Kasravi-^zari

‫ﺁﺫﺭﻱ ﻳﺎ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﭼﺎﭖ ﻧﺨﺴﺖ‬

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‫ﭼﺎﭖ ﺩﻭﻡ‬

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‫ﭼﺎﭖ ﺳﻮﻡ‬

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‫ﺁﺫﺭﻱ ﻳﺎ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺩﺭﺑﺎﺭﻩ ﺍﻳﻦ ﺩﻓﺘﺮ‬ ‫ﺍﻳﻦ ﻛﺘﺎﺏ ﻛﻪ ﺑﺪﺳﺖ ﺷﻤﺎ ﻣﻴﺮﺳﺪ ﺍﮔﺮ ﻧﻴﻚ ﺑﻴﻨﺪﻳﺸﻴﺪ ﺑﺎﻧﺪﺍﺯﻩ ﻳﻚ »ﺁﺫﺭﺑﺎﻳﺠﺎﻥ« ﺑﻬﺎ ﺩﺍﺭﺩ‪.‬‬ ‫ﺍﻳﻦ ﻛﺘﺎﺏ ﺑﻪ ﺑﻴﮕﺎﻧﻪ ﭘﺮﺳﺘﺎﻧﻲ ﻛﻪ ﻣﻴﺨﻮﺍﻫﻨﺪ ﺑﺮﺍﻱ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻭ ﺁﺫﺭﺑﺎﻳﺠﺎﻧﻲ »ﻣﻠﻴﺖ« ﺟﺪﺍ‪» ،‬ﺯﺑﺎﻥ« ﺟﺪﺍ‪،‬‬ ‫»ﺗﺎﺭﻳﺦ« ﺟﺪﺍ ﺑﺴﺎﺯﻧﺪ ﺑﺎ ﺩﻟﻴﻠﻬﺎﻱ ﺩﺍﻧﺸﻤﻨﺪﺍﻧﻪ ﻭ ﮔﻮﺍﻫﻬﺎﻱ ﺍﺳﺘﻮﺍﺭ ﭘﺎﺳﺦ ﺩﻧﺪﺍﻥ ﺷﻜﻦ ﺩﺍﺩﻩ ﻭ ﻣﺸﺖ ﺳﺨﺘﻲ ﺑﺮ‬ ‫ﺩﻫﺎﻥ ﺩﺭﻭﻏﮕﻮﻱ ﺁﻧﺎﻥ ﻣﻴﺰﻧﺪ‪.‬‬ ‫ﺍﻳﻦ ﻛﺘﺎﺏ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ ﻛﻪ »ﻣﻠﻴﺖ« ﺁﺫﺭﺑﺎﻳﺠﺎﻧﻲ‪» ،‬ﺍﻳﺮﺍﻧﻲ«‪ ،‬ﺯﺑﺎﻧﺶ »ﻓﺎﺭﺳﻲ« )ﺁﺫﺭﻱ( ﻭ »ﺗﺎﺭﻳﺨﺶ«‬ ‫ﻫﻤﻮﺍﺭﻩ ﺑﺎ ﺩﻳﮕﺮ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺑﻬﻤﺒﺴﺘﻪ ﺑﻮﺩﻩ ﻭ ﻣﻴﺒﺎﺷﺪ‪.‬‬ ‫ﺍﻳﻦ ﻛﺘﺎﺏ ﻫﻤﭽﻮﻥ ﺍﺳﺘﺨﻮﺍﻥ ﺩﺭﺷﺘﻲ ﺩﺭ ﮔﻠﻮﻱ ﻛﺴﺎﻧﻴﻜﻪ ﻣﻴﺨﻮﺍﻫﻨﺪ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺭﺍ ﺑﻴﺴﺮ ﻭ ﺻﺪﺍ ﺑﺒﻠﻌﻨﺪ‬ ‫ﮔﻴﺮ ﻛﺮﺩﻩ ﺁﻧﺎﻥ ﺭﺍ ﺧﻔﻪ ﻣﻴﻜﻨﺪ‪.‬‬ ‫ﺍﻳﻦ ﻛﺘﺎﺏ ﺩﺳﺘﻪ ﻫﺎﻱ ﺧﻴﺎﻧﺖ ﭘﻴﺸﻪ ﺭﺍ ﺳﺨﺖ ﺍﺯ ﺟﺎ ﺑﺪﺭ ﺑﺮﺩﻩ ﻭ ﺁﻧﺎﻥ ﺭﺍ ﺑﺮ ﺍﻳﻦ ﺩﺍﺷﺘﻪ ﺍﺳﺖ ﻛﻪ ﺩﺭ‬ ‫ﭘﻴﺮﺍﻣﻮﻥ ﻧﻮﻳﺴﻨﺪﻩ ﺍﺵ ﺑﺴﺨﻨﺎﻥ ﺑﻴﺠﺎﻳﻲ ﺑﺮﺧﻴﺰﻧﺪ ﻭ ﺩﺳﺖ ﺑﻬﻮﭼﻴﮕﺮﻱ ﺯﻧﻨﺪ‪.‬‬ ‫ﻟﻴﻜﻦ ﺷﻤﺎ ﺧﻮﺍﻧﻨﺪﮔﺎﻥ ﮔﺮﺍﻣﻲ ﻛﻪ ﻣﻴﻬﻦ ﺧﻮﺩ ﺭﺍ ﺩﻭﺳﺖ ﺩﺍﺭﻳﺪ‪ ،‬ﺍﻳﻦ ﻛﺘﺎﺏ ﺭﺍ ﻛﻪ ﺩﺭ ﺯﻣﻴﻨﻪ ﺧﻮﺩ ﺑﻴﻤﺎﻧﻨﺪ‬ ‫ﺍﺳﺖ‪ ،‬ﺑﺎ ﻫﻮﺷﻴﺎﺭﻱ ﺑﺨﻮﺍﻧﻴﺪ ﻭ ﺳﭙﺲ ﺩﺭﺑﺎﺭﻩ ﻧﻮﻳﺴﻨﺪﻩ ﺍﺵ ﺑﺪﺍﻭﺭﻱ ﭘﺮﺩﺍﺯﻳﺪ‪.‬‬ ‫ﺑﺎﻫﻤﺎﺩ ﺁﺯﺍﺩﮔﺎﻥ‬

‫ﺩﻳﺒﺎﭼﻪ‬ ‫ﺑﻴﺴﺖ ﻭ ﺍﻧﺪ ﺳﺎﻝ ﭘﻴﺶ ﻳﻜﺮﺷﺘﻪ ﮔﻔﺘﺎﺭﻫﺎ ﺩﺭ ﺭﻭﺯﻧﺎﻣﻪ ﻫﺎﻱ ﺗﻬﺮﺍﻥ ﻭ ﻗﻔﻘﺎﺯ ﻭ ﺍﺳﺘﺎﻧﺒﻮﻝ ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﻣﺮﺩﻡ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻭ‬ ‫ﺯﺑﺎﻥ ﺁﻧﺠﺎ ﻧﮕﺎﺭﺵ ﻣﻴﻴﺎﻓﺖ‪ .‬ﺩﺭ ﻋﺜﻤﺎﻧﻲ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﺩﺳﺘﻪ ﺍﺗﺤﺎﺩ ﻭ ﺗﺮﻗﻲ ﺑﺮﻭﻱ ﻛﺎﺭ ﺁﻣﺪﻩ ﻭ ﺁﻧﺎﻥ ﺑﺎﻳﻦ ﻣﻴﻜﻮﺷﻴﺪﻧﺪ ﻛﻪ ﻫﻤﻪ‬ ‫ﺗﺮﻛﺎﻥ ﺭﺍ ﺩﺭ ﻫﺮ ﻛﺠﺎ ﻛﻪ ﻫﺴﺘﻨﺪ ﺑﺎ ﺧﻮﺩ ﻫﻤﺪﺳﺖ ﮔﺮﺩﺍﻧﻨﺪ ﻭ ﻳﻚ ﺗﻮﺩﻩ ﺗﺮﻙ ﺑﺴﻴﺎﺭ ﺑﺰﺭﮔﻲ ﭘﺪﻳﺪ ﺁﻭﺭﻧﺪ ﻭ ﺩﺭ ﻗﻔﻘﺎﺯ ﻧﻴﺰ‬ ‫ﭘﻴﺮﻭﻱ ﺍﺯ ﺍﻧﺪﻳﺸﻪ ﺍﻳﺸﺎﻥ ﻣﻴﻨﻤﻮﺩﻧﺪ‪ .‬ﻭ ﭼﻮﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺩﺭ ﺟﻨﺒﺶ ﻣﺸﺮﻭﻃﻪ ﺧﻮﺍﻫﻲ ﺷﺎﻳﺴﺘﮕﻲ ﺑﺴﻴﺎﺭ ﺍﺯ ﺧﻮﺩ ﻧﻤﻮﺩﻩ ﻭ ﺩﺭ ﻫﻤﻪ‬ ‫ﺟﺎ ﺑﻨﺎﻡ ﺷﺪﻩ ﺑﻮﺩ‪ ،‬ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﻗﻔﻘﺎﺯ ﻭ ﺍﺳﺘﺎﻧﺒﻮﻝ ﺁﻥ ﺭﺍ ﺍﺯ ﺩﻳﺪﻩ ﺩﻭﺭ ﻧﺪﺍﺷﺘﻪ ﻭ ﺍﺯ ﺍﻳﻨﻜﻪ ﺯﺑﺎﻥ ﺗﺮﻛﻲ ﺩﺭ ﺁﻧﺠﺎ ﺭﻭﺍﻧﺴﺖ ﺩﺳﺘﺎﻭﻳﺰ‬ ‫ﻳﺎﻓﺘﻪ ﮔﻔﺘﺎﻫﺎﻱ ﭘﻴﺎﭘﻲ ﺩﺭﺑﺎﺭﻩ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻭ ﺧﻮﺍﺳﺖ ﺧﻮﺩ ﻣﻴﻨﻮﺷﺘﻨﺪ‪.‬‬ ‫ﺍﻳﻦ ﮔﻔﺘﺎﺭﻫﺎ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻛﺎﺭﮔﺮ ﻧﻤﻴﺎﻓﺘﺎﺩ‪ .‬ﺯﻳﺮﺍ ﺁﺫﺭﺑﺎﻳﺠﺎﻧﻴﺎﻥ ﺧﻮﺍﺳﺖ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﺁﻧﻬﺎ ﺭﺍ ﻧﻴﻚ ﻣﻴﺪﺍﻧﺴﺘﻨﺪ ﻭ ﺑﺎ‬ ‫ﺟﺎﻧﻔﺸﺎﻧﻴﻬﺎﻳﻲ ﻛﻪ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺩﺭ ﺭﺍﻩ ﭘﻴﺸﺮﻓﺖ ﻣﺸﺮﻭﻃﻪ ﺍﺯ ﺧﻮﺩ ﻧﻤﻮﺩﻩ ﻭ ﺟﺎﻳﮕﺎﻫﻲ ﻛﻪ ﺑﺮﺍﻱ ﺧﻮﺩ ﻣﻴﺎﻥ ﺗﻮﺩﻩ ﺍﻳﺮﺍﻥ ﺑﺎﺯ‬ ‫ﻛﺮﺩﻩ ﺑﻮﺩ‪ ،‬ﻫﻴﭻ ﻧﺸﺎﻳﺴﺘﻲ ﻛﻪ ﭘﻴﺮﻭﻱ ﺍﺯ ﺍﻧﺪﻳﺸﻪ ﺩﻳﮕﺮﺍﻥ ﻧﻤﺎﻳﺪ‪ .‬ﺍﻳﻨﺴﺖ ﻣﺮﺩﻡ ﺩﺭ ﺁﻧﺠﺎ ﻛﻤﺘﺮ ﺍﺭﺟﻲ ﺑﺂﻥ ﻧﮕﺎﺭﺷﻬﺎ ﻣﻴﻨﻬﺎﺩﻧﺪ‪.‬‬ ‫ﻟﻴﻜﻦ ﺩﺭ ﺗﻬﺮﺍﻥ ﺭﻭﺯﻧﺎﻣﻪ ﻫﺎ ﺑﺠﻮﺵ ﺁﻣﺪﻩ ﺑﭙﺎﺳﺦ ﻣﻴﻜﻮﺷﻴﺪﻧﺪ ﻭ ﭼﻴﺰﻫﺎﻳﻲ ﻣﻴﻨﻮﺷﺘﻨﺪ ﻛﻪ ﺍﮔﺮ ﻧﻨﻮﺷﺘﻨﺪﻱ ﺑﻬﺘﺮ ﺑﻮﺩﻱ‪ .‬ﺯﻳﺮﺍ‬ ‫ﺍﻳﻨﺎﻥ ﻧﻪ ﺍﺯ ﺧﻮﺍﺳﺖ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﺗﺮﻛﻲ ﺁﮔﺎﻩ ﻣﻴﺒﻮﺩﻧﺪ ﻛﻪ ﺍﺯ ﺭﺍﻫﺶ ﺑﺠﻠﻮﮔﻴﺮﻱ ﺍﺯ ﺁﻥ ﻛﻮﺷﻨﺪ‪ ،‬ﻭ ﻧﻪ ﭼﮕﻮﻧﮕﻲ ﺩﺍﺳﺘﺎﻥ ﻣﺮﺩﻡ ﻭ‬ ‫ﺯﺑﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺭﺍ ﺍﺯ ﺭﻭﻱ ﺩﺍﻧﺶ ﻭ ﺗﺎﺭﻳﺦ ﻣﻴﺪﺍﻧﺴﺘﻨﺪ ﻛﻪ ﭘﺎﺳﺨﻬﺎﻱ ﺩﺭﺳﺘﻲ ﺑﺎﻳﺸﺎﻥ ﺩﻫﻨﺪ‪ .‬ﺍﮔﺮ ﺁﻧﺎﻥ ﺳﺨﻨﺎﻥ ﺑﻴﭙﺎ ﻣﻴﻨﻮﺷﺘﻨﺪ‬ ‫ﺍﻳﻨﺎﻥ ﺑﺎ ﺳﺨﻨﺎﻥ ﺑﻴﭙﺎﻱ ﺩﻳﮕﺮﻱ ﭘﺎﺳﺦ ﻣﻴﺪﺍﺩﻧﺪ‪ ،‬ﻭ ﺍﻳﻦ ﭘﻴﻜﺎﺭ ﻭ ﻛﺸﺎﻛﺶ ﻫﺮ ﭼﻨﺪ ﺳﺎﻝ ﻳﻜﺒﺎﺭ ﺗﺎﺯﻩ ﻣﻴﮕﺮﺩﻳﺪ ﻭ ﻫﻴﺎﻫﻮ ﺍﺯ ﺳﺮ‬ ‫ﮔﺮﻓﺘﻪ ﻣﻴﺸﺪ‪.‬‬ ‫ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻫﻤﻴﺸﻪ ﺑﺨﺸﻲ ﺍﺯ ﺍﻳﺮﺍﻥ ﻣﻴﺒﻮﺩﻩ ﻭﻛﻤﺘﺮ ﺯﻣﺎﻧﻲ ﺍﺯ ﺁﻥ ﺟﺪﺍ ﮔﺮﺩﻳﺪﻩ‪ .‬ﺑﺎ ﺍﻳﻨﻬﻤﻪ ﺯﺑﺎﻧﺶ ﺗﺮﻛﻲ ﻣﻴﺒﺎﺷﺪ‪ ،‬ﻭ ﺍﻳﻦ‬ ‫ﺧﻮﺩ ﭼﻴﺴﺘﺎﻧﻲ ﺷﺪﻩ ﻭ ﺑﺪﺳﺖ ﺭﻭﺯﻧﺎﻣﻪ ﻧﻮﻳﺴﺎﻥ ﻋﺜﻤﺎﻧﻲ ﻭ ﺍﻳﺮﺍﻥ ﺍﻓﺘﺎﺩﻩ ﺑﻮﺩ‪ .‬ﺍﻳﻦ ﺷﮕﻔﺖ ﻛﻪ ﭼﻴﺰﻱ ﺭﺍ ﻛﻪ ﻣﻴﺒﺎﻳﺴﺖ ﺑﺠﺴﺘﺠﻮ ﺍﺯ‬ ‫ﺭﺍﻩ ﺗﺎﺭﻳﺦ ﺑﺪﺳﺖ ﺁﻭﺭﻧﺪ ﻫﺮﻛﺴﻲ ﺑﺎ ﮔﻤﺎﻥ ﻭ ﭘﻨﺪﺍﺭ ﺳﺨﻦ ﺩﻳﮕﺮﻱ ﺑﻴﺮﻭﻥ ﻣﻴﺪﺍﺩ‪ .‬ﭼﻨﺎﻧﻜﻪ ﻳﻜﻲ ﺍﺯ ﺭﻭﺯﻧﺎﻣﻪ ﻫﺎﻱ ﺗﻬﺮﺍﻥ‬ ‫ﻣﻴﻨﻮﺷﺖ‪» :‬ﻣﻐﻮﻻﻥ ﭼﻮﻥ ﺑﺎﻳﺮﺍﻥ ﺁﻣﺪﻧﺪ ﺑﺎ ﺯﻭﺭ ﻭ ﻓﺸﺎﺭ ﺗﺮﻛﻲ ﺭﺍ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺭﻭﺍﺝ ﺩﺍﺩﻧﺪ«‪ .‬ﺍﻳﻨﺴﺖ ﻧﻤﻮﻧﻪ ﺍﻱ ﺍﺯ ﭘﺎﺳﺨﻬﺎﻳﻲ‬ ‫ﻛﻪ ﺑﻨﻮﻳﺴﻨﺪﮔﺎﻥ ﺗﺮﻙ ﺩﺍﺩﻩ ﻣﻴﺸﺪ ﻭ ﺷﻤﺎ ﭼﻮﻥ ﺑﺴﻨﺠﻴﺪ ﭼﻨﺪﻳﻦ ﻧﺎﺩﺭﺳﺘﻲ ﺩﺭ ﺁﻥ ﭘﺪﻳﺪﺍﺭ ﺍﺳﺖ‪ .‬ﺯﻳﺮﺍ ﭼﻨﻴﻦ ﭼﻴﺰﻱ ﺩﺭ ﻫﻴﭻ‬ ‫ﺗﺎﺭﻳﺨﻲ ﻧﻮﺷﺘﻪ ﻧﺸﺪﻩ ﻭ ﻣﻐﻮﻻﻥ ﺑﺎ ﺻﺪ ﺧﻮﻧﺨﻮﺍﺭﻱ ﻭ ﺑﻴﺪﺍﺩﮔﺮﻱ ﺍﺯ ﺍﻳﻦ ﺑﻴﺪﺍﺩ ﺑﺪﻭﺭ ﺑﻮﺩﻩ ﺍﻧﺪ ﻛﻪ ﺯﺑﺎﻥ ﻣﺮﺩﻡ ﺭﺍ ﺩﻳﮕﺮ ﺳﺎﺯﻧﺪ‪ .‬ﻭ‬ ‫ﺁﻧﮕﺎﻩ ﺯﺑﺎﻥ ﻣﻐﻮﻻﻥ ﺗﺮﻛﻲ ﻧﺒﻮﺩﻩ ﺗﺎ ﺁﻧﺮﺍ ﺑﺎ ﺯﻭﺭ ﺭﻭﺍﻥ ﮔﺮﺩﺍﻧﻨﺪ‪ .‬ﺯﺑﺎﻥ ﻣﻐﻮﻟﻲ ﺟﺰ ﺍﺯ ﺗﺮﻛﻴﺴﺖ ﻭ ﺩﻭﺭﻱ ﺩﺭ ﻣﻴﺎﻧﻪ ﺑﺴﻴﺎﺭ ﺍﺳﺖ‪.‬‬ ‫ﮔﺬﺷﺘﻪ ﺍﺯ ﺍﻳﻨﻬﺎ ﻣﻐﻮﻻﻥ ﻛﻪ ﺑﻬﻤﻪ ﺍﻳﺮﺍﻥ ﭼﻴﺮﻩ ﺑﻮﺩﻧﺪ ﭘﺲ ﭼﻪ ﺷﺪ ﻛﻪ ﺗﺮﻛﻲ ﺭﺍ ﺗﻨﻬﺎ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺭﻭﺍﺝ ﺩﺍﺩﻧﺪ؟!‪ ..‬ﭘﺲ ﺍﺯ ﻫﻤﻪ‬ ‫ﺍﻳﻨﻬﺎ ﺧﻮﺍﻫﻴﻢ ﺩﻳﺪ ﻛﻪ ﺩﺭ ﺯﻣﺎﻥ ﻣﻐﻮﻻﻥ ﻫﻨﻮﺯ ﺩﺭ ﺑﻴﺸﺘﺮﻱ ﺍﺯ ﺷﻬﺮﻫﺎﻱ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺑﻮﻳﮋﻩ ﺩﺭ ﺗﺒﺮﻳﺰ ﺑﺰﺑﺎﻥ ﺩﻳﺮﻳﻦ ﺁﻧﺠﺎ ﺳﺨﻦ‬ ‫ﮔﻔﺘﻪ ﻣﻴﺸﺪﻩ ﻭ ﺍﻳﻦ ﭘﺲ ﺍﺯ ﺯﻣﺎﻥ ﺍﻳﺸﺎﻧﺴﺖ ﻛﻪ ﺗﺮﻛﻲ ﺩﺭ ﺁﻧﺠﺎ ﺭﻭﺍﺝ ﮔﺮﻓﺘﻪ‪.‬‬ ‫ﺩﺭ ﻫﺠﺪﻩ ﺳﺎﻝ ﭘﻴﺶ ﻛﻪ ﻣﻦ ﺑﺘﻬﺮﺍﻥ ﺁﻣﺪﻡ ﺍﻳﻦ ﮔﻔﺘﮕﻮﻫﺎ ﺑﺎﺯﺍﺭ ﮔﺮﻣﻲ ﻣﻴﺪﺍﺷﺖ ﻭ ﭼﻮﻥ ﺳﺨﻦ ﺍﺯ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻭ ﻣﺮﺩﻡ‬ ‫ﺁﻧﺠﺎ ﻣﻴﺮﻓﺖ ﻭ ﻣﻦ ﺑﺮﺧﺎﺳﺘﻪ ﺍﺯ ﺁﺫﺭﺑﺎﻳﺠﺎﻧﻢ ﺑﺮ ﺁﻥ ﺷﺪﻡ ﭼﮕﻮﻧﮕﻲ ﺭﺍ ﺍﺯ ﺭﺍﻫﺶ ﺟﺴﺘﺠﻮ ﻛﻨﻢ ﻭ ﺑﻨﺘﻴﺠﻪ ﺭﻭﺷﻨﻲ ﺭﺳﺎﻧﻢ‪ .‬ﻭﻟﻲ‬ ‫ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﺩﺳﺘﺮﺱ ﺑﻜﺘﺎﺑﻬﺎﻳﻲ ﻧﺪﺍﺷﺘﻢ ﻭ ﺳﭙﺲ ﻧﻴﺰ ﺗﺎ ﭼﻨﺪ ﺳﺎﻝ ﺩﺭ ﻣﺎﺯﻧﺪﺭﺍﻥ ﻭ ﺯﻧﺠﺎﻥ ﻭ ﺧﻮﺯﺳﺘﺎﻥ ﻣﻴﮕﺮﺩﻳﺪﻡ ﺗﺎ ﺩﺭ ﺳﺎﻝ‬ ‫‪ ١٣٠٤‬ﺑﺘﻬﺮﺍﻥ ﺑﺎﺯﮔﺸﺘﻢ ﻭ ﭼﻮﻥ ﻓﺮﺻﺖ ﻭ ﻛﺘﺎﺏ ﻫﺮ ﺩﻭ ﺭﺍ ﺩﺍﺷﺘﻢ ﺑﺠﺴﺘﺠﻮ ﭘﺮﺩﺍﺧﺘﻢ ﻭ ﺧﺮﺳﻨﺪﻡ ﻛﻪ ﺑﺂﺳﺎﻧﻲ ﺗﻮﺍﻧﺴﺘﻢ ﺁﺫﺭﻱ ﻳﺎ‬ ‫ﺯﺑﺎﻥ ﺩﻳﺮﻳﻦ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺭﺍ ﭘﻴﺪﺍ ﻛﻨﻢ ﻭ ﻧﻤﻮﻧﻪ ﻫﺎﻳﻲ ﺍﺯ ﺁﻥ ﺑﺪﺳﺖ ﺁﻭﺭﻡ ﻭ ﻧﻴﺰ ﭼﮕﻮﻧﮕﻲ ﺭﻭﺍﺝ ﺗﺮﻛﻲ ﺭﺍ ﺩﺭ ﺁﻥ ﺳﺮﺯﻣﻴﻦ ﺍﺯ ﺭﺍﻩ‬

‫ﺁﺫﺭﻱ ﻳﺎ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺗﺎﺭﻳﺦ ﺑﺸﻨﺎﺳﻢ‪ .‬ﺍﻳﻨﺴﺖ ﺩﻓﺘﺮﻱ ﺑﻨﺎﻡ »ﺁﺫﺭﻱ ﻳﺎ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ« ﭘﺪﻳﺪ ﺁﻭﺭﺩﻡ ﻛﻪ ﺩﺭ ﻫﻤﺎﻥ ﺯﻣﺎﻥ ﺑﭽﺎﭖ ﺭﺳﺎﻧﻴﺪﻡ ﻭ‬ ‫ﭘﺮﺍﻛﻨﺪﻩ ﮔﺮﺩﺍﻧﻴﺪﻡ ﻛﻪ ﺍﮔﺮ ﭼﻪ ﻧﺎﺩﺍﻧﺎﻧﻲ ﺑﺰﺑﺎﻧﺪﺭﺍﺯﻳﻬﺎ ﺑﺮﺧﺎﺳﺘﻨﺪ ﻟﻴﻜﻦ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺍﺯ ﺍﺭﺟﺸﻨﺎﺳﻲ ﺑﺎﺯ ﻧﺎﻳﺴﺘﺎﺩﻧﺪ‪.‬‬ ‫ﻧﺨﺴﺖ ﺩﻭﺳﺖ ﺩﺍﻧﺸﻤﻨﺪ ﻣﺎ ﺁﻗﺎﻱ ﻣﺤﻤﺪ ﺍﺣﻤﺪ ﮔﻔﺘﺎﺭﻱ ﺑﻪ ﺍﻧﮕﻠﻴﺴﻲ ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺁﻥ ﺩﺭ ﺭﻭﺯﻧﺎﻣﻪ‬ ‫‪ The Times of Mesopotamia‬ﻧﻮﺷﺘﻨﺪ ﻭ ﺳﭙﺲ ﻫﻤﻮ ﺩﻓﺘﺮ ﺭﺍ ﺑﺎﻧﺠﻤﻦ ﺁﺳﻴﺎﻳﻲ ﻟﻨﺪﻥ ‪The Royal Asiatic‬‬ ‫‪ Society‬ﻛﻪ ﺧﻮﺩ ﺍﺯ ﺍﻧﺪﺍﻣﻬﺎﻱ ﺁﻥ ﺑﻮﺩﻧﺪ ﭘﻴﺸﻨﻬﺎﺩ ﻛﺮﺩﻧﺪ ﻭ ﺍﻧﺠﻤﻦ ﺍﺭﺟﺸﻨﺎﺳﻲ ﻧﻤﻮﺩﻩ ﻭ ﺷﺮﻗﺸﻨﺎﺱ ﺩﺍﻧﺸﻤﻨﺪ ﺑﻨﺎﻡ ﺳﺮﺩﻧﻴﺲ‬ ‫ﺭﺍﺱ ﺁﻧﺮﺍ ﺑﺎ ﺍﻧﺪﻙ ﻛﻮﺗﺎﻫﻲ ﺑﻪ ﺍﻧﮕﻠﻴﺴﻲ ﺗﺮﺟﻤﻪ ﻭ ﺩﺭ ﻣﻬﻨﺎﻣﻪ ﺍﻧﺠﻤﻦ ﺑﭽﺎﭖ ﺭﺳﺎﻧﻴﺪﻧﺪ‪ .‬ﺳﭙﺲ ﻧﻴﺰ ﺍﻳﺮﺍﻧﺸﻨﺎﺱ ﺩﺍﻧﺸﻤﻨﺪ ﺭﻭﺳﻲ‬ ‫ﻣﻴﻠﺮ ﺁﻧﺮﺍ ﺑﺮﻭﺳﻲ ﺁﻭﺭﺩﻩ ﻭ ﭼﺎﭖ ﻛﺮﺩﻧﺪ‪.‬‬ ‫ﺑﺪﻳﻨﺴﺎﻥ ﺩﻓﺘﺮﭼﻪ ﺩﺭ ﺯﻣﺎﻥ ﺍﻧﺪﻛﻲ ﺩﺭ ﻣﻴﺎﻥ ﺷﺮﻗﺸﻨﺎﺳﺎﻥ ﺍﺭﻭﭘﺎ ﺷﻨﺎﺧﺘﻪ ﮔﺮﺩﻳﺪ ﻭ ﭘﻨﺪﺍﺭﻫﺎﻱ ﻧﺎﺑﺠﺎﻳﻲ ﻛﻪ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺍﻳﺸﺎﻥ‬ ‫ﺩﺭﺑﺎﺭﻩ ﺯﺑﺎﻥ ﻭ ﻣﺮﺩﻡ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺩﺍﺷﺘﻨﺪ ﺍﺯ ﻣﻴﺎﻥ ﺭﻓﺖ ﻭ ﻧﺎﻡ ﺁﺫﺭﻱ ﺑﻤﻌﻨﻲ ﺩﺭﺳﺖ ﺧﻮﺩ‪ ١‬ﺩﺭ ﻧﮕﺎﺭﺷﻬﺎ ﺑﻜﺎﺭ ﺭﻓﺖ ﻭ ﺍﺯ ﻫﻤﺎﻥ‬ ‫ﻫﻨﮕﺎﻡ ﭘﻴﻮﺳﺘﮕﻲ ﻣﻴﺎﻧﻪ ﻣﻦ ﺑﺎ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺍﺭﻭﭘﺎ ﭘﻴﺪﺍ ﮔﺮﺩﻳﺪ ﻭ ﺑﺎ ﭘﻴﺸﻨﻬﺎﺩ ﺁﻗﺎﻱ ﻣﺤﻤﺪ ﺍﺣﻤﺪ ﺑﭽﻨﺪﻳﻦ ﺍﻧﺠﻤﻦ ﺑﺰﺭﮔﻲ ﺩﺭ ﺍﺭﻭﭘﺎ ﻭ‬ ‫ﺁﻣﺮﻳﻜﺎ ﺭﺍﻩ ﻳﺎﻓﺘﻢ‪.٢‬‬ ‫ﻟﻴﻜﻦ ﻫﻨﮕﺎﻣﻴﻜﻪ ﻣﻦ ﺁﻥ ﺩﻓﺘﺮ ﺭﺍ ﻧﻮﺷﺘﻢ ﺩﺍﻧﺸﻲ ﺩﺭﺑﺎﺭﻩ »ﺯﺑﺎﻧﺸﻨﺎﺳﻲ« ﻧﺪﺍﺷﺘﻢ ﻭ ﺍﻳﻨﺴﺖ ﺯﻣﻴﻨﻪ ﺭﺍ ﺗﻨﻬﺎ ﺍﺯ ﺭﺍﻩ ﺗﺎﺭﻳﺦ ﺩﻧﺒﺎﻝ‬ ‫ﻛﺮﺩﻡ ﻭ ﺩﺭﺑﺎﺭﻩ ﺯﺑﺎﻥ ﺁﺫﺭﻱ ﻭ ﭘﻴﻮﺳﺘﮕﻲ ﺁﻥ ﺑﺎ ﺯﺑﺎﻧﻬﺎﻱ ﺩﻳﮕﺮ ﺍﻳﺮﺍﻥ ﭼﻴﺰﻱ ﻧﻨﻮﺷﺘﻢ ﻭ ﺑﺎﻳﻦ ﻧﺎﺁﮔﺎﻫﻲ ﺧﻮﻳﺶ ﺩﺭ ﺁﻥ ﺩﻓﺘﺮ‬ ‫ﺧﺴﺘﻮﺍﻥ ﺷﺪﻡ ﻭﻟﻲ ﭘﺲ ﺍﺯ ﭘﺮﺍﻛﻨﺪﻥ ﺁﻥ‪ ،‬ﺩﻭ ﺳﻪ ﺳﺎﻝ ﺑﻪ »ﺯﺑﺎﻧﺸﻨﺎﺳﻲ« ﭘﺮﺩﺍﺧﺘﻢ‪ ،‬ﺑﺪﻳﻨﺴﺎﻥ ﻛﻪ ﺯﺑﺎﻥ ﭘﻬﻠﻮﻱ ﺭﺍ ﻧﻴﻚ ﺁﻣﻮﺧﺘﻢ ﻭ‬ ‫ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺍﺭﻣﻨﻲ ﺭﺍ )ﮔﺮﺍﭘﺎﺭ( ﻳﺎﺩ ﮔﺮﻓﺘﻢ ﻭ ﺑﺰﺑﺎﻥ ﻛﻬﻦ ﻫﺨﺎﻣﻨﺸﻲ ﻧﺰﺩﻳﻚ ﺭﻓﺘﻢ‪ .‬ﻧﻴﺰ ﺍﺯ ﺭﺍﻫﻬﺎﻱ ﺩﻳﮕﺮﻱ ﺑﻪ »ﺯﺑﺎﻧﺸﻨﺎﺳﻲ« ﻛﻪ‬ ‫ﺧﻮﺩ ﻳﻜﻲ ﺍﺯ ﺩﺍﻧﺸﻬﺎﻱ ﭘﺮ ﺭﻧﺞ ﺍﺳﺖ ﭘﺮﺩﺍﺧﺘﻪ ﻭ ﺩﺭ ﺁﻥ ﺑﺎﺭﻩ ﻧﻴﺰ ﺑﻨﺘﻴﺠﻪ ﻫﺎﻱ ﺳﻮﺩﻣﻨﺪﻱ ﺭﺳﻴﺪﻡ‪ .‬ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﻣﻴﺎﻥ‬ ‫ﺯﻣﻴﻨﻪ ﺁﺫﺭﻱ ﻫﻢ ﺭﻭﺷﻦ ﮔﺮﺩﻳﺪ ﻭ ﻣﻦ ﭘﻲ ﺑﺠﺎﻳﮕﺎﻩ ﺍﻭ ﻣﻴﺎﻥ ﺯﺑﺎﻧﻬﺎﻱ ﺍﻳﺮﺍﻧﻲ ﺑﺮﺩﻩ ﻭ ﭘﻴﻮﺳﺘﮕﻲ ﺁﻧﺮﺍ ﺑﺎ ﺍﻳﻨﻬﺎ ﺩﺭﻳﺎﻓﺘﻢ‪ .‬ﺍﺯ ﺁﻧﺴﻮﻱ‬ ‫ﭘﺲ ﺍﺯ ﭘﺮﺍﻛﻨﺪﻥ ﺩﻓﺘﺮ »ﺁﺫﺭﻱ ﻳﺎ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﮕﺎﻥ« ﻛﺴﺎﻧﻲ ﻧﺎﻣﻪ ﻫﺎﻳﻲ ﺍﺯ ﺗﺒﺮﻳﺰ ﻭ ﺧﻠﺨﺎﻝ ﻓﺮﺳﺘﺎﺩﻧﺪ ﻭ ﺁﮔﺎﻫﻲ ﺩﺍﺩﻧﺪ ﻛﻪ‬ ‫ﺩﺭ ﭘﺎﺭﻩ ﺍﻱ ﺍﺯ ﺩﻳﻪ ﻫﺎﻱ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺍﺯ ﮔﻠﻴﻦ ﻗﻴﻪ ﻭ ﺯﻧﻮﺯ ﻭ ﺧﻠﺨﺎﻝ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺑﺎﺯﻣﺎﻧﺪﻩ ﻭ ﻫﻨﻮﺯ ﺑﺎ ﺁﻥ ﺳﺨﻦ ﮔﻔﺘﻪ‬ ‫ﻣﻴﺸﻮﺩ ﻭ ﻫﺮﻳﻜﻲ ﻧﻤﻮﻧﻪ ﻫﺎﻳﻲ ﺭﺍ ﺍﺯ ﺯﺑﺎﻥ ﻳﻚ ﺟﺎﻳﻲ ﻓﺮﺳﺘﺎﺩﻧﺪ‪.‬‬ ‫ﺍﻳﻨﻬﺎ ﻣﺮﺍ ﻭﺍﺩﺍﺷﺖ ﻛﻪ ﺩﺭ ﺳﺎﻝ ‪ ١٣٠٩‬ﺑﻬﻨﮕﺎﻣﻴﻜﻪ ﭼﻨﺪ ﻣﺎﻫﻲ ﺑﻴﻜﺎﺭ ﺑﻮﺩﻡ ﻭ ﻓﺮﺻﺖ ﺩﺍﺷﺘﻢ ﻳﺎﺩﺩﺍﺷﺘﻬﺎﻱ ﺩﻳﮕﺮﻱ ﺩﺭ‬ ‫ﭘﻴﺮﺍﻣﻮﻥ ﺯﺑﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﭘﺪﻳﺪ ﺁﻭﺭﺩﻡ ﻭ ﺁﻥ ﺩﻓﺘﺮ ﺭﺍ ﺑﮕﻮﻧﻪ ﺩﻳﮕﺮﻱ ﺍﻧﺪﺍﺧﺘﻢ‪ ،‬ﻟﻴﻜﻦ ﭼﻮﻥ ﻓﺮﺻﺖ ﭼﺎﭖ ﻧﻴﺎﻓﺘﻢ ﻫﻤﭽﻨﺎﻥ‬ ‫ﺑﺎﺯﻣﺎﻧﺪ‪ .‬ﺳﭙﺲ ﻧﻴﺰ ﺑﻴﻜﺒﺎﺭ ﺍﺯ ﺁﻥ ﺭﺍﻩ ﺑﻴﺮﻭﻥ ﺍﻓﺘﺎﺩﻩ ﻭ ﺑﻜﻮﺷﺸﻬﺎﻱ ﺩﻳﮕﺮﻱ ﺑﺮﺧﺎﺳﺘﻢ ﻭ ﻛﻤﺘﺮ ﻳﺎﺩﻱ ﺍﺯ ﺁﻧﮕﻮﻧﻪ ﻧﮕﺎﺭﺷﻬﺎ ﻣﻴﻜﺮﺩﻡ‪.‬‬ ‫ﺗﺎ ﺍﺯ ﺩﻭ ﺳﺎﻝ ﭘﻴﺶ ﻛﺴﺎﻧﻲ ﺁﻥ ﺩﻓﺘﺮ ﺭﺍ ﻣﻴﺨﻮﺍﺳﺘﻨﺪ ﻭ ﭼﻮﻥ ﺍﺯ ﻧﺴﺨﻪ ﻫﺎﻱ ﺁﻥ ﻫﻴﭻ ﺑﺎﺯ ﻧﻤﺎﻧﺪﻩ ﭘﻴﺎﭘﻲ ﺧﻮﺍﺳﺘﺎﺭ ﺷﺪﻧﺪ ﻛﻪ ﺩﻭﺑﺎﺭﻩ‬ ‫ﺁﻥ ﺭﺍ ﺑﭽﺎﭖ ﺑﺮﺳﺎﻧﻴﻢ ﻭ ﻧﺘﻴﺠﻪ ﺁﻥ ﺧﻮﺍﻫﺸﻬﺎﺳﺖ ﻛﻪ ﺍﻳﻨﻚ ﺑﭽﺎﭖ ﺍﻳﻦ ﺩﻓﺘﺮ ﻣﻴﭙﺮﺩﺍﺯﻳﻢ‪.‬‬

‫ﻛﺴﺮﻭﻱ‬

‫‪ – ١‬ﭘﻴﺶ ﺍﺯ ﺁﻥ ﺑﺮﺧﻲ ﺍﺯ ﻧﮕﺎﺭﻧﺪﮔﺎﻥ ﺍﺭﻭﭘﺎﻳﻲ »ﺁﺫﺭﻱ« ﺭﺍ ﺗﺮﻛﻲ ﺁﺫﺭﺑﺎﻳﮕﺎﻥ ﺷﻨﺎﺧﺘﻪ ﺑﻮﺩﻧﺪ‪ .‬ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺍﻧﺴﻴﻜﻠﻮﭘﻴﺪﻱ ﺍﺳﻼﻣﻲ ﺩﺭ ﺣﺮﻑ ﺍﻟﻒ ﻛﻪ ﭘﻴﺶ ﺍﺯ ﺩﻓﺘﺮﭼﻪ ﻣﻦ ﭼﺎﭖ‬ ‫ﺷﺪﻩ ﺁﺫﺭﻱ ﺭﺍ ﺑﻬﻤﻴﻦ ﻣﻌﻨﻲ ﺁﻭﺭﺩﻩ‪ .‬ﻟﻴﻜﻦ ﺳﭙﺲ ﺩﺭ ﺣﺮﻑ ﺗﺎﺀ ﺩﺭ ﮔﻔﺘﮕﻮ ﺍﺯ ﺗﺒﺮﻳﺰ ﻛﻪ ﭘﺲ ﺍﺯ ﺩﻓﺘﺮﭼﻪ ﻣﻦ ﭼﺎﭖ ﻳﺎﻓﺘﻪ ﺁﺫﺭﻱ ﺑﻤﻌﻨﻲ ﺩﺭﺳﺖ ﺧﻮﺩ ﺁﻣﺪﻩ‪.‬‬ ‫‪ – ٢‬ﻳﻜﻲ ﺍﺯ ﺁﻧﻬﺎ ﺧﻮﺩ ﺍﻧﺠﻤﻦ ﺁﺳﻴﺎﻳﻲ ﭘﺎﺩﺷﺎﻫﻲ ﻟﻨﺪﻥ ﻭ ﺩﻳﮕﺮﻱ ﺁﻛﺎﺩﻣﻲ ﺁﻣﺮﻳﻜﺎ ﺑﻮﺩ ﺑﺎ ﺳﻪ ﺍﻧﺠﻤﻦ ﺩﻳﮕﺮ ﻛﻪ ﺍﻛﻨﻮﻥ ﺍﺯ ﻫﻤﮕﻲ ﻛﻨﺎﺭﻩ ﺟﺴﺘﻪ ﺍﻡ‪.‬‬

‫ﮔﻔﺘﺎﺭ ﻳﻜﻢ‬ ‫ﻣﺮﺩﻡ ﻭ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﮕﺎﻥ‬ ‫ﺁﺫﺭﺑﺎﻳﮕﺎﻥ ﺩﺭ ﺁﻏﺎﺯ ﺗﺎﺭﻳﺦ‪:‬‬ ‫ﻛﺴﺎﻧﻴﻜﻪ ﺑﺘﺎﺭﻳﺦ ﺁﺷﻨﺎﻳﻨﺪ‪ ،‬ﻭ ﺍﺯ ﺟﺴﺘﺠﻮﻫﺎﻱ ﺩﺍﻧﺸﻤﻨﺪﺍﻧﻪ ﻛﻪ ﺍﺯ ﺻﺪ ﺳﺎﻝ ﺑﺎﺯ ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺗﺎﺭﻳﺦ ﺍﻧﺠﺎﻡ ﮔﺮﻓﺘﻪ ﻭ ﺍﺯ‬ ‫ﻧﺘﻴﺠﻪ ﻫﺎﻱ ﮔﺮﺍﻧﺒﻬﺎﻳﻲ ﻛﻪ ﺑﺪﺳﺖ ﺁﻣﺪﻩ ﺁﮔﺎﻫﻨﺪ‪ ،‬ﺍﻳﻦ ﻣﻴﺪﺍﻧﻨﺪ ﻛﻪ ﺩﺭ ﺳﻪ ﻳﺎ ﭼﻬﺎﺭ ﻫﺰﺍﺭ ﺳﺎﻝ ﭘﻴﺶ‪ ،‬ﻣﺮﺩﻣﺎﻧﻲ ﺑﻨﺎﻡ ﺁﺭﻳﺎﻥ ﻳﺎ‬ ‫ﺍﻳﺮﺍﻥ‪ ١‬ﺍﺯ ﻣﻴﻬﻨﻲ ﻛﻪ ﺩﺭ ﺁﻥ ﻣﻴﺰﻳﺴﺘﻪ ﺍﻧﺪ ﻛﻮﭼﻴﺪﻩ ﻭ ﺩﺭ ﺁﺳﻴﺎ ﻭ ﺍﺭﻭﭘﺎ ﭘﺮﺍﻛﻨﺪﻩ ﺷﺪﻩ ﺍﻧﺪ ﻭ ﻫﺮ ﮔﺮﻭﻫﻲ ﺍﺯ ﺍﻳﺸﺎﻥ ﺑﻬﺮ ﻛﺠﺎ ﻛﻪ‬ ‫ﺭﺳﻴﺪﻩ ﺍﻧﺪ ﻭ ﺩﺭ ﺁﻥ ﻧﺸﻴﻤﻦ ﮔﺮﻓﺘﻪ ﺍﻧﺪ ﺑﺮ ﺑﻮﻣﻴﺎﻥ ﺩﻳﺮﻳﻦ ﭼﻴﺮﻩ ﺩﺭﺁﻣﺪﻩ ﻭ ﺑﻨﻴﺎﺩ ﻓﺮﻣﺎﻧﺮﻭﺍﻳﻲ ﮔﺰﺍﺭﺩﻩ ﺍﻧﺪ ﻭ ﺍﺯ ﺍﻳﻨﺮﻭ ﺩﺭ ﺗﺎﺭﻳﺦ ﺑﻨﺎﻡ‬ ‫ﮔﺮﺩﻳﺪﻩ ﺍﻧﺪ‪ .‬ﭼﻨﺎﻧﻜﻪ ﻳﻮﻧﺎﻧﻴﺎﻥ ﻭ ﺭﻭﻣﻴﺎﻥ ﻛﻪ ﺑﻨﻴﺎﺩ ﺯﻧﺪﮔﺎﻧﻲ ﺍﺭﻭﭘﺎ ﺍﺯ ﺍﻳﺸﺎﻧﺴﺖ ﻭ ﺩﺭ ﺗﺎﺭﻳﺦ ﺁﻧﻬﻤﻪ ﺟﺎﻱ ﺑﺰﺭﮔﻲ ﺑﺮﺍﻱ ﺧﻮﺩ ﺑﺎﺯ‬ ‫ﻛﺮﺩﻩ ﺍﻧﺪ ﻭ ﮔﺮﻣﻨﺎﻥ )ﮊﺭﻣﻦ( ﻛﻪ ﺭﻭﻡ ﻏﺮﺑﻲ ﺭﺍ ﺑﺮﺍﻧﺪﺍﺧﺘﻪ ﻭ ﺑﺎ ﺟﻮﺵ ﻭ ﺟﻨﺐ ﺧﻮﺩ ﺩﻭﺭ ﻧﻮﻳﻨﻲ )ﺳﺪﻩ ﻫﺎﻱ ﻣﻴﺎﻧﻪ( ﺩﺭ ﺗﺎﺭﻳﺦ‬ ‫ﺍﺭﻭﭘﺎ ﭘﺪﻳﺪﺁﻭﺭﺩﻩ ﺍﻧﺪ‪ ،‬ﻫﻤﮕﻲ ﺍﺯ ﺁﻥ ﻣﺮﺩﻣﺎﻥ ﺑﻮﺩﻩ ﺍﻧﺪ‪ .‬ﻫﻤﭽﻨﻴﻦ ﺩﺳﺘﻪ ﻫﺎﻳﻲ ﺍﺯ ﺁﻧﺎﻥ ﻛﻪ ﺑﻪ ﭘﺸﺘﻪ ﺍﻳﺮﺍﻥ ﺭﺳﻴﺪﻩ ﻭ ﺩﺭ ﺍﻳﻨﺠﺎ‬ ‫ﻧﺸﻴﻤﻦ ﮔﺮﻓﺘﻪ ﺍﻧﺪ‪ ،‬ﺳﻪ ﺗﻴﺮﻩ ﺍﺯ ﺁﻧﺎﻥ ﻛﻪ ﻣﺎﺩ ﻭ ﻓﺎﺭﺱ ﻭ ﭘﺎﺭﺕ ﺑﺎﺷﻨﺪ ﻫﺮﻳﻜﻲ ﺑﻨﻮﺑﺖ ﺧﻮﺩ ﺑﻨﻴﺎﺩ ﻓﺮﻣﺎﻧﺮﻭﺍﻳﻲ ﮔﺰﺍﺭﺩﻩ ﺍﻧﺪ ﻛﻪ‬ ‫ﻫﺮﻛﺪﺍﻡ ﺑﺰﺭﮔﺘﺮﻳﻦ ﻭ ﻳﺎ ﻧﻴﺮﻭﻣﻨﺪﺗﺮﻳﻦ ﻓﺮﻣﺎﻧﺮﻭﺍﻳﻲ ﺩﺭ ﺁﺳﻴﺎ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺍﮔﺮﭼﻪ ﻛﻮﭼﻴﺪﻥ ﺍﻳﺮﺍﻥ ﺍﺯ ﻣﻴﻬﻦ ﺑﺎﺳﺘﺎﻥ ﺧﻮﺩ ﻭ ﭘﺮﺍﻛﻨﺪﻩ ﺷﺪﻥ ﺍﻳﺸﺎﻥ ﺩﺭ ﺍﺭﻭﭘﺎ ﻭ ﺁﺳﻴﺎ ﭘﻴﺶ ﺍﺯ ﺯﻣﺎﻥ ﺗﺎﺭﻳﺦ ﺭﺥ ﺩﺍﺩﻩ ﻭ‬ ‫ﻧﻮﺷﺘﻪ ﺍﻱ ﺍﺯ ﺁﻥ ﺯﻣﺎﻥ ﺩﺭ ﺩﺳﺖ ﻧﻴﺴﺖ‪ ،‬ﻟﻴﻜﻦ ﺭﻫﻨﻤﻮﻧﻬﺎﻳﻲ ﻛﻪ ﺍﺯ ﺍﻭﺳﺘﺎ ﻭ ﺍﺯ ﺩﻳﮕﺮ ﺟﺎﻫﺎ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺩﺭ ﺩﺳﺖ ﺍﺳﺖ ﻭ‬ ‫ﺟﺴﺘﺠﻮﻫﺎﻳﻲ ﻛﻪ ﺍﺯ ﺭﺍﻩ ﺩﺍﻧﺶ ﺍﻧﺠﺎﻡ ﮔﺮﻓﺘﻪ ﺁﻥ ﺭﺍ ﺑﺴﻴﺎﺭ ﺭﻭﺷﻦ ﮔﺮﺩﺍﻧﻴﺪﻩ‪.‬‬ ‫ﻣﺎ ﺍﻣﺮﻭﺯ ﻧﻴﻚ ﻣﻴﺪﺍﻧﻴﻢ ﻛﻪ ﺁﺭﻳﺎﻥ ﻳﺎ ﺍﻳﺮﺍﻥ ﭘﻴﺶ ﺍﺯ ﻛﻮﭺ ﺩﺭ ﺳﺮﺯﻣﻴﻨﻬﺎﻱ ﻳﺨﺒﻨﺪﺍﻥ ﺷﻤﺎﻟﻲ ﻣﻴﺰﻳﺴﺘﻪ ﺍﻧﺪ ﻛﻪ ﺍﻭﺳﺘﺎ ﺁﻥ ﺭﺍ‬ ‫»ﺁﺋﺮﻳﺎ ﻭﻳﺠﻮ«‪ ٢‬ﻣﻴﻨﺎﻣﺪ ﻭ ﭼﻨﻴﻦ ﻣﻴﮕﻮﻳﺪ ﻛﻪ ﺩﻩ ﻣﺎﻩ ﺩﺭ ﺁﻧﺠﺎ ﺯﻣﺴﺘﺎﻥ ﺑﻮﺩ ﻭ ﺗﻨﻬﺎ ﺩﻭ ﻣﺎﻩ ﺗﺎﺑﺴﺘﺎﻥ ﻣﻴﺸﺪ‪.‬‬ ‫ﺍﻳﻨﻬﺎ ﺩﺭ ﺗﺎﺭﻳﺦ ﺭﻭﺷﻦ ﺍﺳﺖ ﻭ ﺟﺎﻱ ﮔﻔﺘﮕﻮ ﻧﻴﺴﺖ ﻛﻪ ﺍﻳﺮﺍﻥ ﻳﺎ ﻣﺮﺩﻡ ﺍﻳﺮ ﭼﻮﻥ ﺑﻪ ﭘﺸﺘﻪ ﺍﻳﺮﺍﻥ ﺁﻣﺪﻧﺪ ﺩﺳﺘﻪ ﺑﺰﺭﮔﻲ ﺍﺯ‬ ‫ﺍﻳﺸﺎﻥ ﻛﻪ ﻣﺎﺩ ﻧﺎﻣﻴﺪﻩ ﻣﻴﺸﺪﻧﺪ ﺷﻤﺎﻝ ﻏﺮﺑﻲ ﺍﻳﺮﺍﻥ ﺭﺍ ﻛﻪ ﺍﻛﻨﻮﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻭ ﺷﻬﺮﻫﺎﻱ ﻫﻤﺪﺍﻥ ﻭ ﻛﺮﻣﺎﻧﺸﺎﻫﺎﻥ ﻭ ﻗﺰﻭﻳﻦ ﻭ‬ ‫ﺍﺳﭙﻬﺎﻥ ﻭ ﺗﻬﺮﺍﻥ ﺩﺭ ﺁﻧﺠﺎﺳﺖ ﻓﺮﺍ ﮔﺮﻓﺘﻨﺪ ﻭ ﺍﻳﻦ ﺯﻣﻴﻨﻬﺎ ﺑﻨﺎﻡ ﺍﻳﺸﺎﻥ ﺳﺮﺯﻣﻴﻦ ﻣﺎﺩ ﺧﻮﺍﻧﺪﻩ ﻣﻴﺸﺪ ﻛﻪ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ »ﻣﺎﺩ ﺧﺮﺩ« ﻭ ﺁﻥ‬ ‫ﺑﺨﺶ ﺩﻳﮕﺮ »ﻣﺎﺩ ﺑﺰﺭﮒ« ﺑﻮﺩﻩ‪ .‬ﻣﺎﺩﺍﻥ ﺑﺎ ﺁﻥ ﻛﺎﺭﻫﺎﻱ ﺗﺎﺭﻳﺨﻲ ﺑﺰﺭﮔﻲ ﻛﻪ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ ﺍﻧﺪ )ﺍﺯ ﺑﺮﺍﻧﺪﺍﺧﺘﻦ ﭘﺎﺩﺷﺎﻫﻲ ﺑﺰﺭﮒ‬ ‫ﺁﺷﻮﺭﻱ ﻭ ﭘﻴﺶ ﺭﻓﺘﻦ ﺗﺎ ﺳﻮﺭﻳﺎ ﻭ ﺁﺳﻴﺎﻱ ﻛﻮﭼﻚ( ﻧﻪ ﻛﺴﺎﻧﻴﻨﺪ ﻛﻪ ﻓﺮﺍﻣﻮﺵ ﮔﺮﺩﻧﺪ‪.‬‬ ‫ﭘﺲ ﭼﻨﺎﻧﻜﻪ ﻣﻴﺒﻴﻨﻴﺪ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺍﺯ ﺁﻏﺎﺯ ﺗﺎﺭﻳﺦ ﺍﺯ ﺭﻫﮕﺬﺭ ﻣﺮﺩﻡ ﻭ ﺯﺑﺎﻥ‪ ،‬ﺣﺎﻝ ﺑﺲ ﺭﻭﺷﻨﻲ ﻣﻴﺪﺍﺭﺩ ﻭ ﺟﺎﻱ ﻛﺸﺎﻛﺶ ﻭ‬ ‫ﮔﻔﺘﮕﻮ ﺩﺭﺑﺎﺭﻩ ﺁﻥ ﻧﻴﺴﺖ‪ .‬ﺁﺭﻱ ﻣﺎ ﺍﻳﻦ ﺭﺍ ﻧﻴﺰ ﻣﻴﺪﺍﻧﻴﻢ ﻛﻪ ﭘﻴﺶ ﺍﺯ ﺍﻳﺮﺍﻥ ﺑﻮﻣﻴﺎﻥ ﺩﻳﮕﺮﻱ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻣﻴﻨﺸﺴﺘﻪ ﺍﻧﺪ ﻭ ﺍﻳﺮﺍﻥ‬ ‫ﭼﻮﻥ ﺑﺂﻧﺠﺎ ﺩﺭﺁﻣﺪﻩ ﻭ ﺑﺮ ﺁﻥ ﺑﻮﻣﻴﺎﻥ ﭼﻴﺮﻩ ﺷﺪﻩ ﺍﻧﺪ‪ ،‬ﺩﻭ ﺗﻴﺮﻩ ﺑﻬﻢ ﺩﺭﺁﻣﻴﺨﺘﻪ ﺍﻧﺪ‪ .‬ﻭﻟﻲ ﺍﻳﻦ ﺩﺭ ﻫﻤﻪ ﺟﺎ ﺑﻮﺩﻩ ﺍﺳﺖ ﻭ ﻣﺎ ﺩﺭ ﭘﻲ‬ ‫ﺁﻥ ﻧﻴﺴﺘﻴﻢ ﻛﻪ ﺑﮕﻮﻳﻴﻢ ﻣﺮﺩﻡ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻳﺎ ﻣﺮﺩﻡ ﺍﻳﺮﺍﻥ ﺗﻨﻬﺎ ﺍﺯ ﺭﻳﺸﻪ ﺍﻳﺮ ﺑﻮﺩﻩ ﺍﻧﺪ ﻭ ﻫﻴﭻ ﺁﻣﻴﺨﺘﮕﻲ ﺑﺎ ﺩﻳﮕﺮﺍﻥ ﻧﻤﻴﺪﺍﺷﺘﻪ ﺍﻧﺪ‪.‬‬ ‫ﺍﻳﻦ ﺧﻮﺩ ﭼﻴﺰ ﺑﻴﻬﻮﺩﻩ ﺍﻳﺴﺖ ﻭ ﺟﺪﺍﻳﻲ ﻣﻴﺎﻧﻪ ﺍﻳﻦ ﺭﻳﺸﻪ ﻭﺁﻥ ﺭﻳﺸﻪ ﮔﺰﺍﺭﺩﻥ ﺩﻭﺭ ﺍﺯ ﺧﺮﺩ ﻣﻴﺒﺎﺷﺪ‪.‬‬ ‫‪ - ١‬ﺑﺎ ﻳﺎﺀ ﻣﺠﻬﻮﻝ ‪. Eran‬‬ ‫‪ - ٢‬ﺩﺭ ﻛﺘﺎﺑﻬﺎﻱ ﭘﻬﻠﻮﻱ »ﺍﻳﺮﺍﻥ ﻭﻳﺞ«‪.‬‬

‫ﺁﺫﺭﻱ ﻳﺎ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﻣﺎ ﺑﻴﺶ ﺍﺯ ﻫﻤﻪ ﺩﺭ ﭘﻲ ﺭﺍﺳﺘﻲ ﻫﺴﺘﻴﻢ ﻭ ﻣﻴﺨﻮﺍﻫﻴﻢ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﺑﻮﺩﻩ ﺑﺪﺳﺖ ﺁﻭﺭﻳﻢ‪ .‬ﻣﻴﺨﻮﺍﻫﻴﻢ ﺑﮕﻮﻳﻴﻢ ﺩﺭ ﺁﻏﺎﺯ ﺗﺎﺭﻳﺦ‬ ‫ﻛﻪ ﺳﻪ ﻫﺰﺍﺭ ﺳﺎﻝ ﭘﻴﺶ ﺑﻮﺩﻩ ﻣﺎﺩﺍﻥ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻭ ﺍﻳﻦ ﭘﻴﺮﺍﻣﻮﻧﻬﺎ ﻧﺸﻴﻤﻦ ﺩﺍﺷﺘﻪ ﺍﻧﺪ‪ ،‬ﻭ ﺍﮔﺮ ﻛﺴﻲ ﺑﺘﺎﺭﻳﺦ ﺁﺷﻨﺎﺳﺖ ﺍﻳﻦ ﻣﻴﺪﺍﻧﺪ‬ ‫ﻛﻪ ﺗﺎ ﺩﻭ ﻫﺰﺍﺭ ﺳﺎﻝ ﭘﻴﺶ ﺗﺮﻛﺎﻥ ﺍﺯ ﺍﻳﻦ ﻧﺰﺩﻳﻜﻴﻬﺎ ﺑﺴﻴﺎﺭ ﺩﻭﺭ ﺑﻮﺩﻩ ﺍﻧﺪ ﻭ ﺩﺭ ﻣﻴﺎﻧﻪ ﻫﺎﻱ ﺁﺳﻴﺎ ﻣﻴﺰﻳﺴﺘﻪ ﺍﻧﺪ‪ ،‬ﻭ ﺍﻳﻦ ﺧﻮﺩ ﭘﻨﺪﺍﺭ‬ ‫ﺑﺴﻴﺎﺭ ﻋﺎﻣﻴﺎﻧﻪ ﺍﺳﺖ ﻛﻪ ﻛﺴﺎﻧﻲ ﮔﻮﻳﻨﺪ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺍﺯ ﻧﺨﺴﺖ ﺳﺮﺯﻣﻴﻦ ﺗﺮﻛﺎﻥ ﺑﻮﺩﻩ ﻭ ﻫﻴﭻ ﺳﻮﺩﻱ ﺍﺯ ﭼﻨﻴﻦ ﮔﻔﺘﻪ ﺍﻱ ﺩﺭ ﺩﺳﺖ‬ ‫ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ‪.‬‬ ‫ﭘﻴﺶ ﺍﺯ ﺍﻳﻦ ﺩﺭﺑﺎﺭﻩ ﺭﻳﺸﻪ ﻭ ﻧﮋﺍﺩ ﻣﺮﺩﻣﺎﻥ ﻫﺮﻛﺴﻲ ﺁﻧﭽﻪ ﻣﻴﭙﻨﺪﺍﺷﺘﻲ ﻣﻴﻨﻮﺷﺘﻲ‪ .‬ﺩﺭ ﺗﻮﺭﻳﺖ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺭﺍ ﺑﺎ ﺗﺎﺯﻳﺎﻥ ﺍﺯ ﻳﻜﺮﺷﺘﻪ‬ ‫ﺷﻤﺎﺭﺩﻩ‪ .‬ﻣﺴﻌﻮﺩﻱ ﻭ ﺩﻳﮕﺮﺍﻥ ﻛﺮﺩﺍﻥ ﺭﺍ ﺍﺯ »ﺑﻨﻲ ﻋﺎﻣﺮ« ﻧﮕﺎﺷﺘﻪ ﺍﻧﺪ‪ .‬ﻟﻴﻜﻦ ﺍﻳﻨﻬﺎ ﻋﺎﻣﻴﺎﻧﻪ ﺍﺳﺖ ﻭ ﺍﺭﺟﻲ ﺑﺂﻧﻬﺎ ﻧﺘﻮﺍﻥ ﻧﻬﺎﺩ‪ .‬ﻣﺎ ﺍﻣﺮﻭﺯ‬ ‫ﺑﻬﺘﺮﻳﻦ ﺭﺍﻩ ﺑﺮﺍﻱ ﺷﻨﺎﺧﺘﻦ ﻧﮋﺍﺩ ﻳﻚ ﺗﻮﺩﻩ ﺯﺑﺎﻥ ﺍﻳﺸﺎﻥ ﺭﺍ ﻣﻴﺸﻨﺎﺳﻴﻢ‪ .‬ﺩﺭﺑﺎﺭﻩ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻧﻴﺰ ﮔﺬﺷﺘﻪ ﺍﺯ ﭼﻴﺰﻫﺎﻱ ﺩﻳﮕﺮ ﻳﻚ‬ ‫ﻧﻤﻮﻧﻪ ﺑﺴﻴﺎﺭ ﻧﻴﻜﻲ ﺍﺯ ﺯﺑﺎﻥ ﺁﻧﺠﺎ ﺩﺭ ﺁﻏﺎﺯ ﺗﺎﺭﻳﺦ ﺁﻧﺠﺎ ﺩﺭ ﺩﺳﺖ ﺍﺳﺖ ﻭ ﺁﻥ ﺍﻭﺳﺘﺎ ﻣﻴﺒﺎﺷﺪ‪ .‬ﺯﻳﺮﺍ ﺷﺖ ﺯﺭﺩﺷﺖ ﺭﺍ ﭼﻨﺎﻧﻜﻪ‬ ‫‪٣‬‬

‫ﻧﻮﺷﺘﻪ ﺍﻧﺪ ﺑﺮﺧﺎﺳﺘﻪ ﺍﺯ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺑﻮﺩﻩ‪ ،‬ﻭ ﺍﺯ ﺁﻧﺴﻮﻱ ﺯﺑﺎﻥ ﺍﻭﺳﺘﺎ ﺧﻮﺩ ﻣﻴﺮﺳﺎﻧﺪ ﻛﻪ ﺩﺭ ﺷﻤﺎﻝ ﺳﺮﻭﺩﻩ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪.‬‬

‫ﺍﻳﻨﻬﺎ ﺩﺭ ﺁﻏﺎﺯ ﺗﺎﺭﻳﺦ ﻭ ﺩﺭ ﺯﻣﺎﻥ ﻣﺎﺩﺍﻧﺴﺖ‪ .‬ﭘﺲ ﺍﺯ ﺁﻥ ﭼﻮﻥ ﺑﺰﻣﺎﻧﻬﺎﻱ ﻫﺨﺎﻣﻨﺸﻴﺎﻥ ﻭ ﺍﺳﻜﻨﺪﺭ ﻭ ﺳﻠﻮﻛﻴﺎﻥ ﻭ ﺍﺷﻜﺎﻧﻴﺎﻥ ﻭ‬ ‫ﺳﺎﺳﺎﻧﻴﺎﻥ ﺑﻴﺎﻳﻴﻢ ﻭ ﻳﻜﺎﻳﻚ ﺭﺍ ﺍﺯ ﺩﻳﺪﻩ ﮔﺬﺭﺍﻧﻴﻢ‪ ،‬ﺩﺭ ﻫﻴﭽﻴﻜﻲ ﭘﻴﺸﺂﻣﺪﻱ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻛﻪ ﺩﻳﮕﺮ ﺷﺪﻥ ﻣﺮﺩﻡ ﺁﻧﺠﺎ ﺭﺍ ﺩﺭ ﺑﺮ‬ ‫ﺩﺍﺭﺩ ﺭﺥ ﻧﺪﺍﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺯﻣﺎﻥ ﺍﺳﻜﻨﺪﺭ ﭘﻴﺸﺂﻣﺪﻱ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺑﻮﺩﻩ ﻛﻪ ﻧﺸﺎﻥ ﻧﻴﻜﻲ ﺍﺯ ﺯﺑﺎﻥ ﺁﻧﺠﺎ ﺑﺪﺳﺖ ﺩﺍﺩﻩ‪ ،‬ﻭ ﺁﻥ ﺧﻮﺩ ﻧﺎﻡ »ﺁﺫﺭﺑﺎﻳﺠﺎﻥ«‬ ‫ﺍﺳﺖ‪ .‬ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ ﺍﻳﻨﺠﺎ ﺭﺍ »ﻣﺎﺩ ﺧﺮﺩ« ﻧﺎﻣﻴﺪﻧﺪﻱ‪ .‬ﻭﻟﻲ ﭼﻮﻥ ﺍﺳﻜﻨﺪﺭ ﺑﺎﻳﺮﺍﻥ ﺩﺭﺁﻣﺪ ﻭ ﺑﻬﻤﻪ ﺟﺎ ﺩﺳﺖ ﻳﺎﻓﺖ‪ ،‬ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ‬ ‫»ﺁﺗﻮﺭﭘﺎﺕ« ﻧﺎﻣﻲ ﺍﺯ ﺑﻮﻣﻴﺎﻥ ﺑﺮﺧﺎﺳﺘﻪ ﺁﻧﺠﺎ ﺭﺍ ﻧﮕﻪ ﺩﺍﺷﺖ‪ ،‬ﻭ ﭼﻮﻥ ﺍﻭ ﺗﺎ ﻣﻴﺰﻳﺴﺖ ﻓﺮﻣﺎﻧﺮﻭﺍ ﻣﻴﺒﻮﺩ‪ ،‬ﺍﺯ ﺍﻳﻨﺠﺎ ﺳﺮﺯﻣﻴﻦ ﺑﻨﺎﻡ ﺍﻭ‬ ‫»ﺁﺗﻮﺭﭘﺎﺗﻜﺎﻥ« ﻧﺎﻣﻴﺪﻩ ﺷﺪ ﻭ ﻫﻤﺎﻥ ﻛﻠﻤﻪ ﺍﺳﺖ ﻛﻪ ﻛﻢ ﻛﻢ »ﺁﺫﺭﺑﺎﻳﺠﺎﻥ« ﮔﺮﺩﻳﺪﻩ‪ ،‬ﻭ ﻣﺎ ﻣﻴﺪﺍﻧﻴﻢ ﻛﻪ ﺧﺎﻧﺪﺍﻥ ﺁﺗﻮﺭﭘﺎﺕ ﺗﺎ ﭼﻨﺪ‬ ‫ﺻﺪ ﺳﺎﻝ ﺁﻥ ﻓﺮﻣﺎﻧﺮﻭﺍﻳﻲ ﺭﺍ ﻧﮕﻪ ﻣﻴﺪﺍﺷﺘﻨﺪ ﻭ ﺩﺭ ﺯﻣﺎﻥ ﺳﻠﻮﻛﻴﺎﻥ ﻭ ﺍﺷﻜﺎﻧﻴﺎﻥ ﺑﺮﭘﺎ ﻣﻴﺒﻮﺩﻧﺪ‪ .‬ﺍﮔﺮﭼﻪ ﺑﺎﻳﻦ ﻧﺎﻡ )ﺁﺫﺭﺑﺎﻳﺠﺎﻥ( ﻧﻴﺰ‬ ‫ﺩﺳﺖ ﺑﺮﺩﻩ ﺍﻧﺪ ﻭ ﺩﺭ ﺑﺮﻫﺎﻥ ﻗﺎﻃﻊ ﻭ ﺩﻳﮕﺮ ﻛﺘﺎﺑﻬﺎ ﺳﺨﻨﺎﻧﻲ ﺩﺭﺑﺎﺭﻩ ﻣﻌﻨﻲ ﺁﻥ ﺗﻮﺍﻥ ﭘﻴﺪﺍ ﻛﺮﺩ‪ ،‬ﻟﻴﻜﻦ ﺍﻳﻨﻬﺎ ﻫﻤﻪ ﻋﺎﻣﻴﺎﻧﻪ ﺍﺳﺖ ﻭ ﺩﺭ‬ ‫ﺑﺎﺯﺍﺭ ﺩﺍﻧﺶ ﺍﺭﺟﻲ ﺑﺂﻧﻬﺎ ﻧﺘﻮﺍﻥ ﻧﻬﺎﺩ‪ .‬ﺑﻴﮕﻤﺎﻥ »ﺁﺫﺭﺑﺎﻳﺠﺎﻥ« ﻧﺎﻡ ﺍﻳﺮﺍﻧﻲ ﺍﺳﺖ ﻭ ﻣﺎ ﻣﻌﻨﻲ ﺁﻧﺮﺍ ﺑﺎﺭﻫﺎ ﺑﺎﺯ ﻧﻤﻮﺩﻩ ﺍﻳﻢ‪.‬‬

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‫ﺩﺭ ﺯﻣﺎﻥ ﺍﺷﻜﺎﻧﻴﺎﻥ ﺗﺮﻛﺎﻥ ﺭﻭ ﺑﺴﻮﻱ ﻏﺮﺏ ﺁﻭﺭﺩﻩ ﻭ ﺑﻤﺮﺯ ﺍﻳﺮﺍﻥ ﻧﺰﺩﻳﻚ ﺷﺪﻧﺪ‪ .‬ﻭﻟﻲ ﺑﺎ ﺁﻥ ﻧﻴﺮﻭﻳﻲ ﻛﻪ ﭘﺎﺩﺷﺎﻫﺎﻥ‬ ‫ﺍﺷﻜﺎﻧﻲ ﺭﺍ ﻣﻴﺒﻮﺩ ﺑﺎﻭﺭ ﻧﻜﺮﺩﻧﻴﺴﺖ ﻛﻪ ﺩﺳﺘﻪ ﻫﺎﻳﻲ ﺍﺯ ﺁﻧﺎﻥ ﺑﺪﺭﻭﻥ ﺍﻳﺮﺍﻥ ﺁﻣﺪﻩ ﺑﺎﺷﻨﺪ ﻭ ﻣﺎ ﺩﺭ ﺗﺎﺭﻳﺦ ﻧﺸﺎﻧﻲ ﺍﺯ ﭼﻨﺎﻥ ﭼﻴﺰﻱ‬ ‫ﻧﻤﻴﻴﺎﺑﻴﻢ‪.‬‬ ‫ﺩﺭ ﺯﻣﺎﻥ ﺳﺎﺳﺎﻧﻴﺎﻥ ﺗﺮﻛﺎﻥ ﺩﻳﮕﺮ ﻧﺰﺩﻳﻜﺘﺮ ﺑﻮﺩﻧﺪ ﻭ ﺍﺯ ﺷﻤﺎﻝ ﻭ ﺍﺯ ﺭﺍﻩ ﺩﺭﺑﻨﺪ ﻗﻔﻘﺎﺯ ﻧﻴﺰ ﺑﺎ ﺍﻳﺮﺍﻥ ﻫﻤﺴﺎﻳﮕﻲ ﺩﺍﺷﺘﻨﺪ‪ .‬ﻟﻴﻜﻦ ﺑﺎ‬ ‫ﺍﻳﻨﻬﻤﻪ ﮔﻤﺎﻧﻲ ﺑﺪﺭﺁﻣﺪﻥ ﺁﻧﺎﻥ ﺑﺂﺫﺭﺑﺎﻳﺠﺎﻥ ﻧﻴﺴﺖ‪ .‬ﺷﺎﻳﺪ ﺩﺭ ﺗﺎﺭﻳﺦ ﺩﺳﺘﻪ ﻫﺎﻱ ﻛﻮﭼﻜﻲ ﺭﺍ ﺍﺯ ﺍﻳﺸﺎﻥ ﭘﻴﺪﺍ ﻛﻨﻴﻢ ﻛﻪ ﺷﺎﻫﺎﻥ‬ ‫ﺳﺎﺳﺎﻧﻲ ﺩﺭ ﺟﻨﮓ ﺩﺳﺘﮕﻴﺮ ﻛﺮﺩﻩ ﻭ ﺩﺭ ﺍﻳﻨﺠﺎ ﻭ ﺁﻧﺠﺎ ﻧﺸﻴﻤﻦ ﺩﺍﺩﻩ ﺍﻧﺪ‪ .‬ﻭﻟﻲ ﺍﻳﻨﮕﻮﻧﻪ ﺩﺳﺘﻪ ﻫﺎ ﺯﻭﺩ ﺑﺎ ﻣﺮﺩﻡ ﺩﺭﺁﻣﻴﺨﺘﻪ ﺍﺯ ﻣﻴﺎﻥ‬ ‫ﺭﻭﻧﺪ ﻭ ﻧﺸﺎﻧﻲ ﺍﺯ ﺧﻮﺩ ﺑﺎﺯ ﻧﮕﺰﺍﺭﻧﺪ‪.‬‬

‫‪ - ٣‬ﺟﺪﺍﻳﻲ ﻛﻪ ﺯﺑﺎﻧﻬﺎﻱ ﺷﻤﺎﻝ ﻭ ﺟﻨﻮﺏ ﺩﺍﺷﺘﻪ ﺩﺭ ﻫﻤﻴﻦ ﺩﻓﺘﺮ ﺧﻮﺍﻫﺪ ﺁﻣﺪ‪.‬‬ ‫‪ - ٤‬ﮔﻔﺘﺎﺭﻳﻜﻪ ﺩﺭ ﺁﻥ ﺑﺎﺭﻩ ﻧﻮﺷﺘﻪ ﺍﻳﻢ ﺑﺎﺭﻫﺎ ﭼﺎﭖ ﺷﺪﻩ ﻭ ﺁﺧﺮﻳﻦ ﺁﻧﻬﺎ ﺩﺭ ﺷﻤﺎﺭﻩ ‪ ٦‬ﺳﺎﻝ ﭼﻬﺎﺭﻡ ﭘﻴﻤﺎﻥ ﺑﻮﺩﻩ‪.‬‬

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‫ﺁﺫﺭﻱ ﻳﺎ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﻧﺎﻣﻬﺎﻱ ﺭﻭﺩﻫﺎ ﻭ ﻛﻮﻫﻬﺎ ﻭ ﺷﻬﺮﻫﺎ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ‪:‬‬ ‫ﻳﻜﻲ ﺍﺯ ﭼﻴﺰﻫﺎﻳﻲ ﻛﻪ ﻣﺮﺩﻡ ﻳﻚ ﺳﺮﺯﻣﻴﻦ ﻭ ﺯﺑﺎﻥ ﺁﻧﺎﻧﺮﺍ ﻧﺸﺎﻥ ﺩﻫﺪ‪ ،‬ﻧﺎﻣﻬﺎﻱ ﺭﻭﺩﻫﺎ ﻭ ﻛﻮﻩ ﻫﺎ ﻭ ﺩﻳﻪ ﻫﺎ ﻭ ﺷﻬﺮﻫﺎ ﻭ‬ ‫ﻛﻮﻳﻬﺎﺳﺖ‪ .‬ﺯﻳﺮﺍ ﻫﺮ ﻣﺮﺩﻣﻲ ﺍﻳﻦ ﻧﺎﻣﻬﺎ ﺭﺍ ﺍﺯ ﺯﺑﺎﻥ ﺧﻮﺩ ﭘﺪﻳﺪ ﺁﻭﺭﻧﺪ ﻭ ﺑﺮﻭﻱ ﺁﻥ ﭼﻴﺰﻫﺎ ﮔﺰﺍﺭﻧﺪ‪ .‬ﺍﮔﺮﭼﻪ ﺑﻴﺸﺘﺮ ﺍﻳﻨﮕﻮﻧﻪ ﻧﺎﻣﻬﺎ‬ ‫ﻛﻪ ﻣﺎ ﺍﻣﺮﻭﺯ ﻣﻴﺪﺍﺭﻳﻢ ﻣﻌﻨﺎﻳﻲ ﺍﺯ ﺁﻧﻬﺎ ﻓﻬﻤﻴﺪﻩ ﻧﻤﻴﺸﻮﺩ ﻭﻟﻲ ﺑﻴﮕﻤﺎﻥ ﺍﻳﻨﻬﺎ ﻫﻤﻪ ﻣﻌﻨﻲ ﺩﺍﺷﺘﻪ ﺍﻧﺪ ﻭ ﻣﺎ ﭼﻮﻥ ﺍﺯ ﺭﺍﻩ ﺩﺍﻧﺶ ﺟﺴﺘﺠﻮ‬ ‫ﻣﻴﻜﻨﻴﻢ ﻣﻌﻨﻲ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺁﻧﻬﺎ ﺭﺍ ﭘﻴﺪﺍ ﻣﻴﻜﻨﻴﻢ‪.‬‬

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‫ﺑﺎﻳﺪ ﺑﻴﮕﻔﺘﮕﻮ ﭘﺬﻳﺮﻓﺖ ﻛﻪ ﻧﺎﻣﻬﺎﻳﻲ ﻛﻪ ﺑﺮ ﺭﻭﻱ ﺭﻭﺩﻫﺎ ﻭ ﻛﻮﻫﻬﺎ ﻭ ﺁﺑﺎﺩﻳﻬﺎ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﮔﺰﺍﺭﺩﻩ ﺷﺪﻩ ﺍﺯ ﺯﺑﺎﻥ ﻣﺮﺩﻣﻴﺴﺖ‬ ‫ﻛﻪ ﻧﺎﻣﻬﺎ ﺭﺍ ﮔﺰﺍﺭﺩﻩ ﺍﻧﺪ ﻭ ﺍﻳﻨﻬﺎ ﻫﺮﻛﺪﺍﻡ ﻣﻌﻨﺎﻳﻲ ﺩﺭ ﺁﻥ ﺯﺑﺎﻥ ﺩﺍﺷﺘﻪ ﻭ ﻫﻤﺎﻧﺎ ﺍﺯ ﺭﻭﻱ ﺁﻥ ﻣﻌﻨﻲ ﺍﺳﺖ ﻛﻪ ﻧﺎﻣﺶ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺍﻧﺪ‪.‬‬ ‫ﺍﮔﺮ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻫﻢ ﺑﻨﺎﻣﻬﺎﻱ ﺭﻭﺩﻫﺎ ﻭﻛﻮﻫﻬﺎ ﻭﺁﺑﺎﺩﻳﻬﺎ ﭘﺮﺩﺍﺯﻳﻢ ﻳﻜﺮﺷﺘﻪ ﺍﺯﺁﻧﻬﺎ ﻧﺎﻣﻬﺎﻳﻴﺴﺖ ﻛﻪ ﻣﻌﻨﺎﻱ ﺭﻭﺷﻨﻲ ﻧﺪﺍﺭﺩ‪:‬‬ ‫ﻫﻤﭽﻮﻥ ﺗﺒﺮﻳﺰ ﻭ ﺧﻮﻱ ﻭ ﺳﻠﻤﺎﺱ ﻭ ﺍﺭﻭﻣﻲ ﻭ ﻭﻳﺠﻮﻳﻪ ﻭ ﻟﻴﻼﻭﺍ ﻭ ﺍﻟﻮﺍﺭ ﻭﺁﺳﺘﺎﺭﺍ ﻭ ﺍﻭﺟﺎﻥ ﻭ ﺍﺭﺱ ﻭ ﺍﺯﻧﺎﺏ ﻭ ﺑﺴﻴﺎﺭﻱ ﻣﺎﻧﻨﺪ‬ ‫ﺍﻳﻨﻬﺎ‪.‬‬

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‫ﺭﺷﺘﻪ ﺩﻳﮕﺮﻱ ﻧﺎﻣﻬﺎﻳﻴﺴﺖ ﻛﻪ ﻣﺎ ﺍﺯ ﺭﺍﻩ ﺯﺑﺎﻧﺸﻨﺎﺳﻲ ﭘﻲ ﺑﻤﻌﻨﺎﻱ ﺁﻧﻬﺎ ﺑﺮﺩﻩ ﻳﺎ ﺑﮕﻤﺎﻧﻲ ﺩﺭﺑﺎﺭﻩ ﺁﻧﻬﺎ ﺭﺳﻴﺪﻩ ﺍﻳﻢ‪ :‬ﻫﻤﭽﻮﻥ‬ ‫ﻣﺮﻧﺪ ﻭ ﺁﺭﻭﻧﻖ ﻭ ﻣﺎﺭﺍﻻﻥ ﻭ ﻣﺎﻳﺎﻥ ﻭ ﮔﻬﺮﺍﻡ ﺩﺯ )ﮔﺮﻣﺎﺩﻭﺯ( ﻭ ﻣﺮﺍﻏﻪ ﻭ ﮔﻴﻼﻧﺪﻭﺯ ﻭ ﺩﻳﻠﻤﮕﺎﻥ ﻭ ﮔﺎﺭﺍ ﺭﻭﺩ ﻭ ﻗﺎﺭﻗﺎ ﺑﺎﺯﺍﺭ ﻭ ﻣﺎﻧﻨﺪ‬ ‫ﺍﻳﻨﻬﺎ‪ .‬ﺭﺷﺘﻪ ﺳﻮﻣﻲ ﻧﺎﻣﻬﺎﻳﻴﺴﺖ ﻛﻪ ﺧﻮﺩ ﻣﻌﻨﺎﻱ ﺭﻭﺷﻨﻲ ﺩﺍﺭﺩ‪ :‬ﻫﻤﭽﻮﻥ ﺳﺮﺩ ﺭﻭﺩ ﻭ ﮔﺮﻡ ﺭﻭﺩ ﻭ ﺯﺭﻳﻦ ﺭﻭﺩ ﻭ ﮔﺮﻳﻮﻩ ﻭ ﺭﻭﻳﻴﻦ‬ ‫ﺩﺯ ﻭ ﻫﺸﺘﺎﺩ ﺳﺮ ﻭ ﺑﺎﻛﻮ ﻭ ﺑﺴﻴﺎﺭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ‪.‬‬ ‫ﺩﺭﺑﺎﺭﻩ ﺍﻳﻦ ﻧﺎﻣﻬﺎ ﺑﺴﺨﻦ ﺑﺲ ﺩﺭﺍﺯﻱ ﻧﻴﺎﺯ ﺍﺳﺖ ﻛﻪ ﻣﺎ ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﻴﺪﺍﻥ ﺁﻥ ﺭﺍ ﻧﻤﻴﺪﺍﺭﻳﻢ ﻭ ﺗﻨﻬﺎ ﺍﻳﻦ ﺍﻧﺪﺍﺯﻩ ﻣﻴﻨﮕﺎﺭﻳﻢ ﻛﻪ‬ ‫ﺭﺷﺘﻪ ﻧﺨﺴﺖ ﮔﻮﻳﺎ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺁﻧﻬﺎ ﺍﺯ ﺯﻣﺎﻧﻬﺎﻱ ﺑﺲ ﺩﻭﺭﻱ ﺑﺎﺯﻣﺎﻧﺪﻩ ﻭ ﺑﺮﺧﻲ ﺷﺎﻳﺪ ﻳﺎﺩﮔﺎﺭ ﺯﺑﺎﻧﻬﺎﻳﻴﺴﺖ ﻛﻪ ﭘﻴﺶ ﺍﺯ ﺭﺳﻴﺪﻥ‬ ‫ﺍﻳﺮﺍﻥ ﺑﺎﻳﻨﺠﺎ ﺭﻭﺍﺝ ﺩﺍﺷﺘﻪ ﻭ ﺍﻳﻨﺴﺖ ﻣﺎ ﻫﻴﭻ ﻣﺎﻧﻨﺪﮔﻲ ﻣﻴﺎﻧﻪ ﺁﻧﻬﺎ ﺑﺎ ﺯﺑﺎﻧﻬﺎﻱ ﺁﺭﻳﺎﻥ ﻧﻤﻴﻴﺎﺑﻴﻢ‪ :‬ﻫﻤﭽﻮﻥ ﺧﻮﻱ ﻭ ﺳﻠﻤﺎﺱ ﻭ ﺍﺭﻭﻣﻲ‬ ‫ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ‪ .‬ﻭﻟﻲ ﺑﺴﻴﺎﺭﻱ ﻧﻴﺰ ﺍﮔﺮﭼﻪ ﻣﺎ ﻣﻌﻨﺎﻱ ﺁﻧﻬﺎ ﺭﺍ ﻧﻤﻴﺪﺍﻧﻴﻢ‪ ،‬ﺍﻳﻦ ﻣﻴﺪﺍﻧﻴﻢ ﻛﻪ ﺍﺯ ﺯﺑﺎﻥ ﺁﺭﻳﺎﻥ ﺑﻴﺮﻭﻥ ﻧﻴﺴﺖ‪ :‬ﻫﻤﭽﻮﻥ ﺍﺯﻧﺎﺏ‬ ‫ﻭ ﺍﻫﺮﺍﺏ ﻭ ﻟﻴﻼﻭﺍ ﻭ ﻧﺨﭽﻮﺍﻥ ﻭ ﺑﺮﺩﻭﺍ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ‪ .‬ﺍﻣﺎ ﺩﻭ ﺭﺷﺘﻪ ﺩﻳﮕﺮ ﭼﻮﻥ ﻣﻌﻨﺎﻱ ﺁﻧﻬﺎ ﺭﺍ ﻣﻴﺪﺍﻧﻴﻢ ﺁﺷﻜﺎﺭ ﻣﻴﺒﻴﻨﻴﻢ ﺍﺯ ﺯﺑﺎﻥ‬ ‫ﺁﺭﻳﺎﻥ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺭﻫﻨﻤﻮﻥ ﺩﻳﮕﺮ ﻣﻴﺒﺎﺷﺪ ﻛﻪ ﻣﺮﺩﻡ ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺟﺰ ﺍﺯ ﻧﮋﺍﺩ ﺍﻳﺮﺍﻥ ﻳﺎ ﺁﺭﻳﺎﻥ ﻧﺒﻮﺩﻩ ﺍﻧﺪ ﻭ ﭘﺎﺭﻩ ﺍﻱ ﺍﺯ ﺍﻳﻦ‬ ‫ﻧﺎﻣﻬﺎ ﻳﺎﺩ ﻣﺎﺩﺍﻥ ﺭﺍ ﺩﺭ ﺑﺮ ﻣﻴﺪﺍﺭﺩ‪.‬‬ ‫ﺁﺫﺭﻱ ﻳﺎ ﺯﺑﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ‪:‬‬ ‫ﭘﺲ ﺍﺯ ﺍﺳﻼﻡ ﺗﺎﺭﻳﺦ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺍﺯ ﺩﻳﺪﻩ ﻣﺮﺩﻡ ﻭ ﺯﺑﺎﻥ ﺩﻳﮕﺮ ﺭﻭﺷﻨﺘﺮ ﺍﺳﺖ ﻭ ﻣﺎ ﻧﻮﺷﺘﻪ ﻫﺎﻳﻲ ﺍﺯ ﺗﺎﺭﻳﺦ ﻧﮕﺎﺭﺍﻥ ﻭ ﺟﻐﺮﺍﻓﻲ‬ ‫ﻧﻮﻳﺴﺎﻥ ﻋﺮﺏ ﺩﺭ ﺩﺳﺖ ﻣﻴﺪﺍﺭﻳﻢ‪.‬‬ ‫ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﺟﻨﺒﺶ ﺍﺳﻼﻣﻲ ﺭﺍﻩ ﺑﺲ ﭘﻬﻨﺎﻭﺭﻱ ﺑﺮﺍﻱ ﻛﻮﭺ ﻋﺮﺏ ﺑﺎﺯ ﻛﺮﺩ ﻭ ﺍﻳﻨﺎﻥ ﻛﻪ ﺻﺪﻫﺎ ﺳﺎﻝ ﺩﺭ ﺭﻳﮕﺴﺘﺎﻥ ﺧﺸﻚ ﻭ‬ ‫ﺑﻲ ﺑﺎﺭ ﻋﺮﺑﺴﺘﺎﻥ ﺑﺴﺨﺘﻲ ﺯﻳﺴﺘﻪ ﻭ ﻫﻤﻴﺸﻪ ﭼﺸﻢ ﺑﺴﻮﻱ ﺳﺮﺯﻣﻴﻨﻬﺎﻱ ﺳﺒﺰ ﻭ ﭘﺮ ﺑﺎﺭ ﻋﺮﺍﻕ ﻭ ﺍﻳﺮﺍﻥ ﻭ ﺳﻮﺭﻳﺎ ﺩﻭﺧﺘﻪ ﺑﻮﺩﻧﺪ‪ ،‬ﺑﻴﻜﺒﺎﺭﻩ‬ ‫‪ - ٥‬ﻧﮕﺎﺭﻧﺪﻩ ﻛﻪ ﺯﻣﺎﻧﻲ ﺑﺂﻥ ﺭﺷﺘﻪ ﭘﺮﺩﺍﺧﺘﻢ ﺗﺎ ﭘﺎﻧﺼﺪ ﻧﺎﻡ ﻣﻌﻨﻲ ﺩﺭﺳﺖ ﺁﻧﻬﺎ ﺭﺍ ﭘﻴﺪﺍ ﻛﺮﺩﻩ ﻭ ﻳﺎ ﻧﺰﺩﻳﻚ ﺑﺂﻥ ﺭﻓﺘﻢ ﻭ ﺁﻧﭽﻪ ﺍﺯ ﺍﻳﻨﺮﺍﻩ ﺑﺪﺳﺖ ﺁﻭﺭﺩﻩ ﺑﻮﺩﻡ ﻛﺘﺎﺑﻲ ﺳﺎﺧﺘﻢ ﻛﻪ ﭼﺎﭖ‬ ‫ﻧﺸﺪﻩ ﻭ ﺗﻨﻬﺎ ﻧﻤﻮﻧﻪ ﻫﺎﻳﻲ ﺍﺯ ﺁﻥ ﺩﺭ ﺩﻭ ﺩﻓﺘﺮ ﺑﻨﺎﻡ »ﻧﺎﻣﻬﺎﻱ ﺷﻬﺮﻫﺎ ﻭ ﺩﻳﻪ ﻫﺎ« ﭼﺎﭖ ﮔﺮﺩﻳﺪﻩ‪.‬‬ ‫‪ - ٦‬ﺁﻧﭽﻪ ﺩﺭﺑﺎﺭﻩ ﺗﺒﺮﻳﺰ ﺩﺭ ﻛﺘﺎﺑﻬﺎ ﻧﻮﺷﺘﻪ ﺍﻧﺪ ﻭ ﻳﺎ ﺑﺮ ﺯﺑﺎﻧﻬﺎ ﻣﻴﮕﻮﻳﻨﺪ ﻫﻤﻪ ﻋﺎﻣﻴﺎﻧﻪ ﻭ ﻧﺎﺩﺭﺳﺖ ﺍﺳﺖ ﻭ ﻣﻦ ﺑﺎ ﻫﻤﻪ ﺟﺴﺘﺠﻮﻫﺎﻳﻲ ﻛﻪ ﺑﻜﺎ ﺭ ﺑﺮﺩﻡ ﺑﻤﻌﻨﻲ ﺁﻥ ﻧﺮﺳﻴﺪﻡ ﻭ ﺑﻬﺘﺮ ﺩﻳﺪﻡ‬ ‫ﺑﺤﺎﻝ ﺧﻮﺩ ﮔﺰﺍﺭﻡ‪.‬‬

