باب برزویهِ طبیب و درون مایه هایِ مانویِ آن (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
از گذشته تاکنون، میان پژوهندگان درباره این که باب برزویهِ طبیب دربردارنده آرای مانویان است یا خیر و نسبت دادن آن به ابن مقفّع که به مانوی بودن شهره بود، اختلاف نظر است. پژوهش پیشِ رو، با تحلیل باب برزویه و قراردادن آن در ترازوی سنجش با آموزه های مانوی، درپی مشخص کردن چنین آموزه هایی در باب برزویه است. برای این هدف، به سه موضوعِ کلان؛ یعنی شکاکیتِ دینی، زُهدگرایی و تمثیل ها توجه شده است. آنچه از بررسی و تحلیل درون مایه های مانوی در ذیل سه گانه یادشده به دست خواهد آمد، نخست این که در بحث شکاکیت دینی، گزاره گزینشِ ماحصلِ دین ها، یعنی تعبیرِ «زبده همه ادیان» در باب برزویه، در پیوند با گزینش گری مانویت و استفاده مانی از آثار و باورهای همه ادیان در جهت ساماندهی کیش خود است. در پیوند آموزه های زُهدگرایانه باب برزویه با عقاید مانوی نیز باید به آفرینش اهریمنیِ تنِ انسان، آرزویِ رهایی از زندان تن، باور به رنج آمیز بودن زندگی، ترک همبستری با زن، ترک جادوگری، پرهیز از آزار رساندن به انسان و حیوان اشاره کرد. در موضوع تمثیلات نیز هشدارِ باب برزویه درباره توجه به لذت های حواس به عنوان مانع اصلی سعادت، در تناسب با آموزه های مانوی و دنیاگریزی آنهاست. با تکیه بر شواهد متنی و سنجش آنها با آموزه های مانوی، در سراسر باب برزویه، بیننده مضمون هایی هستیم که در پیوند و همسویی با باورهای مانوی استThe chapter on Borzouyeh the Dr. and its Manichean themes
Introduction
Kalīla wa-Dimna (Kelileh o Demneh) is a book that has been translated by Iranians in different times and there have been interpolation in it. One of these interpolations is the addition of “the Book of Borzouyeh the Physician”, which has been the place of debate and disagreement among researchers ever since. It was written by Bozorgmehr and added to the mentioned book; however, since there is no trace of the Pahlavi text written by Bozorgmehr, it is not possible to give a definite opinion about what was added to it. The only important point is that the Pahlavi text "is considered the main source of the later translations of Kalīla wa-Dimna" (Dublova, 2012: 16); therefore, the two Arabic translations of Ibn Muqaffa and the old Syriac translation from the Pahlavi text have been provided. Despite this, Borzouyeh chapter exists only in the Arabic translation and is not seen in the Syriac text (Mahjoub, 2015: 48). The issue of "Manichaeism" is prominent in connection with the presence and absence of the chapter on Borzouyeh in the Syriac and Arabic translation, in such a way that its existence in the Arabic translation caused a series of debates about the authenticity of this chapter and attributing it to Ibn Muqaffa and promoting Manichaean beliefs; its absence, however, in the Syriac translation by a person who wrote against the Manicheans, led the minds to the anti- Manichaean tendencies of that translator and discursive interventions.
Methodology
This research follows a descriptive-analytical method, and in the analysis, an effort is made to reveal the religious tendencies of the author of the Book of Borzouyeh the Physician by comparing it and the Manichaean texts. Since the Book's skepticism in the discussion of religious skepticism has similarities with other issues from the Sassanid and the Islamic period, the present study will, firstly, examine the issue of religious skepticism in it and compare it with propositions from other texts; the study tries to find a convincing answer to this question: which Manichean theme is included in the piece related to religious doubt about the physician's profession?
Secondly, by analyzing and examining the above-mentioned Book comprehensively, the study will answer the question: which Manichaean teachings does the Book of Borzouyeh contain?
Discussion
In order to distinguish the Manichaean doctrines about Borzouyeh, three major issues have been taken into account, i.e. religious skepticism, asceticism and parables. What will be obtained from the examination and analysis of the Manichaean themes under the mentioned trilogy include: 1- the issues of selection of the outcomes of religions, in the discussion of religious skepticism, i.e., the interpretation of "the elite of all religions" in the Book of Borzouyeh, in connection with the selectiveness of Manichaeism and Mani's use of works and beliefs of all religions in developing his religion. It seems that Mani, in the light of an elitist and compromising point of view, based his teachings on what is approved by various ethnic groups from the West to the East (Klimkait, 2014: 269). This compromising feature of Mani allows him to easily use the sign systems related to different beliefs and cultures in order to spread his ideas widely. Mani himself, while enumerating the reasons for the superiority of his religion over past religions, acknowledges this selectiveness and taking advantage of the heritage of others and says: wispānnibēgānwihīhudāzendīgpēšēnagāndēnān ka ōēndēnī man….(Boyce, 1975: 30). (All the writings, philosophy and wisdom of the ancients’ religions, to this religion of mine...[was added...]).
