تحلیل داستان برصیصای عابد و شیخ صنعان بر پایه نظریه میتوس نورتروپ فرای (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
نورتروپ فرای، اسطوره شناس برجسته کانادایی، در کتاب «رمز کل»، نگاهی نو به مسائلی چون اسطوره، استعاره و شخصیت شناسی داشته است و با بهره بردن از داستان های کتاب مقدس، نوع متفاوتی از خوانش آثار ادبی را ارائه کرده است. از منظر فرای، شخصیت هایی همچون آدم و ابلیس، اوج و حضیضی دارند که می توان در ادبیات تمثیلی، شخصیت های مشابه فراوانی برای آن ها پیدا کرد. دو داستان برصیصای عابد، برگرفته از روایت سعدی در مجلس پنجم از مجالس پنج گانه و شیخ صنعان از منطق الطیر عطار، در زمره ادبیات تمثیلی هستند که شخصیت اصلی آن، از مسیر رستگاری خارج می شود. هدف از این مقاله، بررسی فرجام و عاقبت شخصیت های دو داستان برصیصای عابد و شیخ صنعان براساس نظریه فرای است. پرسش اصلی پژوهش این است که برمبنای دیدگاه قرائت تمثیلی نورتروپ فرای در کتاب «رمز کل»، شخصیت های برصیصا و شیخ صنعان، دارای چه ویژگی هایی هستند؟ روش این پژوهش، توصیفی-تحلیلی بوده و یافته های آن نشان می دهد که شخصیت برصیصا، در بین انگاره های مفاهیمِ متناظرِ مدنظرِ فرای، با هبوط ابلیس تطبیق دارد. همچنین داستان شیخ صنعان بازتاب دهنده سرنوشت آدم است که شیخ صنعان نیز همچون آدم، سه مرحله سفر پرماجرا، مبارزه سرنوشت ساز و تعالی قهرمان را پشت سر گذاشته است.Analysis of the Story worshiper`s Barsisa and Sheikh San'an Based on Northrope Frye’s Theory of Mythos
The fate of devotees and ascetics who endured the inevitable fall at the height of piety and piety has been seen in all ages. Barsisa Abed is a powerful and noble hero whose pride and arrogance make him succumb to evil temptations. Sheikh Sana'an, who is an old man of worship, discovery and honors, passes away from his religion and faith due to the love of Tersa's daughter, but he returns to the right path with the care of the truth. Two notable stories of Abid taken from Saadi's narrative in the fifth Majlis of the Five Majlis and Sheikh Sanaan from Al-Tir Attar's logic are among the allegorical works whose main character leaves the path of salvation. Nortrobe Fry, a prominent Canadian mythologist, in the book "The Code of the Whole" takes a new look at issues such as myth, metaphor and personality, and by using the stories of the Bible, presents a different kind of reading of literary works.The purpose of this article is to examine the ending and the end of the characters of two stories based on the theory of Northrop Frye. The main question of the research is that based on the perspective of Fry's allegorical reading in the book "Ramz Kol", what are the characteristics of the characters of Barsisa and Sheikh Sanan? The method of this research was descriptive-analytical, and the findings of the research showed that the character clearly, among the ideas of the corresponding concepts considered by Fry, corresponds to the fall of Iblis, and the story of Sheikh Sanaan also reflects the correspondence between Adam and Sheikh Sanaan, and he, like Adam has gone through three stages of an adventurous journey, a fateful struggle and a hero's exaltation. 1. IntroductionThe story is specifically from Saadi's narration in the fifth Majlis of the five Majlis. The story is about a devout and ascetic monk who ends badly with Satan's temptations. His story is an instructive example of Satan's relentless efforts to seduce man and also the possibility of man's failure despite his brilliant record. In fact, fate is a good sign for the effect of divine judgment and bad fate for a devotee who spends his life in worshiping and serving God, but a big mistake brings him a bitter and unfortunate end.The love for Tersa's beauties has led the Muslims who were connected with the monastery or traveled to the land of Tersa in all ages. It seems that this love has led most of the Sufis of taste and scholars and religious devotees astray. One of these devotees is Sheikh Sanan. He is an old man of dignities and positions, who with all his dignity and greatness in his asceticism and worship leads to disbelief and loses his religion and world in the way of the love of a fearful girl, but he does not forget God's favor and he will have a good end.2. Research questions and Research MethodologyThe present study compares with the descriptive-analytical method the story of Barsisai Abed, which is described in the fifth Majlis of Saadi's five Majlis, with the story of Sheikh Sanan in Al-Tayir Attar's logic in terms of ending and conclusion according to the theory of reading literary works and Northrop Frye's allegorical reading.3. DiscussionAccording to Fry's point of view, the story of Iblis and his expulsion from the divine door can happen gradually and in several stages. In the first stage, the main character gives their highest rank and dignity in front of other people. The source of this dignity is innocence and courage. Iblis was also God's beloved (Azazil), a retreater of God's door for thousands of years and was considered one of the close friends of God's court. This hero makes mistakes. A mistake that comes from his pride and arrogance. He refuses God's command and does not prostrate to Adam. It is at this stage that the hero crosses the border of innocence and is on the path of downfall, which is the downfall of the hero, and at