Ferdowsi's Shahnameb: The Persian Book of Kings (c. 1000) Illustration Public domain. ?Miniature from the Berlin Manuscript of Firdausi's Shahnameh (1605)?

Ferdowsi

Imagine Goethe’s inner gaze marveling at majestic Mount Damāvand, the highest peak in the Middle East, immortalized in Persian literature through masterful works like Ferdowsi’s Shâhnameh. From its seemingly timeless lofty heights, Mount Damāvand, remains as unconstrained as the wind, in contrast with the social, political and historical changes unfolding all around it.

I was looking for the fertile, picturesque places with names like warm valley and seven creeks where the judge’s grandson grew up when I came across images of Mount Damāvand and learned of its history.

Illustrations inspired by Abolghassem Mansour-ibn-Hassan Firdausi Tousi (Ferdowsi)’s epic work entitled Shâhnâmeh (Book of Kings) (1010) were submitted by Iran for inclusion inclusion in the Memory of the World Register in 2007. They now host a gallery of illustrations.

“Abolghassem Mansour-ibn-Hassan Firdausi Tousi (Ferdowsi) was a prominent figure in Iranian poetry and the nationalist poet of the Persian Empire. He was born in the Iranian city of Tous in 941 and died in 1020, ten years after he finished his major epic work, the Shâhnâmeh (Book of Kings). This is one of the classics of the Persian-speaking world and is on a par with the ‘Iliad’ and the ‘Aeniad’ of the Greco-Romano cultural communities. An important feature of this work is that although during the period of its creation, Arabic was the main language of science and literature, Ferdowsi used only Persian and therefore helped to revive and maintain this important world language. Today Persian is spoken by over 65 million people in Iran, Afghanistan, Tajikistan and Pakistan and diaspora communities. The Shâhnâmeh has also become an important text throughout Central Asia, India and the former Ottoman Empire. It has been copied countless times and three of these copies could be said to have universal value: the “Demotte Shâhnâmeh” made in the early 1300s for the Il-Khanid patron, Giyath al-Din ; the 16th Century “Houghton Shâhnâmeh” ; and the “Bayasanghori Shâhnâmeh”, which was made in 1430 for Prince Bayasanghor (1399-1433), the grandson of the legendary Central Asian leader Timur (1336-1405). Only the “Bayasanghori Shâhnâmeh” has survived and is kept under lock and key in the Imperial Library of the Golestan Palace in Tehran. The Shâhnâmeh represents the quintessence of aesthetic and literary values of the elite rulers of the Timurid Renaissance who dominated Central and Western Asia in the 15th Century.”

In the nineteenth century, Goethe considered Persian literature to be one of the four main bodies of world literature (Ferdowsi 2006) and his “Verstandnis des West-Ostlichen Divans” was inspired by Persian literature.

“When we turn our attention to a peaceful, civilized people, the Persians, we must — since it was actually their poetry that inspired this work — go back to the earliest period to be able to understand more recent times. It will always seem strange to the historians that no matter how many times a country has been conquered, subjugated and even destroyed by enemies, there is always a certain national core preserved in its character, and before you know it, there re-emerges a long-familiar native phenomenon. In this sense, it would be pleasant to learn about the most ancient Persians and quickly follow them up to the present day at an all the more free and steady pace (Goethe 1819 in Wiesehofer and Azodi 2001: Preface).”

For over 2600 years Persia has been at the geographic centre of trade and cultural exchange, friction If you draw lines from the Mediterranean to Beijing or Beijing to Cairo or Paris to Delhi, they all pass through Iran, which straddles a region where East meets West. Over 26 centuries, a blending of the hemispheres has been going on here—trade, cultural interchange, friction—with Iran smack in the middle.
 

“If we could realize that great works such as the Shahnameh [of Ferdowsi] exists in the world, we would not become so much proud of our own works in such a silly manner (Saint-Beuve cited in Wiesehofer 2001-08-18).”

