باب برزویهِ طبیب و درون‌مایه‌هایِ مانویِ آن

از گذشته تاکنون، میان پژوهندگان دربارۀ این‌که باب برزویهِ طبیب دربردارندۀ آرای مانویان است یا خیر و نسبت دادن آن به ابن‌مقفّع که به مانوی بودن شهره بود، اختلاف نظر است. پژوهش پیشِ رو، با تحلیل باب برزویه و قراردادن آن در ترازوی سنجش با آموزه‌های مانوی، درپی مشخص‌کردن چنین آموزه‌هایی در باب برزویه است. برای این هدف، به سه موضوعِ کلان؛ یعنی شکاکیتِ دینی، زُهدگرایی و تمثیل‌ها توجه شده است. آنچه از بررسی و تحلیل درون‌مایه‌های مانوی در ذیل سه‌گانۀ یادشده به دست خواهد آمد، نخست این‌که در بحث شکاکیت دینی، گزارۀ گزینشِ ماحصلِ دین‌ها، یعنی تعبیرِ «زبدۀ همۀ ادیان» در باب برزویه، در پیوند با گزینش‌گری مانویت و استفادۀ مانی از آثار و باورهای همۀ ادیان در جهت ساماندهی کیش خود است. در پیوند آموزه‌های زُهدگرایانۀ باب برزویه با عقاید مانوی نیز باید به آفرینش اهریمنیِ تنِ انسان، آرزویِ رهایی از زندان تن، باور به رنج‌آمیز 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 دربارۀ توجه به لذت‌های حواس به عنوان مانع اصلی سعادت، در تناسب با آموزه‌های مانوی و دنیاگریزی آنهاست. با تکیه بر شواهد متنی و سنجش آنها با آموزه‌های مانوی، در سراسر باب برزویه، بینندۀ مضمون‌هایی هستیم که در پیوند و همسویی با باورهای مانوی است

the chapter on borzouyeh the dr. and its manichean themes

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).