this stage, the disaster has occurred, and the scary atmosphere has dominated the story, and fate and destiny show themselves in such a prominent way that they are no longer free from It is not possible. This is the end of the story and the point of infernal manifestation. In this section, the audience gets a deep shock. Satan was driven from God's door due to his mistake, but destiny is also influential and essential in the process of this story. Iblis is doomed to defeat in the face of destiny and inevitable fate, according to the commandment of Yazl'op Man' Yasha' (Qur'an, Ra'ad: 24). Maibdi says: "From Adam's appearance, there was a temptation and a sin from Iblis, Adam was told to eat wheat, eat it." They said to Iblis: Prostrate! did not. But the capital of rejection and acceptance did not come from his actions, but from the flow of rulings and judgments. From the results of providence, the pen went to happiness. They also found fault with his organization and transferred his collection to him as an excuse. They said: "Fansi, and I did not save him." They also rose up from his place and went to his house, and said: Abbi wa astakbar wakan from the unbelievers" (Mibdi, 1382, Vol. 8: 373).Iblis, the close angel, disobeys God's command. Here, the reader of this story is filled with fear. Shouldn't he be afraid that this fate will befall him as well? Because of disobedience, Iblis will be banished from God's door forever. Such a heavy sentence arouses the audience's sense of compassion that Iblis has been punished more than his sin and he is relieved that he himself did not suffer this fate.All the events that happened to Iblis also happen in the story of Barsisa Abed, and the reader realizes the compatibility of these two stories.iscussion4. ResultIn mystical literature, we are faced with characters who supported allegorical literature and were tested by God with ups and downs. The heroes of these stories would either have a bad fate or they would have a good fate. The story of Barsisa Abed is taken from the narration of Saadi in the fifth Majlis of the five Majlis and Sheikh Sanan from the logic of Al-Tir Attar, it is among the prominent allegories of Persian literature, which corresponds to Fry's theory in the book "Ramz Kol". These two stories emphasize the lack of innocence and immunity of man against sin. In this double story, guilt is the core of the story. He rapes the girl who was sent to him for treatment. Sheikh Sanan, too, burns with fear and loses his faith in his desire to marry a girl. The end of the main character of two different stories. Abid was hanged on the gallows, but Sheikh Sanan was pardoned by the intercession of the Prophet. Barsisa's character is compatible with the ideas of corresponding concepts in Fry's view, with the descent of Iblis, and the story of Sheikh Sanaan also reflects the correspondence between Adam and Sheikh Sanaan, and he, like Adam, goes through three stages of an adventurous journey, a fateful struggle, and the hero's exaltation. has happenedAccording to Fry's point of view, one of the situations that arise for the characters in the story is reaching the peak and then falling and descending, which is interpreted as moving from the ideal world to the real world. The witness of this event in Fry's book "Ramz Kol" is Iblis, who was a close angel, but by slipping and disobeying, he fell into the bottomless pit, and in the story of Barsisa Abed, the main character also experienced exactly such a problem and his personality Specifically, it is compatible with Iblis.The traces of Iblis' story can be clearly seen in life and afterlife. Iblis, who was dear to God and a seeker of God's door, and with pride and self-arrogance refused God's command, and because of this disobedience, which was undoubtedly determined by God's destiny and fate, he was driven from God's door. His banishment from God's door is a heavy sentence that evokes a sense of compassion in the audience that Iblis was punished more than his mistake. Iblis does not regret his sin and mistake and says that God has deceived him and this truth becomes clear to him that there is no way back for him.The reflection of the story of Hazrat Adam can be seen in the life and end of Sheikh Sanan. Hazrat Adam, whose existence is full of goodness and goodness, disobeys God's command and is expelled from paradise. What Adam does is that he exchanges the treasure of unlimited freedom with a fate that has terrible consequences for him, which is the beginning of tribulations and an adventurous journey. He is After the disaster of the fall and experiencing all kinds of challenges in the dungeon of human history and enduring all kinds of wanderings, the effort to return begins. Adam expresses regret and accepts his mistake. God forgives him and chooses him as his caliph in the world.5. References<em>The Holy Quran.</em>Alai, p. (2007). The Bible as a literary text, <em>literary studies</em>, number one.Arasto. (1964). <em>Poetics</em>, translated by Dr. Abdolhossein Zarrinkoob. 2nd edition. Tehran: Translation and Publishing House.Barani, M., Mahmoudi, F. (2007). 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