑﻬﺘﺮ ﺯﻧﺪﮔﻲ ﮔﺬﺍﺭﮠ ﺗﻲ ﻣﺠﺒﻮﺭ ﻴﻮ‪ .‬ﺟﻴﺌﻦ ﺗﻪ ﻫﻨﻦ ﮐﻲ ﭘﻨﻬﻨﺠﻦ ﻓﺼﻠﻦ ﮐﻲ‬ ‫ﺟﺎﻧﻮﺭﻥ ﮐﺎﻥ ﺑﭽﺎﺋﮡ ﻻ ِء ﻫ ﻫﻨﮅ ﻭﻫﮣﻮ ﭤﻲ ﭘﻴﻮ‪ ،‬ﺳﻮ ﻫﻨﻦ ﻣﻴﺪﺍﻧﻲ ﻋﻼﺋﻘﻦ ۾ ﮔﻬﺮ ﺑﻨﺎﺋﮡ ﺟﻮ‬ ‫ﺳﻮﭼﻴﻮ‪ .‬ﻫﺎﮠ ﻫﻮ ﭔﻴﻠﻦ ۾ ﻭﭸﮡ ۽ ﺟﺎﻧﻮﺭﻥ ﺟﻲ ﭘﻮﻳﺎﻥ ﺳﭵﻮ ﻳﻨﻬﻦ ﭜﭵﮡ ﺑﺠﺎ ِء ﻫ ﻫﻨﮅ‬ ‫ﻭﻳﻬﻲ ﮔﻬﺮ ﭠﺎﻫﮡ ۽ ﮘﻮﭞ ﭔﮅﮠ ﻟﮙﺎ ۽ ﻗﺪﺭﺕ ﺟﻲ ﭔﻴﻦ ﺷﻴﻦ ﺗﻲ ﺿﺎﺑﻄﻮ ﺮﮠ ۽ ﺍﻧﻬﻦ ﮐﻲ‬

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‫ﭘﻨﻬﻨﺠﻲ ﺣ ﻢ ﻫﻴﭟ ﺁﮢﮡ ﻻ ِء ﻧﻴﻮﻥ ﺗﺪﺑﻴﺮﻭﻥ ﺟﻮ ﮠ ﻟﮙﺎ‪ .‬ﻳﻌﻨﻲ ﮔﻬﺮ ﭠﺎﻫﮡ‪ ،‬ﮘﻮﭞ ﭔﮅﮠ ۽‬ ‫ﺍﻳﺠﺎﺩﻭﻥ ﺮﮠ ﺟﻲ ﺭﺍﻫﻪ ۾ ﻭ ﻭ ﻋﻤﻞ ﺩﺧﻞ ﺯﺭﺍﻋﺖ ﺟﻮ ﻫﻴﻮ‪.‬‬ ‫ﻣﺎﻫﺮﻥ ﺗﺤﻘﻴﻖ ﺮﻱ ﺛﺎﺑﺖ ﻴﻮ ﺁﻫﻲ ﺗﻪ ﺳﻨﮅ ﺍﻧﺪﺭ ﻧﺌﻴﻦ ﭘﭥﺮ ﺩﻭﺭ ۾ ﺍﻧﺴﺎﻧﻦ‬ ‫ﻏﺎﺭﻥ ﮐﻲ ﺁﺧﺮﻱ ﺳﻼﻡ ﺮﻱ ﺍﭼﻲ ﭘﻨﻬﻨﺠﺎ ﮔﻬﺮ ﺍ ﭠﺎﻫﻴﺎ‪ .‬ﺍﻫ ﻥ ﮔﻬﺮ ﻥ ﺟﺎ ﻧﺸﺎﻥ ﺍﺳﺎﻥ ﮐﻲ‬ ‫ﺭﻭﻫ ﻱ‪ ،‬ﺮﺍﭼﻲ ۽ ﻣﻨﮁﺮ ﮂﻧﮃ ﺟﻲ ﭘﺴﮕﺮﺍﺩﺍﺋﻲ ۾ ﻣﻠﻦ ﭤﺎ‪ .‬ﺍﻫﻲ ﮔﻬﺮ ﺍ ﺍﻭﺍﺋﻞ ۾ ﺳﺮﻥ‬ ‫ﺑﺪﺭﺍﻥ ﺎﭠﻴﻦ ۽ ﺗﻴﻠﻴﻦ ﻣﺎﻥ ﭠﺎﻫﻴﺎ ﻭﻳﺎ ۽ ﻏﺎﺭﻥ ﻣﺎﻥ ﻧ ﺮﮠ ﺑﻌﺪ ﺍﻫﻲ ﺋﻲ ﺍﻧﺴﺎﻥ ﺟﺎ ﭘﻬﺮﻳﺎﻥ‬ ‫ﺍﺟﻬﺎ ﺑﮣﻴﺎ‪ .‬ﺍﻫ ﻥ ﮘﻮﭠﻦ ﺟﺎ ﺁﺛﺎﺭ ﺳﻨﮅﻭﻧﺪﻱ ۽ ﻫﺎ ﻱ ﺳﺎﻥ ﮔ ﻭﮔ ﻣﺨﺘﻠﻒ ﮂﻧﮃﻥ ﺟﻲ ﻨﺎﺭﻥ‬ ‫ﭘﺎﮢﻲ َء ﺳﺎﻥ ﮔ ﻭﮔ ﻣﮁﻲ ﻣﻠﮡ ﺟﻮ ﺑﻪ ﺳﻬﻨﺞ ﻫﻴﻮ ۽ ﺍﺗﻲ ﺋﻲ‬ ‫ﺗﻲ ﭘﮡ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﮀﻮ ﺟﻮ ﺍﺗﻲ‬ ‫ﻧﻨﮃ ﺍ ﻧﻨﮃ ﺍ ﭔﻨﻲ ﺮﺍ ﮐﻴ ﻱ َﺍ ُﻥ ﺍﭘﺎﺋﻲ ﭘﻴﻮ ﺳﮕﻬﺠﻲ‪ .‬ﺷﺮﻭﻉ ۾ ﻣﺎﮢﻬﻦ ﭔﻴﻠﻦ ﻣﺎﻥ‬ ‫ﺎﭠﻴﻮﻥ ﺮﻱ ۽ ﺗﻴﻠﻴﻮﻥ ﺁﮢﻲ ﺩﺭﻳﺎﻫﻲ ﭙﻦ ﺗﻲ ﭼﻮﺋﻨﺮﺍ ﭠﺎﻫﮡ ﺷﺮﻭﻉ ﻴﺎ‪ .‬ﺍﻫﻲ ﭼﻮﺋﻨﺮﺍ‬ ‫ﺩﺭﺍﺻﻞ ﮔﻬﺮ ﭠﺎﻫﮡ ﺟﻲ ﺷﺮﻭﻋﺎﺗﻲ ﻱ ﺮﻱ ﺳﻤﺠﻬﮡ ﮔﻬﺮﺟﻲ‪ .‬ﺍﻥ ﺩﺅﺭ ﺟﻲ ﻣﺎﮢﻬﻦ‬ ‫ﭘﻨﻬﻨﺠﺎ ﺍﻫﻲ ﭼﻮﺋﻨﺮﺍ ﭔﻮ ﻥ ﮐﺎﻥ ﺑﭽﺎ َء ﻻ ِء ﻦ ﻗﺪﺭﺗﻲ ﻣﭥﺎﻧﻬﻦ ﻫﻨﮅﻥ ﺗﻲ ﭠﺎﻫﮡ ﺷﺮﻭﻉ ﻴﺎ‪.‬‬ ‫ﻫﻨﻦ ﺟﺎ ﮘﻮﭞ ﭼﻨﺪ ﮀ ﻭﮀ ﮔﻬﺮﻥ ﺗﻲ ﻣﺸﺘﻤﻞ ﻫﻮﻧﺪﺍ ﻫﺌﺎ‪ ،‬ﺟﺘﺎﻥ ﺳﺮﻥ ﺟﻲ ﺍ ﺍﻭﺕ ﺟﻲ ﺎﺑﻪ‬ ‫ﻧﺸﺎﻧﻲ ﺎﻧﻪ ﻣﻠﻲ ﺁﻫﻲ‪ .‬ﺟﻴﺌﻦ ﺁﻣﺮﻱ‪ ،‬ﭘﺎﻧﮅﻱ ﻭﺍﻫﻲ ۽ ﻏﺎﺯﻱ ﺷﺎﻫﻪ ﺟﻲ ﺷﺮﻭﻋﺎﺗﻲ ﺗﻬﻦ ۾‬ ‫ﮔﻬﺮﻥ ﺟﻲ ﺗﻌﻤﻴﺮ ﺟﺎ ﻧﺸﺎﻥ ﻮﻧﻪ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺍﺗﺎﻥ ﺻﺮﻑ ﺍﺳﺘﻌﻤﺎﻝ ﺟﺎ ﭤﺎﻧﻮﻥ ﺋﻲ ﻣﻠﻴﺎ ﺁﻫﻦ‪.‬‬ ‫ﺍﻥ ﺟﻮ ﻣﻄﻠﺐ ﺍﻫﻮ ﻭﭠﮡ ﺳﺮﺍﺳﺮ ﻏﻠﻂ ﭤﻴﻨﺪﻭ ﺗﻪ ﻮ ﺍﻥ ﻭﻗﺖ ﺟﺎ ﻣﺎﮢﻬﻮ ﺑﻨﺎ ﮔﻬﺮ ﮔﻬﺎ ﺟﻲ‬ ‫ﮐﻠﺌﻲ ﺁﺳﻤﺎﻥ ﻫﻴﭡﺎﻥ ﺯﻧﺪﮔﻲ ﮔﺬﺍﺭﻳﻨﺪﺍ ﻫﺌﺎ‪ .‬ﭘﺮ ﻫﻲ ﮘﻮﭞ ﺍﻥ ﻭﻗﺖ ﺟﺎ ﺁﻫﻦ‪ ،‬ﺟﻨﻬﻦ ﺩﺅﺭ ۾‬ ‫ﺍﭸﺎﻥ ﻣ ﻲ ﺟﻮﻥ ﺳﺮﻭﻥ ﻭﺟﻬﻲ ﮔﻬﺮﻥ ﭠﺎﻫﮡ ﺗﺎﺋﻴﻦ ﺍﻧﺴﺎﻧﻲ ﺫﻫﻦ ﻮﻧﻪ ﭘﻬﺘﻮ ﻫﻮ‪.‬‬ ‫ﻭﺭﻱ ﺟ ﻫﻦ ﺍﻧﺴﺎﻧﻲ ﺫﻫﻦ ﺗﺮﻗﻲ ﺌﻲ ﺗﻪ ﻫﻨﻦ ﺟﻲ ﮔﻬﺮﻥ ﺟﻲ ﺟ ﺍﻭﺕ ۾ ﭘﮡ‬ ‫ﺗﺒﺪﻳﻠﻲ ﺁﺋﻲ‪ .‬ﮔﻬﺮ ﺗﺮﻗﻲ ﺮﻱ ﻫﭣ ﺟﻲ ﭠﻬﻴﻞ ﺳﺮﻥ ۽ ﭘﭥﺮﻥ ﺳﺎﻥ ﺟ ﻱ ﺭﺍﺱ ﭤﻴﮡ ﻟﮙﺎ‪.‬‬ ‫ﺍﻫ ﺍ ﮔﻬﺮ ﻣﺴﺘﻄﻴﻞ ﻧﻤﻮﻧﻲ ﺟﺎ ﻭ ﻥ ﭘﮅﺭﻥ ﺳﺎﻥ ۽ ﻫ ﻫﻨﮅ ﮘﺎﻫ ﭤﻴﻞ ﻣﻠﻦ ﭤﺎ‪ .‬ﺍﻫﻲ ﮔﻬﺮ‬ ‫ﭘﮡ ﺍﮖ ﻭﺍﻧﮕﺮ ﭔﻮ ﻥ ﮐﺎﻥ ﺑﭽﺎ َء ﻻ ِء ﻦ ﻗﺪﺭﺗﻲ ﻣﭥﺎﻧﻬﻦ ﭘ ﻦ ﺗﻲ ﺁﺑﺎﺩ ﻴﺎ ﻭﻳﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻫﻮ‬ ‫ﮔﻬﺮﻥ ﺟﻲ ﭜﺘﻴﻦ ﺟﻲ ﭘﻴ ﻫﻪ ۾ ﭘﭥﺮﻥ ﺟﻮ ﺍﺳﺘﻌﻤﺎﻝ ﻨﺪﺍ ﻫﺌﺎ‪ ،‬ﻣﭥﻲ ﺍﻭﺳﺎﺭﻱ ﺳﺮﻥ ﺟﻲ‬ ‫ﻫﻮﻧﺪﻱ ﻫﺌﻲ‪ ،‬ﮀﺘﻮﻥ ﮑﺎﻳﻮﻥ ﭘﺮﮔﺎﺭﻱ ﺳﺎﻥ ﻟﺘﻞ ﻫﻮﻧﺪﻳﻮﻥ ﻫﻴﻮﻥ‪ .‬ﻱ ﮔﻞ ﻣﺤﻤﺪ )‪4200‬‬ ‫ﻕ ﻡ( ۽ ﭘﺎﻧﮅﻱ ﻭﺍﻫﻲ ﻣﺎﻥ ﻫﻦ ﻗﺴﻢ ﺟﻲ ﺍ ﺍﻭﺗﻦ ﺟﺎ ﻧﺸﺎﻥ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻱ ﮔﻞ ﻣﺤﻤﺪ ﺟﺎ‬ ‫ﺭﻫﻮﺍﺳﻲ ﭽﻲ ﻣ ﻲ َء ﺟﻲ ﮔﻬﺮﻥ ۾ ﺭﻫﻨﺪﺍ ﻫﺌﺎ ۽ ﭘﺎﻧﮅﻱ ﻭﺍﻫﻲ ﻣﺎﻥ ﻣﻠﻴﻞ ﮔﻬﺮ ﻣﺴﺘﻄﻴﻞ‬ ‫ﻗﺴﻢ ﺟﺎ ﺁﻫﻦ ۽ ﺍﻧﻬﻦ ﺟﻲ ﭘﻴ ﻫﻪ ﭘﭥﺮ ﺟﻲ ﺭﮐﻴﻞ ﺁﻫﻲ‪ .‬ﺑﺎﻗﻲ ﺍ ﺍﻭﺕ ﭼﻴﺮﻭﻟﻲ ﻳﺎ ﮔﺎﺭﻱ ﺳﺎﻥ‬ ‫ﭤﻴﻞ ﺁﻫﻲ‪ (8) .‬ﺍﻫ ﻱ ﻗﺴﻢ ﺟﺎ ﺭﻫﺎﺋﺸﻲ ﮔﻬﺮ ﺁﻣﺮﻱ ﺟﻲ ﻭﭼﻴﻦ ﺗﻬﻦ ﻣﺎﻥ ﭘﮡ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻫﻦ‬ ‫ﺩﺅﺭ ﺟﻲ ﮘﻮﭠﻦ ﺟﻲ ﺧﺎﺹ ﺧﻮﺑﻲ ﺍﻫﺎ ﺁﻫﻲ ﺟﻮ ﺍﻧﻬﻦ ﺟﻲ ﭼﻮﮄﺍﺭﻱ ﺣﻔﺎﻇﺘﻲ ﻗﻠﻌﺎ ﭠﻬﻴﻞ ﺁﻫﻦ‪.‬‬ ‫ﺁﻣﺮﻱ‪ ،‬ﭤﺮ ﻱ ﮔﺠﻮ‪ ،‬ﻮﻫﺘﺮﺍﺱ ﺑﭡﻲ ۽ ﻮ ﺟﻲ ﺟﻲ ﮐﻮ ﺎﻳﻦ ﻣﺎﻥ ﺍﻫ ﻥ ﺣﻔﺎﻇﺘﻲ ﻗﻠﻌﻦ ﺟﺎ‬ ‫ﺁﺛﺎﺭ ﻣﻠﻴﺎ ﺁﻫﻦ‪(9) .‬‬ ‫ﮔﻬﺮﻥ ﭠﻬﮡ ﺮﻱ ﮔﻬﺮ ۾ ﺍﺳﺘﻌﻤﺎﻝ ﭤﻴﻨﺪ ﺷﻴﻦ ﭠﺎﻫﮡ ﺟﻲ ﭘﮡ ﺿﺮﻭﺭﺕ ﭘﻴﺶ‬ ‫ﺁﺋﻲ‪ .‬ﻧﺌﻴﻦ ﭘﭥﺮ ﺩﻭﺭ ﺟﺎ ﺭﻫﻮﺍﺳﻲ ﺷﺮﻭﻉ ۾ ﺍﻭﺯﺍﺭﻥ ﻃﻮﺭ ﭘﭥﺮ ﮐﻲ ﻭﮄﻳ ﺍﺳﺘﻌﻤﺎﻝ ﻨﺪﺍ‬ ‫ﻫﺌﺎ‪ .‬ﻫﻮ ﭘﭥﺮ ﺟﻮﻥ ﻬﺎ ﻳﻮﻥ‪ ،‬ﺍ ﺎ‪ ،‬ﮐﺮﭘﻴﻮﻥ‪ ،‬ﮀﺮﻳﻮﻥ‪ ،‬ﺟﻨ ‪ ،‬ﻣﺎﻧﻲ ﭘﭽﺎﺋﮡ ﺟﻮ ﭤﻮﭰﻴﻮﻥ‬ ‫ﭠﺎﻫﻴﻨﺪﺍ ﻫﺌﺎ‪ ،‬ﺟﻴ ﻲ ﮔﻬﮣﻮ ﺮﻱ ﭼﻘﻤﻘﻲ ﭘﻬﮡ ﺟﻮﻥ ﻫﻮﻧﺪﻳﻮﻥ ﻫﻴﻮﻥ‪ .‬ﺑﻌﺪ ۾ ﻫﻨﻦ ﺎﭠﻴﻦ‬ ‫۽ ﺗﻴﻠﻴﻦ ﻣﺎﻥ ﻮ ﺮﻳﻮﻥ‪ ،‬ﻣﺎﻧﻲ ﺭﮐﮡ ﺟﻮ ﺩﭔ ﻴﻮﻥ‪ ،‬ﮐﺎﺭﺍ‪ ،‬ﺍﻥ ﺭﮐﮡ ﺟﺎ ﭜﺎﻧ ﺍ ﭠﺎﻫﮡ ﺷﺮﻭﻉ‬ ‫ﻴﺎ‪ ،‬ﺟﻦ ﮐﻲ ﺍﻣﺮ ﻳﺎ ﻣ ﻲ َء ﺳﺎﻥ ﭼﻮﮄﺍﺭﻱ ﻟﻨﺒﻴﻮ ﻭﻳﻨﺪﻭ ﻫﻮ‪ .‬ﺍﻥ ﺋﻲ ﺩﺅﺭ ۾ ﻣ ﻲ ﺟﻲ ﭤﺎﻧﻮﻥ‬ ‫ﭠﺎﻫﮡ ﻃﺮﻑ ﭘﮡ ﺗﺮﻗﻲ ﭤﻲ‪ .‬ﮔﻬﺮﻥ ۾ ﺭﻫﻨﺪ ﻥ ﻣ ﻲ ﻣﺎﻥ ﺍﻫ ﻳﻮﻥ ﺷﻴﻮﻥ ﭠﺎﻫﮡ ﺷﺮﻭﻉ ﻴﻮﻥ‬ ‫‪ ،‬ﺟﻴ ﻲ ﮐﺎﮄﻱ ﺭﮐﮡ ﻻ ِء ﭤﺎﻧﻮﻥ ﻃﻮﺭ ﺍﺳﺘﻌﻤﺎﻝ ﭤﻴﻦ‪ .‬ﭘﻬﺮﻳﺎﻥ ﺗﻪ ﭽﻲ ﻣ ﻲ ﺟﺎ ﺍﮠ ﭘ ﻞ‬ ‫ﺑﺮﺗﻦ ﺗﻴﺎﺭ ﭤﻴﻨﺪﺍ ﻫﺌﺎ‪ ،‬ﺟﻴ ﻲ ﭘﺎﮢﻴﺎﭠﻴﻦ ﺷﻴﻦ ﺟﻲ ﺍﺳﺘﻌﻤﺎﻝ ﻻ ِء ﻧﺎﻗﺺ ﻫﺌﺎ‪ .‬ﺍﻥ ﺮﻱ ﺳﻨﮅﻭ‬ ‫ﻣﺎﭤﺮ ﺟﻲ ﺭﻫﻮﺍﺳﻴﻦ ﺍﻧﻬﻦ ۾ ﺗﺒﺪﻳﻠﻴﻮﻥ ﺁﮢﮡ ﺷﺮﻭﻉ ﻴﻮﻥ‪ .‬ﺍ ﻞ ‪ 4000‬ﻕ ‪ -‬ﻡ ﮄﺍﺭﻱ ﺳﻨﮅ‬

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‫۾ ﻨﭝﺎﺭ ﻲ ﭼ ﺟﻮ ﺑﻨﻴﺎﺩ ﭘﻴﻮ‪ .‬ﻣ ﻲ ﺟﺎ ﭤﺎﻧﻮﻥ ﮘﻮﭠﻦ ﺟﺎ ﻣﺤﻨﺘﻲ ﻨﭝﺮ ﭼ ﺗﻲ ﭠﺎﻫﻲ‪،‬‬ ‫ﺍﻧﻬﻦ ﮐﻲ ﺁﻭﻳﻦ ۾ ﭘﭽﺎﺋﮡ ﻟﮙﺎ‪ .‬ﻨﭝﺮ ﺟﻲ ﭼ ﭤﺎﻧﻮﻥ ﺟﻲ ﺑﻨﺎﻭﺕ ۾ ﻋﺠﻴﺐ ﺗﺒﺪﻳﻠﻲ ﺁﮢﻲ‬ ‫ﮀ ﻱ ۽ ﻣ ﻲ ﺟﺎ ﻧﻔﻴﺲ ﺑﺮﺗﻦ ﺗﻴﺎﺭ ﭤﻴﮡ ﻟﮙﺎ‪ (10) .‬ﺍﻥ ﺩﻭﺭ ﺟﻲ ﺁﺑﺎﺩﻳﻦ ﻠﻲ ﮔﻞ ﻣﺤﻤﺪ ۽‬ ‫ﻣ ﻳﮕ ﻣﺎﻥ ﻣﻠﻴﻞ ﭤﺎﻧﻮﻥ ﭼ ﺗﻲ ﭠﻬﻴﻞ ﻣﻠﻦ ﭤﺎ‪ (11) .‬ﺟﻦ ﺗﻲ ﺍﮘﺘﻲ ﻫﻠﻲ ﻧﻘﺶ ﻧﮕﺎﺭﻱ َء‬ ‫ﺟﻮ ﻢ ﭘﮡ ﭤﻴﮡ ﺷﺮﻭﻉ ﭤﻴﻮ‪ .‬ﻫﺘﺎﻥ ﺟﺎ ﻨﭝﺮ ﭤﺎﻧﻮﻥ ﮐﻲ ﺧﻮﺑﺼﻮﺭﺕ ﺑﻨﺎﺋﮡ ﻻ ِء ﺍﻧﻬﻦ ﺗﻲ‬ ‫ﺭﻧﮕﻴﻦ ﭼ ﺴﺎﻟﻲ ﺮﮠ ﻟﮙﺎ‪ .‬ﺭﺍﮢﺎ ﮔﻨﺪﺋﻲ ﻣﺎﻥ ﻣﻠﻴﻞ ﭤﺎﻧﻮﻥ ﺗﻲ ﮘﺎ ﻫﻲ ۽ ﻫﻴ ﻱ ﺭﻧﮓ ﺟﺎ ﺗﻬﻪ‬ ‫ﭼ ﻫﻴﻞ ﺁﻫﻦ ۽ ﺍﻧﻬﻦ ﻣﭥﺎﻥ ﺎﺭﻱ ﺭﻧﮓ ﺟﻲ ﻣﺼﺎﻟﺤﻲ ﺟﻲ ﭼ ﺴﺎﻟﻲ ﭤﻴﻞ ﺁﻫﻲ‪ .‬ﺁﻣﺮﻱ ﻣﺎﻥ‬ ‫ﻣﻠﻴﻞ ﭤﺎﻧﻮﻥ ﺟﻲ ﺗﺮﻱ ﺗﻲ ﭤﻠﻬﻦ ﺎﺭﻥ ﭘ ﻦ ﺗﻲ ﻻﮘﻴﺘﺎ ﻨ ﺍ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻨ ﻥ ﺟﻲ ﭘﺎﺳﻦ‬ ‫۾ ﮘﺎ ﻫﻮ ﺭﻧﮓ ﭜﺮﻳﻞ ﺁﻫﻲ‪ .‬ﻟﺌﻤﺒﺮ ﺍﻥ ﺩﺅﺭ ﺟﻲ ﻣﺎﮢﻬﻦ ﺟﻲ ﭤﺎﻧﻮﻥ ﺑﺎﺑﺖ ﭔﮅﺍﺋﻲ ﭤﻮ ﺗﻪ‪“ ،‬ﻫﻮ‬ ‫ﭠ ﺮ ﺗﻲ ﺎﺭﻱ ﻳﺎ ﮘﺎ ﻫﻲ ﺭﻧﮓ ﺳﺎﻥ ﭼ ﺴﺎﻟﻲ ﻨﺪﺍ ﻫﺌﺎ ۽ ﺍﻧﻬﻦ ﺗﻲ ﺟﺎﻣﻴ ﺮﻱ ﺟﻲ‬ ‫ﺷ ﻠﻴﻦ ﺟﻬ ﺍ ﭼ ﮃﻧﺪﺍ ﻫﺌﺎ‪ (12) ”.‬ﻮﺋﻴ ﺎ ﺟﻲ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﻣﺎﻥ ﻣﻠﻴﻞ ﭤﺎﻧﻮﻥ ﺟﻮ ﺭﻧﮓ‬ ‫ﺑﺎﺩﺍﻣﻲ ﻣﻠﻲ ﭤﻮ ۽ ﺍﻧﻬﻦ ﺗﻲ ﭜﻮﺭﻱ ﺭﻧﮓ ﺳﺎﻥ ﻧﻘﺶ ﻧﮕﺎﺭﻱ ﭤﻴﻞ ﺁﻫﻲ‪ .‬ﺍﻫﻲ ﭤﺎﻧﻮﻥ ‪ 4‬ﻫﺰﺍﺭ‬ ‫ﻣﻠﻴﻞ ﭤﺎﻧﻮﻥ ﺗﻲ ﺍﺳﺎﻥ ﮐﻲ‬ ‫ﻕ ‪ -‬ﻡ ﺟﺎ ﺁﻫﻦ‪ .‬ﻭﺭﻱ ﺍﮘﺘﻲ ﻧﺎﻝ ﻣﺎﻥ ﻣﻠﻴﻞ ﭤﺎﻧﻮﻥ ۽ ﺁﻣﺮﻱ ﻣﺎﻥ‬ ‫ﺷﻴﻨﻬﻦ‪ ،‬ﻣﮁﻴﻦ‪ ،‬ﮂﮘﻲ ۽ ﭘﮑﻴﻦ ﮐﺎﻥ ﺳﻮﺍ ِء ﭘﭙﺮ ﺟﻲ ﭘﻨﻦ ﺟﺎ ﻧﻘﺶ ُﺍ ﺮﻳﻞ ﻣﻠﻦ ﭤﺎ‪(13) .‬‬ ‫ﺷﺮﻭﻉ ﺷﺮﻭﻉ ۾ ﺟﻴ ﻲ ﭤﺎﻧﻮﻥ ﭠﻬﮡ ﻟﮙﺎ‪ ،‬ﭘﻬﺮﻳﺎﻥ ﺍﻧﻬﻦ ﺗﻲ ﺳﺎﺩﻱ ﻗﺴﻢ ﺟﻲ ﭼ ﺴﺎﻟﻲ‬ ‫ﭤﻴﻨﺪﻱ ﻫﺌﻲ‪ ،‬ﺟﻨﻬﻦ ۾ ﺍ ﺜﺮ ﺟﺎﻧﻮﺭﻥ ﺟﻮ ﻥ ﺷ ﻠﻴﻮﻥ ﭼ ﻴﻞ ﻫﻮﻧﺪﻳﻮﻥ ﻫﻴﻮﻥ‪ .‬ﺍﻥ ﻗﺴﻢ ﺟﺎ‬ ‫ﭤﺎﻧﻮﻥ ‪ 6‬ﻫﺰﺍﺭ ﻕ ‪ -‬ﻡ ﮐﺎﻥ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺍﻧﺪﺭ ﺭﺍﺋﺞ ﻫﺌﺎ‪ .‬ﺑﻌﺪ ۾ ﺍﻧﻬﻦ ﭤﺎﻧﻮﻥ ۾ ﺗﺮﻗﻲ ﭤﻴﮡ‬ ‫ﺷﺮﻭﻉ ﭤﻲ‪ .‬ﺍ ﻞ ‪ 3500‬ﻕ ‪ -‬ﻡ ﮄﺍﺭﻱ ﭤﺎﻧﻮﻥ ﺗﻲ ﺟﺎﻧﻮﺭﻥ ﺟﻮﻥ ﺷ ﻠﻴﻮﻥ ﭼ ﮡ ﺟﻮ ﻢ‬ ‫ﺑﻨﺪ ﭤﻲ ﻭﻳﻮ ۽ ﺍﻥ ﺟﻲ ﺟﺎ ِء ﺟﺎﻣﻴ ﺮﻱ ﺟﻲ ﮐﻴﻦ ۽ ﺭﻧﮓ ﺑﺮﻧﮕﻲ ﻧﻤﻮﻧﻦ ﻭﺭﺗﻲ‪(14) .‬‬ ‫ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﺭﻫﻮﺍﺳﻴﻦ ‪ 4000‬ﻕ ‪ -‬ﻡ ﮄﺍﺭﻱ ﮄﺍﺕ ﭘﮡ ﮘﻮﻟﻬﻲ ﻟﮅﻱ‪ (15) .‬ﻫﻮ‬ ‫ﺷﺮﻭﻋﺎﺕ ۾ ﺎﻣﻲ ﻣﺎﻥ ﭘﻨﻬﻨﺠﻲ ﻫﺎﺭ ﺳﻴﻨﮕﺎﺭ ﺟﻮﻥ ﺷﻴﻮﻥ ﭠﺎﻫﮡ ﻟﮙﺎ‪ (16) .‬ﺑﻌﺪ ۾ ﺎﻣﻲ ﻣﺎﻥ‬ ‫ﻬﺎ ﻳﻮﻥ‪ ،‬ﺁﺭﺍ‪ ،‬ﭜﺎﻻ ۽ ﭼﻮ ﻳﻮﻥ ﻭﻏﻴﺮﻩ ﭠﻬﮡ ﻟﮙﻴﻮﻥ‪ .‬ﺟﻨﻬﻦ ﺟﺎ ﺁﺛﺎﺭ ﻣﺎﻫﺮﻥ ﻧﺎﻝ‪ ،‬ﺁﻣﺮﻱ‪،‬‬ ‫ﻮ ﺟﻲ ۽ ﻠﻲ ﮔﻞ ﻣﺤﻤﺪ ﺟﻲ ﺁﺛﺎﺭﻥ ﻣﺎﻥ ﮘﻮﻟﻬﻲ ﻟﮅﺍ ﺁﻫﻦ‪ (17) .‬ﻠﻲ ﺟﻲ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ‬ ‫ﻣﺎﻥ ﺍﻥ ﺳﻠﺴﻠﻲ ۾ ﺍﮘﺘﻲ ﭤﻴﻞ ﺍﻭﺳﺮ ﺟﻮ ﭘﺘﻮ ﭘﻮﻱ ﭤﻮ‪ .‬ﻫﺘﺎﻥ ﺟﺎ ﻣﺎﮢﻬﻮ ﻧﻪ ﺻﺮﻑ ﺎﻣﻲ ﺟﻲ‬ ‫ﺍﺳﺘﻌﻤﺎﻝ ﮐﺎﻥ ﻭﺍﻗﻒ ﻫﺌﺎ‪ ،‬ﭘﺮ ﻫﻮ ﺎﻣﻲ ۽ ﻦ ﮐﻲ ﭘﮕﻬﺎﺭﻱ ﻨﺠﻬﻲ ﺟﻮﻥ ﺷﻴﻮﻥ ﭠﺎﻫﮡ ﭘﮡ‬ ‫ﭴﺎﮢﻨﺪﺍ ﻫﺌﺎ‪ .‬ﮄﺍﺕ ﺟﻲ ﻭﮄﻳ ﺍﺳﺘﻌﻤﺎﻝ ﺟﺎ ﺛﺒﻮﺕ ﻣﺎﻫﺮﻥ ﻮﻫ ﺮﺍﺱ ﺑﭡﻲ ﻣﺎﻥ ﭘﮡ ﻫﭣ ﻴﺎ‬ ‫ﺁﻫﻦ‪ .‬ﺁﺛﺎﺭ ﻗﺪﻳﻤﻪ ﺟﺎ ﻣﺎﻫﺮ ﺍﻥ ﮘﺎﻟﻬﻪ ﺗﻲ ﻣﺘﻔﻖ ﺁﻫﻦ ﺗﻪ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ۾ ﻧﺌﻮﻥ ﭘﭥﺮ ﺩﻭﺭ ‪ 6‬ﻫﺰﺍﺭ ﻕ‬ ‫ ﻡ ﮐﺎﻥ ‪ 4‬ﻫﺰﺍﺭ ﻕ ‪ -‬ﻡ ﺗﺎﺋﻴﻦ ﻫﻠﻴﻮ‪ .‬ﺑﻌﺪ ۾ ‪ 4‬ﻫﺰﺍﺭ ﻕ ‪ -‬ﻡ ۾ ﻫﺘﺎﻥ ﺟﻲ ﻣﺎﮢﻬﻦ ﮄﺍﺕ‬‫ﮘﻮﻟﻬﻲ ﻟﮅﻱ ۽ ﻫﻮ ﺎﻣﻲ ۽ ﻦ ﮐﻲ ﭘﮕﻬﺎﺭﻱ )ﺭﺟﺎﺋﻲ( ﺍﺳﺘﻌﻤﺎﻝ ﺮﮠ ﻟﮙﺎ‪.‬‬ ‫ﺯﺭﺍﻋﺖ ﺟﻲ ﺍﻭﺝ ۽ ﮘﻮﭠﻦ ﺟﻲ ﺑﻨﻴﺎﺩ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺍﻧﺪﺭ ﻴﺘﺮﺍﺋﻲ ﻭﺍﮂﺍ‪ ،‬ﺭﺍﺯﺍ‪،‬‬ ‫ﻨﭝﺮ ﭘﻴﺪﺍ ﺮﻱ ﻭﺭﺗﺎ ۽ ﻫﺘﺎﻥ ﺟﺎ ﻭﺍﭘﺎﺭﻱ ﭽﻲ ﻣﺎﻝ ﮐﻲ ﻫﭣ ﺮﮠ ﻻ ِء ﭔﺎﻫﺮ ﻧ ﺮﻱ ﭘﻴﺎ‪.‬‬ ‫ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻮﻥ ﭔﻴ ﻳﻮﻥ ﺳﻤﻨ ﻥ ﺟﺎ ﺳﻴﻨﺎ ﭼﻴﺮﻳﻨﺪﻳﻮﻥ ﻭﭸﻲ ﺁﻓﺮﻳ ﺎ ۽ ﺍﭜﺮﻧﺪﻱ ﺍﻳﺸﻴﺎ ۾‬ ‫ﭘﻬﺘﻴﻮﻥ‪ .‬ﻫﻲ ﺩﻧﻴﺎ ﺟﻮ ﺍ ﻴﻠﻮ ﺋﻲ ﺧﻄﻮ ﻫﻴﻮ‪ ،‬ﺟﺘﺎﻥ ﺍﻭﺍﺋﻞ ۾ ﺗﻬﺬﻳﺐ ﻳﺎﻓﺘﻪ ﺍﻧﺴﺎﻥ ﭔﺎﻫﺮﻳﻦ‬ ‫ﺩﻧﻴﺎ ۾ ﭘﮑ ﺟﮡ ﻟﮙﺎ ۽ ﭘﻨﻬﻨﺠﻲ ﻻﺗﻌﺪﺍﺩ ﺻﻼﺣﻴﺘﻦ ﺳﺎﻥ ﻫﻦ ﮄﺭﺗﻲ ﮐﻲ ﺭﻧﮕﻴﻨﻲ ﺑﺨﺸﻲ‪،‬‬ ‫ﺑﺮﭘ ﻦ ۾ ﺑﺎﺯﺍﺭﻳﻮﻥ ﻟﮙﺎﺋﻲ ﮀ ﻳﻮﻥ‪ .‬ﻫ ﻣﺎﻫﺮ ﭘﻮ ﺎ ﺍﻥ ﺩﺅﺮ ﺟﻲ ﺳﻨﮅﻳﻦ ﺑﺎﺑﺖ ﻟﮑﻲ ﭤﻮ‬ ‫ﺗﻪ “ﻗﺪﻳﻤﻪ ﺩﻭﺭ ۾ ﺳﻨﮅﻭ ﻧﺪﻱ ﺟﻲ ﻣﻬﺎ ﻱ ﺗﻲ ﺳﺎﻣﻮﻧ ﻱ ﺳﻔﺮ ﻨﺪ ﭰ ﺕ‪ ،‬ﻫﻨﺮﻣﻨﺪ ۽ ﻫﻤﺖ‬ ‫ﻭﺍﺭﺍ ﻣﺎﮢﻬﻮ ﺭﻫﻨﺪﺍ ﻫﺌﺎ‪ .... ،‬ﺟﻦ ﺟﻲ ﻧﺘﻴﺠﻲ ﻃﻮﺭ ﺳﭝﻴﺘﺎ ﮐﻲ ﺍﻭﺝ ﻣﻠﻲ‪ (18) ”.‬ﻭﺭﻱ‬ ‫ﻫ ﭔﺌﻲ ﻣﺎﻫﺮ ﻓﺮﮔﻮﺳﻦ ﮐﻲ ﺑﻪ ﭔﮅﻧﺪﺍ ﻫﻠﻮ‪ ،‬ﺟﻴ ﻮ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﮐﻲ ﻣ ﻤﻞ ﺩﻧﻴﺎ ﺳﻤﺠﻬﻲ‬ ‫ﭤﻮ‪“ ،‬ﺳﻨﮅ ﻣﺎﻥ ﺳﻨﮅﻭ ﻧﺪﻱ ﺭﺳﺘﻲ ﺫﺍﺗﻴﻦ ﭘﭡﻴﺎﻥ ﺫﺍﺗﻴﻮﻥ ۽ ﺑﻴﺸﻤﺎﺭ ﻣﺎﮢﻬﻮ ﭔﺎﻫﺮ ﻭﻳﺎ ﺁﻫﻦ‪ ،‬ﺟﻦ‬ ‫ﺗﻬﺬﻳﺐ ﺟﻮ ﭰﻬﻼ ُء ﻴﻮ ﺁﻫﻲ ‪ ....‬۽ ﺳﻨﮅ ﻫﻨﺪ ﻫ ﻣ ﻤﻞ ﺩﻧﻴﺎ ﺁﻫﻲ‪ (19) ”.‬ﺳﺒﻂ ﺣﺴﻦ‬ ‫ﭼﻮﻱ ﭤﻮ ﺗﻪ‪“ ،‬ﻫﺘﺎﻥ ﺟﻮﻥ ﭔﻴ ﻳﻮﻥ ﻣﺎﻝ ﺳﺎﻥ ﻟ ﺟﻲ ﻣ ﺮﺍﻥ ﺟﻲ ﻨﺎﺭﻱ ﺳﺎﻥ ﺑﺤﺮ ﻋﺮﺏ ۽‬ ‫ﺧﻠﻴﺞ ﻓﺎﺭﺱ ﭙﻲ ﺳﻮﻣﻴﺮﻱ ﺑﻨﺪﺭﮔﺎﻫﻦ ﺍﻧﻬﻦ ﻭﻳﻨﺪﻳﻮﻥ ﻫﻴﻮﻥ‪(20) ”.‬‬

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‫ﻫﻦ ﺩﺅﺭ ۾ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﺎ ﺑﺎﺷﻨﺪﺍ ﭔﺎﻫﺮ ﻭﭸﮡ ﺷﺮﻭﻉ ﭤﻴﺎ ﻫﺌﺎ ۽ ﺩﻧﻴﺎ ﺟﻲ ﻣﺨﺘﻠﻒ‬ ‫ﭰﻬﻼﺋﻲ ﺭﻫﻴﺎ ﻫﺌﺎ‪ .‬ﻫﻨﻦ ﺟﻮﻥ ﭔﻴ ﻳﻮﻥ ﺳﻤﻨ ﺟﺎ ﺳﻴﻨﺎ‬ ‫ﻨ ﻥ ۾ ﭘﻬﭽﻲ ﭘﻨﻬﻨﺠﻮ ﻋﻠﻢ ۽ ﻫﻨﺮ‬ ‫ﭼﻴﺮﻳﻨﺪﻳﻮﻥ ﺁﻓﺮﻳﻘﺎ ۽ ﻋﺮﺏ ﻣﻠ ﻦ ﺍﻧﻬﻦ ُﺍﺳﻬﻲ ﺭﻫﻴﻮﻥ ﻫﻴﻮﻥ‪ .‬ﺟﺘﻲ ﺍﭸﺎ ﺍﻧﺴﺎﻧﻲ ﺍﺭﺗﻘﺎ‬ ‫ﭘﻨﻬﻨﺠﻲ ﭔﺎﻟ ﭙﮡ ﺟﻲ ﺩﺅﺭ ۾ ﻫﺌﻲ‪ .‬ﺁﺛﺎﺭ ﻗﺪﻳﻤﻪ ﺟﻮ ﻫ ﻭ ﻭ ﻣﺎﻫﺮ ﺍ ﺮ ﺍﻳﻢ ﺁﺭ ﻣﻐﻞ ﺍﻥ‬ ‫ﺩﺅﺭ ﺟﻲ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﺭﻫﻮﺍﺳﻴﻦ ﺟﻲ ﺑﻴﻦ ﺍﻻﻗﻮﺍﻣﻲ ﻭﺍﭘﺎﺭ ﺑﺎﺑﺖ ﻫﻦ ﻃﺮﺡ ﺭﻗﻤﻄﺮﺍﺯ ﺁﻫﻲ‬ ‫ﺗﻪ‪“ ،‬ﮘﻮﭠﺎﮢﻲ ﺛﻘﺎﻓﺖ ﺟﻲ ﻣﺎﮢﻬﻦ ﺟﻮ ﻭﺍﭘﺎﺭﻱ ﺭﺍﺑﻄﻮ ﻧﻪ ﺻﺮﻑ ﭘﻨﻬﻨﺠﻦ ﺷﻬﺮﻥ ﺗﺎﺋﻴﻦ ﻣﺤﺪﻭﺩ‬ ‫ﻫﻴﻮ‪ ،‬ﭘﺮ ﻫﻨﻦ ﺟﻮ ﻭﺍﭘﺎﺭ ﭔﺎﻫﺮﻳﻦ ﻣﻠ ﻦ ﺳﺎﻥ ﭘﮡ ﻫﻠﻨﺪ ﻫﻮ‪ .‬ﻫﻮ ﺍﻳﺮﺍﻥ‪ ،‬ﮔﻠﻒ ﺟﻲ ﺭﻳﺎﺳﺘﻦ‪،‬‬ ‫ﻋﺮﺏ ﺭﻳﺎﺳﺘﻦ ۽ ﻣﻴﺴﻮﭘﻮ ﻴﻤﺎ ﺳﺎﻥ ﭘﮡ ﻭﺍﭘﺎﺭ ﻨﺪﺍ ﻫﺌﺎ‪ (21) .‬ﺍﻥ ﻭﺍﭘﺎﺭ ﺟﺎ ﺛﺒﻮﺕ ﻣﺎﻫﺮﻥ ﮐﻲ‬ ‫ﺁﻣﺮﻱ ﻣﺎﻥ ﭘﮡ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺎﭘﺮ ﺟﻮ ﺳﺎﻣﺎﻥ ﺟﻴ ﻮ ﻏﺎﺯﻱ ﺷﺎﻫﻪ‪ ،‬ﻮﻫ ﺮﺍﺱ ﺑﭡﻲ‪ ،‬ﻟﻮﻫﺮﻱ‪،‬‬ ‫ﺁﻣﺮﻱ ۽ ﻮ ﺟﻲ ﻣﺎﻥ ﻣﻠﻴﻮ ﺁﻫﻲ‪ ،‬ﺳﻮ ﻭﺍﭘﺎﺭ ﺭﺳﺘﻲ ﭔﺎﻫﺮﺍﻥ ﮔﻬﺮﺍﻳﻮ ﻭﻳﻨﺪﻭ ﻫﻮ‪(22) .‬‬ ‫ﺳﻨﮅﻭ ﻣﺎﭤﺮ ۾ ﻫﻦ ﺩﺅﺭ ﺟﻲ ﻣﺎﮢﻬﻦ ﺟﻲ ﺳﻤﺎﺟﻲ ﺯﻧﺪﮔﻲ ﺗﻲ ﻧﻈﺮ ﻭﺟﻬﮡ ﺳﺎﻥ‬ ‫ﻣﻌﻠﻮﻡ ﭤﺌﻲ ﭤﻮ ﺗﻪ ﺍﻥ ﻭﻗﺖ ﻣﺎﮢﻬﻮ ﺧﺎﻧﺪﺍﻧﻦ ۽ ﺑﺮﺍﺩﺭﻳﻦ ﮐﺎﻥ ﺍﮘﺘﻲ ﻭﮄﻱ ﻗﺒﻴﻠﻦ ﺟﻲ ﺻﻮﺭﺕ‬ ‫۾ ﻣﻨﻈﻢ ﭤﻲ ﭼ ﺎ ﻫﺌﺎ ۽ ﺍﻥ ﻭﻗﺖ ﻣﻌﺎﺷﺮﻱ ﺟﻮ ﺑﻨﻴﺎﺩ ﻗﺒﻴﻼﺋﻲ ﻫﻴﻮ‪ (23) .‬ﺍﻫﻲ ﻗﺒﻴﻼ ﺧﻮﻧﻲ‬ ‫ﺭﺷﺘﻴﺪﺍﺭﻱ ﺗﻲ ﭔﮅﻝ ﻫﻮﻧﺪﺍ ﻫﺌﺎ‪ .‬ﺟﻦ ﺟﻲ ﺯﻧﺪﮔﻲ ﺟﻲ ﺗﻌﻤﻴﺮ ﺟﻤﻬﻮﺭﻱ ﺍﺻﻮﻟﻦ ﺗﻲ ﭤﻴﻨﺪﻱ‬ ‫ﻫﺌﻲ‪ .‬ﺍﻧﻬﻦ ﻗﺒﻴﻠﻦ ﺟﻲ ﺳﺮﺑﺮﺍﻫﻲ ﺑﺰﺭﮒ ﻣﺮﺩﻥ ﻳﺎ ﻋﻮﺭﺗﻦ ﺟﻲ ﻫﭥﻦ ۾ ﻫﻮﻧﺪﻱ ﻫﺌﻲ‪.‬‬ ‫ﻗﺒﻴﻠﻲ ﺟﻮ ﺳﺮﺑﺮﺍﻫﻪ ﺳﭛ ﻓﺮﺩ ﮔ ﺟﻲ ﭼﻮﻧ ﻳﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻗﺒﻴﻠﻦ ۾ ﻣﻨﻈﻢ ﭤﻴﮡ ﺮﻱ ﻣﺎﮢﻬﻮ ﭘﺎﮠ‬ ‫ﮐﻲ ﺍﮖ ﮐﺎﻥ ﻭﮄﻳ ﻣﺤﻔﻮﻁ ﺗﺼﻮﺭ ﺮﮠ ﻟﮙﺎ‪ .‬ﻫﻦ ﺩﺅﺭ ۾ ﭘﮡ ﺍﮖ ﺟﻴﺎﻥ ﻨﻬﻦ ﺑﻪ‬ ‫ﺣ ﻮﻣﺖ‪ ،‬ﺭﻳﺎﺳﺖ ﻳﺎ ﻗﺎﻧﻮﻥ ﺟﻮ ﺗﺼﻮﺭ ﻣﻮﺟﻮﺩ ﻮ ﻧﻪ ﻫﻴﻮ‪ .‬ﻗﺒﻴﻠﻲ ﺟﺎ ﻣ ﺋﻲ ﻓﺮﺩ ﻗﺒﻴﻠﻲ‬ ‫ﺟﻲ ﮔ ﻳﻞ ﺭﻭﺍﻳﺘﻦ ﺟﻮ ﺍﺣﺘﺮﺍﻡ ﻨﺪﺍ ﻫﺌﺎ ۽ ﺟﻴ ﻫﻦ ﻮ ﺑﻪ ﻗﺒﻴﻠﻲ ﺟﻮ ﻓﺮﺩ ﻣﻘﺮﺭ ﭤﻴﻞ‬ ‫ﺍﺻﻮﻟﻦ ﺟﻲ ﺍﻧﺤﺮﺍﻓﻲ ﻨﺪﻭ ﻫﺌﻮ ﺗﻪ ﻗﺒﻴﻠﻲ ﺟﺎ ﺳﭛ ﻓﺮﺩ ﺍﻥ ﻋﻤﻞ ﮐﺎﻥ ﻧﻪ ﺻﺮﻑ ﺭﻭ ﻴﻨﺪﺍ‬ ‫ﻫﺌﺎ ﭘﺮ ﺯﺑﺮﺩﺳﺘﻲ ﺍﻧﻬﻦ ﺍﺻﻮﻟﻦ ﺗﻲ ﻫﻠﮡ ﻻ ِء ﻣﺠﺒﻮﺭ ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﺟﻨﻬﻦ ﺮﻱ ﻗﺒﻴﻼﺋﻲ‬ ‫ﺭﻳﺘﻮﻥ ﺭﺳﻤﻮﻥ ۽ ﺭﻭﺍﻳﺘﻮﻥ ﻣﻀﺒﻮﻁ ﮐﺎﻥ ﻣﻀﺒﻮﻁ ﺗﺮ ﭤﻴﮡ ﻟﮙﻴﻮﻥ‪ .‬ﻫﻦ ﺩﺆﺭ ۾ ﺍﭸﺎﻥ‬ ‫ﻋﻼﺋﻘﺎﺋﻲ ﺣﺪﺑﻨﺪﻳﻮﻥ ﻗﺒﻴﻠﻦ ﺟﻲ ﺑﻨﻴﺎﺩ ﺗﻲ ﭔﮅﻝ ﻫﻴﻮﻥ‪ .‬ﻫﺮﻫ ﻗﺒﻴﻠﻮ‪ ،‬ﺟﻴ ﻮ ﻫﺰﺍﺭﻳﻦ‪،‬‬ ‫ﻟﮑﻴﻦ ﻣﺎﮢﻬﻦ ﺗﻲ ﻣﺸﺘﻤﻞ ﻫﻮﻧﺪﻭ ﻫﻮ‪ ،‬ﺳﻮ ﻨﻬﻦ ﺯﺭﺧﻴﺰ ﻋﻼﺋﻘﻲ ﺗﻲ ﻗﺎﺑﺾ ﭤﻲ ﺍﺗﻲ ﭘﺎﮠ‬ ‫ﮐﻲ ﻣﻨﻈﻢ ۽ ﻣﻀﺒﻮﻁ ﻨﺪﻭ ﻫﻮ‪ .‬ﺍﻫﺎﺋﻲ ﺩﻧﻴﺎ ۽ ﺍﻫﻮ ﺧﻄﻮ ﺍﻥ ﻗﺒﻴﻠﻲ ﺟﻲ ﺳﭵﻲ ﺎﺋﻨﺎﺕ‬ ‫ﻫﻮﻧﺪﻭ ﻫﻮ‪ .‬ﺟﻴ ﻫﻦ ﻮ ﭔﻴﻮ ﻗﺒﻴﻠﻮ ﺍﻥ ﺟﻲ ﺣﺪﻥ ﺍﻧﺪﺭ ﺩﺧﻞ ﺍﻧﺪﺍﺯﻱ ﻨﺪﻭ ﻫﻮ ﺗﻪ ﻗﺒﻴﻠﻲ‬ ‫ﺟﺎ ﻣ ﺋﻲ ﻓﺮﺩ ﻣﻨﻈﻢ ﭤﻲ‪ ،‬ﺍﻥ ﺳﺎﻥ ﺟﮅ ﺟﻮ ﻴﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻣﺨﺘﻠﻒ ﻗﺒﻴﻼ ﺟﻴ ﻲ ﻣﺨﺘﻠﻒ ﺧﻄﻦ‬ ‫ﺍﻧﺪﺭ ﻣﻨﻈﻢ ﭤﻲ ﺭﻫﻴﺎ ﻫﺌﺎ‪ ،‬ﺍﻧﻬﻦ ﭘﻨﻬﻨﺠﻲ ﭘﻨﻬﻨﺠﻲ ﭔﻮﻟﻲ ﮐﻲ ﺍﺧﺘﻴﺎﺭ ﺮﻱ‪ ،‬ﺍﻥ ﮐﻲ ﻭﮄﺍﺋﮡ‬ ‫ﻭﻳﺠﻬﺎﺋﮡ ﺷﺮﻭﻉ ﻴﻮ‪ .‬ﭔﻮﻟﻲ ﺍﭸﺎ ﺍﺑﺘﺪﺍﺋﻲ ﺷ ﻞ ۾ ﻫﺌﻲ ۽ ﻧﻪ ﺻﺮﻑ ﻟﮑﻲ ﺎ ﻧﻪ ﻭﻳﻨﺪﻱ‬ ‫ﻫﺌﻲ ﭘﺮ ﺍﭸﺎﻥ ﺧﻴﺎﻟﻦ ﺟﻲ ﺍﻇﻬﺎﺭ ﺟﻲ ﻟﺤﺎﻅ ﮐﺎﻥ ﺍﮢﭙﻮﺭﻱ ﻫﺌﻲ‪ .‬ﻗﺒﻴﻠﻦ ﺍﻧﺪﺭ ﺍﭸﺎ ﺁﺯﺍﺩ ﺟﻨﺴﻲ‬ ‫ﺗﻌﻠﻘﺎﺗﻦ ﺟﻮ ﺭﻭﺍﺝ ﻫﻴﻮ‪ ،‬ﺟﻴ ﻮ ﺟﻴﺌﻦ ﭘﻮ ِء ﺗﻴﺌﻦ ﻤﺰﻭﺭ ﭤﻲ ﺭﻫﻴﻮ ﻫﻮ‪ .‬ﭘﻮ ِء ﺑﻪ ﭔﺎﺭ ﺟﻲ‬ ‫ﻧﺴﺐ ﺟﻮ ﺳﻠﺴﻠﻮ ﻣﺎ ُء ﮐﺎﻥ ﺷﺮﻭﻉ ﭤﻴﻨﺪﻭ ﻫﻮ‪.‬‬ ‫ﻫﻦ ﺩﺅﺭ ﺟﻲ ﺳﻤﺎﺝ ﺗﻲ ﻧﻈﺮ ﻭﺟﻬﮡ ﺳﺎﻥ ﭔﻲ ﺟﻴ ﺎ ﮘﺎﻟﻬﻪ ﻣﻌﻠﻮﻡ ﭤﺌﻲ ﭤﻲ ﺳﺎ ﺍﻫﺎ‬ ‫ﺁﻫﻲ ﺗﻪ ﺍﭸﺎ ﺗﺎﺋﻴﻦ ﻫﺘﻲ ﺳﻤﺎﺝ ﻏﻴﺮ ﻃﺒﻘﺎﺗﻲ ﻫﻴﻮ‪ .‬ﻮ ﺑﻪ ﻇﺎﻟﻢ ۽ ﻣﻈﻠﻮﻡ ﻮ ﻧﻪ ﻫﻴﻮ‪ ،‬ﻮ‬ ‫ﺑﻪ ﺁﻗﺎ ۽ ﻣﺤ ﻮﻡ ﻮ ﻧﻪ ﻫﻴﻮ‪ .‬ﺳﭛ ﮔ ﺟﻲ ﻣﺤﻨﺖ ﻨﺪﺍ ﻫﺌﺎ ۽ ﺍﻥ ﺟﻮ ﭰﻞ ﺑﻪ ﮔ ﺟﻲ ﭘﺎﮠ ۾‬ ‫ﻭﺭﻫﺎﺋﻲ ﮐﮣﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻣﺤﻨﺖ ﻫﺮ ﻣﺎﮢﻬﻮ ﻻ ِء ﻻﺯﻡ ﻫﻮﻧﺪﻱ ﻫﺌﻲ‪ ،‬ﻗﺒﻴﻠﻦ ﺟﺎ ﺳﺮﺑﺮﺍﻫﻪ ﭘﮡ ﺍﻥ ۾‬ ‫ﺑﺮﺍﺑﺮ ﺟﻮ ﺣﺼﻮ ﻭﭠﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻫﻦ ﺩﺅﺭ ﺟﻲ ﺳﻤﺎﺟﻲ ﻧﻈﺎﻡ ﮐﻲ ﻣﺎﻫﺮﻥ “ﻗﺪﻳﻢ ﺭﺍﭴﻮﮢﻲ ﻧﻈﺎﻡ”‬ ‫)ﺍﺑﺘﺪﺍﺋﻲ ﻤﻴﻮﻧﺰﻡ( ﺟﻮ ﻧﺎﻟﻮ ﻧﻮ ﺁﻫﻲ‪.‬‬ ‫ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﻫﻦ ﺩﺅﺭ ﺟﻲ ﻣﺎﮢﻬﻦ ﺟﻲ ﻋﻘﻴﺪﻥ ۽ ﺭﻳﺘﻦ ﺭﺳﻤﻦ ﺑﺎﺑﺖ ﺟﻴ ﻲ‬ ‫ﺠﻬﻪ ﻣﻌﻠﻮﻡ ﭤﻴﻮ ﺁﻫﻲ‪ ،‬ﺍﻫﻮ ﻫﻲ ُء ﺁﻫﻲ ﺗﻪ ﺍﻥ ﺩﺅﺭ ﺟﺎ ﻣﺎﮢﻬﻮ ﺍﭲ ﮐﺎﻥ ‪ 8‬ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﮖ ﻣﺌﻠﻦ‬ ‫ﮐﻲ ﺳﺘﻞ ﺗﻮ ﻱ ﻭﻳﭡﻞ ﭔﻨﻬﻲ ﻃﺮﻳﻘﻦ ﺳﺎﻥ ﺩﻓﻦ ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﺍﻫ ﻳﻮﻥ ﺛﺎﺑﺘﻴﻮﻥ ﻣﺎﻫﺮﻥ ﮐﻲ‬

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‫ﻣﻬﺮﮘ ﻫﻪ ﺟﻲ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﻣﺎﻥ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ (24) .‬ﺍﮘﺘﻲ ﻫﻠﻲ ﻫﺘﺎﻥ ﺟﻲ ﺭﻫﻮﺍﺳﻴﻦ ﻣﻴﺘﻦ‬ ‫ﺳﺎﻥ ﮔ ﭤﺎﻧﻮ ﭤﭙﺎ ۽ ﻫﺎﺭ ﺳﻴﻨﮕﺎﺭ ﺟﻮ ﺳﺎﻣﺎﻥ ﺑﻪ ﮔ ﺩﻓﻦ ﺮﮠ ﺷﺮﻭﻉ ﻴﺎ‪ .‬ﺍﻥ ﻗﺴﻢ ﺟﺎ ﺁﺛﺎﺭ‬ ‫ﻧﭛ ﺑﭡﻲ ۽ ﻧﺎﻝ ﻣﺎﻥ ﻣﻠﻴﻞ ﻗﺒﺮﻥ ﻣﺎﻥ ﻣﻠﻴﺎ ﺁﻫﻦ‪ (25) .‬ﺁﻣﺮﻱ َء ﺟﻲ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﻣﺎﻥ ﻣﻌﻠﻮﻡ‬ ‫ﭤﻴﻮ ﺁﻫﻲ ﺗﻪ ﻫﻮ ﻣ ﺩﻥ ﮐﻲ ﺮﻭﻧ ﻭ ﺮﻱ ﭘﻮﺭﻳﻨﺪﺍ ﻫﺌﺎ ۽ ﺍﻫﻲ ﺑﻪ ﻣ ﺩﻥ ﺳﺎﻥ ﮔ ﺿﺮﻭﺭﺕ‬ ‫ﺟﻮ ﺳﺎﻣﺎﻥ ﭘﻮﺭﻳﻨﺪﺍ ﻫﺌﺎ‪ .‬ﺍﻧﻬﻦ ﺁﺛﺎﺭﻥ ﻣﺎﻥ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﺍﻧﻬﻦ ﺭﻫﻮﺍﺳﻴﻦ ﺟﻲ ﻋﻘﻴﺪﻥ ﺑﺎﺑﺖ‬ ‫ﻣﻌﻠﻮﻡ ﭤﺌﻲ ﭤﻮ ﺗﻪ ﻫﻮ ﺍﻥ ﻋﻘﻴﺪﻱ ﺟﺎ ﻫﺌﺎ ﺗﻪ ﻣﺮﮠ ﮐﺎﻥ ﭘﻮ ِء ﺑﻪ ﻣﺎﮢﻬﻮ ﮐﻲ ﻗﺒﺮ ۾ ﺍﻧﻬﻦ ﺷﻴﻦ‬ ‫ﺟﻲ ﺿﺮﻭﺭﺕ ﭘﻮﻱ ﭤﻲ ۽ ﻫﻮ ﺍﻧﺴﺎﻥ ﺟﻲ ﭔﺌﻲ ﺟﻨﻢ ﻳﻌﻨﻲ ﻣﺮﻱ ﻭﺭﻱ ﺯﻧﺪﻫﻪ ﭤﻴﮡ ﻭﺍﺭﻱ‬ ‫ﻋﻘﻴﺪﻱ ﺟﺎ ﻗﺎﺋﻞ ﻫﻴﺎ‪.‬‬ ‫ﮘﻮﭠﺎﮢﻴﻦ ﺯﺭﻋﻲ ﺛﻘﺎﻓﺖ ﺟﻲ ﻭﺳﻨﺪﻳﻦ ﻣﺎﻥ ﻨﻬﻦ ﺑﻪ ﻗﺴﻢ ﺟﻮ ﺑﺖ ﻳﺎ ﭘﻮﭴﺎ ﭘﺎﭞ‬ ‫ﻻ ِء ﻣﻨﺪﺭ ﻭﻏﻴﺮﻩ ﻮ ﻧﻪ ﻣﻠﻴﻮ ﺁﻫﻲ‪ .‬ﺟﻮ ﭼﺌﻲ ﺳﮕﻬﺠﻲ ﺗﻪ ﻫﻮ ﻨﻬﻦ ﺍﻋﻠﻲ ﻫﺴﺘﻲ َء ﺟﻲ‬ ‫ﭘﻮﭴﺎ ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻣﻬﺮ ﮘ ﻫﻪ )‪ 7500‬ﻕ ﻡ( ﺟﻲ ﮐﻮ ﺎﻳﻦ ﻣﺎﻥ ﻣﺎﻫﺮﻥ ﻧﻨﮃ ﺍ ﻧﻨﮃ ﺍ ﺍﻧﺴﺎﻧﻲ ﺑﻮﺗﺎ‬ ‫ﻫﭣ ﻴﺎ ﺁﻫﻦ‪ ،‬ﺟﻦ ﺍﮘﺘﻲ ﻫﻠﻲ ﺯﻧﺎﻧﻦ ﺑﻮﺗﻦ ﺟﻲ ﺷ ﻞ ﺍﺧﺘﻴﺎﺭ ﺌﻲ‪ (26) .‬ﺍﻫ ﻱ ﻗﺴﻢ ﺟﺎ‬ ‫ﺯﻧﺎﻧﺎ ﺑﻮﺗﺎ ‪ 4‬ﻫﺰﺍﺭ ﻕ ‪ -‬ﻡ ﺟﻲ ﭔﻴﻦ ﺁﺑﺎﺩﻳﻦ ﻣﺎﻥ ﺑﻪ ﻭ ﻱ ﺗﻌﺪﺍﺩ ۾ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻠﻲ‪ ،‬ﻣﻴﻬﻲ‪،‬‬ ‫ﺁﻣﺮﻱ ۽ ﻮ ﺟﻲ ﺟﻲ ﮐﻮ ﺎﻳﻦ ﻣﺎﻥ ﺍﻥ ﻗﺴﻢ ﺟﺎ ﻴﺘﺮﺍﺋﻲ ﺯﻧﺎﻧﺎ ﺑﻮﺗﺎ ﻣﻠﻴﺎ ﺁﻫﻦ‪ ،‬ﺟﻦ ﮐﻲ‬ ‫ﻣﺎﻫﺮﻥ “ﮄﺭﺗﻲ‪-‬ﻣﺎﺗﺎ” ﺟﺎ ﺑﺖ ﺳ ﻳﻮ ﺁﻫﻲ‪ .‬ﺍﻫﻲ ﺯﻧﺎﻧﺎ ﺑﻮﺗﺎ ﺿﺮﻭﺭ ﺍﻥ ﻭﻗﺖ ﮐﺎﻥ ﺗﺨﻠﻴﻖ ﭤﻴﮡ‬ ‫ﺷﺮﻭﻉ ﭤﻴﺎ ﻫﻮﻧﺪﺍ‪ ،‬ﺟ ﻫﻦ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺍﻧﺪﺭ “ﻣﺎ ُء ﺁﺩﺭﺷﻲ ﺳﻤﺎﺝ” ﭘﻨﻬﻨﺠﻲ ﭘﻮﺭﻱ ﺟﻮﭜﻦ ﺗﻲ‬ ‫ﻫﻮﻧﺪﻭ‪.‬‬ ‫ﻫﺎﮠ ﺳﻮﺍﻝ ﭤﻮ ﺍﭤﻲ ﺗﻪ ﺍﻥ ﺩﺅﺭ ﺟﺎ ﻣﺎﮢﻬﻮ ﻨﻬﻦ ﻣﺎﻓﻮﻕ ﺍﻟﻔﻄﺮﺕ ﻫﺴﺘﻲ ﺟﻲ‬ ‫ﺑﺪﺭﺍﻥ “ﮄﺭﺗﻲ‪-‬ﻣﺎﺗﺎ” ﺟﺎ ﺑﺖ ﮀﻮ ﭠﺎﻫﻴﻨﺪﺍ ﻫﺌﺎ ۽ ﻫﻮ ﺍﻧﻬﻦ ﺟﻲ ﻋﺒﺎﺩﺕ ﮀﻮ ﻨﺪﺍ ﻫﺌﺎ؟ ﺍﻥ ﺑﺎﺑﺖ‬ ‫ﺳﻤﺎﺟﻲ ﻣﺎﻫﺮﻥ ﺟﻴ ﺎ ﺭﺍ ِء ﻗﺎﺋﻢ ﺌﻲ ﺁﻫﻲ‪ ،‬ﺳﺎ ﻫﻲ َء ﺁﻫﻲ ﺗﻪ ﺟ ﻫﻦ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ‬ ‫ﺭﻫﻮﺍﺳﻴﻦ ﮐﻴﺘﻲ ﺮﮠ ﺟﻲ ﻫﻨﺮ ﺟﻲ ﺷﺮﻭﻋﺎﺕ ﺌﻲ ﺗﻪ ﺍﻥ ﻭﻗﺖ ﺍﻧﺴﺎﻧﻲ ﺳﻤﺎﺟﻲ ۾‬ ‫ﺍﺧﻼﻗﻲ ﻗﺪﺭ ﭘﻴﺪﺍ ﭤﻴﺎ ۽ ﺯﺭﻋﻲ ﺯﻧﺪﮔﻲ ﺍﻧﻬﻦ ﻣﺎﺋﻞ ﭤﻴﮡ ﺑﻌﺪ ﮐﻴﺘ ﺎﺭﻥ ﺗﻲ ﭔﻦ ﻗﺪﺭﺗﻲ ﺷﻴﻦ‬ ‫ﺟﻮ ﺗﻤﺎﻡ ﮔﻬﮣﻮ ﺍﺛﺮ ﭘﻴﻮ ۽ ﺍﻧﻬﻦ ﺷﻴﻦ ﮐﺎﻥ ﻫﻮ ﻣﺘﺎﺛﺮ ﭤﻴﮡ ﮐﺎﻥ ﺳﻮﺍ ِء ﺭﻫﻲ ﻴﻦ ﺳﮕﻬﻴﺎ‪.‬‬ ‫ﺍﻧﻬﻦ ۾ ﭘﻬﺮﻳﻮﻥ ﺯﻣﻴﻦ ۽ ﭔﻴﻮ ﭘﺎﮢﻲ ﻫﻮ‪.‬‬

‫)‪ (1‬ﺯﻣﻴﻦ‬ ‫ﺍﻭﺍﺋﻠﻲ ﺍﻧﺴﺎﻧﻦ ﺯﻣﻴﻦ ﺟﻲ ﭘﻴ ﻣﺎﻥ ﺳﺮﺳﺒﺰ ﺳﻼ ﺍﭜﺮﻧﺪﻱ ﭠﺎ ۽ ﻣﺨﺘﻠﻒ ﺍﻧﺎﺝ‪،‬‬ ‫ﭔﻮ ﺎ ۽ ﻣﻴﻮﻭﺍ ﺯﻣﻴﻦ ﺟﻲ ﭘﺌﺪﺍﺋﺶ ﻫﺌﮡ ﺮﻱ‪ ،‬ﻫﻨﻦ ﮄﺭﺗﻲ َء ﮐﻲ ﺍﻧﺴﺎﻥ ﺟﻲ ﺑﻬﺘﺮ ﺯﻧﺪﮔﻲ ﺟﻮ‬ ‫ﺿﺎﻣﻦ ﭴﺎﮢﻨﺪﻱ‪ ،‬ﺍﻥ ﺟﻲ ﭘﻮﭴﺎ ﺮﮠ ﻟﮙﺎ‪ ،‬۽ ﺍﻥ ﮐﻲ ﻣﺎ ُء ﻮﭠﮡ ﻟﮙﺎ‪ .‬ﮀﻮ ﺟﻮ ﻋﻮﺭﺕ )ﻣﺎ ُء( ۽‬ ‫ﮄﺭﺗﻲ ﭔﺌﻲ ﺗﺨﻠﻴﻖ ﻨﺪ ﺷﻴﻮﻥ ﻫﻴﻮﻥ‪ .‬ﺟ ﻫﻦ ﻋﻮﺭﺕ ﻧﻨﮃ ﺍ ﮔﻼﺏ ﺟﻬ ﺍ ﭼﻬﺮﺍ ﭘﺌﺪﺍ ﭘﺌﻲ‬ ‫ﺮﻱ ﺳﮕﻬﻲ ﺗﻪ ﭔﺌﻲ ﻃﺮﻑ ﮄﺭﺗﻲ ﺟﻲ ﺳﻴﻨﻲ ﻣﺎﻥ ﻣﺨﺘﻠﻒ ﺳﻮﻥ ﻭﺭﻧﺎ ﺳﻨﮓ ۽ ﮘﺎ ﻫﺎ ﺳﺎﻭﺍ‬ ‫ﭔﻮ ﺎ ﺍﭜﺮﻥ ﭘﻴﺎ ۽ ﺍﺗﺎﻥ ﻓﺼﻞ ﺟﻨﻢ ﻭﭠﻦ ﭘﻴﺎ‪ .‬ﺍﻥ ﺮﻱ ﺍﻧﺴﺎﻥ ﺟﻲ ﻣﻦ ۾ ﺍﻧﻬﻦ ﭔﻨﻬﻲ ﺷﻴﻦ‬ ‫ﺳﺎﻥ ﻣﺤﺒﺖ ﺮﮠ ﺍﮠ ُﺮ ﮘﺎﻟﻬﻪ ﻫﺌﻲ‪ .‬ﺍﻥ ﺮﻱ ﺋﻲ ﻫﻨﻦ ﺟﻮ ﻋﻘﻴﺪﻭ ﻫﻮ ﺗﻪ‪ ،‬ﺁﺳﻤﺎﻥ ﮐﻲ ۽‬ ‫ﺳﺘﺎﺭﻥ ﻱ ﮀﻮ ﺳﻮﻥ‪ ،‬ﺍﻥ ﮄﺭﺗﻲ ﺟﻲ ﮄﻭ ﮀﻮ ﻧﻪ ﭼﻤﻮﻥ‪ ،‬ﺟﻴ ﺎ ﺍﺳﺎﻥ ﺟﻲ ﺑﻬﺘﺮﻳﻦ ﺯﻧﺪﮔﻲ‬ ‫ﺟﻲ ﺿﺎﻣﻦ ﺁﻫﻲ‪ .‬ﺍﻥ ﺮﻱ ﻗﺪﻳﻢ ﻣﺎﮢﻬﻦ “ﮄﺭﺗﻲ‪-‬ﻣﺎﺗﺎ” ﺟﻲ ﭘﻮﭴﺎ ﺷﺮﻭﻉ ﺌﻲ‪ ،‬ﺍﻥ ﺟﺎ ﺑﺖ‬ ‫ﭠﺎﻫﻴﺎ‪ ،‬ﺟﻴ ﻲ ﻋﻮﺭﺕ ﺟﻲ ﺋﻲ ﺷ ﻞ ﺟﺎ ﻫﻴﺎ‪ .‬ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﻣﺎﻥ “ﻣﺎﺗﺎ‪-‬ﺩﻳﻮﻱ”‬ ‫ﺟﺎ ﻣﺠﺴﻤﺎ ﻧ ﺮﮠ ﺟﻮ ﺍﺻﻞ ﺳﺒﺐ ﺍﻫﻮ ﺋﻲ ﻫﻮ‪.‬‬

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‫)‪ (2‬ﭘﺎﮢﻲ‬ ‫ﭘﺎﮢﻲ ﻧﻪ ﺻﺮﻑ ﺍﻧﺴﺎﻧﻲ ﺟﻴﺎﭘﻲ ﻻ ِء ﺍﻫﻢ ﺣﻴﺜﻴﺖ ﺭﮐﻨﺪ ﺁﻫﻲ‪ .‬ﭘﺮ ﺟﻴ ﻫﻦ ﺍﺋﻴﻦ‬ ‫ﭼﺌﺠﻲ ﺗﻪ ﺯﻧﺪﮔﻲ َء ﺟﻮ ﻣﺮ ﺰ ﭘﺎﮢﻲ ﺋﻲ ﺁﻫﻲ ۽ ﺍﻥ ﺑﻨﺎ ﻫﻦ ﮄﺭﺗﻲ ﺗﻲ ﻨﻬﻦ ﺑﻪ ﺳﺎﻫﻮﺍﺭﻱ ﺟﻲ‬ ‫ﺯﻧﺪﻩ ﺭﻫﮡ ﺟﻮ ﺗﺼﻮﺭ ﺑﻪ ﻧﻪ ﭤﻮ ﺮﻱ ﺳﮕﻬﺠﻲ ﺗﻪ ﺍﻥ ۾ ﻮ ﺑﻪ ﻭﮄﺍ ُء ﻮ ﻧﻪ ﭤﻴﻨﺪﻭ‪.‬‬ ‫ﻗﺪﻳﻢ ﺳﻨﮅﻱ‪ ،‬ﺳﻨﮅﻭ ﻧﺪﻱ َء ﺟﻲ ﻣﻴﺮﺍﻧﺠﻬ ﻱ ﭘﺎﮢﻲ ﻣﺎﻥ ﭘﻨﻬﻨﺠﻲ ﺯﻧﺪﮔﻲ ﺟﻮﻥ‬ ‫ﺿﺮﻭﺭﺗﻮﻥ ﭘﻮﺭﻳﻮﻥ ﺮﮠ ﻟﮙﺎ‪ .‬ﻫﻨﻦ ﺳﻨﮅﻭ َء ﺟﻲ ﺋﻲ ﭘﺎﮢﻲ ﺗﻲ ﻓﺼﻞ ﭘﻮﮐﻴﺎ ۽ ﮔ ﻭﮔ ﻫﻨﻦ‬ ‫ﺟﻲ ﺻﻨﻌﺖ ۽ ﺣﺮﻓﺖ ﺟﻮ ﺩﺍﺭﻭ ﻣﺪﺍﺭ ﺋﻲ َ‬ ‫ﺳﻨﮅﺅ ﺟﻲ ﭘﺎﮢﻲ َء ﺗﻲ ﻫﻴﻮ‪ .‬ﺍﻥ ﺮﻱ ﻫﻮ ﺳﻨﮅﻭ‬ ‫ﻧﺪﻱ ﺟﻲ ﺍﻫﻤﻴﺖ ﭴﺎﮢﻨﺪﻱ‪ ،‬ﺍﻥ ﮐﻲ ﻋﺰﺕ ﺟﻲ ﻧﮕﺎﻩ ﺳﺎﻥ ﺳﮡ ﻟﮙﺎ ۽ ﻫﻦ ﺟﻲ ﭘﺎﮢﻲ َء ﮐﻲ ﭘﺎ‬ ‫۽ ﭘﻮﺗﺮ ﭴﺎﮢﻨﺪﻱ ﺍﻥ ﮐﻲ ﭘﻮﭴﮡ ﻟﮙﺎ‪ .‬۽ ﺟ ﻫﻦ َ‬ ‫ﺳﻨﮅﺅ ﺟﻲ ﭘﺎﮢﻲ ﺗﻲ ﭜﺮﺳﺎﻥ ﭘﻮﮐﻴﻞ ﻓﺼﻞ ﭘﭽﻲ‬ ‫ﺳﻨﮕﻦ ﻣﺎﻥ ﭔﺎﻫﺮ ﻧ ﺮﻱ ﮀﮣﮡ ﺷﺮﻭﻉ ﻨﺪﻭ ﻫﻮ ﺗﻪ ﻗﺪﻳﻢ ﺑﺎﺷﻨﺪﺍ ﺧﻮﺷﻲ‬ ‫ﺭﺍﺱ ﭤﻴﻨﺪﺍ ﻫﺌﺎ ۽ َﺍ ُﻥ‬ ‫َ‬ ‫ُ‬ ‫ﻭﭼﺎﻥ ﺟﺸﻦ ﻨﺪﺍ ﻫﺌﺎ ۽ ﺍﻥ ﻟﮣﮡ ﮐﺎﻥ ﺍﮖ ﭼﻮ ﻫﻴﻦ ﺟﻲ ﭼﻨ ﺭﺍﺕ ﺟﭥﻦ ﺟﻲ ﺻﻮﺭﺕ ۾‬ ‫َ‬ ‫ﺳﻨﮅﺅ ﺟﻲ ﻨﺎﺭﻱ ﺗﻲ ﻭﻳﻨﺪﺍ ﻫﺌﺎ ۽ ﺍﺗﻲ ﭼﻨ ﺟﻲ ﺟﺮ ﻴﺪﺍﺭ ﭼﺎﻧ ﻭ ﻲ َء ۾ ﮔ ﺟﻲ ﻧﺎﭺ‬ ‫ﻨﺪﺍ ﻫﺌﺎ ۽ ﺳﻨﮅﻭ ﻧﺪﻱ َء ۽ ‘ﮄﺭﺗﻲ ﻣﺎﺗﺎ’ ﺟﻲ ﺳﺎﺭﺍﻫﻪ ﺟﺎ ﮔﻴﺖ ﮘﺎﺋﻴﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻫﻮ ﭘﻨﻬﻨﺠﺎ ﭜﭵﻦ‬ ‫۽ ﮔﻴﺖ َ‬ ‫ﺳﻨﮅﺅ ﮐﻲ ﺍﺭﭘﮡ ﻨﺪﺍ ﻫﺌﺎ‪.‬‬ ‫ﻗﺒﻴﻠﻦ ﺟﻲ ﺟﭥﻦ ﺟﻲ ﺟﻠﻮﺱ ﺟﻲ ﺳﺮﻭﺍﮢﻲ ﻗﺒﻴﻠﻲ ﺟﻲ ﻣﮏ ﻋﻮﺭﺕ ﻨﺪﻱ ﻫﺌﻲ‬ ‫۽ ﺳﭵﻮ ﻗﺒﻴﻠﻮ ﺍﻥ ﺟﻮ ﺍﺣﺘﺮﺍﻡ ﻨﺪﻭ ﻫﻮ‪ .‬ﻋﻮﺭﺕ ﮐﻲ ﺍﻥ ﻭﻗﺖ ﺳﻤﺎﺝ ۾ ﺗﻤﺎﻡ ﺳﭡﻲ َء ﻧﻈﺮ‬ ‫ﺳﺎﻥ ﭠﻮ ﻭﻳﻨﺪﻭ ﻫﻮ‪ .‬۽ ﻫﻦ ﮐﻲ ‘ﮄﺭﺗﻲ‪-‬ﻣﺎﺗﺎ’ﺟﻮ ﺩﺭﺟﻮ ﻣﻠﻴﻞ ﻫﻮ‪ .‬۽ ﺍﻥ “ﮄﺭﺗﻲ ﻣﺎﺗﺎ” ﺟﻮﻥ‬ ‫ﻣﻮﺭﺗﻮﻥ ﺳﻨﮕﺘﺮﺍﺵ ﺗﺮﺍﺷﮡ ۾ ﻓﺨﺮ ﻣﺤﺴﻮﺱ ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻫﻲ ُء ﺳﻤﺎﺝ “ﻣﺎ ُء ﺁﺩﺭﺷﻲ” ﺳﻤﺎﺝ‬ ‫ﻫﻴﻮ‪ .‬ﮀﻮ ﺟﻮ ﻋﻮﺭﺕ ﺋﻲ ﮐﻴﺘﻲ ﺟﻮ ﺭﻭﺍﺝ ﻭﮄﻭ ۽ ﻓﺼﻠﻦ ﮐﻲ ﺍﭘﺎﺋﮡ ۾ ﻫﻦ ﺟﻮ ﺋﻲ ﻫﭣ‬ ‫ﺳﻤﺠﻬﻴﻮ ﻭﻳﻨﺪﻭ ﻫﻮ‪ .‬ﺳﺮ ﺟﻴﻤﺲ ﺟﺎﺭﺝ ﻓﺮﻳﺰﺭ ﭘﻨﻬﻨﺠﻲ ﻣﺸﻬﻮﺭ ﺘﺎﺏ “ﮔﻮﻟ ﻥ ﺑﻮ”‬ ‫)‪ (Golden Bough‬۾ ﺍﻥ ﺑﺎﺑﺖ ﭼﻮﻱ ﭤﻮ ﺗﻪ‪“ ،‬ﻫﻨﺪﺳﺘﺎﻧﻴﻦ )ﺳﻨﮅﻳﻦ( ﺟﻮ ﺍﻋﺘﻘﺎﺩ ﻫﻮ ﺗﻪ‬ ‫ﻋﻮﺭﺕ ﮐﻲ ﻣﺎ ُء ﺟﻲ ﺣﻴﺜﻴﺖ ۾ ﺟﻨﻢ ﻳﮡ ۽ ﮔﻬﮣﻲ ﺍﻧﺎﺝ ﮐﻲ ﭘﻴﺪﺍ ﺮﮠ ﺟﻲ ﻗﻮﺕ ﻫﺌﻲ‪”.‬‬ ‫)‪ (27‬ﺍﻥ ﺮﻱ ﺋﻲ ﻋﻮﺭﺕ ﮐﻲ ﺳﻨﮅﻱ ﻣﻌﺎﺷﺮﻱ ۾ ﺍﻫﻢ ﻣﻘﺎﻡ ﺣﺎﺻﻞ ﻫﻴﻮ ۽ ﺍﻥ ﺟﻲ ﻋﺰﺕ‬ ‫ﺌﻲ ﻭﻳﻨﺪﻱ ﻫﺌﻲ‪ .‬ﺟ ﻫﻦ ﻓﺼﻠﻦ ﺟﻲ ﺎﺋﻲ ﭤﻴﻨﺪﻱ ﻫﺌﻲ ﺗﻪ ﻋﻮﺭﺕ ﺋﻲ ﻓﺼﻞ ﻟﮣﮡ ﺟﻲ‬ ‫ﺷﺮﻭﻋﺎﺕ ﻨﺪﻱ ﻫﺌﻲ ۽ ﺍﻧﺎﺝ ﺟﻲ ﺎﺋﻲ ﺟﻲ ﺟﻠﻮﺱ ﻳﺎ ﻣﺤﻔﻠﻦ ﺟﻲ ﺳﺮﻭﺍﮢﻲ ﭘﮡ ﻋﻮﺭﺕ‬ ‫ﻨﺪﻱ ﻫﺌﻲ‪ .‬ﺳﻨﮅﻭ َء ﺟﻲ ﻨﺎﺭﻱ ‪ 14‬ﺗﺎﺭﻳﺦ ﺟﻲ ﭼﺎﻧ ﻭ ﻲ َء ۾ ﺟﻴ ﻮ ﻧﺎﭺ ﭤﻴﻨﺪﻭ ﻫﻮ‪ ،‬ﺍﻥ‬ ‫۾ ﺍﻫﻢ ﺮﺩﺍﺭ ﻋﻮﺭﺕ ﺋﻲ ﺍﺩﺍ ﻨﺪﻱ ﻫﺌﻲ‪.‬‬ ‫ﺳﺮﺍﺝ ﺍﻟﺤﻖ ﻣﻴﻤﮡ‪ ،‬ﺳﻨﮅ ﺍﻧﺪﺭ “ﻣﺎ ُء ﺁﺩﺭﺷﻲ” ﺳﻤﺎﺝ ﻣﺘﻌﻠﻖ ﺠﻬﻪ ﻫﻦ ﺭﻳﺖ ﻟﮑﻴﻮ‬ ‫ﺁﻫﻲ‪“ ،‬ﻋﻠﻢ ﺍﻻﻧﺴﺎﻥ ﺟﻲ ﻟﺤﺎﻅ ﮐﺎﻥ ﺍﻭﻝ ﺍﻭﻝ ﺳﻨﮅ ﺍﻧﺪﺭ “ﻣﺎ ُء ﺁﺩﺭﺷﻲ” ﺳﻤﺎﺝ ﻫﻴﻮ‪ .‬ﺟﻨﻬﻦ ۾‬ ‫ﻋﻮﺭﺕ ﺳﺮﺩﺍﺭ ﻫﺌﻲ‪ .‬ﮀﻮ ﺟﻮ ﻫﻦ ﺍﻧﺎﺝ ﭘﻮﮐﮡ ﺍﻳﺠﺎﺩ ﻴﻮ‪ .‬ﻫﺘﻲ ﺟﻲ ﺍﻧﺴﺎﻧﻦ ﭠﻮ ﺗﻪ ﻋﻮﺭﺕ‬ ‫ﻫ ﺩﻟﭽﺴﭗ ﭼﻴﺰ ﻫﺠﮡ ﺳﺎﻥ ﮔ ﻭﮔ ﺳﻤﻮﺭﻱ ﺗﺨﻠﻴﻖ ﺟﻲ ﻣﺎ ُء ﺁﻫﻲ‪ .‬ﻧﻪ ﺭﮘﻮ ﻫﻮ َء‬ ‫ﺧﻮﺑﺼﻮﺭﺕ ﭔﺎﺭ ﺍ ﭘﻴﺪﺍ ﺮﻱ ﭤﻲ‪ ،‬ﭘﺮ ﻓﺼﻞ ﺑﻪ ﻫﻮ َء ﭘﻴﺪﺍ ﺮﻱ ﭤﻲ‪ .‬ﺍﻥ ﺮﻱ ﻋﻮﺭﺕ ﺟﻲ‬ ‫ﺍﻥ ﺗﺨﻠﻴﻘﻲ ﻗﻮﺕ ﮐﻲ ﭘﻮﭴﺎ ﻻﺋﻖ ﺳﻤﺠﻬﻴﻮ ﻭﻳﻮ‪ .‬ﻫﻦ ﮐﻲ ﺩﻳﻮﻱ َء ﺟﻮ ﺩﺭﺟﻮ ﻧﻮ‪ .‬ﮔﻬﮣﻮ‬ ‫ﺮﻱ ﻗﺪﻳﻢ ﻣﺎﮢﻬﻦ ﺟﺎ ﺑﺖ ﺩﻳﻮﻳﻦ ﺟﺎ ﺁﻫﻦ ۽ ﻫﻮ ﺍﻧﻬﻲ َء ﺟﻲ ﺋﻲ ﭘﻮﭴﺎ ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻋﻮﺭﺕ‬ ‫ﺟﻲ ﺷﺮﻡ ﮔﺎﻫﻪ ۽ ﭤﮣﻦ ﮐﻲ ﺗﺨﻠﻴﻘﻲ ﻗﻮﺕ ﺟﻮ ﻣﻈﻬﺮ ۽ ﻣﻨﺒﻊ ﺳﻤﺠﻬﻴﻮ ﭤﻲ ﻭﻳﻮ‪ .‬ﺍﻥ ﺮﻱ‬ ‫ﺍﻧﻬﻦ ﭔﻨﻬﻲ ﺟﺴﻤﺎﻧﻲ ﻋﻀﻮﻭﻥ‪ ،‬ﭘﻴ ۽ ﭤﮣﻦ ﮐﻲ ﺳﭛ ﮐﺎﻥ ﻭﮄﻳ ﭘﻮﭴﺎ ﻻﺋﻖ ﭤﻲ ﺳﻤﺠﻬﻴﻮ‬ ‫ﻭﻳﻮ‪(28) ”.‬‬ ‫ﺳﻨﮅ ﺍﻧﺪﺭ ﭔﻨﻲ ﭔﺎﺭﻱ ﺮﮠ ﺟﻲ ﺷﺮﻭﻋﺎﺕ ﮐﺎﻥ ﻭﭠﻲ “ﻣﺎ ُء ﺁﺩﺭﺷﻲ” ﺳﻤﺎﺝ ﺷﺮﻭﻉ‬ ‫ﭤﻴﻮ‪ .‬ﻳﻌﻨﻲ ﺷﺮﻭﻉ ﮐﺎﻥ “ﻣﺎ ُء ﺁﺩﺭﺷﻲ” ﺳﻤﺎﺝ ﺟﻮ ﻫﺘﻲ ﺑﻨﻴﺎﺩ ﭘﻴﻮ ۽ ﺍﻫﻮ ﺗﻴﺴﺘﺎﺋﻴﻦ ﺟﺎﺭﻱ‬

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‫ﺭﻫﻴﻮ‪ ،‬ﺟﻴﺴﺘﺎﺋﻴﻦ ﺯﺭﻋﻲ ﺗﺮﻗﻲ ﺍﻧﺘﻬﺎﺋﻲ ﻋﺮﻭﺝ ﺣﺎﺻﻞ ﻧﻪ ﻴﻮ‪ .‬ﺍﻥ ﻋﻮﺭﺗﺎﮢﻲ ﺁﺩﺭﺷﻲ‬ ‫ﺳﻤﺎﺝ ﺟﺎ ﺎﻓﻲ ﺁﺛﺎﺭ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ۾ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻣﺴ ﺮ ﺎﺭ ﺮ ﺮﺍﭼﻲ َء ﺟﻲ ﻣﻮﻝ ﻭﺍﺩﻱ َء‬ ‫ﻣﺎﻥ ﺠﻬﻪ ﭘﭥﺮ ﻟﮅﺍ ﺁﻫﻦ‪ ،‬ﺟﻦ ﺗﻲ ﻋﻮﺭﺗﺎﮢﻲ ﺁﺩﺭﺵ ﺟﻲ ﻫ ﺻﻮﺭﺕ ۾ ﻨﻮﻝ ﺟﺎ ﭼ‬ ‫ﮐﻮ ﻴﻞ ﺁﻫﻦ‪ .‬ﻗﺪﻳﻢ ﺯﻣﺎﻧﻲ ۾ ﻋﻮﺭﺕ ﺟﻲ ﺷﺮﻡ ﮔﺎﻫﻪ )ﭘﻴ ( ﮐﻲ ﺗﺨﻠﻴﻘﻲ ﻣﺮ ﺰ‬ ‫ﺳﻤﺠﻬﻨﺪﻱ ﺍﻥ ﮐﻲ ﻨﻮﻝ ﺟﻲ ﮔﻞ ﺳﺎﻥ ﺗﺸﺒﻴﻬﻪ ﻧﻲ ﻭﻳﻨﺪﻱ ﻫﺌﻲ‪ .‬ﻣﺼﻮﺭ ﺍﻥ ﺗﺨﻠﻴﻘﻲ‬ ‫ﻣﺮ ﺰ ﮐﻲ ﻣﺨﺘﻠﻒ ﺍﻫﭹﺎﮢﻦ ﺳﺎﻥ ﻇﺎﻫﺮ ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻲ ﻋﻮﺭﺕ ﺟﻲ ﺷﺮﻡ ﮔﺎﻫﻪ ﻣﺎﻥ ﮔﻞ ۽‬ ‫ﭔﻮ ﺎ ﭰ ﻨﺪﻱ ﻳﮑﺎﺭﻳﻨﺪﺍ ﻫﺌﺎ ﺗﻪ ﻲ ﻭﺭﻱ ﺍﻥ ﮐﻲ ﻨﻮﻝ ﺟﻲ ﮔﻞ ﺟﻲ ﻣﺨﺘﻠﻒ ﺷ ﻠﻴﻦ‬ ‫ﺭﺳﺘﻲ ﻇﺎﻫﺮ ﻨﺪﺍ ﻫﺌﺎ‪.‬‬ ‫ﺁﻣﺮﻱ‪ ،‬ﻮ ﺟﻲ‪ ،‬ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﺻﻔﺎ ﺷﺮﻭﻋﺎﺗﻲ ﺁﺑﺎﺩﻱ َء ﻭﺍﺭﻥ ﺗﻬﻦ ﻣﺎﻥ‬ ‫ﺍﺳﺎﻥ ﮐﻲ ﺍﻥ “ﻣﺎ ُء ﺁﺩﺭﺷﻲ” ﺳﻤﺎﺝ ﺟﺎ ﺁﺛﺎﺭ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺟ ﻫﻦ ﺯﺭﻋﻲ ﺗﺮﻗﻲ ﭤﻲ ۽ ﺯﺭﺍﻋﺖ ﺑﻪ‬ ‫ﻣﺮﺩﻥ ﺟﻮ ﻢ ﺑﮣﻴﻮ ﺗﻪ “ﻣﺎ ُء ﺁﺩﺭﺷﻲ” ﺳﻤﺎﺝ ﻲ ﭘﻴﻮ ۽ “ﭘﻲ ُء ﺁﺩﺭﺷﻲ” ﺳﻤﺎﺝ ﺷﺮﻭﻉ ﭤﻴﻮ‪.‬‬ ‫ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﻭﭼﻴﻦ ﺩﻭﺭ ﮐﺎﻥ “ﭘﻲ ُء ﺁﺩﺭﺷﻲ” ﺳﻤﺎﺝ ﻣﻠﻲ ﭤﻮ‪ .‬ﺍﻥ ﮐﺎﻥ ﺍﮖ ﻫﻴﭡﻴﻦ ﺗﻬﻪ‬ ‫ﻣﺎﻥ ﻣﻠﻴﻞ ﻣﻮﺭﺗﻮﻥ “ﻣﺎ ُء ﺁﺩﺭﺷﻲ” ﺳﻤﺎﺝ ﺟﻲ ﺳﺎﮎ ﭜﺮﻳﻦ ﭤﻴﻮﻥ‪ .‬ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﻫ‬ ‫ﻣﻬﺮ ﺗﻲ ﻫ ﻋﻮﺭﺕ ﺟﻲ ﺗﺨﻠﻴﻖ ﮔﺎﻫﻪ )ﭘﻴ ( ﻣﺎﻥ ﺳﻠﻮ ﺍﭜﺮﻧﺪﻱ ﻳﮑﺎﺭﻳﻮ ﻭﻳﻮ ﺁﻫﻲ‪ .‬ﺟﻴ ﻮ‬ ‫ﻋﻮﺭﺕ ﮐﻲ ﺗﺨﻠﻴﻖ ﺟﻮ ﻣﻈﻬﺮ ﺳﻤﺠﻬﮡ ﺟﻮ ﻭ ﻭ ﺛﺒﻮﺕ ﺁﻫﻲ‪ .‬ﺍﻥ ﮐﺎﻥ ﺳﻮﺍ ِء ﺿﻠﻊ ﺩﺍﺩﻭ ۾‬ ‫ﺁﻣﺮﻱ َء ﺟﻲ ﺍﺗﺮ ﺍﻭﭜﺮ ﻭﺍﺭﻱ َء ﺣﺪ ۾ ﻫ ﻭ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻮ ﻫﻢ ﻋﻤﺮ ﻣﺎﮖ “ﻻﮐﻴﻮ” ﻣﻠﻴﻮ‬ ‫ﺁﻫﻲ‪ .‬ﺟﺘﺎﻥ ﺍﺳﺎﻥ ﮐﻲ “ﻣﺎﺗﺎ ﺩﻳﻮﻱ” ﺟﻮﻥ ﻣﻮﺭﺗﻮﻥ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ (29) .‬ﺳﺎﮘﻲ ﻧﻤﻮﻧﻲ ﺟﻮﻥ‬ ‫ﻣﻮﺭﺗﻮﻥ ﻳﻌﻨﻲ “ﻣﺎ ُء ﺁﺩﺭﺷﻲ” ﺳﻤﺎﺝ ﺟﺎ ﺛﺒﻮﺕ ﺍﺳﺎﻥ ﮐﻲ ﺁﻣﺮﻱ َء ﺟﻲ ﻫﻢ ﻋﻤﺮ ﻣﺎﮖ ﻠﻲ ۽‬ ‫ﻣﻴﻬﻲ ﻣﺎﻥ ﭘﮡ ﻣﻠﻴﺎ ﺁﻫﻦ‪.‬‬ ‫ﻫﻦ ﺩﻭﺭ ﺟﻲ ﺍﻧﺴﺎﻧﻦ ﺟﻲ ﺍﻳﺠﺎﺩﻥ ﺗﻲ ﺟﻴ ﻫﻦ ﻧﻈﺮ ﻭﺟﻬﺠﻲ ﭤﻲ ﺗﻪ ﻣﻌﻠﻮﻡ ﭤﺌﻲ‬ ‫ﭤﻮ ﺗﻪ ﻫﻦ ﺩﻭﺭ ۾ ﻣﺎﮢﻬﻦ ﮔﻬﺮ ﭠﺎﻫﮡ ۽ ﮘﻮﭞ ﭔﮅﮠ ﺷﺮﻭﻉ ﻴﺎ ﻫﺌﺎ‪ .‬ﻫﻨﻦ ﻣﺨﺘﻠﻒ ﻗﺴﻢ ﺟﻮﻥ‬ ‫ﭘﻮﮐﻮﻥ ﺮﮠ ﺷﺮﻭﻉ ﻴﻮﻥ‪ ،‬ﭙﻬﻪ ﻣﺎﻥ ﭙ ﻭ ﺗﻴﺎﺭ ﺮﮠ ﻟﮙﺎ‪ ،‬ﮄﺍﺕ ﮘﻮﻟﻲ ﻟﮅﻱ ۽ ﺍﻥ ﻣﺎﻥ‬ ‫ﻣﺨﺘﻠﻒ ﺷﻴﻮﻥ ﺗﻴﺎﺭ ﺮﮠ ﻟﮙﺎ‪ .‬ﭠ ﺮ ﺟﻲ ﭤﺎﻧﻮﻥ ۾ ﻭ ﻱ ﭘﻴﻤﺎﻧﻲ ﺗﻲ ﺗﺮﻗﻲ ﭤﻲ‪ .‬ﺍﻥ ﮐﺎﻥ‬ ‫ﺳﻮﺍ ِء ﭔﻴ ﻳﻮﻥ ﭠﺎﻫﻲ ﻫ ﻫﻨﮅ ﮐﺎﻥ ﭔﺌﻲ ﻫﻨﮅ ﺗﺎﺋﻴﻦ ﭘﻬﭽﮡ ﻟﮙﺎ‪ .‬ﻫﻦ ﺋﻲ ﺩﻭﺭ ﺟﻲ ﺁﺧﺮ ۾‬ ‫ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻮ ﺳﻤﺎﺝ ﮘﻮﭠﺎﮢﻴﻦ ﺯﺭﻋﻲ ﺛﻘﺎﻓﺘﻦ ﻣﺎﻥ ﺗﺮﻗﻲ ﺮﻱ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ۾ ﺩﺍﺧﻞ ﭤﻴﻮ‬ ‫۽ ﻫﺘﻲ ﻫﻠﻨﺪ ﺭﺍﭴﻮﮢﻲ ﻧﻈﺎﻡ )ﺍﺑﺘﺪﺍﺋﻲ ﻤﻴﻮﻧﺰﻡ( ﻃﺒﻘﺎﺗﻲ ﻧﻈﺎﻡ ﻳﻌﻨﻲ ﺁﻗﺎ ۽ ﻏﻼﻡ ۾‬ ‫ﺗﺒﺪﻳﻞ ﭤﻴﮡ ﺷﺮﻭﻉ ﭤﻴﻮ‪.‬‬ ‫ﻫﻲ ُء ﻣﭥﻲ ﺫ ﺮ ﻴﻞ ﺩﻳﻬﻲ ﺛﻘﺎﻓﺖ ﻧﻪ ﺻﺮﻑ ﺳﻨﮅ ﺟﻲ ﻣﻮﺟﻮﺩﻩ ﺣﺪﻥ ۾ ﻣﺤﺪﻭﺩ‬ ‫ﻫﺌﻲ ﭘﺮ ﺍﻥ ﺟﻲ ﺍﻳﺮﺍﺿﻲ ﻭﺳﻴﻊ ﺗﺮ ﻫﺌﻲ‪ .‬ﺍﻫﺎ ﺛﻘﺎﻓﺖ ﺍﻭﭜﺮ ۾ ﺭﺍﺟﺴﭥﺎﻥ ﺟﻲ ﺎﻟﻲ ﺑﻨﮕﻦ‬ ‫ﺗﺎﺋﻴﻦ‪ ،‬ﺍﻭﭜﺮ ﮐﮡ ﺟﻲ ﻨ ۾ ﭿ ۽ ﺎﭠﻴﺎﻭﺍ ﺗﺎﺋﻴﻦ‪ ،‬ﮐﮡ ۾ ﺳﻤﻨ ﺗﺎﺋﻴﻦ‪ ،‬ﮐﮡ ﺍﻭﻟﻬﻪ‬ ‫ﺟﻲ ﻨ ۾ ﻣ ﺮﺍﻥ ﺗﺎﺋﻴﻦ‪ ،‬ﺍﻭﻟﻬﻪ ۾ ﺍﻓﻐﺎﻧﺴﺘﺎﻥ ﺟﻲ ﻣﻨ ﻳﮕ ﺗﺎﺋﻴﻦ‪ ،‬ﺍﺗﺮ ۾ ﮔﻮﻣﻞ ﻣﺎﭤﺮ‪،‬‬ ‫ﭘﻨﺠﺎﺏ ﺗﺎﺋﻴﻦ ﭰﻬﻠﻴﻞ ﻫﺌﻲ‪ (30) .‬ﺍﻥ ﺍﻳﺮﺍﺿﻲ َء ۾ ﺍﭲ ﺗﺎﺋﻴﻦ ﻫﭣ ﺁﻳﻞ ﺩﻳﻬﻲ ﺛﻘﺎﻓﺖ ﺟﻲ‬ ‫ﺑﺴﺘﻴﻦ ﻣﺎﻥ ﺠﻬﻪ ﻣﺸﻬﻮﺭ ﺑﺴﺘﻴﻦ ﺟﺎ ﻧﺎﻻ ﻫﺘﻲ ﺟﻦ ﭤﺎ‪ :‬ﻣﻬﺮﮘ ﻫﻪ‪ ،‬ﺁﻣﺮﻱ‪ ،‬ﻮ ﺟﻲ‪،‬‬ ‫ﻱ ﮔﻞ ﻣﺤﻤﺪ‪ ،‬ﭘﺎﻧﮅﻱ ﻭﺍﻫﻲ‪ ،‬ﺎﻟﻲ ﺑﻨﮕﻦ‪ ،‬ﺭﺍﮢﺎ ﮔﻨﺪﺋﻲ‪ ،‬ﻧﺎﻝ‪ ،‬ﺑﻨﻮﻥ‪ ،‬ﻣﻨ ﻳﮕ ‪ ،‬ﻋﻠﻲ‬ ‫ﻣﺮﺍﺩ‪ ،‬ﮔﻮﻣﻼ‪ ،‬ﺭﺣﻤﺎﻥ ﮘ ﻫﻲ‪ ،‬ﻧﭛ ﺑﭡﻲ‪ ،‬ﮔﻮﺭﺍﻧ ﻱ‪ ،‬ﻮﻫﺘﺮﺍﺱ ﺑﭡﻲ‪ ،‬ﻏﺎﺯﻱ ﺷﺎﻫﻪ‪ ،‬ﭘﻴﺮﺍﮢﻮ‬ ‫ﮔﻬﻨ ﺍﺋﻲ‪ ،‬ﺑﻬﻮ ‪ ،‬ﺟﻼﻝ ﭘﻮﺭ ۽ ﺳﺮﻱ ﻮﻻ ﻭﻏﻴﺮﻩ‪(31) .‬‬ ‫‪‬‬

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‫ﺣﻮﺍﻻ ۽ ﺳﻤﺠﻬﺎﮢﻴﻮﻥ‬ ‫‪.1‬‬

‫ﺑﺮﻳﻔﺎﻟ ‪ ،‬ﺭﺍﺑﺮ ‪“ ،‬ﺗﺸ ﻴﻞ ﺍﻧﺴﺎﻧﻴﺖ” ﻻﻫﻮﺭ ‪1966‬ﻉ ﺹ‪151-‬‬ ‫‪Pithawala, M.B “Marvels of Earth” P-56-57‬‬

‫‪.3‬‬ ‫‪.4‬‬

‫ﺭﭘﻮﺭ ‪ ،‬ﺭﻭﺯﺍﻧﻪ ﻫﻼﻝ ﭘﺎ ﺴﺘﺎﻥ‪ ،‬ﺮﺍﭼﻲ ‪ 5‬ﺳﻤﺒﺮ ‪1983‬ﻉ‬ ‫ﭘﻨﻬﻮﺭ‪ ،‬ﺍﻳﻢ ﺍﻳﭿ‪“ ،‬ﺳﻨﮅ ﺟﻲ ﺗﺎﺭﻳﺦ‪ ....‬ﺗﺤﻘﻴﻖ ۽ ﺍﺷﺎﻋﺖ” ﻤﺎﻫﻲ ﻣﻬﺮﺍﮠ‬ ‫ﺣﻴﺪﺭﺁﺑﺎﺩ‪ ،2-1984 ،‬ﺹ‪169-163-‬‬ ‫‪http://archaeology.about.com/od/Domesticated‬‬‫‪Plants/fl/The-Domestication-of-Sesame-Seed‬‬‫‪Ancient-Gift-from-Harappa.htm‬‬

‫‪.6‬‬

‫ﻟﺌﻤﺒﺮ ‪ ،‬ﺍﻳﭿ‪ .‬ﻲ “ﺳﻨﮅ ﻫ ﻋﺎﻡ ﺟﺎﺋﺰﻭ” ﺹ‪ ، 98-‬ﻭﮄﻳ‬ ‫ﮔﻨ ﻮﻓﺴ ﻲ‪“ ،‬ﭘﺎ ﺴﺘﺎﻥ ﻲ ﻗﻮﻣﻴﺘﻴﻦ” ﺹ‪34-33-‬‬

‫”‪Mughal, M.R “The Dawn of Indus Civilization‬‬ ‫‪Sindh Quarterly Karachi 1980-4, P-24 to 27‬‬

‫‪.10‬‬

‫‪7.‬‬

‫ﺳﻮ‬ ‫‪9.‬‬

‫ﭘﻨﻬﻮﺭ‪ ،‬ﺍﻳﻢ ﺍﻳﭿ‪“ ،‬ﺳﻨﮅ ﺟﻲ ﺗﺎﺭﻳﺦ‪ ....‬ﺗﺤﻘﻴﻖ ۽ ﺍﺷﺎﻋﺖ” ﻤﺎﻫﻲ ﻣﻬﺮﺍﮠ‬ ‫ﺣﻴﺪﺭﺁﺑﺎﺩ‪ ،2-1984 ،‬ﺹ‪164-‬‬

‫‪Panhwar, M.H, The Chronological Dictionary of‬‬ ‫‪Sindh” P-18‬‬

‫‪.12‬‬ ‫‪.13‬‬ ‫‪.14‬‬

‫‪5.‬‬

‫ﭘﻨﻬﻮﺭ‪ ،‬ﺍﻳﻢ ﺍﻳﭿ‪“ ،‬ﺳﻨﮅ ﺟﻲ ﺗﺎﺭﻳﺦ‪ ....‬ﺗﺤﻘﻴﻖ ۽ ﺍﺷﺎﻋﺖ” ﻤﺎﻫﻲ ﻣﻬﺮﺍﮠ‬ ‫ﺣﻴﺪﺭﺁﺑﺎﺩ‪ ،2-1984 ،‬ﺹ‪164 -‬‬

‫”‪Mughal, M.R “The Dawn of Indus Civilization‬‬ ‫‪Sindh Quarterly Karachi 1980-4, P-26-27‬‬

‫‪.8‬‬

‫‪2.‬‬

‫‪11.‬‬

‫ﻟﺌﻤﺒﺮ ‪ ،‬ﺍﻳﭿ‪ .‬ﻲ “ﺳﻨﮅ ﻫ ﻋﺎﻡ ﺟﺎﺋﺰﻭ” ﺹ‪103-102-‬‬ ‫ﺣﺴﻦ‪ ،‬ﺳﺒﻂ‪“ ،‬ﭘﺎ ﺴﺘﺎﻥ ﻣﻴﻦ ﺗﻬﺬﻳﺐ ﺎ ﺍﺭﺗﻘﺎ” ﺹ‪63-62-‬‬ ‫ﭘﻨﻬﻮﺭ‪ ،‬ﺍﻳﻢ ﺍﻳﭿ‪“ ،‬ﺳﻨﮅ ﺟﻲ ﺗﺎﺭﻳﺦ‪ ....‬ﺗﺤﻘﻴﻖ ۽ ﺍﺷﺎﻋﺖ” ﻤﺎﻫﻲ ﻣﻬﺮﺍﮠ‬ ‫ﺣﻴﺪﺭﺁﺑﺎﺩ‪ ،2-1984 ،‬ﺹ‪164-‬‬

‫‪Panhwar, M.H, The Chronological Dictionary of‬‬ ‫‪Sindh” P-22-23‬‬

‫‪42‬‬

‫‪15.‬‬

103-102-‫ ﻲ “ﺳﻨﮅ ﻫ ﻋﺎﻡ ﺟﺎﺋﺰﻭ” ﺹ‬.‫ ﺍﻳﭿ‬، ‫ﻟﺌﻤﺒﺮ‬ ‫ ﻳﺎ‬63-62-‫ “ﭘﺎ ﺴﺘﺎﻥ ﻣﻴﻦ ﺗﻬﺬﻳﺐ ﺎ ﺍﺭﺗﻘﺎ” ﺹ‬،‫ ﺳﺒﻂ‬،‫ﺣﺴﻦ‬ ‫ ﻳﺎ‬35-‫ “ﭘﺎ ﺴﺘﺎﻥ ﻲ ﻗﻮﻣﻴﺘﻴﻦ” ﺹ‬،‫ﮔﻨ ﻮ ﻓﺴ ﻲ‬

.16 .17

Panhwar, M.H, The Chronological Dictionary of Sindh” P-22-23 18.

Pecocke, E. “India in Greece” London, P-42

19.

Frgossen, “History of Indian & Architecture” vol: 1, Introduction P-4

Eastern

64-63-‫ “ﭘﺎ ﺴﺘﺎﻥ ﻣﻴﻦ ﺗﻬﺬﻳﺐ ﺎ ﺍﺭﺗﻘﺎ” ﺹ‬،‫ﺳﺒﻂ ﺣﺴﻦ‬

.20

21.

Mughal, M.R, “The origins of Indus Civilization” Sindhological Studies, Sindhology Summer, 1980, P-12-13

22.

Mughal, M.R, “The Dawn of Indus Civilization” P26-27

35-‫ “ﭘﺎ ﺴﺘﺎﻥ ﻲ ﻗﻮﻣﻴﺘﻴﻦ” ﺹ‬،‫ﮔﻨ ﻮﻓﺴ ﻲ‬ 163-‫ ﺗﺤﻘﻴﻖ ۽ ﺍﺷﺎﻋﺖ” ﺹ‬.... ‫ “ﺳﻨﮅ ﺟﻲ ﺗﺎﺭﻳﺦ‬،‫ﭘﻨﻬﻮﺭ‬ 104-103-‫ ﻲ “ﺳﻨﮅ ﻫ ﻋﺎﻡ ﺟﺎﺋﺰﻭ” ﺹ‬.‫ ﺍﻳﭿ‬، ‫ﻟﺌﻤﺒﺮ‬ 169-168-‫ ﺗﺤﻘﻴﻖ ۽ ﺍﺷﺎﻋﺖ” ﺹ‬.... ‫ “ﺳﻨﮅ ﺟﻲ ﺗﺎﺭﻳﺦ‬،‫ﭘﻨﻬﻮﺭ‬ 981-‫ ﺹ‬،2 :‫ “ﺟﺎﺩﻭ ۽ ﺳﺎﺋﻨﺲ” ﺣﺼﻮ‬،‫ ﺳﺮ ﺟﻴﻤﺲ ﺟﺎﺭﺝ‬،‫ﻓﺮﻳﺰﺭ‬ 90-‫ “ﺳﻨﮅﻱ ﭔﻮﻟﻲ” ﺹ‬،‫ ﺳﺮﺍﺝ‬،‫ﺍﻟﺤﻖ‬ 104-‫ “ﺳﻨﮅ ﻫ ﻋﺎﻡ ﺟﺎﺋﺰﻭ” ﺹ‬، ‫ﻟﺌﻤﺒﺮ‬ ،1983 ‫ ﻣﺌﻲ‬،‫ ﻣﺎﻫﻮﺍﺭ ﻫﻼﻝ ﻣﺌﮕﺰﻳﻦ‬،‫ “ ﻮ ﺟﻲ ﻠﭽﺮ” ﻣﻘﺎﻟﻮ‬،‫ ﺍﻱ‬.‫ ﺍﻳﻒ‬،‫ﺧﺎﻥ‬ 31-‫ﺹ‬ 31.

.23 .24 .25 .26 .27 .28 .29 .30

Mughal, M.R, “The origins of Indus Civilization” Sindhological Studies, Sindhology Summer, 1980, P-10

43

‫ﺳﻨﮅﻭ ﻣﺎﭤﺮ ۾ ﺷﻬﺮﻱ ﺭﻳﺎﺳﺖ ﺟﻮ ﺑﻨﻴﺎﺩ‬ ‫ﺭﻳﺎﺳﺖ ﺟﻲ ﺍﺑﺘﺪﺍ‪:‬‬ ‫ﺭﻳﺎﺳﺖ ﺟﻲ ﻭﺟﻮﺩ ۾ ﺍﭼﮡ ﮐﺎﻥ ﺍﮖ ﻗﺪﻳﻢ ﻗﺒﺎﺋﻠﻲ ﺗﻨﻈﻴﻢ ﻣﻮﺟﻮﺩ ﻫﺌﻲ ۽ ﺍﻫﺎ‬ ‫ﺍﻧﺴﺎﻧﻲ ﺗﺎﺭﻳﺦ ۾ ﺳﭛ ﮐﺎﻥ ﭘﻬﺮﻳﻦ ﺳﻤﺎﺟﻲ ﻣﻌﺎﺷﻲ ﺗﻨﻈﻴﻢ ﻫﺌﻲ‪ .‬ﺟﻴ ﺎ ﺭﺕ ﺟﻲ ﺭﺷﺘﻦ‬ ‫ﺮﻱ ﻭﺟﻮﺩ ۾ ﺁﺋﻲ‪ .‬ﻗﺪﻳﻢ ﺯﻣﺎﻧﻲ ۾ ﺭﺕ ﺟﻮ ﺭﺷﺘﻮ ﺋﻲ ﻣﻮﺛﺮ ﺍﺗﺤﺎﺩ ﺟﻮ ﺫﺭﻳﻌﻮ ﻫﻮ‪ .‬ﻗﺪﻳﻢ‬ ‫ﻗﺒﺎﺋﻠﻲ ﺗﻨﻈﻴﻢ ﺟﻲ ﺍﻭﺳﺮ ﺟﺎ ﭔﻪ ﺩﻭﺭ ﻫﻴﺎ‪ ،‬ﻫ ﻭ “ﻣﺎ ُء ﺁﺩﺭﺷﻲ ﺳﻤﺎﺝ” ﺟﻨﻬﻦ ۾ ﻋﻮﺭﺕ‬ ‫ﻗﺒﻴﻠﻲ ﺟﻲ ﺍﮘﻮﺍﮠ ﻫﻮﻧﺪﻱ ﻫﺌﻲ‪ .‬ﺍﻥ ﺩﻭﺭ ۾ ﻗﺒﻴﻼ ﺗﻤﺎﻡ ﮔﻬ ﻓﺮﺩﻥ ۽ ﺧﺎﻧﺪﺍﻧﻦ ﺗﻲ ﻣﺸﺘﻤﻞ‬ ‫ﻫﻮﻧﺪﺍ ﻫﺌﺎ‪ .‬ﺟ ﻫﻦ ﺁﺩﻣﺸﻤﺎﺭﻱ ۾ ﻭﺍﮄ ﺁﺋﻲ ۽ ﻗﺒﻴﻼ ﻭﮄﻱ ﻭﻳﺎ ﺗﻪ ﺍﻧﻬﻦ ﺟﻮﻥ ﺫﻣﻴﻮﺍﺭﻳﻮﻥ ۽‬ ‫ﻢ ﺎﺭﻳﻮﻥ ﭘﮡ ﻭﮄﻳﺎ‪ .‬ﺯﺭﺍﻋﺖ ﺟﻲ ﺗﺮﻗﻲ َء ﺮﻱ “ﻣﺎ ُء ﺁﺩﺭﺷﻲ ﺳﻤﺎﺝ” ﻲ ﭘﻴﻮ ۽ “ﭘﻲ ُء‬ ‫ﺁﺩﺭﺷﻲ ﺳﻤﺎﺝ” ﻭﺟﻮﺩ ۾ ﺁﻳﻮ‪ .‬ﺟﻨﻬﻦ ۾ ﭘﻲ ُء )ﻣﺮﺩ( ﻗﺒﻴﻠﻲ ﺟﻮ ﺍﮘﻮﺍﮠ ﭤﻴﻮ ۽ ﻫﻦ ﺯﺭﺍﻋﺖ ۽‬ ‫ﭔﻴﻦ ﻤﻦ ﺎﺭﻳﻦ ﺗﻲ ﭘﻨﻬﻨﺠﻮ ﻨ ﺮﻭﻝ ﻴﻮ‪ .‬ﻗﺪﻳﻢ ﻗﺒﺎﺋﻠﻲ ﺗﻨﻈﻴﻢ ۾ ﻫ ﻗﺒﻴﻠﻲ‪،‬‬ ‫ﺧﺎﻧﺪﺍﻥ ﻳﺎ ﺑﺮﺍﺩﺭﻱ ﺟﻲ ﻓﺮﺩﻥ ﺗﻲ ﻫ ﻣﺎﮢﻬﻦ ﺟﻮ ﻣﺘﺤﺪ ﮔﺮﻭﻫﻪ ﻫﻴﻮ‪ .‬ﺟﻨﻬﻦ ﺟﺎ ﻣﻔﺎﺩ‬ ‫ﻫ ﺠﻬ ﺍ ۽ ﭘﺎﮠ ۾ ﺧﻮﻧﻲ ﺭﺷﺘﺎ ﻫﻴﺎ‪ .‬ﻫﻨﻦ ﭘﻨﻬﻨﺠﻲ ﻗﺒﻴﻠﻲ ﮐﻲ ﭔﻴﻦ ﻗﺒﻴﻠﻦ ﺟﻲ ﭜﻴ ۾‬ ‫ﻣﻀﺒﻮﻁ ۽ ﻣﺴﺘﺤ ﻢ ﺮﮠ ۽ ﺍﻥ ﺍﻧﺪﺭ ﺍﻣﻦ ﺍﻣﺎﻥ ﻗﺎﺋﻢ ﺭﮐﮡ ۽ ﮔ ﻳﻞ ﻗﺎﻧﻮﻥ ﭠﺎﻫﻲ ﺍﻥ ﺗﺤﺖ‬ ‫ﺯﻧﺪﮔﻲ ﮔﺬﺍﺭﮠ ۽ ﭔﺎﻫﺮﻳﻦ ﻗﺒﻴﻠﻦ ﺟﻲ ﺣﻤﻠﻦ ﮐﻲ ﻣﻨﻬﻦ ﻳﮡ ﻻ ِء ﻗﺒﻴﻼﺋﻲ ﺗﻨﻈﻴﻢ ﺟﻮ ﺑﻨﻴﺎﺩ‬ ‫ﻭﮄﻭ‪ .‬ﺍﻥ ﺗﻨﻈﻴﻢ ﺟﻮ ﺍﮘﻮﺍﮠ ﻗﺒﻴﻠﻲ ﺟﻮ ﺳﺮﺩﺍﺭ ﻫﻮﻧﺪﻭ ﻫﻮ‪ .‬ﺟﻨﻬﻦ ﺟﻲ ﭼﻮﻧ ﻗﺒﻴﻠﻲ ﺟﺎ ﻓﺮﺩ‬ ‫ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻲ ﺳﺮﺩﺍﺭ ﺗﻪ ﻣﻮﺭﺛﻲ ﻫﻮﻧﺪﺍ ﻫﺌﺎ‪ .‬ﻫﻦ ﺗﻨﻈﻴﻢ ﺭﻳﺎﺳﺖ ﮐﻲ ﺧﺎﻡ ﻣﺎﻝ ﺗﻴﺎﺭ ﺮﻱ‬ ‫ﻧﻮ ۽ ﺭﻳﺎﺳﺖ ﺟﻲ ﺗﺼﻮﺭ ﭘﮡ ﻗﺒﻴﻼﺋﻲ ﺗﻨﻈﻴﻢ ﻣﺎﻥ ﺟﻨﻢ ﻭﺭﺗﻮ‪ .‬ﺍﺋﻴﻦ ﮐﮣﻲ ﭼﺌﺠﻲ ﺗﻪ ﺭﻳﺎﺳﺖ‬ ‫ﺟﻲ ﻭﺟﻮﺩ ۾ ﺍﭼﮡ ﺟﻮ ﻫﻲ ﭘﻬﺮﻳﻮﻥ ﺑﻨﻴﺎﺩﻱ ﻣﺮﺣﻠﻮ ﻫﻴﻮ‪ .‬ﺗﺎﺭﻳﺦ ﺍﻧﺴﺎﻧﻲ ﺟﻲ ﻫ ﻣﺎﻫﺮ‬ ‫ﻭﻻﺩﻳﻤﻴﺮ ﺍﻳﻠﻴﺌﭻ ﻟﻴﻨﻦ ﺍﻥ ﺍﺑﺘﺪﺍﺋﻲ ﺑﺮﺍﺩﺭﻱ ﺑﺎﺑﺖ ﻟﮑﻴﻮ ﺁﻫﻲ ﺗﻪ؛ “ﻗﺪﻳﻢ ﻗﺒﺎﺋﻠﻲ ﺗﻨﻈﻴﻢ‪،‬‬ ‫ﺍﺑﺘﺪﺍﺋﻲ ﺑﺮﺍﺩﺭﻱ ﺟﻮ ﻧﻈﺎﻡ ﻳﺎ ﺗﺎﺭﻳﺨﻲ ﺍﻧﺴﺎﻧﻲ ۾ ﭘﻬﺮﻳﻮﻥ ﺳﻤﺎﺟﻲ ﻣﻌﺎﺷﻲ ﻧﻈﺎﻡ ﻫﻴﻮ‪.‬‬ ‫ﻗﺒﻴﻼﺋﻲ ﺑﺮﺍﺩﺭﻱ ﺍﻧﻬﻦ ﺧﻮﻧﻲ ﺭﺷﺘﻴﺪﺍﺭﻥ ﺟﻲ ﺟﻤﺎﻋﺖ ﻫﺌﻲ‪ ،‬ﺟﻴ ﻲ ﺧﺎﻧﺪﺍﻧﻲ ۽ ﺳﻤﺎﺟﻲ‬ ‫ﺗﻌﻠﻘﺎﺗﻦ ۾ ﭔﮅﻝ ﻫﺌﺎ‪ .‬ﺍﻥ ﺧﺎﻧﺪﺍﻧﻲ ﻧﻈﺎﻡ ﺟﻲ ﺍﺭﺗﻘﺎ ۾ ﭔﻪ ﺩﻭﺭ ﺁﻳﺎ‪ .‬ﻫ ﻣﺪﺭ ﺷﺎﻫﻲ )ﻣﺎ ُء‬ ‫ﺁﺩﺭﺷﻲ ﺳﻤﺎﺝ( ﭔﻴﻮ ﭘﺪﺭ ﺷﺎﻫﻲ )ﭘﻲ ُء ﺁﺩﺭﺷﻲ ﺳﻤﺎﺝ(‪(1) ”.‬‬ ‫ﺍﻥ ﻗﺪﻳﻢ ﻗﺒﻴﻼﺋﻲ ﺗﻨﻈﻴﻢ ﮐﺎﻥ ﭘﻮ ِء ﺭﻳﺎﺳﺖ ﺟﻮ ﻭﺟﻮﺩ ﭤﻴﻮ ۽ ﻗﺒﻴﻼﺋﻲ ﺗﻨﻈﻴﻢ ﺟﻮ‬ ‫ﻣﺤﺪﻭﺩ ﺗﺼﻮﺭ ﺧﺘﻢ ﭤﻴﻮ‪ .‬ﻣﺨﺘﻠﻒ ﻗﺒﻴﻠﻦ ۽ ﺧﺎﻧﺪﺍﻧﻦ ﭘﺎﮠ ﮐﻲ ﻣﻌﺎﺷﻲ ۽ ﺍﻗﺘﺼﺎﺩﻱ ﻣﻔﺎﺩﻥ‬ ‫ﺗﺤﺖ ﻣﻨﻈﻢ ﻴﻮ‪ .‬ﭘﻨﻬﻨﺠﻲ ﮔ ﻳﻞ ﻃﺎﻗﺖ ۽ ﻫ ﭔﺌﻲ ﺟﻲ ﺳﻬﺎﺭﻱ ﺳﺎﻥ ﻫ ﺳﻮﺳﺎﺋ ﻲ‬ ‫ﮐﻲ ﺟﻨﻢ ﻧﻮ‪ .‬ﻫﻨﻦ ﺑﻬﺘﺮﻳﻦ ﺯﻧﺪﮔﻲ ﮔﺬﺍﺭﮠ ﻻ ِء ﻗﺎﻧﻮﻥ‪ ،‬ﺭﻳﺘﻮﻥ ﺭﺳﻤﻮﻥ ۽ ﻧﻈﻢ ۽ ﺿﺒﻂ ۽‬ ‫ﭔﻴﺎ ﻗﺎﻋﺪﺍ ﺗﻴﺎﺭ ﻴﺎ‪ .‬۽ ﺍﻥ ﺗﺤﺖ ﮔ ﻳﻞ ﺭﺿﺎﻣﻨﺪﻱ ۽ ﺍﺗﺤﺎﺩ ﺳﺎﻥ ﺍﺭﺗﻘﺎﺋﻲ ﻋﻤﻞ ﺗﺤﺖ ﺭﻳﺎﺳﺖ‬ ‫ﺟﻮ ﻭﺟﻮﺩ ﻋﻤﻞ ۾ ﺁﻳﻮ‪ .‬ﻫﻴﮕﻞ ﺭﻳﺎﺳﺖ ﺟﻲ ﻭﺟﻮﺩ ﺑﺎﺑﺖ ﭼﻮﻱ ﭤﻮ ﺗﻪ؛ “ﺭﻳﺎﺳﺖ ﺍﺭﺗﻘﺎ ﺟﻲ‬ ‫ﺧﺎﺹ ﻣﻨﺰﻝ ﺗﻲ ﺳﻤﺎﺝ ﺟﻲ ﭘﻴﺪﺍﻭﺍﺭ ﺁﻫﻲ‪ (2)”.‬ﻳﻌﻨﻲ ﺭﻳﺎﺳﺖ ﻗﻮﺕ ﻳﺎ ﻃﺎﻗﺖ ﺫﺭﻳﻌﻲ ﻧﻪ ﭘﺮ‬ ‫ﺑﺎﻫﻤﻲ ﻣﻴﻞ ﻣﻴﻼﭖ ۽ ﻗﺒﻴﻠﻦ ﺟﻲ ﮔ ﻳﻞ ﻣﻌﺎﺷﻲ‪ ،‬ﻣﻌﺎﺷﺮﺗﻲ‪ ،‬ﺗﻬﺬﻳﺒﻲ ۽ ﻠﭽﺮﻝ ﻣﻔﺎﺩﻥ ﺟﻲ‬ ‫ﺮﻱ ﻭﺟﻮﺩ ۾ ﺁﺋﻲ‪ .‬ﻗﺪﻳﻢ ﻗﺒﺎﺋﻠﻲ ﺗﻨﻈﻴﻢ ﺟﻲ ﭜﻴ ۾ ﺭﻳﺎﺳﺖ ﺟﻲ ﻭﺟﻮﺩ ﺮﻱ ﺍﻧﺴﺎﻥ‬ ‫ﺍﮖ ﮐﺎﻥ ﻭﮄﻳ ﺁﺳﺎﺋﺶ ﺳﺎﻥ ﺯﻧﺪﮔﻲ ﮔﺬﺍﺭﮠ ﻟﮙﻮ ۽ ﻫﻮ ﭘﺎﮠ ﮐﻲ ﻭﮄﻳ ﻣﺤﻔﻮﻅ ﺳﻤﺠﻬﮡ‬ ‫ﻟﮙﻮ‪ .‬ﺭﻳﺎﺳﺖ ﺟﻲ ﻭﺟﻮﺩ ﺮﻱ ﻗﺒﻴﻼﺋﻲ ﺟﻬﮙ ﺍ ۽ ﻧﻔﺎﻕ ﺧﺘﻢ ﭤﻴﮡ ﻟﮙﺎ ۽ ﺍﮘﻲ ﻭﺍﻧﮕﺮ‬ ‫ﺟﻴ ﻮ ﻣﺎﮢﻬﻮ ﺟﻮ ﻣﻴﭵﺎﻟﻮ ﻗﺒﻴﻼﺋﻲ ﺟﻬﮙ ﻥ ۽ ﻧﻔﺎﻗﻦ ﮐﻲ ﺧﺘﻢ ﺮﮠ ﺗﻲ ﺧﺮﭺ ﭤﻴﻨﺪﻭ ﻫﻮ‪،‬‬

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‫ﺳﻮ ﻫﺎﮠ ﻨﻬﻦ ﺗﻌﻤﻴﺮﻱ ﻢ ﺗﻲ ﺧﺮﭺ ﭤﻴﮡ ﻟﮙﻮ‪ .‬ﺭﻳﺎﺳﺖ ﺟﺎ ﺭﻫﻮﺍﺳﻲ ﭘﻨﻬﻨﺠﻦ ﺣﻘﻦ ۽‬ ‫ﻓﺮﺿﻦ ﺟﻲ ﭴﺎﮠ ﺭﮐﻨﺪﺍ ﻫﺌﺎ ۽ ﺭﻳﺎﺳﺖ ﺟﻲ ﻧﻈﺎﻡ ۾ ﻫﻨﻦ ﮐﻲ ﭘﻮﺭﻱ ﻣﺪﺍﺧﻠﺖ ﺟﻮ ﺣﻖ ﻫﻴﻮ‪.‬‬ ‫ﺍﻥ ﺭﻳﺎﺳﺖ ﺟﻮ ﺳﻤﺎﺟﻲ ﻧﻈﺎﻡ ﻣﺨﺘﻠﻒ ﻣﻠ ﻦ ۾ ﻣﺨﺘﻠﻒ ﺭﻫﻴﻮ‪ .‬ﺍﻫ ﻱ ﻃﺮﺡ ﻣﺨﺘﻠﻒ‬ ‫ﻣﻠ ﻦ ۾ ﺳﻴﺎﺳﻲ ﺯﻧﺪﮔﻲ َء ﺟﻮ ﺁﻏﺎﺯ ﺑﻪ ﻣﺨﺘﻠﻒ ﭤﻴﻮ‪ .‬ﻦ ﺟﻮ ﺑﺎﺩﺷﺎﻫﺖ ﺳﺎﻥ ﺗﻪ ﻦ ﺟﻮ‬ ‫ﺟﻤﻬﻮﺭﻳﺖ ﻳﺎ ﺍﺷﺮﺍﻓﻴﻪ ﺳﺎﻥ ﭤﻴﻮ‪ .‬ﺍﻧﺴﺎﻧﻲ ﺗﺎﺭﻳﺦ ﺟﻲ ﻣﺎﻫﺮ ﻓﺮﻳ ﺭ ﺍﻳﻨﮕﻠﺰ ﺭﻳﺎﺳﺖ ﺑﺎﺑﺖ‬ ‫ﻟﮑﻲ ﭤﻮ ﺗﻪ؛ “ﺭﻳﺎﺳﺖ ﻣﺠﻤﻮﻋﻲ ﻃﻮﺭ ﺗﻲ ﺳﭵﻲ ﺳﻤﺎﺝ ﺟﻲ ﺳﺮ ﺎﺭﻱ ﻧﻤﺎﺋﻨﺪﻩ ﻫﺌﻲ‪....‬۽‬ ‫ﺍﻫﺎ ﺍﻥ ﻃﺒﻘﻲ ﺟﻲ ﺭﻳﺎﺳﺖ ﻫﺌﻲ ﺟﻴ ﻮ ﭘﻨﻬﻨﺠﻲ ﺩﻭﺭ ﻻ ِء ﺳﭵﻲ ﺳﻤﺎﺝ ﺟﻮ ﻭﺍﺣﺪ ﺗﺮﺟﻤﺎﻥ‬ ‫ﻫﻮﻧﺪﻭ ﻫﻴﻮ‪ .‬ﺟﻬ ﻱ ﻃﺮﺡ ﻗﺪﻳﻢ ﺯﻣﺎﻧﻲ ۾ ﻏﻼﻣﻦ ﺟﻲ ﺷﻬﺮﻱ ﺭﻳﺎﺳﺖ ﻫﺌﻲ‪ ،‬ﻭﭼﻴﻦ ﺩﻭﺭ ۾‬ ‫ﺟﺎﮔﻴﺮﺩﺍﺭﻥ ﺟﻲ ۽ ﻫﻦ ﺯﻣﺎﻧﻲ ۾ ﺑﻮﺭﺟﻮﺍﺯﻳﻦ ﺟﻲ‪(3)”.‬‬

‫ﺳﻨﮅ ﺍﻧﺪﺭ ﺷﻬﺮﻱ ﺭﻳﺎﺳﺖ ﺟﻮ ﺑﻨﻴﺎﺩ‬ ‫ﺳﻨﮅ ﺍﻧﺪﺭ ﺷﻬﺮﻱ ﺭﻳﺎﺳﺖ ﺟﻮ ﺑﻨﻴﺎﺩ ‪ 5‬ﻫﺰﺍﺭ ﻕ‪-‬ﻡ ﮄﺍﺭﻱ ﭘﻴﻮ‪ .‬ﻫﺘﺎﻥ ﺟﺎ ﻣﺎﮢﻬﻮ‬ ‫ﺷﻬﺮﻥ ۾ ﺭﻫﮡ ﻟﮙﺎ‪ .‬ﺳﻨﺪﻥ ﮔﻬﺮ ﭘ ﺴﺮﺍﻭﺍﻥ‪ ،‬ﭔﻪ ﻣﺎ ﺑﻠ ﻧﮕﻦ ﺗﻲ ﻣﺸﺘﻤﻞ ﻫﺠﮡ ﺳﺎﻥ ﮔ‬ ‫ﺟﺪﻳﺪ ﻃﺮﺯ ﺟﻲ ﻏﺴﻞ ﺧﺎﻧﻦ‪ ،‬ﺑﻮﺭﭼﻴﺨﺎﻧﻦ‪ ،‬ﺗﻼﺋﻦ‪ ،‬ﮐﻮﻫﻦ ﺳﺎﻥ ﻳﻌﻨﻲ ﺍﭲ ﺎﻟﻬﻪ ﺟﻲ ﺷﻬﺮﻥ‬ ‫ﻭﺍﻧﮕﺮ ﻣ ﻧﻲ ﺳﻬﻮﻟﻴﺘﻦ ﺳﺎﻥ ﺁﺭﺍﺳﺘﺎ ﻫﺌﺎ‪ .‬ﺳﻨﺪﻥ ﺷﻬﺮﻥ ﺟﺎ ﺭﺳﺘﺎ ﺸﺎﺩﺍ‪ ،‬ﺯﻣﻴﻦ ۾ ﮂ ﻴﻞ‬ ‫ﻧﺎﻟﻴﻮﻥ‪ ،‬ﻭﻧﺪﺭ ﺟﻮﻥ ﺟﺎﻳﻮﻥ‪ ،‬ﻣﺴﺎﻓﺮ ﺧﺎﻧﺎ ۽ ﺑﺎﺯﺍﺭﻭﻥ ﺳﻬﮣﻲ ﺭﭤﺎ ﺳﺎﻥ ﺟ ﻳﻞ ﻫﻴﻮﻥ‪.‬‬ ‫ﻫﻨﻦ ﻣﻬﺬﺏ ﺍﻧﺴﺎﻧﻦ ﻗﺎﺋﺪﻱ ۽ ﻗﺎﻧﻮﻥ ﺟﻮ ﺿﺎﺑﻄﻮ ﭘﻬﺮﻳﺎﻥ ﻫﺘﻲ ﻣﺮﺗﺐ ﻴﻮ ۽‬ ‫ﻫ ﺍﻧﺼﺎﻑ ﺗﻲ ﭔﮅﻝ ﺣ ﻮﻣﺖ ﺟﻮ ﻗﻴﺎﻡ ﻋﻤﻞ ۾ ﺁﻧﺪﻭ‪ .‬ﻫﺘﺎﻥ ﺟﻮ ﺭﻳﺎﺳﺘﻲ ﺍﻧﺘﻈﺎﻡ ﺭﺍﺟﺎﺋﻦ‬ ‫ﻳﺎ ﺷﻬﺮﻥ ﺟﻲ ﭼﮝﻦ ﻣ ﺳﻦ ﺟﻲ ﺣﻮﺍﻟﻲ ﻫﻮﻧﺪﻭ ﻫﻮ‪ .‬ﺟﻦ ﺟﻲ ﭼﻮﻧ ﺑﻪ ﺭﺍﭴﻮﮢﻲ ﺻﻼﺡ‬ ‫ﻣﺸﻮﺭﻱ ﺳﺎﻥ ﭤﻴﻨﺪﻱ ﻫﺌﻲ‪ .‬ﺟﻴ ﻫﻦ ﻮ ﭼﮝﻮ ﻣ ﺱ ﭘﻨﻬﻨﺠﻦ ﺍﺧﺘﻴﺎﺭﻥ ﺟﻮ ﻧﺎﺟﺎﺋﺰ ﻓﺎﺋﺪﻭ‬ ‫ﻭﭠﻨﺪﻭ ﻫﻮ ﺗﻪ ﺳﭛ ﺷﻬﺮﻱ ﻣﺘﺤﺪ ﭤﻲ ﺍﻥ ﮐﻲ ﻫ ﺎﺋﻲ ﺳﻨﺪﺱ ﺟﺎ ِء ﺗﻲ ﭔﻴﻮ ﺣ ﻤﺮﺍﻥ ﻳﺎ ﭼﮝﻮ‬ ‫ﻣ ﺱ ﻣﻘﺮﺭ ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﺍﻫ ﻱ ﻃﺮﺡ ﻫﺘﻲ ﺑﻨﺎ ﻨﻬﻦ ﺧﻮﻥ ﺧﺮﺍﺑﻲ ﻳﺎ ﺩﻧﮕﻲ ﻓﺴﺎﺩ ﺟﻲ‬ ‫ﻣﻠ ﻲ ﺍﻧﺘﻈﺎﻡ ﻧﻬﺎﻳﺖ ﺧﻴﺮﺧﻮﺑﻲ َء ﺳﺎﻥ ﻫﻠﻨﺪﻭ ﻫﻮ‪ .‬ﺍﻫ ﻱ ﺍﻣﻦ ۽ ﺳ ﻮﻥ ﺟﻲ ﻣﻮﺟﻮﺩﮔﻲ َء‬ ‫۾ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﺎ ﺭﻫﻮﺍﺳﻲ ﻳﻨﻬﻮﻥ ﻳﻨﻬﻦ ﺗﺮﻗﻲ ۽ ﺗﻌﻤﻴﺮ ﺟﺎ ﺍ ﺎ ﻃﺌﻪ ﺮﮠ ﻟﮙﺎ‪.‬‬ ‫ﺍﻧﺴﺎﻧﻲ ﻋﻠﻢ ﺟﻮ ﻣﺎﻫﺮ ﺮﻭﺳﺮ ﭼﻮﻱ ﭤﻮ ﺗﻪ؛ “ﺟﻴ ﻫﻦ ﻮ ﺍﻫ ﻭ ﻣﻠ ﻫﻦ‬ ‫ﮄﺭﺗﻲ َء ﺗﻲ ﺁﻫﻲ‪ ،‬ﺟﻨﻬﻦ ﺟﻲ ﻻ ِء ﺩﻋﻮﻯ ﺮﻱ ﺳﮕﻬﺠﻲ ﺗﻪ ﺍﻫﻮ ﺍﻧﺴﺎﻧﺬﺍﺕ ﺟﻮ ﮔﻬﻮﺍﺭﻭ ﺁﻫﻲ ﻳﺎ‬ ‫ﮔﻬ ۾ ﮔﻬ ﺷﺮﻭﻋﺎﺗﻲ ﺗﻬﺬﻳﺐ ﺟﻮ ﮔﻬﻮﺍﺭﻭ ﺁﻫﻲ‪ ،‬ﺟﻨﻬﻦ ﺟﻲ ﺗﻬﺬﻳﺐ ﻭﮄﻧﺪﻱ ﻭﮄﻧﺪﻱ ﺳﭵﻲ‬ ‫ﺩﻧﻴﺎ ﺟﻲ ﺗﻬﺬﻳﺐ ﺑﮣﺠﻲ ﻭﺋﻲ ۽ ﺍﻥ ﺟﻮ ﻋﻠﻢ ﺳﭵﻲ ﺩﻧﻴﺎ ﺟﻮ ﻋﻠﻢ ﺑﮣﺠﻲ ﻭﻳﻮ ﺗﻪ ﺍﻫﻮ ﻣﻠ‬ ‫ﭘ ﺳﺎﻥ ﻫﻨﺪ ﺳﻨﮅ ﺁﻫﻲ‪”.‬‬ ‫ﺍﻳﭿ ﺟﻲ ﻭﻳﻠﺰ ﺟﻮ ﭼﻮﮠ ﺁﻫﻲ ﺗﻪ‪“ ،‬ﺍﻭﭜﺮ ﺟﻲ ﻨﻬﻦ ﻣﻠ ﻣﺎﻥ ﺟﻴ ﻫﻦ ﺗﻬﺬﻳﺐ‬ ‫ﺟﺎ ﺮﮢﺎ ﺳﻤﻴﺮﻳﺎ ﭘﻬﺘﺎ ﺗﻪ ﺍﻫﻮ ﻣﻠ ﻣﻬﺮﺍﮠ ﺟﻲ ﻣﺎﭤﺮﻱ ﺋﻲ ﭤﻲ ﺳﮕﻬﻲ ﭤﻮ‪ .‬ﮀﻮ ﺗﻪ ﺳﻤﻴﺮﻳﺎ‬ ‫ﺟﻲ ﺍﻭﭜﺮ ۾ ﻫﺌﮡ ﺳﺎﻥ ﮔ ﺍﻫﺎ ﮘﺎﻟﻬﻪ ﺑﻪ ﺁﻫﻲ ﺗﻪ ﭔﻨﻬﻲ ﻣﻠ ﻦ ﺟﻲ ﻭﭺ ۾ ﻨﻬﻦ ﭔﻲ ﺗﻬﺬﻳﺐ‬ ‫ﺟﺎ ﺁﺛﺎﺭ ﻧﻪ ﭤﺎ ﻣﻠﻦ‪ .‬ﻫﻲ ُء ﺍﻫﻮ ﺋﻲ ﻣﻠ ﺁﻫﻲ‪ ،‬ﺟﻨﻬﻦ ﺟﻮ ﺗﻤﺪﻥ ﺑﺎﺑﻞ‪ ،‬ﺳﻤﻴﺮ‪ ،‬ﻣﺼﺮ‪ ،‬ﻳﻮﻧﺎﻥ ۽‬ ‫ﭘﻮ ِء ﺭﻭﻡ ﭘﻬﺘﻮ‪ .‬ﭴﮡ ﺗﻪ ﻫﻲ ﺗﻤﺪﻥ ﺟﻮ ﭘﻬﺮﻳﻮﻥ ﻣﺮ ﺰ ﻫﻮ‪(4)”.‬‬ ‫ﺷﻬﺮﻱ ﺭﻳﺎﺳﺖ ﻭﺍﺭﻱ ﺩﻭﺭ ۾ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﺎ ﺭﻫﻮﺍﺳﻲ ﭘﭥﺮ ۽ ﺎﻣﻮﻥ ﮔ ﺍﺳﺘﻌﻤﺎﻝ‬ ‫ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻫﺘﺎﻥ ﺟﺎ ﻣﺎﮢﻬﻮ ﺟﻴ ﻲ ﺩﻧﻴﺎ ﺟﻲ ﻣﺨﺘﻠﻒ ﻣﻠ ﻦ ۾ ﭘﮑ ﻳﻞ ﻫﺌﺎ‪ .‬ﺗﻦ ﺍﺗﺎﻥ‬ ‫ﻣﻌﺪﻧﻴﺎﺕ ﻫﭣ ﺌﻲ ﻳﺎ ﻭﺍﭘﺎﺭ ﺮﻱ ﺍﻫﻲ ﻣ ﺋﻲ ﺷﻴﻮﻥ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ۾ ﺁﻧﺪﻳﻮﻥ‪ .‬ﺍﻫ ﻱ ﻃﺮﺡ‬ ‫ﮔﻬﮣﻲ ﻣﻌﺪﻧﻴﺎﺕ ﭽﻲ ﻣﺎﻝ ﺟﻲ ﺻﻮﺭﺕ ۾ ﭔﺎﻫﺮﺍﻥ ﻫﺘﻲ ﺁﻧﺪﻱ ﻭﺋﻲ‪ .‬ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ‬

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‫ﻣﺎﮢﻬﻦ ﭘﺘﻞ‪ ،‬ﺟﺴﺖ‪ ،‬ﺳﻮﻥ ۽ ﭼﺎﻧﺪﻱ َء ﻭﻏﻴﺮﻩ ﮐﻲ ﮘﺎﺭﻱ ﻣﺨﺘﻠﻒ ﺍﻭﺯﺍﺭ‪ ،‬ﺯﻳﻮﺭ‪ ،‬ﮐﺎﮄﻱ ﺟﺎ‬ ‫ﭤﺎﻧﻮﻥ ﻭﻏﻴﺮﻩ ﭠﺎﻫﻴﺎ‪1936 .‬ﻉ ۾ ﺁﻣﺮﻳ ﺎ ۽ ﺍﻧﮕﻠﻴﻨ ﺟﻲ ﺗﺤﻘﻴﻘﻲ ﻴﻢ ﺳﺎﻥ ﺑﺮﺻﻐﻴﺮ ﺁﻳﻞ‬ ‫ﻣﺎﻫﺮ ﺍ ﺮ ﻴﺮﻱ َء ﺟﻲ ﺭﺍ ِء ﺁﻫﻲ ﺗﻪ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﭘﭥﺮ ۽ ﺎﻣﻲ ﺩﻭﺭ ﺟﻲ ﺳﻨﮕﻢ ﺟﻲ ﺟﮙﻬﻪ‬ ‫ﺁﻫﻲ‪ .‬ﻫﻦ ﺋﻲ ﺯﻣﻴﻦ ﺗﻲ ﺎﻧﺴﻲ ﺩﻭﺭ )‪ (Bronze Age‬ﺟﺎ ﺁﺛﺎﺭ ﺑﻪ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻳﻌﻨﻲ‬ ‫ﺗﻬﺬﻳﺐ ﺟﻲ ﻣ ﻧﻲ ﺩﻭﺭﻥ ﺟﺎ ﻣﺮﺣﻠﻴﻮﺍﺭ ﺁﺛﺎﺭ ﻫﺘﻲ ﻣﻠﻴﺎ ﺁﻫﻦ‪.‬‬ ‫ﺳﺮﺟﺎﻥ ﻣﺎﺭﺷﻞ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﺗﻬﺬﻳﺐ ﺑﺎﺑﺖ ﻫ ﺭﭘﻮﺭ ۾ ﭴﺎﮢﺎﺋﻲ ﭤﻮ ﺗﻪ‪“ ،‬ﻳﺎﺩ‬ ‫ﺭﻫﻲ ﺗﻪ ﺍﻫﻲ )ﺳﻨﮅﻱ ﻣﺎﮢﻬﻮ( ﺍﭸﺎ ﭘﭥﺮ ﺩﻭﺭ ﺟﻲ ﺑﺪﻟﺠﻨﺪ ﺩﻭﺭ ۾ ﻫﻴﺎ‪ .‬ﮀﻮ ﺗﻪ ﻫﻮ ﺭﻭﺯﻣﺮﻩ ﺟﻲ‬ ‫ﺍﺳﺘﻌﻤﺎﻝ ﻻ ِء ﭘﭥﺮ ﺟﺎ ﭗ ۽ ﺭﻧﺒﺎ ﻢ ﺁﮢﻴﻨﺪﺍ ﻫﺌﺎ‪ .‬ﺟﻴ ﻲ ﺳﻮﻥ ﺟﻲ ﺗﻌﺪﺍﺩ ۾ ﮔﻬﺮﻥ ﻣﺎﻥ‬ ‫ﻟﮅﺍ ﺁﻫﻦ‪ .‬ﭘﺮ ﺑﺎﻭﺟﻮﺩ ﺍﻥ ﺟﻲ ﻫﻮ ﺎﻣﻲ‪ ،‬ﺳﻮﻥ‪ ،‬ﭼﺎﻧﺪﻱ ۽ ﺟﺴﺖ ﺑﺎﺑﺖ ﭼﮝﻲ ﭴﺎﮠ ﺭﮐﻨﺪﺍ ﻫﺌﺎ ۽‬ ‫ﻫﻮ ﺍﻧﻬﻦ ﺟﻮ ﺍﺳﺘﻌﻤﺎﻝ ﻨﺪﺍ ﻫﺌﺎ‪(5)”.‬‬ ‫ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﺎ ﺑﺎﺷﻨﺪﺍ ﺯﻧﺪﮔﻲ َء ﺟﻲ ﻣﻌﻨﻰ ﻣﻘﺼﺪ ﮐﺎﻥ ﭼﮝﻲ ﻃﺮﺡ ﻭﺍﻗﻒ ﻫﻴﺎ‪.‬‬ ‫ﻫﻨﻦ ﻭ ﻮﺑﻪ ﻏﺮﻳﺐ ۽ ﺍﻣﻴﺮ ﻮﻧﻪ ﻫﻴﻮ‪ .‬ﺳﭝﻨﻲ ﺟﺎ ﻫ ﺟﻬ ﺍ ﮔﻬﺮ‪ ،‬ﺭﻫﮣﻲ ﻬﮣﻲ‬ ‫ﻫ ﺠﻬ ﻱ‪ ،‬ﻣﻨﺠﻬﻦ ﻏﺮﻳﺐ ﺍﻣﻴﺮ ﺟﻮ ﻮﺑﻪ ﺗﻔﺎﻭﺕ ﻣﻮﺟﻮﺩ ﻧﻪ ﻫﻮ‪ .‬ﻫﻲ ُء ﺳﻤﺎﺝ ﺍﻭﺍﺋﻠﻲ‬ ‫ﺍﺷﺘﺮﺍ ﻲ ﺳﻤﺎﺝ ﻫﻴﻮ‪ ،‬ﺟﻨﻬﻦ ۾ ﮔ ﻳﻞ ﻣﻠ ﻴﺖ ﺟﻮ ﺭﻭﺍﺝ ﻫﻮ‪ .‬ﺫﺍﺗﻲ ﻣﻠ ﻴﺖ ﺟﻮ ﺑﻨﻴﺎﺩ‬ ‫ﮔﻬﮣﻮ ﭘﻮ ِء ﭘﻴﻮ‪ .‬ﻫﺮ ﻮ ﻣﺤﻨﺖ ﻨﺪﻭ ﻫﻮ‪ ،‬ﻫﻦ ﺍﺷﺘﺮﺍ ﻲ ﺳﻤﺎﺝ ﺟﻲ ﺗﺼﻮﻳﺮ ﺟﮗ ﻣﺸﻬﻮﺭ‬ ‫ﻣﻔ ﺮ ﺟﻮﺯﻑ ﺍﺳ ﺎﻟﻦ ﻫﻦ ﻃﺮﺡ ﭼ ﻲ ﺁﻫﻲ‪:‬‬ ‫“ﺍﻭﺍﺋﻠﻲ ﺍﺷﺘﺮﺍ ﻲ ﺳﺮﺷﺘﻲ ۾ ﭘﻴﺪﺍﻭﺍﺭ ﺟﻲ ﻻﮘﺎﭘﻦ ﺟﻮ ﺑﻨﻴﺎﺩ ﻫﻲ ُء ﻫﻮ ﺗﻪ ﭘﻴﺪﺍﻭﺍﺭ‬ ‫ﺟﺎ ﻭﺳﻴﻼ ﺳﻤﻮﺭﻱ ﺳﻤﺎﺝ ﺟﻲ ﮔ ﻳﻞ ﻣﻠ ﻴﺖ ﻫﻮﻧﺪﺍ ﻫﺌﺎ‪ .‬۽ ﻣﻌﺎﺷﻲ ﻟﮗ ﻻﮘﺎﭘﺎ ﭘﻴﺪﺍﻭﺍﺭ ﺟﻲ‬ ‫ﻃﺎﻗﺘﻦ ﺳﺎﻥ ﺑﺮﺍﺑﺮﻱ َء ﻭﺍﺭﺍ ﻫﺌﺎ‪ .‬ﭘﭥﺮ ﺟﺎ ﻫﭥﻴﺎﺭ ۽ ﺍﻥ ﮐﺎﻥ ﭘﻮ ِء ﮔﺰ ﻤﺎﻥ‪ ،‬ﺍﻥ ﺩﻭﺭ ﺟﻲ‬ ‫ﻭﺳﻴﻠﻦ ﺟﻲ ﻓﻘﻂ ﺍﻫﺎ ﺋﻲ ﭘﻮﻧﺠﻲ ﻫﺌﻲ‪ .‬ﺟﻴ ﻫﻦ ﻫﻮ ﭘﺎﮠ ۾ ﮔ ﺟﻲ ﺍﻧﻬﻦ ﻫﭥﻴﺎﺭﻥ ﺟﻲ ﻣﺪﺩ‬ ‫ﺳﺎﻥ ﻓﻄﺮﺕ ﺟﻲ ﻣﺨﺎﻟﻒ ﻃﺎﻗﺘﻦ ۽ ﺟﻬﻨﮕﻠﻲ ﺟﺎﻧﻮﺭﻥ ﺳﺎﻥ ﻣﻘﺎﺑﻠﻮ ﻧﻪ ﻦ ﻫﺎ ﺗﻪ ﺳﻨﺪﻥ ﺟﻴﺌﺮﻭ‬ ‫ﺭﻫﮡ ﻣﺸ ﻞ ﻫﻮ‪ .‬ﭔﻴﻠﻦ ۽ ﺟﻬﻨﮕﻠﻦ ﻣﺎﻥ ﭰﻞ ﻫﭣ ﺮﮠ‪ ،‬ﻣﮁﻲ ﻣﺎﺭﮠ ۽ ﭘﻨﻬﻨﺠﻲ ﺍﺟﻬﻲ ﭠﺎﻫﮡ‬ ‫ﻻ ِء ﭘﺎﮠ ۾ ﮔ ﺟﻲ ﻢ ﺮﮠ ﺳﻨﺪﻥ ﻻ ِء ﺗﻤﺎﻡ ﺿﺮﻭﺭﻱ ﻫﻴﻮ‪ .‬ﻫﻮ ﭘﺎﮠ ۾ ﮔ ﺟﻲ ﻣﻠﻲ ﺭﻫﮡ‬ ‫ﺳﺎﻥ ﺋﻲ ﺟﻬﻨﮕﻠﻲ ﺟﺎﻧﻮﺭﻥ ۽ ﭜﺮ ﭘﺎﺳﻲ ﻭﺍﺭﻳﻦ ﮄﺍﺭﻳﻦ ﻗﺒﻴﻠﻦ ﺟﻲ ﺣﻤﻠﻦ ﮐﺎﻥ ﭘﺎﮠ ﺑﭽﺎﺋﻲ ﭤﻲ‬ ‫ﺳﮕﻬﻴﺎ‪ .‬ﮔ ﺟﻲ ﻢ ﺮﮠ ﺳﺒﺐ ﭘﻴﺪﺍﻭﺍﺭ ﺟﻲ ﻫﭥﻴﺎﺭﻥ ﺗﻲ ﺳﭝﻨﻲ ﺟﻮ ﮔ ﻳﻞ ﺣﻖ ﻫﻮﻧﺪﻭ ﻫﻮ‬ ‫۽ ﺍﻧﻬﻲ َء ﺮﻱ ﻣﺤﻨﺖ ﺟﻮ ﭰﻞ ﺑﻪ ﺳﭝﻨﻲ ﺟﻲ ﮔ ﻳﻞ ﻣﻠ ﻴﺖ ﻫﺌﻲ‪ .‬ﺍﻧﻬﻲ َء ﺳﻤﺎﺝ ۾ ﭘﻴﺪﺍﻭﺍﺭ‬ ‫ﺟﻲ ﻭﺳﻴﻠﻦ ﺗﻲ ﻨﻬﻦ ﻓﺮﺩ ﺟﻲ ﻣﻠ ﻴﺖ ﺟﻮ ﺗﺼﻮﺭ ﺑﻪ ﭘﻴﺪﺍ ﻴﻦ ﭤﻴﻮ ﻫﻮ‪ .‬ﺳﻮﺍ ِء ﺍﻧﻬﻲ َء‬ ‫ﺟﻲ ﺗﻪ ﻲ ﭘﻴﺪﺍﻭﺍﺭ ﺟﺎ ﻫﭥﻴﺎﺭ ﺟﻦ ﺟﻲ ﻣﺪﺩ ﺳﺎﻥ ﺟﻬﻨﮕﻠﻲ ﺟﺎﻧﻮﺭﻥ ﺟﻮ ﻣﻘﺎﺑﻠﻮ ﻴﻮ ﻭﻳﻨﺪﻭ‬ ‫ﻫﻮ‪ ،‬ﺫﺍﺗﻲ ﻣﻠ ﻴﺖ ﻫﻮﻧﺪﺍ ﻫﺌﺎ‪ .‬ﺍﻧﻬﻲ َء ﺳﻤﺎﺝ ۾ ﻧ ﻲ ﺗﻪ ﻣﺎﮢﻬﻮ ﻫ ﭔﺌﻲ ﺟﻲ ﻣﺤﻨﺖ ﺟﻲ‬ ‫ﭰﺮﻟ ﻨﺪﺍ ﻫﺌﺎ ۽ ﻧ ﻲ ﺍﭸﺎ ﻫﻮ ﻃﺒﻘﻦ ۾ ﺋﻲ ﻭﺭﻫﺎﻳﻞ ﻫﺌﺎ‪(6) ”.‬‬ ‫ﺍﻭﺍﺋﻠﻲ ﺍﺷﺘﺮﺍ ﻲ ﺳﻤﺎﺝ ﺟﻲ ﻣﭥﻲ ﭘﻴﺶ ﻴﻞ ﺗﺼﻮﻳﺮ ﺍﺳﺎﻥ ﮐﻲ ﺳﻨﮅ ﺟﻲ ﻗﺪﻳﻢ‬ ‫ﺷﻬﺮﻥ ﺟﻲ ﺍ ﺍﻭﺕ ۽ ﮔﻬﺮﻭ ﺭﻳﺘﻦ ﺭﺳﻤﻦ ۽ ﺍﻭﺯﺍﺭﻥ ﻣﺎﻥ ﻣﻠﻲ ﭤﻲ‪ .‬ﺁﻣﺮﻱ َء ﺟﻲ ﻫﻴﭡﺌﻴﻦ‬ ‫ﺯﻣﻴﻨﻲ ﺗﻬﻪ ﺗﻲ ﺑﻨﻴﺎﺩ ﭘﻴﻞ ﮘﻮﭞ ﻣﺎﻥ ﺍﻫ ﺍ ﻧﺸﺎﻥ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺟﺘﻲ ﺳﭵﻲ ﮘﻮﭞ ﺟﻲ ﺭﮄﭘﭽﺎ َء‬ ‫ﺟﻲ ﻫ ﻱ ﺟﮙﻬﻪ ﺁﻫﻲ ۽ ﻫﺮ ﻫﻨﮅ ﺟﺪﺍ ﺟﺪﺍ ﺭﮄ ﭘﭽﺎ َء ﺟﻮﻥ ﭼﻠﻬﻴﻮﻥ ﻳﺎ ﭔﻴﺎ ﻧﺸﺎﻥ ﻧﻪ ﻣﻠﻴﺎ ﺁﻫﻦ‪.‬‬ ‫ﺁﻣﺮﻱ ﺟﻲ ﮐﻮ ﺎﺋﻲ ﻣﺎﻥ ﮔﻬﺮﻥ ﺟﻲ ﺟﻮ ﺟ ۽ ﭼﻠﻬﻴﻦ ﺟﺎ ﻧﺸﺎﻥ ﻫﺮ ﮔﻬﺮ ۾ ﻧﻪ ﻣﻠﮡ ﭘﺮ ﻫ‬ ‫ﻫﻨﮅ ﺳﭵﻲ ﮘﻮﭞ ﺟﻮ ﺭﮄﭘﭽﺎ ُء ﭤﻴﮡ ﺟﺎ ﺁﺛﺎﺭ ﻣﻠﮡ ۽ ﺳﭝﻨﻲ ﺟﻲ ﻫ ﺠﻬ ﻱ ﺯﻧﺪﮔﻲ ﮔﺬﺍﺭﮠ ﺟﺎ‬ ‫ﺁﺛﺎﺭ ﻣﻠﮡ ﻣﺎﻥ ﻇﺎﻫﺮ ﺁﻫﻲ ﺗﻪ ﻫﻲ ﺗﻬﺬﻳﺐ ﺍﻥ ﺩﻭﺭ ﺟﻲ ﺁﻫﻲ‪ ،‬ﺟ ﻫﻦ ﺳﭵﻮ ﮘﻮﭞ ﻫ ﺍﻳ ﻮ‬ ‫ﻫﻮ‪ .‬ﺟﻨﻬﻦ ﺟﻲ ﭘﺌﺪﺍﺋﺶ ۽ ﺩﻭﻟﺖ ﺳﭝﻨﻲ ﺟﻲ ﮔ ﻳﻞ ﻣﻠ ﻴﺖ ﻫﺌﻲ ۽ ﺍﻥ ﺟﻮ ﮐﺎﭘﻮ ﺑﻪ ﮔ ﻳﻞ‬ ‫ﺟﻮﺍﺑﺪﺍﺭﻱ ۽ ﺣﻖ ﻫﻮ‪ .‬ﻣﻤ ﻦ ﺁﻫﻲ ﺗﻪ ﺭﮄﭘﭽﺎ ُء ﺑﻪ ﺍﺟﺘﻤﺎﻋﻲ ﻫﻮ‪ .‬ﺗﻬﺬﻳﺐ ﺟﻮ ﺍﻫﻮ ﺩﻭﺭ ﺳﻨﮅ ۾‬ ‫ﺍﻭﺍﺋﻞ ﮐﺎﻥ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﺟﻲ ﻟﮗ ﭜﮗ ﺁﺧﺮ ﻳﻌﻨﻲ ‪ 2000‬ﻕ‪-‬ﻡ ﺗﺎﺋﻴﻦ ﻫﻴﻮ‪ .‬ﭔﻴﻮ ﺗﻪ ﻣﻮﻫﻦ ﺟﻲ‬ ‫ﺩ ﻱ ﺟﻲ ﻭﭼﻴﻦ ﺗﻬﻪ ۾ ﺍﻭﺍﺋﻠﻲ ﺍﺷﺘﺮﺍ ﻲ ﺳﻤﺎﺝ ﺟﻲ ﭼ ﻲ ﺗﺼﻮﻳﺮ ﻣﻠﻲ ﭤﻲ‪ .‬ﺑﻘﻮﻝ ﺳﺮ ﺟﺎﻥ‬

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‫ﻣﺎﺭﺷﻞ ﺟﻲ ﺗﻪ؛ “ﺳﻨﮅ ﺍﻧﺪﺭ ﺳﻨﺪﺭ ﻋﻤﺎﺭﺗﻮﻥ ﻓﻘﻂ ﻧﮕﺮ ﻭﺍﺳﻴﻦ ﺟﻲ ﺳﮏ ﻻ ِء ﺟ ﻧﺪﻳﻮﻥ ﻫﻴﻮﻥ‪،‬‬ ‫ﭘﺮ ﭔﻴﻦ ﻳﻬﻦ ﺟﻬ ﻭ ﻣﺼﺮ ۽ ﺍﻭﻟﻬﻪ ﺍﻳﺸﻴﺎ ۾ ﻮ ﺑﻪ ﺍﻫ ﻭ ﻣﺜﺎﻝ ﻮﻧﻪ ﭤﻮ ﻣﻠﻲ‪ .‬ﮀﻮ ﺟﻮ‬ ‫ﺍﻧﻬﻦ ﺩﻳﺴﻦ ۾ ﺩﻳﻮﺗﺎﺋﻦ ﺟﻲ ﻣﻨﺪﺭﻥ‪ ،‬ﻣﺤﻼﺗﻦ ۽ ﺭﺍﺟﺎﺋﻲ ﺳﻤﺎﮄﻳﻦ ﺗﻲ ﺑﻲ ﺷﻤﺎﺭ ﻧﺎﮢﻮ ﻟ ﻴﻮ‬ ‫ﻭﻳﻨﺪﻭ ﻫﻮ‪ .‬ﺑﺎﻗﻲ ﻋﺎﻡ ﻣﺎﮢﻬﻮ ﺍﺋﻴﻦ ﺑﻠ ﻞ ﺳﺎﺩﻳﻦ ﻣ ﻲ َء ﺟﻲ ﭠﻬﻴﻞ ﺟﻬﻮﭘ ﻳﻦ ۾ ﺭﻫﻨﺪﺍ ﻫﺌﺎ‪.‬‬ ‫ﭘﺮ ﺳﻨﮅ ۾ ﺗﺼﻮﻳﺮ ﺟﻮ ﺑﻠ ﻞ ﭔﻴﻮ ﺭﻭﭖ ﺁﻫﻲ‪ ،‬ﺟﺘﻲ ﺳﻨﺪﺭ ﻋﻤﺎﺭﺗﻮﻥ ﺻﺮﻑ ﻧﮕﺮ ﻭﺍﺳﻴﻦ ﺟﻲ‬ ‫ﺳﮏ ﻻ ِء ﺟ ﻧﺪﻳﻮﻥ ﻫﻴﻮﻥ‪(7) ”.‬‬

‫ﺟﻤﻬﻮﺭﻱ ﻣﻌﺎﺷﺮﻭ‬ ‫ﺁﺭ ﻴﺎﻻﺟﻲ ﺟﻲ ﻣﺎﻫﺮ ﮔﻴﻮﺳﺎﻥ )‪ (Giosan‬ﻣﻮﺟﺐ ﻫﻦ ﮐﺎﻥ ﺍﮖ ﻗﺪﻳﻢ ﻣﺼﺮ ۽‬ ‫ﻋﺮﺍﻕ ﺩﻧﻴﺎ ﺟﺎ ﭘﻬﺮﻳﺎﻥ ﻭ ﺍ ﺷﻬﺮﻱ ﺗﻬﺬﻳﺐ ﺟﺎ ﻣﺮ ﺰ ﺳﻤﺠﻬﻴﺎ ﻭﻳﻨﺪﺍ ﻫﺌﺎ‪ ،‬ﭘﺮ ﺑﻌﺪ ۾ ﭤﻴﻞ ﺗﺤﻘﻴﻖ‬ ‫ﻣﻮﺟﺐ ﺍﻧﻬﻦ ﮐﺎﻥ ﻭ ﻱ ﺗﻬﺬﻳﺐ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﺟﻲ ﺷﻬﺮﻱ ﺳﭝﻴﺘﺎ ﻫﺌﻲ‪ .‬ﻫﻲ ﺗﻬﺬﻳﺐ ﺩﻧﻴﺎ ﺟﻲ ‪10‬‬ ‫ﺳﻴ ﻭ ﺁﺩﻣﺸﻤﺎﺭﻱ ﺗﻲ ﻣﺸﺘﻤﻞ ﻫﺌﻲ‪ .‬ﮔﻴﻮﺳﺎﻥ ﻣﻮﺟﺐ ﺳﻨﮅﻭ ﺗﻬﺬﻳﺐ ﻣﺼﺮ ۽ ﻋﺮﺍﻕ ﺟﻲ‬ ‫ﺗﻬﺬﻳﺒﻦ ﮐﺎﻥ ﻭﮄﻳ ﺟﻤﻬﻮﺭﻱ ﺳﻮﺳﺎﺋ ﻲ ﻫﺌﻲ‪ .‬ﻫﻦ ﺗﻬﺬﻳﺐ ﺟﻲ ﺷﻬﺮﻱ ﻣﺮ ﺰﻥ ۾ ﻣﺼﺮ ۽‬ ‫ﻋﺮﺍﻕ ﻭﺍﻧﮕﺮ ﺍﻫﻢ ﺷﺨﺼﻴﺘﻦ ﺟﻬ ﻭ ﺑﺎﺩﺷﺎﻫﻦ ۽ ﻣﺬﻫﺒﻲ ﭘﺮﻭﻫﺘﻦ ﻻ ِء ﻭ ﻳﻮﻥ ﻋﻤﺎﺭﺗﻮﻥ ۽‬ ‫ﻣﺤﻞ ﻧﻪ ﺟﻮ ﻳﺎ ﻭﻳﻨﺪﺍ ﻫﺌﺎ‪(8) .‬‬

‫ﺳﻴﺎﺳﻲ ﺻﻮﺭﺗﺤﺎﻝ ‬ ‫ﺟﻴﺎﻻﺟﻲ ﺟﻮ ﻣﺎﻫﺮ ﺟﺎﻥ ﺭﻭﭺ ﻧﻴﺸﻨﻞ ﺟﺎﮔﺮﺍﻓ ﻣﻴﮕﺰﻳﻦ ۾ ﻟﮑﻲ ﭤﻮ ﺗﻪ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ۾‬ ‫ﻨﻬﻦ ﻋﺎﻟﻴﺸﺎﻥ ﻣﺤﻞ‪ ،‬ﻣﻨﺪﺭ ﻳﺎ ﻳﺎﺩﮔﺎﺭ ﻗﺴﻢ ﺟﻲ ﻣﻨﺎﺭﻥ ﺟﻲ ﻏﻴﺮ ﻣﻮﺟﻮﺩﮔﻲ ﺛﺎﺑﺖ ﺮﻱ‬ ‫ﭤﻲ ﺗﻪ ﻫﺘﻲ ﺑﺎﺩﺷﺎﮪ ﻳﺎ ﺭﺍﮢﻲ ﺟﻮ ﺗﺨﺖ ﺗﺎﺝ ﻮﻧﻪ ﻫﻮ‪ .‬ﻭﺳ ﻮﻧﺴﻦ ﻣﻴ ﻳﺴﻦ ﻳﻮﻧﻴﻮﺭﺳ ﻲ‬ ‫ﺁﻣﺮﻳ ﺎ ﺟﻲ ﭘﺮﻭﻓﻴﺴﺮ ﺟﻮﻧﺎﭤﻦ ﻣﺎﺭ ﻴﻨﻮﺋﺮ ﻣﻮﺟﺐ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﺁﺛﺎﺭﻥ ۾ ﺭﺍﮢﻲ‬ ‫ﻳﺎ ﺭﺍﺟﺎ ﺟﻲ ﻏﻴﺮ ﻣﻮﺟﻮﺩﮔﻲ ﻣﺎﻥ ﺍﻫﻮ ﻧﺘﻴﺠﻮ ﮃﻱ ﺳﮕﻬﺠﻲ ﭤﻮ ﺗﻪ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﮐﻲ‬ ‫ﻫ ﺷﻬﺮﻱ ﺭﻳﺎﺳﺖ ﻃﻮﺭ ﻣﺨﺘﻠﻒ ﻣﺤﻠﻦ ﻣﺎﻥ ﭼﻮﻧ ﻳﻞ ﻣﺎﮢﻬﻦ ﻭﺳﻴﻠﻲ ﻫﻼﻳﻮ ﻭﻳﻨﺪﻭ ﻫﻮﻧﺪﻭ‪.‬‬ ‫ﺟﺎﻥ ﺭﻭﭺ ۽ ﭘﺮﻭﻓﻴﺴﺮ ﺟﻮﻧﺎﭤﻦ ﻣﺎﺭ ﺟﻲ ﺍﻫﺎ ﺗﺤﻘﻴﻖ ﭔﮅﺍﺋﻲ ﭤﻲ ﺗﻪ ﭼﻮﻧ ﻳﻞ ﺟﻤﻬﻮﺭﻱ ﻃﺮﺯ‬ ‫ﺣ ﻮﻣﺖ ﺟﻲ ﺧﺎﻟﻖ ﺑﻪ ﺳﻨﮅ ﺋﻲ ﺁﻫﻲ۔ )‪ (9‬ﭼﻮﻧ ﻳﻞ ﺟﻤﻬﻮﺭﻱ ﻃﺮﺯ ﻭﺍﺭﻱ ﺣ ﻮﻣﺖ ﺟﺎ ﺧﺎﻟﻖ‬ ‫ﺑﻪ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﺎ ﻭﺍﺭﺙ ﻫﺌﺎ‪.‬‬ ‫ﺩﻧﻴﺎ ﺟﻲ ﭘﻬﺮﻳﻦ ﺳﻤﺎﺟﻮﺍﺩﻱ ﺭﻳﺎﺳﺖ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﺎ ﻣﺎﮢﻬﻮ ﺗﺮﻗﻲ َء ﺟﻲ ﺑﻠﻨﺪﻳﻦ ﺗﻲ‬ ‫ﻫﺌﺎ‪ .‬ﻫﻮ ﭽﻲ ﻣﺎﻝ ﻫﭣ ﺮﮠ ﻻ ِء ﻏﻮﺭﺍﺑﻦ ۾ ﭼ ﻫﻲ ﺩﻧﻴﺎ ﺟﻲ ﻣﺨﺘﻠﻒ ﮐﻨ ﻥ ﺗﻲ ﻭﭸﻲ‬ ‫ﻧ ﺮﻧﺪﺍ ﻫﺌﺎ‪ .‬ﺟﻦ ﮐﺎﻥ ﻫﻮ ﺍﮘﺌﻲ ﻭﺍﻗﻒ ﻫﻴﺎ‪ .‬ﭔﺎﻫﺮﻳﻦ ﺩﻧﻴﺎ ﻻ ِء ﺳﻨﮅ ﻫ ﻣﺜﺎﻟﻲ ﻣﻠ ﻫﻴﻮ‪.‬‬ ‫ﺳﻤﻴﺮ ﺟﻲ ﻣﺎﮢﻬﻦ ﻻ ِء ﺳﻨﮅ ﺟﻮ ﻣﻠ ﻣﻌﺘﺒﺮ ﺣﻴﺜﻴﺖ ﺭﮐﻨﺪﻭ ﻫﻮ‪ .‬ﻫﻮ ﺳﻨﮅ ﺳﺎﻥ ﭘﻨﻬﻨﺠﻮﻥ‬ ‫ﺭﻭﺍﻳﺘﻮﻥ ۽ ﻗﺼﺎ ﻣﻨﺴﻮﺏ ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﺑﺎﺑﻠﻲ ﺗﻬﺬﻳﺐ ﺗﻲ ﺳﻨﮅ ﺟﻲ ﺳﮅﺭﻳﻞ ﺳﭝﻴﺘﺎ ﺟﻮ ﻭ ﻭ ﺍﺛﺮ‬ ‫ﺘﺒﻲ ۾ ﺳﻨﮅ ﺟﻲ ﺳﺎﺭﺍﻫﻪ ﺠﻬﻪ ﻫﻦ ﺭﻳﺖ ﻣﻠﻲ ﭤﻲ‪“ :‬ﺍﻫﻮ‬ ‫ﻫﻴﻮ‪ .‬ﺳﻤﻴﺮ ﻣﺎﻥ ﻟﮅﻝ ﻫ‬ ‫ﻣﻠ ‪ ،‬ﺟﻮ ﺳﻤﻴﺮ ﺟﻲ ﺍﻭﭜﺮ ﻱ ﺁﻫﻲ؛ ۽ ﺟﺘﺎﻥ ﭔﻴ ﻳﻦ ﺭﺳﺘﻲ ﮔﻬﮣﻮ ﺠﻬﻪ ﻫﺖ ﺍﭼﻲ ﭤﻮ‪ .‬ﺍﻫﻮ‬ ‫ﺍﻫ ﻭ ﻣﻠ ﺁﻫﻲ‪ ،‬ﺟﺘﺎﻥ ﺳﺞ ﺍﭜﺮﻱ ﭤﻮ ۽ ﺍﻫﻮ ﺑﻬﺸﺖ ﺁﻫﻲ‪ ،‬ﺟﺘﻲ ﻮﺑﻪ ﻣﺮﻳﺾ ﻧﺎﻫﻲ‪ ،‬ﻲ‬ ‫ﺑﻴﻮﺍﻫﻮﻥ ۽ ﻳﺘﻴﻢ ﭔﺎﺭ ﻧﻪ ﺁﻫﻦ‪(10)”.‬‬

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‫ﺗﺸﺪﺩ ﻧﻪ ﭘﺮ ﺍﻣﻦ ﺗﻲ ﭔﮅﻝ ﺗﻬﺬﻳﺐ‬ ‫ﺩﻧﻴﺎ ﺟﻲ ﻗﺪﻳﻢ ﺗﺮﻳﻦ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﺍﻫﻢ ﺧﺎﺻﻴﺖ ﺍﻥ ﺟﻲ ﭘﺮﺍﻣﻦ ﻃﺮﺯ ﺯﻧﺪﮔﻲ‬ ‫ﻫﺌﻲ‪ .‬ﮀﺎ ﺎﮠ ﺟﻮ ﻫﺘﺎﻥ ﺟﻲ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﻣﺎﻥ ﻫ ﺑﻪ ﻫﭥﻴﺎﺭ ﻮﻧﻪ ﻟﮅﻭ ﺁﻫﻲ‪ .‬ﺍﻫ ﻭ‬ ‫ﺍﻧ ﺸﺎﻑ ‪1976‬ﻉ ۾ ﭘﺎ ﺴﺘﺎﻥ ۾ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺗﻲ ﺗﺤﻘﻴﻖ ﻨﺪ ﻫ ﺁﻣﺮﻳ ﻲ‬ ‫ﺁﺭ ﻴﺎﻻﺟﺴ ﺟﻮﻧﺎﭤﻦ ﻣﺎﺭ ﻴﻨﻮﺋﺮ ﺁﻣﺮﻳ ﻦ ﺳﻴﻨ ﺮ ۾ ﺳﻨﮅ ﺟﻲ ﺗﻬﺬﻳﺐ ﺟﻲ ﻣﺨﺘﻠﻒ‬ ‫ﭘﻬﻠﻮﺋﻦ ﺗﻲ ﻟﻴ ﭽﺮ ﻳﻨﺪﻱ ﻴﻮ ﺁﻫﻲ‪ .‬ﺍ ﺮ ﻴﻨﺎﺋﺮ ﻣﻮﺟﺐ ﻣﻴﺴﻮﭘﻮ ﻴﻤﺎ‪ ،‬ﺍﻭﻣﺎﻥ‪ ،‬ﻣﺼﺮ‪،‬‬ ‫ﭼﻴﻦ‪ ،‬ﺁﻣﺮﻳ ﺎ ۽ ﮐﮡ ﺁﻣﺮﻳ ﺎ ﺟﻬ ﻳﻦ ﻗﺪﻳﻢ ﺗﻬﺬﻳﺒﻦ ﺟﻲ ﺍﺑﺘ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﺗﻬﺬﻳﺐ ﻭﮢﺞ‬ ‫ﻭﺍﭘﺎﺭ ﻨﺪ ﺗﻬﺬﻳﺐ ﻫﺌﻲ‪ .‬ﻣﺨﺘﻠﻒ ﺳﺒﺒﻦ ﺟﻲ ﺮﻱ ﻫﺘﺎﻥ ﺟﻮ ﻭﮢﺞ ﻭﺍﭘﺎﺭ ﺻﺪﻳﻦ ﺗﺎﺋﻴﻦ‬ ‫ﺟﺎﺭﻱ ﺭﻫﻴﻮ‪ .‬ﺁﻣﺮﻳ ﻲ ﻣﺎﻫﺮ ﻣﻮﺟﺐ ﺁﮘﺎ ﻲ ﺩﻭﺭ ۾ ﺳﻨﮅ ﺟﻲ ﺗﻬﺬﻳﺐ ﻭﺍﺭﻥ ﻣﺎﮘﻦ ﺗﻲ ﺟﻨﮕﻲ‬ ‫ﻴ ﻨﺎﻻﺟﻲ ﭼﮝﻲ ﻣﻮﭼﺎﺭﻱ ﻣﻮﺟﻮﺩ ﻧﻪ ﻫﺌﻲ‪ .‬ﺍﺗﺎﻥ ﺟﻲ ﻋﻼﺋﻘﻦ ﮐﻲ ﻭ ﻱ ﭘﺌﻤﺎﻧﻲ ﺗﻲ ﻗﻠﻌﻲ‬ ‫ﺑﻨﺪ ﺷ ﻞ ﻮﻧﻪ ﻧﻲ ﻭﺋﻲ ﻫﺌﻲ ۽ ﻧﻪ ﻭﺭﻱ ﺍﻧﻬﻦ ﻫﻨﮅﻥ ﺗﺎﻥ ﻫﭥﻴﺎﺭﻥ ﮐﻲ ﮔ ﺮﮠ ﺟﻲ ﺎ‬ ‫ﺛﺎﺑﺘﻲ ﻣﻠﻲ ﺁﻫﻲ‪ .‬ﺳﻨﮅ ﺟﻲ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﻣﺎﻥ ﻣﻠﻴﻞ ﻣﻬﺮﻥ‪ ،‬ﻣﺠﺴﻤﻦ ۽ ﭠ ﺮﻥ ﺟﻲ ﭤﺎﻧﻮﻥ ﺗﻲ‬ ‫ﺟﻨﮕﻴﻦ‪ ،‬ﻓﻮﺟﻲ ﺎﻫﻦ ۽ ﺟﻨﮕﻲ ﻗﻴﺪﻳﻦ ﺟﻮﻥ ﺗﺸﺒﻴﻬﻮﻥ ﺑﻪ ﺍ ﺮﻳﻞ ﻮﻧﻪ ﺁﻫﻦ‪ .‬ﺁﻣﺮﻳ ﻲ‬ ‫ﻣﺎﻫﺮ ﻣﻮﺟﺐ ﻣﻬﺮﮘ ﻫﻪ ﺟﻲ ﺠﻬﻪ ﻗﺒﺮﻥ ﻣﺎﻥ ﻫﭣ ﺁﻳﻞ ﻻﺷﻦ ﮐﻲ ﺑﻲ ﺭﺣﻤﻲ ﺳﺎﻥ ﻣﺎﺭﮠ ﺟﺎ‬ ‫ﺛﺒﻮﺕ ﭘﮡ ﻧﻪ ﭤﺎ ﻣﻠﻦ‪ .‬ﺍﻧﻬﻦ ﺁﮘﺎ ﻦ ﻣﺎﮘﻦ ﺗﻲ ﺍﻳ ﭔﻴ ﺍﮘﺮﺍﻳﻮﻥ ۽ ﺟﻬﻴ ﺍ ﺗﻪ ﭤﻴﻞ ﻣﻠﻦ ﭤﺎ‬ ‫ﭘﺮ ﻫﭥﻴﺎﺭﺑﻨﺪ ﺟﻨﮓ ﺟﻬ ﻱ ﺎ ﻭ ﻱ ﺳﺮﮔﺮﻣﻲ ﭤﻴﮡ ﺟﺎ ﺍﻫﭹﺎﮠ ﻧﻪ ﭤﺎ ﻣﻠﻦ‪ .‬ﻧﻪ ﺋﻲ ﻭﺭﻱ ﺳﻨﮅﻭ‬ ‫ﻣﺎﭤﺮ ﮐﻲ ﺟﻨﮕﻲ ﺍﮂ ۽ ﺟﺒﺮ ﻭﺳﻴﻠﻲ ﮘﻨﮃﻳﻮ ﻭﻳﻮ ﻫﻮ‪ .‬ﺟﻮﻧﺎﭤﻦ ﻣﺎﺭ ﻣﻮﺟﺐ ﻫﺘﺎﻥ ﺟﻲ‬ ‫ﺭﻫﻮﺍﺳﻴﻦ ﺍﻫ ﻱ ﻴ ﻨﺎﻻﺟﻲ ﺘﺐ ﺁﻧﺪﻱ ۽ ﺍﻥ ﮐﻲ ﺍﻭﺳﺮ ﻧﻲ ﺟﻴ ﺎ ﺷﻬﺮﻱ ﺯﻧﺪﮔﻲ ﺟﻲ‬ ‫ﮔﻬﺮﺝ ﭘ ﺎﻧﺪ ﻫﺌﻲ‪.‬‬ ‫ﺍﻥ ﻭﻗﺖ ﺟﻲ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻮ ﻧﻘﺸﻮ ﺳﻨﮅ ﺟﻲ ﻫ ﻣﺤﻘﻖ ﺳﺮﺍﺝ ﺍﻟﺤﻖ ﻣﻴﻤﮡ‬ ‫ﺠﻬﻪ ﻫﻦ ﺭﻳﺖ ﭼ ﻴﻮ ﺁﻫﻲ‪“ :‬ﺳﻨﮅ ﺍﻫﺎ ﺟﻨﺖ ﻫﺌﻲ‪ ،‬ﺟﺘﻲ ﻮﺑﻪ ﺑﮏ ﻧﻪ ﻣﺮﻧﺪﻭ ﻫﻮ‪ .‬ﺟﺘﻲ‬ ‫ﺍﻧﺴﺎﻥ ﺟﻲ ﺫﻫﻦ ﺗﺎﻥ ﮎ ۽ ﮘﮣﺘﻲ ﻣﻴﺴﺎﺭﮠ ﻻ ِء ﻧﺎﭺ‪ ،‬ﺳﻨﮕﻴﺖ‪ ،‬ﻧﻘﺎﺷﻲ‪ ،‬ﺑﺖ ﺗﺮﺍﺷﻲ ۽ ﻣﺎﮐﻲ َء‬ ‫ﺟﺎ ﭠﻬﻴﻞ ﻣﮅ ﻣﻮﺟﻮﺩ ﻫﺌﺎ‪ .‬ﺟﻨﻬﻦ ۾ ﺍﻧﺴﺎﻧﻦ ﮐﻲ ﮔﻨﺪﮔﻲ َء ﺳﺎﻥ ﭼ ﻫﺌﻲ‪ .‬ﺟﻨﻬﻦ ۾ ﻫﺮ ﺍﻧﺴﺎﻥ‬ ‫ﭔﺌﻲ ﺍﻧﺴﺎﻥ ﺟﻮ ﺩﻭﺳﺖ ۽ ﭜﺎ ُء ﻫﻮ‪ .‬ﺟﻨﻬﻦ ۾ ﻣﻠ ۾ ﭘﻴﺪﺍ ﭤﻴﻨﺪ ﺳﻤﻮﺭﻳﻦ ﺷﻴﻮﻥ ﺳﭝﻨﻲ‬ ‫ﺟﻮﻥ ﮔ ﻳﻞ ﻣﻠ ﻴﺖ ﻫﻴﻮﻥ‪ .‬ﺟﻨﻬﻦ ۾ ﻣﺬﻫﺐ ﺟﻲ ﻧﺎﻟﻲ ﺗﻲ ﺗﻨﮕﺪﻟﻲ ۽ ﺧﻮﻧﺮﻳﺰﻱ ﻭ ﻱ ۾‬ ‫ﻭ ﻭ ﮔﻨﺎﻫﻪ ﻫﻮ‪ .‬ﺟﻨﻬﻦ ۾ ﭔﻴﻦ ﮐﻲ ﺭﻧﺠﺎﺋﮡ ﻏﻴﺮ ﺍﻧﺴﺎﻧﻲ ﺣﺮ ﺖ ﺳﻤﺠﻬﻴﻮ ﻭﻳﻨﺪﻭ ﻫﻮ‪.‬‬ ‫ﺟﻨﻬﻦ ۾ ﭘﻨﻬﻨﺠﻲ ﭘﺎ ﻳﺴﺮﻱ ﻣﺎﮢﻬﻦ ﻳﺎ ﻣﻠ ﻦ ﺳﺎﻥ ﺍﮘﺮﺍﺋﻲ ﺣﺮﺍﻡ ﻫﺌﻲ‪(11) ”.‬‬ ‫ﻇﺎﻫﺮ ﺁﻫﻲ ﺗﻪ ﺳﻨﮅﻱ ﺍﮂ ۽ ﻫ ﺎ َء ﻣﺎﻥ ﭴﺎﮢﻨﺪﺍ ﺋﻲ ﻮﻧﻪ ﻫﺌﺎ‪ .‬ﻫﻮ ﻧﻬﺎﻳﺖ ﻣﻬﺬﺏ‬ ‫ﻫﻴﺎ‪ .‬ﺳﻨﮅ ﺟﻲ ﻣﺎﮢﻬﻦ ﻭ ﺗﺸﺪﺩ ﻳﺎ ﺩﭔﺎ َء ﺟﻮ ﺗﺼﻮﺭ ﺋﻲ ﻮﻧﻪ ﻫﻴﻮ‪ .‬ﻫﻮ ﺍﻣﻦ ﺍﻣﺎﻥ ﺟﺎ ﻗﺎﺋﻞ‬ ‫ﻫﻴﺎ‪ .‬ﺍﻥ ﺮﻱ ﺗﻪ ﺳﻨﺪﻥ ﺷﻬﺮﻥ ﻣﺎﻥ ﻫﭥﻴﺎﺭ ﻮﻧﻪ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﭘﺮ ﻫﭥﻴﺎﺭﻥ ﻳﺎ ﻣﺬﻫﺒﻲ ﭠ ﺎﮢﻦ‬ ‫ﺑﺪﺭﺍﻥ ﺍﻧﻬﻦ ﺟﻲ ﺷﻬﺮﻥ ﻣﺎﻥ ﺍﮐﺮ )ﻋﻠﻢ( ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻫﻮ ﺍﻥ ﺋﻲ ﭘﻨﻬﻨﺠﻲ ﻃﺎﻗﺖ ﻳﻌﻨﻲ ﻋﻠﻢ ۽‬ ‫ﻫﻨﺮ ﺳﺎﻥ ﺩﻧﻴﺎ ﺟﻲ ﻫﺮ ﻨ ۽ ﭾ ۾ ﭘﮑ ﻳﺎ‪ .‬ﻫﻨﻦ ﭘﻨﻬﻨﺠﻦ ﻏﻮﺭﺍﺑﻦ ۽ ﺟﻬﺎﺯﻥ ۾ ﭼ ﻫﻲ‬ ‫ﺳﻤﻨ ﻥ ﺟﺎ ﺳﻴﻨﺎ ﭼﻴﺮﻱ ﻭﭸﻲ ﺍﮠ ﻭﺳﺎﻳﻞ ﭘ ﺁﺑﺎﺩ ﻴﺎ‪ .‬ﻫﻨﻦ ﺟﻲ ﻫﭥﻦ ۾ ﭜﺎﻟﻦ‪ ،‬ﺗﺮﺍﺭﻥ ۽‬ ‫ﻧﻴﺰﻥ ﺟﻬ ﻥ ﻫﭥﻴﺎﺭﻥ ﺑﺪﺭﺍﻥ ﻗﻠﻢ‪ ،‬ﺍ ﻮ ۽ ﻭﻧﺠﻬﻪ ﻫﻴﺎ‪ .‬ﺍﻫﺎ ﺋﻲ ﺳﻨﺪﻥ ﺗﺮﻗﻲ ﺮﮠ ۽ ﺍﮘﺘﻲ‬ ‫ﻭﮄﮠ ﺟﻲ ﻟ ﻞ ﻗﻮﺕ ﻫﺌﻲ‪ .‬ﺍﻫﻮ ﺋﻲ ﺳﻨﺪﻥ ﺯﻧﺪﻫﻪ ﺭﻫﮡ ﺟﻮ ﻣﻘﺼﺪ ۽ ﻣﺘﻮ ﻫﻴﻮ‪ .‬ﺳﻨﮅ ﺟﻲ‬ ‫ﺁﮘﺎ ﻦ ﺭﻫﺎ ﻦ ﺟﻲ ﺳﻮﺳﺎﺋ ﻲ ﺑﺎﺑﺖ ﻱ ﻱ ﻮﺳﻤﺒﻲ ﺍﺳﺎﻥ ﮐﻲ ﭔﮅﺍﺋﻲ ﭤﻮ ﺗﻪ‪“ :‬ﺗﺸﺪﺩ ۽ ﺩﭔﺎ ُء‬ ‫ﻧﻪ ﭘﺮ ﻣﻬﺬﺏ ﭘﮣﻮ ﺳﻨﮅﻭ ﺳﻮﺳﺎﺋ ﻲ ﺟﻲ ﻧﻈﺮﻳﺎﺗﻲ ﻃﺎﻗﺖ ﻫﻴﻮ‪(12) ”.‬‬ ‫ﻣﺼﺮ ﺟﺎ ﻓﺮﺍﻋﻨﻪ ﺟﻨﮕﺠﻮ ﻫﺌﺎ‪ ،‬ﻠﺪﻳﺎ ۽ ﺍﺷﻮﺭ ﺟﺎ ﻣﺎﮢﻬﻮ ﻭﺣﺸﻲ ۽ ﺧﻮﻧﺨﻮﺍﺭ‬

