گفت‌وگومندی چهارمقاله با تذکره‌های قرن نهم هجری

چهارمقاله یا مجمع‌النوادر دربردارندۀ حکایت‌هایی است که بعضی از آنها منحصربه‌فرد است و در هیچ منبعی قبل از آن یافت نمی‌شود؛ اما بعد از چهارمقاله کتاب‌های بسیاری به این حکایت‌ها اشاره کرده‌اند. هر متنی به‌نوعی با متون پیش و پس از خود ارتباط دارد؛ فارغ از اینکه این ارتباط مستقیم یا غیرمستقیم، آگاهانه یا ناآگاهانه و یا محدود یا نامحدود است. شناخت این ارتباط‌ها به ما کمک می‌کند تا متن را از مسیر آبشخورهای آن بهتر بشناسیم. گفت‌وگومندی و ترامتنیّتْ نظریّه‌هایی است که به بررسی ارتباط بین متون با آثار پیش و پس از خودشان می‌پردازد. گفت‌وگومندی با توجه به ویژگی اجتماعی‌بودن انسان به ارتباط بین همۀ نظام‌های زبانی، نوشتاری، تصویری و غیره می‌پردازد. توجه و علاقۀ انسان به تاریخ و استفاده از تجربۀ گذشتگان برای زندگی بهتر، برمبنای همین ویژگی بینامتنی او استوار است. این مقاله بر آن است که تذکره‌های قرن نهم هجری را بررسی کند تا میزان ارتباط این متون با چهارمقاله مشخص شود. به این منظور ابتدا شش تذکرۀ قرن نُه بررسی و سپس اشتراکات موجود بین آنها و چهارمقاله در حوزه‌های واژگان، عبارت یا جمله، حوادث، زمان و مکان تبیین می‌شود. از میان تذکره‌های قرن نُه، چهار تذکره در حوزه‌های بحث‌شده به‌ویژه حوادث با چهارمقاله ارتباط دارند. این تذکره‌ها به ‌ترتیبِ میزان ارتباط با چهارمقاله عبارت است از: مجمل فصیحی، تذکرةالشعرا، بهارستان و روضةالصفا.

A Comparative Study on Chahar Maghaleh and other Biographies of the Ninth Century AH

