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‫ﺁﻴﻴﻥ ﺒﻭﺩﺍﻯ ﺒﺎﺴﺘﺎﻥ‬

‫)‪(1‬‬
‫ﺍل‪.‬ﺍﺱ‪.‬ﻜﺎﺯﻴﻨﺯ‬

‫ﻋﻠﻰ ﺭﻀﺎ ﺸﺠﺎﻋﻰ‬

‫ﺯﻤﻴﻨﻪ ﺁﻴﻴﻥ ﺒﻭﺩﺍﻯ ﺁﻏﺎﺯﻴﻥ‬

‫ﺨﺎﺴﺘﮕﺎﻩﻫﺎ; ﺘﺎﺭﻴﺦ ﻜﻬﻥ ﻫﻨﺩ ﺩﺭ ﻤﻘﺎﻴﺴﻪ ﺒﺎ ﺩﻴﮕﺭ ﺘﻤﺩﻥﻫﺎﻯ ﺒﺯﺭﮒ ﺠﻬﺎﻥ ﺒﺎﺴﺘﺎﻥ ﻜﻤﺘﺭ ﺸﻨﺎﺨﺘﻪ ﺸﺩﻩ ﺍﺴﺕ ‪ .‬ﺒﻴﺸﺘﺭ ﺁﻨﭽﻪ‬
‫ﺭﺍ ﻤﻰﺩﺍﻨﻴﻡ ﻨﻤﻰﺘﻭﺍﻥ ﺩﺭ ﭽﺎﺭﭽﻭﺏ ﮔﺎﻩﺸﻤﺎﺭﻯ ﻤﻁﻤﺌﻨﻰ ﻗﺭﺍﺭ ﺩﺍﺩ ‪ .‬ﺍﻜﺜﺭ ﻤﺤﻘﻘﺎﻥ ﺘﺎ ﺍﻴﻥ ﺍﻭﺍﺨﺭ ﻤﻌﺘﻘﺩ ﺒﻭﺩﻨﺩ ﻜﻪ ﺒﻨﻴﺎﺩﮔﺫﺍﺭ‬
‫ﺁﻴﻴﻥ ﺒﻭﺩﺍ ﺩﺭ ﺭﺒﻊ ﺩﻭﻡ ﻗﺭﻥ ﺸﺸﻡ ﻕ ‪ .‬ﻡ ‪ .‬ﺒﻪ ﺠﻬﺎﻥ ﺁﻤﺩﻩ ﻭ ﺘﺎ ﺭﺒﻊ ﻨﺨﺴﺕ ﻗﺭﻥ ﭙﻨﺠﻡ ﻕ ‪ .‬ﻡ ‪ .‬ﺩﺭ ﺍﻭﺝ ﻓﻌﺎﻟﻴﺕﺒﻭﺩﻩ‬
‫ﺍﺴﺕ ‪ .‬ﺒﻨﺎﺒﺭ ﻨﺘﻴﺠﻪ ﻤﻁﺎﻟﻌﺎﺕ ﺠﺩﻴﺩ ﻭ ﻤﻬﻡ ﮔﺎﻩﺸﻤﺎﺭﻯ ﻜﻬﻥ ﻫﻨﺩﻯ‪ ،‬ﺒﻪ ﺍﺤﺘﻤﺎل ﺯﻴﺎﺩ ﺯﻤﺎﻥ ﺍﺼﻠﻰ ﻓﻌﺎﻟﻴﺕﺒﻭﺩﺍ ﺤﻭﺍﻟﻰ‬
‫ﺍﻭﺍﺨﺭ ﻗﺭﻥ ﭙﻨﺠﻡ )ﻕ ‪ .‬ﻡ( ‪ .‬ﺒﻭﺩﻩ ﺍﺴﺕ ]‪[. 5‬‬

‫ﺒﺎ ﺍﻴﻥ ﺤﺎل‪ ،‬ﺍﻁﻼﻋﺎﺕ ﻤﻌﻴﻥﺘﺭﻯ ﺩﺭ ﺍﺨﺘﻴﺎﺭ ﺩﺍﺭﻴﻡ; ﻤﺜﻼ ﻤﻰﺩﺍﻨﻴﻡ ﻜﻪ ﻤﻁﻤﺌﻨﺎ ﺒﻭﺩﺍ ﻤﻌﺎﺼﺭ ﺒﻨﻴﺎﺩﮔﺫﺍﺭ ﺁﻴﻴﻥ ﺠﻴﻥ )‪ (2‬ﺒﻭﺩﻩ‬
‫ﺍﺴﺕ; ﻭ ﻫﻤﭽﻨﻴﻥ ﺒﺎ ﻨﺎﻡ ﺍﻜﺜﺭ ﺸﺎﻫﺎﻥ ﻤﻬﻤﻰ ﻜﻪ ﺩﺭ ﻁﻭل ﺯﻨﺩﮔﺎﻨﻰ ﺍﻭ ﺩﺭﻫﻨﺩ ﺸﻤﺎﻟﻰ ﻓﺭﻤﺎﻥ ﻤﻰﺭﺍﻨﺩﻨﺩ‪ ،‬ﺁﺸﻨﺎﻴﻴﻡ ‪.‬‬
‫ﺒﻨﺎﺒﺭﺍﻴﻥ‪ ،‬ﺒﺎﻓﺘﻰ ﻜﻪ ﺒﻭﺩﺍ ﺩﺭ ﺁﻥ ﺯﻨﺩﮔﺎﻨﻰ ﻜﺭﺩ ﻭ ﺘﻌﻠﻴﻡ ﺩﺍﺩ‪ ،‬ﺭﻭﺸﻥ ﺍﺴﺕ ‪ .‬ﺩﺭ ﺍﻜﺜﺭ ﻤﻨﺎﻁﻕ ﻫﻨﺩ ﺸﻤﺎﻟﻰ ﮔﻭﻴﺎ ﻤﺭﺩﻤﻰ‬
‫ﺯﻨﺩﮔﻰ ﻤﻰﻜﺭﺩﻨﺩ ﻜﻪ ﺒﻪ ﺸﻜلﻫﺎﻯ ﺍﻭﻟﻴﻪ ﺯﺒﺎﻥﻫﺎﻯ ﻫﻨﺩﻯ ﻤﻴﺎﻨﻪ‪ ،‬ﻜﻪ ﻫﻨﻭﺯ ﻜﻤﺎﺒﻴﺵ ﺒﻪ ﺴﻨﺴﻜﺭﻴﺕ ﻨﺯﺩﻴﻙ ﺒﻭﺩﻨﺩ‪ ،‬ﺴﺨﻥ‬
‫ﻤﻰﮔﻔﺘﻨﺩ ‪ .‬ﺍﻴﻥ ﮔﻭﻴﺵﻫﺎ )‪ (3‬ﺍﺤﺘﻤﺎﻻ ﻤﺘﻘﺎﺒﻼ ﻗﺎﺒل ﺩﺭﻙ ﻭ ﻓﻬﻡ ﺒﻭﺩﻩﺍﻨﺩ; ﺒﻨﺎﺒﺭﺍﻴﻥ‪ ،‬ﺍﺭﺘﺒﺎﻁﺎﺕ ﺩﺭ ﺴﺭﺍﺴﺭ ﻫﻨﺩ ﺩﺭ ﺍﻴﻥ ﺯﻤﺎﻥ‬
‫ﺒﺎﻴﺩ ﺁﺴﺎﻥﺘﺭ ﺒﻭﺩﻩ ﺒﺎﺸﺩ ‪ .‬ﺒﻴﺭﻭﻥ ﺍﺯ ﻫﻨﺩ ﺘﺤﻭﻻﺕ ﻤﻬﻤﻰ ﺼﻭﺭﺕ ﮔﺭﻓﺘﻪ ﺒﻭﺩ ‪ .‬ﺩﺭ ﻁﻰ ﻨﻴﻤﻪ ﺩﻭﻡ ﻗﺭﻥ ﺸﺸﻡ‪ ،‬ﻜﻭﺭﺵ ﻜﺒﻴﺭ‬
‫ﺩﺭ ﺤﺎل ﮔﺴﺘﺭﺵ ﺍﻤﭙﺭﺍﺘﻭﺭﻯ ﺍﻴﺭﺍﻥ ﺩﺭ ﺁﺴﻴﺎﻯ ﻤﻴﺎﻨﻪ ﻭ ﭽﻪ ﺒﺴﺎ ﺩﺭ ﺠﺎﻴﻰ ﺒﻭﺩ ﻜﻪ ﺍﻜﻨﻭﻥ ﺒﻪ ﺍﻓﻐﺎﻨﺴﺘﺎﻥ ﻤﻌﺭﻭﻑ ﺍﺴﺕ ‪.‬‬
‫ﺩﺭ ﻁﻰ ﺩﻭ ﺩﻫﻪ‪ ،‬ﺩﺍﺭﻴﻭﺵ ﺩﺭﻩ ﺴﻨﺩ ﺭﺍ ﺒﻪ ﻏﻨﻰﺘﺭﻴﻥ ﻗﻠﻤﺭﻭ ﺍﻴﻥ ﺍﻤﭙﺭﺍﺘﻭﺭﻯ ﺘﺒﺩﻴل ﻜﺭﺩﻩ ﺒﻭﺩ ‪ .‬ﺍﺯ ﺍﻴﻥ ﭙﺱ‪ ،‬ﺠﻬﺎﻥ ﻫﻨﺩﻯ‬
‫ﻤﻴﺎﻨﻪ ﻤﻭﻗﻌﻴﺘﻰ ﺸﺒﻴﻪ ﺒﻪ ﻤﻭﻗﻌﻴﺕ ﺠﻬﺎﻥ ﻴﻭﻨﺎﻨﻰ ﻨﺴﺒﺕﺒﻪ ﻏﺭﺏ ﺩﺍﺸﺕ ‪ .‬ﺠﻬﺎﻥ ﻫﻨﺩﻯ ﻤﻴﺎﻨﻪ ﻭ ﺠﻬﺎﻥ ﻴﻭﻨﺎﻨﻰ ﻫﺭﺩﻭ ﺩﺭ‬
‫ﺯﻴﺭ ﺴﺎﻴﻪ ﻗﻠﻤﺭﻭﻫﺎﻯ ﭙﻬﻨﺎﻭﺭ ﺸﺎﻫﻨﺸﺎﻩ‪ ،‬ﺘﺎﺜﻴﺭ ﻓﺭﻫﻨﮕﻰ ﻭ ﺍﻗﺘﺼﺎﺩﻯ ﻋﻅﻴﻤﻰ ﺭﺍ ﺘﺠﺭﺒﻪ ﻜﺭﺩﻨﺩ ‪ .‬ﻤﻬﺎﺭﺕﻫﺎ ﻭ ﺍﻨﺩﻴﺸﻪﻫﺎﻯ‬
‫ﺒﺭﺨﺎﺴﺘﻪ ﺍﺯ ﺘﻤﺩﻥﻫﺎﻯ ﺒﺎﺴﺘﺎﻥ ﺍﻴﻥ ﻤﻨﻁﻘﻪ ﺴﺭﻴﻊﺘﺭ ﺍﺯ ﻗﺒل ﮔﺴﺘﺭﺵ ﭙﻴﺩﺍ ﻜﺭﺩ ‪ .‬ﻫﻤﺎﻨﻨﺩﻯ ﺒﺎ ﻴﻭﻨﺎﻥ ﺩﺭ ﺠﻨﺒﻪﻫﺎﻯ ﺩﻴﮕﺭ‬
‫ﻨﻴﺯ ﭽﺸﻤﮕﻴﺭ ﺍﺴﺕ ‪ .‬ﺩﺭ ﻫﺭﺩﻭ ﻤﻨﻁﻘﻪ ﺭﺸﺩ ﺴﺭﻴﻊ ﺍﻨﺩﻴﺸﻪﻫﺎ ﻭ ﻨﻅﺎﻡﻫﺎﻯ ﺍﻋﺘﻘﺎﺩﻯ ﺭﺍ ﻤﻰﻴﺎﺒﻴﻡ‪ ،‬ﻜﻪ ﺭﻫﻨﻤﻭﺩﻫﺎﻯ ﻤﺘﻔﺎﻭﺘﻰ‬
‫ﺭﺍ ﺒﺭﺍﻯ ﺯﻨﺩﮔﻰ ﺍﺭﺍﻴﻪ ﻤﻰﺩﻫﻨﺩ ‪ .‬ﺩﻗﻴﻘﺎ ﻫﻤﺎﻥﻁﻭﺭ ﻜﻪ ﺴﻨﺕ ﻓﻠﺴﻔﻰ ﻴﻭﻨﺎﻥ ﺒﻌﺩﻫﺎ ﻅﻬﻭﺭ ﻜﺭﺩ ﻭ ﺒﺭ ﺘﺎﺭﻴﺦ ﻋﻘﻠﻰ ﺘﻤﺩﻥ‬
‫ﻏﺭﺒﻰ ﺘﺎﺜﻴﺭ ﻨﻬﺎﺩ‪ ،‬ﺁﻴﻴﻥ ﺒﻭﺩﺍ ﻨﻴﺯ ﺒﻌﺩﻫﺎ ﺴﺭﺒﺭﺁﻭﺭﺩ ﻭ ﺒﺭ ﺘﺎﺭﻴﺦ ﻋﻘﻠﻰ ﻭ ﺩﻴﻨﻰ ﺘﻤﺩﻥ ﺁﺴﻴﺎﻴﻰ ﺘﺎﺜﻴﺭ ﻨﻬﺎﺩ ‪.‬‬

‫ﮔﻭﻴﺎ ﺒﻭﺩﺍ ﺁﮔﺎﻫﺎﻨﻪ ﻜﻭﺸﻴﺩﻩ ﺍﺴﺕ ﻜﻪ ﺍﺯ ﺠﺯﻡﺍﻨﺩﻴﺸﻰ ﻨﻅﺎﻡﻫﺎﻯ ﺩﻴﻨﻰ ﺭﻗﻴﺏ ﺒﭙﺭﻫﻴﺯﺩ ‪ .‬ﺍﻭ ﺘﻌﻠﻴﻡ ﺁﻥ ﭽﻪ ﺭﺍ ﺼﺭﻓﺎ ﺒﺭﺍﻯ‬
‫ﺭﺸﺩ ﻤﻌﻨﻭﻯ ﻻﺯﻡ ﺒﻭﺩ ﻫﺩﻑ ﺨﻭﺩ ﻗﺭﺍﺭﺩﺍﺩ ﻭ ﺁﻨﭽﻪ ﺭﺍ ﺒﺴﺘﮕﻰ ﻤﺴﺘﻘﻴﻤﻰ ﺒﺎ ﺁﻥ ﻫﺩﻑ ﻨﺩﺍﺸﺕ‪ ،‬ﺒﺎ ﺩﻗﺕ ﺍﺯ ﻨﻅﺎﻤﺵ ﺒﻴﺭﻭﻥ‬
‫ﻜﺭﺩ ‪ .‬ﺩﺴﺘﺎﻭﺭﺩﺵ ﺍﺴﺎﺴﺎ ﺍﺴﺘﺜﻨﺎﻴﻰ ﺍﺴﺕ ‪ .‬ﺒﻭﺩﺍ ﺭﺍﻩ ﻤﻴﺎﻨﻪﺍﻯ ﺭﺍ ﺁﻏﺎﺯ ﻜﺭﺩ‪ ،‬ﻜﻪ ﻋﻤﺩﺘﺎ ﻤﺒﺘﻨﻰ ﺒﺭ ﺘﺎﻤﻼﺕ ﻋﻤﻠﻰ ﺒﻭﺩ;‬
‫ﺭﺍﻫﻰ ﻜﻪ ﺩﻴﺩﮔﺎﻩﻫﺎ ﻭ ﺍﻫﺩﺍﻑ ﻴﻙﺠﺎﻨﺒﻪ ﺩﺭ ﺁﻥ ﺭﺩ ﺸﺩﻨﺩ ‪ .‬ﺩﻴﺩﮔﺎﻩﻫﺎﻯ ﻤﺎﺩﻯ ﻨﺎﻅﺭ ﺒﻪ ﺯﻨﺩﮔﻰ‪ ،‬ﺒﺎﻭﺭ ﺒﻪ ﺒﻘﺎﻯ ﺭﻭﺡ ﻭ‬
‫ﺒﻰﻤﺭﮔﻰ ﺍﻨﺴﺎﻥ ﺭﺍ ﺒﻴﺭﺍﻫﻪ ﻤﻰﺩﺍﻨﺴﺘﻨﺩ ‪ .‬ﺩﺭﻙ ﻨﺎﺩﺭﺴﺕ ﺍﺯ ﻤﻘﺼﺩ ﻨﻬﺎﻴﻰ ﭽﻨﺎﻥ ﺒﻭﺩ‪ ،‬ﻜﻪ ﻴﺎ ﺠﻭﻴﺎﻯ ﺨﻭﺩﺍﺭﻀﺎﻴﻰ ﺍﺯ ﺭﺍﻩ‬
‫ﺍﻓﺭﺍﻁ ﺩﺭ ﺨﻭﺸﻰ ﺒﻭﺩﻨﺩ ﻭ ﻴﺎ ﺩﺭ ﭙﻰ ﺘﺯﻜﻴﻪ ﻨﻔﺱ ﺍﺯ ﺭﺍﻩ ﺭﻴﺎﻀﺕ ﻤﺭﺘﺎﻀﺎﻨﻪ ‪ .‬ﺒﺎﻭﺭﻫﺎ‪ ،‬ﻤﻨﺎﺴﻙ ﻭ ﺁﺩﺍﺏ ﻭ ﺭﺴﻭﻡ ﺩﻴﻨﻰ‬
‫ﺴﻨﺘﻰ‪ ،‬ﺒﻴﺸﺘﺭ ﺒﺭ ﺍﺴﺎﺱ ﭽﻴﺯﻯ ﻜﻪ ﺸﺎﻴﺩ »ﻓﻬﻡ ﻋﺎﻡ ﻤﻌﻨﻭﻯ« ﺨﻭﺍﻨﺩﻩ ﺸﻭﺩ ﻭ ﻨﻪ ﺒﺭ ﺍﺴﺎﺱ »ﺨﺭﺩ« ‪ ،‬ﺒﺎﺯﻨﮕﺭﻯ ﺸﺩﻨﺩ ‪.‬‬
‫ﺍﺸﻜﺎل ﺍﻓﺭﺍﻁﻰ ﺨﺭﺍﻓﻪﭙﺭﺴﺘﻰ ﻭ ﺁﻴﻴﻥﭙﺭﺴﺘﻰ ﺩﺭ ﻤﻘﺎﺒل ﻫﻡ ﻨﺸﺴﺘﻨﺩ‪ ،‬ﺍﻤﺎ ﻴﻙ ﻤﻜﺘﺏ ﻤﺎﺩﻯﮔﺭﺍﻴﻰ ﻨﻭﭙﺎ ﻨﻴﺯ ﺒﻭﺩ‪ ،‬ﻜﻪ ﺩﺭﺼﺩﺩ‬
‫ﻨﻔﻰ ﺘﺠﺭﺒﻪﻫﺎﻯ ﺤﻘﻴﻘﻰ ﺭﺍﻩ ﻤﻌﻨﻭﻯ ﺒﻭﺩ ‪.‬‬

‫ﺁﻴﻴﻥ ﺒﻭﺩﺍ ﻭ ﻫﻨﺩﻭﻴﻴﺴﻡ; ﮔﺎﻫﻰ ﻤﻰﮔﻭﻴﻨﺩ ﺒﻭﺩﺍ ﻫﻨﺩﻭ ﺒﻭﺩ ‪ .‬ﺍﮔﺭ ﻤﻘﺼﻭﺩ ﺍﺯ ﻫﻨﺩﻭ »ﭙﻴﺭﻭ ﺩﻴﻨﻰ ﺒﺎ ﺨﺎﺴﺘﮕﺎﻩ ﻫﻨﺩﻯ« ﺒﺎﺸﺩ‪،‬‬
‫ﺩﺭ ﺍﻴﻥ ﺼﻭﺭﺕ ﺭﻭﺸﻥ ﺍﺴﺕ ﻜﻪ ﺍﻭ ﻫﻨﺩﻭ ﺒﻭﺩ ‪ .‬ﺍﻤﺎ‪ ،‬ﺍﮔﺭ ﻫﻨﺩﻭﻴﻴﺴﻡ ﺭﺍ ﺘﻠﻔﻴﻘﻰ ﺍﺯ ﺴﻨﺕﻫﺎﻯ ﮔﻭﻨﺎﮔﻭﻨﻰ ﺒﺩﺍﻨﻴﻡ ﻜﻪ ﻫﻡﺴﻭ‬
‫ﺒﺎ ﺴﻨﺕ ﻭﺩﺍﻴﻰ ﺒﺭﻫﻤﻨﻰ ﺍﺴﺕ‪ ،‬ﻭ ﺩﺴﺕﻜﻡ ﺍﺯ ﻗﺭﻥ ﭙﻨﺠﻡ ﻤﻴﻼﺩﻯ ﺩﻴﻥ ﺍﻜﺜﺭ ﻓﺭﻫﻴﺨﺘﻪﮔﺎﻥ ﻫﻨﺩﻯ ﺒﻭﺩﻩ ﺍﺴﺕ‪ ،‬ﺩﺭ ﺍﻴﻥ ﺼﻭﺭﺕ‬
‫ﻤﻁﻤﺌﻨﺎ ﺒﻭﺩﺍ ﻫﻨﺩﻭ ﻨﺒﻭﺩ ‪ .‬ﺩﺭﺤﻘﻴﻘﺕ‪ ،‬ﺁﻴﻴﻥ ﺒﻭﺩﺍ ﻴﻜﻰ ﺍﺯ ﻋﻭﺍﻤل ﻤﺅﺜﺭ ﺩﺭ ﺸﻜلﮔﻴﺭﻯ ﺘﻠﻔﻴﻕ ﻫﻨﺩﻭﻴﻰ ﺒﻭﺩ ‪ .‬ﺍﮔﺭ ﻫﻨﺩﻭﻴﻴﺴﻡ‬
‫ﺭﺍ ﻤﺘﺭﺍﺩﻑ ﺒﺎ »ﺁﻴﻴﻥ ﺒﺭﻫﻤﻥ« ﺒﺩﺍﻨﻴﻡ‪ ،‬ﺩﺭ ﺍﻴﻥ ﺼﻭﺭﺕ ﺭﻭﺸﻥ ﻨﻴﺴﺕ ﻜﻪ ﺩﻗﻴﻘﺎ ﺭﺍﺒﻁﻪ ﺒﻭﺩﺍ ﺒﺎ ﺁﻥ ﭽﻪ ﺒﻭﺩ ‪ .‬ﺩﺭ ﻁﻭل ﺩﻭﺭﻩ‬
‫ﺸﻜلﮔﻴﺭﻯ ﺁﻴﻴﻥ ﺒﻭﺩﺍ ﺩﺴﺕ ﻜﻡ ﺴﻪ ﻤﻨﺒﻊ ﺍﺼﻠﻰ ﻤﺭﺠﻌﻴﺕ ﺩﻴﻨﻰ ﺩﺭ ﻫﻨﺩ ﻭﺠﻭﺩ ﺩﺍﺸﺕ‪:‬‬

‫‪ . 1‬ﻁﺒﻘﻪ ﺭﻭﺤﺎﻨﻰ ﻤﻭﺭﻭﺜﻰ ﺒﺭﻫﻤﻨﺎﻥ‪ ،‬ﻜﻪ ﻭﻅﻴﻔﻪ ﺤﻔﻅ ﻭ ﺤﺭﺍﺴﺕ ﺍﺯ ﻤﺘﻭﻥ ﻤﻘﺩﺱ ﺴﻨﺕ ﻭﺩﺍﻴﻰ ﻭ ﺒﺨﺵ ﺯﻴﺎﺩﻯ ﺍﺯ‬
‫ﺩﺍﻨﺵ ﻭﺍﺒﺴﺘﻪ ﺒﻪ ﺁﻥ ﺭﺍ ﺒﺭﻋﻬﺩﻩ ﺩﺍﺸﺘﻨﺩ;‬
‫‪ . 2‬ﻤﺭﺘﺎﻀﺎﻥ ﻋﺭﻴﺎﻥ‪ ،‬ﻜﻪ ﺒﺭ ﺍﻋﻤﺎل ﻤﺭﺘﺎﻀﺎﻨﻪ ﺘﺎﻜﻴﺩ ﻤﻰﻜﺭﺩﻨﺩ;‬

‫‪ . 3‬ﺩﺭﻭﻴﺸﺎﻥ ﺴﻴﺎﺭ ﭙﻭﺸﻴﺩﻩ )ﭙﺭﻯﻭﺭﺠﻜﻪ )‪ ( (4‬ﺒﺎ ﺭﻴﺎﻀﺘﻰ ﻨﻪﭽﻨﺩﺍﻥ ﺍﻓﺭﺍﻁﻰ ‪.‬‬

‫ﺒﺎ ﺁﻥﻜﻪ ﻋﺩﻩﺍﻯ ﺍﺯ ﮔﺭﻭﻩﻫﺎﻯ ﺩﻭﻡ ﻭ ﺴﻭﻡ ﭙﻴﺭﻭ ﺴﻨﺕ ﻭﺩﺍﻴﻰ ﺒﻭﺩﻩﺍﻨﺩ‪ ،‬ﭙﻴﺩﺍﺴﺕ ﻜﻪ ﺒﺴﻴﺎﺭﻯ ﻫﻡ ﻨﺒﻭﺩﻩﺍﻨﺩ ‪ .‬ﺍﺯ ﻤﺭﺘﺎﻀﺎﻥ‬
‫ﻋﺭﻴﺎﻥ‪ ،‬ﺍﺩﻴﺎﻥ ﺠﻴﻥ ﻭ ﺁﺠﻴﻭﻜﻪ )‪ (5‬ﭙﻴﺩﺍ ﺸﺩﻨﺩ ‪ .‬ﺍﺤﺘﻤﺎﻻ ﺁﻴﻴﻥ ﺒﻭﺩﺍ ﺒﺎ ﮔﺭﻭﻩ ﺴﻭﻡ ﺭﺍﺒﻁﻪ ﺘﻨﮓﺘﺭﻯ ﺩﺍﺸﺘﻪ ﺍﺴﺕ ‪.‬‬

‫ﺒﻌﻀﻰ ﺍﺯ ﻤﺤﻘﻘﺎﻥ ﻤﻌﺘﻘﺩﻨﺩ ﻜﻪ ﺴﻨﺕﻫﺎﻯ ﻨﺎﺒﺭﻫﻤﻨﻰ ﺒﺭﺨﺎﺴﺘﻪ ﺍﺯ ﺒﺎﻭﺭﻫﺎﻯ ﻫﻨﺩﻯ ﺒﻭﻤﻰ‪ ،‬ﺍﺯ ﺘﻤﺩﻥ ﺩﺭﻩ ﺴﻨﺩ )ﺤﺩﻭﺩ ‪2000‬‬
‫ﻕﻡ( ﺴﺭﭽﺸﻤﻪ ﻤﻰﮔﻴﺭﻨﺩ‪ ،‬ﻴﻌﻨﻰ ﭙﻴﺵ ﺍﺯ ﻭﺭﻭﺩ ﺍﻗﻭﺍﻤﻰ ﻜﻪ ﺒﻪ ﺯﺒﺎﻥﻫﺎﻯ ﻫﻨﺩ ﻭ ﺍﺭﻭﭙﺎﻴﻰ ﺴﺨﻥ ﻤﻰﮔﻔﺘﻨﺩ ﻭ ﺨﺎﺴﺘﮕﺎﻩﻫﺎﻯ‬
‫ﺴﻨﺕ ﻭﺩﺍﻴﻰ ﺭﺍ ﺒﺎ ﺨﻭﺩ ﺒﻪ ﻫﻨﺩ ﺁﻭﺭﺩﻨﺩ ‪ .‬ﺒﻪ ﺍﺤﺘﻤﺎل ﻗﻭﻯ ﻋﻨﺎﺼﺭ ﺒﻭﻤﻰ ﻭ ﻋﻨﺎﺼﺭ ﻤﻬﺎﺠﺭ ﺍﺯ ﺯﻤﺎﻥﻫﺎﻯ ﺩﻭﺭ ﺘﺎﭙﻴﺵ ﺍﺯ‬
‫ﻗﺭﻥ ﭙﻨﺠﻡ ﻕﻡ ﺒﻪ ﺸﻜﻠﻰ ﺠﺩﺍﻴﻰﻨﺎﭙﺫﻴﺭ ﺒﺎ ﻫﻡﺁﻤﻴﺨﺘﻪ ﺒﻭﺩﻨﺩ ‪.‬‬

