Kasravi-zab^ne P^k

‫ﺯﺑﺎﻥ ﭘﺎﻙ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﭼﺎﭖ ﻧﺨﺴﺖ‬

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‫ﺯﺑﺎﻥ ﭘﺎﻙ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺁﺭﺍﺳﺘﻦ ﺯﺑﺎﻥ ﺍﻳﺮﺍﻧﻲ ﻳﻜﻲ ﺍﺯ ﺧﻮﺍﺳﺘﻬﺎﻱ ﻣﺎ ﺑﻮﺩﻩ ﻭ ﻣﻴﺒﺎﺷﺪ‪ .‬ﺯﻳﺮﺍ ﻣﺎ ﻛﻪ ﺩﺭ ﻣﻴﺎﻥ ﺍﻳﺮﺍﻧﻴﺎﻧﻴﻢ ﺑﺎﻳﺪ ﻧﻮﻳﺴﺎﻛﻬﺎﻱ‬ ‫ﺧﻮﺩ ﺭﺍ ﺑﺎ ﺯﺑﺎﻥ ﺁﻧﺎﻥ ﻧﻮﻳﺴﻴﻢ‪ .‬ﺍﺯ ﺁﻧﺴﻮ ﺍﻳﻦ ﺯﺑﺎﻥ ﺑﺴﻴﺎﺭ ﺁﻟﻮﺩﻩ ﻭ ﺑﻴﻤﺎﺭ ﻣﻴﺒﻮﺩ ﻛﻪ ﺧﻮﺍﺳﺖ ﻣﺎ ﺭﺍ ﭘﻴﺶ ﻧﺘﻮﺍﻧﺴﺘﻲ‬ ‫ﺑﺮﺩ‪ .‬ﻣﺎ ﺑﺮﺍﻱ ﻧﻮﻳﺴﺎﻛﻬﺎﻱ ﺧﻮﺩ ﺑﻴﻚ ﺯﺑﺎﻧﻲ ﻧﻴﺎﺯﻣﻨﺪﻳﻢ ﻛﻪ ﺑﺴﺎﻣﺎﻥ ﻭ ﺳﺎﺩﻩ ﻭ ﺩﺭ ﻫﻤﺎﻧﺤﺎﻝ ﺍﺳﺘﻮﺍﺭ ﻭ ﺗﻮﺍﻧﺎ ﺑﺎﺷﺪ‪.‬‬ ‫ﻫﺮﻛﺴﻲ ﻛﻪ ﺧﻮﺍﺳﺖ‪ ،‬ﺑﺂﺳﺎﻧﻲ ﺗﻮﺍﻧﺪ ﺁﻧﺮﺍ ﻳﺎﺩ ﮔﻴﺮﺩ‪ .‬ﺯﺑﺎﻥ ﺍﻳﺮﺍﻧﻲ ﺩﺭﺳﺖ ﺑﻮﺍﺭﻭﻧﻪ ﺍﻳﻨﻬﺎ ﻣﻴﺒﻮﺩﻩ )ﭼﻨﺎﻧﻜﻪ ﺩﺭ‬ ‫ﻛﺘﺎﺏ ﺭﻭﺷﻦ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺍﻳﻢ(‪ .‬ﺍﻳﻦ ﺑﻮﺩ ﺑﺎﻳﺴﺘﻲ ﺑﺂﺭﺍﺳﺘﻦ ﺯﺑﺎﻥ ﻭ ﺩﺭﺳﺖ ﮔﺮﺩﺍﻧﻴﺪﻥ ﺁﻥ ﻛﻮﺷﻴﻢ ﻭ ﺍﺯ ﮔﺎﻡ ﻧﺨﺴﺖ‬ ‫ﻛﻪ ﺩﺭ ﺭﺍﻩ ﻛﻮﺷﺶ ﺑﺮﺩﺍﺷﺘﻴﻢ ﻫﻤﻴﻦ ﺭﺍ ﻧﻴﺰ ﺑﺪﻳﺪﻩ ﮔﺮﻓﺘﻴﻢ‪.‬‬ ‫ﻭﻟﻲ ﺍﻳﻦ ﻛﺎﺭ ﻳﻚ ﺩﺷﻮﺍﺭﻱ ﭘﺪﻳﺪ ﺁﻭﺭﺩ‪ ،‬ﻭ ﺁﻥ ﺍﻳﻨﻜﻪ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺧﻮﺍﻧﻨﺪﮔﺎﻥ ﺍﺯ ﺩﻳﮕﺮﮔﻮﻧﻲ ﺯﺑﺎﻥ ﺭﻣﻴﺪﻩ‬ ‫ﺍﺯ ﺧﻮﺍﻧﺪﻥ ﻛﻨﺎﺭﻩ ﺟﺴﺘﻨﺪ‪ ،‬ﻭ ﺑﺴﻴﺎﺭﻱ ﺯﺑﺎﻥ ﺑﮕﻠﻪ ﮔﺸﺎﺩﻧﺪ‪.‬‬ ‫ﺑﺮﺧﻲ ﺍﺯ ﻳﺎﺭﺍﻥ ﻫﻤﻴﻦ ﺭﺍ ﺟﻠﻮﮔﻴﺮﻱ ﺍﺯ ﭘﻴﺸﺮﻓﺖ ﺩﺍﻧﺴﺘﻪ ﭼﻨﻴﻦ ﺧﻮﺍﺳﺘﻨﺪ ﻛﻪ ﺁﺭﺍﺳﺘﻦ ﺯﺑﺎﻥ ﺭﺍ ﻧﮕﻪ ﺩﺍﺭﻳﻢ ﺗﺎ‬ ‫ﻫﻨﮕﺎﻣﻴﻜﻪ ﭘﻴﺶ ﺭﻓﺘﻪ ﺑﺎﺷﻴﻢ‪ .‬ﻭﻟﻲ ﺍﻳﻦ ﻧﺘﻮﺍﻧﺴﺘﻲ ﺑﻮﺩ‪ .‬ﺯﻳﺮﺍ ﺁﻥ ﺯﺑﺎﻥ ﺑﻴﻤﺎﺭ ﻭ ﺁﻟﻮﺩﻩ ﻧﭽﻴﺰﻳﺴﺖ ﻛﻪ ﻣﺎ ﺗﻮﺍﻧﺴﺘﻴﻤﻲ‬ ‫ﺩﻝ ﺑﺎ ﺁﻥ ﮔﺮﻡ ﮔﺮﺩﺍﻧﻴﻢ‪ .‬ﺍﺯ ﺁﻧﺴﻮ ﺁﺭﺍﺳﺘﻦ ﺯﺑﺎﻥ ﻫﺮ ﺯﻣﺎﻥ ﻛﻪ ﺭﺧﺪﺍﺩﻱ ﺍﻳﻦ ﺩﺷﻮﺍﺭﻱ ﭘﻴﺶ ﺁﻣﺪﻱ‪.‬‬ ‫ﻳﮕﺎﻧﻪ ﭼﺎﺭﻩ ﺍﻳﻦ ﻣﻴﺒﻮﺩ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺭﺍﻩ ﺑﺴﻴﺎﺭ ﺁﻫﺴﺘﻪ ﭘﻴﺶ ﺭﻭﻳﻢ‪ ،‬ﻭ ﺁﻧﮕﺎﻩ ﻛﺘﺎﺑﻬﺎﻱ ﺧﻮﺩ ﺭﺍ ﺑﻴﻚ ﺯﺑﺎﻥ‬ ‫ﻧﻨﻮﺷﺘﻪ ﺑﺮﺧﻲ ﺭﺍ ﺑﺮﺍﻱ ﻳﺎﺭﺍﻥ ﺑﺎ ﺯﺑﺎﻥ ﺁﺭﺍﺳﺘﻪ ﺷﺪﻩ‪ ،‬ﻭ ﺑﺮﺧﻲ ﺭﺍ ﺑﺮﺍﻱ ﺩﻳﮕﺮﺍﻥ ﺑﺎ ﺯﺑﺎﻥ ﻧﺰﺩﻳﻚ ﺑﻔﻬﻢ ﺁﻧﺎﻥ‬ ‫ﮔﺮﺩﺍﻧﻴﻢ‪ ،‬ﻭ ﺗﺎﻛﻨﻮﻥ ﺍﻳﻦ ﺭﻓﺘﺎﺭ ﺭﺍ ﻛﺮﺩﻩ ﺍﻳﻢ‪.‬‬ ‫ﺁﻧﭽﻪ ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﺎﻳﺪ ﮔﻔﺖ ﺁﻧﺴﺖ ﻛﻪ ﺯﺑﺎﻧﻴﻜﻪ ﻣﺎ ﻣﻴﺨﻮﺍﻫﻴﻢ ﺁﺳﺎﻧﺘﺮﻳﻦ ﺯﺑﺎﻧﻬﺎ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﺍﮔﺮ ﺷﻨﻴﺪﻩ ﺍﻳﺪ‬ ‫ﺩﻛﺘﺮ ﺯﻣﺎﻧﻬﻮﻑ ﺯﺑﺎﻧﻲ ﺑﻨﺎﻡ »ﺍﺳﭙﺮﺍﻧﺘﻮ« ﺍﺯ ﺭﻭﻱ ﻗﺎﻋﺪﻩ ﻫﺎﻱ ﺩﺍﻧﺸﻲ ﺳﺎﺧﺘﻪ ﻛﻪ ﺁﺳﺎﻧﻲ ﺁﻥ ﺷﮕﻔﺖ ﺁﻭﺭ ﺍﺳﺖ‪ ،‬ﻣﺎ‬ ‫ﺩﺭ ﺁﺭﺍﺳﺘﻦ ﻓﺎﺭﺳﻲ ﻫﻤﺎﻥ ﻗﺎﻋﺪﻩ ﻫﺎ ﺭﺍ ﺑﺪﻳﺪﻩ ﮔﺮﻓﺘﻪ ﺍﻳﻢ ﻭ ﺍﻳﻦ ﺯﺑﺎﻥ ﺭﺍ ﺑﺴﻴﺎﺭ ﺁﺳﺎﻥ ﺧﻮﺍﻫﻴﻢ ﮔﺮﺩﺍﻧﻴﺪ )ﺍﮔﺮﭼﻪ‬ ‫ﺁﺯﺍﺩﻱ ﺯﻣﺎﻧﻬﻮﻑ ﺭﺍ ﻧﻤﻴﺪﺍﺭﻳﻢ(‪ .‬ﺍﻛﻨﻮﻥ ﻫﻢ ﺯﺑﺎﻧﻲ ﻛﻪ ﻣﺎ ﺑﻜﺎﺭ ﻣﻴﺒﺮﻳﻢ ﺩﺷﻮﺍﺭ ﻧﻴﺴﺖ‪ ،‬ﻭ ﻫﺮﻛﺴﻲ ﺗﻮﺍﻧﺪ ﺑﺎ‬ ‫ﺧﻮﺍﻧﺪﻥ ﻳﻚ ﻳﺎ ﺩﻭ ﻛﺘﺎﺑﻲ ﺍﺯ ﻧﻮﺷﺘﻪ ﻫﺎﻱ ﻣﺎ ﺑﺂﻥ ﺁﺷﻨﺎ ﺷﻮﺩ‪ ،‬ﻭ ﺍﮔﺮ ﻛﺴﺎﻧﻲ ﺑﺨﻮﺍﻫﻨﺪ ﻧﻴﻚ ﺁﺷﻨﺎ ﺑﺎﺷﻨﺪ‪ ،‬ﺍﺯ‬ ‫ﺧﻮﺍﻧﺪﻥ ﻭ ﻓﻬﻤﻴﺪﻥ ﻫﻤﻴﻦ ﻛﺘﺎﺏ ﺑﺂﻥ ﺧﻮﺍﻫﻨﺪ ﺭﺳﻴﺪ‪.‬‬ ‫ﭼﻨﺎﻧﻜﻪ ﺑﺎﺭﻫﺎ ﻧﻮﺷﺘﻪ ﺍﻳﻢ ﺑﺎﻳﺪ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺧﻮﺍﻧﻨﺪﮔﺎﻥ ﺑﻤﺎ ﻳﺎﻭﺭﻱ ﻛﻨﻨﺪ ﻭ ﺍﺯ ﺑﺮﺩﻥ ﺍﻧﺪﻙ ﺭﻧﺠﻲ ﺩﺭ ﺍﻳﻦ‬ ‫ﺑﺎﺭﻩ ﺑﺎﺯ ﻧﺎﻳﺴﺘﻨﺪ‪.‬‬

‫ﺯﺑﺎﻥ ﭘﺎﻙ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﻳﻚ ﺭﻓﺘﺎﺭ ﺯﺷﺘﻲ ﻛﻪ ﻣﺎ ﺑﺎﺭﻫﺎ ﺍﺯ ﺑﺮﺧﻲ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺩﻳﺪﻩ ﺍﻳﻢ ﺁﻧﺴﺖ ﻛﻪ ﭼﻮﻥ ﺳﺨﻨﻲ ﺭﺍ ﻧﻴﻚ ﺩﻳﺪﻧﺪ‪ ،‬ﭼﻨﻴﻦ‬ ‫ﺧﻮﺍﻫﻨﺪ ﻛﻪ ﺁﻧﺮﺍ ﺑﮕﻴﺮﻧﺪ ﻭ ﺑﺮﻧﮓ ﺩﻳﮕﺮﻱ ﺍﻧﺪﺍﺯﻧﺪ ﻭ ﺑﻨﺎﻡ ﺧﻮﺩ ﮔﻔﺘﺎﺭﻱ ﮔﺮﺩﺍﻧﻨﺪ ﻭ ﻳﺎ ﺩﺭ ﺍﻳﻨﺠﺎ ﻭ ﺁﻧﺠﺎ ﺑﮕﻮﻳﻨﺪ‬ ‫ﻭ ﺑﺨﻮﺩﻓﺮﻭﺷﻲ ﭘﺮﺩﺍﺯﻧﺪ‪ .‬ﺍﻳﻦ ﺧﻮﻱ ﺯﺷﺖ ﺩﺭ ﺩﺭﺱ ﺧﻮﺍﻧﻨﺪﮔﺎﻥ ﻓﺮﺍﻭﺍﻧﺴﺖ‪.‬‬ ‫ﺩﺭﺑﺎﺭﻩ ﻧﻮﺷﺘﻪ ﻫﺎﻱ ﺍﻳﻦ ﻛﺘﺎﺏ ﻧﻴﺰ ﻫﻤﺎﻥ ﺭﻓﺘﺎﺭ ﺭﺍ ﺧﻮﺍﻫﻨﺪ ﻛﺮﺩ‪ .‬ﺑﺎﻳﻨﻤﻌﻨﻲ ﻛﻪ ﺧﻮﺩﺧﻮﺍﻫﻲ ﻭ ﺟﺪﺍﺳﺮﻱ‬ ‫ﺟﻠﻮﮔﻴﺮﺷﺎﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻛﻪ ﮔﺮﺩﻥ ﺑﺮﺍﺳﺘﻲ ﮔﺰﺍﺭﻧﺪ ﻭ ﺑﻴﻤﺎﺭﻱ ﺯﺑﺎﻥ ﺧﻮﺩ ﺭﺍ ﺑﭙﺬﻳﺮﻧﺪ ﻭ ﺑﮕﺮﻓﺘﻦ ﺯﺑﺎﻥ ﭘﺎﻙ ﻭ‬ ‫ﺭﻭﺍﺝ ﺁﻥ ﭘﺮﺩﺍﺯﻧﺪ‪ ،‬ﻭ ﺍﺯ ﺍﻳﻨﺴﻮ ﺳﺨﻨﺎﻧﻲ ﺭﺍ ﻛﻪ ﻣﺎ ﻧﻮﺷﺘﻪ ﺍﻳﻢ ﻭ ﺁﺭﺍﺳﺘﮕﻴﻬﺎﻳﻲ ﺭﺍ ﻛﻪ ﺩﺭ ﺯﺑﺎﻥ ﭘﺪﻳﺪ ﺁﻭﺭﺩﻩ ﺍﻳﻢ‬ ‫ﻧﺨﻮﺍﻫﻨﺪ ﺗﻮﺍﻧﺴﺖ ﻧﺎﺩﻳﺪﻩ ﻭ ﻧﺎﺷﻨﻴﺪﻩ ﮔﻴﺮﻧﺪ‪ ،‬ﻭ ﺍﻳﻨﺴﺖ ﭼﺎﺭﻩ ﻧﺨﻮﺍﻫﻨﺪ ﻳﺎﻓﺖ ﺟﺰ ﺁﻧﻜﻪ ﺍﺯ ﮔﻔﺘﻪ ﻫﺎﻱ ﻣﺎ ﺑﺮﺧﻲ ﺭﺍ‬ ‫ﺑﭙﺬﻳﺮﻧﺪ ﻭ ﺑﺮﺧﻲ ﺭﺍ ﻧﭙﺬﻳﺮﻧﺪ‪ ،‬ﻭ ﺁﻧﭽﻪ ﭘﺬﻳﺮﻓﺘﻪ ﺍﻧﺪ ﺑﺮﻧﮓ ﺩﻳﮕﺮﻱ ﺍﻧﺪﺍﺯﻧﺪ‪.‬‬ ‫ﺍﺯ ﺍﻳﻨﺮﻭ ﻣﺎ ﭘﻴﺶ ﺍﻓﺘﺎﺩﻩ ﻣﻴﮕﻮﻳﻴﻢ ﻛﻪ ﭼﻨﻴﻦ ﺭﻓﺘﺎﺭﻱ ﮔﺬﺷﺘﻪ ﺍﺯ ﺁﻧﻜﻪ ﺯﺷﺘﺴﺖ‪ ،‬ﺑﻴﻬﻮﺩﻩ ﻧﻴﺰ ﻣﻴﺒﺎﺷﺪ‪ .‬ﺍﻳﻦ‬ ‫ﺭﺍﻫﻲ ﺭﺍ ﻛﻪ ﻣﺎ ﺑﺮﺍﻱ ﺁﺭﺍﺳﺘﻦ ﺯﺑﺎﻥ ﻭ ﭘﻴﺮﺍﺳﺘﻦ ﺁﻥ ﭘﻴﺶ ﮔﺮﻓﺘﻪ ﺍﻳﻢ‪ ،‬ﻳﮕﺎﻧﻪ ﺭﺍﻫﻴﺴﺖ ﻛﻪ ﺑﻬﻮﺩﻩ ﺗﻮﺍﻧﺪ ﺭﺳﻴﺪ‪.‬‬ ‫ﺍﻛﻨﻮﻥ ﻛﺴﺎﻧﻲ ﻳﺎ ﺑﺎﻳﺪ ﻫﻤﻴﻦ ﺭﺍ ﺑﭙﺬﻳﺮﻧﺪ ﻭ ﺯﺑﺎﻥ ﭘﺎﻙ ﺭﺍ ﻳﺎﺩ ﮔﺮﻓﺘﻪ ﺩﺭ ﻧﻮﺷﺘﻦ ﻭ ﮔﻔﺘﻦ ﺑﻜﺎﺭ ﺑﺮﻧﺪ‪ ،‬ﻭ ﻳﺎ ﺧﻮﺩ ﺭﺍ‬ ‫ﺑﻜﻨﺎﺭ ﮔﺮﻓﺘﻪ ﺑﻬﻤﺎﻥ ﺯﺑﺎﻥ ﺁﻟﻮﺩﻩ ﺑﺲ ﻛﻨﻨﺪ‪.‬‬ ‫ﺩﺑﺴﺘﺎﻧﻬﺎ ﻭ ﺩﺑﻴﺮﺳﺘﺎﻧﻬﺎ ﻧﻴﺰ ﺗﺎ ﭼﻨﻴﻨﻨﺪ ﻛﻪ ﻫﺴﺘﻨﺪ ﻭ ﺁﻣﻮﺯﺍﻛﻬﺎ ﻭ ﺁﻣﻮﺯﮔﺎﺭﺍﻧﺸﺎﻥ ﺍﻳﻨﻬﺎﻳﻨﺪ ﻛﻪ ﻣﻴﺪﺍﻧﻴﻢ ﻭ‬ ‫ﻣﻴﺒﻴﻨﻴﻢ‪ ،‬ﺑﺴﻴﺎﺭ ﺑﺠﺎﺳﺖ ﻛﻪ ﺯﺑﺎﻧﺸﺎﻥ ﻫﻤﺎﻥ ﺯﺑﺎﻥ ﺁﻟﻮﺩﻩ ﻭ ﺑﻴﻤﺎﺭ‪ ،‬ﻭ »ﺩﺳﺘﻮﺭ ﺯﺑﺎﻥ« ﺷﺎﻥ ﻫﻤﺎﻥ ﭘﺮﺩﺍﺧﺘﻪ ﻫﺎﻱ‬ ‫ﮔﺮﻛﺎﻧﻲ ﺑﺎﺷﺪ‪ ،‬ﻭﻟﻲ ﭼﻮﻥ ﺭﻭﺯﺵ ﺭﺳﺪ ﻭ ﺁﻣﻮﺯﺍﻛﻬﺎ ﻭ ﺁﻣﻮﺯﮔﺎﺭﺍﻥ ﭼﻨﺎﻥ ﺑﺎﺷﺪ ﻛﻪ ﻣﺎ ﻣﻴﺨﻮﺍﻫﻴﻢ‪ ،‬ﺩﺭ ﺁﻧﻬﻨﮕﺎﻡ‬ ‫ﺯﺑﺎﻧﺸﺎﻥ ﻧﻴﺰ ﺯﺑﺎﻥ ﭘﺎﻙ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪.‬‬ ‫ﻛﺴﺎﻧﻲ ﻣﻴﮕﻮﻳﻨﺪ‪ :‬ﺑﻬﺘﺮ ﺍﺳﺖ ﺩﺳﺘﻮﺭﻱ ﺑﺮﺍﻱ ﺯﺑﺎﻥ ﭘﺎﻙ ﻧﻮﺷﺘﻪ ﺷﻮﺩ‪ .‬ﻣﻴﮕﻮﻳﻴﻢ‪ :‬ﺍﻣﺮﻭﺯ ﺭﺍ ﻫﻤﻴﻦ ﻛﺘﺎﺏ‬ ‫ﺑﺠﺎﻱ ﺩﺳﺘﻮﺭ ﺍﺳﺖ‪ .‬ﻭﻟﻲ ﭼﻮﻥ ﻛﺎﺭ ﺑﭙﺎﻳﺎﻥ ﺭﺳﻴﺪ ﻭ ﺁﺭﺍﺳﺘﮕﻲ ﺯﺑﺎﻥ ﺗﺎ ﺁﻧﺠﺎ ﻛﻪ ﺧﻮﺍﺳﺖ ﻣﺎﺳﺖ ﺑﺎ ﻳﺎﺭﻱ ﺧﺪﺍ‬ ‫ﺍﻧﺠﺎﻡ ﭘﺬﻳﺮﻓﺖ‪ ،‬ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺑﺎﻳﺪ ﺁﻧﮕﺎﻩ ﺩﺳﺘﻮﺭﻱ ﻧﻮﺷﺘﻪ ﺷﻮﺩ ﻭ ﺑﭽﺎﭖ ﺭﺳﺪ‪.‬‬

‫ﺭﺍﺳﺖ ﮔﺮﺩﺍﻧﻴﺪﻥ ﺯﺑﺎﻥ ﻓﺎﺭﺳﻲ ﻭ ﭘﻴﺮﺍﺳﺘﻦ ﺁﻥ ﺍﺯ ﺁﻛﻬﺎ ﻳﻜﻲ ﺍﺯ ﺧﻮﺍﺳﺘﻬﺎﻱ ﻣﺎ ﺑﻮﺩﻩ ﻛﻪ ﺍﺯ‬ ‫ﺳﺎﻝ ‪ ١٣١٢‬ﻛﻪ ﺑﭙﺮﺍﻛﻨﺪﻥ ﻣﻬﻨﺎﻣﻪ ﭘﻴﻤﺎﻥ ﺑﺮﺧﺎﺳﺘﻪ ﺍﻳﻢ ﺑﺂﻥ ﻧﻴﺰ ﻛﻮﺷﻴﺪﻩ ﺍﻳﻢ‪ ،‬ﺑﺪﻳﻨﺴﺎﻥ ﻛﻪ ﺍﺯ‬ ‫ﻳﻜﺴﻮ ﮔﻔﺘﺎﺭﻫﺎ ﺩﺭﺑﺎﺭﻩ ﺁﻛﻬﺎﻱ ﺁﻥ ﺯﺑﺎﻥ ﻧﻮﺷﺘﻪ ﻭ ﺁﻧﻬﺎ ﺭﺍ ﺑﺎﺯﻧﻤﻮﺩﻩ ﻭ ﺭﺍﻩ ﭼﺎﺭﻩ ﺍﺵ ﻧﻴﺰ ﻧﺸﺎﻥ‬ ‫ﺩﺍﺩﻩ ﺍﻳﻢ ﻭ ﺍﺯ ﻳﻜﺴﻮ ﺑﺎ ﺑﺮﮔﺰﻳﺪﻥ ﻭﺍﮊﻩ ﻫﺎﻱ ﻓﺎﺭﺳﻲ ﻳﺎ ﮔﺰﺍﺭﺩﻥ ﻭﺍﮊﻩ ﻫﺎﻱ ﻧﻮﻳﻨﻲ ﻭ ﻳﺎ ﺍﺯ ﺭﺍﻫﻬﺎﻱ‬ ‫ﺩﻳﮕﺮﻱ ﺑﺂﺭﺍﺳﺘﻦ ﺯﺑﺎﻥ ﻭ ﺩﺭﺳﺖ ﮔﺮﺩﺍﻧﻴﺪﻥ ﺁﻥ ﻛﻮﺷﻴﺪﻩ ﺍﻳﻢ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺍﻣﺮﻭﺯ ﺯﺑﺎﻧﻲ ﺭﺍ ﻛﻪ ﻣﺎ‬ ‫ﻣﻴﺪﺍﺭﻳﻢ ﻭ )ﭘﺎﻛﺰﺑﺎﻥ( ﻣﻴﻨﺎﻣﻴﻢ‪ ،‬ﺑﺎ ﺯﺑﺎﻧﻲ ﻛﻪ ﻣﻴﺒﻮﺩ ﺟﺪﺍﻳﻴﻬﺎ ﭘﻴﺪﺍ ﻛﺮﺩﻩ ﻭ ﺍﻳﻨﺴﺖ ﻫﻤﻪ ﺳﺨﻨﺎﻧﻲ ﺭﺍ‬ ‫ﻛﻪ ﺗﺎﻛﻨﻮﻥ ﺩﺭﺑﺎﺭﻩ ﺯﺑﺎﻥ ﮔﻔﺘﻪ ﺍﻳﻢ ﺑﻜﻮﺗﺎﻫﻲ ﺩﺭ ﺍﻳﻦ ﺩﻓﺘﺮ ﺑﺎﺯﮔﻔﺘﻪ ﻭ ﻛﺎﺭﻫﺎﻳﻲ ﺭﺍ ﻛﻪ ﺩﺭ ﺯﻣﻴﻨﻪ‬ ‫ﭘﻴﺮﺍﺳﺘﻦ ﺯﺑﺎﻥ ﻭ ﺗﻮﺍﻧﺎ ﮔﺮﺩﺍﻧﻴﺪﻥ ﺁﻥ ﺑﺎﻧﺠﺎﻡ ﺭﺳﺎﻧﻴﺪﻩ ﺍﻳﻢ ﺑﺎﺯ ﺧﻮﺍﻫﻴﻢ ﻧﻤﻮﺩ‪.‬‬ ‫ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫ﺁﻛﻬﺎﻱ ﻓﺎﺭﺳﻲ ﺑﺴﻴﺎﺭ ﻣﻴﺒﻮﺩ ﻭ ﻫﺴﺖ ﻭ ﻣﺎ ﺧﻮﺍﻫﻴﻢ ﻛﻮﺷﻴﺪ ﻛﻪ ﺗﺎ ﺗﻮﺍﻧﻴﻢ ﺁﻧﻬﺎ ﺭﺍ ﺑﺎﺯﻧﻤﻮﺩﻩ ﻭ ﺭﺍﻩ ﭼﺎﺭﻩ ﻫﺮﻳﻜﻲ ﺭﺍ ﻛﻪ ﺷﺪﻩ‬ ‫ﺍﺳﺖ ﻭ ﻳﺎ ﺧﻮﺍﻫﺪ ﺷﺪ‪ ،‬ﻧﺸﺎﻥ ﺩﻫﻴﻢ‪:‬‬

‫‪١‬ـ ﺩﺭﺁﻣﻴﺨﺘﮕﻲ ﺑﺎ ﻛﻠﻤﻪ ﻫﺎﻱ ﺑﻴﮕﺎﻧﻪ‬ ‫ﻳﻜﻲ ﺍﺯ ﺁﻛﻬﺎﻱ ﻓﺎﺭﺳﻲ ﻛﻪ ﺑﭽﺸﻢ ﻣﻴﺰﺩ‪ ،‬ﺩﺭﺁﻣﻴﺨﺘﮕﻲ ﺁﻥ ﺑﺎ ﻭﺍﮊﻩ ﻫﺎﻱ ﺑﻴﮕﺎﻧﻪ ﺑﻮﻳﮋﻩ ﺑﺎ ﻭﺍﮊﻩ ﻫﺎﻱ ﺗﺎﺯﻱ ﻣﻴﺒﻮﺩ‪ .‬ﺍﻳﻦ‬ ‫ﺩﺭﺁﻣﻴﺨﺘﮕﻲ ﺩﺭ ﻧﺘﻴﺠﻪ ﭼﻴﺮﮔﻲ ﺗﺎﺯﻳﺎﻥ ﺑﺎﻳﺮﺍﻥ ﻳﺎ ﺩﺭ ﺳﺎﻳﻪ ﺩﻟﺒﺴﺘﮕﻲ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺑﺎﺳﻼﻡ ﻳﺎ ﺑﺰﺑﺎﻥ ﺗﺎﺯﻱ ﻧﺒﻮﺩﻩ‪ ،‬ﺯﻳﺮﺍ ﺍﮔﺮ ﺷﻤﺎ ﺟﺴﺘﺠﻮ‬ ‫ﻛﻨﻴﺪ ﺩﺭ ﻗﺮﻧﻬﺎﻱ ﻧﺨﺴﺖ ﺍﺳﻼﻡ ﻛﻪ ﭼﻴﺮﮔﻲ ﻋﺮﺏ ﺑﻴﺸﺘﺮ‪ ،‬ﻭ ﺩﻟﺒﺴﺘﮕﻲ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺑﺎﺳﻼﻡ ﻓﺰﻭﻧﺘﺮ ﻣﻴﺒﻮﺩﻩ‪ ،‬ﺍﻳﻦ ﺩﺭﺁﻣﻴﺨﺘﮕﻲ ﺑﻴﺮﻭﻥ‬ ‫ﺍﺯ ﺍﻧﺪﺍﺯﻩ ﺭﺥ ﻧﺪﺍﺩﻩ ﻭ ﻫﻤﺎﻧﺎ ﺍﺯ ﻗﺮﻧﻬﺎﻱ ﭘﻨﺠﻢ ﻭ ﺷﺸﻢ ﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﺩﺭﺁﻣﻴﺨﺘﮕﻲ ﻧﻤﻮﺩﺍﺭ ﮔﺮﺩﻳﺪﻩ‪ ،‬ﺷﻮﻧﺪ ﺁﻥ ﻧﻴﺰ ﭼﻨﺎﻧﻜﻪ ﻣﺎ‬ ‫ﻣﻴﺪﺍﻧﻴﻢ ﺟﺰ ﻫﻮﺳﺒﺎﺯﻱ ﻭ ﺧﻮﺩﻧﻤﺎﻳﻲ ﻛﺴﺎﻧﻲ ﻧﺒﻮﺩﻩ‪.‬‬

‫ﺯﺑﺎﻥ ﭘﺎﻙ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺩﺭ ﺁﻥ ﺯﻣﺎﻧﻬﺎ ﺩﺍﻧﺴﺘﻦ ﺯﺑﺎﻥ ﻋﺮﺑﻲ ﻣﺎﻳﻪ ﺳﺮﻓﺮﺍﺯﻱ ﺷﻤﺮﺩﻩ ﻣﻴﺸﺪ‪ ،‬ﺍﺯ ﺍﻳﻨﺮﻭ ﻛﺴﺎﻥ ﺑﺴﻴﺎﺭﻱ ﺁﻧﺮﺍ ﺩﺭﺱ ﺧﻮﺍﻧﺪﻩ ﻭ ﻳﺎﺩ‬ ‫ﻣﻴﮕﺮﻓﺘﻪ ﺍﻧﺪ‪ .‬ﭼﻴﺰﻳﻜﻪ ﻫﺴﺖ ﺑﺮﺧﻲ ﺍﺯ ﺍﻳﻨﺎﻥ ﻛﺘﺎﺑﻲ ﺑﺘﺎﺯﻱ ﻧﻮﺷﺘﻪ ﻭ ﻳﺎ ﺷﻌﺮﻫﺎ ﺳﺮﻭﺩﻩ ﺍﺯ ﻫﻨﺮ ﺧﻮﺩ ﺑﻬﺮﻩ ﻣﻴﺒﺮﺩﻩ ﺍﻧﺪ‪ ،‬ﻭ ﺑﺴﻴﺎﺭﻱ‬ ‫ﻫﻢ ﭼﻨﺎﻥ ﻛﺎﺭﻱ ﺭﺍ ﻧﺨﻮﺍﺳﺘﻪ ﻭ ﻳﺎ ﻧﺘﻮﺍﻧﺴﺘﻪ‪ ،‬ﺩﺭ ﻓﺎﺭﺳﻲ ﻧﻮﺷﺘﻦ ﭘﻴﺎﭘﻲ ﻭﺍﮊﻩ ﻫﺎ ﻭ ﺟﻤﻠﻪ ﻫﺎﻱ ﻋﺮﺑﻲ ﻣﻴﺂﻭﺭﺩﻩ ﺍﻧﺪ ﻭ ﺑﺪﻳﻨﺴﺎﻥ ﻫﻨﺮ‬ ‫ﺧﻮﺩ ﺭﺍ ﺑﻤﺮﺩﻡ ﻧﺸﺎﻥ ﻣﻴﺪﺍﺩﻩ ﺍﻧﺪ‪.‬‬ ‫ﺑﺎﺯ ﺷﺪﻥ ﺩﺭﻫﺎﻱ ﺯﺑﺎﻥ ﻓﺎﺭﺳﻲ ﺑﺮﻭﻱ ﻭﺍﮊﻩ ﻫﺎﻱ ﻋﺮﺑﻲ ﺟﺰ ﻧﺘﻴﺠﻪ ﺍﻳﻦ ﻫﻮﺳﺒﺎﺯﻳﻬﺎ ﻭ ﻧﺎﺩﺍﻧﻴﻬﺎ ﻧﺒﻮﺩﻩ‪ ،‬ﻭ ﭼﻮﻥ ﻛﺴﺎﻧﻲ ﺍﻳﻦ ﻛﺎﺭ‬ ‫ﺭﺍ ﻛﺮﺩﻩ ﺍﻧﺪ‪ ،‬ﺭﺍﻩ ﺑﺮﻭﻱ ﺩﻳﮕﺮﺍﻥ ﺑﺎﺯ ﮔﺮﺩﻳﺪﻩ ﻭ ﺧﻮﺩ ﺷﻴﻮﻩ ﻫﻤﮕﺎﻧﻲ ﺷﺪﻩ‪.‬‬ ‫ﻣﻼﻳﺎﻥ ﺗﺎ ﺯﻣﺎﻥ ﻣﺎ ﻫﻤﻴﻦ ﺭﻓﺘﺎﺭ ﺭﺍ ﺑﻜﺎﺭ ﻣﻴﺒﺴﺘﻨﺪ‪ .‬ﺍﻳﻨﺎﻥ ﻛﻪ ﺳﺎﻟﻬﺎ ﺑﺪﺭﺱ ﻋﺮﺑﻲ ﻣﻴﭙﺮﺩﺍﺧﺘﻨﺪ‪ ،‬ﺁﻧﺮﺍ ﺑﺎﻧﺪﺍﺯﻩ ﻛﺘﺎﺏ ﻧﻮﺷﺘﻦ ﻭ ﻳﺎ‬ ‫ﺷﻌﺮ ﺳﺮﻭﺩﻥ ﻧﻤﻴﺂﻣﻮﺧﺘﻨﺪ‪ ،‬ﻭ ﺗﻨﻬﺎ ﺑﻬﺮﻩ ﺍﻱ ﻛﻪ ﺍﺯ ﺁﻥ ﻣﻴﺨﻮﺍﺳﺘﻨﺪ ﺍﻳﻦ ﻣﻴﺒﻮﺩ ﻛﻪ ﺩﺭ ﺳﺨﻦ ﮔﻔﺘﻦ ﺑﺎ ﻣﺮﺩﻡ ﻭ ﺩﺭ ﻗﺒﺎﻟﻪ ﻧﻮﺷﺘﻦ‬ ‫ﭘﻴﺎﭘﻲ ﻭﺍﮊﻩ ﻫﺎ ﻭ ﺟﻤﻠﻪ ﻫﺎﻱ ﻋﺮﺑﻲ ﺑﻜﺎﺭ ﺑﺮﻧﺪ ﻭ ﺑﺪﻳﻨﺴﺎﻥ ﻋﺮﺑﻲ ﺩﺍﻧﻲ ﺧﻮﺩ ﺭﺍ ﺑﻤﺮﺩﻡ ﻧﺸﺎﻥ ﺩﻫﻨﺪ‪ .‬ﺩﺭ ﻗﺒﺎﻟﻪ ﻫﺎ ﻭ ﻣﻬﺮﻧﺎﻣﻪ ﻫﺎ ﺗﺎ‬ ‫ﻣﻴﺘﻮﺍﻧﺴﺘﻨﺪ ﻋﺮﺑﻲ ﻣﻴﻨﻮﺷﺘﻨﺪ ﻭ ﭼﻮﻥ ﺩﺭﻣﻴﻤﺎﻧﺪﻧﺪ‪ ،‬ﻓﺎﺭﺳﻲ ﺁﻏﺎﺯ ﻣﻴﻜﺮﺩﻧﺪ‪.‬‬ ‫ﻣﺎﻧﻨﺪﻩ ﻫﻤﻴﻦ ﻛﺎﺭ ﺩﺭ ﺳﻲ ﻭ ﺍﻧﺪ ﺳﺎﻝ ﭘﻴﺶ‪ ،‬ﺍﺯ ﻓﺮﺍﻧﺴﻪ ﺧﻮﺍﻧﺎﻥ ﺩﻳﺪﻩ ﺷﺪ‪.‬ﻛﺴﺎﻧﻴﻜﻪ ﺑﻴﺶ ﻳﺎ ﻛﻢ ﻓﺮﺍﻧﺴﻪ ﻳﺎﺩ ﻣﻴﮕﺮﻓﺘﻨﺪ‪ ،‬ﺑﺮﺍﻱ‬ ‫ﺁﻧﻜﻪ ﻫﻨﺮ ﺧﻮﺩ ﺭﺍ ﺑﻜﺎﺭ ﺑﺮﻧﺪ ﻭ ﺑﺮﺗﺮﻱ ﺑﻤﺮﺩﻡ ﻓﺮﻭﺷﻨﺪ‪ ،‬ﺩﺭ ﮔﻔﺘﻪ ﻫﺎ ﻭ ﻧﻮﺷﺘﻪ ﻫﺎﻱ ﺧﻮﺩ ﭘﻴﺎﭘﻲ ﻭﺍﮊﻩ ﻫﺎﻱ ﺍﺭﻭﭘﺎﻳﻲ ﻣﻴﺂﻭﺭﺩﻧﺪ‪،‬‬ ‫ﻛﻪ ﺍﮔﺮ ﺟﻠﻮﮔﻴﺮﻱ ﻧﺸﺪﻱ ﺗﺎﻛﻨﻮﻥ ﻫﺰﺍﺭ ﻭﺍﮊﻩ ﺑﻔﺎﺭﺳﻲ ﺁﻣﻴﺨﺘﻪ ﮔﺮﺩﻳﺪﻱ‪.‬‬ ‫ﻛﻮﺗﺎﻩ ﺳﺨﻦ‪ :‬ﺍﻳﻦ ﺩﺭﺁﻣﻴﺨﺘﮕﻲ ﻓﺎﺭﺳﻲ ﺑﺎ ﻭﺍﮊﻩ ﻫﺎﻱ ﺗﺎﺯﻱ ﻭ ﺑﺎﺯ ﺑﻮﺩﻥ ﺩﺭﻫﺎﻱ ﺍﻳﻦ ﺯﺑﺎﻥ ﺑﺮﻭﻱ ﻭﺍﮊﻩ ﻫﺎﻱ ﺁﻥ‪ ،‬ﻳﻚ‬ ‫ﺗﺎﺭﻳﺨﭽﻪ ﺳﺮﻓﺮﺍﺯﺍﻧﻪ ﻧﻤﻴﺪﺍﺭﺩ‪ ،‬ﻭ ﺑﻬﺮﺣﺎﻝ ﺍﻳﻦ ﺧﻮﺩ ﻳﻜﻲ ﺍﺯ ﺁﺳﻴﺒﻬﺎﻱ ﺯﺑﺎﻥ ﻓﺎﺭﺳﻲ ﻣﻴﺒﻮﺩ ﻛﻪ ﺯﻳﺎﻧﻬﺎﻱ ﭼﻨﺪﻱ ﺭﺍ ﺩﺭ ﺑﺮﻣﻴﺪﺍﺷﺖ‪،‬‬ ‫ﻭ ﭼﻮﻥ ﻛﺴﺎﻧﻲ ﻫﻨﻮﺯ ﻫﻢ ﻫﻮﺍﺩﺍﺭﻱ ﺍﺯ ﺁﻥ ﻭﺍﮊﻩ ﻫﺎ ﻣﻴﻨﻤﺎﻳﻨﺪ ﻭ ﺍﺯ ﺍﻳﺴﺘﺎﺩﮔﻲ ﺩﺳﺖ ﺑﺮﻧﺪﺍﺷﺘﻪ‪ ،‬ﺩﺭ ﭘﺸﺖ ﺳﺮ ﺑﺰﺑﺎﻧﺪﺭﺍﺯﻱ‬ ‫ﻣﻴﭙﺮﺩﺍﺯﻧﺪ‪ ،‬ﺍﻳﻨﻚ ﻣﻦ ﺁﻥ ﺯﻳﺎﻧﻬﺎ ﺭﺍ ﺭﻭﺷﻦ ﻣﻴﮕﺮﺩﺍﻧﻢ‪:‬‬ ‫‪ (١‬ﺁﻥ ﺩﺭﺁﻣﻴﺨﺘﮕﻲ ﻭ ﮔﺸﺎﺩﻩ ﺑﻮﺩﻥ ﺩﺭﻫﺎﻱ ﺯﺑﺎﻥ ﺑﺮﻭﻱ ﻭﺍﮊﻩ ﻫﺎﻱ ﻋﺮﺑﻲ‪ ،‬ﻓﺎﺭﺳﻲ ﺭﺍ ﺍﺯ »ﻳﻜﺰﺑﺎﻧﻲ« ﺑﻴﺮﻭﻥ ﺑﺮﺩﻩ ﺑﻮﺩ‪ .‬ﺯﻳﺮﺍ‬ ‫ﻳﻜﺰﺑﺎﻥ ﻫﻨﮕﺎﻣﻲ ﻳﻜﺰﺑﺎﻧﺴﺖ ﻛﻪ ﺩﺍﺭﺍﻱ ﻳﻚ ﺭﺷﺘﻪ ﻛﻠﻤﻪ ﻫﺎ ﺑﺎﺷﺪ ﻭ ﻫﻤﮕﻲ ﺁﻧﺮﺍ ﺑﻴﻚ ﺭﺍﻩ ﻧﻮﻳﺴﻨﺪ ﻭ ﮔﻮﻳﻨﺪ‪ .‬ﻭﻟﻲ ﻓﺎﺭﺳﻲ ﻛﻪ‬ ‫ﻼ ﻳﻜﻲ ﺟﺰ ﻭﺍﮊﻩ ﻫﺎﻱ ﻓﺎﺭﺳﻲ ﺑﻜﺎﺭ ﻧﺒﺮﺩ‪ ،‬ﻭ ﺩﻳﮕﺮﻱ ﻫﻤﻪ ﺭﺍ ﻋﺮﺑﻲ‬ ‫ﻫﺮﻛﺴﻲ ﻣﻴﺘﻮﺍﻧﺴﺖ ﺁﻥ ﺭﺍ ﺑﮕﻮﻧﻪ ﺩﻳﮕﺮﻱ ﮔﺮﺩﺍﻧﺪ )ﻣﺜ ﹰ‬ ‫ﺑﻴﺎﻭﺭﺩ‪ ،‬ﻭ ﺳﻮﻣﻲ ﻧﻴﻤﻲ ﻓﺎﺭﺳﻲ ﻭ ﻧﻴﻤﻲ ﻋﺮﺑﻲ ﮔﺮﺩﺍﻧﺪ(‪ ،‬ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﻳﻜﺰﺑﺎﻥ ﺷﻤﺮﺩﻩ ﻧﻤﻴﺸﺪ‪ .‬ﺷﻤﺎ ﺷﺎﻫﻨﺎﻣﻪ ﻓﺮﺩﻭﺳﻲ ﺭﺍ ﺑﺎ‬ ‫ﻛﻠﻴﻠﻪ ﻭ ﺩﻣﻨﻪ ﻓﺎﺭﺳﻲ ﻳﺎ ﺍﻧﻮﺍﺭ ﺳﻬﻴﻠﻲ ﺑﺴﻨﺠﻴﺪ‪ ،‬ﺁﻳﺎ ﺧﻮﺍﻫﻴﺪ ﺗﻮﺍﻧﺴﺖ ﺁﻥ ﺩﻭ ﺭﺍ ﺩﺭ ﻳﻜﺰﺑﺎﻥ ﺑﺸﻤﺎﺭﻳﺪ؟!‪ ..‬ﺁﻳﺎ ﻛﺴﺎﻧﻴﻜﻪ ﻓﺎﺭﺳﻲ ﺭﺍ‬ ‫ﺍﺯ ﺭﻭﻱ ﺷﺎﻫﻨﺎﻣﻪ ﺁﻣﻮﺧﺘﻪ ﺑﻮﺩﻧﺪ ﻣﻴﺘﻮﺍﻧﺴﺘﻨﺪ ﻛﻠﻴﻠﻪ ﻭ ﺩﻣﻨﻪ ﺭﺍ ﺑﻔﻬﻨﺪ؟!‪ ..‬ﺷﺎﻫﻨﺎﻣﻪ‪ ،‬ﻭ ﻛﻠﻴﻠﻪ ﻭ ﺩﻣﻨﻪ ﻛﻪ ﭘﺮﺩﺍﺯﻧﺪﻧﮕﺎﻧﺸﺎﻥ ﻫﺮ ﻛﺪﺍﻡ‬ ‫ﺷﻴﻮﻩ ﺩﻳﮕﺮﻱ ﻣﻴﺪﺍﺷﺘﻪ ﺍﻧﺪ )ﻛﻪ ﺁﻥ ﻳﻜﻲ ﻫﻮﺍﺩﺍﺭ ﻭﺍﮊﻩ ﻫﺎﻱ ﻓﺎﺭﺳﻲ ﻭ ﺍﻳﻦ ﻳﻜﻲ ﺩﻟﺒﺴﺘﻪ ﻭﺍﮊﻩ ﻫﺎﻱ ﺗﺎﺯﻱ ﻣﻴﺒﻮﺩﻩ( ﺑﻤﺎﻧﺪ‪ ،‬ﻫﻤﺎﻥ‬ ‫ﻛﻠﻴﻠﻪ ﻭ ﺩﻣﻨﻪ ﺭﺍ ﺑﺎ ﺍﻧﻮﺍﺭ ﺳﻬﻴﻠﻲ ﻛﻪ ﺷﻴﻮﻩ ﭘﺮﺩﺍﺯﻧﺪﮔﺎﻧﺸﺎﻥ ﻳﻜﻲ ﻣﻴﺒﻮﺩﻩ ﻭ ﻫﺮ ﺩﻭﻱ ﺁﻧﻬﺎ ﺗﺮﺟﻤﻪ ﻳﻚ ﻛﺘﺎﺏ ﻣﻴﺒﺎﺷﺪ ﺑﺴﻨﺠﻴﺪ‪ ،‬ﺁﻳﺎ‬ ‫ﻣﻴﺘﻮﺍﻥ ﺁﻧﻬﺎ ﺭﺍ ﺩﺭ ﻳﻜﺰﺑﺎﻥ ﺩﺍﻧﺴﺖ؟!‪ ..‬ﺁﻳﺎ ﻛﺴﻴﻜﻪ ﺍﻳﻨﺮﺍ ﻓﻬﻤﻴﺪﻩ‪ ،‬ﺁﻧﺮﺍ ﻧﻴﺰ ﻣﻴﺘﻮﺍﻧﺪ ﻓﻬﻤﻴﺪ؟!‪ ..‬ﺍﻳﻨﻬﺎ ﻧﻴﺰ ﻛﻪ ﻧﻮﻳﺴﻨﺪﮔﺎﻧﺸﺎﻥ ﺟﺪﺍ‬ ‫ﻣﻴﺒﻮﺩﻩ ﺍﻧﺪ ﺑﻤﺎﻧﺪ‪ ،‬ﻫﻤﺎﻥ ﺗﺎﺭﻳﺦ ﺟﻬﺎﻧﮕﺸﺎ ﺭﺍ ﺑﺎ ﺩﺭﻩ ﻧﺎﺩﺭﻱ ﻛﻪ ﻫﺮ ﺩﻭ ﺭﺍ ﻣﻴﺮﺯﺍ ﻣﻬﺪﻳﺨﺎﻥ ﺍﺳﺘﺮﺁﺑﺎﺩﻱ ﻧﻮﺷﺘﻪ ﺑﺴﻨﺠﻴﺪ‪ .‬ﺁﻳﺎ ﻣﻴﺘﻮﺍﻧﻴﺪ‬ ‫ﻫﺮ ﺩﻭ ﺭﺍ ﺩﺭ ﻳﻜﺰﺑﺎﻥ ﺑﺸﻤﺎﺭﻳﺪ؟!‪ ..‬ﺁﻳﺎ ﻛﺴﺎﻧﻴﻜﻪ ﺟﻬﺎﻧﮕﺸﺎ ﺭﺍ ﻓﻬﻤﻴﺪﻩ ﺍﻧﺪ‪ ،‬ﺩﺭﻩ ﻧﺎﺩﺭﻱ ﺭﺍ ﻧﻴﺰ ﺗﻮﺍﻧﻨﺪ ﻓﻬﻤﻴﺪ؟!‪..‬‬ ‫ﺑﻬﻤﻪ ﺍﻳﻦ ﭘﺮﺳﺸﻬﺎ ﺑﺎﻳﺪ ﭘﺎﺳﺦ »ﻧﻪ« ﺩﺍﺩ‪ ،‬ﻭ ﺭﺍﺳﺘﻲ ﻛﻪ ﻓﺎﺭﺳﻲ ﺑﺎ ﺣﺎﻟﻴﻜﻪ ﻣﻴﺪﺍﺷﺖ »ﻳﻜﺰﺑﺎﻥ« ﻧﻤﻴﺒﻮﺩ‪ .‬ﺑﻠﻜﻪ ﺧﻮﺩ »ﺯﺑﺎﻥ«‬ ‫ﻧﻤﻴﺒﻮﺩ‪ .‬ﺯﺑﺎﻥ ﺑﺮﺍﻱ ﺁﻧﺴﺖ ﻛﻪ ﮔﻮﻳﻨﺪﻩ ﺑﺪﺳﺘﻴﺎﺭﻱ ﺁﻥ‪ ،‬ﺧﻮﺍﺳﺘﻬﺎﻱ ﺧﻮﺩ ﺭﺍ ﺑﺸﻨﻮﻧﺪﻩ ﺑﻔﻬﻤﺎﻧﺪ‪ ،‬ﻭ ﺍﻳﻦ ﺑﺴﺘﻪ ﺑﺂﻧﺴﺖ ﻛﻪ ﮔﻮﻳﻨﺪﻩ ﻭ‬

‫ﺯﺑﺎﻥ ﭘﺎﻙ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺷﻨﻮﻧﺪﻩ‪ ،‬ﻫﺮ ﺩﻭﺷﺎﻥ ﻛﻠﻤﻪ ﻫﺎ ﻭ ﺟﻤﻠﻪ ﻫﺎ ﺭﺍ ﺑﺸﻨﺎﺳﻨﺪ ﻛﻪ ﺩﻳﮕﺮ ﻧﻴﺎﺯﻱ ﺑﺎﻧﺪﻳﺸﻪ ﺩﺭﺑﺎﺭﻩ ﺁﻧﻬﺎ ﻧﻴﻔﺘﺪ‪ .‬ﻣﺎ ﻫﻨﮕﺎﻣﻴﻜﻪ ﺳﺨﻦ ﻣﻴﮕﻮﻳﻴﻢ‬ ‫ﺑﺎ ﺯﺑﺎﻥ ﻛﺎﺭﻱ ﻧﻤﻴﺪﺍﺭﻳﻢ ﻭ ﺑﻮﺍﮊﻩ ﻫﺎﻱ ﺁﻥ ﻧﺒﺎﻳﺪ ﭘﺮﺩﺍﺯﻳﻢ‪ .‬ﻭﺍﮊﻩ ﻫﺎ ﺗﻨﻬﺎ ﺑﺮﺍﻱ ﻧﺸﺎﻥ ﺩﺍﺩﻥ ﻣﻌﻨﻴﻬﺎﺳﺖ‪ .‬ﺍﺯ ﺍﻳﻨﺮﻭ ﺯﺑﺎﻥ ﺑﺎﻳﺪ »ﻣﺮﺯﺩﺍﺭ«‬ ‫ﺑﺎﺷﺪ ﻛﻪ ﻭﺍﮊﻫﺎﻳﺶ ﺷﻨﺎﺧﺘﻪ ﮔﺮﺩﺩ ﻭ ﻫﺮﻛﺲ ﺍﺯ ﭘﻴﺶ ﺁﻧﻬﺎ ﺭﺍ ﺑﺪﺍﻧﺪ‪ .‬ﭼﻨﺎﻧﻜﻪ ﻳﻚ ﺁﻳﻨﻪ ﻛﻪ ﺑﺂﻥ ﻣﻴﻨﮕﺮﻳﻢ ﻫﺮﭼﻪ ﺻﺎﻓﺘﺮ ﺑﺎﺷﺪ‬ ‫ﺧﻮﺩ ﺩﺭ ﻣﻴﺎﻧﻪ ﻧﺎﺳﺘﺮﺳﻨﺪﻩ ﺗﺮ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﻣﺎ ﻳﻜﺴﺮﻩ ﺑﺎ ﭘﻴﻜﺮﻩ ﺧﻮﺩ ﺭﻭﺑﺮﻭ ﺧﻮﺍﻫﻴﻢ ﮔﺮﺩﻳﺪ‪ ،‬ﻳﻜﺰﺑﺎﻥ ﻧﻴﺰ ﻫﺮﭼﻪ ﻭﺍﮊﻩ ﻫﺎﻳﺶ‬ ‫ﺷﻨﺎﺧﺘﻪ ﺗﺮ ﺑﺎﺷﺪ ﻛﻪ ﺧﻮﺩ ﺩﺭ ﻣﻴﺎﻧﻪ ﻛﻤﺘﺮ ﺳﺘﺮﺳﺪ ﻭ ﺷﻨﻮﻧﺪﻩ ﻳﻜﺴﺮ ﺑﺴﺮ ﻣﻌﻨﻴﻬﺎ ﺭﻭﺩ‪ ،‬ﺍﻳﻦ ﻧﺸﺎﻥ ﻧﻴﻜﻲ ﻭ ﺩﺭﺳﺘﻲ ﺁﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪.‬‬ ‫ﻭﻟﻲ ﻓﺎﺭﺳﻲ ﺑﻮﺍﺭﻭﻧﻪ ﺍﻳﻦ ﻣﻴﺒﻮﺩ ﻭ ﭼﻮﻥ ﻫﺮﻛﺴﻲ ﺷﻴﻮﻩ ﺩﻳﮕﺮﻱ ﺑﻜﺎﺭ ﻣﻴﺒﺮﺩ‪ ،‬ﺷﻨﻮﻧﺪﻩ ﻣﻴﺒﺎﻳﺴﺖ ﻧﺨﺴﺖ ﺑﺎ ﻭﺍﮊﻩ ﻫﺎ ﻭ‬ ‫ﺟﻤﻠﻪ ﻫﺎ ﺭﻭﺑﺮﻭ ﮔﺮﺩﺩ ﻭ ﺑﺂﻧﻬﺎ ﺑﭙﺮﺩﺍﺯﺩ ﻭ ﻣﻌﻨﻲ ﻫﺮ ﻛﺪﺍﻡ ﺭﺍ ﺑﺪﺍﻧﺪ ﻭ ﭘﺲ ﺍﺯ ﺁﻥ ﺭﺍﻩ ﺑﺠﻤﻠﻪ ﻫﺎ ﺑﺮﺩ‪ .‬ﺍﻳﻨﺴﺖ ﺩﻭﺑﺎﺭﻩ ﻣﻴﮕﻮﻳﻴﻢ‪:‬‬ ‫ﻓﺎﺭﺳﻲ ﻧﻪ ﺗﻨﻬﺎ »ﻳﻜﺰﺑﺎﻥ«‪ ،‬ﺑﻠﻜﻪ ﺧﻮﺩ »ﺯﺑﺎﻥ« ﻧﻤﻴﺒﻮﺩ‪.‬‬ ‫ﺭﺍﺳﺘﻲ ﻫﻢ ﺁﻧﺴﺖ ﻛﻪ ﺍﺯ ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﺎﺯ‪ ،‬ﺯﺑﺎﻥ ﻓﺎﺭﺳﻲ ﺑﻴﺶ ﺍﺯ ﻫﺮ ﻛﺎﺭﻱ‪ ،‬ﺩﺭ ﺭﺍﻩ ﺳﺨﻦ ﺑﺎﺯﻱ ﺑﻜﺎﺭ ﺭﻓﺘﻪ‪ .‬ﺷﺎﻋﺮﺍﻥ ﻛﻪ ﺟﺰ‬ ‫ﺩﺭ ﭘﻲ ﻗﺎﻓﻴﻪ ﺑﺎﻓﻲ ﻧﻤﻴﺒﻮﺩﻩ ﺍﻧﺪ ﻭ ﺧﻮﺩ ﺑﺎﻳﻦ ﺧﺴﺘﻮﺍﻥ ﮔﺮﺩﻳﺪﻩ ﺍﻧﺪ ﺑﻤﺎﻧﻨﺪ‪ ،‬ﻛﺘﺎﺏ ﻧﻮﻳﺴﺎﻥ ﻫﻢ ﺑﻴﺸﺘﺮﺷﺎﻥ ﻫﻤﻴﻦ ﺭﺍﻩ ﺭﺍ ﭘﻴﻤﻮﺩﻩ ﺍﻧﺪ‪.‬‬ ‫ﺗﺎﺭﻳﺦ ﻧﻮﻳﺴﺎﻥ ﻛﻪ ﺑﺘﺎﺭﻳﺦ ﭘﺮﺩﺍﺧﺘﻪ ﺍﻧﺪ ﺩﺭ ﺁﻥ ﻣﻴﺎﻥ ﺍﺯ ﺳﺨﻦ ﺑﺎﺯﻱ ﻭ ﺟﻤﻠﻪ ﭘﺮﺩﺍﺯﻱ ﭼﺸﻢ ﻧﭙﻮﺷﻴﺪﻩ ﻭ ﻛﺴﺎﻧﻲ ﺍﺯ ﺁﻧﺎﻥ ﺑﻴﺶ ﺍﺯ‬ ‫ﺗﺎﺭﻳﺦ ﺩﺭ ﺑﻨﺪ ﺍﻳﻦ ﻛﺎﺭ ﻣﻴﺒﻮﺩﻩ ﺍﻧﺪ‪ .‬ﻭﺻﺎﻑ ﺁﺷﻜﺎﺭﻩ ﻣﻴﻨﻮﻳﺴﺪ ﻛﻪ ﺧﻮﺍﺳﺘﺶ ﻧﺸﺎﻧﺪﺍﺩﻥ »ﻓﺼﺎﺣﺖ ﻭ ﺑﻼﻏﺖ« ﻣﻴﺒﻮﺩﻩ ﻭ ﺗﺎﺭﻳﺦ ﺭﺍ‬ ‫ﺩﺳﺘﺎﻭﻳﺰﻱ ﺑﺮﺍﻱ ﺁﻥ ﮔﺮﻓﺘﻪ‪ .١‬ﺟﻮﻳﻨﻲ ﺩﺭ ﺣﺎﻝ ﺁﻧﻜﻪ ﺗﺎﺭﻳﺦ ﺩﻟﮕﺪﺍﺯ ﻣﻐﻮﻝ ﺭﺍ ﻣﻴﻨﻮﻳﺴﺪ‪ ،‬ﺑﻨﺎﻡ ﺳﺨﻦ ﺑﺎﺯﻱ ﺍﺯ »ﺳﺠﻊ« ﭘﺮﺩﺍﺯﻱ ﻭ‬ ‫»ﺑﻬﺎﺭﻳﻪ« ﺳﺎﺯﻱ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﻛﻪ ﻧﺸﺎﻥ ﺑﻴﺪﺭﺩﻱ ﺍﻭﺳﺖ‪ ،‬ﺑﺎﺯ ﻧﻤﻴﻤﺎﻧﺪ‪ .‬ﺩﻳﮕﺮﺍﻥ ﻧﻴﺰ ﻫﻤﻴﻦ ﺭﻓﺘﺎﺭ ﺭﺍ ﺩﺍﺷﺘﻪ ﺍﻧﺪ ﻭ ﺗﻨﻬﺎ ﺗﺎﺭﻳﺦ ﺑﻴﻬﻘﻲ‬ ‫ﻭ ﻛﺘﺎﺏ ﻛﺮﺩﻳﺰﻱ ﻭ ﻋﺎﻟﻢ ﺁﺭﺍﻱ ﻋﺒﺎﺳﻲ ﻭ ﺑﺮﺧﻲ ﻛﺘﺎﺑﻬﺎﻱ ﺩﻳﮕﺮ ﺍﺳﺖ ﻛﻪ ﺑﻴﺮﻭﻥ ﺍﺯ ﺍﻳﻦ ﺭﺷﺘﻪ ﻣﻴﺒﺎﺷﻨﺪ‪.‬‬ ‫ﺍﻳﻨﺎﻥ ﺳﺨﻦ ﺑﺎﺯﻱ ﺭﺍ ﻳﻚ ﻫﻨﺮ ﻣﻴﺪﺍﻧﺴﺘﻪ ﺍﻧﺪ ﻭ ﺍﻳﻨﺴﺖ ﺑﺂﻥ ﻣﻴﻨﺎﺯﻳﺪﻩ ﺍﻧﺪ ﻭ »ﺳﺤﺮ ﺣﻼﻝ« ﻳﺎ »ﻣﻌﺠﺰﻩ« ﻣﻴﻨﺎﻣﻴﺪﻩ ﺍﻧﺪ‪ .‬ﺍﻳﻨﺴﺖ‬ ‫ﻓﻦ ﻫﺎﻳﻲ ﺑﻨﺎﻡ »ﻣﻌﺎﻧﻲ« ﻭ »ﺑﻴﺎﻥ« ﻭ »ﺑﺪﻳﻊ« ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﺳﺨﻦ ﺑﺎﺯﻳﺴﺖ‪ ،‬ﭘﺪﻳﺪ ﺁﻭﺭﺩﻩ ﺍﻧﺪ ﻛﻪ ﺩﺭ ﻣﺪﺭﺳﻪ ﻫﺎ ﺩﺭﺱ‬ ‫ﻣﻴﺨﻮﺍﻧﺪﻩ ﺍﻧﺪ‪ .‬ﺍﻳﻨﻬﺎ ﺩﺭﺑﺎﺭﻩ ﺯﺑﺎﻥ ﺗﺎﺯﻱ ﺑﻮﺩﻩ ﻭﻟﻲ ﺑﺎ ﻓﺎﺭﺳﻲ ﻫﻤﺎﻥ ﺭﻓﺘﺎﺭ ﺭﺍ ﻣﻴﻨﻤﻮﺩﻩ ﺍﻧﺪ‪.‬‬ ‫ﺍﺯ ﺳﺨﻦ ﺧﻮﺩ ﺩﻭﺭ ﻧﻴﻔﺘﻢ‪ :‬ﮔﺬﺷﺘﮕﺎﻥ ﺑﺰﺑﺎﻥ ﺍﻳﻦ ﻣﻌﻨﺎﻳﻲ ﺭﺍ ﻛﻪ ﻣﺎ ﻣﻴﺪﻫﻴﻢ ﻧﻤﻴﺪﺍﺩﻩ ﺍﻧﺪ ﻭ ﺍﺯ ﺁﻥ ﺍﻳﻦ ﻧﺘﻴﺠﻪ ﺭﺍ ﻛﻪ ﻣﺎ‬ ‫ﻣﻴﺨﻮﺍﻫﻴﻢ ﻧﻤﻴﺨﻮﺍﺳﺘﻪ ﺍﻧﺪ‪ .‬ﺁﻧﺎﻥ ﺍﺭﺝ ﺑﺴﻴﺎﺭﻱ ﺑﻤﻌﻨﻲ ﻧﻤﻴﮕﺰﺍﺭﺩﻩ ﺍﻧﺪ ﻭ ﺑﻴﺶ ﺍﺯ ﻫﻤﻪ ﺑﻮﺍﮊﻩ ﻫﺎ ﻭ ﺟﻤﻠﻪ ﻫﺎ ﻣﻴﭙﺮﺩﺍﺧﺘﻪ ﺍﻧﺪ‪ ،‬ﻭ ﺑﺮﺍﻱ‬ ‫ﺍﻳﻦ ﺧﻮﺍﺳﺖ ﺍﻳﺸﺎﻥ‪ ،‬ﺁﻣﻴﺨﺘﻪ ﺑﻮﺩﻥ ﻭﺍﮊﻩ ﻫﺎﻱ ﻋﺮﺑﻲ ﻧﻪ ﺗﻨﻬﺎ ﺯﻳﺎﻥ ﻧﻤﻴﺮﺳﺎﻧﻴﺪﻩ‪ ،‬ﺧﻮﺩ ﺳﻮﺩ ﻧﻴﺰ ﻣﻴﺪﺍﺩﻩ‪ .‬ﻛﺴﺎﻧﻴﻜﻪ ﺟﺰ ﺩﺭ ﭘﻲ ﺳﺠﻊ‬ ‫ﻳﺎ ﻗﺎﻓﻴﻪ ﻳﺎ ﺟﻨﺎﺱ ﻳﺎ ﺗﺮﺟﻴﻊ ﻳﺎ ﻣﺎﻧﻨﺪ ﺍﻳﻦ ﻧﻤﻴﺒﻮﺩﻩ ﺍﻧﺪ‪ ،‬ﺍﻳﻦ ﺑﻴﻤﺮﺯﻱ ﺯﺑﺎﻥ ﺑﺮﺍﻱ ﺁﻧﺎﻥ ﺑﺴﻴﺎﺭ ﺳﻮﺩﻣﻨﺪ ﻣﻴﺒﻮﺩﻩ‪ .‬ﻭﻟﻲ ﺑﺮﺍﻱ ﻣﺎ ﻛﻪ ﺟﺰ‬ ‫ﺩﺭ ﭘﻲ ﻣﻌﻨﻴﻬﺎ ﻧﻤﻴﺒﺎﺷﻴﻢ ﻭ ﺯﺑﺎﻥ ﺭﺍ ﺟﺰ ﺑﺮﺍﻱ ﻓﻬﻤﺎﻧﻴﺪﻥ ﺁﻧﻬﺎ ﻧﻤﻴﺨﻮﺍﻫﻴﻢ‪ ،‬ﺍﻳﻦ ﺑﺴﻴﺎﺭ ﺯﻳﺎﻧﻤﻨﺪ ﺍﺳﺖ ﻭ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ ﺑﺎ ﭼﻨﻴﻦ‬ ‫ﺣﺎﻟﻲ ﺁﻧﺮﺍ ﺯﺑﺎﻥ ﻧﻤﻴﺘﻮﺍﻧﺴﺘﻴﻢ ﻧﺎﻣﻴﺪ‪.‬‬ ‫‪ (٢‬ﺯﻳﺎﻥ ﺩﻭﻡ ﺁﻧﻜﻪ ﺍﻳﻦ ﺩﺭﺁﻣﻴﺨﺘﮕﻲ ﻭ ﺑﻴﻤﺮﺯﻱ‪ ،‬ﺯﺑﺎﻥ ﻓﺎﺭﺳﻲ ﺭﺍ ﺍﺯ ﺟﺪﺍﺳﺮﻱ ﺑﻲ ﺑﻬﺮﻩ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺑﻮﺩ‪ .‬ﺯﻳﺮﺍ ﺯﺑﺎﻥ ﺑﺎ‬ ‫ﺁﻧﺤﺎﻝ ﺍﮔﺮ ﻛﺴﺎﻧﻲ ﺧﻮﺍﺳﺘﻨﺪﻱ ﻳﺎﺩ ﺑﮕﻴﺮﻧﺪ‪ ،‬ﺑﺎﻳﺴﺘﻲ ﮔﺬﺷﺘﻪ ﺍﺯ ﻭﺍﮊﻩ ﻫﺎﻱ ﻓﺎﺭﺳﻲ ﻭ ﺩﺳﺘﻮﺭ ﺍﻳﻦ ﺯﺑﺎﻥ‪ ،‬ﻭﺍﮊﻩ ﻫﺎﻱ ﻋﺮﺑﻲ ﻭ‬ ‫ﺻﺮﻑ ﻭ ﻧﺤﻮ ﺁﻥ ﺯﺑﺎﻥ ﺭﺍ ﻧﻴﺰ ﻳﺎﺩ ﺑﮕﻴﺮﻧﺪ‪ .‬ﺧﻮﺩ ﺍﻳﺮﺍﻧﻴﺎﻥ ﻛﻪ ﻓﺎﺭﺳﻲ ﺯﺑﺎﻥ ﻣﺎﺩﺭﺯﺍﺩﻳﺸﺎﻥ ﺷﻤﺮﺩﻩ ﻣﻴﺸﺪ‪ ،‬ﺑﺮﺍﻱ ﻳﺎﺩ ﮔﺮﻓﺘﻦ ﺁﻥ‬ ‫ﻣﻴﺒﺎﻳﺴﺖ ﻋﺮﺑﻲ ﺭﺍ ﻧﻴﺰ ﺩﺭﺱ ﺧﻮﺍﻧﺪﻩ ﻭ ﺁﻧﺮﺍ ﻧﻴﺰ ﺑﻴﺎﻣﻮﺯﻧﺪ‪.‬‬ ‫‪ - ١‬ﮔﻔﺘﻪ ﻫﺎﻱ ﺧﻮﺩ ﻭﺻﺎﻑ ﺧﻮﺍﻧﺪﻧﻴﺴﺖ‪» :‬ﻧﻈﺮ ﺑﺮ ﺁﻧﺴﺖ ﻛﻪ ﺍﻳﻦ ﻛﺘﺎﺏ ﻣﺠﻤﻮﻋﻪ ﺻﻨﺎﻳﻊ ﻋﻠﻮﻡ ﻭ ﻓﻬﺮﺳﺖ ﺑﺪﺍﻳﻊ ﻓﻀﺎﻳﻞ ﻭ ﺩﺳﺘﻮﺭ ﺍﺳﺎﻟﻴﺐ ﺑﻼﻏﺖ ﻭ ﻗﺎﻧﻮﻥ ﻗﻮﺍﻟﻴﺐ ﺑﺮﺍﻋﺖ ﺑﺎﺷﺪ‬ ‫ﻭ ﺍﺧﺒﺎﺭ ﻭ ﺍﺣﻮﺍﻝ ﻛﻪ ﻣﻮﺿﻮﻉ ﻋﻠﻢ ﺗﺎﺭﻳﺨﺴﺖ ﻣﻀﺎﻣﻴﻦ ﺁﻥ ﺑﺎﻟﻌﺮﺽ ﻣﻌﻠﻮﻡ ﮔﺮﺩﺩ«‪.‬‬

‫ﺯﺑﺎﻥ ﭘﺎﻙ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺍﻳﺮﺍﻧﻴﺎﻥ ﺗﺎ ﺑﻴﺴﺖ ﻭ ﺳﻲ ﺳﺎﻝ ﭘﻴﺶ ﺩﺭﺱ ﻋﺮﺑﻲ ﻣﻴﺨﻮﺍﻧﺪﻧﺪ ﻭ ﺑﺎ ﺁﻧﻜﻪ ﺳﺎﻟﻬﺎ ﺩﺭ ﺁﻥ ﺭﺍﻩ ﺭﻧﺞ ﻣﻴﺒﺮﺩﻧﺪ‪ ،‬ﺑﺎﺯ ﺩﺭ ﺑﺴﻴﺎﺭﻱ ﺍﺯ‬ ‫ﻭﺍﮊﻩ ﻫﺎ ﺩﭼﺎﺭ ﻟﻐﺰﺵ ﻣﻴﺸﺪﻧﺪ )ﭼﻨﺎﻧﻜﻪ »ﻛﺎﻓﻲ« ﺭﺍ »ﻣﻜﻔﻲ« ﻭ »ﻣﻨﺠﻲ« ﺭﺍ »ﻧﺎﺟﻲ« ﻭ »ﺁﻳﺲ« ﺭﺍ »ﻣﺎﻳﻮﺱ« ﻣﻴﻨﻮﺷﺘﻨﺪ(‪ .‬ﺍﺯ ﺁﻧﺴﻮﻱ‬ ‫ﻣﺮﺩﻡ ﻋﺎﻣﻲ ﻛﻪ ﺑﻌﺮﺑﻲ ﺑﻴﮕﺎﻧﻪ ﻣﻴﺒﻮﺩﻧﺪ‪ ،‬ﺍﺯ ﺍﻳﻦ ﺯﺑﺎﻥ ﻫﻴﭽﻲ ﻧﻤﻴﻔﻬﻤﻴﺪﻧﺪ ﻭ ﻛﻤﺘﺮﻳﻦ ﺑﻬﺮﻩ ﺍﺯ ﻧﻮﺷﺘﻪ ﻫﺎ ﻭ ﻛﺘﺎﺑﻬﺎ ﻧﻤﻴﺒﺮﺩﻧﺪ‪.‬‬ ‫ﻛﺴﺎﻧﻴﻜﻪ ﺩﺭ ﺑﺮﺍﺑﺮ ﻣﺎ ﺍﻳﺴﺘﺎﺩﻩ ﻣﻴﮕﻔﺘﻨﺪ‪» :‬ﮔﺮﻓﺘﻦ ﻭﺍﮊﻩ ﻋﺮﺑﻲ ﭼﻪ ﺯﻳﺎﻥ ﺩﺍﺭﺩ؟«‪ ،‬ﻫﻤﺎﻧﺎ ﺍﻳﻨﻬﺎ ﺭﺍ ﻧﻤﻴﺎﻧﺪﻳﺸﻴﺪﻧﺪ‪ .‬ﻭﮔﺮﻧﻪ ﺧﻮﺩ‬ ‫ﺯﻳﺎﻥ ﺑﺰﺭﮔﻴﺴﺖ ﻛﻪ ﻓﺎﺭﺳﻲ ﺭﺍ ﻛﻪ ﻳﻜﻲ ﺍﺯ ﺁﺳﺎﻧﺘﺮﻳﻦ ﺯﺑﺎﻧﻬﺎﺳﺖ‪ ،‬ﭼﻨﺪﺍﻥ ﺩﺷﻮﺍﺭ ﮔﺮﺩﺍﻧﻴﻢ ﻛﻪ ﻛﻤﺘﺮ ﻛﺴﻲ ﺍﺯ ﺑﻴﺮﻭﻥ ﺑﺂﻣﻮﺧﺘﻦ‬ ‫ﺁﻥ ﮔﺮﺍﻳﺪ ﻭ ﺍﺯ ﺩﺭﻭﻥ ﻧﻴﺰ ﺍﻧﺒﻮﻩ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺍﺯ ﻓﻬﻤﻴﺪﻥ ﺁﻥ ﺑﻲ ﺑﻬﺮﻩ ﺑﺎﺷﻨﺪ‪ .‬ﻣﻦ ﺑﺎﺭﻫﺎ ﺍﺯ ﺍﺭﻭﭘﺎﻳﻴﺎﻥ ﻛﻪ ﺑﺎﻳﺮﺍﻥ ﺁﻣﺪﻩ ﺍﻧﺪ ﺷﻨﻴﺪﻩ ﺍﻡ ﻛﻪ‬ ‫ﺍﺯ ﻳﺎﺩ ﮔﺮﻓﺘﻦ ﻓﺎﺭﺳﻲ ﭼﺸﻢ ﭘﻮﺷﻴﺪﻩ ﺍﻧﺪ‪ ،‬ﭼﺮﺍ ﻛﻪ ﺑﺎﻳﺴﺘﻲ ﻋﺮﺑﻲ ﺭﺍ ﻧﻴﺰ ﻳﺎﺩ ﮔﻴﺮﻧﺪ ﻭ ﺳﺎﻟﻬﺎ ﺭﻧﺞ ﻛﺸﻨﺪ‪.‬‬ ‫‪ (٣‬ﺯﻳﺎﻥ ﺳﻮﻡ ﺁﻧﻜﻪ ﺑﺮﺍﻱ ﻓﺎﺭﺳﻲ‪ ،‬ﻓﺮﻫﻨﮓ )ﻳﺎ ﻛﺘﺎﺏ ﻟﻐﺖ( ﻧﻮﺷﺘﻦ ﻧﺸﺪﻧﻲ ﻣﻴﺒﻮﺩ‪ .‬ﺯﻳﺮﺍ ﻓﺮﻫﻨﮓ ﺭﺍ ﺑﺮﺍﻱ ﺯﺑﺎﻧﻲ ﺗﻮﺍﻥ‬ ‫ﻧﻮﺷﺖ ﻛﻪ ﻣﺮﺯ ﻣﻴﺪﺍﺭﺩ ﻭ ﻛﺴﻲ ﻣﻴﺘﻮﺍﻧﺪ ﻫﻤﮕﻲ ﺭﻳﺸﻪ ﻫﺎﻱ ﻭﺍﮊﻩ ﻫﺎ ﺭﺍ ﮔﺮﺩ ﺁﻭﺭﺩ ﻭ ﻳﻜﺎﻳﻚ ﺑﺰﻧﺪﺩ‪ .‬ﻳﻜﺰﺑﺎﻧﻲ ﻛﻪ ﻛﺮﺍﻧﻪ‬ ‫ﻧﻤﻴﺪﺍﺭﺩ ﻭ ﺩﺭﺵ ﺑﺰﺑﺎﻧﻬﺎﻱ ﺑﻴﮕﺎﻧﻪ ﺑﺎﺯ ﻣﻴﺒﺎﺷﺪ‪ ،‬ﭼﻪ ﻓﺮﻫﻨﮕﻲ ﺑﺮﺍﻱ ﺍﻭ ﺗﻮﺍﻥ ﻧﻮﺷﺖ؟!‪ ..‬ﻣﻴﺪﺍﻧﻢ ﻛﺴﺎﻧﻲ ﺧﻮﺍﻫﻨﺪ ﮔﻔﺖ‪» :‬ﺑﻬﺘﺮ ﺑﻮﺩ‬ ‫ﻫﻤﺎﻥ ﻭﺍﮊﻩ ﻫﺎﻱ ﻋﺮﺑﻲ ﺭﺍ ﻛﻪ ﺗﺎ ﺁﻧﮕﺎﻩ ﺩﺭ ﻛﺘﺎﺑﻬﺎ ﺑﻜﺎﺭ ﺭﻓﺘﻪ ﺑﻮﺩ ﮔﺮﺩ ﻣﻴﺂﻭﺭﺩﻧﺪ ﻭ ﺩﻳﮕﺮ ﺩﺭ ﺯﺑﺎﻥ ﺭﺍ ﻣﻴﺒﺴﺘﻨﺪ«‪ ،‬ﻭ ﺍﻳﻦ ﺳﺨﻨﻲ‬ ‫ﺍﺳﺖ ﻛﻪ ﻫﻮﺍﺩﺍﺭﺍﻥ ﺩﺭﺁﻣﻴﺨﺘﮕﻲ ﺑﺮﺥ ﻣﺎ ﻣﻴﻜﺸﻴﺪﻧﺪ‪ .‬ﻭﻟﻲ ﺑﺎﻳﺪ ﮔﻔﺖ ﺁﻗﺎﻱ ﻣﺤﻤﺪ ﻗﺰﻭﻳﻨﻲ ﻭ ﻫﻤﺮﺍﻫﺎﻥ ﺍﻭ ﻛﻪ ﺑﺂﻭﺭﺩﻥ‬ ‫ﻭﺍﮊﻩ ﻫﺎﻱ ﻋﺮﺑﻲ ﺩﻟﺒﺴﺘﮕﻲ ﺑﺴﻴﺎﺭﻱ ﻧﺸﺎﻥ ﻣﻴﺪﺍﺩﻧﺪ‪ ،‬ﺑﺮﻭﻱ ﺁﻥ ﻭﺍﮊﻩ ﻫﺎ ﻧﺎﻳﺴﺘﺎﺩﻩ ﺑﺴﺘﻦ ﺩﺭ ﺯﺑﺎﻧﺮﺍ ﺳﺰﺍ ﻧﻤﻴﺸﻤﺎﺭﺩﻧﺪ‪ .‬ﺭﺍﺳﺘﻲ ﻫﻢ‬ ‫ﺩﺭﺟﺎﻳﻴﻜﻪ ﺟﻮﻳﻨﻲ ﻭ ﻭﺻﺎﻑ ﻭ ﺩﻳﮕﺮﺍﻥ ﺍﺯ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﺯﻣﺎﻥ ﻣﻐﻮﻝ ﺑﺨﻮﺩ ﺳﺰﺍ ﺩﺍﻧﺴﺘﻪ ﺍﻧﺪ ﻛﻪ ﻫﺮﭼﻪ ﺗﻮﺍﻧﻨﺪ ﻭﺍﮊﻩ ﺍﺯ ﻋﺮﺑﻲ‬ ‫ﺑﮕﻴﺮﻧﺪ‪ ،‬ﭼﺮﺍ ﺁﻗﺎﻱ ﻗﺰﻭﻳﻨﻲ ﻭ ﺩﻳﮕﺮﺍﻥ ﺍﺯ ﺁﻥ ﺑﺎﺯﻣﻴﻤﺎﻧﺪﻧﺪ؟!‪ ..‬ﻧﻪ ﺗﻨﻬﺎ ﺑﻌﺮﺑﻲ ﺧﻮﺍﻧﺎﻥ‪ ،‬ﺑﻔﺮﺍﻧﺴﻪ ﺧﻮﺍﻧﺎﻥ ﻧﻴﺰ ﺳﺰﻧﺪﻩ ﻣﻴﺒﻮﺩ ﻛﻪ ﺍﺯ‬ ‫ﻫﻮﺳﺒﺎﺯﻱ ﺑﺎﺯ ﻧﺎﻳﺴﺘﺎﺩﻩ ﻭ ﻫﺮﭼﻪ ﻭﺍﮊﻩ ﻓﺮﺍﻧﺴﻪ ﻣﻴﺘﻮﺍﻧﺴﺘﻨﺪ ﺩﺭ ﻧﻮﺷﺘﻪ ﻫﺎﻱ ﺧﻮﺩ ﺑﻴﺎﻭﺭﻧﺪ‪.‬‬ ‫ﺍﺯ ﺁﻧﺴﻮﻱ ﺩﺭ ﻓﺮﻫﻨﮓ ﻧﻮﻳﺴﻲ ﺭﺍﻩ ﺍﻳﻨﺴﺖ ﻛﻪ ﺍﺯ ﻭﺍﮊﻩ ﻫﺎ ﺭﻳﺸﻪ ﺁﻧﻬﺎ ﺭﺍ ﮔﻴﺮﻧﺪ ﻭ ﻣﻌﻨﻲ ﻛﻨﻨﺪ ﻭ ﻛﺴﻴﻜﻪ ﺑﻔﺮﻫﻨﮓ ﻧﮕﺎﻩ‬ ‫ﻣﻴﻜﻨﺪ ﭼﻮﻥ ﺑﺪﺳﺘﻮﺭ ﺯﺑﺎﻥ ﺁﺷﻨﺎﺳﺖ‪ ،‬ﺧﻮﺩ ﺍﻭ »ﺟﺪﺍ ﺷﺪﻩ ﻫﺎ« ﺭﺍ ﺗﻮﺍﻧﺪ ﺩﺍﻧﺴﺖ‪ ،‬ﻭﻟﻲ ﺑﺎ ﻭﺍﮊﻩ ﻫﺎﻱ ﺑﻴﮕﺎﻧﻪ ﺍﻳﻦ ﺭﺍﻩ ﻧﺸﺪﻧﻴﺴﺖ‪.‬‬ ‫ﺯﻳﺮﺍ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻓﺮﻫﻨﮓ ﻧﮕﺮﻧﺪﮔﺎﻥ ﺑﺪﺳﺘﻮﺭ ﺁﻥ ﺯﺑﺎﻥ ﺑﻴﮕﺎﻧﻪ ﺁﺷﻨﺎ ﻧﺨﻮﺍﻫﻨﺪ ﺑﻮﺩ‪ .‬ﺍﻳﻨﺴﺖ ﺑﺎﻳﺪ ﻫﺮ ﻭﺍﮊﻩ ﺭﺍ ﺟﺪﺍﮔﺎﻧﻪ ﻧﻮﺷﺖ ﻭ‬ ‫ﻣﻌﻨﻲ ﻛﺮﺩ‪ .‬ﻣﺜﻼ ﺑﺎﻳﺪ ﺩﻻﻟﺖ‪ ،‬ﺩﻟﻴﻞ‪ ،‬ﻣﺪﻟﻮﻝ‪ ،‬ﺩﺍﻝ‪ ،‬ﺩﻻﺋﻞ‪ ،‬ﺍﺳﺘﺪﻻﻝ‪ ،‬ﻣﺴﺘﺪﻝ‪ ،‬ﻫﺮﻳﻜﻲ ﺭﺍ ﺟﺪﺍﮔﺎﻧﻪ ﺁﻭﺭﺩ‪ ،‬ﻭ ﻧﺘﻴﺠﻪ ﺁﻥ ﺑﺎﻳﺴﺘﻲ‬ ‫ﺑﻮﺩ ﻛﻪ ﺑﺮﺍﻱ ﺯﺑﺎﻥ ﻓﺎﺭﺳﻲ ﻓﺮﻫﻨﮕﻬﺎﻱ ﺑﻴﺴﺖ ﻭ ﺳﻲ ﺟﻠﺪﻱ ﭘﺮﺩﺍﺧﺘﻪ ﮔﺮﺩﺩ‪.‬‬ ‫ﺩﺭ ﻧﺘﻴﺠﻪ ﻫﻤﻴﻦ ﺩﺷﻮﺍﺭﻳﺴﺖ ﻛﻪ ﺗﺎﻛﻨﻮﻥ ﻓﺮﻫﻨﮓ ﻓﺎﺭﺳﻲ ﻧﻮﻳﺴﺎﻥ ﻭﺍﮊﻩ ﻫﺎﻱ ﻋﺮﺑﻲ ﺭﺍ ﺑﻔﺮﻫﻨﮕﻬﺎﻱ ﺧﻮﺩ ﺭﺍﻩ ﻧﺪﺍﺩﻩ ﻭ ﺗﻨﻬﺎ‬ ‫ﻭﺍﮊﻩ ﻫﺎﻱ ﻓﺎﺭﺳﻲ ﺭﺍ ﮔﺮﺩ ﺁﻭﺭﺩﻩ ﺍﻧﺪ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﻫﻤﻴﻦ ﺍﺳﺖ ﻛﻪ ﻓﺮﻫﻨﮕﻬﺎﻱ ﺁﻧﻬﺎ ﺑﺴﻴﺎﺭ ﺑﻴﮕﺎﻧﻪ ﺍﺳﺖ ﻭ ﺷﻤﺎ ﭼﻮﻥ ﻧﮕﺎﻩ ﻛﻨﻴﺪ‬ ‫ﺧﻮﺍﻫﻴﺪ ﺩﻳﺪ ﺟﺰ ﺯﺑﺎﻥ ﻫﺰﺍﺭ ﺳﺎﻝ ﭘﻴﺶ ﺭﺍ ﺑﺪﻳﺪﻩ ﻧﮕﺮﻓﺘﻪ ﺍﻧﺪ‪.‬‬ ‫‪ (٤‬ﻳﻜﺰﻳﺎﻥ ﺩﻳﮕﺮ ﺁﻧﻜﻪ ﻧﺎﻣﻬﺎﻳﻲ ﻛﻪ ﻣﺎ ﺍﻣﺮﻭﺯ ﺑﭽﻴﺰﻫﺎﻳﻲ ﻣﻴﮕﺰﺍﺭﻳﻢ‪ ،‬ﻧﺎﻣﻬﺎﻱ ﺩﻭﻡ ﺍﺳﺖ ﻛﻪ ﻣﻌﻨﺎﻫﺎﻳﻲ ﻣﻴﺪﺍﺭﺩ‪ ،‬ﻣﺜﻼ‬ ‫ﻣﻬﻤﺎﻧﺨﺎﻧﻪ‪ ،‬ﺑﺎﻻﺧﺎﻧﻪ‪ ،‬ﺭﺍﻩ ﺁﻫﻦ‪ ،‬ﺍﻳﺴﺘﮕﺎﻩ‪ ،‬ﺁﺯﻣﺎﻳﺸﮕﺎﻩ‪ ،‬ﺩﻭﺭﺑﻴﻦ‪ ،‬ﺩﻭﭼﺮﺧﻪ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﻛﻪ ﻫﺮﻛﺪﺍﻡ ﻣﻌﻨﺎﻳﻲ ﻣﻴﻔﻬﻤﺎﻧﺪ‪ .‬ﺍﻳﻨﮕﻮﻧﻪ‬ ‫ﻧﺎﻣﻬﺎ ﻛﻪ ﺍﺯ ﺧﻮﺩ ﺯﺑﺎﻥ ﺑﺮﮔﺰﻳﺪﻩ ﺷﻮﺩ‪ ،‬ﻣﺮﺩﻡ ﻫﻢ ﻣﻌﻨﺎﻳﻲ ﺍﺯ ﺁﻧﻬﺎ ﻓﻬﻤﻨﺪ ﻭ ﻫﻢ ﻧﻴﻚ ﻳﺎﺩ ﮔﺮﻓﺘﻪ ﺩﺭﺳﺖ ﺑﺰﺑﺎﻥ ﺭﺍﻧﻨﺪ‪ .‬ﻭﻟﻲ ﭼﻮﻥ ﺍﺯ‬ ‫ﻭﺍﮊﻩ ﻫﺎﻱ ﺑﻴﮕﺎﻧﻪ ﺑﺮﮔﺰﻳﺪﻩ ﺷﻮﺩ‪ ،‬ﻣﺮﺩﻡ ﻣﻌﻨﺎﻳﻲ ﻧﻔﻬﻤﻨﺪ ﻭ ﺑﺴﺨﺘﻲ ﻳﺎﺩ ﮔﺮﻓﺘﻪ ﭼﻪ ﺑﺴﺎ ﺑﻐﻠﻂ ﺑﺰﺑﺎﻥ ﺭﺍﻧﻨﺪ‪.‬‬ ‫ﺩﺭ ﻓﺎﺭﺳﻲ ﺑﻴﺸﺘﺮ ﺍﻳﻦ ﻧﺎﻣﻬﺎ ﺭﺍ ﺍﺯ ﻋﺮﺑﻲ ﺑﺮﻣﻴﮕﺰﻳﺪﻧﺪ‪ ،‬ﻫﻤﭽﻮﻥ‪ :‬ﻣﺸﺮﻭﻃﻪ‪ ،‬ﺩﺍﺭﺍﻟﺸﻮﺭﻱ‪ ،‬ﺍﺳﺘﻴﻀﺎﺡ‪ ،‬ﺗﺼﻮﻳﺐ‪ ،‬ﺩﺍﺭﺍﻟﻤﺠﺎﻧﻴﻦ‪،‬‬ ‫ﻣﺠﻠﺲ‪ ،‬ﺍﻗﻠﻴﺖ‪ ،‬ﺍﻛﺜﺮﻳﺖ ﻭ ﺑﺴﻴﺎﺭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ‪ .‬ﻣﺮﺩﻡ ﺑﺎ ﺳﺨﺘﻲ ﺁﻧﻬﺎ ﺭﺍ ﻳﺎﺩ ﻣﻴﮕﺮﻓﺘﻨﺪ‪ ،‬ﻭ ﭼﻮﻥ ﻣﻌﻨﺎﻳﻲ ﺍﺯ ﺁﻧﻬﺎ ﻧﻤﻴﻔﻬﻤﻴﺪﻧﺪ‪،‬‬