‫ﺁﺫﺭﻱ ﻳﺎ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺭﺍﻩ ﺁﺭﺯﻭ ﺭﺍ ﺑﺎﺯ ﺩﻳﺪﻩ ﺭﻭ ﺑﺴﻮﻱ ﻛﻮﭺ ﺁﻭﺭﺩﻧﺪ ﻭ ﺩﺭ ﻫﻤﺎﻥ ﺯﻣﺎﻥ ﺩﺳﺘﻪ ﻫﺎﻱ ﺑﺲ ﺍﻧﺒﻮﻫﻲ ﺍﺯ ﺍﻳﺸﺎﻥ ﺩﺭ ﺍﻳﻦ ﮔﻮﺷﻪ ﻭ ﺁﻥ ﮔﻮﺷﻪ‬ ‫ﺍﻳﺮﺍﻥ ﺟﺎ ﮔﺮﻓﺘﻨﺪ‪ ،‬ﻭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺭﺍ ﺩﺭ ﺳﺎﻳﻪ ﭼﻤﻨﻬﺎﻱ ﺳﺒﺰ ﻭ ﭼﺮﺍﮔﺎﻫﻬﺎﻱ ﭘﻬﻨﺎﻭﺭ ﻭ ﺁﺑﻬﺎﻱ ﻓﺮﺍﻭﺍﻥ ﺑﻴﺸﺘﺮ ﭘﺴﻨﺪﻳﺪﻧﺪ ﻭ ﺩﺭ ﺍﻳﻨﺠﺎ‬ ‫ﺑﻴﺸﺘﺮ ﻧﺸﻴﻤﻦ ﮔﺮﻓﺘﻨﺪ ﻭ ﺭﺷﺘﻪ ﻛﺎﺭﻫﺎ ﺗﺎ ﺩﻭﻳﺴﺖ ﻭ ﺳﻴﺼﺪ ﺳﺎﻝ ﺩﺭ ﺩﺳﺖ ﺍﻳﺸﺎﻥ ﻣﻴﺒﻮﺩ‪ .‬ﺑﺎ ﺍﻳﻨﻬﻤﻪ ﺁﺫﺭﺑﺎﻳﺠﺎﻧﻴﺎﻥ ﺯﺑﺎﻥ ﻭ ﻧﮋﺍﺩ ﺧﻮﺩ‬ ‫ﺭﺍ ﺍﺯ ﺩﺳﺖ ﻧﺪﺍﺩﻧﺪ ﻭ ﻛﻢ ﻛﻢ ﺗﺎﺯﻳﺎﻥ ﺑﺂﻧﺎﻥ ﺩﺭﺁﻣﻴﺨﺘﻪ ﻧﺎﺑﻮﺩ ﮔﺮﺩﻳﺪﻧﺪ‪.‬‬ ‫ﺟﻐﺮﺍﻓﻲ ﻧﻮﻳﺴﺎﻥ ﻋﺮﺏ ﻛﻪ ﺍﺯ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﺳﺨﻦ ﺭﺍﻧﺪﻩ ﺍﻧﺪ ﺯﺑﺎﻥ ﺁﻧﺠﺎ ﺭﺍ ﺟﺪﺍﮔﺎﻧﻪ ﻳﺎﺩ ﻛﺮﺩﻩ ﻭ ﺁﻥ ﺭﺍ‬ ‫»ﺁﺫﺭﻱ« ﻧﺎﻣﻴﺪﻩ ﺍﻧﺪ ﻭ ﻣﺎ ﺍﻳﻨﻚ ﻧﮕﺎﺭﺷﻬﺎﻱ ﺁﻧﺎﻥ ﺭﺍ ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﻴﺂﻭﺭﻳﻢ‪:‬‬ ‫‪١‬ـ ﭘﺴﺮ ﺣﻮﻗﻞ ﻛﻪ ﺩﺭ ﻧﻴﻤﻪ ﻳﻜﻢ ﺳﺪﻩ ﭼﻬﺎﺭﻡ ﻛﺘﺎﺏ »ﺍﻟﻤﺴﺎﻟﻚ ﻭ ﺍﻟﻤﻤﺎﻟﻚ« ﺭﺍ ﻧﻮﺷﺘﻪ ﺩﺭ ﺳﺨﻦ ﺭﺍﻧﺪﻥ ﺍﺯ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻭ‬ ‫ﺁﺭﺍﻥ ﻭ ﺍﺭﻣﻨﺴﺘﺎﻥ‪ ٧‬ﭼﻨﻴﻦ ﻣﻴﮕﻮﻳﺪ‪» :‬ﺯﺑﺎﻥ ﻣﺮﺩﻡ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻭ ﺯﺑﺎﻥ ﺑﻴﺸﺘﺮﻱ ﺍﺯ ﻣﺮﺩﻡ ﺍﺭﻣﻨﺴﺘﺎﻥ ﻓﺎﺭﺳﻲ ﻭ ﻋﺮﺑﻲ ﺍﺳﺖ ﻟﻴﻜﻦ ﻛﻤﺘﺮ‬ ‫ﻛﺴﻲ ﺑﻌﺮﺑﻲ ﺳﺨﻦ ﮔﻮﻳﺪ ﻭ ﺁﻧﺎﻧﻜﻪ ﺑﻔﺎﺭﺳﻲ ﺳﺨﻦ ﮔﻮﻳﻨﺪ ﺑﻌﺮﺑﻲ ﻧﻔﻬﻤﻨﺪ ﺗﻨﻬﺎ ﺑﺎﺯﺭﮔﺎﻧﺎﻥ ﻭ ﺯﻣﻴﻨﺪﺍﺭﺍﻥ )ﺍﺭﺑﺎﺏ ﺍﻟﻀﻴﺎﻉ( ﺍﻧﺪ ﻛﻪ‬ ‫ﮔﻔﺘﮕﻮ ﺑﺎ ﺍﻳﻦ ﺯﺑﺎﻥ ﻧﻴﻚ ﺗﻮﺍﻧﻨﺪ‪ .‬ﺑﺮﺧﻲ ﺗﻴﺮﻩ ﻫﺎ ﻧﻴﺰ ﺩﺭ ﺍﻳﻨﺠﺎ ﻭ ﺁﻧﺠﺎ ﺯﺑﺎﻧﻬﺎﻱ ﺩﻳﮕﺮﻱ ﻣﻴﺪﺍﺭﻧﺪ ﭼﻨﺎﻧﻜﻪ ﻣﺮﺩﻡ ﺍﺭﻣﻨﺴﺘﺎﻥ ﺑﺎﺭﻣﻨﻲ ﻭ‬ ‫ﻣﺮﺩﻡ ﺑﺮﺩﻋﻪ ﺑﺂﺭﺍﻧﻲ ﺳﺨﻦ ﮔﻮﻳﻨﺪ ﻭ ﺩﺭ ﺁﻧﺠﺎ ﻛﻮﻩ ﻣﺸﻬﻮﺭﻳﺴﺖ ﻛﻪ »ﻗﺒﻖ«‪ ٨‬ﻧﺎﻣﻴﺪﻩ ﺷﻮﺩ ﻭ ﺯﺑﺎﻧﻬﺎﻱ ﮔﻮﻧﺎﮔﻮﻥ ﻓﺮﺍﻭﺍﻥ ﺍﺯ ﺁﻥ‬ ‫ﻛﺎﻓﺮﺍﻥ ﺁﻥ ﻛﻮﻩ ﺭﺍ ﻓﺮﺍ ﮔﺮﻓﺘﻪ ﺍﺳﺖ«‪.‬‬

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‫‪٢‬ـ ﻣﺴﻌﻮﺩﻱ ﺗﺎﺭﻳﺦ ﻧﮕﺎﺭ ﺑﻨﺎﻡ ﻧﻴﻤﻪ ﻫﺎﻱ ﺳﺪﻩ ﭼﻬﺎﺭﻡ ﻫﺠﺮﻱ ﺩﺭ ﻛﺘﺎﺏ »ﺍﻟﺘﻨﺒﻴﻪ ﻭ ﺍﻻﺷﺮﺍﻑ« ﭼﻮﻥ ﺍﺳﺘﺎﻧﻬﺎﻱ ﺍﻳﺮﺍﻥ ﺭﺍ ﺍﺯ‬ ‫ﺁﺫﺭﺑﺎﻳﮕﺎﻥ ﻭ ﺭﻱ ﻭ ﺗﺒﺮﺳﺘﺎﻥ ﻭ ﺧﺮﺍﺳﺎﻥ ﻭ ﺳﻴﺴﺘﺎﻥ ﻭ ﻛﺮﻣﺎﻥ ﻭ ﻓﺎﺭﺱ ﻭ ﺧﻮﺯﺳﺘﺎﻥ ﻭ ﺩﻳﮕﺮ ﺟﺎﻫﺎ ﻣﻴﺸﻤﺎﺭﺩ ﭼﻨﻴﻦ ﻣﻴﮕﻮﻳﺪ‪:‬‬ ‫»ﻫﻤﻪ ﺍﻳﻦ ﺷﻬﺮﻫﺎ ﻭ ﺍﺳﺘﺎﻧﻬﺎ ﻳﻚ ﻛﺸﻮﺭ ﺑﻮﺩ ﻭ ﻳﻚ ﭘﺎﺩﺷﺎﻩ ﺩﺍﺷﺖ‪ ،‬ﻭ ﺯﺑﺎﻧﺸﺎﻥ ﻫﻢ ﻳﻜﻲ ﺑﻮﺩ ﺍﮔﺮﭼﻪ ﺑﻪ ﻧﻴﻤﺰﺑﺎﻧﻬﺎﻱ‬ ‫ﮔﻮﻧﺎﮔﻮﻥ ـ ﺍﺯ ﭘﻬﻠﻮﻱ ﻭ ﺩﺭﻱ ﻭ ﺁﺫﺭﻱ ﻭ ﺩﻳﮕﺮ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ـ ﺑﺨﺸﻴﺪﻩ ﻣﻴﺸﺪ«‪.‬‬

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‫‪٣‬ـ ﺟﻬﺎﻧﮕﺮﺩ ﻭ ﺩﺍﻧﺸﻤﻨﺪ ﺑﻨﺎﻡ ﺍﺑﻮ ﻋﺒﺪﺍﷲ ﺑﺸﺎﺭﻱ ﻣﻘﺪﺳﻲ ﺩﺭ ﻛﺘﺎﺏ »ﺍﺣﺴﻦ ﺍﻟﺘﻘﺎﺳﻴﻢ« ﻛﻪ ﺩﺭ ﻧﻴﻤﻪ ﺩﻭﻡ ﺳﺪﻩ ﭼﻬﺎﺭﻡ‬ ‫ﭘﺮﺩﺍﺧﺘﻪ ﻛﺸﻮﺭ ﺍﻳﺮﺍﻥ ﺭﺍ ﺑﻪ ﻫﺸﺖ ﺑﺨﺶ ﻛﺮﺩﻩ ﻣﻴﮕﻮﻳﺪ‪» :‬ﺯﺑﺎﻥ ﻣﺮﺩﻡ ﺍﻳﻦ ﻫﺸﺖ ﺍﻗﻠﻴﻢ ﻋﺠﻤﻲ ﺍﺳﺖ‪ .‬ﺟﺰ ﺍﻳﻨﻜﻪ ﺑﺮﺧﻲ ﺍﺯ ﺁﻧﻬﺎ‬ ‫ﺩﺭﻱ ﻭ ﺑﺮﺧﻲ ﺑﺎﺯﺑﺴﺘﻪ )ﻣﻨﻐﻠﻘﻪ( ﺍﺳﺖ ﻭ ﻫﻤﮕﻲ ﺭﺍ ﻓﺎﺭﺳﻲ ﻧﺎﻣﻨﺪ«‪ ١١.‬ﺳﭙﺲ ﭼﻮﻥ ﺍﺯ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺳﺨﻦ ﻣﻴﺮﺍﻧﺪ ﭼﻨﻴﻦ ﻣﻴﮕﻮﻳﺪ‪:‬‬ ‫»ﺯﺑﺎﻧﺸﺎﻥ ﺧﻮﺏ ﻧﻴﺴﺖ‪١٢‬ﻭ ﺩﺭ ﺍﺭﻣﻨﺴﺘﺎﻥ ﺑﺎﺭﻣﻨﻲ ﻭ ﺩﺭ ﺁﺭﺍﻥ ﺑﺂﺭﺍﻧﻲ ﺳﺨﻦ ﮔﻮﻳﻨﺪ‪ .‬ﻓﺎﺭﺳﻴﺸﺎﻥ ﺭﺍ ﺗﻮﺍﻥ ﻓﻬﻤﻴﺪ ﺩﺭ ﭘﺎﺭﻩ ﺣﺮﻓﻬﺎ‬ ‫ﺑﺰﺑﺎﻥ ﺧﺮﺍﺳﺎﻧﻲ ﻣﺎﻧﻨﺪﻩ ﻭ ﻧﺰﺩﻳﻚ ﺍﺳﺖ«‪.‬‬

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‫‪٤‬ـ ﻳﺎﻗﻮﺕ ﺣﻤﻮﻱ ﺟﻐﺮﺍﻓﻲ ﻧﮕﺎﺭ ﺩﺍﻧﺸﻤﻨﺪ ﺳﺪﻩ ﻫﻔﺘﻢ ﺩﺭﺑﺎﺭﻩ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻣﻴﻨﻮﻳﺴﺪ‪ » :‬ﻧﻴﻤﺰﺑﺎﻧﻲ ﺩﺍﺭﻧﺪ ﻛﻪ ﺁﺫﺭﻳﻪ ﻧﺎﻣﻴﺪﻩ‬ ‫ﺷﻮﺩ ﻭ ﻛﺴﻲ ﺟﺰ ﺍﺯ ﺧﻮﺩﺷﺎﻥ ﻧﻔﻬﻤﺪ«‪.‬‬

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‫‪ - ٧‬ﺩﺭ ﺁﻥ ﺯﻣﺎﻧﻬﺎ ﺍﻳﻦ ﺍﺳﺘﺎﻥ ﺭﺍ ﻳﻚ ﺳﺮﺯﻣﻴﻦ ﻣﻴﺸﻤﺎﺭﺩﻧﺪﻱ ﻭ ﻓﺮﻣﺎﻧﺮﻭﺍﻳﻲ ﻛﻪ ﺑﺂﺫﺭﺑﺎﻳﺠﺎﻥ ﺁﻣﺪﻱ ﺑﺮ ﺁﺭﺍﻥ ﻭ ﺍﺭﻣﻨﺴﺘﺎﻥ ﻧﻴﺰ ﻓﺮﻣﺎﻥ ﺭﺍﻧﺪﻱ‪.‬‬ ‫‪ - ٨‬ﺧﻮﺍﺳﺖ ﺍﻭ ﻛﻮﻫﻬﺎﻱ ﻗﻔﻘﺎﺯ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺑﺎﺳﺘﺎﻥ ﺯﻣﺎﻥ ﻣﺮﺩﺍﻥ ﮔﻮﻧﺎﮔﻮﻥ ﺩﺭ ﺁﻥ ﻣﻴﻨﺸﺴﺘﻪ ﺍﻧﺪ ﻭ ﺑﮕﻔﺘﻪ ﺍﺑﻮﺍﻟﻔﺪﺍﺀ »ﻛﻮﻫﺴﺘﺎﻥ ﺯﺑﺎﻧﻬﺎ« )ﺟﺒﻞ ﺍﻻﻟﺴﻦ( ﻧﺎﻣﻴﺪﻩ ﻣﻴﺸﺪﻩ‪.‬‬ ‫‪ - ٩‬ﺍﻟﻤﺴﺎﻟﻚ ﻭ ﺍﻟﻤﻤﺎﻟﻚ ﭼﺎﭖ ﻟﻴﺪﻥ ﺻﻔﺤﻪ ‪.٢٥٠‬‬ ‫‪ - ١٠‬ﺍﻟﺘﻨﺒﻴﻪ ﻭ ﺍﻻﺷﺮﺍﻑ ﭼﺎﭖ ﻟﻴﺪﻥ ﺻﻔﺤﻪ ‪ ٨٧‬ـ ﺩﺭ ﺗﺮﺟﻤﻪ ﺑﻤﻌﻨﻲ ﺑﺴﻨﺪﻩ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫‪ - ١١‬ﺍﺣﺴﻦ ﺍﻟﺘﻘﺎﺳﻴﻢ ﭼﺎﭖ ﻟﻴﺪﻥ ﺻﻔﺤﻪ ‪.٢٥٩‬‬ ‫‪ - ١٢‬ﺩﺭ ﺟﺎﻱ ﺩﻳﮕﺮ ﻧﻴﺰ ﮔﻔﺘﻪ‪» :‬ﻭ ﻓﻲ ﻟﺴﺎﻧﻬﻢ ﺗﻜﻠﻒ«‪ .‬ﭘﻴﺪﺍﺳﺖ ﻓﻬﻤﻴﺪﻥ ﺁﺫﺭﻱ ﺑﺮ ﺍﻭ ﺳﺨﺖ ﺍﻓﺘﺎﺩﻩ‪.‬‬ ‫‪ - ١٣‬ﺍﺣﺴﻦ ﺍﻟﺘﻘﺎﺳﻴﻢ ﭼﺎﭖ ﻟﻴﺪﻥ ﺻﻔﺤﻪ ‪.٣٧٤‬‬ ‫‪ - ١٤‬ﻣﻌﺠﻢ ﺍﻟﺒﺪﺍﻥ ﭼﺎﭖ ﻣﺼﺮﺟﻠﺪ ﺍﻭﻝ ﺻﻔﺤﻪ ‪.١٦٠‬‬

‫ﺁﺫﺭﻱ ﻳﺎ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺍﺯ ﺍﻳﻦ ﻧﻮﺷﺘﻪ ﻫﺎ ﻛﻪ ﺍﺯ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺷﻨﺎﺧﺘﻪ ﺟﻐﺮﺍﻓﻲ ﻭ ﺗﺎﺭﻳﺦ ﺳﺪﻩ ﻫﺎﻱ ﭘﻴﺸﻴﻦ ﺗﺎﺭﻳﺦ ﻫﺠﺮﻱ ﺁﻭﺭﺩﻳﻢ ﻧﻴﻚ ﺭﻭﺷﻦ ﺍﺳﺖ‬ ‫ﻛﻪ ﺩﺭ ﺁﻥ ﺯﻣﺎﻧﻬﺎ ﺯﺑﺎﻥ ﻳﺎ ﻧﻴﻤﺰﺑﺎﻧﻲ ﻛﻪ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺳﺨﻦ ﮔﻔﺘﻪ ﻣﻴﺸﺪ ﺷﺎﺧﻪ ﺍﻱ ﺍﺯ ﻓﺎﺭﺳﻲ ﺑﻮﺩﻩ ﻭ ﺁﻧﺮﺍ »ﺁﺫﺭﻱ« ﻣﻴﻨﺎﻣﻴﺪﻩ ﺍﻧﺪ‬ ‫)ﭼﻨﺎﻧﻜﻪ ﻧﻴﻤﺰﺑﺎﻧﻲ ﺭﺍ ﻛﻪ ﺩﺭ ﺁﺭﺍﻥ ﺭﻭﺍﻥ ﺑﻮﺩﻩ ﺁﺭﺍﻧﻲ ﻣﻴﺨﻮﺍﻧﺪﻩ ﺍﻧﺪ( ﻭ ﺩﺭ ﺁﻥ ﺯﻣﺎﻧﻬﺎ ﻧﺸﺎﻧﻲ ﺍﺯ ﺯﺑﺎﻥ ﺗﺮﻛﻲ ﺩﺭ ﺁﺫﺭﺑﺎﻳﮕﺎﻥ‬ ‫)ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﺁﺭﺍﻥ( ﭘﺪﻳﺪﺍﺭ ﻧﺒﻮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻣﺎ ﮔﻮﺍﻩ ﺩﻳﮕﺮﻱ ﺍﺯ ﺳﺮﮔﺬﺷﺖ ﺍﺑﻮﺍﻟﻌﻼﻱ ﻣﻌﺮﻱ ﻭ ﺷﺎﮔﺮﺩ ﺍﻭ ﺍﺑﻮ ﺯﻛﺮﻳﺎ ﺧﻄﻴﺐ ﺗﺒﺮﻳﺰﻱ ﺩﺭ ﺩﺳﺖ ﻣﻴﺪﺍﺭﻳﻢ‪.‬‬ ‫ﺑﺪﻳﻨﺴﺎﻥ ﻛﻪ ﺍﺑﻮ ﺯﻛﺮﻳﺎ ﺍﺯ ﻫﻮﺵ ﻭ ﺯﻳﺮﻛﻲ ﺍﺳﺘﺎﺩ ﺧﻮﺩ ﺍﺑﻮﺍﻟﻌﻼﺀ ﺳﺨﻦ ﺭﺍﻧﺪﻩ ﭼﻨﻴﻦ ﻣﻴﮕﻮﻳﺪ ﻛﻪ ﺭﻭﺯﻱ ﺩﺭ ﻣﺴﺠﺪ ﻣﻌﺮﻩ ﭘﻴﺶ ﺍﻭ‬ ‫ﻧﺸﺴﺘﻪ ﺑﻮﺩﻡ ﻭ ﻳﻜﻲ ﺍﺯ ﻛﺘﺎﺑﻬﺎﻳﺶ ﺭﺍ ﺑﺮ ﻭﻱ ﻣﻴﺨﻮﺍﻧﺪﻡ ﻧﺎﮔﻬﺎﻥ ﻳﻜﻲ ﺍﺯ ﻫﻤﺸﻬﺮﻳﺎﻥ ﺧﻮﺩ ﺭﺍ ﺩﻳﺪﻡ ﻛﻪ ﺍﺯ ﻣﺴﺠﺪ ﺩﺭﺁﻣﺪ ﻭ‬ ‫ﻣﻴﺨﻮﺍﺳﺖ ﺑﻨﻤﺎﺯ ﺍﻳﺴﺘﺪ‪ .‬ﻣﻦ ﺩﻭ ﺳﺎﻝ ﺑﻮﺩ ﻛﻪ ﺩﺭ ﻣﻌﺮﻩ ﺯﻳﺴﺘﻪ ﻭ ﻛﺴﻲ ﺭﺍ ﺍﺯ ﻣﺮﺩﻡ ﺷﻬﺮ ﺧﻮﺩ ﻧﺪﻳﺪﻩ ﺑﻮﺩﻡ‪ .‬ﺍﺯ ﺍﻳﻨﺮﻭ ﺍﺯ ﺩﻳﺪﻥ ﺍﻭ‬ ‫ﺣﺎﻟﻢ ﺩﻳﮕﺮﮔﻮﻥ ﺷﺪ‪ .‬ﺍﺑﻮﺍﻟﻌﻼﺀ ﺣﺎﻝ ﻣﺮﺍ ﺩﺭﻳﺎﻓﺘﻪ ﭘﺮﺳﻴﺪ‪ :‬ﺗﻮ ﺭﺍ ﭼﻪ ﺭﻭﻱ ﺩﺍﺩ؟‪ .‬ﮔﻔﺘﻢ‪ :‬ﭘﺲ ﺍﺯ ﺁﻧﻜﻪ ﺳﺎﻟﻬﺎ ﻛﺴﻲ ﺭﺍ ﺍﺯ ﻣﺮﺩﻡ‬ ‫ﺷﻬﺮ ﺧﻮﺩ ﻧﺪﻳﺪﻩ ﺑﻮﺩﻡ ﺍﻛﻨﻮﻥ ﻳﻜﻲ ﺍﺯ ﻫﻤﺴﺎﻳﮕﺎﻥ ﺧﻮﻳﺶ ﺭﺍ ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﻴﺒﻴﻨﻢ‪ .‬ﮔﻔﺖ‪ :‬ﭘﺲ ﺑﺮﺧﻴﺰ ﻭ ﺑﺎ ﻭﻱ ﮔﻔﺘﮕﻮ ﻛﻦ‪ .‬ﮔﻔﺘﻢ‪:‬‬ ‫ﺗﺎ ﺩﺭﺱ ﺑﺎﻧﺠﺎﻡ ﺭﺳﺪ‪ .‬ﮔﻔﺖ‪ :‬ﺑﺮﺧﻴﺰ‪ ،‬ﻣﻦ ﭼﺸﻢ ﺑﺮﺍﻩ ﺗﻮ ﻣﻴﺪﺍﺭﻡ‪ .‬ﻣﻦ ﺑﺮﺧﺎﺳﺘﻪ ﻧﺰﺩ ﺁﻥ ﻣﺮﺩ ﻫﻤﺴﺎﻳﻪ ﺭﻓﺘﻢ ﻭ ﺑﺂﺫﺭﻱ‪ ١٥‬ﮔﻔﺘﮕﻮﻱ‬ ‫ﻓﺮﺍﻭﺍﻥ ﻛﺮﺩﻳﻢ ﻭ ﻫﺮﭼﻪ ﻣﻴﺨﻮﺍﺳﺘﻢ ﺍﺯ ﻭﻱ ﭘﺮﺳﻴﺪﻡ‪ ،‬ﻭ ﭼﻮﻥ ﭘﻴﺶ ﺍﺳﺘﺎﺩﻡ ﺑﺮﮔﺸﺘﻪ ﻧﺸﺴﺘﻢ‪ ،‬ﭘﺮﺳﻴﺪ ﺍﻳﻦ ﭼﻪ ﺯﺑﺎﻧﻲ ﺑﻮﺩﻛﻪ ﮔﻔﺘﮕﻮ‬ ‫ﺩﺍﺷﺘﻴﺪ؟!‪ ..‬ﮔﻔﺘﻢ‪ :‬ﺍﻳﻦ ﺯﺑﺎﻥ ﻣﺮﺩﻡ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺍﺳﺖ‪ .‬ﮔﻔﺖ‪ :‬ﻣﻦ ﺁﻧﺮﺍ ﻧﻤﻴﺸﻨﺎﺧﺘﻢ ﻭ ﺁﻧﭽﻪ ﺑﻬﻢ ﮔﻔﺘﻴﺪ ﻧﻔﻬﻤﻴﺪﻡ‪ .‬ﻭﻟﻲ ﻛﻠﻤﻪ ﻫﺎﻱ‬ ‫ﺷﻤﺎ ﺭﺍ ﺑﻴﺎﺩ ﺳﭙﺮﺩﻡ‪ .‬ﻣﻴﮕﻮﻳﺪ‪ :‬ﻫﻤﻪ ﻛﻠﻤﻪ ﻫﺎ ﺭﺍ ﻛﻪ ﺑﻬﻢ ﮔﻔﺘﻪ ﺑﻮﺩﻳﻢ ﺑﺎﺯ ﮔﻔﺖ ﻭ ﻣﻦ ﺍﺯ ﻫﻮﺵ ﺍﻭ ﺑﺲ ﺩﺭ ﺷﮕﻔﺖ ﺷﺪﻡ‪.‬‬

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‫ﺍﺯ ﺷﮕﻔﺘﻴﻬﺎﺳﺖ ﻛﻪ ﺩﺭ ﻛﺘﺎﺏ »ﻧﺎﻣﻪ ﺩﺍﻧﺸﻮﺭﺍﻥ« ﻛﻪ ﺩﺭ ﺯﻣﺎﻥ ﻧﺎﺻﺮﺍﻟﺪﻳﻨﺸﺎﻩ ﭼﻨﺪ ﺗﻨﻲ ﺁﻧﺮﺍ ﭘﺮﺩﺍﺧﺘﻪ ﺍﻧﺪ‪ ،‬ﺗﺮﺟﻤﻪ ﺍﻳﻦ‬ ‫ﺳﺮﮔﺬﺷﺖ ﺭﺍ ﺁﻭﺭﺩﻩ ﻭ »ﺍﻻﺫﺭﻳﻪ« »ﺯﺑﺎﻥ ﺗﺮﻛﺎﻥ« ﺗﺮﺟﻤﻪ ﻛﺮﺩﻩ ﺍﻧﺪ ﻭ ﺍﻳﻦ ﺧﻮﺩ ﺭﻫﻨﻤﻮﻧﺴﺖ ﻛﻪ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﺁﻥ ﻛﺘﺎﺏ ﺯﺑﺎﻥ‬ ‫ﺩﻳﮕﺮﻱ ﺑﺮﺍﻱ ﺁﺫﺭﺑﺎﻳﮕﺎﻥ ﺩﺭ ﻫﻴﭻ ﺯﻣﺎﻧﻲ ﺳﺮﺍﻍ ﻧﻤﻴﺪﺍﺷﺘﻪ ﺍﻧﺪ‪ .‬ﺍﺯ ﺳﻮﻱ ﺩﻳﮕﺮ ﺍﻳﻦ ﻟﻐﺰﺷﻲ ﺍﺯ ﺍﻳﺸﺎﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺗﺮﺟﻤﻪ ﺑﭙﻨﺪﺍﺭ‬ ‫ﺧﻮﺩ ﻛﺎﺭ ﺑﺴﺘﻪ ﻭ ﺑﻲ ﺁﻧﻜﻪ ﭼﮕﻮﻧﮕﻲ ﺭﺍ ﺑﺎﺯ ﻧﻤﺎﻳﻨﺪ ﺑﺠﺎﻱ ﺁﺫﺭﻱ ﺯﺑﺎﻥ ﺗﺮﻛﺎﻥ ﮔﺰﺍﺭﺩﻩ ﺍﻧﺪ‪ ،‬ﻭ ﺍﻳﻦ ﺩﺳﺘﺎﻭﻳﺰ ﺩﻳﮕﺮﻱ ﺩﺭ ﺩﺳﺖ‬ ‫ﻛﺴﺎﻧﻲ ﺷﺪﻩ ﻛﻪ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺭﺍ ﺍﺯ ﻧﺨﺴﺖ ﻣﻴﻬﻦ ﺗﺮﻛﺎﻥ ﻣﻴﭙﻨﺪﺍﺭﻧﺪ‪.‬‬

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‫‪ -‬ﺩﺭ ﻛﺘﺎﺏ ﺍﻧﺴﺎﺏ ﺳﻤﻌﺎﻧﻲ ﻛﻪ ﺩﺭ ﺍﺭﻭﭘﺎ ﭘﻴﻜﺮﻩ ﺑﺮﺩﺍﺷﺘﻪ ﺍﻧﺪ ﺑﺠﺎﻱ »ﺍﻻﺫﺭﻳﻪ« »ﺍﻻﺫﺭﺑﻴﺠﻴﺪﻩ« ﺍﺳﺖ‪ .‬ﺑﺎﻳﺪ ﮔﻔﺖ‪ :‬ﺭﻭﻧﻮﻳﺲ ﺩﺳﺖ ﺩﺭ ﺁﻥ ﺑﺮﺩﻩ ﻭ ﻳﺎ ﺷﺎﻳﺪ ﺩﺭﺳﺖ ﺁﻥ‬

‫»ﺍﻻﺫﺭﺑﻴﺠﻴﻪ« ﺑﻮﺩﻩ‪.‬‬ ‫‪ - ١٦‬ﺑﻴﮕﻤﺎﻥ ﺧﻄﻴﺐ ﺩﺭ ﺳﺘﺎﻳﺶ ﺍﺳﺘﺎﺩ ﺧﻮﺩﮔﺰﺍﻓﻪ ﺳﺮﺍﻳﻲ ﻛﺮﺩﻩ ﻭ ﺍﻳﻦ ﻧﺸﺪﻧﻴﺴﺖ ﻛﻪ ﻛﺴﻲ ﺯﺑﺎﻧﻲ ﺭﺍ ﻛﻪ ﻧﻤﻴﻔﻬﻤﺪ ﻳﻚ ﺭﺷﺘﻪ ﮔﻔﺘﮕﻮ ﺭﺍ ﺩﺭ ﺁﻥ ﺷﻨﻮﺩ ﻭ ﺑﻴﺎﺩ ﺳﭙﺎﺭﺩ‪.‬‬

‫ﮔﻔﺘﺎﺭ ﺩﻭﻡ‬ ‫ﺗﺮﻛﻲ ﭼﮕﻮﻧﻪ ﻭ ﺍﺯ ﻛﻲ ﺑﺂﺫﺭﺑﺎﻳﺠﺎﻥ ﺭﺍﻩ ﻳﺎﻓﺘﻪ؟‪..‬‬ ‫ﺯﻣﺎﻥ ﺳﻠﺠﻮﻗﻴﺎﻥ ﻳﺎ ﺭﻭﺯﮔﺎﺭ ﻛﻮﭺ ﺗﺮﻛﺎﻥ‪:‬‬ ‫ﺍﺯ ﺁﻧﭽﻪ ﺗﺎ ﺍﻳﻨﺠﺎ ﮔﻔﺘﻴﻢ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺗﺎ ﺳﺪﻩ ﻫﺎﻱ ﭘﻴﺸﻴﻦ ﺗﺎﺭﻳﺦ ﻫﺠﺮﻱ ﻣﺮﺩﻣﺶ ﺟﺰ ﺍﺯ ﺁﺭﻳﺎﻥ ﻳﺎ ﺍﻳﺮﺍﻥ‪ ،‬ﻭ‬ ‫ﺯﺑﺎﻧﺶ ﺟﺰ ﺍﺯ ﺭﻳﺸﻪ ﺁﺭﻱ ﻧﺒﻮﺩﻩ ﻭ ﺗﺎ ﺳﺪﻩ ﺷﺸﻢ ﺁﺫﺭﻱ ﺯﺑﺎﻥ ﺁﻧﺠﺎ ﺑﻮﺩﻩ‪ .‬ﭘﺲ ﺑﺎﻳﺪ ﭘﺮﺳﻴﺪ ﻛﻪ »ﺗﺮﻛﻲ ﭼﮕﻮﻧﻪ ﻭ ﺍﺯ ﻛﻲ‬ ‫ﺑﺂﺫﺭﺑﺎﻳﺠﺎﻥ ﺭﺍ ﻩ ﻳﺎﻓﺘﻪ؟!‪.«..‬‬ ‫ﺁﻧﭽﻪ ﻣﺎ ﺟﺴﺘﻪ ﺍﻳﻢ ﻭ ﻣﻴﺪﺍﻧﻴﻢ ﺗﺮﻛﻲ ﺑﺂﺫﺭﺑﺎﻳﺠﺎﻥ ﺍﺯ ﺯﻣﺎﻥ ﺳﻠﺠﻮﻗﻴﺎﻥ ﻭ ﺍﺯ ﺭﺍﻩ ﻛﻮﭺ ﺍﻳﻠﻬﺎﻱ ﺗﺮﻙ ﺩﺭﺁﻣﺪﻩ‪ .‬ﭘﻴﺶ ﺍﺯ ﺁﻥ‬ ‫ﺍﮔﺮ ﺩﺭ ﺗﺎﺭﻳﺦ ﻧﺸﺎﻧﻲ ﺍﺯ ﺑﻮﺩﻥ ﺗﺮﻛﺎﻥ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﭘﻴﺪﺍ ﻛﻨﻴﻢ ﺑﻴﮕﻤﺎﻥ ﺟﺰ ﺩﺳﺘﻪ ﺍﻧﺪﻛﻲ ﻧﺒﻮﺩﻩ ﺍﻧﺪ ﻭ ﭘﺲ ﺍﺯ ﺯﻣﺎﻧﻲ ﺍﺯ ﻣﻴﺎﻥ‬ ‫ﺭﻓﺘﻪ ﺍﻧﺪ‪.‬‬ ‫ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﺩﺭﺁﻣﺪﻥ ﺳﻠﺠﻮﻗﻴﺎﻥ ﺑﺎﻳﺮﺍﻥ ﻭ ﭼﻴﺮﻩ ﺷﺪﻥ ﺍﻳﺸﺎﻥ ﺑﻴﺶ ﺍﺯ ﺁﻧﭽﻪ ﺩﺭ ﻛﺘﺎﺑﻬﺎ ﻧﻤﺎﻳﺎﻧﺴﺖ ﺍﺭﺝ ﻣﻴﺪﺍﺭﺩ‪ .‬ﺍﮔﺮ ﺍﻳﻦ‬ ‫ﺭﺍﺳﺖ ﺍﺳﺖ ﻛﻪ ﺑﺎﻳﺪ ﻫﺮ ﭘﻴﺸﺂﻣﺪﻱ ﺭﺍ ﺍﺯ ﺭﻭﻱ ﻧﺘﻴﺠﻪ ﻫﺎﻱ ﺁﻥ ﺑﺴﻨﺠﻴﻢ ﺑﺎﻳﺪ ﺟﻨﮓ ﺩﻧﺪﺍﻧﻘﺎﻥ ﻭ ﻓﻴﺮﻭﺯﻱ ﺭﺍ ﻛﻪ ﺳﻠﺠﻮﻗﻴﺎﻥ ﺩﺭ‬ ‫ﺁﻥ ﺟﻨﮓ ﺑﺮ ﺳﻠﻄﺎﻥ ﻣﺴﻌﻮﺩ ﻏﺰﻧﻮﻱ ﻳﺎﻓﺘﻨﺪ ﻳﻜﻲ ﺍﺯ ﺑﺰﺭﮔﺘﺮﻳﻦ ﭘﻴﺸﺂﻣﺪﻫﺎﻱ ﺗﺎﺭﻳﺨﻲ ﺑﺸﻤﺎﺭﻳﻢ‪ .‬ﺯﻳﺮﺍ ﺩﺭ ﻧﺘﻴﺠﻪ ﺁﻥ ﺟﻨﮓ ﻭ‬ ‫ﻓﻴﺮﻭﺯﻳﺴﺖ ﻛﻪ ﺗﺮﻛﺎﻥ ﺑﺎﻧﺒﻮﻫﻲ ﺩﺭ ﺍﻳﺮﺍﻥ ﻭ ﻋﺮﺍﻕ ﻭ ﺳﻮﺭﻳﺎ ﻭ ﺁﺳﻴﺎﻱ ﻛﻮﭼﻚ ﭘﺮﺍﻛﻨﺪﻩ ﺷﺪﻧﺪ ﻭ ﭼﻨﺪﻳﻦ ﭘﺎﺩﺷﺎﻫﻲ ﺑﺰﺭﮔﻲ ﺍﺯ‬ ‫ﺁﻧﺎﻥ ﭘﺪﻳﺪ ﺁﻣﺪ ﻭ ﺩﺍﻣﻨﻪ ﺷﻬﺮﮔﺸﺎﻳﻴﻬﺎﻱ ﺁﻧﺎﻥ ﺗﺎ ﺁﻧﺴﻮﻱ ﺭﻭﺩ ﺩﺍﻧﻮﺏ ﺩﺭ ﺍﺭﻭﭘﺎ ﻛﺸﻴﺪﻩ ﮔﺮﺩﻳﺪ‪.‬‬ ‫ﻛﺴﺎﻧﻴﻜﻪ ﺍﺯ ﺗﺎﺭﻳﺦ ﺁﮔﺎﻫﻨﺪ ﺍﻳﻦ ﻣﻴﺪﺍﻧﻨﺪ ﻛﻪ ﺗﺮﻛﺎﻥ ﺩﺭ ﺯﻣﺎﻥ ﺍﺷﻜﺎﻧﻴﺎﻥ‪ ،‬ﺑﺎﻧﺒﻮﻫﻲ ﻓﺮﺍﻭﺍﻥ‪ ،‬ﺑﻤﺮﺯ ﺍﻳﺮﺍﻥ ﺭﺳﻴﺪﻧﺪ ﻭ ﺩﺭ ﺁﻧﺠﺎ‬ ‫ﻧﺸﻴﻤﻦ ﮔﺮﻓﺘﻪ ﻭ ﺑﻨﻴﺎﺩ ﭘﺎﺩﺷﺎﻫﻲ ﻧﻬﺎﺩﻧﺪ‪ .‬ﻭﻟﻲ ﺩﺭ ﺁﻧﺰﻣﺎﻥ ﺍﺷﻜﺎﻧﻴﺎﻥ‪ ،‬ﻭ ﭘﺲ ﺍﺯ ﺍﻳﺸﺎﻥ ﺳﺎﺳﺎﻧﻴﺎﻥ ﺑﻨﻴﺮﻭﻳﻲ ﻛﻪ ﻣﻴﺪﺍﺷﺘﻨﺪ ﻫﻤﻴﺸﻪ ﺟﻠﻮ‬ ‫ﺁﻧﺎﻥ ﺭﺍ ﻣﻴﮕﺮﻓﺘﻨﺪ‪ .‬ﺳﭙﺲ ﻧﻴﺰ ﭼﻮﻥ ﺳﺎﺳﺎﻧﻴﺎﻥ ﺑﺮﺍﻓﺘﺎﺩﻧﺪ ﺗﺎﺯﻳﺎﻥ ﺩﺭ ﺑﺮﺍﺑﺮ ﺗﺮﻛﺎﻥ ﺟﺎﻱ ﺁﻧﺎﻥ ﺭﺍ ﮔﺮﻓﺘﻨﺪ ﻭ ﺗﺎ ﺳﻴﺼﺪ ﺳﺎﻝ ﺑﻴﺸﺘﺮ‬ ‫ﻫﻤﻴﺸﻪ ﺟﻠﻮ ﺁﻧﺎﻥ ﺭﺍ ﻣﻴﮕﺮﻓﺘﻨﺪ‪ .‬ﺳﭙﺲ ﻧﻴﺰ ﭼﻮﻥ ﺭﺷﺘﻪ ﻛﺎﺭ ﺗﺎﺯﻳﺎﻥ ﺍﺯ ﻫﻢ ﮔﺴﻴﺨﺖ ﺳﺎﻣﺎﻧﻴﺎﻥ ﻫﻤﻮﺍﺭﻩ ﺳﻴﺼﺪ ﻫﺰﺍﺭ ﺳﻮﺍﺭﻩ ﻭ ﭘﻴﺎﺩﻩ‬ ‫ﺩﺭ ﻣﺮﺯ ﻛﺸﻮﺭ ﻧﮕﺎﻫﺒﺎﻥ ﻣﻴﮕﻤﺎﺭﺩﻧﺪ ﻭ ﺭﺍﻩ ﺗﺮﻛﺎﻥ ﺭﺍ ﺑﺎﺯ ﻧﻤﻴﮕﺰﺍﺭﺩﻧﺪ‪ .‬ﻫﻤﻴﻦ ﺭﻓﺘﺎﺭ ﺭﺍ ﺳﻠﻄﺎﻥ ﻣﺤﻤﻮﺩ ﻭ ﭘﺴﺮﺵ ﻣﺴﻌﻮﺩ ﻧﻴﺰ‬ ‫ﻣﻴﻨﻤﻮﺩﻧﺪ‪ .‬ﺍﻳﻨﺎﻥ ﮔﺮﭼﻪ ﺧﻮﺩ ﺗﺮﻙ ﺑﻮﺩﻧﺪ ﻣﻴﺎﻥ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺑﺰﺭﮒ ﺷﺪﻩ ﻭ ﺩﺭﺑﺎﺭﺷﺎﻥ ﻳﻚ ﺩﺭﺑﺎﺭ ﺍﻳﺮﺍﻧﻲ ﺑﻮﺩ‪ ،‬ﻭ ﺍﻳﻨﺴﺖ ﺭﺍﻩ ﺑﺮﻭﻱ‬ ‫ﺗﺮﻛﺎﻥ ﺑﺎﺯ ﻧﻤﻴﺪﺍﺷﺘﻨﺪ‪ .‬ﺩﺳﺘﻪ ﻫﺎﻳﻲ ﺭﺍ ﻛﻪ ﺧﻮﺩﺷﺎﻥ ﺁﻭﺭﺩﻩ ﺑﻮﺩﻧﺪ ﭼﻨﺎﻧﻜﻪ ﺧﻮﺍﻫﻴﻢ ﺩﻳﺪ ﺍﺯ ﺁﻥ ﻧﻴﺰ ﭘﺸﻴﻤﺎﻧﻲ ﻣﻴﻨﻤﻮﺩﻧﺪ‪.‬‬ ‫ﻫﺰﺍﺭﺳﺎﻝ ﻛﻤﺎﺑﻴﺶ ﺗﺮﻛﺎﻥ ﺩﺭ ﻣﺮﺯ ﺍﻳﺮﺍﻥ ﺍﻳﺴﺘﺎﺩﻧﺪ‪ ،‬ﻭ ﺩﺭ ﺍﻳﻦ ﻣﻴﺎﻥ ﺷﻤﺎﺭﻩ ﺍﻳﺸﺎﻥ ﺑﺲ ﺍﻧﺒﻮﻩ ﮔﺮﺩﻳﺪﻩ ﻭ ﺩﺳﺘﻪ ﻫﺎﻱ ﺩﻳﮕﺮﻱ‬ ‫ﺍﺯ ﭘﺸﺖ ﺳﺮ ﺑﺂﻧﺎﻥ ﭘﻴﻮﺳﺘﻨﺪ ﻭ ﻫﻤﻴﺸﻪ ﺁﻣﺎﺩﻩ ﻛﻮﭺ ﻭ ﭘﻴﺸﺮﻓﺖ ﻣﻴﺎﻳﺴﺘﺎﺩﻧﺪ‪ ،‬ﻭ ﭼﻮﻥ ﻃﻐﺮﻝ ﺑﻴﻚ ﻭ ﺑﺮﺍﺩﺭﺍﻧﺶ ﺩﺭ ﺳﺎﻝ ‪٤٣١‬‬ ‫ﺳﻠﻄﺎﻥ ﻣﺴﻌﻮﺩ ﺭﺍ ﺷﻜﺴﺘﻨﺪ ﻭ ﺑﺮ ﺧﺮﺍﺳﺎﻥ ﺩﺳﺖ ﻳﺎﻓﺘﻪ ﺑﻨﻴﺎﺩ ﻓﺮﻣﺎﻧﺮﻭﺍﻳﻲ ﮔﺰﺍﺭﺩﻧﺪ ﻭ ﺑﺪﻳﻨﺴﺎﻥ ﺭﺍﻩ ﻛﻮﭺ ﺑﺎﺯ ﮔﺮﺩﻳﺪ‪ ،‬ﮔﺬﺷﺘﻪ ﺍﺯ‬ ‫ﮔﺮﻭﻩ ﺑﺴﻴﺎﺭ ﺍﻧﺒﻮﻫﻲ ﻛﻪ ﺑﺎ ﺧﻮﺩ ﺳﻠﺠﻮﻗﻴﺎﻥ ﺁﻣﺪﻧﺪ ﻭ ﺳﭙﺎﻩ ﺍﻳﺸﺎﻥ ﺑﻮﺩﻧﺪ‪ ،‬ﮔﺮﻭﻫﻬﺎﻱ ﺩﻳﮕﺮﻱ ﺍﺯ ﭘﺸﺖ ﺳﺮ ﭘﻴﺎﭘﻲ ﺭﺳﻴﺪﻧﺪ ﻭ ﺷﺎﻳﺪ‬ ‫ﺑﻴﺴﺖ ﺳﺎﻝ ﻧﮕﺬﺷﺖ ﻛﻪ ﺑﻬﺮ ﮔﻮﺷﻪ ﺍﻳﺮﺍﻥ ﭘﺮﺍﻛﻨﺪﻩ ﺷﺪﻧﺪ‪ ،‬ﻭ ﺩﺳﺘﻪ ﻫﺎﻳﻲ ﺍﺯ ﺁﻧﺎﻥ ﺗﺎ ﺑﻌﺮﺍﻕ ﻭ ﺩﻳﮕﺮ ﺟﺎﻫﺎ ﭘﻴﺶ ﺭﻓﺘﻨﺪ‪.‬‬ ‫ﺍﮔﺮ ﻛﺴﺎﻧﻲ ﻛﺘﺎﺏ ﺍﺑﻦ ﺍﺛﻴﺮ ﻭ ﺩﻳﮕﺮ ﻛﺘﺎﺑﻬﺎ ﺭﺍ ﺑﺨﻮﺍﻧﻨﺪ ﻭ ﺗﺎﺭﻳﺦ ﺳﺪﻩ ﻫﺎﻱ ﺍﺳﻼﻣﻲ ﺭﺍ ﮔﺎﻡ ﺑﮕﺎﻡ ﭘﻴﺶ ﺁﻳﻨﺪ ﻧﻴﻚ ﺧﻮﺍﻫﻨﺪ‬ ‫ﺩﻳﺪ ﻛﻪ ﺁﻣﺪﻥ ﺳﻠﺠﻮﻗﻴﺎﻥ ﺭﻧﮓ ﺩﻳﮕﺮﻱ ﺑﺠﻬﺎﻥ ﺍﺳﻼﻡ ﺩﺍﺩﻩ ﻭ ﺭﻭﺯﮔﺎﺭ ﻧﻮﻳﻨﻲ ﺭﺍ ﺑﺎﺯ ﻛﺮﺩﻩ‪ ،‬ﻭ ﺩﺭ ﻫﻤﻪ ﺟﺎ ﺭﺷﺘﻪ ﻛﺎﺭﻫﺎ ﺑﺪﺳﺖ‬

‫ﺁﺫﺭﻱ ﻳﺎ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺗﺮﻛﺎﻥ ﺍﻓﺘﺎﺩﻩ‪ .‬ﺍﮔﺮﭼﻪ ﺩﺭ ﻫﻴﭻ ﺟﺎ ﺷﻤﺎﺭﻩ ﺩﺭﺳﺘﻲ ﺍﺯ ﺁﻧﻬﺎ ﺑﺪﺳﺖ ﻧﻤﻴﺪﻫﻨﺪ ﻭ ﺧﻮﺩ ﻧﺘﻮﺍﻧﺴﺘﻨﺪﻱ ﺩﺍﺩ‪ ،‬ﻟﻴﻜﻦ ﺟﻤﻠﻪ ﻫﺎﻳﻲ ﺭﺍ ﮔﺎﻫﻲ‬ ‫ﻣﻴﻨﮕﺎﺭﻧﺪ ﻛﻪ ﺍﻧﺪﺍﺯﻩ ﺍﻧﺒﻮﻫﻲ ﺗﺮﻛﺎﻥ ﺭﺍ ﻣﻴﺮﺳﺎﻧﺪ‪.‬‬ ‫ﺍﺑﻦ ﺍﺛﻴﺮ ﺩﺭ ﺳﺎﻝ ‪ ٤٣٥‬ﻫﺠﺮﻱ ﻣﻴﮕﻮﻳﺪ‪» :‬ﺩﺭ ﺍﻳﻦ ﺳﺎﻝ ﺩﻩ ﻫﺰﺍﺭ ﺧﺮﮔﺎﻩ ﺍﺯ ﺗﺮﻛﺎﻥ ﻛﻪ ﻫﻤﻴﺸﻪ ﺑﺴﺮﺯﻣﻴﻦ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻭ‬ ‫ﭘﻴﺮﺍﻣﻮﻧﻬﺎﻱ ﻛﺎﺷﻐﺮ ﻭ ﺑﻼﺳﺎﻏﻮﻥ ﺗﺎﺧﺘﻪ ﺗﺎﺭﺍﺝ ﻛﺮﺩﻧﺪﻱ‪ ،‬ﺍﺳﻼﻡ ﭘﺬﻳﺮﻓﺘﻨﺪ ﻭ ﺩﺭ ﻋﻴﺪ ﻗﺮﺑﺎﻥ ﺑﻴﺴﺖ ﻫﺰﺍﺭ ﮔﻮﺳﻔﻨﺪ ﺳﺮ ﺑﺮﻳﺪﻧﺪ«‪.‬‬ ‫ﻣﻴﮕﻮﻳﺪ‪» :‬ﺍﻳﻦ ﺗﻴﺮﻩ ﻫﺎ ﭘﻴﺶ ﺍﺯ ﺍﻳﻦ ﻧﺎﭼﺎﺭ ﺑﻮﺩﻧﺪ ﻛﻪ ﻫﻤﮕﻲ ﻳﻜﺠﺎ ﮔﺮﺩ ﺁﻣﺪﻩ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺁﺳﻴﺐ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻧﮕﻪ ﺩﺍﺭﻧﺪ‪ .‬ﻟﻴﻜﻦ‬ ‫ﭼﻮﻥ ﺍﺳﻼﻡ ﭘﺬﻳﺮﻓﺘﻨﺪ ﻫﺮ ﮔﺮﻭﻫﻲ ﺭﻭ ﺑﺴﻮﻳﻲ ﺁﻭﺭﺩﻧﺪ ﻭ ﺩﺭ ﺳﺮﺯﻣﻴﻨﻬﺎﻱ ﺍﺳﻼﻣﻲ ﭘﺮﺍﻛﻨﺪﻩ ﺷﺪﻧﺪ ﻭ ﻫﺮ ﺩﻩ ﻫﺰﺍﺭ ﺧﺮﮔﺎﻩ ﻳﺎ ﺑﻴﺶ‬ ‫ﻳﺎ ﻛﻢ ﺩﺭ ﺳﺮﺯﻣﻴﻦ ﺩﻳﮕﺮﻱ ﻓﺮﻭﺩ ﺁﻣﺪﻧﺪ«‪.‬‬ ‫ﻫﻤﻮ ﺩﺭ ﺳﺎﻝ ‪ ٤٤٠‬ﮔﻮﻳﺪ‪» :‬ﺍﻳﻨﺴﺎﻝ ﮔﺮﻭﻩ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻏﺰﺍﻥ ﺍﺯ ﻣﺎﻭﺭﺍﺀﺍﻟﻨﻬﺮ ﭘﻴﺶ ﺍﺑﺮﺍﻫﻴﻢ ﻧﻴﺎﻝ )ﺑﺮﺍﺩﺭ ﻣﺎﺩﺭﻱ ﻃﻐﺮﻝ ﺑﻴﻚ‬ ‫ﻛﻪ ﻓﺮﻣﺎﻧﺮﻭﺍﻱ ﺭﻱ ﻭ ﻫﻤﺪﺍﻥ ﺑﻮﺩ( ﺁﻣﺪﻧﺪ‪ .‬ﺍﻭ ﮔﻔﺖ‪ :‬ﺳﺮﺯﻣﻴﻦ ﻣﻦ ﮔﻨﺠﺎﻳﺶ ﺷﻤﺎ ﻭ ﺗﻮﺍﻧﺎﻳﻲ ﺭﻭﺯﻱ ﻭ ﺧﻮﺭﺍﻙ ﺷﻤﺎ ﺭﺍ ﻧﺪﺍﺭﺩ‪.‬‬ ‫ﺑﻬﺘﺮ ﺁﻧﺴﺖ ﻛﻪ ﺑﺮﻭﻡ )ﺁﺳﻴﺎﻱ ﻛﻮﭼﻚ( ﺭﻓﺘﻪ ﻭ ﺑﺎ ﻛﺎﻓﺮﺍﻥ ﺟﻨﮓ ﻭ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﻛﻮﺷﺶ ﻛﻨﻴﺪ«‪.‬‬ ‫ﺍﺑﻦ ﺑﻲ ﺑﻲ ﻣﻴﻨﻮﻳﺴﺪ‪» :‬ﭼﻮﻥ ﺳﻠﻴﻤﺎﻥ ﺷﺎﻩ ﭘﺴﺮ ﻗﺘﻠﻤﺶ ﺭﺍ ﺑﺠﻨﮓ ﺭﻭﻡ ﺑﺂﺳﻴﺎﻱ ﻛﻮﭼﻚ ﻓﺮﺳﺘﺎﺩﻧﺪ ﺻﺪ ﻭ ﺑﻴﺴﺖ ﻫﺰﺍﺭ‬ ‫ﺧﺎﻧﻮﺍﺭ ﺗﺮﻛﻤﻦ ﺭﺍ ﻛﻪ ﺍﺯ ﺗﺮﻛﺴﺘﺎﻥ ﺁﻣﺪﻩ ﺑﻮﺩﻧﺪ ﺳﭙﺎﻩ ﺍﻭ ﻛﺮﺩﻧﺪ«‪.‬‬

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‫ﺍﺯ ﺍﻳﻦ ﻧﻮﺷﺘﻪ ﻫﺎ ﻛﻪ ﺍﺯ ﻛﺘﺎﺑﻬﺎ ﺗﻜﻪ ﺗﻜﻪ ﺑﺪﺳﺖ ﻣﻴﺂﻳﺪ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺩﺭ ﺯﻣﺎﻥ ﺳﻠﺠﻮﻗﻴﺎﻥ ﺗﺮﻛﺎﻥ ﺑﺎﻧﺒﻮﻫﻲ ﺑﺴﻴﺎﺭ ﺑﺎﻳﺮﺍﻥ ﻭ‬ ‫ﺍﻳﻦ ﺳﺮﺯﻣﻴﻨﻬﺎ ﺁﻣﺪﻩ ﺍﻧﺪ‪ ،‬ﻭ ﺍﻳﻦ ﭼﻴﺰﻳﺴﺖ ﻛﻪ ﺧﻮﺩ ﺗﺎﺭﻳﺦ ﻧﻴﺰ ﻣﻴﺮﺳﺎﻧﺪ‪ .‬ﺯﻳﺮﺍ ﮔﺬﺷﺘﻪ ﺍﺯ ﭘﺎﺩﺷﺎﻫﻲ ﺑﺴﻴﺎﺭ ﺑﺰﺭﮔﻲ ﻛﻪ ﻃﻐﺮﻝ ﻭ‬ ‫ﺑﺮﺍﺩﺭﺍﻧﺶ ﺩﺭ ﺍﻳﺮﺍﻥ ﻭ ﻋﺮﺍﻕ ﺑﻨﻴﺎﺩ ﻧﻬﺎﺩﻧﺪ ﻭ ﺁﻥ ﻛﺎﺭﻫﺎﻱ ﺑﺰﺭﮒ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻧﺪ‪ ،‬ﻳﻚ ﭘﺎﺩﺷﺎﻫﻲ ﺩﻳﮕﺮﻱ ﺍﺯ ﺍﻳﺸﺎﻥ ﺩﺭ ﺁﺳﻴﺎﻱ‬ ‫ﻛﻮﭼﻚ ﺑﻨﺎﻡ ﺳﻠﺠﻮﻗﻴﺎﻥ ﺭﻭﻡ ﭘﺪﻳﺪ ﺁﻣﺪﻩ ﻛﻪ ﺁﻥ ﻧﻴﺰ ﺑﺰﺭﮒ ﻭ ﻧﻴﺮﻭﻣﻨﺪ ﺑﻮﺩﻩ ﻭ ﺟﺎﻳﻲ ﺩﺭ ﺗﺎﺭﻳﺦ ﺑﺮﺍﻱ ﺧﻮﺩ ﺑﺎﺯ ﻛﺮﺩﻩ‪ .‬ﭘﺲ ﺍﺯ‬ ‫ﻣﺮﮒ ﻣﻠﻜﺸﺎﻩ ﻳﻚ ﭘﺎﺩﺷﺎﻫﻲ ﻧﻴﺰ ﺩﺭ ﺷﺎﻡ ﭘﺪﻳﺪ ﺁﻣﺪﻩ‪.‬‬ ‫ﭘﺲ ﺍﺯ ﺁﻥ ﺍﺗﺎﺑﻜﺎﻥ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻭ ﻓﺎﺭﺱ ﻭ ﺍﺭﻣﻨﺴﺘﺎﻥ ﻭ ﺩﻳﮕﺮ ﺟﺎﻫﺎ ﺑﺮﺧﺎﺳﺘﻪ ﺍﻧﺪ‪ .‬ﭘﺲ ﺍﺯ ﺁﻥ ﺧﻮﺍﺭﺯﻣﺸﺎﻫﻴﺎﻥ ﭘﻴﺪﺍ‬ ‫ﺷﺪﻩ ﺍﻧﺪ‪ .‬ﭘﺲ ﺍﺯ ﺯﻣﺎﻥ ﻣﻐﻮﻝ ﻗﺮﻩ ﻗﻮﻳﻮﻧﻠﻮﻳﺎﻥ ﻭ ﺁﻕ ﻗﻮﻳﻮﻧﻠﻮﻳﺎﻥ ﭘﺪﻳﺪ ﺁﻣﺪﻩ ﺍﻧﺪ‪ .‬ﺩﺭ ﺁﺳﻴﺎﻱ ﻛﻮﭼﻚ ﻋﺜﻤﺎﻧﻴﺎﻥ ﺑﺮﺧﺎﺳﺘﻪ ﻭ ﺁﻥ‬ ‫ﻛﺎﺭﻫﺎﻱ ﺑﺰﺭﮒ ﺗﺎﺭﻳﺨﻲ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ ﺍﻧﺪ‪.‬‬ ‫ﺍﻳﻨﻬﺎ ﻫﻤﻪ ﺑﺎ ﺩﺳﺖ ﺗﺮﻛﺎﻥ ﺍﻧﺠﺎﻡ ﮔﺮﻓﺘﻪ ﻭ ﺑﻬﺘﺮﻳﻦ ﺭﻫﻨﻤﻮﻥ ﺑﻔﺰﻭﻧﻲ ﻭ ﺍﻧﺒﻮﻫﻲ ﺍﻳﺸﺎﻥ ﺩﺭ ﺍﻳﺮﺍﻥ ﻭ ﺍﻳﻦ ﭘﻴﺮﺍﻣﻮﻧﻬﺎ ﻣﻴﺒﺎﺷﺪ‪.‬‬ ‫ﻧﺨﺴﺘﻴﻦ ﺩﺳﺘﻪ ﻫﺎﻱ ﺗﺮﻛﺎﻥ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ‪:‬‬ ‫ﺍﮔﺮﭼﻪ ﺭﺍﻩ ﻛﻮﭺ ﺑﺮﻭﻱ ﺗﺮﻛﺎﻥ ﺍﺯ ﺯﻣﺎﻥ ﭘﺎﺩﺷﺎﻫﻲ ﺳﻠﺠﻮﻗﻴﺎﻥ ﺑﺎﺯ ﺷﺪ ﻟﻴﻜﻦ ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﺩﺳﺘﻪ ﻫﺎﻳﻲ ﭘﻴﺶ ﺍﺯ ﺁﻧﺰﻣﺎﻥ‬ ‫ﺑﺎﻳﺮﺍﻥ ﺁﻣﺪﻩ ﺍﻧﺪ ﻭ ﺑﺂﺫﺭﺑﺎﻳﺠﺎﻥ ﺭﺳﻴﺪﻩ ﺍﻧﺪ‪ .‬ﺑﺪﻳﻨﺴﺎﻥ ﻛﻪ ﺳﻠﻄﺎﻥ ﻣﺤﻤﻮﺩ ﭼﻮﻥ ﺑﻤﺎﻭﺭﺍﺀﺍﻟﻨﻬﺮ ﺭﻓﺖ ﮔﺮﻭﻫﻲ ﺍﺯ ﺗﺮﻛﺎﻥ ﺭﺍ )ﭘﻨﺠﺎﻩ‬ ‫ﻫﺰﺍﺭ ﺗﻦ ﻛﻤﺎ ﺑﻴﺶ( ﺑﺎ ﺧﻮﺩ ﺑﺎﻳﺮﺍﻥ ﺁﻭﺭﺩ ﻭ ﺩﺭ ﺧﺮﺍﺳﺎﻥ ﻧﺸﻴﻤﻦ ﺩﺍﺩ‪ ،‬ﻭ ﺍﻳﻨﺎﻥ ﭼﻮﻥ ﺯﻣﺎﻧﻲ ﺑﻮﺩﻧﺪ ﺩﺳﺘﻪ ﺍﻱ ﺍﺯ ﺍﻳﺸﺎﻥ ﺟﺪﺍ‬ ‫ﮔﺮﺩﻳﺪﻩ ﺍﺯ ﺭﺍﻩ ﻛﺮﻣﺎﻥ ﺁﻫﻨﮓ ﺍﺳﭙﻬﺎﻥ ﻛﺮﺩﻧﺪ‪ ،‬ﻭ ﭼﻮﻥ ﻣﺤﻤﻮﺩ ﻧﺎﻣﻪ ﺑﻌﻼﺀﺍﻟﺪﻭﻟﻪ ﺧﺪﺍﻭﻧﺪ ﺍﺳﭙﻬﺎﻥ ﻧﻮﺷﺖ ﻛﻪ ﺁﻧﺎﻥ ﺭﺍ ﺑﺎﺯ‬ ‫ﮔﺮﺩﺍﻧﺪ ﻭ ﻳﺎ ﻛﺸﺘﻪ ﺳﺮﻫﺎﺷﺎﻥ ﺭﺍ ﻓﺮﺳﺘﺪ ﻭ ﻋﻼﺀ ﺍﻟﺪﻭﻟﻪ ﻣﻴﺨﻮﺍﺳﺖ ﺑﻨﻴﺮﻧﮓ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﻫﺪ‪ ،‬ﺗﺮﻛﺎﻥ ﻓﻬﻤﻴﺪﻩ ﻭ ﺧﻮﺩ ﺭﺍ ﺍﺯ‬

‫‪ – ١‬ﺗﺮﺟﻤﻪ ﺗﺮﻛﻲ ﺳﻠﺠﻮﻗﻨﺎﻣﻪ ﺍﺑﻦ ﺑﻲ ﺑﻲ ﭼﺎﭖ ﭘﺎﺭﻳﺲ ﺻﻔﺤﻪ ‪.٢‬‬

‫ﺁﺫﺭﻱ ﻳﺎ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺩﺍﻡ ﺭﻫﺎ ﮔﺮﺩﺍﻧﻴﺪﻧﺪ ﻭ ﺍﺯ ﺍﺳﭙﻬﺎﻥ ﺑﻴﺮﻭﻥ ﺁﻣﺪﻧﺪ ﻭ ﺩﺭ ﻫﻤﺎﻧﺠﺎ ﻳﻐﻤﺎ ﻛﻨﺎﻥ ﺧﻮﺩ ﺭﺍ ﺑﺂﺫﺭﺑﺎﻳﺠﺎﻥ ﺭﺳﺎﻧﻴﺪﻧﺪ‪ .‬ﻛﻪ ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ‪:‬‬ ‫ﻧﺨﺴﺘﻴﻦ ﺩﺳﺘﻪ ﺍﺯ ﺗﺮﻛﺎﻥ ﺩﺭ ﺁﻥ ﺳﺮﺯﻣﻴﻦ ﺑﻮﺩﻧﺪ‪.‬‬ ‫ﺍﻳﻦ ﺩﺍﺳﺘﺎﻥ ﭘﻴﺶ ﺍﺯ ﺳﺎﻝ ‪ ٤١١‬ﻫﺠﺮﻱ ﻭ ﺷﻤﺎﺭﻩ ﺗﺮﻛﺎﻥ ﻳﺎ ﻏﺰﺍﻥ ﺩﻭ ﻫﺰﺍﺭ ﺧﺮﮔﺎﻩ ﻛﻤﺎﺑﻴﺶ ﺑﻮﺩﻩ ﻛﻪ ﻫﺮ ﺧﺮﮔﺎﻫﻲ ﺭﺍ‬ ‫ﺭﻭﻳﻬﻢ ﻫﻔﺖ ﻳﺎ ﻫﺸﺖ ﺗﻦ ﻣﻴﺘﻮﺍﻥ ﺷﻤﺮﺩ‪ .‬ﺧﺪﺍﻭﻧﺪ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺩﺭ ﺍﻳﻦ ﺯﻣﺎﻥ ﻭﻫﺴﻮﺩﺍﻥ ﭘﺴﺮ ﻣﺤﻤﺪ ﺭﻭﺍﺩﻱ ﺑﻮﺩ‪ ،‬ﻭ ﺍﻭ ﭼﻮﻥ ﺑﺎ‬ ‫ﻓﺮﻣﺎﻧﺮﻭﺍﻳﺎﻥ ﻧﺰﺩﻳﻚ ﺩﻳﮕﺮ ﺍﺯ ﺷﺪﺍﺩﻳﺎﻥ ﺁﺭﺍﻥ ﻭ ﺩﻳﮕﺮﺍﻥ ﺩﺷﻤﻨﻲ ﻭ ﻫﻤﭽﺸﻤﻲ ﻣﻴﺪﺍﺷﺖ‪ ،‬ﺍﺯ ﺭﺳﻴﺪﻥ ﺍﻳﻨﺎﻥ ﻛﻪ ﻫﻤﻪ ﻣﺮﺩﺍﻥ‬ ‫ﺟﻨﮕﺠﻮ ﻭ ﺳﺨﺖ ﻛﻤﺎﻥ ﻣﻴﺒﻮﺩﻧﺪ ﺧﺸﻨﻮﺩ ﮔﺮﺩﻳﺪ ﻭ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻧﺸﻴﻤﻦ ﺩﺍﺩ‪ .‬ﻭﻟﻲ ﺍﻳﻨﺎﻥ ﺩﺭ ﺁﻧﺠﺎ ﺁﺳﻮﺩﻩ ﻧﻨﺸﺴﺘﻨﺪ ﻭ ﭘﻴﺎﭘﻲ‬ ‫ﺑﺎﺭﻣﻨﺴﺘﺎﻥ ﻭ ﺟﺎﻫﺎﻱ ﺩﻳﮕﺮ ﺗﺎﺧﺘﻨﺪ ﻭ ﺗﺎﺭﺍﺝ ﻭ ﻭﻳﺮﺍﻧﻲ ﺩﺭﻳﻎ ﻧﮕﻔﺘﻨﺪ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺍﻳﺸﺎﻥ ﺭﺍ ﺩﺍﺳﺘﺎﻧﻬﺎﻱ ﺩﺭﺍﺯﻱ ﻫﺴﺖ ﻛﻪ ﻣﺎ ﺩﺭ ﺟﺎﻱ‬ ‫ﺩﻳﮕﺮﻱ ﻧﻮﺷﺘﻪ ﺍﻳﻢ ﻭ ﺩﺭ ﺍﻳﻨﺠﺎ ﻧﻴﺎﺯﻱ ﺑﻴﺎﺩ ﻛﺮﺩﻥ ﺁﻧﻬﺎ ﻧﻤﻲ ﺑﻴﻨﻴﻢ‪.‬‬

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‫ﺁﻥ ﺩﺳﺘﻪ ﺍﺯ ﺍﻳﻦ ﺗﺮﻛﺎﻥ ﻛﻪ ﺩﺭ ﺧﺮﺍﺳﺎﻥ ﺑﺎﺯﻣﺎﻧﺪﻧﺪ ﭼﻮﻥ ﺁﻧﺎﻥ ﻫﻢ ﺩﻣﻲ ﺁﺳﻮﺩﻩ ﻧﻤﻴﻨﺸﺴﺘﻨﺪ‪ ،‬ﻣﺤﻤﻮﺩ ﺑﺎﺭﻫﺎ ﺳﭙﺎﻩ ﺑﺴﺮﻛﻮﺏ‬ ‫ﺍﻳﺸﺎﻥ ﻓﺮﺳﺘﺎﺩ ﻭ ﻳﻜﺒﺎﺭ ﻧﻴﺰ ﺧﻮﺩ ﺑﺮ ﺳﺮ ﺍﻳﺸﺎﻥ ﺭﻓﺖ ﻭ ﻫﻤﮕﻲ ﺍﻳﺸﺎﻥ ﺭﺍ ﺍﺯ ﺧﺮﺍﺳﺎﻥ ﺑﺒﻠﺨﺎﻧﻜﻮﻩ ﺑﺎﺯ ﺭﺍﻧﺪ‪ .‬ﻟﻴﻜﻦ ﭼﻮﻥ ﺩﺭ ﺳﺎﻝ‬ ‫‪ ٤٢٠‬ﻣﺤﻤﻮﺩ ﻣﺮﺩ ﻭ ﭘﺴﺮﺵ ﻣﺤﻤﺪ ﺩﺭ ﻏﺰﻧﻴﻦ ﺑﺠﺎﻱ ﻭﻱ ﻧﺸﺴﺖ ﻭ ﺍﺯ ﺍﻳﻨﺴﻮﻱ ﻣﺴﻌﻮﺩ ﺍﺯ ﺭﻱ ﻟﺸﮕﺮ ﺑﺮ ﺳﺮ ﻏﺰﻧﻴﻦ ﻣﻴﺒﺮﺩ ﻭ ﺩﺭ‬ ‫ﺍﻳﻦ ﻫﻨﮕﺎﻡ ﺩﻭﺑﺎﺭﻩ ﺍﻭ ﺩﺳﺘﻪ ﻫﺎﻳﻲ ﺭﺍ ﺍﺯ ﺗﺮﻛﺎﻥ ﻳﺎ ﻏﺰﺍﻥ ﺑﻴﺎﺭﻱ ﺧﻮﺩ ﺧﻮﺍﺳﺖ ﻭ ﺳﭙﺲ ﺁﻧﺎﻥ ﺭﺍ ﺩﺭ ﺧﺮﺍﺳﺎﻥ ﻧﺸﻴﻤﻦ ﺩﺍﺩ ﻛﻪ‬ ‫ﺳﺎﻟﻬﺎﻳﻲ ﺩﺭ ﺁﻧﺠﺎ ﻣﻴﺒﻮﺩﻧﺪ ﻭ ﻣﺮﺩﺍﻥ ﺍﻳﺸﺎﻥ ﺩﺭ ﺳﭙﺎﻩ ﻛﺎﺭ ﻣﻴﻜﺮﺩﻧﺪ‪ .‬ﻟﻴﻜﻦ ﻣﺴﻌﻮﺩ ﭼﻮﻥ ﻛﻴﻨﻪ ﺍﻳﺸﺎﻥ ﺭﺍ ﺩﺭ ﺩﻝ ﻣﻴﺪﺍﺷﺖ ﺧﻮﺍﺳﺖ‬ ‫ﺑﻨﻴﺮﻧﮓ ﻛﻴﻨﻪ ﺟﻮﻳﺪ ﻭ ﺁﻧﺎﻥ ﺭﺍ ﻫﻤﺮﺍﻩ ﺗﺎﺵ ﻓﺮﺍﺵ ﺭﻭﺍﻧﻪ ﺭﻱ ﮔﺮﺩﺍﻧﻴﺪ ﻭ ﺑﺎﻭ ﺩﺳﺘﻮﺭ ﮔﺮﻓﺘﻦ ﻭ ﻛﺸﺘﻦ ﺁﻧﺎﻥ ﺭﺍ ﺩﺍﺩ‪ ،‬ﻭ ﺗﺎﺵ ﺩﺭ‬ ‫ﺭﻱ ﭼﻮﻥ ﺧﻮﺍﺳﺖ ﺍﻧﺪﻳﺸﻪ ﺧﻮﺩ ﺭﺍ ﺑﻜﺎﺭ ﺑﻨﺪﺩ ﺩﺭ ﻣﻴﺎﻧﻪ ﺁﺷﻮﺏ ﺑﺮﺧﺎﺳﺖ ﻭ ﺗﺮﻛﺎﻥ ﺩﻟﻴﺮﺍﻧﻪ ﺟﻨﮓ ﻧﻤﻮﺩﻧﺪ ﻭ ﺗﺎﺵ ﺭﺍ ﻛﻪ‬ ‫ﺳﭙﻬﺴﺎﻻﺭ ﺭﻱ ﻣﻴﺒﻮﺩ ﻛﺸﺘﻨﺪ ﻭ ﻫﻤﻪ ﻛﺴﺎﻥ ﻣﺴﻌﻮﺩ ﺭﺍ ﺍﺯ ﺭﻱ ﺑﻴﺮﻭﻥ ﻛﺮﺩﻧﺪ‪ .‬ﺍﻳﻦ ﺩﺭ ﺳﺎﻟﻬﺎﻱ ‪ ٤٢٨‬ﻭ ‪ ٤٢٩‬ﺑﻮﺩ ﻛﻪ ﺍﻳﻨﻬﻨﮕﺎﻡ‬ ‫ﺳﻠﺠﻮﻗﻴﺎﻥ ﻧﻴﺰ ﺑﺨﺮﺍﺳﺎﻥ ﺩﺭﺁﻣﺪﻩ ﺑﻮﺩﻧﺪ ﻭ ﻣﺴﻌﻮﺩ ﭼﻮﻥ ﮔﺮﻓﺘﺎﺭ ﺍﻳﺸﺎﻥ ﺑﻮﺩ ﻧﺘﻮﺍﻧﺴﺖ ﺑﻪ ﺭﻱ ﭘﺮﺩﺍﺯﺩ‪ ،‬ﻭ ﺍﻳﻦ ﺗﺮﻛﺎﻥ ﭼﻮﻥ ﺑﺂﻧﺠﺎ‬ ‫ﺩﺳﺖ ﻳﺎﻓﺘﻨﺪ ﻳﻜﺪﺳﺘﻪ ﺩﺭ ﺁﻧﺠﺎ ﺑﺎﺯﻣﺎﻧﺪﻧﺪ ﻭ ﺩﺳﺘﻪ ﺩﻳﮕﺮﻱ ﺍﺯ ﺍﻳﺸﺎﻥ ﻧﻴﺰ ﺁﻫﻨﮓ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻛﺮﺩﻧﺪ ﻛﻪ ﺩﻭﻣﻴﻦ ﺩﺳﺘﻪ ﺗﺮﻛﺎﻥ ﺩﺭ‬ ‫ﺁﻥ ﺳﺮﺯﻣﻴﻦ ﺑﻮﺩﻧﺪ‪.‬‬ ‫ﻭﻫﺴﻮﺩﺍﻥ ﺑﺎﻳﻨﺎﻥ ﻧﻴﺰ ﺟﺎ ﺩﺍﺩ ﻭ ﺍﻳﻨﺎﻥ ﻧﻴﺰ ﺑﭙﻴﺮﻭﻱ ﺍﺯ ﺩﺳﺘﻪ ﭘﻴﺸﻴﻦ ﺩﺭ ﺁﺭﺍﻥ ﻭ ﺍﺭﻣﻨﺴﺘﺎﻥ ﺑﺘﺎﺧﺖ ﻭ ﺗﺎﺭﺍﺝ ﭘﺮﺩﺍﺧﺘﻨﺪ ﻭ ﭼﻨﺪﺍﻥ‬ ‫ﺗﺮﺱ ﺍﺯ ﺍﻳﺸﺎﻥ ﺩﺭ ﺩﻟﻬﺎ ﺟﺎ ﮔﺮﻓﺖ ﻛﻪ ﺑﻬﺮ ﻛﺠﺎ ﺭﻭﻱ ﺁﻭﺭﺩﻧﺪ ﻣﺮﺩﻡ ﺩﺭ ﺑﺮﺍﺑﺮ ﺍﻳﺸﺎﻥ ﺍﻳﺴﺘﺎﺩﮔﻲ ﻧﻤﻴﻨﻤﻮﺩﻧﺪ‪ .‬ﻭﻫﺴﻮﺩﺍﻥ ﺑﺴﻴﺎﺭ‬ ‫ﻛﻮﺷﻴﺪ ﻛﻪ ﺍﻳﺸﺎﻧﺮﺍ ﺭﺍﻡ ﺧﻮﺩ ﺳﺎﺯﺩ ﻭﻟﻲ ﻧﺘﻮﺍﻧﺴﺖ‪ ،‬ﻭ ﺳﺮﺍﻧﺠﺎﻡ ﻧﺎﮔﺰﻳﺮ ﺷﺪ ﺑﺎ ﺟﻨﮓ ﻭ ﺧﻮﻧﺮﻳﺰﻱ ﺍﻳﺸﺎﻧﺮﺍ ﺍﺯ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺩﻭﺭ‬ ‫ﺭﺍﻧﺪ‪ ،‬ﻭ ﺩﺭ ﻣﻴﺎﻧﻪ ﺩﺍﺳﺘﺎﻧﻬﺎﻳﻲ ﺭﺥ ﺩﺍﺩ ﻛﻪ ﻣﺎ ﺍﻳﻨﺠﺎ ﻧﻴﺎﺯ ﺑﻨﮕﺎﺷﺘﻦ ﺁﻧﻬﺎ ﻧﻤﻴﺪﺍﺭﻳﻢ‪ ،‬ﺯﻳﺮﺍ ﺍﺯ ﺯﻣﻴﻨﻪ ﺳﺨﻦ ﻣﺎ ﺑﻴﺮﻭﻥ ﺍﺳﺖ‪.‬‬

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‫ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺩﺭ ﺯﻣﺎﻥ ﺳﻠﺠﻮﻗﻴﺎﻥ‪:‬‬ ‫ﭼﻨﻴﻦ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺍﺯ ﺍﻳﻦ ﺗﺮﻛﺎﻥ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺟﺰ ﻛﺴﺎﻥ ﻛﻤﻲ ﻧﻤﺎﻧﺪﻧﺪ‪ .‬ﻟﻴﻜﻦ ﺩﺭ ﺍﻳﻦ ﻣﻴﺎﻥ ﻃﻐﺮﻝ ﺑﻴﻚ ﺑﻨﻴﺎﺩ ﭘﺎﺩﺷﺎﻫﻲ‬ ‫ﻧﻬﺎﺩﻩ ﺭﻭﺯﺑﺮﻭﺯ ﺑﺮ ﭘﻬﻨﺎﻭﺭﻱ ﺧﺎﻙ ﺧﻮﺩ ﻣﻴﺎﻓﺰﻭﺩ ﻭ ﺩﺭ ﺳﺎﻝ ‪ ٤٤٦‬ﺑﺂﺫﺭﺑﺎﻳﺠﺎﻥ ﺩﺭﺁﻣﺪ ﻭ ﭼﻮﻥ ﺍﻣﻴﺮ ﻭﻫﺴﻮﺩﺍﻥ ﻭ ﭘﺴﺮﺵ ﻣﻤﻼﻥ‬ ‫ﻓﺮﻣﺎﻧﺒﺮﺩﺍﺭﻱ ﻧﻤﻮﺩﻧﺪ ﻭ ﺑﺎﺝ ﺑﮕﺮﺩﻥ ﮔﺮﻓﺘﻨﺪ‪ ،‬ﻃﻐﺮﻝ ﺁﻧﺎﻧﺮﺍ ﺑﺮﻧﻴﻨﺪﺍﺧﺖ‪.‬‬

‫‪ – ٢‬ﺑﺨﺶ ﺩﻭﻡ ﺷﻬﺮﻳﺎﺭﺍﻥ ﮔﻤﻨﺎﻡ ﺩﻳﺪﻩ ﺷﻮﺩ‪.‬‬ ‫‪ – ٣‬ﺑﺨﺶ ﺩﻭﻡ ﺷﻬﺮﻳﺎﺭﺍﻥ ﮔﻤﻨﺎﻡ ﺩﻳﺪﻩ ﺷﻮﺩ‪.‬‬

