THREE YEARS IN ASIA
1855 - 1858 TROIS ANS EN ASIE
COMPTE JOSEPH DE GOBINEAU
France's Charge d'affaires at the court of
Nassur ul'Din shah Qajar of Iran
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Comte Joseph De Gobineau Scion of an aristocratic
family, writer, diplomat, historian and racial
theorist, Comte Joseph Arthur de Gobineau
was born on July 14, 1816 at Ville d'Avray,
a suburb of Paris. Son of the commander of
Louis 18th's Imperial Guards, young de Gobineau
attended military school until the outbreak
of the second French revolution (July 1830).
With his family fortunes radically altered,
the young man was forced to leave military
school and seek refuge in Germany and Switzerland |
Trois ans en Asie
(Three years in Asia) 1855-1858
Comte Joseph Arthur de Gobineau (1816-82)
After the revolution, Gobineau returned to
Paris. He worked as a journalist, while studying
ancient civilizations. Following the February
1848 revolt, which ended France's monarchy,
Gobineau became an associate of Alexis de
Tocqueville, the French foreign minister
and author of La Démocratie en Amérique (Democracy
in America, 1835-1840). During his brief
1848 tenure, Tocqueville appointed Gobineau
his chef de cabinet. This appointment launched
Gobineau's diplomatic career.
Gobineau's diplomatic assignments included
tours in Bern, Hanover and Frankfurt. From
1854-1858, he served as first secretary of
the French mission and then as France's Charge
d'Affaires at the court of Nassur ul'Din
shah Qajar of Iran (Persia). Following his
return to France, Gobineau published his
1859 memoirs Trois Ans En Asie (Three Years
in Asia).
After a mission to Newfoundland, Emperor
Napoleon III sent Gobineau back to Iran (1861).
In 1864, he moved to Athens and in 1868 to
Rio de Janeiro. During the war of 1870-71,
Gobineau was in France. His final diplomatic
post was Stockholm (1872-77). Forced into
retirement, he left Sweden for Rome, where
he spent his final days writing and sculpting.
Comte Joseph Arthur de Gobineau died on October
13, 1882.
Gobineau wrote extensively. His works range
widely from essays and short stories to large
volumes on ethnology and history. AlthoughThe
Renaissance, a series of historical sketches
on Savonarola, Caesar Borgia, Julius II,
Leo X and Michelangelo is considered his
masterpiece, Gobineau's best known work is
Essai sur l'Inégalité des races humaines
(1853-55).
Gobineau's doctrine held that the different
races are innately unequal in talent, value
and ability. Only the white or "Aryan"
race, "the creator of civilization,"
was capable of absorbing and creating culture.
In its purest form, only the white race possessed
the supreme human virtues of honor, love
of freedom, etc. Other races could only change
their innately inferior character through
racial intermingling. Along with the notion
that "all men are capable of an equal
degree of perfection," Gobineau dismissed
environmental conditions in shaping humans.
Gobineau's racial views greatly influenced
Germans, particularly Richard Wagner and
Adolf Hitler. (Sources: Encyclopedia Britannica,
http://home. c2i. net/monsalvat/biogs. htm
Trois ans en Asie
(Three years in Asia) 1855-1858
First issue published in French appeared
in 1859 in Paris First Farsi translation
was published in 1988 in Teheran
Book Author Comte Joseph De Gobineau France's
Charge d'affaires at the court of Nassur
ul'Din shah Qajar of Iran
Joseph De Gobineau, born on June 14, 1816
in a Parisian suburb, came from an aristocratic
background. His Father was in command of
Louis 18th's Imperial guards, and the young
Gobineau was attending military school, when
the second French revolution unfolded in
July 1830. With his family fortune turning
overnight, Joseph was forced to leave the
military school and depart for sanctuary
in Germany and Switzerland.
With revolutionary fervour subsiding in France,
the young Gobineau returned to Paris and
took a few odd journalistic assignments as
a way of making a living, while at the same
time he pursued studying his favourite subject
of ancient Western and Eastern civilizations.
Following the February 1848 French revolution
resulting in the abolishment of the monarchy,
Gobineau became associated with Alexis de
Tocqueville, the French foreign minister.
This move was the launch of De Gobineau's
career as a French diplomat at a time of
great political upheavals in France and elsewhere.
His numerous foreign diplomatic assignments
took him to Bern, Hanover, Frankfurt, and
on a tour of duty to Teheran, Iran, from
1855 to 1858, as a first secretary of the
French mission for half that period, and
as Charge d'affaires for the rest of his
assignment in Iran. In 1859 after his return
to France, De Gobineau published his memoirs
under the heading of "Trois Ans En Asie"
(Three years in Asia).
In October 1861, Emperor Napoleon III dispatched
Comte De Gobineau on his second diplomatic
mission to Iran, where he stayed for another
two years. Following his last assignment
in Iran, he served as the French diplomat
in Greece, Brazil, and Sweden before his
retirement in 1877, after which he moved
to Italy to live the remaining years of his
life.
During his tour of duty in Iran, this French
diplomat took an interest in the remaining
Zartoshties still surviving in their ancestral
land under very trying conditions. His account
of the plight of the Zartoshties has proved
a valuable source of information. In addition,
De Gobineau used his diplomatic influence
with the court of Nassir ul'Dinshah Qajar
in support of Maneckji Limji Hataria who
had arrived from India on a mission to ameliorate
the conditions of his co-religionists in
Iran. The starting focal point of Hataria's
effort was the rescission of the Jazziya
head tax imposed on the Zartoshties and attempts
to gain them more civil rights and protection.