‫ﺯﺑﺎﻥ ﭘﺎﻙ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺧﻮﺍﺳﺘﻲ ﺭﺍ ﻛﻪ ﺍﺯ ﻧﺎﻣﮕﺰﺍﺭﻱ ﻣﻴﺒﻮﺩ‪ ،‬ﺩﺭﻧﻤﻴﻴﺎﻓﺘﻨﺪ‪ .‬ﺍﻳﻦ ﺑﺎ ﺁﻧﻜﻪ ﺯﻳﺎﻥ ﺍﻧﺪﻛﻲ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ‪ ،‬ﺧﻮﺩ ﺯﻳﺎﻥ ﺑﺴﻴﺎﺭﻱ ﻣﻴﺒﺎﺷﺪ‪ .‬ﺍﺯ ﺍﻳﻨﻜﺎﺭ‬ ‫ﻭ ﺍﺯ ﻣﺎﻧﻨﺪﻫﺎﻱ ﺁﻧﺴﺖ ﻛﻪ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺧﻮ ﮔﺮﻓﺘﻪ ﺍﻧﺪ ﻛﻪ ﻫﺮ ﭼﻴﺰﻱ ﺭﺍ ﻧﺎﻓﻬﻤﻴﺪﻩ ﻭ ﺩﺭﻧﻴﺎﻓﺘﻪ ﻓﺮﺍﮔﻴﺮﻧﺪ ﻭ ﺑﻴﺎﺩ ﺳﭙﺎﺭﻧﺪ‪.‬‬ ‫ﺍﻳﻨﻬﺎ ﺯﻳﺎﻧﻬﺎﻱ ﺭﻭﺷﻦ ﻭ ﺳﺘﺮﺳﺎﻱ ﺁﻥ ﺩﺭﺁﻣﻴﺨﺘﮕﻴﺴﺖ ﻛﻪ ﺩﺭ ﺍﻳﻨﺠﺎ ﺷﻤﺎﺭﺩﻳﻢ‪ .‬ﺟﺰ ﺍﻳﻨﻬﺎ ﺯﻳﺎﻧﻬﺎﻱ ﺩﻳﮕﺮﻱ ﻧﻴﺰ ﻣﻴﺪﺍﺭﺩ ﻭ‬ ‫ﭼﻨﺎﻧﻜﻪ ﺧﻮﺍﻫﻴﻢ ﺩﻳﺪ‪ ،‬ﺩﺭ ﻧﺘﻴﺠﻪ ﻫﻤﻴﻦ ﺩﺭﺁﻣﻴﺨﺘﮕﻲ‪ ،‬ﺯﺑﺎﻥ ﺳﺎﻣﺎﻥ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﺩﺍﺩﻩ ﻭ ﻧﻴﺮﻭﻱ ﺧﻮﺩ ﺭﺍ ﺑﺎﺧﺘﻪ ﺑﻮﺩ‪ .‬ﺯﺑﺎﻥ ﻳﻚ‬ ‫ﭼﻴﺰ ﺭﻭﻳﺎﻳﻴﺴﺖ ﻛﻪ ﺷﺎﺧﻪ ﻫﺎ ﻭ ﺑﺮﮔﻬﺎ ﺭﻭﻳﺎﻧﺪ‪ .‬ﻭﻟﻲ ﺯﺑﺎﻥ ﻓﺎﺭﺳﻲ ﺩﺭ ﻧﺘﻴﺠﻪ ﻫﻤﺎﻥ ﺁﻣﻴﺨﺘﮕﻲ‪ ،‬ﺭﻭﻳﺶ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﺩﺍﺩﻩ ﺑﻮﺩ‪.‬‬ ‫ﺑﮕﻔﺘﻪ ﺩﺍﺭﻭﻳﻦ‪» :‬ﻫﺮﭼﻪ ﺑﻜﺎﺭﺵ ﻧﺒﺮﻧﺪ ﺑﻴﻜﺎﺭﻩ ﮔﺮﺩﺩ«‪ ،‬ﺍﻳﻦ ﺯﺑﺎﻥ ﻧﻴﺰ ﭼﻮﻥ ﺑﻜﺎﺭﺵ ﻧﺒﺮﺩﻩ ﺑﻮﺩﻧﺪ ﺑﻴﻜﺎﺭﻩ ﺷﺪﻩ ﺑﻮﺩ ﻛﻪ ﺍﻳﻨﻬﺎ ﺭﺍ‬ ‫ﺳﭙﺲ ﺭﻭﺷﻨﺘﺮ ﺧﻮﺍﻫﻴﻢ ﮔﺮﺩﺍﻧﻴﺪ‪.‬‬ ‫ﻛﻨﻮﻥ ﺷﻤﺎ ﺩﺍﻭﺭﻱ ﻛﻨﻴﺪ‪ :‬ﻳﻚ ﭼﻴﺰﻱ ﺑﺎ ﺍﻳﻦ ﺯﻳﺎﻧﻬﺎﻱ ﺁﺷﻜﺎﺭ‪ ،‬ﭼﮕﻮﻧﻪ ﻛﺴﺎﻧﻲ ﺑﺪﺳﺘﺎﻭﻳﺰ ﺁﻥ ﺑﺎ ﻣﺎ ﺩﺷﻤﻨﻲ ﻣﻴﻨﻤﻮﺩﻧﺪ ﻭ‬ ‫ﺯﺑﺎﻧﺪﺭﺍﺯﻱ ﻭ ﻛﺎﺭﺷﻜﻨﻲ ﺩﺭﻳﻎ ﻧﻤﻴﮕﻔﺘﻨﺪ‪ .‬ﺷﮕﻔﺘﺮ ﺁﻧﻜﻪ ﺁﻧﺎﻥ ﺩﻟﻴﻠﻬﺎﻳﻲ ﻧﻴﺰ ﻣﻴﺂﻭﺭﺩﻧﺪ ﻛﻪ ﻣﻴﺒﺎﻳﺪ ﺩﺭ ﺍﻳﻨﺠﺎ ﻓﻬﺮﺳﺖ ﻭﺍﺭ ﺑﺸﻤﺎﺭﻳﻢ‬ ‫ﻭ ﺑﻬﺮ ﻛﺪﺍﻡ ﭘﺎﺳﺨﻲ ﺩﻫﻴﻢ‪:‬‬ ‫‪١‬ـ ﻣﻴﮕﻔﺘﻨﺪ‪» :‬ﺳﻌﺪﻱ ﻭ ﺣﺎﻓﻆ ﺑﺎ ﻫﻤﻴﻦ ﺯﺑﺎﻥ ﻣﻘﺎﺻﺪ ﺧﻮﺩ ﺭﺍ ﻓﻬﻤﺎﻧﻴﺪﻩ ﺍﻧﺪ«‪.‬‬ ‫ﻣﻴﮕﻮﻳﻢ‪ :‬ﺍﻳﻦ ﺳﺨﻦ ﺑﺴﻴﺎﺭ ﻋﺎﻣﻴﺎﻧﻪ ﺍﺳﺖ‪ .‬ﺳﻌﺪﻱ ﻭ ﺣﺎﻓﻆ ﻧﻪ ﺩﻟﺸﺎﻥ ﺑﻤﺮﺩﻡ ﻣﻴﺴﻮﺧﺖ ﻭ ﻧﻪ ﺩﺭ ﭘﻲ ﺑﺰﺭﮔﻲ ﻭ ﻧﻴﺮﻭﻣﻨﺪﻱ‬ ‫ﺗﻮﺩﻩ ﻣﻴﺒﻮﺩﻧﺪ‪ .‬ﺁﻧﺎﻥ ﺧﻮﺍﺳﺘﻲ ﺟﺰ ﺳﺨﻦ ﺑﺎﺯﻱ ﻧﻤﻴﺪﺍﺷﺘﻨﺪ ﻭ ﭼﻨﺪﺍﻥ ﺑﻴﺪﺭﺩ ﻣﻴﺒﻮﺩﻧﺪ ﻛﻪ ﺑﻜﺎﺭ ﻭ ﭘﻴﺸﻪ ﺍﻱ ﻧﻴﺰ ﻧﻤﻴﭙﺮﺩﺍﺧﺘﻨﺪ‪.‬‬ ‫ﻣﺎ ﺍﻣﺮﻭﺯ ﺑﺼﺪﻫﺎ ﻣﻌﻨﻲ ﻧﻴﺎﺯ ﻣﻴﺪﺍﺭﻳﻢ ﻛﻪ ﺳﻌﺪﻱ ﻭ ﺣﺎﻓﻆ ﻫﻴﭻ ﻧﻤﻴﺪﺍﻧﺴﺘﻨﺪ‪ .‬ﻣﺎ ﺍﻣﺮﻭﺯ ﺑﻴﻚ ﺯﺑﺎﻥ ﺗﻮﺍﻧﺎ ﻭ ﺳﺎﺩﻩ ﺍﻱ‬ ‫ﻧﻴﺎﺯﻣﻨﺪﻳﻢ ﻛﻪ ﺑﺪﺳﺘﻴﺎﺭﻱ ﺁﻥ ﺍﻧﺪﻳﺸﻪ ﻫﺎﻱ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺳﺮﺍﺳﺮ ﺷﺮﻕ ﺭﻭﺍﺝ ﺩﻫﻴﻢ‪ .‬ﻛﺴﺎﻧﻴﻜﻪ ﺍﻳﻦ ﺳﺨﻦ ﺭﺍ ﻣﻴﮕﻔﺘﻨﺪ ﺁﺭﺯﻭﺷﺎﻥ ﺍﻳﻦ‬ ‫ﻣﻴﺒﻮﺩ ﻛﻪ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺑﻠﻜﻪ ﺳﺮﺍﺳﺮ ﺷﺮﻗﻴﺎﻥ ﺑﻬﻤﺎﻥ ﺣﺎﻝ ﺯﻣﺎﻥ ﺳﻌﺪﻱ ﻭ ﺣﺎﻓﻆ ﺑﺎﺯ ﻣﺎﻧﻨﺪ‪ .‬ﻭ ﺑﺎ ﺍﻳﻦ ﭘﻴﺸﺮﻓﺘﻬﺎ ﻛﻪ ﺟﻬﺎﻥ ﺭﺍ ﺭﺥ ﺩﺍﺩﻩ‬ ‫ﺁﻧﺎﻥ ﺑﺘﻜﺎﻧﻲ ﺑﺮﻧﺨﻴﺰﻧﺪ‪ .‬ﺍﻳﻦ ﺁﺭﺯﻭﻳﻴﺴﺖ ﻛﻪ ﻣﻴﺪﺍﺷﺘﻨﺪ ﻭ ﺍﻛﻨﻮﻥ ﻫﻢ ﻣﻴﺪﺍﺭﻧﺪ ﻭ ﺩﺭ ﺭﺍﻫﺶ ﻣﻴﻜﻮﺷﻨﺪ‪.‬‬ ‫‪٢‬ـ ﻣﻴﮕﻔﺘﻨﺪ‪» :‬ﻛﻠﻤﻪ ﻫﺎﻱ ﻋﺮﺑﻲ ﻛﻪ ﺩﺭ ﻓﺎﺭﺳﻲ ﺑﻜﺎﺭ ﻣﻴﺮﻭﺩ‪ ،‬ﺍﻳﻦ ﺯﺑﺎﻥ ﺭﺍ »ﻭﺳﻴﻊ« ﻣﻴﮕﺮﺩﺍﻧﺪ«‪.‬‬ ‫ﻣﻴﮕﻮﻳﻢ‪ :‬ﻓﺰﻭﻧﻲ ﻭﺍﮊﻩ ﻫﺎﻱ ﻳﻜﺰﺑﺎﻥ‪ ،‬ﻳﺎ ﺑﮕﻔﺘﻪ ﺷﻤﺎ »ﻭﺳﻴﻊ ﺑﻮﺩﻥ« ﺁﻥ‪ ،‬ﻳﻚ ﭼﻴﺰ ﺳﻮﺩﻣﻨﺪ ﻧﻤﻴﺒﺎﺷﺪ‪ .‬ﺁﺭﻱ ﺍﺯ ﺩﻳﺪﻩ‬ ‫ﺳﺨﻦ ﺑﺎﺯﻱ ﺳﻮﺩﻣﻨﺪ ﺍﺳﺖ ﻭ ﻳﻚ ﻛﺴﻲ ﺑﺂﺳﺎﻧﻲ ﺗﻮﺍﻧﺪ ﻗﺎﻓﻴﻪ ﻳﺎ ﺳﺠﻊ ﺩﺭﺳﺖ ﮔﺮﺩﺍﻧﺪ‪ .‬ﻭﻟﻲ ﺍﺯ ﺩﻳﺪﻩ ﺭﻭﺍﻧﻲ ﺯﺑﺎﻥ ﺯﻳﺎﻧﻤﻨﺪ‬ ‫ﻣﻴﺒﺎﺷﺪ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﭘﻴﺶ ﺍﺯ ﺍﻳﻦ ﺑﺎﺯ ﻧﻤﻮﺩﻳﻢ‪.‬‬ ‫ﻳﻜﺰﺑﺎﻥ ﺯﻧﺪﻩ ﻭ ﻧﻴﻚ‪ ،‬ﺗﻮﺍﻧﺎ ﺑﺎﻳﺪ ﺑﻮﺩ ﻭ »ﺗﻮﺍﻧﺎﻳﻲ« ﺑﺎ ﻓﺰﻭﻧﻲ ﻭﺍﮊﻩ ﻫﺎ ﻧﻤﻴﺒﺎﺷﺪ‪ .‬ﺗﻮﺍﻧﺎﻳﻲ ﻳﻚ ﺯﺑﺎﻥ ﺑﺎ ﺁﻥ ﻣﻴﺒﺎﺷﺪ ﻛﻪ ﺑﻬﻨﮕﺎﻡ‬ ‫ﻧﻴﺎﺯ‪ ،‬ﻭﺍﮊﻩ ﻫﺎﻱ ﻧﻮﻳﻨﻲ ﺍﺯ ﺁﻥ ﭘﺪﻳﺪ ﺗﻮﺍﻥ ﺁﻭﺭﺩ ﻭ ﻫﺮ ﻣﻌﻨﺎﻱ ﻧﻮﻳﻨﻲ ﺭﺍ ﺑﺎ ﺁﻥ ﺗﻮﺍﻥ ﻓﻬﻤﺎﻧﻴﺪ‪.‬‬ ‫ﺩﻭﺑﺎﺭﻩ ﻣﻴﮕﻮﻳﻢ‪ :‬ﺯﺑﺎﻥ ﻳﻚ ﭼﻴﺰ ﺭﻭﻳﺎﻳﻴﺴﺖ ﻭ ﺗﻮﺍﻧﺎﻳﻲ ﺁﻥ ﺍﻳﻨﺴﺖ ﻛﻪ ﺧﻮﺩ ﺷﺎﺧﻪ ﺩﻭﺍﻧﺪ ﻭ ﺑﺮﮒ ﺑﻴﺮﻭﻥ ﺩﻫﺪ‪ .‬ﻛﺴﺎﻧﻴﻜﻪ‬ ‫ﻣﻴﺨﻮﺍﻫﻨﺪ ﺩﺭﺁﻣﻴﺨﺘﮕﻲ ﻭﺍﮊﻩ ﻫﺎﻱ ﺑﻴﮕﺎﻧﻪ ﺭﺍ ﻣﺎﻳﻪ ﻧﻴﻜﻲ ﻭ ﺑﺰﺭﮔﻲ ﻓﺎﺭﺳﻲ ﺷﻤﺎﺭﻧﺪ‪ ،‬ﺩﺍﺳﺘﺎﻥ ﺍﻳﺸﺎﻥ ﺩﺍﺳﺘﺎﻥ ﺁﻥ ﻛﺴﻴﺴﺖ ﻛﻪ‬ ‫ﺷﺎﺧﻪ ﻫﺎ ﺭﺍ ﺍﺯ ﺟﻨﮕﻞ ﺑﺒﺮﺩ ﻭ ﺑﺪﺭﺧﺘﻲ ﺑﺎ ﺭﻳﺴﻤﺎﻥ ﺑﺒﻨﺪﺩ ﻭ ﺍﻳﻨﺮﺍ ﻣﺎﻳﻪ ﺑﺰﺭﮔﻲ ﺁﻥ ﺷﻤﺎﺭﺩ‪.‬‬ ‫ﺁﻥ ﺯﺑﺎﻧﻲ ﻛﻪ ﺍﻳﻨﺎﻥ ﺑﻜﺎﺭ ﻣﻴﺒﺮﻧﺪ‪ ،‬ﺑﺎ ﻫﻤﻪ ﺑﻬﺮﻩ ﻣﻨﺪﻱ ﺍﺯ ﻭﺍﮊﻩ ﻫﺎﻱ ﻋﺮﺑﻲ‪ ،‬ﺍﮔﺮ ﻣﻴﺨﻮﺍﺳﺘﻨﺪﻱ ﻭﺍﮊﻩ ﻫﺎﻱ ﻛﻤﻴﺴﻴﻮﻥ‪ ،‬ﻛﻤﻴﺘﻪ‪،‬‬ ‫ﻛﻨﻔﺮﺍﻧﺲ‪ ،‬ﻛﻨﮕﺮﻩ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﺭﺍ ﺗﺮﺟﻤﻪ ﻛﻨﻨﺪ‪ ،‬ﻧﺎﮔﺰﻳﺮ ﺑﻮﺩﻧﺪﻱ ﺑﮕﻮﻳﻨﺪ‪ :‬ﻫﻴﺌﺖ ﻣﺸﺎﻭﺭﻩ‪ ،‬ﻫﻴﺌﺖ ﺍﺟﺮﺍﺋﻴﻪ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﻛﻪ ﺧﻮﺩ‬ ‫ﻧﻤﻮﻧﻪ ﻧﺎﺗﻮﺍﻧﻲ ﺯﺑﺎﻥ ﻣﻴﺒﺎﺷﺪ‪.‬‬

‫ﺯﺑﺎﻥ ﭘﺎﻙ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫‪٣‬ـ ﻣﻴﮕﻔﺘﻨﺪ‪» :‬ﺩﻭ ﺯﺑﺎﻥ ﭼﻮﻥ ﺑﺎ ﻫﻢ ﺍﺭﺗﺒﺎﻁ ﻳﺎﻓﺘﻨﺪ ﺍﺯ ﻛﻠﻤﻪ ﻫﺎﻱ ﻳﻜﺪﻳﮕﺮ ﻣﻴﮕﻴﺮﻧﺪ«‪.‬‬ ‫ﻣﻴﮕﻮﻳﻢ‪ :‬ﺭﺍﺳﺘﺴﺖ ﻭﻟﻲ ﺁﻧﻬﺎ ﺍﻧﺪﺍﺯﻩ ﺩﺍﺭﺩ‪ .‬ﻳﻜﺰﺑﺎﻥ ﺍﺯ ﺯﺑﺎﻥ ﺩﻳﮕﺮﻱ ﻭﺍﮊﻩ ﻫﺎﻳﻲ ﻛﻪ ﺧﻮﺩ ﻧﺪﺍﺷﺘﻪ ﮔﻴﺮﺩ‪ .‬ﻧﻪ ﺍﻳﻨﻜﻪ ﺩﺭﻫﺎﻱ‬ ‫ﺧﻮﺩ ﺭﺍ ﺑﺮﻭﻱ ﺁﻥ ﺑﺎﺯ ﻛﺮﺩﻩ ﺭﺍﻩ ﺩﻫﺪ ﻛﻪ ﻫﺮﻛﺴﻲ ﻫﺮﭼﻪ ﺧﻮﺍﺳﺖ ﻭ ﭼﻨﺪﺍﻧﻜﻪ ﺧﻮﺍﺳﺖ ﺑﻴﺎﻭﺭﺩ‪ .‬ﺁﻧﻬﻤﻪ ﺯﺑﺎﻧﻬﺎﻱ ﺍﺭﻭﭘﺎ ﻛﻪ ﺑﺎ‬ ‫ﻫﻤﺪﻳﮕﺮ ﭘﻴﻮﺳﺘﮕﻲ ﻣﻴﺪﺍﺭﻧﺪ‪ ،‬ﻛﺪﺍﻡ ﻳﻜﻲ ﺩﺭﻫﺎﻱ ﺧﻮﺩ ﺭﺍ ﺑﺮﻭﻱ ﺁﻥ ﺩﻳﮕﺮﻱ ﺑﺎﺯ ﮔﺰﺍﺭﺩﻩ؟!‪ ..‬ﺍﺯ ﺁﻧﺴﻮﻱ ﺍﮔﺮ ﺩﺭ ﻧﺘﻴﺠﻪ ﺩﺭﺁﻣﺪﻥ‬ ‫ﻋﺮﺏ ﺑﺎﻳﺮﺍﻥ‪ ،‬ﻓﺎﺭﺳﻲ ﺑﺎ ﻋﺮﺑﻲ ﭘﻴﻮﺳﺘﮕﻲ ﻳﺎﻓﺘﻪ‪ ،‬ﻋﺮﺑﻲ ﻧﻴﺰ ﺑﺎ ﻓﺎﺭﺳﻲ ﻫﻤﻴﻦ ﺣﺎﻝ ﺭﺍ ﭘﻴﺪﺍ ﻛﺮﺩﻩ‪ .‬ﭘﺲ ﭼﺸﺪﻩ ﻛﻪ ﻋﺮﺑﻲ ﺩﺭﻫﺎﻱ‬ ‫ﺧﻮﺩ ﺭﺍ ﺑﺮﻭﻱ ﻓﺎﺭﺳﻲ ﺑﺎﺯ ﻧﻜﺮﺩﻩ؟!‪..‬‬ ‫ﻋﺮﺑﻬﺎ ﭼﻮﻥ ﺍﻳﺮﺍﻥ ﺭﺍ ﺑﮕﺸﺎﺩﻧﺪ‪ ،‬ﺑﺎ ﺁﻧﻜﻪ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺩﺭ ﺷﻬﺮﻳﮕﺮﻱ ﺑﻴﺸﻲ ﻭ ﭘﻴﺸﻲ ﺑﺂﻧﺎﻥ ﻣﻴﺪﺍﺷﺘﻨﺪ ﻭ ﻋﺮﺑﻬﺎ ﻧﻴﺎﺯ ﺑﮕﺮﻓﺘﻦ ﺻﺪﻫﺎ‬ ‫ﭼﻴﺰ ﺍﺯ ﺍﻳﺮﺍﻧﻴﺎﻥ ﭘﻴﺪﺍ ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ‪ ،‬ﺯﺑﺎﻥ ﺧﻮﺩ ﺭﺍ ﻧﮕﻪ ﺩﺍﺷﺘﻨﺪ ﻭ ﺟﺰ ﻭﺍﮊﻩ ﻫﺎﻱ ﻭﻳﮋﻩ ﺍﻱ ﻛﻪ ﻧﻴﺎﺯﻣﻨﺪ ﻣﻴﺒﻮﺩﻧﺪ ﺍﺯ ﻓﺎﺭﺳﻲ ﻧﮕﺮﻓﺘﻨﺪ‪.‬‬ ‫ﺍﺯ ﺍﻳﻨﺴﻮﻱ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ ﺍﻳﻦ ﺁﻣﻴﺨﺘﮕﻲ ﺑﺎ ﺍﻳﻨﺤﺎﻝ ﺟﺰ ﺩﺭ ﺳﺎﻟﻬﺎﻱ ﺩﻳﺮﺗﺮ ﺭﻭﻱ ﻧﺪﺍﺩﻩ‪ ،‬ﻭ ﺟﺰ ﺩﺭ ﺳﺎﻳﻪ ﻫﻮﺳﺒﺎﺯﻱ ﻭ ﺧﻮﺩﻧﻤﺎﻳﻲ‬ ‫ﻛﺴﺎﻧﻲ ﻧﺒﻮﺩﻩ‪.‬‬ ‫‪٤‬ـ ﻣﻴﮕﻔﺘﻨﺪ‪» :‬ﺯﺑﺎﻧﻬﺎﻱ ﺍﺭﻭﭘﺎﻳﻲ ﻧﻴﺰ ﺑﺎ ﻛﻠﻤﻪ ﻫﺎﻱ ﻻﺗﻴﻨﻲ ﺩﺭﺁﻣﻴﺨﺘﻪ ﻣﻴﺒﺎﺷﺪ«‪.‬‬ ‫ﺍﻳﻦ ﻳﻚ ﺩﻟﻴﻞ ﺑﺮﺟﺴﺘﻪ ﻭ ﺩﺍﻧﺸﻤﻨﺪﺍﻧﻪ ﺁﻧﺎﻥ ﻣﻴﺒﻮﺩ‪ .‬ﻭﻟﻲ ﺍﻳﻦ ﻧﻴﺰ ﺑﻴﭙﺎ ﻭ ﺑﻴﺠﺎﺳﺖ‪ .‬ﺯﻳﺮﺍ ﺁﻥ ﺯﺑﺎﻧﻬﺎﻱ ﺍﺭﻭﭘﺎﻳﻲ ﺍﺯ ﻻﺗﻴﻦ ﭘﺪﻳﺪ‬ ‫ﺁﻣﺪﻩ ﺍﻧﺪ ﻧﻪ ﺁﻧﻜﻪ ﺑﺎ ﻭﺍﮊﻩ ﻫﺎﻱ ﻻﺗﻴﻦ ﺩﺭ ﻫﻢ ﺁﻣﻴﺨﺘﻪ ﺑﺎﺷﻨﺪ‪ .‬ﻣﺜﻼ ﻫﻤﺎﻥ ﺯﺑﺎﻥ ﻓﺮﺍﻧﺴﻪ ﺗﺎﺭﻳﺨﭽﻪ ﺍﺵ ﺍﻳﻨﺴﺖ ﻛﻪ ﻓﺮﺍﻧﺴﻪ ﺗﺎ ﺩﻭ ﺳﻪ‬ ‫ﻫﺰﺍﺭ ﺳﺎﻝ ﭘﻴﺶ‪ ،‬ﻧﺸﻴﻤﻦ ﻣﺮﺩﻣﻲ ﺑﻨﺎﻡ »ﮔﻮﻝ« ﻣﻴﺒﻮﺩ ﻭ ﺍﻳﻦ ﻣﺮﺩﻡ ﭼﻮﻥ ﺑﻴﺎﺑﺎﻧﻲ ﻭ ﺩﮊﺁﮔﺎﻩ ﻣﻴﺒﻮﺩﻩ ﺍﻧﺪ‪ ،‬ﻳﻚ ﺯﺑﺎﻥ ﻧﺎﺭﺳﺎﻳﻲ‬ ‫ﻣﻴﺪﺍﺷﺘﻪ ﺍﻧﺪ‪ .‬ﺳﭙﺲ ﭼﻮﻥ ﻳﻮﻟﻴﻮﺱ ﻗﻴﺼﺮ ﺍﻳﻨﺠﺎ ﺭﺍ ﮔﺸﺎﺩﻩ‪ ،‬ﺯﺑﺎﻥ ﻻﺗﻴﻦ ﻛﻪ ﺯﺑﺎﻥ ﻳﻚ ﻣﺮﺩﻡ ﭘﻴﺸﺮﻓﺘﻪ ﻭ ﺷﻬﺮﻧﺸﻴﻦ ﻣﻴﺒﻮﺩ ﺭﻭﺍﺝ‬ ‫ﻳﺎﻓﺘﻪ‪ .‬ﺳﭙﺲ ﻧﻴﺰ ﺩﺳﺘﻪ ﺍﻱ ﺍﺯ ﮊﺭﻣﻨﺎﻥ ﺑﻨﺎﻡ »ﻓﺮﺍﻧﻚ« ﺑﺂﻧﺠﺎ ﺩﺭﺁﻣﺪﻩ ﻭ ﺑﻨﻴﺎﺩ ﺗﻮﺩﻩ ﻓﺮﺍﻧﺴﻪ ﺭﺍ ﮔﺰﺍﺭﺩﻩ ﺍﻧﺪ‪ .‬ﺍﻳﻨﺴﺖ ﺯﺑﺎﻥ ﻓﺮﺍﻧﺴﻪ ﺍﺯ ﻫﻢ‬ ‫ﺩﺭﺁﻣﻴﺨﺘﻦ ﺳﻪ ﺯﺑﺎﻥ »ﮔﻮﻝ« ﻭ »ﻻﺗﻴﻦ« ﻭ »ﻓﺮﺍﻧﻚ« ﭘﺪﻳﺪ ﺁﻣﺪﻩ‪ ،‬ﻧﻪ ﺍﻳﻨﻜﻪ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﻓﺮﺍﻧﺴﻪ ﺑﻬﻮﺳﺒﺎﺯﻱ ﻛﻠﻤﻪ ﻫﺎﻱ ﻻﺗﻴﻦ ﺭﺍ ﺩﺭ‬ ‫ﻧﻮﺷﺘﻪ ﻫﺎﻱ ﺧﻮﺩ ﺟﺎ ﺩﺍﺩﻩ ﻭ ﺑﺪﻳﻨﺴﺎﻥ ﺁﻧﻬﺎ ﺭﺍ ﺑﺰﺑﺎﻥ ﺧﻮﺩ ﺩﺭﺁﻣﻴﺨﺘﻪ ﺑﺎﺷﻨﺪ‪ .‬ﭼﻨﻴﻦ ﺭﻓﺘﺎﺭﻱ ﭼﻨﺪﺍﻥ ﺑﻴﺨﺮﺩﺍﻧﻪ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻛﻤﺘﺮ‬ ‫ﺟﺎﻳﻲ ﺭﺥ ﺗﻮﺍﻧﺴﺘﻲ ﺩﺍﺩ‪.‬‬ ‫ﻫﻤﺎﻥ ﺯﺑﺎﻥ ﻓﺮﺍﻧﺴﻪ ﻛﻪ ﺑﺎ ﻻﺗﻴﻦ ﭘﻴﻮﺳﺘﮕﻲ ﻣﻴﺪﺍﺭﺩ ﺑﺎ ﺍﻳﻨﺤﺎﻝ ﺍﮔﺮ ﻳﻜﻲ ﺍﺯ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﺁﻥ ﻛﺸﻮﺭ ﻳﻚ ﺩﻳﻜﺴﻴﻮﻧﺮ ﻻﺗﻴﻦ ﺭﺍ‬ ‫ﺩﺭ ﺟﻠﻮ ﺧﻮﺩ ﮔﺰﺍﺭﺩ ﻭ ﺁﺯﺍﺩﺍﻧﻪ ﻛﻠﻤﻪ ﻫﺎﻳﻲ ﺭﺍ ﺍﺯ ﺁﻥ ﮔﺮﻓﺘﻪ ﺩﺭ ﻧﻮﺷﺘﻪ ﻫﺎﻳﺶ ﺑﻜﺎﺭ ﺑﺮﺩ‪ ،‬ﻣﺮﺩﻡ ﺍﻭ ﺭﺍ ﺩﻳﻮﺍﻧﻪ ﺷﻤﺎﺭﻧﺪ ﻭ‬ ‫ﻧﻮﺷﺘﻪ ﻫﺎﻳﺶ ﺭﺍ ﻧﺨﻮﺍﻧﻨﺪ‪ .‬ﻣﻦ ﺩﺭ ﺷﮕﻔﺘﻢ ﻛﻪ ﺁﻗﺎﻱ ﺗﻘﻴﺰﺍﺩﻩ ﻭ ﺁﻗﺎﻱ ﻗﺰﻭﻳﻨﻲ ﻛﻪ ﺳﺎﻟﻬﺎ ﺩﺭ ﺍﺭﻭﭘﺎ ﻣﺎﻧﺪﻩ ﻭ ﺗﺎﺭﻳﺦ ﺍﺭﻭﭘﺎ ﺭﺍ ﻣﻴﺪﺍﻧﻨﺪ‬ ‫ﭼﮕﻮﻧﻪ ﺍﺯ ﺍﻳﻦ ﻧﻜﺘﻪ ﻧﺎﺁﮔﺎﻩ ﻣﺎﻧﺪﻩ ﺍﻧﺪ ﻭ ﭼﮕﻮﻧﻪ ﺁﻥ ﺩﻟﻴﻞ ﺭﺍ ﻣﻴﺂﻭﺭﻧﺪ‪.‬‬ ‫ﺑﺴﺨﻦ ﺑﻴﺶ ﺍﺯ ﺍﻳﻦ ﺩﺍﻣﻨﻪ ﻧﺪﻫﻴﻢ‪ .‬ﺍﺯ ﺁﻧﭽﻪ ﮔﻔﺘﻴﻢ ﺭﻭﺷﻦ ﮔﺮﺩﻳﺪ ﻛﻪ ﻳﻜﺰﺑﺎﻥ ﺑﺎﻳﺪ ﺑﺎ ﻭﺍﮊﻩ ﻫﺎﻱ ﺧﻮﺩ ﮔﺮﺩﺩ ﻭ ﺩﺭﻫﺎﻱ ﺁﻥ‬ ‫ﺑﺮﻭﻱ ﻫﻤﻪ ﻭﺍﮊﻩ ﻫﺎﻱ ﺑﻴﮕﺎﻧﻪ ﺑﺎﺯ ﻧﺒﺎﺷﺪ ﻭ ﺍﮔﺮ ﮔﺎﻫﻲ ﻳﻚ ﻣﻌﻨﺎﻱ ﻧﻮﻳﻨﻲ ﭘﻴﺪﺍ ﺷﺪ‪ ،‬ﺑﺮﺍﻱ ﺁﻥ ﻧﻴﺰ ﻧﺎﻡ ﺍﺯ ﺧﻮﺩ ﺯﺑﺎﻥ ﺑﮕﺰﺍﺭﻧﺪ‪ .‬ﻣﺜﻼ‬ ‫ﭼﻨﺎﻧﭽﻪ ﮔﻔﺘﻴﻢ ﭘﺲ ﺍﺯ ﺟﻨﺒﺶ ﺁﺯﺍﺩﻱ ﺩﺭ ﺍﻳﺮﺍﻥ ﻳﻜﺮﺷﺘﻪ ﻣﻌﻨﻴﻬﺎﻱ ﻧﻮﻳﻨﻲ ﭘﻴﺪﺍﺷﺪ ﻛﻪ ﺑﺎﻳﺴﺘﻲ ﺑﻬﻤﻪ ﺁﻧﻬﺎ ﻧﺎﻣﻲ ﺍﺯ ﺧﻮﺩ ﻓﺎﺭﺳﻲ‬ ‫ﺑﺮﮔﺰﻳﻨﻨﺪ ﻭ ﺍﻳﻨﻜﻪ ﻭﺍﮊﻩ ﻫﺎﻱ ﻣﺸﺮﻭﻃﻪ‪ ،‬ﺩﺍﺭﺍﻟﺸﻮﺭﻱ‪ ،‬ﺍﺳﺘﻴﻀﺎﺡ‪ ،‬ﺍﻗﻠﻴﺖ‪ ،‬ﺍﻛﺜﺮﻳﺖ‪ ،‬ﻭﺯﺍﺭﺕ ﻣﻌﺎﺭﻑ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﺭﺍ ﺍﺯ ﻋﺮﺑﻲ‬ ‫ﮔﺰﺍﺭﺩﻩ ﺍﻧﺪ‪ ،‬ﻭ ﻳﺎ ﻭﺍﮊﻩ ﻫﺎﻱ ﻛﻤﻴﺘﻪ‪ ،‬ﻛﻨﻔﺮﺍﻧﺲ‪ ،‬ﻛﻨﮕﺮﻩ ﻭ ﻛﻤﻴﺴﻴﻮﻥ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﺭﺍ ﺑﺎ ﻫﻤﺎﻥ ﻧﺎﻣﻬﺎﻱ ﺍﺭﻭﭘﺎﻳﻲ ﭘﺬﻳﺮﻓﺘﻪ ﺍﻧﺪ‪ ،‬ﺟﺰ‬ ‫ﺍﺯ ﻧﺎﻓﻬﻤﻲ ﻧﻤﻴﺒﺎﺷﺪ‪ .‬ﺑﺠﺎﻱ ﻫﻤﻪ ﺍﻳﻨﻬﺎ ﺑﺎﻳﺴﺘﻲ ﻧﺎﻣﻬﺎﻱ ﻓﺎﺭﺳﻲ ﮔﺰﺍﺭﻧﺪ‪.‬‬

‫ﺯﺑﺎﻥ ﭘﺎﻙ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺁﺭﻱ ﻳﻜﺮﺷﺘﻪ ﺑﻴﺮﻭﻥ ﺍﺯ ﺍﻳﻦ ﻣﻴﺒﺎﺷﺪ‪ ،‬ﻭ ﺁﻥ ﺍﻓﺰﺍﺭﻫﺎ ﻭ ﭼﻴﺰﻫﺎﻳﻴﺴﺖ ﻛﻪ ﻣﺎ ﻧﺪﺍﺷﺘﻪ ﻭ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﺑﺎ ﻧﺎﻣﺶ ﻣﻴﮕﻴﺮﻳﻢ‪ .‬ﻣﺜﻼ‬ ‫ﺗﻠﮕﺮﺍﻑ‪ ،‬ﺗﻠﻔﻮﻥ‪ ،‬ﺭﺍﺩﻳﻮ‪ ،‬ﮔﺮﺍﻣﺎﻓﻮﻥ‪ ،‬ﺍﺗﻮﻣﺒﻴﻞ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﻛﻪ ﺑﺎ ﻫﻤﺎﻥ ﻧﺎﻣﻬﺎﻱ ﺍﺭﻭﭘﺎﻳﻲ ﭘﺬﻳﺮﻓﺘﻪ ﺷﺪﻩ ﺯﻳﺎﻧﻲ ﻧﻤﻴﺪﺍﺭﺩ‪ .‬ﺑﻮﻳﮋﻩ ﻛﻪ‬ ‫ﺍﮔﺮ ﻧﻴﺎﺯ ﺑﺎﺷﺪ ﺍﺯ ﺁﻧﻬﺎ ﺟﺪﺍ ﺷﺪﻩ ﻧﻴﺰ ﺗﻮﺍﻥ ﺁﻭﺭﺩ )ﻣﺜﻼ ﺗﻠﮕﺮﺍﻓﻴﺪﻥ ﻭ ﺗﻠﻔﻮﻧﻴﺪﻥ ﺑﻜﺎﺭ ﻣﻴﺮﻭﺩ ﻭ ﻣﻴﺘﻮﺍﻥ ﺗﻠﮕﺮﺍﻓﻨﺪﻩ ﻭ ﺗﻠﻮﻓﻨﻨﺪﻩ ﻧﻴﺰ‬ ‫ﺟﺪﺍ ﮔﺮﺩﺍﻧﻴﺪ(‪ .‬ﻫﻤﭽﻨﻴﻦ ﺧﻮﺭﺍﻛﻬﺎﻱ ﺍﺭﻭﭘﺎﻳﻲ ﺍﺯ ﻛﺎﺗﻠﺖ ﻭ ﺳﻮﭖ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﻛﻪ ﻧﺪﺍﺷﺘﻴﻢ ﻭ ﺑﺎ ﻧﺎﻣﺶ ﮔﺮﻓﺘﻪ ﺍﻳﻢ‪ ،‬ﺯﻳﺎﻧﻲ‬ ‫ﻧﻤﻴﺪﺍﺭﺩ‪.‬‬ ‫ﻧﺘﻴﺠﻪ ﺍﻳﻦ ﮔﻔﺘﻪ ﻫﺎ ﺁﻧﻜﻪ ﺩﺭﺁﻣﻴﺨﺘﮕﻲ ﺑﺎ ﻭﺍﮊﻩ ﻫﺎﻱ ﺑﻴﮕﺎﻧﻪ ﺑﻮﻳﮋﻩ ﺑﺎ ﻭﺍﮊﻩ ﻫﺎﻱ ﺗﺎﺯﻱ‪ ،‬ﻳﻜﻲ ﺍﺯ ﺁﻟﻮﺩﮔﻴﻬﺎﻱ ﻓﺎﺭﺳﻲ ﻣﻴﺒﻮﺩ‪.‬‬ ‫ﺍﺯ ﻫﺰﺍﺭ ﺳﺎﻝ ﭘﻴﺶ ﺍﻳﻦ ﺩﺭﺁﻣﻴﺨﺘﮕﻲ ﺁﻏﺎﺯ ﻳﺎﻓﺘﻪ ﻭ ﺩﺭ ﺯﻣﺎﻥ ﻣﺎ ﺑﺠﺎﻳﻲ ﺭﺳﻴﺪﻩ ﻛﻪ ﺑﺮﺧﻲ ﺍﺯ ﻧﻮﺷﺘﻪ ﻫﺎ ﻫﺸﺘﺎﺩ ﺑﻠﻜﻪ ﻧﻮﺩ ﺩﺭﺻﺪ‬ ‫ﻋﺮﺑﻲ ﻣﻴﺒﻮﺩ ﻭ ﮔﺬﺷﺘﻪ ﺍﺯ ﻭﺍﮊﻩ ﻫﺎ ﺟﻤﻠﻪ ﻫﺎ ﺑﻜﺎﺭ ﻣﻴﺮﻓﺖ‪ ،‬ﻭ ﺑﺎﻳﻨﻬﺎ ﻣﻴﺒﺎﻳﺴﺖ ﭼﺎﺭﻩ ﻛﺮﺩﻩ ﺷﻮﺩ‪ .‬ﻛﺴﺎﻧﻴﻜﻪ ﺍﻳﺴﺘﺎﺩﮔﻲ ﻧﺸﺎﻥ‬ ‫ﻣﻴﺪﺍﺩﻧﺪ ﺭﺍﻩ ﻛﺠﻲ ﺭﺍ ﭘﻴﺶ ﻣﻴﺪﺍﺷﺘﻨﺪ‪ .‬ﭼﻴﺰﻳﻜﻪ ﻫﺴﺖ ﺍﻳﻦ ﭼﺎﺭﻩ ﺟﻮﻳﻲ ﻣﻴﺒﺎﻳﺴﺖ ﺍﺯ ﺭﺍﻫﺶ ﺑﺎﻧﺠﺎﻡ ﺭﺳﺪ‪ ،‬ﻛﻪ ﻣﺎ ﻫﻤﺎﻥ ﺭﺍ ﭘﻴﺶ‬ ‫ﮔﺮﻓﺘﻴﻢ‪ ،‬ﺑﺪﻳﻨﺴﺎﻥ ﻛﻪ‪:‬‬ ‫‪ (١‬ﺍﻳﻦ ﻛﺎﺭ ﺑﻨﺎﻡ ﺩﺷﻤﻨﻲ ﺑﺎ ﻭﺍﮊﻩ ﻫﺎﻱ ﺑﻴﮕﺎﻧﻪ ﻧﻤﻴﺒﻮﺩ ﻭ ﺑﻠﻜﻪ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ ﺍﻧﮕﻴﺰﻩ ﻫﺎﻳﻲ ﺑﺮﺍﻱ ﺧﻮﺩ ﻣﻴﺪﺍﺷﺖ‪ .‬ﺍﺯ ﺍﻳﻨﺮﻭ‬ ‫ﻭﺍﮊﻩ ﻫﺎﻳﻴﻜﻪ ﺍﻧﮕﻴﺰﻩ ﺍﻱ ﺩﺭﺑﺎﺭﻩ ﺁﻥ ﻧﻤﻲ ﺑﻮﺩ‪ ،‬ﺑﺎﻳﺴﺘﻲ ﺑﺠﺎﻱ ﺧﻮﺩ ﺑﻤﺎﻧﺪ‪ .‬ﻣﺜﻼ ﻭﺍﮊﻩ ﻫﺎﻱ ﺟﻤﻠﻪ‪ ،‬ﻛﺘﺎﺏ‪ ،‬ﺟﻠﺪ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﻛﻪ‬ ‫ﻧﺎﻣﻬﺎﻱ ﺩﻭﻡ ﻧﻴﺴﺖ ﻭ ﺍﺯ ﺁﻧﺴﻮﻱ ﺑﺠﺪﺍ ﺷﺪﻩ ﺍﻱ ﺍﺯ ﺍﻳﻨﻬﺎ ﻧﻴﺎﺯ ﻧﻤﻴﺪﺍﺭﻳﻢ‪ ،‬ﻳﺎ ﻭﺍﮊﻩ ﻫﺎﻱ ﻓﻬﻤﻴﺪﻥ‪ ،‬ﻃﻠﺒﻴﺪﻥ‪ ،‬ﺗﻠﮕﺮﺍﻓﻴﺪﻥ‪ ،‬ﻛﻪ ﺭﻭﻳﻪ‬ ‫ﻓﺎﺭﺳﻲ ﺑﺨﻮﺩﮔﺮﻓﺘﻪ ﻭ ﺟﺪﺍ ﺷﺪﻩ ﻫﺎ ﻧﻴﺰ ﺍﺯ ﺁﻧﻬﺎ ﺑﻴﺮﻭﻥ ﻣﻴﺂﻳﺪ‪ ،‬ﺑﺤﺎﻝ ﺧﻮﺩ ﺑﻤﺎﻧﺪ‪ .‬ﺭﻭﻳﻬﻤﺮﻓﺘﻪ ﺩﺭ ﺟﺎﻳﻴﻜﻪ ﺍﻧﮕﻴﺰﻩ ﻧﻤﻴﺒﻮﺩ‪ ،‬ﻧﺒﺎﻳﺴﺘﻲ‬ ‫ﻭﺍﮊﻩ ﺭﺍ ﺑﻴﺮﻭﻥ ﮔﺮﺩﺍﻧﻴﺪ‪.‬‬ ‫‪ (٢‬ﺑﺎﻳﺴﺘﻲ ﺍﻳﻨﻜﺎﺭ ﻛﻢ ﻛﻢ ﭘﻴﺶ ﺭﻭﺩ ﻛﻪ ﺧﻮﺍﻧﻨﺪﮔﺎﻥ ﺁﺷﻨﺎ ﮔﺮﺩﻧﺪ‪ .‬ﺑﺪﻳﻨﺴﺎﻥ ﻛﻪ ﻧﺨﺴﺖ ﻭﺍﮊﻩ ﻫﺎﻳﻴﻜﻪ ﻓﺎﺭﺳﻴﻬﺎﻳﺶ‬ ‫ﻓﺮﺍﻣﻮﺵ ﻧﮕﺮﺩﻳﺪﻩ ﺑﻜﻨﺎﺭ ﮔﺰﺍﺭﺩﻩ ﮔﺮﺩﺩ ﺗﺎ ﺳﭙﺲ ﻧﻮﺑﺖ ﺩﻳﮕﺮﺍﻥ ﺑﺮﺳﺪ ﻭ ﺩﺭ ﻣﻴﺎﻥ ﻧﻮﺷﺘﻦ‪ ،‬ﭼﮕﻮﻧﮕﻲ ﺑﻜﺎﺭ ﺑﺮﺩﻥ ﺍﻳﻦ ﻭﺍﮊﻩ ﻫﺎﻱ‬ ‫ﻧﻮﻳﻦ ﺑﺎﺯ ﻧﻤﻮﺩﻩ ﺷﻮﺩ‪.‬‬ ‫‪ (٣‬ﻭﺍﮊﻩ ﻫﺎﻱ ﻓﺎﺭﺳﻲ ﻛﻪ ﺑﺮﮔﺰﻳﺪﻩ ﻣﻴﺸﻮﺩ ﻏﻠﻂ ﻧﺒﺎﺷﺪ ﻭ ﭼﻨﺎﻥ ﺑﺎﺷﺪ ﻛﻪ ﺍﮔﺮ ﻧﻴﺎﺯ ﺍﻓﺘﺎﺩ ﺟﺪﺍ ﺷﺪﻩ ﻧﻴﺰ ﺍﺯ ﺁﻥ ﺑﻴﺮﻭﻥ ﺁﻳﺪ‪ ،‬ﻭ‬ ‫ﺁﻧﮕﺎﻩ ﺗﺎ ﺗﻮﺍﻧﺪ ﺍﺯ ﻭﺍﮊﻩ ﻫﺎﻱ ﻓﻬﻤﻴﺪﻧﻲ ﺑﺎﺷﺪ‪ .‬ﻣﺜﻼ ﻭﺍﮊﻩ ﻫﺎﻱ ﺩﺭﺁﻣﺪ‪ ،‬ﻭ ﺩﺭﺭﻓﺖ ‪ ،‬ﻭ ﭘﻴﺸﺮﻓﺖ‪ ،‬ﻭ ﻓﺮﻫﻴﺨﺖ‪ ،‬ﻭ ﺁﮔﺎﻫﻲ‪ ،‬ﻭ‬ ‫ﺧﺴﺘﻮﺍﻥ‪ ،‬ﻭ ﭘﺎﻳﻨﺪﺍﻥ ﻛﻪ ﺑﺠﺎﻱ ﺩﺧﻞ ﻭ ﺧﺮﺝ ﻭ ﺗﺮﻗﻲ ﻭ ﺗﺮﺑﻴﺖ ﻭ ﺍﻃﻼﻉ ﻭ ﻣﻘﺮ ﻭ ﺿﺎﻣﻦ ﺑﺮﮔﺰﻳﺪﻩ ﮔﺮﺩﻳﺪﻩ ﻛﻪ ﻫﻢ ﻓﻬﻤﻴﺪﻧﻴﺴﺖ‬ ‫ﻭ ﻫﻢ ﻣﻴﺘﻮﺍﻥ ﺟﺪﺍ ﺷﺪﻩ ﺍﺯ ﺁﻧﻬﺎ ﮔﺮﻓﺖ‪.‬‬ ‫‪ (٤‬ﺯﺑﺎﻥ ﻓﺎﺭﺳﻲ ﺑﺎ ﺣﺎﻝ ﺍﻣﺮﻭﺯﻱ ﺑﺴﻴﺎﺭ ﺗﻨﮓ ﺍﺳﺖ ﻭ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻣﻌﻨﻴﻬﺎ ﺩﺭ ﺁﻥ ﻧﺎﻣﻲ ﻧﻤﻴﺪﺍﺭﺩ‪ ،‬ﻭ ﺍﻳﻨﺠﺎ ﺑﻮﺩ ﻛﻪ ﻣﻴﺒﺎﻳﺴﺖ‬ ‫ﺑﺮﺧﻲ ﻭﺍﮊﻩ ﻫﺎ ﮔﺰﺍﺭﺩﻩ ﺷﻮﺩ‪ ،‬ﻫﻤﭽﻮﻥ ﭘﺮﮒ‪ ،‬ﻭ ﺳﻬﺶ ﻛﻪ ﺑﻤﻌﻨﻲ ﺍﺫﻥ ﻭ ﺍﺣﺴﺎﺱ ﮔﺰﺍﺭﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫‪ (٥‬ﺩﻳﮕﺮ ﺁﻛﻬﺎﻱ ﺯﺑﺎﻥ ﻧﻴﺰ ﭼﺎﺭﻩ ﭘﺬﻳﺮﺩ ﻛﻪ ﺍﺯ ﻧﺎﺗﻮﺍﻧﻲ ﺑﻴﺮﻭﻥ ﺁﻳﺪ‪.‬‬

‫‪٢‬ـ ﺩﻭ ﺭﻳﺸﮕﻲ ﺩﺭ ﻛﺎﺭﻭﺍﮊﻩ ﻫﺎ‬ ‫ﻳﻚ ﺁﻙ ﺩﻳﮕﺮ ﺯﺑﺎﻥ ﻓﺎﺭﺳﻲ ﻛﻪ ﻣﺎﻳﻪ ﻧﺎﺑﺴﺎﻣﺎﻧﻲ ﺁﻥ ﮔﺮﺩﻳﺪﻩ‪ ،‬ﺩﻭ ﺭﻳﺸﮕﻲ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺑﻴﺸﺘﺮ ﻛﺎﺭﻭﺍﮊﻩ ﻫﺎ )ﻓﻌﻠﻬﺎ(‬ ‫ﺭﻭﺍﻧﺴﺖ‪ .‬ﻣﺜﻼ ﻧﻮﺷﺘﻦ ﻭ ﻧﻮﻳﺴﻴﺪﻥ ﺩﻭ ﺭﻳﺸﻪ ﺍﻳﺴﺖ ﻛﻪ ﺑﺎ ﻫﻢ ﺑﻜﺎﺭ ﻣﻴﺮﻭﺩ‪ .‬ﺯﻳﺮﺍ ﺑﺮﺧﻲ ﺟﺪﺍﺷﺪﻩ ﻫﺎ ﺍﺯ ﺁﻥ ﻭ ﺑﺮﺧﻲ ﺍﺯ ﺍﻳﻦ‬ ‫ﺁﻭﺭﺩﻩ ﻣﻴﺸﻮﺩ‪ :‬ﻧﻮﺷﺖ‪ ،‬ﻣﻴﻨﻮﺷﺖ‪ ،‬ﻧﻮﺷﺘﻪ‪ ،‬ﺑﻨﻮﻳﺲ‪ ،‬ﻣﻴﻨﻮﻳﺴﺪ‪ ،‬ﻧﻮﻳﺴﻨﺪﻩ‪.‬‬

‫ﺯﺑﺎﻥ ﭘﺎﻙ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﻣﺎﻧﻨﺪ ﺍﻳﻦ ﺑﺴﻴﺎﺭ ﺍﺳﺖ ﻭ ﺑﺮﺧﻲ ﺍﺯ ﺁﻧﻬﺎ ﺟﺪﺍﻳﻴﺸﺎﻥ ﺍﺯ ﻫﻤﺪﻳﮕﺮ ﻓﺰﻭﻧﺘﺮ ﻣﻴﺒﺎﺷﺪ‪ ،‬ﻭ ﺍﻳﻨﻚ ﺩﺭ ﭘﺎﻳﻴﻦ ﻳﻜﺮﺷﺘﻪ ﺍﺯ ﺁﻧﻬﺎ ﺭﺍ‬ ‫ﻣﻴﺸﻤﺎﺭﻳﻢ‪:‬‬ ‫ﮔﺴﻴﺨﺘﻦ ﮔﺴﻠﻴﺪﻥ‪ ،‬ﻫﺸﺘﻦ ﻫﻠﻴﺪﻥ‪ ،‬ﺭﺳﺘﻦ ﺭﻭﻳﻴﺪﻥ‪ ،‬ﮔﻔﺘﻦ ﮔﻮﻳﻴﺪﻥ‪ ،‬ﻓﺮﻣﻮﺩﻥ ﻓﺮﻣﺎﻳﻴﺪﻥ‪ ،‬ﻧﻬﻔﺘﻦ ﻧﻬﺎﻧﻴﺪﻥ‪ ،‬ﺭﻓﺘﻦ ﺭﻭﻳﺪﻥ‪،‬‬ ‫ﺩﻳﺪﻥ ﺑﻴﻨﻴﺪﻥ‪ ،‬ﺷﺴﺘﻦ ﺷﻮﻳﻴﺪﻥ‪ ،‬ﺷﻨﻴﺪﻥ ﺷﻨﻮﻳﺪﻥ‪ ،‬ﺧﻮﺍﺳﺘﻦ ﺧﻮﺍﻫﻴﺪﻥ‪ ،‬ﺧﺎﺳﺘﻦ ﺧﻴﺰﻳﺪﻥ‪ ،‬ﻛﺮﺩﻥ ﻛﻨﻴﺪﻥ‪ ،‬ﺑﻮﺩﻥ ﺑﺎﺷﻴﺪﻥ‪ ،‬ﺑﺴﺘﻦ‬ ‫ﺑﻨﺪﻳﺪﻥ‪ ،‬ﺩﺍﺷﺘﻦ ﺩﺍﺭﻳﺪﻥ‪ ،‬ﺁﻓﺮﻳﺪﻥ ﺁﻓﺮﻳﻨﻴﺪﻥ‪ ،‬ﺳﺘﺪﻥ ﺳﺘﺎﻧﺪﻥ‪ ،‬ﻛﺎﺷﺘﻦ ﻛﺎﺭﻳﺪﻥ‪.‬‬ ‫ﺍﻳﻦ ﻳﻚ ﺁﺷﻔﺘﮕﻲ ﺑﺰﺭﮔﻲ ﺩﺭ ﺯﺑﺎﻧﺴﺖ ﻭ ﻛﺴﺎﻧﻴﻜﻪ ﺑﺨﻮﺍﻫﻨﺪ ﻓﺎﺭﺳﻲ ﺭﺍ ﺑﻴﺎﻣﻮﺯﻧﺪ‪ ،‬ﺍﻳﻦ ﻳﻜﻲ ﺍﺯ ﺩﺷﻮﺍﺭﻳﻬﺎﻱ ﻛﺎﺭ ﺍﻳﺸﺎﻥ‬ ‫ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﺍﺯ ﺍﻳﻨﺴﻮﻱ ﺁﻳﺎ ﺍﻳﻦ ﺁﺷﻔﺘﮕﻲ ﻳﻚ ﺳﻮﺩﻱ ﺭﺍ ﺩﺭ ﺑﺮﻣﻴﺪﺍﺭﺩ؟!‪ ..‬ﺑﻴﮕﻤﺎﻥ ﻧﻤﻴﺪﺍﺭﺩ ﻭ ﻫﻮﺩﻩ ﺍﺵ ﺟﺰ ﻧﺎﺑﺴﺎﻣﺎﻧﻲ ﺯﺑﺎﻥ ﻭ‬ ‫ﺩﺷﻮﺍﺭﻱ ﺁﻥ ﻧﻤﻲ ﺑﺎﺷﺪ‪ .‬ﺍﻳﻨﺴﺖ ﺑﺎﻳﺪ ﭼﺎﺭﻩ ﻛﺮﺩﻩ ﺷﻮﺩ‪ .‬ﺑﺪﻳﻨﺴﺎﻥ ﻛﻪ ﻫﻤﻪ ﺟﺪﺍ ﺷﺪﻩ ﻫﺎ ﺍﺯ ﻳﻜﺮﺷﺘﻪ ﺑﻴﺎﻳﺪ‪ .‬ﻣﺜﻼ ﮔﻔﺘﻪ ﺷﻮﺩ‪:‬‬ ‫ﻧﻮﻳﺴﻴﺪ‪ ،‬ﻣﻴﻨﻮﻳﺴﻴﺪ‪ ،‬ﻧﻮﻳﺴﻴﺪﻩ‪ ،‬ﺑﻨﻮﻳﺲ‪ ،‬ﻧﻮﻳﺴﻨﺪﻩ … ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﻣﺎﻧﻨﺪﻩ ﻫﺎﻳﺶ‪ .‬ﻳﻜﺰﺑﺎﻥ ﻫﺮﭼﻪ ﺑﺴﺎﻣﺎﻧﺘﺮ‪ ،‬ﺑﻬﺘﺮ ﺑﺎﺷﺪ‪.‬‬ ‫ﺍﻳﻦ ﻧﻴﺰ ﺑﺎﻳﺪ ﻛﻢ ﻛﻢ ﺑﻜﺎﺭ ﺑﺴﺘﻪ ﺷﻮﺩ ﻛﻪ ﮔﻮﺷﻬﺎ ﻧﺮﻣﺪ‪ .‬ﺍﺯ ﺁﻧﺴﻮﻱ ﺍﻳﻦ ﻳﻚ ﺟﺴﺘﺎﺭﻳﺴﺖ ﻛﻪ ﺁﻳﺎ ﺍﺯ ﺩﻭ ﺭﻳﺸﻪ ﻛﺪﺍﻡ ﻳﻜﻲ‬ ‫ﺭﺍ ﺑﺎﻳﺪ ﺑﺮﮔﺰﻳﺪ ﻭ ﻛﺪﺍﻡ ﻳﻜﻲ ﺭﺍ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﺩ؟‪ ..‬ﺁﻧﭽﻪ ﻣﺎ ﻣﻴﺪﺍﻧﻴﻢ ﺩﺭ ﺑﻴﺸﺘﺮ ﺟﺎﻫﺎ ﺭﻳﺸﻪ ﺩﻭﻡ ﺩﺭ ﺧﻮﺭ ﮔﺰﻳﺪﻧﺴﺖ‪ .‬ﺯﻳﺮﺍ ﺍﺯ ﺁﻧﺴﺖ‬ ‫ﻛﻪ ﺗﻮﺍﻥ ﻫﻤﻪ ﺟﺪﺍ ﺷﺪﻩ ﻫﺎ ﺭﺍ ﮔﺮﻓﺖ‪ ،‬ﻭ ﺍﺯ ﺭﻳﺸﻪ ﻳﻜﻢ ﭼﻨﻴﻦ ﻛﺎﺭﻱ ﻧﺘﻮﺍﻧﺪ ﺑﻮﺩ‪ .‬ﻣﺜﻼ ﺩﺭ ﻫﻤﺎﻥ ﻧﻮﺷﺘﻦ ﻭ ﻧﻮﻳﺴﻴﺪﻥ‪ ،‬ﺍﮔﺮ ﺭﻳﺸﻪ‬ ‫ﻳﻜﻢ ﺭﺍ ﺑﮕﻴﺮﻳﻢ‪ ،‬ﺩﺭ ﺑﻴﺸﺘﺮ ﺟﺪﺍ ﺷﺪﻩ ﻫﺎ ﺧﻮﺍﻫﻴﻢ ﺩﺭﻣﺎﻧﺪ‪ .‬ﻭﻟﻲ ﺍﺯ ﺭﻳﺸﻪ ﺩﻭﻡ ﻫﻤﻪ ﺁﻧﻬﺎ ﺭﺍ ﺗﻮﺍﻥ ﺁﻭﺭﺩ )ﻛﻪ ﻣﺎ ﻧﻴﺰ ﺁﻭﺭﺩﻳﻢ(‪ .‬ﻟﻴﻜﻦ‬ ‫ﮔﺎﻫﻲ ﻧﻴﺰ ﺭﻳﺸﻪ ﻳﻜﻢ ﺳﺎﺩﻩ ﺗﺮ ﻭ ﺑﻬﺘﺮ ﺑﺎﺷﺪ‪ .‬ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻛﺮﺩﻥ ﻭ ﻛﻨﻴﺪﻥ‪ ،‬ﻭ ﺁﻓﺮﻳﺪﻥ ﻭ ﺁﻓﺮﻳﻨﻴﺪﻥ‪ ،‬ﺣﺎﻝ ﭼﻨﻴﻦ ﻣﻴﺒﺎﺷﺪ ﻭ ﻣﺎ‬ ‫ﺗﻮﺍﻧﻴﻢ ﮔﻔﺖ‪ :‬ﻣﻴﻜﺮﺩ‪ ،‬ﺑﻜﺮﺩ‪ ،‬ﻛﺮﻧﺪﻩ‪ ،‬ﻣﻴﺂﻓﺮﺩ‪ ،‬ﺑﻴﺎﻓﺮﺩ‪ ،‬ﺁﻓﺮﻧﺪﻩ‪ .‬ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺑﺮﺧﻲ ﻣﺎﻧﻨﺪﻩ ﺍﻳﻨﻬﺎ‪.‬‬

‫‪٣‬ـ ﻓﺰﻭﻧﻲ ﺑﻴﺠﺎﻱ ﻛﺎﺭ ﻭﺍﮊﻩ ﻫﺎﻱ ﻳﺎﻭﺭ‬ ‫ﻳﻜﻲ ﺩﻳﮕﺮ ﺍﺯ ﺁﻛﻬﺎﻱ ﻓﺎﺭﺳﻲ ﻓﺰﻭﻧﻲ ﺑﻴﺠﺎﻱ ﻛﺎﺭﻭﺍﮊﻩ ﻫﺎﻱ ﻳﺎﻭﺭ ﻣﻴﺒﺎﺷﺪ‪ .‬ﺯﻳﺮﺍ ﺩﺭ ﺟﺎﻫﺎﻳﻲ ﻛﻪ ﻣﻴﺘﻮﺍﻥ ﺟﺪﺍ ﺷﺪﻩ ﺁﻭﺭﺩ ﻭ‬ ‫ﻧﻴﺎﺯﻱ ﺑﻜﺎﺭﻭﺍﮊﻩ ﻳﺎﻭﺭ ﻧﻴﺴﺖ‪ ،‬ﺑﺎﺯ ﺑﺎ ﺁﻥ ﻣﻴﺂﻭﺭﻧﺪ‪ .‬ﻣﺜﻼ ﻣﻴﮕﻮﻳﻨﺪ‪ :‬ﻧﺎﻟﻪ ﻛﺮﺩ‪ ،‬ﺯﺍﺭﻱ ﻧﻤﻮﺩ‪ ،‬ﺧﻨﺪﻩ ﻧﻤﻮﺩ‪ ،‬ﺩﺭﺧﻮﺍﺳﺖ ﻛﺮﺩ‪ ،‬ﺯﻧﺪﮔﻲ‬ ‫ﻛﺮﺩ‪ ،‬ﻧﻬﺎﻥ ﻛﺮﺩ ﻭ ﻫﻤﭽﻨﻴﻦ ﺑﺴﻴﺎﺭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﻛﻪ ﺑﺎﻳﺪ ﺑﮕﻮﻳﻨﺪ ﻧﺎﻟﻴﺪ‪ ،‬ﺯﺍﺭﻳﺪ‪ ،‬ﺧﻨﺪﻳﺪ‪ ،‬ﺩﺭﺧﻮﺍﺳﺖ‪ ،‬ﺯﻳﺴﺖ‪ ،‬ﻧﻬﺎﺩ‪.‬‬ ‫ﺍﻳﻦ ﻳﻜﻲ ﺍﺯ ﺯﻳﺎﻧﻬﺎﻳﻴﺴﺖ ﻛﻪ ﺍﺯ ﺩﺭﺁﻣﻴﺨﺘﮕﻲ ﻛﻠﻤﻪ ﻫﺎﻱ ﺑﻴﮕﺎﻧﻪ ﭘﺪﻳﺪ ﺁﻣﺪﻩ‪ .‬ﺯﻳﺮﺍ ﻛﻠﻤﻪ ﻫﺎﻱ ﺑﻴﮕﺎﻧﻪ ﺭﺍ ﻛﻪ ﻣﻴﮕﺮﻓﺘﻨﺪ ﺑﺎ‬ ‫ﻛﺎﺭﻭﺍﮊﻩ ﻳﺎﻭﺭ ﻣﻴﺂﻭﺭﺩﻧﺪ‪ ،‬ﻫﻤﭽﻮﻥ ﺗﻘﺎﺿﺎ ﻛﺮﺩ‪ ،‬ﺗﻨﺎﻭﻝ ﻧﻤﻮﺩ‪ ،‬ﻣﻴﻞ ﻛﺮﺩ‪ ،‬ﺗﻀﺮﻉ ﻧﻤﻮﺩ‪ ،‬ﺗﻮﺟﻪ ﻛﺮﺩ‪ ،‬ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ‪ ،‬ﺳﭙﺲ‬ ‫ﻭﺍﮊﻩ ﻫﺎﻱ ﺧﻮﺩ ﻓﺎﺭﺳﻲ ﺭﺍ ﻫﻢ ﺑﺎ ﺁﻥ ﺷﻴﻮﻩ ﺁﻭﺭﺩﻩ ﺍﻧﺪ‪.‬‬ ‫ﻫﺮﭼﻪ ﻫﺴﺖ ﺍﻳﻦ ﻳﻜﻲ ﺍﺯ ﺁﻛﻬﺎﻱ ﺯﺑﺎﻥ ﻣﻴﺒﺎﺷﺪ ﻛﻪ ﺗﺎ ﻣﻴﺘﻮﺍﻥ ﺑﺎﻳﺪ ﭘﺮﻫﻴﺰﻳﺪ‪ .‬ﺑﺎﻳﺪ ﺗﺎ ﻣﻴﺘﻮﺍﻥ ﺧﻮﺩ ﻭﺍﮊﻩ ﺭﺍ ﺑﮕﻮﻧﻪ ﻛﺎﺭﻭﺍﮊﻩ‬ ‫ﺁﻭﺭﺩ‪ .‬ﻣﺜﻼ ﺳﻪ ﻛﻠﻤﻪ ﭘﻨﺪﺍﺭ‪ ،‬ﺍﻧﮕﺎﺭ‪ ،‬ﮔﻤﺎﻥ ﺍﺯ ﻳﻜﺮﺩﻩ ﻣﻴﺒﺎﺷﺪ ﻭ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺁﻧﻬﺎ ﻣﻴﮕﻮﻳﻨﺪ‪ :‬ﭘﻨﺪﺍﺭﻳﺪ‪ ،‬ﺍﻧﮕﺎﺭﻳﺪ‪ ،‬ﺩﺭ ﺍﻳﻦ ﻫﻢ ﺑﺎﻳﺪ‬ ‫ﮔﻔﺖ‪ :‬ﮔﻤﺎﻧﻴﺪ‪ .‬ﭼﻨﺎﻧﻜﻪ ﻣﻴﮕﻮﻳﻴﻢ‪ :‬ﺧﺸﻜﻴﺪ‪ ،‬ﺗﻮﺍﻧﻴﻢ ﮔﻔﺖ‪ :‬ﺗﺮﻳﺪ‪ .‬ﻫﻤﭽﻨﺎﻥ ﺗﻮﺍﻧﻴﻢ ﮔﻔﺖ‪ :‬ﻛﻮﺗﺎﻫﻴﺪ‪ ،‬ﺩﺭﺍﺯﻳﺪ‪ ،‬ﭘﻬﻨﻴﺪ‪ ،‬ﻭ ﺑﺴﻴﺎﺭ‬ ‫ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ‪ .‬ﭼﻨﺎﻧﻜﻪ ﻣﻴﮕﻮﻳﻴﻢ‪ :‬ﺗﺮﺷﻴﺪﻩ‪ ،‬ﻫﻤﭽﻨﺎﻥ ﺗﻮﺍﻧﻴﻢ ﮔﻔﺖ‪ :‬ﺗﻠﺨﻴﺪﻩ‪ ،‬ﺷﻮﺭﻳﺪﻩ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ‪ .‬ﺍﻳﻦ ﻧﻴﺰ ﺑﺎﻳﺪ ﻛﻢ ﻛﻢ ﭘﻴﺶ ﺭﻭﺩ‬ ‫ﻭ ﮔﻮﺷﻬﺎ ﺭﺍ ﻧﺮﻣﺎﻧﺪ‪.‬‬

‫ﺯﺑﺎﻥ ﭘﺎﻙ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫‪٤‬ـ ﻧﺎﺭﻭﺍﻥ ﺑﻮﺩﻥ ﻗﺎﻋﺪﻩ ﻫﺎ‬ ‫ﻳﻚ ﺁﻙ ﺩﻳﮕﺮ ﻓﺎﺭﺳﻲ ﻧﺎﺭﻭﺍﻥ ﺑﻮﺩﻥ ﻗﺎﻋﺪﻩ ﻫﺎﻱ ﺁﻧﺴﺖ‪ .‬ﭼﻮﻥ ﺍﺯ ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﺎﺯ‪ ،‬ﺯﺑﺎﻥ ﺭﺍ ﻛﻨﺎﺭ ﮔﺰﺍﺭﺩﻩ ﻭ ﻫﻤﻴﺸﻪ‬ ‫ﺑﻜﻠﻤﻪ ﻫﺎﻱ ﺑﻴﮕﺎﻧﻪ ﭘﺮﺩﺍﺧﺘﻪ ﺍﻧﺪ‪ ،‬ﺯﺑﺎﻥ ﺭﻭ ﺑﻪ ﺑﻴﻜﺎﺭﮔﻲ ﻧﻬﺎﺩﻩ ﻭ ﺍﺯ ﺟﻤﻠﻪ ﻗﺎﻋﺪﻩ ﻫﺎﻱ ﺁﻥ‪ ،‬ﻧﺎﺭﻭﺍﻥ ﮔﺮﺩﻳﺪﻩ‪.‬‬ ‫ﻣﺜﻼ ﺩﺭ ﻓﺎﺭﺳﻲ ﺍﺯ ﻫﺮ ﺭﻳﺸﻪ ﺍﻱ ﺳﻪ ﮔﻮﻧﻪ »ﻛﻨﻨﺪﻩ« ﻣﻴﺂﻳﺪ‪ :‬ﺭﻭﻧﺪﻩ‪ ،‬ﺭﻭﺍ‪ ،‬ﺭﻭﺍﻥ‪ .‬ﺟﻮﻳﻨﺪﻩ‪ ،‬ﺟﻮﻳﺎ‪ ،‬ﺟﻮﻳﺎﻥ‪ .‬ﺍﻳﻨﻬﺎ ﻫﺮﻳﻜﻲ‬ ‫ﻣﻌﻨﺎﻱ ﺩﻳﮕﺮﻱ ﻭ ﺟﺎﻱ ﺩﻳﮕﺮﻱ ﻣﻴﺪﺍﺭﺩ )ﻛﻪ ﺳﭙﺲ ﺑﺎﺯ ﺧﻮﺍﻫﻴﻢ ﻛﺮﺩ(‪ ،‬ﻭﻟﻲ ﺷﻤﺎ ﭼﻮﻥ ﺑﺠﻮﻳﻴﺪ ﺧﻮﺍﻫﻴﺪ ﺩﻳﺪ ﺁﻣﺪﻥ ﺍﻳﻨﻬﺎ ﺍﺯ‬ ‫ﺭﻳﺸﻪ ﻫﺎ ﺑﺴﻴﺎﺭ ﻧﺎﺑﺴﺎﻣﺎﻥ ﻣﻴﺒﺎﺷﺪ ﻛﻪ ﺍﺯ ﺑﺮﺧﻲ ﺁﻥ ﻧﻤﻴﺂﻳﺪ ﻭ ﺍﺯ ﺑﺮﺧﻲ ﺍﻳﻦ ﻧﻤﻴﺂﻳﺪ ﻭ ﮔﺎﻫﻲ ﻫﻴﭽﻜﺪﺍﻡ ﻧﻤﻴﺂﻳﺪ‪ .‬ﺍﻳﻨﻚ ﺩﺭ ﭘﺎﻳﻴﻦ ﺑﺎ‬ ‫ﻳﻚ ﺟﺪﻭﻟﻲ ﺍﻳﻨﺮﺍ ﺭﻭﺷﻦ ﻣﻴﮕﺮﺩﺍﻧﻴﻢ‪:‬‬ ‫ﺧﻮﺍﺳﺘﻦ‪ :‬ﺧﻮﺍﻫﻨﺪﻩ‬

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‫ﺧﻮﺍﻫﺎﻥ‬

‫ﮔﻔﺘﻦ‬

‫ﺁﻳﻨﺪﻩ‬

‫ﺁﻣﺪﻥ ‪:‬‬ ‫ﺭﻓﺘﻦ‬

‫‪ :‬ﺭﻭﻧﺪﻩ‬

‫‪ :‬ﮔﻮﻳﻨﺪﻩ‬

‫ﮔﻮﻳﺎ‬

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‫ﺧﻨﺪﻳﺪﻥ ‪:‬‬

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‫ﺭﻭﺍ‬

‫ﺭﻭﺍﻥ‬

‫ﭘﺴﻨﺪﻳﺪﻥ‪:‬‬

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‫‬‫ﺧﻨﺪﺍﻥ‬ ‫‪-‬‬

‫ﻧﻴﺰ ﺩﺭ ﻓﺎﺭﺳﻲ ﻣﻴﺘﻮﺍﻥ ﺑﺎ ﺍﻓﺰﻭﺩﻥ »ﺍﻥ« ﻳﻚ ﻛﺎﺭﻭﺍﮊﻩ »ﻧﺎﮔﺬﺭﺍ« ﺭﺍ »ﮔﺬﺭﺍ« ﮔﺮﺩﺍﻧﻴﺪ‪ .‬ﻣﺜﻼ ﭼﺮﻳﺪ ﭼﺮﺍﻧﻴﺪ‪ ،‬ﺩﻭﻳﺪ ﺩﻭﺍﻧﻴﺪ‪،‬‬ ‫ﺭﺳﻴﺪ ﺭﺳﺎﻧﻴﺪ‪ .‬ﺍﻳﻦ ﻳﻚ ﻗﺎﻋﺪﻩ ﺍﻳﺴﺖ ﻭﻟﻲ ﺩﺭ ﻫﻤﻪ ﺟﺎ ﺭﻭﺍﻥ ﻧﻤﻴﺒﺎﺷﺪ‪ ،‬ﻭ ﺍﻳﻨﺴﺖ ﻧﮕﻮﻳﻨﺪ‪ :‬ﺧﻮﺍﻧﺪ ﺧﻮﺍﻧﺎﻧﻴﺪ‪ ،‬ﻓﺮﻭﺧﺖ ﻓﺮﻭﺷﺎﻧﻴﺪ‪،‬‬ ‫ﺑﺴﺖ ﺑﻨﺪﺍﻧﻴﺪ‪.‬‬ ‫ﻧﻴﺰ ﭼﻨﺎﻧﻜﻪ ﺳﭙﺲ ﺧﻮﺍﻫﻴﻢ ﺩﻳﺪ ﻳﻚ ﻧﺎﺑﺴﺎﻣﺎﻧﻲ ﺑﺰﺭﮔﻲ ﺩﺭ ﭘﺴﻮﻧﺪﻫﺎ ﻭ ﭘﻴﺸﻮﻧﺪﻫﺎ ﻫﻤﻴﻨﺴﺖ ﻛﻪ ﺩﺭ ﻫﻤﻪ ﺟﺎ ﺭﻭﺍﻥ‬ ‫ﻧﻤﻴﺒﺎﺷﻨﺪ‪ .‬ﺍﻳﻦ ﺳﻪ ﻣﺜﻞ ﺭﺍ ﺑﻨﺎﻡ ﻧﻤﻮﻧﻪ ﻳﺎﺩ ﻛﺮﺩﻡ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﻓﺮﺍﻭﺍﻧﺴﺖ‪.‬‬ ‫ﺍﻳﻦ ﺧﻮﺩ ﻳﻜﻲ ﺍﺯ ﻧﺎﺑﺴﺎﻣﺎﻧﻴﻬﺎﻱ ﺯﺑﺎﻥ ﻭ ﺍﺯ ﺁﻛﻬﺎﻱ ﺁﻧﺴﺖ ﻛﻪ ﺑﺎﻳﺪ ﺑﺮ ﻛﻨﺎﺭ ﮔﺮﺩﺍﻧﻴﺪ ﻭ ﻫﺮ ﻗﺎﻋﺪﻩ ﺍﻱ ﺭﺍ ﻫﻤﻪ ﺟﺎ ﺭﻭﺍﻥ‬ ‫ﺷﻤﺮﺩ‪ .‬ﻣﺜﻼ ﺩﺭ ﺁﻥ ﺳﻪ ﮔﻮﻧﻪ »ﻛﻨﻨﺪﻩ«‪ ،‬ﺑﺎﻳﺪ ﻫﺮ ﺳﻪ ﺭﺍ ﺍﺯ ﻫﺮ ﻛﺎﺭﻭﺍﮊﻩ ﺍﻱ ﺑﻜﺎﺭ ﺑﺮﺩ‪ .‬ﺑﺎﻳﺪ ﺩﺭ ﺟﺎﻳﻴﻜﻪ ﺳﺰﻧﺪﻩ ﺍﺳﺖ ﺧﻮﺍﻫﺎﻥ‪،‬‬ ‫ﮔﻮﻳﺎﻥ‪ ،‬ﺁﻳﺎ‪ ،‬ﺁﻳﺎﻥ‪ ،‬ﺧﻨﺪﻧﺪﻩ‪ ،‬ﺧﻨﺪﺍ‪ ،‬ﭘﺴﻨﺪﻧﺪﻩ‪ ،‬ﭘﺴﻨﺪﺍ‪ ،‬ﭘﺴﻨﺪﺍﻥ ﻧﻴﺰ ﺁﻭﺭﺩ‪ .‬ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺩﻳﮕﺮ ﺟﺎﻫﺎ‪ .‬ﮔﺬﺭﺍ ﮔﺮﺩﺍﻧﻴﺪﻥ ﻛﺎﺭﻭﺍﮊﻩ ﺭﺍ‬ ‫ﻫﻢ ﺑﺎﻳﺪ ﺩﺭ ﻫﻤﻪ ﺟﺎ ﺭﻭﺍﻥ ﮔﺮﺩﺍﻧﻴﺪ ﻭ ﺩﺭ ﺑﺴﺘﻦ ﻭ ﻓﺮﻭﺧﺘﻦ ﻭ ﺧﻮﺍﻧﺪﻥ ﻧﻴﺰ ﮔﻔﺖ‪ :‬ﺑﻨﺪﺍﻧﻴﺪ‪ ،‬ﻓﺮﻭﺷﺎﻧﻴﺪ‪ ،‬ﺧﻮﺍﻧﺎﻧﻴﺪ‪ .‬ﻫﻤﭽﻨﻴﻦ ﺩﺭ‬ ‫ﺩﻳﮕﺮ ﺟﺎﻫﺎ‪ .‬ﺍﺯ ﭘﺴﻮﻧﺪﻫﺎ ﻭ ﭘﻴﺸﻮﻧﺪﻫﺎ ﻧﻴﺰ ﺳﺨﻦ ﺧﻮﺍﻫﻴﻢ ﺭﺍﻧﺪ‪.‬‬

