سیر قهقرایی شخصیت‌های سلم، تور و رستم در شاهنامه بر اساس اصل تخاصم مککی
نوع مقاله : مقاله پژوهشی
نویسندگان
1 استادیار دانشگاه شهرکرد
2 استاد دانشگاه شهرکرد
چکیده
هدف در این پژوهش آن است تا با بررسی سیر قهقرایی شخصیت‌های سلم، تور (سیر قهقرایی اخلاقی) و رستم (سیر قهقرایی در زمینۀ قدرت و اقتدار) بر مبنای روش اسنادی، به این پرسش‌ها پاسخ داده شود که آیا شخصیت‌ها مورد بررسی تا مرز نهایی تجربۀ بشر (امر منفی در منفی) پیش می‌روند یا خیر؟ آیا این سیر قهقرایی بر تحقق شخصیت اثر می-گذارد و در صورت اثرگذاری، این امر به چه شکلی است؟ نتایج پژوهش، نشان‌دهندۀ این است که سلم و تور به سبب قرارگرفتن در مقابل نیروی مخالف آز، در سیر قهقرایی خود، به ترتیب از نقطۀ عدالت به تبعیض، بی‌عدالتی و استبداد می‌رسند که به سبب تسلیم شدن در برابر نیروی مخالف، سیر قهقرایی‌شان منفی است. در مقابل رستم که به سبب نیروهای مخالف نیرومندی مانند کاوس، سهراب و مرگ، از اقتدار به محدود شدن قدرت، شکست و سرانجام به نقطۀ عجز می‌سد، به سبب ایستادگی در مقابل نیروهای مخالف، سیر قهقرایی‌اش مثبت است. بررسی سیر قهقرایی این شخصیت‌ها، نشان‌دهندۀ این است که در شاهنامه، شخصیت‌ها به تجربۀ نهایی بشر دست می‌یابند و این امر، بر عمق یافتن آنان می‌افزاید.
کلیدواژه‌ها
عنوان مقاله [English]
Retrogression of Salm, Tour, and Rostam characters in Shahnameh
نویسندگان [English]
- Ebrahim zaheri abdevand 1
- jahangir safari 2
1 Assistant Professor of Shahrekord University
2 aProfessor of Shahrekord University
چکیده [English]
In the present research, by investigating the retrogression of Salm, Tour (ethical retrogression), and Rostam (retrogression with regard to power and authority) characters based on the documentary method, we aim to answer these questions: Do the characters under study go to the ultimate limit of human experience (negative in negative) or do not? Does this retrogression affect the character realization? and if yes, how? The research results indicate that Salm and Tour move from the point of justice to discrimination, injustice and tyranny due to exposure to the opposing force of greed in their retrogression, and their retrogression is negative as they surrender to the opposing force. In contrast, Rostam who reaches from the authority to the power limitation, defeat, and finally the point of inability due to the strong opposition forces, such as Kavous, Sohrab, and death, has a positive retrogression due to his resistance against the opposing forces. The investigation of these characters' retrogression indicates that the characters achieve the ultimate human experience in Shahnameh and this increases their depth.
کلیدواژه‌ها [English]
- Retrogression
- Shahnameh
- Character
- Justice
- Power seeking
- Introduction
- Statement of the problem
In Shahnameh, sometimes characters step towards sublimity and sometimes they backward into retrogression. This research aimed to investigate the retrogression of Salm, Tour, and Rostam characters based on the McKee's principle of antagonism using a documentary method to show whether the characters in Shahnameh's stories move towards the ultimate limit of human experience (negation of the negation) or not, and whether this retrogression affects the realization of the character, and if yes, how?
- Literature review
So far, various studies in the form of books, theses and articles have been conducted on the personality element, especially the characters of Shahnameh like e.g., the article entitled "Rostam and Sohrab: The tragedy of the ideal and emotions encounter" in which Doustkhah (1974) has interpreted the war between Rostam and Sohrab as the war between the ideal and emotions. In the article entitled "Rostam and Sohrab and the logic of epic narrative in Shahnameh", Omidsalar (1990) investigated the logic of epic narrative in Shahnameh. Altogether, it can be said that so far, Salm, Tour, and Rostam characters have been investigated from various aspects; but none of these studies has comprehensively paid attention to the issue of their retrogression.
- Discussion
In the story of Iraj, the justice's desired value prevails at first, and then, the contrary value (discrimination), the contradictory value (injustice in breaking the laws of society), and finally negation of the negation (tyranny of Salm and Tour) are created. Finally, with the administration of justice, the story returns to a positive point in a complete cycle. The retrogression of the character is also negative in this story. In the story of Rostam and Sohrab, Rostam resists against the opposition forces; but as these forces are stronger than him, the reader identifies with Rustam and does not hold him responsible for what happened, and therefore does not hate him. As the hero of the story, Rostam thinks he is powerful, as is known among others with such a characteristic, in the opening scenes. However, the more he confronts the opposing forces, the more his power and authority are diminished such that his demonish power decreases as he confronts Kavous. In the first battle with Sohrab, he reaches the point of defeat - in the field of his heroic power - and in the end, after Sohrab's death, he reaches the point of helplessness - the inability of his solution seeking force.
- Conclusion
In the story of Iraj, Salm and Tour ignore justice as the desired value of the story. They discriminate by protesting against the division of the world by Fereydoun and making an alliance against Iraj. They reach the point of injustice by violating the law and practically protesting against Fereydoun, and finally they show their tyranny when they kill Iraj. The retrogression of these characters is negative.
In the story of Rostam and Sohrab, power and authority are the desired values of the story. Rostam, as the introducer of its positive load, takes distance from this point when is confronted by opposing forces such that his demonish power has been limited as he confronted Kavous. Rostam reaches the defeat point by losing the battle to Sohrab and realizes his weakness in terms of physical strength. Finally, in conflict with the death of his child, Rostam reaches the helplessness point by showing his ultimate inability- regarding the solution seeking power.
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دوره 1، شماره 1 - شماره پیاپی 1
دوفصلنامه ( شماره بهار و تابستان 1401)فروردین 1401صفحه 237-255
- تاریخ دریافت: 13 دی 1399
- تاریخ بازنگری: 11 بهمن 1399
- تاریخ پذیرش: 08 خرداد 1400