Notes
1. This UNESCO site entitled Memory of the World hosts digital images like this 1430 illustration from the “Bayasanghori Shâhnâmeh” for Prince Bayasanghor (1399-1433). It illustrated one of the stories in Ferdowsi’s Shahnameb (1010) showing the tyrant Zahhak, nailed to the walls of a cave in Mount Damavand.

2. Some Poems in English

3. “FERDOWSĪ,ABU’L-QĀSEM (329-410 or 416/940-1019 or 1025), one of the greatest epic poets and author of the Šāh-nāma, the national epic of Persia. See also ŠĀH-NĀMA. [...] The sum of such heartfelt, mature, and eloquently expressed views and ethical precepts regarding the world and mankind have led to his being referred to, from an early period, as ḥakīm (philosopher), dānā (sage), and farzāna (learned); that is, he was considered a philosopher, though he was not attached to any specific philosophical school nor possessed a complete knowledge of the various philosophical and scientific views of his time. [His sobriquet or pen name], Ferdowsī means “[man] from paradise” (Khaleghi, 1988, p. 92). From Encylopedia Iranica

4. The concepts of freedom and human rights allegedly originated in the first Persian Empire, as early as the c. 539 BC with the Achaemenid Persian Shāhanshāh Emperor Cyrus the Great (c. 600/576 BC – c. 530/29 BC). His successors including Darius ruled over a stable global superpower, the world’s first religiously and culturally tolerant empire administrated with the first human rights charter (Farrokh 2007:44, Robertson and Merrills 1996:7, Lauren 2003:11, Xenophon and Hedrick 2007:xiii) with a central government in Pasargadae for more than a thousand years. The borders of the Persian Empire ultimately extended from the Mediterranean to the Indus River, encompassing 23 different peoples and including nations and regions that by 2008 were called Iraq, Pakistan, Afghanistan, Turkmenistan, Uzbekistan, Tajikistan, Turkey, Jordan, Cyprus, Syria, Lebanon, Israel, Egypt, and the Caucasus region (Del Giudice 2008-08:5).” It was Emperor Cyrus the Great who freed the enslaved Jews of Babylon in 539 B. C. providing them with necessary funds to rebuild their in Jerusalem through the Edict of Restoration. (Del Giudice 2008-08:5)”

5. Cyrus the Great Cylinder, The First Charter of Rights of Nations: (Farrokh 2007:44, Robertson and Merrills 1996:7, Lauren 2003:11, Xenophon and Hedrick 2007:xiii)

“In short, the figure of Cyrus has survived throughout history as more than a great man who founded an empire. He became the epitome of the great qualities expected of a ruler in antiquity, and he assumed heroic features as a conqueror who was tolerant and magnanimous as well as brave and daring. His personality as seen by the Greeks influenced them and Alexander the Great, and, as the tradition was transmitted by the Romans, may be considered to influence our thinking even now (Frye 1963).”

6. Richard N. Frye (1920- ), now a professor emeritus at Harvard devoted more than sixty years to teaching, learning and research on Persian history. He founded the Center for Middle Eastern Studies at Harvard and is the Aga Khan Professior of Iranian history at Harvard University. Frye’s books entitled the Nation of Archers (1954) and The Heritage of Persia (1962) The Heritage of Persia (Bibliotheca Iranica, No 1). Islam and the West. Proceedings of the Harvard Summer School Conference on the …
His mentor and predecessor, Arthur Pope was director of the Asia Institute in Shiraz.

“Thus, to refer to the Sasanian period of Iran’s history, Vahram-i Varjavand, seems to me to be a greatly heroised example of the millenary tradition, for he is a truly messianic personality, even though probably a greatly heroised form of the historic Bahrám Chobin. As I have frequently stated, in the past of Iran, for the people, history was not what really happened, or even what they thought had happened, but what they thought should have happened. This is a fundamental characteristic of the view of the past among a people who have a strong epic tradition and a messianic tradition of time speculation (Frye, 1974:57-69 1964: 36-54 cited in Buck 1998).”