‫‪ ٥‬ـ ﮔﺬﺭﺍ ﻭ ﻧﺎﮔﺬﺭﺍ ﺑﻮﺩﻥ ﺑﺮﺧﻲ ﺭﻳﺸﻪ ﻫﺎ‬ ‫ﻳﻜﻲ ﺩﻳﮕﺮ ﺍﺯ ﺁﻛﻬﺎﻱ ﻓﺎﺭﺳﻲ ﺍﻳﻨﺴﺖ ﻛﻪ ﺑﺮﺧﻲ ﺭﻳﺸﻪ ﻫﺎ ﺩﺭ ﺁﻥ‪ ،‬ﻫﻢ ﮔﺬﺭﺍ ﻭ ﻫﻢ ﻧﺎﮔﺬﺭﺍ ﻣﻴﺂﻳﺪ‪ .‬ﻫﻤﭽﻮﻥ ﺷﻜﺴﺖ‪،‬‬ ‫ﺭﻳﺨﺖ‪ ،‬ﭘﺮﺍﻛﻨﺪ‪ ،‬ﻧﻤﻮﺩ‪ ،‬ﺁﻣﻴﺨﺖ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ‪» :‬ﻛﺎﺳﻪ ﺷﻜﺴﺖ« ﻭ »ﻛﺎﺳﻪ ﺭﺍ ﺷﻜﺴﺘﻢ«‪» ،‬ﺁﺏ ﺭﻳﺨﺖ« ﻭ »ﺁﺏ ﺭﺍ ﺭﻳﺨﺘﻢ«‪ .‬ﺍﻳﻦ‬ ‫ﺧﻮﺩ ﺁﺷﻔﺘﮕﻴﺴﺖ ﻭ ﺍﻧﮕﻴﺰﻩ ﺍﺵ ﺍﻳﻨﺴﺖ ﻛﻪ ﺩﺭ ﻓﺎﺭﺳﻲ ﻳﻚ ﺍﻓﺰﺍﺭﻱ ﺑﺮﺍﻱ ﻧﺎﮔﺬﺭﺍ ﮔﺮﺩﺍﻧﻴﺪﻥ ﮔﺬﺭﺍ ﻧﻴﺴﺖ‪ .‬ﺍﻓﺰﺍﺭﻱ ﺑﺮﺍﻱ ﮔﺬﺭﺍ‬ ‫ﮔﺮﺩﺍﻧﻴﺪﻥ ﻧﺎﮔﺬﺭﺍ ﻫﺴﺖ ﻭﻟﻲ ﺑﺮﺍﻱ ﻭﺍﺭﻭﻧﻪ ﺁﻥ ﻧﻴﺴﺖ‪ .‬ﺩﺭ ﺟﺎﻳﻴﻜﻪ ﻫﺮ ﺯﺑﺎﻧﻲ ﺑﭽﻨﻴﻦ ﺍﻓﺰﺍﺭﻱ ﻧﻴﺎﺯﻣﻨﺪ ﺍﺳﺖ‪ .‬ﺍﺯ ﻧﺒﻮﺩﻥ ﺁﻧﺴﺖ ﻛﻪ‬ ‫ﺑﺪﻳﻨﺴﺎﻥ ﺑﺮﺧﻲ ﺭﻳﺸﻪ ﻫﺎ ﺭﺍ ﺑﺪﻭ ﺣﺎﻝ ﺑﻜﺎﺭ ﻣﻲ ﺑﺮﻧﺪ‪» .‬ﺷﻜﺴﺖ« ﮔﺬﺭﺍ ﻣﻲ ﺑﺎﺷﺪ‪ .‬ﻭﻟﻲ ﭼﻮﻥ ﺑﻨﺎﮔﺬﺭﺍﻳﺶ ﻧﻴﺰ ﻧﻴﺎﺯ ﺍﻓﺘﺪ‪ ،‬ﺯﻳﺮﺍ‬ ‫ﮔﺎﻫﻲ ﺑﺮﺧﻲ ﭼﻴﺰﻫﺎ ﺑﺨﻮﺩ ﺷﻜﺴﺘﻪ ﺷﻮﺩ‪ ،‬ﺍﺯ ﺍﻳﻨﺮﻭ ﺁﻥ ﺭﺍ ﮔﺎﻫﻲ ﻫﻢ ﻧﺎﮔﺬﺭﺍ ﺁﻭﺭﺩﻩ ﺍﻧﺪ‪ .‬ﺍﻣﺎ ﺍﺯ ﭼﺎﺭﻩ ﺍﻳﻦ ﺩﺭ ﺟﺎﻱ ﺩﻳﮕﺮﻱ‬ ‫ﺳﺨﻦ ﺧﻮﺍﻫﻴﻢ ﺭﺍﻧﺪ‪.‬‬

‫ﺯﺑﺎﻥ ﭘﺎﻙ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫‪٦‬ـ ﺑﺠﺎﻱ ﻛﻨﻨﺪﻩ ﺁﻣﺪﻥ ﻛﺮﺩﻩ ﺷﺪﻩ ﻫﺎ‬ ‫ﻳﻚ ﺁﻙ ﺩﻳﮕﺮ ﺁﻧﺴﺖ ﻛﻪ ﺩﺭ ﺑﺮﺧﻲ ﺍﺯ ﺭﻳﺸﻪ ﻫﺎ ﺑﺠﺎﻱ »ﻛﻨﻨﺪﻩ«‪» ،‬ﻛﺮﺩﻩ ﺷﺪﻩ« ﻣﻴﺂﻭﺭﻧﺪ‪ .‬ﻫﻤﭽﻮﻥ‪ :‬ﺍﻳﺴﺘﺎﺩﻩ‪ ،‬ﻧﺸﺴﺘﻪ‪،‬‬ ‫ﺧﻮﺍﺑﻴﺪﻩ‪ ،‬ﮔﺬﺷﺘﻪ‪ ،‬ﺭﻳﺨﺘﻪ‪ ،‬ﭘﺨﺘﻪ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ‪ .‬ﻣﺜﻼ ﻣﻴﮕﻮﻳﻨﺪ‪» :‬ﺍﻳﻦ ﺧﻮﺍﺑﻴﺪﻩ ﻛﻴﺴﺖ؟«‪ ،‬ﻛﻪ ﻣﻴﺒﺎﻳﺪ ﺑﮕﻮﻳﻨﺪ‪» :‬ﺧﻮﺍﺑﻨﺪﻩ«‪ .‬ﻫﻤﭽﻨﻴﻦ‬ ‫ﺩﺭ ﻣﺎﻧﻨﺪﻫﺎﻱ ﺁﻥ‪ .‬ﺍﻳﻦ ﻫﻢ ﻳﻚ ﺁﺷﻔﺘﮕﻴﺴﺖ ﻭ ﭼﺎﺭﻩ ﺁﻧﺴﺖ ﻛﻪ ﺍﻳﻨﻬﺎ ﺭﺍ ﺟﺰ ﺑﺮﻭﻳﻪ »ﻛﻨﻨﺪﻩ« ﻧﻴﺎﻭﺭﻧﺪ‪ .‬ﭼﻪ ﺯﻳﺎﻧﻲ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ‬ ‫ﺍﮔﺮ ﺑﺠﺎﻱ »ﺍﻳﺴﺘﺎﺩﻩ« ﻛﻪ ﻏﻠﻄﺴﺖ »ﺍﻳﺴﺘﻨﺪﻩ« ﺑﮕﻮﻳﻨﺪ ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﻣﺎﻧﻨﺪﻫﺎﻱ ﺁﻥ؟!‪..‬‬

‫‪٧‬ـ ﺩﺭ ﻫﻢ ﺑﻮﺩﻥ ﺯﺍﺑﻬﺎ‬ ‫ﻳﻚ ﺁﺷﻔﺘﮕﻲ ﺩﻳﮕﺮ‪ ،‬ﺩﺭ ﻫﻢ ﺑﻮﺩﻥ ﺯﺍﺑﻬﺎ )ﺻﻔﺘﻬﺎ( ﻣﻴﺒﺎﺷﺪ‪ .‬ﻣﺜﻼ ﻣﻴﮕﻮﻳﻨﺪ »ﺩﻳﻮﺍﺭ ﻛﻮﺗﺎﻩ« ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﻏﻠﻄﺴﺖ‪ .‬ﺯﻳﺮﺍ‬ ‫ﻛﻮﺗﺎﻫﻲ ﺩﺭ ﺑﺮﺍﺑﺮ ﺩﺭﺍﺯﻳﺴﺖ ﻭ ﺩﺭ ﺍﻳﻨﺠﺎ ﻛﻪ ﺧﻮﺍﺳﺘﺸﺎﻥ ﻧﺎ ﺑﻠﻨﺪﻳﺴﺖ‪ ،‬ﺑﺎﻳﺪ ﺑﮕﻮﻳﻨﺪ »ﺩﻳﻮﺍﺭ ﭘﺴﺖ«‪ .‬ﺩﻳﻮﺍﺭ ﻛﻮﺗﺎﻩ ﺁﻧﺮﺍ ﮔﻮﻳﻨﺪ ﻛﻪ‬ ‫ﺩﺭﺍﺯﻳﺶ ﻛﻤﺘﺮ ﺑﺎﺷﺪ‪ .‬ﻧﻴﺰ ﻣﻴﮕﻮﻳﻨﺪ‪» :‬ﻣﺮﺩ ﺩﺭﺳﺘﻜﺎﺭ«‪ .‬ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﻏﻠﻄﺴﺖ ﻭ ﺑﺎﻳﺪ ﺑﮕﻮﻳﻨﺪ‪» :‬ﻣﺮﺩ ﺭﺍﺳﺘﻜﺎﺭ«‪ .‬ﺯﻳﺮﺍ ﺧﻮﺍﺳﺘﺸﺎﻥ‬ ‫ﻛﺴﻴﺴﺖ ﻛﻪ ﺍﺯ ﺩﺯﺩﻱ ﻭ ﻛﻼﻫﺒﺮﺩﺍﺭﻱ ﺑﭙﺮﻫﻴﺰﺩ ﻭ ﺍﻳﻦ »ﺭﺍﺳﺘﻲ« ﺍﺳﺖ‪ .‬ﺩﺭﺳﺖ ﺩﺭ ﺑﺮﺍﺑﺮ ﻏﻠﻂ ﻳﺎ ﺷﻜﺴﺘﻪ ﻣﻴﺒﺎﺷﺪ‪ .‬ﻣﻴﮕﻮﻳﻨﺪ‪:‬‬ ‫»ﺍﻳﻦ ﻛﺎﺭ ﺳﺨﺖ ﺍﺳﺖ«‪ .‬ﺩﺭ ﺟﺎﻳﻴﻜﻪ ﺑﺎﻳﺪ ﺑﮕﻮﻳﻨﺪ‪» :‬ﺩﺷﻮﺍﺭ« ﺍﺳﺖ‪ .‬ﺯﻳﺮﺍ »ﺳﺨﺖ« ﺩﺭ ﺑﺮﺍﺑﺮ ﺳﺴﺖ ﻣﻴﺒﺎﺷﺪ ﻧﻪ ﺩﺭ ﺑﺮﺍﺑﺮ ﺁﺳﺎﻥ‪.‬‬ ‫ﻣﻴﮕﻮﻳﻨﺪ‪» :‬ﺍﻳﻦ ﺁﺏ ﻛﻨﺪ ﻣﻴﺮﻭﺩ« ﻛﻪ ﻏﻠﻄﺴﺖ ﻭ ﺑﺎﻳﺪ ﺑﮕﻮﻳﻨﺪ‪» :‬ﺁﻫﺴﺘﻪ« ﻣﻴﺮﻭﺩ‪ .‬ﺯﻳﺮﺍ ﻛﻨﺪ ﺩﺭ ﺑﺮﺍﺑﺮ »ﺗﻴﺰ« ﺍﺳﺖ ﻧﻪ ﺩﺭ ﺑﺮﺍﺑﺮ ﺗﻨﺪ‪ .‬ﺍﺯ‬ ‫ﺍﻳﻨﮕﻮﻧﻪ ﺑﺴﻴﺎﺭ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﻧﺘﻴﺠﻪ ﺁﻧﻜﻪ ﻫﻤﻪ ﺑﻜﻠﻤﻪ ﻫﺎﻱ ﺑﻴﮕﺎﻧﻪ ﭘﺮﺩﺍﺧﺘﻪ ﺍﻧﺪ‪ ،‬ﻛﻠﻤﻪ ﻫﺎﻱ ﺯﺑﺎﻥ ﺧﻮﺩ ﺭﺍ ﻓﺮﺍﻣﻮﺵ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺑﺪﻳﻨﺴﺎﻥ ﻧﺎﺑﺠﺎ ﺑﻜﺎﺭ‬ ‫ﺑﺮﺩﻩ ﺍﻧﺪ‪ .‬ﺑﺎﻳﺪ ﺍﻳﻦ ﻧﻴﺰ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﺩﺍﺷﺘﻪ ﮔﺮﺩﺩ ﻭ ﻫﺮ ﺯﺍﺑﻲ ﺩﺭ ﻣﻌﻨﻲ ﺩﺭﺳﺖ ﺧﻮﺩ ﺑﻜﺎﺭ ﺭﻭﺩ‪ ،‬ﻭ ﭼﻨﺎﻧﻜﻪ ﻧﺸﺎﻥ ﺩﺍﺩﻳﻢ ﺭﺍﻩ ﺩﺍﻧﺴﺘﻦ‬ ‫ﻣﻌﻨﻲ ﻫﺮ ﺯﺍﺏ ﺁﻧﺴﺖ ﻛﻪ ﺁﺧﺸﻴﺞ ﻳﺎ ﺑﺮﺍﺑﺮ ﺁﻥ ﺩﺍﻧﺴﺘﻪ ﺷﻮﺩ‪ ،‬ﻭ ﻣﻦ ﺍﻳﻨﻚ ﺑﺮﺧﻲ ﺍﺯ ﺁﻧﻬﺎ ﺭﺍ ﺩﺭ ﭘﺎﻳﻴﻦ ﻣﻴﺂﻭﺭﻡ‪:‬‬ ‫ﺭﺍﺳﺖ ـ ﺩﺭﻭﻍ ‪ ،‬ﭼﭗ ‪ ،‬ﻛﺞ‬

‫ﺩﺭﺳﺖ ـ ﻏﻠﻂ ‪ ،‬ﻛﻤﺘﺮ ‪ ،‬ﺷﻜﺴﺘﻪ ‪ ،‬ﺑﻴﻤﺎﺭ‬

‫ﺳﻔﺖ ـ ﻧﺮﻡ ‪ ،‬ﺷﻮﻝ‬

‫ﺳﺨﺖ ـ ﺳﺴﺖ‬

‫ﺩﺷﻮﺍﺭ ـ ﺁﺳﺎﻥ‬

‫ﺑﻠﻨﺪ ـ ﭘﺴﺖ ‪ ،‬ﺁﻫﺴﺘﻪ‬

‫ﺩﺭﺍﺯ ـ ﻛﻮﺗﺎﻩ‬

‫ﻛﻠﻔﺖ ـ ﺑﺎﺭﻳﻚ‬

‫ﺗﻨﮓ ـ ﻓﺮﺍﺥ‬

‫ﺑﺎﻻ ـ ﭘﺎﻳﻴﻦ‬

‫ﺗﻨﺪ ـ ﺁﻫﺴﺘﻪ‬

‫ﺗﻴﺰ ـ ﻛﻨﺪ‬

‫ﺯﻭﺩ ـ ﺩﻳﺮ‬

‫ﻛﻢ ـ ﺑﻴﺶ‬

‫ﻓﺮﺍﺯ ـ ﻧﺸﻴﺐ‬

‫ﺩﻭﺭ ـ ﻧﺰﺩﻳﻚ‬

‫ﺩﺭﺷﺖ ـ ﻫﻤﻮﺍﺭ‬

‫ﺑﺰﺭﮒ ـ ﺧﺮﺩ )ﻛﻮﭼﻚ(‬

‫ﻧﻴﻚ ـ ﺑﺪ‬

‫ﭘﺸﺖ ـ ﺭﻭ‬

‫ﺯﻳﺮ ـ ﺯﺑﺮ‬

‫ﭘﺲ ـ ﭘﻴﺶ‬

‫ﺷﺎﺩ ـ ﺍﻧﺪﻭﻫﻨﺎﻙ‬

‫ﺧﺸﻨﻮﺩ ـ ﻧﺎﺧﺸﻨﻮﺩ ‪ ،‬ﮔﻠﻪ ﻣﻨﺪ‬

‫ﺯﺑﺎﻥ ﭘﺎﻙ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫‪ ٨‬ـ ﺑﻴﻤﻌﻨﻲ ﮔﺮﺩﻳﺪﻥ ﺑﺮﺧﻲ ﺍﺯ ﻭﺍﮊﻩ ﻫﺎ‬ ‫ﻳﻚ ﺁﻟﻮﺩﮔﻲ ﺷﮕﻔﺘﻲ ﺁﻧﺴﺖ ﻛﻪ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻛﻠﻤﻪ ﻫﺎ ﻣﻌﻨﺎﻱ ﺭﻭﺷﻦ ﻧﻤﻴﺪﺍﺭﺩ ﻭ ﺑﺎ ﺍﻳﻨﺤﺎﻝ ﺑﻜﺎﺭ ﻣﻴﺮﻭﺩ ‪ ،‬ﻫﻤﭽﻮﻥ‪ :‬ﺁﺯﺭﻡ‪،‬‬ ‫ﻧﻮﻳﺪ‪ ،‬ﺑﺮﻭﻣﻨﺪ‪ ،‬ﻓﺮﻩ‪ ،‬ﻓﺮﻫﻨﮓ‪ ،‬ﻓﺮﻫﻮﻣﻨﺪ‪ ،‬ﺭﺍﺩﻣﺮﺩ‪ ،‬ﺳﺘﻴﺰ‪ ،‬ﻧﻴﺎﻳﺶ‪ ،‬ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﻛﻪ ﻫﻴﭻ ﻳﻜﻲ ﻣﻌﻨﺎﻱ ﺭﻭﺷﻨﻲ ﺩﺭ ﻧﺰﺩ ﻣﺮﺩﻡ‬ ‫ﻧﻤﻴﺪﺍﺭﺩ‪.‬‬ ‫»ﺁﺯﺭﻡ« ﺑﻬﻤﺎﻥ ﻣﻌﻨﺎﺳﺖ ﻛﻪ ﺍﻣﺮﻭﺯ »ﺷﺮﻑ« ﻣﻴﻨﺎﻣﻨﺪ ﻭ ﺍﮔﺮ ﺭﻭﺷﻨﺘﺮ ﺧﻮﺍﻫﻴﻢ ﺑﺎﻳﺪ ﺑﮕﻮﻳﻴﻢ‪» :‬ﺍﻳﻨﻜﻪ ﻳﻚ ﻛﺴﻲ ﺑﻪ ﻧﻴﻜﻲ ﻭ‬ ‫ﺁﺭﺍﺳﺘﮕﻲ ﺧﻮﺩ ﺩﻟﺒﺴﺘﮕﻲ ﺩﺍﺭﺩ ﻭ ﺩﺭ ﺑﻨﺪ ﻧﺎﻡ ﻧﻴﻚ ﺑﺎﺷﺪ«‪ .‬ﺍﻳﻦ ﻳﻜﻲ ﺍﺯ ﻣﻌﻨﺎﻫﺎﻳﻴﺴﺖ ﻛﻪ ﻣﺎ ﺑﺂﻥ ﻧﻴﺎﺯ ﻣﻴﺪﺍﺭﻳﻢ ﻭ ﻣﻴﺒﺎﻳﺪ »ﺁﺯﺭﻡ« ﺭﺍ‬ ‫ﺩﺭ ﻫﻤﺎﻥ ﻣﻌﻨﻲ ﺷﻨﺎﺧﺘﻪ ﮔﺮﺩﺍﻧﻴﻢ‪ .‬ﻭﻟﻲ ﺩﺭ ﺯﺑﺎﻥ ﺩﻳﮕﺮﺍﻥ ﺍﻳﻦ ﻳﻚ ﻭﺍﮊﻩ ﺑﻴﻤﻌﻨﺎﻳﻴﺴﺖ ﻛﻪ ﺩﺭ ﭘﻲ ﻭﺍﮊﻩ »ﺷﺮﻡ« ﻣﻴﺂﻭﺭﻧﺪ‪ ،‬ﻣﺜﻼ‬ ‫ﻣﻴﮕﻮﻳﻨﺪ‪ » :‬ﺷﺮﻡ ﻭ ﺁﺯﺭﻡ ﻧﺪﺍﺭﻱ؟!‪ ،«..‬ﻭ ﺍﮔﺮ ﺷﻤﺎ ﺑﭙﺮﺳﻴﺪ‪» :‬ﺁﺯﺭﻡ ﺑﭽﻪ ﻣﻌﻨﻲ ﺍﺳﺖ؟‪ «..‬ﺩﺭﻣﺎﻧﻨﺪ‪» .‬ﻧﻮﻳﺪ« ﺑﻤﻌﻨﻲ ﻭﻋﺪﻩ ﺍﺳﺖ‪ .‬ﻭﻟﻲ‬ ‫ﺑﻴﺸﺘﺮ ﺁﻧﺎﻥ ﻣﻌﻨﻲ ﺍﻳﻦ ﺭﺍ ﻧﻤﻴﺪﺍﻧﻨﺪ ﻭ ﺍﮔﺮ ﻧﻴﻚ ﻧﮕﺮﻳﺪ ﺁﻧﺮﺍ ﺩﺭ ﻣﻌﻨﻲ ﻣﮋﺩﻩ ﺑﻜﺎﺭ ﻣﻴﺒﺮﻧﺪ‪» .‬ﺑﺮﻭﻣﻨﺪ« ﺩﺭ ﻳﻚ ﺷﻌﺮﻱ ﺁﻣﺪﻩ ﻭﻟﻲ‬ ‫ﭼﻮﻥ ﻣﻌﻨﺎﻳﺶ ﺭﺍ ﻧﻤﻴﺪﺍﻧﻨﺪ ﺁﻧﺮﺍ ﺑﺎ ﭘﻴﺶ ﺑﺎﺀ ﻣﻴﺨﻮﺍﻧﻨﺪ‪ .‬ﺩﺭ ﺟﺎﻳﻴﻜﻪ ﺑﺎ ﺯﺑﺮ ﺑﺎﺀ ﻫﻤﺎﻥ ﻛﻠﻤﻪ »ﺑﺮ« )ﺑﺎﺭ( ﺑﻤﻌﻨﻲ ﻣﻴﻮﻩ ﺍﺳﺖ ﻛﻪ ﺑﺎ‬ ‫ﭘﺴﻮﻧﺪ »ﻣﻨﺪ« ﺁﻣﺪﻩ‪» .‬ﻓﺮﻩ« ﻳﻚ ﻛﻠﻤﻪ ﺑﻴﻤﻌﻨﺎﻳﻴﺴﺖ ﻛﻪ ﺍﺯ ﺍﻓﺴﺎﻧﻬﺎﻱ ﻛﻬﻦ ﺯﺭﺩﺷﺘﻴﮕﺮﻱ ﻳﺎﺩﮔﺎﺭ ﻣﺎﻧﺪﻩ‪ .‬ﺯﺭﺩﺷﺘﻴﺎﻥ ﻣﻴﭙﻨﺪﺍﺷﺘﻪ ﺍﻧﺪ‬ ‫ﻛﻪ ﻣﻬﺮ ﻭ ﭘﺮﻭﺍﻱ ﺧﺪﺍ ﺩﺭ ﻳﻚ ﻛﺎﻟﺒﺪﻱ ﺑﻨﺰﺩ ﻛﺴﻲ ﺁﻳﺪ ﻭ ﺑﺎ ﺍﻭ ﻫﻤﺮﺍﻩ ﮔﺮﺩﺩ ﻭ ﺑﺎ ﺍﻳﻨﻜﻪ ﺍﻛﻨﻮﻥ ﺩﻳﮕﺮ ﺁﻥ ﭘﻨﺪﺍﺭ ﺯﺭﺩﺷﺘﻴﮕﺮﻱ‬ ‫ﺑﺎﺯ ﻧﻤﺎﻧﺪﻩ ﻭ ﻭﺍﮊﻩ ﻫﻴﭻ ﻣﻌﻨﺎﻳﻲ ﻧﻤﻴﺪﺍﺭﺩ‪ ،‬ﺑﺎﺯ ﺁﻧﺮﺍ ﺑﻜﺎﺭ ﻣﻴﺒﺮﻧﺪ‪» .‬ﻓﺮﻫﻨﮓ« ﺑﻤﻌﻨﻲ ﺗﺮﺑﻴﺖ ﺍﺳﺖ ﻭﻟﻲ ﺁﻧﺎﻥ ﺍﻳﻨﺮﺍ ﺩﺭ ﻳﻚ ﻣﻌﻨﻲ‬ ‫ﺗﺎﺭﻳﻜﻲ ﺑﻜﺎﺭ ﻣﻴﺒﺮﻧﺪ ﻭ ﺍﮔﺮ ﺑﭙﺮﺳﻲ‪» :‬ﻓﺮﻫﻨﮓ ﭼﻴﺴﺖ؟‪ «..‬ﺧﻮﺍﻫﻨﺪ ﮔﻔﺖ‪» :‬ﻓﻀﻞ ﻭ ﺍﺩﺏ ﻭ ﻋﻠﻢ« ﻛﻪ ﺍﺯ ﻫﻤﻴﻦ ﭘﺎﺳﺦ‪ ،‬ﻧﺎﺩﺍﻧﺴﺘﻪ‬ ‫ﺑﻮﺩﻥ ﺍﻭ ﭘﻴﺪﺍﺳﺖ‪ .‬ﺍﮔﺮ ﺩﻭﺑﺎﺭﻩ ﺑﭙﺮﺳﻴﺪ‪» :‬ﻓﻀﻞ ﻭ ﺍﺩﺏ ﭼﻴﺴﺖ؟‪ «..‬ﺩﺭ ﺍﻳﻨﺠﺎﺳﺖ ﻛﻪ ﺑﺨﺸﻢ ﺁﻣﺪﻩ ﭘﺎﺳﺦ ﻧﺎﺷﺎﻳﻨﺪﻩ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺩ‪.‬‬ ‫ﺍﻧﺪﺍﺯﻩ ﻧﺎﺷﺎﻳﻨﺪﮔﻲ ﻓﺮﻫﻨﮕﺴﺘﺎﻥ ﺍﻳﺮﺍﻥ ﺍﺯ ﺍﻳﻨﺠﺎ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﻧﺎﻡ ﺧﻮﺩ ﺭﺍ »ﻓﺮﻫﻨﮕﺴﺘﺎﻥ« ﮔﺬﺍﺷﺘﻪ ﻛﻪ ﻫﻴﭻ ﻣﻌﻨﺎﻳﻲ ﻧﻤﻴﺪﺍﺭﺩ‪.‬‬ ‫»ﻓﺮﻫﻮﻣﻨﺪ« ﻫﻤﺎﻥ »ﻓﺮﻩ« ﺑﺎ ﭘﺴﻮﻧﺪ »ﻣﻨﺪ« ﻣﻴﺒﺎﺷﺪ )ﮔﺎﻫﻲ ﭘﻴﺶ ﺍﺯ ﻭﺍﮊﻩ ﻣﻨﺪ »ﺍﻭ« ﻣﻴﺂﻣﺪﻩ ﭼﻮﻥ ﺗﻨﻮﻣﻨﺪ( ﻛﻪ ﺧﻮﺩ ﺑﻴﻤﻌﻨﻲ ﺍﺳﺖ ﻭﻟﻲ‬ ‫ﺑﻜﺎﺭ ﻣﻴﺮﻭﺩ ﻭ ﺷﮕﻔﺘﺮ ﺍﺯ ﻫﻤﻪ ﻣﻌﻨﺎﻳﻴﺴﺖ ﻛﻪ ﺩﺭ ﻓﺮﻫﻨﮕﻬﺎ ﺑﺂﻥ ﺩﺍﺩﻩ ﺍﻧﺪ‪» :‬ﻣﺮﺩ ﻧﻮﺭﺍﻧﻲ ﭘﺎﻛﻴﺰﻩ ﺭﻭﺯﮔﺎﺭ«‪» .‬ﺭﺍﺩ« ﻣﻌﻨﻲ »ﺳﺨﻲ«‬ ‫ﺍﺳﺖ ﻭﻟﻲ ﺍﻛﻨﻮﻥ ﺭﺍﺩﻣﺮﺩ ﺭﺍ ﺩﺭ ﻳﻚ ﻣﻌﻨﻲ ﺗﺎﺭﻳﻜﻲ ﺑﻜﺎﺭ ﻣﻴﺒﺮﻧﺪ ﻛﻪ ﺍﮔﺮ ﺑﭙﺮﺳﻴﺪ ﺧﻮﺍﻫﻨﺪ ﺩﺭﻣﺎﻧﺪ‪» .‬ﺳﺘﻴﺰ« ﺑﻤﻌﻨﻲ ﻟﺠﺎﺟﺖ ﺍﺳﺖ‬ ‫ﻟﻴﻜﻦ ﺁﻧﺎﻥ ﺍﻳﻦ ﻣﻌﻨﻲ ﺭﺍ ﻧﻤﻴﺪﺍﻧﻨﺪ ﻭ ﻫﺮﻛﺲ ﺁﻧﺮﺍ ﺑﻤﻌﻨﻲ ﺩﻳﮕﺮﻱ ﻣﻴﺂﻭﺭﺩ‪» .‬ﻧﻴﺎﻳﺶ« ﺑﺎ ﺧﺪﺍ ﻳﺎ ﺑﺎ ﻛﺲ ﺩﻳﮕﺮﻱ ﺑﺎ ﺯﺑﺎﻥ ﻓﺮﻭﺗﻨﻲ‬ ‫ﺳﺨﻦ ﮔﻔﺘﻦ ﺍﺳﺖ‪ .‬ﻟﻴﻜﻦ ﺁﻧﺎﻥ ﻳﻚ ﻣﻌﻨﺎﻱ ﺭﻭﺷﻨﻲ ﺍﺯ ﺍﻳﻦ ﻧﻤﻴﺨﻮﺍﻫﻨﺪ‪.‬‬ ‫ﻳﻚ ﻧﻤﻮﻧﻪ ﻧﻴﻜﻲ ﺍﺯ ﺁﺷﻔﺘﮕﻲ ﺯﺑﺎﻥ ﻭ ﺍﺯ ﺗﺎﺭﻳﻚ ﮔﺮﺩﻳﺪﻥ ﻭﺍﮊﻩ ﻫﺎ ﺁﻥ ﻣﻌﻨﺎﻫﺎﻱ ﮔﻮﻧﺎﮔﻮﻥ ﻭ ﺁﺧﺸﻴﺞ ﻫﻤﺴﺖ ﻛﻪ ﺩﺭ‬ ‫ﻓﺮﻫﻨﮕﻬﺎ ﺑﺮﺍﻱ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻛﻠﻤﻪ ﻫﺎ ﻣﻴﻨﻮﻳﺴﻨﺪ‪ :‬ﻣﺜﻼ ﺩﺭ ﺑﺮﻫﺎﻥ ﻗﺎﻃﻊ ﻫﻤﺎﻥ ﻛﻠﻤﻪ »ﺭﺍﺩ« ﺭﺍ ﭼﻨﻴﻦ ﻣﻌﻨﻲ ﻣﻴﻜﻨﺪ‪» :‬ﺭﺍﺩ ﺑﺮ ﻭﺯﻥ ﺷﺎﺩ‪،‬‬ ‫ﻛﺮﻳﻢ ﻭ ﺟﻮﺍﻧﻤﺮﺩ ﻭ ﺻﺎﺣﺐ ﻫﻤﺖ ﻭ ﺳﺨﺎﻭﺕ ﺭﺍ ﮔﻮﻳﻨﺪ‪ ،‬ﻭ ﺑﻤﻌﻨﻲ ﺷﺠﺎﻉ ﻭ ﺩﻻﻭﺭ ﻫﻢ ﻫﺴﺖ‪ ،‬ﻭ ﺣﻜﻴﻢ ﻭ ﺩﺍﻧﺸﻤﻨﺪ ﺭﺍ ﻧﻴﺰ‬ ‫ﮔﻔﺘﻪ ﺍﻧﺪ‪ ،‬ﺑﻤﻌﻨﻲ ﺳﺨﻨﮕﻮﻱ ﻭ ﺳﺨﻦ ﮔﺰﺍﺭ ﻭ ﻗﺼﻪ ﺧﻮﺍﻥ ﻫﻢ ﺁﻣﺪﻩ ﺍﺳﺖ«‪.‬‬ ‫ﺍﺯ ﺍﻳﻨﮕﻮﻧﻪ ﺑﺴﻴﺎﺭ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺩﺭ ﻧﺘﻴﺠﻪ ﺁﻣﻴﺨﺘﻦ ﻛﻠﻤﻪ ﻫﺎﻱ ﻋﺮﺑﻲ ﻭ ﺳﺨﻦ ﺑﺎﺯﻱ ﻛﺮﺩﻧﺴﺖ ﻛﻪ ﺍﺯ ﻳﻜﺴﻮ ﻛﻠﻤﻪ ﻫﺎ ﻧﻴﺮﻭﻱ‬ ‫ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﺩﺍﺩﻩ ﻭ ﻳﻚ ﻣﻌﻨﺎﻱ ﺭﻭﺷﻨﻲ ﺍﺯ ﺁﻧﻬﺎ ﺑﺮ ﻧﻤﻴﺂﻳﺪ ﻭ ﺍﺯ ﻳﻜﺴﻮ ﻣﺮﺩﻡ ﺑﺸﻨﻴﺪﻥ ﻛﻠﻤﻪ ﻫﺎﻱ ﻧﺎﻓﻬﻤﻴﺪﻩ ﻭ ﺟﺴﺘﺠﻮ‬ ‫ﻧﻜﺮﺩﻥ ﺩﺭﺑﺎﺭﻩ ﻣﻌﻨﻲ ﺁﻧﻬﺎ ﺧﻮ ﮔﺮﻓﺘﻪ ﺍﻧﺪ‪ .‬ﺍﻳﻦ ﺁﻟﻮﺩﮔﻲ ﻫﻢ ﺑﺎﻳﺪ ﺍﺯ ﻣﻴﺎﻥ ﺭﻭﺩ ﻭ ﺭﺍﻫﺶ ﺍﻳﻨﺴﺖ ﻛﻪ ﻫﻴﭻ ﻛﻠﻤﻪ ﺍﻱ ﺑﻲ ﺩﺍﺷﺘﻦ‬ ‫ﻳﻚ ﻣﻌﻨﺎﻱ ﺭﻭﺷﻨﻲ ﺑﻜﺎﺭ ﻧﺮﻭﺩ‪.‬‬

‫ﺯﺑﺎﻥ ﭘﺎﻙ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫‪٩‬ـ ﺍﺯ ﺩﺳﺖ ﺩﺍﺩﻥ ﻭﺍﮊﻩ ﻫﺎ ﻣﻌﻨﻴﻬﺎﻱ ﺧﻮﺩ ﺭﺍ‬ ‫ﻳﻚ ﺁﺷﻔﺘﮕﻲ ﺑﺰﺭﮒ ﺩﻳﮕﺮﻱ ﺩﺭ ﻓﺎﺭﺳﻲ ﺁﻧﺴﺖ ﻛﻪ ﺩﺭ ﻧﺘﻴﺠﻪ ﺩﺭﺁﻣﻴﺨﺘﮕﻲ ﺯﺑﺎﻥ ﺑﺎ ﻭﺍﮊﻩ ﻫﺎﻱ ﺑﻴﮕﺎﻧﻪ‪ ،‬ﺑﺴﻴﺎﺭﻱ ﺍﺯ‬ ‫ﻭﺍﮊﻩ ﻫﺎﻱ ﺧﻮﺩ ﺁﻥ ﻣﻌﻨﺎﻳﺶ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﺩﺍﺩﻩ ﻭ ﺩﺭ ﻳﻚ ﻣﻌﻨﻲ ﺑﻴﮕﺎﻧﻪ ﺩﻳﮕﺮﻱ ﺑﻜﺎﺭ ﻣﻴﺮﻭﺩ‪ .‬ﻣﺜﻼ »ﺑﺨﺸﻴﺪﻥ« ﺑﻤﻌﻨﻲ ﺗﻘﺴﻴﻢ‬ ‫ﺍﺳﺖ ﻭ ﻫﻨﻮﺯ »ﺑﺨﺶ« ﺑﻤﻌﻨﻲ ﻗﺴﻤﺖ ﺑﻜﺎﺭ ﻣﻴﺮﻭﺩ‪ .‬ﻭﻟﻲ ﺧﻮﺩ ﻭﺍﮊﻩ ﺭﺍ ﺍﺯ ﻣﻌﻨﻲ ﺭﺍﺳﺖ ﺧﻮﺩ ﺑﻴﺮﻭﻥ ﺑﺮﺩﻩ ﺍﻧﺪ ﻛﻪ ﮔﺎﻫﻲ ﺑﻤﻌﻨﻲ‬ ‫ﺁﻣﺮﺯﻳﺪﻥ ﻭ ﮔﺎﻫﻲ ﺑﻤﻌﻨﻲ ﺩﺍﺩﻥ ﺑﻜﺎﺭ ﻣﻴﺒﺮﻧﺪ‪» .‬ﮔﻨﺎﻩ ﺍﻭ ﺭﺍ ﺑﺨﺸﻴﺪ« ﻭ »ﺻﺪ ﺗﻮﻣﺎﻥ ﺑﻪ ﺍﻭ ﺑﺨﺸﻴﺪ«‪ .‬ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﻫﻢ ﺁﻣﺮﺯﻳﺪﻥ ﻭ ﻫﻢ‬ ‫ﺩﺍﺩﻥ‪ ،‬ﺧﻮﺩ ﻭﺍﮊﻩ ﻣﻴﺪﺍﺭﺩ ﻛﻪ ﻧﻴﺎﺯﻱ ﺑﺂﻥ ﻧﻴﺴﺖ‪ .‬ﻫﻤﭽﻨﻴﻦ »ﻧﮕﺎﺷﺘﻦ« ﺑﻤﻌﻨﻲ ﻧﻘﺶ ﻛﺮﺩﻧﺴﺖ ﻛﻪ ﻫﻨﻮﺯ »ﻧﮕﺎﺭ« ﺑﻤﻌﻨﻲ ﻧﻘﺶ‬ ‫ﺁﻭﺭﺩﻩ ﻣﻴﺸﻮﺩ‪ .‬ﻟﻴﻜﻦ ﺧﻮﺩ ﻭﺍﮊﻩ ﺭﺍ ﺩﺭ ﻣﻌﻨﻲ ﻧﻮﺷﺘﻦ ﺑﻜﺎﺭ ﻣﻴﺒﺮﻧﺪ‪» :‬ﻗﻠﻢ ﺑﺮﺩﺍﺷﺖ ﻭ ﻧﺎﻣﻪ ﻧﮕﺎﺷﺖ«‪ .‬ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺑﺮﺍﻱ ﻧﻮﺷﺘﻦ‬ ‫ﻭﺍﮊﻩ ﺍﻱ ﻫﺴﺖ ﻭ ﺑﻪ ﺍﻳﻦ ﻧﻴﺎﺯﻱ ﻧﻴﺴﺖ‪ .‬ﻫﻤﭽﻨﻴﻦ »ﻧﻤﻮﺩﻥ« ﺑﻤﻌﻨﻲ ﻧﺸﺎﻥ ﺩﺍﺩﻧﺴﺖ‪ ،‬ﭼﻨﺎﻧﻜﻪ »ﻧﻤﺎﻳﺶ« ﻫﻨﻮﺯ ﺑﺂﻥ ﻣﻌﻨﻲ ﻣﻴﺂﻳﺪ ﻭﻟﻲ‬ ‫ﺧﻮﺩ ﻭﺍﮊﻩ ﺭﺍ ﺑﻤﻌﻨﻲ »ﻛﺮﺩﻥ« ﺑﻜﺎﺭ ﻣﻴﺒﺮﻧﺪ‪ .‬ﻧﻴﺰ »ﺩﻣﻴﺪﻥ« ﺑﻤﻌﻨﻲ ﻧﻔﺲ ﺑﻴﺮﻭﻥ ﺩﺍﺩﻧﺴﺖ ﻛﻪ ﺩﻡ ﺑﻬﻤﺎﻥ ﻣﻌﻨﻲ ﻣﻴﺂﻳﺪ‪ ،‬ﻭﻟﻲ ﺧﻮﺩ ﻭﺍﮊﻩ‬ ‫ﺭﺍ ﺩﺭ ﻣﻌﻨﻲ ﺭﻭﻳﻴﺪﻥ ﺑﻜﺎﺭ ﻣﻴﺒﺮﻧﺪ‪.‬‬ ‫ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﻧﻴﺰ ﺑﺴﻴﺎﺭ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺁﺷﻔﺘﮕﻲ ﻧﻴﺰ ﺑﺎﻳﺪ ﺑﻜﻨﺎﺭ ﮔﺮﺩﺩ ﻭ ﻫﺮ ﻭﺍﮊﻩ ﺍﻱ ﺩﺭ ﻣﻌﻨﻲ ﺭﺍﺳﺖ ﺧﻮﺩ ﺑﻜﺎﺭ ﺭﻭﺩ‪.‬‬

‫‪١٠‬ـ ﺩﺭﺁﻣﻴﺨﺘﻦ ﻣﻌﻨﻴﻬﺎﻱ ﻧﺰﺩﻳﻚ ﺑﻬﻢ‬ ‫ﻳﻜﻲ ﺍﺯ ﺁﺷﻔﺘﮕﻴﻬﺎﻱ ﻓﺎﺭﺳﻲ ﻛﻪ ﺧﻮﺩ ﺁﻙ ﺑﺰﺭﮔﻴﺴﺖ‪ ،‬ﺩﺭ ﻫﻢ ﺁﻣﻴﺨﺘﻦ ﻣﻌﻨﻴﻬﺎﻱ ﻧﺰﺩﻳﻚ ﻫﻢ ﻣﻴﺒﺎﺷﺪ‪ .‬ﻣﺜﻼ ﻭﺍﮊﻩ ﻫﺎﻱ‬ ‫ﺑﻴﻢ ﻭ ﺗﺮﺱ ﻭ ﻫﺮﺍﺱ‪ ،‬ﻫﺮﻳﻜﻲ ﻣﻌﻨﻲ ﺩﻳﮕﺮﻱ ﻣﻴﺪﺍﺭﺩ‪ .‬ﺑﻴﻢ ﺗﺮﺳﻴﺪﻥ ﺍﺯ ﻳﻚ ﺯﻳﺎﻥ ﻳﺎ ﺁﺳﻴﺒﻲ ﺍﺳﺖ ﻛﻪ ﮔﻤﺎﻥ ﻣﻴﺮﻭﺩ ﺩﺭ ﺁﻳﻨﺪﻩ‬ ‫ﭘﻴﺶ ﺁﻳﺪ ﻭ ﺍﻳﻨﺴﺖ ﺁﻧﺮﺍ ﺩﺭ ﺑﺮﺍﺑﺮ ﺍﻣﻴﺪ ﺑﻜﺎﺭ ﻣﻴﺒﺮﻧﺪ‪ .‬ﺗﺮﺱ ﺑﻬﻤﺎﻥ ﻣﻌﻨﻲ ﺷﻨﺎﺧﺘﻪ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ‪ .‬ﻫﺮﺍﺱ‪ ،‬ﺗﺮﺱ ﺳﺨﺖ ﺍﺳﺖ‪ ،‬ﻭﻟﻲ‬ ‫ﺍﻛﻨﻮﻥ ﻫﻤﻪ ﺍﻳﻨﻬﺎ ﺭﺍ ﺑﻴﻚ ﻣﻌﻨﻲ ﺑﻜﺎﺭ ﻣﻴﺒﺮﻧﺪ ﻭ ﺟﺪﺍﻳﻲ ﺩﺭ ﻣﻴﺎﻧﻪ ﻧﻤﻴﺸﻨﺎﺳﻨﺪ‪ .‬ﻭﺍﮊﻩ ﻫﺎﻱ ﭘﻨﺪ ﻭ ﺍﻧﺪﺭﺯ ﻫﺮ ﻛﺪﺍﻡ ﻣﻌﻨﻲ ﺩﻳﮕﺮﻱ‬ ‫ﻣﻴﺪﺍﺭﺩ‪ .‬ﭘﻨﺪ ﺑﻜﺴﻲ ﺭﺍﻩ ﻧﻤﻮﺩﻥ ﻭ ﻧﻴﻚ ﻭ ﺑﺪ ﺭﺍ ﻳﺎﺩ ﺩﺍﺩﻧﺴﺖ ﻭ ﺍﻳﻨﺴﺖ ﻣﻴﺘﻮﺍﻥ ﺍﺯ ﺁﻥ ﻛﺎﺭﻭﺍﮊﻩ ﭘﺪﻳﺪ ﺁﻭﺭﺩﻩ »ﭘﻨﺪﻳﺪ« ﮔﻔﺖ‪.‬‬ ‫ﺍﻧﺪﺭﺯ ﺁﻥ ﺳﺨﻨﺎﻥ ﭘﻨﺪ ﺁﻣﻴﺰﻳﺴﺖ ﻛﻪ ﻛﺴﺎﻧﻲ ﻣﻴﭙﺮﺩﺍﺯﻧﺪ‪ .‬ﻣﺜﻼ »ﺑﺎ ﺑﺪﺍﻥ ﻫﻤﺮﺍﻫﻲ ﻣﻜﻦ«‪ .‬ﻟﻴﻜﻦ ﺍﻛﻨﻮﻥ ﻫﺮ ﺩﻭ ﺑﻴﻚ ﻣﻌﻨﻲ‬ ‫ﻣﻴﺸﻨﺎﺳﻨﺪ‪.‬‬ ‫ﺩﻭ ﻭﺍﮊﻩ »ﺗﻮﺍﻧﺴﺘﻦ« ﻭ »ﻳﺎﺭﺳﺘﻦ« ﻫﺮ ﻛﺪﺍﻡ ﻣﻌﻨﻲ ﺩﻳﮕﺮﻱ ﻣﻴﺪﺍﺭﺩ‪ .‬ﺗﻮﺍﻧﺴﺘﻦ ﺁﻧﺴﺖ ﻛﻪ ﻛﺴﻲ ﻧﻴﺮﻭﻱ ﻛﺮﺩﻥ ﻛﺎﺭﻱ ﺭﺍ ﺩﺍﺭﺍ‬ ‫ﺑﺎﺷﺪ‪» :‬ﻣﻦ ﺩﺭﺱ ﺧﻮﺍﻧﺪﻩ ﺍﻡ‪ ،‬ﻣﻴﺘﻮﺍﻧﻢ ﻧﺎﻣﻪ ﻧﻮﻳﺴﻢ«‪ .‬ﻳﺎﺭﺳﺘﻦ ﺁﻧﺴﺖ ﻛﻪ ﺩﻟﻴﺮﻱ ﺁﻧﺮﺍ ﺩﺍﺭﺩ‪» :‬ﻣﻦ ﻣﻲ ﻳﺎﺭﻡ ﻛﻪ ﺑﺸﺎﻩ ﻧﻴﺰ ﺳﺨﻦ ﺧﻮﺩ‬ ‫ﺭﺍ ﮔﻮﻳﻢ«‪.‬‬ ‫ﺍﺯ ﺍﻳﻨﮕﻮﻧﻪ ﺑﺴﻴﺎﺭ ﻓﺮﺍﻭﺍﻧﺴﺖ ﻛﻪ ﺍﮔﺮ ﺑﺸﻤﺎﺭﻳﻢ ﺳﺨﻦ ﺑﺪﺭﺍﺯﻱ ﺧﻮﺍﻫﺪ ﺍﻧﺠﺎﻣﻴﺪ‪ .‬ﻣﻴﺒﺎﻳﺪ ﺍﻳﻦ ﻧﻴﺰ ﺍﺯ ﻣﻴﺎﻥ ﺭﻭﺩ ﻭ ﻫﺮ ﻭﺍﮊﻩ ﺍﻱ‬ ‫ﺟﺰ ﺩﺭ ﻣﻌﻨﻲ ﻭﻳﮋﻩ ﺧﻮﺩ ﺑﻜﺎﺭ ﺑﺮﺩﻩ ﻧﺸﻮﺩ‪.‬‬

‫‪١١‬ـ ﺑﻜﻨﺎﺭ ﺍﻓﺘﺎﺩﻥ ﻭﺍﮊﻩ ﻫﺎ ﺍﺯ ﻣﻌﻨﻲ ﺭﻳﺸﻪ ﺍﻱ ﺧﻮﺩ‬ ‫ﻳﻚ ﺁﺷﻔﺘﮕﻲ ﺩﻳﮕﺮ ﺁﻧﻜﻪ ﺩﺭ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻛﻠﻤﻪ ﻫﺎ ﻣﻌﻨﻲ ﺭﻳﺸﻪ ﺍﻱ ﺭﺍ ﺑﺪﻳﺪﻩ ﻧﻤﻴﮕﻴﺮﻧﺪ‪ .‬ﻣﺜﻼ ﻣﻴﮕﻮﻳﻨﺪ‪» :‬ﺩﻳﺸﺐ ﻧﮕﺮﺍﻥ‬ ‫ﺧﻮﺍﺑﻴﺪﻡ«‪» .‬ﻧﮕﺮﺍﻥ« ﺍﺯ ﻧﮕﺮﻳﺴﺘﻦ ﻣﻴﺂﻳﺪ ﻭ ﺩﺭ ﺍﻳﻨﺠﺎ ﺧﻮﺍﺳﺘﺸﺎﻥ »ﺑﻴﻤﻨﺎﻙ« ﺍﺳﺖ ﻛﻪ ﺑﺎ ﺁﻥ ﻣﻌﻨﻲ ﺭﻳﺸﻪ ﺍﻱ ﻫﻴﭻ ﺳﺎﺯﺷﻲ ﻧﻤﻴﺪﺍﺭﺩ‪.‬‬ ‫ﻣﻴﮕﻮﻳﻨﺪ‪» :‬ﺷﺎﻳﺪ ﻛﻪ ﻓﺮﺩﺍ ﺑﺎﺭﺍﻥ ﺑﻴﺎﻳﺪ«‪» .‬ﺷﺎﻳﺪ« ﺍﺯ ﺷﺎﻳﺴﺘﻦ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﻌﻨﻲ ﻧﺪﺍﺭﺩ ﻭ ﺧﻮﺍﺳﺘﺸﺎﻥ ﮔﻤﺎﻥ ﺑﺮﺩﻧﺴﺖ ﻛﻪ‬

‫ﺯﺑﺎﻥ ﭘﺎﻙ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺑﺎﻳﺴﺘﻲ ﺑﮕﻮﻳﻨﺪ‪» :‬ﺑﺎﺷﺪ« ﻳﺎ »ﺗﻮﺍﻧﺪ ﺑﻮﺩ«‪ .‬ﻣﻴﮕﻮﻳﻨﺪ‪» :‬ﻓﻼﻧﻜﺲ ﺑﻤﻦ ﻫﻤﺮﺍﻫﻲ ﻛﺮﺩ« ﻛﻪ ﺧﻮﺍﺳﺘﺸﺎﻥ ﻛﻤﻚ ﻛﺮﺩﻥ ﻣﻴﺒﺎﺷﺪ ﻧﻪ‬ ‫ﺑﻴﻜﺮﺍﻩ ﺭﻓﺘﻦ‪ .‬ﻣﻴﮕﻮﻳﻨﺪ‪» :‬ﻓﻼﻥ ﻣﺮﺩ ﻧﺎﺑﻜﺎﺭ ﺍﺳﺖ« ﻛﻪ ﺧﻮﺍﺳﺘﺸﺎﻥ »ﺑﺪﻛﺎﺭﻩ« ﺍﺳﺖ‪.‬‬ ‫ﻳﻜﻲ ﺍﺯ ﻣﺜﺎﻟﻬﺎﻱ ﺍﻳﻦ ﺁﺷﻔﺘﮕﻲ ﻛﻠﻤﻪ »ﺍﺭﺯﺍﻥ« ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺭﻳﺸﻪ »ﺍﺭﺯﻳﺪﻥ« ﻣﻴﺂﻳﺪ ﻭﻟﻲ ﺧﻮﺍﺳﺘﺸﺎﻥ ﺁﻥ ﻣﻌﻨﻲ ﻧﻴﺴﺖ‪.‬‬ ‫ﺑﺮﺍﻱ ﺁﻧﻜﻪ ﭼﮕﻮﻧﮕﻲ ﺭﻭﺷﻦ ﮔﺮﺩﺩ ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﻛﻪ ﻛﺎﻻﻳﻲ ﻛﻪ ﻣﺎ ﺑﻴﻚ ﺑﻬﺎﻳﻲ ﻣﻴﺨﺮﻳﻢ ﺑﻴﻜﻲ ﺍﺯ ﺳﻪ ﺣﺎﻝ ﺗﻮﺍﻧﺪ ﺑﻮﺩ‪:‬‬ ‫‪ (١‬ﻛﺎﻻ ﻭ ﺑﻬﺎ ﻫﺮ ﺩﻭ ﺑﻴﻚ ﺍﺭﺝ ﺑﺎﺷﺪ )ﻛﺘﺎﺑﻲ ﺭﺍ ﺑﻪ ﺩﻩ ﺭﻳﺎﻝ ﺑﺨﺮﻳﻢ(‪.‬‬ ‫‪ (٢‬ﻛﺎﻻ ﺍﺭﺟﺶ ﺑﻴﺸﺘﺮ ﺍﺯ ﺑﻬﺎ ﺑﺎﺷﺪ )ﻛﺘﺎﺏ ﺭﺍ ﺑﻪ ﻫﺸﺖ ﺭﻳﺎﻝ ﺑﺨﺮﻳﻢ(‪.‬‬ ‫‪ (٣‬ﺑﻬﺎ ﺍﺭﺟﺶ ﺑﻴﺸﺘﺮ ﺍﺯ ﻛﺎﻻ ﺑﺎﺷﺪ )ﻛﺘﺎﺏ ﺭﺍ ﺑﺪﻭﺍﺯﺩﻩ ﺭﻳﺎﻝ ﺑﺨﺮﻳﻢ(‪.‬‬ ‫ﺍﻳﻦ ﺳﻪ ﺣﺎﻝ ﺭﺍ ﺍﮔﺮ ﺑﺨﻮﺍﻫﻴﻢ ﺑﺎ ﺯﺑﺎﻥ ﺭﺍﺳﺘﻲ ﺑﺎﺯ ﻧﻤﺎﻳﻴﻢ ﺑﺎﻳﺪ ﺩﺭ ﻧﺨﺴﺖ ﺑﮕﻮﻳﻴﻢ‪» :‬ﺍﺭﺯﺍﻥ« )ﺍﺭﺯﺍﻥ ﺧﺮﻳﺪﻩ ﺍﻳﻢ(‪ ،‬ﺩﺭ ﺩﻭﻡ‬ ‫ﺑﮕﻮﻳﻴﻢ‪» :‬ﻛﻢ ﺑﻬﺎ«‪ ،‬ﻭ ﺩﺭ ﺳﻮﻡ ﺑﮕﻮﻳﻴﻢ‪» :‬ﻓﺰﻭﻥ ﺑﻬﺎ«‪ ،‬ﻭﻟﻲ ﺩﺭ ﻓﺎﺭﺳﻲ ﺩﻳﮕﺮﺍﻥ ﺑﺮﺍﻱ ﻧﺨﺴﺖ ﻧﺎﻣﻲ ﻧﻴﺴﺖ‪ .‬ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ‪» :‬ﺍﻳﻦ‬ ‫ﻛﺘﺎﺏ ﺑﻪ ﺩﻩ ﺭﻳﺎﻝ ﻣﻲ ﺍﺭﺯﺩ« ﻭﻟﻲ ﻧﺘﻮﺍﻥ ﮔﻔﺖ‪» :‬ﺍﺭﺯﺍﻧﺴﺖ«‪ .‬ﺩﻭﻡ ﺭﺍ ﻣﻴﮕﻮﻳﻨﺪ‪» :‬ﺍﺭﺯﺍﻥ« ﻛﻪ ﻏﻠﻂ ﺁﺷﻜﺎﺭ ﺍﺳﺖ‪ .‬ﺳﻮﻡ ﺭﺍ ﻣﻴﮕﻮﻳﻨﺪ‪:‬‬ ‫»ﮔﺮﺍﻥ« ﻛﻪ ﺁﻥ ﻧﻴﺰ ﻏﻠﻄﺴﺖ‪ .‬ﺯﻳﺮﺍ »ﮔﺮﺍﻥ« ﺩﺭ ﺑﺮﺍﺑﺮ ﺳﺒﻜﺴﺖ ﻭ ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﻌﻨﻲ ﺑﺠﺎﻳﻲ ﻧﻤﻴﺪﻫﺪ‪.‬‬ ‫ﺍﺯ ﺍﻳﻨﮕﻮﻧﻪ ﺑﺴﻴﺎﺭ ﺍﺳﺖ ﻛﻪ ﺑﺎﻳﺪ ﻫﻤﻪ ﺭﺍ ﺑﻤﻌﻨﻲ ﺭﺍﺳﺖ ﺧﻮﺩ ﺑﺎﺯ ﮔﺮﺩﺍﻧﻴﺪ‪.‬‬

‫‪١٢‬ـ ﺑﻬﻢ ﺧﻮﺭﺩﻥ ﮔﻮﻧﻪ ﻫﺎﻱ ﻛﺎﺭ ﻭﺍﮊﻩ‬ ‫ﻳﻜﻲ ﺍﺯ ﺁﻛﻬﺎﻱ ﺑﺰﺭﮒ ﻓﺎﺭﺳﻲ ﺑﻬﻢ ﺧﻮﺭﺩﻥ ﮔﻮﻧﻪ ﻫﺎﻱ ﻛﺎﺭﻭﺍﮊﻩ ﻫﺎ ﻭ ﺍﺯ ﻣﻴﺎﻥ ﺭﻓﺘﻦ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺁﻧﻬﺎﺳﺖ‪ ،‬ﻭ ﭼﻮﻥ ﺍﺯ ﺍﻳﻦ‬ ‫ﺁﻙ ﻭ ﺍﺯ ﭼﺎﺭﻩ ﺍﺵ ﺟﺪﺍﮔﺎﻧﻪ ﺳﺨﻦ ﺧﻮﺍﻫﻴﻢ ﺭﺍﻧﺪ‪ ،‬ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﻪ ﺑﺎﺯ ﻧﻤﻮﺩﻧﺶ ﻧﻤﻴﭙﺮﺩﺍﺯﻳﻢ‪.‬‬ ‫ﺍﻳﻨﻬﺎﺳﺖ ﺁﻛﻬﺎ ﻭ ﺁﺷﻔﺘﮕﻴﻬﺎﻱ ﺯﺑﺎﻥ ﻓﺎﺭﺳﻲ‪ ،‬ﻭ ﻣﺎ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ ﺑﻪ ﭘﻴﺮﺍﺳﺘﻦ ﺯﺑﺎﻥ ﺍﺯ ﻫﻤﻪ ﺍﻳﻦ ﺁﻛﻬﺎ ﻛﻮﺷﻴﺪﻩ ﺍﻳﻢ‪ ،‬ﻭ‬ ‫ﺯﺑﺎﻧﻲ ﻛﻪ ﺍﻛﻨﻮﻥ ﺑﺮﺍﻱ ﻧﻮﺷﺘﻪ ﻫﺎﻱ ﺧﻮﺩ ﻣﻴﺪﺍﺭﻳﻢ ﻭ ﺁﻧﺮﺍ »ﺯﺑﺎﻥ ﭘﺎﻙ« ﻣﻴﻨﺎﻣﻴﻢ‪ ،‬ﺍﺯ ﺑﻴﺸﺘﺮ ﺍﻳﻦ ﺁﻛﻬﺎ ﭘﺎﻙ ﮔﺮﺩﻳﺪﻩ ﻭ ﺍﺯ ﺑﺎﺯﻣﺎﻧﺪﻩ‬ ‫ﻧﻴﺰ ﭘﺎﻙ ﺧﻮﺍﻫﺪ ﮔﺮﺩﻳﺪ‪ ،‬ﻭ ﺍﻳﻨﻚ ﻓﻬﺮﺳﺘﻲ ﺩﺭ ﭘﺎﻳﻴﻦ ﺍﺯ ﭘﻴﺮﺍﻳﺸﻬﺎ ﻣﻴﺂﻭﺭﻳﻢ‪:‬‬ ‫‪ -١‬ﺩﺭﺑﺎﺭﻩ ﻭﺍﮊﻩ ﻫﺎﻱ ﺑﻴﮕﺎﻧﻪ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ‪ ،‬ﺗﺎ ﺁﻧﺠﺎ ﻛﻪ ﻣﻴﺒﺎﻳﺴﺖ ﺁﻧﻬﺎ ﺭﺍ ﺍﺯ ﺯﺑﺎﻥ ﺑﻴﺮﻭﻥ ﺭﺍﻧﺪﻩ ﻭ ﺑﺠﺎﻳﺸﺎﻥ ﻭﺍﮊﻩ ﻫﺎﻳﻲ‬ ‫ﺍﺯ ﺧﻮﺩ ﺯﺑﺎﻥ ﺑﺮﮔﺰﻳﺪﻩ ﻭ ﻳﺎ ﺍﺯ ﺧﻮﺩﻣﺎﻥ ﮔﺰﺍﺭﺩﻩ ﺍﻳﻢ‪ .‬ﭼﻨﺎﻧﻜﻪ ﺍﻳﻦ ﻭﺍﮊﻩ ﻫﺎ ﺭﺍ ﺩﺭ ﭘﺎﻳﺎﻥ ﻛﺘﺎﺏ ﺧﻮﺍﻫﻴﻢ ﺷﻤﺮﺩ‪.‬‬ ‫‪ -٢‬ﺩﺭﺑﺎﺭﻩ ﺩﻭ ﺭﻳﺸﮕﻲ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ ﺑﺎﻳﺪ ﺭﻳﺸﻪ ﻳﻜﻢ ﺑﺮﮔﺰﻳﺪﻩ ﺷﻮﺩ‪) ،‬ﻣﮕﺮ ﺩﺭ ﭼﻨﺪ ﺟﺎ ﻛﻪ ﺭﻳﺸﻪ ﺩﻭﻡ ﺑﻬﺘﺮ ﺍﺳﺖ(‪ ،‬ﻭ‬ ‫ﻫﻤﻪ ﺟﺪﺍ ﺷﺪﻩ ﻫﺎ ﺍﺯ ﺁﻥ ﺁﻭﺭﺩﻩ ﺷﻮﺩ ﻭ ﻣﺎ ﺑﻪ ﺍﻳﻦ ﻛﺎﺭ ﺁﻏﺎﺯ ﻛﺮﺩﻩ ﺍﻳﻢ‪.‬‬ ‫‪ -٣‬ﺩﺭﺑﺎﺭﻩ ﻛﺎﺭﻭﺍﮊﻩ ﻫﺎﻱ ﻳﺎﻭﺭ‪ ،‬ﻣﺎ ﺁﻧﻬﺎ ﺭﺍ ﺑﺴﻴﺎﺭ ﻛﻢ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺍﻳﻢ ﻭ ﺧﻮﺍﻫﻴﻢ ﮔﺮﺩﺍﻧﻴﺪ ﺗﺎ ﺑﻴﻜﺒﺎﺭ ﺍﺯ ﻣﻴﺎﻥ ﺭﻭﺩ‪.‬‬ ‫‪ -٤‬ﺩﺭﺑﺎﺭﻩ ﻗﺎﻋﺪﻩ ﻫﺎ ﻣﺎ ﻫﻤﻪ ﺁﻧﻬﺎ ﺭﺍ ﺩﺭ ﻫﻤﻪ ﺟﺎ ﺭﻭﺍ ﻣﻴﺸﻨﺎﺳﻴﻢ ﻭ ﺩﺭ ﻫﻤﻪ ﺟﺎ ﺭﻭﺍﻧﺶ ﻣﻴﮕﺮﺩﺍﻧﻴﻢ‪.‬‬ ‫‪ -٥‬ﺩﺭﺑﺎﺭﻩ ﮔﺬﺭﺍ ﻭ ﻧﺎﮔﺬﺭﺍ ﺑﻮﺩﻥ ﺑﺮﺧﻲ ﺭﻳﺸﻪ ﻫﺎ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪ ﺍﻳﻢ‪ ،‬ﺷﻮﻧﺪ ﺁﻙ ﺁﻧﺴﺖ ﻛﻪ ﺩﺭ ﻓﺎﺭﺳﻲ ﺑﺮﺍﻱ ﮔﺬﺭﺍ‬ ‫ﮔﺮﺩﺍﻧﻴﺪﻥ ﻧﺎﮔﺬﺭﺍ ﺍﻓﺰﺍﺭﻱ ﻫﺴﺖ‪ ،‬ﻭﻟﻲ ﺑﺮﺍﻱ ﻧﺎﮔﺬﺭﺍ ﮔﺮﺩﺍﻧﻴﺪﻥ ﮔﺬﺭﺍ ﺍﻓﺰﺍﺭﻱ ﻧﻴﺴﺖ‪ ،‬ﺩﺭ ﺟﺎﻳﻴﻜﻪ ﺑﻪ ﺍﻳﻦ ﻧﻴﺰ ﻧﻴﺎﺯﻣﻨﺪﻳﻢ‪ .‬ﭘﺲ‬ ‫ﭼﺎﺭﻩ ﺁﻧﺴﺖ ﻛﻪ ﻳﻚ ﭼﻨﻴﻦ ﺍﻓﺰﺍﺭﻱ ﻧﻴﺰ ﮔﺰﺍﺭﺩﻩ ﺷﻮﺩ ﻭ ﺭﻭﺍﻥ ﮔﺮﺩﺩ‪ .‬ﻭﻟﻲ ﻣﺎ ﺑﻪ ﺍﻳﻦ ﻛﺎﺭ ﺗﺎﻛﻨﻮﻥ ﺑﺮﻧﺨﺎﺳﺘﻪ ﺍﻳﻢ ﻭ ﺑﺎﻳﺪ ﺑﺮﺧﻴﺰﻳﻢ‪.‬‬ ‫‪ -٦‬ﺩﺭﺑﺎﺭﻩ ﻛﻨﻨﺪﻩ ﻭ ﻛﺮﺩﻩ ﺷﺪﻩ‪ ،‬ﻣﺎ ﻫﺮﻳﻜﻲ ﺭﺍ ﺟﺰ ﺩﺭ ﺟﺎﻱ ﺧﻮﺩ ﻧﻤﻴﺂﻭﺭﻳﻢ‪.‬‬ ‫‪ -٧‬ﺩﺭﺑﺎﺭﻩ ﺯﺍﺑﻬﺎ‪ ،‬ﻣﺎ ﻫﺮﻳﻜﻲ ﺭﺍ ﺟﺰ ﺩﺭ ﻣﻌﻨﻲ ﺭﺍﺳﺖ ﺧﻮﺩ ﺑﻜﺎﺭ ﻧﻤﻴﺒﺮﻳﻢ‪.‬‬

‫ﺯﺑﺎﻥ ﭘﺎﻙ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫‪ -٨‬ﺩﺭﺑﺎﺭﻩ ﻭﺍﮊﻩ ﻫﺎﻳﻴﻜﻪ ﺑﻴﻤﻌﻨﻲ ﮔﺮﺩﻳﺪﻩ‪ ،‬ﻣﺎ ﺑﺮﺍﻱ ﻫﺮﻳﻜﻲ ﻣﻌﻨﺎﻱ ﺭﻭﺷﻨﻲ ﺩﺍﺩﻩ ﺩﺭ ﺁﻥ ﻣﻌﻨﺎ ﺑﻜﺎﺭ ﻣﻴﺒﺮﻳﻢ‪.‬‬ ‫‪ -٩‬ﺩﺭﺑﺎﺭﻩ ﻭﺍﮊﻩ ﻫﺎﻳﻴﻜﻪ ﻣﻌﻨﻴﻬﺎﻱ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﺩﺍﺩﻩ ﺍﻧﺪ‪ ،‬ﻣﺎ ﻫﺮﻳﻜﻲ ﺭﺍ ﺑﻤﻌﻨﻲ ﺧﻮﺩﺵ ﺑﺎﺯ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺍﻳﻢ ﻭ ﺟﺰ ﺩﺭ‬ ‫ﻫﻤﺎﻥ ﻣﻌﻨﻲ ﻧﻤﻴﺂﻭﺭﻳﻢ‪.‬‬ ‫‪ -١٠‬ﺩﺭﺑﺎﺭﻩ ﻭﺍﮊﻩ ﻫﺎﻳﻲ ﻛﻪ ﻣﻌﻨﺎﻫﺎﺷﺎﻥ ﻧﺰﺩﻳﻚ ﻫﻤﺴﺖ ﻭ ﺑﻴﻜﺪﻳﮕﺮ ﺩﺭﺁﻣﻴﺨﺘﻪ‪ ،‬ﻣﺎ ﻫﺮ ﻳﻜﻲ ﺭﺍ ﺑﻤﻌﻨﻲ ﺧﻮﺩ‬ ‫ﺑﺎﺯ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺍﻳﻢ ﻭ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺟﺪﺍﮔﺎﻧﻪ ﮔﻔﺘﺎﺭﻱ ﺧﻮﺍﻫﻴﻢ ﺁﻭﺭﺩ‪.‬‬ ‫‪ -١١‬ﺩﺭﺑﺎﺭﻩ ﻭﺍﮊﻩ ﻫﺎﻳﻴﻜﻪ ﺍﺯ ﻣﻌﻨﻲ ﺭﻳﺸﻪ ﺍﻱ ﺑﻜﻨﺎﺭ ﺍﻓﺘﺎﺩﻩ‪ ،‬ﻣﺎ ﻫﺮﻳﻜﻲ ﺭﺍ ﺑﻤﻌﻨﻲ ﺭﻳﺸﻪ ﺍﻱ ﺑﺎﺯ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺍﻳﻢ ﻭ ﺧﻮﺍﻫﻴﻢ‬ ‫ﮔﺮﺩﺍﻧﻴﺪ‪.‬‬ ‫‪ -١٢‬ﺩﺭﺑﺎﺭﻩ ﮔﻮﻧﻪ ﻫﺎﻱ ﻛﺎﺭﻭﺍﮊﻩ ﻫﺎ ﻭ ﺑﻬﻢ ﺧﻮﺭﺩﻥ ﻭ ﺍﺯ ﻣﻴﺎﻥ ﺭﻓﺘﻦ ﺁﻧﻬﺎ ﻛﻪ ﺍﺯ ﺑﺰﺭﮔﺘﺮﻳﻦ ﺁﻛﻬﺎﻱ ﻓﺎﺭﺳﻴﺴﺖ‪ ،‬ﻣﺎ ﻛﺎﺭ‬ ‫ﺧﻮﺩ ﺭﺍ ﻛﺮﺩﻩ ﺍﻳﻢ ﻭ ﺟﺪﺍﮔﺎﻧﻪ ﺁﻧﺮﺍ ﺩﺭ ﮔﻔﺘﺎﺭﻱ ﻧﺸﺎﻥ ﺧﻮﺍﻫﻴﻢ ﺩﺍﺩ‪.‬‬

‫ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ ﻳﻜﻲ ﺍﺯ ﺁﻛﻬﺎﻱ ﺑﺰﺭﮒ ﻓﺎﺭﺳﻲ ﺑﻬﻢ ﺧﻮﺭﺩﻥ ﮔﻮﻧﻪ ﻫﺎﻱ ﻛﺎﺭﻭﺍﮊﻩ ﻫﺎ ﻭ ﺍﺯ ﻣﻴﺎﻥ ﺭﻓﺘﻦ ﺑﻴﺸﺘﺮ ﺁﻧﻬﺎﺳﺖ‪ .‬ﺍﻳﻦ‬ ‫ﺁﻙ ﻳﻜﻲ ﺍﺯ ﭼﻴﺰﻫﺎﻳﻴﺴﺖ ﻛﻪ ﺯﺑﺎﻥ ﺭﺍ ﺑﺴﻴﺎﺭ ﺗﻨﮓ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺑﻮﺩ‪.‬‬ ‫ﻣﻴﺪﺍﻧﻴﻢ ﺯﺑﺎﻥ ﺍﺯ ﺟﻤﻠﻪ ﻫﺎ‪ ،‬ﻭ ﺟﻤﻠﻪ ﻫﺎ ﺍﺯ ﻭﺍﮊﻩ ﻫﺎ ﭘﺪﻳﺪ ﺁﻳﺪ‪ .‬ﻧﻴﺰ ﻣﻴﺪﺍﻧﻴﻢ ﻛﻪ ﻭﺍﮊﻩ ﻫﺎ ﺑﺴﻪ ﮔﻮﻧﻪ ﺍﺳﺖ‪ :‬ﻧﺎﻡ ﻭﺍﮊﻩ )ﺍﺳﻢ(‪،‬‬ ‫ﻛﺎﺭﻭﺍﮊﻩ )ﻓﻌﻞ(‪ ،‬ﺑﻨﺪﻭﺍﮊﻩ )ﺣﺮﻑ(‪.‬‬ ‫ﻫﻢ ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﻛﻪ ﺩﺭ ﺟﻤﻠﻪ ﺑﻨﺪﻱ ﻣﺎ ﺑﻬﻤﻪ ﺍﻳﻦ ﺳﻪ ﮔﻮﻧﻪ ﻧﻴﺎﺯﻣﻨﺪﻳﻢ‪ .‬ﻭﻟﻲ ﺭﮒ ﺳﻬﻨﺪﻩ ﺟﻤﻠﻪ ﻫﺎ ﻛﺎﺭﻭﺍﮊﻩ ﻣﻴﺒﺎﺷﺪ‪ .‬ﺍﮔﺮ‬ ‫ﺷﻤﺎ ﻣﻴﮕﻮﻳﻴﺪ‪» :‬ﺑﻬﺰﺍﺩ ﺭﻓﺖ«‪ ،‬ﺍﺯ ﻳﻚ ﻭﺍﮊﻩ »ﺭﻓﺖ« ﭼﻨﺪ ﻣﻌﻨﻲ ﻓﻬﻤﻴﺪﻩ ﻣﻴﺸﻮﺩ‪ .‬ﺯﻳﺮﺍ ﻫﻢ ﺭﺧﺪﺍﺩﻥ ﻛﺎﺭ‪ ،‬ﻭ ﻫﻢ ﺯﻣﺎﻥ ﺁﻥ‪ ،‬ﻭ ﻫﻢ‬ ‫ﺍﻳﻨﻜﻪ ﺭﻭﻧﺪﻩ ﻳﻜﺘﻦ ﺑﻮﺩﻩ ﻓﻬﻤﻴﺪﻩ ﻣﻴﺸﻮﺩ‪ .‬ﮔﺬﺷﺘﻪ ﺍﺯ ﺍﻳﻨﻬﺎ‪ ،‬ﺍﺯ ﻛﺎﺭﻭﺍﮊﻩ ﻣﻌﻨﻴﻬﺎﻱ ﺩﻳﮕﺮﻱ ﻧﻴﺰ ﺗﻮﺍﻥ ﻓﻬﻤﻴﺪ ﻛﻪ ﺳﭙﺲ ﺭﻭﺷﻦ‬ ‫ﺧﻮﺍﻫﻴﻢ ﮔﺮﺩﺍﻧﻴﺪ‪.‬‬ ‫ﺍﻳﻨﺴﺖ ﻛﺎﺭﻭﺍﮊﻩ ﺩﺭ ﻫﺮ ﺯﺑﺎﻧﻲ ﺭﮒ ﺳﻬﻨﺪﻩ ﺟﻤﻠﻪ ﻫﺎ ﺑﺸﻤﺎﺭ ﺁﻳﺪ‪ ،‬ﻭ ﺩﺭ ﺑﺮﺧﻲ ﺍﺯ ﺯﺑﺎﻧﻬﺎ ﮔﻮﻧﻪ ﻫﺎﻱ ﺁﻥ ﺗﺎ ﺳﻲ‪ ،‬ﻳﺎ ﺑﻠﻜﻪ‬ ‫ﺑﻴﺸﺘﺮ ﻣﻴﺒﺎﺷﺪ‪ .‬ﺩﺭ ﻓﺎﺭﺳﻲ ﻧﻴﺰ ﺗﺎ ﺑﻴﺴﺖ ﻭ ﭼﻨﺪﻱ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﻭﻟﻲ ﺑﺸﻮﻧﺪ ﺁﺳﻴﺒﻲ ﻛﻪ ﺑﺰﺑﺎﻥ ﺭﺳﻴﺪﻩ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺁﻧﻬﺎ ﻓﺮﺍﻣﻮﺵ ﺷﺪﻩ‬ ‫ﻭ ﺑﺮﺧﻲ ﻧﻴﺰ ﺑﻬﻢ ﺁﻣﻴﺨﺘﻪ ﻭ ﻧﺎﺑﺴﺎﻣﺎﻥ ﮔﺮﺩﻳﺪﻩ ﺑﻮﺩ‪ .‬ﺍﻳﻨﺴﺖ ﻓﺎﺭﺳﻲ ﺯﺑﺎﻧﺎﻥ ﺍﺯ ﻓﻬﻤﻴﺪﻥ ﻭ ﻓﻬﻤﺎﻧﻴﺪﻥ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻣﻌﻨﻴﻬﺎ ﺑﻲ ﺑﻬﺮﻩ‬ ‫ﻣﻴﺒﻮﺩﻧﺪ‪.‬‬ ‫ﺑﺮﺍﻱ ﺭﻭﺷﻨﻲ ﺳﺨﻦ ﻣﺜﻠﻲ ﻳﺎﺩ ﻣﻴﻜﻨﻢ‪ :‬ﺩﺭ ﺍﻛﻨﻮﻥ )ﻣﻀﺎﺭﻉ( ﮔﻔﺘﻪ ﻣﻴﺸﺪ‪» :‬ﻣﻴﺮﻭﺩ«‪» ،‬ﻣﻴﻨﻮﻳﺴﺪ«‪» ،‬ﻣﻴﺨﻮﺍﻧﺪ«‪ ،‬ﻭ ﺍﻳﻨﻬﺎ ﺑﺪﻭ‬ ‫ﻣﻌﻨﻲ ﺗﻮﺍﻧﺴﺘﻲ ﺑﻮﺩ‪ :‬ﻳﻜﻲ ﺁﻧﻜﻪ ﻛﺎﺭﺵ ﺭﻓﺘﻦ ﻳﺎ ﻧﻮﺷﺘﻦ ﻳﺎ ﺧﻮﺍﻧﺪﻧﺴﺖ‪ ،‬ﻭ ﺩﻳﮕﺮﻱ ﺍﻳﻨﻜﻪ ﻫﻤﻴﻦ ﺍﻛﻨﻮﻥ ﻣﻴﺮﻭﺩ‪ ،‬ﻳﺎ ﻣﻴﻨﻮﻳﺴﺪ‪ ،‬ﻳﺎ‬ ‫ﻣﻴﺨﻮﺍﻧﺪ‪ .‬ﻣﺜﻼ ﺍﮔﺮ ﻛﺴﻲ ﮔﻔﺘﻲ »ﻣﻦ ﻓﺮﺵ ﻣﻴﺨﺮﻡ«‪ ،‬ﺷﻤﺎ ﻧﺪﺍﻧﺴﺘﻴﺪﻱ ﻛﻪ ﺁﻳﺎ ﻛﺎﺭ ﺍﻭ ﻓﺮﺵ ﺧﺮﻳﺪﻧﺴﺖ ﻭ ﻳﺎ ﻛﻨﻮﻥ ﺭﺍ ﻣﻴﺨﻮﺍﻫﺪ‬ ‫ﻳﻚ ﻓﺮﺵ ﺑﺨﺮﺩ‪ .‬ﺍﺯ ﺧﻮﺩ ﺟﻤﻠﻪ ﻫﺎ ﻫﺮ ﺩﻭﻱ ﺍﻳﻦ ﻣﻌﻨﻴﻬﺎ ﻓﻬﻤﻴﺪﻩ ﺷﺪﻱ‪ .‬ﺩﺭ ﺯﺑﺎﻧﻬﺎﻱ ﺩﻳﮕﺮ ﺍﻳﻦ ﺩﻭ ﻣﻌﻨﻲ ﺍﺯ ﻫﻢ ﺟﺪﺍﺳﺖ‪ .‬ﺩﺭ‬ ‫ﻓﺎﺭﺳﻲ ﻧﻴﺰ ﻧﺨﺴﺖ ﺟﺪﺍ ﻣﻴﺒﻮﺩﻩ ﻭ ﻫﺮﻳﻜﻲ ﺑﺎ ﻭﺍﮊﻩ ﺩﻳﮕﺮﻱ ﻓﻬﻤﺎﻧﻴﺪﻩ ﻣﻴﺸﺪﻩ‪ .‬ﻭﻟﻲ ﺳﭙﺲ ﺑﻬﻢ ﺧﻮﺭﺩﻩ ﺑﺪﺍﻧﺴﺎﻥ ﻛﻪ ﮔﻔﺘﻴﻢ ﺩﻭ‬ ‫ﻣﻌﻨﻲ ﺑﻬﻢ ﺁﻣﻴﺨﺘﻪ ﺑﻮﺩﻩ‪.‬‬ ‫ﺍﺯ ﺍﻳﻨﮕﻮﻧﻪ ﺑﺎﺯ ﻫﻢ ﻫﺴﺖ ﻭ ﺑﻴﻜﺎﻳﻚ ﺷﻤﺎﺭﺩﻥ ﻧﻴﺎﺯﻱ ﻧﻴﺴﺖ‪ .‬ﺑﺸﻮﻧﺪ ﺍﻳﻦ ﺑﻬﻢ ﺧﻮﺭﺩﮔﻴﻬﺎ ﺩﺭ ﻓﺎﺭﺳﻲ ﮔﻮﻧﻪ ﻫﺎﻱ ﮔﺬﺷﺘﻪ‬ ‫)ﻣﺎﺿﻲ( ﭘﻨﺞ‪ ،‬ﻭ ﮔﻮﻧﻪ ﺍﻛﻨﻮﻥ ﻳﻚ ﮔﺮﺩﻳﺪﻩ ﺑﻮﺩ‪ .‬ﻣﺎ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻧﻴﺰ ﺑﻜﺎﺭ ﭘﺮﺩﺍﺧﺘﻪ ﻭ ﮔﻮﻧﻪ ﻫﺎﻱ ﻓﺮﺍﻣﻮﺵ ﺷﺪﻩ ﺭﺍ ﺑﺎﺯ ﮔﺮﺩﺍﻧﻴﺪﻩ‬ ‫ﺳﺎﻣﺎﻥ ﺩﺭﺳﺘﻲ ﺑﺂﻧﻬﺎ ﺩﺍﺩﻳﻢ‪ ،‬ﻭ ﺍﻳﻨﻚ ﻣﺎ ﺩﺭ ﺯﺑﺎﻥ ﭘﺎﻙ ﺳﻴﺰﺩﻩ ﮔﻮﻧﻪ ﮔﺬﺷﺘﻪ‪ ،‬ﻭ ﺳﻪ ﺍﻛﻨﻮﻥ ﺑﻜﺎﺭ ﻣﻴﺒﺮﻳﻢ ﻛﻪ ﻫﺮ ﻛﺪﺍﻡ ﺩﺭ ﻳﻚ‬ ‫ﻣﻌﻨﺎﻱ ﺍﺭﺟﺪﺍﺭ ﻭ ﺳﻬﻨﺪﻩ ﺍﻱ ﻣﻴﺒﺎﺷﺪ‪.‬‬

‫ﺯﺑﺎﻥ ﭘﺎﻙ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﭼﻮﻥ ﺩﺭ ﻓﺎﺭﺳﻲ ﮔﺬﺷﺘﻪ ﺍﺯ ﺍﻳﻦ ﺁﺳﻴﺐ ﻛﺎﺭﻭﺍﮊﻩ ﻫﺎ‪ ،‬ﺩﺭ ﺭﻳﺸﻪ ﻫﺎﻱ »ﺑﺎﻳﺴﺘﻦ« ﻭ »ﺑﻮﺩﻥ« ﻭ »ﺩﺍﺷﺘﻦ« ﻧﺎﺑﺴﺎﻣﺎﻧﻴﻬﺎﻱ ﻓﺰﻭﻧﺘﺮﻱ‬ ‫ﭘﺪﻳﺪ ﺁﻣﺪﻩ ﺑﻮﺩ ﻭ ﻣﺎ ﺁﻧﻬﺎ ﺭﺍ ﻧﻴﺰ ﺑﺴﺎﻣﺎﻧﺶ ﺑﺎﺯ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺍﻳﻢ‪ ،‬ﺍﻳﻨﺴﺖ ﺩﺭ ﺍﻳﻨﺠﺎ ﺍﺯ ﻫﻤﻪ ﺍﻳﻨﻬﺎ ﺳﺨﻦ ﺧﻮﺍﻫﻴﻢ ﺭﺍﻧﺪ‪:‬‬