‫ﺁﺫﺭﻱ ﻳﺎ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﻟﻴﻜﻦ ﺍﻳﻨﺎﻥ ﺩﻳﺮﻱ ﻧﭙﺎﻳﻴﺪﻧﺪ ﻭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻳﻜﺴﺮﻩ ﺑﺪﺳﺖ ﺳﻠﺠﻮﻗﻴﺎﻥ ﺍﻓﺘﺎﺩ‪ ،‬ﻭ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪ ﺍﻳﻢ ﺍﻳﻨﺎﻥ ﺳﭙﺎﻫﺸﺎﻥ ﻫﻤﻪ ﺍﺯ‬ ‫ﺗﺮﻛﺎﻥ ﺑﻮﺩﻧﺪ ﻭ ﭼﻮﻥ ﻳﻜﻲ ﺭﺍ ﺑﻔﺮﻣﺎﻧﺮﻭﺍﻳﻲ ﺷﻬﺮﻱ ﻣﻴﻔﺮﺳﺘﺎﺩﻧﺪ ﺩﺳﺘﻪ ﻫﺎﻳﻲ ﺭﺍ ﺍﺯ ﺁﻧﺎﻥ ﻫﻤﺮﺍﻩ ﻣﻴﻔﺮﺳﺘﺎﺩﻧﺪ‪ ،‬ﺑﺎ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻧﻴﺰ‬ ‫ﻫﻤﺎﻧﺮﺍ ﻛﺮﺩﻧﺪ‪ .‬ﮔﺬﺷﺘﻪ ﺍﺯ ﺍﻳﻠﻬﺎﻳﻲ ﻛﻪ ﺍﺯ ﭘﺸﺖ ﺳﺮ ﺳﻠﺠﻮﻗﻴﺎﻥ ﺍﺯ ﺗﺮﻛﺴﺘﺎﻥ ﺁﻣﺪﻧﺪ ﻭ ﺑﻬﻤﻪ ﺟﺎ ﭘﺮﺍﻛﻨﺪﻩ ﺷﺪﻧﺪ‪ ،‬ﻭ ﭼﻮﻥ‬ ‫ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﭼﻤﻦ ﻭ ﭼﺮﺍﮔﺎﻩ ﻓﺮﺍﻭﺍﻥ ﺩﺍﺭﺩ ﻭ ﺑﺮﺍﻱ ﺯﻧﺪﮔﺎﻧﻲ ﭼﻬﺎﺭﭘﺎﺩﺍﺭﻱ ﺳﺰﺍﻭﺍﺭﺗﺮ ﺍﺯ ﺩﻳﮕﺮ ﺟﺎﻫﺎﺳﺖ‪ ،‬ﺑﻴﮕﻤﺎﻥ ﺍﻳﻠﻬﺎﻱ ﺗﺮﻙ‬ ‫ﺩﺭ ﺍﻳﻨﺠﺎ ﻓﺰﻭﻧﺘﺮ ﻭ ﻓﺮﻭﺍﻧﺘﺮ ﮔﺮﺩﻳﺪﻧﺪ ﻭ ﭼﻮﻥ ﺍﺯ ﺁﻥ ﺯﻣﺎﻥ ﺗﺎ ﺩﺭﺁﻣﺪﻥ ﻣﻐﻮﻻﻥ ﺑﺎﻳﺮﺍﻥ ﻓﺮﻣﺎﻧﺮﻭﺍﻳﻲ ﺍﺯ ﺁﻥ ﺗﺮﻛﺎﻥ ﻭ ﺭﺷﺘﻪ ﻛﺎﺭﻫﺎ‬ ‫ﺩﺭ ﺩﺳﺖ ﺍﻳﺸﺎﻥ ﻣﻴﺒﻮﺩ ﻭ ﻣﺮﺩﻡ ﻧﺎﮔﺰﻳﺮ ﺍﺯ ﺭﻓﺖ ﻭ ﺁﻣﺪ ﻭ ﮔﻔﺘﮕﻮ ﻣﻴﺒﻮﺩﻧﺪ‪ ،‬ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﻛﻢ ﻛﻢ ﮔﻮﺷﻬﺎ ﺑﺰﺑﺎﻥ ﺗﺮﻛﻲ ﺁﺷﻨﺎ‬ ‫ﮔﺮﺩﻳﺪ ﻭ ﺑﻴﺸﺘﺮ ﻣﺮﺩﻡ ﻫﺮﻛﺴﻲ ﺟﻤﻠﻪ ﻫﺎﻳﻲ ﺭﺍ ﺍﺯ ﺁﻥ ﻳﺎﺩ ﮔﺮﻓﺖ‪.‬‬ ‫ﻫﻢ ﺍﺯ ﺍﻳﻨﺰﻣﺎﻥ ﺑﻮﺩﻛﻪ ﻧﺎﻣﻬﺎﻱ ﭘﺎﺭﻩ ﺁﺑﺎﺩﻳﻬﺎ ﺗﺮﻛﻲ ﮔﺮﺩﻳﺪ ﻭ ﺗﺮﻛﺎﻥ ﺩﺭ ﺩﻳﻪ ﻫﺎﻳﻲ ﻛﻪ ﻧﺸﻴﻤﻦ ﮔﺮﻓﺘﻨﺪ ﺍﮔﺮ ﻧﺎﻡ ﻳﻚ ﺁﺑﺎﺩﻱ‬ ‫ﻣﻌﻨﺎﻱ ﺭﻭﺷﻨﻲ ﺩﺍﺷﺖ ﺁﻧﺮﺍ ﺗﺮﺟﻤﻪ ﻧﻤﻮﺩﻩ ﻧﺎﻡ ﺗﺮﻛﻲ ﻧﻬﺎﺩﻧﺪ )ﭼﻨﺎﻧﻜﻪ ﺍﻳﻦ ﺭﻓﺘﺎﺭ ﺭﺍ ﺗﺎﺯﻳﺎﻥ ﭘﻴﺶ ﺍﺯ ﺍﻳﻨﺎﻥ ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ(‪ ٤‬ﻭ ﺍﻳﻨﺴﺖ‬ ‫ﻣﺎ ﺍﻣﺮﻭﺯ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻳﻜﺮﺷﺘﻪ ﻧﺎﻣﻬﺎﻱ ﺁﺑﺎﺩﻱ ﻣﻴﻴﺎﺑﻴﻢ ﻛﻪ ﻫﻢ ﻣﻌﻨﺎﻱ ﺁﻧﻬﺎ ﺑﻔﺎﺭﺳﻲ ﺩﺭ ﺁﻧﺠﺎ ﻭ ﻳﺎ ﺟﺎﻫﺎﻱ ﺩﻳﮕﺮ ﻧﻴﺰ ﻫﺴﺖ‬ ‫ﻫﻤﭽﻮﻥ‪ :‬ﺍﺷﮕﻪ ﺳﻮ ﻳﺎﻟﻘﻮﺯ ﺁﻏﺎﺝ‪ ،‬ﺍﺳﺘﻲ ﺑﻮﻻﻍ‪ ،‬ﺳﻜﺪﻱ )ﺳﻜﺪﻟﻮ(‪ ،‬ﮔﺮﺩﮔﺎﻧﻠﻮ‪ ،‬ﻗﻮﺯﻟﻮ‪ ،‬ﻗﺰﻟﺠﻪ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﻛﻪ ﺩﺭ ﺑﺮﺍﺑﺮ ﺁﻧﻬﺎ‬ ‫ﺁﺏ ﺑﺎﺭﻳﻚ ﻭ ﻳﻜﻪ ﺩﺍﺭ ﻭ ﮔﺮﻣﺨﺎﻧﻲ ﻭ ﺑﻴﺪﻙ ﻭ ﮔﺮﺩﻛﺎﻧﻚ ﻭ ﺟﻮﺯﺩﺍﻥ ﻭ ﺳﺮﺧﻪ ﺭﺍ ﺩﺍﺭﻳﻢ‪.‬‬ ‫ﺑﺎ ﺍﻳﻨﻬﻤﻪ ﺩﺭ ﺯﻣﺎﻥ ﺳﻠﺠﻮﻗﻴﺎﻥ ﺯﺑﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻫﻤﺎﻥ ﺁﺫﺭﻱ ﺑﻮﺩﻩ ﻭ ﺗﺮﻛﻲ ﺟﺰ ﺯﺑﺎﻥ ﺗﺮﻛﺎﻥ ﺗﺎﺯﻩ ﺭﺳﻴﺪﻩ ﺷﻤﺮﺩﻩ ﻧﻤﻴﺸﺪ‪.‬‬ ‫ﭼﻨﺎﻧﻜﻪ ﻧﻮﺷﺘﻪ ﻳﺎﻗﻮﺕ ﺣﻤﻮﻱ ﺭﺍ ﻛﻪ ﺩﺭ ﺁﺧﺮﻫﺎﻱ ﺯﻣﺎﻥ ﺳﻠﺠﻮﻗﻴﺎﻥ ﻧﻮﺷﺘﻪ ﻭ ﺁﺫﺭﻱ ﺭﺍ ﺯﺑﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺳﺘﻮﺩﻩ ﺁﻭﺭﺩﻳﻢ‪.‬‬ ‫ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺩﺭ ﺯﻣﺎﻥ ﻣﻐﻮﻻﻥ‪:‬‬ ‫ﺩﺭ ﺯﻣﺎﻥ ﻣﻐﻮﻻﻥ‪ ،‬ﺍﺯ ﺁﻏﺎﺯ ﺁﻥ ﺁﮔﺎﻫﻲ ﺩﻳﮕﺮﻱ ﺩﺭﺑﺎﺭﻩ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻧﻤﻴﺪﺍﺭﻳﻢ‪ .‬ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﻣﻐﻮﻻﻥ ﺁﻧﺠﺎ ﺭﺍ ﺗﺨﺘﮕﺎﻩ ﺍﻳﺮﺍﻥ‬ ‫ﮔﺮﻓﺘﻪ ﺩﺳﺘﻪ ﻫﺎﻱ ﺍﻧﺒﻮﻫﻲ ﺭﺍ ﻛﻪ ﺍﺯ ﻣﻐﻮﻟﺴﺘﺎﻥ ﺑﺎ ﺧﻮﺩ ﺁﻭﺭﺩﻩ ﺑﻮﺩﻧﺪ ﺩﺭ ﺁﻧﺠﺎ ﻧﺸﻴﻤﻦ ﺩﺍﺩﻧﺪ‪ ،‬ﻟﻴﻜﻦ ﺍﻳﻨﺎﻥ ﺟﺰ ﺍﺯ ﺗﺮﻙ ﻣﻴﺒﻮﺩﻧﺪ ﻭ‬ ‫ﺯﺑﺎﻧﺸﺎﻥ ﺟﺰ ﺍﺯ ﺗﺮﻛﻲ ﻣﻴﺒﻮﺩ‪ .‬ﺗﺮﻙ ﻭ ﻣﻐﻮﻝ ﺯﺑﺎﻥ ﻳﻜﺪﻳﮕﺮ ﺭﺍ ﻧﻔﻬﻤﻴﺪﻧﺪﻱ‪ .‬ﻣﺎ ﻧﻤﻴﺘﻮﺍﻧﻴﻢ ﮔﻔﺖ ﻛﻪ ﺩﺭ ﺯﻣﺎﻥ ﻣﻐﻮﻝ ﺑﺮ ﺷﻤﺎﺭﻩ‬ ‫ﺗﺮﻛﺎﻥ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺍﻓﺰﻭﺩﻩ ﻭ ﺭﻫﻨﻤﻮﻧﻲ ﺑﺮﺍﻱ ﭼﻨﺎﻥ ﺳﺨﻨﻲ ﺩﺭ ﺩﺳﺖ ﻧﻤﻴﺪﺍﺭﻳﻢ‪ .‬ﺁﺭﻱ ﺍﺯ ﺳﺪﻩ ﭼﻬﺎﺭﻡ ﻫﺠﺮﻱ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺩﺭ‬ ‫ﻫﻤﻪ ﺟﺎ ﺁﻟﻮﺩﮔﻴﻬﺎ ﭘﻴﺪﺍ ﻛﺮﺩﻩ ﻭ ﺩﺭ ﻫﻤﻪ ﺟﺎ ﺭﻭ ﺑﺪﺭﻣﺎﻧﺪﮔﻲ ﻭ ﺯﺑﻮﻧﻲ ﻧﻬﺎﺩﻩ ﺑﻮﺩﻧﺪ ﻭ ﺩﺭﺑﺎﺭﻩ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻧﻴﺰ ﭼﻨﻴﻦ ﮔﻤﺎﻧﻲ ﺭﺍ‬ ‫ﺗﻮﺍﻥ ﺑﺮﺩ‪ ،‬ﻭ ﺍﺯ ﺍﻳﻦ ﺭﺍﻩ ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ ﺗﺮﻛﺎﻥ ﻛﻪ ﺩﺭ ﺁﻧﺠﺎ ﻣﻴﺒﻮﺩﻧﺪ ﺭﻭﺯﺑﺮﻭﺯ ﭼﻴﺮﻩ ﺗﺮ ﻭ ﻧﻴﺮﻭﻣﻨﺪﺗﺮ ﻣﻴﮕﺮﺩﻳﺪﻩ ﺍﻧﺪ ﻭ ﺑﺮ ﺑﻮﻣﻴﺎﻥ‬ ‫ﻓﺰﻭﻧﻲ ﭘﻴﺪﺍ ﻣﻴﻜﺮﺩﻩ ﺍﻧﺪ‪.‬‬ ‫ﺍﺯ ﻧﻴﻤﻪ ﻫﺎﻱ ﺯﻣﺎﻥ ﻣﻐﻮﻝ ﺗﻨﻬﺎ ﺳﻔﺮﻧﺎﻣﻪ ﻣﺎﺭﻛﻮﭘﻮﻟﻮ ﺭﺍ ﺩﺭ ﺩﺳﺖ ﻣﻴﺪﺍﺭﻳﻢ ﻛﻪ ﺩﺭ ﺳﺎﻝ ‪ ٦٩٣) ١٢٩٣‬ﻫﺠﺮﻱ( ﺑﺘﺒﺮﻳﺰ ﺁﻣﺪﻩ ﻭ‬ ‫ﭼﻮﻥ ﺍﺯ ﻣﺮﺩﻡ ﺁﻧﺠﺎ ﺳﺨﻦ ﻣﻴﺮﺍﻧﺪ ﻧﺎﻣﻲ ﺍﺯ ﺗﺮﻛﺎﻥ ﻧﻤﻴﺒﺮﺩ‪ .‬ﺍﮔﺮﭼﻪ ﺍﻳﻦ ﻧﻮﺷﺘﻪ ﻣﺎﺭﻛﻮﭘﻮﻟﻮ ﺍﺯ ﺭﻭﻱ ﺑﺎﺭﻳﻚ ﺑﻴﻨﻲ ﻧﺒﻮﺩﻩ‪ .‬ﺯﻳﺮﺍ‬ ‫ﺑﻴﮕﻤﺎﻥ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﺩﺳﺘﻪ ﺍﻱ ﺍﺯ ﺗﺮﻛﺎﻥ ﺩﺭ ﺗﺒﺮﻳﺰ ﻧﺸﻴﻤﻦ ﻣﻴﺪﺍﺷﺘﻨﺪ‪ .‬ﭼﻴﺰﻱ ﻛﻪ ﻫﺴﺖ ﭼﻨﺪﺍﻥ ﻓﺰﻭﻥ ﻧﺒﻮﺩﻩ ﺍﻧﺪ ﻛﻪ ﻣﺎﺭﻛﻮ ﺍﺯ‬ ‫ﺑﻮﺩﻥ ﺍﻳﺸﺎﻥ ﺁﮔﺎﻩ ﮔﺮﺩﺩ‪.‬‬

‫‪ – ٤‬ﺗﺎﺯﻳﺎﻥ ﻧﻴﺰ ﭼﻮﻥ ﺑﺎﻳﺮﺍﻥ ﺁﻣﺪﻩ ﺍﻧﺪ ﻭ ﻧﺸﻴﻤﻦ ﮔﺮﻓﺘﻪ ﺍﻧﺪ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻧﺎﻣﻬﺎﻱ ﺁﺑﺎﺩﻳﻬﺎ ﺭﺍ ﻛﻪ ﻣﻌﻨﻲ ﺁﻧﻬﺎ ﺭﺍ ﻣﻴﻔﻬﻤﻴﺪﻩ ﺍﻧﺪ ﺑﻌﺮﺑﻲ ﺗﺮﺟﻤﻪ ﻛﺮﺩﻩ ﺍﻧﺪ‪ .‬ﭼﻨﺎﻧﻜﻪ »ﺳﻨﮕﺴﺮ« ﺭﺍ ﻛﻪ ﮔﻮﻳﺎ ﺩﺭ‬ ‫ﺁﻥ ﻫﻨﮕﺎﻡ »ﺳﮕﺴﺮ« ﮔﻔﺘﻪ ﻣﻴﺸﺪﻩ »ﺭﺍﺱ ﺍﻟﻜﻠﺐ« ﮔﺮﺩﺍﻧﻴﺪﻩ ﻭ ﺑﺠﺎﻱ »ﺩﻳﻪ ﻧﻤﻚ« ﻭ »ﺩﺯﺑﺎﺩ« ﻭ »ﺧﺎﻛﺴﺘﺮ« ﺍﺯ ﺁﺑﺎﺩﻳﻬﺎﻱ ﺧﺮﺍﺳﺎﻥ ﻭ »ﺩﻳﻮﻳﺠﻴﻦ« ﺍﺯ ﺩﻳﻪ ﻫﺎﻱ ﻫﻤﺪﺍﻥ‪ ،‬ﻗﺮﻳﻪ ﺍﻟﻤﻠﻴﺢ ﻭ‬ ‫ﻗﺼﺮ ﺍﻟﺮﻳﺢ ﻭ ﺭﻣﺎﺩﻩ ﻭ ﻗﺮﻳﻪ ﺍﻟﺠﻦ ﮔﻔﺘﻪ ﺍﻧﺪ ﻭ ﺍﺯ ﺍﻳﻨﮕﻮﻧﻪ ﺑﺎﺯ ﻣﻴﺘﻮﺍﻥ ﭘﻴﺪﺍ ﻛﺮﺩ‪.‬‬

‫ﺁﺫﺭﻱ ﻳﺎ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺍﺯ ﺁﺧﺮﻫﺎﻱ ﺁﻥ ﻫﻢ ﺳﻔﺮﻧﺎﻣﻪ ﺍﺑﻦ ﺑﻄﻮﻃﻪ ﺭﺍ ﻣﻴﺪﺍﺭﻳﻢ ﻛﻪ ﺩﺭ ﺯﻣﺎﻥ ﺳﻠﻄﺎﻥ ﺍﺑﻮﺳﻌﻴﺪ ﺑﺘﺒﺮﻳﺰ ﺭﺳﻴﺪﻩ ﻭ ﭼﻨﻴﻦ ﻣﻴﻨﻮﻳﺴﺪ‪» :‬ﺑﺮ‬ ‫ﺑﺎﺯﺍﺭ ﮔﻮﻫﺮﻳﺎﻥ ﮔﺬﺷﺘﻢ ﭼﺸﻤﻢ ﺍﺯ ﺩﻳﺪﻥ ﮔﻮﻫﺮﻫﺎﻱ ﮔﻮﻧﺎﮔﻮﻥ ﺧﻴﺮﻩ ﻣﺎﻧﺪ‪ .‬ﻏﻼﻣﺎﻥ ﻧﻴﻚ ﺭﻭﻱ ﺍﺯ ﺁﻥ ﺑﺎﺯﺭﮔﺎﻧﺎﻥ ﺟﺎﻣﻪ ﻫﺎﻱ‬ ‫ﺯﻳﺒﺎ ﺩﺭ ﺑﺮ ﻭ ﺩﺳﺘﻤﺎﻟﻬﺎﻱ ﺍﺑﺮﻳﺸﻤﻲ ﺑﻜﻤﺮ ﺑﺴﺘﻪ‪ ،‬ﺩﺭ ﭘﻴﺸﺮﻭﻱ ﺧﻮﺍﺟﮕﺎﻥ ﺍﻳﺴﺘﺎﺩﻩ ﻭﮔﻮﻫﺮﻫﺎ ﺭﺍ ﺑﺪﺳﺖ ﮔﺮﻓﺘﻪ ﻭ ﺑﺰﻧﺎﻥ ﺗﺮﻙ ﻧﺸﺎﻥ‬ ‫ﻣﻴﺪﺍﺩﻧﺪ ﻭ ﺁﻧﺎﻥ ﺩﺭ ﺧﺮﻳﺪﻥ ﺑﺮ ﻳﻜﺪﻳﮕﺮ ﭘﻴﺸﻲ ﻣﻴﺠﺴﺘﻨﺪ ﻭ ﺑﺴﻴﺎﺭ ﻣﻴﺨﺮﻳﺪﻧﺪ‪ .‬ﻣﻦ ﻓﺘﻨﻪ ﻫﺎﻳﻲ ﺩﺭ ﺁﻧﺠﺎ ﺩﻳﺪﻡ ﻛﻪ ﺑﺎﻳﺪ ﺑﺨﺪﺍ ﭘﻨﺎﻩ‬ ‫ﺟﺴﺖ‪ ،‬ﻭ ﭼﻮﻥ ﺑﺒﺎﺯﺍﺭ ﻋﻨﺒﺮ ﻓﺮﻭﺷﺎﻥ ﺩﺭﺁﻣﺪﻳﻢ ﻣﺎﻧﻨﺪ ﻫﻤﺎﻧﺮﺍ ﺑﻠﻜﻪ ﺑﻴﺸﺘﺮ ﺩﺭ ﺍﻳﻨﺠﺎ ﺩﻳﺪﻡ«‪.‬‬ ‫ﺍﻳﻦ ﻧﻮﺷﺘﻪ ﭘﺴﺮ ﺑﻄﻮﻃﻪ ﻫﻤﺎﻥ ﺭﺍ ﻣﻴﺮﺳﺎﻧﺪ ﻛﻪ ﻣﺎ ﺩﺭ ﺑﺎﻻ ﻧﻮﺷﺘﻴﻢ‪ .‬ﺗﺮﻛﺎﻥ ﺩﺭ ﺗﺒﺮﻳﺰ ﻣﻴﻨﺸﺴﺘﻪ ﺍﻧﺪ ﻟﻴﻜﻦ ﺗﺮﻙ ﻭ ﺗﺎﺟﻴﻚ ﺍﺯ‬ ‫ﻫﻢ ﺟﺪﺍ ﻣﻴﺒﻮﺩﻩ ﺍﻧﺪ‪.‬‬ ‫ﻧﻴﺰ ﺍﺯ ﺁﻥ ﺯﻣﺎﻥ ﺻﻔﻮﻩ ﺍﻟﺼﻔﺎﻱ ﺍﺑﻦ ﺑﺰﺍﺯ ﺩﺭ ﺩﺳﺖ ﻣﺎﺳﺖ ﻛﻪ ﭼﻮﻥ ﺗﺎﺭﻳﺦ ﺯﻧﺪﮔﺎﻧﻲ ﺷﻴﺦ ﺻﻔﻲ ﺍﻟﺪﻳﻦ ﺍﺭﺩﺑﻴﻠﻲ ﺭﺍ‬ ‫ﻣﻴﻨﮕﺎﺭﺩ ﺍﺯ ﺩﺍﺳﺘﺎﻧﻬﺎﻱ ﺑﺴﻴﺎﺭﻱ ﻛﻪ ﻣﻴﺂﻭﺭﺩ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺗﺮﻙ ﻭ ﺗﺎﺟﻴﻚ ﺑﺎ ﻫﻢ ﻣﻴﺒﻮﺩﻩ ﺍﻧﺪ ﻭﻟﻲ‬ ‫ﺑﻴﺸﺘﺮﻱ ﺩﺭ ﺳﻮﻱ ﺗﺎﺟﻴﻜﺎﻥ ﻣﻴﺒﻮﺩﻩ‪ .‬ﭼﻪ ﺍﻭ ﺩﺭ ﺑﺴﻴﺎﺭ ﺟﺎ ﻧﺎﻡ ﺗﺮﻛﺎﻥ ﺭﺍ ﻣﻴﺒﺮﺩ ﻛﻪ ﭘﻴﺶ ﺷﻴﺦ ﻣﻴﺂﻣﺪﻩ ﺍﻧﺪ ﻭ ﻳﺎ ﺷﻴﺦ ﺑﺪﻳﻪ ﺁﻧﺎﻥ‬ ‫ﻣﻴﺮﻓﺘﻪ‪ .‬ﻧﻴﺰ ﺩﺭ ﻧﺎﻡ ﺑﺮﺩﻥ ﺍﺯ ﺁﺑﺎﺩﻳﻬﺎ ﮔﺎﻫﻲ ﭘﺎﺭﻩ ﻧﺎﻣﻬﺎﻱ ﺗﺮﻛﻲ ﺍﺯ ﻳﺎﻟﻐﻮﺯ ﺁﻏﺎﺝ‪ ،‬ﻳﻮﺯﺁﻏﺎﺝ‪ ،‬ﺁﻗﺪﺍﻡ‪ ،‬ﺩﺯﻟﻖ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻦ ﻣﻴﺒﺮﺩ‪.‬‬ ‫ﻧﻴﺰ ﮔﺎﻫﻲ ﭘﺎﺭﻩ ﺟﻤﻠﻪ ﻫﺎﻳﻲ ﺍﺯ ﭘﻴﻮﺳﺘﻪ ﻳﺎ ﭘﺮﺍﻛﻨﺪﻩ ﺑﻪ »ﺁﺫﺭﻱ« ﻳﺎ ﺑﮕﻔﺘﻪ ﺧﻮﺩﺵ ﺑﻪ »ﺯﺑﺎﻥ ﺍﺭﺩﺑﻴﻠﻲ« ﺍﺯ ﺯﺑﺎﻥ ﺷﻴﺦ ﻭ ﺩﻳﮕﺮﺍﻥ‬ ‫ﻣﻴﻨﮕﺎﺭﺩ ﻛﻪ ﻣﺎ ﺁﻧﻬﺎ ﺭﺍ ﺳﭙﺲ ﺧﻮﺍﻫﻴﻢ ﺁﻭﺭﺩ‪ .‬ﻫﻤﻪ ﺍﻳﻨﻬﺎ ﮔﻔﺘﻪ ﻣﺎ ﺭﺍ ﺍﺳﺘﻮﺍﺭﺗﺮ ﻣﻴﮕﺮﺩﺍﻧﺪ‪.‬‬ ‫ﻧﻴﺰ ﺍﺯ ﺁﻧﺰﻣﺎﻥ ﻧﺰﻫﺖ ﺍﻟﻘﻠﻮﺏ ﺣﻤﺪﺍﷲ ﻣﺴﺘﻮﻓﻲ ﺭﺍ ﻣﻴﺪﺍﺭﻳﻢ ﻛﻪ ﻣﻘﺎﻟﻪ ﺳﻮﻡ ﺁﻥ ﺩﺭ ﺟﻐﺮﺍﻓﻲ ﺩﺭ ﭼﮕﻮﻧﮕﻲ ﺷﻬﺮﻫﺎﻱ ﺍﻳﺮﺍﻥ‬ ‫ﺍﺳﺖ ﻭ ﺩﺭ ﺳﺎﻝ ‪) ٧٤٠‬ﭘﻨﺞ ﺳﺎﻝ ﭘﺲ ﺍﺯ ﻣﺮﮒ ﺍﺑﻮﺳﻌﻴﺪ ﺁﺧﺮﻳﻦ ﭘﺎﺩﺷﺎﻩ ﻧﻴﺮﻭﻣﻨﺪ ﻣﻐﻮﻻﻥ ﺍﻳﺮﺍﻥ( ﭘﺮﺩﺍﺧﺘﻪ ﺷﺪﻩ‪ .‬ﻣﺴﺘﻮﻓﻲ ﺯﻣﺎﻧﻲ‬ ‫ﻫﻢ ﺩﺭ ﺗﺒﺮﻳﺰ ﻧﺸﺴﺘﻪ ﺑﻮﺩﻩ ﻭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺭﺍ ﻧﻴﻚ ﻣﻴﺸﻨﺎﺧﺘﻪ ﻭ ﻣﻴﺘﻮﺍﻧﺴﺘﻪ ﺩﺭﺑﺎﺭﻩ ﻣﺮﺩﻡ ﻭ ﺯﺑﺎﻥ ﺁﻧﺠﺎ ﮔﺸﺎﺩﻩ ﺗﺮﻳﻦ ﺁﮔﺎﻫﻴﻬﺎ ﺭﺍ‬ ‫ﺑﻴﺎﺩﮔﺎﺭ ﮔﺰﺍﺭﺩ‪ .‬ﻟﻴﻜﻦ ﺍﻳﻨﺮﺍ ﻧﺨﻮﺍﺳﺘﻪ ﻭ ﺟﺰ ﺟﻤﻠﻪ ﻫﺎﻱ ﻛﻮﺗﺎﻫﻲ ﺩﺭﺑﺎﺭﻩ ﺷﻬﺮﻫﺎﻱ ﺁﻧﺠﺎ ﺩﺭ ﻛﺘﺎﺏ ﺧﻮﺩ ﻧﻴﺎﻭﺭﺩﻩ‪ .‬ﺑﺎ ﺍﻳﻨﻬﻤﻪ ﻣﺎ‬ ‫ﺁﻧﻬﺎ ﺭﺍ ﻣﻴﺂﻭﺭﻳﻢ ﻭ ﺑﻬﺮﻩ ﻣﻴﺠﻮﻳﻴﻢ‪:‬‬ ‫ﺩﺭﺑﺎﺭﻩ ﺧﻮﻱ ﻣﻴﮕﻮﻳﺪ‪» :‬ﻣﺮﺩﻣﺶ ﺳﻔﻴﺪ ﭼﻬﺮﻩ ﻭ ﺧﺘﺎﻱ ﻧﮋﺍﺩ ﻭ ﺧﻮﺏ ﺻﻮﺭﺗﻨﺪ ﻭ ﺑﺪﻳﻦ ﺳﺒﺐ ﺧﻮﻱ ﺭﺍ ﺗﺮﻛﺴﺘﺎﻥ ﺍﻳﺮﺍﻥ‬ ‫ﺧﻮﺍﻧﻨﺪ«‪.‬‬ ‫ﺩﺭﺑﺎﺭﻩ ﻣﺮﺍﻏﻪ ﻣﻴﻨﻮﻳﺴﺪ‪» :‬ﻣﺮﺩﻣﺶ ﺳﻔﻴﺪ ﭼﻬﺮﻩ ﻭ ﺗﺮﻙ ﻭﺵ ﻣﻴﺒﺎﺷﻨﺪ ﻭ ﺑﻴﺸﺘﺮ ﺑﺮ ﻣﺬﻫﺐ ﺣﻨﻔﻲ ﻣﻴﺒﺎﺷﻨﺪ‪ .‬ﻭ ﺯﺑﺎﻧﺸﺎﻥ ﭘﻬﻠﻮﻱ‬ ‫ﻣﻌﺮﺏ ﺍﺳﺖ«‪.‬‬

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‫ﺩﺭﺑﺎﺭﻩ ﻟﻴﻼﻥ ﻛﻪ ﺁﻧﺰﻣﺎﻥ ﺷﻬﺮ ﻛﻮﭼﻜﻲ ﺑﻮﺩﻩ ﻣﻴﻨﻮﻳﺴﺪ‪» :‬ﻣﺮﺩﻣﺶ ﺗﺮﻛﻨﺪ«‪ .‬ﺷﻬﺮﻙ ﺗﺴﻮﺝ ﺭﺍ ﻣﻴﻨﻮﻳﺴﺪ‪» :‬ﺳﻜﺎﻧﺶ ﺍﺯ‬ ‫ﺗﺮﻙ ﻭ ﺗﺎﺟﻴﻚ ﻣﻤﺰﻭﺟﻨﺪ«‪.‬‬ ‫ﻛﻠﻨﺒﺮ ﺭﺍ ﻛﻪ ﺁﻥ ﻧﻴﺰ ﺷﻬﺮﻛﻲ ﺑﻮﺩﻩ ﻣﻴﻨﮕﺎﺭﺩ‪» :‬ﻣﺮﺩﻣﺶ ﺍﺯ ﺗﺮﻙ ﻭ ﻃﺎﻟﺶ ﻣﻤﺰﻭﺟﻨﺪ«‪.‬‬ ‫ﺩﺭﺑﺎﺭﻩ ﺗﺒﺮﻳﺰ ﻭ ﺩﻳﮕﺮ ﺷﻬﺮﻫﺎ ﺧﺎﻣﻮﺷﻲ ﮔﺰﻳﺪﻩ‪ .‬ﻭﻟﻲ ﺧﻮﺍﻫﻴﻢ ﺩﻳﺪ ﻛﻪ ﻫﻤﻮ ﺩﺭ ﻛﺘﺎﺏ ﺧﻮﺩ ﺟﻤﻠﻪ ﺍﻱ ﺭﺍ ﺑﺂﺫﺭﻱ ﺍﺯ ﺯﺑﺎﻥ‬ ‫ﺗﺒﺮﻳﺰ ﻧﮕﺎﻫﺪﺍﺷﺘﻪ ﺍﺳﺖ ﻭ ﺍﺯ ﺁﻥ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﻫﻨﻮﺯ ﺩﺭ ﺗﺒﺮﻳﺰ ﺍﻧﺒﻮﻫﻲ ﺍﺯ ﺁﻥ ﺑﻮﻣﻴﺎﻥ ﺩﻳﺮﻳﻦ ﻭ ﺁﺫﺭﻱ ﺩﺭ ﺁﻧﺠﺎ ﺭﻭﺍﻥ ﻣﻴﺒﻮﺩﻩ ﺍﺳﺖ‪.‬‬

‫‪ – ٥‬ﺷﺎﻳﺪ ﺧﻮﺍﺳﺘﺶ ﺍﺯ ﻣﻌﺮﺏ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﻛﻠﻤﻪ ﻫﺎﻱ ﻋﺮﺑﻲ ﺑﺴﻴﺎﺭ ﺩﺭﺁﻣﻴﺨﺘﻪ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬

‫ﺁﺫﺭﻱ ﻳﺎ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺍﺯ ﺍﻳﻦ ﭼﻨﺪ ﺟﻤﻠﻪ ﻣﺴﺘﻮﻓﻲ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺗﺮﻛﺎﻥ ﺩﺭ ﺁﺧﺮﻫﺎﻱ ﺯﻣﺎﻥ ﻣﻐﻮﻝ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺟﺎ ﺑﺮﺍﻱ ﺧﻮﺩ ﺑﺎﺯ ﻛﺮﺩﻩ ﻭ ﺩﺭ‬ ‫ﺷﻬﺮﻫﺎ ﻧﻴﺰ ﻧﺸﻴﻤﻦ ﻣﻴﺪﺍﺷﺘﻪ ﺍﻧﺪ ﻭ ﺩﺭ ﺑﺮﺍﺑﺮ ﺑﻮﻣﻴﺎﻥ ﺩﻳﺮﻳﻦ‪ ،‬ﻳﺎ ﺑﮕﻔﺘﻪ ﺧﻮﺩ ﺍﻭ »ﺗﺎﺟﻴﻜﺎﻥ« ﻣﻴﺒﻮﺩﻩ ﺍﻧﺪ‪ .‬ﻧﻴﺰ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻧﺰﻣﺎﻥ‬ ‫ﻧﺎﻡ ﺁﺫﺭﻱ ﺍﺯ ﻣﻴﺎﻥ ﺭﻓﺘﻪ ﺑﻮﺩﻩ ﺍﺳﺖ ﻭ ﻣﺴﺘﻮﻓﻲ ﺁﻧﺮﺍ ﻧﻤﻲ ﺷﻨﺎﺧﺘﻪ ﻭ ﺍﻳﻨﺴﺖ ﺑﺠﺎﻱ ﺁﻥ ﻧﺎﻡ »ﭘﻬﻠﻮﻱ« ﺑﻜﺎﺭ ﺑﺮﺩﻩ ﺍﺳﺖ‪.‬‬

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‫ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﭘﺲ ﺍﺯ ﻣﻐﻮﻻﻥ‪:‬‬ ‫ﭘﺲ ﺍﺯ ﻣﻐﻮﻻﻥ ﺩﺭ ﺍﻳﺮﺍﻥ ﺷﻮﺭﺵ ﺑﺲ ﺳﺨﺘﻲ ﺑﺮﺧﺎﺳﺖ ﺯﻳﺮﺍ ﭼﻮﻥ ﺍﺑﻮﺳﻌﻴﺪ ﺩﺭ ﺳﺎﻝ ‪ ٧٣٥‬ﺩﺭﮔﺬﺷﺖ ﻭ ﺍﻭ ﺭﺍ ﺟﺎﻧﺸﻴﻨﻲ‬ ‫ﻧﺒﻮﺩ‪ ،‬ﻣﻴﺎﻥ ﺳﺮﺍﻥ ﻣﻐﻮﻝ ﻛﺸﺎﻛﺶ ﺍﻓﺘﺎﺩ ﻛﻪ ﻫﺮﻳﻜﻲ ﻣﻐﻮﻝ ﭘﺴﺮﻱ ﺭﺍ ﺑﭙﺎﺩﺷﺎﻫﻲ ﺑﺮﺩﺍﺷﺘﻨﺪ ﻭ ﺑﺎ ﻫﻢ ﺑﺠﻨﮓ ﻭ ﻛﺸﺎﻛﺶ ﺑﺮﺧﺎﺳﺘﻨﺪ‬ ‫ﻭ ﻫﻨﻮﺯ ﻳﻜﺴﺎﻝ ﺍﺯ ﻣﺮﮒ ﺍﺑﻮﺳﻌﻴﺪ ﻧﻤﻴﮕﺬﺷﺖ ﻛﻪ ﺳﻪ ﭘﺎﺩﺷﺎﻫﻲ ﺑﻨﻴﺎﺩ ﻳﺎﻓﺖ ﻭ ﺑﺮﺍﻓﺘﺎﺩ ﻭ ﺗﺎ ﺳﺎﻟﻴﺎﻧﻲ ﺍﻳﻦ ﻛﺸﺎﻛﺶ ﻭ ﻟﺸﮕﺮﻛﺸﻲ‬ ‫ﭘﻴﺶ ﻣﻴﺮﻓﺖ ﻭ ﺍﻳﺮﺍﻧﻴﺎﻥ ﻛﻪ ﺍﻳﻦ ﺯﻣﺎﻥ ﺑﺴﻴﺎﺭ ﺧﻮﺍﺭ ﻭ ﺯﺑﻮﻥ ﻣﻴﺒﻮﺩﻧﺪ ﺯﻳﺮ ﭘﺎ ﻟﮕﺪﻣﺎﻝ ﻣﻴﺸﺪﻧﺪ‪ .‬ﻭ ﭼﻮﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺗﺨﺘﮕﺎﻩ ﻣﻐﻮﻝ‬ ‫ﺑﻮﺩﻩ ﺑﻴﺸﺘﺮ ﺍﻳﻦ ﻛﺸﺎﻛﺸﻬﺎ ﻭ ﺟﻨﮕﻬﺎ ﺩﺭ ﺁﻧﺠﺎ ﺭﺥ ﻣﻴﺪﺍﺩ ﻭ ﺑﻴﺸﺘﺮ ﺯﻳﺎﻥ ﻭ ﺁﺳﻴﺐ ﺑﺂﻧﺠﺎ ﻣﻴﺮﺳﻴﺪ ﻭ ﻣﺮﺩﻡ ﺍﺯ ﭘﺎ ﺍﻓﺘﺎﺩﻩ ﻧﺎﺑﻮﺩ ﻣﻴﺸﺪﻧﺪ‪.‬‬ ‫ﺩﺭ ﻫﻤﺎﻥ ﺯﻣﺎﻧﻬﺎ ﺑﻮﺩ ﻛﻪ ﺗﺒﺮﻳﺰ ﮔﺰﻧﺪ ﺑﺲ ﺳﺨﺘﻲ ﺩﻳﺪ‪ .‬ﺯﻳﺮﺍ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻛﻪ ﺩﺭ ﺩﺳﺖ ﺳﻠﻄﺎﻥ ﺍﺣﻤﺪ ﺍﻳﻠﻜﺎﻧﻲ ﻣﻴﺒﻮﺩ ﻭ ﺍﻭ ﺍﻣﻴﺮ‬ ‫ﻭﻟﻲ ﺍﺳﺘﺮﺁﺑﺎﺩﻱ ﺭﺍ ﺑﻔﺮﻣﺎﻧﺮﻭﺍﻳﻲ ﺗﺒﺮﻳﺰ ﮔﻤﺎﺷﺖ‪ ،‬ﺩﺭ ﺳﺎﻝ ‪ ٧٨٧‬ﺗﻘﺘﻤﺶ ﺧﺎﻥ ﭘﺎﺩﺷﺎﻩ ﺩﺷﺖ ﻗﺒﭽﺎﻕ ﺑﺪﺷﻤﻨﻲ ﺳﻠﻄﺎﻥ ﺍﺣﻤﺪ‬ ‫ﻧﺎﮔﻬﺎﻥ ﭘﻨﺠﺎﻩ ﻫﺰﺍﺭ ﺳﻮﺍﺭ ﻣﻐﻮﻝ ﺑﺮ ﺳﺮ ﺷﻬﺮ ﻓﺮﺳﺘﺎﺩ ﻛﻪ ﺍﻣﻴﺮ ﻭﻟﻲ ﺑﮕﺮﻳﺨﺖ ﻭ ﻣﺮﺩﻡ ﺑﻴﺶ ﺍﺯ ﻳﻚ ﻫﻔﺘﻪ ﺟﻨﮓ ﻭ ﺍﻳﺴﺘﺎﺩﮔﻲ‬ ‫ﻧﺘﻮﺍﻧﺴﺘﻨﺪ ﻭ ﻣﻐﻮﻻﻥ ﺑﺸﻬﺮ ﺩﺭﺁﻣﺪﻩ ﺁﻧﭽﻪ ﮔﺰﻧﺪ ﻭ ﺁﺳﻴﺐ ﺑﻮﺩ ﺩﺭﻳﻎ ﻧﮕﻔﺘﻨﺪ‪.‬‬ ‫ﭘﺲ ﺍﺯ ﺍﻳﻦ ﮔﺰﻧﺪﻫﺎ ﻧﻮﺑﺖ ﺗﻴﻤﻮﺭ ﻭ ﻟﺸﮕﺮﻛﺸﻴﻬﺎﻱ ﺍﻭ ﺭﺳﻴﺪ‪ .‬ﺩﺭ ﺯﻣﺎﻥ ﺍﻭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﭼﻨﺪﺍﻥ ﺁﺳﻴﺐ ﻧﺪﻳﺪ‪ .‬ﻟﻴﻜﻦ ﭼﻮﻥ‬ ‫ﺩﻭﺭﻩ ﺍﻭ ﺑﺴﺮ ﺭﺳﻴﺪ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺑﺎﺭ ﺩﻳﮕﺮ ﻣﻴﺪﺍﻥ ﻛﺸﺎﻛﺶ ﮔﺮﺩﻳﺪ‪ .‬ﺯﻳﺮﺍ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺗﺎﺭﻳﺨﻬﺎﺳﺖ ﻧﺨﺴﺖ ﺧﺎﻧﺪﺍﻥ ﻗﺮﻩ ﻗﻮﻳﻮﻧﻠﻮ ﺑﺎ‬ ‫ﺩﺳﺘﻪ ﻫﺎﻱ ﺑﺲ ﺍﻧﺒﻮﻫﻲ ﺍﺯ ﺗﺮﻛﺎﻥ ﺑﺂﻧﺠﺎ ﺩﺭﺁﻣﺪﻧﺪ ﻭ ﺑﻨﻴﺎﺩ ﭘﺎﺩﺷﺎﻫﻲ ﻧﻬﺎﺩﻧﺪ ﻭ ﻫﻤﻴﺸﻪ ﺩﺭ ﺟﻨﮓ ﻣﻴﺒﻮﺩﻧﺪ ﻭ ﭘﺲ ﺍﺯ ﺁﻥ ﻧﻮﺑﺖ‬ ‫ﺁﻕ ﻗﻮﻳﻮﻧﻠﻮﻳﺎﻥ ﺭﺳﻴﺪ ﻛﻪ ﻫﻤﭽﻨﺎﻥ ﺑﺎ ﺍﻳﻠﻬﺎﻱ ﺍﻧﺒﻮﻫﻲ ﺑﺎﻳﻨﺠﺎ ﺭﺳﻴﺪﻧﺪ ﻭ ﺑﻨﻴﺎﺩ ﭘﺎﺩﺷﺎﻫﻲ ﻧﻬﺎﺩﻧﺪ ﻭ ﻫﻤﻴﺸﻪ ﺩﺭ ﺟﻨﮓ ﻭ ﻛﺸﺎﻛﺶ‬ ‫ﻣﻴﺒﻮﺩﻧﺪ ﻭ ﺗﺎ ﺑﺮﺧﺎﺳﺘﻦ ﺷﺎﻩ ﺍﺳﻤﺎﻋﻴﻞ ﺻﻔﻮﻱ ﺩﺭ ﺳﺎﻝ ‪ ٩٠٦‬ﻛﻪ ﻫﻔﺘﺎﺩ ﺳﺎﻝ ﺍﺯ ﺗﺎﺭﻳﺦ ﻣﺮﮒ ﺍﺑﻮﺳﻌﻴﺪ ﻣﻴﮕﺬﺷﺖ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ‬ ‫ﻫﻤﻴﺸﻪ ﻣﻴﺪﺍﻥ ﻟﺸﮕﺮﻛﺸﻴﻬﺎ ﻭ ﺟﻨﮕﻬﺎ ﻣﻴﺒﻮﺩ‪ ،‬ﻭ ﺑﮕﻤﺎﻥ ﻣﻦ ﺑﺎﻳﺪ ﺍﻧﮕﻴﺰﻩ ﺑﺮﺍﻓﺘﺎﺩﻥ ﺯﺑﺎﻥ ﺁﺫﺭﻱ ﺭﺍ ﺍﺯ ﺷﻬﺮﻫﺎﻱ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻭ ﺭﻭﺍﺝ‬ ‫ﺗﺮﻛﻲ ﺭﺍ ﺩﺭ ﺁﻧﻬﺎ ﺍﻳﻦ ﭘﻴﺸﺂﻣﺪﻫﺎﻱ ﻫﻔﺘﺎﺩ ﺳﺎﻟﻪ ﺩﺍﻧﺴﺖ‪ .‬ﺯﻳﺮﺍ ﺩﺭ ﺍﻳﻦ ﺯﻣﺎﻧﺴﺖ ﻛﻪ ﺍﺯ ﻳﻜﺴﻮ ﺑﻮﻣﻴﺎﻥ ﻟﮕﺪﻣﺎﻝ ﻭ ﻧﺎﺑﻮﺩ ﺷﺪﻩ ﺍﻧﺪ ﻭ ﺍﺯ‬ ‫ﻳﻜﺴﻮ ﺗﺮﻛﺎﻥ ﺑﺎﻧﺒﻮﻫﻲ ﺑﺴﻴﺎﺭ ﺭﻭ ﺑﺎﻳﻨﺠﺎ ﺁﻭﺭﺩﻩ ﺍﻧﺪ ﻭ ﺑﺮ ﺷﻤﺎﺭﻩ ﺍﻳﺸﺎﻥ ﺑﺴﻴﺎﺭ ﺍﻓﺰﻭﺩﻩ‪.‬‬ ‫ﺩﺭ ﺯﻣﺎﻧﻬﺎﻱ ﭘﻴﺸﻴﻦ ﺗﺮﻛﺎﻥ ﺑﻴﺸﺘﺮ ﺩﺭ ﺩﻳﻪ ﻫﺎ ﻣﻴﻨﺸﺴﺘﻪ ﺍﻧﺪ ﻭﻟﻲ ﺍﻳﻦ ﺯﻣﺎﻥ ﭼﻮﻥ ﻓﺮﻣﺎﻧﺮﻭﺍ ﻣﻴﺒﻮﺩﻧﺪ ﺷﻬﺮﻫﺎ ﺭﺍ ﻓﺮﺍ ﮔﺮﻓﺘﻪ ﺍﻧﺪ ﻭ‬ ‫ﺯﺑﺎﻧﺸﺎﻥ ﺩﺭ ﺁﻧﻬﺎ ﺭﻭﺍﺝ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺩﺭ ﺯﻣﺎﻥ ﺻﻔﻮﻳﺎﻥ‪:‬‬ ‫ﺍﻳﻦ ﺭﺍ ﺑﺂﺳﺎﻧﻲ ﺗﻮﺍﻥ ﭘﺬﻳﺮﻓﺖ ﻛﻪ ﺟﺎ ﺑﺎﺯ ﻛﺮﺩﻥ ﺗﺮﻛﻲ ﺑﺮﺍﻱ ﺧﻮﺩ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻭ ﺑﻜﻨﺎﺭ ﺯﺩﻥ ﺁﻥ ﺁﺫﺭﻱ ﺭﺍ‪ ،‬ﭘﻴﺶ ﺍﺯ‬ ‫ﭘﺎﺩﺷﺎﻫﻲ ﺻﻔﻮﻳﺎﻥ ﺍﻧﺠﺎﻡ ﮔﺮﻓﺘﻪ ﻭ ﺩﻟﻴﻞ ﺍﻳﻦ ﮔﺬﺷﺘﻪ ﺍﺯ ﭼﻴﺰﻫﺎﻱ ﺩﻳﮕﺮ ﺣﺎﻝ ﺧﻮﺩ ﺁﻥ ﺧﺎﻧﺪﺍﻥ ﻣﻴﺒﺎﺷﺪ‪ .‬ﺯﻳﺮﺍ ﺍﻳﺸﺎﻥ ﺑﻴﮕﻤﺎﻥ ﺍﺯ‬ ‫ﺑﻮﻣﻴﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺑﻮﺩﻩ ﺍﻧﺪ ﻭ ﺯﺑﺎﻧﺸﺎﻥ ﺁﺫﺭﻱ ﺑﻮﺩﻩ ﻭ ﻣﺎ ﺩﻭ ﺑﻴﺘﻴﻬﺎﻳﻲ ﺍﺯ ﺷﻴﺦ ﺻﻔﻲ ﻧﻴﺎﻱ ﺑﺰﺭﮒ ﺍﻳﺸﺎﻥ ﻛﻪ ﺩﺭ ﺯﻣﺎﻥ ﻣﻐﻮﻝ‬

‫‪ – ٦‬ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ »ﭘﻬﻠﻮﻱ« ﺭﺍ ﺑﻪ ﻧﻴﻤﺰﺑﺎﻧﻬﺎﻱ ﺑﻮﻣﻲ ﺍﻳﻦ ﺷﻬﺮ ﻭ ﺁﻥ ﺷﻬﺮ ﻣﻴﮕﻔﺘﻪ ﺍﻧﺪ ﻭ ﺍﺯ ﻣﻌﻨﺎﻳﻲ ﻛﻪ ﻣﺎ ﺍﻣﺮﻭﺯ ﺑﻜﻠﻤﻪ ﻣﻴﺪﻫﻴﻢ ﺁﮔﺎﻫﻲ ﻧﺪﺍﺷﺘﻪ ﺍﻧﺪ‪.‬‬

‫ﺁﺫﺭﻱ ﻳﺎ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﻣﻴﺰﻳﺴﺘﻪ ﺩﺭ ﺩﺳﺖ ﻣﻴﺪﺍﺭﻳﻢ ﻛﻪ ﺁﻧﻬﺎ ﺭﺍ ﺧﻮﺍﻫﻴﻢ ﺁﻭﺭﺩ‪ .‬ﺑﺎ ﺍﻳﻨﺤﺎﻝ ﭼﻮﻥ ﺑﺰﻣﺎﻥ ﺷﺎﻩ ﺍﺳﻤﺎﻋﻴﻞ ﺑﻨﻴﺎﺩﮔﺰﺍﺭ ﭘﺎﺩﺷﺎﻫﻲ ﻣﻴﺮﺳﻴﻢ ﻣﻴﺒﻴﻨﻴﻢ‬ ‫ﺯﺑﺎﻥ ﺍﻳﺸﺎﻥ ﺗﺮﻛﻲ ﮔﺮﺩﻳﺪﻩ ﻭ ﺧﻮﺩ ﺁﻥ ﺷﺎﻩ ﺑﺘﺮﻛﻲ ﺷﻌﺮﻫﺎﻳﻲ ﻣﻴﺴﺮﻭﺩﻩ ﻛﻪ ﺩﻳﻮﺍﻧﺶ ﺩﺭ ﺩﺳﺖ ﺍﺳﺖ‪.‬‬ ‫ﺍﮔﺮﭼﻪ ﺍﺳﻤﺎﻋﻴﻞ ﻣﺎﺩﺭﺵ ﺍﺯ ﺧﺎﻧﺪﺍﻥ ﺗﺮﻙ )ﺩﺧﺘﺮ ﺣﺴﻦ ﺑﻴﮓ( ﺑﻮﺩﻩ ﻭ ﺷﻌﺮ ﺗﺮﻛﻲ ﺭﺍ ﺑﭙﻴﺮﻭﻱ ﺍﺯ ﺍﻣﻴﺮ ﻋﻠﻴﺸﻴﺮ ﻧﻮﺍﻳﻲ‬ ‫ﻣﻴﺴﺮﻭﺩﻩ‪ ،‬ﻟﻴﻜﻦ ﺍﻳﻨﻬﺎ ﺑﺎ ﮔﻔﺘﻪ ﻣﺎ ﻧﺎﺳﺎﺯﮔﺎﺭ ﻧﻴﺴﺖ ﻭ ﺧﻮﺩ ﺩﻟﻴﻞ ﭼﻴﺮﮔﻲ ﺗﺮﻛﺎﻥ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻭ ﺭﻭﺍﺝ ﺗﺮﻛﻲ ﺩﺭ ﺁﻧﺠﺎ ﻣﻴﺒﺎﺷﺪ‪.‬‬ ‫ﺍﺯ ﻫﺮ ﺑﺎﺭﻩ ﺑﻴﮕﻔﺘﮕﻮﺳﺖ ﻛﻪ ﺩﺭ ﺁﻏﺎﺯ ﺳﺪﻩ ﺩﻫﻢ ﻛﻪ ﭘﺎﺩﺷﺎﻫﻲ ﺻﻔﻮﻳﺎﻥ ﭘﺪﻳﺪ ﺁﻣﺪﻩ ﺗﺮﻛﻲ ﭘﻴﺸﺮﻓﺖ ﺧﻮﺩﺵ ﺭﺍ ﺩﺭ‬ ‫ﺁﺫﺭﺑﺎﻳﺠﺎﻥ‪ ،‬ﭼﻪ ﺩﺭ ﺷﻬﺮﻫﺎ ﻭ ﭼﻪ ﺩﺭ ﺑﻴﺮﻭﻧﻬﺎ ﺑﺎﻧﺠﺎﻡ ﺭﺳﺎﻧﻴﺪﻩ ﻭ ﺧﻮﺩ ﺯﺑﺎﻥ ﻫﻤﮕﺎﻧﻲ ﺑﺸﻤﺎﺭ ﻣﻴﺮﻓﺘﻪ‪ .‬ﺑﺎ ﺍﻳﻨﺤﺎﻝ ﺩﺭ ﺭﻭﺯﮔﺎﺭ‬ ‫ﺻﻔﻮﻱ ﭼﻴﺰﻫﺎﻳﻲ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﭘﻴﺶ ﺁﻣﺪﻩ ﻛﻪ ﺍﻳﻨﻬﺎ ﻧﻴﺰ ﺑﺴﻮﺩ ﺁﻥ ﺯﺑﺎﻥ ﺑﻮﺩﻩ ﺍﺳﺖ ﻭ ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ ﺩﺭ ﺁﻥ ﺭﻭﺯﮔﺎﺭ ﻭ ﺩﺭ ﺳﺎﻳﻪ‬ ‫ﺍﻳﻦ ﭘﻴﺸﺂﻣﺪﻫﺎ ﺑﻮﺩﻩ ﻛﻪ ﺗﺮﻛﻲ ﺑﻴﻜﺒﺎﺭ ﭼﻴﺮﻩ ﺷﺪﻩ ﻭ ﺁﺫﺭﻱ ﺍﺯ ﺷﻬﺮﻫﺎ ﻧﺎﭘﺪﻳﺪﮔﺮﺩﻳﺪﻩ ﻭ ﺩﺭ ﺑﻴﺮﻭﻧﻬﺎ ﻧﻴﺰ ﺟﺰ ﺩﺭ ﭼﻨﺪ ﺟﺎ ﺑﺎﺯﻣﺎﻧﺪﻩ‪.‬‬ ‫ﻳﻜﻲ ﺍﺯ ﺁﻥ ﭘﻴﺸﺂﻣﺪﻫﺎ ﺍﻳﻨﻜﻪ ﺻﻔﻮﻳﺎﻥ ﺑﻴﺸﺘﺮ ﭘﻴﺮﻭﺍﻥ ﺍﻳﺸﺎﻥ ﺍﺯ ﺍﻳﻠﻬﺎﻱ ﺗﺮﻙ ﻣﻴﺒﻮﺩﻧﺪ‪ .‬ﭼﻨﺎﻧﻜﻪ ﭼﻮﻥ ﺷﺎﻩ ﺍﺳﻤﺎﻋﻴﻞ ﺑﺮﺧﺎﺳﺘﻪ‬ ‫ﻳﺎﺭﺍﻥ ﺍﻭ ﺟﺰ ﺍﻳﻠﻬﺎﻱ ﺍﺳﺘﺎﺟﻠﻮ ﻭ ﺷﺎﻣﻠﻮ ﻭ ﺗﻜﻠﻮ ﻭ ﻭﺭﺳﺎﻕ ﻭ ﺭﻭﻣﻠﻮ ﻭ ﺫﻭﺍﻟﻘﺪﺭ ﻭ ﺍﻓﺸﺎﺭ ﻭ ﻗﺎﺟﺎﺭ ﻧﺒﻮﺩﻩ ﺍﻧﺪ ﻭ ﺩﺳﺘﻪ ﻫﺎﻳﻲ ﻧﻴﺰ ﺍﺯ‬ ‫ﻗﺮﺟﻪ ﺩﺍﻍ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺑﺎ ﺍﻳﺸﺎﻥ ﺑﻮﺩﻩ ﺍﻧﺪ‪ .‬ﺗﺎﺟﻴﻜﺎﻥ ﻳﺎ ﺑﻮﻣﻴﺎﻥ ﻓﺎﺭﺳﻲ ﺯﺑﺎﻥ ﺍﻳﺮﺍﻥ ﺍﺯ ﭘﺎﻧﺼﺪ ﺳﺎﻝ ﺑﺎﺯ‪ ،‬ﺩﺭ ﻧﺘﻴﺠﻪ ﺭﻭﺍﺝ ﺻﻮﻓﻴﮕﺮﻱ‬ ‫ﻭ ﺑﺎﻃﻨﻴﮕﺮﻱ ﻭ ﺧﺮﺍﺑﺎﺗﻴﮕﺮﻱ ﻭ ﺳﭙﺲ ﺩﺭ ﺳﺎﻳﻪ ﻛﺸﺘﺎﺭ ﻣﻐﻮﻻﻥ ﻭ ﭼﻴﺮﮔﻲ ﺩﻭﻳﺴﺖ ﺳﺎﻟﻪ ﺍﻳﺸﺎﻥ‪ ،‬ﺍﻧﺪﻳﺸﻪ ﺁﺯﺍﺩﻱ ﻭ ﮔﺮﺩﻧﻔﺮﺍﺯﻱ ﻭ‬ ‫ﺟﺎﻧﺒﺎﺯﻱ ﺭﺍ ﻓﺮﺍﻣﻮﺵ ﻛﺮﺩﻩ ﻭ ﺑﻴﻜﺒﺎﺭ ﺍﺯ ﺷﺎﻳﺴﺘﮕﻲ ﺍﻓﺘﺎﺩﻩ ﺑﻮﺩﻧﺪ ﻭ ﺍﺯ ﺍﻳﺸﺎﻥ ﺟﺰ ﻛﺎﺭ ﭼﺎﻣﻪ ﺳﺮﺍﻳﻲ ﻭ ﭘﻨﺪﺍﺭﺑﺎﻓﻲ ﻭ ﺳﺘﺎﻳﺸﮕﺮﻱ ﻭ‬ ‫ﺍﻳﻨﮕﻮﻧﻪ ﭼﻴﺰﻫﺎ ﺑﺮﻧﻴﺎﻣﺪﻱ‪ ،‬ﻭ ﺍﻳﻦ ﻓﻴﺮﻭﺯﺑﺨﺘﻲ ﺧﺎﻧﺪﺍﻥ ﺻﻔﻮﻱ ﺑﻮﺩ ﻛﻪ ﺍﻳﻨﺎﻥ ﺭﺍ ﺩﺭ ﻛﻨﺎﺭ ﻧﻬﺎﺩﻩ ﺍﻳﻠﻬﺎﻱ ﺑﻴﺎﺑﺎﻥ ﻧﺸﻴﻦ ﺗﺮﻙ ﺭﺍ ﭘﻴﺶ‬ ‫ﻛﺸﻴﺪﻧﺪ ﻭ ﺩﺳﺖ ﺑﺪﻭﺵ ﺁﻧﺎﻥ ﻧﻬﺎﺩﻩ ﺑﭙﺎﺩﺷﺎﻫﻲ ﺑﺮﺧﺎﺳﺘﻨﺪ‪.‬‬ ‫ﺑﺪﻳﻨﺴﺎﻥ ﻛﺎﺭ ﺻﻔﻮﻳﺎﻥ ﻫﻤﻪ ﺩﺭ ﺩﺳﺖ ﺗﺮﻛﺎﻥ ﻣﻴﺒﻮﺩ‪ ،‬ﻭ ﺩﺭ ﺩﺭﺑﺎﺭﺷﺎﻥ ﭼﻪ ﺩﺭ ﺗﺒﺮﻳﺰ ﻭ ﭼﻪ ﺩﺭ ﻗﺰﻭﻳﻦ ﻭ ﭼﻪ ﺩﺭ ﺍﺳﭙﻬﺎﻥ‬ ‫ﺑﺰﺑﺎﻥ ﺗﺮﻛﻲ ﺳﺨﻦ ﮔﻔﺘﻪ ﺷﺪﻱ ﻭ ﻟﻘﺒﻬﺎ ﻭ ﻧﺎﻣﻬﺎ ﻧﻴﺰ ﺑﻴﺸﺘﺮ ﺗﺮﻛﻲ ﺑﻮﺩﻱ‪ ،‬ﻫﻤﭽﻮﻥ‪ :‬ﻗﺮﺍﺵ ﻭ ﻳﻮﻟﺪﺍﺵ ﻭ ﺳﺮﺩﺍﺵ ﻭ ﻋﻤﻮﺍﻏﻠﻲ ﻭ‬ ‫ﻗﺎﭘﻮﭼﻲ ﻭ ﺍﻳﺸﻴﻚ ﺁﻏﺎﺳﻲ ﻭ ﺍﻳﭻ ﺁﻏﺎﺳﻲ ﻭ ﺍﺳﻤﻌﻴﻞ ﻗﻠﻲ ﻭ ﻃﻬﻤﺎﺳﺒﻘﻠﻲ ﻭ ﺍﻳﻞ ﺑﻴﮕﻲ ﻭ ﺍﻳﻠﺨﺎﻧﻲ ﻭ ﺑﻴﮕﻠﺮ ﺑﻴﮕﻲ ﻭ ﺧﺎﻧﻠﺮﺧﺎﻧﻲ ﻭ‬ ‫ﻗﺎﺭﻧﺠﻪ ﺑﻴﮓ ﻭ ﻗﻮﺭﺧﻤﺲ ﺧﺎﻥ ﻭ ﺷﻴﺦ ﺍﻏﻠﻲ ﻭ ﺣﻠﻮﺍﭼﻲ ﺍﻏﻠﻲ ﻭ ﺑﺴﻴﺎﺭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ‪.‬‬ ‫ﺩﻳﮕﺮﻱ ﺍﺯ ﺁﻥ ﭘﻴﺸﺂﻣﺪﻫﺎ ﺍﻳﻨﻜﻪ ﺩﺭ ﺯﻣﺎﻥ ﺻﻔﻮﻳﺎﻥ ﭼﻮﻥ ﻣﻴﺎﻧﻪ ﺍﻳﺮﺍﻥ ﻭ ﻋﺜﻤﺎﻧﻲ ﺩﺷﻤﻨﻲ ﺳﺨﺘﻲ ﭘﺪﻳﺪ ﺁﻣﺪ ﻭ ﻋﺜﻤﺎﻧﻴﺎﻥ ﺑﺎﺭﻫﺎ‬ ‫ﻟﺸﮕﺮ ﺑﺂﺫﺭﺑﺎﻳﺠﺎﻥ ﻛﺸﻴﺪﻧﺪ ﻭ ﺑﺎﺭﻫﺎ ﺑﺂﻧﺠﺎ ﺩﺳﺖ ﻳﺎﻓﺘﻪ ﺗﺎ ﺗﺒﺮﻳﺰ ﻛﺮﺳﻲ ﺁﻧﺠﺎ ﭘﻴﺶ ﺁﻣﺪﻧﺪ‪ .‬ﻧﺨﺴﺖ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﺩﺭ ﺳﺎﻝ ‪٩٢٠‬‬ ‫ﭼﻮﻥ ﺩﺭ ﭼﺎﻟﺪﺭﺍﻥ ﺷﺎﻩ ﺍﺳﻤﺎﻋﻴﻞ ﺭﺍ ﺑﺸﻜﺴﺖ‪ ،‬ﺍﺯ ﺩﻧﺒﺎﻝ ﺍﻭ ﺗﺎ ﺗﺒﺮﻳﺰ ﭘﻴﺶ ﺁﻣﺪﻩ ﺳﻪ ﺭﻭﺯ ﺑﺎ ﻫﻤﻪ ﺳﭙﺎﻫﻴﺎﻥ ﻭ ﭘﻴﺮﺍﻣﻮﻧﻴﺎﻥ ﺍﻧﺒﻮﻩ ﺧﻮﺩ‬ ‫ﺩﺭ ﺍﻳﻦ ﺷﻬﺮ ﻣﺎﻧﺪ‪ .‬ﭘﺲ ﺍﺯﻭ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻤﺎﻥ ﺩﺭ ﺟﻨﮕﻬﺎﻱ ﺧﻮﺩ ﺑﺎ ﺷﺎﻩ ﻃﻬﻤﺎﺳﺐ ﺳﻪ ﺑﺎﺭ )ﻳﻜﻲ ﺩﺭ ﺳﺎﻝ ‪ ٩٤٠‬ﻭ ﺩﻳﮕﺮﻱ ﺩﺭ ﺳﺎﻝ‬ ‫‪ ٩٤١‬ﻭ ﺳﻮﻣﻲ ﺩﺭ ﺳﺎﻝ ‪ (٩٥٦‬ﺑﺂﺫﺭﺑﺎﻳﺠﺎﻥ ﺩﺭﺁﻣﺪﻩ ﻭ ﺩﺭ ﻫﺮ ﺑﺎﺭ ﺯﻣﺎﻧﻲ ﺩﺭ ﺗﺒﺮﻳﺰ ﺩﺭﻧﮓ ﻛﺮﺩ‪ .‬ﭘﺲ ﺍﺯﻭ ﺩﺭ ﺯﻣﺎﻥ ﻣﺮﺍﺩ ﺳﻮﻡ ﻭ‬ ‫ﺧﺪﺍﺑﻨﺪﻩ ﭘﺪﺭ ﺷﺎﻩ ﻋﺒﺎﺱ ﻛﻪ ﻋﺜﻤﺎﻧﻴﺎﻥ ﺑﺸﻴﺮﻭﺍﻥ ﻭ ﻗﻔﻘﺎﺯ ﺩﺳﺖ ﻳﺎﻓﺘﻪ ﺑﻮﺩﻧﺪ ﺩﺭ ﺳﺎﻝ ‪ ٩٩٣‬ﻋﺜﻤﺎﻥ ﭘﺎﺷﺎ ﺑﺎ ﻟﺸﮕﺮ ﺑﺲ ﺍﻧﺒﻮﻫﻲ‬ ‫ﺑﺂﺫﺭﺑﺎﻳﺠﺎﻥ ﺁﻣﺪ ﻭ ﺑﺎ ﺟﻨﮓ ﺍﻳﻨﺠﺎ ﺭﺍ ﻓﺮﺍ ﮔﺮﻓﺖ ﻭ ﺩﺭ ﺗﺒﺮﻳﺰ ﺳﻪ ﺭﻭﺯ ﻛﺸﺘﺎﺭ ﻛﺮﺩ ﻭ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭ ﺑﻮﺩ ﻛﻪ ﻋﺜﻤﺎﻧﻴﺎﻥ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ‬ ‫ﺍﺳﺘﻮﺍﺭ ﻧﺸﺴﺘﻨﺪ ﻭ ﺑﺎ ﭘﻴﻤﺎﻧﻲ ﻛﻪ ﺩﺭ ﻣﻴﺎﻧﻪ ﺑﺴﺘﻪ ﮔﺮﺩﻳﺪ ﺩﺭﺑﺎﺭ ﺻﻔﻮﻱ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺭﺍ ﺑﺠﺰ ﺍﺯ ﺍﺭﺩﺑﻴﻞ ﻫﻤﻪ ﺑﺎﻳﺸﺎﻥ ﻭﺍﮔﺰﺍﺷﺖ ﻭ ﺁﻧﺎﻥ‬ ‫ﺑﻴﺴﺖ ﺳﺎﻝ ﻛﻤﺎﺑﻴﺶ ﺩﺭ ﺁﻧﺠﺎ ﻧﺸﺴﺘﻨﺪ‪ .‬ﺳﭙﺲ ﭼﻮﻥ ﺩﺭ ﺳﺎﻝ ‪ ١٠١٢‬ﺷﺎﻩ ﻋﺒﺎﺱ ﺁﻧﺠﺎ ﺭﺍ ﺑﺎﺯ ﮔﺮﻓﺖ ﭼﻮﻥ ﺗﺎ ﺩﻩ ﻭ ﺍﻧﺪ ﺳﺎﻝ ﺩﻳﮕﺮ‬ ‫ﺟﻨﮓ ﻭ ﺩﺷﻤﻨﻲ ﺑﺎ ﻋﺜﻤﺎﻧﻴﺎﻥ ﺩﺭ ﻣﻴﺎﻥ ﻣﻴﺒﻮﺩ‪ ،‬ﺩﻭ ﺳﻪ ﺑﺎﺭ ﺩﻳﮕﺮ ﺁﻧﺎﻥ ﻟﺸﮕﺮ ﺑﺮ ﺳﺮ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺁﻭﺭﺩﻧﺪ ﻭ ﭼﻮﻥ ﺷﺎﻩ ﻋﺒﺎﺱ ﺍﺯ‬ ‫ﺟﻨﮓ ﺭﻭﺑﺮﻭ ﭘﺮﻫﻴﺰ ﻣﻴﻨﻤﻮﺩ ﺗﺎ ﺗﺒﺮﻳﺰ ﻳﺎ ﻧﺰﺩﻳﻜﻴﻬﺎﻱ ﺁﻥ ﭘﻴﺶ ﺁﻣﺪﻧﺪ‪ .‬ﻫﻤﭽﻨﻴﻦ ﭘﺲ ﺍﺯ ﻣﺮﮒ ﺷﺎﻩ ﻋﺒﺎﺱ ﺳﻠﻄﺎﻥ ﻣﺮﺍﺩ ﭼﻬﺎﺭﻡ‬

‫ﺁﺫﺭﻱ ﻳﺎ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺧﻮﺩ ﺗﺎ ﺗﺒﺮﻳﺰ ﭘﻴﺶ ﺁﻣﺪ ﻭ ﺷﻬﺮﻫﺎﻱ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺭﺍ ﻛﻪ ﻣﺮﺩﻡ ﺭﻫﺎ ﻛﺮﺩﻩ ﻭ ﮔﺮﻳﺨﺘﻪ ﺑﻮﺩﻧﺪ‪ ،‬ﻭﻳﺮﺍﻧﻪ ﺳﺎﺧﺖ ﻭ ﺑﺎﺯﮔﺸﺖ‪ .‬ﻧﻴﺰ ﺩﺭ‬ ‫ﺁﺧﺮ ﭘﺎﺩﺷﺎﻫﻲ ﺻﻔﻮﻳﺎﻥ ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺍﻓﻐﺎﻧﺎﻥ ﺍﺳﭙﻬﺎﻥ ﺭﺍ ﮔﺮﻓﺘﻨﺪ ﻋﺜﻤﺎﻧﻴﺎﻥ ﻧﻴﺰ ﺑﺮ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻭ ﺷﻬﺮﻫﺎﻱ ﻏﺮﺑﻲ ﺍﻳﺮﺍﻥ ﺗﺎﺧﺘﻨﺪ ﻭ ﺑﺎ‬ ‫ﺟﻨﮓ ﻭ ﺧﻮﻧﺮﻳﺰﻱ ﺍﻳﻨﻬﺎ ﺭﺍ ﺑﮕﺸﺎﺩﻧﺪ ﻭ ﺳﺎﻟﻴﺎﻧﻲ ﺩﺭ ﺁﻧﺠﺎ ﺑﻮﺩﻧﺪ ﺗﺎ ﻧﺎﺩﺭ ﺑﻴﺮﻭﻧﺸﺎﻥ ﻛﺮﺩ‪.‬‬ ‫ﺍﻳﻦ ﺟﻨﮕﻬﺎ ﻭ ﻟﺸﮕﺮﻛﺸﻴﻬﺎ ﻫﻤﻪ ﺑﺰﻳﺎﻥ ﺯﺑﺎﻥ ﺁﺫﺭﻱ ﺑﺴﺮ ﻣﻴﺂﻣﺪ‪ .‬ﺯﻳﺮﺍ ﺗﺎﺟﻴﻜﺎﻥ ﻳﺎ ﮔﻮﻳﻨﺪﮔﺎﻥ ﺁﻥ ﺯﺑﺎﻥ ﻛﻪ ﻧﺎﺗﻮﺍﻧﺘﺮ ﻣﻴﺒﻮﺩﻧﺪ‬ ‫ﺩﺭ ﺍﻳﻦ ﭘﻴﺸﺂﻣﺪﻫﺎ ﺑﻴﺸﺘﺮ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﭘﺎﻳﻤﺎﻝ ﻣﻴﺸﺪﻧﺪ ﻭ ﺍﺯ ﻣﻴﺎﻥ ﻣﻴﺮﻓﺘﻨﺪ‪ .‬ﺍﺯ ﺁﻧﺴﻮﻱ ﭼﻮﻥ ﻋﺜﻤﺎﻧﻴﺎﻥ ﺗﺮﻙ ﻣﻴﺒﻮﺩﻧﺪ ﻭ ﺍﺯ ﺍﻳﻨﺴﻮﻱ‬ ‫ﻫﻤﺎﻭﺭﺩﺍﻥ ﺍﻳﺸﺎﻥ ﻧﻴﺰ ﺟﺰ ﺗﺮﻛﺎﻥ ﻧﺒﻮﺩﻧﺪ‪ ،‬ﺍﺯ ﺍﻳﻨﺮﻭ ﻛﺎﺭﻫﺎ ﻫﻤﻪ ﺑﺎ ﺯﺑﺎﻥ ﺗﺮﻛﻲ ﻣﻴﺒﻮﺩ ﻭ ﺁﺫﺭﻱ ﺟﺰ ﺩﺭ ﺧﺎﻧﺪﺍﻧﻬﺎ ﺑﻜﺎﺭ ﻧﻤﻴﺮﻓﺖ ﻭ‬ ‫ﺭﻭﺯﺑﺮﻭﺯ ﺍﺯ ﺭﻭﺍﺝ ﺁﻥ ﻣﻴﻜﺎﺳﺖ ﻭ ﻛﻢ ﻛﻢ ﻓﺮﺍﻣﻮﺵ ﻣﻴﺸﺪ‪.‬‬ ‫ﺑﻴﺶ ﺍﺯ ﺍﻳﻦ ﺑﺘﺎﺭﻳﺦ ﻧﻤﻴﭙﺮﺩﺍﺯﻳﻢ‪ .‬ﺑﺪﻳﻨﺴﺎﻥ ﺗﺮﻛﻲ ﺩﺭ ﺯﻣﺎﻥ ﺳﻠﺠﻮﻗﻴﺎﻥ ﺑﺂﺫﺭﺑﺎﻳﺠﺎﻥ ﺩﺭﺁﻣﺪﻩ ﻭ ﺩﺭ ﻫﻔﺘﺼﺪ ﺳﺎﻝ ﻳﺎ ﺑﻴﺸﺘﺮ‬ ‫ﻛﻢ ﻛﻢ ﺑﺮ ﺁﻧﺠﺎ ﭼﻴﺮﻩ ﺷﺪﻩ ﻭ ﺯﺑﺎﻥ ﺑﻮﻣﻲ ﺭﺍ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﺩﻩ ﻛﻪ ﺟﺰ ﺩﺭ ﮔﻮﺷﻪ ﻫﺎ ﻭ ﻛﻨﺎﺭﻫﺎ ﻧﺸﺎﻧﻲ ﺍﺯ ﺁﻥ ﺑﺎﺯ ﻧﻤﺎﻧﺪﻩ‪.‬‬ ‫ﺍﮔﺮﭼﻪ ﺍﻳﻦ ﺗﻨﻬﺎ ﺩﺭﺑﺎﺭﻩ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻧﻴﺴﺖ‪ .‬ﺁﺭﺍﻥ ﻧﻴﺰ ﻫﻤﻴﻦ ﺣﺎﻝ ﺭﺍ ﺩﺍﺭﺩ ﻭ ﺁﺭﺍﻧﻲ ﺯﺑﺎﻥ ﺁﻧﺠﺎ ﻛﻪ ﺑﺮﺍﺩﺭ ﺁﺫﺭﻱ ﺑﻮﺩﻩ‬ ‫ﺑﻬﻤﻴﻨﺴﺎﻥ ﺍﺯ ﻣﻴﺎﻥ ﺭﻓﺘﻪ ﻭ ﺟﺰ ﻧﺸﺎﻥ ﻛﻤﻲ ﺍﺯ ﺁﻥ ﺩﺭ ﮔﻮﺷﻪ ﻫﺎ ﻭ ﻛﻨﺎﺭﻫﺎ ﺑﺎﺯ ﻧﻤﺎﻧﺪﻩ‪ .‬ﺯﻧﺠﺎﻥ ﻭ ﭘﻴﺮﺍﻣﻮﻧﻬﺎﻳﺶ ﻧﻴﺰ ﺑﻬﻤﻴﻦ ﺣﺎﻝ ﺍﺳﺖ‬ ‫ﻭ ﺯﺑﺎﻥ ﺁﻧﺠﺎ ﺑﻴﻜﺒﺎﺭ ﻧﺎﭘﺪﻳﺪ ﺷﺪﻩ‪ .‬ﭘﻴﺮﺍﻣﻮﻧﻬﺎﻱ ﻫﻤﺪﺍﻥ ﻭ ﻗﺰﻭﻳﻦ ﻧﻴﺰ ﻫﻤﻴﻦ ﺣﺎﻝ ﺭﺍ ﺩﺍﺭﺩ ﻭ ﺗﺮﻛﻲ ﺩﺭ ﺁﻧﻬﺎ ﺭﻭﺍﺝ ﮔﺮﻓﺘﻪ‪ .‬ﻟﻴﻜﻦ‬ ‫ﭼﻮﻥ ﻣﺎ ﺳﺨﻦ ﺍﺯ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻣﻴﺮﺍﻧﻴﻢ ﺗﻨﻬﺎ ﺑﺂﻧﺠﺎ ﭘﺮﺩﺍﺧﺘﻪ ﺍﻳﻢ‪.‬‬ ‫ﻫﻢ ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﻛﻪ ﭘﺮﺍﻛﻨﺪﮔﻲ ﺯﺑﺎﻥ ﺗﺮﻛﻲ ﺩﺭ ﺍﻳﺮﺍﻥ ﺩﺭ ﺯﻣﺎﻥ ﺻﻔﻮﻳﺎﻥ ﺑﺒﺎﻻﺗﺮﻳﻦ ﭘﺎﻳﮕﺎﻩ ﺧﻮﺩ ﺭﺳﻴﺪ ﻭ ﭼﻮﻥ ﺍﻳﺸﺎﻥ‬ ‫ﺳﭙﺮﻱ ﺷﺪﻧﺪ ﭘﻴﺸﺮﻓﺖ ﺗﺮﻛﻲ ﻧﻴﺰ ﺑﺎﺯ ﺍﻳﺴﺘﺎﺩ ﻭ ﺳﭙﺲ ﺭﻭ ﺑﭙﺴﺮﻓﺖ ﻧﻬﺎﺩ‪ .‬ﺑﻮﻳﮋﻩ ﭘﺲ ﺍﺯ ﺁﻏﺎﺯ ﻣﺸﺮﻭﻃﻪ ﻭ ﭘﻴﺪﺍﻳﺶ ﺷﻮﺭ‬ ‫ﻛﺸﻮﺭﺧﻮﺍﻫﻲ ﺩﺭ ﺍﻳﺮﺍﻥ ﻭ ﺑﻨﻴﺎﺩ ﻳﺎﻓﺘﻦ ﺭﻭﺯﻧﺎﻣﻪ ﻫﺎ ﻭ ﺩﺑﺴﺘﺎﻧﻬﺎ ﻛﻪ ﻫﻤﻪ ﺍﻳﻨﻬﺎ ﺗﺮﻛﻲ ﺭﺍ ﺑﺎﺯﭘﺲ ﻣﻴﺒﺮﺩ ﻭ ﺍﺯ ﻣﻴﺪﺍﻥ ﺁﻥ ﻣﻴﻜﺎﻫﺪ‪.‬‬ ‫ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺧﻮﺩ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﭘﻴﺸﮕﺎﻣﺴﺖ ﻭ ﺍﺯ ﺁﻏﺎﺯ ﺟﻨﺒﺶ ﻣﺸﺮﻭﻃﻪ ﻳﻜﻲ ﺍﺯ ﺁﺭﺯﻭﻫﺎﻱ ﺁﺫﺭﺑﺎﻳﺠﺎﻧﻴﺎﻥ ﺑﺮﮔﺮﺩﺍﻧﻴﺪﻥ‬ ‫ﻓﺎﺭﺳﻲ ﺑﺂﻧﺠﺎ ﺑﻮﺩﻩ ﻭ ﻫﻤﻴﺸﻪ ﺩﺭ ﺑﺮﺍﺑﺮ ﻧﮕﺎﺭﺵ ﺭﻭﺯﻧﺎﻣﻪ ﻫﺎﻱ ﺍﺳﺘﺎﻧﺒﻮﻝ ﻭ ﺑﺎﻛﻮ ﺭﻭﻱ ﺳﺮﺩ ﻧﺸﺎﻥ ﺩﺍﺩﻩ ﺍﻧﺪ ﻭ ﺑﺎ ﺁﻧﻜﻪ ﺯﺑﺎﻥ ﻛﻨﻮﻧﻲ‬ ‫ﻓﺎﺭﺳﻲ ﺑﺴﻴﺎﺭ ﻧﺎﺭﺳﺎﺳﺖ ﻭ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻣﻌﻨﻴﻬﺎﻳﻲ ﻛﻪ ﺑﺘﺮﻛﻲ ﺗﻮﺍﻥ ﻓﻬﻤﺎﻧﻴﺪ ﺍﻳﻦ ﺯﺑﺎﻥ ﺑﻔﻬﻤﺎﻧﻴﺪﻥ ﺁﻧﻬﺎ ﺗﻮﺍﻧﺎ ﻧﻴﺴﺖ‪ ،٧‬ﻭ ﺍﺯ ﻫﺮ ﺑﺎﺭﻩ ﺑﺮ‬ ‫ﻳﻚ ﺁﺫﺭﺑﺎﻳﺠﺎﻧﻲ ﺳﺨﺖ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﺍﻳﻦ ﺯﺑﺎﻥ ﺳﺨﻦ ﺭﺍﻧﺪ‪ ،‬ﺑﺎ ﺍﻳﻨﻬﻤﻪ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺁﺭﺯﻭﻱ ﺭﻭﺍﺝ ﻓﺎﺭﺳﻲ ﺩﺭ ﻣﻴﺎﻥ ﺧﺎﻧﺪﺍﻧﻬﺎ ﺍﺯ‬ ‫ﺳﺎﻟﻬﺎ ﺭﻭﺍﻥ ﺍﺳﺖ‪.‬‬

‫‪ – ٧‬ﺩﺭ ﺗﺮﻛﻲ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ‪ ،‬ﮔﺬﺷﺘﻪ )ﻣﺎﺿﻲ( ﺑﺮ ﭼﻬﺎﺭﺩﻩ ﮔﻮﻧﻪ ﻭ ﺍﻛﻨﻮﻥ )ﻣﻀﺎﺭﻉ( ﺑﺮ ﭼﻬﺎﺭ ﮔﻮﻧﻪ ﺍﺳﺖ ﻭﻟﻲ ﺩﺭ ﻓﺎﺭﺳﻲ ﻛﻨﻮﻧﻲ ﮔﺬﺷﺘﻪ ﺑﻴﺶ ﺍﺯ ﭼﻬﺎﺭ ﮔﻮﻧﻪ ﻭ ﺍﻛﻨﻮﻥ ﺑﻴﺶ ﺍﺯ ﻳﻚ‬ ‫ﮔﻮﻧﻪ ﻧﺪﺍﺭﺩ ﻭ ﺍﻳﻦ ﻧﻤﻮﻧﻪ ﺭﺳﺎﻳﻲ ﺁﻥ ﻭ ﻧﺎﺭﺳﺎﻳﻲ ﺍﻳﻦ ﻣﻴﺒﺎﺷﺪ‪ .‬ﻟﻴﻜﻦ ﻣﺎ ﺍﻳﻦ ﻧﺎﺭﺳﺎﻳﻲ ﺭﺍ ﺍﺯ ﻓﺎﺭﺳﻲ ﺑﺮﺩﺍﺷﺘﻪ ﺍﻳﻢ ﻭﻛﻨﻮﻥ ﺩﺭ ﻓﺎﺭﺳﻲ ﻧﻴﺰ ﺳﻴﺰﺩﻩ ﮔﻮﻧﻪ ﮔﺬﺷﺘﻪ ﻭ ﺳﻪ ﮔﻮﻧﻪ ﺍﻛﻨﻮﻥ ﺑﻜﺎﺭ‬ ‫ﻣﻴﺒﺮﻳﻢ‪.‬‬ ‫] ﺳﺎﻟﻬﺎ ﭘﺲ ﺍﺯ ﻧﻮﺷﺘﻦ ﺍﻳﻦ ﻛﺘﺎﺏ ﻭ ﺍﻳﻦ ﺯﻳﺮ ﺻﻔﺤﻪ‪ ،‬ﺷﺎﺩﺭﻭﺍﻥ ﻛﺴﺮﻭﻱ ﻛﺘﺎﺏ »ﺯﺑﺎﻥ ﭘﺎﻙ« ﺭﺍ ﻧﻮﺷﺖ ﻭ ﺩﺭ ﺁﻥ ﺍﺯ ﻧﺎﺭﺳﺎﻳﻲ ﺯﺑﺎﻥ ﻓﺎﺭﺳﻲ ﺳﺨﻦ ﺭﺍﻧﺪ‪ .‬ﺁﻧﭽﻪ ﺭﺍ ﺩﺭ ﺍﻳﻨﺠﺎ‬ ‫ﺑﻜﻮﺗﺎﻫﻲ ﺍﺷﺎﺭﻩ ﻛﺮﺩﻩ ﺩﺭ ﺁﻥ ﻛﺘﺎﺏ ﺑﮕﺸﺎﺩﻱ ﺳﺨﻦ ﺭﺍﻧﺪﻩ ﻛﻪ ﺑﺮﺍﻱ ﺁﮔﺎﻫﻲ ﺑﻴﺸﺘﺮ ﺑﺎﻳﺪ ﺁﻥ ﻛﺘﺎﺏ ﺩﻳﺪﻩ ﺷﻮﺩ‪[.‬‬

‫ﮔﻔﺘﺎﺭ ﺳﻮﻡ‬ ‫ﭼﻨﺪ ﺳﺨﻦ ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺁﺫﺭﻱ‬ ‫ﺯﺑﺎﻥ ﺷﻤﺎﻝ ﻭ ﺯﺑﺎﻥ ﺟﻨﻮﺏ‪:‬‬ ‫ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﺯﺑﺎﻧﻲ ﻛﻪ ﻣﺎ ﺍﻣﺮﻭﺯ ﺳﺨﻦ ﻣﻴﮕﻮﻳﻴﻢ ﻭ ﺁﻧﺮﺍ ﻓﺎﺭﺳﻲ ﻭ ﻳﺎ ﺍﻳﺮﺍﻧﻲ ﻣﻴﻨﺎﻣﻴﻢ ﻫﻤﺎﻥ ﺯﺑﺎﻧﺴﺖ ﻛﻪ ﭼﻬﺎﺭ ﻫﺰﺍﺭ ﺳﺎﻝ‬ ‫ﭘﻴﺶ ﺍﺯ ﺍﻳﻦ ﺍﻳﺮﺍﻥ ﻳﺎ ﻣﺮﺩﻡ ﺍﻳﺮ ﺩﺭ ﻣﻴﻬﻦ ﺑﺎﺳﺘﺎﻥ ﺧﻮﺩ »ﺍﻳﺮﺍﻥ ﻭﻳﭻ« ﺳﺨﻦ ﻣﻴﮕﻔﺘﻪ ﺍﻧﺪ ﻭ ﭼﻮﻥ ﺍﺯ ﺁﻧﺠﺎ ﻛﻮﭼﻴﺪﻩ ﻭ ﺑﻪ ﭘﺸﺘﻪ ﺍﻳﺮﺍﻥ‬ ‫ﺁﻣﺪﻩ ﺍﻧﺪ ﺁﻧﺮﺍ ﻫﻤﺮﺍﻩ ﺁﻭﺭﺩﻩ ﺍﻧﺪ‪ .‬ﭼﻴﺰﻳﻜﻪ ﻫﺴﺖ ﮔﺬﺷﺖ ﺯﻣﺎﻥ ﻭ ﭘﻴﺸﺂﻣﺪﻫﺎ ﺩﺭ ﺯﺑﺎﻥ ﻛﺎﺭﮔﺮ ﺍﻓﺘﺪ ﻭ ﺍﻳﻨﺴﺖ ﻫﻴﭻ ﺯﺑﺎﻧﻲ ﻫﻤﻴﺸﻪ‬ ‫ﺑﻴﻚ ﺣﺎﻝ ﻧﻤﺎﻧﺪ ﻭ ﻫﺮ ﺯﻣﺎﻥ ﺭﻧﮓ ﺩﻳﮕﺮﻱ ﺑﺨﻮﺩ ﮔﻴﺮﺩ‪ .‬ﺯﺑﺎﻥ ﻣﺎ ﻧﻴﺰ ﺩﺭ ﺍﻳﻦ ﭼﻬﺎﺭ ﻫﺰﺍﺭ ﺳﺎﻝ ﭼﻮﻥ ﺑﺎ ﭘﻴﺸﺂﻣﺪﻫﺎﻱ ﺑﺰﺭﮔﻲ‬ ‫ﺑﺮﺧﻮﺭﺩ ﻛﺮﺩﻩ ﺍﻳﻨﺴﺖ ﻫﺮ ﺯﻣﺎﻥ ﺑﺮﻧﮓ ﺩﻳﮕﺮﻱ ﺍﻓﺘﺎﺩﻩ‪ ،‬ﻭ ﺍﮔﺮ ﻳﻜﻲ ﺍﻳﻦ ﺭﺷﺘﻪ ﺭﺍ ﺩﻧﺒﺎﻝ ﻛﻨﺪ ﻭ ﭼﻨﻴﻦ ﺧﻮﺍﻫﺪ ﻛﻪ ﺗﺎﺭﻳﺨﻲ ﺑﺮﺍﻱ‬ ‫ﺍﻳﻦ ﺯﺑﺎﻥ‪ ،‬ﺍﺯ ﺁﻏﺎﺯ ﺁﻥ ﺗﺎ ﺍﻳﻦ ﺯﻣﺎﻥ ﺑﻨﮕﺎﺭﺩ ﺷﺎﻳﺪ ﺑﺘﻮﺍﻧﺪ ﻳﻚ ﻛﺘﺎﺏ ﺑﺰﺭﮒ ﻫﺰﺍﺭ ﺻﻔﺤﻪ ﺍﻱ ﭘﺪﻳﺪ ﺁﻭﺭﺩ‪.‬‬ ‫ﻣﺎ ﮔﺬﺷﺘﻪ ﺍﺯ ﭼﻴﺰﻫﺎﻱ ﺩﻳﮕﺮﻱ‪ ،‬ﻧﻤﻮﻧﻪ ﻫﺎﻳﻲ ﺍﺯ ﺍﻳﻦ ﺯﺑﺎﻥ ﺍﺯ ﺯﻣﺎﻧﻬﺎﻱ ﮔﻮﻧﺎﮔﻮﻥ ﺩﺭ ﺩﺳﺖ ﻣﻴﺪﺍﺭﻳﻢ‪ :‬ﻧﺨﺴﺖ ﺍﻭﺳﺘﺎ ﻛﻪ‬ ‫ﺑﺎﺯﻣﺎﻧﺪﻩ ﺍﺯ ﺳﻪ ﻫﺰﺍﺭ ﺳﺎﻝ ﭘﻴﺶ ﺍﺳﺖ‪ .‬ﺳﭙﺲ ﻧﻮﺷﺘﻪ ﻫﺎﻱ ﺳﻨﮕﻲ ﺑﻴﺴﺘﻮﻥ ﻭ ﻋﺒﺎﺱ ﺁﺑﺎﺩ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﻛﻪ ﭼﻨﺪ ﺻﺪ ﺳﺎﻝ ﺩﻳﺮﺗﺮ ﺍﺯ‬ ‫ﺍﻭﺳﺘﺎ ﻭ ﺑﺎﺯﻣﺎﻧﺪﻩ ﺍﺯ ﺯﻣﺎﻥ ﻫﺨﺎﻣﻨﺸﻴﺎﻧﺴﺖ‪ .‬ﺳﭙﺲ ﻧﻮﺷﺘﻪ ﻫﺎﻱ ﺳﻨﮕﻲ ﺑﺎﺯﻣﺎﻧﺪﻩ ﺍﺯ ﺁﺧﺮﻫﺎﻱ ﺍﺷﻜﺎﻧﻴﺎﻥ ﻭ ﻧﻮﺷﺘﻪ ﻫﺎﻱ ﺳﻨﮕﻲ ﻭ‬ ‫ﺳﻜﻪ ﻫﺎ ﺑﺎﺯﻣﺎﻧﺪﻩ ﺍﺯ ﺁﻏﺎﺯﻫﺎﻱ ﺳﺎﺳﺎﻧﻴﺎﻥ ﻛﻪ ﺩﻳﮕﺮ ﺩﻳﺮﺗﺮ ﻣﻴﺒﺎﺷﺪ ﻭ ﺳﭙﺲ ﭼﻮﻥ ﺑﺂﺧﺮﻫﺎﻱ ﺳﺎﺳﺎﻧﻴﺎﻥ ﻣﻴﺮﺳﻴﻢ‪ ،‬ﻛﺘﺎﺑﻬﺎ ﺍﺯ ﺁﻥ‬ ‫ﺯﻣﺎﻥ ﺑﺎﺯﻣﺎﻧﺪﻩ‪ .‬ﭘﺲ ﺍﺯ ﺁﻥ ﻧﻴﺰ ﺑﺴﻴﺎﺭ ﺭﻭﺷﻦ ﻣﻴﺒﺎﺷﺪ‪.‬‬ ‫ﻣﺎ ﺍﮔﺮ ﺍﻳﻦ ﻧﻤﻮﻧﻪ ﻫﺎ ﺭﺍ ﭘﻬﻠﻮﻱ ﻫﻢ ﮔﺰﺍﺭﺩﻩ ﻭ ﺑﺎ ﻳﻜﺪﻳﮕﺮ ﺑﺴﻨﺠﻴﻢ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﻫﻤﮕﻲ ﻳﻚ ﺯﺑﺎﻧﺴﺖ ﻭﻟﻲ ﻫﺮ ﺯﻣﺎﻥ‬ ‫ﺟﺪﺍﻳﻴﻬﺎﻱ ﺩﻳﮕﺮﻱ ﭘﻴﺪﺍ ﻛﺮﺩﻩ‪ .‬ﻣﺎ ﭼﻮﻥ ﻣﻴﮕﻮﻳﻴﻢ ﺯﺑﺎﻥ ﺍﻭﺳﺘﺎ ﻳﺎ ﺯﺑﺎﻥ ﻫﺨﺎﻣﻨﺸﻲ ﻳﺎ ﺯﺑﺎﻥ ﭘﻬﻠﻮﻱ ﻳﺎ ﺯﺑﺎﻥ ﻓﺎﺭﺳﻲ ﺍﻳﻨﻬﺎ ﻧﺎﻣﻬﺎﻱ‬ ‫ﻳﻚ ﺯﺑﺎﻧﺴﺖ ﻛﻪ ﭼﻮﻥ ﺑﺮﻧﮕﻬﺎﻱ ﮔﻮﻧﺎﮔﻮﻥ ﺍﻓﺘﺎﺩﻩ ﺍﻳﻦ ﻧﺎﻣﻬﺎﻱ ﮔﻮﻧﺎﮔﻮﻥ ﺭﺍ ﭘﻴﺪﺍ ﻛﺮﺩﻩ‪ .‬ﺍﻳﻦ ﻓﻬﺮﺳﺘﻲ ﺍﺯ ﺗﺎﺭﻳﺦ ﺯﺑﺎﻧﺴﺖ‪.‬‬ ‫ﻟﻴﻜﻦ ﺩﺭ ﺍﻳﻨﺠﺎ ﭼﻴﺰﻫﺎﻱ ﺩﻳﮕﺮﻱ ﻫﻢ ﻫﺴﺖ ﻛﻪ ﺑﺎﻳﺪ ﺍﺯ ﺩﻳﺪﻩ ﺩﻭﺭ ﻧﺪﺍﺷﺖ‪ :‬ﻳﻜﻲ ﺍﻳﻨﻜﻪ ﺍﻳﺮﺍﻥ ﻳﺎ ﻣﺮﺩﻡ ﺍﻳﺮ ﻛﻪ ﺍﺯ‬ ‫ﺍﻳﺮﺍﻥ ﻭﻳﭻ ﺑﺎﻳﻨﺠﺎ ﺩﺭﺁﻣﺪﻩ ﺍﻧﺪ ﺗﻴﺮﻩ ﻫﺎﻱ ﮔﻮﻧﺎﮔﻮﻥ ﺑﻮﺩﻩ ﺍﻧﺪ ﻭ ﻣﺎ ﻧﺎﻣﻬﺎﻱ ﺳﻪ ﺗﻴﺮﻩ ﺑﺰﺭﮒ ﺭﺍ ﺍﺯ ﺍﻳﺸﺎﻥ ﻛﻪ ﻣﺎﺩ ﻭ ﻓﺎﺭﺱ ﻭ ﭘﺎﺭﺕ‬ ‫ﺑﺎﺷﺪ ﻣﻴﺸﻨﺎﺳﻴﻢ‪ .‬ﻣﺎﺩﺍﻥ ﺩﺭ ﺷﻤﺎﻝ ﻭ ﻓﺎﺭﺳﺎﻥ ﺩﺭ ﺟﻨﻮﺏ ﻭ ﭘﺎﺭﺗﺎﻥ ﺩﺭ ﺷﺮﻕ ﻧﺸﻴﻤﻦ ﮔﺮﻓﺘﻪ ﺑﻮﺩﻧﺪ ﻭ ﻫﺮ ﺳﻪ ﺗﻴﺮﻩ ﻳﻜﻲ ﭘﺲ ﺍﺯ‬ ‫ﺩﻳﮕﺮﻱ ﺑﻨﻴﺎﺩ ﭘﺎﺩﺷﺎﻫﻲ ﺩﺭ ﺍﻳﻨﺠﺎ ﻧﻬﺎﺩﻩ ﺍﻧﺪ‪ .‬ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺯﺑﺎﻥ ﺍﻳﻨﺎﻥ ﻫﻤﻪ ﻳﻜﻲ ﺑﻮﺩﻩ ﻭ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﭘﺎﺭﻩ ﺟﺪﺍﻳﻴﻬﺎ ﺩﺭ ﻣﻴﺎﻥ ﺑﻮﺩﻩ‪.‬‬ ‫ﺍﻳﻦ ﭼﻴﺰﻳﺴﺖ ﻛﻪ ﻣﺎ ﺍﺯ ﺭﻭﻱ ﺍﻧﺪﻳﺸﻪ ﺩﺭﻣﻴﻴﺎﺑﻴﻢ‪ .‬ﻟﻴﻜﻦ ﻣﺎ ﺍﻳﻦ ﺭﺍ ﻧﻴﺰ ﺩﺍﻧﺴﺘﻪ ﺍﻳﻢ ﻛﻪ ﻣﻴﺎﻥ ﻣﺎﺩﺍﻥ ﻭ ﻓﺎﺭﺳﺎﻥ ﻳﺎ ﺑﻬﺘﺮ ﮔﻮﻳﻴﻢ ﻣﻴﺎﻥ‬ ‫ﺷﻤﺎﻝ ﻭ ﺟﻨﻮﺏ‪ ،‬ﺍﺯ ﺭﻫﮕﺬﺭ ﭘﺎﺭﻩ ﺣﺮﻓﻬﺎ ﻧﻴﺰ ﺟﺪﺍﻳﻲ ﺑﻮﺩﻩ‪ .‬ﺑﺪﻳﻨﺴﺎﻥ ﺁﻧﭽﻪ ﺩﺭ ﺷﻤﺎﻝ ﺑﻴﺸﺘﺮ ﺷﻴﻦ ﺑﻮﺩﻩ ﺩﺭ ﺟﻨﻮﺏ ﺳﻴﻦ ﻣﻴﺸﺪﻩ‪،‬‬ ‫ﭼﻨﺎﻧﻜﻪ ﺍﻛﻨﻮﻥ ﻧﻴﺰ ﺁﻧﭽﻪ ﺩﺭ ﺷﻤﺎﻝ ﺷﻤﻴﺮﺍﻥ ﻭ ﺷﻤﻴﺮﻡ ﻫﺴﺖ ﺩﺭ ﺟﻨﻮﺏ ﺑﺠﺎﻱ ﺁﻥ ﺳﻤﻴﺮﺍﻥ ﻭ ﺳﻤﻴﺮﻡ ﻣﻴﺒﺎﺷﺪ ﻭ ﻣﺎ ﻣﻴﺘﻮﺍﻧﻴﻢ‬ ‫ﭘﻨﺪﺍﺷﺖ ﻛﻪ ﺩﺍﺳﺘﺎﻥ ﺭﺷﺘﻪ ﻭ ﺭﻳﺴﻴﺪﻥ ﻭ ﻓﺮﺷﺘﻪ ﻭ ﻓﺮﺳﺘﺎﺩﻥ ﻭ ﻧﻮﺷﺘﻦ ﻭ ﻣﻴﻨﻮﻳﺴﻴﻢ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﻛﻪ ﻓﺮﺍﻭﺍﻧﺴﺖ ﺍﺯ ﺍﻳﻦ ﺭﺍﻩ ﭘﺪﻳﺪ‬ ‫ﺁﻣﺪﻩ‪ .‬ﻧﻴﺰ ﺁﻧﭽﻪ ﺩﺭ ﺷﻤﺎﻝ ﮔﺎﻑ ﺑﻮﺩﻩ ﺩﺭ ﺟﻨﻮﺏ ﺟﻴﻢ ﻣﻴﺸﺪﻩ ﭼﻨﺎﻧﻜﻪ ﻫﻨﻮﺯ ﻫﻢ ﺩﺭ ﺷﻤﺎﻝ ﮔﻬﺮﺍﻡ ﺩﺯ ﻭ ﺩﺭ ﺟﻨﻮﺏ ﭘﺎﺳﺨﺪﻩ ﺁﻧﻬﺎ‬ ‫ﺟﻬﺮﻡ ﻣﻴﺒﺎﺷﺪ‪ .‬ﻧﻴﺰ ﺁﻧﭽﻪ ﺩﺭ ﺷﻤﺎﻝ ﺯﺍﺀ ﺑﻮﺩﻩ ﺩﺭ ﺟﻨﻮﺏ ﺩﺍﻝ ﻣﻴﺸﺪﻩ ﭼﻨﺎﻧﻜﻪ ﻫﻨﻮﺯ ﻫﻢ ﺑﺠﺎﻱ ﺩﺍﻧﻢ ﻭ ﺩﺍﻣﺎﺩ ﻛﻪ ﺍﺯ ﺯﺑﺎﻥ ﺟﻨﻮﺑﺴﺖ‬ ‫ﺩﺭ ﺷﻤﺎﻝ »ﺯﺍﻧﻢ« )ﺩﺭ ﻛﺮﺩﻱ( ﻭ »ﺯﻭﻣﺎ«)ﺩﺭ ﺳﻤﻨﺎﻧﻲ( ﮔﻔﺘﻪ ﻣﻴﺸﻮﺩ‪ .‬ﺍﻳﻨﻬﺎ ﭼﻴﺰﻫﺎﻳﻲ ﺍﺳﺖ ﻛﻪ ﻣﺎ ﻳﺎﻓﺘﻪ ﺍﻳﻢ ﻭ ﺑﺎﺷﺪ ﻛﻪ ﭼﻴﺰﻫﺎﻳﻲ‬ ‫ﺩﻳﮕﺮﻱ ﻧﻴﺰ ﺑﻮﺩﻩ‪.‬‬

