Document Type : Research Paper
Authors
1 Author; Ph.D in Ancient iranian Languages and Cultures, University of Tehran, Tehran., Iran
2 Professor in Department of Ancient and Middle Iranian Languages and Culture, , the Institute for Humanities and Cultural Studies ,Tehran, Iran
Abstract
Sogdian manuscripts are sorted on different subjects, Sogdian Tales could be distinguished as a genre among them. Henning was the pioneer researcher who traced the Footsteps of Panchatantra stories back in Sogdian Tales. Brief narrations from the main story are one of their characteristics. Fragment SI 5704,(a document originally based on Nikolai Nikolaevich Krotkov collection which has been later denoted to the Academy of Science) has been detected as a Sogdian short narration of the 13th story of the first Book of Panchatantra is “The story of a tortoise fallen from the wood”. In the Sanskrit text Viṣṇuśarman, an octogenarian Brahmin who is known as the original Autor of the Book, cites a wise quotation from a person called “Manu”, which is not cited in the Sogdiann Tale. According to Hindu Myths, there are many terms refering to,”Manu”: He is the archetypal man in Indo-Germanic languages its meaning sways between “man” and “Human” .There are also 14 mythical rulers of the World named Manu which will rule over the World a Manvantara. The seventh Manu corresponds to the Biblical and Quranic figure Noah. Each Manu rules a Manvantara which is 306,720,000 years. At our age the seventh Manu is the mythical ruler of the World. In Monier Williams Dictionary, the meaning of Manu is addressed as “The man par excellence” this very same definition is used by Ibn Arabi to describe the “Khalif” or the Term الانسان الکامل is the reason of the creation. This paper addresses the meaning to identify the identification of “Manu” with Ibn-Arabi`s “الانسان الکامل” according to the Perennial Philosophy which is usually taken to indicate that some sort of continuous Theme runs throughout the history of philosophy, that certain enduring and lasting truths are recognizable in the philosophical writings of all historical periods by Tracing MANU`s real Identity. 2- Tracing Manu`s etymology in Indo-Germanic Languages. 3- Proof his identity back in Sanskrit sacred soursec.4- Searching an Alter Ego for him. 5- finding his relation to Al-īnsān Al-kāmel reagarding to him as first Man and Adam the first Man, as a Khalīf in Ibn Arabis thoughts.
Keywords
Main Subjects
قرآن کریم(1375)، ترجمۀ مهدی الهی قمشه ای، تهران، رودکی.بقره:30-31
ابن‌عربی، محی الدین، فصوص‌‌الحکم(1389). ترجمه محمد خواجوی، چاپ چهارم، تهران: مولی.
چیتیک، ویلیام(1396). در جستجوی قلب گمشده، ترجمه سید امیر حسین اصغری، تهران: فلات.
چیتیک، ویلیام(1397). سلوک معنوی ابن‌عربی، ترجمه حسین مریدی، تهران: جامی.
چیتیک، ویلیام(1401). عوالم خیال ابن‌عربی، مسئله اختلاف ادبان، ترجمه قاسم کاکایی، تهران: هرمس.
زرشناس، زهره(1396). دستنامه سغدی، چاپ سوم، تهران: پژوهشگاه علوم انسانی و مطالعات فرهنگی.
سعیدی، گل‌بابا(1386)، انسان کامل محی الدین ابن‌عربی، چاپ اول، تهران: جامی.
کریستن سن، آرتور(1385)، نمونه های نخستین انسان و نخستین شهریار در تاریخ افسانه‌ای ایرانیان، ترجمه ژاله آموزگار- احمد تفضلی، چاپ دوم، تهران: چشمه.
7.2 . Reference
Pañcatantram (2021), An English Introduction, English Translation with Original Sanskrit Text and Index of Verses, Naveen Kumar Jha,Delhi:Adinath Printers
Chittick, William C.(2005). Ibn `Arabi Heir to the Prophets, England, Oxford.
Christensen, Arthur (1916). Reste von Manu Legenden in der iranischen Sagenwelt. in Festschrift Carl Andreas zur Vollendung des siebzigsten Lebensjahr am 14. April 1916.
Chunakova, (2017). A Sogdian Manichean Parable, in Written Monuments of the Orient. December 2017,3(2), pp.35-44.
Dalal, Roshen(2014). Hinduis, an alphabetical Guide.India: Penguin Books.
Doniger, W.,&, Smith, B.K.(1991). The Laws of Manu. EnglandLondon: Penguin Books.
Geldner, Karl Friedrich (1902), Der Rig Veda,Volume2.Cambridge Massachusetts. Harvard University Press.
Henning, W.B. (1945). Sogdian Tales. in BSOAS 11/3. pp.465-487.
Makoto, Sawai ( 2019). Ibn ‘Arabi on the Perfect Man (al-insān al-kāmil) as
spirtual Authority: Caliph, Imam, and Saint. in Kenan Rifai Center for Sufi Studies 2, Kyoto Uni pp.49-60.
Takeshita, Masataka (1986), Ibn `Arabis Thought of the Perfect Man and its Place in the History of Islamic Thoughts(Doctoral Dissertation, Chicago, Illinois).
Mayerhofer, Manfred (1980), Kurzgefasstes etymologisches Wörterbuch des Altindischen. Band 2. Heidelberg: Carl Winter Universitaetsverlag.
Mazumdar, B.P. (1970), Manus in Puranas. Proceedings of the Indian History Congress , 1970, Vol. 32, VOLUME I, pp.85-92.
Mitzka, Walther(1957). Etymologisches Wörterbuch der Deutschen Sprache. Berlin W35: Walter de Gruyter & co.
Monier- Williams, Sir Monier (1899). A Sanskrit English Dictionary. Delhi: Motilal Banarsidass.
Morano, Enrico (2009). Sogdian Tales in Manichaean Script.in Beiträge zu Iranistik, 2009, Band 31,pp.173-200.
Olivelle, Patrick (1997). Pancatantra. New York: Oxford University Press.
Reck, Christiane (2009).Soghdische manichäische Parabeln in soghdischer Schrift mit zwei Beispielen: Parabeln mit Hasen. in Beiträge zu Iranistik, 2009, Band 31,pp.211-224.
Schmitt, Charles B. (1966). Perrenial Philosophy: From Agostino Steuco to Leibniz.in Journal of the History of Ideas Oct.- Dec. 1966, Vol.27, No.4,pp.505-532
Schrader, Otto (1901). Reallexikon der indogermanischen Altertumskunde, Grundzüge eine Kultur und völkergeschichte Alteuropas.Strassburg: Verlag von Karl J. Trübner.
Schuon, Frithjof (1993). The Transcendent Unity of Religions.USA: Quest Books.
Sims-Williams, Nicholas (2019). The Turtle and the Geese: A Pancatantra Fable in
Sogdian. in Iran Namag,Fall/Winter2019 Vol.4 Nr.3-4, pp.14-19.1
Stefon, Matt,(2010). Manu. in Encyclopedia Britanica, https://www.britannica.com/topic/Manu
Tacitus, C. Cornelius (98), De Origine et situ Germanorum.
)