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Home , Khurramites, Mazdak, Mazdakism

QUID 2017, pp. 2478-2483, Special Issue N°1- ISSN: 1692-343X, Medellín-Colombia

MAZDAKISM AND ITS HISTORICAL PRINCIPALS

(Recibido el 04-07-2017. Aprobado el 05-09-2017)

Farhad Saboorifar Assistant professor of Arak University, history department

Resumen. La revista QUID, es una publicación científica orientada a presentar aportes teóricos científicos y/o de desarrollo tecnológico aplicados en las áreas de ingeniería, artes, administración y ciencias sociales y humanas; está dirigida a la comunidad académica, investigativa y en general a toda la sociedad que se interese en estos temas de conocimiento. QUID es arbitrada y tiene una periodicidad declarada por semestre. Para lo cual publica constantemente convocatorias invitando a los autores interesados a remitir sus contribuciones representadas en artículos de investigación, reflexión y revisión.

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Abstract: When Kavadh I seized power as King of Sassanid dynasty in the late 5th century Persia was entangled withdrought;as some Sassanid nobles were oppressing low class people and influenceof Zoroastrian was an indirect threat to royal court and King.Kavadh was desperate to undertake a painstaking reform within political and social framework of his monarchy. Therefore, he decided to embrace new in Persia, declared by .Mazdak encouraged some social changes in Persia like reducing the importance of religious formality, criticism of mainstream Zoroastrian and he opposed to harams of some royal rulers and nobles. The clergy and nobles plotted against Kavadh and removed him from his throne. Kavadh could later manage to gain power again with the help ofHephthalite king and since he took power again, his policy toward Mazdak followers changed andallowed Anushiravan to launch a campaign against the Mazdakites.A few Mazdakis survived, and settled in remote areas. They kept their doctrines after Islamic conquest of Persia and later some movements such asKhurramitesstood against .Mazdakitesemphasised good conduct, which involved a moral and ascetic life, no killing and not eating flesh (which contained substances solely from Darkness), being kind and friendly and living in peace with other peopleTheBatiniyya, and other later revolutionary currents of may also be connected to and were often equated with it by contemporary authors.According to Mazdak, had originally placed the means of subsistence on earth so that people should divide them among themselves equally, but the strong had coerced the weak, seeking domination and causing the contemporary inequality. This in turn empowered the "Five Demons" that turned men from Righteousness – these were Envy, Wrath, Vengeance, Need and Greed.

Citar, estilo APA: Farhad Saboorifar (2017). Mazdakism and its historical principals. Revista QUID (Special Issue), 2478-2483.

