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                <text>یکشنبه هشتم سپتامبر"اسکات کوپر" وكيل امورمهاجرت در كتابخانه شهر بلومفيلد غربی مسائلورود و خروج و مهاجرت ایرانیان را با توجهبه نوساناتی که از یازده سپتامبر به بعد حاصلشده برای شرکت کنند گان حاضر در جلسه بیانکرد و به سؤالهای حاضرین در زمینه هایگوناگون پاسخ گفت. در تمام طول جلسه افکارمن در زمینه غم مهاجرت دور می زد. بیادآوردم که در سال 1971 در لندن با یکمیلیونر ایرانی ( میلیونرهای آن زمان !) آشناشدم که در هتلی گران زندگی می کرد. از حالو احوالش جویا شدم؛ گفت: آرزو دارم به جایاین دختر خانمها و گارسونهای تی تیش مامانییک روز صبح یک نفر وارد هتل شود و بیایددر اطاق مرا بزند و رو کند به من و به زبانفارسی بگوید: " پدر سوخته مادر فلان اینجا چهمی کنی؟ " این غم مهاجرت شرق و غرب وشمال و جنوب نمی شناسد. نوشین همانقدر درروسيه غریب بود که جمال زاده در ژنو وبزرگ علوی همانگو نه در برلن شرقی چشمبراه بود که بیست سال پیش از او صادق هدایتدر پاریس و سی سال بعد بهمن محصص درینگه دنیا ( یعنی اینجا ) این کوچه بن بستپناهند گی اگر هزار چراغ هنر در دل صاحبشروشن کند باز راه به د یار آزادی نخواهد داشت.شاید کوتاهترین و دلپذ یرترین عبارت را درباب آوارگی بزرگ علوی نوشته باشد که پساز بیست و پنج سال به ایران سفر کرد ولیناچار به باز گشت شد و نوشت: کسی که لانهای در وطن ندارد آواره است ولو اینکه درغربت در بهشت برین زندگی کند. آرزویدیدار خویشان و حسرت آمد و شد در جرگهدوستان و شوق آشنایی با کسانی که با آنها سالهاتوسط آثارشان مراوده داشته ای آتشی است کههرگز خاموش نمی شود. در همه این سالهابرگشت به ایران برایم هدف بود. تنها درشرایطی که به آبروی من لطمه ای نزند."به گلشن می شنید ند از قفس کاش هم آوازانما فریاد ما را" .مشکل مهاجرت تنها برای کار و فکرآد میزادنیست که دیگر گون می شود. مسئله این استکه دوباره باید زندگی را از صفر شروع کرد!بچه ها بزرگ می شوند و اخلاق و روحیاتدیگری دارند . با آدم غریبه اند؛ نه شعر میفهمند و نه کلام سعدی. زن آدم با همسا یه نمیجوشد و بعد از مدتی نخستین بیمار آد م بعد ازمهاجرت است . وضع خود آدم هم از همه بد تراست . آدم در سابق سنگ می خورد تبد یل بهویتامین می شد در این ایام ویتامین می خوردتبدیل به سنگ کلیه میشود. و خلاصه شایدمونس آدمی، اگر اهلش باشد، مشتی کتاب میشودکه لحظه ای آدم را به خود بکشد واز واقعیتدور کند . بادی وزید و لانه ما را بباد داد برخیز تا دوباره بسازیم لانه ای. محمود معلميان</text>
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                <text>The word ‘Mehr’ in the Avesta, the religious text of the Zoroasrians, and in the cuneiform inscriptions of the Achaemenians stands for ‘contract’, ‘treaty’, ‘kindness’, and ‘sun’. The seventh month of the solar year and the sixteenth day of each month were also called ‘Mehr’. The sixteenth day of each month was ascribed to the angel of light and it is known as the Mehrruz, Mithra Day or Sun-day. This day was the beginning of a glorified festival that was called Mithrakana in ancient times. Mithrakana means “belonging to Mithra” and the word Mehregan is derived from that. This celebration was the second of the two major celebrations of the ancient world in which the calendar was divided into two seasons. Mehregan was celebrated at the beginning of winter and Noruz, at the beginning of summer. For both these celebrations people would wear new clothes, drink certain wine, and dance. According to the Bundahishn, the Zoroastrian book of creation, it was on Mehregan that Mashia and Mashianih or first man and first woman emanated from Kayuomars, the first legendary being on earth. During the period of the Alexandrian invasion, Mithra, under the names Mithradates or Mehrdad, was invoked when oaths were sworn. In fact, worshipping Mithra had such a great impact that it influenced Alexander’s army and later widely penetrated the Roman Empire as a religious movement with its own ceremony, festival, and celebration. Remains of Mithraic temples can be found in different spots of Europe and Asia. There are quotations from many scholarly sources in Persian and Arabic about Mehregan. For example, in Biruni’s celebrated work Asar al-Baqiyyah fi Qurun al-Khaliyyah (The Traces of the Past Centuries), we read that it was in ‘Mehr-ruz’ that the uprising of the renowned blacksmith Kaveh brought the legendary ruler Fereydoon to power and overcame evil forces of Zahhak. In memory of that victory, they used to assign a champion as a “town crier” to shout “0 angels, come to this world and save it from the harm of the evil forces!”