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‫ﻫﺌﺎ‪ .‬ﻫﻮ ﭘﻨﻬﻨﺠﻦ ﻣﺨﺎﻟﻔﻦ ﺟﻮﻥ ﺯﺑﺎﻧﻮﻥ ﻭﮂﻳﻨﺪﺍ ﻫﺌﺎ‪ ،‬ﻓﻨﻴﻘﻲ ﮄﺍ ﻳﻞ ﻫﺌﺎ‪ ،‬ﭔﺎﻧﻬﻴﻦ ﺟﻮ ﻭ ﺮﻭ‬ ‫ﻨﺪﺍ ﻫﺌﺎ‪ ،‬ﺍﻳﺮﺍﻧﻲ ﭘﮡ ﭘﻨﻬﻨﺠﻲ ﻫﻴﭡﻴﻦ ﺭﻋﻴﺖ ﮐﻲ ﺁﺯﺍﺭﻳﻨﺪ ﻫﺌﺎ‪ ،‬ﭘﺮ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﺷﻬﺮﻥ‬ ‫ﻣﺎﻥ ﺎﺑﻪ ﺍﻫ ﻱ ﺷﻲ َء ﻫﭣ ﺎﻧﻪ ﺁﺋﻲ ﺁﻫﻲ‪ ،‬ﺟﻨﻬﻦ ﻣﺎﻥ ﻣﻌﻠﻮﻡ ﭤﺌﻲ ﺗﻪ ﻣﻠ ۾ ﻟ ﺍﺋﻲ ﺑﻪ‬ ‫ﻟﮙﻨﺪﻱ ﻫﺌﻲ‪ .‬ﺁﺛﺎﺭ ﻗﺪﻳﻤﻪ ﺟﻮ ﻫ ﻣﺎﻫﺮ ﻣﺴ ﺮ ﺑﺮﻳﻠﺲ ﻓﻮﺭ ﺍﻥ ﺑﺎﺑﺖ ﭼﻮﻱ ﭤﻮ ﺗﻪ ﻣﻮﻫﻦ ﺟﻲ‬ ‫ﺩ ﻱ ﺟﻲ ﺷﻬﺮ ﮐﻲ ﭼﻮﻃﺮﻑ ﻮﺑﻪ ﻗﻠﻌﻮ ﻧﻪ ﺁﻫﻲ ۽ ﺟﻨﮕﻲ ﻫﭥﻴﺎﺭﻥ ﺟﻲ ﻧﻪ ﻣﻠﮡ ﺮﻱ ﭼﺌﻲ‬ ‫ﺳﮕﻬﺠﻲ ﭤﻮ ﺗﻪ ﺷﻬﺮ ﺟﺎ ﻣﺎﮢﻬﻮ ﺻﻠﺢ ﺳﺎﻧﺖ ۾ ﺭﻫﻨﺪﺍ ﻫﺌﺎ‪.‬‬ ‫ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﺷﻬﺮﻱ ﺭﻳﺎﺳﺖ ﺟﺎ ﺭﻫﻮﺍﺳﻲ ﺳﻴﺎﺳﻲ ﻃﻮﺭ ﺁﺯﺍﺩ ﻫﺌﺎ‪ ،‬ﻫﻮ ﻨﻬﻦ‬ ‫ﺑﻪ ﮄﺍﺭﻱ ﻗﻮﻡ ﻳﺎ ﻗﺒﻴﻠﻲ ﺟﺎ ﻣﺎﺗﺤﺖ ﻮﻧﻪ ﻫﻴﺎ‪ ،‬ﺍﻫﻮ ﺋﻲ ﺳﺒﺐ ﻫﻴﻮ ﺟﻮ ﻫﻮ ﭘﻨﻬﻨﺠﻦ ﺻﻼﺣﻴﺘﻦ‬ ‫ﮐﻲ ﺁﺯﺍﺩﺍﻧﻪ ﻧﻤﻮﻧﻲ ﺍﺟﺎﮔﺮ ﺮﻱ ﺳﮕﻬﻴﺎ‪ .‬ﺁﺯﺍﺩﻱ َء ﺳﺎﻥ ﮔ ﺗﺮﻗﻲ ﺮﮠ ﺟﻲ ﺧﻮﺍﻫﺶ ﺮﻱ‬ ‫ﻫﻮ ﻏﻮﺭ ﻓ ﺮ ﺮﮠ ۽ ﻧﻴﻮﻥ ﺍﻳﺠﺎﺩﻭﻥ ﺮﮠ ﻟﮙﺎ‪ .‬ﻫﻨﻦ ﻫ ﭔﺌﻲ ﺳﺎﻥ ﺗﻌﺎﻭﻥ ﭘﻴﺪﺍ ﻴﻮ‪،‬‬ ‫ﻫ ﺗﻨﻈﻴﻢ ﭠﺎﻫﻲ‪ .‬ﭘﻨﻬﻨﺠﻲ ﻻ ِء ﻗﺎﻧﻮﻥ ﻣﻘﺮﺭ ﻴﻦ‪ ،‬ﺣ ﻮﻣﺖ ﺟﻮ ﺑﻨﻴﺎﺩ ﻭﮄﻥ‪ .‬ﺟﻨﻬﻦ ۾ ﻫﺮ‬ ‫ﺭﻫﻮﺍﺳﻲ َء ﺟﻲ ﺣﻔﺎﻇﺖ ﺣ ﻮﻣﺖ ﺟﻲ ﺫﻣﻴﻮﺍﺭﻱ ﻫﺌﻲ‪ .‬ﺣ ﻮﻣﺖ ﻣﺨﺘﻠﻒ ﻃﺒﻘﻦ ﺟﻲ‬ ‫ﻧﻤﺎﺋﻨﺪﻥ ﺗﻲ ﻣﺸﺘﻤﻞ ﻫﻮﻧﺪﻱ ﻫﺌﻲ‪ ،‬ﭘﺮ ﺍﻥ ۾ ﺧﺎﺹ ﺮﺩﺍﺭ ﻭﺍﭘﺎﺭﻱ ﻃﺒﻘﻲ ﺟﻮ ﻫﻮﻧﺪﻭ ﻫﻮ‪.‬‬ ‫ﺍﻧﻬﻦ ﻧﻤﺎﺋﻨﺪﻥ ﻣﺎﻥ ﺣﺎ ﻢ ﭼﻮﻧ ﻳﻮ ﻭﻳﻨﺪﻭ ﻫﻮ‪ .‬ﺟﻴ ﻮ ﭘﻨﻬﻨﺠﻲ ﺟﻤﻬﻮﺭ ﺍﮘﻴﺎﻥ ﺟﻮﺍﺑﺪﺍﺭ‬ ‫ﻫﻴﻮ‪.‬‬

‫ﺷﻬﺮﻱ ﻧﻈﺎﻡ‬ ‫ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﻭﺍﺭﺛﻦ ﻭ ﻫ ﻣﻌﻘﻮﻝ ﺑﻠﺪﻳﺎﺗﻲ ﻧﻈﺎﻡ ﺭﺍﺋﺞ ﻫﻴﻮ ۽ ﺍﻥ‬ ‫ﺳﻠﺴﻠﻲ ۾ ﺷﻬﺮ ﮐﻲ ﺻﺎﻑ ﺭﮐﮡ‪ ،‬ﭼﻮ ﻴﺪﺍﺭﻱ ﻧﻈﺎﻡ‪ ،‬ﻋﺎﻡ ﻓﻼﺡ ۽ ﺑﻬﺒﻮﺩ ﻻ ِء ﺍﻧﺎﺝ ﺟﺎ‬ ‫ﮔﺪﺍﻡ‪ ،‬ﻋﻮﺍﻣﻲ ﮐﻮﻫﻪ‪ ،‬ﺗﻮﺭﮠ ۽ ﻣﺎﭘﮡ ﺟﺎ ﻣﺨﺘﻠﻒ ﭘﺌﻤﺎﻧﺎ ﻫ ﻣﻨﻈﻢ ﺳﻤﺎﺟﻲ ﺯﻧﺪﮔﻲ َء ﺟﻲ‬ ‫ﻧﺸﺎﻧﺪﻫﻲ ﺁﻫﻲ‪.‬‬ ‫ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ۾ ﻦ ﻫﻨﮅﻥ ﺗﻲ ﭤﻨﭝﻦ ﺟﺎ ﻭ ﺍ ﻫﺎﻝ ﺁﻫﻦ‪ .‬ﺟﺘﻲ ﺍﻧﻬﻲ َء ﺯﻣﺎﻧﻲ‬ ‫۾ ﻣﺎﮢﻬﻮ ﺧﺎﺹ ﻤﻦ ﻻ ِء ﭘﺌﻨﭽﺎﺗﻮﻥ ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﺍﻧﻬﻦ ﻣﺎﻥ ﻫ ﻫﺎﻝ ﺗﻪ ‪ 80‬ﭼﻮﺭﺱ ﻓﻮ‬ ‫ﺸﺎﺩﻭ ﺁﻫﻲ‪ .‬ﺟﻨﻬﻦ ۾ ﻭﻳﻬﮡ ﻻ ِء ﺩﺭﺟﻪ ﺑﺪﺭﺟﻪ ﺑﺌﻨﭽﻦ ﻭﺍﻧﮕﺮ ﻣ ﻲ َء ﺟﺎ ﺍ ﺎ ﭠﻬﻴﻞ ﺁﻫﻦ‪.‬‬ ‫ﺟ ﻫﻦ ﺗﻪ ﺍﮘﻮﺍﮢﻦ ﺟﻲ ﻭﻳﻬﮡ ﻻ ِء ﻫ ﭘﻠﻴ ﻓﺎﺭﻡ ﺠﻬﻪ ﻣﭥﭝﺮﻭ ﭠﻬﻴﻞ ﺁﻫﻦ‪ (13).‬ﺍﻧﻬﻦ ﻫﺎﻟﻦ‬ ‫ﻣﺎﻥ ﺍﻧﺪﺍﺯﻭ ﻟﮙﺎﺋﻲ ﺳﮕﻬﺠﻲ ﭤﻮ ﺗﻪ ﺍﻥ ﺯﻣﺎﻧﻲ ۾ ﻣﺎﮢﻬﻮ ﺷﻬﺮ ﺟﻮ ﺍﻧﺘﻈﺎﻡ ﻫﻼﺋﮡ ﻻ ِء ﺍﻧﻬﻦ‬ ‫ﻫﺎﻟﻦ ۾ ﮔ ﺟﺎﮢﻴﻮﻥ ﺮﻱ ﺻﻼﺡ ﻣﺸﻮﺭﺍ ﻨﺪﺍ ﻫﺌﺎ‪ ،‬ﺟﻨﻬﻦ ﺟﻲ ﻣﻮﺟﻮﺩﻩ ﺩﻭﺭ ۾ ﺟﺪﻳﺪ‬ ‫ﺷ ﻞ ﺍﺳﻴﻤﺒﻠﻲ ﺁﻫﻲ‪.‬‬

‫ﺷﻬﺮﻱ ﺍ ﺍﻭﺕ ﺟﻲ ﺭﭤﺎﺑﻨﺪﻱ‬ ‫ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﺑﻴﻬ ﻣﺎﻥ ﻣﻌﻠﻮﻡ ﭤﺌﻲ ﭤﻮ ﺗﻪ ﺍﻥ ﻭﻗﺖ ﺟﺎ ﻣﺎﮢﻬﻮ ﺳﻠﻴﻘﻴﺪﺍﺭ‬ ‫۽ ﺷﺎﻫﻮ ﺎﺭ ﻫﺌﺎ‪ .‬ﺳﻨﺪﻥ ﮔﻬﺮ ﻧﻨﮃﻥ ﻧﻨﮃﻥ ﻣﺤﻠﻦ ۾ ﻭﺭﻫﺎﻳﻞ ﻫﺌﺎ‪ .‬ﺟﻦ ﺟﻮﻥ ﮔﻬ ﻴﻮﻥ ﺳﮅﻳﻮﻥ‬ ‫۽ ﺁﻣﻬﻮﻥ ﺳﺎﻣﻬﻮﻥ ﻫﻴﻮﻥ‪ ،‬ﮔﻬﺮﻥ ﺟﻮﻥ ﻲ ﺳﺮﻭﻥ ﺍﻫ ﻳﻮﻥ ﺁﻫﻦ‪ ،‬ﺟﻦ ﺗﻲ ﻫﺰﺍﺭﻥ ﺳﺎﻟﻦ‬ ‫ﮔﺬﺭﮠ ﺑﻌﺪ ﺑﻪ ﻮﺑﻪ ﺍﺛﺮ ﺳﮡ ۾ ﻧﻪ ﭤﻮ ﺍﭼﻲ‪ .‬ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺟﻲ ﻣﺎﻫﺮﻥ ﮐﺎﻥ ﺳﻮﺍ ِء ﭔﻴﻮ ﻮ‬ ‫ﺳﻨﺪﻭ ﺗﻪ ﺍﺋﻴﻦ ﺋﻲ ﭼﻮﻧﺪﻭ ﺗﻪ ﮀﺘﻴﻦ ﮐﺎﻥ ﺳﻮﺍ ِء ﮔﻬﺮ ﭴﮡ ﺗﻪ ﺗﺎﺯﻱ ﺯﻣﺎﻧﻲ ﺟﺎ ﭠﻬﻴﻞ ﺁﻫﻦ‪ .‬ﺟﺎﻳﻦ‬ ‫۾ ﺭﻫﮡ ﻻ ِء ﻮﭠﻴﻮﻥ‪ ،‬ﻏﺴﻠﺨﺎﻧﻪ ۽ ﮐﻮﻫﻴﻮﻥ ﺑﻪ ﺁﻫﻦ‪ .‬ﺩﻳﻮﺍﺭﻥ ﺗﻲ ﺍﻧﺪﺭﺍﻥ ﻲ ﺍﻧﭻ ﻟﻴﭙﻮ‬

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‫ﭼ ﻫﻴﻞ ﺁﻫﻲ‪ .‬ﻣﺤﻠﻦ ﺟﻲ ﺍﻧﺪﺭ ﮔﻬﺮﻥ ۾ ﮔﻬ ﮠ ﻻ ِء ﻫ ﻭ ﻭ ﺩﺭﻭﺍﺯﻭ ﭔﺎﻫﺮﻳﻦ ﮔﻬ ﻲ ﻣﺎﻥ‬ ‫ﺁﻫﻲ‪ .‬ﻦ ﮔﻬﺮﻥ ۾ ﮔﻬ ﮠ ﻻ ِء ﻲ ﺩﺭﻭﺍﺯﺍ ﺑﻪ ﺁﻫﻦ‪ .‬ﻦ ﻫﻨﮅﻥ ﺗﻲ ﭤﻨﭝﻦ ﺟﺎ ﻭ ﺍ ﻫﺎﻝ ﺁﻫﻦ‪،‬‬ ‫ﺟﺘﻲ ﺷﺎﻳﺪ ﺍﻧﻬﻲ َء ﺯﻣﺎﻧﻲ ﺟﺎ ﻣﺎﮢﻬﻮ ﺧﺎﺹ ﻤﻦ ﻻ ِء ﭘﺌﻨﭽﺎﺗﻮﻥ ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﺍﻧﻬﻦ ﻣﺎﻥ ﻫ‬ ‫ﻫﺎﻝ ‪ 80‬ﭼﻮﺭﺱ ﻓﻮ ﺸﺎﺩﻭ ﺁﻫﻲ‪ .‬ﺟﻨﻬﻦ ۾ ﻭﻳﻬﮡ ﻻ ِء ﺑﺌﻨﭽﻦ ﻭﺍﻧﮕﺮ ﻣ ﻲ َء ﺟﺎ ﺍ ﺎ‬ ‫ﭠﻬﻴﻞ ﺁﻫﻦ‪ .‬ﺷﻬﺮ ﺟﺎ ﻲ ﮔﻬﺮ ﺩ ﺎﻧﻦ ﻭﺍﻧﮕﺮ ﻧﻈﺮ ﭘﻴﺎ ﺍﭼﻦ‪ .‬ﻫ ﺩ ﺎﻥ ﺷﺮﺍﺏ ﺧﺎﻧﻮ ﭘﻴﻮ‬ ‫ﻟﮙﻲ‪ .‬ﻫ ﺩ ﺎﻥ ۾ ﻧﻴﺮﻭﻟﻲ ﺟﻲ ﻦ ﻫﺌﻲ‪ .‬ﺍﻧﻬﻲ َء ﺗﻲ ﺭﻧﮓ ﺟﺎ ﺩﺍﮖ ﺍﭸﺎ ﻣﻮﺟﻮﺩ ﺁﻫﻦ‪.‬‬ ‫ﻫ ﻭ ﻱ ﮐﻠﻴﻞ ﻋﻤﺎﺭﺕ ﺍﻧﺪﺭ‪ ،‬ﺟﻨﻬﻦ ﺟﻮﻥ ﺩﻳﻮﺍﺭﻭﻥ ‪ 7‬ﻳﺎ ‪ 8‬ﻓﻮ ﺁﻫﻦ‪ ،‬ﻫ ﻭ ﻭ ﺗﻼ ُء ﺁﻫﻲ‪.‬‬ ‫ﺟﻨﻬﻦ ۾ ﻟﻬﮡ ﻻ ِء ﺍ ﺎ ﺁﻫﻦ‪ .‬ﺗﻼ َء ﺟﻮ ﺗﺮﻭ ﻣﻀﺒﻮﻁ‪ ،‬ﻟﺴﻮ ۽ ﺻﺎﻑ ﺁﻫﻲ‪ .‬ﺗﻼ ُء ‪ 39‬ﻓﻮ‬ ‫ﮔﻬﻮ‪ 23 ،‬ﻓﻮ ﻭﻳ ﺮﻭ ۽ ‪ 8‬ﻓﻮ ﺍﻭﻧﻬﻮ ﺁﻫﻲ‪ .‬ﺗﻼ َء ﻟﮗ ﮐﻮﻫﻪ ﺁﻫﻲ‪ ،‬ﺟﺘﺎﻥ ﺗﻼ َء ﮐﻲ ﭜﺮﻳﻮ‬ ‫ﻭﻳﻨﺪﻭ ﻫﻮ‪ .‬ﺗﻼ َء ﺟﻲ ﺗﺮﻱ ۾ ﻫ ﻨ ﻭ ﺳﻮﺭﺍﺥ ﻫﻮ‪ ،‬ﺟﺘﺎﻥ ﮔﻨﺪﻭ ﭘﺎﮢﻲ ﻧﻴ ﺎﻝ ﺮﻱ‬ ‫ﺗﻼ َء ﮐﻲ ﺻﺎﻑ ﻴﻮ ﻭﻳﻨﺪﻭ ﻫﻮ‪ .‬ﺗﻼ ِء ﺟﻲ ﺍﻭﺳﺎﺭﻱ ﺳﻴﻤﻴﻨ ﺟﻬ ﻱ ﻣﺼﺎﻟﺤﻲ ﺳﺎﻥ ﭤﻴﻞ‬ ‫ﺁﻫﻲ‪ .‬ﺳﻢ ﺟﻲ ﺭﻭ ﮡ ﻻ ِء ﺍﻧﺒﺮ ۽ ﻨ ﺮﻳ ﺍﺳﺘﻌﻤﺎﻝ ﭤﻴﻞ ﺁﻫﻲ‪ .‬ﺩ ﻱ ﺟﻲ ﮔﻬﺮﻥ ﺍﻧﺪﺭ‬ ‫ﺟﻴ ﻲ ﻏﺴﻠﺨﺎﻧﻪ ﻣﻠﻴﺎ ﺁﻫﻦ‪ ،‬ﺳﻲ ﺳﻮ ﻫﺎ ﭘﺮ ﺳﻨﺪﻥ ﻓﺮﺵ ﺗﻤﺎﻡ ﻣﻀﺒﻮﻁ ﭔﮅﻝ ﺁﻫﻦ‪ .‬ﭼﻦ ۽‬ ‫ﭘ ﻴﻦ ﺳﺮﻥ ﺟﻲ ﭜﻮﺭ ﻣﺎﻥ ﮔ ﻳﻞ ﻣﺼﺎﻟﺤﻲ ﺟﻲ ﻓﺮﺷﺒﻨﺪﻱ ﭤﻴﻞ ﺁﻫﻲ‪ .‬ﻏﺴﻠﺨﺎﻧﻦ ﺟﻲ ﻓﺮﺵ‬ ‫ﺟﻲ ﻟﻴﻮﻝ ﻟﻬﻮﺍﺭﻱ ﺁﻫﻲ‪ .‬ﺗﻪ ﺟﻴﺌﻦ ﭘﺎﮢﻲ ﺁﺳﺎﻧﻲ ﺳﺎﻥ ﭔﺎﻫﺮ ﻫﻠﻴﻮ ﻭﭸﻲ‪ .‬ﻴﺘﺮﻥ ﮔﻬﺮﻥ ۾‬ ‫ﻧﻨﮃﻳﻮﻥ ﮐﻮﻫﻴﻮﻥ ۽ ﻭ ﺍ ﮐﻮﻫﻪ ﺑﻪ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺟﻦ ﺟﻲ ﺍﻭﺳﺎﺭﻱ ﮔﻮﻝ ﺳﺮﻥ ﺳﺎﻥ ﭤﻴﻞ ﺁﻫﻲ‪.‬‬ ‫ﻫﺮﻫ ﺭﺳﺘﻲ ۽ ﮔﻬ ﻲ ﺳﺎﻥ ﮐﻮﻫﻪ ﮐﻮ ﻴﻞ ﺁﻫﻦ‪ .‬ﻦ ﮐﻮﻫﻦ ﺗﻲ ﻭﻳﻬﮡ ﻻ ِء ﺳﺮﻥ ﺟﻮﻥ‬ ‫ﺑﺌﻨﭽﻮﻥ ﺟ ﻳﻞ ﺁﻫﻦ‪ .‬ﺟﻨﻬﻦ ﺗﻲ ﭘﺎﮢﻲ ﭜﺮﮠ ﻭﺍﺭﺍ ﺍﭼﻲ ﻭﻳﻬﻨﺪﺍ ﻫﻮﻧﺪﺍ‪.‬‬ ‫ﺷﻬﺮ ﻣﺎﻥ ﮔﻨﺪﻱ ﭘﺎﮢﻲ ﺟﻲ ﻧﻴ ﺎﻝ ﺟﻮ ﺳﺴ ﻢ ﺗﻤﺎﻡ ﺳﻬﮣﻲ ﻧﻤﻮﻧﻲ ﺭﮐﻴﻞ ﺁﻫﻲ‪.‬‬ ‫ﻫﺮﻫ ﮔﻬ ﻲ ۽ ﺭﺳﺘﻲ ﺳﺎﻥ ﭘ ﻴﻦ ﺳﺮﻥ ﺳﺎﻥ ﭔﮅﻝ ﻧﺎﻟﻴﻮﻥ ﺁﻫﻦ‪ .‬ﺟﻴ ﻲ ﺳﻤﻮﺭﻳﻮﻥ ﻫ‬ ‫ﭔﺌﻲ ﺳﺎﻥ ﮘﻨﮃﻳﻞ ﺁﻫﻦ‪ .‬ﻣﻌﻠﻮﻡ ﭤﺌﻲ ﭤﻮ ﺗﻪ ﺷﻬﺮ ۾ ﻫ ﺳﭡﻲ ﻣﻴﻮﻧﺴﭙﺎﻟ ﻲ ﻫﺌﻲ‪ .‬۽ ﻣﺎﮢﻬﻦ‬ ‫ﮐﻲ ﺷﻬﺮ ﺟﻲ ﺁﺑﺎﺩﻱ ﺟﻲ ﺻﺤﺖ ﺟﻲ ﺣﻔﺎﻇﺖ ﺟﻮ ﮔﻬﮣﻮ ﺍﻭﻧﻮ ﻫﻴﻮ‪ .‬ﮔﻬﺮ ﻫ ﭔﺌﻲ ﮐﺎﻥ‬ ‫ﺍﻳﺘﺮﻭ ﭘﺮﻱ ﺁﻫﻦ‪ ،‬ﺟﻮ ﻫﺮﻫ ﮔﻬﺮ ۾ ﺭﻭﺷﻨﻲ ۽ ﺻﺎﻑ ﻫﻮﺍ ﺍﭼﻲ ﺳﮕﻬﻲ‪.‬‬ ‫ﺳﺮ ﺟﺎﻥ ﻣﺎﺭﺷﻞ ﻟﮑﻲ ﭤﻮ ﺗﻪ؛ “ﭘﺮﺍﮢﻲ ﺍﻳﺠﭙ ۽ ﻣﺼﺮ ﺧﻮﺍﻫﻪ ﺍﻭﻟﻬﻪ ﺍﻳﺸﻴﺎ ۾ ﺍﻫ ﻭ‬ ‫ﻮﺑﻪ ﻣﺜﺎﻝ ﻮﻧﻬﻲ ﺟﻨﻬﻦ ﺳﺎﻥ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﭠﻬﻴﻞ ﺳﻨﺎﻥ ﻮﭠﻴﻦ ۽ ﺸﺎﺩﻥ‬ ‫ﮔﻬﺮﻥ ﺳﺎﻥ ﭜﻴ ﺮﻱ ﺳﮕﻬﺠﻲ‪(14) ”.‬‬ ‫ﺍﻭﺝ ﺟﻲ ﭘﻬﺘﻞ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ‪ 2000‬ﻕ ﻡ ﮐﺎﻥ ﭘﻮ ِء ﻣﻮﺳﻤﻲ ﺗﺒﺪﻳﻠﻴﻦ ﺳﺒﺐ‬ ‫ﺁﻫﺴﺘﻲ ﺁﻫﺴﺘﻲ ﮂﺭ ﮡ ﻟﮙﻲ‪ .‬ﺷﻬﺮ ﭘﻨﻬﻨﺠﻮ ﺍﻭﺝ ﺑﺮﻗﺮﺍﺭ ﺭﮐﻲ ﻧﻪ ﺳﮕﻬﻴﺎ‪ .‬ﺑﺮﺳﺘﺎﻥ ﮔﻬ‬ ‫ﭘﻮﮐﮡ ﺳﺒﺐ ﺩﺭﻳﺎﻫﻲ ﻭﻫ ﺮﻥ ۾ ﻻﭢ ﺍﭼﮡ ﻟﮙﻲ‪ .‬ﺯﺭﺍﻋﺖ ﮔﻬ ﺠﮡ ﺳﺒﺐ ﻫﻦ ﻣﺎﭤﺮﻱ ﺟﻲ‬ ‫ﻣﺎﮢﻬﻦ ﺟﻲ ﺯﻧﺪﮔﻲ ﺟﻴﺌﻦ ﭘﻮ ِء ﺗﻴﺌﻦ ﻣﺸ ﻼﺗﻦ ﺟﻮ ﺷ ﺎﺭ ﭤﻴﮡ ﻟﮙﻲ‪ .‬ﺟﻨﻬﻦ ﺳﺒﺐ ﻣﺎﮢﻬﻮ‬ ‫ﺟﻴﺎﭘﻲ ﻻ ِء ﻟ ﭘﻼﮠ ﺗﻲ ﻣﺠﺒﻮﺭ ﭤﻴﺎ ۽ ﺷﻬﺮ ﭘﻨﻬﻨﺠﻮ ﺍﻭﺝ ﺑﺮﻗﺮﺍﺭ ﺭﮐﻲ ﻧﻪ ﺳﮕﻬﻴﺎ‪ .‬ﻭﻭ ﺱ‬ ‫‪(Woods Hole Oceanographic‬‬ ‫ﻫﻮﻝ ﺍﻭﺷﻴﻨﮕﺮﺍﻓ ﺍﻧﺴ ﻴ ﻴﻮﺷﻦ‬ ‫)‪ Institution‬ﺟﻲ ﺁﺭ ﻴﺎﻻﺟﻲ ﺟﻲ ﻣﺎﻫﺮ ﻟﻴﻮﻭ ﮔﻴﻮﺳﺎﻥ ) ‪ (Liviu Giosan‬ﻣﻮﺟﺐ‬ ‫‪ 4‬ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﮖ ﻣﻮﺳﻤﻲ ﺗﺒﺪﻳﻠﻴﻮﻥ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﺯﻭﺍﻝ ﺟﻮ ﺍﻫﻢ ﺳﺒﺐ ﺑﻨﻴﻮﻥ‪ 10 .‬ﻟﮏ‬ ‫ﺍﺳ ﻮﺍﺋﺮ ﻠﻮﻣﻴ ﺮﻥ ﺗﻲ ﭰﻬﻠﻴﻞ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﻋﺮﺑﻲ ﺳﻤﻨ ﮐﺎﻥ ﮔﻨﮕﺎ ﻧﺪﻱ ﺟﻲ ﻨﺎﺭﻥ‬ ‫ﺗﺎﺋﻴﻦ ﭰﻬﻠﻴﻞ ﻫﺌﻲ‪ .‬ﺟﻴ ﺎ ﻗﺪﻳﻢ ﺯﻣﺎﻧﻲ ﺟﻲ ﻣﺼﺮ ۽ ﻋﺮﺍﻕ ﺟﻲ ﺗﻬﺬﻳﺒﻦ ﮐﺎﻥ ﺑﻪ ﻫ ﻭﮄﻳ‬ ‫ﻭ ﻱ ﺷﻬﺮﻱ ﺗﻤﻨﺪﻥ ﻃﻮﺭ ﺳﺎﻣﻬﻮﻥ ﺁﺋﻲ‪ (15) .‬ﻳﻮﻧﻴﻮﺭﺳ ﻲ ﺎﻟﻴﺞ ﻟﻨ ﻥ ﺟﻲ ﺁﺭ ﻴﺎﻻﺟﺴ‬ ‫ﻭﺭﻳﻦ ﻓﻴﻮﻟﺮ ﺑﻪ ﻟﻴﻮﻭ ﮔﻴﻮﺳﺎﻥ ﺳﺎﻥ ﮔ ﺍﻥ ﺗﺤﻘﻴﻖ ۾ ﺣﺼﻮ ﻭﺭﺗﻮ ۽ ﻫﻦ ﺑﻪ ﺍﻥ ﮘﺎﻟﻬﻪ ﺟﻲ‬ ‫ﺗﺎﺋﻴﺪ ﺌﻲ ﺗﻪ ﺑﺮﺳﺎﺗﻦ ﺟﻲ ﮔﻬ ﺠﻲ ﻭﭸﮡ ﺳﺒﺐ ﻫﻲ ﻋﻈﻴﻢ ﺗﻬﺬﻳﺐ ﺯﻭﺍﻝ ﻃﺮﻑ ﻭﮄﮠ ﻟﮙﻲ‪.‬‬ ‫ﺍﻧﻬﻦ ﻧﻈﺮﺋﻲ ﺟﻲ ﻳﻮﻧﻴﻮﺭﺳ ﻲ ﺁﻑ ﺍﻳﺒﺮ ﻳﻦ ﺟﻲ ﺍﺳ ﻮﻝ ﺁﻑ ﺟﻴﻮ ﺳﺎﺋﻨﺲ ﺟﻲ ﺁﺭ ﻴﺎﻻﺟﻲ‬ ‫ﻣﺎﻫﺮ ﭘﻴ ﺮ ﻱ ﻠﻔ )‪ (Peter D. Clift‬ﺑﻪ ﺌﻲ ﺁﻫﻲ‪ (16) .‬ﻣﺎﻫﺮﻥ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ‬

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‫ﺩﺭﻳﺎﻫﻲ ﻣﺎﭤﺮﻳﻦ ﻣﺎﻥ ﮐﻮ ﺎﺋﻲ ﺑﻌﺪ ﺍﻫ ﺍ ﺛﺒﻮﺕ ﻫﭣ ﻴﺎ‪ ،‬ﺟﻦ ﻣﺎﻥ ﻇﺎﻫﺮ ﭤﻴﻮ ﺗﻪ ﻣﻮﻥ ﺳﻮﻥ‬ ‫ﺟﻲ ﺑﺮﺳﺎﺗﻦ ﺟﻲ ﮔﻬ ﺠﻲ ﻭﭸﮡ ﺳﺒﺐ ﻫﻦ ﺧﻄﻲ ۾ ﭘﻮﮐﻲ ﺭﺍﻫﻲ ﮔﻬ ﺠﻲ ﻭﺋﻲ‪ .‬ﻭ ﺍ ﺷﻬﺮ‬ ‫ﭘﻨﻬﻨﺠﻮ ﻭﺟﻮﺩ ﺑﺮﻗﺮﺍﺭ ﺭﮐﻲ ﻧﻪ ﺳﮕﻬﻴﺎ‪ .‬ﻫﻤﺎﻟﻴﻪ ﺟﻲ ﺟﺒﻠﻦ ﻣﺎﻥ ﻭﻫ ﺮﻥ ۾ ﻻﭢ ﺳﺒﺐ‬ ‫ﺩﺭﻳﺎﻫﻦ ۾ ﺑﻪ ﭘﺎﮢﻲ ﮔﻬ ﺠﮡ ﻟﮙﻮ‪ ،‬ﺟﻨﻬﻦ ﺮﻱ ﺩﺭﻳﺎﻫﻦ ﻣﺎﻥ ﻧ ﺮﻧﺪ ﻭﻫ ﺮﺍ ﺳﻮ ﻬ ﻱ ﺟﻮ‬ ‫ﺷ ﺎﺭ ﭤﻲ ﺍﮘﺘﻲ ﻫﻠﻲ ﺑﻨﺪ ﭤﻲ ﻭﻳﺎ‪ (17) .‬ﺟﻨﻬﻦ ﺳﺒﺐ ﻫﻦ ﻋﺮﻭﺝ ﺗﻲ ﭘﻬﺘﻞ ﺗﻬﺬﻳﺐ ﺟﺎ ﺧﺎﻟﻖ‬ ‫ﻓﻄﺮﺕ ﺍﮘﻴﺎﻥ ﺷ ﺴﺖ ﮐﺎﺋﮡ ﺗﻲ ﻣﺠﺒﻮﺭ ﭤﻴﺎ‪ .‬ﻫﻨﻦ ﻣﺠﺒﻮﺭ ﭤﻲ ﺍﻭﭜﺮ ﻃﺮﻑ ﮔﻨﮕﺎ ﻧﺪﻱ ﺟﻲ‬ ‫ﻣﺎﭤﺮﻱ ﺍﻧﻬﻦ ﻟ ﭘﻼﮠ ﺌﻲ‪.‬‬

‫ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﺎ ﺷﻬﺮ ﺁﺑﺎﺩ ﻨﺪ‬

‫ﻲ ﭔﺎﻫﺮﻳﺎﻥ ﻣﺎﮢﻬﻮ ﻧﻪ ﭘﺮ ﻣﻘﺎﻣﻲ ﻫﺌﺎ‬

‫ﺁﻣﺮﻳ ﺎ ۽ ﺍﻧ ﻳﺎ ﺟﻲ ﺳﺎﺋﻨﺴﺪﺍﻧﻦ ﺟﻲ ﻫ ﻴﻢ ﻣﻮﺟﺐ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﺟﻲ ﻫﻲ‬ ‫ﺗﻬﺬﻳﺐ ﺭﮘﻮ ﺷﻬﺮﻱ ﻣﺮ ﺰﻥ ﺗﻲ ﻣﺸﺘﻤﻞ ﻧﻪ ﻫﺌﻲ ﭘﺮ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﺟﻲ ﻗﺪﻳﻢ ﺭﻫﻮﺍﺳﻴﻦ‬ ‫ﮘﻮﭠﻦ ﮐﺎﻥ ﻧ ﺮﻱ ﺷﻬﺮ ﺁﺑﺎﺩ ﻴﺎ ۽ ﺑﻌﺪ ۾ ﺑﻪ ﮘﻮﭠﻦ ﮐﺎﻥ ﺷﻬﺮﻥ ﻃﺮﻑ ﻟ ﭘﻼﮠ ﭤﻴﻨﺪﻱ ﺭﻫﻲ‪.‬‬ ‫)‪ (18‬ﻳﻮﻧﻴﻮﺭﺳ ﻲ ﺁﻑ ﻓﻠﻮﺭﻳ ﺍ )‪ (University of Florida‬ﺟﻲ ﺳﺎﺋﻨﺴﺪﺍﻥ ﺑﻴﻨﺠﻤﻦ‬ ‫ﻭﻳﻠﻨ ﺎﺋﻦ‪ ،‬ﺟﺎﻥ ﺮﻳﮕﺒﻮﻡ‪ ،‬ﺟﺎﺭﺝ ﻴﻤﺎﻧﻮﻑ‪ ،‬ﺩﮐﻦ ﺎﻟﻴﺞ ﭘﻮﻧﻲ ﺟﻲ ﭔﻦ ﺳﺎﺋﻨﺴﺪﺍﻧﻦ‬ ‫ﻭﺳﻨﺖ ﺷﺎﻧﺪﻱ ۽ ﻭﻳﻨﺎ ﻣﺸﺮﻑ ﺮﭘﺎﭤﻲ ۽ ﺁﻣﺮﻳ ﺎ ﺟﻲ ﭔﻦ ﭔﻴﻦ ﺳﺎﺋﻨﺴﺪﺍﻧﻦ ﺳﺎﻥ ﮔ‬ ‫ﺳﻨﮅﻭﻣﺎﭤﺮﻱ ﺟﻲ ﺷﻬﺮﻱ ﻣﺮ ﺰﻥ ۽ ﮘﻮﭠﻦ ﺗﻲ ﺟﺎﻣﻊ ﺗﺤﻘﻴﻖ ﺌﻲ‪ (19) .‬ﺍﻧﻬﻦ ﺍﮖ ﻗﺎﺋﻢ‬ ‫ﻴﻞ ﺍﻥ ﺗﺼﻮﺭ ﮐﻲ ﺭﺩ ﻴﻮ ﺗﻪ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﺟﻲ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﺟﻮ ﺑﻨﻴﺎﺩ ﺭﮐﻨﺪ ﺍﺗﺎﻥ ﺟﺎ‬ ‫ﻣﻘﺎﻣﻲ ﻣﺎﮢﻬﻮ ﻧﻪ ﭘﺮ ﻲ ﭔﺎﻫﺮﺍﻥ ﺁﻳﻞ ﻣﺎﮢﻬﻮ ﻫﺌﺎ‪ .‬ﻣﺎﻫﺮﻥ ﺟﻲ ﻫﻦ ﻴﻢ ﻫ ﺍﭘﺎ ۽ ﻫﺮﻳﺎﻧﺎ ﺟﻲ‬ ‫ﻗﺪﻳﻢ ﻣﺎﮖ ﻓﺮﻣﺎﻧﺎ ﻣﺎﻥ ﻣﻠﻴﻞ ‪ 4‬ﻫﺰﺍﺭ ﺳﺎﻝ ﭘﺮﺍﮢﻦ ﺍﻧﺴﺎﻧﻲ ﮂﺍﻧﭽﻦ ﺟﻲ ﻧﺪﻥ ﺗﻲ ﻴﻤﻴﺎﺋﻲ‬ ‫ﺗﺤﻘﻴﻖ ﺌﻲ‪ .‬ﻫﻨﻦ ﺗﺤﻘﻴﻖ ﺫﺭﻳﻌﻲ ﺛﺎﺑﺖ ﻴﻮ ﺗﻪ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﺟﻲ ﺗﻬﺬﻳﺐ ﻣﺮﺣﻠﻲ ﻭﺍﺭ‬ ‫ﺍﺭﺗﻘﺎ ﺟﺎ ﺍ ﺎ ﻃﺌﻪ ﻴﺎ‪ .‬ﺍﻥ ﺟﺎ ﺧﺎﻟﻖ ﻲ ﭔﺎﻫﺮﻳﺎﻥ ﺁﻳﻞ ﻣﺎﮢﻬﻮ ﻧﻪ ﭘﺮ ﻣﻘﺎﻣﻲ ﺭﻫﻮﺍﺳﻲ ﻫﺌﺎ‪.‬‬

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‫ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﺩﻭﺭ ۾ ﺩﻧﻴﺎ ﺟﻮﻥ ﭔﻴﻮﻥ ﻗﺪﻳﻢ ﺗﻬﺬﻳﺒﻮﻥ‬ ‫ﻟﮑﺖ ﺟﻮ ﻧﻈﺎﻡ‬ ‫ﮄﻧﮅﻭ ﮄﺍ ﻱ‬ ‫ﻋﻼﺋﻘﻮ‬ ‫ﺩﻭﺭ‬ ‫ﻧﺎﻟﻮ‬ ‫ﺷﻬﺮﻱ ﺭﭤﺎﺑﻨﺪﻱ‪ ،‬ﺗﺼﻮﻳﺮﻱ ﻟﮑﺖ‬ ‫ﻣﻮﺟﻮﺩﻩ‬ ‫‪ 3500‬ﮐﺎﻥ‬ ‫ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ‬ ‫‪ 1500‬ﻕ ﻡ ﭘﺎ ﺴﺘﺎﻥ ۽ ﺯﺭﺍﻋﺖ‪ ،‬ﻭﺍﭘﺎﺭ‪،‬‬ ‫ﮄﺍﺕ‪ ،‬ﺟﺎﻧﻮﺭﻥ‬ ‫ﭜﺎﺭﺕ‬ ‫ﺟﻲ ﭘﺎﻟﻨﺎ‬ ‫ﻴﻮﻧﻴﻔﺎﺭﻡ‬ ‫ﺟﺎﻧﻮﺭﻥ ﺟﻲ‬ ‫ﺳﻤﻴﺮﻱ ﺗﻬﺬﻳﺐ ‪ 3000‬ﮐﺎﻥ ﻋﺮﺍﻕ‬ ‫ﭘﺎﻟﻨﺎ‪ ،‬ﮄﺍﺕ‪،‬‬ ‫‪ 750‬ﻕ ﻡ‬ ‫)ﻣﻴﺴﻮﭘﻮ ﻴﻤﺎ(‬ ‫ﻴ ﺴ ﺎﺋﻴﻞ‬ ‫ﻫﻴﺮﻭﮔﻠﻴﻔ‬ ‫ﻣﺼﺮ ﺟﻲ ﺗﻬﺬﻳﺐ ‪ 3000‬ﮐﺎﻥ ﻣﺼﺮ ۾ ﻧﻴﻞ ﺍﺣﺮﺍﻡ ﻣﺼﺮ‪،‬‬ ‫ﻧﺪﻱ ﻨﺎﺭﻱ ﻣﻤﻴﻮﻥ‪ ،‬ﺳﻮﻟﺮ‬ ‫‪ 800‬ﻕ ﻡ‬ ‫ﻠﻴﻨ ﺭ‬ ‫ﻋﻈﻴﻢ ﺩﻳﻮﺍﺭ‪ ،‬ﭼﻴﻨﻲ‬ ‫‪ 1600‬ﻕ ﻡ ﭼﻴﻦ‬ ‫ﭼﻴﻨﻲ ﺗﻬﺬﻳﺐ‬ ‫ﭙ ﻭ‪ ،‬ﺎﻏﺬ‪،‬‬ ‫ﮐﺎﻥ ﭘﻬﺮﻳﻦ‬ ‫ﮄﺍﺕ‬ ‫ﺻﺪﻱ‬ ‫ﻋﻴﺴﻮﻱ‬ ‫ﻳﻮﻧﺎﻧﻲ‬ ‫ﺯﺭﺍﻋﺖ‪،‬‬ ‫ﻳﻮﻧﺎﻧﻲ ﺗﻬﺬﻳﺐ ‪ 2700‬ﮐﺎﻥ ﻳﻮﻧﺎﻥ‬ ‫ﺷﺮﺍﺏ‪ ،‬ﻓﻦ‬ ‫‪ 1100‬ﻕ ﻡ‬

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:‫ﺣﻮﺍﻻ ۽ ﺳﻤﺠﻬﺎﮢﻴﻮﻥ‬ 146-‫ ﺹ‬،‫ “ﺭﻳﺎﺳﺖ ﺍﻭﺭ ﺍﻧﻘﻼﺏ” ﻣﺎﺳ ﻮ‬،‫ﻟﻴﻨﻦ‬ ‫ ﺫﺍﺗﻲ ﻣﻠ ﻴﺖ ﺍﻭﺭ ﺭﻳﺎﺳﺖ ﺎ ﺁﻏﺎﺯ” ﻣﺎﺳ ﻮ‬،‫ ﻓﺮﻳ ﺭ ؛ “ﺧﺎﻧﺪﺍﻥ‬،‫ﺍﻳﻨﮕﻠﺰ‬ ‫ ﺫﺍﺗﻲ ﻣﻠ ﻴﺖ ﺍﻭﺭ ﺭﻳﺎﺳﺖ ﺎ ﺁﻏﺎﺯ” ﻣﺎﺳ ﻮ‬،‫ ﻓﺮﻳ ﺭ ؛ “ﺧﺎﻧﺪﺍﻥ‬،‫ﺍﻳﻨﮕﻠﺰ‬ ‫ ﻣﺎﻫﻮﺍﺭ ﻧﺌﻴﻦ‬،”‫ “ﺗﻬﺬﻳﺐ ۽ ﺗﻤﺪﻥ ﺟﻮ ﻣﺮ ﺰ ﺍﻭﻟﻬﻪ ﭘﺎ ﺴﺘﺎﻥ‬،‫ ﻗﻤﺮ ﺍﻟﺪﻳﻦ‬،‫ﺩﻭﻧﻲ‬ ‫ﻉ‬1965 ‫ ﺟﻮﻻ ِء‬،‫ﺯﻧﺪﮔﻲ‬ 5.

.1 .2 .3 .4

Archaeological Survey Report 1924-25, P-61-62

77-76 -‫ ﺹ‬،‫ ﻣﺎﺭ ﺴﻲ ﻓﻠﺴﻔﻮ‬،‫ ﺟﻮﺯﻑ‬،‫ﺍﺳ ﺎﻟﻦ‬

.6

7. Marshall, “Mohenjo Daro and Indus Civilization” Vol: 1, P-VI 8.

Charles Choi, Huge Ancient Civilization's Collapse Explained, Live Science, May 28, 2012, http://www.livescience.com/20614-collapsemythical-river-civilization.html See also: http://www.huffingtonpost.com/2012/05/29/indusvalley-civilization-climate-change_n_1553088.html

9.

By John Roach, "Faceless" Indus Valley City Puzzles Archaeologists, http://science.nationalgeographic.com/science/archa eology/mohenjo-daro/

10. Crammer, Dr. Noah, Report in Daily Dawn Karachi, December 1960

87-86 :‫ ﺹ‬،‫ ﺳﻨﮅﻱ ﭔﻮﻟﻲ‬،‫ ﺳﺮﺍﺝ‬،‫ﺍﻟﺤﻖ‬ 12.

.11

Kosambi, D.D. The culture and civilization of Ancient India in Historical Lines

25-‫ ﺹ‬،‫ﺗﻤﺪﻥ ﺳﻨﮅ‬

53

.13

14. Marshall, Sir John, “Mohen jo Daro and Indus Civilization” Vol: 1, P-VI 15.

http://www.whoi.edu/

16.

Peter D. Clift/School of Geosciences/University of Aberdeen

17.

http://www.pnas.org/content/109/26/E1688.abstract

18.

http://timesofindia.indiatimes.com/…/articlesh…/47 111875.cms

19.

The researchers were led by University of Florida scientists Benjamin Valentine (who is now at Dartmouth College), John Krigbaum and George Kamenov with two Deccan College, Pune scientists Vasant Shinde and Veena Mushrif-Tripathy, and two more US scientists making up the other members. Their research paper is published in in the online journal PLoS ONE.

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‫ﺳﻨﮅﻭ ﺳﭝﺘﺎ ﺟﺎ ﻗﺪﻳﻢ ﻣﺎﮖ‬ ‫ﻣﻮﺟﻮﺩﻩ ﺟﺎﮔﺮﺍﻓﻴﺎﺋﻲ ﺳﺮﺣﺪﻥ ﻣﻮﺟﺐ‪ ،‬ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﺎ ﻗﺪﻳﻢ ﻣﺎﮖ‪ ،‬ﭘﺎ ﺴﺘﺎﻥ‬ ‫ﺟﻲ ﻣ ﻧﻲ ﺻﻮﺑﻦ ﺳﻤﻴﺖ ﺍﻓﻐﺎﻧﺴﺘﺎﻥ ۽ ﻫﻨﺪﺳﺘﺎﻥ ﺟﻲ ﻣﺨﺘﻠﻒ ﺻﻮﺑﻦ ۽ ﺭﻳﺎﺳﺘﻦ ۾ ﻣﻠﻴﺎ‬ ‫ﺁﻫﻦ‪ .‬ﮀﻮ ﺟﻮ ﺍﭲ ﮐﺎﻥ ‪ 7‬ﻳﺎ ‪ 8‬ﻫﺰﺍﺭ ﺳﺎﻝ )‪ 6000‬ﻕ ﻡ( ﺍﮖ ﺍﻧﻬﻦ ﻣﭥﻴﻦ ﻣﻠ ﻦ ﺟﺎ ﺠﻬﻪ‬ ‫ﺣﺼﺎ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﻭﺍﺭﺛﻦ ﺟﻲ ﺣ ﻮﻣﺖ ﻫﻴﭟ ۽ ﺳﺮﺣﺪﻥ ۾ ﺷﺎﻣﻞ ﻫﺌﺎ‪ .‬ﺍﭲ ﺗﺎﺋﻴﻦ ﭤﻴﻞ‬ ‫ﺗﺤﻘﻴﻖ ﻣﻮﺟﺐ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﺎ ﺍ ﻞ ‪ 2000‬ﻣﺎﮖ ﻣﻠﻲ ﭼ ﺎ ﺁﻫﻦ‪ .‬ﺟﻦ ﻣﺎﻥ ﺠﻬﻪ ﻗﺪﻳﻢ‬ ‫ﺁﺛﺎﺭﻥ ۽ ﭜ ﻥ ﺟﻲ ﮐﻮ ﺎﺋﻲ ﺌﻲ ﻭﺋﻲ ﺁﻫﻲ ﺗﻪ ﻦ ﺟﻲ ﺻﺮﻑ ﻧﺸﺎﻧﺪﻫﻲ ﺌﻲ ﻭﺋﻲ ﺁﻫﻲ‪.‬‬ ‫ﻫﻲ ُء ﻣﺎﮖ ﻣﺸﻬﻮﺭ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﮘﻮﭠﺎﮢﻲ ﺛﻘﺎﻓﺖ ﻳﺎ ﻋﺮﻭﺝ ﺟﻲ ﺩﻭﺭ ﺟﺎ ﺁﻫﻦ‪.‬‬ ‫ﺟﻴ ﻲ ‪ 6‬ﻫﺰﺍﺭ ﻕ ‪ -‬ﻡ ﮐﺎﻥ ‪ 1500‬ﻕ ‪ -‬ﻡ ﺗﺎﺋﻴﻦ ﺁﺑﺎﺩ ﻫﻴﺎ‪ .‬ﺍﻧﻬﻦ ﺷﻬﺮﻥ ۾ ﺗﻤﺎﻡ ﭘﺮﺍﮢﻮ ﻣﺎﮖ‬ ‫ﻻﮐﻴﻦ ﺟﻮ ﺩ ﻭ ۽ ﻣﻬﺮ ﮘ ﻫﻪ ﺳﺎﮂﺍ ‪ 7‬ﻫﺰﺍﺭ ﻕ ‪ -‬ﻡ ﺟﺎ ۽ ﺍﻥ ﺑﻌﺪ ﻠﻲ ﮔﻞ ﻣﺤﻤﺪ ‪ 4200‬ﻕ ‪-‬‬ ‫ﻡ ﺟﻮ ﺁﻫﻲ‪ .‬ﺍﻧﻬﻦ ﻦ ﭘﺮﺍﮢﻦ ﻣﺎﮘﻦ ﮐﺎﻥ ﺳﻮﺍ ِء ﺑﺎﻗﻲ ﺷﻬﺮ ۽ ﮘﻮﭞ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﭔﻦ‬ ‫ﻣﺸﻬﻮﺭ ﺩﻭﺭﻥ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻦ ﭤﺎ‪ .‬ﺟﻨﻬﻦ ۾ ﺍﻭﺍﺋﻠﻲ ﺩﻭﺭ “ﮘﻮﭠﺎﮢﻲ ﺛﻘﺎﻓﺖ” ﺟﻲ ﻧﺎﻟﻲ ﺳﺎﻥ‬ ‫ﺳ ﺟﻲ ﭤﻮ‪ ،‬ﺟﻴ ﻮ ‪ 3500‬ﻕ ‪ -‬ﻡ ﮐﺎﻥ ‪ 2300‬ﻕ ‪ -‬ﻡ ﺟﻮ ﺁﻫﻲ ۽ ﭔﻴﻮ ﺩﻭﺭ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ‬ ‫ﻋﺮﻭﺝ ﻭﺍﺭﻱ ﺩﻭﺭ “ﺷﻬﺮﻱ ﺗﻤﺪﻥ” ﺟﻲ ﻧﺎﻟﻲ ﺳﺎﻥ ﺳ ﺟﻲ ﭤﻮ‪ .‬ﺟﻴ ﻮ ‪ 2500‬ﻕ ‪ -‬ﻡ ﮐﺎﻥ‬ ‫‪ 1500‬ﻕ ‪ -‬ﻡ ﺟﻮ ﺁﻫﻲ‪ .‬ﮘﻮﭠﺎﮢﻲ ﺛﻘﺎﻓﺖ ﻭﺍﺭﻥ ﻣﺎﮘﻦ ۾ ﺁﻣﺮﻱ ۽ ﻮ ﺟﻲ ﺍﻫﻢ ﺑﺴﺘﻴﻮﻥ‬ ‫ﺁﻫﻦ ۽ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ۾ ﻣﻮﻫﻦ ﺟﻮ ﺩ ﻭ‪ ،‬ﻫ ﺍﭘﺎ ۽ ﭼﺎﻧﻬﻮﻥ ﺟﻮ ﺩ ﻭ ﺍﻫﻢ ﺑﺴﺘﻴﻮﻥ ﺁﻫﻦ‪.‬‬ ‫ﺍﺳﺎﻥ ﻫﻴﭟ ﺍﻧﻬﻦ ﻣ ﻧﻲ ﻗﺪﻳﻢ ﻣﺎﮘﻦ ﻣﺎﻥ ﺠﻬﻪ ﺍﻫﻢ ﻣﺎﮘﻦ ﺟﻲ ﻓﻬﺮﺳﺖ ﻳﮡ‬ ‫ﮐﺎﻥ ﭘﻮ ِء‪ ،‬ﺍﻧﻬﻦ ﻣﺎﮘﻦ ﻣﺎﻥ ﻦ ﻣﮑﻴﻪ ۽ ﮔﻬﮣﻮ ﺍﻫﻢ ﺷﻬﺮﻥ ۽ ﮘﻮﭠﻦ ﺑﺎﺑﺖ ﻣﺨﺘﺼﺮ ﻭﭼﻮﺭ‬ ‫ﭘﻴﺶ ﺮﻳﻮﻥ ﭤﺎ‪.‬‬

‫ﺳﻨﮅ ﺟﺎ ﻗﺪﻳﻢ ﻣﺎﮖ‬ ‫ﻣﻮﻫﻦ ﺟﻮ ﺩ ﻭ‪ ،‬ﺁﻣﺮﻱ‪ ،‬ﻮ ﺟﻲ‪ ،‬ﭼﺎﻧﻬﻮﻥ ﺟﻮ ﺩ ﻭ‪ ،‬ﮘﺎ ﻫﻮ ﭜ ﻭ‪ ،‬ﻧﻬ ﻮ‪ ،‬ﭤﺮ ﻱ‬ ‫ﮔﺠﻮ‪ ،‬ﻮﻫ ﺮﺍﺱ ﺑﭡﻲ‪ ،‬ﭘﺎﻧﮅﻱ ﻭﺍﻫﻲ‪ ،‬ﻋﻠﻲ ﻣﺮﺍﺩ‪ ،‬ﺭﭒ ﻳﭥ ﻱ‪ ،‬ﭤﻴ ‪ ،‬ﻟﮑﻤﻴﺮ ﺟﻲ ﻣﺎ ﻱ‪،‬‬ ‫ﺎﺋﻲ ﺑﭡﻲ‪ ،‬ﻟﻨ ﻱ ﺑﭡﻲ‪ ،‬ﻟﻴﻤﻮﻥ ﺟﻮﮢﻴﺠﻮ‪ ،‬ﻏﺎﺯﻱ ﺷﺎﻫﻪ‪ ،‬ﻧﺎﺭﻭ ﻭﺍﺭﻭ ﺩ ﻭ‪ ،‬ﻧﭛ ﺑﭡﻲ‪ ،‬ﺩﻳﻬﻪ‬ ‫ﻣﺎ ﻱ ﺻﺎﺑﺮﻱ‪ ،‬ﻳﺴﻮﺋﻲ‪ ،‬ﺍﻟﻬ ﻧﻮ‪ ،‬ﻋﺎﻣﻼﮢﻮ‪ ،‬ﻋﺎﺭﺏ ﺟﻮ ﭤﺎﮢﻮ‪ ،‬ﺷﺎﻫﻪ ﺟﻮ ﻮ ﻭ‪ ،‬ﭔﺎﻧﮅﮢﻲ‪،‬‬ ‫ﭼﻮﻧﺮﻭ‪ ،‬ﮂﺍﻝ‪ ،‬ﻳﺠﻲ ﺟﻲ ﺮﻱ‪ ،‬ﮔﻮﺭﻧ ﻱ‪ ،‬ﺣﺴﻦ ﻋﻠﻲ‪ ،‬ﺟﻬ ‪ ،‬ﺟﺎﻧﮕﻬﺎﺭﺍ‪ ،‬ﺮﭼﺎ ‪،‬‬ ‫ﮐﺠﻮﺭ‪ ،‬ﻟﮑﻴﻮ )ﭘﻴﺮ ﻻﮐﻮ(‪ ،‬ﻟﻮﻫﺮﻱ‪ ،‬ﻟﻴﻼﻥ ﺟﻲ ﻣﺎ ﻱ‪ ،‬ﻟﻮﻫﻢ ﺟﻮ ﺩ ﻭ‪ ،‬ﺍﻭﺭﻧﮕﻲ‪ ،‬ﻋﺜﻤﺎﻥ ﺟﻲ‬ ‫ﺑﭡﻲ‪ ،‬ﭘﺌﻲ ﺟﻮ ﻮ ﻭ‪ ،‬ﭘﻮﮐﺮﺍﮠ‪ ،‬ﻨ ﻭ ﺭﺣﻴﻢ‪ ،‬ﺗﻮﻧﮓ ﺑﭡﻲ‪ ،‬ﺍﺣﻤﺪ ﺷﺎﻫﻪ‪ ،‬ﺑﭽﺎﮢﻲ‪ ،‬ﭔﺎﻧﮅ ﻱ‪،‬‬ ‫ﺑﻴﺒﻲ ﺟﻲ ﭜﺖ‪ ،‬ﮀ ﻲ ﺟﻮ ﻨﮅ‪ ،‬ﮂﻻﮢﻲ ﺟﻮ ﻮ ‪ ،‬ﺟﻴﺮﻱ ﺟﻮ ﻼﺕ‪ ،‬ﺟ ﻳﺮﻥ ﺟﻮ ﺩ ﻭ‪،‬‬ ‫ﮁﻮ ﺑﭡﻲ‪ ،‬ﮐﻨ ﺭ ﭜ ‪ ،‬ﺎﻧﮅﻱ ﻭﺍﻫﻲ‪ ،‬ﺮﻫﻴﻮ ﭘﻴﺮ ﭜﺎﻧ ﺍﺭﻱ‪ ،‬ﺮﻧ ﺟﻲ ﭜ ‪ ،‬ﮐﻮﺳﻮ ﺩ ﻭ‪،‬‬ ‫ﻮﻧﺞ ﺳﺮ‪ ،‬ﻟﻨ ﻱ ﭠﻮ ﻫﻲ‪ ،‬ﻻﻝ ﮀﺘﻮ‪ ،‬ﻣﻤ ﻭ‪ ،‬ﻣﺮﮐﺎﻥ‪ ،‬ﻣﺸﺘﺎﻕ‪ ،‬ﺗﺮﮔﺎﮢﻲ ﺟﻮ ﻨﮅ‪ ،‬ﻧ ﺎ‪ ،‬ﭰﻨﮓ‪،‬‬ ‫ﺭﺍﭴﻮ ﺩﻳﺮﻭ‪ ،‬ﺭﻭﻫﻴﻞ ﺟﻮ ﻨﮅ‪ ،‬ﺳﻨﻴﺎﺳﻲ ﺑﭡﻲ‪ ،‬ﭠﺎﺭﻭ ﺮﻱ‪ ،‬ﭠﻴ ﻫﻲ ﺑﻬﺎﺩﺭ ﺷﺎﻫﻪ‪ ،‬ﭘﻴﺮ ﺷﺎﻫﻪ‬

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‫ﺟ ﻳﻮ‪ ،‬ﻧﻴﻞ ﺑﺎﺯﺍﺭ‪ ،‬ﺟﻬﺎﻧﮕﺮﻱ‪ ،‬ﻣﭡﻮ ﮄﻳﺎﮢﻮ‪ ،‬ﮄﺍﻣﺮﺍﻫﻮ‪ ،‬ﻮ ﻴﺸﺮ‪ ،‬ﻭﺟﻬ ﻭ ‪ ،‬ﻻﮐﻴﻦ ﺟﻮ ﺩ ﻭ ۽‬ ‫ﭔﻴﺎ ﺷﺎﻣﻞ ﺁﻫﻦ‪.‬‬

‫ﺑﻠﻮﭼﺴﺘﺎﻥ ﺟﺎ ﻗﺪﻳﻢ ﻣﺎﮖ‬ ‫ﻣﻬﺮ ﮘ ﻫﻪ‪ ،‬ﻱ ﮔﻞ ﻣﺤﻤﺪ‪ ،‬ﺩﻣﺐ ﺳﺎﺩﺍﺕ‪ ،‬ﺳﺘ ﺎﺟﻦ ﺩﺭ‪ ،‬ﻧﺎﻝ‪ ،‬ﺭﺍﮢﺎ ﮔﻨﺪﺋﻲ‪ ،‬ﺑﺎﻻ ﻮ ‪،‬‬ ‫ﺩﺷﺘﻮ‪ ،‬ﺳﺘ ﺎ ﻮﻫﻪ‪ ،‬ﺗﺮﺑﺖ‪ ،‬ﺷﺎﻫﻲ ﺗﻤﭗ‪ ،‬ﻭﺍﻫﻞ‪ ،‬ﺑﻴﻼ‪ ،‬ﻮﻟﻲ‪ ،‬ﻧﻨﺪﺭﺍ‪ ،‬ﻧﻮ ﺠﺎ ﺷﺎﻫﻪ‪،‬‬ ‫ﻧﻨﺪﻭﺭﻱ‪ ،‬ﻨﺎ ‪ ،‬ﻣﻴﻬﻲ‪ ،‬ﺳﺮﺥ ﻧﭛ‪ ،‬ﺧﻀﺪﺍﺭ‪ ،‬ﺍﻧﺠﻴﺮﻫﻪ‪ ،‬ﭘﭡﺎﮢﻲ ﻣﭛ‪ ،‬ﻮ ﺮﺍ‪ ،‬ﺳﻴﺎﻫﻪ ﻧﭛ‪،‬‬ ‫ﻗﻼﺕ‪ ،‬ﮔﺎﻧﺪ ﻣﭛ‪ ،‬ﺮﺗﺎ‪ ،‬ﻮﮔﺎﺋﻮ‪ ،‬ﺑﺎﺑﺮ ﻮ ‪ ،‬ﺷﻮﺟﻨﮕﻞ‪ ،‬ﻨﺎ ﻱ‪ ،‬ﻴﭽﻲ ﺑﻴﮓ‪ ،‬ﻮﺋﻴ ﺎ‬ ‫ﻣﺮﻱ‪ ،‬ﻣﻐﻞ ﮔﻨﺪﺍﺋﻲ‪ ،‬ﭘﻴﺮﺍﮢﻮ ﮔﻨﺪﺍﺋﻲ‪ ،‬ﺩﺑﺮ ﻮ ۽ ﭔﻴﺎ ﺷﺎﻣﻞ ﺁﻫﻦ‪.‬‬

‫ﭘﺨﺘﻮﻥ ﺧﻮﺍﻫﻪ ﺟﺎ ﻗﺪﻳﻢ ﻣﺎﮖ‬ ‫ﺑﻨﻮﻥ‪ ،‬ﺳﺮﻱ ﻮﻻ‪ ،‬ﺮﻡ ﺷﺎﻫﻪ‪ ،‬ﮔﻮﻣﻼ‪ ،‬ﺭﺣﻤﺎﻥ ﮘ ﻫﻲ‪ ،‬ﻫ ﺎﻻ‪ ،‬ﺟﻬﻨﮓ‪ ،‬ﺷﻬﺒﺎﺯ‬ ‫ﮘ ﻫﻲ ۽ ﭔﻴﺎ ﺷﺎﻣﻞ ﺁﻫﻦ‪.‬‬ ‫ﭘﻨﺠﺎﺏ ﺟﺎ ﻗﺪﻳﻢ ﻣﺎﮖ‬ ‫ﻫ ﺍﭘﺎ‪ ،‬ﮔﻨﻮﻳﺮﻱ ﻭﺍﻻ‪ ،‬ﺮ ﻲ‪ ،‬ﺳﺎﻧﮅ ﻧﺎﺭﻭ‪ 24 ،‬ﻣﺎﮖ ﺑﻬﺎﻭﻟﭙﻮﺭ ۾ ﻗﺪﻳﻢ ﻫﺎ ﻱ‬ ‫ﺩﺭﻳﺎﻫﻪ ﺟﻲ ﻨﺎﺭﻥ ﺗﻲ‪ ،‬ﻟﻮﺭﻱ ﻭﺍﻻ ﭤﺮ‪ ،‬ﺑﻬﻮ ‪ ،‬ﺪﻭﺍﻻ‪ ،‬ﻭﻧﻴﻮﺍﻝ‪ ،‬ﺟﻼﻝ ﭘﻮﺭ‪ ،‬ﻟﻴﻬﻪ‪ ،‬ﭼ‬ ‫ﭘﺮﺑﺎﻥ ﺳﻴﺎﺕ‪ ،‬ﻣﻮﺳﻰ ﺧﻴﻞ ۽ ﭔﻴﺎ ﺷﺎﻣﻞ ﺁﻫﻦ‪.‬‬

‫ﺍﻓﻐﺎﻧﺴﺘﺎﻥ ۾ ﻣﻨ ﻳﮕ ۽ ﭔﻴﺎ ﺷﺎﻣﻞ ﺁﻫﻦ‪.‬‬ ‫ﺍﻭﭜﺮ ﭘﻨﺠﺎﺏ‪ ،‬ﻫﺮﻳﺎﻧﻪ ۽ ﺭﺍﺟﭙﻮﺗﺎﻧﻪ ۾ ﻗﺪﻳﻢ ﻣﺎﮖ‬ ‫ﺎﻟﻲ ﺑﻨﮕﻦ‪ ،‬ﻮ ﭘﻼﻥ‪ ،‬ﻮﺟﻼ ﻧﻴﻬﻨﻮ‪ ،‬ﺑﺎﺭﺍ‪ ،‬ﻋﺎﻟﻤﮕﻴﺮ ﭘﻮﺭ‪ ،‬ﻧﮕﺮ‪ ،‬ﺭﻭﭘﺮ‪14 ،‬‬ ‫ﻣﺎﮖ ﺑﻴ ﺎﻧﻴﺮ ۾‪ ،‬ﺩﻭﺏ‪ ،‬ﻫﺮﻳﺎﻧﻪ ﺭﻳﺎﺳﺖ ۾ ﺭﺍﮐﻲ ﮘ ﻫﻲ ۽ ﭔﻴﺎ ﺷﺎﻣﻞ ﺁﻫﻦ‪.‬‬

‫ﭿ ۾ ﻗﺪﻳﻢ ﻣﺎﮖ‬

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‫ﻣﻨﺪﺭﺍ‪ ،‬ﻧﺎﻭﻳﻨﺎﻝ‪ ،‬ﻣﺎﻧ ﻭﻱ‪ ،‬ﺗﻮﺩﻳﻮ‪ ،‬ﻧﺎﻟﻴﺎ‪ ،‬ﺍﻧﺠﺎﺭ‪ ،‬ﻮ ﺍ‪ ،‬ﭜﭳ‪ ،‬ﻮ ﺍ ﺑﺎﺩﻟﻲ‪،‬‬ ‫ﻧﮑﺘﺎﺭﺍﻧﺎ‪ ،‬ﻳﺴﺎﻟﭙﻮﺭ‪ ،‬ﻧﺎﺭﭘﺎ‪ ،‬ﻭﻳﺪﺍ‪ ،‬ﻟﮑﭙﺖ‪ ،‬ﻟﻮﮢﻲ‪ ،‬ﺑﺎﮢﻲ‪ ،‬ﻮ ﺮﺍ‪ ،‬ﻧﻴﻮﻧﻲ ﮄﺭ‪ ،‬ﻮ ﺎ ﻱ‪،‬‬ ‫ﻣﻮﺭﻳﻮ‪ ،‬ﻴﺮﺍﺳﻲ‪ ،‬ﺳﺮ ﻮﻧ ﺍ‪ ،‬ﺳﻴﻼﺭﻱ‪ ،‬ﺭﺍﭘﺮ‪ ،‬ﭘﺪ ﻣﻬﺖ‪ ،‬ﻻﮐﭙﺮ‪ ،‬ﻨﭣ ﻮ ‪ ،‬ﮐﺎﺭﻱ‬ ‫ﺎ ﻨﺪﺍ‪ ،‬ﭘﻴﺮ ﻭ ﺍ ﮐﻴﺘﺮ‪ ،‬ﮂﻭﻻﻭﻳﺮﺍ ۽ ﭔﻴﺎ ﺷﺎﻣﻞ ﺁﻫﻦ‪.‬‬

‫ﺎﭠﻴﺎﻭﺍ ۾ ﻗﺪﻳﻢ ﻣﺎﮖ‬ ‫ﭰﺎﻻ‪ ،‬ﻻﮐﺎ ﺑﻬﺎﻭﻝ‪ ،‬ﺁﻣﺮﺍ‪ ،‬ﻫﺎﻻﺭ‪ ،‬ﮔﻮﭖ‪ ،‬ﻨﺎﺭ ﻴ ﺍ‪ ،‬ﺳﻮﻣﻨﺎﭢ‪ ،‬ﺎﻧﺠﻴ ﺮ‪،‬‬ ‫ﻭﻧﻴﻮﺍﺩﺭ‪ ،‬ﺭﻭﺟ ﻱ‪ ،‬ﺍﮄ ﻮ ‪ ،‬ﺑﻬﻢ ﭘﺎﺗﺎﻝ‪ ،‬ﺑﺎﺑﺮ ﻮ ‪ ،‬ﺭﺍﻧﮕﭙﻮﺭ‪ ،‬ﺩﻳﻮﺍﻻ‪ ،‬ﭼ ﺎﺋﻮ‪ ،‬ﮔﻮﺋﻲ‪،‬‬ ‫ﭜﻨﺴﻮﻭﺍ‪ ،‬ﻟﻮﭤﻞ‪ ،‬ﻮﭢ‪ ،‬ﻧﻮﺳﺘﺎﺭﻳﺎ‪ ،‬ﺟﻤﻨﺎﮔﺮ‪ ،‬ﻣﻴﻬﮕﺎﻡ‪ ،‬ﺗﻴﻠﻮ ‪ ،‬ﭜﮙﺘﺎﺭﻭ ۽ ﭔﻴﺎ ﺷﺎﻣﻞ ﺁﻫﻦ‪.‬‬

‫‪ .1‬ﻣﻮﻫﻦ ﺟﻮ ﺩ ﻭ‬ ‫ﺍﻧ ﻳﺎ ﺟﻲ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺟﻲ ﻣﺎﻫﺮ ﺭﺍﮐﻠﺪﺍﺱ ﺑﺌﻨﺮﺟﻲ ‪1918‬ﻉ ﮐﺎﻥ ﮐﮡ ﭘﻨﺠﺎﺏ‪،‬‬ ‫ﺑﻴ ﺎﻧﻴﺮ‪ ،‬ﺑﻬﺎﻭﻟﭙﻮﺭ ۽ ﺳﻨﮅ ۾ ﺳ ﻨﺪﺭ ﺍﻋﻈﻢ ﺟﺎ ﺍﻫﻲ ‪ 11‬ﭠﻞ ﮘﻮﻟﮡ ﻻ ِء ﻣﺨﺘﻠﻒ ﻫﻨﮅﻥ ﺟﻲ‬ ‫ﺟﺎﭺ ۽ ﮐﻮ ﺎﺋﻲ ﺮﺍﺋﻲ ﺭﻫﻴﻮ ﻫﻮ‪ .‬ﺟﻴ ﻲ ﺳ ﻨﺪﺭ ﺍﻋﻈﻢ ﻋﻴﺴﻮﻱ ﺳﻦ ﮐﺎﻥ ﺳﻮﺍ ﻲ ﺳﻮ‬ ‫ﻭﺭﻫﻴﻪ ﺍﮖ ﭘﻨﻬﻨﺠﻲ ﺎﻫﻪ ُﺩﻭﺭﺍﻥ ﺑﻴﺎﺱ ﻧﺪﻱ َء ﺟﻲ ﻨﺎﺭﻱ ﭠﻬﺮﺍﻳﺎ ﻫﺌﺎ ۽ ﻣﭥﻦ ﻳﻮﻧﺎﻧﻲ ﭔﻮﻟﻲ َء‬ ‫۽ ﻫﻨﺪﻱ ﺯﺑﺎﻧﻦ ۾ ﻧﻮﺷﺘﺎ ﺍ ﺮﺍﻳﺎ ﻫﺌﺎ‪ .‬ﻫﻦ ‪1918‬ﻉ ﮐﺎﻥ ‪1922‬ﻉ ﺗﺎﺋﻴﻦ ﻭ ﻱ ﺟﺪﻭﺟﻬﺪ ﺑﻌﺪ‬ ‫ﺳﻨﮅ ۾ ﮐﻴﺮﭤﺮ ﮐﺎﻥ ﺳﻨﮅﻭﻧﺪﻱ َء ﺗﺎﺋﻴﻦ ﺟﻴ ﺐ ﺁﺑﺎﺩ‪ ،‬ﺳﮑﺮ ۽ ﻻ ﺎﮢﻲ ﺿﻠﻌﻦ ۾ ‪ 27‬ﻭ ﻥ ۽‬ ‫‪ 53‬ﻧﻨﮃﻥ ﺩ ﻥ ﮐﻲ ﮘﻮﻟﻲ‪ ،‬ﺍﻧﻬﻦ ﺟﻲ ﮐﻮ ﺎﺋﻲ ﺮﺍﺋﻲ‪ ،‬ﭘﺮ ﺍﺗﻔﺎﻕ ﺳﺎﻥ ﺍﻫﻲ ﺳﭛ ﭔﮅ ﺩﻭﺭ ﺟﺎ‬ ‫ﻳﺎﺩﮔﺎﺭ ﻧ ﺘﺎ‪ (1) .‬ﺍﺋﻴﻦ ﺍﺗﻔﺎﻕ ﺳﺎﻥ ﻫﻲ ُء ﻣﺎﻫﺮ ﻭﻭ ﻳﻨﺪﻭ ﻭﻭ ﻳﻨﺪﻭ ‪1922‬ﻉ ۾ ﺍﭼﻲ ﻻ ﺎﮢﻲ‬ ‫ﺿﻠﻌﻲ ﺟﻲ ﻭ ﺮﻱ ﺷﻬﺮ ﮐﺎﻥ ‪ 6‬ﻣﻴﻞ ﭘﺮﻱ ﻫ ﭔﮅ ﺍﺳ ﻮﭘﺎ ﻭ ﭘﻬﺘﻮ‪ ،‬ﺟﻴ ﻮ ﭔﮅ ﺩﻭﺭ ﺟﻮ‬ ‫ﻫ ﻣﻨﺪﺭ ﻫﻴﻮ‪ .‬ﺍﻫﻮ ﭠﻞ ﺳﻨﮅﻭﻧﺪﻱ َء ﺟﻲ ﺳﻄﺢ ﮐﺎﻥ ‪ 46‬ﻓﻮ ﻣﭥﻲ ﻫ ﺩ ﻱ ﺗﻲ ﻫﻴﻮ‪.‬‬ ‫ﺟﻨﻬﻦ ﭠﻞ ﺟﻮ ۽ ﺍﺗﺎﻥ ﻣﻠﻴﻞ ﭔﮅ ﮄﺭﻡ ﺟﻲ ﭜ ﺸﻦ ﺟﻲ ﺭﻫﮡ ﺟﻲ ﺟﺎﻳﻦ ﺟﻮ ﺍﻥ ﮐﺎﻥ ﻫﻴﭡﻴﻦ‬ ‫ﺗﻬﻦ ﻳﺎ ﺯﻣﺎﻧﻲ ﺳﺎﻥ ﻨﻬﻦ ﺑﻪ ﻗﺴﻢ ﺟﻮ ﻭﺍﺳﻄﻮ ﻧﻪ ﻫﻮ‪ .‬ﻫﻲ ﻣﭥﻴﻮﻥ ﺳﭛ ﺗﻌﻤﻴﺮﺍﺕ ﭔﮅ ﮄﺭﻡ‬ ‫ﺟﻲ ﺭﺍﺟﺎ ﻭﺍﺳﺪﻳﻮ )ﭘﻬﺮﻳﻮﻥ( ﺟﻲ ﺩﻭﺭ ﺟﻮﻥ ﻫﻴﻮﻥ‪ .‬ﺍﻫﻲ ﺍﻥ ﮐﺎﻥ ﻫﻴﭟ ﻣﻮﺟﻮﺩ ﺷﻬﺮ ﺟﻲ‬ ‫ﺗﺒﺎﻫﻲ ﮐﺎﻥ ﭘﻮ ِء ﻫﺰﺍﺭ ﺳﺎﻝ ﮔﺬﺭﮠ ﺑﻌﺪ ﺍﻥ ﻣﭥﺎﻥ ﻭﺭﻱ ﺍ ﻳﻮﻥ ﻭﻳﻮﻥ ﻫﻴﻮﻥ‪ .‬ﺍﻥ ﺧﻴﺎﻝ ﮐﺎﻥ ﺗﻪ‬ ‫ﺯﻣﻴﻦ ﺟﻲ ﺳﻄﺢ ﮐﺎﻥ ﻣﭥﺎﻧﻬﻴﻦ ﺟﮙﻬﻪ ﺗﻲ ﻣﺬﻫﺒﻲ ﺁﺳﺘﺎﻥ ﺟﻮ ﮠ ﺳﺎﻥ ﺍﻥ ﺟﻮ ﺳﺎﻝ ﺑﺴﺎﻝ‬ ‫ﺳﻨﮅﻭ ﺟﻲ ﭤﻴﻨﺪ ﭔﻮ ﻳﻦ ﮐﺎﻥ ﺑﭽﺎ ُء ﭤﻲ ﭘﺌﻲ ﺳﮕﻬﻴﻮ‪.‬‬ ‫ﺟ ﻫﻦ ﺑﺌﻨﺮﺟﻲ ﭠﻞ ﭜﺮﺳﺎﻥ ﺠﻬﻪ ﮐﻮ ﺎﺋﻲ ﺮﺍﺋﻲ ﺗﻪ ﮐﻴﺲ ﺍﺗﺎﻥ ﭘﭥﺮ ﺟﺎ ﭗ ۽‬ ‫ﭠ ﺮ ﺟﻲ ﭤﺎﻧﻮﻥ ﺟﻮ ﺍﻫ ﻭ ﭠﻴ ﺮﺍ ﻫﭣ ﺁﻳﺲ‪ ،‬ﺟﻦ ﺟﻮ ﭔﮅ ﺩﻭﺭ ﺳﺎﻥ ﻮ ﺑﻪ ﻭﺍﺳﻄﻮ ﻧﻪ ﻫﻴﻮ‪.‬‬

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‫ﭘﺮ ﺍﻫﻲ ﻨﻬﻦ ﻫﺰﺍﺭﻳﻦ ﺳﺎﻝ ﭘﺮﺍﮢﻲ ﺩﻭﺭ ﺟﻲ ﻨﻬﻦ ﻧﺮﺍﻟﻲ ﺗﻬﺬﻳﺐ ﺟﻲ ﻧﺸﺎﻧﺪﻫﻲ ﻦ ﭘﻴﺎ‪.‬‬ ‫)‪ (2‬ﺟ ﻫﻦ ﺑﺌﻨﺮﺟﻲ ﺍﺳ ﻮﭘﺎ ﭜﺮﺳﺎﻥ ﮐﻮ ﺎﺋﻲ ﺮﺍﺋﻲ ﺗﻪ ﺍﺗﺎﻥ ﻫﻦ ﮐﻲ ﻫ ﺍﻫ ﻱ ﻣﻬﺮ ﻣﻠﻲ‪،‬‬ ‫ﺟﻴ ﺎ ﺷ ﻞ ۽ ﺻﻮﺭﺕ ۾ ﻫ ﺍﭘﺎ ﻣﺎﻥ ﻣﻠﻴﻞ ﻫ ﺗﺼﻮﻳﺮﻱ ﺭﺳﻢ ﺍﻟﺨﻂ ﻭﺍﺭﻱ ﻣﻬﺮ ﺳﺎﻥ‬ ‫ﻫ ﺟﻬ ﺍﺋﻲ ﻳﮑﺎﺭﻱ ﭘﺌﻲ‪ .‬ﺟﻴ ﺎ ﺳﺮ ﺍﻟﮕﺰﻳﻨ ﺭ ﻨﮕﻬﻢ ﮐﻲ ﻫ ﺍﭘﺎ ﺟﻲ ﮐﻮ ﺎﺋﻲ ﻣﺎﻥ ﻣﻠﻲ‬ ‫ﻫﺌﻲ‪ (3) .‬ﺍﻥ ﻣﺎﻥ ﺑﺌﻨﺮﺟﻲ ﺍﻧﺪﺍﺯﻭ ﻟﮙﺎﻳﻮ ﺗﻪ ﻫﺘﺎﻥ ﺍﭸﺎ ﻨﻬﻦ ﻗﺪﻳﻢ ﺗﻬﺬﻳﺐ ﺗﻲ ﺭﻭﺷﻨﻲ‬ ‫ﭘﻮﻧﺪﻱ‪ .‬ﺟﻴ ﺎ ﻫ ﺍﭘﺎ ﻭﺍﻧﮕﺮ ‪ 5‬ﻫﺰﺍﺭ ﺳﺎﻝ ﮐﻦ ﭘﺮﺍﮢﻲ ﻫﻮﻧﺪﻱ‪ .‬ﮀﻮ ﺟﻮ ﻫﺘﺎﻥ ﻣﻠﻨﺪ ﺠﻬﻪ‬ ‫ﺍﻭﺯﺍﺭ ۽ ﭠ ﺮ ﺟﺎ ﭤﺎﻧﻮﻥ ﻫ ﺍﭘﺎ ﻣﺎﻥ ﺍﻧﻬﻦ ﺋﻲ ﻳﻨﻬﻦ ۾ ﭤﻴﻨﺪ ﮐﻮ ﺎﺋﻲ ﻣﺎﻥ ﻣﻠﻲ ﺭﻫﻴﺎ ﻫﺌﺎ‪.‬‬ ‫ﺟﻴ ﻮ ﻫﻨﮅ ﺍﻥ ﻭﻗﺖ ﺑﺮﺻﻐﻴﺮ ۾ ﺳﭛ ﮐﺎﻥ ﭘﺮﺍﮢﻮ ۽ ﻗﺪﻳﻢ ﺷﻤﺎﺭ ﻴﻮ ﻭﻳﻨﺪﻭ ﻫﻮ‪ .‬ﺑﺲ ﺍﻳﺌﻦ‬ ‫ﺋﻲ ﺳﻨﮅ ﺟﻲ ‪ 5‬ﻫﺰﺍﺭ ﺳﺎﻝ ﭘﺮﺍﮢﻲ ﺗﻬﺬﻳﺐ ﻣﭥﺎﻥ ﺯﻣﺎﻧﻦ ﺟﺎ ﭘﻴﻞ ﭘﺮﺩﺍ ۽ ﻟ ﻟﻬﮡ ﺷﺮﻭﻉ ﭤﻴﺎ‪.‬‬ ‫ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺟﻲ ﻣﺎﻫﺮﻥ ﺟﻮﻥ ﭘﺮ ﻳﻬﻲ ﺍﺧﺒﺎﺭﻥ ۾ ﻫﻦ ﻋﻈﻴﻢ ﺗﻬﺬﻳﺐ ﺑﺎﺑﺖ ﺭﭘﻮﺭ ﻮﻥ ۽ ﺑﻴﺎﻥ‬ ‫ﺷﺎﻳﻊ ﭤﻴﮡ ﺷﺮﻭﻉ ﭤﻴﺎ ۽ ﺟﻠﺪ ﺋﻲ ﺳﭵﻲ ﺩﻧﻴﺎ ۾ ﻫﻦ ﻋﻈﻴﻢ ﺗﻬﺬﻳﺐ ۽ ﺗﻤﺪﻥ ﺟﻲ ﻫﺎ ﭘﺌﺠﻲ‬ ‫ﻭﺋﻲ‪ .‬ﺍﻥ ﺋﻲ ﮐﻮ ﺎﺋﻲ َء ﺳﻨﮅ ﺩﻳﺲ ﺟﻲ ﺍﮠ ﻟﮑﻴﻞ ﺗﺎﺭﻳﺦ ۾ ‪ 5‬ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﮖ ﺟﻲ ﺳﻮﻧﻬﺮﻱ‬ ‫ﺩﻭﺭ ﺟﻮ ﺍﺿﺎﻓﻮ ﻴﻮ‪ .‬ﺑﺮﺻﻐﻴﺮ ﺳﻤﻴﺖ ﺳﭵﻲ ﺩﻧﻴﺎ ﺟﻲ ﺗﺎﺭﻳﺦ ﺟﻲ ﺷﺮﻭﻋﺎﺕ ﻫﻦ ﺧﻄﻲ‬ ‫ﺟﻲ ﺫ ﺮ ﺳﺎﻥ ﺷﺮﻭﻉ ﭤﻴﮡ ﻟﮙﻲ‪.‬‬ ‫ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﻫﻦ ﻗﺪﻳﻢ ﻣﺎﮖ ﺟﻲ ﻭﮄﻳ ﮐﻮ ﺎﺋﻲ ﺍﻥ ﻭﻗﺖ ﺍﻧ ﻳﺎ ﺟﻲ‬ ‫ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﻭﺍﺭﻱ ﮐﺎﺗﻲ ﺟﻲ ﺍﺋﺮﻳ ﺮ ﺟﻨﺮﻝ ﺳﺮ ﺟﺎﻥ ﻣﺎﺭﺷﻞ ﺟﻲ ﻧﻈﺮﺩﺍﺭﻱ َء ﻫﻴﭟ ‪1922‬ﻉ‬ ‫ﺟﻲ ﺳﻴﺎﺭﻱ ﺟﻲ ﻣﻨﺪ ۾ ﭤﻲ‪ ،‬ﺟﻴ ﺎ ﻻﮘﻴﺘﻮ ‪1927‬ﻉ ﺗﺎﺋﻴﻦ ﻫﻠﻲ‪ .‬ﺍﻥ ﮐﻮ ﺎﺋﻲ َء ﺟﻮ ﺳﻤﻮﺭﻭ‬ ‫ﺍﺣﻮﺍﻝ ﺳﺮ ﺟﺎﻥ ﻣﺎﺭﺷﻞ ﻦ ﺿﺨﻴﻢ ﺟﻠﺪﻥ ۾ ﺷﺎﻳﻊ ﺮﺍﻳﻮ‪ (4) .‬ﻭﺭﻱ ﭔﻴﻮ ﺩﻓﻌﻮ ﻫﻦ ﮐﻨ ﺭ‬ ‫ﺟﻲ ﮐﻮ ﺎﺋﻲ ﺍﺭﻧﻴﺴ ﻣﺌ ﻲ ﺟﻲ ﻧﻈﺮﺩﺍﺭﻱ َء ﻫﻴﭟ ﭤﻲ‪ .‬ﺟﻨﻬﻦ ﭘﻨﻬﻨﺠﻮ ﻢ ‪1927‬ﻉ ﮐﺎﻥ‬ ‫‪1931‬ﻉ ﺗﺎﺋﻴﻦ ﺮﻱ ﺧﺘﻢ ﻴﻮ ۽ ﭘﻨﻬﻨﺠﻲ ﺗﺤﻘﻴﻘﺎﺕ ﮐﻲ ﺟﺪﺍ ﺘﺎﺏ ۾ ﺷﺎﻳﻊ ﻴﻮ‪(5) .‬‬ ‫ﺍﻥ ﺑﻌﺪ ﻭﺭﻱ ﺍ ﺮ ﺳﺮ ﺁﺭ ﺍﻳﻢ ﻭﻫﻴﻠﺮ ‪1950‬ﻉ ﮐﺎﻥ ﻫﻦ ﺩ ﻱ ﺟﻲ ﮐﻮ ﺎﺋﻲ ﺮﺍﺋﻲ‪ .‬ﻭﺭﻱ‬ ‫‪1965‬ﻉ ۾ ﺁﻣﺮﻳ ﻲ ﺁﺭ ﻴﺎﻻﺟﻴ ﻞ ﻣﺸﻦ ﺟﻲ ﺳﺮﺑﺮﺍﻫﻪ ﭘﺮﻭﻓﻴﺴﺮ ﺟﺎﺭﺝ ﺍﻳﻒ ﻳﻠﺰ‬ ‫)ﻳﻮﻧﻴﻮﺭﺳ ﻲ ﺁﻑ ﭘﻴﻨﺴﻠﻮﻧﻴﺎ( ﻃﺮﻓﺎﻥ ﻭﮄﻳ ﮐﻮ ﺎﺋﻲ ﺮﺍﺋﻲ ﻭﺋﻲ‪ .‬ﺍﻫ ﻱ ﻃﺮﺡ ﻫﻦ ﻋﻈﻴﻢ‬ ‫ﺷﻬﺮ ﺟﻲ ﮐﻮ ﺎﺋﻲ َء ۾ ﺑﺌﻨﺮﺟﻲ‪ ،‬ﺳﺮ ﺟﺎﻥ ﻣﺎﺭﺷﻞ‪ ،‬ﺟﺎﺭﺝ ﺍﻳﻒ ﻳﻠﺰ‪ ،‬ﻫﺎﺭﮔﺮﻳﻮﺯ‪ ،‬ﺳﺮﻭﭖ‬ ‫ﻭﺗﻴﺲ‪ ،‬ﻲ ﺍﻳﻦ ﺸ ﭘﻨﻬﻨﺠﻮ ﺮﺩﺍﺭ ﺍﺩﺍ ﻴﻮ ۽ ﻫﻲ ُء ‪ 5‬ﻫﺰﺍﺭ ﺳﺎﻝ ﭘﺮﺍﮢﻲ ﺗﻬﺬﻳﺐ ۽‬ ‫ﺗﻤﺪﻥ ﺟﺎ ﻧﺮﺍﻻ ﺭﻧﮓ ۽ ﮂﻧﮓ ﻭﺭﻫﻴﻦ ﮔﺬﺭﮠ ﺑﻌﺪ ﺍﺳﺎﻥ ﺟﻲ ﺳﺎﻣﻬﻮﻥ ﺁﻳﺎ‪.‬‬ ‫ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻮ ﺗﺒﺎﻫﻪ ﭤﻴﻞ ﺷﻬﺮ ﺍﺗﺮ ﺳﻨﮅ ﺟﻲ ﺿﻠﻌﻲ ﻻ ﺎﮢﻲ ۾ ﺮﺍﭼﻲ‪-‬‬ ‫ﻮﺋﻴ ﺎ ﺭﻳﻠﻮﻱ ﻻﺋﻴﻦ ﺗﻲ ﻭ ﺮﻱ َء ﺟﻲ ﺍﺳ ﻴﺸﻦ ﮐﺎﻥ ‪ 6‬ﻣﻴﻞ ﭘﺮﻱ ﺁﻫﻲ‪ .‬ﺳﻨﮅﻭﻧﺪﻱ ﻫﻦ‬ ‫ﻣﺎﮖ ﺟﻲ ﺍﻭﭜﺮ ۾ ﻭﻫﻲ ﭤﻲ‪ .‬ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻮ ﮐﻨ ﺭ ‪ 240‬ﺍﻳ ﻥ ۾ ﭰﻬﻠﻴﻞ ﺁﻫﻲ‪(6) .‬‬ ‫ﻟﺌﻤﺒﺮ ﺟﻲ ﭼﺌﻲ ﻣﻄﺎﺑﻖ ﻫﻲ ُء ﺷﻬﺮ ﮔﻬﻴﺮﻱ ۾ ﻦ ﻣﻴﻠﻦ ﮐﺎﻥ ﺑﻪ ﻭﮄﻳ ﭰﻬﻠﻴﻞ ﺁﻫﻲ ۽ ﻫﻲ‬ ‫ﺗﻤﺎﻡ ﮔﻬﺎ ﻲ ﺁﺩﻣﺸﻤﺎﺭﻱ َء ﻭﺍﺭﻭ ﺷﻬﺮ ﻫﻴﻮ‪ (7) .‬ﻫﻲ ﮐﻨ ﺭ ﻫﻦ ﻭﻗﺖ ﭔﻦ ﺣﺼﻦ ۾ ﻭﺭﻫﺎﻳﻞ‬ ‫ﺁﻫﻲ‪ .‬ﻫ “ﻣﭥﻴﻮﻥ ﺷﻬﺮ” ﺟﺘﺎﻥ ﺷﻬﺮ ﭘﻨﺎﻫﻪ ﺟﺎ ﺁﺛﺎﺭ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺟﻴ ﺎ ﭔﻴﻦ ﺟﮙﻬﻦ ﮐﺎﻥ‬ ‫ﺠﻬﻪ ﻣﭥﭝﺮﻱ ﺳﻄﺢ ﺗﻲ ﺟ ﻳﻞ ﺁﻫﻲ‪ .‬ﺍﻥ ﻣﭥﻴﻦ ﺳﻄﺢ ﺗﻲ ﺟﻮ ﻳﻞ ﺍ ﺍﻭﺗﻦ ۾ ﻣﻴﻮﻧﺴﭙﻞ ﻫﺎﻝ‬ ‫۽ ﺷﻬﺮﻱ ﮐﺎﺗﻦ ﺟﻲ ﺍﻧﺘﻈﺎﻣﻴﻪ ﺟﻮﻥ ﺳﺮ ﺎﺭﻱ ﺁﻓﻴﺴﻮﻥ ۽ ﺑﻨﮕﻼ‪ ،‬ﭘﺎﮢﻲ َء ﺟﻮ ﺗﻼ ُء‪ ،‬ﭤﻨﭝﻦ ﻭﺍﺭﻭ‬ ‫ﺍﺳﻴﻤﺒﻠﻲ ﻫﺎﻝ ۽ ﻫ ﻭ ﻭ ﺍﻥ ﺟﻮ ﭜﺎﻧ ﻭ ﻣﻠﻴﻮ ﺁﻫﻲ‪ .‬ﺟﻴ ﻲ ﻣﭥﻴﻦ ﺳﻄﺢ ﺗﻲ ﺍﻥ ﺧﻴﺎﻝ ﮐﺎﻥ‬ ‫ﭠﺎﻫﻴﺎ ﻭﻳﺎ ﺗﻪ ﺟﻴﺌﻦ ﺳﻨﮅﻭ ﺩﺭﻳﺎﻫﻪ ﺟﻲ ﭔﻮ ﻥ ﮐﺎﻥ ﺍﻧﻬﻦ ﺟﻲ ﺣﻔﺎﻇﺖ ﭤﻲ ﺳﮕﻬﻲ ۽ ﻫﻴﭡﺌﻴﻦ‬ ‫ﺷﻬﺮ ﺟﺎ ﻣﺎﮢﻬﻮ ﺑﻪ ﻣﭥﺌﻴﻦ ﺷﻬﺮ ﺟﻲ ﻗﻠﻌﻲ ۾ ﭔﻮ ﻥ ﻭﻗﺖ ﭘﻨﺎﻫﻪ ﺣﺎﺻﻞ ﺮﻱ ﺳﮕﻬﻦ‪(8) .‬‬ ‫ﭔﻴﻮ ﻭﺭﻱ ﻫﻴﭡﻴﻮﻥ ﺷﻬﺮ‪ ،‬ﺟﻨﻬﻦ ۾ ﺭﻫﮡ ﺟﻮﻥ ﺟﺎﻳﻮﻥ‪ ،‬ﺩ ﺎﻥ‪ ،‬ﺑﺎﺯﺍﺭﻳﻮﻥ‪ ،‬ﺸﺎﺩﺍ ﺭﺳﺘﺎ‬ ‫ﺍﻋﻠﻲ ﺭﭤﺎ ﺳﺎﻥ ﺍﻧﺠﻨﻴﺌﺮﻱ ﻃﺮﻳﻘﻲ ﺳﺎﻥ ﭠﻬﻴﻞ ﺁﻫﻲ‪ .‬ﻫﻦ ﺷﻬﺮ‬ ‫ﻭﻏﻴﺮﻩ ﺁﻫﻦ‪ .‬ﻫﻴﭡﻴﻮﻥ ﺷﻬﺮ ﺑﻪ ٰ‬ ‫ﺟﻮﻥ ﻭ ﻳﻮﻥ ﮔﻬ ﻴﻮﻥ ﺷﻬﺮ ﮐﻲ ﻣﺨﺘﻠﻒ ﻭ ﻥ ﺑﻼ ﻦ ۾ ﻭﺭﻫﺎﺋﻦ ﭤﻴﻮﻥ‪ (9) .‬ﺷﺮﻭﻋﺎﺕ ۾‬ ‫ﺩ ﻭ ﻫ ﺋﻲ ﻫﺌﻮ‪ ،‬ﭘﺮ ﭘﻮ ِء ﺷﺎﻳﺪ ﺳﻨﮅﻭ ﻧﺪﻱ ﺟﻲ ﻨﻬﻦ ﺍﻭﺍﺋﻠﻲ ﻟﻴ ﻫﻦ ﺟﻲ ﺍﺳ ﻮﭘﺎ‬ ‫ﺍﻳﺮﺍﺿﻲ ﻭﺍﺭﻱ ﺣﺼﻲ ﮐﻲ ﻫﻴﭡﻴﻦ ﺍﻳﺮﺍﺿﻲ ﮐﺎﻥ ﺟﺪﺍ ﺮﻱ ﮀ ﻳﻮ‪(10) .‬‬

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‫ﻫﺎﮠ ﺍﺳﺎﻥ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ۾ ﻣﻠﻴﻞ ﻋﻤﺎﺭﺗﻦ‪ ،‬ﮔﻬﺮﻥ ﻭﻏﻴﺮﻩ ﺟﻮ ﺫ ﺮ‬ ‫ﻨﺪﺍﺳﻴﻦ‪ .‬ﺟﻴﺌﻦ ﺗﻪ ﺷﻬﺮ ۾ ﻣﻠﻴﻞ ﻋﻤﺎﺭﺗﻦ ۾ ﺍﺳ ﻮﭘﺎ ﺑﻪ ﻫ ﺧﺎﺹ ۽ ﮄﻳﺎﻥ ﻃﻠﺐ ﻋﻤﺎﺭﺕ‬ ‫ﻳﺎ ﻫﻨﮅ ﺁﻫﻲ‪ .‬ﭘﺮ ﺟﻴﺌﻦ ﺗﻪ ﻫﻦ ﻋﻤﺎﺭﺕ ﺟﻮ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﻫﻦ ﭘﻮﺋﻴﻦ ﺩﺅﺭ ﺳﺎﻥ ﻮﺑﻪ‬ ‫ﻭﺍﺳﻄﻮ ﻧﻪ ﺁﻫﻲ ۽ ﺍﺳ ﻮﭘﺎ ﭘﻮ ِء ﺟﻲ ﭔﮅ ﻭﺍﺭﻱ ﺩﺅﺭ ﺟﻲ ﺍ ﺍﻭﺕ ﺁﻫﻲ‪ .‬ﺍﻥ ﺮﻱ ﻫﺖ ﺍﻥ ﺟﻮ‬ ‫ﺫ ﺮ ﻧﻪ ﭤﻮ ﺠﻲ‪ .‬ﺑﺎﻗﻲ ﭔﺌﻲ ﺟﻴ ﻲ ﺟﮙﻬﻮﻥ ﺳﻨﮅﻭ ﺗﻬﺬﻳﺐ ﺟﻲ ﺩﺅﺭ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ‬ ‫ﺁﻫﻦ‪ .‬ﺍﻧﻬﻦ ﺟﻮ ﻣﺨﺘﺼﺮ ﺍﺣﻮﺍﻝ ﺟﻲ ﭤﻮ‪ .‬ﭘﻮ ِء ﺍﭼﻮ ﺗﻪ ﭘﻬﺮﻳﺎﻥ ﻣﭥﺌﻴﻦ ﺷﻬﺮ ۾ ﻣﻠﻴﻞ ﻋﻤﺎﺭﺗﻦ‬ ‫ﺟﻮ ﺫ ﺮ ﻴﻮﻥ‪.‬‬ ‫ﻭ ﻭ ﺣﻮﺽ‪:‬‬ ‫ﺍﺳ ﻮﭘﺎ ﺟﻲ ﺍﺗﺮ ﺍﻭﭜﺮ ﻭﺍﺭﻱ ﻨ ۾ ﻫ ﺣﻮﺽ ﺁﻫﻲ‪ .‬ﻫﻲ ُء ﺣﻮﺽ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ‬ ‫ﺟﻲ ﻭﭺ ﻭﺍﺭﻱ ﺩﺅﺭ ﺟﻲ ﻋﻤﺎﺭﺕ ﺁﻫﻲ‪ .‬ﻫﻲ ﺣﻮﺽ ﻣﺴﺘﻄﻴﻞ ﺷ ﻞ ﺟﻮ ﺁﻫﻲ ۽ ‪ 29‬ﻓﻮ‬ ‫ﻳﮕﻬﻪ ۽ ‪ 23‬ﻓﻮ ﻭﻳ ﺮ ﺍﭤﺲ‪ .‬ﻣﻨﺠﻬﺲ ﺍﻧﺪﺭ ﻟﻬﮡ ﻻ ِء ﺍ ﺎ ﺁﻫﻦ‪ (11) .‬ﻫﻲ ُء ﺗﻼ ُء ﻫ‬ ‫ﻭ ﻱ ﮐﻠﻴﻞ ﻋﻤﺎﺭﺕ ﺍﻧﺪﺭ ﺁﻫﻲ‪ .‬ﺟﻨﻬﻦ ﺟﻮ ﺩﻳﻮﺍﺭﻭﻥ ‪ 7‬ﻳﺎ ‪ 8‬ﻓﻮ ﺁﻫﻦ‪ .‬ﺗﻼ َء ﺟﻮ ﺗﺮﻭ‬ ‫ﻣﻀﺒﻮﻁ ۽ ﻟﺴﻮ ﺁﻫﻲ‪ .‬ﺗﻼ ُء ﺍﭞ ﻓﻮ ﺍﻭﻧﻬﻮ ﺁﻫﻲ‪ (12) .‬ﻫﻦ ﺗﻼ َء ﺟﻲ ﭜﺮ ۾ ﻫ ﮐﻮﻫﻪ ﻣﻠﻴﻮ‬ ‫ﺁﻫﻲ‪ .‬ﺟﺘﺎﻥ ﺗﻼ َء ﮐﻲ ﭘﺎﮢﻲ ﭘﻬﭽﺎﻳﻮ ﻭﻳﻨﺪﻭ ﻫﻮﻧﺪﻭ‪ .‬ﻫﻦ ﺗﻼ َء ﮐﻲ ﺻﻔﺎﺋﻲ ﺮﮠ ﻻ ِء ﻫﻴﭡﺎﻥ‬ ‫ﻨ ۾ ﺳﻮﺭﺍﺥ ﺑﻪ ﭤﻴﻞ ﺁﻫﻲ‪ .‬ﺟﻨﻬﻦ ﻣﺎﻥ ﻧﺎﻟﻲ ﻧ ﺘﻞ ﺁﻫﻲ‪ .‬ﺟﻨﻬﻦ ﺭﺳﺘﻲ ﺗﻼ َء ۾‬ ‫ﻫ‬ ‫ﺟﻤﻊ ﭤﻴﻞ ﻨﻮ ﭘﺎﮢﻲ ﻧﻴ ﺎﻝ ﻴﻮ ﻭﻳﻨﺪﻭ ﻫﻮﻧﺪﻭ‪ .‬ﻫﻲ َء ﻧﺎﻟﻲ ﺑﻪ ﻧﻬﺎﻳﺖ ﻋﻤﺪﻱ ﺟ ﻳﻞ ﺁﻫﻲ‪.‬‬ ‫۽ ﺍﻳﺘﺮﻱ ﺍﻭﻧﻬﻲ ﺁﻫﻲ ﺟﻮ ﭜﻠﻲ ﺗﻪ ‪ 6‬ﻓﻮ ﮔﻬﻮ ﻣﺎﮢﻬﻮ ﺍﻥ ۾ ﺑﻴﭡﻮ ﻫﺠﻲ‪ .‬ﺳﭵﻲ ﻧﺎﻟﻲ ﮂ ﻴﻞ‬ ‫ﺁﻫﻲ‪ .‬ﻭﭺ ﺗﻲ ﻧﺎﻟﻲ ۾ ﻫ ﮐﻠﻴﻞ ﺮ )‪ (Mai n-hol e‬ﺁﻫﻲ‪ .‬ﻧﺎﻟﻲ ۾ ﮔﻨﺪﻭ ﭽﺮﻭ ﮔ‬ ‫ﭤﻲ ﻭﭸﮡ ﺟﻲ ﺻﻮﺭﺕ ۾ ﻣﺎﮢﻬﻮ ﺍﻥ ﺳﻮﺭﺍﺥ ﻣﺎﻥ ﻟﻨﮕﻬﻲ ﻭﭸﻲ‪ ،‬ﻧﺎﻟﻲ َء ﺟﻲ ﺻﻔﺎﺋﻲ ﻨﺪﻭ‬ ‫ﻫﻮﻧﺪﻭ‪ .‬ﭘﺎﮢﻲ َء ﺟﻲ ﺳﻴﻤﻲ ﮐﻲ ﺭﻭ ﮡ ﻻ ِء ﺍﻣﺮ ﻫﻨﻴﻞ ﺁﻫﻲ‪ (13) .‬ﺗﻼ َء ﺟﻲ ﺍﻭﺳﺎﺭﻱ‬ ‫ﺳﻴﻤﻴﻨ ﺟﻬ ﻱ ﻣﺼﺎﻟﺤﻲ ﺳﺎﻥ ﭤﻴﻞ ﺁﻫﻲ‪ .‬ﺳﻢ ﺟﻲ ﺭﻭ ﮡ ﻻ ِء ﺍﻣﺮ ۽ ﻨ ﺮﻳ ﺍﺳﺘﻌﻤﺎﻝ‬ ‫ﺌﻲ ﻭﺋﻲ ﺁﻫﻲ‪.‬‬ ‫ﺣﻮﺽ ﺟﻲ ﭼﺌﻨﻲ ﭘﺎﺳﻦ ﮐﺎﻥ ﻭﺭﺍﻧ ﻭ ﺁﻫﻲ‪ .‬ﻭﺭﺍﻧ ﻱ ﺟﻲ ﺍﺗﺮ‪ ،‬ﮐﮡ ۽ ﺍﻭﭜﺮ ﭘﺎﺳﻲ‬ ‫ﻣﺨﺘﻠﻒ ﻤﺮﺍ ﺟ ﻳﻞ ﺁﻫﻦ‪ .‬ﺣﻮﺽ ﺟﻲ ﭠﺎﻫﮡ ۾ ﺎﻓﻲ ﻣﺤﻨﺖ ﮐﺎﻥ ﻢ ﻭﺭﺗﻮ ﻭﻳﻮ ﺁﻫﻲ‪.‬‬ ‫ﺳﺮﻭﻥ ﮀﻠﻲ‪ ،‬ﭼﮝﻲ ﻃﺮﺡ ﻣﺴﺎﻟﻮ ﻟﮙﺎﺋﻲ ﺟﻮ ﻳﻮﻥ ﻭﻳﻮﻥ ﺁﻫﻦ‪ .‬ﺣﻮﺽ ﺟﻲ ﺍﮐﮣﻲ ﭘﺎﺳﻲ ﺳﺎﮂﺍ‬ ‫‪ 9‬ﻓﻮ ﮔﻬﺎ ۽ ‪ 11‬ﻓﻮ ﻭﻳ ﺮﺍ ﻏﺴﻠﺨﺎﻧﺎ ﭠﻬﻴﻞ ﺁﻫﻦ‪ .‬ﺍﻧﻬﻦ ﻏﺴﻠﺨﺎﻧﻦ ۾ ﭘﺮﺩﻱ ﺩﺍﺭﻱ َء ﺟﻮ‬ ‫ﺧﺎﺹ ﺧﻴﺎﻝ ﺭﮐﻴﻮ ﻭﻳﻮ ﺁﻫﻲ‪ .‬ﻫﺮ ﻏﺴﻠﺨﺎﻧﻲ ۾ ﻣﭥﻲ ﻭﭸﮡ ﻻ ِء ﻫ ﺍ ﮡ ﺁﻫﻲ‪ .‬ﺍﻥ ﻣﺎﻥ‬ ‫ﺍﻧﺪﺍﺯﻭ ﻟﮙﺎﻳﻮ ﻭﻳﻮ ﺁﻫﻲ ﺗﻪ ﺟﺎﻳﻮﻥ ﭔﻪ ﻣﺎ ﻫﻴﻮﻥ‪ (14) .‬ﻫﻨﻦ ﻏﺴﻠﺨﺎﻧﻦ ۽ ﻣﭥﻲ ﭴﺎﮢﺎﻳﻞ ﺣﻮﺽ‬ ‫ﺟﻮ ﭘﺎﮢﻲ ﻭﺭﻱ ﻭﭸﻲ ﻫ ﻭ ﻱ ﻧﺎﻟﻲ ۾ ﭘﻮﻱ ﭤﻮ‪ .‬ﻧﻪ ﺻﺮﻑ ﻏﺴﻠﺨﺎﻧﺎ ﺣﻮﺽ ﺟﻲ ﭜﺮ ۾ ﻣﻠﻴﺎ‬ ‫ﺁﻫﻦ‪ ،‬ﭘﺮ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﻫﺮ ﮔﻬﺮ ۾ ﻏﺴﻠﺨﺎﻧﺎ ﻟﮅﺍ ﻭﻳﺎ ﺁﻫﻦ‪ .‬ﺟﻨﻬﻦ ﻣﺎﻥ ﺧﺒﺮ ﭘﻮﻱ ﭤﻲ‬ ‫ﺗﻪ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻭﺍﺭﺍ ﺻﻔﺎﺋﻲ‪ ،‬ﺳﭡﺎﺋﻲ ۽ ﺻﺤﺖ ﺟﻮ ﺧﺎﺹ ﺧﻴﺎﻝ ﺭﮐﻨﺪﺍ ﻫﺌﺎ ۽ ﺻﺒﺢ ﺟﻮ‬ ‫ﺭﻭﺯﺍﻧﻮ ﺗ ﭰﻠﻴﻞ ﺮﮠ ﺳﻨﺪﻥ ﻣﻌﻤﻮﻝ ﻫﻴﻮ‪.‬‬

‫ﭘﺌﻨﭽﺎﺗﻲ ﻫﺎﻝ ‪ -‬ﺩﺭﺳﮕﺎﻫﻪ‪:‬‬

‫ﺗﻼ َء ۽ ﺍﺳ ﻮﭘﺎ ﺟﻲ ﻭﭺ ۾ ﻫ ﺗﻤﺎﻡ ﻭ ﻱ ﻋﻤﺎﺭﺕ ﺁﻫﻲ‪ .‬ﺟﻨﻬﻦ ﺟﻲ ﻳﮕﻬﻪ ‪235‬‬ ‫ﻓﻮ ۽ ﻭﻳ ﺮ ‪ 78‬ﻓﻮ ﺁﻫﻲ‪ .‬ﺍﻧﻬﻲ َء ﺟﻮ ﻭ ﻭ ﺩﺭ ﺍﻭﻟﻬﻪ ﭘﺎﺳﻲ ﻫﻮ‪ .‬ﻫﻦ ۾ ﺗﻤﺎﻡ ﮔﻬﮣﺎ‬ ‫ﻤﺮﺍ ﭠﻬﻴﻞ ﺁﻫﻦ‪ .‬ﺧﺎﺹ ﺑﻴﭡ ﺟﻮﻥ ﭤﻠﻬﻴﻮﻥ ۽ ﻣﻀﺒﻮﻁ ﭜﺘﻴﻮﻥ ﮄﻳﺎﻥ ﮀ ﺎﺋﻴﻨﺪ ﺁﻫﻦ‪.‬‬ ‫ﻣﺎﻫﺮﻥ ﻣﻮﺟﺐ ﺗﻲ ﻫﻲ َء ﻋﻤﺎﺭﺕ ﭔﻪ ﻣﺎ ﻳﺎ ﻪ ﻣﺎ ﻫﻮﻧﺪﻱ‪ (15) .‬ﻫﻲ ﭤﻨﭝﻦ ﺟﻮ ﻫﺎﻝ ﺍﻥ ﺩﻭﺭ‬ ‫ﺟﻲ ﻣﺎﮢﻬﻦ ﺟﻲ ﺧﺎﺹ ﻤﻦ ﻻ ِء ﮔ ﺟﺎﮢﻴﻮﻥ ﻳﺎ ﭘﺌﻨﭽﺎﺗﻮﻥ ﺮﮠ ﻻ ِء ﻫﻮﻧﺪﻭ‪ .‬ﮀﻮ ﺟﻮ ﻫﻦ ﻫﺎﻝ‬ ‫۾ ﻭﻫﮡ ﻻ ِء ﺑﺌﻨﭽﻦ ﻭﺍﻧﮕﺮ ﻣ ﻲ َء ﺟﺎ ﺍ ﺎ ﭠﻬﻴﻞ ﺁﻫﻦ ۽ ﺳﺎﻣﻬﻮﻥ ﭘﻠﻴ ﻓﺎﺭﻡ ﭠﻬﻴﻞ ﺁﻫﻲ‪.‬‬ ‫)‪ (16‬ﻭ ﻱ ﺩﺭ ﮐﺎﻥ ﻟﻨﮕﻬﮡ ﮐﺎﻥ ﭘﻮ ِء ﻫ ﻫﺎﻝ ﺍﭼﻲ ﭤﻮ‪ .‬ﺟﻴ ﻮ ‪ 24‬ﻓﻮ ﮔﻬﻮ ۽ ‪ 4‬ﻓﻮ‬

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‫ﻭﻳ ﺮﻭ ﺁﻫﻲ‪ .‬ﺍﻧﻬﻲ َء ﺟﻲ ﮐﭕﻲ ﭘﺎﺳﻲ ﻫ ﻭﻳ ﺮﻱ ﺩﺭ ﮐﺎﻥ ﭘﻮ ِء ﻫ ﺍﮜﮡ ﺁﻫﻲ‪ .‬ﺟﻨﻬﻦ‬ ‫ﮐﻲ ﭼﺌﻨﻲ ﻃﺮﻓﻦ ﮐﺎﻥ ﭜﺘﻴﻮﻥ ﺁﻫﻦ‪ .‬ﺍﻧﻬﻦ ﺟﻲ ﭼﺌﻨﻲ ﭘﺎﺳﻦ ﮐﺎﻥ ﻤﺮﺍ ﺁﻫﻦ‪ .‬ﺟﻦ ۾ ﻭﺭﻱ‬ ‫ﭘﺮﻭﻫﺖ ﻳﺎ ﺍﺳﺘﺎﺩ )ﭘﺎ ﻫﻴﻨﺪ ( ﺭﻫﻨﺪﺍ ﻫﻮﻧﺪﺍ‪ .‬ﻫﺎﻝ ﺟﻲ ﺳﭵﻲ ﭘﺎﺳﻲ ﮐﺎﻥ ‪ 2‬ﮔﻬ ﻴﻮﻥ ﺁﻫﻦ‪.‬‬ ‫ﻫ ﮔﻬ ﻲ ﻧﻨﮃﻱ ﺍﮜﮡ ﻃﺮﻑ ﻭﭸﻲ ﭤﻲ‪ ،‬ﺟﻨﻬﻦ ﺟﻲ ﭼﺌﻨﻲ ﭘﺎﺳﻦ ﮐﺎﻥ ﻭﺭﻱ ﻧﻨﮃﺍ ﭔﻪ ﻣﺎ ﻤﺮﺍ‬ ‫ﺁﻫﻦ‪ .‬ﺍﻥ ﭘﺎﺳﻲ ﻴﺘﺮﺍ ﭔﻴﺎ ﺍﮜﮡ ۽ ﻤﺮﺍ ﺁﻫﻦ‪ (17) .‬ﺟﻴ ﻲ ﺷﺎﻳﺪ ﺷﺎﮔﺮﺩﻥ ﺟﻲ ﺭﻫﺎﺋﺶ ﺟﻲ‬ ‫ﻫﺎﺳ ﻞ ﻫﻮﻧﺪﻱ‪ .‬ﭘﺌﻨﭽﺎﺗﻲ ﻫﺎﻝ ﺟﻮ ﻫﻲ ُء ﺣﺼﻮ ﺩﺭﺳﮕﺎﻫﻪ ﭘﻴﻮ ﻣﻌﻠﻮﻡ ﭤﺌﻲ‪.‬‬

‫ﻫﻴﭡﻴﻮﻥ ﺷﻬﺮ‪:‬‬

‫ﺍﺳ ﻮﭘﺎ ﺍﻳﺮﺍﺿﻲ َء ﮐﺎﻥ ﻫ ﺭﺳﺘﻮ ﮐﮡ ﺍﻭﭜﺮ ﻃﺮﻑ ﻭﭸﻲ ﭤﻮ‪ .‬ﺟﻴ ﻮ ﭤﻮﺭﻭ ﺋﻲ‬ ‫ﭘﺮﻱ ﻭﭸﻲ ﺍﻭﭜﺮ ﭘﺎﺳﻲ ﻣ ﻱ ﺍﻭﭜﺮ ﻭﺍﺭﻱ ﻭ ﻱ ﺭﺳﺘﻲ ﺳﺎﻥ ﻣﻠﻲ ﭤﻮ‪ .‬ﺍﻭﭜﺮ ﻭﺍﺭﻱ ﺳ‬ ‫ﮐﻮ ﻴﻞ ﻋﻼﺋﻘﻲ ﮐﻲ ﭔﻦ ﺣﺼﻦ ۾ ﻭﺭﻫﺎﺋﻲ ﭤﻲ‪ .‬ﺳ ﺟﻲ ﮐﮡ ﭘﺎﺳﻲ ﺍﻳﭿ ﺁﺭ ﺍﻳﺮﺍﺿﻲ )‪(18‬‬ ‫ﺁﻫﻲ‪ .‬ﺍﺗﺮ ﻃﺮﻑ ﻭﻱ ﺍﻳﺲ ﺍﻳﺮﺍﺿﻲ )‪ (19‬ﺁﻫﻲ‪ .‬ﺍﻭﭜﺮ ﻭﺍﺭﻱ ﻭ ﻱ ﺳ ﮐﻲ ﭘﻬﺮﻳﻦ ﻭ ﻱ‬ ‫ﺳ ﮔﻮﻧﻲ ﻨ ﺗﻲ ﺎ ﻲ ﭤﻲ ۽ ﻭﻱ ﺍﻳﺲ ۽ ﺍﻳﭿ ﺁﺭ ﺍﻳﺮﺍﺿﻴﻦ ﮐﻲ ﭔﻦ ﺣﺼﻦ ۾‬ ‫ﻭﺭﻫﺎﺋﻴﻨﺪﻱ‪ ،‬ﻱ ﻲ ﺍﻳﺮﺍﺿﻲ )‪ (20‬ﺗﻲ ﭘﻬﭽﻲ ﭤﻲ‪ .‬ﺍﻧﻬﻦ ﻋﻼﺋﻘﻦ ۾ ﻫﺰﺍﺭﻳﻦ ﮔﻬﺮ‪ ،‬ﺗﻤﺎﻡ‬ ‫ﮔﻬﮣﻴﻮﻥ ﮔﻬ ﻴﻮﻥ ۽ ﺑﻴﺸﻤﺎﺭ ﮐﻮﻫﻪ ﺁﻫﻦ‪.‬‬ ‫ﮔﻬﺮ‪ :‬ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻣﺎﻥ ﺟﻴ ﻲ ﮔﻬﺮﻥ ﺟﻮﻥ ﻋﻤﺎﺭﺗﻮﻥ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ ،‬ﺳﻲ ﺳﭛ ﺸﺎﺩﻳﻮﻥ‬ ‫۽ ﻫﻮﺍﺩﺍﺭ ﺁﻫﻦ‪ .‬ﻦ ﮔﻬﺮﻥ ﺟﻲ ﺍﮜﮡ ۾ ﺍ ﮡ ﺁﻫﻲ‪ .‬ﺟﻨﻬﻦ ﻣﺎﻥ ﺳﻤﺠﻬﺠﻲ ﭤﻮ ﺗﻪ ﺟﮙﻬﻮﻥ‬ ‫ﭔﻪ ﻣﺎ ﺑﻪ ﻫﻴﻮﻥ‪ .‬ﭜﺘﻴﻦ ﺗﻲ ﭘﻠﺴﺘﺮ ﻲ ﺍﻧﭻ ﭤﻠﻬﻮ ﭼ ﻫﻴﻞ ﺁﻫﻲ‪ .‬ﺳﺮﻭﻥ ﮔﺎﺭﻱ ۽ ﭼﻴﺮﻭﻟﻲ َء‬ ‫ﺳﺎﻥ ﭤﭱﻴﻞ ﺁﻫﻦ‪ .‬ﺟﮙﻬﻮﻥ ﮔﻬﮣﻮ ﺮﻱ ﭘ ﻴﻦ ﺳﺮﻥ ﺟﻮﻥ ﭠﻬﻴﻞ ﺁﻫﻦ‪.‬‬ ‫ﺩ ﺎﻥ‪ :‬ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ۾ ﮔﻬﺮﻥ ﮐﺎﻥ ﺳﻮﺍ ِء ﺩ ﺎﻧﻦ ﺟﻮﻥ ﻋﻤﺎﺭﺗﻮﻥ ﺑﻪ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ .‬ﻫ‬ ‫ﺩ ﺎﻥ ﺍﻫ ﻭ ﺑﻪ ﻣﻠﻴﻮ ﺁﻫﻲ‪ ،‬ﺟﻴ ﻮ ﺷﺮﺍﺏ ﺧﺎﻧﻲ ﺟﻲ ﻃﺮﺯ ﺗﻲ ﭠﻬﻴﻞ ﺁﻫﻲ‪ .‬ﻫ ﺩ ﺎﻥ ﻣﺎﻥ‬ ‫ﻧﻴﺮﻭ ﻲ ﺟﻲ ﻦ ﻟﮅﻱ ﻭﺋﻲ ۽ ﺍﺗﻲ ﺭﻧﮓ ﺟﺎ ﺩﺍﻍ ﺑﻪ ﺍﭸﺎ ﻇﺎﻫﺮ ﺁﻫﻦ‪ .‬ﺟﻨﻬﻦ ﺮﻱ ﺍﻫﻮ ﺩ ﺎﻥ‬ ‫ﻨﻬﻦ ﺭﻧﮕﺴﺎﺯ ﺟﻮ ﻣﻌﻠﻮﻡ ﭘﻴﻮ ﭤﺌﻲ‪.‬‬ ‫ﮐﻮﻫﻪ‪ :‬ﻫﺘﺎﻥ ﮐﻮﻫﻪ ﺑﻪ ﺎﻓﻲ ﻟﮅﺍ ﻭﻳﺎ ﺁﻫﻦ‪ .‬ﮐﻮﻫﻦ ﺟﻲ ﺍ ﺍﻭﺕ ﻫ ﺟﻬ ﻱ ﺁﻫﻲ‪ .‬ﮐﻮﻫﻪ‬ ‫ﭘ ﺴﺮﺍ ۽ ﮔﻮﻻﺋﻲ َء ﺗﻲ ﺁﻫﻦ‪ .‬ﻫ ﭔﻪ ﮐﻮﻫﻪ ﺑﻴﻀﻮﻱ ﺷ ﻞ ﺟﺎ ﺑﻪ ﺁﻫﻦ‪ .‬ﮐﻮﻫﻦ ﭜﺮﺳﺎﻥ‬ ‫ﺑﺌﻨﭽﻮﻥ ﺑﻪ ﭠﻬﻴﻞ ﺁﻫﻦ‪ ،‬ﺷﺎﻳﺪ ﺍﻫﻲ ﭘﺎﮢﻲ ﭜﺮﻳﻨﺪ ﻥ ﻻ ِء ﻭﻫﮡ ﺟﻮﻥ ﺟﺎﻳﻮﻥ ﻫﻴﻮﻥ‪.‬‬ ‫ﻧﺎﻟﻴﻮﻥ‪ :‬ﺷﻬﺮ ﺟﻲ ﮔﻨﺪﻱ ﭘﺎﮢﻲ َء ﺟﻲ ﻧﻴ ﺎﻝ ﺟﻲ ﺗﺮﺗﻴﺐ ﺑﻪ ﺍﻋﻠﻰ ﻗﺴﻢ ﺟﻲ ﭘﺌﻲ ﻟﮙﻲ‪ .‬ﻫﺮ‬ ‫ﻫ ﺭﺳﺘﻲ‪ ،‬ﮔﻬ ﻲ ۽ ﻟﻨﮕﻬﻪ ﮐﻲ ﭘﻨﻬﻨﺠﻲ ﭘﻨﻬﻨﺠﻲ ﮂ ﻴﻞ ﻧﺎﻟﻲ ﺁﻫﻲ‪.‬‬ ‫ﻫ ﭔﺌﻲ ﻣﭥﺎﻥ ﺍ ﻳﻞ ﺷﻬﺮ‪ :‬ﻣﻮﻫﻦ ﺟﻮ ﺩ ﻭ ۾ ﻫ ﭔﺌﻲ ﻣﭥﺎﻥ ﺳﺖ ﺷﻬﺮ ﻟﮅﺍ ﻭﻳﺎ ﺁﻫﻦ‪.‬‬ ‫ﺁﺑ ﻼﮢﻲ َء ۾ ﺳﻨﮅﻭﻧﺪﻱ َء ﺟﻲ ﭔﻮ ۽ ﭼﻮﻣﺎﺳﻲ ۾ ﺟﺒﻠﻦ ﺗﺎﻥ ﭘﺎﮢﻲ َء ﺟﻲ ﮀﺮﻥ ﻟﻬﮡ ﺳﺒﺐ‬ ‫ﻫﻲ ُء ﺷﻬﺮ ﻫ ﭜﻴﺮﻭ ﺯﺑﻮﻥ ﭤﻴﻮ ﭤﻲ ﺗﻪ ﭘﺎﮢﻲ ﺟﻲ ﻟﻬﮡ ﺑﻌﺪ ﻣﺎﮢﻬﻦ ﺠﻬﻪ ﻋﺮﺻﻲ ﺑﻌﺪ ﺍﺗﻲ‬ ‫ﻧﺌﻮﻥ ﺷﻬﺮ ﭔﮅﻭ ﭤﻲ‪ .‬ﺍﺋﻴﻦ ﺷﻬﺮﻥ ﻣﭥﺎﻥ ﺷﻬﺮ ﭔﮅﺍﺋﻮﻥ‪ ،‬ﺟﻦ ﻣﺎﻥ ﺍﭸﺎ ﺗﺎﺋﻴﻦ ﺳﺘﻦ ﺷﻬﺮﻥ ﺟﻮ‬ ‫ﭘﺘﻮ ﭘﻴﻮ ﺁﻫﻲ‪ .‬ﺍﻧﻬﻦ ﺳﺘﻦ ﺗﻬﻦ ﻫﻴﭡﺎﻥ ﭘﺎﮢﻲ ﻧ ﺘﻮ ﺁﻫﻲ‪ (21) .‬ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺟﻲ ﻣﺎﻫﺮﻥ‬ ‫ﻣﻮﺟﺐ ﭘﺎﮢﻲ ﻫﻴﭡﺎﻥ ﭘﮡ ﺍ ﺍﻭﺗﻦ ﺟﺎ ﺁﺛﺎﺭ ﻣﻠﻦ ﭤﺎ‪ .‬ﺟﻴ ﻫﻦ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ۾ ﻣﭥﻲ ﭼ ﻫﻲ‬ ‫ﺁﻳﻞ ﺳﻢ ﺟﻲ ﭘﺎﮢﻲ َء ﺟﻲ ﻨﻬﻦ ﻃﺮﻳﻘﻲ ﺳﺎﻥ ﺳﻄﺢ ﮔﻬ ﺠﻲ ﺗﻪ ﺠﻬﻪ ﻭﮄﻳ ﺗﻬﻪ‬ ‫ﺩﺭﻳﺎﻓﺖ ﭤﻲ ﺳﮕﻬﻦ ﭤﺎ‪ .‬ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﮐﻮ ﺎﺋﻲ ﻨﺪ ﺳﺮ ﺟﺎﻥ ﻣﺎﺭﺷﻞ ﮐﻮ ﺎﺋﻲ ﺩﻭﺭﺍﻥ‬ ‫ﻟﻨ ﻥ ﺟﻲ ﻫ ﺍﺧﺒﺎﺭ )‪ (22‬۾ ﻟﮑﻴﻮ ﺗﻪ‪“ ،‬ﺍﺳﺎﻥ ﻫﻴﻞ ﺗﺎﺋﻴﻦ ﮐﻮ ﺎﺋﻲ ۾ ﻫ ﭔﺌﻲ ﻫﻴﭡﺎﻥ ﻧﻮﻥ‬ ‫ﺷﻬﺮﻥ ﺟﺎ ﮐﻨ ﺭ ﺳﺎﮘﻲ ﻣﺎﻝ ۽ ﻣ ﻲ َء ﺟﻲ ﺗﻬﻦ ﻫﻴﭡﺎﻥ ﻟﮅﺍ ﺁﻫﻦ‪ .‬ﺟﻨﻬﻦ ﻣﺎﻥ ﺑﺌﺒﻴﻠﻮﻧﻴﺎ ﮐﺎﻥ ﺑﻪ‬ ‫ﺍﮖ ﺟﻲ ﺗﻬﺬﻳﺐ ﺗﻲ ﺭﻭﺷﻨﻲ ﭘﻮﻧﺪﻱ‪ .‬ﺍﺳﺎﻥ ﺍﭸﺎ ﺍﻭﻧﻬﻲ ﮐﻮ ﺎﺋﻲ ﻨﺪﺍﺳﻴﻦ‪ ،‬ﺳﻤﺠﻬﻮﻥ ﭤﺎ ﺗﻪ‬

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‫ﺍﭸﺎ ‪ 4 ،3‬ﻳﺎ ‪ 5‬ﺷﻬﺮ ﺍﻧﻬﻦ ﺗﻬﻦ ﻣﺎﻥ ﻫﭣ ﻨﺪﺍﺳﻴﻦ‪ .‬ﺟﻦ ﺟﻲ ﻋﻤﺮ ‪ 9‬ﮐﺎﻥ ‪ 11‬ﻫﺰﺍﺭ ﻭﺭﻫﻴﻪ‬ ‫ﭘﺮﺍﮢﻲ ﻫﻮﻧﺪﻱ‪”.‬‬ ‫ﺳﺮ ﺟﺎﻥ ﻣﺎﺭﺷﻞ ﺩ ﻱ ﺟﻲ ﮐﻮ ﺎﺋﻲ َء ﮐﺎﻥ ﭘﻮ ِء ﺍﻋﺘﺮﺍﻑ ﻴﻮ ﺗﻪ‪“ ،‬ﻗﺪﻳﻢ ﻣﺼﺮ‬ ‫ﺧﻮﺍﻫﻪ ﺍﻭﻟﻬﻪ ﺍﻳﺸﻴﺎ ۾ ﺍﻫ ﻭ ﻮ ﺑﻪ ﻣﺜﺎﻝ ﻮﻧﻬﻲ‪ .‬ﺟﻨﻬﻦ ﺳﺎﻥ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ‬ ‫ﺭﻫﻮﺍﺳﻴﻦ ﺟﻲ ﭠﻬﻴﻞ ﺳﻬﮣﻴﻦ ﺳﻨﺎﻥ ﻮﭠﻴﻦ ۽ ﺸﺎﺩﻥ ﮔﻬﺮﻥ ﺳﺎﻥ ﺍﻥ ﺟﻲ ﭜﻴ ﺮﻱ‬ ‫ﺳﮕﻬﺠﻲ‪ .‬ﺍﻧﻬﻦ ﺩﻳﺸﻦ ۾ ﺩﻳﻮﺗﺎﺋﻦ ﺟﻲ ﻣﻨﺪﺭﻥ‪ ،‬ﻣﺤﻼﺗﻦ ۽ ﺭﺍﺟﺎﺋﻲ ﺳﻤﺎﮄﻳﻦ ﺗﻲ ﺑﻴﺸﻤﺎﺭ‬ ‫ﻧﺎﮢﻮ ﻟ ﻴﻮ ﻭﻳﻨﺪﻭ ﻫﻮ‪ .‬ﺑﺎﻗﻲ ﻋﺎﻡ ﻣﺎﮢﻬﻮ ﺑﻠ ﻞ ﺍﻳﺌﻦ ﺳﺎﺩﻳﻦ ﻣ ﻲ َء ﺟﻲ ﺟﻬﻮﭘ ﻳﻦ ۾ ﺭﻫﻨﺪﺍ‬ ‫ﻫﺌﺎ‪ .‬ﭘﺮ ﺳﻨﮅ ۾ ﺗﺼﻮﻳﺮ ﺟﻮ ﺑﻠ ﻞ ﭔﻴﻮ ﺭﻭﭖ ﺁﻫﻲ‪ .‬ﺟﺘﻲ ﺳﻨﺪﺭ ﻋﻤﺎﺭﺗﻮﻥ ﻓﻘﻂ ﻧﮕﺮ ﻭﺍﺳﻴﻦ‬ ‫ﺟﻲ ﺳﮏ ﻻ ِء ﺋﻲ ﺟ ﻧﺪﻳﻮﻥ ﻫﻴﻮﻥ‪(23) ”.‬‬ ‫ﻣﻮﻫﻦ ﺟﻮ ﺩ ﻭ‪ ،‬ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﺟﻮ ﻣﺮ ﺰ ﻫﻴﻮ ۽ ﺳﻨﮅﻭ ﺭﻳﺎﺳﺖ ﺟﻲ ﮔﺎﺩﻱ َء‬ ‫ﻭﺍﺭﻭ ﺷﻬﺮ ﻫﻴﻮ‪ .‬ﺟﺘﺎﻥ ﻫﺘﺎﻥ ﺟﺎ ﺭﻫﻮﺍﺳﻲ ﺭﻳﺎﺳﺖ ﺟﻲ ﭔﻴﻦ ﺻﻮﺑﻦ ﻳﺎ ﺭﻳﺎﺳﺘﻦ ﺟﻲ ﻧﻈﺮﺩﺍﺭﻱ‬ ‫ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻫﻲ ﺷﻬﺮ ‪ 4300‬ﻕ ‪ -‬ﻡ ﮐﺎﻥ ﻟﮗ ﭜﮗ ‪ 1500‬ﻕ ‪ -‬ﻡ ﺗﺎﺋﻴﻦ ﺁﺑﺎﺩ ﺭﻫﻴﻮ‪ .‬ﺁﻣﺮﻳ ﺎ‬ ‫ﺟﻮ ﺁﺭ ﻴﺎﻻﺟﻲ ﻣﺎﻫﺮ ﺍﻭﻣﺎﺋﻞ‪ ،‬ﺳﺮ ﻣﻮﺭ ﻴﻤﺮ ﻭﻳﻠﺮ ﺟﻮ ﺣﻮﺍﻟﻮ ﻳﻨﺪﻱ ﻟﮑﻲ ﭤﻮ ﺗﻪ ﻣﻮﻫﻦ ﺟﻲ‬ ‫ﺩ ﻱ ﺟﻲ ﻣﻮﺟﻮﺩﮪ ﺷﻬﺮ ﻫﻴﭡﻴﺎﻥ ﮀﮫ ﺷﻬﺮ ﭔﻴﺎ ﺑﻪ ﻣﻮﺟﻮﺩ ﺁﻫﻦ ۽ ﻣﺎﻫﺮ ﺭﮘﻮ ﻣﭥﻴﺌﻴﻦ ﺣﺼﻲ ﻣﺎﻥ‬ ‫ﻴﺌﻦ ﭤﺎ ﺍﻫﺎ ﺭﺍ ِء ﻗﺎﺋﻢ ﺮﻱ ﺳﮕﻬﻦ ﺗﻪ ﻫﻲ ﺗﻬﺬﻳﺐ ‪ 5‬ﻫﺰﺍﺭ ﺳﺎﻝ ﭘﺮﺍﮢﻲ ﻫﻮﻧﺪﻱ‪ .‬ﺍﻭﻣﺎﺋﻞ‪،‬‬ ‫ﺍﻳﻦ ﻣﻮﺭﺍ ﭼﻮﻱ ﭤﻮ ﺗﻪ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﺳﭝﻴﺘﺎ ﺩﻧﻴﺎ ﺟﻲ ﻫﺮ ﺗﻬﺬﻳﺒﻲ ﻣﺮ ﺰ ﮐﺎﻥ ﺁﮘﺎ ﻲ ۽‬ ‫ﺳﭝﻨﻲ ﺗﻬﺬﻳﺒﻦ ﺟﻲ ﻣﺎ ِء ۽ ﮔﻬ ۾ ﮔﻬ ﮪ ﻫﺰﺍﺭ ﺳﺎﻝ ﭘﺮﺍﮢﻲ ﺁﻫﻲ۔‬

‫ﺣﻮﺍﻻ ۽ ﺳﻤﺠﻬﺎﮢﻴﻮﻥ‬ ‫‪Chatterji, S.K, “Modern Review” December 1924‬‬

‫‪.2‬‬

‫‪1.‬‬

‫ﺁ ﻭﺍﮢﻲ‪ ،‬ﭜﻴﺮﻭﻣﻞ ﻣﻬﺮﭼﻨﺪ‪“ ،‬ﻗﺪﻳﻢ ﺳﻨﮅ”‪ ،‬ﺳﻨﮅﻱ ﺍﺩﺑﻲ ﺑﻮﺭ ‪ ،‬ﭴﺎﻣﺸﻮﺭﻭ‪ ،‬ﺹ‪82-‬‬

‫‪Fleet, I.F, “Seals from Harappa” J.R.A.S, 1912, P‬‬‫‪699‬‬

‫‪3.‬‬

‫‪Marshall, Sir John, “Mohen jo Daro and Indus‬‬ ‫‪Civilization” Vol: 1-3, London 1931‬‬

‫‪4.‬‬

‫‪Mackay, E.J.H, “Further Excavation at Mohen jo‬‬ ‫‪Daro” 2 Volumes, Delhi, 1938.‬‬

‫‪5.‬‬

‫ﺷﻴﺪﺍﺋﻲ‪ ،‬ﺭﺣﻴﻢ ﺩﺍﺩ ﺧﺎﻥ ﻣﻮﻻﺋﻲ‪“ ،‬ﺗﻤﺪﻥ ﺳﻨﮅ” ﺳﻨﮅ ﻳﻮﻧﻴﻮﺭﺳ ﻲ ﭴﺎﻣﺸﻮﺭﻭ‪،‬‬ ‫‪.6‬‬ ‫‪1959‬ﻉ ﺹ‪12-‬‬

‫‪61‬‬

‫‪.7‬‬

‫ﻟﺌﻤﺒﺮ ‪ ،‬ﺍﻳﭿ ﻲ‪“ ،‬ﺳﻨﮅ ﻫ ﻋﺎﻡ ﺟﺎﺋﺰﻭ” ﺹ‪118 -‬‬

‫‪8.‬‬ ‫‪Gauhar, Altaf, “Twenty years of Pakistan” 1947 to‬‬ ‫‪1967, Karachi, 1969, P-623‬‬ ‫‪Ibid, P-623‬‬

‫‪9.‬‬

‫ﺻﺪﻳﻘﻲ‪ ،‬ﻣﺤﻤﺪ ﺍﺩﺭﻳﺲ‪“ ،‬ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﺳﭝﻴﺘﺎ” ﺳﻨﮅﻱ ﺍﺩﺑﻲ ﺑﻮﺭ ‪ ،‬ﺣﻴﺪﺭﺁﺑﺎﺩ‪،‬‬ ‫‪.10‬‬ ‫‪ ،1979‬ﺹ‪38-‬‬ ‫ﺻﺪﻳﻘﻲ‪ ،‬ﺹ‪40 -‬‬ ‫‪.11‬‬ ‫ﺷﻴﺪﺍﺋﻲ‪ ،‬ﺗﻤﺪﻥ ﺳﻨﮅ‪ ،‬ﺹ‪25 -‬‬ ‫‪.12‬‬ ‫ﺁ ﻭﺍﮢﻲ‪ ،‬ﺹ‪91 -‬‬ ‫‪.13‬‬ ‫ﺻﺪﻳﻘﻲ‪ ،‬ﺹ‪41 -‬‬ ‫‪.14‬‬ ‫ﺻﺪﻳﻘﻲ‪ ،‬ﺹ‪42 -‬‬ ‫‪.15‬‬ ‫ﺷﻴﺪﺍﺋﻲ‪ ،‬ﺗﻤﺪﻥ ﺳﻨﮅ‪ ،‬ﺹ‪25 -‬‬ ‫‪.16‬‬ ‫ﺻﺪﻳﻘﻲ‪ ،‬ﺹ‪42 -‬‬ ‫‪.17‬‬ ‫ﺍﻳﭿ ﺁﺭ ﺍﻳﺮﺍﺿﻲ َء ﺟﻮ ﻧﺎﻟﻮ ﺍﻥ ﺟﻲ ﮐﻮ ﺎﺋﻲ ﻨﺪ ﻣﺎﻫﺮ ﻫﺎﺭ ﮔﺮﻳﻮﺯ ﺟﻲ ﻧﺎﻟﻲ‬ ‫‪.18‬‬ ‫ﭘﻮﻳﺎﻥ ﺭﮐﻴﻞ ﺁﻫﻲ‪.‬‬ ‫ﻫﻲ ﺍﻳﺮﻳﺎ ﺍﻥ ﺟﻲ ﮐﻮ ﺎﺋﻲ ﻨﺪ ﻣﺎﻫﺮ ﺳﺎﮄﻭ ﺳﺮﻭﭖ ﻭﺗﺲ ﺟﻲ ﻧﺎﻟﻲ ﭘﻮﻳﺎﻥ ﺳ ﺑﻲ‬ ‫‪.19‬‬ ‫ﺁﻫﻲ‪.‬‬ ‫ﻱ ﻲ ﺍﻳﺮﻳﺎ ﺍﻥ ﺟﻲ ﮐﻮ ﺎﺋﻲ ﻨﺪ ﻣﺎﻫﺮ ﻲ ﺍﻳﻦ ﺸ ﺟﻲ ﻧﺎﻟﻲ ﭘﻮﻳﺎﻥ‬ ‫‪.20‬‬ ‫ﺁﻫﻲ‪.‬‬ ‫ﺁ ﻭﺍﮢﻲ‪ ،‬ﻗﺪﻳﻢ ﺳﻨﮅ‪ ،‬ﺹ‪88-‬‬ ‫‪.21‬‬ ‫‪Modern Review, February, 1925‬‬

‫‪22.‬‬

‫‪23.‬‬ ‫‪Marshall, Sir J. “Mohen jo Daro and Indus‬‬ ‫‪Civilization” Vol: 1, P-VI‬‬

‫‪ .2‬ﺁﻣﺮﻱ‬ ‫ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺟﻲ ﻣﺎﻫﺮ ﺍﻳﻦ ﺟﻲ ﻣﺠﻤﺪﺍﺭ ‪1927‬ﻉ ﮐﺎﻥ ‪1931‬ﻉ ﺗﺎﺋﻴﻦ ﺑﺎﻗﻴﺎﺗﻲ‬ ‫ﮐﻮﺟﻨﺎﺋﻮﻥ ﺮﻱ‪ ،‬ﭔﻴﻦ ﻗﺪﻳﻢ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﻣﺎﮘﻦ ﺳﺎﻥ ﮔ ﺁﻣﺮﻱ ﺟﺎ ﻗﺪﻳﻢ ﺁﺛﺎﺭ ﺑﻪ ﮘﻮﻟﻬﻲ‬ ‫ﻟﮅﺍ‪ (1) .‬ﺁﻣﺮﻱ ﺟﻮ ﻣﺎﮖ ﺩﺍﺩﻭ ﺿﻠﻌﻲ ﺟﻲ ﻣﺎﻧﺠﻬﻨﺪ ﺗﻌﻠﻘﻲ ۾ ﻟ ﻲ ﺟﻲ ﺟﺒﻠﻦ ﮐﺎﻥ ‪ 65‬ﻣﻴﻞ‬ ‫ﮐﮡ ۾ ۽ ﺳﻦ ﮐﺎﻥ ‪ 9‬ﻣﻴﻞ ﺍﺗﺮ ﻃﺮﻑ‪ ،‬ﻣﻮﺟﻮﺩﻩ ﺁﻣﺮﻱ ﺷﻬﺮ ﮐﺎﻥ ‪ 250‬ﻣﻴ ﺮﻥ ﺟﻲ ﻣﻔﺎﺻﻠﻲ‬

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‫ﺗﻲ ﺍﺗﺮ ﺍﻭﻟﻬﻪ ﻃﺮﻑ ﺳﻨﮅﻭ ﺩﺭﻳﺎﻫﻪ ﺟﻲ ﺍﻭﻟﻬﻪ ﻭﺍﺭﻱ ﻨﺎﺭﻱ ﺗﻲ ﻣﻮﺟﻮﺩ ﺁﻫﻲ‪ .‬ﻫﻲ ُء ﻣﺎﮖ‬ ‫ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﮐﺎﻥ ‪ 85‬ﻣﻴﻞ ﮐﮡ ۾ ۽ ﭼﺎﻧﻬﻮﻥ ﺟﻲ ﺩ ﻱ ﮐﺎﻥ ‪ 25‬ﻣﻴﻞ ﺍﻭﻟﻬﻪ ۾ ﺁﻫﻲ‪.‬‬ ‫ﺍﻳﻦ ﺟﻲ ﻣﺠﻤﺪﺍﺭ‪ ،‬ﻫﻦ ﻗﺪﻳﻢ ﻣﺎﮖ ﺟﻲ ﻣ ﻤﻞ ﮐﻮ ﺎﺋﻲ ﺮﺍﺋﻲ ﻧﻪ ﺳﮕﻬﻴﻮ‪.‬‬ ‫ﺟﻨﻬﻦ ﺮﻱ ‪1959‬ﻉ ۾ ﻓﺮﺍﻧﺴﻴﺴﻲ ﻣﺎﻫﺮ ﻣﻮﻧﺲ ۽ ﺟﻴﻦ ﻣﻴﺮﻱ ﺎﺳﻞ ﺟﻲ ﻧﮕﺮﺍﻧﻲ ﻫﻴﭟ‬ ‫ﭘﺎ ﺴﺘﺎﻥ ﺟﻲ ﺁﺭ ﻴﺎﻻﺟﻲ ﻭﺍﺭﻱ ﮐﺎﺗﻲ ﻃﺮﻓﺎﻥ ﻫﺖ ﮐﻮ ﺎﺋﻲ ﺮﺍﺋﻲ ﻭﺋﻲ‪ ،‬ﺟﻴ ﺎ ‪1962‬ﻉ‬ ‫ﺗﺎﺋﻴﻦ ﻫﻠﻲ‪.‬‬ ‫ﺁﻣﺮﻱ َء ﺟﻮ ﻗﺪﻳﻢ ﻣﺎﮖ ‪ 4‬ﻣﺨﺘﻠﻒ ﺩﻭﺭﻥ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﺁﻫﻲ‪ .‬ﺍﻥ ﺟﻮ ﺻﻔﺎ‬ ‫ﻫﻴﭡﻴﻮﻥ ﺗﻬﻪ‪ ،‬ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﮘﻮﭠﺎﮢﻲ ﺛﻘﺎﻓﺖ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﺁﻫﻲ‪ ،‬ﺟ ﻫﻦ ﺗﻪ ﺍﻥ ﮐﺎﻥ‬ ‫ﭘﻮ ِء ﺟﻮ ﭔﻴﻮ ﺗﻬﻪ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﺟﻮ ﺁﻫﻲ‪ ،‬ﻴﻮﻥ ﺗﻬﻪ‪ ،‬ﺟﻬ ﺮ ﻭﺍﺭﻱ ﺩﻭﺭ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻲ ﭤﻮ‪،‬‬ ‫ﺟ ﻫﻦ ﺗﻪ ﭼﻮﭤﻮﻥ ﺗﻬﻪ ﺟﻴ ﻮ ﺷﺮﻭﻋﺎﺗﻲ ﺗﻬﻪ ﺑﻪ ﺳ ﻱ ﺳﮕﻬﺠﻲ ﭤﻮ‪ ،‬ﺍﻫﻮ ﻣﺴﻠﻤﺎﻧﻦ ﺟﻲ ﺩﻭﺭ‬ ‫ﺟﻮ ﺁﻫﻲ‪ .‬ﻫﺘﻲ ﺍﺳﺎﻥ ﺻﺮﻑ ﻫﻴﭡﻴﻦ ﭔﻦ ﺗﻬﻦ‪ ،‬ﺟﻦ ﺟﻮ ﻭﺍﺳﻄﻮ ﮘﻮﭠﺎﮢﻲ ﺛﻘﺎﻓﺖ ۽ ﺷﻬﺮﻱ‬ ‫ﺗﻤﺪﻥ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﺁﻫﻲ‪ ،‬ﺍﻥ ﮐﻲ ﺑﺤﺚ ﺟﻮ ﻣﻮﺿﻮﻉ ﺑﻨﺎﺋﻴﻨﺪﺍﺳﻴﻦ‪.‬‬ ‫ﺁﻣﺮﻱ َء ۾ ﺯﻣﻴﻨﻲ ﺳﻄﺢ ﺗﻲ ﺟﻴ ﻮ ﭘﻬﺮﻳﻮﻥ ﮘﻮﭞ ﭔﮅﻝ ﺁﻫﻲ‪ .‬ﺍﻫﻮ ﻭﭼﻴﻦ ﭘﭥﺮ‬ ‫ﺩﻭﺭ ﺟﻮ ﺁﻫﻲ‪ .‬ﺟ ﻫﻦ ﺍﭸﺎﻥ ﺍﻧﺴﺎﻥ ﺳﺮﻥ ﺳﺎﻥ ﮔﻬﺮﻥ ﭠﺎﻫﮡ ﺟﻲ ﺷﺮﻭﻋﺎﺕ ﻧﻪ ﺌﻲ ﻫﺌﻲ ۽ ﻫﻮ‬ ‫ﭘﻨﻬﻨﺠﺎ ﮔﻬﺮ ﺎﭠﻴﻦ ۽ ﺗﻴﻠﻦ ﻣﺎﻥ ﭠﺎﻫﻴﻨﺪﺍ ﻫﺌﺎ‪ .‬ﺍﺗﺎﻥ ﭼ ﺑﺪﺭﺍﻥ ﻫﭣ ﺟﺎ ﭠـﺎﻫﻴﻞ ﭤﺎﻧﻮﻥ ﻣﻠﻴﺎ‬ ‫ﺁﻫﻦ‪ .‬ﮀﺎ ﺎﮠ ﺗﻪ ﺍﻥ ﻭﻗﺖ ﭼ ﺟﻲ ﺍﻳﺠﺎﺩ ﻧﻪ ﭤﻲ ﻫﺌﻲ‪ .‬ﺟﻨﻬﻦ ﺮﻱ ﺍﺳﺘﻌﻤﺎﻝ ﺟﻮﻥ ﺷﻴﻮﻥ‬ ‫۽ ﭤﺎﻧﻮﻥ ﻫﭣ ﺗﻲ ﭠﺎﻫﻴﺎ ﻭﻳﻨﺪﺍ ﻫﺌﺎ‪ (2) .‬ﮐﻮ ﺎﺋﻲ ﻨﺪ ﻓﺮﺍﻧﺴﻴﺴﻲ ﻣﺎﻫﺮﻥ ﺟﻮ ﭼﻮﮠ ﺁﻫﻲ ﺗﻪ‬ ‫ﺍﻥ ﺗﻬﻪ ﻣﺎﻥ ﺗﻌﻤﻴﺮﺍﺗﻲ ﺁﺛﺎﺭ ﻮ ﻧﻪ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺻﺮﻑ ﻣ ﻲ َء ﺟﻮﻥ ﻨﻴﻮﻥ‪ ،‬ﺩﮐﻴﻮﻥ ۽ ﭔﻴﺎ ﻫﭣ‬ ‫ﺟﺎ ﭠﻬﻴﻞ ﭤﺎﻧﻮﻥ ﻭ ﻱ ﺗﻌﺪﺍﺩ ۾ ﻣﻠﻴﺎ ﺁﻫﻦ‪ (3) .‬ﻫﺘﺎﻥ ﭘﭥﺮ ﺟﺎ ﭼﻬﻨﺒﺪﺍﺭ ﺎﺕ‪ ،‬ﭘﭥﺮ ﺟﺎ ﮔﻮﻻ‪،‬‬ ‫ﭘ ﻞ ﻣ ﻲ َء ﺟﺎ ﺩﺍﮢﺎ‪ ،‬ﺳﭙﻦ ﺟﻮﻥ ﭠﻬﻴﻞ ﭼﻮ ﻳﻮﻥ ﭘﮡ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ .‬ﺟﻴ ﻲ ﻭﭼﻴﻦ ﭘﭥﺮ ﺩﻭﺭ‬ ‫ﺟﻮﻥ ﺷﻴﻮﻥ ﺁﻫﻦ‪.‬‬ ‫ﺯﻣﻴﻨﻲ ﺷﺮﻭﻋﺎﺗﻲ ﺗﻬﻪ ﮐﺎﻥ ﭘﻮ ِء ﭔﻴﻮ ﺗﻬﻪ ﭘﮡ ﮘﻮﭠﺎﮢﻲ ﺛﻘﺎﻓﺖ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ‬ ‫ﺁﻫﻲ‪ .‬ﻫﻦ ﺗﻬﻪ ﺗﺎﻥ ﻋﻤﺎﺭﺗﻦ ۾ ﻢ ﺁﻧﺪﻝ ﭽﻴﻮﻥ ﺳﺮﻭﻥ ﻣﻠﻴﻮﻥ ﺁﻫﻦ ۽ ﭔﻴﺎ ﻴﺘﺮﺍﺋﻲ‬ ‫ﺭﻫﺎﺋﺸﻲ ﻤﺮﺍ ۽ ﮔﻬﺮ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻫ ﻤﺮﻭ ﺗﻪ ﺍﻫ ﻭ ﺑﻪ ﻣﻠﻴﻮ ﺁﻫﻲ‪ ،‬ﺟﻨﻬﻦ ﺟﻲ ﺍﻭﺳﺎﺭﻱ ۾‬ ‫ﭘﭥﺮﺍﺋﻮﻥ ﮔﺎﺭﻭ ﺍﺳﺘﻌﻤﺎﻝ ﭤﻴﻞ ﺁﻫﻲ‪ .‬ﻴﺘﺮﻥ ﺟﮙﻬﻦ ﺗﻲ ﭘﻮﺭﻳﻞ ﺩﮐﻴﻮﻥ ﺑﻪ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ .‬ﺍﻥ‬ ‫ﺯﻣﺎﻧﻲ ﺟﻲ ﭤﺎﻧﻮﻥ ﺗﻲ ﺧﺎﺹ ﻗﺴﻢ ﺟﺎ ﭼ ﭼ ﻴﻞ ﺁﻫﻦ‪ .‬ﭤﺎﻧﻮﻥ ﺟﻲ ﺗﺮﻱ ﺗﻲ ﭤﻠﻬﻦ ﺎﺭﻥ‬ ‫ﭘ ﻴﻦ ﺗﻲ ﻻﮘﻴﺘﺎ ﻨ ﺍ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻨ ﻥ ﺟﻲ ﭘﺎﺳﻦ ۾ ﮘﺎ ﻫﻮ ﺭﻧﮓ ﭜﺮﻳﻞ ﺁﻫﻲ‪ (4) .‬ﺍﻫﻲ‬ ‫ﭤﺎﻧﻮﻥ ﺗﻲ ﭼ ﻴﻞ ﻨ ﺍ ﭼﻮﺋﻨﺮﻥ ﺟﻲ ﺷ ﻞ ﭘﻴﺎ ﻟﮙﻦ‪ .‬ﭴﮡ ﺍﻧﻬﻦ ﭤﺎﻧﻮﻥ ﺗﻲ ﻨﻬﻦ ﻧﻨﮃ ﻱ‬ ‫ﮘﻮﭞ ﺟﻮ ﻧﻈﺎﺭﻭ ﻧﻞ ﺁﻫﻲ‪ .‬ﻫﻦ ﺗﻬﻪ ﻣﺎﻥ ﻟﮅﻝ ﭤﺎﻧﻮﻥ ﺟﻲ ﻧﻮﻋﻴﺖ ﻣﺨﺘﻠﻒ ﻗﺴﻢ ﺟﻲ ﺁﻫﻲ‪.‬‬ ‫ﻫﻲ ﻧﻪ ﻫ ﺍﭘﺎ ﺳﺎﻥ ﻣﻠﻨﺪ ﺁﻫﻲ ۽ ﻧﻪ ﻭﺭﻱ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻣﺎﻥ ﻟﭝﺠﻨﺪ ﭤﺎﻧﻮﻥ ﺳﺎﻥ‪ .‬ﺟﻨﻬﻦ‬ ‫ﺮﻱ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺟﻲ ﻣﺎﻫﺮﻥ ﻫﻦ ﺛﻘﺎﻓﺖ ﮐﻲ “ﺁﻣﺮﻱ ﺛﻘﺎﻓﺖ” ﺟﻮ ﻧﺎﻟﻮ ﻧﻮ ﺁﻫﻲ‪.‬‬ ‫ﺁﻣﺮﻱ ﺟﺎ ﻨﭝﺮ ﺍﮂﺍ ﻫﻮﺷﻴﺎﺭ ﭘﻴﺎ ﻣﻌﻠﻮﻡ ﭤﻴﻦ‪ .‬ﺍﭲ ﺑﻪ ﺍ ﻞ ﺳﺎﮘﻴﻮ ﻫﻨﺮ ۽‬ ‫ﻧﻤﻮﻧﻮ ﺳﻨﮅ ﺍﻧﺪﺭ ﺳﻨﺪﻱ ﺍﭼﺮﺝ ﭘﻴﻮ ﻟﮙﻲ‪ ،‬ﺍﻥ ﻭﻗﺖ ﺟﻲ ﻣﺎﮢﻬﻦ ﺗﻲ‪ .‬ﺍﻥ ﻭﻗﺖ ﺟﺎ ﻨﭝﺮ‬ ‫ﭤﺎﻧﻮﻥ ﺗﻲ ﻤﺎﻝ ﺟﻲ ﻧﻔﻴﺲ ۽ ﻧﺮﻡ ﻟﻴﺌﻲ ﻢ ﺁﮢﻴﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻫﻮ ﭤﺎﻧﻮﻥ ﮐﻲ ﺯﻳﺒﺎﺋﺘﻮ ﺑﻨﺎﺋﮡ ﻻ ِء‬ ‫ﭰ ﻲ ﻳﺎ ﻫﻠ ﻲ ﮘﺎ ﻫﻲ ﺭﻧﮓ ﺗﻲ ﺳﻨﻬﻲ ﭘ ﻲ ﮔﻬﮣﻮ ﺮﻱ ﭤﺎﻧﻮﻥ ﺟﻲ ﻣﻨﻬﻦ ﻳﺎ ﻠﻬﻦ ﻭ‬ ‫ﻨﻲ َء ﻃﻮﺭ ﻫﮣﻨﺪﺍ ﻫﺌﺎ ۽ ﺑﻌﺪ ۾ ﺍﻥ ﻣﭥﺎﻥ ﺎﺭﻱ ﻳﺎ ﺧﺎ ﻲ ﺭﻧﮓ ﺟﻲ ﭼ ﺴﺎﻟﻲ ﻨﺪﺍ ﻫﺌﺎ‪.‬‬ ‫)‪ (5‬ﭤﺎﻧﻮﻥ ﺗﻲ ﭼ ﮔﻬﮣﻮ ﺮﻱ ﺟﺎﻣﻴ ﺮﻱ َء ﺟﻲ ﺷ ﻠﻴﻦ ﺟﻬ ﺍ ﻨ ﺍﺋﺘﺎ ﻫﻮﻧﺪﺍ ﻫﺌﺎ‪.‬‬ ‫ﻣﺴﺘﻄﻴﻞ ﺧﺎﻧﻦ ﺟﻲ ﺍﻧﺪﺭ ﭼﻮﺭﺱ ﺧﺎﻧﺎ ﺁﻣﺮﻱ ﺟﻲ ﭤﺎﻧﻮﻥ ﺗﻲ ﺍ ﺜﺮ ﭼ ﻴﻞ ﻣﻠﻦ ﭤﺎ‪ .‬ﺳﻨﺪﻥ‬ ‫ﭤﺎﻧﻮﻥ ﺗﻲ ﭔﻴﻮﻥ ﺑﻪ ﺷ ﻠﻴﻮﻥ ﻣﻠﻦ ﭤﻴﻮﻥ‪.‬ﺟﻴﺌﻦ ﮔﻮﻻﺋﻲ ﻭﺍﺭﻳﻮﻥ ﺷ ﻠﻴﻮﻥ‪ ،‬ﺟﻬ ﻭ ﮔﻮﻝ‬ ‫۽ ﺍﮄ ﮔﻮﻝ‪ .‬ﺟ ﻫﻦ ﺗﻪ ﺠﻬﻪ ﭤﺎﻧﻮﻥ ﺗﻲ ﻭﮢﻦ ۽ ﺍﻧﻬﻦ ﺟﻲ ﭘﻨﻦ ﺟﻮﻥ ﺷ ﻠﻴﻮﻥ ﻧ ﺘﻞ ﺁﻫﻦ‪.‬‬

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‫ﺁﻣﺮﻱ َء ﻭﺍﺭﻥ ﻣﺎﮢﻬﻦ ﻫﻦ ﺋﻲ ﺩﻭﺭ ۾ ﭘﻨﻬﻨﺠﻲ ﭤﺎﻧﻮﻥ ﺗﻲ ﺳﺎﻫﻮﺍﺭﻥ ﺷﻴﻦ ﺟﺎ ﺑﻮﺗﺎ‬ ‫ﻳﺎ ﺷ ﻠﻴﻮﻥ ﮃﮠ ﺷﺮﻭﻉ ﻴﻮﻥ‪ .‬ﺍﻧﻬﻦ ﺷ ﻠﻴﻦ ۾ ﮘﺌﻮﻥ ۽ ﮂﮘﻲ ﺟﻲ ﺷ ﻞ ﮔﻬﮣﻲ ﻣﻠﻲ‬ ‫ﺁﻫﻲ‪ .‬ﺍﻫﺎ ﺷ ﻞ ﻫﺮﮢﻦ ۽ ﭰﺎ ﻫﻦ ﺟﻲ ﺷ ﻞ ﮐﺎﻥ ﻭﮄﻳ ﺑﻬﺘﺮ ﻗﺴﻢ ﺟﻲ ﭠﻬﻴﻞ ﻣﻌﻠﻮﻡ ﭤﺌﻲ‬ ‫ﭤﻲ‪ .‬ﺍﻫﻮ ﺍﻥ ﺮﻱ ﺟﻮ ﮂﮘﻮ ﻳﺎ ﮘﺌﻮﻥ ﺯﺭﺧﻴﺰﻱ ﺟﻲ ﻋﻼﻣﺖ ﺳﻤﺠﻬﻲ ﻭﻳﻨﺪﻱ ﻫﺌﻲ ۽ ﺍﻥ ﺟﻲ‬ ‫ﻋﺰﺕ ﺌﻲ ﻭﻳﻨﺪﻱ ﻫﺌﻲ‪ (6) .‬ﭔﻴﻮ ﺁﻣﺮﻱ ﺟﻲ ﭤﺎﻧﻮﻥ ﺗﻲ ﻣﮁﻲ ﺟﻬﻠﮡ ﺟﻲ ﺭﮀﻦ ۽ ﭴﺎﺭﻳﻦ ﺟﺎ‬ ‫ﺧﺎ ﺎ ﭘﮡ ﻧﻈﺮ ﺍﭼﻦ ﭤﺎ ۽ ﺭﻟﻲ ﺟﻲ ﭼ ﻦ ﺟﻮ ﺑﻬﺘﺮﻳﻦ ﻧﻤﻮﻧﻮ ﺑﻪ ﻫﻦ ﺩﺅﺭ ۾ ﻣﻠﻲ ﭤﻮ‪.‬‬ ‫ﺁﻣﺮﻱ ﺟﻮ ﻣﭥﻴﻮﻥ ﺗﻬﻪ‪ ،‬ﺟﻴ ﻮ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﺁﻫﻲ‪ .‬ﺍﺗﺎﻥ‬ ‫ﮔﻬﺮﻥ ﺟﻲ ﺟﻮ ﺟ ۾ ﺍﻭﺳﺎﺭﻱ ﺟﺎ ‪ 4‬ﻧﻤﻮﻧﺎ ﻣﻠﻦ ﭤﺎ‪ .‬ﻫ ﻧﻤﻮﻧﻲ ﺟﺎ ﮔﻬﺮ ﻣﺨﺘﻠﻒ ﻣﺎﭘﻦ ﺟﺎ‬ ‫ﻣﺴﺘﻄﻴﻞ ﺷ ﻞ ﺁﻫﻦ‪ .‬ﻫﺮ ﮔﻬﺮ ﮐﻲ ﺩﺭﻭﺍﺯﻭ ﻣﻠﻲ ﭤﻮ‪ .‬ﭘ ﻳﺎ ﭘﮅﺭ ﮐﻲ ﻣ ﻲ َء ﺟﻮ ﻟﻴﭙﻮ ﻧﻞ‬ ‫ﺁﻫﻲ‪ .‬ﭘﮅﺭ ﮔﻬ ﻴﻦ ﮐﺎﻥ ﭤﻮﺭﻭ ﻣﭥﭝﺮﻭ ﺳﻄﺢ ﺗﻲ ﺁﻫﻦ‪ .‬ﮔﻬﺮ ﻣﺨﺘﻠﻒ ﻧﻨﮃﻳﻦ ﻮﭠﻴﻦ ۾‬ ‫ﻭﺭﻫﺎﻳﻞ ﺁﻫﻦ‪ .‬ﻫﻦ ﺩﺅﺭ ۾ ﭼ ﺟﻮ ﺍﺳﺘﻌﻤﺎﻝ ﮔﻬﮣﻮ ﻧﻈﺮ ﺍﭼﻲ ﭤﻮ‪ .‬ﻞ ﭤﺎﻧﻮﻥ ﻣﺎﻥ ﺍ ﻞ‬ ‫‪ 55‬ﺳﻴ ﻭ ﭼ ﺗﻲ ﭼ ﻫﻴﻞ ﺁﻫﻦ‪ .‬ﻫﻦ ﺩﺅﺭ ﺟﻲ ﺗﻬﻦ ﻣﺎﻥ ﮄﺍﺕ ﭘﮡ ﻟﮅﻱ ﺁﻫﻲ‪ .‬ﺁﻣﺮﻱ َء ﺟﺎ‬ ‫ﻭﺍﺭﺙ ﭘﭥﺮ ﺟﻲ ﺍﻭﺯﺍﺭﻥ ﺳﺎﻥ ﮔ ﺎﻣﻲ ﮐﻲ ﭘﮕﻬﺎﺭﻱ ﻣﺨﺘﻠﻒ ﺷ ﻠﻴﻦ ﻭﺍﺭﺍ ﭤﺎﻧﻮﻥ ۽ ﺍﻭﺯﺍﺭ‬ ‫ﭘﮡ ﭠﺎﻫﻴﻨﺪﺍ ﻫﺌﺎ‪ .‬ﺟﻴ ﻲ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻭ ۽ ﻫ ﺍﭘﺎ ﻣﺎﻥ ﻣﻠﻴﻞ ﭤﺎﻧﻮﻥ ﺳﺎﻥ ﻣﺸﺎﺑﻬﺖ ﺭﮐﻨﺪ‬ ‫ﺁﻫﻦ‪ .‬ﻫ ﭘ ﺴﺮﻱ ﺟﺎ ِء ﻣﺎﻥ ﺍﻫ ﻳﻮﻥ ﺳﺮﻭﻥ ﻟﮅﻳﻮﻥ ﻭﻳﻮﻥ ﺁﻫﻦ‪ ،‬ﺟﻴ ﻲ ﻫ ﺍﭘﺎ ﺩﺅﺭ ﺟﻲ‬ ‫ﺍ ﺍﻭﺗﻦ ۾ ﻢ ﺁﻧﺪﻝ ﺳﺮﻥ ﺟﻬ ﻳﻮﻥ ﺁﻫﻦ‪.‬‬ ‫ﺁﻣﺮﻱ َء ﺟﻲ ﭼ ﻲ ﺗﻬﺒﻨﺪﻱ ﻣﺎﻥ ﺍﻫﻮ ﻧﺘﻴﺠﻮ ﻇﺎﻫﺮ ﺁﻫﻲ ﺗﻪ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﻭﺍﺭﻥ ﻫﻲ‬ ‫ﻣﺎﮖ ﮘﻮﭠﺎﮢﻲ ﺛﻘﺎﻓﺖ ﺟﻲ ﻭﺍﺭﺛﻦ ﻃﺮﻓﺎﻥ ﮀ ﻱ ﻭﭸﮡ ﮐﺎﻥ ﮔﻬﮣﻮ ﭘﻮ ِء ﻭﺍﻻﺭﻳﻮ‪ .‬ﺍﻥ ﺮﻱ‬ ‫ﮘﻮﭠﺎﮢﻲ ﺛﻘﺎﻓﺖ ﺟﻲ ﺧﺎﺗﻤﻲ ﮐﺎﻥ ﮔﻬﮣﻮ ﭘﻮ ِء ﻭﺭﻱ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﻭﺍﺭﻥ ﺍﻫﻲ ﺩ ﺍ ﻭﺳﺎﺋﻲ‪ ،‬ﺍﺗﻲ‬ ‫ﭘﻨﻬﻨﺠﺎ ﺷﻬﺮ ﭔﮅﺍ‪(7) .‬‬

‫ﺣﻮﺍﻻ ۽ ﺳﻤﺠﻬﺎﮢﻴﻮﻥ‬ ‫‪1. Majumdar, N. G, “Exploration in Sind” M.A.S.I‬‬ ‫‪No: 48, Delhi, 1934.‬‬ ‫‪2. Wheeler, S.M, “Civilization of Indus Valley and‬‬ ‫‪Beyond” P-90‬‬ ‫‪3. Casal, J.M. “Fresh digging at Amri” Archaeological‬‬ ‫‪Dep’t: of Pakistan, 1964, Vol: 1‬‬

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‫‪4. Channa, Mahboob Ali, “Pre-Harappan Civilization‬‬ ‫‪in Indus Valley” Sind Quarterly, 1978-1, P-24-25‬‬

‫‪ .5‬ﻟﺌﻤﺒﺮ ‪ ،‬ﺍﻳﭿ ﻲ‪“ ،‬ﺳﻨﮅ‪ -‬ﻫ ﻋﺎﻡ ﺟﺎﺋﺰﻭ” ﺹ‪103-102-‬‬ ‫‪ .6‬ﻣﻴﻤﮡ‪ ،‬ﺳﺮﺍﺝ ﺍﻟﺤﻖ‪“ ،‬ﺁﻣﺮﻱ” ﻗﺴﻂ‪ ،2-1-‬ﻣﺎﻫﻮﺍﺭ ﻧﺌﻴﻦ ﺯﻧﺪﮔﻲ‪ ،‬ﻣﺎﺭﭺ ﺍﭘﺮﻳﻞ‬ ‫‪1966‬ﻉ‬ ‫”‪7. Casal, J.M “Fresh digging at Amri‬‬

‫‪ .3‬ﻮ ﺟﻲ‬ ‫ﻮ ﺟﻲ َء ﺟﺎ ﻗﺪﻳﻢ ﺁﺛﺎﺭ ﺧﻴﺮﭘﻮﺭ ﺷﻬﺮ ﮐﺎﻥ ‪ 15‬ﻣﻴﻞ ﮐﮡ ﻃﺮﻑ ﻣﻮﺟﻮﺩﻩ‬ ‫ﻮ ﺟﻲ ﻭﺍﺭﻱ ﻗﻠﻌﻲ ﺟﻲ ﺳﺎﻣﻬﻮﻥ ﻧﺌﺸﻨﻞ ﻫﺎ ِء ﻭﻱ ﺟﻲ ﺍﻭﻟﻬﻪ ﻃﺮﻑ ﺁﻫﻦ‪ .‬ﻫﻲ ُء ﻣﺎﮖ ‪600‬‬ ‫ﻓﻮ ﮔﻬﻮ‪ 400 ،‬ﻓﻮ ﻭﻳ ﺮﻭ ۽ ﺯﻣﻴﻦ ﺟﻲ ﺳﻄﺢ ﮐﺎﻥ ‪ 40‬ﻓﻮ ﺍﻭﭼﻮ ﺁﻫﻲ‪.‬‬ ‫ﻫﻲ ُء ﻣﺎﮖ‪ ،‬ﺟﻴ ﻮ ﮘﻮﭠﺎﮢﻲ ﺛﻘﺎﻓﺖ ﺳﻤﻴﺖ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﺳﺎﻥ ﺑﻪ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ‬ ‫ﺁﻫﻲ‪ .‬ﺗﻨﻬﻦ ﮐﻲ ‪1935‬ﻉ ﮄﺍﺭﻱ ﻫ ﻣﺎﻫﺮ ﺍ ﺮ ﮔﻬﺮﻳﺎ ﮘﻮﻟﻲ ﻟﮅﻭ‪ .‬ﺑﻌﺪ ۾ ﻫﻦ ﻣﺎﮖ ﺟﻲ‬ ‫ﮐﻮ ﺎﺋﻲ ﺍ ﺮ ﺍﻳﻒ ﺍﻱ ﺧﺎﻥ ‪1955‬ﻉ ﮐﺎﻥ ‪1975‬ﻉ ﺗﺎﺋﻴﻦ ﺮﺍﺋﻲ‪(1) .‬‬ ‫ﻮ ﺟﻲ ﻣﺎﻥ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺟﻲ ﻣﺎﻫﺮﻥ ﮐﻲ ﻫ ﺍﻫ ﻱ ﺛﻘﺎﻓﺖ ﺟﺎ ﺍﻫﭹﺎﮠ ﻣﻠﻴﺎ‬ ‫ﺁﻫﻦ‪ ،‬ﺟﻴ ﺎ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﺟﻲ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﮐﺎﻥ ‪ 7‬ﺳﻮ ﺳﺎﻝ ﺁﮘﺎ ﻲ ﺁﻫﻲ‪ .‬ﺍﻥ ﮐﻲ ﻣﺎﻫﺮﻥ‬ ‫“ ﻮ ﺟﻲ ﻭﺍﺭﻱ ﺛﻘﺎﻓﺖ” ﺟﻮ ﻧﺎﻟﻮ ﻧﻮ ﺁﻫﻲ‪ .‬ﻣﺎﮖ ﺟﻲ ﮐﻮ ﺎﺋﻲ ﻨﺪ ﻣﺎﻫﺮ ﺍ ﺮ ﺍﻳﻒ‬ ‫ﺍﻱ ﺧﺎﻥ ﻮ ﺟﻲ ﺑﺎﺑﺖ ﭔﮅﺍﻳﻮ ﺁﻫﻲ ﺗﻪ ﮐﮡ ﺍﻳﺸﻴﺎ ۾ ﺍﻫﺎ ﭘﻬﺮﻳﻦ ﺯﺭﻋﻲ ﻭﺳﻨﺪﻱ ﻫﺌﻲ ۽‬ ‫ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﺳﭝﻴﺘﺎ ﺟﻮ ﺑﻨﻴﺎﺩﻱ ﭘﭥﺮ ﺭﮐﮡ ﻭﺍﺭﺍ ﺍﻫﻲ ﻮ ﺟﻲ ﺟﺎ ﻣﺎﮢﻬﻮ ﻫﺌﺎ‪ .‬ﻫﻦ ﻭﮄﻳ‬ ‫ﺍﻧ ﺸﺎﻑ ﻴﻮ ﺁﻫﻲ ﺗﻪ ﻮ ﺟﻲ ﺟﻲ ﺯﺭﻋﻲ ﻭﺳﻨﺪﻱ‪ ،‬ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﮐﺎﻥ ‪ 7‬ﺳﻮ ﺳﺎﻝ‬ ‫ﻗﺪﻳﻢ ﺁﻫﻲ ۽ ﺍﻫﺎ ﺗﺎﺭﻳﺦ ﺭﻳ ﻳﻮ ﺎﺭﺑﺎﻥ ﻭﺳﻴﻠﻲ ﺣﺎﺻﻞ ﭤﻲ ﺁﻫﻲ‪ (2) .‬ﺟﻨﻬﻦ ﺮﻱ ﺍﺳﻴﻦ‬ ‫ﭼﺌﻲ ﺳﮕﻬﻮﻥ ﭤﺎ ﺗﻪ ﻧﻨﮃﻭ ﮐﻨ ﺗﻪ ﮀﺎ ﭘﺮ ﺳﭵﻲ ﮐﮡ ﺍﻳﺸﻴﺎ ۾ ﻫ “ﺯﺭﻋﻲ ﺳﻤﺎﺝ”‬ ‫)‪ (Agrarian Society‬ﺟﻮ ﭘﺎﻳﻮ ﻭﺟﻬﻨﺪ ﺳﻨﮅﻱ ﻣﺎﮢﻬﻮ ﻫﺌﺎ‪.‬‬ ‫ﻮ ﻧﻞ ﺷﻬﺮ‪ ،‬ﺟﻴ ﻮ‬ ‫ﻫﻲ ُء ﻗﺪﻳﻢ ﻣﺎﮖ ‪ 2‬ﺣﺼﻦ ﺗﻲ ﻣﺸﺘﻤﻞ ﺁﻫﻲ‪ .‬ﻫ‬ ‫ﺷﺎﻳﺪ ﺣ ﻤﺮﺍﻥ ﻃﺒﻘﻲ ﺟﻲ ﺭﻫﺎﺋﺶ ﮔﺎﻫﻪ ﻫﻴﻮ ۽ ﭔﻴﻮ ﭔﺎﻫﺮﻳﻮﻥ ﺷﻬﺮ‪ ،‬ﺟﻨﻬﻦ ۾ ﺷﺎﻳﺪ ﻤﻲ‬ ‫ﺎﺳﺒﻲ ﺭﻫﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻣﺎﻫﺮﻥ ﻣﻮﺟﺐ ﻮ ﺟﻲ ﺑﺮﺻﻐﻴﺮ ۾ ﺳﭛ ﮐﺎﻥ ﭘﻬﺮﻳﻦ ﭘﻨﺎﻫﻪ ﻭﺍﺭﻱ‬ ‫ﺑﺴﺘﻲ ﻫﺌﻲ‪ .‬ﺟﻨﻬﻦ ﺟﻲ ﭼﻮﮄﺍﺭﻱ ﻮ ﺍ ﻳﻞ ﻫﻮ‪ .‬ﻫﻦ ﻗﺪﻳﻢ ﻣﺎﮖ ﺟﻲ ﺳﭛ ﮐﺎﻥ ﻣﺘﺎﺛﺮ‬ ‫ﻨﺪ ﺷﻲ َء ﺍﻫﻮ ﻮ ﺁﻫﻲ‪ ،‬ﺟﻴ ﻮ ﻫ ﺍﭘﺎ ﺟﻲ ﺯﻣﺎﻧﻲ ﮐﺎﻥ ﺍﮖ ﺟﻮ ﺁﻫﻲ‪ .‬ﺟﻨﻬﻦ ﺟﻲ‬ ‫ﺮ ﺗﻲ ﺗﻌﻤﻴﺮ ﭤﻴﻞ ﺁﻫﻲ ۽ ﭤﻮﺭﻱ ﭤﻮﺭﻱ‬ ‫ﺍﻭﭼﺎﺋﻲ ۽ ﭤﻮﻟﻬﻪ ﺎﻓﻲ ﺁﻫﻲ‪ .‬ﻫﻲ ﻮ ﻫ‬ ‫ﻓﺎﺻﻠﻲ ﺗﻲ ﻣﻮﺭﭼﺎ ﭠﻬﻴﻞ ﺁﻫﻦ‪ (3) .‬ﻮ ﻭﺍﺭﻭ ﺣﺼﻮ‪ ،‬ﺟﻴ ﻮ ‪ 5‬ﺳﻮ ﻓﻮ ﮔﻬﻮ ۽ ﺳﺎﮂﺍ‬ ‫ﻲ ﺳﻮ ﻓﻮ ﻭﻳ ﺮﻭ ۽ ‪ 40‬ﻓﻮ ﺑﻠﻨﺪ ﺁﻫﻲ‪ ،‬ﺍﺗﺎﻥ ﺸﺎﺩﺍ ﻤﺮﺍ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺟﻦ ﺟﺎ ﺑﻨﻴﺎﺩ‬ ‫ﭘﭥﺮ ﺟﺎ ۽ ﺑﺎﻗﻲ ﺍ ﺍﻭﺕ ﻣ ﻲ َء ﺟﻲ ﺳﺮﻥ ﺟﻲ ﺁﻫﻲ‪ .‬ﻴﺘﺮﻥ ﺩﻳﻮﺍﺭﻥ ﺟﻲ ﭤﻮﻟﻬﻪ ‪ 5‬ﻓﻮ ﻦ ﮐﺎﻥ‬ ‫ﺑﻪ ﻭﮄﻳ ﺁﻫﻲ‪ (4) .‬ﮀﺘﻴﻮﻥ ﮔﺎﺭﻱ ﺳﺎﻥ ﻟﻨﺒﻴﻞ ﺁﻫﻦ‪.‬‬