‫ﺁﻴﻴﻥ ﺒﻭﺩﺍ ﺒﻪ ﻤﺤﺽ ﺁﺸﻨﺎﻴﻰ ﺒﺎ ﻫﺭ ﺴﻪ ﮔﺭﺍﻴﺵ ﻤﻌﺎﺼﺭ‪ ،‬ﺒﻪ ﻭﻀﻭﺡ ﺘﺤﺕ ﺘﺎﺜﻴﺭ ﺁﻥﻫﺎ ﻗﺭﺍﺭ ﮔﺭﻓﺕ ‪ .‬ﺴﻨﺕ ﻭﺩﺍﻴﻰ ﻤﻁﻤﺌﻨﺎ‬
‫ﻤﻬﻡ ﺒﻭﺩ‪ ،‬ﺍﻤﺎ ﻫﻨﻭﺯ ﻜﺎﻤﻼ ﺸﻜل ﻨﮕﺭﻓﺘﻪ ﺒﻭﺩ ‪ .‬ﺘﺎﺭﻴﺦ ﺁﺜﺎﺭ ﻤﻌﻨﻭﻯ ﻜﻬﻥ ﺴﻨﺘﻰ ﺭﺍ ﻜﻪ ﺩﺭ ﺍﻭﭙﻪﻨﻴﺸﺩﻫﺎ )‪ (6‬ﺠﺎﻯ ﮔﺭﻓﺘﻪ ﺍﺴﺕ‪،‬‬
‫ﺒﻪ ﺴﺎﺩﮔﻰ ﻨﻤﻰﺘﻭﺍﻥ ﺘﻌﻴﻴﻥ ﻜﺭﺩ ‪ .‬ﺍﺤﺘﻤﺎﻻ ﻜﻬﻥﺘﺭﻴﻥ ﺍﻭﭙﻪﻨﻴﺸﺩﻫﺎ ﻤﺎﻗﺒل ﺒﻭﺩﺍﻴﻰﺍﻨﺩ‪ ،‬ﺸﺎﻴﺩ ﻤﺎﺒﻘﻰ ﺁﻥﻫﺎ ﻤﻌﺎﺼﺭ ﺒﺎ ﺁﻴﻴﻥ‬
‫ﺒﻭﺩﺍﻯ ﺁﻏﺎﺯﻴﻥ ﺒﺎﺸﺩ‪ ،‬ﺍﻤﺎ ﺍﺤﺘﻤﺎﻻ ﺍﻜﺜﺭﻴﺕ ﻜﻤﺎﺒﻴﺵ ﭽﻬﺎﺭﺩﻩ ﺍﻭﭙﻪﻨﻴﺸﺩ ﺍﺼﻠﻰ ﻤﺎﺒﻌﺩ ﺒﻭﺩﺍﻴﻰﺍﻨﺩ ﻭ ﺍﺤﺘﻤﺎﻻ ﺍﺯ ﺁﻴﻴﻥ ﺒﻭﺩﺍ‬
‫ﺘﺎﺜﻴﺭ ﭙﺫﻴﺭﻓﺘﻪﺍﻨﺩ ]‪[. 16 :28 -42 ; 9 :32 -59 .‬‬

‫ﺴﻪ ﮔﻭﻫﺭ‬

‫ﺒﻭﺩﺍ; ﺍﻋﺘﺒﺎﺭ ﮔﺯﺍﺭﺵﻫﺎﻴﻰ ﻜﻪ ﺍﺯ ﺯﻨﺩﮔﺎﻨﻰ ﺒﻭﺩﺍ ﺩﺭ ﺍﺨﺘﻴﺎﺭ ﺩﺍﺭﻴﻡ ﻤﻭﻗﻭﻑ ﺒﻪ ﺒﺤﺜﻰ ﺒﺴﻴﺎﺭ ﻤﺤﻘﻘﺎﻨﻪ ﺍﺴﺕ ‪ .‬ﻤﻨﺎﺒﻌﻰ ﺭﺍ ﻜﻪ‬
‫ﺩﺭ ﺍﺨﺘﻴﺎﺭ ﺩﺍﺭﻴﻡ ﻨﻤﻰﺘﻭﺍﻥ ﺒﺎ ﺍﻁﻤﻴﻨﺎﻥ ﺍﺭﺍﻴﻪ ﻜﺭﺩ‪ ،‬ﭽﻭﻥ ﺩﻭﺭﺒﻭﺩﻥ ﺍﺯ ﺯﻤﺎﻥ ﺒﻭﺩﺍ ﺍﻋﺘﺒﺎﺭ ﺁﻥﻫﺎ ﺭﺍ ﻜﻡ ﻤﻰﻜﻨﺩ ‪ .‬ﻨﻪ ﺒﻪ ﺍﻴﻥ‬
‫ﻤﻌﻨﺎ ﻜﻪ ﭽﻴﺯﻯ ﻨﺩﺍﻨﻴﻡ ‪ .‬ﺴﺭﮔﺫﺸﺕ ﺯﻨﺩﮔﺎﻨﻰ ﺴﻨﺘﻰ ﺒﻭﺩﺍ ﻜﻪ ﻋﻤﺩﺘﺎ ﺒﻪ ﻁﻭﺭ ﻤﺸﺘﺭﻙ ﺩﺭ ﻤﻴﺎﻥ ﻫﻤﻪ ﺒﻭﺩﺍﻴﻴﺎﻥ ﺍﺯ ﻨﺴﻠﻰ ﺒﻪ‬
‫ﻨﺴل ﺩﻴﮕﺭ ﺭﺴﻴﺩﻩ‪ ،‬ﻜﻤﺎﺒﻴﺵ ﻜﺎﻤل ﺍﺴﺕ ‪ .‬ﻤﻰﺘﻭﺍﻨﻴﻡ ﺘﺎ ﺤﺩﻭﺩﻯ ﻤﻁﻤﺌﻥ ﺒﺎﺸﻴﻡ ﻜﻪ ﺍﻴﻥ ﺴﺭﮔﺫﺸﺕﺸﺎﻤل ﺍﻁﻼﻋﺎﺘﻰ ﺒﺴﻴﺎﺭ‬
‫ﺩﻗﻴﻕ ﻭ ﺒﻪ ﻨﻭﻋﻰ ﺘﺎﺭﻴﺨﻰ ﺍﺴﺕ ‪ .‬ﻜﺎﻤﻼ ﺍﻁﻤﻴﻨﺎﻥ ﺩﺍﺭﻴﻡ ﻜﻪ ﺤﺎﻭﻯ ﺸﺭﺡ ﻭ ﺍﻓﺯﻭﺩﻩﻫﺎﻯ ﺒﻌﺩﻯ ﺍﺴﺕ‪ ،‬ﺍﻤﺎ ﭽﻴﺯﻯ ﻜﻪ ﺍﻏﻠﺏ‬
‫ﻨﻤﻰﺩﺍﻨﻴﻡ ﺍﻴﻥ ﺍﺴﺕ ﻜﻪ ﻜﺩﺍﻡ ﺍﺼل ﺍﺴﺕ ﻭ ﻜﺩﺍﻡ ﺍﻓﺯﻭﺩﻩ ‪.‬‬

‫)ﺴﻥ‪ :‬ﺴﻴﺩﺍﺭﺘﻪ )‪ ( (10‬ﻨﺎﻡ ﮔﺭﻓﺕ ‪ .‬ﺍﻴﻥ ﻗﻭﻡ ﺩﺭ ﻨﺯﺩﻴﻜﻰ ﻤﺭﺯ ﻜﻨﻭﻨﻰ ﻫﻨﺩ ﻭ ﻨﭙﺎل ﺴﺎﻜﻥ ﺒﻭﺩ ‪ .‬ﺍﻭ ﭙﺱ ﺍﺯ ﻴﻙ ﺘﺭﺒﻴﺕﺸﺎﻫﺎﻨﻪ‬
‫ﺯﻨﺩﮔﻰ ﺨﺎﻨﻭﺍﺩﮔﻰ ﺭﺍ ﺭﻫﺎ ﻜﺭﺩ‪ ،‬ﺯﻴﺭ ﻨﻅﺭ ﺁﻤﻭﺯﮔﺎﺭﺍﻥ ﻤﻌﻨﻭﻯ ﻤﺘﻌﺩﺩﻯ ﺘﻌﻠﻴﻡ ﺩﻴﺩ‪ ،‬ﻫﻤﭽﻨﺎﻥ ﺭﺍﻩ ﺨﻭﺩ ﺭﺍ ﻤﻰﺠﺴﺕ‪ ،‬ﺩﻴﺭﻯ ﺒﻪ‬
‫ﺨﻭﺩﺁﺯﺍﺭﻯ ﭙﺭﺩﺍﺨﺕ‪ ،‬ﺍﻴﻥ ﺭﺍ ﻨﻴﺯ ﺒﻪ ﺨﺎﻁﺭ ﻤﻴﺎﻨﻪﺭﻭﻯ ﻨﻔﻰ ﻜﺭﺩ ﻭ ﺴﺭﺍﻨﺠﺎﻡ ﭙﺱ ﺍﺯ ﻴﻙ ﺸﺏ ﻤﺠﺎﻫﺩﺕ ﺩﺭ ﺯﻴﺭ ﻴﻙ ﺩﺭﺨﺕ‪،‬‬
‫ﺩﺭ ﺠﺎﻴﻰ ﻜﻪ ﺍﻜﻨﻭﻥ ﺒﻪ ﺒﻭﺩﮔﻴﺎ )‪ (11‬ﺸﻬﺭﺕ ﺩﺍﺭﺩ‪ ،‬ﺒﻪ ﻴﺎﻓﺕ ﻤﻌﻨﻭﻯ ﺭﺴﻴﺩ ‪ .‬ﺍﻭ ﺘﻌﻠﻴﻤﺵ ﺭﺍ ﺩﺭ ﺒﺎﻍ ﺁﻫﻭﻯ ﺍﻴﺴﻴﭙﺘﻨﻪ‬
‫)ﺴﺎﺭﻨﺎﺕ( ﺩﺭ ﻨﺯﺩﻴﻜﻰ ﺒﻨﺎﺭﺱ ﺒﻪ ﮔﺭﻭﻩ ﻜﻭﭽﻜﻰ ﺍﺯ ﺸﺎﮔﺭﺩﺍﻥ ﺍﻋﻼﻡ ﻜﺭﺩ ﻭ ﺒﺎﻗﻰ ﻋﻤﺭﺵ ﺭﺍ ﺒﻪ ﺁﻤﻭﺯﺵ ﻤﻌﻨﻭﻯ ﺒﻪ ﻋﻤﻭﻡ‬
‫ﻤﺭﺩﻡ ﻭ ﻫﻡ ﺒﻪ ﻴﻙ ﮔﺭﻭﻩ ﺩﺭ ﺤﺎل ﮔﺴﺘﺭﺵ ﺍﺯ ﺸﺎﮔﺭﺩﺍﻥ ﮔﺫﺭﺍﻨﺩ ‪ .‬ﺒﻪ ﻫﻨﮕﺎﻡ ﻤﺭﮔﺵ ﺩﺭ ﻫﺸﺘﺎﺩ ﻭ ﻴﻙ ﺴﺎﻟﮕﻰ ﭙﻴﺭﻭﺍﻨﺵ ﺒﻪ‬
‫ﺍﻨﺠﻤﻨﻰ ﺴﺎﺯﻤﺎﻥ ﻴﺎﻓﺘﻪ ﻤﺒﺩل ﺸﺩﻩ ﺒﻭﺩﻨﺩ ‪ .‬ﺒﻴﺵ ﺍﺯ ﺍﻴﻥ ﺒﺎ ﺍﻁﻤﻴﻨﺎﻥ ﻜﺎﻤل ﭽﻴﺯﻯ ﻨﻤﻰﺘﻭﺍﻥ ﮔﻔﺕ ‪ .‬ﺒﺎ ﺍﻴﻥ ﺤﺎل ﻨﺒﺎﻴﺩ ﺍﺯ ﻴﺎﺩ‬
‫ﺒﺭﺩ ﺍﻓﺴﺎﻨﻪ ﺒﻭﺩﺍﻴﻰ ﺭﺍ ﻜﻪ ﺍﻴﻥ ﻫﻤﻪ ﻤﺩﺕ ﺍﻟﻬﺎﻡﺒﺨﺵ ﻭ ﺒﺭﺍﻨﮕﻴﺯﺍﻨﻨﺩﻩ ﺍﻴﻥ ﻫﻤﻪ ﻤﺭﺩﻡ ﺒﻭﺩﻩ ﻭ ﺍﻴﻥ ﺨﻭﺩ ﺒﻰﺍﻨﺩﺍﺯﻩ ﻤﻬﻡ ﺍﺴﺕ‬
‫]‪[. 1 ;13‬‬

‫ﺒﻭﺩﺍﻴﺎﻥ ﻭ ﺩﻤﻪ; ﻭﺍﮊﻩ ﺒﻭﺩﺍ )‪ (12‬ﺒﻪ ﻤﻌﻨﻰ »ﺒﻴﺩﺍﺭ« ‪ ،‬ﻴﻌﻨﻰ ﺒﻴﺩﺍﺭ ﺍﺯ ﺨﻭﺍﺏ ﺭﻭﺍﻨﻰ ﺩل ﺘﺭﺒﻴﺕ ﻨﺸﺩﻩ ﺍﺴﺕ‪ ،‬ﺍﻤﺎ ﺍﻏﻠﺏ‬
‫ﺒﻭﺩﺍﻴﻴﺎﻥ ﺘﺭﺠﻴﺢ ﻤﻰﺩﻫﻨﺩ ﺁﻥ ﺭﺍ ﺒﻪ ﺸﻜل ﺴﻨﺘﻰ ﺘﻭﻀﻴﺢ ﺩﻫﻨﺩ ‪ .‬ﺒﻭﺩﺍ ﻜﺴﻰ ﺍﺴﺕ ﻜﻪ ﺩﻤﻪ )‪ ، (13‬ﻴﺎ ﺤﻘﻴﻘﺕﺒﻨﻴﺎﺩﻴﻥ ﭽﻴﺯﻫﺎ‬
‫ﺭﺍ ﻤﻰﺸﻨﺎﺴﺩ ‪ .‬ﭙﺱ ﺁﻥ ﻜﺱ ﻜﻪ ﺒﻪ ﻤﻘﺼﺩ ﺭﺍﻩ ﺒﻭﺩﺍﻴﻰ ﺭﺴﻴﺩﻩ‪ ،‬ﺒﻭﺩﺍ ﺍﺴﺕ ‪ .‬ﺍﻏﻠﺏ ﺍﻭﻗﺎﺕ ﺍﻴﻥ ﻭﺍﮊﻩ ﺭﺍ ﻓﻘﻁ ﺒﺭﺍﻯ‬
‫ﺸﺨﺼﻰ ﺒﺎ ﺍﻫﻤﻴﺕﺒﻴﺸﺘﺭ ﻜﻴﻬﺎﻨﻰ ﺒﻪ ﻜﺎﺭ ﻤﻰﺒﺭﻨﺩ‪ ،‬ﻴﻌﻨﻰ ﺴﻤﺎ ﺴﻤﺒﻭﺩﺍ )‪ (14‬ﺒﻪ ﻤﻌﻨﻰ »ﺒﻴﺩﺍﺭ ﻜﺎﻤل ﺩﺭ ﺭﺍﻩ ﺩﺭﺴﺕ« ﻴﺎ »ﻜﺴﻰ‬
‫ﻜﻪ ﺩﺭ ﺭﺍﻩ ﺩﺭﺴﺕﺒﻪ ﺸﻨﺎﺨﺕ ﻜﺎﻤل ﺭﺴﻴﺩﻩ ﺍﺴﺕ« ‪ .‬ﻴﻙ ﭽﻨﻴﻥ ﺒﻭﺩﺍﻴﻰ ﺩﺭ ﺠﻬﺎﻥ ﺒﻰﺍﻨﺩﺍﺯﻩ ﻨﺎﺩﺭ ﺍﺴﺕ; ﭽﻨﺩﺍﻥ ﻨﺎﺩﺭ ﻜﻪ ﭽﻪ‬
‫ﺒﺴﺎ ﻫﺯﺍﺭﻩﻫﺎ ﺒﮕﺫﺭﺩ ﭙﻴﺵ ﺍﺯ ﺁﻥ ﻜﻪ ﻴﻜﻰ ﺒﻪ ﺠﻬﺎﻥ ﺒﻴﺎﻴﺩ ‪.‬‬

‫ﻨﻭﮔﺭﺍﻴﺎﻥ ﺒﻭﺩﺍﻴﻰ ﺍﻏﻠﺏ ﺒﺭ ﺴﺭﺸﺕ ﺍﻨﺴﺎﻨﻰ ﺒﻭﺩﺍ ﺘﺎﻜﻴﺩ ﻤﻰﻜﻨﻨﺩ‪ ،‬ﻜﻪ ﺘﺎ ﺤﺩﻯ ﭙﺎﺴﺨﻰ ﺍﺴﺕ ﻗﺎﺒل ﻓﻬﻡ ﺒﻪ ﻓﺸﺎﺭ ﻤﺒﻠﻐﺎﻥ‬
‫ﻤﺴﻴﺤﻰ ﻤﺘﺎﻟﻪ ‪ .‬ﺍﻴﻥ ﺘﺎﻜﻴﺩ ﻤﻰﺘﻭﺍﻨﺩ ﮔﻤﺭﺍﻩﻜﻨﻨﺩﻩ ﺒﺎﺸﺩ ‪ .‬ﭽﻭﻥ ﺒﻭﺩﺍﮔﻰ )‪ (15‬ﺒﻪ ﻤﻨﺯﻟﻪ ﺍﻭﺝ ﺯﻨﺩﮔﻰﻫﺎﻯ ﻤﺘﻌﺩﺩ ﺩﺭ ﺸﺭﺍﻴﻁ‬
‫ﺍﻨﺴﺎﻨﻰ ﺒﻪ ﺩﺴﺕ ﻤﻰﺁﻴﺩ‪ ،‬ﺍﻤﺎ ﺍﻴﻥ ﺯﻨﺩﮔﻰ ﻴﻜﻰ ﻤﺎﻨﺩﻩ ﺒﻪ ﺁﺨﺭ ﻫﻤﻴﺸﻪ ﺁﺴﻤﺎﻨﻰ ﺍﺴﺕ ‪ .‬ﺩﺭ ﻭﺍﻗﻊ ﺒﻭﺩﺍﮔﻰ ﻨﺘﻴﺠﻪ ﻤﺠﺎﻫﺩﺘﻰ‬
‫ﺍﺴﺕ ﻜﻪ ﺒﺭﺍﻯ ﺭﺴﻴﺩﻥ ﺒﻪ ﻜﻤﺎل ﺯﻨﺩﮔﻰﻫﺎﻯ ﺒﻰﺸﻤﺎﺭ ﻭ ﺯﺍﺩﻩﺸﺩﻥ ﺩﺭ ﺸﻜلﻫﺎ ﻭ ﺤﺎﻻﺕ ﺒﺴﻴﺎﺭ ﮔﻭﻨﺎﮔﻭﻥ ﻫﺴﺘﻰ ﺼﻭﺭﺕ‬
‫ﻤﻰﮔﻴﺭﺩ ‪ .‬ﺁﻴﻴﻥ ﺒﻭﺩﺍﻯ ﺴﻨﺘﻰ ﺍﺯ ﻭﺍﮊﻩ ﺒﻭﺩﺍ ﻨﻪ ﺘﻠﻘﻰ ﺍﻨﺴﺎﻥ ﺩﺍﺭﺩ ﻭ ﻨﻪ ﺨﺩﺍ‪ ،‬ﺒﻠﻜﻪ ﻤﻘﺼﻭﺩ ﻜﺴﻰ ﺍﺴﺕ ﻜﻪ ﺒﺴﻴﺎﺭ ﻓﺭﺍﺘﺭ ﺍﺯ‬
‫ﺴﺭﺸﺕ ﺍﻴﻥ ﺩﻭ ﺍﺴﺕ ‪ -‬ﺁﻤﻭﺯﮔﺎﺭ ﺨﺩﺍﻴﺎﻥ ﻭ ﺍﻨﺴﺎﻥﻫﺎﺍﺴﺕ ‪.‬‬

‫ﮔﺯﺍﺭﺵﻫﺎﻯ ﺯﻨﺩﮔﻰ ﺒﻭﺩﺍ ﺍﺯ ﺩﻴﺭﺒﺎﺯ ﺸﺎﻤل ﻫﺭﺩﻭ ﻋﻨﺼﺭ ﺍﻨﺴﺎﻨﻰ ﻭ ﻜﻴﻬﺎﻨﻰ ﺒﻭﺩ ‪ .‬ﺩﺍﻨﺵ ﺘﺎﺭﻴﺨﻰ ﻨﻭﻴﻥ ﺩﺭ ﺁﻏﺎﺯ ﻜﻭﺸﻴﺩ ﺒﺎ‬
‫ﺤﺫﻑ ﻫﻤﻪ ﻋﻨﺎﺼﺭ ﻤﻌﺠﺯﻩﺁﺴﺎ ﻭ ﺸﮕﻔﺕﺁﻭﺭ ﺒﻪ ﻤﻨﺯﻟﻪ ﺍﻓﺯﻭﺩﻩﻫﺎﻯ ﺍﺨﻴﺭ‪ ،‬ﻴﻙ ﺯﻨﺩﮔﻰﻨﺎﻤﻪ ﺒﺴﺎﺯﺩ‪ ،‬ﺍﻤﺎ ﺍﻴﺭﺍﺩﺍﺕ ﺭﻭﺸﻤﻨﺩﺍﻨﻪ‬
‫ﺠﺩﻯﺍﻯ ﺒﻪ ﺍﻴﻥ ﻜﺎﺭ ﻭﺍﺭﺩ ﺍﺴﺕ ‪ .‬ﻋﻼﻭﻩ ﺒﺭ ﺍﻴﻥ‪ ،‬ﺒﻴﺭﻭﻥ ﻜﺭﺩﻥ ﻋﻨﺎﺼﺭ ﺸﺎﻋﺭﺍﻨﻪ ﻭ ﺍﺴﻁﻭﺭﻩﺍﻯ ﺴﻨﺕﺒﻭﺩﺍﻴﻰ‪ ،‬ﺘﺼﻭﺭﻯ‬
‫ﻨﺎﺩﺭﺴﺕ ﺍﺯ ﻓﻠﺴﻔﻪﺍﻯ ﻋﻘﻼﻨﻰ ﻭ ﻨﺴﺒﺘﺎ ﺨﺸﻙ ﭙﺩﻴﺩ ﻤﻰﺁﻭﺭﺩ ‪ .‬ﺍﻴﻥ ﻜﺎﺭ ﺭﻭﻯ ﺴﻴﻤﺎﻯ ﭙﺭﺴﺘﺸﻰ ﺁﻴﻴﻥ ﺒﻭﺩﺍﻯ ﻜﻬﻥ ﭙﺭﺩﻩ‬
‫ﻤﻰﻜﺸﺩ ‪.‬‬

‫ﺯﻨﺩﮔﻰﻫﺎﻯ ﻫﻤﻪ ﺒﻭﺩﺍﻫﺎ )‪ (16‬ﻫﻤﺎﻫﻨﮓ ﺒﺎ ﺍﻟﮕﻭﻴﻰ ﺍﺴﺕ‪ ،‬ﻜﻪ ﺘﺭﺴﻴﻡﻜﻨﻨﺩﻩ ﺭﻭﻴﺩﺍﺩ ﺘﺎﺭﻴﺨﻰ ﺼﺭﻑ ﻨﻴﺴﺕ‪ ،‬ﺒﻠﻜﻪ ﻨﺸﺎﻥﺩﻫﻨﺩﻩ‬
‫ﻗﺎﻨﻭﻥ ﻴﺎ ﺤﻘﻴﻘﺘﻰ ﻤﻌﻨﻭﻯ ﺍﺴﺕ ﻜﻪ ﺍﻴﻨﺎﻥ ﺘﻌﻠﻴﻡ ﺩﺍﺩﻨﺩ ‪ .‬ﺍﻴﻥ ﻫﻤﺎﻥ ﺤﻘﻴﻘﺘﻰ ﺍﺴﺕ ﻜﻪ ﺒﻭﺩﺍﻴﻴﺎﻥ ﺍﻭﻟﻴﻪ ﺁﻥ ﺭﺍ‪ ،‬ﺩﻤﻪ )ﺴﻥ‪:‬‬
‫ﺩﺭﻤﻪ )‪ ( (17‬ﻨﺎﻤﻴﺩﻨﺩ ‪ .‬ﺍﻴﻥ ﻭﺍﮊﻩ ﺭﺍ ﻋﻤﻼ ﺒﻪ ﮔﻭﻨﻪﺍﻯ ﻨﺴﺒﺘﺎ ﻤﺘﻨﻭﻉ ﺒﻪ ﻜﺎﺭ ﺒﺭﺩﻨﺩ ‪ .‬ﺩﻤﻪ ﻫﻤﺎﻥ ﻗﺎﻨﻭﻥ ﮔﻴﺘﻰ ﺍﺴﺕ‪ ،‬ﻴﻌﻨﻰ‬
‫ﺴﺭﺸﺕﺤﻘﻴﻘﻰ ﺍﺸﻴﺎ‪ ،‬ﻭ ﺒﻪ ﻋﺒﺎﺭﺘﻰ ﻗﺎﻨﻭﻨﻴﺕ ﺫﺍﺘﻰ ﺁﻥﻫﺎ ﺍﺴﺕ ‪ .‬ﻫﻤﭽﻨﻴﻥ‪ ،‬ﻗﺎﻨﻭﻥ ﺩل ﻭ ﺯﻨﺩﮔﻰ ﻨﻴﻙ ﻭ ﺭﺍﻩ ﻤﻌﻨﻭﻯ ﺍﺴﺕ ‪.‬‬
‫ﺒﻭﺩﺍﻫﺎ ﺒﺎ ﺩﺴﺘﻴﺎﺒﻰ ﺒﻪ ﺁﻥ ﻓﻬﻡ‪ ،‬ﻗﺎﺩﺭﻨﺩ‪ ،‬ﺘﺠﺴﻡ ﺁﻥ ﺒﺎﺸﻨﺩ ‪ .‬ﻴﺎﻓﺕ ﺩﻤﻪ ﺒﻪ ﻤﻌﻨﺎﻯ ﻴﺎﻓﺕ ﻫﻡﺯﻤﺎﻥ ﻗﺎﻨﻭﻥ ﺯﻨﺩﮔﻰ ﻤﻌﻨﻭﻯ ﻭ‬
‫ﺭﺴﻴﺩﻥ ﺒﻪ ﻤﻘﺼﺩ ﺁﻥ ﺍﺴﺕ ‪ .‬ﺍﺯ ﺍﻴﻥ ﺭﻭ ﺒﻭﺩﺍ ﺍﻋﻼﻡ ﻤﻰﻜﺭﺩ‪» :‬ﺁﻥﻜﻪ ﺩﻤﻪ ﺭﺍ ﻤﻰﺒﻴﻨﺩ ﻤﺭﺍ ﻤﻰﺒﻴﻨﺩ ‪ .‬ﺁﻥﻜﻪ ﻤﺭﺍ ﻤﻰﺒﻴﻨﺩ ﺩﻤﻪ‬
‫ﺭﺍ ﻤﻰﺒﻴﻨﺩ« ‪ .‬ﺁﻤﻭﺯﻩﻫﺎ ﻭ ﻤﺘﻭﻥ ﺁﻴﻴﻥ ﺒﻭﺩﺍ ﺘﺠﺴﻡ ﻅﺎﻫﺭﻯ ﺩﻤﻪﺍﻨﺩ ‪ .‬ﺁﻥﻫﺎ ﺩﻤﻪﺍﻯ ﻫﺴﺘﻨﺩ ﻜﻪ ﺒﺎﻴﺩ ﺁﻤﻭﺨﺕ; ﺩﺭ ﻤﻘﺎﺒل‬
‫ﺩﻤﻪﺍﻯ ﻜﻪ ﺒﺎﻴﺩ ﺒﺩﺍﻥ ﻋﻤل ﻜﺭﺩ ﻴﺎ ﺩﻤﻪﺍﻯ ﻜﻪ ﺩﺭ ﻟﺤﻅﻪ ﺭﻫﺎﻴﻰ ﺒﺎﻴﺩ ﺒﺩﺍﻥ ﺭﺍﻩ ﻴﺎﻓﺕ ]‪[. 2 :131 -5 ; 8 :146 -54‬‬