‫ﺁﺫﺭﻱ ﻳﺎ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺍﺯ ﺍﻳﻨﺮﻭﺳﺖ ﻛﻪ ﻣﺎ ﻣﻴﺪﺍﻧﻴﻢ »ﺍﻭﺳﺘﺎ« ﺑﺰﺑﺎﻥ ﺷﻤﺎﻝ ﺍﺳﺖ‪ .‬ﺯﻳﺮﺍ ﭼﻮﻥ ﻣﻴﺴﻨﺠﻴﻢ ﻧﺸﺎﻧﻪ ﻫﺎﻱ ﺷﻤﺎﻟﻲ ﺩﺭ ﺁﻥ ﻣﻴﺒﻴﻨﻴﻢ‪ ١.‬ﺍﺯ ﺁﻧﺴﻮ‬ ‫ﺩﺭ ﻛﺘﺎﺑﻬﺎ ﻧﻴﺰ ﻫﻤﻴﺸﻪ ﺯﺭﺩﺷﺖ ﺭﺍ ﺍﺯ ﻣﺮﺩﻡ ﺷﻤﺎﻝ ﺷﻤﺎﺭﺩﻩ ﺍﻧﺪ ﻭ ﺑﻴﺸﺘﺮ ﺍﻭ ﺭﺍ ﺑﺮﺧﺎﺳﺘﻪ ﺍﺯ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺩﺍﻧﺴﺘﻪ ﺍﻧﺪ‪ .‬ﺍﺯ ﺍﻳﻨﺮﻭ ﻣﻴﺘﻮﺍﻥ‬ ‫ﺍﻭﺳﺘﺎ ﺭﺍ ﻧﺨﺴﺘﻴﻦ ﻧﻤﻮﻧﻪ ﺍﺯ ﺯﺑﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﭘﻨﺪﺍﺷﺖ‪.‬‬ ‫ﻧﻴﻤﺰﺑﺎﻧﻬﺎ ﭼﮕﻮﻧﻪ ﭘﺪﻳﺪ ﺁﻣﺪﻩ؟…‬ ‫ﻳﻚ ﭼﻴﺰ ﺩﻳﮕﺮ ﻛﻪ ﺑﺎﻳﺪ ﺍﺯ ﺩﻳﺪﻩ ﺩﻭﺭ ﻧﺪﺍﺷﺖ ﺑﻮﺩﻥ ﻧﻴﻤﺰﺑﺎﻧﻬﺎﺳﺖ‪ .‬ﺯﻳﺮﺍ ﻣﺎ ﺍﻣﺮﻭﺯ ﺍﮔﺮ ﻧﮕﺎﻩ ﻛﻨﻴﻢ ﮔﺬﺷﺘﻪ ﺍﺯ ﺯﺑﺎﻥ ﺑﺰﺭﮔﻲ‬ ‫ﻛﻪ ﺍﺯ ﺁﻥ ﻫﻤﻪ ﻛﺸﻮﺭ ﺍﺳﺖ‪ ،‬ﻧﻴﻤﺰﺑﺎﻧﻬﺎﻱ ﺩﻳﮕﺮﻱ‪ ،‬ﺍﺯ ﺳﻤﻨﺎﻧﻲ ﻭ ﮔﻴﻠﻜﻲ ﻭ ﻣﺎﺯﻧﺪﺭﺍﻧﻲ ﻭ ﻛﺮﺩﻱ ﻭ ﺳﺮﺧﻪ ﺍﻱ ﻭ ﺷﻮﺷﺘﺮﻱ ﻭ‬ ‫ﺑﺴﻴﺎﺭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﺩﺭ ﺍﻳﻦ ﮔﻮﺷﻪ ﻭ ﺁﻥ ﮔﻮﺷﻪ ﺳﺨﻦ ﮔﻔﺘﻪ ﻣﻴﺸﻮﺩ‪ ،‬ﻭ ﻣﺎ ﺁﻧﭽﻪ ﻣﻴﺪﺍﻧﻴﻢ ﺍﻳﻨﮕﻮﻧﻪ ﻧﻴﻤﺰﺑﺎﻧﻬﺎ ﺍﺯ ﻧﺨﺴﺖ ﺩﺭ ﺍﻳﺮﺍﻥ ﺑﻮﺩﻩ‬ ‫ﻭ ﻣﺎ ﺁﻧﭽﻪ ﺩﺭﺑﺎﺭﻩ ﭘﻴﺪﺍﻳﺶ ﺍﻳﻨﻬﺎ ﻣﻴﺎﻧﺪﻳﺸﻴﻢ ﻭ ﺑﺎﻭﺭ ﻣﻴﻜﻨﻴﻢ ﺍﻳﻨﺴﺖ ﻛﻪ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﺗﺎﺭﻳﺦ ﺑﺪﺳﺖ ﻣﻴﺂﻳﺪ ﭘﻴﺶ ﺍﺯ ﺁﻧﻜﻪ ﻣﺮﺩﻡ ﺍﻳﺮ ﺑﻪ‬ ‫ﭘﺸﺘﻪ ﺍﻳﺮﺍﻥ ﺩﺭﺁﻳﻨﺪ‪ ،‬ﺗﻴﺮﻩ ﻫﺎﻱ ﭘﺮﺍﻛﻨﺪﻩ ﺑﺴﻴﺎﺭﻱ ﺩﺭ ﺍﻳﻨﺠﺎ ﻧﺸﻴﻤﻦ ﻣﻴﺪﺍﺷﺘﻨﺪ ﻛﻪ ﺯﺑﺎﻥ ﻭ ﻧﮋﺍﺩﺷﺎﻥ ﮔﻮﻧﺎﮔﻮﻥ ﻭ ﺯﻧﺪﮔﻴﺸﺎﻥ ﺍﺯ‬ ‫ﻳﻜﺪﻳﮕﺮ ﺟﺪﺍ ﻣﻴﺒﻮﺩﻩ‪ ،‬ﻭ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺍﻳﺮﺍﻥ ﭼﻮﻥ ﺑﺎﻳﻨﺠﺎ ﺭﺳﻴﺪﻩ ﺍﻧﺪ ﺁﻧﺎﻥ ﺭﺍ ﺑﻴﻜﺒﺎﺭ ﻧﺎﺑﻮﺩ ﻧﺴﺎﺧﺘﻪ ﺍﻧﺪ ﻭ ﺍﮔﺮ ﻫﻢ ﺟﻨﮕﻲ ﺭﻭ ﺩﺍﺩﻩ‬ ‫ﻭ ﺁﻥ ﺗﻴﺮﻩ ﻫﺎ ﺯﺑﻮﻥ ﺷﺪﻩ ﺍﻧﺪ ﺍﺯ ﻣﻴﺎﻥ ﻧﺮﻓﺘﻪ ﺍﻧﺪ‪ ،‬ﻭ ﺑﻠﻜﻪ ﺑﺎ ﺍﻳﺮﺍﻥ ﺯﻳﺴﺘﻪ ﻭ ﻛﻢ ﻛﻢ ﺑﺎ ﺁﻧﺎﻥ ﺩﺭﺁﻣﻴﺨﺘﻪ ﺍﻧﺪ ﻭ ﺍﻳﻦ ﻧﺎﮔﺰﻳﺮ ﺍﺳﺖ ﻛﻪ‬ ‫ﺯﺑﺎﻧﻬﺎﻱ ﺁﻧﺎﻥ ﻧﺸﺎﻧﻴﻬﺎﻳﻲ ﺍﺯ ﺧﻮﺩ ﺑﺎﺯﮔﺰﺍﺭﺩﻩ ﺍﻧﺪ‪ .‬ﺑﺪﻳﻨﺴﺎﻥ ﻛﻪ ﻓﻼﻥ ﺗﻴﺮﻩ ﻛﻪ ﻣﺜﻼ ﺩﺭ ﺳﻤﻨﺎﻥ ﻣﻴﻨﺸﺴﺘﻪ ﻭ ﺯﺑﺎﻥ ﺟﺪﺍﮔﺎﻧﻪ ﺩﺍﺷﺘﻪ ﺍﻧﺪ‬ ‫ﭼﻮﻥ ﺑﺎ ﺍﻳﺮﺍﻥ ﺩﺭﺁﻣﻴﺨﺘﻪ ﺍﻧﺪ ﺯﺑﺎﻧﺸﺎﻥ ﻧﻴﺰ ﺑﺎ ﺯﺑﺎﻥ ﺍﻳﺮﺍﻥ ﺩﺭﺁﻣﻴﺨﺘﻪ ﻭ ﻧﻴﻤﺰﺑﺎﻥ ﺳﻤﻨﺎﻧﻲ ﺍﺯ ﺁﻥ ﭘﺪﻳﺪ ﺁﻣﺪﻩ‪ ،‬ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﮔﻴﻼﻥ ﻭ‬ ‫ﻣﺎﺯﻧﺪﺭﺍﻥ ﻭ ﺩﻳﮕﺮ ﺟﺎﻫﺎ ﺍﺯ ﺁﻣﻴﺰﺵ ﺩﻭ ﺯﺑﺎﻥ ﻧﻴﻤﺰﺑﺎﻥ ﺁﻧﺠﺎ ﭘﺪﻳﺪ ﺁﻣﺪﻩ‪ .‬ﺍﻳﻨﺴﺖ ﻣﺎ ﭼﻮﻥ ﺍﻳﻨﻬﺎ ﺭﺍ ﻣﻴﺴﻨﺠﻴﻢ ﺩﺭ ﻫﻤﮕﻲ ﺭﻳﺸﻪ ﻭ‬ ‫ﺑﻨﻴﺎﺩ ﻳﻜﻴﺴﺖ ﻭﻟﻲ ﻫﺮ ﻛﺪﺍﻡ ﺩﺭﺁﻣﻴﺨﺘﻪ ﻫﺎﻱ ﺩﻳﮕﺮﻱ ﺑﺎ ﺧﻮﺩ ﻣﻴﺪﺍﺭﺩ ﻭ ﺭﻧﮓ ﺩﻳﮕﺮﻱ ﺑﺨﻮﺩﮔﺮﻓﺘﻪ‪.‬‬ ‫ﺍﻳﻦ ﺭﺍ ﺑﺎ ﻣﺜﺎﻟﻲ ﻣﻴﺘﻮﺍﻥ ﺭﻭﺷﻦ ﮔﺮﺩﺍﻧﻴﺪ‪ :‬ﭼﻨﻴﻦ ﺍﻧﮕﺎﺭﻳﺪ ﺷﻤﺎ ﺩﻩ ﻇﺮﻑ ﺭﺍ ﭘﺮ ﺍﺯ ﺁﺏ ﻣﻴﺴﺎﺯﻳﺪ‪ .‬ﺳﭙﺲ ﺑﻬﺮ ﻛﺪﺍﻡ ﭼﻴﺰ‬ ‫ﺩﻳﮕﺮﻱ ﺩﺭﻣﻴﺂﻣﻴﺰﻳﺪ ـ ﺑﻴﻜﻲ ﮔﻼﺏ ﻭ ﺑﺪﻳﮕﺮﻱ ﺯﻋﻔﺮﺍﻥ ﻭ ﺑﺴﻮﻣﻲ ﻋﺮﻕ ﺑﻴﺪ ﻣﺸﻚ ﻭ ﻫﻤﭽﻨﺎﻥ ـ ﺍﻳﻨﻬﺎ ﺍﺯ ﻳﻜﺴﻮ ﺟﻨﺴﺸﺎﻥ‬ ‫ﻳﻜﻴﺴﺖ ﻭ ﺍﺯ ﻳﻜﺴﻮ ﻧﻴﺰ ﺟﺪﺍﻳﻲ ﺩﺭ ﻣﻴﺎﻧﺸﺎﻥ ﻫﺴﺖ‪ .‬ﻧﻴﻤﺰﺑﺎﻧﻬﺎ ﻧﻴﺰ ﻫﻤﻴﻦ ﺣﺎﻝ ﺭﺍ ﺩﺍﺭﻧﺪ ﻭ ﺍﺯ ﭼﻨﻴﻦ ﺭﺍﻫﻲ ﭘﺪﻳﺪ ﺁﻣﺪﻩ ﺍﻧﺪ‪ .‬ﺍﻳﻨﺴﺖ‬ ‫ﻫﻤﻪ ﺁﻧﻬﺎ ﺷﺎﺧﻪ ﻫﺎﻱ ﺯﺑﺎﻥ ﺍﻳﺮﺍﻥ ﺑﺸﻤﺎﺭﻧﺪ‪ .‬ﺯﻳﺮﺍ ﮔﻮﻫﺮ ﻫﻤﻪ ﺁﻧﻬﺎ ﺯﺑﺎﻥ ﺍﻳﺮﺍﻥ ﺍﺳﺖ ﻛﻪ ﻫﺮﻳﻜﻲ ﺑﺎ ﻛﻠﻤﻪ ﻫﺎﻱ ﺑﻴﮕﺎﻧﻪ ﺩﻳﮕﺮﻱ‬ ‫ﺁﻣﻴﺰﺵ ﭘﻴﺪﺍ ﻛﺮﺩﻩ ﻭ ﺭﻧﮓ ﻭ ﺷﻴﻮﻩ ﺟﺪﺍﻱ ﺩﻳﮕﺮﻱ ﺑﺨﻮﺩ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭﺑﺎﺭﻩ ﺁﺫﺭﻱ ﻫﻢ ﻣﻴﺒﺎﻳﺪ ﮔﻔﺖ‪ :‬ﺯﺑﺎﻥ ﻣﺎﺩﺍﻧﺴﺖ ﻛﻪ ﭘﺲ ﺍﺯ ﺩﺭﺁﻣﺪﻥ ﺍﻳﺸﺎﻥ ﺑﺂﺫﺭﺑﺎﻳﺠﺎﻥ ﻭ ﺍﻳﻦ ﭘﻴﺮﺍﻣﻮﻧﻬﺎ ﺑﺎ ﺯﺑﺎﻥ ﺑﻮﻣﻴﺎﻥ‬ ‫ﭘﻴﺸﻴﻦ ﺁﺫﺭﺑﺎﻳﮕﺎﻥ ﺩﺭﺁﻣﻴﺨﺘﻪ ﻭ ﺭﻧﮓ ﻭ ﺷﻴﻮﻩ ﺩﻳﮕﺮﻱ ﭘﻴﺪﺍ ﻛﺮﺩﻩ‪ .‬ﻣﻴﺨﻮﺍﻫﻴﻢ ﺑﮕﻮﻳﻴﻢ‪ :‬ﺍﻳﻦ ﭘﺪﻳﺪ ﺁﻣﺪﻩ ﺍﺯ ﺯﺑﺎﻥ ﻣﺎﺩﺍﻧﺴﺖ ﻭ ﺧﻮﺩ‬ ‫ﺁﻥ ﻧﻴﺴﺖ‪ .‬ﻭ ﺍﺯ ﺍﻳﻨﺮﻭﺳﺖ ﻛﻪ ﻣﺎ ﺁﻥ ﺭﺍ »ﻧﻴﻤﺰﺑﺎﻥ« ﻣﻴﺨﻮﺍﻧﻴﻢ‪ .‬ﻛﺴﺎﻧﻲ ﺧﻮﺍﻫﻨﺪ ﮔﻔﺖ ﭘﺲ ﺯﺑﺎﻥ ﻣﺎﺩﺍﻥ ﭼﻪ ﺷﺪﻩ؟!‪ ..‬ﻣﻴﮕﻮﻳﻴﻢ‪:‬‬ ‫ﺁﻥ‪ ،‬ﭼﻮﻥ ﺯﺑﺎﻥ ﻫﻤﻪ ﻣﺎﺩﺍﻥ ﺑﻮﺩﻩ ﻫﻤﻴﺸﻪ ﻣﻴﺎﻥ ﺍﻳﺸﺎﻥ ﺭﻭﺍﻥ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺑﻮﻳﮋﻩ ﺩﺭ ﺯﻣﺎﻥ ﭘﺎﺩﺷﺎﻫﻲ ﻣﺎﺩﺍﻥ ﻛﻪ ﺑﻴﮕﻤﺎﻥ ﻫﻤﻪ ﻛﺎﺭﻫﺎﻱ‬ ‫ﻛﺸﻮﺭﺩﺍﺭﻱ ﺑﺎ ﺁﻥ ﺯﺑﺎﻥ ﭘﻴﺶ ﻣﻴﺮﻓﺘﻪ‪ .‬ﺳﭙﺲ ﻧﻴﺰ ﺩﺭ ﺯﻣﺎﻥ ﻫﺨﺎﻣﻨﺸﻴﺎﻥ ﺍﮔﺮﭼﻪ ﭘﺎﺩﺷﺎﻫﻲ ﺩﺭ ﺩﺳﺖ ﻓﺎﺭﺳﺎﻥ ﻭ ﻛﺎﺭﻫﺎﻱ ﻛﺸﻮﺭﻱ‬ ‫ﺑﺎ ﺯﺑﺎﻥ ﺍﻳﻦ ﺗﻴﺮﻩ ﺍﻧﺠﺎﻡ ﻣﻴﻴﺎﻓﺘﻪ )ﻭ ﻧﻮﺷﺘﻪ ﺑﻴﺴﺘﻮﻥ ﻧﻤﻮﻧﻪ ﺁﻥ ﺯﺑﺎﻥ ﻣﻴﺒﺎﺷﺪ(‪ ،‬ﻭﻟﻲ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪ ﺍﻳﻢ ﻓﺎﺭﺳﺎﻥ ﻳﺎ ﻣﺎﺩﺍﻥ ﺯﺑﺎﻧﺸﺎﻥ ﻳﻜﻲ‬ ‫ﺑﻮﺩﻩ ﺍﺳﺖ ﻭ ﺑﻬﺮﺣﺎﻝ ﺯﺑﺎﻥ ﻣﺎﺩﺍﻥ ﺟﺎﻱ ﺧﻮﺩ ﺭﺍ ﻣﻴﺪﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺯﻣﺎﻥ ﺍﺷﻜﺎﻧﻴﺎﻥ ﻭ ﺳﺎﺳﺎﻧﻴﺎﻥ ﻛﻪ ﻣﺎ ﺯﺑﺎﻥ ﺁﻥ ﺯﻣﺎﻧﻬﺎ‬ ‫ﺭﺍ ﺑﻨﺎﻡ ﭘﻬﻠﻮﻱ ﻣﻴﺨﻮﺍﻧﻴﻢ‪ .‬ﺍﻳﻦ ﻧﺎﻡ ﺯﺑﺎﻧﻬﺎﻱ ﺷﻤﺎﻝ ﻭ ﺟﻨﻮﺏ ﺭﺍ ﻧﻴﺰ ﺩﺭ ﺑﺮ ﻣﻴﺪﺍﺭﺩ‪.‬‬ ‫‪ – ١‬ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺑﺴﺨﻦ ﺩﺭﺍﺯﻱ ﻧﻴﺎﺯ ﻫﺴﺖ ﻛﻪ ﺑﺎﻳﺪ ﺩﺭ ﺟﺎﻱ ﺩﻳﮕﺮ ﺟﺪﺍﮔﺎﻧﻪ ﮔﻔﺘﮕﻮ ﻛﺮﺩ ‪.‬‬

‫ﺁﺫﺭﻱ ﻳﺎ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﻣﺎ ﺍﻳﻦ ﺭﺍ ﮔﺬﺷﺘﻪ ﺍﺯ ﺁﻧﻜﻪ ﺑﺎﻧﺪﻳﺸﻪ ﺩﺭﻣﻴﻴﺎﺑﻴﻢ ﺩﻟﻴﻞ ﻧﻴﺰ ﺍﺯ ﺑﺮﺍﻱ ﺁﻥ ﺩﺭ ﺩﺳﺖ ﻣﻴﺪﺍﺭﻳﻢ‪ .‬ﺯﻳﺮﺍ ﺍﺯ ﻧﻮﺷﺘﻪ ﻫﺎﻳﻲ ﻛﻪ ﺑﺎ ﺧﻂ‬ ‫ﭘﻬﻠﻮﻱ ﺍﺯ ﺯﻣﺎﻥ ﺳﺎﺳﺎﻧﻴﺎﻥ ﻭ ﺁﻏﺎﺯ ﺍﺳﻼﻡ ﺑﺎﺯﻣﺎﻧﺪﻩ ﺑﻮﺩﻩ ﻭ ﺍﺯ ﭼﻨﺪﮔﺎﻩ ﭘﻴﺶ ﺷﺮﻗﺸﻨﺎﺳﺎﻥ ﺍﺭﻭﭘﺎﻳﻲ ﻭ ﺑﺮﺧﻲ ﺩﻳﮕﺮ ﺁﻧﻬﺎ ﺭﺍ ﺑﺪﺳﺖ‬ ‫ﺁﻭﺭﺩﻩ ﻭ ﺑﻨﺎﻡ ﻛﺘﺎﺑﻬﺎﻱ ﭘﻬﻠﻮﻱ ﺑﭽﺎﭖ ﺭﺳﺎﻧﻴﺪﻩ ﺍﻧﺪ‪ ،‬ﺩﻭ ﻧﻮﺷﺘﻪ ﺍﻳﺴﺖ ﻳﻜﻲ ﺑﻨﺎﻡ »ﺍﺩﻳﺒﺎﺗﻜﺎﺭ ﺯﺭﻳﺮﺍﻥ« )ﻳﺎﺩﮔﺎﺭ ﺯﺭﻳﺮﺍﻥ( ﻭ ﺩﻳﮕﺮﻱ‬ ‫ﺑﻨﺎﻡ »ﺩﺭﺧﺖ ﺁﺳﻮﺭﻳﻚ« )ﺩﺭﺧﺖ ﺳﻮﺭﻱ(‪ ،‬ﻭ ﺁﻧﭽﻪ ﻧﮕﺎﺭﻧﺪﻩ ﺟﺴﺘﻪ ﻭ ﺩﺭﻳﺎﻓﺘﻪ ﺍﻡ ﺍﻳﻦ ﺩﻭ ﻧﻮﺷﺘﻪ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻧﻮﺷﺘﻪ ﺷﺪﻩ‪ ،‬ﻭ‬ ‫ﺍﻳﻨﺴﺖ ﺍﺯ ﺭﻫﮕﺬﺭ ﺯﺑﺎﻥ ﺑﺎ ﺩﻳﮕﺮ ﻛﺘﺎﺑﻬﺎﻱ ﭘﻬﻠﻮﻱ ﺟﺪﺍﻳﻲ ﺩﺭ ﻣﻴﺎﻥ ﺍﺳﺖ ﻭ ﻣﺎ ﺩﺭ ﺁﻥ ﻛﻠﻤﻪ ﻫﺎﻳﻲ ﻣﻴﺒﻴﻨﻴﻢ ﻛﻪ ﺟﺰ ﺩﺭ ﺁﺫﺭﻱ ﻭ ﻳﺎ‬ ‫ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﭘﻴﺪﺍ ﻧﻤﻴﺸﻮﺩ‪ ٢.‬ﺍﺯ ﺍﻳﻨﺮﻭ ﻣﺎ ﺁﻧﻬﺎ ﺭﺍ ﭘﺲ ﺍﺯ ﺍﻭﺳﺘﺎ ﻧﻤﻮﻧﻪ ﺩﻭﻡ ﺍﺯ ﺯﺑﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻣﻴﺸﻨﺎﺳﻴﻢ‪ ٣.‬ﻭ ﺍﺯ ﺍﻳﻨﺠﺎ ﭘﻴﺪﺍﺳﺖ‬ ‫ﻛﻪ ﺩﺭ ﺯﻣﺎﻥ ﺳﺎﺳﺎﻧﻴﺎﻥ ﮔﺬﺷﺘﻪ ﺍﺯ ﺁﺫﺭﻱ )ﻛﻪ ﺑﻴﮕﻤﺎﻥ ﺩﺭ ﺁﻧﺰﻣﺎﻥ ﻧﻴﺰ ﻣﻴﺒﻮﺩﻩ( ﺯﺑﺎﻥ ﺩﻳﮕﺮﻱ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺭﺍ ـ ﻳﺎ ﺑﻬﺘﺮ ﮔﻮﻳﻢ‪ :‬ﻫﻤﻪ‬ ‫ﺳﺮﺯﻣﻴﻦ ﻣﺎﺩﺍﻥ ﺭﺍ ـ ﺑﻮﺩﻩ ﻛﻪ ﺑﻴﺸﺘﺮ ﺩﺭ ﻧﻮﺷﺘﻦ ﺑﻜﺎﺭ ﻣﻴﺮﻓﺘﻪ ﺍﺳﺖ‪ ،‬ﻭ ﻫﻨﻮﺯ ﺗﺎ ﺁﻥ ﺯﻣﺎﻥ ﺟﺪﺍﻳﻲ ﻣﻴﺎﻧﻪ ﺷﻤﺎﻝ ﻭ ﺟﻨﻮﺏ ﺑﺤﺎﻝ ﺧﻮﺩ‬ ‫ﺑﻮﺩﻩ‪ .‬ﭘﺲ ﺍﺯ ﺁﻥ ﺩﺭ ﻗﺮﻧﻬﺎﻱ ﭼﻬﺎﺭﻡ ﻭ ﭘﻨﺠﻢ ﺍﺳﻼﻣﻲ ﻣﻴﺒﻴﻨﻴﻢ ﻛﻪ ﺑﺎ ﺁﻧﻜﻪ ﺟﻐﺮﺍﻓﻲ ﻧﮕﺎﺭﺍﻥ ﻋﺮﺏ ﺁﺫﺭﻱ ﺭﺍ ﺯﺑﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ‬ ‫ﻣﻴﻨﻤﺎﻳﻨﺪ ﻭ ﺑﺮﺧﻲ ﺍﺯ ﺍﻳﺸﺎﻥ ﺍﻳﻨﺮﺍ ﻫﻢ ﻣﻴﻨﮕﺎﺭﻧﺪ ﻛﻪ ﺯﺑﺎﻧﻴﺴﺖ ﻭﻳﮋﻩ ﺧﻮﺩﺷﺎﻥ ﻭ ﺩﻳﮕﺮﺍﻥ ﺁﻧﺮﺍ ﻧﺘﻮﺍﻧﻨﺪ ﻓﻬﻤﻴﺪ‪ ،‬ﺑﺎ ﺍﻳﻨﺤﺎﻝ ﻗﻄﺮﺍﻥ ﻭ‬ ‫ﺷﺎﻋﺮﺍﻥ ﺩﻳﮕﺮ ﺭﺍ ﻣﻴﺒﻴﻨﻴﻢ ﻛﻪ ﺑﺎ ﻓﺎﺭﺳﻲ ﻳﺎ ﺯﺑﺎﻥ ﻫﻤﮕﺎﻧﻲ ﺁﻧﺠﺎ ﺷﻌﺮ ﺳﺮﻭﺩﻩ ﺍﻧﺪ‪.‬‬ ‫ﺟﺪﺍﻳﻲ ﺷﻤﺎﻝ ﻭ ﺟﻨﻮﺏ ﭼﮕﻮﻧﻪ ﺍﺯ ﻣﻴﺎﻥ ﻣﻴﺮﻭﺩ ؟…‬ ‫ﺍﻳﻦ ﺧﻮﺩ ﻧﻜﺘﻪ ﺍﻳﺴﺖ ﻛﻪ ﭼﻮﻥ ﻧﻮﺷﺘﻦ ﻭ ﺧﻮﺍﻧﺪﻥ ﺩﺭ ﻣﻴﺎﻥ ﻳﻚ ﺗﻮﺩﻩ ﺭﻭﺍﺝ ﮔﺮﻓﺖ ﺯﺑﺎﻥ ﺍﻳﺸﺎﻥ ﻳﻜﺴﺎﻥ ﻭ ﻳﻜﺮﻭ ﮔﺮﺩﺩ ﻭ‬ ‫ﻛﻤﺘﺮ ﺟﺪﺍﻳﻲ ﻣﻴﺎﻥ ﺍﻳﻦ ﮔﻮﺷﻪ ﻭ ﺁﻥ ﮔﻮﺷﻪ ﺍﺯ ﺭﻫﮕﺬﺭ ﺯﺑﺎﻥ ﺑﺎﺯﻣﺎﻧﺪﻩ‪ .‬ﺍﺯ ﺍﻳﻨﺮﻭﺳﺖ ﻛﻪ ﻣﺎ ﻣﻴﺒﻴﻨﻴﻢ ﭘﺲ ﺍﺯ ﺍﺳﻼﻡ ﺩﻳﮕﺮ ﺟﺪﺍﻳﻲ‬ ‫ﻣﻴﺎﻥ ﺷﻤﺎﻝ ﻭ ﺟﻨﻮﺏ ﺍﻳﺮﺍﻥ ﺩﺭ ﺯﺑﺎﻥ ﻫﻤﮕﺎﻧﻲ ﻧﻤﺎﻧﺪﻩ ﻭ ﺷﻌﺮﻫﺎﻱ ﻗﻄﺮﺍﻥ ﻭ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﻛﻪ ﮔﻔﺘﻴﻢ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺳﺮﻭﺩﻩ ﺍﻧﺪ‪ ،‬ﺑﺎ‬ ‫ﺷﻌﺮﻫﺎﻱ ﺧﺮﺍﺳﺎﻥ ﻭ ﻓﺎﺭﺱ ﺩﺭ ﺯﺑﺎﻥ ﻧﺰﺩﻳﻚ ﺑﻬﻢ ﻣﻴﻴﺎﺑﻴﻢ‪ .‬ﺍﮔﺮﭼﻪ ﺷﺎﻋﺮﺍﻥ ﺑﻴﺸﺘﺮ ﺩﺭ ﺷﻴﻮﻩ ﺳﺨﻦ ﭘﻴﺮﻭﻱ ﺍﺯ ﻳﻜﺪﻳﮕﺮ ﻣﻴﻜﺮﺩﻩ ﺍﻧﺪ‬ ‫ﻭ ﺑﻴﺸﺘﺮ ﺍﺯ ﺍﻳﻨﺮﻭﺳﺖ ﻛﻪ ﺍﺯ ﺭﻫﮕﺬﺭ ﺯﺑﺎﻥ ﺑﻬﻢ ﻧﺰﺩﻳﻚ ﺑﻮﺩﻩ ﺍﻧﺪ‪ ،‬ﭼﻴﺰﻳﻜﻪ ﻫﺴﺖ ﺍﻳﻦ ﺑﺎ ﮔﻔﺘﻪ ﻣﺎ ﻧﺎﺳﺎﺯﮔﺎﺭ ﻧﻴﺴﺖ ﻭ ﻫﻤﻴﻦ‬ ‫ﭘﻴﺮﻭﻱ ﺍﺯ ﻳﻜﺪﻳﮕﺮ ﭼﻪ ﺩﺭ ﺷﻌﺮ ﺳﺮﻭﺩﻥ ﻭ ﭼﻪ ﺩﺭ ﻛﺘﺎﺏ ﻧﻮﺷﺘﻦ ﺑﻮﺩﻩ ﻛﻪ ﺯﺑﺎﻥ ﺭﺍ ﻳﻜﺴﺎﻥ ﻭ ﻳﻜﺮﻭ ﮔﺮﺩﺍﻧﻴﺪﻩ‪.‬‬ ‫ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ ﻛﻪ ﺍﻳﻦ ﻳﻜﺮﻭﻳﻲ ﺩﺭ ﺯﺑﺎﻥ ﻫﻤﮕﺎﻧﻲ ﺍﺯ ﺯﻣﺎﻥ ﺳﺎﺳﺎﻧﻴﺎﻥ ﺁﻏﺎﺯ ﺷﺪﻩ‪ .‬ﺯﻳﺮﺍ ﺍﺯ ﺯﻣﺎﻥ ﺍﻳﺸﺎﻥ ﺑﻮﺩﻩ ﻛﻪ ﺧﻮﺍﻧﺪﻥ ﻭ‬ ‫ﻧﻮﺷﺘﻦ ﺑﺮﻭﺍﺝ ﺍﻓﺰﻭﺩﻩ ﻭ ﻣﻴﺎﻧﻪ ﺍﻳﻦ ﮔﻮﺷﻪ ﻭ ﺁﻥ ﮔﻮﺷﻪ ﻛﺸﻮﺭ ﭘﻴﻮﺳﺘﮕﻲ ﭘﻴﺪﺍ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﻭ ﭼﻮﻥ ﭘﺎﺩﺷﺎﻫﺎﻥ ﺳﺎﺳﺎﻧﻲ ﺍﺯ ﺗﻴﺮﻩ‬ ‫ﻓﺎﺭﺱ ﻣﻴﺒﻮﺩﻧﺪ ﻭ ﺩﺭ ﺩﺭﺑﺎﺭ ﺯﺑﺎﻥ ﻓﺎﺭﺱ ﺑﻜﺎﺭ ﻣﻴﺮﻓﺖ ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ ﻛﻪ ﺁﻥ ﺯﺑﺎﻥ ﭼﻴﺮﻩ ﺗﺮ ﺩﺭﺁﻣﺪﻩ ﻭ ﺩﺭ ﺁﻣﻴﺰﺷﻲ ﻛﻪ ﻣﻴﺎﻧﻪ‬ ‫ﺯﺑﺎﻧﻬﺎﻱ ﺷﻤﺎﻝ ﻭ ﺟﻨﻮﺏ ﻭ ﺩﻳﮕﺮ ﺟﺎﻫﺎ ﭘﻴﺪﺍ ﺷﺪﻩ ﭼﻴﺮﮔﻲ ﺁﻧﺮﺍ ﺑﻮﺩﻩ ﺍﺳﺖ‪» .‬ﺯﺑﺎﻥ ﺩﺭﻱ« ﻛﻪ ﻣﻴﮕﻮﻳﻨﺪ ﺑﺎﺷﺪ ﻛﻪ ﻫﻤﻴﻦ ﺑﻮﺩﻩ ﻛﻪ‬ ‫ﭼﻮﻥ ﺩﺭ ﺩﺭﺑﺎﺭ ﺳﺨﻦ ﺭﺍﻧﺪﻩ ﻣﻴﺸﺪﻩ ﺑﻨﺎﻡ ﺁﻧﺠﺎ ﺩﺭﻱ ﺧﻮﺍﻧﺪﻩ ﺷﺪﻩ‪.‬‬ ‫ﺑﻬﺮﺣﺎﻝ ﺩﺭ ﻗﺮﻧﻬﺎﻱ ﭼﻬﺎﺭﻡ ﻭ ﭘﻨﺠﻢ ﺍﺳﻼﻣﻲ ﻛﻪ ﻣﺎ ﻧﻤﻮﻧﻪ ﻫﺎ ﺍﺯ ﺯﺑﺎﻥ ﻓﺎﺭﺳﻲ ﺍﺯ ﺁﻥ ﺯﻣﺎﻧﻬﺎ ﺩﺭ ﺩﺳﺖ ﻣﻴﺪﺍﺭﻳﻢ ﺟﺪﺍﻳﻲ ﺭﺍ‬ ‫ﻛﻪ ﮔﻔﺘﻴﻢ ﻣﻴﺎﻥ ﺷﻤﺎﻝ ﻭ ﺟﻨﻮﺏ ﻣﻴﺒﻮﺩﻩ ﺍﺯ ﻣﻴﺎﻥ ﺭﻓﺘﻪ ﻣﻴﻴﺎﺑﻴﻢ‪ ،‬ﻭ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ ﻣﻴﺘﻮﺍﻥ ﭘﻨﺪﺍﺷﺖ ﻛﻪ ﺩﻭ ﮔﻮﻧﮕﻴﻬﺎﻳﻲ ﻛﻪ ﺩﺭ‬ ‫ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻛﺎﺭﻫﺎﻱ )ﻓﻌﻠﻬﺎ( ﺯﺑﺎﻥ ﻓﺎﺭﺳﻲ ﺩﺭ ﻣﻴﺎﻥ ﻣﻴﺒﺎﺷﺪ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﻧﻮﺷﺘﻦ ﻣﻴﻨﻮﻳﺴﻢ ﻭ ﺑﻨﻮﻳﺲ‪ ،‬ﻭ ﺍﺯ ﺭﺷﺘﻦ ﻣﻴﺮﻳﺴﻢ ﻭ ﺑﺮﻳﺲ‬ ‫ﻭ ﺍﺯ ﺍﻓﺮﻭﺧﺘﻦ ﻣﻴﺎﻓﺮﻭﺯﻡ ﻭ ﺑﻴﻔﺮﻭﺯ ﻭ ﺍﺯ ﺩﻳﺪﻥ ﻣﻴﺒﻴﻨﻢ ﻭ ﺑﺒﻴﻦ ﻣﻴﺂﻳﺪ‪ ،‬ﻭ ﺩﺭ ﺑﺮﺧﻲ ﺭﻳﺸﻪ ﻫﺎ ﺩﺭ ﻫﻤﻪ ﺟﺎ ﺩﻭﮔﻮﻧﮕﻲ ﭘﻴﺪﺍﺳﺖ‬

‫‪ – ٢‬ﺩﺭ ﺗﺮﻛﻲ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺩﺳﺘﻪ ﺍﻧﺒﻮﻫﻲ ﺍﺯ ﻛﻠﻤﻪ ﻫﺎﻱ ﻓﺎﺭﺳﻲ ﺑﻜﺎﺭ ﻣﻴﺮﻭﺩ ﭼﻨﺎﻧﻜﻪ ﺧﻮﺍﻫﻴﻢ ﺁﻭﺭﺩ ﻭ ﺍﻳﻨﻬﺎ ﺑﺎﺯﻣﺎﻧﺪﻩ ﺍﺯ ﺁﺫﺭﻳﺴﺖ‪.‬‬ ‫‪ – ٣‬ﺍﺯ ﺍﻳﻦ ﺩﻭ ﺩﻓﺘﺮ ﺑﺴﺨﻦ ﺩﺭﺍﺯﻱ ﻧﻴﺎﺯ ﻫﺴﺖ ﻛﻪ ﻣﻴﺒﺎﻳﺪ ﺟﺪﺍﮔﺎﻧﻪ ﺍﺯ ﺁﻧﻬﺎ ﮔﻔﺘﮕﻮ ﻛﺮﺩ ﻭ ﺁﻥ ﻛﻠﻤﻪ ﻫﺎ ﺭﺍ ﻛﻪ ﻣﻴﮕﻮﻳﻴﻢ ﺟﺰ ﺩﺭ ﺁﺫﺭﻱ ﻳﺎ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻳﺎﻓﺘﻪ ﻧﻤﻴﺸﻮﺩ ﻧﺸﺎﻥ ﺩﺍﺩ‪.‬‬

‫ﺁﺫﺭﻱ ﻳﺎ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﭼﻨﺎﻧﻜﻪ ﺧﻔﺘﻦ ﻭ ﺧﻮﺍﺑﻴﺪﻥ ﻭ ﺷﻨﻴﺪﻥ ﻭ ﺷﻨﻔﺘﻦ ﻭ ﺑﺴﻴﺎﺭ ﺩﻳﮕﺮ ـ ﺍﻳﻨﻬﺎ ﺑﺎﺯﻣﺎﻧﺪﻩ ﺍﺯ ﻫﻤﺎﻥ ﺟﺪﺍﻳﻴﻬﺎﻱ ﺷﻤﺎﻝ ﻭ ﺟﻨﻮﺏ ﺍﺳﺖ‪.‬‬ ‫ﻧﻤﻴﮕﻮﻳﻴﻢ‪ :‬ﺑﻴﮕﻤﺎﻥ ﭼﻨﻴﻦ ﺍﺳﺖ‪ .‬ﻣﻴﮕﻮﻳﻢ‪ :‬ﺗﻮﺍﻥ ﭘﻨﺪﺍﺷﺖ ﻛﻪ ﭼﻨﻴﻦ ﺍﺳﺖ‪.‬‬ ‫ﻧﮕﻬﺪﺍﺭﻱ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺯﺑﺎﻥ ﻫﻤﮕﺎﻧﻲ ﺭﺍ‪:‬‬ ‫ﺩﺍﺳﺘﺎﻥ ﺍﺯ ﻣﻴﺎﻥ ﺭﻓﺘﻦ ﺁﺫﺭﻱ ﻭ ﭼﻴﺮﮔﻲ ﺗﺮﻛﻲ ﺭﺍ ﺑﺂﺫﺭﺑﺎﻳﺠﺎﻥ ﻛﻪ ﻧﮕﺎﺷﺘﻴﻢ ﺍﻳﻨﺮﺍ ﻫﻢ ﺑﺎﻳﺪ ﮔﻔﺖ ﻛﻪ ﺯﺑﺎﻥ ﻫﻤﮕﺎﻧﻲ ﻫﻤﻴﺸﻪ‬ ‫ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺑﻮﺩﻩ ﺍﺳﺖ ﻭ ﻛﻨﻮﻥ ﻧﻴﺰ ﻫﺴﺖ‪ .‬ﺩﺭ ﺯﻣﺎﻥ ﺻﻔﻮﻳﺎﻥ ﻛﻪ ﮔﻔﺘﻴﻢ ﺗﺮﻛﻲ ﺯﺑﺎﻥ ﺩﺭﺑﺎﺭﻱ ﮔﺮﺩﻳﺪ ﻭ ﮔﺬﺷﺘﻪ ﺍﺯ‬ ‫ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺩﺭ ﺩﻳﮕﺮ ﮔﻮﺷﻪ ﻫﺎﻱ ﺍﻳﺮﺍﻥ ﺭﻭﺍﺝ ﻳﺎﻓﺖ‪ ،‬ﺩﺭ ﻫﻤﺎﻥ ﺯﻣﺎﻥ ﭼﻪ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻭ ﭼﻪ ﺩﺭ ﺩﻳﮕﺮ ﺟﺎﻫﺎ ﺯﺑﺎﻥ ﻧﮕﺎﺭﺵ ﺟﺰ‬ ‫ﻓﺎﺭﺳﻲ ﻧﺒﻮﺩﻩ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺍﺯ ﺷﮕﻔﺘﻴﻬﺎﺳﺖ ﻛﻪ ﺁﺫﺭﺑﺎﻳﺠﺎﻧﻴﺎﻥ ﺑﺎ ﺁﻧﻜﻪ ﺍﺯ ﻗﺮﻧﻬﺎ ﺯﺑﺎﻧﺸﺎﻥ ﺗﺮﻛﻲ ﮔﺮﺩﻳﺪﻩ ﻫﻤﻴﺸﻪ ﺩﺭ ﻧﻮﺷﺘﻦ‪،‬‬ ‫ﻓﺎﺭﺳﻲ ﺭﺍ ﺑﻜﺎﺭ ﻣﻴﺒﺮﺩﻧﺪ‪ .‬ﻧﻪ ﺗﻨﻬﺎ ﺩﺭ ﻛﺘﺎﺏ ﻧﻮﻳﺴﻲ ﻭ ﭼﺎﻣﻪ ﺳﺮﺍﻳﻲ‪ ،‬ﺩﺭ ﻧﺎﻣﻪ ﻧﻮﺷﺘﻦ ﺑﻴﻜﺪﻳﮕﺮ ﻫﻢ ﺟﺰ ﺁﻥ ﺭﺍ ﺑﻜﺎﺭ ﻧﻤﻴﺒﺮﺩﻧﺪ ﻭ‬ ‫ﻛﻨﻮﻥ ﻧﻴﺰ ﻧﻤﻴﺒﺮﻧﺪ‪.‬‬ ‫ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ ﻓﺎﺭﺳﻲ ﺁﻧﺎﻥ ﺭﺍ ﺳﺨﺖ ﺍﺳﺖ‪ ،‬ﺑﺎ ﺍﻳﻨﻬﻤﻪ ﻫﻴﭽﮕﺎﻩ ﺁﻥ ﺭﺍ ﺭﻫﺎ ﻧﻜﺮﺩﻩ ﺍﻧﺪ‪ .‬ﺍﮔﺮ ﺁﺫﺭﻱ ﺍﺯ ﻣﻴﺎﻥ ﺭﻓﺘﻪ ﺍﻳﻦ ﺯﺑﺎﻥ‬ ‫ﻫﻤﻴﺸﻪ ﺩﺭ ﻣﻴﺎﻥ ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ‪ .‬ﺍﮔﺮﭼﻪ ﮔﺎﻫﻲ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻛﺘﺎﺑﻬﺎ ﺑﺘﺮﻛﻲ ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﻭ ﺑﺮﺧﻲ ﺷﺎﻋﺮﺍﻥ ﺷﻌﺮﻫﺎ ﺳﺮﻭﺩﻩ ﺍﻧﺪ‪،‬‬ ‫ﻟﻴﻜﻦ ﺍﻳﻨﻬﺎ ﺑﺴﻴﺎﺭ ﻛﻢ ﻭ ﺟﺰ ﺍﺯ ﺭﻭﻱ ﻫﻮﺱ ﻧﺒﻮﺩﻩ ﺍﺳﺖ‪ .‬ﭘﺲ ﺍﺯ ﻣﺸﺮﻭﻃﻪ ﻧﻴﺰ ﻛﺴﺎﻧﻲ ﻫﻮﺱ ﻛﺮﺩﻧﺪ ﺭﻭﺯﻧﺎﻣﻪ ﻫﺎﻳﻲ ﺑﺘﺮﻛﻲ ﺩﺭ‬ ‫ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺑﻨﻮﻳﺴﻨﺪ ﻭ ﭼﻨﻴﻦ ﻣﻴﮕﻔﺘﻨﺪ ﻛﻪ ﺯﺑﺎﻥ ﻣﺎﺩﺭﺯﺍﺩﻱ ﺑﻴﺸﺘﺮ ﻛﺎﺭﮔﺮ ﺍﻓﺘﺪ ﺗﺎ ﺯﺑﺎﻥ ﺩﻳﮕﺮﻱ ﻭ ﻛﺴﺎﻧﻲ ﺑﺮ ﺁﻥ ﺷﺪﻧﺪ ﻛﻪ ﺩﺭ‬ ‫ﺩﺑﺴﺘﺎﻧﻬﺎ ﻧﻴﺰ ﺗﺎ ﺩﻭ ﺳﻪ ﺳﺎﻝ ﺁﻣﻮﺧﺘﻦ ﺑﺎ ﺯﺑﺎﻥ ﺗﺮﻛﻲ ﺑﺎﺷﺪ ﻭ ﺍﺯ ﺭﻧﺠﻲ ﻛﻪ ﺷﺎﮔﺮﺩﺍﻥ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺍﺯ ﺭﻫﮕﺬﺭ ﺯﺑﺎﻥ ﻣﻴﻜﺸﻨﺪ‬ ‫ﻛﺎﺳﺘﻪ ﺷﻮﺩ‪ .‬ﻟﻴﻜﻦ ﻫﻴﭽﻴﻚ ﺍﺯ ﺍﻳﻨﻬﺎ ﭘﻴﺶ ﻧﺮﻓﺖ ﻭ ﺁﺫﺭﺑﺎﻳﺠﺎﻧﻴﺎﻥ ﺩﺳﺖ ﺍﺯ ﻓﺎﺭﺳﻲ ﻧﻜﺸﻴﺪﻧﺪ‪ ،‬ﻭ ﻛﻮﺷﺸﻬﺎﻳﻲ ﻛﻪ ﺩﺭ ﻫﻤﺎﻥ‬ ‫ﻫﻨﮕﺎﻡ ﻋﺜﻤﺎﻧﻴﺎﻥ ﻭ ﻗﻔﻘﺎﺯﻳﺎﻥ ﺩﺭ ﻛﺸﻴﺪﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻧﻴﺎﻥ ﺑﺴﻮﻱ ﺧﻮﺩ ﺑﻜﺎﺭ ﻣﻴﺒﺮﺩﻧﺪ ﻧﺘﻴﺠﻪ ﻭﺍﺭﻭﻧﻪ ﺩﺍﺩ ﻭ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ‬ ‫ﺁﺫﺭﺑﺎﻳﺠﺎﻧﻴﺎﻥ ﻫﻤﻴﺸﻪ ﺑﺮﻭﺍﺝ ﻓﺎﺭﺳﻲ ﺩﺭ ﻣﻴﺎﻥ ﺧﺎﻧﺪﺍﻧﻬﺎ ﻣﻴﻜﻮﺷﻨﺪ ﻭ ﺩﺭ ﺍﻳﻦ ﺭﺍﻩ ﭘﻴﺸﮕﺎﻡ ﻣﻴﺒﺎﺷﻨﺪ‪.‬‬ ‫ﻣﻌﺮﻭﻑ ﻭ ﻣﺠﻬﻮﻝ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ‪:‬‬ ‫ﺍﻳﻨﻬﻢ ﻣﻴﺒﺎﻳﺪ ﮔﻔﺖ ﻛﻪ ﺩﺭ ﺯﺑﺎﻥ ﻛﻨﻮﻧﻲ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻛﻠﻤﻪ ﻫﺎﻱ ﺑﺲ ﻓﺮﺍﻭﺍﻥ ﺍﺯ ﻓﺎﺭﺳﻲ ﺑﻜﺎﺭ ﻣﻴﺮﻭﺩ ﻭ ﺍﻳﻨﻬﺎ ﺑﻴﮕﻤﺎﻥ‬ ‫ﺑﺎﺯﻣﺎﻧﺪﻩ ﺍﺯ ﺁﺫﺭﻱ ﻣﻴﺒﺎﺷﺪ‪ .‬ﻫﻤﻴﺸﻪ ﻳﻚ ﺯﺑﺎﻧﻲ ﭼﻮﻥ ﺩﺭ ﺑﺮﺍﺑﺮ ﺩﻳﮕﺮﻱ ﺯﺑﻮﻥ ﮔﺮﺩﻳﺪ ﻭ ﺧﻮﺍﺳﺖ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﻭﺩ‪ ،‬ﻳﻜﺮﺷﺘﻪ ﺍﺯ‬ ‫ﻛﻠﻤﻪ ﻫﺎﻱ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺁﻥ ﺯﺑﺎﻥ ﺑﻴﺎﺩﮔﺎﺭ ﮔﺰﺍﺭﺩ‪ .‬ﺁﺫﺭﻱ ﻧﻴﺰ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﻛﺮﺩﻩ‪ .‬ﺩﻟﻴﻞ ﺁﻧﻜﻪ ﺍﻳﻨﻬﺎ ﺍﺯ ﺁﺫﺭﻱ ﺑﺎﺯﻣﺎﻧﺪﻩ ﻭ ﺍﺯ ﻓﺎﺭﺳﻲ‬ ‫ﮔﺮﻓﺘﻪ ﻧﺸﺪﻩ ﺁﻧﺴﺖ ﻛﻪ ﺑﺮﺧﻲ ﺍﺯ ﺁﻥ ﻛﻠﻤﻪ ﻫﺎ ﺩﺭ ﻓﺎﺭﺳﻲ ﻧﻴﺴﺖ‪ ٤‬ﻭ ﺁﻧﮕﺎﻩ ﺩﺭ ﻫﻤﻪ ﺁﻧﻬﺎ ﻭﺍﻭ ﻭ ﻳﺎﺀ ﻣﻌﺮﻭﻑ ﻭ ﻣﺠﻬﻮﻝ ﺟﺪﺍ‬ ‫ﮔﺮﻓﺘﻪ ﻣﻴﺸﻮﺩ‪ ٥‬ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻛﻠﻤﻪ ﻫﺎﻱ ﺩﻭﺳﺖ‪ ،‬ﺷﻮﺭ‪ ،‬ﻛﻮﺭ‪ ،‬ﮔﻮﺭ‪ ،‬ﺯﻭﺭ‪ ،‬ﺩﻭﻝ ﻭ ﺑﻴﻞ‪ ،‬ﺩﻳﻮ‪ ،‬ﻣﻴﺸﻪ‪ ،‬ﭘﻴﺸﻪ‪ ،‬ﺷﻴﺮ )ﺩﺭﻧﺪﻩ( ﻭﺍﻭ ﻭ ﻳﺎﺀ‬ ‫ﻣﺠﻬﻮﻝ ﻭ ﺩﺭ ﻛﻠﻤﻪ ﻫﺎﻱ ﭘﻮﻝ‪ ،‬ﺧﺮﻭﺵ ﻭ ﺷﻴﺮ )ﺧﻮﺭﺩﻧﻲ(‪ ،‬ﻓﻴﻞ‪ ،‬ﺗﻴﺮ‪ ،‬ﭘﻴﺮ‪ ،‬ﻣﻌﺮﻭﻑ ﺁﻭﺭﺩﻩ ﺷﻮﺩ‪ .‬ﺩﺭ ﺟﺎﻳﻴﻜﻪ ﺩﺭ ﻓﺎﺭﺳﻲ‬

‫‪ – ٤‬ﻧﻤﻮﻧﻪ ﻫﺎﻳﻲ ﺍﺯ ﺍﻳﻦ ﻛﻠﻤﻪ ﻫﺎ ﺩﺭ ﺩﻭ ﺑﻴﺘﻴﻬﺎﻱ ﺷﻴﺦ ﺻﻔﻲ ﺩﻳﺪﻩ ﺧﻮﺍﻫﺪ ﺷﺪ‪.‬‬ ‫‪ – ٥‬ﺁﻭﺍﺯﻫﺎﻱ ‪ e , o‬ﻛﻪ ﺩﺭ ﺯﺑﺎﻧﻬﺎﻱ ﺍﺭﻭﭘﺎﻳﻲ ﻫﺴﺖ ﺩﺭ ﺯﺑﺎﻥ ﺍﻳﺮﺍﻥ ﻧﻴﺰ ﺑﻮﺩﻩ‪ .‬ﺑﺪﻳﻨﺴﺎﻥ ﻛﻪ ﻭﺍﻭ ﮔﺎﻫﻲ ﺁﻭﺍﺯ ‪ ou‬ﻭ ﮔﺎﻫﻲ ﺁﻭﺍﺯ ‪ ، o‬ﻧﻴﺰ ﻳﺎﺀ ﮔﺎﻫﻲ ﺑﺠﺎﻱ ‪ I‬ﻣﻴﺂﻣﺪﻩ ﻭ ﮔﺎﻫﻲ‬ ‫ﺑﺠﺎﻱ ‪ e‬ﻭ ﺩﺭ ﻓﺮﻫﻨﮕﻬﺎ ﺑﺮﺍﻱ ﺟﺪﺍﻳﻲ ﺁﻥ ﻧﺨﺴﺘﻴﻦ ﺭﺍ ﻣﻌﺮﻭﻑ ﻭ ﺍﻳﻦ ﺩﻭﻣﻲ ﺭﺍ ﻣﺠﻬﻮﻝ ﻣﻴﻨﺎﻣﻴﺪﻩ ﺍﻧﺪ‪ .‬ﻣﺜﻼ ﻣﻴﮕﻔﺘﻪ ﺍﻧﺪ »ﺷﻴﺮ ﺑﺎ ﻳﺎﺀ ﻣﻌﺮﻭﻑ« )‪» ، (chir‬ﺷﻴﺮ ﺑﺎ ﻳﺎﺀ ﻣﺠﻬﻮﻝ«‬ ‫)‪ (cher‬ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﻭﺍﻭ‪ .‬ﻛﻨﻮﻥ ﺍﻳﻨﻬﺎ ﺑﻴﻜﺒﺎﺭ ﺍﺯ ﻣﻴﺎﻥ ﺭﻓﺘﻪ ﺍﺳﺖ ﻭﻛﻤﺘﺮ ﻛﺴﻲ ﻣﻌﻨﻲ ﺩﺭﺳﺖ ﺁﻥ ﺟﻤﻠﻪ ﻫﺎﻱ ﻓﺮﻫﻨﮕﻬﺎ ﺭﺍ ﻣﻴﺪﺍﻧﺪ‪.‬‬

‫ﺁﺫﺭﻱ ﻳﺎ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﻫﻤﮕﺎﻧﻲ ﺑﻴﻜﺒﺎﺭ ﺟﺪﺍﻳﻲ ﻣﻴﺎﻧﻪ ﻣﻌﺮﻭﻑ ﻭ ﻣﺠﻬﻮﻝ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﺧﺎﺳﺘﻪ ﺍﺳﺖ ﻭ ﻓﺎﺭﺳﻲ ﺯﺑﺎﻧﺎﻥ ﻧﻪ ﺗﻨﻬﺎ ﺟﺪﺍﻳﻲ ﻣﻴﺎﻧﻪ ﺁﻧﻬﺎ ﻧﮕﺰﺍﺭﻧﺪ‬ ‫ﺑﻠﻜﻪ ﻣﻌﻨﻲ ﻣﻌﺮﻭﻑ ﻭ ﻣﺠﻬﻮﻝ ﺭﺍ ﻧﺸﻨﺎﺳﻨﺪ ﻭ ﺍﮔﺮ ﺩﺭ ﻓﺮﻫﻨﮕﻬﺎ ﺑﻴﻨﻨﺪ ﺩﺭﻣﺎﻧﻨﺪ‪.‬‬ ‫ﺁﺫﺭﻱ ﺩﺭ ﻛﺠﺎﻫﺎ ﺑﺎﺯ ﻣﺎﻧﺪﻩ ؟…‬ ‫ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﮔﻔﺘﮕﻮ ﺍﺯ ﺭﻭﺍﺝ ﺗﺮﻛﻲ ﻓﻬﻤﺎﻧﻴﺪﻳﻢ ﺁﺫﺭﻱ ﺑﻴﻜﺒﺎﺭ ﺍﺯ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻧﺎﭘﺪﻳﺪ ﻧﮕﺸﺘﻪ ﺍﺳﺖ ﻭ ﻫﻨﻮﺯ ﺩﺭ ﭼﻨﺪ ﺟﺎ ﻣﻴﺎﻥ‬ ‫ﺧﻮﺩ ﺑﻮﻣﻴﺎﻥ ﺳﺨﻦ ﮔﻔﺘﻪ ﻣﻴﺸﻮﺩ ﻭ ﺁﻧﭽﻪ ﻣﺎ ﻣﻴﺪﺍﻧﻴﻢ ﻳﻜﻲ ﺍﺯ ﺁﻧﺠﺎﻫﺎ ﻫﺮﺯﻧﺪ ﻭ ﮔﻠﻴﻦ ﻗﻴﻪ )ﺍﺯ ﭘﻴﺮﺍﻣﻮﻧﻬﺎﻱ ﻣﺮﻧﺪ(‪ ،‬ﻭ ﺩﻳﮕﺮﻱ ﺯﻧﻮﺯ‬ ‫ﻭ ﺳﻮﻡ ﺣﺴﻨﻮ )ﺩﺭ ﻗﺮﻩ ﺩﺍﻍ( ﻭ ﭼﻬﺎﺭﻡ ﺧﻠﺨﺎﻝ ﺍﺳﺖ‪ .‬ﭼﻨﺎﻧﻜﻪ ﺷﻨﻴﺪﻩ ﺍﻳﻢ ﺩﺭ ﻟﻴﻘﻮﺍﻥ ﻭ ﺁﻥ ﭘﻴﺮﺍﻣﻮﻧﻬﺎ ﻧﻴﺰ ﺗﺎ ﺷﺼﺖ ﻭ ﻫﻔﺘﺎﺩ ﺳﺎﻝ‬ ‫ﭘﻴﺶ ﺁﻧﺮﺍ ﻣﻴﺸﻨﺎﺧﺘﻪ ﺍﻧﺪ ﻭ ﺩﺭ ﭘﺎﺭﻩ ﺧﺎﻧﺪﺍﻧﻬﺎ ﮔﻔﺘﮕﻮ ﻣﻴﺸﺪﻩ ﻭﻟﻲ ﺳﭙﺲ ﻧﺎﭘﺪﻳﺪ ﮔﺮﺩﻳﺪﻩ‪ .‬ﺍﺯ ﺍﻳﻨﺠﺎ ﻣﻴﺘﻮﺍﻥ ﻓﻬﻤﻴﺪ ﻛﻪ ﺩﺭ ﺟﺎﻫﺎﻱ‬ ‫ﺩﻳﮕﺮﻱ ﻛﻪ ﺗﺎﻛﻨﻮﻥ ﺑﺎﺯﻣﺎﻧﺪﻩ ﻧﻴﺰ ﺭﻭ ﺑﻨﺎﺑﻮﺩﻱ ﻣﻴﺪﺍﺭﺩ ﻭ ﺑﺎﺷﺪ ﻛﻪ ﭘﺲ ﺍﺯ ﺻﺪ ﺳﺎﻝ ﻭ ﺩﻭﻳﺴﺖ ﺳﺎﻝ ﺩﻳﮕﺮ ﻧﺸﺎﻧﻲ ﺍﺯ ﺁﻥ ﻫﻴﭻ‬ ‫ﺩﻳﺪﻩ ﻧﺸﻮﺩ‪ ...‬ﺩﻭ ﺗﻦ ﺍﺯ ﺁﺷﻨﺎﻳﺎﻥ ﺍﺯ ﺯﺑﺎﻧﻬﺎﻱ ﺧﻠﺨﺎﻝ ﻭ ﻫﺮﺯﻧﺪ ﻭ ﮔﻠﻴﻦ ﻗﻴﻪ ﻧﻤﻮﻧﻪ ﻫﺎﻳﻲ ﺑﺮﺍﻱ ﻣﺎ ﻓﺮﺳﺘﺎﺩﻩ ﺍﻧﺪ‪ ٦‬ﻭ ﺁﻧﭽﻪ ﺍﺯ ﺍﻳﻨﻬﺎ‬ ‫ﭘﻴﺪﺍﺳﺖ ﺯﺑﺎﻥ ﺧﻠﺨﺎﻝ ﺑﺴﻴﺎﺭ ﺟﺪﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺑﻴﮕﻤﺎﻧﺴﺖ ﻛﻪ ﺁﺫﺭﻱ ﻫﻨﮕﺎﻣﻴﻜﻪ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺭﻭﺍﺝ ﻣﻴﺪﺍﺷﺘﻪ ﻭ ﺯﺑﺎﻥ ﺁﻧﺠﺎ ﺑﻮﺩﻩ‬ ‫ﺩﺭ ﻫﺮ ﺷﻬﺮﻱ ﺭﻧﮓ ﺩﻳﮕﺮﻱ ﺩﺍﺷﺘﻪ ﺍﺳﺖ ﻭ ﻛﻢ ﻭ ﺑﻴﺶ ﺍ ﺯ ﻳﻜﺪﻳﮕﺮ ﺟﺪﺍ ﺑﻮﺩﻩ‪ .‬ﺯﻳﺮﺍ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ ﺯﺑﺎﻧﻴﻜﻪ ﺗﻨﻬﺎ ﺑﺮﺍﻱ ﺳﺨﻦ‬ ‫ﮔﻔﺘﻦ ﺑﺎﺷﺪ ﻭ ﺩﺭ ﻧﻮﺷﺘﻦ ﺑﻜﺎﺭ ﻧﺮﻭﺩ‪ ،‬ﺯﻭﺩ ﺷﺎﺧﻪ ﺷﺎﺧﻪ ﮔﺮﺩﺩ ﻭ ﻫﺮ ﺷﺎﺧﻪ ﺭﻭﻳﻪ ﺩﻳﮕﺮﻱ ﺑﺨﻮﺩ ﮔﻴﺮﺩ‪ .‬ﻧﻤﻮﻧﻪ ﻫﺎﻳﻲ ﻛﻪ ﺍﺯ ﺁﺫﺭﻱ‬ ‫ﺍﺯ ﺯﻣﺎﻧﻬﺎﻱ ﭘﻴﺸﻴﻦ ﺑﺎﺯﻣﺎﻧﺪﻩ ﻭ ﻣﺎ ﺁﻧﻬﺎ ﺭﺍ ﺧﻮﺍﻫﻴﻢ ﺁﻭﺭﺩ ﻧﻴﺰ ﻣﻴﺮﺳﺎﻧﺪ ﻛﻪ ﺁﺫﺭﻱ ﺑﻬﺮ ﺷﻬﺮﻱ ﺑﮕﻮﻧﻪ ﺩﻳﮕﺮﻱ ﺳﺨﻦ ﮔﻔﺘﻪ ﻣﻴﺸﺪﻩ‬ ‫ﺍﺳﺖ‪.‬‬ ‫ﭼﻴﺰﻳﻜﻪ ﻫﺴﺖ ﻣﺎ ﺍﻳﻦ ﺭﺍ ﻫﻢ ﻣﻴﺪﺍﻧﻴﻢ ﻛﻪ ﺩﻭﺭﻱ ﺁﻧﻬﺎ ﺍﺯ ﻳﻜﺪﻳﮕﺮ ﭼﻨﺪﺍﻥ ﻧﺒﻮﺩﻩ ﻛﻪ ﻣﺮﺩﻡ ﺁﻥ ﺷﻬﺮ ﺯﺑﺎﻥ ﺍﻳﻦ ﺷﻬﺮ ﺭﺍ‬ ‫ﻧﻔﻬﻤﻨﺪ ﻳﺎ ﺑﺴﺨﺘﻲ ﻓﻬﻤﻨﺪ ﻭﻟﻲ ﺟﺪﺍﻳﻲ ﻣﻴﺎﻥ ﺯﺑﺎﻥ ﺧﻠﺨﺎﻝ ﻭ ﺯﺑﺎﻥ ﻫﺮﺯﻧﺪ ﺭﺍ ﺑﻴﺶ ﺍﺯ ﺁﻥ ﺍﻧﺪﺍﺯﻩ ﻣﻴﻴﺎﺑﻴﻢ ﻭ ﭼﻮﻥ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻫﻴﭻ‬ ‫ﺁﮔﺎﻫﻲ ﻧﻤﻴﺪﺍﺭﻳﻢ ﻭ ﺑﺎﻧﺪﻳﺸﻪ ﭼﻴﺰﻱ ﻧﻤﻴﻴﺎﺑﻴﻢ ﺑﮕﻔﺘﮕﻮ ﺍﺯ ﺁﻥ ﻧﻤﻴﭙﺮﺩﺍﺯﻳﻢ‪.‬‬ ‫ﻧﺘﻴﺠﻪ ﺍﻳﻦ ﮔﻔﺘﺎﺭ ﺁﻧﻜﻪ ﺁﺫﺭﻱ ﻳﻜﻲ ﺍﺯ ﻧﻴﻤﺰﺑﺎﻧﻬﺎﻱ ﺑﺰﺭﮒ ﻭ ﺭﻳﺸﻪ ﺩﺍﺭﻱ ﻫﻤﭽﻮﻥ ﻛﺮﺩﻱ ﻭ ﻣﺎﺯﻧﺪﺭﺍﻧﻲ ﻭ ﺗﺎﻟﺸﻲ ﻭ‬ ‫ﮔﻴﻼﻧﻲ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﺑﻮﺩﻩ ﻭ ﺩﺭ ﺳﺮﺍﺳﺮ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺳﺨﻦ ﮔﻔﺘﻪ ﻣﻴﺸﺪﻩ‪ ،‬ﻭ ﺁﻥ ﺟﺰ ﺷﺎﺧﻪ ﺍﻱ ﺍﺯ ﺯﺑﺎﻥ ﺍﻳﺮﺍﻥ ﻧﺒﻮﺩﻩ‪ ،‬ﻭ ﺩﺭ ﭘﺸﺖ‬ ‫ﺳﺮ ﺯﺑﺎﻥ ﻫﻤﮕﺎﻧﻲ ﺟﺎﻳﮕﺎﻫﻲ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪.‬‬

‫‪ – ٦‬ﺁﻗﺎﻱ ﻧﺎﺻﺮ ﺭﻭﺍﻳﻲ ﻧﻤﻮﻧﻪ ﻫﺎﻳﻲ ﺍﺯ ﺯﺑﺎﻥ ﺧﻠﺨﺎﻝ ﻭ ﺁﻗﺎﻱ ﺳﻴﺪ ﺻﺎﺩﻕ ﺳﻌﻴﺪ ﻧﻤﻮﻧﻪ ﻫﺎﻳﻲ ﺍﺯ ﺯﺑﺎﻥ ﻫﺮﺯﻧﺪ ﻓﺮﺳﺘﺎﺩﻩ ﺍﻧﺪ‪.‬‬

‫ﮔﻔﺘﺎﺭ ﭼﻬﺎﺭﻡ‬ ‫ﻧﻤﻮﻧﻪ ﻫﺎﻳﻲ ﻛﻪ ﺍﺯ ﺁﺫﺭﻱ ﺩﺭ ﺩﺳﺖ ﺍﺳﺖ‬ ‫ﻧﻤﻮﻧﻪ ﻫﺎﻱ ﭘﺮﺍﻛﻨﺪﻩ‪:‬‬ ‫ﭼﻨﺎﻧﻜﻪ ﺑﺎﺯ ﻧﻤﻮﺩﻳﻢ ﺁﺫﺭﻱ ﺯﺑﺎﻥ ﮔﻔﺘﻦ ﺑﻮﺩﻩ ﻭ ﻫﻤﻴﺸﻪ ﺩﺭ ﭘﻴﺸﺮﻭﻱ ﺍﻭ ﺯﺑﺎﻥ ﻫﻤﮕﺎﻧﻲ ﺭﻭﺍﻥ‪ ،‬ﻭ ﺑﺮﺍﻱ ﻧﻮﺷﺘﻦ ﺟﺰ ﺍﻳﻦ ﻳﻜﻲ‬ ‫ﺭﺍ ﺑﻜﺎﺭ ﻧﻤﻴﺒﺮﺩﻩ ﺍﻧﺪ‪ .‬ﺍﺯ ﺍﻳﻨﺮﻭ ﻧﻮﺷﺘﻪ ﺍﻱ ﺑﺂﺫﺭﻱ ﺩﺭ ﺩﺳﺖ ﻧﺒﻮﺩﻩ ﻭ ﻳﺎ ﺍﮔﺮ ﺑﻮﺩﻩ ﺍﺯ ﻣﻴﺎﻥ ﺭﻓﺘﻪ‪ .‬ﻟﻴﻜﻦ ﻣﺎ ﺍﺯ ﺟﺴﺘﺠﻮ ﻧﻤﻮﻧﻪ ﻫﺎﻳﻲ ﺭﺍ‬ ‫ﺍﺯ ﺁﻥ ﺩﺭ ﭘﺮﺍﻛﻨﺪﻩ ﻭ ﭘﻴﻮﺳﺘﻪ ﺑﺪﺳﺖ ﺁﻭﺭﺩﻩ ﺍﻳﻢ ﻭ ﻣﻴﺨﻮﺍﻫﻴﻢ ﺁﻧﻬﺎ ﺭﺍ ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﻴﺎﻭﺭﻳﻢ ﻭ ﺁﻧﭽﻪ ﻣﻴﺪﺍﻧﻴﻢ ﺩﺭﺑﺎﺭﻩ ﻫﺮﻳﻜﻲ ﺑﻨﮕﺎﺭﻳﻢ‪.‬‬ ‫ﻧﺨﺴﺖ ﺑﻨﻤﻮﻧﻪ ﻫﺎﻱ ﭘﺮﺍﻛﻨﺪﻩ ﺍﻱ ﻣﻴﭙﺮﺩﺍﺯﻳﻢ‪:‬‬ ‫‪١‬ـ ﺣﻤﺪﺍﷲ ﻣﺴﺘﻮﻓﻲ ﺩﺭ ﻧﺰﻫﺖ ﺍﻟﻘﻠﻮﺏ ﺩﺭ ﺳﺨﻦ ﺭﺍﻧﺪﻥ ﺍﺯ ﺷﻬﺮ ﺍﺭﻭﻣﻲ ﻣﻴﮕﻮﻳﺪ‪» :‬ﺍﺯ ﻣﻴﻮﻩ ﻫﺎﻳﺶ ﺍﻧﮕﻮﺭ ﺧﻠﻮﻗﻲ ﻭ ﺍﻣﺮﻭﺩ‬ ‫ﭘﻴﻐﻤﺒﺮﻱ ﻭ ﺁﻟﻮﻱ ﺯﺭﺩ ﺑﻐﺎﻳﺖ ﺧﻮﺑﺴﺖ ﻭ ﺑﺪﻳﻦ ﺳﺒﺐ ﺗﺒﺎﺭﺯﻩ )ﺗﺒﺮﻳﺰﻳﺎﻥ( ﺍﮔﺮ ﺻﺎﺣﺐ ﺣﺴﻨﻲ ﺭﺍ ﺑﺎ ﻟﺒﺎﺱ ﻧﺎﺳﺰﺍ ﻳﺎﺑﻨﺪ ﮔﻮﻳﻨﺪ‬ ‫ﺍﻧﮕﻮﺭ ﺧﻠﻮﻗﻲ ﺑﭽﻪ ﺩﺭ ﺳﺒﺪ ﺍﻧﺪﺭﻳﻦ ﻳﻌﻨﻲ ﺍﻧﮕﻮﺭ ﺧﻠﻮﻗﻲ ﺍﺳﺖ ﺩﺭ ﺳﺒﺪ ﺩﺭﻳﺪﻩ«‪.‬‬

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‫ﻣﻴﺘﻮﺍﻥ ﭘﻨﺪﺍﺷﺖ ﻛﻪ ﻛﻠﻤﻪ »ﺑﭽﻪ« ﺩﺭ ﺍﻳﻦ ﺟﻤﻠﻪ ﻏﻠﻂ ﺭﻭﻧﻮﻳﺴﻲ ﺍﺳﺖ ﻭ ﺩﺭﺳﺖ ﺁﻥ ﻛﻠﻤﻪ »ﺑﻲ« ﺑﻮﺩﻩ ﻛﻪ ﺩﺭ ﻟﺮﻱ ﻭ ﺑﺮﺧﻲ‬ ‫ﻧﻴﻤﺰﺑﺎﻧﻬﺎﻱ ﺩﻳﮕﺮ ﺑﻤﻌﻨﻲ »ﺍﺳﺖ« ﻣﻴﺂﻳﺪ ﻭ ﻣﺎ ﺩﺭ ﺩﻭﺑﻴﺘﻴﻬﺎﻱ ﺷﻴﺦ ﺻﻔﻲ ﻧﻴﺰ ﺁﻧﺮﺍ ﺑﻤﻌﻨﻲ »ﺍﺳﺖ« ﺧﻮﺍﻫﻴﻢ ﺩﻳﺪ‪» .‬ﺩﺭ« ﺑﺎ ﺯﺑﺮ ﺩﺍﻝ‬ ‫ﮔﻮﻳﺎ ﺳﺒﻚ ﺷﺪﻩ »ﺩﺭﻳﺪﻩ« ﻭ ﺧﻮﺩ ﺻﻔﺖ ﻛﻠﻤﻪ ﺳﺒﺪ ﺑﺎﺷﺪ‪» .‬ﺍﻧﺪﺭﻳﻦ« ﺩﻳﮕﺮ ﺷﺪﺓ »ﺍﻧﺪﺭﻭﻥ« ﺍﺳﺖ‪.‬‬ ‫ﺍﻳﻦ ﺷﮕﻔﺖ ﻛﻪ ﺷﺮﻗﺸﻨﺎﺱ ﺍﻧﮕﻠﻴﺴﻲ ﻟﻲ ﺍﺳﺘﺮﻳﻨﺞ ﻛﻪ ﻣﻘﺎﻟﻪ ﺳﻮﻡ ﻧﺰﻫﺖ ﺍﻟﻘﻠﻮﺏ ﺑﺎ ﺭﺍﻫﺒﺮﻱ ﺍﻭ ﭼﺎﭖ ﻳﺎﻓﺘﻪ ﺍﻳﻦ ﺟﻤﻠﻪ ﺭﺍ‬ ‫ﺗﺮﻛﻲ ﭘﻨﺪﺍﺷﺘﻪ ﻭ ﺩﺭ ﻛﻨﺎﺭﻩ ﺁﻥ ﻛﺘﺎﺏ ﺑﻪ ﺍﻧﮕﻠﻴﺴﻲ ﭼﻨﻴﻦ ﻧﻮﺷﺘﻪ‪» :‬ﻣﻌﻨﻲ ﺟﻤﻠﻪ ﺭﻭﺷﻦ ﺍﺳﺖ ﻭﻟﻲ ﺩﺭﺳﺖ ﻛﻠﻤﻪ ﻫﺎ ﺭﺍ ﺩﺭ ﺗﺮﻛﻲ‬ ‫ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻧﺘﻮﺍﻥ ﭘﻴﺪﺍ ﻛﺮﺩ ﺯﻳﺮﺍ ﺑﺎ ﺯﺑﺎﻥ ﺍﻣﺮﻭﺯﻱ ﺟﺪﺍﻳﻲ ﺑﺴﻴﺎﺭ ﺩﺍﺭﺩ«‪.‬‬ ‫ﺍﻳﻦ ﻟﻐﺰﺵ ﻟﻲ ﺍﺳﺘﺮﻳﻨﺞ ﺍﺯ ﺁﻧﺠﺎﺳﺖ ﻛﻪ ﻫﻤﭽﻮﻥ ﺩﻳﮕﺮﺍﻥ ﺯﺑﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺭﺍ ﺍﺯ ﺑﺎﺳﺘﺎﻥ ﺯﻣﺎﻥ ﺟﺰ ﺗﺮﻛﻲ ﻧﻤﻴﺸﻨﺎﺧﺘﻪ‬ ‫ﺍﺳﺖ ﻭ ﮔﻤﺎﻥ ﺯﺑﺎﻥ ﺩﻳﮕﺮﻱ ﺑﺂﻧﺠﺎ ﻧﻤﻴﺒﺮﺩﻩ ﻭ ﭼﻮﻥ ﺍﻳﻦ ﺟﻤﻠﻪ ﺭﺍ ﺑﺎ ﺗﺮﻛﻲ ﻧﺰﺩﻳﻚ ﻧﺪﻳﺪﻩ ﭼﻨﻴﻦ ﭘﻨﺪﺍﺷﺘﻪ ﻛﻪ ﺗﺮﻛﻲ ﭘﻴﺸﻴﻦ‬ ‫ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺑﺎ ﺗﺮﻛﻲ ﺍﻣﺮﻭﺯﻱ ﺁﻥ ﺑﺴﻴﺎﺭ ﺩﻭﺭ ﺍﺯ ﻫﻢ ﻣﻴﺒﺎﺷﺪ ﻛﻪ ﺧﻮﺩ ﺍﻳﻦ ﭘﻨﺪﺍﺭ ﺑﻴﻬﻮﺩﻩ ﺩﻳﮕﺮﻳﺴﺖ‪ .‬ﺯﻳﺮﺍ ﺍﺯ ﺯﻣﺎﻥ ﻣﺴﺘﻮﻓﻲ ﺑﻴﺶ‬ ‫ﺍﺯ ﺷﺶ ﺳﺪﻩ ﻧﮕﺬﺷﺘﻪ ﻭ ﺍﻳﻦ ﻧﺸﺪﻧﻴﺴﺖ ﻛﻪ ﺩﺭ ﺷﺸﺼﺪ ﺳﺎﻝ ﻳﻚ ﺯﺑﺎﻥ ﭼﻨﺪﺍﻥ ﺩﻳﮕﺮ ﺷﻮﺩ ﻛﻪ ﺩﺭ ﺧﻮﺭ ﻓﻬﻤﻴﺪﻥ ﻧﺒﺎﺷﺪ‪.‬‬ ‫ﺑﻴﮕﻤﺎﻥ ﺁﻧﭽﻪ ﺩﺭ ﮔﻤﺮﺍﻫﻲ ﻟﻲ ﺍﺳﺘﺮﻳﻨﺞ ﻛﺎﺭﮔﺮ ﺍﻓﺘﺎﺩﻩ ﻛﻠﻤﻪ »ﺩﺭ« ﺑﻮﺩﻩ ﻛﻪ ﻣﺎ ﮔﻔﺘﻴﻢ ﺑﺎ ﺯﺑﺮ ﺩﺍﻝ ﻭ ﺳﺒﻚ ﺷﺪﻩ ﺩﺭﻳﺪﻩ‬ ‫ﺍﺳﺖ ﻭﻟﻲ ﺍﻭ ﺑﺎ ﭘﻴﺶ ﺩﺍﻝ ﮔﺮﻓﺘﻪ ﻛﻪ ﺩﺭ ﺗﺮﻛﻲ ﺑﺠﺎﻱ »ﺍﺳﺖ« ﺍﺳﺖ ﻭ ﺑﺴﻴﺎﺭ ﻓﺮﺍﻭﺍﻥ ﺑﻜﺎﺭ ﺭﻭﺩ‪.‬‬ ‫‪٢‬ـ ﺍﺑﻦ ﺑﺰﺍﺯ ﺩﺭ ﺻﻔﻮﻩ ﺍﻟﺼﻔﺎ ﺩﺭ ﻣﻴﺎﻥ ﺩﺍﺳﺘﺎﻧﻲ ﭼﻨﻴﻦ ﻣﻴﻨﻮﻳﺴﺪ‪» :‬ﺷﻴﺦ ﺻﺪﺭﺍﻟﺪﻳﻦ ﺧﻠﺪﺍﷲ ﺑﺮﻛﺘﻪ ﻓﺮﻣﻮﺩ‪ :‬ﺍﺯ ﺷﻴﺦ )ﺷﻴﺦ‬ ‫ﺻﻔﻲ ﺍﻟﺪﻳﻦ ﭘﺪﺭﺵ( ﺳﺆﺍﻝ ﻛﺮﺩﻡ ﻭﻗﺘﻲ ﻛﻪ ﺑﺤﻀﺮﺕ ﺷﻴﺦ ﺯﺍﻫﺪ ﺭﺳﻴﺪﻱ ﺍﺯ ﺩﻝ ﺧﺒﺮ ﺩﺍﺷﺘﻲ‪ .‬ﺷﻴﺦ ﻗﺪﺱ ﺳﺮﻩ ﻓﺮﻣﻮﺩ ﺑﺰﺑﺎﻥ‬ ‫ﺍﺭﺩﺑﻴﻠﻲ ﻛﺎﺭ ﺑﻤﺎﻧﺪﻩ ﻛﺎﺭ ﺗﻤﺎﻡ ﺑﺮﻱ ﻳﻌﻨﻲ ﺍﻱ ﺧﺎﻧﻪ ﺁﺑﺎﺩﺍﻥ ﻛﺎﺭ ﺗﻤﺎﻡ ﺑﻮﺩ ﺍﻣﺎ ﺗﻨﺒﻴﻪ ﻣﺮﺷﺪ ﻭﺍﻣﺎﻧﺪﻩ ﺑﻮﺩ«…‪ ٢‬ﺍﺯ ﺍﻳﻦ ﺟﻤﻠﻪ ﻫﺎ‬ ‫ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ ﻣﻴﺎﻧﻪ ﺷﻬﺮﻫﺎ ﺩﺭ ﺁﺫﺭﻱ ﺟﺪﺍﻳﻲ ﺑﻮﺩﻩ ﻭ ﺯﺑﺎﻥ ﺍﺭﺩﺑﻴﻠﻲ ﺭﻭﻳﻪ ﺍﻱ ﻭﻳﮋﻩ ﺧﻮﺩ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺟﻤﻠﻪ‬ ‫ﺑﺨﺶ ﻭﺍﭘﺴﻴﻦ ﺁﻥ )ﻛﺎﺭ ﺗﻤﺎﻡ ﺑﺮﻱ( ﺭﻭﺷﻦ ﺍﺳﺖ ﻭ »ﺑﺮﻱ« ﮔﻮﻳﺎ ﺭﻭﻳﻪ ﺁﺫﺭﻱ »ﺑﻮﺩﻱ« ﺍﺳﺖ‪ .‬ﺯﻳﺮﺍ ﺧﻮﺍﻫﻴﻢ ﺩﻳﺪ ﻛﻪ ﺩﺭ ﺁﺫﺭﻱ‬ ‫‪ – ١‬ﻣﻘﺎﻟﻪ ﺳﻮﻡ ﻧﺰﻫﺖ ﺍﻟﻘﻠﻮﺏ ﭼﺎﭖ ﮔﻴﺐ ﺹ ‪٨٥‬‬ ‫‪ – ٢‬ﺻﻔﻮﻩ ﺍﻟﺼﻔﺎ ﻧﺴﺨﻪ ﭼﺎﭘﻲ ﺹ ‪٢٥‬‬