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‫ﻮ ﺟﻲ ﺑﺎﺑﺖ ﺍ ﺮ ﺍﻳﻒ ﺍﻱ ﺧﺎﻥ ﭔﮅﺍﺋﻲ ﭤﻮ ﺗﻪ ﻫﻦ ﻣﺎﮖ ﺟﻲ ﺭﻫﺎ ﻦ ﮐﺎﻥ‬ ‫ﻫ ﺍﭘﺎ ۽ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻭﺍﺭﻥ ﻲ ﻓﻨﻲ ۽ ﭔﻴﻮﻥ ﮘﺎﻟﻬﻴﻮﻥ ﺳﮑﻴﻮﻥ‪ .‬ﺟﻦ ۾ ﺷﻬﺮﻱ‬ ‫ﺭﭤﺎﺑﻨﺪﻱ ۽ ﻗﻠﻌﻲ ﺑﻨﺪﻱ ﺷﺎﻣﻞ ﺁﻫﻦ‪.‬‬ ‫ﻫﻦ ﻗﺪﻳﻢ ﻣﺎﮖ ﺟﻲ ﺷﺮﻭﻋﺎﺗﻲ ﺗﻬﻪ ﺗﻲ ﺁﺑﺎﺩ ﭤﻴﻞ ﻣﺎﮢﻬﻮ ﭠ ﺮ ﺟﻲ ﭤﺎﻧﻮﻥ ﭠﺎﻫﮡ‬ ‫ﺟﻲ ﻫﻨﺮ ۾ ﺎﻓﻲ ﺗﺮﻗﻲ ﺮﻱ ﭼ ﺎ ﻫﺌﺎ‪ .‬ﻫﺘﺎﻥ ﺳﻨﺪﻥ ﻮﺯﻱ ﮔﺮﻱ َء ﺟﺎ ﺗﻤﺎﻡ ﺑﻬﺘﺮﻳﻦ‬ ‫ﻧﻤﻮﻧﺎ ﺩﺭﻳﺎﻓﺖ ﭤﻴﺎ ﺁﻫﻦ‪ .‬ﻫﻮ ﻣ ﻲ َء ﺟﻲ ﭤﺎﻧﻮﻥ ﺗﻲ ﻋﺎﻡ ﭘﻴﻨ ﻨﮓ ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﺷﺮﻭﻋﺎﺗﻲ ﺩﻭﺭ‬ ‫ﺟﻲ ﭤﺎﻧﻮﻥ ﺗﻲ ﻣﻮﺭ ﺟﻮﻥ ﺗﺼﻮﻳﺮﻭﻥ ۽ ﻣﮁﻲ َء ﺟﺎ ﻧﻤﻮﻧﺎ ﻣﻠﻦ ﭤﺎ‪ (5).‬ﻫﺘﺎﻥ ﻟﭝﻨﺪ ﭤﺎﻧﻮﻥ ﭼ‬ ‫ﺗﻲ ﭠﻬﻴﻞ ۽ ﺑﺎﻫﻪ ۾ ﭘ ﻞ ﺁﻫﻦ‪ .‬ﺟﻦ ﺗﻲ ﮔﻬﺮﻱ ﮘﺎ ﻫﻲ ﭼﻤ ﺪﺍﺭ ﺭﻭﺷﻦ ﻓﺘﻴﻞ ﭼ ﻴﻞ ﺁﻫﻲ‪.‬‬ ‫ﺍﻥ ﮐﺎﻥ ﺳﻮﺍ ِء ﺍﻧﻬﻦ ﭤﺎﻧﻮﻥ ﺗﻲ ﻣﺨﺼﻮﺹ ﻫ ﺍﭘﺎ ﻃﺮﺯ ﺟﺎ ﻧﻤﻮﻧﺎ ﺎﺭﻱ ﺭﻧﮓ ۾ ﭼ ﻴﻞ ﺁﻫﻦ‪.‬‬ ‫ﻧﻤﻮﻧﻦ ۾ ﭘﭙﺮ ﺟﻮ ﭘﻦ‪ ،‬ﻣﮁﻲ َء ﺟﺎ ﮀﻠﺮ ۽ ﺳﺞ ﻭﻏﻴﺮﻩ ﻋﺎﻡ ﺟﺎﻡ ﻧﻈﺮ ﺍﭼﻲ ﭤﻮ‪ .‬ﻮ ﺟﻲ‬ ‫ﺟﻲ ﺍﻭﺍﺋﻠﻲ ﺩﻭﺭ ﻭﺍﺭﺍ ﭤﺎﻧﻮﻥ ﺍﻳﺘﺮﺍ ﺗﺮﻗﻲ ﻴﻞ ﻧﻪ ﻫﺌﺎ‪ .‬ﭘﺮ ﺑﻌﺪ ۾ ﺁﻫﺴﺘﻲ ﺁﻫﺴﺘﻲ ﺍﻧﻬﻦ‬ ‫ﺍﻭﺳﺮ ﺟﺎ ﻣﺨﺘﻠﻒ ﻣﺮﺣﻼ ﻃﺌﻪ ﻴﺎ‪ (6) .‬ﺍﺑﺘﺪﺍﺋﻲ ﭤﺎﻧﻮﻥ ﮘﭽﻴﻦ ﮐﺎﻥ ﺳﻮﺍ َء ﻫﺌﺎ‪.‬‬ ‫ﻣﺎﮖ ﺟﻲ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﺗﻬﻪ ﻣﻨﺠﻬﺎﻥ ﻣﻬﺮﻭﻥ ۽ ﭠ ﺮ ﺟﻮﻥ‬ ‫ﭠﻬﻴﻞ ﺟﺎﻧﻮﺭﻥ ۽ ﺍﻧﺴﺎﻧﻦ ﺟﻮﻥ ﻣﻮﺭﺗﻮﻥ ﺑﻪ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ .‬ﻣﻮﺭﺗﻦ ۾ ﭠ ﺮ ﺟﻮﻥ ﻲ ﺯﻧﺎﻧﻴﻮﻥ‬ ‫۽ ‪ 12‬ﺳﻨﮝﻲ ﮂﮘﻲ ﺟﻮﻥ ﻣﻮﺭﺗﻮﻥ ﺷﺎﻣﻞ ﺁﻫﻦ‪ .‬ﻫﺘﺎﻥ ﻣﻠﻴﻞ ﮄﺍﺕ ﺟﻲ ﺍﻭﺯﺍﺭﻥ ۾ ﻬﺎ ﻱ‪،‬‬ ‫ﻧﻴﺰﺍ‪ ،‬ﮀﻴﮣﻴﻮﻥ ۽ ﭼﻮ ﻳﻮﻥ ﻟﮅﻳﻮﻥ ﻭﻳﻮﻥ ﺁﻫﻦ‪ .‬ﺍﻥ ﮐﺎﻥ ﺳﻮﺍ ِء ﻣﺎﺭﻧﮓ )ﭼﻠﻬﺎ( ﭘﮡ ﻟﮅﺍ ﻭﻳﺎ ﺁﻫﻦ‪.‬‬ ‫ﺟﻦ ﺗﻲ ﺍﺗﺎﻥ ﺟﺎ ﺭﻫﻮﺍﺳﻲ ﺭﮄ ﭘﭽﺎ ُء ﻨﺪﺍ ﻫﺌﺎ‪.‬‬ ‫ﻮ ﺟﻲ ﻣﺎﻥ ﻣﻠﻴﻞ ﺑﺎﻗﻴﺎﺕ ۾ ﻣ ﻲ َء ﺟﺎ ﭤﺎﻧﻮﻥ‪ ،‬ﭔﺎﺭﻥ ﺟﺎ ﺭﺍﻧﺪﻳ ﺎ‪ ،‬ﮔﺎ ﻳﻮﻥ‪،‬‬ ‫ﮐﻴﻨﻬﻮﻥ‪ ،‬ﺳﻨﮕﻤﺮﻣﺮ ﺟﺎ ﺮﺍ‪ ،‬ﭼﻮ ﻳﻮﻥ‪ ،‬ﻣ ﻲ َء ﺟﻲ ﭠﻬﻴﻞ ﺩﻳﻮﻳﻦ ۽ ﺟﺎﻧﻮﺭﻥ ﺟﻮﻥ ﻣﻮﺭﺗﻮﻥ‪،‬‬ ‫ﺗﻴﺮ ۽ ﭘﭥﺮ ﺟﺎ ﺍﻭﺯﺍﺭ ﻭ ﻱ ﺗﻌﺪﺍﺩ ۾ ﻣﻠﻴﺎ ﺁﻫﻦ‪ (7) .‬ﻋﻮﺭﺗﻦ ﺟﻲ ﭘﺎﺋﮡ ﺟﻮﻥ ﭼﻮ ﻳﻮﻥ‪ ،‬ﻣ ﻲ َء ۽‬ ‫ﺳﭗ ﺟﻮﻥ ﺟ ﻳﻞ ﺁﻫﻦ‪ .‬ﺟ ﻫﻦ ﺗﻪ ﭔﺎﺭﻥ ﺟﻲ ﮐﻴ ﮠ ﻻ ِء ﺑﺎﻝ ۽ ﮔﺎ ﻳﻮﻥ ﭘ ﻞ ﻣ ﻲ َء ﺟﻮﻥ ﭠﻬﻴﻞ‬ ‫ﺁﻫﻦ‪.‬‬ ‫ﻫﻲ ﺛﻘﺎﻓﺖ ﺳﻨﮅ ﮐﺎﻥ ﺳﻮﺍ ِء ﺭﮠ ﭿ ﺟﻲ ﺍﮐﮣﻴﻦ ﺣﺼﻲ‪ ،‬ﭘﻨﺠﺎﺏ‪ ،‬ﺑﻠﻮﭼﺴﺘﺎﻥ ﺟﻲ‬ ‫ﺍﺗﺮﻳﻦ ﺣﺼﻲ‪ ،‬ﺭﺍﺟﺴﭥﺎﻥ ﺟﻲ ﺍﺗﺮﻳﻦ ﺣﺼﻲ ﺗﺎﺋﻴﻦ ﭰﻬﻠﻴﻞ ﻫﺌﻲ‪ (8) .‬ﻮ ﺟﻲ ﻣﺎﻥ ﻣﻠﻴﻞ‬ ‫ﺑﺎﻗﻴﺎﺕ‪ .‬ﺍﻥ ﮐﺎﻥ ﺍﮖ ﺳﺮﻱ ﻮﻻ ۽ ﭘﻴﺮﺍﮢﻮ ﮔﻬﻨ ﺍﺋﻲ ﻣﺎﻥ ﻣﻠﻲ ﭼ ﻲ ﺁﻫﻲ‪.‬‬

‫ﺣﻮﺍﻻ ۽ ﺳﻤﺠﻬﺎﮢﻴﻮﻥ‬ ‫‪Khan, Dr. F.A, “Kotdigi- Preliminary Report on‬‬ ‫‪Kotdigi Excavations” 1956-58, Karachi.‬‬

‫‪.2‬‬ ‫‪.3‬‬

‫‪1.‬‬

‫ﻫﻦ ﺍﻫ ﻭ ﺍﻧ ﺸﺎﻑ ﺧﻴﺮﭘﻮﺭ ۾ ﭤﻴﻞ ﺳﭽﻞ ﻧﻴﺸﻨﻞ ﺳﻴﻤﻴﻨﺎﺭ ‪1983‬ﻉ ۾ ﻴﻮ‪.‬‬ ‫ﺳﻮﻣﺮﻭ‪ ،‬ﻣﻮﻻ ﺑﺨﺶ ﺍﻱ‪ “،.‬ﻮ ﺟﻲ‪-‬ﺁﺛﺎﺭ ﻗﺪﻳﻤﻪ ﺟﻮ ﻫ ﻧﺸﺎﻥ” ﻤﺎﻫﻲ ﻣﻬﺮﺍﮠ‬ ‫ﺣﻴﺪﺭﺁﺑﺎﺩ‪ 1962 ،‬ﭘﺮﭼﻮ ﻧﻤﺒﺮ ‪4‬‬

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‫‪Gauhar, Altaf “Twenty years of Pakistan 1947 to‬‬ ‫‪1964” Pakistan Publication, Karachi 1969, P-624‬‬‫‪625‬‬

‫‪4.‬‬

‫”…‪Khan, F.A, “Kotdigi-Preliminary Report‬‬

‫‪5.‬‬

‫‪Wheeler, S.M, “Early India & Pakistan” P-1100‬‬‫‪1107‬‬

‫‪6.‬‬

‫‪Mughal, M.R, “Archaeology of Sindh” 1975, P-6‬‬

‫‪7.‬‬

‫‪.8‬‬

‫ﺧﺎﻥ‪ ،‬ﺍ ﺮ ﺍﻳﻒ ﺍﻱ “ ﻮ ﺟﻲ ﻠﭽﺮ” ﻣﺎﻫﻮﺍﺭ ﻫﻼﻝ ﭘﺎ ﺴﺘﺎﻥ ﻣﻴﮕﺰﻳﻦ‪،‬‬ ‫ﺭﻭﺯﺍﻧﻪ ﻫﻼﻝ ﭘﺎ ﺴﺘﺎﻥ ﺮﺍﭼﻲ‪1983 ،‬ﻉ‬

‫‪ .4‬ﻻﮐﻴﻦ ﺟﻮ ﺩ ﻭ‬ ‫ﮘﻮﭠﺎﮢﻲ ۽ ﺷﻬﺮﻱ ﺛﻘﺎﻓﺖ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ‪ 9‬ﻫﺰﺍﺭ ﺳﺎﻝ ﺁﮘﺎ ﻮ ﺷﻬﺮ ﻻﮐﻴﻦ ﺟﻮ‬ ‫ﺩ ﻭ ﺳﮑﺮ ﺷﻬﺮ ﺟﻲ ﺳﺎﺋﻴ ﻭﺍﺭﻱ ﻋﻼﺋﻘﻲ ﻣﺎﻥ ﺗﺎﺯﻭ ﺩﺭﻳﺎﻓﺖ ﭤﻴﻮ ﺁﻫﻲ‪ (1) .‬ﺷﺎﻫﻪ ﻟﻄﻴﻒ‬ ‫ﻳﻮﻧﻴﻮﺭﺳ ﻲ َء ﺟﻲ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺟﻲ ﻣﺎﻫﺮ ﻏﻼﻡ ﻣﺼﻄﻔﻰ ﺷﺮ ﺟﻲ ﻧﮕﺮﺍﻧﻲ َء ۾ ﺗﺎﺯﻭ ﻫﻦ‬ ‫ﺷﻬﺮ ﺟﻲ ﮐﻮ ﺎﺋﻲ ﺌﻲ ﻭﺋﻲ‪ .‬ﻫﻲ ُء ﺷﻬﺮ ‪ 12‬ﭼﻮﺭﺱ ﻠﻮﻣﻴ ﺮﻥ ﺟﻲ ﺍﻳﺮﺍﺿﻲ َء ﺗﻲ‬ ‫ﻣﺸﺘﻤﻞ ﺁﻫﻲ‪ .‬ﻫﻦ ﻗﺪﻳﻢ ﻣﺎﮖ ﮐﻲ ﺷﺎﻫﻪ ﻋﺒﺪﺍﻟﻠﻄﻴﻒ ﻳﻮﻧﻴﻮﺭﺳ ﻲ َء ﺟﻲ ﺁﺭ ﻴﺎﻻﺟﻲ ﺷﻌﺒﻲ‬ ‫‪1988‬ﻉ ۾ ﮘﻮﻟﻲ ﻟﮅﻭ ۽ ﺍﺑﺘﺪﺍﺋﻲ ﻃﻮﺭ ﺗﻲ ﮐﻮ ﺎﺋﻲ ﺟﻮ ﻢ ﺷﺮﻭﻉ ﻴﻮ‪ .‬ﺟﻨﻬﻦ ﺑﻌﺪ‬ ‫‪1994‬ﻉ‪1998 ،‬ﻉ‪2000 ،‬ﻉ ۽ ‪2006‬ﻉ ۾ ﮐﻮ ﺎﻳﻮﻥ ﻴﻮﻥ ﻭﻳﻮﻥ‪ .‬ﺗﺎﺯﻭ ﺟﻨﻮﺭﻱ ‪2009‬ﻉ ۾‬ ‫ﭤﻴﻞ ﮐﻮ ﺎﺋﻲ ﻣﺎﻥ ﻭﮄﻳ ﺛﺎﺑﺘﻴﻮﻥ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ .‬ﻣﺎﻫﺮﻥ ﻣﻮﺟﺐ ﻫﻲ ُء ﻗﺪﻳﻢ ﻣﺎﮖ ﺑﻠﻮﭼﺴﺘﺎﻥ‬ ‫ﻣﺎﻥ ﻣﻠﻴﻞ ﮘﻮﭠﺎﮢﻲ ﺛﻘﺎﻓﺖ ﺟﻲ ﻗﺪﻳﻢ ﻣﺎﮖ ﻣﻬﺮﮘ ﻫﻪ ﺟﻲ ﺯﻣﺎﻧﻲ ﺟﻮ ﺁﻫﻲ‪ .‬ﺩﻧﻴﺎ ﺍﻧﺪﺭ ﻣﻠﻨﺪ‬ ‫ﺳﭛ ﮐﺎﻥ ﻗﺪﻳﻢ ‪ 3‬ﺷﻬﺮﻥ ۾ ﻫﻲ ُء ﺷﻬﺮ ﺑﻪ ﺷﺎﻣﻞ ﺁﻫﻲ‪ .‬ﺟ ﻫﻦ ﺗﻪ ﻫﻦ ﮐﺎﻥ ﺍﮖ ﻫﻦ ﺩﻭﺭﻱ ﺟﻮ‬ ‫ﻫ ﺷﻬﺮ ﺑﻠﻮﭼﺴﺘﺎﻥ ۾ ﻣﻬﺮﮘ ﻫﻪ ۽ ﻓﻠﺴﻄﻴﻦ ۾ ﺟﺮﻳ ﻮ ﺷﻬﺮ ﺁﻫﻲ‪ .‬ﺍﻫﻲ ﭔﺌﻲ ﺷﻬﺮ ﺑﻪ‬ ‫ﻻﮐﻴﻦ ﺟﻲ ﺩ ﻱ ﺟﺎ ﻫﻢ ﻋﺼﺮ ﺁﻫﻦ‪ .‬ﻫﻲ ُء ﻣﺎﮖ ‪ 9‬ﻫﺰﺍﺭ ﺳﺎﻝ ﺁﮘﺎ ﻮ ﻳﻌﻨﻲ ‪7‬ﻫﺰﺍﺭ ﺳﺎﻝ ﻕ ﻡ‬ ‫ﺟﻲ ﺩﻭﺭ ﺟﻮ ﺁﻫﻲ‪ .‬ﭘﮑﻴ ﺟﻲ ﻟﺤﺎﻅ ﮐﺎﻥ ﻫﻲ ُء ﺩﻧﻴﺎ ﺟﻮ ﻭ ﻱ ۾ ﻭ ﻭ ﻗﺪﻳﻢ ﺷﻬﺮ ﺁﻫﻲ‪ .‬ﻫﻦ‬ ‫ﻭﻗﺖ ﺗﺎﺋﻴﻦ ﺩﻧﻴﺎ ﺍﻧﺪﺭ ‪ 12‬ﭼﻮﺭﺱ ﻠﻮﻣﻴ ﺮﻥ ﺗﻲ ﭔﮅﻝ ﻫﻦ ﻋﻤﺮ ﺟﻮ ﻮﺑﻪ ﻗﺪﻳﻢ ﻣﺎﮖ ﻫﭣ ﻧﻪ‬ ‫ﺁﻳﻮ ﺁﻫﻲ‪ .‬ﻫﻲ َء ﻗﺪﻳﻢ ﻣﺎﮖ ‪ 9‬ﺗﻬﻦ ﺗﻲ ﭔﮅﻝ ﺁﻫﻲ‪ .‬ﻫ ﭔﺌﻲ ﻫﻴﭡﺎﻥ ‪ 9‬ﺷﻬﺮ ﺩﻓﻦ ﭤﻴﻞ ﺁﻫﻦ‪.‬‬ ‫ﻫﻲ َء ﺁﺑﺎﺩﻱ ﺍﺗﺎﻥ ﺟﻲ ﺭﻫﻮﺍﺳﻴﻦ ﺗﺒﺎﻫﻪ ﭤﻴﮡ ﺑﻌﺪ ‪ 9‬ﭜﻴﺮﺍ ﻭﺭﻱ ﭔﻴﻬﺮ ﺍ ﻱ ﺍﺗﻲ ﭘﻨﻬﻨﺠﻲ ﺭﻫﺎﺋﺶ‬ ‫ﺍﺧﺘﻴﺎﺭ ﺌﻲ‪ .‬ﻫﻦ ﻣﺎﮖ ﺟﻲ ﻫﺮ ﺗﻬﻪ ﺟﻲ ﺍﻭﭼﺎﺋﻲ ﻳﮃ ﮐﺎﻥ ﭔﻪ ﻣﻴ ﺮ ﺁﻫﻲ‪ .‬ﻣﺎﻫﺮﻥ ﻣﻮﺟﺐ‬ ‫ﻫﻴﭡﻴﻦ ﺗﻬﻪ ﺟﻲ ﺁﺑﺎﺩﻱ ﭘﭥﺮ ﺩﻭﺭ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﺁﻫﻲ‪ .‬ﺟ ﻫﻦ ﺗﻪ ﻭﭼﻴﻮﻥ ﺗﻬﻪ ﮘﻮﭠﺎﮢﻲ‬ ‫ﺛﻘﺎﻓﺖ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﻳﻌﻨﻲ ‪ 9‬ﻫﺰﺍﺭ ﺳﺎﻝ ﺁﮘﺎ ﻮ ﺁﻫﻲ‪ .‬ﻣﭥﻴﻦ ﺗﻬﻪ ﺟﺎ ﺁﺛﺎﺭ ﻣﺸﻬﻮﺭ‬ ‫ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﺩﻭﺭ ﺟﺎ ﺁﻫﻦ‪ .‬ﻻﮐﻴﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﻣﺎﻥ ﻣﻮﺭ‬ ‫ﺟﻲ ﺷ ﻠﻴﻦ ﻭﺍﺭﺍ ﭘﻴﻨ ﭤﻴﻞ ﻣ ﺎ‪ ،‬ﺯﺍﺋﻦ ﭤﻴﻞ ﻣ ﻲ َء ﺟﻮﻥ ﺳﺮﻭﻥ‪ ،‬ﻣ ﻲ َء ﺟﻮﻥ ﭠﻬﻴﻞ‬ ‫ﭼﻮ ﻳﻮﻥ‪ ،‬ﻧﻨﮃﺍ ﮔﻮﻝ ﻣ ﺎ‪ ،‬ﺭﺍﻧﺪﻳ ﺎ ۽ ﭔﻴﻮﻥ ﺷﻴﻮﻥ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ .‬ﮐﻮ ﺎﺋﻲ ﺩﻭﺭﺍﻥ ﺠﻬﻪ‬

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‫ﻫ ﺍ ﺑﻪ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺟ ﻫﻦ ﺗﻪ ﻫﺘﺎﻥ ﺟﻲ ﺍﻫﻢ ﺩﺭﻳﺎﻓﺖ ﺷﻴﺸﻲ ﭠﺎﻫﮡ ﺟﻲ ﻓﻴ ﺮﻱ ﺁﻫﻲ‪ .‬ﻫﺘﺎﻥ‬ ‫ﻟﮑﺘﻦ ﺟﺎ ﺑﻪ ﻧﻤﻮﻧﺎ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺍﻫﻲ ﻟﮑﺘﻮﻥ ﺗﺼﻮﻳﺮﻱ ﺭﺳﻢ ﺍﻟﺨﻂ ۾ ﺁﻫﻦ‪.‬‬

‫ﺣﻮﺍﻻ ۽ ﺳﻤﺠﻬﺎﮢﻴﻮﻥ‪:‬‬ ‫‪1. Daily Dawn, Karachi, 13 January 2009.‬‬

‫‪ .2‬ﺭﻭﺯﺍﻧﻲ ﺎﻭﺵ‪ ،‬ﺣﻴﺪﺭﺁﺑﺎﺩ‪ 14 ،‬ﺟﻨﻮﺭﻱ ‪2009‬ﻉ‬

‫‪ .5‬ﭼﺎﻧﻬﻮﻥ ﺟﻮ ﺩ ﻭ‬ ‫ﭼﺎﻧﻬﻮﻥ ﺟﻮ ﺩ ﻭ ﻧﻮﺍﺏ ﺷﺎﻫﻪ ﺿﻠﻌﻲ ﺟﻲ ﺷﻬﺮ ﺳ ﺮﻧ ﺟﻲ ﮘﻮﭞ ﺟﻤﺎﻝ ﻴﺮﺋﻲ‬ ‫ﭜﺮﺳﺎﻥ ﺁﻫﻲ‪ .‬ﻫﻲ ُء ﺷﻬﺮ ‪1931‬ﻉ ﮄﺍﺭﻱ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺟﻲ ﻣﺎﻫﺮﻥ ﮘﻮﻟﻲ ﻟﮅﻭ‪ .‬ﺟﻨﻬﻦ ﺟﻲ‬ ‫ﮐﻮ ﺎﺋﻲ ‪1935-36‬ﻉ ۾ ﻫ ﺁﻣﺮﻳ ﻲ ﻣﺎﻫﺮ ﺍﺭﻧﻴﺴ ﻣﺌ ﻲ‪ ،‬ﻣﻴﻮﺯﻡ ﺁﻑ ﻓﺎﺋﻴﻦ ﺁﺭ ﺲ‬ ‫ﺁﻣﺮﻳ ﺎ ﻃﺮﻓﺎﻥ ﺮﺍﺋﻲ‪ .‬ﺟﻨﻬﻦ ﺑﻌﺪ ﻫﻦ ﺩ ﻱ ﺟﻲ ﻭﮄﻳ ﭔﻴﻮ ﺩﻓﻌﻮ ﮐﻮ ﺎﺋﻲ ﺍ ﺮ ﺍﻳﻦ‬ ‫ﺟﻲ ﻣﺠﻤﻌﺪﺍﺭ ﺮﺍﺋﻲ‪ (1) .‬ﻓﺮﺍﻧﺴﻴﺴﻲ ﻣﺎﻫﺮﻥ ﺗﺎﺯﻭ ‪ 2015‬۽ ‪2016‬ﻉ ۾ ﭼﺎﻧﻬﻮﻥ ﺟﻲ ﺩ ﻱ‬ ‫ﺟﻲ ﻭﮄﻳ ﮐﻮ ﺎﺋﻲ ﺌﻲ‪.‬‬ ‫ﭼﺎﻧﻬﻮﻥ ﺟﻮ ﺩ ﻭ ﺟﺎ ﻗﺪﻳﻢ ﺁﺛﺎﺭ ﻦ ﻣﺨﺘﻠﻒ ﺩ ﻥ ﺟﻲ ﺷ ﻞ ۾ ﻭﺭﻫﺎﻳﻞ ﺁﻫﻦ‪.‬‬ ‫ﺟﻴ ﻲ ‪ 50‬ﻓﻮ ﺍﻭﭼﺎ ۽ ‪ 29‬ﺍﻳ ﻥ ﺟﻲ ﺍﻳﺮﺍﺿﻲ َء ﺗﻲ ﭰﻬﻠﻴﻞ ﺁﻫﻦ‪ (2) .‬ﻣﺎﻫﺮﻥ ﻫﻨﻦ ﺩ ﻥ‬ ‫ﺟﻮﻥ ﭔﻦ ﻣﺨﺘﻠﻒ ﻫﻨﮅﻥ ﺗﻲ ﮐﻮ ﺎﻳﻮﻥ ﺮﺍﻳﻮﻥ‪ .‬ﻫ ﻫﻨﮅ ‪ 17‬ﻓﻮ ۽ ﭔﺌﻲ ﻫﻨﮅ ‪ 26‬ﻓﻮ‬ ‫ﺍﻭﻧﻬﻲ ﮐﻮ ﺎﺋﻲ ﺮﺍﺋﻲ ﻭﺋﻲ‪ .‬ﺟﻨﻬﻦ ﺑﻌﺪ ﭘﺎﮢﻲ ﻧ ﺮﮠ ﻟﮙﻮ‪ .‬ﺟﻨﻬﻦ ﺮﻱ ﻭﮄﻳ ﮐﻮ ﺎﺋﻲ‬ ‫ﺟﻮ ﻢ ﺭﻭ ﻴﻮ ﻭﻳﻮ‪ .‬ﺟ ﻫﻦ ﺗﻪ ﭘﺎﮢﻲ َء ﻭﺍﺭﻱ ﺳﻄﺢ ﮐﺎﻥ ﻫﻴﭟ ﺑﻪ ﺁﺑﺎﺩﻱ َء ﺟﺎ ﺁﺛﺎﺭ ﻣﻠﻦ ﭤﺎ‪.‬‬ ‫ﺟﻴ ﻲ ﭘﺎﮢﻲ ﺟﻲ ﺳﻄﺢ ﺍﭜﺮﻱ ﺍﭼﮡ ﺮﻱ ﻓﻲ ﺍﻟﺤﺎﻝ ﺭﺍﺯ ۾ ﺭﻫﺠﻲ ﻭﻳﺎ‪ (3) .‬ﮐﻮ ﺎﺋﻲ ﻨﺪ‬ ‫ﻣﺎﻫﺮﻥ ﮐﻲ ﻫﺘﻲ ﻫ ﭔﺌﻲ ﻫﻴﭡﺎﻥ ﭼﺌﻦ ﺁﺑﺎﺩﻳﻦ ﺟﺎ ﺁﺛﺎﺭ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺟﻦ ﻣﺎﻥ ﻫﻴﭡﻴﻦ ﻦ ﺁﺑﺎﺩﻳﻦ‬ ‫ﺟﻮ ﻭﺍﺳﻄﻮ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﺳﺎﻥ ﺁﻫﻲ‪ .‬ﺟﻴ ﺎ ﺍﭲ ﮐﺎﻥ ‪ 5‬ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﮖ‬ ‫ﭘﻨﻬﻨﺠﻲ ﻋﺮﻭﺝ ﺗﻲ ﻫﺌﻲ‪ .‬ﺟﻨﻬﻦ ﺟﺎ ﻫﻦ ﮐﺎﻥ ﺍﮖ ﻧﺸﺎﻥ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ۽ ﻫ ﺍﭘﺎ ﻣﺎﻥ ﻣﻠﻲ‬ ‫ﭼ ﺎ ﺁﻫﻦ‪ .‬ﺟ ﻫﻦ ﺗﻪ ﻣﭥﻴﻦ ﺁﺑﺎﺩﻱ ﮔﻬﮣﻲ ﭘﻮ ِء ﺟﻲ ﺁﻫﻲ‪ .‬ﺟﻴﺌﻦ ﺗﻪ ﭼﺎﻧﻬﻮﻥ ﺟﻮ ﺩ ﻭ ﺳﻨﮅﻭ‬ ‫ﺳﭝﻴﺘﺎ ﺟﻲ ﭔﻴﻦ ﺷﻬﺮﻥ ﻭﺍﻧﮕﺮ ﺍﻥ ﻭﻗﺖ ﺳﻨﮅﻭ ﺩﺭﻳﺎﻫﻪ ﺟﻲ ﺍﭜﺮﻧﺪﻱ ﺷﺎﺥ ﮐﺎﻥ ﻦ ﻣﻴﻠﻦ ﺟﻲ‬ ‫ﻣﻔﺎﺻﻠﻲ ﺗﻲ ﻫﻮ‪ .‬ﺍﻥ ﺮﻱ ﻣﺨﺘﻠﻒ ﻭﻗﺘﻦ ﺗﻲ ﭔﻮ ﻭﻥ ﺍﭼﮡ ﺮﻱ ﺗﺒﺎﻫﻪ ۽ ﺑﺮﺑﺎﺩ ﭤﻴﻨﺪﻭ‬ ‫ﺭﻫﻴﻮ‪ (4) .‬ﭘﺮ ﭘﻮ ِء ﺑﻪ ﺍﻥ ﺟﺎ ﺭﻫﻮﺍﺳﻲ ﻫﻦ ﺷﻬﺮ ﮐﻲ ﻭﺭﻱ ﻭﺭﻱ ﺍ ﻳﻨﺪﺍ ۽ ﺁﺑﺎﺩ ﻨﺪﺍ ﺭﻫﻴﺎ‪.‬‬ ‫ﺍﻫﻮ ﺳﻠﺴﻠﻮ ‪ 3000‬ﻕ ‪ -‬ﻡ ﮐﺎﻥ ‪ 1500‬ﻕ ‪ -‬ﻡ ﺗﺎﺋﻴﻦ ﺟﺎﺭﻱ ﺭﻫﻴﻮ‪ .‬ﺑﻌﺪ ۾ ﺟ ﻫﻦ ﺗﻤﺎﻡ ﻭ ﻳﻦ‬ ‫ﭔﻮ ﻥ ﻫﻦ ﺷﻬﺮ ﮐﻲ ﻣ ﻤﻞ ﺗﺒﺎﻫﻪ ﺮﻱ ﮀ ﻳﻮ ﺗﻪ ﻲ ﺻﺪﻳﻮﻥ ﺗﻪ ﻫﻲ ﻋﻈﻴﻢ ﺷﻬﺮ ﻣﺎﮢﻬﻦ‬ ‫ﺟﻲ ﻧﻈﺮﻥ ﻣﺎﻥ ﻟﻬﻲ ﻭﻳﻮ‪ .‬ﺑﻌﺪ ۾ ‪ 1350‬ﻕ ‪ -‬ﻡ ﮄﺍﺭﻱ ﺟﻬ ﺮ ﻠﭽﺮ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﻥ‬ ‫ﻭﺭﻱ ﭔﻴﻬﺮ ﻫﻦ ﺷﻬﺮ ﮐﻲ ﺁﺑﺎﺩ ﻴﻮ‪ (5) .‬ﺟﻦ ﺩﺭﻳﺎﻫﻲ ﺳﻄﺢ ﮐﺎﻥ ﻣﭥﭝﺮﻱ ﺟﮙﻬﻪ ﺳﻲ ﺍﺗﻲ‬ ‫ﭘﻨﻬﻨﺠﺎ ﺩﻳﺮﺍ ﭴﻤﺎﻳﺎ‪ .‬ﺍﻳﻦ ﺟﻲ ﻣﺠﻤﺪﺍﺭ ﻣﭥﺌﻴﻦ ﺗﻬﻪ ﻣﺎﻥ ﺟﻬ ﺮ ﻠﭽﺮ ﺟﻲ ﻣﺎﮢﻬﻦ ﺟﺎ ﻫﭣ ﺟﺎ‬ ‫ﭠﻬﻴﻞ ﺑﺎﺳﮡ ﻫﭣ ﻴﺎ ﺁﻫﻦ‪ .‬ﺟﻦ ﺟﻬ ﺍ ﻫﻦ ﮐﺎﻥ ﺍﮖ ﺟﻬ ﺮ ﺟﻲ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺟﻲ ﮐﻮ ﺎﻳﻦ‬ ‫ﻣﺎﻥ ﻫﭣ ﺁﻳﺎ ﺁﻫﻦ‪ .‬ﺟﻬ ﺮ ﻠﭽﺮ ﺟﻲ ﻣﺎﮢﻬﻦ ﺟﻮﻥ ﺭﻫﺎﺋﺸﻲ ﺟﺎﻳﻮﻥ‪ ،‬ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ‬

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‫ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﺩﻭﺭ ﮐﺎﻥ ﺍﻟﮗ ﻧﻮﻋﻴﺖ ﺟﻮﻥ ﺁﻫﻦ‪ .‬ﺳﻨﺪﻥ ﺭﻫﺎﺋﺸﻲ ﮔﻬﺮ‬ ‫ﻣﺴﺘﻄﻴﻞ ﻗﺴﻢ ﺟﺎ ﺁﻫﻦ‪ ،‬ﺟﻦ ﺟﺎ ﻓﺮﺵ ﭽﺎ ۽ ﭜﺘﻴﻮﻥ ﭘﮡ ﺁ ﻳﻮﻥ ﺍﺑﺘﻴﻮﻥ ﺁﻫﻦ‪ (6) .‬ﺍﻥ ﺮﻱ‬ ‫ﻣﭥﺌﻴﻦ ﺗﻬﻪ ﺟﻮ ﻫﻴﭡﻴﻦ ﻦ ﺗﻬﻦ ﺳﺎﻥ ﻨﻬﻦ ﺑﻪ ﻗﺴﻢ ﺟﻮ ﻭﺍﺳﻄﻮ ﻧﻪ ﺁﻫﻲ‪.‬‬ ‫ﭼﺎﻧﻬﻮﻥ ﺟﻮ ﺩ ﻭ ﺟﻲ ﻫﻲ َء ﺍﻧﺴﺎﻧﻲ ﺁﺑﺎﺩﻱ ﺍﻥ ﻭﻗﺖ ﻫﺘﻲ ﺍﭼﻲ ﺭﻫﺎﺋﺶ ﭘﺬﻳﺮ ﭤﻲ‪،‬‬ ‫ﺟﻨﻬﻦ ﻭﻗﺖ ﺍﭲ ﮐﺎﻥ ‪ 5‬ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﮖ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﭘﻨﻬﻨﺠﻲ ﻋﺮﻭﺝ ﺗﻲ ﻫﺌﻲ‪ .‬ﺟﻨﻬﻦ ﺟﻮ‬ ‫ﺍﻫﻢ ﺷﻬﺮﻱ ﻣﺮ ﺰ ﻣﻮﻫﻦ ﺟﻮ ﺩ ﻭ ﻫﻴﻮ‪ .‬ﭼﺎﻧﻬﻮﻥ ﺟﻮ ﺷﻬﺮ ﺍﻥ ﺩﻭﺭ ۾ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ‬ ‫ﻭﺳﻴﻊ ﺭﻳﺎﺳﺖ ﺟﻮ ﻫ ﺍﻫﻢ ﻭﺍﭘﺎﺭﻱ ۽ ﺯﺭﻋﻲ ﻣﺮ ﺰ ﻫﻴﻮ‪ .‬ﻫﺘﺎﻥ ﺟﻲ ﺑﺎﺷﻨﺪﻥ ﺟﺎ ﻟﮗ ﻻﮘﺎﭘﺎ‬ ‫ﺳﻨﮅﻭ ﺭﻳﺎﺳﺖ ﺟﻲ ﻣ ﻧﻲ ﺍﻫﻢ ﻣﺮ ﺰﻥ ﺟﻬ ﻭ ‪ :‬ﻟﻮﭤﻞ‪ ،‬ﺎﻟﻲ ﺑﻨﮕﻦ‪ ،‬ﻫ ﺍﭘﺎ ۽ ﺳﺘ ﺎﺟﻦ ﺩﺭ‬ ‫ﻭﻏﻴﺮﻩ ﺳﺎﻥ ﻫﻴﺎ‪.‬‬ ‫ﭼﺎﻧﻬﻮﻥ ﺟﻮ ﺩ ﻭ ﺟﻲ ﺷﻬﺮﻱ ﺭﭤﺎﺑﻨﺪﻱ ﺟﻮ ﺳﺎﮘﻴﻮ ﻧﻤﻮﻧﻮ ﻫﻦ ﮐﺎﻥ ﺍﮖ ﺍﺳﺎﻥ ﮐﻲ‬ ‫ﻣﻮﻫﻦ ﺟﻮ ﺩ ﻭ ۽ ﻫ ﺍﭘﺎ ﻣﺎﻥ ﻣﻠﻲ ﭼ ﻮ ﺁﻫﻲ‪ .‬ﺍﻧﻬﻦ ﻨﻬﻲ ﺷﻬﺮﻥ ﺟﻲ ﺭﭤﺎﺑﻨﺪﻱ ﻣﻠﻨﺪ ﺟﻠﻨﺪ‬ ‫ﺁﻫﻲ‪ .‬ﮔﻬ ﻴﻦ ﺟﺎ ﻧﻤﻮﻧﺎ‪ ،‬ﻧﺎﻟﻴﻦ ﺟﻮ ﺳﺴ ﻢ‪ ،‬ﮐﻮﻫﻦ ﺟﻮ ﻧﻤﻮﻧﻮ ۽ ﮔﻬﺮﻥ ﭠﺎﻫﮡ ﺟﻮ ﻃﺮﻳﻘﻮ‬ ‫ﺑﻠ ﻞ ﺳﺎﮘﻴﻮ ﺋﻲ ﻣﻌﻠﻮﻡ ﭤﺌﻲ ﭤﻮ‪ .‬ﺟﻬ ﻭ ﻫﻦ ﮐﺎﻥ ﺍﮖ ﻣﻮﻫﻦ ﺟﻮ ﺩ ﻭ ۽ ﻫ ﺍﭘﺎ ﻣﺎﻥ ﻣﻠﻴﻮ‬ ‫ﺁﻫﻲ‪ .‬ﭼﺎﻧﻬﻮﻥ ﺟﻲ ﺩ ﻱ ﺟﻮﻥ ﻋﻤﺎﺭﺗﻮﻥ ‪ 25‬ﻓﻮ ﻭﻳ ﺮﻱ ﺷﺎﻫﺮﺍﻫﻪ ﺗﻲ ﺁﻫﻦ‪ .‬ﺍﻥ ﻣﺮ ﺰﻱ‬ ‫ﺷﺎﻫﺮﺍﻫﻪ ۾ ﺷﻬﺮ ﺟﻮﻥ ﭔﻴﻮﻥ ﮔﻬ ﻴﻮﻥ ‪ 30‬ﮔﺮﻱ َء ﺟﻲ ﺳﮅﺍﺋﻲ ﺗﻲ ﺍﭼﻲ ﭘﻮﻥ ﭤﻴﻮﻥ‪ .‬ﮔﻬ ﻴﻦ‬ ‫ﺟﻲ ﭘﺎﺳﻦ ۾ ﭘ ﺴﺮﻳﻮﻥ ﻧﺎﻟﻴﻮﻥ ﺁﻫﻦ‪ ،‬ﺟﻴ ﻲ ﻧﻬﺎﻳﺖ ﺻﺎﻑ ﺳﭥﺮﻳﻮﻥ ۽ ﺳﮅﻳﻮﻥ ﭠﻬﻴﻞ‬ ‫ﺁﻫﻦ‪ (7) .‬ﺷﻬﺮ ﺟﻲ ﻫﻴﭡﻴﻦ ﺗﻬﻦ ﻣﺎﻥ ﻣﻠﻴﻞ ﺍ ﺍﻭﺗﻮﻥ ﭽﻴﻦ ﺳﺮﻥ ﺟﻮﻥ ﺁﻫﻦ‪ .‬ﺟ ﻫﻦ ﺗﻪ‬ ‫ﻣﭥﻴﻦ ﺗﻬﻦ ﺟﻲ ﺍ ﺍﻭﺗﻲ ﻢ ۾ ﭘ ﻞ ﺳﺮﻥ ﺟﻮ ﺍﺳﺘﻌﻤﺎﻝ ﭤﻴﻞ ﺳﺠﻲ ﭤﻮ‪ .‬ﻫﺘﺎﻥ ﺟﻴ ﻲ‬ ‫ﮐﻮﻫﻪ ﻣﻠﻴﺎ ﺁﻫﻦ‪ ،‬ﺍﻫﻲ ‪ 5X6‬ﺍﻳﺎ ﻣﻴ ﺮ ﺟﺎ ﭠﻬﻴﻞ ﺁﻫﻦ ۽ ﺍ ﺍﻭﺕ ۾ ﮀﻴﮣﻲ ﻧﻤﺎ ﺳﺮﻥ ﺟﻮ‬ ‫ﺍﺳﺘﻌﻤﺎﻝ ﭤﻴﻞ ﺁﻫﻲ‪(8) .‬‬ ‫ﭼﺎﻧﻬﻮﻥ ﺟﻮ ﺩ ﻭ ﺍﭲ ﮐﺎﻥ ‪ 5‬ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﮖ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻮ ﺍﻫﻢ ﻭﺍﭘﺎﺭﻱ ۽‬ ‫ﺻﻨﻌﺘﻲ ﻣﺮ ﺰ ﻫﻴﻮ‪ .‬ﻫﺘﻲ ﺟﺎ ﺯﻳﻮﺭ ﻣﻠ ﺎﻥ ﻣﻠ ﻣﺸﻬﻮﺭ ﻫﻴﺎ‪ .‬ﺟﻨﻬﻦ ﺑﺎﺑﺖ ﻫ ﻣﺎﻫﺮ‬ ‫ﻲ ﺍﻳﻢ ﺳﻴﻦ ﭘﻨﻬﻨﺠﻲ ﺘﺎﺏ “ﻫﻨﺪﻭ ﺍﺯﻡ” ۾ ﻟﮑﻲ ﭤﻮ ﺗﻪ‪“ ،‬ﺍﭲ ﮐﺎﻥ ‪ 5‬ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﮖ ﺳﻨﮅ‬ ‫ﺟﺎ ﻣﺎﮢﻬﻮ ﭘﻨﻬﻨﺠﺎ ﺯﻳﻮﺭ ﺳﻮﻥ‪ ،‬ﭼﺎﻧﺪﻱ ۽ ﺎﻣﻲ ﻣﺎﻥ ﭠﺎﻫﻴﻨﺪﺍ ﻫﺌﺎ ۽ ﺯﻳﻮﺭﻥ ﭠﺎﻫﮡ ﺟﻮ ﺳﻨﮅ ۾‬ ‫ﻭ ﻱ ۾ ﻭ ﻭ ﻣﺮ ﺰ ﭼﺎﻧﻬﻮﻥ ﺟﻮ ﺩ ﻭ ﻫﻴﻮ‪ .‬ﺟﺘﻲ ﻴﺘﺮﺍﺋﻲ ﺁﺭ ﺴ ۽ ﺳﻮﻧﺎﺭﺍ ﺭﻫﻨﺪﺍ ﻫﺌﺎ‪.‬‬ ‫ﺍﻥ ﻭﻗﺖ ﭼﺎﻧﻬﻮﻥ ﺟﻮ ﺩ ﻭ “ﺯﻳﻮﺭﻥ ﺟﻮ ﺷﻬﺮ” ﺳ ﻳﻮ ﻭﻳﻨﺪﻭ ﻫﻴﻮ‪ ”.‬ﮀﻮ ﺟﻮ ﻫﺘﺎﻥ ﮐﻮ ﺎﺋﻲ‬ ‫ﻨﺪ ﻣﺎﻫﺮﻥ ﮐﻲ ﺳﻮﻥ‪ ،‬ﺎﻣﻲ‪ ،‬ﭼﺎﻧﺪﻱ َء ۽ ﺳﭙﻲ َء ﺟﻮﻥ ﭠﻬﻴﻞ ﭼﻮ ﻳﻮﻥ‪ ،‬ﻫﺎﺭ‪ ،‬ﺗﺎﺋﭣ‪ ،‬ﭔﻬﻪ‬ ‫ﺭﮐﻴﻮﻥ‪ ،‬ﺑﺎﺯﻭﺑﻨﺪ‪ ،‬ﻧﺪ ﮐﻮ ﮣﻴﻮﻥ‪ ،‬ﻦ ﮐﻮ ﮣﻴﻮﻥ‪ ،‬ﻭﺍﺭﻥ ﺟﻮﻥ ﺎﭼﮣﻴﻮﻥ‪ ،‬ﺳﺮﻣﻲ ﻭﺟﻬﮡ ﺟﻮﻥ‬ ‫ﺳﺮﺍﻳﻮﻥ ۽ ﭔﻴﻮﻥ ﻫﺎﺭ ﺳﻴﻨﮕﺎﺭ ﺟﻮﻥ ﺷﻴﻮﻥ ﻫﭣ ﺁﻳﻮﻥ ﺁﻫﻦ‪ (9).‬ﮐﻮ ﺎﺋﻲ ﻨﺪ ﻣﺎﻫﺮﻥ ﮐﻲ‬ ‫ﭼﻘﻤﻘﻲ ﭘﻬﮡ ﻣﺎﻥ ﭠﻬﻴﻞ ﺍﻭﺯﺍﺭ ﭘﮡ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺟﻦ ۾ ﻬﺎ ﻳﻮﻥ‪ ،‬ﺭﻧﺒﺎ‪ ،‬ﮀﻴﮣﻴﻮﻥ ۽ ﭜﺎﻻ‬ ‫ﻭﻏﻴﺮﻩ ﺷﺎﻣﻞ ﺁﻫﻦ‪(10) .‬‬ ‫ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺟﻲ ﻣﺎﻫﺮﻥ ﮐﻲ ﭼﺎﻧﻬﻮﻥ ﺟﻲ ﺩ ﻱ ﻣﺎﻥ ﻣﮣ ﻦ ﭠﺎﻫﮡ ﺟﻲ ﺻﻨﻌﺖ ﺟﻮ‬ ‫ﺑﻪ ﭘﺘﻮ ﻟﮙﻮ ﺁﻫﻲ‪ .‬ﻫﻦ ﮐﺎﻥ ﺍﮖ ﺍﻫ ﻱ ﺻﻨﻌﺖ ﺟﺎ ﺁﺛﺎﺭ ﺻﺮﻑ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﺷﻬﺮ ﻟﻮﭤﻞ‬ ‫ﻣﺎﻥ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻣﺎﻫﺮﻥ ﭼﺎﻧﻬﻮﻥ ﻣﺎﻥ ﻣﮣ ﻦ ﭠﺎﻫﮡ ﺟﻮ ﻫ ﺎﺭﺧﺎﻧﻮ ﮘﻮﻟﻲ ﻟﮅﻭ ﺁﻫﻲ‪ ،‬ﺟﻨﻬﻦ‬ ‫ﻣﺎﻥ ﺧﺒﺮ ﭘﻮﻱ ﭤﻲ ﺗﻪ ﻫﻲ ُء ﺷﻬﺮ ﻣﮣ ﻦ ﭠﺎﻫﮡ ﺟﻲ ﺻﻨﻌﺖ ﺟﻮ ﺳﭡﻮ ﻣﺮ ﺰ ﻫﻴﻮ‪(11) .‬‬ ‫ﺩ ﻱ ﺟﻲ ﮐﻮ ﺎﺋﻲ ﻣﺎﻥ ‪ ،‬ﺎﻣﻲ‪ ،‬ﺳﭙﻲ ۽ ﻋﺎﺝ ﻣﺎﻥ ﭠﻬﻴﻞ ﺳﺎﻣﺎﻥ ﺟﻮﻥ ﺷﻴﻮﻥ‬ ‫ﺑﻪ ﮔﻬﮣﻲ ﺗﻌﺪﺍﺩ ۾ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ .‬ﻫﺘﺎﻥ ﺎﻣﻲ ﺟﺎ ﺍﻭﺯﺍﺭ‪ ،‬ﻏﻴﺮ ﻣ ﻤﻞ ﮄﺍﺗﻮ ﺟﺎ ﭘﮕﻬﺎﺭﻳﻞ ﺮﺍ‬ ‫ﭘﮡ ﻟﮅﺍ ﻭﻳﺎ ﺁﻫﻦ‪ .‬ﺟﻨﻬﻦ ﻣﺎﻥ ﻣﻌﻠﻮﻡ ﭤﺌﻲ ﭤﻮ ﺗﻪ ﻫﺘﺎﻥ ﺟﺎ ﻣﺎﮢﻬﻮ ﮄﺍﺕ ﺟﻲ ﺍﺳﺘﻌﻤﺎﻝ ﮐﺎﻥ ﭜﻠﻲ‬ ‫ﭜﺖ ﻭﺍﻗﻒ ﻫﻴﺎ‪ (12) .‬ﭼﺎﻧﻬﻮﻥ ﺟﻲ ﺩ ﻱ ۾ ﻣ ﻲ َء ﺟﻮ ﻢ ﺑﻪ ﻧﻬﺎﻳﺖ ﺧﻮﺑﺼﻮﺭﺕ ﭤﻴﻨﺪﻭ‬ ‫ﻫﺌﻮ‪ .‬ﻫﺘﺎﻥ ﺟﺎ ﻨﭝﺎﺭ ﭼ ﺗﻲ ﻋﺎﻟﻴﺸﺎﻥ ﻗﺴﻢ ﺟﻲ ﭠ ﺮ ﺟﺎ ﭤﺎﻧﻮﻥ ﭠﺎﻫﻴﻨﺪﺍ ﻫﺌﺎ‪ .‬ﺟﻦ ﺗﻲ‬

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‫ﻣﺨﺘﻠﻒ ﻗﺴﻤﻦ ﺟﻮﻥ ﺭﻧﮕﻴﻦ ﭼ ﺴﺎﻟﻴﻮﻥ ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻣﺎﻫﺮﻥ ﮐﻮ ﺎﺋﻲ ُ ﻨﺪﻱ ﻣ ﻲ َء ﺟﺎ ﺍﻫ ﺍ‬ ‫ﺗﺎﺋﭣ ﻫﭣ ﻴﺎ ﺁﻫﻦ‪ ،‬ﺟﻦ ﺗﻲ ﻫﺮﮢﻦ ﺟﻮﻥ ﺗﺼﻮﻳﺮﻭﻥ ۽ ﻨﻮﻝ ﺟﺎ ﮔﻞ ﺍ ﺮﻳﻞ ﺁﻫﻦ‪ .‬ﻣ ﻲ َء‬ ‫ﺟﻲ ﭠﻬﻴﻞ ﭤﺎﻧﻮﻥ ۾ ﺧﺎﺹ ﺮﻱ ﮔﻠﺪﺍﻥ ﮄﻳﺎﻥ ﮀ ﺎﺋﻴﻨﺪ ﺁﻫﻦ‪ .‬ﺟﻴ ﻲ ﮔﻬﮣﻲ ﺗﻌﺪﺍﺩ ۾ ﻣﻠﻴﺎ‬ ‫ﺁﻫﻦ‪ ،‬ﺟﻦ ﻣﭥﺎﻥ ﺑﻬﺘﺮﻳﻦ ﻗﺴﻢ ﺟﻲ ﭼ ﺴﺎﻟﻲ ﭤﻴﻞ ﺁﻫﻲ‪ (13) .‬ﺍﻥ ﮐﺎﻥ ﺳﻮﺍ ِء ﭠ ﺮ ﺟﺎ ﭠﻬﻴﻞ‬ ‫ﻨﮕﮡ‪ ،‬ﭘ ﻞ ﻣ ﻲ َء ﺟﺎ ﭠﻬﻴﻞ ﻣﺠﺴﻤﺎ‪ ،‬ﭔﺎﺭﻥ ﺟﺎ ﺭﺍﻧﺪﻳ ﺎ‪ ،‬ﺟﻦ ۾ ﺑﻴﻞ ﮔﺎ ﻳﻮﻥ‪ ،‬ﻫ ﺳﮝﺎ‬ ‫ﮂﮘﺎ‪ ،‬ﮄﺭﺗﻲ ﻣﺎﺗﺎ ﺟﺎ ﺑﺖ ۽ ﻣﺨﺘﻠﻒ ﻗﺴﻢ ﺟﺎ ﭘﮑﻲ ﺷﺎﻣﻞ ﺁﻫﻦ‪ ،‬ﺳﻲ ﺟﺠﻬﻲ ﺗﻌﺪﺍﺩ ۾ ﻣﻠﻴﺎ‬ ‫ﺁﻫﻦ‪.‬‬ ‫ﭼﺎﻧﻬﻮﻥ ﻣﺎﻥ ﻣﺎﻫﺮﻥ ﮐﻲ ﻣﺨﺘﻠﻒ ﻗﺴﻢ ﺟﻮﻥ ﻣﻬﺮﻭﻥ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ .‬ﺟﻦ ﺗﻲ‬ ‫ﺗﺼﻮﻳﺮﻱ ﺭﺳﻢ ﺍﻟﺨﻂ ۾ ﺠﻬﻪ ﻟﮑﻴﻞ ﺁﻫﻲ‪ .‬ﻫ ﻣﻬﺮ ﺗﻲ ﭔﻪ ﻣﺎﮢﻬﻮ ﻳﮑﺎﺭﻳﻞ ﺁﻫﻦ‪ ،‬ﺟﻦ‬ ‫ﺟﻲ ﻫﭥﻦ ۾ ﮂﺍﻟﻮﻥ ۽ ﺗﻴﺮ ﻤﺎﻥ ﺁﻫﻦ ۽ ﭜﺮﺳﺎﻥ ﺟﺎﺑﻠﻮ ﭔ ﺮ ﺑﻴﭡﻞ ﻧﻈﺮ ﺍﭼﻲ ﭤﻮ‪ .‬ﻣﺎﻫﺮﻥ‬ ‫ُﻫﺘﺎﻥ ﻣﻠﻴﻞ ﺍﻥ ﻣﻬﺮ ﮐﻲ ﻭﮄﻳ ﺍﻫﻤﻴﺖ ﻧﻲ ﺁﻫﻲ‪ ،‬ﺟﻨﻬﻦ ﺗﻲ ﭘﭙﺮ ﺟﻲ ﻭﮠ ﺟﻲ ﺗﺼﻮﻳﺮ‬ ‫ﺍ ﺮﻳﻞ ﺁﻫﻲ‪ .‬ﻫﻬ ﻱ ﻗﺴﻢ ﺟﻲ ﻣﻬﺮ ﺍﮖ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﭔﺌﻲ ﻨﻬﻦ ﺑﻪ ﺷﻬﺮ ﺟﻲ ﮐﻮ ﺎﺋﻲ‬ ‫ﻣﺎﻥ ﻧﻪ ﻣﻠﻲ ﺁﻫﻲ‪ ،‬ﺟﻨﻬﻦ ﺮﻱ ﺍﻫﺎ ﻋﺠﻴﺐ ﺩﺭﻳﺎﻓﺖ ﺁﻫﻲ‪(14) .‬‬ ‫ﻫﺘﻲ ﺟﻲ ﻣﺎﮢﻬﻦ ﺟﻮ ﺧﺎﺹ ﮄﻧﮅﻭ ﻭﺍﭘﺎﺭ ۽ ﺍﻥ ﺳﺎﻥ ﮔ ﭘﻮﮐﻲ ﺭﺍﻫﻲ ﭘﮡ ﻫﻴﻮ‪.‬‬ ‫ﭘﺎﮢﻲ َء ﺟﻲ ﺳﻬﻨﺞ ﺮﻱ ﻫ ﺗﻪ ﭘﻮﮐﻲ ﺭﺍﻫﻲ ﺟﺎﻡ ﭤﺌﻲ ﭘﺌﻲ‪ ،‬ﭔﻴﻮ ﺗﻪ ﺩﺭﻳﺎﻫﻪ ﺟﻲ ﻭﻳﺠﻬﻮ‬ ‫ﻫﺠﮡ ﺮﻱ ﻭﺍﭘﺎﺭ ﮐﻲ ﺳﭡﻮ ﺍﻭﺝ ﻣﻠﻴﻮ ۽ ﻫﻦ ﺷﻬﺮ ﺟﻮ ﻣﺎﻝ ﭔﻴ ﻳﻦ ﺭﺳﺘﻲ ﭔﻴﻦ ﺷﻬﺮﻥ ﺗﺎﺋﻴﻦ‬ ‫ﭘﻬﭽﮡ ﻟﮙﻮ‪ .‬ﻧﻪ ﺻﺮﻑ ﻭﺍﭘﺎﺭﻱ ﻃﻮﺭ ﻫﻲ ُء ﺷﻬﺮ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﭔﻴﻦ ﺷﻬﺮﻥ ﺳﺎﻥ ﮘﻨﮃﻳﻞ ﻫﻮ‪،‬‬ ‫ﭘﺮ ﻫﺘﺎﻥ ﭔﻴﻦ ﻣﻠ ﻦ ﺳﺎﻥ ﻭﺍﭘﺎﺭ ﭘﮡ ﻫﻠﻨﺪ ﻫﻴﻮ‪ .‬ﻫﺘﺎﻥ ﺟﺎ ﻭﺍﭘﺎﺭﻱ ﻣﺎﻝ ﮐﮣﻲ ﺍﻳﺮﺍﻥ ۽‬ ‫ﺗﺮ ﺴﺘﺎﻥ ﻃﺮﻑ ﻭﻳﻨﺪﺍ ﻫﺌﺎ ۽ ﺍﺗﺎﻥ ﭘﻨﻬﻨﺠﻲ ﺿﺮﻭﺭﺕ ﺟﻮﻥ ﺷﻴﻮﻥ ﮐﮣﻲ ﻭﺍﭘﺲ ﻣﻮ ﻨﺪﺍ ﻫﺌﺎ‪.‬‬ ‫ﻣﺎﻫﺮﻥ ﭼﺎﻧﻬﻮﻥ ﺟﻲ ﺷﻬﺮ ﻣﺎﻥ ﮐﻮ ﺎﺋﻲ ﻨﺪﻱ‪ ،‬ﺍﻳﺮﺍﻥ ﺟﻲ ﻭﺣﺸﻲ ﻟﻮ ﻦ ﺟﻮﻥ ﭠﻬﻴﻞ‬ ‫ﻣﺨﺼﻮﺹ ﻗﺴﻢ ﺟﻮﻥ ﭘﺘﻞ ﺟﻮﻥ ﺳﻴﺨﻮﻥ ﻟﮅﻳﻮﻥ ﺁﻫﻦ‪ .‬ﺟﻴ ﻲ ﺍﻳﺮﺍﻥ ﺟﻲ ﻗﺪﻳﻢ ﺩﻭﺭ ﺟﻲ‬ ‫ﺷﻬﺮ ﺣﺼﺎﺭ ۽ ﺳﻴﺎﻟ ﻣﺎﻥ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ .‬ﺟﻨﻬﻦ ﻣﺎﻥ ﺛﺎﺑﺖ ﭤﺌﻲ ﭤﻮ ﺗﻪ ﻫﺘﺎﻥ ﺟﺎ ﻭﺍﭘﺎﺭﻱ ﺍﻧﻬﻦ‬ ‫ﺷﻬﺮﻥ ﺍﻧﻬﻦ ﭘﻨﻬﻨﺠﻮ ﻣﺎﻝ ﮐﮣﻲ ﻭﻳﻨﺪﺍ ﻫﺌﺎ ۽ ﺑﻌﺪ ۾ ﺍﺗﺎﻥ ﺟﻲ ﻟﻮ ﻦ ﺟﻮ ﻣﺎﻝ ﺁﮢﻲ ﻫﺘﻲ‬ ‫ﻧﻴ ﺎﻝ ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﺍﻫ ﻱ َء ﻃﺮﺡ ﺗﺮ ﺴﺘﺎﻥ ﺟﻲ ﻗﺪﻳﻢ ﺷﻬﺮ ﺍﻧﺎﺋﻮ ﺳﺎﻥ ﭘﮡ ﭼﺎﻧﻬﻮﻥ ﺟﻲ‬ ‫ﺷﻬﺮﻳﻦ ﺟﻮ ﻭﺍﭘﺎﺭ ﻫﻠﻨﺪ ﻫﻮ‪ .‬ﺍﻧﺎﺋﻮ ﺷﻬﺮ ﺟﻲ ﮐﻮ ﺎﺋﻲ ﻣﺎﻥ ﻣﺎﻫﺮﻥ ﻣ ﻲ َء ﺟﻲ ﭠﻬﻴﻞ ﺍﻫ ﻱ‬ ‫ﮔﺎ ﻱ ﺟﻮ ﻧﻤﻮﻧﻮ ﮘﻮﻟﻲ ﻟﮅﻭ ﺁﻫﻲ‪ ،‬ﺟﻴ ﺎ ﺍﻥ ﮐﺎﻥ ﺍﮖ ﺻﺮﻑ ﭼﺎﻧﻬﻮﻥ ﺟﻲ ﺩ ﻱ ﻣﺎﻥ ﻣﻠﻲ‬ ‫ﺁﻫﻲ‪ .‬ﺍﻥ ﮐﺎﻥ ﺳﻮﺍ ِء ﭔﻴﻮﻥ ﺑﻪ ﺍﻫ ﻳﻮﻥ ﺛﺎﺑﺘﻴﻮﻥ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ ،‬ﺟﻨﻬﻦ ﻣﺎﻥ ﻣﻌﻠﻮﻡ ﭤﺌﻲ ﭤﻮ ﺗﻪ‬ ‫ﻫﺘﺎﻥ ﺟﻲ ﻣﺎﮢﻬﻦ ﺟﻮ ﻣﻴﺴﻮﭘﻮ ﻴﻤﺎ )ﻋﺮﺍﻕ(‪ ،‬ﺗﺮ ﺴﺘﺎﻥ ۽ ﺍﻳﺮﺍﻥ ﺳﺎﻥ ﻭﺍﭘﺎﺭ ﻫﻠﻨﺪ ﻫﻮ‪(15) .‬‬ ‫ﻫﻦ ﻋﻈﻴﻢ ﺷﻬﺮ ﺟﻲ ﺗﺒﺎﻫﻲ ﺗﻘﺮﻳﺒﻦ ‪ 1500‬ﻕ‪-‬ﻡ ﮄﺍﺭﻱ ﭤﻲ‪ .‬ﺟ ﻫﻦ ﺳﻨﮅﻭ ﺩﺭﻳﺎﻫﻪ‬ ‫۾ ﻭ ﻳﻮﻥ ﭔﻮ ﻭﻥ ﺁﻳﻮﻥ‪ .‬ﻣﺴﻠﺴﻞ ﭔﻮ ﻥ ﺮﻱ ﻣﺎﮢﻬﻮ ﻫﻦ ﺷﻬﺮ ﮐﻲ ﮀ ﻱ ﻭﭸﻲ ﭔﺌﻲ ﻫﻨﮅ‬ ‫ﭘﻨﻬﻨﺠﺎ ﺟﻬﻮﭘﺎ ﺟﻮ ﻳﺎ‪ .‬ﺍﻫ ﻱ َء ﻃﺮﺡ ﻫﻲ ُء ﻋﻈﻴﻢ ﺷﻬﺮ ﺯﻣﺎﻧﻲ ﺟﻲ ﮔﺮﺩﺵ ﺳﺒﺐ ﻣ ﻲ َء ﺟﻲ‬ ‫ﺩ ﻥ ﻫﻴﭡﺎﻥ ﺩﭔﺠﻲ ﺗﺎﺭﻳﺦ ﺟﻮ ﻫ ﺣﺼﻮ ﺑﮣﺠﻲ ﻭﻳﻮ‪.‬‬ ‫ﺗــﺎﺯﻭ ﻓﺮﺍﻧﺴﻴﺴــﻲ ﻣــﺎﻫﺮﻥ ‪ 2015‬۽ ‪2016‬ﻉ ۾ ﭼــﺎﻧﻬﻮﻥ ﺟــﻲ ﺩ ﻱ ﺟــﻲ ﻭﮄﻳــ‬ ‫ﮐﻮ ـﺎﺋﻲ ﺌـﻲ‪ .‬ﻣـﺎﻫﺮﻥ ﺟـﻲ ـﻴﻢ ﺟـﻲ ﺳـﺮﺑﺮﺍﻫﻪ ﺍﺭﻭﺭﻱ ﺍﺋﻴـ ﺭ )‪ (Aurore Didier‬۽‬ ‫ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺟﻲ ﻣﺎﻫﺮ ﺍﻝ ﺍﻭﺭﺳـﻮ )‪ (Dall’Orso‬ﺗـﺎﺯﻱ ﺗﺤﻘﻴـﻖ ﺑﻌـﺪ ﭔـﮅﺍﻳﻮ ﺁﻫـﻲ ﺗـﻪ ﻫـﻲ‬ ‫ﺷﻬﺮ ﺮﺍﻓ ﺲ ﺟﻮ ﻣﺮ ﺰ ﻫﻮ‪ .‬ﻫﺘﺎﻥ ﻫﭣ ﺟﻲ ﻫﻨﺮ ﺟﺎ ﺷﺎﻧﺪﺍﺭ ﻧﻤﻮﻧﺎ ﻣﻠﻴـﺎ ﺁﻫـﻦ‪ .‬ﭤـﺎﻧﻮﻥ ﺗـﻲ‬ ‫ﺭﻧﮕﻴﻦ ﭼ ﺴﺎﻟﻲ ﭤﻴﻞ ﺁﻫﻲ‪ (16) .‬ﻫﻦ ﺷـﻬﺮ ﺟـﻲ ﭘﻬﺮﻳـﻮﻥ ﭜﻴـﺮﻭ ﮐﻮ ـﺎﺋﻲ ﺍﻧـ ﻳﻦ ﺁﺭ ﻴـﺎﻻﺟﻲ‬ ‫ﺟﻲ ﻣﺎﻫﺮ ﺍﻳﻦ ﺟﻲ ﻣﺠﻤﻌﺪﺍﺭ ‪1930‬ﻉ ﮄﺍﺭﻱ ﺌﻲ ﻫﺌﻲ‪ .‬ﭼﺎﻧﻬﻮﻥ ﺟﻲ ﺩ ﻱ ﻣﺎﻥ ﻣﻠﻴﻞ ﻗـﺪﻳﻢ‬ ‫ﺑﺮﺗﻦ ۽ ﭔﻴﺎ ﻧﻮﺍﺩﺭﺍﺕ ﻣﻤﺒﺌﻲ ۽ ﺁﻣﺮﻳ ﺎ ﺟﻲ ﻣﻴﻮﺯﻣﻦ ۾ ﺭﮐﻴﻞ ﺁﻫـﻦ‪ .‬ﻫـﻦ ﺷـﻬﺮ ﺟـﻲ ﻫـﺎﮢﻲ‬ ‫‪ 80‬ﺳﺎﻝ ﮔﺬﺭﮠ ﺑﻌﺪ ﭔﻴﻬﺮ ﮐﻮ ﺎﺋﻲ ﺌﻲ ﻭﺋـﻲ ﺁﻫـﻲ‪ .‬ﮐﻮ ـﺎﺋﻲ ﺩﻭﺭﺍﻥ ﺗـﺎﺭﻳﺨﻲ ﻣﮣ ـﺎ‪ ،‬ﭤ َ‬ ‫ـﺎﻧﻮ‪،‬‬

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‫ﺭﺍﻧﺪﻳ ﺎ ۽ ﭔﻴﻮﻥ ﺷﻴﻮﻥ ﻫﭣ ﻴﻮﻥ ﻭﻳﻮﻥ ﺁﻫـﻦ‪ .‬ﻓﺮﺍﻧﺴﻴﺴـﻲ ﻣـﺎﻫﺮ ﺍ ـﺮ ﻣﻴـ ﻡ ﺍﺭﻭ ﺍ‪.‬‬ ‫ﺍ ﺮ ﭘﺎﺳ ﻞ ‪ ،‬ﺍ ﺮ ﻳﻮ ‪ ،‬ﻣﺴـ ﺮ ﺯﻳـﻮﻥ ﺟـﻲ ﺍﮘـﻮﺍﮢﻲ ۾ ﭤﻴﻨـﺪ ﮐﻮ ـﺎﺋﻲ ﻣـﺎﻥ ﻧـﻪ ﺭﮘـﻮ‬ ‫ﺁﮘﺎ ﻲ ﺗﻬﺬﻳﺐ ﺟﺎ ﮔﻬﺮ ‪ ،‬ﮔﻬ ﻴﻮﻥ ۽ ﻧﺎﻟﻴﻮﻥ ﻇﺎﻫﺮ ﭤﻴﻮ ﺁﻫﻦ‪ .‬ﭘـﺮ ﭽـﻦ ۽ ﭘ ـﻴﻦ ﺳـﺮﻥ ﺟـﻲ‬ ‫ﺍﻭﺳﺎﺭﻱ ﻭﺍﺭﻳﻮﻥ ﭜﺘﻴﻮﻥ ﻇﺎﻫﺮ ﭤﻴﻮﻥ ﺁﻫﻦ‪ .‬ﭼـﺎﻧﻬﻮﻥ ﺟـﻮ ﺩ ﻭ ﻣـﻮﻫﻦ ﺟـﻲ ﺩ ﻱ ﺟـﻮ ﻫـﻢ ﺍﺛـﺮ‬ ‫ﺁﻫﻲ‪.‬‬

‫ﺣﻮﺍﻻ ۽ ﺳﻤﺠﻬﺎﮢﻴﻮﻥ‬

‫‪.4‬‬ ‫‪.5‬‬ ‫‪.6‬‬ ‫‪.7‬‬

‫‪Sorly, H.T, “Sind Gazetteer” P-112‬‬

‫‪1.‬‬

‫‪Pithawala, “Historical Geography of Sind” P-34‬‬

‫‪2.‬‬

‫‪Pithawala, P-34‬‬

‫‪3.‬‬

‫ﻟﺌﻤﺒﺮ ‪ ،‬ﺍﻳﭿ‪ .‬ﻲ‪“ ،‬ﺳﻨﮅ ﻣﺴﻠﻢ ﻓﺘﺢ ﮐﺎﻥ ﺍﮖ” ﺹ‪84 -‬‬ ‫ﻟﺌﺒﺮ ‪ ،‬ﺳﺎﮘﻴﻮ‪ ،‬ﺹ‪88 -‬‬ ‫ﺻﺪﻳﻘﻲ‪“ ،‬ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﺳﭝﻴﺘﺎ” ﺹ‪53 -‬‬ ‫ﺻﺪﻳﻘﻲ‪ ،‬ﺹ‪53-52-‬‬ ‫‪Sorly, P-317‬‬

‫‪.9‬‬

‫‪8.‬‬

‫ﺍﻻﻧﺎ‪ ،‬ﻏﻼﻡ ﻋﻠﻲ‪“ ،‬ﺍﭠﺎ ﻣﻴﻨﻬﻦ ﻣﻠﻴﺮ”‪ ،‬ﺹ‪101-92 -‬‬ ‫‪Sorly, P-318‬‬

‫‪.11‬‬ ‫‪.12‬‬

‫ﻟﺌﻤﺒﺮ ‪ ،‬ﺹ‪57-‬‬ ‫ﺻﺪﻳﻘﻲ‪ ،‬ﺹ‪53-52-‬‬

‫‪.15‬‬

‫ﻟﺌﻤﺒﺮ ‪ ،‬ﺹ‪38-39-‬‬

‫‪Sorly, P-317‬‬

‫‪13.‬‬

‫‪Sorly, P-318‬‬

‫‪14.‬‬

‫‪Daily Dawn, January 23rd, 2016‬‬

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‫‪10.‬‬

‫‪16.‬‬

‫‪ .6‬ﮘﺎ ﻫﻮ ﭜ ﻭ‬ ‫ﮘﺎ ﻫﻮ ﭜ ﻭ‪ ،‬ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﺟﻮ ﻫ ﺍﻫﻢ ﻫﻨﮅ ﺁﻫﻲ‪ .‬ﺍﭲ ﮐﺎﻥ‬ ‫ﻲ ‪ 5‬ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﮖ ۾ ﻫﻲ ُء ﻫ ﻣﺸﻬﻮﺭ ﻭﺍﭘﺎﺭﻱ ﺷﻬﺮ ﻫﻴﻮ ۽ ﻫﺘﺎﻥ ﻣﺎﻝ ﻧﻪ ﺻﺮﻑ ﺳﻨﮅﻭ‬ ‫ﺳﭝﻴﺘﺎ ﺟﻲ ﭔﻴﻦ ﺷﻬﺮﻥ ﺍﻧﻬﻦ ﻭﻳﻨﺪﻭ ﻫﻮ‪ ،‬ﭘﺮ ﻫﺘﺎﻥ ﺳﺎﻣﻮﻧ ﻱ ﭔﻴ ﺍ ﻣﺎﻝ ﺳﺎﻥ ﭜﺮﺟﻲ‪،‬‬ ‫ﻣﻴﺴﻮﭘﻮ ﻴﻤﺎ )ﻋﺮﺍﻕ( ۽ ﻣﺼﺮ ﻻ ِء ﺭﻭﺍﻧﺎ ﭤﻴﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻫﻲ ﺷﻬﺮ ﺍﻥ ﻭﺍﭘﺎﺭﻱ ﺭﺳﺘﻲ ﺗﻲ ﻫﻴﻮ‪،‬‬ ‫ﺟﻨﻬﻦ ﺗﺎﻥ ﻫ ﺍﭘﺎ‪ ،‬ﻣﻮﻫﻦ ۽ ﻣﻨ ﻳﮕ ﺟﺎ ﻭﺍﭘﺎﺭﻱ ﭘﻨﻬﻨﺠﻮ ﻣﺎﻝ ﮐﮣﻲ ﻟﻮﭤﻞ‪ ،‬ﺭﻧﮕﭙﻮﺭ ۽‬ ‫ﺳﻮﻣﻨﺎﭢ ﺳﻤﻴﺖ ﭿ ۽ ﺎﭠﻴﺎﻭﺍ ﺟﻲ ﺑﻴﻦ ﺷﻬﺮﻥ ﺍﻧﻬﻦ ﻭﻳﻨﺪﺍ ﻫﺌﺎ‪ (1) .‬ﻫﻲ ُء ﺷﻬﺮ ﻧﻪ‬ ‫ﺻﺮﻑ ﺑﺤﺮﻱ ﭘﺮ ﺑﺮﻱ ﻟﺤﺎﻅ ﮐﺎﻥ ﺑﻪ ﻭﺍﭘﺎﺭ ﺟﻲ ﻋﺮﻭﺝ ﺗﻲ ﻫﻴﻮ‪ .‬ﺑﺮﻱ ﻟﺤﺎﻅ ﮐﺎﻥ ﺍﻥ ﺮﻱ‬ ‫ﺟﻮ ﺑﻠﻮﭼﺴﺘﺎﻥ ﻭﺍﺭﻱ ﻃﺮﻑ ﮐﺎﻥ ﺍﻳﻨﺪ ﻭﮢﺠﺎﺭ ﻲ ﻭﺍ ‪ ،‬ﺟﻴ ﺎ ﻣﻨﮁﺮ ﮂﻧﮃ ﺟﻲ ﭜﺮﺳﺎﻥ‬ ‫ﻟﻨﮕﻬﻨﺪﻱ ﻫﺌﻲ‪ ،‬ﺍﻫﺎ ﭘﮡ ﮘﺎ ﻫﻲ ﭜ ﻱ ﻭ ﺎﻥ ﮔﺬﺭﻱ ﻟﻮﭤﻞ ﻃﺮﻑ ﻭﻳﻨﺪﻱ ﻫﺌﻲ ۽ ﭔﻴﻮ ﺑﺮﻱ ﺭﺳﺘﻮ‬ ‫ﺭﭒ ﻳﭥ ﻱ‪ ،‬ﻮ ﺟﻲ ۽ ﭼﺎﻧﻬﻮﻥ ﺟﻲ ﺩ ﻱ ﮐﺎﻥ ﭤﻴﻨﺪﻭ ﻫﺘﻲ ﭘﻬﭽﻨﺪﻭ ﻫﻮ‪ .‬ﺑﺤﺮﻱ ﻟﺤﺎﻅ‬ ‫ﮐﺎﻥ ﻫﺎ ﻭ ﺩﺭﻳﺎﻫﻪ ﮘﺎ ﻫﻲ ﭜ ﻱ ﮐﺎﻥ ﺠﻬﻪ ﭘﻨﮅ ﺗﻲ ﻭﻫﻨﺪﻭ ﻫﻮ‪ (2) .‬ﺟﻨﻬﻦ ﺟﻲ ﺭﺳﺘﻲ‬ ‫ﺎﻟﻲ ﺑﻨﮕﻦ‪ ،‬ﻋﺎﻟﻤﮕﻴﺮ ﭘﻮﺭ‪ ،‬ﻫ ﺍﭘﺎ ۽ ﺭﺣﻤﺎﻥ ﮘ ﻫﻲ َء ﺟﺎ ﻭﺍﭘﺎﺭﻱ ﭔﻴ ﻳﻦ ۾ ﺳﻔﺮ ﺮﻱ ﻫﺘﻲ‬ ‫ﭘﻬﭽﻨﺪﺍ ﻫﺌﺎ ۽ ﭘﻮ ِء ﺳﻤﻨ ﺭﺳﺘﻲ ﭔﺎﻫﺮ ﻭﻳﻨﺪﺍ ﻫﺌﺎ‪.‬‬ ‫ﮘﺎ ﻫﻲ ﭜ ﻱ ﺟﺎ ﺁﺛﺎﺭ‪ ،‬ﭤﺮﭘﺎﺭ ﺮ ﺿﻠﻌﻲ ﺟﻲ ﻣﭡﻲ ﺗﻌﻠﻘﻲ ۾ ﺁﻫﻦ‪ .‬ﺟﻨﻬﻦ ﺟﻲ‬ ‫ﮐﻮ ﺎﺋﻲ ﭘﺎ ﺴﺘﺎﻥ ﺟﻲ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﻭﺍﺭﻱ ﻣﺎﻫﺮ ﻣﺤﻤﺪ ﺷﺮﻳﻒ ‪1972‬ﻉ ۾ ﺮﺍﺋﻲ‪ .‬ﻫﻦ‬ ‫ﻗﺪﻳﻢ ﺷﻬﺮ ﺟﺎ ﺁﺛﺎﺭ ‪ 6-5‬ﺍﻳ ﻥ ﺟﻲ ﻭﺳﻴﻊ ﺍﻳﺮﺍﺿﻲ َء ﺗﻲ ﭘﮑ ﻳﻞ ﺁﻫﻦ ۽ ﺩ ﻱ ﺟﻲ ﺳﻤﻨ ﺟﻲ‬ ‫ﺳﻄﺢ ﮐﺎﻥ ﺍﻭﭼﺎﺋﻲ ‪ 25‬ﻓﻮ ﮐﻦ ﻣﭥﻲ ﺁﻫﻲ‪ .‬ﻫﻲ ُء ﭜ ﻭ ﭔﻦ ﺣﺼﻦ ۾ ﻭﺭﻫﺎﻳﻞ ﺁﻫﻲ‪ .‬ﻫ‬ ‫ﺣﺼﻮ ﻣﻴﺪﺍﻥ ۾ ﺍﮘﺘﻲ ﻧ ﺘﻞ ﭘﻴ ﺗﻲ ﺁﻫﻲ ۽ ﭔﻴﻮ ﺣﺼﻮ ﺍﻧﻬﻲ َء ﻣﻴﺪﺍﻥ ۾ ﻓﺮﻻﻧﮓ ﮐﻦ‬ ‫ﻮ ﺟﺎ ﺁﺛﺎﺭ ﻣﻠﻴﺎ ﺁﻫﻦ‪ ،‬ﺟﻨﻬﻦ ﺑﺎﺑﺖ ﻣﺎﻫﺮ‬ ‫ﭙﺮ ﮐﺎﻥ ﺍﻧﺪﺭ ﺑﻴﭡﻞ ﺁﻫﻲ‪ .‬ﻫﻦ ﭜ ﻱ ۾ ﻫ‬ ‫ﭼﻮﻥ ﭤﺎ ﺗﻪ ﺍﻫﻮ ﭘﻮ ِء ﺟﻲ ﺯﻣﺎﻧﻲ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻲ ﭤﻮ‪ ،‬ﭘﺮ ﻮ ۾ ﭘﮑ ﻳﻞ ﭠﻴ ﺮﺍ ﺍﻥ ﺭﺍ ِء‬ ‫ﮐﻲ ﺷ ۾ ﺗﺒﺪﻳﻞ ﺮﻱ ﭤﻮ‪ .‬ﮀﻮ ﺟﻮ ﻮ ﻭ ﺎﻥ ﻣﻠﻴﻞ ﭤﺎﻧﻮﻥ ﺟﺎ ﭘﺮﺯﺍ ۽ ﭠ ﺮﻳﻮﻥ ﺳﻨﮅﻭ‬ ‫ﺳﭝﻴﺘﺎ ﺟﻲ ﻣﻠﻴﻞ ﺑﺎﻗﻴﺎﺕ ﺳﺎﻥ ﺗﻌﻠﻖ ﺭﮐﻦ ﭤﻴﻮﻥ‪ .‬ﮘﺎ ﻫﻲ ﭜ ﻱ ﻣﺎﻥ ﻣﻠﻴﻞ ﭠ ﺮ ﺟﺎ ﭤﺎﻧﻮﻥ‬ ‫ﻫﻮﺑﻬﻮ ﺍﻧﻬﻦ ﭤﺎﻧﻮﻥ ﺳﺎﻥ ﻣﺸﺎﺑﻬﺖ ﺭﮐﻦ ﭤﺎ‪ ،‬ﺟﻴ ﻲ ﺍﮖ ﺍﻭﻟﻬﻪ ﺳﻨﮅ ﺟﻲ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﺟﻲ‬ ‫ﺑﺴﺘﻴﻦ ﻣﺎﻥ ﻣﻠﻲ ﭼ ﺎ ﺁﻫﻦ‪ .‬ﺍﻥ ﺮﻱ ﻣﻠﻴﻞ ﻮ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﻭﺍﺭﺛﻦ ﺟﻲ ﻣﺤﻨﺖ ۽‬ ‫ﺟﺪﻭﺟﻬﺪ ﺟﻮ ﻧﺘﻴﺠﻮ ﺁﻫﻲ‪.‬‬ ‫ﮘﺎ ﻫﻲ ﭜ ﻱ ﺟﻮ ﻣﭥﺎﮀﺮﻭ ﺳﭵﻮ ﭠ ﺮﻥ ﺟﻲ ﭜﻮﺭ ۽ ﭘ ﻞ ﻣ ﻲ َء ﺟﻲ ﺩﺯ ﺳﺎﻥ‬ ‫ﮘﺎ ﻫﻮ ﻟﮙﻮ ﭘﻴﻮ ﺁﻫﻲ‪ .‬ﺟﻨﻬﻦ ﻣﺎﻥ ﻫﺘﺎﻥ ﺟﻲ ﺭﻫﻮﺍﺳﻴﻦ ﺟﻲ ﭠ ﺮ ﺟﻲ ﭤﺎﻧﻮﻥ ﭠﺎﻫﮡ ۽ ﭘ ﻴﻦ‬ ‫ﺳﺮﻥ ﺳﺎﻥ ﮔﻬﺮﻥ ﺟﻮ ﮠ ﺟﻲ ﻣﻬﺎﺭﺕ ۽ ﺎﺭﻳﮕﺮﻱ ﺟﻮ ﭘﺨﺘﻮ ۽ ﭼ ﻮ ﺛﺒﻮﺕ ﻣﻠﻲ ﭤﻮ‪ .‬ﻫﻦ‬ ‫ﻗﺪﻳﻢ ﺁﺛﺎﺭ ﻣﺎﻥ ﺑﺎﻗﻴﺎﺗﻲ ﮐﻮﺟﻨﺎ ﻨﺪ ﻣﺎﻫﺮﻥ ﮐﻲ ﻨﮕﺮ ﭤﺎﻧﻮﻥ ﺟﻲ ﮔﻬﮣﺎﺋﻲ‪ ،‬ﭠ ﺮ ﺟﺎ ﻨﮕﮡ‪،‬‬ ‫ﭼﻘﻤﻘﻲ ﭘﻬﮡ ﺟﺎ ﮄﺍﺭ ﻭﺍﺭﺍ ﺍﻭﺯﺍﺭ‪ ،‬ﺎﻣﻲ ﺟﻲ ﺎﻧ ﻦ ﺟﺎ ﻮ ﺎ ﺗﻮ ﻱ ﮘﺮﻳﻞ ﭘﺮ ﺍﮠ ﺳﻮﮄﻳﻞ ﮄﺍﺗﻮ‬ ‫ﺟﺎ ﻧﻨﮃﺍ ﻧﻨﮃﺍ ﮘﻨ ﺍ ﭘﮡ ﻫﭣ ﺁﻳﺎ ﺁﻫﻦ‪ (3) .‬ﮘﺎ ﻫﻲ ﭜ ﻱ ﺟﻲ ﺁﺱ ﭘﺎﺱ ۾ ﻮ ﺑﻪ ﺍﻫ ﻭ ﻫﻨﮅ ﻧﻪ‬ ‫ﻣﻠﻴﻮ ﺁﻫﻲ‪ ،‬ﺟﺘﺎﻥ ﭼﻘﻤﻘﻲ ﭘﻬﮡ ﻫﭣ ﺍﻳﻨﺪﻭ ﻫﺠﻲ‪ .‬ﺍﻥ ﺮﻱ ﭼﻘﻤﻘﻲ ﭘﻬﮡ ﺿﺮﻭﺭ ﺭﻭﻫ ﻱ َء‬ ‫ﻣﺎﻥ ﻮ ﺟﻲ َء ﺟﺎ ﺑﺎﺷﻨﺪﺍ ﻫﺘﻲ ﺁﮢﻴﻨﺪﺍ ﻫﻮﻧﺪﺍ‪ .‬ﻳﺎ ﻭﺭﻱ ﺎﻟﻲ ﺑﻨﮕﻦ‪ ،‬ﻫ ﺍﭘﺎ‪ ،‬ﺳﺮﻱ ﻮﻻ ﺟﺎ‬ ‫ﺍﻳﻨﺪ ﻣﺴﺎﻓﺮ ﺟﻴ ﻲ ﺭﻭﻫ ﻱ ﺭﺳﺘﻲ ﻫﻴ ﺍﻧﻬﻦ ﺍﻳﻨﺪﺍ ﻫﻮﻧﺪﺍ‪ ،‬ﺍﻧﻬﻦ ﺍﻫﻲ ﭼﻘﻤﻘﻲ ﭘﻬﮡ ﻳﺎ‬ ‫ﺍﻭﺯﺍﺭ ﻫﺘﻲ ﺁﻧﺪﺍ ﻫﻮﻧﺪﺍ‪ .‬ﮀﻮ ﺟﻮ ﭼﻘﻤﻘﻲ ﭘﻬﮡ ﻣﻠﮡ ﺟﻮ ﻭﻳﺠﻬﻲ ۾ ﻭﻳﺠﻬﻮ ﻫﻨﮅ ﺭﻭﻫ ﻱ ﻭﺍﺭﺍ‬ ‫ﺋﻲ ﺮ ﺁﻫﻦ‪.‬‬

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‫ﮘﺎ ﻫﻲ ﭜ ﻱ ﺟﺎ ﺭﻫﻮﺍﺳﻲ‪ ،‬ﺟﻴ ﻲ ﻧﻪ ﺻﺮﻑ ﭠ ﺮ ﺟﺎ ﻋﻤﺪﺍ ﭤﺎﻧﻮﻥ ﭠﺎﻫﻴﻨﺪﺍ ﻫﺌﺎ ۽‬ ‫ﭘﭥﺮ ﺟﻲ ﺍﻭﺯﺍﺭﻥ ﮐﻲ ﺍﺳﺘﻌﻤﺎﻝ ۾ ﺁﮢﻴﻨﺪﺍ ﻫﺌﺎ‪ ،‬ﭘﺮ ﺍﻥ ﺳﺎﻥ ﮔ ﮄﺍﺗﻮ ﮘﺎﺭﻱ ﺍﻧﻬﻦ ﻣﺎﻥ ﭘﮡ ﮄﺍﺕ‬ ‫ﺟﺎ ﺍﻭﺯﺍﺭ ﭠﺎﻫﻴﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻫﻮ ﭘﻨﻬﻨﺠﻲ ﭤﺎﻧﻮﻥ ﺗﻲ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﺭﻫﻮﺍﺳﻴﻦ ﻭﺍﻧﮕﺮ‬ ‫ﭼ ﺴﺎﻟﻲ ﻨﺪﺍ ﻫﺌﺎ ۽ ﻋﺠﻴﺐ ﻗﺴﻢ ﺟﻲ ﭼ ﻦ ۽ ﮔﻠﻦ ﺳﺎﻥ ﺍﻧﻬﻦ ﮐﻲ ﺧﻮﺑﺼﻮﺭﺗﻲ ﺑﺨﺸﻴﻨﺪﺍ‬ ‫ﻫﺌﺎ‪ .‬ﻫﻮ ﻟﻄﻴﻒ ﻓﻦ ﺳﺎﻥ ﺧﺎﺹ ﺫﻭﻕ ﺭﮐﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻫﻮ ﭤﺎﻧﻮﻥ ﺗﻲ ﻭﮠ ﮡ ﻧﻘﺶ ﻨﺪﺍ ﻫﺌﺎ ۽‬ ‫ﺍﻧﻬﻦ ۾ ﻭﮄﻳ ﺩﻟﭽﺴﭙﻲ ﭘﺌﺪﺍ ﺮﮠ ﻻ ِء ﭤﺎﻧﻮﻥ ﮐﻲ ﺭﻧﮕﻴﻦ ﭘﮡ ﻨﺪﺍ ﻫﺌﺎ‪ (4) .‬ﺍﻥ ﮘﺎﻟﻬﻪ ﺟﻲ‬ ‫ﺗﺼﺪﻳﻖ ﮘﺎ ﻫﻲ ﭜ ﻱ ﺗﺎﻥ ﻣﻠﻴﻞ ﺍﻫﻲ ﭴ ﺴﺎﻟﻲ َء ﻭﺍﺭﺍ ﭤﺎﻧﻮﻥ ۽ ﭠ ُ ﺮﻳﻮﻥ ﺁﻫﻦ‪ ،‬ﺟﻦ ﺗﻲ‬ ‫ﺷ ﻠﻴﻮﻥ ﭠﻬﻴﻞ ﺁﻫﻦ‪ .‬ﺳﻨﺪﻥ ﭤﺎﻧﻮﻥ ﺟﻮ ﺭﻧﮓ ﮔﻬﺎ ﻮ ﺧﺎ ُ ﻲ ﺁﻫﻲ ۽ ﺍ ﺮﻳﻞ ﻭﮢﻦ ۾ ﺧﺎﺹ‬ ‫ﻭﮠ ﮐﺠﻲ َء ﺟﻮ ﺁﻫﻲ‪ .‬ﻣﭥﺌﻴﻦ ﻗﺴﻢ ﺟﺎ ﭤﺎﻧﻮﻥ ﭜﺮ ﻭﺍﺭﻱ ﺍﭘﭕﻴ ﺗﺎﻥ ﺑﻪ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻫﻦ ﭜ ﻱ‬ ‫ﻣﺎﻥ ﻣﻠﻴﻞ ﺑﺎﻗﻴﺎﺕ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﻣﻌﺎﺷﺮﺕ ۽ ﺗﻤﺪﻥ ﺗﻲ ﺧﺎﺻﻮ ﻣﻮﺍﺩ ﻣﻬﻴﺎ ﺮﻱ ﺋﻲ ﭤﻲ‪.‬‬

‫ﺣﻮﺍﻻ ۽ ﺳﻤﺠﻬﺎﮢﻴﻮﻥ‬ ‫‪Mughal, M.R, “Present state of Research on the‬‬ ‫‪Indus valley Civilization” Karachi, 1973, P-3‬‬

‫‪1.‬‬

‫‪2.‬‬ ‫”‪Lambrick, H.T, “Sindh before Muslim Conquest‬‬ ‫‪1973, P-64‬‬

‫‪.3‬‬ ‫‪.4‬‬

‫ﻟﺌﻤﺒﺮ ‪ ،‬ﺍﻳﭿ‪ .‬ﻲ‪“ ،‬ﺳﻨﮅ ﻫ ﻋﺎﻡ ﺟﺎﺋﺰﻭ” ﺹ‪149 -‬‬ ‫ﺳﺎﮘﻴﻮ‪ ،‬ﺹ‪149 -‬‬

‫‪ .7‬ﻧﻬ ﻮ‬ ‫ﻧﻬ ﻮ‪ ،‬ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﺟﻲ ﺩﻭﺭ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﺷﻬﺮ ﻫﻴﻮ‪.‬‬ ‫ﺟﻨﻬﻦ ﺟﺎ ﺁﺛﺎﺭ ﺿﻠﻌﻲ ﭤﺮﭘﺎﺭ ﺮ ﺟﻲ ﻋﻤﺮ ﻮ ﺗﻌﻠﻘﻲ ۾ ﻫﺎ ﻱ ﺩﺭﻳﺎﻫﻪ ﺟﻲ ﺍﭜﺮﻧﺪﻱ‬ ‫ﭗ ﺗﻲ ﻣﻠﻴﺎ ﺁﻫﻦ‪ (1) .‬ﻧﻬ ﻮ ﮐﮡ ﺳﻨﮅ ﺟﻮ ﺳﺎﻣﻮﻧ ﻱ ﮀﻴ ﻱ ﻭﺍﺭﻭ ﺷﻬﺮ ﻫﻴﻮ‪ .‬ﮀﻮ ﺟﻮ ﺍﻥ‬ ‫ﺩﻭﺭ ۾ ﺳﻤﻨ ﺟﻮ ﻨﺎﺭﻭ ﻧﻬ ﻲ ﻭ ﻫﻴﻮ ۽ ﺳﻤﻨ ﺟﻮ ﭘﺎﮢﻲ ﻧﻬ ﻲ ﺷﻬﺮ ﺟﻲ ﭙﺮﻥ ﮐﻲ‬ ‫ﮀﻬﻨﺪﻭ ﻫﻮ‪ .‬ﭘﻮ ِء ﺎﻓﻲ ﻋﺮﺻﻮ ﮔﺬﺭﮠ ﺑﻌﺪ ﺳﻤﻨ ﻫﻴﭟ ﻟﻬﻲ ﻭﻳﻮ ۽ ﺍﭲ ﻧﻬ ﻲ ﮐﺎﻥ ﻮﻫﻦ‬ ‫ﺗﻲ ﺁﻫﻲ‪ .‬ﻧﻬ ﻮ ﺳﺎﻣﻮﻧ ﻱ ﻨﺎﺭﻱ ﻭﺍﺭﻭ ﺷﻬﺮ ۽ ﺩﺭﻳﺎﻫﻲ ﭘﺘﮡ ﻫﺠﮡ ﺮﻱ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ‬ ‫ﺭﻳﺎﺳﺖ ﻻ ِء ﻭ ﻱ ﺍﻫﻤﻴﺖ ﺭﮐﻨﺪ ﻫﻴﻮ‪ .‬ﺍﺗﺮ ﺳﻨﮅ ﺟﺎ ﭔﻴ ﺍ ۽ ﺟﻬﺎﺯ ﺳﺮﻱ ﻮﻻ‪ ،‬ﻫ ﺍﭘﺎ‪ ،‬ﺎﻟﻲ‬ ‫ﺑﻨﮕﻦ ۽ ﭔﻴﻦ ﺷﻬﺮﻥ ﻣﺎﻥ ﻫﺎ ﻱ ﺩﺭﻳﺎﻫﻪ ﺭﺳﺘﻲ ﻫﺘﻲ ﻣﺎﻝ ﺁﮢﻴﻨﺪﺍ ﻫﺌﺎ‪ ،‬ﺟﻴ ﻮ ﻭﺭﻱ‬ ‫ﺳﺎﻣﻮﻧ ﻱ ﺑﻨﺪﺭﮔﺎﻫﻪ ﺭﺳﺘﻲ ﭔﺎﻫﺮﻳﻦ ﻣﻠ ﻦ ﺍﻧﻬﻦ ﻭﻳﻨﺪﻭ ﻫﻮ‪ .‬ﻧﻬ ﻮ ﺳﻤﻨ ﺟﻲ ﮐﺎﺭﻱ َء ﺗﻲ‬ ‫ﻫﺠﮡ ﺮﻱ ﺟﻠﺪﻱ ﺗﺮﻗﻲ ﺮﮠ ﻟﮙﻮ ۽ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ َء ﺟﻲ ﺍﻫﻢ ﺷﻬﺮﻥ ۾ ﺷﻤﺎﺭ ﭤﻴﮡ ﻟﮙﻮ‪.‬‬ ‫ﺍﻳﭿ ﻲ ﻟﺌﻤﺒﺮ ﻫﻦ ﺷﻬﺮ ﺑﺎﺑﺖ ﭼﻮﻱ ﭤﻮ ﺗﻪ‪ “ ،‬ﻫﻦ ﻭﺳﻨﺪﻱ َء ﺟﺎ ﻣﺎﮢﻬﻮ ﻫﺎ ﻱ ﺩﺭﻳﺎﻫﻪ ﻣﺎﻥ‬ ‫ﭘﻨﻬﻨﺠﻮﻥ ﭔﻴ ﻳﻮﻥ ﺎﻫﻲ ﻣﭥﻴﻦ ﺳﻨﮅ ﻱ ﺍﻳﻨﺪﺍ ﻫﺌﺎ ۽ ﭘﻨﻬﻨﺠﻲ ﺷﻬﺮ ﻣﺎﻥ ﻫﻴﭟ ﺳﻤﻨ ﺭﺳﺘﻲ‬

‫‪73‬‬

‫ﭔﻴﻦ ﻣﻠ ﻦ ﺳﺎﻥ ﺑﻪ ﻭﺍﭘﺎﺭ ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻧﻬ ﻲ ﺟﻲ ﺑﻨﺪﺭﮔﺎﻫﻪ ﮐﺎﻥ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﺎ ﻣﺎﮢﻬﻮ ﭔﺎﻫﺮﻳﻦ‬ ‫ﻣﻠ ﻦ ﺍﻧﻬﻦ ﺳﻔﺮ ﺮﻱ ﻭﻳﺎ‪”.‬‬ ‫ﻧﻬ ﻲ ﺟﻮ ﺷﻬﺮ ﺳﻤﻨ ﺟﻲ ﻣﭥﺎﮀﺮﻱ ﮐﺎﻥ ﺭﮘﻮ ‪ 15‬ﻓﻮ ﻣﭥﻲ ﺁﻫﻲ‪ (2) .‬ﻧﻬ ﻲ ﺟﺎ‬ ‫ﺁﺛﺎﺭ ﭔﻦ ﺩﻭﺭﻥ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﺁﻫﻦ ۽ ﺍﻫﻲ ﺁﺛﺎﺭ ﭔﻦ ﺩ ﻥ ﺗﻲ ﭔﮅﻝ ﺁﻫﻦ‪ .‬ﻫ ﺍﻭﭜﺎﺭﻭﻥ‬ ‫ﺩ ﻭ ۽ ﭔﻴﻮ ﺍﻭﻻﻫﻮﻥ‪ .‬ﺍﻟﻬﻨﺪﻱ ﻃﺮﻑ ﻭﺍﺭﻭ ﺩ ﻭ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﺩﻭﺭ ﺟﻮ ﺁﻫﻲ‪ ،‬ﺟ ﻫﻦ ﺗﻪ‬ ‫ﺍﭜﺮﻧﺪﻭ ﻭﻳﺠﻬ ﺟﻲ ﺗﺎﺭﻳﺨﻲ ﺩﻭﺭ ﺟﻮ ﺁﻫﻲ‪(3) .‬‬ ‫ﻧﻬ ﻲ ﻣﺎﻥ ﮘﺎ ﻫﻲ ﺭﻧﮓ ﺟﺎ ﭤﺎﻧﻮﻥ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺟﻦ ۾ ﭠ ﺮ ﺟﺎ ﭤﺎﻧﻮﻥ‪ ،‬ﻨﮕﮡ‪،‬‬ ‫ﻣﺴﺘﻄﻴﻞ‬ ‫ﺳ ﺎ‪ ،‬ﺭﺍﻧﺪﻳ ﺎ‪ ،‬ﺑﻴﻞ ﮔﺎ ﻳﻮﻥ‪ ،‬ﻣ ﻲ َء ﺟﺎ ﭰﻴﭥﺎ ۽ ﺯﻳﻮﺭ ﺷﺎﻣﻞ ﺁﻫﻦ‪ .‬ﻫﺘﺎﻥ ﻫ‬ ‫ﺷ ﻞ ﺟﻲ ﻣﻬﺮ ﻟﮅﻱ ﺁﻫﻲ‪ .‬ﺟﻨﻬﻦ ﺗﻲ ﺗﺼﻮﻳﺮﻱ ﺭﺳﻢ ﺍﻟﺨﻂ ﺟﻮﻥ ﻲ ﻧﺸﺎﻧﻴﻮﻥ ُﺍ ﺮﻳﻞ‬ ‫ﺁﻫﻦ‪ (4) .‬ﺍﻫ ﻥ ﺋﻲ ﺣﺮﻓﻦ ﻭﺍﺭﻱ ﻣﻬﺮ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻣﺎﻥ ﭘﮡ ﻟﮅﻱ ﺁﻫﻲ‪.‬‬

‫ﺣﻮﺍﻻ ۽ ﺳﻤﺠﻬﺎﮢﻴﻮﻥ‬ ‫‪Baloch, N.A, “In Search of the Indus Culture Sites‬‬ ‫‪in Sind”, Bulletin of Institute of Sindhology,‬‬ ‫‪Jamshoro, Vol: III, July 1973, P-16‬‬

‫‪.2‬‬

‫‪1.‬‬

‫ﻟﺌﻤﺒﺮ ‪ ،‬ﺍﻳﭿ ﻲ‪“ ،‬ﺳﻨﮅ ﻫ ﻋﺎﻡ ﺟﺎﺋﺰﻭ” ﺹ‪149 -‬‬ ‫‪Baloch, N.A, P-16-17‬‬

‫‪3.‬‬

‫‪Same P-18‬‬

‫‪4.‬‬

‫‪ .8‬ﭤﺮ ﻱ ﮔﺠﻮ‬ ‫ﭤﺮ ﻱ ﮔﺠﻮ‪“ ،‬ﮘﻮﭠﺎﮢﻲ ﺛﻘﺎﻓﺖ” ﺟﻲ ﺩﻭﺭ ﺟﻮ ﻫ ﮘﻮﭞ ﺁﻫﻲ‪ .‬ﺟﻴ ﻮ ﭠ ﻲ ﺷﻬﺮ‬ ‫ﮐﺎﻥ ﻫﺎ ﻮ ﮐﻦ ﻣﻴﻞ ﺍﻭﻟﻬﻪ ﻃﺮﻑ ﺁﻫﻲ‪ .‬ﺁﺛﺎﺭ ﻗﺪﻳﻤﻪ ﺟﻲ ﻣﺎﻫﺮ ﺍﻳﭿ ﻲ ﺰﻧﺲ ﮐﻲ ﻫﺘﺎﻥ‬ ‫ﻧﺌﻴﻦ ﭘﭥﺮ ﻭﺍﺭﻱ ﺩﻭﺭ ﺟﻲ ﺁﺑﺎﺩﻱ َء ﺟﺎ ﺩﻟﭽﺴﭗ ﺁﺛﺎﺭ ﻣﻠﻴﺎ ﺁﻫﻦ‪ (1) .‬ﻫﻲ ُء ﮘﻮﭞ ﺍﻥ ﭔﻪ ﻭﺍ ﻲ ﺗﻲ‬ ‫ﺁﻫﻲ‪ ،‬ﺟﻴ ﻮ ﺳﺘ ﺎﺟﻦ ﺩﺭ‪ ،‬ﺑﺎﻻ ﻮ ‪ ،‬ﻋﺎﻟﻤﺎﮢﻮ ﮐﺎﻥ ﭤﻴﻨﺪﻭ‪ ،‬ﭤﺮ ﻱ ﮔﺠﻮ ﻭ ﺎﻥ ﻟﻨﮕﻬﻲ ﻧﻬ ﻲ‬ ‫۽ ﭿ ﺟﻲ ﭔﻴﻦ ﺷﻬﺮﻥ ﺍﻧﻬﻦ ﻭﭸﻲ ﭤﻮ‪ .‬ﻫﻲ ُء ﭔﻪ ﻭﺍ ﻮ ﺑﻪ ﻣﮑﻴﻪ ﻭﺍﭘﺎﺭﻱ ﺭﺳﺘﻮ ﻫﻮ‪ .‬ﺟﻨﻬﻦ‬ ‫ﺭﺳﺘﻲ ﺍﻭﻟﻬﻪ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﻣﻠ ﻦ ﺳﺎﻥ ﺎﭠﻴﺎﻭﺍ ۽ ﭿ ﺟﻮ ﺧﺸ ﻲ َء ﺭﺳﺘﻲ ﻭﺍﭘﺎﺭ‬ ‫ﻫﻠﻨﺪﻭ ﻫﻮ‪(2) .‬‬ ‫ﻮ‬ ‫ﻫﻲ ُء ﮘﻮﭞ ﺑﻪ ﻮ ﺟﻲ‪ ،‬ﻮﻫ ﺮﺍﺱ ﺑﭡﻲ ۽ ﮘﺎ ﻫﻲ ﭜ ﻱ ﻭﺍﻧﮕﺮ ﻫ‬ ‫ﺟﻲ ﺍﻧﺪﺭ ﺁﻫﻲ‪ .‬ﻫﻦ ﻗﻠﻌﻲ ﺟﻮﻥ ﭜﺘﻴﻮﻥ ﭔ ﻴﻮﻥ ﻫﺌﮡ ﺮﻱ ﺎﻓﻲ ﭤﻠﻬﻴﻮﻥ ﺁﻫﻦ‪ .‬ﻗﻠﻌﻲ ﺟﻮﻥ‬ ‫ﻤﺎﻧﻮﻥ ﺑﻬﺘﺮ ﻗﺴﻢ ﺟﻮﻥ ﭠﻬﻴﻞ ﺁﻫﻦ ۽ ﻗﻠﻌﻲ ﺟﻲ ﭼﻮ ﺍﺋﻲ ‪ 250‬ﻓﻮ ﺁﻫﻲ‪(3) .‬‬

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‫ﻫﺘﺎﻥ ﻣﻠﻴﻞ ﺍﻭﺯﺍﺭ ۽ ﭤﺎﻧﻮﻥ ﺍﻫ ﻱ ﺋﻲ ﻗﺴﻢ ﺟﺎ ﺁﻫﻦ‪ ،‬ﺟﻴ ﻲ ﻫﻦ ﮐﺎﻥ ﺍﮖ ﺁﻣﺮﻱ‬ ‫۽ ﺍﻥ ﺟﻲ ﻫﻢ ﺍﺛﺮ ﻫﻨﮅﻥ ﺗﺎﻥ ﻣﻠﻴﺎ ﺁﻫﻦ‪.‬‬

‫ﺣﻮﺍﻻ ۽ ﺳﻤﺠﻬﺎﮢﻴﻮﻥ‬ ‫”‪Pithawala, M.B, “Historical Geography of Sindh‬‬ ‫‪Institute of Sindhology, Jamshoro, P-32‬‬

‫‪.2‬‬

‫‪1.‬‬

‫ﻟﺌﻤﺒﺮ ‪ ،‬ﺍﻳﭿ ﻲ‪“ ،‬ﺳﻨﮅ ﻫ ﻋﺎﻡ ﺟﺎﺋﺰﻭ” ﺹ‪145-144 -‬‬ ‫‪Sorly, H.T, “Gazetteer of Sind” P-112‬‬

‫‪3.‬‬

‫‪ .9‬ﻮﻫﺘﺮﺍﺵ ﺑﭡﻲ‬ ‫ﻮﻫﺘﺮﺍﺵ ﺑﭡﻲ ﺟﺎ ﻗﺪﻳﻢ ﺁﺛﺎﺭ ﺿﻠﻌﻲ ﺩﺍﺩﻭ ۾ ﮐﻴﺮﭤﺮ ﺟﺒﻞ ﺟﻲ ﭿ ۾ ﺮﭼﺎﺕ‬ ‫ﮐﺎﻥ ‪ 10‬ﻠﻮﻣﻴ ﺮ ﺍﺗﺮ ﺍﻭﻟﻬﻪ ﻃﺮﻑ ﺁﻫﻦ‪ .‬ﻫﻦ ﺑﺴﺘﻲ َء ﺟﻲ ﭼﻮﮎ ﭼ ﺎﺱ ۽ ﮐﻮ ﺎﺋﻲ ﻗﺪﻳﻢ‬ ‫ﺁﺛﺎﺭﻥ ﺟﻲ ﻣﺎﻫﺮ ﺍﻳﻦ ﺟﻲ ﻣﺠﻤﻌﺪﺍﺭ ﺮﺍﺋﻲ‪ .‬ﺩ ﻱ ﺟﻲ ﮐﻮ ﺎﺋﻲ ﻣﺎﻥ ﻣﻌﻠﻮﻡ ﭤﻴﻮ ﺁﻫﻲ ﺗﻪ‬ ‫ﻫﻲ ُء ﻗﺪﻳﻢ ﻣﺎﮖ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﺷﺮﻭﻋﺎﺗﻲ ﺩﻭﺭ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﺁﻫﻲ ۽ ﻫﻲ َء ﺑﺴﺘﻲ‬ ‫ﺳﻨﮅ ۽ ﺑﻠﻮﭼﺴﺘﺎﻥ ۾ ﻣﻠﻴﻞ “ﮘﻮﭠﺎﮢﻲ ﺛﻘﺎﻓﺖ” ﺟﻲ ﺯﻣﺎﻧﻲ ﺟﻲ ﺁﻫﻲ‪(1) .‬‬ ‫ﻮﻫﺘﺮﺍﺵ ﺑﭡﻲ‪ ،‬ﺍﻥ ﺍﻫﻢ “ﻭﮢﺠﺎﺭ ﻲ ﻭﺍ ” ﺗﻲ ﺁﻫﻲ‪ ،‬ﺟﻴ ﺎ ﺑﻠﻮﭼﺴﺘﺎﻥ ۽ ﺳﻨﮅ‬ ‫ﮐﻲ ﮘﻨ ﻱ ﭤﻲ‪ .‬ﻗﺪﻳﻢ ﺩﺅﺭ ۾ ﻫﻦ ﻭﺍ ﺗﺎﻥ ﺑﻠﻮﭼﺴﺘﺎﻥ ۽ ﺳﻨﮅ ﺟﻲ ﺷﻬﺮﻥ ﺍﻧﻬﻦ ﺍﻳﻨﺪ‬ ‫ﻭﻳﻨﺪ ﻗﺎﻓﻼ ﻟﻨﮕﻬﻨﺪﺍ ﻫﺌﺎ ۽ ﺍﻧﻬﻦ ﻗﺎﻓﻠﻦ ﺟﻲ ﻣﻨﺰﻝ ﻫﻦ ﺋﻲ ﺑﺴﺘﻲ ۾ ﭤﻴﻨﺪﻱ ﻫﺌﻲ‪ (2) .‬ﮀﻮ‬ ‫ﺟﻮ ﻫ ﺗﻪ ﺍﻫﺎ ﺍﻥ ﻭﺍﭘﺎﺭﻱ ﺭﺳﺘﻲ ﺟﻲ ﺍﻫﻢ ۽ ﺧﺎﺹ ﺟﮙﻬﻪ ﻫﺌﻲ‪ ،‬ﺟﺘﺎﻥ ﻭﺍﭘﺎﺭﻱ ﭘﻨﻬﻨﺠﻮ‬ ‫ﺳﻴﮅﻭ ﺳﺎﻣﺎﻥ ﻭﭠﻲ‪ ،‬ﺍﮘﺘﻲ ﺟﻲ ﺳﻔﺮ ﻻ ِء ﭘﻮﺭﻱ ﺗﻴﺎﺭﻱ ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﭔﻴﻮ ﺗﻪ ﻫﻲ ﻫﻨﮅ ﺍﻥ ﻻ ِء ﺑﻪ‬ ‫ﺍﻫﻢ ﻫﻴﻮ ﺟﻮ ﻫﺘﻲ ﺳﺎﻣﺎﻥ ﺟﻲ ﻣ ﺎ ﺳ ﺎ ﭤﻴﻨﺪﻱ ﻫﺌﻲ ۽ ﻭﺍﭘﺎﺭﻱ ﭘﻨﻬﻨﺠﻮ ﻣﺎﻝ ﭔﺌﻲ ﻣﻠ ﻲ‬ ‫ﺣﺼﻲ ﺍﻧﻬﻦ ﻭﻳﻨﺪ ﻥ ﺟﻲ ﺣﻮﺍﻟﻲ ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻫﻲ َء ﻭﺳﻨﺪﻱ ﺍﻥ ﺟﮙﻬﻪ ﺗﻲ ﺍﻥ ﻻ ِء ﺑﻪ ﺍﻫﻢ ﻫﺌﻲ‬ ‫ﺗﻪ ﻋﻼﺋﻘﻲ ﻣﺎﻥ ﻟﻨﮕﻬﻨﺪ ﻗﺎﻓﻠﻦ ﺟﻲ ﺣﻔﺎﻇﺖ ﭤﻲ ﺳﮕﻬﻲ ۽ ﻭﺍ ﺟﻲ ﺳﻼﻣﺘﻲ ﻻ ِء ﻫﺘﻲ ﺍﻫﻮ‬ ‫ﺍﻧﺘﻈﺎﻡ ﭤﻴﻞ ﻫﻮﻧﺪﻭ‪ .‬ﻭﺍﭘﺎﺭﻳﻦ ﺟﻲ ﺍﭺ ﻭﭶ ۽ ﺭﻫﮡ ﺮﻱ ﻫﻦ ﺷﻬﺮ ﭼﮝﻲ ﺗﺮﻗﻲ ﺌﻲ‪.‬‬ ‫ﺧﺎﺹ ﺮﻱ ﮐﻴﺮ ﭤﺮ ﺟﻲ ﭿ ۾ ﺟﻴ ﻲ ﺍﻥ ﺩﻭﺭ ﺟﺎ ﮘﻮﭞ ﻫﺌﺎ‪ ،‬ﺍﻧﻬﻦ ﻻ ِء ﻫﻲ ﺟﮙﻬﻪ ﻣﺮ ﺰ‬ ‫ﺟﻮ ﻢ ﻳﻨﺪﻱ ﻫﺌﻲ ۽ ﻫﻮ ﭘﻨﻬﻨﺠﻮ ﺳﻴﮅﻭ ﺳﺎﻣﺎﻥ ﻫﺘﺎﻥ ﮔﻬﺮﺍﺋﻴﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻫﺘﻲ ﺟﻲ ﻣﺎﮢﻬﻦ‬ ‫ﭘﻨﻬﻨﺠﻲ ﮔﺬﺭ ﺳﻔﺮ ﻻ ِء ﻣﺎﻝ ﮄﺍﺭﻳﻮ ۽ ﺍﻥ ﮐﺎﻥ ﺳﻮﺍ ِء ﺯﺭﺍﻋﺖ ﭘﮡ ﺳﻨﺪﻥ ﺧﺎﺹ ﺮﺕ ۾ ﺷﺎﻣﻞ‬ ‫ﻫﺌﻲ‪ .‬ﻫﺘﺎﻥ ﺟﺎ ﺭﻫﻮﺍﺳﻲ‪ ،‬ﻮﻫﺴﺘﺎﻥ ۾ ﺭﻫﻨﺪ ﻣﺎﮢﻬﻦ ﻭﺍﻧﮕﺮ ﺧﺎﻧﻪ ﺑﺪﻭﺵ ﻧﻪ ﻫﺌﺎ ﭘﺮ ﻫﻮ‬ ‫ﻣﺎﻟﻮﻧﺪ ﻫﺌﺎ‪ ،‬ﻫﺎﺭﻱ ﻫﺌﺎ ۽ ﻫﻨﻦ ﺑﻬﺘﺮﻳﻦ ﮔﻬﺮ ﭠﺎﻫﻲ ﻫ ﻫﻨﮅ ﺭﻫﺎﺋﺶ ﺍﺧﺘﻴﺎﺭ ﺌﻲ ۽ ﺗﻤﺪﻧﻲ‬ ‫ﺯﻧﺪﮔﻲ ﺟﻮ ﺁﻏﺎﺯ ﻴﻮ‪(3) .‬‬ ‫ﻮﻫﺘﺮﺍﺵ ﺑﭡﻲ ﻣﺎﻥ ﻣﺠﻤﺪﺍﺭ ﮐﻲ ﺑﻬﺘﺮﻳﻦ ﻗﺴﻢ ﺟﻮﻥ ﺍ ﺍﻭﺗﻮﻥ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪.‬‬ ‫ﻫ ﮔﻬﺮ ﻣﺎﻥ ﻣﺠﻤﺪﺍﺭ ﮐﻲ ﻫ ﻨ ۾ ﺑﻬﺘﺮ ﻗﺴﻢ ﺟﻮ ﭠﻬﻴﻞ ﻏﺴﻞ ﺧﺎﻧﻮ ﻣﻠﻴﻮ ﺁﻫﻲ ۽ ﺍﻥ‬ ‫ﺋﻲ ﮔﻬﺮ ﻣﺎﻥ ﭔﻦ ﻣﻨﺰﻟﻦ ﻭﺍﺭﻱ ﻋﻤﺎﺭﺕ ﺟﺎ ﻧِﺸﺎﻥ ﭘﮡ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺍﺗﺎﻥ ﻫ ﺍ ﮡ ﺟﺎ ﺁﺛﺎﺭ ﺑﻪ‬

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‫ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺟﻨﻬﻦ ﻣﺎﻥ ﺍﻧﺪﺍﺯﻭ ﻟﮙﺎﺋﻲ ﺳﮕﻬﺠﻲ ﭤﻮ ﺗﻪ ﻫﺘﻲ ﭔﻪ ﻣﺎ ﺟﮙﻬﻮﻥ ﺑﻪ ﭠﻬﻨﺪﻳﻮﻥ‬ ‫ﻫﻮﻧﺪﻳﻮﻥ ۽ ﮔﻬﺮﻥ ﺟﺎ ﻓﺮﺵ ﭘ ﺴﺮﺍﻭﺍﻥ ﻫﻮﻧﺪﺍ‪ (4 ).‬ﻳﻌﻨﻲ ﻮﻫﺘﺮﺍﺵ ﺟﺎ ﺭﻫﻮﺍﺳﻲ ﻣﻮﻫﻦ‬ ‫ﺟﻲ ﺩ ﻱ ﺟﻲ ﺭﻫﻮﺍﺳﻴﻦ ﺟﻴﺘﺮﺍﺋﻲ ﺳﮅﺭﻳﻞ ۽ ﻣﺘﻤﺪﻥ ﻫﻴﺎ ۽ ﺣﻔﻈﺎﻥ ﺻﺤﺖ ﺟﻲ ﺍﺻﻮﻟﻦ‬ ‫ﺗﺤﺖ ﺭﻭﺯﺍﻧﻮ ﺷﻨﺎﻥ ﭘﺎﮢﻲ ﻨﺪﺍ ﻫﺌﺎ ۽ ﮔﻬﺮ ﺑﻪ ﻋﻤﺪﻱ ﻗﺴﻢ ﺟﺎ ﻨﻬﻦ ﺭﭤﺎ ﺳﺎﻥ ﺟﻮ ﻳﺎ‬ ‫ﻫﺌﺎﺋﻮﻥ‪.‬‬ ‫ﻮﻫﺘﺮﺍﺵ ۾ ﻫ ﻋﻤﺪﻭ ﻮ ﺑﻪ ﻣﻠﻴﻮ ﺁﻫﻲ‪ .‬ﺍﻥ ﻮ ﺟﻲ ﭜﺮﺳﺎﻥ ﭼﮝﻲ‬ ‫ﺍﻳﺮﺍﺿﻲ ۾ ﮔﻬﺮ ﭠﻬﻴﻞ ﺁﻫﻦ‪ (5) .‬ﺍﻥ ﻣﮑﻴﻪ ﻫﻨﮅ ﮐﺎﻥ ﭤﻮﺭﻭ ﻫﻴﭟ ﮐﻠﺌﻲ ﻣﻴﺪﺍﻥ ﺍﻧﻬﻦ ﺟﻲ ﻧﻈﺮ‬ ‫ﻭﺟﻬﺠﻲ ﭤﻲ ﺗﻪ ﺍﻥ ﭘﺎﺳﻲ ﺑﻪ ﻭ ﻱ ﺗﻌﺪﺍﺩ ۾ ﺭﻫﺎﺋﺶ ﺟﺎ ﻧﺸﺎﻥ ﻣﻠﻦ ﭤﺎ‪ .‬ﻮﻫﺘﺮﺍﺵ ﻣﺎﻥ ﻣﻠﻴﻞ‬ ‫ﻮ ﺑﺎﺑﺖ ﭼﺌﻲ ﻧﻪ ﭤﻮ ﺳﮕﻬﺠﻲ ﺗﻪ ﻮ ﺍﻫﻮ ﺧﻄﺮﻱ ﻭﻗﺖ ﺑﭽﺎ َء ﻻ ِء ﭠﻬﻴﻞ ﻫﻮ‪ .‬ﺑﺎﻗﻲ ﺟﻲ‬ ‫ﺍﻳﺌﻦ ﮐﮣﻲ ﻣﭹﺠﻲ ﺗﻪ ﺍﻥ ۾ ﻭﺍﭘﺎﺭﻳﻦ ۽ ﻭ ﻥ ﻣﺎﮢﻬﻦ ﺟﻮﻥ ﺟﮙﻬﻮﻥ ﻳﺎ ﻣﺎﻝ ﺟﺎ ﭜﺎﻧ ﺍ ﻫﺠﻦ ﺗﻪ‬ ‫ﭔﻲ ﮘﺎﻟﻬﻪ ﺁﻫﻲ‪.‬‬ ‫ﻮﻫﺘﺮﺍﺵ ﺟﺎ ﺑﺎﺷﻨﺪﺍ ﻣﺎﻟﺪﺍﺭ ﻣﺎﮢﻬﻮ ﻫﺌﺎ‪ .‬ﻫﻮ ﺭﮂﻭﻥ‪ ،‬ﭔ ﺮﻳﻮﻥ‪ ،‬ﮔ ﻫﻪ‪ ،‬ﺭﭾ ۽ ﭔﻴﺎ‬ ‫ﺟﺎﻧﻮﺭ ﭘﺎﻟﻴﻨﺪﺍ ﻫﺌﺎ ۽ ﮐﺎﮄﻱ ۾ ﺍﻧﻬﻦ ﺟﻮ ﮔﻮﺷﺖ ﮐﺎﺋﻴﻨﺪﺍ ﻫﺌﺎ ۽ ﺟﺎﻧﻮﺭﻥ ﮐﺎﻥ ﺳﻮﺍﺭﻱ َء ﺟﻮ‬ ‫ﻢ ﭘﮡ ﻭﭠﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻫﻮ ﮄﺍﺗﻦ ﺟﻲ ﺍﺳﺘﻌﻤﺎﻝ ﻣﺎﻥ ﭘﮡ ﻭﺍﻗﻒ ﻫﺌﺎ ۽ ﻫﻮ ﺎﭘﺮ ﻣﺎﻥ ﭘﻨﻬﻨﺠﺎ‬ ‫ﺍﻭﺯﺍﺭ ۽ ﭤﺎﻧﻮﻥ ﭠﺎﻫﻴﻨﺪﺍ ﻫﺌﺎ‪.‬‬ ‫ﮘﻮﭠﺎﮢﻲ ﺛﻘﺎﻓﺖ ﺟﻲ ﭔﻴﻦ ﺑﺴﺘﻴﻦ ﻭﺍﻧﮕﺮ ﻫﻲ ﮘﻮﭞ ﺑﻪ ﺍﻥ ﺟﻲ ﺑﻨﻴﺎﺩ ﻭﺟﻬﻨﺪ ﻥ‬ ‫ﭘﺎﮢﻲ ﺟﻲ ﺳﻬﻮﻟﻴﺖ ﮐﻲ ﺁ ﻭ ﺭﮐﻲ ﭠﺎﻫﻴﻮ ۽ ﺍﺗﻲ ﻭﭸﻲ ﺭﻫﺎﺋﺶ ﺍﺧﺘﻴﺎﺭ ﻴﺎﺋﻮﻥ‪ ،‬ﺟﺘﻲ ﭘﺎﮢﻲ‬ ‫ﺟﺎﻻﺭﻭ ﻣﻠﻨﺪﻭ ﻫﻮ‪ .‬ﻫﻦ ﺑﺴﺘﻲ َء ﺟﻲ ﭜﺮﺳﺎﻥ ﭼﺸﻤﻮ ﻣﻠﻴﻮ ﺁﻫﻲ‪ ،‬ﺟﺘﺎﻥ ﻧﻪ ﺻﺮﻑ ﭘﻴﺌﮡ ﺟﻮ‬ ‫ﭘﺎﮢﻲ ﺣﺎﺻﻞ ﻴﻮ ﻭﻳﻨﺪﻭ ﻫﻮ‪ ،‬ﭘﺮ ﺍﻥ ﭼﺸﻤﻲ ﺟﻲ ﭘﺎﮢﻲ ﺗﻲ ﭔﻨﻲ ﭔﺎﺭﻭ ﭘﮡ ﻴﻮ ﻭﻳﻨﺪﻭ ﻫﻮ‪.‬‬ ‫)‪ (6‬ﮀﻮ ﺟﻮ ﮔﺒﺮ ﺑﻨﺪﻥ ﺟﻲ ﻭﭺ ﺗﻲ ﻫﻦ ﺑﺴﺘﻲ ﺟﻲ ﭜﺮﺳﺎﻥ ﺍﻫ ﻱ ﺯﻣﻴﻦ ﻣﻮﺟﻮﺩ ﺁﻫﻲ‪ ،‬ﺟﺘﻲ‬ ‫ﮐﻴﺘﻲ ﺑﺎ ﻱ ﺮﻱ ﺳﮕﻬﺠﻲ‪ .‬ﭔﻴﻮ ﺗﻪ ﺑﺮﺳﺎﺕ ﺟﻲ ﻣﻨﺪ ۾ ﭘﺎﮢﻲ ﺟﻴ ﻮ ﺟﺒﻠﻦ ﺗﺎﻥ ﻟﻬﻨﺪﻭ‬ ‫ﻫﻮ‪ .‬ﺍﻫﻮ ﮔﺒﺮ ﺑﻨﺪﻥ ﺭﺳﺘﻲ ﺩﺭﻳﺎﻫﻦ ۾ ﻭﭸﮡ ﮐﺎﻥ ﺭﻭ ﻲ‪ ،‬ﺍﻥ ﺗﻲ ﻫﺘﺎﻥ ﺟﺎ ﺭﻫﻮﺍﺳﻲ ﻓﺼﻞ‬ ‫ﻨﺪﺍ ﻫﺌﺎ‪.‬‬

‫ﺣﻮﺍﻻ ۽ ﺳﻤﺠﻬﺎﮢﻴﻮﻥ‬ ‫‪Mughal M.R, Dr. “The Dawn of Civilization of‬‬ ‫‪Sindh”, Sind Quarterly, 1980-1, PP-26-7‬‬

‫‪.2‬‬

‫‪1.‬‬

‫ﻟﺌﺒﺮ ‪ ،‬ﺍﻳﭿ‪ .‬ﻲ‪“ ،‬ﺳﻨﮅ‪-‬ﻫ ﻋﺎﻡ ﺟﺎﺋﺰﻭ” ﺹ‪95-94-‬‬

‫‪Mujmadar, N.G, “Exploration in Sind”, Indus‬‬ ‫‪Publication KARACHI, 1981, Ch: 7 and 89‬‬

‫‪3.‬‬

‫‪Sorly, H.T “Sind Gazetteer” p-112‬‬

‫‪4.‬‬

‫‪.5‬‬

‫ﻟﺌﺒﺮ ‪-‬ﺳﺎﮘﻴﻮ‪-‬ﺹ ﺹ‪96-95-‬‬ ‫‪Mujmadar-Same.‬‬

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‫‪6.‬‬

‫‪ -10‬ﭘﺎﻧﮅﻱ ﻭﺍﻫﻲ‬ ‫ﭘﺎﻧﮅﻱ ﻭﺍﻫﻲ ﺟﺎ ﻗﺪﻳﻢ ﺁﺛﺎﺭ ﺩﺍﺩﻭ ﺿﻠﻌﻲ ﺟﻲ ﺟﻮﻫﻲ ﺗﻌﻠﻘﻲ ۾ ﻧﺎﺭﺍ ﻧﺌﻦ ﻭﻳﺠﻬﻮ‬ ‫ﺁﻫﻦ‪ .‬ﮘﻮﭠﺎﮢﻲ ﺛﻘﺎﻓﺖ ﺟﻲ ﻭﺍﺭﺛﻦ ﺟﻲ ﻫﻲ َء ﻭﺳﻨﺪﻱ ﮐﻴﺮ ﭤﺮ ﮀﭙﺮ ﺟﻲ ﻫﻴﭡﺎﻥ ﻫ ﻣﭥﺎﻧﻬﻴﻦ‬ ‫ﻣﺎﭤﺮ ﺗﻲ ﺁﻫﻲ‪ .‬ﻫﻲ َء ﻭﺳﻨﺪﻱ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﺷﻬﺮ ﺗﻤﺪﻥ ﮐﺎﻥ ﺍﮖ ﺟﻮ ﻫ ﻧﻨﮃﻭ ﮘﻮﭞ‬ ‫ﻳﺎ ﻭﺍﻫﮡ ﺁﻫﻲ‪ .‬ﮐﻮ ﺎﺋﻲ ﺩﻭﺭﺍﻥ ﺍﺗﺎﻥ ﭔﻪ ﺗﻬﻪ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻫﻴﭡﻴﻮﻥ ﺗﻬﻪ‪ ،‬ﺟﻴ ﻮ ﮘﻮﭠﺎﮢﻲ ﺛﻘﺎﻓﺖ‬ ‫ﻭﺍﺭﻱ ﺩﻭﺭ ﺟﻮ ﺁﻫﻲ‪ ،‬ﺍﺗﺎﻥ ﺁﻣﺮﻱ َء ﺟﻲ ﺩﺅﺭ ﻭﺍﺭﺍ ﭤﺎﻧﻮﻥ ﻣﻠﻴﺎ ﺁﻫﻦ‪ (1) .‬ﺟ ﻫﻦ ﺗﻪ ﻣﭥﺌﻴﻦ ﺗﻬﻪ‬ ‫ﻣﺎﻥ ﻫ ﺍﭘﺎ ﺩﻭﺭ ﺟﺎ ﻣﺨﺼﻮﺹ ﭤﺎﻧﻮ ﮘﺎ ﻫﻲ ﺗﺮ ﺗﻲ ﺎﺭﻱ ﭼ ﺴﺎﻟﻲ ﻭﺍﺭﺍ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻗﺪﻳﻢ‬ ‫ﺁﺛﺎﺭﻥ ﺟﻲ ﻣﺎﻫﺮ ﻓﻠﻴﻢ ﺟﻲ ﺭﺍ ِء ۾ ﺗﻪ ﺍﻫﻮ ﺿﺮﻭﺭﺭﻱ ﻧﺎﻫﻲ ﺗﻪ ﺍﻫ ﻱ ﭼ ﺴﺎﻟﻲ ﻭﺍﺭﻱ ﭤﺎﻧﻮ ﻓﻘﻂ‬ ‫ﻫ ﺍﭘﺎ ﺩﻭﺭ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﻫﺠﻦ‪ .‬ﺟ ﻫﻦ ﺗﻪ ﻫﺘﺎﻥ ﻣﻠﻨﺪ ﻦ ﭤﺎﻧﻮﻥ ﺟﻮ ﻭﺍﺳﻄﻮ ﺍﮐﮣﻲ‬ ‫ﺑﻠﻮﭼﺴﺘﺎﻥ ﺳﺎﻥ ﺑﻪ ﺁﻫﻲ‪ (2) .‬ﭤﺎﻧﻮﻥ ﮐﺎﻥ ﺳﻮﺍ ِء ﻫﺘﺎﻥ ﺍﻓﻐﺎﻧﺴﺘﺎﻥ ﺟﻲ ﻗﺪﻳﻢ ﺁﺛﺎﺭ ﻣﻨ ﻳﮕ‬ ‫ﻣﺎﻥ ﻟﭝﻨﺪ ﻗﻴﻤﺘﻲ ﻣﮣﻴﺎ‪ ،‬ﻧﻴﺰﺍ‪ ،‬ﭼﻘﻤﻘﻲ ﭘﻬﮡ ﻭﺍﺭﺍ ﺍﻭﺯﺍﺭ ﭘﮡ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﭼ ﻦ ۾ ﭘﭙﺮ ﺟﻮ ﭘﻦ‪،‬‬ ‫ﻣﮁﻴﻦ ﺟﺎ ﮀﻠﺮ ۽ ﮂﮘﻦ ﺟﺎ ﭼ ﻋﺎﻡ ﺁﻫﻦ‪ .‬ﮂﮘﻲ ﺟﻮ ﻧﻤﻮﻧﻮ ﺑﻠﻮﭼﺴﺘﺎﻥ ﺟﻲ ﻠﻲ‪-‬ﻣﻴﻬﻲ‬ ‫ﻠﭽﺮ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﺁﻫﻲ‪ .‬ﺟ ﻫﻦ ﺗﻪ ﻣﮁﻴﻦ ﺟﺎ ﮀﻠﺮ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺳﺎﻥ ﻭﺍﺳﻄﻮ‬ ‫ﺭﮐﻨﺪ ﺁﻫﻦ‪(3).‬‬ ‫ﻫﻲ َء ﻭﺳﻨﺪﻱ‪ ،‬ﺍﻧﻬﻦ ﻣﺎﮢﻬﻦ ﺟﻲ ﺁﻫﻲ‪ ،‬ﺟﻴ ﻲ ﻣﺎﻝ ﮄﺍﺭﻳﻨﺪﺍ ﻫﺌﺎ ۽ ﭘﻮﮐﻲ ﺭﺍﻫﻲ‬ ‫ﺗﻲ ﮔﺬﺭﺍﻥ ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻫﻮ ﻧﻨﮃﺍ ﻣﺴﺘﻄﻴﻞ ﮔﻬﺮ ﭠﺎﻫﻲ‪ ،‬ﺍﻧﻬﻦ ۾ ﺭﻫﻨﺪﺍ ﻫﺌﺎ‪ .‬ﮔﻬﺮﻥ ﺟﻲ ﭜﺘﻴﻦ‬ ‫ﺟﻲ ﭘﻴ ﻫﻪ ﭘﭥﺮ ﺟﻲ ﺭﮐﻨﺪﺍ ﻫﺌﺎ‪ ،‬ﺑﺎﻗﻲ ﺍ ﺍﻭﺕ ﭼﻴﺮﻭﻟﻲ ﻳﺎ ﮔﺎﺭﻱ ﺳﺎﻥ ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻦ ﻫﻨﮅﻥ‬ ‫ﺗﻲ َﺳﺮﻥ ﺟﻲ ﺗﻴﻠﻴﻦ ۽ ﭘﻴﺴﻦ ﺟﻲ ﭘﺘﺮﻥ ﺟﺎ ﺑﻪ ﮀﭙﺮ ﭠﺎﻫﻴﻨﺪﺍ ﻫﺌﺎ ۽ ﺍﻧﻬﻦ ﻣﭥﺎﻥ ﭤﻠﻬﻲ ﮔﺎﺭﻱ ﺟﻮ‬ ‫ﺗﻬﻪ ﭼﺎ ﻫﻲ ﮀ ﻳﻨﺪﺍ ﻫﺌﺎ‪ .‬ﺍﻫ ﻱ ﻗﺴﻢ ﺟﻮﻥ ﺍ ﺍﻭﺗﻮﻥ ﮔﻬ ﺋﻲ ﭤﻴﻨﺪﻳﻮﻥ ﻫﻴﻮﻥ‪ ،‬ﭘﺮ ﮔﻬﮣﻮ‬ ‫ﺮﻱ ﭘﭥﺮ ۽ ﭼﻴﺮﻭﻟﻲ ﺳﺎﻥ ﻣﻀﺒﻮﻁ ﻴﻞ ﺍﻭﺳﺎﺭﻱ ﺟﻮ ﻢ ﺟﺎﻡ ﻫﻠﻨﺪﻭ ﻫﻮ‪ .‬ﮀﻮ ﺟﻮ‬ ‫ﭘﺎﻧﮅﻱ ﻭﺍﻫﻲ ﮐﻴﺮ ﭤﺮ ﺟﻲ ﭘﺎ ﻭ ﻫﺌﻲ‪ .‬ﺟﺘﻲ ﭘﭥﺮ ﺟﻮ ﺟﺠﻬﻮﺍﻧﺪﺍﺯ ۽ ﺍﻥ ﮐﻲ ﺳﻮﻻﺋﻲ ﺳﺎﻥ‬ ‫ﺣﺎﺻﻞ ﺮﮠ ﺟﺎ ﻣﻮﻗﻌﺎ ﻓﺮﺍﻫﻢ ﻫﻴﺎ‪ .‬ﻫﺘﺎﻥ ﺟﺎ ﺑﺎﺷﻨﺪﺍ ﭘﻨﻬﻨﺠﺎ ﺍﻭﺯﺍﺭ ﭼﻘﻤﻘﻲ ﭘﻬﮡ ﺟﺎ ﭠﺎﻫﻴﻨﺪﺍ‬ ‫ﻫﺌﺎ‪ .‬ﭼﻘﻤﻘﻲ ﭘﻬﮡ ﺣﺎﺻﻞ ﭤﻴﮡ ﺟﻮ ﻫﻨﮅ ﭘﺎﻧﮅﻱ ﻭﺍﻫﻲ ﺟﻲ ﺗﻤﺎﻡ ﻭﻳﺠﻬﻮ ﻣﻠﻴﻮ ﺁﻫﻲ‪ .‬ﺍﻥ ﻫﻨﮅ‬ ‫ﺟﻲ ﭜﺮﺳﺎﻥ ﺍﻭﺯﺍﺭ ﭠﺎﻫﻴﻨﺪ ﺎﺭﮔﻴﺮﻥ ﺟﻲ ﭘﭥﺮﺍﺋﻦ ﮔﻬﺮﻥ ﺟﺎ ﻧﺸﺎﻥ ۽ ﺳﻨﺪﻥ ﺍﻭﺯﺍﺭﻥ ﺟﻲ‬ ‫ﭜﻮﺭ ۽ ﺮﺍ ﻭ ﻱ ﺍﻧﺪﺍﺯ ۾ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﭘﺎﻧﮅﻱ ﻭﺍﻫﻲ ﺟﻲ ﻣﺎﮢﻬﻦ ﭘﻨﻬﻨﺠﻲ ﻫﺖ ﺭﻫﺎﺋﺶ ﭘﺎﮢﻲ‬ ‫ﺟﻲ ﺳﻬﻮﻟﺖ ﮐﻲ ﻣﺪﻧﻈﺮ ﺭﮐﻲ ﺍﺧﺘﻴﺎﺭ ﺌﻲ ۽ ﺍﺗﻲ ﺋﻲ ﻭﭸﻲ ﭘﻨﻬﻨﺠﺎ ﺟﻬﻮﭘﺎ ﺟﻮ ﻳﺎ‪ ،‬ﺟﺘﻲ‬ ‫ﭘﺎﮢﻲ ﺁﺳﺎﻧﻲ َء ﺳﺎﻥ ﻣﻠﻲ ﺳﮕﻬﻴﻮ ﭤﻲ‪ .‬ﭘﺎﻧﮅﻱ ﻭﺍﻫﻲ ﮘﻮﭞ ﺟﻲ ﭜﺮﺳﺎﻥ ﭘﺎﮢﻲ َء ﺟﻮ ﻫ ﭼﺸﻤﻮ‬ ‫ﺑﻪ ﻣﻠﻴﻮ ﺁﻫﻲ‪ .‬ﺟﺘﺎﻥ ﺍﺗﺎﻥ ﺟﺎ ﺑﺎﺷﻨﺪﺍ ﭘﺎﮢﻲ ﺣﺎﺻﻞ ﻨﺪﺍ ﻫﻮﻧﺪﺍ ۽ ﺍﻥ ﺋﻲ ﭼﺸﻤﻲ ﺟﻲ ﭘﺎﮢﻲ ﺗﻲ‬ ‫ﻳﻲ )ﻭﺍ ﺮ( ﺟﺎ ﻧﺸﺎﻥ‬ ‫ﮔﺬﺭ ﺳﻔﺮ ﻻ ِء ﭔﻨﻲ ﭔﺎﺭﻭ ﻨﺪﺍ ﻫﻮﻧﺪﺍ‪ .‬ﺍﻥ ﭼﺸﻤﻲ ﻣﺎﻥ ﻧ ﺘﻞ ﻫ‬ ‫ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺟﻴ ﻮ ﻳﻮ ﭼﺸﻤﻲ ﻣﺎﻥ ﻧ ﺮﻱ ﺁﺑﺎﺩﻱ ﻻﺋﻖ ﺯﻣﻴﻦ ﮐﻲ ﭘﻮﮎ ﺮﮠ ﻻ ِء ﭘﺎﮢﻲ‬ ‫ﭘﻬﭽﺎﺋﻴﻨﺪﻭ ﻫﻮ‪ .‬ﭜﻮﻥ ﻭﮔﻴﺎﻧﻲ ﻣﺎﻫﺮ ﻓﻴ ﻥ ﮔﻬﮣﻮ ﺍﮖ ﺍﻥ ﭼﺸﻤﻲ ﺟﻮ ﺟﺎﺋﺰﻭ ﻭﭠﻲ ﭔﮅﺍﻳﻮ ﻫﻮ ﺗﻪ‬ ‫ﭼﺸﻤﻮ ﺍﮖ ﺟﻴﺘﺮﻭ ﺟﺎﻻﺭﻭ ﻫﻮ‪ ،‬ﻫﺎﮢﻲ ﺍﻳﺘﺮﻭ ﻧﻪ ﺭﻫﻴﻮ ﺁﻫﻲ‪.‬‬ ‫ﭘﺎﻧﮅﻱ ﻭﺍﻫﻲ ﻭﺳﻨﺪﻱ َء ۾ ﺍﺳﺎﻥ ﮐﻲ ﭔﻦ ﻗﺴﻤﻦ ﺟﺎ ﮔﻬﺮ ﻣﻠﻦ ﭤﺎ‪ .‬ﻫﻦ ﻭﺳﻨﺪﻱ ﺟﺎ‬ ‫ﻣﺮ ﺰﻱ ﮔﻬﺮ ﺟﻴ ﻲ ﻧﻨﮃ ﻱ ﺍﻳﺮﺍﺿﻲ َء ۾ ﭘﮑ ﻳﻞ ﺁﻫﻦ ۽ ﻫ ﻗﺪﺭﺗﻲ ﻣﭥﺎﻧﻬﻴﻦ ﺩ ﻱ ﺗﻲ‬ ‫ﺁﻫﻦ‪ .‬ﺍﻧﻬﻦ ﮔﻬﺮﻥ ﻣﺎﻥ ﺍﻧﺪﺍﺯﻭ ﻟﮙﺎﺋﻲ ﺳﮕﻬﺠﻲ ﭤﻮ ﺗﻪ ﻫﻲ ُء ﮔﻬﺮ ﺟﻴ ﻲ ﻣﺮ ﺰ ۾ ﺁﻫﻦ‪،‬‬ ‫ﺍﻫﻲ ﮘﻮﭞ ﺟﻲ ﭼﮝﻲ ﻣ ﺱ ۽ ﺳﻨﺪﺱ ﻋﺰﻳﺰﻥ ﺟﺎ ﻫﻮﻧﺪﺍ ۽ ﺍﻥ ﻣﺮ ﺰﻱ ﺭﻫﺎﺋﺸﻲ ﺍﻳﺮﺍﺿﻲ َء‬ ‫ﺟﻲ ﭼﻮﮄﺍﺭﻱ ﭘﺮﻱ ﭘﺮﻱ ﺗﺎﺋﻴﻦ ﭼﻮﭤﺎﺋﻲ ﮐﻦ ﻣﻴﻞ ۾ ﺍ ﻴﻼ ﮔﻬﺮ ﻳﺎ ﮔﻬﺮﻥ ﺟﺎ ﻣﻴ ﺍ ﺎ ﻟﮅﺍ ﻭﻳﺎ‬

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‫ﺁﻫﻦ‪ ،‬ﺟﻴ ﻲ ﭔﺌﻲ ﻗﺴﻢ ﺟﻲ ﮔﻬﺮﻥ ۾ ﺷﺎﻣﻞ ﺁﻫﻦ‪ ،‬ﺟﺘﺎﻥ ﺎﻓﻲ ﺍﻧﺪﺍﺯ ۾ ﭜﮙﻞ ﭤﺎﻧﻮﻥ‪،‬‬ ‫ﻗﻴﻤﺘﻲ ﭼﻘﻤﻘﻲ ﭘﻬﮡ ﺟﺎ ﺍﻭﺯﺍﺭ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺍﻫﻲ ﮔﻬﺮ ﻭﺳﻨﺪﻱ َء ﺟﻲ ﻫﺎﺭﻳﻦ ﻧﺎﺭﻳﻦ ۽ ﻣﺎﻟﻮﻧﺪﻥ‬ ‫ﺟﺎ ﻫﻮﻧﺪﺍ‪ .‬ﭘﺎﻧﮅﻱ ﻭﺍﻫﻲ ﻭﺳﻨﺪﻱ َء ﺟﺎ ﺭﻫﻮﺍﺳﻲ ﻫﺎﺭﻱ ۽ ﻣﺎﻟﺪﺍﺭ ﻫﺌﺎ‪ .‬ﭘﻨﻬﻨﺠﻮ ﮔﻬﮣﻮ ﻭﻗﺖ ﻣﺎﻝ‬ ‫ﭼﺎﺭﮠ ۽ ﺯﺭﺍﻋﺖ ﺮﮠ ﺗﻲ ﺻﺮﻑ ﻨﺪﺍ ﻫﺌﺎ‪(4) .‬‬ ‫ﻫﻦ ﻭﺳﻨﺪﻱ ﺟﻲ ﻣﻠﮡ ﺳﺎﻥ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﻗﺪﻳﻢ ﮘﻮﭠﺎﮢﻲ ﺛﻘﺎﻓﺖ ﺗﻲ ﻭﮄﻳ‬ ‫ﺭﻭﺷﻨﻲ ﭘﻮﻱ ﭤﻲ‪ .‬ﭔﻴﻮ ﺗﻪ ﻫﻲ ُء ﻫﻨﮅ ﺍﻥ ﺮﻱ ﺑﻪ ﺍﻫﻢ ﺁﻫﻲ ﺟﻮ ﻫﻲ ﻣﻴﺴﻮﭘﻮ ﻴﻤﺎ )ﻋﺮﺍﻕ( ﺳﺎﻥ‬ ‫ﭤﻴﻨﺪ ﻭﺍﭘﺎﺭﻱ ﺭﺳﺘﻲ ﺗﻲ ﻫﻴﻮ ۽ ﻭﺍﭘﺎﺭﻱ ﻗﺎﻓﻼ ﻫﻲ ﻭﺳﻨﺪﻱ ﻟﺘﺎ ﻱ ﻣﻮﻻ ﻟ ﺫﺭﻳﻌﻲ‬ ‫ﻣﻴﺴﻮﭘﻮ ﻴﻤﺎ ﻭﻳﻨﺪﺍ ﻫﺌﺎ‪.‬‬

‫ﺣﻮﺍﻻ ۽ ﺳﻤﺠﻬﺎﮢﻴﻮﻥ‬ ‫‪Flame, Louis, “The Paleography & Prehistoric‬‬ ‫‪Settlement Pattern in Sind” (CA 4000-2000 B.C), A‬‬ ‫‪dissertation in South Asia Regional Studies,‬‬ ‫‪Pennsylvania, 1818, P-271‬‬

‫‪1.‬‬

‫‪Majumdar, N.C, “Exploration in Sindh” P-94‬‬

‫‪2.‬‬

‫‪See Majumdar & Flame‬‬

‫‪3.‬‬

‫‪.4‬‬

‫ﻟﺌﻤﺒﺮ ‪“ ،‬ﺳﻨﮅ ﻫ ﻋﺎﻡ ﺟﺎﺋﺰﻭ” ﺹ‪99-98 -‬‬

‫”‪Panhwar, M.H, “Chronological Dictionary of Sind‬‬

‫‪5.‬‬

‫‪ .11‬ﻋﻠﻲ ﻣﺮﺍﺩ‬ ‫ﻋﻠﻲ ﻣﺮﺍﺩ ﺟﺎ ﻗﺪﻳﻢ ﺁﺛﺎﺭ ﺩﺍﺩﻭ ﺷﻬﺮ ﮐﺎﻥ ‪ 20‬ﻣﻴﻠﻦ ﺟﻲ ﻓﺎﺻﻠﻲ ﺗﻲ ﮐﮡ ﻃﺮﻑ‬ ‫ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺟﻲ ﻣﺎﻫﺮ ﻣﺠﻤﺪﺍﺭ ‪1928‬ﻉ ﮐﺎﻥ ‪1931‬ﻉ ﺗﺎﺋﻴﻦ ﭼﻮﮎ ﭼ ﺎﺱ ﺮﻱ‪،‬‬ ‫ﻫﻦ ﻋﻼﺋﻘﻲ ۾ ﻋﻠﻲ ﻣﺮﺍﺩ ﺳﺎﻥ ﮔ ﻟﻮﻫﺮﻱ ۽ ﻏﺎﺯﻱ ﺷﺎﻫﻪ ﻭ ﭘﮡ ُ ﻭﺍﺭﻱ‬ ‫ﺯﻣﺎﻧﻲ )‪ (Bronze Age‬ﺟﻲ ﻭﺳﻨﺪﻳﻦ ﺟﺎ ﺁﺛﺎﺭ ﮘﻮﻟﻲ ﻫﭣ ﻴﺎ‪ (1) .‬ﻫﻲ ُء ﻣ ﺋﻲ‬ ‫ﻭﺳﻨﺪﻳﻮﻥ ﺍﻥ ﺩﻭﺭ ﺟﻲ ﻗﺪﻳﻢ “ﻭﮢﺠﺎﺭ ﻲ ﻭﺍ ” ﺗﻲ ﺁﻫﻦ‪ ،‬ﺟﻴ ﺎ ﻭﺍ ﻮﻫﺴﺘﺎﻥ ﻣﻨﺠﻬﺎﻥ‬ ‫ﮐﮡ ﻃﺮﻑ ﻫﻠﻨﺪﻱ ﻣﻨﮁﺮ ﮂﻧﮃ ﮐﺎﻥ ‪ 70‬ﮐﻦ ﻣﻴﻞ ﭘﺮﺗﻲ ﺍﻥ ﻫﻨﮅ ﺗﺎﺋﻴﻦ ﻭﭸﻲ ﭤﻲ‪ ،‬ﺟﺘﻲ ﻧﺌﻦ‬ ‫ﺑﺎﺭﺍﻥ ﻣﻴﺪﺍﻥ ۾ ﺩﺍﺧﻞ ﭤﺌﻲ ﭤﻲ‪ .‬ﻣﺠﻤﺪﺍﺭ ﮐﻲ ﺍﻥ ﻭﺍ ﺳﺎﻥ ‪ 12‬ﮐﺎﻥ ‪ 15‬ﻣﻴﻠﻦ ﺟﻲ ﻭﭤﻲ ﺗﻲ‬ ‫ﻗﺪﻳﻢ ﻟﻮ ﻦ ﺟﻮﻥ ﻣﻨﺰﻝ ﮔﺎﻫﻮﻥ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ .‬ﺍﻫﻲ ﻣ ﺋﻲ ﻣﻨﺰﻝ ﮔﺎﻫﻮﻥ ﭘﺎﮢﻲ َء ﺟﻲ ﭼﺸﻤﻦ ۽‬ ‫ﻧﺌﻴﻦ ﺟﻲ ﻭﻫ ﺮﻥ ﺟﻲ ﻭﻳﺠﻬﻮ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪(2) .‬‬ ‫ﻋﻠﻲ ﻣﺮﺍﺩ ﺟﺎ ﻗﺪﻳﻢ ﺁﺛﺎﺭ‪ ،‬ﻫ ﻭﺍﺭﻳﺎﺳﻲ ﻣﻴﺪﺍﻥ ۾ ﺩ ﻱ ﺟﻲ ﺻﻮﺭﺕ ۾ ﻫﭣ ﺁﻳﺎ‬ ‫ﺁﻫﻦ‪ .‬ﺟﺘﺎﻥ ﻣﺠﻤﺪﺍﺭ ﮐﻲ ﺍﻥ ﺩﻭﺭ ﺟﻲ ﮐﻮﻫﻪ ﺟﺎ ﺁﺛﺎﺭ ﭘﮡ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺩ ﻱ ﺟﻲ ﮐﻮ ﺎﺋﻲ ﺑﻌﺪ‬

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‫ﻫ ﻮ ﻣﻠﻴﻮ ﺁﻫﻲ‪ ،‬ﺟﻨﻬﻦ ﺟﻲ ﻳﮕﻬﻪ ۽ ﻭﻳ ﺮ ‪ 250‬ﻭﺍﻝ ﺁﻫﻲ‪ .‬ﻮ ﺟﻲ ﺍﻭﺳﺎﺭﻱ ۾‬ ‫‪ 2‬ﻓﻮ ﮔﻬﺎ ۽ ﻫ ﻓﻮ ﻭﻳ ﺮﺍ ۽ ‪ 5‬ﻓﻮ ﭤﻠﻬﺎ ﭘﭥﺮ ﻢ ﺁﻧﺪﺍ ﻭﻳﺎ ﺁﻫﻦ‪ .‬ﻮ ﺟﻮ‬ ‫ﺩﺭﻭﺍﺯﻭ ﮐﮡ ﻃﺮﻑ ﺁﻫﻲ‪ .‬ﻮ ﺟﻲ ﺍﻧﺪﺭ ﻫ ﮐﻮﻫﻪ ۽ ﺠﻬﻪ ﮔﻬﺮﻥ ﺟﺎ ﻧﺸﺎﻥ ﻣﻠﻴﺎ ﺁﻫﻦ‪.‬‬ ‫)‪(3‬‬ ‫ﻋﻠﻲ ﻣﺮﺍﺩ ﻭ ﻣﻠﻴﻞ ﻮ ﺑﺎﺑﺖ ﺍﻳﭿ ﻲ ﻟﺌﻤﺒﺮ ﭼﻮﻱ ﭤﻮ ﺗﻪ ﻋﻠﻲ ﻣﺮﺍﺩ ﻭﺍﺭﻥ‬ ‫ﺍﻫﻮ ﻮ ﭘﻨﻬﻨﺠﻲ ﺑﭽﺎ َء ﻻ ِء ﭠﺎﻫﻴﻮ ﻫﻮﻧﺪﻭ‪ .‬ﮀﻮ ﺟﻮ ﻋﻠﻲ ﻣﺮﺍﺩ ﺟﻲ ﻣﻨﻬﻦ ۾ ﭰﻮﺳﻲ ﻟ‬ ‫ﻭ ﺑﻠﻮﭼﺴﺘﺎﻥ ۽ ﺳﻨﮅ ﺟﻲ ﻭﭺ ۾ ﻫ ﻣﮑﻴﻪ ﻭﺍ ﺁﻫﻲ‪ (4) .‬ﺍﻥ ﺮﻱ ﺍﻫﺎ ﮘﺎﻟﻬﻪ ﻳﻘﻴﻨﻲ‬ ‫ﺁﻫﻲ ﺗﻪ ﺍﻫﻮ ﻮ ﺍﺗﻲ ﺟﻲ ﺑﺎﺷﻨﺪﻥ ﭘﻨﻬﻨﺠﻲ ﺑﭽﺎ َء ﻻ ِء ﭠﺎﻫﻴﻮ ﻫﺠﻲ ﺗﻪ ﺟﻴﺌﻦ ﭰﻮﺳﻲ ﻟ ﮐﺎﻥ‬ ‫ﺍﻳﻨﺪ ﺣﻤﻠﻲ ﺁﻭﺭﻥ ﮐﺎﻥ ﺑﭽﺎ ُء ﺮﻱ ﺳﮕﻬﺠﻲ‪.‬‬ ‫ﻫﺘﺎﻥ ﻣﻠﻴﻞ ﭠﻴ ﺮﺍ ﺟﻲ ﮘﺎ ﻫﻲ ﺳﻄﺢ ﺗﻲ ﺎﺭﻥ ﭼ ﻦ ﺳﺎﻥ ﭼ ﺴﺎﻟﻲ ﭤﻴﻞ‬ ‫ﺁﻫﻲ‪ .‬ﻫﻦ ﺩ ﻱ ﻣﺎﻥ ﻣﻠﻨﺪ ﺑﺎﻗﻴﺎﺕ ﻫﻮﺑﻬﻮ ﻫ ﺍﭘﺎ ﻣﺎﻥ ﻣﻠﻨﺪ ﺑﺎﻗﻴﺎﺕ ﺟﻬ ﻱ ﺁﻫﻲ‪ .‬ﺟﻴﺌﻦ ﭘﭙﺮ‬ ‫ﺟﻲ ﭘﻨﻦ ﺟﻲ ﻧﺸﺎﻧﻦ ﻭﺍﺭﺍ ﻣ ﻲ َء ﺟﺎ ﭤﺎﻧﻮﻥ‪ ،‬ﭘ ﻞ ﻣ ﻲ َء ﺟﺎ ﭠﻬﻴﻞ ﺍﻧﺪﻥ ﺟﺎ ﭘﺘﻼ‪ ،‬ﭘﭥﺮ ﺟﺎ‬ ‫ﭼﺎﻗﻮ‪ ُ ،‬ﻳﺎ ﺎﻣﻲ ﺟﻲ ﭘﻴﭡﻞ ﭘﺎﺳﻦ ﻭﺍﺭﻱ ﻬﺎ ﻱ ۽ ﻋﻘﻴﻖ ﺟﺎ ﻣﮣﻴﺎ‪ (5) .‬ﺍﻫﻲ ﺳﭛ ﻣﻠﻴﻞ‬ ‫ﺷﻴﻮﻥ ﻫﻦ ﺑﺴﺘﻲ َء ﺟﻮ ﻫ ﺍﭘﺎ ۽ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﺭﻫﻮﺍﺳﻴﻦ ﺳﺎﻥ ﮔﻬﺎ ﻮ ﺗﻬﺬﻳﺒﻲ ﻭﺍﺳﻄﻮ‬ ‫ﻳﮑﺎﺭﻳﻦ ﭤﻴﻮﻥ‪ (6) .‬ﻣﺎﻫﺮﻥ ﻫﻦ ﺑﺴﺘﻲ َء ﮐﻲ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﺟﻲ ﻫ ﺍﻫﻢ‬ ‫ﺑﺴﺘﻲ ﻗﺮﺍﺭ ﻧﻮ ﺁﻫﻲ‪ ،‬ﺟﻴ ﺎ ُ ﻭﺍﺭﻱ ﺩﻭﺭ ﺟﻲ ﻫ ﻭ ﻱ ﺁﺑﺎﺩﻱ ﻫﺌﻲ‪(7) .‬‬

‫ﺣﻮﺍﻻ ۽ ﺳﻤﺠﻬﺎﮢﻴﻮﻥ‬ ‫‪Majumdar, N.G, “Exploration in Sind”, P-90-91‬‬

‫‪.2‬‬ ‫‪.3‬‬ ‫‪.4‬‬ ‫‪.5‬‬

‫‪1.‬‬

‫ﻟﺌﻤﺒﺮ ‪“ ،‬ﺳﻨﮅ ﻫ ﻋﺎﻡ ﺟﺎﺋﺰﻭ” ﺹ‪95 -‬‬ ‫ﺻﺪﻳﻘﻲ‪“ ،‬ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﺳﭝﻴﺘﺎ” ﺹ‪55-54 -‬‬ ‫ﻟﺌﻤﺒﺮ ‪ ،‬ﺳﺎﮘﻴﻮ‪ ،‬ﺹ‪143-‬‬ ‫ﺻﺪﻳﻘﻲ‪ ،‬ﺳﺎﮘﻴﻮ‪ ،‬ﺹ‪55-54-‬‬ ‫‪Flame, Louis, 1881, P-274‬‬

‫‪6.‬‬

‫‪Sorly, “Sind Gazetteer”, P-112‬‬

‫‪7.‬‬

‫‪ .12‬ﺭﭒ ﻳﭥ ﻱ‬ ‫ﺳﻨﮅ ۾ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﺟﻲ ﺩﻭﺭ ﺟﻲ ﻫ ﻱ ﻭﺳﻨﺪﻱ ﺭﭒ‬ ‫ﻳﭥ ﻱ ﺿﻠﻌﻲ ﺳﮑﺮ ۾ ﺁﺛﺎﺭ ﻗﺪﻳﻤﻪ ﺟﻲ ﻣﺎﻫﺮﻥ ﮐﻲ ﻣﻠﻲ ﺁﻫﻲ‪ (1) .‬ﻫﻲ َء ﻭﺳﻨﺪﻱ ﺳﮑﺮ ﺷﻬﺮ‬ ‫ﺟﻲ ﺍﺗﺮ ﺍﻭﭜﺮ ﻨ ﺗﻲ ﮔﻬﺎﮔﻬﺮ‪-‬ﻫﺎ ﻭ ﺩﺭﻳﺎﻫﻪ ﺟﻲ ﭰ ﻞ ﻭﻫ ﺮﻱ ﺟﻲ ﺳﺎﭴﻲ ﭘﺎﺳﻲ ﭗ‬ ‫ﺗﻲ ﮘﻮﭞ ﻳﺎﺭﻭ ﻟﻨ ۽ ﺻﺎﺣﺐ ﺧﺎﻥ ﻟﻨ ﺟﻲ ﻭﭺ ۾ ﺁﻫﻲ‪(2) .‬‬

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‫ﻫﻲ ُء ﭰ ﻞ ﺷﻬﺮ ﺯﻣﻴﻦ ﮐﺎﻥ ‪ 100‬ﻓﻮ ﮐﻦ ﺍﺗﺎﻫﻴﻦ ﺟﮙﻬﻪ ﺗﻲ ﺁﻫﻲ ۽ ﺍﻥ ﺟﻮ‬ ‫ﻣﭥﺎﮀﺮﻭ ﺍﮄ ﭼﻮﺭﺱ ﻣﻴﻞ ﮐﻦ ﭤﻴﻨﺪﻭ‪ .‬ﺟﻴ ﻮ ﺳﭵﻮ ﭠﻴ ﺮﺍ ﺳﺎﻥ ﮂ ﻴﻞ ﺁﻫﻲ‪ .‬ﻫﻲ ُء ﻭ ﻱ‬ ‫ﺍﻳﺮﺍﺿﻲ ﻭﺍﺭﻭ ﺷﻬﺮ ﻭﺍﺭﻱ َء ﻫﻴﭡﺎﻥ ﻟ ﻲ ﻭﻳﻮ ﺁﻫﻲ‪ .‬ﻫﻦ ﻭﺳﻨﺪﻱ ﺟﻲ ﮐﮡ – ﺍﻭﭜﺮ ﻭﺍﺭﻱ‬ ‫ﭘ ﺗﺎﻥ ﻫ ﮐﻮﻫﻪ ﻟﮅﻭ ﻭﻳﻮ ﺁﻫﻲ‪ .‬ﺟﻴ ﻮ ﺯﻣﻴﻦ ﺟﻲ ﻣﭥﺎﮀﺮﻱ ﮐﺎﻥ ﻲ ﭼﺎﺭ ﻓﻮ ﻫﻴﭡﺘﻲ‬ ‫ﺯﻣﻴﻦ ۾ ﭘﻮﺭﻳﻞ ﺁﻫﻲ‪ .‬ﺍﻫﻮ ﮐﻮﻫﻪ ﮔﻬﻴﺮﻱ ۾ ﭘﻨﺞ ﻓﻮ ﮐﻦ ﺁﻫﻲ‪ .‬ﭘﺮ ﭘﺎﺳﻦ ﺟﻲ ﻫﺮ ﻗﻄﺎﺭ ۾‬ ‫ﺭﮘﻮ ‪ 9‬ﺳﺮﻭﻥ ﺍﭤﺲ‪ ،‬ﺟﻴ ﻲ ﺳﭛ ﻫ ﺋﻲ ﺎﮀﻲ ۽ ﻗﺎﻟﺐ ﺟﻮﻥ ﻧﻪ ﺁﻫﻦ‪ .‬ﺍﻫﻲ ﺳﺮﻭﻥ ﺁ ﻳﻮﻥ‬ ‫ﮔﻮﻻﺋﻲ ۾ ﻟﮙﻞ ﺁﻫﻦ ۽ ﭘﺎﺳﻲ ﮐﺎﻥ ﺳﮡ ﺗﻲ ﻭﻧﮓ ﺟﻮ ﻳﮏ ﻳﻦ ﭤﻴﻮﻥ‪ .‬ﺍﻭﺳﺎﺭﻱ ﺟﻮ ﻫﻲ ُء‬ ‫ﻧﻤﻮﻧﻮ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﺍﻧﻴ ﮐﻮﻫﻦ ﺟﻲ ﺍﻭﺳﺎﺭﻱ َء ﮐﺎﻥ ﺑﻨﻬﻪ ﻧﻴﺎﺭﻭ ﺁﻫﻲ‪ (3) .‬ﻫﻦ‬ ‫ﻭﺳﻨﺪﻱ َء ﺟﻲ ﺍﺗﺮ ﺍﻭﭜﺮ ﻨ ۾ ﭼﺌﻦ ﻣﻴﻠﻦ ﺟﻲ ﻓﺎﺻﻠﻲ ﺗﻲ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻮ ﻫ ﭔﻴﻮ ﻣﺎﮖ‬ ‫ﻭﻧﺠﻬ ﻭ ﻣﻠﻴﻮ ﺁﻫﻲ‪.‬‬

‫ﺣﻮﺍﻻ ۽ ﺳﻤﺠﻬﺎﮢﻴﻮﻥ‬ ‫‪.1‬‬ ‫‪.2‬‬ ‫‪.3‬‬

‫ﻟﺌﻤﺒﺮ ‪“ ،‬ﺳﻨﮅ ﻫ ﻋﺎﻡ ﺟﺎﺋﺰﻭ” ﺹ‪146-‬‬ ‫ﺳﺎﮘﻴﻮ‪ ،‬ﺹ‪170 -‬‬ ‫ﺳﺎﮘﻴﻮ‪ ،‬ﺹ‪147-146 -‬‬

‫‪ .13‬ﭤﻴ‬ ‫ﭤﻴ ‪ ،‬ﺍﺗﺮ ﺳﻨﮅ ۾ ﺗﻌﻠﻘﻲ ﺭﻭﻫ ﻱ‪ ،‬ﺿﻠﻌﻲ ﺳﮑﺮ ﺟﻲ ﭜﺮﺳﺎﻥ ﻫ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻮ‬ ‫ﻣﺎﮖ ﺁﻫﻲ‪ .‬ﻫﻲ َء ﺑﺴﺘﻲ ﻣﻤ ﻱ ﮐﺎﻥ ﻲ ‪ 3‬ﻣﻴﻞ ﺍﻭﭜﺮ ۾ ﻫ ﻭﺍﻫﻲ َء ﻭ ﺁﻫﻲ‪ ،‬ﺟﻴ ﺎ‬ ‫ﺭﻳﮣﻲ ﻧﺪﻱ َء ﻱ ﻭﭸﻲ ﭤﻲ‪ .‬ﭤﻴ ‪ ،‬ﺳﻨﮅﻭ ﺗﻬﺬﻳﺐ ﺟﻮ ﺗﻤﺎﻡ ﻧﻨﮃ ﻱ ﭘﮑﻴ ‪ ،‬ﺍ ﻞ ﻫ ﺍﻳ‬ ‫ﮐﻦ ﺍﻳﺮﺍﺿﻲ َء ﻭﺍﺭﻭ ﻣﺎﮖ ﺁﻫﻲ‪ .‬ﻫﻦ ﺩ ﻱ ﺟﻮ ﻣﭥﺎﮀﺮﻭ ﭠﻴ ﺮﺍ ﺳﺎﻥ ﭜﺮﻳﻞ ﺁﻫﻲ‪ .‬ﺟﻦ ۾‬ ‫ﭼﻘﻤﻘﻲ ﭘﻬﮡ ﺟﻲ ﮄﺍﺭ ﻭﺍﺭﺍ ﺍﻭﺯﺍﺭ ۽ ﭠ ﺮ ﺟﺎ ﻨﮕﺮ ﭤﺎﻧﻮﻥ ﺑﻪ ﺍﭼﻲ ﻭﭸﻦ ﭤﺎ‪ .‬ﮐﻮ ﺎﺋﻲ ۾‬ ‫ﻫ ﻱ ﺟﺎ ِء ﺟﻲ ﭜﺖ ﺑﻪ ﻧ ﺘﻲ ﺁﻫﻲ‪ ،‬ﺟﻴ ﺎ ﭘ ﻴﻦ ﺳﺮﻥ ﺟﻲ ﭠﻬﻴﻞ ﺁﻫﻲ‪) .‬ﻟﺌﻤﺒﺮ ‪“ ،‬ﺳﻨﮅ‬ ‫ﻫ ﻋﺎﻡ ﺟﺎﺋﺰﻭ” ﺹ‪(147-‬‬

‫‪ .14‬ﻟﮑﻤﻴﺮ ﺟﻲ ﻣﺎ ﻱ‬ ‫ﻟﮑﻤﻴﺮ‪ ،‬ﻧﺌﻨﮓ ﺟﻲ ﭜﺮﺳﺎﻥ ﺗﻌﻠﻘﻲ ﺳﻴﻮﻫﮡ ﺿﻠﻌﻲ ﺩﺍﺩﻭ ۾ ﺁﻫﻲ‪ .‬ﺟﺘﺎﻥ ﺳﻨﮅﻭ‬ ‫ﺳﭝﻴﺘﺎ ﺟﻲ ﺩﻭﺭ ﺟﺎ ﻗﺪﻳﻢ ﺁﺛﺎﺭ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻟﮑﻤﻴﺮ ﺟﻲ ﻣﺎ ﻱ ﺟﺎ ﻗﺪﻳﻢ ﺁﺛﺎﺭ ﭘ ﮐﺎﻥ ﺍ ﻞ ‪60‬‬ ‫ﻓﻮ ﺍﺗﺎﻧﻬﺎﻥ ﺁﻫﻦ‪ .‬ﻣﭥﺎﮀﺮﻱ ﺗﻲ ﻭ ﻳﻦ ﮔﭡﻞ ﮐﺎﮄﻝ ﺍﻭﺳﺎﺭﻳﻦ ﺟﺎ ﻧﺸﺎﻥ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺟﻦ ﺟﻲ‬ ‫ﭼﻮﮄﺍﺭﻱ ﭘﭥﺮﻥ ﺟﺎ ﮂﮖ ﺳﭥﻴﺎ ﭘﻴﺎ ﺁﻫﻦ‪ (1) .‬ﺟ ﻫﻦ ﺗﻪ ﺮﻱ َء ﺟﻲ ﭘﺎ ۾ ﻫ ﭔﺌﻲ ﺟﻲ‬ ‫ﭘﺎﺳﻲ ۾ ﭘﻬﺮﻳﺪﺍﺭﻥ‪ ،‬ﺧﺎﺩﻣﻦ ﺟﻲ ﻮﭠﻴﻦ ۽ ﺟﺎﻳﻦ ﺟﺎ ﺁﺛﺎﺭ ﻧﻈﺮ ﺍﭼﻦ ﭤﺎ‪ .‬ﻫﻲ ﻣﺎﮖ ﻫ ﺍﭘﺎ ﺩﻭﺭ‬

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‫ﺟﻲ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﻧﻈﺮ ﺍﭼﻲ ﭤﻮ‪ .‬ﻫﺘﺎﻥ ﻟﭝﻨﺪ ﭤﺎﻧﻮﻥ ۾ ﮘﺎ ﻫﻲ ﺗﻲ‬ ‫ﺎﺭﻱ ﭼ ﺴﺎﻟﻲ َء ﻭﺍﺭﺍ ﭤﺎﻧﻮ‪ ،‬ﭼﻘﻤﻘﻲ ﭘﻬﮣﻦ ﻭﺍﺭﺍ ﺍﻭﺯﺍﺭ ﻫﭣ ﺁﻳﺎ ﺁﻫﻦ‪(2) .‬‬ ‫ﻫﻲ ﻭﺳﻨﺪﻱ ﺑﻪ ﭘﺎﮢﻲ ﺟﻲ ﺳﻬﻮﻟﺖ ﺟﻲ ﻟﺤﺎﻅ ﮐﺎﻥ ﻫ ﺟﺎﻻﺭﻱ ﭼﺸﻤﻲ ﭜﺮﺳﺎﻥ‬ ‫ﺁﻫﻲ‪ .‬ﺍﻥ ﭼﺸﻤﻲ ۾ ﭘﺎﮢﻲ ﺟﻲ ﺣﻔﺎﻇﺖ ﻻ ِء ﭼﻮﮄﺍﺭﻱ ﭔﻨﺎ ﻧﻞ ﺁﻫﻦ‪(3) .‬‬

‫ﺣﻮﺍﻻ ۽ ﺳﻤﺠﻬﺎﮢﻴﻮﻥ‬ ‫‪.1‬‬

‫ﻟﺌﻤﺒﺮ ‪ ،‬ﺍﻳﭿ‪ .‬ﻲ‪“ ،‬ﺳﻨﮅ‪ -‬ﻫ ﻋﺎﻡ ﺟﺎﺋﺰﻭ” ﺹ‪101-100-‬‬ ‫‪Mujumdar, 1984, P-88‬‬

‫‪.3‬‬

‫‪2.‬‬

‫ﻟﺌﻤﺒﺮ ‪ -‬ﺳﺎﮘﻴﻮ ﺹ‪10-100-‬‬

‫‪ .15‬ﺎﺋﻲ ﺑﭡﻲ‬ ‫ﺎﺋﻲ ﺑﭡﻲ ﺟﺎ ﻗﺪﻳﻢ ﺁﺛﺎﺭ ﺩﺍﺩﻭ ﺿﻠﻌﻲ ﺟﻲ ﺗﻌﻠﻘﻲ ﺳﻴﻮﻫﮡ ۾ ﺎﺋﻲ ﮘﻮﭞ‬ ‫ﻭﻳﺠﻬﻮ‪ ،‬ﺎﺋﻲ ﻣﺎﭤﺮﻱ ﺟﻲ ﮐﮡ ﺍﻭﻟﻬﻪ ﺣﺼﻲ ۾ ﺁﻫﻦ‪ .‬ﻫﻲ ُء ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﺩﻭﺭ ﺟﻮ ﻫ‬ ‫ﻭ ﻭ ﮘﻮﭞ ﺁﻫﻲ‪ .‬ﺎﺋﻲ ﺟﻲ ﭜﺮﺳﺎﻥ ﭘﮡ ﻫ ﻭ ﻭ ﭘﺎﮢﻲ ﺟﻮ ﭼﺸﻤﻮ ﻣﻠﻴﻮ ﺁﻫﻲ‪ .‬ﺟﺘﺎﻥ ﺎﺋﻲ‬ ‫ﻭﺍﺭﺍ ﻧﻪ ﺻﺮﻑ ﭘﻴﺌﮡ ﺟﻮ ﭘﺎﮢﻲ ﭘﺮ ﭔﻨﻲ ﭔﺎﺭﻱ ﻻ ِء ﭘﮡ ﭘﺎﮢﻲ ﺣﺎﺻﻞ ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﮀﻮ ﺟﻮ ﺎﺋﻲ‬ ‫ﭜﺮﺳﺎﻥ ﺟﻴ ﻮ ﭼﺸﻤﻮ ﻣﻠﻴﻮ ﺁﻫﻲ‪ ،‬ﺍﻥ ﺗﻲ ﻫ ﭼﮝﻲ ﭜﻠﻲ ﮘﻮﭞ ﺟﻲ ﭘﻮﺭﺍﺋﻲ ﻻ ِء ﻓﺼﻞ ﺮﻱ‬ ‫ﺳﮕﻬﺠﻲ ﭤﻮ‪(1).‬‬ ‫ﺎﺋﻲ ﺑﭡﻲ ﺟﻲ ﻭﺳﻨﺪﻱ َء ﮐﺎﻥ ﺠﻬﻪ ﻭﺍﻝ ﭘﺮﺗﻲ ﺍﭜﻲ َء ﻻﻫﻲ َء ﻭﺍﺭﻥ ﭘﺎﺳﻦ ﺳﺎﻥ‬ ‫ﻫ ﻱ ﭼﭙﭥﺮﻱ ﻣﭥﺎ ﻭﺍﺭﻱ ﺮﻱ ﺁﻫﻲ‪ .‬ﺟﻨﻬﻦ ﺗﻲ ﻫ ﻮ ﺍ ﻳﻞ ﺁﻫﻲ‪ .‬ﻟﺌﻤﺒﺮ ﺟﻲ‬ ‫ﭼﻮﮠ ﻣﻮﺟﺐ ﺗﻪ ﺍﻥ ﺯﻣﺎﻧﻲ ۾ ﺎﺋﻲ ﺟﺎ ﺭﻫﺎ ﻮ ﻣﺼﻴﺒﺖ ﻭﻗﺖ ﻮ ۾ ﻭﭸﻲ ﭘﻨﺎﻫﻪ ﻭﭠﻨﺪﺍ‬ ‫ﻫﺌﺎ‪ .‬ﺎﺋﻲ ﺑﭡﻲ ﻗﺪ ۾ ﮔﻬﮣﻲ ﻧﻨﮃﻱ ﺁﻫﻲ‪ ،‬ﭘﺮ ﭘﮑﻴ ۾ ﻣﻴﺮﻱ ۽ ﻟﮑﻤﻴﺮ ﺟﻴﺘﺮﻱ ﺁﻫﻲ‪.‬‬ ‫ﻫﺘﻲ ﭜﻨﮕﺎﺭ ﻭﺍﺭﻱ ﺩﻭﺭ ﺟﻲ ﭠ ﺮﺍ ﺑﻪ ﻋﺎﻡ ﺟﺎﻡ ﻧﻈﺮ ﺍﭼﻲ ﭤﻲ‪ .‬ﻓﻠﻴﻢ ﺍﻥ ﺑﺎﺑﺖ‬ ‫ﭼﻴﻮ ﺁﻫﻲ ﺗﻪ ﺎﺋﻲ ﺑﭡﻲ ﺟﻮ ﻨﭝﺎﺭ ﻮ ﻫﻨﺮ ﺁﻣﺮﻱ ﺩﻭﺭ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﺁﻫﻲ‪(2) .‬‬

‫ﺣﻮﺍﻻ ۽ ﺳﻤﺠﻬﺎﮢﻴﻮﻥ‬ ‫‪.1‬‬

‫ﻟﻴﻤﺒﺮ ‪“ ،‬ﺳﻨﮅ‪ -‬ﻫ ﻋﺎﻡ ﺟﺎﺋﺰﻭ ” ﺹ‪100-‬‬

‫‪Flame, Louis “The Paleography & Prehistoric‬‬ ‫‪Settlement Pattern in Sind” 1881, P-292‬‬

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‫‪ .16‬ﻟﻨ ﻱ ﺑﭡﻲ‬ ‫ﻟﻨ ﻱ ﺑﭡﻲ‪ ،‬ﺩﺍﺩﻭ ﺿﻠﻌﻲ ﺟﻲ ﺗﻌﻠﻘﻲ ﺳﻴﻮﻫﮡ ۾ ﻧﺌﻨﮓ ﻧﺌﻦ ﺟﻲ ﺳﺎﭴﻲ ﭗ ﺗﻲ‬ ‫)ﺍﻭﭜﺮ ﻃﺮﻑ( ﺑ ﻭ ﺭﻳﻨﺞ ﻭﻳﺠﻬﻮ‪ ،‬ﻧﺌﻨﮓ ﮘﻮﭞ ﮐﺎﻥ ﮐﮡ ﺍﻭﭜﺮ ﻃﺮﻑ ‪ 2‬ﻠﻮﻣﻴ ﺮﻥ ﺟﻲ ﭘﻨﮅ‬ ‫ﺗﻲ ﺁﻫﻲ‪ .‬ﻫﻦ ﺗﺎﺭﻳﺦ ﮐﺎﻥ ﺍﮖ ﺟﻲ ﻣﺎﮖ ﺟﻲ ﺍﺻﻠﻲ ﺑﻨﺎﻭﺕ ﮔﻬﮣﻲ ﻭﮄﻳ ﭼ ﻲ ﺁﻫﻲ‪ .‬ﺍﻫﻮ‬ ‫ﻣﺨﺮﻭﻃﻲ ﺩ ﻭ‪ ،‬ﻫ ﭔﺌﻲ ﻣﭥﺎﻥ ﻦ ﭘﭥﺮﺍﺋﻦ ﭜﺘﻴﻦ ﻳﺎ ﭤﻠﻬﻦ ﺳﺎﻥ ﻭ ﻮ ﻳﻞ ﺁﻫﻲ ۽ ﭼﻮ ﻲ ﺗﻲ‬ ‫ﻣﺎ ﻱ ﺟﺎ ﻧﺸﺎﻥ ﺍﭤﺲ‪ .‬ﺍﻥ ﻣﺎﻥ ﻟﮙﻲ ﭤﻮ ﺗﻪ ﺍﻥ ﺗﻲ ﻮ ﻮ ﻧﻪ ﭘﺮ ﻣﻴﺴﻮﭘﻮ ﻴﻤﺎ ﺟﻲ ﺍﻫﺮﺍﻡ‬ ‫ﺟﻲ ﺻﻮﺭﺕ ﺟﻬ ﻱ ﺎ ﻋﺒﺎﺩﺕ ﮔﺎﻫﻪ ﻫﺌﻲ‪ .‬ﻫﺘﻲ ﺳﺎﭴﻲ ﭘﺎﺳﻲ ﺟﻴ ﻮ ﺮ ﺟﻮ ﻭﻳ ﺮﻭ‬ ‫ﭼﭙﭥﺮﻭ ﺮ ﺁﻫﻲ‪ ،‬ﺳﻮ ﻣﮑﻴﻪ ﺭﻫﺎﺋﺸﻲ ﺍﻳﺮﺍﺿﻲ ﻟﮙﻲ ﭤﻮ‪ .‬ﮀﻮ ﺗﻪ ﺍﻫﻮ ﭘﻬﮡ‪ ،‬ﭠ ﺮﺍﭠﻦ‪ ،‬ﭜﮙﻞ‬ ‫ﭤﺎﻧﻮﻥ ۽ ﭼﻘﻤﻘﻲ ﭘﻬﮡ ﺟﻲ ﮄ ﻴﻞ ﺮﻥ ﺳﺎﻥ ﺍﺻﻞ ﺎﺭﻭ ﻟﮙﻮ ﭘﻴﻮ ﺁﻫﻲ‪ .‬ﺳﻮ ﺍﻥ ﻫﻨﮅ ﺟﻲ‬ ‫ﻋﺎﻡ ﺑﻴﻬ ۽ ﺑﻨﺎﻭﺕ ﻧﭛ ﺑﭡﻲ َء ﺳﺎﻥ ﻣﺸﺎﺑﻬﺖ ﺭﮐﻲ ﭤﻲ‪ .‬ﻣ ﺎﻧﻲ ﻋﻘﻴﺪﻭ ﺁﻫﻲ ﺗﻪ ﻟﻨ ﻱ‬ ‫ﺑﭡﻲ ﺟﻮﻥ ﭜﺘﻴﻮﻥ ﺑﭽﺎ َء ﻻ ِء ﮐﻨﻴﻮﻥ ﻭﻳﻮﻥ ﻫﻴﻮﻥ‪) .‬ﻟﺌﻤﺒﺮ ‪ -‬ﺹ‪(101 -‬‬

‫‪ .17‬ﻟﻴﻤﻮﻥ ﺟﻮﮢﻴﺠﻮ‬ ‫ﻟﻴﻤﻮﻥ ﺟﻮﮢﻴﺠﻲ ﺟﺎ ﻗﺪﻳﻢ ﺁﺛﺎﺭ ﺍﺗﺮ ﺳﻨﮅ ۾ ﺷ ﺎﺭﭘﻮﺭ ﮐﺎﻥ ‪ 40‬ﻣﻴﻞ ﺍﻟﻬﻨﺪﻱ‬ ‫ﻃﺮﻑ ﺁﻫﻦ‪ (1) .‬ﻫﻲ ﺗﺎﺭﻳﺦ ﮐﺎﻥ ﺍﮖ ﺟﻲ ﺩﻭﺭ ﺟﻲ ﺭﻫﻮﺍﺳﻴﻦ ﺟﻮ ﭰ ﻞ ﺷﻬﺮ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ‬ ‫ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﺁﻫﻲ‪ .‬ﻫﻦ ﺩ ﻱ ﺟﻲ ﻧﺸﺎﻧﺪﻫﻲ ۽ ﺗﺼﺪﻳﻖ ﺁﺛﺎﺭ ﻗﺪﻳﻤﻪ ﺟﻲ‬ ‫ﻣﺎﻫﺮ ﺍﻳﻦ ﺟﻲ ﻣﺠﻤﺪﺍﺭ ﺌﻲ ﺁﻫﻲ‪ (2) .‬ﻫﻦ ﺑﺴﺘﻲ ﻣﺎﻥ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ۽ ﻫ ﺍﭘﺎ ﻣﺎﻥ ﻣﻠﻨﺪ‬ ‫ﭤﺎﻧﻮﻥ ۽ ﺍﻭﺯﺍﺭﻥ ﺟﻬ ﻳﻮﻥ ﺷﻴﻮﻥ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪.‬‬ ‫ﺣﻮﺍﻻ ۽ ﺳﻤﺠﻬﺎﮢﻴﻮﻥ‬ ‫ﭜﻴﺮﻭﻣﻞ‪ ،‬ﻣﻬﺮ ﭼﻨﺪ ﺁ ﻭﺍﮢﻲ‪“ ،‬ﻗﺪﻳﻢ ﺳﻨﮅ” ﺹ‪ ،76-‬ﻳﺎ ﻣﻮﻻﺋﻲ ﺷﻴﺪﺍﺋﻲ‪“ ،‬ﺗﻤﺪﻥ‬ ‫‪.1‬‬ ‫ﺳﻨﮅ” ﺹ‪12-11-‬‬ ‫‪Sind”,‬‬

‫‪Majumdar, N. G “Exploration in‬‬ ‫‪Archaeological Survey of India No: 48‬‬

‫‪2.‬‬

‫‪ .18‬ﻏﺎﺯﻱ ﺷﺎﻫﻪ‬ ‫ﻏﺎﺯﻱ ﺷﺎﻫﻪ ﺟﺎ ﻗﺪﻳﻢ ﺁﺛﺎﺭ ﺿﻠﻌﻲ ﺩﺍﺩﻭ ۾ ﻨ ﻭ ﺭﺣﻴﻢ ﺧﺎﻥ ﮐﺎﻥ ﮐﮡ ﺍﻭﭜﺮ ‪6‬‬ ‫ﻠﻮ ﻣﻴ ﺮﻥ ﺗﻲ ﭜ ﺭﻳﻨﺞ ﺟﻲ ﭘﻴﺮﺍﻧﺪﻱ َء ﮐﺎﻥ ﺍﺗﺮ ﺍﻭﭜﺮ ﭘﻴﺮ ﻏﺎﺯﻱ ﺷﺎﻫﻪ ﮐﺎﻥ ‪ 2‬ﻠﻮﻣﻴ ﺮ‬ ‫ﺍﻭﭜﺮ ﻃﺮﻑ ﺁﻫﻦ‪.‬‬

