نقش امثال و حکم در تصحیح متون با تکیه بر بیتی از غزلیات سعدی

در تصحیح متون، توجه به منابع جنبی و حتی گاه کتب امثال و حکم امری ضروری است. مصحح با توجه به مضمون و صورت های اصلی ضرب‌المثل ها می تواند بعضی از ابهامات متون کهن را برطرف کند. دایره کاربرد این مثل ها به مرور زمان محدودتر می شوند و برای کاتبان به‌صورت عباراتی مبهم درمی آیند و چه بسا دستخوش تغییر و تصرف شوند. برای نمونه، عبارت »شمارِ خانه به بازار راست نیاید « مثلی کهن و معادل است با »حساب و کتابِ آدمی در خانه با آنچه در بازار می بیند مطابقت نمی کند « و به عبارتی دیگر »گمانِ آدمی با واقعیت راست نمی آید «. این مثل دست کم از قرن پنجم در نظم و نثر فارسی به کار رفته است و در روزگار ما نیز در آثار فارسی تاجیکی شواهد فراوان دارد، اما برای کاتبانِ دیوان سعدی ظاهراً عبارت آشنایی نبوده است و از این رو در بیشتر نسخه های خطی و در همۀ چاپ های موجود کلیات و غزلیات او، به صورت محرّف »عرضِ جامه « به جای »عرضِ خانه « آمده است و عموم شارحان غزل‌های سعدی هم، با اعتماد به متن و بی آنکه به تبدیل و تحریف آن توجه کنند، بیت را به گونه ای شرح کرده اند که هیچ رابطه ای با اندیشۀ سعدی نیافته است. در این نوشتار با استناد به بعضی از نسخ خطی دیوان سعدی و جست و جو در پیشینه و معنیِ آن، صورت صحیح بیت را پیشنهاد کرده ایم.

The Role of Proverbs in Textual Criticism: The Case of Sa'di's Verses

AbstractIn textual criticism, it is necessary to pay attention to side sources and sometimes books of proverbs. Depending on the content and the main form of the proverbs, the editor can remove some of the ambiguities of the classical texts. Gradually, the use of these proverbs becomes more limited and turn into vague expressions for the scribes so that they may change them. For example, the phrase of Shomar e khāne be bāzār rāst nem Icirc;ayad (The counting of the house is not acceptable in the Bazar) is an ancient proverb, which means Not matching a personchr('39')s account at home with what he encounters in the market . This proverb at least has been used in Persian poetry and prose from the 5th century, and in our time, it has been used in Tajik Persian works. Sachr('39')adi has used this proverb in the one of the verses of his Odes, but for the scribes of Saʿdīchr('39')s Divan, it was not a familiar phrase, and hence, in most manuscripts and in all available editions of Divan and Odes, arz e jame (length of the clothes) has been distorted to the arz e khane (the length of the house). Most of the commentators of Sachr('39')adichr('39')s Odes have trusted the text without paying attention to its transformation and distortion. They have interpreted the verse in such a way that it does not relate to Sachr('39')adichr('39')s thought. In this article, the correct form of the Saʿdīchr('39')s verse has been presented relying on some of the manuscripts of Sachr('39')dichr('39')s Divan and the background and meaning of this proverb. Research BackgroundIn this article, some distorted examples have been mentioned in the literary texts. For example, in the articles The correction of some verses in Sanaī rsquo;s Hadiqa using Farhange jahāngīrī , Pey e ŝir acirc;n gereftan va r acirc;n e gur acirc;n xordan , The Necessity of recorrecting Katebi Neishaburichr('39')s Divan of Odes (Khosravi, 2014, pp. 346347; Harandi, 2018, pp. 99 113; Bashiri et al., 2018, pp. 85113), there are some evidence to show that the conversion and distortion of a proverb has taken the text away from its original form.Aims, questions, and assumptionsThe proverbs are one of the side sources that are effective in textual criticism. Sometimes, the proverbs have been changed due to the unfamiliarity of the scribes, but according to their prevalence in literary texts, the correct form of that text can be found.To this aim, the following research questions are raised:1. How do factors such as neglecting the meaning and ignoring proverbs have distorted the text?2. How does investigating the use of proverbs in literary texts help the editor to edit the text?3. How commentatorschr('39') trust in correcting the meaning of proverbs written in some edited texts had diverted their minds from the original form of the text?DiscussionIn the study of classical texts, we find that the change and conversion of the proverb has sometimes taken the text away from its correct form. In this article, we have chosen a verse of Sachr('39')di as an example to show that neglecting the proverb ldquo;Shomar e khāne be bāzār rāst nem Icirc;ayad has caused ambiguity in the meaning of the verse. As in some manuscripts and all editions of Odes, ldquo;arz e jame rdquo; has been changed to arz e khane rdquo; (Foroughi, 2007, p. 469; Yousefi, 2006, p. 19)Searching this proverb in the classical texts, we found its other forms and mentioned its meaning and application in the literary texts, and showed that how researcherschr('39') trust in the Foroughichr('39')s edition of Sachr('39')dichr('39')s Odes prevented their minds from grasping the correct meaning of the verse and led to its misinterpretation and explanation.The findings show that this proverb has been prevalent in Persian poetry and prose since, at least, the fifth century, and in texts such as Manouchehri Damghanichr('39')s Divan (2006, p. 20), Nafsat ol Masdoor (Zaidari Nesavi, 2002, p. 100) and RouholArvah (Samani, 2010, p. 538) and in our time has also been used in Tajik Persian works (also see Dehkhoda, 1984, 2/953; Zolfaghari, 2010, 1/834).ConclusionIn textual criticism, it is necessary to pay attention to side sources. For example, the study of a hemistich of Sachr('39')dichr('39')s Odes and the commentatorschr('39') descriptions of that verse clearly shows that due to the inaccuracy of the text, even the most meticulous scholars have misunderstood the meaning of the verse. The confidence in Foroughichr('39')s correction has prevented them to perceive the possibility of errors in the text, and consequently, the mistake in recording the hemistich is hidden. Most surprising of all is the distraction of Yousefichr('39')s precise notion, which did not pay attention to the correct recording of some manuscripts. The editors and commentators of Sachr('39')dichr('39')s Odes have not discussed the ambiguity of the second hemistich, but in explaining the verse according to the power of their imagination, they have made a new theme or taken it from someone else.ReferencesBashiri, B., Amani, R., Farzi, H. (2018). The necessity of recorrecting Katebi Neishaburi rsquo;s Divan of Ode. Textual Criticism of Persian Literature, 54, 85113.Dehkhoda, A. (1984). Dehkhodachr('39')s proverbs. Amirkabir.Khosravi, M. (2014). The correction of some Verses in Sanaī rsquo;s Hadiqa using Farhange Jahāngīrī. Nameye Farhangestan (Subcontinent), 3, 339350.Sachr('39')di, M. (2007). Kolliāt (edited by Mohammad Ali Forughi). Amir Kabir.Sachr('39')di, M. (2006). Sachr('39')dichr('39')s Odes (edited by Gholamhossein Yusofi). Sokhan.Samaani, Sh. (2010). Spirit of all spirits in understanding the names of the all good (edited by Najib Mile Heravi). Elmi va Farhangi.Nandimi Harandi, M. (2018). Pey e ŝir acirc;n gereftan va r acirc;n e gur acirc;n xordan. Culture and Folk Literature, 20, 99113.Zolfaqari, H. (2010). The dictionary of Persian proverbs. Moin.Zidari Nesavi, Sh. (2002). The sigh of a sad heart (edited by Amir Hassan Yazdgerdi). Toos.