‫ﺁﺫﺭﻱ ﻳﺎ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺩﺍﻟﻬﺎ ﺭﺍﺀ ﻣﻴﺸﺪﻩ ﻭﻟﻲ ﺑﺨﺶ ﭘﻴﺸﻴﻦ ﺟﻤﻠﻪ ﺍﻧﺪﻛﻲ ﺗﺎﺭﻳﻚ ﺍﺳﺖ ﺍﮔﺮﭼﻪ »ﻛﺖ« ﻳﺎ »ﻛﺪ« ﺑﻤﻌﻨﻲ ﺧﺎﻧﻪ ﺩﺭ ﻓﺎﺭﺳﻲ ﺷﻨﺎﺧﺘﻪ ﻣﻴﺒﺎﺷﺪ‬ ‫ﻭ ﻣﺎ ﻛﻪ ﺩﺍﺳﺘﺎﻥ ﻋﻮﺽ ﺷﺪﻥ ﺩﺍﻝ ﺭﺍ ﺑﻪ ﺭﺍﺀ ﺩﺭ ﺁﺫﺭﻱ ﻣﻴﺸﻨﺎﺳﻴﻢ‪ ،‬ﺑﻮﺩﻥ »ﻛﺎﺭ« ﺑﻤﻌﻨﻲ ﺧﺎﻧﻪ ﭼﻨﺪﺍﻥ ﺩﻭﺭ ﻧﻴﺴﺖ‪ .‬ﻟﻴﻜﻦ ﺑﺎ ﺍﻳﻨﻬﻤﻪ‬ ‫ﺭﻭﻳﻬﻤﺮﻓﺘﻪ ﻛﻠﻤﻪ ﻫﺎ ﺗﺎﺭﻳﻚ ﻣﻴﺒﺎﺷﺪ‪.‬‬ ‫‪٣‬ـ ﻫﻢ ﺍﺑﻦ ﺑﺰﺍﺯ ﻣﻴﻨﻮﻳﺴﺪ‪» :‬ﺍﺩﺍﻡ ﺍﷲ ﺑﺮﻛﺘﻪ )ﺻﺪﺭﺍﻟﺪﻳﻦ( ﮔﻔﺖ ﻛﻪ ﺑﺎﺭﻱ ﺷﻴﺦ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﻛﻪ ﺍﻛﻨﻮﻥ ﻣﺮﻗﺪ ﻣﻄﻬﺮ ﺍﺳﺖ‬ ‫ﻧﺸﺴﺘﻪ ﺑﻮﺩ ﻭ ﺑﻜﻠﻤﺎﺕ ﺩﻟﭙﺬﻳﺮ ﻣﺸﻐﻮﻝ ﺑﻮﺩ ﻭ ﺟﻤﻌﻲ ﺩﺭ ﺣﻀﺮﺗﺶ ﺧﻮﺵ ﻧﺸﺴﺘﻪ ﻭ ﻣﺠﻠﺲ ﺭﻭﺣﺎﻧﻲ ﭘﻴﻮﺳﺘﻪ ﻧﺎﮔﺎﻩ ﻋﻠﻴﺸﺎﻩ‬ ‫ﺟﻮﺷﻜﺎﺑﻲ ﺩﺭﺁﻣﺪ ﻛﻪ ﺍﺯ ﺍﻛﺎﺑﺮ ﺩﻧﻴﺎﺩﺍﺭﺍﻥ ﺍﺑﻨﺎﺀ ﺯﻣﺎﻥ ﺑﻮﺩ ﻭ ﭘﺎﺩﺷﺎﻩ ﺍﺑﻮﺳﻌﻴﺪ ﺍﻭ ﺭﺍ ﭘﺪﺭ ﺧﻮﻳﺶ ﺧﻮﺍﻧﺪﻱ ﻭ ﺷﻴﺦ ﺍﻋﺰﺍﺯ ﻓﺮﻣﻮﺩ ﻭ‬ ‫ﻗﻴﺎﻡ ﻧﻤﻮﺩ‪ .‬ﻋﻠﻴﺸﺎﻩ ﭼﻮﻥ ﺩﺭﺁﻣﺪ ﮔﺴﺘﺎﺥ ﻭﺍﺭ ﺷﻴﺦ ﺭﺍ ﺩﺭ ﻛﻨﺎﺭ ﮔﺮﻓﺖ ﻭ ﮔﻔﺖ ﺣﺎﺿﺮ ﺑﺎﺵ ﺑﺰﺑﺎﻥ ﺗﺒﺮﻳﺰﻱ ﮔﻮ ﺣﺮﻳﻔﺮﮊﺍﺗﻪ‬ ‫ﻳﻌﻨﻲ ﺳﺨﻦ ﺑﺼﺮﻑ ﺑﮕﻮ ﺣﺮﻳﻔﺖ ﺭﺳﻴﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﮔﻔﺘﻦ ﺩﺳﺖ ﺑﺮ ﻛﺘﻒ ﻣﺒﺎﺭﻙ ﺷﻴﺦ ﺯﺩ ﺷﻴﺦ ﺭﺍ ﻏﻴﺮﺕ ﺳﺮ ﺑﺮﻛﺮﺩ«‪.‬‬

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‫ﺁﻥ ﻧﻤﻮﻧﻪ ﺍﻱ ﺍﺯ ﺯﺑﺎﻥ ﺍﺭﺩﺑﻴﻞ ﺑﻮﺩ ﻭ ﺍﻳﻦ ﻧﻤﻮﻧﻪ ﺍﻱ ﺍﺯ ﺯﺑﺎﻥ ﺗﺒﺮﻳﺰ ﻣﻴﺒﺎﺷﺪ‪ .‬ﻧﻜﺘﻪ ﺍﻱ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺟﻤﻠﻪ ﻫﺴﺖ ﺁﻧﺴﺖ ﻛﻪ‬ ‫ﺑﺠﺎﻱ ﺗﺎﺀ ﺩﻭﻡ ﻛﺲ )ﻳﺎ ﺷﻨﻮﻧﺪﻩ( ﺭﺍﺀ ﺁﻭﺭﺩﻩ‪ .‬ﺭﻭﺷﻨﺘﺮ ﮔﻮﻳﻢ‪ :‬ﺑﺠﺎﻱ »ﺣﺮﻳﻔﺖ« »ﺣﺮﻳﻔﺮ« ﮔﻔﺘﻪ ﻭ ﻣﺎ ﻣﺎﻧﻨﺪ ﺍﻳﻦ ﺭﺍ ﺩﺭ ﺩﻭ ﺑﻴﺘﻴﻬﺎﻱ‬ ‫ﺷﻴﺦ ﺻﻔﻲ ﻧﻴﺰ ﺧﻮﺍﻫﻴﻢ ﺩﻳﺪ‪ .‬ﺩﺍﻝ ﺭﺍ ﻛﻪ ﺑﻪ ﺭﺍﺀ ﻋﻮﺽ ﻣﻴﻜﺮﺩﻩ ﺍﻧﺪ ﮔﻮﻳﺎ ﺩﺭ ﺑﺮﺧﻲ ﺟﺎﻫﺎ ﺗﺎﺀ ﻧﻴﺰ ﻋﻮﺽ ﻣﻴﺸﺪﻩ ﻭ ﺍﻳﻦ ﺍﺯ‬ ‫ﻧﺰﺩﻳﻜﻴﺴﺖ ﻛﻪ ﻣﻴﺎﻧﻪ ﺩﺍﻝ ﻭ ﺗﺎﺀ ﺩﺭ ﺯﺑﺎﻥ ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ‪» .‬ﮊﺍﺗﻪ« ﺑﻤﻌﻨﻲ ﺁﻣﺪ ﻣﺎﻧﻨﺪﺵ ﺭﺍ ﺩﺭ ﺯﺑﺎﻥ ﺩﻳﮕﺮﻱ ﺳﺮﺍﻍ ﻧﻤﻴﺪﺍﺭﻳﻢ ﺟﺰ ﺍﻳﻨﻜﻪ‬ ‫ﺩﺭ ﻛﺮﺩﻱ ﺑﺠﺎﻱ ﺁﻣﺪﻥ »ﻫﺎﺗﻦ« ﮔﻔﺘﻪ ﺷﻮﺩ‪.‬‬ ‫‪٤‬ـ ﻫﻤﻮ ﮔﻮﻳﺪ‪» :‬ﻣﻮﻻﻧﺎ ﻣﺤﻴﻲ ﺍﻟﺪﻳﻦ ﮔﻔﺖ ﺭﻭﺯﻱ ﺟﻤﺎﻋﺖ ﺍﻻﺭﻗﻴﺎﻥ ﺑﺤﻀﺮﺕ ﺷﻴﺦ ﻣﻴﺂﻣﺪﻧﺪ‪ .‬ﺍﺯ ﺁﻥ ﻣﻴﺎﻥ ﭘﻴﺮﻩ ﻧﻮﺷﻴﺮﻭﺍﻥ‬ ‫ﺩﺭ ﺭﺍﻩ ﺟﻤﺎﻋﺖ ﺍﻻﺭﻗﻴﺎﻥ ﮔﻔﺖ ﺍﻣﺴﺎﻝ ﺯﺣﻤﺖ ﺑﺴﻴﺎﺭ ﻛﺸﻴﺪﻩ ﺍﻡ ﺍﺯ ﺑﺮﺍﻱ ﻧﺎﻥ ﺧﺮﻳﺪﻥ ﻭ ﻣﺤﻤﻮﺩ ﺍﻻﺭﻗﻲ ﮔﻔﺖ ﻛﻪ ﺍﺯ ﺩﻳﻪ‬ ‫ﺁﻻﺭﺍﻕ ﺑﺮﺧﻴﺰﻳﻢ ﻭ ﺑﻌﺮﺿﺴﺘﺎﻥ ﺑﺮﻭﻳﻢ ﻛﻪ ﺩﻫﻲ ﺍﺳﺖ ﺩﺭ ﺻﻔﺢ ﻛﻮﻩ ﺳﺒﻼﻥ ﭼﻮﻥ ﺑﻪ ﺑﻨﺪﮔﻲ ﺷﻴﺦ ﻗﺪﺱ ﺳﺮﻩ ﺭﺳﻴﺪﻧﺪ ﺭﻭﻱ ﺑﺎ‬ ‫ﭘﻴﺮﻩ ﻧﻮﺷﻴﺮﻭﺍﻥ ﻛﺮﺩ ﻭ ﮔﻔﺖ ﭘﻴﺮﻩ ﻧﻮﺷﻴﺮﻭﺍﻥ ﺳﻲ ﺳﺎﻝ ﺣﻖ ﺗﻌﺎﻟﻲ ﻧﺎﻥ ﺩﺍﺩ ﺷﻜﺮ ﻧﻜﺮﺩﻳﻢ ﻳﻜﺴﺎﻝ ﻛﻪ ﻛﻤﺘﺮ ﺩﺍﺩ ﺷﻜﺎﻳﺖ ﻛﻨﻴﻢ‪.‬‬ ‫ﺁﻧﮕﺎﻩ ﺭﻭ ﺑﺎ ﻣﺤﻤﻮﺩ ﻛﺮﺩ ﮔﻔﺖ ﻛﻪ ﺷﺮﻭﻩ ﻣﺮ ﺯﻭﺍﻥ ﺑﻤﺮ ﺯﺧﻮﺩ )ﺑﻲ(‪ ٤‬ﺍﻳﻦ ﻫﺮ ﺩﻭ ﻛﻪ ﺍﻳﺸﺎﻥ ﺩﺭ ﺭﺍﻩ ﺍﻧﺪﻳﺸﻴﺪﻩ ﺑﻮﺩﻧﺪ‬ ‫ﮔﻔﺖ«‪.‬‬

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‫ﺩﺭ ﺍﻳﻦ ﺟﻤﻠﻪ ﺗﻨﻬﺎ ﻛﻠﻤﻪ »ﺷﺮﻭﻩ« ﻧﺎﺭﻭﺷﻦ ﻣﻴﺒﺎﺷﺪ ﻭ ﺑﺎﺷﺪ ﻛﻪ ﺑﻤﻌﻨﻲ ﺷﻜﻮﻩ ﻭ ﺍﺭﺟﻤﻨﺪﻱ ﺍﺳﺖ‪ .‬ﺑﻬﺮﺣﺎﻝ ﮔﻮﻳﺎ ﺟﻤﻠﻪ‬ ‫ﺑﺠﺎﻱ ﻣﺜﻞ ﺑﻜﺎﺭ ﻣﻴﺮﻓﺘﻪ‪.‬‬ ‫ﺍﻳﻨﻬﺎﺳﺖ ﺁﻧﭽﻪ ﺍﺯ ﺁﺫﺭﻱ ﺍﺯ ﺯﻣﺎﻧﻬﺎ ﭘﻴﺸﻴﻦ ﺑﭙﺮﺍﻛﻨﺪﻩ ﻧﻤﻮﻧﻪ ﺩﺭ ﺩﺳﺖ ﺍﺳﺖ‪.‬‬ ‫ﻧﻤﻮﻧﻪ ﻫﺎﻱ ﭘﻴﻮﺳﺘﻪ‪:‬‬ ‫ﺍﻣﺎ ﻧﻤﻮﻧﻪ ﻫﺎﻱ ﭘﻴﻮﺳﺘﻪ ﻧﺨﺴﺖ ﭼﻨﺪ ﺩﻭ ﺑﻴﺘﻲ ﺭﺍ ﻛﻪ ﺍﻳﻨﺠﺎ ﻭ ﺁﻧﺠﺎ ﺑﺪﺳﺖ ﺁﻣﺪﻩ ﻣﻴﻨﮕﺎﺭﻳﻢ ﻭ ﺳﭙﺲ ﺩﻭ ﺑﻴﺘﻴﻬﺎﻱ ﺷﻴﺦ ﺻﻔﻲ‬ ‫ﺭﺍ ﺟﺪﺍﮔﺎﻧﻪ ﺧﻮﺍﻫﻴﻢ ﻧﮕﺎﺷﺖ‪.‬‬ ‫‪ (١‬ﺍﺑﻦ ﺑﺰﺍﺯ ﻣﻴﻨﻮﻳﺴﺪ‪» :‬ﺣﺎﺟﻲ ﻋﻠﻲ ﺍﺯ ﭘﺪﺭ ﺧﻮﺩ ﭘﻴﺮﻩ ﻧﺠﻴﺐ ﺭﻭﺍﻳﺖ ﻛﺮﺩ ﻛﻪ ﻧﻮﺑﺘﻲ ﻣﻮﻻﻧﺎ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﺑﺮﻧﻴﻘﻲ ﺭﺍ ﺑﺎ‬ ‫ﺷﻴﺦ ﻗﺪﺱ ﺳﺮﻩ ﺩﻏﺪﻏﻪ ﻧﻔﺎﻕ ﺩﺭ ﺧﺎﻃﺮ ﻣﺨﺘﻠﺞ ﺷﺪ ﻧﺎﮔﺎﻩ ﻭﻳﺮﺍ ﻣﺮﺽ ﺩﻣﺎﻏﻲ ﻃﺎﺭﻱ ﺷﺪ ﻭ ﺳﺮ ﺑﺼﺮﻉ ﻛﺸﻴﺪ ﻭ ﺩﺭ ﺩﻣﺎﻍ ﺧﻠﻞ‬ ‫‪ – ٣‬ﺻﻔﻮﻩ ﺍﻟﺼﻔﺎ ﻧﺴﺨﻪ ﭼﺎﭘﻲ ﺻﻔﺤﻪ ‪١٠٧‬‬ ‫‪ – ٤‬ﺩﺭ ﻧﺴﺨﻪ ﺧﻄﻲ ﻛﻬﻨﻪ ﺍﻱ ﺑﺠﺎﻱ ﻣﺮﺯﻭﺍﻥ »ﻣﺮﺯﻭﺍﻧﺎﻥ« ﺍﺳﺖ ﻭ ﻛﻠﻤﻪ »ﺑﻲ« ﻛﻪ ﺩﺭ ﻧﺴﺨﻪ ﭼﺎﭘﻲ ﻧﻴﺴﺖ ﻣﺎ ﺍﺯ ﺭﻭﻱ ﺁﻥ ﻧﺴﺨﻪ ﺧﻄﻲ ﺍﻓﺰﻭﺩﻳﻢ‪.‬‬ ‫‪ – ٥‬ﻧﺴﺨﻪ ﭼﺎﭘﻲ ﺻﻔﻮﻩ ﺍﻟﺼﻔﺎ ﺻﻔﺤﻪ ‪٢٢٠‬‬

‫ﺁﺫﺭﻱ ﻳﺎ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺩﺭﺁﻣﺪ ﺍﺯ ﺩﻳﻪ ﺑﺨﺎﻧﻪ ﻣﺎ ﺩﺭﺁﻣﺪ ﻭ ﺗﻀﺮﻉ ﻛﺮﺩ ﻭ ﺯﺍﺭﻱ ﺁﻏﺎﺯ ﻛﺮﺩ ﻛﻪ ﺍﺯ ﺑﺮﺍﻱ ﺧﺪﺍ ﻣﻴﺪﺍﻧﻢ ﻛﻪ ﻣﺮﺍ ﺍﻳﻦ ﺯﺣﻤﺖ ﻭ ﺧﻠﻞ ﺩﻣﺎﻍ ﺍﺯ‬ ‫ﻏﻴﺮﺕ ﺷﻴﺦ ﺭﺳﻴﺪﻩ ﺍﺳﺖ‪ .‬ﻣﻦ ﺑﺮﺧﺎﺳﺘﻢ ﻭ ﺑﺤﻀﺮﺕ ﺷﻴﺦ ﺭﻓﺘﻢ ﻭ ﺻﻮﺭﺕ ﺣﺎﻝ ﺑﮕﻔﺘﻢ‪ .‬ﺷﻴﺦ ﻓﺮﻣﻮﺩ ﻣﻦ ﺗﻨﻬﺎ ﺩﺭ ﺯﺍﻭﻳﻪ ﻣﻴﻨﺸﻴﻨﻢ‬ ‫ﺑﺮﻭ ﺍﻭ ﺭﺍ ﺑﻴﺎﺭ‪ .‬ﺑﻴﺎﻣﺪﻡ ﻭ ﺍﻭ ﺭﺍ ﺑﺮﺩﺍﺷﺘﻢ ﻭ ﺑﺤﻀﺮﺕ ﺷﻴﺦ ﻣﻴﺮﻓﺘﻢ‪ .‬ﺩﺭ ﺭﺍﻩ ﻛﻮﺩﻛﺎﻥ ﺭﺍ ﺩﻳﺪ ﻛﻪ ﺑﻠﻌﺐ ﻭ ﻛﻌﺐ ﺑﺎﺯﻱ ﻣﺸﻐﻮﻝ ﺑﻮﺩﻧﺪ‬ ‫ﺍﺯ ﻏﺎﻳﺖ ﺍﺧﺘﻼﻝ ﺩﻣﺎﻍ ﺩﺷﻨﺎﻡ ﺑﻘﺬﻑ ﺑﻜﻮﺩﻛﺎﻥ ﻣﻴﺪﺍﺩ‪ .‬ﭼﻮﻥ ﺑﺤﻀﺮﺕ ﺷﻴﺦ ﺭﺳﻴﺪﻳﻢ ﺷﻴﺦ ﺩﺭ ﺯﺍﻭﻳﻪ ﻗﺪﻳﻢ ﻧﺸﺴﺘﻪ ﺑﻮﺩ‪ .‬ﻣﻮﻻﻧﺎ‬ ‫ﺩﺭﺁﻣﺪ ﻭ ﺳﺮ ﺑﺮﻫﻨﻪ ﻛﺮﺩ ﻭ ﺑﻮﺳﻪ ﺑﺮ ﺩﺳﺖ ﺷﻴﺦ ﺩﺍﺩ ﻭ ﺑﻨﺸﺴﺖ ﻭ ﺷﻴﺦ ﺑﺨﻮﺍﻧﺪ ﻭﺍﻧﺸﺪ‪:‬‬ ‫ﻫﺎﺭﺍﻭﺍﺳﺎﻥ ﺑﺮﻭﺭﺍﻥ ﺍﻭﺭﻳﺮﻱ‬

‫ﻫﺮﻛﻪ ﺑﺎﻻﻳﻮﺍﻥ ﺩﻭﺳﺖ ﺍﻛﻴﺮﻱ‬

‫ﺧﻮﻧﻴﻢ ﺯﺍﻧﻴﺮ ﻛﻮﺭ ﻭﺍﻭﺯﺍﻛﻴﺮﻱ‬

‫ﻣﻦ ﭼﻮ ﻣﺎﻻﻳﻮﺍﻥ ﺯﺭﻩ ﺑﺎﻭﻭ‬

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‫ﻣﻮﻻﻧﺎ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﺑﺸﻨﻴﺪ ﺑﺎﺯ ﺑﺮﺧﺎﺳﺖ ﺑﻴﺎﻣﺪ ﻭ ﺳﺮ ﺩﺭ ﻗﺪﻡ ﺷﻴﺦ ﻧﻬﺎﺩ ﻭ ﺩﺭ ﺣﺎﻝ ﺁﻥ ﻣﺮﺽ ﺍﺯ ﺍﻭ ﺯﺍﻳﻞ ﺷﺪ… «‬

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‫ﺍﻳﻦ ﺩﻭ ﺑﻴﺘﻲ ﺍﮔﺮ ﻫﻢ ﺳﺎﺧﺘﻪ ﺧﻮﺩ ﺷﻴﺦ ﺻﻔﻲ ﻧﺒﻮﺩﻩ ﭼﻨﻴﻦ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺟﺰ ﺑﺰﺑﺎﻥ ﺁﺫﺭﻱ ﻧﻴﺴﺖ‪ .‬ﻭﻟﻲ ﺍﺯ ﻣﻌﻨﺎﻱ ﺁﻥ ﭼﻴﺰﻱ‬ ‫ﻓﻬﻤﻴﺪﻩ ﻧﺸﺪ ﺟﺰ ﺍﻳﻨﻜﻪ »ﺑﺎﻻﻳﻮﺍﻥ« ﻳﺎ »ﻣﺎﻻﻳﻮﺍﻥ« ﻛﻪ ﺍﺯ ﺧﻮﺩ ﺩﺍﺳﺘﺎﻥ ﺑﻤﻌﻨﻲ ﺩﻳﻮﺍﻧﮕﺎﻥ ﻓﻬﻤﻴﺪﻩ ﻣﻴﺸﻮﺩ ﺍﮔﺮ »ﺑﺎ« ﻳﺎ »ﻣﺎ« ﺍﺯ ﺭﻳﺸﻪ‬ ‫ﻛﻠﻤﻪ ﻧﺒﺎﺷﺪ »ﻻﻳﻮ« ﺭﺍ ﻣﻴﺘﻮﺍﻧﻴﻢ ﭘﻨﺪﺍﺷﺖ ﻛﻪ ﻫﻤﺎﻥ ﻛﻠﻤﻪ »ﻟﻴﻮﻩ« ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺷﻮﺷﺘﺮﻱ ﻭ ﺑﺨﺘﻴﺎﺭﻱ ﺑﻤﻌﻨﻲ ﺩﻳﻮﺍﻧﻪ ﻭ ﺩﺭ‬ ‫ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺑﻤﻌﻨﻲ ﺩﺭﻣﺎﻧﺪﻩ ﻭ ﻧﺎﺷﺎﻳﺴﺖ ﺑﻜﺎﺭ ﻣﻴﺂﻳﺪ‪.‬‬ ‫‪ (٢‬ﻫﻢ ﺍﺑﻦ ﺑﺰﺍﺯ ﻣﻴﻨﻮﻳﺴﺪ‪» :‬ﭘﻴﺮﻩ ﻋﺒﺪﺍﻟﻜﺮﻳﻢ ﺧﻠﺨﺎﻟﻲ ﺍﺯ ﭘﺪﺭ ﺧﻮﺩ ﻣﻌﺮﻭﻑ ﺑﭽﻨﮕﻲ ﺭﻭﺍﻳﺖ ﻛﺮﺩ ﻛﻪ ﺍﻭ ﮔﻔﺖ ﻧﻮﺑﺘﻲ ﺑﺎ‬ ‫ﻣﻮﻻﻧﺎ ﻣﺤﻤﺪ ﺍﺳﻤﺎﻋﻴﻼﻥ ﺧﻄﻴﺐ ﺧﻠﺨﺎﻟﻲ ﻣﺘﻮﺟﻪ ﺣﻀﺮﺕ ﺷﻴﺦ ﺷﺪﻳﻢ‪ .‬ﻣﻦ ﺩﺭ ﺭﺍﻩ ﺍﻳﻦ ﺩﻭ ﺑﻴﺘﻲ ﺑﺨﻮﺍﻧﺪﻡ ﻭﺍﻧﺸﺪ‪:‬‬ ‫ﻫﺮﻛﻪ ﺍﻭﺭﺍﻣﻨﻪ ﺑﻨﺎﻡ ﺑﺨﻮﻧﺪ‬

‫ﺷﻮﻭﺭﻭ ﺑﺴﺘﻪ ﺩﺍﺭﻱ ﻛﺎﻣﺮﻭﺑﻨﺪ‬

‫ﻛﺎﺭﻳﺎ ﻣﻴﺮﺳﻲ ﺟﻬﻨﺎﻣﻪ ﺩﺍﺭﺍﻥ‬

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‫ﺧﺪﺍﻭﻧﺪ ﺑﻨﺪﻩ ﺑﻲ ﺑﻨﺪﻩ ﺧﺪﺍﻭﻧﺪ‬

‫ﺧﻄﻴﺐ ﻣﺤﻤﺪ ﮔﻔﺖ ﺍﻳﻦ ﻣﻌﻨﻲ ﺭﻭﺍ ﻧﻴﺴﺖ ﻭ ﻧﺘﻮﺍﻥ ﮔﻔﺘﻦ‪ .‬ﭼﻮﻥ ﺑﺤﻀﺮﺕ ﺷﻴﺦ ﺭﺳﻴﺪﻳﻢ ﺑﻨﺸﺴﺘﻴﻢ ﺍﻭﻟﻴﻦ ﺳﺨﻦ ﻛﻪ ﺁﻏﺎﺯ‬ ‫ﻛﺮﺩ ﻓﺮﻣﻮﺩ ﭘﻴﺮﻩ ﭼﻨﮕﻲ ﭼﻮﻥ ﺧﻮﺍﻧﺪﻱ ﺩﺭ ﺭﺍﻩ ﻛﻪ ﻣﻴﺂﻣﺪﻱ ﺧﺪﺍﻭﻧﺪ ﺑﻨﺪﻩ ﺑﻲ ﺑﻨﺪﻩ ﺧﺪﺍﻭﻧﺪ‪ .‬ﭼﻮﻥ ﺍﻳﻦ ﺳﺨﻦ ﺑﺸﻨﻴﺪﻡ ﺣﻴﺮﺗﻲ‬ ‫ﺑﻤﻦ ﻓﺮﻭﺩ ﺁﻣﺪ ﻭ ﺧﻄﻴﺐ ﻣﺤﻤﺪ ﻧﻌﺮﻩ ﺯﺩ ﻭ ﺑﻴﺨﻮﺩ ﺍﻓﺘﺎﺩ… «‬

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‫ﺩﺭ ﺍﻳﻦ ﺩﻭ ﺑﻴﺘﻲ ﺗﻨﻬﺎ ﻣﻌﻨﻲ ﻟﻨﮕﻪ ﺑﺎﺯﭘﺴﻴﻦ ﺭﻭﺷﻦ ﺍﺳﺖ‪ .‬ﺍﺯ ﻛﻠﻤﻪ ﻫﺎﻱ ﺁﻥ ﺳﻪ ﻟﻨﮕﻪ ﻫﻢ »ﺷﻮﻭﺭﻭ« ﺷﺐ ﻭ ﺭﻭﺯ ﻣﻴﺒﺎﺷﺪ‪ .‬ﺩﺭ‬ ‫ﺑﺮﻫﺎﻥ ﻣﻴﻨﻮﻳﺴﺪ‪ :‬ﺍﻭﺭﺍﻣﻦ »ﻧﻮﻋﻲ ﺍﺯ ﺧﻮﺍﻧﻨﺪﮔﻲ ﻭ ﮔﻮﻳﻨﺪﮔﻲ ﺑﺎﺷﺪ ﻛﻪ ﺁﻥ ﺧﺎﺻﻪ ﻓﺎﺭﺳﻴﺎﻧﺴﺖ ﻭ ﺷﻌﺮ ﺁﻥ ﺑﺰﺑﺎﻥ ﭘﻬﻠﻮﻱ ﺑﺎﺷﺪ«‪.‬‬ ‫ﺍﮔﺮ »ﺍﻭﺭﺍﻣﻨﻪ« ﺩﺭ ﻟﻨﮕﻪ ﻧﺨﺴﺖ ﻳﻚ ﻛﻠﻤﻪ ﺑﺎﺷﺪ ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ ﻛﻪ ﺑﻬﻤﻴﻦ ﻣﻌﻨﻲ ﺍﺳﺖ‪.‬‬

‫‪ – ٦‬ﺩﺭ ﻧﺴﺨﻪ ﺧﻄﻲ ﭼﻨﻴﻦ ﺍﺳﺖ‪:‬‬ ‫ﺑﺮﻭﺭ‬

‫ﺍﻭ ﺭﻳﺮﻱ‬

‫ﻫﺮﻛﻪ ﻣﺎﻻﻳﻮﻥ ﺑﺪﻭﺳﺖ ﺍﻛﻴﺮﻱ‬

‫ﻫﺎﺭﻭﺍﺳﺎﻥ‬

‫ﻣﻦ ﭼﻮ ﻣﺎﻻﻳﻮﺍﻥ ﺯﺭﻩ ﺑﺎﺭﻭ‬

‫ﺧﻮﻧﻴﻢ ﺯﺍﻧﻴﺮﻭ ﻛﻮﺭﻭﺭﺍﻭﻳﺰﺍﻛﻴﺮﻱ‬

‫‪ – ٧‬ﺻﻔﻮﻩ ﺍﻟﺼﻔﺎ ﻧﺴﺨﻪ ﭼﺎﭘﻲ ﺻﻔﺤﻪ ‪١٣٥‬‬ ‫‪ – ٨‬ﺩﺭ ﻧﺴﺨﻪ ﺧﻄﻲ ﭼﻨﻴﻦ ﻣﻴﻨﻮﻳﺴﺪ‪:‬‬ ‫ﻫﺮﻛﻪ ﺍﻭﺭﺍﻣﻨﻪ ﺑﻪ ﻧﺎﻡ ﺑﺨﻮﺍﻧﺪ‬

‫ﺷﻮﺩ ﺭﻭ ﺑﺴﺘﻪ ﺩﺍﺭﻱ ﻛﺎﻣﺮﻭﺑﻨﺪ‬

‫ﻛﺎﺭ ﻳﺎ ﻣﻴﺮﺳﻲ ﺟﻬﻨﺎﻣﻪ ﺩﺍﺭﺍﻥ‬

‫ﺧﺪﺍﻭﻧﺪ ﺑﻨﺪﻩ ﺑﻲ ﺑﻨﺪﻩ ﺧﺪﺍﻭﻧﺪ‬

‫ﻭﻟﻲ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺁﻧﭽﻪ ﻣﺎ ﺍﺯ ﻧﺴﺨﻪ ﭼﺎﭘﻲ ﺁﻭﺭﺩﻳﻢ ﺩﺭﺳﺖ ﺗﺮ ﻣﻴﺒﺎﺷﺪ‪.‬‬ ‫‪ – ٩‬ﺻﻔﻮﻩ ﺍﻟﺼﻔﺎ ﻧﺴﺨﻪ ﭼﺎﭘﻲ ﺹ ‪١٩١‬‬

‫ﺁﺫﺭﻱ ﻳﺎ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫‪ (٣‬ﻫﻤﻮ ﻣﻴﻨﻮﻳﺴﺪ‪» :‬ﺧﻮﺍﺟﻪ ﺁﻏﺎ ﮔﻮﻳﺪ ﻋﻮﺭﺗﻲ ﺑﻮﺩ ﺑﺎﻧﻮ ﻧﺎﻡ ﻃﺎﻟﺒﻪ ﻛﺎﺭ ﻛﺮﺩﻩ ﺑﺎﻏﺒﺎﻧﻲ ﻛﺮﺩﻱ‪ .‬ﺭﻭﺯﻱ ﺁﺗﺶ ﺷﻮﻗﺶ ﺯﺑﺎﻧﻪ‬ ‫ﻛﺸﻴﺪ ﻭ ﺩﺭ ﺧﺎﻃﺮﺵ ﺍﻓﺘﺎﺩ ﻛﻪ ﺷﻴﺦ ﻣﺮﺍ ﻳﺎﺩ ﻧﻤﻴﺂﻭﺭﺩ‪ .‬ﺯﺑﺎﻥ ﺑﮕﺸﺎﺩ ﻭ ﺍﻳﻦ ﭘﻬﻠﻮﻱ ﺍﻧﺸﺎﺩ ﻛﺮﺩ‪:‬‬ ‫ﺩﻳﺮﻩ ﻛﻴﻦ ﺳﺮ ﺑﺴﻮﺩﺍﻱ ﺗﻪ ﻛﻴﺠﻲ‬ ‫ﺩﻳﺮﻩ ﺳﺮ ﺑﺎﺳﺘﺎﻧﻪ ﺍﭺ ﺗﻪ ﺩﺍﺭﻡ‬

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‫ﺩﻳﺮﻩ ﻛﻴﻦ ﭼﺶ ﭼﻮ ﺧﻮﻧﻴﻦ ﺍﺳﺮﻩ ﺭﻳﺠﻲ‬ ‫ﺧﻮﺩ ﻧﻮﺍﺟﻲ ﻛﻮﻭﺭﺑﺨﺘﻲ ﭼﻮ ﻛﻴﺠﻲ‬

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‫ﭘﺲ ﺍﺯ ﺁﻥ ﭘﺴﺮﺵ ﺑﻴﺎﻣﺪ ﻭ ﭘﺎﺭﻩ ﺳﺒﺰﻱ ﻭ ﺗﺮﻩ ﺟﻬﺖ ﺣﻮﺍﻳﺞ ﺯﺍﻭﻳﻪ ﺑﻴﺎﻭﺭﺩ‪ .‬ﺷﻴﺦ ﻗﺪﺱ ﺳﺮﻩ ﺑﺎﻭ ﻓﺮﻣﻮﺩ ﺑﺎ ﻣﺎﺩﺭﺕ ﺑﮕﻮ ﻛﻪ‬ ‫ﻣﻴﺨﻮﺍﻫﻲ ﻛﻪ ﻣﺎ ﺗﺮﺍ ﻳﺎﺩ ﺁﺭﻳﻢ ﺗﺮﻩ ﻭ ﺳﺒﺰﻱ ﺑﻲ ﻭﺯﻥ ﻣﻴﻔﺮﻭﺷﻲ ﻣﻨﺖ ﭼﻮﻥ ﻳﺎﺩ ﺁﺭﻡ«‪.‬‬

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‫ﺍﺯ ﻓﺮﺳﺘﺎﺩﻥ ﺳﺒﺰﻱ ﻭ ﺗﺮﻩ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﺩﺭﻭﻳﺶ ﺑﺎﻧﻮ ﺩﺭ ﺷﻬﺮ ﺍﺭﺩﺑﻴﻞ ﻳﺎ ﺩﺭ ﭘﻴﺮﺍﻣﻮﻧﻬﺎﻱ ﺁﻥ ﺑﺎﻏﺒﺎﻧﻲ ﻣﻴﻜﺮﺩﻩ ﻭ ﺍﻳﻦ‬ ‫ﺩﻭﺑﻴﺖ ﭼﻪ ﺍﺯ ﺧﻮﺩ ﺍﻭ ﻭ ﭼﻪ ﺍﺯ ﺩﻳﮕﺮﻳﺴﺖ ﺟﺰ ﺑﺰﺑﺎﻥ ﺁﺫﺭﻱ ﻧﻴﺴﺖ‪ .‬ﺍﻣﺎ ﻣﻌﻨﻲ ﺩﻭﺑﻴﺘﻲ‪ :‬ﺩﺭ ﺳﻪ ﻟﻨﮕﻪ ﻧﺨﺴﺖ ﺗﻨﻬﺎ ﻛﻠﻤﻪ »ﺩﻳﺮﻩ«‬ ‫ﻧﺎﺭﻭﺷﻦ ﺍﺳﺖ ﻭ ﻣﺎ ﺍﮔﺮ ﺁﻧﺮﺍ ﻛﻨﺎﺭ ﻧﻬﻴﻢ ﻣﻌﻨﻲ ﺁﻧﻬﺎ ﺍﻳﻨﺴﺖ‪» :‬ﻛﻪ ﺍﻳﻦ ﺳﺮ ﺑﺎ ﺳﻮﺩﺍﻱ ﺗﻮ ﮔﻴﺞ ﺍﺳﺖ« ﻭ »ﻛﻪ ﺍﻳﻦ ﭼﺸﻢ ﺍﺷﻚ‬ ‫ﺧﻮﻧﻴﻦ ﻣﻴﺮﻳﺰﺩ«‪١٣‬ﻭ »ﺳﺮ ﺑﺎﺳﺘﺎﻧﻪ ﺗﻮ ﻣﻴﺪﺍﺭﻡ«‪» .‬ﺍﺳﺮ« )ﺑﺮ ﻭﺯﻥ ﺍﺳﺐ( ﺩﺭ ﻛﺮﺩﻱ‪ ،‬ﻭ »ﺍﺭﺱ« ﺩﺭ ﺷﻮﺷﺘﺮﻱ ﻧﻴﺰ ﺑﻤﻌﻨﻲ ﺍﺷﻚ ﭼﺸﻢ‬ ‫ﺍﺳﺖ‪ ١٤.‬ﺩﺭ ﻟﻨﮕﻪ ﭼﻬﺎﺭﻡ ﻧﻴﺰ ﺗﻨﻬﺎ ﻛﻠﻤﻪ »ﭼﻮ ﻛﻴﺠﻲ« ﻧﺎﺭﻭﺷﻦ ﻣﻴﺒﺎﺷﺪ‪ .‬ﺑﺎﻳﻨﻤﻌﻨﻲ ﻛﻪ »ﭼﻮ« ﺩﺭ ﺁﺫﺭﻱ ﺑﻤﻌﻨﻲ »ﺍﺯ ﺑﺮﺍﻱ« ﺍﺳﺖ‬ ‫ﻭﻟﻲ ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﻌﻨﻲ ﺁﻥ ﺭﻭﺷﻦ ﻧﻤﻴﺒﺎﺷﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﻟﻨﮕﻪ ﻧﻴﺰ ﺍﮔﺮ ﺍﻳﻦ ﺭﺍ ﻛﻨﺎﺭ ﮔﺰﺍﺭﻳﻢ ﻣﻌﻨﻲ ﺑﺎﺯﻣﺎﻧﺪﻩ ﺍﻳﻨﺴﺖ »ﺧﻮﺩ ﻧﻤﻴﮕﻮﻳﻲ ﻛﻪ‬ ‫ﺑﺪﺑﺨﺘﻲ… «‪» .‬ﻭﺍﺟﻴﺪﻥ« ﺑﻤﻌﻨﻲ ﮔﻔﺘﻦ ﺍﺳﺖ ﻭ ﺩﺭ ﺩﻭ ﺑﻴﺘﻴﻬﺎﻱ ﺷﻴﺦ ﺻﻔﻲ ﻭ ﺩﻳﮕﺮ ﺟﺎﻫﺎ ﻧﻴﺰ ﺁﻥ ﺭﺍ ﺧﻮﺍﻫﻴﻢ ﺩﻳﺪ‪» .‬ﻭﺭﺑﺨﺖ«‬ ‫ﺩﻳﮕﺮ ﺷﺪﺓ ﺑﺪﺑﺨﺖ ﻣﻴﺒﺎﺷﺪ‪.‬‬ ‫ﺩﻭ ﺑﻴﺘﻴﻬﺎﻱ ﺷﻴﺦ ﺻﻔﻲ ﺍﻟﺪﻳﻦ‪:‬‬ ‫ﺷﻴﺦ ﺣﺴﻴﻦ ﻧﺎﻣﻲ ﺍﺯ ﻧﻮﺍﺩﮔﺎﻥ ﺷﻴﺦ ﺯﺍﻫﺪ ﮔﻴﻼﻧﻲ ﺩﺭ ﻛﺘﺎﺏ ﺳﻠﺴﻠﺔ ﺍﻟﻨﺴﺐ ﺻﻔﻮﻳﻪ ﻛﻪ ﺩﺭ ﺯﻣﺎﻥ ﺷﺎﻩ ﺳﻠﻴﻤﺎﻥ ﺻﻔﻮﻱ‬ ‫ﻧﻮﺷﺘﻪ‪ ١٥‬ﭘﺎﺭﻩ ﺷﻌﺮﻫﺎﻱ ﻓﺎﺭﺳﻲ ﻭ ﻳﺎﺯﺩﻩ ﺩﻭﺑﻴﺘﻲ ﺑﻨﺎﻡ ﺷﻴﺦ ﺻﻔﻲ ﺍﻟﺪﻳﻦ ﺍﺭﺩﺑﻴﻠﻲ ﺑﻨﻴﺎﺩﮔﺰﺍﺭ ﺧﺎﻧﺪﺍﻥ ﺻﻔﻮﻱ ﻣﻴﻨﻮﻳﺴﺪ‪ .‬ﺍﻳﻦ ﺩﻭﺑﻴﺘﻴﻬﺎ‬ ‫ﺑﻴﮕﻤﺎﻥ ﺑﺰﺑﺎﻥ ﺁﺫﺭﻳﺴﺖ ﻭ ﻣﺎ ﻫﻤﻪ ﺁﻧﻬﺎ ﺑﺎ ﺷﺮﺣﻬﺎﻳﻲ ﻛﻪ ﺑﺮﺍﻱ ﻫﺮﻳﻜﻲ ﺩﺭ ﺁﻥ ﻛﺘﺎﺏ ﺍﺳﺖ ﺧﻮﺍﻫﻴﻢ ﺁﻭﺭﺩ‪ .‬ﻭﻟﻲ ﺑﺎﻳﺪ ﻧﺨﺴﺖ‬ ‫ﭼﻨﺪ ﭼﻴﺰ ﺭﺍ ﺭﻭﺷﻦ ﮔﺮﺩﺍﻧﻴﻢ‪:‬‬ ‫‪ (١‬ﺍﺑﻦ ﺑﺰﺍﺯ ﺩﺭ ﺻﻔﻮﻩ ﺍﻟﺼﻔﺎ ﺩﺍﺳﺘﺎﻧﻲ ﺍﺯ ﮔﻔﺘﻪ ﺷﻴﺦ ﺻﺪﺭﺍﻟﺪﻳﻦ ﻣﻴﺂﻭﺭﺩ ﺑﺪﻳﻨﺴﺎﻥ ﻛﻪ ﺷﻴﺦ ﺻﻔﻲ ﻫﻨﮕﺎﻣﻲ ﺍﺯ ﺑﻐﺪﺍﺩ ﺑﺎﺯ‬ ‫ﻣﻴﮕﺸﺖ »ﺗﻮﺟﻪ ﺑﺮﺍﻫﻲ ﻛﺮﺩ ﺩﺭ ﺁﻥ ﺭﺍﻩ ﻣﺤﺎﺭﺑﻪ ﺑﺎ ﭘﺎﺩﺷﺎﻩ ﺍﺑﻮﺳﻌﻴﺪ ﻭ ﺍﻣﻴﺮ ﭼﻮﭘﺎﻥ ﺑﻮﺩ ﻭ ﻣﻮﻻﻧﺎ ﻋﺰﺍﻟﺪﻳﻦ ﻣﺮﺍﻏﻪ ﺍﻱ ﻣﻴﮕﻔﺖ ﻛﻪ‬

‫‪ – ١٠‬ﺩﺭ ﻧﺴﺨﻪ ﺧﻄﻲ ﻣﻴﻨﻮﻳﺴﺪ‪» :‬ﺍﻧﺸﺎﺀ ﻛﺮﺩ« ﺩﺭ ﻋﺮﺑﻲ ﻣﻴﺎﻧﻪ »ﺍﻧﺸﺪ« ﻭ »ﺍﻧﺸﺄ« ﺟﺪﺍﻳﻲ ﻣﻴﮕﺰﺍﺭﺩﻧﺪ‪ .‬ﺁﻥ ﻳﻜﻲ ﺭﺍ ﺩﺭ ﺟﺎﻳﻲ ﻣﻴﮕﻔﺘﻨﺪ ﻛﻪ ﻛﺴﻲ ﺷﻌﺮ ﺩﻳﮕﺮﻱ ﺭﺍ ﻣﻴﺨﻮﺍﻧﺪ‪ .‬ﻭ ﺍﻳﻦ ﻳﻜﻲ‬ ‫ﺭﺍ ﺩﺭ ﺟﺎﻳﻲ ﻛﻪ ﺷﻌﺮﻱ ﺭﺍ ﻫﻤﺎﻥ ﻫﻨﮕﺎﻡ ﻣﻴﺴﺎﺧﺖ ﻭ ﻣﻴﺨﻮﺍﻧﺪ‪ .‬ﺩﺭ ﻓﺎﺭﺳﻲ ﻧﻴﺰ ﻫﻤﻴﻦ ﺟﺪﺍﻳﻲ ﺭﺍ ﺑﺪﻳﺪﻩ ﻣﻴﮕﺮﻓﺘﻪ ﺍﻧﺪ‪.‬‬ ‫‪ – ١١‬ﺩﺭ ﻧﺴﺨﻪ ﺧﻄﻲ ﭼﻨﻴﻦ ﺍﺳﺖ‪:‬‬ ‫ﺩﻳﺮﻩ ﻛﻴﻦ ﺳﺮ ﺑﺴﻮﺩﺍﻱ ﺗﻮ ﻛﻴﺠﻲ‬

‫ﺩﻳﺮﻩ ﻛﻴﻦ ﭼﺸﻢ ﺧﻮﻧﻴﻦ ﺍﺭ ﺳﻪ ﺭﻳﺠﻲ‬

‫ﺩﻳﺮﻩ ﻛﻴﻦ ﺳﺮ ﺑﺎﺳﺘﺎﻥ ﺗﻮ ﺩﺍﺭﻡ‬

‫ﺗﻮ ﻧﻮﺍﺟﻲ ﻛﻪ ﺍﻳﻦ ﻭﺭﺑﺠﺖ )؟( ﭼﻮ ﻛﻴﺠﻲ‬

‫‪ – ١٢‬ﺻﻔﻮﻩ ﺍﻟﺼﻔﺎ ﻧﺴﺨﻪ ﭼﺎﭘﻲ ﺻﻔﺤﻪ ‪٢٢٠‬‬ ‫‪» -١٣‬ﭼﻮ« ﺩﺭ ﺍﻳﻨﺠﺎ ﻧﻴﺰ ﻣﻌﻨﺎﻳﺶ ﺩﺍﻧﺴﺘﻪ ﻧﻴﺴﺖ‪.‬‬ ‫‪ – ١٤‬ﺭﺍﺳﺘﻲ ﺍﻳﻨﺴﺖ ﻛﻪ ﺍﺳﺮ ﺑﺎ ﺍﺭﺱ ﺑﺎ ﺍﺷﻚ ﻳﻚ ﻛﻠﻤﻪ ﺍﺳﺖ‪ .‬ﻧﺨﺴﺖ ﺁﻥ »ﺍﺭﺷﻚ« ﺑﻮﺩﻩ ﻭ ﺳﭙﺲ ﺑﺮﻭﻳﻪ ﻫﺎﻱ ﮔﻮﻧﺎﮔﻮﻥ ﺍﻓﺘﺎﺩﻩ‪.‬‬ ‫‪ – ١٥‬ﺍﻳﻦ ﻛﺘﺎﺏ ﺩﺭ ﺳﺎﻝ ‪ ١٣٠٣‬ﺩﺭ ﭼﺎﭘﺨﺎﻧﻪ ﺍﻳﺮﺍﻧﺸﻬﺮ ﺑﺮﻟﻦ ﭼﺎﭖ ﺷﺪﻩ‪.‬‬

‫ﺁﺫﺭﻱ ﻳﺎ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺍﻧﺤﺮﺍﻑ ﺻﻮﺏ ﺑﺼﻮﺏ ﺩﻳﮕﺮ ﺍﺯ ﺍﻳﻦ ﺟﺎﺩﻩ ﺿﺮﻭﺭﺕ ﺑﺎﺷﺪ ﭼﻮﻥ ﺩﺭ ﺭﺍﻩ ﺣﺮﺏ ﺍﺳﺖ ﻭ ﺭﺍﻩ ﻣﺨﻮﻑ‪ .‬ﺷﻴﺦ ﻓﺮﻣﻮﺩ ﻣﻮﻻﻧﺎ ﻓﻜﺮﻱ‬ ‫ﻣﻜﻦ )ﻉ( ﻧﻮﺑﺖ ﭼﻮﭘﺎﻧﻴﺎﻥ ﺁﻣﺪ ﺑﺴﺮ«‪ .‬ﺳﭙﺲ ﻣﻴﻨﻮﻳﺴﺪ‪» :‬ﻏﻴﺮ ﺍﺯ ﺍﻳﻦ ﻣﺼﺮﻉ ﺍﺯ ﺍﻧﺸﺎﻱ ﻃﺒﻊ ﻣﺒﺎﺭﻛﺶ ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ«‪.‬‬

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‫ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﮔﻔﺘﻪ ﺑﺎ ﺷﻌﺮﻫﺎﻳﻲ ﻛﻪ ﺩﺭ ﺳﻠﺴﻠﻪ ﺍﻟﻨﺴﺐ ﻭ ﺩﺭ ﺩﻳﮕﺮ ﺟﺎﻫﺎ ﺑﻨﺎﻡ ﺷﻴﺦ ﺻﻔﻲ ﻧﻮﺷﺘﻪ ﺍﻧﺪ ﺩﺭﺳﺖ ﻧﻴﺎﻳﺪ‪ ،‬ﻭ‬ ‫ﭼﻮﻥ ﺍﺑﻦ ﺑﺰﺍﺯ ﻧﺰﺩﻳﻜﺘﺮ ﺑﺰﻣﺎﻥ ﺷﻴﺦ ﺻﻔﻲ ﺑﻮﺩﻩ ﻣﺎ ﺑﺎﻳﺴﺘﻲ ﻧﻮﺷﺘﻪ ﺍﻭ ﺍﺳﺘﻮﺍﺭﺗﺮ ﺩﺍﺭﻳﻢ‪ ،‬ﻭﻟﻲ ﻣﺎ ﭼﻮﻥ ﺁﮔﺎﻫﻴﻢ ﻛﻪ ﻛﺘﺎﺏ ﺍﺑﻦ ﺑﺰﺍﺯ‬ ‫ﺑﺤﺎﻝ ﺧﻮﺩ ﻧﻤﺎﻧﺪﻩ ﻭ ﺷﻴﺦ ﺻﻔﻲ ﻛﻪ ﺳﻨﻲ ﺑﻮﺩﻩ ﻭ ﺳﻴﺪ ﻧﺒﻮﺩﻩ‪ ١٧‬ﻭ ﺳﭙﺲ ﻧﻮﺍﺩﮔﺎﻥ ﺍﻭ ﺳﻴﺪ ﮔﺮﺩﻳﺪﻩ ﻭ ﻛﻴﺶ ﺷﻴﻌﻲ ﭘﺬﻳﺮﻓﺘﻪ ﺍﻧﺪ‪ ،‬ﺍﺯ‬ ‫ﺍﻳﻨﺮﻭ ﭘﻴﺮﻭﺍﻥ ﺁﻥ ﺧﺎﻧﺪﺍﻥ ﺩﺳﺖ ﺑﺴﻴﺎﺭ ﺩﺭ ﻛﺘﺎﺏ ﺍﺑﻦ ﺑﺰﺍﺯ ﺑﺮﺩﻩ ﺍﻧﺪ ﻭ ﻫﺮﭼﻪ ﺭﺍ ﺍﺯ ﺁﻥ ﻛﻪ ﺑﺎ ﺳﻴﺪﻱ ﻭ ﺷﻴﻌﻴﮕﺮﻱ ﻧﺎﺳﺎﺯﮔﺎﺭ‬ ‫ﺩﻳﺪﻩ ﺍﻧﺪ ﺑﻬﻢ ﺯﺩﻩ ﺍﻧﺪ‪ ،‬ﺍﺯ ﺍﻳﻨﺮﻭ ﺗﻮﺍﻥ ﭘﻨﺪﺍﺷﺖ ﻛﻪ ﺟﻤﻠﻪ »ﻭ ﻏﻴﺮ ﺍﺯ ﺍﻳﻦ ﻣﺼﺮﻉ ﺍﺯ ﺍﻧﺸﺎﻱ ﻃﺒﻊ ﻣﺒﺎﺭﻛﺶ ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ« ﺭﺍ ﻫﻢ ﺑﺂﻥ‬ ‫ﻛﺘﺎﺏ ﺍﻓﺰﻭﺩﻩ ﺑﺎﺷﻨﺪ ﺑﺪﻳﻨﺴﺎﻥ ﻛﻪ ﺍﺯ ﺷﻴﺦ ﺻﻔﻲ ﺷﻌﺮﻫﺎﻳﻲ ﺩﺭ ﻣﻴﺎﻥ ﻣﻴﺒﻮﺩﻩ ﻛﻪ ﺑﺎ ﺳﻴﺪﻱ ﻳﺎ ﺷﻴﻌﻴﮕﺮﻱ ﻧﻤﻴﺴﺎﺧﺘﻪ ﺑﺮﺍﻱ ﺩﻭﺭ‬ ‫ﻛﺮﺩﻥ ﺁﻧﻬﺎ ﺍﺯ ﺷﻴﺦ ﭼﻨﻴﻦ ﻧﻮﺷﺘﻪ ﺍﻧﺪ‪ .‬ﺁﻧﭽﻪ ﻣﺎ ﺭﺍ ﺑﺎﻳﻦ ﭘﻨﺪﺍﺭ ﻭﺍﻣﻴﺪﺍﺭﺩ ﺍﻳﻨﺴﺖ ﻛﻪ ﺷﻌﺮ ﻧﮕﻔﺘﻦ ﺷﻴﺦ ﺻﻔﻲ ﺧﻮﺩ ﭼﻴﺰﻱ ﻧﺒﻮﺩﻩ‬ ‫ﻛﻪ ﺍﺑﻦ ﺑﺰﺍﺯ ﺁﻧﺮﺍ ﺑﻨﮕﺎﺭﺵ ﺁﻭﺭﺩ‪ ،‬ﺍﺯ ﺁﻧﺴﻮﻱ ﻣﻴﺒﻴﻨﻴﻢ ﺷﻴﺦ ﺣﺴﻴﻦ ﻛﺘﺎﺏ ﺍﺑﻦ ﺑﺰﺍﺯ ﺭﺍ ﺩﻳﺪﻩ ﻭ ﺑﺨﺶ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻧﻮﺷﺘﻪ ﻫﺎﻱ ﺧﻮﺩ‬ ‫ﺭﺍ ﺍﺯ ﺁﻥ ﻛﺘﺎﺏ ﺑﺮﺩﺍﺷﺘﻪ‪ ،‬ﺑﺎ ﺍﻳﻨﻬﻤﻪ ﺁﻥ ﺷﻌﺮﻫﺎ ﺭﺍ ﺑﻨﺎﻡ ﺷﻴﺦ ﺻﻔﻲ ﺁﻭﺭﺩﻩ‪ ،‬ﻭ ﻣﺎ ﻧﻤﻴﺪﺍﻧﻴﻢ ﭼﮕﻮﻧﻪ ﺁﻥ ﺟﻤﻠﻪ ﺭﺍ ﻧﺪﻳﺪﻩ ﺍﺳﺖ‪ .‬ﻧﻴﺰ‬ ‫ﺩﺭ ﻳﻜﺠﺎ ﺍﺯ ﺻﻔﻮﻩ ﺍﻟﺼﻔﺎ ﺩﺭ ﻣﻴﺎﻥ ﺳﺮﮔﺬﺷﺘﻲ ﺍﺯ ﺯﺑﺎﻥ ﺷﻴﺦ ﺻﻔﻲ ﺍﻳﻦ ﻟﻨﮕﻪ ﺭﺍ ﻣﻴﺂﻭﺭﺩ‪» :‬ﺑﺨﻮﺍﻥ ﺗﺎ ﺑﺸﻨﻮﻡ ﺗﺎ ﭼﻨﺪ ﺍﺯ ﺍﻳﻦ‬ ‫ﻓﻜﺮ«‪ ١٨‬ﺍﺯ ﻫﺮ ﺑﺎﺭﻩ ﻛﻪ ﻧﮕﺎﻩ ﻣﻴﻜﻨﻴﻢ ﺁﻥ ﺟﻤﻠﻪ ﺭﺍ ﺑﻴﺠﺎ ﻣﻴﻴﺎﺑﻴﻢ‪.‬‬ ‫ﺍﮔﺮ ﻫﻢ ﺩﺭﺑﺎﺭﻩ ﺷﻌﺮﻫﺎﻱ ﺩﻳﮕﺮﻱ ﻛﻪ ﺑﻨﺎﻡ ﺷﻴﺦ ﺻﻔﻲ ﻧﻮﺷﺘﻪ ﺍﻧﺪ ﺑﮕﻤﺎﻥ ﺑﺎﺷﻴﻢ ﺩﺭﺑﺎﺭﺓ ﺍﻳﻦ ﺩﻭ ﺑﻴﺘﻴﻬﺎ ﺑﻴﮕﻤﺎﻧﻴﻢ‪ .‬ﺯﻳﺮﺍ ﺩﺭ‬ ‫ﺍﻳﻨﻬﺎ ﺷﺎﻋﺮ ﺧﻮﺩ ﺭﺍ ﺻﻔﻲ‪ ،‬ﻭ ﺷﻴﺦ ﺧﻮﺩ ﺭﺍ ﺷﻴﺦ ﺯﺍﻫﺪ ﻣﻴﻨﺎﻣﺪ ﻭ ﭼﻨﻴﻦ ﻛﺴﻲ ﺟﺰ ﺷﻴﺦ ﺻﻔﻲ ﺍﺭﺩﺑﻴﻠﻲ ﻧﺘﻮﺍﻧﺪ ﺑﻮﺩ‪ .‬ﻛﺴﺎﻧﻲ‬ ‫ﻣﻴﮕﻮﻳﻨﺪ‪ :‬ﺷﺎﻳﺪ ﺍﻳﻨﻬﺎ ﺭﺍ ﻳﻜﻲ ﺍﺯ ﺷﺎﮔﺮﺩﺍﻥ ﺷﻴﺦ ﺻﻔﻲ ﺑﻨﺎﻡ ﺍﻭ ﺳﺎﺧﺘﻪ‪ ،‬ﻣﻴﮕﻮﻳﻢ ﺍﻳﻦ ﺑﺴﻴﺎﺭ ﺩﻭﺭ ﺍﺳﺖ ﻭ ﺍﺯ ﺁﻧﺴﻮﻱ ﺑﺎ ﺧﻮﺍﺳﺖ ﻣﺎ‬ ‫ﻛﻪ ﺁﺫﺭﻱ ﺑﻮﺩﻥ ﺯﺑﺎﻥ ﺩﻭ ﺑﻴﺘﻴﻬﺎ ﺍﺳﺖ ﻧﺎﺳﺎﺯﮔﺎﺭ ﻧﻴﺴﺖ‪ .‬ﺯﻳﺮﺍ ﺍﮔﺮ ﻛﺴﻲ ﺷﻌﺮ ﺍﺯ ﺯﺑﺎﻥ ﺷﻴﺦ ﺻﻔﻲ ﺳﺎﺧﺘﻪ ﺑﻴﮕﻤﺎﻥ ﺑﺎ ﺯﺑﺎﻥ ﺍﻭ‬ ‫ﺳﺎﺧﺘﻪ‪.‬‬ ‫‪ (٢‬ﺩﺭ ﺳﻠﺴﻠﻪ ﺍﻟﻨﺴﺐ ﻧﻨﻮﺷﺘﻪ ﺍﻳﻦ ﺩﻭ ﺑﻴﺘﻴﻬﺎ ﺩﺭ ﭼﻪ ﺯﺑﺎﻧﻴﺴﺖ‪ .‬ﻭﻟﻲ ﻣﺎ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ ﺑﻴﮕﻤﺎﻥ ﺁﻧﺮﺍ ﺩﺭ ﺁﺫﺭﻱ ﻣﻴﺸﻨﺎﺳﻴﻢ‪.‬‬ ‫ﺯﻳﺮﺍ ﺩﺭ ﺟﺎﻳﻴﻜﻪ ﺑﻮﺩﻥ ﺁﻧﻬﺎ ﺍﺯ ﺷﻴﺦ ﺻﻔﻲ ﺩﺍﻧﺴﺘﻪ ﺷﺪ ﺑﻴﮕﻤﺎﻧﺴﺖ ﻛﻪ ﺷﻴﺦ ﺻﻔﻲ ﺁﻧﻬﺎ ﺭﺍ ﺟﺰ ﺑﺰﺑﺎﻥ ﺧﻮﺩ ﻧﺴﺮﻭﺩﻩ ﻭ ﺁﻧﮕﺎﻩ ﻣﺎ ﺩﺭ‬ ‫ﺁﻧﻬﺎ ﻛﻠﻤﻪ ﻫﺎﻳﻲ ﻣﻴﻴﺎﺑﻴﻢ ﻛﻪ ﺩﺭ ﻫﻴﭻ ﺯﺑﺎﻥ ﺩﻳﮕﺮﻱ ﻧﻴﺴﺖ ﻭﻟﻲ ﺍﻛﻨﻮﻥ ﻧﻴﺰ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺑﻜﺎﺭ ﻣﻴﺮﻭﺩ‪ ،‬ﺍﺯ ﺩﺭﺩﻩ ﮊﺭ ﺑﻤﻌﻨﻲ‬ ‫ﺩﺭﺩﻣﻨﺪ‪ ،‬ﻭ ﻛﻮﺷﻦ ﺑﻤﻌﻨﻲ ﻛﺸﺖ ﺯﺍﺭ‪ ،‬ﻭ ﺭﻳﺎﻥ ﺑﻤﻌﻨﻲ ﺑﻨﺪ ﺟﻮﻱ‪ .‬ﮔﺬﺷﺘﻪ ﺍﺯ ﺍﻳﻦ ﺩﺭ ﺩﻭ ﺑﻴﺘﻴﻬﺎ ﻧﻴﺰ ﺑﺠﺎﻱ ﺗﺎﺀ ﻛﺲ ﺩﻭﻡ ﻫﻤﻪ ﺟﺎ‬ ‫ﺭﺍﺀ ﺁﻭﺭﺩﻩ ﻣﻴﺸﻮﺩ ﻭ ﺩﻳﺪﻳﻢ ﻛﻪ ﺍﻳﻦ ﻧﺸﺎﻥ ﺯﺑﺎﻥ ﺁﺫﺭﻱ ﻣﻴﺒﺎﺷﺪ‪ .‬ﺍﺯ ﻫﺮ ﺑﺎﺭﻩ ﺑﻴﮕﻤﺎﻥ ﺍﻳﻨﻬﺎ ﺑﺎﺯ ﻣﺎﻧﺪﻩ ﺁﺫﺭﻳﺴﺖ‪.‬‬ ‫‪ (٣‬ﺑﻴﺸﺘﺮﻱ ﺍﺯ ﺍﻳﻦ ﺩﻭ ﺑﻴﺘﻴﻬﺎ ﺑﺮ ﻭﺯﻥ ﻫﺰﺝ ﻣﺤﺬﻭﻑ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﻭﺯﻧﻲ ﺍﺳﺖ ﻛﻪ ﺷﻌﺮﻫﺎﻱ ﻧﻴﻤﺰﺑﺎﻧﻲ )ﻳﺎ ﺑﮕﻔﺘﻪ ﺗﺬﻛﺮﻩ‬ ‫ﻧﻮﻳﺴﺎﻥ ﻓﻬﻠﻮﻳﺎﺕ( ﺩﺭ ﺁﻥ ﺳﺮﻭﺩﻩ ﻣﻴﺸﺪﻩ‪ ،‬ﻭﻟﻲ ﺩﺭ ﺑﺮﺧﻲ ﺩﺭ ﻟﻨﮕﻪ ﺩﻭﻡ ﻳﺎ ﺳﻮﻡ ﺑﻪ ﺑﺤﺮ ﻣﺸﺎﻛﻞ ﻣﺤﺬﻭﻑ ﺑﺮﮔﺸﺘﻪ ﻭ ﻟﻨﮕﻪ ﻫﺎﻱ‬ ‫ﺑﺎﺯﭘﺴﻴﻦ ﺭﺍ ﺑﺮ ﺍﻳﻦ ﻭﺯﻥ ﻣﻴﺂﻭﺭﺩ‪ .‬ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺩﻭ ﺑﻴﺘﻲ ﻳﻜﻢ‪:‬‬

‫‪ – ١٦‬ﺻﻔﻮﻩ ﺍﻟﺼﻔﺎ ﻧﺴﺨﻪ ﭼﺎﭘﻲ ﺻﻔﺤﻪ ‪١٤١‬‬ ‫‪ ] – ١٧‬ﻛﺘﺎﺏ ﺷﻴﺦ ﺻﻔﻲ ﻭ ﺗﺒﺎﺭﺵ ﺩﻳﺪﻩ ﺷﻮﺩ‪[.‬‬ ‫‪ – ١٨‬ﺻﻔﻮﻩ ﺍﻟﺼﻔﺎ ﻧﺴﺨﻪ ﭼﺎﭘﻲ ﺻﻔﺤﻪ ‪٢٣١‬‬

‫‪٣٠ .....................................................................................................................................................‬‬

‫ﺁﺫﺭﻱ ﻳﺎ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫ﺻﻔﻴﻢ ﺻﺎﻓﻴﻢ ﮔﻨﺠﺎﻥ ﻧﻤﺎﻳﻢ‬

‫ﺑﺪﻝ ﺩﺭﺩﻩ ﮊﺭﻡ ﺗﻦ ﺑﻲ ﺩﻭﺍﻳﻢ‬

‫ﻓﻌﻮﻟﻦ‬

‫ﻓﻌﻮﻟﻦ‬

‫ﻣﻔﺎﻋﻴﻠﻦ‬

‫ﻣﻔﺎﻋﻴﻠﻦ‬

‫ﻣﻔﺎﻋﻴﻠﻦ‬

‫ﻣﻔﺎﻋﻴﻠﻦ‬

‫ﻛﺲ ﺑﻬﺴﺘﻲ ﻧﺒﺮﺩﻩ ﺭﻩ ﺑﺎﻭﻳﺎﻥ‬

‫ﺍﺯ ﺑﻪ ﻧﻴﺴﺘﻲ ﭼﻮ ﻳﺎﺭﺍﻥ ﺧﺎﻛﭙﺎﻳﻢ‬

‫ﻓﻌﻮﻟﻦ‬

‫ﻓﻌﻮﻟﻦ‬

‫ﻓﺎﻋﻼﺗﻦ‬

‫ﻣﻔﺎﻋﻴﻠﻦ‬

‫ﻣﻔﺎﻋﻴﻠﻦ‬

‫ﻓﺎﻋﻼﺗﻦ‬

‫ﺩﺭ ﺑﺮﺧﻲ ﻫﻢ ﺗﻨﻬﺎ ﻳﻚ ﻣﺼﺮﻉ ﺭﺍ ﺍﺯ ﺑﺤﺮ ﻣﺸﺎﻛﻞ ﻣﺤﺬﻭﻑ ﻣﻴﺂﻭﺭﺩ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺩﻭ ﺑﻴﺘﻲ ﭘﻨﺠﻢ‪:‬‬ ‫ﻫﻤﺎﻥ ﻫﻮﻱ ﻫﻤﺎﻥ ﻫﻮﻱ ﻫﻤﺎﻥ ﻫﻮﻱ‬

‫ﻫﻤﺎﻥ ﻛﻮﺷﻦ ﻫﻤﺎﻥ ﺩﺷﺖ ﻫﻤﺎﻥ ﻛﻮﻱ‬

‫ﻓﻌﻮﻟﻦ‬

‫ﻓﻌﻮﻟﻦ‬

‫ﻣﻔﺎﻋﻴﻠﻦ‬

‫ﻣﻔﺎﻋﻴﻠﻦ‬

‫ﻣﻔﺎﻋﻴﻠﻦ‬

‫ﻣﻔﺎﻋﻴﻠﻦ‬

‫ﺁﺯﻭﺍﺟﻢ ﺍﻭﻳﺎﻥ ﺗﻨﻬﺎ ﭼﻮ ﻣﻦ ﺑﻮﺭ‬

‫ﺑﻬﺮ ﺷﻬﺮﻱ ﺷﺮﻡ ﻫﻲ ﻫﺎﻱ ﻫﻲ ﻫﻮﻱ‬

‫ﻓﻌﻮﻟﻦ‬

‫ﻓﻌﻮﻟﻦ‬

‫ﻣﻔﺎﻋﻴﻠﻦ‬

‫ﻓﺎﻋﻼﺗﻦ‬

‫ﻣﻔﺎﻋﻴﻠﻦ‬

‫ﻣﻔﺎﻋﻴﻠﻦ‬

‫ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻛﻪ ﺩﺭ ﺷﻌﺮﻫﺎﻱ ﻧﻴﻤﺰﺑﺎﻧﻲ ﺩﻭ ﺑﺤﺮ ﺭﺍ ﺑﻬﻢ ﺩﺭﺁﻣﻴﺨﺘﻨﺪﻱ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﻗﻴﺲ ﺭﺍﺯﻱ ﺩﺭ »ﺍﻟﻤﻌﺠﻢ ﻓﻲ ﻣﻌﺎﻳﻴﺮ‬ ‫ﺍﺷﻌﺎﺭ ﺍﻟﻌﺠﻢ« ﺷﺮﺣﻲ ﺩﺭﺍﺯ ﻧﻮﺷﺘﻪ ﻭ ﺁﻧﺮﺍ ﺑﻨﺎﻡ ﻓﻬﻠﻮﻱ ﺳﺮﺍﻳﺎﻥ ﺭﻱ ﻭ ﺯﻧﮕﺎﻥ ﻭ ﻫﻤﺪﺍﻥ ﺁﻭﺭﺩﻩ ﻭﻟﻲ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ‬ ‫ﻫﻢ ﭼﻨﺎﻥ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫‪ (٤‬ﭼﻨﻴﻦ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﻧﻮﻳﺴﻨﺪﻩ ﺳﻠﺴﻠﻪ ﺍﻟﻨﺴﺐ ﺍﻳﻦ ﺩﻭ ﺑﻴﺘﻴﻬﺎ ﺭﺍ ﺍﺯ ﻛﺘﺎﺑﻲ ﻳﺎ ﺍﺯ ﺟﻨﮕﻲ ﺑﺪﺳﺖ ﺁﻭﺭﺩﻩ ﻭ ﻧﻴﺰ ﭘﻴﺪﺍﺳﺖ ﻛﻪ‬ ‫ﺷﺮﺣﻲ ﻛﻪ ﺑﺮﺍﻱ ﻫﺮ ﺩﻭ ﺑﻴﺘﻲ ﺩﺭ ﺯﻳﺮ ﺁﻥ ﻣﻴﻨﻮﻳﺴﺪ ﺁﻧﺮﺍ ﻧﻴﺰ ﺍﺯ ﻫﻤﺎﻥ ﻛﺘﺎﺏ ﻳﺎ ﺟﻨﮓ ﺁﻭﺭﺩﻩ‪ ،‬ﻧﻪ ﺍﻳﻨﻜﻪ ﺧﻮﺩﺵ ﺁﻥ ﺷﺮﺡ ﺭﺍ‬ ‫ﻛﺮﺩﻩ ﺑﺎﺷﺪ‪ .‬ﺯﻳﺮﺍ ﺑﻴﮕﻤﺎﻥ ﺗﺎ ﺯﻣﺎﻥ ﺷﺎﻩ ﺳﻠﻴﻤﺎﻥ ﺯﺑﺎﻥ ﺁﺫﺭﻱ ﻓﺮﺍﻣﻮﺵ ﺷﺪﻩ ﻭ ﺷﻴﺦ ﺣﺴﻴﻦ ﺧﻮﺩ ﻣﻌﻨﻲ ﺍﻳﻦ ﺩﻭ ﺑﻴﺘﻴﻬﺎ ﺭﺍ ﻧﻤﻴﻔﻬﻤﻴﺪﻩ‬ ‫ﺍﺳﺖ ﻭ ﻣﺎ ﭼﻨﻴﻦ ﺩﺭﻣﻴﻴﺎﺑﻴﻢ ﻛﻪ ﺁﻥ ﺷﺮﺣﻬﺎ ﺍﺯ ﺧﻮﺩ ﺷﻴﺦ ﺻﻔﻲ ﻣﻴﺒﺎﺷﺪ‪.‬‬ ‫ﻛﻨﻮﻥ ﺑﻨﮕﺎﺭﺵ ﺩﻭ ﺑﻴﺘﻴﻬﺎ ﻣﻴﭙﺮﺩﺍﺯﻳﻢ ﻭ ﭼﻮﻥ ﺍﺯ ﺳﻠﺴﻠﻪ ﺍﻟﻨﺴﺐ ﺟﺰ ﺑﻨﺴﺨﻪ ﭼﺎﭘﻲ ﺁﻥ ﺩﺳﺘﺮﺱ ﻧﻤﻴﺪﺍﺭﻳﻢ ﺩﻭ ﺑﻴﺘﻴﻬﺎ ﺭﺍ ﺑﺎ‬ ‫ﻏﻠﻄﻬﺎﻳﻲ ﻛﻪ ﺩﺭ ﺁﻧﻬﺎﺳﺖ ﻣﻴﺂﻭﺭﻳﻢ ﻭ ﺁﻧﭽﻪ ﺑﺎﻧﺪﻳﺸﻪ ﻣﺎ ﻣﻴﺮﺳﺪ ﺩﺭ ﻛﻨﺎﺭ ﺻﻔﺤﻪ ﻣﻴﻨﮕﺎﺭﻳﻢ‪:‬‬ ‫ﺩﺭ ﺑﺎﺏ ﻛﺴﺮ ﻧﻔﺲ ﻭ ﻓﺮﻭﺗﻨﻲ ﻣﻴﻔﺮﻣﺎﻳﺪ‪:‬‬

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‫ﺻﻔﻴﻢ ﺻﺎﻓﻴﻢ ﮔﻨﺠﺎﻥ ﻧﻤﺎﻳﻢ‬

‫ﺑﺪﻝ ﺩﺭﺩﻩ ﮊﺭﻡ ﺗﻦ ﺑﻲ ﺩﻭﺍﻳﻢ‬

‫ﻛﺲ ﺑﻬﺴﺘﻲ ﻧﺒﺮﺩﻩ ﺭﻩ ﺑﺎﻭﻳﺎﻥ‬

‫ﺍﺯ ﺑﻪ ﻧﻴﺴﺘﻲ ﭼﻮ ﻳﺎﺭﺍﻥ ﺧﺎﻛﭙﺎﻳﻢ‬

‫ﺷﺮﺡ ـ ﻳﻌﻨﻲ ﺻﻔﻴﻢ ﻛﻪ ﺻﺎﻑ ﺩﻟﻢ ﻭ ﺩﻟﻴﻞ ﻭ ﺭﺍﻩ ﻧﻤﺎﻳﻨﺪﻩ ﻃﺎﻟﺒﺎﻧﻢ ﺑﮕﻨﺠﻬﺎﻱ ﺍﺳﺮﺍﺭ ﺣﻖ ﺑﺎ ﻭﺟﻮﺩ ﺁﻥ ﻫﻤﻪ ﺑﺪﻝ ﺩﺭﺩﻣﻨﺪ‬ ‫ﺑﻴﭽﺎﺭﻩ ﺍﻡ ﺯﻳﺮﺍ ﻛﻪ ﻫﻴﭽﻜﺲ ﺑﻌﺠﺐ ﻭ ﭘﻨﺪﺍﺭ ﺭﺍﻩ ﺑﻌﺎﻟﻢ ﻭﺣﺪﺕ ﻧﺒﺮﺩﻩ ﻭ ﻣﻦ ﺍﺯ ﺑﻲ ﺗﻌﻴﻨﻲ ﻭ ﻓﺮﻭﺗﻨﻲ ﺧﺎﻙ ﭘﺎﻱ ﺩﺭﻭﻳﺸﺎﻧﻢ‪.‬‬ ‫ﺗﺒﻪ‪ ٢٠‬ﺩﺭ ﺩﻩ ﮊﺭﺍﻥ ﺍﺯﺑﻮﺟﻴﻨﻢ ﺩﺭﺩ‬ ‫ﻣﺮﮒ ﮊﻳﺮﻳﻢ ﺑﻤﻴﺎﻥ ﺩﺭﺩﻣﻨﺪﺍﻥ ﺑﻮﺭ‬

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‫ﺭﻧﺪﻩ ﭘﺎﺷﺎﻥ ﺑﺮﻡ ﭼﻮﻥ ﺧﺎﻙ ﺟﻮﻥ‪ ٢١‬ﻛﺮﺩ‬ ‫ﺭﻩ‬

‫ﺑﺎﺩﻳﺎﻥ‬

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‫ﺑﻬﻤﺮﺍﻫﻲ‬

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‫ﺷﺮﻡ ﺑﺮﺩ‬

‫‪ – ١٩‬ﭘﻴﺶ ﺍﺯ ﺍﻳﻦ ﻋﺒﺎﺭﺕ ﻣﻴﻨﻮﻳﺴﺪ‪» :‬ﻭ ﻃﺒﻊ ﻧﻈﻢ ﺩﺍﺷﺖ ﭼﻨﺎﻧﭽﻪ ﺍﺷﻌﺎﺭ ﺫﻳﻞ ﺍﺯ ﻓﺤﻮﺍﻱ )ﺷﻴﻮﻩ( ﺣﻀﺮﺕ ﺷﻴﺦ ﺍﺳﺖ« ﻣﻌﻨﻲ ﻛﻠﻤﻪ »ﺷﻴﻮﺍ« ﺭﺍ ﻛﻪ ﺩﺭ ﭼﺎﭖ ﺍﻓﺰﻭﺩﻩ ﺍﻧﺪ ﻧﺪﺍﻧﺴﺘﻴﻢ ﻭﻟﻲ‬ ‫ﻛﻠﻤﻪ »ﻓﺤﻮﺍﻱ« ﮔﻮﻳﺎ ﺩﻳﮕﺮ ﺷﺪﻩ »ﻓﻬﻠﻮﻱ« ﺑﺎﺷﺪ‪.‬‬ ‫‪ – ٢٠‬ﮔﻮﻳﺎ »ﺑﻨﻪ« ﺍﺳﺖ‪.‬‬ ‫‪ – ٢١‬ﮔﻮﻳﺎ »ﭼﻮﻥ« ﺍﺳﺖ‪.‬‬ ‫‪ – ٢٢‬ﮔﺮﺩ‬ ‫‪ – ٢٣‬ﺍﺯ ﻭﺯﻥ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﻟﻨﮕﻪ ﺩﺭﺳﺖ ﻧﻴﺴﺖ ﻭ ﺣﺮﻑ ﻓﺰﻭﻧﻲ ﺩﺍﺭﺩ‪.‬‬ ‫‪ – ٢٤‬ﺑﺎﻭﻳﺎﻥ‬

‫ﺁﺫﺭﻱ ﻳﺎ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺷﺮﺡ ـ ﺍﺯ ﻏﺎﻳﺖ ﻣﺤﺒﺖ ﻭ ﺍﺣﺴﺎﻥ ﺩﺭ ﺑﺎﺏ ﺩﻟﺠﻮﻳﻲ ﺩﺭﺩﻣﻨﺪﺍﻥ ﻣﻴﻔﺮﻣﺎﻳﺪ ﻛﻪ ﺑﮕﺬﺍﺭ ﺗﺎ ﺩﺭﺩ ﻫﻤﻪ ﺩﺭﺩﻣﻨﺪﺍﻥ ﺑﺮ ﺟﺎﻥ ﺣﺰﻳﻦ‬ ‫ﻣﻦ ﺑﺎﺷﺪ ﻭ ﺧﺎﻙ ﭘﺎﻱ ﻗﺪﻣﻬﺎﻱ ﺍﻳﺸﺎﻥ ﺑﺎﺷﻢ ﻭ ﺣﻴﺎﺕ ﻣﻦ ﻭ ﻣﻤﺎﺕ ﻣﻦ ﺩﺭ ﻣﻴﺎﻥ ﺩﺭﺩﻣﻨﺪﺍﻥ ﺑﺎﺷﺪ ﻛﻪ ﺍﻳﺸﺎﻥ ﻫﻤﺮﺍﻩ ﻣﻦ ﻭ ﺭﻓﻴﻘﺎﻥ‬ ‫ﻣﻦ ﺍﻧﺪ ﺩﺭ ﻣﻌﺮﻓﺖ ﺣﻘﺎﻳﻖ ﻋﺎﻟﻢ ﺗﻮﺣﻴﺪ‪.‬‬ ‫ﺩﺭ ﺍﻧﺒﺴﺎﻁ ﺩﻝ ﻣﻲ ﻓﺮﻣﺎﻳﺪ ‪:‬‬ ‫ﻣﻮﺍﺯﺵ‪ ٢٥‬ﺍﺯ ﭼﻪ ﺍﻭﻳﺎﻥ ﻣﺎﻧﺪﻩ ﺩﻭﺭﻳﻢ‬ ‫ﺩﻫﺸﻢ‪ ٢٧‬ﺩﻭﺵ ﺑﺎ ﻋﺮﺵ ﻭ ﺑﻜﺮﺳﻲ‬

‫ﺍﺯ ﭼﻮ‪ ٢٦‬ﺍﻭﻳﺎﻥ ﺧﻮﺍﺻﺎﻥ ﭘﺸﺖ ﺯﻭﺭﻳﻢ‬ ‫ﺳﻠﻄﺎﻥ ﺷﻴﺦ ﺯﺍﻫﺪ ﭼﻮ ﻛﺎﻥ ﻛﻮﻳﻢ‬

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‫ﺷﺮﺡ ـ ﻳﻌﻨﻲ ﻣﻴﮕﻮﻳﻴﺪ ﻛﻪ ﻣﻦ ﻳﻚ ﻟﺤﻈﻪ ﺍﺯ ﻋﺎﻟﻢ ﻭﺣﺪﺕ ﺩﻭﺭ ﺑﺎﺷﻢ ﻭ ﺣﺎﻝ ﺁﻧﻜﻪ ﻗﻮﺕ ﻭ ﺗﻮﺍﻧﺎﻱ ﻭ ﭘﺸﺖ ﮔﺮﻣﻲ ﻣﻦ ﺍﺯ‬ ‫ﺧﺎﺻﺎﻥ ﻋﺎﻟﻢ ﻭﺣﺪﺕ ﺍﺳﺖ‪ .‬ﺍﻳﻨﻜﻪ ﺑﮕﺬﺍﺷﺘﻪ ﺍﻡ ﺩﻭﺵ ﺑﺰﻳﺮ ﻋﺮﺵ ﻭ ﻛﺮﺳﻲ ﻳﻌﻨﻲ ﺑﺎﻣﺪﺍﺩ ﺣﺎﻣﻼﻥ ﺁﻧﻬﺎ ﺩﻭﺵ ﺩﺍﺩﻩ ﺍﻡ ﻭ ﺑﺂﻥ‬ ‫ﺷﺮﻑ ﻣﺸﺮﻑ ﮔﺸﺘﻪ ﺍﻡ ﺍﺯ ﺟﻬﺖ ﺁﻧﺴﺖ ﻛﻪ ﮔﻮﻱ ﭼﻮﮔﺎﻥ ﺳﻠﻄﺎﻥ ﺷﻴﺦ ﺯﺍﻫﺪﻡ ﻳﻌﻨﻲ ﺩﺳﺖ ﭘﺮﻭﺭ ﺍﺳﺘﺎﺩ ﻛﺎﻣﻠﻢ ﻭ ﻣﻄﻴﻊ ﻭ‬ ‫ﻓﺮﻣﺎﻧﺒﺮﺩﺍﺭ ﺍﻭﻳﻢ‪.‬‬ ‫ﺷﺎﻫﺒﺎﺯﻳﻢ ﺟﻤﻠﻪ ﻣﺎﺭﺍﻥ ﺑﻜﺸﺘﻴﻢ‬ ‫ﻗﺪﺭﺕ ﺯﻧﺠﻴﺮﻳﻢ ﺑﺪﺳﺖ ﺍﺳﺘﺎﺩ‬

‫ﻭﻓﺎ ﺩﺍﺭﻳﻢ ﺑﻲ ﻭﻓﺎﻳﺎﻥ ﺑﻬﺸﺘﻴﻢ‬ ‫ﭼﺨﻤﻘﻢ ﺁﺗﺸﻢ ﺩﻳﻜﻢ ﻧﻮﺷﺘﻴﻢ‬

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‫ﺷﺮﺡ ـ ﺷﺎﻫﺒﺎﺯ ﻋﺎﻟﻢ ﻭﺣﺪﺗﻢ ﻛﻪ ﻫﻤﻪ ﻣﺎﺭﺍﻥ ﺻﻔﺖ ﺫﻣﻴﻤﻪ ﺭﺍ ﺍﺯ ﻭﺟﻮﺩ ﻃﺎﻟﺒﺎﻥ ﻣﺤﻮ ﻭ ﻧﺎﭼﻴﺰ ﻧﻤﻮﺩﻡ ﻭ ﻭﻓﺎﺩﺍﺭﻳﻢ‪ ٣٠‬ﻛﻪ‬ ‫ﺭﺳﻢ ﺑﻲ ﻭﻓﺎﻳﺎﻥ ﺭﺍ ﺑﺮﺍﻧﺪﺍﺧﺘﻢ ﻭ ﺣﺒﻞ ﺍﻟﻤﺘﻴﻦ ﻗﺪﺭﺕ ﺍﻟﻬﻴﻢ ﻛﻪ ﻣﻄﻴﻊ ﻭ ﻓﺮﻣﺎﻧﺒﺮﺩﺍﺭ ﺍﺳﺘﺎﺩ ﻛﺎﻣﻠﻢ ﻛﻪ ﺑﺎ ﻭﺟﻮﺩ ﺍﺳﺘﻴﻼﻱ ﺻﻔﺖ‬ ‫ﺟﻼﻝ ﻛﻪ ﺗﻘﺎﺿﺎﻱ ﺁﻥ ﺻﻔﺖ ﺁﺗﺶ ﺳﻮﺯﺍﻧﺴﺖ ﺑﺂﺏ ﺣﻠﻢ ﻭ ﺑﺮﺩﺑﺎﺭﻱ ﺗﺴﻜﻴﻦ ﺩﺍﺩﻩ ﻛﺴﻲ ﺭﺍ ﻧﻴﺎﺯﺭﺩﻡ‪.‬‬ ‫‪٣١‬‬

‫ﻫﻤﺎﻥ ﻫﻮﻱ ﻫﻤﺎﻥ ﻫﻮﻱ ﻫﻤﺎﻥ ﻫﻮﻱ‬

‫ﻫﻤﺎﻥ ﻛﻮﺷﻦ ﻫﻤﺎﻥ ﺩﺷﺖ ﻫﻤﺎﻥ ﻛﻮﻱ‬

‫ﺁﺯ ﻭﺍﺟﻢ ﺍﻭﻳﺎﻥ ﺗﻨﻬﺎ ﭼﻮ ﻣﻦ ﺑﻮﺭ‬

‫ﺑﻬﺮ ﺷﻬﺮﻱ ﺷﺮﻡ ﻫﻲ ﻫﺎﻱ ﻭ ﻫﻲ ﻫﻮﻱ‬

‫ﺷﺮﺡ ـ ﻳﻌﻨﻲ ﻫﻤﺎﻥ ﺧﺪﺍﻳﺴﺖ ﻭ ﻫﻤﺎﻥ ﺧﺪﺍﻱ ﺟﻞ ﺷﺎﻧﻪ ﻛﻪ ﻳﻜﺘﺎﻱ ﺑﻲ ﻫﻤﺘﺎﻱ ﺍﺳﺖ ﻭ ﻣﻨﻔﺮﺩ ﺩﺭ ﺫﺍﺕ ﻭ ﺻﻔﺎﺕ ﻭ ﺩﻧﻴﺎ‬ ‫ﻛﻪ ﻋﺒﺎﺭﺕ ﺍﺯ ﻋﺎﻟﻢ ﻧﺎﺳﻮﺗﺴﺖ ﻫﻤﺎﻥ ﺻﺤﺮﺍ ﻭ ﻫﻤﺎﻥ ﺩﺷﺖ ﺍﺳﺖ ﻭ ﺧﻮﺍﻫﺶ ﺩﻝ ﻣﻦ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﻣﺤﺒﺖ ﺣﻖ ﺟﻞ ﺷﺄﻧﻪ ﻛﻪ‬ ‫ﻣﺤﺒﻮﺏ ﺣﻘﻴﻘﻲ ﺍﺳﺖ ﻣﺨﺼﻮﺹ ﺑﻤﻦ ﺑﺎﺷﺪ ﻭ ﺣﺎﻝ ﺁﻧﻜﻪ ﺩﺭ ﻫﺮ ﺷﻬﺮﻱ ﻭ ﺑﻼﺩﻱ ﻣﻤﻠﻮ ﺍﺯ ﺷﻮﺭﺵ ﻭ ﻏﻮﻏﺎﻱ ﻣﺤﺒﺎﻥ ﻭ‬ ‫ﻣﺸﺘﺎﻗﺎﻥ ﺣﻖ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺧﻄﺎﺏ ﺑﺎ ﺷﻴﺦ ﺯﺍﻫﺪ ﻣﻴﻔﺮﻣﺎﻳﺪ ﻗﺪﺱ ﺳﺮﻩ‪:‬‬ ‫ﺑﺸﺘﻮ‪ ٣٢‬ﺑﺮ ﺁﻣﺮﻳﻢ ﺣﺎﺟﺖ ﺭﻭﺍ ﺑﻮﺭ‬