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‫ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺟﻲ ﻣﺎﻫﺮ ﻣﺠﻤﺪﺍﺭ ‪1928‬ﻉ ﮐﺎﻥ ‪1931‬ﻉ ﺗﺎﺋﻴﻦ ﺟﺎﭺ ﭘ ﺗﺎﻝ ﺮﻱ‪،‬‬ ‫ﺟﻴ ﻲ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ُ ﻭﺍﺭﻱ ﺩﻭﺭ ﺟﺎ ﺷﻬﺮ ۽ ﮘﻮﭞ ﮘﻮﻟﻬﻲ ﻫﭣ ﻴﺎ‪ ،‬ﺍﻧﻬﻦ ﻣﺎﻥ‬ ‫ﻏﺎﺯﻱ ﺷﺎﻫﻪ ﭘﮡ ﻫ ﺁﻫﻲ‪ (1) .‬ﻫﻲ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﮘﻮﭠﺎﮢﻲ ﺛﻘﺎﻓﺖ ۽ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﺟﻮ‬ ‫ﮔ ﻳﻞ ﻫﻨﮅ ﺁﻫﻲ‪ .‬ﺟﺘﺎﻥ ﺍﺳﺎﻥ ﮐﻲ ﺭﻫﺎﺋﺶ ﺟﺎ ‪ 2‬ﺗﻬﻪ ﻣﻠﻴﺎ ﺁﻫﻦ‪ (2) .‬ﻫ ﺷﺮﻭﻋﺎﺗﻲ ﺗﻬﻪ‪،‬‬ ‫ﺟﻴ ﻮ ﮘﻮﭠﺎﮢﻲ ﺛﻘﺎﻓﺖ ﻭﺍﺭﻥ ﺟﻮ ﻫﻴﻮ ۽ ﺍﻥ ﺑﻌﺪ ﭔﻴﻮ ﻣﭥﻴﻮﻥ ﺗﻬﻪ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﺟﻲ ﺩﻭﺭ ﺳﺎﻥ‬ ‫ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﺁﻫﻲ‪.‬‬ ‫ﻫﻦ ﺁﺛﺎﺭ ﺟﻲ ﺷﺮﻭﻋﺎﺗﻲ ﺗﻬﻪ ﻣﺎﻥ ﺍﺳﺎﻥ ﮐﻲ ﺍﻭﺍﺋﻠﻲ ﺍﻧﺴﺎﻧﻲ ﮄﻧﮅﻥ‪ ،‬ﺳﻨﺪﻥ ﺮﺕ ۽‬ ‫ﻣﺸﻐﻮﻟﻲ ﺟﺎ ﻧﺸﺎﻥ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻫﻴﭡﻴﻦ ﺗﻬﻪ ﻣﺎﻥ ﺍﺳﺎﻥ ﮐﻲ ﻲ ﺑﻪ ﺗﻌﻤﻴﺮﺍﺗﻲ ﺟﺎﻳﻮﻥ ﻳﺎ ﮔﻬﺮ ﻧﻪ‬ ‫ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﭘﺮ ﺻﺮﻑ ﺍﺗﻲ ﺭﻫﻨﺪ ﻥ ﺟﻲ ﺍﺳﺘﻌﻤﺎﻝ ﺟﺎ ﺍﻭﺯﺍﺭ ۽ ﭤﺎﻧﻮﻥ ﻣﻠﻴﺎ ﺁﻫﻦ‪ (3) .‬ﺟﻨﻬﻦ‬ ‫ﻣﺎﻥ ﺍﻧﺪﺍﺯﻭ ﻟﮙﺎﺋﻲ ﺳﮕﻬﺠﻲ ﭤﻮ ﺗﻪ ﻫﺘﻲ ﺟﺎ ﭘﻬﺮﻳﺎﻥ ﺁﺑﺎﺩ ﺎﺭ ﺳﺮﻥ ﺳﺎﻥ ﺍ ﺍﻭﺗﻮﻥ ﻮ ﻧﻪ‬ ‫ﻨﺪﺍ ﻫﺌﺎ‪ ،‬ﭘﺮ ﮑﻦ ۽ ﺎﻧﻦ ﺟﻲ ﻻﻧﮃﻳﻦ ۽ ﮀﭙﺮﻥ ۾ ﺭﻫﻨﺪﺍ ﻫﺌﺎ‪.‬‬ ‫ﺟ ﻫﻦ ﺗﻪ ﺁﺧﺮﻱ ﻣﭥﺌﻴﻦ ﺗﻬﻪ ﺟﺎ ﺭﻫﻨﺪ ﺎﭘﺮ ﺍﺳﺘﻌﻤﺎﻝ ﻨﺪﺍ ﻫﺌﺎ ۽ ﺍﮘﻴﻦ ﮐﺎﻥ‬ ‫ﻭﮄﻳ ﻣﺘﻤﺪﻥ ﺯﻧﺪﮔﻲ ﮔﺬﺍﺭﻳﻨﺪﺍ ﻫﺌﺎ‪ .‬ﺩ ﻱ ﺟﻲ ﮐﻮ ﺎﺋﻲ ﻣﺎﻥ ﺍﻧﺪ ﺟﺎ ﻣﺠﺴﻤﺎ‪ ،‬ﺟﺎﺑﻠﻮ ﭔ ﺮﻥ‬ ‫ﺟﻮﻥ ﺗﺼﻮﻳﺮﻭﻥ‪ ،‬ﭰﮣﻴﻦ ﺟﺎ ﻣﺨﺘﻠﻒ ﻧﻤﻮﻧﺎ ۽ ﭔﺌﻲ ﻫﺎﺭ ﺳﻴﻨﮕﺎﺭ ﺟﻮ ﺳﺎﻣﺎﻥ ﻣﻠﻴﻮ ﺁﻫﻲ‪ .‬ﻫﺘﺎﻥ‬ ‫ﺟﺎ ﻣﺎﮢﻬﻮ ﺭﮂﻭﻥ‪ ،‬ﭔ ﺮﻳﻮﻥ‪ ،‬ﺭﭾ ۽ ﮔ ﻫﻪ ﮄﺍﺭﻳﻨﺪﺍ ﻫﺌﺎ‪.‬‬ ‫ﻣﺠﻤﺪﺍﺭ ﮐﻲ ﻫﺘﺎﻥ ﺟﻴ ﻲ ﭤﺎﻧﻮﻥ ﻣﻠﻴﺎ ﺁﻫﻦ‪ ،‬ﺗﻦ ﺗﻲ ﮘﺎ ﻫﻲ ﻣﭥﺎﻥ ﺎﺭﻱ‬ ‫ﭼ ﺴﺎﻟﻲ ﭤﻴﻞ ﺁﻫﻲ‪ .‬ﻦ ﭤﺎﻧﻮﻥ ﺗﻲ ﮂﮘﻲ ﺟﻲ ﻣﻮﺭﺕ ﺁﻫﻲ‪ .‬ﺍﻫ ﻳﻮﻥ ﺳﺎﮘﻴﻮﻥ ﮂﮘﻲ ﺟﻮﻥ‬ ‫ﻣﻮﺭﺗﻮﻥ ﻧﺎﻝ ﻣﻨﺠﻬﺎﻥ ﺑﻪ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ .‬ﺍﻥ ﮐﺎﻥ ﺳﻮﺍ ِء ﻣﻮﺭ ﺟﻮ ﺍﺳﺘﻌﻤﺎﻝ ﺑﻪ ﮔﻬﮣﻲ ﭜﺎﮜﻲ ﭤﻴﻞ‬ ‫ﺁﻫﻲ‪ .‬ﭘﭙﺮ ﺟﻲ ﭘﻦ ﺟﻮ ﺑﻪ ﺟﺎﻡ ﺗﺼﻮﻳﺮﻭﻥ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪(4) .‬‬

‫ﺣﻮﺍﻻ ۽ ﺳﻤﺠﻬﺎﮢﻴﻮﻥ‬ ‫‪Majumdar, N.G, “Exploration in Sind” P-85‬‬

‫‪.2‬‬

‫‪1.‬‬

‫ﻟﺌﻤﺒﺮ ‪ ،‬ﺍﻳﭿ‪ .‬ﻲ‪“ ،‬ﺳﻨﮅ‪ -‬ﻫ ﻋﺎﻡ ﺟﺎﺋﺰﻭ” ﺹ‪142-‬‬ ‫‪Sorely, H.T, “Gazetter of Sind” P-112‬‬

‫‪3.‬‬

‫‪Flame, Louis, “The Paleography & Prehistoric‬‬ ‫‪Settlement Pattern in Sind”, P-281‬‬

‫‪4.‬‬

‫‪ .19‬ﻧﺎﺭﻭ ﻭﺍﺭﻭ ﺩ ﻭ‬ ‫ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﻭﺍﺭﺛﻦ ﺟﻲ ﻫﻲ ﺑﺴﺘﻲ ﺿﻠﻌﻲ ﺧﻴﺮﭘﻮﺭ ﺟﻲ ﻨ ﻱ ﻣﺴﺘﻲ ﺧﺎﻥ‬ ‫ﺍﺳ ﻴﺸﻦ ﺟﻲ ﺍﻭﭜﺮ ۾ ﭔﻦ ﻣﻴﻠﻦ ﺟﻲ ﻓﺎﺻﻠﻲ ﺗﻲ ﺁﻫﻲ‪ .‬ﻫﻦ ﺑﺴﺘﻲ َء ﮐﻲ ‪1935‬ﻉ ۾ ﻗﺪﻳﻢ‬ ‫ﺁﺛﺎﺭﻥ ﺟﻲ ﻫ ﻣﺎﻫﺮ ﭘﻨ ﺕ ﻣﺎﮄﻭ ﺳﺮﻭﭖ ﮘﻮﻟﻬﻲ ﻟﮅﻭ‪ (1) .‬ﺟﺘﻲ ﮐﻴﺲ ﻴﺘﺮﺍﺋﻲ ﻭﺍﺭﻱ ﺟﺎ‬ ‫ﺩ ﺍ ﻣﻠﻴﺎ‪ .‬ﺟﻦ ﻣﺎﻥ ﮐﮡ ﺍﻭﭜﺮ ﮀﻴ ﻱ ﻭﺍﺭﻭ ﺩ ﻭ “ﻧﺎﺭﻭ ﻭﺍﺭﻭ ﺩ ﻭ” ﺁﻫﻲ‪ (2) .‬ﺟﻴ ﻮ ﺳﻨﮅﻭ‬ ‫ﺳﭝﻴﺘﺎ ﺟﻲ ﮘﻮﭠﺎﮢﻲ ﺛﻘﺎﻓﺖ ﻭﺍﺭﻥ ﺭﻫﻮﺍﺳﻴﻦ ۽ ﺍﻥ ﮐﺎﻥ ﭘﻮ ِء ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﺟﻲ ﻭﺍﺭﺛﻦ ﺟﻮ‬

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‫ﮔ ﻳﻞ ﻫﻨﮅ ﺁﻫﻲ‪ (3) .‬ﻫﺘﺎﻥ ﺟﻲ ﺭﻫﻮﺍﺳﻴﻦ ﺟﺎ ﻮ ﺟﻲ ﺟﻲ ﺑﺎﺷﻨﺪﻥ ﺳﺎﻥ ﮔﻬﺮﺍ ﻻﮘﺎﭘﺎ ﻫﻴﺎ‪،‬‬ ‫ﻮ ﺟﻲ ﻭﺍﺭﺍ ﻗﺪﻳﻢ ﺁﺛﺎﺭ ﻫﻦ ﺑﺴﺘﻲ ﮐﺎﻥ ‪ 7‬ﻣﻴﻞ ﺍﺗﺮ ﺍﻭﻟﻬﻪ ۾ ﺁﻫﻦ‪.‬‬ ‫ﻧﺎﺭﻭ ﺟﻲ ﺩ ﻱ ﻣﺎﻥ ﻣﻠﻴﻞ ﺑﺮﺗﻦ ﺗﻤﺎﻡ ﺳﮅﺭﻳﻞ ﻗﺴﻢ ﺟﺎ ﻧﻈﺮ ﺍﭼﻦ ﭤﺎ‪ .‬ﺟﻦ ﺟﻲ‬ ‫ﺍﻋﻠﻲ‬ ‫ﺟﻮ ﺟ‬ ‫ﺍﻋﻠﻲ ﻗﺴﻢ ﺟﻲ ۽ ﺍﻧﻬﻦ ﺗﻲ ﭤﻴﻞ ﭼ ﺴﺎﻟﻲ‪ ،‬ﺳﻨﺪﻥ ﻓﻦ ﺟﻲ ﭘﺨﺘﮕﻲ َء ﺟﻮ ٰ‬ ‫ٰ‬ ‫ﺛﺒﻮﺕ ﺁﻫﻲ‪ (4) .‬ﻫﻦ ﺩ ﻱ ﺟﻲ ﮐﻮ ﺎﺋﻲ ﻣﺎﻥ ﻣﻠﻴﻞ ﺷﻴﻮﻥ‪ ،‬ﻮ ﺟﻲ ۽ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻣﺎﻥ‬ ‫ﻣﻠﻴﻞ ﺷﻴﻦ ﺳﺎﻥ ﺎﻓﻲ ﻣﺸﺎﺑﻬﺖ ﺭﮐﻦ ﭤﻴﻮﻥ‪ .‬ﻫﺘﺎﻥ ﻣﻠﻨﺪ ﺯﻳﻮﺭﻥ ۾ ﻫﭥﻦ ﺟﻮﻥ ﻣﻨ ﻳﻮﻥ‬ ‫ﻭﻏﻴﺮﻩ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻣﺎﻥ ﻣﻠﻴﻞ ﺯﻳﻮﺭﻥ ﺳﺎﻥ ﻣﺸﺎﺑﻬﺖ ﺭﮐﻦ ﭤﻴﻮﻥ‪ .‬ﺩ ﻱ ﺟﻲ ﮐﻮ ﺎﺋﻲ‬ ‫ﻣﺎﻥ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺟﻲ ﻣﺎﻫﺮﻥ ﮐﻲ ﭔﺎﺭﻥ ﺟﺎ ﺭﺍﻧﺪﻳ ﺎ‪ ،‬ﮂﮘﻲ ﮔﺎ ﻳﻮﻥ‪ ،‬ﭼﻮ ﻳﻮﻥ ۽ ﭔﺌﻲ ﻫﺎﺭ‬ ‫ﺳﻴﻨﮕﺎﺭ ﺟﻲ ﺳﺎﻣﺎﻥ ﺳﺎﻥ ﮔ ﺑﻬﺘﺮﻳﻦ ﻗﺴﻢ ﺟﻲ ﭠ ﺮ ﺟﺎ ﭤﺎﻧﻮﻥ ﻣﻠﻴﺎ ﺁﻫﻦ‪ (5) .‬ﻣﺎﻫﺮﻥ ﻫﻦ‬ ‫ﺩ ﻱ ﻣﺎﻥ ﻫ ﺍﻧﺴﺎﻧﻲ ﻫ ﺍﺋﻮﻥ ﭘﭹﺮﻭ ﺑﻪ ﻟﮅﻭ ﺁﻫﻲ‪.‬‬ ‫ﻧﺎﺭﻭ ﻭﺍﺭﻭ ﺩ ﻭ‪ ،‬ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﮘﻮﭠﺎﮢﻲ ﺛﻘﺎﻓﺖ ۽ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﺟﻲ ﻣﻠﻴﻞ‬ ‫ﺟﻠﻴﻞ ﺩﻭﺭﻥ ﺟﻮ ﻫ ﺑﻬﺘﺮﻳﻦ ﺳﻨﮕﻢ ﺁﻫﻲ‪.‬‬

‫ﺣﻮﺍﻻ ۽ ﺳﻤﺠﻬﺎﮢﻴﻮﻥ‬ ‫‪Pithawalla, “Historical Geography of Sind”, P-166‬‬

‫‪1.‬‬

‫‪Exploration at Naru Waro Daro, Archaeological‬‬ ‫‪Deptt: of Pakistan, 1964- vol: 1‬‬

‫‪2.‬‬

‫‪Flame, Louis, “The Paleography & Prehistoric‬‬ ‫‪Settlement Pattern in Sind” – P – 941‬‬

‫‪3.‬‬

‫‪Pithawala, P-166‬‬

‫‪4.‬‬

‫‪Pithawala, P-167‬‬

‫‪5.‬‬

‫‪ .20‬ﻧﭛ ﺑﭡﻲ‬ ‫ﻧﭛ ﺑﭡﻲ ﺟﺎ ﻗﺪﻳﻢ ﺁﺛﺎﺭ ﺩﺍﺩﻭ ﺿﻠﻌﻲ ۾ ﺟﻬﺎﻧﮕﺎﺭﺍ ﮘﻮﭞ ﮐﺎﻥ ‪ 10‬ﻠﻮﻣﻴ ﺮ ﮐﮡ‬ ‫ﺍﻭﻟﻬﻪ ۾ ﺁﻫﻦ‪ .‬ﻫﺘﺎﻥ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺟﻲ ﻣﺎﻫﺮ ﻓﻠﻴﻢ ۽ ﻣﺠﻤﺪﺍﺭ ﮐﻲ ﻤﺎ ﺟﮙﻬﻪ ﺟﺎ ﻧﺸﺎﻥ ﻫﭣ‬ ‫ﺁﻳﺎ ﺁﻫﻦ‪ .‬ﺟﻨﻬﻦ ﺟﻲ ﻻﻫﻲ َء ﮐﺎﻥ ﭜﺘﻴﻦ ﺟﺎ ﻧﺸﺎﻥ ﻣﻮﺟﻮﺩ ﺁﻫﻦ‪ .‬ﺟ ﻫﻦ ﺗﻪ ﺍﮐﮣﻴﻦ ﻃﺮﻑ ﻫ‬ ‫ﺍ ﮡ ﺟﺎ ﻧﺸﺎﻥ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻫﻦ ﺟﻲ ﻫﻴﭡﻴﺎﻥ ﮐﮡ‪ ،‬ﺍﻭﭜﺮ ۽ ﺍﺗﺮ ﮐﺎﻥ ﭘﻴ ﻫﻪ ﺟﻲ ﭜﺘﻴﻦ ﺟﺎ ﻧﺸﺎﻥ‬ ‫ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺟﻨﻬﻦ ﻣﺎﻥ ﮔﻬﺮﻥ ﺟﻲ ﻤﺮﻥ ﺟﻲ ﻧﺸﺎﻧﺪﻫﻲ ﭤﺌﻲ ﭤﻲ‪ .‬ﻣﺠﻤﺪﺍﺭ ﺑﭡﻲ ﺟﻲ ﮐﻮ ﺎﺋﻲ‬ ‫ﺩﻭﺭﺍﻥ ﻫ ﺍﻧﺴﺎﻧﻲ ﮂﺍﻧﭽﻮ ﮘﻮﻟﻲ ﻫﭣ ﻴﻮ‪ .‬ﻫﺘﺎﻥ ﻣﻠﻨﺪ ﭤﺎﻧﻮﻥ ﺁﻣﺮﻱ ۽ ﻫ ﺍﭘﺎ ﺟﻲ ﺩﻭﺭﻥ‬ ‫ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻦ ﭤﺎ‪ .‬ﺟﻨﻬﻦ ﻣﺎﻥ ﻣﻌﻠﻮﻡ ﭤﺌﻲ ﭤﻮ ﺗﻪ ﻫﻲ ُء ﻣﺎﮖ ﮘﻮﭠﺎﮢﻲ ﺛﻘﺎﻓﺖ ﺳﻤﻴﺖ‬ ‫ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﻭﺍﺭﻱ ﺩﻭﺭ ﺳﺎﻥ ﺑﻪ ﻭﺍﺳﻄﻮ ﺭﮐﻲ ﭤﻮ‪.‬‬

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‫‪ .21‬ﺩﻳﻬﻪ ﻣﺎ ﻱ ﺻﺎﺑﺮﻱ‬ ‫ﺩﻳﻬﻪ ﻣﺎ ﻱ ﺻﺎﺑﺮﻱ ﺟﺎ ﻗﺪﻳﻢ ﺁﺛﺎﺭ ﺿﻠﻌﻲ ﻧﻮﺍﺏ ﺷﺎﻫﻪ ۾ ﮘﻮﭞ ﻧﻮﺍﺯ ﺍﻫﺮﻱ‬ ‫ﭜﺮﺳﺎﻥ ﺁﻫﻦ‪ .‬ﻫﻲ ﻣﺎﮖ ﻫ ﺍﭘﺎ ﺩﻭﺭ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻲ ﭤﻮ‪ .‬ﻫﺘﺎﻥ ﻣﻠﻨﺪ ﺷﻴﻦ ۾ ﺎﺭﻱ ﺗﻲ‬ ‫ﮘﺎ ﻫﻲ ﭼ ﻭﺍﺭﺍ ﭤﺎﻧﻮ‪ ،‬ﭠ ﺮ ﺟﻮ ﮂﮘﻮ‪ ،‬ﻨﮕﺮ ﺳﺎﻣﺎﻥ ﺟﺎ ﺮ ﺷﺎﻣﻞ ﺁﻫﻦ‪.‬‬

‫‪ .22‬ﻳﺴﻮﺋﻲ‬ ‫ﻫﻲ ُء ﻣﺎﮖ ﺩﺍﺩﻭ ﺿﻠﻌﻲ ۾ ﭤﺎﮢﻲ ﺑﻮﻻ ﺧﺎﻥ ﮐﺎﻥ ﺍﭞ ﻠﻮ ﻣﻴ ﺮ ﺍﺗﺮ ﺍﻭﭜﺮ ﺗﻲ‬ ‫ﻳﺴﻮﺋﻲ ﻧﺌﻦ ﻭﻳﺠﻬﻮ ﺁﻫﻲ‪ .‬ﻫﻲ ﻣﺎﮖ ﺗﺮﺍﮐ ﻭ ﺁﻫﻲ‪ .‬ﭘﭥﺮ ﺟﻲ ﭙﭽﻲ ۽ ﻭﭤﻮﻥ ﺟﺎ ﺑﺠﺎ‬ ‫ﭘﮑ ﻳﻞ ﺁﻫﻦ‪ .‬ﻫﺘﺎﻥ ﻣﻠﻨﺪ ﺳﺎﻣﺎﻥ ۾ ﻨﮕﺮ ﭤﺎﻧﻮ‪ ،‬ﭠ ﺮ ۽ ﺎﻣﻲ ﺟﺎ ﭼﻮ ﺍ‪ ،‬ﭟ ﺟﻮ ﻭ ‪،‬‬ ‫ﻧﻨﮃ ﺍ ﭠ ﺮ ﺟﻲ ﮔﺎ ﻥ ﺟﺎ ﺮ‪ ،‬ﭔﻪ ﺳﻮ ﮔﻮﻝ ۽ ﭔﻪ ﭼﻬﻨﺒﺎﺭﺍ ﭠ ﺮ ﺟﺎ ﮘﻮ ﻫﺎ ﺑﻪ ﻟﮅﺍ ﻭﻳﺎ ﺁﻫﻦ‪.‬‬ ‫ﺍﻫ ﺍ ﮘﻮ ﻫﺎ ﭤﺎﮢﻲ ﺑﻮﻻ ﺧﺎﻥ ﺟﻲ ﭔﻴﻦ ﻣﺎﮘﻦ ﺗﺎﻥ ﺑﻪ ﻟﮅﺍ ﻭﻳﺎ ﺁﻫﻦ‪ .‬ﻣﺠﻤﺪﺍﺭ ۽ ﻓﻠﻴﻢ ﺟﻲ ﺭﺍ ِء‬ ‫ﻣﻮﺟﺐ ﻫﻲ ﻣﺎﮖ ﻫ ﺍﭘﺎ ﺩﻭﺭ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻲ ﭤﻮ‪.‬‬

‫‪ .23‬ﺍﻟﻬﻪ ﻧﻮ‬ ‫ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﻭﺍﺭﻭ ﻫﻲ ُء ﻫﻨﮅ ﺮﺍﭼﻲ ﮐﺎﻥ ‪ 32‬ﻠﻮﻣﻴ ﺮ ﺍﺗﺮ ﺍﻭﭜﺮ ﻃﺮﻑ ﺁﻫﻲ‪.‬‬ ‫ﻫﻦ ﻣﺎﮖ ﺗﺎﻥ ﻦ ﺩﻭﺭﻥ ﺟﺎ ﺁﺛﺎﺭ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻫﻲ ﻣﺎﮖ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﺩﻭﺭ ﺳﺎﻥ ﻭﺍﺳﻄﻮ‬ ‫ﺭﮐﻨﺪ ﺁﻫﻲ‪.‬‬ ‫ﻣﺎﻫﺮﻥ ﻫﻦ ﻭﺳﺘﻲ َء ۾ ﭼ ﺴﺎﻟﻲ ﺳﺎﻥ ﮔ ﺳﺎﺩﺍ ﭤﺎﻧﻮﻥ ﺑﻪ ﻟﮅﺍ ﺁﻫﻦ‪ .‬ﺍﻟﻬ ﻧﻲ ﺟﻲ‬ ‫ﭜﺘﻴﻦ ۾ ﭘﭥﺮﻥ ﺳﺎﻥ ﮔ ﭽﻴﻮﻥ ﺳﺮﻭﻥ ﺑﻪ ﺍﺳﺘﻌﻤﺎﻝ ﭤﻴﻞ ﺁﻫﻦ‪ .‬ﮐﻮ ﺎﺋﻲ ﻣﺎﻥ ﺳﻮﻥ ۽ ﭼﺎﻧﺪﻱ‬ ‫ﺑﻪ ﻫﭣ ﺌﻲ ﻭﺋﻲ ﺁﻫﻲ‪.‬‬

‫‪ .24‬ﻋﺎﻣﻼﮢﻮ‬ ‫ﻋﺎﻣﻼﮢﻲ ﺟﺎ ﻗﺪﻳﻢ ﺁﺛﺎﺭ ﺮﺍﭼﻲ َء ﮐﺎﻥ ﺍ ﻞ ‪ 34‬ﻠﻮﻣﻴ ﺮ ﺍﺗﺮ ﺍﻭﻟﻬﻪ ﻃﺮﻑ ﻣﻮﻝ‬ ‫۽ ﻣﻠﻴﺮ ﻧﺌﻦ ﺟﻲ ﺳﻨﮕﻢ ﺗﻲ ﺁﻫﻦ‪ .‬ﻫﻲ ﺑﺴﺘﻲ ‪ 91‬ﻣﻴ ﺮﻥ ﺍﻧﺪﺭ ﭰﻬﻠﻴﻞ ﺁﻫﻲ‪.‬ﺍﻫﭹﺎﮠ ﺗﺮﺍﮐ ﺍ‬ ‫ﺁﻫﻦ‪ ،‬ﻣﺎﮖ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﺁﻫﻲ‪.‬‬

‫‪ .25‬ﻋﺎﺭﺏ ﺟﻮ ﭤﺎﮢﻮ‬

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‫ﻋﺎﺭﺏ ﺟﻲ ﭤﺎﮢﻲ ﺟﺎ ﻗﺪﻳﻢ ﺁﺛﺎﺭ ﺿﻠﻌﻲ ﺩﺍﺩﻭ ۾ ﺷﺎﻫﻪ ﺟﻮ ﻮﭠ ﻳﻮ ﮐﺎﻥ ﺍ ﻞ ‪5‬‬ ‫ﻠﻮﻣﻴ ﺮ ﮐﮡ ﻃﺮﻑ ﻧﺎﺭﻳﺌ ﻭ ﺟﺒﻠﻦ ﺟﻲ ﭘﻴﺮﺍﻧﮅﻱ َء ۾ ﺁﻫﻦ‪.‬‬ ‫ﻟﺌﻤﺒﺮ ﮐﻲ ﻫﻦ ﺑﺴﺘﻲ ﻣﺎﻥ ﺎﻣﻲ ﺟﻮﻥ ﮀﻴﮣﻴﻮﻥ ﻫﭣ ﺁﻳﻮﻥ ﺁﻫﻦ‪ .‬ﺍﻳﻦ ﺟﻲ‬ ‫ﻣﺠﻤﺪﺍﺭ‪ ،‬ﻫﻦ ﺑﺴﺘﻲ َء ﮐﻲ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﺟﻲ ﺭﻫﻮﺍﺳﻴﻦ ﺟﻮ ﻭﭤﺎﮠ ﭔﮅﺍﺋﻲ‬ ‫ﭤﻮ‪.‬‬

‫‪ .26‬ﺷﺎﻫﻪ ﺟﻮ ﻮ ﻭ‬ ‫ﻫﻲ ُء ﻣﺎﮖ ﺩﺍﺩﻭ ﺿﻠﻌﻲ ۾ ﮐﺠﻮﺭ ﮐﺎﻥ ‪ 7‬ﻠﻮﻣﻴ ﺮ ﮐﮡ ﺍﻭﭜﺮ ﻃﺮﻑ ﺑﺎﺭﺍﻥ ﻧﺌﻦ‬ ‫ﺟﻲ ﺍﻭﭜﺮ ﮐﺎﭔﻲ ﭘﺎﺳﻲ ﻭﺍﻗﻊ ﺁﻫﻲ‪ .‬ﻫﻮﭤﻴﺎﮢﻮ ﺟﺒﻞ ﮐﺎﻥ ﻫ ﻧ ﺮﻧﺪ ﭼﺸﻤﻮ ﻣﺎﮖ ﺟﻲ ﭜﺮﻣﺎﻥ‬ ‫ﻟﻨﮕﻬﻲ ﭤﻮ‪ .‬ﻫﻦ ﻗﺪﻳﻢ ﺁﺛﺎﺭ ﺟﻲ ﻣﭥﺎﮀﺮﻱ ﺗﻲ ﭜﺖ ﺟﺎ ﺁﺛﺎﺭ ﻧﻈﺮ ﺍﭼﻦ ﭤﺎ‪ .‬ﻫﺘﺎﻥ ﻟﭝﻨﺪ ﭤﺎﻧﻮﻥ‬ ‫ﺟﻮ ﻧﻤﻮﻧﻮ ﮐﮡ ﺑﻠﻮﭼﺴﺘﺎﻥ ﺟﻲ ﻗﺪﻳﻢ ﻣﺎﮘﻦ ﻠﻲ ۽ ﻣﻴﻬﻲ ﻣﺎﻥ ﺑﻪ ﻟﮅﻭ ﻭﻳﻮ ﺁﻫﻲ‪ .‬ﻫﺘﺎﻥ‬ ‫ﻣﻠﻴﻞ ﭤﺎﻧﻮﻥ ﺗﻲ ﮐﺠﻲ ﺟﻮ ﻭﮠ ۽ ﭔ ﺮﻥ ﺟﺎ ﭼ ﺑﻪ ﭤﺎﻧﻮﻥ ﺗﻲ ﭼ ﻴﻞ ﺁﻫﻦ‪ .‬ﺟﻨﻬﻦ ﻣﺎﻥ ﻇﺎﻫﺮ‬ ‫ﭤﺌﻲ ﭤﻮ ﺗﻪ ﻫﺘﺎﻥ ﺟﺎ ﻣﺎﮢﻬﻮ ﭔ ﺮﻳﻮﻥ ﮄﺍﺭﻳﻨﺪﺍ ﻫﺌﺎ ۽ ﺍﻥ ﺩﻭﺭ ۾ ﺳﻨﮅ ۾ ﮐﺠﻲ ﭘﻮﮐﻲ ﻭﻳﻨﺪﻱ‬ ‫ﻫﺌﻲ‪.‬‬

‫‪.27‬ﭔﺎﻧﮅﮢﻲ‬ ‫ﭔﺎﻧﮅﮢﻲ ﺟﻮ ﻗﺪﻳﻢ ﻣﺎﮖ ﺩﺍﺩﻭ ﺿﻠﻌﻲ ۾ ﭔﺎﻧﮅ ﻱ ﻧﺌﻦ ﻭﻳﺠﻬﻮ ﭔﺎﻧﮅﮢﻲ ﮘﻮﭞ ﭜﺮﺳﺎﻥ‬ ‫ﺁﻫﻲ‪ .‬ﺩ ﻭ ﺍﺗﺮ ﮐﺎﻥ ﺍﺗﺎﻧﻬﻮﻥ ۽ ﮐﮡ ﮐﺎﻥ ﺗﺮﺍﮐ ﻭ ﺁﻫﻲ‪ .‬ﻣﺠﻤﺪﺍﺭ ﻫﻦ ﻗﺪﻳﻢ ﻣﺎﮖ ﺟﻲ‬ ‫ﮐﻮ ﺎﺋﻲ ﺮﺍﺋﻲ‪ ،‬ﺟﺘﺎﻥ ﭘﭥﺮ ﺟﻮﻥ ﭜﺘﻴﻮﻥ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ .‬ﻗﺪﻳﻢ ﺁﺛﺎﺭ ﻣﺎﻥ ﻣﻠﻨﺪ ﭤﺎﻧﻮﻥ‪ ،‬ﻫﻦ‬ ‫ﻣﺎﮖ ﺟﻮ ﺁﻣﺮﻱ ﺛﻘﺎﻓﺖ )ﮘﻮﭠﺎﮢﻲ ﺛﻘﺎﻓﺖ( ﺳﺎﻥ ﮘﺎﻧﮃﺍﭘﻮ ﻳﮑﺎﺭﻳﻦ ﭤﺎ‪.‬‬ ‫ﻫﻦ ﻣﺎﮖ ﺗﺎﻥ ﻣﻠﻨﺪ ﺑﺎﻗﻴﺎﺕ ۾ ﭔﻪ ﺭﻧﮕﺎ ﺳﻨﻬ ﻱ ﭼﺎﺩﺭ ﻭﺍﺭﺍ ﭤﺎﻧﻮﻥ ۽ ﭼﻘﻤﻘﻲ ﭘﭥﺮ‬ ‫ﺟﺎ ﺍﻭﺯﺍﺭ ﺷﺎﻣﻞ ﺁﻫﻦ‪ .‬ﭤﺎﻧﻮﻥ ﺗﻲ ﮘﺎ ﻫﻲ ۽ ﻧﺎﺳﻲ ﺭﻧﮕﻦ ﺟﺎ ﭼ ﭼ ﻴﻞ ﺁﻫﻦ‪ ،‬ﺟ ﻫﻦ ﺗﻪ ﺍﻧﻬﻦ‬ ‫ﺟﻮ ﺗﻬﻪ ﭘﻴﻠﻮ ﺁﻫﻲ‪.‬‬

‫‪ .28‬ﭼﺆﻧﺮﻭ‬ ‫ﭼﺆﻧﺮﻭ ﺟﺎ ﻗﺪﻳﻢ ﺁﺛﺎﺭ ﺩﺍﺩﻭ ﺿﻠﻌﻲ ۾ ﭔﺎﻧﺪ ﻱ ﻧﺌﻦ ﺟﻲ ﮐﮡ ﻃﺮﻑ ﺁﻫﻦ‪ .‬ﻫﻲ‬ ‫ﻣﺎﮖ ﻣﺨﺮﻭﻃﻲ ﺩ ﻱ ۽ ﻫ ﻫﻴﭡﺎﻫﻴﻦ ﻭﺳﻨﺪﻱ ﺗﻲ ﭔﮅﻝ ﺁﻫﻲ‪ .‬ﻫﺘﺎﻥ ﻣﺠﻤﺪﺍﺭ ﮐﻲ ﮐﻮ ﺎﺋﻲ‬ ‫ﺩﻭﺭﺍﻥ ﭜﺘﻴﻮﻥ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ .‬ﻫﻲ ﻣﺎﮖ ﮘﻮﭠﺎﮢﻲ ﺛﻘﺎﻓﺖ ﻭﺍﺭﻱ ﺩﻭﺭ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﺁﻫﻲ‪.‬‬

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‫ﻫﺘﺎﻥ ﮘﺎ ﻫﻲ ۽ ﭰ ﻲ ﺭﻧﮓ ﺟﺎ ﭤﺎﻧﻮﻥ ﻟﮅﺍ ﻭﻳﺎ ﺁﻫﻦ‪ .‬ﺟﻴ ﻲ ﻫﻦ ﮐﺎﻥ ﺍﮖ ﺁﻣﺮﻱ ﻣﺎﻥ ﻣﻠﻲ‬ ‫ﭼ ﺎ ﺁﻫﻦ‪ .‬ﺟﻦ ﺗﻲ ﭼﺎ ﻠﻴ ﻲ ﭰ ﻲ ﺭﻧﮓ ﺳﺎﻥ ﭼ ﺴﺎﻟﻲ ﭤﻴﻞ ﺁﻫﻲ‪ .‬ﭤﺎﻧﻮﻥ ﭼ ﺗﻲ ﭠﺎﻫﻲ‬ ‫ﭘﭽﺎﻳﺎ ﻭﻳﺎ ﺁﻫﻦ‪ .‬ﻫﻦ ﺁﺛﺎﺭ ﻣﺎﻥ ﻟﻴﻤﺒﺮ ﮐﻲ ﻫ ﭼﻘﻤﻘﻲ ﭘﻬﮡ ﺟﻮ ﭗ ﻫﭣ ﺁﻳﻮ ﺁﻫﻲ‪،‬‬ ‫ﺟﻴ ﻮ ‪ 5‬ﺍﻧﭽﻦ ﮐﺎﻥ ﻭﮄﻳ ﮔﻬﻮ ﺁﻫﻲ‪.‬‬

‫‪ .29‬ﮂﺍﻝ‬ ‫ﮂﺍﻝ ﺑﭡﻲ ﺟﺎ ﻗﺪﻳﻢ ﺁﺛﺎﺭ ﻟ ﻲ ﺟﺒﻠﻦ ﺟﻲ ﺍﻭﻟﻬﻪ ﻃﺮﻑ ﺿﻠﻌﻲ ﺩﺍﺩﻭ ۾ ﺁﻫﻦ‪ .‬ﻫﻦ‬ ‫ﻨ ﻱ ﺟﻲ ﺻﻮﺭﺕ ۾ ﻣﻮﺟﻮﺩ ﺁﻫﻲ‪ .‬ﻨ ﻱ ﺟﻮ ﻧﻨﮃﻱ ۾‬ ‫ﻗﺪﻳﻢ ﺑﺴﺘﻲ َء ﺟﻮ ﻧﺸﺎﻥ ﻫ‬ ‫ﻧﻨﮃﻭ ﺣﺼﻮ ﺍﺗﺮ ﻭﺍﺭﻱ ﭘﮁ ﻱ ﺁﻫﻲ ۽ ﺍﺗﺮ ﻭﺍﺭﻱ ﭘﮁ ﻱ ﺗﻲ ﻣﻴﺪﺍﻥ ﻫ ﻣﺨﺮﻭﻃﻲ ﺩ ﻱ ﺟﻲ‬ ‫ﺻﻮﺭﺕ ﺍﺧﺘﻴﺎﺭ ﺮﻱ ﭤﻮ‪ .‬ﻫﻦ ﻗﺪﻳﻢ ﺁﺛﺎﺭ ﺟﻮ ﻭﺍﺳﻄﻮ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﮘﻮﭠﺎﮢﻲ ﺛﻘﺎﻓﺖ ﺳﺎﻥ‬ ‫ﮔ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﻭﺍﺭﻱ ﺩﻭﺭ ﺳﺎﻥ ﺑﻪ ﺁﻫﻲ‪ .‬ﻫﺘﺎﻥ ﻣﺠﻤﺪﺍﺭ ﮐﻲ ﺟﺘﻲ ﺁﻣﺮﻱ ﺩﻭﺭ ﺟﺎ ﺳﻨﻬﺎ‬ ‫ﭤﺎﻧﻮﻥ ﻣﻠﻴﺎ ﺁﻫﻦ‪ ،‬ﺍﺗﻲ ﺮ ﺟﻲ ﭼﻮ ﻲ َء ﺗﻲ ﭟ ﺟﻲ ﺩﻭﺭ ﺟﻲ ﻋﻤﺎﺭﺗﻦ ﺟﺎ ﺁﺛﺎﺭ ﻧﻪ ﻧﻈﺮ ﺁﻳﺎ‬ ‫ﺁﻫﻦ‪ .‬ﻫﺘﺎﻥ ﻣﻠﻨﺪ ﺷﻴﻦ ۾ ﭼ ﺴﺎﻟﻲ ﭤﻴﻞ ﭤﺎﻧﻮﻥ‪ ،‬ﭠ ﺮ ﺟﺎ ﭼﻮ ﺍ‪ ،‬ﺍﺳ ﻴﻨ ﺗﻲ ﺵ ۽ ﻨﮕﺮ‬ ‫ﭤﺎﻧﻮﻥ ﺷﺎﻣﻞ ﺁﻫﻦ‪.‬‬ ‫ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺟﻲ ﻣﺎﻫﺮ ﻣﺠﻤﺪﺍﺭ ﮐﻲ ﺍﻭﭜﺮ ﻭﺍﺭﻱ ﺍﮄ ﻣﺎﻥ ﭜﺘﻴﻦ ﺟﻲ ﭘﻴ ﻫﻪ ﻭﺍﺭﺍ ﭘﭥﺮ‬ ‫ﻧﻈﺮ ﺁﻳﺎ‪ .‬ﺟ ﻫﻦ ﺗﻪ ﻓﻠﻴﻢ ﮐﻲ ﺑﭡﻲ َء ﺟﻲ ﺍﻭﻟﻬﻪ ﻭﺍﺭﻱ ﭘﺎﺳﻲ ﮐﺎﻥ ﻫ ﮔﻮﻻﺋﻴﻦ ﭘﭥﺮﺍﺋﻴﻦ‬ ‫ﺍ ﺍﻭﺕ ﺟﺎ ﺁﺛﺎﺭ ﻣﻠﻴﺎ ﺁﻫﻦ‪.‬‬

‫‪ .30‬ﻳﺠﻲ َء ﺟﻲ‬

‫ﺮﻱ‬

‫ﻫﻲ ُء ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﻭﺍﺭﻭ ﻣﺎﮖ ﺧﻴﺮﭘﻮﺭ ﺿﻠﻌﻲ ﺟﻲ ﺩﻳﻬﻪ ﭼﻮﻧﺌﺮﻭ ۾ ﺁﻫﻲ‪1938 .‬ﻉ‬ ‫۾ ﻫ ﻣﺎﻫﺮ ﻭﺋ ﺲ ﻫﻲ ُء ﻣﺎﮖ ﮘﻮﻟﻲ ﻫﭣ ﻴﻮ‪ .‬ﺟﻴ ﻮ ﭼﻦ ﻭﺍﺭﻱ ﭘﭥﺮ ﺟﻲ ﺮﻱ َء ﺗﻲ‬ ‫ﺁﻫﻲ ۽ ﺁﺱ ﭘﺎﺱ ﻭﺍﺭﻱ ﻣﻴﺪﺍﻧﻲ ﻋﻼﺋﻘﻲ ﮐﺎﻥ ﺍ ﻞ ‪ 12‬ﻣﻴ ﺮ ﻣﭥﻲ ﺁﻫﻲ ۽ ﺷ ﻞ ۾‬ ‫ﭼﻮ ﻨ ﻭ ﺁﻫﻲ‪.‬‬ ‫ﻭﺋ ﺲ ﺟﻲ ﺭﺍ ِء ﻣﻮﺟﺐ ﻫﻦ ﻭﺳﻨﺪﻱ َء ﺟﺎ ‪ 4‬ﮐﺎﻥ ‪ 5‬ﺗﻬﻪ ﺁﻫﻦ‪ .‬ﻣﭥﻴﻮﻥ ﺗﻬﻪ ﺳﻨﮅﻭ‬ ‫ﺳﭝﻴﺘﺎ ﺟﻲ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﺁﻫﻲ‪ .‬ﺟ ﻫﻦ ﺗﻪ ﻫﻴﭡﻴﻦ ﺗﻬﻦ ﺟﻮ ﻭﺍﺳﻄﻮ‬ ‫ﮘﻮﭠﺎﮢﻲ ﺛﻘﺎﻓﺖ ﻭﺍﺭﻱ ﺩﻭﺭ ﺳﺎﻥ ﺁﻫﻲ‪ .‬ﻫﺘﺎﻥ ﺠﻬﻪ ﺍﻫ ﻳﻮﻥ ﺑﺎﻗﻴﺎﺕ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ ،‬ﺟﻦ‬ ‫ﺟﻬ ﻳﻮﻥ ﻫﻦ ﮐﺎﻥ ﺍﮖ ﻮ ﻳﺠﻲ ﺳﻤﻴﺖ ﺭﺍﺟﺴﭥﺎﻥ ﻭﺍﺭﻱ ﻗﺪﻳﻢ ﻣﺎﮖ ﺎﻟﻲ ﺑﻨﮕﻦ ﻣﺎﻥ ﻫﭣ‬ ‫ﺁﻳﻮﻥ ﺁﻫﻦ‪.‬‬

‫‪ .31‬ﮔﻮﺭﻧ ﻱ‬ ‫ﮔﻮﺭﻧ ﻱ ﻭﺍﺭﻭ ﻗﺪﻳﻢ ﻣﺎﮖ ﺩﺍﺩﻭ ﺿﻠﻌﻲ ۾ ﻧﺌﻨﮓ ﮐﺎﻥ ‪ 13‬ﻠﻮﻣﻴ ﺮ ﺍﺗﺮ ﻃﺮﻑ‬ ‫ﺁﻫﻲ‪ .‬ﻫﻲ ُء ﻧﻨﮃ ﻭ ﺩ ﻭ ﺍ ﻞ ﺍﮂﺍﺋﻲ ﻣﻴ ﺮ ﺍﻭﭼﻮ ﺁﻫﻲ‪ .‬ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺟﻲ ﻣﺎﻫﺮ ﺍﻳﻦ ﺟﻲ‬

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‫ﻣﺠﻤﺪﺍﺭ ﻫﻦ ﻣﺎﮖ ﺟﻲ ﭼﻮﮎ ﭼ ﺎﺱ ﻨﺪﻱ ﭔﮅﺍﻳﻮ ﺁﻫﻲ ﺗﻪ ﺳﻤﻮﺭﻭ ﻋﻼﺋﻘﻮ ﭘﭥﺮ ﺟﻲ‬ ‫ﭙﭽﻴﻦ ۽ ﭤﺎﻧﻮﻥ ﺳﺎﻥ ﭜﺮﻳﻞ ﺁﻫﻲ‪ .‬ﺳﻨﺪﺱ ﭜﺮﺳﺎﻥ ﻫ ﭘﺎﮢﻲ َء ﺟﻮ ﭼﺸﻤﻮ ﺁﻫﻲ‪ .‬ﺟﺘﺎﻥ ﻫﺘﺎﻥ‬ ‫ﺟﺎ ﺭﻫﻮﺍﺳﻲ ﭘﻴﺌﮡ ۽ ﺯﺭﺍﻋﺖ ﺮﮠ ﻻ ِء ﭘﺎﮢﻲ ﺍﺳﺘﻌﻤﺎﻝ ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻫﺘﺎﻥ ﭠ ﺮ ﺟﻮ ﮂﮘﻮ‪،‬‬ ‫ﭼﻮ ﺍ‪ ،‬ﺳﭙﻴﻦ ﺟﺎ ﭼﻮ ﺍ‪ ،‬ﻋﻘﻴﻖ ﺟﻮ ﻣﮣ ﻮ ۽ ﻮﭘﺮ ﺟﻲ ﻣﻨ ﻱ ﻭﻏﻴﺮﻩ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻗﺪﻳﻢ‬ ‫ﺁﺛﺎﺭﻥ ﺟﻲ ﻣﺎﻫﺮﻥ ﻣﻮﺟﺐ ﻫﻲ ُء ﻣﺎﮖ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ۽ ﮘﻮﭠﺎﮢﻲ ﺛﻘﺎﻓﺖ ﻭﺍﺭﻥ ﺩﻭﺭﻥ ﺳﺎﻥ‬ ‫ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﺁﻫﻲ‪.‬‬

‫‪ .32‬ﺣﺴﻦ ﻋﻠﻲ‬ ‫ﺣﺴﻦ ﻋﻠﻲ َء ﺟﺎ ﻗﺪﻳﻢ ﺁﺛﺎﺭ ﺮﺍﭼﻲ ﮐﺎﻥ ﺳﺎﮂﺍ ﭘﻨﺠ ﻴﻬﻪ ﻠﻮﻣﻴ ﺮ ﺍﺗﺮ ﺍﻭﭜﺮ‬ ‫ﻃﺮﻑ‪ ،‬ﺳﭙﺮ ﻫﺎ ِء ﻭﻱ ﺗﻲ ﺁﻫﻦ‪ .‬ﻫﻲ ُء ﻣﺎﮖ ﻣﻴﺪﺍﻧﻲ ﻋﻼﺋﻘﻲ ﮐﺎﻥ ‪ 3‬ﻣﻴ ﺮ ﻣﭥﺎﻧﻬﻴﻦ ﺟﮙﻬﻪ ﺗﻲ‬ ‫ﺁﻫﻲ‪ .‬ﻫﺘﺎﻥ ﭜﺘﻴﻦ ﺟﻲ ﭘﻴ ﻫﻪ ﺟﺎ ﻧﺸﺎﻥ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺟﻲ ﻣﺎﻫﺮ ﻓﻠﻴﻢ ﻣﻮﺟﺐ ﻫ‬ ‫ﺑﺴﺘﻲ ﻫ ﺍﭘﺎ ﺩﻭﺭ ﻳﻌﻨﻲ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﺁﻫﻲ‪.‬‬

‫‪ .33‬ﺟﻬ‬ ‫ﻫﻲ ُء ﻣﺎﮖ ﻣﭡﻮ ﺩﻳﺮﻭ ﻟﮗ ﻻ ﺎﮢﻲ ﮐﺎﻥ ‪ 9‬ﻠﻮﻣﻴ ﺮ ﺍﻭﻟﻬﻪ ﻃﺮﻑ ﺁﻫﻲ‪.‬‬ ‫ﻻ ﺎﮢﻲ ﮐﺎﻥ ﻭﺍﺭﻫﻪ ﻭﻳﻨﺪﻱ ﺭﻭ ﺟﻲ ﺍﺗﺮﻳﻦ ﻃﺮﻑ ﻧﻈﺮ ﺍﭼﻲ ﭤﻮ‪ .‬ﺗﺎﺭﻳﺦ ﮐﺎﻥ ﺍﮖ ﻭﺍﺭﻱ ﺩﻭﺭ‬ ‫۾ ﻫﻲ َء ﻭﺳﻨﺪﻱ ﺳﻨﮅﻭ ﺩﺭﻳﺎﻫﻪ ﺟﻲ ﮐﺎﭔﻲ ﭗ ﺗﻲ ﻫﺌﻲ‪ .‬ﺟﻬﻮ ﺮ )ﺟﻬ ﺮ( ﺟﺎ ﻗﺪﻳﻢ ﺁﺛﺎﺭ‬ ‫ﭔﻦ ﺣﺼﻦ ۾ ﻭﺭﻫﺎﻳﻞ ﺁﻫﻦ‪ .‬ﺩ ﻭ ‘ﺍﻱ’ ‪ 17‬ﻓﻮ ﺍﻭﭼﻮ ﺁﻫﻲ ۽ ﺩ ﻭ ‘ﺑﻲ’ ‪ 63‬ﻓﻮ ﺍﻭﭼﻮ‬ ‫ﺁﻫﻲ‪ .‬ﺩ ﻭ ﺑﻲ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﻭﺍﺭﻱ ﺩﻭﺭ ﮐﺎﻥ ﭘﻮ ِء ﻭﺍﺭﻱ ﺯﻣﺎﻧﻲ ﺳﺎﻥ‬ ‫ﻭﺍﺳﻄﻮ ﺭﮐﻲ ﭤﻮ‪ .‬ﺟ ﻫﻦ ﺗﻪ ﺩ ﻱ ‘ﺍﻱ’ ﺟﺎ ﻫﻴﭡﻴﺎﻥ ﺗﻬﻪ‪ ،‬ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﺩﻭﺭ ﺳﺎﻥ‬ ‫ﻭﺍﺳﻄﻮ ﺭﮐﻦ ﭤﺎ‪ .‬ﺩ ﻱ ﺍﻱ ﺟﺎ ‪ 3‬ﺗﻬﻪ ﺁﻫﻦ‪ .‬ﻣﭥﻴﻮﻥ ﺗﻬﻪ ﺍﻧ ﻭ‪-‬ﺳﺎﺳﺎﻧﻲ ﺩﻭﺭ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻲ‬ ‫ﭤﻮ‪ .‬ﺟ ﻫﻦ ﺗﻪ ﺍﻥ ﺟﺎ ﻫﻴﭡﻴﺎﻥ ﭔﻪ ﺗﻬﻪ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻦ ﭤﺎ‪.‬‬ ‫ﺟ ﻫﻦ ﺗﻪ ﺍ ﺮ ﺭﻓﻴﻖ ﻣﻐﻞ ﭼﻮﻱ ﭤﻮ ﺗﻪ ﺩ ﻱ ﺟﻲ ﻫﻴﭡﻴﻦ ﺗﻬﻦ ﺟﻮ ﺑﻪ ﺳﻨﮅﻭ ﺗﻬﺬﻳﺐ ﺳﺎﻥ‬ ‫ﻭﺍﺳﻄﻮ ﺁﻫﻲ‪.‬‬

‫‪ .34‬ﺟﻬﺎﻧﮕﺎﺭﺍ‬

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‫ﻫﻲ ُء ﻣﺎﮖ ﺩﺍﺩﻭ ﺿﻠﻌﻲ ۾ ﺟﻮﻫﻲ ﮐﺎﻥ ﺳﻴﻮﻫﮡ ﻭﺍﺭﻱ ﺭﺳﺘﻲ ﺗﻲ ﺟﻬﺎﻧﮕﺎﺭﺍ ﮘﻮﭞ‬ ‫ﮐﺎﻥ ﺍ ﻞ ‪ 2‬ﻣﻴﻞ ﭘﺮﻱ ﮐﮡ ﻃﺮﻑ ﻣﻮﺟﻮﺩ ﺁﻫﻲ‪ .‬ﺩ ﺍ ﺍ ﻞ ‪ 17‬ﻓﻮ ﺍﻭﭼﺎ ﺁﻫﻦ‪ .‬ﭼﻮﮎ‬ ‫ﭼ ﺎﺱ ﺩﻭﺭﺍﻥ ﺩ ﻥ ﺗﻲ ﭼﻦ ﺟﻲ ﭘﭥﺮ ﻭﺍﺭﻳﻮﻥ ﭙﭽﻴﻮﻥ‪ ،‬ﭼﻘﻤﻘﻲ ﭘﺮﺩ‪ ،‬ﺧﺎ ﻲ ﭤﺎﻧﻮﻥ ﺟﺎ‬ ‫ﭘﺮﺯﺍ ﻳﻞ ﭘﮑ ﻳﻞ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﭠ ﺮ ﺳﺎﺩﺍ ۽ ﺑﻨﺎ ﭼ ﺴﺎﻟﻲ َء ﺟﻲ ﺁﻫﻦ‪ .‬ﻫﺘﺎﻥ ﻣﻠﻴﻞ ﭤﺎﻧﻮﻥ ﺟﺎ‬ ‫ﺠﻬﻪ ﻧﻤﻮﻧﺎ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻭﺍﺭﻱ ﺍﺳ ﻮﭘﺎ ﭜﺮﺳﺎﻥ ﺑﻪ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻫﺘﺎﻥ ﺎﻣﻲ ﺟﻲ ﻫ‬ ‫ﮀﻴﮣﻲ ۽ ﻫ ﺁﺭ ﺑﻪ ﻟﮅﻱ ﺁﻫﻲ‪ .‬ﺍﻥ ﮐﺎﻥ ﺳﻮﺍ ِء ﺍﻧﺴﺎﻧﻲ ﻣﭥﻲ ﺟﻮ ﻫ ﻭ ۽ ﺟﺎﻧﻮﺭﻥ ۾ ﭔ ﺮﻳﻦ‬ ‫ﺟﺎ ﻫ ﺍ ﻭﮄﻳ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻫﻲ َء ﻭﺳﻨﺪﻱ ﻫ ﺍﭘﺎ ﺩﻭﺭ )ﺷﻬﺮﻱ ﺗﻤﺪﻥ( ﺟﻲ ﺁﺧﺮﻱ ﺩﻭﺭ ﺟﻲ ﺁﻫﻲ‪.‬‬

‫‪ .35‬ﺮﭼﺎ‬ ‫ﺮﭼﺎ ﺟﻮ ﻗﺪﻳﻢ ﻣﺎﮖ ﺩﺍﺩﻭ ﺿﻠﻌﻲ ۾ ﮐﻴﺮﭤﺮ ۽ ﻴﻠﺮﻭ ﺟﺒﻠﻦ ﺟﻲ ﻭﭺ ۾‬ ‫ﺮﭼﺎ ﮘﻮﭞ ﻭﻳﺠﻬﻮ ﺁﻫﻲ‪ .‬ﻫﻦ ﺩ ﻱ ﺟﻲ ﺁﺳﭙﺎﺱ ۾ ﻲ ﭼﺸﻤﺎ ﻭﻫﻦ ﭤﺎ‪ .‬ﻫﺘﻲ ﭠﻬﻴﻞ‬ ‫ﻋﻤﺎﺭﺗﻦ ﺟﻲ ﺑﻨﻴﺎﺩ ۾ ﻫ ﭘﻴﻠﻲ ﺭﻧﮓ ﺟﻮ ﻭﺍﺭﻳﺎﺳﻮ ﭘﭥﺮ ﺑﻪ ﺍﺳﺘﻌﻤﺎﻝ ﭤﻴﻞ ﺁﻫﻲ‪ .‬ﻫﺘﺎﻥ ﻣﻠﻨﺪ‬ ‫ﺑﺎﻗﻴﺎﺕ ۾ ﺎﺭﻱ ﺭﻧﮓ ﺗﻲ ﮘﺎ ﻫﻲ ﭼ ﺴﺎﻟﻲ ﻭﺍﺭﺍ ﭤﺎﻧﻮﻥ‪ ،‬ﭠ ﺮ ﺟﻲ ﻴ ﻦ ﺟﺎ ﺮﺍ‪،‬‬ ‫ﭼﻘﻤﻘﻲ ﺍﻭﺯﺍﺭ ﺷﺎﻣﻞ ﺁﻫﻦ‪ .‬ﻫﺘﺎﻥ ﻣﺨﺘﻠﻒ ﻗﺴﻤﻦ ﺟﺎ ﻣﮣ ﺎ ﺑﻪ ﻟﮅﺍ ﻭﻳﺎ ﺁﻫﻦ‪ .‬ﺟﻴ ﻲ‬ ‫ﻻﺟﻮﺭﺩ‪ ،‬ﺍﺳ ﻴ ﺎﺋﻴ ۽ ﭠ ﺮ ﺟﺎ ﺁﻫﻦ‪ .‬ﻫﺘﻲ ﺟﻲ ﭤﺎﻧﻮﻥ ﺗﻲ ﭤﻴﻞ ﭼ ﺴﺎﻟﻲ ۽ ﺭﻧﮓ ﻧﻬﺎﻳﺖ‬ ‫ﺳﻬﮣﺎ ﺁﻫﻦ‪ .‬ﭼ ﻦ ۾ ﮐﺠﻲ َء ﺟﺎ ﻭﮠ‪ ،‬ﺟﺎﺑﻠﻮ ﭔ ﺮ‪ ،‬ﺍﮐﻴﻦ ﺟﻬ ﺍ ﻧﻤﻮﻧﺎ‪ ،‬ﭘﮑﻴﻦ ﺟﺎ ﻣﭥﺎ ﺷﺎﻣﻞ‬ ‫ﺁﻫﻦ‪ .‬ﻣﺠﻤﺪﺍﺭ ﻣﻮﺟﺐ ﻫﻲ َء ﻭﺳﻨﺪﻱ ﺳﻨﮅﻭ ﺗﻬﺬﻳﺐ ﺟﻲ ﺷﻬﺮﻱ ﺗﻤﺪﻥ‪ ،‬ﺟ ﻫﻦ ﺗﻪ ﻓﻠﻴﻢ ﻣﻮﺟﺐ‬ ‫ﮘﻮﭠﺎﮢﻲ ۽ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﺟﻲ ﮔ ﻳﻞ ﺁﺑﺎﺩﻱ ﺁﻫﻲ‪.‬‬

‫‪ .36‬ﮐﺠﻮﺭ‬ ‫ﮐﺠﻮﺭ ﺟﺎ ﻗﺪﻳﻢ ﺁﺛﺎﺭ ﺑﻪ ﺩﺍﺩﻭ ﺿﻠﻌﻲ ۾ ﺮﭼﺎﺕ ﮐﺎﻥ ‪ 9‬ﻠﻮﻣﻴ ﺮ ﭘﺮﻱ ﮐﮡ‬ ‫ﺍﻭﭜﺮ ﻃﺮﻑ ﺁﻫﻦ‪ .‬ﻫﺘﺎﻥ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺟﻲ ﻣﺎﻫﺮﻥ ﮐﻲ ﭜﺘﻴﻦ ﺟﺎ ﻧﺸﺎﻥ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺟﻦ ﺟﻮ ﺑﻨﻴﺎﺩ‬ ‫ﺎﺭﻱ ﭘﭥﺮ ۽ ﺮﻳﻦ ﺗﻲ ﭔﮅﻝ ﺁﻫﻲ‪ .‬ﻫﺘﺎﻥ ﻣﻠﻨﺪ ﭤﺎﻧﻮﻥ ۾ ﺳﮅﻱ ﮘﭽﻲ ﻭﺍﺭﻥ ﺑﺎﺳﮣﻦ ﺟﺎ‬ ‫ﺮ ﻋﺎﻡ ﺟﺎﻡ ﺁﻫﻦ‪ .‬ﭼ ﺴﺎﻟﻲ ﭔﻪ ﺭﻧﮕﻲ ﺁﻫﻲ‪ .‬ﭤﺎﻧﻮﻥ ﺗﻲ ﮘﺎ ﻫﺴﺮﻭ ﻧﺎﺳﻲ ﺭﻧﮓ ۽ ﻫﻠ ﻮ‬ ‫ﭰ ﻮ ۽ ُ ﺎﺭﻭ ﺭﻧﮓ ﭤﻴﻞ ﺁﻫﻲ‪ .‬ﻫﺘﺎﻥ ﻣﺠﻤﺪﺍﺭ ﮐﻲ ﭠ ﺮ ﺟﻮ ﻫ ﭔﻦ ﻨ ﻥ ﻭﺍﺭﻭ ﻣﮣ ﻮ‪،‬‬ ‫ﺟﻴ ﻮ ﺍ ﺮ ﺳﺎﻥ ﺁﻫﻲ‪ ،‬ﻣﻠﻴﻮ ﺁﻫﻲ‪ .‬ﻫﺘﺎﻥ ﻣﻠﻨﺪ ﺑﺎﻗﻴﺎﺕ ﺟﻮ ﮘﻮﭠﺎﮢﻲ ﺛﻘﺎﻓﺖ ﺳﺎﻥ ﻭﺍﺳﻄﻮ‬ ‫ﺁﻫﻲ‪.‬‬

‫‪ .37‬ﻟﮑﻴﻮ )ﭘﻴﺮ ﻻﮐﻮ(‬ ‫ﺩﺍﺩﻭ ﺿﻠﻌﻲ ﺟﻲ ﮘﻮﭞ ﺷﺎﻫﻪ ﺣﺴﻦ ﮐﺎﻥ ‪ 9‬ﻠﻮﻣﻴ ﺮ ﺍﺗﺮ ﮐﮡ ۾ ﻟﮑﻴﻮ ﺟﺎ ﻗﺪﻳﻢ‬ ‫ﺁﺛﺎﺭ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﻭﺍﺭﻱ ﻣﺎﻫﺮ ﻣﺠﻤﺪﺍﺭ ﻫﻦ ﻣﺎﮖ ﺟﻲ ﮐﻮ ﺎﺋﻲ ﺮﺍﺋﻲ‪ .‬ﻫﻦ ﭔﻪ‬ ‫ﮐ ﻭﻥ ﭔﻦ ﻠﻮﻣﻴ ﺮﻥ ﺗﺎﺋﻴﻦ ﮐﻮ ﺮﺍﻳﻮﻥ‪ .‬ﻫﻦ ﺑﺴﺘﻲ ﻣﺎﻥ ﮘﺎ ﻫﻲ ﺗﺮ ﺗﻲ ﺎﺭﻱ ﭼ ﺴﺎﻟﻲ‬

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‫ﭤﻴﻞ ﭠ ﺮ ﺟﺎ ﭤﺎﻧﻮ‪ ،‬ﭠ ﺮ ﺟﻮﻥ ﭠﻬﻴﻞ ﻣﺎﺗﺎ ﺩﻳﻮﻳﻮﻥ‪ ،‬ﮂﮘﻲ ﺟﻮﻥ ﻣﻮﺭﺗﻴﻮﻥ‪ ،‬ﭠ ﺮ ﺟﺎ ﻨﮕﮡ‪،‬‬ ‫ﻣﻮﺗﻲ‪ ،‬ﺭﺍﻧﺪﻳ ﺎ‪ ،‬ﭼﻘﻤﻘﻲ ﭘﺮﺩ‪ ،‬ﺍﺳ ﻴ ﺎﺋﻴ ﻣﻮﺗﻲ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻣﺠﻤﺪﺍﺭ ﮐﻲ ﻫﻦ ﻣﺎﮖ ﺗﺎﻥ‬ ‫ﺍﻫ ﺍ ﺑﻪ ﭤﺎﻧﻮﻥ ﻣﻠﻴﺎ ﺁﻫﻦ‪ ،‬ﺟﻴ ﻲ ﺑﻨﺎ ﭼ ﺴﺎﻟﻲ ﭤﻴﻞ ﺳﺎﺩﺍ ﺁﻫﻦ‪ .‬ﻫﺘﺎﻥ ﻣﻠﻴﻞ ﻣﺎﺗﺎ ﺩﻳﻮﻱ‬ ‫ﺟﻬ ﻳﻮﻥ ﻣﻮﺭﺗﻴﻮﻥ‪ ،‬ﻫﻦ ﮐﺎﻥ ﺍﮖ ﻠﻲ ۽ ﻣﻴﻬﻲ ﻣﺎﻥ ﺑﻪ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪.‬‬

‫‪ .38‬ﻟﻮﻫﺮﻱ‬ ‫ﻫﻲ ﻣﺎﮖ ﺩﺍﺩﻭ ﺿﻠﻌﻲ ۾ ﻣﻨﮁﺮ ﮂﻧﮃ ﭜﺮﺳﺎﻥ ﺁﻫﻦ‪ .‬ﻫﻲ ﺩ ﻭ ﺁﺱ ﭘﺎﺱ ﻭﺍﺭﻱ‬ ‫ﻣﻴﺪﺍﻧﻲ ﻋﻼﺋﻘﻲ ﮐﺎﻥ ﺍ ﻞ ﻫ ﻣﻴ ﺮ ﻣﭥﺎﻧﻬﻮﻥ ﺁﻫﻲ‪ .‬ﻣﺠﻤﺪﺍﺭ ﭔﻪ ﻣﻴ ﺮ ﻣﭥﺎﮀﺮﻱ ﮐﺎﻥ ﻫﻴﭟ‬ ‫ﮐﻮ ﺎﺋﻲ ﺮﺍﺋﻲ‪ ،‬ﭘﺮ ﭘﺎﮢﻲ ﻧ ﺮﮠ ﺳﺒﺐ ﺍﻫﺎ ﺍﮄ ۾ ﺭﻫﺠﻲ ﻭﺋﻲ‪ .‬ﻫﺘﺎﻥ ﻣﻠﻨﺪ ﭤﺎﻧﻮﻥ ﻣﺎﻥ ﻦ‬ ‫ﺩﻭﺭﻥ ﺟﻲ ﻧﺸﺎﻧﺪﻫﻲ ﭤﺌﻲ ﭤﻲ‪ .‬ﻫ ﺍ ﭤﺎﻧﻮﻥ‪ ،‬ﺁﻣﺮﻱ ﻭﺍﺭﻱ ﺩﻭﺭ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻦ ﭤﺎ‪ ،‬ﭔﻴﺎ‬ ‫ﮔ ﻳﻞ ﺁﻣﺮﻱ‪ -‬ﻫ ﺍﭘﺎ ﺩﻭﺭ ﺟﺎ ﺁﻫﻦ ۽ ﻴﺎﻥ ﺁﺧﺮﻱ ﻫ ﺍﭘﺎ ﺩﻭﺭ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻦ ﭤﺎ‪ .‬ﺟﻨﻬﻦ ﻣﺎﻥ‬ ‫ﻣﻌﻠﻮﻡ ﭤﺌﻲ ﭤﻮ ﺗﻪ ﻫﻲ ﻣﺎﮖ ﮘﻮﭠﺎﮢﻲ ﺛﻘﺎﻓﺖ ﮐﺎﻥ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﺟﻲ ﺁﺧﺮﻱ ﺩﻭﺭ ﺗﺎﺋﻴﻦ ﺁﺑﺎﺩ‬ ‫ﺭﻫﻴﻮ‪ .‬ﻣﺠﻤﺪﺍﺭ ﮐﻲ ﻫﺘﺎﻥ ﻣﺴﺘﻄﻴﻞ ۽ ﭼﻮﺭﺱ ﻤﺮﻥ ﺟﺎ ﻧﺸﺎﻥ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻴﺘﺮﻥ ﺍ ﺍﻭﺗﻦ‬ ‫ﺟﻲ ﭘﻴ ﻫﻪ ۾ ﻭ ﺍ ﻭ ﺍ ﭘﭥﺮ ﺍﺳﺘﻌﻤﺎﻝ ﭤﻴﻞ ﺁﻫﻦ‪ .‬ﻫ ﻱ ﺗﻬﻪ ﻣﺎﻥ ﻫ ﮔﻬﺮ ﭼﮝﻲ ﺣﺎﻟﺖ ۾‬ ‫ﻧﻈﺮ ﺁﻳﻮ ﺁﻫﻲ‪ ،‬ﺟﻴ ﻮ ﭼﺌﻦ ﻤﺮﻥ‪ ،‬ﭔﻦ ﻮﭠﻴﻦ ۽ ﻫ ﻭﺭﺍﻧ ﻱ ﺗﻲ ﭔﮅﻝ ﺁﻫﻲ‪.‬‬ ‫ﻫﺘﺎﻥ ﻣﻠﻴﻞ ﺑﺎﻗﻴﺎﺕ ۾ ﭘﻨﺞ ﭠ ﺮ ﺟﺎ ﻣ ﺎ ُﺍ ﺮ ﭤﻴﻞ‪ ،‬ﭔﻦ ﺟﺎﻧﻮﺭﻥ ﺟﻮﻥ‬ ‫ﻣﻮﺭﺗﻴﻮﻥ‪ ،‬ﺎﻣﻲ ﺟﺎ ﺯﻳﻮﺭ ﺷﺎﻣﻞ ﺁﻫﻦ‪ .‬ﻫﺘﺎﻥ ﻣﻠﻴﻞ ﭤﺎﻧﻮﻥ ﺟﻮ ﺭﻧﮓ ﭰ ﻮ ﻳﺎ ﻫﻠ ﻮ ﮘﺎ ﻫﻮ‬ ‫ﺁﻫﻲ‪ .‬ﭠ ﺮ ﺟﻲ ﭤﺎﻧﻮﻥ ﺟﻮ ﺗﺮ ﺳﻨﻬ ﻭ ﺁﻫﻲ‪ .‬ﻣﭥﻦ ﭼ ﺴﺎﻟﻲ ﻻ ِء ﮘﺎ ﻫﻮ‪ ،‬ﻧﺎﺳﻲ ۽ ﭼﺎ ﻠﻴ ﻲ‬ ‫ﺭﻧﮓ ﺍﺳﺘﻌﻤﺎﻝ ﭤﻴﻞ ﺁﻫﻲ‪.‬‬

‫‪ .39‬ﻟﻴﻼﻥ ﺟﻲ ﻣﺎ ﻱ‬ ‫ﻟﻴﻼﻥ ﺟﻲ ﻣﺎ ﻱ ﺟﺎ ﻗﺪﻳﻢ ﺁﺛﺎﺭ ﮘﻮﭠﺎﮢﻲ ﺛﻘﺎﻓﺖ ﺳﻤﻴﺖ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﻭﺍﺭﻱ ﺩﻭﺭ‬ ‫ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﺁﻫﻦ‪ .‬ﻫﻲ ﺁﺛﺎﺭ ﻣﻮﻻ ۽ ﭰﻮﺳﻲ ﻟ ﻦ ﺟﻲ ﻭﭺ ۾ ﮐﻴﻨﺠﻲ ﻧﺌﻦ ﺗﻲ ﮐﻴﺮ‬ ‫ﭤﺮ ﺟﻲ ﭔﺎﻫﺮﻳﻦ ﻗﻄﺎﺭ ﺗﻲ ﻭﺍﻗﻊ ﺁﻫﻦ‪ .‬ﻫﺘﺎﻥ ﺟﻲ ﺭﻫﻮﺍﺳﻴﻦ ﻫﻲ ﺑﺴﺘﻲ َء ﻫ ﭼﺸﻤﻲ ﺟﻲ‬ ‫ﻭﻳﺠﻬﻮ ﺁﺑﺎﺩ ﺌﻲ ﻫﺌﻲ‪.‬‬

‫‪ .40‬ﻟﻮﻫﻢ ﺟﻮ ﺩ ﻭ‬ ‫ﻟﻮﻫﻢ ﺟﻮ ﺩ ﻭ ﭘﻴﺎﺭﻭ ﮘﻮﭞ ﺍﺳ ﻴﺸﻦ ﮐﺎﻥ ‪ 35‬ﻣﻴ ﺮ ﺍﺗﺮ ﻃﺮﻑ ﺩﺍﺩﻭ ﺿﻠﻌﻲ ۾‬ ‫ﺁﻫﻲ‪ .‬ﻫﻲ ﺩ ﻭ ﻫ ﭘﺮﺍﮢﻲ ﺩﺭﻳﺎﻫﻲ ﻭﻫ ﺮﻱ ﺗﻲ ﺁﻫﻲ‪ .‬ﻣﺠﻤﺪﺍﺭ ﮐﻮ ﺎﺋﻲ َء ﺩﻭﺭﺍﻥ ﻫﺘﺎﻥ‬ ‫ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻳﻌﻨﻲ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ۽ ﺍﻥ ﮐﺎﻥ ﭘﻮ ِء ﻭﺍﺭﻱ ﺩﻭﺭ ﺟﻴ ﻮ ﺟﻬ ﺩﻭﺭ ﻮﭠﺠﻲ‬ ‫ﭤﻮ‪ ،‬ﺍﻥ ﺟﺎ ﺁﺛﺎﺭ ﮘﻮﻟﻲ ﻟﮅﺍ ﺁﻫﻦ‪ .‬ﻫﺘﺎﻥ ﻣﻠﻨﺪ ﭤﺎﻧﻮﻥ ﺗﻲ ﻫﻠ ﻮ ﮘﺎ ﻫﻮ ﺭﻧﮓ ﭤﻴﻞ ﺁﻫﻦ‪ ،‬ﺟﻨﻬﻦ‬ ‫ﻣﭥﺎﻥ ﺎﺭﻱ ﭼ ﺴﺎﻟﻲ ﭤﻴﻞ ﺁﻫﻲ‪ .‬ﭼ ﺴﺎﻟﻲ ﻭﺍﺭﻥ ﻧﻤﻮﻧﻦ ۾ ﺟﺎﻣﻴ ﺮﻱ ﺟﺎ ﻧﻤﻮﻧﺎ‪ ،‬ﺍ ﻧﺪ ﭘﮑﻲ‪،‬‬ ‫ﭔﻮ ﺎ‪ ،‬ﭘﭙﺮ ﺟﺎ ﻭﮠ‪ ،‬ﭰﮣﻲ ﺟﻬ ﻳﻮﻥ ﺷﺎﺧﻮﻥ ﺷﺎﻣﻞ ﺁﻫﻦ‪ .‬ﻫﻲ ﭤﺎﻧﻮﻥ ﺩ ﻱ ﺟﻲ ﻫﻴﭡﻴﻦ ﺗﻬﻪ ﻣﺎﻥ‬

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‫ﻟﮅﺍ ﻭﻳﺎ ﺁﻫﻦ‪ .‬ﺟ ﻫﻦ ﺗﻪ ﻣﭥﺌﻴﻦ ﺗﻬﻪ ﻣﺎﻥ ﻣﻠﻴﻞ ﭤﺎﻧﻮﻥ ﺟﻬ ﺩﻭﺭ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﺁﻫﻦ‪.‬‬ ‫ﭔﻨﻬﻲ ﺗﻬﻦ ﻣﺎﻥ ﮂﮘﻲ ﺟﻮﻥ ﻣﻮﺭﺗﻴﻮﻥ‪ ،‬ﭠ ﺮ ﺟﺎ ﭼﻮ ﺍ ۽ ﺭﺍﻧﺪﻳ ﺎ ﭘﮡ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻣﺠﻤﺪﺍﺭ‬ ‫ﮐﻲ ﻫﺘﺎﻥ ﻣﻠﻴﻞ ﺑﺎﻗﻴﺎﺕ ۾ ﻋﻘﻴﻖ‪ ،‬ﺍﺳ ﻴ ﺎﺋﻴ ﺟﺎ ﻣﮣ ﺎ ۽ ﻣﻮﺗﻲ‪ ،‬ﺗﻮﺭ ﺟﺎ ﻭ ‪ ،‬ﺎﻣﻲ ﺟﻮ‬ ‫ﭼﺎﻗﻮ‪ ،‬ﻧﻴﺰﻭ‪ ،‬ﭘﻬﮣﻦ ﺟﻲ ﮄﺍﺭ ﻭﺍﺭﺍ ﺍﻭﺯﺍﺭ ۽ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻮﻥ ﻣﻬﺮﻭﻥ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪.‬‬

‫‪ .41‬ﺍﻭﺭﻧﮕﻲ‬ ‫ﻫﻲ ﻗﺪﻳﻢ ﻣﺎﮖ ﺮﺍﭼﻲ ۾ ﻣﻨﮕﻬﻮ ﭘﻴﺮ ﺟﻲ ﺳﺘﻴﻦ ﻣﻴﻞ ﺟﻲ ﭘﭥﺮ ﮐﺎﻥ ﻳ‬ ‫ﻠﻮﻣﻴ ﺮ ﺍﻭﻟﻬﻪ ﻃﺮﻑ ﺁﻫﻲ‪ .‬ﻣﺠﻤﺪﺍﺭ ﮐﻲ ﭼﻮﮎ ﭼ ﺎﺱ ﺩﻭﺭﺍﻥ ﻫﺘﺎﻥ ﺟﺎﺑﺠﺎ ﭠ ﺮﻳﻮﻥ‬ ‫ﻣﻠﻴﻮﻥ ﺁﻫﻦ ۽ ﭼﻘﻤﻘﻲ ﭘﻬﮡ ﺟﻲ ﮄﺍﺭ ﻭﺍﺭﺍ ﺍﻭﺯﺍﺭ ﺑﻪ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻫﻲ ﻣﺎﮖ ﺗﺎﺭﻳﺦ ﮐﺎﻥ ﺍﮖ ﺟﻲ‬ ‫ﺩﻭﺭ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻲ ﭤﻮ‪ .‬ﺟﺘﻲ ﮐﻮ ﺎﺋﻲ ﻧﻪ ﭤﻲ ﺳﮕﻬﻲ ﺁﻫﻲ‪.‬‬

‫‪ .42‬ﻋﺜﻤﺎﻥ ﺟﻲ ﺑﭡﻲ‬ ‫ﻫﻲ ﻗﺪﻳﻢ ﻣﺎﮖ ﻋﺎﺭﺏ ﺟﻮ ﮘﻮﭞ ﮐﺎﻥ ‪ 1‬ﻠﻮﻣﻴ ﺮ ﮐﮡ ﻃﺮﻑ ﺑﺎﺭﺍﻥ ﻧﺌﻦ ﺟﻲ‬ ‫ﺍﻭﭜﺮ ﻭﺍﺭﻱ ﭗ ﺗﻲ ﻭﺍﻫﻲ ﮘﻮﭞ ﭜﺮﺳﺎﻥ ﺁﻫﻲ‪ .‬ﻣﺎﮖ ﺟﻲ ﮐﻮ ﺎﺋﻲ ﺩﻭﺭﺍﻥ ﻫﺘﺎﻥ ‪ 2‬ﻓﻮ ﻫﻴﭟ‬ ‫ﻤﺮﻥ ﺟﺎ ﺁﺛﺎﺭ ﻧﻈﺮ ﺁﻳﺎ ﺁﻫﻦ‪ .‬ﺳﭟ ﮐﺎﻥ ﻭﮄﻳ ﻭﭤﻮﻥ ﻫﺘﺎﻥ ﻟﮅﻳﻮﻥ ﻭﻳﻮﻥ‪ .‬ﻫﺘﺎﻥ ﻣﻠﻴﻞ ﭤﺎﻧﻮﻥ‬ ‫ﺗﻲ ﭔﻦ ﺭﻧﮕﻦ ﺳﺎﻥ ﭼ ﭼ ﻴﻞ ﺁﻫﻲ‪ ،‬ﺟﻦ ﺟﻮﻥ ﮘﭽﻴﻮﻥ ﮔﻬﮣﻲ ﭜﺎﮜﻲ ﺳﮅﻳﻮﻥ ﺁﻫﻦ‪ .‬ﻣﺠﻤﺪﺍﺭ‬ ‫ﮐﻲ ﭼﻮﮎ ﭼ ﺎﺱ ﺩﻭﺭﺍﻥ ﭘﻬﮣﻦ ﺟﺎ ﺗﻴﺰ ﺍﻭﺯﺍﺭ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺟ ﻫﻦ ﺗﻪ ﮐﻮ ﺎﺋﻲ ﺩﻭﺭﺍﻥ‬ ‫ﺳﺎﻣﻮﻧ ﻱ ﮔﺠﻲ ﭘﮡ ﻫﭣ ﺁﺋﻲ ﺁﻫﻲ‪.‬‬

‫‪ .43‬ﭘﺌﻲ ﺟﻮ ﻮ ﻳﻮ‬ ‫ﭘﺌﻲ ﺟﻮ ﻮ ﻳﻮ‪ ،‬ﺭﺍﭴﻮ ﺩﻳﺮﻭ ﮐﺎﻥ ‪ 10‬ﻠﻮﻣﻴ ﺮ ﮐﮡ ﻃﺮﻑ ﺁﻫﻲ‪ .‬ﻫﺘﺎﻥ ﻗﺪﻳﻢ‬ ‫ﺁﺛﺎﺭﻥ ﺟﻲ ﻣﺎﻫﺮﻥ ﮐﻲ ﺟﻴ ﻲ ﭤﺎﻧﻮﻥ ﻣﻠﻴﺎ ﺁﻫﻦ‪ ،‬ﺗﻦ ﺟﻮ ﻭﺍﺳﻄﻮ ﺁﻣﺮﻱ ۽ ﻫ ﺍﭘﺎ ﺩﻭﺭ ﺳﺎﻥ‬ ‫ﺁﻫﻲ‪ .‬ﺟﻨﻬﻦ ﻣﺎﻥ ﻣﻌﻠﻮﻡ ﭤﻴﻮ ﺁﻫﻲ ﺗﻪ ﻫﻲ ُء ﻣﺎﮖ ﭔﻨﻬﻲ ﺩﻭﺭﻥ ﻳﻌﻨﻲ ﮘﻮﭠﺎﮢﻲ ﺛﻘﺎﻓﺖ ۽ ﺷﻬﺮﻱ‬ ‫ﺗﻤﺪﻥ ۾ ﺁﺑﺎﺩ ﻫﻴﻮ‪.‬‬

‫‪ .44‬ﭘﻮﮐﺮﺍﮠ‬ ‫ﻫﻦ ﻗﺪﻳﻢ ﻣﺎﮖ ﻣﺎﻥ ﻣﻠﻨﺪ ﺑﺎﻗﻴﺎﺕ ﺟﻮ ﻭﺍﺳﻄﻮ ﺁﻣﺮﻱ ﺟﻲ ﻭﺍﺋﻠﻲ ﺗﻬﻦ ﻣﺎﻥ‬ ‫ﻧ ﺮﻧﺪ ﭤﺎﻧﻮﻥ ﺳﺎﻥ ﺁﻫﻲ‪ .‬ﻫﻲ ُء ﮘﻮﭠﺎﮢﻲ ﺛﻘﺎﻓﺖ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﺑﺴﺘﻲ ﭘﻮﮐﺮﺍﮠ‬ ‫ﺮﻳﻦ ﺟﻲ ﭼﻮ ﻲ َء ﺗﻲ ﭘﻮﮐﺮﺍﮠ ﭔﺮﮔﻬﻞ ﺟﻲ ﮐﮡ ۾ ﺁﻫﻲ‪ .‬ﻫﺘﺎﻥ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺟﻲ ﻣﺎﻫﺮﻥ‬ ‫ﮐﻲ ﭜﺘﻴﻦ ﺟﺎ ﺁﺛﺎﺭ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺟ ﻫﻦ ﺗﻪ ﻫﺘﺎﻥ ﺟﻮ ﻨﭝﺎﺭ ﻮ ﻓﻦ ﭘﮡ ﺧﺎﺹ ﻗﺴﻢ ﺟﻮ ﺁﻫﻲ‪.‬‬

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‫‪ .45‬ﻨ ﻭ ﺭﺣﻴﻢ‬ ‫ﻫﻲ ُء ﻗﺪﻳﻢ ﻣﺎﮖ ﺩﺍﺩﻭ ﺿﻠﻌﻲ ﺟﻲ ﺗﻌﻠﻘﻲ ﺟﻮﻫﻲ َء ۾ ﻏﺎﺯﻱ ﺷﺎﻫﻪ ﮐﺎﻥ ﭼﺎﺭ ﻣﻴﻞ‬ ‫ﺍﺗﺮ ﻃﺮﻑ ﺁﻫﻲ‪ .‬ﻫﺘﺎﻥ ﺟﺎ ﭤﺎﻧﻮﻥ ﭰ ﻲ ﻣﺎﺩﻱ ﺳﺎﻥ ﭠﻬﻴﻞ ﺁﻫﻦ‪ .‬ﺟﻦ ﺟﻲ ﺗﺮﻱ ﺗﻲ ﻫﻠ ﻮ‬ ‫ﮘﺎ ﻫﻮ ﻳﺎ ﭰ ﻮ ﺭﻧﮓ ﺁﻫﻲ‪ .‬ﺟ ﻫﻦ ﺗﻪ ﭼ ﺎﺭﻱ ﻳﺎ ﭼﺎ ﻠﻴ ﻲ ﺭﻧﮓ ۾ ﺁﻫﻦ‪.‬‬

‫‪ .46‬ﺗﺌﻮﻧﮓ ﺟﻲ ﺑﭡﻲ‬ ‫ﻫﻲ ُء ﺁﺛﺎﺭ ﺩﻧﺒﺮ ﺟﺒﻞ ﺟﻲ ﺍﺗﺮ ﺍﻭﭜﺮ ﻭﺍﺭﻱ ﻨ ﺗﻲ ﮔﺎﺝ ﺟﺒﻠﻦ ﺟﻲ ﭘﻴﺮﺍﻧﺪﻱ َء ﮐﺎﻥ‬ ‫ﺗﺌﻮﻧﮓ ﮘﻮﭞ ﻭﻳﺠﻬﻮ ﺁﻫﻦ‪ .‬ﻟﺌﻤﺒﺮ ﮐﻲ ﻫﺘﺎﻥ ﮐﻮ ﺎﺋﻲ ﺩﻭﺭﺍﻥ ﺁﻣﺮﻱ ﺩﻭﺭ )ﮘﻮﭠﺎﮢﻲ ﺛﻘﺎﻓﺖ(‬ ‫۽ ﻫ ﺍﭘﺎ ﺩﻭﺭ )ﺷﻬﺮﻱ ﺗﻤﺪﻥ( ﻭﺍﺭﻱ ﺩﻭﺭ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﭤﺎﻧﻮﻥ ﻣﻠﻴﺎ ﺁﻫﻦ‪.‬‬

‫‪ .47‬ﺍﺣﻤﺪ ﺷﺎﻫﻪ‬ ‫ﻫﻲ ُء ﻗﺪﻳﻢ ﻣﺎﮖ ﺩﺍﺩﻭ ﺿﻠﻌﻲ ۾ ﺑﺎﺭﺍﻥ ﻣﺎﭤﺮ ﺟﻲ ﺍﭜﺮﻧﺪﻱ ﭘﺎﺳﻲ ﺁﺭﻳﺠﻮ ﮘﻮﭞ ﮐﺎﻥ‬ ‫ﮐﮡ ﺍﻭﭜﺮ ۾ ﺁﻫﻲ‪ .‬ﻫﻲ ُء ﻗﺪﻳﻢ ﻣﺎﮖ ﮘﻮﭠﺎﮢﻲ ﺛﻘﺎﻓﺖ ﻭﺍﺭﻱ ﺩﻭﺭ ﺟﻮ ﺁﻫﻲ‪ .‬ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺟﻲ‬ ‫ﻣﺎﻫﺮﻥ ﻫﺘﺎﻥ ﭼﻘﻤﻘﻲ ﭘﺮﺩ‪ ،‬ﻮﺭ ۽ ﭠ ﺮ ﺟﺎ ﭤﺎﻧﻮﻥ ﻫﭣ ﻴﺎ ﺁﻫﻦ‪ .‬ﺍﻳﻦ ﺟﻲ ﻣﺠﻤﺪﺍﺭ ﮐﻲ‬ ‫ﻫﺘﺎﻥ ﭟ ﺟﻲ ﺩﻭﺭ ﺟﺎ ﻧﺸﺎﻥ ﭘﮡ ﻣﻠﻴﺎ ﺁﻫﻦ‪.‬‬

‫‪ .48‬ﺑﭽﺎﮢﻲ‬ ‫ﻫﻲ ُء ﻣﺎﮖ ﺩﺍﺩﻭ ﺿﻠﻌﻲ ۾ ﺑﺎﺭﺍﻥ ﻧﺌﻦ ﺟﻲ ﺍﻭﻟﻬﻪ ﻃﺮﻑ ﺑﭽﺎﮢﻲ ﮘﻮﭞ ﮐﺎﻥ ﺍﺗﺮ‬ ‫ﺍﻭﭜﺮ ﻃﺮﻑ ﺁﻫﻲ‪ .‬ﻫﺘﺎﻥ ﻣﻠﻴﻞ ﭤﺎﻧﻮﻥ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﻭﺍﺭﻱ ﺩﻭﺭ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﺁﻫﻦ‪.‬‬ ‫ﻫﻲ ُء ﻣﺎﮖ ﭘﭥﺮﻥ ۽ ﭠﻴ ﺮﺍ ﺳﺎﻥ ﭜﺮﻳﻞ ﺁﻫﻲ‪ .‬ﻫﺘﻲ ﺟﻮﻥ ﺍ ﺍﻭﺗﻮﻥ ﭘﭥﺮ ۽ ﮔﺎﺭﻱ ﺳﺎﻥ ﭠﻬﻴﻞ‬ ‫ﻫﻮﻧﺪﻳﻮﻥ ﻫﻴﻮﻥ‪.‬‬

‫‪ .49‬ﭔﺎﻧﺪ ﻱ‬ ‫ﺩﺍﺩﻭ ﺿﻠﻌﻲ ۾ ﻣﻠﻴﻞ ﻫﻲ ُء ﻣﺎﮖ ﻣﻮﺟﻮﺩﻩ ﭔﺎﻧﺪ ﻱ ﮘﻮﭞ ﮐﺎﻥ ﻲ ﻠﻮﻣﻴ ﺮ ﺍﺗﺮ‬ ‫ﻃﺮﻑ ﺁﻫﻲ‪ .‬ﺟﻴ ﻮ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﻭﺍﺭﻱ ﺩﻭﺭ ﺳﺎﻥ ﺗﻌﻠﻖ ﺭﮐﻨﺪ ﺁﻫﻲ‪ .‬ﺟﻨﻬﻦ ﺟﻲ ﭜﺮﺳﺎﻥ‬

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‫ﻫ ﭼﺸﻤﻮ ﻭﻫﻲ ﭤﻮ‪ .‬ﻫﺘﻲ ﺟﻮﻥ ﺍ ﺍﻭﺗﻮﻥ ﭘﮡ ﭘﭥﺮ ﺟﻮﻥ ﺁﻫﻦ‪ .‬ﻣﺠﻤﺪﺍﺭ ﮐﻲ ﻫﺘﺎﻥ ﻫ‬ ‫ﻋﻤﺎﺭﺕ ﺟﺎ ﺁﺛﺎﺭ ﻣﻠﻴﺎ ﺁﻫﻦ‪.‬‬

‫‪ .50‬ﺑﻴﺒﻲ َء ﺟﻲ ﭜ‬ ‫ﻫﻲ ُء ﻣﺎﮖ ﺁﻣﺮﻱ ۽ ﻫ ﺍﭘﺎ ﺩﻭﺭ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﺁﻫﻲ‪ .‬ﻫﺘﺎﻥ ﻣﻠﻴﻞ ﺑﺎﻗﻴﺎﺕ ۾‬ ‫ﭠ ﺮ ﺟﺎ ﭤﺎﻧﻮﻥ ﺍﻫﻢ ﺁﻫﻦ‪ .‬ﻫﻲ ُء ﻣﺎﮖ ﺑﺎﺭﺍﻥ ﻧﺌﻦ ﭼﺌﻨﻞ ﭜﺮﺳﺎﻥ ﺁﻫﻲ‪.‬‬

‫‪ .51‬ﮀ ﻲ َء ﺟﻮ ﻨﮅ‬ ‫ﻫﻲ ُء ﻗﺪﻳﻢ ﻣﺎﮖ ﻧﺌﻦ ﺑﺎﺭﺍﻥ ﺟﻲ ﭼﻮﺭ ﻟ ﻭ ﺁﻫﻲ‪ .‬ﻫﺘﺎﻥ ﻣﻠﻨﺪ ﺑﺎﻗﻴﺎﺕ ﻣﺎﻥ‬ ‫ﻣﻌﻠﻮﻡ ﭤﻴﻮ ﺁﻫﻲ ﺗﻪ ﻣﺎﮖ ﮘﻮﭠﺎﮢﻲ ﺛﻘﺎﻓﺖ ﻭﺍﺭﻱ ﺩﻭﺭ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﺁﻫﻲ‪ .‬ﻫﺘﺎﻥ‬ ‫ﺟﻴ ﻲ ﭠ ﺮ ﺟﺎ ﭤﺎﻧﻮﻥ ﻣﻠﻴﺎ ﺁﻫﻦ‪ ،‬ﺳﻲ ﺁﻣﺮﻱ َء ﺟﻲ ﺍﻭﺍﺋﻠﻲ ﺗﻬﻦ ﻣﺎﻥ ﻣﻠﻴﻞ ﭤﺎﻧﻮﻥ ﺳﺎﻥ‬ ‫ﻣﺸﺎﺑﻬﺖ ﺭﮐﻨﺪ ﺁﻫﻦ‪.‬‬

‫‪ .52‬ﮂﻻﮢﻲ ﺟﻮ ﻮ‬ ‫ﺩﺍﺩﻭ ﺿﻠﻌﻲ ۾ ﺑﺎﺭﺍﻥ ﻧﺌﻦ ﺟﻲ ﭗ ﺗﻲ ﺟﻬﺎﻧﮕﺎﺭﻱ َء ﮐﺎﻥ ﺍ ﻞ ‪ 6‬ﻠﻮﻣﻴ ﺮ‬ ‫ﺍﺗﺮ ﺍﻭﭜﺮ ﻃﺮﻑ ﮂﻻﮢﻲ ﺟﻮ ﻮ ﻭﺍﻗﻊ ﺁﻫﻲ‪ .‬ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺟﻲ ﻣﺎﻫﺮ ﺍﻳﻦ ﺟﻲ ﻣﺠﻤﺪﺍﺭ ﻫﻦ‬ ‫ﻗﺪﻳﻢ ﻣﺎﮖ ﺟﻲ ﭼﻮﮎ ﭼ ﺎﺱ ﺮﮠ ﮐﺎﻥ ﭘﻮ ِء ﭔﮅﺍﻳﻮ ﺁﻫﻲ ﺗﻪ ﻫﻲ ُء ﻣﺎﮖ ﮘﻮﭠﺎﮢﻲ ﺛﻘﺎﻓﺖ‬ ‫ﻭﺍﺭﻱ ﺩﻭﺭ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﺁﻫﻲ‪ .‬ﻫﺘﺎﻥ ﻣﻠﻴﻞ ﭠ ﺮ ﺟﺎ ﭤﺎﻧﻮﻥ ﮘﭽﻲ َء ﮐﺎﻥ ﺳﻮﺍ ِء ﺁﻫﻦ‪.‬‬ ‫ﺟﻴ ﻲ ﺁﻣﺮﻱ ﺟﻲ ﺷﺮﻭﻋﺎﺗﻲ ﺗﻬﻦ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﺁﻫﻦ‪.‬‬

‫‪ .53‬ﺟﻴﺮﻱ ﺟﻮ ﻼﺕ‬ ‫ﻫﻲ ُء ﻗﺪﻳﻢ ﻣﺎﮖ ﺿﻠﻌﻲ ﺩﺍﺩﻭ ۾ ﻧﺌﻦ ﮔﺎﺝ ﺟﻲ ﮐﺎﭔﻲ ﻨﺎﺭﻱ ﺗﻲ ﻭﺍﻗﻊ ﺁﻫﻲ‪.‬‬ ‫ﻫﻲ ُء ﺁﺛﺎﺭ ﻫ ﭘﻬﺎ ﻱ ﺍﻭﭼﺎﺋﻲ ﺗﻲ ﺁﻫﻦ‪ .‬ﺍﻫﺎ ﭘﻬﺎ ﻱ ﻧﺌﻦ ﮔﺎﺝ ﺌﻨﺎﻝ ﮐﺎﻥ ﺍ ﻞ ‪ 10‬ﻣﻴ ﺮ‬ ‫ﺍﻭﭼﻲ ﺁﻫﻲ‪ .‬ﻫﺘﺎﻥ ﺎﻓﻲ ﺍ ﺍﻭﺗﻦ ﺟﺎ ﺁﺛﺎﺭ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻫﻦ ﻣﺎﮖ ﻣﺎﻥ ﻣﻠﻴﻞ ﭤﺎﻧﻮﻥ ﺁﻣﺮﻱ َء ﺳﺎﻥ‬ ‫ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﺁﻫﻦ‪.‬‬

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‫‪ .54‬ﺟ ﻳﺮﻥ ﺟﻮ ﺩ ﻭ‬ ‫ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺟﻮ ﻫﻲ ُء ﻣﺎﮖ ﻫﻦ ﻭﻗﺖ ﺳﻨﮅ ﺑﻠﻮﭼﺴﺘﺎﻥ ﺳﺮﺣﺪ ﺗﻲ ﺑﻠﻮﭼﺴﺘﺎﻥ ﺟﻲ‬ ‫ﺣﺪﻥ ﺍﻧﺪﺭ ﻭﺍﻗﻌﻲ ﺟﻬ ﭘ ۽ ﻴﻤﭙﻞ ﺩﻳﺮﻱ ﺭﻳﻠﻮﻱ ﺍﺳ ﻴﺸﻦ ﺗﻲ ﺁﻫﻲ‪ .‬ﺟﻴ ﺐ ﺁﺑﺎﺩ ﮐﺎﻥ‬ ‫ﺳﺒﻲ ﻭﻳﻨﺪ ﺭﻭ ﮐﺎﻥ ﻫﻲ ُء ﻣﺎﮖ ﻳﮃ ﻠﻮﻣﻴ ﺮ ﺍﻭﻟﻬﻪ ﻃﺮﻑ ﻧﮕﺎﺭﺍ ﻧﺌﻦ ﭜﺮﺳﺎﻥ ﺁﻫﻲ‪ .‬ﻫﻲ ُء‬ ‫ﻣﺎﮖ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﻣﺸﻬﻮﺭ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﺁﻫﻲ‪ .‬ﺟ ﻳﺮﻥ ﺟﻮ ﺩ ﻭ‪،‬‬ ‫ﭼﺌﻦ ﺩ ﻥ ﺗﻲ ﭔﮅﻝ ﺁﻫﻲ‪ .‬ﻣﺎﮖ ﺗﺎﻥ ﻴﺘﺮﺍ ﺗﻴﺰ ﭘ ﻞ ﺳﺎﻭﺍ ﭤﺎﻧﻮﻥ‪ ،‬ﺳﺎﻧﭽﺎ‪ ،‬ﻨ ﺍ ﻴ‬ ‫ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺍﻥ ﮐﺎﻥ ﺳﻮﺍ ِء ﭠ ﺮ ﺟﻮﻥ ﭼﻮ ﻳﻮﻥ‪ ،‬ﺟﺎﻧﻮﺭﻥ ﺟﻮﻥ ﻣﻮﺭﺗﻴﻮﻥ‪ ،‬ﺳﭙﻮﻥ‪ ،‬ﻧﻨﮃ ﺍ‬ ‫ﺭﺍﻧﺪﻳ ﺎ ﭘﮡ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻫﺘﺎﻥ ﭔﻦ ﻣﻨﻬﻦ ﻭﺍﺭﺍ ﭼﻘﻤﻘﻲ ﺑﻠﻴ ﭘﮡ ﻣﻠﻴﺎ ﺁﻫﻦ‪.‬‬

‫‪ .55‬ﮁﻬﻮ ﺑﭡﻲ‬ ‫ﭘﮑﺮﺍﮠ ﮐﺎﻥ ﺍﮂﺍﺋﻲ ﻠﻮﻣﻴ ﺮ ﮐﮡ ﻃﺮﻑ ﺩﺍﭰ ﻭ ﻧﺌﻦ ﻭﻳﺠﻬﻮ ﮁﻬﻮ ﺑﭡﻲ َء ﺟﺎ‬ ‫ﻗﺪﻳﻢ ﺁﺛﺎﺭ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻫﺘﺎﻥ ﺍ ﺍﻭﺗﻦ ﺟﺎ ﻧﺸﺎﻥ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺟﻦ ﺟﻲ ﭼﻮﮄﺍﺭﻱ ﭠ ﺮ ﺟﺎ ﺮﺍ‬ ‫ﭘﮑ ﻳﻞ ﺁﻫﻦ‪ .‬ﻫﻦ ﻣﺎﮖ ﺟﻲ ﺍﭸﺎ ﺻﺤﻴﺢ ﻧﻤﻮﻧﻲ ﮀﻨ ﮀﺎﮠ ﻧﻪ ﺌﻲ ﻭﺋﻲ ﺁﻫﻲ‪.‬‬

‫‪ .56‬ﮐﻨ ﺭ ﭜ‬ ‫ﻫﻲ ُء ﻣﺎﮖ ﺳﮑﺮ ﺿﻠﻌﻲ ﺟﻲ ﻣﻴﺮﭘﻮﺭ ﻣﺎﭤﻴﻠﻮ ﺗﻌﻠﻘﻲ ۾ ﮐﻬﻲ ﮐﻨﭝﺠﻲ ۽ ﺑﺎﺯﺍﺭ‬ ‫ﻟﻨ ﻭﭺ ۾ ﻫ ﭜ ﺗﻲ ﻭﺍﻗﻊ ﺁﻫﻲ‪ .‬ﻫﻲ ُء ﺁﺛﺎﺭ ﻗﺪﻳﻢ ﻫﺎ ﻭ ﺩﺭﻳﺎﻫﻪ ﺟﻲ ﻫ ﻧﻨﮃﻱ‬ ‫ﻭﻫ ﺮﻱ ﭜﺮﺳﺎﻥ ﭘﺎﮢﻲ َء ﺟﻲ ﺳﻬﻨﺞ ۾ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻫﺘﺎﻥ ﻣﻠﻴﻞ ﺑﺎﻗﻴﺎﺕ ۾ ﭼﻘﻤﻘﻲ ﭘﺮﺩ‪ ،‬ﺎﭘﺮ‬ ‫ﺟﺎ ﺮ‪ ،‬ﭘﭥﺮ ﺟﺎ ﻣﮣﻴﺎ ﺷﺎﻣﻞ ﺁﻫﻦ‪ .‬ﮐﻨ ﺭ ﭜ ﺟﺎ ﻗﺪﻳﻢ ﺁﺛﺎﺭ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﻭﺍﺭﻱ ﺩﺅﺭ ﺳﺎﻥ‬ ‫ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﺁﻫﻦ‪.‬‬

‫‪ .57‬ﺎﻧﮅﻱ ﻭﺍﻫﻲ ﺑﭡﻲ‬ ‫ﮘﻮﭠﺎﮢﻲ ﺛﻘﺎﻓﺖ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﻫﻲ ﻣﺎﮖ ﺩﺍﺩﻭ ﺿﻠﻌﻲ ۾ ﻧﺌﻨﮓ ﻣﺎﭤﺮﻱ ۾‬ ‫ﺁﻫﻲ‪ .‬ﻫﻲ ﻭﺳﻨﺪﻱ ﻗﺪﺭﺗﻲ ﻃﻮﺭ ﺍﺗﺎﻧﻬﻴﻦ ﺩ ﻱ ﺗﻲ ﺁﻫﻲ‪ .‬ﺳﭵﻲ ﺍﻳﺮﺍﺿﻲ ﭘ ﻞ ﻣ ﻲ َء ﺟﻲ‬ ‫ﮄﮄ ۽ ﭠ ﺮﻳﻦ ﺟﻲ ﭜﻮﺭ ﺳﺎﻥ ﮘﺎ ﻫﻲ ﺳﮡ ۾ ﺍﭼﻲ ﭤﻲ‪ .‬ﻫﻦ ﻣﺎﮖ ﺟﺎ ﺭﻫﺎﺋﺸﻲ ﺁﺛﺎﺭ ﭼﻮﭤﺎﺋﻲ‬ ‫ﻣﻴﻞ ۾ ﭘﮑ ﻳﻞ ﺁﻫﻦ‪.‬‬

‫‪ .58‬ﺮﻫﻴﻮ ﭔﻴﺮ ﭜﺎﻧ ﺍﺭﻱ‬

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‫ﻫﻲ ﻣﺎﮖ ﺑﺪﻳﻦ ﺿﻠﻌﻲ ۾ ﺑﺪﻳﻦ ﺷﻬﺮ ﮐﺎﻥ ﮐﮡ ﺍﻭﻟﻬﻪ ۾ ‪ 12‬ﻠﻮﻣﻴ ﺮﻥ ﺟﻲ‬ ‫ﻓﺎﺻﻠﻲ ﺗﻲ ﺁﻫﻲ‪ .‬ﻫﻲ ﻣﺎﮖ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﻣﺸﻬﻮﺭ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ‬ ‫ﺁﻫﻲ‪.‬‬

‫‪ .59‬ﺮﻧ ﺟﻲ ﭜ‬ ‫ﻫﻲ ُء ﻗﺪﻳﻢ ﻣﺎﮖ ﻧﻮﺍﺏ ﺷﺎﻫﻪ ﺿﻠﻌﻲ ۾ ﻧﻮﺍﺏ ﺷﺎﻫﻪ ﺟﻲ ﺩﻳﻬﻪ ﻧﻤﺒﺮ ‪ 3‬ﺟﻤ ﺍﺋﻮ‬ ‫ﺭﻳﮕﺴﺘﺎﻥ ﺟﻲ ﻨﺎﺭﻱ ﺗﻲ ﺁﻫﻲ‪ .‬ﻣﺎﮖ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﺁﻫﻲ‪.‬‬

‫‪ .60‬ﮐﻮﺳﻮ ﺩ ﻭ‬ ‫ﻫﻲ ﻣﺎﮖ ﺳﮑﺮ ﺿﻠﻌﻲ ﺟﻲ ﻣﻴﺮﭘﻮﺭ ﻣﺎﭤﻴﻠﻲ ﺗﻌﻠﻘﻲ ۾ ﭘﻴﺮ ﭘﺎﮐ ﻭ ﮐﺎﻥ ﺍﮂﺍﺋﻲ‬ ‫ﻠﻮﻣﻴ ﺮ ﺍﻭﻟﻬﻪ ﻃﺮﻑ ﮐﻬﻲ ﮐﻴﻨﺠﻲ َء ﺟﻲ ﮐﮡ ﺍﻭﭜﺮ ۾ ﺁﻫﻲ‪ .‬ﻫﻲ ﻣﺎﮖ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ‬ ‫ﺟﻮ ﻫﻢ ﻋﺼﺮ ﺁﻫﻲ‪.‬‬

‫‪ .61‬ﻮﻧﺞ ﺳﺮ‬ ‫ﻣﺎﮖ ﺿﻠﻌﻲ ﺑﺪﻳﻦ ۾ ﺷﻬﺮ ﺑﺪﻳﻦ ﮐﺎﻥ ﺍ ﻞ ‪ 4‬ﻠﻮﻣﻴ ﺮ ﮐﮡ ﻃﺮﻑ ﺁﻫﻲ‪ .‬ﻫﻲ‬ ‫ﻗﺪﻳﻢ ﺁﺛﺎﺭ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻭﺍﺭﻱ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﺁﻫﻦ‪.‬‬

‫‪ .62‬ﻟﻨ ﻱ ﭠﻮ ﻫﻲ‬ ‫ﺿﻠﻌﻲ ﺳﮑﺮ ﺟﻲ ﻣﻴﺮﭘﻮﺭ ﻣﺎﭤﻴﻠﻲ ﺗﻌﻠﻘﻲ ۾ ﺑﺎﺯﺍﺭ ﻟﻨ ۽ ﮐﻬﻲ ﮐﻴﻨﺠﻲ َء ﺟﻲ ﻭﭺ‬ ‫۾ ﻟﻨ ﻱ ﭠﻮ ﻫﻲ ﺟﺎ ﻗﺪﻳﻢ ﺁﺛﺎﺭ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻫﻲ ﺁﺛﺎﺭ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﺁﻫﻦ‪.‬‬

‫‪ .63‬ﻻﻝ ﮀﺘﻮ‬ ‫ﻫﻲ ﻣﺎﮖ ﺿﻠﻌﻲ ﺩﺍﺩﻭ ۾ ﻣﻨﮁﺮ ﮂﻧﮃ ﺟﻲ ﭘﺴﮕﺮﺩﺍﺋﻲ ۾ ﺗﺮﻫﮣﻲ ﮐﺎﻥ ﻫ ﻣﻴﻞ‬ ‫ﺟﻲ ﻣﻔﺎﺻﻠﻲ ﺗﻲ ﭘﻴﺮ ﻻﻝ ﮀﺘﻲ ﺟﻲ ﻧﺎﻟﻲ ﺳﺎﻥ ﻣﻨﺴﻮﺏ ﺁﻫﻲ‪ .‬ﻫﻲ ُء ﻣﺎﮖ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ‬ ‫ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﺟﻲ ﺁﺧﺮﻱ ﺩﺅﺭ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﺁﻫﻲ‪.‬‬

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‫‪ .64‬ﻣﻤ ﻭ‬ ‫ﻣﻤ ﻭ ﺟﺎ ﻗﺪﻳﻢ ﺁﺛﺎﺭ ﺳﮑﺮ ﺿﻠﻌﻲ ۾ ﺭﻭﻫ ﻱ ﮐﺎﻥ ﻲ ﻣﻴﻞ ﺍﻭﭜﺮ ۾ ﺁﻫﻦ‪ .‬ﺟﺘﺎﻥ‬ ‫ﮔﻬﺮﻥ ﺟﻲ ﺍ ﺍﻭﺕ‪ ،‬ﭼﻘﻤﻘﻲ ﭘﻬﮡ‪ ،‬ﭠ ﺮ ﺟﺎ ﻨﮕﺮ ﭤﺎﻧﻮﻥ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻫﺘﺎﻥ ﻣﻠﻴﻞ ﮔﻬﺮﻥ ﺟﻲ‬ ‫ﭘﻴ ﻫﻪ ﭘ ﻴﻦ ﺳﺮﻥ ﺟﻲ ﺁﻫﻲ‪ .‬ﺭﻫﺎﺋﺸﻲ ﺁﺑﺎﺩﻱ ﻣﺎﻥ ﻫ ﮐﻮﻫﻪ ﺑﻪ ﻣﻠﻴﻮ ﺁﻫﻲ‪ .‬ﮔﻬﺮﻥ ﻣﺎﻥ‬ ‫ﭠ ﺮ ﺟﺎ ﭤﺎﻧﻮﻥ‪ ،‬ﭔﺎﺭﻥ ﺟﺎ ﭠ ﺮ ﺟﺎ ﺭﺍﻧﺪﻳ ﺎ‪ ،‬ﺗﻮﺭ ﺮﮠ ﺟﺎ ﭘﭥﺮ ﺟﺎ ﻭ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻫﻲ ﻣﺎﮖ‬ ‫ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﺁﻫﻲ‪.‬‬

‫‪ .65‬ﻣﺮﮐﺎﻥ‬ ‫ﻫﻲ ﻣﺎﮖ ﺑﺪﻳﻦ ﺷﻬﺮ ﮐﺎﻥ ‪ 15‬ﮐﻦ ﻠﻮﻣﻴ ﺮ ﮐﮡ ﺍﻭﭜﺮ ﻃﺮﻑ ﺁﻫﻲ‪ .‬ﻫﺘﺎﻥ ﻣﻠﻴﻞ‬ ‫ﺑﺎﻗﻴﺎﺕ ﻣﺎﻥ ﻣﻌﻠﻮﻡ ﭤﺌﻲ ﭤﻮ ﺗﻪ ﻫﻲ ﻗﺪﻳﻢ ﻣﺎﮖ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﺁﻫﻲ‪.‬‬

‫‪ .66‬ﻣﺸﺎﻕ‬ ‫ﻫﻲ ﻗﺪﻳﻢ ﻣﺎﮖ ﺩﺍﺩﻭ ﺿﻠﻌﻲ ۾ ﺷﺎﻫﻪ ﺣﺴﻦ ﮐﺎﻥ ﺍ ﻞ ﻳﮃ ﻠﻮﻣﻴ ﺮ ﮐﮡ ﺍﻭﭜﺮ‬ ‫۾ ﻣﻨﮁﺮ ﮂﻧﮃ ﺟﻲ ﺍﻭﻟﻬﻪ ﻭﺍﺭﻱ ﻨﺎﺭﻱ ﺗﻲ ﺁﻫﻲ‪ .‬ﻣﺠﻤﺪﺍﺭ ﮐﻲ ﻫﺘﺎﻥ ﻨﮕﺮ ﭤﺎﻧﻮﻥ‪ ،‬ﭠ ﺮ ﺟﺎ‬ ‫ﭼﻮ ﺍ‪ ،‬ﭼﻘﻤﻘﻲ ﭘﻬﮡ ﺟﺎ ﮄﺍﺭ ﻭﺍﺭﺍ ﺍﻭﺯﺍﺭ‪ ،‬ﻋﻘﻴﻖ ﺟﺎ ﻣﮣ ﺎ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻫﻲ ُء ﻣﺎﮖ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ‬ ‫ﺟﻲ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﻭﺍﺭﻱ ﺩﺅﺭ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﺁﻫﻲ‪.‬‬

‫‪ .67‬ﻧﺰﮔﺎﮢﻲ ﺟﻮ ﻨﮅ‬ ‫ﻫﻲ ﻣﺎﮖ ﺩﺍﺩﻭ ﺿﻠﻌﻲ ۾ ﻧﺌﻦ ﮔﺎﺝ ﺟﻲ ﮐﺎﭔﻲ ﭘﺎﺳﻲ‪ ،‬ﺭﻭﻫﻴﻞ ﺟﻲ ﻨﮅ ﮐﺎﻥ‬ ‫ﺍ ﻞ ﻳﮃ ﻠﻮﻣﻴ ﺮ ﺍﻭﻟﻬﻪ ﻃﺮﻑ ﺁﻫﻲ‪ .‬ﻫﺘﺎﻥ ﻣﻠﻴﻞ ﺑﺎﻗﻴﺎﺕ ﺁﻣﺮﻱ ﺩﺅﺭ ﻳﺎ ﮘﻮﭠﺎﮢﻲ ﺛﻘﺎﻓﺖ‬ ‫ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﺁﻫﻲ‪.‬‬

‫‪ .68‬ﻧ ﺎ‬ ‫ﺮ ﻭﻳﺠﻬﻮ ﺁﻫﻲ‪ .‬ﻫﻲ ﻣﺎﮖ‬ ‫ﻧ ﺎ ﺟﻮ ﻗﺪﻳﻢ ﻣﺎﮖ ﺩﺍﺩﻭ ﺿﻠﻌﻲ ۾ ﮔﻤﺮ‬ ‫ﺍ ﺮ ﻟﻮﺋﺲ ﻓﻠﻴﻢ ‪1976‬ﻉ ۾ ﮘﻮﻟﻲ ﻟﮅﻭ‪ .‬ﻫﺘﻲ ﺟﻲ ﺍ ﺍﻭﺗﻦ ۾ ﭘﭥﺮ ﺍﺳﺘﻌﻤﺎﻝ ﭤﻴﻞ ﺁﻫﻲ‪.‬‬ ‫ﻫﺘﺎﻥ ﻣﻠﻨﺪ ﭠ ﺮ ﺟﺎ ﭤﺎﻧﻮﻥ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻣﺎﻥ ﻣﻠﻨﺪ ﭤﺎﻧﻮﻥ ﺟﻬ ﺍ ﺁﻫﻦ‪.‬‬

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‫‪ .69‬ﭰﻨﮓ‬ ‫ﻫﻲ ﻗﺪﻳﻢ ﻣﺎﮖ ﺩﺍﺩﻭ ﺿﻠﻌﻲ ۾ ﻮﻫﺘﺮﺍﺵ ﮐﺎﻥ ﻲ ﺳﻮ ﻣﻴ ﺮ ﺍﺗﺮ ﺍﻭﻟﻬﻪ ﻃﺮﻑ‬ ‫ﻭﺍﻗﻊ ﺁﻫﻲ‪ .‬ﻫﻲ ﻣﺎﮖ ﮘﻮﭠﺎﮢﻲ ﺛﻘﺎﻓﺖ ﻭﺍﺭﻱ ﺩﺅﺭ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﺁﻫﻲ‪.‬‬

‫‪ .70‬ﺭﺍﭴﻮ ﺩﻳﺮﻭ‬ ‫ﻫﻲ ُء ﻗﺪﻳﻢ ﻣﺎﮖ ﺩﺍﺩﻭ ﺿﻠﻌﻲ ۾ ﻣﻮﺟﻮﺩﻩ ﺭﺍﭴﻮ ﺩﻳﺮﻭ ﮘﻮﭞ ﺟﻲ ﺍﮐﮣﻴﻦ ﻃﺮﻑ‬ ‫ﻧﺌﻦ ﮔﺎﺝ ﺟﻲ ﭼﻮﺭﻟ ﮐﺎﻥ ﺍ ﻞ ‪ 14‬ﻠﻮﻣﻴ ﺮ ﺍﺗﺮ ﺍﻭﭜﺮ ﻃﺮﻑ ﺁﻫﻲ‪ .‬ﻫﻲ ﻣﺎﮖ ﭔﻦ ﺩ ﻥ‬ ‫۾ ﻭﺭﻫﺎﻳﻞ ﺁﻫﻲ‪ .‬ﺍﻭﭼﻲ ۽ ﻭ ﻱ ﺩ ﻱ ﻣﺎﻥ ﮘﻮﭠﺎﮢﻲ ﺛﻘﺎﻓﺖ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﺑﺎﻗﻴﺎﺕ ﻣﻠﻲ‬ ‫ﺁﻫﻲ‪ .‬ﺟ ﻫﻦ ﺗﻪ ﻧﻨﮃﻱ ﺩ ﻱ ﻣﺎﻥ ﻫ ﺍﭘﺎ ﺩﻭﺭ )ﺷﻬﺮﻱ ﺗﻤﺪﻥ( ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﻭﭤﻮﻥ ﻣﻠﻴﻮﻥ‬ ‫ﺁﻫﻦ‪.‬‬

‫‪ .71‬ﺭﻭﻫﻴﻞ ﺟﻮ ﻨﮅ‬ ‫ﻫﻲ ﻣﺎﮖ ﺩﺍﺩﻭ ﺿﻠﻌﻲ ۾ ﻧﺌﻦ ﮔﺎﺝ ﺟﻲ ﺍﻧﺪﺭ ﺳﺎﮂﺍ ‪ 8‬ﻠﻮﻣﻴ ﺮ ﻭﺍﻗﻊ ﺁﻫﻲ ۽‬ ‫ﺳﻨﮅﻭ ﺳﻴﺘﺎ ﺟﻲ ﮘﻮﭠﺎﮢﻲ ﺛﻘﺎﻓﺖ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﺁﻫﻲ‪ .‬ﻫﺘﺎﻥ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺟﻲ ﻣﺎﻫﺮﻥ‬ ‫ﮐﻲ ﺟﻴ ﻲ ﭤﺎﻧﻮﻥ ۽ ﭔﻴﻮﻥ ﺷﻴﻮﻥ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ ،‬ﺳﻲ ﻫﻦ ﮐﺎﻥ ﺍﮖ ﻧﺎﻝ ۽ ﺁﻣﺮﻱ ﻣﺎﻥ ﻣﻠﻲ‬ ‫ﭼ ﻴﻮﻥ ﺁﻫﻦ‪.‬‬

‫‪ .72‬ﺳﻨﻴﺎﺳﻲ ﺑﭡﻲ‬ ‫ﻫﻲ ُء ﻣﺎﮖ ﺩﺍﺩﻭ ﺿﻠﻌﻲ ۾ ﺎﺋﻲ ﻣﺎﭤﺮﻱ ﺟﻲ ﺍﻟﻬﻨﺪﻱ ﻟﻨﮕﻬﻪ ﻭﻳﺠﻬﻮ ﺁﻫﻲ‪ .‬ﻣﺎﮖ‬ ‫ﺟﻲ ﭜﺮﺳﺎﻥ ﭘﺎﮢﻲ ﺟﻮ ﭼﺸﻤﻮ ﺁﻫﻲ‪ .‬ﻟﺌﻤﺒﺮ ﻣﻮﺟﺐ ﻣﺎﮖ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﺷﻬﺮﻱ ﺗﻤﺪﻥ‬ ‫ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﺁﻫﻲ‪ ،‬ﺟﻴ ﻮ ﻫ ﺍﻭﭼﻲ ﺮﻱ َء ﺗﻲ ﺍ ﻳﻞ ﺁﻫﻲ‪.‬‬

‫‪ .73‬ﭠﺎﺭﻭ‬

‫ﺮﻱ‬

‫ﻫﻲ ُء ﻗﺪﻳﻢ ﻣﺎﮖ ﺮﺍﭼﻲ‪ -‬ﭠ ﻲ ﺭﻭ ﺗﻲ ﮔﺠﻮ ﺟﻲ ﮘﻮﭞ ﮐﺎﻥ ‪ 2‬ﻠﻮﻣﻴ ﺮ ﮐﮡ‬ ‫ﺍﻭﻟﻬﻪ ۽ ﺷﻴﺦ ﺗﺮﺍﺑﻲ ﺟﻲ ﻗﺒﺮ ﮐﺎﻥ ﮐﮡ ﺍﻭﭜﺮ ﻃﺮﻑ ﭠ ﻲ ﺿﻠﻌﻲ ۾ ﺁﻫﻲ‪ .‬ﻫﻲ ﻣﺎﮖ ﮘﻮﭠﺎﮢﻲ‬ ‫ﺛﻘﺎﻓﺖ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﺁﻫﻲ‪.‬‬

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‫‪ .74‬ﭠﻴ ﻫﻲ ﺑﻬﺎﺩﺭ ﺷﺎﻫﻪ‬ ‫ﻫﻲ ﻗﺪﻳﻢ ﺁﺛﺎﺭ ﺟﻬ ﭘ ﺭﻳﻠﻮﻱ ﺍﺳ ﻴﺸﻦ ﮐﺎﻥ ﻳﮃ ﻠﻮﻣﻴ ﺮ ﺍﻭﭜﺮ ﻃﺮﻑ ﺁﻫﻲ‪.‬‬ ‫ﻣﺎﮖ ﺟﻲ ﻣﭥﺎﮀﺮﻱ ﺗﺎﻥ ﭽﻴﻦ ﺳﺮﻥ ﺟﻲ ﺍ ﺍﻭﺕ ﺟﺎ ﻧﺸﺎﻥ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻣﺎﮖ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ‬ ‫ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﺁﻫﻲ‪.‬‬

‫‪ .75‬ﻣﻬﺮﮘ ﻫﻪ )ﺑﻠﻮﭼﺴﺘﺎﻥ(‬ ‫ﻣﻬﺮﮘ ﻫﻪ ﺟﺎ ﻗﺪﻳﻢ ﺁﺛﺎﺭ ﺑﻠﻮﭼﺴﺘﺎﻥ ﺟﻲ ﺑﻮﻻﻥ ﻟ ﻭ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻓﺮﺍﻧﺴﻴﺴﻲ‬ ‫ﺁﺭ ﻴﺎﻻﺟﻴ ﻞ ﻣﺸﻦ ﺟﻲ ﺍﺋﺮﻳ ﺮ ﺫﺍﻥ ﺯﻳﺮﻱ ﺗﺎﺯﻭ ﺍﻧﻬﻦ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﮐﻲ ﮘﻮﻟﻬﻲ ﻟﮅﻭ‬ ‫ﺁﻫﻲ‪ ،‬ﺟﻴ ﻲ ﻧﺌﻴﻦ ﭘﭥﺮ ﺩﺅﺭ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻦ ﭤﺎ‪ .‬ﺍﻧﻬﻦ ﺁﺛﺎﺭﻥ ﺟﻲ ﻋﻤﺮ ‪ 7‬ﻫﺰﺍﺭ ﻕ – ﻡ‬ ‫ﻣﻘﺮﺭ ﺌﻲ ﻭﺋﻲ ﺁﻫﻲ‪ .‬ﻣﺎﻫﺮﻥ ﻣﻬﺮﮘ ﻫﻪ ﮐﻲ ﺍﻳﺸﻴﺎ ﺟﻲ ﭘﻬﺮﻳﻦ ﺯﺭﻋﻲ ﻭﺳﻨﺪﻱ ﻮﭠﻴﻮ‬ ‫ﺁﻫﻲ‪ .‬ﻫﺘﻲ ﺟﻲ ﺭﻫﺎ ﻦ ﺳﭛ ﮐﺎﻥ ﭘﻬﺮﻳﺎﻥ ﻫ ﺯﺭﻋﻲ ﺳﻤﺎﺝ ﺟﻮ ﺑﻨﻴﺎﺩ ﻭﮄﻭ ۽ ﭔﻨﻴﻮﻥ ﮐﻴ ﻱ‬ ‫ﻓﺼﻞ ﺍﭘﺎﺋﮡ ﺟﻲ ﺷﺮﻭﻋﺎﺕ ﺌﻲ‪.‬‬ ‫ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺟﻮ ﻣﺎﻫﺮ ﺫﺍﻥ ﺯﻳﺮﻱ ﻫﻦ ﻗﺪﻳﻢ ﻭﺳﻨﺪﻱ ﺗﻲ ﺭﻭﺷﻨﻲ ﻭﺟﻬﻨﺪﻱ ﭼﻮﻱ‬ ‫ﭤﻮ ﺗﻪ ﻫﺘﺎﻥ ﺟﺎ ﻣﺎﮢﻬﻮ ‪ 7‬ﻫﺰﺍﺭ ﻕ – ﻡ ﮐﺎﻥ ﺍﮖ ﻧﺌﻴﻦ ﭘﭥﺮ ﺩﻭﺭ ۾ ﻓﻨﻲ‪ ،‬ﺟﻤﺎﻟﻴﺎﺗﻲ ۽ ﺗﺨﻠﻴﻘﻲ‬ ‫ﺫﻫﻨﻴﺖ ﺳﺎﻥ ﻣﺎﻻﻣﺎﻝ ﻫﺌﺎ ۽ ﻫﻮ ﺍ ﺍﻭﺗﻲ ﻣﻬﺎﺭﺕ ﺭﮐﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻫﻨﻦ ﺟﻲ ﺭﻫﮣﻲ ﻬﮣﻲ‪ ،‬ﺁﺭ ‪،‬‬ ‫ﭤﺎﻧﻮﻥ ﺟﻲ ﻳﺰﺍﺋﻦ‪ ،‬ﺩﻓﻨﺎﺋﮡ ﺟﺎ ﻃﺮﻳﻘﺎ ۽ ﺯﺭﻋﻲ ﺳﺮﺷﺘﻮ ﮔﻬﮣﻮ ﺗﺮﻗﻲ ﻴﻞ ﻫﻮ‪ (1) .‬ﻫﻦ ﺩﺅﺭ‬ ‫۾ ﺍﭸﺎﻥ ﻣﺎﮢﻬﻦ ﮄﺍﺕ ﮘﻮﻟﻬﻲ ﺎﻧﻪ ﻟﮅﻱ ﻫﺌﻲ‪ .‬ﺍﻥ ﺮﻱ ﺍﻭﺯﺍﺭ ﻃﻮﺭ ﭘﭥﺮ ﺍﺳﺘﻌﻤﺎﻝ ﻨﺪﺍ‬ ‫ﻫﺌﺎ‪ .‬ﻫﻮ ﺯﻣﻴﻦ ﮐﻴ ﮠ ﻻ ِء ﭘﭥﺮ ﺟﺎ ﻫﺮ‪ ،‬ﻓﺼﻞ ﺟﻲ ﺎﺋﻲ ﻻ ِء ﭘﭥﺮ ﺟﺎ ﺍ ﺎ‪ ،‬ﺍﻥ ﭘﻴﻨﻬﮡ ﻻ ِء ﭘﭥﺮ‬ ‫ﺟﻮﻥ ﭼ ﻴﻮﻥ ﺍﺳﺘﻌﻤﺎﻝ ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻫﻮ ﺍﻭﺯﺍﺭﻥ ﭠﺎﻫﮡ ﻻ ِء ﭼﻘﻤﻘﻲ ﭘﻬﮡ ﺟﻲ ﮄﺍﺭ ﻭﺍﺭﺍ ﺍﻭﺯﺍﺭ‬ ‫ﺍﺳﺘﻌﻤﺎﻝ ﻨﺪﺍ ﻫﺌﺎ‪(2) .‬‬ ‫ﺣﻮﺍﻻ ۽ ﺳﻤﺠﻬﺎﮢﻴﻮﻥ‬ ‫ﺫﺍﻥ ﺯﻳﺮﻱ ﺟﻲ ﺭﭘﻮﺭ ‪ ،‬ﺭﻭﺯﺍﻧﻪ ﻫﻼﻝ ﭘﺎ ﺴﺘﺎﻥ‪ ،‬ﺮﺍﭼﻲ‪ 5 ،‬ﺳﻤﺒﺮ ‪1983‬ﻉ‬ ‫‪.1‬‬ ‫ﭘﻨﻬﻮﺭ‪ ،‬ﺍﻳﻢ ﺍﻳﭿ‪“ ،‬ﺳﻨﮅ ﺟﻲ ﺗﺎﺭﻳﺦ‪ ....‬ﺗﺤﻘﻴﻖ ۽ ﺍﺷﺎﻋﺖ” ﻤﺎﻫﻲ ﻣﻬﺮﺍﮠ‪،‬‬ ‫‪.2‬‬ ‫ﺣﻴﺪﺭﺁﺑﺎﺩ‪ ،1984 ،‬ﺷﻤﺎﺭﻭ ‪ ،2‬ﺹ‪169-163 -‬‬

‫‪.76‬‬

‫ﻱ ﮔﻞ ﻣﺤﻤﺪ‬

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‫ﻱ ﮔﻞ ﻣﺤﻤﺪ ﺟﺎ ﻗﺪﻳﻢ ﺁﺛﺎﺭ ﻮﺋﻴ ﺎ ﺷﻬﺮ ﮐﺎﻥ ‪ 3‬ﻣﻴﻠﻦ ﺟﻲ ﻓﺎﺻﻠﻲ ﺗﻲ ﺁﻫﻦ‪.‬‬ ‫ﻧﻴﭽﺮﻝ ﻫﺴ ﺮﻱ ﻣﻴﻮﺯﻡ ﺁﻑ ﺁﻣﺮﻳ ﺎ ﺟﻲ ﻫ ﻣﺎﻫﺮ ﻭﺍﻟ ﺮ ﺳﺮﻭﺱ ‪1950-51‬ﻉ ۾ ﺻﻮﺑﻲ‬ ‫ﺑﻠﻮﭼﺴﺘﺎﻥ ﺟﻲ ﻮﺋﻴ ﺎ ﻣﺎﭤﺮ ۾ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺟﻲ ﭼﻮﮎ ﭼ ﺎﺱ ﻨﺪﻱ‪ ،‬ﻫﻲ ُء ﻫﻨﮅ ﮘﻮﻟﻲ‬ ‫ﻟﮅﻭ‪ (1) .‬ﻫﻦ ﮐﻲ ﺍﺗﻲ ﭘﻮﺋﻴﻦ ﭘﭥﺮ ﻭﺍﺭﻱ ﺯﻣﺎﻧﻲ ﺟﻲ ﺷﺮﻭﻋﺎﺗﻲ ﺩﻭﺭ ﺟﺎ ﺗﻬﻪ ﻣﻠﻴﺎ ﺁﻫﻦ‪.‬‬ ‫ﺟﻲ‬ ‫ﺍﻧﻬﻲ َء ﺩﻭﺭ ﺟﻲ ﻣﺎﮢﻬﻦ ﮐﻲ ﻣ ﻲ َء ﺟﺎ ﭤﺎﻧﻮﻥ ﭠﺎﻫﮡ ﺑﻪ ﻮﻧﻪ ﺍﻳﻨﺪﺍ ﻫﺌﺎ‪ (2) .‬ﻫﺘﺎﻥ‬ ‫ﺩﻭﺭ ﮐﺎﻥ ﺍﮖ ﭠﻬﻴﻞ ﭘﭥﺮ ﺟﺎ ﺍﻭﺯﺍﺭ ﻟﮅﺍ ﺁﻫﻦ‪ .‬ﻫﺘﺎﻥ ﺟﺎ ﺭﻫﺎ ﻮ ﭽﻲ َء ﻣ ﻲ َء ﺟﻲ ﮔﻬﺮﻥ ۾‬ ‫ﺭﻫﻨﺪﺍ ﻫﺌﺎ‪ .‬ﺭﮂﻭﻥ ﭘﺎﻟﻴﻨﺪﺍ ﻫﺌﺎ ۽ ﮐﻴﺘﻲ َء ﮐﺎﻥ ﭘﮡ ﻭﺍﻗﻒ ﻫﺌﺎ‪ .‬ﺟﻨﻬﻦ ﻣﺎﻥ ﺍﻧﺪﺍﺯﻭ ﻟﮙﺎﺋﻲ‬ ‫ﺳﮕﻬﺠﻲ ﭤﻮ ﺗﻪ ﻫﻮ ﺍﻧﻬﻦ ﺟﻮ ﮔﻮﺷﺖ ﭘﮡ ﮐﺎﺋﻴﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻫﻲ َء ﺑﺴﺘﻲ ﻣﺸﻬﻮﺭ “ﺷﻬﺮﻱ ﺗﻤﺪﻥ”‬ ‫ﮐﺎﻥ ﺗﻤﺎﻡ ﮔﻬﮣﻲ ﺍﮖ ﺟﻲ “ﮘﻮﭠﺎﮢﻲ ﺛﻘﺎﻓﺖ” ﺟﻲ ﺩﻭﺭ ﺟﻲ ﮘﻮﭠﺎﮢﻲ ﺁﺑﺎﺩﻱ ﻫﺌﻲ‪ .‬ﺟﻨﻬﻦ ﺟﻲ‬ ‫ﻋﻤﺮ ﻣﺎﻫﺮﻥ ‪ 4200‬ﻕ‪-‬ﻡ ﻣﻘﺮﺭ ﺌﻲ ﺁﻫﻲ‪(3) .‬‬ ‫ﻱ ﮔﻞ ﻣﺤﻤﺪ ﺟﻲ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﻣﺎﻥ ﻣﺎﻫﺮﻥ ﮐﻲ ﻫ ﺩ ﻱ ﺟﻲ ‪ 40‬ﻓﻮ ﮔﻬﺮﺍﺋﻲ َء‬ ‫ﮐﺎﻥ ﭘﻮ ِء ﺍﻫ ﻥ ﻗﺪﻳﻢ ﻣﺎﮢﻬﻦ ﺟﺎ ﺁﺛﺎﺭ ﻣﻠﻴﺎ ﺁﻫﻦ‪ ،‬ﺟﻴ ﻲ ﺑﺮﺗﻨﻦ ﺟﻲ ﺍﺳﺘﻌﻤﺎﻝ ﮐﺎﻥ ﭘﮡ ﺍﮠ‬ ‫ﻭﺍﻗﻒ ﻫﺌﺎ‪ .‬ﺍﻧﻬﻦ ﺟﺎ ﺍﻭﺯﺍﺭ ﺻﺮﻑ ﭘﭥﺮ ﺟﺎ ﭼﺎﻗﻮ‪ ،‬ﻫ ﻥ ﺟﻮﻥ ﺳﻴﻮﻥ ۽ ﻧﻴﺰﺍ ﺋﻲ ﺁﻫﻦ‪ .‬ﻫﻮ‬ ‫ﭘﻨﻬﻨﺠﺎ ﮔﻬﺮ ُﺍﺱ ۾ ﺳ ﺎﻳﻞ ﭽﻴﻦ ﺳﺮﻥ ﺟﺎ ﭠﺎﻫﻴﻨﺪﺍ ﻫﺌﺎ‪ ،‬ﻫﻮ ﻣﺎﻟﻮﻧﺪ ﻫﺠﮡ ﺳﺎﻥ ﮔ ﻓﻦ‬ ‫ﺎﺷﺘ ﺎﺭﻱ َء ﮐﺎﻥ ﺑﻪ ﻭﺍﻗﻒ ﻫﺌﺎ‪ (4) .‬ﻫﺘﺎﻥ ﺟﺎ ﺑﺮﺗﻦ ﺗﻤﺎﻡ ﭤﻠﻬﺎ ۽ ﺑﺪﺷ ﻞ ﺁﻫﻦ‪ .‬ﺍﻫﻲ‬ ‫ﺳﻨﺪﻥ ﺑﺮﺗﻦ ﭠﺎﻫﮡ ﺟﻮﻥ ﺷﺮﻭﻋﺎﺗﻲ ﻮﺷﺸﻮﻥ ﭘﻴﻮﻥ ﻧﻈﺮ ﺍﭼﻦ‪ .‬ﺁﻫﺴﺘﻲ ﺁﻫﺴﺘﻲ ﻫﻨﻦ ﺍﻥ ﻓﻦ‬ ‫۾ ﺗﺮﻗﻲ ﺌﻲ ۽ ﺍﻫ ﻱ ﻃﺮﺡ ﭔﻦ ﻗﺴﻤﻦ ﺟﺎ ﭤﺎﻧﻮﻥ ﺭﺍﺋﺞ ﭤﻲ ﻭﻳﺎ‪ .‬ﺩ ﻱ ﺟﻲ ﻣﭥﺎﻧﻬﻴﻦ ﺗﻬﻪ‬ ‫ﻣﺎﻥ ﺍﻫ ﺍ ﭤﺎﻧﻮﻥ ﻣﻠﻴﺎ ﺁﻫﻦ‪ ،‬ﺟﻦ ﺟﻲ ﺑﻨﺎﻭﺕ ۽ ﺭﻧﮕﻴﻦ ﻧﻘﺶ ﻧﮕﺎﺭﻱ ﺍﭲ ﺟﻲ ﭤﺎﻧﻮﻥ ﺳﺎﻥ‬ ‫ﻣﻘﺎﺑﻠﻮ ﻨﺪ ﺁﻫﻲ‪ .‬ﺍﻧﻬﻦ ۾ ﭘﻬﺮﻳﻮﻥ ﻗﺴﻢ ﺍﻫ ﻥ ﺑﺮﺗﻨﻦ ﺟﻮ ﺁﻫﻲ‪ ،‬ﺟﻴ ﻲ ﺫﻭﺏ ﺟﺎ ﺑﺮﺗﻦ‬ ‫ﻮﭠﺠﻦ ﭤﺎ‪ .‬ﮀﻮ ﺟﻮ ﺫﻭﺏ ۽ ﻟﻮﺭﺍﻻﺋﻲ ﺟﻲ ﻭﺍﺩﻳﻦ ۾ ﺯﻳﺎﺩﻫﻪ ﺍﺳﺘﻌﻤﺎﻝ ﻫﻴﭟ ﻫﺌﺎ‪ .‬ﺍﻧﻬﻦ‬ ‫ﭤﺎﻧﻮﻥ ﺟﻮ ﺗﻬﻪ ﮔﻬﺎ ﻲ ﮘﺎ ﻫﻲ ﺭﻧﮓ ﺟﻮ ﺁﻫﻲ‪ ،‬ﺟﻨﻬﻦ ﺗﻲ ﺎﺭﻱ ﺭﻧﮓ ﺟﻲ ﭼ ﺴﺎﻟﻲ ﭤﻴﻞ‬ ‫ﺁﻫﻲ‪.‬‬ ‫ﻣﭥﺌﻴﻦ ﺗﻬﻪ ﻣﺎﻥ ﻣﻠﻴﻞ ﭤﺎﻧﻮﻥ ﺗﻲ ﺧﺎﺹ ﺮﻱ ﻫﺮﮠ ۽ ﻮﻧﻬ ﻧﻤﺎ ﭘﭡﻴﻦ ﻭﺍﺭﻥ ﮂﮘﻦ‬ ‫ﺟﻮﻥ ﺗﺼﻮﻳﺮﻭﻥ ﭠﻬﻴﻞ ﺁﻫﻦ‪ .‬ﭔﺌﻲ ﻗﺴﻢ ﺟﺎ ﺍﻫﻲ ﺑﺮﺗﻦ ﺁﻫﻦ‪ ،‬ﺟﻴ ﻲ ﺳﭛ ﮐﺎﻥ ﭘﻬﺮﻳﺎﻥ‬ ‫ﻮﺋﻴ ﺎ ﺟﻲ ﻋﻼﺋﻘﻲ ۾ ﻟﮅﺍ ﻭﻳﺎ‪ .‬ﻮﺋﻴ ﺎ ﺟﻲ ﺑﺮﺗﻨﻦ ﺟﻮ ﺗﻬﻪ ﮘﺎ ﻫﻲ ﺑﺠﺎ ِء ﻫﻠ ﻮ ﭜﻮﺭﻭ‬ ‫ﺁﻫﻲ ۽ ﺍﻧﻬﻦ ﺗﻲ ﺟﺎﻧﻮﺭﻥ ﺟﻮﻥ ﺗﺼﻮﻳﺮﻭﻥ ﺗﻤﺎﻡ ﮔﻬ ﺁﻫﻦ‪.‬‬

‫ﺣﻮﺍﻻ ۽ ﺳﻤﺠﻬﺎﮢﻴﻮﻥ‬ ‫‪.1‬‬

‫ﺑﺨﺎﺭﻱ‪ ،‬ﻣﺤﻤﻮﺩ ﺷﺎﻫﻪ‪“ ،‬ﺗﺎﺭﻳﺦ ﺑﻠﻮﭼﺴﺘﺎﻥ” ﻮﺋﻴ ﺎ ‪1983‬ﻉ‪ ،‬ﺹ‪23-‬‬

‫‪Servis, Fair “Preliminary report on the Pre Historic‬‬ ‫”‪Archeology of Afghanistan, Baluchi Areas‬‬ ‫‪American Museum of National History 1952‬‬

‫‪2.‬‬

‫”‪Panhwar, M.H, “Chronological Dictionary of Sind‬‬ ‫‪Jamshoro.‬‬

‫‪3.‬‬

‫‪.4‬‬ ‫ﺹ‪4-43-‬‬

‫ﺎ ‪ ،‬ﻟﺰﻟﻲ ﺍﻳﻞ “ﻗﺪﻳﻢ ﺗﺮﻳﻦ ﺑﻠﻮﭼﺴﺘﺎﻥ” ﻣﺎﻫﻪ ﻧﻮ ﺮﺍﭼﻲ‪ ،‬ﺁ ﻮﺑﺮ ‪1951‬ﻉ‪،‬‬

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‫‪ .77‬ﺩﻣﺐ ﺳﺎﺩﺍﺕ‬ ‫ﻮﺋﻴ ﺎ ﮐﺎﻥ ‪ 10‬ﻣﻴﻞ ﭘﺮﻱ ﻗﻼﺕ ﺍﻧﻬﻦ ﻭﻳﻨﺪ ﺭﺳﺘﻲ ﺗﻲ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ‬ ‫ﻭﺍﺭﺛﻦ ﺟﻲ ﻫ ﺍﻫﻢ ﺑﺴﺘﻲ ﺩﻣﺐ ﺳﺎﺩﺍﺕ ﻣﻠﻲ ﺁﻫﻲ‪ .‬ﺟﻨﻬﻦ ﺟﻲ ‪1942‬ﻉ ۾ ﺁﺛﺎﺭ ﻗﺪﻳﻤﻪ ﺟﻲ‬ ‫ﻫ ﻣﺎﻫﺮ ﺳ ﻮﺍﺭ ﭘﮕ ﮐﻮ ﺎﺋﻲ ﺮﺍﺋﻲ‪ .‬ﺩﻣﺐ ﺳﺎﺩﺍﺕ ۾ ﺯﻣﻴﻦ ﺟﻲ ﺍﺻﻞ ﺳﻄﺢ ﺗﺎﺋﻴﻦ‬ ‫ﮐﻮ ﺎﺋﻲ ﺮﺍﺋﻲ ﻭﺋﻲ‪ .‬ﺟﺘﺎﻥ ﺁﺑﺎﺩﻱ َء ﺟﺎ ‪ 3‬ﺗﻬﻪ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺁﺧﺮﻱ ﺗﻬﻪ ﻣﺎﻥ ﺍﻋﻠﻰ ﻗﺴﻢ ﺟﻲ‬ ‫ﻣ ﻲ َء ﺟﺎ ﺑﺮﺗﻦ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻣﭥﺌﻴﻦ ﺗﻬﻪ ﻣﺎﻥ ﻫ ﭼﺒﻮﺗﺮﻭ ﻣﻠﻴﻮ ﺁﻫﻲ‪ .‬ﺟﻨﻬﻦ ﺟﻲ ﺑﻨﻴﺎﺩ ﺟﻲ‬ ‫ﻨ ۾ ﭘﭥﺮﻥ ﺳﺎﻥ ﺗﻌﻤﻴﺮ ﭤﻴﻞ ﻫ ﺗﻬﻪ ﺧﺎﻧﻮ ﻣﻠﻴﻮ ﺁﻫﻲ‪ .‬ﺟﺘﺎﻥ ﻫ ﺩﻳﻮﻱ ﺟﻲ ﻣﻮﺭﺗﻲ‬ ‫ﻣﻠﻲ ﺁﻫﻲ‪ .‬ﻣﻮﺭﺗﻲ ﻫ ﻧﻨﮃﻱ ﭘﻠﻴ ﻓﺎﺭﻡ ﺗﻲ ﻧﺼﺐ ﭤﻴﻞ ﺁﻫﻲ‪ .‬ﺟﻨﻬﻦ ﻣﺘﻌﻠﻖ ﭼﻴﻮ ﻭﭸﻲ ﭤﻮ‬ ‫ﺗﻪ ﺍﻫﺎ ﺫﻫﻮﺏ ﺩﻳﻮﻱ ﺟﻲ ﻣﻮﺭﺗﻲ ﺁﻫﻲ‪(1) .‬‬ ‫ﻫﻦ ﺩ ﻱ ﺟﻲ ﮐﻮ ﺎﺋﻲ ﻣﺎﻥ ﻣﻌﻠﻮﻡ ﭤﺌﻲ ﭤﻮ ﺗﻪ ﻫﺘﻲ ﺟﺎ ﻣﺎﮢﻬﻮ ﮔﻬﺮ ﭠﺎﻫﻲ ﺭﻫﻨﺪﺍ‬ ‫ﻫﺌﺎ‪ .‬ﺳﻨﺪﻥ ﮔﻬﺮ ﻧﻨﮃﻥ ﻧﻨﮃﻥ ﻤﺮﻥ ﺗﻲ ﻣﺸﺘﻤﻞ ﻫﻮﻧﺪﺍ ﻫﺌﺎ‪ .‬ﺟﻦ ﺟﻲ ﺍﻧﺪﺭﻭﻧﻲ ﮔﻬﺎﺋﻲ ۽‬ ‫ﻭﻳ ﺮﺍﺋﻲ ﻋﺎﻡ ﻃﺮﺡ ‪ 10‬۽ ‪ 7‬ﻓﻮ ﻦ ﺟﻲ ﻭﻳﺠﻬﻮ ﻫﻮﻧﺪﻱ ﻫﺌﻲ‪ .‬ﺳﻨﺪﻥ ﮔﻬﺮﻥ ﺟﻲ ﭘﻴ ﻫﻪ ۾‬ ‫ﭘﭥﺮ ﺍﺳﺘﻌﻤﺎﻝ ﭤﻴﻞ ﻫﻮﻧﺪﻭ ﻫﻮ ۽ ﻣﭥﻲ ﺍﻭﺳﺎﺭﻱ ﻣ ﻲ َء ﺟﻲ ﺳﺮﻥ ﺟﻲ ﭤﻴﻞ ﻫﻮﻧﺪﻱ ﻫﺌﻲ‪.‬‬ ‫ﭥﻲ ﭥﻲ ﭘﭥﺮ ﺑﻪ ﺍﺳﺘﻌﻤﺎﻝ ﭤﻴﻞ ﻫﻮﻧﺪﻭ ﻫﻮ‪ (2) .‬ﺳﻨﺪﻥ ﮔﻬﺮﻥ ﺟﻲ ﻮﭠﻴﻦ ۾ ﻋﺎﻡ ﻃﺮﺡ‬ ‫ﭘﭥﺮﻥ ﺟﻮ ﻓﺮﺵ ﻟﮙﻞ ﻫﻮﻧﺪﻭ ﻫﻮ ۽ ﻤﺮﻱ ﺟﻲ ﻫ ﻨ ۾ ﭼﻠﻬﻪ ﭘﮡ ﭠﻬﻴﻞ ﻫﻮﻧﺪﻱ ﻫﺌﻲ‪.‬‬ ‫ﺷﻬﺮ ﺟﻲ ﺭﭤﺎﺑﻨﺪﻱ‪ ،‬ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﭔﻴﻦ ﺑﺴﺘﻴﻦ ﻭﺍﻧﮕﺮ ﺍﻋﻠﻰ ﻗﺴﻢ ﺟﻲ ﻧﻪ ﻫﺌﻲ‪ ،‬ﺷﻬﺮ‬ ‫ﺟﻮﻥ ﮔﻬ ﻴﻮﻥ ﺳﻮ ﻫﻴﻮﻥ ۽ ﻧﮕﻴﻮﻥ ﭰ ﻳﻮﻥ ﻫﻮﻧﺪﻳﻮﻥ ﻫﻴﻮﻥ‪ (3) .‬ﮔﻬﺮﻥ ۾ ﺍﻧﺎﺝ ﭡﻲ‬ ‫ﺮﮠ ﻻ ِء ﻣ ﻲ َء ﺟﺎ ﺑﺮﺗﻦ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺍﻥ ﮐﺎﻥ ﺳﻮﺍ ِء ﮔﻬﺮﻥ ﻣﺎﻥ ﺷﺮﺍﺏ ﭠﺎﻫﮡ ﺟﺎ ﺑﺮﺗﻦ‪ ،‬ﭘﻴﺎﻻ ۽‬ ‫ﮔﻼﺱ ﻣﻠﻴﺎ ﭘﮡ ﺁﻫﻦ‪ .‬ﺟﻴ ﻲ ﺍﮂﻱ ﺳﭡﻲ ﻣ ﻲ َء ﺟﺎ ۽ ﺍﻋﻠﻰ ﻧﻤﻮﻧﻲ ﺟﻲ ﺎﺭﻳﮕﺮﻱ َء ﺳﺎﻥ‬ ‫ﭠﻬﻴﻞ ﺁﻫﻦ‪ .‬ﺍﻧﻬﻦ ﺑﺮﺗﻨﻦ ﮐﻲ ﺳﻬﮣﻦ ﺭﻧﮕﻦ ۽ ﭼ ﻦ ﺳﺎﻥ ﺳﻴﻨﮕﺎﺭﻳﻮ ﻭﻳﻮ ﺁﻫﻲ‪ .‬ﺍﺗﺎﻥ ﻫ‬ ‫ﮐﻴﺮ ﻣﺎﭘﮡ ﺟﻮ ﭤﺎﻧﻮﻥ ﭘﮡ ﻣﻠﻴﻮ ﺁﻫﻲ‪(4) .‬‬ ‫ﺩﻣﺐ ﺳﺎﺩﺍﺕ ﻣﺎﻥ ﻣﻠﻴﻞ ﻣ ﻲ َء ﺟﺎ ﺍﻫﻲ ﺑﺮﺗﻦ ﺧﺎﺹ ﮄﻳﺎﻥ ﻟﻬﮣﻦ‪ ،‬ﺟﻦ ﺗﻲ ﺍﮐﺮﻥ‬ ‫ﺟﻮﻥ ﻧﺸﺎﻧﻴﻮﻥ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ .‬ﺍﻫ ﺍﺋﻲ ﻧﺸﺎﻥ ﻮﺋﻴ ﺎ ﻣﺎﻥ ﻣﻠﻴﻞ ﭤﺎﻧﻮﻥ ﺗﻲ ﭘﮡ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻫﻲ‬ ‫ﻧﺸﺎﻥ ﺭﻭﻣﻲ‪ ،‬ﺣﺮﻑ ﻫﺠﺎ ﺟﻲ “ﻭﻱ” )‪ “ ،(V‬ﺑﻠﻴﻮ” )‪“ ،(W‬ﺍﻱ” )‪ “ ،(A‬ﻲ” )‪(T‬۽ ﭔﻴﻦ ﺣﺮﻓﻦ‬ ‫ﺟﻬ ﺍ ﺁﻫﻦ‪ .‬ﺍﻫﻲ ﺍﮐﺮ ﭽﻦ ﭤﺎﻧﻮﻥ ﺗﻲ ﺎﭠﻲ ﻳﺎ ﻨﻬﻦ ﭔﻲ ﻧﻮ ﺪﺍﺭ ﺷﻲ َء ﺳﺎﻥ ﻟﮑﻴﻞ‬ ‫ﺁﻫﻦ‪ .‬ﺟﻴ ﻲ ﺍﻧﻬﻦ ﭤﺎﻧﻮﻥ ﺟﻲ ﻣﺎﻟ ﻦ ﺟﻮﻥ ﺧﺎﺹ ﻧﺸﺎﻧﻴﻮﻥ ﻣﻌﻠﻮﻡ ﭤﻴﻦ ﭤﻴﻮﻥ‪(5) .‬‬ ‫ﺩ ﻱ ﺟﻲ ﮐﻮ ﺎﺋﻲ َء ﻣﺎﻥ ﺎﻣﻲ ۽ ُ ﺟﺎ ﺍﻭﺯﺍﺭ ﻣﻠﻴﺎ ﺁﻫﻦ ۽ ﺳﻨﺪﻥ ﭔﻴﺎ ﺍﻭﺯﺍﺭ‬ ‫ﮔﻬﮣﻮ ﺮﻱ ﻫ ﻥ‪ ،‬ﭘﭥﺮﻥ‪ ،‬ﭼﻘﻤﻘﻲ ﭘﻬﮣﻦ ۽ ﺳﻠﻴ ﺟﻬ ﻱ ﻧﺮﻡ ﭘﭥﺮﻥ ﻣﺎﻥ ﭠﻬﻴﻞ ﺁﻫﻦ‪ .‬ﺍﺗﺎﻥ‬ ‫ﺳﭙﻦ ۽ ﭘﭥﺮﻥ ﺟﺎ ﺳﺎﺩﺍ ﻣﮣﻴﺎ ﻣﻠﻴﺎ ﺁﻫﻦ‪ُ .‬ﺳﺎﺩﺍﺕ ﺟﺎ ﻣﺎﮢﻬﻮ ﺍﻧﺎﺝ‪ ،‬ﺍﭲ ﺎﻟﻬﻪ ﺟﻲ ﻣﺎﮢﻬﻦ ﻭﺍﻧﮕﺮ‬ ‫ﭘﻴﻬﻨﺪﺍ ﻮ ﻧﻪ ﻫﺌﺎ‪ ،‬ﭘﺮ ﺍﻥ ﮐﻲ ﭘﭥﺮ ﺟﻲ ﺍﮐﺮﻳﻦ ۾ ﻲ ﺍﺳﺘﻌﻤﺎﻝ ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﺳﻨﺪﻥ ﮔﻬﺮﻥ‬ ‫ﻣﺎﻥ ﺭﮂﻥ ۽ ﭔ ﺮﻳﻦ ﺟﻮﻥ ﺑﻪ ﺎﻓﻲ ﻫ ﻳﻮﻥ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ .‬ﺟﻨﻬﻦ ﻣﺎﻥ ﻣﻌﻠﻮﻡ ﭤﺌﻲ ﭤﻮ ﺗﻪ ﻫﻮ‬ ‫ﺍﻧﻬﻦ ﺟﺎﻧﻮﺭﻥ ﺟﻮ ﮔﻮﺷﺖ ﮐﺎﮄﻱ ﻃﻮﺭ ﺍﺳﺘﻌﻤﺎﻝ ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﺳﻨﺪﻥ ﻣﮑﻴﻪ ﮄﻧﮅﻭ ﻫﺎﺭﭘﻮ ﻫﻴﻮ‪ ،‬ﺍﻥ‬ ‫ﮐﺎﻥ ﺳﻮﺍ ِء ﻭﺍﭘﺎﺭ ﺮﮠ ۽ ﻣﺎﻝ ﭼﺎﺭﮠ ﺑﻪ ﺳﻨﺪﻥ ﺮﺕ ۾ ﺷﺎﻣﻞ ﻫﻴﻮ‪(6) .‬‬ ‫ﺩ ﻱ ﺟﻲ ﮐﻮ ﺎﺋﻲ ﻣﺎﻥ ﻣ ﻲ َء ﺟﺎ ﭠﻬﻴﻞ ﺑﺖ ۽ ﻣﻮﺭﺗﻴﻮﻥ ﺎﻓﻲ ﺍﻧﺪﺍﺯ ۾ ﻣﻠﻴﻮﻥ‬ ‫ﺁﻫﻦ‪ ،‬ﺟﻴ ﻲ ﻣﺎﺗﺎ ﺩﻳﻮﻱ َء ﺟﻮﻥ ﻣﻮﺭﺗﻴﻮﻥ ﻣﻌﻠﻮﻡ ﭤﻴﻦ ﭤﻴﻮﻥ‪ .‬ﺟﻦ ﺟﻲ ﮘﭽﻴﻦ ۾ ﻣﮣﻴﻦ ﺟﺎ‬ ‫ﻫﺎﺭ ﭘﻴﻞ ﺁﻫﻦ ۽ ﺍﻧﻬﻦ ﺟﺎ ﻭﺍﺭ ﭼﻴﻠﻬﻪ ﺗﺎﺋﻴﻦ ﻟ ﻨﺪ ﺁﻫﻦ‪ .‬ﻣﺎﺗﺎ ﺩﻳﻮﻱ ﺟﻲ ﻣﻮﺭﺗﻴﻦ ﮐﺎﻥ ﺳﻮﺍ ِء‬ ‫ﻮﻧﻬﻪ ﻧﻤﺎ ﮂﮘﻦ ۽ ﮔﻬﻮ ﻥ ﺟﺎ ﻣﺠﺴﻤﺎ ﭘﮡ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻣﺎﻫﺮﻥ ﺟﻲ ﭼﺌﻲ ﻣﻄﺎﺑﻖ ﻫﻲ ﮔﻬﻮ ﻥ‬

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‫ﺟﻲ ﻗﺪﻳﻢ ﺷ ﻞ ﺁﻫﻲ‪ ،‬ﺟﻴ ﺎ ﻧﻨﮃﻱ ﮐﻨ ۾ ﺍﭲ ﺗﺎﺋﻴﻦ ﺎﻧﻪ ﻣﻠﻲ ﺁﻫﻲ‪ .‬ﺍﻥ ﺮﻱ ﻣﻌﻠﻮﻡ‬ ‫ﭤﺌﻲ ﭤﻮ ﺗﻪ ﺩﻧﻴﺎ ۾ ﭘﻬﺮﻳﻮﻥ ﺩﻓﻌﻮ ﮔﻬﻮ ﺍ ﺩﻣﺐ ﺳﺎﺩﺍﺕ ﻭﺍﺭﻥ ﭘﺎﻟﻴﺎ‪(7) .‬‬ ‫ﻮ ﺟﺎ ﺁﺛﺎﺭ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺟﻴ ﻮ ﺷﺎﻳﺪ ﺍﺗﺎﻥ ﺟﻲ‬ ‫ﺷﻬﺮ ﺟﻲ ﭼﻮﮄﺍﺭﻱ ﻫ‬ ‫ﺭﻫﻮﺍﺳﻴﻦ ﺷﻬﺮ ﺟﻲ ﺣﻔﺎﻇﺖ ﻻ ِء ﺍ ﻳﻮ ﻫﺠﻲ‪ (8) .‬ﻫﺘﺎﻥ ﻣﻠﻨﺪ ﺑﺎﻗﻴﺎﺕ‪ ،‬ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ‬ ‫ﺭﻫﻮﺍﺳﻴﻦ ﺟﻲ ﻣﻠﻨﺪ ﺑﺎﻗﻴﺎﺕ ﺳﺎﻥ ﺎﻓﻲ ﺣﺪ ﺗﺎﺋﻴﻦ ﻣﺸﺎﺑﻬﺖ ﺭﮐﻲ ﭤﻲ‪ .‬ﺍﻫ ﻱ َء ﻃﺮﺡ ﻫﻲ َء‬ ‫ﺑﺴﺘﻲ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﺟﻲ ﻭﺍﺭﺛﻦ ﺟﻲ ﻫ ﺍﻫﻢ ﺑﺴﺘﻲ ﺁﻫﻲ‪ ،‬ﺟﻴ ﺎ‬ ‫ﺑﻠﻮﭼﺴﺘﺎﻥ ﺟﻲ ﻮﺋﻴ ﺎ ﻣﺎﭤﺮ ۾ ﻣﻠﻲ ﺁﻫﻲ‪.‬‬

‫ﺣﻮﺍﻻ ۽ ﺳﻤﺠﻬﺎﮢﻴﻮﻥ‬ ‫‪.1‬‬ ‫‪.2‬‬

‫‪.3‬‬ ‫‪.4‬‬ ‫‪.5‬‬ ‫‪.6‬‬ ‫‪.7‬‬ ‫‪.8‬‬

‫ﺑﺨﺎﺭﻱ‪ ،‬ﺳﻴﺪ ﻣﺤﻤﻮﺩ ﺷﺎﻫﻪ‪“ ،‬ﺗﺎﺭﻳﺦ ﺑﻠﻮﭼﺴﺘﺎﻥ” ﻮﺋﻴ ﺎ ‪1983‬ﻉ‪ ،‬ﺹ‪23-22-‬‬ ‫ﺎ ‪ ،‬ﻟﺰﻟﻲ ﺍﻳﻞ “ﻗﺪﻳﻢ ﺗﺮﻳﻦ ﺑﻠﻮﭼﺴﺘﺎﻥ” ﻣﺎﻫﻪ ﻧﻮ ﺮﺍﭼﻲ‪ ،‬ﺁ ﻮﺑﺮ‪1951 ،‬ﻉ‪،‬‬ ‫ﺹ‪46-44 -‬‬ ‫ﺭﺷﻴﺪ ﭜ ﻲ‪“ ،‬ﭘﺎ ﺴﺘﺎﻥ ﺟﺎ ﭘﺮﺍﮢﺎ ﺷﻬﺮ”‪ ،‬ﺹ‪45-44-‬‬ ‫ﺎ ‪ ،‬ﻟﺰﻟﻲ ﺍﻳﻞ ‪ ،‬ﺹ‪46-44-‬‬ ‫ﺳﺎﮘﻴﻮ‬ ‫ﭜ ﻲ‪ ،‬ﺭﺷﻴﺪ ﺹ‪45-44-‬‬ ‫ﺎ ‪ ،‬ﻟﺰﻟﻲ ﺍﻳﻞ ‪ ،‬ﺳﺎﮘﻴﻮ‬ ‫ﭜ ﻲ‪ ،‬ﺭﺷﻴﺪ‪ ،‬ﺳﺎﮘﻴﻮ‬

‫‪ .78‬ﺳﺘ ﺎﺟﻦ ﺩﺭ‬ ‫ﺳﺘ ﺎﺟﻦ ﺩﺭ ﺟﺎ ﻗﺪﻳﻢ ﺁﺛﺎﺭ ﻣ ﺮﺍﻥ ﺟﻲ ﺳﺎﻣﻮﻧ ﻱ ﻋﻼﺋﻘﻲ ۾ ﺩﺭﻳﺎﻫﻪ ﺩﺷﺖ ﺟﻲ‬ ‫ﻨﺎﺭﻱ ﺗﻲ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺟﻴ ﻲ ﺮﺍﭼﻲ َء ﮐﺎﻥ ‪ 300‬ﻣﻴﻞ ﭘﺮﻱ ﺍﻭﻟﻬﻪ ﻃﺮﻑ ۽ ﺳﻤﻨ ﺟﻲ‬ ‫ﻨﺎﺭﻱ ﮐﺎﻥ ‪ 25‬ﻣﻴﻞ ﺍﺗﺮ ﻃﺮﻑ ﺁﻫﻦ‪.‬‬ ‫ﺷﺮﻭﻋﺎﺕ ۾ ﻫﻲ ﺩ ﻭ ﺁﺭﻳﻮﻝ ﺍﺳ ﺎﺋﻦ ‪1926-28‬ﻉ ﺟﻲ ﻭﭺ ۾ ﮘﻮﻟﻬﻲ ﻫﭣ ﻴﻮ‬ ‫۽ ﺍﻥ ﺟﻲ ﻗﺪﻳﻢ ﻫﺌﮡ ﺟﻲ ﻧﺸﺎﻧﺪﻫﻲ ﺌﻲ‪ (1) .‬ﺑﻌﺪ ۾ ﻫﻦ ﺑﺴﺘﻲ ﺟﻲ ﻭﮄﻳ ﭼﻮﮎ‬ ‫ﭼ ﺎﺱ ‪1960‬ﻉ ۾ ﭘﻨﺴﻠﻴﻮﺍﻧﻴﺎ ﻳﻮﻧﻴﻮﺭﺳ ﻲ ﺁﻑ ﺁﻣﺮﻳ ﺎ ﺟﻲ ﻣﻴﻮﺯﻡ ﻃﺮﻓﺎﻥ ﺍ ﺮ ﺟﺎﺭﺝ‬ ‫ﺍﻳﻒ ﻳﻠﺰ ﺌﻲ‪(2) .‬‬ ‫ﺍﺳ ﺎﺋﻦ ﺷﺮﻭﻋﺎﺕ ۾ ﻫﺘﻲ ﺠﻬﻪ ﺧﻨﺪﻗﻮﻥ ﮐﻮ ﺎﻳﻮﻥ‪ .‬ﺟﻦ ۾ ‪ 9-8‬ﻓﻮ ﻫﻴﭟ‬ ‫ﺯﻣﻴﻦ ﻣﺎﻥ ﭠ ﺮﻳﻮﻥ ﻟﮅﻳﻮﻥ‪ .‬ﮐﻴﺲ ﮐﻮ ﺎﻳﻦ ﻣﺎﻥ ﻫ ﻗﻠﻌﻲ ﺟﺎ ﺁﺛﺎﺭ ﺑﻪ ﻣﻠﻴﺎ‪ .‬ﺟﻴ ﻮ ﻫ‬ ‫ﺮﻱ ﺗﻲ ﺗﻌﻤﻴﺮ ﭤﻴﻞ ﻫﻮ‪ .‬ﺍﻫﻮ ﻗﻠﻌﻮ ﻣﺴﺘﻄﻴﻞ ﺷ ﻞ ﺟﻮ ﺁﻫﻲ ۽ ﺍﺗﺮ ﺍﻭﻟﻬﻪ ﭘﺎﺳﻲ ‪ 17‬ﻭﺍﻝ‬ ‫ﮔﻬﻮ ۽ ﺍﻭﭜﺮ ﻃﺮﻑ ‪ 125‬ﻭﺍﻝ ﻭﻳ ﺮﻭ ﺁﻫﻲ‪ .‬ﺍﻥ ﻗﻠﻌﻲ ﺟﻲ ﺍﻭﺳﺎﺭﻱ ﭘﭥﺮ ﺟﻲ ﭼﻮﺭﺱ ﺳﺮﻥ‬ ‫ﺳﺎﻥ ﭤﻴﻞ ﺁﻫﻲ‪ .‬ﺟﻴ ﻲ ﻭﺭﻱ ﮔﺎﺭﻱ ﺳﺎﻥ ﻟﻨﺒﻴﻞ ﺁﻫﻦ‪ (3) .‬ﺍﻥ ﻗﻠﻌﻲ ﺟﻲ ﺍﻭﻻﻫﻴﻦ ﺣﺼﻲ ۾‬ ‫ﻫ ﺩﺭﻭﺍﺯﻱ ﺟﺎ ﺁﺛﺎﺭ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺟﻴ ﻮ ﺗﻘﺮﻳﺒﻦ ‪ 8‬ﻓﻮ ﻭﻳ ﺮﻭ ﺁﻫﻲ‪ .‬ﺍﻧﻬﻲ ﺩﺭﻭﺍﺯﻱ ﺟﻲ‬

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‫ﭔﻨﻬﻲ ﭘﺎﺳﻦ ﺗﻲ ﻣﺴﺘﻄﻴﻞ ﺷ ﻞ ﺟﺎ ﺑﺮﺝ ﺗﻌﻤﻴﺮ ﭤﻴﻞ ﺁﻫﻦ‪ (4) .‬ﻗﻠﻌﻲ ﺟﻲ ﺍﻧﺪﺭ ﺗﻌﻤﻴﺮﺍﺗﻲ‬ ‫ﺁﺛﺎﺭ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺟﻨﻬﻦ ﻣﺎﻥ ﻣﻌﻠﻮﻡ ﭤﺌﻲ ﭤﻮ ﺗﻪ ﺍﻫﻮ ﻗﻠﻌﻮ ﺷﻬﺮ ﻭﺍﺭﻥ ﭘﻨﻬﻨﺠﻲ ﺣﻔﺎﻇﺖ ﻻ ِء‬ ‫ﺟﻮ ﺍﻳﻮ ﻫﺠﻲ ۽ ﺩﺭﻭﺍﺯﻱ ﺗﻲ ﭠﻬﻴﻞ ﺑﺮﺝ ﺣﻔﺎﻇﺘﻲ ﻣﻮﺭﭼﻦ ﺟﻮ ﻢ ﻳﻨﺪﺍ ﻫﺠﻦ‪ .‬ﺟﻴﺌﻦ ﺗﻪ‬ ‫ﻫﻲ ﺷﻬﺮ ﻣ ﺮﺍﻥ ﺟﻲ ﺳﺎﻣﻮﻧ ﻱ ﻨﺎﺭﻱ ﺗﻲ ﻫﻮ‪ .‬ﺍﻥ ﺮﻱ ﺍﭲ ﮐﺎﻥ ‪ 5‬ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﮖ ﺳﻨﮅﻭ‬ ‫ﺳﭝﻴﺘﺎ ﺟﺎ ﻭﺍﺭﺙ ﻫﻦ ﺷﻬﺮ ﻣﺎﻥ ﺑﻨﺪﺭﮔﺎﻫﻪ ﺟﻮ ﭘﮡ ﻢ ﻭﭠﻨﺪﺍ ﻫﺠﻦ‪ .‬ﺟﻨﻬﻦ ﺟﻮ ﺎﻓﻲ‬ ‫ﺷﻬﺎﺩﺗﻮﻥ ﭘﮡ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ .‬ﻣﺎﻫﺮﻥ ﮐﻮ ﺎﺋﻲ ﻣﺎﻥ ﺍﻫﻮ ﺛﺎﺑﺖ ﻴﻮ ﺁﻫﻲ ﺗﻪ ﺍﻥ ﺩﻭﺭ ۾ ﻋﺮﺍﻕ ۽‬ ‫ﺳﻨﮅ ۾ ﺟﻴ ﺎ ﺟﻬﺎﺯ ﺭﺍﻧﻲ ﻫﻠﻨﺪ ﻫﺌﻲ‪ .‬ﺍﻧﻬﻲ ﺟﻬﺎﺯ ﺭﺍﻧﻲ ﺟﻮ ﻣﺮ ﺰ ﻫﻲ ُء ﺷﻬﺮ ﺑﻪ ﻫﻴﻮ ۽‬ ‫ﻫﺘﻲ ﭘﮡ ﺳﺎﻣﻮﻧ ﻱ ﭔﻴ ﺍ ﺍﭼﻲ ﻟﻨﮕﺮ ﻫﮣﻨﺪﺍ ﻫﺌﺎ‪(5).‬‬ ‫ﮐﻮ ﺎﺋﻲ ﺩﻭﺭﺍﻥ ﻣﺎﻫﺮﻥ ﮐﻲ ﻴﺘﺮﻥ ﻫﻨﮅﻥ ﺗﺎﻥ ﺧﺎ ﺪﺍﻥ ﭘﮡ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺟﻦ ۾‬ ‫ﺧﺎ ۽ ﺍﻧﺴﺎﻧﻲ ﻫ ﻳﻮﻥ ﭘﻴﻞ ﺁﻫﻦ‪ .‬ﺟﻨﻬﻦ ﻣﺎﻥ ﻣﺎﻫﺮﻥ ﺍﻧﺪﺍﺯﻭ ﻟﮙﺎﻳﻮ ﺁﻫﻲ ﺗﻪ ﻫﺘﺎﻥ ﺟﺎ‬ ‫ﺭﻫﻮﺍﺳﻲ ﺍﻧﺴﺎﻧﻲ ﻻﺷﻦ ﮐﻲ ﺳﺎ ﻳﻨﺪﺍ ﻫﺌﺎ ۽ ﺑﻌﺪ ۾ ﺳﻨﺪﻥ ﺧﺎ ۽ ﻫ ﺍ ﺑﺮﺗﻦ ۾ ﻭﺟﻬﻲ ﭘﻮﺭﻱ‬ ‫ﮀ ﻳﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻫﻦ ﭜ ﻱ ﻣﺎﻥ ﭔﻲ ﺟﻴ ﺎ ﺑﺎﻗﻴﺎﺕ ﻣﻠﻲ ﺁﻫﻲ‪ .‬ﺗﻨﻬﻦ ۾ ﭘﭥﺮ ﺟﺎ ﭼﺎﻗﻮ‪ ،‬ﭘﭥﺮ ﺟﺎ ﺗﻴﺮ‪،‬‬ ‫ﺎﻣﻲ ﺟﻮﻥ ﭠﻬﻴﻞ ﻬﺎ ﻳﻮﻥ‪ ،‬ﻣ ﻲ ﺟﻮﻥ ﭠﻬﻴﻞ ﻨﮕﮣﻴﻮﻥ ۽ ﺠﻬﻪ ﭼ ﺴﺎﻟﻲ ﭤﻴﻞ ﭤﺎﻧﻮﻥ‬ ‫ﺷﺎﻣﻞ ﺁﻫﻦ‪(6).‬‬ ‫ﻫﻦ ﺑﺴﺘﻲ ﺟﻲ ﺑﺎﺷﻨﺪﻥ ﺟﻮ ﺍﻫﻢ ﭘﻴﺸﻮ ﻭﺍﭘﺎﺭ ﻫﻴﻮ‪ .‬ﺟﻴ ﻮ ﻫﻮ ﺳﻤﻨ ﺭﺳﺘﻲ‬ ‫ﻋﺮﺍﻕ ﻭﻏﻴﺮﻩ ﺳﺎﻥ ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻫﻲ ﻣﺎﮢﻬﻮ ﺳﻤﻨ ﮐﻲ ﻭﻳﺠﻬﻮ ﻫﺌﮡ ﺮﻱ ۽ ﺍﻥ ﺳﺎﻥ ﻻﮘﺎﭘﻴﻞ‬ ‫ﺭﻫﮡ ﺮﻱ ﻣﺎﻫﻲ ﮔﻴﺮﻱ‪ ،‬ﺸﺘﻲ ﺑﺎﻧﻲ ﺟﻲ ﻓﻦ ۾ ﭘﮡ ﻣﺎﻫﺮ ﻫﻴﺎ‪.‬‬

‫ﺣﻮﺍﻻ ۽ ﺳﻤﺠﻬﺎﮢﻴﻮﻥ‬ ‫‪Steinn, Sir, A, “An Archaeological Tour in‬‬ ‫‪Waziristan & Baluchistan”, M.A.S.I. No: 37, Delhi‬‬ ‫‪1929‬‬

‫‪.2‬‬

‫ﺑﺨﺎﺭﻱ‪ ،‬ﺳﻴﺪ ﻣﺤﻤﻮﺩ ﺷﺎﻫﻪ‪“ ،‬ﺗﺎﺭﻳﺦ ﺑﻠﻮﭼﺴﺘﺎﻥ” ﺹ‪25-‬‬ ‫‪Sorly, H.T, “Gazetteer of Sindh” P-112‬‬

‫‪.4‬‬

‫‪3.‬‬

‫ﺻﺪﻳﻘﻲ‪ ،‬ﻣﺤﻤﺪ ﺣﻨﻴﻒ‪“ ،‬ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﺳﭝﻴﺘﺎ” ﺹ‪54-‬‬

‫‪Stien, Sir, A, “An Archaeological Tour in‬‬ ‫‪Gedorosia” M.A.S.I No: 43 Delhi 1931, P-71‬‬

‫‪.6‬‬

‫‪1.‬‬

‫ﺻﺪﻳﻘﻲ‪ ،‬ﺹ‪54-‬‬

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‫‪5.‬‬

‫‪ .79‬ﻧﺎﻝ‬ ‫ﺑﻠﻮﭼﺴﺘﺎﻥ ﺟﻲ ﺟﻬﺎﻻﻭﺍﮠ ﻋﻼﺋﻘﻲ ۾ ﻧﺎﻝ ﺟﻲ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﻣﺎﻥ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ۽‬ ‫ﮘﻮﭠﺎﮢﻲ ﺛﻘﺎﻓﺖ ﺟﻲ ﭔﻨﻬﻲ ﺩﻭﺭﻥ ﺟﺎ ﺁﺛﺎﺭ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺳﺮ ﻭﻫﻴﻠﺮ ﻧﺎﻝ ﺑﺎﺑﺖ ﭼﻮﻱ ﭤﻮ ﺗﻪ ﺍﺗﻲ‬ ‫ﺟﻴ ﺎ ﺗﻤﺪﻥ ﺍﭜﺮﻱ‪ ،‬ﺳﺎ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﮐﺎﻥ ﺍﮖ ﺟﻲ ﺁﻫﻲ‪ (1) .‬ﻧﺎﻝ ﺷﻬﺮ ﺟﻲ ﮐﻮ ﺎﺋﻲ‬ ‫‪1925‬ﻉ ۾ ﻣﺴ ﺮ ﻫﺎﺭﮔﺮﻳﻮﺯ ﺮﺍﺋﻲ‪ .‬ﻫﻲ ﺷﻬﺮ ﺑﻪ ﻣﺨﺘﻠﻒ ﻭﻗﺘﻦ ﺗﻲ ﺁﺑﺎﺩ ﺭﻫﻴﻮ ﺁﻫﻲ‪ .‬ﻫﻦ‬ ‫ﺷﻬﺮ ﺑﺎﺑﺖ ﻫﺎﺭﮔﺮﻳﻮﺯ ﺟﻮ ﭘﮡ ﺍﻫﻮ ﺋﻲ ﺭﺍﻳﻮ ﺁﻫﻲ ﺗﻪ ﻫﻦ ﺷﻬﺮ ﺟﻲ ﺍﻭﺍﺋﻠﻲ ﺗﻬﻪ ﺗﻲ ﻫ‬ ‫ﮘﻮﭠﺎﮢﻲ ﺑﺴﺘﻲ ﻭﺳﻴﻞ ﻣﻌﻠﻮﻡ ﭤﺌﻲ ﭤﻲ‪ .‬ﺟﺘﺎﻥ ﭘﭥﺮ ﺟﺎ ﺍﻭﺯﺍﺭ ﻟﮅﺍ ﻭﻳﺎ ﺁﻫﻦ‪(2) .‬‬ ‫ﻫﻲ ﻣﺎﮖ ﻫ ﻗﺪﺭﺗﻲ ﭼﺸﻤﻲ ﺗﻲ ﻭﺍﻗﻊ ﺁﻫﻲ‪ ،‬ﺟﻴ ﻮ ﺮﻥ ﻣﺎﻥ ﻧ ﺮﻱ ﭤﻮ‪.‬‬ ‫ﻫﻲ ﭰ ﻞ ﺷﻬﺮ ﺧﻀﺪﺍﺭ ﮐﺎﻥ ‪ 3‬ﻣﻴﻞ ﮐﮡ ﺍﻭﭜﺮ ﻃﺮﻑ ﺁﻫﻲ‪ .‬ﻫﻦ ﺑﺴﺘﻲ ﺟﻲ ﮐﻮ ﺎﺋﻲ ﺩﻭﺭﺍﻥ‬ ‫ﻫ ﻗﺒﺮﺳﺘﺎﻥ ﻣﻠﻴﻮ ﺁﻫﻲ‪ .‬ﺟﻨﻬﻦ ۾ ﻻﺵ ﭘﻮﺭﻳﻞ ﺁﻫﻦ‪ .‬ﻫ ﺋﻲ ﻗﺒﺮ ۾ ﻫ ﮐﺎﻥ ﻭﮄﻳ‬ ‫ﻻﺵ ﺑﻪ ﭘﻮﺭﻳﻞ ﺁﻫﻦ‪ .‬ﻴﺘﺮﻳﻮﻥ ﻗﺒﺮﻭﻥ ﺍﻫ ﻳﻮﻥ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ ،‬ﺟﺘﻲ ﻭ ﻥ ﺳﺎﻥ ﮔ ﻧﻨﮃﻥ ﭔﺎﺭﻥ‬ ‫۽ ﻋﻮﺭﺗﻦ ﺟﺎ ﺑﻪ ﻻﺵ ﺩﻓﻦ ﭤﻴﻞ ﺁﻫﻦ‪ .‬ﺟﻨﻬﻦ ﻣﺎﻥ ﻣﻌﻠﻮﻡ ﭤﺌﻲ ﭤﻮ ﺗﻪ ﻫﺘﺎﻥ ﺟﺎ ﻣﺎﮢﻬﻮ‪ ،‬ﻨﺐ‬ ‫ﺟﺎ ﻣﺌﻞ ﻣﺎﮢﻬﻮ ﻫ ﺋﻲ ﻫﻨﮅ ﺩﻓﻨﺎﺋﻴﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻻﺵ ﺍﻭﭜﺮ ﺍﻭﻟﻬﻪ ﻃﺮﻑ ﭘﻮﺭﻳﻮ ﻭﻳﻨﺪﻭ ۽ ﺍﻥ ﺳﺎﻥ‬ ‫ﮔ ﭤﺎﻧﻮﻥ ﺑﻪ ﮔ ﭘﻮﺭﻳﺎ ﻭﻳﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻴﺘﺮﻥ ﭤﺎﻧﻮﻥ ۾ ﺟﺎﻧﻮﺭﻥ ﺟﺎ ﻫ ﺍ‪ ،‬ﺯﻳﻮﺭ ۽ ﻣﮣﻴﺎ ﻣﻮﺗﻲ‬ ‫ﻫﭣ ﻴﺎ ﻭﻳﺎ ﺁﻫﻦ‪.‬‬ ‫ﻫﺘﺎﻥ ﻣﻠﻴﻞ ﭠ ﺮ ﺟﺎ ﭤﺎﻧﻮﻥ ۽ ﺯﻳﻮﺭ ﻫﻮﺑﻬﻮ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ۽ ﻫ ﺍﭘﺎ ﻣﺎﻥ ﻣﻠﻴﻞ‬ ‫ﺳﺎﻣﺎﻥ ﺟﻬ ﺍ ﺁﻫﻦ‪ .‬ﭤﺎﻧﻮﻥ ﺗﻲ ﺳﭡﺎ ﭼ ۽ ﺳﻬﮣﻴﻮﻥ ﺷ ﻠﻴﻮﻥ ﭼ ﻴﻞ ﺁﻫﻦ‪ .‬ﮐﻮ ﺎﺋﻲ ﺩﻭﺭﺍﻥ‬ ‫ﺟﺎ ﭤﺎﻧﻮ ۽ ﻫﭥﻴﺎﺭ ﺑﻪ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺳﻨﺪﻥ ﮔﻬﺮﻥ ﺟﻲ ﭘﻴ ﻫﻪ ﭘﭥﺮ ﺟﻲ ﻫﻮﻧﺪﻱ ﻫﺌﻲ‪.‬‬ ‫ﺎﻣﻲ ۽‬ ‫ﺍﻧﻬﻦ ﮔﻬﺮﻥ ﻣﺎﻥ ﻣﻬﺮﻭﻥ‪ ،‬ﭘﭥﺮ ﺟﺎ ﺯﻳﻮﺭ‪ ،‬۽ ﻣﮣﻴﺎ ﻟﮅﺍ ﻭﻳﺎ ﺁﻫﻦ‪ .‬ﺟ ﻫﻦ ﺗﻪ ﺳﻨﺪﻥ ﮔﺬﺭ ﺳﻔﺮ‬ ‫ﭘﻮﮐﻲ ﺭﺍﻫﻲ ۽ ﻣﺎﻝ ﭼﺎﺭﮠ ﺗﻲ ﻫﻮﻧﺪﻭ ﻫﻮ‪.‬‬

‫ﺣﻮﺍﻻ ۽ ﺳﻤﺠﻬﺎﮢﻴﻮﻥ‬ ‫‪Wheeler, S.M “The Archaeology of Pakistan”, “The‬‬ ‫‪Cultural Heritage of Pakistan” P-21‬‬

‫‪1.‬‬

‫”‪Hazgreaves, H, “Excavations in Baluchistan‬‬ ‫‪M.A.S.I No:35 Delhi – 1927.‬‬

‫‪2.‬‬

‫‪ .80‬ﺭﺍﮢﺎ ﮔﻨﺪﺋﻲ‬ ‫ﺑﻠﻮﭼﺴﺘﺎﻥ ۾ ﺭﺍﮢﺎ ﮔﻨﺪﺋﻲ ۾ ﺁﺑﺎﺩﻱ ﺟﺎ ﭘﻨﺞ ﺗﻬﻪ ﺩﺭﻳﺎﻓﺖ ﭤﻴﺎ ﺁﻫﻦ‪ .‬ﺟﻦ ﻣﺎﻥ ﭔﻦ ﺻﻔﺎ‬ ‫ﺷﺮﻭﻋﺎﺗﻲ ﺗﻬﻦ ۾ ﮘﻮﭠﺎﮢﻲ ﺛﻘﺎﻓﺖ ﺟﺎ ﺁﺛﺎﺭ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻫﻲ ﺁﺛﺎﺭ‪ ،‬ﺟﻦ ﺟﻲ ﺍﻱ ﺟﻲ ﺭﺍﺱ ‪1951‬‬ ‫۾ ﭼﻮ ﭼ ﺎﺱ ﺌﻲ‪ ،‬ﺗﻦ ﺟﺎ ﻣﭥﻴﺎﻥ ﺗﻬﻪ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﺟﻲ ﺩﻭﺭ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻦ ﭤﺎ‪.‬‬

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‫ﻫﻴﭡﻴﻦ ﺗﻬﻦ ﺗﻲ ﺭﻫﻨﺪ ﻣﺎﮢﻬﻮ ﭘﻬﺮﻳﺎﻥ ﺗﻪ ﻫﭣ ﺟﺎ ﭠﻬﻴﻞ ﺳﺎﺩﺍ ﭤﺎﻧﻮﻥ ۽ ﭘﭥﺮ ﺟﺎ ﺍﻭﺯﺍﺭ ﺍﺳﺘﻌﻤﺎﻝ‬ ‫ﻨﺪﺍ ﻫﺌﺎ‪ ،‬ﺟﺎﻧﻮﺭ ﭘﺎﻟﻴﻨﺪﺍ ﻫﺌﺎ ۽ ﺟﻬﻮﭘ ﻳﻦ ۾ ﺭﻫﻨﺪﺍ ﻫﺌﺎ‪ .‬ﺍﻥ ﮐﺎﻥ ﻣﭥﺌﻦ ﺗﻬﻪ ﺟﺎ ﺭﻫﺎ ﻮ ﺍﻧﻬﻦ‬ ‫ﮐﺎﻥ ﭤﻮﺭﻭ ﺳﮅﺭﻳﻞ ﻣﻌﻠﻮﻡ ﭤﻴﻦ ﭤﺎ‪ .‬ﮀﻮ ﺟﻮ ﻫﻮ ﭼ ﺗﻲ ﭤﺎﻧﻮﻥ ﭠﺎﻫﻴﻨﺪﺍ ﻫﺌﺎ ۽ ﺍﻧﻬﻦ ﮐﻲ‬ ‫ﺧﻮﺑﺼﻮﺭﺕ ﺑﻨﺎﺋﮡ ﻻ ِء ﻣﭥﻦ ﭼ ﺴﺎﻟﻲ ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﺳﻨﺪﻥ ﭤﺎﻧﻮﻥ ﺗﻲ ﭘﻬﺮﻳﺎﻥ ﮘﺎ ﻫﻲ ۽ ﻫﻴ ﻱ‬ ‫ﺭﻧﮓ ﺟﺎ ﺗﻬﻪ ﻧﻞ ﺁﻫﻦ‪ .‬ﺍﻧﻬﻦ ﺟﻲ ﻣﭥﺎﻥ ﺎﺭﻱ ﺭﻧﮓ ﺟﻲ ﻣﺼﺎﻟﺤﻲ ﺳﺎﻥ ﭼ ﺴﺎﻟﻲ ﭤﻴﻞ‬ ‫ﺁﻫﻲ‪ (1) .‬ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺟﻲ ﻣﺎﻫﺮ ﺍﻱ ﺟﻲ ﺭﺍﺱ ﮐﻲ ﻫﺘﺎﻥ ﻣﺎﺗﺎ ﺩﻳﻮﻱ ﺟﺎ ﺑﺖ ﺑﻪ ﻫﭣ ﺁﻳﺎ ﺁﻫﻦ‪.‬‬ ‫)‪(2‬‬