‫‪١‬ـ ﮔﻮﻧﻪ ﻫﺎﻱ ﮔﺬﺷﺘﻪ ﻭ ﺍﻛﻨﻮﻥ ﻭ ﻓﺮﻣﺎﻳﺶ‬ ‫‪١‬ـ ﮔﺬﺷﺘﻪ‪:‬‬ ‫ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ ﻣﺎ ﺑﺮﺍﻱ ﮔﺬﺷﺘﻪ ﺳﻴﺰﺩﻩ ﮔﻮﻧﻪ ﭘﻴﺪﺍ ﻛﺮﺩﻩ ﻭ ﺑﺴﺎﻣﺎﻥ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺍﻳﻢ‪ ،‬ﻭ ﺍﻳﻨﻚ ﻳﻜﺎﻳﻚ ﻣﻴﺸﻤﺎﺭﻳﻢ‪:‬‬ ‫‪ -١‬ﮔﺬﺷﺘﻪ ﺳﺎﺩﻩ‪ :‬ﻧﻮﺷﺖ ـ ﺍﻳﻦ ﻫﻤﭽﻮﻥ ﻧﺎﻡ ﺧﻮﺩ ﺳﺎﺩﻩ ﺍﺳﺖ ﻭ ﻣﺎ ﺭﺍ ﺑﺴﺨﻦ ﺍﺯ ﺁﻥ ﻧﻴﺎﺯﻱ ﻧﻴﺴﺖ‪.‬‬ ‫‪ -٢‬ﮔﺬﺷﺘﻪ ﻧﺎﺩﻳﺪﻩ‪ :‬ﻧﻮﺷﺘﻪ ـ ﺍﻳﻨﺮﺍ ﺑﻴﺸﺘﺮ ﺩﺭ ﺟﺎﻳﻲ ﺁﻭﺭﻧﺪ ﻛﻪ ﻛﺎﺭﻱ ﺭﺥ ﺩﺍﺩﻩ ﻭﻟﻲ ﮔﻮﻳﻨﺪﻩ ﺩﺭ ﺧﺎﻧﻪ ﻧﺒﻮﺩﻩ ﻭ ﺁﻧﺮﺍ ﺑﺎ‬ ‫ﺩﻳﺪﻩ ﻧﺪﻳﺪﻩ‪ .‬ﺍﮔﺮ ﻛﺴﻲ ﺑﮕﻮﻳﺪ‪» :‬ﺩﻳﺸﺐ ﻳﻜﻲ ﺁﻣﺪﻩ ﻭ ﺩﺭ ﺧﺎﻧﻪ ﻣﺎ ﺭﺍ ﺯﺩﻩ ﻭ ﭘﻮﻟﻲ ﺩﺍﺩﻩ ﻭ ﺭﻓﺘﻪ«‪ ،‬ﻣﺎ ﺧﻮﺍﻫﻴﻢ ﺩﺍﻧﺴﺖ ﻛﻪ ﺧﻮﺩ ﺍﻭ‬ ‫ﺩﺭ ﺧﺎﻧﻪ ﺑﻮﺩﻩ‪ .‬ﺍﺯ ﺍﻳﻨﺮﻭﺳﺖ ﻛﻪ ﻣﺎ ﺁﻧﺮﺍ »ﮔﺬﺷﺘﻪ ﻧﺎﺩﻳﺪﻩ« ﺧﻮﺍﻧﺪﻩ ﺍﻳﻢ‪ .‬ﻟﻴﻜﻦ ﮔﺎﻫﻲ ﺁﻧﺮﺍ ﺑﻤﻌﻨﻴﻬﺎﻱ ﺩﻳﮕﺮﻱ ﻧﻴﺰ ﺁﻭﺭﻧﺪ‪.‬‬ ‫ﮔﺎﻫﻲ ﻛﺎﺭﻱ ﺭﺍ ﮔﻮﻳﻨﺪﻩ ﺩﻳﺪﻩ ﻭﻟﻲ ﺷﻨﻮﻧﺪﻩ ﻧﺪﻳﺪﻩ‪ ،‬ﻭ ﺍﻳﻨﺴﺖ ﭘﺮﻭﺍﻱ ﺣﺎﻝ ﺍﻭ ﻛﺮﺩﻩ ﺑﺎ ﺍﻳﻨﮕﻮﻧﻪ ﺁﻭﺭﻧﺪ‪ .‬ﺑﭽﻪ ﺍﻱ ﺑﺮﺍﺩﺭ ﺧﻮﺩ‬ ‫ﺭﺍ ﺍﺯ ﻛﻮﭼﻪ ﺁﻭﺍﺯ ﺩﺍﺩﻩ ﻣﻴﮕﻮﻳﺪ‪» :‬ﺁﻗﺎ ﺍﺯ ﺑﺎﺯﺍﺭ ﺁﻣﺪﻩ ﺷﻤﺎ ﺭﺍ ﻣﻴﺨﻮﺍﻫﺪ«‪.‬‬ ‫ﮔﺎﻫﻲ ﭼﻮﻥ ﭘﺮﺳﺸﻲ ﺷﺪﻩ ﻭ ﺁﻥ ﺑﺎ ﮔﻮﻧﻪ ﻧﺎﺩﻳﺪﻩ ﺑﻮﺩﻩ ﭘﺎﺳﺦ ﺭﺍ ﻧﻴﺰ ﺑﺎ ﮔﻮﻧﻪ ﻧﺎﺩﻳﺪﻩ ﺁﻭﺭﻧﺪ‪ .‬ﺁﻣﻮﺯﮔﺎﺭﻱ ﺍﺯ ﺷﺎﮔﺮﺩ ﻣﻴﭙﺮﺳﺪ‪:‬‬ ‫»ﺩﺭﺳﺖ ﺭﺍ ﻧﻮﺷﺘﻪ ﺍﻱ؟‪ ،«..‬ﭘﺎﺳﺦ ﻣﻴﺪﻫﺪ‪» :‬ﻧﻮﺷﺘﻪ ﺍﻡ«‪.‬‬ ‫ﮔﺎﻫﻲ ﻧﻴﺰ ﺧﻮﺍﺳﺖ ﮔﻮﻳﻨﺪﻩ ﻧﻪ ﺑﺎﺯ ﮔﻔﺘﻦ ﺁﻥ ﻛﺎﺭ ﺍﺳﺖ‪ .‬ﺧﻮﺍﺳﺘﺶ ﺳﺨﻦ ﺩﻳﮕﺮ ﺍﺳﺖ ﻭ ﺑﻌﻨﻮﺍﻥ ﭘﻴﺸﺮﻭ )ﻣﻘﺪﻣﻪ( ﻣﻴﺂﻭﺭﺩ‪.‬‬ ‫ﺑﺎﺯﺭﮔﺎﻧﻲ ﺑﻬﻤﺒﺎﺯﺵ ﻣﻴﮕﻮﻳﺪ‪» :‬ﻓﺮﺷﻲ ﺭﺍ ﺧﺮﻳﺪﻩ ﺍﻳﻢ ﺑﻔﺮﻭﺵ«‪.‬‬ ‫ﮔﺎﻫﻲ ﻧﻴﺰ ﺯﻣﺎﻥ ﺑﺴﻴﺎﺭﻱ ﺩﺭ ﻣﻴﺎﻧﻪ ﮔﺬﺷﺘﻪ‪ .‬ﺩﻭ ﺑﺮﺍﺩﺭ ﺑﺎ ﻫﻢ ﺳﺨﻦ ﻣﻴﮕﻮﻳﻨﺪ‪» :‬ﭘﺪﺭﻣﺎﻥ ﺩﻩ ﺳﺎﻟﺴﺖ ﻣﺮﺩﻩ«‪.‬‬ ‫ﺑﺎﺷﺪ ﻛﻪ ﺟﺎﻫﺎﻱ ﺩﻳﮕﺮﻱ ﻧﻴﺰ ﺑﺎﺷﺪ‪ .‬ﺑﻬﺮﺣﺎﻝ ﺩﺭ ﻫﻤﻪ ﺍﻳﻨﻬﺎ ﻧﻴﺰ ﻧﺎﺩﻳﺪﮔﻲ ﻫﺴﺖ ﻭ ﮔﻮﻧﻪ ﺍﺯ ﻣﻌﻨﻴﺶ ﺑﻴﺮﻭﻥ ﻧﺮﻓﺘﻪ‪ .‬ﺩﺭ ﺁﻥ‬ ‫ﻧﺨﺴﺖ ﺷﻨﻮﻧﺪﻩ ﻧﺪﻳﺪﻩ‪ .‬ﺩﺭ ﺩﻭﻡ ﭘﺮﺳﻨﺪﻩ ﻧﺪﻳﺪﻩ‪ .‬ﺩﺭ ﺳﻮﻡ ﭼﻮﻥ ﺧﻮﺍﺳﺖ ﮔﻔﺘﮕﻮ ﺍﺯ ﺁﻥ ﻛﺎﺭ ﻧﻴﺴﺖ‪ ،‬ﺗﻮ ﮔﻮﻳﻲ ﺁﻧﺮﺍ ﺑﺪﻳﺪﻩ‬ ‫ﻧﻤﻴﮕﻴﺮﻧﺪ‪ .‬ﺩﺭ ﭼﻬﺎﺭﻡ ﻧﻴﺰ ﻫﻤﻴﻦ ﻧﻜﺘﻪ ﺩﺭ ﻛﺎﺭ ﺍﺳﺖ‪.‬‬ ‫ﮔﺎﻫﻲ ﻧﻴﺰ ﺑﺮﺍﻱ ﺑﻬﻢ ﭘﻴﻮﺳﺘﻦ ﺩﻭ ﻛﺎﺭ ﻳﻜﻲ ﺭﺍ ﺑﺎ ﺍﻳﻦ ﮔﻮﻧﻪ ﺁﻭﺭﻧﺪ‪» :‬ﺍﺯ ﭘﺸﺖ ﺳﺮﺵ ﺭﺳﻴﺪﻩ ﮔﺮﻓﺖ«‪ .‬ﻭﻟﻲ ﻣﺎ ﺍﻳﻨﺮﺍ ﺍﺯ ﮔﻮﻧﻪ‬ ‫ﻧﺎﺩﻳﺪﻩ ﻧﻤﻴﺸﻤﺎﺭﻳﻢ ﻭ ﺑﻬﺘﺮ ﻣﻴﺪﺍﻧﻴﻢ ﻛﻪ ﺍﺯ ﻣﻴﺎﻥ ﺭﻭﺩ ﻭ ﺑﺠﺎﻱ ﺟﻤﻠﻪ ﺑﺎﻻﻳﻲ »ﭘﺸﺖ ﺳﺮﺵ ﺭﺳﻴﺪ ﻭ ﮔﺮﻓﺖ« ﮔﻔﺘﻪ ﺷﻮﺩ‪ .‬ﻫﻤﭽﻨﻴﻦ‬ ‫ﺩﺭ ﻣﺎﻧﻨﺪﻫﺎﻱ ﺁﻥ‪.‬‬ ‫‪ -٣‬ﮔﺬﺷﺘﻪ ﻫﻤﻴﺸﮕﻲ‪ :‬ﻧﻮﺷﺘﻲ ـ ﺍﻳﻨﺮﺍ ﺩﺭ ﺟﺎﻳﻲ ﺁﻭﺭﻧﺪ ﻛﻪ ﻛﺴﻲ ﻫﻤﻴﺸﻪ ﻣﻴﻨﻮﺷﺘﻪ ﻭ ﻳﺎ ﺯﻣﺎﻥ ﺩﺭﺍﺯﻱ ﺑﺂﻥ ﻣﻴﭙﺮﺩﺍﺧﺘﻪ‪:‬‬ ‫»ﻓﻼﻥ ﻣﺮﺩ ﺑﺎ ﭘﺪﺭ ﻣﻦ ﺩﻭﺳﺖ ﻣﻴﺒﻮﺩ ﻭ ﺑﺎﺭﻫﺎ ﻧﺎﻣﻪ ﻧﻮﺷﺘﻲ«‪.‬‬ ‫‪ -٤‬ﮔﺬﺷﺘﻪ ﻫﻤﺎﻥ ﺯﻣﺎﻧﻲ‪ :‬ﻣﻴﻨﻮﺷﺖ ـ ﺍﻳﻨﺮﺍ ﺩﺭ ﺟﺎﻳﻲ ﺁﻭﺭﻧﺪ ﻛﻪ ﻛﺴﻲ ﺩﺭ ﻫﻤﺎﻥ ﻫﻨﮕﺎﻣﻴﻜﻪ ﺳﺨﻦ ﺍﺯ ﺁﻥ ﻣﻴﺮﻭﺩ‬ ‫ﻣﻴﻨﻮﺷﺘﻪ‪» :‬ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﻣﻦ ﺭﺳﻴﺪﻡ ﻛﺎﻏﺬ ﻣﻴﻨﻮﺷﺖ«‪.‬‬ ‫ﺩﺭ ﻓﺎﺭﺳﻲ ﺍﻳﻦ ﺩﻭ ﻣﻌﻨﻲ ﺭﺍ ﻧﻴﺰ ﺑﻬﻢ ﺁﻣﻴﺨﺘﻪ ﺍﻧﺪ ﻭ ﻫﺮ ﺩﻭ ﺭﺍ ﺑﺎ »ﻣﻴﻨﻮﺷﺖ« ﻓﻬﻤﺎﻧﻨﺪ‪» .‬ﻧﻮﺷﺘﻲ« ﺑﻴﻜﺒﺎﺭ ﺍﺯ ﻣﻴﺎﻥ ﺭﻓﺘﻪ ﺑﻮﺩﻩ‪.‬‬ ‫ﺁﻧﭽﻪ ﻣﺎ ﺍﺯ ﺟﺴﺘﺠﻮ ﺑﺪﺳﺖ ﺁﻭﺭﺩﻳﻢ ﺗﺎ ﭘﻴﺶ ﺍﺯ ﭼﻴﺮﮔﻲ ﻣﻐﻮﻝ ﺍﻳﻦ ﺩﻭ ﻣﻌﻨﻲ ﺭﺍ ﺟﺪﺍ ﻣﻴﮕﺮﻓﺘﻪ ﺍﻧﺪ ﻭ ﺩﻟﻴﻞ ﺍﻳﻦ ﺳﺨﻦ ﺳﻔﺮﻧﺎﻣﻪ‬

‫ﺯﺑﺎﻥ ﭘﺎﻙ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﻧﺎﺻﺮﺧﺴﺮﻭ ﻭ ﺗﺎﺭﻳﺦ ﺑﻴﻬﻘﻲ ﻭ ﺍﺳﺮﺍﺭﺍﻟﺘﻮﺣﻴﺪ ﻭ ﺷﺎﻫﻨﺎﻣﻪ ﻭ ﮔﻠﺴﺘﺎﻥ ﺳﻌﺪﻱ ﻭ ﺩﻳﮕﺮ ﻛﺘﺎﺑﻬﺎﻱ ﺁﻥ ﺯﻣﺎﻧﺴﺖ‪ .‬ﻣﺜﻼ ﻧﺎﺻﺮ ﺩﺭ ﻳﻜﺠﺎ‬ ‫ﻣﻴﮕﻮﻳﺪ‪:‬‬ ‫»ﻫﺮ ﺭﻭﺯ ﺩﺭ ﺑﺼﺮﻩ ﺑﺴﻪ ﺟﺎﻱ ﺑﺎﺯﺍﺭ ﺑﻮﺩﻱ‪ .‬ﺍﻭﻝ ﺭﻭﺯ ﺩﺭ ﻳﻚ ﺟﺎ ﺩﺍﺩ ﻭ ﺳﺘﺪ ﻛﺮﺩﻧﺪﻱ ﻛﻪ ﺁﻧﺮﺍ ﺳﻮﻕ ﺍﻟﺨﺰﺍﻋﻪ ﮔﻔﺘﻨﺪﻱ ﻭ‬ ‫ﻣﻴﺎﻧﻪ ﺭﻭﺯ ﺑﺠﺎﻳﻲ ﻛﻪ ﺁﻧﺮﺍ ﺳﻮﻕ ﺍﻟﻘﺪﺍﺣﻴﻦ ﮔﻔﺘﻨﺪﻱ ﻭ ﺣﺎﻝ ﺑﺎﺯﺍﺭ ﭼﻨﺎﻥ ﺑﻮﺩ ﻛﻪ ﺁﻧﻜﺲ ﺭﺍ ﻛﻪ ﭼﻴﺰﻱ ﺑﻮﺩﻱ ﺑﺼﺮﺍﻑ ﺩﺍﺩﻱ ﻭ ﺍﺯ‬ ‫ﺻﺮﺍﻑ ﺧﻂ ﺑﺴﺘﺪﻱ ﻭ ﻫﺮﭼﻪ ﺧﻮﺍﺳﺘﻲ ﺑﺨﺮﻳﺪﻱ ﻭ ﺑﻬﺎﻱ ﺁﻥ ﺑﺮ ﺻﺮﺍﻑ ﺣﻮﺍﻟﻪ ﻛﺮﺩﻱ ﻭ ﭼﻨﺪﺍﻧﻜﻪ ﺩﺭ ﺁﻥ ﺷﻬﺮ ﺑﻮﺩﻱ ﺑﻴﺮﻭﻥ ﺍﺯ‬ ‫ﺧﻂ ﺻﺮﺍﻑ ﭼﻴﺰﻱ ﻧﺪﺍﺩﻱ«‪.‬‬ ‫ﭼﻮﻥ ﺩﺭ ﺍﻳﻨﺠﺎ ﺧﻮﺍﺳﺘﺶ »ﻫﻤﻴﺸﮕﻲ« ﺍﺳﺖ‪ ،‬ﺩﺭ ﻫﻤﻪ ﺟﺎ »ﺑﻮﺩﻱ« ﻭ »ﮔﻔﺘﻨﺪﻱ« ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﻣﻴﺂﻭﺭﺩ‪ .‬ﺑﺎﺯ ﺍﻭ ﺩﺭ ﺟﺎﻱ‬ ‫ﺩﻳﮕﺮﻱ ﻣﻴﮕﻮﻳﺪ‪:‬‬ ‫»ﻛﻮﺩﻛﺎﻥ ﺑﺮ ﺩﺭ ﮔﺮﻣﺎﺑﻪ ﺑﺎﺯﻱ ﻣﻴﻜﺮﺩﻧﺪ‪ ،‬ﭘﻨﺪﺍﺷﺘﻨﺪ ﻛﻪ ﻣﺎ ﺩﻳﻮﺍﻧﮕﺎﻧﻴﻢ‪ ،‬ﺩﺭ ﭘﻲ ﻣﺎ ﺍﻓﺘﺎﺩﻧﺪ ﻭ ﺳﻨﮓ ﻣﻴﺎﻧﺪﺍﺧﺘﻨﺪ ﻭ ﺑﺎﻧﮓ‬ ‫ﻣﻴﻜﺮﺩﻧﺪ‪ .‬ﻣﺎ ﺑﮕﻮﺷﻪ ﺍﻱ ﺑﺎﺯ ﺷﺪﻳﻢ ﻭ ﺑﺘﻌﺠﺐ ﺩﺭ ﻛﺎﺭ ﺩﻧﻴﺎ ﻣﻴﻨﮕﺮﻳﺴﺘﻴﻢ«‪.‬‬ ‫ﭼﻮﻥ ﺩﺭ ﺍﻳﻨﺠﺎ ﺧﻮﺍﺳﺘﺶ »ﻫﻤﺎﻧﺰﻣﺎﻧﻲ« ﺍﺳﺖ‪ ،‬ﺩﺭ ﻫﻤﻪ ﺟﺎ »ﻣﻴﺎﻧﺪﺍﺧﺘﻨﺪ« ﻭ »ﻣﻴﻜﺮﺩﻧﺪ« ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﻣﻴﺂﻭﺭﺩ‪.‬‬ ‫ﻟﻴﻜﻦ ﭘﺲ ﺍﺯ ﺯﻣﺎﻥ ﻣﻐﻮﻝ ﺩﺭ ﻛﺘﺎﺑﻬﺎ ﻧﻴﺰ ﺍﻳﻦ ﺟﺪﺍﻳﻲ ﺩﻳﺪﻩ ﻧﻤﻴﺸﻮﺩ )ﻣﮕﺮ ﺩﺭ ﻧﺎﺳﺦ ﺍﻟﺘﻮﺍﺭﻳﺦ( ﻭ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ ﻫﻤﻴﺸﮕﻲ‬ ‫ﺍﺯ ﻣﻴﺎﻥ ﺭﻓﺘﻪ ﺑﻮﺩﻩ‪ .‬ﺷﮕﻔﺘﺮ ﺁﻧﻜﻪ ﺁﻗﺎﻱ ﻋﺒﺪﺍﻟﻌﻈﻴﻢ ﮔﺮﻛﺎﻧﻲ ﻛﻪ ﺑﺮﺍﻱ ﺩﺑﺴﺘﺎﻧﻬﺎ ﻭ ﺩﺑﻴﺮﺳﺘﺎﻧﻬﺎ »ﺩﺳﺘﻮﺭ ﻓﺎﺭﺳﻲ« ﻧﻮﺷﺘﻪ‪ ،‬ﮔﺬﺷﺘﻪ ﺍﺯ‬ ‫ﺁﻧﻜﻪ ﻣﻌﻨﻲ »ﮔﻔﺘﻨﺪﻱ« ﻭ »ﻛﺮﺩﻧﺪﻱ« ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﺭﺍ ﻛﻪ ﺩﺭ ﻛﺘﺎﺑﻬﺎﻱ ﭘﻴﺶ ﺍﺯ ﻣﻐﻮﻝ ﺩﻳﺪﻩ ﻧﻔﻬﻤﻴﺪﻩ ﻭ ﺁﻧﺮﺍ ﺑﺎ »ﻣﻴﮕﻔﺘﻨﺪ« ﻭ‬ ‫»ﻣﻴﻜﺮﺩﻧﺪ« ﺑﻴﻚ ﻣﻌﻨﻲ ﭘﻨﺪﺍﺷﺘﻪ ﻭ ﻫﺮ ﺩﻭ ﺭﺍ »ﻣﺎﺿﻲ ﺍﺳﺘﻤﺮﺍﺭﻱ« ﻧﺎﻣﻴﺪﻩ ﻛﻪ ﺍﻳﻦ ﻧﺎﻡ ﻫﻢ ﺍﺯ ﻫﺮ ﺑﺎﺭﻩ ﻏﻠﻄﺴﺖ‪ ،‬ﺑﻴﻚ ﻟﻐﺰﺵ‬ ‫ﺩﻳﮕﺮﻱ ﺩﭼﺎﺭ ﺷﺪﻩ ﻭ ﭼﻨﻴﻦ ﮔﻔﺘﻪ ﻛﻪ ﺍﺯ »ﮔﻔﺘﻨﺪﻱ« ﻭ »ﻛﺮﺩﻧﺪﻱ« ﻫﻤﻪ ﺷﺶ ﻛﺲ ﺁﻭﺭﺩﻩ ﻧﻤﻴﺸﺪﻩ ﺍﺳﺖ‪ .‬ﺟﺎﻱ ﺑﺴﻴﺎﺭ ﺷﮕﻔﺖ‬ ‫ﺍﺳﺖ ﻛﻪ ﻛﺴﺎﻧﻲ ﺯﺑﺎﻥ ﺧﻮﺩ ﺭﺍ ﻧﺪﺍﻧﻨﺪ‪ .‬ﺟﺎﻱ ﺑﺴﻴﺎﺭ ﺷﮕﻔﺘﺴﺖ ﻛﻪ ﺑﺎ ﺁﻥ ﻧﺪﺍﻧﺴﺘﻦ ﻛﺘﺎﺏ ﻧﻴﺰ ﻧﻮﻳﺴﻨﺪ‪ .‬ﺑﻬﺮﺣﺎﻝ ﮔﻔﺘﻪ ﺍﻭ ﺑﻴﭙﺎﺳﺖ‬ ‫ﻭ ﺍﺯ ﮔﻮﻧﻪ ﻫﻤﻴﺸﮕﻲ ﻧﻴﺰ ﻫﻤﻪ ﺷﺶ ﻛﺲ ﻣﻴﺂﻣﺪﻩ ﺍﺳﺖ ﻭ ﺑﺎﻳﺴﺘﻲ ﺑﻴﺎﻳﺪ ﻭ ﻫﻢ ﺍﻛﻨﻮﻥ ﻣﻴﺂﻳﺪ ﻭ ﻣﻦ ﺩﺭ ﭘﺎﻳﻴﻦ ﻧﻤﻮﻧﻪ ﺍﻱ ﻣﻴﻨﻮﻳﺴﻢ‪:‬‬ ‫ﻣﻦ ﻧﻮﺷﺘﻤﻲ‬

‫ﻣﺎ ﻧﻮﺷﺘﻴﻤﻲ‬

‫ﺗﻮ ﻧﻮﺷﺘﻴﻲ‬

‫ﺷﻤﺎ ﻧﻮﺷﺘﻴﺪﻱ‬

‫ﺍﻭ ﻧﻮﺷﺘﻲ‬

‫ﺍﻳﺸﺎﻥ ﻧﻮﺷﺘﻨﺪﻱ‬

‫‪ -٥‬ﮔﺬﺷﺘﻪ ﭘﻴﻮﺳﺘﻪ‪ :‬ﻫﻤﻲ ﻧﻮﺷﺖ ـ ﺍﻳﻦ ﮔﺬﺷﺘﻪ ﻫﻤﺎﻧﺰﻣﺎﻧﻴﺴﺖ ﻛﻪ ﺑﺎ ﺍﻓﺰﻭﺩﻥ »ﻫﺎﺀ« ﺑﺴﺮﺵ ﻣﻌﻨﻲ ﭘﻴﻮﺳﺘﮕﻲ ﻳﺎ ﭘﻲ‬ ‫ﺩﺭﻫﻤﻲ ﺭﺍ ﻧﻴﺰ ﺭﺳﺎﻧﺪ‪ .‬ﺍﻳﻨﺮﺍ ﺩﺭ ﺟﺎﻳﻲ ﮔﻮﻳﻨﺪ ﻛﻪ ﻛﺴﻲ ﺩﺭ ﻫﻨﮕﺎﻣﻴﻜﻪ ﮔﻔﺘﮕﻮ ﺍﺯ ﺁﻧﺴﺖ ﻛﺎﺭﻱ ﺭﺍ ﭘﻴﻮﺳﺘﻪ ﻭ ﻳﺎ ﭘﻲ ﺩﺭ ﭘﻲ‬ ‫ﻣﻴﻜﺮﺩﻩ‪» :‬ﺷﺐ ﺭﺍ ﻫﻤﻲ ﻧﺎﻟﻴﺪ« )ﭘﻴﻮﺳﺘﻪ ﻣﻴﻨﺎﻟﻴﺪ(‪» ،‬ﺧﺪﺍ ﺭﺍ ﻫﻤﻲ ﺧﻮﺍﻧﺪ« )ﭘﻴﺎﭘﻲ ﻣﻴﮕﻔﺖ ﺧﺪﺍﻳﺎ(‪.‬‬ ‫ﺍﻳﻦ ﺳﻪ ﮔﻮﻧﻪ ﺑﺎﺯﭘﺴﻴﻦ ﺑﻬﻢ ﻧﺰﺩﻳﻚ ﺍﺳﺖ ﻭ ﺑﺮﺍﻱ ﺁﻧﻜﻪ ﺟﺪﺍﻳﻴﺸﺎﻥ ﺷﻨﺎﺧﺘﻪ ﮔﺮﺩﺩ ﻣﺜﻠﻬﺎﻱ ﭘﺎﻳﻴﻦ ﺭﺍ ﻣﻴﺂﻭﺭﻡ‪:‬‬ ‫ﻫﻤﻴﺸﮕﻲ‪ :‬ﻧﺎﻣﻪ ﻧﻮﺷﺘﻲ ـ ﺩﺭ ﻫﻤﻪ ﺯﻧﺪﮔﺎﻧﻴﺶ ﻳﺎ ﺩﺭ ﻳﻜﺰﻣﺎﻧﻲ ﺑﻬﻨﮕﺎﻡ ﻧﻴﺎﺯ ﻳﺎ ﺑﻬﻨﮕﺎﻡ ﺩﻟﺨﻮﺍﻩ ﻧﺎﻣﻪ ﻧﻮﺷﺘﻲ‪.‬‬ ‫ﻫﻤﺎﻧﺰﻣﺎﻧﻲ‪ :‬ﻧﺎﻣﻪ ﻣﻴﻨﻮﺷﺖ ـ ﺩﺭ ﺁﻥ ﻫﻨﮕﺎﻡ ﺧﺎﻣﻪ ﺑﺪﺳﺖ ﮔﺮﻓﺘﻪ ﻧﺎﻣﻪ ﻣﻴﻨﻮﺷﺖ‪.‬‬ ‫ﭘﻴﻮﺳﺘﮕﻲ‪ :‬ﻧﺎﻣﻪ ﻫﻤﻲ ﻧﻮﺷﺖ ـ ﺩﺭ ﺁﻥ ﻫﻨﮕﺎﻡ ﭘﻴﺎﭘﻲ ﻧﺎﻣﻪ ﻣﻴﻨﻮﺷﺖ‪.‬‬

‫ﺯﺑﺎﻥ ﭘﺎﻙ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫‪ -٦‬ﮔﺬﺷﺘﻪ ﺁﻳﻨﺪﮔﻲ‪ :‬ﺧﻮﺍﺳﺘﻲ ﺭﻓﺖ ـ ﺍﻳﻨﺮﺍ ﺩﺭ ﺟﺎﻳﻲ ﮔﻮﻳﻨﺪ ﻛﻪ ﺑﻬﻨﮕﺎﻡ ﻛﺎﺭﻱ ﻳﻚ ﻛﺎﺭ ﺩﻳﮕﺮﻱ ﺩﺭ ﺁﻳﻨﺪﻩ‬ ‫ﻧﺰﺩﻳﻜﻲ ﺭﻭﺩﺍﺩﻧﻲ ﻣﻴﺒﻮﺩﻩ‪» :‬ﺩﺭ ﺁﻥ ﺳﺎﻝ ﻛﻪ ﺧﻮﺍﺳﺘﻲ ﻣﺮﺩ‪ ،‬ﻣﻦ ﻳﻜﻤﺎﻩ ﭘﻴﺶ ﺍﺯ ﻣﺮﮔﺶ ﺍﻭ ﺭﺍ ﺩﻳﺪﻡ«‪.‬‬ ‫ﻧﺎﺻﺮ ﺧﺴﺮﻭ ﻣﻴﮕﻮﻳﺪ‪:‬‬ ‫»ﺁﻧﺮﻭﺯ ﻛﻪ ﺑﺎﻣﺪﺍﺩ ﺳﻠﻄﺎﻥ ﺑﻔﺘﺢ ﺧﻠﻴﺞ ﺑﻴﺮﻭﻥ ﺧﻮﺍﺳﺘﻲ ﺷﺪ‪ ،‬ﺩﻩ ﻫﺰﺍﺭ ﻣﺮﺩ ﺑﻤﺰﺩ ﮔﺮﻓﺘﻨﺪ…«‪.‬‬ ‫ﭼﻨﺎﻧﻜﻪ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ ﻧﻴﻤﻪ ﻧﺨﺴﺖ ﺍﻳﻦ ﻛﻪ ﺍﺯ ﺭﻳﺸﻪ ﺧﻮﺍﺳﺘﻦ ﻣﻴﺂﻳﺪ ﮔﻮﻧﻪ ﻫﻤﻴﺸﮕﻴﺴﺖ‪ ،‬ﻭ ﭼﻮﻥ ﺷﺶ ﻛﺲ ﺍﻳﻨﮕﻮﻧﻪ‬ ‫ﻧﺎﺷﻨﺎﺧﺘﻪ ﺍﺳﺖ‪ ،‬ﻣﺎ ﺑﺎ ﺁﻧﻜﻪ ﺩﺭ ﭘﻴﺶ ﻳﻜﺒﺎﺭ ﺷﺶ ﻛﺲ ﺁﻥ ﺭﺍ ﺁﻭﺭﺩﻩ ﺍﻳﻢ‪ ،‬ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﺎﺯ ﻣﻴﺂﻭﺭﻳﻢ‪:‬‬ ‫ﺧﻮﺍﺳﺘﻤﻲ ﻧﻮﺷﺖ‬

‫ﺧﻮﺍﺳﺘﻴﻤﻲ ﻧﻮﺷﺖ‬

‫ﺧﻮﺍﺳﺘﻴﻲ ﻧﻮﺷﺖ‬

‫ﺧﻮﺍﺳﺘﻴﺪﻱ ﻧﻮﺷﺖ‬

‫ﺧﻮﺍﺳﺘﻲ ﻧﻮﺷﺖ‬

‫ﺧﻮﺍﺳﺘﻨﺪﻱ ﻧﻮﺷﺖ‬

‫‪ -٧‬ﮔﺬﺷﺘﻪ ﮔﺬﺷﺘﻪ‪ :‬ﻧﻮﺷﺘﻪ ﺑﻮﺩ ـ ﺍﻳﻨﺮﺍ ﻫﻨﮕﺎﻣﻲ ﮔﻮﻳﻨﺪ ﻛﻪ ﻛﺎﺭﻱ ﭘﻴﺶ ﺍﺯ ﻳﻚ ﻛﺎﺭ ﮔﺬﺷﺘﻪ ﺩﻳﮕﺮﻱ ﺭﻭ ﺩﺍﺩﻩ ﺑﺎﺷﺪ‪:‬‬ ‫»ﻣﻦ ﻛﻪ ﺭﺳﻴﺪﻡ ﺍﻭ ﺭﻓﺘﻪ ﺑﻮﺩ« )ﺳﭙﺲ ﺍﻳﻨﺮﺍ ﺭﻭﺷﻨﺘﺮ ﺧﻮﺍﻫﻴﻢ ﮔﺮﺩﺍﻧﻴﺪ(‪.‬‬ ‫ﺍﻳﻦ ﻫﻔﺖ ﮔﻮﻧﻪ ﺭﺩﻩ ﻧﺨﺴﺖ ﺍﺳﺖ ﻭ ﺍﺯ ﻫﺮﻳﻜﻲ ﻳﻚ ﻣﻌﻨﻲ ﺑﻴﺸﺘﺮ ﺧﻮﺍﺳﺘﻪ ﻧﺸﻮﺩ‪ .‬ﺷﺶ ﮔﻮﻧﻪ ﺩﻳﮕﺮ ﻧﻴﺰ ﻫﺴﺖ ﻛﻪ‬ ‫ﻫﺮﻳﻜﻲ ﺍﺯ ﺑﻬﻢ ﭘﻴﻮﺳﺘﻦ ﺩﻭ ﮔﻮﻧﻪ )ﺍﺯ ﺍﻳﻨﮕﻮﻧﻪ ﻫﺎﻱ ﻫﻔﺘﮕﺎﻧﻪ( ﭘﺪﻳﺪ ﺁﻳﺪ ﻭ ﺍﺯ ﻫﺮﻳﻜﻲ ﺩﻭ ﻣﻌﻨﻲ ﻳﺎ ﺑﻴﺸﺘﺮ ﺧﻮﺍﺳﺘﻪ ﺷﻮﺩ‪ .‬ﺍﻳﻨﺴﺖ ﻣﺎ‬ ‫ﺁﻧﻬﺎ ﺭﺍ ﺭﺩﻩ ﺩﻭﻡ ﻣﻴﻨﺎﻣﻴﻢ ﻭ ﺩﺭ ﭘﺎﻳﻴﻦ ﻳﻜﺎﻳﻚ ﻣﻴﺸﻤﺎﺭﻳﻢ‪:‬‬ ‫‪ -٨‬ﮔﺬﺷﺘﻪ ﻫﻤﺎﻧﺰﻣﺎﻧﻲ ﻧﺎﺩﻳﺪﻩ‪ :‬ﻣﻴﻨﻮﺷﺘﻪ ـ ﺍﻳﻦ ﮔﺬﺷﺘﻪ ﻫﻤﺎﻧﺰﻣﺎﻧﻴﺴﺖ ﻛﻪ ﻧﺸﺎﻧﻪ ﻧﺎﺩﻳﺪﮔﻲ )ﻫﺎﺀ( ﺑﺂﻥ ﺍﻓﺰﻭﺩﻩ ﺷﺪﻩ ﻭ‬ ‫ﺍﻳﻨﺴﺖ ﺩﻭ ﻣﻌﻨﻲ ﺭﺍ ﻣﻴﺮﺳﺎﻧﺪ‪ .‬ﺟﺪﺍﻳﻲ ﻣﻴﺎﻧﻪ ﺍﻳﻦ ﺑﺎ ﻫﻤﺎﻧﺰﻣﺎﻧﻲ‪ ،‬ﻫﻤﺎﻥ ﺩﻳﺪﮔﻲ ﻭ ﻧﺎﺩﻳﺪﮔﻴﺴﺖ‪ .‬ﮔﻮﻳﻨﺪﻩ ﺍﮔﺮ ﺩﻳﺪﻩ‪ ،‬ﺧﻮﺍﻫﺪ ﮔﻔﺖ‬ ‫»ﻣﻴﻨﻮﺷﺖ«‪ .‬ﺍﮔﺮ ﻧﺪﻳﺪﻩ ﺧﻮﺍﻫﺪ ﮔﻔﺖ‪» :‬ﻣﻴﻨﻮﺷﺘﻪ«‪.‬‬ ‫‪ -٩‬ﮔﺬﺷﺘﻪ ﭘﻴﻮﺳﺘﮕﻲ ﻧﺎﺩﻳﺪﻩ‪ :‬ﻫﻤﻲ ﻧﻮﺷﺘﻪ ـ ﺍﻳﻦ ﻧﻴﺰ ﻫﻤﺎﻥ ﭘﻴﻮﺳﺘﮕﻴﺴﺖ ﻛﻪ ﻧﺸﺎﻧﻪ ﻧﺎﺩﻳﺪﮔﻲ ﺍﻓﺰﻭﺩﻩ ﺷﺪﻩ ﻭ ﺍﻳﻨﺴﺖ‬ ‫ﺩﻭ ﻣﻌﻨﻲ ﺭﺍ ﻣﻴﺮﺳﺎﻧﺪ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﻧﻴﺰ ﺟﺪﺍﻳﻲ ﻣﻴﺎﻧﻪ ﭘﻴﻮﺳﺘﮕﻲ ﻧﺎﺩﻳﺪﻩ ﺑﺎ ﭘﻴﻮﺳﺘﮕﻲ‪ ،‬ﻫﻤﺎﻥ ﺩﻳﺪﮔﻲ ﻭ ﻧﺎﺩﻳﺪﮔﻴﺴﺖ‪.‬‬ ‫‪ -١٠‬ﮔﺬﺷﺘﻪ ﮔﺬﺷﺘﻪ ﻧﺎﺩﻳﺪﻩ‪ :‬ﻧﻮﺷﺘﻪ ﺑﻮﺩﻩ ـ ﺍﻳﻦ ﻧﻴﺰ ﻫﻤﺎﻥ ﮔﺬﺷﺘﻪ ﮔﺬﺷﺘﻪ ﺍﺳﺖ ﻛﻪ ﻧﺸﺎﻥ ﻧﺎﺩﻳﺪﮔﻲ ﺑﺮ ﺁﻥ ﺍﻓﺰﻭﺩﻩ‬ ‫ﺷﺪﻩ‪ .‬ﺍﻣﺎ ﺟﺪﺍﻳﻲ ﻣﻴﺎﻧﻪ ﺩﻭ ﮔﻮﻧﻪ‪ :‬ﮔﺬﺷﺘﻪ ﮔﺬﺷﺘﻪ ﺩﺭ ﺟﺎﻳﻴﺴﺖ ﻛﻪ ﻳﻚ ﻛﺎﺭﻱ ﻛﻪ ﭘﻴﺶ ﺍﺯ ﻛﺎﺭ ﺩﻳﮕﺮﻱ ﺭﺥ ﺩﺍﺩﻩ‪ ،‬ﮔﻮﻳﻨﺪﻩ ﺩﺭ‬ ‫ﺯﻣﺎﻥ ﻛﺎﺭ ﺩﻭﻡ ﺁﻧﺮﺍ ﺩﺍﻧﺴﺘﻪ ﻭ ﺩﻳﺪﻩ ﻛﻪ ﺁﻥ ﺭﺧﺪﺍﺩﻩ‪ .‬ﻭﻟﻲ ﮔﺬﺷﺘﻪ ﮔﺬﺷﺘﻪ ﻧﺎﺩﻳﺪﻩ ﺩﺭ ﺟﺎﻳﻴﺴﺖ ﻛﻪ ﮔﻮﻳﻨﺪﻩ ﺁﻧﺮﺍ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ‬ ‫ﻧﺪﻳﺪﻩ‪ ،‬ﻭ ﻧﺪﺍﻧﺴﺘﻪ ﻛﻪ ﭼﻨﺎﻥ ﻛﺎﺭﻱ ﺭﺧﺪﺍﺩﻩ ﻭ ﺳﭙﺲ ﺁﮔﺎﻫﻲ ﻳﺎﻓﺘﻪ‪ .‬ﺍﮔﺮ ﻛﺴﻲ ﺩﺯﺩﻱ ﺑﺨﺎﻧﻪ ﺍﺵ ﺁﻣﺪﻩ ﻭ ﺍﻭ ﭘﺲ ﺍﺯ ﺭﻓﺘﻦ ﺩﺯﺩ‬ ‫ﺑﺨﺎﻧﻪ ﺭﺳﻴﺪﻩ ﻭ ﺁﻧﺮﺍ ﺩﺍﻧﺴﺘﻪ ﭼﻨﻴﻦ ﺧﻮﺍﻫﺪ ﮔﻔﺖ‪» :‬ﻣﻦ ﭼﻮﻥ ﺭﺳﻴﺪﻡ ﺩﺯﺩ ﺁﻣﺪﻩ ﻭ ﺁﻧﭽﻪ ﻣﻴﺨﻮﺍﺳﺘﻪ ﺑﺮﺩﻩ ﺑﻮﺩ«‪ .‬ﻭﻟﻲ ﺍﮔﺮ ﺑﺨﺎﻧﻪ‬ ‫ﺭﺳﻴﺪﻩ ﻭ ﺁﻧﺮﺍ ﻧﺪﺍﻧﺴﺘﻪ ﺗﺎ ﺳﭙﺲ ﺁﮔﺎﻫﻲ ﻳﺎﻓﺘﻪ ﭼﻨﻴﻦ ﺧﻮﺍﻫﺪ ﮔﻔﺖ‪:‬‬ ‫»ﻣﻦ ﭼﻮﻥ ﺭﺳﻴﺪﻡ ﺩﺯﺩ ﺁﻣﺪﻩ ﻭ ﺁﻧﭽﻪ ﻣﻴﺨﻮﺍﺳﺘﻪ ﺑﺮﺩﻩ ﺑﻮﺩﻩ ﻭ ﻣﻦ ﻓﺮﺩﺍ ﺁﮔﺎﻩ ﺷﺪﻡ«‪.‬‬ ‫‪ -١١‬ﮔﺬﺷﺘﻪ ﻫﻤﻴﺸﮕﻲ ﻫﻤﺎﻧﺰﻣﺎﻧﻲ‪ :‬ﻣﻴﻨﻮﺷﺘﻲ ـ ﺍﻳﻦ ﻫﻤﻴﺸﮕﻴﺴﺖ ﻛﻪ ﻧﺸﺎﻧﻪ ﻫﻤﺎﻧﺰﻣﺎﻧﻲ )ﻣﻲ( ﺑﺮ ﺁﻥ ﺍﻓﺰﻭﺩﻩ ﺷﺪﻩ‪.‬‬ ‫ﺍﻳﻨﺴﺖ ﻫﺮ ﺩﻭ ﻣﻌﻨﻲ ﺭﺍ ﻣﻴﺮﺳﺎﻧﺪ‪» .‬ﺩﻳﺮﻭﺯ ﻓﻼﻥ ﺭﺍ ﺩﻳﺪﻡ ﻧﺎﻣﻪ ﻣﻴﻨﻮﺷﺖ ﻭ ﺍﻭ ﻧﺎﻣﻪ ﺭﺍ ﺑﺲ ﺷﻴﻮﺍ ﻣﻴﻨﻮﺷﺘﻲ«‪ .‬ﻧﺎﺻﺮﺧﺴﺮﻭ ﻣﻴﮕﻮﻳﺪ‪:‬‬ ‫»ﺁﻧﺮﻭﺯ ﻛﻪ ﺳﻠﻄﺎﻥ ﺑﻔﺘﺢ ﺧﻠﻴﺞ ﺧﻮﺍﺳﺘﻲ ﺷﺪ ﻫﺰﺍﺭ ﻣﺮﺩ ﺑﻤﺰﺩ ﮔﺮﻓﺘﻨﺪ ﻛﻪ ﻫﺮﻳﻚ ﺍﺯ ﺁﻥ ﺟﻨﻴﺒﺘﺎﻥ ﻛﻪ ﺫﻛﺮ ﻛﺮﺩﻳﻢ ﻳﻜﻲ ﺭﺍ‬ ‫ﺑﺪﺳﺖ ﮔﺮﻓﺘﻪ ﺑﻮﺩﻱ ﻭ ﺻﺪ ﺻﺪ ﻣﻴﻜﺸﻴﺪﻧﺪﻱ ﻭ ﺩﺭ ﭘﻴﺶ ﺑﻮﻕ ﻭ ﺩﻫﻞ ﻭ ﺳﺮﻧﺎ ﻣﻴﺰﺩﻧﺪﻱ«‪.‬‬

‫ﺯﺑﺎﻥ ﭘﺎﻙ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫‪٢٤‬‬

‫‪ -١٢‬ﮔﺬﺷﺘﻪ ﻫﻤﻴﺸﮕﻲ ﭘﻴﻮﺳﺘﮕﻲ‪ :‬ﻫﻤﻲ ﻧﻮﺷﺘﻲ ـ ﺍﻳﻦ ﻫﻤﻴﺸﮕﻴﺴﺖ ﻛﻪ ﻧﺸﺎﻧﻪ ﭘﻴﻮﺳﺘﮕﻲ ﺑﺂﻥ ﺍﻓﺰﻭﺩﻩ ﺷﺪﻩ ﻭ ﺍﻳﻨﺴﺖ‬ ‫ﻫﺮ ﺩﻭ ﻣﻌﻨﻲ ﺧﻮﺍﺳﺘﻪ ﻣﻴﺸﻮﺩ‪» :‬ﺷﺒﻬﺎ ﻫﻤﻲ ﻧﺎﻟﻴﺪﻱ ﻭ ﻫﻤﻲ ﮔﺮﻳﺴﺘﻲ«‪.‬‬ ‫‪ -١٣‬ﮔﺬﺷﺘﻪ ﮔﺬﺷﺘﻪ ﻫﻤﻴﺸﮕﻲ‪ :‬ﻧﻮﺷﺘﻪ ﺑﻮﺩﻱ ـ ﺍﻳﻦ ﻧﻴﺰ ﮔﺬﺷﺘﻪ ﮔﺬﺷﺘﻪ ﺍﺳﺖ ﻛﻪ ﻧﺸﺎﻥ ﻫﻤﻴﺸﮕﻲ ﺑﺮ ﺁﻥ ﺍﻓﺰﻭﺩﻩ‬ ‫ﺷﺪﻩ ﻭ ﺍﻳﻨﺴﺖ ﻫﺮ ﺩﻭ ﻣﻌﻨﻲ ﺍﺯ ﺁﻥ ﺧﻮﺍﺳﺘﻪ ﻣﻴﺸﻮﺩ‪» :‬ﻫﺮ ﺭﻭﺯ ﻛﻪ ﺑﻴﺪﺍﺭ ﺷﺪﻱ ﺁﻓﺘﺎﺏ ﺑﺮﺧﺎﺳﺘﻪ ﺑﻮﺩﻱ«‪ .‬ﺩﺭ ﺍﺳﺮﺍﺭ ﺍﻟﺘﻮﺣﻴﺪ‬ ‫ﻣﻴﻨﻮﻳﺴﺪ‪:‬‬ ‫»ﻫﺮ ﺭﻭﺯ ﻛﻪ ﻧﻮﺑﺖ ﻣﺠﻠﺲ ﺷﻴﺦ ﺑﻮﺩﻱ ﺣﻤﺰﻩ ﺑﮕﺎﻩ ﺍﺯ ﺍﺯﺟﺎﻩ ﺑﻴﺎﻣﺪﻱ ﭼﻨﺎﻧﻜﻪ ﺁﻧﻮﻗﺖ ﻛﻪ ﺷﻴﺦ ﻣﺎ ﺑﻴﺮﻭﻥ ﺁﻣﺪﻱ ﺍﻭ ﺑﻤﻴﻬﻨﻪ‬ ‫ﺁﻣﺪﻩ ﺑﻮﺩﻱ«‪.‬‬ ‫ﺍﻳﻨﻬﺎﺳﺖ ﮔﻮﻧﻪ ﻫﺎﻱ ﮔﺬﺷﺘﻪ ﻛﻪ ﻣﺎ ﭘﻴﺪﺍ ﻛﺮﺩﻩ ﻭ ﺑﺴﺎﻣﺎﻥ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺑﻜﺎﺭ ﻣﻴﺒﺮﻳﻢ‪ :‬ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ ﺍﺯ ﺍﻳﻦ ﺳﻴﺰﺩﻩ ﮔﻮﻧﻪ ﺩﺭ‬ ‫ﻓﺎﺭﺳﻲ ﺗﻨﻬﺎ ﭘﻨﺞ ﮔﻮﻧﻪ ﺭﺍ ﻣﻴﺸﻨﺎﺧﺘﻨﺪ )ﮔﻮﻧﻪ ﻫﺎﻱ ‪ ١‬ﻭ ‪ ٢‬ﻭ ‪ ٤‬ﻭ ‪ ٧‬ﻭ ‪ ،(١٠‬ﻭ ﺩﺭ ﺩﺳﺘﻮﺭ ﺯﺑﺎﻥ ﻓﺎﺭﺳﻲ ﻛﻪ ﮔﺮﻛﺎﻧﻲ ﺑﺮﺍﻱ ﺩﺑﺴﺘﺎﻧﻬﺎ‬ ‫ﻭ ﺩﺑﻴﺮﺳﺘﺎﻧﻬﺎ ﻧﻮﺷﺘﻪ ﻭ ﺍﺯ ﺳﺎﻟﻬﺎﺳﺖ ﻛﻪ ﺩﺭﺱ ﺍﺯ ﺭﻭﻱ ﺁﻧﻬﺎﺳﺖ‪ ،‬ﺗﻨﻬﺎ ﭼﻬﺎﺭ ﮔﻮﻧﻪ ﺭﺍ ﻳﺎﺩ ﻛﺮﺩﻩ )ﮔﻮﻧﻪ ﻫﺎﻱ ‪ ١‬ﻭ ‪ ٢‬ﻭ ‪ ٤‬ﻭ ‪ ،(٧‬ﻭ‬ ‫ﺑﻬﺮﻳﻜﻲ ﻧﺎﻡ ﻏﻠﻄﻲ ﮔﺰﺍﺭﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﭘﺎﻳﺎﻥ ﻓﻬﺮﺳﺘﻲ ﺍﺯ ﺁﻥ ﮔﻮﻧﻪ ﻫﺎ ﺁﻭﺭﺩﻩ‪ ،‬ﻭ ﭼﻮﻥ ﺑﻴﺸﺘﺮ ﺍﻳﻨﮕﻮﻧﻪ ﺩﺭ ﺗﺮﻛﻲ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻫﺴﺖ ﻭ ﺑﻜﺎﺭ ﻣﻴﺮﻭﺩ‪ ،‬ﺑﺮﺍﻱ ﺍﻳﻨﻜﻪ‬ ‫ﺷﻨﺎﺳﻨﺪﮔﺎﻥ ﺁﻥ ﺯﺑﺎﻥ‪ ،‬ﺍﻳﻦ ﮔﻮﻧﻪ ﻫﺎﻱ ﻧﻮ ﺭﺍ ﺩﺭ ﺯﺑﺎﻥ ﭘﺎﻙ ﻧﻴﻚ ﻓﻬﻤﻨﺪ‪ ،‬ﺩﺭ ﺑﺮﺍﺑﺮ ﻫﺮﻳﻜﻲ ﺗﺮﻛﻴﺶ ﺭﺍ ﻫﻢ ﻣﻴﺂﻭﺭﻳﻢ )ﻣﮕﺮ ﺩﺭ‬ ‫ﺁﻧﺠﺎ ﻛﻪ ﻧﻴﺴﺖ(‪.‬‬ ‫‪١‬ـ ﮔﺬﺷﺘﻪ ﺳﺎﺩﻩ‪:‬‬

‫ﻧﻮﺷﺖ‬

‫ﻳﺎﺯﺩﻱ‬

‫‪٢‬ـ ﮔﺬﺷﺘﻪ ﻧﺎﺩﻳﺪﻩ‪:‬‬

‫ﻧﻮﺷﺘﻪ‬

‫ﻳﺎﺯﻣﺶ )ﮔﺎﻫﻲ ﻳﺎﺯﻭﺏ(‬

‫‪٣‬ـ ﮔﺬﺷﺘﻪ ﻫﻤﻴﺸﮕﻲ‪:‬‬

‫ﻧﻮﺷﺘﻲ‬

‫ﻳﺎﺯﺍﺭﺩﻱ‬

‫‪٤‬ـ ﮔﺬﺷﺘﻪ ﻫﻤﺎﻧﺰﻣﺎﻧﻲ‪:‬‬

‫ﻣﻴﻨﻮﺷﺖ‬

‫ﻳﺎﺯﻳﺮﺩﻱ‬

‫‪٥‬ـ ﮔﺬﺷﺘﻪ ﭘﻴﻮﺳﺘﮕﻲ‪:‬‬

‫ﻫﻤﻴﻨﻮﺷﺖ‬

‫‪-‬‬

‫‪٦‬ـ ﮔﺬﺷﺘﻪ ﺁﻳﻨﺪﮔﻲ‪:‬‬

‫ﺧﻮﺍﺳﺘﻲ ﻧﻮﺷﺖ‬

‫ﻳﺎﺯﺍﺟﺎﻗﻴﺪﻱ‬

‫‪٧‬ـ ﮔﺬﺷﺘﻪ ﮔﺬﺷﺘﻪ‪:‬‬

‫ﻧﻮﺷﺘﻪ ﺑﻮﺩ‬

‫ﻳﺎﺯﻣﺸﺪﻱ‬

‫‪ ٨‬ـ ﮔﺬﺷﺘﻪ ﻫﻤﺎﻧﺰﻣﺎﻧﻲ ﻧﺎﺩﻳﺪﻩ‪:‬‬

‫ﻣﻴﻨﻮﺷﺘﻪ‬

‫ﻳﺎﺯﺭﻣﺶ‬

‫‪٩‬ـ ﮔﺬﺷﺘﻪ ﭘﻴﻮﺳﺘﮕﻲ ﻧﺎﺩﻳﺪﻩ‪:‬‬

‫ﻫﻤﻴﻨﻮﺷﺘﻪ‬

‫‪-‬‬

‫‪١٠‬ـ ﮔﺬﺷﺘﻪ ﮔﺬﺷﺘﻪ ﻧﺎﺩﻳﺪﻩ‪:‬‬

‫ﻧﻮﺷﺘﻪ ﺑﻮﺩﻩ‬

‫ﻳﺎﺯﻣﻴﺸﻤﺶ‬

‫‪١١‬ـ ﮔﺬﺷﺘﻪ ﻫﻤﻴﺸﮕﻲ ﻫﻤﺎﻧﺰﻣﺎﻧﻲ‪:‬‬

‫ﻣﻴﻨﻮﺷﺘﻲ‬

‫‪-‬‬

‫‪١٢‬ـ ﮔﺬﺷﺘﻪ ﻫﻤﻴﺸﮕﻲ ﭘﻴﻮﺳﺘﮕﻲ‪:‬‬

‫ﻫﻤﻲ ﻧﻮﺷﺘﻲ‬

‫‪-‬‬

‫‪١٣‬ـ ﮔﺬﺷﺘﻪ ﮔﺬﺷﺘﻪ ﻫﻤﻴﺸﮕﻲ‪:‬‬

‫ﻧﻮﺷﺘﻪ ﺑﻮﺩﻱ‬

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‫ﺯﺑﺎﻥ ﭘﺎﻙ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫‪٢٥‬‬

‫‪٢‬ـ ﺍﻛﻨﻮﻥ‬ ‫ﮔﻮﻧﻪ ﻫﺎﻱ ﺍﻛﻨﻮﻥ ﺳﻪ ﺍﺳﺖ ﻛﻪ ﺁﻧﻬﺎ ﺭﺍ ﻧﻴﺰ ﻳﻜﺎﻳﻚ ﺑﺎﺯ ﻣﻴﻨﻤﺎﻳﻴﻢ‪:‬‬ ‫‪ -١‬ﺍﻛﻨﻮﻥ ﻫﻤﻴﺸﮕﻲ‪ :‬ﻧﻮﻳﺴﺪ ـ ﺍﻳﻨﺮﺍ ﺩﺭ ﺟﺎﻳﻲ ﮔﻮﻳﻨﺪ ﻛﻪ ﻛﺴﻲ ﻛﺎﺭﻱ ﺭﺍ ﺑﺴﻴﺎﺭ ﻛﻨﺪ ﻭ ﻳﺎ ﺁﻧﺮﺍ ﭘﻴﺸﻪ ﺧﻮﺩ ﺩﺍﺭﺩ‪،‬‬ ‫ﺍﮔﺮﭼﻪ ﺑﻬﻨﮕﺎﻡ ﮔﻔﺘﮕﻮ ﺑﺂﻥ ﻧﻤﻴﭙﺮﺩﺍﺯﺩ‪» :‬ﺑﻌﺮﺑﺴﺘﺎﻥ ﺑﺎﺭﺍﻧﻬﺎﻱ ﺗﻨﺪ ﺑﺎﺭﺩ ﻭﻟﻲ ﺑﺮﻑ ﻧﺒﺎﺭﺩ«‪ .‬ﮔﺎﻫﻲ ﻧﻴﺰ ﺍﺯ ﺁﻥ ﺁﻳﻨﺪﻩ ﻧﺰﺩﻳﻚ ﺭﺍ‬ ‫ﺧﻮﺍﻫﻨﺪ‪» :‬ﻓﺮﺩﺍ ﺑﺨﺎﻧﻪ ﺷﻤﺎ ﺁﻳﻢ«‪.‬‬ ‫‪ -٢‬ﺍﻛﻨﻮﻥ ﻫﻤﺎﻧﺰﻣﺎﻧﻲ‪ :‬ﻣﻴﻨﻮﻳﺴﺪ ـ ﺍﻳﻨﺮﺍ ﺑﻬﻨﮕﺎﻣﻲ ﺁﻭﺭﻧﺪ ﻛﻪ ﻛﺴﻲ ﻛﺎﺭﻱ ﺭﺍ ﺩﺭ ﻫﻤﺎﻧﺰﻣﺎﻥ ﮔﻔﺘﮕﻮ ﻣﻴﻜﻨﺪ ﻭ ﺁﻧﺮﺍ‬ ‫ﺑﭙﺎﻳﺎﻥ ﻧﺮﺳﺎﻧﻴﺪﻩ‪» :‬ﻫﻮﺍ ﺍﺑﺮ ﺍﺳﺖ ﻭ ﺑﺎﺭﺍﻥ ﻣﻴﺒﺎﺭﺩ«‪.‬‬ ‫‪ -٣‬ﺍﻛﻨﻮﻥ ﭘﻴﻮﺳﺘﮕﻲ‪ :‬ﻫﻤﻲ ﻧﻮﻳﺴﺪ ـ ﺍﻳﻨﺮﺍ ﺩﺭ ﺟﺎﻳﻲ ﺁﻭﺭﻧﺪ ﻛﻪ ﻛﺴﻲ ﻛﺎﺭﻱ ﺭﺍ ﺩﺭ ﻫﻤﺎﻧﺰﻣﺎﻥ ﭘﻴﺎﭘﻲ ﻳﺎ ﭘﻴﻮﺳﺘﻪ‬ ‫ﻣﻴﻜﻨﺪ‪» :‬ﻫﻤﻲ ﻧﺎﻟﺪ ﻭ ﻧﻤﻲ ﺁﺭﺍﻣﺪ«‪.‬‬ ‫ﻣﺎ ﺍﻳﻦ ﺳﻪ ﮔﻮﻧﻪ ﺭﺍ ﻧﻴﺰ ﺍﺯ ﺧﻮﺩ ﺯﺑﺎﻥ ﮔﺮﻓﺘﻪ ﻭ ﺑﺴﺎﻣﺎﻥ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺑﻜﺎﺭ ﺍﻧﺪﺍﺧﺘﻪ ﺍﻳﻢ‪ .‬ﺩﺭ ﻛﺘﺎﺑﻬﺎﻱ ﭘﻴﺶ ﺍﺯ ﺯﻣﺎﻥ ﻣﻐﻮﻝ ﮔﻮﻧﻪ‬ ‫ﺳﻮﻡ ﻛﻤﺴﺖ‪ ،‬ﻭﻟﻲ ﺩﻭ ﮔﻮﻧﻪ ﺩﻳﮕﺮ ﺑﺴﻴﺎﺭ ﺑﻜﺎﺭ ﻣﻴﺮﻭﺩ‪ ،‬ﻭ ﻫﻴﭽﮕﺎﻩ ﺍﻳﻦ ﺩﻭ ﺑﻬﻢ ﺁﻣﻴﺨﺘﻪ ﻧﻤﻴﺸﻮﺩ‪ .‬ﺍﻳﻦ ﺟﻤﻠﻪ ﻫﺎ ﺍﺯ ﻣﺮﺯﺑﺎﻥ ﻧﺎﻣﻪ‬ ‫ﺍﺳﺖ‪:‬‬ ‫»ﺍﺯ ﺩﻭﺭ ﻣﺮﺩ ﻗﺼﺎﺏ ﺭﺍ ﺩﻳﺪ ﺑﺸﻜﻠﻲ ﺳﻤﺞ ﻭ ﺟﺎﻣﻪ ﺷﻮﺧﻜﻦ ﻛﺎﺭﺩﻱ ﺩﺭ ﺩﺳﺖ ﻭ ﭘﺎﺭﻩ ﺭﻳﺴﻤﺎﻥ ﺑﺮ ﻣﻴﺎﻥ‪ .‬ﺍﻧﺪﻳﺸﻪ ﻛﺮﺩ ﻛﻪ‬ ‫ﺍﻳﻦ ﻣﺮﺩ ﺳﺒﺐ ﻫﻼﻙ ﻣﻨﺴﺖ ﻭ ﺑﻘﺼﺪ ﺧﻮﻥ ﺭﻳﺨﺘﻦ ﻣﻦ ﻣﻴﺂﻳﺪ… ﻣﺮﺍ ﻗﺪﻡ ﺛﺒﺎﺕ ﻣﻴﺒﺎﻳﺪ ﻓﺸﺮﺩﻥ ﻭ ﺧﺎﻃﺮ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﺩﺳﺖ‬ ‫ﮔﺮﻓﺘﻦ ﺗﺎ ﺧﻮﺩ ﭼﻪ ﭘﻴﺶ ﺁﻳﺪ ﭼﻮﻥ ﺧﻮﻑ ﻭ ﺧﺸﻴﺖ ﺑﺮ ﺩﻝ ﻏﺎﻟﺐ ﺁﻳﺪ ﺩﺳﺖ ﻭ ﭘﺎﻱ ﻗﺪﺭﺕ ﺍﺯ ﻛﺎﺭ ﻓﺮﻭﻣﺎﻧﺪ… «‪.‬‬ ‫ﺑﺒﻴﻨﻴﺪ ﭼﮕﻮﻧﻪ ﺩﺭ ﻳﻚ ﺳﺨﻦ ﻣﻴﺎﻧﻪ ﺩﻭ ﮔﻮﻧﻪ ﺟﺪﺍﻳﻲ ﻣﻴﮕﺰﺍﺭﺩ‪ .‬ﺩﺭ ﺍﻳﻦ ﺟﻤﻠﻪ ﻫﺎ »ﻣﻴﺂﻳﺪ« ﻫﻤﺎﻧﺰﻣﺎﻧﺴﺖ‪» .‬ﺁﻳﺪ« ﻧﺨﺴﺖ‬ ‫ﻫﻤﻴﺸﮕﻲ ﺍﺳﺖ ﻛﻪ ﺑﻤﻌﻨﻲ ﺁﻳﻨﺪﻩ ﻧﺰﺩﻳﻚ ﺑﻜﺎﺭ ﺭﻓﺘﻪ‪» .‬ﺁﻳﺪ« ﺩﻭﻡ ﻫﻤﻴﺸﮕﻲ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻣﻌﻨﻲ ﺑﺴﻴﺎﺭﻱ ﻳﺎ ﻫﻤﻴﺸﮕﻲ ﺁﻭﺭﺩﻩ‬ ‫ﺷﺪﻩ‪» .‬ﻓﺮﻭﻣﺎﻧﺪ« ﻧﻴﺰ ﭼﻨﻴﻨﺴﺖ‪.‬‬ ‫ﺩﺭ ﺍﻳﻦ ﻫﻢ ﺩﺭ ﺯﺑﺎﻧﻲ ﻛﻪ ﻣﻴﺒﻮﺩ ﺗﻨﻬﺎ »ﻣﻴﻨﻮﻳﺴﺪ« ﺭﺍ ﻣﻴﺪﺍﺷﺘﻨﺪ ﻭ ﺁﻧﺮﺍ ﺩﺭ ﻫﺮ ﺩﻭ ﺍﺯ ﻣﻌﻨﻴﻬﺎﻱ ﻫﻤﺎﻧﺰﻣﺎﻧﻲ ﻭ ﻫﻤﻴﺸﮕﻲ ﺑﻜﺎﺭ‬ ‫ﻣﻴﺒﺮﺩﻧﺪ‪ .‬ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺍﻳﻦ ﺩﻭ ﻣﻌﻨﻲ ﺩﻭﺭ ﺍﺯ ﻫﻢ ﻣﻴﺒﺎﺷﺪ‪ .‬ﺍﺯ ﺍﻛﻨﻮﻥ ﭘﻴﻮﺳﺘﮕﻲ ﻫﻢ ﺑﻴﻜﺒﺎﺭ ﻧﺎﺁﮔﺎﻩ ﻣﻴﺒﻮﺩﻧﺪ‪.‬‬ ‫ﺑﺮﺍﻱ ﺍﻳﻦ ﮔﻮﻧﻪ ﻫﺎ ﻧﻴﺰ ﻓﻬﺮﺳﺘﻲ ﻫﻤﭽﻨﺎﻥ ﻣﻴﺂﻭﺭﻳﻢ ‪:‬‬ ‫‪١‬ـ ﺍﻛﻨﻮﻥ ﻫﻤﺰﻣﺎﻧﻲ‪:‬‬

‫ﻣﻴﻨﻮﻳﺴﺪ‬

‫ﻳﺎﺯﻳﺮ‬

‫‪٢‬ـ ﺍﻛﻨﻮﻥ ﻫﻤﻴﺸﮕﻲ‪:‬‬

‫ﻧﻮﻳﺴﺪ‬

‫ﻳﺎﺯﺍﺭ‬

‫‪٣‬ـ ﺍﻛﻨﻮﻥ ﭘﻴﻮﺳﺘﮕﻲ‪:‬‬

‫ﻫﻤﻲ ﻧﻮﻳﺴﺪ‬

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‫‪٣‬ـ ﻓﺮﻣﺎﻳﺶ‬ ‫ﮔﻮﻧﻪ ﻫﺎﻱ ﻓﺮﻣﺎﻳﺶ ﻧﻴﺰ ﺳﻪ ﺗﺎﺳﺖ ﻛﻪ ﻳﻜﺎﻳﻚ ﺩﺭ ﭘﺎﻳﻴﻦ ﺑﺎﺯ ﻣﻴﻨﻤﺎﻳﻢ‪:‬‬ ‫‪ -١‬ﻓﺮﻣﺎﻳﺶ ﺳﺎﺩﻩ‪ :‬ﺑﻨﻮﻳﺲ ـ ﺍﻳﻦ ﻫﻤﭽﻮﻥ ﻧﺎﻣﺶ ﺳﺎﺩﻩ ﺳﺖ ﻭ ﺑﺴﺨﻦ ﺍﺯ ﺁﻥ ﻧﻴﺎﺯﻱ ﻧﻤﻴﺒﺎﺷﺪ‪ .‬ﺗﻨﻬﺎ ﺍﻳﻨﺮﺍ ﺑﺎﻳﺪ ﮔﻔﺖ ﻛﻪ‬ ‫»ﺑﺎﺀ« ﻛﻪ ﺩﺭ ﺁﻏﺎﺯ ﺍﻳﻦ ﺁﻭﺭﺩﻩ ﻣﻴﺸﻮﺩ ﻧﺸﺎﻧﻪ ﻓﺮﻣﺎﻳﺶ ﺍﺳﺖ ﻭ ﺑﺎﻳﺪ ﺁﻧﺮﺍ ﻫﻤﻴﺸﻪ ﺁﻭﺭﺩ‪ ،‬ﻭﮔﺮﻧﻪ ﺩﺭ ﺑﺮﺧﻲ ﺟﺎﻫﺎ ﻧﺎﻓﻬﻤﻴﺪﮔﻲ ﭘﻴﺪﺍ‬

‫ﺯﺑﺎﻥ ﭘﺎﻙ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺧﻮﺍﻫﺪ ﺷﺪ‪ .‬ﻣﺜﻼ ﻣﺎ ﻣﻴﮕﻮﻳﻴﻢ‪» :‬ﻧﻮﻳﺴﻢ« ﻛﻪ ﻛﺲ ﻳﻜﻢ ﺍﺯ ﺍﻛﻨﻮﻥ ﻫﻤﻴﺸﮕﻲ ﺍﺳﺖ‪ .‬ﺁﻧﭽﻪ ﺍﻳﻦ ﺩﻭ ﺭﺍ ﺍﺯ ﻫﻢ ﺟﺪﺍ ﻣﻴﮕﺮﺩﺍﻧﺪ ﻫﻤﺎﻥ‬ ‫»ﺑﺎﺀ« ﺍﺳﺖ ﻛﻪ ﺍﮔﺮ ﻧﺒﺎﺷﺪ ﺍﻳﻦ ﺩﻭ ﻳﻜﻲ ﮔﺮﺩﻳﺪﻩ ﺩﺭ ﻫﻢ ﺧﻮﺍﻫﺪ ﺁﻣﻴﺨﺖ‪ .‬ﻣﺎﻧﻨﺪﻩ ﻫﺎﻱ ﺍﻳﻦ ﻧﻴﺰ ﻫﺴﺖ‪.‬‬ ‫ﺩﺭ ﻓﺎﺭﺳﻲ »ﺑﺎﺀ« ﺭﺍ ﺑﺴﺮ ﻓﺮﻣﺎﻳﺶ ﮔﺎﻫﻲ ﻣﻴﺂﻭﺭﺩﻧﺪ ﻭ ﮔﺎﻫﻲ ﻧﻤﻴﺂﻭﺭﺩﻧﺪ‪ ،‬ﻭ ﮔﺎﻫﻲ ﺁﻧﺮﺍ ﺑﺴﺮ ﮔﺬﺷﺘﻪ ﻣﻴﺂﻭﺭﺩﻧﺪ‪ .‬ﻟﻴﻜﻦ ﺩﺭ‬ ‫ﺯﺑﺎﻥ ﭘﺎﻙ »ﺑﺎﺀ« ﺭﺍ ﺩﺭ ﻓﺮﻣﺎﻳﺶ ﺑﺎﻳﺪ ﺁﻭﺭﺩ ﻭ ﺩﺭ ﺟﺎﻱ ﺩﻳﮕﺮﻱ ﻧﺒﺎﻳﺪ ﺁﻭﺭﺩ‪.‬‬ ‫‪ -٢‬ﻓﺮﻣﺎﻳﺶ ﻫﻤﺎﻧﺰﻣﺎﻧﻲ‪ :‬ﻣﻲ ﺑﻨﻮﻳﺲ ـ ﺍﻳﻨﺮﺍ ﻫﻨﮕﺎﻣﻲ ﻣﻴﮕﻮﻳﻨﺪ ﻛﻪ ﺧﻮﺍﻫﻨﺪ ﻛﺎﺭﻳﻜﻪ ﺧﻮﺍﺳﺘﻪ ﺷﺪﻩ ﺩﺭ ﻫﻤﺎﻥ ﺯﻣﺎﻥ‬ ‫ﻛﺮﺩﻩ ﺷﻮﺩ‪» :‬ﻣﻲ ﺑﻨﺸﻴﻦ ﻭ ﺁﻧﭽﻪ ﻣﻴﮕﻮﻳﻢ ﺑﻨﻮﻳﺲ«‪.‬‬ ‫‪ -٣‬ﻓﺮﻣﺎﻳﺶ ﭘﻴﻮﺳﺘﮕﻲ‪ :‬ﻫﻤﻲ ﺑﻨﻮﻳﺲ ـ ﺍﻳﻨﺮﺍ ﺩﺭ ﺟﺎﻳﻲ ﺁﻭﺭﻧﺪ ﻛﻪ ﺧﻮﺍﻫﻨﺪ ﻛﺎﺭﻱ ﻛﻪ ﺧﻮﺍﺳﺘﻪ ﺷﺪﻩ ﭘﻴﺎﭘﻲ ﻭ ﻳﺎ ﭘﻴﻮﺳﺘﻪ‬ ‫ﻛﺮﺩﻩ ﺷﻮﺩ‪» :‬ﺍﻳﻦ ﻧﻮﺷﺘﻪ ﺭﺍ ﻫﻤﻲ ﺑﺨﻮﺍﻥ ﺗﺎ ﺍﺯ ﺑﺮ ﮔﺮﺩﺍﻧﻲ«‪.‬‬ ‫ﮔﻮﻧﻪ ﻫﺎﻱ ﻳﻜﻢ ﻭ ﺩﻭﻡ ﺭﺍ ﻛﻪ ﻧﺎﺷﻨﺎﺧﺘﻪ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ ﺩﺭ ﺑﺮﺧﻲ ﻛﺘﺎﺑﻬﺎﻱ ﭘﻴﺶ ﺍﺯ ﺯﻣﺎﻥ ﻣﻐﻮﻝ ﭘﻴﺪﺍ ﺗﻮﺍﻥ ﻛﺮﺩ‪ ،‬ﻭ ﺑﻬﺮﺣﺎﻝ‬ ‫ﻣﺎ ﭼﻮﻥ ﺑﺮﺍﻱ ﺗﻮﺍﻧﺎﻳﻲ ﺯﺑﺎﻥ ﻧﻴﺎﺯ ﺑﻪ ﺍﻳﻨﻬﺎ ﻣﻴﺪﺍﺭﻳﻢ ﺑﺎﻳﺪ ﺑﻜﺎﺭ ﺑﺮﻳﻢ ﻭ ﺷﻨﺎﺧﺘﻪ ﮔﺮﺩﺍﻧﻴﻢ ﻭ ﭘﺮﻭﺍﻱ ﺷﻨﺎﺧﺘﻦ ﻭ ﻧﺎﺷﻨﺎﺧﺘﻦ ﮔﺬﺷﺘﮕﺎﻥ‬ ‫ﻧﺪﺍﺭﻳﻢ‪.‬‬

‫‪٢‬ـ ﮔﻮﻧﻪ ﻫﺎﻱ »ﺑﺎﻳﺴﺘﻦ«‬ ‫ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ ﺩﺭ ﻓﺎﺭﺳﻲ ﮔﺬﺷﺘﻪ ﺍﺯ ﺁﻧﻜﻪ ﺩﺭ ﻫﻤﻪ ﻛﺎﺭﻭﺍﮊﻩ ﻫﺎ ﻧﺎﺑﺴﺎﻣﺎﻧﻲ ﺭﻭ ﻧﻤﻮﺩﻩ ﻭﮔﻮﻧﻪ ﻫﺎ ﺑﻬﻢ ﺧﻮﺭﺩﻩ‪ ،‬ﺩﺭ ﺑﺮﺧﻲ‬ ‫ﺭﻳﺸﻪ ﻫﺎ ﻧﺎﺑﺴﺎﻣﺎﻧﻴﻬﺎﻱ ﻭﻳﮋﻩ ﺍﻱ ﭘﻴﺶ ﺁﻣﺪﻩ‪ .‬ﻳﻜﻲ ﺍﺯ ﺁﻥ ﺭﻳﺸﻪ ﻫﺎ »ﺑﺎﻳﺴﺘﻦ« ﻣﻴﺒﺎﺷﺪ‪.‬‬ ‫»ﺑﺎﻳﺴﺘﻦ« ﻫﻤﭽﻮﻥ ﺩﻳﮕﺮ ﺭﻳﺸﻪ ﻫﺎﺳﺖ ﻭ ﺍﺯ ﺭﻭﻱ ﻗﺎﻋﺪﻩ ﺑﺎﻳﺪ ﻫﻤﻪ ﮔﻮﻧﻪ ﻫﺎ ﻭ ﺟﺪﺍ ﺷﺪﻩ ﻫﺎ ﺍﺯ ﺁﻥ ﺑﻴﺎﻳﺪ‪ .‬ﻟﻴﻜﻦ ﺩﺭ ﻓﺎﺭﺳﻲ‬ ‫ﺑﻴﺶ ﺍﺯ ﺳﻪ ﻭﺍﮊﻩ »ﺑﺎﻳﺪ« ﻭ »ﻣﻴﺒﺎﻳﺴﺖ« ﻭ »ﺑﺎﻳﺴﺘﻲ« ﺷﻨﺎﺧﺘﻪ ﻧﻤﻴﺒﻮﺩ‪ ،‬ﻭ ﺍﻳﻨﻬﺎ ﻧﻴﺰ ﺑﻐﻠﻂ ﺑﻜﺎﺭ ﻣﻴﺮﻓﺖ!‪ .‬ﻣﺜﻼ »ﺑﺎﻳﺪ« ﻛﻪ ﺍﻛﻨﻮﻥ‬ ‫ﻫﻤﻴﺸﮕﻴﺴﺖ‪ ،‬ﺁﻧﺮﺍ ﺩﺭ ﻫﻤﺎﻧﺰﻣﺎﻧﻲ ﻧﻴﺰ ﻣﻴﺂﻭﺭﺩﻧﺪ‪ .‬ﻣﺜﻼ ﻣﻴﮕﻔﺘﻨﺪ‪» :‬ﺣﺎﻻ ﺑﺎﻳﺪ ﺑﺮﻭﻡ«‪ .‬ﻫﻤﭽﻨﻴﻦ ﻣﻴﮕﻔﺘﻨﺪ‪» :‬ﻫﻤﻴﺸﻪ ﺑﺎﻳﺪ ﮔﺮﻓﺘﺎﺭ‬ ‫ﺑﺎﺷﻢ«‪) ،‬ﺩﺭ ﺩﻳﮕﺮ ﺭﻳﺸﻪ ﻫﺎ ﻫﻤﻴﺸﮕﻲ ﻓﺮﺍﻣﻮﺵ ﮔﺮﺩﻳﺪﻩ ﻭ ﻫﻤﺎﻧﺰﻣﺎﻧﻲ ﻣﺎﻧﺪﻩ ﺑﻮﺩ ﻭﻟﻲ ﺩﺭ ﺍﻳﻦ ﺭﻳﺸﻪ ﻭﺍﺭﻭﻧﻪ ﺁﻥ ﻣﻴﺒﻮﺩﻩ(‪ .‬ﺩﺭ‬ ‫»ﻣﻴﺒﺎﻳﺴﺖ« ﻭ »ﺑﺎﻳﺴﺘﻲ« ﻧﻴﺰ ﻗﺎﻋﺪﻩ ﺍﻱ ﺑﺪﻳﺪﻩ ﻧﮕﺮﻓﺘﻪ ﺟﺪﺍﻳﻲ ﺩﺭ ﻣﻴﺎﻧﻪ ﺁﻧﻬﺎ ﻧﻤﻴﺸﻨﺎﺧﺘﻨﺪ‪.‬‬ ‫ﺩﺭ ﺯﺑﺎﻥ ﭘﺎﻙ‪ ،‬ﻣﺎ ﺍﻳﻦ ﺭﻳﺸﻪ ﺭﺍ ﻧﻴﺰ ﻫﻤﭽﻮﻥ ﺩﻳﮕﺮ ﺭﻳﺸﻪ ﻫﺎ ﺷﻨﺎﺧﺘﻪ ﺑﻬﺮﭼﻪ ﺍﺯ ﮔﻮﻧﻪ ﻫﺎ ﻭ ﺟﺪﺍ ﺷﺪﻩ ﻫﺎ ﻧﻴﺎﺯ ﺑﺎﺷﺪ‪ ،‬ﺍﺯ ﺭﻭﻱ‬ ‫ﻗﺎﻋﺪﻩ ﺗﻮﺍﻧﻴﻢ ﺁﻭﺭﺩ ﻭ ﻣﻦ ﺍﻳﻨﻚ ﺑﺮﺧﻲ ﺍﺯ ﮔﻮﻧﻪ ﻫﺎﻱ ﮔﺬﺷﺘﻪ ﻭ ﺍﻛﻨﻮﻥ ﺭﺍ ﺩﺭ ﭘﺎﻳﻴﻦ ﻳﺎﺩ ﻛﺮﺩﻩ ﺑﻬﺮﻳﻜﻲ ﻣﺜﻠﻲ ﻣﻴﺂﻭﺭﻡ‪:‬‬ ‫ﮔﺬﺷﺘﻪ ﺳﺎﺩﻩ‪:‬‬

‫ﻣﻬﻤﺎﻧﻲ ﺭﺳﻴﺪ ﻭ ﺍﻭ ﺭﺍ ﺑﺎﻳﺴﺖ ﻛﻪ ﺑﻤﻴﺰﺑﺎﻧﻲ ﺑﺮﺧﻴﺰﺩ‪.‬‬

‫ﮔﺬﺷﺘﻪ ﻧﺎﺩﻳﺪﻩ‪:‬‬

‫ﻣﻬﻤﺎﻧﻲ ﺭﺳﻴﺪﻩ ﻭ ﺍﻭ ﺭﺍ ﺑﺎﻳﺴﺘﻪ ﻛﻪ ﺑﻤﻴﺰﺑﺎﻧﻲ ﺑﺮﺧﻴﺰﺩ‪.‬‬

‫ﮔﺬﺷﺘﻪ ﻫﻤﻴﺸﮕﻲ‪:‬‬

‫ﻣﻬﻤﺎﻧﻬﺎ ﺭﺳﻴﺪﻧﺪﻱ ﻭ ﺍﻭ ﺭﺍ ﺑﺎﻳﺴﺘﻲ ﻛﻪ ﺑﻤﻴﺰﺑﺎﻧﻲ ﺑﺮﺧﻴﺰﺩ‪.‬‬

‫ﮔﺬﺷﺘﻪ ﻫﻤﺎﻧﺰﻣﺎﻧﻲ‪:‬‬

‫ﻣﻬﻤﺎﻧﻬﺎ ﻣﻴﺮﺳﻴﺪﻧﺪ ﻭ ﺍﻭ ﺭﺍ ﻣﻴﺒﺎﻳﺴﺖ ﻛﻪ ﺑﻤﻴﺰﺑﺎﻧﻲ ﺑﺮﺧﻴﺰﺩ‪.‬‬

‫ﮔﺬﺷﺘﻪ ﮔﺬﺷﺘﻪ‪:‬‬

‫ﻣﻬﻤﺎﻧﻲ ﺭﺳﻴﺪﻩ ﻭ ﺍﻭ ﺭﺍ ﺑﺎﻳﺴﺘﻪ ﺑﻮﺩ ﻛﻪ ﺑﻤﻴﺰﺑﺎﻧﻲ ﺑﺮﺧﻴﺰﺩ‪.‬‬

‫ﺍﻛﻨﻮﻥ ﻫﻤﻴﺸﮕﻲ‪:‬‬

‫ﻣﻬﻤﺎﻧﻬﺎ ﺭﺳﻨﺪ ﻭ ﺍﻭ ﺭﺍ ﺑﺎﻳﺪ ﺑﻤﻴﺰﺑﺎﻧﻲ ﺑﺮﺧﻴﺰﺩ‪.‬‬

‫ﺍﻛﻨﻮﻥ ﻫﻤﺎﻧﺰﻣﺎﻧﻲ‪:‬‬

‫ﻣﻬﻤﺎﻧﻬﺎ ﻣﻴﺮﺳﻨﺪ ﻭ ﺍﻭ ﺭﺍ ﻣﻴﺒﺎﻳﺪ ﺑﻤﻴﺰﺑﺎﻧﻲ ﺑﺮﺧﻴﺰﺩ‪.‬‬

‫ﺩﺭﺟﺎﻫﺎﻱ ﻧﻴﺎﺯ »ﺑﺎﻳﻨﺪﻩ« ﻭ »ﺑﺎﻳﺎ« ﻭ »ﺑﺎﻳﺎﻥ« ﻧﻴﺰ ﺗﻮﺍﻥ ﺁﻭﺭﺩ‪.‬‬

‫ﺯﺑﺎﻥ ﭘﺎﻙ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫‪٣‬ـ ﮔﻮﻧﻪ ﻫﺎﻱ »ﺩﺍﺷﺘﻦ«‬ ‫»ﺩﺍﺷﺘﻦ« ﺑﻤﻌﻨﻲ ﺩﺭ ﺩﺳﺖ ﮔﺮﻓﺘﻦ ﻳﻚ ﭼﻴﺰﻱ ﻭ ﺍﺧﺘﻴﺎﺭﺩﺍﺭ ﺁﻥ ﺷﺪﻥ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﺭﻳﺸﻪ ﻫﻢ ﻧﺎﺑﺴﺎﻣﺎﻧﻴﻬﺎﻱ ﻓﺰﻭﻧﺘﺮﻱ ﺭﺥ‬ ‫ﺩﺍﺩﻩ ﺑﻮﺩ‪ ،‬ﺍﺯ ﺟﻤﻠﻪ ﻣﻌﻨﻲ ﺭﻳﺸﻪ ﺭﺍ ﺩﮔﺮﮔﻮﻥ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺑﻮﺩﻧﺪ‪.‬‬ ‫»ﺩﺍﺷﺘﻦ« ﻫﻤﭽﻮﻥ ﺩﻳﮕﺮ ﻛﺎﺭﻭﺍﮊﻩ ﻫﺎﺳﺖ ﻭ ﺩﺭ ﺧﻮﺩ ﺭﻳﺸﻪ ﻣﻌﻨﻲ ﻫﻤﻴﺸﮕﻲ ﻧﻴﺴﺖ ﻭ ﻧﺒﺎﻳﺪ ﺑﻮﺩ‪ .‬ﻣﺎ ﭼﻮﻥ ﻣﻴﮕﻮﻳﻴﻢ‪:‬‬ ‫»ﺩﺍﺷﺘﻢ«‪ ،‬ﻣﻌﻨﻲ ﺭﺍﺳﺖ ﺁﻥ »ﺩﺭ ﺩﺳﺖ ﮔﺮﻓﺘﻢ ﻭ ﺍﺧﺘﻴﺎﺭﺩﺍﺭﺵ ﺷﺪﻡ« ﺍﺳﺖ‪» .‬ﺑﺎﻏﻲ ﺧﺮﻳﺪﻡ ﻭ ﺩﺍﺷﺘﻢ ﻫﻤﺎﻥ ﺳﺎﻋﺖ ﻓﺮﻭﺧﺘﻢ«‪.‬‬ ‫ﭼﻨﺎﻧﻜﻪ ﻣﻴﮕﻮﻳﻴﻢ‪ :‬ﺧﺮﻳﺪﻡ‪ ،‬ﺧﻮﺍﻧﺪﻡ‪ ،‬ﺩﻳﺪﻡ‪ ،‬ﻫﻤﭽﻨﺎﻥ ﺑﺎﻳﺪ ﺑﮕﻮﻳﻴﻢ‪ :‬ﺩﺍﺷﺘﻢ‪.‬‬ ‫ﻭﻟﻲ ﺩﺭ ﻓﺎﺭﺳﻲ ﻣﻌﻨﻲ ﻫﻤﻴﺸﮕﻲ ﺑﺮﻳﺸﻪ ﺩﺍﺩﻩ ﺑﻮﺩﻧﺪ ﻭ ﺍﻳﻨﺴﺖ ﭼﻮﻥ ﮔﻔﺘﻨﺪﻱ »ﺩﺍﺷﺖ« ﻣﻌﻨﺎﻳﺶ ﺍﻳﻦ ﺑﻮﺩﻱ‪» .‬ﻫﻤﻴﺸﻪ ﻳﺎ‬ ‫ﺩﻳﺮﺯﻣﺎﻧﻲ ﺩﺭ ﺩﺳﺖ ﻣﻴﮕﺮﻓﺘﻲ ﻭ ﺍﺧﺘﻴﺎﺭﺩﺍﺭﺵ ﻣﻴﺒﻮﺩﻱ«‪ .‬ﺍﺯ ﺍﻳﻨﺮﻭ‪ ،‬ﺩﺭ ﮔﺬﺷﺘﻪ ﭼﻨﺎﻧﻜﻪ »ﺩﺍﺷﺘﻲ« ﺭﺍ )ﻫﻤﭽﻮﻥ ﺩﻳﮕﺮ ﺭﻳﺸﻪ ﻫﺎ(‬ ‫ﻓﺮﺍﻣﻮﺵ ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ‪» ،‬ﻣﻴﺪﺍﺷﺖ« ﺭﺍ ﻛﻪ ﺑﺎﻳﺴﺘﻲ ﺑﺠﺎﻱ ﺁﻥ ﺑﻴﺎﻭﺭﻧﺪ ﻧﻴﺰ ﻓﺮﺍﻣﻮﺵ ﻛﺮﺩﻩ ﻭ ﺗﻨﻬﺎ »ﺩﺍﺷﺖ« ﺭﺍ ﻣﻴﺸﻨﺎﺧﺘﻨﺪ‪ ،‬ﻛﻪ ﭼﻮﻥ‬ ‫ﻣﻌﻨﻲ ﻫﻤﻴﺸﮕﻲ ﺑﺮﻳﺸﻪ ﺁﻥ ﺩﺍﺩﻩ ﺑﻮﺩﻧﺪ ﺩﺭ ﻣﻌﻨﻲ »ﺩﺍﺷﺘﻲ« ﺑﻜﺎﺭ ﻣﻴﺒﺮﺩﻧﺪ‪ ،‬ﻣﺜﻼ ﺑﺠﺎﻱ ﺁﻧﻜﻪ ﺑﮕﻮﻳﻨﺪ‪» :‬ﻓﻼﻥ ﻣﺮﺩ ﺑﺎﻏﻬﺎ ﺩﺍﺷﺘﻲ ﻭ‬ ‫ﺍﺯ ﺁﻧﻬﺎ ﺳﻮﺩﻫﺎ ﺑﺮﺩﻱ«‪ ،‬ﮔﻔﺘﻨﺪﻱ‪» :‬ﺑﺎﻏﻬﺎ ﺩﺍﺷﺖ ﻭ ﺍﺯ ﺁﻧﻬﺎ ﺳﻮﺩ ﻣﻴﺒﺮﺩ«‪.‬‬ ‫ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺍﻛﻨﻮﻥ »ﺩﺍﺭﻡ« ﺭﺍ ﺍﺯ ﻣﻌﻨﻲ ﺧﻮﺩ ﺑﻴﻜﺒﺎﺭ ﺑﻴﺮﻭﻥ ﺑﺮﺩﻩ ﺩﺭ ﻣﻌﻨﻲ »ﻣﻴﺪﺍﺭﻡ« ﺁﻭﺭﺩﻧﺪﻱ‪ .‬ﻣﺜﻼ ﺑﺠﺎﻱ ﺁﻧﻜﻪ ﺑﮕﻮﻳﻨﺪ‪:‬‬ ‫»ﻫﺰﺍﺭ ﺭﻳﺎﻝ ﭘﻮﻝ ﻣﻴﺪﺍﺭﻡ ﻭ ﻣﻴﺨﻮﺍﻫﻢ ﭼﻴﺰﻱ ﺧﺮﻡ«‪ ،‬ﮔﻔﺘﻨﺪﻱ‪» :‬ﻫﺰﺍﺭ ﺭﻳﺎﻝ ﭘﻮﻝ ﺩﺍﺭﻡ ﻭ ﻣﻴﺨﻮﺍﻫﻢ ﭼﻴﺰﻱ ﺑﺨﺮﻡ« ﻭ ﺍﮔﺮ ﮔﺎﻫﻲ‬ ‫ﻧﻴﺎﺯ ﺑﻤﻌﻨﻲ ﺧﻮﺩ »ﺩﺍﺭﻡ« )ﻫﻤﻴﺸﮕﻲ ﻳﺎ ﺁﻳﻨﺪﻩ ﻧﺰﺩﻳﻚ( ﺍﻓﺘﺎﺩﻱ ﺁﻧﺮﺍ ﺑﺎ »ﺩﺍﺷﺘﻪ ﺑﺎﺷﻢ« ﻛﻪ ﻳﻚ ﭼﻴﺰﻱ ﺳﺎﺧﺘﻪ ﺍﺳﺖ ﻓﻬﻤﺎﻧﻴﺪﻧﺪﻱ‪.‬‬ ‫ﻣﺜﻼ ﺩﺭ ﺟﺎﻱ »ﻣﻦ ﺑﺎﻳﺪ ﻛﺎﺭ ﻛﻨﻢ ﻭ ﭘﻮﻝ ﺩﺍﺭﻡ«‪ ،‬ﮔﻔﺘﻨﺪﻱ‪» :‬ﻣﻦ ﺑﺎﻳﺪ ﻛﺎﺭ ﻛﻨﻢ ﻭ ﭘﻮﻝ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻢ«‪ .‬ﺍﻳﻨﺴﺖ ﻧﻤﻮﻧﻪ ﺩﻳﮕﺮﻱ ﺍﺯ‬ ‫ﻧﺎﺑﺴﺎﻣﺎﻧﻴﻬﺎﻱ ﺯﺑﺎﻥ ﻓﺎﺭﺳﻲ‪.‬‬ ‫ﺩﺭ ﺯﺑﺎﻥ ﭘﺎﻙ ﻣﺎ ﺍﻳﻨﺮﺍ ﻧﻴﺰ ﺍﺯ ﺭﻭﻱ ﻗﺎﻋﺪﻩ ﻭ ﺩﺭ ﻣﻌﻨﻲ ﺭﺍﺳﺖ ﺧﻮﺩ ﺑﻜﺎﺭ ﻣﻴﺒﺮﻳﻢ‪ .‬ﺭﻳﺸﻪ ﺭﺍ ﺍﺯ ﻣﻌﻨﻲ ﻫﻤﻴﺸﮕﻲ ﻛﻪ ﺑﺂﻥ ﺩﺍﺩﻩ‬ ‫ﺑﻮﺩﻧﺪ ﺑﻴﺮﻭﻥ ﺁﻭﺭﺩﻩ ﺍﻳﻢ‪ .‬ﻫﻤﻴﺸﮕﻲ ﺑﺎﻳﺪ ﺍﺯ ﮔﻮﻧﻪ ﻫﺎ ﻓﻬﻤﻴﺪﻩ ﮔﺮﺩﺩ‪ ،‬ﻧﻪ ﺍﺯ ﺧﻮﺩ ﺭﻳﺸﻪ‪ .‬ﺩﺭ ﭘﺎﻳﻴﻦ ﺍﺯ ﺍﻳﻦ ﻧﻴﺰ ﺑﺮﺧﻲ ﺍﺯ ﮔﻮﻧﻪ ﻫﺎﻱ‬ ‫ﮔﺬﺷﺘﻪ ﻭ ﺍﻛﻨﻮﻥ ﺭﺍ ﻣﻴﺂﻭﺭﻡ‪:‬‬ ‫ﮔﺬﺷﺘﻪ ﺳﺎﺩﻩ‪:‬‬