‫ﺴﻨﮕﻪ; ﺍﻏﻠﺏ ﻤﺭﺍﺴﻡ ﺒﻭﺩﺍﻴﻰ ﺒﺎ ﭙﻨﺎﻩﺒﺭﺩﻥ ﺒﻪ »ﺴﻪ ﮔﻭﻫﺭ« ﺁﻏﺎﺯ ﻤﻰﺸﻭﺩ ‪ .‬ﺴﻭﻤﻴﻥ ﮔﻭﻫﺭﻯ ﺭﺍ‪ ،‬ﻜﻪ ﺒﻪ ﺒﻭﺩﺍ ﻭ ﺩﻤﻪ‬
‫ﺍﻓﺯﻭﺩﻨﺩ‪ ،‬ﺍﻨﺠﻤﻥ‪ ،‬ﻴﺎ ﺴﻨﮕﻪ )‪ (18‬ﺍﺴﺕ ‪ .‬ﺠﻨﺒﻪ ﻜﻠﻰﺘﺭ ﺁﻥ ﺍﺸﺎﺭﻩ ﺒﻪ ﻜﺴﺎﻨﻰ ﺍﺴﺕ ﻜﻪ ﺩﻤﻪ ﻤﺘﻌﺎﻟﻰ ﺭﺍ ﻴﺎﻓﺘﻪﺍﻨﺩ‪ ،‬ﻴﻌﻨﻰ ﺍﻨﺠﻤﻥ‬
‫ﻗﺩﺴﻰ ﻨﻴﻜﺎﻥ ﻴﺎ ﺍﺭﻴﻪ ﺴﻨﮕﻪ )‪ . (19‬ﺠﻨﺒﻪ ﺘﺎﺭﻴﺨﻰﺘﺭ ﺁﻥ ﺒﻪ ﻤﻌﻨﺎﻯ ﺍﻨﺠﻤﻥ ﺭﻫﺭﻭﺍﻥ ﺩﺭﻴﻭﺯﻩ‪ ،‬ﺒﻴﻜﻭ ﻫﺎ )‪ (20‬ﺍﺴﺕ ‪ .‬ﺍﻏﻠﺏ ﺒﻪ‬
‫ﺨﻁﺎ ﺩﻭﻤﻰ ﺭﺍ ﭙﻨﺎﻩ ﻤﻰﺩﺍﻨﻨﺩ‪ ،‬ﺍﻤﺎ ﺩﺭ ﻭﺍﻗﻊ ﻤﺭﺍﺩ ﺍﺯ ﺍﻨﺠﻤﻥ ﺩﺭ ﻤﺘﻥ ﭙﻨﺎﻩﻫﺎ‪ ،‬ﺍﻨﺠﻤﻥ ﻜﺴﺎﻨﻰ ﺍﺴﺕ ﻜﻪ ﺒﻪ ﻤﺭﺤﻠﻪﺍﻯ ﺍﺯ‬
‫ﺭﻭﺸﻥﺸﺩﮔﻰ )ﻴﺎ‪ ،‬ﺍﺸﺭﺍﻕ( ﺭﺴﻴﺩﻩﺍﻨﺩ‪ ،‬ﻴﻌﻨﻰ ﻜﺴﺎﻨﻰ ﻜﻪ ﻤﻭﻀﻭﻉ ﭙﻨﺎﻩﺍﻨﺩ ‪ .‬ﻨﻅﺎﻡ ﺩﻴﺭﻨﺸﻴﻨﻰ ﻨﻤﺎﺩ ﺍﺭﻴﻪ ﺴﻨﮕﻪ ﺍﺴﺕ ﻭ ﺍﺯ‬
‫ﺍﻴﻥ ﺭﻭ‪ ،‬ﻫﻡ ﺒﻪ ﺨﻭﺩ ﺭﻫﺭﻭﺍﻥ ﻭ ﻫﻡ ﺍﻏﻠﺏ ﺒﻪ ﺨﺭﻗﻪﻫﺎﻴﻰ ﻜﻪ ﺒﻪ ﺘﻥ ﺩﺍﺭﻨﺩ‪ ،‬ﺒﻪﺨﺼﻭﺹ ﺩﺭ ﺴﻨﺕﺒﻭﺩﺍﻴﻰ ﺠﻨﻭﺒﻰ‪ ،‬ﺍﺤﺘﺭﺍﻡ‬
‫ﺯﻴﺎﺩﻯ ﻤﻰﮔﺫﺍﺭﻨﺩ ‪.‬‬

‫ﻨﻤﻰﺩﺍﻨﻴﻡ ﭽﻪ ﻤﻴﺯﺍﻥ ﺍﺯ ﻨﻬﺎﺩ ﺍﻨﺠﻤﻥ ﺩﺭ ﻁﻭل ﺯﻨﺩﮔﺎﻨﻰ ﻁﻭﻻﻨﻰ ﺒﻭﺩﺍ ﺘﻜﺎﻤل ﻴﺎﻓﺘﻪ‪ ،‬ﻭ ﭽﻪ ﻤﻘﺩﺍﺭ ﭙﻴﺵ ﺍﺯ ﺍﻴﻥ ﺩﺭ ﺩﺴﺘﻪﻫﺎﻯ‬
‫ﻜﻬﻥﺘﺭ ﺩﺭﺍﻭﻴﺵ ﻫﻨﺩﻯ ﺭﺍﻴﺞﺒﻭﺩﻩ ﻭ ﭽﻪ ﻤﻘﺩﺍﺭ ﺩﺭ ﻁﻰ ﻗﺭﻥ ﺒﻌﺩ ﺘﻭﺴﻌﻪ ﻴﺎﻓﺘﻪ ﺍﺴﺕ ‪ .‬ﻫﺭﺠﻭﺭ ﻜﻪ ﺍﺘﻔﺎﻕ ﺍﻓﺘﺎﺩ ﺩﺴﺕﺁﻭﺭﺩ‬
‫ﭽﺸﻤﮕﻴﺭﻯ ﺒﻭﺩ ‪ .‬ﻫﻴﭻ ﺍﻨﺠﻤﻥ ﺩﻴﻨﻰ ﻴﺎ ﻏﻴﺭ ﺩﻴﻨﻰ ﺩﻴﮕﺭﻯ ﺒﺎ ﺘﺎﺭﻴﺨﻰ ﭽﻨﻴﻥ ﻁﻭﻻﻨﻰ ﻭ ﻨﻔﻭﺫ ﻭ ﮔﺴﺘﺭﻩﺍﻯ ﭽﻨﻴﻥ ﭙﻬﻨﺎﻭﺭ‬
‫ﺒﻪﻫﻡ ﭙﻴﻭﺴﺘﻪ ﻨﻴﺴﺕ ‪ .‬ﺍﻭﺍﺨﺭ ﻨﻴﻤﻪ ﻗﺭﻥ ﺒﻴﺴﺘﻡ ﺘﻌﺩﺍﺩ ﺍﻋﻀﺎﻯ ﺍﻨﺠﻤﻥ ﺒﻭﺩﺍﻴﻰ ﺩﻗﻴﻘﺎ ﺒﺎﻻﻯ ﻴﻙ ﻤﻴﻠﻴﻭﻥ ﺒﻭﺩ ﻭ ﺍﮔﺭ ﭽﻪ‬
‫ﻜﻴﻨﻪﻭﺭﺯﻯ ﺤﻜﻭﻤﺕﻫﺎﻯ ﻜﻤﻭﻨﻴﺴﺘﻰ ﺍﻴﻥ ﺭﻗﻡ ﺭﺍ ﺒﻪ ﻁﺭﺯ ﭽﺸﻤﮕﻴﺭﻯ ﺘﻘﻠﻴل ﺩﺍﺩ‪ ،‬ﺍﺤﺘﻤﺎﻻ ﺘﺎ ﺍﻴﻥ ﻟﺤﻅﻪ ﺒﻴﺵ ﺍﺯ ﻴﻙ ﭽﻬﺎﺭﻡ‬
‫ﻤﻴﻠﻴﻭﻥ ﺍﺴﺕ‪ ،‬ﻭ ﺍﻜﻨﻭﻥ ﻤﺠﺩﺩﺍ ﺭﻭ ﺒﻪ ﺍﻓﺯﺍﻴﺵ ﺍﺴﺕ ‪.‬‬

‫ﺭﺍﺯ ﻤﻭﻓﻘﻴﺕﺴﻨﮕﻪ ﺒﻭﺩﺍﻴﻰ ﺩﺭ ﻤﺠﻤﻭﻋﻪ ﻗﻭﺍﻋﺩ ﺘﺭﺒﻴﺘﻰ ﭙﺎﺘﻰﻤﻭﻜﻪ )‪ (21‬ﺍﺴﺕ ‪ .‬ﺍﻴﻥ ﺍﺜﺭ ﺍﻜﻨﻭﻥ ﺒﺎ ﺴﻪ ﻨﺴﺨﻪ ﺍﺼﻼﺡﺸﺩﻩ‬
‫ﻤﺘﻔﺎﻭﺕ ﺒﻪ ﺘﺭﺘﻴﺏ ﺩﺭ ﻤﻴﺎﻥ ﺒﻭﺩﺍﻴﻴﺎﻥ ﺠﻨﻭﺒﻰ‪ ،‬ﺸﺭﻗﻰ ﻭ ﺸﻤﺎﻟﻰ ﺭﺍﻴﺞ ﺍﺴﺕ )ﻨﺴﺨﻪﻫﺎﻯ ﺩﻴﮕﺭﻯ ﻫﻡ ﻫﺴﺕ‪ ،‬ﺍﻤﺎ ﺍﻤﺭﻭﺯﻩ‬
‫ﺁﻥﻫﺎ ﺭﺍ ﺒﻪ ﻜﺎﺭ ﻨﻤﻰﺒﺭﻨﺩ ‪ (.‬ﭙﺎﺘﻰﻤﻭﻜﻪ ﺍﺯ ﻴﻙ ﻫﺴﺘﻪ ﻤﺸﺘﺭﻙ ﺍﺯ ‪ 150‬ﻗﺎﻋﺩﻩ ﺍﺼﻠﻰ ﺸﺭﺡ ﻭ ﺒﺴﻁ ﻤﻰﻴﺎﺒﺩ‪ ،‬ﺒﻠﻜﻪ ﺸﺭﺍﻴﻁ‬
‫ﮔﻭﻨﺎﮔﻭﻥ ﺍﺠﺘﻤﺎﻋﻰ ﻜﻪ ﺍﻤﺭﻭﺯﻩ ﺍﻴﻥ ﻗﻭﺍﻋﺩ ﺭﺍ ﺩﺭ ﺁﻥ ﺒﻪ ﻜﺎﺭ ﻤﻰﺒﺭﻨﺩ‪ ،‬ﺘﻨﻭﻉ ﻜﺎﻤﻼ ﮔﺴﺘﺭﺩﻩﺍﻯ ﭙﻴﺩﺍ ﻜﺭﺩﻩ ﺍﺴﺕ ‪.‬‬

‫ﺍﺤﺘﻤﺎﻻ ﺸﺎﺨﺹﺘﺭﻴﻥ ﺴﻴﻤﺎﻯ ﺍﻨﺠﻤﻥ ﺒﻭﺩﺍﻴﻰ ﺩﺭ ﻫﻨﺩ ﺒﺎﺴﺘﺎﻥ ﻗﺒﻭل ﻤﺼﺎﻟﺤﻪ ﻤﻴﺎﻥ ﺸﻴﻭﻩ ﺯﻨﺩﮔﻰ ﺍﺴﻜﺎﻥﻴﺎﻓﺘﻪ ﺒﺴﻴﺎﺭﻯ ﺍﺯ‬
‫ﺒﺭﻫﻤﻥﻫﺎﻯ ﺍﺭﺘﺩﻜﺱ ﻭ ﺨﺼﻴﺼﻪ ﺯﻨﺩﮔﻰ ﺴﻴﺎﺭ ﺩﻴﮕﺭ ﺴﻨﺕﻫﺎ ﺒﻭﺩ ‪ .‬ﻨﻤﻰﺩﺍﻨﻴﻡ ﻜﻪ ﺩﺴﺘﻪﻫﺎﻯ ﻜﻬﻥﺘﺭ ﻤﺭﺘﺎﻀﺎﻥ ﺍﻴﻥ ﻋﻤل‬
‫ﺭﺍ ﭙﺫﻴﺭﻓﺘﻪﺍﻨﺩ ﻴﺎ ﻨﻪ‪ ،‬ﺍﻤﺎ ﺒﻭﺩﺍ ﺒﺎ ﺒﺭﭙﺎﻴﻰ ﺍﻗﺎﻤﺕﮔﺎﻩﻫﺎﻯ ﺜﺎﺒﺕﺒﺭﺍﻯ ﻤﺩﺕ ﺴﻪ ﻤﺎﻩ ﺩﺭ ﻓﺼل ﺒﺎﺭﺍﻥ ﺍﻁﻤﻴﻨﺎﻥ ﺩﺍﺩ ﻜﻪ ﺯﻨﺩﮔﻰ‬
‫ﺒﻴﻜﻭ ﻫﻡ ﺍﻗﺘﻀﺎﻯ ﺘﺎﺴﻴﺱ ﻤﺭﺍﻜﺯ ﻤﺤﻠﻰ ﻋﻤل ﺩﻴﻨﻰ ﺭﺍ ﺨﻭﺍﻫﺩ ﺩﺍﺸﺕ ﻭ ﻫﻡ ﺤﻔﻅ ﺩﺴﺕ ﻜﻡ ﺴﺎﺩﮔﻰ ﺭﺍ ﻜﻪ ﻻﺯﻤﻪ ﺯﻨﺩﮔﻰ‬
‫ﺩﺭﻭﻴﺵ ﺨﺎﻨﻪ ﺒﻪ ﺩﻭﺵ ﺒﻭﺩ ‪ .‬ﺒﻌﺩﻫﺎ ﻨﻬﺎﺩﻫﺎﻯ ﺜﺎﺒﺕﺒﺯﺭﮒﺘﺭﻯ ﺭﻭ ﺒﻪ ﺘﻭﺴﻌﻪ ﻨﻬﺎﺩﻨﺩ‪ ،‬ﺍﻤﺎ ﺍﺸﺨﺎﺹ ﺯﻴﺎﺩﻯ ﺒﻭﺩﻨﺩ ﻜﻪ ﻫﻨﻭﺯ‬
‫ﻋﻤﻼ ﺯﻨﺩﮔﻰ ﺨﺎﻨﻪ ﺒﻪ ﺩﻭﺸﻰ ﺩﺍﺸﺘﻨﺩ ‪ .‬ﺍﻴﻥ ﻤﺼﺎﻟﺤﻪ ﺫﺍﺘﻰ‪ ،‬ﺍﻗﺘﻀﺎﻯ »ﺭﺍﻩ ﻤﻴﺎﻨﻪ« ﺒﻭﺩﺍﻴﻰ ﺍﺴﺕ ﻭ ﺘﺎ ﺤﺩﻭﺩﻯ ﺨﺼﻴﺼﻪ‬
‫ﻗﻭﺍﻋﺩ ﺘﺭﺒﻴﺘﻰ ﭙﺎﺘﻰﻤﻭﻜﻪ ﺍﺴﺕ ‪ .‬ﺘﻌﺎﺩل ﻤﻴﺎﻥ ﻤﻘﺘﻀﻴﺎﺕ ﺭﻭﺵ ﻭ ﺭﻭﻴﻪ ﻤﻼﻴﻡ‪ ،‬ﻭ ﻨﻴﺯ ﻤﻴﺎﻥ ﺍﺤﺘﺭﺍﻡ ﺒﻪ ﺒﺎﻻﺩﺴﺕ ﻭ ﺁﺯﺍﺩﻯ‬
‫ﺸﺨﺹ‪ ،‬ﻤﻘﺘﻀﺎﻯ ﺍﻴﻥ ﺭﺍﻩ ﺍﺴﺕ ‪ .‬ﻤﺭﺠﻌﻴﺕﺒﻴﺸﺘﺭ ﺒﺭ ﺍﺠﻤﺎﻉ ﺒﻭﺩ ﻨﻪ ﺒﺭ ﻤﻘﺎﻤﺎﺕ ﻴﺎ ﺴﻠﺴﻠﻪ ﻤﺭﺍﺘﺏ‪ ،‬ﻨﻘﺽ ﻓﻘﻁ ﭽﻬﺎﺭ‬
‫ﻗﺎﻋﺩﻩ ﻤﻌﻴﻥ ﺒﻪ ﺍﺨﺭﺍﺝ ﺍﺯ ﺍﻨﺠﻤﻥ )ﭙﺭﺍﺠﻴﻜﻪ )‪ ، (22‬ﻴﻌﻨﻰ »ﺸﻜﺴﺕ«( ﻤﻰﺍﻨﺠﺎﻤﻴﺩ‪ :‬ﺁﻤﻴﺯﺵ ﺠﻨﺴﻰ; ﻗﺘل ﺍﻨﺴﺎﻥ; ﺩﺯﺩﻯ;‬
‫ﺍﺩﻋﺎﻯ ﺭﻴﺎﻜﺎﺭﺍﻨﻪ ﺩﺍﺸﺘﻥ ﻴﺎﻓﺘﻪﻫﺎﻯ ﻤﻌﻨﻭﻯ ‪ .‬ﺍﻜﺜﺭ ﻗﻭﺍﻋﺩ ﻜﻡﺍﻫﻤﻴﺕﺘﺭ ﻴﺎ ﺒﻪ ﺤﻔﻅ ﺴﺎﺩﮔﻰ ﺸﻴﻭﻩ ﺯﻨﺩﮔﻰ ﻤﺭﺒﻭﻁﺍﻨﺩ ﻭ ﻴﺎ ﺒﻪ‬
‫ﺤﻔﻅ ﻴﻙ ﺭﻓﺘﺎﺭ ﻤﻨﻀﺒﻁ ‪.‬‬
‫ﭙﺎﺘﻰﻤﻭﻜﻪ ﺭﺍ ﻤﻰﺘﻭﺍﻥ ﺘﺎ ﺤﺩﻭﺩﻯ ﺒﺎ ﺍﻫﻤﺎل ﭙﻴﺵ ﺒﺭﺩ ﻭ ﺍﺼﻭﻻ ﻫﺭ ﺒﻴﻜﻭ ﺁﺯﺍﺩ ﺍﺴﺕ ﻫﺭ ﻭﻗﺕ ﻜﻪ ﺒﺨﻭﺍﻫﺩ ﺴﻨﮕﻪ ﺭﺍ ﺘﺭﻙ‬
‫ﻜﻨﺩ ﺍﻤﺎ ﻫﻤﻴﻥﻜﻪ ﺘﻌﻬﺩ ﻜﺎﻤﻠﻰ ﮔﺭﻓﺘﻪ ﺸﻭﺩ ﭙﺎﺘﻰﻤﻭﻜﻪ ﻴﻙ ﺁﻤﻭﺯﺵ ﺒﺴﻴﺎﺭ ﺴﺨﺕ ﺭﺍ ﺍﺭﺍﻴﻪ ﻤﻰﻜﻨﺩ‪ ،‬ﻜﻪ ﺩﺭ ﻫﺭ ﻜﺎﺭﻯ‪ ،‬ﺒﻪ‬
‫ﺨﺼﻭﺹ ﺒﺭﺍﻯ ﻨﻭﺁﻤﻭﺯﺍﻥ‪ ،‬ﺘﻭﺠﻪ ﻭ ﻫﻭﺸﻴﺎﺭﻯ ﺒﺎﻻﻴﻰ ﺭﺍ ﻤﻰﻁﻠﺒﺩ ‪ .‬ﺍﻟﺒﺘﻪ‪ ،‬ﻤﻘﺼﻭﺩﺵ ﻫﻤﻴﻥ ﺍﺴﺕ ‪ .‬ﺍﻴﻥ ﺒﺨﺸﻰ ﺍﺯ ﺘﺭﺒﻴﺕ‬
‫ﻤﻌﻨﻭﻯ ﺍﺴﺕ ﻜﻪ ﺭﺍﻩ ﺒﻪ ﻤﻘﺼﺩ ﺒﻭﺩﺍﻴﻰ ﻤﻰﺒﺭﺩ‪ ،‬ﻭ ﺒﻪ ﻨﻅﺭ ﻤﻰﺭﺴﺩ ﻋﺎﻤل ﺘﻭﺠﻪ ﻤﺩﺍﻡ ﺩﺭ ﺴﺭﺍﺴﺭ ﺯﻨﺩﮔﻰ ﺒﺎﺸﺩ ]‪14 ; 17‬‬
‫; ‪[ . 3 :86 -110 ; 10‬‬

‫ﮔﺴﺘﺭﺵ ﺁﻴﻴﻥ ﺒﻭﺩﺍﻯ ﺒﺎﺴﺘﺎﻥ‬

‫ﺁﺸﻭﻜﺎ ‪ .‬ﺘﺎ ﻗﺭﻥ ﺍﻭل ﭙﻴﺵ ﺍﺯ ﻤﻴﻼﺩ ﺒﻭﺩﺍﻴﻴﺎﻥ ﺘﻭﺠﻬﻰ ﺒﻪ ﻨﻭﺸﺘﻥ ﻤﺘﻭﻥ ﺩﻴﻨﻰ ﺨﻭﺩ ﻨﺩﺍﺸﺘﻨﺩ ‪ .‬ﺒﻨﺎﺒﺭﺍﻴﻥ ﻜﻬﻥﺘﺭﻴﻥ ﺴﻨﺩ‬
‫ﺒﺭﺍﻯ ﺍﻨﺩﻴﺸﻪﻫﺎﻯ ﺍﺯ ﺨﺎﻨﺩﺍﻥ ﻤﺌﻭﺭﻴﻥ )‪ (24‬ﺩﺭ ﻗﺭﻥ ﺴﻭﻡ ﻕﻡ ﻴﺎﻓﺕ ‪ .‬ﺁﺸﻭﻜﺎ ﺨﻭﺩ ﻤﻰﮔﻭﻴﺩ ﻜﻪ ﺒﻪ ﺩﻟﻴل ﺒﻰﺯﺍﺭﻯ ﺍﺯ ﻫﻭل ﻭ‬
‫ﻫﺭﺍﺱﻫﺎﻯ ﺠﻨﮓ ﺒﻪ ﺠﺩ‪ ،‬ﺒﻪ ﻜﺭﺩﺍﺭ ﺒﻭﺩﺍﻴﻰ ﺭﻭﻯ ﺁﻭﺭﺩ‪ ،‬ﺍﻭ ﻗﺩﺭﺘﺵ ﺭﺍ ﺩﺭ ﺴﺭﺍﺴﺭ ﺒﺨﺵ ﺍﻋﻅﻡ ﺠﻨﻭﺏ ﺁﺴﻴﺎ ﮔﺴﺘﺭﺵ ﺩﺍﺩ‬
‫ﻭ ﺸﻬﺭﺘﺵ ﺒﺎﻴﺩ ﻜﻤﻙ ﺒﺴﻴﺎﺭ ﺯﻴﺎﺩﻯ ﺒﻪ ﮔﺴﺘﺭﺵ ﻭﺴﻴﻊﺘﺭ ﺁﻴﻴﻥ ﺒﻭﺩﺍ ﻜﺭﺩﻩ ﺒﺎﺸﺩ ‪ .‬ﺩﺭ ﺴﻨﺕﺒﻭﺩﺍﻴﻰ ﺍﺨﻴﺭ‪ ،‬ﺁﺸﻭﻜﺎ ﺭﺍ ﺒﻪ‬
‫ﻤﻨﺯﻟﻪ ﺸﺎﻩ ﺁﺭﻤﺎﻨﻰ ﺒﻭﺩﺍﻴﻰ ﺒﻪ ﮔﻭﻨﻪﺍﻯ ﻨﺸﺎﻥ ﻤﻰﺩﻫﻨﺩ ﻜﻪ ﺸﺩﻴﺩﺍ ﺒﻪ ﮔﺴﺘﺭﺵ ﺁﻴﻴﻥ ﻜﻤﺭ ﺒﺴﺕ ‪ .‬ﺒﻌﻀﻰ ﺍﺯ ﻨﻭﻴﺴﻨﺩﮔﺎﻥ ﺩﺭ‬
‫ﺒﺭﺍﺒﺭ ﺍﻴﻥ ﻨﮕﺭﺵ‪ ،‬ﺍﻭ ﺭﺍ ﺒﻪ ﮔﻭﻨﻪﺍﻯ ﻨﺸﺎﻥ ﻤﻰﺩﻫﻨﺩ ﻜﻪ ﻤﺸﻜل ﺒﺘﻭﺍﻥ ﮔﻔﺕ ﺍﺼﻼ ﺒﻭﺩﺍﻴﻰ ﺍﺴﺕ‪ ،‬ﺒﻠﻜﻪ ﺭﻓﺘﺎﺭ ﺍﻭ ﺭﺍ ﺒﻴﺸﺘﺭ‬
‫ﺒﻪ ﺍﺭﺯﺵﻫﺎﻯ ﺍﺨﻼﻗﻰ ﻋﻤﻭﻤﻰ ﺠﺎﻤﻌﻪ ﻫﻨﺩﻯ ﻨﺴﺒﺕ ﻤﻰﺩﻫﻨﺩ ‪.‬‬

