معرفی، نقد و تحلیل روایت هفت‌لشکر گورانی

بیشتر متون منظوم حماسی غرب ایران به زبان ادبی گورانی سروده شده است. دسته‌ای از این متون منطبق با گزارش شاهنامه، برخی مطابق متون نقالی و بعضی روایت‌های حماسی مستقل است. قدیم‌ترین دست‌نویس‌های بازمانده از این آثار در قرن هشتم هجری نوشته شده، اما روایات این متون غالباً دارای عناصر بسیار کهن حماسی است. هفت‌لشکر سرودۀ مصطفی ‌بن محمود گورانی از متون ارزشمند بازمانده به این زبان است که تاکنون غالباً سرایندۀ آن را الماس‌خان کندوله‌ای دانسته‌اند. دست‌نویس‌های متعددی از این متن در کتابخانه‌های ایران و جهان باقی مانده است که قدمت برخی از آن ها به 150 سال می‌رسد. روایت هفت‌لشکر گورانی در مواضعی شبیه متون نقالی و در مواردی مشابه هفت‌لشکر منثور است. همچنین، دارای عناصر برجسته‌ای چون هفت‌خان جهانبخش و دربرگیرندۀ داستان‌هایی چون »یاقوت‌پوش و لعل‌پوش « و »بهرام جواهرپوش « و روایت مستقلِ »رستم و زنون « است. موضوع این پژوهش که به روش توصیفی تحلیلی و با استفاده از دست‌نویس‌های کهن و دیگر منابع کتابخانه‌ای انجام گرفته، معرفی، نقد و تحلیل این منظومه، بیان ارزش‌ها و تازگی‌های آن، کشف همانندی‌ها و تفاوت‌های آن با متون فارسی، معرفی دست‌نویس‌ها و بیان ضرورت تصحیح انتقادی آن است.

