بررسی انتقادی نظام سه بنی ژرژ دومزیل در شاهنامه و مهابهارت (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
نخستین بار ویکاندر با پژوهش هایی بر مهابهارت و شاهنامه این نظر را مطرح کرد که طبقه جنگ جو در میان قوم آریایی، طبقه ای مستقل از ساختار اجتماعی به شمار می آمده و روحانیون و کشت ورزان دو طبقه دیگر را تشکیل می دادند. دومزیل با قرار دادن گروه فرمان روایان کنار روحانیون در طبقه اول و بررسی ساختار اجتماعی دیگر اقوام هند و اروپایی، نظریه سه بنی بودن ساختار اجتماعی را به دیگر جوامع این قوم تعمیم داد. او بر این باور بود که علاوه بر ساختار اجتماعی، خدایان، خاندان ها و حتی مفاهیمی جزئی تر چون پزشکی و فره و آتش در ایران از این ساختار پیروی می کند؛ اما با بررسی دقیق تر این موضوعات در شاهنامه و مهابهارت می توان گفت بسیاری از تحلیل های دومزیل قابل تأمل است. در این جستار سعی شده با بررسی انتقادی بنیان های نظریه دومزیل بر اساس اساطیر و حماسه های هند و ایران، به نقد و تحلیل این نظریه پرداخته شود. با توجه به بررسی ها به نظر می رسد طبقات اجتماعی و دیگر مفاهیمی که دومزیل بر آن ها تأکید دارد چندان قابل تفکیک و مرزگذاری نیستند. از سویی دیگر طبقه کشت ورز در باورهای هند و ایرانی اهمیتی هم پای دیگر طبقات نداشته است و بر خلاف نظر دومزیل پیشه وری در این جوامع قدمتی کهن دارد.A Critical Study of Georges Dumézil's Triple System in Shahname and Mahabharat
For the first time, Wikander, with his research on Mahabharat and the Shahname, suggested that the warrior class among the Aryan people was an independent class of social structure, and that the clergy and the peasants constituted two other classes. By placing the group of rulers next to the clergy in the first class and examining the social structure of other Indo-European peoples, Dumézil extended the theory of the threple systhem social structure to other societies of this nation. He believed that in addition to the social structure, gods, families, and even more detailed concepts such as medicine, fire, and Farrah in Iran followed this structure. But by examining these issues in more detail in Shahname and Mahabharat, we can say that many of Dumézil's analyzes can be criticized. In this article, an attempt has been made to critically examine the foundations of Dumézil's theory based on the myths and epics of India and Iran, and to critique and analyze this theory. According to studies, it seems that social classes and other concepts that Dumézil emphasizes are not very separable and demarcating. On the other hand, the peasantry in Indo-Iranian beliefs was not as important as other classes and Contrary to Dumézil's view, craftsmanship has a long history in these societies. Keywords: Dumézil; Social Structure; Indo-Iranian; Shahname; Mahabharat. Introduction In the Book " Der arische Männerbund ", for the first time, Stig Wikander proposed the theory that one of the influential groups of Indo-Iranian peoples were warriors who acted under the management of a leader and were separated from two groups of clerics and farmers. By investigating the Indian gods and reflecting their role in the character of Pandu's five children in Mahabharata, then, he concluded that the triple pattern is also reflected in the gods function. Following him, Dumézil divides the Indo-European society into three parts: clergymen, kings or Brahmins, soldiers, and cultivators, and considers the action of the first group as magic and command, the action of the second class as physical strength and warfare, and that of the third class as fertility and related concepts such as beauty, youth, and lust. In addition, the gods of this clan are divided into three categories with the same functions in Dumézil theory. In this paper, we are trying to re-investigate the Dumézil theory by investigating the social structure in Shahnameh and Mahabharat - as two fundamental texts in Wikander and Dumézil theory - as well as the foundations of Dumézil and Wikander's theory, including Farrah and medicine. Discussion and review 2-1. Classes (categories) in Shahnameh and Mahabharat: Social classes in Shahnameh are divided into four groups: clergymen, army men, cultivators, and artisans, and the class of rulers is not mentioned. Dumézil includes the ruling class in the first class alongside the clergy; but this is indeed not true and most of the rulers are linked with warrior class in Iran. There are four classes of Brahmin, warrior-ruler, traders, and servants in the Mahabharata. The function of kingdom in Iran, like in India, is linked with the warrior class, and the national kings and local rulers of Iran, such as the clan of Rostam and Kashvad, have a warrior function. 2-2.)- Pandu's children and triple functions: Dumézil believed that two Pandus' father (since he was a prominent ruler) and elder brother represented the clergy-ruler class; two middle brothers are the manifestation of militancy and the last twins are the manifestation of fertility. However, the two Pandus' father is a yellow and sickly person, he does not have a long-lasting rule and dies before his children reach maturity. Also, the function of all the brothers in Mahabharat is the same as that of the warrior-commander class. 2-3. Shahnameh dynasties and triple functions: Following Dumézil, Vikander also believed that among the Iranian kings, the Lohrasb Dynasty was associated with fertility, Kiyans with
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