‫ﺩﺭ ﻭﺍﻗﻊ‪ ،‬ﻤﻭﻀﻊ ﺸﺨﺼﻰ ﺁﺸﻭﻜﺎ ﻜﺎﻤﻼ ﺭﻭﺸﻥ ﺍﺴﺕ; ﺩﺭ ﻤﻌﺎﺒﺩ ﺒﻭﺩﺍﻴﻰ ﺒﻪ ﭙﺭﺴﺘﺵ ﭙﺭﺩﺍﺨﺕ‪ ،‬ﺒﻨﺎﻫﺎﻯ ﺘﺎﺭﻴﺨﻰ ﺒﻭﺩﺍﻴﻰ ﺭﺍ‬
‫ﺘﻭﺴﻌﻪ ﺩﺍﺩ‪ ،‬ﺒﻪ ﺯﻴﺎﺭﺕ ﺍﻤﺎﻜﻥ ﺒﻭﺩﺍﻴﻰ ﺭﻓﺕ ﻭ ﭙﻴﺭﻭﻯ ﺍﺯ ﺴﻨﮕﻪ ﺭﺍ ﺭﺴﻤﺎ ﺍﻋﻼﻡ ﻜﺭﺩ ‪ .‬ﺒﺎ ﺍﻴﻥ ﻫﻤﻪ ﺍﻭ ﭙﻴﻭﺴﺘﻪ ﺩﺭ‬
‫ﻓﺭﻤﺎﻥﻫﺎﻯ ﺤﻜﻭﻤﺘﻰﺍﺵ ﺍﺯ ﺩﻤﻪ ﺴﺨﻥ ﻤﻰﮔﻔﺕ ﻭ ﺍﺯ ﺫﻜﺭ ﺍﺸﻜﺎل ﺍﻨﺘﺯﺍﻋﻰﺘﺭ ﺁﻤﻭﺯﻩ ﺒﻭﺩﺍﻴﻰ ﭙﺭﻫﻴﺯ ﺩﺍﺸﺕ ‪ .‬ﺍﮔﺭﭽﻪ ﺩﻤﻪ ﺭﺍ‬
‫ﻤﻰﺘﻭﺍﻥ ﺒﻨﺎﺒﺭ ﺯﻤﻴﻨﻪ ﻜﻠﻰ ﺩﻴﻥ ﻫﻨﺩﻯ ﺒﻪ ﺭﻓﺘﺎﺭ ﻨﻴﻙ ﻴﺎ ﺩﺭﺴﺕ ﻤﻌﻨﺎ ﻜﺭﺩ ﻭ ﺍﻟﺯﺍﻤﺎ ﻤﻌﻨﺎﻯ ﺍﺨﺘﺼﺎﺼﺎ ﺒﻭﺩﺍﻴﻰ ﻨﺩﺍﺭﺩ‪ ،‬ﺍﻤﺎ ﺍﻴﻥ‬
‫ﺭﺍ ﻨﺒﺎﻴﺩ ﺨﻴﻠﻰ ﺠﺩﻯ ﮔﺭﻓﺕ ‪ .‬ﺁﺸﻭﻜﺎ ﺩﺭ ﺠﺴﺕﻭﺠﻭﻯ ﻴﺎﻓﺘﻥ ﺯﻤﻴﻨﻪ ﻤﺸﺘﺭﻙ ﻭ ﺍﻴﺠﺎﺩ ﺴﺎﺯﺵ ﺒﺩﻭﻥ ﻭﺍﻨﻬﺎﺩﻥ ﺍﺼﻭل‬
‫ﺒﻨﻴﺎﺩﻴﻥ‪ ،‬ﺍﺯ ﺒﻭﺩﺍ ﺴﺭﻤﺸﻕ ﻤﻰﮔﺭﻓﺕ ‪ .‬ﻤﺤﺘﻭﺍﻯ ﻓﺭﻤﺎﻥﻫﺎﻴﺵ ﭽﻭﻥ ﻤﺘﻭﻥ ﺒﻭﺩﺍﻴﻰ ﺨﻁﺎﺏ ﺒﻪ ﺍﻨﺴﺎﻥﻫﺎﻯ ﻤﻌﻤﻭﻟﻰ ﺒﻭﺩ; ﺍﮔﺭ‬
‫ﭽﻪ ﻤﺤﺘﻭﺍﻯ ﺍﻴﻥ ﻓﺭﻤﺎﻥﻫﺎ ﺒﺎ ﺁﺜﺎﺭ ﻤﺸﺎﺒﻪ ﺠﻴﻥ ﻭ ﻫﻡ ﺒﺎ ﺁﺜﺎﺭ ﺒﺭﻫﻤﻨﻰ ﺍﻨﺩﻜﻰ ﻓﺭﻕ ﺩﺍﺭﺩ ‪ .‬ﺍﻴﻥ ﺍﻤﺭ ﺩﺭ ﻓﻠﺴﻔﻪﺍﻯ ﻜﻪ‬
‫ﺨﻭﺍﺴﺘﺎﺭ ﻭﻓﺎﻕ ﻋﻤﻭﻤﻰ ﻭ »ﺭﺍﻩ ﻤﻴﺎﻨﻪ« ﺍﺴﺕ‪ ،‬ﻜﺎﻤﻼ ﻁﺒﻴﻌﻰ ﺍﺴﺕ ‪ .‬ﺁﺸﻭﻜﺎ ﻤﻭﻀﻌﺵ ﺭﺍ ﻨﺴﺒﺕﺒﻪ ﺍﺩﻴﺎﻥ ﺩﻴﮕﺭ ﺒﻪ ﻭﻀﻭﺡ‬
‫ﺩﺭ ﺩﻭﺍﺯﺩﻫﻤﻴﻥ ﻓﺭﻤﺎﻥ ﺴﻨﮓﻨﻭﺸﺘﻪﺍﺵ ﻨﺸﺎﻥ ﺩﺍﺩﻩ ﺍﺴﺕ‪:‬‬

‫ﺸﻬﺭﻴﺎﺭ ‪ . . .‬ﻫﻤﻪ ﺁﻤﻭﺯﮔﺎﺭﺍﻥ ﺩﻴﻨﻰ ﺭﺍ ﺨﻭﺍﻩ ﺍﺯ ﺭﻫﺭﻭﺍﻥ ﺒﺎﺸﻨﺩ ﻭ ﺨﻭﺍﻩ ﺨﺎﻨﻪﺨﺩﺍ )‪ (25‬ﻤﻰﺴﺘﺎﻴﺩ ‪ . . .‬ﻫﻡ ﺒﺎ ﺩﻫﺵ )ﺩﺍﻨﻪ‬
‫)‪ ( (26‬ﻭ ﻫﻡ ﺒﺎ ﻫﻤﻪﮔﻭﻨﻪ ﭙﺭﺴﺘﺵ )ﭙﻭﺠﺎ )‪ (. (27‬ﺍﻤﺎ ﺸﻬﺭﻴﺎﺭ ﺍﻴﻥ ﺩﻫﺵ ﻴﺎ ﭙﺭﺴﺘﺵ ﺭﺍ ﺁﻥﻗﺩﺭ ﺍﺭﺯﺵﻤﻨﺩ ﻨﻤﻰﺩﺍﻨﺩ ‪ . . .‬ﻜﻪ‬
‫ﺘﻘﻭﻴﺕﻜﺭﺩﻥ ﮔﻭﻫﺭ ﻭﺍﻗﻌﻰ ﺭﺍ ] ‪ . . .‬ﻜﻪ [ ﺒﻨﻴﺎﺩ ﺍﻴﻥ ﻜﻑ ﮔﻔﺘﺎﺭ ﺍﺴﺕ ﭽﻨﺎﻥ ﻜﻪ ﺴﺘﻭﺩﻥ ﺁﻤﻭﺯﮔﺎﺭﺍﻥ ﺩﻴﻥ ﺨﻭﺩ ﻴﺎ‬
‫ﺨﺭﺩﻩﮔﻴﺭﻯ ﺍﺯ ]ﺁﻤﻭﺯﮔﺎﺭﺍﻥ ﺩﻴﻥ [ ﻤﺭﺩﻡ ﺩﻴﮕﺭ ﻨﺒﺎﻴﺩ ﺒﻰﺩﻟﻴل ﺒﺎﺸﺩ‪ ،‬ﻴﺎ ﺍﮔﺭ ﺩﻟﻴﻠﻰ ﻫﺴﺕ‪ ،‬ﺒﺎﻴﺩ ﻤﻼﻴﻡ ﺒﺎﺸﺩ ‪ .‬ﺒﻪ ﻫﺭ ﻁﺭﻴﻘﻰ‬
‫ﺒﺎﻴﺩ ﺁﻤﻭﺯﮔﺎﺭﺍﻥ ﻤﺭﺩﻡ ﺩﻴﮕﺭ ﺭﺍ ﺴﺘﻭﺩ ‪ .‬ﺸﺨﺹ ﺒﺎ ﺍﻴﻥ ﻜﺎﺭ ﺒﻪ ﺩﻴﻥ ﺨﻭﺩ ﺴﻭﺩ ﻤﻰﺭﺴﺎﻨﺩ ﻭ ﺒﻪ ﺩﻴﻥ ﺩﻴﮕﺭﺍﻥ ﻫﻡ ﺨﻴﺭ‬
‫ﻤﻰﺭﺴﺎﻨﺩ ﻭ ﺒﺎ ﻜﺎﺭﻯ ﺨﻼﻑ ﺍﻴﻥ ﺒﻪ ﺩﻴﻥ ﺨﻭﺩ ﺁﺴﻴﺏ ﻤﻰﺭﺴﺎﻨﺩ ﻭ ﺒﻪ ﺩﻴﻥ ﺸﺨﺹ ﺩﻴﮕﺭ ﻫﻡ ﺁﺯﺍﺭ ﻤﻰﺭﺴﺎﻨﺩ ‪.‬‬

‫ﻓﺭﻤﺎﻥﻫﺎﻯ ﺁﺸﻭﻜﺎ ﺘﻭﺠﻪ ﺒﻪ ﺁﺴﺎﻴﺵ ﺤﻴﻭﺍﻥ ﻭ ﺍﻨﺴﺎﻥ ﺭﺍ ﺩﺭ ﺴﻁﻭﺡ ﻋﻤﻠﻰ ﻭ ﺍﺨﻼﻗﻰ ﻨﺸﺎﻥ ﻤﻰﺩﻫﺩ‪» :‬ﺍﻴﻥ ﻫﻡ ﺩﺭ ﺍﻴﻥ‬
‫ﺯﻨﺩﮔﻰ ﺴﻭﺩﺭﺴﺎﻥ ﺍﺴﺕ ﻭ ﻫﻡ ﺩﺭ ﺯﻨﺩﮔﻰ ﺒﻌﺩﻯ ‪ «.‬ﺍﻭ ﻜﻭﺸﻴﺩ ﺘﺎ ﺒﺭﺍﻯ ﺠﺎﻨﺸﻴﻨﺎﻨﺵ ﺴﺭﻤﺸﻘﻰ ﺭﺍ ﺍﺯ ﻜﻭﺸﺵ ﻤﺩﺍﻡ ﻭ ﺭﻓﻕ‬
‫ﻭ ﻤﺩﺍﺭﺍ ﺒﺭ ﺠﺎ ﮔﺫﺍﺭﺩ‪ ،‬ﻭ ﻅﺎﻫﺭﺍ ﻋﻘﻴﺩﻩ ﺒﻪ ﮔﻴﺎﻩﺨﻭﺍﺭﻯ ﺭﺍ ﭙﺫﻴﺭﻓﺕ‪ ،‬ﺍﻤﺎ ﻤﻁﻤﺌﻨﺎ ﻴﻙ ﺼﻠﺢﻁﻠﺏ ﺘﻤﺎﻡﻋﻴﺎﺭ ﻨﺒﻭﺩ ‪ .‬ﺍﻭ ﺒﺎ‬
‫ﻗﺭﺒﺎﻨﻰ ﺠﺎﻨﻭﺭﺍﻥ ﻤﺨﺎﻟﻑ ﺒﻭﺩ‪ ،‬ﻫﺭﭽﻨﺩ ﻜﻪ ﺨﻭﺸﺎﻴﻨﺩ ﺒﺭﻫﻤﻥﻫﺎﻯ ﺴﻨﺘﻰ ﻨﺒﻭﺩ ‪ .‬ﻤﻬﻡﺘﺭ ﺍﺯ ﻫﻤﻪ ﺍﻴﻥ ﻜﻪ‪ ،‬ﺒﻪ ﺘﺯﻜﻴﻪ ﺍﺨﻼﻗﻰ ﻭ‬
‫ﺨﻭﺩﺁﮔﺎﻫﻰ ﻋﻼﻗﻪ ﺩﺍﺸﺕ ‪ .‬ﺍﻭ ﺩﻤﻪ ﺭﺍ ﺍﻴﻥ ﻁﻭﺭ ﺘﻌﺭﻴﻑ ﻤﻰﻜﻨﺩ‪» :‬ﮔﻨﺎﻫﺎﻥ ﺍﻨﺩﻙ‪ ،‬ﺍﻋﻤﺎل ﻨﻴﻙ ﺒﺴﻴﺎﺭ‪ ،‬ﺭﺤﻡ‪ ،‬ﺴﺨﺎﻭﺕ‪،‬‬
‫ﺼﺩﺍﻗﺕ ﻭ ﭙﺎﻜﻰ« ‪ .‬ﺒﻨﺎﺒﺭﺍﻴﻥ‪ ،‬ﺩﻤﻪ ﺍﺯ ﺩﻴﺩ ﺁﺸﻭﻜﺎ‪ ،‬ﻫﺴﺘﻰ ﻭ ﻋﻤل ﺁﺩﻤﻰ ﺍﺴﺕ ﺘﺎ ﻋﻘﻴﺩﻩ ﺍﻭ ‪ .‬ﺍﻴﻥ ﻤﻌﻨﺎ ﻤﺴﺘﻘﻴﻤﺎ ﺍﺯ ﺁﻴﻴﻥ‬
‫ﺒﻭﺩﺍﻯ ﺍﻭ ﺒﻪ ﺩﺴﺕ ﻤﻰﺁﻴﺩ ‪ .‬ﺍﮔﺭ ﺍﻭ ﺩﻤﻪ ﺭﺍ ﺘﻘﻭﻴﺕﻜﻨﻨﺩﻩ »ﮔﻭﻫﺭ ﻭﺍﻗﻌﻰ« ﻜل ﺩﻴﻥ ﻤﻰﺩﺍﻨﺩ‪ ،‬ﺍﺤﺘﻤﺎﻻ ﺒﻪ ﺍﻴﻥ ﺨﺎﻁﺭ ﺒﻭﺩ ﻜﻪ‬
‫ﺁﻴﻴﻥ ﺒﻭﺩﺍ ﺭﺍ ﻫﻤﭽﻭﻥ ﺨﻭﺩ ﺒﻭﺩﺍ ﻤﻰﻓﻬﻤﻴﺩ ]‪ 242‬ﺒﻪ ﺒﻌﺩ‪[ . 16 :‬‬

‫ﺁﺜﺎﺭ ﺍﻭﻟﻴﻪ ﺒﻭﺩﺍﻴﻰ; ﺩﺭ ﺩﻭﺭﺍﻥ ﺍﻭﻟﻴﻪ‪ ،‬ﻤﺠﻤﻭﻋﻪﺍﻯ ﺒﺯﺭﮒ ﺍﺯ ﺁﺜﺎﺭ ﺸﻔﺎﻫﻰ ﺩﺭ ﺯﺒﺎﻥ ﻋﺎﻤﻴﺎﻨﻪ ﻫﻨﺩﻯ ﻤﻴﺎﻨﻪ ﭙﺩﻴﺩ ﺁﻤﺩﻩ ﺒﻭﺩ ‪.‬‬
‫ﺍﻴﻥ ﻤﺠﻤﻭﻋﻪ ﺴﺭﺍﻨﺠﺎﻡ ﺩﺭ ﺴﻪ ﺒﺨﺵ ﻴﺎ »ﺴﺒﺩ« ‪ ،‬ﻴﻌﻨﻰ ﺘﻰﭙﻴﺘﻜﻪ )‪ (28‬ﻨﻅﺎﻡ ﻴﺎﻓﺕ ‪ .‬ﻭ ﭽﻭﻥ ﭙﺱ ﺍﺯ ﭽﻨﺩﻯ ﻤﻜﺘﻭﺏ ﺸﺩ‪ ،‬ﺒﺎ‬
‫ﮔﻭﻴﺵﻫﺎﻯ ﻨﺴﺒﺘﺎ ﮔﻭﻨﺎﮔﻭﻥ ﺩﺭ ﻤﻨﺎﻁﻕ ﻤﺨﺘﻠﻑ ﺒﻪ ﻜﺎﺭ ﺭﻓﺕ ‪ .‬ﮔﺭﺍﻴﺵ ﻋﻤﻭﻤﻰ ﺍﻴﻥ ﺒﻭﺩ ﻜﻪ ﻴﻙ ﺸﻴﻭﻩ ﻨﮕﺎﺭﺵ ﺒﻴﺸﺘﺭ‬
‫»ﺍﺩﻴﺒﺎﻨﻪ« ﻨﺯﺩﻴﻙ ﺒﻪ ﺯﺒﺎﻥ ﺴﻨﺴﻜﺭﻴﺕ ﻜﻬﻥ ﺭﺍ ﺒﻪ ﻜﺎﺭ ﺒﺭﻨﺩ ‪ .‬ﻴﻙ ﺸﻜل ﺒﺴﻴﺎﺭ ﺴﻨﺴﻜﺭﻴﺘﻰﺸﺩﻩ ﺯﺒﺎﻥ ﻫﻨﺩﻯ ﻤﻴﺎﻨﻪ‪ ،‬ﻜﻪ‬
‫ﮔﺎﻫﻰ ﺒﻪ ﺯﺒﺎﻥ ﺴﻨﺴﻜﺭﻴﺕ ﺩﻭﺭﮔﻪ ﺒﻭﺩﺍﻴﻰ ﺍﺸﺎﺭﻩ ﺩﺍﺸﺕ‪ ،‬ﺒﻪﻁﻭﺭ ﮔﺴﺘﺭﺩﻩ ﺩﺭ ﺸﻤﺎل ﻫﻨﺩ ﺭﻭﺍﺝ ﻴﺎﻓﺕ ‪ .‬ﺘﺎ ﺍﻴﻥ ﺍﻭﺍﺨﺭ‬
‫ﺴﻨﺴﻜﺭﻴﺕ ﺩﺭ ﺠﻨﻭﺏ ﭽﻨﺩﺍﻥ ﺍﻫﻤﻴﺘﻰ ﻨﺩﺍﺸﺕ; ﺒﻨﺎﺒﺭﺍﻴﻥ ﺩﺭ ﺴﺭﻯﻻﻨﻜﺎ ﻴﻙ ﺸﻜل ﻜﻤﺘﺭ ﺴﻨﺴﻜﺭﻴﺘﻰﺸﺩﻩ ﻭ ﻤﺩﺭﻭﺯ ﺭﺍﻴﺞﺸﺩ‪،‬‬
‫ﻜﻪ ﺩﺭ ﺴﻨﺕﺒﻪ ﺯﺒﺎﻥ ﻤﮕﺩﻩ ﻤﺸﻬﻭﺭ ﺍﺴﺕ‪ ،‬ﺍﻤﺎ ﺍﻤﺭﻭﺯﻩ ﻤﻌﻤﻭﻻ ﺁﻥ ﺭﺍ ﭙﺎﻟﻰ ﻤﻰﺨﻭﺍﻨﻨﺩ ‪).‬ﺒﻪ ﺒﻴﺎﻥ ﺩﻗﻴﻕﺘﺭ‪ ،‬ﻭﺍﮊﻩ ﭙﺎﻟﻰ ﺒﻪ‬
‫ﻤﻌﻨﺎﻯ ﻤﺘﻥ ﺩﻴﻨﻰ ﺍﺴﺕ ﻭ ﻓﻘﻁ ﺩﺭ ﺤﺩﻭﺩ ﻗﺭﻥ ﻫﻔﺩﻫﻡ ﻤﻴﻼﺩﻯ ﺒﻪ ﺸﻜل ﻨﺎﻤﻰ ﺒﺭﺍﻯ ﺯﺒﺎﻥ ﻤﺘﻭﻥ ﺒﻪ ﻜﺎﺭ ﺭﻓﺕ( ‪ .‬ﺩﺭ ﻭﺍﻗﻊ‬
‫ﻴﻙ ﮔﺭﻭﻩ ﺴﻨﺕﮔﺭﺍ‪ ،‬ﻜﺎﻨﻭﻥ ﭙﺎﻟﻰ ﻴﺎ ﺘﻰﭙﻴﺘﻜﻪ ﺭﺍ ﮔﻭﻴﺎ ﺯﻭﺩﺘﺭ ﺍﺯ ﺠﺎﻫﺎﻯ ﺩﻴﮕﺭ )ﻗﺭﻥ ﺍﻭل ﻕﻡ( ﺒﻪ ﺯﺒﺎﻥ ﭙﺎﻟﻰ ﻤﻜﺘﻭﺏ‬
‫ﻜﺭﺩﻩﺍﻨﺩ; ﮔﺭﻭﻫﻰ ﻜﻪ ﺒﻪ ﻫﻨﮕﺎﻡ ﺘﻔﺴﻴﺭ ﻤﺘﻭﻥ‪ ،‬ﺍﻓﺯﻭﺩﻩﻫﺎﻯ ﺍﺨﻴﺭ ﺭﺍ ﻜﻨﺎﺭ ﺯﺩﻨﺩ ‪ .‬ﺒﺭﺨﻰ ﺸﺎﺨﻪﻫﺎﻯ ﺩﻴﮕﺭ )ﺁﻴﻴﻥ ﺒﻭﺩﺍ( ﺍﻴﻥ‬
‫ﺍﻓﺯﻭﺩﻩﻫﺎ ﺭﺍ ﻤﺴﺘﻘﻴﻤﺎ ﺩﺭ ﻨﺴﺨﻪ ﺍﺼﻼﺡﺸﺩﻩ ﺍﻴﻥ ﻜﺎﻨﻭﻥ ﻭﺍﺭﺩ ﻜﺭﺩﻨﺩ ‪.‬‬

‫ﺍﻴﻥ ﺴﻪ ﺴﺒﺩ ﺩﺭ ﻤﻭﻀﻭﻉ ﻭ ﺭﻭﺵ ﻫﻤﺴﺎﻨﻰ ﻨﺩﺍﺭﻨﺩ ‪ .‬ﻭﻴﻨﻴﻪ ﭙﻴﺘﻜﻪ )‪ (29‬ﻴﺎ »ﺴﺒﺩ ﺭﻭﺵ« ﺩﺭﺒﺎﺭﻩ ﻨﻅﻡ ﻭ ﺭﻭﺵ ﺴﻨﮕﻪ ﺍﺴﺕ‬
‫‪ .‬ﺍﻴﻥ ﻤﺠﻤﻭﻋﻪ ﺸﺎﻤل ﻴﻙ ﺭﻭﻴﻪ ﻗﻀﺎﻴﻰ ﺴﻨﺠﻴﺩﻩ ﺍﺴﺕ‪ ،‬ﻭ ﻤﺒﺘﻨﻰ ﺒﺭ ﺍﻴﻥ ﺍﺼل ﻜﻪ ﺒﻭﺩﺍ ﻫﺭ ﻗﺎﻨﻭﻨﻰ ﺭﺍ ﺩﺭ ﭙﺱ ﻴﻙ ﺭﻭﻴﺩﺍﺩ‬
‫ﺨﺎﺹ ﺒﻨﻴﺎﺩ ﻨﻬﺎﺩﻩ ﺒﻭﺩ ‪ .‬ﺍﺯ ﺁﻥﺠﺎ ﻜﻪ ﻨﺴﺨﻪﻫﺎﻯ ﺍﺼﻼﺡﺸﺩﻩ ﻤﺨﺘﻠﻑ ﻭﻴﻨﻴﻪ ﭙﻴﺘﻜﻪ‪ ،‬ﺒﺎ ﺼﺭﻑﻨﻅﺭ ﺍﺯ ﭙﻰﺍﻓﺯﻭﺩﻩﻫﺎﻯ‬
‫ﮔﻭﻨﺎﮔﻭﻥ ﻜﻪ ﻜﺎﻤﻼ ﺸﺒﻴﻪ ﺒﻪ ﻫﻡ ﺍﺴﺕ‪ ،‬ﺒﺎﻴﺩ ﺘﺎﺭﻴﺨﻰ ﻨﺴﺒﺘﺎ ﻜﻬﻥ ﺩﺍﺸﺘﻪ ﺒﺎﺸﺩ ‪ .‬ﺒﺎ ﺍﻴﻥ ﻫﻤﻪ‪ ،‬ﻗﺎﻨﻭﻥﻨﺎﻤﻪ ﭙﺎﺘﻰﻤﻭﻜﻪ‪ ،‬ﻜﻪ‬
‫ﺍﺤﺘﻤﺎﻻ ﺨﻭﺩ ﺒﻭﺩﺍ ﺁﻥ ﺭﺍ ﺘﺩﻭﻴﻥ ﻜﺭﺩﻩ ﺍﺴﺕ‪ ،‬ﺩﺴﺕ ﻜﻡ‪ ،‬ﺒﺨﺵ ﺍﺼﻠﻴﺵ ﻜﻬﻥﺘﺭ ﺍﺴﺕ ‪.‬‬

‫ﺴﺒﺩ ﺩﻭﻡ‪ ،‬ﻴﻌﻨﻰ ﺴﻭﺘﻪ ﭙﻴﺘﻜﻪ )‪) (30‬ﻴﺎ‪ ،‬ﺴﺒﺩ ﺴﻭﺭﻩﻫﺎ(‪ ،‬ﺍﻏﻠﺏ ﺸﺎﻤل ﮔﻔﺘﺎﺭﻫﺎﻴﻰ ﺍﺴﺕ ﻜﻪ ﺒﻪ ﺒﻭﺩﺍ ﻨﺴﺒﺕ ﻤﻰﺩﻫﻨﺩ‪ ،‬ﻜﻪ ﺩﺭ‬
‫ﻤﻜﺎﻥﻫﺎﻯ ﺨﺎﺹ ﺒﺭﺍﻯ ﺍﻓﺭﺍﺩ ﺨﺎﺹ ﺒﻴﺎﻥ ﻜﺭﺩﻩ ﺍﺴﺕ ‪ .‬ﺍﻴﻥ ﮔﻔﺘﺎﺭﻫﺎ ﺭﺍ ﺒﻪ ﭙﺎﻟﻰ‪ ،‬ﺴﻭﺘﻪ )‪ (31‬ﻤﻰﺨﻭﺍﻨﻨﺩ‪ ،‬ﻭﺍﮊﻩﺍﻯ ﻜﻪ ﺒﻌﺩﻫﺎ‪،‬‬
‫ﺍﺤﺘﻤﺎﻻ ﺍﺸﺘﺒﺎﻫﺎ‪ ،‬ﺩﺭ ﺴﻨﺴﻜﺭﻴﺕﺒﻪ ﺴﻭﻁﺘﺭﻩ )‪ (32‬ﺒﺭﮔﺭﺩﺍﻨﺩﻩ ﺸﺩ ‪ .‬ﺩﺭ ﻭﺍﻗﻊ‪ ،‬ﺁﻥ ﻁﻭﺭﻯ ﻜﻪ ﺍﺨﻴﺭﺍ ﻨﺸﺎﻥ ﺩﺍﺩﻩﺍﻨﺩ‪ ،‬ﺒﻪ ﺍﺤﺘﻤﺎل‬
‫ﺯﻴﺎﺩ ﺍﻴﻥ ﺴﻭﻁﺘﺭﻩ ﻤﺸﺘﻕ ﺍﺯ ﻴﻙ ﻭﺍﮊﻩ ﺴﻨﺴﻜﺭﻴﺘﻰ ( ﺒﻪ ﻤﻌﻨﻰ »ﮔﻔﺘﺎﺭ ﻨﻴﻙ« )‪ (34‬ﺍﺴﺕ ‪).‬ﺒﻪ ﺒﻴﺎﻥ ﺩﻗﻴﻕﺘﺭ‪ ،‬ﻭﺍﮊﻩ ﺴﻭﻁﺘﺭﻩ‪،‬‬
‫ﺩﺭ ﻟﻐﺕﺒﻪ ﻤﻌﻨﻰ »ﻨﺦ« ﺍﺴﺕ‪ ،‬ﻭ ﺩﺭ ﺍﺼل ﺍﺸﺎﺭﻩ ﺍﺴﺕﺒﻪ ﻴﻙ ﻋﺒﺎﺭﺕ ﻴﺎ ﺠﻤﻠﻪ ﺘﻘﻭﻴﺕﻜﻨﻨﺩﻩ ﺤﺎﻓﻅﻪ ﻜﻪ ﺒﺭﺍﻯ ﺨﻼﺼﻪﻜﺭﺩﻥ‬
‫ﻴﻙ ﻗﺎﻨﻭﻥ ﺨﺎﺹ‪ ،‬ﻴﻌﻨﻰ ﺩﺭ ﮔﺭﺍﻤﺭ‪ ،‬ﺒﻪ ﻜﺎﺭ ﻤﻰﺭﻭﺩ( ‪.‬‬