‫ﺑﺎﻏﻲ ﺧﺮﻳﺪ ﻭ ﺩﺍﺷﺖ ﻭﻟﻲ ﻧﻪ ﭘﺴﻨﺪﻳﺪ ﻭ ﻫﻤﺎﻧﺮﻭﺯ ﻓﺮﻭﺧﺖ‪.‬‬

‫ﮔﺬﺷﺘﻪ ﻧﺎﺩﻳﺪﻩ‪:‬‬

‫ﺑﺎﻏﻲ ﺧﺮﻳﺪﻩ ﺩﺍﺷﺘﻪ ﻭﻟﻲ ﻧﻪ ﭘﺴﻨﺪﻳﺪﻩ ﻭ ﻫﻤﺎﻧﺮﻭﺯ ﻓﺮﻭﺧﺘﻪ‪.‬‬

‫ﮔﺬﺷﺘﻪ ﻫﻤﺎﻧﺰﻣﺎﻧﻲ‪:‬‬

‫ﺑﺎﻏﻲ ﺧﺮﻳﺪﻩ ﻭ ﻣﻴﺪﺍﺷﺖ ﻭﻟﻲ ﺧﺮﻳﺪﺍﺭ ﭘﻴﺪﺍ ﺷﺪ ﻭ ﻓﺮﻭﺧﺖ‪.‬‬

‫ﮔﺬﺷﺘﻪ ﻫﻤﻴﺸﮕﻲ‪:‬‬

‫ﺑﺎﻏﻬﺎ ﺧﺮﻳﺪﻱ ﻭ ﺩﺍﺷﺘﻲ ﻭ ﺳﻮﺩﻫﺎ ﺍﺯ ﺁﻧﻬﺎ ﺑﺮﺩﻱ‪.‬‬

‫ﮔﺬﺷﺘﻪ ﮔﺬﺷﺘﻪ‪:‬‬

‫ﺑﺎﻏﻬﺎ ﺧﺮﻳﺪﻩ ﻭ ﺩﺍﺷﺘﻪ ﺑﻮﺩ ﻭ ﺁﻧﮕﺎﻩ ﻧﻴﺰ ﻣﻴﺪﺍﺷﺖ‪.‬‬

‫ﺍﻛﻨﻮﻥ ﻫﻤﺎﻧﺰﻣﺎﻧﻲ‪:‬‬

‫ﺑﺎﻏﻲ ﺧﺮﻳﺪﻩ ﺍﻡ ﻭ ﻣﻴﺪﺍﺭﻡ ﻭ ﻣﻴﺨﻮﺍﻫﻢ ﺑﻔﺮﻭﺷﻢ‪.‬‬

‫ﺍﻛﻨﻮﻥ ﻫﻤﻴﺸﮕﻲ‪:‬‬

‫ﺑﺎ ﺍﻳﻦ ﭘﻮﻝ ﺑﺎﻏﻲ ﺧﺮﻡ ﻭ ﺁﻧﺮﺍ ﺩﺍﺭﻡ ﻭ ﻧﻔﺮﻭﺷﻢ‪.‬‬

‫ﺯﺑﺎﻥ ﭘﺎﻙ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫‪٤‬ـ ﮔﻮﻧﻪ ﻫﺎﻱ »ﺑﻮﺩﻥ«‬ ‫»ﺑﻮﺩﻥ« ﺑﻤﻌﻨﻲ ﻫﺴﺘﻲ ﭘﻴﺪﺍ ﻛﺮﺩﻥ ﻭ ﻳﺎ ﺑﻴﻚ ﭼﻴﺰﻱ ﮔﺮﺩﻳﺪﻧﺴﺖ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﻧﻴﺰ ﻣﻌﻨﻲ ﻫﻤﻴﺸﮕﻲ ﺑﺮﻳﺸﻪ ﺩﺍﺩﻩ‪ ،‬ﺷﻮﻧﺪ‬ ‫ﻳﻜﺮﺷﺘﻪ ﻧﺎﺑﺴﺎﻣﺎﻧﻴﻬﺎﻱ ﻓﺰﻭﻧﺘﺮﻱ ﮔﺮﺩﻳﺪﻩ ﺍﻧﺪ‪ .‬ﺑﺎ ﺍﻳﻦ ﻫﻤﺎﻥ ﻛﺎﺭ ﺭﺍ ﻛﺮﺩﻩ ﺍﻧﺪ ﻛﻪ ﺑﺎ »ﺩﺍﺷﺘﻦ« ﻛﺮﺩﻩ ﺍﻧﺪ‪ .‬ﺑﺎﻳﻦ ﻣﻌﻨﻲ ﻛﻪ ﺩﺭ ﮔﺬﺷﺘﻪ‬ ‫ﭼﻨﺎﻧﻜﻪ »ﺑﻮﺩﻱ« ﺭﺍ ﻓﺮﺍﻣﻮﺵ ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ‪» ،‬ﻣﻴﺒﻮﺩ« ﺭﺍ ﻫﻢ ﻓﺮﺍﻣﻮﺵ ﻛﺮﺩﻩ ﺍﻧﺪ‪ ،‬ﻭ »ﺑﻮﺩ« ﺭﺍ ﺍﺯ ﻣﻌﻨﻲ ﺭﺍﺳﺖ ﺧﻮﺩ ﺑﻴﻜﺒﺎﺭ ﺑﻴﺮﻭﻥ‬ ‫ﺑﺮﺩﻩ ﺟﺰ ﺩﺭ ﻣﻌﻨﻲ ﺁﻥ ﺩﻭ ﻧﻤﻴﺂﻭﺭﻧﺪ‪ .‬ﺩﺭﺟﺎﻳﻴﻜﻪ ﻧﻴﺎﺯﻣﻨﺪ ﺑﻤﻌﻨﻲ ﺧﻮﺩ »ﺑﻮﺩ« )ﻣﻌﻨﻲ ﮔﺬﺷﺘﻪ ﺳﺎﺩﻩ( ﺑﺎﺷﻨﺪ ﺁﻧﺮﺍ ﺑﺎ ﻭﺍﮊﻩ »ﺷﺪ« ﻛﻪ ﺍﺯ‬ ‫ﻧﺎﭼﺎﺭﻱ ﭘﺪﻳﺪ ﺁﻭﺭﺩﻩ ﺍﻧﺪ ﺑﺎﺯ ﻧﻤﺎﻳﻨﺪ‪.‬‬ ‫ﺍﻳﻨﻬﺎ ﺩﺭ ﮔﺬﺷﺘﻪ ﺍﺳﺖ‪ .‬ﺍﻣﺎ ﺩﺭ ﺍﻛﻨﻮﻥ‪ ،‬ﭼﻮﻥ ﮔﻮﻧﻪ ﻫﺎﻱ ﺁﻧﺮﺍ ﺍﺯ ﺭﻳﺸﻪ ﺟﺪﺍﻱ ﺩﻳﮕﺮﻱ »ﻣﻴﺒﺎﺷﺪ« ﻭ »ﺑﺎﺷﺪ« ﻣﻴﺂﻭﺭﻧﺪ‬ ‫ﻧﺎﺑﺴﺎﻣﺎﻧﻲ ﺩﺭ ﺁﻧﺠﺎ ﻛﻤﺘﺮ ﺍﺳﺖ‪.‬‬ ‫ﺑﻬﺮﺣﺎﻝ ﻣﺎ ﺍﻳﻦ ﺭﻳﺸﻪ ﺭﺍ ﻧﻴﺰ ﺟﺰ ﺩﺭ ﻣﻌﻨﻲ ﺭﺍﺳﺖ ﺧﻮﺩ ﻧﺸﻨﺎﺧﺘﻪ ﻭ ﻣﻌﻨﻲ ﻫﻤﻴﺸﮕﻲ ﺭﺍ ﺍﺯ ﺁﻥ ﺩﻭﺭ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺍﻳﻢ ﻭ‬ ‫ﮔﻮﻧﻪ ﻫﺎﻱ ﺁﻧﺮﺍ ﺟﺰ ﺍﺯ ﺭﻭﻱ ﺳﺎﻣﺎﻥ ﺑﻜﺎﺭ ﻧﻤﻴﺒﺮﻳﻢ‪ ،‬ﻭ ﺩﺭ ﭘﺎﻳﻴﻦ ﺑﺮﺧﻲ ﮔﻮﻧﻪ ﻫﺎﻱ ﮔﺬﺷﺘﻪ ﺭﺍ ﻳﺎﺩ ﻣﻴﻜﻨﻴﻢ‪:‬‬ ‫ﮔﺬﺷﺘﻪ ﺳﺎﺩﻩ‪:‬‬

‫ﺍﻭ ﺭﺍ ﭘﺴﺮﻱ ﺯﺍﻳﻴﺪﻩ ﺷﺪ ﻭ ﺩﺍﺭﺍﻱ ﻓﺮﺯﻧﺪ ﺑﻮﺩ‪.‬‬

‫ﮔﺬﺷﺘﻪ ﻧﺎﺩﻳﺪﻩ‪:‬‬

‫ﺑﺎﻏﻲ ﺧﺮﻳﺪﻩ ﻭ ﺩﺍﺭﻧﺪﻩ ﺁﻥ ﺑﻮﺩﻩ ﻭﻟﻲ ﻫﻤﺎﻥ ﺭﻭﺯ ﻓﺮﻭﺧﺘﻪ‪.‬‬

‫ﮔﺬﺷﺘﻪ ﻫﻤﻴﺸﮕﻲ‪:‬‬

‫ﺟﻨﮕﻬﺎ ﻛﺮﺩﻱ ﻭ ﺍﻭ ﺭﺍ ﻓﻴﺮﻭﺯﻳﻬﺎ ﺑﻮﺩﻱ‪.‬‬

‫ﮔﺬﺷﺘﻪ ﻫﻤﺎﻧﺰﻣﺎﻧﻲ‪:‬‬

‫ﺟﻨﮓ ﻣﻴﻜﺮﺩ ﻭ ﻓﻴﺮﻭﺯ ﻣﻴﺒﻮﺩ‪.‬‬

‫ﮔﺬﺷﺘﻪ ﮔﺬﺷﺘﻪ‪:‬‬

‫ﺟﻨﮓ ﻛﺮﺩﻩ ﻭ ﻓﻴﺮﻭﺯ ﺑﻮﺩﻩ ﺑﻮﺩ‪.‬‬

‫ﮔﺬﺷﺘﻪ ﺁﻳﻨﺪﮔﻲ‪:‬‬

‫ﺩﺭ ﺁﻧﺮﻭﺯ ﻛﻪ ﺟﻨﮓ ﺧﻮﺍﺳﺘﻲ ﺑﻮﺩ ﻣﻦ ﺑﺎ ﻭﻱ ﺑﻮﺩﻡ‪.‬‬

‫ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ ﻳﻜﻲ ﺍﺯ ﺁﻛﻬﺎﻱ ﻓﺎﺭﺳﻲ ﺍﻳﻦ ﻣﻴﺒﻮﺩ ﻛﻪ ﺑﺴﻴﺎﺭﻱ‪ ،‬ﺑﻠﻜﻪ ﺑﻴﺸﺘﺮﻱ ﺍﺯ ﻣﻌﻨﻴﻬﺎﻱ ﻧﺰﺩﻳﻚ ﻫﻢ‪ ،‬ﺩﺭ ﻫﻢ ﺁﻣﻴﺨﺘﻪ ﻭ‬ ‫ﺍﺯ ﺍﻳﻦ ﺭﺍﻩ ﻧﺎﺑﺴﺎﻣﺎﻧﻲ ﻭ ﺩﺭﻣﺎﻧﺪﮔﻲ ﺑﺴﻴﺎﺭﻱ ﺩﺭ ﺯﺑﺎﻥ ﭘﺪﻳﺪ ﺁﻣﺪﻩ ﺑﻮﺩ‪ .‬ﺍﻳﻦ ﻧﻴﺰ ﻳﻜﻲ ﺍﺯ ﺁﻛﻬﺎﻱ ﺑﺰﺭﮒ ﻓﺎﺭﺳﻲ ﺑﺸﻤﺎﺭ ﻣﻴﺮﻓﺖ‪.‬‬ ‫ﻧﺘﻴﺠﻪ ﺍﻳﻦ ﺁﻙ ﺁﻥ ﺷﺪﻩ ﺑﻮﺩ ﻛﻪ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻣﻌﻨﻴﻬﺎ ﻛﻪ ﻧﻴﺎﺯ ﺑﺂﻧﻬﺎ ﻫﺴﺖ‪ ،‬ﻭﺍﮊﻩ ﻧﻤﻴﺪﺍﺷﺖ‪ .‬ﻭ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻣﻌﻨﻴﻬﺎ ﻫﺮﻳﻜﻲ‬ ‫ﭼﻨﺪ ﻭﺍﮊﻩ ﻣﻴﺪﺍﺷﺖ‪.‬‬ ‫ﻣﺎ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﻧﻴﺰ ﺑﭽﺎﺭﻩ ﺟﻮﻳﻲ ﭘﺮﺩﺍﺧﺘﻪ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺁﻥ ﻣﻌﻨﻴﻬﺎ ﺭﺍ ﺑﺠﺎﻱ ﺧﻮﺩ ﺑﺎﺯﮔﺮﺩﺍﻧﻴﺪﻩ ﺍﻳﻢ‪ ،‬ﺑﺎﺯﻣﺎﻧﺪﻩ ﺭﺍ ﻧﻴﺰ ﺧﻮﺍﻫﻴﻢ‬ ‫ﮔﺮﺩﺍﻧﻴﺪ‪ .‬ﺍﻳﻨﻚ ﺩﺭ ﺍﻳﻦ ﮔﻔﺘﺎﺭ ﻳﻜﺮﺷﺘﻪ ﺍﺯ ﺁﻧﮕﻮﻧﻪ ﻭﺍﮊﻩ ﻫﺎ ﺭﺍ ﻳﺎﺩ ﻛﺮﺩﻩ ﻣﻌﻨﻴﻬﺎﻱ ﻫﺮﻳﻜﻲ ﺭﺍ ﺑﺎﺯ ﻣﻴﻨﻤﺎﻳﻴﻢ‪:‬‬ ‫ﻧﻮﺷﺘﻦ ﻭ ﻧﮕﺎﺷﺘﻦ‪ :‬ﺩﺭ ﻓﺎﺭﺳﻲ ﺍﻳﻦ ﺩﻭ ﺭﺍ ﺑﻴﻚ ﻣﻌﻨﻲ ﻣﻴﺂﻭﺭﺩﻧﺪ‪ ،‬ﻭﻟﻲ »ﻧﮕﺎﺷﺘﻦ« ﺑﻤﻌﻨﻲ ﻧﻘﺎﺷﻲ ﻛﺮﺩﻧﺴﺖ )ﭼﻨﺎﻧﻜﻪ‬ ‫ﻧﮕﺎﺭ ﻫﻨﻮﺯ ﺑﻤﻌﻨﻲ ﻧﻘﺶ ﻣﻴﺂﻳﺪ(‪ ،‬ﻭ ﻣﺎ ﻫﻢ ﺁﻧﺮﺍ ﺟﺰ ﺩﺭ ﺍﻳﻦ ﻣﻌﻨﻲ ﺑﻜﺎﺭ ﻧﻤﻴﺒﺮﻳﻢ‪» :‬ﻧﺎﻣﻪ ﺍﻱ ﻧﻮﺷﺖ«‪» ،‬ﺭﻭﻳﻪ ﺩﻳﻮﻱ ﻧﮕﺎﺷﺖ«‪.‬‬ ‫ﺁﻣﺮﺯﻳﺪﻥ ﻭ ﺑﺨﺸﻴﺪﻥ‪» :‬ﺑﺨﺸﻴﺪﻥ« ﺑﻤﻌﻨﻲ ﻗﺴﻤﺖ ﻛﺮﺩﻧﺴﺖ‪ .‬ﻭﻟﻲ ﺩﺭ ﻓﺎﺭﺳﻲ ﺁﻧﺮﺍ ﺑﻤﻌﻨﻲ ﺁﻣﺮﺯﻳﺪﻥ ﺷﻨﺎﺧﺘﻪ ﮔﺎﻫﻲ ﻧﻴﺰ‬ ‫ﺑﻤﻌﻨﻲ ﺩﺍﺩﻥ ﻣﻴﺂﻭﺭﺩﻧﺪ‪ .‬ﻭﻟﻲ ﻣﺎ ﺁﻧﺮﺍ ﺟﺰ ﺩﺭ ﻣﻌﻨﻲ ﺭﺍﺳﺖ ﺧﻮﺩ ﺑﻜﺎﺭ ﻧﻤﻴﺒﺮﻳﻢ‪» :‬ﺑﺎ ﺷﻤﺎ ﺑﺪﻱ ﻛﺮﺩﻡ ﻣﺮﺍ ﺑﻴﺎﻣﺮﺯﻳﺪ«‪» ،‬ﺑﻪ ﺑﻴﭽﻴﺰﺍﻥ‬ ‫ﭘﻮﻟﻬﺎ ﺑﺨﺸﻴﺪ«‪.‬‬ ‫ﺗﻮﺍﻧﺴﺘﻦ ﻭ ﻳﺎﺭﺳﺘﻦ‪ :‬ﺍﻳﻦ ﺩﻭ ﺭﺍ ﻧﻴﺰ ﺩﺭ ﻫﻢ ﺁﻣﻴﺨﺘﻪ ﺑﻮﺩﻧﺪ‪ .‬ﺩﺭ ﺣﺎﻟﻴﻜﻪ »ﺗﻮﺍﻧﺴﺘﻦ« ﻧﻴﺮﻭﻱ ﺗﻨﻲ ﺑﺮﺍﻱ ﻳﻚ ﻛﺎﺭﻱ ﺩﺍﺷﺘﻦ‪،‬‬ ‫ﻭ »ﻳﺎﺭﺳﺘﻦ« ﺩﻟﻴﺮﻱ ﺑﺮﺍﻱ ﻛﺎﺭﻱ ﭘﻴﺪﺍ ﻛﺮﺩﻥ ﺍﺳﺖ‪» :‬ﺍﻭ ﻛﻢ ﺯﻭﺭ ﺍﺳﺖ ﻭ ﻧﺘﻮﺍﻧﺪ ﺍﻳﻦ ﺑﺎﺭ ﺭﺍ ﺑﺮﺩﺍﺭﺩ«‪» ،‬ﺍﻭ ﺗﺮﺳﺎﺳﺖ ﻭ ﻧﻴﺎﺭﺩ ﺑﻜﺴﻲ‬ ‫ﺳﺨﻨﻲ ﮔﻮﻳﺪ«‪.‬‬ ‫ﺁﺭﺍﺳﺘﻦ ﻭ ﭘﻴﺮﺍﺳﺘﻦ‪ :‬ﺍﻳﻦ ﺩﻭ ﺩﺭ ﻫﻢ ﺷﺪﻩ ﺑﻮﺩ‪» .‬ﺁﺭﺍﺳﺘﻦ« ﭼﻴﺰﻱ ﺭﺍ ﺭﺍﺳﺖ ﮔﺮﺩﺍﻧﻴﺪﻥ ﻭ ﺧﻮﺑﻴﻬﺎﻳﻲ ﺑﺂﻥ ﺍﻓﺰﻭﺩﻥ ﺍﺳﺖ‬ ‫ﻭ »ﭘﻴﺮﺍﺳﺘﻦ« ﭼﻴﺰﻱ ﺭﺍ ﭘﺎﻙ ﮔﺮﺩﺍﻧﻴﺪﻥ ﻭ ﺁﻟﻮﺩﮔﻴﻬﺎ ﺍﺯ ﺁﻥ ﺩﻭﺭ ﮔﺮﺩﺍﻧﻴﺪﻥ ﻣﻴﺒﺎﺷﺪ‪» :‬ﺳﭙﺎﻩ ﺭﺩﻩ ﺁﺭﺍﺳﺖ«‪» ،‬ﻋﺮﻭﺱ ﺭﺍ ﺁﺭﺍﺳﺘﻨﺪ«‪،‬‬ ‫»ﻛﺸﺘﺰﺍﺭ ﺭﺍ ﺍﺯ ﮔﻴﺎﻫﻬﺎﻱ ﻫﺮﺯﻩ ﭘﻴﺮﺍﺳﺖ«‪.‬‬ ‫ﺗﻮﺍﻥ ﮔﻔﺖ‪» :‬ﺧﺎﻧﻪ ﺭﺍ ﭘﻴﺮﺍﺳﺖ ﻭ ﺁﺭﺍﺳﺖ«‪ ،‬ﻭﻟﻲ ﻣﻌﻨﺎﻳﺶ ﭼﻨﻴﻦ ﺑﺎﻳﺪ ﺑﻮﺩ‪» :‬ﺧﺎﻧﻪ ﺭﺍ ﺍﺯ ﺧﺎﻙ ﻭﺧﺎﺷﺎﻙ ﭘﺎﻙ ﮔﺮﺩﺍﻧﻴﺪ ﻭ‬ ‫ﺧﻮﺑﻴﻬﺎﻳﻲ ﺍﺯ ﭼﻴﺪﻥ ﮔﻞ ﻭ ﻧﻬﺎﺩﻥ ﺁﻳﻴﻨﻪ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﺑﺂﻥ ﺍﻓﺰﻭﺩ«‪.‬‬ ‫ﮔﻔﺘﻦ ﻭ ﻓﺮﻣﻮﺩﻥ‪ :‬ﻓﺮﻣﻮﺩﻥ ﺭﺍ ﺩﺭ ﻣﻌﻨﻲ ﮔﻔﺘﻦ ﺑﻜﺎﺭ ﻣﻴﺒﺮﺩﻧﺪ‪ .‬ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺁﻥ ﺑﻤﻌﻨﻲ ﺍﻣﺮ ﻛﺮﺩﻥ ﺍﺳﺖ ﻭ ﻣﺎ ﺟﺰ ﺩﺭ ﺍﻳﻦ‬ ‫ﻣﻌﻨﻲ ﺑﻜﺎﺭ ﻧﻤﻴﺒﺮﻳﻢ‪» :‬ﺑﻪ ﺍﻭ ﮔﻔﺖ‪ :‬ﺑﻴﺎ ﺑﺎ ﻫﻢ ﺑﮕﺮﺩﺵ ﺭﻭﻳﻢ«‪» ،‬ﺑﻪ ﺍﻭ ﻓﺮﻣﻮﺩ ﺑﺮﻭ ﺩﺭ ﺟﺎﻱ ﺧﻮﺩ ﻧﺸﻴﻦ«‪.‬‬ ‫ﺷﺎﻳﺴﺘﻦ ﻭ ﺳﺰﻳﺪﻥ ﻭ ﺯﻳﺒﻴﺪﻥ‪ :‬ﺍﻳﻦ ﺳﻪ ﺭﺍ ﻧﻴﺰ ﺩﺭ ﻫﻢ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺑﻮﺩﻧﺪ‪» .‬ﺷﺎﻳﺴﺘﻦ« ﻛﺴﻲ ﺍﺯ ﺭﻭﻱ ﻓﻬﻢ ﻭ ﺧﺮﺩ ﻭ‬ ‫ﻧﻴﻜﺨﻮﻳﻲ ﻭ ﻛﺎﺭﺩﺍﻧﻲ ﺩﺭ ﺧﻮﺭﺩ ﺟﺎﻳﮕﺎﻫﻲ‪ ،‬ﻭ ﻳﺎ ﻛﺎﺭﻱ ﺩﺭ ﺧﻮﺭﺩ ﻛﺴﻲ ﺑﻮﺩﻧﺴﺖ‪» .‬ﺳﺰﻳﺪﻥ« ﭘﺎﺩﺍﺵ ﻳﺎ ﻛﻴﻔﺮﻱ ﻳﺎ ﻛﺎﺭ‬

‫ﺯﺑﺎﻥ ﭘﺎﻙ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺩﻳﮕﺮﻱ‪ ،‬ﺍﺯ ﺭﻭﻱ ﻗﺎﻧﻮﻥ ﻭﺁﻳﻴﻦ ﺑﻜﺴﻲ ﺳﺘﻮﺩﻩ ﺑﻮﺩﻥ ﻣﻴﺒﺎﺷﺪ‪» .‬ﺯﻳﺒﻴﺪﻥ« ﺩﺭ ﺭﺧﺖ ﻭ ﻛﻼﻩ ﻭ ﺍﻳﻨﮕﻮﻧﻪ ﭼﻴﺰﻫﺎﻱ ﺳﺘﺮﺳﺎﺳﺖ‪» :‬ﻣﺮﺩ‬ ‫ﺩﺍﻧﺎﻳﻴﺴﺖ ﻭ ﺑﻪ ﭘﻴﺸﻮﺍﻳﻲ ﺷﺎﻳﺪ« )ﺷﺎﻳﻨﺪﻩ ﺍﺳﺖ(‪» ،‬ﺯﻣﻴﻦ ﺭﺍ ﻫﺮﻛﻪ ﻛﺎﺷﺘﻪ ﺳﺰﻧﺪﻩ ﺍﻭﺳﺖ ﻛﻪ ﺑﺎﺭﺵ ﺑﺮﺩﺍﺭﺩ«‪» ،‬ﺍﻳﻦ ﺩﺭﺧﺖ ﻭ ﻛﻼﻩ‬ ‫ﺑﺸﻤﺎ ﻧﺰﻳﺒﺪ«‪.‬‬ ‫ﺳﺘﺎﻧﺪﻥ ﻭ ﮔﺮﻓﺘﻦ‪ :‬ﮔﺮﻓﺘﻦ ﺭﺍ ﺩﺭ ﺑﺴﻴﺎﺭﻱ ﺟﺎﻫﺎ ﺑﻤﻌﻨﻲ ﺳﺘﺎﻧﺪﻥ ﺑﻜﺎﺭ ﻣﻴﺒﺮﺩﻧﺪ‪ .‬ﺩﺭ ﺟﺎﻳﻴﻜﻪ ﻣﻌﻨﻲ ﺁﻥ ﺟﺪﺍﺳﺖ‪.‬‬ ‫»ﮔﺮﻓﺘﻦ« ﺁﻧﺴﺖ ﻛﻪ ﭼﻴﺰﻱ ﺭﺍ ﺑﺎ ﺯﻭﺭ ﺑﭽﻨﮓ ﺁﻭﺭﺩ ﻭ ﺑﺪﺍﺭﺩ‪ ،‬ﻭﻟﻲ ﺩﺭ ﺳﺘﺎﻧﺪﻥ ﺯﻭﺭ ﻧﺒﺎﻳﺪ ﺑﻮﺩ‪» :‬ﻣﻴﮕﺮﻳﺨﺖ ﺍﻭ ﺭﺍ ﮔﺮﻓﺘﻢ«‪،‬‬ ‫»ﻛﺘﺎﺏ ﺍﺯﻭ ﺳﺘﺎﻧﺪﻡ«‪.‬‬ ‫ﺍﮔﺮ ﺑﮕﻮﻳﻴﻢ‪» :‬ﭘﻮﻝ ﺍﺯﻭ ﮔﺮﻓﺘﻢ« ﻣﻌﻨﺎﻳﺶ ﺁﻧﺴﺖ ﻛﻪ ﺑﺎ ﺯﻭﺭ ﺍﺯ ﺩﺳﺘﺶ ﺩﺭ ﺁﻭﺭﺩﻩ ﺍﻳﻢ‪ ،‬ﻭ ﺍﮔﺮ ﺑﮕﻮﻳﻴﻢ‪» :‬ﭘﻮﻝ ﺍﺯﻭ ﺳﺘﺎﻧﺪﻡ«‬ ‫ﻣﻌﻨﺎﻳﺶ ﺍﻳﻨﺴﺖ ﻛﻪ ﺧﻮﺩﺵ ﺩﺍﺩﻩ‪.‬‬ ‫ﺟﻨﮓ ﻭ ﺭﺯﻡ ﻭ ﻧﺒﺮﺩ ﻭ ﭘﻴﻜﺎﺭ ﻭ ﺳﺘﻴﺰ‪ :‬ﺍﻳﻦ ﭘﻨﺞ ﻭﺍﮊﻩ ﺭﺍ ﻧﻴﺰ ﺩﺭ ﻫﻢ ﺁﻣﻴﺨﺘﻪ ﻫﻤﻪ ﺭﺍ ﺩﺭ ﻣﻌﻨﻲ ﺟﻨﮓ ﺑﻜﺎﺭ ﻣﻴﺒﺮﺩﻧﺪ‪.‬‬ ‫ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﻫﺮﻛﺪﺍﻡ ﺑﻤﻌﻨﻲ ﺩﻳﮕﺮﻱ ﻣﻴﺒﺎﺷﺪ‪» .‬ﺟﻨﮓ« ﺑﻬﻤﺎﻥ ﻣﻌﻨﻲ ﺷﻨﺎﺧﺘﻪ ﺧﻮﺩﺵ ﺍﺳﺖ ﻛﻪ ﺩﻭ ﮔﺮﻭﻩ ﻳﺎ ﺩﻭ ﺗﻦ ﺩﺭ ﺑﺮﺍﺑﺮ ﻫﻢ‬ ‫ﺍﻳﺴﺘﻨﺪ ﻭ ﺑﺎ ﺟﻨﮕﺎﭼﻬﺎ ﺑﻜﺸﺘﻦ ﻳﻜﺪﻳﮕﺮ ﻛﻮﺷﻨﺪ‪» .‬ﺭﺯﻡ« ﺗﺎﺧﺘﻦ ﻳﻚ ﺳﻮ ﺑﻪ ﺩﻳﮕﺮﻳﺴﺖ )ﺣﻤﻠﻪ(‪» .‬ﻧﺒﺮﺩ« ﺩﺷﻤﻨﻴﺴﺖ ﻛﻪ ﺩﻭ ﺩﺳﺘﻪ‬ ‫ﻳﺎ ﺩﻭ ﺗﻦ ﺑﺎ ﻫﻢ ﻛﻨﻨﺪ ﻭ ﺍﺯ ﺭﺍﻫﻬﺎﻱ ﮔﻮﻧﺎﮔﻮﻥ ﺑﺰﻳﺎﻥ ﻫﻤﺪﻳﮕﺮ ﻛﻮﺷﻨﺪ‪» .‬ﭘﻴﻜﺎﺭ« ﻣﻌﻨﺎﻱ ﺭﻭﺷﻨﻲ ﻧﻤﻴﺪﺍﺷﺖ ﻭ ﻣﺎ ﺁﻧﺮﺍ ﺩﺭ ﻣﻌﻨﻲ ﺯﺩ‬ ‫ﻭ ﺧﻮﺭﺩ ﻳﺎ ﮔﻔﺘﮕﻮﻱ ﺩﺷﻤﻨﺎﻧﻪ ﺩﻭ ﺗﻦ ﺑﺎ ﻳﻜﺪﻳﮕﺮ )ﺑﻲ ﺟﻨﮕﺎﭺ( ﻣﻴﺂﻭﺭﻳﻢ‪» .‬ﺳﺘﻴﺰ« ﺑﻤﻌﻨﻲ ﻟﺠﺒﺎﺯﻱ ﻣﻴﺒﺎﺷﺪ ﻭ ﺍﺯ ﻣﻌﻨﻲ ﺟﻨﮓ‬ ‫ﺑﺴﻴﺎﺭ ﺟﺪﺍﺳﺖ‪.‬‬ ‫ﻫﻢ ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﻛﻪ ﻣﺎ ﺍﻳﻨﻬﺎ ﺭﺍ ﺑﺮﻭﻳﻪ ﻛﺎﺭﻭﺍﮊﻩ ﺍﻧﺪﺍﺧﺘﻪ‪ :‬ﺟﻨﮕﻴﺪﻥ‪ ،‬ﺭﺯﻣﻴﺪﻥ‪ ،‬ﻧﺒﺮﺩﻳﺪﻥ‪ ،‬ﭘﻴﻜﺎﺭﻳﺪﻥ‪ ،‬ﺳﺘﻴﺰﻳﺪﻥ ﻣﻴﺂﻭﺭﻳﻢ ﻭ‬ ‫ﺟﺪﺍ ﺷﺪﻩ ﻫﺎ ﻧﻴﺰ ﺍﺯ ﺁﻧﻬﺎ ﻣﻴﮕﻴﺮﻳﻢ‪.‬‬ ‫ﺗﺮﺳﻴﺪﻥ ﻭ ﻫﺮﺍﺳﻴﺪﻥ ﻭ ﺑﻴﻢ ﺩﺍﺷﺘﻦ‪ :‬ﺍﻳﻦ ﺳﻪ ﺭﺍ ﻧﻴﺰ ﺑﻬﻢ ﺁﻣﻴﺨﺘﻪ ﺑﻮﺩﻧﺪ‪ .‬ﻭﻟﻲ »ﺗﺮﺱ« ﺑﻬﻤﺎﻥ ﻣﻌﻨﻲ ﺷﻨﺎﺧﺘﻪ ﺧﻮﺩ‬ ‫ﻣﻴﺒﺎﺷﺪ‪» .‬ﻫﺮﺍﺱ« ﺗﺮﺱ ﺳﺨﺘﻴﺴﺖ ﻛﻪ ﻧﺸﺎﻧﻪ ﺁﻥ ﺩﺭ ﭼﻬﺮﻩ ﻭ ﺍﻧﺪﺍﻣﻬﺎﻱ ﺩﻳﮕﺮ ﻧﻤﺎﻳﺎﻥ ﺑﺎﺷﺪ‪» .‬ﺑﻴﻢ« ﺗﺮﺱ ﺍﺯ ﮔﻤﺎﻥ ﺯﻳﺎﻥ ﻳﺎ ﮔﺰﻧﺪ‬ ‫ﺍﺳﺖ ﻭ ﺍﺯ ﺍﻳﻨﺮﻭ ﺁﻧﺮﺍ ﺩﺭ ﺑﺮﺍﺑﺮ ﺍﻣﻴﺪ ﺁﻭﺭﻧﺪ‪» :‬ﺳﮓ ﺭﺍ ﺩﻳﺪ ﻭ ﺗﺮﺳﻴﺪ«‪» ،‬ﺍﺯ ﺁﻭﺍﻱ ﺗﻔﻨﮓ ﻫﺮﺍﺳﻴﺪ ﻭ ﺗﻨﺶ ﺑﻠﺮﺯﻩ ﺍﻓﺘﺎﺩ«‪» ،‬ﺑﻴﻢ ﺩﺍﺷﺖ‬ ‫ﻛﻪ ﺩﺯﺩ ﺑﺨﺎﻧﻪ ﺍﺵ ﺑﻴﺎﻳﺪ«‪.‬‬ ‫ﺷﻨﻴﺪﻥ ﻭ ﻧﻴﻮﺷﻴﺪﻥ‪ :‬ﻧﻴﻮﺷﻴﺪﻥ ﺟﺰ ﺩﺭ ﻛﺘﺎﺑﻬﺎ ﻭ ﺷﻌﺮﻫﺎ ﻧﻴﺴﺖ ﻭ ﺑﻬﺮﺣﺎﻝ ﺁﻧﺮﺍ ﺑﺎ »ﺷﻨﻴﺪﻥ« ﺑﻴﻚ ﻣﻌﻨﻲ ﻣﻴﺸﻤﺎﺭﺩﻧﺪ‪ .‬ﻭﻟﻲ‬ ‫ﻣﺎ ﺟﺪﺍﻳﻲ ﻣﻴﺎﻧﻪ ﺁﻧﻬﺎ ﻣﻴﮕﺰﺍﺭﻳﻢ‪» .‬ﺷﻨﻴﺪﻥ« ﺑﻤﻌﻨﻲ ﺷﻨﺎﺧﺘﻪ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ‪» .‬ﻧﻴﻮﺷﻴﺪﻥ« ﺑﻤﻌﻨﻲ ﮔﻮﺵ ﺩﺍﺩﻧﺴﺖ‪:‬‬ ‫»ﺁﻭﺍﺯ ﻣﺮﺍ ﻣﻴﺸﻨﻮﻱ؟«‪» ،‬ﭘﻨﺪ ﻣﺮﺍ ﺑﻨﻴﻮﺵ«‪.‬‬ ‫ﺷﺮﻡ ﻭ ﺁﺯﺭﻡ‪» :‬ﺁﺯﺭﻡ« ﺍﺯ ﻭﺍﮊﻩ ﻫﺎﻳﻴﺴﺖ ﻛﻪ ﻣﻌﻨﻲ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﺩﺍﺩﻩ ﺑﻮﺩ‪ ،‬ﻭ ﺁﻧﺮﺍ ﺟﺰ ﺩﺭ ﭘﻲ »ﺷﺮﻡ« ﻭ ﺑﻤﻌﻨﻲ ﺁﻥ‬ ‫ﻧﻤﻴﺂﻭﺭﺩﻧﺪ‪ .‬ﻭﻟﻲ »ﺁﺯﺭﻡ« ﺁﻧﺴﺖ ﻛﻪ ﻛﺴﻲ ﺑﻪ ﻧﻴﻜﻲ ﻭ ﺁﺭﺍﺳﺘﮕﻲ ﺧﻮﺩ ﺩﻟﺒﺴﺘﮕﻲ ﻧﻤﺎﻳﺪ ﻭ ﺩﺭ ﺑﻨﺪ ﻧﺎﻡ ﻧﻴﻚ ﺑﺎﺷﺪ‪ .‬ﻭ ﻣﺎ ﻫﻢ ﺩﺭ‬ ‫ﺍﻳﻦ ﻣﻌﻨﻲ ﺑﻜﺎﺭ ﺑﺮﺩﻳﻢ‪ .‬ﻳﻚ ﻧﻜﺘﻪ ﺩﻳﮕﺮ ﺁﻧﺴﺖ ﻛﻪ ﺍﺯ »ﺷﺮﻡ« ﻭﺍﮊﻩ »ﺷﺮﻣﻨﺪﻩ« ﺭﺍ ﺁﻭﺭﺩﻩ ﺟﺪﺍ ﺷﺪﻩ ﺩﻳﮕﺮﻱ ﻧﻤﻴﺂﻭﺭﺩﻧﺪ‪ .‬ﻟﻴﻜﻦ ﺩﺭ‬ ‫ﺯﺑﺎﻥ ﭘﺎﻙ ﻫﻤﻪ ﺟﺪﺍ ﺷﺪﻩ ﻫﺎ ﺭﺍ ﺍﺯ ﺁﻥ ﺗﻮﺍﻥ ﺁﻭﺭﺩ‪» :‬ﭼﻨﺎﻥ ﻛﺎﺭﻱ ﻛﺮﺩﻱ ﻭ ﻧﺸﺮﻣﻴﺪﻱ؟!«‪» ،‬ﻣﺮﺩ ﺑﺎ ﺁﺯﺭﻣﻴﺴﺖ ﻭ ﺑﻜﺴﻲ ﺁﺯﺍﺭ‬ ‫ﻧﺮﺳﺎﻧﺪ«‪.‬‬

‫ﺯﺑﺎﻥ ﭘﺎﻙ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺧﻮﺍﻧﺪﻥ ﻭ ﺳﺮﻭﺩﻥ‪» :‬ﺳﺮﻭﺩﻥ« ﻣﻌﻨﻲ ﺭﻭﺷﻨﻲ ﻧﻤﻴﺪﺍﺷﺖ ﻭ ﮔﺎﻫﻲ ﻧﻴﺰ ﺑﻤﻌﻨﻲ ﺧﻮﺍﻧﺪﻥ ﺁﻭﺭﺩﻩ ﻣﻴﺸﺪ‪ .‬ﻭﻟﻲ »ﺧﻮﺍﻧﺪﻥ«‬ ‫ﺑﻬﻤﺎﻥ ﻣﻌﻨﻲ ﺷﻨﺎﺧﺘﻪ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ )ﺧﻮﺍﻧﺪﻥ ﻛﺘﺎﺏ‪ ،‬ﺧﻮﺍﻧﺪﻥ ﻧﺎﻣﻪ(‪» .‬ﺳﺮﻭﺩﻥ« ﺧﻮﺍﻧﺪﻥ ﺑﺎ ﺁﻭﺍﺯﺳﺖ‪» :‬ﻛﺘﺎﺑﻲ ﺑﺮﺩﺍﺷﺖ ﻭ ﺧﻮﺍﻧﺪ«‪،‬‬ ‫»ﺑﺮﺧﺎﺳﺖ ﻭ ﺑﺎ ﺁﻭﺍﺯ ﺧﻮﺵ ﺷﻌﺮﻫﺎﻳﻲ ﺳﺮﻭﺩ«‪.‬‬ ‫ﭘﻨﺪ ﻭ ﺍﻧﺪﺭﺯ‪ :‬ﺍﻳﻦ ﺩﻭ ﺭﺍ ﺑﻬﻢ ﺁﻣﻴﺨﺘﻪ ﺟﺪﺍﻳﻲ ﺩﺭ ﻣﻴﺎﻧﻪ ﻧﻤﻴﮕﺰﺍﺭﺩﻧﺪ‪ .‬ﻭﻟﻲ »ﭘﻨﺪ« ﺑﻬﻤﺎﻥ ﻣﻌﻨﻲ ﺷﻨﺎﺧﺘﻪ ﺧﻮﺩﺵ ﺍﺳﺖ ﻭ ﺍﺯ‬ ‫ﺁﻥ ﺟﺪﺍ ﺷﺪﻩ ﻫﺎ ﺗﻮﺍﻥ ﺁﻭﺭﺩ‪» .‬ﺍﻧﺪﺭﺯ« ﺁﻥ ﺟﻤﻠﻪ ﻫﺎﻱ ﭘﻨﺪﺁﻣﻴﺰ ﺍﺳﺖ ﻛﻪ ﻛﺴﻲ ﺑﮕﻮﻳﺪ‪» :‬ﺗﻮ ﭘﺪﺭ ﻣﻦ ﻭ ﺗﻮﺍﻧﻲ ﺑﻪ ﻣﻦ ﭘﻨﺪﻳﺪ«‪،‬‬ ‫»ﺍﻧﺪﺭﺯﻫﺎﻱ ﺗﺮﺍ ﻓﺮﺍﻣﻮﺵ ﻧﻜﺮﺩﻩ ﺍﻡ«‪.‬‬ ‫ﮔﻴﺘﻲ ﻭ ﺟﻬﺎﻥ‪ :‬ﻣﻴﺎﻧﻪ ﺍﻳﻦ ﺩﻭ ﺟﺪﺍﻳﻲ ﮔﺰﺍﺭﺩﻩ ﻧﻤﻴﺸﺪ ﻭﻟﻲ »ﮔﻴﺘﻲ« ﺯﻣﻴﻦ ﻭ ﺁﻓﺘﺎﺏ ﻭ ﻛﺮﻩ ﻫﺎﻱ ﺩﻳﮕﺮ ﺍﺳﺖ ﺑﻲ‬ ‫ﺯﻧﺪﮔﻲ‪ ،‬ﻭ »ﺟﻬﺎﻥ« ﻫﻤﺎﻧﻬﺎﺳﺖ ﺑﺎ ﺯﻧﺪﮔﻲ ﻭ ﺯﻧﺪﮔﺎﻥ‪» :‬ﻫﺰﺍﺭﻩ ﻫﺎ ﮔﻴﺘﻲ ﻣﻴﺒﻮﺩ ﻭ ﻧﺸﺎﻧﻲ ﺍﺯ ﺯﻧﺪﮔﺎﻧﻲ ﺩﺭ ﺁﻥ ﻧﻤﻴﺒﻮﺩ«‪» ،‬ﻛﺎﺭ ﺟﻬﺎﻥ‬ ‫ﺑﺎ ﺍﻳﻦ ﺭﺍﻫﻲ ﻛﻪ ﭘﻴﺶ ﮔﺮﻓﺘﻪ ﺑﻜﺠﺎ ﺧﻮﺍﻫﺪ ﺭﺳﻴﺪ؟!«‪.‬‬ ‫ﺧﻴﻢ ﻭ ﺧﻮﻱ‪» :‬ﺧﻴﻢ« ﻛﻤﺘﺮ ﺁﻭﺭﺩﻩ ﺷﺪﻱ ﻭ ﺟﺪﺍﻳﻲ ﺩﺭ ﻣﻴﺎﻧﻪ ﺍﻳﻦ ﺩﻭ ﮔﺰﺍﺭﺩﻩ ﻧﺸﺪﻱ‪» .‬ﺧﻴﻢ« ﺁﻥ ﭼﻴﺰﻫﺎﻳﻴﺴﺖ ﻛﻪ‬ ‫ﺁﺩﻣﻲ ﺍﺯ ﮔﻮﻫﺮ ﺧﻮﺩ ﺩﺍﺭﺩ‪ .‬ﻫﻤﭽﻮﻥ ﺧﺸﻢ ﻭ ﺁﺯ ﻭ ﺭﺷﻚ ﻭ ﺳﺮﻛﺸﻲ ﻭ ﺳﺘﻤﮕﺮﻱ ﻭ ﻧﻴﻜﺨﻮﺍﻫﻲ ﻭ ﺁﻣﻴﻎ ﭘﮋﻭﻫﻲ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ‪.‬‬ ‫»ﺧﻮﻱ« ﺁﻥ ﭼﻴﺰﻫﺎﻳﻴﺴﺖ ﻛﻪ ﻛﺴﻲ ﺳﭙﺲ ﻳﺎﺩ ﮔﻴﺮﺩ ﻭ ﺑﭙﺬﻳﺮﺩ‪» :‬ﺧﺸﻢ ﻭ ﺁﺯ ﻭ ﺭﺷﻚ ﺍﺯ ﺧﻴﻤﻬﺎﻱ ﺁﺩﻣﻴﺴﺖ ﻭ ﺩﺭ ﻫﺮﻛﺲ‬ ‫ﻫﺴﺖ«‪» ،‬ﺑﺎ ﺍﻭ ﻣﻴﺰﻳﺴﺖ ﻭ ﺧﻮﻳﻬﺎﻱ ﺑﺪ ﺍﻭ ﺭﺍ ﻳﺎﺩ ﮔﺮﻓﺘﻪ ﺍﺳﺖ«‪.‬‬ ‫ﻧﺰﺩ ﻭ ﭘﻴﺶ‪ :‬ﺍﻳﻦ ﺩﻭ ﺭﺍ ﻧﻴﺰ ﺩﺭ ﻫﻢ ﻣﻴﺂﻣﻴﺨﺘﻨﺪ‪» .‬ﻧﺰﺩ« ﻧﺰﺩﻳﻜﻲ ﻛﺴﻴﺴﺖ‪» .‬ﭘﻴﺶ« ﺟﻠﻮ ﺍﻭﺳﺖ‪» :‬ﺑﻨﺰﺩ ﻣﻦ ﺁﻣﺪﻩ ﺑﻮﺩ ﻭ ﺑﺎ‬ ‫ﻫﻢ ﻣﻴﺒﻮﺩﻳﻢ«‪» ،‬ﺩﺭ ﭘﻴﺶ ﺍﻭ ﻧﺸﺴﺖ ﻭ ﺑﺴﺨﻦ ﭘﺮﺩﺍﺧﺖ«‪.‬‬ ‫ﺑﺎﻙ ﻭ ﭘﺮﻭﺍ‪ :‬ﺑﺮﺍﻱ ﺍﻳﻦ ﺩﻭ ﻭﺍﮊﻩ ﻣﻌﻨﻲ ﺭﻭﺷﻨﻲ ﻧﺸﻨﺎﺧﺘﻪ ﺩﺭ ﺑﻜﺎﺭ ﺑﺮﺩﻥ ﺑﻬﻢ ﻣﻴﺂﻣﻴﺨﺘﻨﺪ‪» .‬ﺑﺎﻙ« ﺩﺭ ﻳﻚ ﻛﺎﺭﻱ ﺯﻳﺎﻧﻬﺎﻱ‬ ‫ﮔﻤﺎﻧﻲ ﺁﻧﺮﺍ ﺑﺪﻳﺪﻩ ﮔﺮﻓﺘﻦ ﺍﺳﺖ‪» .‬ﭘﺮﻭﺍ« ﺍﻧﺪﻳﺸﻪ ﻛﺴﻲ ﻳﺎ ﭼﻴﺰﻱ ﺭﺍ ﺩﺍﺷﺘﻦ ﻭ ﻧﻴﻜﻲ ﺑﺮﺍﻱ ﺍﻭ ﺧﻮﺍﺳﺘﻦ ﻣﻴﺒﺎﺷﺪ )ﺗﻮﺟﻪ(‪» .‬ﺑﻴﺒﺎﻛﺎﻧﻪ‬ ‫ﺑﻬﺮ ﻛﺎﺭﻱ ﺩﺭﺁﻣﺪﻱ«‪» ،‬ﻣﺮﺩﻱ ﻧﻴﻚ ﻣﻴﺒﻮﺩ ﻭ ﭘﺮﻭﺍﻱ ﺩﺭﻣﺎﻧﺪﮔﺎﻥ ﺩﺍﺷﺘﻲ«‪.‬‬ ‫ﺳﺎﺧﺖ ﻭ ﻛﺮﺩ ﻭ ﻧﻤﻮﺩ ﻭ ﮔﺮﺩﺍﻧﻴﺪ‪ :‬ﺍﻳﻦ ﭼﻬﺎﺭ ﻭﺍﮊﻩ ﻧﻴﺰ ﺑﺎ ﻫﻢ ﺩﺭ ﻣﻴﺂﻣﻴﺨﺘﻨﺪ‪ .‬ﺍﻳﻨﻬﺎ ﺑﻬﻢ ﻧﺰﺩﻳﻜﺴﺖ ﻭﻟﻲ ﻫﺮ ﻛﺪﺍﻡ‬ ‫ﻣﻌﻨﻲ ﻭ ﺟﺎﻱ ﺟﺪﺍﻳﻲ ﻣﻴﺪﺍﺭﺩ‪» .‬ﺳﺎﺧﺘﻦ« ﭼﻴﺰﻱ ﺭﺍ ﻛﻪ ﻧﻤﻴﺒﻮﺩﻩ ﭘﺪﻳﺪ ﺁﻭﺭﺩﻧﺴﺖ‪» :‬ﺧﺎﻧﻪ ﺍﻱ ﺳﺎﺧﺖ«‪» ،‬ﺍﺗﻮﻣﺒﻴﻠﻲ ﺳﺎﺧﺖ«‪» ،‬ﺧﺎﻧﻪ‬ ‫ﺭﺍ ﻭﻳﺮﺍﻥ ﮔﺮﺩﺍﻧﻴﺪ ﻭ ﺑﺎﺯ ﺳﺎﺧﺖ«‪» .‬ﮔﺮﺩﺍﻧﻴﺪﻥ« ﭼﻴﺰﻱ ﺭﺍ ﺍﺯ ﺣﺎﻟﻲ ﺑﺤﺎﻟﻲ ﺍﻧﺪﺍﺧﺘﻦ ﺍﺳﺖ‪» :‬ﺑﺎﻍ ﺭﺍ ﻭﻳﺮﺍﻥ ﮔﺮﺩﺍﻧﻴﺪ«‪» ،‬ﺩﻳﻮﺍﺭ ﺭﺍ‬ ‫ﺑﻠﻨﺪ ﮔﺮﺩﺍﻧﻴﺪ«‪.‬‬ ‫ﺍﮔﺮ ﺑﮕﻮﻳﻴﻢ‪» :‬ﻣﺴﺠﺪ ﺭﺍ ﻛﻠﻴﺴﺎ ﺳﺎﺧﺖ«‪ ،‬ﻣﻌﻨﺎﻳﺶ ﺁﻧﺴﺖ ﻛﻪ ﻣﺴﺠﺪ ﺭﺍ ﺑﺮﮔﺮﺩﺍﻧﻴﺪ ﻣﻌﻨﺎﻳﺶ ﺁﻧﺴﺖ ﻛﻪ ﻣﺴﺠﺪ ﺭﺍ‬ ‫ﺑﺮﺍﻧﺪﺍﺧﺖ ﻭ ﺑﺠﺎﻱ ﺁﻥ ﻛﻠﻴﺴﺎﻳﻲ ﺑﻨﻴﺎﺩ ﻧﻬﺎﺩ‪ ،‬ﻭ ﺍﮔﺮ ﺑﮕﻮﻳﻴﻢ‪ :‬ﻣﺴﺠﺪ ﺭﺍ ﻛﻠﻴﺴﺎ ﮔﺮﺩﺍﻧﻴﺪ ﻣﻌﻨﺎﻳﺶ ﺁﻧﺴﺖ ﻛﻪ ﻣﺴﺠﺪ ﺭﺍ ﺑﻲ ﺁﻧﻜﻪ‬ ‫ﺑﺮﺍﻧﺪﺍﺯﺩ ﺑﺤﺎﻝ ﻛﻠﻴﺴﺎ ﺁﻭﺭﺩ‪.‬‬ ‫»ﻧﻤﻮﺩﻥ« ﺑﻤﻌﻨﻲ ﻧﺸﺎﻥ ﺩﺍﺩﻧﺴﺖ‪» :‬ﻓﺮﻭﺗﻨﻲ ﻧﻤﻮﺩ«‪» ،‬ﭼﻨﻴﻦ ﻧﻤﻮﺩ ﻛﻪ ﻧﻤﻴﻔﻬﻤﺪ«‪» .‬ﻛﺮﺩﻥ« ﺑﻜﺎﺭﻱ ﺑﺮﺧﺎﺳﺘﻦ ﺍﺳﺖ‪» :‬ﺩﺭ ﺍﻳﻨﺠﺎ‬ ‫ﭼﻪ ﻣﻴﻜﻨﻲ؟…«‪» ،‬ﻫﺮﭼﻪ ﺗﻮﺍﻧﺴﺖ ﻛﺮﺩ«‪.‬‬ ‫ﺍﮔﺮ ﺑﮕﻮﻳﻴﻢ‪» :‬ﺑﺎ ﻓﻼﻥ ﺩﻭﺳﺘﻲ ﻛﺮﺩ«‪ ،‬ﻣﻌﻨﺎﻳﺶ ﺁﻧﺴﺖ ﻛﻪ ﺭﺍﺳﺘﻲ ﺭﺍ ﺑﺎ ﺍﻭ ﺩﻭﺳﺖ ﺑﻮﺩ‪ ،‬ﻭ ﺍﮔﺮ ﺑﮕﻮﻳﻴﻢ‪» :‬ﺑﺎ ﺍﻭ ﺩﻭﺳﺘﻲ‬ ‫ﻧﻤﻮﺩ« ﻣﻌﻨﺎﻳﺶ ﺁﻧﺴﺖ ﻛﻪ ﺩﻭﺳﺘﻲ ﻧﺸﺎﻥ ﺩﺍﺩ ﻭ ﺭﺍﺳﺘﻲ ﺭﺍ ﺩﻭﺳﺖ ﻧﺒﻮﺩ‪.‬‬

‫ﺯﺑﺎﻥ ﭘﺎﻙ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﮔﺮﻭﻩ ﻭ ﺩﺳﺘﻪ‪ :‬ﺩﺭ ﻣﻴﺎﻥ ﺍﻳﻦ ﺩﻭ ﻭﺍﮊﻩ ﻧﻴﺰ ﺟﺪﺍﻳﻲ ﮔﺰﺍﺭﺩﻩ ﻧﺸﺪﻱ‪» .‬ﮔﺮﻭﻩ« ﺍﻧﺪ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻣﺮﺩﻣﺴﺖ ﻛﻪ ﮔﺮﺩ ﺁﻣﺪﻩ ﺍﻧﺪ‬ ‫ﺑﻲ ﺁﻧﻜﻪ ﻳﻚ ﺧﻮﺍﺳﺖ ﻫﻤﮕﺎﻧﻲ ﺭﺍ ﺩﻧﺒﺎﻝ ﻛﻨﻨﺪ‪» :‬ﮔﺮﻭﻫﻲ ﺑﺮﺍﻱ ﺗﻤﺎﺷﺎ ﮔﺮﺩ ﺁﻣﺪﻩ ﺑﻮﺩﻧﺪ«‪» .‬ﺩﺳﺘﻪ« ﺍﻧﺪ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻣﺮﺩﻣﺴﺖ ﻛﻪ‬ ‫ﮔﺮﺩ ﺁﻣﺪﻩ ﺍﻧﺪ ﻭ ﻳﻚ ﺧﻮﺍﺳﺖ ﻫﻤﮕﺎﻧﻲ ﺭﺍ ﺩﻧﺒﺎﻝ ﻣﻴﻜﻨﻨﺪ‪» :‬ﺩﺳﺘﻪ ﺍﻱ ﮔﺮﺩ ﺁﻣﺪﻩ ﺍﺯ ﺩﻭﻟﺖ ﮔﻠﻪ ﻣﻨﺪ ﻣﻴﺒﻮﺩﻧﺪ«‪.‬‬ ‫ﺍﺭﺟﻤﻨﺪ ﻭ ﮔﺮﺍﻣﻲ‪ :‬ﺍﻳﻦ ﺩﻭ ﻧﻴﺰ ﺍﺯ ﻫﻢ ﺟﺪﺍﺳﺖ‪» .‬ﺍﺭﺟﻤﻨﺪ« ﻛﺴﻴﺴﺖ ﻛﻪ ﺧﻮﺩ ﺩﺍﺭﺍﻱ ﺍﺭﺝ ﺑﺎﺷﺪ‪» .‬ﮔﺮﺍﻣﻲ« ﺁﻧﺴﺖ ﻛﻪ‬ ‫ﻳﻜﻲ ﺑﻪ ﺍﻭ ﺍﺭﺝ ﮔﺰﺍﺭﺩ‪» :‬ﻓﻼﻥ ﺩﺍﻧﺸﻤﻨﺪ ﺍﺳﺖ ﻭ ﻣﺮﺩ ﺍﺭﺟﻤﻨﺪ ﻣﻴﺒﺎﺷﺪ«‪» ،‬ﭘﺴﺮﺵ ﺭﺍ ﮔﺮﺍﻣﻲ ﺩﺍﺷﺘﻲ«‪.‬‬ ‫ﺍﮔﺮ ﻭ ﻫﺮﮔﺎﻩ‪ :‬ﺍﻳﻦ ﺩﻭ ﺭﺍ ﻧﻴﺰ ﺑﻬﻢ ﺩﺭﺁﻣﻴﺨﺘﻨﺪﻱ‪» .‬ﺍﮔﺮ« ﺑﺮﺍﻱ ﺷﺮﻃﺴﺖ ﻭ ﺩﺭ ﺟﺎﻳﻲ ﺁﻭﺭﺩﻩ ﺷﻮﺩ ﻛﻪ ﺑﻮﺩﻥ ﻭ ﻧﺒﻮﺩﻥ‬ ‫ﭼﻴﺰﻱ ﺩﺭ ﺁﻳﻨﺪﻩ ﺩﺍﻧﺴﺘﻪ ﻧﻴﺴﺖ‪ ،‬ﻭ »ﻫﺮﮔﺎﻩ« ﺩﺭ ﺟﺎﻳﻲ ﺁﻭﺭﺩﻩ ﺷﻮﺩ ﻛﻪ ﺑﻮﺩﻥ ﭼﻴﺰﻱ ﺩﺭ ﺁﻳﻨﺪﻩ ﺩﺍﻧﺴﺘﻪ‪ ،‬ﻭﻟﻲ ﻫﻨﮕﺎﻣﺶ ﺩﺍﻧﺴﺘﻪ‬ ‫ﻧﻴﺴﺖ‪» :‬ﺍﮔﺮ ﻣﻴﻬﻤﺎﻧﻲ ﺭﺳﻴﺪ ﺩﺭ ﺑﺮﻭﻳﺶ ﺑﺎﺯ ﻛﻨﻴﺪ«‪» ،‬ﺩﺭ ﺍﻳﻦ ﺳﻔﺮ ﺑﻴﺶ ﺍﺯ ﭼﻨﺪ ﺭﻭﺯ ﻧﺨﻮﺍﻫﻢ ﺑﻮﺩ‪ .‬ﻫﺮﮔﺎﻩ ﻛﻪ ﺑﺎﺯﮔﺸﺘﻢ ﭘﻮﻝ ﺗﺮﺍ‬ ‫ﺧﻮﺍﻫﻢ ﺩﺍﺩ«‪.‬‬ ‫ﮔﻮﻳﺎ ﻭ ﻫﻤﺎﻧﺎ‪ :‬ﺍﻳﻦ ﺩﻭ ﻧﻴﺰ ﺑﻬﻢ ﻧﺰﺩﻳﻜﺴﺖ ﻭ ﺩﺭ ﻓﺎﺭﺳﻲ »ﻫﻤﺎﻧﺎ« ﺭﺍ ﺍﺯ ﻣﻌﻨﻲ ﺧﻮﺩ ﺑﻴﺮﻭﻥ ﺑﺮﺩﻩ ﺑﻮﺩﻧﺪ‪» .‬ﮔﻮﻳﺎ« ﺩﺭ‬ ‫ﺟﺎﻳﻴﺴﺖ ﻛﻪ ﺑﻪ ﺑﻮﺩﻥ ﻳﻚ ﻛﺎﺭﻱ ﮔﻤﺎﻥ ﺭﻭﺩ ﻭ ﮔﻮﻳﻨﺪﻩ ﺍﺯ ﺍﻧﺪﻳﺸﻪ ﺧﻮﺩ ﺑﻪ ﺑﻮﺩﻥ ﺁﻥ ﮔﻤﺎﻥ ﺑﺮﺩ‪» :‬ﭼﻠﻪ ﻓﺮﺍ ﺭﺳﻴﺪﻩ ﮔﻮﻳﺎ ﺩﺭ ﺍﻳﻦ‬ ‫ﺩﻭ ﺳﻪ ﺭﻭﺯﻩ ﺑﺮﻓﻬﺎﻳﻲ ﺑﻴﺎﻳﺪ«‪» .‬ﻫﻤﺎﻧﺎ« ﺩﺭ ﺟﺎﻳﻴﺴﺖ ﻛﻪ ﺧﻮﺩ ﺭﻓﺘﺎﺭ ﻳﺎ ﮔﻔﺘﺎﺭ ﻛﺴﻲ‪ ،‬ﻳﺎ ﺧﻮﺩ ﺭﺧﺪﺍﺩﻩ‪ ،‬ﺑﻮﺩﻥ ﻛﺎﺭﻱ ﻳﺎ ﭼﻴﺰﻱ ﺭﺍ‬ ‫ﺑﺮﺳﺎﻧﺪ‪» .‬ﺳﺨﻨﺎﻥ ﭘﺮﻳﺸﻴﺪﻩ ﻣﻴﮕﻮﻳﺪ‪ .‬ﻫﻤﺎﻧﺎ ﻛﻪ ﺩﻳﻮﺍﻧﻪ ﺷﺪﻩ ﺍﺳﺖ«‪.‬‬ ‫ﭼﻨﺪﺍﻥ ﻭ ﭼﻨﺪﻳﻦ‪ :‬ﺍﻳﻦ ﺩﻭ ﺭﺍ ﻧﻴﺰ ﺑﻬﻢ ﺯﺩﻩ ﺑﻮﺩﻧﺪ ﻛﻪ »ﭼﻨﺪﺍﻥ« ﺭﺍ ﺑﻤﻌﻨﻲ ﺑﺴﻴﺎﺭ ﻭ »ﭼﻨﺪﻳﻦ« ﺭﺍ ﺩﺭ ﺟﺎﻱ »ﭼﻨﺪ«‬ ‫ﺁﻭﺭﺩﻧﺪﻱ‪ .‬ﺍﻳﻦ ﺩﻭ ﻭﺍﮊﻩ ﺑﺮﺍﻱ ﺍﻧﺪﺍﺯﻩ ﻭ ﺷﻤﺎﺭ ﺍﺳﺖ‪» .‬ﭼﻨﺪﺍﻥ« ﺑﻤﻌﻨﻲ ﺁﻥ ﺍﻧﺪﺍﺯﻩ ﻭ »ﭼﻨﺪﻳﻦ« ﺑﻤﻌﻨﻲ ﺍﻳﻦ ﺍﻧﺪﺍﺯﻩ ﺍﺳﺖ‪» :‬ﺁﺏ‬ ‫ﭼﻨﺪﺍﻥ ﺁﻣﺪ ﻛﻪ ﺑﺎﻍ ﺳﻴﺮﺍﺏ ﺷﺪ«‪ » ،‬ﭼﻨﺪﻳﻦ ﭘﻮﻝ ﺭﺍ ﺑﺮﺍﻱ ﭼﻪ ﻣﻴﺨﻮﺍﻫﻲ؟«‪.‬‬ ‫ﺍﮔﺮﭼﻪ ﻭ ﻫﺮﭼﻨﺪ ﻭ ﻫﺮﭼﻪ‪ :‬ﺍﻳﻦ ﺳﻪ ﻧﻴﺰ ﺑﻬﻢ ﻧﺰﺩﻳﻜﺴﺖ ﻭ ﺩﺭ ﺁﻧﻬﺎ ﻧﻴﺰ ﻧﺎﺑﺴﺎﻣﺎﻧﻴﻬﺎ ﺭﺥ ﺩﺍﺩﻩ ﺑﻮﺩ‪» .‬ﺍﮔﺮﭼﻪ« ﺩﺭ ﭘﻬﻠﻮﻱ‬ ‫»ﻫﮕﺮﭺ« ﻣﻴﺒﻮﺩﻩ ﻭ ﺩﺭ ﻓﺎﺭﺳﻲ »ﺍﮔﺮﭺ« ﺷﺪﻩ ﻭ ﺍﻛﻨﻮﻥ ﺑﻐﻠﻂ »ﺍﮔﺮﭼﻪ« ﻣﻴﻨﻮﻳﺴﻨﺪ‪» .‬ﭺ« ﺩﺭ ﭘﻬﻠﻮﻱ ﺑﻤﻌﻨﻲ ﻫﻢ ﺑﻮﺩﻩ ﻭ »ﺍﮔﺮﭼﻪ«‬ ‫ﺑﻤﻌﻨﻲ »ﺍﮔﺮ ﻫﻢ« ﺍﺳﺖ‪ ،‬ﻛﻪ ﺑﺎﻳﺪ ﺩﺭ ﻫﻤﺎﻥ ﻣﻌﻨﻲ ﺑﻜﺎﺭ ﺭﻭﺩ‪ .‬ﺑﺎﻳﺪ ﺁﻧﺮﺍ ﺩﺭ ﻛﺎﺭﻫﺎﻱ ﺁﻳﻨﺪﻩ ﻛﻪ ﺑﻮﺩﻧﺶ ﻭ ﻧﺒﻮﺩﻧﺶ ﻧﺎﺩﺍﻧﺴﺘﻪ ﺍﺳﺖ‬ ‫ﺑﻜﺎﺭ ﺑﺮﺩ‪» :‬ﺩﺳﺘﮕﻴﺮﻱ ﺍﺯ ﺑﻴﻨﻮﺍﻳﺎﻥ ﺩﺭﻳﻎ ﻧﺪﺍﺭ ﺍﮔﺮﭼﻪ ﺧﻮﺩ ﺩﺳﺖ ﺗﻨﮓ ﺑﺎﺷﻲ«‪» ،‬ﻣﻴﻬﻤﺎﻧﺮﺍ ﺑﻨﻮﺍﺯ ﺍﮔﺮﭼﻪ ﺩﺷﻤﻦ ﺑﺎﺷﺪ«‪ .‬ﺁﻭﺭﺩﻥ‬ ‫ﺁﻥ ﺩﺭ ﻛﺎﺭﻫﺎﻱ ﮔﺬﺷﺘﻪ‪) ،‬ﻣﺜﻼ ﮔﻔﺘﻦ‪ :‬ﺍﮔﺮﭼﻪ ﺷﻤﺎ ﺑﺎ ﻣﻦ ﺑﺪﻱ ﻛﺮﺩﻱ ﻣﻦ ﺑﺎ ﺷﻤﺎ ﻧﻴﻜﻲ ﻣﻴﻜﻨﻢ« ﻏﻠﻄﺴﺖ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎﻫﺎ ﺑﺎﻳﺪ »ﺑﺎ‬ ‫ﺁﻧﻜﻪ« ﺁﻭﺭﺩ‪» .‬ﻫﺮﭼﻨﺪ« ﺑﻤﻌﻨﻲ ﻫﺮ ﺍﻧﺪﺍﺯﻩ ﺍﺳﺖ‪» :‬ﻫﺮﭼﻨﺪ ﻣﻴﻨﺎﻟﻲ ﺑﻨﺎﻝ ﺳﻮﺩﻱ ﻧﺨﻮﺍﻫﺪ ﺩﺍﺷﺖ«‪ .‬ﺁﻭﺭﺩﻥ ﺁﻥ ﺩﺭ ﻣﻌﻨﻲ »ﺑﺎ ﺁﻧﻜﻪ«‬ ‫)ﻣﺜﻼ ﮔﻔﺘﻦ‪ :‬ﻫﺮﭼﻨﺪ ﺑﺎ ﻣﻦ ﺑﺪﻳﻬﺎ ﻛﺮﺩﻩ ﺍﻱ ﻣﻦ ﺑﺎ ﺗﻮ ﻧﻴﻜﻲ ﻣﻴﻜﻨﻢ( ﻏﻠﻄﺴﺖ‪» .‬ﻫﺮﭼﻪ« ﺑﻤﻌﻨﺎﻱ ﻫﺮ ﭼﻴﺰ ﺍﺳﺖ‪» :‬ﻫﺮﭼﻪ ﺧﻮﺍﻫﻲ‬ ‫ﺑﺮﺍﻳﺖ ﺧﻮﺍﻫﻢ ﻓﺮﺳﺘﺎﺩ«‪ .‬ﺁﻭﺭﺩﻥ ﺁﻥ ﺩﺭ ﻣﻌﻨﻲ ﺑﺴﻴﺎﺭ )ﻣﺜﻼ ﮔﻔﺘﻦ ﻫﺮﭼﻪ ﺧﻮﺍﺳﺘﻢ ﺑﺎ ﻣﻦ ﺑﻴﺎﻳﺪ ﻧﻴﺎﻣﺪ( ﻏﻠﻄﺴﺖ‪.‬‬ ‫ﺁﻧﮕﺎﻩ ﻭ ﮔﺬﺷﺘﻪ ﺍﺯ ﺁﻥ‪» :‬ﺁﻧﮕﺎﻩ« ﺑﻤﻌﻨﻲ ﺁﻥ ﻫﻨﮕﺎﻡ ﺍﺳﺖ‪ .‬ﻭﻟﻲ ﺁﻧﺮﺍ ﺍﺯ ﻣﻌﻨﻲ ﺧﻮﺩ ﺑﻴﺮﻭﻥ ﺑﺮﺩﻩ ﺑﺠﺎﻱ »ﮔﺬﺷﺘﻪ ﺍﺯ ﺁﻥ«‬ ‫ﺑﻜﺎﺭ ﺑﺮﺩﻧﺪﻱ‪ .‬ﻭﻟﻲ ﺑﺎﻳﺪ ﺟﺰ ﺩﺭ ﻣﻌﻨﻲ ﺭﺍﺳﺖ ﺧﻮﺩ ﺑﻜﺎﺭ ﻧﺮﻭﺩ‪) :‬ﺷﻤﺎ ﭘﻮﻝ ﺑﺪﺳﺖ ﺁﻭﺭ ﺁﻧﮕﺎﻩ ﺗﻮﺍﻧﻲ ﺧﺎﻧﻪ ﺍﻱ ﺧﺮﻳﺪ(‪،‬‬ ‫)ﻣﻴﺨﻮﺍﺳﺘﻢ ﺳﻔﺮﻱ ﻛﻨﻢ ﺍﺗﻮﻣﺒﻴﻞ ﭘﻴﺪﺍ ﻧﺸﺪ‪ ،‬ﮔﺬﺷﺘﻪ ﺍﺯ ﺁﻥ ﻫﻮﺍ ﻫﻢ ﺳﺮﺩ ﻣﻴﺒﻮﺩ(‪.‬‬ ‫ﺍﺯ ﺍﻳﻦ ﺭﺷﺘﻪ ﻭﺍﮊﻩ ﻫﺎﻱ ﺑﺴﻴﺎﺭﻱ ﻫﺴﺖ ﻛﻪ ﺑﺎﻳﺪ ﻛﻢ ﻛﻢ ﺑﺴﺎﻣﺎﻥ ﮔﺮﺩﺩ ﻭ ﻣﻌﻨﻲ ﻫﺮﻳﻜﻲ ﺭﻭﺷﻦ ﺷﻮﺩ ﻭ ﻫﺮ ﻛﺪﺍﻡ ﺟﺰ ﺩﺭ‬ ‫ﻣﻌﻨﻲ ﺧﻮﺩ ﺑﻜﺎﺭ ﻧﺮﻭﺩ‪.‬‬

‫ﺯﺑﺎﻥ ﭘﺎﻙ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺩﺭ ﺯﺑﺎﻥ ﭘﺎﻙ ﺍﻳﻦ ﻗﺎﻋﺪﻩ ﺍﻳﺴﺖ‪» :‬ﻫﺮ ﻭﺍﮊﻩ ﺍﻱ ﺑﺮﺍﻱ ﻳﻚ ﻣﻌﻨﻲ‪ ،‬ﻭ ﻫﺮ ﻣﻌﻨﺎﻳﻲ ﺑﺮﺍﻱ ﻳﻚ ﻭﺍﮊﻩ«‪ .‬ﺍﻳﻨﻜﻪ ﻛﺴﺎﻧﻲ ﻓﺰﻭﻧﻲ‬ ‫ﻭﺍﮊﻩ ﻫﺎ‪ ،‬ﻭ ﺑﻮﺩﻥ ﭼﻨﺪ ﻭﺍﮊﻩ ﺍﻱ ﺭﺍ ﺑﻴﻚ ﻣﻌﻨﻲ ﺍﺯ ﻧﻴﻜﻲ ﺯﺑﺎﻥ ﭘﻨﺪﺍﺷﺘﻪ ﺭﺍﺳﺖ ﻧﻴﺴﺖ‪ .‬ﺁﻥ ﻛﺴﺎﻥ ﺯﺑﺎﻥ ﺭﺍ ﺑﺮﺍﻱ ﺳﺨﻦ ﺑﺎﺯﻱ‬ ‫ﻣﻴﺨﻮﺍﺳﺘﻪ ﺍﻧﺪ‪ .‬ﻭﻟﻲ ﺯﺑﺎﻥ ﺑﺮﺍﻱ ﻓﻬﻤﺎﻧﻴﺪﻥ ﻣﻌﻨﻲ ﻭ ﭘﻴﺸﺒﺮﺩﻥ ﻛﺎﺭﻫﺎﻱ ﺯﻧﺪﮔﺎﻧﻴﺴﺖ‪.‬‬

‫ﺯﺑﺎﻥ ﻓﺎﺭﺳﻲ ﺑﺎ ﺣﺎﻝ ﻛﻨﻮﻧﻲ ﮔﺬﺷﺘﻪ ﺍﺯ ﺁﻛﻬﺎ ﻭ ﺁﻟﻮﺩﮔﻴﻬﺎﻳﺶ ﺧﻮﺩ ﺗﻨﮓ ﻫﻢ ﻫﺴﺖ‪ .‬ﺯﻳﺮﺍ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻣﻌﻨﻴﻬﺎ ﻛﻪ‬ ‫ﻧﻴﺎﺯﻣﻨﺪﻳﻢ ﻧﺎﻣﻲ ﻧﺪﺍﺭﺩ‪ .‬ﺍﻳﻨﺴﺖ ﻣﻴﺒﺎﻳﺪ ﺑﻪ ﭘﻬﻨﺎﻭﺭﻱ ﺁﻥ ﺑﻜﻮﺷﻴﻢ‪ .‬ﭘﻬﻨﺎﻭﺭﻱ ﺍﻳﻦ ﺯﺑﺎﻥ ﻧﻴﺰ ﺍﺯ ﺩﻭ ﺭﺍﻩ ﺗﻮﺍﻧﺪ ﺑﻮﺩ‪:‬‬ ‫‪١‬ـ ﺑﻬﻢ ﺑﺴﺘﻦ ﺩﻭ ﻛﻠﻤﻪ ﻳﺎ ﺑﻴﺸﺘﺮ ﻭ ﻣﻌﻨﻴﻬﺎﻱ ﻧﻮﻳﻨﻲ ﭘﺪﻳﺪ ﺁﻭﺭﺩﻥ‪.‬‬ ‫‪٢‬ـ ﺑﻜﺎﺭ ﺑﺮﺩﻥ ﭘﺴﻮﻧﺪﻫﺎ ﻭ ﭘﻴﺸﻮﻧﺪﻫﺎ ﻛﻪ ﺍﺯ ﺁﻧﻬﺎ ﻧﻴﺰ ﻣﻌﻨﻴﻬﺎﻱ ﻧﻮﻳﻨﻲ ﭘﺪﻳﺪ ﺁﻳﺪ‪.‬‬ ‫ﺍﻣﺎ ﺑﻬﻢ ﺑﺴﺘﻦ ﻛﻠﻤﻪ ﻫﺎ ﺍﺯ ﺍﻳﻦ ﺭﺍﻩ ﻫﺰﺍﺭ ﻣﻌﻨﻲ ﭘﺪﻳﺪ ﺗﻮﺍﻥ ﺁﻭﺭﺩ‪ .‬ﻣﺜﻼ ﭘﻴﺸﺮﻓﺖ‪ ،‬ﭘﺴﺮﻓﺖ‪ ،‬ﻧﻴﻚ ﺍﻧﺪﻳﺶ‪ ،‬ﻧﻴﻜﺨﻮﺍﻩ‪،‬‬ ‫ﺑﺪﺍﻧﺪﻳﺶ‪ ،‬ﺑﺪﺧﻮﺍﻩ‪ ،‬ﺭﺍﻫﻨﻤﺎ‪ ،‬ﺭﺍﻫﺸﻨﺎﺱ‪ ،‬ﺷﺎﻫﺮﺍﻩ‪ ،‬ﺷﺎﻫﻜﺎﺭ‪ ،‬ﺷﻬﺮﻧﺸﻴﻦ‪ ،‬ﺭﺍﻩ ﻧﺸﻴﻦ‪ ،‬ﻣﻴﻬﻦ ﺩﻭﺳﺖ‪ ،‬ﻭ ﺑﺴﻴﺎﺭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ‪ .‬ﭼﻨﺎﻧﻜﻪ‬ ‫ﭘﻴﺪﺍﺳﺖ ﺍﺯ ﺍﻳﻨﻬﺎ »ﻛﺎﺭﻭﺍﮊﻩ« ﻫﻢ ﺗﻮﺍﻥ ﺑﺴﺖ‪ .‬ﻣﺜﻼ ﺗﻮﺍﻥ ﮔﻔﺖ‪ :‬ﻣﺎ ﺩﺭ ﺍﻳﻦ ﭼﻨﺪ ﺳﺎﻝ ﭘﻴﺶ ﺭﻓﺘﻪ ﺍﻳﻢ‪ .‬ﺍﻛﻨﻮﻥ ﻣﻴﮕﻮﻳﻨﺪ‪» :‬ﭘﻴﺸﺮﻓﺖ‬ ‫ﻛﺮﺩﻩ ﺍﻳﻢ«‪ ،‬ﻭﻟﻲ ﻏﻠﻂ ﺍﺳﺖ‪.‬‬ ‫ﺍﻣﺎ ﭘﻴﺸﻮﻧﺪﻫﺎ ﻭ ﭘﺴﻮﻧﺪﻫﺎ ﺩﺭ ﻓﺎﺭﺳﻲ ﺑﺴﻴﺎﺭ ﺍﺳﺖ ﻭ ﺩﺭ ﺯﺑﺎﻥ ﺑﻴﻤﺎﺭﻱ ﻛﻪ ﻣﻴﺒﻮﺩ ﻧﻴﺰ ﺑﻜﺎﺭ ﻣﻴﺮﻓﺖ ﻭﻟﻲ ﭼﻨﺪ ﻛﻤﻲ ﻳﺎ‬ ‫ﻧﺎﺑﺴﺎﻣﺎﻧﻲ ﺩﺭ ﺁﻧﻬﺎ ﻣﻴﺒﻮﺩ‪:‬‬ ‫‪ (١‬ﺑﻴﺸﺘﺮ ﺁﻧﻬﺎ )ﺑﻠﻜﻪ ﻫﻤﻪ( ﻧﺎﺭﻭﺍﻥ ﻣﻴﺒﻮﺩ ﻭ ﺩﺭ ﻫﻤﻪ ﺟﺎ ﻧﻤﻴﺂﻣﺪ‪ .‬ﻣﺜﻼ ﮔﻔﺘﻪ ﻣﻴﺸﺪ »ﺳﻮﺩﻣﻨﺪ«‪ ،‬ﻟﻴﻜﻦ ﮔﻔﺘﻪ ﻧﻤﻴﺸﺪ‬ ‫»ﺯﻳﺎﻧﻤﻨﺪ«‪ .‬ﺑﺮﺧﻲ ﺍﺯ ﺁﻧﻬﺎ ﺟﺰ ﺩﺭ ﭼﻨﺪ ﻛﻠﻤﻪ ﻧﻤﻴﺂﻳﺪ‪» .‬ﺍﻙ« ﻛﻪ ﻳﻜﻲ ﺍﺯ ﺁﻧﻬﺎﺳﺖ ﺟﺰ ﺩﺭ ﺩﻭ ﻛﻠﻤﻪ »ﺧﻮﺭﺍﻙ« ﻭ »ﭘﻮﺷﺎﻙ«‬ ‫ﺁﻭﺭﺩﻩ ﻧﻤﻴﺸﺪ‪.‬‬ ‫‪ (٢‬ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺁﻧﻬﺎ ﺑﻤﻌﻨﻴﻬﺎﻱ ﮔﻮﻧﺎﮔﻮﻥ ﻣﻴﺂﻳﺪ‪ .‬ﻫﻤﭽﻮﻥ »ﻧﺎﻙ«‪ ،‬ﻛﻪ ﻫﻢ ﮔﻔﺘﻪ ﻣﻴﺸﺪ »ﺧﺸﻤﻨﺎﻙ« )ﻓﻼﻧﻤﺮﺩ ﺧﺸﻤﻨﺎﻙ‬ ‫ﺷﺪ( ﻭ ﻫﻢ ﮔﻔﺘﻪ ﻣﻴﺸﺪ »ﺩﺭﺩﻧﺎﻙ« )ﻓﻼﻥ ﺩﺍﺳﺘﺎﻥ ﺩﺭﺩﻧﺎﻛﺴﺖ(‪.‬‬ ‫‪ (٣‬ﺑﺮﺧﻲ ﺍﺯ ﺁﻧﻬﺎ ﻫﻴﭻ ﻣﻌﻨﺎﻱ ﺭﻭﺷﻨﻲ ﻧﻤﻴﺪﺍﺷﺖ‪) .‬ﭼﻨﺎﻧﻜﻪ ﺩﺭﺑﺎﺭﻩ »ﺩﺭ« ﻭ »ﻓﺮﺍ« ﺧﻮﺍﻫﻴﻢ ﺩﻳﺪ(‪.‬‬ ‫ﻣﺎ ﺑﺮﺍﻱ ﺁﻧﻜﻪ ﺍﺯ ﺍﻳﻨﻬﺎ ﻧﻴﻚ ﺑﻬﺮﻩ ﻣﻨﺪ ﺑﺎﺷﻴﻢ ﻣﻴﺒﺎﻳﺴﺖ ﺍﻳﻦ ﻛﻤﻴﻬﺎ ﺭﺍ ﺩﻭﺭ ﮔﺮﺩﺍﻧﻴﻢ ﻛﻪ ﻫﺮﻛﺴﻲ ﺑﻔﻬﻤﺪ ﻭ ﺑﺘﻮﺍﻧﺪ ﺩﺭ ﺟﺎﻳﺶ‬ ‫ﺑﻜﺎﺭ ﺑﺮﺩ‪ ،‬ﻫﺮﻳﻜﻲ ﺍﺯ ﺁﻧﻬﺎ ﺭﺍ ﺟﺰ ﺑﻴﻚ ﻣﻌﻨﻲ ﻧﮕﺮﻓﺘﻪ ﺩﻳﮕﺮ ﻣﻌﻨﻴﻬﺎ ﺭﺍ ﺑﺮ ﻛﻨﺎﺭ ﮔﺮﺩﺍﻧﻴﻢ‪ ،‬ﻭ ﻫﺮﻳﻜﻲ ﺭﺍ ﺩﺭ ﻫﺮ ﻛﺠﺎ ﻛﻪ ﺟﺎﻳﺶ‬ ‫ﻣﻴﺒﺎﺷﺪ ﺁﻭﺭﺩﻩ ﺭﻭﺍﻧﺶ ﺳﺎﺯﻳﻢ‪ .‬ﺍﻳﻨﺴﺖ ﻣﺎ ﺩﺭ ﺍﻳﻨﺠﺎ ﺍﺯ ﻳﻜﺎﻳﻚ ﺁﻧﻬﺎ ﮔﻔﺘﮕﻮ ﻣﻴﻜﻨﻴﻢ ﻭ ﭼﻮﻥ ﭘﺴﻮﻧﺪﻫﺎ ﺑﻴﺸﺘﺮ ﻣﻴﺒﺎﺷﺪ ﻧﺨﺴﺖ ﺍﺯ‬ ‫ﺁﻧﻬﺎ ﺑﺴﺨﻦ ﻣﻴﭙﺮﺩﺍﺯﻳﻢ‪:‬‬

