Nasrin Sotoudeh According to Iran's Kaspar Schoppe
Persian Version متن فارسی
Nasrin Sotoudeh, the imprisoned Iranian lawyer defending human rights, does not
need to be introduced. There was a time when we heard from her about the
situation of her clients like Heshmat Tabarzadi, the imprisoned political
Today it is ridiculous but sorrowful that after a long hunger strike we have to be informed about the situation of Ms. Sotoudeh in jail from Javad Larijani – Iran's Kaspar Schoppe - who describes Nasrin's condition as 'good' (2).
Kaspar Schoppe was not the "Secretary of Human Rights" for the Church of the end of Middle Ages. However, similar to Larijani, Schoppe claimed to have several degrees in higher education and was able to attract the attention of the Pope of his time, not only to wage an ideological war against the Protestants, but also to be witness to the burning of Giordano Bruno in Rome.
And even more shameless was that Schoppe put his hands on the hand-written works of Bruno to introduce his own sterile mind with prolific writings.
From these historical events, what has remained for us is the report of the last days of Giordano Bruno as narrated by Kaspar Schoppe. How dreadful it is that 400 years after those days, we see the life of today's Iran of the 21st Century in the events of the year of 1600, serving as a reminder of the end of the Middle Ages when the Catholic Church was beginning to see itself in danger of a downfall, the reason for which they burned Bruno at the stakes. Incidentally, Bruno’s ideas about the birth of Jesus were similar to the views of Islam.
Here is how the day of burning Giordano Bruno at the stakes has been recorded in history:
"For Holy Year 1600 more than three million persons were crowded into Rome. There were parades of pilgrims, processions of flagellants. The city was in turmoil, as robberies and murders multiplied., The number 1600, composed of a nine and seven, had magical meaning: perhaps it signified that the end was near. Prophets prophesized. In the meantime, the penitents who expected to amass the necessary absolutions from sin before it was too late were fleeced by the noble Romans. One of the minor attractions of February 17 was announced in fly sheets. The Nolan [Giordano Bruno], a most stubborn heretic, was being burned in the Piazza Santa Fiore. A witness was a German converted to the Catholic faith, a scholar who never missed a major theological contest, Kaspar Schoppe. He hovered over the final days of Bruno, vulture-like, picking up his last words and spreading them about. To him we owe the report of Bruno's defiance of his judges in Santa Maria sopra Minerva: "I daresay you are more afraid to hand down the sentence against me than I am to receive it." And after the burning, Schoppe dispatched a gloating account to the rector of the University of Altdorf: "Thus he perished wretchedly by roasting, and he can go tell in those fantastic worlds he dreamed up how in this world impious blasphemers are dealt with in Rome." Schoppe would reappear in Campanella's cells a decade later and dish out promises to work for his deliverance, while plagiarizing the manuscripts he could get hold of" (3).
Doubtlessly the resistance of the leaders of Islamic Republic of Iran against human rights in the 21st century, when they even issue death sentences for the opposition outside Iran, is more complex than the situation of Kaspar Schoppe's leaders 400 years ago (4).
With this narration of history, hearing the news of the situation of Nasrin Sotoudeh in jail from Iran's Kaspar Schoppe is not only hard but is also ridiculous when he does not feel shame from the weak body of Nasrin after over 40 days of hunger strike and does not dare to say that she has accepted all this hardship so that her children and thus all people of Iran can live in freedom in Iran in the future. Undoubtedly this is why Nasrin’s place is in the heart of Iranian people.
Sam Ghandchi, Editor/Publisher
November 29, 2012
3. Frank R. Manuel and Fritzie P. Manuel, Utopian Thought in the Western World, 1979, P. 241