Introduction, Critique, and Analysis of Seven Army written in Gorani

AbstractMost of the epic poetic texts in the west of Iran have been written in the literary language of Gorani. Some of these texts correspond to the Shahnamehchr('39')s report, some according to the narrative texts and some independent epic narrations. The oldest remained handwritten manuscripts of these works were written in the eighth century AH, but the narrations of these texts often have very ancient epic elements. Seven Army, written by Mustafa bin Mahmoud Gorani, is one of the valuable surviving texts in this language, which has often been considered to be composed by Almaskhan Kondolei. Numerous manuscripts of this text are kept in the libraries of Iran and around the world, some of which date back to 150 years. The narration of Seven Army of Gorani is to some extent similar to Naqali, and in some other aspects similar to the prose version of Seven Army. It also has prominent elements such as The Seven Khan of Jahanbakhsh, and includes stories such as Yaghutpush and Laalpush , Bahram Javaherpush , and the independent narration of Rostam and Xenon . The aim of this research, which borrows a descriptiveanalytic method for analyzing the ancient manuscripts as well as other library sources, is to introduce, critique, and analyze this system, express its values and novelties, discover its similarities and differences with Persian texts, introduce the handwritten manuscripts, and note the necessity of its correction.Research backgroundMohammad Rashid Amini rewrote this poem from Namdar Zamanichr('39')s version in 2277 verses and published a book on the Kurdish Shahnameh (Horami) as well (Kondolei, 2011, pp. 465 - 594). This edition contains less than half of the verses of the poem. Iraj Bahrami has published a copy of the Javaherpush Book without mentioning the name of Seven Army. The editor has admitted to manipulate many verses of the single version of her reference (Mustafa bin Mahmoud, 2010, pp. 3839). Also, Abbariki introduced 10 copies of Seven Army in his study.Aims, questions, and assumptionsSeven Army is one of the poetic and epic texts in Gorani language. As there are several commonalities between Goranichr('39')s Seven Army and other Persian narrated texts in terms of content and structure, it has become imperative to have a more precise investigation of this subject matter. Combining the Goranichr('39')s text with the narrated texts as well as the other independent narrations such as Rostam and Xenon and Rostam and Salsal Div is one of the novelties of the Goranichr('39')s text.This study seeks to answer the following questions:1. What type of text is Goranichr('39')s Seven Army in terms of content and language structure?2. Who is the composer of the Goranichr('39')s Seven Army?3. Is the narration of Goranichr('39')s Seven Army similar to the Persian prose and other Persian narrated texts of Seven Army?4. What is the source of the added and recent narrations of Goranichr('39')s Seven Army?Results and discussionGoranichr('39')s Seven Army is one of the epic texts in west of Iran. This narration is similar to Persian narration texts. In Persian texts, contrary to the Goranichr('39')s text, Teimur is aware of his lineage. In the narration of Gorani, Kaykhosrow is a captive of the Turan army; but there are three Iranian prisoners in the Persian narration texts (Banogshsab, Bijan, and Pas). The similar battle of Yaghutpush and Laalpush in the Persian texts is done by Teimur. The similar battles of Bahram Shah Javaherpush in the Persian narrative texts is the responsibility of Koohkash (Faramarz).In the text of Gorani, killing Marjaneh Jadou by Jahanbakhsh is one of the steps of his Seven Khan. But the Persian book of Seven Army is not part of the Seven Khan, and Marjaneh is killed by Bano Goshsab (Haftlashkar, 1998, p. 449). In the Narration Version of Shahnameh, she is killed by Teimur (Narration Version of Shahnameh, 2012, p. 767). The struggle of Jahanbakhsh and Xenon in the sixth Khan is taken from an independent Gorani narration called Rostam and Xenon which is included in Seven Army. Also, the report of the fifth Khan in this text, entitled Killing Salsal Div , is an independent and separate narration in the Persian version of Seven Army (Seven Army, 1998, pp. 235237).The names of the characters in the Gorani text are divided into three categories: names corresponding to the famous names of Ferdowsichr('39')s Shahnameh, names corresponding to the Persian narrated texts, and names dedicated to the Gorani text.The dual confrontation of good and evil, which is the main feature of the Iranian mythology in different levels and areas, is evident in Goranichr('39')s Seven Army. One of the important confrontations in this text is the confrontation of light and darkness. This opposition has ancient roots in Manichaeism, which is based on the opposition of light and darkness. This idea has a clear effect on Gnostic beliefs. Incidentally, in the Yarsanha Bible, called Kalame Kazaneh , there is a mixture of Zoroastrian, Zarwani, and Manichaean cosmological ideas as well (Letter of the End or Treasure Word, 1996, p. 391).ConclusionEpic texts in the west of Iran have very old narrations and elements. While sharing similarities with the ancient Iranian epic texts, there are some differences and novelties between them as well. Probably the origin of these narrations goes back to the epics of western Iran, including the lost prose Shahnameh such as Piroozan Moallem Shahnameh and Rostam Larjani. According to the ancient Persian texts, these texts are sometimes similar to the Safavid narrative texts and sometimes have independent stories. So far, the composer of Seven Army has been considered to be Almaskhan Kondolei, while according to reliable manuscripts, the poet rsquo;s name is Mustafa bin Mahmud. In addition to the similarity between the story of Rostam and Sohrab and Seven Khan of Rostam and Esfandiar in Shahnameh, it is similar in some aspects to the report of the Persian narrative texts. In addition, it has other differences and novelties that add to its value. The arrival of armies from Khotan to the Yaghutpush and Javaherpush army is a unique part of this text. One of its brilliant parts is Seven Khan of Jahanbakhsh, in which the heroic pupils are more than the reports of Seven Khan in Shahnameh. The sixth Khan also includes the narration of Rostam and Xenon , which is an independent story in Gorani language. The dominant view and the cosmological beliefs of the text are based on the opposition of good and evil, and light and darkness. This is rooted in Zoroastrian, Manichaean, and Yarsan beliefs. The language of this work is occasionally influenced by the linguistic and expressive elements of the Persian narrative texts.ReferencesAfshari, M., Madayeni, M. (eds.) (1998). 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