‫ﺯﺑﺎﻥ ﭘﺎﻙ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫‪١‬ـ ﭘﺴﻮﻧﺪﻫﺎ‬ ‫‪١‬ـ ﺁﭺ‪ :‬ﺍﻳﻦ ﭘﺴﻮﻧﺪ ﺑﺮﺍﻱ ﭘﺪﻳﺪ ﺁﻭﺭﺩﻥ ﻧﺎﻡ ﺍﻓﺰﺍﺭ ﻳﻚ ﻛﺎﺭﻱ ﻣﻴﺒﺎﺷﺪ‪ .‬ﻣﺜﻼ »ﺷﻜﻨﺎﭺ« ﺍﻓﺰﺍﺭ ﺷﻜﺴﺘﻦ‪ .‬ﻣﺎ ﺩﺭ ﺯﺑﺎﻥ ﺑﭽﻨﻴﻦ‬ ‫ﭘﺴﻮﻧﺪﻱ ﻧﻴﺎﺯ ﺑﺴﻴﺎﺭ ﻣﻴﺪﺍﺷﺘﻴﻢ ﻭ ﻣﺎ ﺁﻧﺮﺍ ﮔﺰﺍﺭﺩﻩ ﻭ ﺩﺭ ﺯﺑﺎﻥ ﭘﺎﻙ ﺭﻭﺍﻥ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺍﻳﻢ‪ .‬ﻭﻟﻲ ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﺧﻮﺍﺳﺖ ﻣﺎ ﻧﻪ ﺁﻧﺴﺖ‬ ‫ﻛﻪ ﻛﻠﻤﻪ ﻫﺎﻳﻲ ﻛﻪ ﺑﺎ ﺍﻳﻦ ﭘﺴﻮﻧﺪ ﭘﺪﻳﺪ ﻣﻴﺂﻳﺪ ﻧﺎﻡ ﻳﻚ ﺍﻓﺰﺍﺭ ﻭﻳﮋﻩ ﺍﻱ ﺑﺎﺷﺪ‪ ،‬ﻣﺜﻼ »ﺷﻜﻨﺎﭺ« ﻧﺎﻡ ﭼﻜﻮﭺ ﻳﺎ ﺗﺒﺮ ﻳﺎ ﺍﻓﺰﺍﺭ ﺩﻳﮕﺮﻱ‬ ‫ﻣﺎﻧﻨﺪ ﺁﻧﻬﺎ ﮔﺮﺩﺩ‪ .‬ﺑﻠﻜﻪ ﺧﻮﺍﺳﺖ ﻣﺎ ﺍﻳﻨﺴﺖ ﻛﻪ »ﺷﻜﻨﺎﭺ« ﺩﺭ ﻫﻤﺎﻥ ﻣﻌﻨﻲ ﻫﻤﮕﺎﻧﻲ »ﺍﻓﺰﺍﺭ ﺷﻜﺴﺘﻦ« ﺑﻤﺎﻧﺪ ﻭ ﺩﺭ ﻫﻤﺎﻥ ﻣﻌﻨﻲ‬ ‫ﺑﻜﺎﺭ ﺭﻭﺩ‪ .‬ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﻣﺎﻧﻨﺪﻫﺎﻱ ﺁﻥ‪ .‬ﺍﺯ ﺍﻳﻦ ﭘﺴﻮﻧﺪ ﺩﺭ ﻫﻤﻪ ﺟﺎ ﺳﻮﺩ ﺗﻮﺍﻥ ﺟﺴﺖ ﻭ ﻭﺍﮊﻩ ﻫﺎﻱ ﺑﺴﻴﺎﺭﻱ ﺗﻮﺍﻥ ﺳﺎﺧﺖ‪.‬‬ ‫ﻫﻤﭽﻮﻥ‪ :‬ﻧﻮﻳﺴﺎﭺ‪ ،‬ﺟﻨﮕﺎﭺ‪ ،‬ﭘﺮﺍﭺ‪ ،‬ﭘﺰﺍﭺ‪ ،‬ﭘﺎﻻﭺ‪ ،‬ﻛﻮﺑﺎﭺ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ‪.‬‬ ‫‪٢‬ـ ﺁﺩ‪ :‬ﺍﻳﻦ ﭘﺴﻮﻧﺪ »ﺑﻬﻢ ﺑﻮﺩﻥ ﭼﻨﺪ ﻛﺴﻲ ﺭﺍ ﺑﺮﺍﻱ ﻛﺎﺭﻱ« ﻓﻬﻤﺎﻧﺪ‪ .‬ﻣﺜﻼ »ﻧﻮﻳﺴﺎﺩ« ﻛﺴﺎﻧﻲ ﺭﺍ ﮔﻮﻳﻴﻢ ﻛﻪ ﺑﺎ ﻫﻢ ﺷﺪﻩ ﺍﻧﺪ‬ ‫ﺗﺎ ﺭﻭﺯﻧﺎﻣﻪ ﺍﻱ ﻳﺎ ﻛﺘﺎﺑﻲ ﻧﻮﻳﺴﻨﺪ‪ .‬ﺑﺎﻳﻦ ﭘﺴﻮﻧﺪ ﻧﻴﺰ ﻧﻴﺎﺯ ﻣﻴﺒﻮﺩ ﻭ ﻣﺎ ﮔﺰﺍﺭﺩﻩ ﺍﻳﻢ‪ .‬ﺍﻳﻦ ﭘﺴﻮﻧﺪ ﻫﻢ ﺟﺰ ﺑﺮﺍﻱ ﻣﻌﻨﺎﻱ ﻫﻤﮕﺎﻧﻲ ﻧﻴﺴﺖ‪.‬‬ ‫ﺍﺯ ﺍﻳﻦ ﻫﻢ ﻭﺍﮊﻩ ﻫﺎﻱ ﺑﺴﻴﺎﺭﻱ ﺗﻮﺍﻥ ﺳﺎﺧﺖ‪ .‬ﻫﻤﭽﻮﻥ‪ :‬ﺳﻜﺎﻻﺩ‪ ،‬ﺟﻨﮕﺎﺩ‪ ،‬ﺯﻧﺎﺩ‪ ،‬ﻧﻮﺍﺯﺍﺩ‪ ،‬ﺳﺎﺯﺍﺩ‪ ،‬ﭘﺮﺍﺩ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ‪.‬‬ ‫ﺑﺎ ﺍﻳﻨﮕﻮﻧﻪ ﻭﺍﮊﻩ ﻫﺎﺳﺖ ﻛﻪ ﻣﻴﺘﻮﺍﻥ ﻭﺍﮊﻩ ﻫﺎﻱ ﻛﻤﻴﺴﻴﻮﻥ ﻭ ﻛﻤﻴﺘﻪ ﻭ ﻛﻨﻔﺮﺍﻧﺲ ﻭ ﻣﺎﻧﻨﺪ ﺁﻧﻬﺎ ﺭﺍ ﺗﺮﺟﻤﻪ ﻛﺮﺩ‪ .‬ﻛﻤﻴﺴﻴﻮﻥ ﺩﺭ‬ ‫ﺍﻳﺮﺍﻥ ﺑﻤﻌﻨﻲ »ﻛﺴﺎﻧﻴﻜﻪ ﺑﺮﺍﻱ ﮔﻔﺘﮕﻮ ﻛﺮﺩﻥ ﻭ ﮔﺰﻳﺮﻳﺪﻥ ﮔﺮﺩ ﺁﻣﺪﻩ ﺍﻧﺪ« ﻣﻴﺒﺎﺷﺪ ﻭ ﻣﻴﺘﻮﺍﻥ ﺑﺠﺎﻱ ﺁﻥ »ﮔﺰﻳﺮﺍﺩ« ﮔﻔﺖ‪ .‬ﻛﻤﻴﺘﻪ‬ ‫ﻛﺴﺎﻧﻴﻨﺪ ﻛﻪ ﮔﺰﻳﺮﻫﺎﻳﻲ ﺭﺍ ﺑﻜﺎﺭ ﺑﻨﺪﻧﺪ ﻭ ﻣﻴﺘﻮﺍﻥ ﺁﻧﺮﺍ »ﻛﺮﺍﺩ« ﻧﺎﻣﻴﺪ‪ .‬ﻛﻨﻔﺮﺍﻧﺲ ﻛﺴﺎﻧﻴﻨﺪ ﻛﻪ ﺑﺮﺍﻱ ﺳﻜﺎﻟﺶ ﮔﺮﺩ ﺁﻣﺪﻩ ﺍﻧﺪ ﻭ‬ ‫ﻣﻴﺘﻮﺍﻥ ﺁﻧﺮﺍ »ﺳﻜﺎﻻﺩ« ﺧﻮﺍﻧﺪ‪.‬‬ ‫ﺟﻤﻌﻴﺖ ﻳﺎ ﺣﺰﺏ ﻛﻪ ﺍﻣﺮﻭﺯ ﮔﻔﺘﻪ ﻣﻴﺸﻮﺩ ﺩﺭ ﻓﺎﺭﺳﻲ ﻧﺎﻣﻲ ﻧﻤﻴﺪﺍﺷﺖ‪» .‬ﺩﺳﺘﻪ« ﺑﻪ ﺍﻳﻦ ﻣﻌﻨﻲ ﻧﺰﺩﻳﻜﺴﺖ ﻭﻟﻲ ﺑﺎﺯ ﺟﺪﺍﻳﻲ‬ ‫ﺩﺭ ﻣﻴﺎﻥ ﻣﻴﺒﺎﺷﺪ‪ .‬ﺟﻤﻌﻴﺖ ﻳﺎ ﺣﺰﺏ ﻛﺴﺎﻧﻲ ﺭﺍ ﻣﻴﮕﻮﻳﻨﺪ ﻛﻪ ﺍﻧﺪﻳﺸﻪ ﻫﺎﻳﻲ ﺭﺍ ﺩﻧﺒﺎﻝ ﻣﻴﻜﻨﻨﺪ ﻭ ﺩﺭ ﺭﺍﻩ ﭘﻴﺸﺮﻓﺖ ﺑﺎ ﻳﻜﺪﻳﮕﺮ ﭘﻴﻤﺎﻥ‬ ‫ﺑﺴﺘﻪ ﺍﻧﺪ ﻭ ﺩﺳﺖ ﺑﻬﻢ ﺩﺍﺩﻩ ﺍﻧﺪ‪ .‬ﺩﺭ »ﺩﺳﺘﻪ« ﺍﻳﻦ ﻣﻌﻨﻲ ﻧﻴﺴﺖ‪ .‬ﺍﻳﻨﺴﺖ ﻣﺎ ﻭﺍﮊﻩ ﻧﻮﻳﻨﻲ ﺑﺎ ﻫﻤﻴﻦ ﭘﺴﻮﻧﺪ ﭘﺪﻳﺪ ﺁﻭﺭﺩﻩ ﺍﻳﻢ‪ .‬ﺑﺪﻳﻨﺴﺎﻥ‬ ‫ﻛﻪ ﭼﻮﻥ ﺩﺭ ﻓﺎﺭﺳﻲ ﺑﺮﺍﻱ »ﺍﺟﺘﻤﺎﻉ« ﻧﻴﺰ ﻭﺍﮊﻩ ﻧﻤﻴﺒﻮﺩ‪ ،‬ﻧﺨﺴﺖ ﺑﺮﺍﻱ ﺁﻥ »ﺑﺎﻫﻤﻴﺪﻥ« ﻭ »ﻓﺮﺍﻫﻤﻴﺪﻥ« ﺭﺍ ﺭﻭﺍﻥ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺍﻳﻢ‪.‬‬ ‫»ﺑﺎﻫﻤﻴﺪﻥ« ﺩﺭ ﺟﺎﻳﻴﺴﺖ ﻛﻪ ﻳﻜﻲ ﺑﻮﺩﻥ ﺍﻧﺪﻳﺸﻪ ﻫﺎ ﻭ ﻫﻤﺪﺳﺘﻲ ﻭ ﻫﻢ ﭘﻴﻤﺎﻧﻲ ﺧﻮﺍﺳﺘﻪ ﻣﻴﺸﻮﺩ‪ ،‬ﻭ »ﻓﺮﺍﻫﻤﻴﺪﻥ« ﺩﺭ ﺟﺎﻳﻴﺴﺖ ﻛﻪ‬ ‫ﺧﻮﺍﺳﺖ ﺩﺭ ﻳﻜﺠﺎ ﮔﺮﺩ ﺁﻣﺪﻥ ﻭ ﻓﺮﺍﻫﻢ ﺑﻮﺩﻥ ﺑﺎﺷﺪ‪.‬‬ ‫ﻣﺎ ﺍﺯ ﺍﻳﻦ ﺩﻭ ﺭﻳﺸﻪ ﻭﺍﮊﻩ ﻫﺎﻱ »ﺑﺎﻫﻤﺎﺩ« ﻭ »ﻓﺮﺍﻫﻤﺎﺩ« ﺭﺍ ﮔﺮﻓﺘﻪ ﺍﻳﻢ ﻛﻪ ﺁﻥ ﻳﻜﻲ ﺩﺭﺳﺖ ﺑﻤﻌﻨﻲ ﺟﻤﻌﻴﺖ ﻭ ﺣﺰﺏ ﻣﻴﺒﺎﺷﺪ‪.‬‬ ‫‪٣‬ـ ﺁﺭ‪ :‬ﺍﻳﻦ ﭘﺴﻮﻧﺪ »ﺑﺴﻴﺎﺭﻱ ﻳﻚ ﻛﺎﺭ« ﺭﺍ ﺭﺳﺎﻧﺪ‪ .‬ﻫﻤﭽﻮﻥ ﻛﺸﺘﺎﺭ ﻛﻪ ﺑﻤﻌﻨﻲ ﻛﺸﺘﻦ ﺑﺴﻴﺎﺭ ﺍﺳﺖ‪ .‬ﺑﻬﻤﺎﻥ ﻣﻌﻨﻲ ﺍﺳﺖ‪:‬‬ ‫ﺩﻳﺪﺍﺭ‪ ،‬ﺭﻓﺘﺎﺭ‪ ،‬ﮔﻔﺘﺎﺭ‪ ،‬ﺟﺴﺘﺎﺭ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ‪ .‬ﺍﻳﻦ ﭘﺴﻮﻧﺪ ﺩﺭ ﻓﺎﺭﺳﻲ ﻧﺎﺑﺴﺎﻣﺎﻥ ﻣﻴﺒﻮﺩ‪ .‬ﺯﻳﺮﺍ ﺍﺯ ﻳﻜﺴﻮ ﺁﻧﺮﺍ ﺩﺭ ﻫﻤﻪ ﺟﺎ ﻧﻴﺎﻭﺭﺩﻧﺪﻱ‪،‬‬ ‫ﻭ ﺍﺯ ﻳﻜﺴﻮ ﺩﺭ ﻛﻠﻤﻪ ﻫﺎﻱ ﺧﺮﻳﺪﺍﺭ ﻭ ﮔﺮﻓﺘﺎﺭ ﻭ ﻣﺎﻧﻨﺪ ﺁﻧﻬﺎ ﺍﺯ ﻣﻌﻨﻲ ﺧﻮﺩﺵ ﺑﻴﺮﻭﻥ ﺑﺮﺩﻧﺪﻱ‪ .‬ﻣﺎ ﺍﻳﻦ ﺭﺍ ﻧﻴﺰ ﺑﺴﺎﻣﺎﻥ ﻧﻬﺎﺩﻩ ﺍﻳﻢ ﻛﻪ‬ ‫ﺩﺭ ﻫﻤﻪ ﺟﺎ ﺗﻮﺍﻧﻴﻢ ﺁﻭﺭﺩ ﻭ »ﭘﺮﺳﻴﺘﺎﺭ« ﻭ »ﻧﻮﻳﺴﻴﺘﺎﺭ« ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﻧﻴﺰ ﺗﻮﺍﻧﻴﻢ ﮔﻔﺖ‪ .‬ﺍﺯ ﺁﻧﺴﻮﻱ ﺑﺎﻳﺪ ﺧﺮﻳﺪﺍﺭ ﻭ ﮔﺮﻓﺘﺎﺭ ﻧﻴﺰ ﺟﺰ‬ ‫ﺑﻤﻌﻨﻲ ﺭﺍﺳﺖ ﺧﻮﺩ )ﺧﺮﻳﺪﻥ ﺑﺴﻴﺎﺭ ﻭ ﮔﺮﻓﺘﻦ ﺑﺴﻴﺎﺭ( ﻧﻴﺎﻭﺭﻳﻢ‪.‬‬ ‫‪٤‬ـ ﺍﻙ‪ :‬ﺍﻳﻦ ﭘﺴﻮﻧﺪ ﻣﻌﻨﻲ »ﺁﻧﭽﻪ ﻛﻨﻨﺪ« ﺭﺍ ﺭﺳﺎﻧﺪ‪ .‬ﻫﻤﭽﻮﻥ »ﺧﻮﺭﺍﻙ« ﻛﻪ ﺑﻤﻌﻨﻲ ﺁﻥ »ﺁﻧﭽﻪ ﺧﻮﺭﻧﺪ« ﺍﺳﺖ‪.‬‬ ‫»ﺧﻮﺭﺍﻙ ﮔﻴﻼﻧﻴﺎﻥ ﺑﺮﻧﺞ ﺍﺳﺖ«‪» ،‬ﺟﻮ ﺧﻮﺭﺍﻙ ﺁﺩﻣﻲ ﻧﻴﺴﺖ«‪.‬‬ ‫ﺍﻳﻦ ﭘﺴﻮﻧﺪ ﺩﺭ ﻓﺎﺭﺳﻲ ﺭﻭﺍﻥ ﻧﻤﻴﺒﻮﺩ ﻭ ﺍﺯ ﺁﻥ ﺗﻨﻬﺎ ﺩﻭ ﻭﺍﮊﻩ ﺧﻮﺭﺍﻙ ﻭ ﭘﻮﺷﺎﻙ ﺁﻭﺭﺩﻩ ﺷﺪﻱ ﻭﻟﻲ ﻣﺎ ﺁﻧﺮﺍ ﺭﻭﺍﻥ‬ ‫ﮔﺮﺩﺍﻧﻴﺪﻩ ﺍﻳﻢ ﻭ ﻫﺮﮔﻮﻧﻪ ﻭﺍﮊﻩ ﻛﻪ ﻧﻴﺎﺯ ﺑﺎﺷﺪ ﺗﻮﺍﻥ ﺁﻭﺭﺩ‪ ،‬ﻫﻤﭽﻮﻥ ﺁﻣﻮﺯﺍﻙ‪ ،‬ﺩﺍﺭﺍﻙ‪ ،‬ﮔﺴﺘﺮﺍﻙ‪ ،‬ﺧﻮﺍﻧﺎﻙ‪ ،‬ﻧﻮﻳﺴﺎﻙ‪.‬‬

‫ﺯﺑﺎﻥ ﭘﺎﻙ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺳﻮﺯﺍﻙ ﻛﻪ ﺩﺭ ﺯﺑﺎﻧﻬﺎ ﻧﺎﻡ ﻳﻚ ﺑﻴﻤﺎﺭﻳﺴﺖ ﻏﻠﻄﺴﺖ ﻭ ﺑﺎﻳﺪ ﺁﻧﺮﺍ »ﺳﻮﺯﺍﻧﺎﻙ« ﮔﺮﺩﺍﻧﻴﺪ ﻭ ﺩﺭ ﻣﻌﻨﻲ »ﺁﻧﭽﻪ ﺳﻮﺯﺍﻧﻨﺪ« ﺑﻜﺎﺭ‬ ‫ﺑﺮﺩ‪.‬‬ ‫»ﭼﺎﭖ« ﺩﺭ ﻓﺎﺭﺳﻲ ﺑﻜﺎﺭ ﻣﻴﺮﻓﺖ ﻭﻟﻲ ﺍﺯ ﺁﻥ ﻛﺎﺭﻭﺍﮊﻩ ﻭ ﺩﻳﮕﺮ ﺟﺪﺍ ﺷﺪﻩ ﻫﺎ ﻧﻴﺎﻭﺭﺩﻧﺪﻱ‪ .‬ﺍﺯ ﺁﻧﺴﻮﻱ »ﭼﺎﭘﻴﺪﻥ« ﺭﺍ ﺩﺭ ﻣﻌﻨﻲ‬ ‫ﺗﺎﺭﺍﺝ ﺑﻜﺎﺭ ﺑﺮﺩﻧﺪﻱ‪ .‬ﻭﻟﻲ ﭼﺎﭘﻴﺪﻥ ﺑﺎ ﺍﻳﻦ ﻣﻌﻨﻲ ﺍﺯ ﺗﺮﻛﻲ ﺑﺮﺩﺍﺷﺘﻪ ﺷﺪﻩ ﻭ ﺍﺯ ﺧﻮﺩ ﻓﺎﺭﺳﻲ ﻧﻴﺴﺖ ﻭ ﻧﻴﺎﺯﻱ ﺑﺂﻥ ﻧﻤﻴﺪﺍﺭﻳﻢ‪ .‬ﺍﻳﻨﺴﺖ‬ ‫ﺑﺎﻳﺪ ﺁﻧﺮﺍ ﻓﺮﺍﻣﻮﺵ ﻛﺮﺩ ﻭ »ﭼﺎﭘﻴﺪﻥ« ﺭﺍ ﺑﻬﻤﺎﻥ ﻣﻌﻨﻲ ﭼﺎﭖ ﻛﺮﺩﻥ ﺭﻭﺍﻥ ﮔﺮﺩﺍﻧﻴﺪ ﻭ ﺍﺯ ﺁﻥ ﺟﺪﺍ ﺷﺪﻩ ﻫﺎ ﺁﻭﺭﺩ‪ .‬ﺍﺯ ﺟﻤﻠﻪ ﺑﺎﻳﺪ‬ ‫»ﭼﺎﭘﺎﻙ« ﺁﻭﺭﺩ ﻛﻪ »ﭼﺎﭘﺎﻛﻬﺎ« ﺑﻤﻌﻨﻲ ﻣﻄﺒﻮﻋﺎﺕ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪.‬‬ ‫‪ ٥‬ـ ﺑﺎﺭ‪ :‬ﺍﻳﻦ ﭘﺴﻮﻧﺪ ﻣﻌﻨﻲ »ﺁﻧﭽﻪ ﺩﺭ ﻛﻨﺎﺭ ﭼﻴﺰﻱ ﻧﻬﺎﺩﻩ« ﺭﺍ ﻓﻬﻤﺎﻧﺪ‪ .‬ﻫﻤﭽﻮﻥ »ﺭﻭﺩﺑﺎﺭ« ﻛﻪ ﺑﻤﻌﻨﻲ ﺯﻣﻴﻨﻬﺎﻱ ﻛﻨﺎﺭ ﺭﻭﺩ‬ ‫ﻣﻴﺒﺎﺷﺪ‪ .‬ﺍﻳﻨﮕﻮﻧﻪ ﺍﺳﺖ ﺍﺭﺳﺒﺎﺭ‪ ،‬ﺯﻧﮕﺒﺎﺭ‪ ،‬ﺟﻮﻳﺒﺎﺭ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ‪ .‬ﺍﺭﺳﺒﺎﺭ ﻧﺎﻡ ﺑﺨﺸﻲ ﺍﺯ ﺯﻣﻴﻨﻬﺎﻱ ﺁﺫﺭﺑﺎﻳﺠﺎﻧﺴﺖ ﻛﻪ ﺩﺭ ﻛﻨﺎﺭ ﺭﻭﺩ‬ ‫ﺍﺭﺱ ﺍﻓﺘﺎﺩﻩ‪ .‬ﺯﻧﮕﺒﺎﺭ ﺟﺰﻳﺮﻩ ﺍﻳﺴﺖ ﻛﻪ ﺩﺭ ﻛﻨﺎﺭ ﺍﻓﺮﻳﻘﺎ )ﻳﺎ ﻛﺸﻮﺭ ﺯﻧﮓ( ﻧﻬﺎﺩﻩ‪ .‬ﺟﻮﻳﺒﺎﺭ ﻫﺮ ﺯﻣﻴﻨﻲ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻛﻨﺎﺭ ﺟﻮﻱ‬ ‫ﺑﺎﺷﺪ‪ ،‬ﺍﻳﻨﻜﻪ ﺁﻧﺮﺍ ﺑﻤﻌﻨﻲ ﺧﻮﺩ ﺟﻮﻱ ﻣﻴﺂﻭﺭﻧﺪ ﻏﻠﻂ ﺍﺳﺖ‪.‬‬ ‫‪٦‬ـ ﺑﺎﻥ‪ :‬ﺍﻳﻦ ﭘﺴﻮﻧﺪ ﻣﻌﻨﻲ »ﻧﮕﻬﺪﺍﺭﻧﺪﻩ ﻭ ﭘﺮﻭﺍ ﻛﻨﻨﺪﻩ« ﺭﺍ ﻣﻴﺮﺳﺎﻧﺪ‪ .‬ﻫﻤﭽﻮﻥ »ﺑﺎﻏﺒﺎﻥ« ﻛﻪ ﺑﻤﻌﻨﻲ ﻧﮕﻬﺪﺍﺭﻧﺪﻩ ﺑﺎﻍ ﻭ ﭘﺮﻭﺍ‬ ‫ﻛﻨﻨﺪﻩ ﺁﻥ ﻣﻴﺒﺎﺷﺪ‪ .‬ﺍﻳﻦ ﭘﺴﻮﻧﺪ ﺭﻭﺍﻧﺘﺮ ﺍﺯ ﺩﻳﮕﺮﻫﺎ ﻣﻴﺒﻮﺩ ﻭ ﻣﺎ ﻣﻴﺒﺎﻳﺪ ﻫﺮﭼﻪ ﺭﻭﺍﻧﺘﺮ ﮔﺮﺩﺍﻧﻴﻢ ﻭ ﻫﺮ ﮔﻮﻧﻪ ﻛﻠﻤﻪ ﺑﻴﺎﻭﺭﻳﻢ‪ ،‬ﻫﻤﭽﻮﻥ‪:‬‬ ‫ﺩﻫﺒﺎﻥ‪ ،‬ﺷﻬﺮﺑﺎﻥ‪ ،‬ﮔﻨﺠﺒﺎﻥ‪ ،‬ﺭﺍﻫﺒﺎﻥ‪ ،‬ﻣﺮﺯﺑﺎﻥ‪ ،‬ﺳﺎﻣﺎﻧﺒﺎﻥ‪ ،‬ﺑﺎﺯﺍﺭﺑﺎﻥ‪ ،‬ﻛﻮﭼﻪ ﺑﺎﻥ ﻭ ﻣﺎﻧﻨﺪ ﺁﻥ‪.‬‬ ‫‪٧‬ـ ﺩﺍﻥ‪ :‬ﺍﻳﻦ ﭘﺴﻮﻧﺪ ﻣﻌﻨﻲ ﻇﺮﻑ ﺭﺍ ﻣﻴﺮﺳﺎﻧﺪ ﻭ ﺍﻳﻦ ﻧﻴﺰ ﺭﻭﺍﻧﺘﺮ ﻣﻴﺒﻮﺩﻩ ﻭ ﻣﻴﺒﺎﻳﺪ ﺭﻭﺍﻧﺘﺮﺵ ﮔﺮﺩﺍﻧﻴﻢ‪ .‬ﮔﻠﺪﺍﻥ‪ ،‬ﻧﻤﻜﺪﺍﻥ‪،‬‬ ‫ﭼﺎﻳﺪﺍﻥ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﻣﻴﺒﻮﺩ ﻭ ﻣﺎ ﻣﻴﺒﺎﻳﺪ ﺁﺗﺸﺪﺍﻥ )ﺑﺠﺎﻱ ﻣﻨﻘﻞ( ﻭ ﻛﺎﻏﺬﺩﺍﻥ )ﺑﺠﺎﻱ ﺟﺎ ﻛﺎﻏﺬﻱ( ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﺭﺍ ﺑﻴﺎﻭﺭﻳﻢ‪.‬‬ ‫‪ ٨‬ـ ﺩﻳﺲ‪ :‬ﺍﻳﻦ ﭘﺴﻮﻧﺪ »ﻣﺎﻧﻨﺪﻩ ﻳﻚ ﭼﻴﺰﻱ ﻛﻪ ﺑﺮﺍﻱ ﻧﺸﺎﻥ ﺩﺍﺩﻥ ﺳﺎﺧﺘﻪ ﺷﻮﺩ« ﺭﺍ ﻓﻬﻤﺎﻧﺪ‪ .‬ﻫﻤﭽﻮﻥ »ﺗﻨﺪﻳﺲ« ﻛﻪ ﺑﻤﻌﻨﻲ‬ ‫ﻣﺠﺴﻤﻪ ﺍﺳﺖ ﻭ ﻣﺎ ﺗﻮﺍﻧﻴﻢ ﻛﻠﻤﻪ ﻫﺎﻱ ﺍﺳﺒﺪﻳﺲ‪ ،‬ﺷﺘﺮﺩﻳﺲ‪ ،‬ﻓﻴﻠﺪﻳﺲ‪ ،‬ﮔﻠﺪﻳﺲ‪ ،‬ﺩﺭﺧﺖ ﺩﻳﺲ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﺭﺍ ﻧﻴﺰ ﺑﻴﺎﻭﺭﻳﻢ‪.‬‬ ‫‪٩‬ـ ﺳﺎﺭ‪ :‬ﺍﻳﻦ ﭘﺴﻮﻧﺪ ﺑﻤﻌﻨﻲ »ﺟﺎﻳﻴﻜﻪ ﻳﻚ ﭼﻴﺰﻱ ﺩﺭ ﺁﻥ ﻓﺮﺍﻭﺍﻥ ﻣﻴﺒﺎﺷﺪ« ﺍﺳﺖ‪ .‬ﻫﻤﭽﻮﻥ »ﺭﻭﺩﺳﺎﺭ« ﻛﻪ ﺑﻤﻌﻨﻲ ﺟﺎﻳﻴﻜﻪ‬ ‫ﺭﻭﺩ ﺩﺭ ﺁﻥ ﻓﺮﺍﻭﺍﻧﺴﺖ ﻣﻴﺂﻳﺪ‪ .‬ﺍﺯ ﺍﻳﻨﮕﻮﻧﻪ ﺍﺳﺖ ﻛﻮﻫﺴﺎﺭ‪ ،‬ﭼﺸﻤﻪ ﺳﺎﺭ‪ ،‬ﺷﺎﺧﺴﺎﺭ ﻛﻪ ﺍﺯ ﭘﻴﺶ ﻣﻴﺂﻣﺪ ﻧﻴﺰ ﻣﺎ ﺗﻮﺍﻧﻴﻢ ﮔﻔﺖ‪:‬‬ ‫ﺩﺭﺧﺘﺴﺎﺭ‪ ،‬ﭼﺎﻫﺴﺎﺭ‪ ،‬ﺩﺭﻩ ﺳﺎﺭ‪ ،‬ﻧﻴﺴﺎﺭ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ‪.‬‬ ‫ﺑﺠﺎﻱ ﻛﻠﻤﻪ ﻫﺎﻱ ﮔﻠﺰﺍﺭ‪ ،‬ﻻﻟﻪ ﺯﺍﺭ‪ ،‬ﺷﻮﺭﻩ ﺯﺍﺭ‪ ،‬ﻛﺸﺖ ﺯﺍﺭ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﻧﻴﺰ ﮔﻠﺴﺎﺭ‪ ،‬ﻻﻟﻪ ﺳﺎﺭ‪ ،‬ﺷﻮﺭﻩ ﺳﺎﺭ ﺑﺎﻳﺪ ﮔﻔﺖ ﺯﻳﺮﺍ‬ ‫ﺯﺍﺭ ﻭ ﺳﺎﺭ ﻳﻚ ﭘﺴﻮﻧﺪ ﺍﺳﺖ ﻭ ﻣﺎ ﺍﻛﻨﻮﻥ ﺑﺎﻳﺪ ﻳﻜﻲ ﺭﺍ ﺑﮕﻴﺮﻳﻢ ﻭ ﺁﻧﺪﻳﮕﺮﻱ ﺭﺍ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﻳﻢ‪.‬‬ ‫ﻛﻠﻤﻪ »ﺳﻨﮕﺴﺎﺭ« ﺭﺍ ﻛﻪ ﺑﻤﻌﻨﻲ ﺳﻨﮓ ﺑﺎﺭﺍﻥ ﻛﺮﺩﻥ ﻛﺴﻲ ﻣﻴﺂﻭﺭﻧﺪ ﻏﻠﻂ ﺍﺳﺖ‪ ،‬ﻭ ﺑﺎﻳﺪ ﺁﻧﺮﺍ ﺩﺭ ﻣﻌﻨﻲ ﺩﺭﺳﺖ ﺧﻮﺩ‬ ‫)ﺟﺎﻳﻴﻜﻪ ﺳﻨﮓ ﺑﺴﻴﺎﺭ ﺩﺍﺭﺩ( ﺑﻜﺎﺭ ﺑﺮﺩ‪ .‬ﻫﻤﭽﻨﻴﻦ ﻛﻠﻤﻪ ﻫﺎﻱ ﺷﺮﻣﺴﺎﺭ ﻭ ﺳﺒﻜﺴﺎﺭ ﻭ ﻧﮕﻮﻧﺴﺎﺭ ﻏﻠﻂ ﺍﺳﺖ ﻭ ﺑﺎﻳﺪ ﺑﺠﺎﻱ ﺁﻧﻬﺎ‬ ‫ﺷﺮﻣﻨﺪﻩ ﻭ ﺳﺒﻜﺴﺮ ﻭ ﻧﮕﻮﻧﺴﺮ ﺁﻭﺭﺩ‪.‬‬ ‫ﻧﻴﺰ »ﺳﺘﺎﻥ« ﺭﺍ ﻛﻪ ﻫﻤﭽﻮﻥ ﭘﺴﻮﻧﺪ ﺑﻜﺎﺭ ﺑﺮﺩﻩ ﭼﻤﻨﺴﺘﺎﻥ‪ ،‬ﮔﻠﺴﺘﺎﻥ‪ ،‬ﺑﺎﻏﺴﺘﺎﻥ ﻣﻴﺂﻭﺭﻧﺪ ﻏﻠﻂ ﻣﻴﺒﺎﺷﺪ‪ ،‬ﻭ ﻣﻴﺒﺎﻳﺪ ﺑﺠﺎﻱ ﺁﻥ‬ ‫»ﺳﺎﺭ« ﺭﺍ ﺁﻭﺭﺩ‪» .‬ﺳﺘﺎﻥ« ﺑﻤﻌﻨﻲ »ﻳﻚ ﺑﺨﺸﻲ ﺍﺯ ﻛﺸﻮﺭ ﺩﺍﺭﺍﻱ ﭼﻨﺪ ﺷﻬﺮ ﺑﺰﺭﮒ« ﻣﻴﺒﺎﺷﺪ ﻭ ﺧﻮﺩ ﻧﺎﻡ ﻭﺍﮊﻩ ﺍﺳﺖ ﻧﻪ ﭘﺴﻮﻧﺪ‪.‬‬ ‫ﺑﻬﺮﺣﺎﻝ ﺑﺎﻳﺪ ﺁﻧﺮﺍ ﺩﺭ ﻣﻌﻨﻲ ﻧﺎﻣﻲ ﺑﻜﺎﺭ ﺑﺮﺩ‪.‬‬ ‫‪١٠‬ـ ﮔﺎﻥ‪ :‬ﺍﻳﻦ ﭘﺴﻮﻧﺪ ﺑﻤﻌﻨﻲ ﺑﺴﺘﮕﻲ )ﻧﺴﺒﺖ( ﺑﺎ ﻳﻚ ﭼﻴﺰﻱ ﺭﺍ ﻣﻴﺮﺳﺎﻧﺪ‪ ،‬ﭼﻮﻥ ﺩﻫﮕﺎﻥ ﻛﻪ ﺑﻤﻌﻨﻲ ﺩﻩ ﻧﺸﻴﻦ ﺍﺳﺖ ﻭﻟﻲ‬ ‫ﺩﺭ ﺁﻥ ﺭﻭﺍﻥ ﻧﻤﻴﺒﺎﺷﺪ ﻭ ﻣﺎ ﺑﺎﻳﺪ ﺭﻭﺍﻧﺶ ﮔﺮﺩﺍﻧﻴﻢ ﻭ ﺑﺴﺘﮕﻲ ﺭﺍ ﺗﻨﻬﺎ ﺑﺎ ﺍﻳﻦ ﺑﺮﺳﺎﻧﻴﻢ )ﻳﺎﺀ ﺭﺍ ﺍﺯ ﻣﻌﻨﻲ ﺑﺴﺘﮕﻲ ﺑﻴﺮﻭﻥ ﺑﺮﻳﻢ(‪ .‬ﻣﺜﻼ‬

‫ﺯﺑﺎﻥ ﭘﺎﻙ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺑﮕﻮﻳﻴﻢ‪ :‬ﺷﻬﺮﮔﺎﻥ‪ ،‬ﺑﻬﺎﺭﮔﺎﻥ‪ ،‬ﺍﺭﻭﭘﺎﮔﺎﻥ‪ ،‬ﺍﻓﺮﻳﻜﺎﮔﺎﻥ‪ ،‬ﺗﺒﺮﻳﺰﮔﺎﻥ‪ ،‬ﺗﻬﺮﺍﻧﮕﺎﻥ‪) .‬ﺯﻳﺮﺍ ﻳﺎﺀ ﺑﻤﻌﻨﻲ ﻫﺎﻱ ﺩﻳﮕﺮ ﻧﻴﺰ ﻣﻴﺂﻳﺪ ﻭ ﺑﺎﻳﺪ ﺑﻪ ﺍﻳﻦ‬ ‫ﻣﻌﻨﻲ ﺗﻨﻬﺎ ﻛﻠﻤﻪ »ﮔﺎﻥ« ﺑﻜﺎﺭ ﺭﻭﺩ(‪.‬‬ ‫‪١١‬ـ ﮔﺎﻩ‪ :‬ﺍﻳﻦ ﭘﺴﻮﻧﺪ »ﺟﺎﻱ ﺭﻭ ﺩﺍﺩﻥ ﻳﻚ ﻛﺎﺭﻱ« ﺭﺍ ﻓﻬﻤﺎﻧﺪ‪ .‬ﻣﺜﻼ ﭘﻨﺎﻫﮕﺎﻩ »ﺟﺎﻳﻴﻜﻪ ﻛﺴﻲ ﺩﺭ ﺁﻥ ﭘﻨﺎﻫﺪ«‪ .‬ﺍﺯ ﺍﻳﻨﮕﻮﻧﻪ‬ ‫ﺍﺳﺖ ﮔﺮﻳﺰﮔﺎﻩ‪ ،‬ﺁﺳﺎﻳﺸﮕﺎﻩ‪ ،‬ﮔﺬﺭﮔﺎﻩ‪ ،‬ﺧﻮﺍﺑﮕﺎﻩ‪ ،‬ﻧﻬﺎﻧﮕﺎﻩ‪ ،‬ﭘﺮﺳﺘﺸﮕﺎﻩ‪ ،‬ﻛﺸﺘﻨﮕﺎﻩ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﻛﻪ ﺩﺭ ﻓﺎﺭﺳﻲ ﻣﻴﺂﻳﺪ‪ ،‬ﻭﻟﻲ‬ ‫ﭼﻨﺎﻧﻜﻪ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ ﺩﺭ ﺁﻧﻬﺎ ﻧﺎﺑﺴﺎﻣﺎﻧﻲ ﭘﻴﺪﺍﺳﺖ‪ .‬ﺯﻳﺮﺍ ﺩﺭ ﺑﺮﺧﻲ ﭘﺴﻮﻧﺪ ﺭﺍ ﺑﺨﻮﺩ ﺭﻳﺸﻪ ﭘﻴﻮﻧﺪﺍﻧﻴﺪﻩ ﻭ ﺩﺭ ﺑﺮﺧﻲ »ﺷﻴﻦ« ﻭ ﺩﺭ‬ ‫ﺑﺮﺧﻲ »ﺗﺎ ﻭ ﻧﻮﻥ« ﺍﻓﺰﻭﺩﻩ ﺍﻧﺪ‪ .‬ﺍﻳﻦ ﻧﺎﺳﺰﺍﺳﺖ‪ .‬ﺍﮔﺮ ﺍﺯ ﺷﻴﻦ ﭼﺸﻢ ﭘﻮﺷﻴﻢ ﻭ ﺩﺭ ﺑﺮﺧﻲ ﺟﺎﻫﺎ )ﺍﺯ ﺩﺍﻧﺸﮕﺎﻩ ﻭ ﻣﺎﻧﻨﺪﻫﺎﻳﺶ( ﺁﻭﺭﺩﻥ‬ ‫ﺁﻥ ﺭﺍ ﻧﺎﺳﺰﺍ ﻧﺸﻤﺎﺭﻳﻢ‪ ،‬ﺁﻭﺭﺩﻥ ﺗﺎ ﻭ ﻧﻮﻥ ﻫﺮ ﺁﻳﻨﻪ ﻧﺎﺳﺰﺍﺳﺖ ﻭ ﻣﻴﺒﺎﻳﺪ ﺑﺠﺎﻱ ﻛﺸﺘﻨﮕﺎﻩ ﻣﺜﻼ »ﻛﺸﮕﺎﻩ« ﮔﻔﺖ‪.‬‬ ‫ﺍﺯ ﺁﻧﺴﻮﻱ ﺍﻳﻦ ﭘﺴﻮﻧﺪ ﺭﺍ ﺩﺭ ﺯﻣﺎﻥ ﻧﻴﺰ ﺑﻜﺎﺭ ﻣﻲ ﺑﺮﻧﺪ‪ .‬ﻫﻤﭽﻮﻥ »ﺻﺒﺤﮕﺎﻩ«‪» ،‬ﺷﺎﻣﮕﺎﻩ« ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻦ‪» .‬ﮔﺎﻩ« ﺧﻮﺩ ﺩﺭ ﺯﺑﺎﻥ‬ ‫ﺑﻤﻌﻨﻲ ﺯﻣﺎﻥ ﻣﻴﺒﺎﺷﺪ‪» :‬ﮔﺎﻫﻲ ﻣﻴﺂﻣﺪ«‪ .‬ﻭﻟﻲ ﺍﻳﻦ ﺧﻮﺩ ﻧﺎﺑﺴﺎﻣﺎﻧﻲ ﺩﻳﮕﺮﻱ ﺍﺳﺖ ﻭ ﻣﻴﺒﺎﻳﺪ ﺁﻧﺮﺍ ﺟﺰ ﺩﺭ ﺍﻳﻦ ﻣﻌﻨﻲ ﭘﺴﻮﻧﺪﻱ ﺑﻜﺎﺭ‬ ‫ﻧﺒﺮﺩ ﻭ ﺑﺮﺍﻱ ﺯﻣﺎﻥ ﻛﻠﻤﻪ »ﻫﻨﮕﺎﻡ« ﺭﺍ ﺭﻭﺍﺝ ﺩﺍﺩ‪ .‬ﺑﺠﺎﻱ »ﮔﺎﻫﻲ ﻣﻴﺂﻣﺪ«‪ ،‬ﺑﺎﻳﺪ ﮔﻔﺖ‪» :‬ﺑﺮﺧﻲ ﻫﻨﮕﺎﻡ ﻣﻴﺂﻣﺪ«‪.‬‬ ‫‪١٢‬ـ ﻛﺪﻩ‪ :‬ﺍﻳﻦ ﻛﻠﻤﻪ ﻧﺨﺴﺖ ﺑﻤﻌﻨﻲ ﺧﺎﻧﻪ ﺑﻮﺩﻩ‪ .‬ﻭﻟﻲ ﺍﻛﻨﻮﻥ ﺩﺭ ﺣﺎﻝ ﭘﺴﻮﻧﺪﻱ ﺑﻜﺎﺭ ﻣﻴﺮﻭﺩ ﻭ ﻣﻌﻨﻲ ﺁﻥ »ﺧﺎﻧﻪ ﺍﻱ ﻛﻪ‬ ‫ﺑﺮﺍﻱ ﻳﻚ ﻛﺎﺭﻱ ﻳﺎ ﻳﻚ ﭼﻴﺰﻱ ﺑﺴﺎﺯﻧﺪ« ﻣﻴﺒﺎﺷﺪ‪ .‬ﻣﺜﻼ ﺁﺗﺸﻜﺪﻩ‪ ،‬ﺑﺘﻜﺪﻩ‪ ،‬ﻭ ﻣﺎ ﻣﻴﺘﻮﺍﻧﻴﻢ »ﺩﻳﻨﻜﺪﻩ« ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﻧﻴﺰ ﺑﮕﻮﻳﻴﻢ‪.‬‬ ‫‪١٣‬ـ ﮔﺮﻱ‪ :‬ﺍﻳﻦ ﭘﺴﻮﻧﺪ »ﭘﺬﻳﺮﻓﺘﻦ ﭼﻴﺰﻱ ﻭ ﻫﻮﺍﺩﺍﺭ ﺁﻥ ﺑﻮﺩﻥ« ﺭﺍ ﺭﺳﺎﻧﺪ‪ .‬ﻫﻤﭽﻮﻥ »ﺻﻮﻓﻴﮕﺮﻱ« ﻛﻪ ﺑﻤﻌﻨﻲ ﺻﻮﻓﻲ ﺑﻮﺩﻥ‬ ‫ﻭ ﻫﻮﺍﻱ ﺁﻥ ﺩﺍﺷﺘﻦ ﻣﻴﺒﺎﺷﺪ‪ .‬ﻫﻤﭽﻨﺎﻧﺴﺖ ﺑﻬﺎﻳﻴﮕﺮﻱ‪ ،‬ﺷﻴﻌﻴﮕﺮﻱ‪ ،‬ﻣﺴﻴﺤﻴﮕﺮﻱ‪ ،‬ﺯﺭﺩﺷﺘﻴﮕﺮﻱ ﻭ ﻣﺎﻧﻨﺪ ﺁﻧﻬﺎ‪» .‬ﺍﺭﻭﭘﺎﮔﺮﻱ« ﻛﻪ‬ ‫ﻣﻴﮕﻮﻳﻴﻢ »ﺯﻧﺪﮔﺎﻧﻲ ﺍﺭﻭﭘﺎ ﺭﺍ ﭘﺬﻳﺮﻓﺘﻦ ﻭ ﺩﻝ ﺑﺂﻥ ﺑﺴﺘﻦ ﻭ ﻫﻮﺍﻳﺶ ﺩﺍﺷﺘﻦ« ﺍﺳﺖ‪.‬‬ ‫ﺍﻳﻦ ﭘﺴﻮﻧﺪ ﺩﺍﺳﺘﺎﻧﻲ ﻣﻴﺪﺍﺭﺩ ﻛﻪ ﺑﺎﻳﺪ ﺑﻨﻮﻳﺴﻢ‪ .‬ﺩﺭ ﻓﺎﺭﺳﻲ ﻭﺍﮊﻩ ﻫﺎﻳﻲ ﺍﺳﺖ ﻫﻤﭽﻮﻥ ﺩﺭﻭﮔﺮ‪ ،‬ﺁﻫﻨﮕﺮ‪ ،‬ﻣﺴﮕﺮ‪ ،‬ﺳﺘﻤﮕﺮ ﻭ‬ ‫ﺑﺴﻴﺎﺭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ‪ .‬ﺩﺭ ﺁﻥ ﺯﺑﺎﻥ »ﮔﺮ« ﺑﺮﻭﻳﻪ ﭘﺴﻮﻧﺪ ﺑﻜﺎﺭ ﻣﻴﺮﻓﺖ ﻭ ﻣﻌﻨﺎﻱ ﺁﻥ »ﺑﻜﺎﺭﻱ ﭘﺮﺩﺍﺧﺘﻦ ﻭ ﺁﻧﺮﺍ ﭘﻴﺸﻪ ﺧﻮﺩ ﮔﺮﻓﺘﻦ« ﻣﻴﺒﻮﺩ‬ ‫ﻭﻟﻲ ﺭﺍﺳﺘﻲ ﺁﻧﺴﺖ ﻛﻪ »ﮔﺮ« ﻫﻤﺎﻥ »ﻛﺮ« ﺍﺳﺖ ﻛﻪ ﮔﻮﻧﻪ ﺩﻭﻡ ﺍﺯ ﻧﺎﻣﻬﺎﻱ ﻛﻨﻨﺪﻩ ﺍﺯ ﺭﻳﺸﻪ »ﻛﺮﺩﻥ« ﻣﻴﺒﺎﺷﺪ‪.‬‬ ‫ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪ ﺍﻳﻢ ﻧﺎﻣﻬﺎﻱ ﻛﻨﻨﺪﻩ ﺑﺴﻪ ﮔﻮﻧﻪ ﺁﻳﺪ‪ .‬ﻣﺜﻼ ﺍﺯ »ﺭﻓﺘﻦ« ﺭﻭﻧﺪﻩ‪ ،‬ﺭﻭﺍ‪ ،‬ﺭﻭﺍﻥ ﺁﻳﺪ‪ .‬ﺍﺯ »ﻛﺮﺩﻥ« ﻧﻴﺰ‪ ،‬ﻛﻪ ﮔﻔﺘﻪ ﺍﻳﻢ ﺍﺯ‬ ‫ﻛﺎﺭﻭﺍﮊﻩ ﻫﺎﻱ ﺩﻭ ﺭﻳﺸﻪ ﺍﻳﺴﺖ ﻭ ﻧﻴﺰ ﮔﻔﺘﻪ ﺍﻳﻢ ﻛﻪ ﺑﺎﻳﺪ ﺭﻳﺸﻪ ﻳﻜﻢ ﺁﻧﺮﺍ ﮔﺮﻓﺖ‪ ،‬ﻛﺮﻧﺪﻩ‪ ،‬ﻛﺮﺍ‪ ،‬ﻛﺮﺍﻥ ﻣﻴﺂﻳﺪ‪.‬‬ ‫ﺍﻳﻦ ﻫﻢ ﻗﺎﻋﺪﻩ ﺍﻳﺴﺖ ﻛﻪ ﭼﻮﻥ ﮔﻮﻧﻪ ﺩﻭﻡ ﺍﺯ ﻧﺎﻡ ﻛﻨﻨﺪﻩ ﺑﻮﺍﮊﻩ ﺩﻳﮕﺮﻱ ﭘﻴﻮﺳﺖ‪ ،‬ﺍﻟﻒ ﺍﺯ ﺁﺧﺮﺵ ﺍﻓﺘﺪ‪ .‬ﻣﺜﻼ ﮔﻔﺘﻪ ﺷﻮﺩ‪:‬‬ ‫ﻧﻴﻜﺨﻮﺍﻩ‪ ،‬ﺁﺩﻣﻜﺶ‪ ،‬ﺑﺪﺁﻣﻮﺯ )ﺑﺠﺎﻱ ﻧﻴﻜﺨﻮﺍﻫﺎ‪ ،‬ﺁﺩﻣﻜﺸﺎ‪ ،‬ﺑﺪﺁﻣﻮﺯﺍ(‪.‬‬ ‫ﭘﺲ ﻣﺴﮕﺮ‪ ،‬ﺁﻫﻨﮕﺮ ﻭ ﻣﺎﻧﻨﺪﻫﺎﻱ ﺁﻧﻬﺎ ﺩﺭﺳﺘﺶ ﻣﺴﻜﺮ‪ ،‬ﺁﻫﻨﻜﺮ )ﺑﺎ ﻛﺎﻑ ﻋﺮﺑﻲ( ﺍﺳﺖ ﻭ »ﻛﺮ« ﻧﻴﺰ ﭘﺴﻮﻧﺪ ﻧﻤﻴﺒﺎﺷﺪ‪ .‬ﺍﺯ‬ ‫ﺍﻳﻨﺮﻭ ﻣﺎ ﺁﻧﺮﺍ ﺩﺭ ﻣﻴﺎﻥ ﭘﺴﻮﻧﺪﻫﺎ ﻧﺸﻤﺎﺭﺩﻩ ﺍﻳﻢ‪ .‬ﻭﻟﻲ »ﮔﺮﻱ« ﻛﻪ ﺍﺯ ﻫﻤﺎﻥ »ﮔﺮ« ﮔﺮﻓﺘﻪ ﺷﺪﻩ‪ ،‬ﭼﻮﻥ ﺑﻴﻚ ﻣﻌﻨﻲ ﺩﻳﮕﺮﻱ ﻣﻴﺂﻳﺪ ﻛﻪ‬ ‫ﻣﺎ ﺑﺂﻥ ﻧﻴﺎﺯﻣﻨﺪﻳﻢ‪ ،‬ﺍﺯ ﺍﻳﻨﺮﻭ ﭘﺴﻮﻧﺪ ﺟﺪﺍﮔﺎﻧﻪ ﺍﺵ ﮔﺮﻓﺘﻪ ﻭ ﺩﺭ ﺍﻳﻨﺠﺎ ﻳﺎﺩﺵ ﻛﺮﺩﻩ ﺍﻳﻢ‪.‬‬ ‫‪١٤‬ـ ﮔﻴﻦ‪ :‬ﺍﻳﻦ ﭘﺴﻮﻧﺪ ﺑﻤﻌﻨﻲ »ﭘﺪﻳﺪ ﺁﻭﺭﻧﺪﻩ ﻳﻚ ﺣﺎﻝ« ﻣﻴﺒﺎﺷﺪ‪ .‬ﻣﺜﻼ ﺑﻴﻤﮕﻴﻦ »ﺁﻧﭽﻪ ﺑﻴﻢ ﭘﺪﻳﺪ ﻣﻴﺂﻭﺭﺩ«‪ .‬ﺍﻳﻦ ﭘﺴﻮﻧﺪ ﺩﺭ‬ ‫ﻣﻌﻨﻲ »ﺩﺍﺭﻧﺪﻩ ﻳﻚ ﺣﺎﻝ« ﺑﻜﺎﺭ ﻣﻴﺮﻓﺖ ﻭﻟﻲ ﻣﺎ ﭼﻮﻥ ﺑﺂﻥ ﻣﻌﻨﻲ »ﻧﺎﻙ« ﺭﺍ ﺑﺮﮔﺰﻳﺪﻩ ﺍﻳﻢ »ﮔﻴﻦ« ﺭﺍ ﺩﺭ ﺍﻳﻦ ﻣﻌﻨﻲ ﺑﻜﺎﺭ ﻣﻴﺒﺮﻳﻢ‪.‬‬ ‫ﺍﻳﻨﺴﺖ ﻣﻴﺘﻮﺍﻥ »ﺍﻧﺪﻭﻫﮕﻴﻦ« ﻭ »ﺩﺭﺩﮔﻴﻦ« ﺁﻭﺭﺩ ﻭﻟﻲ ﺑﻤﻌﻨﻲ ﺩﺭﺩ ﺁﻭﺭﻧﺪﻩ ﻭ ﺍﻧﺪﻭﻩ ﺁﻭﺭﻧﺪﻩ‪ ،‬ﻣﺜﻼ ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ‪» :‬ﺍﻳﻦ ﺩﺍﺳﺘﺎﻥ‬ ‫ﺍﻧﺪﻭﻫﮕﻴﻦ ﺍﺳﺖ« ﻳﺎ »ﻓﻼﻥ ﺷﻜﻨﺠﻪ ﺩﺭﺩﮔﻴﻦ ﻣﻴﺒﺎﺷﺪ« ﻭ ﻧﻤﻴﺘﻮﺍﻥ ﮔﻔﺖ‪» :‬ﻓﻼﻥ ﻣﺮﺩ ﺍﻧﺪﻭﻫﮕﻴﻦ ﺍﺳﺖ« ﻳﺎ »ﺩﻟﺶ ﺩﺭﺩﮔﻴﻦ‬ ‫ﻣﻴﺒﺎﺷﺪ« ﻭ ﺩﺭ ﺍﻳﻦ ﻣﻌﻨﻲ ﺑﺎﻳﺪ ﮔﻔﺖ‪» :‬ﺍﻧﺪﻭﻫﻨﺎﻙ« ﻭ »ﺩﺭﺩﻧﺎﻙ«‪.‬‬

‫ﺯﺑﺎﻥ ﭘﺎﻙ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺍﻳﻦ ﭘﺴﻮﻧﺪ ﺭﺍ ﻫﻢ ﺑﺎﻳﺪ ﺭﻭﺍﻧﺘﺮ ﮔﺮﺩﺍﻧﻴﺪ ﻭ ﻛﻠﻤﻪ ﻫﺎﻱ ﺧﺸﻤﮕﻴﻦ‪ ،‬ﺯﻫﺮﮔﻴﻦ‪ ،‬ﻧﻨﮓ ﮔﻴﻦ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﺭﺍ ﻧﻴﺰ ﺭﻭﺍﺝ ﺩﺍﺩ‪.‬‬ ‫‪١٥‬ـ ﻻﺥ‪ :‬ﺍﻳﻦ ﭘﺴﻮﻧﺪ ﺑﻤﻌﻨﻲ »ﺟﺎﻳﻴﻜﻪ ﻳﻚ ﭼﻴﺰ ﺑﺴﻴﺎﺭ ﭘﻴﺪﺍ ﺷﻮﺩ« ﺍﺳﺖ‪ .‬ﻣﺜﻼ »ﺩﺯﺩ ﻻﺥ«‪» ،‬ﺟﺎﻳﻴﻜﻪ ﺩﺯﺩ ﺑﺴﻴﺎﺭ ﻳﺎﻓﺖ‬ ‫ﺷﻮﺩ«‪ .‬ﻫﻤﭽﻨﻴﻦ ﺷﻴﺮ ﻻﺥ‪ ،‬ﭘﻠﻨﮓ ﻻﺥ‪ ،‬ﺁﻫﻮ ﻻﺥ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﺭﺍ ﺑﺎﻳﺪ ﺑﻜﺎﺭ ﺑﺮﺩ‪» .‬ﺳﻨﮕﻼﺥ« ﻛﻪ ﺍﻛﻨﻮﻥ ﺑﻜﺎﺭ ﻣﻴﺒﺮﻧﺪ ﻏﻠﻄﺴﺖ‪.‬‬ ‫ﺑﺎﻳﺪ ﺑﺠﺎﻱ ﺁﻥ »ﺳﻨﮕﺴﺎﺭ« ﮔﻔﺖ‪.‬‬ ‫‪١٦‬ـ ﻣﻨﺪ‪ :‬ﺍﻳﻦ ﭘﺴﻮﻧﺪ »ﻣﻌﻨﻲ ﺩﺍﺭﻧﺪﻩ ﻳﻚ ﭼﻴﺰ« ﺭﺍ ﻣﻴﻔﻬﻤﺎﻧﺪ‪ .‬ﻣﺜﻼ »ﺧﺮﺩﻣﻨﺪ« ﻛﺴﻴﻜﻪ ﺧﺮﺩ ﻣﻴﺪﺍﺭﺩ‪ .‬ﺍﻳﻦ ﻧﻴﺰ ﺩﺭ ﺯﻣﺎﻥ‬ ‫ﺑﻜﺎﺭ ﻣﻴﺮﻭﺩ ﻭ ﺭﻭﺍﻧﺴﺖ‪ .‬ﻭﻟﻲ ﺑﺎﻳﺪ ﺭﻭﺍﻧﺘﺮﺵ ﮔﺮﺩﺍﻧﻴﺪ ﻭ ﺩﺭ ﻫﻤﻪ ﺟﺎ ﺑﻜﺎﺭ ﺑﺮﺩ‪ .‬ﻣﺜﻼ ﺳﻮﺩﻣﻨﺪ ﮔﻔﺘﻪ ﻣﻴﺸﻮﺩ‪ ،‬ﺯﻳﺎﻧﻤﻨﺪ ﻫﻢ ﺑﺎﻳﺪ‬ ‫ﮔﻔﺖ‪ .‬ﻧﻴﺮﻭﻣﻨﺪ ﻣﻴﮕﻮﻳﻴﻢ ﺯﻭﺭﻣﻨﺪ ﻫﻢ ﺑﮕﻮﻳﻴﻢ‪.‬‬ ‫ﺩﺭ ﭘﻬﻠﻮﻱ ﮔﺎﻫﻲ ﭘﻴﺶ ﺍﺯ ﺍﻳﻦ ﭘﺴﻮﻧﺪ ﻭﺍﻭ ﻣﻴﺎﻓﺰﻭﺩﻩ ﺍﻧﺪ‪ ،‬ﻭ ﻫﻤﺎﻥ ﺩﺭ ﻭﺍﮊﻩ ﻫﺎﻱ ﺗﻨﻮﻣﻨﺪ ﻭ ﺑﺮﻭﻣﻨﺪ ﺗﺎﻛﻨﻮﻥ ﺑﺎﺯﻣﺎﻧﺪﻩ‪ .‬ﻭﻟﻲ ﻣﺎ‬ ‫ﺗﻮﺍﻧﻴﻢ ﺁﻧﺮﺍ ﻧﻴﺎﻭﺭﻳﻢ ﻭ ﺑﺮﻭﻣﻨﺪ ﺭﺍ »ﺑﺮﻣﻨﺪ« ﮔﻮﻳﻴﻢ‪ ،‬ﻭ »ﺗﻨﻮﻣﻨﺪ« ﭼﻮﻥ ﻏﻠﻄﺴﺖ )ﺯﻳﺮﺍ ﻫﺮﻛﺲ ﺩﺍﺭﺍﻱ ﺗﻨﺴﺖ( ﺑﺎﻳﺪ ﺁﻧﺮﺍ ﻓﺮﺍﻣﻮﺵ‬ ‫ﮔﺮﺩﺍﻧﻴﻢ ﻭﺁﻥ ﻣﻌﻨﻲ ﻛﻪ ﺧﻮﺍﺳﺘﻪ ﻣﻴﺸﻮﺩ ﻭﺍﮊﻩ ﻫﺎﻱ ﻓﺮﺑﻪ ﻳﺎ ﺳﺘﺮﮒ ﺭﺍ ﺁﻭﺭﻳﻢ‪.‬‬ ‫‪١٧‬ـ ﻧﺎﻙ‪ :‬ﺍﻳﻦ ﭘﺴﻮﻧﺪ ﻣﻌﻨﻲ ﺩﺍﺭﻧﺪﻩ »ﻳﻜﺤﺎﻝ« ﺭﺍ ﺭﺳﺎﻧﺪ‪ .‬ﻭ ﺑﻴﺸﺘﺮ ﺩﺭ ﺳﻬﺸﻬﺎ ﺁﻳﺪ‪ .‬ﻫﻤﭽﻮﻥ »ﺧﺸﻤﻨﺎﻙ« ﻛﻪ ﺑﻤﻌﻨﻲ‬ ‫ﺩﺍﺭﻧﺪﻩ ﺧﺸﻢ ﺍﺳﺖ ﻫﻤﭽﻨﺎﻧﺴﺖ‪ .‬ﺍﻧﺪﻭﻫﻨﺎﻙ‪ ،‬ﺑﻴﻤﻨﺎﻙ‪ ،‬ﺍﻧﺪﻳﺸﻪ ﻧﺎﻙ‪ ،‬ﺩﺭﺩﻧﺎﻙ‪ ،‬ﺗﺮﺳﻨﺎﻙ‪ ،‬ﺗﺎﺑﻨﺎﻙ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ‪.‬‬ ‫ﺟﺪﺍﻳﻲ ﻣﻴﺎﻧﻪ ﺍﻳﻦ ﺑﺎ »ﻣﻨﺪ« ﺁﻧﺴﺖ ﻛﻪ »ﻣﻨﺪ« ﺩﺭ ﭼﻴﺰﻫﺎﻱ ﭘﺎﻳﺪﺍﺭ ﺍﺳﺖ‪ ،‬ﻫﻤﭽﻮﻥ ﺧﺮﺩﻣﻨﺪ‪ ،‬ﺩﺍﻧﺸﻤﻨﺪ‪ ،‬ﺍﺭﺟﻤﻨﺪ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ‪.‬‬ ‫ﻭﻟﻲ »ﻧﺎﻙ« ﺩﺭ ﭼﻴﺰﻫﺎﻱ ﻧﺎﭘﺎﻳﺪﺍﺭ ﻣﻴﺒﺎﺷﺪ‪ ،‬ﻫﻤﭽﻮﻥ ﺧﺸﻤﻨﺎﻙ‪ ،‬ﺗﺮﺳﻨﺎﻙ‪ ،‬ﺑﻴﻤﻨﺎﻙ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ‪.‬‬ ‫ﺍﻳﻦ ﭘﺴﻮﻧﺪ ﺩﺭ ﻓﺎﺭﺳﻲ ﺭﻭﺍﻥ ﻣﻴﺒﻮﺩ‪ .‬ﻭﻟﻲ ﺁﻧﺮﺍ ﻧﺎﺑﺴﺎﻣﺎﻥ ﻣﻴﺂﻭﺭﺩﻧﺪ‪ .‬ﺯﻳﺮﺍ ﮔﺎﻫﻲ ﺑﻤﻌﻨﻲ ﺩﺍﺭﻧﺪﻩ ﻳﻜﺤﺎﻝ ﻭ ﮔﺎﻫﻲ ﺑﻤﻌﻨﻲ‬ ‫ﭘﺪﻳﺪ ﺁﻭﺭﻧﺪﻩ ﻳﻚ ﺣﺎﻝ ﻣﻴﮕﺮﻓﺘﻨﺪ‪ .‬ﻣﺜﻼ ﭼﻨﺎﻧﻜﻪ ﻣﻴﮕﻔﺘﻨﺪ‪» :‬ﻓﻼﻥ ﺑﻴﻤﻨﺎﻛﺴﺖ« ﻫﻤﭽﻨﺎﻥ ﻣﻴﮕﻔﺘﻨﺪ‪» :‬ﺍﻳﻦ ﻛﺎﺭ ﺑﻴﻤﻨﺎﻛﺴﺖ«‪ .‬ﺍﺯ‬ ‫ﺁﻧﺴﻮﻱ ﺟﺪﺍﻳﻲ ﻣﻴﺎﻧﻪ ﺍﻳﻦ ﭘﺴﻮﻧﺪ ﺑﺎ »ﮔﻴﻦ« ﻧﮕﺰﺍﺭﺩﻩ ﻫﺮ ﺩﻭ ﺭﺍ ﺑﻴﻚ ﻣﻌﻨﻲ ﻣﻴﺂﻭﺭﺩﻧﺪ‪ .‬ﻭﻟﻲ ﻣﺎ ﺍﻳﻦ ﺩﻭ ﺭﺍ ﺟﺪﺍ ﮔﺮﺩﺍﻧﻴﺪﻩ ﻫﺮﻳﻜﻲ‬ ‫ﺭﺍ ﺟﺰ ﺩﺭ ﻳﻚ ﻣﻌﻨﻲ ﺑﺴﺎﻣﺎﻥ ﺩﻳﮕﺮﻱ ﺑﻜﺎﺭ ﻧﻤﻴﺒﺮﻳﻢ‪.‬‬ ‫‪١٨‬ـ ﻳﻦ‪ :‬ﺍﻳﻦ ﭘﺴﻮﻧﺪ ﻣﻌﻨﻲ ﭘﺪﻳﺪ ﺁﻣﺪﻩ ﺍﺯ ﻳﻚ ﭼﻴﺰ ﺭﺍ ﻓﻬﻤﺎﻧﺪ‪ .‬ﻫﻤﭽﻮﻥ »ﻧﺎﻥ ﺟﻮﻳﻦ« ﻛﻪ ﺑﻤﻌﻨﻲ ﻧﺎﻧﻴﻜﻪ ﺍﺯ ﺟﻮ ﭘﺨﺘﻪ‬ ‫ﺷﺪﻩ ﻣﻴﺒﺎﺷﺪ‪ .‬ﺑﻬﻤﺎﻥ ﻣﻌﻨﻴﺴﺖ ﭼﻮﺑﻴﻦ‪ ،‬ﺁﻫﻨﻴﻦ‪ ،‬ﭘﻮﻻﺩﻳﻦ‪ ،‬ﺯﺭﻳﻦ‪ ،‬ﺳﻴﻤﻴﻦ‪ ،‬ﺑﻠﻮﺭﻳﻦ‪ ،‬ﻣﺴﻴﻦ‪ ،‬ﭘﺸﻤﻴﻦ ﻭ ﺑﺴﻴﺎﺭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ‪ .‬ﺍﻳﻦ ﭘﺴﻮﻧﺪ‬ ‫ﻧﺎﺑﺴﺎﻣﺎﻧﻴﻬﺎﻳﻲ ﻣﻴﺪﺍﺷﺖ‪ :‬ﺯﻳﺮﺍ ﺍﺯ ﻳﻜﺴﻮ ﺩﺭ ﻫﻤﻪ ﺟﺎ ﺁﻭﺭﺩﻩ ﻧﻤﻴﺸﺪ ﻭ ﻣﺜﻼ ﮔﻔﺘﻪ ﻧﻤﻴﺸﺪ‪ :‬ﮔﻨﺪﻣﻴﻦ‪ ،‬ﺑﺮﻧﺠﻴﻦ‪ ،‬ﺳﺮﺑﻴﻦ‪ ،‬ﮔﻴﺎﻫﻴﻦ‪،‬‬ ‫ﺧﺎﻛﻴﻦ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ‪ .‬ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺑﺎﻳﺪ ﮔﻔﺘﻪ ﺷﻮﺩ ﻭ ﺩﺭ ﻫﻤﻪ ﺟﺎ ﺭﻭﺍﻥ ﺑﺎﺷﺪ‪ .‬ﺍﺯ ﻳﻜﺴﻮ ﻧﻴﺰ ﮔﺎﻫﻲ ﺑﻤﻌﻨﻴﻬﺎﻱ ﺩﻳﮕﺮﻱ ﺁﻭﺭﺩﻩ‬ ‫ﺷﺪﻱ‪ .‬ﻣﺜﻼ ﮔﻔﺘﻪ ﺷﺪﻱ‪ :‬ﺧﻮﻧﻴﻦ‪ ،‬ﭼﺮﻛﻴﻦ‪ ،‬ﻧﻨﮕﻴﻦ‪ ،‬ﺭﻧﮕﻴﻦ ﻭ ﻣﺎﻧﻨﺪﻫﺎﻱ ﺍﻳﻨﻬﺎ ﻛﻪ ﻣﻌﻨﻴﻬﺎﻱ ﺧﻮﻥ ﺁﻟﻮﺩ‪ ،‬ﭼﺮﻙ ﺁﻟﻮﺩ‪ ،‬ﻧﻨﮓ ﺁﻭﺭ‪،‬‬ ‫ﺭﻧﮓ ﺯﺩﻩ ﺷﺪﻩ ﺧﻮﺍﺳﺘﻪ ﺷﺪﻱ‪ .‬ﻭﻟﻲ ﺩﺭ ﺯﺑﺎﻥ ﭘﺎﻙ ﺑﺎﻳﺪ ﺁﻧﺮﺍ ﺟﺰ ﺩﺭ ﻣﻌﻨﻲ ﺧﻮﺩ ﺑﻜﺎﺭ ﻧﺒﺮﺩ ﻭ ﺍﻳﻦ ﻭﺍﮊﻩ ﻫﺎﻱ ﻏﻠﻂ ﺭﺍ ﻓﺮﺍﻣﻮﺵ‬ ‫ﮔﺮﺩﺍﻧﻴﺪ‪ .‬ﺑﺎﻳﺪ ﺧﻮﻧﻴﻦ ﺁﻧﺮﺍ ﮔﻔﺖ ﻛﻪ ﺍﺯ ﺧﻮﻥ ﭘﺪﻳﺪ ﺁﻣﺪﻩ ﺑﺎﺷﺪ‪.‬‬ ‫ﺳﻨﮕﻴﻦ ﻛﻪ ﺑﻤﻌﻨﻲ »ﮔﺮﺍﻥ« )ﺁﺧﺸﻴﺞ ﺳﺒﻚ( ﺷﻨﺎﺧﺘﻪ ﮔﺮﺩﻳﺪﻩ ﻏﻠﻄﺴﺖ‪ .‬ﺑﺎﻳﺪ ﺩﺭ ﺁﻥ ﻣﻌﻨﻲ »ﮔﺮﺍﻥ« ﺭﺍ ﺁﻭﺭﺩ‪ ،‬ﻭ ﺳﻨﮕﻴﻦ ﺭﺍ‬ ‫ﺟﺰ ﺑﻤﻌﻨﻲ ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﺍﺯ ﺳﻨﮓ ﻧﻴﺎﻭﺭﺩ‪.‬‬ ‫»ﺷﻴﺮﻳﻦ« ﻛﻪ ﺑﻤﻌﻨﻲ ﺁﺧﺸﻴﺞ ﺗﻠﺦ ﺷﻨﺎﺧﺘﻪ ﺷﺪﻩ ﻧﻴﺰ ﻏﻠﻄﺴﺖ‪» .‬ﺷﻴﺮﻳﻦ« ﭘﺪﻳﺪ ﺁﻣﺪﻩ ﺍﺯ ﺷﻴﺮ ﺍﺳﺖ ﻭ ﻣﺎ ﺑﺪﺍﺷﺘﻦ ﺁﻥ ﻧﻴﺎﺯ‬ ‫ﺑﺴﻴﺎﺭ ﻣﻴﺪﺍﺭﻳﻢ‪ .‬ﺍﻳﻨﺴﺖ ﺩﺭ ﺯﺑﺎﻥ ﭘﺎﻙ ﺑﻤﻌﻨﻲ ﺁﺧﺸﻴﺞ ﺗﻠﺦ ﻭﺍﮊﻩ ﺷﻠﭗ ﺭﺍ ﮔﺰﺍﺭﺩﻩ ﺍﻳﻢ‪» .‬ﺷﻴﺮﻳﻦ« ﺭﺍ ﺟﺰ ﺩﺭ ﻣﻌﻨﻲ ﺭﺍﺳﺖ ﺧﻮﺩ‬ ‫ﻛﻪ ﺧﻮﺭﺍﻛﻬﺎﻱ ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﺍﺯ ﺷﻴﺮ ﺑﺎﺷﺪ ﻧﺒﺎﻳﺪ ﺁﻭﺭﺩ‪.‬‬

‫ﺯﺑﺎﻥ ﭘﺎﻙ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺍﻳﻨﻬﺎﺳﺖ ﭘﺴﻮﻧﺪﻫﺎﻳﻲ ﻛﻪ ﻣﺎ ﺑﺴﺎﻣﺎﻥ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺍﻳﻢ ﻭ ﺩﺭ ﺯﺑﺎﻥ ﭘﺎﻙ ﺑﻜﺎﺭ ﻣﻴﺒﺮﻳﻢ‪ .‬ﭘﻴﺸﻮﻧﺪ »ﺍﻙ« )ﻳﺎ ﮔﺎﻑ( ﻛﻪ ﺑﻤﻌﻨﻴﻬﺎﻱ‬ ‫ﮔﻮﻧﺎﮔﻮﻥ ﺑﻜﺎﺭ ﻣﻴﺮﻭﺩ‪ ،‬ﻫﻤﭽﻮﻥ‪ :‬ﻣﺮﺩﻙ‪ ،‬ﭘﺴﺮﻙ‪ ،‬ﺷﻬﺮﻙ‪ ،‬ﻋﻘﺮﺑﻚ‪ ،‬ﭘﺸﻤﻚ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﻭ ﻫﻤﭽﻴﻦ ﭘﺴﻮﻧﺪ »ﺍﻩ« )ﻳﺎ ﻫﺎﺀ(‬ ‫ﻛﻪ ﻫﻤﺎﻥ ﻛﺎﻑ ﻣﻴﺒﻮﺩﻩ ﻭ ﻫﺎﺀ ﮔﺮﺩﻳﺪﻩ ﻭ ﺑﺎ ﻓﺮﺍﻭﺍﻧﻲ ﺁﻭﺭﺩﻩ ﻣﻴﺸﻮﺩ‪ ،‬ﻫﻤﭽﻮﻥ‪ :‬ﭼﺸﻤﻪ‪ ،‬ﺩﻫﺎﻧﻪ‪ ،‬ﺍﺳﺘﺮﻩ‪ ،‬ﮔﺮﻳﻪ‪ ،‬ﻧﺎﻟﻪ‪ ،‬ﺗﺮﻩ‪ ،‬ﺳﺒﺰﻩ ﻭ‬ ‫ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ‪ .‬ﭼﻮﻥ ﺗﺎﻛﻨﻮﻥ ﺍﻳﻨﻬﺎ ﺭﺍ ﺑﺴﺎﻣﺎﻥ ﻧﮕﺮﺩﺍﻧﻴﺪﻩ ﺍﻳﻢ ﺩﺭ ﺍﻳﻨﺠﺎ ﺍﺯ ﺁﻧﻬﺎ ﺳﺨﻦ ﻧﻤﻴﺮﺍﻧﻴﻢ‪.‬‬ ‫ﻫﻤﭽﻨﻴﻦ ﺍﺳﺖ ﭘﺴﻮﻧﺪ »ﻭﺍﺭ« ﻛﻪ ﮔﺎﻫﻲ ﺁﻭﺭﺩﻩ ﻣﻴﺸﻮﺩ‪ ،‬ﻫﻤﭽﻮﻥ ﺩﻳﻮﺍﻧﻪ ﻭﺍﺭ‪ ،‬ﻣﺮﺩﻭﺍﺭ‪ ،‬ﺷﺎﻫﻮﺍﺭ‪ ،‬ﮔﻮﺷﻮﺍﺭ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ‪.‬‬ ‫ﻫﻤﭽﻨﻴﻦ ﺍﺳﺖ ﭘﺴﻮﻧﺪ »ﻭﺭ« ﮔﻮﻳﺎ ﺳﺒﻚ ﺷﺪﻩ ﺍﺯ »ﻭﺍﺭ« ﺍﺳﺖ ﻭﻟﻲ ﺟﺪﺍﮔﺎﻧﻪ ﺑﻜﺎﺭ ﻣﻴﺮﻭﺩ‪ ،‬ﻫﻤﭽﻮﻥ‪ :‬ﺩﺍﻧﺸﻮﺭ‪ ،‬ﺗﺎﺟﻮﺭ ﻭ ﻣﺎﻧﻨﺪ‬ ‫ﺍﻳﻨﻬﺎ‪ .‬ﺍﻳﻨﻬﺎ ﻧﻴﺰ ﺑﺴﺎﻣﺎﻧﻲ ﺁﻭﺭﺩﻩ ﻧﺸﺪﻩ‪.‬‬