7. Some useful translations
Shâhnameh Shahnameh (Farsi) Emperor
Kūrošé Kabīr or Kūrošé Bozorg Kurose Kabir or Kurose Bozorg (Farsi) Emperor Cyrus the Great
Koresh (Hebrew in Bible) Emperor Cyrus the Great
Dhul-Qarnayn (Arabic in Qur’an) possibly referring to Emperor Cyrus the Great.
Damāvand – Damavand
West-Ostlichen (German) West-Eastern

Webliography and Bibliography

Buck, Christopher. 1998. “Bahá’u'lláh as Zoroastrian saviour.” Baha’i Studies Review. 8. London: Association for Baha’i Studies English-Speaking Europe. pp.14–33.

Farrokh, Kaveh. 2007. Shadows in the Desert: Ancient Persia at War. History.

Frye, Richard N. 1963. The Heritage of Persia: The pre-Islamic History of One of the World’s Great Civilizations. World Publishing Company: New York.

Ghasemi, Shapour. “The Cyrus the Great Cylinder.” History of Iran. Accessed February 24.

Knappert, Jan. Ed. 1999.Encyclopaedia of Middle Eastern mythology and religion. Longmead, UK.

Robertson, Arthur Henry; Merrills, J. G. 1996. Human Rights in the World: An Introduction to the Study of the International. Political Science.:7.

Lauren, Paul Gordon. 2003. The Evolution of International Human Rights: Visions Seen. Political Science. p.11.

Xenophon; Hedrick, Larry. 2007. “Xenophon’s Cyrus the Great: The Arts of Leadership and War. History. p.xiii.

Del Giudice, Marguerite. 2008-08. “Persia: Ancient Soul of Iran: A Glorious Past Inspired by a Conflicted Nation.” National Geographic. PP. 34-67.
Ferdowsi, Abolqasem. 2006. Translated by Davis, Dick. 2006. Shahnameh: The Persian Book of Kings. Viking.

Goethe. 1819. Noten and Abhandlungen zu besserem Verstandnis des West-Ostlichen Divans.

Levinson, Von David; Christensen, Karen. 2002. Encyclopedia of Modern Asia. Charles Scribner’s Sons.

Wiesehofer, Josef; Azodi, Azizeh. 2001-08-18. Translated by Azodi, Azizeh. “Preface.” Ancient Persia: From 550 BC to 650 AD. I. B. Tauris. New Ed Edition.

Nurian, Mahdi. 1993. “Afarin Ferdowsi az Zaban Pishinian [The praises of Ferdowsi from the tongue of the ancients].” Hasti Magazine. 4. Tehran: Bahman Publishers.

Effendi, Shoghi. 1991. “Buddha, Krishna, Zoroaster.” The Compilation of Compilations.Volume I. Baha’i Publications Australia.

Effendi, Shoghi. 1944. God Passes By. Wilmette: Bahá’í Publishing Trust.

Frye, Richard N. (1992), “Zoroastrians in Central Asia in Ancient Times.” Journal of the K. R. Cama Oriental Institute. 58: 6–10.

Richard Frye, 1974. “Methodology in Iranian History,” in Neue Methodologie in der Iranistik. (Wiesbaden: Otto Harrassowitz, 1974): 57-69 [66]. Cf. idem, “The Charisma of Kingship in Ancient Iran,” Iranica Antiqua 6 (1964): 36-54.

http://www.traveljournals.net/explore/iran/map/m5119241/garmabdar.html

http://maps.nationalgeographic.com/map-machine#s=h&c=35.6907639509368, 52.032623291015646&z=9

http://www.nationmaster.com/encyclopedia/Damavand

Imagine a new global financial order, the shape of capitalism to come . . .