Keywords: Sassanid, Mazdak, , BābakKhorramdin, Sunpadh, Al Muqanna,

1. INTRODUCCIÓN expressed noteworthy ideas on economy and 1.1. Prologue society. Here, we want to have a deep and thorough It is not clear that when Mazdak decided to invite look on this as one of the most influential ones others to his new faith. We only know that his faith in ancient Persia. was very popular at the early years of Kavadh I reign. Anastasius I who gained power 2 years 2. MAZDAK AND MAZDAKISM afterKavadh I, heard rumours that Kavadh I had endorsed within Persia. Therefore, it could It is reported by A. Christensen that Mazdakism is be said that Mazdak began his preaching early fifth 'the pure faith'which was spread by Zaradust-e century, probably from 494 until 524 and Khuragen who said to have been in Byzantine and experienced 30 golden years and its influence later came to Perisa. Because his name was drove Kavadh I to give support to it.What was reported as 'Zaradust' (Zarathustra), his followers behind fast expanding of such news faith could be were called 'Zardushtigan' (Zaradustis) as well. seen on the especial social circumstance.Mazdak ( Christensen, ) himself was a fluent, bright and talented preacher who could influence masses of people in hard time Some reports say that Zaradust-e Khuragen was of drought and lead them into a new faith which follower of and his indoctrination affected Persian society in a notable extent.( was only considered as theoretical preaches; Ghirshman,et al.,1995) It could be said that however, after Mazdak son of Bamdad developed Mazdakitesbelieved on which was such indoctrination, name of 'Zaradust-e Khuragen' crucial to them and also a sort of dualism could be was forgotten overtime and follower of this sect traced in their faith. They share a mutual view with were called 'Mazdakis'.( Ravandi et al., 2003) As a followers of Manichaeismon some aspects as well. result, it could be stated that such sect was one of It is attributed to Mazdak that good deeds are based denominations of Manichaeism and its origins on our will although evil ones are due to backs toByzantine territory round 2 centuries predestination. In additions, it is attributed to him before time of Mazdak son of Bamdad. Al-Tabari that he considered women and possessions as two says: 'as monarchy of Shahanshah was roots of grudge and hatred, so he expressed consolidated, he eradicated sect of controversial views on them, especially on the hypocriteMazdak son of Bamdad who caused latter which could be considered as promiscuity. It heresy in faith of and led some is said that Mazdakisdistinguished three elements people astray.'(Al-Tabari,1996) It could be said, (Fire, Water, Earth), and four Powers based on historical sources, that Zaradust-e (Discernment, Understanding, Preservation and Khuragen was only a simple preacher, nevertheless Joy, corresponding to the four chief officials of the Mazdak was a man who asked people to his new Sassanid state - the MobadanMobad, the Chief faith, far beyond preaches, enriched by some social , the Commander of the Army and the and theological reforms. So he Entertainment Master). They led some uprising overshadowedZaradust-e Khuragen over the course against Caliphate after Islamic conquest of Persia of time and his teaching was named Mazdakism, such as Sunpadh, Al Muqanna and which was derived from his own name, 'Mazdak'. Khurramitesuprising under leadership of BābakKhorramdin. 3. MAZDAK STANCE ON SOCIAL AND ECONOMIC STATE 1.2. An Introduction To Mazdakism Persian society at time of Sassanid Empire was Mazdakis have their own distinctive tenets which based on blood and possession and certain rules made them different from other denominations were drawn between ordinary people and nobles. such as Zoroastrianism, Manichaeism and There was a notable gap between nobles and . The most notable beliefs of ordinary people who comprised round 80 % of Mazdakism are communism, piety, concept of God Persian society. No one were not allowed to change and their specific view on women. They have also his social position and cast, people were supposed

to stick at their career in the way that they do not mid-5th century and made farmers dependent on adopt a higher one belonging to a higher class. noble families. Such trend was accompanied by Villagers were suffering from poverty and it could drought, high taxes and poverty and provoked a be said they were the worst and the most miserable popular uprising in Persia under Mazdak's banner. social class. As said above, people were not allowed to seekhigher social rank; therefore, there 4. THEOLOGICAL PRINCIPLES OF was a predestination which firmly stated they will MAZDAKISM remain a villager, slave or farmer forever. We can state here that there were presumably no notable Like both Zoroastrianism and Manichaeism, difference between social class of a slave and a Mazdakism had a dualistic cosmology and villager. worldview. However, his sect was more humane in comparison withZoroastrianism and Considering such social situation, Mazdak’s Manichaeism.Unlike Mani, Mazdak wanted to teaching can be understood as a call for social exploit his religious preach to reform his society . Many people who were critics of and in his view people could not eradicate unjust Zoroastrian clergies and wanted to see a cast without a clear plan to fight against corruption painstaking reform within Persian society, and oppressors.( A.Christensen., 1995) As told followed Mazdak's indoctrination and demanded a above, such was promoted roughly 2 sort of communist society. Al-Tabari said: 'Mazdak centuries before Mazdak by followers ofZaradust-e was preaching that men and women should be Khuragen and was under influence ofManichaeism equal, their income should be the same. He said as well. Both share a mutual view on dualism in this is what God likes and gives us bounty and whichtwo original principles of the universe are even if it was not a religious matter, it would be a Light, the good one and Darkness, the evil one. good deed…he was motivating poor people against Light is characterized by knowledge and feeling, rich and corrupt nobles…when those rich people whereas Darkness is ignorant and blind, and acts at gained what they could not reach in a normal random. Therefore, to weaken the Darkness, situation and they were oppressing poor, low-class world should be cleaned from symbols of people.'(Al-Tabari., 1997) It could be said that ignorance, oppression and corruption by a Mazdak's indoctrination had 2 parts: First part was revolution against forces of evil and to establish a a call for social change in favour of poor and low- social order on the base of instead.( class people. Second part included a reformed Granotovski et al., 1980) His difference with Mani religious teaching which was based on dualism and is on the view on Darkness and Light: Light acts by Manichaeism . Mazdak said that soil and design and free will, whereas Darkness acts at water belongs to God and all people are allowed to random.As a result, mixture of Light and Darkness, use it equally and likewise possessions and women unlike Mani's view, happened randomly and was should be shared. In his view, no one should not not planned. As we see, Light has a notable have many wives as slaves in harems and deprive superiority on Darkness in Mazadak's opinion. others from having a wife. Persian society had for a Zaradust-e Khuragen had said Light dominated long time been dealing with many issues and now Darkness, but it is not the end and such mixture it was Mazdak's time to seize the opportunity, must be purified and Light must be totally be freed leading poor and low-class people on the basis of a from filth of Darkness.Mazdak believed in three new Manichaeism gnostic belief. His movement distinguished elements (Fire, Water, Earth), Unlike was a kind of poor people uprising in Middle East Mani who believed in five (Ether, Wind, Light, on the brink of Middle Ages which led to some Water and Fire). Mazdakis believed that semi- other similar and popular uprising in other lands.( eternal evil power(Satan) is formed by evil Qadiyani., 1987) elements as good power (God),whoin Manichaeism was being called king of Light, is production of PerhapsMazdakism was the first sect that mixed three blessed elements.( Christensen.,1975) economic affairs with ethics. It,on the one hand, 'Such sect was based on communism in which all deals with natural instinct of curbing corruption people are equal and they should be able to access when no one dares to speak about it; on the other to wealth and women equally. In addition, we see hand, tries to fulfill dream of a fair and equal that Mazdakis should be very pious and try to society.( Daryayi et al., 1987) purify their from any evil and to refrain from meat by respecting animal's right to live.'(Sykes et It could be seen through analyzing historical al., 2001) documents that feudalism in Persia had begun by

