The truth is that in the stories of the Shahnameh many Iranian kings lose the path of justice and become oppressive, while many heroes from non-Iranian peoples are portrayed as wiser and more courageous than their Iranian counterparts.

Again and again in the stories of the Shahnameh we see that the person who practises oppression is an Iranian king, the person who acts without wisdom is an Iranian hero, and the one who calls others toward wisdom and thought is someone such as Piran Viseh from Turan, striving for peace and solidarity between the two peoples.

The courageous and just Kay Khosrow, the Shahnameh’s ideal king, is the son of the Iranian Siavash and the Turanian princess Farangis and is born in the house of Piran Viseh.

Kay Khosrow is not only a symbol of the union of goodness across two peoples; he courageously stands on the side of goodness and restores justice to the world.

Kay Khosrow is a king whom Suhrawardi understands as a mystic possessing the Kayanian farr: a king who ultimately relinquishes sovereignty and disappears into the mountains, and who, at the end of history, will one day return to the world beside Saoshyant the saviour.

What kind of racist could Ferdowsi be if his ideal Shahanshah has Turanian ancestry and is born in Turanian lands?
How could he tolerate and accept Turanian blood in the veins of his ideal king, bearer of the Kayanian farr?

The truth is that the racist is not Ferdowsi. It is you, when you seek to build a wall of hatred and separation between Turk and Persian at the heart of this land, refusing no deception or manipulation in the process. But just as consciousness and goodness have always found their way into human hearts throughout history, they will do so again. The people of this land, together, after the dawn that follows this dark Iranian night, will build tomorrow’s Iran with love beside one another and will experience greatness together, not against one another.