“In many cases, economic activity is as much a function of creativity, imagination and sentiment as is the act of writing a poem or painting a picture (Bronk 2009).”

This layered image, a digitage, was inspired by Richard Bronk’s The Romantic Economist: Imagination in Economics (2009). It includes fragments from German Romantic artist Friedrich’s paintingVoyageur above the Clouds, the Merryl Lynch bull and a scene from the film Pandemonium about Romantic poets Coleridge and Wordsworth.Maureen Flynn-Burhoe 2009

“The histories and political economy of the present and preceding century partake in the general contagion of its mechanic philosophy, and are the product of an unenlivened generalizing understanding (Coleridge 1816 cited in Bronk 2009). Samuel Taylor Coleridge, The Statesman’s Manual (1816)

“In weakness we create distinctions, then Believe that all our puny boundaries are things Which we perceive and not which we have made.” William Wordsworth, Fragment (c. 1799)

“Standard economics assumes that economic agents are perfectly rational; that is the basis of its predictive equilibrium-based models. Modern versions generally allow for certain types of information problem and market failure, and recognise that institutions and even history play a role; but they still assume that these factors do not call into question the underlying model of agents as rational utility maximisers within those constraints (Bronk 2009).”

Timeline of the Shape of Capitalism to Come

1933 Keynes, in 1933 “in his lectures on his General Theory, said that current yields of firms exercise an “irrational” influence on estimating future worth (Whimster 2009-02-20).” Whimster is associated with the Global Policy Institute (GPI) [1]. 

1971 The foreign currency market arose when the United States went off the gold standard creating a huge market whose volume exceeded the combined trading of the New York, London, Frankfurt, and Tokyo stock exchanges, affecting “every aspect of economic and social order in the U.S. and the other nations of the world (Krieger 1992).” 

1980s Former graduates of the Wharton School of Business, Michael Milken and Donald Trump thrived in the 1980s through junk bonds and corporate takeovers (Portnoy 2003).

1987  Currency trader or derivatives abuser? Andrew Krieger thought New Zealand currency was overvalued so he began betting that the kiwi would fall. He bought then sold hundreds of millions of dollars, triggering a dramtic drop in the kiwi’s value, making a fortune for himself and for Bankers Trust, earning fame or infamy as the best speculative attack in history (The Economist 2004 12:18:108) and creating havoc for a national economy. 

1988-06-07 “Andrew J. Krieger, the successful young currency trader whose departure from the Bankers Trust Company in February set the Wall Street rumor mill buzzing, is quitting his second job this year. Mr. Krieger, who joined Soros Fund Management Inc. in April as senior portfolio manager, announced yesterday that he would form his own trading company, Krieger & Associates (Deutsch 1988).” 

1988-07-21 “Bankers Trust had earned $338 million in foreign exchange trading in the fourth quarter, which at the time was widely believed to be attributable to the complex trading strategies of Andrew J. Krieger. The 32-year-old star trader left the bank in February, complaining that his $3 million bonus was inadequate. At the time of Mr. Krieger’s departure there were rumors that the bank might have to restate earnings, but bank officials denied it, believing then that any impact would be immaterial. Mr. Krieger was known in the markets for taking large, billion-dollar positions in currencies and for trading currency options using highly complex strategies that even his colleagues did not pretend to understand (Bankers New York Times).”

1988 Derivative abuser Andy Krieger of  Bankers Trust mismarked $80 million of currency options. Krieger was also a graduate from the Wharton School of Business where he had studied international finance and trading in foreign-currency options (Portnoy 2003).   

1992-03-03 Andrew Krieger’s book entitled The Money Bazaar : Inside the Trillion-Dollar World of Currency Trading was published. He explained how he manipulated New Zealand currency in the 1980s.  