AbstractChahar Maghaleh or Majmaol Navader contains anecdotes, some of which are not found in any former sources. After Chahar Maghaleh, many books have mentioned anecdotes. Each text is somehow related to the texts before and after it in terms of whether the connection is direct or indirect, conscious or unconscious, and limited or unlimited. Understanding such connections helps us to better understand the text through its sources. ‘Dialogue and intertextuality’ is a theory examining the relationship between texts and works before and after them. Dialogue deals with the relationship between all systems of language, writing, image, etc., according to the social nature of human beings. Man’s interest in history and the experience of the past for a better life is based on the intertextual characteristic. The present study examines the memoirs of the ninth century AH to determine the relationship among six biographies and Chahar Maghaleh. For this purpose, first, six ninthcentury AH biographies were examined. The related memoirs were Majmal Fassihi, Tazkereh alShoara, Baharestan, and Roza alSafa. Then the commonalities between them and Chahar Maghaleh in the fields of vocabulary/words, phrases or sentences, events, time, and places were examined. Among the ninthcentury memoirs, four were related to Chahar Maghaleh in the areas under discussion, especially events.IntroductionIn the dialogue framework, a text is treated beyond a closed and independent system in connection with other texts (Yalmeha Rajabi, 2015). This association is formed in varied structural and content areas. Rifater (as cited in Ismaili, 2015) argues that most semiotic structures inevitably lead to other texts. These signs can be words, phrases, sentences, themes, and even narrative forms and elements.The present study aims to investigate Chahar Maghaleh as a pretext and other biographies of the ninth century AH as a posttext according to the theory of ‘Dialogue and Transtextuality’ in order to shed light on their associations without attempting to demonstrate whether these biographies are directly used in Chahar Maghaleh. The three questions addressed in this study are: 1) Is there a connection between the ninthcentury biographies and the Chahar Maghaleh?; 2) If the answer to the first question is positive, which biographies are related to Chahar Maghaleh? 3) Could  the relationship between the ninthcentury biographies and Chahar Maghaleh according to the theory of ‘Dialogue and Transtextuality’?Materials and MethodsGolchin Maani in the history of Persian biographies has listed 529 Persian biographies composed between the sixth and fourteenth centuries AH. Of th ese works, six biographies were written in the ninth century, including Baharestan (Abdul Rahman Jami 817898 AH), the history of the early world (Faizullah Bonyani, 9th century AH), Tazkerat alShoara (Dolatshah Samarkandi 842900 AH), Rowzat alSafa (Mirkhand 837903 AH), Majmal Fassihi (Fasih Khafi, 777845 AH), and Nafhat alAns men Hazrat alQuds (Abdul Rahman Jami 817898 AH). In the present study, all six works are reviewed in detail. Among these works, Majmal Fassihi, Tazkerat alShoara, Rowzat alSafa, and Baharestan share certain features with Chahar Maghaleh,  reflecting the direct and indirect connection between these texts and Chahar Maghaleh. In this study, first, the common features of the four works with Chahar Maghaleh are discussed. Then, these shared points are subjected to descriptive analysis in categories of words, phrases or sentences, events, personality, place, and time.Discussion of Results and ConclusionsWordsThere are multiple connections between Chahar Maghaleh and the biographies in question in terms of vocabulary. The two words, &promise& and &threat&, which appear in anecdote 1 of the first article of Chahar Maghaleh, also emerge in Mojmal Fassihi. The phrase “Rebqeh etaa’at”, in addition to Chahar Maghaleh, is also mentioned in Mojmal Fassihi. The word “Gazaf” (exaggeration) has been used in both Chahar Maghaleh and Mojmal Fassihi. Also, the word &Nile&, apart from Chahar Maghaleh, catches the reader’s attention in the story of Ferdowsi in Tazkerat alShoara. &Badghis& is another word that appears in Chahar Maghaleh and Tazkerh alShoara. Finally, the term &Nard bakhtan& emerges both in Chahar Maghaleh and Tazkerat alShoara.Phrases or SentencesThe phrase &Each as much as a sparrow’s egg& appears both in Chahar Maghaleh and Rowzat alSaf  In anecdote 1 of the first article of Chahar Maghaleh, there are five sentences, the exact or similar instance of which appears in Majmal Fassihi, for example, &Did they not know his value&, &Did they not appreciate his value?&. Also, in anecdote 7 of the third article of Chahar Maghaleh, there is a sentence that appears in Majmal Fassihi. &My body should be buried in a place where in every spring, the north breeze makes flowers bloom on my tombstone&, &My body should be buried in a place where in every spring, the north makes flower blossom over it&.EventsIn this regard, all four biographies in question share points with Chahar Maghaleh. Mojmal Fassihi with six points has the strongest and Baharestan with one point has the weakest dialogical relationship with Chahar Maghaleh. Also, Rowzat alSafa  mentions two and Tazkerat alShoara three events described in Chahar Maghaleh. A point shared by the above four biographies, which distinguishes them from Chahar Maghaleh, is the brevity of anecdotes and the fastpaced narrations. Belonging to the genre of biography, these texts dispense with details in storytelling and do not delve into different elements and techniques of storytelling. Instead, they make a cursory reference to the essence of the event. The links between biographies could be justified in the form of architextuality.CharacterIn anecdote 2 of the first article of Chahar Maghaleh, there is a historical inaccuracy regarding the identity of the person who murdered Makan. Generalissimo Tash was the commander of the army that fought with and killed Makan ibn Kaki. However, as noted by the historians, that battle was led by Amir Abu Ali Ahmad ibn Mohtaj Chaghani. He is the one who slew Makan Kaki. Fassih Khafi, like Nezami, asserts that Generalissimo Tash was the one who clashed with Makan and killed him.PlaceIn Chahar Maghaleh, in the ballade &Buye Juye Mulian&, there is a reference to Amir Nasr’s prolonged stay in the city of Herat. Herat also appears in Tazkerat alShoara. In Baharestan, Meraat alAdwar wa Merqat alAkhbar, and Rowzat alSalatin, the city of Marv appears instead of Herat. Omar Khayyam’s prophecy about the fall of blooms on his tomb, which appears both in Chahar Maghaleh and Mojmal Fassihi (in both narrations) transpires in the city of Balkh. In the story of Ferdowsi, both in Chahar Maghaleh and Tazkeret alShoara, two gateways of &Rudbar& and &Razan& are cited.TimeIn Chahar Maghaleh, Skafi is erroneously introduced as Nooh ibn Mansour’s contemporary. The same anachronism is also repeated in Mojmal Fassihi. Also, the incident of Makan ibn Kaki’s rebellion in Chahar Maghaleh is said to happen at the time of Nooh ibn Mansour, which has been verified by Mojmal Fassihi.Based on the results of the present study, among the abovementioned biographies, the strongest dialogical relationship was found in Mojmal Fassihi, followed by Tazkerat alSho’ra, Baharestan, and Rowzat alSafa, respectively.