The axis of Mazdak revolutionary principle was nobles and ousted him from the power. Next step communism and he wanted to see everybody's role was to punish and kill supports of Gaumata which in his ideal government and perhaps, due to such we see is reported in Greek sources.( Qadiyani stance, EqbalLahouri called Mazdak the people's ,1996) prophet of Persia. ( Arnold et al., 1979). It has written by some scholars that: 'Mazdakis Mazdak believed that five evil characters stop believe God gives His bounties to all mankind and human being from righteousness: prejudice, anger, we should share divine bounties equally. Mazdakis reprisal, need and the most important of all, wanted to confiscate assets of rich people and share possession. Everyone who refrains from these evil them with poor people, as they believed that rich characters will be united with Light. He expressed people took their wealth by ignoring other people's that inequality in wealth and wives cause needand right. What rich people has, is against justice and such need is root of anger and reprisal. Although God the almighty disagres with such oppression Mazdakism was very popular between poor people against poor people. They supported free love to and its revolutionary principle united them for a encounter those people who had harems and social change, as a faith, it had its own followers enjoyed from polygamy. There is no reason behind between nobles as well. They could spread their such life in which some people have many wives as faith and organize it in the way that they slaves in harem while poor class people live in categorized ranks of their clergies.( Qadiyani,1996) poverty and remain single. Mazdakis wanted to The mutual facet between Mazdak and could reestablish a free society which people enjoy a sort be seen in their view on reasons of inequality in the of social equality. Some critics in their sources society. Both say that grudge, indulgence and called Mazdakis as devilish, silly, poor and jealousy are behind any evil. People r not contented illiterate; however, Mazdakis wanted to support to what they have, they are jealous of others and poor people in Persia.' (Granotovski, 1985) finally, they begin to grab each other's land, try to confiscate their assets as much as possible. These Christensen says: 'Due to following Manichaeism, lead them to have skirmishes and wars. Mazdak Mazdakisdemanded less dependence on carnal life. and Plato argue from the same shared value on Therefore, they embraced whatever could lead women and marriage. It should be noted that many human to such path and strengthen its criticism against Mazdakism stance on free love is determination to not rely on carnal desires. It is the not fair, as Mazdakeverything regarding love and reason why they encouraging people to avoid marriage under control to have better families and having meat.Mazdak ordered his followers to kill children ( Noldeke, 1987) their self, and he meant to kill your ambitions which keep you away from salvation.' (Christensen Mazdak's social reform was under influence of ,1975) Likorg, a Greek lawyer who lived in 9 century BC. Likorg founded a kind of constitutions in his Edward Brown mentions that Mazdak asserted that homeland which could be seen as the first root of evil are anger and jealousy and these evil communist constitution. By implementing such feature had damaged equality which is a divine gift constitution, a sort of revolution in which common and bounty.Mazdak wanted to revive this virtue in ownership of the means of production, took place. Persia again.( Browne et al., 2001) Mazdak urged To sum up, teachings of Likorg and Plato had a people to avoid those evils which cause to quarrels, crucial role on Mazdak and his communist like wars, hatred and death. People should unite to lead belief. It is attributed to Gaumata that even he had their society towards equality to have a better life adopted such communist ideology beforeZaradust- and to preserve other virtues and diminish evil e Khuragen. His name was derived from 'cow' or characters. 'expert of cow's race', had undertaken same measures in his short, seven months long reign. We can mention here again that there could be seen Gaumata took many lands and facilities from rich a similarity between Mazdakism and Manichaeism. people and nationalized them. It is reported that he 'righteous people' should remain single and, not stopped and idolatry in Persian and have more fashionable clothes on and they are mixed his communist belief with essence of expected to not be indulgent at all. Mazdakis have Zoroastrianism.Both Gaumata and Mazdak were similar rules within their sect: 'many beliefs of religious people and their revolutionary reform was Mazdakis are alike what we see in Manichaeism. affected by their religious belief. Darius I stood They share the same view towards life, the Light against Gaumata with the help of some Persian and Darkness and they both tend to a sort of

