تصحیح و توضیح لغات و ترکیباتی از جواهرنامه سلطانی تألیف دشتکی شیرازی (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
در فرهنگ و تمدن ایرانی توجه به سنگ ها و جواهرات از گذشته دور رواج داشته و آثاری در این زمینه تألیف شده است. یکی از متون ارزشمند در شناخت کانی ها، جواهرنامه سلطانی تألیف صدرالدین محمد بن منصور دشتکی شیرازی (م: 903) است که در سال 886ق. در شیراز نوشته شده و به ابوالفتح خلیل بهادرسلطان فرزند اوزون حسن قراقویونلو تقدیم شده است. موضوع این متن شناخت احجار قیمتی و ذکر خواص، شیوه استخراج، قیمت و کاربرد آنهاست. جواهرنامه سلطانی در سال 1335، به کوشش استاد منوچهر ستوده با عنوان گوهرنامه به چاپ رسیده است. مصحح، متن مذکور را بر اساس دو نسخه متأخر، مورّخ سال های 1029 و 1292ق. تصحیح کرده و بدون توضیح و تعلیق منتشر کرده است. این چاپ به سبب عدم دسترسی مصحح به دست نویس های کهن تری که امروز در اختیار ماست، دچار تصحیفات و تحریفات فراوان شده است. نگارنده در این پژوهش بر اساس دو دست نویس کهن کتابخانه های ایاصوفیا (مورّخ 897ق.) و نورعثمانیه (مورخ 988ق.)، لغات و ترکیباتی را از متن جواهرنامه، تصحیح و برای اثبات درستی ضبط ها به متون و منابع دیگری نیز رجوع کرده است. نتیجه تحقیق، شناخت صورت صحیح و توضیح لغات و عباراتی از جواهرنامه سلطانی و بیانگر ضرورت تصحیح مجدد این متن است.Correction and Explanation of Words and Phrases from Jawāhernâme-ye Solṭānī by Dashtaki Shirazi
Attention to stones and jewels has a long history in Iranian culture and civilization, and several works have been written on this subject. One of the valuable texts for the knowledge of minerals is Jawāhernâme-ye Solṭānī, composed by Ṣadr al-Dīn Muḥammad ibn Manṣūr Dashtakī Shirazi (d. 903). It was written in Shiraz in 886 and dedicated to Abū al-Faṭḥ Khalīl Bahādursoltān, son of Uzun Ḥasan Qara Qoyunlu. The topic of this work is the identification of precious stones with mention of their properties, methods of extraction, prices, and uses. Jawāhernâme-ye Solṭānī was published in 1335 through the efforts of Professor Manouchehr Sotoudeh under the title Goharnameh. The editor emended the text on the basis of two later manuscripts, dated 1029 and 1292, and published it without commentary or notes. Because the editor did not have access to earlier manuscripts that are now available to us, that edition contains numerous emendations and corruptions. In the present study, based on two early manuscripts in the Ayasofya Library (dated 897) and the Nur-Osmaniye Library (dated 988), the author corrects words and phrases from the Jawāhernâme text and, to substantiate the correctness of the readings, refers to other mineralogical texts and sources. The result of the research is the identification of correct forms and explanations of words and phrases from Jawāhernâme-ye Solṭānī and it demonstrates the necessity of producing a new critical edition of this text. Keywords: Dashtaki Shirazi; Jawāhernâme-ye Solṭānī; Early Manuscripts; Scribal Errors and Corruptions; Need for Emendation. Introduction The color and form of certain stones were attractive to ancient people, who ascribed to them a variety of magical and therapeutic properties. In Iranian culture, there are abundant traces of the use of precious stones in the pre-Islamic period. From roughly the third and fourth centuries AH onward, numerous works on the recognition of stones were written; among them are Al-Jamāhir fī al-Jawāhir by Abū Rayḥān al-Birūnī, Jawāhernâme-ye Neẓāmī by Jawharī of Nishapur, and ʿArāʾis al-Jawāhir and Nafāʾis al-Aṭāyib by Abu al-Qāsim Kāshānī. One of the important mineralogical works is Jawāhernâme-ye Solṭānī, composed by Ṣadr al-Dīn Muḥammad ibn Manṣūr Dashtakī, a well-known physician of Shiraz in the ninth century AH. In 1335, it was emended by Manouchehr Sotoudeh on the basis of two later manuscripts and published under the title Goharnameh in the Farhang-e Irān-zamīn press. The editor’s lack of access to earlier manuscripts caused many corruptions and erroneous emendations in the text. The present study reveals a portion of the textual problems of Jawāhernâme-ye Solṭānī. Materials and Methods This research relies on two early manuscripts of Jawāhernâme-ye Solṭānī that, until now, have not been used: first, the manuscript in the Ayasofya Library, no. 3611, dated 897, in naskh script, copied by Aḥmad ibn ʿAlī, comprising 81 folios — the oldest and most reliable known copy of Jawāhernâme-ye Solṭānī, written six years before the author’s death. Second, the manuscript in the Nur-Osmaniye Library, no. 3763, dated 988, comprising 55 folios, which is the next oldest known copy after the above. In emending and explaining words and compounds, the author relied primarily on these two manuscripts. In addition, to demonstrate the correctness of the readings, several other early mineralogical sources were consulted. Research Findings Persian mineralogical works merit attention from several perspectives. First, they constitute part of the history of science and reflect the outlook of earlier scholars in mineralogy. Second, they are important for popular culture: consideration of these works shows how minerals were reflected in people’s culture and customs. Third, mineral remedies, alongside plant- and animal-based remedies, formed an important part of traditional medicine and are therefore significant for the history of medicine. Correcting the emendations and
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