‫ﺣﻮﺍﻻ ۽ ﺳﻤﺠﻬﺎﮢﻴﻮﻥ‬ ‫‪.1‬‬ ‫‪.2‬‬

‫ﺻﺪﻳﻘﻲ‪ ،‬ﻣﺤﻤﺪ ﺍﺩﺭﻳﺲ‪“ ،‬ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﺳﭝﻴﺘﺎ” ﺹ‪26-25-‬‬ ‫“ﺗﺎﺭﻳﺦ ﺑﻠﻮﭼﺴﺘﺎﻥ” ﺹ‪23-‬‬

‫‪ .81‬ﺑﺎﻻ ﻮ‬ ‫ﺑﺎﻻ ﻮ ﺟﺎ ﻗﺪﻳﻢ ﺁﺛﺎﺭ ﺑﻠﻮﭼﺴﺘﺎﻥ ﺟﻲ ﺿﻠﻌﻲ ﻟﺴﭕﻴﻠﻲ ۾ ﺳﻮﻧﻤﻴﺎﮢﻲ ﺑﻨﺪﺭ‬ ‫ﻭﻳﺠﻬﻮ ﺣﺐ ﻧﺪﻱ ﺟﻲ ﻨﺎﺭﻱ ﺗﻲ ﻭﺍﻗﻊ ﺁﻫﻦ‪ .‬ﻫﻦ ﻣﺎﮖ ﺟﻲ ﮐﻮ ﺎﺋﻲ ﺟﻲ ﺭﭤﺎ ﻫ ﻣﺎﻫﺮ‬ ‫ﺟﺎﺭﺝ ﺍﻳﻒ ﻳﻠﺰ‪ ،‬ﻴﻠﻲ ﻓﻮﺭﻧﻴﺎ ﻳﻮﻧﻴﻮﺭﺳ ﻲ ﺟﻲ ﻫﭣ ﻫﻴﭟ ﺗﻴﺎﺭ ﺌﻲ‪1996 .‬ﻉ ۾ ﻫﻦ‬ ‫ﻣﺎﮖ ﺗﻲ ﭼﻮﮎ ﭼ ﺎﺱ ﺟﻮ ﻢ ﺷﺮﻭﻉ ﭤﻴﻮ‪.‬‬ ‫ﮐﻮ ﺎﺋﻲ َء ﺩﻭﺭﺍﻥ ﻫﺘﺎﻥ ﭜﺘﻴﻦ ۽ ﻤﺮﻥ ﺟﻲ ﻓﺮﺷﻦ ﺟﺎ ﺁﺛﺎﺭ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻫﻦ ﻣﺎﮖ‬ ‫ﻣﺎﻥ ﻴﺘﺮﺍﺋﻲ ﺍﻫ ﺍ ﻤﺮﺍ ﻣﻠﻴﺎ ﺁﻫﻦ‪ ،‬ﺟﻦ ۾ ﺳﺮﻥ ۽ ﭘﭥﺮﻥ ﺟﻮ ﻧﺎﻟﻴﻮﻥ ۽ ﺻﺤﻴﺢ ﺳﺎﻟﻢ‬ ‫ﺣﺎﻟﺖ ۾ ﻣﺮﺗﺒﺎﻥ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻣﺎﮖ ﺟﻲ ﺍﻟﻬﻨﺪﻱ ﺣﺼﻲ ﺗﻲ ﻴﺘﺮﻳﻮﻥ ﺋﻲ ﺍﻭﭼﻴﻮﻥ ﺩﻳﻮﺍﺭﻭﻥ‬ ‫ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ ،‬ﺟﻦ ﮐﻲ ﭘﺒﻠ ﺍﺋ ﻣﻨﺴ ﺮﻳﺸﻦ ﺟﻮﻥ ﻋﻤﺎﺭﺗﻮﻥ ﺳ ﻱ ﺳﮕﻬﺠﻲ ﭤﻮ‪ .‬ﻫﺘﺎﻥ ﻭ ﻱ‬ ‫ﺗﻌﺪﺍﺩ ۾ ﻣ ﻲ َء ﺟﺎ ﺑﺮﺗﻦ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻣ ﻲ ﺟﻮﻥ ﻣﻬﺮﻭﻥ ﺗﻴﺎﺭ ﺮﮠ ﺟﻲ ﻫ ﺑﭡﻲ ﺑﻪ ﻣﻠﻲ‬ ‫ﺁﻫﻲ‪ .‬ﺟﻴ ﺎ ﺍﭸﺎ ﭼﮝﻲ ﻧﻤﻮﻧﻲ ﺻﺤﻴﺢ ﺳﺎﻟﻢ ﺁﻫﻲ‪ .‬ﺍﻥ ﻭ ﻱ ﺑﭡﻲ ﺟﻲ ﭜﺮﺳﺎﻥ ﻴﺘﺮﻳﻮﻥ ﺋﻲ‬ ‫ﻧﻨﮃﻳﻮﻥ ﻧﻨﮃﻳﻮﻥ ﺑﭡﻴﻮﻥ ﺑﻪ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ ،‬ﺟﻦ ﻣﺎﻥ ﺍﻧﺪﻥ ﺟﺎ ﻣﺠﺴﻤﺎ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ‬ ‫ﺟﻲ ﻣﺎﻫﺮﻥ ﮐﻲ ﻫﺘﺎﻥ ﻮ ﻥ‪ ،‬ﺳﭙﻴﻦ‪ ،‬ﮔﻮﻧﮕﻬﻦ ﺟﺎ ﭠﻬﻴﻞ ﺁﺭﺍﺋﺸﻲ ﺯﻳﻮﺭ ۽ ﭔﻴﻮ ﺳﺎﻣﺎﻥ ﻣﻠﻴﻮ‬ ‫ﺁﻫﻲ‪ .‬ﺑﺎﻻ ﻮ ﺟﻲ ﻭ ﻱ ﺻﻨﻌﺖ ﺳﭗ ۽ ﻮ ﻥ ﺟﻮﻥ ﭠﻬﻴﻞ ﭼﻮ ﻳﻮﻥ ﺁﻫﻦ‪ .‬ﺟﻴ ﻲ‬ ‫ﻋﻮﺭﺗﻦ ﻻ ِء ﺯﻳﻮﺭ ﻃﻮﺭ ﺍﺳﺘﻌﻤﺎﻝ ﭤﻴﻨﺪﻳﻮﻥ ﻫﻴﻮﻥ‪.‬‬ ‫ﻫﺘﺎﻥ ﺟﻲ ﺭﻫﻮﺍﺳﻴﻦ ﺟﻮ ﻭﺍﭘﺎﺭ ﺍﻫﻢ ﮄﻧﮅﻭ ﻫﻴﻮ ۽ ﻣﺎﻫﮕﻴﺮﻱ َء ﺟﻲ ﻓﻦ ﮐﺎﻥ ﭘﮡ‬ ‫ﻭﺍﻗﻒ ﻫﺌﺎ‪ .‬ﺍﻥ ﺮﻱ ﭔﻴ ﻳﻮﻥ ﭠﺎﻫﮡ ﺟﻲ ﻫﻨﺮ ۾ ﻣﺎﻫﺮ ﻫﺌﺎ‪ .‬ﻫﻮ ﭘﻨﻬﻨﺠﻦ ﭔﻴ ﻳﻦ ﮐﻲ ﻫ ﺎﻟﻲ‬ ‫ﻧﻪ ﺻﺮﻑ ﺳﻤﻨ ﺭﺳﺘﻲ ﺍﻳﺮﺍﻧﻲ ﻧﺎﺭ ۾ ﭘﻬﭽﻨﺪﺍ ﻫﺌﺎ‪ ،‬ﭘﺮ ﺍﻥ ﮐﺎﻥ ﺍﮘﺘﻲ ﻣﺼﺮ ﺗﺎﺋﻴﻦ ﺳﻔﺮ ﻨﺪﺍ‬ ‫ﻫﺌﺎ‪.‬‬

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‫‪ .82‬ﺩﺑﺮ ﻮ‬ ‫ﺩﺑﺮ ﻮ ﺟﺎ ﻗﺪﻳﻢ ﺁﺛﺎﺭ ﻣﻮﺟﻮﺩﻩ ﺑﻠﻮﭼﺴﺘﺎﻥ ﺻﻮﺑﻲ ۾ ﻟﻮﺭﺍﻻﺋﻲ ﺟﻲ ﮐﮡ ۾‬ ‫ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻫﻲ ﺩ ﻭ ‪ 113‬ﻓﻮ ﺍﻭﭼﻮ ﺁﻫﻲ ۽ ﺍﻥ ﺟﻮ ﻗﻄﺮ ‪ 1255‬ﻓﻮ ﺁﻫﻲ‪ .‬ﺩﺑﺮ ﻮ ﻗﻨﮅﺍﺭ‬ ‫ﺍﻧﻬﻦ ﻭﻳﻨﺪ ﭘﺮﺍﮢﻲ ﭘﺮﺍﮢﻲ ﺭﺳﺘﻲ ﺗﻲ ﻭﺍﻗﻊ ﺁﻫﻲ‪ .‬ﻫﻦ ﺩ ﻱ ﺟﻲ ﻣﭥﺎﻧﻬﻴﻦ ﺗﻬﻪ ۾ ﺳﻨﮅﻭ‬ ‫ﻣﺎﭤﺮﻱ ﺟﻲ ﺩﻭﺭ ﺟﻮﻥ ﺑﺎﻗﻴﺎﺕ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ .‬ﺟﻴ ﻫﻦ ﻭﮄﻳ ﮐﻮ ﺎﺋﻲ ﺮﺍﺋﻲ ﻭﭸﻲ ﺗﻪ‬ ‫ﻫﻴﭡﻴﻦ ﺗﻬﻦ ﻣﺎﻥ ﺍﻥ ﮐﺎﻥ ﺍﮖ ﺟﻲ ﺭﻫﺎ ﻦ ﺟﻲ ﺑﺎﻗﻴﺎﺕ ﻣﻠﮡ ﺟﻲ ﺍﻣﻴﺪ ﺭﮐﻲ ﺳﮕﻬﺠﻲ ﭤﻲ‪.‬‬ ‫)ﺻﺪﻳﻘﻲ‪ ،‬ﺹ‪(55-‬‬

‫‪ .83‬ﻫ ﺍﭘﺎ )ﭘﻨﺠﺎﺏ(‬ ‫ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﺟﻮ ﻫﻲ ﺍﻫﻢ ﻣﺮ ﺰ ۽ ﺻﻮﺑﺎﺋﻲ ﮔﺎﺩﻱ ﻭﺍﺭﻭ ﻫﻨﮅ‬ ‫ﻣﻮﺟﻮﺩﻩ ﺻﻮﺑﻲ ﭘﻨﺠﺎﺏ ﺟﻲ ﺿﻠﻌﻲ ﺳﺎﻫﻴﻮﺍﻝ ۾ ﺍﭲ ﻭﺍﺭﻱ ﻫ ﺍﭘﺎ ﮘﻮﭞ ﺟﻲ ﭜﺮﺳﺎﻥ ﺭﺍﻭﻱ‬ ‫ﻧﺪﻱ ﺟﻲ ﭗ ﺗﻲ ﺁﻫﻲ‪ .‬ﻫﻲ ﭰ ﻞ ﺷﻬﺮ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﮐﺎﻥ ﺑﻪ ﺍ ﻞ ‪ 2‬ﺳﺎﻝ ﺍﮖ ﻗﺪﻳﻢ‬ ‫ﺁﺛﺎﺭﻥ ﺟﻲ ﻣﺎﻫﺮﻥ ﮘﻮﻟﻲ ﻫﭣ ﻴﻮ ۽ ﺍﻥ ﺟﻲ ﮐﻮ ﺎﺋﻲ ﺮﺍﺋﻲ‪ (1) .‬ﻫﻦ ﺩ ﻱ ﺟﻲ ‪ 12‬ﭜﻴﺮﺍ‬ ‫ﮐﻮ ﺎﺋﻲ ﭤﻲ‪ ،‬ﭘﺮ ﻧﺘﻴﺠﻮ ﮔﻬﮣﻮ ﺣﻮﺻﻠﻲ ﺍﻓﺰﺍ ﻧﻪ ﻧ ﺘﻮ‪ .‬ﻫﻲ ﺷﻬﺮ ﺳﭵﻮ ﭘ ﺴﺮﻭ ﭔﮅﻝ ﻫﻮ ۽‬ ‫ﮐﻴﺲ ﭼﻮﮄﺍﺭﻱ ﻮ ﭔﮅﻝ ﻫﻮ‪ .‬ﻫ ﺍﭘﺎ ﺟﻲ ﮐﻮ ﺎﺋﻲ ﻣﺎﻥ ﺍﻧﺎﺝ ﺭﮐﮡ ﺟﻮ ﮔﺪﺍﻡ‪ ،‬ﻣﺰﺩﻭﺭﻥ ﺟﺎ‬ ‫ﻮﺍﺭ ﺮ ۽ ﭔﻪ ﻗﺒﺮﺳﺘﺎﻥ ﻟﮅﺍ ﺁﻫﻦ‪ .‬ﻣﺰﺩﻭﺭﻥ ﺟﺎ ﻮﺍﺭ ﺮ ﺭﭤﺎ ﺳﺎﻥ ۽ ﻗﻄﺎﺭ ۾ ﭠﻬﻴﻞ ﺁﻫﻦ‪.‬‬ ‫ﻮﺍﺭ ﺮﻥ ﺟﻲ ﻗﻄﺎﺭﻥ ﺟﻲ ﻭﭺ ۾ ﺭﺳﺘﺎ ۽ ﮔﻬﺮﻥ ﺟﻲ ﻭﭺ ۾ ﮔﻬ ﻴﻮﻥ ﺁﻫﻦ‪ .‬ﻣﺰﺩﻭﺭﻥ ﺟﻲ‬ ‫ﺑﺴﺘﻲ ﺟﻲ ﺍﻭﻟﻬﻪ ۾ ُﺎﺭﺧﺎﻧﻦ ﺟﺎ ﻧﺸﺎﻥ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺟﺘﻲ ﻣﺰﺩﻭﺭﻥ ﺟﻲ ﻢ ﻻ ِء ﭤﻠﻬﺎ ﭠﻬﻴﻞ‬ ‫ﺁﻫﻦ‪ ،‬ﭤﻠﻬﻦ ﺟﻲ ﻭﭺ ﺗﻲ ﺍﮐﺮﻱ ﻳﺎ ﭼﻠﻬﻪ ﺟﺎ ﻧﺸﺎﻥ ﺁﻫﻦ‪ .‬ﺍﺗﻲ ﺷﺎﻳﺪ ﺍﻥ ﮀ ﻫﻴﻮ ﻳﺎ ﻴﻮ ﻭﻳﻨﺪﻭ‬ ‫ﻫﻮ‪ .‬ﮀﻮ ﺟﻮ ﺍﺗﺎﻥ ﺳ ﻳﻞ ﮣ ۽ ﺟﻮﻥ ﺟﺎ ﺩﺍﮢﺎ ﻫﭣ ﺁﻳﺎ ﺁﻫﻦ‪ .‬ﻣﺰﺩﻭﺭﻥ ﺟﻲ ﮔﻬﺮﻥ ﺟﻲ‬ ‫ﻤﺮﻭ ۽ ﺍﮜﮡ ﺁﻫﻲ‪ .‬ﮔﻬﺮﻥ ﺟﺎ‬ ‫ﻭﻳ ﺮ ‪ 56‬ﻓﻮ ﺁﻫﻲ‪ ،‬ﻫﺮ ﻫ ﮔﻬﺮ ۾ ﭔﻪ ﻤﺮﺍ ﻳﺎ ﻫ‬ ‫ﻓﺮﺵ ﭘ ﺴﺮﺍ ﺁﻫﻦ‪ .‬ﮔﻬﺮ ﭔﻦ ﻗﻄﺎﺭﻥ ۾ ﭠﻬﻴﻞ ﺁﻫﻦ‪ .‬ﺍﺗﺮ ﻭﺍﺭﻱ ﻗﻄﺎﺭ ۾ ﺳﺘﻦ ۽ ﮐﮡ ﻭﺍﺭﻱ‬ ‫ﻗﻄﺎﺭ ۾ ﺍﭠﻦ ﮔﻬﺮﻥ ﺟﺎ ﭰ ﻞ ﻧﺸﺎﻥ ﻣﻠﻴﺎ ﺁﻫﻦ‪(2) .‬‬ ‫ﺍﻧﺎﺝ ﺟﺎ ﮔﺪﺍﻡ‪ :‬ﻫ ﺍﭘﺎ ﻣﺎﻥ ﻣﻠﻴﻞ ﺟﺎﻳﻦ ﻣﺎﻥ ﺍﻧﺎﺝ ﺟﺎ ﮔﺪﺍﻡ ﭘﮡ ﺍﻫﻤﻴﺖ ﻻﺋﻖ ﺁﻫﻦ‪ .‬ﺍﻫﻲ ﮔﺪﺍﻡ‬ ‫ﻭ ﺍ ۽ ﮔﻬﮣﻦ ﻣﻘﺼﺪﻥ ﻭﺍﺭﺍ ﺁﻫﻦ‪ .‬ﻫﺮ ﮔﺪﺍﻡ ‪ 30‬ﻓﻮ ﮔﻬﻮ ۽ ‪ 2‬ﻓﻮ ﻭﻳ ﺮﻭ ﺁﻫﻲ‪ .‬ﮔﺪﺍﻣﻦ‬ ‫ﺟﻲ ﻭﭺ ۾ ﻭ ﺍ ﺭﺳﺘﺎ ﺁﻫﻦ‪ .‬ﮔﺪﺍﻣﻦ ﺟﻮﻥ ﺟﺎﻳﻮﻥ ‪ 4‬ﻓﻮ ﺍﻭﭼﻲ ﭤﻠﻬﻲ ﺗﻲ ﭠﻬﻴﻞ ﺁﻫﻦ‪ .‬ﺟﻴﺌﻦ‬ ‫ﺑﺮﺳﺎﺕ ﺟﻮ ﭘﺎﮢﻲ ﮔﺪﺍﻣﻦ ﺍﻧﺪﺭ ﺩﺍﺧﻞ ﭤﻲ‪ ،‬ﮔ ﭤﻴﻞ ﺍﻧﺎﺝ ﮐﻲ ﻧﻘﺼﺎﻥ ﭘﻬﭽﺎﺋﻲ ﻧﻪ ﺳﮕﻬﻲ‪(3).‬‬ ‫ﺑﭡﺎ‪ :‬ﻣﭥﻲ ﺫ ﺮ ﻴﻞ ﻣﺰﺩﻭﺭﻥ ﺟﻲ ﻮﺍﺭ ﺮﻥ ﭜﺮﺳﺎﻥ ‪ 16‬ﺑﭡﺎ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺍﻫﻲ ﺑﭡﺎ ‪ 3‬ﮐﺎﻥ ‪6‬‬ ‫ﻓﻮ ﻦ ﺗﺎﺋﻴﻦ ﮔﻬﺎ ﺁﻫﻦ‪ .‬ﺑﭡﻦ ﻣﺎﻥ ﻣﻠﻴﻞ ﺷﻬﺎﺩﺗﻦ ﺟﻲ ﺑﻨﻴﺎﺩ ﻣﺎﻫﺮﻥ ﺍﻧﺪﺍﺯﻭ ﻟﮙﺎﻳﻮ ﺁﻫﻲ‪ ،‬ﻫﻨﻦ‬ ‫ﺑﭡﻦ ۾ ﺎﻣﻮ ﻳﺎ ﭔﻴﺎ ﮄﺍﺗﻮ ﭘﮕﻬﺎﺭﻱ ﺍﻧﻬﻦ ﻣﺎﻥ ﺍﻭﺯﺍﺭ ﭠﺎﻫﻴﺎ ﻭﻳﻨﺪﺍ ﻫﺌﺎ‪ .‬ﺑﭡﻦ ۾ ﻮﺋﻼ ۽ ﮀﻴﮣﺎ‬ ‫ﭔﺎﺭﻳﺎ ﻭﻳﻨﺪﺍ ﻫﺌﺎ ۽ ﺍﻧﻬﻦ ۾ ﻟﻮﻫﻪ ﺟﻲ ﻧﻠﻲ َء ﺳﺎﻥ ﻫﻮﺍ ﭰﻮ ﻲ ﺑﺎﻫﻪ ﭔﺎﺭﻱ ﻭﻳﻨﺪﻱ ﻫﺌﺎ‪(4).‬‬ ‫ﻫ ﺍﭘﺎ ﺟﻲ ﺷﻬﺮﻱ ﺭﭤﺎﺑﻨﺪﻱ‪ ،‬ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺳﺎﻥ ﻣﺸﺎﺑﻬﺖ ﺭﮐﻨﺪ ﺁﻫﻲ‪ .‬ﮔﻬﺮ‬ ‫ﻭﻳ ﺮﺍ ۽ ﺻﺎﻑ ﺳﭥﺮﺍ ﺁﻫﻦ‪ ،‬ﺟﻦ ﺟﻲ ﻭﭺ ۾ ﭘﮅﺭ ۽ ﭼﻮﮄﺍﺭﻱ ﻤﺮﺍ ﭠﻬﻴﻞ ﺁﻫﻦ‪ .‬ﻫﺮ ﮔﻬﺮ ۾‬ ‫ﺳﻨﺎﻥ ﺟﻮﻥ ﺟﺎﻳﻮﻥ‪ ،‬ﺭﮄ ﭘﭽﺎ َء ﺟﻲ ﻮﭠﻲ ۽ ﺳﺎﻣﺎﻥ ﺭﮐﮡ ﻻ ِء ﺍﻟﮗ ﺍﺳ ﻮﺭ ﺭﻭﻡ ﭠﻬﻴﻞ ﺁﻫﻦ‪.‬‬ ‫ﮔﻬﺮﻥ ﺟﻲ ﻭﭺ ۾ ﮔﻬ ﻴﻮﻥ ﺁﻫﻦ‪ .‬ﺟﻦ ۾ ﭘﺎﮢﻲ ﺟﻲ ﻧﻴ ﺎﻝ ﺟﻮﻥ ﻧﺎﻟﻴﻮﻥ ﭠﻬﻴﻞ ﺁﻫﻦ‪ .‬ﮔﻬﺮﻥ‬

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‫۽ ﺭﺳﺘﻦ ۾ ﭘ ﻴﻦ ﺳﺮﻥ ﺟﻮ ﻓﺮﺵ ﭔﮅﻝ ﺁﻫﻲ‪ (5).‬ﻫﺘﺎﻥ ﻣﻠﻴﻞ ﺑﺎﻗﻴﺎﺕ ۾ ﭠ ﺮ ﺟﺎ ﭤﺎﻧﻮﻥ ۽‬ ‫ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻬ ﻳﻮﻥ ﻣﻬﺮﻭﻥ ﻟﮅﻳﻮﻥ ﺁﻫﻦ‪ .‬ﮄﺍﺗﻮ ﺟﺎ ﭤﺎﻧﻮﻥ‪ ،‬ﻫﭥﻴﺎﺭ‪ ،‬ﺍﻭﺯﺍﺭ ۽ ﺯﻳﻮﺭ ﭘﮡ‬ ‫ﺳﺎﮘﻴﺎ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻣﺎﻥ ﻣﻠﻴﻞ ﺑﺎﻗﻴﺎﺕ ﺟﻬ ﺍ ﺁﻫﻦ‪ .‬ﻫ ﺍﭘﺎ ﻣﺎﻥ ﭘﭥﺮ ۽ ﭘ ﻞ ﻣ ﻲ َء ﺟﺎ ﺑﺖ‬ ‫۽ ﺷ ﻠﻴﻮﻥ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪.‬‬ ‫ﻫ ﺍﭘﺎ ﺟﻲ ﺭﻫﻮﺍﺳﻴﻦ ﺟﻲ ﮔﺬﺭ ﺳﻔﺮ ﺟﻮ ﻭﺳﻴﻠﻮ ﭘﻮﮐﻲ ﺭﺍﻫﻲ ﺮﮠ ۽ ﻣﺎﻝ ﭼﺎﺭﮠ‬ ‫ﻫﻴﻮ‪ .‬ﻫﻮ ﭼﻮﭘﺎﺋﻲ ﻣﺎﻝ ﺟﻮ ﮐﻴﺮ‪ ،‬ﻣﮑﮡ ۽ ﮔﻮﺷﺖ ﻏﺬﺍ ﻃﻮﺭ ﺍﺳﺘﻌﻤﺎﻝ ﻨﺪﺍ ﻫﺌﺎ ۽ ﻣﺎﻝ ﻣﺎﻥ‬ ‫ﺳﻮﺍﺭﻱ ﺟﻮ ﭘﮡ ﻢ ﻭﭠﻨﺪﺍ ﻫﺌﺎ‪ (6) .‬ﻫﺘﺎﻥ ﮣ ‪ ،‬ﺟﻮ‪ ،‬ﮐﺠﻮﺭ ۽ ﭙﻬﻪ ﺟﺎ ﺁﺛﺎﺭ ﻣﻠﻴﺎ ﺁﻫﻦ‪،‬‬ ‫ﺟﻨﻬﻦ ﻣﺎﻥ ﻇﺎﻫﺮ ﭤﺌﻲ ﭤﻮ ﺗﻪ ﻫﻮ ﺍﻫﻲ ﻓﺼﻞ ﻨﺪﺍ ﻫﺌﺎ‪.‬‬ ‫ﻫﻦ ﺩ ﻱ ﺟﻲ ﮐﻮ ﺎﺋﻲ ﻣﺎﻥ ﻗﺒﺮﺳﺘﺎﻥ ﭘﮡ ﻟﮅﻭ ﺁﻫﻲ‪ .‬ﻫ ﺍﭘﺎ ﺟﺎ ﺭﻫﻮﺍﺳﻲ ﺟﻨﺎﺯﻱ‬ ‫ﮐﻲ ﺳﺎ ﮠ ﺑﺪﺭﺍﻥ ﭘﻮﺭﻳﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻫﻮ ﺟﻨﺎﺯﻱ ﺳﺎﻥ ﮔ ﻋﺎﻡ ﺍﺳﺘﻌﻤﺎﻝ ﺟﺎ ﭤﺎﻧﻮﻥ ﭘﮡ ﺩﻓﻦ ﻨﺪﺍ‬ ‫ﻫﺌﺎ‪ .‬ﺟﻨﻬﻦ ﻣﺎﻥ ﻇﺎﻫﺮ ﭤﺌﻲ ﭤﻮ ﺗﻪ ﺳﻨﺪﻥ ﻋﻘﻴﺪﻱ ﻣﻮﺟﺐ ﻣﺌﻞ ﻣﺎﮢﻬﻮ ﮐﻲ ﻗﺒﺮ ۾ ﺍﻧﻬﻦ ﺷﻴﻦ‬ ‫ﺟﻲ ﺿﺮﻭﺭﺕ ﭘﻮﻧﺪﻱ ﻫﺌﺎ‪ .‬ﺟﻨﺎﺯﻱ ﮐﻲ ﻗﺒﺮ ۾ ﺍﻣﺎﮢﮡ ﮐﺎﻥ ﺍﮖ ﺳﻨﻮﺍﺭﻳﻮ ۽ ﺳﻴﻨﮕﺎﺭﻳﻮ ﻭﻳﻨﺪﻭ‬ ‫ﻫﻮ‪ .‬ﺍﻥ ﮐﻲ ﺳﭗ‪ ،‬ﻋﺎﺝ ۽ ﺎﻣﻲ ﺟﺎ ﺯﻳﻮﺭ ﭘﺎﺭﺍﺋﻲ ﭘﻮ ِء ﺩﻓﻦ ﻴﻮ ﻭﻳﻨﺪﻭ ﻫﻮ‪.‬‬

‫ﺣﻮﺍﻻ ۽ ﺳﻤﺠﻬﺎﮢﻴﻮﻥ‬ ‫‪1.‬‬ ‫‪Vats M.S. “Excavations at Harappa” 2 vol's, Delhi‬‬ ‫‪1949.‬‬

‫ﻳﺎ ﺻﺪﻳﻘﻲ‪ ،‬ﻣﺤﻤﺪ ﺍﺩﺭﻳﺲ‪“ ،‬ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﺳﭝﻴﺘﺎ” ﺣﻴﺪﺭﺁﺑﺎﺩ ‪ ،1979‬ﺹ‪48-‬‬ ‫‪Wheller- Indus Civilization, P-22-24‬‬

‫‪.2‬‬ ‫‪.3‬‬

‫ﺻﺪﻳﻘﻲ‪ ،‬ﺹ‪50-49-‬‬ ‫ﺻﺪﻳﻘﻲ‪ ،‬ﺹ‪49-‬‬ ‫‪Vats, M.S “Excavations at Harappa” 2 vols:‬‬

‫‪4.‬‬

‫‪Vats, Same.‬‬

‫‪5.‬‬

‫‪ .84‬ﮔﻨﻮﻳﺮﻱ ﻭﺍﻻ‬ ‫ﮔﻨﻮﻳﺮﻱ ﻭﺍﻻ ﺟﻮ ﻗﺪﻳﻢ ﻣﺎﮖ ﭘﻨﺠﺎﺏ ﺟﻲ ﺑﻬﺎﻭﻟﭙﻮﺭ ﺿﻠﻌﻲ ۾ ﻭﺍﻗﻊ ﺁﻫﻲ‪ .‬ﻫﻦ‬ ‫ﻣﺎﮖ ﺟﻲ ﮐﻮ ﺎﺋﻲ ﺗﺎﺯﻭ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺟﻲ ﻣﺎﻫﺮ ﺍ ﺮ ﻣﺤﻤﺪ ﺭﻓﻴﻖ ﻣﻐﻞ ﺮﺍﺋﻲ‪ .‬ﻫﻲ ُء‬ ‫ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻮ ﻫﻢ ﻋﺼﺮ ﺗﻬﺬﻳﺒﻲ ﺷﻬﺮ ﺁﻫﻲ‪ .‬ﺍ ﺮ ﻣﻐﻞ ﺍﻧ ﺸﺎﻑ ﻴﻮ ﺁﻫﻲ ﺗﻪ‬ ‫ﮔﻨﻮﻳﺮﻱ ﻭﺍﻻ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻮ ﻣﺮ ﺰ ۽ ﻫ ﺍﭘﺎ ۽ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﻭﭺ ﺗﻲ ﻭﺍﻗﻊ ﺁﻫﻲ‪ .‬ﻫﻲ‬ ‫ﻣﺎﮖ ﻮ ﻧﻨﮃﻭ ﮘﻮﭞ ﻧﻪ ﻫﻴﻮ ﭘﺮ ﮔﻬ ۾ ﮔﻬ ‪ 200‬ﺍﻳ ﻥ ﺗﻲ ﭰﻬﻠﻴﻞ ﺷﻬﺮ ﺁﻫﻲ‪ .‬ﺍﻥ ﺷﻬﺮ‬ ‫ﺟﻲ ﻭﺳﻌﺖ ﺟﻮ ﺍﻧﺪﺍﺯﻭ ﺍﻥ ﻣﺎﻥ ﻟﮙﺎﺋﻲ ﺳﮕﻬﺠﻲ ﭤﻮ ﺗﻪ ﻫﻲ ﻫ ﺍﭘﺎ ﮐﺎﻥ ﮔﻬ ۾ ﮔﻬ ‪4‬‬ ‫ﺍﻳ ﻭ ﻭ ۽ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﮐﺎﻥ ‪ 5‬ﺍﻳ ﻧﻨﮃﻭ ﺁﻫﻲ‪.‬‬

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‫ﮔﻨﻮﻳﺮﻱ ﻭﺍﻻ‪ ،‬ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻭﺍﻧﮕﺮ ﻣ ﻧﻲ ﺧﺎﺻﻴﺘﻦ ﺟﻮ ﺣﺎﻣﻞ ﺁﻫﻲ‪ .‬ﻫﻦ ﺷﻬﺮ‬ ‫ﺟﻮ ﻧﻘﺸﻮ ﺑﻪ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﺟﻲ ﭔﻴﻦ ﺷﻬﺮﻥ ﺟﻬ ﻭ ﺁﻫﻲ‪ .‬ﻳﻌﻨﻲ ﻫﻦ ﺷﻬﺮ‬ ‫ﺟﻮ ﻫ ﺣﺼﻮ ﻗﻠﻌﻪ ﻧﻤﺎ ﺑﻠﻨﺪﻱ ﺗﻲ ﺁﻫﻲ ﺗﻪ ﭔﻴﻮ ﺣﺼﻮ ﻫﻴﭡﺎﻧﻬﻴﻦ ﻫﻨﮅ ﺗﻲ ﺁﻫﻲ‪ .‬ﮔﻨﻮﻳﺮﻱ ﻭﺍﻻ‬ ‫ﺟﻲ ﻣﻠﻴﻞ ﺁﺛﺎﺭﻥ ﻣﺎﻥ ﺍﻫﺎ ﮘﺎﻟﻬﻪ ﺛﺎﺑﺖ ﭤﺌﻲ ﭤﻲ ﺗﻪ ﻫ ﺍﭘﺎ‪ ،‬ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ۽ ﮔﻨﻮﻳﺮﻱ ﻭﺍﻻ ﺟﻲ‬ ‫ﺑﺎﻗﻴﺎﺕ ۾ ﻫ ﺗﺴﻠﺴﻞ ﻣﻮﺟﻮﺩ ﺁﻫﻲ‪.‬‬ ‫ﻫﺘﺎﻥ ﻣﻠﻴﻞ ﺑﺮﺗﻦ‪ ،‬ﺁﺭﺍﺋﺸﻲ ﺳﺎﻣﺎﻥ‪ ،‬ﻣﺼﻮﺭﻱ ﺟﺎ ﻧﻤﻮﻧﺎ‪ ،‬ﻣ ﻲ ﺟﻮﻥ ﭠﻬﻴﻞ ﺑﻴﻞ‬ ‫ﮔﺎ ﻳﻮﻥ‪ ،‬ﭰﻴﭥﻦ ﺟﺎ ﻧﻤﻮﻧﺎ ﻫﻮﺑﻬﻮ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻣﺎﻥ ﻣﻠﻴﻞ ﺑﺎﻗﻴﺎﺕ ﺟﻬ ﺍ ﺁﻫﻦ‪ .‬ﺟﻨﻬﻦ ﻣﺎﻥ‬ ‫ﻣﻌﻠﻮﻡ ﭤﺌﻲ ﭤﻮ ﺗﻪ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺗﻲ ﻫ ﺯﺑﺮﺩﺳﺖ ﺣ ﻮﻣﺖ ﻫﺌﻲ‪ ،‬ﺟﻨﻬﻦ ﺟﻲ ﺩﺅﺭ ۾ ﻫﻲ‬ ‫ﺷﻬﺮ ﺍﭜﺮﻳﺎ ۽ ﺍﺳﺮﻳﺎ ۽ ﺍﻧﻬﻦ ﺷﻬﺮﻥ ﻭﭺ ۾ ﺗﻤﺪﻧﻲ ﺳﻠﺴﻠﻮ ﮘﻨ ﻳﻞ ﻫﻮ‪.‬‬

‫‪ .85‬ﺑﻨﻮﻥ )ﺧﻴﺒﺮ ﭘﺨﺘﻮﻥ ﺧﻮﺍﻫﻪ(‬ ‫ﺗﺎﺯﻭ ﺑﻨﻮﻥ ﮐﺎﻥ ‪ 13‬ﻣﻴﻞ ﮐﮡ ۾‪ ،‬ﺗﻮﭼﻲ ﻣﺎﭤﺮ ۾ ﺠﻬﻪ ﻗﺪﻳﻢ ﺁﺛﺎﺭ ﻣﻠﻴﺎ ﺁﻫﻦ‪.‬‬ ‫ﺑﻨﻮﻥ ﺟﺎ ‪ 2‬ﺩ ﺍ ﻮ ﺟﻲ ﺟﻲ ﻠﭽﺮ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﺁﻫﻦ‪ ،‬ﺍﻫﻲ ﺗﻮﭼﻲ ﻧﺪﻱ ﺟﻲ ﮐﺎﭔﻲ‬ ‫ﻨﺎﺭﻱ ﺗﻲ ﺁﻫﻦ‪ .‬ﻫﻨﻦ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺟﻮ ﭘﺘﻮ ﭘﺸﺎﻭﺭ ﻳﻮﻧﻴﻮﺭﺳ ﻲ ﺟﻲ ﺁﺭ ﻴﺎﻻﺟﻲ ﻭﺍﺭﻱ‬ ‫ﺷﻌﺒﻲ ﺟﻲ ﻣﺎﻫﺮﻥ ﻟﮙﺎﻳﻮ ﺁﻫﻲ‪.‬‬ ‫ﻫﻦ ﻣﺎﮖ ﺗﺎﻥ ﻣﻠﻴﻞ ﺑﺎﻗﻴﺎﺕ ﻣﺎﻥ ﭘﺘﻮ ﭘﻮﻱ ﭤﻮ ﺗﻪ ﻫﻲ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﮘﻮﭠﺎﮢﻲ‬ ‫ﺛﻘﺎﻓﺖ ﺟﻲ ﻭﺍﺭﺛﻦ ﺟﻲ ﺍﻫﻢ ﺑﺴﺘﻲ ﻫﺌﻲ‪ .‬ﭔﻨﻬﻲ ﺩ ﻥ ﺟﻲ ﮐﻮ ﺎﺋﻲ ﻣﺎﻥ ﻮ ﺟﻲ ﺟﻲ ﺎﺋﻴﭗ‬ ‫ﺟﺎ ﭼﻮ ﺍ‪ ،‬ﭘﭥﺮ ﺟﺎ ﺎﺕ ۽ ﭔﻴﻮ ﺳﺎﻣﺎﻥ ﻣﻠﻴﻮ ﺁﻫﻲ‪.‬‬ ‫ﺧﻴﺒﺮ ﭘﺨﺘﻮﻥ ﺧﻮﺍﻫﻪ ﺻﻮﺑﻲ ﺟﻲ ﮔﻮﻣﻞ ﻣﺎﭤﺮ ﺟﻲ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﻣﺎﻥ ﻣﻠﻨﺪ ﺳﺎﻣﺎﻥ‬ ‫۽ ﺑﻨﻮﻥ ﻣﺎﻥ ﻣﻠﻴﻞ ﺑﺎﻗﻴﺎﺕ ۾ ﺎﻓﻲ ﻣﺸﺎﺑﻬﺖ ﺁﻫﻲ‪ .‬ﻫﻲ ﻣﺎﮖ ﻫ ﺯﺭﻋﻲ ﺁﺑﺎﺩﻱ ﭘﻴﻮ‬ ‫ﻣﻌﻠﻮﻡ ﭤﺌﻲ ۽ ﻫﺘﺎﻥ ﺟﺎ ﻣﺎﮢﻬﻮ ﻣﺎﻟﻮﻧﺪ ﭘﮡ ﺳﮡ ۾ ﺍﭼﻦ ﭤﺎ‪ (1) .‬ﻫﻦ ﻣﺎﮖ ﺟﻲ ﻣﻠﮡ ﺮﻱ‬ ‫ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﮐﺎﻥ ﺍﮖ ﺟﻲ ﮘﻮﭠﺎﮢﻲ ﺛﻘﺎﻓﺖ ﺗﻲ ﺟﺠﻬﻮ ﻣﻮﺍﺩ ﻣﻠﻲ ﺳﮕﻬﻲ ﭤﻮ ۽ ﺍﺳﺎﻥ ﺟﻲ‬ ‫ﺗﺎﺭﻳﺦ ﮐﺎﻥ ﺍﮖ ﺟﻲ ﺯﻣﺎﻧﻲ ﺑﺎﺑﺖ ﻣﻌﻠﻮﻣﺎﺕ ۾ ﺑﻪ ﺍﺿﺎﻓﻮ ﭤﻲ ﺳﮕﻬﻲ ﭤﻮ‪.‬‬

‫ﺣﻮﺍﻻ ۽ ﺳﻤﺠﻬﺎﮢﻴﻮﻥ‬ ‫‪Channa, Mehboob Ali, “Pre-Harappa Civilization in‬‬ ‫‪Indus Valley” An Article in “Sind Quarterly, 1978‬‬‫”‪1, p-18-19‬‬

‫‪1.‬‬

‫‪ .86‬ﺳﺮﻱ ﻮﻻ‬ ‫ﺳﺮﻱ ﻮﻻ ﺟﺎ ﻗﺪﻳﻢ ﺁﺛﺎﺭ ﻣﻮﺟﻮﺩﻩ ﺧﻴﺒﺮ ﭘﺨﺘﻮﻥ ﺧﻮﺍﻫﻪ ﺻﻮﺑﻲ ۾ ﭘﺸﺎﻭﺭ ۽‬ ‫ﺭﺍﻭﻟﭙﻨ ﻱ ﮐﻲ ﮘﻨﮃﻳﻨﺪ ﺭﻭ ﺗﻲ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻫﻦ ﻗﺪﻳﻢ ﺁﺛﺎﺭ ﮐﻲ ﻣﺎﻫﺮﻥ ‪1967‬ﻉ ﺟﻲ ﺁﺧﺮ ﮄﺍﺭﻱ‬ ‫ﮘﻮﻟﻬﻲ ﻟﮅﻭ‪ (1) .‬ﺟ ﻫﻦ ﺗﻪ ﮐﻮ ﺎﺋﻲ ﻣﺌﻲ ‪1968‬ﻉ ۾ ﺮﺍﺋﻲ ﻭﺋﻲ‪.‬‬

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‫ﻫﻦ ﻗﺪﻳﻢ ﺑﺴﺘﻲ ﺟﺎ ﻫ ﭔﺌﻲ ﻫﻴﭡﺎﻥ ‪ 4‬ﺗﻬﻪ ﻣﻠﻴﺎ ﺁﻫﻦ‪ ،‬ﺟﻴ ﻲ ‪ 4‬ﻣﺨﺘﻠﻒ ﺩﻭﺭﻥ‬ ‫ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﺁﻫﻦ‪ (2) .‬ﺳﺮﻱ ﻮﻻ ﺟﻮ ﺁﺧﺮﻱ ﺗﻬﻪ ﻳﻌﻨﻲ ﺯﻣﻴﻦ ﺗﻲ ﭘﻬﺮﻳﻦ ﺁﺑﺎﺩﻱ ﺟﻮ‬ ‫ﻭﺍﺳﻄﻮ ﺁﺧﺮﻱ ﭘﭥﺮ ﻭﺍﺭﻱ ﺩﺅﺭ ﺳﺎﻥ ﺁﻫﻲ‪ .‬ﻫﻦ ﺗﻬﻪ ﻣﺎﻥ ﭘﭥﺮ ﺟﺎ ﺍﻭﺯﺍﺭ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺍﻥ ﮐﺎﻥ‬ ‫ﻣﭥﺎﻥ ﻭﺍﺭﻱ ﭔﺌﻲ ﺗﻬﻪ ﻣﺎﻥ ﮘﻮﭠﺎﮢﻲ ﺛﻘﺎﻓﺖ ﺟﻲ ﺩﻭﺭ ﺟﺎ ﺁﺛﺎﺭ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻫﻦ ﺗﻬﻪ ﻣﺎﻥ ﻣﻠﻨﺪ‬ ‫ﺑﺎﻗﻴﺎﺕ ﻫﻮﺑﻬﻮ ﻮ ﺟﻲ ﺟﻲ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﻣﺎﻥ ﻣﻠﻨﺪ ﺑﺎﻗﻴﺎﺕ ﺟﻬ ﻱ ﺁﻫﻲ‪ (3) .‬ﺟ ﻫﻦ ﺗﻪ‬ ‫ﻴﻮﻥ ﺗﻬﻪ ﺍﻥ ﮐﺎﻥ ﭘﻮ ِء ﺟﻲ ﺩﻭﺭ ﺟﻮ ﺁﻫﻲ‪ .‬ﺟﺘﺎﻥ ﻫ ﻗﺪﻳﻢ ﻗﺒﺮﺳﺘﺎﻥ ﺟﺎ ﺁﺛﺎﺭ ﻣﻠﻴﺎ ﺁﻫﻦ‪.‬‬ ‫ﭼﻮﭤﻴﻦ ﺗﻬﻪ ﻣﺎﻥ ﻭﮄﻳ ﺳﮅﺭﻳﻞ ﺁﺑﺎﺩﻱ ﺟﺎ ﺁﺛﺎﺭ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻫﻦ ﺗﻬﻪ ﺗﻲ ﺟﻮ ﻳﻞ ﺟﺎﻳﻦ ۾ ﭘﭥﺮ‬ ‫ﺟﻮ ﺍﺳﺘﻌﻤﺎﻝ ﭤﻴﻞ ﺁﻫﻲ‪ .‬ﻫﺘﺎﻥ ﻣﻠﻨﺪ ﭘ ﻞ ﻣ ﻲ َء ﺟﺎ ﺑﺖ ۽ ﭠ ﺮ ﺟﺎ ﭤﺎﻧﻮﻥ ﺧﺎﺹ ﮄﻳﺎﻥ‬ ‫ﮀ ﺎﺋﻴﻨﺪ ﺁﻫﻦ‪(4) .‬‬ ‫ﺳﺮﻱ ﻮﻻ ﺟﺎ ﻗﺪﻳﻢ ﺁﺛﺎﺭ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﮘﻮﭠﺎﮢﻲ ﺛﻘﺎﻓﺖ ﺟﻲ ﺩﻭﺭ ﺳﺎﻥ‬ ‫ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﺁﻫﻦ‪ .‬ﻫﻦ ﺑﺴﺘﻲ ﺟﻲ ﺌﻴﻦ ﺗﻬﻪ ﻣﺎﻥ ﻣﻠﻨﺪ ﻗﺒﺮﺳﺘﺎﻥ ﺧﺎﺹ ﺍﻫﻤﻴﺖ ﺭﮐﻨﺪ‬ ‫ﺁﻫﻲ‪ .‬ﺟﻴ ﻮ ﺑﺮﺻﻐﻴﺮ ۾ ﺍﻥ ﻧﻮﻋﻴﺖ ﺟﻮ ﭘﻬﺮﻳﻮﻥ ﻗﺒﺮﺳﺘﺎﻥ ﺁﻫﻲ‪ .‬ﺟﺘﻲ ﻗﺒﺮﻭﻥ ﺳﮅﻳﻦ‬ ‫ﻗﻄﺎﺭﻥ ۾ ﺍﻭﭜﺮ ﮐﺎﻥ ﺍﻭﻟﻬﻪ ﻃﺮﻑ ﭠﻬﻴﻞ ﺁﻫﻦ‪ .‬ﻣ ﺩﻥ ﺟﺎ ﻣﭥﺎ ﺍﻭﭜﺮ ﻃﺮﻑ ۽ ﭘﻴﺮ ﺍﻭﻟﻬﻪ ﻃﺮﻑ‬ ‫ﺁﻫﻦ ۽ ﺍﻫﻲ ﺳﮅﺍ ﺳﻤﻬﺎﺭﻳﻞ ﺁﻫﻦ‪ .‬ﻋﻮﺭﺗﻦ ۽ ﻣﺮﺩ ﺍﻟﮗ ﺍﻟﮗ ﻗﻄﺎﺭﻥ ۾ ﭘﻮﺭﻳﻞ ﺁﻫﻦ‪(5) .‬‬ ‫ﻗﺒﺮﻥ ﻣﺎﻥ ﻋﺎﻡ ﺍﺳﺘﻌﻤﺎﻝ ﺟﻮﻥ ﺷﻴﻮﻥ ﻧﻪ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ .‬ﺟﻴ ﻲ ﺍﻥ ﺩﻭﺭ ﺟﻲ ﭔﻴﻦ ﻗﺒﺮﺳﺘﺎﻥ‬ ‫ﻣﺎﻥ ﻋﺎﻡ ﻃﻮﺭ ﺗﻲ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ .‬ﺳﺮﻱ ﻮﻻ ﺟﻲ ﻗﺒﺮﺳﺘﺎﻥ ﻣﺎﻥ ﻋﻮﺭﺗﻦ‪ ،‬ﭔﺎﺭﻥ ۽ ﻣﺮﺩﻥ ﺟﻲ‬ ‫ﻣﻠﻴﻞ ﻻﺷﻦ ﻣﺎﻥ ﻫﺘﺎﻥ ﺟﻲ ﻧﺴﻠﻲ ﺗﺎﺭﻳﺦ ﺗﻲ ﺑﻬﺘﺮ ﺭﻭﺷﻨﻲ ﭘﺌﺠﻲ ﺳﮕﻬﻲ ﭤﻲ‪(6).‬‬

‫ﺣﻮﺍﻻ ۽ ﺳﻤﺠﻬﺎﮢﻴﻮﻥ‬ ‫‪Khan, F.A, “A Pre-historic settlement discovered‬‬ ‫‪near Taxila” The Pakistan Times, 14 June 1968.‬‬

‫‪1.‬‬

‫‪Halim, M.A, “Preliminary report on Sarai Khola‬‬ ‫‪Excavation” 1968‬‬

‫‪2.‬‬

‫‪Beruhard, Wolfram, “Preliminary report on the‬‬ ‫‪Human Skeletal Remains from the Pre-Historic‬‬ ‫‪Cemetery of Sarai Khola” Pakistan Archaeology,‬‬ ‫‪No: 6, 1969, Karachi, P-101-114‬‬

‫‪3.‬‬

‫‪Beruhard, P-101‬‬

‫‪4.‬‬

‫‪Halim, 1968‬‬

‫‪5.‬‬

‫‪Beruhard, P-101-114‬‬

‫‪6.‬‬

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‫‪ .87‬ﻣﻨ ﻳﮕ )ﺍﻓﻐﺎﻧﺴﺘﺎﻥ(‬ ‫ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﺎ ﻗﺪﻳﻢ ﺁﺛﺎﺭ‪ ،‬ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﮐﺎﻥ ﭔﺎﻫﺮ ﺍﻓﻐﺎﻧﺴﺘﺎﻥ ﺗﺎﺋﻴﻦ ﻣﻠﻴﺎ ﺁﻫﻦ‪.‬‬ ‫ﻣﻨ ﻳﮕ ﺟﻲ ﻫ ﻣﺎﮖ ﺗﺎﻥ ﺟﻴ ﻮ ﺍﻓﻐﺎﻧﺴﺘﺎﻥ ﺟﻲ ﻗﻨﮅﺍﺭ ﭘﺮﮘﮣﻲ ۾ ﺁﻫﻲ‪ ،‬ﺍﺗﺎﻥ ﺟﻲ‬ ‫ﮐﻮ ﺎﺋﻲ ﻣﻮﺳﻴﻮﺯﺍﻥ ﻣﻴﺮﻱ ﺎﺳﻞ ﺮﺍﺋﻲ ﻫﺌﻲ‪ .‬ﮐﻮ ﺎﺋﻲ ﺩﻭﺭﺍﻥ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﻭﺍﺭﻥ ﻣﺎﻫﺮﻥ‬ ‫ﮐﻲ ﻫﻴﻦ ﻭﺍﻻﺭ ﻭﺍﺭﻱ ﺩ ﻱ ﻭ ﺍﻭﭼﺘﻮﺋﻲ ﺍﻭﭼﺘﻮ ﺍﻫ ﺍ ﮘﻮﭞ ﻣﻠﮡ ﺑﻨﺪ ﭤﻲ ﻭﻳﺎ‪ ،‬ﺟﺘﺎﻥ ﺟﻮ‬ ‫ﭠﻴ ﺮﺍﭞ ﻮﺋﻴ ﺎ ﻭﺍﺭﻱ ﭠﻴ ﺮﺍ ﺳﺎﻥ ﻣﺸﺎﻫﺒﺖ ﺭﮐﻨﺪ ﻫﻮ‪ .‬ﺍﺗﺎﻥ ﻫ ﻭ ﻮ ﺁﻳﻞ ﺷﻬﺮ‬ ‫ﻫﭣ ﺁﻳﻮ‪ .‬ﺍﻥ ﻮ ﺟﻮﻥ ﭜﺘﻴﻮﻥ ﻫﻴﭡﺎﻥ ﺍﮂﻧﮕﺎﺋﻲ ﺳﺎﻥ ﻴﻞ ﭼﻮﺭﺱ ﭘﭥﺮﻥ ﺟﻮﻥ ۽ ﻣﭥﺎﻥ‬ ‫ﭽﻴﻦ ﺳﺮﻥ ﺟﻮ ﭠﻬﻴﻞ ﺁﻫﻦ‪ .‬ﺍﻭﺳﺎﺭﻱ ﮔﺎﺭﻱ ﺟﻲ ﭤﻴﻞ ﺁﻫﻲ‪ .‬ﻮ ﺟﻲ ﭼﻮﺭﺱ ﺑﺮﺝ ﺑﻪ‬ ‫ﺁﻫﻦ‪ .‬ﻮ ﺟﻮ ﻫﻲ ﻧﻤﻮﻧﻮ ﺍﻭﺍﺋﻠﻲ ﻮ ﺟﻲ )ﻗﺪﻳﻢ ﺁﺛﺎﺭ( ﻭﺍﺭﻱ ﻮ ﺳﺎﻥ ﮔﻬﮣﻮ ﻣﻠﻲ‬ ‫ﺍﭼﻲ ﭤﻮ‪.‬‬ ‫ﻣﻨ ﻳﮕ ﺟﺎ ﻗﺪﻳﻢ ﺁﺛﺎﺭ ﮘﻮﭠﺎﮢﻲ ﺛﻘﺎﻓﺖ ﺳﺎﻥ ﮔ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﺳﺎﻥ ﭘﮡ ﻭﺍﺳﻄﻮ‬ ‫ﺭﮐﻨﺪ ﺁﻫﻦ‪ .‬ﺷﻬﺮ ﺟﻲ ﻣﭥﺌﻴﻦ ﺗﻬﻪ‪ ،‬ﺟﻨﻬﻦ ﺟﻮ ﻭﺍﺳﻄﻮ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﺳﺎﻥ ﺁﻫﻲ‪ ،‬ﺍﻥ ﻣﺎﻥ‬ ‫ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻣﺎﻥ ﻟﮅﻝ “ﭘﺮﻭﻫﺖ ﺭﺍﺟﺎ” ﺟﻬ ﻭ ﻫ ﭘﻬﮡ ﺟﻮ ﻣﭥﻮ ﻟﮅﻭ ﺁﻫﻲ‪ (1) .‬ﻫﺘﺎﻥ‬ ‫ﭤﺎﻧﻮﻥ ﺗﻲ ﭼ ﺴﺎﻟﻲ ﺟﺎ ﻧﻤﻮﻧﺎ‪ ،‬ﻫﻦ ﮐﺎﻥ ﺍﮖ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﭔﻴﻦ ﻗﺪﻳﻢ ﻣﺎﮘﻦ ﻣﺎﻥ ﻣﻠﻲ ﭼ ﺎ‬ ‫ﺁﻫﻦ‪.‬‬

‫ﺣﻮﺍﻻ ۽ ﺳﻤﺠﻬﺎﮢﻴﻮﻥ‬ ‫‪.1‬‬

‫ﻟﺌﻤﺒﺮ ‪ ،‬ﺍﻳﭿ‪ .‬ﻲ‪“ ،‬ﺳﻨﮅ‪-‬ﻫ ﻋﺎﻡ ﺟﺎﺋﺰﻭ” ﺹ‪168-167-‬‬

‫‪ .88‬ﺎﻟﻲ ﺑﻨﮕﻦ )ﺭﺍﺟﺴﺘﺎﻥ(‬ ‫ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻮ ﻫﻲ ُء ﻗﺪﻳﻢ ﻣﺎﮖ ﻫﻨﺪﺳﺘﺎﻥ ﺟﻲ ﺻﻮﺑﻲ ﺭﺍﺟﺴﺘﺎﻥ ﺟﻲ ﺿﻠﻌﻲ‬ ‫ﮔﻨﮕﺎﻧﮕﺮ ۾ ﻣﻠﻴﻮ ﺁﻫﻲ‪ .‬ﻫﻲ ﻣﺎﮖ ﭘﺮﺍﮢﻲ ﻫﺎ ﻱ )ﺳﺮﺳﻮﺗﻲ( ﻧﺪﻱ ﺟﻲ ﮐﺎﭔﻲ ﻨﺎﺭﻱ ﺗﻲ‬ ‫‪ 12‬ﻣﻴ ﺮ ﺍﻭﭼﻲ ﺩ ﻱ ﺟﻲ ﺷ ﻞ ۾ ﻣﻮﺟﻮﺩ ﺁﻫﻲ‪ .‬ﺎﻟﻲ ﺑﻨﮕﻦ ۾ ﺁﺛﺎﺭ ﻗﺪﻳﻤﻪ ﺟﻲ ﻣﺎﻫﺮﻥ‬ ‫ﮐﻲ ﮘﻮﭠﺎﮢﻲ ﺛﻘﺎﻓﺖ ﺳﺎﻥ ﮔ ﻭﮔ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﺟﺎ ﺁﺛﺎﺭ ﭘﮡ ﻣﻠﻴﺎ ﺁﻫﻦ‪ (1) .‬ﻫﻦ ﺑﺴﺘﻲ ﺟﻲ‬ ‫ﺻﻔﺎ ﻫﻴﭡﻴﻦ ﺷﺮﻭﻋﺎﺗﻲ ﺗﻤﺪﻥ ﻣﺎﻥ ﻮ ﺟﻲ ﻣﺎﻥ ﻣﻠﻴﻞ ﭤﺎﻧﻮﻥ ﺟﻬ ﺍ ﭤﺎﻧﻮﻥ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺟ ﻫﻦ‬ ‫ﺗﻪ ﻣﭥﻴﺎﻥ ﺗﻬﻪ ﺟﻴ ﻲ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﺁﻫﻦ‪ ،‬ﺍﺗﺎﻥ ﻫ ﺍﭘﺎ ۽ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ‬ ‫ﻣﺎﻥ ﻣﻠﻴﻞ ﺑﺎﻗﻴﺎﺕ ﺟﻬ ﻱ ﺑﺎﻗﻴﺎﺕ ﻣﻠﻲ ﺁﻫﻲ‪ (2) .‬ﻫﻨﺪﺳﺘﺎﻥ ﺟﻲ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺟﻲ ﻣﺎﻫﺮﻥ ﺟﻮ‬ ‫ﭼﻮﮠ ﺁﻫﻲ ﺗﻪ ﻫﻦ ﺷﻬﺮ ﺟﻲ ﺍ ﺍﻭﺕ ﺟﻮ ﻧﻤﻮﻧﻮ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﺷﻬﺮﻥ ﺟﻬ ﻭ ﺁﻫﻲ‪ .‬ﺭﭤﺎ ﺑﻪ‬ ‫ﺳﺎﮘﻲ ﺁﻫﻲ ۽ ﺳﺎﮘﺌﻲ ﻗﺴﻢ ﺟﻮﻥ ﺷﻴﻮﻥ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪(3) .‬‬ ‫ﺣﻮﺍﻻ ۽ ﺳﻤﺠﻬﺎﮢﻴﻮﻥ‬

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‫‪Mughal, M.R, “The Present State of Research on‬‬ ‫‪the Indus Valley Civilization” P-3‬‬

‫‪.2‬‬

‫‪1.‬‬

‫ﺳﻤﺮﺍ ‪ ،‬ﮔﻨﮕﺎﺭﺍﻡ‪“ ،‬ﺳﻨﮅﻭ ﻭﺳﻮﺅﻳﺮ” ﺹ‪137-‬‬

‫‪Indian Archaeology [A Review] 1960-61 P-23 to 31‬‬

‫‪3.‬‬

‫‪ .89‬ﻟﻮﭤﻞ‬ ‫ﮐﻨﭝﺎﺕ ﺟﻲ ﻧﺎﺭ ﺟﻲ ﻨﺎﺭﻱ ﺗﻲ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﻭﺍﺭﺛﻦ ﺟﻮ ﺧﻮﺑﺼﻮﺭﺕ ﺷﻬﺮ‬ ‫ﻟﻮﭤﻞ ﻫﻴﻮ‪ .‬ﻫﻦ ﺷﻬﺮ ﺟﻲ ﮐﻮ ﺎﺋﻲ ﻣﺎﻥ ﺳﺎﻣﻮﻧ ﻱ ﺟﻬﺎﺯﻥ ﺟﻲ ﻫ ﻭ ﻱ ﮔﻮﺩﻱ ﻣﻠﻲ ﺁﻫﻲ‪.‬‬ ‫ﺟﻴ ﺎ ﺳﭵﻲ ﭘ ﻴﻦ ﺳﺮﻥ ﺟﻲ ﭠﻬﻴﻞ ﺁﻫﻲ‪ (1) .‬ﺍﻥ ﮔﻮﺩﻱ ﺟﻲ ﻳﮕﻬﻪ ‪ 71‬ﻓﻮ ۽ ﻭﻳ ﺮ ‪12‬‬ ‫ﻓﻮ ﻫﺌﻲ‪ .‬ﮔﻮﺩﻱ ﺟﻲ ﭜﺮﺳﺎﻥ ﮔﻮﺩﺍﻣﻦ ﺟﺎ ﻧﺸﺎﻥ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺟﻦ ۾ ﺳﻤﻨ ﺭﺳﺘﻲ ﭔﺎﻫﺮ‬ ‫ﻭﻳﻨﺪ ﻳﺎ ﭔﺎﻫﺮﺍﻥ ﺍﻳﻨﺪ ﺳﺎﻣﺎﻥ ﺭﮐﻴﻮ ﻭﻳﻨﺪﻭ ﻫﻮﻧﺪﻭ‪ .‬ﻟﻮﭤﻞ ۾ ﻣﻠﻴﻞ ﺳﺎﻣﻮﻧ ﻱ ﮔﻮﺩﻱ ﺗﺎﻥ‬ ‫ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﻭﺍﺭﺛﻦ ﺟﻮ ﺳﻤﻴﺮﻳﺎ ﺳﻤﻴﺖ ﭔﻴﻦ ﻣﻠ ﻦ ﺳﺎﻥ ﻭﺍﭘﺎﺭ ﻫﻠﻨﺪ ﻫﻮ‪ .‬ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ‬ ‫ﺟﺎ ﻣﺎﻫﺮ ﻟﻮﭤﻞ ﮐﻲ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﺟﻲ ﻭﺍﺭﺛﻦ ﺟﻮ ﺳﺎﻣﻮﻧ ﻱ ﺑﻨﺪﺭﮔﺎﻫﻪ ﻭﺍﺭﻭ‬ ‫ﺷﻬﺮ ﺳ ﻳﻦ ﭤﺎ‪.‬‬ ‫ﻟﻮﭤﻞ ﺟﻲ ﮐﻮ ﺎﺋﻲ ﻣﺎﻥ ﺍﺗﺎﻥ ﺟﻲ ﺭﻫﻮﺍﺳﻴﻦ ﺟﻲ ﺳﺎﻣﻮﻧ ﻱ ﺳﺮﮔﺮﻣﻴﻦ ﺑﺎﺑﺖ‬ ‫ﻭﮄﻳ ﺛﺎﺑﺘﻴﻮﻥ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ .‬ﺍﺗﺎﻥ ﻣﻠﻴﻞ ﭔﻴ ﻳﻦ ﺟﻮﻥ ﺗﺼﻮﻳﺮﻭﻥ ۽ ﺳﺎﻣﻮﻧ ﻱ ﺟﺎﻧﻮﺭ ﮄﻳﺎﻥ‬ ‫ﮀ ﺎﺋﻴﻨﺪ ﺁﻫﻦ‪ .‬ﺧﺎﺹ ﺮﻱ ﻣ ﻲ ﻣﺎﻥ ﭠﻬﻴﻞ ﻟﻨﮕﺮﻥ ۽ ﺑﺎﺩﺑﺎﻧﻲ ﭔﻴ ﻥ ﺟﺎ ﻧﻤﻮﻧﺎ ﻣﺎﻫﺮﻥ ﺟﻲ‬ ‫ﻣﭥﻴﻦ ﺭﺍ ِء ﮐﻲ ﻭﮄﻳ ﻭﺯﻥ ﻳﻦ ﭤﺎ ﺗﻪ ﻟﻮﭤﻞ ﺳﻨﮅﻭ َء ﺟﻲ ﺭﻫﻮﺍﺳﻴﻦ ﺟﻮ ﺳﺎﻣﻮﻧ ﻱ ﺑﻨﺪﺭﮔﺎﻫﻪ‬ ‫ﻫﻴﻮ‪ .‬ﺠﻬﻪ ﻣﺎﻫﺮﻥ ﻣﻮﺟﺐ ﺑﻨﺪﺭ ﺟﻲ ﮔﻮﺩﻱ ﺷﻬﺮ ﺟﻲ ﺯﻧﺪﮔﻲ ﺟﻲ ﭔﺌﻲ ﺩﺅﺭ ۾ ﺗﻌﻤﻴﺮ‬ ‫ﺌﻲ ﻭﺋﻲ ﻫﺌﻲ ۽ ﺍﻫﺎ ﭼﻮﭤﻴﻦ ﺩﻭﺭ ﺗﺎﺋﻴﻦ ﺍﺳﺘﻌﻤﺎﻝ ۾ ﺍﻳﻨﺪﻱ ﺭﻫﻲ‪ .‬ﺍﻫﻮ ﺳﭵﻲ ﺩﻭﺭ ﺍ ﻞ‬ ‫‪ 210‬ﻕ‪-‬ﻡ ﮐﺎﻥ ‪ 180‬ﻕ‪-‬ﻡ ﺗﺎﺋﻴﻦ ﺟﻮ ﺁﻫﻲ‪ (2) .‬ﻫﻦ ﺧﻄﻲ ﮐﻲ ﺳﻤﻴﺮﻳﺎ ﻭﺍﺭﺍ ﺳﻤﻨ ﻭﺍﺭﻭ‬ ‫ﻣﻠ ﺳ ﻳﻨﺪﺍ ﻫﺌﺎ ۽ ﺍﺗﺎﻥ ﺟﺎ ﻭﺍﭘﺎﺭﻱ ﺳﻤﻨ ﺭﺳﺘﻲ ﭘﻨﻬﻨﺠﻮ ﺳﺎﻣﺎﻥ ﮐﮣﻲ ﺍﻳ ﺍﻧﻬﻦ ﻭﻳﻨﺪﺍ ﻫﺌﺎ‪.‬‬ ‫ﻟﻮﭤﻞ ۾ ﭤﻴﻞ ﻋﻤﺎﺭﺕ ﺳﺎﺯﻱ‪ ،‬ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ۽ ﻫ ﺍﭘﺎ ﺳﺎﻥ ﻣﺸﺎﺑﻬﺖ ﺭﮐﻨﺪ‬ ‫ﺁﻫﻲ‪ .‬ﮔﻬ ﻴﻦ ﺟﻲ ﺭﭤﺎﺑﻨﺪﻱ‪ ،‬ﻣﻌﻴﺎﺭﻱ ﭘ ﻞ ﺳﺮﻥ ﺳﺎﻥ ﺟﺎﻳﻦ ﺟﻲ ﺍ ﺍﻭﺕ ﭤﻴﻞ‪ ،‬ﭘﺎﮢﻲ ﺟﻲ‬ ‫ﻣﻠﻴﻞ ﻣﻬﺮﻥ‬ ‫ﻧﻴ ﺎﻝ ﻻ ِء ﻧﺎﻟﻴﻦ ﺟﻮ ﻭﮀﺎﻳﻞ ﭴﺎﺭ‪ ،‬ﻫﻮﺑﻬﻮ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻬ ﻭ ﺁﻫﻲ‪ .‬ﻫﺘﺎﻥ‬ ‫ﺗﻲ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻣﺎﻥ ﻣﻠﻴﻞ ﻣﻬﺮﻥ ﻭﺍﻧﮕﺮ ﺟﺎﻧﻮﺭﻥ ﺟﻮﻥ ﺷ ﻠﻴﻮﻥ ۽ ﺗﺤﺮﻳﺮﻭﻥ ُﺍ ﺮﻳﻞ‬ ‫ﺁﻫﻦ‪ ،‬ﻣﺨﺼﻮﺹ ﺷ ﻞ ﺷﺒﻴﻬﻪ ۽ ﭼ ﻦ ﻭﺍﺭﺍ ﭠ ﺮ ﺟﺎ ﭤﺎﻧﻮﻥ ۽ ﺍﻧﺎﺝ ﺟﻲ ﺫﺧﻴﺮﻱ ﺮﮠ ﻻ ِء‬ ‫ﮔﺪﺍﻡ ﺑﻪ ﻟﻮﭤﻞ ﻣﺎﻥ ﻣﻠﻴﺎ ﺁﻫﻦ‪(3) .‬‬ ‫ﺷﻬﺮ ﺟﻲ ﻧﻘﺸﻲ ۾ ﻮ ﺟﻲ ﺭﭤﺎ ۽ ﻧﺸﺎﻥ ﭘﮡ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻟﻮﭤﻞ ﻣﺎﻥ ﻗﺪﻳﻢ‬ ‫ﺁﺛﺎﺭﻥ ﺟﻲ ﻣﺎﻫﺮﻥ ﮐﻲ ﻣﮣ ﻦ ﭠﺎﻫﮡ ﺟﻲ ﺻﻨﻌﺖ ﺟﻮ ﭘﺘﻮ ﻟﮙﻮ ﺁﻫﻲ‪ .‬ﻫﻦ ﮐﺎﻥ ﺍﮖ ﺍﻫ ﻱ‬ ‫ﺻﻨﻌﺖ ﺟﺎ ﺁﺛﺎﺭ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﺷﻬﺮ ﭼﺎﻧﻬﻮﻥ ﺟﻮ ﺩ ﻭ‬ ‫)ﻧﻮﺍﺑﺸﺎﻫﻪ‪-‬ﺳﻨﮅ( ﻣﺎﻥ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻫﻲ ﺷﻬﺮ‪ ،‬ﺟﻨﻬﻦ ﮐﻲ ﺟﺠﻬﻲ ﺗﻌﺪﺍﺩ ۾ ﭘﻨﻬﻨﺠﻮﻥ ﺻﻨﻌﺘﻮﻥ‬ ‫ﻫﻴﻮﻥ‪ ،‬ﺳﻮ ﺫﺭﻱ ﮔﻬ ﻳﻘﻴﻦ ﺟﻲ ﺣﺪ ﺗﺎﺋﻴﻦ ﺿﻠﻌﻲ ﻳﺎ ﺻﻮﺑﻲ ﺟﻮ ﻣﺮ ﺰﻱ ﺷﻬﺮ ﻫﻴﻮ‪(4) .‬‬

‫ﺣﻮﺍﻻ ۽ ﺳﻤﺠﻬﺎﮢﻴﻮﻥ‬

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‫‪Wheeler, S.M, “Indus Civilization” 1960, P-5-52‬‬

‫‪.2‬‬ ‫‪.3‬‬ ‫‪.4‬‬

‫‪1.‬‬

‫ﻟﺌﺒﺮ ‪ ،‬ﺍﻳﭿ ﻲ‪“ ،‬ﺳﻨﮅ‪-‬ﻣﺴﻠﻤﺎﻧﻦ ﺟﻲ ﻓﺘﺢ ﮐﺎﻥ ﺍﮖ”‪ ،‬ﺹ‪54-53-‬‬ ‫ﻟﺌﺒﺮ ‪ ،‬ﺳﺎﮘﻴﻮ‪ ،‬ﺹ‪58-56-‬‬ ‫ﻟﺌﺒﺮ ‪ ،‬ﺳﺎﮘﻴﻮ‪ ،‬ﺹ‪58-56-‬‬

‫‪ .90‬ﺭﺍﮐﻲ ﮘ ﻫﻲ‬ ‫ﭜﺎﺭﺕ ﺟﻲ ﺭﻳﺎﺳﺖ ﻫﺮﻳﺎﻧﻪ ﻣﺎﻥ ﺭﺍﮐﻲ ﮘ ﻫﻲ ﺟﻲ ﻗﺪﻳﻢ ﻣﺎﮖ ﺗﺎﻥ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﺎ‬ ‫ﻗﺪﻳﻢ ﺁﺛﺎﺭ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻣﺎﻫﺮﻥ ﻣﻮﺟﺐ ﺭﺍﮐﻲ ﮘ ﻫﻲ ﺟﻮ ﻗﺪﻳﻢ ﻣﺎﮖ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ‬ ‫ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﮐﺎﻥ ﺑﻪ ﻭﮄﻳ ﺍﻳﺮﺍﺿﻲ ﺗﻲ ﭰﻬﻠﻴﻞ ﺁﻫﻲ‪ .‬ﻫﻲ ﻣﺎﮖ ‪ 568‬ﺍﻳ ﻥ ﺗﻲ ﭰﻬﻠﻴﻞ‬ ‫ﺁﻫﻲ‪ .‬ﻫﻦ ﻣﺎﮖ ﺗﺎﻥ ﺎﻣﻲ ﺟﺎ ﺑﺮﺗﻦ‪ ،‬ﻫﺎﺭ ﺳﻴﻨﮕﺎﺭ ﺟﻮ ﺳﺎﻣﺎﻥ‪ ،‬ﻣﮁﻴﻦ ﭰﺎﺳﺎﺋﮡ ﺟﺎ ﻫ ‪ ،‬ﻫ ﻳﻦ‬ ‫ﺟﻮﻥ ﭠﻬﻴﻞ ﻭﺍﺭﻥ ۾ ﻭﺟﻬﮡ ﺟﻮﻥ ﭘﻨﻮﻥ‪ ،‬ﭔﺎﺭﻥ ﺟﺎ ﺭﺍﻧﺪﻳ ﺎ‪ ،‬ﺗﻮﺭ ﺮﮠ ﺟﺎ ﻭ ۽ ﻭ ﻱ ﺍﻧﮓ‬ ‫۾ ﻣﻬﺮﻭﻥ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ .‬ﻣﻬﺮﻥ ﺗﻲ ﭼﻴﺘﻲ ﺟﻲ ﺷ ﻞ ﭼ ﻴﻞ ﺁﻫﻲ‪ .‬ﻫﺘﺎﻥ ﺍﻧﺴﺎﻧﻲ ﺟﺴﻢ ﺟﻮ‬ ‫‪ 4‬ﮂﺍﻧﭽﺎ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺟﻦ ۾ ‪ 2‬ﻣﺮﺩﻥ‪ ،‬ﻫ ﻋﻮﺭﺕ ۽ ﻫ ﺑﺎﺭ ﺟﻮ ﮂﺍﻧﭽﻮ ﺷﺎﻣﻞ ﺁﻫﻲ‪ .‬ﻫﻲ‬ ‫ﺍﻧﺴﺎﻧﻲ ﮂﺍﻧﭽﺎ ﺍﭲ ﮐﺎﻥ ‪ 5‬ﻫﺰﺍﺭ ﺳﺎﻝ ﺁﮘﺎ ﺎ ﺁﻫﻦ‪ .‬ﺭﺍﮐﻲ ﮘ ﻫﻲ ﻗﺪﻳﻢ ﺳﻨﮅ ﺳﭝﻴﺘﺎ ﺟﻲ ﺷﻬﺮﻱ‬ ‫ﺗﻤﺪﻥ ﺟﻲ ﺩﻭﺭ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﻣﺎﮖ ﺁﻫﻲ‪ .‬ﺟﺘﺎﻥ ﺳﻠﻴﻘﻲ ﺳﺎﻥ ﺭﻫﮡ ﺟﺎ ﭘ ﺴﺮﺍﻭﺍﻥ‬ ‫ﮔﻬﺮ‪ ،‬ﻭﻳ ﺮﻳﻮﻥ ۽ ﮔﻬﻴﻮﻥ ﮔﻬ ﻴﻮﻥ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ .‬ﮔﻬﺮﻥ ﺍﻧﺪﺭ ﻏﻠﺴﺨﺎﻧﻪ ﺑﻪ ﭠﻬﻴﻞ ﺁﻫﻦ‪.‬‬ ‫ﻫﺘﺎﻥ ﻣﻠﻨﺪ ﺭﺍﻧﺪﻳ ﻦ ۾ ﺘﻲ ﺟﻲ ﺷ ﻞ ﺟﻲ ﻣﻮﺭﺗﻴﻦ ﺟﻮ ﻭ ﻭ ﺍﻧﮓ ﺷﺎﻣﻞ ﺁﻫﻲ‪(1) .‬‬ ‫‪http://www.haryana-online.com/rakhigarhi.htm‬‬

‫‪1.‬‬

‫‪http://indiatoday.intoday.in/story/rakhigarhi-all-set‬‬‫‪to-be-developed-as-a-heritage-site-as-plans-road-to‬‬‫‪fame-through-harappa/1/260032.html‬‬ ‫‪http://www.ancient-origins.net/news-history‬‬‫‪archaeology/5000-year-old-skeletons-harappan‬‬‫‪civilization-excavated-india‬‬‫‪002920#ixzz3oIN5BUQ2‬‬

‫‪ .91‬ﮂﻭﻻ ﻭﻳﺮﺍ‬ ‫ﮂﻭﻻﻭﻳﺮﺍ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﻗﺪﻳﻢ ﻣﺎﮖ ﺁﻫﻲ‪.‬‬ ‫ﺟﻴ ﻮ ﭜﺎﺭﺗﻲ ﺭﻳﺎﺳﺖ ﮔﺠﺮﺍﺕ ﺟﻲ ﭿ ﺿﻠﻌﻲ ۾ ﻭﺍﻗﻊ ﺁﻫﻲ‪ .‬ﻫﻲ ﻗﺪﻳﻢ ﻣﺎﮖ ‪ 250‬ﺍﻳ ﻥ‬

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‫ﺗﻲ ﭰﻬﻠﻴﻞ ﺁﻫﻲ‪ .‬ﻫﻲ ﻣﺎﮖ ﺍﻧ ﻳﻦ ﺁﺭ ﻴﺎﻻﺟﻲ ﺟﻲ ﻣﺎﻫﺮ ﺟﻲ ﭘﻲ ﺟﻮﺷﻲ ‪1967‬ﻉ ﮄﺍﺭﻱ‬ ‫ﮘﻮﻟﻲ ﻟﮅﻭ‪ ،‬ﺟﻨﻬﻦ ﺟﻲ ﮐﻮ ﺎﺋﻲ ﺁﺭ ﻴﺎﻻﺟﻴ ﻞ ﺳﺮﻭﻱ ﺁﻑ ﺍﻧ ﻳﺎ ﻃﺮﻓﺎﻥ ‪1990‬ﻉ ۽ ﺑﻌﺪ ۾‬ ‫‪2005‬ﻉ ﮄﺍﺭﻱ ﺮﺍﺋﻲ ﻭﺋﻲ‪ .‬ﻫﻲ ﻣﺎﮖ ﻣﻮﻫﻦ ﺟﻮ ﺩ ﻭ ۽ ﻫ ﺍﭘﺎ ﻭﺍﻧﮕﺮ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ‪8‬‬ ‫ﻭ ﻥ ﻣﺎﮘﻦ ۾ ﺷﺎﻣﻞ ﺁﻫﻲ‪ .‬ﻫﻦ ﻣﺎﮖ ﺗﺎﻥ ﺳﻮﻥ‪ ،‬ﺎﻣﻲ ۽ ﭼﺎﻧﺪﻱ ﺟﺎ ﺯﻳﻮﺭ‪ ،‬ﻣﻬﺮﻭﻥ‪ ،‬ﺭﺍﻧﺪﻳ ﺎ‬ ‫۽ ﭔﻴﻮﻥ ﺷﻴﻮﻥ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ .‬ﺟ ﻫﻦ ﺗﻪ ﻫﻲ ﺷﻬﺮ ﺑﻪ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻭﺍﻧﮕﺮ ﺷﻬﺮﻱ ﺭﭤﺎﺑﻨﺪﻱ‬ ‫ﺟﻮ ﺍﻋﻠﻰ ﻣﭥﺎﻝ ﺁﻫﻲ‪ .‬ﻫﻲ ﻣﺎﮖ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﺩﻭﺭ ﺟﻲ ﺭﻫﻮﺍﺳﻴﻦ ﺟﻮ ﻭﺍﭘﺎﺭﻱ ﻣﺮ ﺰ‬ ‫ﻫﻴﻮ‪ ،‬ﺟﺘﺎﻥ ﭘﺮ ﻳﻬﻪ ﺳﺎﻥ ﻭﺍﭘﺎﺭ ﻴﻮ ﻭﻳﻨﺪﻭ ﻫﻮ‪ (1) .‬ﻫﻦ ﻣﺎﮖ ﺗﺎﻥ ﻣﻠﻴﻞ ﻫ ﭘﺎﮢﻲ ﺟﻮ‬ ‫ﺣﻮﺽ ﻳﺎ ﺗﻼ ُء ﺧﺎﺹ ﺍﻫﻤﻴﺖ ﻻﺋﻖ ﺁﻫﻲ‪ .‬ﺟﻨﻬﻦ ﮐﻲ ﭜﺎﺭﺕ ﺟﺎ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺟﺎ ﻣﺎﻫﺮ ﻣﻮﻫﻦ ﺟﻮ‬ ‫ﺩ ﻭ ﻣﺎﻥ ﻣﻠﻴﻞ ﺣﻮﺽ ﮐﺎﻥ ﻭ ﻭ ﻗﺮﺍﺭ ﻳﻦ ﭤﺎ‪ .‬ﺟ ﻫﻦ ﺗﻪ ﺍﻫﻮ ﺗﻼ ُء ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻣﺎﻥ ﻣﻠﻴﻞ‬ ‫ﭘﺎﮢﻲ ﺟﻲ ﺣﻮﺽ ﺳﺎﻥ ﻣﺸﺎﺑﻬﺖ ﺭﮐﻨﺪ ﺁﻫﻲ‪ .‬ﺗﻼ ِء ﻳﺎ ﺣﻮﺽ ۾ ﻫﻴﭟ ﻟﻬﮡ ﻻ ِء ﺍ ﺎ ﭠﻬﻴﻞ‬ ‫ﺁﻫﻦ‪ .‬ﻫﻦ ﺗﻼ َء ﺟﻲ ﻭﻳ ﺮ ‪ 96‬ﻓﻮ ﺁﻫﻲ‪ .‬ﺟ ﻫﻦ ﺗﻪ ﻳﮕﻬﻪ ‪ 73‬ﻓﻮ ۽ ﺍﻭﻧﻬﺎﺋﻲ ‪ 32‬ﻓﻮ‬ ‫ﮐﺎﻥ ﻭﮄﻳ ﺁﻫﻲ‪ (2) .‬ﻣﺎﻫﺮﻥ ﻣﻮﺟﺐ ﺍﻥ ﺗﻼ َء ۾ ﭘﺎﮢﻲ ﺫﺧﻴﺮﻭ ﻴﻮ ﻭﻳﻨﺪﻭ ﻫﻮ‪.‬‬ ‫‪ Possehl, Gregory. (2004). The Indus Civilization:‬‬

‫‪1.‬‬

‫‪A contemporary perspective, New Delhi: Vistaar‬‬ ‫‪Publications, ISBN 81-7829-291-2, p.67‬‬ ‫‪http://asi.nic.in/asi_exca_2007_dholavira.asp‬‬

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‫ﺳﻨﮅﻭ ﻣﺎﭤﺮ ۾ ﺷﻬﺮﻱ ﺭﻳﺎﺳﺖ ﺟﻲ‬ ‫ﻣﻌﺎﺷﺮﺗﻲ ﺣﺎﻟﺖ‬ ‫ﻧﺎﭺ ۽ ﺳﻨﮕﻴﺖ‬ ‫ﺟﺬﺑﺎﺕ ﺟﻲ ﺍﻇﻬﺎﺭ ﺟﻮ ﺍﻭﻟﻴﻦ ۽ ﻣﻮﺛﺮ ﺫﺭﻳﻌﻮ ﺭﺍﮖ ﺭﻫﻴﻮ ﺁﻫﻲ‪ .‬ﺍﻧﺴﺎﻧﻲ‬ ‫ﻣﻌﺎﺷﺮﻱ ۾ ﻧﺎﭺ ۽ ﺭﺍﮖ ﮐﻲ ﺧﺎﺹ ﻣﻘﺎﻡ ﺣﺎﺻﻞ ﺭﻫﻴﻮ ﺁﻫﻲ‪ .‬ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﺎ ﻭﺍﺭﺙ ﻳﻌﻨﻲ‬ ‫ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﺎ ﺭﻫﻮﺍﺳﻲ ﺭﺍﮖ ۽ ﻧﺎﭺ ﺟﻲ ﺑﺎﺭﻱ ۾ ﭼﮝﻲ َء ﻃﺮﺡ ﺑﺎﺧﺒﺮ ۽ ﺷﻮﻕ ﺭﮐﻨﺪ‬ ‫ﻫﺌﺎ‪ .‬ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻣﺎﻥ ﻧ ﺘﻞ ﻧﺎﭼﮣﻲ َء ﺟﻮ ﻣﺠﺴﻤﻮ ۽ ﺑﺎﻧﺴﺮﻱ ﺍﻥ ﮘﺎﻟﻬﻪ ﺟﺎ ﺛﺒﻮﺕ ﺁﻫﻦ‪،‬‬ ‫ﺗﻪ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﺳﭝﻴﺘﺎ ﺟﺎ ﻭﺍﺭﺙ ﺭﺍﮖ ﺳﺎﻥ ﻧﻪ ﺭﮘﻮ ﻣﺤﺒﺖ ﺭﮐﻨﺪﺍ ﻫﺌﺎ ﭘﺮ ﺍﻥ ﮐﻲ ﭘﻨﻬﻨﺠﻲ‬ ‫ﺷﻮﻕ ﺟﻮ ﺫﺭﻳﻌﻮ ﺑﮣﺎﻳﻦ‪ .‬ﺍﻥ ﺩﻭﺭ ۾ ﻣﻮﺳﻴﻘﻲ ﺟﻮ ﻓﻦ ﺍﻳﺘﺮﻱ ﻗﺪﺭ ﺗﺮﻗﻲ ﺮﻱ ﭼ ﻮ ﻫﻮ ﺟﻮ‬ ‫ﻣﺠﺴﻤﺎ ﺑﮣﺎﺋﻲ ﺳﺠﺎﻭ ﻳﺎ ﻳﺎﺩﮔﺎﺭ ﻃﻮﺭ ﺭﮐﻴﺎ ﻭﻳﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻧﺎﭺ ۽ ﺳﻨﮕﻴﺖ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ‬ ‫ﻣﺎﮢﻬﻦ ﺟﻲ ﺭﻭﺡ ﺟﻲ ﻏﺬﺍ ﺑﻨﺠﻲ ﭼ ﻮ ﻫﻮ‪ .‬ﻓﻨ ﺎﺭﻥ‪ ،‬ﺳﻨﮕﺘﺮﺍﺷﻦ ۽ ﻧﻘﺎﺷﻦ ﮐﻲ ﻋﺰﺕ ﺟﻲ‬ ‫ﻧﮕﺎﻫﻪ ﺳﺎﻥ ﭠﻮ ﻭﻳﻨﺪﻭ ﻫﻮ‪ .‬ﺳﻨﮕﺘﺮﺍﺵ ﭘﻨﻬﻨﺠﻲ ﺩﻳﺲ ﺟﻲ ﻣﺸﻬﻮﺭ ﺷﺨﺼﻴﺘﻦ ﺟﻬ ﻭ ‪:‬‬ ‫ﻧﺎﭼﻦ ﻳﺎ ﻧﺎﭼﮣﻴﻦ ۽ ﮘﺎﺋﮣﻦ ﻭﻏﻴﺮﻩ ﺟﺎ ﺑﺖ ﺗﺮﺍﺷﮡ ۽ ﺷﻬﺮﻥ ﺍﻧﺪﺭ ﭼﻮ ﻦ ﻳﺎ ﺍﻫﻢ ﺟﺎﻳﻦ ﺗﻲ‬ ‫ﺍﻧﻬﻦ ﮐﻲ ﻧﺴﺐ ﺮﮠ ۾ ﻓﺨﺮ ﻣﺤﺴﻮﺱ ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ َء ۾ ﻣﻮﺳﻴﻘﻲ‪ُ ،‬ﺳﺮ ۽‬ ‫ﺳﻨﮕﻴﺖ ﺟﻮ ﺗﻌﻠﻖ ﮘﻮﭠﺎﮢﻲ ﺯﻧﺪﮔﻲ َء ﺳﺎﻥ ﺑﻴﺤﺪ ﮔﻬﺮﻭ ۽ ﻭﻳﺠﻬ ﺍﺋﻲ ﻭﺍﺭﻭ ﭘﺌﻲ ﺭﻫﻴﻮ ﺁﻫﻲ‪.‬‬ ‫ﺳﻨﮅﻱ ﻣﻮﺳﻴﻘﻲ ﺟﻮﻥ ﭘﺎ ﻭﻥ ﮘﻮﭠﺎﮢﻲ ﺛﻘﺎﻓﺖ ۾ ﻭﮄﻳ ﮔﻬﺮﻳﻮﻥ ﻫﻴﻮﻥ‪ .‬ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ‬ ‫ﻣﺎﻥ ﻫ ﺍﻫ ﻱ ﺳﻴﻞ )ﻣﻬﺮ( ﻣﻠﻲ ﺁﻫﻲ‪ ،‬ﺟﻨﻬﻦ ۾ ﻫ ﺷﺨﺺ ﻭﭺ ۾ ﺑﻴﻬﻲ ﮂﻭﻟ ﻭﭴﺎﺋﻲ‬ ‫ﺭﻫﻴﻮ ﺁﻫﻲ ۽ ﺳﻨﺪﺱ ﭼﻮﮄﺍﺭﻱ ﻴﺘﺮﺍﺋﻲ ﻣﺎﮢﻬﻮ ﻧﺎﭺ ﺮﻱ ﺭﻫﻴﺎ ﺁﻫﻦ‪.‬‬

‫ﺯﻳﻮﺭ ۽ ﺟﺴﻤﺎﻧﻲ ﭠﺎﻫﻪ ﭠﻮﻫﻪ‬ ‫ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﺎ ﻭﺍﺭﺙ ﻫﺮ ﻗﺴﻢ ﺟﺎ ﺯﻳﻮﺭ ﺗﻴﺎﺭ ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻫﻮ ﻣﭥﻲ ﺗﻲ ﭘﺎﺋﮡ ﺟﺎ‬ ‫ﺯﻳﻮﺭ‪ ،‬ﮘﭽﻲ َء ۾ ﭘﺎﺋﮡ ﺟﺎ ﺯﻳﻮﺭ‪ ،‬ﭔﺎﻧﻬﻦ ۾ ﭘﺎﺋﮡ ﺟﺎ ﺯﻳﻮﺭ‪ ،‬ﻧﺮﺍ ﺟﺎ ﺯﻳﻮﺭ‪ ،‬ﻨﻦ ﺟﺎ ﺯﻳﻮﺭ‪،‬‬ ‫ﻫﭣ ﺟﻮﻥ ﮔﺠﺮﻳﻮﻥ‪ ،‬ﻣﻨﮕﻠﻴﻮﻥ‪ ،‬ﻨﮕﮡ ۽ ﺑﺎﺯﻭ ﺑﻨﺪ ﭠﺎﻫﻴﻨﺪﺍ ﻫﺌﺎ‪ (1) .‬ﻫﻮ ﺍﻫﻲ ﺯﻳﻮﺭ ﻨﺠﻬﻲ‬ ‫۽ ﺎﻣﻲ ﺳﺎﻥ ﮔ ﻫ ﻥ‪ ،‬ﻮ ﻥ ۽ ﺳﭙﻦ ﻣﺎﻥ ﭘﮡ ﺗﻴﺎﺭ ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﭔﻴﻮ ﺗﻪ ﭠﻬﻴﻮ ﭘﺮ ﺍﻫ ﺍ ﻧﻔﻴﺲ‬ ‫ﻢ ﺑﻪ ﭤﻴﻨﺪﺍ ﻫﺌﺎ‪ ،‬ﺟﻮ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﺎ ﻣﺎﮢﻬﻮ ﻗﻤﻴﺺ ﺟﺎ ﺑ ﮡ ﭘﮡ ﭠﺎﻫﻴﻨﺪﺍ ﻫﺌﺎ‪ .‬ﺟﻴ ﻲ‬ ‫ﻮ ﻳﻦ ﻣﺎﻥ ﺗﻴﺎﺭ ﻴﺎ ﻭﻳﻨﺪﺍ ﻫﺌﺎ‪ .‬ﺍﻧﻬﻦ ﺗﻲ ﺑﻪ ﻣﺨﺘﻠﻒ ﺯﺍﺋﻨﻮﻥ‪ ،‬ﻧﻘﺶ ۽ ﭼ ﭘﮡ ﭼ ﻴﻨﺪﺍ‬ ‫ﻫﺌﺎ‪ .‬ﺍﻫﻲ ﺑ ﮡ ﺭﭢ ﺟﻲ ﭼ ﺮ ﻳﺎ ﭰﻴﭥﻲ ﺟﻲ ﻧﻤﻮﻧﻲ ﺗﻲ ﭠﻬﻴﻞ ﺁﻫﻦ‪(2).‬‬

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‫ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻣﺎﻥ ﻣ ﻲ َء ﺟﻲ ﻫ ﭜﮙﻞ ﻣﻮﺭﺗﻲ ﻟﮅﻱ ﻭﺋﻲ ﺁﻫﻲ‪ ،‬ﺟﻨﻬﻦ ﺟﻲ‬ ‫ﮘﭽﻲ َء ۾ ﻫﺎﺭ ۽ ﭔﺎﻧﻬﻦ ۾ ﭼﻮ ﺍ ﭘﻴﻞ ﺁﻫﻦ‪ (3).‬ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻣﺎﻥ ﭔﻪ ﭼﻮ ﺍ ﺑﻪ ﻟﮅﺍ ﻭﻳﺎ ﺁﻫﻦ‪،‬‬ ‫ﺍﻧﻬﻲ َء ﺳﺎﻥ ﮔ ﻫ ﭘﺘﻠﻲ ﺑﻪ ﻣﻠﻲ ﺁﻫﻲ‪ ،‬ﺟﻨﻬﻦ ﮐﻲ ﻫ ﭔﺎﻧﻬﻦ ۾ ﻠﻬﻲ ﮐﺎﻥ ﺮﺍﺋﻲ‬ ‫ﺗﺎﺋﻴﻦ ﭼﻮ ﺍ ﭘﻴﻞ ﺁﻫﻦ‪ .‬ﭔﻲ ﭔﺎﻧﻬﻦ ۾ ﺭﮘﻮ ﺮﺍﺋﻲ ﻭ ﭼﻮ ﺍ ﭘﻴﻞ ﺁﻫﻦ‪ .‬ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ‬ ‫ﻭﺍﺭﻱ ﺩﻭﺭ ۾ ﻲ ﺯﺍﻟﻮﻥ ﭠﻮﻧﭟ ﮐﺎﻥ ﻭﭠﻲ ﻠﻬﻦ ﺗﺎﺋﻴﻦ ﭔﺎﻧﻬﻴﻦ ﭼﺎ ﻫﻴﻨﺪﻳﻮﻥ ﻫﻴﻮﻥ‪(4).‬‬ ‫ﭼﺎﻧﻬﻮﻥ ﺟﻲ ﺩ ﻱ ﻭﺍﺭﻱ ﺷﻬﺮ ۾ ﺯﻳﻮﺭ ﺍﻳﺘﺮﺍ ﺗﻪ ﭠﻬﻨﺪﺍ ﻫﺌﺎ ﺟﻮ ﺍﻫﻮ ﺷﻬﺮ‬ ‫ﺁﺭ ﻴﺎﻻﺟﻲ ﻣﺎﻫﺮﻥ ﻃﺮﻓﺎﻥ “ﺯﻳﻮﺭﻥ ﺟﻮ ﺷﻬﺮ” ﺳ ﻳﻮ ﻭﻳﻮ‪ .‬ﭼﺎﻧﻬﻮﻥ ﺟﻲ ﺩ ﻱ ﻣﺎﻥ ﺳﻮﻥ‪،‬‬ ‫ﻣ ﻲ َء‪ ،‬ﺎﻣﻲ ۽ ﺳﭙﻲ َء ﻣﺎﻥ ﭠﻬﻴﻞ ﭼﻮ ﻳﻮﻥ‪ ،‬ﻫﺎﺭ‪ ،‬ﺗﺎﺋﻴﭣ‪ ،‬ﭔﻬﻪ ﺭﮐﻴﻮﻥ‪ ،‬ﺑﺎﺯﻭﺑﻨﺪ‪ ،‬ﻧﺪ‬ ‫ﮐﻮ ﮣﻴﻮﻥ‪ ،‬ﻦ ﮐﻮ ﮣﻴﻮﻥ‪ ،‬ﻭﺍﺭﻥ ﺟﻮﻥ ﺎﭼﻨﻴﻮﻥ‪ ،‬ﺳﺮﻣﻲ ﻭﺟﻬﮡ ﺟﻮﻥ ﺳﺮﺍﻳﻮﻥ ۽ ﺎﻧﻴﻮﻥ‬ ‫ﻫﭣ ﺁﻳﻮﻥ ﺁﻫﻦ‪ (5)ُ .‬ﭼﺎﻧﻬﻮﻥ ﺟﻲ ﺩ ﻱ ﻣﺎﻥ ﻟﮅﻝ ﻣ ﻲ َء ﺟﻲ ﺗﺎﺋﻴﭥﻦ ﻣﺎﻥ ﻫ ﺗﻲ ﭔﻦ ﻫﺮﮢﻦ‬ ‫ﺗﺼﻮﻳﺮﻭﻥ ﺍ ﺮﻳﻞ ﺁﻫﻦ‪ .‬ﻣ ﻲ َء ﺟﻲ ﻫ ﺗﺎﺋﻴﭣ ﺗﻲ ﻨﻮﻝ ﺟﻲ ﮔﻞ ﺟﻲ ﻣﻴﻮﻭﻱ ﺟﻲ‬ ‫ﺟﻮﻥ‬ ‫ﺗﺼﻮﻳﺮ ُﺍ ﺮﻳﻞ ﻣﻠﻲ ﺁﻫﻲ‪(6) .‬‬ ‫ﻣﭥﺌﻴﻦ ﺛﺎﺑﺘﻴﻦ ﻣﺎﻥ ﻣﻌﻠﻮﻡ ﭤﺌﻲ ﭤﻲ ﺗﻪ ﺳﻨﮅ ﺟﺎ ﻫﻨﺮﻣﻨﺪ ﺍﻭﺍﺋﻞ ﮐﺎﻥ ﭼﻮ ﻳﮕﺮﻱ ﺟﻲ‬ ‫ﻓﻦ ﮐﺎﻥ ﻭﺍﻗﻒ ﻫﺌﺎ ۽ ﻫﻮ ﻫﺎﺭ ۽ ﭔﺎﻧﻬﻦ ﺟﺎ ﭼﻮ ﺍ ﺑﻬﺘﺮ ﻗﺴﻢ ﺟﺎ ﺟﻮ ﻳﻨﺪﺍ ﻫﺌﺎ‪ .‬ﺍﻥ ﮐﺎﻥ ﺳﻮﺍ ِء‬ ‫ﺍﻥ ﻭﻗﺖ ﺟﺎ ﺎﺭﻳﮕﺮ ﺍﭲ ﻭﺍﻧﮕﻴﺎﻥ “ﭔﺎﻧﻬﻴﻮﻥ” ﺑﻪ ﺟﻮ ﻳﻨﺪﺍ ﻫﺌﺎ‪ .‬ﺟﻴ ﻲ ﭔﺎﻧﻬﻴﻮﻥ ﭠﻮﻧﭟ ﮐﺎﻥ‬ ‫ﻠﻬﻦ ﺗﺎﺋﻴﻦ ﭘﺎﺗﻴﻮﻥ ﻭﻳﻨﺪﻳﻮﻥ ﻫﻴﻮﻥ‪ (7) .‬ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻣﺎﻥ ﺍﻫ ﻳﻮﻥ ﻻﺗﻌﺪﺍﺩ ﺯﻧﺎﻧﻴﻮﻥ‬ ‫ﻣﻮﺭﺗﻴﻮﻥ ﺑﻪ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ ،‬ﺟﻦ ﺟﻲ ﺟﺴﻢ ﺗﻲ ﻮﺑﻪ ﭙ ﻭ ﻧﻪ ﺁﻫﻲ‪ ،‬ﭘﺮ ﺳﻨﺪﻥ ﮘﭽﻲ َء ۽ ﺳﻴﻨﻲ‬ ‫ﺗﻲ ﮔﻬﮣﺎ ﻫﺎﺭ ۽ ﻣﺎﻟﻬﺎﺋﻮﻥ ﭘﻴﻞ ﺁﻫﻦ‪ (8) .‬ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻣﺎﻥ ﻣﻠﻴﻞ ﻫ ﻣﺠﺴﻤﻲ ۾‬ ‫ﻋﻮﺭﺕ ﺟﺎ ﮔﻬﻨ ﻳﺪﺍﺭ ﻭﺍﺭ ﭘﻮﺋﺘﻲ ﻟ ﻴﻞ ﻳﮑﺎﺭﻳﻞ ﺁﻫﻦ‪ ،‬ﻦ ﻣﻮﺭﺗﻴﻦ ﺟﻲ ﭼﻮ ﻲ ﭘﻮﺋﺘﻲ‬ ‫ﭠﻬﻴﻞ ﺁﻫﻲ‪ ،‬ﺟﻴ ﻮ ﺍﭲ ﺑﻪ ﺭﻭﺍﺝ ﺁﻫﻲ‪ .‬ﻋﻮﺭﺗﻮﻥ ﻭﺍﺭﻥ ۾ ﭘﻨﻮﻥ ۽ ﺑ ﻞ ﻭﺟﻬﻨﺪﻳﻮﻥ ﻫﻴﻮﻥ‪.‬‬ ‫ﻣﺮﺩﻥ ﺟﻲ ﻭﺍﺭﻥ ﺟﻲ ﭠﺎﻫﻪ ﭠﻮﻫﻪ ﺟﺎ ﻃﺮﻳﻘﺎ ﺍﻟﮗ ﻫﺌﺎ‪ .‬ﺭﺍﭲ ﺟﻲ ﭼﮝﻲ ﻣ ﺱ ﺟﺎ ﻭﺍﺭ ﭔ ﻮﻥ ﻫﺌﺎ‪،‬‬ ‫ﻣﺮﺩﻥ ۾ ﺍ ﻫﻲ ﭠﺎﻫﮡ ﺟﺎ ﻣﺨﺘﻠﻒ ﻃﺮﻳﻘﺎ ﻫﺌﺎ‪ ،‬ﻦ ﺟﻮﻥ ﺍ ﻫﻴﻮﻥ ﻮ ﻳﻞ ﺗﻪ ﻦ ﺟﻮﻥ‬ ‫ﻭﺭﻱ ﭼﺎﭘ ﻳﻮﻥ ﺍ ﻫﻴﻮﻥ ﻫﻴﻮﻥ‪.‬‬ ‫ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﺩﻭﺭ ۾ ﺳﻨﮅ ۾ ﺳﻮﻧﺎﺭ ﻮ ﻫﻨﺮ ﺑﻪ ﻋﺮﻭﺝ ﺗﻲ ﻫﻴﻮ‪ ،‬ﭼﺎﻧﻬﻮﻥ‬ ‫ﺟﻲ ﺩ ﻱ ﻣﺎﻥ ﺳﻨﮅ ﺟﻲ ﺎﺭﻳﮕﺮﻥ ﺟﻮﻥ ﭠﻬﻴﻞ ﭼﻮ ﻳﻮﻥ‪ ،‬ﻫﺎﺭ‪ ،‬ﺗﺎﺋﻴﭣ‪ ،‬ﭔﻬﻪ ﺭﮐﻴﻮﻥ‪ ،‬ﺑﺎﺯﻭ‬ ‫ﺑﻨﺪ‪ ،‬ﻭﺍﺭﻥ ﺟﻮﻥ ﺎﭼﻨﻴﻮﻥ‪ ،‬ﺳﺮﻣﻲ ﻭﺟﻬﮡ ﺟﻮﻥ ﺳﺮﺍﻳﻮﻥ ۽ ﺎﻧﻴﻮﻥ ﻫﭣ ﺁﻳﻮﻥ ﺁﻫﻦ‪(9) .‬‬ ‫ﻫ ﺍﭘﺎ ۽ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻣﺎﻥ ﺯﻳﻮﺭ ﺍ ﺜﺮ ﺮﻱ ﮔﻬﺮﻥ ﺟﻲ ﻓﺮﺵ ﻫﻴﭡﺎﻥ ﻳﺎ‬ ‫ﭜﺘﻴﻦ ﺟﻲ ﺍﻧﺪﺭ ﺍﺣﺘﻴﺎﻁ ﺳﺎﻥ ﭘﻮﺭﻳﺎ ﻭﻳﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻫﺘﺎﻥ ﻣﻠﻴﻞ ﺯﻳﻮﺭﻥ ﻣﺎﻥ ﺍﻧﺪﺍﺯﻭ ﭤﺌﻲ ﭤﻮ ﺗﻪ‬ ‫ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻮﻥ ﻋﻮﺭﺗﻮﻥ ﺣﺴﻦ ۽ ﺟﻤﺎﻝ ﺟﻲ ﻧﮑﺎﺭ ﻻ ِء ﺜﺮﺕ ﺳﺎﻥ ﺯﻳﻮﺭ ﺍﺳﺘﻌﻤﺎﻝ‬ ‫ﻨﺪﻳﻮﻥ ﻫﻴﻮﻥ‪ .‬ﺳﻨﮅﻱ ﻋﻮﺭﺗﻮﻥ ﺳﻴﻨﮕﺎﺭ ﺟﻮﻥ ﺷﻮﻗﻴﻦ ﻫﻴﻮﻥ‪ .‬ﺣﺴﻦ ﺟﻲ ﻧﮑﺎﺭ ﻻ ِء‬ ‫ﺳﺮﻣﺪﺍﮢﻴﻮﻥ ۽ ﺳﺮﺍﻳﻮﻥ ﮔﻬﮣﻲ ﺗﻌﺪﺍﺩ ۾ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ .‬ﺎﻣﻲ ﺟﺎ ﮔﻮﻝ ﺁﺋﻴﻨﺎ ﺑﻪ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﭘﻴﺮﻥ‬ ‫ﮐﻲ ﺻﺎﻑ ﺮﮠ ﻻ ِء ﭘ ﻞ ﻣ ﻲ َء ﺟﺎ ﮐﻬﺮﺍ ﺮ ﺑﻪ ﻣﻠﻴﺎ ﺁﻫﻦ‪.‬‬

‫ﻣﺼﻮﺭﻱ‬ ‫ﺟﻨﻬﻦ ﻭﻗﺖ ﺳﻨﮅ ﺍﻧﺪﺭ ﮘﻮﭠﺎﮢﻲ ﺛﻘﺎﻓﺖ ﺍﭜﺮﻱ ﺭﻫﻲ ﻫﺌﻲ ﺗﻪ ﺍﻥ ﻭﻗﺖ ﮘﻮﭠﺎﮢﻲ‬ ‫ﺛﻘﺎﻓﺖ ﺟﺎ ﻣﺎﮢﻬﻮ ﺳﺎﺩﻱ ﺳﻮﺩﻱ ﻧﻤﻮﻧﻲ ﺟﻮﻥ ﺗﺼﻮﻳﺮﻭﻥ ﭘﮡ ﮃﻧﺪﺍ ﻫﺌﺎ‪ .‬ﺍﻫ ﺍ ﺁﺛﺎﺭ ﺍﺳﺎﻥ ﮐﻲ‬ ‫ﺁﻣﺮﻱ َء ﺟﻲ ﮐﻮ ﺎﺋﻲ ﻣﺎﻥ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻋﺎﻡ ﻃﻮﺭ ﺗﻲ ﺁﻣﺮﻱ ﺟﺎ ﺭﻫﻮﺍﺳﻲ ﻫﺮ ﻳﻨﻬﻦ ﺟﻲ ﺧﺎﺹ‬ ‫ﻭﺍﻗﻌﻲ ﮐﻲ ﺗﺼﻮﻳﺮﻥ ﺫﺭﻳﻌﻲ ﻣﺤﻔﻮﻅ ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻫﻮ ﻣ ﻲ َء‪ ،‬ﭘﭥﺮ‪ ،‬ﻫ ﻱ ۽ ﻫﺎﭤﻲ ﺟﻲ ﻧﺪﻥ‬

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‫ﺗﻲ ﺍﮂﻳﻮﻥ ﺳﻬﮣﻴﻮﻥ ۽ ﺩﻟ ﺶ ﻣﻮﺭﺗﻮﻥ ﭠﺎﻫﻴﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻫﻮ ﭘﻨﻬﻨﺠﻲ ﻫﭥﻴﺎﺭﻥ ۽ ﭤﺎﻧﻮﻥ ﺗﻲ‬ ‫ﻧﻘﺶ ﻧﮕﺎﺭﻱ ﻨﺪﺍ ﻫﺌﺎ ۽ ﺍﻧﻬﻦ ﮐﻲ ﻋﺠﻴﺐ ﻃﺮﻳﻘﻲ ﺟﻲ ﭼ ﻦ ﺳﺎﻥ ﺳﻴﻨﮕﺎﺭﻳﻨﺪﺍ ﻫﺌﺎ‪(10) .‬‬ ‫ﺁﻣﺮﻱ َء ﻣﺎﻥ ﻣﻠﻴﻞ ﭤﺎﻧﻮﻥ ﺗﻲ ﺧﺎﺹ ﻧﻤﻮﻧﻲ ﺟﺎ ﭼ ﭼ ﻴﻞ ﺁﻫﻦ‪ .‬ﭤﺎﻧﻮﻥ ﺟﻲ ﺗﺮﻱ‬ ‫ﺗﻲ ﭤﻠﻬﻦ ﺎﺭﻥ ﭘ ﻴﻦ ﺗﻲ ﻻﮘﻴﺘﺎ ﻨ ﺍ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻨ ﻥ ﺟﻲ ﭘﺎﺳﻦ ۾ ﮘﺎ ﻫﻮ ﺭﻧﮓ‬ ‫ﭜﺮﻳﻞ ﺁﻫﻲ‪ .‬ﺍﻫﻲ ﭤﺎﻧﻮﻥ ﺗﻲ ﭼ ﻴﻞ ﻨ ﺍ ﭼﻮﻧﺌﺮﻥ ﺟﻲ ﺷ ﻞ ﭘﻴﺎ ﻟﮙﻦ‪ .‬ﭴﮡ ﺗﻪ ﺍﻧﻬﻦ ﻣ ﻦ‬ ‫۽ ﻧﺎﺩﻳﻦ ﺗﻲ ﻨﻬﻦ ﻧﻨﮃ ﻱ ﮘﻮﭞ ﺟﻮ ﻧﻈﺎﺭﻭ ﭼ ﻴﻞ ﺁﻫﻲ‪ .‬ﺟﻨﻬﻦ ۾ ﭼﻮﺋﻨﺮﻥ ﺟﻬ ﺍ ﮔﻬﺮ ﻫ‬ ‫ﭔﺌﻲ ﺟﻲ ﻭﻳﺠﻬﻮ ﭠﻬﻴﻞ ﺁﻫﻦ‪ .‬ﺁﻣﺮﻱ َء ﺟﻲ ﻣﺎﮢﻬﻦ ﺍﻥ ﺩﻭﺭ ۾ ﭘﻨﻬﻨﺠﻲ ﭤﺎﻧﻮﻥ ﺗﻲ ﺳﺎﻫﻮﺍﺭﻥ‬ ‫ﺷﻴﻦ ﺟﺎ ﺑﻮﺗﺎ ﻳﺎ ﺷ ﻠﻴﻮﻥ ﮃﮠ ﺷﺮﻭﻉ ﻴﻮﻥ‪ .‬ﺍﻧﻬﻦ ﺷ ﻠﻴﻦ ۾ ﮘﺌﻮﻥ ۽ ﮂﮘﻲ ﺟﻲ‬ ‫ﺷ ﻞ ﮔﻬﮣﻲ ﻣﻠﻲ ﭤﻲ‪ .‬ﺍﻫﺎ ﺷ ﻞ ﻫﺮﮢﻦ ۽ ﭰﺎ ﻫﻦ ﺟﻲ ﺷ ﻞ ﮐﺎﻥ ﻭﮄﻳ ﺑﻬﺘﺮ ﻗﺴﻢ ﺟﻲ‬ ‫ﭠﻬﻴﻞ ﻣﻌﻠﻮﻡ ﭤﺌﻲ ﭤﻲ‪ (11) .‬ﭔﻴﻮ ﺗﻪ ﺁﻣﺮﻱ َء ﺟﻲ ﭤﺎﻧﻮﻥ ﺗﻲ ﻣﮁﻲ ﺟﻬﻠﮡ ﺟﻲ ﺭﮀﻦ ۽ ﭴﺎﺭﻳﻦ‬ ‫ﺟﺎ ﺧﺎ ﺎ ﭘﮡ ﻧﻈﺮ ﺍﭼﻦ ﭤﺎ ۽ ﺭﻟﻲ َء ﺟﻲ ﭼ ﻦ ﺟﻮ ﺑﻬﺘﺮﻳﻦ ﻧﻤﻮﻧﻮ ﺑﻪ ﻫﻦ ﺋﻲ ﺩﻭﺭ ۾ ﻣﻠﻲ ﭤﻮ‪.‬‬ ‫ﻧﺎﻝ ﺟﻲ ﻗﺒﺮﺳﺘﺎﻥ ﻣﺎﻥ ﻫﻴ ﻱ ﻳﺎ ﺳﺎﺋﻲ ﺧﺎ ﻲ ﺭﻧﮓ ﺟﺎ ﭤﺎﻧﻮﻥ ﻣﻠﻴﺎ ﺁﻫﻦ‪ ،‬ﺟﻦ ﺗﻲ‬ ‫ﺟﺪﺍ ﺟﺪﺍ ﻧﻤﻮﻧﻦ ۾ ﺎﺭﻱ‪ ،‬ﻧﻴﺮﻱ‪ ،‬ﻫﻴ ﻱ ۽ ﮘﺎ ﻫﻲ ﺭﻧﮓ ﺟﻮﻥ ﻳﺰﺍﺋﻨﻮﻥ ﻧ ﺘﻞ ﺁﻫﻦ‪.‬‬ ‫ﻱ ﻣﺎﻫﻲ ﻣﺎﻥ ﻣﻠﻴﻞ ﺧﺎ ﻲ ﺭﻧﮓ ﺟﺎ ﭤﺎﻧﻮﻥ ﺗﻲ ﺟﺎﻧﻮﺭﻥ ۽ ﻗﺪﺭﺗﻲ ﻣﻨﻈﺮﻥ ﺟﻮﻥ‬ ‫ﺗﺼﻮﻳﺮﻭﻥ ﭼ ﻴﻞ ﺁﻫﻦ‪ .‬ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻣﺎﻥ ﻧﻴﺮﻱ ﺭﻧﮓ ﻭﺍﺭﻱ ﭼ ﺴﺎﻟﻲ ﭤﻴﻞ ﭤﺎﻧﻮﻥ ﭘﮡ ﻣﻠﻴﺎ‬ ‫ﺁﻫﻦ‪.‬‬ ‫ﺭﺍﮢﺎ ﮔﻨﺪﺋﻲ ﻣﺎﻥ ﻣﻠﻴﻞ ﭤﺎﻧﻮﻥ ﺗﻲ ﭘﻬﺮﻳﺎﻥ ﮘﺎ ﻫﻲ ۽ ﻫﻴ ﻱ ﺭﻧﮓ ﺟﺎ ﺗﻬﻪ ﻧﻞ ﺁﻫﻦ‪،‬‬ ‫ﺍﻧﻬﻦ ﺟﻲ ﻣﭥﺎﻥ ﺎﺭﻱ ﺭﻧﮓ ﺟﻲ ﻣﺼﺎﻟﺤﻲ ﺟﻲ ﭼ ﺴﺎﻟﻲ ﭤﻴﻞ ﺁﻫﻲ‪ .‬ﻮ ﻳﺠﻲ َء ﺟﻲ‬ ‫ﻣ ﻲ َء ﺟﻲ ﭤﺎﻧﻮﻥ ﺗﻲ ﻋﺎﻡ ﭘﻴﻨ ﻨﮓ ﺌﻲ ﻭﻳﻨﺪﻱ ﻫﺌﻲ‪ .‬ﺷﺮﻭﻋﺎﺗﻲ ﺩﻭﺭ ﺟﻲ ﭤﺎﻧﻮﻥ ﺗﻲ ﻣﻮﺭ‬ ‫ﺟﻮﻥ ﺗﺼﻮﻳﺮﻭﻥ ۽ ﻣﮁﻲ َء ﺟﺎ ﻧﻤﻮﻧﺎ ﻣﻠﻦ ﭤﺎ‪(12) .‬‬ ‫ﭼﺎﻧﻬﻮﻥ ﺟﻲ ﺩ ﻱ ﻣﺎﻥ ﻟﮅﻝ ﻣ ﻲ َء ﺟﻲ ﺗﺎﺋﻴﭥﻦ ﻣﺎﻥ ﻫ ﺗﺎﺋﻴﭣ ﺗﻲ ﭔﻦ ﻫﺮﮢﻦ‬ ‫ﺟﻮﻥ ﺗﺼﻮﻳ ُﺮﻭﻥ ُﺍ ﺮﻳﻞ ﺁﻫﻦ‪ ،‬ﻣ ﻲ َء ﺟﻲ ﻫ ﺗﺎﺋﻴﭣ ﺗﻲ ﻨﻮﻝ ﺟﻲ ﮔﻞ ﺟﻲ “ﻣﻴﻮﻭﻱ” ﺟﻲ‬ ‫ﺗﺼﻮﻳﺮ ﭘﮡ ﺍ ﺮﻳﻞ ﺁﻫﻲ‪ .‬ﺍﻫﺎ ﺍﻥ ﺯﻣﺎﻧﻲ ﺟﻲ ﻣﺼﻮﺭﻱ ﺁﻫﻲ‪(13) .‬‬

‫ﺭﺍﻧﺪﻳﻮﻥ‬ ‫ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﺷﻄﺮﻧﺞ ﺟﻲ ﺟﺎ ِء ﭘﻴﺪﺍﺋﺶ ﻫﺌﻲ‪ .‬ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻣﺎﻥ ﺍﻫ ﻳﻮﻥ‬ ‫ﮘﻮ ﻮﻥ ۽ ﭘﭥﺮ ﻣﻠﻴﻮ ﺁﻫﻲ‪ ،‬ﺟﻨﻬﻦ ﺗﻲ ﺷﻄﺮﻧﺞ ﺟﺎ ﺧﺎﻧﺎ ﭠﻬﻴﻞ ﺁﻫﻦ‪ .‬ﺍﻥ ﺩﻭﺭ ۾ ﺑﻪ ﺷﻄﺮﻧﺞ ﺍﺋﻴﻦ‬ ‫ﮐﻴ ﻱ ﻭﻳﻨﺪﻱ ﻫﺌﻲ‪ ،‬ﺟﻴﺌﻦ ﻫﻦ ﻭﻗﺖ ﮐﻴ ﻱ ﻭﭸﻲ ﭤﻲ‪ .‬ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻣﺎﻥ ﺍﻫ ﺍ ﺛﺒﻮﺕ ﻣﻠﮡ‬ ‫ﮐﺎﻥ ﺍﮖ ﻲ ﻣﺎﻫﺮ ﺷﻄﺮﻧﺞ ﺭﺍﻧﺪ ﮐﻲ ﮔﻨﮕﺎ ﻧﺪﻱ َء ﺟﻲ ﻨﺎﺭﻥ ﺗﻲ ﺟﻨﻢ ﻭﺭﺗﻞ ﺭﺍﻧﺪ‪ ،‬ﺗﻪ ﻲ‬ ‫ﻭﺭﻱ ﺍﻥ ﮐﻲ ﺍﻳﺮﺍﻥ‪ ،‬ﻋﺮﺏ ۽ ﻣﺼﺮ ﺟﻲ ﺍﻳﺠﺎﺩ ﺳﻤﺠﻬﻨﺪﺍ ﻫﺌﺎ‪ .‬ﺟ ﻫﻦ ﺗﻪ ﻫﻲ َء ﺭﺍﻧﺪ ﻳﻮﺭﭖ ۾‬ ‫‪ 11‬ﺻﺪﻱ ﻋﻴﺴﻮﻱ َء ۾ ﭘﻬﺘﻲ‪ .‬ﺠﻬﻪ ﺍﻧﺴﺎﺋﻴ ﻠﻮﭘﻴ ﻳﺎﺋﻦ ﺟﻲ ﻣﺼﻨﻔﻦ ﺍﻥ ﺭﺍﻧﺪ ﮐﻲ‬ ‫ﺑﺮﺻﻐﻴﺮ ﺟﻲ ﺭﺍﻧﺪ ﻮﭠﻴﻮ ﺁﻫﻲ‪ ،‬ﺟﻴ ﺎ ﺍﻳﺮﺍﻥ ﮐﺎﻥ ﭤﻴﻨﺪﻱ ﻳﻮﺭﭖ ﭘﻬﺘﻲ‪.‬‬ ‫ﺟ ﻫﻦ ﺳﺮ ﺟﺎﻥ ﻣﺎﺭﺷﻞ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﮐﻮ ﺎﺋﻲ ﺮﺍﺋﻲ ﺗﻪ ﺍﺗﺎﻥ ﺍﻫ ﺍ ﭘﭥﺮ‬ ‫ﻣﻠﻴﺎ‪ ،‬ﺟﻦ ﮐﻲ ﭘﻬﺮﻳﺎﻥ ﺗﻮﺭ ﺟﺎ ﻭ ﺳﻤﺠﻬﻴﻮ ﻭﻳﻮ‪ .‬ﭘﺮ ﭘﻮ ِء ﺍﻫ ﺍ ﻭ ﺍﻟﮗ ﺍﻟﮗ ﻣﻠﻴﺎ‪ .‬ﺟﻦ‬ ‫ﺟﻲ ﺗﻮﺭ ﺌﻲ ﻭﺋﻲ ﺗﻪ ﻣﻌﻠﻮﻡ ﭤﻴﻮ ﺗﻪ ﺍﻫﻲ ﻣﻬﺮﻭﻥ ﺷﻄﺮﻧﺞ ﺟﻲ ﻭﮄﻳ ﻭﻳﺠﻬﻮ ﺁﻫﻦ‪(14) .‬‬ ‫ﺑﻌﺪ ۾ ﺳﺮ ﻣﻮﺭ ﻴﻤﺮ ﻭﻳﻠﺮ ۽ ﺍ ﺮ ﺍﻳﻒ ﺍﻱ ﺧﺎﻥ ﺑﻪ ﺍﻥ ﺗﻲ ﺗﺤﻘﻴﻖ ﺌﻲ ۽ ﭔﮅﺍﻳﻮ ﺗﻪ‬ ‫ﺷﻄﺮﻧﺞ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﺍﻳﺠﺎﺩ ﺁﻫﻲ‪ .‬ﻫ ﺑﺮﻃﺎﻧﻮﻱ ﻣﺎﻫﺮ ﺍﻳﻒ ﻱ ﮔﻠﺲ ﭘﻨﻬﻨﺠﻲ ﻣﻘﺎﻟﻲ ۾‬

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‫ﺍﻥ ﮘﺎﻟﻬﻪ ﺗﻲ ﺯﻭﺭ ﻧﻮ ﺗﻪ ﺷﻄﺮﻧﺞ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ۾ ‪ 5‬ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﮖ ﮐﻴ ﻱ ﻭﻳﻨﺪﻱ ﻫﺌﻲ‪.‬‬ ‫ﺍ ﺮ ﺳﺮ ﻣﻮﺭ ﻴﻤﺮ ﻭﻳﻠﺮ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻣﺎﻥ ﻧ ﺘﻞ ﻣﻬﺮﻥ ۽ ﺧﺎﻧﻦ ﻭﺍﺭﻱ‬ ‫ﺗﺨﺘﻲ ﮐﻲ ﺩﻧﻴﺎ ﺟﻲ ﻗﺪﻳﻢ ﺍﻳﺠﺎﺩ ﻮﭠﻴﻨﺪﻱ ﺍﻥ ﮘﺎﻟﻬﻪ ﺗﻲ ﺯﻭﺭ ﻧﻮ ﺗﻪ ﺩﻧﻴﺎ ﺟﻲ ﭘﻬﺮﻳﻦ‬ ‫ﺷﻄﺮﻧﺞ ﻫﺘﻲ ﺍﻳﺠﺎﺩ ﭤﻲ‪ ،‬ﺑﻌﺪ ۾ ﺩﻧﻴﺎ ﺟﻲ ﺍﻧﺪﺭ ﭘﮑ ﺟﻲ ﻭﺋﻲ‪ (15) .‬ﺷﻄﺮﻧﺞ ﺟﻮﻥ ﮘﻮ ﻮﻥ ۽‬ ‫ﺍﻥ ﺟﻲ ﭘﭥﺮ ﻭﺍﺭﻱ ﺗﺨﺘﻲ ﺮﺍﭼﻲ َء ﺟﻲ ﻗﻮﻣﻲ ﻋﺠﺎﺋﺐ ﮔﻬﺮ ۾ ﺭﮐﻴﻞ ﺁﻫﻲ‪.‬‬

‫ﺭﺍﻧﺪﻳ ﺎ‬ ‫ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﻭﺳﻨﺪﻳﻦ ﻣﺎﻥ ﺑﻲ ﺍﻧﺘﻬﺎ ﺭﺍﻧﺪﻳ ﺎ ﭘﮡ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺟﻨﻬﻦ ﻣﺎﻥ‬ ‫ﺍﻧﺪﺍﺯﻭ ﭤﺌﻲ ﭤﻮ ﺗﻪ ﺍﻥ ﺩﻭﺭ ﺟﺎ ﻭﺍﻟﺪﻳﻦ ﭘﻨﻬﻨﺠﻲ ﭔﺎﺭﻥ ﺟﻲ ﺩﻟﭽﺴﭙﻲ َء ۽ ﺳﻨﺪﻥ ﺭﺍﻧﺪ ﺭﻭﻧﺪ ﺗﻲ‬ ‫ﻴﺘﺮﻭ ﮄﻳﺎﻥ ﻳﻨﺪﺍ ﻫﺌﺎ‪ (16) .‬ﻫﺘﺎﻥ ﻣ ﻲ َء‪ ،‬ﺳﭗ‪ ،‬ﭘﭥﺮﻥ ۽ ﻫﺎﭤﻲ ﻧﺪﻥ ﺟﻲ ﻫﺮ ﻗﺴﻢ ﺟﺎ‬ ‫ﺍﺭﻧﺪﻳ ﺎ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺭﺍﻧﺪﻳ ﻦ ۾ ﻣ ﻲ َء ﺟﻮﻥ ﭠﻬﻴﻞ ﻧﻨﮃ ﻳﻮﻥ ﮔﺎ ﻳﻮﻥ‪ ،‬ﻣ ﻲ َء ﺟﺎ ﺍﻧﺪ‪ ،‬ﻧﻨﮃﻥ‬ ‫ﺳﮝﻦ ﻭﺍﺭﺍ ﺍﻧﺪ‪ ،‬ﮔﻴﻨ ﺍ‪ ،‬ﻣﻴﻨﻬﻮﻥ‪ ،‬ﺷﻴﻨﻬﻦ‪ ،‬ﺳﻮﺋﺮ‪ ،‬ﭜﻮﻟ ﺍ‪ ،‬ﺳﻬﺎ‪ ،‬ﻣﮁﻴﻮﻥ‪ ،‬ﻣﺎﻧﮕﺮ ﻣﭿ‪،‬‬ ‫ﻳﻮﻥ‪ ،‬ﻃﻮﻃﺎ ﺧﺎﺹ ﻃﻮﺭ ﺫ ﺮ ﻻﺋﻖ ﺁﻫﻦ‪.‬‬ ‫ﮁﻮﻥ‪،‬‬

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:‫ﺣﻮﺍﻻ ۽ ﺳﻤﺠﻬﺎﮢﻴﻮﻥ‬ 1.

George F. Dales, Some Specialized Ceramic Studies at Harappa, Chapter 5 of Harappa Excavation Reports 1986-1990, https://www.harappa.com/content/somespecialized-ceramic-studies-harappa

101-92-‫ ﺹ‬،‫ ﺍﭠﺎ ﻣﻴﻨﻬﻦ ﻣﻠﻴﺮ‬،”‫ “ﺳﻨﮅﻱ ﺛﻘﺎﻓﺖ ﺟﺎ ﺍﻫﻢ ﭘﻬﻠﻮ‬،‫ ﻏﻼﻡ ﻋﻠﻲ‬،‫ﺍﻻﻧﺎ‬

.2

9-‫ ﺹ‬،‫ﻉ‬1944 ،2 ‫ ﺩﻭﺍﺭ ﺎ “ﺳﻨﮅ ﺟﻮ ﭘﺮﺍﭼﻴﻦ ﺍﺗﻬﺎﺱ” ﭜﺎﮜﻮ‬،‫ﭘﺮﺳﺎﺩ‬

.3

‫ ﺗﻤﺪﻥ ﺳﻨﮅ‬،‫ ﻳﺎ ﻣﻮﻻﺋﻲ ﺷﻴﺪﺍﺋﻲ‬89-‫ ﺹ‬،‫ ﺣﻴﺪﺭﺁﺑﺎﺩ‬،‫ ﻗﺪﻳﻢ ﺳﻨﮅ‬،‫ ﭜﻴﺮﻭﻣﻞ‬،‫ﺁ ﻭﺍﮢﻲ‬

.4

5.

Mackay, E. Chanhu-Daro: Excavations 19351936. New York, 1943. (American Oriental Series, vol. 20.)

‫ ﺯﻳﻮﺭ ۽ ﻫﺎﺭ ﺳﻴﻨﮕﺎﺭ ﺟﺎ‬-‫ “ﺳﻨﮅﻱ ﺛﻘﺎﻓﺖ ﺟﺎ ﺍﻫﻢ ﭘﻬﻠﻮ‬،‫ﻏﻼﻡ ﻋﻠﻲ‬ ،‫ﺍﻻﻧﺎ‬ 101-92-‫ ﺹ‬،‫ ُﺍﭠﺎ ﻣﻴﻨﻬﻦ ﻣﻠﻴﺮ‬،”‫ﺳﺎﻣﺎﻥ‬

.6

7.

Kenoyer, Jonathan Mark (1997). "Trade and Technology of the Indus Valley: New Insights from Harappa, Pakistan”. World Archaeology 29 (2: "High–Definition Archaeology: Threads Through the Past"): 262–280.

8.

McIntosh, Jane R. (2008). The Ancient Indus Valley: New Perspectives. Santa Barbara, California: ABC-CLIO. pp. 281, 407. ISBN 9781576079072. Retrieved 15 November 2014

9.

Untracht, Oppi. Traditional Jewellery of India. New York: Abrams, 1997 ISBN 0-8109-3886-3. p15.

‫ﻉ‬1966 ‫ ﻧﺌﻴﻦ ﺯﻧﺪﮔﻲ ﻣﺎﺭﭺ ۽ ﺍﭘﺮﻳﻞ‬،‫ ﺁﻣﺮﻱ‬،‫ ﺳﺮﺍﺝ ﺍﻟﺤﻖ‬،‫ﻣﻴﻤﮡ‬

117

.10

11.

Mortimer Wheeler, The Indus Civilization: Supplementary Volume to the Cambridge History of India, New York, 1979 See Also: Charles Higham, Encyclopedia of Ancient Asian Civilizations, 2004, New York, P- 14

12.

Ashish Nangia, Beginnings: Art from the Indus Valley Civilization, http://www.boloji.com/index.cfm?md=Content&sd =Articles&ArticleID=6714

101-92-‫ ﺹ‬،‫ ﺍﭠﺎ ﻣﻴﻨﻬﻦ ﻣﻠﻴﺮ‬،”‫ “ﺳﻨﮅﻱ ﺛﻘﺎﻓﺖ ﺟﺎ ﺍﻫﻢ ﭘﻬﻠﻮ‬،‫ ﻏﻼﻡ ﻋﻠﻲ‬،‫ﺍﻻﻧﺎ‬ 14. 15.

16.

.13

Talpur, Prven, A Throw of Dice: 5000 Years Ago, http://parveentalpur.com/tag/chess/ Gupta, K.R.; Gupta, Amita. (2006). Concise Encyclopaedia of India, Volume 3. Atlantic Publishers & Distributors. pp. 964 Mohenjo-daro Tools and Artifacts Photo Gallery. Archaeology Online; retrieved 8 April 2012.

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‫ﺳﻨﮅﻭ ﻣﺎﭤﺮ ۾ ﺷﻬﺮﻱ ﺭﻳﺎﺳﺖ ﺟﻮ ﻣﻌﺎﺷﻲ ﺗﺠﺰﻳﻮ‬ ‫ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﺍﻧﺪﺭ ﺷﻬﺮﻱ ﺭﻳﺎﺳﺖ ﺟﻲ ﺑﻨﻴﺎﺩ ﮐﺎﻥ ﭘﻮ ِء ﻋﻠﻢ ‪ ،‬ﺍﺩﺏ ۽ ﻫﻨﺮ ﺟﻮ‬ ‫ﭼﺮﭼﻮ ﻭﮄﻳﻮ‪ .‬ﻓﻨ ﺎﺭ ۽ ﺎﺭﻳﮕﺮ ﮐﻲ ﻋﺰﺕ ﺟﻲ ﻧﮕﺎﻫﻪ ﺳﺎﻥ ﭠﻮ ﻭﻳﻨﺪﻭ ﻫﻮ‪ .‬ﻧﺌﻴﻦ ﭘﭥﺮ ﺟﻲ‬ ‫ﺩﻭﺭ ۾ ﺍﻧﺴﺎﻥ ﺷ ﺎﺭ ﻭﺍﺭﻱ ﺯﻧﺪﮔﻲ ﮐﺎﻥ ﺍﮘﺘﻲ ﺍﭼﻲ ﭘﻮﮎ ﺗﻲ ﮔﺬﺭﺍﻥ ﺮﮠ ﻟﮙﻮ‪ .‬ﺯﺭﻋﻲ‬ ‫ﻓﺼﻞ ﻴﺎﺋﻴﻦ ۽ ﻣﺎﻝ ﮄﺍﺭﻳﺎﺋﻴﻦ‪ .‬ﺍ ﻞ ‪ 3000‬ﻕ ﻡ ﮄﺍﺭﻱ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﺭﻫﻮﺍﺳﻴﻦ ﭰﻴﭥﻦ‬ ‫ﻭﺍﺭﻳﻮﻥ ﺎﭞ ﺟﻮ ﮔﺎ ﻳﻮﻥ ﺍﺳﺘﻌﻤﺎﻝ ﺮﮠ ﺷﺮﻭﻉ ﻴﻮﻥ‪ .‬ﺟﻨﻬﻦ ﺭﺳﺘﻲ ﭘﻨﻬﻨﺠﻲ ﺯﺭﻋﻲ‬ ‫ﭘﺌﺪﺍﻭﺍﺭ ﮐﻲ ﻫ ﻫﻨﮅ ﮐﺎﻥ ﭔﺌﻲ ﻫﻨﮅ ﺗﺎﺋﻴﻦ ﭘﻬﭽﺎﺋﮡ ﻳﺎ ﮂﻭﺋﮡ ﻟﮙﺎ‪(1) .‬‬

‫ﺯﺭﺍﻋﺖ‬ ‫ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﺎ ﻭﺍﺭﺙ ﺯﺭﺍﻋﺖ ﺳﺎﻥ ﻭﺍﺑﺴﺘﺎ ﻫﺌﺎ‪ .‬ﺳﻨﮅ ﺟﻲ ﺯﺭﺍﻋﺖ ﺑﺎﺑﺖ ﻗﺪﻳﻢ‬ ‫ﺁﺛﺎﺭﻥ ﺟﺎ ﻣﺎﻫﺮ ﺴﻦ‪ ،‬ﺑﻴ ﻥ‪ ،‬ﭘﺎﻭﻳﻞ ۽ ﭔﻴﻦ ﻋﺎﻟﻤﻦ ﺟﻲ ﺭﺍ ِء ﺁﻫﻲ ﺗﻪ ﺷﺮﻭﻋﺎﺗﻲ ﺩﻭﺭ ۾ ﺍﻫﻲ‬ ‫ﺳﻨﮅ ﺟﻮﻥ ﻋﻮﺭﺗﻮﻥ ﺋﻲ ﻫﻴﻮﻥ‪ ،‬ﺟﻦ ﮐﺎﮄﻱ ﺧﻮﺭﺍ ﻻ ِء ﻣﺨﺘﻠﻒ ﻗﺴﻤﻦ ﺟﺎ ﭔﺞ‪ ،‬ﭔﻮ ﺎ ﭘﻨﻬﻨﺠﻲ‬ ‫ﺗﺠﺮﺑﻲ ۾ ﺁﮢﻲ ﺍﻧﻬﻦ ﺟﻲ ﭘﻮﮎ ﺟﺎ ﻃﺮﻳﻘﺎ ﺭﺍﺋﺞ ﻴﺎ‪ .‬ﻋﻠﻢ ﻧﺒﺎﺗﺎﺕ ﺟﻲ ﻣﺎﻫﺮﻥ ﺟﻮ ﺧﻴﺎﻝ‬ ‫ﺁﻫﻲ ﺗﻪ ﺳﻨﮅ ۾ ﭘﻴﺪﺍ ﭤﻴﻞ ﺁﮘﺎ ﻲ ﮣ ﺟﻲ ﺗﺎﺭﻳﺦ ﺗﻤﺎﻡ ﭘﺮﺍﮢﻲ ﺁﻫﻲ‪ .‬ﻣﺎﻫﺮ ﺍﺋﻴﻦ ﭘﮡ ﭼﻮﻥ ﭤﺎ‬ ‫ﺗﻪ ﭼﻴﻦ ۾ ﺳﻨﮅ ﮐﺎﻥ ﮔﻬﮣﻮ ﻋﺮﺻﻮ ﭘﻮ ِء ‪ 2700‬ﻕ‪-‬ﻡ ۾ ﮣ ﺟﻲ ﭘﻮﮎ ﺟﻲ ﺍﺑﺘﺪﺍ ﭤﻲ‪.‬‬ ‫ﺭﻭﺳﻲ ﻣﺎﻫﺮﻥ ﺟﻮ ﭼﻮﮠ ﺁﻫﻲ ﺗﻪ ﺩﻧﻴﺎ ۾ ﮣ ﺟﻲ ﭘﻮﮎ ﺟﻲ ﺷﺮﻭﻋﺎﺕ ﺳﻨﮅ ﻣﺎﻥ ﺋﻲ ﭤﻲ‬ ‫ﻫﺌﻲ‪ (2).‬ﺳﻨﮅ ۾ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻣﺎﻥ ﮣ ﺟﺎ ﻲ ﺎﺭﺍ ﭤﻴﻞ ﭘﺮ ﺳﺎﻟﻢ ﺩﺍﮢﺎ ﺑﻪ ﻣﻠﻴﺎ‬ ‫ﺁﻫﻦ‪ ،‬ﺟﻴ ﻲ ﭘﺎﮢﻬﻲ ﭘﻴﺪﺍ ﭤﻴﻞ ﻧﻪ ﭘﺮ ﺍﻧﺴﺎﻧﻲ ﻣﺤﻨﺖ ﺟﻮ ﻧﺘﻴﺠﻮ ﺁﻫﻦ‪ .‬ﺍﻥ ﮐﺎﻥ ﻋﻼﻭﻩ ﻫﺘﻲ‬ ‫ﭼﺎﻧﻮﺭﻥ ۽ ﺩﺍﻟﻴﻦ ﺟﻲ ﭘﻮﮎ ﺑﻪ ﭤﻴﻨﺪﻱ ﻫﺌﻲ‪.‬‬ ‫ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﻣﺎﻥ ﮣ ‪ ،‬ﺟﻮ ۽ ﻫ ﺍﭘﺎ ﻣﺎﻥ ﻣ ﺮ ۽ ﺗﺮ ﻣﻠﻴﺎ‬ ‫ﺁﻫﻦ‪ .‬ﺟ ﻫﻦ ﺗﻪ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻣﺎﻥ ﮐﺠﻮﺭ ﺟﻮﻥ ﮐﮑ ﻳﻮﻥ ﺑﻪ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ .‬ﺍﻫ ﻱ ﻃﺮﺡ ﻫ‬ ‫ﻣﻬﺮ ﺗﻲ ﻫ ﺍﻫ ﻱ ﺗﺼﻮﻳﺮ ُﺍ ﺮﻳﻞ ﺁﻫﻲ‪ ،‬ﺟﻨﻬﻦ ﺗﻲ ﻧﺎﺭﻳﻞ ﺟﻮ ﻭﮠ ﻳﮑﺎﺭﻳﻞ ﺁﻫﻲ‪ .‬ﺍﻫ ﻱ‬ ‫ﻃﺮﺡ ﻫ ﻣﻬﺮ ﺗﻲ ﺍ ﻫﻮﻥ ﺟﻮ ﻭﮠ ﺑﻪ ﺁﻫﻲ‪.‬‬ ‫ﻣﻬﺮ ﮘ ﻫﻪ ﺟﻲ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﻣﺎﻥ ﻣﺎﻫﺮﻥ ﮐﻲ ﮣ ۽ ﭙﻬﻪ ﺟﻲ ﭘﻮﮐﺎﺋﻲ ﺟﺎ ﺁﺛﺎﺭ‬ ‫ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﺟﺎ ﺭﻫﻮﺍﺳﻲ ﺳﺎﮂﺍ ‪ 7‬ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﮖ ﮣ ﺟﻲ ﭘﻮﮐﺎﺋﻲ ﻨﺪﺍ ﻫﺎ‪.‬‬ ‫ﻧﺎﻣﻴﺎﺭﻱ ﺁﺑﭙﺎﺷﻲ ﻣﺎﻫﺮ ﺍﻳﻢ ﺍﻳﭿ ﭘﻨﻬﻮﺭ ﻣﻮﺟﺐ ﭘﻮﮐﻦ ﺟﻲ ﻭﺍﮄ ﻭﻳﺠﻬﻪ ﻣﻬﺮﮘ ﻫﻪ )‪ 7‬ﻫﺰﺍﺭ ﻕ‬ ‫ﻡ(‪ ،‬ﺁﻣﺮﻱ )‪ 3700‬ﻕ ﻡ(‪ ،‬ﻮ ﺟﻲ )‪ 3300‬ﻕ ﻡ( ۽ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ )‪ 2350‬ﻕ ﻡ( ﺟﻲ ﺍﺳﺮﮠ‬ ‫ﺟﻮ ﺳﺒﺐ ﺑﮣﻲ‪ .‬ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ۾ ﮣ ‪ 6‬ﻫﺰﺍﺭ ﻕ ﻡ ﮄﺍﺭﻱ ﭘﻮﮐﻲ ﻭﺋﻲ‪ .‬ﺳﺎﮘﻲ ﻃﺮﺡ ﺍﻥ‬ ‫ﺋﻲ ﺩﻭﺭ ۾ ﺟﻮﻥ ﺟﻲ ﺑﻪ ﭘﻮﮐﺎﺋﻲ ﭤﻲ‪ .‬ﺍﻥ ﺳﺎﻥ ﮔ ﻣﻨﻬﻦ ۽ ﮘﺌﻮﻥ ﭘﮡ ﮄﺍﺭﻱ ﻭﺋﻲ‪ .‬ﺟ ﻫﻦ ﺗﻪ‬ ‫ﺳﺎﮂﺍ ‪ 4‬ﻫﺰﺍﺭ ﺳﺎﻝ ﻕ ﻡ ۾ ﭰ ﻲ ﺟﻲ ﭘﻮﮎ ﺌﻲ ﻭﺋﻲ‪(3) .‬‬ ‫ﺳﻨﮅﻭ ﻣﺎﭤﺮ ۾ ﺍﻥ ﺩﻭﺭ ۾ ﭙﻬﻪ ﺟﻲ ﭘﻮﮎ ﺑﻪ ﭤﻴﻨﺪﻱ ﻫﺌﻲ‪ .‬ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﺍﻫﻢ‬ ‫ﺩﺭﻳﺎﻓﺖ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻣﺎﻥ ﻣﻠﻴﻞ ﺍﻫﻮ ﭙﻬﻪ ﺟﻮ ﺎﮢﻴﻞ ﭙ ﻭ ﺁﻫﻲ‪ ،‬ﺟﻴ ﻮ ﺎﻣﻲ ۽‬ ‫ﭼﺎﻧﺪﻱ َء ﺟﻲ ﭤﺎﻟﻬﻲ َء ﺟﻲ ﭜﺮﺳﺎﻥ ﻣﻠﻴﻮ ﺁﻫﻲ‪ .‬ﺍﻫﺎ ﭙﻬﻪ ﺟﻲ ﻗﺪﻳﻢ ﺗﺮﻳﻦ ﺩﺭﻳﺎﻓﺖ ﺁﻫﻲ‪.‬‬

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‫ﺟ ﻫﻦ ﺗﻪ ﻮﺭ ﻮ ﻫﻨﺮ ﺳﻨﮅ ۾ ﮔﻬﮣﻲ ﻗﺪﻳﻢ ﺯﻣﺎﻧﻲ ﮐﺎﻥ ﻣﻮﺟﻮﺩ ﻫﻴﻮ‪ .‬ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻣﺎﻥ‬ ‫ﺳ ﺘﮡ ﺟﺎ ﺍﺋ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﮐﻮ ﺎﺋﻲ ﻣﺎﻥ ﮔﻬﮣﻮ ﺮﻱ ﻫﺮ ﮔﻬﺮ ﻣﺎﻥ ﺳ ﺘﮡ ﺟﺎ ﭼﺮﺧﺎ‬ ‫ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺍﻫﻲ ﭼﺮﺧﺎ ﻗﻴﻤﺘﻲ ﮄﺍﺗﻦ ﮐﺎﻥ ﻭﭠﻲ ﻣ ﻲ َء ﺟﺎ ﺑﻪ ﭠﻬﻴﻞ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺍﻥ ﻣﺎﻥ ﻣﻌﻠﻮﻡ‬ ‫ﭤﺌﻲ ﭤﻮ ﺗﻪ ﺳ ﺘﮡ ﺟﻮ ﻢ ﺍﻧﻬﻦ ﻳﻨﻬﻦ ۾ ﻋﺎﻡ ﻫﻴﻮ‪ .‬ﻫ ﻫﻨﮅﺍﻥ ﭼﺎﻧﺪﻱ َء ﺟﻲ ﭤﺎﻟﻬﻲ َء‬ ‫ﭙ ﻱ ﺟﻲ ﺮ ۾ ﻭﻳ ﻫﻴﻞ ﻫﺌﺎ‪ .‬ﺍﻥ ﻣﺎﻥ‬ ‫ﺟﻮﺍﻫﺮﻥ ﺳﺎﻥ ﭜﺮﻳﻞ ﻣﻠﻲ ﺁﻫﻲ ﺟﻴ ﻲ ﻫ‬ ‫ﻣﻌﻠﻮﻡ ﭤﺌﻲ ﭤﻮ ﺗﻪ ﺍﻥ ﺯﻣﺎﻧﻲ ۾ ﭙ ﻭ ﭘﮡ ﭠﻬﻨﺪﻭ ﻫﻮ‪ .‬۽ ﻮﺭﻱ ﻣﻮﺟﻮﺩ ﻫﺌﺎ‪.‬‬ ‫ﭙﻬﻪ ﻣﺎﻥ ﭙ ﻱ ﭠﺎﻫﮡ ﺟﻲ ﺻﻨﻌﺖ ﻫﻴﻞ ﺗﺎﺋﻴﻦ ﻣﻠﻴﻞ ﺛﺎﺑﺘﻴﻦ ﻣﻄﺎﺑﻖ ﺩﻧﻴﺎ ۾‬ ‫ﺳﭛ ﮐﺎﻥ ﭘﻬﺮﻳﺎﻥ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ۾ ﺷﺮﻭﻉ ﭤﻲ‪ .‬ﻫﺘﻲ ﺟﺎ ﺁ ﺍﮢﺎ ۽ ﻫﺘﻲ ﺟﻮ ﭠﻬﻴﻞ ﺳﻮ ﻲ ﭙ ﻭ‬ ‫ﺧﺎﺹ ﺮﻱ ﻣﻠﻤﻞ ﺟﻮ ﭙ ﻭ ﺳﭵﻲ ﺩﻧﻴﺎ ۾ ﻣﺸﻬﻮﺭ ﻫﻴﻮ‪ .‬ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﺎ ﻣﺎﮢﻬﻮ‬ ‫ﺳﺒﻴﻞ ﭙ ﻭ ﭘﺎﺋﻴﻨﺪﺍ ﻫﺌﺎ‪ ،‬ﺟﻨﻬﻦ ﺟﻲ ﺛﺎﺑﺘﻲ ﺩ ﻱ ﻣﺎﻥ ﻣﻠﻴﻞ ﺍ ﻴﭽﺎﺭ ﺷﻴﻦ ﻣﺎﻥ ﻣﻠﻲ ﭤﻲ‪.‬‬ ‫ﺍﻫﻲ ﺷﻴﻮﻥ ﺩ ﻱ ﺟﻲ ﻣﺨﺘﻠﻒ ﺗﻬﻦ ﻣﺎﻥ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ .‬ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﮐﻮ ﺎﺋﻲ ﻨﺪ‬ ‫ﻣﺎﻫﺮ ﺳﺮﺟﺎﻥ ﻣﺎﺭﺷﻞ ﻟﮑﻲ ﭤﻮ ﺗﻪ؛ “ ﭙ ﻱ ﻻ ِء ﭙﻬﻪ ﺟﻮ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻥ ﺯﻣﺎﻧﻲ ۾ ﺍ ﻴﻠﻮ ﺳﻨﮅ‬ ‫۾ ﭤﻴﻨﺪﻭ ﻫﻮ‪ .‬ﺟﻴ ﺎ ﮘﺎﻟﻬﻪ ﺑﺎﻗﻲ ﺩﻧﻴﺎ ۾ ﭔﻪ ﻲ ﻫﺰﺍﺭ ﻭﺭﻫﻴﻪ ﭘﻮ ِء ﺳﮡ ۾ ﺍﭼﻲ ﭤﻲ‪(4) ”.‬‬ ‫ﺳﻨﮅ ﺟﺎ ﻣﺎﮢﻬﻮ ﮣ ‪ ،‬ﭙﻬﻪ ﮐﺎﻥ ﺳﻮﺍ ِء ﺳﺎﺭﻳﻦ ﺟﺎ ﻓﺼﻞ ﭘﮡ ﭘﻮﮐﻴﻨﺪﺍ ﻫﺌﺎ‪ .‬ﺍﮖ‬ ‫ﺳﭵﻲ ﺩﻧﻴﺎ ﺍﺋﻴﻦ ﻭﺳﻬﻨﺪﻱ ﻫﺌﻲ ﺗﻪ ﺳﭵﻲ ﺩﻧﻴﺎ ۾ ﭘﻬﺮﻳﺎﻥ ﭘﻬﺮﻳﺎﻥ ﭼﺎﻧﻮﺭﻥ ﺟﻲ ﭘﻮﮎ ﻓﻠﭙﺎﺋﻴﻦ‬ ‫۾ ﺋﻲ ﭤﻲ‪ .‬ﭘﺮ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺟﻲ ﮐﻮ ﺎﺋﻴﻦ ﻣﺎﻥ ﻣﻌﻠﻮﻡ ﭤﻴﻮ ﺁﻫﻲ ﺗﻪ ﻓﻠﭙﺎﺋﻦ‬ ‫ﮐﺎﻥ ﺑﻪ ﻲ ﺻﺪﻳﻮﻥ ﺍﮖ ﺳﻨﮅ ﺟﺎ ﻫﺎﺭﻱ ﻧﺎﺭﻱ ﺳﺎﺭﻳﻦ ﺟﻲ ﭘﻮﮎ ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﺠﻬﻪ ﺳﺎﻝ ﺍﮖ‬ ‫ﻓﻠﭙﺎﺋﻴﻦ ﺟﻮ ﺍﺋﮕﺮﻳ ﻠﭽﺮ ﺟﻮ ﺍﺋﺮﻳ ﺮ ﺟﻨﺮﻝ ﭘﺎ ﺴﺘﺎﻥ ﺟﻲ ﺩﻭﺭﻱ ﺗﻲ ﺁﻳﻮ ﺗﻪ ﻫﻮ ﻣﻮﻫﻦ‬ ‫ﺟﻲ ﺩ ﻱ ﺗﻲ ﺑﻪ ﮔﻬﻤﮡ ﻭﻳﻮ‪ ،‬ﺍﺗﺎﻥ ﻫﻦ ﻫ ﭜﺖ ﺟﻲ ﻣ ﻲ ﭘ ﺎﺋﻲ ﺳﻲ ﭼﻴﻮ ﺗﻪ ﺍﮖ ﺍﺳﺎﻥ ﺍﺋﻴﻦ‬ ‫ﺳﻤﺠﻬﻨﺪﺍ ﻫﺌﺎﺳﻴﻦ ﺗﻪ ﭼﺎﻧﻮﺭ ﺩﻧﻴﺎ ۾ ﭘﻬﺮﻳﺎﻥ ﭘﻬﺮﻳﺎﻥ ﻓﻠﭙﺎﺋﻴﻦ ۾ ﭤﻴﺎ‪ ،‬ﭘﺮ ﻫﺘﻲ ﺍﭼﮡ ﮐﺎﻥ ﭘﻮ ِء‬ ‫ﻣﻮﻥ ﮐﻲ ﺧﺒﺮ ﭘﺌﻲ ﺁﻫﻲ‪ ،‬ﺗﻪ ﭼﺎﻧﻮﺭﻥ ﺟﻲ ﻗﺪﻳﻢ ﭘﻮﮎ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ۾ ﺋﻲ ﭤﻴﻨﺪﻱ ﻫﺌﻲ‪ .‬ﮀﻮ‬ ‫ﺟﻮ ﮀﻮ ﺟﻮ ﭜﺘﻴﻦ ﺗﻲ ﻟﮙﻞ ﮔﺎﺭﻱ ۾ ﮣ ﺟﻲ ﺑﻬﻪ ﺳﺎﻥ ﮔ ﺳﺎﺭﻳﻦ ﺟﺎ ﺗﻮﺗ ۽ ﭼﺎﻧﻮﺭﻥ ﺟﺎ‬ ‫ﺍﮄ ﺑﻪ ﻣﻮﻥ ﮐﻲ ﻧﻈﺮ ﺍﭼﻦ ﭤﺎ‪.‬‬

‫ﻫﻨﺮ ۽ ﺎﺭﻳﮕﺮﻱ‬ ‫ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻣﺎﻥ ﺟﻴ ﻲ ﺑﺮﺗﻦ ﻣﻠﻴﺎ ﺁﻫﻦ‪ ،‬ﺍﻫﻲ ﺳﻨﮅﻭ ﺩﺭﻳﺎﻫﻪ ﺟﻲ ﭼﻴ ﻲ‬ ‫ﻣ ﻲ َء ﻣﺎﻥ ﭠﻬﻴﻞ ﺁﻫﻦ‪ .‬ﺟﻦ ۾ ﭼﻦ ۽ ﺍﺑﺮﻕ ﺟﺎ ﺫﺭﺍ ﺷﺎﻣﻞ ﺁﻫﻦ‪ .‬ﺍﻫﻲ ﺑﺮﺗﻦ ﻨﭝﺮ ﺟﻲ ﭼ‬ ‫ﺗﻲ ﭠﺎﻫﻴﻞ ﺁﻫﻦ‪ .‬ﺠﻬﻪ ﭤﺎﻧﻮﻥ ﮘﺎ ﻫﺴﺮﻱ ﻣ ﻲ َء ﻣﺎﻥ ﺟ ﻳﻞ ﺁﻫﻦ ۽ ﺍﻧﻬﻦ ﺗﻲ ﺎﺭﻱ ﭘﺎﻟﺶ‬ ‫ﭤﻴﻞ ﺁﻫﻲ‪ .‬ﺠﻬﻪ ﺍﻫ ﺍ ﺑﺮﺗﻦ ﺑﻪ ﻣﻠﻴﺎ ﺁﻫﻦ‪ ،‬ﺟﻴ ﻲ ﭔﺎﺭﻥ ﮐﻲ ﮐﻴﺮ ﭘﻴﺎﺭﮠ ﻻ ِء ﺍﺳﺘﻌﻤﺎﻝ ﭤﻴﻨﺪﺍ‬ ‫ﻫﻮﻧﺪﺍ‪ .‬ﻫﺘﻲ ﺎﻧﺴﻲ َء ۽ ﻣ ﻲ َء ﺟﻮﻥ ﺍﻫ ﻳﻮﻥ ﺳﺮﻣﺪﺍﮢﻴﻮﻥ ﺑﻪ ﻟﮅﻳﻮﻥ ﺁﻫﻦ‪ ،‬ﺟﻦ ﺟﻮ ﻣﻨﻬﻦ‬ ‫ﺗﻤﺎﻡ ﺳﻮ ﻫﻮ ﺁﻫﻲ‪ .‬ﭔﻴﺎ ﺑﻪ ﻫﺎﺭ ﺳﻴﻨﮕﺎﺭ ﺟﺎ ﭘﭥﺮ ﺟﺎ ﭠﻬﻴﻞ ﺍﻭﺯﺍﺭ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﭘﺎﮢﻲ َء ﺟﺎ ﻣ ۽‬ ‫ﮐ ﺎﮠ ﭠﺎﻫﮡ ﺟﻮﻥ ﺑﺮﻧﻴﻮﻥ ﺑﻪ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ .‬ﺑﺮﺗﻨﻦ ﮐﺎﻥ ﺳﻮﺍ ِء ﻣ ﻲ َء ﺟﺎ ﭔﻴﺎ ﻴﺘﺮﺍﺋﻲ ﺳﺎﻣﺎﻥ‬ ‫ﻣﻠﻴﺎ ﺁﻫﻦ‪ ،‬ﺟﻴﺌﻦ ﻣ ﻲ َء ﺟﺎ ﭰﻴﭥﺎ‪ ،‬ﭼﻮ ﻳﻮﻥ‪ ،‬ﮔﻠﺪﺍﻥ‪ ،‬ﻮﺭﺍ‪ ،‬ﺻﺮﺍﺣﻴﻮﻥ‪ ،‬ﻫﻨ ﻳﻮﻥ‪ ،‬ﻣ ﺎ ۽‬ ‫ﺍﻥ ﺭﮐﮡ ﺟﺎ ﺑﺮﺗﻦ ﺑﻪ ﺷﺎﻣﻞ ﺁﻫﻦ‪.‬‬ ‫ﺁﻣﺮﻱ ﺟﺎ ﭤﺎﻧﻮﻥ ﺳﮡ ﺑﻌﺪ ﺁﻣﺮﻱ َء ﺟﻲ ﻨﭝﺮﻥ ﮐﻲ ﺩﺍﺩ ﻳﮣﻮ ﭘﻮﻱ ﭤﻮ‪ .‬ﻫﻨﻦ ﺟﻮﻥ‬ ‫ﺑﻬﺘﺮﻳﻦ ﻗﺴﻢ ﺟﻮﻥ ﺩﮐﻴﻮﻥ ﺟﻦ ﺗﻲ ﭤﻠﻬﻦ ﺎﺭﻥ ﭘ ﻴﻦ ﺗﻲ ﻻﮘﻴﺘﺎ ﻨ ﺍ ﭠـﻬﻴﻞ ﺁﻫﻦ‪ ،‬ﺳﻲ‬ ‫ﺍﭼﺮﺝ ﭘﻴﻮ ﻟﮙﻲ ﺗﻪ ﺍﭲ ﺑﻪ ﺍ ﻞ ﺳﺎﮘﻴﻮ ﻫﻨﺮ ۽ ﻧﻤﻮﻧﻮ ﺳﻨﮅ ﺍﻧﺪﺭ ﻣﻮﺟﻮﺩ ﺁﻫﻲ‪ .‬ﻮ ﻳﺠﻲ‬ ‫ﻣﺎﻥ ﻣﻠﻴﻞ ﭠ ﺮ ﺟﻲ ﭤﺎﻧﻮﻥ ﻣﺎﻥ ﻣﻌﻠﻮﻡ ﭤﺌﻲ ﭤﻮ ﺗﻪ ﺍﻫﻲ ﭠ ﺮ ﺟﻲ ﭤﺎﻧﻮﻥ ﭠﺎﻫﮡ ۾ ﺎﻓﻲ‬

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‫ﺗﺮﻗﻲ ﺮﻱ ﭼ ﺎ ﻫﺌﺎ‪ .‬ﺳﻨﺪﻥ ﻮﺯﻱ ﮔﺮﻱ ﺟﻮ ﻫﻨﺮ ﺗﻤﺎﻡ ﺍﻭﭼﻲ ﺩﺭﺟﻲ ﺟﻮ ﻣﻌﻠﻮﻡ ﭤﺌﻲ‬ ‫ﭤﻮ‪ .‬ﻫﻮ ﭘﻨﻬﻨﺠﻦ ﭤﺎﻧﻮﻥ ﺗﻲ ﻋﺎﻡ ﻃﻮﺭ ﭘﻴﻨ ﻨﺪ ﻨﺪﺍ ﻫﺌﺎ‪ (5) .‬ﺟﻬ ﺮ ﺟﻲ ﺩ ﻱ ﻣﺎﻥ ﺎﻣﻲ‬ ‫ﺟﻲ ﭠﻬﻴﻞ ﭜﺎﻟﻲ ﺟﻮ ﻣﻨﻬﻦ ﻟﮅﻭ ﺁﻫﻲ‪ ،‬ﺟﻴ ﻲ ﺍﺳﺎﻥ ﺟﺎ ﺎﺭﻳﮕﺮ ﻫﭥﻴﺎﺭ ﻃﻮﺭ ﺟﻮ ﻳﻨﺪﺍ ﻫﺌﺎ‪.‬‬ ‫ﻧﺎﺭﻭ ﺟﻲ ﺩ ﻱ ﻣﺎﻥ ﭘﮡ ﺭﺍﻧﺪﻳ ﻦ ﺟﻮﻥ ﮔﺎ ﻳﻮﻥ‪ ،‬ﭼﻮ ﺍ ۽ ﭠ ﺮ ﺟﺎ ﭤﺎﻧﻮﻥ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻧﺎﻝ ﺟﻲ‬ ‫ﻗﺒﺮﺳﺘﺎﻥ ﻣﺎﻥ ﺎﻣﻲ ﺟﻮﻥ ﻬﺎ ﻳﻮﻥ ۽ ﭼﺎﻗﻦ ﺟﺎ ﭰﺮ ﻟﮅﺍ ﻭﻳﺎ ﺁﻫﻦ‪ .‬ﻮ ﺟﻲ ﺟﻲ ﮐﻮ ﺎﺋﻲ‬ ‫ﻣﺎﻥ ﺗﻴﺮﻥ ﺟﺎ ﻣﻨﻬﻦ ۽ ﺭﺍﻧﺪ ﺮﮠ ﺟﺎ ﺑﻠﻮﺭ ﻣﻠﻴﺎ ﺁﻫﻦ‪.‬‬ ‫ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻣﺎﻥ ﺎﻣﻲ ۽ ُﻣﭟ ﺟﺎ ﺑﻪ ﺎﻓﻲ ﭤﺎﻧﻮﻥ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺟﻴ ﻲ ﮔﻬﺮﻳﻠﻮ‬ ‫ﺍﺳﺘﻌﻤﺎﻝ ﺟﻲ ﺑﺮﺗﻨﻦ‪ ،‬ﻬﺎ ﻳﻦ‪ ،‬ﺧﻨﺠﺮﻥ‪ ،‬ﭼﺎﻗﻦ‪ ،‬ﺑ ﮀﻴﻦ‪ ،‬ﺎﺭﻥ‪ ،‬ﺗﻴﺮﻥ‪ ،‬ﻣﻨ ﻳﻦ‪ ،‬ﻨﻦ ﺟﻲ‬ ‫ﻭﺍﻟﻴﻦ ﺗﻲ ﭔﮅﻝ ﺁﻫﻦ‪ .‬ﺍﻥ ﺩﻭﺭ ۾ ﺗﻤﺎﻡ ﮔﻬﮣﻴﻮﻥ ﺷﻴﻮﻥ ﺎﻣﻲ ۽ ﻣﭟ ﻣﺎﻥ ﭠﺎﻫﻴﻮﻥ ﻭﻳﻨﺪﻳﻮﻥ‬ ‫ﻫﻴﻮﻥ‪ .‬ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﺳﭝﻴﺘﺎ ﺟﻲ ﻭﺍﺭﺛﻦ ﺟﺎ ﺍﻭﺯﺍﺭ ۽ ﻫﭥﻴﺎﺭ ﭘﭥﺮ‪ ،‬ﺎﻧﺴﻲ ۽ ﺎﻣﻲ ﺟﺎ‬ ‫ﭠﻬﻴﻞ ﺁﻫﻦ‪ .‬ﭘﺮ ﺍﻫﻲ ﻣﻔﻴﺪ‪ ،‬ﻣﻀﺒﻮﻁ ۽ ﻋﻤﺪﺍ ﻧﺎﻫﻦ‪ .‬۽ ﺍﻧﻬﻦ ﺳﺎﻥ ﺎﺑﻪ ﺟﻨﮓ ﺮﻱ ﻧﻪ ﭤﻲ‬ ‫ﺳﮕﻬﺠﻲ‪ .‬ﻧﻴﺰﻥ ﺟﺎ ﭰﺮ‪ ،‬ﺎﺭ‪ ،‬ﭜﺎﻻ‪ ،‬ﻬﺎ ﻳﻮﻥ‪ ،‬ﺗﻴﺮ ﻤﺎﻥ‪ ،‬ﺑ ﮀﻴﻮﻥ‪ ،‬ﺗﻴﺸﻴﻮﻥ‪ ،‬ﮔﺮﺯ ﺳﻨﮅﻭ‬ ‫ﻣﺎﭤﺮ ﺟﻲ ﻗﺪﻳﻢ ﺷﻬﺮﻥ ۽ ﮘﻮﭠﻦ ﻣﺎﻥ ﺟﺠﻬﻲ ﺗﻌﺪﺍﺩ ۾ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺍﻫﻲ ﺳﭛ ﺎﻣﻲ ﻳﺎ ﻣﭟ ﺟﺎ‬ ‫ﺁﻫﻦ‪ .‬ﻧﻴﺰﺍ ﺍﮂﺍ ﻧﺎﺯ ﺁﻫﻦ‪ ،‬ﺟﻲ ﺍﻧﻬﻦ ﮐﻲ ﻫﭣ ﺳﺎﻥ ﭤﻮﺭﻭ ﺯﻭﺭ ﺟﻲ ﺗﻪ ﭼﭕﺎ ﭤﻲ ﭘﻮﻥ ﭤﺎ‪.‬‬ ‫ﺗﺎﻣﻲ ﺟﻲ ﻣﻠﻴﻞ ﮔﺮﺯﻥ ۽ ﭔﻴﻦ ﺍﻭﺯﺍﺭﻥ ﺗﻲ ﺠﻬﻪ ﺗﺤﺮﻳﺮ ﭤﻴﻞ ﺁﻫﻲ‪ .‬ﻣﻠﻴﻞ ﺍﻭﺯﺍﺭﻥ ۾‬ ‫ﻧﺎﭼﮣﻲ َء ﺟﻮ ﻫ ﻣﺠﺴﻤﻮ‪ ،‬ﻣﻴﻨﻬﻦ ۽ ﭔ ﺮﻱ َء ﺟﺎ ﻣﺠﺴﻤﺎ ﺑﻪ ﺫ ﺮ ﺮﮠ ﺟﻬ ﺍ ﺁﻫﻦ‪ .‬ﻫﺎﭤﻲ‬ ‫ﺟﻲ ﻧﺪﻥ ﻣﺎﻥ ﭠﻬﻴﻞ ﺑﻪ ﺎﻓﻲ ﺷﻴﻮﻥ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ ،‬ﺟﻨﻬﻦ ﻣﺎﻥ ﭘﺘﻮ ﭘﻮﻱ ﭤﻮ ﺗﻪ ﻫﺎﭤﻲ ﺟﻲ‬ ‫ﻧﺪﻥ ﺟﻮ ﻢ ﻫﺘﻲ ﺗﺮﻗﻲ ﻨﺪ ﻫﻮ‪.‬‬

‫ﺷ ﺎﺭ‬ ‫ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﺎ ﻭﺍﺭﺙ ﮔﻮﺷﺖ ﭘﮡ ﻭﺍﭘﺮﺍﺋﻴﻨﺪﺍ ﻫﺌﺎ‪ ،‬ﻫﻮ ﭘﺎﻟﺘﻮ ﺟﺎﻧﻮﺭﻥ ﮐﺎﻥ ﺳﻮﺍ ِء‬ ‫ﺟﻬﻨﮕﻠﻲ ﺟﺎﻧﻮﺭﻥ ﺟﻮ ﺷ ﺎﺭ ﺮﻱ ﺑﻪ ﮔﻮﺷﺖ ﺣﺎﺻﻞ ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻫ ﻣﻬﺮ ﺗﻲ ﭔﻦ ﻣﺎﮢﻬﻦ‬ ‫ﮐﻲ ﺗﻴﺮ ﺫﺭﻳﻌﻲ ﺷ ﺎﺭ ﻨﺪﻱ ﻳﮑﺎﺭﻳﻮ ﻭﻳﻮ ﺁﻫﻲ‪ .‬ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﻫ ﺟﮙﻬﻪ ﺗﺎﻥ‬ ‫ﮔﻬﮣﻲ ﺍﻧﺪﺍﺯ ۾ ﺗﻴﺮ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺗﺼﻮﻳﺮﻱ ﺗﺤﺮﻳﺮ ۾ ﺑﻪ ﺗﻴﺮ ﻤﺎﻥ ﺟﻮ ﻧﺸﺎﻥ ﻣﻠﻲ ﭤﻮ‪ .‬ﻣ ﻲ َء‬ ‫ﺟﻮﻥ ﭘ ﻞ ﮔﻮﻟﻴﻮﻥ ﻳﺎ ﮔﻠﻴﻠﻴﻮﻥ ﺑﻪ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ .‬ﺟﻦ ﻣﺎﻥ ﻤﺎﻥ ﺟﻲ ﺷ ﻞ ﺟﻲ ﮔﻠﻴﻠﻲ ﺟﻲ‬ ‫ﺫﺭﻳﻌﻲ ﭘﮑﻴﻦ ﺟﻮ ﺷ ﺎﺭ ﻴﻮ ﻭﻳﻨﺪﻭ ﻫﻮ‪ .‬ﻣﮁﻲ ﭘ ﮠ ﺟﻮﻥ ﻨ ﻳﻮﻥ ﺑﻪ ﻭ ﻱ ﺗﻌﺪﺍﺩ ۾‬ ‫ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ .‬ﻫﺘﻲ ﺟﺎ ﺭﻫﻮﺍﺳﻲ ﺟﺎﻧﻮﺭ ﺑﻪ ﭘﺎﻟﻴﻨﺪﺍ ﻫﺌﺎ‪ ،‬ﺟﺎﻧﻮﺭﻥ ﺟﻮ ﮔﻮﺷﺖ ﺭﮄﻱ ﮐﺎﮄﻭ ﻭﻳﻨﺪﻭ‬ ‫ﻫﻮ‪ .‬ﮀﻮ ﺟﻮ ﮔﻬ ﻴﻦ ۽ ﮔﻬﺮﻥ ﻣﺎﻥ ﻣﻴﻨﻬﻦ‪ ،‬ﭔ ﺮﻱ‪ ،‬ﻭﺭﻳﺎﻫﻲ ۽ ﺳﺎﻣﻮﻧ ﻱ ﻣﮁﻲ َء ﺟﻮﻥ ﺗﻤﺎﻡ‬ ‫ﮔﻬﮣﻴﻮﻥ ﻫ ﻳﻮﻥ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪.‬‬

‫ﺳﺎﺋﻨﺲ ﺟﻲ ﺟﻨﻢ ﭜﻮﻣﻲ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﻫﺌﻲ‪:‬‬

‫ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﺎ ﻣﺎﮢﻬﻮ ﺍﮂﺍﺋﻲ ﻫﺰﺍﺭ ﺳﺎﻝ ﻕ‪-‬ﻡ ۾ ﭼﻮﻣﺎﺳﻲ ﻭﺍﺭﻳﻦ ﻫﻮﺍﺋﻦ ۽‬ ‫ﺳﻨﮅﻭﻧﺪﻱ ۾ ﭔﻮ ﺟﻮ ﺍﮘﻮﺍ ﺍﻧﺪﺍﺯﻭ ﻟﮙﺎﺋﮡ ﻻ ِء ﭘﭥﺮ ﺟﺎ ﺌﻠﻴﻨ ﺭ ﺍﺳﺘﻌﻤﺎﻝ ﻨﺪﺍ ﻫﺌﺎ‪.‬‬ ‫ﻓﻨﻠﻴﻨ ﺟﻲ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﻭﺍﺭﻱ ﻣﺎﻫﺮ ﺍ ﺮ ﺍﻳﺮ ﺎ ﻣﺎﺋﻮﻻ ﺍﻧﻬﻦ ﭘﭥﺮ ﻭﺍﺭﻥ ﺌﻠﻴﻨ ﺭﻥ ﺟﻮ‬ ‫ﮘﻮ ﻫﻮ ﺍﭜﻴﺎﺱ ﻴﻮ ﺁﻫﻲ‪ .‬ﻳﻮﻧﺎﺋ ﻴ ﻧﻴﻮﺯ ﺁﻑ ﺍﻧ ﻳﺎ ﮐﻲ ﻫﻦ ﭔﮅﺍﻳﻮ ﺁﻫﻲ ﺗﻪ ﺍﻫﻲ ﭘﭥﺮ ﺩﻧﻴﺎ ﺟﺎ‬ ‫ﭘﻬﺮﻳﺎﻥ ﺳﺎﺋﻨﺴﻲ ﺍﻭﺯﺍﺭ ﺁﻫﻦ‪ .‬ﺍ ﺮ ﻣﺎﺋﻮﻻ ﺩﻋﻮﻯ ﺌﻲ ﺁﻫﻲ ﺗﻪ ﺳﺎﺋﻨﺲ ﺟﻲ ﺟﻨﻢ ﭜﻮﻣﻲ‬ ‫ﻣﻴﺴﻮﭘﻮ ﻴﻤﻴﺎ ﻳﺎ ﻣﺼﺮ ﻧﻪ ﭘﺮ ﺳﻨﮅ ﺁﻫﻲ‪ .‬ﻫﻦ ﭼﻴﻮ ﺁﻫﻲ ﺗﻪ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ۽ ﻫ ﺍﭘﺎ ﻣﺎﻥ ﻟﮅﻝ‬ ‫ﺍﻧﻬﻦ ﭘﭥﺮﻥ ﮐﻲ ﮔﻮﻝ ﭘﭥﺮ‪ ،‬ﮀﻠﻴﺪﺍﺭ ﭘﭥﺮ ﻳﺎ ﻣﺨﺮﻭﻃﻲ ﭘﭥﺮ ﻭﻏﻴﺮﻩ ﺳ ﻳﻮ ﻭﻳﻨﺪﻭ ﻫﻮ‪ .‬ﻫﻦ‬

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‫ﻣﻮﺟﺐ ‪ 45-40‬ﺳﻴﻨ ﻲ ﻣﻴ ﺮ ﻗﻄﺮ ﻭﺍﺭﻥ ﺍﻧﻬﻦ ﭘﭥﺮﻥ ﺟﻮ ﻭﺯﻥ ‪ 40‬ﻠﻮﮔﺮﺍﻡ )ﺍ ﻞ ﻫ‬ ‫ﻣﮡ( ﭤﻴﻨﺪﻭ‪ .‬ﺍﻧﻬﻦ ﭘﭥﺮﻥ ﺟﻲ ﭔﻨﻬﻲ ﭘﺎﺳﻦ ﮐﺎﻥ ﻭﭺ ﻭ ﺎﻥ ‪ 2‬ﺳﻮﺭﺍﺥ ﺁﻫﻦ ۽ ﺳﻨﺪﻥ ﻟﺴﻲ ﺳﻄﺢ‬ ‫ﺗﻲ ﻴﺘﺮﺍﺋﻲ ﻧﺸﺎﻥ ﺁﻫﻦ‪ .‬ﺟﻴ ﻲ ﮐﻮ ﻲ ﭠﺎﻫﻴﺎ ﻭﻳﺎ ﺁﻫﻦ‪ .‬ﺍ ﺮ ﻣﺎﺋﻮﻻ ﻣﻮﺟﺐ ﺍﻧﻬﻦ ﻣﺎﻥ ‪3‬‬ ‫ﭘﭥﺮ ﺍﻫ ﺍ ﺁﻫﻦ ﺟﻦ ﺗﻲ ﺍ ﺮﻳﻞ ﻧﺸﺎﻥ ﺍﭸﺎ ﺗﺎﺋﻴﻦ ﻣﺤﻔﻮﻅ ﺁﻫﻦ‪ .‬ﻓﻨﻠﻴﻨ ﺟﻲ ﻣﺎﻫﺮ ﻣﻮﺟﺐ ﺍﻫﻲ‬ ‫ﻭ ﺍ ﮀﻠﻴﺪﺍﺭ ﭘﭥﺮ ﺟﻴ ﻲ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ۽ ﺑﻤﺒﺌﻲ ﻣﻴﻮﺯﻣﻦ ۾ ﻣﺤﻔﻮﻅ ﺁﻫﻦ‪ ،‬ﻧﻪ ﺭﮘﻮ‬ ‫ﺌﻴﻠﻴﻨ ﺭ ﺟﻮ ﻢ ﻳﻨﺪﺍ ﻫﺌﺎ ﭘﺮ ﺍﻫﻲ )ﺩﻭﺭﺑﻴﻦ ﮐﺎﻥ ﺳﻮﺍ ِء( ﻋﻠﻢ ﻧﺠﻮﻡ ﺟﻲ ﺍﻭﺯﺍﺭ ﻃﻮﺭ ﭘﮡ‬ ‫ﺍﺳﺘﻌﻤﺎﻝ ﻴﺎ ﻭﻳﻨﺪﺍ ﻫﺌﺎ‪ .‬ﺟﻦ ﺫﺭﻳﻌﻲ ﺳﺞ ﺟﻲ ﻟﻬﮡ ۽ ﺍﭜﺮﮠ‪ ،‬ﭔﻴﻦ ﺁﺳﻤﺎﻧﻲ ﺗﺎﺭﻥ ﺟﻲ ﻇﺎﻫﺮ‬ ‫ﭤﻴﮡ ۽ ﮔﻢ ﭤﻴﮡ ۽ ﮄﺭﺗﻲ َء ﺟﻲ ﺑﺪﻟﺠﻨﺪ ﺣﺎﻟﺘﻦ ﺟﻮ ﺍﭜﻴﺎﺱ ﺮﻱ ﺳﮕﻬﺒﻮ ﻫﻮ‪ .‬ﺍﻧﻬﻦ ﭘﭥﺮﻥ‬ ‫ﮐﻲ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﻗﺪﻳﻢ ﻋﻠﻢ ﻓﻠ ﻴﺎﺕ ﻭﺍﺭﻥ ﺁﺛﺎﺭﻥ ۾ ﺷﻤﺎﺭ ﺮﻱ ﺳﮕﻬﺠﻲ ﭤﻮ‪ .‬ﻣﺎﺋﻮﻻ‬ ‫ﻣﻮﺟﺐ ﺍﻧﻬﻦ ﻣﺎﻥ ‪ 5‬ﭘﭥﺮ ﺻﺤﻴﺢ ﺳﻼﻣﺖ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺟﻦ ﻣﺎﻥ ﻫ ﻣﺮ ﺰﻱ ﺌﻴﻠﻨ ﺭ ﺟﻲ‬ ‫ﺣﻴﺜﻴﺖ ﺭﮐﻲ ﭤﻮ‪ .‬ﺟﻴ ﻮ ﺳﭵﻲ ﻣﻌﺎﺷﺮﻱ ﻻ ِء ﺁﻫﻲ‪ .‬۽ ﭔﻴﺎ ﻧﻨﮃﺍ ﺌﻠﻴﻨ ﺭ ﺁﻫﻦ ﺟﻴ ﻲ‬ ‫ﻣﺨﺘﻠﻒ ﻣﻘﺼﺪﻥ ﺟﻬ ﻭ ﺯﺭﺍﻋﺖ‪ ،‬ﻭﺍﭘﺎﺭ‪ ،‬ﺷ ﺎﺭ ۽ ﻻﺑﺎﺭﻱ ﻻ ِء ﺍﺳﺘﻌﻤﺎﻝ ﭤﻴﻨﺪﺍ ﻫﻮﻧﺪﺍ‪(6) .‬‬ ‫ﺳﻨﮅ ﻣﺎﭤﺮ ﺟﺎ ﺭﻫﻮﺍﺳﻲ ﻣﻬﻴﻨﺎ ﭼﻨ ﻣﻄﺎﺑﻖ ﺷﻤﺎﺭ ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻫﺘﻲ ﭼﻨ ﺟﻲ‬ ‫ﺣﺴﺎﺏ ﺳﺎﻥ ﻫﻼﻟﻲ ﻣﻬﻴﻨﻲ ﺟﻮ ﺭﻭﺍﺝ ﻫﻴﻮ‪ .‬ﺍﻥ ﺣﺴﺎﺏ ﺳﺎﻥ ﻣﻮﺳﻤﻦ ﺟﻮ ﺑﻪ ﺷﻤﺎﺭ ﻨﺪﺍ ﻫﺌﺎ‪.‬‬ ‫ﻫﻮ ﭼﻨ ﺟﻲ ﺭﻓﺘﺎﺭ ﺳﺎﻥ ﭘﻨﻬﻨﺠﺎ ﮠ ﻣﻠﻬﺎﺋﻴﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﺎ ﺭﻫﻮﺍﺳﻲ ﻫﺮﻫ‬ ‫ﻣﻮﺳﻢ ﺟﺎ ﭼﺎﺭ ﻣﻬﻴﻨﺎ ﺷﻤﺎﺭ ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﺗﻮﺭ‪ ،‬ﻣﺎﭖ ۽ ﺟﻮﺗﺶ ﺟﻮ ﻋﻠﻢ ﻫﺘﻲ ﻋﺎﻡ ﻫﻴﻮ‪.‬‬ ‫ﭔﺌﻲ ﻃﺮﻑ ﺭﻳﺎﺿﻲ َء ﺟﻲ ﻫ ﺭﻭﺳﻲ ﻣﺎﻫﺮ ﺁ ِء ﺍﻱ ﻭﻟﺪﺭﻭﺳ ﻲ َء ‪1984‬ﻉ ۾‬ ‫ﺑﺨﺎﺭﺳ ۾ ﺳ ﺍﻳﻞ ﺗﺎﺭﻳﺦ ۽ ﺳﺎﺋﻨﺲ ﻣﺘﻌﻠﻖ ﺑﻴﻦ ﺍﻻﻗﻮﺍﻣﻲ ﺎﻧﮕﺮﻳﺲ ﮐﻲ ﭔﮅﺍﻳﻮ ﺗﻪ ﻣﻮﻫﻦ‬ ‫ﺟﻲ ﺩ ﻱ ﻣﺎﻥ ﻫﭣ ﺁﻳﻞ ﻣﻬﺮﻥ ﺟﻲ ﻤﭙﻴﻮ ﺮ ﺫﺭﻳﻌﻲ ﺍﭜﻴﺎﺱ ﻣﺎﻥ ﻣﻌﻠﻮﻡ ﭤﻴﻮ ﺁﻫﻲ ﺗﻪ ﺳﻨﮅﻭ‬ ‫ﻣﺎﭤﺮﻱ َء ﺟﺎ ﻣﺎﮢﻬﻮ “ﻋﻠﻢ ﻓﻠ ﻴﺎﺕ” ﺑﺎﺑﺖ ﻭ ﻱ ﭴﺎﮠ ﺭﮐﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻫﻦ ﺎﻧﮕﺮﻳﺲ ﮐﻲ ﭔﮅﺍﻳﻮ ﺗﻪ‬ ‫ﻫ ﻣﻬﺮ ﺗﻲ ﻣﮁﻲ َء ﺟﻲ ﺷ ﻞ ﻟﻔﻆ “ﻣﻦ” ﭘﻴﺶ ﺮﻱ ﭤﻲ‪ ،‬ﺟﻨﻬﻦ ﺟﻲ ﺗﺎﻣﻞ ﭔﻮﻟﻲ َء ۾‬ ‫ﻣﻌﻨﻰ ﺁﻫﻲ ﻣﮁﻲ ۽ ﻣﮁﻲ َء ﻣﺎﻥ ﻣﺮﺍﺩ ﺗﺎﺭﻥ ﻭﺍﺭﻭ ﭴﺎﺗﻞ ﺳﭹﺎﺗﻞ ﺑﺮﺝ ﺁﻫﻲ‪ .‬ﺍﻫ ﻱ َء ﻃﺮﺡ ﮀﻬﻦ‬ ‫ﺗﺎﺭﻥ ﻭﺍﺭﻱ ﺟﻬﮙ ﻲ ﻭﺍﺭﻱ )ﺩﺏ ﺍﺻﻐﺮ( ۽ ﺳﺘﻦ ﻣﮁﻴﻦ ﻭﺍﺭﻱ ﺟﻬﮙ ﻲ )ﺩﺏ ﺍ ﺒﺮ( ﺟﻲ‬ ‫ﻧﺸﺎﻧﺪﻫﻲ ﺮﻱ ﭤﻮ‪(7) .‬‬ ‫ﺳﻨﮅ ﺟﻲ ﻗﺪﻳﻢ ﺑﺎﺷﻨﺪﻥ ﮘﮣﮡ ﺟﻮ ﻓﻦ ﺍﻳﺠﺎﺩ ﻴﻮ ۽ ﺷﻴﻦ ﺟﻮ ﻭﺯﻥ ﺮﮠ ﻳﺎ ﻭﻗﺖ‬ ‫۽ ﻓﺎﺻﻠﻲ ﺟﻲ ﭘﻴﻤﺎﺋﺶ ﺟﺎ ﺁﻏﺎﺯ ﺑﻪ ﻫﺘﺎﻥ ﭤﻴﻮ‪ .‬ﮀﻮ ﺟﻮ ﮘﮣﮡ ﺟﻮﻥ ﻣ ﻲ َء ﺟﻮﻥ ﮔﻮﻟﻴﻮﻥ ۽‬ ‫ﺗﻮﺭﮠ ﺟﺎ ﻭ ﺍﺳﺎﻥ ﮐﻲ ﺳﻨﮅ ﺟﻲ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﻣﺎﻥ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺳﻨﮅﻱ ﻣﺎﮢﻬﻮ ﻟﮑﮡ ﭘ ﻫﮡ ﺟﻲ‬ ‫ﻓﻦ ﮐﺎﻥ ﺍﮖ ﮘﮣﮡ ۽ ﺗﻮﺭﮠ ﺟﻮ ﻓﻦ ﺍﻳﺠﺎﺩ ﻴﻮ‪ .‬ﻫ ﻣﺎﻫﺮ ﮔﺮﻳﺌﺮﺳﻦ ﭔﮅﺍﺋﻲ ﭤﻮ ﺗﻪ ﺳﻨﮅﻭ‬ ‫ﻣﺎﭤﺮ ﺟﺎ ﺭﻫﻮﺍﺳﻲ ﮘﮣﭗ ﺮﻱ ﭴﺎﮢﻨﺪﺍ ﻫﺌﺎ‪ ،‬ﻫﻮ ﺍﻧﮓ ﮘﮣﮡ ۽ ﺣﺴﺎﺏ ﺘﺎﺏ ﺭﮐﮡ ﺟﺎ ﻣﺎﻫﺮ‬ ‫ﻫﺌﺎ‪ .‬ﻫﻮ ﻭﻳﻬﻮﻥ ﻭﻳﻬﻮﻥ ﺮﻱ ﮘﮣﻴﻨﺪﺍ ﻫﺌﺎ ۽ ﺳﭟ ﺑﺪﺭﺍﻥ ﻲ ﻮ ﻳﻮﻥ ﻳﺎ ﻲ ﻭﻳﻬﻮﻥ ﺮﻱ‬ ‫ﭼﻮﻧﺪﺍ ﻫﺌﺎ‪ .‬ﺟﻴ ﻮ ﻃﺮﻳﻘﻮ ﺍﭲ ﺑﻪ ﺳﻨﮅ ﺍﻧﺪﺭ ﺭﺍﺋﺞ ﺁﻫﻲ‪(8) .‬‬ ‫ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻣﺎﻥ ﭘﭥﺮﻥ ﺟﺎ ﻧﻬﺎﻳﺖ ﺻﻔﺎﺋﻲ ﺳﺎﻥ ﭠﻬﻴﻞ ﺮﺍ ﻣﻠﻦ ﭤﺎ‪ .‬ﺟﻴ ﻲ‬ ‫ﻭﺯﻥ ﺮﮠ ﻻ ِء ﻭ ﻦ ﻃﻮﺭ ﺍﺳﺘﻌﻤﺎﻝ ﭤﻴﻨﺪﺍ ﻫﻮﻧﺪﺍ‪ .‬ﺍﻧﻬﻦ ۾ ﻲ ﻭ ﺗﻪ ﺍﻳﺘﺮﺍ ﻭ ﺍ ﺁﻫﻦ‪ ،‬ﺟﻮ‬ ‫ﮐﻴﻦ ﺭﺳﻦ ﺳﺎﻥ ﮐﮣﮣﻮ ﭘﻮﻧﺪﻭ ﻫﻮﻧﺪﻭ‪ .‬ﻲ ﺗﻪ ﻭﺭﻱ ﺍﻳﺘﺮﺍ ﻧﻨﮃ ﺍ ﺁﻫﻦ‪ ،‬ﺟﻮ ﺍﻧﻬﻦ ﺳﺎﻥ ﺳﻮﻥ ۽‬ ‫ﭼﺎﻧﺪﻱ ﺗﻮﺭﻳﻮ ﻭﻳﻨﺪﻭ ﻫﻮﻧﺪﻭ‪ .‬ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻣﺎﻥ ﻣﻠﻴﻞ ﻧﻨﮃﺍ ﻭ ﺧﺎ ﻲ ﺭﻧﮓ ﺟﻲ ﺳﻠﻴ‬ ‫ﺟﺎ ﻫﺌﺎ‪ .‬ﺗﺎﺭﺍﺯﻭ ﮔﻬ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺗﻘﺮﻳﺒﻦ ﻫ ﺳﻮ ﭘﻨﺠﺎﻫﻪ ﺟﮙﻬﻦ ﺗﻲ ﭘﻴﻤﺎﺋﺶ ﺮﮠ ﺳﺎﻥ‬ ‫ﺍﻫﻮ ﻣﻌﻠﻮﻡ ﭤﺌﻲ ﭤﻮ ﺗﻪ ﺳﻨﮅ ﺍﻧﺪﺭ ﻫ ﺋﻲ ﻭﻗﺖ ۾ ﻓﻮ ۽ ﻴﻮﺑ ﻓﻮ ﭔﻨﻬﻲ ﻃﺮﻳﻘﻦ‬ ‫ﺳﺎﻥ ﭘﻴﻤﺎﺋﺶ ﺌﻲ ﻭﻳﻨﺪﻱ ﻫﺌﻲ‪.‬‬ ‫ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﺟﻲ ﺳﭝﻴﺘﺎ ﺟﻲ ﻭﺍﺭﺛﻦ ﻭ ﺩﻧﻴﺎ ﺍﻧﺪﺭ ﭘﻬﺮﻳﻮﻥ ﻣﻌﺎﺷﻲ ﻧﻈﺎﻡ ﻣﻮﺟﻮﺩ ﻫﻮ‪.‬‬ ‫ﻴﻨﺎ ﺍ ﺟﻲ ﻣﻴﭥﺎﻣﻴ ﺲ ﺟﻲ ﻣﺎﻫﺮ ﺍ ﺮ ﺑﺮﻳﺎﻥ ﻭﻳﻠﺲ )‪ (Dr Bryan Wells‬ﻃﺮﻓﺎﻥ‬