2002-06 Frank Partnoy’s book (2003) entitled Infectious Greed: How Deceit and Risk Corrupted the Financial Markets examined financial chaos caused by derivatives abusers during the period 1988- 2002 starting with Andy Krieger at the Bankers Trust. Partnoy profiled Nick Leeson “who bankrupted Barings Bank; Robert Citron, who did the same for Orange County; and Joseph Jett, whose “forward recon” trades helped end the independent existence of Kidder Peabody and Long Term Capital Management.” Partnoy blamed Alan Greenspan and Arthur Levitt and other credit rating agencies and federal regulators. Partnoy analysed the collapse of Enron, WorldCom and Global Crossing (Reed Business Information 2003).

2008-10-20 European leaders, like French President Nicolas Sarkozy, favor greater international oversight of markets, and U.S. officials like U.S. President George W. Bush, prefer the current model of national regulation. Mr. Sarkozy repeated his call for a new global financial order. “This is a world-wide crisis and therefore we must find a world-wide solution,” he said. The answer “will be all the more effective insofar as we find it together, we speak with one and the same voice, and we build together the capitalism of the future.” Shape of Capitalism to Come, Finance, Economy, George W. Bush, European Union, Financial Crisis, Capitalism, World Economy, Nicolas Sarkozy, Business News (McKinnon 2008-10-20) 

2009-02 Richard Bronk’s book entitled The Romantic Economist: Imagination in Economics was published [2]. Bronks is an Oxford scholar and Visiting Fellow in the European Institute at the London School of Economics and Political Science. (Elliott 2009-02-16, Whimster 2009-02-20).” 

Tags: credit crisis, credit system breakdown, financial crisis,  shape of capitalism to come, analysis, subprime, bailout, trust, capitalism, European Union, Nicolas Sarkozy, new global financial order, credit chaos, multiple modernities,  Friedrich, Romanticism, Pandemonium, William Wordsworth, Samuel Taylor Coleridge,

impassioned melodrama from the relationship between the 19th-century poets William Wordsworth and Samuel Taylor Coleridge. Coleridge had a fondness for opium. Linus Roach plays him as visionary and naïve in equal measure, sour-faced, dull Wordsworth, latched vampirically onto the other man in search of inspiration.

Categories: Business, Economy, Politics, Finance, Economics,  World Economy, Business News, 

Notes

1. The Global Policy Institute (GPI) website explained their work in light of our entry into a second wave of globalization that will change the face of capitalism. The current stage of emergent, self-organising globalisation will not strictly adhere to Western consumerist values or even adopt Western democracy. The EU, US and China, who embrace differing values and views, now share status as super-powers (along with a handful of lesser powers). This has shaken certitude in previously held ideas of economics, cultural and political globalisation. The shape of capitalism to come will likely include rational decision-making criteria, political self-determination, and cultural creativity but may change along the way before a global order is stabilized. GPI predicts that

“By 2020-25 it is expected that some 50% of global capitalisation will be in emergent markets. Also by 2020 (on present projections) the euro, the yuan, and the rupee will have achieved reserve currency status and the US$ will no longer remain the default value standard (Global Policy Institute (GPI).”

2. ”Summary of Bronk, Richard. 2009. The Romantic Economist: Imagination in Economics.

“Since economies are dynamic processes driven by creativity, social norms and emotions, as well as rational calculation, why do economists largely study them through the prism of static equilibrium models and narrow rationalistic assumptions? Economic activity is as much a function of imagination and social sentiments as of the rational optimisation of given preferences and goods. Richard Bronk argues that economists can best model and explain these creative and social aspects of markets by using new structuring assumptions and metaphors derived from the poetry and philosophy of the Romantics. By bridging the divide between literature and science, and between Romanticism and narrow forms of rationalism, economists can access grounding assumptions, models and research methods suitable for comprehending the creativity and social dimensions of economic activity. This is a guide to how economists and other social scientists can broaden their analytical repertoire to encompass the vital role of sentiments, language and imagination. Educated at Merton College, Oxford, Richard Bronk gained a first class degree in Classics and Philosophy. He spent the first seventeen years of his career working in the City of London, where he acquired a wide expertise in international economics, business and politics. His first book, Progress and the Invisible Hand (1998) was well received critically, and anticipated millennial angst about the increasingly strained relationship between economic growth and progress in welfare. Having returned to academic life in 2000, Bronk is now a writer and part-time academic, [Visiting Fellow in the European Institute at the London School of Economics and Political Science] (Cambridge Biography and Summary).”

