تحلیل منظومه غنایی ویس و رامین بر مبنای نظریه ایزدان سه‌گانه ژرژ دومزیل

ژرژ دومزیل با تحقیق در ساخت‌های اجتماعی و بنیا‌ن‌های مشترک اقوام هندواروپایی یکی از تاثیرگذارترین اسطوره‌شناسانی است که توانست مکتبی نوین در این عرصه بنیان نهد. او با طرح نظریه ایزدان سه‌گانه در اساطیر این اقوام به نظامی اجتماعی پی برد که طبق آن سه ایزد میتراوارونا، ایندرا و اشوین‌ها (ناساتیاها) با نظر به سه کنش اساسی‌شان، یعنی حکمرانی روحانی، جنگ و تولید، اداره امور مادی و معنوی مردم را بر عهده داشتند. منظومه ویس و رامین، به‌عنوان کهن‌ترین منظومه غنایی به‌جامانده زبان فارسی، پیوند خود را با اساطیر حفظ کرده‌است و همچون روایات حماسی قابلیت بررسی بر مبنای نظریه دومزیل را دارد. در این مقاله، به روش توصیفیتحلیلی سه شخصیت برجسته این منظومه، یعنی شاه‌موبد، رامین و ویس، از این منظر بررسی شده و این نتیجه به دست آمده‌است که این سه شخصیت با توجه به ویژگی‌ها و کنش‌هایشان با سه ایزد کهن اقوام هندواروپایی مطابقت دارند و متناسب با مضمون روایتی عاشقانه، نمونه‌های جابه‌جاشده آنها محسوب می‌شوند.

An Analysis of VisoRamin based on Georges Dumézil’s Theory of the Tripartite Deities

Georges Dumézil is one of the most influential mythologists who established a new school in this field by exploring the social constructions and common foundations of the IndoEuropean peoples. He proposed the theory of the tripartite deities in IndoEuropean mythology and founded a social system in which three deities, i.e., MitraVaruna, Indra and Ashvinha (Nasatyaha), according to their three basic actions, namely, spiritual rule, war and production, were responsible for the material and spiritual affairs of the people. VisoRamin, as the oldest lyric versetale in Persian literature, has retained its connection to these myths; therefore, it has the potential to be studied according to Dumézil’s theory. In this paper, through a descriptiveanalytical method, three main characters of the poem, namely, ShahMobad, Ramin and Vis have been analyzed based on this theory. The results show that, considering their characteristics and actions, these three characters are completely matched with the three gods of the IndoEuropean peoples, and proportional to the content of a lyric versetale, they can be regarded as the replaced samples of the tripartite deities.  Extended Abstract 1. IntroductionMyths reflect ancient human beings’ ideas about God, nature and themselves. Over time, myths have kept their importance and repeated themselves by adapting to needs, beliefs and narratives dominating each era. This feature can be studied based on the concept of displacement, first used by Northrop Frye in studying mythological texts. Their different functions, diversity of subject and displacement have enabled myths to be studied from different points of view by mythologists. Georges Dumézil opened up new horizons for the study of the complex world of myths by presenting the theory of tripartite ideology. The origin of Iranian myths can be traced back to the IndoIranian myths, which attracted the attention of mythologists in the early 19th century. The Rigveda, the oldest IndoEuropean written work, which can be traced back to a period between 1500 BC and 1200 BC, is the best source for studying the old IndoIranian myths. In Iran, the Avesta, as the sacred book of the Zoroastrians, contains many old mythological stories and beliefs. 2. Theoretical FrameworkUsing Dumézil’s three functional categories, the present article examines VisoRamin’sthemes and the similarities it bears to mythological narratives. Moreover, the characters of this story are studied based on Dumézil’s theory. 3. MethodologyIn the present study, the descriptiveanalytical methodology is employed to show that the ideology dominating Iranian beliefs and stories have continued to exist in Persian love poetry. For this purpose, the unique characteristics of three Aryan deities, based on the Rigveda, are identified and compared with those of the main characters of VisoRamin using Dumézil’s model.  4. FindingsThe deity of the first function, according to the Rigveda, is wise, rules over the world, punishes or forgives sinners and accompanies Mitra. In VisoRamin, these characteristics can be found in the character of ShahMobad. Among the characteristics of the deity of the second function are power, giving away wealth and blessing, ruling creators and gods and annihilating enemies and demons. Similar characteristics can be found in Ramin. The deity of the third function, based on the Rigveda, provides blessing and is shiny and beautiful. Vis, in addition to possessing the most important characteristics of the deity of the third function, establishes deep relations with the deities once worshipped in Iran. 5. ConclusionThe three characters of the love story VisoRamin – ShahMobad, Vis and Ramin – were studied here based on Dumézil’s theory about the Aryan deities so that a comparison could be made between them. It should be noted that some of the prominent characteristics of the Aryan triple deities do not closely correspond to their displaced counterparts in VisoRamin, which can be due to the fact that this love poem is detached from the era of mythologies, has the characteristics of lyrical poetry and revolves around love. It can also be because the poet, Gorgani, has made some changes in the older, oral version of this love story. Yet, the three characters of the story, in some ways, such as their characteristics and acts, correspond to the three ancient IndoEuropean deities and can be considered as their displaced counterparts.