‫)ﺒﺨﺵ( ﺘﺸﻜﻴل ﺸﺩﻩ ﺍﺴﺕ‪ ،‬ﻜﻪ ﺩﺭ ﺍﻴﻥ ﺍﻭﺍﺨﺭ ﺒﻪ ﺁﮔﻤﻪ )‪) (36‬ﺴﻨﺕ( ﺸﻬﺭﺕ ﻴﺎﻓﺕ ‪ .‬ﭙﻨﺠﻤﻴﻥ ﻨﻴﻜﺎﻴﻪ ﺭﺍ ﺍﺤﺘﻤﺎﻻ ﺒﻌﺩﻫﺎ‬
‫ﺍﻓﺯﻭﺩﻩﺍﻨﺩ ‪ .‬ﺍﻴﻥ ﻨﻴﻜﺎﻴﻪ ﺒﺎ ﻨﺴﺨﻪﻫﺎﻯ ﺍﺼﻼﺡﺸﺩﻩ ﺩﻴﮕﺭ ﻓﺭﻕ ﭽﺸﻤﮕﻴﺭﻯ ﺩﺍﺭﺩ‪ ،‬ﺍﻤﺎ ﻤﻌﻤﻭﻻ ﻋﻼﻭﻩ ﺒﺭ ﺒﺴﻴﺎﺭﻯ ﺍﺯ‬
‫ﻨﮕﺎﺭﺵﻫﺎﻯ ﻤﺘﺎﺨﺭ ﺸﺎﻤل ﺁﺜﺎﺭﻯ ﻜﺎﻤﻼ ﻗﺩﻴﻤﻰ ﺍﺴﺕ ‪ .‬ﺸﻤﺎﺭﻯ ﺍﺯ ﻨﺴﺨﻪﻫﺎﻯ ﺍﺼﻼﺡﺸﺩﻩ ﺍﻴﻥ ﮔﻔﺘﺎﺭﻫﺎ‪ ،‬ﺒﻪ ﻁﻭﺭ ﻜﺎﻤل ﺒﻪ‬
‫ﭙﺎﻟﻰ ﻭ ﺒﻪﻁﻭﺭ ﻨﺎﻗﺹ ﺒﻪ ﺴﻨﺴﻜﺭﻴﺕ‪ ،‬ﺩﺭ ﺘﺭﺠﻤﻪﻫﺎﻯ ﭽﻴﻨﻰ ﻭ ﺘﺒﺘﻰ ﻤﺤﻔﻭﻅ ﻤﺎﻨﺩﻩ ﺍﺴﺕ ‪ .‬ﺍﮔﺭﭽﻪ ﺩﺭ ﺠﺯﺌﻴﺎﺕ ﻭ ﺘﺎ ﺤﺩ‬
‫ﺯﻴﺎﺩﻯ ﺩﺭ ﺸﻜل ﭽﻴﻨﺵ ﻤﻁﺎﻟﺏ ﺘﻔﺎﻭﺕﻫﺎﻴﻰ ﺩﻴﺩﻩ ﻤﻰﺸﻭﺩ‪ ،‬ﻜﻤﺎﺒﻴﺵ ﻫﻤﻪ ﻨﺴﺨﻪﻫﺎﻯ ﺍﺼﻼﺡﺸﺩﻩ ﺤﺎﻭﻯ ﻤﻔﺎﻫﻴﻡ ﺒﻨﻴﺎﺩﻴﻥ‬
‫ﻴﻜﺴﺎﻨﻰ ﻫﺴﺘﻨﺩ ‪ .‬ﻭﺠﻭﺩ ﺍﻴﻥ ﺘﻔﺎﻭﺕﻫﺎ ﺍﺤﺘﻤﺎﻻ ﺍﺘﻔﺎﻗﻰ ﺍﺴﺕ ﻭ ﺭﺒﻁﻰ ﺒﻪ ﺍﺨﺘﻼﻓﺎﺕ ﻓﺭﻗﻪﺍﻯ ﻨﺩﺍﺭﺩ ‪ .‬ﺩﺭﺤﻘﻴﻘﺕ‪ ،‬ﻭﺠﻭﺩ ﭽﻨﻴﻥ‬
‫ﺘﻔﺎﻭﺕﻫﺎﻴﻰ ﺩﺭ ﻴﻙ ﺍﺩﺒﻴﺎﺕ ﺸﻔﺎﻫﻰ ﭽﻨﺩﺍﻥ ﺩﻭﺭ ﺍﺯ ﺍﻨﺘﻅﺎﺭ ﻨﻴﺴﺕ ‪ .‬ﺍﻴﻥ ﻤﺘﻭﻥ ﭙﺭ ﺍﺴﺕ ﺍﺯ ﻋﺒﺎﺭﺕﻫﺎﻯ ﭙﻴﺵﭙﺎﺍﻓﺘﺎﺩﻩ ﻭ‬
‫ﺍﻟﮕﻭﻫﺎﻯ ﻜﻠﻴﺸﻪﺍﻯ ‪ .‬ﺍﻴﻥ ﻴﻙ ﻓﻥ ﺍﺴﺕ ﻜﻪ ﺴﻨﺕﻫﺎﻯ ﺸﻔﺎﻫﻰ ﺭﺍ ﺒﻪ ﺩﺭﺴﺘﻰ ﺤﻔﻅ ﻤﻰﻜﻨﺩ‪ ،‬ﺍﻤﺎ ﺍﻴﻥ ﻓﻥ ﺒﻪ ﻁﺭﺯ ﭽﺸﻤﮕﻴﺭﻯ‬
‫ﺘﻐﻴﻴﺭ ﺩﺭ ﺸﻜل ﺍﻭﻟﻴﻪ ﺭﺍ ﻤﺠﺎﺯ ﻤﻰﺩﺍﻨﺩ ‪ .‬ﺍﻴﻥ ﺁﺜﺎﺭ ﺸﻔﺎﻫﻰ‪ ،‬ﻜﻪ ﺒﻪ ﻭﺍﺴﻁﻪ ﭙﮊﻭﻫﺵﻫﺎ ﺩﺭ ﻤﻨﺎﻁﻕ ﺩﻴﮕﺭ ﺒﺎ ﺁﻥﻫﺎ ﺁﺸﻨﺎ‬
‫ﺸﺩﻩﺍﻴﻡ‪ ،‬ﺒﻪ ﻨﺩﺭﺕ ﻨﻘﻠﻰ ﻴﻜﺴﺎﻥ ﺩﺍﺭﻨﺩ ‪ .‬ﺍﻤﺎ ﻤﺤﺘﻭﺍﻯ ﺁﻥﻫﺎ ﺒﺴﻴﺎﺭ ﺴﻨﺘﻰ ﻭ ﺴﻨﺠﻴﺩﻩ ﺍﺴﺕ ] ‪[ . 6 ; 12 :1 -10‬‬

‫ﻨﻬﻀﺕ ﺍﺒﻰﺩﻤﻪ; ﺴﻭﻤﻴﻥ ﺴﺒﺩ ﻜﺎﻨﻭﻥ ﺒﻭﺩﺍﻴﻰ ﺒﺎﺴﺘﺎﻥ ﺍﺒﻰﺩﻤﻪ ﭙﻴﺘﻜﻪ )‪ (37‬ﺍﺴﺕ ‪ .‬ﺩﺭ ﺍﻴﻥﺠﺎ ﺩﺍﺴﺘﺎﻥ ﺘﻘﺭﻴﺒﺎ ﺒﻪ ﮔﻭﻨﻪﺍﻯ ﺩﻴﮕﺭ‬
‫ﺍﺴﺕ; ﮔﻭﻴﺎ ﺁﺜﺎﺭ ﺩﺭ ﺍﻴﻥ ﺴﺒﺩ ﺩﺭ ﻫﺭ ﻴﻙ ﺍﺯ ﻨﺴﺨﻪﻫﺎﻯ ﺍﺼﻼﺡﺸﺩﻩ ﺍﺼﻠﻰ ﻜﺎﻨﻭﻥ ﺒﻭﺩﺍﻴﻰ ﺘﺎ ﺤﺩﻯ ﺒﺎ ﻫﻡ ﻓﺭﻕ ﺩﺍﺭﺩ;‬
‫ﺒﻨﺎﺒﺭﺍﻴﻥ ﺒﻪ ﻨﻅﺭ ﻤﻰﺭﺴﺩ ﻜﻪ ﺁﺜﺎﺭ ﺍﺒﻰﺩﻤﻪ ﻤﺘﺎﺨﺭ ﺍﺯ ﭽﻬﺎﺭ ﻨﻴﻜﺎﻴﻪ ﺒﺎﺸﻨﺩ‪ ،‬ﺍﻤﺎ ﻤﻬﻡ ﺘﻤﻴﻴﺯ ﻤﻴﺎﻥ ﻨﻬﻀﺕ ﺍﺒﻰﺩﻤﻪ ﺍﺯ ﺁﺜﺎﺭ‬
‫ﺍﺒﻰﺩﻤﻪ ﺍﺴﺕ; ﺯﻴﺭﺍ ﺠﺎﻴﻰ ﻜﻪ ﺒﻌﻀﻰ ﺍﺯ ﺍﻴﻥ ﺁﺜﺎﺭ ﺒﺎﻫﻡ ﻓﺭﻕ ﺩﺍﺭﻨﺩ‪ ،‬ﻁﺒﻌﺎ ﺍﻴﻥ ﺘﻔﺎﻭﺕ ﺩﺭ ﺭﻭﺵ ﺍﺒﻰﺩﻤﻪ ﭽﺸﻤﮕﻴﺭﺘﺭ‬
‫ﻤﻰﺸﻭﺩ ‪ .‬ﺍﻴﻥ ﻨﻬﻀﺕ ﺍﻨﺩﻴﺸﻪ ﻭ ﻋﻤل‪ ،‬ﻜﻪ ﻋﺎﻤل ﺸﻜﻭﻓﺎﻴﻰ ﺭﻭﻴﻜﺭﺩ ﺍﺒﻰﺩﻤﻪ ﺒﻭﺩ‪ ،‬ﺍﮔﺭ ﻨﮕﻭﻴﻴﻡ ﺘﺎﺭﻴﺨﻰ ﻜﻬﻥ ﺩﺍﺭﺩ‪ ،‬ﺍﺤﺘﻤﺎﻻ‬
‫ﺩﺭ ﻁﻭل ﺩﻭﺭﻩ ﻤﺌﻭﺭﻴﻥ )ﻗﺭﻥ ﺴﻭﻡ ﻕﻡ( ﭙﺩﻴﺩ ﺁﻤﺩ ‪ .‬ﺩﺭﺤﻘﻴﻘﺕ‪ ،‬ﻨﻴﻜﺎﻴﻪﻫﺎ ﻫﻡﺍﻴﻨﻙ ﺭﻨﮓ ﺘﺎﺜﻴﺭ ﺍﺯ ﺍﻴﻥ ﻨﻬﻀﺕ ﺭﺍ ﻨﺸﺎﻥ‬
‫ﻤﻰﺩﻫﻨﺩ ‪.‬‬

‫ﺍﺒﻰﺩﻤﻪ ﺘﺠﺭﺒﻪ ﺭﺍ ﺒﺭﺍﺴﺎﺱ ﺩﺴﺘﻪﻫﺎﻯ ﺭﻭﻴﺩﺍﺩﻫﺎﻯ ﻨﭙﺎﻴﻨﺩﻩ ﻁﺒﻘﻪﺒﻨﺩﻯ ﻤﻰﻜﻨﺩ ‪ .‬ﺍﻴﻥ ﺭﻭﻴﺩﺍﺩﻫﺎ ﺭﺍ ﺩﻤﻪ )‪ (38‬ﻤﻰﺨﻭﺍﻨﻨﺩ‪ ،‬ﭽﻭﻥ‬
‫ﺁﻥﻫﺎ ﻤﺠﻤﻭﻋﺎ ﺴﺎﺯﻨﺩﻩ ﺩﻤﻪ ﻴﺎ ﺤﻘﻴﻘﺘﻰ ﻫﺴﺘﻨﺩ ﻜﻪ ﺒﻭﺩﺍ ﺁﻥ ﺭﺍ ﻴﺎﻓﺕ ﻭ ﺒﻪ ﻋﺒﺎﺭﺘﻰ ﺁﻥﻫﺎ‪ ،‬ﺒﺨﺵﻫﺎﻯ ﺴﺎﺯﻨﺩﻩ ﺁﻴﻴﻥ ﺍﻭ ﺒﻪ‬
‫ﺸﻤﺎﺭ ﻤﻰﺭﻭﻨﺩ ‪ .‬ﺩﺭ ﺍﺒﻰﺩﻤﻪﻯ ﻤﺘﺎﺨﺭ ﻫﺭ ﺩﻤﻪ ﺩﺭ ﺫﺍﺕ ﺨﻭﺩ ﭽﻴﺯﻯ ﺒﻰﻤﺎﻨﻨﺩ ﻭ ﺘﺠﺯﻴﻪﻨﺎﭙﺫﻴﺭ ﺍﺴﺕ ‪ .‬ﺩﻤﻪﻫﺎ‪ ،‬ﻫﻤﭽﻭﻥ‬
‫ﻜﻭﺍﺭﻙﻫﺎﻯ ﻓﻴﺯﻴﻙ ﻨﻭﻴﻥ‪ ،‬ﻫﺴﺘﻰ ﻤﺴﺘﻘﻠﻰ ﻨﺩﺍﺭﻨﺩ; ﺒﻠﻜﻪ ﭙﻴﻭﺴﺘﻪ ﺩﺭ ﺩﺴﺘﻪﻫﺎ ﻗﺭﺍﺭ ﺩﺍﺭﻨﺩ ‪ .‬ﺁﻥﻫﺎ ﺘﺠﺯﻴﻪﻨﺎﭙﺫﻴﺭ ﻫﺴﺘﻨﺩ‪ ،‬ﺒﻠﻜﻪ‬
‫ﺒﻪ ﺒﻴﺎﻥ ﺩﻗﻴﻕﺘﺭ‪ ،‬ﺁﻥﻫﺎ ﺭﻭﻴﺩﺍﺩﻫﺎﻴﻰ ﻤﺘﻐﻴﺭﻨﺩ‪ ،‬ﻭ ﻨﻪ ﻭﺍﻗﻌﻴﺕﻫﺎﻯ ﺜﺎﺒﺕ ‪ .‬ﺍﻴﻥ ﺍﺯ ﻨﻅﺭ ﻓﻠﺴﻔﻰ ﺒﻪ ﻴﻙ ﺩﻴﺩﮔﺎﻩ ﺘﺠﺭﺒﻪﺍﻯ ﻤﺒﺘﻨﻰ‬
‫ﺒﺭ ﻓﺭﺍﻴﻨﺩ ﻤﻰﺍﻨﺠﺎﻤﺩ ﻜﻪ ﺩﺭ ﺁﻥ ﻓﻘﻁ ﺍﻋﺭﺍﺽ ﺭﺍ ﻤﻰﺘﻭﺍﻥ ﺸﻨﺎﺨﺕ ‪ .‬ﻫﺴﺘﻪ ﺠﻭﻫﺭﻯ ﻜﻪ ﺼﺎﺤﺏ ﺍﻋﺭﺍﺽ ﺒﺎﺸﺩ ﻭﺠﻭﺩ ﻨﺩﺍﺭﺩ‬
‫‪ .‬ﺍﺯ ﺍﻴﻥ ﻫﻡ ﻓﺭﺍﺘﺭ‪ ،‬ﺭﻭﺡ ﻴﺎ ﺠﻭﻫﺭ ﭙﺎﻴﻨﺩﻩ ﻭ ﺜﺎﺒﺘﻰ ﺩﺭ ﺍﻨﺴﺎﻥ ﻴﺎ ﺠﻬﺎﻥ ﻨﻴﺴﺕ‪ ،‬ﺍﻤﺎ ﺩﺭ ﻭﺍﻗﻊ‪ ،‬ﺍﺒﻰﺩﻤﻪﻯ ﻜﻬﻥﺘﺭ ﭽﻨﺩﺍﻥ‬
‫ﻋﻼﻗﻪﺍﻯ ﺒﻪ ﺭﺨﺩﺍﺩﻫﺎﻯ ﻨﻬﺎﻴﻰ ﺒﺭﺍﻯ ﻨﺸﺎﻥ ﺩﺍﺩﻥ ﺒﻰﺜﺒﺎﺘﻰ ﻭ ﺴﺎﺨﺕﺒﻨﺩﻯ ﺩﻗﻴﻕ ﺘﺠﺭﺒﻪ‪ ،‬ﻨﺩﺍﺭﺩ ‪ .‬ﻫﺩﻑ ﺒﻪ ﺩﺴﺕﺩﺍﺩﻥ ﺩﺭﻜﻰ‬
‫ﺩﻴﮕﺭ ﺍﺯ ﺤﻘﻴﻘﺕ ﺍﺴﺕ ‪ .‬ﺒﻨﺎﺒﺭﺍﻴﻥ ﺒﺎ ﺘﻜﻴﻪ ﺒﺭ ﺴﻨﺕﻫﺎﻯ ﻜﻬﻥﺘﺭ‪ ،‬ﻁﺭﺡ ﻴﻙ ﻨﻘﺸﻪ ﺴﻨﺠﻴﺩﻩ ﺍﺯ ﺤﺎﻻﺕ ﺭﻭﺍﻨﻰ ﻭ ﺴﻁﻭﺡ‬
‫ﻤﻌﻨﻭﻯ ﺭﻴﺨﺘﻪ ﺸﺩ ‪ .‬ﻜل ﺘﺎﺭﻴﺦ ﺒﻌﺩﻯ ﺁﻴﻴﻥ ﺒﻭﺩﺍ ﺭﻨﮓ ﺍﺒﻰﺩﻤﻪ ﮔﺭﻓﺕ ‪ .‬ﺒﻌﺩﻫﺎ ﻫﻤﻪ ﻨﻅﺎﻡﻫﺎﻯ ﺍﻨﺩﻴﺸﻪ ﺒﻭﺩﺍﻴﻰ ﺭﺍ ﺒﺭ ﺒﻨﺎﻯ‬
‫ﺒﺎ ﺸﻜﻭﻩ ﺍﺒﻰﺩﻤﻪ ﻨﻬﺎﺩﻨﺩ ]‪ 218‬ﺒﻪ ﺒﻌﺩ‪[ . 16 :‬‬
‫ﺘﺤﻭﻻﺕ ﺩﻴﮕﺭ; ﺁﻴﻴﻥ ﺒﻭﺩﺍﻯ ﺒﺎﺴﺘﺎﻥ ﺁﻴﻴﻨﻰ ﺍﻴﺴﺘﺎ ﻭ ﺭﺍﻜﺩ ﻨﺒﻭﺩ ‪ .‬ﺸﻤﺎﺭﻯ ﺍﺯ ﮔﺭﺍﻴﺵﻫﺎﻯ ﺩﺭ ﺤﺎل ﺭﺸﺩ ﺒﺭﺍﻯ ﻤﺎ ﻗﺎﺒل‬
‫ﺘﺸﺨﻴﺹﺍﻨﺩ ‪ .‬ﻁﺒﻌﺎ ﺍﻴﻥ ﺘﺤﻭﻻﺕ ﺩﺭ ﻜﻬﻥﺘﺭﻴﻥ ﺸﻜل ﺁﻴﻴﻥ ﺒﻭﺩﺍﻴﻰ ﻜﻪ ﻤﻰﺸﻨﺎﺴﻴﻡ‪ ،‬ﺭﻴﺸﻪ ﺩﺍﺸﺕ; ﻭ ﻁﺒﻌﺎ‪ ،‬ﺒﺎ ﺘﺤﻭل ﻜﻠﻰ‬
‫ﺍﻨﺩﻴﺸﻪ ﻫﻨﺩﻯ ﺭﺍﺒﻁﻪ ﺩﺍﺸﺕ ‪ .‬ﺩﻴﻥ ﺒﺭﻫﻤﻥ ﺒﻪ ﺘﺩﺭﻴﺞ ﺍﺯ ﺘﺎﻜﻴﺩﻫﺎﻯ ﻗﺭﺒﺎﻨﻰﮔﺭﺍﻴﺎﻨﻪ ﻭ ﻋﻘﻼﻨﻰ ﻜﻬﻥﺘﺭﺵ ﺒﻪ ﺭﻭﻴﻜﺭﺩﻯ‬
‫ﻤﺒﺘﻨﻰ ﺒﺭ ﻋﺸﻕ )ﺒﻜﺘﻰ )‪ ( (39‬ﺭﻭﻯ ﺁﻭﺭﺩ ‪ .‬ﺁﻴﻴﻥ ﺒﻭﺩﺍ ﻨﻴﺯ ﭽﻨﻴﻥ ﺒﻭﺩ‪ ،‬ﺍﮔﺭ ﭽﻪ ﺍﺤﺘﻤﺎﻻ ﻋﻨﺎﺼﺭ ﻋﺎﺸﻘﺎﻨﻪ ﭙﻴﻭﺴﺘﻪ ﺩﺭ ﻫﺭ‬
‫ﺩﻭ ﺁﻴﻴﻥ ﻭﺠﻭﺩ ﺩﺍﺸﺕ ‪ .‬ﺒﻨﺎﺒﺭﺍﻴﻥ‪ ،‬ﺘﺎﻜﻴﺩ ﺒﺭ ﺍﻴﻥ ﻋﻨﺎﺼﺭ‪ ،‬ﺤﺭﻜﺘﻰ ﻓﺭﻗﻪﺍﻯ ﻨﺒﻭﺩ‪ ،‬ﺒﻠﻜﻪ ﻤﺘﺎﺜﺭ ﺍﺯ ﻓﻀﺎﻴﻰ ﻋﻘﻴﺩﺘﻰ ﺒﻭﺩ ﻜﻪ ﺒﻪ‬
‫ﺘﺩﺭﻴﺞﺒﻪ ﭙﻴﺩﺍﻴﺵ ﺍﻋﻤﺎل ﺠﺩﻴﺩ ﻤﻨﺠﺭ ﺸﺩ ‪ .‬ﻤﻴل ﻁﺒﻴﻌﻰ ﺒﻪ ﻜﺎﺭﺒﺭﺩ ﺯﺒﺎﻨﻰ ﺒﺭﺘﺭ ﺩﺭ ﺴﺘﺎﻴﺵ ﺒﻭﺩﺍ ﻨﺎﮔﺯﻴﺭ ﻤﻔﻬﻭﻡ ﻨﺴﺒﺘﺎ‬
‫ﻭﺍﻻﺘﺭﻯ ﺍﺯ ﻤﻘﺎﻡ ﺍﻭ ﭙﺩﻴﺩ ﺁﻭﺭﺩ ‪ .‬ﺒﻰﮔﻤﺎﻥ ﺍﻴﻨﺎﻥ ﺒﻭﺩﺍ ﺭﺍ ﻴﻙ ﺍﻨﺴﺎﻥ »ﻤﻌﻤﻭﻟﻰ« ﺩﺭ ﺤﺩ ﺍﺭﻫﺕﻫﺎﻯ ﻫﻨﺩﻯ ﺍﻤﺭﻭﺯﻯ‬
‫ﻤﻰﺩﺍﻨﺴﺘﻨﺩ ‪ .‬ﺍﻋﻤﺎل ﻋﺒﺎﺩﻯ‪ ،‬ﻜﻪ ﻤﺒﺘﻨﻰ ﺒﺭ ﭙﺭﺴﺘﺵ ﺍﻨﻭﺍﻉ ﮔﻭﻨﺎﮔﻭﻥ ﺒﻘﺎﻴﺎ )‪ (40‬ﺒﻭﺩ‪ ،‬ﺒﻪ ﺘﺩﺭﻴﺞ ﺍﻫﻤﻴﺕ ﺯﻴﺎﺩﻯ ﭙﻴﺩﺍ ﻜﺭﺩ ‪.‬‬
‫ﺍﻴﻥ ﺍﻋﻤﺎل ﺩﺭ ﺁﻏﺎﺯ ﻋﻤﺩﺘﺎ‪ ،‬ﺍﻤﺎ ﻨﻪ ﻤﻨﺤﺼﺭﺍ‪ ،‬ﻤﻭﻀﻭﻋﻰ ﺒﺭﺍﻯ ﻏﻴﺭ ﺭﻫﺭﻭﺍﻥ ﺒﻭﺩ‪ ،‬ﻭ ﺒﻌﺩﻫﺎ ﺴﻨﮕﻪ ﺭﺍ ﻫﻡ ﺩﺭﺒﺭﮔﺭﻓﺕ ‪.‬‬

‫ﺍﮔﺭ ﺒﻭﺩﺍ ﺍﺴﺎﺴﺎ ﺍﺯ ﺸﺎﮔﺭﺩﺍﻥ ﺭﻭﺸﻨﻰ ﻴﺎﻓﺘﻪﺍﺵ ﺒﺭﺘﺭ ﺒﺎﺸﺩ‪ ،‬ﭙﺱ ﺭﺍﻩ ﺒﻭﺩﺍﮔﻰ ﻨﻴﺯ ﺍﻟﺯﺍﻤﺎ ﻤﻰﺒﺎﻴﺴﺕﺒﺭﺘﺭ ﺒﺎﺸﺩ ‪ .‬ﺒﻭﺩﺍﻴﻴﺎﻥ‬
‫ﺒﻪ ﺘﺩﺭﻴﺞ‪ ،‬ﺁﻏﺎﺯ ﺒﻪ ﺸﺭﺡ ﻭ ﺘﻔﺼﻴل ﺍﻴﻥ ﺍﻨﺩﻴﺸﻪ ﺒﻪ ﻤﻨﺯﻟﻪ ﺭﺍﻩ ﺒﻭﺩﻯﺴﺘﻪ )‪) (41‬ﺴﻥ‪ :‬ﺒﻭﺩﻯﺴﺘﻭﻩ )‪ ( (42‬ﻜﺭﺩﻨﺩ ‪ .‬ﻨﺎﻡ‬
‫ﺒﻭﺩﻯﺴﺘﻪ‪ ،‬ﺩﺭ ﺍﺼل ﺒﻪ ﻤﻌﻨﻰ »ﺁﻤﺎﺩﻩ ﺒﻴﺩﺍﺭﻯ« ﻴﺎ »ﺠﻭﻴﻨﺩﻩ ﺒﻴﺩﺍﺭﻯ ﺍﺴﺕ« ‪ .‬ﺩﺭ ﻜﻬﻥﺘﺭﻴﻥ ﻤﻨﺎﺒﻊ ﺁﻤﺩﻩ ﺍﺴﺕ ﻜﻪ ﺒﻭﺩﺍ‬
‫ﺩﺭﮔﺫﺸﺘﻪ‪ ،‬ﻜﻪ ﺩﺭﺠﺴﺕﻭﺠﻭﻯ ﺭﻭﺸﻥﺸﺩﮔﻰ ﺒﻭﺩ ﺍﻴﻥ ﻨﺎﻡ ﺭﺍ ﺒﺭ ﺨﻭﺩ ﻨﻬﺎﺩ ‪ .‬ﺍﻴﻥ ﻤﻌﻨﺎ ﺩﺭ ﺁﻴﻴﻥ ﺒﻭﺩﺍﻯ ﺠﻨﻭﺒﻰ )ﺩﺭ ﺁﺜﺎﺭ‬
‫ﺤﺠﻴﻡ ﻜﺎﻨﻭﻨﻰ ﻭ ﭙﻴﺵﻜﺎﻨﻭﻨﻰ ﻤﺭﺒﻭﻁ ﺒﻪ ﺠﺎﺘﻜﻪﻫﺎ )‪ (43‬ﻴﺎ ﺯﻨﺩﮔﺎﻨﻰﻫﺎﻯ ﮔﺫﺸﺘﻪ ﺒﻭﺩﺍ( ﺭﺍﻴﺞ ﺍﺴﺕ ‪ .‬ﺒﻌﺩﻫﺎ ﺘﻌﺒﻴﺭ ﺩﻴﮕﺭﻯ‬
‫ﺭﺍﻴﺞﺸﺩ ﻭ ﻭﺍﮊﻩ ﺒﻭﺩﻯﺴﺘﻪ ﺒﻪ ﺸﻜل ﻤﺘﺭﺍﺩﻑ ﻭﺍﮊﻩ ﺴﻨﺴﻜﺭﻴﺕﺒﻭﺩﻯﺴﺘﻭﻩ )ﺩﺭ ﻟﻐﺕﺒﻪ ﻤﻌﻨﻰ‪ ،‬ﻤﻭﺠﻭﺩ ﺭﻭﺸﻨﻰﻴﺎﻓﺘﻪ( ﻤﻌﻨﺎ‬
‫ﺸﺩ‪ ،‬ﻭ ﺩﻴﺭﻯ ﻨﭙﺎﻴﻴﺩ ﻜﻪ ﻜﺎﺭﺒﺭﺩ ﻭﺴﻴﻌﻰ ﭙﻴﺩﺍ ﻜﺭﺩ ‪ .‬ﺍﺤﺘﻤﺎﻻ ﻤﻘﺼﻭﺩ ﺍﻴﻥ ﺒﻭﺩ ﻜﻪ ﺩﺭ ﺸﺨﺼﻰ ﻜﻪ ﺴﺭﻨﻭﺸﺘﺵ ﺒﺭﺍﻯ ﺒﻭﺩﺍﮔﻰ‬
‫ﻜﺎﻤل ﺭﻗﻡ ﺨﻭﺭﺩﻩ‪ ،‬ﺍﺯ ﺒﺩﻭ ﺘﻭﻟﺩ ﻴﻙ ﻓﺭﻕ ﻜﻴﻔﻰ ﻭﺠﻭﺩ ﺩﺍﺭﺩ ‪.‬‬