‫ﺩﻟﻢ ﺯﻧﺪﻩ ﺑﻨﺎﻡ ﻣﺼﻄﻔﻲ ﺑﻮﺭ‬

‫‪ – ٢٥‬ﮔﻮﻳﺎ ﺑﺎﻳﺴﺘﻲ ﺑﺠﺎﻱ ﺯﺍﺀ ﺟﻴﻢ ﺑﺎﺷﺪ‪ .‬ﺍﻳﻨﻜﻪ ﺷﻴﻦ ﺭﺍ ﻧﺸﺎﻥ ﺟﻤﻌﻲ ﺁﻭﺭﺩﻩ ﺁﻥ ﻧﻴﺰ ﺑﻴﮕﻤﺎﻥ ﻧﻴﺴﺖ‪.‬‬ ‫‪ – ٢٦‬ﮔﻮﻳﺎ »ﭼﻪ« ﺩﺭﺳﺖ ﺑﺎﺷﺪ ﻛﻪ ﺑﻤﻌﻨﻲ ﺍﺯ ﻣﻴﺂﻳﺪ‪.‬‬ ‫‪ – ٢٧‬ﮔﻮﻳﺎ »ﺑﻬﺸﺘﻢ« ﺩﺭﺳﺖ ﺑﺎﺷﺪ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺩﻭ ﺑﻴﺘﻲ ﭼﻬﺎﺭﻡ ﻫﻢ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ‪.‬‬ ‫‪ – ٢٨‬ﮔﻮﻳﺎ »ﮔﻮﻳﻴﻢ« ﺩﺭﺳﺖ ﺑﺎﺷﺪ‪.‬‬ ‫‪ – ٢٩‬ﻭﺯﻥ ﺍﻳﻦ ﺩﻭﺑﻴﺘﻲ ﺑﻬﻢ ﺧﻮﺭﺩﻩ ﺍﺳﺖ ﻭ ﺍﺯ ﭼﻨﺪ ﺑﺤﺮ ﻣﻴﺂﻳﺪ ﻭ ﺑﻴﮕﻤﺎﻥ ﻏﻠﻂ ﺍﺳﺖ‪ .‬ﺩﺭ ﻟﻨﮕﻪ ﭼﻬﺎﺭﻡ ﻛﻠﻤﻪ ﻫﺎﻱ »ﭼﺨﻤﻘﻢ« ﻭ »ﺩﻳﮕﻢ« ﺑﻴﮕﻤﺎﻥ ﻧﺎﺩﺭﺳﺖ ﺍﺳﺖ‪.‬‬ ‫‪» – ٣٠‬ﻭﻓﺎ ﺩﺍﺭﻡ« ﺩﺭﺳﺖ ﺍﺳﺖ‪.‬‬ ‫‪ – ٣١‬ﺍﺯ ﻭﺯﻥ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺑﻴﺖ ﺩﺭ ﭼﻨﺪ ﺟﺎ »ﻭ« ﺍﻓﺘﺎﺩﻩ‪.‬‬ ‫‪ – ٣٢‬ﭼﻨﺎﻧﻜﻪ ﻭﺯﻥ ﻣﻴﺮﺳﺎﻧﺪ ﮔﻮﻳﺎ »ﺑﺘﻮ« ﺩﺭﺳﺖ ﺑﺎﺷﺪ‪.‬‬

‫ﺁﺫﺭﻱ ﻳﺎ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺍﻫﺮﺍ ﺩﻭﺍﺭﺑﻮ ﺑﻮﺭ ﺩﺍﻡ ﺑﻮﭘﺎﺭ ﺳﺮ‬

‫ﻫﺮ ﺩﻭ ﺩﺳﺘﻢ ﺑﺪﺍﻣﻦ ﻣﺮﺗﻀﻲ ﺑﻮﺭ‬

‫ﺷﺮﺡ ـ ﻳﻌﻨﻲ ﭼﻮﻥ ﺑﺪﺭﮔﺎﻩ ﺗﻮ ﻛﻪ ﺍﺳﺘﺎﺩ ﻛﺎﻣﻠﻲ ﻣﻠﺘﺠﻲ ﺷﺪﻡ ﻭ ﭘﻨﺎﻩ ﺁﻭﺭﺩﻡ ﻛﻞ ﺣﺎﺟﺘﻬﺎﻱ ﻣﻦ ﻫﻤﻪ ﺭﻭﺍ ﺷﺪ ﻭ ﺍﺯ ﻳﻤﻦ‬ ‫ﺗﻮﺟﻪ ﺗﻮ ﺩﻟﻢ ﺯﻧﺪﻩ ﺑﻨﺎﻡ ﺣﻀﺮﺕ ﻣﺼﻄﻔﻲ ﺷﺪ‪ .‬ﻓﺮﺩﺍ ﻛﻪ ﺭﻭﺯ ﻣﺤﺸﺮ ﺍﺳﺖ ﺍﺯ ﻣﻦ ﻛﻪ ﺳﺆﺍﻝ ﺍﻋﻤﺎﻝ ﻛﻨﻨﺪ ﺩﺳﺖ ﺍﻟﺘﺠﺎﻱ ﻣﻦ‬ ‫ﺑﺪﺍﻣﻦ ﺣﻀﺮﺕ ﻋﻠﻲ ﻣﺮﺗﻀﻲ ﻋﻠﻴﻪ ﺍﻟﺘﺤﻴﻪ ﻭ ﺍﻟﺜﻨﺎ ﻭﺁﻝ ﻣﺠﺘﺒﺎﻱ ﺍﻭ ﺑﺎﺷﺪ‪.‬‬ ‫ﺷﻴﺨﻪ‪ ٣٣‬ﺷﻴﺨﻲ ﻛﻪ ﺍﺣﺴﺎﻧﺶ ﺑﺎ ﻫﻤﻲ ﻧﻲ‬ ‫ﺗﻤﺎﻡ ﺷﺎﻡ ﺷﻴﺮﺍﺯ ﺍﺯ ﻧﻮﺭ ﻳﺮﻳﻢ‬

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‫ﺗﻨﻢ ﺑﻮﺭﻱ ﻋﺸﻘﻢ ﺁﺗﺶ ﻛﻤﻲ ﻧﻲ‬ ‫ﺷﺨﻢ ﺳﺮ ﭘﻬﻠﻮﺍﻧﻲ ﺍﺯ ﺧﺒﺮ ﻧﻲ‬

‫ﺷﺮﺡ ـ ﺷﻴﺦ ﻣﻦ ﺍﻟﺤﻤﺪﷲ ﻭ ﺍﻟﻤﻨﻪ ﻛﻪ ﺷﻴﺨﻲ ﺍﺳﺖ ﻣﻜﺮﻣﺖ ﻭ ﺍﺣﺴﺎﻥ ﺍﻭ ﺷﺎﻣﻞ ﻃﺎﻟﺒﺎﻧﺴﺖ ﻭ ﻭﺟﻮﺩ ﻣﻦ ﻛﻪ ﻣﻤﻠﻮ ﺍﺳﺖ‬ ‫ﺍﺯ ﺷﺮﺍﺭ ﻣﺤﺒﺖ ﻭ ﺷﻌﻠﻪ ﻋﺸﻖ ﻭ ﺍﺭﺍﺩﺕ ﺩﺭ ﺍﻭ ﻫﻴﭻ ﻛﻤﻲ ﻧﻴﺴﺖ ﻭ ﺗﻤﺎﻡ ﺷﺎﻡ ﻭ ﺷﻴﺮﺍﺯ ﺩﺭ ﻇﺎﻫﺮ ﻭ ﺑﺎﻃﻦ ﺩﺭ ﻃﻠﺐ ﺍﺳﺘﺎﺩ ﻛﺎﻣﻞ‬ ‫ﺳﻴﺮ ﻧﻤﻮﺩﻡ ﻭﮔﺮﺩ ﮔﻮﺷﻪ ﻧﺸﻴﻨﺎﻥ ﻋﺎﻟﻢ ﺑﺮﺁﻣﺪﻡ ﺷﻴﺦ ﻣﻦ ﺳﺮ ﻭ ﺳﺮﺩﺍﺭ ﻫﻤﻪ ﻣﺒﺎﺭﺯﺍﻥ ﻣﻴﺪﺍﻥ ﺟﻬﺎﺩ ﺑﻮﺩﻩ ﻭ ﻣﺮﺍ ﺧﺒﺮ ﻧﺒﻮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺍﻳﻀﹰﺎ ﺧﻄﺎﺏ ﺑﺎﺳﺘﺎﺩ ﻣﻴﻜﻨﺪ‪:‬‬ ‫ﺑﻤﻦ ﺟﺎﻧﻲ ﺑﺪﻩ ﺍﺯ ﺟﺎﻧﻮﺭ ﺑﻮﻡ‬

‫ﺑﻤﻦ ﻧﻄﻘﻲ ﺑﺪﻩ ﺗﺎ ﺩﻡ ﺁﻭﺭ ﺑﻮﻡ‬

‫ﺑﻤﻦ ﮔﻮﺵ‪ ٣٥‬ﺑﺪﻩ ﺁﺭ‪ ٣٦‬ﺟﺶ ﻧﻮﺍ‪ ٣٧‬ﺑﻮﻡ‬

‫ﻫﺮ ﺁﻧﻜﻪ ﻭﺍﻧﻜﻪ ﺑﻮ ﺍﺯ ﺁﺧﺒﺮ‪ ٣٨‬ﺑﻮﻡ‬

‫ﺷﺮﺡ ـ ﻳﻌﻨﻲ ﺑﻤﻦ ﺣﻴﺎﺗﻲ ﺑﺨﺶ ﻭ ﺩﻟﻢ ﺭﺍ ﺑﻨﻮﺭ ﻣﻌﺮﻓﺖ ﺯﻧﺪﻩ ﮔﺮﺩﺍﻥ ﻛﻪ ﻋﺪﻡ ﻭ ﺯﻭﺍﻝ ﭘﻴﺮﺍﻣﻮﻥ ﺁﻥ ﻧﮕﺮﺩﺩ ﻭ ﺷﻨﻮﺍﻱ‬

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‫ﺑﺨﺶ ﻛﻪ ﻧﺪﺍﻱ ﻋﺎﻟﻢ ﻏﻴﺐ ﺍﺯ ﻫﻮﺍﺗﻒ ﻭ ﺍﻟﻬﺎﻣﺎﺕ ﺑﺪﺍﻥ ﺍﺳﺘﻤﺎﻉ ﻧﻤﺎﻳﻢ ﻭ ﮔﻮﻳﺎﺋﻲ ﻛﺮﺍﻣﺖ ﻛﻦ ﺗﺎ ﻣﺪﺍﻡ ﺭﻡ‪ ٤٠‬ﺍﺯ ﻣﺤﺒﺖ ﺗﻮﺍﻧﻢ ﺯﺩ‬ ‫ﺗﺎ ﺍﺯ ﺟﻤﻠﻪ ﮔﻔﺘﻨﻴﻬﺎ ﻭ ﺷﻨﻴﺪﻧﻴﻬﺎ ﺑﺎﺧﺒﺮ ﺑﺎﺷﻢ‪.‬‬ ‫ﺍﻳﻀﹰﺎ ﺩﺭ ﺗﻌﺮﻳﻒ ﺍﺳﺘﺎﺩ ﺧﻮﺩ ﻣﻴﻔﺮﻣﺎﻳﺪ‪:‬‬ ‫ﺩﻟﺮ ﻛﻮﻫﻲ ﺳﺮﺍﻭﻧﺪﻩ‬

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‫ﻧﻪ ﺑﻮﺭ‬

‫ﻋﺸﻘﺮ ﺟﻮﻳﻲ ﻛﻪ ﻭﺭﻳﺎﻥ ﺑﺴﺘﻪ ﻧﻪ ﺑﻮﺭ‬

‫ﺣﻠﻢ‪ ٤٢‬ﺑﺎﻍ ﺷﺮﻳﻌﺖ ﻣﺎﻧﺪﻩ‪ ٤٣‬ﺯﻳﺮﺍﻥ‬

‫ﺭﻭﺣﺮ ﺑﺎﺯﺭ‪ ٤٤‬ﺑﻪ ﭘﺮﻭﺍﺯﺩﻧﺪﻩ‪ ٤٥‬ﻧﻪ ﺑﻮﺭ‬

‫ﺷﺮﺡ ـ ﻳﻌﻨﻲ ﺩﻝ ﺑﻠﻨﺪ ﻫﻤﺖ ﺗﻮ ﻣﺜﻞ ﻛﻮﻩ ﺑﻠﻨﺪﻱ ﺍﺳﺖ ﻛﻪ ﺍﺭﺗﻔﺎﻉ ﺁﻥ ﺑﺪﻳﺪﺍﺭ‪ ٤٦‬ﻧﻴﺴﺖ ﻭ ﻋﺸﻖ ﻭﺍﻻ ﻧﻬﻤﺖ ﺗﻮ‬ ‫ﻋﻴﻦ ﺍﻟﺤﻴﺎﺗﺴﺖ ﻛﻪ ﭘﻴﺶ ﺍﻭ ﺭﺍ ﻧﺘﻮﺍﻥ ﺑﺴﺖ ﻭ ﺣﻠﻢ ﻭ ﺑﺮﺩﺑﺎﺭﻱ ﺗﻮ ﻣﺜﻞ ﺑﺎﻍ ﻭ ﺑﺴﺘﺎﻥ ﺷﺮﻳﻌﺖ ﺍﺳﺖ ﻛﻪ ﻫﻤﻴﺸﻪ ﻣﻌﻤﻮﺭ ﺍﺳﺖ ﻭ‬ ‫‪ – ٣٣‬ﮔﻮﻳﺎ »ﺷﻴﺨﻢ« ﺩﺭﺳﺖ ﺑﺎﺷﺪ‪.‬‬ ‫‪ – ٣٤‬ﮔﻮﻳﺎ »ﺑﻲ« ﺩﺭﺳﺖ ﺑﺎﺷﺪ‪.‬‬ ‫‪» – ٣٥‬ﮔﻮﺷﻲ« ﺩﺭﺳﺖ ﺍﺳﺖ‪.‬‬ ‫‪» - ٣٦‬ﺁﺯ« ﺩﺭﺳﺖ ﺍﺳﺖ‪.‬‬ ‫‪ – ٣٧‬ﮔﻮﻳﺎ »ﺑﺸﻨﻮﺍ« ﺍﺳﺖ‪.‬‬ ‫‪ – ٣٨‬ﮔﻮﻳﺎ »ﺑﺎﺧﺒﺮ« ﺑﺎﺷﺪ‪.‬‬ ‫‪» - ٣٩‬ﺷﻨﻮﺍﻳﻲ« ﺩﺭﺳﺖ ﺍﺳﺖ‪.‬‬ ‫‪» - ٤٠‬ﺩﻡ« ﺩﺭﺳﺖ ﺍﺳﺖ‪.‬‬ ‫‪ – ٤١‬ﮔﻮﻳﺎ »ﺩﻳﺪﻩ« ﺑﺎﺷﺪ‪.‬‬ ‫‪» - ٤٢‬ﺣﻠﻤﺮ« ﺩﺭﺳﺖ ﺍﺳﺖ‪.‬‬ ‫‪ – ٤٣‬ﮔﻮﻳﺎ ﺩﺭ ﺍﻳﻨﺠﺎ ﻧﻴﺰ »ﻣﺎﻧﺪﻩ« ﺭﺍ ﺑﻤﻌﻨﻲ ﺁﺑﺎﺩ ﻣﻴﺂﻭﺭﺩ ﻭﻟﻲ ﭼﻮﻥ ﻣﻌﻨﻲ »ﺯﻳﺮﺍﻥ« ﺩﺍﻧﺴﺘﻪ ﻧﻴﺴﺖ ﻧﻤﻴﺘﻮﺍﻥ ﺩﺭﺑﺎﺭﻩ ﺁﻥ ﺑﻴﮕﻤﺎﻥ ﺑﻮﺩ‪.‬‬ ‫‪» - ٤٤‬ﺑﺎﺯﻱ« ﺩﺭﺳﺖ ﺍﺳﺖ‪.‬‬ ‫‪ – ٤٥‬ﮔﻮﻳﺎ »ﺩﻳﺪﻩ« ﺑﺎﺷﺪ‪.‬‬ ‫‪» - ٤٦‬ﭘﺪﻳﺪﺍﺭ« ﺍﺳﺖ‪.‬‬

‫ﺁﺫﺭﻱ ﻳﺎ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺭﻭﺡ ﻣﻘﺪﺱ ﺗﻮ ﻣﺜﻞ ﺷﻬﺒﺎﺯﻱ ﺍﺳﺖ ﻛﻪ ﻧﻬﺎﻳﺖ ﺳﻴﺮﺍﻥ ﺍﻭ ﺭﺍ ﻧﺘﻮﺍﻥ ﺩﻳﺪ ﭼﻮﻥ ﺑﺎﻝ ﺑﺎﻫﻤﺎﻝ‪ ٤٧‬ﮔﺸﺎﻳﺪ ﻋﺮﺻﻪ ﻛﻮﻧﻴﻦ ﺭﺍ ﺑﻪ ﻳﻚ‬ ‫ﻃﺮﻓﻪ ﺍﻟﻌﻴﻦ ﻃﻲ ﻭ ﺳﻴﺮ ﻓﺮﻣﺎﻳﺪ‪.‬‬ ‫ﺳﺨﻦ ﺍﻫﻞ ﺩﻻﻥ ﺩﺭ‪ ٤٨‬ﺑﻜﻮﺷﻢ‬

‫ﺩﻭ ﻛﺎﺗﺐ ﻧﺸﺘﻪ ﺩﺍﺋﻢ ﺑﺪﻭﺷﻢ‬

‫ﺳﻮﮔﻨﺪﻡ ﻫﺮ ﺩﻩ ﺑﺪﻝ ﭼﻮ ﻣﺮﺩﺍﻥ‬

‫ﺑﻐﻴﺮ ﺍﺯ ﺗﻮ ﺑﺠﺎﻱ‪ ٤٩‬ﺟﺶ ﻧﺮﻭﺷﻢ‬

‫ﺷﺮﺡ ـ ﻳﻌﻨﻲ ﻛﻼﻡ ﺍﻫﻞ ﺩﻻﻥ ﭘﻨﺪ ﻭ ﻧﺼﻴﺤﺖ ﺍﻳﺸﺎﻥ ﻣﺜﻞ ﺩﺭﻳﺴﺖ ﺩﺭ ﮔﻮﺵ ﻣﻦ ﻫﻤﻴﺸﻪ ﻣﺮﺍﻗﺒﺖ‪ ٥٠‬ﺁﻧﻢ ﺯﻳﺮﺍ ﻛﻪ‬ ‫ﻛﺮﺍﻡ ﺍﻟﻜﺎﺗﺒﻴﻦ ﻛﻪ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﺍﻋﻤﺎﻝ ﺑﻨﺪﮔﺎﻧﻨﺪ ﻭ ﻫﻤﻴﺸﻪ ﺣﺎﺿﺮﻧﺪ ﺍﺯ ﺧﻴﺮ ﻭ ﺷﺮ ﺁﻧﭽﻪ ﺑﻨﺪﺩ ﺑﻘﻴﺪ ﻛﺘﺎﺑﺖ ﺩﺭ ﻣﻴﺂﻭﺭﻧﺪ ﻭ ﺳﻮﮔﻨﺪ‬ ‫ﺧﻮﺭﺩﻩ ﺍﻡ ﺍﺯ ﺗﻪ ﺩﻝ ﻛﻪ ﻫﻤﭽﻮﻥ ﻣﺮﺩﺍﻥ ﭼﺸﻢ ﺑﻤﺎﺩﻭﻥ ﺣﻖ ﻧﻴﻨﺪﺍﺯﻡ‪.‬‬ ‫ﺍﻭﻳﺎﻧﻲ ﺑﻨﺪﻩ ﺍﻳﻢ ﺍﻭﻳﺎﻧﻲ ﺧﻮﺍﻧﻢ‬

‫ﺍﺭ‪ ٥١‬ﺍﻥ ﺑﻮﺭﻱ ﺑﻪ ﺑﺮ ﺍﻭﻳﺎﻧﻲ ﺭﺍﻧﻢ‬

‫ﺍﻭﻳﺎﻧﻲ ﻋﺸﻖ ﺷﻮﺭﻱ ﺩﺭ ﺩﻝ ﻣﻦ‬

‫ﺍﻧﻨﻚ ﺯﻧﺪﻩ ﺍﻳﻢ ﭼﻪ ﻋﺸﻖ ﻧﺎﻟﻢ‬

‫‪٥٢‬‬

‫ﺷﺮﺡ ـ ﻳﻌﻨﻲ ﭘﺮﻭﺭﻧﺪﺓ ﻋﺎﻟﻢ ﻭﺣﺪﺗﻢ ﻭ ﺩﺍﺋﻢ ﻭﺭﺩ ﺯﺑﺎﻥ ﻣﻦ ﻭﺻﻒ ﺣﺎﻝ ﻋﺎﻟﻢ ﻭﺣﺪﺕ ﺍﺳﺖ ﺍﺯ ﺁﻥ ﺟﻬﺖ ﺍﺳﺖ ﻛﻪ ﺍﺳﺐ‬ ‫ﻫﻤﺖ ﺩﺭ ﻋﺎﻟﻢ ﻭﺣﺪﺕ ﻣﻴﺘﺎﺯﻡ ﻭ ﻋﺸﻖ ﻭ ﺷﻮﺭ ﻋﺎﻟﻢ ﻭﺣﺪﺕ ﻣﻤﻠﻮ ﺍﺳﺖ ﺩﺭ ﺩﻝ ﻣﻦ ﻭ ﺗﺎ ﻣﺎﺩﺍﻡ ﻛﻪ ﺯﻧﺪﻩ ﺍﻡ ﺍﺯ ﻋﺸﻖ ﻧﺎﻻﻧﻢ‪.‬‬

‫‪ – ٤٧‬ﻣﻌﻨﻲ ﺩﺭﺳﺘﻲ ﻧﺪﺍﺭﺩ‪.‬‬ ‫‪٤٨‬‬

‫– ﮔﻮﻳﺎ »ﺩﺭﻱ« ﺑﺎﺷﺪ‪.‬‬

‫‪» - ٤٩‬ﺑﺠﺎﻳﻲ« ﺩﺭﺳﺖ ﺍﺳﺖ‪.‬‬ ‫‪» - ٥٠‬ﻣﺮﺍﻗﺐ« ﺩﺭﺳﺖ ﺍﺳﺖ‪.‬‬ ‫‪ – ٥١‬ﮔﻮﻳﺎ »ﺍﺯ« ﺩﺭﺳﺖ ﺑﺎﺷﺪ‪.‬‬ ‫‪ – ٥٢‬ﺍﻳﻦ ﻟﻨﮕﻪ ﺑﻲ ﻏﻠﻂ ﻧﻴﺴﺖ‪.‬‬

‫ﮔﻔﺘﺎﺭ ﭘﻨﺠﻢ‬ ‫ﺁﻧﭽﻪ ﺍﺯ ﺍﻳﻦ ﻧﻤﻮﻧﻪ ﻫﺎ ﺑﺮ ﻣﻲ ﺁﻳﺪ‬ ‫ﺍﮔﺮﭼﻪ ﺍﻳﻦ ﭼﻨﺪ ﺟﻤﻠﻪ ﻭ ﺩﻭ ﺑﻴﺘﻴﻬﺎ ﺑﺲ ﺍﻧﺪﻙ ﺍﺳﺖ ﻭ ﺩﺭ ﺧﻮﺭ ﺁﻥ ﻧﻤﻴﺒﺎﺷﺪ ﻛﻪ ﺁﺫﺭﻱ ﺭﺍ ﺑﻤﺎ ﺑﺸﻨﺎﺳﺎﻧﺪ‪ ،‬ﺑﺎ ﺍﻳﻨﻬﻤﻪ ﻣﺎ ﭘﺎﺭﻩ‬ ‫ﻛﻠﻤﻪ ﻫﺎﻱ ﻭﻳﮋﻩ ﺁﺫﺭﻱ ﺭﺍ ﺍﺯ ﺁﻧﻬﺎ ﺑﺪﺳﺖ ﻣﻴﺂﻭﺭﻳﻢ ﻭ ﺑﭙﺎﺭﻩ ﻗﺎﻋﺪﻩ ﻫﺎﻱ ﺁﻥ ﺭﺍﻩ ﻣﻴﻴﺎﺑﻴﻢ ﻭ ﺍﻳﻨﻚ ﺩﺭ ﺍﻳﻨﺠﺎ ﺍﺯ ﺁﻧﻬﺎ ﮔﻔﺘﮕﻮ‬ ‫ﻣﻴﺪﺍﺭﻳﻢ‪:‬‬ ‫ﻛﻠﻤﻪ ﻫﺎﻱ ﻭﻳﮋﻩ ﺁﺫﺭﻱ‪:‬‬ ‫ﭼﻨﺎﻧﻜﻪ ﺩﻳﺪﻳﻢ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻛﻠﻤﻪ ﻫﺎ ﻧﺎﺭﻭﺷﻦ ﺍﺳﺖ ﻭ ﺑﺎﺷﺪ ﻛﻪ ﺑﺮﺧﻲ ﻧﺎﺩﺭﺳﺖ ﻧﻴﺰ ﺑﺎﺷﺪ ﻭ ﻣﺎ ﺁﻧﻬﺎ ﺭﺍ ﻛﻨﺎﺭ ﮔﺰﺍﺭﺩﻩ ﻭ ﺗﻨﻬﺎ‬ ‫ﺑﻪ ﻛﻠﻤﻪ ﻫﺎﻱ ﺭﻭﺷﻦ ﻣﻴﭙﺮﺩﺍﺯﻳﻢ ﻭ ﺍﺯ ﻫﺮﻳﻜﻲ ﭼﻨﺪ ﺳﺨﻦ ﻣﻴﺮﺍﻧﻴﻢ ‪:‬‬ ‫ﺁﺯ‪ ،‬ﺍﺯ‪ :‬ﺩﺭ ﺩﻭ ﺑﻴﺘﻴﻬﺎﻱ ﺷﻴﺦ ﻫﻤﻪ ﺟﺎ ﺍﻳﻦ ﺭﺍ ﺑﻤﻌﻨﻲ ﻣﻦ ﺁﻭﺭﺩﻩ‪:‬‬ ‫»ﺁﺯ ﻭﺍﺟﻢ ﺍﻭﻳﺎﻥ ﺗﻨﻬﺎ ﭼﻮ ﻣﻦ ﺑﻮﺭ« ﻭ »ﺍﺯ ﺑﻪ ﻧﻴﺴﺘﻲ ﭼﻮ ﻳﺎﺭﺍﻥ ﺧﺎﻛﭙﺎﻳﻢ« ﻭ ﺍﻳﻦ ﺍﺯ ﻛﻠﻤﻪ ﻫﺎﻳﻴﺴﺖ ﻛﻪ ﭘﻴﻮﻧﺪ ﺁﺫﺭﻱ ﺭﺍ ﺑﺎ‬ ‫ﺯﺑﺎﻧﻬﺎﻱ ﺑﺎﺳﺘﺎﻧﻲ ﺍﻳﺮﺍﻥ ﻣﻴﺮﺳﺎﻧﺪ‪ .‬ﺯﻳﺮﺍ ﻣﺎ ﻣﻴﺪﺍﻧﻴﻢ ﻛﻪ ﺩﺭ ﺯﺑﺎﻥ ﻫﺨﺎﻣﻨﺸﻲ )ﺩﺭ ﻧﻮﺷﺘﻪ ﻫﺎﻱ ﺳﻨﮕﻲ ﺑﻴﺴﺘﻮﻥ ﻭ ﺩﻳﮕﺮ ﻣﺎﻧﻨﺪ ﺁﻥ(‬ ‫»ﺍﺩﻡ« ﻭ ﺩﺭ ﺯﺑﺎﻥ ﺍﻭﺳﺘﺎ »ﺍﺯﻡ« ﺑﺎﻳﻦ ﻣﻌﻨﻲ ﺑﻮﺩﻩ ﻭ ﺑﻴﮕﻤﺎﻥ »ﺁﺯ« ﻳﺎ »ﺍﺯ« ﺳﺒﻚ ﺷﺪﻩ »ﺍﺯﻡ« ﺍﻭﺳﺘﺎﻳﻴﺴﺖ‪.‬‬ ‫ﻫﻢ ﻣﻴﺒﺎﻳﺪ ﺩﺍﻧﺴﺖ ﻛﻪ ﺍﺯ ﻳﺎ ﺁﺯ ﺩﺭ ﻫﻤﻪ ﺟﺎ ﻧﻴﺎﻳﺪ‪ :‬ﺍﮔﺮ ﺟﺎﻱ ﻛﻨﻨﺪﮔﻲ »ﻓﺎﻋﻠﻲ« ﺍﺳﺖ ﺁﺯ ﻳﺎ ﺍﺯ ﺁﻳﺪ ﻭ ﺍﮔﺮ ﺟﺎﻱ ﺩﻳﮕﺮﻳﺴﺖ‬ ‫»ﻣﻦ« ﺁﻭﺭﺩﻩ ﺷﻮﺩ‪ .‬ﻣﺎ ﺩﺭ ﺩﻭ ﺑﻴﺘﻴﻬﺎﻱ ﺷﻴﺦ ﺻﻔﻲ ﻫﺮ ﺩﻭ ﺭﺍ ﻣﻴﻴﺎﺑﻴﻢ‪» :‬ﺑﻤﻦ ﺟﺎﻧﻲ ﺑﺪﻩ ﺍﺯ ﺟﺎﻧﻮﺭ ﺑﻮﻡ« ﻭ »ﺁﺯﻭﺍﺟﻢ ﺍﻭﻳﺎﻥ ﺗﻨﻬﺎ ﭼﻮﻥ‬ ‫ﻣﻦ ﺑﻮﺭ« ﺩﺭ ﺯﺑﺎﻥ ﻫﺨﺎﻣﻨﺸﻲ ﻧﻴﺰ ﻫﻤﻴﻨﮕﻮﻧﻪ ﺑﻮﺩﻩ ﻭ »ﺍﺩﻡ« ﺟﺰ ﺩﺭ ﺟﺎﻱ ﻛﻨﻨﺪﮔﻲ ﺁﻭﺭﺩﻩ ﻧﻤﻴﺸﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺍﺳﺮ‪ ،‬ﺍﺭﺱ‪ :‬ﺑﻤﻌﻨﻲ ﺍﺷﻚ ﺍﺳﺖ ﻭ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪ ﺍﻳﻢ ﻫﻤﮕﻲ ﺑﺎ ﺍﺷﻚ ﻳﻚ ﻛﻠﻤﻪ ﻣﻴﺒﺎﺷﺪ‪ .‬ﺍﺭﺱ ﺩﺭ ﺷﻮﺷﺘﺮﻱ ﻭ ﺍﺳﺮ ﺩﺭ‬ ‫ﻛﺮﺩﻱ ﻧﻴﺰ ﺑﻜﺎﺭ ﺭﻭﺩ‪.‬‬ ‫ﺍﻫﺮﺍ‪ :‬ﺍﮔﺮﭼﻪ ﻭﺯﻥ ﻛﻠﻤﻪ ﺭﻭﺷﻦ ﻧﻴﺴﺖ ﻭ ﺑﺎﺷﺪ ﻛﻪ ﺑﺎ ﺯﺑﺮ ﻫﺎﺀ ﻭ ﺗﺸﺪﻳﺪ ﺭﺍﺀ ﺑﺎﺷﺪ ﻭﻟﻲ ﻣﻌﻨﺎﻱ ﺁﻥ ﺭﻭﺷﻦ ﺍﺳﺖ ﻭ‬ ‫ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺩﻭ ﺑﻴﺘﻲ ﺷﺸﻢ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ ﺑﺠﺎﻱ »ﻓﺮﺩﺍ« ﺑﻜﺎﺭ ﻣﻴﺮﻭﺩ )ﺩﺭ ﺷﻌﺮﻫﺎﻱ ﻛﺸﻔﻲ ﻧﻴﺰ ﺁﻧﺮﺍ ﺧﻮﺍﻫﻴﻢ ﺩﻳﺪ(‪.‬‬ ‫ﺍﻭﻳﺎﻥ‪ :‬ﻣﺎ ﻣﻴﺎﻧﺪﻳﺸﻴﻢ ﺍﻳﻦ ﻛﻠﻤﻪ ﺟﻤﻊ »ﺍﻭ« ﺍﺳﺖ ﻭ ﺍﻳﻨﻜﻪ ﺷﻴﺦ ﺻﻔﻲ ﺁﻧﺮﺍ ﺑﻤﻌﻨﻲ ﺧﺪﺍ ﻣﻴﺂﻭﺭﺩ ﻳﻚ ﻧﺎﻣﮕﺰﺍﺭﻱ‬ ‫ﺻﻮﻓﻴﺎﻧﻪ ﺍﻱ ﻭ ﺍﺯ ﺁﻥ ﺭﺍﻫﺴﺖ ﻛﻪ ﺻﻮﻓﻴﺎﻥ ﻫﺴﺘﻲ ﺭﺍ ﻳﻜﻲ ﭘﻨﺪﺍﺷﺘﻪ ﻭ ﻫﻤﻪ ﭼﻴﺰ ﺭﺍ ﺟﺰ ﻧﻤﻮﺩﻱ ﺍﺯ ﺧﺪﺍ ﻧﺸﻤﺎﺭﺩﻧﺪﻱ‪ .‬ﺍﮔﺮ‬ ‫ﺑﮕﺰﺍﺭﺷﻲ ﻛﻪ ﺩﺭ ﺯﻳﺮ ﻫﺮ ﺩﻭ ﺑﻴﺘﻲ ﺁﻭﺭﺩﻩ ﺷﺪﻩ ﻧﮕﺮﻳﻢ ﺩﺭ ﭼﻨﺪ ﺟﺎ ﺁﻧﺮﺍ »ﻋﺎﻟﻢ ﻭﺣﺪﺕ« ﻣﻌﻨﻲ ﻛﺮﺩﻩ‪ .‬ﻭﻟﻲ ﺍﺯ ﺧﻮﺩ ﺩﻭ ﺑﻴﺘﻴﻬﺎ‬ ‫ﺑﻮﻳﮋﻩ ﺍﺯ ﺟﻤﻠﻪ »ﺍﺯﻭﺍﺟﻢ ﺍﻭﻳﺎﻥ ﺗﻨﻬﺎ ﭼﻮ ﻣﻦ ﺑﻮﺭ« ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺁﻧﺮﺍ ﺑﻤﻌﻨﻲ ﺧﺪﺍ ﻣﻴﺂﻭﺭﺩﻩ ﺍﻧﺪ ﻭ ﺍﻳﻨﻜﻪ ﺩﺭ ﮔﺰﺍﺭﺵ »ﻋﺎﻟﻢ‬ ‫ﻭﺣﺪﺕ« ﻧﻮﺷﺘﻪ ﺁﻥ ﻧﻴﺰ ﺍﺯ ﺭﻫﮕﺬﺭ ﭘﻨﺪﺍﺭ ﻳﻜﻲ ﺑﻮﺩﻥ ﻫﺴﺘﻲ ﺍﺳﺖ )ﺩﺭ ﺷﻌﺮﻫﺎﻱ ﻛﺸﻔﻲ ﻧﻴﺰ ﺍﻳﻨﺮﺍ ﺑﻤﻌﻨﻲ ﺧﺪﺍ ﺧﻮﺍﻫﻴﻢ ﺩﻳﺪ( ‪.‬‬ ‫ﺑﻮﺭﻱ‪ :‬ﺍﻳﻨﺮﺍ ﺑﻤﻌﻨﻲ ﺍﺳﺐ ﺁﻭﺭﺩﻩ‪» ،‬ﺍﺯ ﺁﻥ ﺑﻮﺭﻱ ﺑﻪ ﺑﺮ ﺍﻭﻳﺎﻧﻲ ﺭﺍﻧﻢ«‪.‬‬ ‫ﺗﻪ ‪ :‬ﺍﻳﻦ ﺑﺠﺎﻱ ﺗﻮ ﺁﻭﺭﺩﻩ ﺷﺪﻩ‪» ،‬ﺳﺮ ﺑﺎﺳﺘﺎﻧﻪ ﺍﭺ ﺗﻪ ﺩﺍﺭﻡ«‪.‬‬ ‫ﭼﻪ‪ :‬ﺷﻴﺦ ﺍﻳﻨﺮ ﺍ ﺑﻤﻌﻨﻲ»ﺍﺯ« ﻣﻴﺂﻭﺭﺩ‪» :‬ﺍﺯ ﭼﻪ ﺍﻭﻳﺎﻥ ﺧﻮﺍﺻﺎﻥ ﭘﺸﺖ ﺯﻭﺭﻳﻢ«‪ .‬ﺩﺭ ﻛﺮﺩﻱ ﻧﻴﺰ »ﮊﻩ« ﺑﺎﻳﻦ ﻣﻌﻨﻲ ﻣﻴﺂﻳﺪ ﻭﻟﻲ ﺩﺭ‬ ‫ﺩﻭ ﺑﻴﺘﻲ ﺑﺎﻧﻮﻱ ﺑﺎﻏﺒﺎﻥ ﺑﺪﺍﻧﺴﺎﻥ ﻛﻪ ﺍﺯ ﻧﺴﺨﻪ ﭼﺎﭘﻲ ﺻﻔﻮﻩ ﺍﻟﺼﻔﺎ ﺁﻭﺭﺩﻳﻢ ﺑﺠﺎﻱ ﺁﻥ »ﺍﭺ« ﺁﻭﺭﺩﻩ ﺷﺪﻩ ﻭ ﺩﺭ ﻟﺮﻱ ﻭ ﺩﺭ ﺷﻌﺮﻫﺎﻱ‬

‫ﺁﺫﺭﻱ ﻳﺎ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﻛﺸﻔﻲ ﻧﻴﺰ »ﺍﭺ« ﻳﺎ »ﺍﺝ« ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ ﻛﻪ ﺑﻴﮕﻤﺎﻥ ﺭﻭﻳﻪ ﺩﻳﮕﺮ »ﺍﺯ« ﻣﻴﺒﺎﺷﺪ ﻭ ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ ﻛﻪ »ﭼﻪ« ﻳﺎ »ﮊﻩ« ﻧﻴﺰ ﺍﺯ ﺁﻧﻬﺎ ﭘﺪﻳﺪ‬ ‫ﺁﻣﺪﻩ ﻭ ﻫﻤﮕﻲ ﻳﻜﻴﺴﺖ‪.‬‬ ‫ﭼﻮ‪ :‬ﺷﻴﺦ ﺍﻳﻨﺮﺍ ﺑﻤﻌﻨﻲ »ﺑﺮﺍﻱ« ﺑﻜﺎﺭ ﻣﻴﺒﺮﺩ‪» :‬ﺍﺯ ﺑﻪ ﻧﻴﺴﺘﻲ ﭼﻮ ﻳﺎﺭﺍﻥ ﺧﺎﻛﭙﺎﻳﻢ« ﻭ »ﺁﺯﻭﺍﺟﻢ ﺍﻭﻳﺎﻥ ﺗﻨﻬﺎ ﭼﻮ ﻣﻦ ﺑﻮﺭ« ﻣﻴﺘﻮﺍﻥ‬ ‫ﮔﻔﺖ »ﺳﻲ« ﻛﻪ ﺩﺭ ﺷﻮﺷﺘﺮﻱ ﻭ ﺑﺨﺘﻴﺎﺭﻱ ﺑﻬﻤﻴﻦ ﻣﻌﻨﻲ ﻣﻴﺂﻳﺪ ﺑﺎ ﺍﻳﻦ ﻛﻠﻤﻪ ﻳﻜﻴﺴﺖ‪ .‬ﺯﻳﺮﺍ ﭼﻨﺎﻧﻜﻪ ﺧﻮﺍﻫﻴﻢ ﺩﻳﺪ ﮔﺎﻫﻲ ﺩﺭ‬ ‫ﺁﺫﺭﻱ ﺳﻴﻦ ﭼﻴﻢ ﻣﻴﺸﺪﻩ‪ .‬ﻫﻢ ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ ﻛﻪ »ﭼﻮ« ﺳﺒﻚ ﺷﺪﻩ »ﭼﻮﻥ« ﻓﺎﺭﺳﻲ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭﺩﻩ ﮊﺭ‪ :‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺭﺍ ﺑﻤﻌﻨﻲ ﺩﺭﺩﻣﻨﺪ ﻣﻴﺂﻭﺭﺩ ﻭ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ ﻫﻨﻮﺯ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺑﻜﺎﺭ ﻣﻴﺮﻭﺩ‪ .‬ﭼﻴﺰﻱ ﻛﻪ ﻫﺴﺖ‬ ‫ﻛﻨﻮﻥ »ﺩﺭﺩﺟﺮ« ﻣﻴﮕﻮﻳﻨﺪ‪.‬‬ ‫ﮊﺍﺗﻪ‪ :‬ﭼﻨﺎﻧﻜﻪ ﺩﻳﺪﻳﻢ ﺍﻳﻦ ﺭﺍ ﺑﻤﻌﻨﻲ »ﺁﻣﺪﻩ« ﺁﻭﺭﺩﻩ »ﮔﻮﺣﺮﻳﻔﺮﮊﺍﺗﻪ«‪.‬‬ ‫ﮊﻳﺮ‪ :‬ﺍﻳﻦ ﺭﺍ ﺑﻤﻌﻨﻲ ﺯﻧﺪﮔﻲ ﺁﻭﺭﺩﻩ »ﻣﺮﮒ ﮊﻳﺮﻳﻢ ﺑﻤﻴﺎﻥ ﺩﺭﺩﻣﻨﺪﺍﻥ ﺑﻮﺭ«‪.‬‬ ‫ﻛﻮﺷﻦ‪ :‬ﺑﻤﻌﻨﻲ ﺑﻴﺎﺑﺎﻥ ﺁﻭﺭﺩﻩ ﻭ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ ﻛﻨﻮﻥ ﺍﻳﻨﻬﻢ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺑﻜﺎﺭ ﻣﻴﺮﻭﺩ‪ .‬ﭼﻴﺰﻱ ﻛﻪ ﻫﺴﺖ ﻛﻨﻮﻥ ﺁﻥ ﺭﺍ‬ ‫ﺑﻤﻌﻨﻲ ﻛﺸﺘﮕﺎﻩ ﻳﻚ ﺁﺑﺎﺩﻱ ﺑﻜﺎﺭ ﻣﻴﺒﺮﻧﺪ‪ .‬ﺩﻭ ﺁﺑﺎﺩﻱ ﻛﻪ ﻛﺸﺘﮕﺎﻩ ﺁﻧﻬﺎ ﺑﻬﻢ ﭘﻴﻮﺳﺘﻪ ﮔﻮﻳﻨﺪ‪» :‬ﻫﻢ ﻛﻮﺷﻦ ﻫﺴﺘﻴﻢ«‪ .‬ﮔﻮﻳﺎ ﺷﻴﺦ ﺁﻥ‬ ‫ﺭﺍ ﺍﻧﺪﻛﻲ ﺍﺯ ﻣﻌﻨﻲ ﺧﻮﺩ ﺑﻴﺮﻭﻥ ﺑﺮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﻭﺍﺟﻴﺪﻥ‪ ،‬ﻭﺍﺟﺘﻦ‪ :‬ﺑﻤﻌﻨﻲ ﮔﻔﺘﻦ ﺍﺳﺖ ﻭ ﺩﺭ ﺷﻌﺮﻫﺎﻱ ﻛﺸﻔﻲ ﻧﻴﺰ ﺁﻥ ﺭﺍ ﺧﻮﺍﻫﻴﻢ ﺩﻳﺪ‪ .‬ﻧﻴﺰ ﺩﺭ ﻟﺮﻱ ﺑﻬﻤﻴﻦ ﻣﻌﻨﻲ ﺍﺳﺖ‪.‬‬ ‫ﺑﺎﺑﺎ ﻃﺎﻫﺮ ﻣﻴﮕﻮﻳﺪ‪:‬‬ ‫ﺗﻮ ﻛﻪ ﻣﺸﻜﻴﻨﻪ ﻛﺎﻛﻞ ﺩﺭ ﻗﻔﺎﻳﻲ‬

‫ﺑﻤﻮ ﻭﺍﺟﻦ ﻛﻪ ﺳﺮﮔﺮﺩﺍﻥ ﭼﺮﺍﻳﻲ؟!‬

‫ﺑﺮﺧﻲ ﻛﻠﻤﻪ ﻫﺎ ﻧﻴﺰ ﺑﺎ ﻓﺎﺭﺳﻲ ﻳﻜﻴﺴﺖ‪ .‬ﻭﻟﻲ ﺍﻧﺪﻙ ﺟﺪﺍﻳﻲ ﺩﺭ ﺁﻧﻬﺎ ﭘﻴﺪﺍ ﺷﺪﻩ‪:‬‬ ‫ﺯﺍﻧﻴﺮ ﻭ ﻫﺮﺩﻩ ﻭ ﻧﻮﺭﻳﺮﻳﻢ ﻭ ﺑﻮﭘﺎﺭﺳﺮ ﻭ ﺑﻮﺟﻴﻨﻢ ﻭ ﺁﻣﺮﻳﻢ ﻭ ﻧﺸﺘﻪ ﻭ ﺷﺮﻡ ﻭ ﺑﻮﺭ ﻭ ﻭﺭﺑﺨﺖ ﻭ ﺍﻧﺪﺭﻳﻦ ﻭ ﺩﺭ ﻭ‬ ‫ﺷﻮﻭﺭﻭ ﻭ ﺟﺶ ﻭ ﺗﻪ ﻛﻪ ﺑﺠﺎﻱ ﺩﺍﻧﺪ ﻭ ﺧﺮﺩﻩ ﻭ ﻧﻮﺭ ﺩﻳﺪﻡ ﻭ ﺑﭙﺮﺳﺪ ﻭ ﺑﭽﻴﻨﻢ ﻭ ﺁﻣﺪﻡ ﻭ ﻧﺸﺴﺘﻪ ﻭ ﺷﺪﻡ ﻭ ﺑﻮﺩ ﻭ ﺑﺪﺑﺨﺖ ﻭ‬ ‫ﺍﻧﺪﺭﻭﻥ ﻭ ﺩﺭﻳﺪﻩ ﻭ ﺷﺐ ﻭ ﺭﻭﺯ ﻭ ﭼﺸﻢ ﻭ ﺗﻮ ﺁﻭﺭﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺍﻳﻨﻜﻪ ﺩﺭ ﺩﻭ ﺑﻴﺘﻲ ﭘﻨﺠﻢ »ﻫﻮﻱ« ﺭﺍ ﺑﻤﻌﻨﻲ ﺧﺪﺍ ﺁﻭﺭﺩﻩ‪» :‬ﻫﻤﺎﻥ ﻫﻮﻱ ﻫﻤﺎﻥ ﻫﻮﻱ ﻫﻤﺎﻥ ﻫﻮﻱ«‪ ،‬ﺁﻥ ﻧﻴﺰ ﺍﺯ ﺭﻫﮕﺬﺭ‬ ‫ﭘﻨﺪﺍﺭﻫﺎﻱ ﺻﻮﻓﻴﺎﻧﻪ ﺍﺳﺖ ﻭﮔﺮﻧﻪ ﺍﺯ ﻟﻨﮕﻪ ﭼﻬﺎﺭﻡ ﻫﻤﺎﻥ ﺩﻭ ﺑﻴﺘﻲ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺟﺰ ﺑﻤﻌﻨﻲ ﺧﻮﺩ )ﺑﺎﻧﮓ( ﻧﻴﺴﺖ‪.‬‬ ‫ﻗﺎﻋﺪﻩ ﻫﺎﻱ ﺁﺫﺭﻱ‪:‬‬ ‫ﺩﺭ ﺍﻳﻨﺠﺎ ﻧﻴﺰ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﻧﺎﺭﻭﺷﻦ ﺍﺳﺖ ﻭ ﺑﻴﮕﻤﺎﻥ ﻧﻴﺴﺖ ﺭﻫﺎ ﻛﺮﺩﻩ ﺍﻳﻢ ﻭ ﺗﻨﻬﺎ ﭼﻴﺰﻫﺎﻱ ﺭﻭﺷﻦ ﺭﺍ ﺧﻮﺍﻫﻴﻢ ﻧﮕﺎﺷﺖ‪ .‬ﻫﻢ‬ ‫ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺍﻳﻦ ﻗﺎﻋﺪﻩ ﻫﺎ ﺩﺭ ﻧﻴﻤﺰﺑﺎﻧﻬﺎﻱ ﺩﻳﮕﺮ ﻧﻴﺰ ﺭﻭﺍﻧﺴﺖ ﻭ ﺍﻳﻦ ﻧﺰﺩﻳﻜﻲ ﻭ ﭘﻴﻮﺳﺘﮕﻲ ﻧﻴﻤﺰﺑﺎﻧﻬﺎ ﺭﺍ ﺑﺎ ﻳﻜﺪﻳﮕﺮ‬ ‫ﻣﻴﺮﺳﺎﻧﺪ ﻭ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﻫﻤﮕﻲ ﺍﺯ ﻳﻚ ﺳﺮﭼﺸﻤﻪ ﭘﺪﻳﺪ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫‪١‬ـ ﺩﺭ ﻓﺎﺭﺳﻲ ﺑﻴﺸﺘﺮ ﺳﺘﺎﻳﺶ ﺭﺍ ﭘﺲ ﺍﺯ ﺳﺘﻮﺩﻩ ﺁﻭﺭﻧﺪ‪ ،‬ﭼﻨﺎﻧﻜﻪ‪ :‬ﻣﺮﺩ ﻧﻴﻚ‪ ،‬ﺳﺨﻦ ﺳﻮﺩﻣﻨﺪ‪ .‬ﺩﺭ ﺁﺫﺭﻱ ﻭﺍﺭﻭﻧﻪ ﺍﻳﻨﺴﺖ ﻭ‬ ‫ﺳﺘﺎﻳﺶ ﭘﻴﺸﺘﺮ ﺁﻭﺭﺩﻩ ﻣﻴﺸﻮﺩ‪» :‬ﺧﻮﻧﻴﻦ ﺍﺳﺮﻩ« ﻭ »ﺩﺭ ﺳﺒﺪ«‪ .‬ﺩﺭ ﺑﻴﺸﺘﺮ ﻧﻴﻤﺰﺑﺎﻧﻬﺎ ﻫﻤﻴﻦ ﺭﺍﻩ ﺍﺳﺖ‪ .‬ﺑﺎﺑﺎ ﻃﺎﻫﺮ ﻣﻴﮕﻮﻳﺪ‪ :‬ﺗﻮ ﻛﻪ ﻣﺸﻜﻴﻨﻪ‬ ‫ﻛﺎﻛﻞ ﺩﺭ ﻗﻔﺎﻳﻲ‪.‬‬

‫ﺁﺫﺭﻱ ﻳﺎ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫‪٢‬ـ ﺩﺭ ﻓﺎﺭﺳﻲ ﺩﺍﺷﺘﻪ ﺭﺍ ﭘﻴﺶ ﺍﺯ ﺩﺍﺭﻧﺪﻩ ﺁﻭﺭﻧﺪ‪ ،‬ﭼﻨﺎﻧﻜﻪ‪ :‬ﻣﻮﻱ ﺳﺮ‪ ،‬ﺭﻧﮓ ﭼﻬﺮﻩ‪ .‬ﺩﺭ ﺁﺫﺭﻱ ﻭﺍﺭﻭﻧﻪ ﺁﻥ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ‪:‬‬ ‫»ﺳﻠﻄﺎﻥ ﺷﻴﺦ ﺯﺍﻫﺪ ﭼﻮﮔﺎﻥ ﮔﻮﻳﻴﻢ« ﻭ »ﺍﻭﻳﺎﻧﻲ ﺑﻨﺪﻩ ﺍﻳﻢ« ﻭ »ﻗﺪﺭﺕ ﺯﻧﺠﻴﺮﻳﻢ«‪ .‬ﺍﻳﻦ ﻧﻴﺰ ﺩﺭ ﻧﻴﻤﺰﺑﺎﻧﻬﺎ ﺭﻭﺍﻧﺴﺖ‪ .‬ﺍﻣﻴﺮ ﭘﺎﺯﻭﺍﺭﻱ‬ ‫ﮔﻮﻳﺪ‪» :‬ﻣﻦ ﭘﻮﺳﺖ ﻛﻼﺷﺎﻝ ﻧﺎﻫﺎﺭ ﺑﺒﻴﻪ« )ﭘﻮﺳﺖ ﻛﻼﻩ ﻣﻦ ﻧﺎﻫﺎﺭ ﺷﻐﺎﻝ ﺷﺪﻩ(‪.‬‬ ‫ﺩﺭ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻧﺎﻣﻬﺎﻱ ﺭﻭﺩﻫﺎ ﻭ ﺁﺑﺎﺩﻳﻬﺎﻱ ﺁﺫﺭﺑﺎﻳﮕﺎﻥ ﻛﻪ ﺍﺯ ﺑﺎﺳﺘﺎﻥ ﺯﻣﺎﻥ ﺑﺎﺯﻣﺎﻧﺪﻩ‪ ،‬ﻧﻴﺰ ﺳﺘﺎﻳﺶ ﻭ ﻳﺎ ﺩﺍﺭﻧﺪﻩ ﭘﻴﺸﺘﺮ ﺁﻭﺭﺩﻩ‬ ‫ﺷﺪﻩ‪ ،‬ﭼﻮﻥ‪ :‬ﻣﻬﺮﺍﻧﺮﻭﺩ‪ ،‬ﻗﺎﻧﻼﻧﺘﻲ )ﻗﺎﻓﻼﻧﻜﻮﻩ(‪ ،‬ﻭﻟﻴﺎﻧﻜﻮﻩ‪ ،‬ﺳﺮﺁﻭﺭﻭﺩ‪ ،‬ﻛﺎﺭﺍﺭﻭﺩ )ﻛﻼﻥ ﺭﻭﺩ( ﻭ ﺯﺭﻳﻦ ﺭﻭﺩ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ‪.‬‬ ‫‪٣‬ـ »ﻣﻲ« ﻛﻪ ﺩﺭ ﻓﺎﺭﺳﻲ ﺑﺮ ﺳﺮ ﺍﻛﻨﻮﻥ ﻫﻤﺎﻧﺰﻣﺎﻧﻲ ﺁﻭﺭﺩﻩ ﺷﻮﺩ ﺩﺭ ﺁﺫﺭﻱ ﺩﻳﺪﻩ ﻧﻤﻴﺸﻮﺩ‪» :‬ﺁﺯﻭﺍﺟﻢ« )ﻣﻦ ﻣﻴﮕﻮﻳﻢ( ﻭ‬ ‫»ﺍﺳﺮﻩ ﺭﻳﺠﻲ« )ﺍﺷﻚ ﻣﻴﺮﻳﺰﺩ( ﻭ ﺧﻮﺍﻫﻴﻢ ﺩﻳﺪ ﻣﻴﺎﻧﻪ ﺩﻭﮔﻮﻧﻪ ﺍﻛﻨﻮﻥ ﻛﻪ ﻫﻤﺎﻧﺰﻣﺎﻧﻲ ﻭ ﻫﻤﺎﺭﮔﻲ ﺑﺎﺷﺪ ﭼﻪ ﺟﺪﺍﻳﻲ ﻣﻴﮕﺰﺍﺭﺩﻩ ﺍﻧﺪ‪.‬‬ ‫‪٤‬ـ ﺑﺎﺀ ﻛﻪ ﺩﺭ ﻓﺎﺭﺳﻲ ﺑﺮ ﺳﺮ ﻓﺮﻣﺎﻥ ﻭ ﻣﺎﻧﻨﺪ ﺁﻥ ﺁﻭﺭﺩﻩ ﺷﻮﺩ ﺩﺭ ﺁﻥ ﺯﺑﺎﻥ »ﺑﻮ« ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ‪» :‬ﺑﻮﺟﻴﻢ« )ﺑﭽﻴﻨﻢ( ‪ ،‬ﻭ‬ ‫»ﺑﻮﭘﺎﺭﺱ« )ﺑﭙﺮﺳﺪ(‪.‬‬ ‫‪٥‬ـ ﭼﻪ ﺩﺭ ﻛﺎﺭ )ﻓﻌﻞ( ﻭ ﭼﻪ ﺩﺭ ﺟﺎﻱ ﺩﻳﮕﺮ ﺩﺭ ﮔﻮﻳﻨﺪﻩ ﺗﻨﻬﺎ )ﻣﺘﻜﻠﻢ ﻭﺣﺪﻩ( ﺑﺠﺎﻱ »ﻡ« ﻓﺎﺭﺳﻲ »ﺍﻳﻢ« ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ‪:‬‬ ‫»ﺁﻣﺮﻳﻢ« )ﺁﻣﺪﻡ(‪ ،‬ﻭ»ﭘﺸﺖ ﺯﻭﺭﻳﻢ« )ﺯﻭﺭ ﭘﺸﺘﻢ( ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ‪ .‬ﻟﻴﻜﻦ ﺩﺭ ﺍﻛﻨﻮﻥ ﺩﺭ ﺑﺮﺧﻲ ﺟﺎ ﺍﻳﻦ ﺭﺍ ﻧﻤﻴﺒﻴﻨﻴﻢ ﻭ ﺁﻥ ﺭﺍ ﻫﻤﭽﻮﻥ‬ ‫ﻓﺎﺭﺳﻲ ﻣﻴﻴﺎﺑﻴﻢ‪» :‬ﺍﻭﻳﺎﻧﻲ ﺧﻮﺍﻧﻢ«‪ ،‬ﻭ»ﺑﻪ ﺑﺮﺍﻭﻳﺎﻧﻲ ﺭﺍﻧﻢ« ﻭ »ﭼﻪ ﻋﺸﻖ ﻧﺎﻟﻢ«‪ .‬ﮔﻮﻳﺎ ﺟﺪﺍﻳﻲ ﻣﻴﺎﻧﻪ ﻫﻤﺎﻧﺰﻣﺎﻧﻲ ﻭ ﻫﻤﺎﺭﮔﻲ ﺍﻛﻨﻮﻥ ﺍﺯ‬ ‫ﺍﻳﻦ ﺭﺍﻩ ﮔﺰﺍﺭﺩﻩ ﻣﻴﺸﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺁﻣﺪﻥ ﺣﺮﻓﻬﺎ ﺑﺠﺎﻱ ﻳﻜﺪﻳﮕﺮ‪:‬‬ ‫ﺩﺭ ﺍﻳﻨﺠﺎ ﺩﻭ ﭼﻴﺰ ﺭﺍ ﻫﻢ ﺑﺎﻳﺪ ﻳﺎﺩ ﻛﺮﺩ‪ .‬ﻳﻜﻲ ﺟﺎﺑﺠﺎ ﺷﺪﻥ ﺣﺮﻓﻬﺎﺳﺖ ﻛﻪ ﺩﺭ ﺯﺑﺎﻧﺸﻨﺎﺳﻲ ﺟﺎﻳﮕﺎﻩ ﺑﺰﺭﮔﻲ ﻣﻴﺪﺍﺭﺩ ﻭ‬ ‫ﻗﺎﻋﺪﻩ ﻫﺎﻳﻲ ﺑﺮﺍﻱ ﺧﻮﺩ ﭘﻴﺪﺍ ﻛﺮﺩﻩ ﻭ ﻣﺎ ﺩﺭ ﺍﻳﻨﺠﺎ ﺗﻨﻬﺎ ﺑﻴﺎﺩ ﻛﺮﺩﻥ ﺁﻧﻬﺎ ﺑﺴﻨﺪﻩ ﻛﺮﺩﻩ ﺑﮕﻔﺘﮕﻮﻳﻲ ﺍﺯ ﺩﻳﺪﻩ ﺯﺑﺎﻧﺸﻨﺎﺳﻲ ﻧﺨﻮﺍﻫﻴﻢ‬ ‫ﭘﺮﺩﺍﺧﺖ‪ .‬ﺣﺮﻓﻬﺎﻳﻴﻜﻪ ﺩﺭ ﺁﺫﺭﻱ ﺩﻳﮕﺮ ﻣﻴﺸﺪﻩ ﺗﺎ ﺁﻧﺠﺎ ﻛﻪ ﺍﺯ ﺩﻭ ﺑﻴﺘﻴﻬﺎﻱ ﺷﻴﺦ ﻭ ﺍﺯ ﺟﺎﻫﺎﻱ ﺩﻳﮕﺮﻱ ﺑﺪﺳﺖ ﻣﻴﺂﻳﺪ ﺍﻳﻨﻬﺎﺳﺖ‪:‬‬ ‫‪ ١‬ـ ﺩﺍﻝ‪ :‬ﺩﺍﻝ ﺩﺭ ﺁﺫﺭﻱ ﺩﺭ ﺑﻴﺸﺘﺮ ﺟﺎﻫﺎ ﺭﺍﺀ ﻣﻴﺸﺪﻩ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺩﺭ‪ :‬ﺁﻣﺮﻳﻢ ﻭ ﺷﺮﻡ ﻭ ﺑﻮﺭ ﻭ ﻧﻮﺭﻳﺮﻳﻢ ﻭ ﺑﻮﭘﺎﺭﺳﺮ ﻭ ﻣﺎﻧﻨﺪ‬ ‫ﺍﻳﻨﻬﺎ ﻛﻪ ﺑﺠﺎﻱ ﺁﻣﺪﻡ ﻭ ﺷﺪﻡ ﻭ ﺑﻮﺩ ﻭ ﻧﻮﺭﺩﻳﺪﻡ ﻭ ﺑﭙﺮﺳﺪ ﻣﻴﺂﻳﺪ‪.‬‬ ‫‪ ٢‬ـ ﺗﺎﺀ‪ :‬ﺗﺎﺀ ﻧﻴﺰ ﮔﺎﻫﻲ ﺭﺍﺀ ﻣﻴﺸﺪﻩ ﭼﻨﺎﻧﻜﻪ ﺩﺭ‪ :‬ﺣﺮﻳﻔﺮ ﻭ ﺩﻟﺮ ﻭ ﺣﻠﻤﺮ ﻭ ﺭﻭﺣﺮ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﻛﻪ ﺑﺠﺎﻱ ﺣﺮﻳﻔﺖ ﻭ ﺩﻟﺖ ﻭ‬ ‫ﺣﻠﻤﺖ ﻭ ﺭﻭﺣﺖ ﻣﻴﺂﻳﺪ‪.‬‬ ‫ﻛﻠﻤﻪ »ﻭﻭﺭﺑﺨﺖ« ﺭﺍﻛﻪ ﺩﺭ ﺩﻭ ﺑﻴﺘﻲ ﺑﺎﻧﻮﻱ ﺑﺎﻏﺒﺎﻥ ﺩﻳﺪﻳﻢ ﺍﺯ ﺣﺮﻑ ﻭﺍﻭ ﺩﺭ ﺁﻏﺎﺯ ﺁﻥ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺑﺎﺯﻣﺎﻧﺪﻩ ﺍﺯ ﺭﻭﻳﻪ ﺑﺴﻴﺎﺭ‬ ‫ﻛﻬﻦ ﻛﻠﻤﻪ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﻧﻤﻮﻧﻪ ﺩﻳﮕﺮ ﺍﺯ ﭘﻴﻮﺳﺘﮕﻲ ﺁﺫﺭﻱ ﺑﺎ ﺯﺑﺎﻧﻬﺎﻱ ﺑﺎﺳﺘﺎﻥ ﺍﻳﺮﺍﻥ ﻣﻴﺒﺎﺷﺪ‪ .‬ﺯﻳﺮﺍ ﺁﻥ ﺩﺭ ﭘﻬﻠﻮﻱ ﺍﺷﻜﺎﻧﻲ‬ ‫»ﻭﺍﺕ ﺑﺨﺖ« ﺑﻮﺩﻩ ﻛﻪ ﺳﭙﺲ ﺩﺭ ﭘﻬﻠﻮﻱ ﺳﺎﺳﺎﻧﻲ »ﻭﺕ ﺑﺨﺖ« ﺷﺪﻩ ﻭ ﻛﻨﻮﻥ »ﺑﺪﺑﺨﺖ« ﮔﻔﺘﻪ ﻣﻴﺸﻮﺩ‪» .‬ﻭﺍﺕ« ﻛﻬﻦ ﺩﺭ ﺁﺫﺭﻱ‬ ‫»ﻭﻭﺭ« ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﻣﺜﺎﻝ ﺩﻳﮕﺮ ﺍﺯ ﺟﺎﺑﺠﺎ ﺷﺪﻥ ﺗﺎﺀ ﻭ ﺭﺍﺀ ﻣﻴﺒﺎﺷﺪ‪.‬‬ ‫ﺩﺭ ﺯﺑﺎﻥ ﺍﺭﻣﻨﻲ ﻭ ﻧﻴﻤﺰﺑﺎﻥ ﺁﺭﺍﻧﻲ ﻧﻴﺰ ﺑﻴﺸﺘﺮ ﺩﺍﻟﻬﺎﻱ ﻓﺎﺭﺳﻲ ﺭﺍﺀ ﻣﻴﮕﺮﺩﻳﺪﻩ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺁﺭﺍﻧﻲ ﺑﺠﺎﻱ ﺁﻣﺪﻥ »ﺁﻣﺮﻥ« ﻭ ﺑﺠﺎﻱ‬ ‫ﺁﺩﻳﻨﻪ »ﺁﺭﻧﻪ« ﮔﻔﺘﻪ ﻣﻴﺸﺪﻩ‪.‬‬ ‫ﺩﺭ ﺍﺭﻣﻨﻲ ﻧﺎﻡ ﻣﺎﺩ »ﻣﺎﺭ« ﺍﺳﺖ ﻭ ﺳﺮﺯﻣﻴﻦ ﻣﺎﺩ ﺭﺍ »ﻣﺎﺭﺳﺘﺎﻥ« ﻣﻴﺨﻮﺍﻧﺪﻩ ﺍﻧﺪ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻦ ﺑﺴﻴﺎﺭ ﻣﻴﺒﺎﺷﺪ‪.‬‬

‫ﺁﺫﺭﻱ ﻳﺎ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺩﺭ ﻧﺎﻣﻬﺎﻱ ﺁﺑﺎﺩﻱ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻧﻴﺰ ﻣﺜﺎﻟﻬﺎ ﺑﺮﺍﻱ ﺟﺎﺑﺠﺎ ﺷﺪﻥ ﺩﺍﻝ ﻭ ﺭﺍﺀ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ ﭼﻨﺎﻧﻜﻪ »ﺳﻔﻴﺪ ﺧﺎﻧﻲ« ﻛﻪ ﻧﺎﻡ ﻳﻚ‬ ‫ﺩﻳﻬﻲ ﺍﺳﺖ ﺩﺭ ﺯﺑﺎﻧﻬﺎ »ﺍﺳﭙﺮ ﺧﻮﻥ« ﺧﻮﺍﻧﺪﻩ ﻣﻴﺸﻮﺩ ﻭ ﻣﺎﻧﻨﺪ ﺁﻥ ﻧﻴﺰ ﻫﺴﺖ‪.‬‬ ‫ﻟﻴﻜﻦ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﮔﺎﻫﻲ ﻧﻴﺰ ﺩﺍﻝ ﻳﺎﺀ ﻣﻴﮕﺮﺩﻳﺪﻩ ﭼﻨﺎﻧﻜﻪ ﻣﺎ ﺁﻥ ﺭﺍ ﺩﺭ ﺧﻮﺩ ﻧﺎﻡ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻛﻪ ﻧﺨﺴﺖ »ﺁﺗﻮﺭﭘﺎﺩﮔﺎﻥ«‬ ‫ﺑﻮﺩﻩ ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭﻛﻠﻤﻪ ﻣﺎﻳﺎﻥ ﻛﻪ ﺑﻴﮕﻤﺎﻥ ﻧﺨﺴﺖ »ﻣﺎﺩﺍﻥ« ﺑﻮﺩﻩ ﻣﻴﺒﻴﻨﻴﻢ ﻭ ﺍﻳﻦ ﻧﻤﻮﻧﻪ ﺩﻳﮕﺮﻱ ﺍﺯ ﻳﻜﻲ ﻧﺒﻮﺩﻥ ﺯﺑﺎﻥ ﻫﻤﻪ‬ ‫ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻣﻴﺒﺎﺷﺪ‪.‬‬ ‫‪ ٣‬ـ ﭼﻴﻢ‪ :‬ﭼﻴﻢ ﺑﻴﺸﺘﺮ ﺩﺭ ﺁﻏﺎﺯ ﻛﻠﻤﻪ ﻫﺎ ﺟﻴﻢ ﻣﻴﺸﺪﻩ ﭼﻨﺎﻧﻜﻪ ﺩﺭ‪ :‬ﺑﻮﺟﻴﻨﻢ ﻭ ﺟﺶ ﻛﻪ ﺑﺠﺎﻱ ﭼﺸﻢ ﺁﻣﺪﻩ‪.‬‬ ‫‪ ٤‬ـ ﺳﻴﻦ‪ :‬ﺳﻴﻦ ﺩﺭ ﺁﻏﺎﺯ ﻛﻠﻤﻪ ﻫﺎ ﺑﻴﺸﺘﺮ ﭼﻴﻢ ﻣﻴﺸﺪﻩ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺩﺭﺑﺎﺭﻩ ﭼﻮ ﻭ ﺳﻲ ﮔﻔﺘﻴﻢ‪ .‬ﻧﻴﺰ ﺩﺭ ﺯﺑﺎﻥ ﺍﻣﺮﻭﺯﻱ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ‬ ‫ﺑﺠﺎﻱ ﺳﺮﻳﺶ »ﭼﺮﻳﺶ« ﮔﻔﺘﻪ ﺷﻮﺩ ﻭ ﺩﺭ ﺍﺭﻣﻨﻲ ﺑﺠﺎﻱ ﺳﺮﺩ »ﭼﻮﺭﺩ« ﺁﻭﺭﻧﺪ ﻭ ﻣﺎﻧﻨﺪ ﺁﻥ ﻧﻴﺰ ﻫﺴﺖ‪ .‬ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﻧﺎﻣﻬﺎﻱ ﺁﺑﺎﺩﻱ‬ ‫ﻣﺜﺎﻟﻬﺎ ﺑﺮﺍﻱ ﺁﻥ ﺗﻮﺍﻥ ﻳﺎﻓﺖ ﻭ ﻣﺜﻼ »ﭼﻬﺮﮔﺎﻥ« ﺭﺍ ﺗﻮﺍﻥ ﮔﻔﺖ ﻛﻪ »ﺳﻬﺮﮔﺎﻥ« ﺑﻮﺩﻩ‪.‬‬ ‫‪ ٥‬ـ ﺑﺎﺀ‪ :‬ﺑﺎﺀ ﺩﺭ ﺁﻏﺎﺯ ﻛﻠﻤﻪ ﻫﺎ ﺑﻴﺸﺘﺮ ﻣﻴﻢ ﻣﻴﺸﺪﻩ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺯﺑﺎﻥ ﺍﻣﺮﻭﺯﻱ ﺑﺠﺎﻱ ﺑﻬﺎﻧﻪ ﻭ ﺑﻴﺸﻪ ﻭ ﺑﺸﮕﻴﻦ‪ ،‬ﻣﺎﻫﺎﻧﺎ ﻭ ﻣﻴﺸﻪ ﻭ‬ ‫ﻣﺸﮕﻴﻦ ﺁﻭﺭﺩﻩ ﺷﻮﺩ‪ .‬ﺩﺭ ﺍﺭﻣﻨﻲ ﻧﻴﺰ ﭼﻨﻴﻦ ﺍﺳﺖ ﻭ ﻣﺜﻼ ﺑﺠﺎﻱ ﺑﻨﻔﺸﻚ )ﺑﻨﻔﺸﻪ( »ﻣﺎﻧﻮﺷﺎﻙ« ﮔﻔﺘﻪ ﺷﻮﺩ‪ .‬ﻫﻢ ﮔﻮﻳﺎ ﻳﻜﻲ ﺍﺯ‬ ‫ﺟﺪﺍﻳﻴﻬﺎﻱ ﺷﻤﺎﻝ ﻭ ﺟﻨﻮﺏ ﻫﻤﻴﻦ ﺑﻮﺩﻩ ﭼﻨﺎﻧﻜﻪ ﻣﺎ ﺁﻧﺮﺍ ﺩﺭﺑﺎﺭﻩ ﻧﺎﻡ ﺑﺎﺳﺘﺎﻥ ﻫﻤﺪﺍﻥ ﻣﻴﻴﺎﺑﻴﻢ ﻛﻪ »ﻫﺎﻛﺒﺎﺗﺎﻥ« ﻭ »ﻫﺎﻛﻤﺎﺗﺎﻥ« ﻫﺮ ﺩﻭ‬ ‫ﮔﻔﺘﻪ ﻣﻴﺸﺪﻩ‪.‬‬ ‫‪٦‬ـ ﭘﺎﺀ‪ :‬ﭘﺎﺀ ﺩﺭ ﺁﻏﺎﺯ ﻛﻠﻤﻪ ﻫﺎ ﺑﻴﺸﺘﺮ ﺑﺎﺀ ﻣﻴﺸﺪﻩ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺯﺑﺎﻥ ﻛﻨﻮﻧﻲ ﺑﺠﺎﻱ ﭘﺲ »ﺑﺲ« ﮔﻔﺘﻪ ﺷﻮﺩ‪ ،‬ﻧﻴﺰ ﻣﺎ ﺁﻧﺮﺍ ﺩﺭ ﻧﺎﻡ‬ ‫ﺧﻮﺩ ﺍﺳﺘﺎﻥ ﻣﻴﻴﺎﺑﻴﻢ ﻛﻪ ﺁﺗﻮﺭﭘﺎﺩﮔﺎﻥ ﺑﻮﺩﻩ ﻭ ﺁﺫﺭﺑﺎﻳﮕﺎﻥ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﺭﻣﻨﻲ ﻧﻴﺰ ﭼﻨﻴﻦ ﺍﺳﺖ ﻭ ﻣﺜﻼ ﺑﺠﺎﻱ »ﺍﺳﭙﺎﺩﺑﺖ«‬ ‫)ﺳﭙﻬﺒﺪ( »ﺍﺳﻴﺎﺭﺍﺑﺪ« ﮔﻔﺘﻪ ﺷﻮﺩ‪ .‬ﺍﺯ ﺍﻳﻨﺠﺎ ﻣﻴﺘﻮﺍﻥ ﭘﻨﺪﺍﺷﺖ ﻛﻪ ﻛﻠﻤﻪ »ﺑﻮﺭﻱ« ﺩﺭ ﻟﻨﮕﻪ ﺩﻭﻡ ﺩﻭﺑﻴﺘﻲ ﻫﻔﺘﻢ ﺩﻳﮕﺮ ﺷﺪﻩ ﻛﻠﻤﻪ »ﭘﺮ«‬ ‫ﻣﻴﺒﺎﺷﺪ‪.‬‬ ‫‪٧‬ـ ﺩﺍﻝ‪ :‬ﺩﺍﻝ ﺩﺭ ﺁﻏﺎﺯ ﻛﻠﻤﻪ ﻫﺎ ﺑﻴﺸﺘﺮ ﺯﺍﺀ ﻣﻴﺸﺪﻩ ﭼﻨﺎﻧﻜﻪ ﺩﺭ‪ :‬ﺯﺍﻧﻴﺮ ﻛﻪ ﺑﺠﺎﻱ ﺩﺍﻧﺪ ﺁﻣﺪﻩ‪.‬‬ ‫ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﻛﺎﺭ »ﺑﻮﺩﻥ«‪:‬‬ ‫ﻳﻚ ﭼﻴﺰ ﺩﻳﮕﺮ ﻛﻪ ﻣﻴﺒﺎﻳﺪ ﻳﺎﺩ ﻛﻨﻴﻢ ﭼﮕﻮﻧﮕﻲ ﻛﺎﺭ »ﺑﻮﺩﻥ« ﺍﺳﺖ‪ .‬ﭼﻨﺎﻧﻜﻪ ﻣﻴﺪﺍﻧﻴﻢ ﺍﻳﻦ ﺩﺭ ﻓﺎﺭﺳﻲ ﺍﻣﺮﻭﺯﻱ ﺩﺭﺁﻣﻴﺨﺘﻪ‬ ‫ﺑﻜﺎﺭ ﻣﻴﺮﻭﺩ‪ .‬ﺯﻳﺮﺍ ﺩﺭ ﮔﺬﺷﺘﻪ ﺑﻮﺩ ﻭ ﺑﻮﺩﻩ ﻭ ﻣﻴﺒﻮﺩ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﻣﻴﺂﻭﺭﻧﺪ ﻭ ﻣﻴﺒﺎﻳﺴﺖ ﺩﺭ ﺍﻛﻨﻮﻥ ﺑﻮﺩ ﻭ ﻣﻴﺒﻮﺩ ) ﺑﺎ ﺯﺑﺮ ﻭﺍﻭ(‬ ‫ﮔﻮﻳﻨﺪ‪ ،‬ﻭ ﻣﺎ ﻧﻮﺷﺘﻪ ﺍﻳﻢ ﻛﻪ ﺑﻴﺸﺘﺮ ﻛﺎﺭﻫﺎ ﺩﺭ ﻓﺎﺭﺳﻲ ﺍﻣﺮﻭﺯﻱ ﺑﺪﻳﻨﺴﺎﻥ ﺩﻭ ﺗﻴﺮﻩ ﺁﻳﺪ‪ .‬ﻭﻟﻲ ﺑﻮﺩﻥ ﻳﺎ )ﺑﻮﺭﻥ( ﺩﺭ ﺁﺫﺭﻱ ﻳﻚ ﺗﻴﺮﻩ‬ ‫ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ‪ .‬ﻛﻠﻤﻪ ﻫﺎﻳﻲ ﻛﻪ ﺍﺯ ﺍﻳﻦ ﺭﻳﺸﻪ ﺩﺭ ﺩﻭ ﺑﻴﺘﻴﻬﺎﻱ ﺷﻴﺦ ﻭ ﺩﻳﮕﺮ ﺟﻤﻠﻪ ﻫﺎﺳﺖ ﺍﻳﻨﻬﺎﺳﺖ‪ :‬ﺑﻲ ـ ﺑﻮﻡ ـ ﺑﻮﺭ ـ ﺑﺮﻡ ـ ﺑﺮﻱ‪.‬‬ ‫ﺑﻲ‪ :‬ﺍﻳﻦ ﺑﺠﺎﻱ »ﺍﺳﺖ« )ﻣﻴﺒﺎﺷﺪ( ﺁﻭﺭﺩﻩ ﺷﺪﻩ‪ :‬ﺷﻴﺨﻢ ﺷﻴﺨﻲ ﻛﻪ ﺍﺣﺴﺎﻧﺶ ﺑﺎ ﻫﻤﻲ ﺑﻲ‪.‬‬ ‫ﺑﻮﺭ‪ :‬ﺍﻳﻦ ﮔﺎﻫﻲ ﺑﺠﺎﻱ »ﺷﺪ« )ﺑﻮﺩ( ﺁﻭﺭﺩﻩ ﺷﺪﻩ‪ :‬ﺩﻟﻢ ﺯﻧﺪﻩ ﺑﻨﺎﻡ ﻣﺼﻄﻔﻲ ﺑﻮﺩ ﻭ ﮔﺎﻫﻲ ﺑﻤﻌﻨﻲ »ﺑﺎﺷﺪ« )ﺑﻮﺩ ـ ﺑﺎ ﺯﺑﺮ ﻭﺍﻭ(‪:‬‬ ‫ﺁﺯﻭﺍﺟﻢ ﺍﻭﻳﺎﻥ ﺗﻨﻬﺎ ﭼﻮ ﻣﻦ ﺑﻮﺭ‪ .‬ﭘﻴﺪﺍﺳﺖ ﻛﻪ »ﺑﻮﺭ« ﮔﺬﺷﺘﻪ )ﺑﺮ ﻭﺯﻥ ﺳﻮﺭ( ﺑﺎ »ﺑﻮﺭ« ﺍﻛﻨﻮﻥ )ﻛﻪ ﻣﻴﺒﺎﻳﺴﺖ ﺑﺎ ﺯﺑﺮ ﻭﺍﻭ ﻭ ﺑﺮ ﻭﺯﻥ‬ ‫ﺷﻤﺮ( ﺑﺎﺷﺪ ﺩﺭ ﺯﺑﺎﻧﻬﺎ ﻳﻜﻲ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺑﻮﻡ‪ :‬ﺍﻳﻦ ﺑﺠﺎﻱ »ﺑﺎﺷﻢ« ﺁﻭﺭﺩﻩ ﺷﺪﻩ‪ :‬ﺑﻤﻦ ﺟﺎﻧﻲ ﺑﺪﻩ ﺍﺯ ﺟﺎﻧﻮﺭ ﺑﻮﻡ‪ .‬ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﻧﻴﺰ ﻧﺨﺴﺖ ﺑﻮﻡ )ﺑﺎ ﺯﺑﺮ ﻭﺍﻭ( ﺑﻮﺩﻩ ﻭ‬ ‫ﺩﺭ ﺯﺑﺎﻧﻬﺎ ﺑﻮﻡ )ﺑﺮ ﻭﺯﻥ ﺭﻭﻡ( ﮔﺮﺩﻳﺪﻩ‪.‬‬

‫ﺁﺫﺭﻱ ﻳﺎ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺑﺮﻱ‪ :‬ﺍﻳﻦ ﺭﺍ ﻫﻢ ﺩﺭ ﺟﻤﻠﻪ ﺍﻱ ﻛﻪ ﺻﺪﺭ ﺍﻟﺪﻳﻦ ﺍﺯ ﺯﺑﺎﻥ ﺷﻴﺦ ﺻﻔﻲ ﺁﻭﺭﺩﻩ ﻣﻴﻴﺎﺑﻴﻢ )ﻛﺎﺭ ﺗﻤﺎﻡ ﺑﺮﻱ( ﻭ ﭼﻮﻥ ﺁﻧﺮﺍ ﺑﻤﻌﻨﻲ‬ ‫»ﺑﻮﺩ« ﺁﻭﺭﺩﻩ ﺗﻮﺍﻥ ﮔﻔﺖ ﻛﻪ ﺁﻥ ﻧﻴﺰ ﻏﻠﻂ ﺍﺳﺖ ﻭ ﺑﺎﺷﺪ ﻛﻪ ﺩﺭﺳﺖ ﺁﻥ »ﺑﻮﺭ« ﺑﻮﺩﻩ‪.‬‬ ‫ﺍﺯ ﺍﻳﻨﺠﺎ ﻳﻚ ﻧﻜﺘﻪ ﺩﻳﮕﺮﻱ ﺑﺪﺳﺖ ﻣﻴﺂﻳﺪ ﻭ ﺁﻥ ﺍﻳﻨﻜﻪ ﺟﺪﺍﻳﻲ ﻛﻪ ﺩﺭ ﺯﺑﺎﻥ ﺍﻣﺮﻭﺯﻱ ﻣﻴﺎﻧﻪ »ﺑﻮﺩﻥ« ﻭ »ﺷﺪﻥ« ﻣﻴﮕﺰﺍﺭﻧﺪ ﻭ‬ ‫ﮔﺎﻫﻲ ﺁﻧﺮﺍ ﻭ ﮔﺎﻫﻲ ﺍﻳﻨﺮﺍ ﻣﻴﺂﻭﺭﻧﺪ‪ ،‬ﭼﻨﻴﻦ ﭼﻴﺰﻱ ﺩﺭ ﺁﺫﺭﻱ ﻧﺒﻮﺩﻩ ﻭ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﻟﻨﮕﻪ ﭼﻬﺎﺭﻡ ﺩﻭ ﺑﻴﺘﻲ ﭘﻨﺠﻢ ﭘﻴﺪﺍﺳﺖ ﺩﺭ ﺁﻥ‬ ‫ﻧﻴﻤﺰﺑﺎﻥ »ﺷﺪﻥ« ﺑﻤﻌﻨﻲ ﺭﻓﺘﻦ ﺑﻮﺩﻩ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﭘﻬﻠﻮﻱ ﻧﻴﺰ ﻫﻤﻴﻦ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﻧﻤﻮﻧﻪ ﺩﻳﮕﺮﻱ ﺍﺯ ﭘﻴﻮﺳﺘﮕﻲ ﺁﺫﺭﻱ ﺑﺎ ﺯﺑﺎﻧﻬﺎﻱ‬ ‫ﺑﺎﺳﺘﺎﻥ ﻣﻴﺒﺎﺷﺪ‪.‬‬