Webliography and Bibliography

1988-07-21. “Bankers Trust Data on Restatement.” New York Times

Bronk, Richard. 2009. The Romantic Economist: Imagination in Economics. Cambridge University Press. 

Bronk, Richard. 2009. “The Romantic and Imaginative Aspects of Economics.” The Romantic Economist: Imagination in Economics. Cambridge University Press. 

Deutsch, Claudia H. 1988-06-07. “Top Trader Quits to Start Own Firm.” New York Times

Elliott, Larry. 2009-02-16. “We are on the brink: perhaps it is time to look to the Romantics for what lies ahead. The mechanistic approach to economics has failed. We need to embrace creativity.” The Guardian.

Hutton, Will. 2008-09-28. “I’ve watched the economy for 30 years. Now I’m truly scared.” The Guardian. UK.

Krieger, Andrew. 1992-03-03. The Money Bazaar : Inside the Trillion-Dollar World of Currency Trading. Crown Publishing. 

McKinnon, John D. 2008-10-20. “Rethinking Capitalism’s Contours: Summits Will Address Financial Crisis, but Divide Looms Between U.S. and EU.” Wall Street Journal.com. 

Partnoy, Frank. 2003. Infectious Greed: How Deceit and Risk Corrupted the Financial Markets. New York: Times Books. 

Thurow, Lester C. 1996. The Future of Capitalism: How Today’s Economic Forces Shape Tomorrow’s World. New York: Penguin Group. 

Whimster, Sam. 2009-02-20. “To understand economics, we have to consider emotions too: We need to reassert human values as being superior to those of the market.” The Guardian.

Novel Tourism: Web 2.0

February 13, 2009

Methodologies change over time in relation to descriptions of haunts and scenes of novels and film productions based on them. Easily identified Parisian settings for Marcel Proust novels evolved into a thriving tourist industry. Web 2.0 Virtual Tourism is yet another way in which we can engage with our favourite stories from the classics and popular culture, situating them in the liminal space between the fictional and real.

In the 1980s television series were filmed in spots that were already booming tourist attractions expanding interest to include geographical features, archaeological sites and objects, architecture, pubs, gardens, estates, colleges, etc. The Inspector Morse series was filmed in the Thames Valley area, mainly in Oxford. The charming countryside along the Thames River has attracted tourists following in the carriage wheels of London aristocracy who built fine and stately country homes like Blenheim around which picturesque villages developed. The Inspector Morse series filled with bodies found floating in the Isis, the Cherwell or the Thames, also overflows with culture-rich references. In every episode there are many photo opportunities for local tourist venues and even tour buses and guides make appearances as memorable “objects.”

Charles Dickens stage was modern with its “lime-lights, trapdoors and elaborate sets (Rideing 1885).” There is a much greater opportunity for readers to identify specific locations through Charles Dickens’ powerful word painting in which he elaborates with great fidelity, minute descriptive details (that would be boring if not humourous) of the furnishings, everyday objects and the haunts of his characters making the settings as memorable as the people who inhabited them. Rideing compared Dickens’ methodology to Thackerey’s. Thackerey’s stage for Vanity Fair (1847-8), for example, was classic “with a dais of drapery of green baize before the time of scenery (Rideing 1885). Dickens localized his characters, Thackerey did not.

Using a gaggle of Web 2.0 technologies, including customized Google Maps, I began to map some of these references as yet another way to engage with nonlinear space and time. Possibilities are virtually infinite.