De Gobineau's support proved valuable. The
help that this relatively obscure French
diplomat rendered to the Zartoshty community
of Iran, which was caught in a desperate
struggle for survival, must be acknowledged.
Review of his book:
De Gobineau's fascination with ancient civilizations,
his own life experience as a privileged Frenchman
whose family fortunes suddenly overturned,
his literary and journalistic skills and
attention to details was a unique combination
of factors that shaped the character of this
French diplomat and gave him a unique sensitivity
to the experience of the Zartoshties in Iran.
His book, reflecting his observations of
his excursion in Asia, mainly in Iran, and
his assessment of the characteristics of
the Arabs, the Turks and the other neo-Iranians
in shaping the plights of the countries in
Western Asia is very revealing. One of his
concluding chapters, entitled "The possible
outcome of interactions between Europe and
Asia" is very revealing as to De Gobineau's
outlook on the drastic changes Asia was subjected
to as a result of the imposition of Arab
rule.
De Gobineau's book contains informative observations
on Iran in the second half of the 19th century.
He dedicates an entire chapter to a review
of the three religious minorities, the Sufis,
the Nassiries (branch of Eastern Christian
church), and the Gabers (a degrading term
applied to Zartoshties by the Moslems).
A few of his narrations relative to the Zartoshties
of Iran are included here to display the
agony of the battered community.
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1. Gobineau reports that one of the rules
imposed by the Muslim clerics that impacted
Kafirs (non-Muslims), which played havoc
with the Zartoshty community, was the rule
of inheritance. If any member of a Zartoshty
household would convert to Islam, he would
automatically inherit all the family's belongings,
to the exclusion of the remaining Zartoshty
family members. This law was meant to attack
the fabric of the minority community, and
continued to take a heavy toll on the Zartoshties
of his time.
2. Gobineau's close observation, and intimacy
with, the Zartoshty community of Yazd is
revealed by his recounting that one of the
big debates going on in that community was
on consumption of meat in their daily diet,
with some expressing strong views against
it, while others favouring it.
3. Reporting on the great work of Maneckji
Limji Hataria, Gobineau observes that only
a miracle can save the Zartoshties of Iran,
given their diminished state. Because of
their lack of knowledge of their own religion,
they faced not only external but also internal
threat.
4. He continues his observation of the Zartoshties
by stating the praise to be paid to these
people is not solely for their intelligence
but even more for their positive outlook
on life given their circumstances. He goes
on to say, "the Zartoshties believe
very soon a Syoshant will arrive and lift
them out of their misery and will help restore
Zoroastrianism to its greatness." As
to where the saviour will come from, there
is difference of opinion, with some believing
he will come from the direction of Afghanistan,
others believing the liberating syoshant
and his army will come from the West. One
Zartoshty man from Yazd was so consumed with
his belief that the arrival of the Syoshant
and his liberation army was imminent, that,
fearing they would not have a sufficient
supply of Sudreh and Kushti (the religious
underwear and cord worn by Zartoshties),
he sold all his belongings, buying all the
Sudrehs and Kushtis he could. He loaded the
Sudrehs and Kushties on a couple of camels
and left Yazd in the direction of Afghanistan,
and was never heard from again (a likely
casualty of highway robbers). Gobineau goes
on to commend the Zartoshties for possessing
free spirits and aspiring to great and high
ideals.
5. He reports that on the death of a family
member, Zartoshties in some locations found
it necessary to completely cover and block
the doors and other openings to their home
before lighting up a fire for the performance
of religious observances, out of fear of
attack from the Muslim fanatics and ruffians
roaming the neighbourhoods and terrorizing
the minorities.
6. Gobineau also reports his tally of the
Zartoshties of Yazd, enumerated village by
village, to consist of total of 1837 women,
1300 men, 1377 girls, and 1796 boys. Gobineau's
recording of population of the battered Zartoshty
community of Kerman indicates 239 women,
178 men, 219 girls and 189 boys in total.
No significant population of Zartoshties
could be found elsewhere in their ancestral
land.
7. Gobineau relates: One of his Zartoshty
friends (wearing the yellow coloured outfit
the Zartoshties were forced to wear for easy
identification) was passing through a shabby
and desolate alley in the city of Isfahan,
when he heard a strange noise directed at
him. The Zartoshty man stopped and looked
around, and noticed an old and strange looking
woman motioning him to get close to her.
The man hesitated, but seeing that the woman
insisted, walked towards her. Standing at
the doorway of her house, she insisted on
his entering. The Zartoshty man was hesitant
but entered. She led the way, and asked him
to sit down on a stool in the middle of her
front yard. She rushed to bring him tea and
a plate full of fruits, and invited him to
eat. As the Zartoshty man reached for the
fruit plate, the woman sitting a short distance
from him and staring at him, suddenly burst
into tears. The Zartoshty man, shaken at
this experience, froze in puzzlement, and
asked the reason for her crying. The woman,
holding back her tears stated: alas, I wanted
you to come to my house even for a short
while, as I know you are the follower of
a great religion that my ancestors also followed
at one time. She continues, maybe you are
not well versed in the tenets of your faith,
but my Father would from time to time make
reference to this great religion and get
very emotional about it. She went on to say,
"I concur with my father's view that
what you have is much better than what I
have been left with.
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