Speaking of Mani's selectivity, it should be said that he considered himself to be the interpreter of the thoughts of Christ; Mani considered himself not only Jesus, but also a living Christian and spoke of his living books and his eternal religion. Also, Mani's influence on the epic-mythical narratives and traditions of Iran is evident in the book of Ghulan Maniwi.
As to the contribution of Babylonian beliefs, "the Babylonian epic of Gilgamesh" was one of the main sources from which Manichean beliefs began and expanded" (Daly, 1400, 97). The influence of Indian and Buddhist beliefs should also be considered in the Manicheans' special attention to allegoric and narrative literature of India. Therefore, the use of the phrase "Elite of all religions" in the topic of Borzouyeh and its selection is in line with the intellectual system of the Manicheans and the subject of selectiveness on their part.
Regarding the ascetic teachings of the Book of Borzouyeh with Manichaeism, one should also mention issues like the demonic creation of the human body, the desire to be freed from the prison of the body, the belief that life is painful, abandoning cohabitation with women, abandoning witchcraft, and avoiding harming humans and animals. In the explanation of these references, as to the pessimistic attitude of the Manicheans about the human body, it can be said that the impure body and its corrupt mixture, which is highlighted in the Book of Borzouyeh, are connected with the body of the human demon and the pure soul. About the belief in the sufferings of the world and the life accompanied by torments, that can be seen among the teachings of Manichaeism, the Book of Borzouyeh also considers the world to be a "plague" full of "torment" in which a person, incessantly, suffers from pain and suffering from the moment of his birth to the time of his death. Therefore, in accordance with the pessimistic attitude of the Manicheans to the world, the statements like "the world is a well full of calamity and fear", "friendship with the world is one of the evils", "divorce of the world is liberation", provide a proper way to look pessimistically at the world and to avoid it.
Avoiding lust and intercourse with women is also one of the common teachings in Manichaeism and the Book of Borzouyeh. According to the narration of the Book, Borzouyeh "prevented the vagina from being inappropriate and [showed] general symptoms from the inclination of women" (Nasrullah Manshi, 1389: 51). According to Borzouyeh, witchcraft is one of the sins (ibid. 51). This order is consistent with a Manichaean teaching in "abandoning... the teaching witchcraft" (Abul Qasmi, 2017: 27). Avoiding "hurting animals and killing people" (Nasrullah Manshi, 2009: 50) is also in accordance with Manichaean ascetic teachings. According to Mani, "it is not permissible to kill any creature" (Reeves, 2011: 161).
"Borrowing from Buddhist narratives" can be considered as one of the influential platforms of Manichaeism (Skjærvø, 2006: 58). In this way, stories and parables can be found in the book of Borzouyeh which, although they "certainly have Indian roots" (Dublova, 1382: 71), they have taken on a Manichean flavor and were used to expand or consolidate their beliefs; therefore, the warning of the Book Borzouyeh about paying attention to the pleasures of the senses as the main obstacle to happiness is in accordance with Manichean world-aversion teachings. In addition, the connection of Manichaean allegorical literature with the Book of Borzouyeh can be seen in the allegorical use of "agriculture", "straw" and "seed". Therefore, relying on the textual evidences and measuring them with Manichaean teachings, we see themes that are in connection and alignment with Manichaean beliefs throughout the Book of Borzouyeh.
Conclusion
In “the Book of Borzouyeh the Physician”, we find elements that refer to Manichaean teachings. The discussion of "religious skepticism" has been the most important factor of disagreement among researchers. From the point of view of this research, the only determining factor in the discussion of skepticism is relying on its privative form. Relying on the privative aspect, what separates the statement of religious doubt about Borzouyeh, as a special element of manifestation from other similar statements, is the phrase "elite of all religions" which is in line with the selective and elitist view of manifests, in such a way that Mani himself considers this selectivity as one of the reasons for the superiority of his religion over others.
Also, asceticism is one of the most frequent semantic components throughout the Book. Considering the integrated thought of the Manicheans, ascetic themes, apart from their Indian, Gnostic and Christian sources, play a role in serving Manichaean thoughts. The demonic nature of man, abandoning the lust and desire of women, abandoning witchcraft, believing in the suffering of the world, death and wishing to be freed from the prison of the body, abandoning cruelty to men and animals are among the ascetic teachings in the Book of Borzouyeh.
Manichean allegory of is also an important feature in deriving Manichaean themes from Borzouyeh. Not paying attention to sensual pleasures and abandoning them is the most central Manichaean theme in the allegories of Book of Borzouyeh.
With the identification of Manichean characteristics of the Book of Borzouyeh, it is not only revealed that this Book is attributed to Ibn Muqaffa, but, beyond that, it also leads one to the Manichaean tendencies of Borzouyeh and its probable author, Bozorgmehr Vizier Anoushirvan.
تبلیغات