‫ﮔﻔﺘﺎﺭ ﺷﺸﻢ‬ ‫ﻧﻤﻮﻧﻪ ﻫﺎﻳﻲ ﻛﻪ ﺷﺎﻳﺪ ﺍﺯ ﺁﺫﺭﻳﺴﺖ‬ ‫ﺍﺯ ﺁﻧﭽﻪ ﺗﺎ ﺍﻳﻨﺠﺎ ﮔﻔﺘﻴﻢ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺯﻣﺎﻧﻴﻜﻪ ﺁﺫﺭﻱ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺭﻭﺍﺝ ﻣﻴﺪﺍﺷﺘﻪ ﺷﻌﺮ ﺳﺮﻭﺩﻥ ﺑﺎ ﺁﻥ ﻧﻴﻤﺰﺑﺎﻥ ﺷﻨﺎﺧﺘﻪ‬ ‫ﺑﻮﺩﻩ‪ ،‬ﻛﻪ ﮔﺬﺷﺘﻪ ﺍﺯ ﺷﻌﺮﻫﺎﻱ ﺳﺎﺩﻩ ﻋﺎﻣﻴﺎﻧﻪ ﻛﻪ ﻧﺎﮔﺰﻳﺮ ﻫﺮ ﺯﺑﺎﻥ ﻭ ﻧﻴﻤﺰﺑﺎﻧﻲ ﺁﻥ ﺭﺍ ﺩﺍﺭﺩ‪ ،‬ﺷﻌﺮﻫﺎﻱ ﺑﻬﺘﺮ ﻭ ﻧﻮﺷﺘﻨﻲ ﺑﻮﻳﮋﻩ‬ ‫ﺩﻭ ﺑﻴﺘﻴﻬﺎ ﺩﺭ ﺁﻥ ﺳﺮﻭﺩﻩ ﻣﻴﺸﺪﻩ ﻭ ﭼﻮﻥ ﺁﻥ ﺯﺑﺎﻥ ﺍﺯ ﻣﻴﺎﻥ ﺭﻓﺘﻪ ﺍﻳﻨﻬﺎ ﻧﻴﺰ ﻧﺎﭘﺪﻳﺪ ﺷﺪﻩ‪ ،‬ﻣﮕﺮ ﺁﻧﻬﺎﻳﻴﻜﻪ ﺩﺭ ﭘﺎﺭﻩ ﺟﻨﮕﻬﺎﻱ ﻛﻬﻦ‬ ‫ﻣﺎﻧﺪﻩ ﻭ ﻣﻴﺘﻮﺍﻥ ﺑﺎ ﺟﺴﺘﺠﻮ ﺑﺪﺳﺖ ﺁﻭﺭﺩ‪ .‬ﻣﺎ ﭼﻮﻥ ﭼﺎﭖ ﻧﺨﺴﺖ ﺍﻳﻦ ﺩﻓﺘﺮ ﺭﺍ ﺑﻴﺮﻭﻥ ﺩﺍﺩﻳﻢ ﭼﺸﻢ ﺩﺍﺷﺘﻴﻢ ﭼﻴﺰﻫﺎﻳﻲ ﺑﺪﺳﺖ ﺁﻳﺪ‬ ‫ﻭ ﺧﺮﺳﻨﺪﻳﻢ ﻛﻪ ﺁﻗﺎﻱ ﻧﺎﺻﺮ ﺭﻭﺍﻳﻲ ﻫﻔﺘﺎﺩ ﺑﻴﺖ ﻛﻤﺎ ﺑﻴﺶ ﭘﻴﺪﺍ ﻛﺮﺩ ﻭ ﻓﺮﺳﺘﺎﺩ ﻛﻪ ﺍﻳﻨﻚ ﺁﻧﻬﺎ ﺭﺍ ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﻴﺂﻭﺭﻳﻢ‪.‬‬ ‫ﭼﻨﺎﻧﻜﻪ ﺁﻗﺎﻱ ﺭﻭﺍﻳﻲ ﻧﻮﺷﺘﻪ ﺷﻌﺮﻫﺎﻳﻲ ﻛﻪ ﺑﻨﺎﻡ ﻛﺸﻔﻲ ﻭ ﻣﻌﺎﻟﻲ ﻭ ﺁﺩﻡ ﻭ ﺧﻠﻴﻔﻪ ﺻﺎﺩﻕ ﺍﺳﺖ ﺩﺭ ﺟﻨﮕﻲ ﺩﺭ ﺗﺎﻟﺶ ﺩﻳﺪﻩ‬ ‫ﺷﺪﻩ ﻭ ﺑﺪﺍﻧﺴﺎﻥ ﻛﻪ ﺩﺭ ﺁﻧﺠﺎﺳﺖ ﺑﻲ ﻫﻴﭽﮕﻮﻧﻪ ﺩﺳﺘﺒﺮﺩﻱ ﺭﻭﻧﻮﻳﺲ ﺷﺪﻩ ﻭﻟﻲ ﺷﻌﺮﻫﺎﻱ ﺭﺍﺟﻲ ﺭﺍ ﺧﻮﺩ ﺁﻗﺎﻱ ﺭﻭﺍﻳﻲ ﺩﺭ‬ ‫ﺧﻠﺨﺎﻝ ﺍﺯ ﺟﻨﮕﻲ ﺑﺪﺳﺖ ﺁﻭﺭﺩﻩ ﻭ ﺁﻥ ﻧﻴﺰ ﺑﻲ ﺩﺳﺘﺒﺮﺩ ﺭﻭﻧﻮﻳﺲ ﺷﺪﻩ‪ .‬ﺳﺨﻦ ﺩﺭ ﺍﻳﻨﺠﺎﺳﺖ ﻛﻪ ﭼﻮﻥ ﮔﻮﻳﻨﺪﮔﺎﻥ ﻫﻴﭽﻴﻚ‬ ‫ﺷﻨﺎﺧﺘﻪ ﻧﻤﻴﺒﺎﺷﻨﺪ ﻭ ﺑﻴﮕﻤﺎﻥ ﺩﺍﻧﺴﺘﻪ ﻧﻴﺴﺖ ﻛﻪ ﺍﺯ ﻣﺮﺩﻡ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺑﻮﺩﻩ ﺍﻧﺪ‪ ،‬ﺍﺯ ﺍﻳﻨﺮﻭ ﺩﺭﺑﺎﺭﻩ ﺷﻌﺮﻫﺎ ﻧﻴﺰ ﻧﺘﻮﺍﻥ ﮔﻔﺖ ﺑﻴﮕﻤﺎﻥ ﺩﺭ‬ ‫ﺯﺑﺎﻥ ﺁﺫﺭﻳﺴﺖ ﻭ ﻛﺴﻲ ﺗﻮﺍﻧﺪ ﭘﻨﺪﺍﺷﺖ ﻛﻪ ﭼﻨﺎﻧﻜﻪ ﺟﻨﮓ ﺩﺭ ﺗﺎﻟﺶ ﭘﻴﺪﺍ ﺷﺪﻩ ﮔﻮﻳﻨﺪﮔﺎﻥ ﻧﻴﺰ ﺍﺯ ﻣﺮﺩﻡ ﺗﺎﻟﺶ ﺑﻮﺩﻩ ﺍﻧﺪ ﻭ ﺷﻌﺮﻫﺎ‬ ‫ﺑﺎ ﺯﺑﺎﻥ ﺗﺎﻟﺸﻲ ﻣﻴﺒﺎﺷﺪ‪ .‬ﻟﻴﻜﻦ ﺁﻗﺎﻱ ﺭﻭﺍﻳﻲ ﻛﻪ ﺧﻮﺩ ﺩﺍﻧﺶ ﺑﺴﺰﺍ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﻫﺎ ﻣﻴﺪﺍﺭﺩ ﻭ ﺍﺯ ﺯﺑﺎﻥ ﺗﺎﻟﺶ ﺑﻴﻜﺒﺎﺭ ﻧﺎﺁﮔﺎﻩ ﻧﻴﺴﺖ‬ ‫ﺍﻳﻨﻬﺎ ﺭﺍ ﺩﺭ ﺯﺑﺎﻥ ﺗﺎﻟﺶ ﻧﻤﻴﺸﻨﺎﺳﻨﺪ ﻭ ﺑﻴﮕﻤﺎﻧﺴﺖ ﻛﻪ ﺑﺂﺫﺭﻳﺴﺖ‪ .‬ﻣﺎ ﻧﻴﺰ ﭼﻮﻥ ﻣﻴﻨﮕﺮﻳﻢ ﻧﺸﺎﻧﻪ ﻫﺎﻱ ﺁﺫﺭﻱ ﺭﺍ ﺍﺯ ﻛﻠﻤﻪ ﻫﺎﻱ‬ ‫ﺩﺭﺩﻩ ﺟﺮ ﻭ ﺁﺯ ﻭ ﭼﻪ ﻭ ﺟﺎﺑﺠﺎ ﺷﺪﻥ ﺗﺎﺀ ﺑﺮﺍﺀ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻦ ﺩﺭ ﺁﻧﻬﺎ ﻣﻴﻴﺎﺑﻴﻢ‪ .‬ﺍﮔﺮﭼﻪ ﺩﺭ ﺑﺮﺧﻲ ﭼﻴﺰﻫﺎ ﺟﺪﺍﻳﻲ ﻣﻴﺎﻧﻪ ﺁﻧﻬﺎ ﺑﺎ ﺯﺑﺎﻥ‬ ‫ﺩﻭ ﺑﻴﺘﻴﻬﺎﻱ ﺷﻴﺦ ﺻﻔﻲ ﻣﻴﺒﻴﻨﻴﻢ ﻭ ﻟﻴﻜﻦ ﭼﻮﻥ ﺩﺍﻧﺴﺘﻪ ﺍﻳﻢ ﺁﺫﺭﻱ ﺑﭽﻨﺪﻳﻦ ﮔﻮﻧﻪ ﺑﻮﺩﻩ ﺍﻳﻨﺴﺖ ﺁﻧﺮﺍ ﺟﻠﻮﮔﻴﺮ ﭘﻨﺪﺍﺭ ﺧﻮﺩ‬ ‫ﻧﻤﻴﺸﻤﺎﺭﻳﻢ ﻭ ﻛﻮﺗﺎﻩ ﺳﺨﻦ ﺁﻧﻜﻪ ﻣﺎ ﻧﻴﺰ ﺍﻳﻨﻬﺎ ﺭﺍ ﺁﺫﺭﻱ ﻣﻴﭙﻨﺪﺍﺭﻳﻢ ﺍﮔﺮﭼﻪ ﺑﻴﮕﻤﺎﻥ ﻧﻤﻴﺒﺎﺷﻴﻢ ﻭ ﺍﺯ ﺍﻳﻨﺮﻭﺳﺖ ﻛﻪ ﺁﻧﻬﺎ ﺭﺍ ﺩﺭ‬ ‫ﮔﻔﺘﺎﺭ ﺟﺪﺍﮔﺎﻧﻪ ﺍﻱ ﻣﻴﺂﻭﺭﻳﻢ ﻭ ﺍﮔﺮ ﻛﺴﺎﻧﻲ ﺑﺠﺴﺘﺠﻮﻱ ﺑﻴﺸﺘﺮﻱ ﺩﺭﺑﺎﺭﻩ ﺁﺫﺭﻱ ﭘﺮﺩﺍﺧﺘﻨﺪ ﺑﺎﺷﺪ ﻛﻪ ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺍﻳﻨﻬﺎ ﻧﻴﺰ ﺑﺎﻧﺪﻳﺸﻪ‬ ‫ﺭﻭﺷﻨﺘﺮﻱ ﺭﺳﻨﺪ‪.‬‬ ‫ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﻛﻪ ﺩﺭ ﺍﻳﻨﻬﺎ ﻏﻠﻄﻬﺎﻱ ﻓﺮﺍﻭﺍﻥ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ ﻭ ﻣﺎ ﻫﻴﭻ ﺩﺳﺘﻲ ﺑﺂﻧﻬﺎ ﻧﺰﺩﻩ ﻭ ﻫﻤﭽﻨﺎﻧﻜﻪ ﻫﺴﺖ ﺑﺤﺎﻝ ﺧﻮﺩ‬ ‫ﮔﺰﺍﺭﺩﻩ ﺍﻳﻢ ﻭ ﺗﻨﻬﺎ ﭼﻴﺰﻳﻜﻪ ﺍﺯ ﺧﻮﻳﺶ ﺑﺂﻧﻬﺎ ﺍﻓﺰﻭﺩﻩ ﺍﻳﻢ ﺍﻳﻨﺴﺖ ﻛﻪ ﻣﻌﻨﻲ ﺑﺮﺧﻲ ﻛﻠﻤﻪ ﻫﺎ ﻭ ﭘﺎﺭﻩ ﺗﻜﻪ ﻫﺎ ﺭﺍ ﻛﻪ ﻣﻴﺪﺍﻧﻴﻢ ﺩﺭ ﺯﻳﺮ‬ ‫ﺻﻔﺤﻪ ﺁﻭﺭﺩﻩ ﺍﻳﻢ ﻭ ﺍﻳﻨﻬﺎ ﻧﻴﺰ ﺑﻴﺸﺘﺮ ﺍﺯ ﺁﻗﺎﻱ ﺭﻭﺍﻳﻲ ﻣﻴﺒﺎﺷﺪ‪.‬‬ ‫ﻫﻢ ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﻛﻪ ﺑﺮﺧﻲ ﺩﻭ ﺑﻴﺘﻴﻬﺎ ﻛﻪ ﺑﻨﺎﻡ ﻣﻌﺎﻟﻲ ﻳﺎ ﻛﺸﻔﻲ ﻳﺎ ﺭﺍﺟﻲ ﺁﻭﺭﺩﻩ ﺷﺪﻩ ﺑﻨﺎﻡ ﺑﺎﺑﺎ ﻃﺎﻫﺮ ﻟﺮ ﺷﻨﺎﺧﺘﻪ ﺍﺳﺖ ﻭ ﺑﺎ‬ ‫ﺍﻧﺪﻙ ﺟﺪﺍﻳﻲ ﻣﻴﺎﻧﻪ ﺷﻌﺮﻫﺎﻱ ﺍﻭ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ ﻭ ﻣﺎ ﮔﻤﺎﻥ ﺑﻴﺸﺘﺮ ﺑﺮ ﺁﻥ ﻣﻴﺒﺮﻳﻢ ﻛﻪ ﺑﻮﺩﻧﺶ ﺍﺯ ﺑﺎﺑﺎ ﺩﺭﺳﺖ ﺑﺎﺷﺪ‪ .‬ﺑﺎ ﺍﻳﻨﻬﻤﻪ ﭼﻮﻥ‬ ‫ﻧﺨﻮﺍﺳﺘﻪ ﺍﻳﻢ ﭼﻴﺰﻱ ﺍﺯ ﺍﻧﺪﻳﺸﻪ ﺧﻮﺩ ﺑﻜﺎﺭ ﺑﻨﺪﻳﻢ ﺁﻧﻬﺎ ﺭﺍ ﺟﺪﺍ ﻧﻜﺮﺩﻩ ﻭ ﺩﺭ ﺍﻳﻨﺠﺎ ﺁﻭﺭﺩﻩ ﺍﻳﻢ‪.‬‬ ‫ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ ﮔﻮﻳﻨﺪﮔﺎﻥ ﺷﻨﺎﺧﺘﻪ ﻧﻤﻴﺒﺎﺷﻨﺪ ﻭﻟﻲ ﻳﻜﻲ ﺍﺯ ﺍﻳﺸﺎﻥ ﻛﻪ ﺧﻠﻴﻔﻪ ﺻﺎﺩﻕ ﺧﻠﻴﻔﻪ ﺍﺳﺘﺎﻥ ﺻﻔﻮﻳﻪ ﺑﺎﺷﺪ ﻧﺎﻣﺶ‬ ‫ﻣﻴﺮﺳﺎﻧﺪ ﻛﻪ ﺍﺯ ﻣﺮﺩﻡ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻣﻴﺒﻮﺩﻩ ﺯﻳﺮﺍ ﺑﻴﮕﻤﺎﻥ ﺍﻳﻦ ﺷﻌﺮﻫﺎ ﭘﻴﺶ ﺍﺯ ﭘﻴﺪﺍﻳﺶ ﭘﺎﺩﺷﺎﻫﻲ ﺻﻔﻮﻳﺎﻥ ﺳﺮﻭﺩﻩ ﺷﺪﻩ ﻭ ﭼﻨﺎﻧﻜﻪ‬

‫ﺁﺫﺭﻱ ﻳﺎ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﮔﻔﺘﻴﻢ ﺁﺫﺭﻱ ﺗﺎ ﺯﻣﺎﻥ ﺷﺎﻩ ﺍﺳﻤﺎﻋﻴﻞ ﺍﺯ ﺷﻬﺮﻫﺎ ﺑﺮﺍﻓﺘﺎﺩﻩ ﺑﻮﺩﻩ ﻭ ﻣﺎ ﺍﻳﻨﺮﺍ ﻫﻢ ﻣﻴﺪﺍﻧﻴﻢ ﻛﻪ ﭘﻴﺶ ﺍﺯ ﭘﺎﺩﺷﺎﻫﻲ ﺻﻔﻮﻳﺎﻥ ﺑﺴﺘﮕﺎﻥ ﺁﻥ‬ ‫ﺧﺎﻧﺪﺍﻥ ﺑﻴﺸﺘﺮ ﺍﺯ ﻣﺮﺩﻡ ﺧﻮﺩ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻣﻴﺒﻮﺩﻧﺪ‪.‬‬ ‫ﺍﺯ ﺷﮕﻔﺘﻴﻬﺎﺳﺖ ﻛﻪ ﻧﺎﻡ ﺁﺩﻡ ﻛﻪ ﺁﻭﺭﺩﻩ ﺷﺪﻩ ﺩﺭ ﺟﻨﮓ ﺍﻭ ﺭﺍ ﻫﻤﺎﻥ ﺁﺩﻡ ﻧﻴﺎﻱ ﻧﺨﺴﺘﻴﻦ ﺁﺩﻣﻴﺎﻥ ﺷﻤﺎﺭﺩﻩ ﻭ ﭼﻨﻴﻦ ﻧﻮﺷﺘﻪ‬ ‫ﻛﻪ ﺯﺑﺎﻥ ﺁﺩﻡ ﻭ ﺣﻮﺍ ﻫﻤﻴﻨﮕﻮﻧﻪ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺁﺩﻡ ﻛﻪ ﺩﺍﻧﺴﺘﻪ ﻧﻴﺴﺖ ﻛﻪ ﺑﻮﺩﻩ ﻭ ﻛﻲ ﺑﻮﺩﻩ ﺩﻭ ﺑﻴﺘﻲ ﻣﻴﺴﺮﻭﺩﻩ ﺁﻧﻬﻢ ﺑﻪ ﻧﻴﻤﺰﺑﺎﻥ‬ ‫ﺁﺫﺭﻱ!‬ ‫ﻛﻨﻮﻥ ﺑﺂﻭﺭﺩﻥ ﺷﻌﺮﻫﺎ ﻣﻴﭙﺮﺩﺍﺯﻳﻢ‪:‬‬ ‫ﻣﻦ ﻛﻼﻡ ﻛﺸﻔﻲ‬ ‫ﺍﺷﺘﻪ ﭼﺸﻤﺎﻥ ﭼﻤﻦ ﺩﻝ ﺑﺮﺩﻩ‪ ١‬ﻣﺎ‬

‫‪٢‬‬

‫ﻟﻮ‪ ٣‬ﺍﺯ ﺧﻮﻥ ﺩﻳﻠﻴﻢ ﺧﻮﺭﺩﻩ ﻣﺎ‬

‫‪٤‬‬

‫ﻛﻪ ﺑﺎﻥ ﺧﻮﻥ ﺧﻮﺭﺩﻧﺮ‪ ٥‬ﺧﻮ ﻛﺮﺩﻩ ﻣﺎ‬

‫ﻣﮕﺮ ﺧﻮﻥ ﺑﻪ ﻫﺮ ﺁﻥ ﺷﻴﺮﻳﻜﻪ ﺗﻪ ﺧﻮﺭﺩ‬

‫***‬ ‫ﺑﺪﺭﺩﺭ ﻳﺎﻥ‪ ٦‬ﺩﻫﻢ ﺑﻮﺭ ﺍﻭ ﺳﺮﻡ ﻣﺎ‬

‫ﺭﻭﺍﻧﻲ ﻣﺶ ﻛﻪ ﺩ ﭘﺎ ﺑﺮ ﻣﺮﻡ ﻣﺎ‬

‫ﺍﻧﺪﻳﺸﻪ ﺩﻳﺮ‬

‫ﻣﺎ‬

‫ﭼﻮ ﺷﻴﺮﻳﻨﺮ ﻟﻮﺍﻥ‬

‫‪٨‬‬

‫‪٧‬‬

‫ﻫﻤﻴﺸﻪ ﻳﺎﻥ ﺷﻴﺮﻳﻦ ﭘﺮﻭﺭﻡ‬

‫ﻣﻦ ﻏﻢ ﻛﺎﻡ ﻛﺸﺘﻦ ﺁﺧﺮ ﺩﻳﺮﻭ‬

‫ﺍﻳﻦ‪ ٩‬ﻛﮋ ﭘﺸﺘﻪ ﻭﺍﺭﻭ ﻏﻢ ﺧﻮﺭﻡ ﻣﺎ‬

‫ﻫﻤﻴﻦ ﻛﻴﻦ ﻏﻢ ﭼﻤﻦ‪ ١٠‬ﻳﺎﻥ ﺁﻭﻳﺎﺝ‬

‫ﻋﺠﺐ ﺯﺍﻧﻢ ﻛﻪ ﭼﻴﻦ ﻏﻢ ﻳﺎﻥ ﺑﺮﻡ‪ ١١‬ﻣﺎ‬

‫ﭼﻮ ﭼﺸﻤﻢ ﺳﻮ ﺑﺸﺎﻳﺮ‬

‫ﺩﻳﻤﻴﺮ‬

‫ﺍﺯ ﺑﺪﻳﻤﻲ ﺩﻳﺮ ﭼﻮﻥ ﺁﻭ‪ ١٣‬ﻛﻨﻢ ﭼﺸﻢ‬

‫ﺟﻴﺎﺩﻳﻤﻲ‬

‫‪١٢‬‬

‫ﺩﻭ ﭼﺸﻢ ﺁﻭﺭﻡ ﻣﺎ‬

‫ﺍﺟﻢ ﺑﻲ ﭼﺸﻢ ﺩﻳﻤﻲ ﭼﻮﻥ ﻛﺮﻡ‪ ١٤‬ﻣﺎ‬

‫‪ – ١‬ﭼﺸﻤﺎﻥ ﺗﻮ ﺍﺯ ﻣﻦ ﺩﻝ ﺑﺮﺩﻩ‪.‬‬ ‫‪ – ٢‬ﺩﺭ ﺟﻨﮓ ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭ ﺁﺧﺮ ﻟﻨﮕﻪ ﻫﺎﻱ ﺍﻳﻦ ﺩﻭ ﺑﻴﺖ ﺑﺎ ﺁﻧﻜﻪ ﺩﺭ ﺁﺧﺮ ﻟﻨﮕﻪ ﻫﺎﻱ ﻫﻔﺖ ﺑﻴﺖ ﭘﺸﺖ ﺳﺮ ﻣﻴﺒﺎﺷﺪ ﺑﻴﻚ ﮔﻮﻧﻪ ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﻭ ﭼﻨﺎﻧﺴﺖ ﻛﻪ ﻣﻴﺒﺎﻳﺪ ﺁﻧﺮﺍ »ﻣﺎ« ﺧﻮﺍﻧﺪ‪.‬‬ ‫ﻭﻟﻲ ﺍﺯ ﻣﻌﻨﻲ ﺑﺮﻣﻴﺂﻳﺪ ﻛﻪ ﺍﻳﻦ ﺩﻭ ﻳﻚ ﻛﻠﻤﻪ ﻧﺒﻮﺩﻩ ﻭ ﺁﻧﭽﻪ ﺩﺭ ﺁﺧﺮ ﻟﻨﮕﻪ ﻫﺎﻱ ﺩﻭ ﺑﻴﺖ ﻣﻴﺒﺎﺷﺪ »ﺗﻪ« )ﺗﻮ( ﺑﻮﺩﻩ ﻭ ﺁﻧﭽﻪ ﺩﺭ ﺁﺧﺮ ﻟﻨﮕﻪ ﻫﺎﻱ ﻫﻔﺖ ﺑﻴﺖ ﺍﺳﺖ »ﻣﺎ« )ﻣﻮ ‪ ،‬ﻣﻦ( ﺑﻮﺩﻩ ﻭ‬ ‫ﺍﻳﻦ ﺷﮕﻔﺖ ﻧﻴﺴﺖ ﻛﻪ ﺩﺭ ﻧﻮﺷﺘﻦ »ﺗﻪ« ﻭ »ﻣﺎ« ﺑﻬﻢ ﻣﺎﻧﺪ‪.‬‬ ‫‪ – ٣‬ﻟﺐ‬ ‫‪ – ٤‬ﻣﮕﺮ ﺧﻮﻥ ﺑﻮﺩ ﻫﺮ ﺁﻥ ﺷﻴﺮﻱ ﻛﻪ ﺗﻮ ﺧﻮﺭﺩﻱ‪.‬‬ ‫‪ – ٥‬ﺧﻮﻥ ﺧﻮﺭﺩﻧﺖ‬ ‫‪ – ٦‬ﺟﺎﻥ‬ ‫‪ – ٧‬ﺩﺭ‬ ‫‪ – ٨‬ﻟﺒﺎﻥ ﺷﻴﺮﻳﻨﺖ‬ ‫‪ – ٩‬ﭼﻨﺪﻳﻦ‬ ‫‪ – ١٠‬ﺍﺯ ﻣﻦ‬ ‫‪ – ١١‬ﻋﺠﺐ ﺩﺍﻧﻢ ﻛﻪ ﺍﺯ ﺍﻳﻦ ﻏﻢ ﺟﺎﻥ ﺑﺮﻡ‪.‬‬ ‫‪ - ١٢‬ﺭﻭﻳﻲ‬ ‫‪ – ١٣‬ﺁﺏ‬ ‫‪ – ١٤‬ﻛﻨﻢ‬

‫ﺁﺫﺭﻱ ﻳﺎ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫‪٤١ .....................................................................................................................................................‬‬

‫ﻳﺮ ﺍﺯ ﺷﻤﻌﻲ ﻭ ﻳﺮ ﭘﺮﻭﺍﻧﻪ ﮔﺮﺩﺍﻡ‬ ‫ﺷﻮﺍﻥ‬

‫‪١٧‬‬

‫ﻳﺰﻧﺮﻧﻲ ﺁﻭ ﺁﻳﺮﻡ‬

‫‪١٥‬‬

‫ﺍﺩﻩ ﺁﻳﺮ‬

‫ﺍﻭ‬

‫ﻭﻟﻴﻦ ﺁﻻﻟﻪ ﺍﻳﻦ ﺑﺎ ﻏﻢ ﺧﺰﺍﻥ ﻛﺮﺩ‬ ‫ﺩﻟﻢ ﭼﻮﻥ ﻭﺷﮕﻬﻪ ﻳﺎ ﺭﺏ ﻛﻪ ﻭﻳﻨﻢ‬ ‫ﺭﻩ ﻣﺮﮒ ﺁﻣﻴﻦ ﺭﺍ ﺭﻭﺷﻦ ﺁﺑﻪ‬

‫‪١٨‬‬

‫‪١٩‬‬

‫ﻛﺎﺩﻩ ﻣﺸﻜﻢ ﮔﺘﻪ‪ ٢٠‬ﻛﺎﻓﻮﺭ ﻫﺮ ﺳﻮ‬

‫‪٢١‬‬

‫ﺑﺸﻪ ﺁﻻﻟﻪ ﺁﻥ ﺭﻧﮓ ﻭﻻﻥ ﺑﻮ‬

‫‪٢٣‬‬

‫ﺳﻴﺎ ﻭﺍﻧﻮﺷﻪ ﺍﺳﭙﻲ ﻧﻴﻚ ﻭﺷﻜﻮ‬

‫‪٢٥‬‬

‫ﻳﺮﻩ ﺁﻫﻢ ﭘﺮ ﺁﻭﺭﺍ ﻋﺠﺐ ﻧﻲ‬ ‫ﺗﻨﻢ ﺧﺸﻚ ﺁﻳﺮﻡ ﺗﻴﺞ ﺁﺑﻪ ﺩﺍﻱ‬

‫ﺳﺤﺮ ﻛﻪ ﻭ ﺍﺑﺮﻱ ﺧﺎﻛﺴﺘﺮﻡ ﻣﺎ‬ ‫ﻛﻪ ﺁﻭ ﺁﻧﻪ ﻧﺸﺎﻥ ﺁﻳﺮﻡ ﻣﺎ‬

‫ﭼﺮﺍ ﻛﺸﻔﻲ ﭼﻪ ﭼﺸﻤﺎﻥ ﺁﻭﻩ ﺭﻳﺠﻲ‬ ‫ﺩﻳﺲ ﻣﺸﻜﻴﻦ ﻏﺰﺍﻻﻥ ﻭﺱ ﺗﻚ ﻭ ﭘﻮ‬

‫ﻫﺮﻡ ﺗﺎﺭﻱ ﻛﻪ ﺍﺳﭙﻲ ﻛﺮﺩ ﺩﻣﻮ‬

‫‪٢٧‬‬

‫ﻛﻪ ﻭﻫﺮ‬

‫‪٢٩‬‬

‫ﺩﻡ ﺍﺯ ﮔﺮﻣﻲ ﻣﺰﻥ ﻛﺸﻔﻲ ﺩﭘﻴﺮﻱ‬

‫‪١٦‬‬

‫ﻭﺷﺎﺑﺎﻝ ﻭ ﭘﺮﻡ ﻣﺎ‬

‫‪٢٨‬‬

‫‪٢٤‬‬

‫‪٢٦‬‬

‫ﺁﻟﻮﺩﻩ ﭘﺮ ﺩﻫﻪ ﺩﻭ‬

‫ﺯﺁﻳﺮ ﺧﻮﺵ ﻭﺷﻪ ﺧﺸﻚ ﺁﺑﻴﻪ ﭼﻮ‬

‫‪٣١‬‬

‫‪٢٢‬‬

‫‪٣٠‬‬

‫ﺧﻮﺭﻩ ﺯﺭﺩﻱ ﺑﻨﻲ ﺗﺎﻭﺍﺝ ﺧﻮﺭﺩ ﺳﻮ‬ ‫***‬

‫ﺩﻟﻢ ﭼﺎﻳﺎ ﺳﻪ ﻭﺱ‪ ٣٢‬ﺗﻨﮓ ﺁﻡ ﺩﺍﻱ‬

‫‪٣٣‬‬

‫‪٣٤‬‬

‫ﭼﻪ ﺻﺒﺮﻡ ﺷﻴﺸﻪ ﺍﺯ ﺳﻨﮓ ﺁﻡ ﺩﺍﻱ‬ ‫‪٣٥‬‬

‫ﺩﻳﻮﺍﻧﻪ ﻭ ﺩﻧﮓ ﺁﻡ ﺩﺍﻱ‬

‫ﭘﺮﻳﺰ ﺍﻱ ﺩﻣﺴﺖ ﺍﻓﺴﻮﻥ ﺍﭼﻴﻦ ﺩﻝ‬

‫ﻛﺎﻳﻦ‬

‫ﺗﺮﺍﻭﺵ ﮔﻮﻧﻪ ﺁﻥ ﺩﻝ ﻭﺍﭼﻪ ﭘﺮﻭﺭﺩ‬

‫ﻛﺎﻳﻦ ﻣﻴﺮ ﺁﻭ ﺧﻮﺵ ﺭﻧﮓ ﺁﻡ ﺩﺍﻱ‬

‫‪ – ١٥‬ﺍﮔﺮ ﻣﻦ ﺷﻤﻊ ﻭﺍﮔﺮ ﭘﺮﻭﺍﻧﻪ ﮔﺮﺩﻡ‪.‬‬ ‫‪ – ١٦‬ﺁﺫﺭ‬ ‫‪ – ١٧‬ﺷﺒﺎﻥ‬ ‫‪ – ١٨‬ﭼﺮﺍ ﻛﺸﻔﻲ ﺍﺯ ﭼﺸﻤﺎﻥ ﺁﺏ ﻣﻴﺮﻳﺰﻱ‪.‬‬ ‫‪ – ١٩‬ﺩﺭ ﭘﺲ ﻣﺸﻜﻴﻦ ﻏﺰﺍﻻﻥ ﺑﺲ ﺗﻚ ﻭ ﭘﻮ‬ ‫‪ – ٢٠‬ﮔﺮﻓﺘﻪ‬ ‫‪ – ٢١‬ﺑﺎﻍ ﮔﻠﻲ ﻭ ﻻﻟﻪ ﺍﻱ ﻣﺮﺍ ﺧﺰﺍﻥ ﻛﺮﺩ‪.‬‬ ‫‪ – ٢٢‬ﻻﻟﮕﺎﻥ ﺭﻧﮓ ﻭ ﮔﻼﻥ ﺑﻮ‬ ‫‪ – ٢٣‬ﺩﻟﻢ ﭼﻮﻥ ﺑﺸﻜﻔﺪ ﻳﺎﺭﺏ ﻛﻪ ﻣﻴﺒﻴﻨﻢ‪.‬‬ ‫‪ – ٢٤‬ﺑﻨﻔﺸﻪ ﺭﺍ ﺳﻴﺎﻩ ﻭ »ﻧﻴﻚ ﻭ ﺷﻜﻮ« ﺭﺍﺳﻔﻴﺪ‪ .‬ﻣﻌﻨﻲ »ﻧﻴﻚ ﻭ ﺷﻜﻮ« ﺩﺍﻧﺴﺘﻪ ﻧﻴﺴﺖ ﺑﻴﮕﻤﺎﻥ ﻧﺎﻡ ﮔﻠﻲ ﺭﺍ ﻣﻴﺨﻮﺍﻫﺪ ﻭ ﺷﺎﻳﺪ ﻛﻠﻤﻪ ﻧﺎﺩﺭﺳﺖ ﺑﺎﺷﺪ‪.‬‬ ‫‪ – ٢٥‬ﺭﺍﻩ ﺁﻣﺪﻥ ﻣﺮﮒ ﺭﺍ ﺭﻭﺷﻦ ﻣﻴﮕﺮﺩﺍﻧﺪ )ﺷﺎﻳﺪ »ﺁﺑﻪ« ﻧﺎﺩﺭﺳﺖ ﺑﺎﺷﺪ(‪.‬‬ ‫‪ – ٢٦‬ﻫﺮ ﺗﺎﺭﻱ ﻛﻪ ﺳﻔﻴﺪ ﻣﻴﮕﺮﺩﺩ ﺍﺯ ﻣﻮﻳﻢ‪.‬‬ ‫‪ – ٢٧‬ﺍﮔﺮ ﺁﻫﻢ ﺑﺮﺁﻭﺭﺩ ﻋﺠﺐ ﻧﻴﺴﺖ‪.‬‬ ‫‪ - ٢٨‬ﺑﺮﻑ‬ ‫‪ – ٢٩‬ﺗﻨﻢ ﺧﺸﻚ ﻭ ﺁﺫﺭﻡ ﺗﻴﺰ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫‪ – ٣٠‬ﺍﺯ ﺁﺗﺶ ﻧﻴﻚ ﺧﺸﻚ ﺷﻮﺩ ﭼﻮﺏ ﺁﺑﻲ )ﺗﺮ(‪.‬‬ ‫‪ – ٣١‬ﺩﺭ ﭘﻴﺮﻱ‬ ‫‪ - ٣٢‬ﺑﺲ‬ ‫‪ – ٣٣‬ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫‪ – ٣٤‬ﺷﻴﺸﻪ ﺻﺒﺮﻡ‬ ‫‪ – ٣٥‬ﻛﻪ ﭼﻨﺪﻳﻦ‬

‫ﺁﺫﺭﻱ ﻳﺎ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫‪٤٢ .....................................................................................................................................................‬‬

‫ﻛﻮﺍﻧﻴﻦ ﺩﻟﺒﺮﺍﺝ ﺷﻮﺧﺎﻥ ﻭ ﺷﻨﮕﺎﻥ‬

‫‪٣٦‬‬

‫ﺍﺯ ﺍﺝ ﻧﻨﮕﺎﻥ ﻧﻪ ﻭﺍﺝ ﻧﺎﻣﻴﺎﻥ ﻧﻪ‬ ‫ﺩ ﻛﺸﻔﻲ ﺩﻝ‬

‫‪٤٠‬‬

‫ﺍﻳﻦ ﺷﻮﺥ ﻭ ﺍﻳﻦ ﺷﻨﮓ ﺁﻡ ﺩﺍﻱ‬

‫‪٣٨‬‬

‫‪٣٧‬‬

‫ﻋﺠﺐ ﻧﻲ ﻛﺎﺝ ﻣﻨﺶ‪ ٣٩‬ﻧﻨﮓ ﺁﻡ ﺩﺍﻱ‬ ‫ﻛﻪ ﺁﻥ ﺍﻳﻨﻴﻪ ﭘﺮ ﺯﻧﮓ ﺁﻡ ﺩﺍﻱ‬

‫ﺻﻔﺎﻳﻲ ﻧﻲ ﺩﺭﻳﻐﺎ‬ ‫***‬

‫ﻫﻼ ﺧﻮﺭ ﻣﻨﺪﻩ ﭼﻪ ﻣﺎﻧﻚ ﻭ ﺟﻮﻳﻲ‬

‫ﺑﻴﻮﻓﺎﻳﻲ ﭼﻪ ﻧﺎﺑﺎﻥ ﻛﻬﻨﻪ ﺧﻮﺋﻲ‬

‫ﻣﻦ ﻧﺰﺍﻧﺴﺖ ﻛﻪ ﺷﻬﺮﺍﻧﻲ ﺍﻣﻦ ﻭﺍﺕ‬

‫ﻫﺮ ﻛﻪ ﻧﺎﻛﺲ ﭘﺮﺳﺖ ﺭﻧﺞ ﺭﻭﻳﻲ‬

‫ﻫﺮ ﺻﺒﺎﺣﻲ ﭼﻪ ﻣﺮﻏﺎﻥ ﻫﺎﻱ ﻭ ﻫﻮﻱ‬

‫ﺯﺑﺎﻥ ﺑﺬﻛﺮ ﺣﻖ ﺳﺒﺤﺎﻧﻪ ﮔﻮﻱ‬

‫ﻣﺒﺶ ﺑﻲ ﻳﺎﺩ ﺣﻖ ﻛﺸﻔﻲ ﺗﻮ ﺻﺒﺤﺎﻥ‬

‫ﺣﻖ ﭘﺮﺳﺘﻲ ﺁﺭﺯﻭﻱ‬

‫ﺍﮔﺮ ﭼﻪ‬ ‫ﺍﺯ ﻣﻌﺎﻟﻲ‬

‫ﺩﻩ ﻳﺎ ﻧﻢ ﻣﻨﺪﻩ ﻧﻲ ﺟﺎﻱ ﺩﻳﺮ ﺩﺍﻍ‬

‫ﺳﻴﻨﻢ ﺩﺍﻍ ﻭ ﺩﻟﻢ ﺩﺍﻍ ﻭ ﺟﮕﺮ ﺩﺍﻍ‬

‫‪٤١‬‬

‫ﻣﻴﻜﺮﻱ‪ ٤٢‬ﺗﺎﺯﻩ ﻫﺮ ﺩﻡ ﻛﻬﻨﻪ ﺯﺧﻤﻢ‬

‫ﻣﻲ ﻧﻬﻲ ﻫﺮ ﺯﻣﺎﻥ ﺩﺍﻏﻢ ﺑﺴﺮ ﺩﺍﻍ‬

‫ﺩﺍﻏﻪ ﺩﺍﻏﻪ ﺑﻜﺮﺩﻳﻢ ﺍﭺ ﺧﺪﺍﻳﺎ‬

‫ﺑﻜﺮ‪ ٤٣‬ﺭﺣﻤﻲ ﺑﺴﺮ ﺩﺍﻏﻢ ﻣﻨﻪ ﺩﺍﻍ‬

‫ﺯ ﺍﺭﺟﻢ ﻭﺑﻨﺪﻱ ﺑﺎﻓﻐﺎﻥ ﻧﺸﺘﻪ ﻣﺎﺗﻢ‬

‫ﭼﻨﮕﺶ ﺁﻟﻮﺩﻩ ﭘﺮ ﺧﻮﻥ ﺑﺎﻝ ﻭ ﭘﺮ ﺩﺍﻍ‬

‫ﺑﻮﺝ ﺍﺝ ﺳﻮﺝ ﺩﺍﻏﺎﻥ ﺍﻱ ﻣﻌﺎﻟﻲ‬

‫ﻧﻤﻴﺒﻲ ﺑﻲ ﻗﻀﺎ ﻭ ﺑﻲ ﻗﺪﺭ ﺩﺍﻍ‬ ‫***‬

‫ﮔﺮﻓﺘﺎﺭﻳﻢ ﺑﺪﺭﺩ ﻭ ﺍﺝ‪ ٤٤‬ﺩﻭﺍ ﺩﻭﺭ‬

‫ﻣﺒﺘﻼﻳﻢ ﺑﺰﺧﻢ ﻭ ﺍﺷﻚ ﻧﺎﺳﻮﺭ‬

‫ﺳﻴﻨﻪ ﺩﺍﺭﻡ ﺍﺭﺝ ﺗﻴﻎ ﺟﻔﺎﻳﺶ‬

‫ﺭﺧﻨﻪ ﺭﺧﻨﻪ ﺑﻴﻪ‪ ٤٥‬ﭼﻮﻥ ﺷﺎﻥ ﺯﻧﺒﻮﺭ‬ ‫***‬

‫ﺍﻧﻮﻱ ﻧﺎﻟﻪ ﻏﻢ ﺍﻧﺪﻭﺗﻪ‬ ‫ﺑﻮﺭﺍﻥ‬

‫‪٤٨‬‬

‫‪٤٦‬‬

‫ﺯﺍﻧﻲ‬

‫‪٤٧‬‬

‫ﻛﻪ ﻗﺪﺭ ﺯﺭ ﺧﺎﻟﺺ ﺑﻮﺗﻪ ﺯﺍﻧﻲ‬ ‫ﺣﺎﻝ ﺳﻮﺗﻪ‪ ٤٩‬ﺩﻻﻥ ﺩﻝ ﺳﻮﺗﻪ ﺯﺍﻧﻲ‬

‫ﭘﺮﻭﺍﻧﻴﺎ ﺑﺎ ﻫﻢ ﺑﺴﻮﺯﻡ‬ ‫***‬

‫‪ – ٣٦‬ﻛﺪﺍﻣﻴﻦ ﺩﻟﺒﺮ ﺍﺯ ﻣﻴﺎﻥ ﺷﻮﺧﺎﻥ ﻭ ﺷﻨﮕﺎﻥ‬ ‫‪ – ٣٧‬ﭼﻨﺪﻳﻦ ﺷﻮﺥ ﻭ ﭼﻨﺪﻳﻦ ﺷﻨﮓ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫‪ – ٣٨‬ﻣﻦ ﺍﺯ ﻧﻨﮕﺎﻥ ﻧﻴﺴﺘﻢ ﻭ ﺍﺯ ﻧﺎﻣﻴﺎﻥ ﻧﻴﺴﺘﻢ‪.‬‬ ‫‪ – ٣٩‬ﻛﻪ ﺍﺯ ﻣﻨﺶ‬ ‫‪ – ٤٠‬ﺩﺭ ﺩﻝ ﻛﺸﻔﻲ‬ ‫‪ – ٤١‬ﺩﺭ ﺟﺎﻧﻢ ﻣﺎﻧﺪﻩ ﻧﻴﺴﺖ ﺟﺎﻱ ﺩﻳﮕﺮ ﺩﺍﻍ )؟(‬ ‫‪ – ٤٢‬ﻣﻴﻜﻨﻲ‬ ‫‪ - ٤٣‬ﺑﻜﻦ‬ ‫‪ – ٤٤‬ﺍﺯ‬ ‫‪ – ٤٥‬ﺷﺪﻩ‬ ‫‪ - ٤٦‬ﺍﻧﺪﻭﺧﺘﻪ‬ ‫‪ – ٤٧‬ﺩﺍﻧﺪ‬ ‫‪ – ٤٨‬ﺑﻴﺎ )؟(‬ ‫‪ - ٤٩‬ﺳﻮﺧﺘﻪ‬

‫ﺁﺫﺭﻱ ﻳﺎ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫‪٤٣ .....................................................................................................................................................‬‬

‫ﻭﻱ ﺗﻪ‪ ٥٠‬ﺍﺝ ﺩﺭﺩ ﻭ ﻣﺤﻨﺖ ﻭ ﺍﻧﻪ ﺩﺍﻡ‬

‫ﺑﺘﻬﺮﻣﺎﻥ‬

‫ﺯ ﺟﻮﺭ ﺗﻴﻎ ﺍﺝ ﻣﻴﺸﺎﺭ ﻣﺤﻨﺖ‬

‫ﭘﺎﺭﻩ ﭘﺎﺭﻩ ﺩﻟﻲ ﭼﻮﻥ ﺷﺎﻧﻪ ﺩﺍﺭﻡ‬

‫ﺑﻐﻢ‬

‫ﻛﺎﺷﺎﻧﻪ‬

‫ﺩﺍﺭﻡ‬

‫***‬ ‫‪٥١‬‬

‫ﻣﻌﺎﻟﻲ ﺩﻝ ﭼﻮ ﺩﺭﺩﺍﻥ ﺩﺍﻧﻪ ﭼﻮ ﻧﻴﺶ‬

‫ﺍﻭﺍ ﭼﻮﺭ ﻭ ﺟﻔﺎ ﻫﻤﺨﺎﻧﻪ ﭼﻮ ﻧﻴﺶ‬

‫ﺗﻬﺮﻭﺍﻥ ﻳﺎﺭ ﻭ ﺍﻧﺪﻭﻫﺎﻥ ﻣﺼﺎﺣﺐ‬

‫ﻣﺤﻨﺘﺎﻥ ﻣﺎﻥ ﻏﻤﺎﻥ ﻛﺎﺷﺎﻧﻪ ﭼﻮ ﻧﻴﺶ‬ ‫***‬ ‫‪٥٢‬‬

‫ﻣﻦ ﺍﺯ ﻗﺎﻟﻮ ﺑﻼ ﺍﻧﺪﻳﺸﻪ ﺩﺍﺭﻡ‬

‫ﮔﻨﻪ ﺍﺝ ﺑﺮﮒ ﺩﺍﺭﺍﻥ ﺑﻴﺸﻪ ﺩﺍﺭﻡ‬

‫ﺍﻫﺮﺍ‪ ٥٣‬ﻛﻪ ﻧﺎﻣﻪ ﺧﻮﺍﻧﺎﻥ ﻧﺎﻣﻪ ﺧﻮﺍﻧﻨﺪ‬

‫ﻣﻦ ﺍﺯ ﺷﺮﻣﻨﺪﮔﻲ ﺳﺮ ﭘﻴﺸﻪ ﺩﺍﺭﻡ‬

‫ﺍﮔﺮ ﺩﻳﻮﺍﻧﻪ ﻫﺴﺘﻴﻢ ﺍﺷﺘﻮﻳﻢ ﺩﻭﺳﺖ‬

‫‪٥٥‬‬

‫ﺍﮔﺮ ﺑﻲ ﭘﺎ ﻭ ﺩﺳﺘﻴﻢ ﺍﺷﺘﻮﻳﻢ ﺩﻭﺳﺖ‬ ‫ﺑﻬﺮ ﻣﻠﺖ ﻛﻪ ﻫﺴﺘﻴﻢ ﺍﺷﺘﻮﻳﻢ ﺩﻭﺳﺖ‬

‫ﻳﺮﻱ ﮔﺒﺮﻡ ﺑﺨﻮﺍﻧﻲ ﻳﺮ ﻣﺴﻠﻤﺎﻥ‬ ‫***‬

‫‪٥٦‬‬

‫ﺭﻭﺷﻨﺎﻳﻲ ﻣﻮ ﻧﻴﺎﻳﻲ ﺗﻮ ﭼﺸﻤﻢ‬

‫ﺍﺳﺮ ﺧﻮﻧﻴﻨﻪ ﺭﻳﺠﺎﻧﻲ ﺗﻮ ﭼﺸﻤﻢ‬

‫ﺍﺭ ﺑﺰﻫﻤﻦ ﻧﺸﺎﻡ ﺯﻫﻤﻦ ﺗﻮﺗﻴﺎﻡ‬

‫ﻣﻮﻧﻴﺎ ﺯﻫﻤﻨﻴﺎﻥ ﻧﻲ ﺗﻮ ﭼﺸﻤﻢ‬ ‫ﺁﺩﻡ‬

‫ﻳﺮ ﺍﻭ ﮔﻴﺮﻱ ﺗﻮ ﺍﻱ ﺭﻭﺳﺎﻳﻢ ﺍﺝ ﺳﺮ‬

‫ﻳﻘﻴﻦ ﺯﺍﻧﻢ ﻛﻪ ﻻﻭﻡ ﮔﻴﺮﻱ ﺍﻭﺳﺮ‬

‫ﭘﺮﺗﻢ ﺍﺝ ﺑﺮ ﺑﺮﺍﻧﻲ ﻭﺍﻛﻴﺎﻥ ﺷﻮﻡ‬

‫ﻣﻴﺎﻥ ﺍﻫﻨﺎﻣﻪ ﺩﺍﺭﺍﻥ ﺧﺎﻛﻢ ﺍﻭﺳﺮ‬ ‫***‬

‫ﺩﻻ ﺩﺭﺩﻳﻦ ﻭ ﺩﺍﻏﻴﻦ ﺑﻜﻴﺎﻥ ﺷﻮﻡ‬

‫‪٥٧‬‬

‫ﺩﻭ ﭼﺸﻢ ﺍﺳﺮﻳﻦ ﻭ ﺧﻮﻧﻴﻦ ﺑﻜﻴﺎﻥ ﺷﻮﻡ‬ ‫ﻳﺮﺗﻢ ﺍﺝ ﺩﺭ ﺑﺮﺍﻧﻲ ﺑﻜﻴﺎﻥ ﺷﻮﻡ‬

‫ﻫﻤﻢ ﺍﺝ ﺩﺭ ﺑﺮﺍﻧﻨﺪ ﺑﺘﻮ ﺁﻳﻨﺪ‬ ‫***‬ ‫ﻫﻨﻪ‬

‫‪٥٨‬‬

‫ﺩﻛﻮﺵ ﺁﻭﺍﺯ ﺍﺝ ﺍﻟﺴﺘﻢ‬

‫ﻫﻤﻴﺪﻭﻥ ﻛﻬﻨﻪ ﻋﻬﺪﻡ ﻧﻮﻱ ﻛﺸﻔﻲ‬

‫ﻫﻨﻪ ﭼﻪ ﻧﻌﻤﻪ ﺍﻗﺼﻲ ﺩﻳﻠﻪ ﻣﺴﺘﻢ‬

‫‪٥٩‬‬

‫ﻧﻪ ﭘﻨﺪﺍﺭﻱ ﻣﮕﺮ ﺍﻫﺮﻭﺟﻪ ﺑﺴﺘﻢ‬ ‫***‬

‫ﭼﻪ ﺍﺝ ﺍﻭﻳﺎﻥ ﺧﻄﺎﺏ ﺁﻣﺪ ﺍﻟﺴﺘﻢ‬

‫ﺳﻴﺎﻻ ﻭ ﻳﻼﺩ ﺫﺭﻩ ﺑﺴﺘﻢ‬

‫ﺑﭙﺎ ﻭﺷﺘﻴﻢ ﺩﺳﺖ ﺍﻓﺸﺎ ﻧﻤﻲ ﻛﺮﺩ‬

‫ﻭﺳﺘﻨﺪﻡ ﻫﺮ ﭼﻪ ﻏﻴﺮ ﺍﻭﻳﺎﻥ ﺑﺪﺳﺘﻢ‬

‫‪ – ٥٠‬ﺑﻲ ﺗﻮ‬ ‫‪ - ٥١‬ﺑﺎ‬ ‫‪ - ٥٢‬ﺩﺭﺧﺘﺎﻥ‬ ‫‪ - ٥٣‬ﻓﺮﺩﺍ‬ ‫‪ – ٥٥‬ﺩﻭﺳﺖ ﺗﻮﺍﻡ‪.‬‬ ‫‪ – ٥٦‬ﺍﺷﻚ ﺧﻮﻧﻴﻦ ﻣﻴﺮﻳﺰﺍﻧﻲ‪.‬‬ ‫‪ – ٥٧‬ﺑﻜﺠﺎ ﺷﻮﻡ )ﮔﻮﻳﺎ »ﺑﻜﻴﺎ« ﺩﺭﺳﺖ ﺑﺎﺷﺪ(‪.‬‬ ‫‪ - ٥٨‬ﻫﻨﻮﺯ‬ ‫‪ – ٥٩‬ﺍﺯ ﺍﻳﻨﺠﺎ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﺩﻭ ﺑﻴﺘﻲ ﺍﺯ ﻛﺸﻔﻲ ﺍﺳﺖ‪.‬‬

‫‪٤٤ .....................................................................................................................................................‬‬

‫ﺁﺫﺭﻱ ﻳﺎ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫***‬ ‫ﺧﺴﻪ‪ ٦٠‬ﺑﺎﻧﺎﻥ ﻛﻪ ﻏﻢ ﭼﻮ ﻳﺎ ﻧﺸﻴﻨﻨﺪ‬

‫ﭘﺎ ﺑﺪﺍﻣﺎﻥ ﺟﻬﺎﻥ ﭘﻮﻳﺎﻥ ﻧﺸﻴﻨﻨﺪ‬

‫ﺧﺴﻪ ﺑﺎﻧﺎﻥ ﻛﻪ ﺍﺝ ﺧﻠﻮﺗﮕﻪ ﺭﺍﺯ‬

‫ﺯﺑﺎﻥ ﺑﺴﺘﻪ ﺳﺨﻦ ﮔﻮﻳﺎﻥ ﻧﺸﻴﻨﻨﺪ‬

‫ﺧﻠﻴﻔﻪ ﺻﺎﺩﻕ ﺧﻠﻴﻔﻪ ﺁﺳﺘﺎﻥ ﺻﻔﻮﻳﻪ‬ ‫ﺳﺤﺮﻧﻲ‬

‫ﻗﻬﻘﻬﺮ‪ ٦٢‬ﺯﻫﺮ ﺧﻨﺪﻱ ﻭﻳﺸﺘﺮ‪ ٦٣‬ﻧﻲ‬

‫ﻫﻤﻲ ﻧﺎﻟﻲ ﺗﻪ ﺩﻭﺭ ﺍﺯ ﭼﻨﮕﺎﻝ ﺑﺎﺯ‬

‫ﻣﮕﺮ ﭼﻪ ﺩﺍﻡ ﺻﻴﺎﺩﺭ‪ ٦٤‬ﺧﺒﺮ ﻧﻲ‬

‫ﺩﻻ ﻏﺎﻓﻞ ﻣﺒﺶ ﺧﻮﺷﺘﻦ ﺯﻣﺎﻧﻲ‬

‫ﻗﻴﻤﺘﻴﻦ ﮔﻮﻫﺮﻳﺶ ﮔﻨﺠﺶ ﭼﻪ ﻛﺎﻧﻲ‬

‫ﻣﺒﺶ ﻛﺮﻛﺲ ﺑﻬﺮ ﻣﺮﺩﺍﺭﻩ ﻣﻨﺸﻴﻦ‬

‫ﺷﺎﻩ ﺑﺎﺯﻳﺶ ﭼﻪ ﺍﻭﺝ ﻻﻣﻜﺎﻧﻲ‬

‫ﺯﺍﺭ ﺟﺎ ﺍﺷﺘﻪ ﺷﺎﻣﺎﻧﺮ‬

‫‪٦١‬‬

‫ﺭﺍﺟﻲ‬ ‫ﻣﻦ ﻫﻤﺎﻳﻢ ﺳﺮ ﻛﻮﻫﺎﻥ ﻭﻃﻦ ﺑﻲ‬

‫ﻛﺸﺘﮕﺎﻫﻢ ﺍﻭﻱ ﺻﺤﺮﺍ ﭼﻤﻦ ﺑﻲ‬

‫ﺍﺳﺘﺨﻮﺍﻧﻲ ﺧﻮﺭﻡ ﺳﺎﺯﻡ ﻗﻨﺎﻋﺖ‬

‫ﺑﻮﻗﺖ ﻣﺮﺩﻥ ﭘﺮ ﻭ ﺑﺎﻟﻢ ﻛﻔﻦ ﺑﻲ‬ ‫***‬

‫ﺩﻧﻴﺎ ﺧﻮﺍﻧﻲ ﻭ ﻣﺮﺩﻡ ﻛﺎﺭﻭﺍﻧﻲ‬

‫ﺭﻭﺯ ﺍﻻﻟﻪ ﻭ ﺭﻭﺯ ﺧﺰﺍﻧﻲ‬

‫ﺳﻴﺎﻩ ﭼﺎﻟﻲ ﻛﻨﺪ ﻧﺎﻣﺶ ﻧﻬﺪ ﮔﻮﺭ‬

‫ﺑﻤﻦ ﻭﺍﺟﻦ ﺍﻳﻢ ﺍﻳﺸﺘﻲ ﻓﺎﻥ ﻣﺎﻧﻲ‬ ‫***‬

‫ﺧﺸﻜﻪ ﺩﺍﺭﻡ ﺑﻜﻮﻫﺎﻥ ﺳﺎﻳﻪ ﺍﻡ ﻧﻲ‬

‫ﺑﺒﺮﻣﺎﻥ ﻣﺎﻧﺪﻩ ﻃﻔﻠﻴﻢ ﺩﺍﻳﻪ ﺍﻡ ﻧﻲ‬

‫ﻭﺍﻧﻢ‬

‫ﺑﺒﺎﺯﻡ ﺷﺮﻱ ﻫﻴﭻ ﭘﺎﻳﻪ ﺍﻡ ﻧﻲ‬

‫ﺑﺒﺎﺯﺍﺭﻡ ﺷﺮﻱ‬

‫ﺑﺎﺯﺍﺭ‬

‫***‬ ‫ﻛﻮﻫﺎﻧﻢ ﺳﺮﺑﻠﻨﺪﻱ ﺧﻮﺭ ﻣﺼﺎﺣﺐ‬

‫ﺍﺯﻡ ﺩﺭﺩﻩ ﺟﺮﻱ ﺑﻠﺒﻞ ﻣﺼﺎﺣﺐ‬

‫ﺑﻪ ﭘﻨﺞ ﺭﻭﺯ ﺩﻳﮕﺮ ﺑﺎﻳﺮ ﺑﻮﻳﻨﺎ‬

‫ﻧﻪ ﺧﺎﻧﻪ ﻣﺎﻧﺪﻩ ﻧﻪ ﺧﺎﻧﻪ ﺻﺎﺣﺐ‬ ‫***‬

‫‪ - ٦٠‬ﺧﻮﺷﺎ‬ ‫‪ – ٦١‬ﺷﺎﻣﺎﻧﺖ‬ ‫‪ - ٦٢‬ﻗﻬﻘﻬﺖ‬ ‫‪ – ٦٣‬ﺑﻴﺸﺘﺮ‬ ‫‪ - ٦٤‬ﺻﻴﺎﺩﺕ‬

‫ﺩﻧﻴﺎ ﺩﺍﺭﻱ ﺑﻼﻱ ﻣﻦ ﻧﺰﺍﻧﺴﺖ‬

‫ﻣﺮﮒ ﻣﻦ ﺩﺭ ﺻﻼﻱ ﻣﻦ ﻧﺰﺍﻧﺴﺖ‬

‫ﺷﻬﺮ ﻭ ﻣﺮﺩﻡ ﻫﻤﻪ ﺑﺎﻳﺮ ﺑﻮﻳﻨﺎ‬

‫ﻣﺎﻳﻪ ﺍﻡ ﭘﻨﺞ ﮔﺰ ﻫﻼﻱ ﻣﻦ ﻧﺰﺍﻧﺴﺖ‬

‫ﮔﻔﺘﺎﺭ ﻫﻔﺘﻢ‬ ‫ﻧﻤﻮﻧﻪ ﻫﺎﻳﻲ ﺍﺯ ﺁﺫﺭﻱ ﻛﻨﻮﻧﻲ‬ ‫ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ ﺁﺫﺭﻱ ﺑﻴﻜﺒﺎﺭ ﺍﺯ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻧﺎﭘﺪﻳﺪ ﻧﺸﺪﻩ ﻭ ﻫﻨﻮﺯ ﺩﺭ ﭼﻨﺪ ﺟﺎ ﺍﺯ ﺩﻳﻪ ﻫﺎﻱ ﺁﻥ‪ ،‬ﺑﻮﻣﻴﺎﻥ ﺩﺭ ﻣﻴﺎﻥ ﺧﻮﺩ ﺑﺎ ﺁﻥ‬ ‫ﺯﺑﺎﻥ ﺳﺨﻦ ﮔﻮﻳﻨﺪ‪ ،‬ﻭﻛﺴﻲ ﺍﮔﺮ ﺧﻮﺍﺳﺖ ﻭ ﺳﻮﺩﻱ ﺩﺍﺷﺖ ﺗﻮﺍﻧﺪ ﺑﻴﻜﻲ ﺍﺯ ﺁﻥ ﺁﺑﺎﺩﻳﻬﺎ ﺭﻭﺩ ﻭ ﺯﺑﺎﻥ ﺁﻧﺠﺎ ﺭﺍ ﻳﺎﺩ ﮔﻴﺮﺩ ﻭ ﺩﻓﺘﺮ‬ ‫ﺩﺭﺑﺎﺭﻩ ﺁﻥ ﻧﻮﻳﺴﺪ‪ .‬ﻣﻦ ﺑﭽﻨﺎﻥ ﻛﺎﺭﻱ ﻧﻪ ﻧﻴﺎﺯﻱ ﺩﺍﺷﺘﻢ ﻭ ﻧﻪ ﺯﻣﺎﻥ‪ ،‬ﻭ ﺑﺂﻥ ﺑﺮﻧﺨﺎﺳﺘﻢ‪ .‬ﻭﻟﻲ ﭼﻮﻥ ﻧﻤﻮﻧﻪ ﻫﺎﻳﻲ ﺍﺯ ﺯﺑﺎﻥ ﺧﻠﺨﺎﻝ ﺁﻗﺎﻱ‬ ‫ﺭﻭﺍﻳﻲ‪ ،‬ﻭ ﺍﺯ ﺯﺑﺎﻥ ﻫﺮﺯﻧﺪ ﺁﻗﺎﻱ ﺳﻌﻴﺪ ﻓﺮﺳﺘﺎﺩﻩ ﺍﻧﺪ‪ ،‬ﺁﻧﻬﺎ ﺭﺍ ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﻴﺂﻭﺭﻡ ﺗﺎ ﺩﻓﺘﺮ ﺭﺳﺎﺗﺮ ﻭ ﺑﺴﻮﺩﺗﺮ ﺑﺎﺷﺪ‪.‬‬ ‫ﭼﻨﺎﻧﻜﻪ ﺧﻮﺍﻫﻴﻢ ﺩﻳﺪ ﺍﻳﻦ ﺩﻭ ﺭﺷﺘﻪ ﻧﻤﻮﻧﻪ ﺑﺎ ﻫﻢ ﻳﻜﻲ ﻧﻴﺴﺘﻨﺪ ﻭ ﺍﺯ ﺁﻧﺴﻮﻱ ﺑﺎ ﻧﻤﻮﻧﻪ ﻫﺎﻳﻲ ﻛﻪ ﺍﺯ ﺁﺫﺭﻱ ﻛﻬﻦ ﺍﺯ ﺯﺑﺎﻥ‬ ‫ﺍﺭﺩﺑﻴﻞ ﻭ ﺩﻳﮕﺮ ﺷﻬﺮﻫﺎ ﺁﻭﺭﺩﻩ ﺍﻳﻢ ﺟﺪﺍﻳﻴﻬﺎ ﺩﺭ ﻣﻴﺎﻧﻪ ﻣﻴﺪﺍﺭﻧﺪ ﻭ ﺍﻳﻦ ﺷﮕﻔﺖ ﻧﻴﺴﺖ ﺯﻳﺮﺍ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪ ﺍﻳﻢ ﻫﻤﻴﺸﻪ ﺁﺫﺭﻱ‬ ‫ﺑﭽﻨﺪﻳﻦ ﮔﻮﻧﻪ ﻣﻴﺒﻮﺩﻩ ﻭ ﻫﺮﺯﻧﺪ ﻭ ﺧﻠﺨﺎﻝ ﻛﻪ ﺍﺯ ﻫﻢ ﺩﻭﺭ ﺍﻓﺘﺎﺩﻩ ﺍﻧﺪ ﺷﮕﻔﺖ ﻧﻴﺴﺖ ﻛﻪ ﺯﺑﺎﻥ ﺁﻧﻬﺎ ﻧﻴﺰ ﺩﻭﺭ ﺍﺯ ﻫﻢ ﺑﺎﺷﺪ‪ .‬ﺍﻣﺎ‬ ‫ﺟﺪﺍﻳﻲ ﺍﻳﻨﻬﺎ ﺍﺯ ﺁﺫﺭﻱ ﻛﻬﻦ ﺩﺭ ﺁﻥ ﺑﺎﺭﻩ ﺍﻧﮕﻴﺰﻩ ﻫﺎﻱ ﺩﻳﮕﺮﻱ ﻧﻴﺰ ﻫﺴﺖ‪ .‬ﺯﻳﺮﺍ ﻫﻤﻴﺸﻪ ﺯﺑﺎﻥ ﺭﻭﺳﺘﺎ ﺟﺰ ﺍﺯ ﺯﺑﺎﻥ ﺷﻬﺮ ﺑﺎﺷﺪ‪ .‬ﺁﻧﭽﻪ‬ ‫ﻣﺎ ﺍﺯ ﺁﺫﺭﻱ ﻛﻬﻦ ﺁﻭﺭﺩﻩ ﺍﻳﻢ ﺍﺯ ﺷﻬﺮﻫﺎ ﺑﻮﺩ ﻭ ﺍﻳﻨﻬﺎ ﺍﺯ ﺭﻭﺳﺘﺎﻫﺎﺳﺖ‪ .‬ﻭ ﺁﻧﮕﺎﻩ ﺁﻧﻬﺎ ﺍﺯ ﺁﻥ ﭼﻨﺪ ﺻﺪ ﺳﺎﻝ ﭘﻴﺶ ﺑﻮﺩ ﻭ ﭘﻴﺪﺍﺳﺖ‬ ‫ﻛﻪ ﮔﺬﺷﺖ ﺯﻣﺎﻥ ﺯﺑﺎﻧﻬﺎ ﺭﺍ ﺩﻳﮕﺮ ﮔﺮﺩﺍﻧﺪ‪ .‬ﺑﻮﻳﮋﻩ ﻛﻪ ﭼﻮﻥ ﺩﺭ ﺍﻳﻦ ﭼﻨﺪ ﺻﺪ ﺳﺎﻝ ﺯﺑﺎﻥ ﺗﺮﻛﻲ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺭﻭﺍﺝ ﻳﺎﻓﺘﻪ ﻭ‬ ‫ﻧﺎﮔﺰﻳﺮ ﺁﻥ ﺩﺭ ﺑﺎﺯﻣﺎﻧﺪﻩ ﻫﺎﻱ ﺁﺫﺭﻱ ﻛﺎﺭﮔﺮ ﺍﻓﺘﺎﺩﻩ‪ ،‬ﻭ ﻣﺎ ﺩﺭ ﻧﻤﻮﻧﻪ ﻫﺎﻱ ﻫﺮﺯﻧﺪﻱ ﻛﻠﻤﻪ ﻫﺎﻱ ﺗﺮﻛﻲ ﺭﺍ ﺍﺯ »ﺗﻮﺗﻮﻟﻤﺶ« ﻭ‬ ‫»ﻗﻮﻧﺎﻕ« ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻦ ﻣﻴﻴﺎﺑﻴﻢ‪.‬‬ ‫ﻫﻢ ﻣﻴﺒﺎﻳﺪ ﮔﻔﺖ‪ :‬ﻧﻤﻮﻧﻪ ﻫﺎﻱ ﺧﻠﺨﺎﻟﻲ ﺭﺍ ﺁﻗﺎﻱ ﺭﻭﺍﻳﻲ ﺧﻮﺩ ﻧﻮﺷﺘﻪ ﻭ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﻧﻤﻮﻧﻪ ﺩﺭﺳﺘﻲ ﺍﺯ ﺯﺑﺎﻥ ﺳﺎﺩﻩ ﺭﻭﺳﺘﺎﻳﻲ‬ ‫ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﻭ ﺁﻧﮕﺎﻩ ﺟﺰ ﺟﻤﻠﻪ ﻫﺎﻱ ﺍﻧﺪﻛﻲ ﻧﻴﺴﺖ ﻭ ﺑﻬﺮﺣﺎﻝ ﻣﻴﺪﺍﻥ ﺩﺍﻭﺭﻱ ﺩﺭﺑﺎﺭﻩ ﺁﻧﻬﺎ ﺗﻨﮓ ﻣﻴﺒﺎﺷﺪ‪ .‬ﻭﻟﻲ ﻧﻤﻮﻧﻪ ﻫﺎﻱ‬ ‫ﻫﺮﺯﻧﺪﻱ ﺭﺍ ﺁﻗﺎﻱ ﺳﻌﻴﺪ ﺍﺯ ﺯﺑﺎﻧﻬﺎ ﮔﺮﺩ ﺁﻭﺭﺩﻩ ﻭ ﭼﻨﺪﺍﻥ ﺍﻧﺪﻙ ﻧﻴﺴﺖ‪ ،‬ﺍﺯ ﺍﻳﻨﺮﻭ ﭼﻨﺪ ﺳﺨﻦ ﺩﺭﺑﺎﺭﻩ ﺍﻳﻦ ﺧﻮﺍﻫﻴﻢ ﻧﮕﺎﺷﺖ‪.‬‬ ‫ﻧﻤﻮﻧﻪ ﺍﻱ ﺍﺯ ﺯﺑﺎﻥ ﺧﻠﺨﺎﻝ‪:‬‬ ‫ﺍﻳﻦ ﻧﻤﻮﻧﻪ ﺍﺯ ﺁﺫﺭﻱ ﻛﻬﻦ ﺑﺴﻴﺎﺭ ﺩﻭﺭ ﻣﻴﻨﻤﺎﻳﺪ ﻭ ﻛﻠﻤﻪ ﻫﺎﻱ ﻭﻳﮋﻩ ﺍﻱ ﺭﺍ ﺩﺍﺭﺍﺳﺖ ﻭ ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ ﻛﻪ ﮔﻮﻳﻨﺪﮔﺎﻥ ﺍﻳﻦ ﺯﺑﺎﻥ‬ ‫ﺗﻴﺮﻩ ﺟﺪﺍﮔﺎﻧﻪ ﺍﻱ ﺍﺯ ﻣﺮﺩﻡ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺑﻮﺩﻩ ﺍﻧﺪ‪ .‬ﺑﺎ ﺍﻳﻨﻬﻤﻪ ﻣﺎﻧﺴﺘﮕﻴﻬﺎﻳﻲ ﻧﻴﺰ ﺑﺎ ﺁﺫﺭﻱ ﺩﺭ ﺁﻥ ﭘﻴﺪﺍﺳﺖ‪ .‬ﺍﻳﻨﻬﺎ ﺭﺍ ﻛﻪ ﺁﻗﺎﻱ ﺭﻭﺍﻳﻲ‬ ‫ﻧﻮﺷﺘﻪ ﻣﻌﻨﺎﻳﺶ ﺭﺍ )ﺩﺭ ﺯﻳﺮ ﺳﻄﺮﻫﺎ( ﻫﻤﻮ ﻧﻮﺷﺘﻪ ﻭ ﻣﺎ ﻫﺮ ﺩﻭ ﺭﺍ ﭼﻨﺎﻧﻜﻪ ﺑﻮﺩﻩ ﻣﻴﺂﻭﺭﻳﻢ‪ .‬ﺍﺯ ﻫﻤﻴﻦ ﻧﻮﺷﺘﻪ ﺁﻗﺎﻱ ﺭﻭﺍﻳﻲ ﭘﻴﺪﺍﺳﺖ‬ ‫ﻛﻪ ﺑﻮﻣﻴﺎﻥ ﺍﻳﻦ ﺯﺑﺎﻥ ﺭﺍ ﺗﺎﺗﻲ ﻣﻴﻨﺎﻣﻨﺪ ﻭ ﺷﺎﻳﺪ ﺩﺭ ﻫﺮﺯﻧﺪ ﻭ ﺩﻳﮕﺮ ﺟﺎﻫﺎ ﻧﻴﺰ ﺍﻳﻦ ﻧﺎﻡ ﺷﻨﺎﺧﺘﻪ ﺑﺎﺷﺪ‪ .‬ﺑﻬﺮﺣﺎﻝ ﺑﻴﮕﻤﺎﻧﺴﺖ ﻛﻪ ﻧﺎﻡ‬ ‫ﺁﺫﺭﻱ ﺍﺯ ﻳﺎﺩﻫﺎ ﺭﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﺧﻠﺨﺎﻝ ﭘﻦ ﻣﺤﺎﻟﻜﻮ ﺍ ﻣﺤﺎﻟﺶ ﻛﻪ ﺷﺎﻫﺮﻭﻳﻪ ﻣﺎﺳﻮﻟﻪ ﻭ ﺷﺎﻧﺪﺭﻣﻦ ﻭ ﻣﺎﺳﺎﻝ ﻃﺎﻟﺸﻲ ﻳﻦ‪.‬‬ ‫ﺍﺯ ﭘﻨﺞ ﻣﺤﺎﻝ ﺧﻠﺨﺎﻝ ﻳﻚ ﻣﺤﺎﻟﺶ ﻛﻪ ﺷﺎﻫﺮﻭﺩ ﺍﺳﺖ ﺑﺎ ﻣﺎﺳﻮﻟﻪ ﻭ ﺷﺎﻧﺪﺭﻣﻦ ﻭ ﻣﺎﺳﺎﻝ ﻃﺎﻟﺶ‪.‬‬ ‫ﻫﻢ ﻛﻔﺸﻨﻴﻦ ﻫﻢ ﺟﻬﺘﻪ ﺍﺷﺘﻦ ﭘﻴﺸﻴﻨﻪ ﺯﻭﺍﻧﺸﺎﻥ ﻏﻤﻬﻮﺭﺩﻩ ﻫﺰﻧﻴﻜﻪ ﻫﻤﻪ ﺍﻡ ﻣﺤﺎﻝ‪.‬‬ ‫ﻫﻤﺠﻮﺍﺭ ﻣﻴﺒﺎﺷﺪ ﺑﺎﻳﻨﻮﺍﺳﻄﻪ ﺯﺑﺎﻥ ﻗﺪﻳﻤﻲ ﺧﻮﺩﺷﺎﻧﺮﺍ ﺣﻔﻆ ﻛﺮﺩﻩ ﺍﻧﺪ ﭼﻨﺎﻧﭽﻪ ﻫﻤﻪ ﺍﻳﻦ ﻣﺤﺎﻝ‪.‬‬ ‫ﺯﻭﺍﻥ ﭘﻬﻠﻮﻱ ﻳﺎ ﺁﺫﺭﻱ ﻛﻪ ﺍﺷﺘﻦ ﺗﺎﺗﻲ ﻭ ﻭﺟﻦ ﻛﻔﮋﻧﻦ ﻭ ﺍﻳﻦ ﺯﻭﺍﻥ ﻃﺎﻟﺸﻲ ﺯﻭﺍﻧﻲ ﻛﻮ‪.‬‬

‫ﺁﺫﺭﻱ ﻳﺎ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫‪٤٦ .....................................................................................................................................................‬‬

‫ﺑﺎ ﺯﺑﺎﻥ ﭘﻬﻠﻮﻱ ﻳﺎ ﺁﺫﺭﻱ ﻛﻪ ﺧﻮﺩﺷﺎﻥ ﺗﺎﺗﻲ ﻣﻴﮕﻮﻳﻨﺪ ﺣﺮﻑ ﻣﻴﺰﻧﻨﺪ ﻭ ﺍﻳﻦ ﺯﺑﺎﻥ ﺑﺰﺑﺎﻥ ﻃﺎﻟﺸﻲ‪.‬‬ ‫ﻧﺰﺩﻳﻜﻪ ﻛﻪ ﺩﺭﺳﺖ ﻛﻔﮋﻧﻦ ﻭ ﻫﻤﺪﻳﮕﺮ ﺣﺎﻟﻲ ﺑﻮ ﺧﻠﺨﺎﻝ ﺍﻣﺤﺎﻝ ﻫﻢ ﻛﻪ ﻛﺎﻏﺬ ﻛﻨﺎﻧﻪ‪.‬‬ ‫ﺧﻴﻠﻲ ﻧﺰﺩﻳﻜﺴﺖ ﻛﻪ ﻛﺎﻣﻼ ﺗﻜﻠﻤﺎﺕ ﻫﻤﺪﻳﮕﺮ ﺭﺍ ﺣﺎﻟﻲ ﻣﻴﺸﻮﻧﺪ ﻳﻚ ﻣﺤﺎﻝ ﺧﻠﺨﺎﻝ ﻫﻢ ﻛﻪ ﻛﺎﻏﺬ ﻛﻨﺎﻧﺴﺖ‪.‬‬ ‫ﻭ ﺩﻩ ﺩﻭﺍﺯﻩ ﻓﺮﺳﺦ ﻃﺎﻟﺸﻲ ﻳﻦ ﻣﻴﺎﻧﻪ ﺩﺍﺭ ﭼﻨﺪ ﺗﻜﻪ ﺩﻳﻪ ﻛﻪ ﻫﺴﺎ ﺍﺳﻪ ﻛﻪ ﭼﻪ ﺍﻫﻞ‪.‬‬ ‫ﻭ ﺩﻩ ﺩﻭﺍﺯﺩﻩ ﻓﺮﺳﺦ ﺑﺎ ﻃﺎﻟﺶ ﻓﺎﺻﻠﻪ ﺩﺍﺭﺩ ﭼﻨﺪ ﭘﺎﺭﭼﻪ ﺩﻫﺎﺕ ﻛﻪ ﻓﻌﻼ ﻫﺴﺘﻨﺪ ﻛﻪ ﺍﻫﻠﺸﺎﻥ‪.‬‬ ‫ﺳﻨﻲ ﻳﻦ ﺑﺎﻡ ﺟﻬﺖ ﺑﺎ ﻃﺎﻟﺶ ﮔﻴﻼﻥ ﺭﻓﺖ ﺁﻣﺪ ﺩﺍﺭﺍﻥ ﻫﻮﻳﻜﻪ ﻫﻤﻪ ﺷﺎﻥ ﺗﺎﺗﻲ ﻛﻔﮋﻧﻦ‪.‬‬ ‫ﺳﻨﻲ ﻣﻴﺒﺎﺷﻨﺪ ﻭ ﺑﺎﻳﻦ ﻣﻨﺎﺳﺒﺖ ﺑﺎ ﻃﺎﻟﺶ ﮔﻴﻼﻥ ﺭﻓﺖ ﻭ ﺁﻣﺪ ﺩﺍﺭﻧﺪ ﻫﻤﻪ ﺁﻧﻬﺎ ﻫﻢ ﺗﺎﺗﻲ ﺣﺮﻑ ﻣﻴﺰﻧﻨﺪ‪.‬‬ ‫ﻫﻤﺠﻮﺭ ﻛﻪ ﺭﻓﺖ ﺁﻣﺪ ﻃﺎﻟﺶ ﺟﻬﺖ ﺍﻡ ﺩﻫﺎﺕ ﺍﻫﻠﻦ ﺍﺷﺘﻦ ﭘﻴﺸﻴﻨﻪ ﺯﻭﺍﻧﺸﺎﻥ‪.‬‬ ‫ﺍﻳﻦ ﺍﺳﺖ ﺑﻮﺍﺳﻄﻪ ﻣﺮﺍﻭﺩﻩ ﺑﺎ ﻃﺎﻟﺶ ﺍﻫﻞ ﺍﻳﻦ ﺩﻫﺎﺕ ﺯﺑﺎﻥ ﻗﺪﻳﻤﻲ ﺧﻮﺩﺷﺎﻧﺮﺍ‬ ‫ﻏﻤﻬﻮﺭ ﺩﻩ ﺧﻠﺨﺎﻝ ﻫﻤﻪ ﺟﺎ ﻛﻮﺩﻫﺎﺗﻲ ﻛﻮ ﺯﻣﻴﺎﻥ ﻛﻮﺵ ﮔﻮﺍﻥ ﻛﻮﺵ ﺧﺎﻧﻴﺎﻧﻴﻜﻪ ﭘﻴﺸﻴﻨﻪ‪.‬‬ ‫ﻧﮕﺎﻫﺪﺍﺷﺘﻪ ﺍﻧﺪ ﺩﺭ ﻫﻤﻪ ﺟﺎﻱ ﺧﻠﺨﺎﻝ ﺩﺭ ﺩﻫﺎﺕ ﺩﺭ ﻣﺰﺍﺭﻉ ﺩﺭ ﺟﺒﺎﻝ ﺩﺭ ﭼﺸﻤﻪ ﺳﺎﺭﻫﺎ ﺍﺳﺎﻣﻲ‪.‬‬ ‫ﻣﻨﺪﻩ ﻧﺸﺎﻥ ﺩﺍﺭﻱ ﻛﻪ ﺍﻳﻦ ﻭﻻﻳﺖ ﺍﻫﻞ ﺯﻭﺍﻥ ﻫﻤﻪ ﺍﺵ ﺗﺎﺗﻲ ﺑﺮﻩ ﻛﻢ ﻛﻢ ﻣﻴﺎﻧﺪﻩ ﺷﺮ‪.‬‬ ‫ﻗﺪﻳﻤﻲ ﺩﻻﻟﺖ ﻣﻴﻨﻤﺎﻳﺪ ﻛﻪ ﺍﻫﻞ ﺍﻳﻦ ﻭﻻﻳﺖ ﺯﺑﺎﻥ ﻋﻤﻮﻣﻴﺶ ﺗﺎﺗﻲ ﺑﻮﺩﻩ ﺑﻤﺮﻭﺭ ﺯﻣﺎﻥ ﺍﺯ ﻣﻴﺎﻥ ﺭﻓﺘﻪ‪.‬‬ ‫ﻧﻤﻮﻧﻪ ﺍﻱ ﺍﺯ ﺯﺑﺎﻥ ﻫﺮﺯﻧﺪ‪:‬‬ ‫ﺍﻳﻦ ﻧﻤﻮﻧﻪ ﻫﺎ ﺑﺂﺫﺭﻱ ﻛﻬﻦ ﻧﺰﺩﻳﻜﺘﺮ ﻣﻴﻨﻤﺎﻳﺪ ﻭ ﻣﺎﻧﺴﺘﮕﻴﻬﺎﻱ ﺑﺴﻴﺎﺭ ﺩﺭ ﺁﻥ ﭘﺪﻳﺪﺍﺭ ﺍﺳﺖ‪ .‬ﺍﻳﻨﻬﺎ ﺭﺍ ﻧﻴﺰ ﺑﺪﺍﻧﺴﺎﻥ ﻛﻪ ﻧﻮﺷﺘﻪ‬ ‫ﺁﻗﺎﻱ ﺳﻌﻴﺪ ﺍﺳﺖ ﻣﻴﺂﻭﺭﻳﻢ‪:‬‬ ‫ﻛﻠﻤﻪ ﻫﺎ‬ ‫ﻳﻦ ـ ﺯﻥ ‪ ،‬ﻣﺮﺩ ـ ﻣﺮﺩ ‪ ،‬ﮔﻨﻪ ـ ﺩﺧﺘﺮ ‪ ،‬ﺯﺭﻩ ـ ﭘﺴﺮ ‪ ،‬ﺍﻭ ـ ﺁﺏ ‪ ،‬ﺍﺗﺶ ـ ﺁﺗﺶ ‪ ،‬ﻧﻮﻥ ـ ﻧﺎﻥ ‪ ،‬ﮔﻮﮊﺩ ـ ﮔﻮﺷﺖ ‪ ،‬ﻳﻮ ـ ﺟﻮ ‪،‬‬ ‫ﮔﻨﺪﻡ ـ ﮔﻨﺪﻡ ‪ ،‬ﻣﺴﺖ ـ ﺷﻴﺮﻩ ‪ ،‬ﭼﺮ ـ ﭼﺮﺍﻍ ‪ ،‬ﺍﺳﻮـ ﺍﻛﻨﻮﻥ ‪ ،‬ﻛﻠﻮ ـ ﻛﻼﻩ ‪ ،‬ﺩﺳﻤﻮﻝ ـ ﺩﺳﺘﻤﺎﻝ ‪ ،‬ﻛﮋﻣﮋ ـ ﻛﺸﻤﺶ ‪ ،‬ﻣﻦ ـ ﻣﻦ ‪،‬‬ ‫ﺕ ـ ﺗﻮ ‪ ،‬ﺷﻤﻪ ـ ﺷﻤﺎ ‪ ،‬ﺁﻣﺎ ـ ﻣﺎ ‪ ،‬ﻭﺭﻩ ـ ﺑﺮﻩ ‪ ،‬ﺑﺰ ـ ﺑﺰ ‪ ،‬ﻣﺮﻩ ﮔﻮ ـ ﻣﺎﺩﻩ ﮔﺎﻭ ‪ ،‬ﭘﺎﺱ ـ ﮔﻮﺳﻔﻨﺪ ‪ ،‬ﺍ ـ ﻳﻚ ‪ ،‬ﺩ ـ ﺩﻭ ‪ ،‬ﻫﺮ ـ ﺳﻪ ‪،‬‬ ‫ﭼﺮ ـ ﭼﻬﺎﺭ ‪ ،‬ﭘﻨﺞ ـ ﭘﻨﺞ ‪ ،‬ﺷﺶ ـ ﺷﺶ ‪ ،‬ﻫﻔﺖ ـ ﻫﻔﺖ ‪ ،‬ﻫﺸﺖ ـ ﻫﺸﺖ ‪ ،‬ﻧﻮ‪ ١‬ـ ﻧﻪ ‪ ،‬ﺩﻭ‪ ٢‬ـ ﺩﻩ ‪ ،‬ﻭﻳﺴﺖ ـ ﺑﻴﺴﺖ ‪،‬‬ ‫ﮔﻮ ـ ﺩﻫﺎﻥ ‪ ،‬ﻭﻧﻲ ـ ﺑﻴﻨﻲ ‪ ،‬ﭼﺸﻢ ـ ﭼﺸﻚ ‪ ،‬ﺳﺮ ـ ﺳﺮ ‪ ،‬ﺩﺳﺖ ـ ﺩﺳﺖ ‪ ،‬ﭘﻮ‪ ٣‬ـ ﭘﺎﻱ ‪ ،‬ﻛﻔﺸﻦ ـ ﻛﺸﺘﺰﺍﺭ ‪ ،‬ﮔﺮ ـ ﺧﺎﻧﻪ ‪،‬‬ ‫ﭼﻮﻙ ـ ﺧﻮﺏ ‪ ،‬ﻛﺎﻻ ـ ﺑﺰﺭﮒ ‪ ،‬ﺭﺳﺖ ـ ﺭﺍﺳﺖ ‪ ،‬ﭼﭗ ـ ﭼﭗ ‪ ،‬ﺗﻮﻳﻪ ـ ﺗﺎﺯﻩ ‪ ،‬ﺍﻭﻧﺪﻩ ـ ﺁﻧﻬﻨﮕﺎﻡ ‪ ،‬ﺍﻭﺭﺳﺘﻲ ـ ﺳﭙﺲ ‪،‬‬ ‫ﻭﺭﺩﺭ ـ ﺁﻧﺠﺎ ‪ ،‬ﺍﺷﺘﻦ ـ ﺧﻮﻳﺸﺘﻦ ‪ ،‬ﺑﻮﻥ ـ ﺑﺎﻡ ‪ ،‬ﺁﻣﺎﺭ ـ ﺁﻣﺪﻥ ‪ ،‬ﺷﺮ ـ ﺭﻓﺘﻦ ‪ ،‬ﺯﻭﻧﻮﺳﻨﻲ ـ ﺩﺍﻧﺴﺘﻦ‬

‫‪ – ١‬ﺑﺎ ﻭﺍﻭ ﻣﺠﻬﻮﻝ‬ ‫‪٢‬‬

‫– ﺑﺎ ﻭﺍﻭ ﻣﺠﻬﻮﻝ‬

‫‪ -٣‬ﺑﺎ ﻭﺍﻭ ﻣﺠﻬﻮﻝ‬

‫ﺁﺫﺭﻱ ﻳﺎ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫‪٤٧ .....................................................................................................................................................‬‬

‫ﺟﻤﻠﻪ ﻫﺎ‬ ‫ﺍﻣﺴﻮﺭ ﻭﺭﻥ ﺧﻴﻠﻲ ﻭﺭﺳﺘﻪ ﺳﻴﻞ ﺧﻴﻠﻲ ﺁﻣﺎﺭﺍ ﮔﻨﺪﻭﻣﻲ ﺧﺮﻭﺏ ﻛﺮﺩﻳﻪ‪.‬‬ ‫ﺍﻣﺴﺎﻝ ﺑﺎﺭﺍﻥ ﺑﺴﻴﺎﺭ ﺑﺎﺭﻳﺪﻩ ﺳﻴﻞ ﺑﺴﻴﺎﺭ ﺁﻣﺪﻩ ﻭ ﮔﻨﺪﻣﻬﺎ ﺭﺍ ﺧﺮﺍﺏ ﻛﺮﺩﻩ‪.‬‬ ‫ﺷﻮ ﺍﺷﻤﻪ ﺗﻮﺗﻮﻟﻤﺶ ﺑﺮﻩ ﺗﻜﻪ ﺯﻭﻧﻮﺳﻼ ﻳﺎ ﻧﺰﻧﻮﺳﻼ‪.‬‬ ‫ﺷﺐ ﻣﺎﻩ ﮔﺮﻓﺘﻪ ﺑﻮﺩ ﺗﻮ ﻫﻢ ﺩﺍﻧﺴﺘﻲ ﻳﺎ ﻧﺪﺍﻧﺴﺘﻲ‪.‬‬ ‫ﺍﻧﺸﻮ ﺯﻟﺰﻟﻪ ﺑﺮﻩ ﺗﻮﻳﻪ ﻫﺘﻪ ﺑﺮﻭﻥ ﺯﻟﺰﻟﻪ ﺭﺯﻭﻧﻮ ﺳﻤﺎﻧﺎ ﻭﺭ ﺗﻤﻮﻥ ﻣﻬﻠﻪ‪.‬‬ ‫ﺍﻣﺸﺐ ﺯﻟﺰﻟﻪ ﺷﺪ ﺗﺎﺯﻩ ﺧﻮﺍﺑﻴﺪﻩ ﺑﻮﺩﻡ ﺯﻟﺰﻟﻪ ﺭﺍ ﺩﺍﻧﺴﺘﻢ ﮔﺮﻳﺨﺘﻴﻢ ﺑﻴﺮﻭﻥ‪.‬‬ ‫ﻣﻌﺪﻥ ﺧﻴﻠﻴﻪ ﻭ ﻧﺘﺎﻧﺪﺍ ﭼﻴﻨﻴﻪ ﺁﻣﺎ ﻛﻮﺭ ﻧﻜﻮﻧﺪﻭﻡ‪.‬‬ ‫ﻣﻌﺪﻥ ﺑﺴﻴﺎﺭ ﺍﺳﺖ ﺑﻴﺮﻭﻥ ﺁﻭﺭﻧﺪﻩ ﻧﻴﺴﺖ ﻣﺎ ﻛﺎﺭ ﻧﻤﻴﻜﻨﻴﻢ‪.‬‬ ‫ﺁﻣﺎ ﻫﻴﭻ ﭼﻲ ﻧﺰﻧﺴﻮﻥ‪.‬‬ ‫ﻣﺎ ﻫﻴﭻ ﭼﻴﺰ ﻧﻤﻴﺪﺍﻧﻴﻢ‪.‬‬ ‫ﺷﻤﻪ ﺩﺭﺱ ﻫﻮﺍﻧﺪﺍﺭﺍ ﻳﺎ ﻧﻬﻮﻧﺪﺍﺭﺍ‪.‬‬ ‫ﺷﻤﺎ ﺩﺭﺱ ﺧﻮﺍﻧﺪﻩ ﺍﻳﺪ ﻳﺎ ﻧﺨﻮﺍﻧﺪﻩ ﺍﻳﺪ‪.‬‬ ‫ﺧﻮﻳﻲ ﺗﺮ ﺑﺨﺶ‪.‬‬ ‫ﺧﺪﺍ ﺗﺮﺍ ﻧﮕﻪ ﺩﺍﺭﺩ‪.‬‬ ‫ﺯﺭﻩ ﺍﻭ ﺑﻴﻪ ﻧﻴﺠﻴﻦ‪.‬‬ ‫ﭘﺴﺮ ﺁﺏ ﺑﻴﺎﺭ ﺑﺨﻮﺭﻡ‪.‬‬ ‫ﺍﺳﻮ ﻧﺎﻥ ﻫﺮﻣﻪ‪.‬‬ ‫ﺍﻛﻨﻮﻥ ﻧﺎﻥ ﺧﻮﺭﺩﻡ‪.‬‬ ‫ﺑﻴﻮﺭ ﺷﻨﻢ ﺑﺎﺯﺍﺭ‪.‬‬ ‫ﺑﻴﺎﻳﻴﺪ ﺑﺮﻭﻳﻢ ﺑﺎﺯﺍﺭ‪.‬‬ ‫ﺍﺳﭙﺮﻩ ﭘﻮﻝ ﺯﺭﺩﻩ ﭘﻮﻝ ﭼﻴﻨﻴﻪ‪.‬‬ ‫ﭘﻮﻝ ﺳﻔﻴﺪ ﻭ ﭘﻮﻝ ﺯﺭﺩ ﻧﻴﺴﺖ‪.‬‬ ‫ﻣﻦ ﺷﺮﻧﻴﻦ ﻛﻔﺸﻦ ﻋﻠﻒ ﭼﻴﻨﻦ‪.‬‬ ‫ﻣﻦ ﺧﻮﺍﻫﻢ ﺭﻓﺖ ﺑﻴﺎﺑﺎﻥ ﮔﻴﺎﻩ ﭼﻴﻨﻢ‪.‬‬ ‫ﺕ ﺍﻳﻨﺘﺎﻧﺪﺍ ﻧﺸﻴﻦ ﻣﻦ ﻧﻮﻥ ﻫﻴﻨﻢ‪.‬‬ ‫ﺗﻮ ﺩﺭ ﺍﻳﻨﺠﺎ ﻧﺸﻴﻦ ﻣﻦ ﻧﺎﻥ ﺧﻮﺭﻡ‪.‬‬ ‫ﺯﺭ ﻣﻦ ﺷﺮﻩ ﺑﺮﻥ ﻧﻌﻤﺖ ﺁﺑﺎﺩ ﭘﻨﺞ ﺳﻮﻋﺖ ﻭﺭﻣﻮﻧﺪﻥ ﺍﻭﺭﺳﺘﻲ ﺁﻣﺎﺭﻳﻦ ﺗﻮﺭﻱ‪.‬‬ ‫ﺩﻳﺮﻭﺯ ﻣﻦ ﺭﻓﺘﻪ ﺑﻮﺩﻡ ﻧﻌﻤﺖ ﺁﺑﺎﺩ ﭘﻨﺞ ﺳﺎﻋﺖ ﺁﻧﺠﺎ ﻣﺎﻧﺪﻡ ﻭ ﭘﺲ ﺍﺯ ﺁﻥ ﺁﻣﺪﻡ ﺗﺒﺮﻳﺰ‪.‬‬ ‫ﺷﺮﻥ ﺷﻬﺮ ﮔﻤﻲ ﮔﮋﺩ ﺁﺳﺘﺎﺭﻣﺎ ﻛﻤﻲ ﺟﻲ ﻣﻴﻮﻩ ﺁﺳﺘﺎﺭﻣﺎ ﺩﺭﻣﻪ ﻧﻮﻛﺮ ﺍﻭﺭﺟﺎ ﮔﺮ‪.‬‬