‫‪٢‬ـ ﭘﻴﺸﻮﻧﺪﻫﺎ‬ ‫‪١‬ـ ﺑﺎﺯ‪ :‬ﺍﻳﻦ ﭘﺸﻮﻧﺪ ﺩﻭ ﻣﻌﻨﻲ ﻧﺰﺩﻳﻚ ﺑﻬﻢ ﺭﺍ ﻓﻬﻤﺎﻧﺪ‪ :‬ﻳﻜﻲ ﺁﻧﻜﻪ ﻛﺎﺭﻱ ﺩﺭ ﭘﻲ ﻛﺎﺭ ﺩﻳﮕﺮﻱ ﺑﻮﺩﻩ‪ .‬ﻫﻤﭽﻮﻥ‪» :‬ﺩﺍﺩ ﻭ ﺑﺎﺯ‬ ‫ﮔﺮﻓﺖ«‪ » ،‬ﺭﻓﺖ ﻭ ﺑﺎﺯ ﺁﻣﺪ«‪ .‬ﺩﻳﮕﺮﻱ ﺍﻳﻨﻜﻪ ﻛﺎﺭﻱ ﭘﻴﺎﭘﻲ ﺑﻮﺩﻩ ﻭ ﺩﺍﻣﻨﻪ ﭘﻴﺪﺍ ﻛﺮﺩﻩ ﻫﻤﭽﻮﻥ‪» :‬ﺍﺯ ﻛﺎﺭ ﺑﺎﺯ ﺍﻳﺴﺘﺎﺩ« )ﺍﻳﺴﺘﺎﺩ ﻭ ﺩﻳﮕﺮ‬ ‫ﭘﻲ ﺁﻥ ﻛﺎﺭ ﻧﺮﻓﺖ(‪ .‬ﺍﺯ ﺍﻳﻨﮕﻮﻧﻪ ﺍﺳﺖ‪ :‬ﺑﺎﺯ ﺟﺴﺖ‪ ،‬ﺑﺎﺯ ﺧﻮﺍﺳﺖ ‪ ،‬ﺑﺎﺯ ﭘﺮﺳﻴﺪ ‪ ،‬ﺑﺎﺯ ﻧﺸﺖ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ‪.‬‬ ‫ﺍﻳﻨﻜﻪ »ﺑﺎﺯﺟﻮ« ﻭ »ﺑﺎﺯﭘﺮﺱ« ﻭ »ﺑﺎﺯﻧﺸﻴﻦ« ﺭﺍ ﺑﻤﻌﻨﻲ ﻣﻔﺘﺶ ﻭ ﻣﺴﺘﻨﻄﻖ ﻭ ﻣﺘﻘﺎﻋﺪ ﺁﻭﺭﺩﻩ ﺍﻧﺪ ﺭﺍﺳﺘﺴﺖ ﻭ ﺟﺎﻱ ﺍﻳﺮﺍﺩﻱ‬ ‫ﻧﻴﺴﺖ‪.‬‬ ‫»ﺑﺎﺯ ﮔﻔﺘﻦ« ﺭﺍ ﻛﻪ ﻣﻌﻨﻲ ﻧﻘﻞ ﻛﺮﺩﻥ ﻣﻴﺂﻭﺭﻳﻢ ﺍﺯ ﻣﻌﻨﻲ ﻳﻜﻢ‪ ،‬ﻭ ﺧﻮﺩ ﺍﺯ ﺁﻧﺮﻭﺳﺖ ﻛﻪ ﻛﺎﺭ ﻳﻜﺒﺎﺭ ﺭﺥ ﺩﺍﺩﻩ ﻭ ﻳﻜﺒﺎﺭ ﻫﻢ‬ ‫ﺑﺰﺑﺎﻥ ﺁﻭﺭﺩﻩ ﻣﻴﺸﻮﺩ‪.‬‬ ‫»ﺑﺎﺯﻧﻤﻮﺩﻥ« ﻛﻪ ﺑﻤﻌﻨﻲ ﺗﻔﺴﻴﺮ ﻳﺎ ﺭﻭﺷﻦ ﮔﺮﺩﺍﻧﻴﺪﻥ ﺳﺨﻨﻲ ﻳﺎ ﺩﺍﺳﺘﺎﻧﻲ ﺁﻭﺭﺩﻩ ﻣﻴﺸﻮﺩ ﺍﺯ ﻣﻌﻨﻲ ﺩﻭﻡ ﻭ ﺍﺯ ﺍﻳﻨﺮﻭﺳﺖ ﻛﻪ‬ ‫ﺳﺨﻦ ﻳﺎ ﺩﺍﺳﺘﺎﻥ ﻧﺸﺎﻥ ﺩﺍﺩﻩ ﻣﻴﺸﻮﺩ ﻭ ﺁﻥ ﻫﻤﭽﻨﺎﻥ ﺭﻭﺷﻦ ﺍﺳﺖ‪.‬‬ ‫»ﺑﺎﺯﻛﺮﺩﻥ« ﻛﻪ ﺑﻤﻌﻨﻲ ﮔﺸﺎﺩﻥ ﺑﻜﺎﺭ ﻣﻴﺮﻭﺩ ﻏﻠﻂ ﺍﺳﺖ‪ .‬ﻭﺍﮊﻩ »ﺑﺎﺯ« ﺩﺭ ﻣﻌﻨﻲ »ﮔﺸﺎﺩﻩ« ﭼﻮﻥ ﻣﺎﻳﻪ ﻧﺎﻓﻬﻤﻴﺪﮔﻲ ﺗﻮﺍﻧﺪ ﺑﻮﺩ‬ ‫ﻭ ﻧﻴﺎﺯﻱ ﺩﺭ ﺯﺑﺎﻥ ﺑﺂﻥ ﻧﻴﺴﺖ ﺑﺎﻳﺪ ﻓﺮﺍﻣﻮﺵ ﮔﺮﺩﺩ‪.‬‬ ‫‪٢‬ـ ﺑﺮ‪ :‬ﺍﻳﻦ ﭘﻴﺸﻮﻧﺪ »ﺗﻮﺃﻡ ﺑﻮﺩﻥ ﻛﺎﺭ ﺭﺍ ﺑﺎ ﺑﻠﻨﺪ ﺷﺪﻥ« ﺭﺳﺎﻧﺪ‪ .‬ﻫﻤﭽﻮﻥ ﺑﺮﻧﺸﺴﺖ‪ ،‬ﺑﺮﺧﺎﺳﺖ‪ ،‬ﺑﺮﺁﻣﺪ‪ ،‬ﺑﺮﮔﺮﻓﺖ‪ ،‬ﺑﺮﺍﻓﺘﺎﺩ‪،‬‬ ‫ﺑﺮﺩﺍﺷﺖ ﻭ ﺑﺴﻴﺎﺭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ‪.‬‬ ‫»ﺑﺮﻧﺸﺴﺖ« ﺩﺭ ﺟﺎﻳﻲ ﮔﻔﺘﻪ ﺷﻮﺩ ﻛﻪ ﻧﺸﺴﺘﻦ ﺑﺎ ﺑﻠﻨﺪ ﺷﺪﻥ ﺗﻮﺃﻡ ﺑﺎﺷﺪ‪» :‬ﺧﻮﺍﺑﻴﺪﻩ ﺑﻮﺩ‪ ،‬ﺑﻴﺪﺍﺭ ﺷﺪ ﻭ ﺑﺮﻧﺸﺴﺖ«‪ .‬ﻫﻤﭽﻨﻴﻦ‬ ‫ﻣﺎﻧﻨﺪﻫﺎﻱ ﺍﻳﻦ‪ .‬ﺩﻳﮕﺮﺍﻥ ﺩﺭ ﺑﻨﺪ ﺍﻳﻦ ﻣﻌﻨﻲ ﻧﺒﻮﺩﻩ »ﺑﺮ« ﺭﺍ ﺩﺭ ﻫﺮ ﻛﺠﺎ ﻛﻪ ﻣﻴﺨﻮﺍﺳﺘﻨﺪ ﻣﻴﺂﻭﺭﺩﻧﺪ‪ ،‬ﻭﻟﻲ ﺩﺭ ﺯﺑﺎﻥ ﭘﺎﻙ ﻣﺎ ﺟﺰ ﺩﺭ‬ ‫ﺍﻳﻦ ﻣﻌﻨﻲ ﺑﻜﺎﺭ ﻧﻤﻴﺒﺮﻳﻢ‪ .‬ﺩﺭ ﻓﺎﺭﺳﻲ ﻣﻴﺎﻧﻪ »ﺑﺎﺯﮔﺸﺘﻦ« ﻭ »ﺑﺮﮔﺸﺘﻦ« ﺟﺪﺍﻳﻲ ﻧﻤﻴﮕﺰﺍﺭﺩﻧﺪ‪ .‬ﻭﻟﻲ ﻣﺎ ﺟﺪﺍﻳﻲ ﻣﻴﺎﻧﻪ ﺁﻧﻬﺎ ﮔﺰﺍﺭﺩﻩ‬ ‫ﻫﺮﻳﻜﻲ ﺭﺍ ﺟﺰ ﺩﺭ ﻣﻌﻨﻲ ﺧﻮﺩ ﺑﻜﺎﺭ ﻧﻤﻴﺒﺮﻳﻢ‪» :‬ﺑﺒﺎﺯﺍﺭ ﺭﻓﺖ ﻭ ﺑﺎﺯﮔﺸﺖ«‪» ،‬ﺍﺗﻮﻣﺒﻴﻞ ﺑﺮﮔﺸﺖ«‪.‬‬ ‫‪٣‬ـ ﭘﺎﺩ‪ :‬ﺍﻳﻦ ﭘﻴﺸﻮﻧﺪ ﻣﻌﻨﻲ »ﺑﺮﺍﺑﺮ ﻳﻚ ﭼﻴﺰ ﻳﺎ ﭘﺎﺳﺨﺪﻩ ﺁﻧﺮﺍ« ﺭﺳﺎﻧﺪ‪ .‬ﻫﻤﭽﻮﻥ‪ :‬ﭘﺎﺩﺁﻭﺭ‪ ،‬ﭘﺎﺩﻛﺎﺭ‪ ،‬ﭘﺎﺩﺭﺯﻡ‪ ،‬ﭘﺎﺩﺯﻫﺮ ﻭ ﻣﺎﻧﻨﺪ‬ ‫ﺍﻳﻨﻬﺎ‪» .‬ﭘﺎﺩﺁﻭﺍﺯ« ﺁﻭﺍﺯﻳﺴﺖ ﻛﻪ ﺩﺭ ﺑﺮﺍﺑﺮ ﺁﻭﺍﺯﻱ ﺍﺯ ﻛﻮﻩ ﻳﺎ ﺍﺯ ﺟﺎﻱ ﺩﻳﮕﺮﻱ ﺑﺮﺧﻴﺰﺩ )ﺍﻧﻌﻜﺎﺱ(‪» .‬ﭘﺎﺩﻛﺎﺭ« ﻫﻢ ﻛﺎﺭﻱ ﺍﺳﺖ ﻛﻪ‬ ‫ﺩﺭ ﺑﺮﺍﺑﺮ ﻛﺎﺭﻱ ﻭ ﺑﭙﺎﺳﺨﺪﻫﻲ ﺁﻥ ﻛﺮﺩﻩ ﺷﻮﺩ )ﻋﻜﺲ ﺍﻟﻌﻤﻞ(‪ ،‬ﺭﺯﻡ ﺑﻤﻌﻨﻲ ﺣﻤﻠﻪ ﺍﺳﺖ ﻭ »ﭘﺎﺩﺭﺯﻡ« ﺑﺤﻤﻠﻪ ﺍﻱ ﮔﻔﺘﻪ ﻣﻴﺸﻮﺩ ﻛﻪ‬ ‫ﺩﺭ ﺑﺮﺍﺑﺮ ﺣﻤﻠﻪ ﺩﻳﮕﺮ ﺑﺎﺷﺪ‪» .‬ﭘﺎﺩﺯﻫﺮ« ﺩﺍﺭﻭﻳﻲ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺑﺮﺍﺑﺮ ﺯﻫﺮ ﺑﺮﺍﻱ ﭘﺎﺳﺦ ﺩﻫﻲ ﺑﺂﻥ ﺩﺍﺩﻩ ﺷﻮﺩ‪.‬‬

‫ﺯﺑﺎﻥ ﭘﺎﻙ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺍﻳﻦ ﭘﻴﺸﻮﻧﺪ ﺩﺭ ﺯﻣﺎﻧﻬﺎﻱ ﺑﺎﺳﺘﺎﻥ ﺩﺭ ﻓﺎﺭﺳﻲ ﺭﻭﺍﻥ ﻣﻴﺒﻮﺩﻩ‪ .‬ﺯﻳﺮﺍ ﭘﺎﺳﺦ ﻛﻪ ﮔﻔﺘﻪ ﻣﻴﺸﻮﺩ ﻧﺨﺴﺖ »ﭘﺎﺩﺳﺨﻦ« ﻣﻴﺒﻮﺩﻩ‬ ‫)ﺳﺨﻨﻲ ﻛﻪ ﺩﺭ ﺑﺮﺍﺑﺮ ﺳﺨﻦ ﺩﻳﮕﺮﻱ ﺑﺎﺷﺪ(‪» .‬ﭘﺎﺩﺍﺵ« ﻧﺨﺴﺖ »ﭘﺎﺩﺩﻫﺶ« ﻣﻴﺒﻮﺩﻩ )ﺩﺍﺩﻧﻲ ﻛﻪ ﺩﺭ ﺑﺮﺍﺑﺮ ﻛﺎﺭﻱ ﺑﺎﺷﺪ(‪» .‬ﭘﺎﺩﺯﻫﺮ«‬ ‫ﻧﻴﺰ ﺍﺯ ﺁﻥ ﺯﻣﺎﻧﻬﺎ ﺑﺎﺯﻣﺎﻧﺪﻩ‪ .‬ﻭﻟﻲ ﺳﭙﺲ ﭘﻴﺸﻮﻧﺪ ﺍﺯ ﻛﺎﺭ ﺍﻓﺘﺎﺩﻩ ﺑﻮﺩ ﺗﺎ ﻣﺎ ﺑﻜﺎﺭﺵ ﺍﻧﺪﺍﺧﺘﻪ ﺍﻳﻢ‪.‬‬ ‫ﺩﺭ ﺯﺑﺎﻥ ﭘﺎﻙ ﺍﻳﻨﺮﺍ ﺩﺭ ﻫﺮ ﻛﺠﺎ ﺗﻮﺍﻥ ﺑﻜﺎﺭ ﺑﺮﺩ‪ .‬ﻣﺎ ﺩﺭ ﺑﺎﻻ ﺍﺯ ﻧﺎﻡ ﻭﺍﮊﻩ ﻫﺎ ﻣﺜﻞ ﺁﻭﺭﺩﻳﻢ‪ .‬ﻭﻟﻲ ﻣﻴﺘﻮﺍﻥ ﺁﻧﺮﺍ ﺩﺭ ﻛﺎﺭﻭﺍﮊﻩ ﻫﺎ‬ ‫ﻧﻴﺰ ﺁﻭﺭﺩ ﻭ ﻣﺜﻼ ﮔﻔﺖ‪ :‬ﭘﺎﺩﺭﺯﻣﻴﺪ‪ ،‬ﭘﺎﺩﮔﻔﺖ‪ ،‬ﭘﺎﺩﻧﻮﺷﺖ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ‪.‬‬ ‫ﺩﺭ ﻭﺍﮊﻩ »ﭘﺎﺩﺷﺎﻩ« ﻣﺎ ﻣﻌﻨﺎﻳﻲ ﺑﺮﺍﻱ ﭘﺎﺩ ﻧﻤﻴﺸﻨﺎﺳﻴﻢ‪ .‬ﺑﺮﺧﻲ ﻣﻴﻨﻮﻳﺴﻨﺪ ﺑﻤﻌﻨﻲ ﺟﺎﻧﺸﻴﻦ ﺍﺳﺖ ﻭ »ﭘﺎﺩﺷﺎﻩ« ﻧﺨﺴﺖ ﺑﻮﻟﻴﻌﻬﺪ‬ ‫ﮔﻔﺘﻪ ﻣﻴﺸﺪﻩ‪ .‬ﻭﻟﻲ ﺍﻳﻦ ﻣﻌﻨﻲ ﺍﮔﺮ ﻫﻢ ﺩﺭ »ﭘﺎﺩﺷﺎﻩ« ﺭﺍﺳﺖ ﺁﻳﺪ ﺩﺭ ﺩﻳﮕﺮ ﺟﺎﻫﺎ ﺭﺍﺳﺖ ﻧﻴﺴﺖ ﻭ ﭼﻮﻥ ﺍﻣﺮﻭﺯ ﺟﺪﺍﻳﻲ ﻣﻴﺎﻧﻪ »ﺷﺎﻩ«‬ ‫ﻭ »ﭘﺎﺩﺷﺎﻩ« ﮔﺰﺍﺭﺩﻩ ﻧﻤﻴﺸﻮﺩ‪ ،‬ﻣﺎ ﺑﺎﻳﺪ ﺗﻨﻬﺎ ﺁﻥ ﻳﻜﻲ ﺭﺍ ﺑﻜﺎﺭ ﺑﺮﻳﻢ ﻭ ﺍﻳﻦ ﻳﻜﻲ ﺭﺍ ﻓﺮﺍﻣﻮﺵ ﮔﺮﺩﺍﻧﻴﻢ‪.‬‬ ‫‪٤‬ـ ﺩﮊ‪ :‬ﺍﻳﻦ ﭘﻴﺸﻮﻧﺪ »ﺑﺪﻱ ﺭﺍ ﻛﻪ ﺑﺎ ﺩﺭﺷﺘﻲ ﺗﻮﺃﻡ ﺑﺎﺷﺪ« ﺭﺳﺎﻧﺪ‪ .‬ﻫﻤﭽﻮﻥ ﺩﮊﺧﻴﻢ‪ ،‬ﺩﮊﺁﮔﺎﻩ‪ ،‬ﺩﮊﺭﻭﺵ‪ ،‬ﺩﮊﻛﺮﺵ ﻭ ﻣﺎﻧﻨﺪ‬ ‫ﺍﻳﻨﻬﺎ‪» .‬ﺩﮊﺧﻮﻱ« ﻛﺴﻲ ﺭﺍ ﮔﻮﻳﻴﻢ ﻛﻪ ﺧﻮﻳﺶ ﺑﺪ ﻭ ﺑﻴﻔﺮﻫﻨﮕﺎﻧﻪ ﺑﺎﺷﺪ‪ .‬ﻫﻤﭽﻨﺎﻧﺴﺖ »ﺩﮊﺧﻴﻢ«‪» .‬ﺩﮊﺁﮔﺎﻩ« ﺭﺍ ﺑﻤﻌﻨﻲ ﻭﺣﺸﻲ ﺑﻜﺎﺭ‬ ‫ﻣﻴﺒﺮﻳﻢ ﻭ ﺧﻮﺍﺳﺘﻤﺎﻥ ﻛﺴﻴﺴﺖ ﻛﻪ ﺁﮔﺎﻫﻴﻬﺎﻳﺶ ﻧﺎﺭﺍﺳﺖ ﻭ ﺧﻮﺩ ﻓﺮﻫﻨﮓ ﻧﺎﺩﻳﺪﻩ ﺑﺎﺷﺪ‪.‬‬ ‫ﺍﻳﻨﻬﻢ ﻳﻜﻲ ﺍﺯ ﭘﻴﺸﻮﻧﺪﻫﺎﻱ ﺑﺴﻴﺎﺭ ﺑﺎﺳﺘﺎﻧﻴﺴﺖ ﻭ ﻧﺨﺴﺖ »ﺩﺵ« ﮔﻔﺘﻪ ﻣﻴﺸﺪﻩ‪ .‬ﺍﻳﻨﺴﺖ ﻧﺎﻣﻬﺎﻱ ﺩﺷﻨﺎﻡ ﻭ ﺩﺷﻤﻦ ﻭ ﺩﺷﻮﺍﺭ ﺍﺯ‬ ‫ﺯﻣﺎﻧﻬﺎﻱ ﺑﺎﺳﺘﺎﻥ ﺩﺭ ﺯﺑﺎﻥ ﺑﻜﺎﺭ ﺭﻓﺘﻪ‪ .‬ﺩﺷﻨﺎﻡ ﻣﻌﻨﺎﻳﺶ ﺭﻭﺷﻨﺴﺖ‪ .‬ﺩﺷﻤﻦ ﺑﻤﻌﻨﻲ »ﺩﮊﺍﻧﺪﻳﺶ« ﻣﻴﺒﻮﺩﻩ ﻭ ﺑﺮﺍﺑﺮ ﺁﻥ ﻭﺍﮊﻩ »ﺑﻬﻤﻦ«‬ ‫ﻣﻴﺒﺎﺷﺪ ﻛﻪ ﻣﻌﻨﻲ ﻧﻴﻚ ﺍﻧﺪﻳﺶ ﺩﺍﺷﺘﻪ‪) .‬ﻣﻴﻨﺴﺘﻦ ﺩﺭ ﭘﻬﻠﻮﻱ ﺑﻤﻌﻨﻲ ﺍﻧﺪﻳﺸﻴﺪﻥ ﻣﻴﺒﻮﺩﻩ(‪» .‬ﺩﺷﻮﺍﺭ« ﻧﺨﺴﺖ »ﺩﺷﺨﻮﺍﺭ« ﻣﻴﺒﻮﺩﻩ ﻛﻪ‬ ‫ﺑﻤﻌﻨﻲ ﻧﺎﺁﺳﺎﻥ ﺍﺳﺖ‪ .‬ﺍﺯ ﺍﻳﻨﺠﺎ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﭘﻴﺸﻮﻧﺪ ﺭﺍ ﺑﻴﻚ ﻣﻌﻨﻲ ﺑﻜﺎﺭ ﻧﻤﻴﺒﺮﺩﻩ ﺍﻧﺪ‪.‬‬ ‫ﺳﭙﺲ ﺍﻳﻦ ﭘﻴﺸﻮﻧﺪ ﺍﺯ ﻛﺎﺭ ﺍﻓﺘﺎﺩﻩ ﺑﻮﺩ ﻭ ﺩﺭ ﻓﺎﺭﺳﻲ ﻣﻌﻨﺎﻱ ﺁﻧﺮﺍ ﻧﺪﺍﻧﺴﺘﻪ ﺑﻜﺎﺭ ﻧﻤﻴﺒﺮﺩﻧﺪ‪ .‬ﻭﻟﻲ ﻣﺎ ﺑﺴﺎﻣﺎﻧﺶ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺩﺭ‬ ‫ﺯﺑﺎﻥ ﭘﺎﻙ ﺑﻜﺎﺭ ﻣﻴﺒﺮﻳﻢ‪.‬‬ ‫‪٥‬ـ ﻓﺮﺍ‪ :‬ﺍﻳﻦ ﭘﻴﺸﻮﻧﺪ »ﺗﻮﺃﻡ ﺑﻮﺩﻥ ﻛﺎﺭ ﺭﺍ ﺑﺎ ﭘﻴﻮﺳﺘﻦ« ﺭﺳﺎﻧﺪ‪ .‬ﻫﻤﭽﻮﻥ ﻓﺮﺍ ﺭﺳﻴﺪ‪ ،‬ﻓﺮﺍ ﻧﺸﺴﺖ ‪ ،‬ﻓﺮﺍ ﺁﻣﺪ‪ ،‬ﻓﺮﺍﮔﺮﻓﺖ ﻭ ﻣﺎﻧﻨﺪ‬ ‫ﺍﻳﻨﻬﺎ‪.‬‬ ‫»ﻓﺮﺍﺭﺳﻴﺪ« ﻣﻌﻨﺎﻳﺶ ﺁﻧﺴﺖ ﻛﻪ ﺭﺳﻴﺪ ﻭ ﺑﺂﻥ ﭘﻴﻮﺳﺖ‪» .‬ﺁﺏ ﺑﺪﻳﻮﺍﺭ ﺧﺎﻧﻪ ﻓﺮﺍ ﺭﺳﻴﺪ«‪ .‬ﻫﻤﭽﻨﻴﻦ ﺍﺳﺖ ﻛﺎﺭﻭﺍﮊﻩ ﻫﺎﻱ ﺩﻳﮕﺮ‪.‬‬ ‫»ﻓﺮﺍﻫﻤﻴﺪﻥ« ﻛﻪ ﻣﺎ ﺑﻤﻌﻨﻲ »ﺍﺟﺘﻤﺎﻉ« ﻣﻴﺂﻭﺭﻳﻢ ﺍﺯ ﻫﻤﻴﻨﺠﺎﺳﺖ‪.‬‬ ‫ﺍﻳﻦ ﭘﻴﺸﻮﻧﺪ ﺩﺭ ﻓﺎﺭﺳﻲ ﺑﻜﺎﺭ ﻣﻴﺮﻓﺖ ﺑﻲ ﺁﻧﻜﻪ ﻣﻌﻨﺎﻳﺶ ﺭﺍ ﺑﺪﺍﻧﻨﺪ ﻭ ﺩﺭ ﺟﺎﻳﺶ ﺁﻭﺭﻧﺪ‪) .‬ﻓﺮﻫﻨﮕﺴﺘﺎﻥ »ﻓﺮﺍﺧﻮﺍﻧﺪﻥ« ﺭﺍ‬ ‫ﺑﻤﻌﻨﻲ ﭘﺲ ﺧﻮﺍﻧﺪﻥ ﮔﺰﺍﺭﺩﻩ ﺍﺳﺖ(‪ ،‬ﻭﻟﻲ ﺩﺭ ﺯﺑﺎﻥ ﭘﺎﻙ ﺑﺴﺎﻣﺎﻧﺴﺖ ﻭ ﺟﺰ ﺩﺭ ﻣﻌﻨﻲ ﺧﻮﺩ ﺑﻜﺎﺭ ﻧﺮﻭﺩ‪.‬‬ ‫‪٦‬ـ ﻓﺮﻭ‪ :‬ﺍﻳﻦ ﭘﻴﺸﻮﻧﺪ ﺑﺂﺧﺸﻴﺞ »ﺑﺮ« ﺍﺳﺖ ﻭ »ﺗﻮﺃﻡ ﺑﻮﺩﻥ ﻛﺎﺭﻱ ﺭﺍ ﺑﺎ ﭘﺎﻳﻴﻦ ﺍﻓﺘﺎﺩﻥ« ﺭﺳﺎﻧﺪ‪ .‬ﻫﻤﭽﻮﻥ‪ :‬ﻓﺮﻭﻧﺸﺴﺖ‪ ،‬ﻓﺮﻭﺁﻣﺪ‪،‬‬ ‫ﻓﺮﻭﺭﻓﺖ‪ ،‬ﻓﺮﻭ ﺍﻓﺘﺎﺩ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ‪» .‬ﻓﺮﻭ ﻧﺸﺴﺖ« ﺩﺭ ﺟﺎﻳﻲ ﮔﻔﺘﻪ ﺷﻮﺩ ﻛﻪ ﻛﺴﻲ ﺍﺯ ﺑﺎﻻ ﺑﭙﺎﺋﻴﻦ ﻧﺸﻴﻨﺪ‪» :‬ﭼﺮﺍ ﺍﻳﺴﺘﺎﺩﻩ ﺍﻱ؟‪..‬‬ ‫ﻓﺮﻭﻧﺸﻴﻦ«‪ .‬ﻫﻤﭽﻨﻴﻦ ﺍﺳﺖ ﺩﺭ ﺩﻳﮕﺮ ﺟﺎﻫﺎ‪.‬‬ ‫‪٧‬ـ ﻧﺎ‪ :‬ﺍﻳﻦ ﭘﻴﺸﻮﻧﺪ ﺩﺭ ﺯﺍﺑﻬﺎ ﻣﻌﻨﻲ »ﺁﺧﺸﻴﺞ« ﺭﺍ ﺭﺳﺎﻧﺪ‪ .‬ﻫﻤﭽﻮﻥ‪ :‬ﻧﺎﺧﻮﺍﻫﺎﻥ‪ ،‬ﻧﺎﺑﻴﻨﺎ‪ ،‬ﻧﺎﺳﺰﺍ‪ ،‬ﻧﺎﺭﻭﺍ ﻭ ﻣﺎﻧﻨﺪﻫﺎﻱ ﺍﻳﻨﻬﺎ‪.‬‬ ‫‪ ٨‬ـ ﻫﻢ‪ :‬ﺍﻳﻦ ﭘﻴﺸﻮﻧﺪ ﻣﻌﻨﻲ »ﻫﻤﺒﺎﺯﻱ ﺩﺭ ﻛﺎﺭ ﻳﺎ ﺩﺭ ﭼﻴﺰ« ﺭﺍ ﺭﺳﺎﻧﺪ‪ .‬ﻫﻤﭽﻮﻥ ﻫﻤﻨﺸﻴﻦ‪ ،‬ﻫﻤﺴﺨﻦ‪ ،‬ﻫﻤﻜﺎﺭ‪ ،‬ﻫﻤﺪﺭﺩ‪،‬‬ ‫ﻫﻤﺰﺑﺎﻥ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ‪.‬‬

‫ﺯﺑﺎﻥ ﭘﺎﻙ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺍﻳﻦ ﭘﻴﺸﻮﻧﺪ ﺩﺭ ﻓﺎﺭﺳﻲ ﺭﻭﺍﻥ ﻣﻴﺒﻮﺩ ﻭﻟﻲ ﻣﺎ ﺩﺭ ﺯﺑﺎﻥ ﭘﺎﻙ ﺭﻭﺍﻧﺘﺮﺵ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺍﻳﻢ ﻭ ﺩﺭ ﻫﻤﻪ ﺟﺎ ﻛﻪ ﻧﻴﺎﺯ ﻫﺴﺖ ﺗﻮﺍﻧﻴﻢ‬ ‫ﺁﻭﺭﺩ‪ ،‬ﻫﻤﭽﻮﻥ‪ :‬ﻫﻤﮕﻮﻱ‪ ،‬ﻫﻤﺨﻮﺍﻩ‪ ،‬ﻫﻤﺪﻝ‪ ،‬ﻫﻤﻜﺸﻮﺭ‪ ،‬ﻫﻢ ﺍﺭﺝ‪ ،‬ﻫﻤﺠﺎﻱ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ‪.‬‬ ‫ﺍﻳﻨﻬﺎ ﭘﻴﺸﻮﻧﺪﻫﺎﻳﻴﺴﺖ ﻛﻪ ﻣﺎ ﺑﺴﺎﻣﺎﻥ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺍﻳﻢ ﻭ ﺑﻜﺎﺭ ﻣﻴﺒﺮﻳﻢ‪ .‬ﻭﺍﮊﻩ »ﺑﺎ« ﻛﻪ ﮔﺎﻫﻲ ﺑﺴﺮ ﻧﺎﻡ ﻭﺍﮊﻩ ﻫﺎ ﺁﻳﺪ )ﻫﻤﭽﻮﻥ‪:‬‬ ‫ﺑﺎﺧﺮﺩ‪ ،‬ﺑﺎﻫﻮﺵ‪ ،‬ﺑﺎﺷﺮﻡ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ( ﻭ ﻛﺴﺎﻧﻲ ﺁﻧﺮﺍ ﭘﻴﺸﻮﻧﺪ ﻣﻴﭙﻨﺪﺍﺭﻧﺪ‪ ،‬ﻣﺎ ﺁﻧﺮﺍ »ﺑﻨﺪ ﻭﺍﮊﻩ« )ﺣﺮﻑ( ﺷﻨﺎﺧﺘﻪ ﺩﺭ ﺍﻳﻨﺠﺎ ﻳﺎﺩﺵ‬ ‫ﻧﻜﺮﺩﻩ ﺍﻳﻢ‪ .‬ﮔﺬﺷﺘﻪ ﺍﺯ ﺁﻧﻜﻪ ﺩﺭ ﺯﺑﺎﻥ ﭘﺎﻙ ﺟﺰ ﻧﻴﺎﺯ ﻛﻤﻲ ﺑﺂﻥ ﻧﻤﻴﺪﺍﺭﻳﻢ )ﺯﻳﺮﺍ ﺑﺠﺎﻱ ﺑﺎﺧﺮﺩ‪ ،‬ﺑﺎﻫﻮﺵ ﻭ ﺑﺎﺷﺮﻡ‪ ،‬ﺧﺮﺩﻣﻨﺪ ﻭ‬ ‫ﻫﻮﺷﻤﻨﺪ ﻭ ﺷﺮﻣﻨﺪﻩ ﻳﺎ ﺷﺮﻣﺎ ﻣﻴﮕﻮﻳﻴﻢ(‪.‬‬ ‫ﭘﻴﺸﻮﻧﺪ »ﺩﺭ« ﺩﺭ ﻓﺎﺭﺳﻲ ﺩﺭ ﻳﻜﺮﺷﺘﻪ ﻭﺍﮊﻩ ﻫﺎﻳﻲ ﻣﻴﺂﻳﺪ ﻭﻟﻲ ﻣﻌﻨﺎﻱ ﺭﻭﺷﻨﻲ ﺍﺯ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺁﻧﻬﺎ ﻓﻬﻤﻴﺪﻩ ﻧﻴﺴﺖ ﻭ ﻫﺮ ﻛﺠﺎ‬ ‫ﮔﻤﺎﻥ ﻣﻌﻨﺎﻱ ﺩﻳﮕﺮﻱ ﻣﻴﺮﻭﺩ‪ .‬ﻣﺜﻼ‪ :‬ﺍﺯ ﺩﺳﺘﻢ ﺩﺭﺭﻓﺖ‪ ،‬ﺑﺨﺎﻧﻪ ﺩﺭﺁﻣﺪ‪ ،‬ﺟﻨﮓ ﺩﺭﮔﺮﻓﺖ‪ ،‬ﺑﺎ ﺍﻭ ﺩﺭﺍﻓﺘﺎﺩ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ‪ .‬ﭼﻮﻥ ﻣﺎ ﻧﻴﺰ‬ ‫ﺗﺎﻛﻨﻮﻥ ﻧﺘﻮﺍﻧﺴﺘﻪ ﺍﻳﻢ ﺑﺮﺍﻱ ﺁﻥ ﻣﻌﻨﺎﻱ ﺭﻭﺷﻨﻲ ﺩﺍﺩﻩ ﺑﺴﺎﻣﺎﻧﺶ ﮔﺮﺩﺍﻧﻴﻢ‪ ،‬ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﻴﺎﺩﺵ ﻧﭙﺮﺩﺍﺧﺘﻴﻢ‪.‬‬

‫ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﮔﻔﺘﺎﺭ ﻳﻜﻢ ﮔﻔﺘﻪ ﺍﻳﻢ‪ ،‬ﺍﺯ ﺁﻛﻬﺎﻱ ﻓﺎﺭﺳﻲ ﺩﺭﺁﻣﻴﺨﺘﮕﻲ ﺁﻥ ﺑﺎ ﻭﺍﮊﻩ ﻫﺎﻱ ﺑﻴﮕﺎﻧﻪ‪ ،‬ﺑﻮﻳﮋﻩ ﺑﺎ ﻭﺍﮊﻩ ﻫﺎﻱ ﻋﺮﺑﻲ‬ ‫ﻣﻴﺒﻮﺩ‪ ،‬ﻭ ﻣﺎ ﺗﺎ ﺗﻮﺍﻧﺴﺘﻪ ﺍﻳﻢ ﺁﻧﻬﺎ ﺭﺍ ﺍﺯ ﺯﺑﺎﻥ ﺩﻭﺭ ﺭﺍﻧﺪﻩ ﺑﺠﺎﻳﺸﺎﻥ ﻭﺍﮊﻩ ﻫﺎﻱ ﻓﺎﺭﺳﻲ ﺭﻭﺍ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺍﻳﻢ‪ .‬ﺩﺭ ﺑﺮﺧﻲ ﺟﺎﻫﺎ ﻧﻴﺰ‬ ‫ﻭﺍﮊﻩ ﻫﺎﻳﻲ ﺍﺯ ﺧﻮﺩ ﮔﺰﺍﺭﺩﻩ ﺍﻳﻢ‪ .‬ﺩﺭ ﺑﺮﺧﻲ ﺟﺎﻫﺎ ﻧﻴﺰ ﻭﺍﮊﻩ ﺍﻱ ﺭﺍ ﻛﻪ ﻣﻴﺒﻮﺩﻩ ﺑﺮﻭﻳﻪ ﺭﺍﺳﺘﻲ ﺍﻧﺪﺍﺧﺘﻪ ﻭ ﻳﺎ ﺩﺭ ﻣﻌﻨﻲ ﺭﺍﺳﺘﺮﻱ ﺭﻭﺍ‬ ‫ﮔﺮﺩﺍﻧﻴﺪﻩ ﺍﻳﻢ‪.‬‬ ‫ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺁﻥ ﻭﺍﮊﻩ ﻫﺎﻱ ﻓﺎﺭﺳﻲ ﺷﻨﺎﺧﺘﻪ ﻣﻴﺒﻮﺩﻩ ﻛﻪ ﻫﺮﻛﺴﻲ ﻣﻌﻨﻲ ﺁﻧﻬﺎ ﺭﺍ ﻣﻴﺪﺍﻧﺪ‪ .‬ﺑﺮﺧﻲ ﺩﻳﮕﺮ ﺷﻨﺎﺧﺘﻪ ﻧﻤﻴﺒﻮﺩﻩ ﻛﻪ ﺩﺭ‬ ‫ﺍﻳﻨﺠﺎ ﺁﻧﻬﺎ ﺭﺍ ﺩﺭ ﻓﻬﺮﺳﺘﻲ ﻣﻴﻨﻮﻳﺴﻴﻢ‪:‬‬ ‫ﺁﺧﺸﻴﺞ‪ :‬ﺿﺪ‪ ،‬ﻧﻘﻴﺾ‪ .‬ﺍﻳﻦ ﻭﺍﮊﻩ ﺭﺍ ﺑﻤﻌﻨﻲ ﻋﻨﺼﺮ ﻧﻴﺰ ﻧﻮﺷﺘﻪ ﺍﻧﺪ‪ .‬ﻭﻟﻲ ﻣﺎ ﺑﺎﻳﺪ ﺑﺮﺍﻱ ﺁﻥ ﻭﺍﮊﻩ ﺩﻳﮕﺮﻱ ﭘﺪﻳﺪ ﺁﻭﺭﻳﻢ‪.‬‬ ‫ﺁﺭﺍﺳﺘﻦ‪ :‬ﺭﺍﺳﺖ ﮔﺮﺩﺍﻧﻴﺪﻥ‪ ،‬ﻣﺮﺗﺐ ﮔﺮﺩﺍﻧﻴﺪﻥ‪ .‬ﺍﻳﻨﻜﻪ ﺍﻳﻨﺮﺍ ﺩﺭ ﻣﻌﻨﻲ ﺑﺰﻙ ﻛﺮﺩﻥ ﺑﻜﺎﺭ ﻣﻴﺒﺮﻧﺪ ﺑﻴﺠﺎﺳﺖ ﻭ ﻣﺎ ﺩﺭ ﺁﻥ‬ ‫ﻣﻌﻨﻲ ﺑﻜﺎﺭ ﻧﻤﻴﺒﺮﻳﻢ‪.‬‬ ‫ﺁﺭﻣﺎﻥ‪ :‬ﺁﺭﺯﻭﻱ ﺑﺰﺭﮔﻲ ﻛﻪ ﺑﺪﻳﺪﻩ ﮔﻴﺮﻧﺪ ﻭ ﺩﺭ ﺭﺍﻫﺶ ﺑﻜﻮﺷﺶ ﭘﺮﺩﺍﺯﻧﺪ‪.‬‬ ‫ﺁﺯ‪ :‬ﺣﺮﺹ‪ ،‬ﺑﺪﺍﺷﺘﻦ ﭘﻮﻝ ﻳﺎ ﺟﺎﻳﮕﺎﻩ ﻳﺎ ﭼﻴﺰ ﺩﻳﮕﺮ ﺁﺭﺯﻭﻱ ﺑﻲ ﺍﻧﺪﺍﺯﻩ ﺩﺍﺷﺘﻦ‪.‬‬ ‫ﺁﺯﺭﻡ‪ :‬ﺷﺮﻑ‪ ،‬ﺍﻳﻨﻜﻪ ﻛﺴﻲ ﺩﺭ ﺑﻨﺪ ﻧﺎﻡ ﻧﻴﻚ ﺧﻮﺩ ﺑﺎﺷﺪ‪.‬‬ ‫ﺁﺳﻴﺐ‪ :‬ﺁﻓﺖ‪ ،‬ﺯﻳﺎﻧﻬﺎﻳﻲ ﻛﻪ ﺑﺪﺭﺧﺖ ﻭﻛﺸﺖ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﺍﺯ ﺳﺮﻣﺎ ﻳﺎ ﺗﮕﺮﮒ ﻳﺎ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﺭﺳﺪ‪.‬‬ ‫ﺁﻓﺮﺵ‪ :‬ﺁﻓﺮﻳﻨﺶ‪ .‬ﺍﺯ ﺭﻳﺸﻪ ﻳﻜﻢ )ﺁﻓﺮﻳﺪﻥ( ﮔﺮﻓﺘﻪ ﺷﺪﻩ‪.‬‬ ‫ﺁﻙ‪ :‬ﻋﻴﺐ‪ .‬ﺍﺯ ﺍﻳﻦ ﻭﺍﮊﻩ ﺟﺪﺍ ﺷﺪﻩ ﻫﺎ ﻧﻴﺰ ﻣﻴﺘﻮﺍﻥ ﺁﻭﺭﺩ‪ :‬ﺁﻛﻴﺪ‪ ،‬ﺁﻛﺎﻧﻴﺪ‪ ،‬ﺁﻛﻨﺪﻩ‪ ،‬ﺁﻛﺎﻧﻴﺪﻩ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ‪.‬‬ ‫ﺁﻣﻮﺯﺍﻙ‪ :‬ﻫﺮ ﺁﻧﭽﻪ ﺁﻣﻮﺯﻧﺪ‪ ،‬ﺗﻌﻠﻴﻤﺎﺕ‪.‬‬ ‫ﺁﻣﻴﻎ‪ :‬ﺣﻘﻴﻘﺖ‪ ،‬ﺭﺍﺳﺖ ﻳﻜﭽﻴﺰ‪.‬‬ ‫ﺁﻫﻨﮓ‪ :‬ﻗﺼﺪ‪ ،‬ﺍﺭﺍﺩﻩ‪ .‬ﺍﺯ ﺍﻳﻦ ﺟﺪﺍ ﺷﺪﻩ ﻫﺎ ﻧﻴﺰ ﺗﻮﺍﻥ ﺁﻭﺭﺩ‪ :‬ﺁﻫﻨﮕﻴﺪ‪ ،‬ﺁﻫﻨﮕﻨﺪﻩ‪ .‬ﺍﻳﻨﻜﻪ ﺁﻫﻨﮓ ﺭﺍ ﺩﺭ ﻣﻌﻨﻲ ﻧﻐﻤﻪ ﻳﺎ ﻟﺤﻦ‬ ‫ﻣﻮﺳﻴﻘﻲ ﺑﻜﺎﺭ ﻣﻴﺒﺮﻧﺪ ﻧﺎﺑﺠﺎﺳﺖ‪ ،‬ﺑﺎﻳﺪ ﺑﺮﺍﻱ ﺁﻥ ﻭﺍﮊﻩ ﺩﻳﮕﺮﻱ ﭘﺪﻳﺪ ﺁﻭﺭﺩ‪.‬‬ ‫ﺁﻫﻴﺨﺘﻦ‪ :‬ﻛﺸﻴﺪﻥ ﻭ ﺍﺯ ﻳﻜﺠﺎﻳﻲ ﺑﻴﺮﻭﻥ ﺁﻭﺭﺩﻥ‪» :‬ﺷﻤﺸﻴﺮ ﺁﻫﻴﺨﺖ«‪) .‬ﺍﻳﻦ ﻣﻌﻨﻲ ﺟﺰ ﺍﺯ ﻛﺸﻴﺪﻧﺴﺖ(‪.‬‬ ‫ﺁﻳﻴﻦ‪ :‬ﺷﺮﻳﻌﺖ‪ ،‬ﺳﻨﺖ‪ ،‬ﻗﺎﻋﺪﺓ ﻫﻤﮕﺎﻧﻲ ﺑﺰﺭﮒ‪ .‬ﺍﻳﻨﻜﻪ ﺁﻧﺮﺍ ﺩﺭ ﻣﻌﻨﻴﻬﺎﻱ ﻛﻮﭼﻜﻲ ﺑﻜﺎﺭ ﻣﻴﺒﺮﻧﺪ )ﻣﺜﻼ ﺑﻪ ﻧﻈﺎﻣﻨﺎﻣﻪ ﻫﺎﻱ‬ ‫ﺍﺩﺍﺭﻩ ﻫﺎ »ﺁﻳﻴﻦ ﻧﺎﻣﻪ« ﻣﻴﮕﻮﻳﻨﺪ( ﻧﺎﺑﺠﺎﺳﺖ‪.‬‬ ‫ﺍﺭﺝ‪ :‬ﻗﺪﺭ‪ ،‬ﺍﺭﺯﺵ‪» :‬ﺍﺭﺝ ﺁﺩﻣﻲ ﺑﺎ ﻓﻬﻢ ﻭ ﺧﺮﺩ ﺍﻭﺳﺖ«‪ .‬ﺍﺭﺟﻤﻨﺪ ﻳﺎ ﺍﺭﺟﺪﺍﺭ ﻛﺴﻴﻜﻪ ﺩﺍﺭﺍﻱ ﺍﺭﺟﺴﺖ‪.‬‬

‫ﺯﺑﺎﻥ ﭘﺎﻙ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺍﻧﮕﻴﺰﻩ )ﻳﺎ ﺍﻧﮕﻴﺰﻧﺪﻩ(‪ :‬ﺑﺎﻋﺚ‪ ،‬ﺁﻧﭽﻪ ﻛﺴﻲ ﺭﺍ ﺑﻴﻚ ﻛﺎﺭﻱ ﺑﺮ ﻣﻲ ﺍﻧﮕﻴﺰﺩ‪.‬‬ ‫ﺍﻧﮕﺎﺭﻳﺪﻥ‪ :‬ﻓﺮﺽ ﻛﺮﺩﻥ‪ ،‬ﭼﻴﺰﻱ ﻧﺒﻮﺩﻩ ﺭﺍ ﺑﻮﺩﻩ ﮔﺮﻓﺘﻦ‪.‬‬ ‫ﺑﺎﻫﻤﻴﺪﻥ‪ :‬ﺍﺗﺤﺎﺩ ﻛﺮﺩﻥ‪.‬‬ ‫ﺑﺎﺷﻨﺪﻩ‪ ،‬ﺑﺎﺷﺎ‪ :‬ﺣﺎﺿﺮ‪ ،‬ﻣﻮﺟﻮﺩ‪.‬‬ ‫ﺑﺎﻟﻴﺪﻥ‪ :‬ﺑﻠﻨﺪ ﺷﺪﻥ‪ ،‬ﻗﺪ ﺑﺮ ﺍﻓﺮﺍﺷﺘﻦ‪.‬‬ ‫ﺑﺎﻳﻨﺪﻩ‪ ،‬ﺑﺎﻳﺎ‪ :‬ﻭﺍﺟﺐ‪ ،‬ﻭﻇﻴﻔﻪ‪.‬‬ ‫ﺑﺨﺸﻴﺪﻥ‪ :‬ﻗﺴﻤﺖ ﻛﺮﺩﻥ‪ .‬ﺍﻳﻨﻜﻪ ﺁﻧﺮﺍ ﺩﺭ ﻣﻌﻨﻲ ﺩﺍﺩﻥ ﻳﺎ ﺁﻣﺮﺯﻳﺪﻥ ﺑﻜﺎﺭ ﻣﻴﺒﺮﻧﺪ ﻏﻠﻄﺴﺖ‪.‬‬ ‫ﺑﺮﺁﻏﺎﻟﻴﺪﻥ‪ :‬ﺑﺮﻭﻱ ﻛﺴﻲ ﺑﺮﺧﺎﺳﺘﻦ )ﻫﺎﻳﻬﻮﻱ ﻭ ﺩﺷﻤﻨﻲ ﻛﺮﺩﻥ(‪.‬‬ ‫ﺑﺴﻴﺠﻴﺪﻥ‪ :‬ﺗﺪﺍﺭﻙ ﻛﺮﺩﻥ‪ ،‬ﺍﻓﺰﺍﺭ ﻭ ﺯﻣﻴﻨﻪ ﺑﺮﺍﻱ ﻛﺎﺭ ﭘﺪﻳﺪ ﺁﻭﺭﺩﻥ‪.‬‬ ‫ﺑﻴﻮﺳﻴﺪﻥ‪ :‬ﺍﻧﺘﻈﺎﺭ ﺩﺍﺷﺘﻦ‪.‬‬ ‫ﺑﻲ ﻳﻜﺴﻮ‪ :‬ﺑﻴﻄﺮﻑ‪.‬‬ ‫ﺑﻴﺎﺑﺎﻧﻴﮕﺮﻱ‪ :‬ﻭﺣﺸﻴﮕﺮﻱ‪.‬‬ ‫ﭘﺎﺩﺁﻭﺍﺯ‪ :‬ﺍﻧﻌﻜﺎﺱ‪ ،‬ﺑﺎﺯﮔﺸﺖ ﺁﻭﺍﺯ‪ ،‬ﺁﻭﺍﺯﻱ ﻛﻪ ﺩﺭ ﺑﺮﺍﺑﺮ ﺁﻭﺍﺯﻱ ﺩﺭﺁﻳﺪ‪.‬‬ ‫ﭘﺎﺩﻛﺎﺭ‪ :‬ﻋﻜﺲ ﺍﻟﻌﻤﻞ‪ ،‬ﻛﺎﺭﻳﻜﻪ ﺩﺭ ﺑﺮﺍﺑﺮ ﻛﺎﺭﻱ ﺑﺎﺷﺪ‪.‬‬ ‫ﭘﺎﺩﺭﺯﻡ‪ :‬ﺣﻤﻠﻪ ﻣﺘﻘﺎﺑﻠﻪ‪.‬‬ ‫ﭘﺎﻳﻨﺪﻳﺪﻥ‪ :‬ﺿﻤﺎﻧﺖ ﻛﺮﺩﻥ‪ .‬ﭘﺎﻳﻨﺪﻧﺪﻩ؛ ﭘﺎﻳﻨﺪﺍ‪ :‬ﺿﺎﻣﻦ‪.‬‬ ‫ﭘﺘﻴﺎﺭﻩ‪ :‬ﺑﻼ‪ ،‬ﺁﺳﻴﺒﻬﺎﻱ ﻫﻤﮕﺎﻧﻲ ﻛﻪ ﺍﺯ ﺳﭙﻬﺮ ﭘﺪﻳﺪ ﺁﻳﺪ‪.‬‬ ‫ﭘﺮﺳﺘﻴﺪﻥ‪ :‬ﺧﺪﻣﺖ ﻛﺮﺩﻥ‪ .‬ﺍﻳﻨﻜﻪ ﺁﻧﺮﺍ ﺩﺭ ﻳﻚ ﻣﻌﻨﻲ ﭘﻨﺪﺍﺭﻱ ﺑﻜﺎﺭ ﺑﺮﺩﻩ ﻣﻴﮕﻮﻳﻨﺪ‪ :‬ﻣﻦ ﺗﺮﺍ ﻣﻴﭙﺮﺳﺘﻢ )ﻛﻪ ﻫﻴﭻ ﺩﺍﻧﺴﺘﻪ‬ ‫ﻧﻴﺴﺖ ﭼﻜﺎﺭﻱ ﻣﻴﻜﻨﺪ( ﻏﻠﻄﺴﺖ ﻭ ﺑﺎﻳﺪ ﺍﺯ ﻣﻴﺎﻥ ﺭﻭﺩ‪.‬‬ ‫ﭘﺮﮒ‪ :‬ﺍﺫﻥ‪ ،‬ﺍﺟﺎﺯﻩ‪ .‬ﺍﺯ ﺍﻳﻦ ﺟﺪﺍ ﺷﺪﻩ ﻫﺎ ﻧﻴﺰ ﺗﻮﺍﻥ ﺁﻭﺭﺩ‪ :‬ﭘﺮﮔﻴﺪ‪ ،‬ﭘﺮﮔﻨﺪﻩ‪ ،‬ﭘﺮﮔﻴﺪﻩ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ )ﺍﻳﻦ ﺍﺯ ﻭﺍﮊﻩ ﻫﺎﻳﻴﺴﺖ‬ ‫ﻛﻪ ﻣﺎ ﮔﺰﺍﺭﺩﻩ ﺍﻳﻢ(‪.‬‬ ‫ﭘﺮﻭﺍ‪ :‬ﺗﻮﺟﻪ‪ ،‬ﺍﻋﺘﻨﺎ‪ .‬ﺍﺯ ﺍﻳﻦ ﺟﺪﺍ ﺷﺪﻩ ﻫﺎ ﻧﻴﺰ ﺗﻮﺍﻥ ﺁﻭﺭﺩ‪ :‬ﭘﺮﻭﺍﻳﻴﺪ‪ ،‬ﭘﺮﻭﺍﻳﻨﺪﻩ‪.‬‬ ‫ﭘﻠﺸﺖ‪ :‬ﻧﺠﺲ‪ ،‬ﭼﻴﺰ ﻧﺎﭘﺎﻙ‪ .‬ﺍﺯ ﺍﻳﻦ ﺟﺪﺍ ﺷﺪﻩ ﻫﺎ ﻧﻴﺰ ﺗﻮﺍﻥ ﺁﻭﺭﺩ‪ :‬ﭘﻠﺸﺘﻴﺪ‪ ،‬ﭘﻠﺸﺘﻨﺪﻩ‪.‬‬ ‫ﭘﻨﺪﺍﺷﺘﻦ‪ :‬ﺯﻋﻢ‪ ،‬ﭼﻴﺰﻱ ﺭﺍ ﺑﻲ ﺩﻟﻴﻞ ﺩﺭ ﺩﻝ ﮔﻔﺘﻦ‪.‬‬ ‫ﭘﻴﺮﺍﺳﺘﻦ‪ :‬ﺍﺯ ﻓﺰﻭﻧﻴﻬﺎ ﻭ ﭼﻴﺰﻫﺎﻱ ﻧﺎﺑﺠﺎ ﭘﺎﻙ ﮔﺮﺩﺍﻧﻴﺪﻥ‪» :‬ﺭﻭﻱ ﺧﻮﺩ ﺍﺯ ﻣﻮ ﭘﻴﺮﺍﺳﺖ«‪» .‬ﭘﻴﺮﺍﻳﻪ« ﻛﻪ ﺑﻜﺎﺭ ﻣﻴﺒﺮﻧﺪ ﻏﻠﻄﺴﺖ‪.‬‬ ‫ﭘﮋﻭﻫﻴﺪﻥ‪ :‬ﺧﻮﺍﺳﺘﻦ ﻭ ﺟﺴﺘﻦ ﭼﻴﺰﻱ‪» :‬ﺁﺩﻣﻲ ﺍﺯ ﮔﻮﻫﺮ ﺧﻮﺩ ﺁﻣﻴﻎ ﭘﮋﻭﻫﺴﺖ«‪.‬‬ ‫ﭘﻴﻜﺮﻩ‪ :‬ﻋﻜﺲ )ﻓﺘﻮﻏﺮﺍﻑ(‪.‬‬ ‫ﺗﻴﺮﻩ‪ :‬ﻳﻜﺪﺳﺘﻪ ﺍﺯ ﻣﺮﺩﻡ‪.‬‬ ‫ﺟﺴﺘﺎﺭ‪) :‬ﻳﺎ ﺟﻮﻳﻴﺘﺎﺭ(‪ :‬ﻣﺒﺤﺚ‪ ،‬ﺟﺴﺘﻦ ﺩﻧﺒﺎﻟﻪ ﺩﺍﺭ‪.‬‬

‫ﺯﺑﺎﻥ ﭘﺎﻙ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺟﺪﺍﺳﺮ‪ :‬ﻣﺴﺘﻘﻞ‪.‬‬ ‫ﺟﻨﮕﺎﭺ‪ :‬ﺍﻓﺰﺍﺭ ﺟﻨﮓ‪.‬‬ ‫ﺟﻬﺎﻥ‪ :‬ﮔﻴﺘﻲ ﺑﺎ ﺁﺩﻣﻴﺎﻥ ﻭ ﺩﻳﮕﺮ ﺯﻧﺪﮔﺎﻥ‪.‬‬ ‫ﭼﺎﻣﻪ‪ :‬ﺷﻌﺮ‪.‬‬ ‫ﭼﺒﻮﺩ‪ :‬ﻣﺎﻫﻴﺖ‪ ،‬ﻫﻮﻳﺖ‪.‬‬ ‫ﭼﺨﻴﺪﻥ‪ :‬ﻣﺠﺎﺩﻟﻪ ﻛﺮﺩﻥ‪.‬‬ ‫ﭼﻴﺴﺘﺎﻥ‪ :‬ﻣﻌﻤﺎ‪ ،‬ﻟﻐﺰ‪.‬‬ ‫ﺧﺮﺳﻨﺪ‪ :‬ﺑﺎ ﺳﻌﺎﺩﺕ‪ ،‬ﺁﻧﭽﻪ ﺍﺯ ﺣﺎﻝ ﺧﻮﺩ ﺧﻮﺷﻨﻮﺩ ﻣﻴﺒﺎﺷﺪ‪.‬‬ ‫ﺧﺴﺘﻮﻳﺪﻥ‪) :‬ﺑﺎ ﺯﺑﺮ ﺧﺎ ﻭ ﭘﻴﺶ ﺗﺎ( ﺍﻗﺮﺍﺭ ﻛﺮﺩﻥ‪ .‬ﺧﺴﺘﻮﻧﺪﻩ‪ ،‬ﺧﺴﺘﻮﺍ ﺑﻤﻌﻨﻲ ﻣﻘﺮ ﺍﺳﺖ‪.‬‬ ‫ﺧﺸﻨﻮﺩ‪ :‬ﺭﺍﺿﻲ‪.‬‬ ‫ﺧﻮﺍﻫﺎﻙ‪ :‬ﺁﻧﭽﻪ ﺧﻮﺍﻫﻨﺪ‪.‬‬ ‫ﺧﻮﺩﻛﺎﻣﻪ‪ :‬ﻣﺴﺘﺒﺪ‪.‬‬ ‫ﺧﻮﻱ‪ :‬ﻋﺎﺩﺕ‪ ،‬ﺁﻧﭽﻪ ﻛﺴﻲ ﺍﺯ ﺳﺮﺷﺖ ﺧﻮﺩ ﻧﺪﺍﺷﺘﻪ ﺳﭙﺲ ﭘﻴﺪﺍ ﻛﺮﺩﻩ‪.‬‬ ‫ﺧﻴﻢ‪ :‬ﺧﻠﻖ‪ ،‬ﺁﻧﭽﻪ ﻛﺴﻲ ﺍﺯ ﺳﺮﺷﺖ ﺧﻮﺩ ﺩﺍﺷﺘﻪ‪.‬‬ ‫ﺩﮊ ﺁﮔﺎﻩ‪ :‬ﻭﺣﺸﻲ‪ ،‬ﻛﺴﻴﻜﻪ ﺁﮔﺎﻫﻴﻬﺎﻳﺶ ﺍﺯ ﺟﻬﺎﻥ ﺑﻴﭙﺎ ﻭ ﺑﺴﻴﺎﺭ ﻋﺎﻣﻴﺎﻧﻪ ﺑﺎﺷﺪ‪.‬‬ ‫ﺩﮊﺧﻮﻱ‪ :‬ﺁﻧﻜﻪ ﺧﻮﻳﻬﺎﻳﺶ ﺑﺪ‪ ،‬ﻭ ﺧﻮﺩ ﻧﺎﺗﺮﺍﺷﻴﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺭﺯﻡ‪ :‬ﺣﻤﻠﻪ‪ .‬ﺍﺯ ﺍﻳﻦ ﺟﺪﺍ ﺷﺪﻩ ﻫﺎ ﻧﻴﺰ ﺗﻮﺍﻥ ﺁﻭﺭﺩ‪ :‬ﺭﺯﻣﻴﺪﻩ‪ ،‬ﺭﺯﻣﻨﺪﻩ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ‪.‬‬ ‫ﺭﺳﺪ‪ :‬ﺳﻬﻢ‪ ،‬ﺣﺼﻪ‪.‬‬ ‫ﺭﻭﺯﺑﻪ‪ :‬ﻋﻴﺪ‪.‬‬ ‫ﺭﻭﻳﻪ‪ :‬ﺷﻜﻞ‪ ،‬ﺻﻮﺭﺕ‪.‬‬ ‫ﺯﺍﺏ‪ :‬ﺻﻔﺖ‪ ،‬ﭼﮕﻮﻧﮕﻲ ﻛﺴﻲ ﻳﺎ ﭼﻴﺰﻱ‪ .‬ﺍﺯ ﺍﻳﻦ ﺟﺪﺍﻫﺎ ﺷﺪﻩ ﻧﻴﺰ ﺗﻮﺍﻥ ﺁﻭﺭﺩ‪ :‬ﺯﺍﺑﻴﺪ‪ ،‬ﺯﺍﺑﻨﺪﻩ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ‪.‬‬ ‫ﺳﺎﺕ‪ :‬ﺻﻔﺤﻪ‪.‬‬ ‫ﺳﺎﻣﺎﻥ‪ :‬ﻧﻈﻢ‪.‬‬ ‫ﺳﺎﻥ‪ :‬ﺣﺎﻝ‪ .‬ﭼﺴﺎﻥ ﺑﻤﻌﻨﻲ ﺑﭽﻪ ﺣﺎﻟﺴﺖ‪.‬‬ ‫ﺳﭙﻬﺮ‪ :‬ﻃﺒﻴﻌﺖ‪ ،‬ﺳﺮﺍﺳﺮ ﺍﻳﻦ ﺟﻬﺎﻥ ﺳﺘﺮﺳﺎ‪.‬‬ ‫ﺳﺘﺮﺳﻴﺪﻥ‪ :‬ﻣﺤﺴﻮﺱ ﺷﺪﻥ‪ .‬ﺳﺘﺮﺳﻨﺪﻩ‪ ،‬ﺳﺘﺮﺳﺎ ﺑﻤﻌﻨﻲ ﻣﺤﺴﻮﺱ ﺍﺳﺖ‪.‬‬ ‫ﺳﺘﺮﮒ‪ :‬ﺁﻧﭽﻪ ﺍﺯ ﺗﻨﻪ ﻭ ﻛﺎﻟﺒﺪ ﺑﺰﺭﮒ ﺑﺎﺷﺪ‪.‬‬ ‫ﺳﺘﻴﺰﻳﺪﻥ‪ :‬ﻟﺠﺎﺟﺖ ﻛﺮﺩﻥ‪.‬‬ ‫ﺳﺪﻩ‪ :‬ﻗﺮﻥ‪ ،‬ﺻﺪ ﺳﺎﻝ‪.‬‬

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‫ﺯﺑﺎﻥ ﭘﺎﻙ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺳﺮﺭﺷﺘﻪ ﺩﺍﺭﻱ‪ :‬ﺣﻜﻮﻣﺖ‪.‬‬ ‫ﺳﺮﺷﺘﻦ‪ :‬ﺧﻤﻴﺮ ﻛﺮﺩﻥ‪.‬‬ ‫ﺳﺰﻳﺪﻥ‪ :‬ﺟﺎﻳﺰ ﺑﻮﺩﻥ‪ ،‬ﺣﻖ ﻛﺴﻲ ﺑﻮﺩﻥ‪ .‬ﺳﺰﻧﺪﻩ‪ ،‬ﺳﺰﺍ ﺑﻤﻌﻨﻲ ﺟﺎﻳﺰ ﻭ ﺣﻖ ﻛﺴﻲ ﻣﻴﺒﺎﺷﺪ‪.‬‬ ‫ﺳﻜﺎﻟﻴﺪﻥ‪) :‬ﺑﺎ ﭘﻴﺶ ﺳﻴﻦ( ﺷﻮﺭ ﻛﺮﺩﻥ‪ .‬ﻫﻤﺴﻜﺎﻝ ﻛﺴﻴﺴﺖ ﻛﻪ ﺑﺎ ﺍﻭ ﺷﻮﺭ ﻛﺮﺩﻩ ﺷﻮﺩ‪.‬‬ ‫ﺳﻤﺮﺩ‪) :‬ﻫﻤﭽﻮﻥ ﻧﺒﺮﺩ( ﺧﻴﺎﻝ‪ ،‬ﺁﻧﭽﻪ ﺩﺭ ﺍﻧﺪﻳﺸﻪ ﺁﺩﻣﻲ ﭘﺪﻳﺪ ﺁﻳﺪ‪.‬‬ ‫ﺳﻨﮕﻴﻦ‪ :‬ﺁﻧﭽﻪ ﺍﺯ ﺳﻨﮓ ﭘﺪﻳﺪ ﺁﻣﺪﻩ ﺑﺎﺷﺪ‪ .‬ﺑﻜﺎﺭ ﺑﺮﺩﻥ ﺁﻥ ﺩﺭ ﻣﻌﻨﻲ ﮔﺮﺍﻥ ﻏﻠﻄﺴﺖ‪.‬‬ ‫ﺳﻬﻴﺪﻥ‪ :‬ﺷﺎﺩﻱ ﻳﺎ ﺍﻧﺪﻭﻩ ﻳﺎ ﺧﺸﻢ ﻳﺎ ﻣﻬﺮ ﻳﺎ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﺩﺭ ﺩﻟﺶ ﭘﻴﺪﺍ ﺷﺪﻥ )ﺣﺲ(‪.‬‬ ‫ﺷﺪﺳﻴﺪﻥ‪) :‬ﺑﺎ ﺯﺑﺮﺷﻴﻦ( ﺩﺭﻳﺎﻓﺘﻦ ﺍﺯ ﺭﺍﻩ ﺷﻨﻴﺪﻥ ﻳﺎ ﺩﻳﺪﻥ ﻳﺎ ﺑﻮﻳﻴﺪﻥ‪ ،‬ﻳﺎ ﭼﺸﻴﺪﻥ‪ ،‬ﻳﺎ ﺩﺳﺖ ﻣﺎﻟﻴﺪﻥ‪ ،‬ﺩﺭﻳﺎﻓﺘﻦ ﺑﺎ ﻳﻜﻲ ﺍﺯ‬ ‫ﺍﻧﺪﺍﻣﻬﺎﻱ ﭘﻨﺠﮕﺎﻧﻪ‪.‬‬ ‫ﺷﻠﭗ‪ :‬ﺷﻴﺮﻳﻦ )ﺁﺧﺸﻴﺞ ﺗﻠﺦ(‪.‬‬ ‫ﺷﻬﺮﻳﮕﺮﻱ‪ :‬ﺗﻤﺪﻥ‪.‬‬ ‫ﺷﻮﻧﺪ‪) :‬ﺑﺎ ﭘﻴﺶ ﺷﻴﻦ( ﻋﻠﺖ‪ ،‬ﺁﻧﭽﻪ ﻛﺎﺭﻱ ﺭﺍ ﺑﻬﺮ ﺁﻥ ﻛﻨﻨﺪ‪.‬‬ ‫ﺷﻴﺮﻳﻦ‪ :‬ﺁﻧﭽﻪ ﺍﺯ ﺷﻴﺮ ﭘﺪﻳﺪ ﺁﻣﺪﻩ‪ .‬ﺑﻜﺎﺭ ﺑﺮﺩﻥ ﺁﻥ ﺩﺭ ﻣﻌﻨﻲ ﺁﺧﺸﻴﺞ ﺗﻠﺦ ﻏﻠﻄﺴﺖ‪.‬‬ ‫ﻓﺮﻣﻮﺩﻥ‪ :‬ﺍﻣﺮ ﻛﺮﺩﻥ‪ ،‬ﻓﺮﻣﺎﻥ ﺩﺍﺩﻥ‪.‬‬ ‫ﻓﺮﻫﻴﺪﻥ‪ :‬ﻭﺣﻲ ﺭﺳﺎﻧﺪﻥ‪ ،‬ﺑﺪﻟﺶ ﺍﻧﺪﺍﺧﺘﻦ‪.‬‬ ‫ﻓﺮﺟﺎﺩ‪ :‬ﻭﺟﺪﺍﻥ‪ ،‬ﺁﻥ ﻧﻴﺮﻭﻳﻲ ﺩﺭ ﺁﺩﻣﻲ ﻛﻪ ﺩﺭ ﺑﺮﺍﺑﺮ ﺑﺪﻳﻬﺎ ﺑﻨﻜﻮﻫﺶ ﭘﺮﺩﺍﺯﺩ‪ .‬ﺍﻳﻦ ﺍﺯ ﻭﺍﮊﻩ ﻫﺎﻳﻴﺴﺖ ﻛﻪ ﻣﺎ ﮔﺰﺍﺭﺩﻩ ﺍﻳﻢ‪.‬‬ ‫ﻓﻬﻠﻴﺪﻥ‪ :‬ﺍﺷﺘﻐﺎﻝ‪ ،‬ﻣﺸﻐﻮﻝ ﺷﺪﻥ‪» .‬ﺩﺭ ﭘﺮﺩﺍﺧﺘﻦ« ﭼﻮﻥ ﻣﻌﻨﻴﻬﺎﻱ ﺩﻳﮕﺮﻱ ﺑﻜﺎﺭ ﻣﻴﺮﻭﺩ ﺑﺎﻳﺪ ﺩﺭ ﺍﻳﻦ ﻣﻌﻨﻲ ﻧﻴﺎﻭﺭﺩ‪ .‬ﻓﻬﻠﻴﺪﻥ‬ ‫ﺍﺯ ﻭﺍﮊﻩ ﻫﺎﻳﻴﺴﺖ ﻛﻪ ﻣﺎ ﮔﺰﺍﺭﺩﻩ ﺍﻳﻢ‪.‬‬ ‫ﻛﺎﭼﺎﻝ‪ :‬ﺍﺛﺎﺙ ﺧﺎﻧﻪ‪.‬‬ ‫ﻛﺮﺍﻙ‪ :‬ﺁﻧﭽﻪ ﻛﻨﻨﺪ‪.‬‬ ‫ﮔﺰﻧﺪ‪ :‬ﺯﻳﺎﻧﻲ ﻛﻪ ﺑﺘﻦ ﺁﺩﻣﻲ ﺭﺳﺪ ﻭ ﻧﺸﺎﻧﻲ ﺍﺯ ﺁﻥ ﭘﺪﻳﺪﺍﺭ ﺑﺎﺷﺪ )ﺷﻜﺴﺘﻦ ﻭ ﺑﺮﻳﺪﻩ ﺷﺪﻥ ﻭ ﺳﻮﺧﺘﻦ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ(‪.‬‬ ‫ﮔﺰﻳﺮﻳﺪﻥ‪ :‬ﺗﺼﻤﻴﻢ ﮔﺮﻓﺘﻦ‪ .‬ﻧﺎﮔﺰﻳﺮ ﻛﻪ ﺑﻤﻌﻨﻲ ﻧﺎﭼﺎﺭ ﺑﻜﺎﺭ ﻣﻴﺮﻭﺩ ﻏﻠﻄﺴﺖ‪.‬‬ ‫ﮔﺴﺘﺮﺍﻙ‪ :‬ﺁﻧﭽﻪ ﮔﺴﺘﺮﻧﺪ‪.‬‬ ‫ﮔﻮﻫﺮ‪ :‬ﺍﺻﻞ‪ ،‬ﺫﺍﺕ‪.‬‬ ‫ﮔﻴﺘﻲ‪ :‬ﺯﻣﻴﻦ ﻭ ﺩﻳﮕﺮ ﺑﺎﺷﻨﺪﻩ ﻫﺎ‪ .‬ﺑﻲ ﺯﻧﺪﮔﺎﻧﻲ ﻭ ﺯﻧﺪﮔﺎﻥ‪.‬‬ ‫ﻻﺑﻴﺪﻥ‪ :‬ﺍﻟﺘﻤﺎﺱ ﻛﺮﺩﻥ‪.‬‬ ‫ﻣﺮﺯ‪ :‬ﺣﺪ‪ ،‬ﺳﺮﺣﺪ‪.‬‬ ‫ﻣﻮﻥ‪ :‬ﺧﺎﺻﻴﺖ ﻳﻚ ﭼﻴﺰ‪.‬‬ ‫ﻧﺎﺯﻳﺪﻥ‪ :‬ﺍﻓﺘﺨﺎﺭ ﻛﺮﺩﻥ‪.‬‬

‫ﺯﺑﺎﻥ ﭘﺎﻙ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﻧﮕﺎﺷﺘﻦ‪ :‬ﻧﻘﺶ ﻛﺮﺩﻥ‪.‬‬ ‫ﻧﻴﺎﺯﺍﻙ‪ :‬ﺁﻧﭽﻪ ﻧﻴﺎﺯ ﭘﻴﺪﺍ ﻛﻨﻨﺪ‪.‬‬ ‫ﻧﺘﻮﺍﻧﺴﺘﻨﻲ‪ :‬ﻛﺎﺭﻳﻜﻪ ﻣﺮﺩﻡ ﻧﺘﻮﺍﻧﻨﺪ‪ ،‬ﻣﻌﺠﺮﻩ‪.‬‬ ‫ﻧﻴﺎﻳﻴﺪﻥ‪ :‬ﺑﺎ ﻓﺮﻭﺗﻨﻲ ﻭ ﭘﺎﺳﺪﺍﺭﻱ ﺩﺭ ﺑﺮﺍﺑﺮ ﻛﺴﻲ ﺍﻳﺴﺘﺎﺩﻥ ﻭ ﺳﺨﻦ ﮔﻔﺘﻦ‪.‬‬ ‫ﻫﺰﺍﺭﻩ‪ :‬ﺩﻭﺭﻩ ﻫﺰﺍﺭ ﺳﺎﻟﻪ‪.‬‬ ‫ﻫﻤﺎﻧﺎ‪ :‬ﭼﻨﻴﻦ ﭘﻴﺪﺍﺳﺖ‪.‬‬ ‫ﻫﻨﺎﻳﻴﺪﻥ‪ :‬ﺗﺄﺛﻴﺮ ﻛﺮﺩﻥ‪.‬‬ ‫ﻫﻮﺩﻩ‪ :‬ﻧﺘﻴﺠﻪ‪ .‬ﺍﺯ ﺍﻳﻦ ﺟﺪﺍﻫﺎ ﺷﺪﻩ ﻧﻴﺰ ﺗﻮﺍﻥ ﺁﻭﺭﺩ‪ :‬ﻫﻮﺩﻳﺪﻥ‪ ،‬ﻫﻮﺩﻧﺪﻩ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ‪.‬‬ ‫ﻭﺭﺟﺎﻭﻧﺪ‪ :‬ﻣﻘﺪﺱ‪.‬‬ ‫ﻳﺎﺭﺳﺘﻦ‪ :‬ﺩﻟﻴﺮﻱ ﻛﺮﺩﻥ‪.‬‬ ‫ﻳﺎﺯﻳﺪﻥ‪ :‬ﺩﺭﺍﺯ ﻛﺮﺩﻥ‪» :‬ﺩﺳﺖ ﻳﺎﺯﻳﺪ ﻭ ﺁﻧﺮﺍ ﺑﺮﺩﺍﺷﺖ«‪ .‬ﺍﻳﻨﻜﻪ ﺩﺭﺍﺯ ﻛﺮﺩﻥ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﻣﻌﻨﻲ ﺑﻜﺎﺭ ﻣﻴﺒﺮﻧﺪ ﭘﻴﺪﺍﺳﺖ ﻛﻪ‬ ‫ﻏﻠﻄﺴﺖ‪.‬‬ ‫ﻳﻮﻍ‪ :‬ﭼﻮﺑﻴﻜﻪ ﺑﮕﺮﺩﻥ ﮔﺎﻭ ﮔﺰﺍﺭﺩﻩ ﺑﺸﺨﻢ ﻛﺮﺩﻥ ﻭﺍﺩﺍﺭﻧﺪ‪.‬‬

‫ﺯﺑﺎﻥ ﭘﺎﻙ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺑﻴﮕﻔﺘﮕﻮﺳﺖ ﻛﻪ ﺑﺎﻳﺪ ﺍﻟﻔﺒﺎﻱ ﻣﺎ ﺩﻳﮕﺮ ﮔﺮﺩﺩ‪ .‬ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﭘﻨﺠﺎﻩ ﺳﺎﻝ ﺍﺳﺖ ﺳﺨﻦ ﻣﻴﺮﻭﺩ ﻭ ﺍﻛﻨﻮﻥ ﺑﺎﻳﺪ ﺑﻜﺎﺭ ﺑﺴﺘﻪ ﺷﻮﺩ ﻭ‬ ‫ﻣﺎ ﺷﺎﻳﺴﺘﻪ ﺗﺮﻳﻦ ﺩﺳﺘﻪ ﺍﻳﻢ ﻛﻪ ﺁﻧﺮﺍ ﺑﻜﺎﺭ ﺑﻨﺪﻳﻢ‪ .‬ﺍﮔﺮ ﺍﻣﺮﻭﺯ ﻣﺎ ﺍﻳﻦ ﺭﺍ ﺑﻜﺎﺭ ﻧﺒﻨﺪﻳﻢ‪ ،‬ﻳﺎ ﻫﻤﭽﻨﺎﻥ ﻣﻴﻤﺎﻧﺪ ﻭ ﺑﺠﺎﻳﻲ ﻧﻤﻴﺮﺳﺪ ﻭ ﻳﺎ‬ ‫ﺑﺪﺳﺖ ﻛﺴﺎﻥ ﻧﺎﺷﺎﻳﺴﺘﻲ ﻣﻴﺎﻓﺘﺪ ﻛﻪ ﻳﻚ ﭼﻴﺰ ﻧﺎﻗﺺ ﺩﺭﺳﺖ ﻛﺮﺩﻩ ﺑﺪﺳﺘﻬﺎ ﺩﻫﻨﺪ‪.‬‬ ‫ﻣﺎ ﺩﻭﺳﺖ ﻣﻴﺪﺍﺷﺘﻴﻢ ﺧﻮﺩﻣﺎﻥ ﻳﻚ ﺍﻟﻔﺒﺎﻱ ﺑﻬﺘﺮ ﻭ ﺩﺭﺳﺖ ﺗﺮﻱ ﺑﺴﺎﺯﻳﻢ ﻭ ﺑﻜﺎﺭ ﺑﺮﻳﻢ ﻛﻪ ﭼﻮﻥ ﺭﻭﺍﺝ ﮔﺮﻓﺖ ﺍﺭﻭﭘﺎﻳﻴﺎﻥ‬ ‫ﺁﻧﺮﺍ ﺍﺯ ﻣﺎ ﮔﻴﺮﻧﺪ ﻭﻟﻲ ﺑﺮﺍﻱ ﭼﻨﻴﻦ ﻛﺎﺭﻱ ﻛﺴﻲ ﺭﺍ ﻣﻴﺨﻮﺍﺳﺘﻴﻢ ﻛﻪ ﺟﺮﺑﺰﻩ ﻧﻘﺎﺷﻲ ﺩﺍﺷﺘﻪ ﺑﺎ ﻳﻚ ﺑﻴﻨﺸﻲ ﺑﻪ ﺍﻳﻦ ﻛﺎﺭ ﭘﺮﺩﺍﺯﺩ ﻭ‬ ‫ﻳﻚ ﺍﻟﻔﺒﺎﻱ ﺑﺴﺎﻣﺎﻧﺘﺮ ﻭ ﺑﻬﺘﺮﻱ ﺑﺴﺎﺯﺩ‪ ،‬ﻟﻴﻜﻦ ﭼﻨﻴﻦ ﻛﺴﻲ ﺭﺍ ﻧﻴﺎﻓﺘﻴﻢ ﻭ ﺍﺯ ﺁﻧﺴﻮﻱ ﺁﮔﺎﻩ ﺷﺪﻳﻢ ﻛﻪ »ﻣﺎﺗﺮﻳﺲ« ﺗﻬﻴﻪ ﻛﺮﺩﻥ ﺑﺮﺍﻱ‬ ‫ﭼﻨﻴﻦ ﺍﻟﻔﺒﺎﻳﻲ ﻧﻴﺎﺯ ﺑﻪ ﻫﻨﺮﻣﻨﺪﺍﻥ ﺍﺭﻭﭘﺎﻳﻲ ﺩﺍﺭﺩ ﻭ ﺩﺭ ﺍﻳﺮﺍﻥ ﻭﺳﺎﻳﻞ ﺁﻥ ﺁﻣﺎﺩﻩ ﻧﻴﺴﺖ ﻭ ﺍﻳﻦ ﻣﺎ ﺭﺍ ﻧﺎﮔﺰﻳﺮ ﻣﻴﻜﺮﺩ ﻛﻪ ﭼﻨﺪ ﺳﺎﻝ‬ ‫ﺩﻳﮕﺮ ﻣﻨﺘﻈﺮ ﺑﺎﺷﻴﻢ‪ .‬ﺍﺯ ﺍﻳﻨﺮﻭ ﺍﺯ ﺁﻥ ﭼﺸﻢ ﭘﻮﺷﻴﺪﻳﻢ ﻭ ﺑﻬﺘﺮ ﺩﺍﻧﺴﺘﻴﻢ ﻛﻪ ﺑﻬﻤﺎﻥ ﺍﻟﻔﺒﺎﻱ ﻻﺗﻴﻦ ﻛﻪ ﺩﻳﮕﺮﺍﻥ ﻧﻴﺰ ﺍﻗﺘﺒﺎﺱ ﻛﺮﺩﻩ ﺍﻧﺪ‬ ‫ﻗﺎﻧﻊ ﺑﺎﺷﻴﻢ‪ .‬ﺍﻳﻨﺴﺖ ﻣﻴﺨﻮﺍﻫﻴﻢ ﺩﺭ ﺍﻳﻦ ﻧﺸﺴﺖ ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺁﻥ ﮔﻔﺘﮕﻮ ﻛﻨﻴﻢ‪:‬‬ ‫ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﻣﺎ ﺩﺭ ﻓﺎﺭﺳﻲ ﺑﻴﺴﺖ ﻭ ﺩﻭ ﺣﺮﻑ ﻭ ﻫﺸﺖ ﺁﻭﺍﺯ )ﺣﺮﻛﻪ( ﺑﻜﺎﺭ ﻣﻴﺒﺮﻳﻢ ﺑﺪﻳﻨﺴﺎﻥ‪:‬‬ ‫ﺏﭖﺕﺝﭺﺥﺩﺭﺯﮊﺱﺵﻍﻑﻙﮒﻝﻡﻥﻩﻭﻱ‬ ‫ﺷﺎﻳﺪ ﻛﺴﺎﻧﻲ ﺍﻳﺮﺍﺩ ﺧﻮﺍﻫﻨﺪ ﮔﺮﻓﺖ ﻛﻪ ﭼﺮﺍ ﺍﻟﻒ ﻳﺎ ﻫﻤﺰﻩ ﺭﺍ ﻧﺸﻤﺮﺩﻳﻢ‪ ،‬ﺑﺎﻳﺪ ﮔﻔﺖ ﺍﻟﻒ ﻳﺎ ﻫﻤﺰﻩ ﺣﺮﻑ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﺁﻭﺍﺯ‬ ‫ﻳﺎ »ﺣﺮﻛﻪ« ﺍﺳﺖ ﻭ ﻣﺎ ﺍﺯ ﺁﻥ ﺩﺭ ﻣﻴﺎﻥ ﺁﻭﺍﺯﻫﺎ ﺳﺨﻦ ﺧﻮﺍﻫﻴﻢ ﺭﺍﻧﺪ‪ .‬ﺷﺎﻳﺪ ﺧﻮﺍﻫﻨﺪ ﮔﻔﺖ ﭼﺮﺍ ﺫﺍﻝ ﺭﺍ ﻧﺸﻤﺮﺩﻳﻢ‪ .‬ﻣﻴﮕﻮﻳﻢ ﺍﻣﺮﻭﺯ‬ ‫ﺩﺭ ﻓﺎﺭﺳﻲ ﺫﺍﻝ ﻧﻤﺎﻧﺪﻩ‪ ،‬ﺍﮔﺮ ﺩﻭ ﺳﻪ ﻛﻠﻤﻪ ﻫﺴﺖ ﻣﺎ ﻫﻤﻪ ﺭﺍ »ﺯﺍﺀ« ﻣﻴﮕﻮﻳﻴﻢ‪ ،‬ﺍﻳﻦ ﺍﺳﺖ ﺑﺎﻳﺪ ﺑﺎ ﺯﺍﺀ ﻫﻢ ﺑﻨﻮﻳﺴﻴﻢ‪ .‬ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺑﺎ‬ ‫ﺁﺯﺭﺑﺎﻳﺠﺎﻥ ﺩﺭ ﮔﻔﺘﻦ ﺗﻔﺎﻭﺗﻲ ﻧﺪﺍﺭﺩ‪ ،‬ﺑﻬﺮﺣﺎﻝ ﺑﻪ ﺫﺍﻝ ﻫﻴﭻ ﻧﻴﺎﺯﻱ ﺩﻳﺪﻩ ﻧﻤﻴﺸﻮﺩ‪ .‬ﺑﺮﺧﻲ ﻫﻢ »ﻏﻴﻦ« ﺭﺍ ﺍﻳﺮﺍﺩ ﮔﺮﻓﺘﻪ ﻣﻴﮕﻮﻳﻨﺪ‬ ‫ﻧﻴﺎﺯﻱ ﺑﺂﻥ ﻧﻴﺴﺖ ﺯﻳﺮﺍ »ﮔﺎﻑ« ﺭﺍ ﺑﺠﺎﻱ ﺁﻥ ﺑﻴﺎﻭﺭﻳﻢ ﻭﻟﻲ ﺑﺎﻳﺪ ﮔﻔﺖ ﻣﻴﺎﻥ ﻏﻴﻦ ﺑﺎ ﮒ ﺗﻔﺎﻭﺕ ﺁﺷﻜﺎﺭﻱ ﻫﺴﺖ‪ .‬ﺑﻬﺮﺣﺎﻝ ﺩﺭ‬ ‫ﻛﻠﻤﻪ ﻫﺎﻱ ﺑﺎﻍ‪ ،‬ﻣﺮﻍ‪ ،‬ﻣﺮﻏﺰﺍﺭ‪ ،‬ﻧﻐﺰ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﺑﻐﻴﻦ ﻧﻴﺎﺯﻣﻨﺪﻳﻢ‪.‬‬ ‫ﻛﺴﺎﻧﻲ ﺩﺭﺑﺎﺭﻩ ﺣﺮﻓﻬﺎﻱ ﻋﺮﺑﻲ ﺧﻮﺍﻫﻨﺪ ﭘﺮﺳﻴﺪ‪ .‬ﻣﻴﮕﻮﻳﻢ ﺩﺭ ﺯﺑﺎﻥ ﺳﺎﺩﻩ ﻧﻴﺎﺯﻱ ﺑﺂﻧﻬﺎ ﻧﺪﺍﺭﻳﻢ ﺯﻳﺮﺍ ﻣﺎ ﺗﺎ ﺑﺘﻮﺍﻧﻴﻢ ﻛﻠﻤﻪ ﻫﺎﻱ‬ ‫ﻋﺮﺑﻲ ﺭﺍ ﺍﺯ ﺯﺑﺎﻥ ﻛﻢ ﺧﻮﺍﻫﻴﻢ ﮔﺮﺩﺍﻧﻴﺪ‪ .‬ﺍﺯ ﺁﻧﺴﻮﻱ ﺍﻳﻦ ﺣﺮﻓﻬﺎ ﺩﺭ ﻓﺎﺭﺳﻲ ﺗﻐﻴﻴﺮ ﻳﺎﻓﺘﻪ ﺗﻔﺎﻭﺗﻲ ﻣﻴﺎﻥ ﺁﻧﻬﺎ ﺑﺎ ﺣﺮﻓﻬﺎﻱ ﻓﺎﺭﺳﻲ‬ ‫ﻧﻤﻴﻤﺎﻧﺪ‪.‬‬ ‫ﻣﺜﻼ ﺗﻔﺎﻭﺗﻲ ﻣﻴﺎﻧﻪ »ﺡ« ﻭ »ﻩ« ﻭ ﻳﺎ ﺩﺭ ﻣﻴﺎﻥ »ﺹ« ﻭ »ﺱ« ﮔﺰﺍﺭﺩﻩ ﻧﻤﻴﺸﻮﺩ‪ .‬ﻭﻟﻲ ﺩﺭ ﺟﺎﻫﺎﻱ ﺩﻳﮕﺮ ﺑﺂﻧﻬﺎ ﻧﻴﺎﺯ ﺧﻮﺍﻫﻴﻢ‬ ‫ﺩﺍﺷﺖ‪ .‬ﻣﺜﻼ ﺍﮔﺮ ﺧﻮﺍﺳﺘﻴﻢ ﺩﺭ ﻳﻚ ﺟﺎﻳﻲ ﻳﻚ ﺟﻤﻠﻪ ﻋﺮﺑﻲ ﺭﺍ ﺑﻴﺎﻭﺭﻳﻢ‪ ،‬ﺑﺎ ﺍﻳﻦ ﺣﺮﻓﻬﺎ ﻧﺨﻮﺍﻫﻴﻢ ﺗﻮﺍﻧﺴﺖ‪ .‬ﺍﻳﻨﺴﺖ ﺑﺎﻳﺪ ﺍﺯ ﺁﻧﻬﺎ‬ ‫ﺩﺭ ﺟﺎﻱ ﺩﻳﮕﺮ ﺳﺨﻦ ﺭﺍﻧﻴﻢ‪.‬‬ ‫ﺍﻳﻦ ﺑﻴﺴﺖ ﻭ ﺩﻭ ﺣﺮﻑ ﻛﻪ ﺩﺭ ﻓﺎﺭﺳﻲ ﻫﺴﺖ ﺩﺭ ﻻﺗﻴﻦ ﺩﺭ ﺑﺮﺍﺑﺮ ﺁﻧﻬﺎ ﺑﻴﺶ ﺍﺯ ﺑﻴﺴﺖ ﺣﺮﻑ ﻧﻴﺴﺖ ﻭ ﺍﻳﻨﻚ ﻣﻦ ﺩﺭ‬ ‫ﺟﺪﻭﻟﻲ ﺣﺮﻓﻬﺎﻱ ﻓﺎﺭﺳﻲ ﺭﺍ ﺑﺎ ﺣﺮﻓﻬﺎﻱ ﻻﺗﻴﻦ ﻛﻪ ﺩﺭ ﺑﺮﺍﺑﺮ ﻫﺮﻳﻚ ﺍﺯ ﺁﻧﻬﺎ ﺗﻮﺍﻥ ﮔﺰﺍﺷﺖ ﻧﺸﺎﻥ ﻣﻴﺪﻫﻢ ﻭ ﺷﻤﺎ ﺧﻮﺍﻫﻴﺪ ﺩﻳﺪﻛﻪ‬ ‫ﺩﻭ ﺣﺮﻑ ﻛﻢ ﺩﺍﺭﻳﻢ‪:‬‬

‫ﺯﺑﺎﻥ ﭘﺎﻙ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺏ ﭖ ﺕ ﺝ ﭺ ﺥ ﺩ ﺭ ﺯ ﮊ ﺱ‬ ‫‪B‬‬