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‫ﺍﻧ ﻳﻦ ﺍﻧﺴ ﻴ ﻴﻮ ﺁﻑ ﻣﻴﭥﺎﻣﻴ ﻴ ﻞ ﺳﺎﺋﻨﺲ ﺟﻲ ﺗﻌﺎﻭﻥ ﺳﺎﻥ ﻴﻞ ﺗﺤﻘﻴﻖ ﺑﻌﺪ ﺛﺎﺑﺖ‬ ‫ﻴﻮ ﺁﻫﻲ ﺗﻪ ﺳﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﺟﻲ ﺩﻭﺭ ۾ ﺍﻧﺘﻬﺎﺋﻲ ﺑﻬﺘﺮ ﻗﺴﻢ ﺟﻮ ﻣﻌﺎﺷﻲ‬ ‫ﻧﻈﺎﻡ ﻣﻮﺟﻮﺩ ﻫﻮ‪ .‬ﻫﻨﻦ ﻭ ﻣﺎﭖ‪ ،‬ﻃﻮﺭ ۽ ﺷﻴﻦ ﺟﻮ ﻣﻠﻬﻪ ﻃﺌﻪ ﺮﮠ ﺟﻮ ﻧﻈﺎﻡ ﻣﻮﺟﻮﺩ ﻫﻮ‪.‬‬ ‫ﺍﻧﺎﺝ ﺟﻲ ﺗﻮﺭ ﺌﻲ ﻭﻳﻨﺪﻱ ﻫﺌﻲ‪ .‬ﺟﻨﻬﻦ ﻻ ِء ﻣﺨﺘﻠﻒ ﻭﺯﻥ ﺟﺎ ﻭ ﭠﺎﻫﻴﺎ ﻭﻳﺎ ﻫﺌﺎ‪(9) .‬‬ ‫ﺭﻭﺯﻣﺮﻩ ﺟﻲ ﺍﺳﺘﻌﻤﺎﻝ ﺟﻲ ﺷﻴﻦ ﺟﻲ ﻣ ﺎﺳ ﺎ ﺑﻪ ﺌﻲ ﻭﻳﻨﺪﻱ ﻫﺌﻲ‪ ،‬ﻣﺰﺩﻭﺭﻥ ﮐﻲ ﭘﮕﻬﺎﺭ‬ ‫ﻧﻲ ﻭﻳﻨﺪﻱ ﻫﺌﻲ‪ .‬ﺟﻴ ﺎ ﻧﺎﺝ ۽ ﺭﻭﺯﻣﺮﻩ ﺟﻲ ﺍﺳﺘﻌﻤﺎﻝ ﺟﻲ ﺷﻴﻦ ﺟﻲ ﺻﻮﺭﺕ ۾ ﻫﻮﻧﺪﻱ‬ ‫ﻫﺌﻲ‪.‬‬ ‫ﺟﻴﻮﻣﻴ ﺮﻱ ﺟﻮ ﻋﻠﻢ‬ ‫ﻣﺸﻬﻮﺭ ﺁﻣﺮﻳ ﻦ ﺳﻨﮅﻱ ﻣﺤﻘﻖ ﭘﺮﻭﻳﻦ ﺎﻟﭙﺮ ﭘﻨﻬﻨﺠـﻲ ﺘـﺎﺏ" ﺍﮂﺍﺋـﻲ ﻫـﺰﺍﺭ ﮐـﺎﻥ ﻳـﮃ ﻫـﺰﺍﺭ‬ ‫ﺳﺎﻝ ﻗﺒﻞ ﻣﺴﻴﺢ ﺗﺎﺋﻴﻦ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﺟﻲ ﺳـﭝﻴﺘﺎ ۾ ﺟـﺎﻣﻴ ﺮﻱ ﺟـﺎ ﺍﻫﭹـﺎﮠ" ۾ ﺗﺤﻘﻴـﻖ ـﺮﻱ‬ ‫ﭴﺎﮢﺎﻳﻮ ﺁﻫﻲ ﺗﻪ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﺎ ﻣﺎﮢﻬﻮ ﺟﻴﻮﻣﻴ ﺮﻱ ﺟﻲ ﻋﻠﻢ ﮐﺎﻥ ﻭﺍﻗﻒ ُﻫﺌﺎ ﺟﻨﻬﻦ ﻻ ِء ﻫﻦ‬ ‫ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﻟﭙﻲ )ﺍﺳـ ﺮﭘ ( ﺟـﻲ ﻫـﺮ ﺍﮐـﺮ ﮐـﻲ ﮐﮣـﻲ ﺍﻥ ﮐـﻲ ﺛﺎﺑـﺖ ﻴـﻮ ﺁﻫـﻲ ﺗـﻪ‬ ‫ﺍﻧﻬﻦ ﻣﺎﻥ ﻫﺮﻫ ﺟﻴﻮﻣﻴ ﺮﻳ ﻞ ﭘﺌ ﺮﻥ ﻣﻮﺟﺐ ﺟ ﻳﻞ ﺁﻫﻲ۔ )‪(10‬‬

‫ﻣﻬﺮﻭﻥ‬

‫ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﻭﺍﺭﺛﻦ ﺟﻲ ﺎﻣﻴﺎﺏ ﺗﺮﻳﻦ ﺗﺨﻠﻴﻖ ﺍﻫﻲ ﻣﻬﺮﻭﻥ ﺁﻫﻦ‪ ،‬ﺟﻴ ﻲ‬ ‫ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ‪ ،‬ﻫ ﺍﭘﺎ ۽ ﭔﻴﻦ ﺷﻬﺮﻥ ﻣﺎﻥ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ .‬ﺍﻳ ﻱ ﻭ ﻱ ﺗﻌﺪﺍﺩ ۾ ﻣﻬﺮﻭﻥ ﻣﻠﻴﻮﻥ‬ ‫ﺁﻫﻦ ﺟﻮ ﺍﻥ ﻣﺎﻥ ﺍﻧﺪﺍﺯﻭ ﻟﮙﺎﺋﻲ ﺳﮕﻬﺠﻲ ﭤﻮ ﺗﻪ ﻫﺮ ﺷﺨﺺ ﻭ ﭘﻨﻬﻨﺠﻲ ﻣﻬﺮ ﻫﻮﻧﺪﻱ ﻫﺌﻲ‪.‬‬ ‫ﺍﻫﻲ ﻣﻬﺮﻭﻥ ﺍﺳ ﻴ ﺎﺋﻴ )‪ (Steatite‬ﻣﺎﻥ ﭠﻬﻴﻞ ﺁﻫﻦ‪ .‬ﺍﻫﻲ ﻣﻬﺮﻭﻥ ﺍﮂﺍﺋﻲ ﺍﻧﭻ ﮐﺎﻥ ﺍﮂﺍﺋﻲ‬ ‫ﭼﻮﺭﺱ ﺍﻧﭻ ﺗﺎﺋﻴﻦ ﻣﺨﺘﻠﻒ ﺳﺎﺋﻴﺰﻥ ﺟﻮﻥ ﺁﻫﻦ‪ .‬ﻋﺎﻡ ﺳﺎﺋﻴﺰ ‪ 11 ،7‬۽ ‪ 1-2‬ﺍﻧﭻ ﺟﻮﻥ ﺁﻫﻦ‪.‬‬ ‫ﻫﻲ ﻣﻬﺮﻭﻥ ﭼﻮﺭﺱ ﺷ ﻞ ﺟﻮﻥ ﺁﻫﻦ‪ .‬ﺟﻦ ﺗﻲ ﺟﺎﻧﻮﺭﻥ ﺟﻮﻥ ﺗﺼﻮﻳﺮﻭﻥ ۽ ﺗﺤﺮﻳﺮ ﭼ ﻴﻞ‬ ‫ﺁﻫﻲ‪ .‬ﺠﻬﻪ ﻣﻬﺮﻭﻥ ﻣﺴﺘﻄﻴﻞ ﺷ ﻞ ﺟﻮﻥ ﺑﻪ ﺁﻫﻦ‪ .‬ﺟﻦ ﺗﻲ ﻓﻘﻂ ﺗﺤﺮﻳﺮ ﻟﮑﻴﻞ ﺁﻫﻲ‪.‬‬ ‫ﭼﻮﺭﺱ ﺷ ﻞ ﺟﻲ ﻣﻬﺮﻥ ﺟﻲ ﭘﺎﺳﻦ ﺗﻲ ﭔﻪ ﺳﻮﺭﺍﺥ ﺩﺍﺭ ﻨ ﺍ ﻟﮙﻞ ﺁﻫﻦ ۽ ﻣﺴﺘﻄﻴﻞ ﻣﻬﺮﻥ‬ ‫ﺟﻲ ﻭﭺ ۾ ﺁﺭﭘﺎﺭ ﺳﻮﺭﺍﺥ ﺁﻫﻦ‪ .‬ﺟﻦ ۾ ﮄﺍﮘﻮ ﭔﮅﻭ ﻭﻳﻨﺪﻭ ﻫﻮ‪ .‬ﻣﻌﻠﻮﻡ ﭤﺌﻲ ﭤﻮ ﺗﻪ ﺍﻧﻬﻦ ﻣﻬﺮﻥ‬ ‫ﮐﻲ ﭘﭥﺮﻥ ﻣﺎﻥ ﺎ ﻲ ﭠﺎﻫﻴﻮ ﻭﻳﻮ ﻫﻮﻧﺪﻭ‪ .‬ﺑﻌﺪ ۾ ﺍﻧﻬﻦ ﺮﻥ ﮐﻲ ﻗﻴﻨﭽﻲ ﻳﺎ ﭼﺎﻗﻮ ﺳﺎﻥ‬ ‫ﺗﺮﺍﺷﻲ ﻧﻘﺶ ﻧﮕﺎﺭ ۽ ﺗﺤﺮﻳﺮ ﻟﮑﻲ ﻭﻳﻨﺪﻱ ﻫﻮﻧﺪﻱ‪ .‬ﺍﻥ ﺑﻌﺪ ﺍﻧﻬﻦ ﺗﻲ ﭼﻦ ﺟﺎ ﺗﻬﻪ ﭴﻤﺎﺋﻲ ﮐﻴﻦ‬ ‫ﺑﺎﻫﻪ ۾ ﭘﭽﺎﻳﻮ ﻭﻳﻨﺪﻭ ﻫﻮﻧﺪﻭ‪ .‬ﮔﻬﮣﻴﻦ ﻣﻬﺮﻥ ﺟﺎ ﻧﻘﺶ ﻣﻮﺟﻮﺩﻩ ﺩﻭﺭ ﺟﻲ ﭘﺘﻞ ﺟﻲ ﻣﻬﺮﻥ‬ ‫ﻭﺍﻧﮕﺮ ﺍﺑﺘﺎ ﭠﻬﻴﻞ ﺁﻫﻦ‪ ،‬ﺟ ﻫﻦ ﮐﻴﻦ ﻨﻬﻦ ﻫﻨﮅ ﻟﮙﺎﻳﻮ ﻭﻳﻨﺪﻭ ﻫﻮﻧﺪﻭ ﺗﻪ ﺍﺻﻠﻲ ﺗﺼﻮﻳﺮ ﺳﮅﻱ‬ ‫ﺍﭼﻲ ﻭﻳﻨﺪﻱ ﻫﻮﻧﺪﻱ‪.‬‬

‫ﭔﻴ ﻱ َء ﮐﺎﻥ ﺟﻬﺎﺯ ﺗﺎﺋﻴﻦ‬ ‫ﺍﻭﺍﺋﻞ ۾ ﺍﻧﺴﺎﻥ ﺷ ﺎﺭ ﻻ ِء ﻧﻨﮃﻳﻮﻥ ﭔﻴ ﻳﻮﻥ ﺗﻴﺎﺭ ﻴﻮﻥ‪ .‬ﺍﻫﻲ ﭔﻴ ﻳﻮﻥ ﻨﻬﻦ‬ ‫ﻭ ﻱ ﻭﮠ ﺟﻮ ﭤ ﻭﭺ ﻣﺎﻥ ﮐﻮﮐﻠﻮ ﺮﻱ ﭠﺎﻫﻴﻮﻥ ﻭﻳﻨﺪﻳﻮﻥ ﻫﻴﻮﻥ‪ .‬ﭤ ﺟﻮ ﻫ ﭘﺎﺳﻮ ﻲ ۽‬ ‫ﭘﻮ ِء ﻭﭺ ﻭﺍﺭﻱ ﮘﺮ ﮃﻱ ﺍﻥ ۾ ﻭﻳﻬﮡ ﺟﻲ ﺟﺎ ِء ﭠﺎﻫﻲ ﻭﻳﻨﺪﻱ ﻫﺌﻲ‪ .‬ﭤ ﺍﻭﺍﺋﻞ ۾ ﭘﭥﺮ ﺟﻲ‬ ‫ﻬﺎ ﻳﻦ ﺳﺎﻥ ﮐﻮﮐﻠﻮ ﻨﺪﺍ ﻫﺌﺎ ۽ ﺍﻥ ﮐﻲ ﮐﻬﺮﻱ ﭘﭥﺮ ﺳﺎﻥ ﻟﺴﻮ ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﺟﻴﺌﻦ ﻣﺎﮢﻬﻮ‬

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‫ﺍﻥ ﭔﻴ ﻱ َء ۾ ﻭﻳﻬﻲ ﺳﻮﻻﺋﻲ ﺳﺎﻥ ﺷ ﺎﺭ ﺮﻱ ﺳﮕﻬﻲ ﻳﺎ ﺩﺭﻳﺎﻫﻦ ۽ ﮂﻧﮃﻥ ﺭﺳﺘﻲ ﻫ‬ ‫ﻋﻼﺋﻘﻲ ﮐﺎﻥ ﭔﺌﻲ ﻋﻼﺋﻘﻲ ۾ ﻭﭸﻲ ﺳﮕﻬﻲ‪(11).‬‬ ‫ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻮ ﭘﺘﻮ ﭘﻮﮠ ﮐﺎﻥ ﺍﮖ ﺩﻧﻴﺎ ﻭﺍﺭﻥ ﺟﻲ ﻧﻈﺮ ۾ ﺗﻪ ﭘﻬﺮﻳﻦ ﺟﻬﺎﺯ ﺭﺍﻧﻲ ﺟﻮ‬ ‫ﻓﻦ ﻓﻨﻴﻘﻲ ﻗﻮﻡ ﺍﻳﺠﺎﺩ ﻴﻮ‪ .‬ﺟﻦ ﮐﻲ ﻨﻌﺎﻧﻲ ﺑﻪ ﺳ ﻳﻮ ﻭﻳﻨﺪﻭ ﻫﻮ‪ .‬ﺳﻨﺪﻥ ﻣﻠ ﻨﻌﺎﻥ‬ ‫)ﻓﻨﻴﺸﻴﺎ( ﺷﺎﻡ ۽ ﻓﻠﺴﻄﻴﻦ ﺟﻲ ﻨﺎﺭﻱ ﻭﺍﺭﻭ ﻣﻠ ﻫﻮ‪ .‬ﺟﻨﻬﻦ ۾ ﻫﺎﮢﻲ ﺷﺎﻡ‪ ،‬ﻟﺒﻨﺎﻥ ۽‬ ‫ﺍﺳﺮﺍﺋﻴﻞ ﺟﺎ ﻣﻠ ﺍﭼﻲ ﻭﭸﻦ ﭤﺎ‪(12).‬‬ ‫ﭘﺮ ﺟ ﻫﻦ ﺳﻨﮅ ۾ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺟﻮﻥ ﮐﻮ ﺎﻳﻮﻥ ﭤﻴﻮﻥ ۽ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﭘﻨﻬﻨﺠﻲ‬ ‫ﻋﺠﺎﺋﺒﺎﺕ ﺳﺎﻥ ﻇﺎﻫﺮ ﭤﻲ ﺗﻪ ﻣﺎﻫﺮﻥ ﮐﻲ ﺍﻥ ﭘﺮﺍﮢﻲ ﺭﺍ ِء ﮐﻲ ﺗﺒﺪﻳﻞ ﺮﮢﻮ ﭘﻴﻮ‪ .‬ﮀﻮ ﺟﻮ‬ ‫ﻓﻨﻴﺸﻴﺎ ﮐﺎﻥ ﮔﻬﮣﻮ ﺍﮖ ﺟﻬﺎﺯ ﺭﺍﻧﻲ َء ﺟﻲ ﻓﻦ ﺟﻮ ﭘﺘﻮ ﺳﻨﮅ ۾ ﭘﻮﻱ ﭤﻮ‪ .‬ﺟﻬﺎﺯ ﺭﺍﻧﻲ َء ﺟﻮ ﻓﻦ‬ ‫ﺳﻨﮅ ۾ ﻓﻨﻴﻘﻲ ﻗﻮﻡ ﮐﺎﻥ ﺑﻪ ﮔﻬﮣﻮ ﺍﮖ ﻫﺘﻲ ﻣﻮﺟﻮﺩ ﻫﻮ‪ .‬ﺟﺪﻳﺪ ﺗﺤﻘﻴﻖ ﺗﻪ ﺍﻳﺘﺮﻱ ﻗﺪﺭ ﺛﺎﺑﺖ‬ ‫ﻴﻮ ﺁﻫﻲ ﺗﻪ ﺧﻮﺩ ﻓﻨﻴﺸﻴﻦ ﻟﻮ ﻫﺘﺎﻥ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﻣﺎﻥ ﺋﻲ ﻨﻌﺎﻥ ﻭﻳﺎ ۽ ﺍﺗﻲ ﻭﭸﻲ ﺗﻬﺬﻳﺐ‬ ‫۽ ﺗﻤﺪﻥ ﺟﻮ ﺑﻨﻴﺎﺩ ﻭﮄﻭ‪ .‬ﺍﻫﻲ ﻫﺘﺎﻥ ﺟﺎ ﺋﻲ ﻟﻮ ﻫﺌﺎ ﺟﻦ ﻨﻌﺎﻥ ۾ ﻓﻦ ﺟﻬﺎﺯ ﺭﺍﻧﻲ َء ﮐﻲ‬ ‫ﻋﺮﻭﺝ ﺗﻲ ﺭﺳﺎﻳﻮ‪ .‬ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺟﻮ ﻣﺎﻫﺮ ﺍ ﺮ ﻫﺎﻝ ﭔﮅﺍﺋﻲ ﭤﻮ ﺗﻪ ﺳﻨﮅﻱ ﻣﺎﮢﻬﻮ ﻓﻦ ﺟﻬﺎﺯ‬ ‫ﺭﺍﻧﻲ َء ۾ ﭜ ﻫﺌﺎ ۽ ﺳﻨﺪﻥ ﻭﺍﭘﺎﺭ ﮐﮡ ۾ ﺩﮐﻦ ۽ ﺳﻴﻠﻮﻥ‪ ،‬ﺍﻭﭜﺮ ۾ ﻫﻨﺪ ۽ ﭼﻴﻦ‪ ،‬ﺍﻭﻟﻬﻪ ۾‬ ‫ﺍﻳﺮﺍﻥ‪ ،‬ﻋﺮﺍﻕ‪ ،‬ﻳﻤﻦ ۽ ﻣﺼﺮ ﺗﺎﺋﻴﻦ ﭘﮑ ﻳﻞ ﻫﻮ‪ .‬ﺍﻥ ﮘﺎﻟﻬﻪ ﺟﻲ ﺗﺼﺪﻳﻖ ﺑﺎﺑﻞ ۽ ﻧﻴﻨﻮﺍ ﺟﻲ‬ ‫ﺘﺒﻦ ۾ ﻣﻠﻲ ﭤﻲ‪ .‬ﺟﻦ ۾ ﺳﻨﮅﻭ ۽ ﺳﻤﻴﺮ ﺟﻮ ﭘﺎﮠ ۾ ﮔﻬﺎ ﻮ ﺳﭕﻨﮅ ﭔﮅﺍﻳﻮ ﻭﻳﻮ ﺁﻫﻲ‪(13) .‬‬ ‫ﺳﻨﮅﻳﻦ ﺟﻲ ﺟﻬﺎﺯ ﺭﺍﻧﻲ َء ﺟﻮ ﭔﻴﻮ ﺛﺒﻮﺕ ﺍﻫﻮ ﻣﻠﻴﻮ ﺁﻫﻲ ﺗﻪ ﺳﻨﮅ ﺟﺎ ﻣﺎﮢﻬﻮ ﺳﻤﻴﺮ‬ ‫۾ ﺟ ﻫﻦ ﭘﻬﺘﺎ ﺗﻪ ﺍﺗﺎﻥ ﺟﻲ ﻣﺎﮢﻬﻦ‪ ،‬ﺟﻦ ﺍﮖ ﻫﻦ ﺟﻬﺎﺯ ﻮﻧﻪ ﭠﺎ ﻫﺌﺎ ۽ ﻧﻪ ﻭﺭﻱ ﺳﺎﻣﻮﻧ ﻱ‬ ‫ﺳﻔﺮ ﮐﺎﻥ ﻭﺍﻗﻒ ﻫﺌﺎ‪ ،‬ﺗﻦ ﺟﻬﺎﺯﻥ ۾ ﭼ ﻫﻲ ﺁﻳﻞ ﻧﻮﻥ ﻣﺎﮢﻬﻦ ﮐﻲ ‘ﺍﻭﺋﻨﺲ’ ﺳ ﮠ ﺷﺮﻭﻉ‬ ‫ﻴﻮ‪ .‬ﺍﻭﺋﻨﺲ ﺍﻧﻬﻦ ﺭﺍ ﺎﺳﻦ ﮐﻲ ﮀﺌﺒﻮ ﺁﻫﻲ‪ ،‬ﺟﻴ ﻲ ﺧﺸ ﻲ َء ﺗﻲ ﺑﻪ ﻫﻠﻲ ﺳﮕﻬﻦ ۽‬ ‫ﭘﺎﮢﻲ َء ﺗﻲ ﺑﻪ ﺗﺮﻱ ﺳﮕﻬﻦ‪ .‬ﺍﻫﻲ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﺎ ﺑﺎﺷﻨﺪﺍ ﺋﻲ ﻫﺌﺎ‪ ،‬ﺟﻴ ﻲ ﺳﻤﻨ ﺟﻲ ﺧﻮﻓﺎﺋﺘﻲ‬ ‫ﻣﺴﺎﻓﺮﻱ ﻃﺌﻪ ﺮﻱ ﺑﺎﺑﻞ ﭘﻬﺘﺎ‪ .‬۽ ﺑﺎﺑﻞ ۾ ﻭﭸﻲ ﺭﻫﺎﺋﺶ ﺍﺧﺘﻴﺎﺭ ﺌﻲ‪ .‬ﺑﺎﺑﻞ ﺟﻲ ﺘﺒﻦ ۾‬ ‫ﺍﻭﺋﻨﺲ ﺟﻮ ﻣﭥﻴﻮﻥ ﮄ ﻣﺎﮢﻬﻮ َء ﺟﻮ ۽ ﻫﻴﭡﻴﻮﻥ ﮄ ﻣﮁﻲ َء ﺟﻮ ﭔﮅﺍﻳﻮ ﻭﻳﻮ ﺁﻫﻲ‪ (14) .‬ﺑﺎﺑﻞ ۾‬ ‫ﺟ ﻫﻦ ﺳﻨﮅﻱ ﻣﺎﮢﻬﻮ ﺟﻬﺎﺯﻥ ۾ ﭘﻬﺘﺎ ﺗﻪ ﭘﻬﺮﻳﻮﻥ ﭜﻴﺮﻭ ﺳﻤﻨ ﺭﺳﺘﻲ ﺍﻳﻨﺪ ﻣﺎﮢﻬﻦ ﮐﻲ ﺳﻲ‬ ‫ﺑﺎﺑﻞ ﻭﺍﺳﻲ ﺗﻌﺠﺐ ۾ ﭘﺌﺠﻲ ﻭﻳﺎ ۽ ﻫﻨﻦ ﺍﻧﻬﻦ ﮐﻲ ﻋﺠﻴﺐ ۽ ﻏﺮﻳﺐ ﻣﺨﻠﻮﻕ ﺳﻤﺠﻬﻲ ﮐﻴﻦ‬ ‫ﺍﻫ ﻱ ﺭﺍ ﺎﺱ ﺳﺎﻥ ﺗﺸﺒﻴﻬﻪ ﻧﻲ ۽ ﺍﻧﻬﻦ ﺟﻮ ﭘﻨﻬﻨﺠﻦ ﺘﺒﻦ ۾ ﻋﺠﻴﺐ ﻃﺮﻳﻘﻲ ﺳﺎﻥ ﺫ ﺮ‬ ‫ﻴﻮ‪ .‬ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﮐﺎﻥ ﺁﻳﻞ ﻣﺎﮢﻬﻦ ﮐﻲ ﮘﭽﻲ َء ﮐﺎﻥ ﭘﻴﺮﻥ ﺗﺎﺋﻴﻦ ﻋﺠﻴﺐ ﭘﻮﺷﺎ ۾ ﺳﻲ‬ ‫ﻫﻨﻦ ﻣﮁﻲ َء ﺳﺎﻥ ﺗﺸﺒﻴﻬﻪ ﻧﻲ‪.‬‬ ‫ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﺩﻭﺭ ۾ ﻣ ﺮﺍﻥ ﺟﻲ ﺳﺎﻣﻮﻧ ﻱ ﻨﺎﺭﻱ ﺗﻲ ﺩﺷﺖ ﻧﺪﻱ َء ﺟﻲ‬ ‫ﻭﺍﺩﻱ َء ۾ “ﺳﺘ ﮕﻴﻦ ﺩﺭ” ۽ ﺷﺎﺩﻱ ﺮﻭﻧ ﻱ َء ﺟﻲ ﻣﺎﭤﺮ ۾ “ﺳﺘ ﮕﻴﻦ ﻮﻫﻪ” ﺳﻨﮅ ۽‬ ‫ﻋﺮﺍﻕ ﻭﭺ ۾ ﺟﻬﺎﺯ ﺭﺍﻧﻲ َء ﺟﺎ ﭔﻪ ﻭ ﺍ ﻣﺮ ﺰ ﻫﺌﺎ‪ .‬ﺟﺘﻲ ﺳﺎﻣﻮﻧ ﻱ ﺟﻬﺎﺯ ﻟﻨﮕﺮ ﻫﮣﻨﺪﺍ‬ ‫ﻫﺌﺎ‪ (15).‬ﺳﺎﮘﺌﻲ ﺋﻲ ﻭﻗﺖ ﮐﻨﭝﺎﺕ ﺟﻲ ﻧﺎﺭ ﺟﻲ ﻨﺎﺭﻱ ﺗﻲ ﻟﻮﭤﻞ ﻧﺎﻟﻲ ﺷﻬﺮ ﺟﻲ ﮐﻮ ﺎﺋﻲ‬ ‫ﻣﺎﻥ ﺳﺎﻣﻮﻧ ﻱ ﺟﻬﺎﺯﻥ ﭠﺎﻫﮡ ﺟﻲ ﻫ ﮔﻮﺩﻱ ﻣﻠﻲ ﺁﻫﻲ‪ ،‬ﺟﻴ ﺎ ﺳﭵﻲ ﭘ ﻴﻦ ﺳﺮﻥ ﺟﻲ‬ ‫ﭠﻬﻴﻞ ﺁﻫﻲ‪(16) .‬‬

‫ﻭﺍﭘﺎﺭ‪:‬‬

‫ﻣﺴ ﺮ ﭘﮕ ﻟﮑﻲ ﭤﻮ ﺗﻪ؛ “ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ۽ ﻫﻦ ﻋﻼﺋﻘﻲ ﺟﻲ ﭔﻴﻦ ﺷﻬﺮﻥ ۾‬ ‫ﻳ ﺴﺎﻧﻴﺖ ۽ ﻫ ﺟﻬ ﺍﺋﻲ ﺟﻴﺌﻦ ﭘ ﻴﻮﻥ ﺳﺮﻭﻥ‪ ،‬ﺑﺮﺗﻦ ﻫ ﺟﻬ ﺍ ۽ ﻣﻌﻴﺎﺭﻱ‪ ،‬ﻫﺮ ﺟﮙﻬﻪ‬ ‫ﺗﻲ ﻫ ﺋﻲ ﺭﺳﻢ ﺍﻟﺨﻂ ﻣﺎﻥ ﺍﻧﺪﺍﺯﻭ ﻟﮙﺎﺋﻲ ﺳﮕﻬﺠﻲ ﭤﻮ ﺗﻪ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺗﻲ ﻭﺍﭘﺎﺭﻱ‬

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‫ﻃﺒﻘﻮ ﺣﺎﻭﻱ ﻫﻴﻮ‪ .‬ﺟﻴ ﻮ ﺳﻤﻨ ﭘﺎﺭ ﺟﻲ ﻭﺭﺍﻫﻦ ﻳﻬﻦ ﺍﻧﻬﻦ ﭘﻨﻬﻨﺠﻮ ﻣﺎﻝ ﻭ ﮣﮡ ﻭﻳﻨﺪﻭ‬ ‫ﻫﻮ ۽ ﺍﻥ ﻭﺍﭘﺎﺭ ﺟﻲ ﺧﺎﻃﺮ ﻫﻨﻦ ﻣﻠ ﺍﻧﺪﺭ ﻫﺮ ﺟﮙﻬﻪ ﺗﻲ ﺭﺳﺘﺎ ۽ ﺳﭡﺎ ﺷﻬﺮ ﺗﻌﻤﻴﺮ ﺮﺍﻳﺎ ۽‬ ‫ﭔﺎﻫﺮﻳﻦ ﻣﻠ ﻦ ۾ ﭘﻨﻬﻨﺠﻮﻥ ﻮﭠﻴﻮﻥ ﻗﺎﺋﻢ ﻴﻮﻥ‪(17) ”.‬‬ ‫ﺑﺎﺑﻞ ۽ ﻧﻴﻨﻮﺍ ﺟﻲ ﺘﺒﻦ ۾ ﺳﻨﮅ ﺟﻲ ﺷﺮﺑﺘﻲ ﻣﻠﻤﻞ ﺟﻮ ﺫ ﺮ ﻴﻮ ﻭﻳﻮ ﺁﻫﻲ‪.‬‬ ‫ﺟﻨﻬﻦ ﮐﻲ ‘ﺳﻨﮅﻭ’ ﺳ ﻳﻮ ﻭﻳﻨﺪﻭ ﻫﻮ‪ .‬ﺍﻥ ﻣﺎﻥ ﺧﺒﺮ ﭘﻮﻱ ﭤﻲ ﺗﻪ ﺳﻨﮅ ﺟﺎ ﻫﻨﺮﻣﻨﺪ ﻣﻠﻤﻞ ﺟﻮ‬ ‫ﭙ ﻭ ﺗﻴﺎﺭ ﺮﻱ ﭘﺮ ﻳﻬﻪ ۾ ﻭ ﺮﻭ ﺮﻱ ﻧﺎﮢﻮ ﻤﺎﺋﻴﻨﺪﺍ ﻫﺌﺎ‪ ،‬ﻳﺎ ﺍﻥ ﺟﻲ ﺑﺪﻟﻲ ﺍﺗﺎﻥ ﺷﻴﻮﻥ‬ ‫ﺧﺮﻳﺪ ﺮﻱ ﻫﺘﻲ ﺁﮢﻴﻨﺪﺍ ﻫﺌﺎ‪ .‬ﺳﻨﮅ ﺟﺎ ﺭﻫﻮﺍﺳﻲ ﺑﺎﺑﻞ ۽ ﻧﻴﻨﻮﺍ ﺍﻧﻬﻦ ﻣﺼﺎﻟﺤﻮ‪ ،‬ﺳﺮﻫﺎﮠ‪،‬‬ ‫ﻧﺎﺭﻳﻞ ۽ ﻧﻴﺮ ﭘﮡ ﮐﮣﻲ ﻭﻳﻨﺪﺍ ﻫﺌﺎ‪(18) .‬‬ ‫ﺌﻠﻴﻔﻮﺭﻧﻴﺎ ﻳﻮﻧﻴﻮﺭﺳ ﻲ ﺁﻣﺮﻳ ﺎ ﺟﻲ ﻣﺎﻫﺮ ﺟﻮﻧﺎﭤﻦ ﻣﺎﺭ ﺗﺤﻘﻴﻖ ﺑﻌﺪ ﺛﺎﺑﺖ‬ ‫ﻴﻮ ﺁﻫﻲ ﺗﻪ ﺳﻨﮅ ﺟﺎ ﺭﻫﻮﺍﺳﻲ ﻣﻮﻫﻦ ﺟﻮ ﺩ ﻭ ﻭﺍﺭﻱ ﺩﻭﺭ ۾ ﺍﻓﻐﺎﻧﺴﺘﺎﻥ‪ ،‬ﻣﻴﺴﻮﭘﻮ ﻴﻤﻴﺎ ۽‬ ‫ﺍﻳﺮﺍﻥ ﺳﺎﻥ ﻮ ﻥ ۽ ﺳﭙﻦ ﺟﻮ ﻭﺍﭘﺎﺭ ﺳﻤﻨ ﺭﺳﺘﻲ ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ‬ ‫ﺭﻫﻮﺍﺳﻴﻦ ﺍﻥ ﻭﺍﭘﺎﺭ ﮐﻲ ﺎﻓﻲ ﺯﻭﺭ ﻭﭠﺎﻳﻮ‪ .‬ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻣﺎﻥ ﺍﻫ ﻱ ﺳﭗ ﻣﻠﻲ ﺁﻫﻲ ۽‬ ‫ﺍﻫ ﻳﻮﻥ ﺳﭙﻮﻥ ﻣ ﺮﺍﻥ ۽ ﺳﺒﻲ ﺟﻲ ﻋﻼﺋﻘﻲ ﻣﺎﻥ ﭘﮡ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ .‬ﻣ ﺮﺍﻥ ﺟﻲ ﻋﻼﺋﻘﻲ‬ ‫ﻣﺎﻥ ﮐﻮ ﺎﺋﻲ ﺩﻭﺭﺍﻥ ﻫﭣ ﺁﻳﻞ ‪ 6‬ﻫﺰﺍﺭ ﺳﺎﻝ ﭘﺮﺍﮢﻮ ﻫﺎﺭ ﺟﻴ ﻮ ﺳﭙﻦ ﺟﻮ ﭠﻬﻴﻞ ﺁﻫﻲ‪ ،‬ﺍﻥ ﮘﺎﻟﻬﻪ‬ ‫ﺟﻲ ﺛﺎﺑﺘﻲ ﺋﻲ ﭤﻮ ﺗﻪ ﻫﺘﻲ ﺍﻫﻮ ﻭﺍﭘﺎﺭ ۽ ﺻﻨﻌﺘﻲ ﺷﻴﻦ ﺟﻲ ﭔﻴﻦ ﻣﻠ ﻦ ﺳﺎﻥ ﻣ ﺎﺳ ﺎ ﻋﺮﻭﺝ‬ ‫ﺗﻲ ﻫﺌﻲ‪(19).‬‬ ‫ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﺩﻭﺭ ۾ ﺳﻨﮅ ﻣﺎﻥ ﻣﻠﻤﻞ ﮐﺎﻥ ﺳﻮﺍ ِء ﻧﻴﺮ ۽ ﺩﻭﺍﺋﻮﻥ ﺑﻪ ﭔﻴﻦ ﻣﻠ ﻦ‬ ‫ﺍﻧﻬﻦ ﻣﻮ ﻠﻴﻮﻥ ﻭﻳﻨﺪﻳﻮﻥ ﻫﻴﻮﻥ‪ .‬ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻣﺎﻥ ﺎﺭﻱ ﺭﻧﮓ ﺟﻮ ﺳﻼﺟﻴﺖ ۽‬ ‫ﭰﺎ ﻫﻲ ﺟﺎ ﺳﻨﮛ ﺑﻪ ﻫﭣ ﻴﺎ ﻭﻳﺎ ﺁﻫﻦ‪ .‬ﺳﻨﮅ ﺟﺎ ﺑﺎﻧﺪﺭ‪ ،‬ﻣﻮﺭ ۽ ﻋﺎﺝ ﺑﻴﺖ ﺍﻟﻤﻘﺪﺱ ﺗﺎﺋﻴﻦ‬ ‫ﻫﺘﺎﻥ ﺟﺎ ﻭﺍﭘﺎﺭﻱ ﮐﮣﻲ ﻭﻳﻨﺪﺍ ﻫﺌﺎ‪(20) .‬‬

‫ﻭﺍﭘﺎﺭ ﻻ ِء ﭘﺮ ﻳﻬﻪ ﻭﻳﻨﺪ ﺷﻴﻮﻥ‬ ‫ﻮ ﻳﺠﻲ ﻣﺎﻥ ‪ 3000‬ﻕ ﻡ ۾ ﺳﻮ ﻲ ﭙ ﻭ‪ ،‬ﺎﭞ ۽ ﻣﻴﻨﺪﻱ ﻣﻴﺴﻮﭘﻮ ﻴﻤﺎ‬ ‫ﻣﻮ ﻠﻲ ﻭﻳﻨﺪﻱ ﻫﺌﻲ‪ .‬ﻣﺼﺮ ﺟﺎ ﻓﺮﻋﻮﻥ ﺳﻨﮅ ﺟﻲ ﻣﻴﻨﺪﻱ ﻫﭥﻦ ۽ ﭘﻴﺮﻥ ﮐﻲ ﻟﮙﺎﺋﻴﻨﺪﺍ ﻫﺌﺎ‪.‬‬ ‫ﺟﻨﻬﻦ ﺟﻮﻥ ﺛﺎﺑﺘﻴﻮﻥ ﻣﺼﺮ ﺟﻲ ﻗﺪﻳﻢ ﻣﻤﻴﻦ ﻣﺎﻥ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪(21) .‬‬ ‫ﻫﻨﺪﻭﺍﺯﻡ ﺘﺎﺏ ﺟﻮ ﻣﺼﻨﻒ ﻲ ﺍﻳﻢ ﺳﻴﻦ ﭴﺎﮢﺎﺋﻲ ﭤﻮ ﺗﻪ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﺳﭝﻴﺘﺎ‬ ‫ﺟﻮ ﺑﻨﻴﺎﺩ ﻭﺟﻬﻨﺪ ﻥ ﮐﻲ ﭼﺎﻧﺪﻱ‪ ،‬ﺎﻣﻲ‪ ،‬ﺟﺴﺖ ۽ ﭘﺘﻞ ﺟﻲ ﺍﺳﺘﻌﻤﺎﻝ ﺮﮠ ﺟﻲ ﭴﺎﮠ ﻫﺌﻲ ۽‬ ‫ﻫﻮ ﻟﮑﮡ ﭘ ﻫﮡ ﭴﺎﮢﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻭ ﻦ ﻭﺍﭘﺎﺭﻱ ﻃﺒﻘﻮ ﻫﻮ ۽ ﻫﻮ ﻦ ﻫﻨﺮﻥ ۽ ﺎﺭﻳﮕﺮﻱ َء ۾ ﺗﻤﺎﻡ‬ ‫ﻫﻮﺷﻴﺎﺭ ﻫﺌﺎ‪ .‬ﺍﻥ ﺋﻲ ﻭﻗﺖ ۾ ﭼﺎﻧﻬﻮﻥ ﺟﻮ ﺩ ﻭ “ﺯﻳﻮﺭﻥ ﺟﻮ ﺷﻬﺮ” ﺳ ﻳﻮ ﻭﻳﻨﺪﻭ ﻫﻮ‪ .‬ﺯﻳﻮﺭ‬ ‫ﺳﻮﻥ‪ ،‬ﭼﺎﻧﺪﻱ‪ ،‬ﺎﻣﻲ ۽ ﭔﻴﻦ ﺍﺗﻦ ﻣﺎﻥ ﭠﺎﻫﻴﺎ ﻭﻳﻨﺪﺍ ﻫﺌﺎ‪.‬‬ ‫ﺟﭙﺎﻥ ﺟﻲ ﻣﺎﻫﺮﻥ ﺟﻲ ﻫ ﻴﻢ ﻃﺮﻓﺎﻥ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﻗﺪﻳﻢ ﻣﺎﮘﻦ‪ ،‬ﺩﺭﻳﺎﻫﻲ‬ ‫ﻭﻫ ﺮﻥ ۽ ﺳﺎﻣﻮﻧ ﻱ ﻨﺎﺭﻱ ﺗﻲ ﺁﺑﺎﺩ ﻭﺳﻨﺪﻳﻦ ﺗﻲ ‪ 5‬ﺳﺎﻝ ﺗﺤﻘﻴﻖ ﺌﻲ ﻭﺋﻲ‪ .‬ﻮﻳﻮ ﻮ‬ ‫ﺟﻲ ﺭﻳﺴﺮﭺ ﺍﻧﺴ ﻴ ﻴﻮ ﻓﺎﺭ ﻫﻴﻮﻣﻨ ﻲ ﺍﻳﻨ ﻧﻴﭽﺮ ‪(Research Institute for‬‬ ‫)‪ Humanity and Nature, Kyoto‬ﺟﻲ ﭘﺮﻭﻓﻴﺴﺮ ﺍﻳﻤﻴﺮﻳ ﺲ ﺗﻮﺷﺎ ﻲ ﺍﻭﺳﺎ ﺍ‬ ‫)‪ (Professor Emeritus Toshiki Osada‬ﺟﻲ ﺳﺮﺑﺮﺍﻫﻲ ۾ ﻣﺎﻫﺮﻥ ﺟﻲ ﻫﻦ‬ ‫ﻴﻢ ۾ ﻣﺨﺘﻠﻒ ﻣﻠ ﻦ ﺟﺎ ‪ 40‬ﻣﺤﻘﻖ ۽ ﺳﺎﺋﻨﺴﺪﺍﻥ ﺷﺎﻣﻞ ﻫﺌﺎ‪ .‬ﺟﭙﺎﻥ ﺟﻲ ﻫﻦ ﻴﻢ ﻃﺮﻓﺎﻥ‬

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‫ﺍﻧ ﻳﺎ ۾ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ‪ 2‬ﻗﺪﻳﻢ ﻣﺎﮘﻦ ﺟﻲ ﮐﻮ ﺎﺋﻲ ﺌﻲ ﻭﺋﻲ‪ .‬ﻫﻦ ﻴﻢ‬ ‫ﻃﺮﻓﺎﻥ ﮐﻮﺟﻨﺎ ﺑﻌﺪ ﭔﮅﺍﻳﻮ ﻭﻳﻮ ﺗﻪ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﺷﻬﺮﻥ ﺟﻮ ﭘﺎﮠ ۾ ﻭﺍﭘﺎﺭﻱ ﻧﻴ ﻭﺭ‬ ‫ﻣﻮﺟﻮﺩ ﻫﻴﻮ‪ .‬ﺍﻥ ﻧﻴ ﻭﺭ ﻳﺎ ﮘﺎﻧﺪﺍﭘﻲ ﺳﺒﺐ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﺭﻫﻮﺍﺳﻴﻦ ﻭﭺ ۾ ﮔﻬﮡ‬ ‫ﺛﻘﺎﻓﺘﻲ ۽ ﮔﻬﮡ ﻟﺴﺎﻧﻲ ﺗﻬﺬﻳﺐ ﺟﻨﻢ ﻭﺭﺗﻮ‪ .‬ﺍﻥ ﮐﺎﻥ ﺍﮖ ﺍﻫﻮ ﺧﻴﺎﻝ ﻴﻮ ﻭﻳﻨﺪﻭ ﻫﻮ ﺗﻪ ﺳﻨﮅﻭ‬ ‫ﺳﭝﻴﺘﺎ ﺟﺎ ﺷﻬﺮ ﻨﻬﻦ ﻫ ﻣﺮ ﺰﻱ ﺍﭤﺎﺭ ﻲ ﺟﻲ ﺍﺛﺮ ﻫﻴﭟ ﻫﻴﺎ‪ .‬ﭘﺮﻭﻓﻴﺴﺮ ﺍﻭﺳﺎ ﺍ ﻣﻮﺟﺐ‬ ‫ﺍﻥ ﺩﻭﺭ ۾ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﻣﺨﺘﻠﻒ ﻣﻘﺎﻣﻲ ﺑﺮﺍﺩﺭﻳﻦ ۾ ﻭﺍﭘﺎﺭ ﺭﺳﺘﻲ ﻫ ﻣﻀﺒﻮﻁ ﻧﻪ ﭘﺮ‬ ‫ﮂﻟﻲ ﻗﺴﻢ ﺟﻮ ﺳﻴﺎﺳﻲ ۽ ﺍﻧﺘﻈﺎﻣﻲ ﮘﺎﻧ ﺍﭘﻮ ﻣﻮﺟﻮﺩ ﻫﻮ‪ .‬ﺟﭙﺎﻧﻲ ﻣﺎﻫﺮﻥ ﺟﻲ ﻫﻦ ﻴﻢ ﻃﺮﻓﺎﻥ‬ ‫ﭤﻴﻞ ﺗﺤﻘﻴﻖ )‪ (22‬ﻣﻮﺟﺐ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﻭﺍﺭﺛﻦ ﺟﻲ ﺭﻳﺎﺳﺖ ﻣﻀﺒﻮﻁ ﻣﺮ ﺰﻳﺖ ﺟﻲ ﺑﻨﻴﺎﺩ‬ ‫ﺗﻲ ﻗﺎﺋﻢ ﻧﻪ ﻫﺌﻲ ﭘﺮ ﺍﻧﻬﻦ ۾ ﻫ ﭔﺌﻲ ﺟﻲ ﺛﻘﺎﻓﺖ‪ ،‬ﭔﻮﻟﻲ ۽ ﻣﻔﺎﺩﻥ ﺟﻲ ﺍﺣﺘﺮﺍﻡ ﺟﻲ ﺑﻨﻴﺎﺩ‬ ‫ﺗﻲ ﻻﮘﺎﭘﺎ ﻗﺎﺋﻢ ﻫﺌﺎ‪.‬‬ ‫ﺟﭙﺎﻧﻲ ﻣﺤﻘﻘﻦ ﻣﻮﺟﺐ ﺍﻥ ﻭﻗﺖ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﺎ ﭔﻪ ﻳﻌﻨﻲ ﻣﻮﻫﻦ ﺟﻮ ﺩ ﻭ ۽ ﻫ ﺍﭘﺎ‬ ‫ﺍﻫﻢ ﻣﺮ ﺰ ﻧﻪ ﻫﻴﺎ ﭘﺮ ‪ 5‬ﻣﺮ ﺰﻱ ﺷﻬﺮ ﻫﺌﺎ‪ .‬ﺟﻦ ۾ ﻣﻮﺟﻮﺩﻩ ﭘﺎ ﺴﺘﺎﻥ ۾ ﮔﻨﻮﻳﺮﻭﺍﻻ‪ ،‬ﺍﻧ ﻳﺎ‬ ‫ﺟﻲ ﺭﻳﺎﺳﺖ ﮔﺠﺮﺍﺕ ﺟﻲ ﺿﻠﻌﻲ ﭿ ۾ ﮂﻭﻻ ﻭﻳﺮﺍ ۽ ﻫﺮﻳﺎﻧﺎ ﺭﻳﺎﺳﺖ ﺟﻲ ﻫﺴﺎﺭ ﺿﻠﻌﻲ ۾‬ ‫ﺭﺍﮐﻲ ﮘ ﻫﻲ ﺑﻪ ﺍﻫﻢ ﺷﻬﺮﻱ ﻣﺮ ﺰ ﻫﻴﺎ‪ .‬ﺟﭙﺎﻥ ﺟﻲ ﻫﻮﺳﻲ ﻳﻮﻧﻴﻮﺭﺳ ﻲ ‪(Hosei‬‬ ‫)‪ University‬ﺟﻲ ﻓﺰﻳ ﻞ ﺟﺎﮔﺮﺍﻓﻲ ﺟﻲ ﻣﺎﻫﺮ ﭘﺮﻭﻓﻴﺴﺮ ﻫﺪﻳﺎ ﻲ ﻣﺎﺋﻴﻤﻮ ﻮ‬ ‫)‪ (Hideaki Maemok‬ﻣﻮﺟﺐ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﺎ ﻗﺪﻳﻢ ﻣﺎﮖ ﺷﻬﺮ ۽ ﻭﺳﻨﺪﻳﻮﻥ ﺭﮘﻮ‬ ‫ﻭ ﻥ ﺩﺭﻳﺎﻫﻦ ﺟﻲ ﻨﺎﺭﻥ ﺗﻲ ﺁﺑﺎﺩ ﻧﻪ ﻫﻴﻮﻥ‪ ،‬ﭘﺮ ﺍﻥ ﻭﻗﺖ ﻣﻮﺟﻮﺩ ﭔﻴﻦ ﭘﺎﮢﻲ ﺟﻲ ﻧﻨﮃﻥ ﻧﻨﮃﻥ‬ ‫ﻭﻫ ﺮﻥ ﺟﻲ ﭜﺮﺳﺎﻥ ﺑﻪ ﺁﺑﺎﺩ ﻫﻴﻮﻥ‪ ،‬ﺟﻴ ﻲ ﻫﻦ ﻭﻗﺖ ﭘﻨﻬﻨﺠﻮ ﻭﺟﻮﺩ ﻭﭸﺎﺋﻲ ﻭﻳﭡﺎ ﺁﻫﻦ‪ .‬ﮂﻭﻻ‬ ‫ﻭﻳﺮﺍ ﻣﺎﻥ ﺍﻫ ﻳﻮﻥ ﺛﺎﺑﺘﻴﻮﻥ ﻣﻠﻴﻮﻥ ﺁﻫﻦ ﺗﻪ ﻫﻦ ﺷﻬﺮ ﺭﺳﺘﻲ ﺳﺎﻣﻮﻧ ﻱ ﻭﺍﭘﺎﺭ ﭤﻴﻨﺪﻭ ﻫﻮ‪ .‬ﮂﻭﻻ‬ ‫ﻭﻳﺮﺍ ﺟﺎ ﺭﻫﻮﺍﺳﻲ ﻋﺮﺍﻕ ﺟﻲ ﺷﻬﺮ ﻣﻴﺴﻮﭘﻮ ﻴﻤﺎ ﺳﺎﻥ ﻭﺍﭘﺎﺭ ﻨﺪﺍ ﻫﺌﺎ‪ (23) .‬ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﺎ‬ ‫ﺎﻓﻲ ﻣﺎﮖ ﻧﻪ ﺭﮘﻮ ﺩﺭﻳﺎﻫﻦ ﭘﺮ ﺳﺎﻣﻮﻧ ﻱ ﻨﺎﺭﻱ ﭜﺮﺳﺎﻥ ﺑﻪ ﻫﻮﻧﺪﺍ ﻫﺌﺎ‪ .‬ﺍﻥ ﻭﻗﺖ ﺳﻤﻨ‬ ‫ﺟﻮﻥ ﮀﻮﻟﻴﻮﻥ ﮂﻭﻻ ﻭﻳﺮﺍ ﺷﻬﺮ ﺳﺎﻥ ﺮﺍﺋﺒﻴﻮﻥ ﻫﻴﻮﻥ‪.‬‬ ‫ﻣﻮﻫﻦ ﺟﻮ ﺩ ﻭ ﻫ ﻭﺍﭘﺎﺭﻱ ﻣﻨ ﻱ ﻫﺌﻲ‪ .‬ﻫﺘﺎﻥ ﻭﻳﺠﻬﻦ ﻋﻼﺋﻘﻦ ﮐﺎﻥ ﺳﻮﺍ ِء‬ ‫ﻭﺭﺍﻫﻦ ﻳﻬﻦ ﺍﻧﻬﻦ ﻭﺍﭘﺎﺭ ﭘﮡ ﻴﻮ ﻭﻳﻨﺪﻭ ﻫﻮ‪ .‬ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ۽ ﻫ ﺍﭘﺎ ﻣﺎﻥ ﻻﺗﻌﺪﺍﺩ ﺑﻴﻞ‬ ‫ﮔﺎ ﻳﻦ ﺟﺎ ﺁﺛﺎﺭ ﻣﻠﻴﺎ ﺁﻫﻦ‪ ،‬ﺟﻦ ﻣﺎﻥ ﺍﻧﺪﺍﺯﻭ ﭤﺌﻲ ﭤﻮ ﺗﻪ ﺳﺎﻣﺎﻥ ﮐﮣﻲ ﺍﭼﮡ ۽ ﻭﭸﮡ ﻻ ِء ﺑﻴﻞ‬ ‫ﮔﺎ ﻳﻮﻥ ﺑﻪ ﺍﺳﺘﻌﻤﺎﻝ ﻴﻮﻥ ﻭﻳﻨﺪﻳﻮﻥ ﻫﻴﻮﻥ‪ .‬ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﺎ ﻣﺎﮢﻬﻮ ﺟﺎﻧﻮﺭﻥ ﮐﻲ ﺑﺎﺭ‬ ‫ﮂﻭﺋﮡ ۽ ﮔﺎ ﻳﻦ ﻫ ﻠﮡ ﻻ ِء ﭘﮡ ﺍﺳﺘﻌﻤﺎﻝ ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻣﺎﻥ ﺍﻧﺪﻥ ﺟﻮﻥ ﻫ ﻳﻮﻥ‬ ‫ﻣﻠﮡ ﺍﻥ ﮘﺎﻟﻬﻪ ﺟﻲ ﺛﺎﺑﺘﻲ ﺁﻫﻲ ﺗﻪ ﺍﻧﺪ ﻫﺘﻲ ﺑﺎﺭ ﮂﻭﺋﮡ ۽ ﺳﻮﺍﺭﻱ ﻻ ِء ﭘﮡ ﺍﺳﺘﻌﻤﺎﻝ ﭤﻴﻨﺪﻭ ﻫﻮ‪.‬‬ ‫ﺑﻴﻞ ﮔﺎ ﻳﻦ ۽ ﺟﺎﻧﻮﺭﻥ ﮐﺎﻥ ﺳﻮﺍ ِء ﻫﺘﻲ ﭔﻴ ﻳﻦ ﺫﺭﻳﻌﻲ ﺑﻪ ﺳﺎﻣﺎﻥ ﺁﻧﺪﻭ ﻭﻳﻨﺪﻭ ﻫﻮ‪ .‬ﺳﻨﮅﻭﻧﺪﻱ‬ ‫ﺟﻬﺎﺯ ﺭﺍﻧﻲ َء ﻻ ِء ﺍﻧﺘﻬﺎﺋﻲ ﻣﻮﺯﻭﻥ ﺭﻫﻲ ﺁﻫﻲ‪ .‬ﺍﻥ ﺩﻭﺭ ۾ ﻭ ﻳﻮﻥ ﭔﻴ ﻳﻮﻥ ﺁﺳﺎﻧﻲ َء ﺳﺎﻥ ﻫ‬ ‫ﺷﻬﺮ ﮐﺎﻥ ﭔﺌﻲ ﺷﻬﺮ ﺍﻧﻬﻦ ﺳﺎﻣﺎﻥ ﮐﮣﻲ ﻭﻳﻨﺪﻳﻮﻥ ﻫﻴﻮﻥ‪ .‬ﺎﭞ ﻣﺎﻥ ﭠﻬﻴﻞ ﭔﻴ ﻳﻮﻥ ﺿﺮﻭﺭ‬ ‫ﻣﻮﺟﻮﺩ ﻫﻮﻧﺪﻳﻮﻥ‪ ،‬ﭘﺮ ﺍﻫﻲ ﻭﻗﺖ ﮔﺬﺭﮠ ﺳﺎﻥ ﺳ ﻱ ﺭﮎ ﭤﻲ ﻭﻳﻮﻥ ﻫﻮﻧﺪﻳﻮﻥ‪ .‬ﺍﻥ ﻫﻮﻧﺪﻱ ﺑﻪ‬ ‫ﺠﻬﻪ ﺍﻫ ﻳﻮﻥ ﺛﺎﺑﺘﻴﻮﻥ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ ،‬ﺟﻴ ﻲ ﺍﻥ ﺳﻠﺴﻠﻲ ۾ ﺍﺳﺎﻥ ﺟﻲ ﺭﻫﻨﻤﺎﺋﻲ ﻦ‬ ‫ﭤﻴﻮﻥ‪ .‬ﻣﺜﻠﻦ ﻫ ﻣﻬﺮ ﺗﻲ ﭔﻴ ﻱ ﺟﻲ ﺗﺼﻮﻳﺮ ﻣﻠﻲ ﺁﻫﻲ‪ .‬ﺍﻥ ﻣﺎﻥ ﻇﺎﻫﺮ ﺁﻫﻲ ﺗﻪ ﻫﺘﺎﻥ ﺟﺎ‬ ‫ﻣﺎﮢﻬﻮ ﭔﻴ ﻱ ﭠﺎﻫﮡ ۽ ﺍﻥ ﮐﻲ ﻫﻼﺋﮡ ﺟﻲ ﻣﻬﺎﺭﺕ ﺭﮐﻨﺪﺍ ﻫﺌﺎ‪.‬‬ ‫ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﻣﺎﻥ ﻣﺨﺘﻠﻒ ﺳﺎﻣﺎﻥ ﭘﺮ ﻳﻬﻪ ﺭﻭﺍﻧﻮ ﻴﻮ ﻭﻳﻨﺪﻭ ﻫﻮ ۽ ﺍﺗﺎﻥ ﻭﺭﻱ ﻫﺘﻲ‬ ‫ﻧﻪ ﻣﻠﻨﺪ ﺷﻴﻮﻥ ۽ ﺳﺎﻣﺎﻥ ﺁﻧﺪﻭ ﻭﻳﻨﺪﻭ ﻫﻮ‪ .‬ﻣﺜﻠﻦ ﻓﻴﺮﻭﺯﻩ‪ ،‬ﮔﻴﺮﻭﺏ‪ ،‬ﺭﺍﻝ‪ ،‬ﺧﺎﺹ ﻗﺴﻢ ﺟﺎ‬ ‫ﻫ ﺍ‪ ،‬ﻫﺎﭤﻲ ﻧﺪ‪ ،‬ﺳﻴﭗ‪ ،‬ﮔﻬﻮﻧﮕﻬﺎ ﻭﻏﻴﺮﻩ ﻣﻮﺟﻮﺩ ﻫﺠﮡ ﻣﺎﻥ ﺛﺎﺑﺖ ﭤﺌﻲ ﭤﻮ ﺗﻪ ﺍﻫﻲ ﺷﻴﻮﻥ‬ ‫ﭔﺎﻫﺮﺍﻥ ﺁﻧﺪﻳﻮﻥ ﻭﻳﻨﺪﻳﻮﻥ ﻫﻴﻮﻥ‪ .‬ﭔﺎﻫﺮﺍﻥ ﮔﻬﺮﺍﻳﻮﻥ ﻭﻳﻨﺪ ﺷﻴﻦ ۾ ﻫﻴﭡﻴﻮﻥ ﺷﻴﻮﻥ ﺫ ﺮ‬ ‫ﺮﮠ ﻻﺋﻖ ﺁﻫﻦ‪:‬‬

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‫‪ .1‬ﺳﻨﮕﻤﺮﻣﺮ‪ :‬ﺭﺍﺟﭙﻮﺗﺎﻧﺎ‪ .2 ،‬ﺳﻮﻥ‪ :‬ﮐﮡ ﻫﻨﺪﺳﺘﺎﻥ‪ ،‬ﺍﻓﻐﺎﻧﺴﺘﺎﻥ‪ ،‬ﺍﻳﺮﺍﻥ‪.3 ،‬‬ ‫ﭼﺎﻧﺪﻱ‪ :‬ﮐﮡ ﻫﻨﺪ‪ ،‬ﺍﻓﻐﺎﻧﺴﺘﺎﻥ‪ ،‬ﺍﻳﺮﺍﻥ‪ ،‬ﺁﺭﻣﻴﻨﺎ‪ .4 ،‬ﺎﻣﻮﻥ‪ :‬ﮐﮡ ﻫﻨﺪ‪ ،‬ﺍﻓﻐﺎﻧﺴﺘﺎﻥ‪ ،‬ﺭﺍﺟﭙﻮﺗﺎﻧﻪ‪،‬‬ ‫‪ .5‬ﻗﻠﻌﻲ‪ :‬ﺍﻓﻐﺎﻧﺴﺘﺎﻥ‪ ،‬ﺍﻳﺮﺍﻥ‪ ،‬ﺭﺍﺟﭙﻮﺗﺎﻧﻪ‪ .6 ،‬ﻓﻴﺮﻭﺯﻩ‪ :‬ﺍﻳﺮﺍﻥ‪ ،‬ﺧﺮﺍﺳﺎﻥ‪ .7 ،‬ﺳﻨﮓ ﺟﺮﺍﺣﺖ‪:‬‬ ‫ﺎﭠﻴﺎﻭﺍ ۽ ﺑﻠﻮﭼﺴﺘﺎﻥ‪ .8 ،‬ﻳﺎﻗﻮﺕ‪ :‬ﮐﮡ ﻫﻨﺪﺳﺘﺎﻥ‪ .9 ،‬ﺳﻠﻴ ﺟﻮ ﭘﭥﺮ‪ :‬ﺭﺍﺟﭙﻮﺗﺎﻧﻪ‪.10 ،‬‬ ‫ﻋﻘﻴﻖ‪ :‬ﺭﺍﺟﭙﻮﺗﺎﻧﻪ‪ ،‬ﺎﭠﻴﺎﻭﺍ ‪ ،‬ﺸﻤﻴﺮ ﻭﻏﻴﺮﻩ‪.‬‬ ‫ﻭﺳ ﻮﻧﺴﻦ ﻣﻴ ﻳﺴﻦ ﻳﻮﻧﻴﻮﺭﺳ ﻲ ﺁﻣﺮﻳ ﺎ ﺟﻲ ﭘﺮﻭ ﻓﻴﺴﺮ ﺟﻮﻧﺎﭤﻦ ﻣﺎﺭ‬ ‫ﻴﻨﻮﺋﺮ ‪1986‬ﻉ ۾ ﭘﺮﻭ ﻓﻴﺴﺮ ﺟﺎﺭﺝ ﺍﻳﻒ ﻳﻠﺲ ﺳﺎﻥ ﮔ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﻭﮄﻳ‬ ‫ﮐﻮ ﺎﺋﻲ ﺮﻱ ﺍﻫﻢ ﻧﺘﻴﺠﺎ ﺳﺎﻣﻬﻮﻥ ﺁﻧﺪﺍ‪ (24) .‬ﻭﺳ ﻮﻧﺴﻦ ﻣﻴ ﻳﺴﻦ ﻳﻮﻧﻴﻮﺭﺳ ﻲ‬ ‫)‪ (University of Wisconsin – Madison‬ﺁﻣﺮﻳ ﺎ ﺟﻲ ﭘﺮﻭﻓﻴﺴﺮ ﺟﻮﻧﺎﭤﻦ‬ ‫ﻣﺎﺭ ﻴﻨﻮﺋﺮ ﻣﻮﺟﺐ ‪ 2600‬ﺳﺎﻝ ﻗﺒﻞ ﻣﺴﻴﺢ ﮐﺎﻥ ‪ 1900‬ﺳﺎﻝ ﻗﺒﻞ ﻣﺴﻴﺢ ﺗﺎﺋﻴﻦ ﺩﻧﻴﺎ ﺟﻲ‬ ‫ﺧﺸ ﻲ ﺗﻮ ﻱ ﺑﺤﺮﻱ ﺳﭝﻨﻲ ﻭﺍﭘﺎﺭﻱ ﺭﺳﺘﻦ ﺗﻲ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﻭﺍﭘﺎﺭﻳﻦ ﺟﻮ ﻣ ﻤﻞ‬ ‫ﺿﺎﺑﻄﻮ ﺭﻫﻴﻮ ﻫﻮ۔‬

‫ﺮﺍﻧﺴﭙﻮﺭ‬ ‫ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺟﻲ ﻣﺎﻫﺮﻥ ﻣﻮﺟﺐ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﺟﻲ ﻣﻌﻴﺸﺖ ﻭﺍﭘﺎﺭ ﺗﻲ ﺩﺍﺭﻭﻣﺪﺍﺭ‬ ‫ﺭﮐﻨﺪﻱ ﻫﺌﻲ‪ .‬ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﻭﺍﺭﺛﻦ ﻭﺍﭘﺎﺭ ﺳﺒﺐ ﺋﻲ ﺮﺍﻧﺴﭙﻮﺭ ﺟﻲ ﻴ ﻨﺎﻻﺟﻲ ۾‬ ‫ﻣﻬﺎﺭﺕ ﺣﺎﺻﻞ ﺌﻲ‪ .‬ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺩﻧﻴﺎ ﺟﻲ ﭘﻬﺮﻳﻦ ﺗﻬﺬﻳﺐ ﻫﺌﻲ‪ ،‬ﺟﻨﻬﻦ ﭰﻴﭥﻲ ﮐﻲ‬ ‫ﺮﺍﻧﺴﭙﻮﺭ ﻃﻮﺭ ﺍﺳﺘﻌﻤﺎﻝ ﻴﻮ‪ .‬ﻫﻦ ﺳﭝﻴﺘﺎ ﺟﻲ ﻭﺍﺭﺛﻦ ﺍﻧﺪ ﮔﺎ ﻳﻦ ﺟﻲ ﺍﻳﺠﺎﺩ ﺌﻲ‪.‬‬ ‫ﺟﻴ ﺎ ﻗﺪﻳﻢ ﺩﻭﺭ ﺟﻲ ﺍﻧﺴﺎﻥ ﺟﻲ ﻫ ﻭ ﻱ ﺳﺎﺋﻨﺴﻲ ﺍﻳﺠﺎﺩ ۽ ﺗﺮﻗﻲ َء ﻃﺮﻑ ﺍﮘﭝﺮﺍﺋﻲ ﻫﺌﻲ‪.‬‬ ‫ﮐﮡ ﺍﻳﺸﻴﺎ ﺟﻲ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺗﻲ ﺗﺤﻘﻴﻖ ﻨﺪ ﻣﺎﻫﺮﻥ ﻣﭽﻴﻞ ﻱ ﭘﻴ ﺮﺍﮔﺎﻟﻴﺎ ۽ ﺑﺮ ﮔﻴ‬ ‫ﺁﻟﭽﻦ ﻣﻮﺟﺐ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﺟﻲ ﺭﻫﻮﺍﺳﻴﻦ ﻭﺍﭘﺎﺭ ﺧﺎﻃﺮ ﺍﻧﺪ ﮔﺎ ﻳﻮﻥ ۽ ﭔﻴ ﻳﻮﻥ ﺍﻳﺠﺎﺩ‬ ‫ﻴﻮﻥ‪ (25) .‬ﺍﭲ ﺑﻪ ﮐﮡ ﺍﻳﺸﻴﺎ ۾ ﺍﻧﺪ ﮔﺎ ﻳﻦ ﺟﻮ ﺍﺳﺘﻌﻤﺎﻝ ﭤﻲ ﺭﻫﻴﻮ ﺁﻫﻲ‪ .‬ﺳﻨﺪﻥ ﺍﻳﺠﺎﺩ‬ ‫ﻴﻞ ﭔﻴ ﻳﻮﻥ ﻧﻨﮃﻳﻮﻥ ﻫﻮﻧﺪﻳﻮﻥ ﻫﻴﻮﻥ‪ .‬ﺍﻥ ﻗﺴﻢ ﺟﻮﻥ ﭔﻴ ِ ﻭﻥ ﺍﭲ ﺑﻪ ﺳﻨﮅﻭ ﺩﺭﻳﺎﻫﻪ ۾ ﻣﻬﺎﮢﺎ‬ ‫ﻣﮁﻲ ﺟﻲ ﺷ ﺎﺭ ﻻ ِء ﺍﺳﺘﻌﻤﺎﻝ ﻨﺪﺍ ﺁﻫﻦ‪ .‬ﻣﺎﻫﺮﻥ ﻣﻮﺟﺐ ﻫﻦ ﻣﺎﭤﺮﻱ ﺟﺎ ﻣﺎﮢﻬﻮ ﺳﻤﻨ‬ ‫ﺭﺳﺘﻲ ﻭﺍﭘﺎﺭ ﻻ ِء ﻧﻨﮃﺍ ﻏﻮﺭﺍﺏ ﺍﺳﺘﻌﻤﺎﻝ ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﺍﻭﻟﻬﻪ ﺍﻧ ﻳﺎ ﺟﻲ ﻗﺪﻳﻢ ﻣﺎﮖ ﻟﻮﭤﻞ ﺟﻲ‬ ‫ﮐﻮﺗﺎﺋﻲ ﺑﻌﺪ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺟﻲ ﻣﺎﻫﺮﻥ ﺍﻥ ﻗﺴﻢ ﺟﺎ ﺛﺒﻮﺕ ﻫﭣ ﻴﺎ ﺁﻫﻦ‪ .‬ﻣﺎﻫﺮﻥ ﻣﻮﺟﺐ ﻟﻮﭤﻞ‬ ‫۾ ﻫ ﺳﺎﻣﻮﻧ ﻱ ﺑﻨﺪﺭ ﮔﺎﻫﻪ ﺟﻲ ﮔﻮﺩﻱ ﺟﺎ ﺑﻪ ﺁﺛﺎﺭ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ۾ ﻫ ﻴﻨﺎﻝ‬ ‫ﻧﻴ ﻭﺭ ﺑﻪ ﻣﻮﺟﻮﺩ ﻫﻮ‪ .‬ﺟﻴ ﻮ ﺩﺭﻳﺎﻫﻦ ﻣﺎﻥ ﻧ ﺘﻞ ﻗﺪﺭﺗﻲ ﻭﻫ ﺮﻥ ﺗﻲ ﻣﺸﺘﻤﻞ ﻫﻮ‪.‬‬ ‫ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺗﻲ ﺗﺤﻘﻴﻖ ﻨﺪ ﻣﺎﻫﺮﻥ ﻣﭽﻴﻞ ﻱ ﭘﻴ ﺮﺍﮔﺎﻟﻴﺎ ۽ ﺑﺮ ﮔﻴ ﺁﻟﭽﻦ ﻣﻮﺟﺐ ﺳﻨﮅﻭ‬ ‫ﻣﺎﭤﺮﻱ ۾ ﺎﻣﻲ ﺟﻲ ﺩﻭﺭ )‪ 4300 (copper age‬ﻕ ﻡ ﮐﺎﻥ ﺷﺮﻭﻉ ﭤﻴﻮ‪ .‬ﺍﻥ ﺩﻭﺭ ۾ ﻫﻦ‬ ‫ﻣﺎﭤﺮﻱ ﺟﺎ ﻣﺎﮢﻬﻮ ﺗﺮ ﻤﻨﺴﺘﺎﻥ ۽ ﮐﮡ ﺍﻳﺮﺍﻥ ﺳﺎﻥ ﺑﻪ ﻭﺍﭘﺎﺭ ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﺗﺮ ﻤﻨﺴﺘﺎﻥ ۽ ﺍﻳﺮﺍﻥ‬ ‫ﺟﻲ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﻣﺎﻥ ﻣﺎﻫﺮﻥ ﮐﻲ ﺍﻫ ﺍ ﺁﺛﺎﺭ ﻣﻠﻴﺎ ﺁﻫﻦ‪.‬‬

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:‫ﺣﻮﺍﻻ ۽ ﺳﻤﺠﻬﺎﮢﻴﻮﻥ‬ ‫ ﺑﺎﺏ ﺳﺘﻮﻥ‬،‫ﻉ‬2013 ،‫ ﺮﺍﭼﻲ‬،‫ ﺳﻨﮅ ﺟﻲ ﺭﻳﺠﺎﮢﻲ ﺗﺎﺭﻳﺦ‬،‫ ﺍﻳﻢ ﺍﻳﭿ‬،‫ﭘﻨﻬﻮﺭ‬ ‫ﻉ‬1967 ،‫ ﺣﻴﺪﺭﺁﺑﺎﺩ‬،‫ ﻣﻮﻻﻧﺎ ﺭﺳﺎﻟﻮ ﺍﻟﺮﺣﻴﻢ ﺳﻨﮅﻱ‬،‫ﻗﺎﺳﻤﻲ‬ (‫ )ﺑﺎﺏ ﺳﺘﻮﻥ‬،‫ﻉ‬2013 ،‫ ﺮﺍﭼﻲ‬،‫ ﺳﻨﮅ ﺟﻲ ﺭﻳﺠﺎﮢﻲ ﺗﺎﺭﻳﺦ‬،‫ﺍﻳﻢ ﺍﻳﭿ ﭘﻨﻬﻮﺭ‬

.1 .2 .3

4. Marshall, Sir John “Mohen jo Daro and Indus Civilization” Vol: 1, P-VI 5. Khan, Dr. F.A, “Preliminary report on Kot Diji Excavation” 1956-58

‫ﻉ‬1983 ‫ ﺳﻤﺒﺮ‬31 ‫ﺭﻭﺍﻧﻪ ﻫﻼﻝ ﭘﺎ ﺴﺘﺎﻥ‬ ‫ﻉ‬1984 ‫ ﺳﻤﺒﺮ‬21 ،‫ﺭﻭﺯﺍﻧﻪ ﻫﻼﻝ ﭘﺎ ﺴﺘﺎﻥ ﺮﺍﭼﻲ‬

.6 .7

8. Graersen, “Linguistic Survey of India” Vol: 1, Part 1, P-35-132 9.

Dr Bryan Wells, “Indus Valley's Bronze Age civilisation 'had first sophisticated financial exchange system”, http://www.telegraph.co.uk/news/worldnews/asia/in dia/6584160/Indus-Valleys-Bronze-Agecivilisation-had-first-sophisticated-financialexchange-system.html

10.

Talpur, Parveen, Evidence of Geometry in Indus Valley Civilization 2500-1500 B.C. Sindhology Department, University of Sindh, Jamshoro. 1995 158-156 -‫ ص‬،‫اﻧﺴﺎن ﺑ ا ﯿﺴﻲ ﺑﻨﺎ‬

.11

12.

Philip, Hitti, “History of Syria” P-100

13. 174

Hall, H.R, “Ancient History of Near East” P-171-

14.

Siecus, “History of Persia” Vol: 1, P-6

128

،‫ع‬1931 ،‫ آﺋﺮل “آر ﯿﺎﻻﺟﯿ ﻞ ﻮﺋﺮ آف ﮔﺪروﺳﯿﺎ” ﻠ ﺘﻮ‬،‫اﺳ ﯿﺌﻦ‬

.15 71-‫ص‬

16.

Wheeler, S.M, “Indus Civilization” P-51-52

17.

Piggott, Sturat “Pre-Historic India” 1950

18.

Majumdar, R.L, “History and Culture of Indian People” Bombay, 1955, Vol: 2, P-611-612

‫ﺟﻮﻧﺎﭤﻦ ﻣﺎﺭ “ﺳﻨﮅﻭ ﻣﺎﭤﺮ ۾ ﻮ ﻥ ۽ ﺳﭙﻦ ﺟﻮ ﻭﺍﭘﺎﺭ” ﺟﻲ ﻣﻮﺿﻮﻉ ﺗﻲ‬ ‫ﺌﻠﻴﻔﻮﺭﻧﻴﺎ ﻳﻮﻧﻴﻮﺭﺳ ﻲ ﺁﻣﺮﻳ ﺎ ﻃﺮﻓﺎﻥ ﺍ ﺮﻳ ﺟﻲ ﮔﺮﻱ َء ﻻ ِء ﻣﻘﺎﻟﻮ‬ ‫ﻉ‬1981 ‫ ﻧﻮﻣﺒﺮ‬7 ‫ ﺳﻮ ﻋﺒﺮﺕ‬.‫ﻟﮑﻨﺪﻱ ﺍﻫ ﻭ ﺍﻧ ﺸﺎﻑ ﻴﻮ ﺁﻫﻲ‬ 29-‫ ﺹ‬،‫ ﺗﻤﺪﻥ ﺳﻨﮅ‬،‫ﺷﻴﺪﺍﺋﻲ‬

.19 .20

21.

Panhwar, M.H, Six thousand years of History of Irrigation in Sindh, April 2011 (PDF Edition)

22.

Osada, Professor Emeritus Toshiki "Indus: Exploring the Fundamental World of South Asia" and "The Riddle of the Indus Civilization," Kyoto University Press, October 2013

23.

http://asia.nikkei.com/magazine/20131219-Powerplay/Culture/Japanese-researchers-help-unravelmystery-of-the-Indus-civilization

24.

Jonathan Mark Kenoyer, “Mohenjo-Daro”, http://www.mohenjodaro.net/

25.

Michael D. Petraglia, Bridget Allchin, The Evolution and History of Human Populations in South Asia, Netherlands 2007, Ref: https://books.google.com.pk/books?id=Qm9GfjNln RwC&pg=PA18&lpg=PA18&dq=Evolution+%26+ Human+Origins+in+Indus+valley&source=bl&ots= 7VbPi2qT6i&sig=deYXzfGE5jXxOwV6eBYU7go PKM&hl=en&sa=X#v=onepage&q=Evolution%20 %26%20Human%20Origins%20in%20Indus%20va lley&f=false

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‫ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﻭﺍﺭﺛﻦ ﺟﻲ ﭔﻮﻟﻲ ۽ ﻟﭙﻲ‬ ‫ﺩﻧﻴﺎ ﺟﻲ ﭘﺮﺍﮢﻴﻦ ﺗﻬﺬﻳﺒﻦ ﺟﻲ ﮐﻨ ﺭﻥ ﻣﺎﻥ ﻣﻠﻴﻞ ﻟﮑﺘﻦ ﻣﺎﻥ ﻇﺎﻫﺮ ﭤﺌﻲ ﭤﻮ ﺗﻪ‬ ‫ﺷﺮﻭﻋﺎﺕ ۾ ﺍﻧﺴﺎﻥ ﺷ ﻠﻴﻮﻥ ﭠﺎﻫﮡ ﺳﮑﻴﻮ ۽ ﺍﻧﻬﻦ ﮐﻲ ﻟﮑﮡ ﺟﻮ ﻃﺮﻳﻘﻮ ﺮﻱ ﺍﺳﺘﻌﻤﺎﻝ‬ ‫ﺗﻬﺬﻳﺒﻦ ﺳﻤﻴﺖ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ‬ ‫ﺮﮠ ﻟﮙﻮ‪ .‬ﺍﻫﻮ ﻃﺮﻳﻘﻮ ﺩﻧﻴﺎ ﺟﻲ ﭼﻨﺪ ﺳﮅﺭﻳﻞ‬ ‫ﻣﺎﻥ ﺑﻪ ﻣﻠﻲ ﭤﻮ‪ .‬ﺍﻧﻬﻲ َء ﺻﻮﺭﺗﺨﻄﻲ َء ۾ ﻫﺮﻫ ُﺍﭼﺎﺭ ﻳﺎ ﺁﻭﺍﺯ ﻻ ِء ﺟﺪﺍ ﺟﺪﺍ ﻣﻮﺭﺕ ﻫﺌﻲ ۽‬ ‫ﺍﻧﻬﻦ ﻣﻮﺭﺗﻦ ﮐﻲ ﮘﻨ ﻱ ﺍﮐﺮ ﻳﺎ ﺟﻤﻠﻮ ﭠﺎﻫﻴﻮ ﻭﻳﻨﺪﻭ ﻫﻮ‪ .‬ﻓﺮﺽ ﺮﻳﻮ ﺗﻪ ﺟﻲ ﻟﮑﮣﻮ ﺁﻫﻲ ﺗﻪ‬ ‫ﻣﺎﮢﻬﻮ َء ﺷﻴﻨﻬﻦ ﮐﻲ ﻣﺎﺭﻳﻮ‪ ،‬ﺗﻪ ﺍﻧﻬﻲ َء ﺣﺎﻟﺖ ۾ ﺷﻴﻨﻬﻦ ﺟﻲ ﺷ ﻞ ﮃﻱ ﻣﺎﮢﻬﻮ َء ﮐﻲ‬ ‫ﺳﻨﺪﺱ ﺳﺎﻣﻬﻮﻥ ﻳﺎ ﭘﻮﻳﺎﻥ ﺑﻴﻬﺎﺭﻳﻮ ﻭﻳﻨﺪﻭ ﻫﻮ ۽ ﺍﻥ ﺟﻮ ﭜﺎﻟﻮ ﺷﻴﻨﻬﻦ ﺟﻲ ﭘﻴ ۾ ﺁﺭﭘﺎﺭ‬ ‫ﻳﮑﺎﺭﻳﻮ ﻭﻳﻨﺪﻭ ﻫﻮ‪ .‬ﺷﻴﻨﻬﻦ ﺟﻲ ﺷ ﻞ ﺍﻫ ﻱ َء ﻃﺮﺡ ﻳﮑﺎﺭﺑﻲ ﻫﺌﻲ ﭴﮡ ﺗﻪ ﺍﻫﻮ ﺳﻮﺭ ۽‬ ‫ﭘﻴ ﺍ ﻭﭼﺎﻥ ﻣﺮﻱ ﺭﻫﻴﻮ ﺁﻫﻲ‪ .‬ﺍﻥ ﻗﺴﻢ ﺟﻲ ﻟﮑﮣﻲ َء ﮐﻲ ﭘ ﻮﮔﺮﺍﻑ ﻳﻌﻨﻲ ﺗﺼﻮﻳﺮﻱ ﺭﺳﻢ‬ ‫ﺍﻟﺨﻂ ﭼﺌﺒﻮ ﺁﻫﻲ‪ .‬ﺟﻴ ﻫﻦ ﺍﻧﺴﺎﻥ ﻣﺼﻮﺭﻱ ﻧﻪ ﺳﮑﻲ ﻫﺎ ۽ ﺍﻭﺍﺋﻞ ۾ ﺷ ﻠﻴﻮﻥ ﮃﮠ ﻧﻪ‬ ‫ﺳﮑﻲ ﻫﺎ ﺗﻪ ﻫﻮ ﻟﭙﻲ ﻳﺎ ﺻﻮﺭﺗﺨﻄﻲ ﺍﻳﺠﺎﺩ ﻧﻪ ﺮﻱ ﺳﮕﻬﺎﻥ‪ .‬ﺍﻥ ﺮﻱ ﺍﻧﺴﺎﻥ ﻟﮑﮡ ﮐﺎﻥ ﺍﮖ‬ ‫ﻣﺼﻮﺭﻱ ﺮﮠ ﺳﮑﻲ ﻫﺌﻲ‪ .‬ﺍﻥ ﺑﻌﺪ ﺋﻲ ﻫﻦ ﭘﻨﻬﻨﺠﻲ ﺧﻴﺎﻟﻦ ﮐﻲ ﭼ ﮡ ۽ ﺷ ﻠﻴﻦ ﺭﺳﺘﻲ‬ ‫ﻇﺎﻫﺮ ﺮﮠ ﺷﺮﻭﻉ ﻴﻮ‪ .‬ﺟﻨﻬﻦ ﻣﺎﻥ ﺋﻲ ﺍﮘﺘﻲ ﻫﻠﻲ ﺻﻮﺭﺗﺨﻄﻲ ﻭﺟﻮﺩ ۾ ﺁﺋﻲ‪.‬‬ ‫ﺳﻨﮅ ۾ ﺁﻣﺮﻱ ﻣﺎﻥ ﻣﻠﻴﻞ ﭤﺎﻧﻮﻥ ﺟﻲ ﺗﻬﻪ ﺗﻲ ﺟﻴ ﻲ ﭼ ﭼ ﻴﻞ ﺁﻫﻦ‪ ،‬ﺍﻧﻬﻦ ﭼ ﻦ‬ ‫۾ ﻟﮑﺖ ﺟﺎ ﭘﮡ ﻧﺸﺎﻥ ﻣﻠﻦ ﭤﺎ‪ .‬ﺍﻫﻲ ﺳﺎﺩﺍ ﻧﺸﺎﻥ ﻣﺨﺮﻭﻃﻲ ﻧﻤﻮﻧﻲ ﺟﺎ ﭘﻴﺎ ﻟﮙﻦ‪ .‬ﺍﻫ ﻱ ﻟﮑﺖ‬ ‫ﺍﺳﺎﻥ ﮐﻲ ﺁﻣﺮﻱ َء ﺟﻲ ﻫﻴﭡﻴﻦ ﺗﻬﻪ ﮐﺎﻥ ﻭﭠﻲ ﺁﻣﺮﻱ َء ﺟﻲ ﺷﻬﺮﻱ ﺗﻤﺪﻥ )ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻭﺍﺭﻱ‬ ‫ﺗﻬﺬﻳﺐ( ﻭﺍﺭﻱ ﺩﻭﺭ ﺟﻲ ﺗﻬﻪ ﺗﺎﺋﻴﻦ ﻣﻠﻲ ﭤﻲ‪ .‬ﺁﻣﺮﻱ ۾ ﭤﺎﻧﻮﻥ ﺗﻲ ﻟﮑﺖ ﺟﺎ ﻞ ‪ 39‬ﻧﻤﻮﻧﺎ‬ ‫ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺟﻦ ﻣﺎﻥ ﻲ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﻟﮑﺖ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ۽ ﻣﺸﺎﺑﻬﺖ ﺭﮐﻨﺪ‬ ‫ﺁﻫﻦ‪(1).‬‬ ‫ﺟﻨﻬﻦ ﻭﻗﺖ ﺩﻧﻴﺎ ﺟﻲ ﭔﻴﻦ ﭔﻦ ﻭ ﻳﻦ ﺗﻬﺬﻳﺒﻦ ﻣﻴﺴﻮﭘﻮ ﻴﻤﺎ ۾ ﻴﻮﻧﻴﻔﺎﺭﻡ ۽‬ ‫ﻣﺼﺮ ۾ ﻫﻴﺮﻭﮔﻼﻓ ﺍﺳ ﺮﭘ ﻣﻮﺟﻮﺩ ﻫﺌﻲ‪ .‬ﺍﻥ ﻭﻗﺖ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ۾ ﺗﺼﻮﻳﺮﻱ ﺭﺳﻢ‬ ‫ﺍﻟﺨﻂ ﺭﺍﺋﺞ ﻫﺌﻲ‪ ،‬ﻣﺎﺭ ﻣﻠﺮ )‪ (MARK MILLER‬ﻣﻮﺟﺐ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﺷﻬﺮﻱ‬ ‫ﻣﺮ ﺰﻥ ﻣﺎﻥ ﻣﻬﺮﻥ‪ ،‬ﺗﺎﺋﭥﻦ‪ ،‬ﭘﭥﺮ ﺟﻲ ﭰﺮﻫﻴﻦ ۽ ﮄﺍﺕ ﺟﻲ ﺮﻥ ﺗﻲ ﺍﻥ ﻟﮑﺖ ﺟﻮﻥ ‪ 985‬ﮐﺎﻥ‬ ‫ﻭﮄﻳ ﻧﺸﺎﻧﻴﻮﻥ ﻳﺎ ﺣﺮﻑ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺟﻴ ﻲ ﺍﭸﺎ ﺳﻮﮄﻭ ﭘ ﻫﺠﻲ ﻧﻪ ﺳﮕﻬﻴﺎ ﺁﻫﻦ‪ (2) .‬ﺟﻨﻬﻦ‬ ‫ﺳﺒﺐ ﻫ ﺻﺪﻱ ﮔﺬﺭﮠ ﺑﺎﻭﺟﻮﺩ ﺍﻫﺎ ﮘﺠﻬﺎﺭﺕ ﺳﻠﻬﺠﻲ ﻧﻪ ﺳﮕﻬﻲ ﺁﻫﻲ ﺗﻪ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﺎ‬ ‫ﻭﺍﺭﺙ ﻬ ﻱ ﭔﻮﻟﻲ ﮘﺎﻟﻬﺎﺋﻴﻨﺪﺍ ﻫﺎ‪ .‬ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﻣﺎﮢﻬﻦ ﭘ ﻮﮔﺮﺍﻑ ﺭﺳﻢ ﺍﻟﺨﻂ ﺍﻳﺠﺎﺩ‬ ‫ﺌﻲ‪ .‬ﺍﻫﺎ ﺳﺎﮘﻲ ﺻﻮﺭﺗﺨﻄﻲ ﺍﻭﻟﻬﻪ ﺍﻳﺸﻴﺎ ۾ ﻫﺘﺎﻥ ﺳﻨﮅ ﻣﺎﻥ ﻭﺋﻲ‪ .‬ﺍﻥ ﺭﺳﻢ ﺍﻟﺨﻂ ﮐﻲ‬ ‫ﺍﻭﻟﻬﻪ ﺍﻳﺸﻴﺎ ۾ ﺭﺍﺋﺞ ﺮﮠ ﺟﻮ ﺳﻬﺮﻭ ﺳﻤﻴﺮﻱ ﺛﻘﺎﻓﺖ ﺟﻲ ﻭﺍﺭﺛﻦ ﺗﻲ ﺁﻫﻲ‪ .‬ﺟﻦ ﺟﺎ ﭘﮡ‬ ‫ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﻭﺍﺭﺛﻦ ﺳﺎﻥ ﻭﻳﺠﻬﺎ ۽ ﮔﻬﺎ ﺎ ﻻﮘﺎﭘﺎ ﻫﺌﺎ‪.‬‬ ‫ﺳﻨﮅ ۾ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺟﻲ ﮐﻮ ﺎﺋﻲ ﮐﺎﻥ ﺍﮖ ﻣﺎﻫﺮﻥ ﻭ ﺍﻫﺎ ﺭﺍ ِء ﻣﻮﺟﻮﺩ ﻫﺌﻲ ﺗﻪ‬

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‫ﺗﺤﺮﻳﺮ ﺟﻮ ﻓﻦ ﺳﭛ ﮐﺎﻥ ﭘﻬﺮﻳﺎﻥ ﺩﺟﻠﻪ ۽ ﻓﺮﺍﺕ ﻭﺍﺭﻥ ﺍﻳﺠﺎﺩ ﻴﻮ‪ .‬ﺍﻥ ﺑﻌﺪ ﻣﺼﺮﻱ ﺗﻬﺬﻳﺐ‬ ‫ﻭﺍﺭﻥ ۽ ﭔﻴﻦ ﺳﮑﻴﻮ‪ .‬ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﮐﻮ ﺎﺋﻲ ﮐﺎﻥ ﺍﮖ ﻣﺎﻫﺮ ﺍﻥ ﺭﺍ ِء ﺟﺎ ﻫﺌﺎ ﺗﻪ ﻟﮑﮡ ﺟﻮ‬ ‫ﻫﻨﺮ ﺳﺎﮂﺍ ﭘﻨﺞ ﻫﺰﺍﺭ ﺳﺎﻝ ﭘﻬﺮﻳﺎﻥ ﻋﺮﺍﻕ ﺟﻲ ﺷﻬﺮ ﺍﺭﻳ ۾ ﺍﻳﺠﺎﺩ ﭤﻴﻮ‪ .‬ﺍﺭﻳ ﺷﻬﺮ ﺟﻲ‬ ‫ﮐﻮ ﺎﺋﻲ ‪1924‬ﻉ ۾ ﺟﺮﻣﻦ ﻣﺎﻫﺮﻥ ﺮﺍﺋﻲ ۽ ﺍﺗﺎﻥ ﮐﻴﻦ ﻫ ﺗﺼﻮﻳﺮﻱ ﺗﺤﺮﻳﺮ ﻣﻠﻲ‪ .‬ﺟﻴ ﺎ‬ ‫‪ 3500‬ﻕ‪-‬ﻡ ﮄﺍﺭﻱ ﻣ ﻲ َء ﺟﻲ ﻫ ﺗﺨﺘﻲ َء ﺗﻲ ﻟﮑﻴﻞ ﻫﺌﻲ‪.‬‬ ‫ﺠﻬﻪ ﻣﺎﻫﺮﻥ ﺟﻮ ﺧﻴﺎﻝ ﺁﻫﻲ ﺗﻪ ﻣﻴﺴﻮﭘﻮ ﻴﻤﻴﺎ ﺟﻲ ﺳﻤﻴﺮ ﺗﻬﺬﻳﺐ ﺟﻲ ﻟﭙﻲ ﻣﻮﻫﻦ‬ ‫ﺟﻲ ﺩ ﻱ ﺟﻲ ﻟﭙﻲ َء ﺟﻬ ﻱ ﺁﻫﻲ‪ .‬ﭔﺌﻲ ﻃﺮﻑ ﺍﻳﺸﻴﺎ ﻣﺎﺋﻨﺮ ﺟﻲ ﺗﻴﻞ ﺭﻫﻒ ۽ ﺑﻮﮔﺰ ﻮﺋﻲ‬ ‫ﻣﺎﻥ ﺟﻴ ﺎ ﻧﻬﺎﻳﺖ ﭘﺮﺍﮢﻲ ﻫ ﺎﺋﻴ ﺗﻬﺬﻳﺐ ﻣﻠﻲ ﺁﻫﻲ‪ ،‬ﺍﻫﺎ ۽ ﺍﺗﺎﻥ ﺟﻲ ﭘﺮﺍﮢﻲ ﻫ ﺎﺋﻴ ﻟﭙﻲ‬ ‫ﺳﻨﮅﻭ ﺗﻬﺬﻳﺐ ۽ ﺳﻨﮅﻭ ﻟﭙﻲ َء ﺟﻬ ﻱ ﺁﻫﻲ‪.‬‬ ‫ﺍﻳﺠﭙ ﻣﺎﻥ ﺳﺮ ﭘﻴ ﺮﺍ ِء ﮐﻲ ﺍﺗﺎﻥ ﺟﻲ ﭘﻬﺮﻳﻦ ﺍﻧﺴﺎﻧﻲ ﺁﺑﺎﺩﻱ َء ﺟﻮﻥ ﺟﻴ ﻲ ﺷﻴﻮﻥ‬ ‫ﻣﻠﻴﻮﻥ ﺁﻫﻦ ۽ ﺟﻴ ﺎ ﺍﻧﻬﻦ ﺟﻲ ﭘﺮﺍﮢﻲ ﻟﭙﻲ ﻣﻠﻲ ﺁﻫﻲ‪ ،‬ﺳﺎ ﺑﻪ ﺳﻨﮅﻭ ﻟﭙﻲ ﺳﺎﻥ ﺎﻓﻲ ﺣﺪ‬ ‫ﺗﺎﺋﻴﻦ ﻣﺸﺎﺑﻬﺖ ﺭﮐﻨﺪ ﺁﻫﻲ‪.‬‬ ‫ﭘﺌﺴﻔ ﺳﻤﻨ ﺟﻲ ﻧﻴ ﺮﻧﻲ ۽ ﺍﻳﺴ ﺮ ﻴﻮ ﻣﺎﻥ ﭤﻮﺭﺍ ﺳﺎﻝ ﺍﮖ ﻫ ﺣﻴﺮﺕ‬ ‫ﺍﻧﮕﻴﺰ ﭘﺮﺍﮢﻲ ﻟﭙﻲ ۾ ﻟﮑﻴﻞ ﻟﻴﮏ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺍﻥ ﻟﭙﻲ َء ﺟﻲ ﺟﺎﭺ ﻨﺪﻱ ﻣﻌﻠﻮﻡ ﭤﻴﻮ ﺁﻫﻲ ﺗﻪ‬ ‫ﺍﻫﺎ ﺳﻨﮅﻭ ﻟﭙﻲ َء ﺟﻲ ﺋﻲ ﮄﻱ ُء ﻫﺌﻲ‪ .‬ﺁ ﺴﻔﻮﺭ ﻳﻮﻧﻴﻮﺭﺳ ﻲ ﺟﻲ ﭘﺮﻭﻓﻴﺴﺮ ﺍ ﺮ ﺍﻳﺲ‬ ‫ﻟﺌﻨﮕ ﻥ )‪ (S. Langdon‬ﺟﻬ ﻱ ﻣﺎﻫﺮ ﺍﻥ ﺑﺎﺑﺖ ﭼﻴﻮ ﺁﻫﻲ ﺗﻪ‪ “،‬ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ‬ ‫ﺗﻬﺬﻳﺐ ﻭﺍﺭﺍ ﻣﺎﮢﻬﻮ ﭘﺮﺍﮢﻲ ﺯﻣﺎﻧﻲ ۾ ﭘﺌﺴﻔ ﺳﻤﻨ ۾ ﺁﻣﺪﺭﻓﺖ ﻨﺪﺍ ﻫﺌﺎ ۽ ﺍﻫﺎ ﺍﻧﻬﻦ ﺟﻲ‬ ‫ﺋﻲ ﻟﭙﻲ ۽ ﺗﻬﺬﻳﺐ ﺁﻫﻲ‪ .‬ﺟﻴ ﺎ ﺍﻳﺴ ﺮ ﻴﻮ ﺟﻲ ﮐﻨ ﺭﻥ ۾ ﻣﻠﻲ ﺁﻫﻲ‪”.‬‬ ‫ﺁﻣﺮﻳ ﺎ ﺟﻲ ﭘﺮﺍﮢﻦ ﺭﻫﺎ ﻦ ﻣﺎﻳﺎ ﻣﺎﮢﻬﻦ ﺟﻲ ﻟﭙﻲ ۽ ﺳﻨﮅﻭ ﻟﭙﻲ َء ۾ ﺎﻓﻲ ﻫ‬ ‫ﺟﻬ ﺍﺋﻲ ﺁﻫﻲ ۽ ﺍﻥ ﻣﺎﻥ ﺍﻫﻮ ﭼﺌﻲ ﺳﮕﻬﺠﻲ ﭤﻮ ﺗﻪ ﭘﺮﺍﮢﻲ ﺳﻨﮅﻱ ﻟﭙﻲ ﺎﻓﻲ ﭘﺮﻱ ﭘﺮﻱ ﺗﺎﺋﻴﻦ‬ ‫ﭘﮑ ﻱ‪ .‬ﺳﻨﮅﻱ ﻣﺎﮢﻬﻮ ﺟﻴ ﻲ ﺑﻌﺪ ۾ ﺁﻣﺮﻳ ﺎ ۾ ﮘﺎ ﻫﺎ ﻫﻨﺪﺳﺘﺎﻧﻲ ﺳ ﺟﮡ ﻟﮙﺎ‪ ،‬ﺳﻲ ﺳﻨﮅﻭ‬ ‫ﻣﺎﭤﺮ ﻣﺎﻥ ﺁﻣﺮﻳ ﺎ ﭘﻬﺘﺎ ﻫﺌﺎ ۽ ﺍﺗﻲ ﻭﭸﻲ ﭘﻨﻬﻨﺠﻲ ﭔﻮﻟﻲ َء ۽ ﻟﭙﻲ َء ﮐﻲ ﻋﺎﻡ ﻴﻮ ﻫﺌﺎﺋﻮﻥ‪.‬‬ ‫ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﻋﺮﻭﺝ ﻭﺍﺭﻱ ﺩﻭﺭ ۾ ﻴﺘﺮﺍﺋﻲ ﻗﺒﻴﻼ ﺳﻨﮅ ﻣﺎﻥ ﻟ ﭘﻼﮠ ﺮﻱ‬ ‫ﭔﺎﻫﺮ ﻭﻳﺎ‪ .‬ﻲ ﭘﻨﺠﺎﺏ ﻭﺍﺭﻱ ﻭﺍ ﻭﭠﻲ ﺍﺗﺮ ﻫﻨﺪﺳﺘﺎﻥ ﺍﻧﻬﻦ ﭘﮑ ﮠ ﻟﮙﺎ ﺗﻪ ﻲ ﻭﺭﻱ ﺳﺮﺣﺪ‬ ‫ﭘﺎﺭ ﺮﻱ ﺍﻳﺮﺍﻥ ۽ ﺍﻥ ﺟﻲ ﺁﺱ ﭘﺎﺱ ﻭﺍﺭﻥ ﻣﻠ ﻦ ۾ ﺭﻫﮡ ﻟﮙﺎ‪ .‬ﻲ ﻗﺒﻴﻼ ﺳﻤﻨ ﺭﺳﺘﻲ‬ ‫ﺳﻤﻴﺮ‪ ،‬ﺑﺎﺑﻞ‪ ،‬ﻧﻴﻨﻮﺍ ۽ ﻓﻮﻧﻴﺸﻴﺎ ﻭﭸﻲ ﭘﻬﺘﺎ‪ .‬ﺠﻬﻪ ﻣﺎﻫﺮﻥ ﻣﻮﺟﺐ ﻓﻮﻧﻴﺸﻴﻦ ﻳﺎ ﭘﮣﻲ ﻟﻮ‬ ‫ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﺭﻫﻮﺍﺳﻴﻦ ﺟﻲ ﺑﮡ ﺑﮣﻴﺎﺩ ﻣﺎﻥ ﻫﺌﺎ‪ .‬ﻫﻨﻦ ﻳﻮﺭﭘﻲ ﭔﻮﻟﻴﻦ ﺟﻲ ﺁﺋﻴﻮ ﺎ ﭘﻨﻬﻨﺠﻲ‬ ‫ﺍﺻﻠﻮ ﻲ ﻣﻮﺭﺗﻲ ﻟﭙﻲ َء ﻣﺎﻥ ﭘﻴﺪﺍ ﺌﻲ‪ .‬ﻫﻨﺪﺳﺘﺎﻥ ۾ ﻭﺭﻱ ﺍﻥ ﻣﻮﺭﺗﻲ ﻟﭙﻲ َء ﻣﺎﻥ ﺑﺮﻫﻤﻲ‬ ‫ﺭﺳﻢ ﺍﻟﺨﻂ ﭘﻴﺪﺍ ﭤﻴﻮ‪ .‬ﺍﻥ ﮘﺎﻟﻬﻪ ﺗﻲ ﻫﺎﮢﻲ ﭔﻮﻟﻲ َء ﺟﺎ ﻣﺎﻫﺮ ﻣﺘﻔﻖ ﺁﻫﻦ ﺗﻪ ﺳﻤﻴﺮ ﺟﻲ ﻣﻮﺭﺗﻲ‬ ‫ﻟﭙﻲ َء ﺟﻮﻥ ﻴﺘﺮﻳﻮﻥ ﻧﺸﺎﻧﻴﻮﻥ ﺳﻨﮅﻱ ﺻﻮﺭﺗﺨﻄﻲ َء ﺟﻮﻥ ﻧﺸﺎﻧﻴﻮﻥ ﺁﻫﻦ‪ .‬ﺟﻦ ﮐﻲ ﺳﻤﻴﺮﻳﻦ‬ ‫ﻣﺤﺾ ﭘﻨﻬﻨﺠﻲ ﭔﻮﻟﻲ َء ﺟﺎ ﺁﻭﺍﺯ ﺋﻲ ﻟﮑﮡ ﺷﺮﻭﻉ ﻴﻮ‪ .‬ﻟﻴﻨﺎﺭ ﻭﻭﻟﻲ ﭼﻮﻱ ﭤﻮ ﺗﻪ ﺳﻤﻴﺮﻳﻦ‬ ‫ﻣﺎﮢﻬﻮ ﺍﻭﭜﺮ ﮐﺎﻥ ﺍﭼﻲ ﻓﺮﺍﺕ ﺟﻲ ﻨﺎﺭﻱ ﺗﻲ ﺁﺑﺎﺩ ﭤﻴﺎ‪ .‬ﺳﻤﻴﺮﻳﻦ ﺗﻬﺬﻳﺐ ﺗﻲ ﺗﺤﻘﻴﻖ ﻨﺪ‬ ‫ﺁﻣﺮﻳ ﺎ ﺟﻲ ﻣﺸﻬﻮﺭ ﺁﺭ ﻴﺎﻻﺟﺴ ﻧﻮﺣﺎ ﺮﻳﻤﺮ ﺟﻮ ﺑﻪ ﺳﺎﮘﻴﻮ ﺧﻴﺎﻝ ﺁﻫﻲ‪ .‬ﻫﻴﺮﻭ ﻭ ﺲ ﺑﻪ‬ ‫ﺍﻥ ﺧﻴﺎﻝ ﺟﻮ ﺁﻫﻲ ﺗﻪ ﻓﻮﻧﻴﺸﻴﻦ ﻣﺎﮢﻬﻮ ﺍﻳﺮﻳﭥﺮﻳﻦ ﺳﻤﻨ ﻳﻌﻨﻲ ﻫﻨﺪﻱ ﺳﻤﻨ ﺟﻲ ﻨﺎﺭﻱ ﮐﺎﻥ‬ ‫ﭔﻴ ﻳﻦ ۾ ﭼ ﻫﻲ ﺁﻳﺎ ﻫﺌﺎ‪ .‬ﺍﻧﺠﻴﻞ ﻣﻄﺎﺑﻖ ﺣﻀﺮﺕ ﻧﻮﺡ ﺟﻮ ﺍﻭﻻﺩ ﺍﻭﭜﺮ ﮐﺎﻥ “ﺷﻨﺎﺭ” )ﺑﻴﺒﻴﻼﻥ(‬ ‫ﭘﻬﺘﻮ ﻫﻮ‪ .‬ﺍﻫﻲ ﺍﻭﭜﺮ ﺟﺎ ﻣﺎﮢﻬﻮ ﺳﻨﮅﻱ ﺋﻲ ﻫﺌﺎ‪ .‬ﮀﺎ ﺎﮠ ﺗﻪ ﺍﻥ ﺩﻭﺭ ۾ ﺗﻬﺬﻳﺒﻲ ﻃﺮﺡ ﺳﻨﮅﻱ‬ ‫ﺗﻤﺪﻥ ﺋﻲ ﺍﻭﭜﺮ ۾ ﺛﺎﺑﺖ ﭤﻲ ﺳﮕﻬﻴﻮ ﺁﻫﻲ‪ .‬ﺍﻫﻲ ﺳﻤﻮﺭﺍ ﻗﺒﻴﻼ ﭘﻨﻬﻨﺠﻲ ﺍﺻﻠﻮ ﻲ ﺯﺑﺎﻥ‪،‬‬ ‫ﺻﻮﺭﺗﺨﻄﻲ‪ ،‬ﻣﻬﺮﻥ ۽ ﻟﮑﻴﺘﻦ ﺟﻲ ﺻﻮﺭﺕ ۾ ﭘﺎﮠ ﺳﺎﻥ ﮐﮣﻲ ﻭﻳﺎ‪ .‬ﻭﻗﺖ ﮔﺬﺭﮠ ﺳﺎﻥ ﺍﻧﻬﻦ‬ ‫ﺋﻲ ﻧﺸﺎﻧﻴﻦ ﮐﻲ ﺘﺐ ﺁﮢﻲ‪ ،‬ﺍﻧﻬﻦ ﮐﻲ ﻧﻴﻮﻥ ﻣﻌﻨﺎﺋﻮﻥ ۽ ﻧﻮﺍﻥ ﺍﭼﺎﺭ ﺋﻲ ﻧﻮﺍﻥ ﺭﺳﻢ ﺍﻟﺨﻂ‬ ‫ﺍﻳﺠﺎﺩ ﻴﺎ ﻭﻳﺎ‪ .‬ﻫ ﻲ ﭔﻮﻟﻲ ۾ ﺗﻪ ﻧﻪ ﺭﮘﻮ ﻧﺸﺎﻧﻴﻮﻥ ﺳﺎﮘﻴﻮﻥ ﻣﻠﻦ ﭤﻴﻮﻥ ﭘﺮ ﺧﻮﺩ ﻴﺘﺮﺍ ﻟﻔﻆ‬

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‫ﻫﻮﺑﻬﻮ ﺳﻨﮅﻱ َء ﺟﺎ ﻣﻠﻦ ﭤﺎ‪ .‬ﺟﻴ ﻲ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﺯﻣﺎﻧﻲ ﺟﺎ ﺁﻫﻦ‪ .‬ﮀﺎ ﺎﮠ ﺗﻪ ﻫ ﻲ‬ ‫ﭔﻮﻟﻲ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﺯﻣﺎﻧﻲ ﮐﺎﻥ ﺍ ﻞ ‪ 2500‬ﻭﺭﻫﻴﻪ ﭘﻮ ِء ﺟﻲ ﺁﻫﻲ‪.‬‬

‫ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﻟﻮ ﻦ ﺟﻲ ﭔﻮﻟﻲ‬ ‫ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﻭﺍﺭﺛﻦ ﺟﻲ ﭔﻮﻟﻲ َء ﺑﺎﺑﺖ ﻟﺴﺎﻧﻲ ﻣﺎﻫﺮﻥ ۾ ﻭ ﺍ ﺍﺧﺘﻼﻑ ﻣﻮﺟﻮﺩ‬ ‫ﺁﻫﻦ‪ .‬ﺍﻥ ﺟﻮ ﻭ ﻭ ﺳﺒﺐ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺳﻤﻴﺖ ﭔﻴﻦ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﻣﺎﻥ ﻣﻠﻴﻞ ﻟﮑﺘﻦ ﺟﻮ‬ ‫ﭘ ﻫﺠﻲ ﻧﻪ ﺳﮕﻬﮡ ﺁﻫﻲ‪ .‬ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﺎ ﻣﺎﮢﻬﻮ ﻭ ﻥ ﺩﺳﺘﺎﻭﻳﺰﻥ ﻻ ِء ﭰﺮﻫﺎ‪ ،‬ﭼﻤ ﻱ ۽ ﭙ ﻱ ﺟﺎ‬ ‫ﺮﺍ ۽ ﺎﭞ ﺟﻮﻥ ﺗﺨﺘﻴﻮﻥ ﻢ ﺁﮢﻴﻨﺪﺍ ﻫﺌﺎ‪ ،‬ﺟﻴ ﻲ ﻭﻗﺖ ﮔﺬﺭﮠ ﺳﺎﻥ ﮘﺮﻱ‪ ،‬ﺳ ﻱ ۽‬ ‫ﻣ ﻲ َء ۾ ﻣﻠﻲ ﻭﻳﺎ‪ .‬ﺍﻥ ﺮﻱ ﺍﻥ ﺩﻭﺭ ﺟﻲ ﭔﻮﻟﻲ َء ۽ ﻟﮑﺖ ﺑﺎﺑﺖ ﺍﻧﺘﻬﺎﺋﻲ ﮔﻬ ﺛﺎﺑﺘﻴﻮﻥ‬ ‫ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ .‬ﺟﻴ ﻲ ﺑﻪ ﻣﻬﺮﻭﻥ ۽ ﭔﻮﻟﻲ َء ﺑﺎﺑﺖ ﭔﻴﻮﻥ ﺷﻬﺎﺩﺗﻮﻥ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ ،‬ﺳﻲ ﺍﻧﺘﻬﺎﺋﻲ‬ ‫ﮔﻬ ۽ ﺍﮠ ﭘﻮﺭﻳﻮﻥ ﺁﻫﻦ‪ .‬ﻲ ﺗﺨﺘﻴﻮﻥ ۽ ﻣﻬﺮﻭﻥ ﭜﭵﻲ ﭘﺮﺯﺍ ﭘﺮﺯﺍ ﭤﻲ ﻭﻳﻮﻥ ﺁﻫﻦ‪ ،‬ﺗﻪ ﻦ‬ ‫ﺗﻲ ﻭﺭﻱ ﻫ ﺍﮄ ﺍﮐﺮ ﻣﺲ ﻟﮑﻴﻞ ﻣﻠﻴﻮ ﺁﻫﻲ‪.‬‬

‫ﮀﺎ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﺎ ﻭﺍﺭﺙ ﻟﮑﻲ ﭘ ﻫﻲ ﻧﻪ ﺳﮕﻬﻨﺪﺍ ﻫﺌﺎ؟ ﻫ ﻣﻔﺮﻭﺿﻮ‬ ‫ﺠﻬﻪ ﻣﺎﻫﺮﻥ ﺍﻫﺎ ﺑﻪ ﺩﻋﻮﻯ ﺌﻲ ﺗﻪ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﺟﻲ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﻣﺎﻥ ﻣﻠﻴﻞ‬ ‫ﻟﮑﺘﻦ ﺟﺎ ﻧﻤﻮﻧﺎ ﺍﺻﻞ ۾ ﺎﺑﻪ ﻟﮑﺖ ﻳﺎ ﭔﻮﻟﻲ ﻧﻪ ﺁﻫﻲ‪ .‬ﭘﺮ ﺍﻫﻲ ﻣﺤﺾ ﺠﻬﻪ ﻏﻴﺮ ﻟﺴﺎﻧﻲ‬ ‫ﻧﺸﺎﻧﻴﻮﻥ ﺁﻫﻦ‪ .‬ﺍﻧﻬﻦ ﻣﺎﻫﺮﻥ ۾ ﺭﭼﺮ ﺍﺳﭙﺮﻭ )‪ ،(Richard Sproat‬ﻣﺎﺋﻴ ﻞ ﻭ ﺰﻝ‬ ‫)‪ (Michael Witzel‬۽ ﺳ ﻴﻮ ﻓﺎﺭﻣﺮ )‪ (Steve Farmer‬ﺷﺎﻣﻞ ﺁﻫﻦ‪ .‬ﺟﻦ ﻣﺮﮘﻮ‬ ‫ﺍﻥ ﮘﺎﻟﻬﻪ ﮐﺎﻥ ﺋﻲ ﺍﻧ ﺎﺭ ﺮﻱ ﮀ ﻳﻮ ﺗﻪ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﻭﺍﺭﺛﻦ ﻭ ﻮ ﻟﮑﺖ ﺟﻮ ﻧﻈﺎﻡ‬ ‫ﻣﻮﺟﻮﺩ ﻫﻮ‪ .‬ﺳﻨﺪﻥ ﺩﻋﻮﻯ ﻣﻄﺎﺑﻖ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﺟﺎ ﻣﺎﮢﻬﻮ ﺍﮠ ﭘ ﻫﻴﻞ ﻫﻴﺎ‪ .‬ﻫﻨﻦ ﻭ ﻟﮑﺖ ﺟﻮ‬ ‫ﻮﺑﻪ ﻧﻈﺎﻡ ﻣﻮﺟﻮﺩ ﻧﻪ ﻫﻮ‪ (3) .‬ﺳﻨﺪﻥ ﭼﻮﮠ ﻣﻮﺟﺐ ﺍﻥ ﺮﻱ ﻫﺎﮢﻲ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﻭﺍﺭﺛﻦ‬ ‫ﺟﻲ ﺍﻧﻬﻦ ﻧﺸﺎﻧﻴﻦ )ﻟﮑﺘﻦ( ﮐﻲ ﺭﺳﻢ ﺍﻟﺨﻂ ﻗﺮﺍﺭ ﻳﮡ ﺑﻨﺪ ﺮﮠ ﮔﻬﺮﺟﻲ‪ .‬ﻫﻨﻦ ﻣﺎﻫﺮﻥ‬ ‫ﻣﻮﺟﺐ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﺟﻲ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﻣﺎﻥ ﻣﻠﻴﻞ ﻧﺸﺎﻧﻴﻮﻥ ﻣﺤﺾ ﻦ ﻣﺬﻫﺒﻲ‪ ،‬ﺳﻴﺎﺳﻲ ۽‬ ‫ﺳﻤﺎﺟﻲ ﻋﻤﻠﻦ ۾ ﺍﻫﻢ ﺮﺩﺍﺭ ﺍﺩﺍ ﺮﮠ ﻻ ِء ﻫﻴﻮﻥ‪ .‬ﺟﻦ ﺟﻮ ﻨﻬﻦ ﻟﺴﺎﻧﻲ ﺎﺭﺝ ﻳﺎ ﭔﻮﻟﻲ‬ ‫ﻳﺎ ﻳﺎﺩﮔﻴﺮﻱ َء ﺳﺎﻥ ﻮﺑﻪ ﻻﮘﺎﭘﻮ ﻧﻪ ﻫﻴﻮ‪ .‬ﻫﻨﻦ ﻣﺎﻫﺮﻥ ﺟﻲ ﻣﻮﺟﺐ ﺳﻨﮅﻭ ﻟﮑﺖ ﺟﺎ ﻲ ﺑﻪ ﮔﻬﺎ‬ ‫ﻣﺘﻦ ﻧﻪ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺍﻥ ﺮﻱ ﻣﻠﻴﻞ ﻧﺸﺎﻥ ﻨﻬﻦ ﺭﺳﻢ ﺍﻟﺨﻂ ﺟﻲ ﻧﻤﺎﺋﻨﺪﮔﻲ ﻧﻪ ﭤﺎ ﻦ‪.‬‬ ‫ﺳﻨﺪﻥ ﭼﻮﮠ ﺁﻫﻲ ﺗﻪ ﻫﺎﮢﻲ ﺍﻥ ﻣﻔﺮﻭﺿﻲ ﮐﻲ ﺭﺩ ﺮﮠ ﮔﻬﺮﺟﻲ ﺗﻪ ﺩﻧﻴﺎ ﺟﻲ ﭘﻬﺮﻳﻦ ﺍﻟﻔﺎﺑﻴ‬ ‫ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ۾ ﺍﻳﺠﺎﺩ ﭤﻲ‪.‬‬ ‫ﻗﺪﻳﻢ ﻟﮑﺘﻦ ﺗﻲ ﺍﭜﻴﺎﺱ ﻨﺪ ﻫ ﻧﺎﻣﻴﺎﺭﻱ ﻣﺎﻫﺮ ﺁﺳ ﻮ ﭘﺮﭘﻮﻻ ‪(Asko‬‬ ‫)‪ Parpola‬ﺳ ﻴﻮ ﻓﺎﺭﻣﺮ‪ ،‬ﺭﭼﺮ ﺍﺳﭙﺮﻭ ۽ ﻣﺎﺋﻴ ﻞ ﻭ ﺰﻝ ﺟﻲ ﺍﻥ ﭤﻴﻮﺭﻱ ﮐﻲ ﺭﺩ ﻴﻮ‬ ‫ﺁﻫﻲ ﺗﻪ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﺟﻲ ﺭﻫﻮﺍﺳﻴﻦ ﻭ ﻟﮑﺖ ﺟﻮ ﻮ ﻧﻈﺎﻡ ﻣﻮﺟﻮﺩ ﻧﻪ ﻫﻴﻮ‪ .‬ﺳﻨﺪﻥ ﭼﻮﮠ‬ ‫ﺁﻫﻲ ﺗﻪ ﺁﺋﻮﻥ ﺍﻧﻬﻲ ﺭﺍ ِء ﺟﻮ ﺁﻫﻴﺎﻥ ﺗﻪ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﻭﺍﺭﺛﻦ ﻭ ﻟﮑﺖ ﺟﻮ ﻫ ﻧﻈﺎﻡ ﻫﻮ‪.‬‬ ‫ﻣﺤﺾ ﻧﻨﮃﻳﻦ ﺗﺤﺮﻳﺮﻥ ﻣﻠﮡ ﺟﻲ ﺁﮄﺍﺭ ﺗﻲ ﺍﻧﻬﻦ ﮐﻲ ﻟﮑﺖ ﺟﻮ ﺩﺭﺟﻮ ﻧﻪ ﻳﮡ ﻨﻬﻦ ﺑﻪ ﻃﺮﺡ‬ ‫ﻋﻘﻠﻲ ﺩﻟﻴﻞ ﻧﻪ ﺁﻫﻲ‪ .‬ﺟﻴﺘﻮﮢﻴ ﺳﻨﮅﻭ ﻣﺘﻦ ﺳﺮﺍﺳﺮﻱ ﻳﮕﻬﻪ ۾ ﭘﻨﺠﻦ ﻧﺸﺎﻧﻴﻦ ﺗﻲ ﻣﺸﺘﻤﻞ‬ ‫ﺁﻫﻲ‪ .‬ﺍﻫﺎ ﺧﻮﺑﻲ ﻧﻨﮃ ﻥ ﺍﺳﻢ ﻭﺍﺭﻥ ﻓﻘﺮﻥ ﺟﻲ ﺍﻇﻬﺎﺭ ﺮﮠ ﻻ ِء ﺎﻓﻲ ﺁﻫﻲ‪ .‬ﺍﺳﺎﻥ ﻣﺤﺾ‬

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‫ﻣﻬﺮﻥ ۽ ﭔﻴﻦ ﻣﺤﻔﻮﻅ ﭤﻴﻞ ﺷﻴﻦ ﺗﻲ ﻣ ﻤﻞ ﺟﻤﻠﻦ ﺟﻲ ﺗﻮﻗﻊ ﺮﻱ ﻧﻪ ﭤﺎ ﺳﮕﻬﻮﻥ‪ .‬ﭘﻮ ِء ﺑﻪ‬ ‫ﻟﻴﮏ ﺍﺳﻤﻲ ﻓﻘﺮﺍ‪ ،‬ﭔﻮﻟﻲ َء ﺗﻲ ﺑﻴﭡﻞ ﺭﺳﻢ ﺍﻟﺨﻂ ﺟﻲ ﺳﺎﮎ ﭜﺮﻳﻦ ﭤﺎ‪ (4) .‬ﺳﻨﺪﺱ ﻣﻮﺟﺐ‬ ‫ﻣﺼﺮﻱ ﺭﺳﻢ ﺍﻟﺨﻂ ﺑﻪ ﻧﻨﮃﻳﻦ ﻧﺸﺎﻧﻴﻦ ﺗﻲ ﻣﺸﺘﻤﻞ ﻫﺌﻲ‪ .‬ﺍﻧﻬﻦ ۾ ﺍ ﺜﺮ ﺮﻱ ﭔﻪ ﻳﺎ ﻲ‬ ‫ﻧﺸﺎﻧﻴﻮﻥ ﻫﻴﻮﻥ‪ ،‬ﺟﻨﻬﻦ ﮐﻲ ﺭﺳﻢ ﺍﻟﺨﻂ ﺟﻮ ﺭﺗﺒﻮ ﻣﻠﻴﻮ‪ .‬ﺁﺳ ﻮ ﭘﺮﭘﻮﻻ ﺳ ﻴﻮ ﻓﺎﺭﻣﺮ‪ ،‬ﺭﭼﺮ‬ ‫ﺍﺳﭙﺮﻭ ۽ ﻣﺎﺋﻴ ﻞ ﻭ ﺰﻝ ﺟﻲ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﺟﻲ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﻣﺎﻥ ﻟﮑﮡ ﺟﻮ ﺳﺎﻣﺎﻥ ﺑﺮﺵ‪،‬‬ ‫ﻗﻠﻢ ﻭﻏﻴﺮﻩ ﻧﻪ ﻣﻠﮡ ﮐﻲ ﺑﻨﻴﺎﺩ ﺑﮣﺎﺋﻲ ﺳﻨﮅﻭ ﻟﮑﺖ ﮐﺎﻥ ﺍﻧ ﺎﺭ ﺮﮠ ﻭﺍﺭﻱ ﺧﻴﺎﻝ ﮐﻲ ﺭﺩ‬ ‫ﻨﺪﻱ ﭼﻴﻮ ﺁﻫﻲ ﺗﻪ ﺍﻫﻲ ﺷﻴﻮﻥ ﻣﻤ ﻦ ﺁﻫﻲ ﺗﻪ ﻣﻮﺟﻮﺩ ﺭﻫﻴﻮﻥ ﻫﺠﻦ‪ ،‬ﺟﻴ ﻲ ﺑﻌﺪ ۾ ﮘﺮﻱ‬ ‫ﺳ ﻱ ﻓﻨﺎ ﭤﻲ ﻭﻳﻮﻥ ﻫﺠﻦ‪ .‬ﻫ ﺍﭘﺎ ﻭﺍﺭﻳﻦ ﭤﺎﻧﻮﻥ ﺗﻲ ﭼ ﻴﻞ ﺳﻨﮅﻭ ﻣﺘﻨﻦ ﻣﺎﻥ ﺍﺳﺎﻥ ﮐﻲ ﺧﺒﺮ‬ ‫ﭘﻮﻱ ﭤﻲ ﺗﻪ ﺳﻨﮅﻭ ﻟﻮ ﻟﮑﮡ ﻻ ِء ﺑﺮﺵ ﺍﺳﺘﻌﻤﺎﻝ ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﺳﺮ ﻮ ﺎ ﺍ ۽ ﺑﺎﻻ ﻮ ﻣﺎﻥ‬ ‫ﻣﻠﻴﻞ ﭼﻮ ﻳﻦ ۽ ﭔﺌﻲ ﺳﺎﻣﺎﻥ ﻣﺎﻥ ﺑﻪ ﺑﺮﺵ ﺍﺳﺘﻌﻤﺎﻝ ﭤﻴﮡ ﺟﻮﻥ ﺷﺎﻫﺪﻳﻮﻥ ﻣﻠﻦ ﭤﻴﻮﻥ‪ .‬ﺟﻴ ﻲ‬ ‫ﺑﺮﺵ ﺑﻌﺪ ۾ ﻣﺤﻔﻮﻅ ﻧﻪ ﺭﻫﻴﺎ ﻫﻮﻧﺪﺍ‪ .‬ﺍﻫﻮ ﻴﺌﻦ ﭤﻮ ﭤﻲ ﺳﮕﻬﻲ ﺗﻪ ﻣﻴﺴﻮﭘﻮ ﻴﻤﻴﺎ ﺟﻬ ﻱ‬ ‫ﭘ ﻫﻴﻞ ﻟﮑﻴﻞ ﺗﻬﺬﻳﺐ ﺳﺎﻥ ﻟﻬﻪ ﻭﭼ ۾ ﺭﻫﻨﺪ ﺳﻨﮅﻭ ﺟﻲ ﻭﺍﭘﺎﺭﻳﻦ ۽ ﺷﺎﻫﻮ ﺎﺭ ﻃﺒﻘﻲ‬ ‫ﭘﻨﻬﻨﺠﻮ ﻮ ﻟﮑﺖ ﺟﻮ ﻧﻈﺎﻡ ﻧﻪ ﺟﻮ ﻳﻮ ﻫﺠﻲ‪ .‬ﻣﺎﻫﺮ ﺍﻥ ﺭﺍ ِء ﺟﺎ ﺁﻫﻦ ﺗﻪ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﺟﻲ‬ ‫ﺭﻫﻮﺍﺳﻴﻦ ﺿﺮﻭﺭ ﮔﻬﻴﻮﻥ ﺗﺤﺮﻳﺮﻭﻥ ﺑﻪ ﻟﮑﻴﻮﻥ ﻫﻮﻧﺪﻳﻮﻥ‪ ،‬ﺟﻴ ﻲ ﭙ ﻱ‪ ،‬ﭼﻤ ﻱ ۽ ﻦ‬ ‫ﺍﻫ ﻳﻦ ﭔﻴﻦ ﺷﻴﻦ ﺗﻲ ﻟﮑﻴﻮﻥ ﻭﻳﻮﻥ ﻫﻮﻧﺪﻳﻮﻥ‪ ،‬ﺟﻴ ﻲ ﻣﺤﻔﻮﻅ ﺭﻫﻲ ﻧﻪ ﺳﮕﻬﻴﻮﻥ‪ .‬ﺻﺮﻑ‬ ‫ﺍﻫﻲ ﻟﮑﺘﻮﻥ ﺋﻲ ﻣﺤﻔﻮﻅ ﺭﻫﻲ ﺳﮕﻬﻴﻮﻥ‪ ،‬ﺟﻴ ﻲ ﻣﻬﺮﻥ ۽ ﭠ ﺮ ﺟﻲ ﭤﺎﻧﻮﻥ ﺗﻲ ﻣﻮﺟﻮﺩ‬ ‫ﻫﻴﻮﻥ‪ .‬ﺁﺳ ﻮ ﭘﺮﭘﻮﻻ ﻣﻮﺟﺐ ﺳﻨﮅﻭ ﻟﮑﺖ ﺟﻮﻥ ﻧﺸﺎﻧﻴﻮﻥ ﻓﻘﻂ ﻨﻬﻦ ﻫ ﻗﺪﻳﻢ ﻣﺎﮖ ﻣﺎﻥ‬ ‫ﻧﻪ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ ،‬ﭘﺮ ﺍﻫﻲ ﻭﺳﻴﻊ ﺍﻳﺮﺍﺿﻲ ﺗﻲ ﭰﻬﻠﻴﻞ ﻫﻦ ﺳﭝﻴﺘﺎ ﺟﻲ ﻴﺘﺮﻥ ﺋﻲ ﻣﺎﮘﻦ ﺗﺎﻥ‬ ‫ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ .‬ﺍﻧﻬﻦ ﻟﮑﺘﻦ ۾ ﻫ ﺟﻬ ﺍﺋﻲ ﻣﻮﺟﻮﺩ ﺁﻫﻲ‪ .‬ﺍﻥ ﻣﺎﻥ ﺛﺎﺑﺖ ﭤﺌﻲ ﭤﻮ ﺗﻪ ﺍﻧﻬﻦ‬ ‫ﻧﺸﺎﻧﻴﻦ ۾ ﻮ ﻣﻔﻬﻮﻡ ۽ ﻣﻌﻨﻰ ﻫﻮﻧﺪﻱ‪ ،‬ﺍﻧﻬﻦ ﻟﮑﺘﻦ ﮐﻲ ﺍﺳﺘﻌﻤﺎﻝ ﺮﻱ ﭘﺮﻱ ﭘﺮﻱ‬ ‫ﺭﻫﻨﺪ ﻣﺎﮢﻬﻮ ﻭﺍﭘﺎﺭ ﻳﺎ ﻣﻠ ﻲ ﻧﻈﺎﻡ ﻻ ِء ﺍﺳﺘﻌﻤﺎﻝ ﻨﺪﺍ ﻫﻮﻧﺪﺍ‪ (5) .‬ﺟﻨﻬﻦ ﻣﺎﻥ ﺛﺎﺑﺖ ﭤﺌﻲ‬ ‫ﭤﻮ ﺗﻪ ﺳﻨﮅﻭ ﻟﮑﺖ ﺳﻤﻮﺭﻱ ﻣﺎﭤﺮﻱ ۾ ﻫ ﺟﻬ ﻱ ﺭﺍﺋﺞ ﻫﺌﻲ‪ .‬ﺁﺳ ﻮ ﭘﺮﭘﻮﻻ ﻣﻮﺟﺐ‬ ‫ﺟﻴ ﻫﻦ ﺍﻫﻲ ﻟﮑﺖ ﺟﻮﻥ ﻧﺸﺎﻧﻴﻮﻥ ﻧﻪ ﻫﻴﻮﻥ ﺗﻪ ﺍﻫﻮ ﻴﺌﻦ ﭤﻲ ﺳﮕﻬﻲ ﭤﻮ ﺗﻪ ﻣﺨﺘﻠﻒ‬ ‫ﻋﻼﺋﻘﻦ ﺟﺎ ﻣﺎﮢﻬﻮ ﻫ ﺋﻲ ﻭﻗﺖ ﺍﻫ ﻳﻮﻥ ﻧﺸﺎﻧﻴﻮﻥ ﺍﺳﺘﻌﻤﺎﻝ ﻨﺪﺍ ﻫﺠﻦ‪.‬‬ ‫ﻣﺸﻬﻮﺭ ﺁﺭ ﻴﺎﻻﺟﻲ ﻣﺎﻫﺮ ﻣﺎﺳﻴﻤﻮ ﻭ ﻳﻞ )‪ (Massimo Vidale‬ﺑﻪ ﺳﻨﮅﻭ‬ ‫ﻣﺎﭤﺮﻱ ﺟﻲ ﻟﮑﺖ ﺟﻲ ﻭﺟﻮﺩ ﮐﺎﻥ ﺍﻧ ﺎﺭ ﻨﺪ ﻣﺎﻫﺮﻥ ﺳ ﻴﻮ ﻓﺎﺭﻣﺮ‪ ،‬ﺭﭼﺮ ﺍﺳﭙﺮﻭ ۽‬ ‫ﻣﺎﺋﻴ ﻞ ﻭ ﺰﻝ ﺟﻲ ﺍﻥ ﭤﻴﻮﺭﻱ ﮐﻲ ﺭﺩ ﻴﻮ ﺁﻫﻲ‪ .‬ﻣﺎﺳﻴﻤﻮ ﻭ ﻳﻞ ﻣﻮﺟﺐ ﻓﺎﺭﻣﺮ ۽ ﺳﻨﺪﺱ‬ ‫ﺳﺎﭤﻴﻦ ﺟﻮ ﻧﻈﺮﻳﻮ ﻣﻔﺮﻭﺿﻦ ۽ ﻫﻮﺍﺋﻲ ﮄ ﻦ ﺗﻲ ﺑﻴﭡﻞ ﺁﻫﻲ )‪ (6‬ﻫﻦ ﭘﻨﻬﻨﺠﻲ ﺗﺤﻘﻴﻖ ﺫﺭﻳﻌﻲ‬ ‫ﺛﺎﺑﺖ ﻴﻮ ﺗﻪ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﻭﺍﺭﺛﻦ ﻭ ﻟﮑﺖ ﺟﻮ ﻫ ﻧﻈﺎﻡ ﻣﻮﺟﻮﺩ ﻫﻮ‪.‬‬ ‫ﺳ ﻴﻮ ﻓﺎﺭﻣﺮ‪ ،‬ﺭﭼﺮ ﺍﺳﭙﺮﻭ ۽ ﻣﺎﺋﻴ ﻞ ﻭ ﺰﻝ ﺟﻲ ﺍﻥ ﭤﻴﻮﺭﻱ ﺟﻮ ﺭﺩ ﭜﺎﺭﺗﻲ‬ ‫ﺗﺎﻣﻞ ﭔﻮﻟﻲ ﺟﻲ ﻟﺴﺎﻧﻲ ﻣﺎﻫﺮ ﻣﻬﺎﺩﻳﻮﻥ ﺑﻪ ﺗﺤﻘﻴﻖ ﺫﺭﻳﻌﻲ ﻧﻮ ۽ ﺳﻨﺪﻥ ﺍﻥ ﺩﻟﻴﻞ ﮐﻲ ﺭﺩ ﻴﻮ‬ ‫ﺗﻪ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﺟﺎ ﻣﺎﮢﻬﻮ ﺍﮠ ﭘ ﻫﻴﻞ ﻫﺌﺎ ﻳﺎ ﻟﮑﮡ ﻧﻪ ﭴﺎﮢﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻣﻬﺎﺩﻳﻮﻥ ﺳﻨﮅﻭ ﻟﮑﺖ ﺑﺎﺑﺖ‬ ‫ﻓﺎﺭﻣﺮ ۽ ﺳﻨﺪﺱ ﺳﺎﭤﻴﻦ ﺟﻲ ﺍﻥ ﺑﺤﺚ ﮐﻲ ﻫ ﺍﺟﺎﻳﻮ ﺑﺤﺚ ﻗﺮﺍﺭ ﻧﻮ ﺁﻫﻲ‪ .‬ﻣﻬﺎﺩﻳﻮﻥ ﺍﻥ‬ ‫ﻣﻌﺎﻣﻠﻲ ﺗﻲ ﭘﻨﻬﻨﺠﻲ ﺟﻮﺍﺑﻲ ﻣﻘﺎﻟﻲ ۾ ﭼﻮﻱ ﭤﻮ ﺗﻪ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ۽ ﻟﺴﺎﻧﻴﺎﺕ ﺟﺎ ﺗﻤﺎﻡ ﻣﻀﺒﻮﻁ‬ ‫ﺛﺒﻮﺕ ﺍﻫ ﺍ ﻣﻮﺟﻮﺩ ﺁﻫﻦ‪ ،‬ﺟﻴ ﻲ ﻳﮑﺎﺭﻱ ﺳﮕﻬﻦ ﭤﺎ ﺗﻪ ﺳﻨﮅﻭ ﺭﺳﻢ ﺍﻟﺨﻂ ﻫ ﺗﺤﺮﻳﺮﻱ‬ ‫ﺳﺮﺷﺘﻮ ﺁﻫﻲ‪ .‬ﺟﻨﻬﻦ ۾ ﻫ ﺧﻄﻲ ﺟﻲ ﭔﻮﻟﻲ ﻣﻮﺟﻮﺩ ﺁﻫﻲ‪ .‬ﺟﻴﺘﻮﮢﻴ ﻫﻮ ﺍﻥ ﭔﻮﻟﻲ ﺑﺎﺑﺖ‬ ‫ﮔﻬﮣﻮ ﺍﻣ ﺎﻥ ﺍﻫﻮ ﻳﮑﺎﺭﻱ ﭤﻮ ﺗﻪ ﺍﻫﺎ ﺩﺭﺍﻭ ﻱ ﺁﻫﻲ‪(7) .‬‬ ‫ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﮐﻮ ﺎﺋﻲ ﺑﻌﺪ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺟﻲ ﻣﺨﺘﻠﻒ ﻣﺎﻫﺮﻥ ﺍﺗﺎﻥ ﻣﻠﻴﻞ‬ ‫ﻟﮑﺘﻦ ﮐﻲ ﭘ ﻫﮡ ﻳﺎ ﺳﻤﺠﻬﮡ ﮐﺎﻥ ﺍﮖ ﺋﻲ ﻣﻔﺮﻭﺿﻲ ﺗﺤﺖ ﺳﻨﮅﻱ ﭔﻮﻟﻲ ﺟﻮ ﻭﺍﺳﻄﻮ ﻣﺨﺘﻠﻒ‬ ‫ﭔﻮﻟﻴﻦ ﻳﺎ ﺍﻧﻬﻦ ﺟﻲ ﺷﺎﺧﻦ ﺳﺎﻥ ﻣﻨﺴﻮﺏ ﺮﻱ ﮀ ﻳﻮ‪ .‬ﺟﻨﻬﻦ ﺟﻮ ﻮﺑﻪ ﻋﻠﻤﻲ ۽ ﻋﻘﻠﻲ‬ ‫ﺟﻮﺍﺯ ﻣﻮﺟﻮﺩ ﻧﻪ ﻫﻮ‪ .‬ﻦ ﻣﺎﻫﺮﻥ ﺍﻥ ﮐﻲ ﺳﺎﻣﻲ ﺻﻔﺖ ﺟﻲ ﭔﻮﻟﻴﻦ ﺟﻲ ﺷﺎﺥ ﻗﺮﺍﺭ ﺋﻲ‬

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‫ﮀ ﻳﻮ ﺗﻪ ﻦ ﻭﺭﻱ ﺍﻥ ﮐﻲ ﺳﻨﺴ ﺮﺕ ﺟﻲ ﮄﻱ َء ﻗﺮﺍﺭ ﻳﮡ ۾ ﺎﺑﻪ ﺟﺠﻬ ﻣﺤﺴﻮﺱ ﻧﻪ‬ ‫ﺌﻲ‪.‬‬ ‫ﻳﻮﺭﭖ ﺟﺎ ﻣﺤﻘﻖ ۽ ﻟﺴﺎﻧﻲ ﻣﺎﻫﺮ ﺟ ﻫﻦ ﻫﻨﺪﺳﺘﺎﻥ ﺁﻳﺎ ﺗﻪ ﻫﻨﻦ ﭘﻬﺮﻳﺎﻥ ﺳﻨﺴ ﺮﺕ‬ ‫ﺟﻮ ﻣﻄﺎﻟﻌﻮ ﻴﻮ‪ ،‬ﺑﻌﺪ ۾ ﭘﻨﻬﻨﺠﻲ ﻣﺤﺪﻭﺩ ﻣﻄﺎﻟﻌﻲ ﺟﻲ ﺁﮄﺍﺭ ﺗﻲ ﻫﺘﺎﻥ ﺟﻲ ﭔﻴﻦ ﭔﻮﻟﻴﻦ ﮐﻲ‬ ‫ﺳﻨﺴ ﺮﺕ ﭔﻮﻟﻲ َء ﺟﻮﻥ ﺷﺎﺧﻮﻥ ﻇﺎﻫﺮ ﻴﻮ‪ .‬ﻫﻨﻦ ﮐﻲ ﺟﻨﻬﻦ ﺑﻪ ﭔﻮﻟﻲ َء ﺟﻲ ﺳﻨﺴ ﺮﺕ‬ ‫ﺳﺎﻥ ﭤﻮﺭﻱ ﺑﻪ ﻣﺸﺎﺑﻬﺖ ﻧﻈﺮ ﭤﻲ ﺁﻳﻦ ﺗﻪ ﺗ ۾ ﺍﻫﺎ ﺭﺍ ِء ﭘﺌﻲ ﻗﺎﺋﻢ ﻴﻦ ﺗﻪ ﺍﻫﺎ ﭔﻮﻟﻲ ﭘﮡ‬ ‫ﺳﻨﺴ ﺮﺕ ﺟﻲ ﭜﻴﮡ ﻳﺎ ﮄﻱ ُء ﺁﻫﻲ‪ .‬ﺗﺎﻣﻞ‪ ،‬ﺗﻴﻠﮕﻮ ۽ ﻨﺎ ﻱ ۾ ﺳﻨﮅﻱ ﭔﻮﻟﻲ َء ﺟﻮﻥ ﺠﻬﻪ‬ ‫ﺧﺎﺻﻴﺘﻮﻥ ﺳﻲ ﮄ ﻮ ﻫﻨﻴﻦ ﺗﻪ ﺳﻨﮅﻱ ﭔﻮﻟﻲ ﺍﻧﻬﻦ ﭔﻮﻟﻴﻦ ﺟﻲ ﮔﺮﻭﭖ ﻣﺎﻥ ﺟ ﻱ ﺭﺍﺱ ﭤﻲ ۽‬ ‫ﺍﻫﻲ ﺩﺭﺍﻭ ﻱ ﭔﻮﻟﻴﻮﻥ ﺁﻫﻦ‪ .‬ﻳﺎ ﻭﺭﻱ ﺳﻨﺴ ﺮﺕ ۽ ﺳﻨﮅﻱ ﭔﻮﻟﻲ َء ۾ ﺎﻓﻲ ﻫ ﺠﻬ ﺍﺋﻲ‬ ‫ﺳﻲ ﺳﻨﮅﻱ ﺯﺑﺎﻥ ﮐﻲ ﺳﻨﺴ ﺮﺕ ﭴﺎﺋﻲ ﭤﻲ ﺳﻤﺠﻬﻴﻦ‪ .‬ﭘﺮ ﺍﺻﻞ ۾ ﺍﺋﻴﻦ ﻮﻧﻪ ﻫﻮ‪ .‬ﺍﻥ‬ ‫ﺟﻮ ﻮﺑﻪ ﺛﺒﻮﺕ ﻣﻮﺟﻮﺩ ﻧﻪ ﻫﻮ‪ .‬ﺗﺎﻣﻞ ﺗﻴﻠﮕﻮ ۽ ﻨﺎ ﻱ ﭔﻮﻟﻴﻦ ﺟﻲ ﻭﺍﺭﺛﻦ ﺟﻮﻥ ﺗﻬﺬﻳﺒﻮﻥ‬ ‫ﺍﻳﺘﺮﻳﻮﻥ ﻗﺪﻳﻢ ﻧﻪ ﺁﻫﻦ‪ ،‬ﺳﻨﺪﻥ ﺗﻬﺬﻳﺒﻮﻥ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﭜﻴ ۾ ﭔﺎﺭ ﻳﻮﻥ ﻟﮙﻦ ﭤﻴﻮﻥ‪.‬‬ ‫ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ‪ ،‬ﻫ ﺍﭘﺎ ۽ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﭔﻴﻦ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺟﻲ ﮐﻮ ﺎﺋﻲ ﺑﻌﺪ ﻧﻴﻦ‬ ‫ﻟﮑﺘﻦ ﺟﻲ ﻣﻠﮡ ۽ ﻭﻗﺖ ﺑﻮﻗﺖ ﻧﻮﺍﻥ ﺍﻧ ﺸﺎﻑ ﻳﻮﺭﭘﻲ ﻣﺎﻫﺮﻥ ﺟﻲ ﺍﻧﻬﻦ ﻧﻈﺮﻳﻦ ﮐﻲ ﺭﺩ‬ ‫ﻨﺪﺍ ﺭﻫﻴﺎ ۽ ﻣﺎﻫﺮ ﻭﻗﺖ ﺑﻮﻗﺖ ﭘﻨﻬﻨﺠﻲ ﺧﻴﺎﻟﻦ ۾ ﺗﺒﺪﻳﻠﻴﻮﻥ ﺁﮢﻴﻨﺪﺍ ﺭﻫﻴﺎ‪ .‬ﭘﺮ ﻫ ﺍﻫ ﻭ ﺑﻪ‬ ‫ﻮﻟﻮ ﻫﻴﻮ‪ ،‬ﺟﻴ ﻮ ﻫﺮﻭﭜﺮﻭ ﻣﺬﻫﺒﻲ ﺮﭘﮣﻲ َء ۽ ﻫﭟ ﮄﺭﻣﻲ َء ﺮﻱ ﺯﻭﺭﻱ َء ﭘﻨﻬﻨﺠﻲ ﺭﺍ ِء‬ ‫ﺗﻲ ﭞ ﻫﮣﻲ ﻭﻳﻬﻲ ﺭﻫﻴﻮ ۽ ﺳﻨﮅﻱ ﭔﻮﻟﻲ َء ﮐﻲ ﻫﺘﺎﻥ ﺟﻲ ﺍﺻﻞ ﻧﺞ ﭔﻮﻟﻲ ﻣﭹﮡ ﮐﺎﻥ ﺍﻧ ﺎﺭ‬ ‫ﻨﺪﻭ ﺭﻫﻴﻮ‪ .‬ﺍﻥ ﻮﻟﻲ ۾ ﺮ ﻫﻨﺪﻭ‪ ،‬ﺳﻨﮅﻱ ﺯﺑﺎﻥ ﮐﻲ ﺳﻨﺴ ﺮﺕ ۽ ﭔﻴﻦ ﺩﺭﺍﻭ ﻱ ﻧﺴﻞ‬ ‫ﺟﻲ ﭔﻮﻟﻴﻦ ﻣﺎﻥ ﻧ ﺘﻞ ﭔﻮﻟﻲ ﺳﻤﺠﻬﮡ ﻟﮙﺎ ۽ ﭔﻴﺎ ﻭﺭﻱ ﺮ ﻣﺴﻠﻤﺎﻥ ﻫﺮﻭﭜﺮﻭ ﺳﻨﮅﻱ ﺯﺑﺎﻥ‬ ‫ﺟﻮ ﻭﺍﺳﻄﻮ ﻋﺮﺑﻲ ۽ ﺳﺎﻣﻲ ﻧﺴﻞ ﺟﻲ ﭔﻮﻟﻴﻦ ﺳﺎﻥ ﮘﻨﮃﮠ ﻻ ِء ﺟﺘﻦ ﺮﮠ ﻟﮙﺎ‪ .‬ﺟ ﻫﻦ ﺗﻪ‬ ‫ﺠﻬﻪ ﺗﺎﻣﻞ ﭔﻮﻟﻲ ﻣﺎﻫﺮ ﻧﺴﻠﻲ ۽ ﻗﻮﻣﻲ ﺗﻌﺼﺐ ﺟﻲ ﺑﻨﻴﺎﺩ ﺗﻲ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﭔﻮﻟﻲ ﮐﻲ‬ ‫ﺗﺎﻣﻞ ﺩﺭﺍﻭ ﻱ ﻗﺮﺍﺭ ﻳﮡ ﻻ ِء ﻧﻬﻦ ﭼﻮ ﻲ َء ﺟﻮ ﺯﻭﺭ ﻟﮙﺎﺋﮡ ﻟﮙﺎ‪.‬‬ ‫ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﺟﻲ ﭔﻮﻟﻲ ﺗﻲ ﺗﺤﻘﻴﻖ ﻨﺪ ﻣﺎﻫﺮﻥ ﻭ ﻫﻦ ﭔﻮﻟﻲ ﺑﺎﺑﺖ ﻣﺨﺘﻠﻒ‬ ‫ﺧﻴﺎﻝ ﻣﻮﺟﻮﺩ ﺁﻫﻦ‪ .‬ﻫﻴﻞ ﺗﺎﺋﻴﻦ ﺍﻥ ﺑﺎﺑﺖ ﭘﻨﺞ ﻣﻮﻗﻒ ﺳﺎﻣﻬﻮﻥ ﺍﭼﻲ ﭼ ﺎ ﺁﻫﻦ‪.‬‬ ‫ﺳﻨﮅﻱ ﭔﻮﻟﻲ ﺟﻲ ﺣﺴﺐ ﻧﺴﺐ ﺑﺎﺑﺖ ﭘﻬﺮﻳﻮﻥ ﻣﻮﻗﻒ ﺍ ﺮ ﺍﺭﻧﻴﺴ ﺮﻣﭗ ﻗﺎﺋﻢ‬ ‫ﻴﻮ‪ .‬ﺟﻨﻬﻦ ﻣﻮﺟﺐ ﺳﻨﮅﻱ ﭔﻮﻟﻲ ﺳﻨﺴ ﺮﺕ ﺯﺑﺎﻥ ﺟﻲ ﻭﺭﭼ ﺍ ﺍﭘﭝﺮﻧﺶ ﻣﺎﻥ ﭰ ﻲ ﻧ ﺘﻲ‪.‬‬ ‫ﺮﻣﭗ ﻟﮗ ﭜﮗ ﻳﮃ ﺳﻮ ﺳﺎﻝ ﺍﮖ ﺍﻫﻮ ﻧﻈﺮﻳﻮ ﻧﻮ‪ .‬ﺟﻨﻬﻦ ﮐﻲ ﺍﮘﺘﻲ ﻫﻠﻲ ﭔﻮﻟﻲ ﻣﺎﻫﺮﻥ ﺟﻲ‬ ‫ﻭ ﻱ ﮔﺮﻭﻫﻪ ﺗﺤﻘﻴﻖ ﺑﻌﺪ ﺗﺴﻠﻴﻢ ﻧﻪ ﻴﻮ‪ .‬ﺳﻨﮅﻱ ﺯﺑﺎﻥ ﮐﻲ ﺳﻨﺴ ﺮﺕ ﭔﻮﻟﻲ َء ﻣﺎﻥ ﻧ ﺘﻞ‬ ‫ﻳﮑﺎﺭﮠ ﻭﺍﺭﻱ ﮔﺮﻭﭖ ﺟﻮ ﺍﮘﻮﺍﮠ ﮔﺮﻳﺌﺮﺳﻦ ﺻﺎﺣﺐ ﻫﻮ‪ .‬ﺳﻨﺪﺱ ﺍﻥ ﻧﻈﺮﺋﻲ ﮐﻲ ﺳﻨﮅ ۾‬ ‫ﻭﮄﻳ ﻣﺸﺘﻬﺮ ﺮﮠ ۾ ﻭ ﻭ ﺮﺩﺍﺭ ﺎ ﻲ ﭜﻴﺮﻭﻣﻞ ﻣﻬﺮﭼﻨﺪ ﺁ ﻭﺍﮢﻲ ﭘﻨﻬﻨﺠﻲ ﭔﻦ ﺘﺎﺑﻦ‬ ‫ﺫﺭﻳﻌﻲ ﻴﻮ‪ .‬ﻫﻦ ﺍﻥ ﮘﺎﻟﻬﻪ ﮐﻲ ﻫﭥﻲ ﻭﭠﺎﺋﻲ ﺗﻪ ﺳﻨﮅﻱ ﺯﺑﺎﻥ ﻫﻨﺪ ﺁﺭﻳﺎﺋﻲ ﺯﺑﺎﻧﻦ ﺟﻲ ﺷﻤﺎﻟﻲ‬ ‫ﻣﻐﺮﺑﻲ ﮔﺮﻭﻫﻪ ﺳﺎﻥ ﺗﻌﻠﻖ ﺭﮐﻲ ﭤﻲ ۽ ﻭﺭﭼ ﺍ ﺍﭘﭝﺮﻧﺶ ﭘﺮﺍ ﺮﺕ ﺳﺎﻥ ﻫﻦ ﺟﻮ ﺳﮅﻭ ﺗﻌﻠﻖ‬ ‫ﺁﻫﻲ‪.‬‬ ‫ﺳﻨﮅﻱ ﭔﻮﻟﻲ ﺑﺎﺑﺖ ﭔﻴﻮ ﻣﻮﻗﻒ ﺳﻨﮅ ﺟﻲ ﻋﺎﻟﻢ ﺍ ﺮ ﻧﺒﻲ ﺑﺨﺶ ﺑﻠﻮﭺ ﺟﻮ‬ ‫ﺳﺎﻣﻬﻮﻥ ﺁﻳﻮ‪ .‬ﺟﻨﻬﻦ ﺳﻨﮅﻱ ﭔﻮﻟﻲ ﮐﻲ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﺟﻲ ﻗﺪﻳﻢ ﺍﻧ ﻭ ﺁﺭﻳﻦ ﭘﺮﻱ ﺳﻨﺴ ﺮﺕ‬ ‫ﺯﺑﺎﻥ ﻗﺮﺍﺭ ﻧﻮ‪.‬‬ ‫ﺳﻨﮅﻱ ﭔﻮﻟﻲ ﺑﺎﺑﺖ ﻴﻮﻥ ﻣﻮﻗﻒ ﺍﻳﻢ ﻲ ﺟﻴ ﻠﻲ ﺟﻮ ﺳﺎﻣﻬﻮﻥ ﺁﻳﻮ‪ .‬ﺳﻨﺪﺱ‬ ‫ﻣﻮﺟﺐ ﺳﻨﮅﻱ ﭔﻮﻟﻲ ﻨﻬﻦ ﭘﺮﺍﮢﻲ ﺍﻧ ﻭ ﺁﺭﻳﻦ ﭔﻮﻟﻴﻦ ﺟﻲ ﻧﺴﻞ ﻣﺎﻥ ﺁﻫﻲ‪.‬‬

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‫ﭼﻮﭤﻮﻥ ﻣﻮﻗﻒ ﺳﻨﮅﻱ ﭔﻮﻟﻲ ﺟﻲ ﻣﺎﻫﺮ ﺳﺮﺍﺝ ﺍﻟﺤﻖ ﻣﻴﻤﮡ ﺟﻮ ﺳﺎﻣﻬﻮﻥ ﺁﻳﻮ‪،‬‬ ‫ﺟﻨﻬﻦ ﺳﻨﮅﻱ ﭔﻮﻟﻲ ﮐﻲ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﺟﻲ ﺍﺻﻠﻮ ﻲ ﺯﺑﺎﻥ ﻗﺮﺍﺭ ﻧﻮ ۽ ﺳﻨﺴ ﺮﺕ ﮐﻲ‬ ‫ﺳﻨﮅﻱ ﭔﻮﻟﻲ ﻣﺎﻥ ﭰ ﻞ ﻳﮑﺎﺭﻱ‪ ،‬ﺍﻥ ﮐﻲ ﺳﻨﮅﻱ ﭔﻮﻟﻲ ﺟﻲ ﮄﻱ ُء ﻗﺮﺍﺭ ﻧﻮ‪.‬‬ ‫ﭘﻨﺠﻮﻥ ﻣﻮﻗﻒ ﺍ ﺮ ﻏﻼﻡ ﻋﻠﻲ ﺍﻻﻧﺎ ﺟﻮ ﺳﺎﻣﻬﻮﻥ ﺁﻳﻮ‪ ،‬ﺟﻨﻬﻦ ﺟﻮ ﭼﻮﮠ ﻫﻮ ﺗﻪ‬ ‫ﺳﻨﮅﻱ ﭔﻮﻟﻲ ﺟﻮﻥ ﭘﺎ ﻭﻥ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﺟﻲ ﺳﭝﻴﺘﺎ ۾ ﮐﺘﻞ ﺁﻫﻦ‪ ،‬ﺳﻨﮅﻱ ﭔﻮﻟﻲ ﻨﻬﻦ ﭔﻲ‬ ‫ﭔﻮﻟﻲ ﻣﺎﻥ ﺟﻨﻢ ﻧﻪ ﻭﺭﺗﻮ ﺁﻫﻲ‪ ،‬ﭘﺮ ﺍﻫﺎ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﺟﻲ ﻣﺎﮢﻬﻦ ﺟﻲ ﭘﻨﻬﻨﺠﻲ ﺍﺻﻠﻮ ﻲ ﭔﻮﻟﻲ‬ ‫ﺁﻫﻲ‪(8) .‬‬ ‫ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ۽ ﻫ ﺍﭘﺎ ُ ﻣﺎﻥ ﺍ ﻞ ‪ 800‬ﮐﻦ ﻣﻬﺮﻭﻥ ۽ ﺗﺎﺋﻴﭣ ﻟﮅﺍ ﺁﻫﻦ‪ .‬ﺟﻦ ﺗﻲ‬ ‫ﺷ ﻠﻴﻮﻥ‪ ،‬ﺗﺼﻮﻳﺮﻭﻥ ۽ ﻧﺸﺎﻧﻴﻮﻥ ﺍ ﺮﻳﻞ ﺁﻫﻦ‪ .‬ﺍﻧﻬﻦ ﻣﺎﻥ ﻣﮑﻴﻪ ﻧﺸﺎﻧﻴﻮﻥ ۽ ﺳﭹﺎﮢﭗ ۾‬ ‫ﺍﻳﻨﺪ ‪ 400‬ﮐﻦ ﻣﻠﻦ ﭤﻴﻮﻥ‪ .‬ﺍﻫﺎ ﺍﻥ ﻭﻗﺖ ﺟﻲ ﺳﻨﮅﻱ ﻟﭙﻲ ﻫﺌﻲ‪ (9).‬ﺍ ﺮ ﺟﻲ ﺁﺭ ﻫﻨ ﺮ‪،‬‬ ‫ﻣﺌ ﻲ‪ ،‬ﺳ ﻧﻲ ﺳﻤﭣ‪ ،‬ﺳﻲ ﺟﻲ ﮔﺌ ﺗﺤﻘﻴﻖ ﺑﻌﺪ ﺍﻫﻮ ﻧﻈﺮﻳﻮ ﻗﺎﺋﻢ ﻴﻮ ﺁﻫﻲ ﺗﻪ ﺑﺮﻫﻤﻲ‬ ‫ﺭﺳﻢ ﺍﻟﺨﻂ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﺳﻨﮅﻱ ﻟﭙﻲ ﻣﺎﻥ ﭰ ﻲ ﻧ ﺘﻲ‪ .‬ﻫﻨ ﺮ ﺍﻥ ﺧﻴﺎﻝ ﺟﻮ ﺁﻫﻲ ﺗﻪ‬ ‫ﺑﺮﻫﻤﻲ‪ ،‬ﺳﺒﺎﺋﻴﻦ‪ ،‬ﺻﻔﺎﺋﻴﻦ‪ ،‬ﺳﺎﺋﭙﺮﻳ )ﻗﺒﺮﺹ ﻣﻠ ( ۽ ﻓﻮﻧﻴﺸﻴﻦ ﺭﺳﻢ ﺍﻟﺨﻂ‪ ،‬ﺳﻨﮅﻱ ﺭﺳﻢ‬ ‫ﺍﻟﺨﻂ ﻣﺎﻥ ﺋﻲ ﺍﭜﺮﻳﺎ ۽ ﺍﺳﺮﻳﺎ‪ (10).‬ﺍ ﺮ ﻫﻨ ﺮ ﺗﻪ ﺍﻥ ﺣﺪ ﺗﺎﺋﻴﻦ ﺧﻴﺎﻝ ﻳﮑﺎﺭﻳﻮ ﺁﻫﻲ ﺗﻪ‬ ‫ﻣﻤ ﻦ ﺁﻫﻲ ﺗﻪ ﺍﻥ ﻭﻗﺖ ﺳﻨﮅﻳﻦ ﮐﻲ ﺍﻳﺮﺍﻧﻲ ﻧﺎﺭ ﺗﺎﺋﻴﻦ ﺳﺎﻣﻮﻧ ﻱ ﺁﻣﺪﺭﻓﺖ ۽ ﺟﻬﺎﺯ ﺭﺍﻧﻲ َء ۾‬ ‫ﻫ ﻫ ﻲ ﺣﺎﺻﻞ ﻫﺌﻲ‪ .‬ﺍﻫﺎ ﺣﻘﻴﻘﺖ ﺍﻧﺠﻴﻞ ۾ ﺫ ﺮ ﭤﻴﻞ ﻫﺮﻡ ﺑﺎﺩﺷﺎﻫﻪ ۽ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ‬ ‫ﺳﻼﻡ ﺟﻲ ﻭﭺ ۾ ﭤﻴﻞ ﻣﻌﺎﻫﺪﻱ ﺟﻲ ﺭﻭﺍﻳﺖ ﮐﻲ ﺛﺎﺑﺖ ﺮﻱ ﭤﻲ‪ .‬ﺟﻨﻬﻦ ﻣﻌﺎﻫﺪﻱ ﻣﻄﺎﺑﻖ‬ ‫ﻓﻮﻧﻴﺸﻴﻦ )ﺳﻨﮅﻳﻦ( ﻟﻮ ﻦ ﮐﻲ ﺍﻳﺰﺋﻨﺠﺒﺮ ۾ ﺑﻴﭡ ﻗﺎﺋﻢ ﺮﮠ ﺟﻲ ﺍﺟﺎﺯﺕ ﻣﻠﻲ ﻫﺌﻲ‪.‬‬ ‫ﻮﭘﻦ ﻫﻴﮕﻦ )ﻓﻨﻠﻴﻨ ( ﺟﻲ ﭼﺌﻦ ﺳﺎﺋﻨﺴﺪﺍﻧﻦ ﺁﺳ ﻮ ﭘﺮﭘﻮﻻ‪ ،‬ﺳﭙﻮ‬ ‫ﻮﺳ ﻴﻨﻴﺎﻣﻲ‪ ،‬ﺳﻴﻤﻮ ﭘﺎﺭﭘﻮﻻ ۽ ﭘﻨﻴ ﻲ ﺍﻟ ﻮ ‪1970‬ﻉ ﺟﻲ ﻫﺎ ﻲ ۾ ﺩﻋﻮﻯ ﺌﻲ ﺁﻫﻲ ﺗﻪ‬ ‫ﻫﻨﻦ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﻗﺪﻳﻢ ﺭﺳﻢ ﺍﻟﺨﻂ ﭘ ﻫﻲ ۽ ﺳﻤﺠﻬﻲ ﻭﺭﺗﻮ ﺁﻫﻲ‪ .‬ﻫﻨﻦ ﻣﻮﻫﻦ ﺟﻲ‬ ‫ﺩ ﻱ ﺟﻲ ﺭﺳﻢ ﺍﻟﺨﻂ ﮐﻲ ﺩﺭﺍﻭ ﻱ ﻗﺮﺍﺭ ﻧﻮ ﺁﻫﻲ‪ .‬ﻫﻨﻦ ﺍﻫﺎ ﺭﺍ ِء ﺍﻥ ﺑﻨﻴﺎﺩ ﺗﻲ ﻗﺎﺋﻢ ﺌﻲ‬ ‫ﺁﻫﻲ‪ ،‬ﮀﺎ ﺎﮠ ﺗﻪ ﺳﻨﮅﻱ ﭔﻮﻟﻲ َء ﺟﺎ ﻟﻔﻆ ﺩﺭﺍﻭ ﻱ ﭔﻮﻟﻴﻦ ۾ ﻣﻮﺟﻮﺩ ﺁﻫﻦ‪ .‬ﭘﺮ ﺍﻫﻲ ﻣﺎﻫﺮ ﺍﻥ‬ ‫ﺣﻘﻴﻘﺖ ﮐﻲ ﻭﻳﺠﻬﻮ ﻧﻪ ﭘﻬﭽﻲ ﺳﮕﻬﻴﺎ ﺁﻫﻦ ﺗﻪ ﺍﺻﻞ ۾ ﺩﺭﺍﻭ ﻱ ﭔﻮﻟﻴﻦ ﺗﻲ ﺁﮘﺎ ﻲ ﺳﻨﮅﻱ‬ ‫ﭔﻮﻟﻲ َء ﺟﻮ ﺍﺛﺮ ﻫﻮ ۽ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﭔﻮﻟﻲ ﺩﺭﺍﻭ ﻱ ﻧﻪ ﭘﺮ ﺁﮘﺎ ﻲ ﺳﻨﮅﻱ ﭔﻮﻟﻲ ﻫﺌﻲ‪.‬‬ ‫ﺍ ﺮ ﭘﺮﭘﻮﻻ‪ ،‬ﺳﻴﻤﻮﺋﻞ ﭘﺮﭘﻮﻻ ۽ ﺭﻭﺱ ﺟﻲ ﭔﻴﻦ ﻋﺎﻟﻤﻦ ﻤﭙﻴﻮ ﺮ ﺫﺭﻳﻌﻲ‬ ‫ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﻗﺪﻳﻢ ﻟﮑﺖ ﮐﻲ ﭘ ﻫﮡ ۾ ﺎﻣﻴﺎﺑﻲ ﺟﻲ ﺩﻋﻮﻯ ﺌﻲ ﺁﻫﻲ‪ .‬ﻫﻨﻦ‬ ‫ﻣﻮﺟﺐ “ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻭﺍﺭﻱ ﭔﻮﻟﻲ‪ ،‬ﺩﺭﺍﻭ ﻱ ﭔﻮﻟﻴﻦ ﺟﻲ ﻣﺎ ُء ﺁﻫﻲ‪ .‬ﺟﻨﻬﻦ ﻣﺎﻥ ﺍﻫﻲ‬ ‫ﺩﺭﺍﻭ ﻱ ﭔﻮﻟﻴﻮﻥ ﭰ ﻲ ﻧ ﺘﻴﻮﻥ‪ (11)”.‬ﻫﻨﻦ ﻣﺎﻫﺮﻥ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻣﺎﻥ ﻣﻠﻴﻞ ﻦ ﻣﻬﺮﻥ‬ ‫ﺟﻮﻥ ﭘ ﻫﮣﻴﻮﻥ ﺑﻪ ﻧﻴﻮﻥ ﺁﻫﻦ‪.‬‬ ‫ﻓﻨﻠﻴﻨ ﺟﻲ ﭔﻮﻟﻲ ﻣﺎﻫﺮ ﺁﺳ ﻮ ﭘﺮﭘﻮﻻ ﭘﻨﻬﻨﺠﻲ ﻧﺘﻴﺠﻦ ﺟﻲ ﺁﮄﺍﺭ ﺗﻲ ﺳﻨﮅﻭ ﻟﮑﺖ‬ ‫ﺟﻮ ﻻﮘﺎﭘﻮ ﺩﺭﺍﻭ ﻱ ﺯﺑﺎﻥ ﺳﺎﻥ ﻇﺎﻫﺮ ﻴﻮ ﺁﻫﻲ‪ .‬ﺁﺳ ﻮ ﭘﺮﭘﻮﻻ ﺳﻨﮅﻭ ﻟﮑﺘﻦ ﮐﻲ ﭘ ﻫﮡ ﺟﻲ‬ ‫ﻟﮙﺎﺗﺎﺭ ﻮﺷﺶ ﻨﺪ ﻣﺎﻫﺮﻥ ۾ ﻭ ﻭ ﻧﺎﻟﻮ ﺁﻫﻲ‪ .‬ﺳﻨﺪﺱ ﭼﻮﮠ ﺁﻫﻲ ﺗﻪ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﺟﻲ‬ ‫ﺟﻴ ﺎ ﺭﺳﻢ ﺍﻟﺨﻂ ﺁﻫﻲ‪ ،‬ﺍﻥ ﺟﻮ ﺗﻌﻠﻖ ﺩﺭﺍﻭ ﻱ ﺧﺎﻧﺪﺍﻥ ﺟﻲ ﻨﻬﻦ ﭔﻮﻟﻲ ﺳﺎﻥ ﺁﻫﻲ‪(12) .‬‬ ‫ﻫﻦ ﺳﻨﮅﻭ ﻟﮑﺖ ﮐﻲ ﭘ ﻫﮡ ﺟﻲ ﻮﺷﺶ ﺩﻭﺭﺍﻥ ﺩﺭﺍﻭ ﻱ ﭔﻮﻟﻴﻦ ﮐﻲ ﺑﻨﻴﺎﺩ ﺑﻨﺎﻳﻮ‪ .‬ﺟﻨﻬﻦ‬ ‫ﺳﺒﺐ ﭘﺎﮠ ﻭ ﻳﻦ ﻮﺷﺸﻦ ﺑﺎﻭﺟﻮﺩ ﺳﻨﮅﻭ ﻟﮑﺖ ﮐﻲ ﭘ ﻫﮡ ۾ ﺎﻣﻴﺎﺑﻲ ﺣﺎﺻﻞ ﺮﻱ ﻧﻪ‬ ‫ﺳﮕﻬﻴﻮ‪ .‬ﺳﺎﮘﻲ ﻃﺮﺡ ﺁﺳ ﻮ ﭘﺮﭘﻮﻻ ﻭﺍﻧﮕﺮ ﺳﻨﮅﻭ ﻟﮑﺖ ﺟﻮ ﺩﺭﺍﻭ ﻱ ﻧﻈﺮﻳﻮ ﺭﮐﻨﺪ ﭔﻴﻮ‬ ‫ﻣﺎﻫﺮ ﺍﺭﻭﭤﻢ ﻣﻬﺎﺩﻳﻮﻥ )‪ (IRAVATHAM MAHADEVAN‬ﺁﻫﻲ‪ .‬ﻫﻦ ﺗﺎﻣﻞ‬ ‫ﻧﺴﻞ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﭜﺎﺭﺗﻲ ﻣﺎﻫﺮ ﺗﺎﻣﻞ ۽ ﺑﺮﻫﻤﻲ ﻟﮑﺘﻦ ﺗﻲ ﺎﻓﻲ ﻢ ﻴﻮ ۽ ﻗﺪﻳﻢ‬ ‫ﺗﺎﻣﻞ ۽ ﺑﺮﻫﻤﻲ ﻟﭙﻴﻦ ﺟﻲ ﺍﭜﻴﺎﺱ )ﭜﺎﭶ( ۾ ﺎﻣﻴﺎﺏ ﻭﻳﻮ‪ .‬ﺟﻨﻬﻦ ﺑﻌﺪ ﻣﻬﺎﺩﻳﻮﻥ ﺳﻨﮅﻭ ﻟﮑﺖ‬

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‫ﮐﻲ ﭘ ﻫﮡ ﺟﻲ ﻮﺷﺶ ﺌﻲ‪ .‬ﭘﺮ ﻫﻦ ﺑﻪ ﺁﺳ ﻮ ﭘﺮﭘﻮﻻ ﻭﺍﻧﮕﺮ ﺳﻨﮅﻭ ﻟﮑﺖ ﺟﻮ ﺑﻨﻴﺎﺩ ﺗﺎﻣﻞ‬ ‫۽ ﺑﺮﻫﻤﻲ ۾ ﮘﻮﻟﮡ ﺟﻲ ﻮﺷﺶ ﺌﻲ‪ (13) .‬ﺟﻨﻬﻦ ﺳﺒﺐ ﮐﻴﺲ ﻫﻲ ﻗﺪﻳﻢ ﺳﻨﮅﻭ ﻟﮑﺖ‬ ‫ﭘ ﻫﮡ ۾ ﺍﭸﺎ ﺳﻮﮄﻭ ﺎﻣﻴﺎﺑﻲ ﻧﺼﻴﺐ ﻧﻪ ﭤﻲ ﺁﻫﻲ‪ .‬ﺁﺳ ﻮ ﭘﺮﭘﻮﻻ ۽ ﺍﺭﻭﭤﻢ ﻣﻬﺎﺩﻳﻮﻥ ﻃﺮﻓﺎﻥ‬ ‫ﺳﻨﮅﻭ ﻟﮑﺖ ﮐﻲ ﭘ ﻫﮡ ﺟﻮﻥ ﻮﺷﺸﻮﻥ ﺟﺎﺭﻱ ﺁﻫﻦ‪ .‬ﺧﺎﺹ ﺮﻱ ﺁﺳ ﻮ ﭘﺮﭘﻮﻻ ﺳﻨﮅﻭ‬ ‫ﻟﮑﺖ ﭘ ﻫﮡ ﻻ ِء ﺍﻳﺘﺮﻭ ﺗﻪ ﺑﻨﻴﺎﺩﻱ ﻢ ﻴﻮ ﺁﻫﻲ‪ ،‬ﺟﻮ ﺑﻘﻮﻝ ﺍﺭﻭﭤﻢ ﻣﻬﺎﺩﻳﻮﻥ ﻫﻮ ﻨﻬﻦ ﺑﻪ‬ ‫ﻭﻗﺖ ﺍﻥ ۾ ﺎﻣﻴﺎﺏ ﭤﻲ ﺳﮕﻬﻲ ﭤﻮ‪ .‬ﺍﺭﻭﭤﻢ ﻣﻬﺎﺩﻳﻮﻥ ﺍﻥ ﮘﺎﻟﻬﻪ ﺟﻲ ﺑﻪ ﻧﻔﻲ ﺮﻱ ﭤﻮ ﺗﻪ‬ ‫ﺗﺎﻣﻞ ﻧﺎ ﻭ ﺟﺎ ﻣﺎﮢﻬﻮ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﺎ ﻭﺍﺭﺙ ﺁﻫﻦ‪ .‬ﺍﺭﻭﭤﻢ ﻣﻬﺎﺩﻳﻮﻥ ﭘﺎﮠ ﺑﻪ ﺍﻥ ﺧﻴﺎﻝ ﺟﻮ ﺁﻫﻲ‬ ‫ﺗﻪ ﺍﭲ ﻫ ﺍﭘﺎ ۽ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻭﺍﺭﻱ ﻋﻼﺋﻘﻲ ۾ ﺭﻫﻨﺪ ﻣﺎﮢﻬﻮ ﺋﻲ ﺍﻥ ﺗﻬﺬﻳﺐ ﺟﺎ ﺍﺻﻞ‬ ‫ﻭﺍﺭﺙ ﺁﻫﻦ‪ .‬ﺳﻨﺪﻥ ﭔﻮﻟﻲ ۽ ﺛﻘﺎﻓﺖ ۾ ﺻﺪﻳﻮﻥ ﮔﺬﺭﮠ ﺑﻌﺪ ﻓﺮﻕ ﺿﺮﻭﺭ ﺁﻳﻮ ﻫﻮﻧﺪﻭ‪.‬‬ ‫ﻳﻮﻧﻴﻮﺭﺳ ﻲ ﺁﻑ ﻭﺍﺷﻨﮕ ﻦ ﺳﻴﺌ ﻞ ﺁﻣﺮﻳ ﺎ ﺟﻲ ﻤﭙﻴﻮ ﺮ ﺳﺎﺋﻨﺲ ۽ ﻟﺴﺎﻧﻴﺎﺕ‬ ‫ﺟﻲ ﭜﺎﺭﺗﻲ ﻣﺎﻫﺮ ﺭﺍﺟﻴﺶ ﺭﺍﺋﻮ )‪ (Rajesh P. N. Rao‬ﺑﻪ ﺳﻨﮅﻭ ﻟﮑﺖ ﺗﻲ ﻤﭙﻴﻮ ﺮ‬ ‫ﺫﺭﻳﻌﻲ ﺗﺤﻘﻴﻖ ﺮﻱ‪ ،‬ﻧﺘﻴﺠﺎ ﺣﺎﺻﻞ ﺮﮠ ﺟﻲ ﻮﺷﺶ ﺌﻲ‪ .‬ﺭﺍﺟﻴﺶ ﺭﺍﺋﻮ ۽ ﺳﻨﺪﺱ‬ ‫ﺳﺎﭤﻴﻦ )‪ (14‬ﺟﻮ ﺗﻌﻠﻖ ﭜﺎﺭﺕ ﺟﻲ ﮐﮡ ۾ ﺩﺭﺍﻭ ﻱ ﭔﻮﻟﻴﻮﻥ ﮘﺎﻟﻬﺎﺋﻴﻨﺪ ﺧﻄﻲ ﺳﺎﻥ ﺁﻫﻲ‪ .‬ﻫﻨﻦ‬ ‫ﺳﻨﮅﻭ ﻟﮑﺖ ﮐﻲ ﺩﺭﺍﻭ ﻱ ﭘﺴﻤﻨﻈﺮ ۾ ﭘﺮﮐﮡ ۽ ﺳﻤﺠﻬﮡ ﺟﻲ ﻮﺷﺶ ﺌﻲ‪ .‬ﺳﻨﺪﻥ ﺗﺤﻘﻴﻖ‬ ‫۾ ﻫﻨﺪﻭ ﻣﺬﻫﺐ ۽ ﻧﺴﻠﻲ ﺑﺮﺗﺮﻱ ﺟﻲ ﻋﻨﺼﺮ ﮐﻲ ﻧﻈﺮﺍﻧﺪﺍﺯ ﺮﻱ ﻧﻪ ﭤﻮ ﺳﮕﻬﺠﻲ‪ .‬ﺍﻫﻮ ﺋﻲ‬ ‫ﺳﺒﺐ ﺁﻫﻲ ﺟﻮ ﺳﻨﮅﻭ ﻟﮑﺖ ﺗﻲ ﺳﻨﺪﻥ ﺗﺤﻘﻴﻖ ﺩﺭﺍﻭ ﻱ ﻧﻘﻄﻲ ﺟﻲ ﭼﻮﮄﺍﺭﻱ ﭰﺮﻧﺪﻱ ﺭﻫﻲ‪.‬‬ ‫)‪ (15‬ﺭﺍﺟﻴﺶ ﺭﺍﺋﻮ ۽ ﺳﻨﺪﺱ ﺳﺎﭤﻴﻦ ﻣﻮﺟﺐ ﺳﻨﮅﻭ ﺭﺳﻢ ﺍﻟﺨﻂ ﺍ ﻞ ‪ 1900 – 2600‬ﻕ ﻡ‬ ‫۾ ﮐﮡ ﺍﻳﺸﻴﺎ ۾ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﺍﻧﺪﺭ ﻭﮄﻳﻮ ۽ ﻭﻳﺠﻬﻴﻮ‪ .‬ﺍﻧﻬﻲ َء ﺳﭝﻴﺘﺎ ﭘﻨﻬﻨﺠﻲ ﭘﭡﻴﺎﻥ‬ ‫ﺍﻧﺪﺍﺯﻥ ‪ 4‬ﻫﺰﺍﺭ ﻟﮑﺘﻮﻥ‪ ،‬ﻣﻬﺮﻥ‪ ،‬ﻧﻨﮃ ﻳﻦ ﻴﻦ‪ ،‬ﭠ ﺮ ﺟﻲ ﭤﺎﻧﻮﻥ‪ ،‬ﭘﭥﺮ ﺟﻲ ﭤﺎﻧﻮﻥ‪ ،‬ﺎﻣﻲ ﺟﻲ‬ ‫ﭤﺎﻧﻮﻥ‪ ،‬ﺍﻭﺯﺍﺭﻥ‪ ،‬ﻫﭥﻴﺎﺭﻥ ۽ ﺎﭞ ﺗﻲ ﻟﮑﻴﻞ ﮀ ﻳﻮﻥ ﺁﻫﻦ‪ .‬ﻣﻮﺟﻮﺩﻩ ﻟﮑﺘﻮﻥ ﻧﺴﺒﺘﻦ ﻧﻨﮃﻳﻮﻥ‬ ‫ﺁﻫﻦ ۽ ﺳﻨﺪﻥ ﺳﺮﺍﺳﺮﻱ ﻳﮕﻬﻪ ‪ 5‬ﻧﺸﺎﻧﻴﻦ ﺟﻴﺘﺮﻱ ﺁﻫﻲ‪ ،‬۽ ﻨﻬﻦ ﻫ ﺳﻄﺢ ﺗﻲ ﮔﻬﻲ ۾‬ ‫ﮔﻬﻲ ﻟﮑﺖ ‪ 17‬ﻧﺸﺎﻧﻴﻦ ﺗﻲ ﻣﺸﺘﻤﻞ ﺁﻫﻲ‪ .‬ﻫﻦ ﺭﺳﻢ ﺍﻟﺨﻂ ۾ ﻧﺸﺎﻧﻴﻦ ﺟﻮ ﭥﻴﻞ ﺗﻌﺪﺍﺩ‬ ‫ﺍ ﻞ ‪ 400‬ﮐﻦ ﺁﻫﻦ‪(16) .‬‬

‫ﺳﻨﮅ ﺳﭝﻴﺘﺎ ﺟﻲ ﭔﻮﻟﻲ ۽ ﻟﮑﺖ ﺑﺎﺑﺖ ﻣﻮﻻﻧﺎ ﺍﺑﻮ ﺟﻼﻝ ﻧﺪﻭﻱ ِء ﺟﻲ ﺩﻋﻮﻯ‬ ‫ﭘﺎ ﺴﺘﺎﻥ ۾ ﻣﻮﻻﻧﺎ ﺍﺑﻮ ﺟﻼﻝ ﻧﺪﻭﻱ ِء ﺑﻪ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﭔﻮﻟﻲ ۽ ﻟﮑﺖ ﺗﻲ‬ ‫ﺗﺤﻘﻴﻖ ﺮﮠ ﺟﻲ ﺩﻋﻮﻯ ﺌﻲ ﺁﻫﻲ‪ .‬ﻫﻦ ﭘﻨﻬﻨﺠﻲ ﻫ ﻣﻀﻤﻮﻥ “ﻗﺪﻳﻢ ﺳﻨﮅﻱ ﻧﻮﺷﺘﻲ” ۾‬ ‫ﺍﻫﻮ ﻧﺘﻴﺠﻮ ﮃﻳﻮ ﺁﻫﻲ ﺗﻪ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﺟﻲ ﺳﭝﻴﺘﺎ ﻳﻌﻨﻲ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻣﺎﻥ ﻣﻠﻴﻞ ﭔﻮﻟﻲ ۽‬ ‫ﻟﮑﺖ ﺩﺭﺍﺻﻞ ﻋﺒﺮﺍﻧﻲ ۽ ﻋﺮﺑﻲ ﺟﻮ ﺑﻨﻴﺎﺩ ﺁﻫﻲ‪ .‬ﻫﻦ ﺍﻫﺎ ﺑﻪ ﺩﻋﻮﻯ ﺌﻲ ﻫﺌﻲ ﺗﻪ ﻫﻮ ﻣﻮﻫﻦ‬ ‫ﺟﻲ ﺩ ﻱ ﺟﻮﻥ ﻲ ﻣﻬﺮﻭﻥ ﭘ ﻫﮡ ۾ ﺎﻣﻴﺎﺏ ﭤﻲ ﻭﻳﻮ ﺁﻫﻲ‪ .‬ﻣﻮﻻﻧﺎ ﻧﺪﻭﻱ ﺳﻨﮅﻱ ﺗﻬﺬﻳﺐ‪،‬‬ ‫ﺗﻤﺪﻥ ۽ ﺭﺳﻢ ﺍﻟﺨﻂ ﮐﻲ ﻋﺮﺑﻲ ﺯﺑﺎﻥ ﺟﻲ ﺗﻨﺎﻇﺮ ۾ ﭘ ﻫﮡ‪ ،‬ﭘﺮﮐﮡ ۽ ﺟﺎﭼﮡ ﺟﻲ ﻮﺷﺶ‬ ‫ﺌﻲ ﺁﻫﻲ‪ .‬ﻫﻦ ﭘﻨﻬﻨﺠﻲ ﻫ ﭔﺌﻲ ﻣﻀﻤﻮﻥ “ﻓﻦ ﺘﺎﺑﺖ” ۾ ﻟﮑﺖ ﺟﻮ ﻗﺪﻳﻢ ﺩﻭﺭ ﮐﺎﻥ‬ ‫ﺟﺎﺋﺰﻭ ﻭﺭﺗﻮ ﺁﻫﻲ‪ .‬ﻫﻦ ﺍﻫﻮ ﻧﺘﻴﺠﻮ ﮃﻳﻮ ﺁﻫﻲ ﺗﻪ “ ﺳﻨﮅﻱ ﺭﺳﻢ ﺍﻟﺨﻂ ﻫﺎﮢﻲ ﺗﺎﺋﻴﻦ ﺟﻲ‬ ‫ﻣﻌﻠﻮﻣﺎﺕ ﺟﻲ ﺣﺪ ﺗﺎﺋﻴﻦ ﺩﻧﻴﺎ ﺟﻮ ﻗﺪﻳﻢ ﺭﺳﻢ ﺍﻟﺨﻂ ﺁﻫﻲ‪ .‬ﻫﻲ ُء ﺭﺳﻢ ﺍﻟﺨﻂ ﭘﻬﺮﻳﻦ ﺷ ﻠﻲ‬ ‫ﻫﻮﻧﺪﻭ ﻫﻮ‪ .‬ﺗﺼﻮﻳﺮﻥ ﺟﻲ ﺫﺭﻳﻌﻲ ﺧﻴﺎﻟﻦ ﮐﻲ ﻗﻠﻤﺒﻨﺪ ﻴﻮ ﻭﻳﻨﺪﻭ ﻫﻮ‪ .‬ﺳﻨﮅ ﻭﺍﺭﻥ ﺗﺼﻮﻳﺮﻱ‬ ‫ﻟﮑﺖ ﮐﻲ ﻏﻴﺮ ﺷ ﻠﻲ ﺑﻠ ﺍﺑﺠﺪﻱ ﺮﻱ ﮀ ﻳﻮ‪”.‬‬ ‫ﻣﻮﻻﻧﺎ ﺍﺑﻮ ﺟﻼﻝ ﻧﺪﻭﻱ ﺟﻲ ﺗﺤﻘﻴﻖ ﺟﻮ ﺑﻨﻴﺎﺩﻱ ﻣﺮ ﺰ ﻋﺮﺑﻲ ۽ ﻋﺒﺮﺍﻧﻲ ﻋﻠﻢ ۽‬ ‫ﺍﺩﺏ ﺳﺎﻥ ﻭﺍﺑﺴﺘﻪ ﺁﻫﻲ‪ .‬ﻫﻮ ﻟﮑﻲ ﭤﻮ ﺗﻪ “‪ 2650‬ﻕ ﻡ ﮐﺎﻥ ‪ 2150‬ﻕ ﻡ ﺗﺎﺋﻴﻦ ﺳﻨﮅ ۽ ﻋﺮﺍﻕ ﺟﻲ‬