. It is wise if we consider Mazdakism, united in a humanbeing, he was no longer subject based on such proofs, as one of Manichaeism to religious duties. In addition, God was believed denominations. They insisted on the same limits to rule the world through letters, which held the which we see are important in Manichaeism key to the Great Secret that should be learned. He too.'(Ravandi et al., 2002) also mentions some Mazdaki denominations: Koudakian who lived in west of Persia and round Mazdakis found their belief on the base of cities such as Ahvaz, and Mahanians who live in 'equality', as it is the cure of any evil in our lives. eastern Iran and could be found in great Khorasan.( What we see as disagreements, quarrels, Al-Shahrestani, 1967) oppression, grudge, etc. they have one evil root in which people are not content with what they have. Mazdak behavior was alike a mystic leader. He They want to have more wealth, more wives and wore rough clothes. He was urging people to such tendency deprives others from the same right. believe in equality and not be so dependent of their The result is an unjust society which is filled with possession.His communist-like teaching could hatred and jealousy. The solution is to take wealth jeopardise Zoroastrian clergies position in Persian from rich-class people and distribute whatever we society, so they accused him of vulgar belief and have within all social classes equally.( Christensen, free love.( Qadiyani, 1996) 1975) Mazdak teaching to have equal life with others, There are contradictory reports on Mazdak and his could drain pockets of clergies and noble people of indoctrination. His rivals in Persia called Persia. It is clear why they were so cautious and Mazdakism a heretic sect which is hypocritical wanted to press Mazdak and his followers. Mazdak one: one the one hand admires equality and blames could gain ability to end their life and supremacy unjust society, on the other hand mazdakis believe over Persian society. It is wise for Zoroastrian in 'free love' and such evil belief perishes families clergies to try counterbalancing Mazdakism and and virtues of Persian people. show him as a vulgar person who endangers Persian virtues.( Imanpor et el., 1990) We can observe some parallel teaching which can be mutual between Zarathustra and Mazdak. Both 5. CONCEPT OF GOD IN expressed that human being is obliged to good MAZDAKISM deed. We should not try to harm others, we should not greet people coldly when they come to our Teaching of Mazdak has two major pillars and house as guests, should even behave well with our points: First equality and second is being pious and enemies as they are humans. Christensen abstemious. that Mazdak personal morality was behind such teachings. In addition, we should bear in mind that Mazdak expresses that world and all its bounties unjust cast within Persia was another compelling belong to God. God the Almighty has created all element on Mazdakism and its popular bounties for all people, so they should distribute indoctrination which was being spread so fast them equally then they are able to enjoy from a within Persian society.(Christensenm1976) Al- normal, peaceful life. God sends clouds to every Shahrestani also reports that Mazdakism was based place to pour down for all people, regardless of on dualism in which Light is characterized by their race, language and social class. If some knowledge and feeling, but Darkness is ignorant people have deprived others from divine bounties, and blind and acts at random. They believed in a righteous people must stop those oppressors and theory that water, earth and fire were mixed; spread justice within their society. Such actions whatever is auspicious,is remnant of their purified against oppressors benefit both the society and mixture and evils are from their waste.( Al- people. This principle could be seen in Shahrestani et al., 1956) Mazdak described his Zoroastrianism as welland it seems that Mazdak God as a King who has four powers in front of has been influenced by Zoroastrianism regarding himself:Discernment, Understanding, Preservation this pillar. and Joy, corresponding to the four chief officials of the Sassanid state - the MobadanMobad, the Chief The only path towards a good, eternal life in Herbad, the Commander of the Army and the salvation is path of piety and devoutness. Entertainment Master.These four rule the world Mazdakis, like Manichaeans, stressed to not be with help of seven inferior figures who has the help dependent on carnal life and desires. They didn't of twelve others. The Seven and the Twelve were have meat at all to not be dependent on their carnal