View Larger Map

Webliography and Bibliography

Rideing, William Henry. 1885. Thackeray’s London: Description of his Haunts and the Scenes of his Novels. London: J. W. Jarvis and Son. King William Street, Strand, W. C./ Boston, U.S. CUPJ-Les, Upham and Co. Isaac Foot Library. Copyright, 1885. Washington, D. C.

Thackeray, William. 1847-8. Vanity Fair.

Thackeray, William. 1847-8. A Roundabout Chapter between London and Hampshire.” Vanity Fair.

Read the rest of this entry »

Nietzsche’s famous or infamous “Parable of the Madman” (1882, 1887) announced the death of God, or more exactly his execution and the murder of religion by western culture making of all westerners the gravediggers of the holiest and mightiest. Zondervan (2005) began his Sociology and the Sacred. An Introduction to Philip Rieff’s Theory of Culture with the enraged speech of Nietzsche’s avatar.

(Whenever I mention the 20th century debate of the disenchantment and secularization of the world, my friend reminds me that only a part of the world – the West – adopted this ideology.)

Have you not heard of that madman who lit a lantern in the bright morning hours, ran to the market place, and cried incessantly: “I seek God! I seek God!”—As many of those who did not believe in God were standing around just then, he provoked much laughter. Has he got lost? asked one. Did he lose his way like a child? asked another. Or is he hiding? Is he afraid of us? Has he gone on a voyage? emigrated?—Thus they yelled and laughed. The madman jumped into their midst and pierced them with his eyes. “Whither is God?” he cried; “I will tell you. We have killed him—you and I. All of us are his murderers. But how did we do this? How could we drink up the sea? Who gave us the sponge to wipe away the entire horizon? What were we doing when we unchained this earth from its sun? Whither is it moving now? Whither are we moving? Away from all suns? Are we not plunging continually? Backward, sideward, forward, in all directions? Is there still any up or down? Are we not straying, as through an infinite nothing? Do we not feel the breath of empty space? Has it not become colder? Is not night continually closing in on us? Do we not need to light lanterns in the morning? Do we hear nothing as yet of the noise of the gravediggers who are burying God? Do we smell nothing as yet of the divine decomposition? Gods, too, decompose. God is dead. God remains dead. And we have killed him. “How shall we comfort ourselves, the murderers of all murderers? What was holiest and mightiest of all that the world has yet owned has bled to death under our knives: who will wipe this blood off us? What water is there for us to clean ourselves? What festivals of atonement, what sacred games shall we have to invent? Is not the greatness of this deed too great for us? Must we ourselves not become gods simply to appear worthy of it? There has never been a greater deed; and whoever is born after us—for the sake of this deed he will belong to a higher history than all history hitherto.” Here the madman fell silent and looked again at his listeners; and they, too, were silent and stared at him in astonishment. At last he threw his lantern on the ground, and it broke into pieces and went out. “I have come too early,” he said then; “my time is not yet. This tremendous event is still on its way, still wandering; it has not yet reached the ears of men. Lightning and thunder require time; the light of the stars requires time; deeds, though done, still require time to be seen and heard. This deed is still more distant from them than most distant stars—and yet they have done it themselves. It has been related further that on the same day the madman forced his way into several churches and there struck up his requiem aeternam deo. Led out and called to account, he is said always to have replied nothing but: “What after all are these churches now if they are not the tombs and sepulchers of God?” (Nietzsche 1887: para 125) cited in Kaufmann 1974:181-2 and online here).

Work-in-process DRAFT do not copy

Keyword: culture, philosophy, post-secular, theory of culture, Freud, Freudian metaphysics, psychology man, modernity, second culture camp, Nietzsche, Jacques Derrida, Foucault, James Joyce, Marcuse, Habermas, Strauss, religion, desecularization of the world, Peter Berger,

illustrations, diagrams:

Timeline of social events related to Western desecularization-secularization

5th century BC The term modernity stems from the 5th century. See Alexander cited in Zondervan (2005: Notes:3).