. It is said that on this day the lord of the universe spread the earth, gave souls to bodies, and at the same time, the moon received light from the sun. According to legend, since Zahhak’s rule lasted for a thousand years, and it is noticed that it may be possible to live that long, people wish each other thousand-year-old lives. The Mehregan celebration was so greatly respected that even after the advent of Islam it was accepted and celebrated by most of the people in the Arab world under its Arabic name Mehrjan.</text>
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                <text>English –Farsi translationاز طرف تمام موسسات به رسمیت شناخته می شودترجمه از فارسی به انگلیسیو از انگلیسی به فارسیبا قیمت مناسب با ما تماس بگیرید.(248) 403-5605</text>
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                <text>این ستون کوششی است در پایایی راه و مسلک شادروان استا د حسنلاهوتی . یادش گرامی!مثنوی معنوی ، دفتر دوم:شکایت کردن اهل زندان پیش وکیل قاضی از دست آن مفلسبا وکیل قاضی ادراک مَند اهل زندان در شکایت آمدندکه سلام ما به قاضی بر کنون بازگو آزارِ ما زین مَردِ دونکاندرین زندان بماند او مُستَمِر یاوه تاز و طبل خوارست و مُضِرچون مگس حاضر شود در هر طعام از وقاحت بی صَلا و بی سلامزندانیان از وکیل تقاضا کردند که به قاضی بگوید اگر این مرد زیادهطالب و پر خور ) طبل خوار ( در زندان بماند خوراک همگان را بیاجازه و با وقاحت خواهد خورد.پیش او هیچَست لوتِ شصت کَس کَر کند خود را اگر گوییش بَسمرد زندان را نیاید لُقمه ای ور به صد حیلت گُشاید طُعمه ایدر زمان پیش آید آن دوزخ گلو حُجّتش این که خدا گفتا کُلواعالمی را لقمه کرد و درکشید معده اش نعره زنان هَل مِن مَزیداگر غذای شصت نفر هم جلوی او باشد او می خورد و اعتراضدیگران را نشنیده می گیرد گوی کر است و نمی شنود.دوزخ گلو: از آن جهت که سیر نمیشود. اشاره به قران که دوزخفریاد می زند هل من مزید ! یعنی دوزخ از بلعیدن مردمان بدکارهسیر و انباشته نمی شود و گلویی که به ان بماند نیز چنین است .هر کس لقمه ای هر جا پیدا می کند سر و کله این پرخور پیدا میشود و لقمه را می خورد و می گوید خدا گفته است : کلو : اشاره بهایه )كلو واشربو ولا تسرفو ان الله لا یحب المسرفین (بخورید وبیاشامید اما اسراف نکنید. خدا اسراف کاران را دوست ندارد.زین چنین قحط سه ساله داد داد ظِلّ مولانا ابد پاینده بادظِلِّ مولانا: همچون پایان نامه ها که دعایی بوده است در حق -مخاطب می گفتند, سایه شما مستدام !یا ز زندان تا رود این گاومیش یا وظیفه کُن ز وَقفی لُقمه ایشیا دستور آزادی وی را بده و یا مالی را وقف خوراک و قوت او کن.- گاومیش , چون پیوسته نشخوارگر است نمونه پر خوری است- وقف , تخصیص دادن ملک یا مالی برای مصرف کردن در اموریکه وقف کننده تعیین کرده استای ز تو خوش هم ذُکور و هم اِناث داد کن المُستَغاث المُستغَاثای که زن و مرد از تو آسایش دارند به فریاد ما برس !سوی قاضی شد وکیل بانمگفت با قاضی شکایت یک بیکخواند او را قاضی از زندان به پیشپس تفحّص کرد از اَعیانِ خویشهنگامی که وکیل شکایت را برد, قاضی افراد مورد عتماد خود رابرای جستجو فرستاد.اعیان: مقصود کسانی هستند که قاضی در شناخت اشخاص یا -اطلاع از عدالت آنان، از ایشان پرسش کند .گشت ثابت پیش قاضی آن همهکه نمودند از شکایت آن رمهگفت قاضی خیز ازین زندان بروسوی خانه ی مُردریگ خویش شووقتی جرم او پیش قاضی اثبات گشت و دید حق با جماعت زندانیاناست به او گفت آزادی پس از این زندان برو به خانه موروثیخودت !مرده ریگ : آنچه از مرده باز ماند. ارثیهگفت خان و مان من احسان تستهمچو کافر جنّتم زندان تسُتزندانی که خبر عفو خود را شنید چنین پاسخ داد:لطف تو و بخششتو خان و مان من است وگرنه من از خود چیزی ندارم. این زندانبهشت است مرا !این جهان زندان و ما زندانیانحفره کن زندان و خود را وا رهانگر ز زندانم برانی تو به رَدّ خود بمیرم من ز تقصیری و کدّشیر پشمین از برای گد کنند بومسیلم را لقب احمد کنندمانند کافر که این دنیا را بهشت خود می داند غافل از آن کهدرحقیقت زندانی بیش نیست و سرگرم شدن به آن ما را از خدا دورمی کند .اگر مرا از زندان برانی من از نداری و گدایی و دریوزه گریخواهم مرد.گد معرب آن کد به معنی گدا است . تقصیری:کوتاه دستی.همچو ابلیسی که می گفت ای سلام رَبِّ اَنظِرنی الی یَوم القیاماشاره قالَ أَنْظِرْنِی إِلی یوْمِ یبْعَثوُنَ )مرا تا روز قیامت مهلت ده() صنعت تضمین به کار گرفته شده است (ادامه دارد ...</text>
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