desire and to train their spiritual side. They had Qadiyani,history of and denominations in another reason to refrain from meat: it caused Iran, (1987), p.184. slaughtering of animals and its blood deprives pious people from salvation.( Christensen, 1991) In Daryayi Touraj, Sasanian Persia, Christensen, a rare report, we see that Al-Shahrestani reported (1987), p.118. that Mazdak ordered his followers to kill each other to save them from Darkness.It could be a Granotovski and others, from false report when we have toher reports which beginning until now, trans assert that Mazdak demanded his followers to byKeykhosroKeshavarzi,Pouyesh pub, (1980), pp. avoid murder. He probably meant to kill and 167 &168. dominate the self and his opponent falsified such view to mar his image. Christensen, (1975), p.245.

6. CONCLUSION Sykes,Pe. (2001) A history of Persia,trans by Mohammad TaghiFakhrDaeiGilani, Tehran: About Mazdak and his followers, we face many Afsoun pub,v,1.p,605, contradicting reports in which we could not easily verify the details. Historians assert that Mazdak Arnold, T. (1979), The preaching of Islam: a narrated many times from and was under history of the propagation of the Muslim faith, influence of Mani on the Light and Darkness. trans by AbolfazlEzzati, Tehran: University of Tehran pub, 1979, p. 301. What is obvious when we study through books on Mazdakismis the belief on justice, equality and a kind of communism. Mazdak fiery sermons were Qadiyani, (1996), History of sects and so popular and gained ground among low-class denominations in Iran, pp.188-191. people. In his view an unjust society is root of any evil such as anger and grudge which may end to Noldeke (1987), History of and skirmishes and wars. To conclude, Mazdak asserts Arabs, pp-203-204. that if discrimination is targeted and people could eradicate it, there would be no reason for Granotovski (1985). I Was an Nkvd Agent: A Top disagreements, quarrels and skirmishes. In .pp.167-168 ,1985و Soviet Spy Tells His Story addition, he expressed that his followers should not harm other humans and be kind and embrace people, even their enemies. Christensen, Sasanian Iran, (1975), pp.390-391 REFERENCIAS Browne, E. (2001), Litraryhistory of Persia, Ghirshman, I. (1995) from the earliest time.., pp pp.252. 302-305; Ghadiyani, Abbas: history of in Iran, Tehran, Anis publication, pp.184-186. Morteza, R. (2002), Iran social history,v1, p. Christensen,(1995). Iran at era of Sassanid 649 empire,Translated by yasami , p.380.

Morteza, R. (2003). Social history of Iran, Tehran: Al-Shahrestani, Iran & Iraq, Javaye pub, (1967), Negah pub, v.1, p.649. p.234.

Al-Tabari, M-.(1996), History of Al-Tabari, translated by AbolqasemPayandeh, Tehran:Asatir Imanpor, M. (1990). Taqi, Role of Zoroastrian pub, 1996, vol2, p.646. clerics on empowering Sassanid Empire and Zoroastriansim, historical studies mag, no.2, Al-Tabari, T. ,M. (1997), History of Al-Tabari, 1990, p.297. translated by AbolqasemPayandeh, Tehran:Asatir pub, v.2, p.646.