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‫ﻭﭺ ۾ ﺁﻣﺪﺭﻓﺖ ﺭﻫﻲ ﺁﻫﻲ‪ .‬ﺍﻫﻮ ﺯﻣﺎﻧﻮ ﻋﺮﺍﻕ ﺟﻲ ﺍﻧﺪﺭ ﺳﻤﻴﺮﻱ ۽ ﺳﺎﻣﻲ ﺗﻬﺬﻳﺒﻦ ﺟﻲ‬ ‫ﻋﺮﻭﺝ ﺟﻮ ﺯﻣﺎﻧﻮ ﻫﻮ‪ .‬ﺍﻧﻬﻦ ﻳﻨﻬﻦ ۾ ﻋﺮﺍﻕ ۾ ﭔﻪ ﺯﺑﺎﻧﻮﻥ ﻫ “ﺍﻳﺴﻤﻲ ﻧﻬﺎ”‪ ،‬ﻳﻌﻨﻲ ﻣﺮﺩﺍﻧﺎ‬ ‫ﺯﺑﺎﻥ ﺗﻮﺭﺍﻧﻲ ﺯﺑﺎﻥ ﺟﻬ ِ ﻱ ﻫﺌﻲ‪ ،‬ﺟﻴ ﻲ ﺳﻤﻴﺮﻱ ﮘﺎﻟﻬﺎﺋﻴﻨﺪﺍ ﻫﺌﺎ‪ .‬ﭔﻲ ﺯﺑﺎﻥ “ﺍﻳﻤﻲ ﺳﻞ”‬ ‫ﻳﻌﻨﻲ ﺯﻧﺎﻧﻲ ﺯﺑﺎﻥ ﻫﺌﻲ‪ ،‬ﺟﻴ ﺎ ﺳﻤﻴﺮﻱ ﻋﻮﺭﺗﻮﻥ ۽ ﺳﺎﻣﻲ ﻣﺎﮢﻬﻮ ﮘﺎﻟﻬﺎﺋﻴﻨﺪﺍ ﻫﺌﺎ‪ .‬ﺍﻫﺎ ﺯﺑﺎﻥ‬ ‫ﻋﺮﺑﻲ‪ ،‬ﻋﺒﺮﺍﻧﻲ ۽ ﺣﺒﺸﻲ ﺟﻲ ﻫﻢ ﻧﺴﻞ‪ ،‬ﭘﺮ ﺗﻮﺭﺍﻧﻲ ﺁﻣﻴﺰ ﻫﺌﻲ‪ .‬ﻣﻮﻻﻧﺎ ﺍﺑﻮ ﺟﻼﻝ ﻧﺪﻭﻱ‬ ‫ﺍﻫﻮ ﻧﺘﻴﺠﻮ ﺍﺧﺬ ﻴﻮ ﺁﻫﻲ ﺗﻪ ﺳﻨﮅ ﺳﭝﻴﺘﺎ ﺟﻲ ﻭﺍﺭﺛﻦ ﺟﻮ ﺍﻧﻬﻦ ﭔﻨﻬﻲ ﺯﺑﺎﻧﻦ ﺳﺎﻥ ﻭﺍﺳﻄﻮ‬ ‫ﻫﻮ‪ .‬ﻫﻮ ﺍﻧﻬﻦ ﭔﻨﻬﻲ ﮐﻲ ﻧﻪ ﺳﻬﻲ‪ ،‬ﭘﺮ ﻫ ﺯﺑﺎﻥ ﮐﻲ ﺿﺮﻭﺭ ﭴﺎﮢﻨﺪﺍ ﻫﺌﺎ‪ .‬ﺍﻥ ﺍﻣ ﺎﻥ ﮐﻲ ﺑﻪ‬ ‫ﺭﺩ ﺮﻱ ﻧﻪ ﭤﻮ ﺳﮕﻬﺠﻲ ﺗﻪ ﺳﻨﮅ ۾ ﺍﻥ ﻣﺎﻥ ﺎ ﻫ ﺯﺑﺎﻥ ﮘﺎﻟﻬﺎﺋﺠﻨﺪﻱ ۽ ﻟﮑﻲ ﻭﻳﻨﺪﻱ‬ ‫ﻫﺌﻲ‪”.‬‬ ‫ﺍﺑﻮ ﺟﻼﻝ ﻧﺪﻭﻱ ﭘﻨﻬﻨﺠﻲ ﺗﺤﻘﻴﻖ ﺫﺭﻳﻌﻲ ﺍﻫﻮ ﺛﺎﺑﺖ ﺮﮠ ﺟﻲ ﻮﺷﺶ ﺌﻲ‬ ‫ﺁﻫﻲ ﺗﻪ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﺟﻲ ﻣﺎﮢﻬﻦ ﺟﻲ ﺯﺑﺎﻥ ۽ ﻟﮑﺖ ﺍﺻﻞ ۾ ﻣﻘﺎﻣﻲ ﻧﻪ ﻫﺌﻲ ﭘﺮ‪ ،‬ﺍﻫﺎ ﭼﺎﺭ ﻳﺎ‬ ‫ﭘﻨﺞ ﻫﺰﺍﺭ ﺳﺎﻝ ﭘﺮﺍﮢﻲ ﻋﺮﺑﻲ ﺯﺑﺎﻥ ﺁﻫﻲ‪ .‬ﻫﻦ ﻣﺬﻫﺐ ﺍﺳﻼﻡ ۽ ﻣﻮﺟﻮﺩﻩ ﭘﺎ ﺴﺘﺎﻥ ﺳﺎﻥ‬ ‫ﻣﺤﺒﺖ ﺟﻲ ﺑﻨﻴﺎﺩ ﺗﻲ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﭔﻮﻟﻲ ۽ ﻟﮑﺖ ﮐﻲ ﺑﻨﺎ ﻨﻬﻦ ﺛﺒﻮﺕ ﺟﻲ ﻋﺮﺑﻲ ۽‬ ‫ﺍﺭﺩﻭ ﺳﺎﻥ ﮘﻨ ﮠ ﺟﻲ ﻮﺷﺶ ﺌﻲ ﺁﻫﻲ‪ .‬ﺟﻴﺌﻦ ﭘﺎﮠ ﻫ ﻣﻀﻤﻮﻥ ۾ ﺍﻫﻮ ﻧﺘﻴﺠﻮ ﮃﻳﻮ‬ ‫ﺁﻫﻲ ﺗﻪ “ﺳﻨﮅ ﻣﺎﭤﺮﻱ ﺟﻲ ﺯﺑﺎﻥ ﺟﻲ ﺗﺤﺮﻳﺮ ﻧﻪ ﺳﻨﺴ ﺮﺕ ﺁﻫﻲ ۽ ﻧﻪ ﻭﺭﻱ ﺩﺭﺍﻭ ﻱ‪ ،‬ﭘﺮ ﺍﺻﻞ‬ ‫۾ ﺍﻫﺎ ﻋﺮﺑﻲ ﺯﺑﺎﻥ ﺁﻫﻲ‪ ”.‬ﻫﻦ ﻫ ﺍﭘﺎ ۽ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﻟﮑﺘﻦ ﺟﻲ ﺳﻠﺴﻠﻲ ﮐﻲ ﺍﺭﺩﻭ‬ ‫ﺍﺑﺠﺪﻥ ﺳﺎﻥ ﻣﻼﺋﮡ ﺟﻲ ﻮﺷﺶ ﺌﻲ ﺁﻫﻲ‪.‬‬ ‫ﺍﺑﻮ ﺟﻼﻝ ﻧﺪﻭﻱ ﺍﺻﻞ ۾ ﻣﺬﻫﺐ ﺟﻲ ﺍﺛﺮ ﻫﻴﭟ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﭔﻮﻟﻲ ۽ ﻟﭙﻲ‬ ‫ﮐﻲ ﺯﺑﺮﺩﺳﺘﻲ ﺳﺎﻣﻲ ﺗﻬﺬﻳﺐ ﺳﺎﻥ ۽ ﻋﺮﺏ ﺩﻧﻴﺎ ﺳﺎﻥ ﮘﻨﮃﮠ ﺟﻲ ﻮﺷﺶ ﺌﻲ ﺁﻫﻲ‪ .‬ﺟﻨﻬﻦ‬ ‫ﺟﺎ ﻲ ﺑﻪ ﻋﻘﻠﻲ ۽ ﺳﺎﺋﻨﺴﻲ ﺑﻨﻴﺎﺩ ﻣﻮﺟﻮﺩ ﻧﺎﻫﻦ‪ .‬ﺟﻴ ﻫﻦ ﺳﻨﮅﻭ ﻟﮑﺖ ۽ ﭔﻮﻟﻲ ﺟﻮ‬ ‫ﻭﺍﺳﻄﻮ ﺳﺎﻣﻲ ﺗﻬﺬﻳﺐ ﺳﺎﻥ ﻫﻮ ۽ ﻫﻦ ﭜﺮﻱ ﭜﺎﮘﻲ ﺗﺮﻗﻲ ﻳﺎﻓﺘﺎ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﺟﺎ ﻣﺎﮢﻬﻮ ﺍﻥ ﻭﻗﺖ‬ ‫ﺳﺎﻣﻲ ﺗﻤﺪﻥ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﻣﺎﮢﻬﻦ ﺟﻲ ﭔﻮﻟﻲ ﮘﺎﻟﻬﺎﺋﻴﻨﺪﺍ ﻫﺌﺎ ﺗﻪ ﭘﻮ ِء ﺳﻤﻴﺮﻱ ﺗﻬﺬﻳﺐ‬ ‫ﻣﺎﻥ ﻣﻠﻴﻞ ﻟﮑﺘﻦ ۽ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻣﺎﻥ ﻣﻠﻴﻞ ﻟﮑﺘﻦ ۾ ﻫ ﺟﻬ ﺍﺋﻲ ﻣﻮﺟﻮﺩ ﮀﻮ ﻧﻪ ﺁﻫﻲ‪.‬‬ ‫ﺳﻤﻴﺮﻱ ﺗﻬﺬﻳﺐ ﺟﻲ ﻟﮑﺖ ۽ ﺳﻨﮅ ﻟﮑﺖ ﺳﺎﮘﻲ ﻫﺌﻲ ﺗﻪ ﭘﻮ ِء ﺳﻤﻴﺮﻱ ﻟﮑﺖ ﭘ ﻫﺠﻲ ﺳﮕﻬﻲ‬ ‫ﺁﻫﻲ ﭘﺮ ﺳﻨﮅﻭ ﻟﮑﺖ ﺍﻥ ﺳﺎﻥ ﻫ ﺟﻬ ﺍﺋﻲ ﺭﮐﮡ ﺑﺎﻭﺟﻮﺩ ﮀﻮ ﺍﭸﺎ ﺗﺎﺋﻴﻦ ﭘ ﻫﺠﻲ ﻧﻪ ﺳﮕﻬﻲ‬ ‫ﺁﻫﻲ‪ .‬ﺍﺻﻞ ۾ ﻣﻮﻻﻧﺎ ﻧﺪﻭﻱ ﺟﻲ ﺗﺤﻘﻴﻖ ﺟﻮ ﺑﻨﻴﺎﺩ ﻋﻠﻤﻲ‪ ،‬ﻋﻘﻠﻲ ۽ ﺳﺎﺋﻨﺴﻲ ﺑﻨﻴﺎﺩﻥ ﺗﻲ‬ ‫ﺭﮐﻴﻞ ﻧﻪ ﺁﻫﻲ ﭘﺮ ﻫﻦ ﻣﺬﻫﺐ ﺟﻲ ﺍﺛﺮ ﻫﻴﭟ ﺑﻨﺎ ﻨﻬﻦ ﺛﺒﻮﺕ ﺟﻲ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﺯﺑﺎﻥ‬ ‫ﮐﻲ ﻋﺮﺑﻲ ﺯﺑﺎﻥ ﺛﺎﺑﺖ ﺮﮠ ﺟﻲ ﻮﺷﺶ ﺌﻲ ﺁﻫﻲ‪ .‬ﻫ ﻫﻨﮅ ﺗﻲ ﻣﺬﻫﺐ ﺳﺎﻥ ﻣﺤﺒﺖ‬ ‫ﺟﻲ ﺑﻨﻴﺎﺩ ﺗﻲ ﺳﻤﻮﺭﻱ ﺟﺪﻳﺪ ﺗﺤﻘﻴﻖ ۽ ﻧﺘﻴﺠﻦ ﮐﻲ ﭘﺎﺳﻲ ﺗﻲ ﭰ ﻮ ﻨﺪﻱ ﺍﻫﺎ ﺩﻋﻮﻯ ﺑﻪ ﺌﻲ‬ ‫ﺁﻫﻲ ﺗﻪ ﻭﺍﺩﻱ ﺳﻨﮅ ﺟﺎ ﻣﺎﮢﻬﻮ ﺩﻳﻦ ﺣﻨﻴﻒ ﺟﻲ ﻣﭹﮡ ﻭﺍﺭﺍ ﻫﺌﺎ ۽ ﻣﻠﺖ ﺍﺑﺮﺍﻫﻴﻢ ﺳﺎﻥ ﺗﻌﻠﻖ‬ ‫ﺭﮐﻨﺪﺍ ﻫﺌﺎ‪ .‬ﺍﻥ ﺮﻱ ﻣﻮﻻﻧﺎ ﻧﺪﻭﻱ ﺟﻲ ﺳﻨﮅﻭ ﻟﮑﺖ ۽ ﭔﻮﻟﻲ ﺗﻲ ﭤﻴﻞ ﺗﺤﻘﻴﻖ ﺟﻲ ﻲ ﺑﻪ‬ ‫ﻋﻠﻤﻲ‪ ،‬ﻋﻘﻠﻲ ۽ ﺳﺎﺋﻨﺴﻲ ﺑﻨﻴﺎﺩ ﻧﻪ ﺁﻫﻦ‪ (17) .‬ﺍ ﺮ ﺍﻳﻦ ﺑﻲ ﺑﻠﻮﭺ ۽ ﺍﺑﻮﺍﻟﺠﻼﻝ ﻧﺪﻭﻱ ﺍﻥ‬ ‫ﮘﺎﻟﻬﻪ ﺗﻲ ﺯﻭﺭ ﻧﻮ ﺗﻪ ﺳﻨﮅﻱ ﺳﻨﺴ ﺮﺕ ﺯﺑﺎﻥ ﻧﻪ ﺁﻫﻲ‪ ،‬ﺍﺑﻮ ﺍﻟﺠﻼﻝ ﻧﺪﻭﻱ ﺟﻲ ﭼﻮﮠ ﻣﻮﺟﺐ‬ ‫ﺳﻨﮅﻱ ﺳﻨﺴ ﺮﺕ ۽ ﺗﺎﻣﻞ ﺳﺎﻥ ﻮﺑﻪ ﺗﻌﻠﻖ ﻧﻪ ﭤﻲ ﺭﮐﻲ‪(18) .‬‬ ‫ﭘﺎ ﺴﺘﺎﻥ ﺟﻮ ﻧﺎﻣﻴﺎﺭﻱ ﺁﺭ ﻴﺎﻻﺟﻲ ﻣﺎﻫﺮ ﭘﺮﻭﻓﻴﺴﺮ ﺩﺍﻧﻲ ﺑﻪ ﺍﻥ ﻧﻈﺮﺋﻲ ﺟﻮ ﺁﻫﻲ‬ ‫ﺗﻪ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﻭﺍﺭﺛﻦ ﺟﻲ ﭔﻮﻟﻲ ﺩﺭﺍﻭ ﻱ ﻧﻪ ﻫﺌﻲ‪ .‬ﮀﺎ ﺎﮠ ﺟﻮ ﺍﭲ ﺟﻲ ﮐﮡ ﻫﻨﺪﺳﺘﺎﻥ‬ ‫۽ ﺁﮘﺎ ﻲ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﺟﻲ ﻭﭺ ۾ ﻭ ﻭ ﻓﺎﺻﻠﻮ ﺁﻫﻲ‪ .‬ﮐﮡ ﻫﻨﺪﺳﺘﺎﻥ ۽ ﻗﺪﻳﻢ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ۾‬ ‫ﺛﻘﺎﻓﺘﻲ ﺗﺴﻠﺴﻞ ﺟﺎ ﺑﻪ ﻲ ﻣﺜﺎﻝ ﻣﻮﺟﻮﺩ ﻧﺎﻫﻦ‪ .‬ﺳﺎﮘﻲ ﮘﺎﻟﻬﻪ ﭜﺎﺭﺗﻲ ﻣﺎﻫﺮ ﻣﻬﺎﺩﻳﻮﻥ ﺑﻪ ﺮﻱ‬ ‫ﭤﻮ ﺗﻪ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ۽ ﻫﻴ ﻭ ﭘﺮﻱ ﺩﺭﺍﻭ ﻱ ﮐﮡ ۾ ﺳﮅﻭ ﺭﺷﺘﻮ ﻣﻤ ﻦ ﻮﻧﻬﻲ‪ .‬ﮀﻮ ﺗﻪ ﻭﭺ‬ ‫۾ ﺍﻳ ﻱ ﻭ ﻱ ﻓﺎﺻﻠﻲ ۽ ﻭﻗﺖ ﺟﻲ ﻭﭤﻲ ﺁﻫﻲ‪ .‬ﺍ ﻞ ‪ 2000‬ﺳﺎﻝ ۽ ‪ 2000‬ﻣﻴﻞ ﺟﻲ ﺩﻭﺭﻱ‬ ‫ﺁﻫﻲ‪ (19) .‬ﭘﺎ ﺴﺘﺎﻥ ﺟﻲ ﻣﺸﻬﻮﺭ ﺁﺭ ﻴﺎﻻﺟﺴ ﭘﺮﻭﻓﻴﺴﺮ ﺍﺣﻤﺪ ﺣﺴﻴﻦ ﺩﺍﻧﻲ ﻣﻮﺟﺐ‬

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‫ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﺎ ﺧﺎﻟﻖ ﺩﺭﺍﻭ ﻧﻪ ﻫﺌﺎ‪ .‬ﻫﻦ ﺍﻧ ﻳﺎ ﺟﻲ ﺁﺭ ﻴﺎﻻﺟﺴ ﻦ ﺍﺳﻮ ﺎ ﭘﺎﺭﭘﻮﻻ ۽‬ ‫ﭘﺮﻭﻓﻴﺴﺮ ﻣﻬﺎﺩﻳﻮﻥ ۽ ﺭﻭﺳﻲ ﻣﺤﻘﻘﻦ ﺟﻲ ﺍﻥ ﻧﻈﺮﺋﻲ ﮐﻲ ﺭﺩ ﻴﻮ ﺁﻫﻲ ﺗﻪ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ‬ ‫ﺟﺎ ﻭﺍﺭﺙ ﺩﺭﻭﺍ ﻫﺌﺎ‪ ،‬ﺍﻥ ﺑﺎﺑﺖ ﻫﻦ ﭘﻨﻬﻨﺠﻲ ﺍﻧ ﺮﻭﻳﻮ ۾ ﭼﻴﻮ ﺁﻫﻲ ﺗﻪ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﻣﺎﮘﻦ‬ ‫ﺗﻲ ﭤﻴﻞ ﺗﺤﻘﻴﻘﻲ ﻣﺎﻥ ﺍﻥ ﮘﺎﻟﻬﻪ ﺟﻮ ﻮﺑﻪ ﺛﺒﻮﺕ ﻧﻪ ﻣﻠﻴﻮ ﺁﻫﻲ ﺗﻪ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ‬ ‫ﺗﻬﺬﻳﺐ ﺟﺎ ﻭﺍﺭﺙ ﺩﺭﻭﺍ ﻫﺌﺎ‪ ،‬ﺟﻴ ﻫﻦ ﺩﺭﻭﺍ ﺳﻨﮅﻭ ﺗﻬﺬﻳﺐ ﺟﺎ ﺧﺎﻟﻖ ﻫﺌﺎ ۽ ﻫﻦ ﻣﺎﭤﺮﻱ ﻣﺎﻥ‬ ‫ﺋﻲ ﻟ ﭘﻼﮠ ﺮﻱ ﮐﮡ ﻫﻨﺪﺳﺘﺎﻥ ﻭﻳﺎ ﻫﺌﺎ ﺗﻪ ﭘﻮ ِء ﺍﺗﺎﻥ ﻫﻦ ﻭﻗﺖ ﺗﺎﺋﻴﻦ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ‬ ‫ﺗﻬﺬﻳﺐ ﺟﺎ ﺁﺛﺎﺭ ﮀﻮ ﻧﻪ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺟ ﻫﻦ ﺗﻪ ﺳﻨﮅ ﺗﻬﺬﻳﺐ ﺟﺎ ﺁﺛﺎﺭ ﮔﺠﺮﺍﺕ‪ ،‬ﻣﻠﺒﺎﺭ ۽ ﺳﻨﮅﻭ‬ ‫ﻣﺎﭤﺮﻱ ﺟﻲ ﭜﺮ ﻭﺍﺭﻥ ﭔﻴﻦ ﺧﻄﻦ ﻣﺎﻥ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﭘﺮ ﺩﺭﺍﻭ ﻱ ﭔﻮﻟﻲ ﮘﺎﻟﻬﺎﺋﻴﻨﺪ ﻥ ﺟﻲ ﺧﻄﻲ‬ ‫ﮐﮡ ﻫﻨﺪﺳﺘﺎﻥ ﻣﺎﻥ ﻮ ﻫ ﺑﻪ ﺍﻫ ﻭ ﺁﺛﺎﺭ ﻧﻪ ﻣﻠﻴﻮ ﺁﻫﻲ‪ ،‬ﺟﻴ ﻮ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺳﺎﻥ‬ ‫ﻫ ﺠﻬ ﺍﺋﻲ ﺭﮐﻨﺪ ﻫﺠﻲ ﻳﺎ ﺍﻥ ﺩﻭﺭ ﺟﻮ ﻫﺠﻲ‪(20) .‬‬ ‫ﺳﻨﮅ ۾ ﺳﻨﮅﻭ ﻟﮑﺖ ﺗﻲ ﻢ ﻨﺪ ﻫ ﻣﺎﻫﺮ ﺳﺮﺍﺝ ﺍﻟﺤﻖ ﻣﻴﻤﮡ ﻣﻮﺟﺐ ﻣﻮﻫﻦ‬ ‫ﺟﻲ ﺩ ﻱ ۽ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﺟﻲ ﭔﻴﻦ ﻭﺳﻨﺪﻳﻦ ﻣﺎﻥ ﻣﻠﻴﻞ ﻟﮑﺘﻮﻥ ﺳﻨﮅﻱ ﭔﻮﻟﻲ َء ﺟﻮﻥ ﺁﻫﻦ‪.‬‬ ‫ﺳﻨﮅﻱ ﭔﻮﻟﻲ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ َء ﺟﻲ ﺍﺻﻠﻮ ﻲ ﭔﻮﻟﻲ ﺁﻫﻲ‪ .‬ﺍﻫﺎ ﭥﺎﻥ ﭔﺎﻫﺮﺍﻥ ﻧﻪ ﺁﺋﻲ ﻫﺌﻲ ۽ ﻧﻪ‬ ‫ﻭﺭﻱ ﻨﻬﻦ ﺑﻲ ﭔﻮﻟﻲ ﻣﺎﻥ ﭰ ﻲ ﻧ ﺘﻲ ﻫﺌﻲ‪ .‬ﻫﻦ ﭘﻨﻬﻨﺠﻲ ﺘﺎﺏ “ﺳﻨﮅﻱ ﭔﻮﻟﻲ” ۾ ﺍﻫﻮ‬ ‫ﻧﺘﻴﺠﻮ ﮃﻳﻮ ﺁﻫﻲ ﺗﻪ ﺟﻴﺌﻦ ﺗﻪ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﺟﻲ ﺳﭝﻴﺘﺎ ﺗﻤﺎﻡ ﮔﻬﮣﻲ ﻗﺪﻳﻢ ﺁﻫﻲ‪ ،‬ﺍﻥ ﺮﻱ‬ ‫ﺍﻥ ﺟﻲ ﭔﻮﻟﻲ ﺑﻪ ﺳﭝﻨﻲ ﭔﻮﻟﻴﻦ ﮐﺎﻥ ﻗﺪﻳﻢ ﻫﻮﻧﺪﻱ‪ .‬ﺟﻨﻬﻦ ﻣﺎﻥ ﭘﻮ ِء ﭔﻴﻮﻥ ﭔﻮﻟﻴﻮﻥ ﭰ ﻲ‬ ‫ﻧ ﺘﻴﻮﻥ ﻫﻮﻧﺪﻳﻮﻥ‪ .‬ﺳﺮﺍﺝ ﻣﻴﻤﮡ ﭘﺮﻭ ﻮ ﺳﻨﮅﻱ ﮐﻲ ﭘﺮﻭ ﻮ ﺩﺭﺍﻭ ﻱ‪ ،‬ﭘﺮﻭ ﻮ ﺁﺭﻳﺎﺋﻲ ۽ ﻫﻦ‬ ‫ﺧﻄﻲ ﺟﻲ ﭔﻴﻦ ﻗﺪﻳﻢ ﭔﻮﻟﻴﻦ ﺟﻲ ﻣﺎ ُء ﻗﺮﺍﺭ ﺋﻲ ﭤﻮ‪(21) .‬‬ ‫ﺳﺎﮘﻲ ﻃﺮﺡ ﺳﻨﮅ ﺟﻮ ﻫ ﭔﻴﻮ ﻟﺴﺎﻧﻴﺎﺗﻲ ﻣﺎﻫﺮ ﺍ ﺮ ﻏﻼﻡ ﻋﻠﻲ ﺍﻻﻧﺎ ﺑﻪ ﺳﻨﮅﻱ‬ ‫ﭔﻮﻟﻲ َء ﮐﻲ ﻫﺘﺎﻥ ﺟﻲ ﺍﺻﻠﻮ ﻲ ﭔﻮﻟﻲ ﻗﺮﺍﺭ ﺋﻲ ﭤﻮ‪ .‬ﺟﻨﻬﻦ ﮐﻲ ﻫﻮ “ﺳﻨﮅﻭﺋﻲ” ﺟﻮ ﻧﺎﻟﻮ‬ ‫ﺋﻲ ﭤﻮ‪ .‬ﺍ ﺮ ﺍﻻﻧﺎ ﺟﻲ ﺳﻨﮅﻱ ﭔﻮﻟﻲ ﺑﺎﺑﺖ ﺍﻫﺎ ﺭﺍ ِء ﺁﻫﻲ ﺗﻪ ﺟﻴﺌﻦ ﺗﻪ ‪ 5‬ﻫﺰﺍﺭ ﺳﺎﻝ ﭘﺮﺍﮢﻲ‬ ‫ﺳﻨﮅﻱ ﻠﭽﺮ ۽ ﺳﭝﻴﺘﺎ ﺟﻮ ﺗﺴﻠﺴﻞ ﺍﭲ ﺑﻪ ﺳﻨﮅ ۾ ﻣﻮﺟﻮﺩ ﺁﻫﻲ‪ .‬ﺗﻪ ﭔﻮﻟﻲ ۾ ﺑﻪ ﺳﺎﮘﻴﻮ‬ ‫ﺗﺴﻠﺴﻞ ﻫﻮﻧﺪﻭ‪ (22) .‬ﺍﻥ ﺮﻱ ﺿﺮﻭﺭﻱ ﺁﻫﻲ ﺗﻪ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﻭﺍﺭﺛﻦ ﺟﻲ ﺍﻥ ﭔﻮﻟﻲ ۽‬ ‫ﻟﮑﺘﻦ ﮐﻲ ﺍﻥ ﭘﺴﻤﻨﻈﺮ ۾ ﭘ ﻫﮡ ﮔﻬﺮﺟﻲ‪ (23) .‬ﺳﺎﮘﻲ ﻃﺮﺡ ﺳﻨﮅ ﺟﻲ ﻫ ﭔﺌﻲ ﻣﺎﻫﺮ ﺍﻳﻢ‬ ‫ﺍﻳﭿ ﭘﻨﻬﻮﺭ ﺟﻲ ﺑﻪ ﺍﻫﺎ ﺭﺍ ِء ﺁﻫﻲ ﺗﻪ ﺳﻨﮅ ۾ ﻫﻦ ﻭﻗﺖ ﺟﻴ ﺎ ﭔﻮﻟﻲ ﮘﺎﻟﻬﺎﺋﺠﻲ ﭤﻲ‪ ،‬ﺍﻫﺎ ﭘﺮﻭ ﻮ‬ ‫ﺍﻧ ﻳﻦ ﻳﻌﻨﻲ ﺁﮘﺎ ﻲ ﻫﻨﺪ ﺟﻲ ﭔﻮﻟﻲ ﻫﺌﻲ ۽ ﺩﺭﺍﻭ ﻥ ﺳﺎﻥ ﺍﻥ ﺟﻮ ﺗﻌﻠﻖ ﮔﻬﮣﻮ ﺁﮘﺎ ﻮ ﮀﭵﻲ‬ ‫ﭼ ﻮ ﻫﻮ ۽ ﭔﻮﻟﻲ ﻨﻬﻦ ﺑﻪ ﺻﻮﺭﺕ ۾ ﺩﺭﺍﻭ ﻱ ﭤﻲ ﻧﻪ ﭤﻲ ﺳﮕﻬﻲ‪ .‬ﺍﻥ ﺮﻱ ﺳﻨﮅﻭ ﻟﮑﺘﻦ‬ ‫ﮐﻲ ﺩﺭﺍﻭ ﻱ ﮐﻲ ﺑﻨﻴﺎﺩ ﻗﺮﺍﺭ ﺋﻲ ﭘ ﻫﮡ )‪ (Decipherment‬ﺟﻲ ﺎﺑﻪ ﻮﺷﺶ‬ ‫ﺎﻣﻴﺎﺏ ﭤﻲ ﻧﻪ ﭤﻲ ﺳﮕﻬﻲ‪.‬‬ ‫ﭔﻮﻟﻲ َء ﺟﺎ ﻣﺎﻫﺮ ﺍﻥ ﮘﺎﻟﻬﻪ ﺗﻲ ﻣﺘﻔﻖ ﺁﻫﻦ ﺗﻪ ﭘﺮﺍﮢﻲ )ﭘﺮﻭ ﻮ( ﺳﻨﮅﻱ ﭔﻮﻟﻲ ﺋﻲ ﺳﻨﮅﻭ‬ ‫ﺳﭝﻴﺘﺎ ﺟﻲ ﻭﺍﺭﺛﻦ ﺟﻲ ﭔﻮﻟﻲ ﻫﺌﻲ‪ .‬ﺳﻨﮅﻱ ﭔﻮﻟﻲ َء ﺟﻮﻥ ﭘﺎ ﻭﻥ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻭﺍﺭﻱ ﺳﭝﻴﺘﺎ‬ ‫۾ ﮐﺘﻞ ﺁﻫﻦ‪ .‬ﭘﺮﻭ ﻮ ﺳﻨﮅﻱ ﭔﻮﻟﻲ َء ﺟﻮﻥ ﺧﺎﺻﻴﺘﻮﻥ ﻫﻨﺪﺳﺘﺎﻥ ﺟﻲ ﭔﻴﻦ ﭔﻮﻟﻴﻦ ۾ ﻫﺠﮡ ﺍﻥ‬ ‫ﮘﺎﻟﻬﻪ ﺟﻮ ﺛﺒﻮﺕ ﺁﻫﻲ ﺗﻪ ﺍﻧﻬﻦ ﭔﻮﻟﻴﻦ ﺟﻮ ﺍﺻﻞ ﺑﮡ ﺑﮣﻴﺎﺩ ﭘﺮﻭ ﻮ ﺳﻨﮅﻱ ﻫﺌﻲ‪ .‬ﺑﺎﺑﻞ ۽‬ ‫ﻣﻴﺴﻮﭘﻮ ﻴﻤﻴﺎ ۾ ﺳﻨﮅﻱ ﭔﻮﻟﻲ َء ﺟﻮﻥ ﻧﺸﺎﻧﻴﻮﻥ ﻣﻠﮡ ﻣﺎﻥ ﺍﻫﺎ ﮘﺎﻟﻬﻪ ﻇﺎﻫﺮ ﭤﺌﻲ ﭤﻲ ﺗﻪ ﺳﻨﮅﻭ‬ ‫ﻣﺎﭤﺮ ﺟﻲ ﺗﺮﻗﻲ ﻳﺎﻓﺘﻪ ﺗﻬﺬﻳﺐ ﺟﻲ ﻭﺍﺭﺛﻦ ﻭﺍﭘﺎﺭ ﺳﺎﻧﮕﻲ ﺍﺗﻲ ﭘﻬﭽﮡ ﺑﻌﺪ ﭘﻨﻬﻨﺠﻲ ﭔﻮﻟﻲ َء ﺟﻮ‬ ‫ﺍﻧﻬﻦ ﺩﻳﺴﻦ ۾ ﭰﻬﻼ ُء ﻴﻮ‪ .‬ﺟﻨﻬﻦ ﺮﻱ ﺑﺎﺑﻞ ۽ ﻣﻴﺴﻮﭘﻮ ﻴﻤﻴﺎ ﺟﻲ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﻣﺎﻥ ﭔﻮﻟﻲ‬ ‫ﺑﺎﺑﺖ ﻣﻠﻴﻞ ﺑﺎﻗﻴﺎﺕ ﺟﻮ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﭔﻮﻟﻲ ﺳﺎﻥ ﻫ ﺠﻬ ﺍﺋﻲ ﺍﻥ ﺟﻮ ﺛﺒﻮﺕ ﺁﻫﻲ‪.‬‬ ‫ﻣﺎﻫﺮﻥ ﺍﻫﻮ ﺛﺎﺑﺖ ﻴﻮ ﺁﻫﻲ ﺗﻪ ﻣﮑﻴﻪ ﺩﺭﺍﻭ ﻱ ﭔﻮﻟﻴﻮﻥ ﺗﺎﻣﻞ‪ ،‬ﺗﻴﻠﮕﻮ ۽ ﻨﺎ ﻱ ﺍﺻﻞ ﭘﺮﻭ ﻮ‬ ‫ﺳﻨﮅﻱ ﭔﻮﻟﻲ َء ﻣﺎﻥ ﭰ ﻲ ﻧ ﺘﻴﻮﻥ ﺁﻫﻦ‪ .‬ﺟ ﻫﻦ ﺗﻪ ﺳﻨﺴ ﺮﺕ ﺟﻲ ﭜﻴ ۾ ﺳﻨﮅﻱ ﭔﻮﻟﻲ َء‬ ‫ﮔﻬﮣﻲ ﭘﺮﺍﮢﻲ ﺁﻫﻲ‪.‬‬

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‫ﺳﻨﮅﻭ ﻟﭙﻲ ﮐﻲ ﭘ ﻫﮡ ﻻ ِء ﺟﺎﮐﻮ ﻨﺪ ﻣﺎﻫﺮﻥ ﻣﺎﻥ ﺠﻬﻪ ﻫﻦ ﻟﮑﺖ ﮐﻲ ﻫﻨﺪ‬ ‫ﺁﺭﻳﺎﺋﻲ ﺛﺎﺑﺖ ﺮﮠ ﺟﻲ ﻮﺷﺶ ﭘﻴﺎ ﻦ ۽ ﺳﻨﮅﻭ ﻟﮑﺖ ﮐﻲ ﺳﻨﺴ ﺮﺕ‪ ،‬ﺩﺭﺍﻭ ﻱ ﻳﺎ‬ ‫ﺑﺮﺍﻫﻤﻲ ﻟﮑﺖ ﺳﺎﻥ ﭜﻴ ﻲ ﻭﻳﺪ ﭘﻴﺎ ﺛﺎﺑﺖ ﻦ ﺗﻪ ﭔﻴﺎ ﻭﺭﻱ ﺍﻥ ﺟﻲ ﭘﺮﻭ ﻮ ﺩﺭﺍﻭ ﻱ ﻫﺌﮡ ﺟﻮ‬ ‫ﻳﻘﻴﻦ ﺮﻱ ﺍﻥ ﮐﻲ ﺗﺎﻣﻞ ۽ ﺗﻴﻠﮕﻮ ﭔﻮﻟﻴﻦ ﮐﻲ ﺍﮘﻴﺎﻥ ﺭﮐﻲ ﭘ ﻫﮡ ۽ ﺳﻤﺠﻬﮡ ﻃﺮﻑ‬ ‫ﭘﻨﻬﻨﺠﻮﻥ ﺗﻮﺍﻧﺎﻳﻮﻥ ﺍﺳﺘﻌﻤﺎﻝ ﺮﻱ ﺭﻫﻴﺎ ﺁﻫﻦ‪ .‬ﺳﺎﮘﻲ ﻃﺮﺡ ﻣﺎﻫﺮﻥ ﺟﻮ ﻫ ﮔﺮﻭﭖ ﻭﺭﻱ‬ ‫ﺳﻨﮅﻭ ﻟﮑﺖ ﮐﻲ ﺳﺎﻣﻲ ﺻﻔﺖ ﺟﻲ ﭔﻮﻟﻲ ﺛﺎﺑﺖ ﺮﮠ ﺟﻲ ﻮﺷﺶ ﭘﻴﻮ ﺮﻱ‪ .‬ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ‬ ‫ﺟﻲ ﻟﭙﻲ ﮐﻲ ﭘ ﻫﮡ ﺟﻲ ﻮﺷﺶ ﻨﺪ ﻟﺴﺎﻧﻴﺎﺗﻲ ﻣﺎﻫﺮﻥ ﭘﻨﻬﻨﺠﻲ ﺍﮘﻴﺎﻥ ﻫﻦ ﻣﺎﭤﺮﻱ ﮐﺎﻥ‬ ‫ﻫﺰﺍﺭﻳﻦ ﻣﻴﻞ ﭘﺮﻱ ﻣﻮﺟﻮﺩ ﺯﺑﺎﻧﻦ ﮐﻲ ﺍﮘﻴﺎﻥ ﺭﮐﻲ ﺳﻨﮅﻭ ﻟﮑﺖ ﮐﻲ ﭘ ﻫﮡ ۽ ﺳﻤﺠﻬﮡ ﺟﻲ‬ ‫ﻮﺷﺶ ﺌﻲ ﺁﻫﻲ‪ .‬ﭘﺮ ﺍﺻﻞ ۾ ﺳﻨﮅﻭ ﻟﮑﺖ ﺟﻮﻥ ﭘﺎ ﻭﻥ ﺍﻥ ﺋﻲ ﻣﺎﭤﺮﻱ ﺟﻲ ﺯﺑﺎﻧﻦ ۾‬ ‫ﮘﻮﻟﮡ ﮔﻬﺮﺟﻦ‪ ،‬ﺟﺘﻲ ﺍﻫﺎ ﻋﻈﻴﻢ ﺗﻬﺬﻳﺐ ﺍﺳﺮﻱ ۽ ﻧﺴﺮﻱ ﻫﺌﻲ‪ .‬ﭘﺮﺍﮢﻲ ﻟﮑﺖ ﺟﻲ ﺑﺎﻗﻴﺎﺕ‬ ‫ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﮐﺎﻥ ﻫﺰﺍﺭﻳﻦ ﻮﻫﻪ ﭘﺮﻱ ﻧﻪ ﭘﺮ ﺍﻥ ﺋﻲ ﺧﻄﻲ ۾ ﻣﻠﻲ ﺳﮕﻬﻲ ﭤﻲ‪ ،‬ﺟﺘﻲ ﺍﻫﺎ‬ ‫ﻫﺰﺍﺭﻳﻦ ﺳﺎﻝ ﺍﮖ ﻟﮑﻲ ﻭﺋﻲ ﻫﺌﻲ‪ .‬ﺍﻥ ﺮﻱ ﺿﺮﻭﺭﺕ ﺍﻥ ﮘﺎﻟﻬﻪ ﺟﻲ ﺁﻫﻲ ﺗﻪ ﺳﻨﮅﻭ ﻟﮑﺖ ﮐﻲ‬ ‫ﭘ ﻫﮡ ﺟﻲ ﻮﺷﺶ ﻭﻗﺖ ﻣﻮﺟﻮﺩﻩ ﺳﻨﮅﻱ ﭔﻮﻟﻲ ﺳﻤﻴﺖ ﻫﻦ ﻣﺎﭤﺮﻱ ۾ ﻫﻦ ﻭﻗﺖ ﻣﻮﺟﻮﺩ ﭔﻴﻦ‬ ‫ﭔﻮﻟﻴﻦ ﺳﺮﺍﺋﻴ ﻲ‪ ،‬ﭘﻨﺠﺎﺑﻲ‪ ،‬ﺸﻤﻴﺮﻱ ۽ ﭔﻴﻦ ﭔﻮﻟﻴﻦ ﮐﻲ ﺍﮘﻴﺎﻥ ﺭﮐﻲ ﺍﻫﺎ ﮘﺠﻬﺎﺭﺕ ﭜﭹﮡ‬ ‫ﺟﻲ ﻮﺷﺶ ﺮﮠ ﮔﻬﺮﺟﻲ‪.‬‬

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‫ﺣﻮﺍﻻ ۽ﺳﻤﺠﻬﺎﮢﻴﻮﻥ‬ ‫ﻉ‬1966 ‫ ﻣﺎﺭﭺ ﺍﭘﺮﻳﻞ‬،‫ ﻣﺎﻫﻮﺍﺭ ﻧﺌﻴﻦ ﺯﻧﺪﮔﻲ ﺮﺍﭼﻲ‬،‫ ﺁﻣﺮﻱ‬،‫ﺳﺮﺍﺝ ﺍﻟﺤﻖ‬

.1

See Also: J.G. Shaffer and B.K. Thapar, PREINDUS AND EARLY INDUS CULTURES OF PAKISTAN AND INDIA, PART ONE (J. G. SHAFFER), ISBN 978-92-3-102719-2 See Also: Richard F. S. Starr, Indus Valley Painted Pottery, The American Journal of Semitic Languages and Literatures, Vol. 58, No. 4 (Oct., 1941), pp. 421-426 2.

MARK MILLER, Decoding the mysterious ancient Indus Valley script will shed light on powerful ancient civilization, Ref: http://www.ancient-origins.net/artifactsancient-writings/decoding-mysterious-ancientindus-valley-script-will-shed-light-powerful020582#ixzz3zCyIdqDz

3.

Steve Farmer, Richard Sproat and Michael Witzel, The Collapse of the Indus Script thesis: The myth of a literate Harappan Civilization, Ref: www.ejvs.laurasianacademy.com or http://www.safarmer.com/fsw2.pdf

‫ ﺍﻳ ﻴﻬﻴﻦ ﺻﺪﻱ ِء‬،‫ ﺳﻨﮅﻭ ﻟﮑﺖ‬،‫ ﺳﻨﮅﻳ ﺎﺭ‬،‫ ﺍ ﺮ ﻓﻬﻤﻴﺪﻩ ﺣﺴﻴﻦ‬:‫ﻭﮄﻳ ﺳﻮ‬ ‫ﻉ‬2012 ،‫ ﺣﻴﺪﺭﺁﺑﺎﺩ ﺳﻨﮅ‬،‫ ﺳﻨﮅﻱ ﻟﺌﻨﮕﻴﺞ ﺍﭤﺎﺭ ﻲ‬،‫۾ ﭤﻴﻞ ﻧﺌﻴﻦ ﺗﺤﻘﻴﻖ‬ ‫ ﺍﻳ ﻴﻬﻴﻦ ﺻﺪﻱ ِء ۾ ﭤﻴﻞ ﻧﺌﻴﻦ‬،‫ ﺳﻨﮅﻭ ﻟﮑﺖ‬،‫ ﺳﻨﮅﻳ ﺎﺭ‬،‫ﺍ ﺮ ﻓﻬﻤﻴﺪﻩ ﺣﺴﻴﻦ‬ ‫ﻉ‬2012 ،‫ ﺣﻴﺪﺭﺁﺑﺎﺩ ﺳﻨﮅ‬،‫ ﺳﻨﮅﻱ ﻟﺌﻨﮕﻴﺞ ﺍﭤﺎﺭ ﻲ‬،‫ﺗﺤﻘﻴﻖ‬ 5.

Asko Parpola, Is the Indus script indeed not a writing system? https://www.harappa.com/content/indus-scriptindeed-not-writing-system

140

.4

See also: Asko Parpola, Deciphering the Indus Script, https://www.harappa.com/script/parpola15.html See also: Asko PARPOLA, Study of the Indus Script (Special Lecture), Paper read at the 50th ICES Tokyo Session on 19 May 2005 in Tokyo. 6.

Massimo Vidale, The Collapse Melts Down: A Reply to Farmer, Sproat & Witzel, East and West, Vol. 57, No. 1/4 (December 2007), pp. 333-366

7.

IRAVATHAM MAHADEVAN, The Indus ‘nonscript’ is a non-issue, http://www.thehindu.com/todays-paper/tpfeatures/tp-sundaymagazine/the-indus-nonscript-isa-nonissue/article661496.ece

8.

Allana, Dr. Ghulam Ali, SINDHI LANGUAGE & LITERATURE AT A GLANCE, Sindhi Language Authority, Hyderabad, Sindh. 2009

122-‫ ﺹ‬،‫ﺳﻨﮅﻱ ﭔﻮﻟﻲ‬

.9

10.

Hunter, “Script of Harapa and Mohenjo Daro”, P-22

11.

The Daily Dawn, Karachi, Sunday, July 20th, 1969, P-17

‫ ﺍﻳ ﻴﻬﻴﻦ ﺻﺪﻱ ِء ۾ ﭤﻴﻞ ﻧﺌﻴﻦ‬،‫ ﺳﻨﮅﻭ ﻟﮑﺖ‬،‫ ﺳﻨﮅﻳ ﺎﺭ‬،‫ﺍ ﺮ ﻓﻬﻤﻴﺪﻩ ﺣﺴﻴﻦ‬ ‫ﻉ‬2012 ،‫ ﺣﻴﺪﺭﺁﺑﺎﺩ ﺳﻨﮅ‬،‫ ﺳﻨﮅﻱ ﻟﺌﻨﮕﻴﺞ ﺍﭤﺎﺭ ﻲ‬،‫ﺗﺤﻘﻴﻖ‬ ‫ ﺍﻳ ﻴﻬﻴﻦ ﺻﺪﻱ ِء ۾ ﭤﻴﻞ ﻧﺌﻴﻦ‬،‫ ﺳﻨﮅﻭ ﻟﮑﺖ‬،‫ ﺳﻨﮅﻳ ﺎﺭ‬،‫ﺍ ﺮ ﻓﻬﻤﻴﺪﻩ ﺣﺴﻴﻦ‬ ‫ﻉ‬2012 ،‫ ﺣﻴﺪﺭﺁﺑﺎﺩ ﺳﻨﮅ‬،‫ ﺳﻨﮅﻱ ﻟﺌﻨﮕﻴﺞ ﺍﭤﺎﺭ ﻲ‬،‫ﺗﺤﻘﻴﻖ‬

.12 .13

See Also: https://www.harappa.com/script/mahadevantext14.h tml

141

‫‪Rajesh P.‬‬ ‫‪N. Rao, Nisha Yadav, Mayank N. Vahia, Hrishikesh‬‬ ‫‪Joglekar,‬‬

‫‪14.‬‬

‫‪R. Adhikari, and Iravatham Mahadevan.‬‬ ‫‪Rajesh‬‬ ‫‪P.‬‬ ‫‪N. Rao, Nisha Yadav, Mayank N. Vahia, Hrishikesh‬‬ ‫‪Joglekar,‬‬

‫‪15.‬‬

‫‪R. Adhikari, and Iravatham Mahadevan, Entropy,‬‬ ‫‪the Indus Script, and Language:‬‬ ‫‪A Reply to R. Sproat,‬‬ ‫‪https://homes.cs.washington.edu/~rao/IndusCompLi‬‬ ‫‪ng.html‬‬

‫‪ .16‬ﺍ ﺮ ﻓﻬﻤﻴﺪﻩ ﺣﺴﻴﻦ‪ ،‬ﺳﻨﮅﻳ ﺎﺭ‪ ،‬ﺳﻨﮅﻭ ﻟﮑﺖ‪ ،‬ﺍﻳ ﻴﻬﻴﻦ ﺻﺪﻱ ِء ۾ ﭤﻴﻞ ﻧﺌﻴﻦ‬ ‫ﺗﺤﻘﻴﻖ‪ ،‬ﺳﻨﮅﻱ ﻟﺌﻨﮕﻴﺞ ﺍﭤﺎﺭ ﻲ‪ ،‬ﺣﻴﺪﺭﺁﺑﺎﺩ ﺳﻨﮅ‪2012 ،‬ﻉ )ﺭﺍﺟﻴﺶ ﺭﺍﺋﻮ ۽ ﺳﻨﺪﺱ‬ ‫ﺳﺎﭤﻴﻦ ﺟﻮ ﻣﻘﺎﻟﻮ(‬ ‫ﺭﻳﻔﺮﻧﺲ ﻃﻮﺭ ﺳﻮ ﻣﻮﻻﻧﺎ ﺍﺑﻮ ﺟﻼﻝ ﻧﺪﻭﻱ ﺟﺎ ﻟﮑﻴﻞ ﻣﻘﺎﻻ ۽ ﻣﻀﻤﻮﻥ‪ .1 :‬ﻗﺪﻳﻢ‬ ‫‪.17‬‬ ‫ﺳﻨﮅﻱ ﻧﻮﺷﺘﻲ )ﺍﺭﺩﻭ(‪ ،‬ﺳﻨﮅﻱ ﺭﺳﻢ ﺍﻟﺨﻂ ‪ 800‬ﻕ ﻡ ﺗ ﻣﺴﺘﻌﻤﻞ ﺗﻬﺎ )ﺍﺭﺩﻭ(‪،‬‬ ‫ﺳﻨﮅﻱ ﻣﻬﺮﻳﻦ )ﺍﺭﺩﻭ(‪ ،‬ﻫ ﺍﭘﺎ ﺳ ﺮﭘ ﭘ ﻫﻲ ﺟﺎﺋﻲ ﺗﻮ ﮐﻴﺴﻲ )ﺍﺭﺩﻭ(‬ ‫‪ .18‬ﻧﺪﻭﻱ ﺍﺑﻮ ﺍﻟﺠﻼﻝ‪ ،‬ﻣﻮﻫﻦ ﺟﻮ ﺩ ﻭ ﻲ ﺯﺑﺎﻧﻴﻦ‪ ،‬ﺭﺳﺎﻟﻪ ﺗﺎﺭﻳﺦ ﻭ ﺳﻴﺎﺳﺖ‪ ،‬ﻧﻮﻣﺒﺮ ‪1953‬ﻉ‬ ‫‪ .19‬ﺍ ﺮ ﻓﻬﻤﻴﺪﻩ ﺣﺴﻴﻦ‪ ،‬ﺳﻨﮅﻳ ﺎﺭ‪ ،‬ﺳﻨﮅﻭ ﻟﮑﺖ‪ ،‬ﺍﻳ ﻴﻬﻴﻦ ﺻﺪﻱ ِء ۾ ﭤﻴﻞ ﻧﺌﻴﻦ‬ ‫ﺗﺤﻘﻴﻖ‪ ،‬ﺳﻨﮅﻱ ﻟﺌﻨﮕﻴﺞ ﺍﭤﺎﺭ ﻲ‪ ،‬ﺣﻴﺪﺭﺁﺑﺎﺩ ﺳﻨﮅ‪2012 ،‬ﻉ‬ ‫‪ .20‬ﻧﺎﻣﻴﺎﺭﻱ ﺁﺭ ﻴﺎﻻﺟﺴ ﺍ ﺮ ﺍﺣﻤﺪ ﺣﺴﻴﻦ ﺩﺍﻧﻲ ﮐﺎﻥ ﻫﻲ ﺍﻧ ﺮﻭﻳﻮ ‪ 6‬ﺟﻨﻮﺭﻱ ‪ 1998‬ﺗﻲ‬ ‫ﺍﺳﻼﻡ ﺁﺑﺎﺩ ۾ ﻭﺭﺗﻮ ﻭﻳﻮ‪ .‬ﺟﻴ ﻮ ﻫ ﺍﭘﺎ ﺑﺎﺑﺖ ﻭﻳﺐ ﺳﺎﺋﻴ ﺗﻲ ﻣﻮﺟﻮﺩ ﺁﻫﻲ‪.‬‬ ‫)‪(http://www.harappa.com/script/danitext.html#1‬‬

‫‪.21‬‬

‫ﺍ ﺮ ﻓﻬﻤﻴﺪﻩ ﺣﺴﻴﻦ‪ ،‬ﺳﻨﮅﻳ ﺎﺭ‪ ،‬ﺳﻨﮅﻭ ﻟﮑﺖ‪ ،‬ﺍﻳ ﻴﻬﻴﻦ ﺻﺪﻱ ِء ۾ ﭤﻴﻞ ﻧﺌﻴﻦ‬ ‫ﺗﺤﻘﻴﻖ‪ ،‬ﺳﻨﮅﻱ ﻟﺌﻨﮕﻴﺞ ﺍﭤﺎﺭ ﻲ‪ ،‬ﺣﻴﺪﺭﺁﺑﺎﺩ ﺳﻨﮅ‪2012 ،‬ﻉ ﺹ‪228 :‬‬

‫‪.23‬‬

‫ﺍ ﺮ ﻓﻬﻤﻴﺪﻩ ﺣﺴﻴﻦ‪ ،‬ﺳﻨﮅﻳ ﺎﺭ‪ ،‬ﺳﻨﮅﻭ ﻟﮑﺖ‪ ،‬ﺍﻳ ﻴﻬﻴﻦ ﺻﺪﻱ ِء ۾ ﭤﻴﻞ ﻧﺌﻴﻦ‬ ‫ﺗﺤﻘﻴﻖ‪ ،‬ﺳﻨﮅﻱ ﻟﺌﻨﮕﻴﺞ ﺍﭤﺎﺭ ﻲ‪ ،‬ﺣﻴﺪﺭﺁﺑﺎﺩ ﺳﻨﮅ‪2012 ،‬ﻉ‬

‫& ‪Allana, Dr. Ghulam Ali, SINDHI LANGUAGE‬‬ ‫‪LITERATURE‬‬ ‫‪AT A GLANCE, Sindhi Language Authority,‬‬ ‫‪Hyderabad, Sindh. 2009‬‬

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‫‪22.‬‬

‫ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﺷﻬﺮﻱ ﺭﻳﺎﺳﺖ ﺟﺎ ﻣﺬﻫﺐ ۽ ﻧﻈﺮﻳﺎ‬ ‫ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﺎ ﺭﻫﻮﺍﺳﻲ ﺯﺭﺍﻋﺖ ﺳﺎﻥ ﻣﻨﺴﻠ ﻫﺠﮡ ﺳﺎﻥ ﮔ ﻭﮔ ﻭﺍﭘﺎﺭﻱ ﭘﮡ‬ ‫ﻫﺌﺎ‪ .‬ﺍﻥ ﺮﻱ ﻫﻨﻦ ﻭ ﺯﻧﺪﮔﻲ َء ﺟﻲ ﺑﺎﺭﻱ ۾ ﻫ ﺍﻟﮗ ﻧﻘﻄﻲ ﻧﻈﺮ ﻫﻴﻮ‪ .‬ﺳﻨﮅﻱ ﺗﻬﺬﻳﺐ‬ ‫ﭔﻴﻦ ﺗﻬﺬﻳﺒﻦ ﺟﻲ ﭜﻴ ۾ ﻣﺎﺩﻱ ﻣﺰﺍﺝ ﺟﻲ ﻫﺌﻲ‪ .‬ﻭﺍﭘﺎﺭﻱ ﻃﺒﻘﻲ ﻭ ﻣﺬﻫﺐ ﺛﺎﻧﻮﻱ ﺣﻴﺜﻴﺖ‬ ‫ﺭﮐﻨﺪ ﻫﻮ‪ ،‬ﺍﻥ ﺮﻱ ﻫﺘﻲ ﻣﺬﻫﺒﻲ ﺧﻴﺎﻝ ﻭﮄﻳ ﭘﺮﻭﺭﺵ ﻭﭠﻲ ﻧﻪ ﺳﮕﻬﻴﺎ‪ .‬ﻭﺍﭘﺎﺭﻱ ﻫﺠﮡ‬ ‫ﺮﻱ ﻫﻨﻦ ﻭ ﺭﻭﺡ ﺑﺪﺭﺍﻥ ﺟﺴﻢ‪ ،‬ﺁﺳﻤﺎﻥ ﺑﺪﺭﺍﻥ ﺯﻣﻴﻦ ۽ ﻭﺣﺪﺕ ﺑﺪﺭﺍﻥ ﺜﺮﺕ ﮐﻲ‬ ‫ﺍﻫﻤﻴﺖ ﺣﺎﺻﻞ ﻫﺌﻲ‪ .‬ﻫﻮ ﻣﺎﮢﻬﻮ ﻗﺪﺭﺕ ﺗﻲ ﮔﻬ ﭜﺎ ﻳﻨﺪﺍ ﻫﺌﺎ‪.‬‬ ‫ﺳﻨﮅ ﻣﺎﭤﺮ ﺟﻲ ﺳﭝﻴﺘﺎ ﺟﻮ ﺑﻨﻴﺎﺩ ﻣﺬﻫﺐ ﻧﻪ ﭘﺮ ﻭﺍﭘﺎﺭ ﺗﻲ ﺑﻴﭡﻞ ﻫﻴﻮ‪ .‬ﻣﻮﻫﻦ ﺟﻲ‬ ‫ﺩ ﻱ ۽ ﻫ ﺍﭘﺎ ﺳﻤﻴﺖ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﭔﻴﻦ ﺍﻫﻢ ﺷﻬﺮﻥ ﺟﻲ ﺍﺳﺘﺤ ﺎﻣﺖ ﻣﺎﻥ ﺍﻧﺪﺍﺯﻭ ﻟﮙﺎﺋﻲ‬ ‫ﺳﮕﻬﺠﻲ ﭤﻮ ﺗﻪ ﺍﻥ ﺗﻤﺪﻥ ﺟﻮ ﺑﻨﻴﺎﺩ ﻣﺬﻫﺐ ﺗﻲ ﻧﻪ ﭘﺮ ﭘﺮ ﻳﻬﻲ ﻭﺍﭘﺎﺭ ﺗﻲ ﻫﻴﻮ‪ (1).‬ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ‬ ‫ﺟﻮ ﻣﺎﻫﺮ ﺍﺳ ﺮﻭ ﭘﮕﺎ ﺍﻥ ﻧﻘﻄﻲ ﻧﻈﺮ ﺟﻮ ﺁﻫﻲ ﺗﻪ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﻭﺍﭘﺎﺭﻱ ﭘﻴﺸﺎ ﻣﻠ ﻲ‬ ‫ﺣ ﻤﺮﺍﻧﻦ ﺟﻮ ﺳﻴﺎﺳﻲ ﻧﻘﻄﻲ ﻧﻈﺮ ﻻﺩﻳﻨﻲ ﻫﻴﻮ‪(2) .‬‬ ‫ﭘﺮﻭﻓﻴﺴﺮ ﻲ ﺍﻳﻢ ﺳﻴﻦ ﭘﻨﻬﻨﺠﻲ ﻣﺸﻬﻮﺭ ﺘﺎﺏ “ﻫﻨﺪﻭ ﺍﺯﻡ” ۾ ﻟﮑﻴﻮ ﺁﻫﻲ ﺗﻪ‬ ‫ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻳﺎ ﻫ ﺍﭘﺎ ﺟﻲ ﮐﻮ ﺎﺋﻲ ﻣﺎﻥ ﮔ ﺟﻲ ﻋﺒﺎﺩﺕ ﺮﮠ ﺟﻮﻥ ﻲ ﺟﺎﻳﻮﻥ ﻮﻧﻪ‬ ‫ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ .‬ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ۽ ﻫ ﺍﭘﺎ ﺳﻤﻴﺖ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﭔﻴﻦ ﺍﻫﻢ ﺷﻬﺮﻥ ﺟﻲ‬ ‫ﺍﺳﺘﺤ ﺎﻣﺖ ﻣﺎﻥ ﺍﻧﺪﺍﺯﻭ ﻟﮙﺎﺋﻲ ﺳﮕﻬﺠﻲ ﭤﻮ ﺗﻪ ﺍﻥ ﺗﻤﺪﻥ ﺟﻮ ﺑﻨﻴﺎﺩ ﻣﺬﻫﺐ ﺗﻲ ﻧﻪ ﭘﺮ ﭘﺮ ﻳﻬﻲ‬ ‫ﻭﺍﭘﺎﺭ ﺗﻲ ﻫﻴﻮ‪(3).‬‬ ‫ﺳﻨﮅﻱ ﺗﻬﺬﻳﺐ ۾ ﺷﻮ ۽ ﮘﺌﻮﻥ ﺟﻲ ﻋﻼﻣﺖ ﻇﺎﻫﺮ ﺮﻱ ﭤﻲ ﺗﻪ ﺍﻫﻲ ﭔﺌﻲ ﺷﻴﻮﻥ‬ ‫ﺯﺭﺧﻴﺰﻱ َء ﺟﻮﻥ ﻋﻼﻣﺘﻮﻥ ﻫﻴﻮﻥ‪ .‬ﮀﻮ ﺟﻮ ﺯﺭﺍﻋﺖ ﺟﻮ ﺗﻌﻠﻖ ﮄﺭﺗﻲ َء ۽ ﺍﻧﺪ ﺳﺎﻥ ﻫﻴﻮ‪ .‬ﺍﻥ‬ ‫ﺮﻱ ﺍﻧﻬﻦ ﭔﻨﻬﻲ ﺷﻴﻦ ﺟﻲ ﻭﮄﻳ ﻋﺰﺕ ﺌﻲ ﻭﻳﻨﺪﻱ ﻫﺌﻲ‪ .‬ﭔﻴﻮ ﺟﻨﺴﻲ ﻣﻴﻼﭖ ﺟﻲ‬ ‫ﺣﺴﺎﺏ ﺳﺎﻥ ﻋﻮﺭﺕ ۽ ﻣﺮﺩ ﺟﻲ ﺧﺎﺹ ﻋﻀﻮﻭﻥ ﮐﻲ ﻭﮄﻳ ﺍﻫﻤﻴﺖ ﻫﺌﻲ‪ .‬ﮀﻮ ﺟﻮ ﻋﻮﺭﺕ‬ ‫ﺟﻲ ﺧﺎﺹ ﻋﻀﻮﻭﻱ ۾ ﺟ ﻫﻦ ﻣﺮﺩ ﭔﺞ ﺩﺍﺧﻞ ﻨﺪﻭ ﻫﻮ ﺗﻪ ﺗﺨﻠﻴﻖ ﺟﻮ ﻋﻤﻞ ﭤﻴﻨﺪﻭ ﻫﻮ‪ .‬ﺍﻫ ﻱ‬ ‫ﻃﺮﺡ ﺟ ﻫﻦ ﺯﻣﻴﻦ ﺗﻲ ﭔﺞ ﮀ ﺒﻮ ﻫﻮ ﺗﻪ ﺍﺗﺎﻥ ﻓﺼﻞ ﭘﺌﺪﺍ ﭤﻴﻨﺪﺍ ﻫﺌﺎ‪.‬‬ ‫ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﺎ ﻣﺎﮢﻬﻮ ﺗﺨﻠﻴﻖ ﺟﻲ ﻣﺎﺩﻱ ﺗﺼﻮﺭ ﺟﺎ ﻗﺎﺋﻞ ﻫﻴﺎ‪ .‬ﺍﻧﻬﻦ ﻻ ِء ﺗﺨﻠﻴﻖ‬ ‫ﻫ ﻣﺴﻠﺴﻞ ﻋﻤﻞ ﻫﺌﻲ‪ ،‬ﻫﻲ ُء ﻋﻤﻞ ﺑﻬﺎﺭ ۾ ﻭﮢﻦ ﺟﻲ ﭰﻮ ﻬ ﻱ ﺍﭼﮡ ﺳﺎﻥ ﺷﺮﻭﻉ ﭤﻴﻨﺪﻭ‬ ‫ﻫﻮ‪ .‬ﭔﻨﻴﻦ ۽ ﮐﻴﺘﻦ ۾ ﺟﻮ ﺍ ﻭﭸﻲ ﭘﻴﺎﺭ ﻭﻧ ﻳﻨﺪﺍ ﻫﺌﺎ ۽ ﺗﺨﻠﻴﻖ ﺟﻮ ﻋﻤﻞ )ﺟﻤﺎﻉ( ﻨﺪﺍ ﻫﺌﺎ‪.‬‬ ‫ﻣﺎﻫﺮﻥ ﻣﻮﺟﺐ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ۾ ﺗﺨﻠﻴﻖ ﺟﻮ ﺗﺼﻮﺭ ﺟﺪﻟﻲ ﻳﻌﻨﻲ ﻣﺎﺩﻱ ﻫﻮ‪ ،‬ﭘﺮ ﭔﻴﻦ ﺩﻳﺴﻦ ۾ ﺍﻫﻮ‬ ‫ﺗﺼﻮﺭ ﺳﻠﺒﻲ )ﺭﻭﺣﺎﻧﻲ( ﻧﻈﺮ ﺍﭼﻲ ﭤﻮ‪ .‬ﻗﺪﻳﻢ ﺳﻨﮅﻳﻦ ﺟﻮ ﺧﻴﺎﻝ ﻫﻴﻮ ﺗﻪ ﮄﺭﺗﻲ ﻣﺎﺗﺎ ﻳﻌﻨﻲ‬ ‫ﺯﻣﻴﻦ ﺍﻧﺴﺎﻧﻦ ۽ ﺟﺎﻧﻮﺭﻥ ﮐﻲ ﮐﺎﮄﻭ ﭘﻬﭽﺎﺋﻲ ﭤﻲ‪ .‬ﺗﻨﻬﻦ ﺮﻱ ﺍﻫﺎ ﭘﻮﭴﺎ ﺟﻲ ﻻﺋﻖ ﺁﻫﻲ‪.‬‬ ‫ﻋﻮﺭﺕ ۽ ﺯﻣﻴﻦ ۾ ﻫ ﺟﻬ ﺍﺋﻲ ﻫﺠﮡ ﻓﻄﺮﻱ ﮘﺎﻟﻬﻪ ﺁﻫﻲ‪ ،‬ﺍﻥ ﺮﻱ ﻋﻮﺭﺕ ۽ ﮄﺭﺗﻲ ﺗﺨﻠﻴﻖ‬ ‫ﺟﻮ ﺳﺮﭼﺸﻤﻮ ﺷﻤﺎﺭ ﻴﺎ ﻭﻳﻨﺪﺍ ﻫﺌﺎ‪ .‬ﺍﻥ ﺯﻣﺎﻧﻲ ۾ ﻟﻨﮓ ﭘﺮﺳﺘﻲ ﺟﻮ ﺑﻪ ﺭﻭﺍﺝ ﻫﻴﻮ‪ .‬ﺟﻴ ﻮ‬ ‫ﭘﮡ ﺗﺨﻠﻴﻖ ﺟﻲ ﻋﻤﻞ ﺳﺎﻥ ﺳﻠﻬﺎ ﻳﻞ ﻋﻀﻮﻭ ﺁﻫﻲ‪ .‬ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻣﺎﻥ ﺍﻫ ﺍ ﻣﺠﺴﻤﺎ ﻣﻠﻴﺎ‬ ‫ﺁﻫﻦ‪ ،‬ﺟﻦ ۾ ﻣﺮﺩ ۽ ﺯﺍﻝ ﺟﻲ ﮔ ﻳﻞ ﺗﺼﻮﻳﺮ ﺁﻫﻲ‪ .‬ﺟﻨﻬﻦ ﻣﺎﻥ ﻗﺪﻳﻢ ﺳﻨﮅﻳﻦ ﺟﻲ ﻧﻈﺮﺋﻲ ﺑﺎﺑﺖ‬ ‫ﭘﺘﻮ ﭘﻮﻱ ﭤﻮ‪ .‬ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻣﺎﻥ ﻫ ﻣﺮﺩ ﺟﻮ ﻣﺠﺴﻤﻮ ﻣﻠﻴﻮ ﺁﻫﻲ‪ ،‬ﺟﻨﻬﻦ ﮐﻲ ﺳﺮﺟﺎﻥ‬

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‫ﻣﺎﺭﺷﻞ ﺩﻳﻮﺗﺎ ﺳ ﻱ ﭤﻮ‪ .‬ﺍﻫﻮ ﻣﺮﺩ ﻣﮁﻲ َء ﺟﻲ ﻳﻮﮒ ﺁﺳﮡ ﺗﻲ ﻭﻳﭡﻞ ﺁﻫﻲ‪ .‬ﻫ ﺍﻫ ﻱ ﻋﻮﺭﺕ‬ ‫ﺟﻲ ﺗﺼﻮﻳﺮ ﺑﻪ ﻣﻠﻲ ﺁﻫﻲ‪ ،‬ﺟﻴ ﺎ ﺍﻭﻧﮅﻱ ﻣﻨﻬﻦ ﻨﮕﻮﻥ ﻴ ﻱ ﭘﺌﻲ ﺁﻫﻲ‪ ،‬ﺳﻨﺪﻥ ﺧﺎﺹ ﻋﻀﻮﻱ‬ ‫ﻣﺎﻥ ﭘﭕﮡ ﺟﻮ ﭔﻮ ﻮ ﺍﺳﺮﻧﺪﻱ ﻳﮑﺎﺭﻳﻞ ﺁﻫﻲ‪ .‬ﺟﻨﻬﻦ ﻣﺎﻥ ﻋﻮﺭﺕ ﺗﺨﻠﻴﻖ ﺟﻲ ﻣﺎ ُء ﻫﺠﮡ ﻭﺍﺭﻱ‬ ‫ﺗﺼﻮﺭ ﮐﻲ ﻫﭥﻲ ﻣﻠﻲ ﭤﻲ‪(4) .‬‬

‫ﻋﻮﺭﺕ ﺟﻮ ﺮﺩﺍﺭ‬ ‫ﻭﺳ ﻮﻧﺴﻦ ﻣﻴ ﻳﺴﻦ ﻳﻮﻧﻴﻮﺭﺳ ﻲ – ‪(University of Wisconsin‬‬ ‫)‪ Madison‬ﺁﻣﺮﻳ ﺎ ﺟﻲ ﭘﺮﻭﻓﻴﺴﺮ ﺟﻮﻧﺎﭤﻦ ﻣﺎﺭ ﻴﻨﻮﺋﺮ ﭼﻴﻮ ﺁﻫﻲ ﺗﻪ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ‬

‫ﺟﻲ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺗﻲ ﺗﺤﻘﻴﻖ ﻣﺎﻥ ﺛﺎﺑﺖ ﭤﻴﻮ ﺁﻫﻲ ﺗﻪ ﺍﻥ ﺳﻤﺎﺝ ۾ ﻋﻮﺭﺕ ﮐﻲ ﻣﺮ ﺰﻱ ﻣﻘﺎﻡ‬ ‫ﺣﺎﺻﻞ ﻫﻴﻮ‪ .‬ﻋﻮﺭﺕ ﺍﻧﺘﻬﺎﺋﻲ ﻃﺎﻗﺘﻮﺭ ﺗﺼﻮﺭ ﺌﻲ ﻭﻳﻨﺪﻱ ﻫﺌﻲ‪ .‬ﻫ ﺍﭘﺎ ﻣﺎﻥ ﺍﻫ ﺍ ﺛﺒﻮﺕ‬ ‫ﻣﻠﻴﺎ ﺁﻫﻦ ﺗﻪ ﻋﻮﺭﺕ ﺟﻲ ﻣﺮﮠ ﺑﻌﺪ ﺳﻨﺪﺱ ﻣ ﺱ ﮐﻲ ﺑﻪ ﺳﺎﮢﺲ ﮔ ﺩﻓﻦ ﻴﻮ ﻭﻳﻨﺪﻭ ﻫﻮ‪(5).‬‬ ‫ﺟ ﻫﻦ ﺗﻪ ﭜﺎﺭﺕ ﺟﻲ ﺠﻬﻪ ﻗﺪﻳﻢ ﻗﺒﻴﻠﻦ ۾ ﻭﻳﺠﻬﻲ ﻣﺎﺿﻲ َء ﺗﺎﺋﻴﻦ ﻣﺮﺩﻥ ﺟﻲ ﻭﻓﺎﺕ ﺑﻌﺪ‬ ‫ﺳﻨﺪﻥ ﺯﺍﻟﻦ ﮐﻲ ﺳﺎﮢﻦ ﮔ ﺩﻓﻦ ﻴﻮ ﻭﻳﻨﺪﻭ ﻫﻮ‪ .‬ﺳﻨﮅﻭ ﻟﮑﺖ ﺗﻲ ﺗﺤﻘﻴﻖ ﻨﺪ ﻴﺲ‬ ‫ﻭﻳﺴ ﺮﻥ ﺭﻳﺰﺭﻭ ﻳﻮﻧﻴﻮﺭﺳ ﻲ )‪ (Case Western Reserve University‬ﺟﻲ‬ ‫ﻣﺎﻫﺮ ﭘﺮﻭﻓﻴﺴﺮ ﺟﻴﻤﺲ ﺷﻴﻔﺮ )‪ (James Shaffer‬ﭼﻴﻮ ﺁﻫﻲ ﺗﻪ ﻗﺪﻳﻢ ﺩﻭﺭ ﺟﻲ ﭔﻴﻦ‬ ‫ﺳﭝﻴﺘﺎﺋﻦ ﺟﻲ ﭜﻴ ۾ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﺟﻲ ﺳﻤﺎﺝ ۾ ﻋﻮﺭﺕ ﮐﻲ ﻣﭥﭝﺮﻭ ﻣﻘﺎﻡ ﻣﻠﻴﻞ ﻫﻮ ۽‬ ‫ﻋﻮﺭﺕ ﮐﻲ ﻋﺰﺕ ﺟﻲ ﻧﮕﺎﻫﻪ ﺳﺎﻥ ﭠﻮ ﻭﻳﻨﺪﻭ ﻫﻮ‪ .‬ﻓﻴﺼﻠﻦ ۾ ﻋﻮﺭﺕ ﺟﻮ ﻣﺮ ﺰﻱ ﺮﺩﺍﺭ‬ ‫ﻫﻮﻧﺪﻭ ﻫﻮ‪ .‬ﺍﻥ ﻭﻗﺖ ﺩﻧﻴﺎ ﺟﻲ ﭔﻴﻦ ﺗﻬﺬﻳﺒﻦ ۾ ﻋﻮﺭﺕ ﻣﺮﺩ ﺟﻲ ﻣﺎﺗﺤﺖ ﻳﻌﻨﻲ ﻏﻼﻡ ﺗﺼﻮﺭ‬ ‫ﺌﻲ ﻭﻳﻨﺪﻱ ﻫﺌﻲ‪(6) .‬‬ ‫ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﻗﺪﻳﻢ ﺷﻬﺮﻥ ۽ ﻭﺳﻨﺪﻳﻦ ﻣﺎﻥ ﻣﻨﺪﺭ‪ ،‬ﺑﺖ ﻳﺎ ﺎ ﻣﺬﻫﺒﻲ ﻣﻮﺭﺗﻲ‬ ‫ﺎﻧﻪ ﻣﻠﻲ ﺁﻫﻲ‪ .‬ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﺭﻫﻮﺍﺳﻴﻦ ﺟﻮ ﺗﺨﻠﻴﻖ ﺑﺎﺑﺖ ﻋﻘﻴﺪﻭ ﻫﻴﻮ ﺗﻪ ﻋﻮﺭﺕ ۽ ﮄﺭﺗﻲ‬ ‫ﻣﺎﺗﺎ ﺋﻲ ﻫﺮ ﺷﻲ َء ﺟﻲ ﺗﺨﻠﻴﻖ ﺟﻮ ﺑﻨﻴﺎﺩ ﺁﻫﻲ‪ .‬ﻫﺘﺎﻥ ﺟﺎ ﺭﻫﻮﺍﺳﻲ ﺟ ﻫﻦ ﻭﺍﭘﺎﺭ ﺳﺎﻧﮕﻲ ﭔﺎﻫﺮﻳﻦ‬ ‫ﻣﻠ ﻦ ۾ ﭘﻬﺘﺎ ﺗﻪ ﺍﺗﻲ ﺑﻪ ﻫﻨﻦ ﺍﻥ ﺗﺼﻮﺭ ﮐﻲ ﻭﮄﺍﻳﻮ ۽ ﮄﺭﺗﻲ ﻣﺎﺗﺎ ﺟﻲ ﭘﻮﭴﺎ ﺷﺮﻭﻉ ﭤﻲ‪.‬‬ ‫ﮄﺭﺗﻲ ﻣﺎﺗﺎ ﺟﻲ ﭘﻮﭴﺎ ﻭﺍﺭﻱ ﺗﺨﻴﻞ ﺟﺎ ﺧﺎﻟﻖ ﺳﻨﮅﻱ ﻫﺌﺎ‪ .‬ﻋﺮﺍﻕ ۾ ﭘﮡ ﮄﺭﺗﻲ ﻣﺎﺗﺎ ﺟﻲ ﭘﻮﭴﺎ‬ ‫ﭤﻴﻨﺪﻱ ﻫﺌﻲ‪ ،‬ﺟﻨﻬﻦ ﮐﻲ ﻋﻮﺭﺕ ﺳﺎﻥ ﺗﺸﺒﻴﺢ ﻧﻲ ﻭﻳﻨﺪﻱ ﻫﺌﻲ‪.‬‬ ‫ﺳﻨﮅ ﺍﻧﺪﺭ ﺍﻭﺍﺋﻞ ۾ “ﻣﺎ ُء ﺁﺩﺭﺷﻲ ﺳﻤﺎﺝ” ﻫﻴﻮ ۽ ﺟﻨﻬﻦ ۾ ﻋﻮﺭﺕ ﮐﻲ ﻋﺰﺕ ﺟﻲ‬ ‫ﻧﮕﺎﻫﻪ ﺳﺎﻥ ﭠﻮ ﻭﻳﻨﺪﻭ ﻫﻮ‪ ،‬ﺯﺭﺍﻋﺖ ﻋﻮﺭﺗﻦ ﺟﻮ ﻢ ﻫﺌﻲ ۽ ﭔﻮ ﺎ ﭘﻮﮐﮡ ۽ ﺯﻣﻴﻦ ﮐﻲ‬ ‫ﺯﺭﻋﻲ ﻣﻘﺼﺪﻥ ﻻ ِء ﺘﺐ ﺁﮢﮡ ﺟﻲ ﺷﺮﻭﻋﺎﺕ ﺑﻪ ﭘﻬﺮﻳﻦ ﻋﻮﺭﺗﻦ ﺌﻲ‪ .‬ﻋﻮﺭﺕ ۽ ﺯﻣﻴﻦ‬ ‫ﺟﻴ ﻲ ﺯﺭﺧﻴﺰﻱ َء ﺟﻲ ﻋﻼﻣﺖ ﻫﻴﻮﻥ‪ ،‬ﺍﻧﻬﻲ َء ﺮﻱ ﺍﻭﺍﺋﻠﻲ ﺳﻤﺎﺝ ۾ ﭔﻨﻬﻲ ﻋﻮﺭﺕ ۽‬ ‫ﮄﺭﺗﻲ َء ﮐﻲ ﻣﺎﻥ ۽ ﻣﺮﺗﺒﻮ ﺣﺎﺻﻞ ﻫﻴﻮ ۽ ﺍﻧﻬﻦ ﺟﻲ ﭘﻮﭴﺎ ﺌﻲ ﻭﻳﻨﺪﻱ ﻫﺌﻲ‪ .‬ﺑﻌﺪ ۾ ﺟ ﻫﻦ‬ ‫ﺯﺭﻋﻲ ﻧﻈﺎﻡ ﭘﺨﺘﻮ ﭤﻴﮡ ﺷﺮﻭﻉ ﭤﻴﻮ ۽ ﺯﺭﺍﻋﺖ ﺑﻪ ﻣﺮﺩﻥ ﺟﻮ ﻢ ﺑﮣﺠﻲ ﻭﺋﻲ ﺗﻪ ﻣﺎ ُء ﺁﺩﺭﺷﻲ‬ ‫ﺳﻤﺎﺝ ﺟﻲ ﺟﺎ ِء ﭘﻲ ُء ﺁﺩﺭﺷﻲ ﺳﻤﺎﺝ ﻭﺍﻻﺭﻱ ﻭﺭﺗﻲ‪ .‬ﺟﻨﻬﻦ ﺑﻌﺪ ﺋﻲ ﺫﺍﺗﻲ ﻣﻠ ﻴﺖ ﺟﻮ ﺑﻨﻴﺎﺩ‬ ‫ﭘ ﻮ ۽ ﭘﺨﺘﻮ ﭤﻴﮡ ﻟﮙﻮ‪ .‬ﻣﺮﺩ ﻣﻌﺎﺷﺮﻱ ﺟﻲ ﺣﺎﻭﻱ ﭤﻴﮡ ۽ ﺫﺍﺗﻲ ﻣﻠ ﻴﺖ ﺟﻲ ﻭﺍﮄ ﻭﻳﺠﻬﻪ‬ ‫ﺳﺒﺐ ﺳﻤﺎﺝ ﻃﺒﻘﻦ ۾ ﻭﺭﻫﺎﺋﺠﻲ ﻭﻳﻮ‪ .‬ﺟﻨﻬﻦ ﺑﻌﺪ ﺋﻲ ﻣﺬﻫﺐ ﺟﻲ ﺿﺮﻭﺭﺕ ﭘﻴﺶ ﺁﺋﻲ‪.‬‬ ‫ﺟﻴﺌﻦ ﻣﭥﺌﻴﻦ ﻃﺒﻘﻲ ﺟﻲ ﻣﺎﻝ‪ ،‬ﻣﻠ ﻴﺖ ۽ ﭰﺮﻟ ﮐﻲ ﻣﺬﻫﺒﻲ ﺑﻨﻴﺎﺩﻥ ﺗﻲ ﺟﺎﺋﺰ ﻗﺮﺍﺭ ﻧﻮ‬ ‫ﻭﭸﻲ‪ .‬ﻫﻴﭡﻴﻦ ﻃﺒﻘﻲ ﮐﻲ ﻣﻄﻴﻊ ﺮﮠ ﻻ ِء ﮐﻴﻦ ﻣﺬﻫﺐ ﺟﻲ ﺑﻨﻴﺎﺩ ﺗﻲ ﺍﮠ ﭠﻴﻦ ﻗﻮﺗﻦ ﺟﻮ ﭖ‬ ‫ﻧﻮ ﻭﻳﻮ ۽ ﻫﻦ ﺯﻧﺪﮔﻲ َء ﺟﻲ ﺁﺳﺎﺋﺸﻦ ﮐﻲ ﮀ ﻱ ﻳﮡ ﺟﻲ ﻋﻴﻮﺽ ﻫﻦ ﺯﻧﺪﮔﻲ َء ﮐﺎﻥ ﭘﻮ ِء‬ ‫ﻣﻠﻨﺪ ﺁﺳﺎﺋﺸﻦ ۽ ﺛﻮﺍﺑﻦ ﺟﻲ ﻻﻟﭻ ﻧﻲ ﻭﭸﻲ‪ .‬ﻃﺒﻘﺎﺗﻲ ﺳﻤﺎﺝ ﺟﻲ ﻃﺎﻗﺖ ﻭﭠﮡ ﺑﻌﺪ ﻣﺬﻫﺐ‬

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‫ﭘﻨﻬﻨﺠﻲ ﭘﻮﺭﻱ ﻗﻮﺕ ﺳﺎﻥ ﻇﺎﻫﺮ ﭤﻴﻮ‪ .‬ﻣﻠ ﺍﻧﺪﺭ ﭘﻮﭴﺎﺭﻳﻦ ﺟﻲ ﻃﺎﻗﺖ ﻭﮄﮠ ﻟﮙﻲ‪ .‬ﺳﻨﮅﻭ‬ ‫ﻣﺎﭤﺮ ۾ ﺍﻫﻮ ﺩﻭﺭ ‪ 1500‬ﻕ‪-‬ﻡ ﺑﻌﺪ ﺷﺮﻭﻉ ﭤﻴﻮ ۽ ﻃﺎﻗﺖ ﻭﭠﮡ ﻟﮙﻮ‪ .‬ﺍﻥ ﺩﻭﺭ ﮐﻲ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ‬ ‫ﮐﺎﻥ ﭘﻮ ِء ﻭﺍﺭﻭ “ﻭﻳﺪ ﺩﻭﺭ” ﻮﭠﻴﻮ ﻭﭸﻲ ﭤﻮ‪ .‬ﺍﻥ ﺋﻲ ﺩﻭﺭ ۾ ﺷﻮﻟﻨﮕﻢ ﺟﻲ ﭘﻮﭴﺎ ﺟﻮ‬ ‫ﺭﻭﺍﺝ ﭘﻴﻮ‪ .‬ﺟﻴ ﻮ “ﭘﻲ ُء ﺁﺩﺭﺷﻲ ﺳﻤﺎﺝ” ﺟﻮ ﺍﻫﻢ ﺍﻫﭹﺎﮠ ﻫﻴﻮ‪ .‬ﺳﻨﮅﻭ ﻣﺎﭤﺮ ۾ ﻃﺒﻘﺎﺗﻲ‬ ‫ﺳﻤﺎﺝ ‪ 1500‬ﻕ‪-‬ﻡ ﮄﺍﺭﻱ ﻭﮄﻳ ﭘﺨﺘﻮ ۽ ﻣﻀﺒﻮﻁ ﭤﻴﻮ‪ ،‬ﻭﺍﭘﺎﺭﻱ ﻃﺒﻘﻮ ﻤﺰﻭﺭ ﭤﻴﮡ ﻟﮙﻮ ۽‬ ‫ﻣﻠ ۾ ﭘﻮﭴﺎﺭﻳﻦ ۽ ﭘﺮﻭﻫﺘﻦ ﺟﻮ ﺗﻌﺪﺍﺩ ﻭﮄﮠ ﻟﮙﻮ‪ .‬ﺟﻨﻬﻦ ﺳﺎﻥ ﻣﺬﻫﺒﻲ ﻧﻈﺮﻳﻦ ﮐﻲ ﻫﭥﻲ‬ ‫ﻣﻠﻲ‪.‬‬ ‫ﺍﻧﺴﺎﻧﻲ ﻋﻠﻢ ﺟﺎ ﻣﺎﻫﺮ ﻓﺮﻳﺰﺭ ۽ ﺎﺋﻠﺮ ﭼﻮﻥ ﭤﺎ ﺗﻪ ﺩﻧﻴﺎ ﺟﻲ ﻣ ﻧﻲ ﻭﺣﺸﻲ ۽ ﻧﻴﻢ‬ ‫ﻣﻬﺬﺏ ﻗﻮﻣﻦ ۾ ﺍﻧﺴﺎﻧﻲ ﻗﺮﺑﺎﻧﻲ ﺟﻮ ﺭﻭﺍﺝ ﻫﻴﻮ‪ .‬ﻣﺎﮢﻬﻮ ﺍﻧﻬﻦ ﺑﺪﻧﺼﻴﺐ ﻻﺷﻦ ﮐﻲ ﭔﻨﻴﻦ ۾‬ ‫ﭔﺞ ﺳﻤﻴﺖ ﺩﻓﻦ ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﺍﻫﻮ ﺭﻭﺍﺝ ﻣﺼﺮ‪ ،‬ﻋﺮﺍﻕ‪ ،‬ﺁﺳ ﺮﻳﻠﻴﺎ‪ ،‬ﻣﻴ ﺴﻴ ﻮ ﻭﻏﻴﺮﻩ ۾‬ ‫ﻣﻮﺟﻮﺩ ﻫﻴﻮ‪ .‬ﭘﺮ ﺍﭲ ﺗﺎﺋﻴﻦ ﻮﺑﻪ ﻣﺤﻘﻖ ﺍﻫﻮ ﺛﺎﺑﺖ ﺮﻱ ﻧﻪ ﺳﮕﻬﻴﻮ ﺁﻫﻲ ﺗﻪ ﺍﻫﻮ ﺭﻭﺍﺝ ﺳﻨﮅ‬ ‫۾ ﺑﻪ ﻫﻴﻮ‪ .‬ﮀﻮ ﺟﻮ ﺳﻨﮅﻱ ﭔﻴﻦ ﻗﻮﻣﻦ ﺟﻲ ﭜﻴ ۾ ﻭﮄﻳ ﻣﻬﺬﺏ ﻫﻴﺎ‪ .‬ﻫﻮ ﺍﻫ ﻳﻦ ﮘﺎﻟﻬﻴﻦ ۽‬ ‫ﺗﺼﻮﺭﻥ ۾ ﻳﻘﻴﻦ ﻧﻪ ﺭﮐﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻫﻨﻦ ﻭ ﺍﻧﺴﺎﻥ ﺟﻮ ﻗﺪﺭ ۽ ﻗﻴﻤﺖ ﻫﺌﻲ‪ .‬ﻫﻮ ﺻﺮﻑ ﺩﺭﻳﺎﻫﻪ‬ ‫۽ ﺯﻣﻴﻦ ﺟﻲ ﭘﻮﭴﺎ ﻨﺪﺍ ﻫﺌﺎ‪ .‬۽ ﻓﺼﻠﻦ ﭘﭽﮡ ﻭﻗﺖ ﺧﻮﺷﻴﻮﻥ ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻫﻮ ﮄﺭﺗﻲ َء ۽‬ ‫ﺩﺭﻳﺎﻫﻪ ﺟﻲ ﻻ ِء ﺎﺑﻪ ﺍﻧﺴﺎﻧﻲ ﻗﺮﺑﺎﻧﻲ ﻭﻏﻴﺮﻩ ﻮﻧﻪ ﻳﻨﺪﺍ ﻫﺌﺎ‪.‬‬

‫ﻻﺵ ﭘﻮﺭﮠ ﺟﻮ ﻃﺮﻳﻘﻴ ﺎﺭ‬ ‫ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ۾ ﺍﭸﺎ ﺗﺎﺋﻴﻦ ﻮﺑﻪ ﺑﺎﻗﺎﻋﺪﻱ ﻗﺒﺮﺳﺘﺎﻥ ﻮﻧﻪ ﻣﻠﻴﻮ ﺁﻫﻲ‪ .‬ﭘﺮ‬ ‫ﻫ ﺍﭘﺎ ﻣﺎﻥ ﻦ ﻗﺴﻤﻦ ﺟﺎ ﻗﺒﺮﺳﺘﺎﻥ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺍﺗﺎﻥ ﻣﻠﻴﻞ ﺑﺎﻗﻴﺎﺕ ﻣﻮﺟﺐ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ۾ ﻻﺵ‬ ‫ﭘﻮﺭﮠ ﺟﺎ ﻲ ﻃﺮﻳﻘﺎ ﺭﺍﺋﺞ ﻫﻴﺎ‪.‬‬ ‫ﻣ ﻤﻞ ﺗﺪﻓﻴﻦ‪ :‬ﺟﻨﻬﻦ ﻣﻮﺟﺐ ﻻﺵ ﮐﻲ ﻣ ﻲ َء ﺟﻲ ﻫﻴﭡﺎﻥ ﻣ ﻤﻞ ﻃﺮﺡ ﭘﻮﺭﻳﻮ‬ ‫ﻭﻳﻨﺪﻭ ﻫﻮ‪ .‬ﺍﻧﻬﻦ ﻻﺷﻦ ﺳﺎﻥ ﻗﺒﺮ ﺍﻧﺪﺭ ﺍﺳﺘﻌﻤﺎﻝ ﺟﻮﻥ ﺷﻴﻮﻥ‪ ،‬ﺑﺮﺗﻦ‪ ،‬ﺍﻭﺯﺍﺭ‪ ،‬ﺯﻳﻮﺭ ﺑﻪ ﮔ‬ ‫ﭘﻮﺭﻳﺎ ﻭﻳﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻫ ﺍﭘﺎ ۾ ﻴﻞ ﮐﻮ ﺎﺋﻲ ﺩﻭﺭﺍﻥ ﺍﺗﺎﻥ ﺠﻬﻪ ﻗﺒﺮﻥ ﻣﺎﻥ ﻻﺵ ﺯﻳﻮﺭ ﭘﻬﺮﻳﻞ ﺑﻪ‬ ‫ﻣﻠﻴﺎ‪ .‬ﺟﺘﻲ ﻻﺷﻦ ﮐﻲ ﻣﮣﻴﻦ ﺟﺎ ﻫﺎﺭ ۽ ﺎﻣﻲ ﺟﻮﻥ ﻣﻨ ﻳﻮﻥ ﭘﻬﺮﻳﻞ ۽ ﺳﻨﺪﻥ ﭜﺮﺳﺎﻥ ﺠﻞ‬ ‫ﺟﻮﻥ‬ ‫ﭘﺎﺋﮡ ﺟﻮﻥ ﺳﺮﺍﻳﻮﻥ ﺩﻓﻦ ﭤﻴﻞ ﻫﻴﻮﻥ‪ .‬ﻫ ﻗﺒﺮ ﺟﻲ ﭘﻴﺮﻥ ﮐﺎﻥ ﻣ ﻲ َء ﺟﻮ ﻳﺌﻮ‪،‬‬ ‫ﻫ ﻳﻮﻥ ﺑﻪ ﺭﮐﻴﻞ ﻫﻴﻮﻥ‪ .‬ﻫ ﻋﻮﺭﺕ ﺟﻲ ﻻﺵ ﮐﻲ ﺎﭞ ﺟﻲ ﻫ ﺗﺎﺑﻮﺕ ۾ ﺭﮐﻲ ﺩﻓﻦ‬ ‫ﻴﻮ ﻭﻳﻮ ﺁﻫﻲ‪ ،‬ﺍﻥ ﻗﺒﺮ ۾ ‪ 37‬ﺑﺮﺗﻦ ﺑﻪ ﺭﮐﻴﻞ ﺁﻫﻦ‪ .‬ﺟﻦ ﻣﺎﻥ ﻫ ﺑﺮﺗﻦ ﺗﺎﺑﻮﺕ ﺟﻲ ﺍﻧﺪﺭ ۽‬ ‫ﭔﻪ ﭔﺎﻫﺮ ﭘﻴﻞ ﺁﻫﻦ‪.‬‬ ‫ﺟﺰﻭﻱ ﺗﺪﻓﻴﻦ‪ :‬ﻫﻦ ﻃﺮﻳﻘﻲ ﻫﻴﭟ ﭘﻬﺮﻳﺎﻥ ﻻﺵ ﮐﻲ ﮐﻠﻴﻞ ﻓﻀﺎ ۾ ﺭﮐﻴﻮ ﻭﻳﻨﺪﻭ‬ ‫ﻫﻮ‪ .‬ﺑﻌﺪ ۾ ﺍﻥ ﺟﻮ ﮔﻮﺷﺖ ﺳ ﻱ ﻭﭸﮡ ﺑﻌﺪ ﻫ ﻥ ﺟﻲ ﭘﭹﺮﻱ ﮐﻲ ﺩﻓﻦ ﻴﻮ ﻭﻳﻨﺪﻭ ﻫﻮ‪.‬‬ ‫ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻣﺎﻥ ﻫ ﺑﺮﺗﻦ ﻣﺎﻥ ﻫ ﺍﻧﺴﺎﻧﻲ ﺳﺮ ﻣﻠﻴﻮ ﺁﻫﻲ‪ ،‬ﺍﻥ ﺟﻲ ﭜﺮﺳﺎﻥ ﻫ ﻳﻦ ﺟﺎ‬ ‫ﺮ ﭘﻴﻞ ﺁﻫﻦ‪ .‬ﺍﻥ ﺑﺮﺗﻦ ﺗﻲ ﭔﺎﺭﻧﻬﻦ ﺳﻨﮝﻲ ﺟﺎﻧﻮﺭ ﺟﻲ ﺷ ﻞ‪ ،‬ﭘﭙﺮ ﺟﺎ ﭘﻦ ۽ ﺷﺎﺧﻮﻥ ۽‬ ‫ﭔﻴﻦ ﻗﺴﻤﻦ ﺟﺎ ﻧﻘﺶ ﭼ ﻴﻞ ﺁﻫﻦ‪ .‬ﻫ ﻫﻨﮅﺍﻥ ﮔﻬﮣﻴﻮﻥ ﺍﻧﺴﺎﻧﻲ ﻫ ﻳﻮﻥ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ ،‬ﺍﻧﻬﻦ‬ ‫ﻫ ﻳﻦ ﺟﻲ ﭜﺮﺳﺎﻥ ﻣﺨﺘﻠﻒ ﺍﻭﺯﺍﺭ ﺑﻪ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺟﻦ ۾ ﻣﮣ ﺎ‪ ،‬ﭼﻘﻤﻘﻲ ﭘﭥﺮ ﺟﺎ ﺍﻭﺯﺍﺭ ۽‬ ‫ﭔﻴﻮﻥ ﺷﻴﻮﻥ ﺷﺎﻣﻞ ﺁﻫﻦ‪ .‬ﻫ ﺍﭘﺎ ﺟﻲ ﻫ ﻗﺒﺮﺳﺘﺎﻥ ﻣﺎﻥ ﺑﻪ ﭔﻪ ﺩﺭﺟﻦ ﺍﻧﺴﺎﻧﻲ ﮂﺍﻧﭽﺎ ﻣﻠﻴﺎ‬ ‫ﺁﻫﻦ‪ .‬ﺍﻧﻬﻦ ﺟﺎ ﮔﻮ ﺍ ﻣ ﻳﻞ ﺁﻫﻦ‪ .‬ﺎﻓﻲ ﻻﺵ ﻭ ﻥ ﺧﺎ ﺪﺍﻧﻦ ۾ ﺭﮐﻲ ﺩﻓﻦ ﭤﻴﻞ ﺁﻫﻦ‪ .‬ﭔﺎﺭﻥ‬ ‫ﺟﺎ ﻻﺵ ﺛﺎﺑﺖ ﺣﺎﻟﺖ ۾ ﻭ ﻥ ﻣ ﻦ ۾ ﻭﺟﻬﻲ ﭘﻮﺭﻳﻞ ﺁﻫﻦ‪ .‬ﺍﻧﻬﻦ ﺑﺮﺗﻨﻦ ﺟﺎ ﻣﻨﻬﻦ ﮂ ﮡ‬ ‫ﺳﺎﻥ ﮂ ﻴﻞ ﺁﻫﻦ‪.‬‬

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‫ﺧﺎ ﺴﺘﺮﻱ ﺗﺪﻓﻴﻦ‪ :‬ﻫﻦ ﻃﺮﻳﻘﻲ ﻫﻴﭟ ﻻﺵ ﮐﻲ ﺳﺎ ﻱ ﺍﻥ ﺟﻲ ﺭﮎ ﻨﻬﻦ ﺑﺮﺗﻦ‬ ‫۾ ﻭﺟﻬﻲ ﺩﻓﻦ ﺌﻲ ﻭﻳﻨﺪﻱ ﻫﺌﻲ‪ .‬ﺍﻫ ﻱ ﺧﺎ ﻻ ِء ﺟﺪﺍ ﻗﺴﻢ ﺟﺎ ﻭﻳ ﺮﺍ ﺑﺮﺗﻦ ﺧﺎﺹ ﺗﻴﺎﺭ‬ ‫ﻴﺎ ﻭﻳﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﺍﻳﭿ ﺍﻳﺮﻳﺎ ۾ ﻫ ﮔﻬﺮ ﺟﻲ ﻓﺮﺵ ﻫﻴﭡﺎﻥ ‪ 41‬ﮂﺍﻧﭽﺎ‬ ‫ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺍﻧﻬﻦ ﻣﺎﻥ ‪ 40‬ﮂﺍﻧﭽﺎ ﻣﺮﺩﻥ ۽ ﻋﻮﺭﺗﻦ ﺟﺎ ۽ ﻫ ﮂﺍﻧﭽﻮ ﭔﺎﺭ ﺟﻮ ﺁﻫﻲ‪ .‬ﺍﻧﻬﻦ‬ ‫ﮂﺍﻧﭽﻦ ﻣﺎﻥ ﻦ ﮐﻲ ﺯﻳﻮﺭ ﭘﻬﺮﻳﻞ ﺁﻫﻦ‪ .‬ﺟﻨﻬﻦ ﻣﺎﻥ ﺍﻧﺪﺍﺯﻭ ﭤﺌﻲ ﭤﻮ ﺗﻪ ﻣﺮﮠ ﻭﻗﺖ ﺍﻧﻬﻦ‬ ‫ﻣﺎﮢﻬﻦ ﮐﻲ ﺍﻫﻲ ﺯﻳﻮﺭ ﭘﻬﺮﻳﻞ ﻫﺌﺎ‪ .‬ﺟﻦ ﺳﺎﻥ ﮔ ﺳﻨﺪﻥ ﻫ ﻥ ﮐﻲ ﺩﻓﻦ ﻴﻮ ﻭﻳﻮ ﻫﻮﻧﺪﻭ‪.‬‬ ‫)‪(7‬‬ ‫ﻻﺷﻦ ﺳﺎﻥ ﮣ ‪ ،‬ﺟﻮ‪ ،‬ﻣﻠﻤﻞ ﺟﻮ ﭙ ﻭ‪ ،‬ﮘ ﺟﻬ ﻱ ﺷﻲ َء ۽ ﭤﺎﻧﻮﻥ ﮔ ﭘﻮﺭﻳﺎ‬ ‫ﻭﻳﻨﺪﺍ ﻫﺌﺎ‪ .‬ﺟﻨﻬﻦ ﻣﺎﻥ ﺛﺎﺑﺖ ﭤﺌﻲ ﭤﻮ ﺗﻪ ﺍﻥ ﺩﻭﺭ ﺟﻲ ﻣﺎﮢﻬﻦ ﺟﻮ ﻋﻘﻴﺪﻭ ﻫﻮ ﺗﻪ ﻣﺮﮠ ﺑﻌﺪ ﺑﻪ‬ ‫ﮐﻴﻦ ﺍﻧﻬﻦ ﺷﻴﻦ ﺟﻲ ﺿﺮﻭﺭﺕ ﭘﻮﻱ ﭤﻲ‪ .‬ﻳﺎ ﺍﻫﻮ ﺧﻴﺎﻝ ﭔﻴﻬﺮ ﺟﻨﻢ ﻭﭠﮡ ﺳﺎﻥ ﻻﮘﺎﭘﻴﻞ ﻫﻮ‪.‬‬ ‫ﺁﻣﺮﻱ ﻠﭽﺮ ﺟﺎ ﻣﺎﮢﻬﻮ ﻻﺷﻦ ﮐﻲ ﺗﺎﻧﮕﻬﻦ ﭘﭥﺮ ﺟﻲ ﺍﻭﺳﺎﺭﻱ ﭤﻴﻞ ﻤﺮﻥ ۾‬ ‫ﭘﻮﺭﻱ ﮀ ﻳﻨﺪﺍ ﻫﺌﺎ‪ ،‬۽ ﻻﺷﻦ ﺳﺎﻥ ﮔ ﭤﺎﻧﻮﻥ ﭤﭙﺎ ۽ ﻫﺎﺭ ﺳﻴﻨﮕﺎﺭ ﺟﻮ ﺳﺎﻣﺎﻥ ﺑﻪ ﺭﮐﻨﺪﺍ ﻫﺌﺎ‪ .‬ﺍﻥ‬ ‫ﻣﺎﻥ ﻇﺎﻫﺮ ﺁﻫﻲ ﺗﻪ ﻫﻨﻦ ﻭ ﻋﻘﻴﺪﻭ ﻫﻮ ﺗﻪ ﻣﺎﮢﻬﻮ ﻣﺮﮠ ﺑﻌﺪ ﭔﻴﻮ ﺟﻨﻢ ﻭﭠﻲ ﭤﻮ ۽ ﻫﻦ ﮐﻲ ﺍﻧﻬﻦ‬ ‫ﺷﻴﻦ ﺟﻲ ﺿﺮﻭﺭﺕ ﭘﻴﺶ ﺍﭼﻲ ﭤﻲ‪ .‬ﭔﻴﻮ ﺗﻪ ﻣﺎﻫﺮﻥ ﮐﻲ ﺁﻣﺮﻱ َء ﻣﺎﻥ ﭘﻮﺭﻳﻞ ﺩﮐﻴﻮﻥ ۽ ﻨﻴﻮﻥ‬ ‫ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ ،‬ﺍﻧﻬﻦ ﺑﺎﺑﺖ ﻣﺎﻫﺮﻥ ﺟﻲ ﻗﻴﺎﺱ ﺁﺭﺍﺋﻲ ﺁﻫﻲ ﺗﻪ ﺍﻧﻬﻦ ۾ ﻣ ﺩﻥ ﮐﻲ ﺳﺎ ﮠ ﺑﻌﺪ‬ ‫ﺳﻨﺪﻥ ﻻﺷﻦ ﺟﻲ ﺧﺎ ۽ ﻫ ﻳﻮﻥ ﻣﺤﻔﻮﻅ ﺮﻱ ﭘﻮﺭﻳﻨﺪﺍ ﻫﺌﺎ‪(8) .‬‬ ‫ﺁﻣﺮﻳ ﺎ ﺟﻲ ﻣﺎﻫﺮ ﺍﻭﻣﺎﺋﻞ‪ ،‬ﺍﻳﻦ ﻣﻮﺭﺍ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺗﻲ ﻟﮑﻴﻞ ﭘﻨﻬﻨﺠﻲ ﺘﺎﺏ "‬ ‫ﺩﻱ ﺍﻧﺴﻨﮓ ﺷﺌ ﻭﺯ" ۾ ﭼﻴﻮ ﺁﻫﻲ ﺗﻪ ﺟﻴﺌﻦ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻣﺎﻥ ﻨﻬﻦ ﺑﻪ ﻭ ﻱ ﻋﺒﺎﺩﺗﮕﺎﮪ‬ ‫ﺟﺎ ﺁﺛﺎﺭ ﻧﻪ ﻣﻠﻴﺎ ﺁﻫﻦ‪ ،‬ﺟﻴ ﺎ ﺍﻥ ﮘﺎﻟﮫ ﺟﻲ ﺷﺎﻫﺪﻱ ﺁﻫﻲ ﺗﻪ ﺳﻨﮅ ﻣﺎﭤﺮﻱ ﺟﻲ ﺷﻬﺮﻱ ﺭﻳﺎﺳﺖ‬ ‫۾ﻣﺬﻫﺐ ﮐﻲ ﺭﻳﺎﺳﺘﻲ ﺳﺮﭘﺮﺳﺘﻲ ﺣﺎﺻﻞ ﻧﻪ ﻫﺌﻲ‪ .‬ﻣﻮﻫﻦ ﺟﻮ ﺩ ﻭ ﺳﻤﻴﺖ ﭔﻴﻦ ﺷﻬﺮﻥ ۽‬ ‫ﻭﺳﻨﺪﻳﻦ ۾ ﻣﺬﻫﺒﻲ ﺭﻭﺍﺩﺍﺭﻱ ﺟﻮ ﻧﻈﺎﻡ ﻫﻮ‪ ،‬ﻣﺬﻫﺐ ﻫﺮ ﻣﺎﮢﻬﻮ ﺟﻮ ﺧﺎﻧﮕﻲ ﻣﻌﺎﻣﻠﻮ ﻫﻮ‪.‬‬ ‫ﻣﺬﻫﺐ ﺟﻮ ﺷﻬﺮﻱ ﺎﺭﻭﻧﻬﻮﺍﺭ ﺳﺎﻥ ﻮ ﺑﻪ ﻭﺍﺳﻄﻮ ﻧﻪ ﻫﻮ۔‬

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:‫ﺣﻮﺍﻻ ۽ ﺳﻤﺠﻬﺎﮢﻴﻮﻥ‬ ‫ﻉ‬1951 ‫ ﺟﻮﻻ ِء‬،‫ ﺭﺳﺎﻟﻮ‬،‫ ﺗﺎﺭﻳﺦ ﻭ ﺳﻴﺎﺳﺖ‬،‫ ﻣﺤﻤﺪ‬،‫ﺍﺷﺮﻑ‬ 2.

.1

Piggott, “Pre Historic India” 1950

‫ﻉ‬1951 ‫ ﺟﻮﻻ ِء‬،‫ ﺭﺳﺎﻟﻮ‬،‫ ﺗﺎﺭﻳﺦ ﻭ ﺳﻴﺎﺳﺖ‬،‫ ﻣﺤﻤﺪ‬،‫ﺍﺷﺮﻑ‬

.3

4.

Marshall, Sir John, “Mohen jo Daro and Indus Civilization” Vol: 1-3, London 1931

5.

Jonathan Mark Kenoyer, “Mohenjo-Daro”, http://www.mohenjodaro.net/

6.

Traci Watson, Surprising discoveries from the Indus Civilization, National Geographic News Mon, 29 Apr 2013 14:15 UTC See also: http://www.sott.net/article/261407Surprising-discoveries-from-the-Indus-Civilization

،‫ ﺣﻴﺪﺭﺁﺑﺎﺩ‬، ‫ “ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﺳﭝﻴﺘﺎ” ﺳﻨﮅﻱ ﺍﺩﺑﻲ ﺑﻮﺭ‬،‫ ﻣﺤﻤﺪ ﺍﺩﺭﻳﺲ‬،‫ﺻﺪﻳﻘﻲ‬ .7 38-‫ ﺹ‬،1979 8. 104

Lambrick, H.T, “Sindh-A General Introduction” P-

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‫ﺳﻨﮅﻭ ﺳﭝﺘﺎ ﺟﻲ ﻭﺍﺭﺛﻦ ﺟﺎ ﭘﺮ ﻳﻬﻪ ﺳﺎﻥ ﻻﮘﺎﭘﺎ‬ ‫ﻗﺪﻳﻢ ﺗﻬﺬﻳﺒﻦ ۽ ﭔﻮﻟﻴﻦ ﺗﻲ ﮐﻮﺝ ﻨﺪ ﻣﺎﻫﺮﻥ ﺟﻲ ﺫﻫﻨﻦ ۾ ﺍﻥ ﻭﻗﺖ ﻋﺠﻴﺐ‬ ‫ﻏﺮﻳﺐ ﺳﻮﺍﻝ ﺍﭜﺮﻳﺎ ۽ ﻫﻮ ﻣﻮﻧﺠﻬﺎﺭﻱ ۾ ﭘﺌﺠﻲ ﻭﻳﺎ‪ .‬ﺟ ﻫﻦ ﻫﻨﻦ ﭠﻮ ﺗﻪ ﻗﺪﻳﻢ ﻗﻮﻣﻦ ﺟﻲ ﻧﻪ‬ ‫ﺻﺮﻑ ﭔﻮﻟﻲ ﭘﺮ ﺭﻳﺘﻮﻥ ﺭﺳﻤﻮﻥ ۽ ﺣﺴﺐ ﻧﺴﺐ ﺑﻪ ﻫ ﺋﻲ ﻫﻮ‪ .‬ﻫﻨﻦ ﭘﻮﺭﻱ ﺟﮗ ﺟﻲ ﮐﻮﺝ‬ ‫ﺮﮠ ﺑﻌﺪ ﺍﻧﺪﺍﺯﻭ ﻟﮙﺎﻳﻮ ﺗﻪ ﺍﻧﺴﺎﻧﺬﺍﺕ ﻨﻬﻦ ﻫ ﺋﻲ ﻣﺮ ﺰ ﺗﺎﻥ ﻱ ﭘﮑ ﻱ ﺁﻫﻲ ۽ ﭘﻮ ِء‬ ‫ﻭﻗﺖ ﮔﺬﺭﮠ ۽ ﻣﺨﺘﻠﻒ ﻣﻠ ﻦ ﺟﻲ ﺁﺑﻬﻮﺍ ۽ ﭔﻴﻦ ﻣﻮﺳﻤﻲ ﺣﺎﻟﺘﻦ ﺳﻨﺪﻥ ﺷ ﻠﻴﻮﻥ‪ ،‬ﭔﻮﻟﻴﻮﻥ‬ ‫۽ ﻠﭽﺮ ﺑﺪﻻﺋﻲ ﮀ ﻳﺎ ﺁﻫﻦ‪ .‬ﺗ ﻫﻦ ﺑﻪ ﻲ ﺍﻫ ﻳﻮﻥ ﻫ ﺠﻬ ﺍﻳﻮﻥ ﻣ ﻧﻲ ﻣﻠ ﻦ ﺟﻲ ﭔﻮﻟﻴﻦ‪،‬‬ ‫ﺭﻳﺘﻦ ﺭﺳﻤﻦ ۽ ﻧﺪ ﭥﺎﺋﻦ ۾ ﻣﻠﻦ ﭤﻴﻮﻥ‪ ،‬ﺟﻦ ﻣﺎﻥ ﭘﺮﻭ ﭘﻮﻱ ﭤﻲ ﺗﻪ ﻗﺪﻳﻢ ﺍﻧﺴﺎﻥ ﻨﻬﻦ‬ ‫ﻭﻗﺖ ﻫ ﭔﺌﻲ ﺳﺎﻥ ﮔ ﺭﻫﻨﺪﺍ ﻫﺌﺎ ۽ ﭘﻮ ِء ﮄﺍﺭ ﭤﻴﮡ ﺮﻱ ﻣﻨﻬﻨﺠﻦ ﺗﺒﺪﻳﻠﻴﻮﻥ ﺍﭼﻲ ﻭﻳﻮﻥ‪.‬‬ ‫ﺟ ﻫﻦ ﺗﻪ ﻣ ﻧﻲ ﻗﺪﻳﻢ ﻗﻮﻣﻦ ﺟﻲ ﭔﻮﻟﻴﻦ‪ ،‬ﺭﻳﺘﻦ ﺭﺳﻤﻦ ۾ ﻫ ﺠﻬ ﺍﻳﻮﻥ ﺻﺮﻑ ﻣﭥﺌﻴﻦ ﺧﻴﺎﻝ‬ ‫ﺟﻲ ﺋﻲ ﺗﺼﺪﻳﻖ ﻧﻪ ﭤﻴﻮﻥ ﻦ‪ ،‬ﭘﺮ ﺍﻫﻮ ﺑﻪ ﭼﺌﻲ ﺳﮕﻬﺠﻲ ﭤﻮ ﺗﻪ ﻗﺪﻳﻢ ﻗﻮﻣﻦ ﻭﭺ ۾ ﺍﻫﻲ‬ ‫ﻫ ﺠﻬ ﺍﻳﻮﻥ‪ ،‬ﺳﻨﺪﻥ ﻫ ﺧﻄﻲ ﮐﺎﻥ ﭔﺌﻲ ﺧﻄﻲ ﺗﺎﺋﻴﻦ ﻟ ﭘﻼﮠ‪ ،‬ﺍﺗﻲ ﻭﭸﻲ ﭘﻨﻬﻨﺠﻮﻥ‬ ‫ﺁﺑﺎﺩﻳﻮﻥ ﻗﺎﺋﻢ ﺮﮠ ﻳﺎ ﺍﻧﻬﻦ ﺧﻄﻦ ﻭﭺ ۾ ﻭﺍﭘﺎﺭﻱ ﻧﺎﺗﺎ ۽ ﻻﮘﺎﭘﺎ ﻫﺌﮡ ﺮﻱ ﺑﻪ ﭘﻴﺪﺍ ﭤﻲ‬ ‫ﺳﮕﻬﻴﻮﻥ ﻫﻮﻧﺪﻳﻮﻥ‪ .‬ﺍﻧﺴﺎﻧﻲ ﺗﺎﺭﻳﺦ ﺟﺎ ﻣﺎﻫﺮ ﺍﻥ ﭔﺌﻲ ﺧﻴﺎﻝ ﮐﻲ ﻭﮄﻳ ﻗﺒﻮﻝ ﻦ ﭤﺎ‪.‬‬ ‫ﺟﻨﻬﻦ ﺟﻮﻥ ﺍﮘﺘﻲ ﻫﻠﻲ ﻣﻀﺒﻮﻁ ﺷﻬﺎﺩﺗﻮﻥ ﻣﻠﻦ ﭤﻴﻮﻥ‪.‬‬ ‫ﻗﺪﻳﻢ ﺩﺅﺭ ﺟﻲ ﻣﺨﺘﻠﻒ ﺗﻬﺬﻳﺒﻦ ﻭﭺ ۾ ﻫ ﺠﻬ ﺍﻳﻮﻥ ﻣﻠﮡ ﺟﻴﺌﻦ ﻗﺪﻳﻢ ﻣﺼﺮ ﺟﻲ‬ ‫ﺗﻬﺬﻳﺐ‪ ،‬ﻋﺮﺍﻕ ﺟﻲ ﺗﻬﺬﻳﺐ ۽ ﺳﻨﮅﻭ ﺳﭝﺘﺎ ﺟﻲ ﻗﺪﻳﻢ ﻣﺎﮘﻦ ﻣﺎﻥ ﻣﻠﻴﻞ ﺳﺎﻣﺎﻥ‪ ،‬ﻟﮑﺘﻦ ۽ ﮔﻬﺮﻥ‬ ‫ﺟﻲ ﺍ ﺍﻭﺕ ۾ ﻣﺸﺎﺑﻬﺖ‪ ،‬ﺍﻥ ﮘﺎﻟﻬﻪ ﺟﺎ ﻭﮄﻳ ﭘﺨﺘﺎ ﺩﻟﻴﻞ ﺁ ﻭ ﺁﻧﺪﺍ ﺗﻪ ﻗﺪﻳﻢ ﺩﺅﺭ ۾ ﻫ ﻫﻨﮅ‬ ‫ﮐﺎﻥ ﭔﺌﻲ ﻫﻨﮅ ﻟ ﭘﻼﮢﻮﻥ ﭤﻴﻨﺪﻳﻮﻥ ﺭﻫﻴﻮﻥ‪ .‬ﻴﺌﻲ ﻗﺒﻴﻼ ۽ ﺑﺮﺍﺩﺭﻳﻮﻥ ﻣﻮﺳﻤﻲ ﭰﻴﺮﻳﻦ ﮔﻬﺮﻥ‬ ‫ﺮﻱ ﻫ ﻫﻨﮅ ﮐﺎﻥ ﭔﺌﻲ ﻫﻨﮅ ﻭﻳﻨﺪﻳﻮﻥ ﺭﻫﻴﻮﻥ‪ .‬ﻟ ﭘﻼﮠ ﺟﻲ ﻋﻤﻞ ۾ ﺍﭼﮡ ﺟﻮ ﺳﺒﺐ ﺍﻫﻮﺋﻲ‬ ‫ﻫﻴﻮ ﺟﻮ ﻣﻮﺳﻤﻲ ﺗﺒﺪﻳﻠﻴﻦ‪ ،‬ﻳﻌﻨﻲ ﮔﻬ ﺑﺮﺳﺎﺗﻴﻦ‪ ،‬ﺳﺮﺩﻳﻦ‪ ،‬ﻃﻮﻓﺎﻧﻦ‪ ،‬ﭔﻮ ﻥ‪ ،‬ﺯﻟﺰﻟﻦ ﺮﻱ‬ ‫ﺳﺮﺳﺒﺰ ﻣﻴﺪﺍﻥ ﺻﺤﺮﺍﺋﻦ ۾ ﺗﺒﺪﻳﻞ ﭤﻲ ﻭﻳﻨﺪﺍ ﻫﺌﺎ ﺗﻪ ﻭﺭﻱ ﻲ ﭠﻮﭞ ﺳ ﻞ ۽ ﺍﻧﺴﺎﻧﻲ‬ ‫ﺗﻬﺬﻳﺐ ﮐﺎﻥ ﻧﺎ ﺁﺷﻨﺎ ﺧﻄﺎ ﺑﺪﻟﺠﻲ ﺳﺮﺳﺒﺰ ۽ ﺁﺑﺎﺩ ﭤﻲ ﻭﻳﻨﺪﺍ ﻫﺌﺎ‪ .‬ﺍﻫ ﻱ ﻃﺮﺡ ﻣﻮﺳﻤﻲ ﭰﻴﺮﻳﻦ‬ ‫ﮔﻬﻴﺮﻳﻦ ﮐﺎﻥ ﺳﻮﺍ ِء ﻟ ﭘﻼﮠ ﺁﺑﺎﺩﻱ ﺟﻲ ﻭﺍﮄ ﺮﻱ ﺑﻪ ﻋﻤﻞ ۾ ﺍﻳﻨﺪﻱ ﻫﺌﻲ‪ .‬ﺳﻨﮅ ﻣﺎﻥ ﺟﻴ ﺎ‬ ‫ﻟ ﭘﻼﮠ ﭤﻲ ۽ ﻫﺘﺎﻥ ﺟﺎ ﻣﺎﮢﻬﻮ ﻗﺪﻳﻢ ﺩﺅﺭ ۾ ﭔﻴﻦ ﺧﻄﻦ ۾ ﻭﭸﻲ ﺁﺑﺎﺩ ﭤﻴﺎ‪ .‬ﺍﻥ ﺟﻲ ﭘﻮﻳﺎﻥ ﺑﻪ‬ ‫ﺍﻫﻲ ﻋﻤﻞ ﺎﺭﻓﺮﻣﺎ ﻫﻴﺎ‪ .‬ﻴﺘﺮﺍﺋﻲ ﺍﻧﺴﺎﻧﻲ ﺗﺎﺭﻳﺦ ﺟﺎ ﻣﺎﻫﺮﺍﻥ ﮘﺎﻟﻬﻪ ﺳﺎﻥ ﻫﻢ ﺧﻴﺎﻝ ﺁﻫﻦ‪.‬‬ ‫ﻓﺮﮔﻮﺳﻦ ﺗﻪ ﭼﻮﻱ ﭤﻮ ﺗﻪ “ﺳﻨﮅ ﻣﺎﻥ ﺳﻨﮅﻭﻧﺪﻱ ﺭﺳﺘﻲ ﺫﺍﺗﻴﻦ ﭘﭡﻴﺎﻥ ﺫﺍﺗﻴﻮﻥ ۽ ﺑﻲ ﺷﻤﺎﺭ ﻣﺎﮢﻬﻮ‬ ‫ﭔﺎﻫﺮ ﻭﻳﺎ ﺁﻫﻦ‪ ،‬ﺟﻦ ﺗﻬﺬﻳﺐ ﺟﻮ ﭰﻬﻼ ُء ﻴﻮ ﺁﻫﻲ” )‪(1‬‬ ‫ﺩﻧﻴﺎ ﺟﻲ ﮔﻬﮣﻦ ﻗﺪﻳﻢ ﻗﻮﻣﻦ ﺟﻲ ﺗﻬﺬﻳﺐ ۽ ﺗﻤﺪﻥ‪ ،‬ﭔﻮﻟﻲ َء ۽ ﻠﭽﺮ ۾ ﺳﻨﮅﻭ ﻣﺎﭤﺮ‬ ‫ﺟﻲ ﭔﻮﻟﻲ ۽ ﻠﭽﺮ ﺟﻲ ﮀﺎﭖ ﻣﻠﮡ‪ ،‬ﺍﻥ ﮘﺎﻟﻬﻪ ﺟﻲ ﺛﺎﺑﺘﻲ ﺁﻫﻲ ﺗﻪ ﻫﺰﺍﺭﻳﻦ ﺳﺎﻝ ﺍﮖ ﺟ ﻫﻦ‬ ‫ﺳﻨﮅ ﮄﺭﺗﻲ َء ﺗﻲ ﺍﻧﺴﺎﻧﻲ ﺍﻭﺳﺮ ۽ ﺗﻬﺬﻳﺐ ﺟﻲ ﺍﺑﺘﺪﺍ ﭤﻲ ﺗﻪ ﻫﺘﺎﻥ ﺟﺎ ﻣﺎﮢﻬﻮ ﻗﺎﻓﻠﻦ ﺟﻲ ﺻﻮﺭﺕ‬ ‫۾ ﺧﺸ ﻲ َء ﺗﻮ ﻱ ﺳﻤﻨ ﺭﺳﺘﻲ ﺩﻧﻴﺎ ۾ ﭰﻬﻠﺠﮡ ﻟﮙﺎ‪ .‬ﻫﻮ ﭘﻨﻬﻨﺠﻦ ﭔﻴ ﻳﻦ ۽ ﻏﻮﺭﺍﺑﻦ ۾‬ ‫ﭼ ﻫﻲ‪ ،‬ﻧﻴﻦ ﺍﻧﺴﺎﻧﻲ ﺁﺑﺎﺩﻳﻦ ﮐﺎﻥ ﺧﺎﻟﻲ ﺗﻮ ﻱ ﺗﻬﺬﻳﺐ ﺟﻲ ﺍﺑﺘﺪﺍﺋﻲ ﻣﺮﺣﻠﻦ ۾ ﺳﻔﺮ ﻨﺪ‬ ‫ﺍﻧﺴﺎﻧﻲ ﺁﺑﺎﺩﻳﻦ ﺗﺎﺋﻴﻦ ﻭﭸﻲ ﻧ ﺘﺎ‪ .‬ﻫﻲ َء ﻟ ﭘﻼﮠ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﻣﺎﻥ ﺍﻥ ﻭﻗﺖ ﭤﻴﮡ ﻟﮙﻲ‪ ،‬ﺟ ﻫﻦ‬ ‫ﺍﻋﻠﻲ ﻣﻨﺰﻝ ﺗﻲ‬ ‫ﻣﻮﻫﻦ ﺟﻮ ﺩ ﻭ‪ ،‬ﻫ ﭘﺎ‪ ،‬ﭼﺎﻧﻬﻮﻥ ﺟﻮ ﺩ ﻭ‪ ،‬ﻮ ﻳﺠﻲ ﭘﻨﻬﻨﺠﻲ ﺗﻬﺬﻳﺐ ﺟﻲ ٰ‬ ‫ﺭﺳﻴﻞ ﻫﻴﺎ‪.‬‬

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‫ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﺎ ﻭﺍﺭﺙ ﺍﻥ ﺩﺅﺭ ۾ ﺩﻧﻴﺎ ﺟﻲ ﻫﻴﭡﻴﻦ ﺧﻄﻦ ﺗﺎﺋﻴﻦ ﻭﭸﻲ ﭘﻬﺘﺎ‪ .‬ﺟﺘﺎﻥ‬ ‫ﺍﻫ ﻳﻮﻥ ﺷﻬﺎﺩﺗﻮﻥ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪.‬‬

‫ﺁﺳ ﺮﻳﻠﻴﺎ‬ ‫ﮔﺎ ﻓﺮﻱ ﺑﻠﻨ ﻥ ﻟﮑﻲ ﭤﻮ ﺗﻪ “ﺑﺮﻓﺎﻧﻲ ﺩﺅﺭ ﺟﻲ ﺷﺮﻭﻉ ﭤﻴﮡ ﺮﻱ ﺯﻣﻴﻦ ﺟﻲ ﺳﻄﺢ‬ ‫ﭘﺎﮢﻲ َء ﮐﺎﻥ ﻣﭥﻲ ﺍﭜﺮﻱ ﺁﺋﻲ ۽ ﺳﻤﻨ ﻣﺤﺪﻭﺩ ﭤﻴﮡ ﻟﮙﺎ ۽ ﺳﺎﻣﻮﻧ ﻱ ﭘﺎﮢﻲ ﭘﻨﻬﻨﺠﻲ ﻣﻮﺟﻮﺩﻩ‬ ‫ﺳﻄﺢ ﮐﺎﻥ ﻲ ﺳﻮ ﻓﻮ ﻫﻴﭟ ﭤﻲ ﻭﻳﻮ‪ .‬ﺍﻥ ﺮﻱ ﺧﺸ ﺯﻣﻴﻦ ﺟﻲ ﻫ ﭘ ﻲ ﻣﭥﻲ ﺍﭜﺮﻱ‬ ‫ﺁﺋﻲ‪ .‬ﺍﻫ ﻱ ﻃﺮﺡ ﺁﺳ ﺮﻳﻠﻴﺎ ﺟﻮ ﺣﺼﻮ ﮐﮡ ﺍﻳﺸﻴﺎ )ﻫﻨﺪ( ﺳﺎﻥ ﻣﻠﻲ ﻭﻳﻮ‪ .‬ﺍﻥ ﺋﻲ ﺩﻭﺭ ۾‬ ‫ﺍﻳﺸﻴﺎ )ﻫﻨﺪ‪ ،‬ﺳﻨﮅ( ﺟﺎ ﺟﺎﻧﻮﺭ ۽ ﻗﺪﻳﻢ ﺑﺎﺷﻨﺪﺍ ﺍﻧﻬﻦ ﺭﺳﺘﻦ ﮐﺎﻥ ﻫﺘﻲ ﭘﻬﺘﺎ‪(2) ”.‬‬ ‫ﻣﺎﻫﺮﺍﻥ ﮘﺎﻟﻬﻪ ﺗﻲ ﻣﺘﻔﻖ ﺁﻫﻦ ﺗﻪ ﺟ ﻫﻦ ﺑﺮﻓﺎﻧﻲ ﺩﻭﺭ ﺧﺘﻢ ﭤﻴﮡ ﺗﻲ ﻫﻮ ﺗﻪ ﺁﺳ ﺮﻳﻠﻴﺎ‬ ‫ﻃﺮﻑ ﮔﺮﻡ ﻫﻮﺍﺋﻮﻥ ﮔﻬﻠﮡ ﻟﮙﻴﻮﻥ ۽ ﺳﺮﺩﻳﻮﻥ ﺧﺘﻢ ﭤﻴﻮﻥ ﺗﻪ ﺍﻳ ﺍﻧﻬﻦ ﻫﻨﺪ‪ ،‬ﺳﻨﮅ ﺟﻲ ﮔﺮﻡ‬ ‫ﻋﻼﺋﻘﻲ ﺟﺎ ﻣﺎﮢﻬﻮ ﭼﺮﺍﮔﺎﻫﻦ ۽ ﺭﻫﺎﺋﺶ ﺟﻲ ﺗﻼﺵ ۾ ﻭﮄﮠ ﻟﮙﺎ‪ .‬ﻫﺘﺎﻥ ﻫﺠﺮﺕ ﮐﮡ ﻫﻨﺪﺳﺘﺎﻥ‬ ‫ﭤﻴﮡ ﻟﮙﻲ ۽ ﻫﺘﺎﻥ ﺟﺎ ﻗﺪﻳﻢ ﺑﺎﺷﻨﺪﺍ ﻫﺠﺮﺕ ﺮﻱ ﻣﻠﻴﺸﻴﺎ ۽ ﺁﺳ ﺮﻳﻠﻴﺎ ﻃﺮﻑ ﻭﻳﺎ‪ .‬ﻫﺘﺎﻥ ﺟﺎ‬ ‫ﺟﺎﻧﻮﺭ ۽ ﻗﺪﻳﻢ ﺑﺎﺷﻨﺪﺍ ﻟﻴﻤﻮﺭﻳﺎ ﮐﻨ ﺭﺳﺘﻲ ﻗﺪﻳﻢ ﭘﭥﺮ ﺩﻭﺭ ۾ ﺁﺳ ﺮﻳﻠﻴﺎ ﻃﺮﻑ ﻭﻳﺎ ۽ ﺍﺗﻲ‬ ‫ﭘﻨﻬﻨﺠﻲ ﺗﻬﺬﻳﺐ “ﺳﻮﻥ” ﺟﻮ ﺑﻨﻴﺎﺩ ﻭﮄﺍﺋﻮﻥ‪“ .‬ﺳﻮﻥ ﻠﭽﺮ” ﺑﺎﺑﺖ ﺍﺳﺎﻥ ﭔﮅﺍﺋﻲ ﺁﻳﺎ ﺁﻫﻴﻮﻥ ﺗﻪ‬ ‫ﺍﭲ ﮐﺎﻥ ‪ 5‬ﻟﮏ ﺳﺎﻝ ﺍﮖ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ۾ ﻣﻮﺟﻮﺩ ﻫﻴﻮ‪ .‬ﺍﻧﻬﻦ ﺋﻲ ﻣﺎﮢﻬﻦ ﻫﺠﺮﺕ ﺮﻱ ﻭﭸﻲ‬ ‫ﺁﺳ ﺮﻳﻠﻴﺎ ﮐﻲ ﺁﺑﺎﺩ ﻴﻮ ۽ ﺑﺤﺮ ﺭﻭﻣﻲ ﻧﺴﻞ ﻫﻦ ﺋﻲ “ﺳﻮﻥ ﻠﭽﺮ” ﻭﺍﺭﻥ ﺟﻮ ﭘﻮﻧﺌﻴﺮ ﺁﻫﻲ‪.‬‬ ‫ﺍﻫ ﻱ ﻃﺮﺡ ﺍﻧﺴﺎﻥ ﺟﻮ “ﺟﺎﻭﺍ ﻧﺴﻞ” ﺟﻴ ﻮ ﺁﺳ ﺮﻳﻠﻴﻮﻱ ﻧﺴﻞ ﺟﻮ ﭘ ﺍ ﺍ ﻭ ﻮﭠﻴﻮ ﻭﭸﻲ ﭤﻮ‪،‬‬ ‫ﺳﻮ ﭘﮡ ‪ 40‬ﻫﺰﺍﺭ ﻕ ‪ -‬ﻡ ﮐﺎﻥ ﺍﮖ ﺟﻮ ﻮﻧﻬﻲ‪ .‬ﭘﺮ “ﺳﻮﻥ ﻠﭽﺮ” ﺍﻥ ﮐﺎﻥ ﺗﻤﺎﻡ ﮔﻬﮣﻮ‬ ‫ﭘﺮﺍﮢﻮ ﺁﻫﻲ‪ .‬ﻳﻌﻨﻲ “ﺟﺎﻭﻱ ﺍﻧﺴﺎﻥ” ﮐﺎﻥ ﺍﮖ “ﺳﻮﻥ ﺍﻧﺴﺎﻥ” ﻣﻮﺟﻮﺩ ﻫﻴﻮ‪ (3) .‬ﺟﻨﻬﻦ‬ ‫ﺁﺳ ﺮﻳﻠﻴﺎ‪ ،‬ﺟﺎﻭﺍ‪ ،‬ﺳﻮﻣﺎﺗﺮﺍ ۽ ﺳﺮﻳﻠﻨ ﺎ ﺟﺎ ﭔﻴ ﺁﺑﺎﺩ ﻴﺎ‪.‬‬ ‫“ﺳﻮﻥ ﻠﭽﺮ” ﺑﺎﺑﺖ ﭤﺎﻣﺲ ﭘﺌ ﺮﺳﻦ ﻟﮑﻲ ﭤﻮ ﺗﻪ “ﺳﻮﻥ ﻠﭽﺮ ﺍﻳﺸﻴﺎ ﺟﻲ ﺳﺮ‬ ‫ﺯﻣﻴﻦ ﺗﻲ ﭜﻴﻨﻴﻦ ﻠﭽﺮ ۾ ﺗﺒﺪﻳﻞ ﭤﻴﻮ‪ .‬ﻫﻦ ﺳﻮﻥ ﻠﭽﺮ ﺑﺪﺳﺘﻮﺭ ﺁﺳ ﺮﻳﻠﻴﺎ ﺟﻲ ﮔﺌﻤﺒﻴﺮﻳﻦ‬ ‫ﻠﭽﺮ ﮐﻲ ﻭﺟﻮﺩ ۾ ﺁﻧﺪﻭ‪ ....‬ﺗﺎﺳﻤﻴﻦ ﻠﭽﺮ ﺁﺳ ﺮﻳﻠﻴﺎ ۾ ﺁﺧﺮﻱ ﺯﻣﺎﻧﻲ ﻭﺍﺭﻱ ﭘﻠﻴﻮﺳﻴﻦ‬ ‫ﺩﺅﺭ ۾ ﭘﻬﺘﻮ ۽ ﻫﻦ ۾ ﺳﻮﻥ ﻣﺎﭤﺮ ﺟﻲ ﺍﻭﺯﺍﺭﻥ ﺟﺎ ﻴﺘﺮﺍ ﻧﻤﻮﻧﺎ ﭘﺴﺠﻦ ﭤﺎ” )‪(4‬‬ ‫ﺍﻥ ﺑﻨﻴﺎﺩ ﺗﻲ ﭼﺌﻲ ﺳﮕﻬﺠﻲ ﭤﻮ ﺗﻪ ﺟﻨﻬﻦ ﻧﺴﻞ ﮐﻲ ﻣﺤﻘﻖ ﺁﺳ ﺮﻳﻠﻴﻮﻱ ﻧﺴﻞ‬ ‫ﻮﭠﻦ ﭤﺎ‪ ،‬ﺳﻮ ﺩﺭﺍﺻﻞ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﺭﻫﻮﺍﺳﻴﻦ ﺟﻮ ﻧﺴﻞ ﺁﻫﻲ‪ .‬ﺟﻴ ﻲ ﻫﺘﺎﻥ ﺋﻲ‬ ‫ﺁﺳ ﺮﻳﻠﻴﺎ ﮐﻨ ﻃﺮﻑ ﻟ ﻱ ﻭﭸﻲ ﻭﻳﭡﺎ )‪ .(5‬ﺍﻥ ﻟ ﭘﻼﮠ ﺟﻮ ﭔﻴﻮ ﺛﺒﻮﺕ ﺍﻫﻮ ﺑﻪ ﺁﻫﻲ ﺗﻪ ﻧﻴﻮﮔﻨﻲ‪،‬‬ ‫ﺁﺳ ﺮﻳﻠﻴﺎ ﮐﻨ ۾ ﻫ ﭴﺎﻣ ﻥ ﺟﻮ ﻧﺴﻞ ﻣﻠﻲ ﭤﻮ‪ ،‬ﺟﻦ ﺑﺎﺑﺖ ﻣﺎﻫﺮ ﭼﻮﻥ ﭤﺎ ﺗﻪ ﺍﻫﻲ ﮐﮡ ﺍﻳﺸﻴﺎ‬ ‫ﻣﺎﻥ ﻫﺠﺮﺕ ﺮﻱ ﺁﻳﺎ‪.‬‬ ‫ﮐﮡ ﺍﻳﺸﻴﺎ ﻣﺎﻥ ﻫﺠﺮﺕ ﺟﻴ ﺎ ﺁﺳ ﺮﻳﻠﻴﺎ ﻃﺮﻑ ﭤﻲ‪ ،‬ﺍﻥ ﺟﺎ ﺛﺒﻮﺕ ﭔﻮﻟﻲ َء ﺟﻲ‬ ‫ﻣﺎﻫﺮﻥ ﻧﺎ ﺁﻫﻦ‪ .‬ﺳﻨﮅ ﺟﺎ ﺭﻫﻮﺍﺳﻲ ﺟﻴﺌﻦ ﺗﻪ ﺳﻨﮅ ﻣﺎﻥ ﮐﮡ ُ‬ ‫ﻫﻨﺪ ﻃﺮﻑ ﻭﻳﺎ‪ ،‬ﺍﻥ ﺮﻱ ﮐﮡ‬ ‫ﻫﻨﺪ ﺟﻲ ﭔﻮﻟﻴﻦ ﺗﺎﻣﻞ‪ ،‬ﺗﻴﻠﻴﮕﻮ ۽ ﻨﺎ ﻱ ﺗﻲ ﺩﺍﺭﻭ ﻥ ﺟﻲ ﭔﻮﻟﻲ َء ﺟﻮ ﺍﺛﺮ ﭘﻴﻮ ۽ ﺍﺗﻲ ﺍﭲ‬ ‫ﺟﻴ ﻲ ﺑﻪ ﭔﻮﻟﻴﻮﻥ ﮘﺎﻟﻬﺎﻳﻮﻥ ﻭﭸﻦ ﭤﻴﻮﻥ‪ ،‬ﺍﻧﻬﻦ ۾ ﭘﺮﻭ ﻮ‪-‬ﺳﻨﮅﻱ ﭔﻮﻟﻲ ﺟﺎ ﻟﻔﻆ ۽ ﭔﻴﻮﻥ‬ ‫ﮔﺮﺍﻣﺮﻱ ﺧﺎﺻﻴﺘﻮﻥ ﻣﻠﻦ ﭤﻴﻮﻥ‪ .‬ﺩﮐﻦ ۽ ﮀﻮ ﺎ ﻧﺎﮔﭙﻮﺭ ﺟﻲ ﺭﻫﻮﺍﺳﻴﻦ ۾ ﺳﻨﮅﻳﻦ ﻭﺍﺭﻳﻮﻥ‬ ‫ﺧﺎﺻﻴﺘﻮﻥ ﺟﺴﻤﺎﻧﻲ ﺗﻮ ﻱ ﻠﭽﺮﻟﻲ ﻣﻠﻦ ﭤﻴﻮﻥ‪.‬‬

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‫ﺳﮡ ۾ ﺗﻪ ﺍﻫﻮ ﺑﻪ ﺍﭼﻲ ﭤﻮ ﺗﻪ ﺍﻧ ﻭﻧﻴﺸﻴﺎ ﺟﻮ ﻣﻠ ‪ ،‬ﺟﻨﻬﻦ ۾ ﺟﺎﻭﺍ‪ ،‬ﺳﻮﻣﺎﺗﺮﺍ‪،‬‬ ‫ﺑﺎﻟﻲ‪ ،‬ﺳﻴﻠﻴﺴﻴﻦ‪ ،‬ﺑﻮﺭﭠﻴﻮ ﻭﻏﻴﺮﻩ ﺍﭼﻲ ﻭﭸﻦ ﭤﺎ‪ .‬ﺗﻨﻬﻦ ﺟﻮ ﻧﺎﻟﻮ ﭘﮡ ﺳﻨﮅ ۽ ﺳﻨﮅﻭﻧﺪﻱ َء ﺟﻲ‬ ‫ﻧﺎﻟﻲ ﭘﭡﻴﺎﻥ ﺭﮐﻴﻞ ﺁﻫﻲ‪ .‬ﺍﺻﻞ ۾ ﺍﻫﻮ “ﺍﻧ ﺱ ﻧﻮﺳﻴﺎ” )‪ (Indus-Nusia‬ﺁﻫﻲ‪ .‬ﺟﻨﻬﻦ‬ ‫ﺟﻮ ﻣﻄﻠﺐ ﺁﻫﻲ ﺳﻨﮅﻭ َء ﺟﻮ ﭘﺮﺍ ﻭﺍﺭﻭ ﻣﻠ ‪(6) .‬‬ ‫ﻣﭥﻴﻦ ﺷﻬﺎﺩﺗﻦ ﻣﺎﻥ ﺛﺎﺑﺖ ﭤﺌﻲ ﭤﻮ ﺗﻪ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﺎ ﻭﺍﺭﺙ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ‬ ‫ﻭﺍﺭﻱ ﺗﻬﺬﻳﺐ ﻳﺎﻓﺘﻪ ﺩﻭﺭ ۽ ﺍﻥ ﮐﺎﻥ ﺍﮖ ﻫﺠﺮﺗﻮﻥ ﺮﻱ‪ ،‬ﺁﺳ ﺮﻳﻠﻴﺎ ﻃﺮﻑ ﻭﻳﺎ ۽ ﻫﻨﻦ ﺟﺎﻭﺍ‪،‬‬ ‫ﺳﻮﻣﺎﺗﺮﺍ‪ ،‬ﺳﺮﻳﻠﻨ ﺎ ﻭﻏﻴﺮﻩ ﻃﺮﻑ ﻭﭸﻲ ﭘﻨﻬﻨﺠﻮﻥ ﺁﺑﺎﺩﻳﻮﻥ ﻗﺎﺋﻢ ﻴﻮﻥ‪.‬‬

‫ﻋﺮﺍﻕ )ﻣﻴﺴﻮﭘﻮ ﻴﻤﻴﺎ(‬ ‫ﺗﺎﺯﻭ ﻣﻴﺴﻮﭘﻮ ﻴﻤﻴﺎ ﺟﻲ ﺷﻬﺮ ُﺍﺭ )‪ (Ur‬ﺟﻲ ﮐﻮ ﺎﺋﻲ ﻟﻴﻮ ﻧﺎﺭ ﻭﻟﻲ ۽ ﺶ‬ ‫)‪ (Kish‬ﺷﻬﺮ ﺟﻲ ﮐﻮ ﺎﺋﻲ ﭘﺮﻭﻓﻴﺴﺮ ﻟﺌﮕ ﻥ ﺮﺍﺋﻲ‪ .‬ﭔﻨﻬﻲ ﺷﻬﺮﻥ ﺟﻲ ﺻﻔﺎ ﻫﻴﭡﻴﻦ ﺗﻬﻦ‬ ‫ﻣﺎﻥ ﺟﻨﻬﻦ ﺗﻬﺬﻳﺐ ﺟﺎ ﺁﺛﺎﺭ ﻣﻠﻴﺎ ﺁﻫﻦ‪ ،‬ﺳﺎ ﺎﻧﺴﻲ َء ﺩﻭﺭ )‪ (Bronze Age‬ﺟﻲ ﺁﻫﻲ‪ .‬ﺍﻥ‬ ‫ﮐﺎﻥ ﺍﮖ ﺟﻲ ﻫﺘﻲ ﻨﻬﻦ ﺑﻪ ﺍﺑﺘﺪﺍﺋﻲ ﺍﻧﺴﺎﻧﻲ ﺁﺑﺎﺩﻱ َء ﺟﺎ ﺁﺛﺎﺭ ﻧﻪ ﻣﻠﮡ ﻣﺎﻥ ﺍﻧﺪﺍﺯﻭ ﻟﮙﺎﻳﻮ ﻭﻳﻮ‬ ‫ﺗﻪ ﻋﺮﺍﻕ ﺍﻧﺪﺭ ﻫﻲ ﻭﺳﻨﺪ ﭘﻬﺮﻳﻦ ﺁﺑﺎﺩﻱ ﺁﻫﻲ‪ (7) .‬ﻫﻦ ﮐﺎﻥ ﺍﮖ ﻫﻦ ﺍﻧﺴﺎﻧﻲ ﺁﺑﺎﺩﻱ َء ﻭﺍﺭﻥ‬ ‫ﭘﻨﻬﻨﺠﻲ ﺗﻬﺬﻳﺐ ﺟﺎ ﺍﺑﺘﺪﺍﺋﻲ ﺍ ﺎ ﻨﻬﻦ ﭔﺌﻲ ﻫﻨﮅ ﻃﺌﻪ ﻴﺎ ﻫﺌﺎ‪ .‬ﺑﻌﺪ ۾ ﺍﺗﺎﻥ ﻟ ﻱ ﺍﭼﻲ‬ ‫ﻫﺘﻲ ﺁﺑﺎﺩ ﭤﻴﺎ‪ .‬ﭘﺮﻭﻓﻴﺴﺮ ﺭﺍﺑﺮ ﺑﺮﻳﻔﺎﻟ ‪ ،‬ﻣﻴﺴﻮﭘﻮ ﻴﻤﻴﺎ ﺟﻲ ﺭﻫﺎ ﻦ ۽ ﺳﻨﺪﻥ ﺗﻬﺬﻳﺐ ﺗﻲ‬ ‫ﮘﺎﻟﻬﺎﺋﻴﻨﺪﻱ ﭼﻴﻮ ﺁﻫﻲ‪“ ،‬ﺑﺎﺑﻞ ۾ ﺟﺘﻲ ﺍﺳﺎﻥ ﮐﻲ ﭘﻬﺮﻳﺎﻥ ﺋﻲ ﭘﻮﺭﻱ ﺗﺮﻗﻲ ﻳﺎﻓﺘﻪ ﺗﻬﺬﻳﺐ ﻧﻈﺮ‬ ‫ﺍﭼﻲ ﭤﻲ ۽ ﻮ ﺑﻪ ﺍﺑﺘﺪﺍﺋﻲ ﻗﺪﻳﻢ ﻣﺮﺣﻠﻮ ﻧﻈﺮ ﻧﻪ ﭤﻮ ﺍﭼﻲ‪ ،‬ﺍﻥ ﺮﻱ ﻓﺮﺽ ﺮﮢﻮ ﭘﻮﻱ ﭤﻮ ﺗﻪ‬ ‫ﺑﺎﺑﻞ ﻭﺍﺭﻥ ﺗﻬﺬﻳﺐ ﺟﻮ ﭘﻬﺮﻳﻮﻥ ﻣﺮﺣﻠﻮ ﻨﻬﻦ ﭔﺌﻲ ﻫﻨﮅ ﺗﻲ ﻃﺌﻪ ﻴﻮ ﻫﻮﻧﺪﻭ‪(8) ”.‬‬ ‫ﻴﺘﺮﻥ ﺋﻲ ﺍﻧﺴﺎﻧﻲ ﺗﻬﺬﻳﺐ ﺟﻲ ﻣﺎﻫﺮﻥ ﺳﻤﻴﺮﻳﻦ ﺗﻬﺬﻳﺐ ﺟﻮ ﺟﻨﻢ ﮔﻬﺮ ﺳﻨﮅﻭ‬ ‫ﻣﺎﭤﺮ ﮐﻲ ﺳ ﻳﻮ ﺁﻫﻲ ۽ ﺛﺒﻮﺕ ﺳﺎﻥ ﭔﮅﺍﻳﻮ ﺁﻫﻲ ﺗﻪ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﻭﺍﺭﺛﻦ ﺍﺗﻲ ﻭﭸﻲ ﺗﻬﺬﻳﺐ‬ ‫ﺟﻮ ﭰﻬﻼ ُء ﻴﻮ‪ .‬ﺍﻧﺴﺎﻧﻲ ﺗﻬﺬﻳﺐ ﺟﻮ ﻫ ﻣﺎﻫﺮ ﻓﺮﺋﻨ ﻔﺮ ﭼﻮﻱ ﭤﻮ ﺗﻪ‪“ ،‬ﻣﻴﺴﻮﭘﻮ ﻴﻤﻴﺎ ﺟﺎ‬ ‫ﺍﻭﺍﺋﻠﻲ ﺭﻫﺎ ﻮ ﺍﻳﺮﺍﻥ ﺟﻲ ﻣﭥﺎﻧﻬﻦ ﭘ ﻦ ﮐﺎﻥ ﺁﻳﺎ‪ ،‬ﺟﻦ ﺟﻲ ﺗﻤﺪﻥ ﺳﻨﮅ ﺗﺎﺋﻴﻦ ﭰﻬﻠﻴﻞ ﻫﺌﻲ‪”.‬‬ ‫)‪ (9‬ﻳﻌﻨﻲ ﺍﻳﺮﺍﻥ ﺟﺎ ﻣﭥﺎﻧﻬﺎﻥ ﭘ ‪ ،‬ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﺎ ﺋﻲ ﻫﺌﺎ ۽ ﺍﻳﺮﺍﻥ ﺟﻲ ﻣﭥﺎﻧﻬﻦ ﭘ ﻦ ۾ ﻭﮄ ﮐﺎﻥ‬ ‫ﻭﮄ ﻗﺪﻳﻢ ﺗﻬﺬﻳﺐ ﺳﻨﮅ ۾ ﺋﻲ ﻣﻠﻲ ﺁﻫﻲ‪ .‬ﺍﻥ ﺮﻱ ﭼﺌﻲ ﺳﮕﻬﺠﻲ ﭤﻮ ﺗﻪ ﺍﻫﻲ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﺎ‬ ‫ﺭﻫﺎ ﻮ ﺋﻲ ﻫﺌﺎ‪ ،‬ﺟﻦ ﻋﺮﺍﻕ ﮐﻲ ﻭﺳﺎﻳﻮ‪ .‬ﻫ ﭔﻴﻮ ﻣﺎﻫﺮ ﻫﺎﻝ ﭘﮡ ﺳﻤﻴﺮ ﺟﻲ ﻟﻮ ﻦ ﺑﺎﺑﺖ‬ ‫ﭼﻮﻱ ﭤﻮ ﺗﻪ‪“ ،‬ﺳﻨﺪﻥ ﻣﺸﺎﺑﻬﺖ ﭜﺎﺭﺕ ﺟﻲ ﺩﺭﺍﻭ ﻥ )ﺁﮘﺎ ﻦ ﺳﻨﮅﻳﻦ( ﺳﺎﻥ ﻣﻠﻨﺪ ﺁﻫﻲ‪ .‬ﺍﻥ ﺮﻱ‬ ‫ﺧﺎﻃﺮﻱ ﺁﻫﻲ ﺗﻪ ﺳﻤﻴﺮﻳﻦ ﻟﻮ ﭜﺎﺭﺕ ﻭﺍﺳﻲ ﺁﻫﻦ‪ ،‬ﺟﻴ ﻲ ﺧﺸ ﻲ َء ﺭﺳﺘﻲ ﻳﺎ ﺳﻤﻨ ﺭﺳﺘﻲ‬ ‫ﭘﺮﺷﻴﺎ )ﺍﻳﺮﺍﻥ( ﮐﺎﻥ ﭤﻴﻨﺪﺍ‪ ،‬ﭔﻦ ﻧﺪﻳﻦ ﺎﺋﮕﺮﺱ )ﺩﺟﻠﻪ( ۽ ﻳﻮﻓﺮ ﻴﺲ )ﻓﺮﺍﺕ( ﺟﻲ ﻣﺎﭤﺮﻳﻦ ۾‬ ‫ﭘﻬﺘﺎ‪ .‬ﺳﻨﺪﻥ ﺍﺻﻞ ﮔﻬﺮ ﭜﺎﺭﺕ ۾‪ ،‬ﺷﺎﻳﺪ ﺳﻨﮅ ﻫﻮ ۽ ﺟﺘﺎﻥ ﺋﻲ ﻫﻮ ﺍﻳﺸﻴﺎ ﻣﺎﺋﻨﺮ ﭘﻬﺘﺎ‪(10) ”.‬‬

‫ﮀﺎ ﺳﻨﮅﻭ ﺗﻬﺬﻳﺐ ﻣﻴﺴﻮﭘﻮ ﺎﻣﺎ ﺟﻲ ﺗﻬﺬﻳﺐ ﻣﺎﻥ ﭰ ﻲ ﻧ ﺘﻲ ﻫﺌﻲ؟‬ ‫ﺳﻨﮅ ﺳﭝﻴﺘﺎ ﺟﻲ ﻣﺎﮘﻦ ﺗﻲ ﺳﺮﺑﺴﺘﻲ ﺗﺤﻘﻴﻖ ﻧﻪ ﭤﻴﮡ ﮐﺎﻥ ﺍﮖ ﺠﻬﻪ ﻣﺎﻫﺮ ﺍﻥ‬ ‫ﺧﻴﺎﻝ ﺟﺎ ﻫﺌﺎ ﺗﻪ ﺳﻨﮅﻭ ﺗﻬﺬﻳﺐ ﻣﻴﺴﻮﭘﻮ ﺎﻣﺎ ﺟﻲ ﺗﻬﺬﻳﺐ ﻣﺎﻥ ﺟﻨﻢ ﻭﺭﺗﻮ ﻫﻮ‪ .‬ﺍﻥ ﺧﻴﺎﻝ ﮐﻲ‬ ‫ﺑﻌﺪ ۾ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺟﻲ ﻣﺎﻫﺮﻥ ﻣ ﻤﻞ ﻃﺮﺡ ﺭﺩ ﺮﻱ ﮀ ﻳﻮ ﺁﻫﻲ‪ .‬ﻧﺎﻣﻴﺎﺭﻱ‬

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‫ﺁﺭ ﻴﺎﻻﺟﺴ ۽ ﺁﺑﭙﺎﺷﻲ ﻣﺎﻫﺮ ﺍﻳﻢ ﺍﻳﭿ ﭘﻨﻬﻮﺭ ﻣﻮﺟﺐ ﺍﮖ ﻋﺎﻡ ﺗﺎﺛﺮ ﺍﻫﻮ ﻧﻮ ﻭﻳﻨﺪﻭ ﻫﻮ ﺗﻪ‬ ‫ﻧﻴﻞ ۽ ﺩﺟﻼ ‪ -‬ﻓﺮﺍﺕ ﺟﻲ ﻣﺎﭤﺮﻳﻦ ﺟﻮﻥ ﺗﻬﺬﻳﺒﻮﻥ ﻭﮄﻳ ﺳﮅﺭﻳﻞ ۽ ﻭ ﻱ ﻋﻼﺋﻘﻲ ﺗﻲ ﭘﮑ ﻳﻞ‬ ‫ﻫﻴﻮﻥ ۽ ﺳﻨﮅﻭ ﺗﻬﺬﻳﺐ ﻣﻴﺴﻮﭘﻮ ﺎﻣﻲ ﺛﻘﺎﻓﺖ ﻣﺎﻥ ﭰ ﻲ ﻧ ﺘﻲ ﻫﺌﻲ‪ .‬ﺟ ﻫﻦ ﺗﻪ ﺣﻘﻴﻘﺖ ﺍﻫﺎ‬ ‫ﺁﻫﻲ ﺗﻪ ﻧﻴﻞ ۽ ﺩﺟﻼ ‪ -‬ﻓﺮﺍﺕ ﺟﻲ ﻣﺎﭤﺮﻳﻦ ﺟﻲ ﺗﻬﺬﻳﺒﻦ ﺟﻲ ﭘﮑﻴ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﺟﻲ ﺗﻬﺬﻳﺐ‬ ‫ﺟﻲ ﻫﻴﻦ ﭘﺘﻲ ﺟﻴﺘﺮﻱ ﺑﻪ ﻣﺲ ﻫﺌﻲ‪ (11) .‬ﺳﻨﮅﻭ ﺗﻬﺬﻳﺐ ﺍ ﻞ ‪ 5‬ﻟﮏ ﭼﻮﺭﺱ ﻣﻴﻠﻦ ﺗﻲ‬ ‫ﭘﮑ ﻳﻞ ﻫﺌﻲ‪ .‬ﺳﻨﮅﻭ ﺗﻬﺬﻳﺐ ﻣﻬﺮ ﮘ ﻫﻪ ﺟﻲ ﺯﻣﺎﻧﻲ ‪ 7500‬ﻕ ﻡ ﮐﺎﻥ ‪ 1000‬ﻕ ﻡ ﺗﺎﺋﻴﻦ ﻳﻌﻨﻲ‬ ‫ﺳﺎﮂﺍ ‪ 5‬ﻫﺰﺍﺭ ﺳﺎﻟﻦ ﮐﺎﻥ ﻭﮄﻳ ﻫﻠﻲ‪.‬‬ ‫ﻗﺪﻳﻢ ﺳﭝﻴﺘﺎﺋﻦ ﺟﻲ ﻣﺎﻫﺮﻥ ﻣﻮﺟﺐ ﻣﻴﺴﻮﭘﻮ ﻴﻤﻴﺎ ﻳﻌﻨﻲ ﺍﻟﻬﻨﺪﻱ ﺍﻳﺸﻴﺎ ﺍﻧﻬﻦ‬ ‫ﻫﺘﺎﻥ ﺳﻨﮅ ﺟﻲ ﺭﻫﺎ ﻦ ﻭﭸﻲ ﺑﻴﭡ ﻮﻥ ﻭﮄﻳﻮﻥ‪ .‬ﻟﻴﻨﺎﺭ ﻭﻭﻟﻲ‪ ،‬ﺳﻤﻴﺮﻳﻦ ﺑﺎﺑﺖ ﭼﻮﻱ ﭤﻮ ﺗﻪ‬ ‫ﺍﻫﻲ ﺍﻭﭜﺮ ﮐﺎﻥ ﺍﭼﻲ ﻓﺮﺍﺕ ﺟﻲ ﻨﺎﺭﻱ ﺁﺑﺎﺩ ﭤﻴﺎ ﻫﺌﺎ ۽ ﺍﺳﺎﻥ ﮐﻲ ﺧﺒﺮ ﺁﻫﻲ ﺗﻪ ﻋﺮﺍﻕ ﺟﻲ ﺍﻭﭜﺮ‬ ‫۾ ﭜﺮﻳﻮ ﭜﺎﮘﻴﻮ ﭘﺮﮘﮣﻮ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺋﻲ ﺁﻫﻲ‪ ،‬ﺟﻨﻬﻦ ﺟﻲ ﺋﻲ ﻣﻬﺎ ﻱ ﺗﺎﻥ ﻟ ﭘﻼﮢﻮﻥ ﻋﻤﻞ ۾‬ ‫ﺁﻳﻮﻥ‪.‬‬ ‫ﺍﻧﺴﺎﺋﻴ ﻠﻮﭘﻴ ﻳﺎ ﺑﺮ ﻴﻨ ﺎ ۽ ﭔﻴﻮﻥ ﺗﺎﺭﻳﺨﻮﻥ ﺗﻪ ﺍﻳﺌﻦ ﭔﮅﺍﺋﻴﻦ ﭤﻴﻮﻥ ﺗﻪ ﻗﺪﻳﻢ‬ ‫ﺯﻣﺎﻧﻲ ۾ ﻲ ﻟﻮ ﻣﻴﺴﻮﭘﻮ ﻴﻤﻴﺎ ۾ ﺍﭼﻲ ﺭﻫﻴﺎ‪ .‬ﺳﻨﺪﺱ ﺍﺻﻞ ﻧﺴﻞ ﺟﻮ ﭘﺘﻮ ﻮﻧﻬﻲ‪.‬‬ ‫ﭘﺮ ﺍﻫﻲ ﺷﻤﻴﺮ )‪ (Shumer‬ﺳ ﺟﮡ ۾ ﺁﻳﺎ ۽ ﺍﻧﻬﻦ ﻣﺎﻥ ﺳﻤﻴﺮﻳﻦ ﻧﺎﻟﻮ ﭠﻬﻴﻮ‪ .‬ﺳﻤﻴﺮ ﻧﺎﻟﻲ‬ ‫ﻭﺍﺭﺍ ﻣﺎﮢﻬﻮ ﮐﮡ ﻋﺮﺍﻕ ۾ ﺳﻤﻨ ۽ ﺧﺸ ﻲ َء ﺟﻲ ﺭﺳﺘﻲ ﺁﻳﺎ ۽ ﻓﺮﺍﺕ ﺟﻲ ﻣﺎﭤﺮﻱ َء ۾ ﺍﻧﻬﻦ‬ ‫ﺋﻲ ﺍﭼﻲ ﺗﻬﺬﻳﺐ ۽ ﺗﻤﺪﻥ ﺟﻮ ﺑﻨﻴﺎﺩ ﻭﮄﻭ‪ .‬ﺑﺎﺑﻞ ﺟﻲ ﺘﺒﻦ ۾ ﺍﻧﻬﻦ ﮐﻲ “ﺍﻭﻧﺲ” ﺮﻱ‬ ‫ﺳ ﻳﻮ ﻭﻳﻮ ﺁﻫﻲ‪ ،‬ﻳﻌﻨﻲ ﺗﻪ ﺍﻫﻲ ﺭﺍ ﺎﺱ ﺟﻦ ﺟﻮ ﻣﭥﻴﻮﻥ ﮄ ﻣﺎﮢﻬﻮ ﺟﻮ ﻫﻮ ﺗﻪ ﻫﻴﭡﻴﻮﻥ ﻣﮁﻲ َء‬ ‫ﺟﻮ‪ .‬ﮀﻮ ﺟﻮ ﺍﻫﻲ ﻣﺎﮢﻬﻮ ﺳﻤﻨ ﺭﺳﺘﻲ ﭔﻴ ﻳﻦ ۾ ﺍﺗﻲ ﭘﻬﺘﺎ‪ ،‬ﺟﻴ ﺎ ﮘﺎﻟﻬﻪ ﺍﺗﺎﻥ ﺟﻲ ﻣﺎﮢﻬﻦ ﻻ ِء‬ ‫ﺣﻴﺮﺕ ﺟﻮﮘﻲ ﻫﺌﻲ‪“ .‬ﺍﻧﺠﻴﻞ” ﻣﻘﺪﺱ ﺍﺳﺎﻥ ﮐﻲ ﭔﮅﺍﺋﻲ ﭤﻮ ﺗﻪ ﺣﻀﺮﺕ ﻧﻮﺡ ﺟﻮ ﺍﻭﻻﺩ ﺍﻭﭜﺮ‬ ‫ﮐﺎﻥ ﺷﻨﺎﺭ )ﺋﻴﻼﻥ( ﭘﻬﺘﻮ ﻫﻮ‪ .‬ﻳﻌﻨﻲ ﺳﻤﻴﺮﻱ ﻟﻮ ﺍﻭﭜﺮ ﻳﻌﻨﻲ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﮐﺎﻥ ﺁﻳﺎ‪ .‬ﺍﻧﺠﻴﻞ‬ ‫ﻣﻘﺪﺱ ۾ ﺷﻤﻴﺮ ﺑﺪﺭﺍﻥ ﺷﻨﺮ )‪ (Shuner‬ﻧﺎﻟﻮ ﻢ ﺁﻳﻞ ﺁﻫﻲ‪ ،‬ﺟﻴ ﻮ ﺳﻨﮅﻭﺭ ﻳﺎ ﺳﻨﮅ ﮐﻲ‬ ‫ﻭﻳﺠﻬﻮ ﺁﻫﻲ‪ (12) .‬ﻳﺎ ﺳﻨﮅ ﻟﻔﻆ ﺟﻮ ﺑﮕﺎ ﺋﻲ ﻣﻌﻠﻮﻡ ﭤﺌﻲ ﭤﻮ‪ .‬ﭘﻮ ﻮ ‪ ،‬ﺷﻨﺎﺭ ﻟﻔﻆ ﺑﺎﺑﺖ‬ ‫ﺍﺋﻴﻦ ﺋﻲ ﭼﻮﻱ ﭤﻮ ﺗﻪ ﺍﻫﻮ ﺁﻫﻲ‪“ ،‬ﺳﻨﮅﻭﺭ” ۽ ﺳﻤﻴﺮﻱ ﺳﻨﮅﻭﻧﺪﻱ َء ﺟﺎ ﺭﻫﺎ ﻮ ﺁﻫﻦ‪(13) .‬‬ ‫ﺳﻤﻴﺮﻱ ﺍﺻﻞ ۾ ﭔﺎﻫﺮﻳﺎﻥ ﺁﻫﻦ ۽ ﺍﻫﻲ ﺳﺎﻣﻲ ﻧﺎﻫﻦ‪ ،‬ﺍﻥ ﺗﻲ ﻴﺘﺮﺍﺋﻲ ﻣﺎﻫﺮ ﻣﺘﻔﻖ ﺁﻫﻦ‪.‬‬ ‫“ﻣﻮﺭﺧﻦ ﺟﻲ ﺗﺎﺭﻳﺦ ﻋﺎﻟﻢ” )‪ (Historian’s History of the World‬ﺟﻲ‬ ‫ﺗﺮﺗﻴﺐ ﻳﻨﺪ ﻥ ﻭ ﻱ ﺑﺤﺚ ﻣﺒﺎﺣﺜﻲ ۽ ﺗﺤﻘﻴﻖ ﺑﻌﺪ ﻇﺎﻫﺮ ﻴﻮ ﺁﻫﻲ ﺗﻪ‪“ ،‬ﺳﻤﻴﺮﻱ ﻗﻄﻌﻦ‬ ‫ﺳﺎﻣﻲ ﻮ ﻧﻪ ﻫﻴﺎ ۽ ﻧﻪ ﺋﻲ ﺑﻨﻴﺎﺩﻱ ﻃﻮﺭ ﺗﻲ‪ ،‬ﻧﻪ ﻓﻌﻠﻲ‪ ،‬ﺮﺩﺍﺭﻱ ۽ ﺯﺑﺎﻥ ﺟﻲ ﻟﺤﺎﻅ ﮐﺎﻥ‬ ‫ﺋﻲ‪ ”.‬ﺍﻥ ﻧﻈﺮﺋﻲ ﺭﮐﻨﺪ ﻣﺎﻫﺮﻥ ۾ ﭘﺮﻭﻓﻴﺴﺮ ﻫ ﻲ‪ ،‬ﺍ ﺮ ﻓﺮﻳﻨ ﻔﺮ ‪ ،‬ﺍ ﺮ ﺳﻲ ﺍﻳﻞ‬ ‫ﻭﻭﻟﻲ ۽ ﻟﻴﻮﻧﺎﺭ ﺎﻧﺮﺍﻝ ﺳﺮ ﻓﻬﺮﺳﺖ ﺁﻫﻦ‪(14) .‬‬ ‫ﻭﭸﻦ ﭤﺎ‪ .‬ﺳﻲ ﺳﻨﮅ ﻣﺎﻥ ﻋﺮﺍﻕ ﭘﻬﺘﺎ ﻫﺌﺎ‪.‬‬ ‫ﻫﺮ ۽ ﭰﻴﭥﻮ ﺗﻬﺬﻳﺐ ﺟﻮ ﺑﻨﻴﺎﺩ ﺳﻤﺠﻬﻴﺎ‬ ‫ﻋﺮﺍﻕ ﺟﻮ ﺳﭛ ﮐﺎﻥ ﻗﺪﻳﻢ ۽ُ ﭘﻬﺮﻳﻮﻥ ﺷﻬﺮ “ ُﻋﺮ” ﻳﺎ “ ُﺍﺭ”‪ُ “ ،‬ﻋﺮﻱ” ﻳﺎ “ﻫﺮﻱ” ﺁﻫﻲ‪ .‬ﺟﻴ ﻮ‬ ‫“ﻫﺮ” ﻳﺎ “ﻫﺮﻱ” ﺟﻮ ﺑﮕ ﻳﻞ ﺍﭼﺎﺭ ﺁﻫﻲ‪ .‬ﮀﻮ ﺟﻮ ﺳﻨﮅﻱ ﻣﺎﮢﻬﻦ ﺋﻲ ﭘﻬﺮﻳﺎﻥ ﻋﺮﺍﻕ ۾ ﮐﻴﺘﻲ‬ ‫ُﺑﺎ ﻱ ﺟﻲ ﺷﺮﻭﻋﺎﺕ ﺌﻲ ۽ ﻫﺮ ﺳﺎﻥ ﺍﺗﺎﻥ ﺟﻲ ﺯﻣﻴﻦ ﮐﻲ ﮐﻴ ﻱ‪ ،‬ﺍﻥ ﻣﺎﻥ ﺳﻮﻥ ﺟﻬ ﺍ ﻓﺼﻞ‬ ‫ﺍﭘﺎﻳﺎ‪ .‬ﺍﺗﺎﻥ ﺟﻲ ﺍﺻﻠﻲ ﺑﺎﺷﻨﺪﻥ ﭘﻨﻬﻨﺠﻲ ﺷﻬﺮ ﺟﻮ ﻧﺎﻟﻮ “ﻫﺮ” ﺟﻲ ﭘﻮﻳﺎﻥ ﺭﮐﻴﻮ‪ .‬ﮀﻮ ﺟﻮ ﻫﺮ‬ ‫ﺫﺭﺧﻴﺰﻱ َء ﺟﻲ ﻋﻼﻣﺖ ﺁﻫﻲ‪.‬‬ ‫ﺁﺛﺎﺭ ﻗﺪﻳﻤﻪ ﺟﻲ ﻣﺎﻫﺮﻥ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻬ ﻱ ﻫ ﺳﻴﻞ “ ﺶ” ﺟﻲ ﺩ ﻱ ﻣﺎﻥ‬ ‫ﻫﭣ ﺌﻲ ﺁﻫﻲ‪ .‬ﺟﻴ ﺎ ﺳﺎﺭﮔﻦ ﺟﻲ ﺯﻣﺎﻧﻲ ﺟﻲ ﺁﻫﻲ ۽ ﺍﻥ ﺗﻲ ﻟﮑﻴﻞ ﭔﻮﻟﻲ َء ﺑﺎﺑﺖ ﭼﻮﻥ ﭤﺎ‬ ‫ﺗﻪ ﺍﻫﺎ “ﺳﻨﮅﻭ ﻟﭙﻲ” ﺋﻲ ﻫﺌﻲ‪ ،‬ﺟﻴ ﺎ ﺍﻥ ﺯﻣﺎﻧﻲ ۾ ﭴﺎﺗﻞ ﺳﭹﺎﺗﻞ ﻫﺌﻲ‪ (15) .‬ﺗﺎﺯﻱ ﺗﺤﻴﻘﻴﻖ‬ ‫ﻣﻄﺎﺑﻖ ﺳﻤﻴﺮﻱ ﺗﻤﺪﻥ ﺟﻲ ﻗﺪﻳﻢ ﻟﮑﺘﻦ ۾ ﻟﻔﻆ “ﺍﺩﺍ” ﻣﻌﻨﻰ “ﭜﺎ ُء” ﻣﻠﻲ ﭤﻮ‪ .‬ﺳﺎﮘﻴﻮ ﻟﻔﻆ ﻓﻘﻂ‬

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‫ﺳﻨﮅﻱ ﭔﻮﻟﻲ َء ۾ ﺋﻲ ﺁﻫﻲ‪ .‬ﻳﻌﻨﻲ ﺍﻫﻮ ﺳﻨﮅﻱ ﻟﻔﻆ ﻋﺮﺍﻕ ۾ ﺍﻥ ﺮﻱ ﻭﻳﻮ ﺟﻮ ﺳﻨﮅﻱ ﺍﺗﻲ‬ ‫ﺭﻫﻨﺪﺍ ﻫﺌﺎ ۽ ﻋﺮﺍﻕ ﺳﺎﻥ ﻭﺍﭘﺎﺭﻱ ﻧﺎﺗﺎ ﻫﺌﻦ‪(16) .‬‬ ‫ﻗﺪﻳﻢ ﺩﻭﺭ ۾ ﺳﻨﮅﻱ ﻭﺍﭘﺎﺭﻱ ۽ ﺟﻬﺎﺯﺭﺍﻥ ﺟﻴ ﻲ ﺳﻨﮅ ﮐﺎﻥ ﺳﺎﻣﺎﻥ ﮐﮣﻲ ﻋﺮﺍﻕ‬ ‫ﻭﻳﻨﺪﺍ ﻫﺌﺎ‪ ،‬ﺍﻧﻬﻦ ﺍﺗﻲ ﻧﻨﮃﻳﻮﻥ ﻧﻨﮃﻳﻮﻥ ﻭﺍﭘﺎﺭﻱ ﺑﺴﺘﻴﻮﻥ ۽ ﺷﻬﺮ ﭘﮡ ﺁﺑﺎﺩ ﻴﺎ‪ .‬ﻋﺮﺍﻕ ۾‬ ‫ﺳﻨﮅﻳﻦ ﺟﻲ ﻫ ﺍﻫ ﻱ ﺑﺴﺘﻲ ﻣﻠﻲ ﺁﻫﻲ‪ ،‬ﺟﻴ ﺎ ‪ 4‬ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﮖ ﺍ ﻞ ‪ 2000‬ﻕ ‪ -‬ﻡ ۾‬ ‫ﺳﻨﮅﻱ ﻭﺍﭘﺎﺭﻳﻦ ﺍﺗﻲ ﺁﺑﺎﺩ ﺌﻲ ﻫﺌﻲ‪ .‬ﻋﺮﺍﻗﻲ ﺷﻬﺮﻥ ﺟﻲ ﻗﺪﻳﻢ ﮐﻨ ﺭﻥ ﻣﺎﻥ ﺳﻨﮅﻱ‬ ‫ﻣﺼﻨﻮﻋﺎﺕ ﻋﺮﺍﻕ ﺟﻲ ﺍ ﺎﺩﻱ ﺩﻭﺭ )‪ 2334‬ﻕ ﻡ( ﺟﻲ ﺷﺮﻭﻉ ﮐﺎﻥ ﺋﻲ ﻣﻠﮡ ﺷﺮﻭﻉ ﭤﻴﻮﻥ ۽‬ ‫ﺍﻫﻲ ﺷﻴﻮﻥ ﻋﺮﻭﺝ ﻳﺎﻓﺘﻪ ﺳﻨﮅﻱ ﺗﻬﺬﻳﺐ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻦ ﭤﻴﻮﻥ‪ .‬ﻳﻌﻨﻲ ﺍﭲ ﮐﺎﻥ ﺳﺎﮂﺍ ﭼﺎﺭ‬ ‫ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﮖ ﺟﻮﻥ ﺁﻫﻦ‪.‬‬ ‫ُ‬ ‫ﻋﺮﺍﻕ ﺟﻲ ﻗﺪﻳﻢ ﺷﻬﺮ ﺍﺭ ﺟﻲ ﮐﻮ ﺎﺋﻲ ﻣﺎﻥ ﺍﻧﻬﻦ ﮘﺎﻟﻬﻴﻦ ﺟﺎ ﭠﻮﺱ ﺛﺒﻮﺕ ﻣﻠﻴﺎ‬ ‫ﺁﻫﻦ ﺗﻪ ﺍﺗﻲ ﺳﻨﮅﻱ ﻣﺎﮢﻬﻮ ﺑﺤﺮﻱ ۽ ﺧﺸ ﻲ َء ﺭﺳﺘﻲ ﺍﻳﻨﺪﺍ ﻫﻴﺎ‪ .‬ﺍﻥ ﺷﻬﺮ ﻣﺎﻥ ﻣﻮﻫﻦ ﺟﻮ ﺩ ﻭ‬ ‫ﺳﻤﻴﺖ ﭼﺎﻧﻬﻮﻥ ﺟﻲ ﺩ ﻱ ﺟﻮﻥ ﭠﻬﻴﻞ ﻣﻬﺮﻭﻥ‪ ،‬ﺯﻳﻮﺭ ۽ ﺑﺮﺗﻦ ﻭﻏﻴﺮﻩ ﻣﻠﻴﺎ ﺁﻫﻦ‪.‬‬ ‫ﻋﺮﺍﻕ ۽ ﺳﻨﮅ ﺟﻮ ﻭﺍﭘﺎﺭﻱ ﻧﺎﺗﻮ )‪ 1750-1892‬ﻕ ﻡ( ﺟﻲ ﺯﻣﺎﻧﻲ ۾ ﻋﺮﺍﻕ ۾ ﺑﺎﺑﻞ‬ ‫ﺟﻲ ﭘﻬﺮﻳﻦ ﺷﺎﻫﻲ ﺧﺎﻧﺪﺍﻥ ﺟﻲ ﻓﺮﻣﺎﻧﺮﻭﺍ ﺣﻤﻮﺭﺑﻲ ﺟﻲ ﺯﻣﺎﻧﻲ ۾ ﺧﺘﻢ ﭤﻲ ﻭﻳﻮ‪ .‬ﺣﻤﻮﺭﺑﻲ‬ ‫ﺧﺎﻧﺪﺍﻥ ﺟﻲ ﺯﻭﺍﻝ ﺑﻌﺪ ‪ 1595‬ﻕ ‪ -‬ﻡ ۾ ﻋﺮﺍﻕ ۾ ﮔﻬﺮﻭ ﻭﻳ ﻫﻪ ۽ ﺍﻓﺮﺍﺗﻔﺮﻱ ﻣﭽﻲ ﻭﺋﻲ‪.‬‬ ‫ﻋﺮﺍﻕ ﺍﻥ ﺋﻲ ﺩﻭﺭ ۾ ﺑﺎﻗﻲ ﺩﻧﻴﺎ ﮐﺎﻥ ﺍﻟﮗ ﭤﻠﮗ ﭤﻲ ﻭﻳﻮ‪.‬‬ ‫ﺍﺳﺎﻥ ﻣﭥﻲ ﻧﻞ ﺣﻘﻴﻘﺘﻦ ﺟﻲ ﺭﻭﺷﻨﻲ َء ۾ ﭼﺌﻲ ﺳﮕﻬﻮﻥ ﭤﺎ ﺗﻪ ﻋﺮﺍﻕ ۾ ﺗﻬﺬﻳﺐ ۽‬ ‫ﺗﻤﺪﻥ ﮐﻲ ﻭﮄﺍﺋﻴﻨﺪ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﺎ ﺭﻫﻮﺍﺳﻲ ﻫﺌﺎ ۽ ﺑﺎﺑﻠﻲ ﺗﻬﺬﻳﺐ ﺟﻮ ﺟﻨﻢ ﮔﻬﺮ ﺳﻨﮅ ﻫﻮ‪.‬‬ ‫ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﻭﺍﺭﺛﻦ ﺟﺎ ﻋﺮﺍﻕ ﺳﺎﻥ ﻭﺍﭘﺎﺭﻱ ﻧﺎﺗﺎ ۽ ﺭﺷﺘﺎ ﻫﺌﺎ‪ ،‬ﺟﻴ ﻲ ﺟﻴﺌﻦ ﺟﻮ ﺗﻴﺌﻦ‬ ‫ﮔﻬﺎ ﺎ ۽ ﺍﮠ ﭤﻴﻨﺪﺍ ﻭﻳﺎ‪.‬‬

‫ﻧﺎﺭ ﺟﻮﻥ ﺭﻳﺎﺳﺘﻮﻥ‬ ‫ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺟﻲ ﻫ ﻣﺎﻫﺮ ﺍ ﺮ ﺭﻓﻴﻖ ﻣﻐﻞ ﺗﺎﺯﻭ ﭘﻨﻬﻨﺠﻲ ﺭﭘﻮﺭ “ﺳﻨﮅﻭ‬ ‫ﺳﭝﻴﺘﺎ ﺗﻲ ﻧﺌﻴﻦ ﺭﻭﺷﻨﻲ” ۾ ﻟﮑﻴﻮ ﺁﻫﻲ ﺗﻪ ﮔﻠﻒ ﺟﻲ ﺭﻳﺎﺳﺘﻦ ﺟﻬ ﻭ ‪ :‬ﺍﻭﻣﺎﻥ‪ ،‬ﺑﺤﺮﻳﻦ ۽‬ ‫ﻮﻳﺖ ۾ ﻗﺪﻳﻢ ﺩ ﻥ ﺟﻲ ﮐﻮ ﺎﺋﻲ َء ﮐﺎﻥ ﭘﻮ ِء ﻣﻌﻠﻮﻡ ﭤﻴﻮ ﺁﻫﻲ ﺗﻪ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﻣﺎﮢﻬﻦ‬ ‫ﻋﺮﺑﻲ ﺳﻤﻨ ﭙﻲ‪ ،‬ﮔﻠﻒ )ﻧﺎﺭ( ﺟﻲ ﺭﻳﺎﺳﺘﻦ ﺟﻲ ﻭﺍﭘﺎﺭ ﺗﻲ ﻭﭸﻲ ﻗﺒﻀﻮ ﻴﻮ ﻫﻮ‪ .‬ﺟﻨﻬﻦ ﺟﻲ‬ ‫ﺛﺒﻮﺕ ۾ ﺑﺤﺮﻳﻦ ۾ “ﺛﺎﺭﺑﺮﻱ” ﺟﻲ ﺩ ﻱ ﻣﺎﻥ ﻟﮅﻝ ﭠ ﺮ ﺟﺎ ﭤﺎﻧﻮﻥ‪ ،‬ﻣﻬﺮﻭﻥ ۽ ﻣ ﻲ َء ﺟﺎ ﺍﻫ ﺍ‬ ‫ﭠ ﺮ ﻣﻠﻴﺎ ﺁﻫﻦ‪ ،‬ﺟﻦ ﺗﻲ ﺟﮗ ﻣﺸﻬﻮﺭ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻭﺍﺭﻱ ﻟﭙﻲ َء ۾ ﻟﮑﺘﻮﻥ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪.‬‬ ‫ﺍﻫ ﻱ ﻃﺮﺡ ﺍ ﻠﻲ ﺟﻲ ﻣﺎﻫﺮﻥ ﺍﻭﻣﺎﻥ ﺟﻲ ﺩ ﻥ ﺟﻬ ﻭ “ﺭﺍﺱ ﺍﻟﺤﻤﺎﺭﺍ” ۽ “ﺭﺍﺱ ﺍﻟﺠﻔﻴﺎ”‬ ‫ﻣﺎﻥ ﭘﮡ ﺳﺎﮘﻴﻮﻥ ﺷﻴﻮﻥ ﮐﻮ ﻲ ﮃﻳﻮﻥ ﺁﻫﻦ‪ .‬ﺳﺎﮘﻲ ﺭﻳﺖ ﻮﻭﻳﺖ ﺟﻲ ﺳﺎﻣﻮﻧ ﻱ ﻨﺎﺭﻱ‬ ‫ﮐﺎﻥ ﭤﻮﺭﻭ ﭘﺮﻱ “ﻓﺎﻋﻠﻘﺎ” ﭔﻴ ﻭ ﭘﮡ ﻫ ﭔﻲ ﻴﻢ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻭﺍﺭﻳﻮﻥ ﻣﻬﺮﻭﻥ ﻫﭣ‬ ‫ﻴﻮﻥ ﺁﻫﻦ‪ .‬ﻫﻨﻦ ﻭﺍﭘﺎﺭﻱ ﻧﺎﺗﻦ ۾ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﻣﺎﻥ ﺟﻴ ﻲ ﺷﻴﻮﻥ ﺍﻭ ﺍﻧﻬﻦ ﻣﻮ ﻠﻴﻮﻥ‬ ‫ﻭﻳﻨﺪﻳﻮﻥ ﻫﻴﻮﻥ‪ ،‬ﺗﻦ ۾ ﭜﺎﭴﻴﻦ‪ ،‬ﭙﻬﻪ‪ ،‬ﻣﻮﺭ ﭘﮑﻲ‪ ،‬ﺎﻣﻲ ۽ ﻗﻴﻤﺘﻲ ﭘﭥﺮ ﺟﻲ ﺛﺎﺑﺘﻲ ﻣﻠﻲ‬ ‫ﺁﻫﻲ‪ .‬ﺍ ﺮ ﺭﻓﻴﻖ ﻣﻐﻞ ﻭﮄﻳ ﭔﮅﺍﻳﻮ ﺁﻫﻲ ﺗﻪ ﺑﻐﺪﺍﺩ ۽ ﺩﻣﺸﻖ ﻣﺎﻥ ﭘﮡ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﻭﺍﺭﻳﻮﻥ‬ ‫ﻣﻬﺮﻭﻥ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪ .‬ﮔﻠﻒ ﺭﻳﺎﺳﺘﻦ ۾ ﭼﺎﻧﻮﺭ ﭘﻬﺮﻳﻦ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﻣﺎﮢﻬﻦ ﻭﺍﭘﺎﺭ ﻭﺳﻴﻠﻲ‬ ‫ﻣﺘﻌﺎﺭﻑ ﺮﺍﻳﺎ ﻫﺌﺎ‪ .‬ﺍﻫ ﻱ ﻃﺮﺡ ﮐﺠﻲ ﺑﻪ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺫﺭﻳﻌﻲ ﻋﺮﺑﺴﺘﺎﻥ ﭘﻬﺘﻲ‪ .‬ﮀﻮ ﺟﻮ‬ ‫ﮐﺠﻲ َء ﺟﻮﻥ ﮐﮑ ﻳﻮﻥ ﺳﺮ ﺟﺎﻥ ﻣﺎﺭﺷﻞ ﮐﻲ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﮐﻮ ﺎﺋﻲ َء ﻣﺎﻥ ﻣﻠﻴﻮﻥ ﺁﻫﻦ‪.‬‬ ‫)‪(17‬‬

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‫ﺑﺤﺮﻳﻦ ۾ ﻓﺮﺍﻧﺴﻴﺴﻲ ﻣﺎﻫﺮ ﻣﻮﺳﻴﻮ ﺑﻲ ﮐﻮ ﺎﺋﻲ ﺩﻭﺭﺍﻥ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻮﻥ‬ ‫ﻣﻬﺮﻭﻥ ﻫﭣ ﻴﻮﻥ ﺁﻫﻦ‪ .‬ﺗﺎﺯﻭ ﺍﻭﻣﺎﻥ ۽ ﺍﺑﻮﻇﻬﺒﻲ ﺟﻲ ﺍﻟﻨﺎﺭ ﺟﺰﻳﺮﻱ ۾ ﮐﻮ ﺎﺋﻲ ﺩﻭﺭﺍﻥ‬ ‫ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﺎ ﺑﺮﺗﻦ ﻣﻠﻴﺎ ﺁﻫﻦ‪(18) .‬‬ ‫ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﺎ ﻭﺍﺭﺙ ‪ 4300‬ﻕ ﻡ ﮄﺍﺭﻱ ﺗﺮ ﻤﻨﺴﺘﺎﻥ ۽ ﺍﻳﺮﺍﻥ ﺳﺎﻥ ﺑﻪ ﻭﺍﭘﺎﺭ‬ ‫ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﮐﮡ ﺍﻳﺸﻴﺎ ﺟﻲ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺗﻲ ﺗﺤﻘﻴﻖ ﻨﺪ ﻣﺎﻫﺮﻥ ﻣﭽﻴﻞ ﻱ ﭘﻴ ﺮﺍﮔﺎﻟﻴﺎ ۽‬ ‫ﺑﺮ ﮔﻴ ﺁﻟﭽﻦ ﻣﻮﺟﺐ ﺍﻳﺮﺍﻥ ۽ ﺗﺮ ﻤﻨﺴﺘﺎﻥ ﺟﻲ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﻣﺎﻥ ﺍﻫ ﺍ ﺛﺒﻮﺕ ﻣﻠﻴﺎ ﺁﻫﻦ ﺗﻪ‬ ‫ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﺟﻲ ﺭﻫﻮﺍﺳﻴﻦ ﺟﺎ ﮐﮡ ﺍﻳﺮﺍﻥ ۽ ﺳﻴﻨ ﺮﻝ ﺍﻳﺸﻴﺎ ﺗﺮ ﻤﻨﺴﺘﺎﻥ ﺳﺎﻥ ﻭﺍﭘﺎﺭﻱ‬ ‫ﻻﮘﺎﭘﺎ ﻫﺌﺎ‪ .‬ﮀﺎ ﺎﮠ ﺗﻪ ﺍﺗﺎﻥ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﻣﻬﺮﻥ‪ ،‬ﺯﻳﻮﺭﻥ ۽ ﻫﭣ ﺟﻲ ﭠﻬﻴﻞ ﭤﺎﻧﻮﻥ ﺟﺎ‬ ‫ﻧﻤﻮﻧﺎ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﻣﺼﺮ ﻣﺎﻥ ﺑﻪ ﺍﻫ ﺍ ﺁﺛﺎﺭ ﻣﻠﻴﺎ ﺁﻫﻦ ﺗﻪ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﺟﻲ ﺭﻫﻮﺍﺳﻴﻦ ﺟﻮ ﻣﺼﺮ‬ ‫ﺳﺎﻥ ﺑﻪ ﻭﺍﭘﺎﺭﻱ ﻻﮘﺎﭘﻮ ﻣﻮﺟﻮﺩ ﻫﻮ‪ (19) .‬ﻣﺎﻫﺮﻥ ﻣﻮﺟﺐ ﻣﺼﺮ‪ ،‬ﻋﺮﺍﻕ‪ ،‬ﺍﻳﺮﺍﻥ ۽ ﺳﻴﻨ ﺮﻝ‬ ‫ﺍﻳﺸﻴﺎ ﺟﻲ ﭔﻴﻦ ﻣﻠ ﻦ ﺳﺎﻥ ﺍﻫﻮ ﻭﺍﭘﺎﺭ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﺷﻬﺮﻥ ﻣﻮﺟﻮﺩﻩ ﺑﻠﻮﭼﺴﺘﺎﻥ ﺟﻲ ﺩﺷﺖ‬ ‫ﻧﺪﻱ ﭜﺮﺳﺎﻥ ﺁﺑﺎﺩ ﻗﺪﻳﻢ ﺷﻬﺮ ﺳﺘ ﺎﺟﻦ ﺩﺭ‪ ،‬ﭘﺴﻨﻲ ﺟﻲ ﭜﺮﺳﺎﻥ ﻣﻠﻴﻞ ﻗﺪﻳﻢ ﻣﺎﮖ ﺳﻮ ﻬﺘﺎ‬ ‫ﻮﻫﻪ‪ ،‬ﺳﻮﻧﻤﻴﺎﻧﻲ ﺟﻲ ﭜﺮﺳﺎﻥ ﺑﺎﻻ ﻮ ﺳﻤﻴﺖ ﮔﺠﺮﺍﺕ ﺟﻲ ﺷﻬﺮ ﻟﻮﭤﻞ ﺫﺭﻳﻌﻲ ﭤﻴﻨﺪﻭ ﻫﻮ‪.‬‬ ‫ﺍﻫﻲ ﻗﺪﻳﻢ ﺷﻬﺮ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﺎ ﭘﺮ ﻳﻬﻪ ﺳﺎﻥ ﻭﺍﭘﺎﺭ ﺟﺎ ﻣﺮ ﺰ ﻫﻴﺎ‪.‬‬

