کلان‌استعاره مفهومیِ «خداوندگاری به منزله کشورداری» در مرصادالعباد

بیان مسئله: مرصادالعباد اثری بدیع و ممتاز در پهنۀ ادب فارسی است؛ زبان و بیان آن گوشنواز و گاه شاعرانه است و ازنظر تصویری بلاغی کتابی شگرف به شمار می‌آید. با توجه به شناختگی و شهرگیِ تمثیل در علوم بلاغیِ ما، مطالعۀ تصاویر مرصادالعباد اغلب متمایل به بررسی جنبه‌های تمثیلی آن بوده است و استعاره‌های آن در قالب دیدگاه‌های کهن بررسی شده است؛ حال آنکه مرصادالعباد خوشه‌های استعاریِ مبتنی بر نگرش سیاسی اجتماعی دارد و با توجه به پراکندگی و گستردگی این خوشه‌ها می‌توان با نظریۀ استعارۀ مفهومی، نگاهی تازه به این اثر داشت.روش: روش تحقیق تحلیلی توصیفی است و دامنۀ پژوهش مبنی بر متن مرصادالعباد است.نتایج و یافته‌ها: این تحقیق نشان داد رشته‌های استعاری در پیوند با یکدیگر، در متن تامل‌برانگیز است و می‌توان آنها را خُرداستعاره نامید. شبکۀ خرداستعاره‌های به‌‌هم‌پیوسته از این قرار است: «هبوط روح در تن به‌منزلۀ جلوس پادشاه»، «خزانه‌داری خداوند به‌منزلۀ گنجینه‌داری پادشاه»، «ابلیس به‌منزلۀ مجرم و محکوم‌شده ازسوی سلطان»، «پرورش روح به‌منزلۀ پروردنِ باز شکاری»، «تبلیغ دین به‌منزله تشکیلات اطلاع‌رسانی پادشاه». این پنج استعارۀ خرد، هریک دارای زیرمجموعه‌هایی بوده‌اند که در متن تحقیق با ذکر شاهدمثال و ترسیم نمودارهایی تبیین شده‌اند. همچنین، دقت در خُرداستعاره‌ها نشان می‌دهد که می‌توان مجموعۀ آنها را ذیل کلان‌استعارۀ «خداوندگاری به‌منزله کشورداری» قرار داد.