‫ﺍﻴﻥ ﺭﺍﻩ ﺠﺩﻴﺩ ﺭﺍ ﺒﻨﺎ ﺒﺭ ﻤﻔﺎﻫﻴﻡ ﻗﺩﻴﻤﻰﺘﺭ ﺭﺍﻩ ﺘﻭﻀﻴﺢ ﻤﻰﺩﺍﺩﻨﺩ ‪ .‬ﻫﻤﺎﻥ ﻭﺍﮊﻩﻫﺎ ﺭﺍ ﺒﻪ ﻜﺎﺭ ﻤﻰﺒﺭﺩﻨﺩ‪ ،‬ﺍﻤﺎ ﺁﻥﻫﺎ ﺭﺍ »ﻜﻤﺎل«‬
‫‪ ،‬ﻴﻌﻨﻰ ﺭﺴﻴﺩﻥ ﺒﻪ ﺒﺎﻻﺘﺭﻴﻥ ﻤﻘﺎﻡ ﻤﻰﺍﻨﮕﺎﺸﺘﻨﺩ ‪ .‬ﭽﻭﻥ ﭙﻴﻭﺴﺘﻪ ﺒﻭﺩﺍ ﺭﺍ ﺨﻭﺍﺴﺘﺎﺭ ﻨﻴﻜﺒﺨﺘﻰ ﻜل ﻤﻭﺠﻭﺩﺍﺕ ﻤﻰﺸﻨﺎﺨﺘﻨﺩ‪،‬‬
‫ﻁﺒﻌﺎ ﺭﺍﻩ ﺒﻭﺩﺍﮔﻰ ﺭﺍ ﺒﺭ ﭙﺎﻴﻪ ﻤﻬﺭ ﻭ ﻫﻤﺩﺭﺩﻯ ﻤﻰﺩﻴﺩﻨﺩ ‪ .‬ﻫﺭ ﺒﻭﺩﻯﺴﺘﻪﺍﻯ ﺒﺎﻴﺩ ﭽﻭﻥ ﺸﺎﻫﺯﺍﺩﻩ ﺴﻴﺩﺘﻪ ﺒﺎﺸﺩ‪ ،‬ﻜﻪ ﺩﺭ‬
‫ﺴﺭﺍﺴﺭ ﺯﻨﺩﮔﺎﻨﻰﻫﺎﻯ ﻤﺘﻌﺩﺩ‪ ،‬ﺩﻟﻴﺭﺍﻨﻪ ﻤﻰﻜﻭﺸﻴﺩ ‪ .‬ﺴﺭﺍﻨﺠﺎﻡ ﻫﻤﻴﻥ ﮔﺭﺍﻴﺵ ﻋﻤﻭﻤﻰ ﻋﺎﻤل ﺭﻭﺍﺝ ﺘﻤﺜﺎل ﺒﻭﺩﺍ ﺩﺭ ﻗﺭﻭﻥ‬
‫ﺍﻭﻟﻴﻪ ﺩﻭﺭﻩ ﻤﺴﻴﺤﻰ ﺸﺩ ‪ .‬ﺩﺭ ﺁﻴﻴﻥ ﺒﻭﺩﺍﻯ ﺁﻏﺎﺯﻴﻥ‪ ،‬ﺒﻭﺩﺍﻫﺎ ﺭﺍ ﺒﻪ ﺸﻜل ﺍﻨﺴﺎﻥ ﻨﺸﺎﻥ ﻨﻤﻰﺩﺍﺩﻨﺩ‪ ،‬ﺒﻠﻜﻪ ﺒﺎ ﻨﻤﺎﺩﻫﺎ ﻨﺸﺎﻥ‬
‫ﻤﻰﺩﺍﺩﻨﺩ ‪ .‬ﺸﺎﻴﺩ ﺒﻪ ﺍﻴﻥ ﺨﺎﻁﺭ ﻜﻪ ﺍﻴﻥ ﺸﻤﺎﻴلﻨﮕﺎﺭﻯ ﺘﺎ ﭙﻴﺵ ﺍﺯ ﻨﻔﻭﺫ ﻴﻭﻨﺎﻥ‪ ،‬ﻤﺨﺼﻭﺹ ﭙﺭﺴﺘﺵ ﺨﺩﺍﻴﺎﻥ ﻓﺭﻭﺩﺴﺕﺒﻭﺩ ‪.‬‬
‫ﺒﻌﺩﻫﺎ ﻤﻴﺭﺍﺙ ﻫﻨﺭﻯ ﻏﻨﻰ ﮔﻭﻨﻪﻫﺎﻯ ﺸﻤﺎﻴلﻨﮕﺎﺭﻯ ﺘﻭﺴﻌﻪ ﻴﺎﻓﺕ‪ ،‬ﻜﻪ ﺒﻴﺎﻨﮕﺭ ﺒﺭﺨﻰ ﺁﺭﻤﺎﻥﻫﺎﻯ ﻤﻌﻨﻭﻯ ﻤﺤﻭﺭﻯ ﺩﺭ ﺸﻜل‬
‫ﺒﺼﺭﻯ ﺍﺴﺕ ]‪[ . 15 :1 -82 ;11‬‬

‫ﻤﻬﺎﻴﺎﻨﻪﻯ ﺍﻭﻟﻴﻪ; ﻫﻤﻪ ﺍﺸﻜﺎل ﻤﺘﺎﺨﺭ ﺁﻴﻴﻥ ﺒﻭﺩﺍ ﻤﻴﺭﺍﺙﺒﺭ ﺨﻁﻭﻁ ﻜﻠﻰ ﺘﺤﻭﻻﺘﻰ ﻫﺴﺘﻨﺩ ﻜﻪ ﺘﺎ ﺍﻴﻨﺠﺎ ﺒﺭﺸﻤﺭﺩﻴﻡ‪ ،‬ﺍﻤﺎ ﺩﺭ ﺍﻴﻥ‬
‫ﻤﻴﺎﻥ ﻨﻭﻋﻰ ﺁﻴﻴﻥ ﺒﻭﺩﺍﻯ ﺠﺩﻴﺩ ﺴﺭﺒﺭﺁﻭﺭﺩ ﻭ ﺩﺭ ﻤﺴﻴﺭﻯ ﻤﺘﻔﺎﻭﺕ ﺭﺸﺩ ﻜﺭﺩ‪ ،‬ﻭ ﺩﺭ ﺁﻏﺎﺯ ﭽﻴﺯﻯ ﺠﺯ ﺘﻼﻗﻰ ﮔﺭﺍﻴﺵﻫﺎﻯ‬
‫ﻤﻭﺠﻭﺩ ﻨﺒﻭﺩ ‪ .‬ﺒﻌﻀﻰ ﻤﺤﻘﻘﺎﻥ ﺍﻴﻥ ﻤﺴﻴﺭ ﺠﺩﻴﺩ ﺭﺍ‪ ،‬ﻜﻪ ﻤﻌﻤﻭﻻ ﺍﺸﺎﺭﻩ ﺍﺴﺕﺒﻪ ﻤﻬﺎﻴﺎﻨﻪ‪ ،‬ﻴﻙ ﺤﺭﻜﺕﺒﺴﻴﺎﺭ ﺍﻓﺭﺍﻁﻰ‬
‫ﻤﻰﺩﺍﻨﻨﺩ‪ ،‬ﺍﻤﺎ ﺍﻴﻥ ﺘﻠﻘﻰ ﺒﻪ ﻫﻴﭻ ﺭﻭﻯ ﺩﺭﺴﺕ ﻨﻴﺴﺕ ‪ .‬ﺒﻪ ﻫﺭ ﺤﺎل ﺍﮔﺭ ﻫﻡ ﺩﺭﺴﺕﺒﺎﺸﺩ‪ ،‬ﻓﻘﻁ ﺩﺭﺒﺎﺭﻩ ﺁﻴﻴﻥ ﺒﻭﺩﺍﻯ ﻤﻬﺎﻴﺎﻨﻪ‬
‫ﻤﺘﺎﺨﺭ ﻭ ﻜﺎﻤﻼ ﺘﺤﻭلﻴﺎﻓﺘﻪ ﺍﺴﺕ ‪ .‬ﺁﺜﺎﺭ ﻤﻬﺎﻴﺎﻨﻪﻯ ﺍﻭﻟﻴﻪ ﺩﺭ ﻁﻭل ﭽﻨﺩ ﻗﺭﻥ ﺒﺴﻁ ﻴﺎﻓﺕ‪ ،‬ﻭ ﺩﺭ ﺁﻏﺎﺯ ﻓﺭﻕ ﺯﻴﺎﺩﻯ ﺒﺎ ﺍﺸﻜﺎل‬
‫ﺁﻴﻴﻥ ﺒﻭﺩﺍﻯ ﺍﻭﻟﻴﻪ ﻨﺩﺍﺸﺕ ﻭ ﺼﺭﻓﺎ ﮔﺎﻤﻰ ﺩﻴﮕﺭ ﺩﺭ ﻫﻤﻴﻥ ﺨﻁ ﻜﻠﻰ ﺘﻭﺴﻌﻪ ﺒﻭﺩ ‪ .‬ﺍﺯ ﺁﻨﺠﺎ ﻜﻪ ﻤﻬﺎﻴﺎﻨﻰﻫﺎﻯ ﺍﻭﻟﻴﻪ ﺍﺸﻜﺎل‬
‫ﻨﻬﺎﺩﻯ ﺭﺍ ﺘﻐﻴﻴﺭ ﻨﺩﺍﺩﻨﺩ‪ ،‬ﻫﻡ ﺴﻨﮕﻪ ﻭ ﻫﻡ ﺒﻭﺩﺍﻴﻴﺎﻥ ﻏﻴﺭ ﺭﻫﺭﻭ ﺘﻘﺭﻴﺒﺎ ﺒﻪ ﺁﺩﺍﺏ ﮔﺫﺸﺘﻪ ﻋﻤل ﻤﻰﻜﺭﺩﻨﺩ ‪ .‬ﺒﺨﺵ ﺍﻋﻅﻡ ﺍﻴﻥ‬
‫ﺘﻐﻴﻴﺭ‪ ،‬ﻤﺩﺕﻫﺎ ﺒﻌﺩ ﺍﺘﻔﺎﻕ ﺍﻓﺘﺎﺩ‪ ،‬ﻜﻪ ﺒﻪ ﺸﻜل ﺒﺨﺸﻰ ﺍﺯ ﮔﺭﺍﻴﺵﻫﺎﻯ ﻋﻤﻭﻤﻰ ﺒﺭ ﻜل ﺁﻴﻴﻥ ﺒﻭﺩﺍﻯ ﻫﻨﺩﻯ ﺘﺎﺜﻴﺭ ﻨﻬﺎﺩ ‪ .‬ﺘﺎ‬
‫ﻗﺭﻥ ﺩﻭﺍﺯﺩﻫﻡ‪ ،‬ﺩﺴﺕ ﻜﻡ‪ ،‬ﻤﺭﺍﻜﺯ ﻤﻬﻡ ﺁﻴﻴﻥ ﺒﻭﺩﺍﻯ ﻤﻬﺎﻴﺎﻨﻪ‪ ،‬ﺠﺎﻴﮕﺎﻩ ﻤﻜﺘﺏﻫﺎﻯ ﭙﻴﺭﻭ ﺴﻨﺕﻫﺎﻯ ﻜﻬﻥﺘﺭ ﻨﻴﺯ ﺒﻭﺩ ‪ .‬ﺒﺎ ﺘﻭﺠﻪ‬
‫ﺒﻪ ﺠﻬﺕ ﻨﺴﺒﺘﺎ ﻋﻤلﮔﺭﺍﻴﺎﻨﻪ ﺁﻴﻴﻥ ﺒﻭﺩﺍ‪ ،‬ﺠﺎﻯ ﺘﻌﺠﺏ ﻨﻴﺴﺕ ﻜﻪ ﺒﺴﻴﺎﺭﻯ ﺍﺯ ﺭﻫﺭﻭﺍﻥ‪ ،‬ﮔﻭﻴﺎ ﻫﺭﺩﻭ ﺭﺍ ﻤﻰﺁﻤﻭﺨﺘﻪ ﻭ ﺒﻪ‬
‫ﻫﺭﺩﻭ ﻋﻤل ﻤﻰﻜﺭﺩﻩﺍﻨﺩ ‪.‬‬

‫ﺩﺭﺤﻘﻴﻘﺕ‪ ،‬ﻓﺎ ﺴﻴﺌﻥ )‪ ، (44‬ﺯﺍﺌﺭ ﭽﻴﻨﻰ‪ ،‬ﺩﺭ ﺁﻏﺎﺯ ﻗﺭﻥ ﭙﻨﺠﻡ ﻤﻴﻼﺩﻯ ﻴﻙ ﻤﻬﺎﻴﺎﻨﻪ ﻤﻨﺤﺼﺭ ﺭﺍ ﻨﻴﺎﻓﺘﻪ ﺒﻭﺩ ‪ .‬ﺍﻭ ﺩﻴﺭﻫﺎﻯ‬
‫ﺴﺭﺍﺴﺭ ﻫﻨﺩ ﺭﺍ ﺒﺎ ﺭﻫﺭﻭﺍﻨﻰ ﻭﺼﻑ ﻤﻰﻜﻨﺩ ﻜﻪ ﻴﺎ ﻓﻘﻁ ﺩﺭﺤﺎل ﺁﻤﻭﺯﺵ ﺸﻜل ﻗﺩﻴﻤﻰﺘﺭ ﺁﻴﻴﻥ ﺒﻭﺩﺍ ﺒﻭﺩﻨﺩ ﻭ ﻴﺎ ﺍﺸﻜﺎل ﻗﺩﻴﻡ ﻭ‬
‫ﺠﺩﻴﺩ ﺭﺍ ﺒﺎ ﻫﻡ ﻤﻰﺁﻤﻭﺨﺘﻨﺩ ‪ .‬ﺘﻨﻬﺎ ﺩﺭ ﭙﺎﻴﺘﺨﺕ‪ ،‬ﻴﻌﻨﻰ ﭙﺎﺘﺎﻟﻰﭙﻭﺘﺭﻩ )‪) (45‬ﭙﺘﻨﻪ )‪ (46‬ﻜﻨﻭﻨﻰ(‪ ،‬ﻤﺩﺍﺭﺱﻋﺎﻟﻰ ﻜﺎﻤﻼ ﻤﺠﺯﺍﻴﻰ ﺭﺍ‬
‫ﻜﻪ ﺸﺎﻩ ﺒﺭﺍﻯ ﺍﻴﻥ ﺩﻭ ﺘﺎﺴﻴﺱ ﻜﺭﺩﻩ ﺒﻭﺩ‪ ،‬ﻴﺎﻓﺘﻪ ﺒﻭﺩ ‪ .‬ﺍﻴﻥ ﻤﺩﺍﺭﺱ ﻗﺎﻋﺩﺘﺎ ﺒﺎﻴﺩ ﭽﻴﺯﻯ ﺸﺒﻴﻪ ﺒﻪ ﺩﺍﻨﺸﮕﺎﻩﻫﺎ ﺒﻭﺩﻩ ﺒﺎﺸﺩ‬
‫]‪[ . 18 :20 -33‬‬

‫ﺠﺎﻴﮕﺎﻩ ﻤﻬﺎﻴﺎﻨﻪ‬
‫ﺠﻭﻫﺭ ﻤﻬﺎﻴﺎﻨﻪ; ﭙﺱ ﻤﺤﺘﻭﺍﻯ ﺍﻴﻥ ﺤﺭﻜﺕ ﺠﺩﻴﺩ ﭽﻪ ﺒﻭﺩ؟ ﺴﻪ ﮔﺭﺍﻴﺵ ﺍﺼﻠﻰ ﺭﺍ ﻤﻰﺘﻭﺍﻥ ﺒﺎﺯﺸﻨﺎﺨﺕ‪) :‬ﻴﻜﻡ( ﻗﺒﻭل ﻜﺎﻤل ﻴﻙ‬
‫ﺁﺭﻤﺎﻥ ﭙﻬﻠﻭﺍﻨﻰ; )ﺩﻭﻡ( ﻴﻙ ﺠﻬﺎﻥﺸﻨﺎﺴﻰ ﺠﺩﻴﺩ ﺸﺩﻴﺩﺍ ﺒﺴﺘﻪ ﺒﻪ ﺍﻋﻤﺎل ﺘﺠﺴﻡ; ﻭ )ﺴﻪ ﺩﻴﮕﺭ( ﺘﻌﺒﻴﺭ ﻓﻠﺴﻔﻰ ﺠﺩﻴﺩﻯ ﻜﻪ ﺒﺭ‬
‫ﺒﻨﻴﺎﺩ ﺘﺠﺭﺒﻪ »ﺘﻬﻴﺕ« ﺩﺭ ﺩﻴﺎﻨﻪﻯ ﺒﻴﻨﺵ ﻨﻬﺎﺩﻩ ﺸﺩﻩ ﺒﻭﺩ ‪ .‬ﺁﺭﻤﺎﻥ ﺤﻤﺎﺴﻰ ﺭﺍﻩ ﺒﻭﺩﺍﺴﻑ ﭽﻴﺯ ﺠﺩﻴﺩﻯ ﻨﺒﻭﺩ ‪ .‬ﺁﻥ ﭽﻪ ﺠﺩﻴﺩ‬
‫ﺒﻭﺩ‪ ،‬ﺍﻴﻥ ﺍﺩﻋﺎﻯ ﺁﺸﻜﺎﺭ ﻴﺎ ﻀﻤﻨﻰ ﺒﻭﺩ ﻜﻪ ﻫﻤﻪ ﻤﻰﺘﻭﺍﻨﻨﺩ ﺴﺎﻟﻙ ﺍﻴﻥ ﺭﺍﻩ ﺒﺎﺸﻨﺩ ‪ .‬ﺍﻴﻨﻙ ﺭﻭﺸﻥﺸﺩﮔﻰ ﺒﻰﻭﺍﺴﻁﻪ ﺸﺨﺹ‬
‫)ﺍﺭﻫﺘﻰ( ﺭﺍ ﻤﻘﺼﺩﻯ ﻨﺎﺯلﺘﺭ ﻤﻰﺩﻴﺩﻨﺩ ‪ .‬ﻤﻬﺭ ﺒﺯﺭﮒ ﺭﺍ ﺒﺭ ﻜﻨﺵ ﻨﻭﻉﺩﻭﺴﺘﺎﻨﻪ ﺯﺩﻨﺩ ﻜﻪ ﺨﻭﺩ ﺒﺭ ﺒﻨﻴﺎﺩ »ﺩﺴﺘﺎﻭﻴﺯﻯ ﺨﻭﺏ«‬
‫ﻭ ﻤﻬﺭ ﻭ ﻫﻤﺩﺭﺩﻯ ﻨﻬﺎﺩﻩ ﺸﺩﻩ ﺒﻭﺩ ‪ .‬ﺍﻴﻥ ﻨﻴﺯ ﺠﺩﻴﺩ ﻨﺒﻭﺩ‪ ،‬ﺍﻤﺎ ﺩﺭ ﺁﻥ ﻫﻨﮕﺎﻡ ﺒﻴﺵ ﺍﺯ ﭙﻴﺵ ﺒﺭ ﺁﻥ ﺘﺎﻜﻴﺩ ﻤﻰﺸﺩ ‪.‬‬

‫ﺯﻤﻴﻨﻪ ﺠﻬﺎﻥﺸﻨﺎﺴﻰ ﺁﻴﻴﻥ ﺒﻭﺩﺍﻯ ﻜﻬﻥ ﺍﺯ ﺩﻴﺩ ﻜﻠﻰ‪ ،‬ﻫﻤﺎﻥ ﺠﻬﺎﻥﺸﻨﺎﺴﻰ ﺩﻴﻥ ﻫﻨﺩﻯ ﺒﻭﺩ‪ ،‬ﺍﻤﺎ ﺒﺭﺍﻯ ﺁﻥﻜﻪ ﺒﺎ »ﻨﻘﺸﻪ«‬
‫ﺩﻴﺎﻨﻪﻯ ﺒﻭﺩﺍﻴﻰ ﻫﻤﺎﻫﻨﮓ ﺸﻭﺩ ﺁﻥ ﺭﺍ ﺘﻐﻴﻴﺭ ﺩﺍﺩﻩ‪ ،‬ﺘﻌﺩﻴل ﻜﺭﺩﻨﺩ ‪ .‬ﺍﻋﻤﺎل ﺩﻴﺎﻨﻪ ﺸﺎﻤل ﻴﺎﺩﺁﻭﺭﻯ ﺼﻔﺎﺕ ﺒﻭﺩﺍ ﻭ ﺍﻨﻭﺍﻉ‬
‫ﮔﻭﻨﺎﮔﻭﻥ ﺘﻤﺭﻴﻥ ﺘﺠﺴﻡ ﺒﻭﺩ ‪ .‬ﻤﻬﺎﻴﺎﻨﻪ ﺍﻴﻥ ﻋﻨﺎﺼﺭ ﺠﻬﺎﻥﺸﻨﺎﺨﺘﻰ ﻭ ﺩﻴﺎﻨﻪﺍﻯ ﻜﻬﻥﺘﺭ ﺭﺍ ﮔﺭﻓﺕ ﻭ ﺒﻪ ﺸﻴﻭﻩﺍﻯ ﺠﺩﻴﺩ ﺒﺎ ﻫﻡ‬
‫ﺘﻠﻔﻴﻕ ﻜﺭﺩ‪ ،‬ﺩﺭﻨﺘﻴﺠﻪ‪ ،‬ﺸﻜل ﺒﺴﻴﺎﺭ ﺨﺎﺼﻰ ﺍﺯ ﺁﻴﻴﻥ ﺒﻭﺩﺍ ﭙﺩﻴﺩ ﺁﻤﺩ ‪ .‬ﺨﺩﺍﻴﺎﻥ ﻜﻬﻥﺘﺭ ﻫﻨﺩﻯ ﻫﻤﭽﻭﻥ ﺒﺭﻫﻤﺎ )‪ (47‬ﻭ ﺍﻴﻨﺩﺭﻩ‬
‫)‪ (48‬ﺘﺤﺕﺸﻌﺎﻉ ﺸﺨﺼﻴﺕﻫﺎﻯ ﺠﺩﻴﺩ‪ ،‬ﻴﻌﻨﻰ ﺒﻭﺩﺍﻴﺎﻥ ﻭ ﺒﻭﺩﺍﺴﻔﺎﻥ ﺍﺯ ﻨﻅﺭ ﻤﻌﻨﻭﻯ‪ ،‬ﻜﻤﺎلﻴﺎﻓﺘﻪ‪ ،‬ﻗﺭﺍﺭ ﮔﺭﻓﺘﻨﺩ ‪ .‬ﻨﺎﻡﻫﺎ ﻭ ﻏﺎﻟﺏ‬
‫ﺼﻔﺎﺕ ﺍﻴﻨﺎﻥ ﺒﺭﮔﺭﻓﺘﻪ ﺍﺯ ﻭﺍﻜﻨﺵﻫﺎﻯ ﭙﺭﺴﺘﺸﻰ ﺍﻭﻟﻴﻪ ﺩﺭ ﻗﺒﺎل ﺒﻭﺩﺍ ﺒﻭﺩ ‪ .‬ﺁﻥﻫﺎ ﻤﻰﺘﻭﺍﻨﺴﺘﻨﺩ ﭙﻴﻭﻨﺩ ﺒﺴﻴﺎﺭ ﻨﺯﺩﻴﻙﺘﺭﻯ ﺒﺎ‬
‫ﻤﻌﻨﻭﻯﺘﺭﻴﻥ ﻭ ﻤﻤﺘﺎﺯﺘﺭﻴﻥ ﺁﻤﻭﺯﻩﻫﺎﻯ ﺒﻭﺩﺍﻴﻰ ﺩﺍﺸﺘﻪ ﺒﺎﺸﻨﺩ ﻭ ﺩﺍﺸﺘﻨﺩ ‪.‬‬

‫ﻓﻠﺴﻔﻪ ﺘﻬﻴﺕ ﺘﺤﻭﻟﻰ ﺍﺴﺕ ﺍﺯ ﻜﻬﻥﺘﺭﻴﻥ ﺩﻴﺎﻨﻪﻯ ﺒﻴﻨﺵ ﻭ ﺍﻨﺩﻴﺸﻪ ﻭﺍﺒﺴﺘﻪ ﺒﻪ ﺍﺒﻰﺩﻤﻪ ‪ .‬ﻫﺩﻑ ﻫﺭﺩﻭ ﺍﺯ ﻤﻴﺎﻥﺒﺭﺩﻥ‬
‫ﺩﻴﺩﮔﺎﻩﻫﺎﻯ ﺨﺸﻙ )ﺩﻴﺘﻰ )‪ ( (49‬ﻭ ﺍﺭﺍﻴﻪ ﻓﻬﻡ ﺘﺎﺯﻩﺘﺭﻯ ﺍﺯ ﺠﻬﺎﻥ ﺍﺴﺕ ‪ .‬ﻭﺠﻭﺩﻫﺎﻯ ﻨﻤﻭﺩﻴﻨﻰ ﭽﻭﻥ ﺩل ﭽﻴﺯﻯ ﺠﺯ‬
‫ﻤﺠﻤﻭﻋﻪﻫﺎﻴﻰ ﻤﺘﻐﻴﺭ ﺍﺯ ﺭﺨﺩﺍﺩﻫﺎﻯ ﻨﭙﺎﻴﻨﺩﻩ ﻨﻴﺴﺘﻨﺩ; ﺸﻬﻭﺩ ﻤﺴﺘﻘﻴﻡ ﺩل‪ ،‬ﺘﺠﺭﺒﻪ ﻜﺭﺩﻥ ﺘﻬﻴﺕ ﺍﺴﺕ ‪ .‬ﺍﺒﻰﺩﻤﻪ ﺘﺤﻠﻴلﻫﺎﻯ‬
‫ﻤﻔﺼل ﺍﻴﻥ ﺠﻬﺎﻥ ﻫﻤﻭﺍﺭﻩ ﻤﺘﻐﻴﺭ ﺭﺍ ﺒﺴﻁ ﺩﺍﺩ ‪ .‬ﻫﺩﻑ‪ ،‬ﺘﺠﺯﻴﻪ ﻭﺤﺩﺕ ﭙﺩﻴﺩﺍﺭﻯ ﭽﻴﺯﻫﺎ ﺒﻭﺩ ﻭ ﺩﺭﻨﺘﻴﺠﻪ‪ ،‬ﺁﺯﺍﺩﻯ ﺩل ﺍﺯ‬
‫ﺨﺸﻜﻰ ‪.‬‬