‫‪P‬‬

‫‪T‬‬

‫_‬

‫‪C‬‬

‫‪J Z R D X‬‬

‫‪S‬‬

‫ﺵ ﻍ ﻑﻙﮒ ﻝ ﻡ ﻥ ﻩ ﻭ ﻱ‬ ‫_‬

‫‪Q‬‬

‫‪F‬‬

‫‪K‬‬

‫‪G‬‬

‫‪Y V H N M L‬‬

‫ﭼﻨﺎﻧﻜﻪ ﻣﻴﺒﻴﻨﻴﺪ ﺩﺭ ﺑﺮﺍﺑﺮ ﭺ ﻭ ﺵ ﺣﺮﻓﻲ ﺍﺯ ﻻﺗﻴﻦ ﻧﺪﺍﺭﻳﻢ‪.‬‬ ‫ﻛﻨﻮﻥ ﺑﺎﻳﺪ ﺩﻳﺪ ﺑﺮﺍﻱ ﺍﻳﻦ ﺩﻭ ﺣﺮﻑ ﭺ ﻭ ﺵ ﻛﻪ ﻛﻢ ﺩﺍﺭﻳﻢ ﭼﻪ ﺑﺎﻳﺪ ﺑﻜﻨﻴﻢ؟‪ .‬ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺑﺎﻳﺪ ﻳﻜﻲ ﺍﺯ ﺳﻪ ﺭﺍﻩ ﺭﺍ‬ ‫ﺑﺮﮔﺰﻳﻨﻴﻢ‪:‬‬ ‫‪١‬ـ ﺣﺮﻓﻲ ﺍﺯ ﺧﻮﺩ ﺑﺴﺎﺯﻳﻢ ﻭ ﺑﺠﺎﻱ ﺁﻧﻬﺎ ﮔﺰﺍﺭﻳﻢ ﻳﺎ ﺍﺯ ﺍﻟﻔﺒﺎﻱ ﺩﻳﮕﺮﻱ ﺍﺯ ﺭﻭﺳﻲ ﻭ ﺍﺭﻣﻨﻲ ﻭ ﮔﺮﺟﻲ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﺩﻭ‬ ‫ﺣﺮﻓﻲ ﺭﺍ ﺑﺮﺩﺍﺭﻳﻢ ﻭ ﺑﺠﺎﻱ ﭺ ﻭ ﺵ ﺑﻜﺎﺭ ﺑﺮﻳﻢ‪.‬‬ ‫‪٢‬ـ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺍﻧﮕﻠﻴﺴﻲ ﻭ ﻓﺮﺍﻧﺴﻪ ﻭ ﺁﻟﻤﺎﻧﻲ ﻛﺮﺩﻩ ﺍﻧﺪ ﺑﺎ ﺗﺮﻛﻴﺐ ﺩﻭ ﺣﺮﻑ ﺍﻳﻨﻬﺎ ﺭﺍ ﺑﻔﻬﻤﺎﻧﻴﻢ )ﻣﺜﻼ ﭺ ﺭﺍ ‪ CH‬ﻭ ﺵ ﺭﺍ‬

‫‪SH‬‬

‫ﺑﻨﻮﻳﺴﻴﻢ(‪.‬‬ ‫‪٣‬ـ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺗﺮﻛﻴﻪ ﻭ ﻗﻔﻘﺎﺯ ﻭ ﺩﺭ ﺯﺑﺎﻥ ﺍﺳﭙﺮﺍﻧﺘﻮ ﻛﺮﺩﻩ ﺍﻧﺪ ﺑﺎ ﺍﻓﺰﻭﺩﻥ ﻳﻚ ﻋﻼﻣﺘﻲ ﺟﺎﻱ ﺍﻳﻦ ﺩﻭ ﺣﺮﻑ ﺭﺍ ﭘﺮ ﻛﻨﻴﻢ )ﻣﺜﻼ‬ ‫‪ C‬ﺭﺍ ﺑﺎ ﻳﻚ ﻋﻼﻣﺘﻲ ﺩﺭ ﺯﻳﺮ ﻳﺎ ﺩﺭ ﺑﺎﻻ ﺑﺮﺍﻱ ﭺ ﻭ ‪ S‬ﺭﺍ ﺑﺎ ﻳﻚ ﻋﻼﻣﺘﻲ ﺑﺮﺍﻱ ﺵ ﺑﺮﮔﺰﻳﻨﻴﻢ(‪.‬‬ ‫ﺍﺯ ﺍﻳﻦ ﺳﻪ ﻛﺎﺭ ﻛﺪﺍﻡ ﻳﻜﻲ ﺑﻬﺘﺮ ﺍﺳﺖ؟… ﺁﻧﭽﻪ ﻣﻦ ﻣﻴﺪﺍﻧﻢ ﺭﺍﻩ ﻳﻜﻢ ﺳﺨﺘﻴﻬﺎﻳﻲ ﺩﺍﺭﺩ ﺯﻳﺮﺍ ﺍﮔﺮ ﺣﺮﻓﻬﺎﻳﻲ ﺍﺯ ﺧﻮﺩﻣﺎﻥ‬ ‫ﺑﺴﺎﺯﻳﻢ ﻧﻴﺎﺯ ﺑﻤﺎﺗﺮﻳﺴﻲ ﺧﻮﺍﻫﻴﻢ ﺩﺍﺷﺖ ﻛﻪ ﺩﺍﻧﺴﺘﻪ ﻧﻴﺴﺖ ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﺪﺳﺖ ﺁﻳﺪ ﻭ ﻳﺎ ﻧﻴﺎﻳﺪ‪ .‬ﺍﮔﺮ ﺩﻭ ﺣﺮﻑ ﺍﺯ ﺭﻭﺳﻲ ﻳﺎ ﺍﺭﻣﻨﻲ‬ ‫ﺑﺮﺩﺍﺭﻳﻢ ﺷﺎﻳﺪ ﺑﺎ ﻻﺗﻴﻦ ﺳﺎﺯﺵ ﻧﺨﻮﺍﻫﺪ ﺩﺍﺷﺖ ﮔﺬﺷﺘﻪ ﺍﺯ ﺍﻳﻨﻬﺎ ﺍﻟﻔﺒﺎﻣﺎﻥ ﺑﺎ ﻻﺗﻴﻦ ﺩﻭﺭﻱ ﺑﻴﺸﺘﺮ ﭘﻴﺪﺍ ﻛﺮﺩﻩ ﻭ ﻣﺎﺷﻴﻨﻬﺎﻱ ﻧﻮﺷﺘﻦ‬ ‫ﺧﺎﺻﻲ ﺑﺮﺍﻱ ﺧﻮﺩ ﻻﺯﻡ ﺧﻮﺍﻫﻴﻢ ﺩﺍﺷﺖ‪.‬‬ ‫ﺭﺍﻩ ﺩﻭﻡ ﮔﺬﺷﺘﻪ ﺍﺯ ﺁﻧﻜﻪ ﻛﻠﻤﻪ ﻫﺎ ﺭﺍ ﺩﺭﺍﺯﺗﺮ ﺧﻮﺍﻫﺪ ﮔﺮﺩﺍﻧﻴﺪ ﺩﺭ ﺑﺮﺧﻲ ﺟﺎﻫﺎ ﻣﺎﻳﻪ ﺍﺷﺘﺒﺎﻩ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﻣﺜﻼ ﺍﮔﺮ ﺷﻤﺎ‬ ‫»ﮔﻴﺴﻬﺎ ‪ «Gisha‬ﺑﻨﻮﻳﺴﻴﺪ ﻛﺴﺎﻧﻲ ﺁﻧﺮﺍ »ﮔﻴﺸﺎ« ﺧﻮﺍﻧﻨﺪ ﻭ ﺟﺰ ﺑﺎ ﻗﺮﻳﻨﻪ ﻧﺨﻮﺍﻫﻨﺪ ﺩﺍﻧﺴﺖ ﻛﻪ »ﮔﻴﺴﻬﺎ« ﻣﻘﺼﻮﺩ ﺍﺳﺖ‪.‬‬ ‫ﺭﺍﻩ ﺳﻮﻡ ﺍﺯ ﻫﻤﻪ ﺑﻬﺘﺮ ﻭ ﺁﺳﺎﻧﺘﺮ ﺑﻨﻈﺮ ﻣﻴﺂﻳﺪ ﻭ ﺍﻳﻦ ﺭﺍﻫﻴﺴﺖ ﻛﻪ ﺩﻳﮕﺮﺍﻥ ﭘﺬﻳﺮﻓﺘﻪ ﺍﻧﺪ‪ .‬ﻣﻦ ﺍﻳﻨﻬﺎ ﺭﺍ ﻣﻴﮕﻮﻳﻢ ﻛﻪ ﻧﻴﻚ‬ ‫ﺑﻴﻨﺪﻳﺸﻴﺪ ﻭ ﻫﺮﻛﺴﻲ ﻧﻈﺮ ﺧﻮﺩ ﺭﺍ ﺑﮕﻮﻳﻴﺪ‪ .‬ﺁﻧﻜﻪ ﮔﻔﺘﻪ ﺍﻧﺪ ﺍﺯ ﺑﺤﺚ ﻭ ﮔﻔﺘﮕﻮ ﺣﻘﻴﻘﺖ ﺭﻭﺷﻦ ﻣﻴﮕﺮﺩﺩ ﺩﺭ ﺍﻳﻨﮕﻮﻧﻪ ﺟﺎﻫﺎﺳﺖ‪.‬‬ ‫ﺩﺭ ﺑﺮﮔﺮﺩﺍﻧﻴﺪﻥ ﺍﻟﻔﺒﺎ ﺑﺎﻳﺪ ﺑﺴﻴﺎﺭ ﭼﻴﺰﻫﺎ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺖ ﻭ ﭼﻪ ﺑﺴﺎ ﻧﻜﺘﻪ ﻫﺎﻳﻲ ﻛﻪ ﺑﻪ ﺍﻧﺪﻳﺸﻪ ﻳﻜﻲ ﻧﺮﺳﺪ ﻭ ﺩﻳﮕﺮﻱ ﺁﻧﺮﺍ ﺩﺭﻳﺎﺑﺪ‬ ‫ﻭ ﺑﮕﻮﻳﺪ‪ .‬ﺍﻳﻦ ﻛﺎﺭﻱ ﺍﺳﺖ ﻛﻪ ﺍﻣﺮﻭﺯ ﻣﺎ ﻣﻴﺨﻮﺍﻫﻴﻢ ﺑﻜﻨﻴﻢ ﻭ ﻗﺮﻧﻬﺎ ﭘﺎﻳﺪﺍﺭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﺍﻳﻨﺴﺖ ﻣﺎ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ ﺑﻴﻨﺪﻳﺸﻴﻢ ﻭ‬ ‫ﺩﻗﺖ ﻛﻨﻴﻢ‪ ،‬ﺍﻟﻔﺒﺎﻱ ﺑﻬﺘﺮﻱ ﺧﻮﺍﻫﻴﻢ ﺩﺍﺷﺖ‪.‬‬ ‫ﺑﺮﺧﻲ ﺍﺯ ﻫﻤﺴﺎﻳﻪ ﻫﺎﻱ ﻣﺎ ﺍﻟﻔﺒﺎﺷﺎﻥ ﺭﺍ ﺗﻐﻴﻴﺮ ﺩﺍﺩﻩ ﺍﻧﺪ ﻭ ﻣﻦ ﺩﺭ ﺑﺮﺧﻲ ﺍﺯ ﺁﻧﻬﺎ ﻧﻮﺍﻗﺼﻲ ﻣﻲ ﻳﺎﺑﻢ‪ ،‬ﺍﻳﻨﺴﺖ ﻣﻴﺨﻮﺍﻫﻢ ﺩﻗﺖ‬ ‫ﺑﻴﺸﺘﺮﻱ ﻛﻨﻴﻢ ﺗﺎ ﺩﻳﮕﺮﺍﻥ ﻫﻢ ﺭﻭﺯﻱ ﻧﻨﺸﻴﻨﻨﺪ ﻭ ﺑﮕﻮﻳﻨﺪ ﻓﻼﻥ ﻣﺮﺩﻡ ﺍﻟﻔﺒﺎﺷﺎﻥ ﺭﺍ ﺩﻳﮕﺮ ﮔﺮﺩﺍﻧﻴﺪﻧﺪ ﻭﻟﻲ ﻧﻮﺍﻗﺼﻲ ﺩﺍﺭﺩ‪.‬‬ ‫ﻣﺎ ﺑﺎﻳﺪ ﺍﺯ ﻳﻜﺴﻮ ﺭﻭﺷﻨﻲ ﺍﻟﻔﺒﺎ ﻭ ﺍﺷﺘﺒﺎﻩ ﺑﺮ ﻧﺪﺍﺭﻱ ﺣﺮﻓﻬﺎ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﮔﻴﺮﻳﻢ ﻭ ﺍﺯ ﻳﻜﺴﻮ ﺑﻜﻮﺗﺎﻫﻲ ﻛﻠﻤﻪ ﻫﺎ ﻣﻘﻴﺪ ﺑﺎﺷﻴﻢ‪،‬‬ ‫ﻫﻤﭽﻨﻴﻦ ﺁﺳﺎﻧﻲ ﻧﻮﺷﺘﻦ ﺭﺍ ﺍﺯ ﺍﻧﺪﻳﺸﻪ ﺩﻭﺭ ﻧﺪﺍﺭﻳﻢ‪ .‬ﻫﻤﻪ ﺍﻳﻨﻬﺎ ﺭﺍ ﺑﺪﻳﺪﻩ ﮔﻴﺮﻳﺪ ﻭ ﺑﻴﻨﺪﻳﺸﻴﺪ ﻛﻪ ﺑﺮﺍﻱ ﺁﻥ ﺩﻭ ﺣﺮﻓﻲ ﻛﻪ ﻛﻢ‬ ‫ﺩﺍﺭﻳﻢ ﭼﻪ ﺑﺎﻳﺪ ﻛﺮﺩ؟‪.‬‬

‫ﺯﺑﺎﻥ ﭘﺎﻙ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫‪٤٩‬‬

‫ﺍﻣﺎ ﺁﻭﺍﺯﻫﺎ )ﺣﺮﻛﻪ(‪ ،‬ﻣﺎ ﺩﺭ ﻓﺎﺭﺳﻲ ﻫﺸﺖ ﺁﻭﺍﺯ ﺩﺍﺭﻳﻢ ﻭ ﺍﻳﻨﻚ ﻫﺸﺖ ﻛﻠﻤﻪ ﻣﻴﺸﻤﺎﺭﻳﻢ ﻛﻪ ﺣﺮﻑ ﻧﺨﺴﺖ ﻫﺮﻳﻜﻲ ﺑﺎ‬ ‫ﺁﻭﺍﺯ ﺩﻳﮕﺮﻱ ﻣﻴﺂﻳﺪ‪ :‬ﺑﺎ‪ ،‬ﺩﺭﺧﺖ‪ ،‬ﺩﻳﺮ‪ ،‬ﭘﻞ‪ ،‬ﭘﻮﻝ‪ ،‬ﭘﻲ‪ ،‬ﺟﻮ‪.‬‬ ‫ﺩﺭﺣﺎﻟﻴﻜﻪ ﺩﺭ ﺍﻟﻔﺒﺎﻱ ﻻﺗﻴﻦ ﭘﻨﺞ ﺁﻭﺍﺯ ﺑﻴﺸﺘﺮ ﻧﺪﺍﺭﻳﻢ ﻛﻪ ﺍﻳﻨﻬﺎﺳﺖ‪:‬‬ ‫‪A , I ,U , E , O‬‬

‫ﭘﺲ ﺩﺭ ﺍﻳﻨﺠﺎ ﻫﻢ ﺳﻪ ﺁﻭﺍﺯ ﺑﻲ ﭘﺎﺳﺨﺪﻩ ﺍﺳﺖ ﻭ ﺩﺭ ﺍﻳﻨﺠﺎ ﻧﻴﺎﺯﻣﻨﺪﻳﻢ ﻛﻪ ﺑﻴﻜﻲ ﺍﺯ ﺳﻪ ﺭﺍﻩ ﭘﺎﻳﻴﻦ ﺑﭽﺎﺭﺓ ﻛﺎﺭ ﭘﺮﺩﺍﺯﻳﻢ‪:‬‬ ‫‪١‬ـ ﺳﻪ ﺣﺮﻓﻲ ﺍﺯ ﺧﻮﺩ ﺑﺴﺎﺯﻳﻢ ﻳﺎ ﺍﺯ ﺍﻟﻔﺒﺎﻱ ﺩﻳﮕﺮﻱ ﺟﺰ ﺍﺯ ﻻﺗﻴﻦ ﺑﺮﺩﺍﺭﻳﻢ‪.‬‬ ‫‪٢‬ـ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺯﺑﺎﻧﻬﺎﻱ ﺍﻧﮕﻠﻴﺴﻲ ﻭ ﻓﺮﺍﻧﺴﻪ ﺍﺳﺖ ﺑﺎ ﺗﺮﻛﻴﺐ ﺩﻭ ﺣﺮﻑ ﺍﻳﻦ ﺁﻭﺍﺯﻫﺎ ﺭﺍ ﺑﻔﻬﻤﺎﻧﻴﻢ‪.‬‬ ‫‪٣‬ـ ﺑﺎ ﮔﺰﺍﺭﺩﻥ ﻧﺸﺎﻧﻲ ﺩﺭ ﺑﺎﻻ ﻳﺎ ﺩﺭ ﭘﺎﻳﻴﻦ ﭼﺎﺭﻩ ﻛﻨﻴﻢ‪.‬‬ ‫ﺩﺭ ﺍﻳﻨﺠﺎ ﻫﻢ ﻣﻦ ﺭﺍﻩ ﺳﻮﻡ ﺭﺍ ﺑﻬﺘﺮ ﻣﻴﺸﻤﺎﺭﻡ ﻭ ﺑﺮ ﺁﻧﻢ ﻛﻪ ﺍﺯ ﺍﻳﻦ ﺭﺍﻩ ﺑﻜﺎﺭ ﭘﺮﺩﺍﺯﻳﻢ‪ .‬ﭼﮕﻮﻧﮕﻲ ﺁﻧﻜﻪ ﺣﺮﻓﻬﺎﻱ ‪ o , e‬ﺭﺍ‬ ‫ﺟﺰ ﺩﺭ ﺁﻭﺍﺯﻫﺎﻱ ﺷﻨﺎﺧﺘﻪ ﺧﻮﺩ ﻧﻴﺎﻭﺭﻳﻢ‪ .‬ﻣﺜﻼ ﺑﻨﻮﻳﺴﻴﻢ‬

‫‪Pey , Cov‬‬

‫ﺍﻣﺎ ﺁﻥ ﺷﺶ ﺻﺪﺍﻱ ﺩﻳﮕﺮ‪ ،‬ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﻛﻪ ﻫﺮ ﺩﻭﺗﺎﻱ ﺁﻧﻬﺎ‬

‫ﻳﻜﻴﺴﺖ ﭼﻴﺰﻳﻜﻪ ﻫﺴﺖ ﺩﺭ ﺩﺭﺷﺘﻲ ﻭ ﺑﺎﺭﻳﻜﻲ ﺗﻔﺎﻭﺕ ﺩﺍﺭﻧﺪ »ﺑﺮ« ﻛﻪ ﻣﻴﮕﻮﻳﻴﻢ ﺍﮔﺮ ﺁﻧﺮﺍ ﺍﻧﺪﻛﻲ ﺩﺭﺷﺖ ﺗﺮ ﮔﻮﻳﻴﻢ »ﺑﺎﺭ«‬ ‫ﺧﻮﺍﻫﺪ ﺷﺪ‪ .‬ﻫﻤﭽﻨﻴﻦ ﺍﺳﺖ ﺩﺭ ﺩﺭﺧﺖ ﻭ ﺩﻳﺮ ﻭ ﭘﻞ ﻭ ﭘﻮﻝ‪ .‬ﺍﻳﻨﺴﺖ ﻣﺎ ﻣﻴﺘﻮﺍﻧﻴﻢ ﻫﺮﻳﻜﻲ ﺍﺯ ﺣﺮﻓﻬﺎﻱ ﺳﻪ ﮔﺎﻧﻪ ‪a , i , u‬‬

‫ﺭﺍ ﺩﺭ ﺩﻭ‬

‫ﺁﻭﺍﺯ ﺑﻴﺎﻭﺭﻳﻢ ﻭ ﺑﺮﺍﻱ ﺟﺪﺍﻳﻲ ﺩﺭ ﻳﻜﻲ ﺍﺯ ﺁﻧﻬﺎ ﻳﻚ ﻧﺸﺎﻧﻲ ﺩﺭ ﺑﺎﻻ ﻳﺎ ﭘﺎﻳﻴﻦ ﺑﻴﻔﺰﺍﻳﻴﻢ‪ .‬ﺗﻨﻬﺎ ﮔﻔﺘﮕﻮ ﺩﺭ ﺁﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩﻛﻪ ﺁﻳﺎ‬ ‫ﺣﺮﻓﻬﺎ ﺭﺍ ﺑﻲ ﻧﺸﺎﻧﻪ ﺩﺭ ﺁﻭﺍﺯﻫﺎﻱ ﺩﺭﺷﺖ ﺁﻭﺭﺩﻩ ﻭ ﺩﺭ ﺑﺎﺭﻳﻜﻬﺎ ﻧﺸﺎﻧﻪ ﺍﻓﺰﺍﻳﻴﻢ ﻳﺎ ﺑﻌﻜﺲ ﺁﻥ ﻛﻨﻴﻢ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﻫﻢ ﺑﮕﻤﺎﻥ ﻣﻦ ﺑﺎﻳﺪ‬ ‫ﺑﺒﻴﻨﻴﻢ ﺑﻜﺪﺍﻡ ﻳﻜﻲ ﺑﻴﺸﺘﺮ ﻧﻴﺎﺯ ﺩﺍﺭﻳﻢ ﺁﻧﺮﺍ ﺑﻲ ﻧﺸﺎﻧﻪ ﮔﺮﺩﺍﻧﻴﻢ ﻭ ﮔﻮﻳﺎ ﺑﻪ ﺁﻭﺍﺯﻫﺎﻱ ﺩﺭﺷﺖ ﺑﻴﺸﺘﺮ ﻧﻴﺎﺯﻣﻨﺪ ﺑﺎﺷﻴﻢ‪.‬‬ ‫»ﺍﺯ ﭘﺮﭼﻢ ﻫﺎﻱ ﺭﻭﺯﺍﻧﻪ«‬

‫ﺯﺑﺎﻥ ﭘﺎﻙ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﻛﺘﺎﺏ »ﺯﺑﺎﻥ ﭘﺎﻙ« ﻛﻪ ﺑﭽﺎﭖ ﺭﺳﻴﺪﻩ ﻭ ﭘﺮﺍﻛﻨﺪﻩ ﺷﺪﻩ ﻧﺎﻣﻪ ﻫﺎﻳﻲ ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺁﻥ ﺭﺳﻴﺪﻩ ﻛﻪ ﺑﺮﺧﻲ ﺭﺍ ﺩﺭ ﺷﻤﺎﺭﻩ ﻫﺎﻱ‬ ‫ﺁﻳﻨﺪﻩ ﺑﮕﻔﺘﮕﻮ ﮔﺰﺍﺭﻳﻢ‪ .‬ﺭﻭﺯﻧﺎﻣﻪ ﺭﺍ ﻛﻪ ﺁﻏﺎﺯ ﻛﺮﺩﻩ ﺍﻳﻢ ﻳﻜﻲ ﺍﺯ ﭼﻴﺰﻫﺎﻳﻲ ﻛﻪ ﺩﻧﺒﺎﻝ ﺧﻮﺍﻫﻴﻢ ﻛﺮﺩ ﻫﻤﻴﻦ ﺯﻣﻴﻨﻪ ﺯﺑﺎﻧﺴﺖ‪ .‬ﺩﺭ‬ ‫ﺍﻳﻦ ﮔﻔﺘﻨﻲ ﺑﺴﻴﺎﺭ ﺍﺳﺖ ﻭ ﺍﻳﻨﻚ ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﻴﻜﻲ ﺍﺯ ﺁﻧﻬﺎ ﻣﻴﭙﺮﺩﺍﺯﻳﻢ‪:‬‬ ‫ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺧﻮﺍﻧﻨﺪﮔﺎﻥ ﻣﻴﺪﺍﻧﻨﺪ ﻛﻪ ﻳﻜﻲ ﺍﺯ ﺍﻧﺪﻳﺸﻪ ﻫﺎﻳﻲ ﻛﻪ ﺩﺭ ﺳﺪﻩ ﮔﺬﺷﺘﻪ ﺩﺭ ﺍﺭﻭﭘﺎ ﺩﺭ ﻣﻴﺎﻥ ﺳﻮﺳﻴﺎﻟﻴﺴﺘﻬﺎ ﻭ ﺩﻳﮕﺮ‬ ‫ﻧﻴﻜﺨﻮﺍﻫﺎﻥ ﺟﻬﺎﻥ ﭘﻴﺪﺍ ﺷﺪﻩ ﺑﻮﺩﻥ ﻳﻚ ﺯﺑﺎﻥ ﻫﻤﮕﺎﻧﺴﺖ‪ .‬ﺑﺎﻳﻨﻤﻌﻨﻲ ﺧﻮﺍﺳﺘﻪ ﺍﻧﺪ ﻛﻪ ﮔﺬﺷﺘﻪ ﺍﺯ ﺯﺑﺎﻧﻬﺎﻳﻴﻜﻪ ﻫﺴﺖ ﻭ ﻫﺮ ﺗﻴﺮﻩ ﺍﻱ‬ ‫ﺑﺎ ﻳﻜﻲ ﺍﺯ ﺁﻧﻬﺎ ﺳﺨﻦ ﻣﻴﮕﻮﻳﺪ ﺯﺑﺎﻥ ﺩﻳﮕﺮﻱ ﺑﺎﺷﺪ ﻛﻪ ﻫﻤﻪ ﻣﺮﺩﻣﺎﻥ ﺁﻧﺮﺍ ﻳﺎﺩ ﮔﻴﺮﻧﺪ ﻭ ﺩﻭ ﺗﻦ ﻛﻪ ﺑﻬﻢ ﺭﺳﻴﺪﻧﺪ ﻭ ﺯﺑﺎﻥ ﻫﻤﺪﻳﮕﺮ‬ ‫ﺭﺍ ﻧﻔﻬﻤﻴﺪﻧﺪ ﺑﺎ ﺍﻳﻦ ﺯﺑﺎﻥ ﻫﻤﮕﺎﻥ ﺳﺨﻦ ﺭﺍﻧﻨﺪ‪.‬‬ ‫ﺍﻳﻦ ﺁﺭﺯﻭ ﺩﺭ ﺳﺪﻩ ﮔﺬﺷﺘﻪ ﭘﻴﺪﺍ ﺷﺪﻩ ﻭ ﻛﻮﺷﺸﻬﺎﻳﻲ ﺩﺭ ﺭﺍﻩ ﭘﺪﻳﺪ ﺁﻭﺭﺩﻥ ﻳﻚ ﭼﻨﺎﻥ ﺯﺑﺎﻧﻲ )ﺯﺑﺎﻥ ﻫﻤﮕﺎﻥ( ﺑﻜﺎﺭ ﺭﻓﺘﻪ ﻛﻪ‬ ‫ﺑﻪ ﻧﺘﻴﺠﻪ ﺩﺭﺳﺘﻲ ﻧﺮﺳﻴﺪﻩ‪ .‬ﻭﻟﻲ ﺁﺭﺯﻭﻱ ﺧﺠﺴﺘﻪ ﺍﻱ ﻣﻴﺒﻮﺩﻩ ﻛﻪ ﺑﺎﻳﺪ ﻣﺎ ﻧﻴﺰ ﭘﻲ ﺁﻧﺮﺍ ﮔﻴﺮﻳﻢ‪.‬‬ ‫ﻳﻜﻲ ﻧﺒﻮﺩﻥ ﺯﺑﺎﻥ ﻳﻜﻲ ﺍﺯ ﮔﺮﻓﺘﺎﺭﻳﻬﺎﻱ ﺁﺩﻣﻴﺎﻧﺴﺖ‪ .‬ﺑﺮﺍﻱ ﺁﻧﻜﻪ ﭼﮕﻮﻧﮕﻲ ﻧﻴﻚ ﺩﺍﻧﺴﺘﻪ ﺷﻮﺩ ﻣﺜﻠﻲ ﻳﺎﺩ ﻣﻴﻜﻨﻴﻢ‪:‬‬ ‫ﭼﻨﻴﻦ ﺍﻧﮕﺎﺭﻳﺪ ﺷﻤﺎ ﻣﻴﺨﻮﺍﻫﻴﺪ ﺳﻔﺮﻱ ﺑﻪ ﺍﺭﻭﭘﺎ ﻛﻨﻴﺪ ﻭ ﺩﺭ ﻛﺸﻮﺭﻫﺎﻱ ﺁﻧﺠﺎ ﺑﮕﺮﺩﻳﺪ‪ .‬ﺁﻳﺎ ﺑﭽﻨﺪ ﺯﺑﺎﻥ ﻧﻴﺎﺯﻣﻨﺪﻳﺪ ﻛﻪ ﻳﺎﺩ‬ ‫ﮔﻴﺮﻳﺪ؟‪ ..‬ﺍﮔﺮ ﺑﺨﻮﺍﻫﻴﺪ ﺩﺭ ﻫﺮ ﻛﺸﻮﺭﻱ ﺑﺎ ﺯﺑﺎﻥ ﺧﻮﺩ ﺁﻧﺠﺎ ﺳﺨﻦ ﺭﺍﻧﻴﺪ ﻭ ﺑﺎ ﻫﺮ ﻛﺴﻴﻜﻪ ﺧﻮﺍﺳﺘﻴﺪ ﺑﮕﻔﺖ ﻭ ﺷﻨﻴﺪ ﭘﺮﺩﺍﺯﻳﺪ‬ ‫ﻧﺎﭼﺎﺭﻳﺪ ﺑﻴﺶ ﺍﺯ ﭘﺎﻧﺰﺩﻩ ﺯﺑﺎﻥ ﻳﺎﺩ ﮔﻴﺮﻳﺪ‪ .‬ﻳﺎ ﺍﮔﺮ ﺑﺨﻮﺍﻫﻴﺪ ﺗﻨﻬﺎ ﺯﺑﺎﻧﻬﺎﻱ ﺑﺰﺭﮒ ﺭﺍ ﻳﺎﺩ ﮔﺮﻓﺘﻪ ﺑﺎ ﻫﻤﺎﻧﻬﺎ ﻛﺎﺭﻫﺎﻱ ﺧﻮﺩ ﺭﺍ ﺍﻧﺠﺎﻡ‬ ‫ﺩﻫﻴﺪ ﻧﺎﭼﺎﺭﻳﺪ ﺑﺎﺭﻱ ﭼﻬﺎﺭ ﺯﺑﺎﻥ ﺭﻭﺳﻲ‪ ،‬ﺍﻧﮕﻠﻴﺴﻲ‪ ،‬ﻓﺮﺍﻧﺴﻪ ﻭ ﺁﻟﻤﺎﻧﻲ ﺭﺍ ﺑﺪﺍﻧﻴﺪ‪ .‬ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﻳﺎﺩ ﮔﺮﻓﺘﻦ ﻫﺮﻳﻜﻲ ﺍﺯ ﺍﻳﻦ ﺯﺑﺎﻧﻬﺎ‬ ‫ﺑﺴﺎﻟﻬﺎ ﺭﻧﺞ ﻛﺸﻴﺪﻥ ﻧﻴﺎﺯﻣﻨﺪ ﺍﺳﺖ‪ .‬ﭘﺲ ﺑﺒﻴﻨﻴﺪ ﻳﻜﻲ ﻧﺒﻮﺩﻥ ﺯﺑﺎﻧﻬﺎ ﭼﻪ ﺩﺷﻮﺍﺭﻱ ﺑﺰﺭﮔﻲ ﺭﺍ ﺩﺭ ﺯﻧﺪﮔﻲ ﭘﺪﻳﺪ ﺁﻭﺭﺩﻩ‪.‬‬ ‫ﺍﻛﻨﻮﻥ ﻛﻪ ﺩﺭ ﺳﺎﻳﻪ ﺗﻠﮕﺮﺍﻑ ﻭ ﺗﻠﻔﻮﻥ ﻭ ﺭﺍﻩ ﺁﻫﻦ ﻭ ﻫﻮﺍﭘﻴﻤﺎ ﻭ ﺍﺗﻮﻣﺒﻴﻞ ﻭ ﺭﺍﺩﻳﻮ‪ ،‬ﺟﻬﺎﻥ ﻳﻜﻲ ﺷﺪﻩ ﻭ ﻛﺸﻮﺭﻫﺎ ﺑﺎ ﻫﻤﻪ‬ ‫ﺩﻭﺭﻱ ﺑﻬﻢ ﻧﺰﺩﻳﻚ ﮔﺮﺩﻳﺪﻩ ﻫﻤﻴﻦ ﺩﺍﺳﺘﺎﻥ ﺯﺑﺎﻥ ﺟﻠﻮﮔﻴﺮ ﺑﺰﺭﮔﻴﺴﺖ ﻛﻪ ﻣﺮﺩﻣﺎﻥ ﺭﺍ ﺍﺯ ﺳﻮﺩﻫﺎﻱ ﺍﻳﻦ ﻧﺰﺩﻳﻜﻲ ﺑﻲ ﺑﻬﺮﻩ‬ ‫ﻣﻴﮕﺮﺩﺍﻧﺪ‪.‬‬ ‫ﺷﻤﺎ ﺩﺭ ﺭﺍﺩﻳﻮ ﺁﻭﺍﺯ ﮔﻮﻳﻨﺪﮔﺎﻧﻲ ﺭﺍ ﺍﺯ ﻛﺸﻮﺭﻫﺎﻱ ﺑﺴﻴﺎﺭﻱ ﻣﻴﺸﻨﻮﻳﺪ ﻭﻟﻲ ﺯﺑﺎﻧﺸﺎﻥ ﺭﺍ ﻧﻔﻬﻤﻴﺪﻩ ﺳﻮﺩﻱ ﺑﺮﻧﻤﻴﺪﺍﺭﻳﺪ‪.‬‬ ‫ﺭﺍﺩﻳﻮ ﻟﻨﺪﻥ ﻧﺎﭼﺎﺭ ﺷﺪﻩ ﺑﺎ ﭼﻬﻞ ﻭ ﭼﻬﺎﺭ ﺯﺑﺎﻥ ﺳﺨﻦ ﮔﻮﻳﺪ ﺗﺎ ﮔﻔﺘﻨﻴﻬﺎﻱ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺑﻴﺸﺘﺮ ﻣﺮﺩﻣﺎﻥ ﺑﺮﺳﺎﻧﺪ‪.‬‬ ‫ﺑﺴﻴﺎﺭ ﺑﻬﺘﺮ ﺑﻮﺩﻱ ﺍﮔﺮ ﺯﺑﺎﻧﻬﺎ ﺟﺰ ﻳﻜﻲ ﻧﺒﻮﺩﻱ‪) .‬ﺑﮕﻔﺘﻪ ﻳﻜﻲ ﺍﺯ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﺑﺴﻴﺎﺭ ﺑﻬﺘﺮ ﺑﻮﺩﻱ ﺍﮔﺮ ﻧﻤﺮﻭﺩ ﺁﻥ ﺧﻴﺮﻩ ﺳﺮﻱ‬ ‫ﺭﺍ ﺑﺎ ﺧﺪﺍ ﻧﻨﻤﻮﺩﻱ ﻭ ﺟﻬﺎﻧﻴﺎﻥ ﺭﺍ ﺑﺎﻳﻦ ﮔﺮﻓﺘﺎﺭﻱ ﻧﻴﻨﺪﺍﺧﺘﻲ(‪ .‬ﻭﻟﻲ ﺍﻳﻦ ﭼﻴﺰﻳﺴﺖ ﻛﻪ ﺷﺪﻩ ﻭ ﺍﻛﻨﻮﻥ ﺍﺧﺘﻴﺎﺭﺵ ﺍﺯ ﺩﺳﺖ ﻣﺎ‬ ‫ﺑﻴﺮﻭﻧﺴﺖ‪ .‬ﻣﺎ ﺍﮔﺮ ﺑﺨﻮﺍﻫﻴﻢ ﻫﻤﻪ ﺯﺑﺎﻧﻬﺎ ﺭﺍ ﻳﻜﻲ ﮔﺮﺩﺍﻧﻴﻢ ﻧﺨﻮﺍﻫﻴﻢ ﺗﻮﺍﻧﺴﺖ )ﻣﮕﺮ ﻫﺰﺍﺭ ﺳﺎﻝ ﻭ ﺑﻴﺸﺘﺮ ﺑﮕﺬﺭﺩ(‪.‬‬

‫ﺯﺑﺎﻥ ﭘﺎﻙ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺍﻳﻨﺴﺖ ﻧﻴﻜﺨﻮﺍﻫﺎﻥ ﺩﺭ ﺳﺪﻩ ﮔﺬﺷﺘﻪ ﭼﻨﻴﻦ ﺍﻧﺪﻳﺸﻴﺪﻩ ﺍﻧﺪ ﻛﻪ ﻫﺮ ﺗﻴﺮﻩ ﺍﻱ ﺯﺑﺎﻧﻲ ﺭﺍ ﻛﻪ ﻣﻴﺪﺍﺭﻧﺪ ﺑﺪﺍﺭﻧﺪ ﻭ ﺩﺭ ﻣﻴﺎﻥ‬ ‫ﺧﻮﺩﺷﺎﻥ ﺑﺎ ﺁﻥ ﺳﺨﻦ ﮔﻮﻳﻨﺪ‪ :‬ﻟﻴﻜﻦ ﺯﺑﺎﻧﻲ ﻧﻴﺰ ﺑﺎﺷﺪ ﻛﻪ ﻫﻤﻪ ﻣﺮﺩﻣﺎﻥ ﻳﺎﺩ ﮔﻴﺮﻧﺪ ﻛﻪ ﭼﻮﻥ ﺩﻭ ﺗﻦ ﺑﻬﻢ ﺭﺳﻴﺪﻧﺪ ﻭ ﺍﺯ ﻳﻚ ﺗﻴﺮﻩ‬ ‫ﻧﻤﻴﺒﺎﺷﻨﺪ ﻭ ﺯﺑﺎﻥ ﻫﻤﺪﻳﮕﺮ ﻧﻤﻴﺪﺍﻧﻨﺪ‪ ،‬ﺑﺎ ﺁﻥ ﮔﻔﺘﮕﻮ ﻛﻨﻨﺪ‪.‬‬ ‫ﺁﺭﺯﻭﻱ ﺯﺑﺎﻥ ﻫﻤﮕﺎﻥ ﺍﺯ ﺍﻳﻨﺠﺎ ﭘﻴﺪﺍ ﺷﺪﻩ ﻭ ﺑﻴﺸﺘﺮﻱ ﺍﺯ ﻧﻴﻜﺨﻮﺍﻫﺎﻥ ﺁﻧﺮﺍ ﭘﺬﻳﺮﻓﺘﻪ ﺍﻧﺪ‪ .‬ﻭﻟﻲ ﺍﻳﻦ ﺯﺑﺎﻥ ﻛﺪﺍﻡ ﻳﻜﻲ ﺍﺯ ﺯﺑﺎﻧﻬﺎ‬ ‫ﺑﺎﻳﺪ ﺑﻮﺩ؟‪ ..‬ﻛﺪﺍﻡ ﺯﺑﺎﻥ ﺭﺍ ﺑﺮﺍﻱ ﻫﻤﮕﺎﻧﻲ ﺑﺎﻳﺪ ﺑﺮﮔﺰﻳﺪ؟‪..‬‬ ‫ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻧﻴﺰ ﺳﺨﻨﺎﻧﻲ ﺭﻓﺘﻪ ﻭ ﺍﻳﻦ ﺭﻭﺷﻦ ﮔﺮﺩﻳﺪﻩ ﻛﻪ ﺍﺯ ﺯﺑﺎﻧﻬﺎﻳﻲ ﻛﻪ ﻣﻴﺒﺎﺷﺪ ﻫﻴﭽﻴﻜﻲ ﺭﺍ ﻧﺘﻮﺍﻥ ﺑﺮﮔﺰﻳﺪ‪ .‬ﭼﻪ ﺁﻥ ﺯﺑﺎﻧﻬﺎ‬ ‫ﭼﻨﺪﺍﻥ ﺩﺷﻮﺍﺭ ﺍﺳﺖ ﻛﻪ ﺑﺮﺍﻱ ﻳﺎﺩﮔﺮﻓﺘﻦ ﻫﺮﻳﻜﻲ ﺳﺎﻟﻬﺎ ﺭﻧﺞ ﻭ ﻛﻮﺷﺶ ﻣﻴﺒﺎﻳﺪ‪ .‬ﺯﺑﺎﻥ ﻫﻤﮕﺎﻥ ﺁﺳﺎﻥ ﺑﺎﻳﺪ ﺑﻮﺩ ﻛﻪ ﻫﻤﻪ ﻳﺎﺩ ﺗﻮﺍﻧﻨﺪ‬ ‫ﮔﺮﻓﺖ‪.‬‬ ‫ﺍﺯ ﺍﻳﻨﺠﺎ ﺑﺮﺧﻲ ﺍﺯ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺯﺑﺎﻧﺸﻨﺎﺳﻲ ﺑﺂﻥ ﺷﺪﻩ ﺍﻧﺪ ﻛﻪ ﺯﺑﺎﻥ ﺗﺎﺯﻩ ﺍﻱ ﺑﺴﺎﺯﻧﺪ ﻭ ﻳﻜﻲ ﺍﺯ ﺁﻧﺎﻥ ﺩﻛﺘﺮ ﺯﻣﺎﻧﻬﻮﻑ ﺍﺯ‬ ‫ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻟﻬﺴﺘﺎﻥ ﺑﻮﺩﻩ ﻛﻪ ﺯﺑﺎﻥ »ﺍﺳﭙﺮﺍﻧﺘﻮ« ﺭﺍ ﺳﺎﺧﺘﻪ ﻭ ﺑﭙﺮﺍﻛﻨﺪﻧﺶ ﭘﺮﺩﺍﺧﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﺍﻳﻦ »ﺍﺳﭙﺮﺍﻧﺘﻮ« ﺁﺳﺎﻧﺘﺮﻳﻦ ﺯﺑﺎﻧﻬﺎﺳﺖ‪ .‬ﻫﺮﻛﺴﻲ ﺗﻮﺍﻧﺪ ﺁﻧﺮﺍ ﺍﺯ ﻳﻜﻤﺎﻩ ﺗﺎ ﺳﻪ ﻣﺎﻩ ﻳﺎﺩ ﮔﻴﺮﺩ ﻛﻪ ﺑﻨﻮﻳﺴﺪ ﻭ ﺳﺨﻦ ﮔﻮﻳﺪ ﻭ‬ ‫ﻛﺘﺎﺏ ﺧﻮﺍﻧﺪ‪ .‬ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ‪ :‬ﺩﻩ ﺑﺎﺭ ﺁﺳﺎﻧﺘﺮ ﺍﺯ ﺁﺳﺎﻧﺘﺮﻳﻦ ﺯﺑﺎﻧﻬﺎﻱ ﺩﻳﮕﺮ ﻣﻴﺒﺎﺷﺪ‪.‬‬ ‫ﺩﺭ ﺍﻳﻦ ﺯﺑﺎﻥ ﺑﻴﺶ ﺍﺯ ‪ ١٦‬ﻗﺎﻋﺪﻩ ﺳﺎﺩﻩ ﻧﻴﺴﺖ ﻛﻪ ﺩﺭ ﻳﻜﺴﺎﻋﺖ ﻳﺎﺩ ﺗﻮﺍﻥ ﮔﺮﻓﺖ‪ .‬ﺑﻪ ﺑﻴﺶ ﺍﺯ ﺩﻭ ﻫﺰﺍﺭ ﺭﻳﺸﻪ ﻧﻴﺎﺯ ﻧﻤﻴﺒﺎﺷﺪ‬ ‫ﻛﻪ ﺩﺭ ﻳﻜﻤﺎﻩ ﻭ ﺩﻭ ﻣﺎﻩ ﻣﻴﺘﻮﺍﻥ ﺑﻴﺎﺩ ﺳﭙﺮﺩ‪ .‬ﺑﺎ ﺍﻳﻦ ﺳﺎﺩﮔﻲ‪ ،‬ﺯﺑﺎﻧﻴﺴﺖ ﻛﻪ ﺑﺎ ﺍﻧﮕﻠﻴﺴﻲ ﻭ ﻓﺮﺍﻧﺴﻪ ﻫﻤﮕﺎﻡ ﻣﻴﺮﻭﺩ ﻭ ﻛﺘﺎﺑﻬﺎﻳﻲ ﺍﺯ ﺁﻥ‬ ‫ﺯﺑﺎﻧﻬﺎ ﺑﺎﻳﻦ ﺯﺑﺎﻥ ﺗﺮﺟﻤﻪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺑﺎ ﺍﻳﻦ ﺣﺎﻝ ﺯﺑﺎﻥ ﺍﺳﭙﺮﺍﻧﺘﻮ ﭘﻴﺶ ﻧﺮﻓﺘﻪ ﻭ ﺁﺭﺯﻭﻳﻲ ﻛﻪ ﺯﻣﺎﻧﻬﻮﻑ ﻣﻴﺪﺍﺷﺘﻪ ﺍﻧﺠﺎﻡ ﻧﮕﺮﻓﺘﻪ ﻭ ﺍﻳﻦ ﺧﻮﺩ ﺩﺍﺳﺘﺎﻧﻲ ﻣﻴﺪﺍﺭﺩ ﻛﻪ‬ ‫ﺳﭙﺲ ﺧﻮﺍﻫﻴﻢ ﻧﻮﺷﺖ‪.‬‬ ‫ﺑﺎ ﺍﻳﻨﻬﻤﻪ ﻣﺎ ﺍﺯ ﺁﻥ ﺯﺑﺎﻥ ﺩﺭﺳﻬﺎﻳﻲ ﮔﺮﻓﺘﻪ ﺍﻳﻢ‪ .‬ﺍﻳﻦ ﻛﺎﺭ ﺩﺍﻧﺸﻤﻨﺪ ﻟﻬﺴﺘﺎﻧﻲ ﻧﺸﺎﻥ ﺩﺍﺩﻩ ﻛﻪ ﺩﺷﻮﺍﺭﻱ ﺯﺑﺎﻥ ﺟﺰ ﻧﺘﻴﺠﻪ‬ ‫ﻧﺎﺑﺴﺎﻣﺎﻧﻲ ﺁﻧﻬﺎ ﻧﻴﺴﺖ‪ .‬ﻳﻜﺰﺑﺎﻥ ﺍﮔﺮ ﺍﺯ ﺭﻭﻱ ﺳﺎﻣﺎﻥ ﻭ ﺑﺨﺮﺩﺍﻧﻪ ﺑﺎﺷﺪ ﺑﺴﻴﺎﺭ ﺁﺳﺎﻥ ﮔﺮﺩﺩ‪.‬‬ ‫ﻣﺎ ﺍﻳﻦ ﺭﺍ ﺩﺭﺱ ﮔﺮﻓﺘﻪ ﺍﻳﻢ ﻭ ﺩﺭ ﭘﻴﺮﺍﺳﺘﻦ ﻓﺎﺭﺳﻲ ﻫﻤﺎﻥ ﺭﺍﻩ ﺭﺍ ﺩﻧﺒﺎﻝ ﻣﻴﻜﻨﻴﻢ‪ ،‬ﻭ ﺟﺎﻱ ﺧﺸﻨﻮﺩﻳﺴﺖ ﻛﻪ ﻓﺎﺭﺳﻲ ﺍﺯ ﻣﻴﺎﻥ‬ ‫ﺯﺑﺎﻧﻬﺎﻳﻴﻜﻪ ﻣﺎ ﻣﻴﺸﻨﺎﺳﻴﻢ ﺁﻣﺎﺩﻩ ﺗﺮﻳﻦ ﺁﻧﻬﺎ ﺑﺮﺍﻱ ﭘﺬﻳﺮﻓﺘﻦ ﺳﺎﻣﺎﻥ ﻭ ﺁﺭﺍﺳﺘﮕﻲ ﻣﻴﺒﺎﺷﺪ‪.‬‬ ‫ﺍﻳﻨﺴﺖ ﻓﺎﺭﺳﻲ )ﻳﺎ ﺑﻬﺘﺮ ﺑﮕﻮﻳﻢ‪ :‬ﺯﺑﺎﻥ ﭘﺎﻙ( ﺍﺯ ﺁﺳﺎﻧﺘﺮﻳﻦ ﺯﺑﺎﻧﻬﺎ ﺧﻮﺍﻫﺪ ﮔﺮﺩﻳﺪ‪.‬‬ ‫ﺭﺍﺳﺘﺴﺖ ﻛﻪ ﺧﻮﺩ ﺯﺑﺎﻥ ﺩﻳﮕﺮﻱ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﺑﺰﺑﺎﻥ ﻋﺎﺩﻱ ﺍﻣﺮﻭﺯﻱ ﻛﻤﺘﺮ ﻣﺎﻧﻨﺪﮔﻲ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ‪.‬‬ ‫ﻭﻟﻲ ﺍﻳﻦ ﻧﭽﻴﺰﻳﺴﺖ ﻛﻪ ﺟﻠﻮ ﻛﺎﺭ ﻣﺎ ﺭﺍ ﮔﻴﺮﺩ‪ .‬ﻣﺎ ﺭﺍ ﻳﻜﺰﺑﺎﻥ ﺳﺎﺩﻩ ﻭ ﺁﺳﺎﻥ ﻭ ﺍﺳﺘﻮﺍﺭﻱ ﺑﺎﻳﺪ ﻛﻪ ﺳﺨﻨﺎﻥ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﺁﻥ‬ ‫ﻧﻮﻳﺴﻴﻢ ﻭ ﺑﮕﻮﺵ ﺟﻬﺎﻧﻴﺎﻥ ﺭﺳﺎﻧﻴﻢ‪ .‬ﺍﻳﻦ ﭼﻪ ﺯﻳﺎﻥ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ ﻛﻪ ﺍﺯ ﺯﺑﺎﻥ ﻛﻨﻮﻧﻲ ﺩﻭﺭ ﺍﻓﺘﺪ ﻭ ﻳﻚ ﺯﺑﺎﻥ ﺟﺪﺍﻳﻲ ﮔﺮﺩﺩ‪.‬‬ ‫ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ ﺯﺑﺎﻥ ﺍﺳﭙﺮﺍﻧﺘﻮ ﺑﺎ ﻫﻤﻪ ﻛﻮﺷﺸﻬﺎﻳﻴﻜﻪ ﭘﻴﺮﻭﺍﻥ ﻭ ﻳﺎﺭﺍﻧﺶ ﻣﻴﻜﺮﺩﻧﺪ ﭘﻴﺶ ﻧﺮﻓﺖ‪ .‬ﺁﺭﻱ ﺩﺭ ﻫﻤﻪ ﺟﺎ ﺷﻨﺎﺧﺘﻪ‬ ‫ﮔﺮﺩﻳﺪ ﻭ ﺩﺭ ﺑﻴﺸﺘﺮ ﻛﺸﻮﺭﻫﺎ ﻫﻮﺍﺧﻮﺍﻫﺎﻧﻲ ﭘﻴﺪﺍ ﻛﺮﺩ ﻭ ﭘﺲ ﺍﺯ ﺟﻨﮓ ﮔﺬﺷﺘﻪ »ﺟﺎﻣﻌﻪ ﺍﺗﻔﺎﻕ ﻣﻠﻞ« ﻫﻮﺍﺩﺍﺭﻱ ﻧﺸﺎﻥ ﺩﺍﺩ‪ .‬ﺑﺎ ﺍﻳﻨﺤﺎﻝ‬ ‫ﺳﭙﺲ ﺭﻭ ﺑﻪ ﭘﺴﺮﻓﺖ ﮔﺰﺍﺷﺖ ﻭ ﺍﻛﻨﻮﻥ ﺍﺯ ﺭﻭﺍﺟﺶ ﺑﺴﻴﺎﺭ ﻛﺎﺳﺘﻪ ﺑﻠﻜﻪ ﺭﻭ ﺑﻨﺎﺑﻮﺩﻱ ﺍﺳﺖ‪.‬‬

‫ﺯﺑﺎﻥ ﭘﺎﻙ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺑﺎﺷﺪ ﻛﻪ ﺍﻧﮕﻴﺰﻩ ﺁﻧﺮﺍ ﺧﻮﺩ ﻫﻮﺍﺩﺍﺭﺍﻥ ﺍﺳﭙﺮﺍﻧﺘﻮ ﻧﺪﺍﻧﺴﺘﻪ ﺍﻧﺪ‪ .‬ﻭﻟﻲ ﻣﺎ ﻣﻴﺪﺍﻧﻴﻢ‪ ،‬ﻳﻚ ﺯﺑﺎﻥ ﻫﻨﮕﺎﻣﻲ ﺭﻭﺍﺝ ﮔﻴﺮﺩ ﻭ ﺭﻭﺍﺟﺶ‬ ‫ﭘﺎﻳﺪﺍﺭ ﮔﺮﺩﺩ ﻛﻪ ﻛﺘﺎﺑﻬﺎ ﻭ ﺧﻮﺍﻧﺪﻧﻴﻬﺎﻱ ﺍﺭﺟﺪﺍﺭﻱ ﺩﺭ ﺁﻥ ﺑﺎﺷﺪ‪ .‬ﻳﻚ ﺯﺑﺎﻥ ﻫﻤﮕﺎﻥ ﻫﻨﮕﺎﻣﻲ ﺑﻪ ﻧﺘﻴﺠﻪ ﺗﻮﺍﻧﺪ ﺭﺳﻴﺪ ﻭ ﺧﻮﺍﺳﺘﻲ ﺍﺯ‬ ‫ﺁﻥ ﺑﺪﺳﺖ ﺗﻮﺍﻧﺪ ﺁﻣﺪ ﻛﻪ ﺑﺎ ﻳﻜﺮﺍﻩ ﻫﻤﮕﺎﻥ ﺗﻮﺃﻡ ﺑﺎﺷﺪ‪.‬‬ ‫ﺩﻛﺘﺮ ﺯﻣﺎﻧﻬﻮﻑ ﻭ ﻳﺎﺭﺍﻧﺶ ﺍﺳﭙﺮﺍﻧﺘﻮ ﺭﺍ ﺗﻨﻬﺎ ﺑﻨﺎﻡ ﺁﻧﻜﻪ ﻳﻚ ﺯﺑﺎﻥ ﻫﻤﮕﺎﻧﺴﺖ ﻭ ﺟﻬﺎﻥ ﺑﺂﻥ ﻧﻴﺎﺯ ﻣﻴﺪﺍﺭﺩ ﺭﻭﺍﺝ ﻣﻴﺪﺍﺩﻧﺪ ﻭ‬ ‫ﺍﻳﻦ ﻋﻨﻮﺍﻥ ﺑﺎ ﺁﻧﻜﻪ ﺭﺍﺳﺘﺴﺖ ﺩﺍﺭﺍﻱ ﺁﻥ ﻧﻴﺮﻭﻳﻲ ﻛﻪ ﻣﻴﺒﺎﻳﺴﺖ ﻧﻤﻴﺒﻮﺩ‪.‬‬ ‫ﻭﻟﻲ ﻓﺎﺭﺳﻲ )ﻳﺎ ﺑﻬﺘﺮ ﺑﮕﻮﻳﻢ‪ :‬ﺯﺑﺎﻥ ﭘﺎﻙ( ﮔﺬﺷﺘﻪ ﺍﺯ ﺁﻧﻜﻪ ﻛﺘﺎﺑﻬﺎ ﻭ ﺧﻮﺍﻧﺪﻧﻴﻬﺎﻱ ﺑﺴﻴﺎﺭ ﺩﺍﺭﺩ ﻭ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ ﺧﻮﺩ ﺑﺎ‬ ‫ﻳﻚ ﻛﻮﺷﺶ ﺑﺴﻴﺎﺭ ﻧﻴﺮﻭﻣﻨﺪﻱ ﻛﻪ ﺑﺮﺍﻱ ﺗﻜﺎﻥ ﺩﺍﺩﻥ ﺑﺠﻬﺎﻥ ﺁﻏﺎﺯ ﺷﺪﻩ ﺗﻮﺃﻡ ﻣﻴﺒﺎﺷﺪ‪ .‬ﺍﺯ ﺍﻳﻨﺮﻭ ﺑﻪ ﭘﻴﺸﺮﻓﺖ ﺁﻥ ﺩﺭ ﺟﻬﺎﻥ ﺍﻣﻴﺪ‬ ‫ﺑﺴﻴﺎﺭ ﺑﺴﺘﻪ ﻣﻴﺸﻮﺩ‪ .‬ﻣﺎ ﺍﻣﻴﺪﻣﻨﺪﻳﻢ ﺁﻥ ﺯﺑﺎﻥ ﻫﻤﮕﺎﻥ ﻛﻪ ﺟﻬﺎﻥ ﺑﺂﻥ ﻧﻴﺎﺯ ﻣﻴﺪﺍﺭﺩ ﺍﻳﻦ ﺯﺑﺎﻥ ﮔﺮﺩﺩ‪ .‬ﺍﮔﺮ ﺧﺪﺍ ﺧﻮﺍﺳﺘﻪ ﺍﺳﺖ ﺧﻮﺍﻫﺪ‬ ‫ﺑﻮﺩ‪.‬‬ ‫»ﭘﺮﭼﻢ ﻫﻔﺘﮕﻲ ﺷﻤﺎﺭﻩ ﻧﺨﺴﺖ«‬

‫ﺯﺑﺎﻥ ﭘﺎﻙ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺁﺧﺸﻴﺞ ـ ﺿﺪ‬

‫ﺑﺎﻫﻤﺎﺩ ـ ﺣﺰﺏ ‪ ،‬ﺟﻤﻌﻴﺖ‬

‫ﺁﺭﺍﺳﺘﻦ ـ ﭼﻴﺰﻱ ﺭﺍ ﺭﺍﺳﺖ ﮔﺮﺩﺍﻧﻴﺪﻥ ﻭ‬

‫ﺑﺎﻫﻤﻴﺪﻥ ـ ﺑﺎ ﻫﻢ ﺷﺪﻥ ﺍﺯ ﺭﻭﻱ ﻳﻜﻲ‬

‫ﺧﻮﺑﻴﻬﺎﻳﻲ ﺑﺂﻥ ﺍﻓﺰﻭﺩﻥ‬

‫ﺑﻮﺩﻥ ﺍﻧﺪﻳﺸﻪ ﻫﺎ ﻭ ﻫﻢ ﭘﻴﻤﺎﻧﻲ ﻭ ﻫﻤﺪﺳﺘﻲ‬

‫ﺁﺯﺭﻡ ـ ﺷﺮﻑ‬

‫ﺑﺎﻳﻨﺪﻩ ؛ ﺑﺎﻳﺎ ـ ﻭﻇﻴﻔﻪ ‪ ،‬ﻭﺍﺟﺐ‬

‫ﺁﻙ ـ ﻋﻴﺐ‬

‫ﺑﺨﺶ ـ ﻗﺴﻤﺖ‬

‫ﺁﮔﺎﻫﻲ ـ ﺍﻃﻼﻉ‬

‫ﺑﺨﺸﻴﺪﻥ ـ ﺗﻘﺴﻴﻢ‬

‫ﺁﻣﻮﺯﺍﻙ ـ ﺁﻧﭽﻪ ﺁﻣﻮﺯﻧﺪ ‪ ،‬ﺗﻌﻠﻴﻤﺎﺕ‬

‫ﺑﺪﻳﺪﻩ ﮔﺮﻓﺘﻦ ـ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻦ‬

‫ﺁﻧﮕﺎﻩ ـ ﺁﻥ ﻫﻨﮕﺎﻡ‬

‫ﺑﺴﺎﻣﺎﻥ ـ ﻣﻨﻈﻢ‬

‫ﺁﻭﺍﺯ ـ ﺻﺪﺍ ‪ ،‬ﺻﻮﺕ‬

‫ﺑﻨﺪﻭﺍﮊﻩ ـ ﺣﺮﻑ‬

‫ﺍﺭﺝ ـ ﺍﺭﺯﺵ‬

‫ﺑﻬﻤﻦ ـ ﻧﻴﻚ ﺍﻧﺪﻳﺶ‬

‫ﺍﺭﺟﺪﺍﺭ ـ ﺍﺭﺯﺷﻤﻨﺪ‬

‫ﺑﻴﻜﺒﺎﺭ ؛ ﺑﻴﻜﺒﺎﺭﻩ ـ ﺑﻜﻠﻲ ‪ ،‬ﻳﻜﺪﻓﻌﻪ‬

‫ﺍﺯ ﭼﻨﺪ ﺳﺎﻝ ﺑﺎﺯ ـ ﺍﺯ ﭼﻨﺪ ﺳﺎﻝ ﻗﺒﻞ ﺗﺎ‬

‫ﺑﻴﻢ ـ ﺗﺮﺱ ﺍﺯ ﮔﻤﺎﻥ ﺯﻳﺎﺩ ﻳﺎ ﮔﺰﻧﺪ ﺩﺭ‬

‫ﺣﺎﻝ‬

‫ﺁﻳﻨﺪﻩ‬

‫ﺍﮔﺮ ـ ﺑﺮﺍﻱ ﺷﺮﻃﺴﺖ ﻭ ﺩﺭ ﺟﺎﻳﻲ ﺁﻭﺭﺩﻩ‬

‫ﭘﺎﺩﺍﺵ ـ ﭘﺎﺩﺩﻫﺶ ‪ ،‬ﺩﺍﺩﻧﻲ ﻛﻪ ﺩﺭ ﺑﺮﺍﺑﺮ‬

‫ﺷﻮﺩ ﻛﻪ ﺑﻮﺩﻥ ﻭ ﻧﺒﻮﺩﻥ ﭼﻴﺰﻱ ﺩﺭ ﺁﻳﻨﺪﻩ‬

‫ﻛﺎﺭﻱ ﺑﺎﺷﺪ‬

‫ﺩﺍﻧﺴﺘﻪ ﻧﻴﺴﺖ‬

‫ﭘﺎﺩﺳﺨﻦ ـ ﺳﺨﻨﻲ ﻛﻪ ﺩﺭ ﺑﺮﺍﺑﺮ ﺳﺨﻦ‬

‫ﺍﮔﺮﭼﻪ ـ ﺍﮔﺮ ﻫﻢ‬

‫ﺩﻳﮕﺮﻱ ﺑﺎﺷﺪ‬

‫ﺍﻧﺪ ـ ﻣﻘﺪﺍﺭ‬

‫ﭘﺎﻳﻨﺪﺍﻥ ـ ﺿﺎﻣﻦ‬

‫ﺍﻧﺪﺭﺯ ـ ﺟﻤﻠﻪ ﻫﺎﻱ ﭘﻨﺪﺁﻣﻴﺰ‬

‫ﭘﺮﺍﭺ ـ ﺍﻓﺰﺍﺭ ﭘﺮﻳﺪﻥ‬

‫ﺍﻧﮕﺎﺭ ـ ﻓﺮﺽ‬

‫ﭘﺮﻭﺍ ـ ﺗﻮﺟﻪ ‪ ،‬ﺍﻧﺪﻳﺸﻪ ﻛﺴﻲ ﻳﺎ ﭼﻴﺰﻱ ﺭﺍ‬

‫ﺍﻧﮕﺎﺭﻳﺪﻥ ـ ﻓﺮﺽ ﻛﺮﺩﻥ‬

‫ﺩﺍﺷﺘﻦ ﻭ ﻧﻴﻜﻲ ﺑﺮﺍﻱ ﺍﻭ ﺧﻮﺍﺳﺘﻦ‬

‫ﺍﻧﮕﻴﺰﻩ ـ ﻣﺤﺮﻙ‬

‫ﭘﺰﺍﭺ ـ ﺍﻓﺰﺍﺭ ﭘﺰﻳﺪﻥ‬

‫ﺑﺎﺯ ﻧﻤﻮﺩﻥ ـ ﺑﻴﺎﻥ ﻛﺮﺩﻥ‬

‫ﭘﻮﺷﺎﻙ ـ ﺁﻧﭽﻪ ﭘﻮﺷﻨﺪ‬

‫ﺑﺎﻙ ـ ﺩﺭ ﻳﻚ ﻛﺎﺭﻱ ﺯﻳﺎﻧﻬﺎﻱ ﮔﻤﺎﻧﻲ‬

‫ﭘﻴﺮﺍﺳﺘﻦ ـ ﭼﻴﺰﻱ ﺭﺍ ﭘﺎﻙ ﻛﺮﺩﻥ ﻭ‬

‫ﺁﻧﺮﺍ ﺑﺪﻳﺪﻩ ﮔﺮﻓﺘﻦ‬

‫ﺁﻟﻮﺩﮔﻴﻬﺎ ﺍﺯ ﺁﻥ ﺩﻭﺭ ﮔﺮﺩﺍﻧﻴﺪﻥ‬

‫‪٥٣‬‬

‫ﺯﺑﺎﻥ ﭘﺎﻙ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫‪.............................................................................................. ...........................................................................................‬‬

‫ﭘﻴﺶ ـ ﺟﻠﻮ ﻛﺴﻲ‬

‫ﺧﻮﻱ ـ ﭼﻴﺰﻫﺎﻳﻲ ﻛﻪ ﺁﺩﻣﻲ ﻳﺎﺩ ﮔﻴﺮﺩ ﻭ‬

‫ﭘﻴﺸﺮﻓﺖ ـ ﺗﺮﻗﻲ‬

‫ﺑﭙﺬﻳﺮﺩ‬

‫ﭘﻴﺸﺮﻭ ـ ﻣﻘﺪﻣﻪ‬

‫ﺧﻴﻢ ـ ﭼﻴﺰﻫﺎﻳﻲ ﻛﻪ ﺁﺩﻣﻲ ﺍﺯ ﮔﻮﻫﺮ‬

‫ﭘﻴﻜﺎﺭ ـ ﺯﺩ ﻭ ﺧﻮﺭﺩ ﻳﺎ ﮔﻔﺘﮕﻮﻱ ﺩﻭ ﺗﻦ‬

‫ﺧﻮﺩ ﺩﺍﺭﺩ‬

‫ﺑﺎ ﻫﻢ ﺑﻲ ﺟﻨﮕﺎﭺ‬

‫ﺩﺍﺭﺍﻙ ـ ﺁﻧﭽﻪ ﺩﺍﺭﻧﺪ ‪ ،‬ﻣﺎﻝ‬

‫ﺗﻨﺪﻳﺲ ـ ﻣﺠﺴﻤﻪ‬

‫ﺩﺭﺁﻣﺪ ـ ﺩﺧﻞ‬

‫ﺟﺪﺍﺳﺮ ـ ﻣﺴﺘﻘﻞ‬

‫ﺩﺭﺭﻓﺖ ـ ﺧﺮﺝ‬

‫ﺟﺪﺍﺳﺮﻱ ـ ﺍﺳﺘﻘﻼﻝ‬

‫ﺩﮊﺁﮔﺎﻩ ـ ﻭﺣﺸﻲ ‪ ،‬ﻓﺮﻫﻨﮓ ﻧﺎﺩﻳﺪﻩ‬

‫ﺟﺮﺑﺰﻩ ـ ﺍﺳﺘﻌﺪﺍﺩ‬

‫ﺩﮊﺧﻮﻱ ـ ﺑﺪ ﺧﻮﻱ ‪ ،‬ﺑﺪ ﻋﺎﺩﺕ‬

‫ﺟﺴﺘﺎﺭ ـ ﻣﺒﺤﺚ ‪ ،‬ﺟﺴﺘﻦ ﺑﺴﻴﺎﺭ‬

‫ﺩﮊﺧﻴﻢ ـ ﺑﺪ ﺧﻴﻢ ‪ ،‬ﺑﺪ ﺳﺮﺷﺖ‬

‫ﺟﻨﮕﺎﭺ ـ ﺍﻓﺰﺍﺭ ﺟﻨﮓ ‪ ،‬ﺍﺳﻠﺤﻪ‬

‫ﺩﺳﺘﻪ ـ ﺍﻧﺪ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻣﺮﺩﻡ ﻛﻪ ﮔﺮﺩ‬

‫ﺟﻨﮕﺎﺩ ـ ﻛﺴﺎﻧﻴﻜﻪ ﺑﺮﺍﻱ ﺟﻨﮕﻴﺪﻥ ﺑﺎ ﻫﻢ‬

‫ﺁﻣﺪﻩ ﺍﻧﺪ ﻭ ﻳﻚ ﺧﻮﺍﺳﺖ ﻫﻤﮕﺎﻧﻲ ﺭﺍ‬

‫ﺷﺪﻩ ﺍﻧﺪ‬

‫ﺩﻧﺒﺎﻝ ﻣﻴﻜﻨﻨﺪ‬

‫ﺟﻬﺎﻥ ـ ﺯﻣﻴﻦ ﻭ ﺁﻓﺘﺎﺏ ﻭ ﻛﺮﻩ ﻫﺎﻱ‬

‫ﺩﺳﺘﻴﺎﺭﻱ ـ ﻛﻤﻚ‬

‫ﺩﻳﮕﺮ ﺑﺎ ﺯﻧﺪﮔﻲ‬

‫ﺩﺷﻤﻦ ـ ﺩﮊﻣﻦ ‪ ،‬ﺩﮊ ﺍﻧﺪﻳﺶ ‪ ،‬ﺑﺪ ﺍﻧﺪﻳﺶ‬

‫ﭼﺎﭘﺎﻙ ـ ﺁﻧﭽﻪ ﭼﺎﭖ ﻛﻨﻨﺪ‬

‫ﺩﻣﻴﺪﻥ ـ ﻧﻔﺲ ﺑﻴﺮﻭﻥ ﺩﺍﺩﻥ‬

‫ﭼﺎﭘﺎﻛﻬﺎ ـ ﻣﻄﺒﻮﻋﺎﺕ‬

‫ﺩﻳﺪﺍﺭ ـ ﺩﻳﺪﻥ ﺑﺴﻴﺎﺭ‬

‫ﭼﺎﭘﻴﺪﻥ ـ ﭼﺎﭖ ﻛﺮﺩﻥ‬

‫ﺭﺍﺩ ـ ﺳﺨﻲ‬

‫ﭼﺮﻛﻴﻦ ـ ﺍﺯ ﭼﺮﻙ ﭘﺪﻳﺪ ﺁﻣﺪﻩ‬

‫ﺭﺯﻡ ـ ﺗﺎﺧﺘﻦ ﻳﻜﺴﻮ ﺑﺪﻳﮕﺮﻱ‬

‫ﭼﻨﺪﺍﻥ ـ ﺁﻧﻘﺪﺭ‬

‫ﺭﻓﺘﺎﺭ ـ ﺭﻓﺘﻦ ﺑﺴﻴﺎﺭ‬

‫ﭼﻨﺪﻳﻦ ـ ﺍﻳﻨﻘﺪﺭ‬

‫ﺭﻧﮕﻴﻦ ـ ﺍﺯ ﺭﻧﮓ ﭘﺪﻳﺪ ﺁﻣﺪﻩ‬

‫ﭼﻴﺮﮔﻲ ـ ﺗﺴﻠﻂ ‪ ،‬ﻏﻠﺒﻪ‬

‫ﺭﻭﻳﻪ ـ ﻇﺎﻫﺮ ‪ ،‬ﺻﻮﺭﺕ‬

‫ﭼﻴﺮﻩ ـ ﻣﺴﻠﻂ ‪ ،‬ﻏﺎﻟﺐ‬

‫ﺭﻭﻳﻪ ﻛﺎﺭﻱ ـ ﻇﺎﻫﺮﺳﺎﺯﻱ‬

‫ﺧﺮﻳﺪﺍﺭ ـ ﺧﺮﻳﺪﻥ ﺑﺴﻴﺎﺭ‬

‫ﺯﺍﺏ ـ ﺻﻔﺖ‬

‫ﺧﺴﺘﻮﺍﻥ ـ )ﺑﺎ ﺯﺑﺮ ﺧﺎ ﻭ ﭘﻴﺶ ﺗﺎ( ﻣﻌﺘﺮﻑ‬

‫ﺯﻧﺪﻳﺪﻥ ـ ﺷﺮﺡ ﺩﺍﺩﻥ‬

‫‪ ،‬ﻣﻘﺮ‬

‫ﺯﻳﺒﻴﺪﻥ ـ ﺯﻳﺒﺎ ﺷﺪﻥ ﺩﺭ ﺭﺧﺖ ﻭ ﻛﻼﻩ‬

‫ﺧﻮﺍﻧﺎﻙ ـ ﺁﻧﭽﻪ ﺧﻮﺍﻧﻨﺪ‬

‫ﺳﺎﺧﺘﻦ ـ ﭼﻴﺰﻱ ﺭﺍ ﻛﻪ ﻧﻤﻴﺒﻮﺩﻩ ﭘﺪﻳﺪ‬

‫ﺧﻮﺭﺍﻙ ـ ﺁﻧﭽﻪ ﺧﻮﺭﻧﺪ‬

‫ﺁﻭﺭﺩﻥ‬

‫ﺧﻮﻧﻴﻦ ـ ﺍﺯ ﺧﻮﻥ ﭘﺪﻳﺪ ﺁﻣﺪﻩ‬

‫ﺳﺎﻣﺎﻥ ـ ﻧﻈﻢ‬

‫‪٥٤‬‬

‫ﺯﺑﺎﻥ ﭘﺎﻙ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫‪.............................................................................................. ...........................................................................................‬‬

‫ﺳﺘﺎﻧﺪﻥ ـ ﭼﻴﺰﻱ ﺭﺍ ﺑﺪﻭﻥ ﺯﻭﺭ ﺑﭽﻨﮓ‬

‫ﻓﺮﻭ ﻧﺸﺴﺘﻦ ـ ﺍﺯ ﺑﺎﻻ ﺑﭙﺎﻳﻴﻦ ﻧﺸﺴﺘﻦ‬

‫ﺁﻭﺭﺩﻥ‬

‫ﻓﺮﻫﻨﮓ ـ ﺗﺮﺑﻴﺖ‬

‫ﺳﺘﺮﺳﻨﺪﻩ ؛ ﺳﺘﺮﺳﺎ ـ ﻣﺤﺴﻮﺱ‬

‫ﻓﺮﻫﻴﺨﺖ ـ ﺗﺮﺑﻴﺖ‬

‫ﺳﺘﺮﺳﻴﺪﻥ ـ ﻣﺤﺴﻮﺱ ﺷﺪﻥ‬

‫ﻛﺎﺭﻭﺍﮊﻩ ـ ﻓﻌﻞ‬

‫ﺳﺘﻴﺰ ـ ﻟﺠﺎﺟﺖ‬

‫ﻛﺎﺭﻭﺍﮊﻩ ﻫﺎﻱ ﻳﺎﻭﺭ ـ ﺍﻓﻌﺎﻝ ﻣﻌﻴﻦ‬

‫ﺳﺮﻭﺩﻥ ـ ﺧﻮﺍﻧﺪﻥ ﺑﺎ ﺁﻭﺍﺯ‬

‫ﻛﺮﺍﺩ ـ ﻛﻤﻴﺘﻪ ‪ ،‬ﻛﺴﺎﻧﻴﻜﻪ ﻛﻪ ﮔﺰﻳﺮﻫﺎﻳﻲ‬

‫ﺳﺰﻧﺪﻩ ؛ ﺳﺰﺍ ـ ﺭﻭﺍ ‪ ،‬ﺟﺎﻳﺰ‬

‫ﺭﺍ ﺑﻜﺎﺭ ﺑﻨﺪﻧﺪ‬

‫ﺳﺰﻳﺪﻥ ـ ﺟﺎﻳﺰ ﺑﻮﺩﻥ ‪ ،‬ﺭﻭﺍ ﺑﻮﺩﻥ‬

‫ﻛﺸﺘﺎﺭ ـ ﻛﺸﺘﻦ ﺑﺴﻴﺎﺭ‬

‫ﺳﻜﺎﻻﺩ ـ ﻛﻨﻔﺮﺍﻧﺲ ‪ ،‬ﻛﺴﺎﻧﻴﻜﻪ ﺑﺮﺍﻱ‬

‫ﻛﻮﺑﺎﭺ ـ ﺍﻓﺰﺍﺭ ﻛﻮﺑﻴﺪﻥ‬

‫ﺳﻜﺎﻟﺶ ﮔﺮﺩ ﺁﻣﺪﻩ ﺍﻧﺪ‬

‫ﮔﺎﻩ ـ ﺯﻣﺎﻥ‬

‫ﺳﻜﺎﻟﺶ ـ ﻣﺸﺎﻭﺭﻩ‬

‫ﮔﺮﺍﻣﻲ ـ ﺁﻧﻜﻪ ﻳﻜﻲ ﺑﻪ ﺍﻭ ﺍﺭﺝ ﮔﺰﺍﺭﺩ‬

‫ﺳﻨﮕﻴﻦ ـ ﺍﺯ ﺳﻨﮓ ﭘﺪﻳﺪ ﺁﻣﺪﻩ‬

‫ﮔﺮﺍﻥ ـ ﺁﺧﺸﻴﺞ ﺳﺒﻚ‬

‫ﺳﻮﺯﺍﻙ ـ ﺁﻧﭽﻪ ﺳﻮﺯﺍﻧﻨﺪ‬

‫ﮔﺮﺩﺍﻧﻴﺪﻥ ـ ﭼﻴﺰﻱ ﺭﺍ ﺍﺯ ﺣﺎﻟﻲ ﺑﺤﺎﻟﻲ‬

‫ﺳﻬﺎﻧﻨﺪﻩ ـ ﺍﺣﺴﺎﺱ ﺑﺮﺍﻧﮕﻴﺰﺍﻧﻨﺪﻩ‬

‫ﺍﻧﺪﺍﺧﺘﻦ‬

‫ﺳﻬﺶ ـ ﺍﺣﺴﺎﺱ ﺩﺭﻭﻧﻲ‬

‫ﮔﺮﻓﺘﺎﺭ ـ ﮔﺮﻓﺘﻦ ﺑﺴﻴﺎﺭ‬

‫ﺳﻬﻨﺪﻩ ـ ﺍﺣﺴﺎﺳﺶ ﺑﺮﺍﻧﮕﻴﺨﺘﻪ‬

‫ﮔﺮﻓﺘﻦ ـ‬

‫ﺷﺎﻳﺪ ـ ﺷﺎﻳﺴﺘﻪ ﺍﺳﺖ‬

‫ﺁﻭﺭﺩﻥ‬

‫ﺷﺎﻳﺴﺘﻦ ـ ﻛﺴﻲ ﺍﺯ ﺭﻭﻱ ﻓﻬﻢ ﻭ ﺧﺮﺩ ﻭ‬

‫ﮔﺮﻭﻩ ـ ﺍﻧﺪ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻣﺮﺩﻡ ﻛﻪ ﮔﺮﺩ‬

‫ﻧﻴﻜﺨﻮﻳﻲ ﻭ ﻛﺎﺭﺩﺍﻧﻲ ﺩﺭ ﺧﻮﺭﺩ ﺟﺎﻳﮕﺎﻫﻲ‬

‫ﺁﻣﺪﻩ ﺍﻧﺪ ﺑﻲ ﺁﻧﻜﻪ ﻳﻚ ﺧﻮﺍﺳﺖ ﻫﻤﮕﺎﻧﻲ‬

‫ﺑﻮﺩﻥ ‪ ،‬ﻛﺎﺭﻱ ﺩﺭ ﺧﻮﺭﺩ ﻛﺴﻲ ﺑﻮﺩﻥ‬

‫ﺭﺍ ﺩﻧﺒﺎﻝ ﻛﻨﻨﺪ‬

‫ﺷﺎﻳﻨﺪﻩ ؛ ﺷﺎﻳﺎ ـ ﺷﺎﻳﺴﺘﻪ‬

‫ﮔﺰﻳﺮ ـ ﺗﺼﻤﻴﻢ‬

‫ﺷﻜﻨﺎﭺ ـ ﺍﻓﺰﺍﺭ ﺷﻜﺴﺘﻦ‬

‫ﮔﺰﻳﺮﺍﺩ ـ ﻛﻤﻴﺴﻴﻮﻥ ‪ ،‬ﻛﺴﺎﻧﻴﻜﻪ ﺑﺮﺍﻱ‬

‫ﺷﻠﭗ ـ ﺁﺧﺸﻴﺞ ﺗﻠﺦ‬

‫ﮔﻔﺘﮕﻮ ﻭ ﮔﺰﻳﺮﻳﺪﻥ ﮔﺮﺩ ﺁﻣﺪﻩ ﺍﻧﺪ‬

‫ﺷﻮﻧﺪ ـ )ﻫﻤﭽﻮﻥ ﺑﻠﻨﺪ( ﺳﺒﺐ ‪ ،‬ﻋﻠﺖ‬

‫ﮔﺰﻳﺮﻳﺪﻥ ـ ﺗﺼﻤﻴﻢ ﮔﺮﻓﺘﻦ‬

‫ﺷﻴﺮﻳﻦ ـ ﺍﺯ ﺷﻴﺮ ﭘﺪﻳﺪ ﺁﻣﺪﻩ‬

‫ﮔﺴﺘﺮﺍﻙ ـ ﺁﻧﭽﻪ ﮔﺴﺘﺮﻧﺪ ‪ ،‬ﻓﺮﺵ‬

‫ﻓﺮﺍ ﺭﺳﻴﺪﻥ ـ ﺭﺳﻴﺪﻥ ﻭ ﭘﻴﻮﺳﺘﻦ‬

‫ﮔﻔﺘﺎﺭ ـ ﮔﻔﺘﻦ ﺑﺴﻴﺎﺭ‬

‫ﻓﺮﺍﻫﻤﻴﺪﻥ ـ ﺍﺟﺘﻤﺎﻉ ‪ ،‬ﺩﺭ ﻳﻜﺠﺎ ﮔﺮﺩ‬

‫ﮔﻮﻳﺎ ـ ﺩﺭ ﺟﺎﻳﻴﺴﺖ ﻛﻪ ﺑﺒﻮﺩﻥ ﻳﻚ‬

‫ﺁﻣﺪﻥ ﻭ ﻓﺮﺍﻫﻢ ﺑﻮﺩﻥ‬

‫ﻛﺎﺭﻱ ﮔﻤﺎﻥ ﺭﻭﺩ ﻭ ﮔﻮﻳﻨﺪﻩ ﺍﺯ ﺍﻧﺪﻳﺸﻪ‬

‫ﻓﺮﻣﺎﻳﺶ ـ ﺍﻣﺮ‬

‫ﺧﻮﺩ ﺑﺒﻮﺩﻥ ﺁﻥ ﮔﻤﺎﻥ ﺑﺮﺩ‬

‫ﭼﻴﺰﻱ ﺭﺍ ﺑﺎ ﺯﻭﺭ ﺑﭽﻨﮓ‬

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‫ﺯﺑﺎﻥ ﭘﺎﻙ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﮔﻴﺘﻲ ـ ﺯﻣﻴﻦ ﻭ ﺁﻓﺘﺎﺏ ﻭ ﻛﺮﻩ ﻫﺎﻱ‬

‫ﻧﻴﺎﻳﺶ ـ ﺑﺎ ﺧﺪﺍ ﻳﺎ ﺑﺎ ﻛﺲ ﺩﻳﮕﺮﻱ ﺑﺎ‬

‫ﺩﻳﮕﺮ ﺑﻲ ﺯﻧﺪﮔﻲ‬

‫ﺯﺑﺎﻥ ﻓﺮﻭﺗﻨﻲ ﺳﺨﻦ ﮔﻔﺘﻦ‬

‫ﻣﻴﻨﺴﺘﻦ ـ ﺍﻧﺪﻳﺸﻴﺪﻥ ﺩﺭ ﭘﻬﻠﻮﻱ‬

‫ﻧﻴﻮﺷﻴﺪﻥ ـ ﮔﻮﺵ ﺩﺍﺩﻥ‬

‫ﻧﺎﺳﺘﺮﺳﻨﺪﻩ ـ ﻧﺎﻣﺤﺴﻮﺱ‬

‫ﻭﺍﮊﻩ ـ ﻛﻠﻤﻪ ‪ ،‬ﻟﻐﺖ‬

‫ﻧﺎﺷﺎﻳﻨﺪﻩ ـ ﻧﺎﺷﺎﻳﺴﺖ‬

‫ﻫﺮﺍﺱ ـ ﺗﺮﺱ ﺳﺨﺖ‬

‫ﻧﺎﻡ ﻭﺍﮊﻩ ـ ﺍﺳﻢ‬

‫ﻫﺮﭼﻨﺪ ـ ﻫﺮ ﺍﻧﺪﺍﺯﻩ‬

‫ﻧﺒﺮﺩ ـ ﺩﺷﻤﻨﻲ ﺩﻭ ﺩﺳﺘﻪ ﻳﺎ ﺩﻭ ﺗﻦ ﺑﺎ ﻫﻢ ﻭ‬

‫ﻫﺮﭼﻪ ـ ﻫﺮ ﭼﻴﺰ‬

‫ﺯﻳﺎﻥ ﺑﻬﻢ ﺭﺳﺎﻧﺪﻥ‬

‫ﻫﺮﮔﺎﻩ ـ ﺩﺭ ﺟﺎﻳﻲ ﺁﻭﺭﺩﻩ ﺷﻮﺩ ﻛﻪ ﺑﻮﺩﻥ‬

‫ﻧﺰﺩ ـ ﻧﺰﺩﻳﻚ ﻛﺴﻲ‬

‫ﭼﻴﺰﻱ ﺩﺭ ﺁﻳﻨﺪﻩ ﺩﺍﻧﺴﺘﻪ ﻭﻟﻲ ﻫﻨﮕﺎﻣﺶ‬

‫ﻧﮕﺎﺭ ـ ﻧﻘﺶ‬

‫ﺩﺍﻧﺴﺘﻪ ﻧﻴﺴﺖ‬

‫ﻧﮕﺎﺷﺘﻦ ـ ﻧﻘﺶ ﻛﺮﺩﻥ‬

‫ﻫﻠﻴﺪﻥ ؛ ﻫﺸﺘﻦ ـ ﺭﻫﺎ ﻛﺮﺩﻥ‬

‫ﻧﻤﻮﺩﻥ ـ ﻧﺸﺎﻥ ﺩﺍﺩﻥ‬

‫ﻫﻤﺎﻧﺎ ـ ﺩﺭ ﺟﺎﻳﻴﺴﺖ ﻛﻪ ﺧﻮﺩ ﺭﻓﺘﺎﺭ ﻳﺎ‬

‫ﻧﻨﮕﻴﻦ ـ ﺍﺯ ﻧﻨﮓ ﭘﺪﻳﺪ ﺁﻣﺪﻩ‬

‫ﮔﻔﺘﺎﺭ ﻛﺴﻲ ﻳﺎ ﺧﻮﺩ ﺭﺧﺪﺍﺩﻩ ﺑﻮﺩﻥ ﻛﺎﺭﻱ‬

‫ﻧﻮﻳﺪ ـ ﻭﻋﺪﻩ‬

‫ﻳﺎ ﭼﻴﺰﻱ ﺭﺍ ﺑﺮﺳﺎﻧﺪ‬

‫ﻧﻮﻳﺴﺎﭺ ـ ﺍﻓﺰﺍﺭ ﻧﻮﺷﺘﻦ‬

‫ﻫﻤﺒﺎﺯ ـ ﺷﺮﻳﻚ‬

‫ﻧﻮﻳﺴﺎﺩ ـ ﻛﺴﺎﻧﻴﻜﻪ ﺑﺎﻫﻢ ﺷﺪﻩ ﺍﻧﺪ ﺗﺎ‬

‫ﻫﻮﺩﻩ ـ ﻧﺘﻴﺠﻪ‬

‫ﺭﻭﺯﻧﺎﻣﻪ ﺍﻱ ﻳﺎ ﻛﺘﺎﺑﻲ ﻧﻮﻳﺴﻨﺪ‬

‫ﻳﺎﺭﺳﺘﻦ ـ ﺩﻟﻴﺮﻱ ﻛﺎﺭﻱ ﺭﺍ ﺩﺍﺷﺘﻦ‬

‫ﻧﻮﻳﺴﺎﻙ ـ ﺁﻧﭽﻪ ﻧﻮﻳﺴﻨﺪ‬

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