اسطوره‌زدایی در کوش‌نامه

یکی از برترین و مهم‌ترین بنیادهای اسطوره حماسه است که بر ستیز و تقابل ناسازها استوار شده است. اسطوره در ذاتِ خود، مینوی و آن‌جهانی است؛ اما حماسه مانند زاده اسطوره رویکردی زمینی و این‌جهانی دارد. درحقیقت فرایند این‌جهانی‌شدنِ نمادهای اسطوره‌ایْ ساز و کارِ داستان‌های حماسی را پدید می‌آورد؛ به‌گونه‌ای که رویارویی خدایان و ضدّخدایان که در سرشت حماسی است، اندک‌اندک به رویارویی تبارها یا پهلوانان بزرگ و آیینی با نیروهای زیانبار و ضدّقهرمانان می‌انجامد. بیشترِ منظومه‌های حماسی پارسی زیرساختی اساطیری دارد و در آنها ردّپای آشکار شخصیت‌ها و بن‌مایه‌های اساطیری را می‌توان یافت. در این منظومه‌ها، کوش‌نامه ایرانشان بن ابی‌الخیر که در ابتدای قرن ششم هجری سروده شده است، یک استثناست؛ زیرا برخلافِ دیگر حماسه‌های پارسی می‌کوشد از پیکره حماسه اسطوره‌زدایی کند. در این مقاله سه روشِ اسطوره‌زدایی از حماسه در منظومه کوش‌نامه معرفی شده است که عبارت است از: 1) خردپذیرکردنِ روایت‌ها و رخدادهای اساطیری؛ 2) ذکر شخصیت‌های دینی و تاریخی در کنارِ شخصیت‌های اساطیری؛ 3) نبودِ برخی بن‌مایه‌های اساطیری و پهلوانیِ رایج در حماسه‌های اسطوره‌ای. نگارندگان در این جستار برآن‌اند تا با بهره‌گیری از حماسه‌پژوهیِ تطبیقی، داستان‌ها و بن‌مایه‌های اساطیری‌ای را که در کوش‌نامه اسطوره‌زدایی شده‌ است، در قیاس با دیگر منظومه‌های حماسی نشان دهند.

eliminating myth in Koush Nameh

Abstract One of the best and most important foundations of myth is the epic that is based on the clash and confrontation of two adversaries. Myth in its essence is related to paradise and but the epic, as a myth child, has a terrestrial and physical approach. In fact, the terrestrial process of mythological symbols creates the mechanism of epic stories, so that confrontation between gods and antigods, which is in nature epical, leads to the confrontation of relatives and great and ritual heroes with harmful and antiheroic forces. Most of the Persian epic poems have a mythological infrastructure and traces of mythological characters and foundations can clearly be found in them. In these poems, Iran Shah ebne Abelkheir’s Koush Nameh, written at the beginning of the 6th century AH is an exception, because unlike other Persian epics, it attempts to ‘demythologize’ the myth of the epic. In this article, three ways of the demythologizing in the poem of Koush Nameh has been introduced which include: 1) rationalizing the mythological events and narratives, 2) mentioning religious and historical figures along with mythological characters; and 3) the absence of some mythical and heroic myths common in mythical epics. In this study, the authors intend to show the mythological stories and motives that has been demythologize in Koush Nameh, in comparison with other epical poems. Introduction: A comparative study of myths in different cultures and ethnic groups reveals a common aspect among them, and that is the sacred characteristic of myths. Sometimes the myth is mistakenly referred to as an imagination and fantasy of ancient humans, while the myth is the belief of ancient people to the events of the metaphysical world. Among the literary genres, epic, and especially the natural epic, has a very close relation to the myth. In fact, the epics were originally based on myths, but in later centuries they abandoned the myth and replaced it while many of the mythical characters instantly entered the epic. So, myths and epics in the stories have similarities, the continuous connection of which is most evident throughout history. In the history of Persian literature, epic texts, especially natural epics, carry an ancient Iranian mythology in the form of fictional structures, characters, and mythological events. But, among these texts, Koush Nameh takes a different approach, and it is demythologizing in epic stories.   Material & Methods: One of the most important ancient epics of Persian literature is Koush Nameh, written at the beginning of the sixth century. This epic poem is the story of the Koush, the nephew of Zahak who has ruled for years in China and Africa with oppression and atrocity. Although Koush Nameh is a natural and mythical epic, but it can be said that it is less mythical than other epic texts such as Shahnameh, Garshasbnameh, Bahman Nameh, Faramarz Nameh, etc.  The reason of this is an attempt by the narrators of Koush Nameh to demythologize it and make it believable. In this descriptiveanalytical study, the authors have investigated the subject of mythology in Koush Nameh poem. In this study, in addition to reading and analyzing Koush Nameh, the comparative epic method was used. Discussion of Results: The most important feature of Koush Nameh, which distinguishes it from other Persian epic texts, is its attention to demythologization and rationalism. This feature is so distinct from other Persian epic texts that the reader imagines that it is a historical, not an epicmythical text. In Kosh Nameh poem, we often find that mythical events based on unrealistic and supernatural elements have taken on a rational color, so that in order to make the mythical and epic elements believable, they have been rationalized to make them look real. For example, the ‘Barmayeh cow’ and its milk, the serpents on the shoulders of Zahak, Mazandaran demons, and the story of the blindness of Keikavus and the Iranian army in Mazandaran have all followed this rule. Another feature of Koush Nameh is that historical events and personalities are brought together by mythical events and personalities, in order to give it a real aspect; for example, there is a family relation between mythical characters and religious or historical characters, or religious and historical figures coincide with mythical figures. In this poem, there are also some mythical and heroic themes common in the epics of Persian myths, such as the Haft Khan trips and battle with demonic creatures such as dragons and the Devil, which are in line with demythologizing. Conclusions: Koush Nameh of Iranshan ebne Abelkheir is a unique Persian epic poem that has a distinctive style compared to other epic poems, and that is the demythologization of heroic stories and narratives. In this poem, there are three ways of demythologization: A. To rationalize mythical narratives and events, such as the mythology of the  Barmayeh cow, the myth of the serpent on the Zahhak shoulders, the story of Mazandaran demons, the story of the blindness of Keikavus and the Iranian army. B. To mention to religioushistorical characters such as Adam, Noah, and Moses along with mythical characters, due to the kinship relationship between them or their contemporaneity. C. The absence and elimination of some of the mythical and heroic themes that are prevalent in Persian mythical epics such as the battle against demonic creatures like dragons and demons, and the Haft khan trips.