‫ﻤﻬﺎﻴﺎﻨﻰﻫﺎ ﺍﺤﺴﺎﺱ ﻜﺭﺩﻨﺩ ﻜﻪ ﺨﻭﺩ ﺒﺎ ﺍﻴﻥ ﺘﺤﻠﻴلﻫﺎ ﺯﻨﺩﺍﻨﻰ ﺸﺒﻴﻪ ﺒﻪ ﺯﻨﺩﺍﻥ ﭙﻴﺸﻴﻥ ﺴﺎﺨﺘﻪﺍﻨﺩ‪ :‬ﺒﺨﺵﻫﺎﻯ ﻫﺴﺘﻰﺴﺎﺯ ﺭﺍ‬
‫ﻭﺠﻭﺩﻫﺎﻯ ﭙﺎﻴﻨﺩﻩﺍﻯ ﻤﻰﺩﺍﻨﺴﺘﻨﺩ ﻭ ﺍﻴﻥ ﺩﻗﻴﻘﺎ ﺒﻪ ﺍﻨﺩﺍﺯﻩ ﺘﺼﻭﺭﺍﺕ ﻗﺩﻴﻤﻰﺘﺭ ﺩﺭﺒﺎﺭﻩ ﺭﻭﺡ ﻴﺎ ﺭﻭﺍﻥ ﻓﺭﻴﺒﻨﺩﻩ ﺒﻭﺩ ‪ .‬ﺍﻴﻨﺎﻥ ﺒﺭ‬
‫ﺘﻬﻴﺕ ﻜﺎﻤل ﻫﻤﻪ ﭙﺩﻴﺩﻩﻫﺎ ﺍﺯ ﺠﻤﻠﻪ ﻫﻤﻪ ﭙﻨﺞﺒﺨﺵ ﻭﺠﻭﺩ ﺘﺎﻜﻴﺩ ﻜﺭﺩﻨﺩ ‪ .‬ﻫﻴﭻ ﭽﻴﺯ ﻫﺴﺘﻰ ﻭﺍﻗﻌﻰ ﻨﺩﺍﺭﺩ‪ ،‬ﭽﻭﻥ ﻫﻴﭻ ﭽﻴﺯ‬
‫ﻫﺴﺘﻰ ﻤﺴﺘﻘﻠﻰ ﻨﺩﺍﺭﺩ ﻭ ﭽﻴﺯﻯ ﻜﻪ ﺒﻪ ﻫﺴﺘﻰ ﺒﻴﺎﻴﺩ‪ ،‬ﻨﭙﺎﻴﻨﺩﻩ ﺍﺴﺕ ‪ .‬ﺍﻴﻥ ﻨﻅﺭ‪ ،‬ﺒﺭﺨﺎﺴﺘﻪ ﺍﺯ ﻨﻭﻉ ﻨﮕﺭﺵ ﺍﻴﻨﺎﻥ ﺍﺴﺕ‪ ،‬ﻨﻪ‬
‫ﺍﺯ ﻫﻴﭻﺍﻨﮕﺎﺭﻯ ﻴﺎ ﺒﺩﺒﻴﻨﻰ; ﻫﻤﻴﻥ ﻨﭙﺎﻴﻨﺩﮔﻰ ﺍﺴﺕ ﻜﻪ ﺭﻫﺎﻴﻰ ﺭﺍ ﻤﻤﻜﻥ ﻤﻰﻜﻨﺩ ‪ .‬ﺩﺭﺤﻘﻴﻘﺕ‪ ،‬ﺭﻫﺎﻴﻰ ﺩﻗﻴﻘﺎ ﺒﺴﺘﻪ ﺒﻪ ﺸﻨﺎﺨﺕ‬
‫ﺍﻴﻥ ﺘﻬﻴﺕ ﺍﺴﺕ ‪ .‬ﺍﻴﻥ ﺭﻫﺎﻴﻰ ﻓﺭﺍﺭ ﺒﻪ ﺠﺎﻴﻰ ﺩﻴﮕﺭ ﻨﻴﺴﺕ ﻭ ﺒﻪ ﺒﻴﺎﻥ ﺩﻗﻴﻕﺘﺭ‪ ،‬ﻓﻬﻤﻰ ﺘﺒﺩل ﻴﺎﻓﺘﻪ ﺍﺯ ﺨﻭﺩ ﺍﻴﻥ ﺠﻬﺎﻥ ﺍﺴﺕ‬
‫‪.‬‬

‫ﺘﻌﺎﺩل ﭙﻭﻴﺎ; ﺍﻴﻥ ﺴﻪ ﮔﺭﺍﻴﺵ‪ ،‬ﺍﺯ ﺴﻪ ﺠﻨﺒﻪ ﻤﺘﻔﺎﻭﺕ ﺴﻨﺕ ﻜﻬﻥﺘﺭ ﺴﺭﭽﺸﻤﻪ ﻤﻰﮔﻴﺭﻨﺩ; ﺴﻨﺘﻰ ﻜﻪ ﺩﺭ ﺁﻥ ﺍﻴﻥ ﺴﻪ ﮔﺭﺍﻴﺵ‬
‫ﺍﺠﺯﺍﻯ ﻴﻙ ﻜل ﭙﻭﻴﺎ ﺒﻪ ﺸﻤﺎﺭ ﻤﻰﺭﻓﺘﻨﺩ ‪ .‬ﺍﻴﻥ ﺴﻪ ﮔﺭﺍﻴﺵ ﻨﻴﺯ ﺩﺭ ﻤﻬﺎﻴﺎﻨﻪ ﺒﻪﮔﻭﻨﻪﺍﻯ ﺍﺴﺘﺎﺩﺍﻨﻪ ﺩﺭ ﻫﻡ ﺘﻨﻴﺩﻩﺍﻨﺩ ‪ .‬ﺁﺭﻤﺎﻥ‬
‫ﭙﻬﻠﻭﺍﻨﻰ ﺭﺍﻩ ﺒﻭﺩﺍﺴﻑ ﺒﺎ ﺘﻌﻬﺩ ﻭ ﻋﺯﻡ ﺭﺴﻴﺩﻥ ﺒﻪ ﺒﻭﺩﺍﮔﻰ ﺁﻏﺎﺯ ﻤﻰﺸﻭﺩ ‪ .‬ﭽﻨﻴﻥ ﻗﺼﺩﻯ ﺭﺍ ﻴﻙ ﺘﻭﺍﻨﺎﻴﻰ ﻤﻌﻨﻭﻯ ﻭ‬
‫ﻜﺭﻤﻪﺍﻯ )‪ (50‬ﻋﻅﻴﻡ ﻤﻰﺩﺍﻨﻨﺩ ﻜﻪ ﺒﺎﺭﺁﻭﺭ ﺜﻤﺭﺍﺕ ﺒﻰﺸﻤﺎﺭﻯ ﺍﺴﺕ ‪ .‬ﺍﺯ ﺍﻴﻥﺭﻭ‪ ،‬ﺒﺎﻴﺩ ﻋﺎﻟﻡ ﺒﻬﺸﺕﻫﺎﻯ ﺸﮕﻔﺕﺍﻨﮕﻴﺯ ﻭ‬
‫ﻤﻭﺠﻭﺩﺍﺕ ﻤﻌﻨﻭﻯ ﻫﻴﺒﺕﺍﻨﮕﻴﺯ ﺭﺍ ﻤﺠﺴﻡ ﻜﺭﺩ ‪ .‬ﺍﺯ ﺁﻥ ﺴﺭ ﻜﻪ ﻨﮕﺎﻩ ﻜﻨﻴﻡ‪ ،‬ﭽﻨﻴﻥ ﺘﺎﻴﺞﺸﮕﻔﺕﺍﻨﮕﻴﺯﻯ ﻓﻘﻁ ﻤﻰﺘﻭﺍﻨﺩ‬
‫ﻗﻭﺍﻡﺒﺨﺵ ﺭﺍﻩ ﺒﻭﺩﺍﺴﻑ ﺒﺎﺸﺩ ‪ .‬ﺒﺭﺍﻯ ﭙﻴﻤﻭﺩﻥ ﺍﻴﻥ ﺭﺍﻩ ﺒﺎﻴﺩ ﺒﻪ ﻜﻤﺎﻻﺘﻰ ﺩﺴﺕﻴﺎﻓﺕ‪ ،‬ﻜﻪ ﺁﺨﺭﻴﻥ ﻭ ﺒﺯﺭﮒﺘﺭﻴﻥ ﺁﻥﻫﺎ ﻜﻤﺎل‬
‫ﻓﺭﺯﺍﻨﮕﻰ ﺍﺴﺕ ‪ .‬ﺁﻥ ﻜﻤﺎل ﻓﺭﺯﺍﻨﮕﻰ ﭽﻴﺯﻯ ﻨﻴﺴﺕ‪ ،‬ﺠﺯ ﺸﻨﺎﺨﺕ ﺘﻬﻴﺕ ‪.‬‬

‫ﻤﻴﺎﻥ ﻋﺎﻟﻡ ﺠﺫﺍﺏ ﺒﻴﻨﺵ ﻭ ﺸﻨﺎﺨﺕ ﺍﻟﻬﺎﻡﺒﺨﺵ‪ ،‬ﺍﻤﺎ ﺨﻨﺜﺎﻯ ﺘﻬﻴﺕ‪ ،‬ﻭﺠﻭﺩ ﻴﻙ ﻤﻜﻤل ﻻﺯﻡ ﺍﺴﺕ ‪ .‬ﻫﺭﻴﻙ ﺒﺭﺍﻯ ﻤﺘﻌﺎﺩلﻜﺭﺩﻥ‬
‫ﺩﻴﮕﺭﻯ ﻻﺯﻡ ﺍﺴﺕ ‪ .‬ﺒﻰﻋﺸﻕ ﻭ ﺒﻴﻨﺵ‪ ،‬ﺘﻬﻴﺕﺴﺭﺩ ﻭ ﺨﺸﻙ ﺍﺴﺕ ‪ .‬ﺒﻰﻜﻤﺎل ﻓﺭﺯﺍﻨﮕﻰ ﭽﻨﻴﻥ ﺒﻴﻨﺵﻫﺎﻯ ﺸﮕﻔﺕﺍﻨﮕﻴﺯﻯ‪،‬‬
‫ﻓﻘﻁ ﻤﻰﺘﻭﺍﻨﺩ ﻓﺭﻴﺏ ﺒﺎﺸﺩ ‪ .‬ﺍﺯ ﺍﻴﻥﺭﻭ ﻤﻬﺎﻴﺎﻨﻪ ﺍﺯ ﻫﻤﺎﻥ ﺁﻏﺎﺯ ﺒﺭﺍﻯ ﺤﻔﻅ ﺍﻴﻥ ﺘﻠﻔﻴﻕ ﻤﺘﻌﺎﺩل ﻜﻪ ﺘﺎ ﺤﺩﻯ ﻭﻴﮊﮔﻰ ﺭﺍﻩ‬
‫ﻤﻌﻨﻭﻯ ﺒﻭﺩﺍﻴﻰ ﺍﺴﺕ‪ ،‬ﻜﻭﺸﻴﺩ ]‪[ . 4 :121 -40‬‬

‫ﻤﻬﺎﻴﺎﻨﻪ ﻭ ﻫﻴﻨﻪﻴﺎﻨﻪ; ﺍﻴﻥ ﻨﻬﻀﺕ ﺠﺩﻴﺩ ﺒﻪ ﺘﺩﺭﻴﺞ ﻨﻅﺎﻡﻤﻨﺩ ﺸﺩ ﻭ ﺩﻗﺕ ﻓﺯﻭﻨﻰ ﻴﺎﻓﺕ‪ ،‬ﺍﻤﺎ ﺸﺎﻴﺩ ﻗﺩﺭﻯ ﺘﺎﺯﮔﻰ ﻭ ﺒﻴﻨﺵ‬
‫ﺁﻏﺎﺯﻴﻥ ﺍﺯ ﺩﺴﺕ ﺭﻓﺕ ‪ .‬ﺍﻴﻥ ﻨﻬﻀﺕ ﺁﺭﺍﻡ ﺁﺭﺍﻡ ﻭ ﺒﻴﺵ ﺍﺯ ﭙﻴﺵ‪ ،‬ﺍﺯ ﺴﻨﺕ ﺁﻏﺎﺯﻴﻥ ﺩﻭﺭ ﺸﺩ ‪ .‬ﻓﺭﻕ ﺍﻴﻥ ﺩﻭ ﺩﺭ ﻤﻘﺼﺩﺸﺎﻥ‬
‫ﺒﻭﺩ ‪ .‬ﺒﻨﺎﺒﺭﺍﻴﻥ ﺒﻪ ﺒﻭﺩﻯﺴﺘﻭﻩ ﻴﺎﻨﻪ )‪ ، (51‬ﻴﻌﻨﻰ »ﮔﺭﺩﻭﻨﻪ ﺒﻭﺩﺍﺴﻔﺎﻥ« ﻭ ﺴﺭﻭﺍﻜﻪ ﻴﺎﻨﻪ )‪ ، (52‬ﻴﺎ »ﮔﺭﺩﻭﻨﻪ ﺸﺎﮔﺭﺩﺍﻥ«‬
‫ﻤﺸﻬﻭﺭ ﺸﺩﻨﺩ ‪ .‬ﺘﺎﻜﻴﺩ )ﭙﻴﺭﻭﺍﻥ( ﺒﺭ ﺒﺭﺘﺭﻯ ﮔﺭﺩﻭﻨﻪ ﺍﻭل ﺴﺒﺏ ﺸﺩ‪ ،‬ﻜﻪ ﻨﺎﻡﻫﺎﻯ ﻤﻬﺎﻴﺎﻨﻪ‪ ،‬ﻴﻌﻨﻰ »ﮔﺭﺩﻭﻨﻪ ﺒﺯﺭﮒ« ﻭ‬
‫ﻫﻴﻨﻪﻴﺎﻨﻪ‪ ،‬ﻴﻌﻨﻰ »ﮔﺭﺩﻭﻨﻪ ﻜﻭﭽﻙ« ﻴﺎ »ﺍﺭﺍﺒﻪ ﻨﺎﻗﺹ« ‪ ،‬ﺒﻴﺵ ﺍﺯ ﭙﻴﺵ ﺭﺍﻴﺞﺸﻭﺩ ‪ .‬ﻤﻌﺎﻨﻰ ﮔﻭﻨﺎﮔﻭﻥ ﺍﻴﻥ ﻨﺎﻡﻫﺎ ﺒﻴﺵ ﺍﺯ‬
‫ﺤﺩ‪ ،‬ﮔﻴﺞﻜﻨﻨﺩﻩ ﺍﺴﺕ ‪ .‬ﺩﺭ ﻜﺎﺭﺒﺭﺩ ﻤﺘﺎﺨﺭ‪ ،‬ﺒﻭﺩﺍﻴﻴﺎﻥ ﺸﺭﻗﻰ ﻭ ﺸﻤﺎﻟﻰ ﺍﻴﻥ ﺭﺍ ﻋﻤﺩﺘﺎ ﺒﻪ ﻤﻨﺯﻟﻪ ﺒﺭﺘﺭﻯ ﺴﻁﺢ ﻤﻌﻨﻭﻯ‬
‫ﺒﻪﺸﻤﺎﺭ ﻤﻰﺁﻭﺭﻨﺩ ‪ .‬ﻤﻬﺎﻴﺎﻨﻪ ﺩﺭ ﺴﻪ ﭽﻴﺯ ﺒﺭﺘﺭ ﺍﺴﺕ‪) :‬ﻴﻜﻡ( ﺍﻨﮕﻴﺯﻩ )ﻤﻬﺭ ﻭ ﻫﻤﺩﺭﺩﻯ ﺒﺯﺭﮒ( ; )ﺩﻭﻡ( ﻤﻘﺼﺩ )ﺒﻭﺩﺍﮔﻰ( ;‬
‫ﻭ )ﺴﻪ ﺩﻴﮕﺭ( ﺴﻁﺢ ﻓﻬﻡ )ﺸﻨﺎﺨﺕ ﻭﺍﻻﺘﺭ ‪ (.‬ﭽﻨﻴﻥ ﺁﻤﻭﺯﻩﻫﺎﻴﻰ ﻤﻌﺭﻑ ﺴﻁﺢ ﻋﻤﻴﻕﺘﺭ ﭙﻴﺎﻡ ﺒﻭﺩﺍ ﺍﺴﺕ ‪ .‬ﺒﻪ ﻫﻤﺎﻥ ﻨﺴﺒﺕ‪،‬‬
‫ﻫﻴﻨﻪﻴﺎﻨﻪ ﺭﺍ ﺨﻭﺩﺨﻭﺍﻩ ﺩﺭ ﺍﻨﮕﻴﺯﻩ‪ ،‬ﻓﺭﻭﺘﺭ ﺩﺭ ﻤﻘﺼﺩ )ﺍﺭﻫﺘﻰ( ﻭ ﺴﻁﺤﻰﻨﮕﺭ ﻤﻰﺩﺍﻨﻨﺩ ‪.‬‬

‫ﺍﻏﻠﺏ ﻨﻴﺯ ﺒﻪ ﺼﻭﺭﺘﻰ ﻨﺴﻨﺠﻴﺩﻩ ﺍﻴﻥ ﺘﻤﺎﻴﺯﻫﺎ ﺭﺍ ﺒﻪ ﺁﻴﻴﻥ ﺒﻭﺩﺍﻯ ﺁﻏﺎﺯﻴﻥ ﻴﺎ ﺁﻴﻴﻥ ﺒﻭﺩﺍﻯ ﺠﻨﻭﺒﻰ ﻨﺴﺒﺕ ﺩﺍﺩﻩﺍﻨﺩ ‪ .‬ﺩﺭ ﻫﺭ ﺩﻭ‬
‫ﻤﻭﺭﺩ ﺍﺸﻜﺎﻻﺘﻰ ( ﺒﺭﺍﻯ ﺩﻴﮕﺭﺍﻥ ﺍﺭﺯﺵ ﺯﻴﺎﺩﻯ ﻗﺎﻴل ﺍﺴﺕ ﻭ ﻫﺭﮔﺯ ﺍﺭﻫﺕ )‪ (54‬ﺭﺍ ﺨﻭﺩﺨﻭﺍﻩ ﻨﻤﻰﺩﺍﻨﺩ ‪ .‬ﺒﻪ ﺒﻴﺎﻥ ﺩﻗﻴﻕﺘﺭ‪،‬‬
‫ﺍﺭﻫﺕ »ﺒﺭﺍﻯ ﻨﻴﻜﺒﺨﺘﻰ ﻭ ﺴﻭﺩ ﻜل ﺠﻬﺎﻥ ﮔﺎﻡ ﻤﻰﺯﻨﺩ« ‪ .‬ﻫﻡ ﺩﺭ ﺁﻴﻴﻥ ﺒﻭﺩﺍﻯ ﺁﻏﺎﺯﻴﻥ ﻭ ﻫﻡ ﺩﺭ ﺁﻴﻴﻥ ﺒﻭﺩﺍﻯ ﺠﻨﻭﺒﻰ ﺒﻌﺩﻯ‪،‬‬
‫ﻤﻬﺭ ﻭ ﻫﻤﺩﺭﺩﻯ ﺭﺍ )ﺒﻪ ﺩﻟﻴل ﺴﻭﺩﻯ ﻜﻪ ﺒﺭﺍﻯ ﺨﻭﺩ ﻭ ﺩﻴﮕﺭﺍﻥ ﺩﺍﺭﺩ( ﺒﺯﺭﮒ ﻤﻰﺸﻤﺎﺭﻨﺩ; ﺒﻨﺎﺒﺭﺍﻴﻥ ﻫﻤﻪ ﺸﺎﺨﻪﻫﺎﻯ ﺒﻌﺩﻯ‬
‫ﺁﻴﻴﻥ ﺒﻭﺩﺍ ﺒﻨﺎﺒﺭ ﺴﻨﺕ‪ ،‬ﻤﺸﺭﻭﻋﻴﺕ ﺭﺍﻩ ﺒﻭﺩﺍﺴﻑ ﻭ ﻤﻘﺼﺩ ﺒﻭﺩﺍﮔﻰ ﺁﻥ ﺭﺍ ﺘﺼﺩﻴﻕ ﻜﺭﺩﻩﺍﻨﺩ ‪ .‬ﺩﺭ ﻭﺍﻗﻊ‪ ،‬ﺒﻌﻀﻰ ﺍﺯ ﺒﻭﺩﺍﻴﻴﺎﻥ‬
‫ﺠﻨﻭﺒﻰ ﺸﻭﻕ ﺭﺴﻴﺩﻥ ﺒﻪ ﻜﻤﺎﻻﺕ ﺒﻭﺩﺍﺴﻑ ﺭﺍ ﺩﺍﺭﻨﺩ‪ ،‬ﺍﻤﺎ ﺍﻴﻨﺎﻥ ﺁﻥ ﺭﺍ ﻤﻨﺎﺴﺏ ﻫﻤﻪ ﻨﻤﻰﺩﺍﻨﻨﺩ ﻭ ﻤﺭﺠﻌﻴﺕ ﺁﺜﺎﺭ ﻤﻬﺎﻴﺎﻨﻪ ﺭﺍ‬
‫ﺘﺼﺩﻴﻕ ﻨﻤﻰﻜﻨﻨﺩ ‪ .‬ﺩﺭﺤﻘﻴﻘﺕ‪ ،‬ﺒﺴﻴﺎﺭﻯ ﺍﺯ ﺒﻭﺩﺍﻴﻴﺎﻥ ﺠﻨﻭﺒﻰ ﺍﻴﻤﺎﻥ ﺯﻴﺎﺩﻯ ﺒﻪ ﮊﺭﻑﻨﮕﺭﻯ ﺁﻤﻭﺯﮔﺎﺭﺍﻥﺸﺎﻥ ﺩﺍﺭﻨﺩ ﻭ ﻤﻁﻤﺌﻨﺎ‬
‫ﺍﺩﻋﺎﻯ ﺒﺭﺘﺭﻯ ﻤﻬﺎﻴﺎﻨﻪ ﺭﺍ ﻗﺒﻭل ﻨﺩﺍﺭﻨﺩ ‪.‬‬

‫ﺴﻨﺕ ﺠﻨﻭﺒﻰ ﻤﺘﺎﺨﺭ‪ ،‬ﺴﻨﺕﻴﻜﭙﺎﺭﭽﻪﺍﻯ ﻨﻴﺴﺕ ‪ .‬ﺍﻴﻥ ﺴﻨﺕ ﻋﻼﻭﻩ ﺒﺭ ﺴﻨﺕﻫﺎﻯ ﮔﻭﻨﺎﮔﻭﻥ ﻜﻬﻥﺘﺭﻴﻥ ﺩﻭﺭﻩﻫﺎﻯ ﺒﻌﺩﻯ‪،‬‬
‫ﺤﺎﻭﻯ ﻋﻨﺎﺼﺭ ﻤﻬﻤﻰ ﺍﺴﺕ ﻜﻪ ﻫﻡ ﺘﺎﺜﻴﺭ ﺍﺯ ﻤﻬﺎﻴﺎﻨﻪ ﺭﺍ ﻨﺸﺎﻥ ﻤﻰﺩﻫﺩ ﻭ ﻫﻡ ﻭﺍﻜﻨﺵ ﻋﻠﻴﻪ ﺁﻥ ﺭﺍ ‪ .‬ﻋﻼﻭﻩ ﺒﺭ ﺍﻴﻥ‪ ،‬ﻫﻤﻪ‬
‫ﺍﺸﻜﺎل ﺍﻤﺭﻭﺯﻯ ﺁﻴﻴﻥ ﺒﻭﺩﺍ ﺩﺭ ﺍﺭﺯﻴﺎﺒﻰ ﺍﺯ ﮔﺫﺸﺘﻪ )ﻭ ﺍﺯ ﻫﻡﻜﻴﺸﺎﻥ ﺩﻭﺭﺘﺭﺸﺎﻥ( ﺍﺯ ﺩﺍﻨﺵ ﺘﺎﺭﻴﺨﻰ ﻏﺭﺒﻰ ﺘﺎﺜﻴﺭ ﭙﺫﻴﺭﻓﺘﻪﺍﻨﺩ‬
‫‪ .‬ﻤﺘﺎﺴﻔﺎﻨﻪ ﺍﺯ ﺍﻴﻥ ﺘﺎﺜﻴﺭﭙﺫﻴﺭﻯ‪ ،‬ﻤﺴﺎﻴل ﻭ ﻗﻀﺎﻭﺕﻫﺎﻯ ﺍﺭﺯﺸﻰ ﻨﺎﺩﺭﺴﺘﻰ ﭙﻴﺩﺍ ﺸﺩﻩ ﺍﺴﺕ ﻜﻪ ﺭﻴﺸﻪ ﺩﺭ ﺍﺨﺘﻼﻑ ﭙﺭﻭﺘﺴﺘﺎﻥ‬
‫‪ -‬ﻜﺎﺘﻭﻟﻴﻜﻰ ﺍﺭﻭﭙﺎﻴﻰ ﺩﺍﺸﺕ ‪ .‬ﺒﻪ ﺨﺼﻭﺹ ﺍﻴﻥ ﺭﺍ ﻤﻰﺘﻭﺍﻥ ﺍﺯ ﻴﻙﺴﻭ ﺩﺭ ﻨﮕﺭﺵ ﺒﻪ ﺍﻋﻤﺎل ﻋﺒﺎﺩﻯ‪ ،‬ﻤﻨﺎﺴﻜﻰ ﻭ ﺠﺎﺩﻭﻴﻰ‬
‫ﻭ ﺍﺯ ﺴﻭﻯ ﺩﻴﮕﺭ ﺩﺭ ﻨﮕﺭﺵ ﺒﻪ ﺩﻴﺭﻨﺸﻴﻨﻰ ﺩﻴﺩ ‪.‬‬

‫ﻀﺩﻴﺕ ﭙﺭﻭﺘﺴﺘﺎﻥ ﺴﻨﺘﻰ ﺒﻪ ﻁﻭﺭ ﻜﻠﻰ‪ ،‬ﻫﻡ ﺒﺎ ﺭﺴﻡ ﺒﻰﻫﻤﺴﺭﻯ ﻭ ﻫﻡ ﺒﻪ ﻁﻭﺭ ﺨﺎﺹ‪ ،‬ﺒﺎ ﻨﻬﺎﺩﻫﺎﻯ ﺩﻴﻨﻰ‪ ،‬ﺍﻏﻠﺏ ﻨﺎﺁﮔﺎﻫﺎﻨﻪ‪،‬‬
‫ﺍﺯ ﻨﻬﻀﺕﻫﺎﻴﻰ ﮔﺭﻓﺘﻪ ﺸﺩﻩ ﺍﺴﺕ ﻜﻪ ﺩﺭ ﻤﺤﻴﻁﻰ ﭙﺭﻭﺘﺴﺘﺎﻨﻰ ﺭﺸﺩ ﻜﺭﺩﻩﺍﻨﺩ‪ ،‬ﺍﺯ ﺠﻤﻠﻪ ﻤﺎﺭﻜﺴﻴﺴﻡ‪ ،‬ﻜﻤﻭﻨﻴﺴﻡ ﻭ ﺍﺸﻜﺎل‬
‫ﮔﻭﻨﺎﮔﻭﻥ ﺨﺭﺩﮔﺭﺍﻴﻰ ﻋﻠﻤﻰ ‪ .‬ﺩﺭﻨﺘﻴﺠﻪ‪ ،‬ﺍﻴﻥ ﻨﮕﺭﺵﻫﺎ ﺭﺍ ﺒﻪ ﺴﺎﺩﮔﻰ ﺒﺎ ﻨﮕﺭﺵﻫﺎﻯ ﺍﻤﺭﻭﺯﻯ ﻭ ﻨﻭﻴﻥ ﻴﻜﻰ ﮔﺭﻓﺘﻪﺍﻨﺩ ﻭ‬
‫ﺒﻌﻀﻰ ﺍﺯ ﮔﺭﻭﻩﻫﺎ ﻭ ﻨﻬﻀﺕﻫﺎﻯ ﺠﻬﺎﻥ ﺒﻭﺩﺍﻴﻰ ﺁﻥ ﺭﺍ ﭙﺫﻴﺭﻓﺘﻨﺩ ‪ .‬ﺍﻴﻥ ﺭﻭﻴﺩﺍﺩ ﺭﺍ ﺒﻴﺸﺘﺭ ﻤﻰﺘﻭﺍﻥ ﺩﺭ ﮔﺭﺍﻴﺵ ﺒﻪ ﻨﻭﮔﺭﺍﻴﻰ‬
‫ﺒﻭﺩﺍﻴﻰ ﺩﻴﺩ‪ ،‬ﻜﻪ ﺒﻪﺨﺼﻭﺹ ﺩﺭ ﮊﺍﭙﻥ ﻭ ﺩﺭ ﻤﻴﺎﻥ ﻁﺒﻘﻪ ﻤﺘﻭﺴﻁ ﻨﻭﭙﺎﻯ ﻜﺸﻭﺭﻫﺎﻯ ﺒﻭﺩﺍﻴﻰ ﺠﻨﻭﺒﻰ ﺸﺩﻴﺩ ﺒﻭﺩﻩ ﺍﺴﺕ ‪.‬‬