‫‪‬‬

‫ﺣﻮﺍﻻ ۽ ﺳﻤﺠﻬﺎﮢﻴﻮﻥ‬ ‫‪Eastern‬‬

‫‪.2‬‬

‫‪Frgossen, “History of Indian and‬‬ ‫‪Architecture” Vol: 1, Introduction P-4‬‬

‫‪1.‬‬

‫ﺑﻠﻨ ﻥ‪ ،‬ﮔﺎ ﻓﺮﻱ “ﺳﺮﺯﻣﻴﻦ ﺍﻭﺭ ﺑﺎﺷﻨﺪﻱ‪-‬ﺁﺳ ﺮﻳﻠﻴﺎ” ﺹ‪12-3 -‬‬

‫‪3.‬‬ ‫‪Bowte, John, “The Concise Encyclopaedia of World‬‬ ‫‪History” P-19‬‬ ‫‪The Chamber’s Encyclopaedia, Vol: 1, P-805‬‬

‫‪.5‬‬ ‫‪3-1973‬‬

‫‪4.‬‬

‫ﭼﻨﺎ‪ ،‬ﻣﺤﺒﻮﺏ ﻋﻠﻲ “ﺳﻨﮅ ﻣﺎﭤﺮ ﺟﺎ ﺍﺻﻞ ﺭﻫﻮﺍﺳﻲ ﺩﺭﺍﻭ ﺁﻫﻦ” ﻤﺎﻫﻲ ﻣﻬﺮﺍﮠ‬

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‫‪.6‬‬ ‫‪.7‬‬ ‫‪.8‬‬

‫ﭘﭡﺎﮠ‪ ،‬ﻣﻤﺘﺎﺯ “ﺳﻨﮅ ﺟﻲ ﻋﻈﻤﺖ” ﻧﺌﻴﻦ ﺯﻧﺪﮔﻲ ﺮﺍﭼﻲ ‪1971‬ﻉ ﺹ‪9-‬‬ ‫ﺳﻤﺮﺍ ‪ ،‬ﮔﻨﮕﺎﺭﺍﻡ “ﺳﻨﮅ ﺳﻮﻭﻳﺮ” ﺹ – ‪99-98‬‬ ‫ﺑﺮﻳﻔﺎﻟ ‪ ،‬ﺭﺍﺑﺮ “ﺗﺸ ﻴﻞ ﺍﻧﺴﺎﻧﻴﺖ” ﺹ‪96-‬‬ ‫‪Journal, Sindh Historical society, Vol: VIII, P-71‬‬

‫‪9.‬‬

‫‪Hall, “The Ancient History of Near East” P-173-‬‬

‫‪10.‬‬ ‫‪174‬‬

‫‪.11‬‬

‫‪.14‬‬

‫ﭘﻨﻬﻮﺭ‪ ،‬ﺍﻳﻢ ﺍﻳﭿ‪ ،‬ﺳﻨﮅ ﺟﻲ ﺭﻳﺠﺎﮢﻲ ﺗﺎﺭﻳﺦ ﺟﺎ ﮀﻬﻪ ﻫﺰﺍﺭ ﺳﺎﻝ‪) ،‬ﺳﻨﮅﻱ ﺍﻳ ﻳﺸﻦ(‪،‬‬ ‫ﺮﺍﭼﻲ‪2013 ،‬ﻉ‬ ‫‪Lal, Chaman “Hindu America” P-46‬‬

‫‪12.‬‬

‫‪Pecocke, “India in Greece” P-45-47‬‬

‫‪13.‬‬

‫ﭼﻨﺎ‪ ،‬ﻣﺤﺒﻮﺏ ﻋﻠﻲ “ﺳﻨﮅﻱ ﺍﺩﺏ ﻲ ﻣﺨﺘﻠﻒ ﺭﺟﺤﺎﻧﺎﺕ” ﺹ‪3-2-‬‬

‫‪15.‬‬ ‫‪Langdon, S. “A new factor in the Problem of‬‬ ‫‪Sumerian origins”, Journal, Royal Asiatic Society (1931),‬‬ ‫‪P-593-6‬‬

‫‪.16‬‬ ‫‪.17‬‬ ‫‪.18‬‬

‫ﺑﻠﻮﭺ‪ ،‬ﺍ ﺮ ﻧﺒﻲ ﺑﺨﺶ “ﺳﻨﮅﻱ ﭔﻮﻟﻲ َء ﺟﻲ ﻣﺨﺘﺼﺮ ﺗﺎﺭﻳﺦ” ‪1962‬ﻉ‬ ‫ﻣﻐﻞ‪ ،‬ﺍ ﺮ ﺭﻓﻴﻖ “ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺗﻲ ﻧﺌﻴﻦ ﺭﻭﺷﻨﻲ”‬ ‫ﺍﺧﺘﺮ‪ ،‬ﺟﻤﻨﺎ ﺩﺍﺱ “ﻗﺪﻳﻢ ﺳﻨﮅ ﺍﻭﺭ ﺍﺱ ﻲ ﺭﻭﺍﺑﻄﻪ” ﺭﻭﺯﺍﻧﻪ ﺟﻨﮓ ﺮﺍﭼﻲ‪،‬‬ ‫ﻣ ﻭﻳ ﻣﺌﮕﺰﻳﻦ ‪ 27‬ﺟﻮﻻ ِء ‪1983‬ﻉ‪ ،‬ﺹ‪13-12-‬‬

‫‪Doniger, Wendy (30 September 2010). The Hindus:‬‬ ‫‪an alternative history. Oxford University Press.‬‬ ‫‪p. 67. ISBN 978-0-1-9959334-7.‬‬

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‫‪19.‬‬

‫ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﻋﻮﺍﻡ ﺟﻮ ﻧﺴﻠﻲ ﺟﺎﺋﺰﻭ‬ ‫ﺳﻨﮅ ﺍﻧﺪﺭ ﺑﺎﻗﻲ ﺩﻧﻴﺎ ﺟﻲ ﭜﻴ ۾ ﭘﻬﺮﻳﺎﻥ ﭘﻬﺮﻳﺎﻥ ﺗﻤﺪﻧﻲ ﺯﻧﺪﮔﻲ َء ﺟﻮ ﺁﻏﺎﺯ ﭤﻴﻮ‪.‬‬ ‫ﻫﺘﺎﻥ ﺟﻲ ﺋﻲ ﺳﻨﮅﻱ ﻣﺎﮢﻬﻦ ﭘﻨﻬﻨﺠﻲ ﭘﺮﻭ ﻮ ﺳﻨﮅﻱ ﭔﻮﻟﻲ ﮐﻲ ﻟﮑﺖ ﺟﻲ ﺻﻮﺭﺕ ﻧﻲ‪ .‬ﻫﺘﺎﻥ‬ ‫ﺋﻲ ﻗﺒﻴﻠﻦ ﺟﺎ ﻗﺒﻴﻼ ﻟ ﭘﻼﮠ ﺮﻱ ﻭﺭﺍﻧﻬﻦ ﻳﻬﻦ ﺍﻧﻬﻦ ﻭﻳﺎ ۽ ﺍﺗﻲ ﻭﭸﻲ ﺗﻤﺪﻧﻲ ﺯﻧﺪﮔﻲ َء‬ ‫ﺟﻲ ﺷﺮﻭﻋﺎﺕ ﺌﻲ‪ 1500 .‬ﻕ‪-‬ﻡ ﺗﺎﺋﻴﻦ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﺳﭝﻴﺘﺎ ﭘﻨﻬﻨﺠﻲ ﻋﺮﻭﺝ ﺗﻲ ﻫﺌﻲ‪.‬‬ ‫ﺟﻨﻬﻦ ﺑﻌﺪ ﻭﻳﺪ ﺩﻭﺭ ﺷﺮﻭﻉ ﭤﻴﻮ‪ .‬ﻭﻳﺪ ﺩﻭﺭ ﮐﺎﻥ ‪ 3‬ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﮖ ﺳﻨﮅ ﺟﺎ ﻣﺎﮢﻬﻮ ﭘﺮ ﻳﻬﻪ‬ ‫ﺳﺎﻥ ﻭﺍﭘﺎﺭ ﻨﺪ ﻫﺌﺎ‪ .‬ﺳﻨﮅ ﺟﻲ ﻣﺎﮢﻬﻦ ﮐﮡ ﻫﻨﺪﺳﺘﺎﻥ ﭘﻬﭽﻲ ﭘﻨﻬﻨﺠﻲ ﺗﻬﺬﻳﺐ ﺟﻮ ﭰﻬﻼ ُء‬ ‫ﻴﻮ‪ .‬ﺟﻨﻬﻦ ﺮﻱ ﺍﺗﺎﻥ ﺟﻲ ﺗﻬﺬﻳﺐ ۽ ﭔﻮﻟﻲ َء ﺗﻲ ﭘﺮﻭ ﻮ ﺳﻨﮅﻱ ﭔﻮﻟﻲ َء ﺟﻮ ﺍﺛﺮ ﭘﻴﻮ‪.‬‬ ‫ﺟﻴ ﻮ ﺍﭲ ﺑﻪ ﻨﻬﻦ ﻧﻪ ﻨﻬﻦ ﺷ ﻞ ۾ ﻣﻮﺟﻮﺩ ﺁﻫﻲ‪ .‬ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﻭﺍﺭﺛﻦ ﺩﺭﺍﻭ ﻱ‬ ‫ﻧﺴﻞ ﺟﻲ ﻣﺎﮢﻬﻦ ﺗﻲ ﭘﻨﻬﻨﺠﻲ ﮀﺎﭖ ﮀ ﻱ‪ .‬ﺩﺭﺍﻭ ﻱ ﭔﻮﻟﻴﻦ ۾ ﺳﻨﮅﻱ ﭔﻮﻟﻲ َء ﺟﺎ ﻟﻔﻆ ﻣﻠﮡ ﺍﻥ‬ ‫ﮘﺎﻟﻬﻪ ﺟﻲ ﺛﺎﺑﺘﻲ ﺁﻫﻲ ﺗﻪ ﻫﻨﻦ ﻫ ﺳﮅﺭﻳﻞ ﺗﻬﺬﻳﺐ “ﺳﻨﮅﻭ” ﺟﻮ ﺍﺛﺮ ﻗﺒﻮﻝ ﻴﻮ‪ .‬ﺟﻴ ﻫﻦ‬ ‫ﻮ ﺍﺋﻴﻦ ﺳﻤﺠﻬﻲ ﭤﻮ ﺗﻪ ﺳﻨﮅﻱ ﺗﻬﺬﻳﺐ ﺩﺭﺍﻭ ﻧﺴﻞ ﺟﻲ ﻣﺎﮢﻬﻦ ﺟﻲ ﺗﺨﻠﻴﻖ ﺁﻫﻲ ﺗﻪ ﺍﻫﻮ‬ ‫ﮔﺎ ﻱ َء ﮐﻲ ﮔﻬﻮ ﻱ ﺟﻲ ﺍﮘﻴﺎﻥ ﺟﻮ ﮡ ﭤﻴﻨﺪﻭ‪ .‬ﮀﺎ ﺎﮠ ﺗﻪ ﺩﺭﺍﻭ ﻥ ﺟﻲ ﺍﺻﻞ ﺩﻳﺴﻦ ۾ ﻨﻬﻦ‬ ‫ﺑﻪ ﺍﻫ ﻱ ﺷﺎﻧﺪﺍﺭ ﺗﻬﺬﻳﺐ ﺟﺎ ﺛﺒﻮﺕ ﻧﻪ ﻣﻠﻴﺎ ﺁﻫﻦ‪ ،‬ﺟﻬ ﻳﻮﻥ ﺷﺎﻫﺪﻳﻮﻥ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ۾ ﻣﻠﻴﻮﻥ‬ ‫ﺁﻫﻦ‪ .‬ﻣﺎﻫﺮﻥ ﺛﺎﺑﺖ ﻴﻮ ﺁﻫﻲ ﺗﻪ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﺎ ﻣﺎﮢﻬﻮ ﺩﺭﺍﻭ ﻧﺴﻞ ﺟﺎ ﻧﻪ ﭘﺮ ﺁﮘﺎ ﺎ‬ ‫ﺳﻨﮅﻱ ﻫﺌﺎ‪.‬‬ ‫ﺁﺭ ﻴﺎﻻﺟﻴ ﻞ ﺳﺮﻭﻱ ﺁﻑ ﺍﻧ ﻳﺎ )ﺩﻫﻠﻲ( ﺟﻲ ﻫ ﻣﺎﻫﺮ ﺍﻳﻦ ﻲ ﺑﻮﺱ‬ ‫ﭘﻨﻬﻨﺠﻲ ﺘﺎﺏ )‪ (1‬۾ ‪ 260‬ﻫ ﺍﻭﻥ ﭘﭹﺮﻥ ﺟﻲ ﻣﺎﭖ ۽ ﺟﺎﭺ ﺮﮠ ﺑﻌﺪ ﺍﻥ ﻧﺘﻴﺠﻲ ﺗﻲ ﭘﻬﺘﻮ‬ ‫ﺁﻫﻲ ﺗﻪ‪ ،‬ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﺎ ﻣﺎﮢﻬﻮ ﻣﻮﺟﻮﺩﻩ ﺳﻨﮅﻳﻦ ﺟﻬ ﺍ ﻫﺌﺎ‪ .‬ﻳﻌﻨﻲ ﺳﻨﮅ ﺍﻧﺪﺭ ﻫ ﺋﻲ‬ ‫ﻗﻮﻡ ﺳﻨﮅﻱ ﺭﻫﻨﺪ ﻫﺌﻲ‪ .‬ﺟﻦ ﺟﺎ ﻫ ﺍ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻣﺎﻥ ﻟﮅﺍ ﻭﻳﺎ ﺁﻫﻦ‪ .‬ﺍﭲ ﺟﻴ ﻲ ﺳﻨﮅ‬ ‫ﺍﻧﺪﺭ ﻣﺨﺘﻠﻒ ﺫﺍﺗﻴﻮﻥ ۽ ﻗﺒﻴﻼ ﺁﻫﻦ‪ ،‬ﺗﻦ ﺟﺎ ﺍﺑﺎ ﺍ ﺍ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﺎ ﻭﺍﺭﺙ ﻫﺌﺎ‪.‬‬

‫ﺳﻨﮅ ﺳﭝﻴﺘﺎ ﺟﺎ ﻭﺍﺭﺙ ﺩﺭﺍﻭ ﻧﻪ ﻫﺌﺎ‬ ‫ﭘﺎ ﺴﺘﺎﻥ ﺟﻲ ﻣﺸﻬﻮﺭ ﺁﺭ ﻴﺎﻻﺟﺴ ﭘﺮﻭﻓﻴﺴﺮ ﺍﺣﻤﺪ ﺣﺴﻴﻦ ﺩﺍﻧﻲ ﻣﻮﺟﺐ ﺳﻨﮅﻭ‬ ‫ﺳﭝﻴﺘﺎ ﺟﺎ ﺧﺎﻟﻖ ﺩﺭﺍﻭ ﻧﻪ ﻫﺌﺎ‪ .‬ﻫﻦ ﺍﻧ ﻳﺎ ﺟﻲ ﺁﺭ ﻴﺎﻻﺟﺴ ﻦ ﺁﺳ ﻮ ﭘﺎﺭﭘﻮﻻ ۽ ﭘﺮﻭﻓﻴﺴﺮ‬ ‫ﻣﻬﺎﺩﻳﻮﻥ ۽ ﺭﻭﺳﻲ ﻣﺤﻘﻘﻦ ﺟﻲ ﺍﻥ ﻧﻈﺮﺋﻲ ﮐﻲ ﺭﺩ ﻴﻮ ﺁﻫﻲ ﺗﻪ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﺎ ﻭﺍﺭﺙ‬ ‫ﺩﺭﻭﺍ ﻫﺌﺎ‪ ،‬ﺍﻥ ﺑﺎﺑﺖ ﻫﻦ ﭘﻨﻬﻨﺠﻲ ﺍﻧ ﺮﻭﻳﻮ ۾ ﭼﻴﻮ ﺁﻫﻲ ﺗﻪ ﺳﻨﮅ ﺳﭝﻴﺘﺎ ﺟﻲ ﻣﺎﮘﻦ ﺗﻲ ﭤﻴﻞ‬ ‫ﺗﺤﻘﻴﻘﻲ ﻣﺎﻥ ﺍﻥ ﮘﺎﻟﻬﻪ ﺟﻮ ﻮﺑﻪ ﺛﺒﻮﺕ ﻧﻪ ﻣﻠﻴﻮ ﺁﻫﻲ ﺗﻪ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﺗﻬﺬﻳﺐ ﺟﺎ‬ ‫ﻭﺍﺭﺙ ﺩﺭﻭﺍ ﻫﺌﺎ‪ ،‬ﺟﻴ ﻫﻦ ﺩﺭﻭﺍ ﺳﻨﮅﻭ ﺗﻬﺬﻳﺐ ﺟﺎ ﺧﺎﻟﻖ ﻫﺌﺎ ۽ ﻫﻦ ﻣﺎﭤﺮﻱ ﻣﺎﻥ ﺋﻲ ﻟ ﭘﻼﮠ‬ ‫ﺮﻱ ﮐﮡ ﻫﻨﺪﺳﺘﺎﻥ ﻭﻳﺎ ﻫﺌﺎ ﺗﻪ ﭘﻮ ِء ﺍﺗﺎﻥ ﻫﻦ ﻭﻗﺖ ﺗﺎﺋﻴﻦ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﺗﻬﺬﻳﺐ ﺟﺎ‬ ‫ﺁﺛﺎﺭ ﮀﻮ ﻧﻪ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺟ ﻫﻦ ﺗﻪ ﺳﻨﮅ ﺗﻬﺬﻳﺐ ﺟﺎ ﺁﺛﺎﺭ ﮔﺠﺮﺍﺕ‪ ،‬ﻣﻠﺒﺎﺭ ۽ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﺟﻲ ﭜﺮ‬ ‫ﻭﺍﺭﻥ ﭔﻴﻦ ﺧﻄﻦ ﻣﺎﻥ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﭘﺮ ﺩﺭﺍﻭ ﻱ ﭔﻮﻟﻲ ﮘﺎﻟﻬﺎﺋﻴﻨﺪ ﻥ ﺟﻲ ﺧﻄﻲ ﮐﮡ ﻫﻨﺪﺳﺘﺎﻥ‬ ‫ﻣﺎﻥ ﻮ ﻫ ﺑﻪ ﺍﻫ ﻭ ﺁﺛﺎﺭ ﻧﻪ ﻣﻠﻴﻮ ﺁﻫﻲ‪ ،‬ﺟﻴ ﻮ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺳﺎﻥ ﻫ ﺠﻬ ﺍﺋﻲ ﺭﮐﻨﺪ‬ ‫ﻫﺠﻲ ﻳﺎ ﺍﻥ ﺩﻭﺭ ﺟﻮ ﻫﺠﻲ‪ (2) .‬ﺍﺣﻤﺪ ﺣﺴﻴﻦ ﺩﺍﻧﻲ ﺟﻲ ﺍﻥ ﺭﺍ ِء ﺳﺎﻥ ﭜﺎﺭﺕ ﺟﻮ ﻣﺸﻬﻮﺭ‬

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‫ﺁﺭ ﻴﺎﻻﺟﺴ ﺑﻲ ﺑﻲ ﻻﻝ ﺑﻪ ﻣﺘﻔﻖ ﺁﻫﻲ‪ .‬ﺍﺣﻤﺪ ﺣﺴﻴﻦ ﺩﺍﻧﻲ ۽ ﺑﻲ ﺑﻲ ﻻﻝ ﺁﺭﻳﻦ ﺟﻲ ﺳﻨﮅﻭ‬ ‫ﻣﺎﭤﺮ ﺗﻲ ﺣﻤﻠﻲ ۽ ﺍﻥ ﺳﺒﺐ ﻫﻦ ﺗﻬﺬﻳﺐ ﺟﻲ ﺧﺎﺗﻤﻲ ﮐﻲ ﺑﻪ ﺭﺩ ﻴﻮ ﺁﻫﻲ‪.‬‬

‫ﺁﺭﻳﻦ ﺟﻮ ﺳﻨﮅ ﺗﻲ ﺣﻤﻠﻲ ﻭﺍﺭﻭ ﻣﻔﺮﻭﺿﻮ‬ ‫ﻣﺨﺘﻠﻒ ﻣﺎﻫﺮﻥ ﻃﺮﻓﺎﻥ ﺁﺭﻳﻦ ﺟﻮ ﺳﻨﮅ ۾ ﺍﭼﮡ ۽ ﻫﺘﺎﻥ ﺟﻲ ﺍﺻﻠﻲ ﺑﺎﺷﻨﺪﻥ ﮐﻲ‬ ‫ﻏﻼﻡ ﺑﮣﺎﺋﻲ ﺍﻧﻬﻦ ﺟﻮ ﻗﺘﻞ ﻋﺎﻡ ﺮﮠ ﻳﺎ ﻣ ﻧﻲ ﻣﺎﮢﻬﻦ ﮐﻲ ﺳﻨﮅ ﻣﺎﻥ ﻧﻴ ﺎﻟﻲ ﺋﻲ ﮀ ﮠ ﻳﺎ‬ ‫ﺳﻨﺪﻥ ﺳﻤﻮﺭﻱ ﺗﻬﺬﻳﺐ ۽ ﺍﻥ ﺟﻲ ﺷﻬﺮﻥ ۽ ﻭﺳﻨﺪﻳﻦ ﮐﻲ ﻣ ﻤﻞ ﻃﻮﺭ ﻓﻨﺎ ﺮﻱ ﮀ ﮠ ﻭﺍﺭﻭ‬ ‫ﺗﺼﻮﺭ ﻫ ﻣﻔﺮﻭﺿﻮ ﭘﻴﻮ ﻟﮙﻲ‪ .‬ﺁﺭﻳﺎ ﻧﻪ ﺎ ﻗﻮﻡ‪ ،‬ﻧﻪ ﻭﺭﻱ ﻗﺒﻴﻠﻮ ﻳﺎ ﻣﺎﮢﻬﻦ ﺟﻮ ﻮ ﮔﺮﻭﻫﻪ‬ ‫ﻫﻴﻮ‪ .‬ﺍﻥ ﺮﻱ ﺍﻫﻮ ﺗﺼﻮﺭ ﺮﮠ ﺗﻪ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻮ ﺧﺎﺗﻤﻮ ﻧﺎﻡ ﻧﻬﺎﺩ ﺁﺭﻳﺎ ﻗﺒﻴﻠﻦ ﺁﻧﺪﻭ‪،‬‬ ‫ﻋﻘﻠﻲ ۽ ﺳﺎﺋﻨﺴﻲ ﺑﻨﻴﺎﺩﻥ ﺗﻲ ﺑﻴﭡﻞ ﻧﻪ ﺁﻫﻲ‪.‬‬ ‫ﺁﺭﻳﺎ ﺍﺻﻞ ۾ ﺎ ﻗﻮﻡ‪ ،‬ﻗﺒﻴﻠﻮ ﻳﺎ ﻧﺴﻞ ﻧﻪ ﻫﻮ‪ ،‬ﭘﺮ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ۾ ﺭﻫﻨﺪ ﻣﺎﮢﻬﻦ ﺟﻮ‬ ‫ﻫ ﻃﺒﻘﻮ ﻫﻮ‪ .‬ﺁﺭﻳﺎ ﺍﻫﻲ ﻣﺎﮢﻬﻮ ﺳ ﺑﺎ ﻫﺌﺎ‪ ،‬ﺟﻴ ﻲ ﻫﺎﺭﭘﻮ ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻫﺎﺭﻳﻦ ﮐﻲ ﻣﻮﻫﻦ‬ ‫ﺟﻲ ﺩ ﻱ ﺟﻲ ﺩﻭﺭ ﮐﺎﻥ ﻭﭠﻲ ﻫﻨﺪﻭ ﮄﺭﻡ ﺟﻲ ﻋﺮﻭﺝ ﻭﺍﺭﻱ ﺩﻭﺭ ۽ ﺍﻥ ﮐﺎﻥ ﭘﻮ ِء ﺑﻪ ﺁﺭﻳﺎ ﭼﻴﻮ‬ ‫ﻭﻳﻨﺪﻭ ﻫﻮ‪ .‬ﺟ ﻫﻦ ﺗﻪ ﻫﺎﺭﭘﻮ ﻧﻪ ﻨﺪ ﻥ ﮐﻲ ﺍﮠ ﺳﮅﺭﻳﻞ ﻳﻌﻨﻲ ﺍﮠ ﺁﺭﻳﺎ ﭼﻴﻮ ﻭﻳﻨﺪﻭ ﻫﻮ‪ .‬ﻫﻨﺪﻥ‬ ‫ﺟﻮ ﺩﻳﻮﺗﺎ ‘ﻫﺮﻱ’ ﺍﺻﻞ ۾ ‘ﻫﺮ’ ﻣﺎﻥ ﻧ ﺘﻞ ﺁﻫﻲ ۽ ﺁﺑﺎﺩﻱ َء ﺟﻮ ﺩﻳﻮﺗﺎ ﺗﺼﻮﺭ ﻴﻮ ﻭﻳﻨﺪﻭ‬ ‫ﺁﻫﻲ‪ .‬ﺍﻥ ﺮﻱ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ۾ ﺁﺑﺎﺩﻱ َء ۽ ﺧﻮﺷﺤﺎﻟﻲ ﺟﻲ ﻋﻼﻣﺖ ﻃﻮﺭ ﻫﺎﺭﻳﻦ ﮐﻲ ﺁﺭﻳﺎ‬ ‫ﻮﭠﻴﻮ ﻭﻳﻨﺪﻭ ﻫﻮ‪ .‬ﺳﻨﺴ ﺮﺕ ﺯﺑﺎﻥ ۾ ﺑﻪ ﺁﺭﻳﻦ ﺟﻲ ﻣﻌﻨﻰ ﺍﻭﭼﻲ ﺫﺍﺕ‪ ،‬ﺷﺮﻳﻒ ۽ ﺁﺯﺍﺩ‬ ‫ﺁﻫﻲ‪ .‬ﺳﻨﺴ ﺮﺕ ﺯﺑﺎﻥ ۾ ﺁﺭﻳﺎ ﻟﻔﻆ ﻨﻬﻦ ﻧﺴﻞ‪ ،‬ﻗﺒﻴﻠﻲ ﻳﺎ ﻗﻮﻡ ﺟﻲ ﻧﺎﻟﻲ ﻃﻮﺭ ﺘﺐ ﻧﻪ‬ ‫ﺁﻳﻮ ﺁﻫﻲ‪ .‬ﺟﻴﺌﻦ ﻳﻮﺭﭘﻲ ﻣﺤﻘﻘﻦ ﻫ ﻣﻔﺮﻭﺿﻮ ﻗﺎﺋﻢ ﺮﻱ ﺗﺎﺭﻳﺦ ۾ ﺁﺭﻳﻦ ﺟﻮ ﺍﻓﺴﺎﻧﻮ‬ ‫ﮔﻬ ﻱ ﺷﺎﻣﻞ ﻴﻮ‪ .‬ﻳﻮﺭﭘﻲ ﻣﺤﻘﻘﻦ ﻃﺮﻓﺎﻥ ﺁﺭﻳﻦ ﺟﻮ ﺍﻓﺴﺎﻧﻮ ﮔﻬ ﮠ ﭘﻮﻳﺎﻥ ﺑﻪ ﻧﻨﮃﻱ ﮐﻨ ﺟﻲ‬ ‫ﻣﺎﮢﻬﻦ ﮐﻲ ﻏﻼﻡ ﺭﮐﮡ ﺟﻮ ﻫ ﻧﻔﺴﻴﺎﺗﻲ ﺣﺮﺑﻮ ﻫﻮ‪ .‬ﻳﻮﺭﭖ ﺧﺎﺹ ﺮﻱ ﺟﺮﻣﻨﻲ َء ﺟﺎ‬ ‫ﻣﺎﮢﻬﻮ ﭘﺎﮠ ﮐﻲ ﺁﺭﻳﺎ ﻳﻌﻨﻲ ﺳﮅﺭﻳﻞ ﻧﺴﻞ ﺟﺎ ﺳﻤﺠﻬﻨﺪﺍ ﻫﺌﺎ ۽ ﺑﺮﺻﻐﻴﺮ ﺗﻲ ﭘﻨﻬﻨﺠﻲ ﻗﺒﻀﻲ ﮐﺎ‬ ‫ﺟﺎﺋﺰ ﭴﺎﮢﺎﺋﮡ ﻻ ِء ﻫﻨﻦ ﻫﺘﺎﻥ ﺟﻲ ﺗﺎﺭﻳﺦ ﮐﻲ ﻣﺴﺦ ﺮﮠ ﺟﻲ ﻮﺷﺶ ﺌﻲ‪ .‬ﺍﻧﮕﺮﻳﺰ‬ ‫ﻣﺤﻘﻘﻦ ۽ ﺣ ﻤﺮﺍﻧﻦ ﭘﺎﮠ ﮐﻲ ﺁﺭﻳﻦ ﺟﺎ ﻭﺍﺭﺙ ﭴﺎﮢﺎﺋﻲ ﺩﻧﻴﺎ ﺁ ﻭ ۽ ﻏﻼﻡ ﻗﻮﻣﻦ ﺁ ﻭ ﺍﻫﻮ‬ ‫ﺛﺎﺑﺖ ﺮﮠ ﺟﻲ ﻮﺷﺶ ﺌﻲ ﺗﻪ ﻫﻮ ﻗﺪﻳﻢ ﺩﻭﺭ ﮐﺎﻥ ﻭﭠﻲ ﺳﮅﺭﻳﻞ ۽ ﻃﺎﻗﺘﻮﺭ ﻫﺌﺎ‪ .‬ﻫﻨﻦ ﺋﻲ‬ ‫ﺳﭵﻲ ﺩﻧﻴﺎ ﮐﻲ ﺗﻬﺬﻳﺐ ﻳﺎﻓﺘﻪ ﺑﮣﺎﻳﻮ‪ .‬ﺳﻨﺪﻥ ﻤﺰﻭﺭ ﻗﻮﻣﻦ ﻣﭥﺎﻥ ﻗﺒﻀﻮ ﺟﺎﺋﺰ ﻫﻴﻮ‪ .‬ﮀﻮ ﺟﻮ‬ ‫ﻫﻮ ﺗﻬﺬﻳﺐ ﺟﺎ ﻋﻠﻤﺒﺮﺩﺍﺭ ﻫﺌﺎ ۽ ﺩﻧﻴﺎ ﮐﻲ ﻣﻬﺬﺏ ﺮﮠ ﻻ ِء ﻣﺎﺿﻲ َء ﺟﻴﺎﻥ ﭔﻴﻬﺮ ﻧ ﺘﺎ ﻫﺌﺎ‪.‬‬ ‫ﺭﻳﺎﺿﻲ َء ﺟﻲ ﻫ ﺭﻭﺳﻲ ﻣﺎﻫﺮ ﺁ ِء ﺍﻱ ﻭﻟﺪﺭﻭﺳ ﻲ َء ‪1984‬ﻉ ۾ ﺑﺨﺎﺭﺳ ۾‬ ‫ﺳ ﺍﻳﻞ ﺗﺎﺭﻳﺦ ۽ ﺳﺎﺋﻨﺲ ﻣﺘﻌﻠﻖ ﺑﻴﻦ ﺍﻻﻗﻮﺍﻣﻲ ﺎﻧﮕﺮﻳﺲ ﮐﻲ ﭔﮅﺍﻳﻮ ﺗﻪ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻣﺎﻥ‬ ‫ﻣﻠﻴﻞ ﻣﻬﺮﻥ ﺟﻲ ﻤﭙﻴﻮ ﺮ ﺗﻲ ﺍﭜﻴﺎﺱ ﻣﺎﻥ ﻣﻌﻠﻮﻡ ﭤﻴﻮ ﺁﻫﻲ ﺗﻪ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﺎ ﺭﻫﻮﺍﺳﻲ‬ ‫ﺁﺭﻳﺎ ﻧﻪ ﭘﺮ ﺩﺭﺍﻭ )ﻣﻘﺎﻣﻲ( ﻫﺌﺎ‪ (3).‬ﮔﻬﮣﺎ ﻣﺎﻫﺮ ﺍﻥ ﮘﺎﻟﻬﻪ ﺗﻲ ﻣﺘﻔﻖ ﺁﻫﻦ ﺗﻪ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ‬ ‫ﺳﭝﻴﺘﺎ ﺟﺎ ﺍﺻﻞ ﺑﺎﺷﻨﺪﺍ ﻫﺘﺎﻥ ﺟﺎ ﺗ ﻫﻮ ﺎ ﺳﻨﮅﻱ ﻫﺌﺎ‪(4) .‬‬ ‫ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﮐﻮ ﺎﺋﻲ ﺟﻲ ﺷﺮﻭﻋﺎﺕ ۾ ﺳﻨﮅ ﺟﻲ ﻗﺪﻳﻢ ﻟﻮ ﻦ ﺑﺎﺑﺖ‬ ‫ﻋﺠﻴﺐ ﻗﺴﻢ ﺟﺎ ﺭﺍﻳﺎ ﻗﺎﺋﻢ ﻴﺎ ﻭﻳﺎ‪ .‬ﺍﻧﮕﺮﻳﺰﻥ ۽ ﭔﻴﻦ ﻳﻮﺭﭘﻲ ﻣﺤﻘﻘﻦ ﭘﻨﻬﻨﺠﻲ ﻧﺴﻠﻲ‬ ‫ﺑﺮﺗﺮﻱ ﺛﺎﺑﺖ ﺮﮠ ﻻ ِء ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﻣﺎﮢﻬﻦ ﮐﻲ ﻫﺘﺎﻥ ﺟﺎ ﻗﺪﻳﻢ ﺑﺎﺷﻨﺪﺍ ﺗﺼﻮﺭ ﺮﮠ‬ ‫ﺑﺪﺭﺍﻥ ﺑﻨﺎ ﻨﻬﻦ ﺛﺒﻮﺕ ﺟﻲ ﺳﻨﺪﻥ ﻧﺴﻠﻲ ﮘﺎﻧﮃﺍﭘﻮ ﻳﻮﺭﭘﻴﻦ ﻧﺴﻞ ﺟﻲ ﻣﺎﮢﻬﻦ ﺳﺎﻥ ﮘﻨﮃﮠ ﺟﻲ‬ ‫ﻮﺷﺶ ﺌﻲ‪ .‬ﺟ ﻫﻦ ﺗﻪ ﻫﻨﺪﻭ ﻣﺬﻫﺐ ﺟﻲ ﺍﺛﺮ ﻫﻴﭟ ﻫﻨﺪﻭ ﻋﺎﻟﻤﻦ ﺳﻨﮅﻱ ﻟﻮ ﻦ ﮐﻲ‬ ‫ﻣﺴﻠﻤﺎﻧﻦ ﺳﺎﻥ ﺍﮢﺒﮣﺖ ﺳﺒﺐ ﺍﻧﻬﻦ ﮐﻲ ﻫﻨﺪﺳﺘﺎﻥ ﺟﻲ ﺍﭜﺮﻧﺪﻥ ﻋﻼﺋﻘﻦ ﺟﻲ ﻣﺎﮢﻬﻦ ﺳﺎﻥ ﮘﻨﮃﮠ‬

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‫ﺟﻲ ﻮﺷﺶ ﺌﻲ‪ .‬ﻳﻮﺭﭘﻲ ﻣﺤﻘﻘﻦ ﺳﺮ ﺟﺎﻥ ﻣﺎﺭﺷﻞ‪ ،‬ﻣﻴ ﻲ‪ ،‬ﺮﻧﻞ ﺳﻴﻮﻝ ۽ ﻣﺴ ﺮ‬ ‫ﮔﻮﻫﺎ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻣﺎﻥ ﻣﻠﻴﻞ ﻻﺷﻦ ﺟﻲ ﺑﻨﻴﺎﺩ ﺗﻲ ﺩﻋﻮﻯ ﺌﻲ ﺗﻪ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ۾‬ ‫ﺁﺳ ﺮﻳﻠﻮﻱ‪ ،‬ﺑﺤﺮ ﺭﻭﻣﻲ‪ ،‬ﺍﻟﭙﺎﺋﻨﻲ ۽ ﻣﻨﮕﻮﻟﻴﺎﺋﻲ ﻳﻌﻨﻲ ﭼﺌﻦ ﻣﺨﺘﻠﻒ ﻧﺴﻠﻦ ﺟﺎ ﻣﺎﮢﻬﻮ ﺁﺑﺎﺩ‬ ‫ﻫﺌﺎ‪ .‬ﻫﻨﻦ ﺍﻫﺎ ﺑﻪ ﺩﻋﻮﻯ ﺌﻲ ﺗﻪ ﻣﻠﻴﻞ ﮐﻮﭘﺮﻳﻦ ﻣﺎﻥ ﺍﮄ ﮐﺎﻥ ﻭﮄﻳ ﻫ ﻧﺴﻞ ﻳﻌﻨﻲ ﺑﺤﺮ‬ ‫ﺭﻭﻣﻲ ﻧﺴﻞ ﺟﻲ ﻣﺎﮢﻬﻦ ﺟﻮﻥ ﮐﻮﭘﺮﻳﻮﻥ ﺁﻫﻦ‪ .‬ﻳﻌﻨﻲ ﺗﻪ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﺳﭝﻴﺘﺎ ﺟﺎ ﺧﺎﻟﻖ ﻫﺘﺎﻥ‬ ‫ﺟﺎ ﺍﺻﻞ ﺑﺎﺷﻨﺪﺍ ﻧﻪ ﭘﺮ ﭔﺎﻫﺮﺍﻥ ﺁﻳﻞ ﻫﺌﺎ‪ .‬ﺳﺮﺑﺴﺘﻲ ﺗﺤﻘﻴﻖ ﮐﺎﻥ ﺍﮖ ﻣﺎﻫﺮ ﺍﻥ ﺭﺍ ِء ﺟﺎ ﻫﻴﺎ ﺗﻪ‬ ‫ﻮﻟﻦ ۽ ﺳﻨﭥﺎﻟﻦ ﺟﻲ ﺻﺎﺣﺒﻲ َء ۾ ﺩﺭﺍﻭ ﻟﻮ ﺎﻫﻲ ﺁﻳﺎ‪ ،‬ﺟﻦ ﻮﻟﻦ ۽ ﺳﻨﭥﺎﻟﻦ ﮐﻲ‬ ‫ﻫ ﺎﺋﻲ ﻭﭺ ﻫﻨﺪﺳﺘﺎﻥ ﺍﻧﻬﻦ ﭜﭵﺎﺋﻲ ﮀ ﻳﻮ ۽ ﭘﺎﮠ ﺍﺗﺮ ﻫﻨﺪﺳﺘﺎﻥ ﺟﺎ ﻭﺍﻟﻲ ﭤﻲ ﻭﻳﭡﺎ‪ .‬ﻳﺎ ﻫﻮ ﭜﻮﻧﭻ‬ ‫ﺳﻤﻨ ﻃﺮﻑ ﺭﻫﻨﺪ ﻗﻮﻣﻦ ﻣﺎﻥ ﻫﻴﺎ ۽ ﭘﻮ ِء ﻣﻴﺴﻮﭘﻮ ﻴﻤﻴﺎ ﻭﺍﺭﻱ ﻭﺍ ﻭﭠﻲ ﻫﺘﻲ ﺁﻳﺎ‪ .‬ﺟﻦ‬ ‫ﺍﭼﻲ ﺳﭝﻴﺘﺎ ﺟﻮ ﺑﻨﻴﺎﺩ ﻭﮄﻭ‪ .‬ﺍﻫﺎ ﮘﺎﻟﻬﻪ ﺑﻌﺪ ۾ ﭤﻴﻞ ﺗﺤﻘﻴﻖ ﺟﻲ ﺑﻨﻴﺎﺩ ﺗﻲ ﻏﻠﻂ ﺛﺎﺑﺖ ﭤﻲ‪ .‬ﮀﻮ‬ ‫ﺟﻮ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﺎ ﻭﺍﺭﺙ ﭔﺎﻫﺮﺍﻥ ﻮﻧﻪ ﺁﻳﺎ ﻫﺌﺎ‪ .‬ﭘﺮ ﺳﻨﮅ ﺟﺎ ﺍﺻﻞ ﺑﺎﺷﻨﺪﺍ ﻫﻴﺎ‪ .‬ﻮﻝ ۽‬ ‫ﺳﻨﭥﺎﻝ ﭘﮡ ﺍﺻﻞ ۾ ﺳﻨﮅ ﺟﺎ ﺑﺎﺷﻨﺪﺍ ﻫﻴﺎ‪ ،‬ﺟﻴ ﻲ ﺑﻌﺪ ۾ ﻫﺘﺎﻥ ﮐﮡ ﻫﻨﺪﺳﺘﺎﻥ ﺍﻧﻬﻦ ﻟ ﻱ‬ ‫ﻭﻳﺎ‪ .‬ﺁﮘﺎ ﺎ ﺳﻨﮅﻱ ﻫﺘﺎﻥ ﺋﻲ ﭜﻮﻧﭻ ﺳﻤﻨ ﻭﺍﺭﻥ ﻣﻠ ﻦ ﻃﺮﻑ ﻭﻳﺎ ۽ ﻣﻴﺴﻮﭘﻮ ﻴﻤﻴﺎ ﭘﻬﺘﺎ‪.‬‬ ‫ﻫﺎﮢﻲ ﭜﻮﻧﭻ ﺳﻤﻨ ﻭﺍﺭﻥ ﻣﻠ ﻦ ۾ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﻣﺎﮢﻬﻦ ﺟﻲ ﭤﻮﺭﻱ ﺑﺎﻗﻴﺎﺕ ﻣﻠﮡ ﻣﺎﻥ‬ ‫ﺍﻫﻮ ﻧﻈﺮﻳﻮ ﻗﺎﺋﻢ ﻧﻪ ﭤﻮ ﺮﻱ ﺳﮕﻬﺠﻲ ﺗﻪ ﻫﻮ ﻫﺌﺎ ﺋﻲ ﺍﺗﺎﻥ ﺟﺎ‪ .‬ﺟ ﻫﻦ ﺗﻪ ﺍﻥ ﻧﺴﻞ ﺟﺎ ﻣﺎﮢﻬﻮ‬ ‫ﻭ ﻱ ﺍ ﺜﺮﻳﺖ ۾ ﻫﺘﻲ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ۾ ﺋﻲ ﺭﻫﻨﺪ ﻫﻴﺎ‪ .‬ﭘﺮ ﭜﻮﻧﻮﭺ ﺳﻤﻨ ﻃﺮﻑ ﺳﻨﺪﻥ ﺑﺎﻗﻴﺎﺕ‬ ‫ﺍﻳ ﭔﻴ ﻣﻠﻲ ﺁﻫﻲ‪ .‬ﺟﻴ ﻲ ﺑﻪ ﻭﺍﭘﺎﺭ ﺳﺎﻧﮕﻲ ﺍﻭ ﺍﻧﻬﻦ ﻭﻳﺎ ﻫﺌﺎ‪ .‬ﺧﻮﺩ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺟﻮ‬ ‫ﻣﺎﻫﺮ ﺍﻳﺲ ﻭﻱ ﻭﻧ ﺍﻥ ﺑﺎﺑﺖ ﭼﻮﻱ ﭤﻮ ﺗﻪ؛ “ﺩﺭﺍﻭ ﻱ )ﺁﮘﺎ ﺎ ﺳﻨﮅﻱ( ﻗﺒﻴﻼ ﺳﻤﻨ ﺭﺳﺘﻲ ﻳﺎ‬ ‫ﺧﻴﺒﺮ ﻟ ﺟﻲ ﺭﺍﻫﻪ ﮐﺎﻥ ﻫﻦ ﻣﻠ ۾ ﺩﺍﺧﻞ ﻮﻧﻪ ﭤﻴﺎ ﻫﺌﺎ‪ ،‬ﭘﺮﻱ ﻫﻲ ﻣﺎﮢﻬﻮ ﺍﺻﻠﻲ ﻫﺘﻲ ﺟﺎ‬ ‫ﺋﻲ ﺑﺎﺷﻨﺪﺍ ﻫﺌﺎ ۽ ﺳﻨﺪﻥ ﺧﻤﻴﺮ ﻫﻦ ﮄﺭﺗﻲ َء ﺟﻲ ﻣ ﻲ َء ﻣﺎﻥ ﺁﻫﻲ‪(5) ”.‬‬ ‫‪1943‬ﻉ ۾ ﺍﻧﺴﺎﻧﻲ ﻋﻠﻢ ۽ ﭔﻮﻟﻲ َء ﺟﻲ ﻫ ﺭﻭﺳﻲ ﻣﺤﻘﻖ ﭘﺮﻭﻓﻴﺴﺮ ﺳ ُ‬ ‫ﺮﻭﻭ‬ ‫ﺍﻧﻬﻲ َء ﻧﺎﻡ ﻧﻬﺎﺩ ﺁﺭﻳﺎ ﻧﺴﻞ ﺟﻲ ﻳﻮﺭﭘﻲ ﺍﻓﺴﺎﻧﻲ ﺟﻲ ﻗﻠﻌﻲ ﮐﻮﻟﻲ ﮀ ﻱ‪ .‬ﺟﻨﻬﻦ ۾ ﻫﻦ ﺍﻳﺸﻴﺎ‬ ‫۽ ﺎ ﻴﺲ ﻣﺎﻥ ﻟﮅﻝ ﻣﻮﺍﺩ ۽ ﺘﺒﻦ ﮐﻲ ﭘ ﻫﻲ ﺛﺎﺑﺖ ﻴﻮ ﺗﻪ ﺍﻫﻮ ﺁﺭﻳﻦ ﺟﻮ ﺍﭼﮡ ﻫ‬ ‫ﻣﺤﺾ ﮂﻭﻧﮓ ﺁﻫﻲ‪(6).‬‬

‫ﺟﻴﻨﻴﺎﺗﻲ ﺗﺤﻘﻴﻖ ﺟﻲ ﺑﻨﻴﺎﺩ ﺗﻲ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﺗﻲ ﺁﺭﻳﻦ ﺟﻮ ﺣﻤﻠﻮ ﻣﻔﺮﻭﺿﻮ ﻗﺮﺍﺭ‬ ‫ﺍﻳﺴ ﻮﻧﻴﺎ ۽ ﺍﻧ ﻳﺎ ﺟﻲ ﺟﻴﻨﻴﺎﺗﻲ ﺳﺎﺋﻨﺴﺪﺍﻧﻦ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﺟﻲ ﺳﭝﻴﺘﺎ ﺗﻲ ﺁﺭﻳﻦ‬ ‫ﺟﻲ ﺣﻤﻠﻲ ﮐﻲ ﻏﻠﻂ ﻗﺮﺍﺭ ﻧﻮ ﺁﻫﻲ‪ .‬ﺳﻴﻨ ﺮ ﺁﻑ ﺳﻴﻠﻴﻮﻟﺮ ﺍﻳﻨ ﻣﺎﻟﻴ ﻴﻮﻟﺮ ﺑﺎﺋﻴﻮﻻﺟﻲ‪،‬‬

‫‪(Centre for Cellular and Molecular Biology (CCMB),‬‬ ‫)‪ Hyderabad‬ﻫﻨﺪﻭ ﻳﻮﻧﻴﻮﺭﺳ ﻲ ﺣﻴﺪﺭﺁﺑﺎﺩ‪ ،‬ﻳﻮﻧﻴﻮﺭﺳ ﻲ ﺁﻑ ﺎﺭ ﻮ ﺍﻳﺴ ﻮﻧﻴﺎ‬ ‫)‪ (University of Tartu, Estonia‬۽ ﭼﻴ ﻴﻨﺪ ﺍ ﻴ ﻣﻲ ﺁﻑ ﺭﻳﺴﺮﭺ ﺍﻳﻨ‬ ‫ﺍﻳﺠﻮ ﻴﺸﻦ ﭼﻨﺎﺋﻲ ‪(Chettinad Academy of Research and‬‬ ‫)‪ Education, Chenna‬ﺟﻲ ﺳﺎﺋﻨﺴﺪﺍﻧﻦ ﺟﻲ ﮔ ﻳﻞ ﻴﻢ ﻃﺮﻓﺎﻥ ﺑﺮﺻﻐﻴﺮ ۾ ﺭﻫﻨﺪ‬

‫ﻣﺨﺘﻠﻒ ﻧﺴﻠﻦ ﺟﻲ ﻣﺎﮢﻬﻦ ﺟﻮ ﺟﻴﻨﻴﺎﺗﻲ ﺟﺎﺋﺰﻭ ﻭﺭﺗﻮ ﻭﻳﻮ‪ .‬ﻣﺎﻫﺮﻥ ﺟﻲ ﺍﻥ ﻴﻢ ﻃﺮﻓﺎﻥ ﺍﻧ ﻳﺎ‬ ‫ﺟﻲ ‪ 30‬ﻧﺴﻠﻲ ﮔﺮﻭﭘﻦ ﺟﻲ ﻱ ﺍﻳﻦ ﺍﻱ ﻴﺴ ﺌﻲ ﻭﺋﻲ‪ .‬ﮔﻬ ۾ ﮔﻬ ‪ 1300‬ﻣﺎﮢﻬﻦ ﺟﻲ‬ ‫ﺑﻪ ﺍﻟﮗ ﺍﻟﮗ ﺑﻨﻴﺎﺩﻥ ﺗﻲ ﻱ ﺍﻳﻦ ﺍﻱ ﺌﻲ ﻭﺋﻲ‪ .‬ﺍﻥ ﻱ ﺍﻳﻦ ﺍﻱ ﻳ ﺎ ﮐﻲ ﺍﻭﻟﻬﻪ ﺍﻳﺸﻴﺎ‪ ،‬ﻭﭺ‬ ‫ﺍﻭﭜﺮ ۽ ﺎ ﺎﺳﺲ ﺟﻲ ﻣﺨﺘﻠﻒ ﻧﺴﻠﻲ ﮔﺮﻭﭘﻦ ﺟﻲ ﻣﺎﮢﻬﻦ ﺟﻲ ﻱ ﺍﻳﻦ ﺍﻱ ﻴﺴ ﻦ ﺟﻲ‬ ‫ﻧﺘﻴﺠﻦ ﺳﺎﻥ ﭜﻴ ﻴﻮ ﻭﻳﻮ‪ .‬ﺟﻨﻬﻦ ﻣﺎﻥ ﺍﻫ ﻱ ﺎﺑﻪ ﺛﺎﺑﺘﻲ ﻧﻪ ﻣﻠﻲ ﺗﻲ ﺳﻴﻨ ﺮﻝ ﺍﻳﺸﻴﺎ ﺭﺳﺘﻲ‬

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‫ﻳﻮﺭﭖ ﺟﻲ ﻣﺎﮢﻬﻦ ﻳﻌﻨﻲ ﻧﺎﻡ ﻧﻬﺎﺩ ﺁﺭﻳﻦ ﺎ ﺑﺮﺻﻐﻴﺮ ﺍﻧﻬﻦ ﻟ ﭘﻼﮠ ﺌﻲ ﻫﺌﻲ‪ (7) .‬ﻳﺎ‬ ‫ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﻭﺍﺭﺛﻦ ﺟﻲ ﺷﻬﺮﻥ ﺗﻲ ﻗﺒﻀﻮ ﺮﻱ ﮐﻴﻦ ﻫﺘﺎﻥ ﻟ ﭘﻼﮠ ﺗﻲ ﻣﺠﺒﻮﺭ ﻴﻮ‬ ‫ﻫﻮ‪.‬‬ ‫ﺍﻥ ﮐﻮﺟﻨﺎ ﺑﻌﺪ ﻣﺎﻫﺮﻥ ﺟﻲ ﻴﻢ ﺟﻲ ﺳﺮﺑﺮﺍﻫﻪ ﺍ ﺮ ﻤﺎﺭﺍ ﺳﺎﻣﻲ ﭤﻨﮕﺎﺭﺍﺝ‬ ‫)‪ (Dr Kumarasamy Thangaraj‬ﭼﻴﻮ ﺁﻫﻲ ﺗﻪ ﺍﻥ ﺩﻭﺭ ﺟﻲ ﻣﺎﮢﻬﻦ ﺟﻲ ﺟﻴﻨﻴﺎﺗﻲ‬ ‫ﺗﺠﺰﺋﻲ ﺑﻌﺪ ﺛﺎﺑﺖ ﭤﻴﻮ ﺁﻫﻲ ﺗﻪ ‪ 1500‬ﻕ ﻡ ۾ ﺁﺭﻳﻦ ﺟﻮ ﻫﻦ ﺧﻄﻲ ﺗﻲ ﻮﺑﻪ ﺣﻤﻠﻮ ﻧﻪ ﭤﻴﻮ ﻫﻮ‪،‬‬ ‫ﻧﻪ ﻭﺭﻱ ﺍﻥ ﺩﻭﺭ ۾ ﻳﻮﺭﭖ ﮐﺎﻥ ﺳﻴﻨ ﺮﻝ ﺍﻳﺸﻴﺎ ﺭﺳﺘﻲ ﺁﺭﻳﻦ ﺟﻲ ﻫﻦ ﺧﻄﻲ ﻃﺮﻑ ﺎ ﻟ ﭘﻼﮠ‬ ‫ﭤﻲ ﻫﺌﻲ‪ .‬ﮀﺎ ﺎﮠ ﺗﻪ ﺍﻥ ﺩﻭﺭ ﺟﻲ ﻣﺎﮢﻬﻦ ﺟﻲ ﺟﻴﻨﻴﺎﺗﻲ ﮐﻮﺟﻨﺎ ﺑﻌﺪ ﻫﺘﻲ ﺁﺭﻳﻦ ﺟﻲ ﻫﺠﮡ ﺟﻮ‬ ‫ﻮﺑﻪ ﺛﺒﻮﺕ ﻧﻪ ﻣﻠﻴﻮ ﺁﻫﻲ‪ .‬ﺳﻴﻨ ﺮ ﺁﻑ ﺳﻴﻠﻴﻮﻟﺮ ﺍﻳﻨ ﻣﺎﻟﻴ ﻴﻮﻟﺮ ﺑﺎﺋﻴﻮﻻﺟﻲ ﺟﻲ ﺍﮘﻮﮢﻲ‬ ‫ﺍﺋﺮﻳ ﺮ ۽ ﻫﻨﺪﻭ ﻳﻮﻧﻴﻮﺭﺳ ﻲ ﺟﻲ ﻭﺍﺋﻴﺲ ﭼﺎﻧﺴﻴﻠﺮ ﺍ ﺮ ﻻﻝ ﺟﻲ ﺳﻨﮕﻬﻪ ‪(Dr Lalji‬‬ ‫)‪ Singh‬ﭼﻴﻮ ﺁﻫﻲ ﺗﻪ ﻫﺎﮢﻲ ﻭﻗﺖ ﺍﭼﻲ ﻭﻳﻮ ﺁﻫﻲ ﺗﻪ ﺍﻥ ﺟﻴﻨﻴﺎﺗﻲ ﺗﺤﻘﻴﻖ ﺑﻌﺪ ﺍﺳﺎﻥ ﮐﻲ ﻫﻦ‬ ‫ﺧﻄﻲ ﺟﻲ ﺗﺎﺭﻳﺦ ﻧﺌﻴﻦ ﺳﺮ ﻟﮑﮡ ﮔﻬﺮﺟﻲ‪ .‬ﻫﻦ ﻭﮄﻳ ﭼﻴﻮ ﺁﻫﻲ ﺗﻪ ﺍﻥ ﮘﺎﻟﻬﻪ ﺟﻮ ﻮﺑﻪ ﺛﺒﻮﺕ‬ ‫ﻣﻮﺟﻮﺩ ﻧﺎﻫﻲ ﺗﻪ ﺁﺭﻳﻦ ﺍﻥ ﺩﻭﺭ ۾ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺗﻲ ﺎ ﺎﻫﻪ ﺌﻲ ﻫﺌﻲ ﻳﺎ ﻭﺭﻱ ﻳﻮﺭﭖ ﮐﺎﻥ‬ ‫ﻫﻨﺪﺳﺘﺎﻥ ﻃﺮﻑ ﺎ ﻟ ﭘﻼﮠ ﭤﻲ ﻫﺌﻲ‪ .‬ﺍ ﺮ ﻻﻝ ﺟﻲ ﺳﻨﮕﻬﻪ ﭼﻴﻮ ﺁﻫﻲ ﺗﻪ ﺁﺭﻳﻦ ۽ ﺩﺭﺍﻭ ﻥ‬ ‫۾ ﻭﻳ ﻫﻪ ﻭﺍﺭﻱ ﭤﻴﻮﺭﻱ ﺑﻠ ﻞ ﺑﻲ ﺑﻨﻴﺎﺩ ﻫﺌﻲ‪ .‬ﻫﻦ ﭼﻴﻮ ﺁﻫﻲ ﺗﻪ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﻭﺍﺭﺛﻦ ﮐﻲ‬ ‫ﺩﺭﺍﻭ ﻗﺮﺍﺭ ﻳﮡ ﺑﻪ ﺑﻲ ﺑﻨﻴﺎﺩ ﺁﻫﻦ‪ (8) .‬ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﺎ ﻭﺍﺭﺙ ﺩﺭﺍﻭ ﻧﺴﻞ ﺟﺎ ﻣﺎﮢﻬﻮ ﻧﻪ ﻫﻴﺎ‬ ‫ﻧﻪ ﻭﺭﻱ ﻣﭥﻦ ﺁﺭﻳﻦ ﻮ ﺣﻤﻠﻮ ﺮﻱ ﮐﻴﻦ ﻟ ﭘﻼﮠ ﺗﻲ ﻣﺠﺒﻮﺭ ﻴﻮ ﻫﻮ‪.‬‬ ‫ﻳﻮﺭﭘﻲ ﺁﺭﻳﻦ ﺟﻮ ﺗﺼﻮﺭ ﭘﻬﺮﻳﻮﻥ ﭜﻴﺮﻭ ﻓﺮﺍﻧﺴﻴﺴﻲ ﻣﺎﻫﺮ ﺟﻮﺯﻑ ﺁﺭﭤﺮ‬ ‫)‪ (Joseph Arthur, Comte de Gobineau‬ﭘﻴﺶ ﻴﻮ‪ .‬ﻫﻦ ‪1855‬ﻉ ﮄﺍﺭﻱ‬ ‫ﭘﻨﻬﻨﺠﻲ ﺘﺎﺏ ‪(An Essay on the Inequality of the Human‬‬ ‫)‪ Races‬۾ ﺁﺭﻳﺎ ﻧﺴﻞ ﺟﻲ ﺑﺮﺗﺮﻱ ﺟﻮ ﺗﺼﻮﺭ ﭘﻴﺶ ﻴﻮ‪ .‬ﺳﻨﺪﺱ ﺍﻥ ﺗﺼﻮﺭ ﮐﻲ ‪19‬‬ ‫ﺻﺪﻱ ﺟﻲ ﻭﭺ ﮄﺍﺭﻱ ﺑﺮﻃﺎﻧﻮﻱ ﺟﺮﻣﻦ ﻧﺴﻞ ﺟﻲ ﻫ ﭔﻮﻟﻲ ﻣﺎﻫﺮ ۽ ﺁﺭ ﻴﺎﻻﺟﺴ ﻣﻴ ﺲ‬ ‫ﻣﻮﻟﺮ )‪ (Max Muller‬ﻫﭥﻲ ﻧﻲ‪ .‬ﻣﻴ ﺲ ﻣﻮﻟﺮ ﺁﺭﻳﺎ ﻧﺴﻞ ﮐﻲ ﺩﻧﻴﺎ ﺟﻮ ﺍﻋﻠﻰ ﻧﺴﻞ‬ ‫ﻗﺮﺍﺭ ﻳﻨﺪﻱ‪ ،‬ﺍﻥ ﻧﺴﻞ ۽ ﺳﻨﺪﺱ ﭔﻮﻟﻲ ﮐﻲ ﺑﺎﻗﻲ ﺩﻧﻴﺎ ۽ ﺧﺎﺹ ﺮﻱ ﮐﮡ ﺍﻳﺸﻴﺎ ﺟﻲ ﭔﻮﻟﻴﻦ‬ ‫ﺟﻮ ﺑﻨﻴﺎﺩ ﻗﺮﺍﺭ ﻳﮡ ﺟﻲ ﻮﺷﺶ ﺌﻲ ۽ ﺍﻧ ﻭ ﺁﺭﻳﻦ ﭔﻮﻟﻴﻦ ﺟﻮ ﺑﻲ ﺑﻨﻴﺎﺩ ﻣﻔﺮﻭﺿﻮ ۽‬ ‫ﻓﺎﺭﻣﻮﻟﻮ ﻗﺎﺋﻢ ﻴﻮ‪ .‬ﺟﻨﻬﻦ ﮐﻲ ﺍﮘﺘﻲ ﻫﻠﻲ ﺑﺮﻃﺎﻧﻮﻱ ﻣﺤﻘﻘﻦ ﺑﻨﻴﺎﺩ ﺑﻨﺎﺋﻲ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﺗﻲ‬ ‫ﻳﻮﺭﭘﻲ ﺁﺭﻳﻦ ﺟﻲ ﺣﻤﻠﻲ ﺟﻲ ﺑﻲ ﺑﻨﻴﺎﺩ ﭤﻴﻮﺭﻱ ﮐﻲ ﺍﮘﺘﻲ ﻭﮄﺍﻳﻮ‪ .‬ﺟﻨﻬﻦ ﺟﻮ ﺣﻘﻴﻘﺘﻦ ﺳﺎﻥ‬ ‫ﻮﺑﻪ ﻭﺍﺳﻄﻮ ﻧﻪ ﻫﻮ‪ .‬ﺍﺻﻞ ۾ ﺍﻥ ﭤﻴﻮﺭﻱ ﺟﻮ ﺑﻨﻴﺎﺩ ﺟﺮﻣﻦ ﻧﺴﻞ ﭘﺮﺳﺘﻲ ۽ ﺑﺮﻃﺎﻧﻮﻱ‬ ‫ﺑﻴﭡﻴ ﻴﺖ ﺳﻮﭺ ﺗﻲ ﭔﮅﻝ ﻫﻮ‪ ،‬ﮀﺎ ﺎﮠ ﺗﻪ ﺟﻨﻬﻦ ﻭﻗﺖ ﻣﻮﻫﻦ ﺟﻮ ﺩ ﻭ ۽ ﻫ ﺍﭘﺎ ﺟﻲ ﻗﺪﻳﻢ‬ ‫ﺁﺛﺎﺭﻥ ﺟﻲ ﮐﻮ ﺎﺋﻲ ﻳﻮﺭﭘﻲ ﺁﺭ ﻴﺎﻻﺟﺴ ﻦ ﺌﻲ ﺗﻪ ﻫﻨﻦ ﻻ ِء ﺍﻫﺎ ﺣﻘﻴﻘﺖ ﺗﺴﻠﻴﻢ ﺮﮠ‬ ‫ﺍﻧﺘﻬﺎﺋﻲ ﮐﺌﻲ ﻫﺌﻲ ﺗﻪ ﺟﻨﻬﻦ ﺩﻳﺲ ﺗﻲ ﻫﻮ ﻗﺎﺑﺾ ﺁﻫﻦ‪ ،‬ﺍﻥ ﺟﻲ ﻣﺎﺿﻲ ﺎ ﺍﻳﺘﺮﻱ ﺷﺎﻧﺪﺍﺭ‬ ‫ﭤﻲ ﺳﮕﻬﻲ ﭤﻮ‪ .‬ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﺗﻲ ﺁﺭﻳﻦ ﺟﻲ ﺣﻤﻠﻲ ﺟﻲ ﭤﻴﻮﺭﻱ ﺟﻮ ﺧﺎﻟﻖ ﺟﺮﻣﻦ ﺍﺳ ﺎﻟﺮ‬ ‫ﻣﻴ ﺲ ﻣﻮﻟﺮ ﻫﻴﻮ‪ .‬ﻫﻦ ‪ 19‬ﺻﺪﻱ ﺟﻲ ﻭﭺ ﮄﺍﺭﻱ ﺍﻥ ﭤﻴﻮﺭﻱ ﺟﻮ ﺗﺼﻮﺭ ﺍﮘﻴﺎﻥ ﺁﻧﺪﻭ‪.‬‬ ‫ﻣﻴ ﺲ ﻣﻮﻟﺮ ﺁﺭﻳﻦ ﺟﻲ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﺗﻲ ﺣﻤﻠﻲ ۽ ﻗﺒﻀﻲ ﺟﻮ ﺗﺼﻮﺭ ﺟﻮ ﻱ ﻫﻦ ﺧﻄﻲ ﺗﻲ‬ ‫ﻗﺒﻀﻮ ﻨﺪ ﻣﺎﮢﻬﻦ ﮐﻲ ﻧﺴﻠﻲ ۽ ﭔﻮﻟﻲ ﺟﻲ ﺑﻨﻴﺎﺩ ﺗﻲ ﻳﻮﺭﭘﻴﻦ ﺛﺎﺑﺖ ﺮﮠ ﺟﻲ ﻮﺷﺶ‬ ‫ﺌﻲ‪(9) .‬‬ ‫ﺁﺭﻳﺎ ﻟﻔﻆ ﺟﻲ ﻭﻳﺪ ﺩﻭﺭ ۾ ﺎ ﻧﺴﻠﻲ ﻣﻌﻨﻰ ﻧﻪ ﺁﻫﻲ‪ .‬ﻭﻳﺪﻥ ۾ ﻟﻔﻆ ﺁﺭﻳﺎ ﻓﻘﻂ‬ ‫ﺗﻬﺬﻳﺐ ﻳﺎﻓﺘﻪ ۽ ﺳﮑﺌﻲ ﺳﺘﺎﺑﻲ ﻣﺎﮢﻬﻮ َء ﻻ ِء ﻢ ﺁﻳﻞ ﺁﻫﻲ‪ .‬ﻭﻳﺪ ﺍﻧ ﻳ ﺲ ﺟﻮ ﮠ ﻭﺍﺭﻥ‬ ‫ﻣﺼﻨﻔﻦ ﻣﻮﺟﺐ ﺁﺭﻳﺎ ﻟﻔﻆ ﺟﻲ ﺍﺻﻞ ﻣﻌﻨﻰ ﺁﻫﻲ‪‘ ،‬ﻫﺎﺭﭘﻮ’ ﻨﺪ ‪ (10) .‬ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﻭﺍﺭﻱ‬ ‫ﺩﻭﺭ ﮐﺎﻥ ﭘﻮ ِء ﻭﻳﺪ ﺩﻭﺭ ۾ ﺳﻨﮅﻱ ﻣﺎﮢﻬﻮ ﻗﺪﻳﻢ ﺯﻣﺎﻧﻲ ۾ ﺍﺗﺮ ﻫﻨﺪﺳﺘﺎﻥ ﭘﻬﺘﺎ ۽ ﻫﻨﻦ ﻭ‬

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‫‘ﺁﺭﻳﻮ’ ۽ ‘ﺁﺭﻱ’ ﻟﻔﻆ ﺻﺮﻑ ﻫﺎﺭﻱ ﺟﻲ ﻣﻌﻨﻰ ۾ ﺍﺳﺘﻌﻤﺎﻝ ﭤﻴﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻭﻳﺪﻥ ﺟﻲ ﺯﻣﺎﻧﻲ ۾‬ ‫)‪ 1500‬ﻕ‪-‬ﻡ ﺑﻌﺪ( ﺍﻫﻮ ﻟﻔﻆ ‘ﺁﺭﻳﻮ’ ﺻﺮﻑ ﻫﺎﺭﻳﻦ ﻣﺎﻥ ﺑﺪﻟﺠﻲ ﻣﺬﻫﺐ ﺟﻲ ﺑﻨﻴﺎﺩ ﺗﻲ ﺫﺍﺗﻴﻦ‬ ‫ﺟﻲ ﻣﻌﻨﻰ ۾ ﺍﺳﺘﻌﻤﺎﻝ ﭤﻴﻮ ۽ ﻭﻳﺪ ﺩﻭﺭ ﺟﻲ ﻦ ﺫﺍﺗﻴﻦ ﺑﺮﻫﻤﮡ‪ ،‬ﮐﺘﺮﻱ ۽ ﻭﺋﺶ ﻻ ِء ﺘﺐ‬ ‫ﺍﭼﮡ ﻟﮙﻮ‪ .‬ﻭﻳﺪ ﺩﻭﺭ ﮐﺎﻥ ﺍﮖ ﺫﺍﺕ ﭘﺎﺕ ﺟﻲ ﺑﻨﻴﺎﺩ ﺗﻲ ﻧﻨﮃ ﻭ ﺍﺋﻲ ﻧﻪ ﻫﺌﻲ‪ .‬ﮄﻧﮅﻥ ﺟﻲ ﺑﻨﻴﺎﺩ‬ ‫ﺗﻲ ﻨﺐ ﭠﻬﻴﻞ ﻫﺌﺎ‪ .‬ﺍﻥ ﺮﻱ ﺧﻮﺩ ﺍﻫﻲ ﻣﺎﮢﻬﻮ ﺟﻴ ﻲ ﭘﻮﺋﻴﻦ ﺩﻭﺭ ۾ ﺷﻮﺩﺭ ﺳ ﺟﮡ ﻟﮙﺎ‬ ‫ﺗﻦ ﮐﻲ ﺑﻪ ﺁﺭﻱ ۽ ﺁﺭﻳﻮ ﺳ ﻳﻮ ﻭﻳﻨﺪﻭ ﻫﻮ‪ .‬ﮀﺎ ﺎﮠ ﺗﻪ ﻫﺎﺭﭘﻮ ﺗﻪ ﺍﻫﻲ ﺑﻪ ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﺟﻴ ﻫﻦ‬ ‫ﺍﺋﻴﻦ ﻧﻪ ﻫﺠﻲ ﻫﺎ ﻳﻌﻨﻲ ﺍﻥ ۾ ﺎ ﺫﺍﺕ ﭘﺎﺕ ﺟﻲ ﻣﻌﻨﻰ ﻫﺠﻲ ﻫﺎ ﺗﻪ ﻫﻨﺪﻭ ﺭﺷﻲ ﻫﻦ ﺑﻪ‬ ‫ﺷﻮﺩﺭ ﺳﺎﻥ ﻟﻔﻆ ﺁﺭﻳﻮ ﻧﻪ ﮘﻨﮃﻳﻦ ﻫﺎ‪(11) .‬‬ ‫ﺳﻮﺍﻝ ﺁﻫﻲ ﺗﻪ ﺟﻴ ﻫﻦ ﺁﺭﻳﺎ ﻫﺘﺎﻥ ﺟﻲ ﺍﺻﻞ ﻭﺍﺭﺛﻦ ﮐﺎﻥ ﻮ ﺍﻟﮗ ﻧﺴﻞ ﻧﻪ ﻫﻮ‬ ‫۽ ﻫﻮ ﭔﺎﻫﺮﺍﻥ ﻧﻪ ﺁﻳﺎ ﻫﺌﺎ ﺗﻪ ﻭﻳﺪﻥ ۾ ﺫ ﺮ ﻴﻞ ﻗﺒﻴﻼ ﻴﺮ ﻫﺌﺎ‪ .‬ﺍﻥ ﺟﻮ ﺳﮅﻭ ﺳﻨﺌﻮﻥ ﺟﻮﺍﺏ‬ ‫ﺍﻫﻮ ﺁﻫﻲ ﺗﻪ ﺍﻫﻲ ﻭﻳﺪﻥ ﺟﺎ ﻣﺼﻨﻒ ۽ ﺍﻫﻲ ﻗﺒﻴﻼ ﺍﺻﻞ ﻫﻨﺪﺳﺘﺎﻥ ﺟﺎ ﺋﻲ ﺭﻫﺎ ﻮ ﻫﺌﺎ‪ .‬ﺗﻤﺪﻧﻲ‬ ‫ﺑﻨﻴﺎﺩ ﺗﻲ ﺍﻫﻮ ﭘ ﻲ َء ﻃﺮﺡ ﭼﺌﻲ ﺳﮕﻬﺠﻲ ﭤﻮ ﺗﻪ ﺍﻧﻬﻦ ۾ ﻣﮑﻴﻪ ﻗﺒﻴﻼ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ۽‬ ‫ﻫ ﺍﭘﺎ ﺟﻲ ﺳﻨﮅﻱ ﺗﻬﺬﻳﺐ ﻭﺍﺭﻱ ﺩﻭﺭ ۾ ﻟ ﻱ ﺍﻭ ﺍﻧﻬﻦ ﻭﻳﺎ‪ .‬ﭘﻨﻬﻨﺠﻲ ﺁﺑﺎﺋﻲ ﻭﻃﻦ ﺳﻨﮅ ﮐﻲ‬ ‫ﻭﺳﺎﺭﮠ ﺟﻲ ﺑﺪﺭﺍﻥ ﻫﻨﻦ ﺳﻨﮅ ۽ ﺳﻨﮅﻭ َء ﺟﻲ ﺳﺎﺭﺍﻫﻪ ۾ ﺘﺎﺏ ﻟﮑﮡ ﺷﺮﻭﻉ ﻴﺎ‪ .‬ﺳﺎﮘﺌﻲ‬ ‫ﻭﻗﺖ ﭘﻨﻬﻨﺠﻲ ﺍﺻﻠﻮ ﻲ ﻣﺎﺩﺭﻱ ﺯﺑﺎﻥ ﺳﻨﮅﻱ َء ﮐﻲ ﺟﺎ ﻇﺎﻫﺮ ﺁﻫﻲ ﺗﻪ ﺳﻨﺪﻥ ﻟ ﮠ ﻭﺍﺭﻱ ﺩﻭﺭ ۾‬ ‫ﺍﻳﺘﺮﻱ ﭘﺨﺘﻲ ﻧﻪ ﻫﺌﻲ‪ ،‬ﭘﻨﻬﻨﺠﻲ ﻧﺌﻴﻦ ﻋﻼﺋﻘﻲ‪ ،‬ﺍﺗﺮ ﻫﻨﺪﺳﺘﺎﻥ ﺟﻲ ﻣﻘﺎﻣﻲ ﭔﻮﻟﻴﻦ ﺳﺎﻥ ﮔ ﻱ‪،‬‬ ‫ﻫ ﻧﺌﻴﻦ ﺯﺑﺎﻥ ﮐﻲ ﺟﻨﻢ ﻧﻮ‪ .‬ﺟﻨﻬﻦ ﺟﻮ ﻧﺎﻟﻮ ﺭﮐﻴﺎﺋﻮﻥ ‘ﺳﻨﺴ ﺮﺕ’ ﻳﻌﻨﻲ ﺳﮅﺍﺭﻳﻞ‬ ‫ﭔﻮﻟﻲ‪ .‬ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻭﺍﺭﻱ ﺭﺳﻢ ﺍﻟﺨﻂ ﻫﻨﻦ ﻣﺎﻥ ﺠﻬﻪ ﻣﺎﮢﻬﻮ ﭴﺎﮢﻨﺪﺍ ﻫﺌﺎ ۽ ﭘﻨﻬﻨﺠﻲ‬ ‫ﻧﺌﻴﻦ ﭔﻮﻟﻲ ﭘﺌﺪﺍ ﺮﮠ ﺳﺎﻥ ﮔ ﻧﺌﻴﻦ ﻟﭙﻲ “ﺑﺮﻫﻤﻲ” ﺑﻪ ﻭﺟﻮﺩ ۾ ﺁﻧﺪﺍﺋﻮﻥ‪(12).‬‬ ‫ﭘﻮﻳﺎﻥ ﻲ ﻭﻳﺪ ﺍﺗﺮ ﻫﻨﺪ ۾ ﺗﺨﻠﻴﻖ ﭤﻴﺎ‪ ،‬ﭘﺮ ﭘﻬﺮﻳﻮﻥ ﻭﻳﺪ ﺳﻨﮅ ۾ ﺳﻨﮅﻭ َء ﺟﻲ ﻨﺎﺭﻥ‬ ‫ﺗﻲ ﺭﭼﻴﻮ ﻭﻳﻮ‪ .‬ﺍﻥ ۾ ﺟﺎﺑﺠﺎ ﺳﻨﮅ ۽ ﺳﻨﮅﻭ َء ﺟﻮ ﺫ ﺮ ﻣﻠﻲ ﭤﻮ‪ .‬ﭘﻬﺮﻳﻦ ﻭﻳﺪ ۾ ﭘﺮﺍﮢﻲ ﺳﻨﮅﻱ‬ ‫ﭔﻮﻟﻲ َء ﺟﻮ ﺍﺛﺮ ﻣﻠﻲ ﭤﻮ‪ .‬ﺑﻌﺪ ۾ ﺍﺗﺮ ﻫﻨﺪ ۾ ﺍﻥ ﺗﺼﻨﻴﻒ ۾ ﻭﻗﺖ ﺑﻮﻗﺖ ﻭﺍﮄﺍﺭﺍ ۽ ﺗﺒﺪﻳﻠﻴﻮﻥ‬ ‫ﭤﻴﻨﺪﻳﻮﻥ ﺭﻫﻴﻮﻥ‪ .‬ﭘﻮ ِء ﺍﻥ ﺟﻲ ﭔﻮﻟﻲ ﻣ ﻤﻞ ﻃﻮﺭ ﺗﻲ ﺑﺪﻟﺠﻲ ﻭﺋﻲ ﭘﺮ ﺍﻫﺎ ﺑﻪ ﺳﻨﺴ ﺮﺕ ﻧﺞ‬ ‫ﻧﻪ ﻫﺌﻲ‪ .‬ﺳﻨﮅﻱ ﮔﺎ ﺳﻨﺴ ﺮﺕ ﻫﺌﻲ‪.‬‬ ‫ﺳﻨﮅ ﻣﺎﻥ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﭔﻮﻟﻲ ﺍﺗﺮ ۽ ﺍﻭﭜﺮ ﻫﻨﺪﺳﺘﺎﻥ‪ ،‬ﺑﻬﺎﺭ ۽ ﺑﻨﮕﺎﻝ ﺗﺎﺋﻴﻦ‬ ‫ﭘﻬﺘﻲ‪ .‬ﮀﻮ ﺟﻮ ﻭﻳﺪﻥ ۾ ﺳﻨﮅ‪ ،‬ﺳﻨﮅﻱ ﻣﺎﮢﻬﻦ ۽ ﺳﻨﮅﻭ ﺩﺭﻳﺎﻫﻪ ﺟﻲ ﻭﺍﮐﺎﮠ ﺟﺎ ﺑﺎﺏ ﻣﻠﻦ ﭤﺎ ۽‬ ‫ﻭﻳﺪﻥ ﺟﺎ ﻣﺼﻨﻒ ﺳﻨﮅ ﮐﻲ ﭘﻨﻬﻨﺠﻮ ﺍﺻﻠﻮ ﻮ ﻭﻃﻦ ﺳ ﻳﻦ ﭤﺎ‪ .‬ﺟﻴ ﻫﻦ ﻭﻳﺪ ﻦ ﭔﺎﻫﺮﻳﻦ‬ ‫ﺁﻳﻠﻦ ﻳﻌﻨﻲ ﻧﺎﻡ ﻧﻬﺎﺩ ﺁﺭﻳﺎ ﻧﺴﻞ ﺟﻲ ﻣﺎﮢﻬﻦ ﺟﻲ ﺗﺨﻠﻴﻖ ﺁﻫﻦ ﺗﻪ ﭘﻮ ِء ﻫﻨﻦ ﭘﻨﻬﻨﺠﻦ ﺍﺻﻠﻮ ﻦ‬ ‫ﻭﻃﻨﻦ ﺟﻮ ﺍﻧﻬﻦ ۾ ﺫ ﺮ ﮀﻮ ﻧﻪ ﻴﻮ‪ .‬ﺍﺗﺎﻥ ﺟﻲ ﺗﻤﺪﻥ ﺟﻲ ﭘﺮﭼﺎﺭ ﮀﻮ ﻧﻪ ﺌﻲ‪ .‬ﻳﺎ ﺍﺗﺎﻥ ﺟﻲ‬ ‫ﻣﺎﮢﻬﻦ ﺟﻲ ﺳﺎﺭﺍﻫﻪ ﺟﺎ ﮔﻴﺖ ﮀﻮ ﻧﻪ ﺳﺮﺟﻴﺎ‪ .‬ﭘﺮ ﻫﻨﻦ ﺍﻥ ﺟﻲ ﺑﺪﺭﺍﻥ ﺳﻨﮅ ۽ ﺳﻨﮅﻭ َء ﮐﻲ ﮀﻮ‬ ‫ﺳﺎﺭﺍﻫﻴﻮ؟ ﺍﻥ ﺟﺎ ﭜﭵﻦ ﮀﻮ ﮘﺎﻳﺎ ﺍﭤﻦ‪ .‬ﺳﻨﮅﻭ َء ﮐﻲ ﮀﻮ ﭘﻨﻬﻨﺠﺎ ﮔﻴﺖ ﺍﺭﭘﻴﺎ ﺍﭤﻦ‪ .‬ﺍﻫﻮ ﺻﺮﻑ‬ ‫ﺍﻥ ﺮﻱ ﺁﻫﻲ ﺟﻮ ﺍﻫﻲ ﺳﻨﮅ ﺟﺎ ﺍﺻﻠﻮ ﺎ ﺭﻫﻮﺍﺳﻲ ﻫﺌﺎ‪.‬‬ ‫ﭔﺌﻲ ﻃﺮﻑ ﻫﻨﺪﻭ ﺳﻨﮅﻱ ﻟﻴﮑ ﻦ ﭜﻴﺮﻭﻣﻞ ۽ ﭔﻴﻦ ﻭﺭﻱ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ‬ ‫ﻟﻮ ﻦ ﮐﻲ ﺗﺎﻣﻞ‪ ،‬ﺗﻴﻠﮕﻮ ۽ ﻨﺎ ﻱ ﻧﺴﻠﻦ ﺟﻲ ﻣﺎﮢﻬﻦ ﺟﻲ ﺑﺎﻗﻴﺎﺕ ﻗﺮﺍﺭ ﻳﮡ ﺟﻲ ﻮﺷﺶ‬ ‫ﺌﻲ‪ .‬ﺟﻴﺌﻦ ﭜﻴﺮﻭﻣﻞ ﻟﮑﻲ ﭤﻮ ﺗﻪ؛ “ﺳﻨﮅ ﺟﺎ ﻗﺪﻳﻢ ﻟﻮ ﻫﺎﮢﻮ ﻦ ﻮﻟﻦ ۽ ﺳﻨﭥﺎﻟﻦ ﺟﺎ ﺍﺑﺎ‬ ‫ﺍ ﺍ ﻫﺌﺎ‪ .‬ﺟﻦ ﭘﻬﺮﻳﺎﻥ ﺳﻨﮅ ﺍﭼﻲ ﻭﺳﺎﺋﻲ‪ .‬ﺟ ﻫﻦ ﺳﻤﻨ ﺳﻨﮅ ﮄﺭﺗﻲ ﮀ ﻱ‪(13) ”.‬‬

‫ﺁﺭﻳﻦ ۽ ﺍﮠ ﺁﺭﻳﻦ ۾ ﻭﻳ ﻫﻪ ﺟﻮ ﺳﺒﺐ‬

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‫‪ 1500‬ﻕ‪-‬ﻡ ﮄﺍﺭﻱ ﺟ ﻫﻦ “ﻣﺎ ُء ﺁﺩﺭﺷﻲ ﺳﻤﺎﺝ” ﺟﻲ ﺟﺎ ِء ﻣ ﻤﻞ ﻃﺮﺡ “ﭘﻲ ُء‬ ‫ﺁﺩﺭﺷﻲ ﺳﻤﺎﺝ” ﻭﺭﺗﻲ ۽ ﺯﺭﻋﻲ ﻧﻈﺎﻡ ﻭﮄﻳ ﭘ ﻮ ۽ ﭘﺨﺘﻮ ﭤﻴﻮ ﺗﻪ ﺫﺍﺗﻲ ﻣﻠ ﻴﺖ ﺟﻮ‬ ‫ﺗﺼﻮﺭ ﻭﮄﻳ ﮔﻬﺮﻭ ﭤﻴﻮ ۽ ﺳﻨﮅﻱ ﺳﻤﺎﺝ ﺁﻫﺴﺘﻲ ﺁﻫﺴﺘﻲ ﻃﺒﻘﻦ ۾ ﻭﺭﻫﺎﺋﺠﮡ ﻟﮙﻮ‪ .‬ﺟﻨﻬﻦ‬ ‫ﺑﻌﺪ ﺋﻲ ﻫﻴﭡﻴﻦ ۽ ﻣﭥﺌﻴﻦ ﻃﺒﻘﻲ ۾ ﺍﺧﺘﻼﻑ ﻭﮄﮠ ﻟﮙﺎ‪ ،‬ﺟﻦ ﺍﮘﺘﻲ ﻫﻠﻲ ﺟﻬﻴ ﻥ ﺟﻲ ﺻﻮﺭﺕ‬ ‫ﺍﺧﺘﻴﺎﺭ ﺌﻲ‪ .‬ﻫﻨﺪﻥ ﺟﻲ ﻣﺬﻫﺒﻲ ﺘﺎﺏ ‘ﺭﮒ ﻭﻳﺪ’ ۾ ﺟﻦ ﺟﻨﮕﻴﻦ ﺟﻮ ﺫ ﺮ ﺁﻫﻲ‪ ،‬ﺍﻫﻲ‬ ‫ﺟﻨﮕﻴﻮﻥ ﮄﺭﺗﻲ ﮄﮢﻴﻦ ۽ ﭔﺎﻫﺮﻳﻦ ﺣﻤﻠﻲ ﺁﻭﺭﻥ ۾ ﻧﻪ ﻫﻴﻮﻥ‪ ،‬ﭘﺮ ﺍﻫﺎ ﻭﻳ ﻫﻪ ﺍﺻﻞ ۾ ﻫﻴﭡﻴﻦ ۽‬ ‫ﻣﭥﺌﻴﻦ ﻃﺒﻘﻲ ۾ ﺷﺮﻭﻉ ﭤﻲ‪ .‬ﺍﻧﻬﻦ ﺟﻨﮕﻴﻦ ﮐﻲ ﻣﺤﻘﻖ ﺳﻨﮅﻳﻦ ۽ ﭔﺎﻫﺮﺍﻥ ﺁﻳﻠﻦ ۾ ﻟ ﺍﻳﻮﻥ‬ ‫ﺮﻱ ﭘﻴﺶ ﻦ ﭤﺎ‪ .‬ﺟﻴﺌﻦ ﺁﺋﻮﻥ ﻣﭥﻲ ﭼﺌﻲ ﭼ ﻮ ﺁﻫﻴﺎﻥ ﺗﻪ ﺁﺭﻳﺎ ﺍﻫﻲ ﻣﺎﮢﻬﻮ ﻫﺌﺎ‪ ،‬ﺟﻴ ﻲ‬ ‫ﺍﻭﺍﺋﻠﻲ ﺍﺷﺘﺮﺍ ﻲ ﺳﻤﺎﺝ ۾ ﻫﺎﺭﭘﻮ ﻨﺪﺍ ﻫﺌﺎ ۽ ﺳﻤﺎﺝ ﺟﻲ ﭔﻴﻦ ﻃﺒﻘﻦ ﺟﻲ ﭜﻴ ۾ ﻭﮄﻳ‬ ‫ﻣﺤﻨﺘﻲ ﻫﺌﺎ‪ .‬ﺍﻧﻬﻦ ﺁﺭﻳﻦ )ﻫﺎﺭﻳﻦ( ﺋﻲ ﺩﻭﻟﺖ ﮔ ﺮﮠ ﺷﺮﻭﻉ ﺌﻲ ۽ ﺟ ﻫﻦ ﺩﻭﻟﺖ ﺟﺠﻬﻲ‬ ‫ﻣﻘﺪﺍﺭ ۾ ﺟﻤﻊ ﭤﻲ ۽ ﻭﮄﻳ ﺩﻭﻟﺖ ﺟﻤﻊ ﺮﮠ ﺟﻮ ﺣﺮﺹ ﭘﻴﺪﺍ ﭤﻴﻮ ﺗﻪ ﻫﻮ )ﺁﺭﻳﺎ( ﺍﻭﺍﺋﻠﻲ‬ ‫ﺍﺷﺘﺮﺍ ﻲ ﺳﻤﺎﺝ )ﺭﺍﭴﻮﮢﻲ ﺳﻤﺎﺝ( ﺟﺎ ﻣﺨﺎﻟﻒ ﭤﻲ ﺑﻴﭡﺎ ۽ ﭘﺎﮠ ﮐﺎﻥ ﻤﺰﻭﺭ‪ ،‬ﻏﻴﺮ ﺻﺎﻟﺢ ۽‬ ‫ﺳﺴﺖ ﻣﺎﮢﻬﻦ ﮐﻲ ﭘﻨﻬﻨﺠﻮ ﻏﻼﻡ ﺑﻨﺎﺋﻲ ﻭﺭﺗﻮ ۽ ﭘﺎﮠ ﭘﺌﺴﻲ ۽ ﺩﻭﻟﺖ ﺟﻲ ﺑﻨﻴﺎﺩ ﺗﻲ ﺳﮅﺭﻳﻞ‪،‬‬ ‫ﺷﺮﻳﻒ‪ ،‬۽ ﺍﻭﭼﻲ ﺫﺍﺕ ﺟﺎ ﭤﻲ ﻭﻳﺎ‪ .‬ﺟ ﻫﻦ ﺍﻫﻲ ﺁﺭﻳﺎ )ﺳﮅﺭﻳﻞ( ﻣﭥﺌﻴﻦ ﻃﺒﻘﻲ ﺟﺎ ﻣﺎﮢﻬﻮ‬ ‫ﻫﻴﭡﺌﻴﻦ ﻃﺒﻘﻲ ﻭﺍﺭﻥ ﺟﻮ ﺍﺳﺘﺤﺼﺎﻝ ﺮﮠ ﻟﮙﺎ ﺗﻪ ﻣﻨﺠﻬﻦ ﺟﻨﮕﻴﻮﻥ ۽ ﺟﻬﻴ ﺍ ﺟﻨﻢ ﻭﭠﮡ ﻟﮙﺎ‪.‬‬ ‫ﺍﻥ ﺮﻱ ﻫﻴﭡﻴﻦ ﻃﺒﻘﻲ ﺟﺎ ﻣﺎﮢﻬﻮ ﻟ ﻱ ﭔﻴﻦ ﻳﻬﻦ ﺍﻧﻬﻦ ﻭﻳﺎ‪ ،‬۽ ﺍﺗﻲ ﻭﭸﻲ ﻧﺌﻴﻦ ﺯﻧﺪﮔﻲ ُء‬ ‫ﺟﻲ ﺷﺮﻭﻋﺎﺕ ﻴﻦ‪ .‬ﺍﻥ ﻣﺎﻥ ﺍﻫﻮ ﻣﻄﻠﺐ ﻭﭠﮡ ﺑﻠ ﻞ ﻏﻠﻂ ﭤﻴﻨﺪﻭ ﺗﻪ ﻮ ﭔﺎﻫﺮﺍﻥ ﺁﻳﻠﻦ ﺍﭼﻲ‬ ‫ﺳﻨﮅ ﺗﻲ ﻗﺒﻀﻮ ﻴﻮ ۽ ﻫﻨﻦ ﻫﺘﺎﻥ ﺟﻲ ﺍﺻﻞ ﺭﻫﻮﺍﺳﻴﻦ ﮐﻲ ﮄ ﻲ ﺳﻨﮅ ﻣﺎﻥ ﭔﺎﻫﺮ ﮃﻱ‬ ‫ﮀ ﻳﻮ ۽ ﭘﺎﮠ ﺍﮀﻲ ﺎﺭﻱ ﺟﺎ ﻣﺎﻟ ﭤﻲ ﻭﻳﻬﻲ ﺭﻫﻴﺎ‪.‬‬ ‫ﺟﺪﻳﺪ ﺗﺤﻘﻴﻖ ﺫﺭﻳﻌﻲ ﺛﺎﺑﺖ ﭤﻴﻮ ﺁﻫﻲ ﺗﻪ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﺎ ﻭﺍﺭﺙ ﻫﻨﺪ ﺟﻲ‬ ‫ﻣﭥﻴﻦ ﺣﺼﻦ ﮐﺎﻥ ﺁﻳﻞ ﺩﺭﺍﻭ ﻧﻪ ﭘﺮ ﻫﺘﺎﻥ ﺟﺎ ﺍﺻﻠﻲ ﺭﻫﻮﺍﺳﻲ ﺁﮘﺎ ﺎ ﺳﻨﮅﻱ ﻫﺌﺎ‪ .‬ﺟﻦ ﻫﻦ‬ ‫ﻣﺎﭤﺮﻱ ۾ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻮ ﺑﻨﻴﺎﺩ ﺭﮐﻴﻮ‪ .‬ﺟ ﻫﻦ ﺗﻪ ﺗﺤﻘﻴﻖ ﺑﻌﺪ ﺍﻫﻮ ﺑﻪ ﺛﺎﺑﺖ ﭤﻴﻮ ﺁﻫﻲ ﺗﻪ ﺳﻨﮅ‬ ‫ﺗﻲ ﭔﺎﻫﺮﻳﻦ ﻗﺒﻴﻠﻦ )ﺁﺭﻳﻦ( ﺟﻮ ﺣﻤﻠﻮ ۽ ﺳﻨﺪﻥ ﻃﺮﻓﺎﻥ ﻫﻦ ﺗﻬﺬﻳﺐ ﺟﻮ ﻣ ﻤﻞ ﺧﺎﺗﻤﻮ ﺁﮢﮡ‬ ‫ﻭﺍﺭﻭ ﻧﻈﺮﻳﻮ ﺑﻪ ﻓﺮﺿﻲ ﺁﻫﻲ‪ ،‬ﺍﻥ ﺟﻮ ﺣﻘﻴﻘﺘﻦ ﺳﺎﻥ ﻮﺑﻪ ﺗﻌﻠﻖ ﻧﻪ ﺁﻫﻲ‪ .‬ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ۾‬ ‫‪ 1750‬ﻕ ﻡ ﮐﺎﻥ ﺁﺑﻬﻮﺍ ۾ ﺗﺒﺪﻳﻠﻲ ﺍﭼﮡ ﻟﮙﻲ ۽ ﺁﺑﻬﻮﺍ ﺧﺸ ﭤﻴﮡ ﻟﮙﻲ ﺗﻪ ﺑﺮﺳﺎﺗﻮﻥ ﭘﻮﮠ‬ ‫ﮔﻬ ﺠﻲ ﻭﻳﻮﻥ‪ ،‬ﺟﻨﻬﻦ ﺳﺒﺐ ﺩﺭﻳﺎﻫﻦ ﺟﻲ ﻭﻫ ﺮﻥ ۾ ﻻﭢ ﺍﭼﮡ ﻟﮙﻲ‪ ،‬ﺑﺮﺳﺎﺗﻲ ﻭﻫ ﺮﺍ ﺧﺎﺹ‬ ‫ﺮﻱ ﻫﺎ ﻭ ﺩﺭﻳﺎﻫﻪ ﺟﻨﻬﻦ ﺟﻲ ﻭﻫ ﺮﻱ ﺟﻮ ﮔﻬﮣﻮ ﺩﺍﺭﻭﻣﺪﺍﺭ ﺑﺮﺳﺎﺗﻦ ﺗﻲ ﻫﻮ‪ ،‬ﺁﻫﺴﺘﻲ‬ ‫ﺁﻫﺴﺘﻲ ﺑﻨﺪ ﭤﻲ ﻭﻳﻮ‪ .‬ﺟﻨﻬﻦ ﺮﻱ ﻫﺎ ﻱ ﺩﺭﻳﺎﻫﻪ ﺟﻲ ﻨﺎﺭﻥ ﺗﻲ ﺁﺑﺎﺩ ﺷﻬﺮ ۽ ﻭﺳﻨﺪﻳﻮﻥ‬ ‫ﭘﺎﮢﻲ ﮐﻮ ﺳﺒﺐ ﻭﻳﺮﺍﻥ ﭤﻴﮡ ﻟﮙﻴﻮﻥ‪ .‬ﻓﺼﻞ ﮔﻬ ﺠﻲ ﻭﻳﺎ‪ ،‬ﻣﺎﮢﻬﻦ ﺁﻫﺴﺘﻲ ﺁﻫﺴﺘﻲ ﺯﺭﺧﻴﺰ‬ ‫ﭘ ﻦ ﻃﺮﻑ ﻟ ﭘﻼﮠ ﺷﺮﻭﻉ ﺌﻲ‪ .‬ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ۾ ﺳﻮ ﻬ ﻱ ﺟﻮ ﺍﻫﻮ ﺩﻭﺭ ﺳﺎﮂﺍ ‪ 8‬ﺳﻮ ﺳﺎﻝ‬ ‫ﺟﺎﺭﻱ ﺭﻫﻴﻮ‪ .‬ﺟﻨﻬﻦ ﻫﻦ ﭜﺮﻱ ﭜﺎﮘﻲ ﻣﺎﭤﺮﻱ ﮐﻲ ﺮ ﺟﻲ ﻭ ۾ ﺁﮢﻲ ﮀ ﻳﻮ‪ .‬ﺍﻭﺝ ﺗﻲ‬ ‫ﭘﻬﺘﻞ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺁﻫﺴﺘﻲ ﺁﻫﺴﺘﻲ ﮂﺭ ﮡ ﻟﮙﻲ‪ .‬ﺟﻨﻬﻦ ﮐﻲ ﺠﻬﻪ ﺁﺭ ﻴﺎﻻﺟﻲ ﻣﺎﻫﺮ‬ ‫ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻮ ﺯﻭﺍﻝ ﻗﺮﺍﺭ ﻳﻦ ﭤﺎ‪ .‬ﺳﻨﮅ ﺟﻮ ﺁﺭ ﻴﺎﻻﺟﻲ ﻣﺎﻫﺮ ﺍﻳﻢ ﺍﻳﭿ ﭘﻨﻬﻮﺭ ﻣﻮﺟﺐ‬ ‫ﻫﺎﮢﻲ ﺍﻫﻮ ﺍﮘﻮﮢﻮ ﻧﻈﺮﻳﻮ ﺭﺩ ﭤﻲ ﭼ ﻮ ﺁﻫﻲ ﺗﻪ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﺯﻭﺍﻝ ﺳﺎﻥ ﮐﮡ ﺍﻳﺸﻴﺎ‬ ‫۾ ﺷﻬﺮﻱ ﺯﻧﺪﮔﻲ ﺟﻮ ﺧﺎﺗﻤﻮ ﺍﭼﻲ ﻭﻳﻮ‪ .‬ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﺯﻭﺍﻝ ﺑﻌﺪ ﺑﻪ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ۾‬ ‫ﺟﻬ ﺮ ۽ ﺟﻬﺎﻧﮕﺎﺭ ﺗﻬﺬﻳﺐ ﺟﻲ ﺻﻮﺭﺕ ۾ ﺷﻬﺮﻱ ﺯﻧﺪﮔﻲ ﻫﻠﻨﺪﻱ ﺭﻫﻲ‪ (14) .‬ﺎﻓﻲ ﻣﺎﻫﺮ‬ ‫ﺍﻥ ﮘﺎﻟﻬﻪ ﺗﻲ ﻣﺘﻔﻖ ﺁﻫﻦ ﺗﻪ ‪ 1450‬ﮄﺍﺭﻱ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ۾ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﺟﻮ ﻣ ﻤﻞ ﺧﺎﺗﻤﻮ ﻧﻪ‬ ‫ﺍﭼﻲ ﻭﻳﻮ ﻫﻮ‪ ،‬ﭘﺮ ﻫﻦ ﻣﺎﭤﺮﻱ ۾ ﻫ ﻧﺌﻴﻦ ﭘﺮ ﺠﻬﻪ ﮔﻬ ﺗﺮﻗﻲ ﻳﺎﻓﺘﻪ ﺗﻬﺬﻳﺐ ﭘﻮ ِء ﺑﻪ ﺟﺎﺭﻱ‬ ‫ﺭﻫﻲ‪ .‬ﺟﻨﻬﻦ ﮐﻲ ﻣﺎﻫﺮ ﺟﻬ ﺮ ۽ ﺟﻬﺎﻧﮕﺎﺭ ﺗﻬﺬﻳﺐ ﺟﻮ ﻧﺎﻟﻮ ﻳﻦ ﭤﺎ‪.‬‬

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:‫ﺣﻮﺍﻻ ۽ ﺳﻤﺠﻬﺎﮢﻴﻮﻥ‬ 1. Boss Harappa”

N.K,

“Human

skeletal

Remains

from

6 ‫ ﻧﺎﻣﻴﺎﺭﻱ ﺁﺭ ﻴﺎﻻﺟﺴ ﺍ ﺮ ﺍﺣﻤﺪ ﺣﺴﻴﻦ ﺩﺍﻧﻲ ﮐﺎﻥ ﻫﻲ ﺍﻧ ﺮﻭﻳﻮ‬: ‫ﻧﻮ‬ ‫ ﺟﻴ ﻮ ﻫ ﺍﭘﺎ ﺑﺎﺑﺖ ﻭﻳﺐ ﺳﺎﺋﻴ‬.‫ ﺗﻲ ﺍﺳﻼﻡ ﺁﺑﺎﺩ ۾ ﻭﺭﺗﻮ ﻭﻳﻮ‬1998 ‫ﺟﻨﻮﺭﻱ‬ .‫ﺗﻲ ﻣﻮﺟﻮﺩ ﺁﻫﻲ‬

.2

‫ﻉ‬1984 ‫ ﺳﻤﺒﺮ‬21 ،‫ﺭﻭﺯﺍﻧﻪ ﻫﻼﻝ ﭘﺎ ﺴﺘﺎﻥ ﺮﺍﭼﻲ‬

.3

(http://www.harappa.com/script/danitext.html#1)

4.

Moinul Haq. S, Ancient India, P-12

،‫ ﺑﺤﻮﺍﻻ ﺗﺎﺭﻳﺦ ﻣﻐﺮﺑﻲ ﭘﺎ ﺴﺘﺎﻥ‬،”‫ ﺍﻳﺲ ﻭﻱ “ﻭﻧ ﺭ ﺩﻳ ﻭﺍﺯ ﺍﻧ ﻳﺎ‬، ‫ﻭﻧ‬ ‫ ﺍﺭﺩﻭ ﺑﻮﺭ ﻻﻫﻮﺭ‬،‫ﺭﺷﻴﺪ ﺍﺧﺘﺮ ﻧﺪﻭﻱ‬ 103-‫ ﺹ‬،”‫ ﺳﺮﺍﺝ “ﺳﻨﮅﻱ ﭔﻮﻟﻲ‬،‫ﺍﻟﺤﻖ‬ 7.

.5 .6

http://indiatoday.intoday.in/story/indians-are-notdescendants-of-aryans-study/1/163645.html http://timesofindia.indiatimes.com/india/AryanDravidian-divide-a-mythStudy/articleshow/5053274.cms http://hinduonline.co/Articles/HinduHistory/AryanI nvasionTheory.html

8.

http://www.dnaindia.com/india/report-newresearch-debunks-aryan-invasion-theory-1623744

9.

Stephen Knapp, "Advancements of Ancient India's Vedic Culture' http://www.stephenknapp.com/aryan_invasion_theory_the_final_nail_in_it s_coffin.htm

161

‫‪Keith and MacDonnell, “Vedic Index” Vol:1, P-64-‬‬

‫‪.11‬‬ ‫‪.12‬‬ ‫‪.13‬‬ ‫‪10‬‬ ‫‪.14‬‬

‫‪10.‬‬ ‫‪66‬‬

‫ﺍﻟﺤﻖ‪ ،‬ﺳﺮﺍﺝ “ﺳﻨﮅﻱ ﭔﻮﻟﻲ” ﺹ‪110-109-‬‬ ‫ﺍﻟﺤﻖ‪ ،‬ﺳﺮﺍﺝ “ﺳﻨﮅﻱ ﭔﻮﻟﻲ”‪ ،‬ﺹ‪111-‬‬ ‫ﺁ ﻭﺍﮢﻲ‪ ،‬ﭜﻴﺮﻭﻣﻞ‪ ،‬ﺳﻨﮅﻱ ﭔﻮﻟﻲ َء ﺟﻲ ﺗﺎﺭﻳﺦ‪ ،‬ﺍﺩﺑﻲ ﺑﻮﺭ ‪ ،‬ﺣﻴﺪﺭﺁﺑﺎﺩ‪1972 ،‬ﻉ‪ ،‬ﺹ‪-‬‬ ‫ﭘﻨﻬﻮﺭ‪ ،‬ﺍﻳﻢ ﺍﻳﭿ‪ ،‬ﭘﻴﺮﺍﺋﺘﻲ ﺳﻨﮅ ﭥﺎ‪ ،‬ﺹ‪74 -‬‬

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‫ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﺯﻭﺍﻝ ﺟﻮ ﻣﻔﺮﻭﺿﻮ‬ ‫ﻗﺪﻳﻢ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﺎ ﺷﻬﺮ ﻣﺨﺘﻠﻒ ﺯﻣﺎﻧﻦ ۾ ﻭﺭﻱ ﻭﺭﻱ ﺁﺑﺎﺩ ﭤﻴﻞ ﭤﺎ ﺳﺠﻦ‪.‬‬ ‫ﮀﻮ ﺟﻮ ﻗﺪﺭﺗﻲ ﺁﻓﺘﻦ ﺧﺎﺹ ﺮﻱ ﺳﻨﮅﻭ َء ۽ ﻫﺎ ﻭ ﻧﺪﻱ َء ۾ ﭔﻮ ﻳﻦ ﻳﺎ ﺟﺠﻬﻴﻦ ﺑﺮﺳﺎﺗﻦ ﭘﻮﮠ‬ ‫ﻳﺎ ﻭﺭﻱ ﭼﻮﻣﺎﺳﻲ ﺟﻮﻥ ﺑﺮﺳﺎﺗﻮﻥ ﮔﻬ ﺠﻲ ﻭﭸﮡ ۽ ﺑﺮﺳﺎﺗﻲ ﻧﺪﻳﻮﻥ ﺳ ﻲ ﻭﭸﮡ ﻳﺎ ﻭﻫ ﺮﺍ‬ ‫ﺗﺒﺪﻳﻞ ﭤﻴﮡ ﺳﺒﺐ ﺷﻬﺮ ﺗﺒﺎﻫﻪ ﭤﻲ ﻭﻳﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻭﺭﻱ ﺟ ﻫﻦ ﺣﺎﻟﺘﻮﻥ ﻣﻌﻤﻮﻝ ﺗﻲ ﺍﻳﻨﺪﻳﻮﻥ ﻫﻴﻮﻥ‬ ‫ﺗﻪ ﻣﺎﮢﻬﻮ ﻭﺍﭘﺲ ﺍﭼﻲ ﭘﻨﻬﻨﺠﺎ ﺟﻬﮙﺎ ﭔﻴﻬﺮ ﺟﻮ ﻳﻨﺪﺍ ﻫﺌﺎ‪ .‬ﻫﻮ ﭠﻞ ﺷﻬﺮﻥ ﺟﻲ ﺩ ﻥ ﮐﻲ ﺳﻨﻮﺕ‬ ‫۾ ﺁﮢﻲ ﺍﺗﻲ ﻧﻮﺍﻥ ﺷﻬﺮ ﺗﻌﻤﻴﺮ ﻨﺪﺍ ﻫﺌﺎ‪ .‬ﺍﺋﻴﻦ ﻴﺘﺮﻳﻦ ﺋﻲ ﺍﭤﻠﻦ ﭘﭥﻠﻦ ﺮﻱ ﻫ ﭔﺌﻲ‬ ‫ﺟﻲ ﻣﭥﺎﻥ ﺷﻬﺮ ﭔﮅﺑﺎ ﺭﻫﻴﺎ ۽ ﺍﻫﻲ ﺯﻣﻴﻦ ﺟﻲ ﺳﻄﺢ ﮐﺎﻥ ﻣﭥﻲ ﭤﻴﻨﺪﺍ ﺭﻫﻴﺎ‪ .‬ﻣﻮﻫﻦ ﺟﻮ ﺩ ﻭ‪،‬‬ ‫ﭼﺎﻧﻬﻮﻥ ﺟﻮ ﺩ ﻭ‪ ،‬ﻫ ﺍﭘﺎ‪ ،‬ﺁﻣﺮﻱ ۽ ﻮ ﻳﺠﻲ ﻭﻏﻴﺮﻩ ﻣﺎﻥ ﻫ ﭔﺌﻲ ﻫﻴﭡﺎﻥ ﻣﺨﺘﻠﻒ ﺯﻣﺎﻧﻦ‬ ‫ﺟﺎ ﺷﻬﺮ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺁﻣﺮﻱ َء ﺟﻲ ﮐﻮ ﺎﺋﻲ ﻣﺎﻥ ﻣﻌﻠﻮﻡ ﭤﻴﻮ ﺁﻫﻲ ﺗﻪ ﻫﺘﻲ ﻫ ﭔﺌﻲ ﻣﭥﺎﻥ ‪4‬‬ ‫ﺷﻬﺮ ﺩﻓﻦ ﭤﻴﻞ ﺁﻫﻦ‪ .‬ﺟﻦ ﻣﺎﻥ ﭘﻬﺮﻳﺎﻥ ﭔﻪ ﺗﻬﻪ ﮘﻮﭠﺎﮢﻲ ﺛﻘﺎﻓﺖ ﺳﺎﻥ ﺗﻌﻠﻖ ﺭﮐﻦ ﭤﺎ‪ .‬ﺑﺎﻗﻲ ﻣﭥﻴﻦ‬ ‫ﭔﻦ ﺗﻬﻦ ﻣﺎﻥ ﻫ ﺗﻬﻪ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﺷﻬﺮﻱ ﺗﻬﺬﻳﺐ ﺟﻲ ﺩﻭﺭ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ‬ ‫ﺁﻫﻲ‪ ،‬ﺑﺎﻗﻲ ﺑﻠ ﻞ ﻣﭥﻴﻮﻥ ﺗﻬﻪ ﺟﻬﺎﻧﮕﺮ ﺗﻤﺪﻥ ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﺁﻫﻲ‪ (1) .‬ﻮ ﺟﻲ‪،‬‬ ‫ﺁﻣﺮﻱ َء ﮐﺎﻥ ﭘﻮ ِء ﺟﻲ ﺩﻭﺭ ﺟﻲ ﺭﻫﺎﺋﺸﻲ ﺑﺴﺘﻲ ﺁﻫﻲ‪ ،‬ﺟﻴ ﺎ ﭘﮡ ﻴﺘﺮﺍ ﭜﻴﺮﺍ ﺑﺮﺑﺎﺩ ۽ ﺁﺑﺎﺩ‬ ‫ﭤﻴﻨﺪﻱ ﺭﻫﻲ‪ .‬ﻫﺘﻲ ﻫ ﭔﺌﻲ ﻣﭥﺎﻥ ‪ 11‬ﺷﻬﺮ ﺩﻓﻦ ﭤﻴﻞ ﺁﻫﻦ‪ .‬ﺟﻴ ﻲ ﻣﺨﺘﻠﻒ ﺯﻣﺎﻧﻦ ﺳﺎﻥ‬ ‫ﺗﻌﻠﻖ ﺭﮐﻦ ﭤﺎ‪ .‬ﻫﻦ ﺑﺴﺘﻲ َء ﺟﺎ ﺍﻭﺍﺋﻠﻲ ﺗﻬﻪ ﺷﻬﺮﻱ ﺭﻳﺎﺳﺖ ﺟﻲ ﺑﻨﻴﺎﺩ ﭘﻮﮠ ﮐﺎﻥ ﺍﮖ ﮘﻮﭠﺎﮢﻲ‬ ‫ﺛﻘﺎﻓﺖ ﺳﺎﻥ ﺗﻌﻠﻖ ﺭﮐﻨﺪ ﺁﻫﻦ‪ ،‬۽ ﺑﺎﻗﻲ ﻣﭥﻴﺎﻥ ﺗﻬﻪ ﻣﺸﻬﻮﺭ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﺷﻬﺮﻱ ﺗﻤﺪﻥ‬ ‫ﺳﺎﻥ ﻭﺍﺳﻄﻮ ﺭﮐﻨﺪ ﺁﻫﻦ‪ (2) .‬ﻣﻮﻫﻦ ﺟﻮ ﺩ ﻭ ۾ ﻫ ﭔﺌﻲ ﻣﭥﺎﻥ ﺳﺖ ﺷﻬﺮ ﻟﮅﺍ ﻭﻳﺎ ﺁﻫﻦ‪.‬‬ ‫ﺁﺑ ﻼﮢﻲ َء ۾ ﺳﻨﮅﻭﻧﺪﻱ َء ﺟﻲ ﭔﻮ ۽ ﭼﻮﻣﺎﺳﻲ ۾ ﺟﺒﻠﻦ ﺗﺎﻥ ﭘﺎﮢﻲ َء ﺟﻲ ﮀﺮﻥ ﻟﻬﮡ ﺳﺒﺐ‬ ‫ﻫﻲ ُء ﺷﻬﺮ ﻫ ﭜﻴﺮﻭ ﺯﺑﻮﻥ ﭤﻴﻮ ﭤﻲ ﺗﻪ ﭘﺎﮢﻲ ﺟﻲ ﻟﻬﮡ ﺑﻌﺪ ﻣﺎﮢﻬﻦ ﺠﻬﻪ ﻋﺮﺻﻲ ﺑﻌﺪ ﺍﺗﻲ‬ ‫ﻧﺌﻮﻥ ﺷﻬﺮ ﭔﮅﻭ ﭤﻲ‪ .‬ﺍﺋﻴﻦ ﺷﻬﺮﻥ ﻣﭥﺎﻥ ﺷﻬﺮ ﭔﮅﺍﺋﻮﻥ‪ ،‬ﺟﻦ ﻣﺎﻥ ﺍﭸﺎ ﺗﺎﺋﻴﻦ ﺳﺘﻦ ﺷﻬﺮﻥ ﺟﻮ‬ ‫ﭘﺘﻮ ﭘﻴﻮ ﺁﻫﻲ‪ .‬ﺍﻧﻬﻦ ﺳﺘﻦ ﺗﻬﻦ ﻫﻴﭡﺎﻥ ﭘﺎﮢﻲ ﻧ ﺘﻮ ﺁﻫﻲ‪ .‬ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺟﻲ ﻣﺎﻫﺮﻥ ﻣﻮﺟﺐ‬ ‫ﭘﺎﮢﻲ ﻫﻴﭡﺎﻥ ﭘﮡ ﺍ ﺍﻭﺗﻦ ﺟﺎ ﺁﺛﺎﺭ ﻣﻠﻦ ﭤﺎ‪ .‬ﺟﻴ ﻫﻦ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ۾ ﻣﭥﻲ ﭼ ﻫﻲ ﺁﻳﻞ ﺳﻢ‬ ‫ﺟﻲ ﭘﺎﮢﻲ َء ﺟﻲ ﻨﻬﻦ ﻃﺮﻳﻘﻲ ﺳﺎﻥ ﺳﻄﺢ ﮔﻬ ﺠﻲ ﺗﻪ ﺠﻬﻪ ﻭﮄﻳ ﺗﻬﻪ ﺩﺭﻳﺎﻓﺖ ﭤﻲ‬ ‫ﺳﮕﻬﻦ ﭤﺎ‪ (3) .‬ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﮐﻮ ﺎﺋﻲ ﻨﺪ ﺳﺮ ﺟﺎﻥ ﻣﺎﺭﺷﻞ ﮐﻮ ﺎﺋﻲ ﺩﻭﺭﺍﻥ ﻟﻨ ﻥ‬ ‫ﺟﻲ ﻫ ﺍﺧﺒﺎﺭ ۾ ﻟﮑﻴﻮ ﺗﻪ‪ ،‬ﺍﺳﺎﻥ ﻫﻴﻞ ﺗﺎﺋﻴﻦ ﮐﻮ ﺎﺋﻲ ۾ ﻫ ﭔﺌﻲ ﻫﻴﭡﺎﻥ ﻧﻮﻥ ﺷﻬﺮﻥ ﺟﺎ‬ ‫ﮐﻨ ﺭ ﺳﺎﮘﻲ ﻣﺎﻝ ۽ ﻣ ﻲ َء ﺟﻲ ﺗﻬﻦ ﻫﻴﭡﺎﻥ ﻟﮅﺍ ﺁﻫﻦ‪ .‬ﻫ ﺍﭘﺎ ۽ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ۾ ﭔﻮ ﺍﭼﮡ ﺟﺎ‬ ‫ﺁﺛﺎﺭ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺍﻥ ﺮﻱ ﻣﺎﻫﺮ ﺍﻥ ﺭﺍ ِء ﺟﺎ ﺁﻫﻦ ﺗﻪ ﻫﻦ ﺳﭝﻴﺘﺎ ﺟﻲ ﺍﻫﻢ ﺷﻬﺮﻥ ﺟﻲ ﺑﺮﺑﺎﺩﻱ َء‬ ‫ﺟﻮ ﺳﺒﺐ ﻫ ﻭ ﻱ ﭔﻮ ﺑﻪ ﻫﺌﻲ‪.‬‬ ‫ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺟﻮ ﻣﺎﻫﺮ ﻣﺎﮢ ﭘﭥﺎﻭﺍﻻ ﺳﻨﮅﻭﻧﺪﻱ َء ۾ ﭔﻮ ﻥ ﺑﺎﺑﺖ ﻟﮑﻲ ﭤﻮ ﺗﻪ‪ ،‬ﺳﭛ‬ ‫ﮐﺎﻥ ﺍﻭﻝ ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﺭﻫﻮﺍﺳﻴﻦ ﻫﻦ ﻭﺳﻴﻊ ۽ ﺍﮠ ﺟﻬﻞ ﻧﺪﻱ َء )ﺳﻨﮅﻭ َء( ﺟﻲ ﻧﻈﺎﻡ ﮐﻲ‬ ‫ﺳﻤﺠﻬﮡ ﺟﻮﻥ ﻮﺷﺸﻮﻥ ﻴﻮﻥ ۽ ﻣﻮﺳﻤﻲ ﭔﻮ ﻥ ﮐﺎﻥ ﺑﭽﮡ ﻻ ِء ﺍﭘﺎ َء ﺳﺮﺟﻴﺎ‪ .‬ﺍﻥ ﺳﻠﺴﻠﻲ‬ ‫۾ ﻫﻨﻦ ﺑﻨﺪ ﺗﻌﻤﻴﺮ ﻴﺎ ۽ ﭘﻴﻤﺎﺋﺸﻮﻥ ﻴﻮﻥ‪.‬‬ ‫ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﭘﻮﺋﺘﻲ ﭘﻮﮠ ﺑﺎﺑﺖ ﺁﺭ ﻴﺎﻻﺟﻲ ﺟﻲ ﻣﺎﻫﺮﻥ ﺠﻬﻪ ﻭﮄﻳ‬ ‫ﺛﺎﺑﺘﻴﻮﻥ ﻫﭣ ﻴﻮﻥ ﺁﻫﻦ‪ .‬ﺟﻴﻮ ﺳﺎﺋﻨﺲ ﻴ ﻨﺎﻻﺟﻲ ﺟﻲ ﻣﺪﺩ ﺳﺎﻥ ﻴﻞ ﺗﺤﻘﻴﻖ ﻣﺎﻥ ﺛﺎﺑﺖ‬ ‫ﭤﻴﻮ ﺁﻫﻲ ﺗﻪ ﻣﺎﺣﻮﻟﻴﺎﺗﻲ ﺗﺒﺪﻳﻠﻲ ﺳﻨﮅ ﺳﭝﻴﺘﺎ ﺟﻲ ﺗﺒﺎﻫﻲ ﺟﻮ ﺍﻫﻢ ﺳﺒﺐ ﻫﺌﻲ‪ .‬ﻭﻭ ﺱ ﻫﻮﻝ‬

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‫‪( Woods Hole Oceanographic‬‬ ‫ﺍﻧﺴ ﻴ ﻮﺷﻦ‬ ‫ﺍﻭﺷﻴﻨﻮﮔﺮﺍﻓ‬ ‫)‪ Institution‬ﺟﻲ ﻫ ﺟﻴﺎﻻﺟﺴ ﻟﻴﻮ ﮔﻴﻮﺳﺎﻥ )‪ (Liviu Giosan‬۽ ﺳﻨﺪﺱ‬

‫ﺳﺎﭤﻴﻦ ‪2003‬ﻉ ﮐﺎﻥ ‪2008‬ﻉ ﺗﺎﺋﻴﻦ ﭘﺎ ﺴﺘﺎﻥ ۾ ﻋﺮﺑﻲ ﺳﻤﻨ ﺟﻲ ﻨﺎﺭﻱ ﺳﻤﻴﺖ ﭤﺮ ۽‬ ‫ﭘﻨﺠﺎﺏ ﺻﻮﺑﻲ ۾ ﻗﺪﻳﻢ ﺩﻭﺭ ﺟﻲ ﻧﺪﻳﻦ ﺧﺎﺹ ﺮﻱ ﺳﺮﺳﻮﺗﻲ ﻫﺎ ﻭ ﺟﻲ ﻭﻫ ﺮﻥ ﻭﺍﺭﻱ‬ ‫ﻟﻨﮕﻬﻪ ﺗﻲ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺟﻲ ﺟﺎﭺ ﺌﻲ‪ .‬ﻭﻭ ﺱ ﻫﻮﻝ ﺍﻭﺷﻴﻨﻮﮔﺮﺍﻓ ﺍﻧﺴ ﻴ ﻮﺷﻦ ﺟﻲ‬ ‫ﻣﺎﻫﺮﻥ ﺟﻲ ﻴﻢ ۾ ﺁﻣﺮﻳ ﺎ‪ ،‬ﺑﺮﻃﺎﻧﻴﻪ‪ ،‬ﭘﺎ ﺴﺘﺎﻥ‪ ،‬ﺍﻧ ﻳﺎ ۽ ﺭﻭﻣﺎﻧﻴﺎ ﺟﺎ ﺟﻴﺎﻻﺟﻲ‪،‬‬ ‫ﺟﻴﻮﻣﻮﺭﻓﻮﻻﺟﻲ‪ ،‬ﺁﺭ ﻴﺎﻻﺟﻲ ۽ ﺭﻳﺎﺿﻴﺎﺕ ﺟﺎ ﻣﺎﻫﺮ ﺷﺎﻣﻞ ﻫﺌﺎ‪ (4) .‬ﻣﺎﻫﺮﻥ ﺟﻲ ﻫﻦ ﻴﻢ‬ ‫ﺳﻴ ﻼﺋﻴ ﺫﺭﻳﻌﻲ ﺳﻨﮅﻭﻧﺪﻱ ﺳﻤﻴﺖ ﺳﺮﺳﻮﺗﻲ ﻫﺎ ﻭ ﻧﺪﻳﻦ ﻭﺍﺭﻱ ﻋﻼﺋﻘﻲ ﺟﻲ ﭰﻮ ﻮ‬ ‫ﮔﺮﺍﻓﻲ ﺌﻲ‪ .‬ﺍﻥ ﺳﺎﻥ ﮔ ﻭﮔ ﻮﭘﻮ ﮔﺮﺍﻓ ﻳ ﺎ )‪ (topographic data‬ﺑﻪ ﺣﺎﺻﻞ‬ ‫ﺌﻲ‪ .‬ﻣﺨﺘﻠﻒ ﻫﻨﮅﻥ ﺗﻲ ﮐﻮ ﺎﻳﻮﻥ ﺮﻱ ﻣ ﻲ ﺟﺎ ﻧﻤﻮﻧﺎ ﺑﻪ ﺣﺎﺻﻞ ﻴﺎ‪ .‬ﻫﻨﻦ ﭘﻨﻬﻨﺠﻲ‬ ‫ﺗﺤﻘﻴﻖ ﺫﺭﻳﻌﻲ ﺛﺎﺑﺖ ﻴﻮ ﺗﻪ ﺳﺎﮂﺍ ‪ 4‬ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﮖ ﻣﻮﻥ ﺳﻮﻥ ﺟﻲ ﺑﺮﺳﺎﺗﻦ ﺟﻲ ﮔﻬ ﺠﮡ‬ ‫ﺳﺒﺐ ﻧﺪﻳﻦ ﺟﻲ ﻭﻫ ﺮﻥ ۾ ﻻﭢ ﺍﭼﮡ ﻟﮙﻲ‪ .‬ﺟﻨﻬﻦ ﺳﺒﺐ ﭔﻨﻬﻲ ﺩﺭﻳﺎﻫﻦ ﺟﻲ ﻨﺎﺭﻥ ﺗﻲ‬ ‫ﺁﺑﺎﺩ ﺳﻨﮅﻭ ﺗﻬﺬﻳﺐ ﺟﺎ ﺷﻬﺮ ۽ ﻭﺳﻨﺪﻳﻮﻥ ﻏﻴﺮ ﺁﺑﺎﺩ ﭤﻴﮡ ﻟﮙﻴﻮﻥ‪ ،‬ﭘﺎﮢﻲ ﺟﻲ ﺍﮢﺎﭞ ﺳﺒﺐ ﻓﺼﻠﻦ‬ ‫۾ ﮔﻬ ﺘﺎﺋﻲ ﺍﭼﮡ ﻟﮙﻲ‪ ،‬ﺟﻨﻬﻦ ﺳﺒﺐ ﺧﻮﺭﺍ ﺟﻲ ﮐﻮ ﭘﺌﺪﺍ ﭤﻴﮡ ﻓﻄﺮﻱ ﮘﺎﻟﻬﻪ ﻫﺌﻲ‪ .‬ﺍﻫﻮ‬ ‫ﺋﻲ ﺳﺒﺐ ﻫﻮ ﺟﻮ ﻫﻲ ﻋﻈﻴﻢ ﺷﻬﺮﻱ ﺗﻤﺪﻥ ﺁﻫﺴﺘﻲ ﺁﻫﺴﺘﻲ ﺗﻨﺰﻟﻲ ﻃﺮﻑ ﻭﮄﮠ ﻟﮙﻲ ۽ ﺷﻬﺮﻥ‬ ‫ﺟﻮ ﺍﻭﺝ ﺧﺘﻢ ﭤﻴﮡ ﻟﮙﻮ‪.‬‬ ‫ﻭﻭ ﺱ ﻫﻮﻝ ﺍﻭﺷﻴﻨﻮﮔﺮﺍﻓ ﺍﻧﺴ ﻴ ﻮﺷﻦ ﺟﻲ ﻣﺎﻫﺮﻥ ﻫﺎ ﻭ ﺳﺮﺳﻮﺗﻲ ﻧﺪﻱ‬ ‫ﺟﻲ ﺳ ﻲ ﮔﻢ ﭤﻲ ﻭﭸﮡ ﺑﺎﺑﺖ ﺑﻪ ﺗﺤﻘﻴﻖ ﺌﻲ‪ .‬ﻣﺎﻫﺮﻥ ﻣﻮﺟﺐ ﺳﺮﺳﻮﺗﻲ ﻫﺎ ﻭ ﻧﺪﻱ‬ ‫ﺳﻨﮅﻭ ﺩﺭﻳﺎﻫﻪ ﻭﺍﻧﮕﺮ ﺳﮅﻭ ﺳﻨﺌﻮﻥ ﻫﻤﺎﻟﻴﻪ ﺟﻲ ﺟﺎﺑﻠﻮ ﺳﻠﺴﻠﻲ ﻣﺎﻥ ﻧﻪ ﻧ ﺮﻧﺪﻱ ﻫﺌﻲ‪ ،‬ﭘﺮ ﺍﻫﺎ‬ ‫ﺳﻨﮅﻭﻧﺪﻱ ﺟﻲ ﺋﻲ ﻫ ﺷﺎﺥ ﻫﺌﻲ‪ .‬ﺟﻴ ﺎ ﻭﮄﻳ ﺑﺮﺳﺎﺗﻮﻥ ﭘﻮﮠ ﺳﺒﺐ ﻭﻫﻨﺪﻱ ﻫﺌﻲ‪ .‬ﭘﺮ‬ ‫ﺟ ﻫﻦ ‪ 3‬ﻫﺰﺍﺭ ‪ 900‬ﺳﺎﻝ ﺍﮖ ﺑﺮﺳﺎﺗﻦ ﺟﻮ ﺯﻭﺭ ﻲ ﭘﻴﻮ ﺗﻪ ﺳﺮﺳﻮﺗﻲ ﻫﺎ ﻭ ﻧﺪﻱ ﺑﻪ ﭘﻨﻬﻨﺠﻮ‬ ‫ﻭﺟﻮﺩ ﻭﭸﺎﺋﻲ ﻭﻳﭡﻲ‪(5) .‬‬ ‫ﻴﻤﺒﺮﺝ ﻳﻮﻧﻴﻮﺭﺳ ﻲ ﺟﻲ ﺁﺭ ﻴﺎﻻﺟﻲ ﻭﺍﺭﻱ ﺷﻌﺒﻲ ﻃﺮﻓﺎﻥ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺑﺎﺑﺖ‬ ‫ﻧﺌﻴﻦ ﺗﺤﻘﻴﻖ ۾ ﻫﻦ ﺗﻬﺬﻳﺐ ﺟﻲ ﺍﻭﺳﺮ ۽ ﺯﻭﺍﻝ ﺑﺎﺑﺖ ﻴﺘﺮﺍﺋﻲ ﺍﻧ ﺸﺎﻑ ﻴﺎ ﻭﻳﺎ ﺁﻫﻦ‪.‬‬ ‫ﻴﻤﺒﺮﺝ ﻳﻮﻧﻴﻮﺭﺳ ﻲ ﺟﻲ ﺁﺭ ﻴﺎﻻﺟﻲ ﺷﻌﺒﻲ ﺟﻲ ﭘﺮﻭﻓﻴﺴﺮ ﺍ ﺮ ﻴﻤﺮﻭﻥ ﭘﻴ ﺮﺍﺋﻲ‬ ‫)‪ ،(Cameron Petrie‬ﺟﻴﺎﻻﺟﻲ ﺷﻌﺒﻲ ﺟﻲ ﭘﺮﻭﻓﻴﺴﺮ ﻳﻮ ﻫﻮ ﻳﻞ ‪(David A.‬‬ ‫)‪ ، Hodell‬ﮔﻴ ﺲ ﺟﻲ ﻣﺎﻫﺮ ﺍ ﺮ ﻳﺎﻣﺎ ﺩ ﺸ )‪ (Yama Dixit‬ﭜﺎﺭﺕ ﺟﻲ ﻫﺮﻳﺎﻧﻪ‬ ‫ﻭﺍﺭﻱ ﻋﻼﺋﻘﻲ ۾ ﻗﺪﻳﻢ ﻮ ﻼ ﻫﺮ )‪ (Kotla Dahar‬ﮂﻧﮃ ﺟﻲ ﺳ ﻲ ﭠﻮﭞ ﭤﻲ ﻭﻳﻞ‬ ‫ﺣﺼﻦ ﻣﺎﻥ ﺁﮘﺎ ﻲ ﺩﻭﺭ ﺟﺎ ﻮ ﻥ ۽ ﺳﭙﻴﻦ ﺟﺎ ﺧﻮﻝ ﮔ ﺮﻱ ﺍﻧﻬﻦ ﻣﻨﺠﻬﻪ ﺁ ﺴﻴﺠﻦ‬ ‫ﺁﺋﺴﻮ ﻮﭘﺲ ﺟﻮ ﻣﺸﺎﻫﺪﻭ ﻴﻮ‪ .‬ﺟﻨﻬﻦ ﻣﺎﻥ ﻫﻨﻦ ﺍﻫﻮ ﻧﺘﻴﺠﻮ ﺍﺧﺬ ﻴﻮ ﺗﻪ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ‬ ‫ﺯﻭﺍﻝ ﺟﻮ ﺳﺒﺐ ﻣﺎﺣﻮﻟﻴﺎﺗﻲ ﺗﺒﺪﻳﻠﻴﻮﻥ ﻫﻴﻮﻥ‪ .‬ﺑﺮﺳﺎﺗﻦ ﺟﻲ ﮔﻬ ﭘﻮﮠ ۽ ﭘﺎﮢﻲ ﺟﺎ ﺫﺧﻴﺮﺍ‬ ‫ﺳ ﻲ ﻳﺎ ﮔﻬ ﺠﻲ ﻭﭸﮡ ﺮﻱ ﻫﻦ ﺗﻬﺬﻳﺐ ﺟﻮ ﻣﺮﺣﻠﻲ ﻭﺍﺭ ﺯﻭﺍﻝ ﺷﺮﻭﻉ ﭤﻴﻮ‪ (6) .‬ﮀﺎ ﺎﮠ ﺗﻪ‬ ‫ﺳﻨﮅ ﺳﭝﻴﺘﺎ ﺟﻲ ﻭﺍﮄ ﻭﻳﺠﻬﻪ ﺟﻮ ﺳﺒﺐ ﭘﺎﮢﻲ ﺟﻮ ﻭﺍﻓﺮ ﻣﻘﺪﺍﺭ ۾ ﺩﺳﺘﻴﺎﺏ ﻫﺠﮡ ﻫﻮ‪.‬‬ ‫ﺍ ﺮ ﭘﻴ ﺮﺍﺋﻲ ﭘﻨﻬﻨﺠﻲ ﻣﻘﺎﻟﻲ ۾ﻟﮑﻲ ﭤﻮ ﺗﻪ “ ‪ 2‬ﻫﺰﺍﺭ ﻕ ﻡ ۾ ﺁﺑﻬﻮﺍ ۾ ﺗﺒﺪﻳﻠﻲ‬ ‫ﺍﭼﮡ ﺮﻱ ﺳﻨﮅ ﺟﺎ ﻭ ﺍ ﺷﻬﺮ ﺁﻫﺴﺘﻲ ﺁﻫﺴﺘﻲ ﭰ ﮡ ﻟﮙﺎ‪ ،‬ﺑﺮﺳﺎﺗﻮﻥ ﮔﻬ ﭘﻮﮠ ۽ ﭘﺎﮢﻲ ﺟﻲ‬ ‫ﮐﻮ ﺳﺒﺐ ﻣﺎﮢﻬﻮ ﻟ ﭘﻼﻥ ﺮﮠ ﻟﮙﺎ‪ .‬ﺟﻨﻬﻦ ﺳﺒﺐ ﻫﻲ ﭜﺮﻳﺎ ﭜﺎﮘﻴﺎ ﺷﻬﺮ ﻭﻳﺎ ﻏﻴﺮ ﺁﺑﺎﺩ ﭤﻴﻨﺪﺍ‪.‬‬ ‫ﺍﻥ ﻭﻗﺖ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﺟﻲ ﺁﺑﻬﻮﺍ ۾ ﻬ ﻱ ﺗﺒﺪﻳﻠﻲ ﺁﺋﻲ‪ ،‬ﺍﻥ ﺑﺎﺑﺖ ﻴﻤﺒﺮﺝ ﻳﻮﻧﻮﺭﺳ ﻲ‬ ‫ﺟﻲ ﺁﺭ ﻴﺎﻻﺟﻲ ﺷﻌﺒﻲ ﺟﻲ ﭘﺮﻭﻓﻴﺴﺮ ﺍ ﺮ ﻴﻤﺮﻭﻥ ﭘﻴ ﺮﺍﺋﻲ ‪(Cameron‬‬ ‫)‪ ،Petrie‬ﺟﻴﻼﺟﻲ ﺷﻌﺒﻲ ﺟﻲ ﭘﺮﻭﻓﻴﺴﺮ ﻳﻮ ﻫﻮ ﻳﻞ )‪، (David A. Hodell‬‬

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‫ﮔﻴ ﺲ ﺟﻲ ﻣﺎﻫﺮ ﺍ ﺮ ﻳﺎﻣﺎ ﺩ ﺸ )‪ (Yama Dixit‬ﺳ ﻲ ﭠﻮﭞ ﭤﻲ ﻭﻳﻞ ﮂﻧﮃ ﺟﻲ‬ ‫ﺍﭜﻴﺎﺱ ﺑﻌﺪ ﭔﮅﺍﻳﻮ ﺁﻫﻲ ﺗﻪ ﮔﻠﻴﺸﻴﺌﺮﺯ ﺗﻲ ﺑﺮﻑ ﮘﺮﮠ ﺑﻌﺪ ﺩﺭﻳﺎﻫﻦ ۾ ﭘﺎﮢﻲ ﺟﻲ ﮐﻮ ﭤﻴﮡ‬ ‫ﻟﮙﻲ‪ .‬ﺟﻨﻬﻦ ﺮﻱ ﺩﺭﻳﺎﻫﻦ ﺑﻪ ﭘﻨﻬﻨﺠﺎ ﻭﻫ ﺮﺍ ﺗﺒﺪﻳﻞ ﺮﻱ ﮀ ﻳﺎ‪ .‬ﺩﺭﻳﺎﻫﻲ ﭘﺎﮢﻲ ﺟﺎ‬ ‫ﻭﻫ ﺮﺍ ﮔﻬ ﭤﻴﮡ ۽ ﺍﻥ ﺳﺎﻥ ﮔ ﻭﮔ ﺑﺮﺳﺎﺗﻮﻥ ﮔﻬ ﭘﻮﮠ ﺳﺒﺐ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﺟﻲ ﺯﺭﺍﻋﺖ‬ ‫ﺗﻲ ﻧﺎ ﺎﺭﻱ ﺍﺛﺮ ﭘﻴﺎ‪ ،‬ﺯﺭﺍﻋﺖ ﮔﻬ ﺠﮡ ﻟﮙﻲ‪ ،‬ﺳﻮ ﻬ ﻱ ﻭﮄﮠ ﺳﺒﺐ ﺎﺭ ﻣﻨﻬﻦ ﮃﻳﻮ‪.‬‬ ‫ﺟﻴ ﻮ ﻴﺌﻲ ﺻﺪﻳﻮﻥ ﻫﻦ ﻣﺎﭤﺮﻱ ﺟﻲ ﺑﺮﺑﺎﺩﻱ ﺟﻮ ﺳﺒﺐ ﺑﻨﻴﻮ‪ .‬ﺍﻥ ﺋﻲ ﺎﺭ ﺳﺒﺐ ﺳﻨﮅﻭ‬ ‫ﺳﭝﻴﺘﺎ ﺟﺎ ﻭ ﺍ ﻭ ﺍ ﺷﻬﺮ ﺑﻪ ﭘﻨﻬﻨﺠﻮ ﺍﻭﺝ ﺑﺮﻗﺮﺍﺭ ﺭﮐﻲ ﻧﻪ ﺳﮕﻬﻴﺎ‪(7) .‬‬ ‫ﭔﺎﻫﺮﻳﻦ ﺣﻤﻠﻲ ﻨﺪ ﻥ ﻫﭥﺎﻥ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﺑﺮﺑﺎﺩﻱ َء ﺟﻮ ﺧﻴﺎﻝ ﺍ ﺮ ﻭﻫﻴﻠﺮ‬ ‫۽ ﺍﺳ ﻮﺭ ﭘﮕ ﻗﺎﺋﻢ ﻴﻮ‪ .‬ﺟﻨﻬﻦ ﺟﻲ ﺍﮘﺘﻲ ﻫﻠﻲ ﭔﻴﻦ ﺎﻓﻲ ﻣﺎﻫﺮﻥ ۽ ﺧﺎﺹ ﺮﻱ‬ ‫ﺑﺮﺻﻐﻴﺮ ﺟﻲ ﻣﺎﻫﺮﻥ ﻧﻔﻲ ﺌﻲ ﺁﻫﻲ‪ .‬ﮀﺎ ﺎﮠ ﺟﻮ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ۽ ﻫ ﺍﭘﺎ ﻭﺍﺭﻱ ﺗﻬﺬﻳﺐ‬ ‫ﮐﺎﻥ ﭘﻮ ِء ﺗﻬﺬﻳﺐ ﺟﻲ ﺍﺭﺗﻘﺎ ﺭ ﻴﻞ ﻧﻈﺮ ﻧﻪ ﭤﻲ ﺍﭼﻲ‪ .‬ﻫﻨﺪﺳﺘﺎﻥ ﺟﻲ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ ﺟﻲ ﻣﺎﻫﺮ‬ ‫ﺍ ﺮ ﻓﻀﻞ ﺍﺣﻤﺪ ﺧﺎﻥ ﺁﺭﻳﻦ ﺟﻲ ﺣﻤﻠﻲ ﻭﺍﺭﻱ ﺗﺼﻮﺭ ﮐﻲ ﻤﺰﻭﺭ ﻴﻮ ﺁﻫﻲ‪ ،‬ﻫ ﺍﭘﺎ ۽‬ ‫ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﺑﺮﺑﺎﺩﻱ َء ﻭﺍﺭﻥ ﺗﻬﻦ ﺟﻲ ﻣﭥﺎﻥ ﺟﻬ ﺮ ۽ ﺟﻬﺎﻧﮕﺮ ﻠﭽﺮ ﺟﺎ ﺗﻬﻪ ﻣﻠﻴﺎ‬ ‫ﺁﻫﻦ‪ .‬ﺍﻥ ﮐﺎﻥ ﺳﻮﺍ ِء ﺑﻴ ﺎﻧﻴﺮ ﺟﻲ ﻋﻼﺋﻘﻲ ۾ ﺑﻪ ﻴﺘﺮﻥ ﻫﻨﺪﻥ ﺗﻲ ﮐﻮ ﺎﺋﻲ ﭤﻲ ﺁﻫﻲ‪ ،‬ﻫﺘﻲ‬ ‫ﻴﺘﺮﻥ ﺋﻲ ﻫﻨﮅﻥ ﺗﻲ ﻣﭥﻴﻦ ﺳﻄﺢ ﺗﻲ ﭜﻮﺭﻱ ﺭﻧﮓ ﺟﺎ ﺑﺮﺗﻦ ۽ ﺍﻭﺯﺍﺭ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺟﻦ ﺟﻲ‬ ‫ﺗﺎﺭﻳﺦ ﻣﺤﻘﻘﻦ ‪ 600‬ﻕ‪-‬ﻡ ﺗﺠﻮﻳﺰ ﺌﻲ ﺁﻫﻲ‪ .‬ﭜﻮﺭﻱ ﺭﻧﮓ ﺟﻲ ﺗﻬﺬﻳﺐ ﺟﻲ ﺗﻬﻪ ﻫﻴﭡﺎﻥ ﭔﻮ‬ ‫ﺟﻲ ﺁﻧﺪﻝ ﻣ ﻲ َء ﺟﻮ ﻫ ﻣﻮ ﻮ ﺗﻬﻪ ﺁﻫﻲ ۽ ﺍﻥ ﺗﻬﻪ ﻫﻴﭡﺎﻥ ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﺑﺎﻗﻴﺎﺕ ﻣﻠﻲ‬ ‫ﺁﻫﻲ‪ .‬ﺟﻴ ﺎ ﻫ ﺍﭘﺎ ۽ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﻣﺎﻥ ﻣﻠﻴﻞ ﺑﺎﻗﻴﺎﺕ ﺳﺎﻥ ﻫ ﺠﻬ ﺍﺋﻲ ﺭﮐﻲ ﭤﻲ‪.‬‬ ‫ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﻫﻴﭡﻴﻦ ﺗﻬﻪ ﻣﺎﻥ ﻫ ﺍﻫ ﻱ ﻣﻬﺮ ﻣﻠﻲ ﺁﻫﻲ‪ ،‬ﺟﻨﻬﻦ ﺗﻲ ﭔﻮ ﺟﻲ ﺁﻧﺪﻝ‬ ‫ﻣ ﻲ َء ﺟﻮ ﭤﻠﻬﻮ ﺗﻬﻪ ﺁﻫﻲ‪ .‬ﺍﻥ ﺮﻱ ﻫﻦ ﺳﭝﻴﺘﺎ ﺟﻲ ﺷﻬﺮﻥ ۽ ﺧﺎﺹ ﺮﻱ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ‬ ‫۽ ﻫ ﺍﭘﺎ ﺟﻲ ﺑﺮﺑﺎﺩﻱ َء ﺟﻮ ﺳﺒﺐ ﻫ ﻭ ﻱ ﭔﻮ ﻫﺌﻲ‪ .‬ﺍﻥ ﻭ ﻱ ﭔﻮ ﺑﻌﺪ ﺑﻪ ﻫﻲ ﺗﻬﺬﻳﺐ‬ ‫ﻣ ﻤﻞ ﻓﻨﺎ ﻧﻪ ﭤﻲ ﭘﺮ ﺍﻥ ﺟﻮ ﺗﺴﻠﺴﻞ ﺟﺎﺭﻱ ﺭﻫﻴﻮ‪ .‬ﺟﻨﻬﻦ ﺟﺎ ﺁﺛﺎﺭ ﺍﺳﺎﻥ ﮐﻲ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ‬ ‫ﻭﺍﺭﻱ ﺗﻬﺬﻳﺐ ﺑﻌﺪ ﺟﻬ ﺮ ۽ ﺟﻬﺎﻧﮕﺮ ﺗﻤﺪﻥ ﺟﻲ ﺻﻮﺭﺕ ۾ ﻣﻠﻦ ﭤﺎ‪ .‬ﺟﻬ ﺮ ﺟﻲ ﻗﺪﻳﻢ‬ ‫ﺁﺛﺎﺭﻥ ﺟﻲ ﮐﻮ ﺎﺋﻲ ﻣﺎﻥ ﻣﺎﻫﺮﻥ ﮐﻲ ﺍﻫ ﺍ ﺁﺛﺎﺭ ﻣﻠﻴﺎ ﺁﻫﻦ‪ .‬ﺟﻴ ﻲ ‪ 1650‬ﻕ ﻡ ﮐﺎﻥ ﭘﻮ ِء ﺟﻲ‬ ‫ﺩﻭﺭ ﺟﺎ ﺁﻫﻦ‪ .‬ﺟﻬ ﺮ ﮐﺎﻥ ﭘﻮ ِء ﺟﻬﺎﻧﮕﺎﺭﺍ ﺗﻬﺬﻳﺐ ﺟﻲ ﺟﺎﺭﻱ ﺭﻫﮡ ﺛﺎﺑﺖ ﺮﻱ ﭤﻮ ﺗﻪ ﺷﻬﺮﻱ‬ ‫ﺯﻧﺪﮔﻲ ﺟﺎﺭﻱ ﺭﻫﻲ‪ .‬ﻭ ﻳﻦ ﭔﻮ ﻥ ﺑﻌﺪ ﻣﺎﮢﻬﻦ ﭔﻴﻬﺮ ﺷﻬﺮﻱ ﺯﻧﺪﮔﻲ ﺟﻮ ﺁﻏﺎﺯ ﻴﻮ‪ .‬ﺁﺑﭙﺎﺷﻲ‬ ‫ﺟﻲ ﻣﺎﻫﺮ ﺍﻳﻢ ﺍﻳﭿ ﭘﻨﻬﻮﺭ ﻣﻮﺟﺐ ﻫﺎﮢﻲ ﺍﻫﻮ ﺍﮘﻴﻮﻥ ﻧﻈﺮﻳﻮ ﺭﺩ ﭤﻲ ﭼ ﻮ ﺁﻫﻲ ﺗﻪ ﻣﻮﻫﻦ ﺟﻲ‬ ‫ﺩ ﻱ ۽ ﻫ ﺍﭘﺎ ﺟﻲ ﻭ ﻳﻦ ﭔﻮ ﻥ ۾ ﺗﺒﺎﻫﻲ ﺑﻌﺪ ﺗﻬﺬﻳﺐ ﺟﻮ ﭰﻴﭥﻮ ﭰﺮﮠ ﺭ ﺠﻲ ﻭﻳﻮ‪ .‬ﺍﮖ ﺍﻫﻮ‬ ‫ﺗﺎﺛﺮ ﻧﻮ ﻭﻳﻨﺪﻭ ﻫﻮ ﺗﻪ ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﺯﻭﺍﻝ ﺳﺎﻥ ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ ﻣﺎﻥ ﺗﻬﺬﻳﺐ ۽ ﺗﻤﺪﻥ ﺟﻮ‬ ‫ﻣ ﻤﻞ ﺧﺎﺗﻤﻮ ﺍﭼﻲ ﻭﻳﻮ ﭘﺮ ﺍﻫﻮ ﺗﺼﻮﺭ ﺑﻌﺪ ۾ ﭤﻴﻞ ﺗﺤﻘﻴﻘﻦ ﻏﻠﻂ ﺛﺎﺑﺖ ﻴﻮ ﺁﻫﻲ‪ .‬ﻣﻮﻫﻦ‬ ‫ﺟﻲ ﺩ ﻱ ۽ ﭔﻴﻦ ﺷﻬﺮﻥ ﺟﻮ ﺯﻭﺍﻝ ﻮ ﻫ ﺋﻲ ﻭﻗﺖ ﻧﻪ ﭤﻴﻮ ﻫﻮ‪ ،‬ﭘﺮ ﻫ ﻃﺮﻑ ﺠﻬﻪ‬ ‫ﺷﻬﺮﻱ ﻣﺮ ﺰ ﺯﻭﺍﻝ ﻃﺮﻑ ﻭﮄﻱ ﺭﻫﻴﺎ ﻫﺌﺎ ﺗﻪ ﺍﻥ ﺋﻲ ﻭﻗﺖ ﭔﻴﻮﻥ ﺷﻬﺮﻱ ﺁﺑﺎﺩﻳﻮﻥ ﺍﺳﺮﻱ‬ ‫ﺭﻫﻴﻮﻥ ﻫﻴﻮﻥ‪ .‬ﻫ ﻥ ﺷﻬﺮﻱ ﻣﺮ ﺰﻥ ﺟﻲ ﺟﺎ ِء ﭔﻴﺎ ﺷﻬﺮ ﻭﺍﻻﺭﻱ ﺭﻫﻴﺎ ﻫﺌﺎ‪ .‬ﺍﺭﺗﻘﺎ ﺟﻮ ﺍﻫﻮ‬ ‫ﺳﻠﺴﻠﻮ ﻫﻦ ﺗﻴﺰ ﺗﻪ ﻫﻦ ﺳﺴﺖ ﺭﻓﺘﺎﺭ ۾ ﺟﺎﺭﻱ ﻫﻮ‪.‬‬

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‫ ﺳﻨﮅﻱ ﺍﺩﺑﻲ ﺑﻮﺭ‬،”‫ “ﺳﻨﮅﻱ ﭔﻮﻟﻲ َء ﺟﻲ ﺗﺎﺭﻳﺦ‬،‫ ﭜﻴﺮﻭﻣﻞ ﻣﻬﺮﭼﻨﺪ‬،‫ﺁ ﻭﺍﮢﻲ‬ ‫ﻉ‬1972 ،‫ﺣﻴﺪﺭﺁﺑﺎﺩ‬ ”‫ “ﻗﺪﻳﻢ ﺳﻨﮅ‬،‫ ﭜﻴﺮﻭﻣﻞ ﻣﻬﺮﭼﻨﺪ‬،‫ﺁ ﻭﺍﮢﻲ‬ ‫ﻉ‬1931 ،‫ ﺁﺋﺮﻝ“ﺁﺭ ﻴﺎﻻﺟﻴ ﻞ ﻮﺋﺮ ﺁﻑ ﮔﺪﺭﻭﺳﻴﺎ” ﻠ ﺘﻮ‬،‫ﺍﺳ ﻴﺌﻦ‬

181

.160 .161 .162

‫‪.163‬‬ ‫‪.164‬‬ ‫‪.165‬‬ ‫‪.166‬‬ ‫‪.167‬‬ ‫‪.168‬‬ ‫‪.169‬‬ ‫‪.170‬‬ ‫‪.171‬‬ ‫‪.172‬‬ ‫‪.173‬‬ ‫‪.174‬‬ ‫‪.175‬‬

‫ﺍﺧﺘﺮ‪ ،‬ﺟﻤﻨﺎ ﺩﺍﺱ “ﻗﺪﻳﻢ ﺳﻨﮅ ﺍﻭﺭ ﺍﺱ ﻲ ﺭﻭﺍﺑﻄﻪ” ﺭﻭﺯﺍﻧﻪ ﺟﻨﮓ ﺮﺍﭼﻲ‪،‬‬ ‫ﻣ ﻭﻳ ﻣﺌﮕﺰﻳﻦ ‪ 27‬ﺟﻮﻻ ِء ‪1983‬ﻉ‬ ‫ﺍﺳ ﺎﻟﻦ‪ ،‬ﺟﻮﺯﻑ‪ ،‬ﻣﺎﺭ ﺴﻲ ﻓﻠﺴﻔﻮ‬ ‫ﺍﻻﻧﺎ ﻏﻼﻡ ﻋﻠﻲ‪“ ،‬ﺳﻨﮅﻱ ﭔﻮﻟﻲ َء ﺟﻮ ﺑﮡ ﺑﮣﻴﺎﺩ” ﻤﺎﻫﻲ ﻣﻬﺮﺍﮠ ﺣﻴﺪﺭﺁﺑﺎﺩ‪2-1967 ،‬‬ ‫ﺍﻻﻧﺎ‪ ،‬ﻏﻼﻡ ﻋﻠﻲ‪“ ،‬ﺳﻨﮅﻱ ﭔﻮﻟﻲ َء ﺟﻮ ﺑﮡ ﺑﮣﻴﺎﺩ”‪ ،‬ﺣﻴﺪﺭﺁﺑﺎﺩ‪1974 ،‬ﻉ‬ ‫ﺍﻻﻧﺎ‪ ،‬ﺍ ﺮ ﻏﻼﻡ ﻋﻠﻲ‪ ،‬ﺳﻨﮅﻱ ﭔﻮﻟﻲ ﺟﻲ ﺍﺭﺗﻘﺎ‪ ،‬ﺳﻨﮅﻱ ﻟﻴﻨﮕﻮﻳﺞ ﺍﭤﺎﺭ ﻲ‪،‬‬ ‫ﺣﻴﺪﺭﺁﺑﺎﺩ‪2006 ،‬ﻉ‬ ‫ﺍﻻﻧﺎ‪ ،‬ﺍ ﺮ ﻏﻼﻡ ﻋﻠﻲ‪ ،‬ﺳﻨﮅﻱ ﭔﻮﻟﻲ ﺟﻲ ﺍﺭﺗﻘﺎ‪ ،‬ﺳﻨﮅﻱ ﻟﺌﻨﮕﻴﺞ ﺍﭤﺎﺭ ﻲ‪،‬‬ ‫ﺣﻴﺪﺭﺁﺑﺎﺩ ﺳﻨﮅ‪2006 ،‬ﻉ‬ ‫ﺍﻳﺲ ﻭﻱ ﻭﻧ ‪ ،‬ﻭﻧ ﺭ ﺩﻳ ﻭﺍﺯ ﺍﻧ ﻳﺎ‪ ،‬ﺑﺤﻮﺍﻻ ﺗﺎﺭﻳﺦ ﻣﻐﺮﺑﻲ ﭘﺎ ﺴﺘﺎﻥ‪ ،‬ﺭﺷﻴﺪ‬ ‫ﺍﺧﺘﺮ ﻧﺪﻭﻱ‪ ،‬ﺍﺭﺩﻭ ﺑﻮﺭ ﻻﻫﻮﺭ‬ ‫ﺍﺷﺮﻑ‪ ،‬ﻣﺤﻤﺪ ﺗﺎﺭﻳﺦ ﻭ ﺳﻴﺎﺳﺖ‪ ،‬ﺭﺳﺎﻟﻮ‪ ،‬ﺟﻮﻻ ِء ‪1951‬ﻉ‬ ‫ﺍﻳﻨﮕﻠﺲ ﻓﺮﻳ ﺭ ‪“ ،‬ﺧﺎﻧﺪﺍﻥ‪ ،‬ﺫﺍﺗﻲ ﻣﻠ ﻴﺖ ﺍﻭﺭ ﺭﻳﺎﺳﺖ ﺎ ﺁﻏﺎﺯ” ﻣﻨﺘﺨﺐ‬ ‫ﺗﺼﺎﻧﻴﻒ ﺣﺼﻮ‪ 3 :‬ﻣﺎﺳ ﻮ ‪1973‬ﻉ‬ ‫ﺍﻳﻨﮕﻠﺲ‪ ،‬ﻓﺮﻳ ﺭ “ﻣﻨﺘﺨﺐ ﺗﺼﻨﻴﻔﺎﺕ” ﺣﺼﻮ ‪ ،3‬ﻣﺎﺳ ﻮ ‪1973‬‬ ‫ﺑﺨﺎﺭﻱ‪ ،‬ﺳﻴﺪ ﻣﺤﻤﻮﺩ ﺷﺎﻫﻪ‪“ ،‬ﺗﺎﺭﻳﺦ ﺑﻠﻮﭼﺴﺘﺎﻥ” ﻮﺋﻴ ﺎ ‪1983‬ﻉ‬ ‫ﺑﺨﺎﺭﻱ‪ ،‬ﺳﻴﺪ ﺣﺎ ﻢ ﻋﻠﻲ ﺷﺎﻫﻪ ۽ ﻣﺤﻤﺪ ﻋﺜﻤﺎﻥ ﻣﻴﻤﮡ‪ ،‬ﮐﮡ ﺍﻳﺸﻴﺎ ﺟﻲ ﭔﻮﻟﻴﻦ ۽‬ ‫ﻟﭙﻴﻦ ﺟﻲ ﺍﺋﺮﻳ ﺮﻱ‪ ،‬ﺳﻨﮅﻱ ﻟﺌﻨﮕﻴﺞ ﺍﭤﺎﺭ ﻲ‪ ،‬ﺣﻴﺪﺭﺁﺑﺎﺩ ﺳﻨﮅ‪2010 ،‬ﻉ‬ ‫ﺑﺨﺎﺭﻱ‪ ،‬ﺳﻴﺪ ﺣﺎ ﻢ ﻋﻠﻲ ﺷﺎﻫﻪ ۽ ﻣﺤﻤﺪ ﻋﺜﻤﺎﻥ ﻣﻴﻤﮡ‪ ،‬ﺳﻨﮅ ﺟﻲ ﻗﺪﻳﻢ ﺁﺛﺎﺭﻥ‬ ‫ﺟﻲ ﺍﺋﺮﻳ ﺮﻱ‪ ،‬ﺳﻨﮅﻱ ﻟﺌﻨﮕﻴﺞ ﺍﭤﺎﺭ ﻲ‪ ،‬ﺣﻴﺪﺭﺁﺑﺎﺩ ﺳﻨﮅ‪2008 ،‬ﻉ‬ ‫ﺑﺮﻳﻔﺎﻟ ‪ ،‬ﺭﺍﺑﺮ ﺗﺸ ﻴﻞ ﺍﻧﺴﺎﻧﻴﺖ ﻻﻫﻮﺭ‪1966 ،‬‬ ‫ﺑﻠﻨ ﻥ‪ ،‬ﮔﺎ ﻓﺮﻱ “ﺁﺳ ﺮﻳﻠﻴﺎ‪-‬ﺳﺮﺯﻣﻴﻦ ۽ ﺑﺎﺷﻨﺪﺍ”‬ ‫ﭘﭡﺎﮠ‪ ،‬ﻣﻤﺘﺎﺯ “ﺳﻨﮅ ﺟﻲ ﻋﻈﻤﺖ” ﻧﺌﻴﻦ ﺯﻧﺪﮔﻲ ﺮﺍﭼﻲ ‪1971‬ﻉ‬ ‫ﭘﭡﺎﮠ‪ ،‬ﻣﻤﺘﺎﺯ ”ﺻﻮﺭﺗﺨﻄﻲ َء ﺟﻲ ﺍﺭﺗﻘﺎ”‪ ،‬ﻣﺎﻫﻮﺍﺭ ﻧﺌﻴﻦ ﺯﻧﺪﮔﻲ ﺮﺍﭼﻲ‪ ،‬ﻣﺎﺭﭺ‬

‫‪.176‬‬ ‫‪.177‬‬ ‫‪.178‬‬ ‫‪.179‬‬ ‫‪1967‬ﻉ‬ ‫‪ .180‬ﭘﺮﻭﺋﻞ ﻫﻨﺮﻱ ﺍﺑﻲ‪“ ،‬ﺍﻧﺴﺎﻥ ﺟﻲ ﻗﺪﺍﻣﺖ” ﻣﺎﻫﻮﺍﺭ ﺳﺎﺋﻨﺲ‪ ،‬ﻓﻴﺒﺮﻭﺭﻱ‪1982 ،‬ﻉ‬ ‫ﭘﻨﻬﻮﺭ ﺍﻳﻢ ﺍﻳﭿ‪“ ،‬ﺳﻨﮅ ﺟﻲ ﺗﺎﺭﻳﺦ ۽ ﺁﺛﺎﺭ ﻗﺪﻳﻤﻪ ﺗﻲ ﺗﺤﻘﻴﻖ ۽ ﺍﺷﺎﻋﺖ” ﻤﺎﻫﻲ‬ ‫‪.181‬‬ ‫ﻣﻬﺮﺍﮠ‪ ،‬ﺳﻨﮅﻱ ﺍﺩﺑﻲ ﺑﻮﺭ ﺣﻴﺪﺭﺁﺑﺎﺩ‪1984-2 ،‬‬ ‫‪ .182‬ﭘﻨﻬﻮﺭ ﺍﻳﻢ ﺍﻳﭿ‪ ،‬ﺳﻨﮅ ﺟﻲ ﺭﻳﺠﺎﮢﻲ ﺗﺎﺭﻳﺦ ﺟﺎ ﮀﻬﻪ ﻫﺰﺍﺭ ﺳﺎﻝ‪ ،‬ﺳﻨﮅﻳ ﺎﺭ ﻋﻤﺮ‬ ‫ﺳﻮﻣﺮﻭ‪ ،‬ﺮﺍﭼﻲ ‪2013‬ﻉ‬ ‫ﭘﺮﺳﺎﺩ‪ ،‬ﺩﻭﺍﺭ ﺎ “ﺳﻨﮅ ﺟﻮ ﭘﺮﺍﭼﻴﻦ ﺍﺗﻬﺎﺱ” ﭜﺎﮜﻮ ‪1944 ،2‬ﻉ‬ ‫‪.183‬‬ ‫‪ .184‬ﭘﭥﺎﻭﺍﻻ‪ ،‬ﻣﺎﮢ “ﺳﻨﮅﻭ ﻣﺎﭤﺮﻱ َء ﺟﻲ ﺗﻬﺬﻳﺐ” ﻤﺎﻫﻲ ﻣﻬﺮﺍﮠ ﺣﻴﺪﺭﺁﺑﺎﺩ‪2-1-1966 ،‬‬

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‫‪.185‬‬ ‫‪.186‬‬ ‫‪.187‬‬ ‫‪.188‬‬ ‫‪.189‬‬ ‫‪.190‬‬ ‫‪.191‬‬ ‫‪.192‬‬ ‫‪.193‬‬ ‫‪.194‬‬ ‫‪.195‬‬ ‫‪.196‬‬ ‫‪.197‬‬ ‫‪.198‬‬ ‫‪.199‬‬ ‫‪.200‬‬ ‫‪.201‬‬ ‫‪1959‬ﻉ‬ ‫‪.202‬‬

‫ﭜ ﻲ‪ ،‬ﺭﺷﻴﺪ “ﭘﺎ ﺴﺘﺎﻥ ﺟﺎ ﭘﺮﺍﮢﺎ ﺷﻬﺮ”‬ ‫ﭜﻨﭝﺮﻭ‪ ،‬ﻋﻄﺎ ﻣﺤﻤﺪ‪ ،‬ﺳﻨﮅﻭ ﻟﮑﺖ ﺟﻮ ﺑﻴﻦ ﺍﻻﻗﻮﺍﻣﻲ ﻟﮑﺘﻦ ﺳﺎﻥ ﻻﮘﺎﭘﻮ )ﺗﺮﺟﻤﻮ(‪،‬‬ ‫ﺳﻨﮅﻱ ﻟﻴﻨﮕﻮﻳﺞ ﺍﭤﺎﺭ ﻲ‪ ،‬ﺣﻴﺪﺭﺁﺑﺎﺩ‬ ‫ﭜﻨﭝﺮﻭ‪ ،‬ﻋﻄﺎ ﻣﺤﻤﺪ‪ ،‬ﺳﻨﮅﻭ ﻟﮑﺖ ۽ ﭔﻮﻟﻲ‪) ،‬ﺗﺮﺟﻤﻮ(‪ ،‬ﺳﻨﮅﻱ ﻟﻴﻨﮕﻮﻳﺞ ﺍﭤﺎﺭ ﻲ‪،‬‬ ‫ﺣﻴﺪﺭﺁﺑﺎﺩ‬ ‫ﺣﺴﻴﻦ‪ ،‬ﺍ ﺮ ﻓﻬﻤﻴﺪﻩ ‪ ،‬ﺳﻨﮅﻳ ﺎﺭ‪ ،‬ﺳﻨﮅﻭ ﻟﮑﺖ‪ ،‬ﺍﻳ ﻴﻬﻴﻦ ﺻﺪﻱ ِء ۾ ﭤﻴﻞ‬ ‫ﻧﺌﻴﻦ ﺗﺤﻘﻴﻖ‪ ،‬ﺳﻨﮅﻱ ﻟﺌﻨﮕﻴﺞ ﺍﭤﺎﺭ ﻲ‪ ،‬ﺣﻴﺪﺭﺁﺑﺎﺩ ﺳﻨﮅ‪2012 ،‬ﻉ‬ ‫ﺣﺴﻴﻦ‪ ،‬ﺍ ﺮ ﻓﻬﻤﻴﺪﻩ‪ ،‬ﺳﻨﮅﻱ ﭔﻮﻟﻲ‪ :‬ﻣﺨﺘﻠﻒ ﻟﺴﺎﻧﻲ ﭘﻬﻠﻮ‪ ،‬ﺳﻨﮅﻱ ﻟﺌﻨﮕﻴﺞ‬ ‫ﺍﭤﺎﺭ ﻲ‪ ،‬ﺣﻴﺪﺭﺁﺑﺎﺩ ﺳﻨﮅ‪2012 ،‬ﻉ‬ ‫ﺧﺎﻥ‪ ،‬ﺍﻳﻒ ﺍﻱ “ ﻮ ﺟﻲ ﻠﭽﺮ” ﻣﺎﻫﻮﺍﺭ ﻫﻼﻝ ﭘﺎ ﺴﺘﺎﻥ ﻣﻴﮕﺰﻳﻦ‪ ،‬ﺭﻭﺯﺍﻧﻪ‬ ‫ﻫﻼﻝ ﭘﺎ ﺴﺘﺎﻥ ﺮﺍﭼﻲ‪ ،‬ﻣﺌﻲ ‪1983‬ﻉ‬ ‫ﺩﻭﻟﺖ ﺭﺍﻡ‪ ،‬ﺟﺌﺮﺍﻡ ﺩﺍﺱ‪ ،‬ﺳﻨﮅﻱ ﭔﻮﻟﻲ ۽ ﻟﭙﻲ ﺟﻮ ﺍﺗﻬﺎﺱ‪ ،‬ﺳﻨﮅﻱ ﻟﺌﻨﮕﻴﺞ‬ ‫ﺍﭤﺎﺭ ﻲ‪ ،‬ﺣﻴﺪﺭﺁﺑﺎﺩ ﺳﻨﮅ‪2009 ،‬ﻉ‬ ‫ﺫﺍﻥ ﺯﻳﺮﻱ ﺟﻲ ﺭﭘﻮﺭ ‪ ،‬ﺭﻭﺯﺍﻧﻪ ﻫﻼﻝ ﭘﺎ ﺴﺘﺎﻥ‪ ،‬ﺮﺍﭼﻲ‪ 5 ،‬ﺳﻤﺒﺮ ‪1983‬ﻉ‬ ‫ﺭﭘﻮﺭ ‪ ،‬ﺭﻭﺯﺍﻧﻪ ﻫﻼﻝ ﭘﺎ ﺴﺘﺎﻥ‪ ،‬ﺮﺍﭼﻲ ‪ 5‬ﺳﻤﺒﺮ ‪1983‬ﻉ‬ ‫ﺭﻭﺍﻧﻪ ﻫﻼﻝ ﭘﺎ ﺴﺘﺎﻥ ‪ 31‬ﺳﻤﺒﺮ ‪1983‬ﻉ‬ ‫ﺭﻭﺯﺍﻧﻪ ﻫﻼﻝ ﭘﺎ ﺴﺘﺎﻥ ﺮﺍﭼﻲ‪ 21 ،‬ﺳﻤﺒﺮ ‪1984‬ﻉ‬ ‫ﺳﺮﺍﺝ ﺍﻟﺤﻖ‪“ ،‬ﺳﻨﮅﻱ ﭔﻮﻟﻲ” ‪1964‬ﻉ‬ ‫ﺳﺮﺍﺝ ﺍﻟﺤﻖ‪“ ،‬ﺳﻨﮅﻱ ﭔﻮﻟﻲ” ﻤﺎﻫﻲ ﻣﻬﺮﺍﮠ ﺣﻴﺪﺭﺁﺑﺎﺩ‪1-1962 ،‬‬ ‫ﺳ ﻨﺪﺭ ﻣﻐﻞ “ﺍﺭﺗﻘﺎ ﺟﻲ ﻬﺎﮢﻲ” ﺣﻴﺪﺭﺁﺑﺎﺩ ‪1985‬ﻉ‬ ‫ﺳﻮﻣﺮﻭ‪ ،‬ﻣﻮﻻ ﺑﺨﺶ ﺍﻱ‪ “،‬ﻮ ﺟﻲ‪-‬ﺁﺛﺎﺭ ﻗﺪﻳﻤﻪ ﺟﻮ ﻫ ﻧﺸﺎﻥ” ﻤﺎﻫﻲ ﻣﻬﺮﺍﮠ‬ ‫ﺣﻴﺪﺭﺁﺑﺎﺩ‪ 1962 ،‬ﭘﺮﭼﻮ ﻧﻤﺒﺮ ‪4‬‬ ‫ﺳﻤﺮﺍ ‪ ،‬ﮔﻨﮕﺎﺭﺍﻡ “ﺳﻨﮅ ﺳﻮﻭﻳﺮ”‬ ‫ﺷﻴﺪﺍﺋﻲ‪ ،‬ﺭﺣﻴﻢ ﺩﺍﺩ ﺧﺎﻥ ﻣﻮﻻﺋﻲ‪“ ،‬ﺗﻤﺪﻥ ﺳﻨﮅ” ﺳﻨﮅ ﻳﻮﻧﻴﻮﺭﺳ ﻲ ﭴﺎﻣﺸﻮﺭﻭ‪،‬‬ ‫ﺷﻴﺦ‪ ،‬ﺯﻣﺎﻥ “ﺳﻨﮅﻱ ﻃﺐ”‪ ،3-2-1‬ﻤﺎﻫﻲ ﻣﻬﺮﺍﮠ ﺣﻴﺪﺭﺁﺑﺎﺩ‪ 1980 ،‬ﮐﺎﻥ ‪1982‬‬ ‫ﻣﺨﺘﻠﻒ ﺷﻤﺎﺭﺍ‬ ‫ﻣﻴﻤﮡ‪ ،‬ﺳﺮﺍﺝ ﺍﻟﺤﻖ‪“ ،‬ﺁﻣﺮﻱ” ﻗﺴﻂ‪ ،2-1-‬ﻣﺎﻫﻮﺍﺭ ﻧﺌﻴﻦ ﺯﻧﺪﮔﻲ‪ ،‬ﻣﺎﺭﭺ ﺍﭘﺮﻳﻞ‬

‫‪.203‬‬ ‫‪1966‬ﻉ‬ ‫‪ .204‬ﮔﻨﮕﺎﺭﺍﻡ‪ ،‬ﺳﻤﺮﺍ ‪“ ،‬ﺳﻨﮅﻭ ﺳﺆﻭﻳﺮ”‬ ‫‪ .205‬ﺻﺪﻳﻘﻲ‪ ،‬ﻣﺤﻤﺪ ﺍﺩﺭﻳﺲ‪“ ،‬ﺳﻨﮅﻭ ﻣﺎﭤﺮ ﺟﻲ ﺳﭝﻴﺘﺎ” ﺳﻨﮅﻱ ﺍﺩﺑﻲ ﺑﻮﺭ ‪ ،‬ﺣﻴﺪﺭﺁﺑﺎﺩ‪،‬‬ ‫‪1979‬‬

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‫ﻋﺒﺪﺍﻟﺤﻤﻴﺪ ﺭﺍﺷﺪ‪“ ،‬ﺳﺮﺍﺋ ﻲ ﺯﺑﺎﻥ ﺎ ﺟﺎﺋﺰﻩ” ﻣﺎﻫﻨﺎﻣﻪ ﻗﻮﻣﻲ ﺯﺑﺎﻥ‪ ،‬ﻣﺌﻲ‬

‫‪.206‬‬ ‫‪1976‬ﻉ‬ ‫‪ .207‬ﺟﺘﻮﺋﻲ‪ ،‬ﻋﻠﻲ ﻧﻮﺍﺯ “ﺳﻨﮅﻱ ﭔﻮﻟﻲ” ﻤﺎﻫﻲ ﻣﻬﺮﺍﮠ ﺣﻴﺪﺭﺁﺑﺎﺩ‪2- 1968 ،‬‬ ‫‪ .208‬ﻓﺮﻳﺰﺭ‪ ،‬ﺳﺮ ﺟﻴﻤﺲ ﺟﺎﺭﺝ‪“ ،‬ﺟﺎﺩﻭ ۽ ﺳﺎﺋﻨﺲ” ﺣﺼﻮ‪2 :‬‬ ‫‪ .209‬ﺩﻭﻧﻲ‪ ،‬ﻗﻤﺮ ﺍﻟﺪﻳﻦ “ﺗﻬﺬﻳﺐ ۽ ﺗﻤﺪﻥ ﺟﻮ ﻣﺮ ﺰ ﺍﻭﻟﻬﻪ ﭘﺎ ﺴﺘﺎﻥ”‪ ،‬ﻣﺎﻫﻮﺍﺭ ﻧﺌﻴﻦ‬ ‫ﺯﻧﺪﮔﻲ‪ ،‬ﺟﻮﻻ ِء ‪1965‬ﻉ‬ ‫‪ .210‬ﻟﺌﻤﺒﺮ ‪ ،‬ﺍﻳﭿ ﻲ‪“ ،‬ﺗﺎﺭﻳﺦ ﺳﻨﮅ” ﺟﻠﺪ ‪“ ،1‬ﺳﻨﮅ ﻫ ﻋﺎﻡ ﺟﺎﺋﺰﻭ”‬ ‫ﺎ ‪ ،‬ﻟﺰﻟﻲ ﺍﻳﻞ “ﻗﺪﻳﻢ ﺗﺮﻳﻦ ﺑﻠﻮﭼﺴﺘﺎﻥ” ﻣﺎﻫﻪ ﻧﻮ ﺮﺍﭼﻲ‪ ،‬ﺁ ﻮﺑﺮ ‪1951‬ﻉ‬ ‫‪.211‬‬ ‫‪ .212‬ﻟﻴﻮﻧﺘﻴﻒ‪ ،‬ﻟﻴﻒ “ﺳﻴﺎﺳﻲ ﻣﻌﺎﺷﻴﺎﺕ” ﻣﺎﺳ ﻮ ‪1975‬ﻉ‪ ،‬ﺹ‪22-20 -‬‬ ‫‪ .213‬ﻟﻴﻨﻦ‪“ ،‬ﺭﻳﺎﺳﺖ ﺍﻭﺭ ﺍﻧﻘﻼﺏ” ﻣﺎﺳ ﻮ‬ ‫‪ .214‬ﭼﻨﺎ‪ ،‬ﻣﺤﺒﻮﺏ ﻋﻠﻲ “ﺳﻨﮅ ﻣﺎﭤﺮ ﺟﺎ ﺍﺻﻞ ﺭﻫﻮﺍﺳﻲ ﺩﺭﺍﻭ ﺁﻫﻦ” ﻤﺎﻫﻲ ﻣﻬﺮﺍﮠ‬ ‫‪3-1973‬‬ ‫‪ .215‬ﭼﻨﺎ‪ ،‬ﻣﺤﺒﻮﺏ ﻋﻠﻲ “ﺳﻨﮅﻱ ﺍﺩﺏ ﻲ ﻣﺨﺘﻠﻒ ﺭﺟﺤﺎﻧﺎﺕ” ﺹ‪3-2-‬‬ ‫‪ .216‬ﻣﻌﺎﺷﺮﻱ ﻲ ﺳﺎﺋﻨﺲ‪ ،‬ﻣﺎﺳ ﻮ ‪1977‬ﻉ‪ ،‬ﺹ‪89-88-‬‬ ‫‪ .217‬ﻣﻠ ﺎﮢﻲ‪ ،‬ﻣﻨﮕﻬﺎﺭﺍﻡ‪“ ،‬ﺳﺎﻫﺘ ﺎﺭﻥ ﺟﻮﻥ ﺳﻤﺮﺗﻴﻮﻥ”‬ ‫‪ .218‬ﻣﺎﺭ ‪ ،‬ﺟﻮﻧﺎﭤﻦ ﺭﻭﺯﺍﻧﻪ ﻋﺒﺮﺕ ﺣﻴﺪﺭﺁﺑﺎﺩ‪ 7 ،‬ﻧﻮﻣﺒﺮ ‪1981‬ﻉ‬ ‫‪ .219‬ﻣﻮﻻﻧﺎ ﻗﺎﺳﻤﻲ‪ ،‬ﺭﺳﺎﻟﻮ ﺍﻟﺮﺣﻴﻢ ﺳﻨﮅﻱ‪ ،‬ﺣﻴﺪﺭﺁﺑﺎﺩ‪1967 ،‬ﻉ‬ ‫‪ .220‬ﻣﻬﺮ ﻤﺎﻝ‪ ،‬ﻣﻮﻫﻦ ﺟﻲ ﺩ ﻱ ﺟﻲ ﭔﻮﻟﻲ ﻬ ﻱ ﻫﺌﻲ‪ ،‬ﻣﺎﻫﻮﺍﺭ ﻧﺌﻴﻦ ﺯﻧﺪﮔﻲ‬ ‫ﺮﺍﭼﻲ‪ ،‬ﺁ ﻮﺑﺮ ‪1969‬ﻉ‬ ‫‪ .221‬ﻣﻴﺨﺎﺋﻴﻞ ﺍﻳﻠﻴﻦ ۽ ﺍﻳﻠﻴﻨﺎ ﺳﻴﮕﺎﻥ‪“ ،‬ﺍﻧﺴﺎﻥ ﺑ ﺍ ﻴﺴﻲ ﺑﻨﺎ” ﺮﺍﭼﻲ ‪1982‬ﻉ‬ ‫‪ .222‬ﻣﻴﻤﮡ ﻋﺒﺪﺍﻟﻤﺠﻴﺪ ﺳﻨﮅﻱ‪“ ،‬ﺳﻨﮅﻱ ﭔﻮﻟﻲ”‪ ،‬ﻤﺎﻫﻲ ﻣﻬﺮﺍﮠ ﺣﻴﺪﺭﺁﺑﺎﺩ‪2-1-1973 ،‬‬ ‫‪ .223‬ﻣﻴﻤﮡ ﻋﺒﺪﺍﻟﻤﺠﻴﺪ ﺳﻨﮅﻱ‪“ ،‬ﻫﺎ ﻭ ﺩﺭﻳﺎﻫﻪ”‪ ،‬ﺍﭠﺎ ﻣﻴﻨﻬﻦ ﻣﻠﻴﺮ‪ ،‬ﻣﻴﺮﭘﻮﺭﺧﺎﺹ‪1975-‬‬ ‫‪ .224‬ﻧﺒﻲ ﺑﺨﺶ ﺑﻠﻮﭺ‪“ ،‬ﺳﻨﮅﻱ ﭔﻮﻟﻲ َء ﺟﻲ ﻣﺨﺘﺼﺮ ﺗﺎﺭﻳﺦ” ‪1962‬ﻉ‬ ‫‪ .225‬ﻧﺪﻭﻱ ﺍﺑﻮ ﺍﻟﺠﻼﻝ‪ ،‬ﻣﻮﻫﻦ ﺟﻮ ﺩ ﻭ ﻲ ﺯﺑﺎﻧﻴﻦ‪ ،‬ﺭﺳﺎﻟﻪ ﺗﺎﺭﻳﺦ ﻭ ﺳﻴﺎﺳﺖ‪ ،‬ﻧﻮﻣﺒﺮ‬ ‫‪1953‬ﻉ‬ ‫‪ .226‬ﻫﺎﻭﺭ ﻣﻮﺋﺮ‪“ ،‬ﻭﺣﺸﻲ ﺟﻴﻮﺕ ﺟﺎ ﻧﺸﺎﻥ” ﺣﻴﺪﺭﺁﺑﺎﺩ‬ ‫‪ .227‬ﻳﻮﺭﻱ ﮔﻨ ﻮﻓﺴ ﻲ‪“ ،‬ﭘﺎ ﺴﺘﺎﻥ ﻲ ﻗﻮﻣﻴﺘﻴﻦ” ﻣﺎﺳ ﻮ ‪1976‬ﻉ‬

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‫ﺭ ﺳﻨﮅﻱ ﺟﻮ ﺗﻌﺎﺭﻑ‬ ‫ ‬ ‫ﺳﻨﮅ ﺟﻮ ﻣﺸﻬﻮﺭ ﻟﻴﮑ ﺭ ﺳﻨﮅﻱ )ﺍﺻﻞ ﻧﺎﻟﻮ ﻏﻼﻡ ﺍﺻﻐﺮ ﻣﻨﮕﻲ( ‪ 5‬ﺁﮔﺴ ‪1961‬ﻉ ﺗﻲ‬ ‫ﺗﻌﻠﻘﻲ ﻨ ﻳﺎﺭﻱ ﺿﻠﻊ ﻧﻮﺍﺏ ﺷﺎﻫﻪ ﺟﻲ ﮘﻮﭞ ﺣﺎﻣﺪ ﺍﭴﮡ ۾ ﭘﻴﺪﺍ ﭤﻴﻮ‪ .‬ﭘﺎﮠ ﺳﻨﮅ ﻳﻮﻧﻴﻮﺭﺳ ﻲ‬ ‫ﻣﺎﻥ ﮔﺮﻳﺠﻮﺋﻴﺸﻦ ﺮﮠ ﺑﻌﺪ ﺻﺤﺎﻓﺖ ﺟﻮ ﭘﻴﺸﻮ ﺍﺧﺘﻴﺎﺭ ﻴﻮ‪ .‬ﭘﺎﮠ ﺭﻭﺯﺍﻧﻲ ﺳﻨﮅ ﺳﺠﺎﮖ‬ ‫ﺟﻲ ﺍﻳ ﻳ ﺮ ۽ ﺭﻭﺯﺍﻧﻲ ﺟﺎﮘﻮ ﺮﺍﭼﻲ ﺟﻲ ﺍﻳ ﻳ ﺮ ۽ ﭘﺒﻠﺸﺮ ﻃﻮﺭ ﺧﺪﻣﺘﻮﻥ ﺳﺮﺍﻧﺠﺎﻡ ﻧﻴﻮﻥ‪.‬‬ ‫ﺟ ﻫﻦ ﺗﻪ ﺭﻭﺯﺍﻧﻲ ﻋﻮﺍﻣﻲ ﺁﻭﺍﺯ ﺮﺍﭼﻲ‪ ،‬ﺭﻭﺯﺍﻧﻲ ﺳﭻ ﺮﺍﭼﻲ‪ ،‬ﺭﻭﺯﺍﻧﻲ ﺳﻮﭚ ﺮﺍﭼﻲ‪،‬‬ ‫ﺭﻭﺯﺍﻧﻲ ﺗﻌﻤﻴﺮ ﺳﻨﮅ ﺮﺍﭼﻲ‪ ،‬ﺭﻭﺯﺍﻧﻲ ﺳﻨﮅ ﺣﻴﺪﺭﺁﺑﺎﺩ ۾ ﻧﻴﻮﺯ ﺍﻳ ﻳ ﺮ ۽ ﺍﺳﺴ ﻨ ﺍﻳ ﻳ ﺮ‬ ‫ﻃﻮﺭ ﺧﺪﻣﺘﻮﻥ ﺳﺮﺍﻧﺠﺎﻡ ﻧﻴﻮﻥ‪ .‬ﭘﺎﮠ ﻣﺨﺘﻠﻒ ﺻﺤﺎﻓﺘﻲ ﺗﻨﻈﻴﻤﻦ ۾ ﺷﺎﻣﻞ ﺭﻫﻴﻮ ﺁﻫﻲ‪.‬‬ ‫ﺭ ﺳﻨﮅﻱ ﺳﻨﮅ ﺟﻲ ﺣﻘﻦ ﺧﺎﻃﺮ ﻣﺨﺘﻠﻒ ﻗﻮﻣﭙﺮﺳﺖ ۽ ﺗﺮﻗﻲ ﭘﺴﻨﺪ ﺗﻨﻈﻴﻤﻦ ۾ ﺑﻪ ﺳﺮﮔﺮﻡ‬ ‫ﺮﺩﺍﺭ ﺍﺩﺍ ﻨﺪﻭ ﺭﻫﻴﻮ ﺁﻫﻲ‪ .‬ﻫﻮ ﮔﺬﺭﻳﻞ ‪ 20‬ﺳﺎﻟﻦ ﮐﺎﻥ ﺍﺩﺏ‪ ،‬ﺳﻴﺎﺳﺖ ۽ ﺻﺤﺎﻓﺖ ﺳﺎﻥ‬ ‫ﻻﮘﺎﭘﻴﻞ ﻫﺠﮡ ﺳﻤﻴﺖ ﻴﺘﺮﻥ ﺋﻲ ﺘﺎﺑﻦ ﺟﻮ ﺧﺎﻟﻖ ﺭﻫﻴﻮ ﺁﻫﻲ‪ .‬ﺟﻦ ۾ ﻴﺘﺮﺍﺋﻲ ﺘﺎﺏ‬ ‫ﺷﺎﻳﻊ ﭤﻴﻞ ﺁﻫﻦ‪ .‬ﺟ ﻫﻦ ﺗﻪ ﺳﻨﺪﺱ ﺳﻮﻳﻦ ﻣﻘﺎﻻ ۽ ﻣﻀﻤﻮﻥ ﻣﺨﺘﻠﻒ ﺍﺧﺒﺎﺭﻥ ۽ ﺭﺳﺎﻟﻦ ۾‬ ‫ﺷﺎﻳﻊ ﭤﻴﻨﺪﺍ ﺭﻫﻴﺎ ﺁﻫﻦ‪ .‬ﺭ ﺳﻨﮅﻱ ﺟﻲ ﺷﺎﻳﻊ ﭤﻴﻞ ﺘﺎﺑﻦ ۾ “ﻗﻮﻣﻮﻥ ۽ ﻗﻮﻣﻲ ﺗﺤﺮﻳ‬ ‫ﺁﺯﺍﺩﻱ”‪ “ ،‬ﻮ ﻱ ﭰﺎ ﺟﻮ ﺳﺎﻧﺤﻮ”‪“ ،‬ﺳﻨﮅﻱ ﻗﻮﻡ ﺟﻮ ﻣﻘﺪﻣﻮ”‪“ ،‬ﺳﻨﮅ ﺟﻲ ﺳﻴﺎﺳﻲ‬ ‫ﺻﻮﺭﺗﺤﺎﻝ”‪“ ،‬ﺳﻨﮅ ﺁﺯﺍﺩﻱ ۽ ﺍﻧﻘﻼﺏ”‪“ ،‬ﺗﺎﺭﻳﺦ ﺟﻲ ﻻ ”‪“ ،‬ﻗﺎﺿﻲ ﻓﻴﺾ ﻣﺤﻤﺪ”‪“ ،‬ﺳﻨﮅ ﺟﻲ‬ ‫ﻗﻮﻣﻲ ﺗﺤﺮﻳ ۽ ﺳﻨﮅﻳﻦ ﺟﻮ ﺍﺗﺤﺎﺩ”‪“ ،‬ﺍﭲ ﺟﻲ ﺳﻨﮅ” ۽ “ﺳﻨﮅﻭ ﺳﭝﻴﺘﺎ ﺟﻲ ﺍﻭﺳﺮ” ﺘﺎﺏ‬ ‫ﮘﮣﺎﺋﻲ ﺳﮕﻬﺠﻦ ﭤﺎ‪.‬‬ ‫ﺭ ﺳﻨﮅﻱ ﻴﺘﺮﺍﺋﻲ ﺘﺎﺏ ﺗﺮﺟﻤﻮ ﺮﻱ ﺳﻨﮅﻱ ﭔﻮﻟﻲ َء ﺟﻲ ﺟﻬﻮﻟﻲ َء ۾ ﻭﮄﺍ ﺁﻫﻦ‪ .‬ﺟﻦ ۾‬ ‫ﺑﻴﻨﻈﻴﺮ ﭜ ﻮ ﺟﻮ ﺘﺎﺏ “ﭘﺎ ﺴﺘﺎﻥ ﻃﻮﻓﺎﻥ ﺟﻲ ﮔﻬﻴﺮﻱ ۾” ﺑﻪ ﻫ ﺁﻫﻲ‪ .‬ﺟ ﻫﻦ ﺗﻪ ﻴﺌﻲ‬ ‫ﺘﺎﺏ ﻣﺮﺗﺐ ﺑﻪ ﻴﺎ ﺁﻫﻦ‪ .‬ﺟﻦ ۾ “ﺑﺎﺑﺎ ِء ﺳﻨﮅ ﺎﻣﺮﻳ ﺣﻴﺪﺭ ﺑﺨﺶ ﺟﺘﻮﺋﻲ”‪“ ،‬ﺳﻨﮅﻱ ﭔﻮﻟﻲ‬ ‫ﺭﺕ ﺭﺗﻮﻟﻲ” ۽ ﭔﻴﺎ ﺷﺎﻣﻞ ﺁﻫﻦ‪.‬‬

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