Enlightenment: the term modernity used with connotations such as scientific, rationality, progress and individualization.

1882, 1887 Nietzsche’s famous or infamous “Parable of the Madman” (1882, 1887) announced the death of God, or more exactly his execution and the murder of religion by western culture making of all westerners the gravediggers of the holiest and mightiest. Zondervan (2005) began his Sociology and the Sacred. An Introduction to Philip Rieff’s Theory of Culture with the enraged speech of Nietzsche’s avatar.

1960s Emergence of the psychological man (Reiff).

1966 Berger, Peter L; Luckmann, Thomas. 1966. The Social Construction of Reality: A Treatise in the Sociology of Knowledge.

1967 Berger, Peter L. 1967 [1990]. The Sacred Canopy: Elements of a Sociological Theory of Religion. Anchor Books.

1978-03 Daniel Bell, professor of sociology, Harvard University, Cambridge, Massachusetts wrote “The Return of the Sacred: the Argument about the Future of Religion” published in the Bulletin of the American Academy of Arts and Sciences 31: 29–55. There is a pay-per-use copy of this on the exclusive and darkened library of the Deep Internet.

1979 Brian Wilson wrote “The Return of the Sacred” published in Journal for the Scientific Study of Religion.

Webliography and Bibliography

Berger, Peter L; Luckmann, Thomas. 1966. The Social Construction of Reality: A Treatise in the Sociology of Knowledge.

Berger, Peter L. 1967 [1990]. The Sacred Canopy: Elements of a Sociological Theory of Religion. Anchor Books.

Kaufmann, Walter. Ed. 1974. The Gay Science New York: Vintage.

Nietzsche, Friedrich. 1882, 1887. [1974]. The Gay Science.

Zondervan, Antonius A. W. 2005. Sociology and the Sacred. An Introduction to Philip Rieff’s Theory of Culture. Toronto: University of Toronto Press.

The old lilac bushes, the suckering variety, like the caragana (Caragana arborescens) that border the property, provide a windbreak. The constant chirping chatter and squabbling of sparrows can be heard as we approach their favourite lilac bush, interrupted by moments of silence when we reach inside their radius of protection. As soon as we move out of this threshold of discomfort they begin again.

The common sparrow is resented by some humans for displacing other more charismatic bird species. But the flock that have adopted our collection of feeders hanging on the caragana just outside our living room window, provide an everyday charm for our guests and ourselves.

I thought that the dense growth of the old lilac bushes, the caragana, cedars and white spruce would have provided more cover and therefore safety for them. For several days this week we noticed that the feeders were virtually untouched by the neighbourhood sparrows and chickadees. I thought it was because of the unusually strong winds but then I observed a sharp-shinned hawk perched on the chimney of the garage in the lane behind our home. Sharp-shinned hawks also feed at our feeders, but they are feasting on smaller birds that we have unintentionally provided for them.

The long-tail and short broad rounded wings and a long tail helps them maneuver in flight and they are capable of tight steering and sudden dashes. From their concealed perches, these raptors spot their prey (small birds and mammals) with their keen vision, ambush it, snatch it, carry it off. The they kill it with their long sharp talons.

One morning we found a dead white rabbit obviously pierced by razor sharp talons, then for some reason dropped in mid-air. Perhaps it was an adult who hovered briefly just above our house as it attempted to pass the prey – by kicking it towards the fledgling – to an unskilled youngster, fresh out of the nest, who failed his test.

As more of us northern bird lovers fill feeders in the winter, fewer hawks migrate south apparently, preferring instead to stay farther north near a dependable food source we unwittingly provide: feeder birds (Bildstein and Meyer 2000).

Bildstein, K. L., and K. Meyer. 2000. “Sharp-shinned Hawk (Accipiter striatus).” In The Birds of North America, No. 482 (A. Poole and F. Gill, eds.). The Birds of North America, Inc., Philadelphia, PA.