‫ﻏﺭﻭﺏ ﺁﻴﻴﻥ ﺒﻭﺩﺍﻯ ﺒﺎﺴﺘﺎﻥ‬

‫ﺍﻓﻭل ﺁﻴﻴﻥ ﺒﻭﺩﺍ ﺩﺭ ﻫﻨﺩ; ﺁﻴﻴﻥ ﺒﻭﺩﺍ ﻤﺩﺕ ﻤﺩﻴﺩﻯ ﺩﺭ ﻫﻨﺩ ﺸﻜﻭﻓﺎ ﺒﻭﺩ; ﻤﺴﻠﻤﺎ ﺒﻪ ﻫﻤﺎﻥ ﺍﻨﺩﺍﺯﻩ ﻜﻪ ﻤﺴﻴﺤﻴﺕ ﺩﺭ ﺍﻨﮕﻠﺴﺘﺎﻥ‪،‬‬
‫ﻴﺎ ﺍﺴﻼﻡ ﺩﺭ ﻫﺭ ﺠﺎﻯ ﺩﻴﮕﺭ ﺸﻜﻭﻓﺎ ﺒﻭﺩ ‪ .‬ﮔﺎﻫﻰ ﻁﺭﺤﻰ ﺭﺍ ﻤﻰﭙﺫﻴﺭﻴﻡ ﻜﻪ ﻤﻰﮔﻭﻴﺩ ﺁﻴﻴﻥ ﺒﻭﺩﺍ ﺩﺭ ﻗﺭﻭﻥ ﮔﺫﺸﺘﻪ ﻗﺒل ﺍﺯ‬
‫ﻤﻴﻼﺩ ﻴﺎ ﻗﺭﻭﻥ ﺍﻭﻟﻴﻪ ﻤﻴﻼﺩﻯ‪ ،‬ﺩﺭ ﺍﻭﺝ ﻗﺭﺍﺭ ﺩﺍﺸﺕ ﻭ ﺴﭙﺱ ﺘﺎ ﻏﺭﻭﺏ ﻜﺎﻤﻠﺵ ﺩﺭ ﻗﺭﻥ ﺩﻭﺍﺯﺩﻫﻡ ﺒﻰ ﻭﻗﻔﻪ ﺭﻭ ﺒﻪ ﺍﻓﻭل‬
‫ﻨﻬﺎﺩ ‪ .‬ﭽﻨﻴﻥ ﻁﺭﺤﻰ ﺒﺎﻴﺩ ﺨﻁﺎﺁﻤﻴﺯ ﺒﺎﺸﺩ ‪ .‬ﺩﺭﺤﻘﻴﻘﺕ‪ ،‬ﺍﺤﺘﻤﺎﻻ ﺴﺨﻥ ﺍﺯ ﺍﻭﺝ ﻭ ﺤﻀﻴﺽ‪ ،‬ﺴﺨﻨﻰ ﻤﺒﺎﻟﻐﻪﺁﻤﻴﺯ ﺍﺴﺕ ‪.‬‬
‫ﺍﺤﺘﻤﺎﻻ ﺁﻴﻴﻥ ﺒﻭﺩﺍ ﻫﻴﭻﮔﺎﻩ ﺤﺎﻜﻡ ﺒﺭ ﺴﺭﺯﻤﻴﻥ ﻫﻨﺩ ﻨﺒﻭﺩ ﻭ ﺤﻤﺎﻴﺕ ﺍﺯ ﺁﻥ ﻫﻤﻴﺸﻪ ﺠﺴﺘﻪﮔﺭﻴﺨﺘﻪ ﺒﻭﺩ ‪ .‬ﺒﻪ ﺍﺤﺘﻤﺎل ﺯﻴﺎﺩ ﺁﻴﻴﻥ‬
‫ﺒﻭﺩﺍ ﺩﺭ ﺒﻌﻀﻰ ﻤﻨﺎﻁﻕ ﻨﻔﻭﺫ ﺯﻴﺎﺩﻯ ﺩﺍﺸﺕ ﻭ ﺍﻴﻥ ﻨﻔﻭﺫ ﺩﺭ ﻤﻨﺎﻁﻕ ﺩﻴﮕﺭ ﻜﻤﺘﺭ ﺒﻭﺩ ‪ .‬ﻋﻼﻭﻩ ﺒﺭ ﺍﻴﻥ‪ ،‬ﻤﻭﻗﻌﻴﺕﺒﻌﻀﻰ ﺍﺯ‬
‫ﺍﻴﻥ ﻤﻨﺎﻁﻕ ﺩﺭ ﺯﻤﺎﻥﻫﺎﻯ ﻤﺨﺘﻠﻑ ﺒﻪ ﺸﺩﺕ ﺘﻐﻴﻴﺭ ﻤﻰﻜﺭﺩ ‪ .‬ﺒﻌﻀﻰ ﺨﺎﻨﺩﺍﻥﻫﺎ ﺒﻪ ﺸﺩﺕ ﺤﺎﻤﻰ ﺁﻴﻴﻥ ﺒﻭﺩﺍ ﺒﻭﺩﻨﺩ; ﺩﻴﮕﺭﺍﻥ‬
‫ﻜﻤﺘﺭ ‪ .‬ﺍﻴﻥ ﻨﻴﺯ ﺒﺎ ﮔﺫﺸﺕ ﺯﻤﺎﻥ ﺘﻐﻴﻴﺭ ﻤﻰﻜﺭﺩ ‪ .‬ﺍﺴﻨﺎﺩ ﺒﺎﺴﺘﺎﻥﺸﻨﺎﺴﻰ ﻋﻤﺩﺘﺎ ﺍﻁﻼﻋﺎﺕ ﻤﺭﺒﻭﻁ ﺒﻪ ﺍﻴﻥ ﺠﻨﺒﻪﻫﺎ ﺭﺍ ﺒﻪ ﺸﻜل‬
‫ﺒﻨﺎﻫﺎﻯ ﺘﺎﺭﻴﺨﻰ ﺒﻭﺩﺍﻴﻰ ﻨﺸﺎﻥ ﻤﻰﺩﻫﺩ‪ ،‬ﻴﻌﻨﻰ ﺍﻁﻼﻋﺎﺘﻰ ﺩﺭﺒﺎﺭﻩ ﻤﻜﺎﻥﻫﺎ ﻭ ﺯﻤﺎﻥﻫﺎﻴﻰ ﻜﻪ ﻁﺒﻘﻪﻫﺎﻯ ﺜﺭﻭﺘﻤﻨﺩ ﺍﺯ ﺁﻴﻴﻥ ﺒﻭﺩﺍ‬
‫ﺤﻤﺎﻴﺕ ﻤﻰﻜﺭﺩﻨﺩ ‪ .‬ﺭﻫﺭﻭﺍﻥ ﺴﻴﺎﺭ ﺨﺼﻠﺘﺎ ﺍﺯ ﺒﻘﺎﻴﺎﻯ ﺒﺎﺴﺘﺎﻥﺸﻨﺎﺴﻰ ﻭ ﺩﻴﺭﻫﺎﻯ ﻜﻭﭽﻙ ﭽﻭﺒﻰ‪ ،‬ﭽﻴﺯﻯ ﺍﺯ ﺨﻭﺩ ﺒﺎﻗﻰ‬
‫ﻨﻤﻰﮔﺫﺍﺸﺘﻨﺩ ‪ .‬ﺒﺎ ﺍﻴﻥ ﻫﻤﻪ‪ ،‬ﻭﺠﻭﺩ ﺍﻴﻥ ﺩﻴﺭﻫﺎ ﺒﺎﻴﺩ ﺍﻤﺭﻯ ﻋﺎﺩﻯ ﺒﻭﺩﻩ ﺒﺎﺸﺩ ‪.‬‬

‫ﺁﻥ ﻁﻭﺭ ﻜﻪ ﭙﻴﺩﺍﺴﺕ ﭙﺱ ﺍﺯ ﻭﻴﺭﺍﻨﻰ ﺒﺯﺭﮔﺘﺭﻴﻥ ﻤﺭﺍﻜﺯ ﺩﻴﺭﻯ ﻭ ﻜﺘﺎﺏﺨﺎﻨﻪﻫﺎﻯ ﺒﺯﺭﮒ‪ ،‬ﺁﻥﻫﺎ ﺩﺭ ﻫﻨﺩ ﺸﻤﺎﻟﻰ ﺒﺭ ﺩﺴﺕ‬
‫ﻤﺴﻠﻤﺎﻨﺎﻥ ﻤﻬﺎﺠﻡ‪ ،‬ﺩﺭ ﺍﻭﺍﺨﺭ ﻗﺭﻥ ﺩﻭﺍﺯﺩﻫﻡ‪ ،‬ﺁﻴﻴﻥ ﺒﻭﺩﺍ ﻫﻤﭽﻨﺎﻥ ﺭﻭﺍﺝ ﺩﺍﺸﺕ ‪ .‬ﺩﺭﺒﺎﺭﻩ ﺁﻴﻴﻥ ﺒﻭﺩﺍ ﭙﺱ ﺍﺯ ﺍﻴﻥ ﺘﺎﺭﻴﺦ ﻜﻤﺘﺭ‬
‫ﻤﻰﺩﺍﻨﻴﻡ; ﭽﻭﻥ ﺯﺍﺌﺭﺍﻥ ﭽﻴﻨﻰ ﻭ ﺘﺒﺘﻰ ﭙﺱ ﺍﺯ ﻭﻴﺭﺍﻨﻰ ﻤﺭﺍﻜﺯ ﺍﺼﻠﻰ ﭽﻨﺩﺍﻥ ﺍﻨﮕﻴﺯﻩﺍﻯ ﺒﺭﺍﻯ ﺩﻴﺩﺍﺭ ﺍﺯ ﻫﻨﺩ‪ ،‬ﻴﺎ ﺩﺭ ﺼﻭﺭﺕ‬
‫ﺩﻴﺩﺍﺭ‪ ،‬ﻨﻭﺸﺘﻥ ﺩﺭﺒﺎﺭﻩ ﺁﻥ ﻨﺩﺍﺸﺘﻨﺩ‪ ،‬ﺍﻤﺎ ﺍﺴﻨﺎﺩ ﭙﺭﺍﻜﻨﺩﻩﺍﻯ ﻫﺴﺕ ﻜﻪ ﻨﺸﺎﻥ ﻤﻰﺩﻫﺩ‪ ،‬ﺁﻴﻴﻥ ﺒﻭﺩﺍ ﺩﺭ ﻁﻰ ﭽﻨﺩ ﻗﺭﻥ ﻴﺎ ﺒﻴﺸﺘﺭ‬
‫ﺩﺭ ﻤﻨﺎﻁﻘﻰ ﭽﻭﻥ ﺒﻬﺎﺭ‪ ،‬ﺍﺭﻴﺴﺎ‪ ،‬ﻜﺸﻭﺭ ﺁﻨﺩﺭﺍ ﻭ ﺠﻨﻭﺏ ﻫﻨﺩ ﻫﻤﭽﻨﺎﻥ ﺭﻭﺍﺝ ﺩﺍﺸﺘﻪ ﺍﺴﺕ ‪ .‬ﺒﺎﻴﺩ ﺒﻪ ﺍﻓﻭل ﺁﻴﻴﻥ ﺒﻭﺩﺍ ﺒﺎ‬
‫ﺁﻫﻨﮕﻰ ﺒﺴﻴﺎﺭ ﻜﻨﺩ ﺩﺭ ﻁﻭل ﻴﻙ ﺩﻭﺭﻩ ﻁﻭﻻﻨﻰ ﺒﻴﻨﺩﻴﺸﻴﻡ ‪ .‬ﮔﺎﻫﻰ ﺍﻴﻥ ﻤﻭﻗﻌﻴﺕ ﺁﻴﻴﻥ ﺒﻭﺩﺍ ﺭﺍ ﺩﺭﺴﺕ ﻋﻜﺱ ﻤﻭﻗﻌﻴﺕ ﺁﻴﻴﻥ‬
‫ﺠﻴﻥ ﻤﻰﺩﺍﻨﻨﺩ‪ ،‬ﺍﻤﺎ ﺸﺎﻴﺩ ﺍﻴﻥ ﮔﻤﺭﺍﻩﻜﻨﻨﺩﻩ ﺒﺎﺸﺩ‪ ،‬ﭽﻭﻥ ﺁﻤﺎﺭ ﻭ ﻨﻔﻭﺫ ﺁﻴﻴﻥ ﺠﻴﻥ ﻨﻴﺯ ﺩﺭ ﻁﻭل ﺍﻴﻥ ﺩﻭﺭﻩ ﺒﻪ ﺸﺩﺕ ﺘﻘﻠﻴل ﻴﺎﻓﺕ‬
‫‪ .‬ﻫﻤﺎﻨﻨﺩﻯﻫﺎﻯ ﺍﻴﻥ ﺩﻭ ﺒﻪ ﻤﺭﺍﺘﺏ ﺒﻴﺵ ﺍﺯ ﻨﺎﻫﻤﺎﻨﻨﺩﻯﻫﺎﻯ ﺁﻥﻫﺎ ﺍﺴﺕ ‪.‬‬

‫ﺁﻴﻴﻥ ﺒﻭﺩﺍﻯ ﻨﭙﺎل; ﺒﺨﺸﻰ ﺍﺯ ﻤﺸﻜل ﺍﻴﻥ ﺠﺎ‪ ،‬ﺒﻪ ﻜﺎﺭﺒﺭﺩ ﻨﺎﻡ ﻨﺎﺒﻬﻨﮕﺎﻡ »ﻫﻨﺩ« ﺒﺭﺍﻯ ﻤﻨﺎﻁﻘﻰ ﺒﺎﺯ ﻤﻰﮔﺭﺩﺩ ﻜﻪ ﺘﺎ ﺤﺩﻯ ﺩﺭ‬
‫ﺤﻭﺯﻩ ﺩﻭﻟﺕ ﻜﻨﻭﻨﻰ ﻗﺭﺍﺭ ﺩﺍﺭﺩ ‪ .‬ﺁﻴﻴﻥ ﺒﻭﺩﺍ‪ ،‬ﺩﺭ ﻭﺍﻗﻊ ﺩﺭ ﺒﺨﺵﻫﺎﻴﻰ ﺍﺯ ﺸﺒﻪ ﻗﺎﺭﻩ ﻫﻨﺩ‪ ،‬ﻴﻌﻨﻰ ﺴﺭﻯﻻﻨﻜﺎ‪ ،‬ﻭ ﺍﺤﺘﻤﺎﻻ‬
‫ ﺩﺴﺕﻜﻡ‬،‫ ﺒﻰﮔﻤﺎﻥ ﻋﺎﻤل ﻤﺎﻨﺩﮔﺎﺭﻯ ﺁﻴﻴﻥ ﺒﻭﺩﺍ ﺩﺭ ﺒﺭﺨﻰ ﻤﻨﺎﻁﻕ‬. ‫ﺒﺨﺵﻫﺎﻴﻰ ﺍﺯ ﺒﻨﮕﻼﺩﺵ ﻭ ﻨﭙﺎل ﻫﻤﭽﻨﺎﻥ ﺭﻭﺍﺝ ﺩﺍﺸﺕ‬
‫ ﺍﻤﺎ‬،‫ ﺘﺎ ﺤﺩﻯ ﺒﻪ ﺍﻴﻥ ﺨﺎﻁﺭ ﺍﺴﺕ ﻜﻪ ﺍﻴﻥ ﺠﺯﻴﺭﻩ ﺒﺨﺸﻰ ﺍﺯ ﺠﻤﻬﻭﺭﻯ ﻫﻨﺩ ﻜﻨﻭﻨﻰ ﺒﻪ ﺸﻤﺎﺭ ﻨﻤﻰﺁﻴﺩ‬،‫ﺩﺭ ﻤﻭﺭﺩ ﺴﺭﻯﻻﻨﻜﺎ‬
‫ ﻤﻭﻀﻭﻋﻰ ﻜﻪ ﺩﺭ ﺍﻴﻥﺠﺎ ﺒﻪﻁﻭﺭ ﺨﺎﺹ ﺒﻪ ﺁﻥ ﻤﻰﭙﺭﺩﺍﺯﻴﻡ ﻨﭙﺎل ﺍﺴﺕ; ﻜﺸﻭﺭﻯ‬. ‫ﺴﺭﻯ ﻻﻨﻜﺎ ﻤﻭﻀﻭﻉ ﺒﺨﺵ ﺒﻌﺩﻯ ﺍﺴﺕ‬
. ‫ﻜﻪ ﺸﻜﻠﻰ ﺍﺯ ﺁﻴﻴﻥ ﺒﻭﺩﺍﻴﻰ ﻫﻨﺩﻯ ﺸﻤﺎﻟﻰ ﺁﻏﺎﺯﻴﻥ ﺘﺎ ﺍﻤﺭﻭﺯ ﺩﺭ ﺁﻨﺠﺎ ﺒﺎﻗﻰ ﺍﺴﺕ‬

‫ ﻤﺭﺩﻤﺎﻥ ﺍﻴﻥ ﻤﻨﻁﻘﻪ ﻋﻼﻭﻩ ﺒﺭ‬. ‫ﺁﻴﻴﻥ ﺒﻭﺩﺍﻯ ﻜﻨﻭﻨﻰ ﺩﺭ ﻨﭙﺎل ﺩﺭ ﻤﻴﺎﻥ ﻨﻭﺍﺭﻫﺎﻯ ﺩﺭﻩ ﻜﺎﺘﻤﺎﻨﺩﻭ ﻫﻤﭽﻨﺎﻥ ﺒﺎﻗﻰ ﺍﺴﺕ‬
‫ ﺒﺴﻴﺎﺭﻯ ﺍﺯ ﻤﻨﺎﺴﻙ ﻭ ﺴﻨﺕﻫﺎﻯ ﺨﺎﺹ ﺭﺍ ﺤﻔﻅ‬،‫ﺒﺴﻴﺎﺭﻯ ﺍﺯ ﻤﺘﻭﻥ ﺴﻨﺴﻜﺭﻴﺕﺒﻭﺩﺍﻴﻰ ﻜﻪ ﺒﻪ ﻨﻭﻋﻰ ﺍﺯ ﻤﻴﺎﻥ ﺭﻓﺘﻪﺍﻨﺩ‬
‫ ﺍﻴﻥ ﺍﺩﻋﺎ ﺨﺎﻟﻰ ﺍﺯ ﺤﻘﻴﻘﺕ‬،‫ ﺒﺎ ﺁﻥﻜﻪ ﺒﻰﮔﻤﺎﻥ‬. ‫ ﻋﺩﻩﺍﻯ ﺸﻜل ﺨﺎﺹ ﺁﻴﻴﻥ ﺒﻭﺩﺍﻯﺸﺎﻥ ﺭﺍ ﺭﻭ ﺒﻪ ﺍﻓﻭل ﻤﻰﺩﺍﻨﻨﺩ‬. ‫ﻜﺭﺩﻩﺍﻨﺩ‬
‫ ﺩﻴﻥ ﻨﭙﺎﻟﻰ ﻤﻁﻤﺌﻨﺎ‬. ‫ ﻤﺤﻘﻘﺎﻥ ﻤﺘﺎﺨﺭ ﺩﺭ ﺒﺭﺭﺴﻰ ﺩﻴﻥ ﻨﭙﺎﻟﻰ ﻨﺸﺎﻥ ﺩﺍﺩﻩﺍﻨﺩ ﻜﻪ ﺍﻴﻥ ﺍﺩﻋﺎ ﺍﺤﺘﻤﺎﻻ ﻤﺒﺎﻟﻐﻪﺁﻤﻴﺯ ﺍﺴﺕ‬،‫ﻨﻴﺴﺕ‬
‫ ﺴﻨﺕﻫﺎﻯ ﺩﻴﺭﻨﺸﻴﻨﻰ ﺒﻭﺩﺍﻴﻰ‬،‫ ﺍﮔﺭﭽﻪ ﻨﺴﺒﺘﺎ ﺩﺭ ﺍﻴﻥ ﺍﻭﺍﺨﺭ‬،‫ﻴﻙ ﺸﻜل ﺩﻴﺭﻨﺸﻴﻨﻰ ﺍﺯ ﺁﻴﻴﻥ ﺒﻭﺩﺍ ﺒﻪ ﻤﻌﻨﺎﻯ ﻤﺘﻌﺎﺭﻑ ﻨﻴﺴﺕ‬
‫ ﺩﺭ ﻤﻨﺎﻁﻘﻰ ﺍﺯ ﻨﭙﺎل ﺍﻗﻭﺍﻡ ﮔﻭﻨﺎﮔﻭﻥ ﻭ‬،‫ ﻫﻤﭽﻨﻴﻥ‬. ‫ﺠﻨﻭﺒﻰ ﺭﺍ ﺒﻪ ﻨﭙﺎل ﺁﻭﺭﺩﻨﺩ ﻭ ﺁﻥﺠﺎ ﺒﻪ ﻤﻭﻓﻘﻴﺕﻫﺎﻴﻰ ﻫﻡ ﺭﺴﻴﺩﻩﺍﻨﺩ‬
.[7] ‫ ﺁﻴﻴﻥ ﺒﻭﺩﺍﻯ ﺸﻤﺎﻟﻰ ﺩﺭ ﻤﻴﺎﻥ ﺁﻥﻫﺎ ﺭﺍﻴﺞ ﺍﺴﺕ‬،‫ ﻜﻪ ﺒﻨﺎﺒﺭ ﺴﻨﺕ‬،‫ﻋﺩﻩﺍﻯ ﭙﻨﺎﻫﻨﺩﻩ ﺘﺒﺘﻰ ﺯﻨﺩﮔﻰ ﻤﻰﻜﻨﻨﺩ‬

‫ﻜﺘﺎﺏﺸﻨﺎﺴﻰ‬

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J‫آﻐﻲ‬DçPz:

ëC (1‫آﻎ ف‬iF éOz،‫ ي‬qC PvC ‫ئ‬EDO:

Blackiwell, 1997 ,A New Handbook of Living Religions, Buddhism, PP. 372-395

Jain .2

3) ‫آﺖ‬ëDç¢ë‫× ي‬S‫ث× ذ‬DFq ,êl‫× ع‬kp‫ث× ض‬l‫ئ و‬DFq é‫ ع‬F‫ك‬F Ck‫ك‬k‫ و‬PvC . ‫ ض‬.

.Parivrajaka .4

.Ajivaka .5

.Upanishad .6

.Gotama .7

.sakkas .8

.siddhattha .9

.siddhartha .10

.Bodhgaya .11

.buddha .12
.dhamma .13

.Samm! - Sambuddha .14

.buddhahood .15

.buddhas .16

.dharma .17

.sangha .18

.ariyasangha .19

.bhikkhus .20

.Patimokkha .21

.parajika .22

.Ashoka .23

.Mauryan .24

F éFPvC‫ك‬ëCk‫ى؛ ي‬pçop‫ئ ق‬Dh kp× é‫غ‬é ‫ ق‬Dh‫آﻎ‬kC‫ و‬PvC ‫ ق‬q pëk ok‫غ‬l‫ـﺌﻴﻄﻎ ﻳﺖ‬l .
Clh (25‫ﻏﻖ‬Dh l‫غ‬é ‫ ق‬¤DhHdD‫غ‬é, oDzC‫و‬

.d!na .26

.!puj .27

.Tipitaka .28

.Vinaya - pitaka .29

.sutta - pitaka .30

.sutta .31

.sutra .32

.sukta .33

pN‫ىئ‬G‫ ي‬J qC PvC‫ى‬،D‫ﻏﻖ‬l su éF ×·‫[ ﻳـ‬h‫ك‬h] , [E‫ك‬y] , [‫ ق ]ﺑﻰغ‬ukta é@F ×@·‫؟ت[ ﻳـ‬éO
N lëDF (34‫ك‬PzCk éV ‫ئ‬é ‫ق‬ôsC sukta
J‫ى‬،D‫ﻏﻖ‬l ‫ىغ‬F ,Pw‫اد‬rV é ‫ق‬sC‫ و‬Z ;PvC‫ ﻋﻚ‬tra D@Fq ok‫ ع‬v@‫@ـ‬w‫ا‬Ow× Pëp‫ق ﺷﺄ‬V‫ك‬k
(lz‫ ])و‬, [iv‫ ]ف‬, [‫؟ت‬D×C . [oDO su v ok‫ك‬pN‫و‬,
‫غ‬F . koCl‫ـ‬ëpFD‫ ف‬v‫ك‬pN‫ و‬OdC‫ط‬D‫ ×غ س‬lëDG،O‫ ؤ‬v qC‫ا¬ك‬lzDF éO . ‫ ض‬.

.nik!ya .35
.gama! .36

.Abhidhamma - pitaka .37

.dhamma .38

.bhakti .39

ë :koCk ‫ﻇﺎ‬, F‫أ‬wV êDëD‫ط‬D‫ ﻳﻎ‬ë‫ ب‬F‫ك‬Dh Dë ,PçoC Dë Ck‫ئ‬êpOw ‫ئ‬v qC é‫ك‬Cq‫غ‬l‫ ع‬lwV
é@v (40 ×@‫ ´ك@¨ك‬ëA ok ¢Ovp@J‫ ﻓﻰ‬F‫ك‬Ck vo‫ىط‬P
A‫ع‬Dç, ‫ ق‬v‫ﺿﻚ‬, F‫أ‬êDëD ‫ﻃﻎ‬ëkD‫ئ ﻳـ‬ë qC é‫ ب‬F‫ك‬DF Ck‫× ﻳﺂ‬D‫غ‬l‫ و‬D× ,PvC‫ـﻎ‬N l‫ط‬DS‫ ح‬F‫ك‬Ck .
DF‫×ي× ﻳﺂ‬D‫غ‬k ,l‫ﺿﻖ‬, F‫أ‬yqoC DF êDëD (‫آﺦ‬qC‫ ض‬iz¥‫)ي‬
‫ض‬.

DJ (41: bodhisatta , voD¾ éF‫( ي‬F ,(êl»v‫ك‬vCk‫ ﮦ‬. ‫ ض‬.

.bodhisattva .42

.j!takas .43

.Fa - hsien .44

.p!t!liputra .45

patna .46

.Brahma .47

.Indra .48

.ditthi .49

.Karma .50

.bodhisattva - y!na .51

.srav!ka - y!na .52

.!anukamp .53

.arahat .54

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