a study of ‘god as a king’ as a major conceptual metaphor in mersād al-‘ebād

abstractmersād al-‘ebād is an important work in the field of persian literature. its language and expression are eloquent and sometimes poetic, and it is a wonderful book in terms of visual-rhetoric aspects. given the recognition of allegory in our rhetorical sciences, the study of the images of mersād al-‘ebād has often been directed towards its allegorical aspects and its metaphors have been examined from ancient perspectives. notwithstanding that this work has metaphorical clusters based on a social and political attitude. due to the dispersion and extent of these clusters, the present study uses the theory of conceptual metaphor to examine this book from a novel perspective. the research method is analytical-descriptive, and the scope of the research is the text of mersād al-‘ebād. the results of this research show that small metaphorical threads that are connected with each other can be recognized in the text and can be called micro-metaphors. these nets of metaphors in the text are as follows: the descent of the soul into the body as the enthronement of a king, god’s treasure as the king’s treasure, the devil as a criminal and condemned by the sultan, cultivating the soul as raising a bird of prey, and propagation of religion as an organization to inform the king. each of these five micro-metaphors had its own subcategories, which are explained in the text of the research by mentioning the examples and drawing diagrams. also, the accuracy of the metaphors shows that their unification can be placed under the grand metaphor of ‘god as a king’.  introductionmersād al-‘ebād is a magnificent work. its language is special and distinctive, and one of its characteristics is the use of mystical concepts with the help of terms related to government, state management, and court. this distinctive feature attracts the attention of the audience and raises the question of whether the existence of the metaphor of “god as a king” is a unique feature of mersād al-‘ebād, or whether we can find evidence for it in other mystical and religious texts. there are verses in the holy qur’an that can be analyzed based on the intended metaphor, and some of them are briefly mentioned in the text of the article. it can be definitely stated that this metaphor has an ancient history. however, research about its antiquity in religious and mystical texts is beyond the scope of the present study. a brief look at some mystical prose books shows that this attitude exists in other mystical texts in a scattered form. among the four books kashf al-mahjūb, kashf al-asrar, asrar al-tawheed, and tazkarat al-awaliya, a more significant presence of this metaphor could be found in kashf al-asrar. for example, in one of its parts, it is stated that:each king in the past had his own horse and marked it with a special sign so that others would not follow it due to the presence of that mark. nobody would seek the ownership of a horse that would have the special sign of the king. but any horse that does not have this special mark, will always be harmed by the people. this is the example of god’s servants (as cited in rokni, 1996, p. 155).as can be seen, this example can be examined under the metaphor ‘god as the king’. therefore, the use of this metaphor in other important mystical books is not unprecedented, but definitely, this topic is more elaborated in mersād al-‘ebād than in other texts, and it can be considered an obvious and impressive feature of this work. this has motivated us to examine it with the help of conceptual metaphor theory in the present article. the most creative metaphors of mersād al-‘ebād are related to the second and third parts of the book. the concepts used in these two sections are more about religion, human creation, creation, the kingdom of god, and descriptions of the system and order of god’s court. therefore, in the present study, it has been assumed that in mersād al-‘ebād, metaphors are connected like a chain, and some conceptual micro-metaphors can be analyzed under a macro-metaphor. the relationship between allegory and conceptual metaphor is one of the topics and questions that can be raised in this field, but the allegory is analyzed within a paragraph. however, a conceptual metaphor sometimes flows in several chapters of a work and sometimes throughout it. therefore, there exists a relationship between conceptual metaphors, whose similes can be included under a macro metaphor and explain it.the research question posed in the study is the following: which macro-metaphor can be explained in this work and what are its subcategories? to answer this question, the theory of conceptual metaphor and conceptual metaphor is used. metaphorical concepts have been extracted and their relationships have been examined separately to determine the link between metaphorical concepts in each metaphoric cluster and finally their position in the macro metaphor. the authors of this study have determined the conceptual metaphors by carefully examining the language of lumât and found that the four conceptual metaphors of god is love, love is the king, love is the sun, and love is a mirror are the main pillars of lumât’s worldview. the researchers of this study have compared the conceptual metaphors of love in the language of poetry and everyday language, and for this purpose, they have extracted and compared the metaphorical expressions from the everyday language and the persian poems of the 80s. based on kovecses’s point of view, they have shown that both language types of love metaphors as well as the main mappings between the destination concepts about love and the origin domain concepts have been used equally. another article titled research on the conceptual metaphor of mysticism is a pub in divan hafez (anonymous, 2017) has been published, in which the authors, by examining the metaphorical mappings derived from may and the tavern, have finally reached the point of view that mysticism is a tavern. thus, it is not easy to understand metaphysical concepts in mysticism.  review of the literaturein terms of research background, although the conceptual metaphor is a relatively new topic, many research projects have been conducted in this area. some of the fundamental studies in this field are as follows: in the book metaphors we live with, george lakoff and johnson (2015) have addressed the theoretical issues and the introduction of the theory of conceptual metaphor and how to use it. this work, which is very well-known in iran and played an important role in the spread of this theory, tries to show that in conceptual metaphor, a more familiar and often concrete domain is used to understand the conceptual relationships of an abstract domain. kovecses (2013) in his book metaphor: a practical introduction introduced the conceptual metaphor, mental spaces, metaphorical images and its basic concepts with scientific prose and away from complications. another work in this field is published under the title metaphor written by hawkes (2015). this book examines the views of aristotle and the works of contemporary linguists and anthropologists. hashemi wrote the book sufis love in the mirror of metap