‫ﺁﺫﺭﻱ ﻳﺎ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺭﻓﺘﻢ ﺷﻬﺮ ﻛﻤﻲ ﮔﻮﺷﺖ ﺧﺮﻳﺪﻡ ﻭ ﻛﻤﻲ ﻫﻢ ﻣﻴﻮﻩ ﺧﺮﻳﺪﻡ ﺩﺍﺩﻡ ﻧﻮﻛﺮ ﺁﻭﺭﺩ ﺧﺎﻧﻪ‪.‬‬ ‫ﺍﻣﺮﻭ ﻭﻳﺴﺖ ﺁﺩﻣﻲ ﻗﻮﻧﺎﻕ ﻣﻮﻥ ﻫﺴﺘﻪ ﻧﻴﻤﻮﻱ ﻫﻮﻧﺪﺍﻧﺪﺍ ﻧﻴﻤﻮﻱ ﺗﻴﻪ ﻫﻮﻧﺪﺍ‪.‬‬ ‫ﺍﻣﺮﻭﺯ ﺑﻴﺴﺖ ﺗﻦ ﻣﻴﻬﻤﺎﻥ ﻣﺎ ﻣﻴﺒﺎﺷﻨﺪ ﻧﻴﻤﻲ ﺧﻮﺍﻧﺪﻩ ﻫﺴﺘﻨﺪ ﻭ ﻧﻴﻤﻲ ﻧﺎﺧﻮﺍﻧﺪﻩ‪.‬‬ ‫ﻗﻮﻧﺎﻗﻮﻱ ﺷﺮ ﺭﺳﺘﻪ ﺷﺮ ﻧﻮﻡ ﭼﻮﺭ ﺁﻣﺎ ﺭﻭﻱ‪.‬‬ ‫ﻣﻴﻬﻤﺎﻧﻬﺎ ﻛﻪ ﺭﻓﺘﻨﺪ ﺧﻮﺍﻫﻴﻢ ﺭﻓﺖ ﺑﻴﺎﺑﺎﻥ ﺑﮕﺮﺩﺵ‪.‬‬ ‫ﭼﻨﺪ ﺳﺨﻨﻲ ﺩﺭﺑﺎﺭﻩ ﺍﻳﻦ ﻧﻤﻮﻧﻪ ﻫﺎ‪:‬‬ ‫ﭼﻨﺎﻧﻜﻪ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ ﺩﺭ ﺍﻳﻦ ﻧﻤﻮﻧﻪ ﻫﺎﻱ ﻫﺮﺯﻧﺪﻱ ﺍﺯ ﻳﻜﺴﻮ ﺑﺮﺧﻲ ﻧﺸﺎﻧﻪ ﻫﺎﻱ ﺁﺫﺭﻱ ﻛﻬﻦ ﭘﻴﺪﺍﺳﺖ‪ ،‬ﺍﺯ ﻛﻠﻤﻪ ﻛﻔﺸﻦ‬ ‫ﺑﻤﻌﻨﻲ ﻛﺸﺘﺰﺍﺭ‪ ،‬ﻭ ﻛﻠﻤﻪ ﮔﺮ ﺑﻤﻌﻨﻲ ﺧﺎﻧﻪ‪ ٤‬ﻭ ﺁﻣﺪﻥ ﺭﺍﺀ ﺑﺠﺎﻱ ﺩﺍﻝ ﺩﺭﻛﻠﻤﻪ ﻫﺎﻱ ﺁﻣﺎﺭ ﻭ ﺁﺳﺘﺎﺭﻣﺎ ﻭ ﺍﺳﭙﺮﻩ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ‪ ،‬ﻭﻟﻲ‬ ‫»ﺁﺯ« ﻳﺎ »ﺍﺯ« ﺑﻤﻌﻨﻲ ﻣﻦ ﻛﻪ ﺩﺭ ﺁﺫﺭﻱ ﺑﻮﺩﻩ ﮔﻮﻳﺎ ﺍﺯ ﻣﻴﺎﻥ ﺭﻓﺘﻪ‪ ،‬ﺍﺯ ﻳﻜﺴﻮ ﻧﻴﺰ ﻧﺸﺎﻧﻪ ﻫﺎﻱ ﻛﻬﻨﮕﻲ ﺯﺑﺎﻥ ﭘﺪﻳﺪﺍﺭ ﻣﻴﺒﺎﺷﺪ‪ .‬ﺍﺯ ﻛﻠﻤﻪ‬ ‫ﺷﺪﻥ ﺑﻤﻌﻨﻲ ﺭﻓﺘﻦ‪ ،‬ﻭ ﻛﻠﻤﻪ ﻫﺎﻱ »ﺍ« ﻭ »ﻫﺮ« ﺑﻤﻌﻨﻲ ﻳﻚ ﻭ ﺳﻪ‪ ،‬ﻭ ﺁﻣﺪﻥ ﻭﺍﻭ ﺑﺠﺎﻱ ﮔﺎﻑ ﺩﺭ »ﻭﺭﺗﻤﻮﻥ« )ﮔﺮﻳﺨﺘﻴﻢ( ﻭ ﻣﺎﻧﻨﺪ‬ ‫ﺍﻳﻨﻬﺎ‪» ،‬ﻫﺮ« ﻳﻚ ﻧﻤﻮﻧﻪ ﺭﻭﺷﻨﻲ ﺍﺯ ﻧﺰﺩﻳﻜﻲ ﺍﻳﻦ ﻧﻴﻤﺰﺑﺎﻥ ﺑﺎ ﺯﺑﺎﻥ ﺍﺭﻣﻨﻲ ﻣﻴﺒﺎﺷﺪ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺁﻣﺪﻥ ﺭﺍﺀ ﺑﺠﺎﻱ ﺩﺍﻝ ﻧﻤﻮﻧﻪ ﺩﻳﮕﺮ ﺁﻥ‬ ‫ﺑﺸﻤﺎﺭ ﺍﺳﺖ‪.‬‬ ‫ﺍﺯ ﻧﻜﺘﻪ ﻫﺎﻱ ﺍﻳﻦ ﻧﻴﻤﺰﺑﺎﻥ ﺑﻮﺩﻥ ﻫﺎﺀ ﺑﺠﺎﻱ ﺧﺎﺀ ﻣﻴﺒﺎﺷﺪ ﻛﻪ ﺩﺭ »ﻫﻮﻧﺪﺍﺭﺍ« )ﺧﻮﺍﻧﺪﻩ ﺍﻳﺪ( ﻭ »ﻫﺘﻪ« )ﺧﻔﺘﻪ( ﻭ »ﻫﺮﻣﻪ«‬ ‫)ﺧﻮﺭﺩﻡ( ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﭘﺪﻳﺪﺍﺭ ﺍﺳﺖ‪ .‬ﻧﻴﺰ ﺁﻣﺪﻥ ﺯﺍﺀ ﺑﺠﺎﻱ ﺩﺍﻝ ﻛﻪ ﺩﺭ »ﺯﻭﻧﻮﺳﻨﻲ« )ﺩﺍﻧﺴﺘﻦ( ﻭ »ﺯﺭ« )ﺩﻳﺮﻭﺯ( ﭘﺪﻳﺪﺍﺭ ﻣﻴﺒﺎﺷﺪ ﻭ‬ ‫ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪ ﺍﻳﻢ ﺍﻳﻦ ﺍﺯ ﻧﺸﺎﻧﻪ ﻫﺎﻱ ﺷﻤﺎﻟﻲ ﺑﻮﺩﻥ ﺯﺑﺎﻥ ﻣﻴﺒﺎﺷﺪ‪.‬‬ ‫ﺍﻳﻦ ﺍﺳﺖ ﺁﻧﭽﻪ ﺩﺭﺑﺎﺭﻩ ﺍﻳﻦ ﻧﻤﻮﻧﻪ ﻫﺎ ﻣﻴﺒﺎﻳﺪ ﮔﻔﺖ‪ ،‬ﻭ ﭼﻮﻥ ﺧﻮﺍﺳﺖ ﻣﺎ ﮔﻔﺘﮕﻮ ﺍﺯ ﺧﻮﺩ ﻧﻴﻤﺰﺑﺎﻥ ﻧﻤﻴﺒﺎﺷﺪ ﺳﺨﻦ ﺭﺍ ﺩﺭ‬ ‫ﻫﻤﻴﻦ ﺟﺎ ﺑﭙﺎﻳﺎﻥ ﻣﻴﺮﺳﺎﻧﻴﻢ‪.‬‬ ‫ﻓﺰﻭﻧﻴﻬﺎ‬ ‫ﭼﻮﻥ ﺩﺭ ﺩﻓﺘﺮ ﺩﺭ ﮔﻔﺘﮕﻮﻱ ﺧﻮﺩ ﺑﺮﺧﻲ ﻧﺎﻣﻬﺎﻱ ﺁﺑﺎﺩﻱ ﻭ ﻣﺎﻧﻨﺪ ﺁﻥ ﺭﺍ ﺑﻌﻨﻮﺍﻥ ﻣﺜﻞ ﻳﺎ ﺩﻟﻴﻞ ﻳﺎﺩ ﻛﺮﺩﻩ ﻭ ﺑﻤﻌﻨﻲ ﺁﻧﻬﺎ‬ ‫ﻧﭙﺮﺩﺍﺧﺘﻪ ﺍﻳﻢ‪ ،‬ﺑﺮﺍﻱ ﺭﻭﺷﻨﻲ ﺳﺨﻦ ﺁﻧﻬﺎ ﺭﺍ ﺩﺭ ﺍﻳﻨﺠﺎ ﻓﻬﺮﺳﺖ ﻭﺍﺭ ﺁﻭﺭﺩﻩ ﺩﺭﺑﺎﺭﻩ ﻫﺮﻳﻜﻲ ﮔﺰﺍﺭﺷﻲ ﻛﻪ ﺑﺎﻳﺪ ﻣﻴﻨﮕﺎﺭﻳﻢ‪:‬‬ ‫ﺁﺫﺭﺑﺎﻳﺠﺎﻥ‪ :‬ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪ ﺍﻳﻢ ﺍﻳﻦ ﻧﺎﻡ ﺍﺯ ﺯﺑﺎﻥ ﺍﻳﺮﺍﻥ ﺁﻣﺪﻩ ﻭ ﺧﻮﺩ ﺩﻟﻴﻠﻲ ﺍﺳﺖ ﻛﻪ ﻣﺮﺩﻡ ﺩﻳﺮﻳﻦ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺟﺰ ﺍﺯ ﻧﮋﺍﺩ‬ ‫ﺍﻳﺮ )ﻳﺎ ﺁﺭ( ﻧﺒﻮﺩﻩ ﺍﻧﺪ‪ .‬ﻫﻢ ﮔﻔﺘﻪ ﺍﻳﻢ ﺍﻳﻦ ﻧﺎﻡ ﺍﺯ ﺯﻣﺎﻥ ﭼﻴﺮﮔﻲ ﺍﺳﻜﻨﺪﺭ ﻳﻮﻧﺎﻧﻲ ﭘﻴﺪﺍ ﺷﺪﻩ ﻭ ﺗﺎﺭﻳﺨﭽﻪ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﭼﻮﻥ‬ ‫ﺍﺳﻜﻨﺪﺭ ﭘﺎﺩﺷﺎﻫﻲ ﻫﺨﺎﻣﻨﺸﻴﺎﻥ ﺭﺍ ﺑﺮﺍﻧﺪﺍﺧﺖ ﻭ ﺑﻜﺸﻮﺭ ﭘﻬﻨﺎﻭﺭ ﺍﻳﺸﺎﻥ ﺩﺳﺖ ﻳﺎﻓﺖ‪ ،‬ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻛﻪ ﺗﺎ ﺁﻥ ﺯﻣﺎﻥ ﺑﻨﺎﻡ »ﻣﺎﺩ‬ ‫ﺧﺮﺩ« ﺧﻮﺍﻧﺪﻩ ﻣﻴﺸﺪﻱ ﻣﺮﺩﻱ ﺑﻨﺎﻡ ﺍﺗﻮﺭﭘﺎﺕ ﺑﺮﺧﺎﺳﺘﻪ ﺁﻧﺠﺎ ﺭﺍ ﺍﺯ ﺍﻓﺘﺎﺩﻥ ﺑﺪﺳﺖ ﻳﻮﻧﺎﻧﻴﺎﻥ ﺑﺎﺯﺩﺍﺷﺖ ﻭ ﺧﻮﺩ ﺑﻨﻴﺎﺩ ﻓﺮﻣﺎﻧﺮﻭﺍﻳﻲ ﺩﺭ‬ ‫ﺁﻧﺠﺎ ﻧﻬﺎﺩ ﻛﻪ ﺗﺎ ﻧﻴﻤﻪ ﻫﺎﻱ ﺯﻣﺎﻥ ﺍﺷﻜﺎﻧﻴﺎﻥ ﺑﺮﭘﺎ ﻣﺎﻧﺪ‪ .‬ﺍﺯ ﺍﻳﻨﺠﺎ ﺁﻥ ﺳﺮﺯﻣﻴﻦ ﺑﻨﺎﻡ ﺍﻭ »ﺁﺗﻮﺭﭘﺎﺗﮕﺎﻥ« ﻧﺎﻣﻴﺪﻩ ﺷﺪ‪ .‬ﺍﻳﻨﺴﺖ ﺗﺎﺭﻳﺨﭽﻪ‬ ‫ﭘﻴﺪﺍﻳﺶ ﺁﻥ ﻧﺎﻡ ﻭ ﻫﺮﭼﻪ ﺟﺰ ﺍﻳﻦ ﮔﻔﺘﻪ ﺷﺪﻩ ﻧﺎﺩﺭﺳﺖ ﻭ ﺑﻴﭙﺎﺳﺖ‪.‬‬

‫‪ – ٤‬ﭼﻨﺎﻧﻜﻪ ﺩﻳﺪﻳﻢ ﺩﺭ ﺯﺑﺎﻥ ﺍﺭﺩﺑﻴﻠﻲ »ﻛﺎﺭ« ﺭﺍ ﺑﻤﻌﻨﻲ ﺧﺎﻧﻪ ﺁﻭﺭﺩﻩ ﻭ ﺑﺂﺳﺎﻧﻲ ﺗﻮﺍﻥ ﮔﻔﺖ ﺍﻳﻦ ﺩﻭﻛﻠﻤﻪ ﻳﻜﻴﺴﺖ‪.‬‬

‫ﺁﺫﺭﻱ ﻳﺎ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺍﻣﺎ ﻣﻌﻨﻲ ﻧﺎﻡ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ ﺁﻥ ﺍﺯ ﺩﻭ ﺑﻬﺮ ﭘﺪﻳﺪ ﺁﻣﺪﻩ‪ :‬ﻳﻜﻲ »ﺁﺗﻮﺭﭘﺎﺕ« ﻭ ﺩﻳﮕﺮﻱ »ﮔﺎﻥ«‪ .‬ﺁﺗﻮﺭﭘﺎﺕ ﺧﻮﺩ ﺍﺯ ﺩﻭ ﺑﻬﺮ‬ ‫ﭘﻴﺪﺍ ﺷﺪﻩ‪ :‬ﻳﻜﻲ »ﺁﺗﻮﺭ« ﻭ ﺩﻳﮕﺮﻱ »ﭘﺎﺕ«‪ .‬ﭘﺲ ﻣﻴﺒﺎﻳﺪ ﮔﻔﺖ ﻧﺎﻡ ﺍﺯ ﺳﻪ ﺑﻬﺮ ﭘﺪﻳﺪ ﺁﻣﺪﻩ‪ (١ :‬ﺁﺗﻮﺭ ‪ (٢‬ﭘﺎﺕ ‪ (٣‬ﮔﺎﻥ‪ .‬ﻭ ﻣﺎ ﻫﺮﻳﻜﻲ‬ ‫ﺭﺍ ﺟﺪﺍﮔﺎﻧﻪ ﺑﺎﺯ ﻣﻴﻨﻤﺎﻳﻴﻢ‪:‬‬ ‫‪(١‬ﺁﺗﻮﺭ‪ :‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺑﻤﻌﻨﻲ ﺁﺗﺶ ﻭ ﺧﻮﺩ ﻫﻤﺎﻧﺴﺖ ﻛﻪ ﺍﻣﺮﻭﺯ »ﺁﺫﺭ« ﮔﻔﺘﻪ ﻣﻴﺸﻮﺩ‪ .‬ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺗﺎﺀ ﻫﺎﻱ ﺯﺑﺎﻥ‬ ‫ﭘﻬﻠﻮﻱ ﺩﺭ ﻓﺎﺭﺳﻲ ﺫﺍﻝ ﮔﺮﺩﻳﺪﻩ ﻭ ﺍﻳﻨﺴﺖ ﺫﺍﻝ ﺩﺭ ﻓﺎﺭﺳﻲ ﺑﺴﻴﺎﺭ ﺑﻮﺩﻩ ﺗﺎ ﭘﻴﺶ ﺍﺯ ﺯﻣﺎﻥ ﻣﻐﻮﻝ ﺁﻭﺭﺩﻩ ﻣﻴﺸﺪﻩ‪ .‬ﻟﻴﻜﻦ ﺳﭙﺲ‬ ‫ﻛﻢ ﻛﻢ ﻫﻤﮕﻲ ﺩﺍﻝ ﺷﺪﻩ ﻭ ﺟﺰ ﺩﺭ ﭼﻨﺪ ﻛﻠﻤﻪ ﺍﺯ ﺁﺫﺭ ﻭ ﮔﺬﺷﺘﻦ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻦ ﻧﻤﺎﻧﺪﻩ ﺍﺳﺖ‪.‬‬ ‫‪ (٢‬ﭘﺎﺕ‪ :‬ﻣﻌﻨﻲ ﺩﺭﺳﺖ ﺍﻳﻦ ﻛﻠﻤﻪ ﺭﺍ ﻧﻤﻴﺪﺍﻧﻴﻢ‪ .‬ﻫﺮﭼﻪ ﻫﺴﺖ ﺁﻥ ﻧﺨﺴﺖ »ﭘﺎﺫ« ﻭ ﺳﭙﺲ »ﭘﺎﻱ« ﻭ »ﺑﺎﻱ« ﺷﺪﻩ ﺯﻳﺮﺍ ﺩﺭ‬ ‫ﺁﺫﺭﻱ )ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺯﺑﺎﻥ ﺍﺭﻣﻨﻲ( ﮔﺎﻫﻲ ﭘﺎﺀ ﺑﺎﺀ ﻣﻴﺸﺪﻩ )ﭼﻨﺎﻧﻜﻪ ﺍﻳﻦ ﺭﺍ ﺩﺭ ﭘﻴﺶ ﺍﺯ ﺍﻳﻦ ﺑﺎﺯ ﻧﻤﻮﺩﻩ ﺍﻳﻢ(‪ .‬ﻧﻴﺰ ﺩﺭ ﺯﺑﺎﻧﻬﺎﻱ‬ ‫ﺷﻤﺎﻟﻲ ﮔﺎﻫﻲ ﺫﺍﻝ ﻳﺎ ﺩﺍﻝ‪ ،‬ﻳﺎﺀ ﻣﻴﮕﺮﺩﻳﺪﻩ )ﭼﻨﺎﻧﻜﻪ ﺍﻳﻦ ﺭﺍ ﻫﻢ ﺑﺎﺯ ﺧﻮﺍﻫﻴﻢ ﻧﻤﻮﺩ(‪.‬‬ ‫‪ (٣‬ﮔﺎﻥ‪ :‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺩﺭ ﺁﺧﺮ ﻧﺎﻣﻬﺎﻱ ﺁﺑﺎﺩﻱ ﺑﺴﻴﺎﺭ ﺁﻣﺪﻩ‪ .‬ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻧﺎﻣﻬﺎﻱ ﺯﻧﮕﺎﻥ ﻭ ﺍﺭﺯﻧﮕﺎﻥ ﻭﮔﻮﮔﺎﻥ ﻭ ﺑﺴﻴﺎﺭ ﻣﺎﻧﻨﺪ‬ ‫ﺍﻳﻨﻬﺎ‪ .‬ﻣﻌﻨﻲ ﺁﻥ ﻧﻴﺰ ﺟﺎﻱ ﻭ ﺳﺮﺯﻣﻴﻦ ﺍﺳﺖ ﻭ ﻳﺎ ﺑﻤﻌﻨﻲ ﭘﻴﻮﺳﺘﮕﻲ ﻣﻴﺒﺎﺷﺪ‪ .‬ﺍﻳﻦ ﻛﻠﻤﻪ ﻫﻨﻮﺯ ﻫﻢ »ﮔﺎﻥ« ﺧﻮﺍﻧﺪﻩ ﻣﻴﺸﻮﺩ ﻭﻟﻲ ﮔﺎﻫﻲ‬ ‫ﻧﻴﺰ ﮔﺎﻑ ﺭﺍ ﺟﻴﻢ ﮔﺮﺩﺍﻧﻴﺪﻩ »ﺟﺎﻥ« ﮔﻮﻳﻨﺪ ﻭ ﻣﺎ ﮔﻔﺘﻪ ﺍﻳﻢ ﻛﻪ ﮔﺎﻑ ﻭ ﺟﻴﻢ ﺩﻭ ﺭﻭﻳﺔ ﻳﻚ ﺣﺮﻑ ﻣﻴﺒﺎﺷﺪ ﻭ ﺍﺯ ﭼﻴﺰﻫﺎﻳﻴﺴﺖ ﻛﻪ‬ ‫ﻣﻴﺎﻧﻪ ﺷﻤﺎﻝ ﻭ ﺟﻨﻮﺏ ﺟﺪﺍ ﺑﻮﺩﻩ‪.‬‬ ‫ﺑﺪﻳﻨﺴﺎﻥ »ﺁﺗﻮﺭﭘﺎﺗﮕﺎﻥ« ﻛﻨﻮﻥ »ﺁﺫﺭﺑﺎﻳﮕﺎﻥ« ﻳﺎ »ﺁﺫﺭﺑﺎﻳﺠﺎﻥ« ﮔﺮﺩﻳﺪﻩ ﻭ ﻣﻌﻨﻲ ﺁﻥ ﻧﻴﺰ »ﺳﺮﺯﻣﻴﻦ ﺁﺗﻮﺭﭘﺎﺕ« ﻳﺎ »ﺁﺗﻮﺭﭘﺎﺗﻲ«‬ ‫ﺍﺳﺖ ﻭ »ﺁﺗﻮﺭﭘﺎﺕ« ﻧﺎﻡ ﻳﻚ ﺳﺮﺩﺍﺭﻱ ﺑﻮﺩﻩ‪ .‬ﺍﻣﺎ ﻣﻌﻨﻲ ﺧﻮﺩ ﺁﺗﻮﺭﭘﺎﺕ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ ﺁﺗﻮﺭ ﺑﻤﻌﻨﻲ ﺁﺗﺶ ﺍﺳﺖ ﻭﻟﻲ ﺑﻬﺮ ﺩﻭﻡ ﺁﻥ‬ ‫ﺭﻭﺷﻦ ﻧﻴﺴﺖ ﻭ ﻣﺎ ﺩﺭﺍﻳﻨﺠﺎ ﻧﻴﺎﺯﻱ ﺑﺪﺍﻧﺴﺘﻦ ﻫﻤﻪ ﻣﻌﻨﻲ ﺁﻥ ﻧﺎﻡ ﻧﻤﻴﺪﺍﺭﻳﻢ‪.‬‬ ‫ﺁﺭﻭﻧﻖ‪ :‬ﻧﺨﺴﺖ ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﻛﻪ ﺍﻳﻦ ﻛﻠﻤﻪ ﺍﻛﻨﻮﻥ ﺍﺯ ﺯﺑﺎﻧﻬﺎ ﺍﻓﺘﺎﺩﻩ ﻭ ﺭﻭﺳﺘﺎﻳﻲ ﻛﻪ ﺩﺭ ﻏﺮﺏ ﺗﺒﺮﻳﺰ ﻧﻬﺎﺩﻩ ﻭ ﺑﺎ ﺍﻳﻦ ﻧﺎﻡ‬ ‫ﺧﻮﺍﻧﺪﻩ ﻣﻴﺸﺪﻩ ﺍﻛﻨﻮﻥ ﺑﻨﺎﻡ »ﮔﻮﻧﻲ« ﺷﻨﺎﺧﺘﻪ ﻣﻴﺸﻮﺩ‪ ،‬ﻭﻟﻲ ﺩﺭ ﺩﻓﺘﺮﻫﺎﻱ ﻣﺎﻟﻴﺎﺗﻲ ﻭ ﺩﻳﮕﺮ ﻧﻮﺷﺘﻪ ﻫﺎ ﻫﻤﭽﻨﺎﻥ ﻧﺎﻡ ﺩﻳﺮﻳﻦ »ﺁﺭﻭﻧﻖ«‬ ‫ﺭﺍ ﺑﻜﺎﺭ ﻣﻴﺒﺮﻧﺪ ﻭ ﺑﻐﻠﻂ ﺁﻧﺮﺍ »ﺍﺭﻭﻧﻖ« ﻧﻮﻳﺴﻨﺪ ﻭ ﺧﻮﺍﻧﻨﺪ‪.‬‬ ‫ﺍﻣﺎ ﻣﻌﻨﻲ ﻧﺎﻡ‪ ،‬ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﻧﺨﺴﺖ ﻛﻠﻤﻪ »ﺁﺭﺍﻧﻚ« ﺑﻮﺩﻩ ﻛﻪ ﺑﻤﻌﻨﻲ ﺁﺭﺍﻥ ﻛﻮﭼﻚ ﺑﺎﺷﺪ ﻭ ﺑﺮﺍﻱ ﺁﻧﻜﻪ ﻣﻌﻨﻲ ﺁﻥ ﺭﻭﺷﻦ‬ ‫ﮔﺮﺩﺩ ﻭ ﺭﻭﻳﺔ ﺩﺭﺳﺘﺶ ﺷﻨﺎﺧﺘﻪ ﺷﻮﺩ ﻣﻴﺒﺎﻳﺪ ﻧﺨﺴﺖ ﺍﺯ »ﺁﺭﺍﻥ« ﻭ ﻣﻌﻨﻲ ﺁﻥ ﺳﺨﻦ ﺭﺍﻧﻴﻢ‪:‬‬ ‫ﭼﻨﺎﻧﻜﻪ ﻣﻴﺪﺍﻧﻴﻢ »ﺁﺭﺍﻥ« ﻧﺎﻡ ﺳﺮﺯﻣﻴﻦ ﺑﺰﺭﮔﻴﺴﺖ ﻛﻪ ﺩﺭ ﻛﺘﺎﺑﻬﺎﻱ ﻋﺮﺑﻲ ﻭ ﻓﺎﺭﺳﻲ ﻫﻤﻴﺸﻪ ﺑﺎ ﻧﺎﻡ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺗﻮﺃﻡ ﺑﻜﺎﺭ‬ ‫ﻣﻴﺮﻓﺘﻪ ﻭ ﻫﻤﺎﻧﺠﺎﺳﺖ ﻛﻪ ﺍﻛﻨﻮﻥ »ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻗﻔﻘﺎﺯ« ﻧﺎﻣﻴﺪﻩ ﻣﻴﺸﻮﺩ‪ .‬ﺍﻳﻦ ﺳﺮﺯﻣﻴﻦ ﻛﻪ ﻣﻮﻏﺎﻥ ﻧﻴﺰ ﺑﺨﺸﻲ ﺍﺯ ﺁﻥ ﺷﻤﺮﺩﻩ ﻣﻴﺸﺪﻩ‬ ‫ﭼﻮﻥ ﻫﻮﺍﻳﺶ ﮔﺮﻡ ﺍﺳﺖ ﻭ ﭼﻤﻨﻬﺎ ﻭ ﭼﺮﺍﮔﺎﻫﻬﺎﻱ ﻓﺮﺍﻭﺍﻥ ﻣﻴﺪﺍﺭﺩ ﺍﺯ ﺍﻳﻨﺮﻭ ﺍﺯ ﺑﻬﺘﺮﻳﻦ ﺯﻣﺴﺘﺎﻧﮕﺎﻫﻬﺎ )ﻗﺸﻼﻗﻬﺎ( ﺷﻨﺎﺧﺘﻪ ﻣﻴﺸﺪﻩ‪.‬‬ ‫ﺑﻮﻳﮋﻩ ﺩﺭ ﺯﻣﺎﻥ ﭘﺎﺩﺷﺎﻫﻲ ﻣﻐﻮﻻﻥ ﻛﻪ ﭼﻮﻥ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻣﻴﻨﺸﺴﺘﻪ ﺍﻧﺪ ﻭ ﻫﻤﻪ ﺳﺎﻟﻪ ﺯﻣﺴﺘﺎﻥ ﺭﺍ ﺑﺎ ﺳﭙﺎﻫﻴﺎﻥ ﻭ ﺩﺭﺑﺎﺭﻳﺎﻥ ﺧﻮﺩ‬ ‫ﺑﺂﺭﺍﻥ ﻭ ﻣﻮﻏﺎﻥ ﻣﻴﻜﻮﭼﻴﺪﻩ ﺍﻧﺪ‪ ،‬ﺍﺯ ﺍﻳﻨﺮﻭ ﻧﺎﻡ ﺁﺭﺍﻥ ﻭ ﺯﻣﺴﺘﺎﻧﮕﺎﻩ ﺑﻮﺩﻥ ﺁﻧﺠﺎ ﺑﺴﻴﺎﺭ ﺷﻨﺎﺧﺘﻪ ﻭ ﺯﺑﺎﻧﺰﺩ ﻣﺮﺩﻡ ﻣﻴﺒﻮﺩﻩ‪ ،‬ﻭ ﺑﻴﮕﻤﺎﻥ ﻧﺎﻡ‬ ‫ﺁﺭﺍﻥ ﺩﺭ ﺁﻥ ﺯﻣﺎﻧﻬﺎ ﺷﻨﺎﺧﺘﻪ ﺗﺮ ﺍﺯ ﻧﺎﻡ ﺷﻤﻴﺮﺍﻥ ﺍﻳﻦ ﺯﻣﺎﻥ ﻣﻴﺒﻮﺩﻩ‪.‬‬ ‫ﮔﻮﻳﺎ ﺍﺯ ﻫﻤﺎﻥ ﻫﻨﮕﺎﻣﻬﺎ ﻳﺎ ﺍﺯ ﺯﻣﺎﻧﻬﺎﻱ ﭘﻴﺶ ﺍﺯ ﺁﻥ ﺑﻮﺩﻩ ﻛﻪ ﻛﻠﻤﻪ ﺁﺭﺍﻥ ﺩﺭ ﺯﺑﺎﻧﻬﺎﻱ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻭ ﺍﺭﻣﻨﺴﺘﺎﻥ ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ‬ ‫ﺯﺑﺎﻥ ﺧﻮﺩ ﺁﺭﺍﻥ ﺑﻤﻌﻨﻲ ﮔﺮﻣﺴﻴﺮ ﻭ ﺯﻣﺴﺘﺎﻧﮕﺎﻩ ﮔﺮﺩﻳﺪﻩ‪ .‬ﭼﻨﺎﻧﻜﻪ ﺍﻛﻨﻮﻥ ﻫﻢ ﻛﻪ ﺗﺮﻛﻲ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻭ ﺁﺭﺍﻥ ﺭﻭﺍﺝ ﻳﺎﻓﺘﻪ ﺁﻥ‬ ‫ﻣﻌﻨﻲ ﺍﺯ ﻣﻴﺎﻥ ﻧﺮﻓﺘﻪ ﻭ ﻫﻨﻮﺯ ﺩﺭ ﺁﻧﺠﺎ ﮔﺮﻣﺴﻴﺮ ﺭﺍ »ﺁﺭﺍﻧﻠﻮﻕ« ﻧﺎﻣﻨﺪ‪ .‬ﺑﺮﺧﻲ ﺍﺯ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﺍﺭﻣﻨﻲ ﭼﻨﻴﻦ ﺩﺍﻧﺴﺘﻪ ﺍﻧﺪ ﻛﻪ »ﺁﺭﺍﻥ« ﺍﺯ‬

‫ﺁﺫﺭﻱ ﻳﺎ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﻧﺨﺴﺖ ﺑﻤﻌﻨﻲ ﮔﺮﻣﺴﻴﺮ ﻭ ﺧﻮﺩ ﺍﺯ ﺍﻳﻨﺮﻭ ﺑﻮﺩﻩ ﻛﻪ ﺁﻥ ﺳﺮﺯﻣﻴﻦ ﮔﺮﻡ ﺭﺍ ﺑﺎ ﺍﻳﻦ ﻧﺎﻡ ﺧﻮﺍﻧﺪﻩ ﺍﻧﺪ‪ .‬ﻭﻟﻲ ﻣﺎ ﺩﺭ ﺟﺴﺘﺠﻮﻫﺎﻱ ﺧﻮﺩ ﺟﺰ‬ ‫ﺍﻳﻦ ﺭﺍ ﻳﺎﻓﺘﻪ ﻭ ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺟﺎﻱ ﺩﻳﮕﺮﻱ ﻧﻮﺷﺘﻪ ﺍﻳﻢ ﻣﺎ »ﺁﺭﺍﻥ« ﺭﺍ ﻛﻪ ﺭﻭﻣﻴﺎﻥ »ﺁﻟﺒﺎﻧﻴﺎ« ﻭ ﺍﺭﻣﻨﻴﺎﻥ »ﺁﻏﻮﺍﻥ« )ﺁﻟﻮﺍﻥ( ﺧﻮﺍﻧﺪﻩ ﺍﻧﺪ‪،‬‬ ‫ﭘﻴﺪﺍ ﺷﺪﻩ ﺍﺯ ﻛﻠﻤﻪ »ﺁﺭ« ﻛﻪ ﮔﻔﺘﻪ ﺍﻳﻢ ﻧﺎﻡ ﺩﻳﮕﺮ ﻧﮋﺍﺩ ﺑﺰﺭﮒ »ﺍﻳﺮ« ﺑﻮﺩﻩ ﻣﻴﺸﻤﺎﺭﻳﻢ ﻭ ﺑﻬﺮﺣﺎﻝ ﺍﺯ ﻧﺨﺴﺖ ﺑﻤﻌﻨﻲ ﮔﺮﻣﺴﻴﺮ ﺑﻮﺩﻥ‬ ‫ﺁﻥ ﺭﺍ ﺩﺷﻮﺍﺭ ﻣﻴﭙﻨﺪﺍﺭﻳﻢ‪.‬‬ ‫ﻫﺮﭼﻪ ﻫﺴﺖ ﺳﺮﺯﻣﻴﻦ ﺁﺭﺍﻥ ﺑﮕﺮﻣﺴﻴﺮﻱ ﺷﻨﺎﺧﺘﻪ‪ ،‬ﻭ ﻧﺎﻡ ﺁﻥ ﭼﻪ ﺍﺯ ﻧﺨﺴﺖ ﻭ ﭼﻪ ﺍﺯ ﺯﻣﺎﻧﻬﺎﻱ ﺩﻳﺮﺗﺮ‪ ،‬ﺑﻤﻌﻨﻲ ﮔﺮﻣﺴﻴﺮ ﻭ‬ ‫ﺯﻣﺴﺘﺎﻧﮕﺎﻩ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻭ ﺁﻥ ﭘﻴﺮﺍﻣﻮﻧﻬﺎ ﺑﺮ ﺳﺮ ﺯﺑﺎﻧﻬﺎ ﺑﻮﺩﻩ ﻭ ﺍﻳﻨﺴﺖ ﭼﻮﻥ ﺁﻥ ﺭﻭﺳﺘﺎﻱ ﻏﺮﺑﻲ ﺗﺒﺮﻳﺰ ﺩﺭ ﺩﺍﻣﻨﻪ ﺟﻨﻮﺑﻲ ﻛﻮﻩ‬ ‫ﻣﺸﻮ ﻧﻬﺎﺩﻩ ﻭ ﺩﻳﻪ ﻫﺎﻱ ﺁﻥ ﻫﻤﻪ ﺁﻓﺘﺎﺑﮕﻴﺮ ﻭ ﮔﺮﻣﺴﻴﺮ ﻣﻴﺒﺎﺷﺪ ﻭ ﺩﺭ ﺑﺎﺭﺩﻫﻲ ﻭ ﻣﻴﻮﻩ ﺧﻴﺰﻱ ﻧﻴﺰ ﺑﺂﺭﺍﻥ ﻧﺰﺩﻳﻚ ﺍﺳﺖ‪ ،‬ﺍﺯ ﺍﻳﻨﺮﻭ ﺁﻧﺠﺎ‬ ‫ﺭﺍ »ﻣﺎﻧﻨﺪﺓ ﺁﺭﺍﻥ« ﻳﺎ »ﺁﺭﺍﻥ ﻛﻮﭼﻚ«‪ ٥‬ﺷﻤﺮﺩﻩ ﻭ »ﺁﺭﺍﻧﻚ« ﺧﻮﺍﻧﺪﻩ ﺍﻧﺪ‪ .‬ﺳﭙﺲ ﻫﻤﺎﻥ ﻧﺎﻡ ﺩﺭ ﺯﺑﺎﻧﻬﺎ »ﺁﺭﻭﻧﻖ« ﮔﺮﺩﻳﺪﻩ‪.‬‬

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‫ﺍﻳﻦ ﺗﺎﺭﻳﺨﭽﻪ ﺁﺭﻭﻧﻖ ﻭ ﻣﻌﻨﻲ ﺁﻥ ﻣﻴﺒﺎﺷﺪ ﻛﻪ ﻣﺎ ﺍﺯ ﺭﺍﻩ ﺟﺴﺘﺠﻮﻫﺎﻱ ﺧﻮﺩ ﺩﺭﺑﺎﺭﻩ ﻧﺎﻣﻬﺎﻱ ﺁﺑﺎﺩﻳﻬﺎ ﺑﺪﺳﺖ ﺁﻭﺭﺩﻩ ﺍﻳﻢ‪ .‬ﺍﻣﺎ‬ ‫ﻧﺎﻡ »ﮔﻮﻧﻲ« ﻛﻪ ﺍﻛﻨﻮﻥ ﺟﺎﻱ ﺁﻥ ﻛﻠﻤﻪ ﺭﺍ ﮔﺮﻓﺘﻪ ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﺁﻥ ﺗﺮﻛﻴﺴﺖ ﻭ ﮔﻮﻳﺎ ﺗﺮﺟﻤﻪ ﻫﻤﺎﻥ ﺁﺭﻭﻧﻖ ﺑﺎﺷﺪ‪ .‬ﺯﻳﺮﺍ ﺑﺠﺎﻱ‬ ‫ﻛﻠﻤﻪ ﻫﺎﻱ ﺑﺘﻮ ﻭ ﻧﺴﺎ ﻛﻪ ﺩﺭ ﻓﺎﺭﺳﻲ ﺁﻓﺘﺎﺑﮕﻴﺮ ﻭ ﺁﻓﺘﺎﺏ ﻧﮕﻴﺮ ﺍﺳﺖ‪ ،‬ﺩﺭ ﺗﺮﻛﻲ ﮔﻮﻧﻲ ﻭ ﻗﻮﺯﻱ ﮔﻔﺘﻪ ﺷﻮﺩ ﻭ ﺍﺯ ﺍﻳﻨﺮﻭ »ﮔﻮﻧﻲ«‬ ‫ﺍﮔﺮﭼﻪ ﻫﻢ ﻣﻌﻨﻲ ﻛﻠﻤﻪ ﺁﺭﻭﻧﻖ ﻧﻤﻴﺒﺎﺷﺪ ﻭﻟﻲ ﺑﺂﻥ ﻧﺰﺩﻳﻚ ﺍﺳﺖ‪ .‬ﺯﻳﺮﺍ ﺟﺎﻳﻴﻜﻪ ﺁﻓﺘﺎﺑﮕﻴﺮ ﺑﻮﺩ ﻧﺎﮔﺰﻳﺮ ﮔﺮﻡ ﺑﺎﺷﺪ ﻭ ﻣﺎ ﭼﻮﻥ‬ ‫ﻣﻴﺪﺍﻧﻴﻢ ﺗﺮﻛﺎﻥ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻧﺎﻣﻬﺎﻱ ﻓﺎﺭﺳﻲ ﺁﺑﺎﺩﻳﻬﺎ ﺭﺍ ﻛﻪ ﻣﻌﻨﺎﻳﻲ ﺍﺯ ﺁﻧﻬﺎ ﻣﻴﻔﻬﻤﻴﺪﻩ ﺍﻧﺪ ﺑﺰﺑﺎﻥ ﺧﻮﺩ ﺗﺮﺟﻤﻪ ﻛﺮﺩﻩ ﺍﻧﺪ‪ ،‬ﻣﻴﺘﻮﺍﻧﻴﻢ‬ ‫ﭘﻨﺪﺍﺷﺖ ﻛﻪ ﺁﻭﺭﺩﻥ »ﮔﻮﻧﻲ« ﺑﺠﺎﻱ ﺁﺭﻭﻧﻖ ﻧﻴﺰ ﺍﺯ ﺁﻥ ﺭﺍﻩ ﺑﻮﺩﻩ ﻭ ﺍﺯ ﺍﻳﻨﺮﻭ ﺗﻮﺍﻧﻴﻢ ﭘﻨﺪﺍﺷﺖ ﻛﻪ »ﺁﺭﻭﻧﻖ« ﺗﺎ ﭼﻨﺪ ﺻﺪ ﺳﺎﻝ ﭘﻴﺶ‬ ‫ﻧﺎﻡ ﻣﻌﻨﻲ ﺩﺍﺭﻱ ﺑﺸﻤﺎﺭ ﻣﻴﺮﻓﺘﻪ ﺍﺳﺖ ﻭ ﻣﺮﺩﻡ ﺍﺯ ﺁﻥ ﻫﻤﺎﻥ ﻣﻌﻨﻲ ﺭﺍ ﻛﻪ ﻳﺎﺩ ﻛﺮﺩﻳﻢ ﻣﻴﻔﻬﻤﻴﺪﻩ ﺍﻧﺪ‪ .‬ﭼﻴﺰﻳﻜﻪ ﻫﺴﺖ ﻣﻴﺘﻮﺍﻥ ﺍﻳﻦ‬ ‫ﮔﻤﺎﻥ ﻫﻢ ﺑﺮﺩ ﻛﻪ ﭼﻮﻥ ﺭﻭﺳﺘﺎﻱ ﺁﺭﻭﻧﻖ ﺩﺭ ﺩﺍﻣﻨﻪ ﺟﻨﻮﺑﻲ ﻛﻮﻩ ﻣﺸﻮ ﻭ ﺩﺭ ﺭﻭﻳﻪ ﺁﻓﺘﺎﺑﮕﻴﺮ ﻳﺎ ﺩﺭ ﺑﺘﻮﻱ ﺁﻥ ﻧﻬﺎﺩﻩ ﺗﺮﻛﺎﻥ ﺍﺯ ﺍﻳﻨﺮﻭ‬ ‫ﺁﻧﺮﺍ ﮔﻮﻧﻲ ﺧﻮﺍﻧﺪﻩ ﺍﻧﺪ ﺑﻲ ﺁﻧﻜﻪ ﺑﻜﻠﻤﻪ ﺁﺭﻭﻧﻖ ﻭ ﻣﻌﻨﺎﻱ ﺁﻥ ﻫﻮﺵ ﺩﺍﺭﻧﺪ‪ .‬ﻟﻴﻜﻦ ﺩﺭ ﺍﻳﻨﺤﺎﻝ ﺑﺎﻳﺴﺘﻲ ﻣﺮﻧﺪ ﻭ ﺁﻥ ﭘﻴﺮﺍﻣﻮﻧﻬﺎ ﺭﺍ ﻛﻪ‬ ‫ﺩﺭ ﺷﻤﺎﻝ ﻫﻤﺎﻥ ﻛﻮﻩ ﻭ ﺩﺭ ﺭﻭﻳﻪ ﺁﻓﺘﺎﺏ ﻧﮕﻴﺮ ﻭ ﻳﺎ ﺩﺭ ﻧﺴﺎﻱ ﺁﻥ ﻧﻬﺎﺩﻩ ﻫﻢ »ﻗﻮﺯﻱ« ﻧﺎﻣﻨﺪ ﻭ ﻣﺎ ﺍﺯ ﭼﻨﺎﻥ ﻧﺎﻣﻲ ﺁﮔﺎﻫﻲ ﻧﻤﻴﺪﺍﺭﻳﻢ‪.‬‬ ‫ﺍﺯﻧﺎﺏ‪ :‬ﺍﺯ ﺁﺑﺎﺩﻳﻬﺎﻱ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺍﺳﺖ ﻭ ﻣﻌﻨﻲ ﻧﺎﻡ ﺩﺍﻧﺴﺘﻪ ﻧﻴﺴﺖ‪.‬‬ ‫ﺍﻟﻮﺍﺭ‪ :‬ﺍﺯ ﺁﺑﺎﺩﻳﻬﺎﻱ ﭘﻴﺮﺍﻣﻮﻥ ﺗﺒﺮﻳﺰ ﺍﺳﺖ ﻭ ﻣﻌﻨﻲ ﻧﺎﻡ ﺭﻭﺷﻦ ﻧﻤﻴﺒﺎﺷﺪ‪.‬‬ ‫ﺍﻫﺮﺍﺏ‪ :‬ﻛﻮﻳﻲ ﺍﺯ ﺗﺒﺮﻳﺰ ﺍﺳﺖ ﻭ ﻣﻌﻨﻲ ﺁﻥ ﺷﻨﺎﺧﺘﻪ ﻧﻴﺴﺖ‪.‬‬ ‫ﺍﻭﺟﺎﻥ‪ :‬ﺟﺎﻳﻲ ﺩﺭ ﻧﺰﺩﻳﻜﻴﻬﺎﻱ ﺗﺒﺮﻳﺰ ﺍﺳﺖ ﻭ ﻣﻌﻨﻲ ﻛﻠﻤﻪ ﺩﺍﻧﺴﺘﻪ ﻧﻤﻴﺒﺎﺷﺪ‪.‬‬ ‫ﺑﺎﻛﻮ‪ :‬ﺍﻳﻦ ﻧﺎﻡ ﺭﺍ ﺍﻛﻨﻮﻥ »ﺑﺎﺩﻛﻮﺑﻪ« ﻣﻴﻨﻮﻳﺴﻨﺪ‪ .‬ﻭﻟﻲ ﻫﻤﭽﻮﻥ »ﺍﺭﻭﻧﻖ« ﻧﺎﺩﺭﺳﺖ ﻭ ﺳﺎﺧﺘﮕﻲ ﺍﺳﺖ ﻭ ﺑﻴﮕﻤﺎﻥ »ﺑﺎﻛﻮ«‬ ‫ﺩﺭﺳﺖ ﻣﻴﺒﺎﺷﺪ‪ .‬ﺍﻳﻦ ﻧﺎﻡ ﺭﺍ ﺩﺭ ﻛﺘﺎﺑﻬﺎﻱ ﺁﻏﺎﺯ ﺍﺳﻼﻡ »ﺑﺎﻛﻮﻳﻪ« ﻧﻮﺷﺘﻪ ﺍﻧﺪ ﻭ ﻣﻦ ﭼﻮﻥ ﻣﻴﺪﺍﻧﺴﺘﻢ ﺍﻳﻨﮕﻮﻧﻪ ﻧﺎﻣﻬﺎﻱ ﭘﺎﺭﺳﻲ ﻛﻪ ﺩﺭ‬ ‫ﺁﺧﺮ ﺧﻮﺩ »ﻭﻳﻪ« ﺩﺍﺭﺩ ـ ﻫﻤﭽﻮﻥ »ﺷﻴﺮﻭﻳﻪ« ﻭ »ﺑﺎﺑﻮﻳﻪ« ﻭ »ﻓﻀﻠﻮﻳﻪ« ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ـ ﻧﺎﻣﻬﺎﻱ ﺷﻜﺴﺘﻪ ﺑﺎﺷﻨﺪ‪ .‬ﺑﺪﻳﻨﺴﺎﻥ ﻛﻪ ﺩﺭﺳﺖ‬ ‫ﺁﻧﻬﺎ ﭼﻴﺰ ﺩﻳﮕﺮ ﺑﻮﺩ ﻭ ﺩﺭ ﺯﺑﺎﻧﻬﺎ ﺑﺎﻳﻦ ﺭﻭﻳﻪ ﺩﺭﺁﻣﺪﻩ‪ ،‬ﭼﻨﺎﻧﻜﻪ »ﻓﻀﻠﻮﻳﻪ« ﺭﺍ ﻣﻴﺪﺍﻧﻴﻢ ﻛﻪ ﺩﺭﺳﺖ ﺁﻥ »ﻓﻀﻞ ﺍﷲ« ﺑﻮﺩﻩ‪ .‬ﺍﻳﻦ ﺑﻮﺩ‬ ‫ﺩﺭﺑﺎﺭﻩ ﺭﻭﻳﻪ ﺩﺭﺳﺖ »ﺑﺎﻛﻮﻳﻪ« ﺑﺠﺴﺘﺠﻮ ﭘﺮﺩﺍﺧﺘﻪ ﺍﺯ ﻛﺘﺎﺑﻬﺎﻱ ﺍﺭﻣﻨﻲ ﺁﻧﺮﺍ ﭘﻴﺪﺍ ﻛﺮﺩﻡ ﻛﻪ »ﺑﺎﻛﺎﻭﺍﻥ« ﻳﺎ »ﺑﺎﻛﻮﺍﻥ« ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬

‫‪ – ٥‬ﻛﺎﻑ ﺩﺭ ﺍﻳﻦ ﮔﻮﻧﻪ ﻧﺎﻣﻬﺎ ﺑﻴﻜﻲ ﺍﺯ ﺩﻭﻣﻌﻨﻲ ﻛﻪ ﻛﻮﭼﻜﻲ ﻭ ﻳﺎ ﻣﺎﻧﺴﺘﮕﻲ ﺑﺎﺷﺪ ﻣﻴﺂﻳﺪ ﻭ ﺍﻳﻨﺴﺖ ﻣﺎ ﻧﻴﺰ ﻫﺮ ﺩﻭ ﻣﻌﻨﻲ ﺭﺍ ﻧﺸﺎﻥ ﺩﺍﺩﻩ ﺍﻳﻢ‪.‬‬ ‫‪ – ٦‬ﭼﻨﺎﻧﻜﻪ »ﻣﻐﺎﻧﭽﻚ« ﻫﻢ »ﻣﻐﺎﻧﺠﻮﻕ« ﮔﺮﺩﻳﺪﻩ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺑﺎﺯ ﻫﻢ ﻫﺴﺖ‪.‬‬

‫ﺁﺫﺭﻱ ﻳﺎ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺍﻣﺎ ﻣﻌﻨﻲ ﻧﺎﻡ ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﺁﻥ ﺍﺯ ﺩﻭ ﺑﻬﺮ ﺟﺪﺍﮔﺎﻧﻪ ﭘﺪﻳﺪ ﺁﻣﺪﻩ‪ :‬ﻳﻜﻲ »ﺑﺎﻙ« ﻭ ﺩﻳﮕﺮﻱ »ﻭﺍﻥ« ﻭ ﻣﺎ ﺍﺯ ﻫﺮﻳﻜﻲ ﺟﺪﺍﮔﺎﻧﻪ‬ ‫ﺳﺨﻦ ﻣﻴﺮﺍﻧﻴﻢ‪:‬‬ ‫‪ (١‬ﺑﺎﻙ‪ :‬ﻛﺴﺎﻧﻴﻜﻪ ﺑﺰﺑﺎﻧﻬﺎﻱ ﻛﻬﻦ ﺍﻳﺮﺍﻥ ﺍﺯ ﻫﺨﺎﻣﻨﺸﻲ ﻭ ﭘﻬﻠﻮﻱ ﻭ ﺯﺑﺎﻧﻬﺎﻱ ﺩﻳﮕﺮ ﺁﺭﻱ ﺁﺷﻨﺎﻳﻨﺪ ﻛﻠﻤﻪ ﻫﺎﻱ »ﺑﺎﻙ« ﻭ‬ ‫»ﺑﻚ« ﻭ »ﺑﻎ« ﺑﮕﻮﺷﻬﺎﻱ ﺍﻳﺸﺎﻥ ﺁﺷﻨﺎ ﺧﻮﺍﻫﺪ ﺩﺭﺁﻣﺪ‪ .‬ﭼﻪ ﺍﻳﻦ ﻛﻠﻤﻪ ﻫﺎ ﻛﻪ ﻫﻤﮕﻲ ﻳﻜﻴﺴﺖ ﺩﺭ ﺁﻥ ﺯﺑﺎﻧﻬﺎ ﺑﻮﺩﻩ ﻭ ﺑﻤﻌﻨﻲ »ﺧﺪﺍ«‬ ‫ﺑﻜﺎﺭ ﻣﻴﺮﻓﺘﻪ‪ ،‬ﻭ ﻣﺎ ﺁﻧﺮﺍ ﺩﺭ ﺳﻜﻪ ﻫﺎﻱ ﭘﺎﺩﺷﺎﻫﺎﻥ ﺳﺎﺳﺎﻧﻲ ﺍﺯ ﺍﺭﺩﺷﻴﺮ ﻭ ﺷﺎﭘﻮﺭ ﻭ ﺩﻳﮕﺮﺍﻥ ﻧﻴﺰ ﻣﻴﻴﺎﺑﻴﻢ ﻛﻪ ﺩﺭ ﻣﻴﺎﻥ ﻟﻘﺒﻬﺎﻱ‬ ‫ﭘﺎﺩﺷﺎﻫﻲ ﻳﻜﻲ ﻫﻢ ﺍﻳﻦ ﺁﻭﺭﺩﻩ ﻣﻴﺸﻮﺩ‪ ،‬ﻭﻟﻲ ﮔﻮﻳﺎ ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﻤﻌﻨﻲ »ﺑﺰﺭﮒ« ﻣﻴﺒﺎﺷﺪ‪ .‬ﻫﻢ ﻣﺎ ﮔﻤﺎﻥ ﻣﻴﺒﺮﻳﻢ ﻛﻪ »ﺑﺎﻙ« ﻭ ﻳﺎ‬ ‫ﺭﻭﻳﻪ ﻫﺎﻱ ﺩﻳﮕﺮ ﺁﻥ ﺑﻤﻌﻨﻲ ﭘﺮﺳﺘﺶ ﻧﻴﺰ ﺑﻜﺎﺭ ﻣﻴﺮﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫‪ (٢‬ﻭﺍﻥ‪ :‬ﻣﺎ ﺍﻳﻦ ﻛﻠﻤﻪ ﺭﺍ ﻫﻤﭽﻮﻥ »ﮔﺎﻥ« ﺩﺭ ﺁﺧﺮ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻧﺎﻣﻬﺎﻱ ﺁﺑﺎﺩﻳﻬﺎ ﭘﻴﺪﺍ ﻣﻴﻜﻨﻴﻢ‪ .‬ﺍﺯ ﺷﻴﺮﻭﺍﻥ ﻭ ﻧﺨﭽﻮﺍﻥ ﻭ‬ ‫ﻫﻔﺘﻮﺍﻥ ﻭ ﻣﻴﺸﻮﺍﻥ ﻭ ﮔﺎﻣﻴﺸﺎﻭﺍﻥ ﻭ ﻣﻬﺮﻭﺍﻥ ﻭ ﮔﻴﻠﻮﺍﻥ ﻭ ﻣﺎﺩﻭﺍﻥ ﻭ ﺑﺴﻴﺎﺭ ﺍﺯ ﺍﻳﻨﮕﻮﻧﻪ‪ ،‬ﻭ ﭼﻮﻥ ﺍﺯ ﺩﻳﺪﻩ ﺯﺑﺎﻧﺸﻨﺎﺳﻲ »ﻭﺍﻥ« ﻭ »ﮔﺎﻥ«‬ ‫ﻳﻚ ﻛﻠﻤﻪ ﺑﺸﻤﺎﺭ ﺭﻭﺩ ﻭ ﺑﺂﺳﺎﻧﻲ ﺗﻮﺍﻥ ﭘﺬﻳﺮﻓﺖ ﻛﻪ ﻫﻤﺎﻥ »ﻭﺍﻥ« ﺍﺳﺖ ﻛﻪ ﺩﺭ ﭘﺎﺭﻩ ﺟﺎﻫﺎ »ﮔﺎﻥ« ﮔﺮﺩﻳﺪﻩ‪ ،‬ﺍﻳﻨﺴﺖ ﻫﺮ ﺩﻭ ﺭﺍ‬ ‫ﺑﻴﻚ ﻣﻌﻨﻲ ﮔﺮﻓﺘﻪ ﺑﺎﻳﻦ ﻧﻴﺰ ﻫﻤﺎﻥ ﻣﻌﻨﻲ ﺭﺍ ﻣﻴﺪﻫﻴﻢ ﻛﻪ ﺑﺂﻥ ﺩﺍﺩﻳﻢ‪ .‬ﺭﻭﺷﻨﺘﺮ ﮔﻮﻳﻢ‪ :‬ﺍﻳﻦ ﺭﺍ ﻧﻴﺰ ﺑﻤﻌﻨﻲ ﺟﺎ ﻭ ﺯﻣﻴﻦ ﻭ ﻳﺎ ﺑﻤﻌﻨﻲ‬ ‫ﭘﻴﻮﺳﺘﮕﻲ ﻣﻴﮕﻴﺮﻳﻢ‪.‬‬ ‫ﭘﺲ »ﺑﺎﻛﻮﺍﻥ« ﻳﺎ »ﺑﺎﻛﺎﻭﺍﻥ« ﺑﻤﻌﻨﻲ ﺷﻬﺮ ﻳﺎ ﺳﺮﺯﻣﻴﻦ ﺧﺪﺍ‪ ،‬ﻳﺎ ﺧﺪﺍﻳﻲ ﺑﻮﺩﻩ ﻭ ﻛﻨﻮﻥ »ﺑﺎﻛﻮ« ﺑﻬﻤﺎﻥ ﻣﻌﻨﻲ ﺍﺳﺖ‪ .‬ﻣﺎ ﺍﻳﻦ ﺭﺍ ﺍﺯ‬ ‫ﺭﻭﻱ ﻛﺎﻭﺵ ﺯﺑﺎﻧﺸﻨﺎﺳﻲ ﻣﻴﮕﻮﻳﻴﻢ‪ ،‬ﻭﻟﻲ ﺗﺎﺭﻳﺦ ﻫﻢ ﺁﻧﺮﺍ ﺍﺳﺘﻮﺍﺭ ﻣﻴﺪﺍﺭﺩ‪ .‬ﺯﻳﺮﺍ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﺗﺎﺭﻳﺨﻬﺎﻱ ﻛﻬﻦ ـ ﺑﻮﻳﮋﻩ ﺍﺯ ﺁﻧﻬﺎ ﻛﻪ‬ ‫ﺑﺰﺑﺎﻥ ﺍﺭﻣﻨﻲ ﻧﻮﺷﺘﻪ ﺷﺪﻩ ـ ﭘﻴﺪﺍﺳﺖ ﺩﺭ ﺯﻣﺎﻧﻬﺎﻱ ﺳﺎﺳﺎﻧﻲ ﻭ ﺍﺷﻜﺎﻧﻲ ﺷﻬﺮﻫﺎﻳﻲ ﻛﻪ ﺩﺍﺭﺍﻱ ﺁﺗﺸﻜﺪﻩ ﻳﺎ ﺑﺘﺨﺎﻧﻪ ﺑﻮﺩﻩ ﺁﻧﻬﺎ ﺭﺍ‬ ‫»ﺑﺎﻛﺎﺭﺍﻥ« ﻣﻴﻨﺎﻣﻴﺪﻩ ﺍﻧﺪ‪ .‬ﭼﻨﺎﻧﻜﻪ ﺁﺑﺎﺩﻳﻬﺎﻳﻲ ﺑﺎ ﻳﻜﻲ ﺍﺯ ﺍﻳﻨﺪﻭ ﻧﺎﻡ ﺩﺭ ﺍﺭﻣﻨﺴﺘﺎﻥ ﻭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺑﺴﻴﺎﺭ ﺑﻮﺩﻩ ﺍﺳﺖ‪ ،‬ﻭ ﻣﺎ ﺍﺯ ﺍﻳﻨﮕﻮﻧﻪ‬ ‫ﻧﺎﻣﻬﺎ ﺩﺭ ﺟﺎﻫﺎﻱ ﺩﻳﮕﺮ ﻧﻴﺰ ﭘﻴﺪﺍ ﻣﻴﻜﻨﻴﻢ ـ ﺍﺯ »ﺑﮕﻮﺍ« ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻭ ﺯﻧﮕﺎﻥ ﻭ ﺍﻓﻐﺎﻧﺴﺘﺎﻥ‪ ،‬ﻭ ﺑﻐﺴﺘﺎﻥ )ﺑﻬﺴﺘﻮﻥ ـ ﺑﻴﺴﺘﻮﻥ( ﺩﺭ‬ ‫ﻛﺮﻣﺎﻧﺸﺎﻫﺎﻥ‪ ،‬ﻭ ﺑﺠﺴﺘﺎﻥ ﻭ ﺑﻐﻼﻥ ﺩﺭ ﺧﺮﺍﺳﺎﻥ‪ ،‬ﻭ ﻣﮕﺴﺘﺎﻥ ﺩﺭ ﺯﻧﮕﺎﻥ‪ ،‬ﻭ ﻓﻐﺴﺘﺎﻥ ﺩﺭ ﮔﻠﭙﺎﻳﮕﺎﻥ‪ ،‬ﻭ ﺑﺠﻨﺪ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ‪ ،‬ﻭ ﻣﺎﻧﻨﺪ‬ ‫ﺍﻳﻨﻬﺎ‪.‬‬ ‫ﻧﻴﺰ ﻣﺎ ﺍﻳﻦ ﺭﺍ ﻣﻴﺪﺍﻧﻴﻢ ﻛﻪ ﺩﺭ ﺑﺎﻛﻮ ﺁﺗﺸﻜﺪﻩ ﺍﻱ ﺑﻮﺩﻩ ﻭ ﺁﺗﺸﻲ ﺑﺨﻮﺩ ﺭﻭﺷﻦ ﻣﻴﺸﺪﻩ ﻭ ﻫﻤﻴﺸﻪ ﺁﺗﺶ ﭘﺮﺳﺘﺎﻥ ﺁﻫﻨﮓ ﺁﻧﺠﺎ‬ ‫ﻣﻴﻜﺮﺩﻩ ﺍﻧﺪ ﻭ ﻫﻨﻮﺯ ﻧﺸﺎﻧﻪ ﻫﺎﻳﻲ ﺍﺯ ﺁﻧﻬﺎ ﺑﺮﭘﺎﺳﺖ ﻛﻪ ﺍﻳﻦ ﭘﺸﺘﻴﺒﺎﻧﻲ ﺩﻳﮕﺮﻱ ﺍﺯ ﺗﺎﺭﻳﺦ ﺩﺭﺑﺎﺭﻩ ﺁﻥ ﻣﻌﻨﻲ ﻣﻴﺒﺎﺷﺪ‪.‬‬ ‫ﺑﺮﺩﻭﺍ‪ :‬ﺷﻬﺮ ﺑﺰﺭﮔﻲ ﺩﺭ ﺁﺭﺍﻥ ﻭ ﻛﺮﺳﻲ ﺁﻧﺠﺎ ﺑﻮﺩﻩ ﻛﻪ ﺍﻛﻨﻮﻥ ﻭﻳﺮﺍﻧﻪ ﺍﺵ ﻣﺎﻧﺪﻩ ﻭ ﺍﻳﻦ ﻧﺎﻡ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻛﺘﺎﺑﻬﺎﻱ ﻋﺮﺑﻲ‬ ‫»ﺑﺮﺩﻋﻪ« ﺳﺎﺧﺘﻪ ﺍﻧﺪ‪ .‬ﺍﻣﺎ ﻣﻌﻨﻲ ﻧﺎﻡ ﺁﻥ ﻧﻴﺰ ﺍﺯ ﺩﻭ ﺑﻬﺮ ﺁﻣﺪﻩ‪ :‬ﻳﻜﻲ »ﺑﺮﺩ« ﻭ ﺩﻳﮕﺮﻱ »ﻭﺍ«‪ .‬ﻣﻌﻨﻲ ﺑﺮﺩ ﺭﺍ ﻧﻤﻴﺪﺍﻧﻴﻢ‪» .‬ﻭﺍ« ﺳﺒﻜﺸﺪﻩ‬ ‫»ﻭﺍﻥ« ﺍﺳﺖ ﻭ ﺩﺭ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻧﺎﻣﻬﺎﻱ ﺁﺑﺎﺩﻳﻬﺎ ﺁﻣﺪﻩ‪.‬‬ ‫ﺩﻳﻠﻤﻘﺎﻥ‪ :‬ﺍﺯ ﺷﻬﺮﻫﺎﻱ ﻛﻮﭼﻚ ﺁﺫﺭﺑﺎﻳﺠﺎﻧﺴﺖ ﺍﻣﺎ ﻣﻌﻨﻲ ﺁﻥ‪ ،‬ﺑﺎﻳﺪ ﮔﻔﺖ ﺩﺭﺳﺖ ﻛﻠﻤﻪ »ﺩﻳﻠﻤﮕﺎﻥ« ﺑﻮﺩﻩ ﻛﻪ ﺍﺯ ﺩﻭ ﺑﻬﺮ‬ ‫»ﺩﻳﻠﻢ« ﻭ »ﮔﺎﻥ« ﭘﻴﺪﺍ ﺷﺪﻩ ﮔﻮﻳﺎ ﮔﺮﻭﻫﻲ ﺍﺯ ﺩﻳﻠﻢ ﺩﺭ ﺁﻧﺠﺎ ﻧﺸﺴﺘﻪ ﺍﻧﺪ ﻭ ﺍﻳﻦ ﻧﺎﻡ ﭘﻴﺪﺍ ﺷﺪﻩ‪.‬‬ ‫ﺭﻭﻳﻴﻦ ﺩﺯ‪ :‬ﺟﺎﻳﻲ ﺍﺯ ﻛﺮﺩﺳﺘﺎﻧﺴﺖ ﻭ ﭼﻮﻥ ﭘﻴﺶ ﺍﺯ ﺯﻣﺎﻥ ﻣﻐﻮﻝ ﺩﺯ ﺍﺳﺘﻮﺍﺭﻱ ﺑﻮﺩﻩ ﺩﺭ ﺗﺎﺭﻳﺨﻬﺎ ﺷﻨﺎﺧﺘﻪ ﻣﻴﺒﺎﺷﺪ ﻭ ﮔﻮﻳﺎ‬ ‫ﻫﻤﺎﻧﺴﺖ ﻛﻪ ﺍﻛﻨﻮﻥ »ﺭﻭﺍﻧﺪﻭﺯ« ﻣﻴﻨﺎﻣﻨﺪ‪ .‬ﺩﺭ ﺁﺫﺭﻱ ﺑﺠﺎﻱ ﺩﺯ »ﺩﻭﺯ« ﻣﻴﺂﻣﺪﻩ‪ .‬ﺑﻬﺮﺣﺎﻝ ﻣﻌﻨﻲ ﻧﺎﻡ ﺭﻭﺷﻦ ﺍﺳﺖ‪.‬‬ ‫ﺯﺭﻳﻦ ﺭﻭﺩ‪ :‬ﻧﺎﻡ ﺩﻳﺮﻳﻦ ﻗﺰﻝ ﺍﻭﺯﻥ ﺍﺳﺖ ﻭ ﻣﻌﻨﻲ ﺁﻥ ﺭﻭﺷﻦ ﻣﻴﺒﺎﺷﺪ‪.‬‬ ‫ﺳﺮﺩ ﺭﻭﺩ‪ :‬ﻧﺎﻡ ﻳﻚ ﺁﺑﺎﺩﻱ ﺩﺭ ﺩﻭ ﻓﺮﺳﺨﻲ ﺗﺒﺮﻳﺰ ﺍﺳﺖ ﻭ ﻣﻌﻨﻲ ﺁﻥ ﺁﺷﻜﺎﺭ ﺍﺳﺖ‪.‬‬

‫ﺁﺫﺭﻱ ﻳﺎ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﻛﺎﺭﺍﺭﻭﺩ‪ :‬ﻧﺎﻡ ﺭﻭﺩﻱ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻣﻴﺒﺎﺷﺪ ﻭ ﭼﻮﻥ ﺍﻛﻨﻮﻥ ﺁﻥ ﺭﺍ »ﻗﺮﺍﺭﻭﺩ« ﻣﻴﻨﻮﻳﺴﻨﺪ ﺷﺎﻳﺪ ﻛﺴﺎﻧﻲ ﭘﻨﺪﺍﺭﻧﺪ ﻛﻪ ﻛﻠﻤﻪ‬ ‫»ﻗﺮﺍ« ﺗﺮﻛﻲ ﺍﺳﺖ ﻭ ﺑﺎﺷﺪ ﻛﻪ ﺁﺭﺯﻭﻱ ﻓﺎﺭﺳﻲ ﮔﺮﺩﺍﻧﻴﺪﻥ ﺁﻥ ﻛﻨﻨﺪ ﻭﻟﻲ ﻧﭽﻨﺎﻧﺴﺖ‪ .‬ﺍﻳﻦ ﺭﻭﺩ ﺩﺭ ﺗﺎﺭﻳﺦ ﺑﻨﺎﻡ ﻣﻴﺒﺎﺷﺪ‪ .‬ﺯﻳﺮﺍ‬ ‫ﺟﻨﮕﻬﺎﻱ ﺑﺎﺑﻚ ﺧﺮﻣﺪﻳﻨﺎﻥ ﺑﺎ ﺗﺎﺯﻳﺎﻥ ﺩﺭ ﻧﺰﺩﻳﻜﻴﻬﺎﻱ ﺁﻥ ﺭﻭ ﺩﺍﺩﻩ ﻭ ﺍﻳﻨﺴﺖ ﻃﺒﺮﻱ ﻭ ﺩﻳﮕﺮ ﺗﺎﺭﻳﺦ ﻧﮕﺎﺭﺍﻥ ﺁﻥ ﺯﻣﺎﻥ ﻧﺎﻡ ﺁﻥ ﺭﺍ‬ ‫ﻛﻪ ﺩﺭﺳﺘﺶ »ﻛﻼﻥ ﺭﻭﺩ« ﺑﻮﺩﻩ ﺑﺴﻴﺎﺭ ﺑﺮﺩﻩ ﺍﻧﺪ‪ .‬ﭼﻴﺰﻳﻜﻪ ﻫﺴﺖ ﺩﺭ ﺯﺑﺎﻥ ﺁﺫﺭﻱ ﺑﺠﺎﻱ »ﻛﻼﻥ« ﻛﻪ ﺑﻤﻌﻨﻲ ﺑﺰﺭﮒ ﺍﺳﺖ »ﻛﺮﺍ« ﻭ‬ ‫»ﻛﺎﺭﺍ« ﻭ »ﻛﺎﻻ« ﮔﻔﺘﻪ ﻣﻴﺸﺪﻩ‪ .‬ﺍﻳﻨﺴﺖ ﻧﺎﻡ ﺭﻭﺩ ﺭﺍ ﻫﻢ »ﻛﺎﺭﺍ ﺭﻭﺩ« ﻣﻴﺨﻮﺍﻧﺪﻩ ﺍﻧﺪ ﻛﻪ ﺑﻬﻤﺎﻥ ﻣﻌﻨﻲ ﻛﻼﻧﺮﻭﺩ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﻧﺎﻡ‬ ‫ﺗﺎﻛﻨﻮﻥ ﺑﺎﺯﻣﺎﻧﺪﻩ‪.‬‬ ‫ﮔﺮﻣﺮﻭﺩ‪ :‬ﻧﺎﻡ ﺭﻭﺳﺘﺎﻳﻲ ﺍﺯ ﺁﺫﺭﺑﺎﻳﺠﺎﻧﺴﺖ ﻛﻪ ﻣﻴﺎﻧﻪ ﺷﻬﺮﭼﻪ ﺁﻥ ﻣﻴﺒﺎﺷﺪ‪ .‬ﻣﻌﻨﻲ ﻧﺎﻡ ﻫﻢ ﺭﻭﺷﻦ ﺍﺳﺖ‪.‬‬ ‫ﮔﺮﻳﻮﻩ‪ :‬ﻧﺎﻡ ﺟﺎﻳﻲ ﺩﺭ ﻧﺰﺩﻳﻜﻴﻬﺎﻱ ﺗﺒﺮﻳﺰ ﺍﺳﺖ ﻭ ﻣﻌﻨﻲ ﺁﻥ »ﮔﺮﺩﻧﻪ« ﻣﻴﺒﺎﺷﺪ ﺯﻳﺮﺍ ﺩﺭ ﭘﻬﻠﻮﻱ ﺑﺠﺎﻱ ﮔﺮﺩﻥ »ﮔﺮﻳﻮ« ﺑﻮﺩﻩ‬ ‫ﭼﻨﺎﻧﻜﻪ ﻳﻘﻪ ﺭﺍ »ﮔﺮﻳﻮﺑﺎﻥ« ﻣﻴﮕﻔﺘﻪ ﺍﻧﺪ ﻛﻪ ﺍﻛﻨﻮﻥ »ﮔﺮﻳﺒﺎﻥ« ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﮔﻬﺮﺍﻡ ﺩﺯ‪ :‬ﻧﺎﻡ ﺟﺎﻳﻲ ﺩﺭ ﺍﺭﺳﺒﺎﺭﺍﻥ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺍﺳﺖ ﻛﻪ ﺍﻛﻨﻮﻥ »ﮔﺮﻣﺎﺩﻭﺯ« ﺧﻮﺍﻧﺪﻩ ﻣﻴﺸﻮﺩ ﻭ ﺩﺭﺳﺖ ﻛﻠﻤﻪ ﺩﺭ‬ ‫ﺁﺫﺭﻱ »ﮔﻬﺮﺍﻡ ﺩﻭﺯ« ﺑﻮﺩﻩ ﻛﻪ ﺑﻤﻌﻨﻲ ﺩﺯ ﮔﻬﺮﺍﻡ ﺑﺎﺷﺪ‪ .‬ﺍﻣﺎ »ﮔﻬﺮﺍﻡ«‪ ،‬ﺍﻳﻦ ﻛﻠﻤﻪ ﺑﺎ »ﺟﻬﺮﻡ« ﻭ »ﺗﻬﺮﺍﻥ« ﻭ »ﺗﺎﺭﻡ« ﻳﻜﻴﺴﺖ ﻭ ﺁﻥ ﺍﺯ‬ ‫»ﮔﻪ« ﻳﺎ »ﺟﻪ« ﻳﺎ »ﺗﻪ« ﻛﻪ ﺑﻤﻌﻨﻲ ﮔﺮﻡ ﺍﺳﺖ ﻭ ﺍﺯ »ﺭﺍﻡ« ﻳﺎ »ﺭﺍﻥ« ﻛﻪ ﺑﻤﻌﻨﻲ ﺟﺎﻳﮕﺎﻩ ﻣﻴﺒﺎﺷﺪ ﭘﻴﺪﺍ ﺷﺪﻩ‪ .‬ﭼﻮﻥ ﻣﺎ ﺍﻳﻦ ﻧﺎﻣﻬﺎ ﺭﺍ ﺩﺭ‬ ‫ﺩﻓﺘﺮ ﻳﻜﻢ ﺍﺯ »ﻧﺎﻣﻬﺎﻱ ﺷﻬﺮ ﻫﺎ ﻭ ﺩﻳﻪ ﻫﺎ« ﺭﻭﺷﻦ ﺳﺎﺧﺘﻪ ﺍﻳﻢ ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﺎﻳﻦ ﻛﻮﺗﺎﻫﻲ ﺑﺲ ﻣﻴﻜﻨﻴﻢ‪.‬‬ ‫ﮔﻬﺮﺍﻡ ﺩﻭﺯ ﺯﻣﺎﻧﻲ ﺯﻧﺪﺍﻥ ﻃﻐﺮﻝ ﺁﺧﺮﻳﻦ ﭘﺎﺩﺷﺎﻩ ﺳﻠﺠﻮﻗﻲ ﺑﻮﺩﻩ ﻭ ﺍﻳﻨﺴﺖ ﻧﺎﻡ ﺁﻧﻬﺎ ﺩﺭ ﺗﺎﺭﻳﺨﻬﺎ ﻧﻴﺰ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﮔﻴﻼﻧﺪﻭﺯ‪ :‬ﺟﺎﻳﻲ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻭ ﻣﻌﻨﻲ ﺁﻥ ﺩﺯ ﮔﻴﻼﻥ ﻣﻴﺒﺎﺷﺪ‪ .‬ﮔﻮﻳﺎ ﺩﺳﺘﻪ ﺍﻱ ﺍﺯ ﮔﻴﻼﻥ ﺩﺭ ﺁﻧﺠﺎ ﻣﻴﻨﺸﺴﺘﻪ ﺍﻧﺪ‪.‬‬ ‫ﻗﺎﺭﻗﺎﺑﺎﺯﺍﺭ‪ :‬ﺷﺎﻳﺪ ﺍﺯ ﻛﻠﻤﻪ ﻗﺎﺭﻗﺎ ﻛﻪ ﺩﺭ ﺗﺮﻛﻲ ﺑﻤﻌﻨﻲ ﻛﻼﻍ ﺍﺳﺖ ﻛﺴﺎﻧﻲ ﺍﻳﻦ ﺭﺍ ﻫﻢ ﻧﺎﻡ ﺗﺮﻛﻲ ﭘﻨﺪﺍﺭﻧﺪ ﻭﻟﻲ ﻧﭽﻨﺎﻧﺴﺖ‪.‬‬ ‫ﺭﻭﻳﻪ ﺩﺭﺳﺖ ﺍﻳﻦ ﻧﺎﻡ »ﮔﻴﺮﺍﮔﻲ ﺑﺎﺯﺍﺭ« ﺑﻮﺩﻩ ﺑﻤﻌﻨﻲ ﻳﻜﺸﻨﺒﻪ ﺑﺎﺯﺍﺭ‪ .‬ﮔﻴﺮﺍﮔﻲ ﻛﻠﻤﻪ ﺍﻳﺴﺖ ﻳﻮﻧﺎﻧﻲ ﻛﻪ ﺩﺭ ﺯﺑﺎﻧﻬﺎﻱ ﺍﺭﻣﻨﻲ ﻭ ﺍﺭﺍﻧﻲ‬ ‫ﺭﻭﺯ ﻳﻜﺸﻨﺒﻪ ﺭﺍ ﺑﺎ ﺁﻥ ﻣﻴﺨﻮﺍﻧﻨﺪ‪ ،‬ﻭ ﭼﻮﻥ ﺑﺸﻴﻮﻩ ﻛﻬﻦ ﺍﻳﺮﺍﻥ ﺭﻭﺳﺘﺎﻳﻴﺎﻥ ﺩﺭ ﻫﺮﻳﻚ ﺍﺯ ﺭﻭﺯﻫﺎﻱ ﻫﻔﺘﻪ ﺩﺭ ﺟﺎﻱ ﺩﻳﮕﺮﻱ ﺑﺎﺯﺍﺭ ﺑﺮﭘﺎ‬ ‫ﻣﻴﻜﺮﺩﻩ ﺍﻧﺪ ﻭ ﺩﺭ ﺍﻳﻨﺠﺎ ﻫﻢ ﺭﻭﺯ ﻳﻜﺸﻨﺒﻪ ﺑﺎﺯﺍﺭ ﺑﺮﭘﺎ ﻣﻴﺸﺪﻩ ﺍﻳﻨﺴﺖ ﺁﻥ ﺭﺍ ﺑﺎ ﺍﻳﻦ ﻧﺎﻡ ﺧﻮﺍﻧﺪﻩ ﺍﻧﺪ‪ ،‬ﻭ ﻣﺎ ﮔﻤﺎﻥ ﻣﻴﺒﺮﻳﻢ ﻛﻪ‬ ‫»ﮔﻴﺮﺍﮔﻲ« ﺩﺭ ﺁﺫﺭﻱ ﻧﻴﺰ ﺑﻜﺎﺭ ﻣﻴﺮﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﻣﺎ ﺍﻳﻦ ﻧﺎﻡ ﺭﺍ ﻫﻢ ﺩﺭ ﺩﻓﺘﺮ ﻳﻜﻢ »ﻧﺎﻣﻬﺎﻱ ﺷﻬﺮﻫﺎ ﻭ ﺩﻳﻪ ﻫﺎ« ﺭﻭﺷﻦ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺍﻳﻢ‪ .‬ﺍﻳﻨﺴﺖ ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﻜﻮﺗﺎﻫﻲ ﻳﺎﺩ ﻛﺮﺩﻳﻢ‪.‬‬ ‫ﻣﺎﺭﺍﻻﻥ‪ :‬ﻛﻮﻳﻲ ﺍﺯ ﺗﺒﺮﻳﺰ ﻣﻴﺒﺎﺷﺪ‪ .‬ﺍﻣﺎ ﻣﻌﻨﻲ ﻧﺎﻡ ﺍﻳﻦ ﻧﻴﺰ ﺍﺯ ﺩﻭ ﺑﻬﺮ ﭘﻴﺪﺍ ﺷﺪﻩ‪ ،‬ﻳﻜﻲ »ﻣﺎﺭ« ﻭ ﺩﻳﮕﺮﻱ »ﻻﻥ« ﻭ ﻣﺎ ﻫﻢ‬ ‫ﻫﺮﻳﻜﻲ ﺭﺍ ﺟﺪﺍﮔﺎﻧﻪ ﺭﻭﺷﻦ ﻣﻴﮕﺮﺩﺍﻧﻴﻢ‪:‬‬ ‫‪ (١‬ﻣﺎﺭ‪ :‬ﻣﺎ ﻣﻴﭙﻨﺪﺍﺭﻳﻢ ﺍﻳﻦ ﺭﻭﻳﻪ ﺁﺫﺭﻱ ﻧﺎﻡ »ﻣﺎﺩ« ﻣﻴﺒﺎﺷﺪ‪ .‬ﺯﻳﺮﺍ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪ ﺍﻳﻢ ﺩﺭ ﺁﺫﺭﻱ ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺯﺑﺎﻥ ﺍﺭﻣﻨﻲ‬ ‫ﺭﺍﺀ ﺑﺠﺎﻱ ﺩﺍﻝ ﺑﺴﻴﺎﺭ ﻣﻴﺂﻣﺪﻩ ﻭ ﻣﺎ ﻣﻴﺪﺍﻧﻴﻢ ﻛﻪ ﺩﺭ ﺯﺑﺎﻥ ﺍﺭﻣﻨﻲ ﺗﻴﺮﻩ ﻣﺎﺩ ﺭﺍ ﻫﻤﻴﺸﻪ ﺑﻨﺎﻡ »ﻣﺎﺭ« ﻳﺎﺩ ﻛﺮﺩﻩ ﺍﻧﺪ‪ .‬ﭼﻴﺰﻳﻜﻪ ﻫﺴﺖ ﺩﺭ‬ ‫ﺁﺫﺭﻱ ﮔﺎﻫﻲ ﻧﻴﺰ ﺩﺍﻝ ﺭﺍ ﺑﻪ ﻳﺎﺀ ﻋﻮﺽ ﻛﺮﺩﻩ ﻭ ﻣﺎﺩ ﺭﺍ »ﻣﺎﻱ« ﻫﻢ ﻣﻴﺨﻮﺍﻧﺪﻩ ﺍﻧﺪ‪ .‬ﻫﺮﭼﻪ ﻫﺴﺖ ﺑﮕﻤﺎﻥ ﻣﺎ »ﻣﺎﺭ« ﻫﻤﺎﻥ ﻣﺎﺩ ﻣﻴﺒﺎﺷﺪ‪.‬‬ ‫‪ (٢‬ﻻﻥ‪ :‬ﺑﻤﻌﻨﻲ ﺟﺎﻳﮕﺎﻩ ﺍﺳﺖ ﻭ ﺑﺎﻳﻦ ﻣﻌﻨﻲ ﮔﺬﺷﺘﻪ ﺍﺯ ﻧﺎﻣﻬﺎﻱ ﺁﺑﺎﺩﻳﻬﺎ ﺩﺭ ﻛﻠﻤﻪ ﻫﺎﻱ ﺩﻳﮕﺮﻱ ﻧﻴﺰ ﺁﻣﺪﻩ ﻭ ﺍﺯ ﺩﻳﺪﻩ‬ ‫ﺯﺑﺎﻧﺸﻨﺎﺳﻲ »ﻻﻥ« ﻭ »ﺩﺍﻥ« ﻳﻚ ﻛﻠﻤﻪ ﻣﻴﺒﺎﺷﺪ‪.‬‬ ‫ﭘﺲ »ﻣﺎﺭﺍﻻﻥ« ﺑﻤﻌﻨﻲ ﺟﺎﻳﮕﺎﻩ ﻣﺎﺩﺍﻥ ﺍﺳﺖ ﻭ ﭼﻮﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻧﺸﻴﻤﻨﮕﺎﻩ ﺁﻥ ﺗﻴﺮﻩ ﺑﻮﺩﻩ ﺩﻭﺭﻱ ﻧﺪﺍﺭﺩ ﻛﻪ ﺟﺎﻳﻲ ﻳﺎ ﺟﺎﻫﺎﻳﻲ‬ ‫ﺑﻨﺎﻡ ﺁﻧﺎﻥ ﺧﻮﺍﻧﺪﻩ ﺷﻮﺩ‪.‬‬

‫ﺁﺫﺭﻱ ﻳﺎ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﻣﺎﻳﺎﻥ‪ :‬ﺩﻳﻬﻲ ﺩﺭ ﻧﺰﺩﻳﻜﻴﻬﺎﻱ ﺗﺒﺮﻳﺰ ﺍﺳﺖ‪ .‬ﺍﻣﺎ ﻣﻌﻨﻲ ﻛﻠﻤﻪ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ »ﻣﺎﻱ« ﺭﻭﻳﻪ ﺩﻳﮕﺮﻱ ﺍﺯ ﻧﺎﻡ ﻣﺎﺩ ﺍﺳﺖ‪» .‬ﺁﻥ« ﻳﺎ‬ ‫»ﻫﺎﻥ« ﺩﺭ ﺁﺧﺮﻫﺎﻱ ﻧﺎﻣﻬﺎﻱ ﺁﺑﺎﺩﻱ ﺑﻤﻌﻨﻲ ﺟﺎﻳﮕﺎﻩ ﺑﺴﻴﺎﺭ ﺁﻣﺪﻩ‪.‬‬ ‫ﻣﺮﻧﺪ‪ :‬ﺷﻬﺮﻱ ﺍﺯ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺍﺳﺖ‪ .‬ﻣﻴﺘﻮﺍﻥ ﭘﻨﺪﺍﺷﺖ ﻛﻪ ﺩﺭﺳﺖ ﺁﻥ »ﻣﺎﺭﻧﺪ« ﺑﻮﺩﻩ ﻛﻪ »ﻣﺎﺭ« ﻫﻤﺎﻧﺴﺖ ﻛﻪ ﮔﻔﺘﻴﻢ ﻭ »ﻧﺪ«‬ ‫ﺑﻤﻌﻨﻲ ﺟﺎﻳﮕﺎﻩ ﻳﺎ ﭘﻴﻮﺳﺘﮕﻲ ﺩﺭ ﺁﺧﺮﻫﺎﻱ ﻧﺎﻣﻬﺎﻱ ﺁﺑﺎﺩﻱ ﺑﺴﻴﺎﺭ ﺁﻣﺪﻩ‪.‬‬ ‫ﻣﺮﺍﻏﻪ‪ :‬ﺑﻴﮕﻤﺎﻥ ﺩﺭﺳﺖ ﺍﻳﻦ ﻧﺎﻡ »ﻣﺮﺍﻭﺍ« ﻳﺎ »ﻣﺎﺭﺍﻭﺍ« ﺑﻮﺩﻩ ﻭ ﺍﺯ ﺍﻳﻨﺮﻭ ﻣﻌﻨﻲ ﺁﻥ ﺭﺍ ﻧﻴﺰ ﻫﻤﭽﻮﻥ ﺳﻪ ﻧﺎﻡ ﺑﺎﻻﻳﻴﻦ »ﺟﺎﻳﮕﺎﻩ‬ ‫ﻣﺎﺩ« ﺗﻮﺍﻥ ﭘﻨﺪﺍﺷﺖ‪.‬‬ ‫ﻫﺸﺘﺎﺩ ﺳﺮ‪ :‬ﻧﺎﻡ ﻛﻮﻫﻲ ﺍﺳﺖ ﺩﺭ ﺍﺭﺳﺒﺎﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻛﻪ ﻃﺒﺮﻱ ﺩﺭ ﺟﻨﮕﻬﺎﻱ ﺑﺎﺑﻚ ﻧﺎﻡ ﺁﻥ ﺭﺍ ﺑﺴﻴﺎﺭ ﻣﻴﺒﺮﺩ ﻭ ﮔﻮﻳﺎ‬ ‫ﻫﻤﺎﻧﺴﺖ ﻛﻪ ﺍﻛﻨﻮﻥ »ﻫﺸﺘﻪ ﺳﺮ« ﻣﻴﺨﻮﺍﻧﻨﺪ ﻭ ﻣﻌﻨﻲ ﺁﻥ ﺭﻭﺷﻦ ﺍﺳﺖ‪.‬‬ ‫ﻟﻴﻼﻭﺍ‪ :‬ﻧﺎﻡ ﻛﻮﻳﻲ ﺍﺯ ﺗﺒﺮﻳﺰ ﺍﺳﺖ ﻭ ﻣﻌﻨﻲ ﺁﻥ ﺩﺍﻧﺴﺘﻪ ﻧﻴﺴﺖ‪.‬‬ ‫ﻭﻳﺠﻮﻳﻪ‪ :‬ﻧﺎﻡ ﻛﻮﻳﻲ ﺍﺯ ﺗﺒﺮﻳﺰ ﺍﺳﺖ ﻭ ﻣﻌﻨﻲ ﺁﻥ ﺩﺍﻧﺴﺘﻪ ﻧﻴﺴﺖ‪.‬‬ ‫ﺍﻳﻨﻬﺎ ﻧﺎﻣﻬﺎﻱ ﻓﺎﺭﺳﻲ ﺍﺳﺖ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪ ﺍﻳﻢ ﺑﺮﺧﻲ ﺍﺯ ﺁﻧﻬﺎ ﻣﻌﻨﺎﻳﺶ ﺑﺨﻮﺩ ﺭﻭﺷﻦ ﺍﺳﺖ ﻭ ﺑﺮﺧﻲ ﺭﺍ ﻣﺎ ﺍﺯ ﺭﺍﻩ ﺟﺴﺘﺠﻮﻱ‬ ‫ﺯﺑﺎﻧﺸﻨﺎﺳﻲ ﺑﺪﺳﺖ ﺁﻭﺭﺩﻩ ﺍﻳﻢ ﻭ ﺩﺭﺑﺎﺭﻩ ﺑﺮﺧﻲ ﻧﻴﺰ ﺑﻤﻌﻨﻲ ﺭﻭﺷﻨﻲ ﺩﺳﺖ ﻧﻴﺎﻓﺘﻪ ﺑﮕﻤﺎﻥ ﭼﻴﺰﻱ ﭘﻴﺪﺍ ﻛﺮﺩﻩ ﺍﻳﻢ‪ .‬ﺩﺭﺑﺎﺭﻩ ﻛﻠﻤﻪ ﻫﺎﻱ‬ ‫ﮔﺎﻥ‪ ،‬ﻭﺍﻥ‪ ،‬ﻭﺍ‪ ،‬ﻧﺪ‪ ،‬ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﻛﻪ ﺩﺭ ﺁﺧﺮ ﻧﺎﻣﻬﺎﻱ ﺁﺑﺎﺩﻱ ﻣﻴﺂﻳﺪ ﻣﺎ ﮔﻔﺘﮕﻮﻱ ﮔﺸﺎﺩﻱ ﺩﺭ ﺩﻓﺘﺮ ﺩﻭﻡ ﺍﺯ »ﻧﺎﻣﻬﺎﻱ ﺷﻬﺮﻫﺎ ﻭ‬ ‫ﺩﻳﻪ ﻫﺎ« ﺁﻭﺭﺩﻩ ﺍﻳﻢ‪ .‬ﻛﺴﺎﻧﻲ ﺍﮔﺮ ﺧﻮﺍﻫﻨﺪ ﺁﻧﺮﺍ ﺑﻴﻨﻨﺪ‪.‬‬ ‫ﺍﻣﺎ ﻧﺎﻣﻬﺎﻱ ﺗﺮﻛﻲ ﺍﺯ ﺍﺷﻜﻪ ﺳﻮ ﻭ ﻳﺎﻟﻘﻮﺯ ﺁﻏﺎﺝ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪ ﺍﻳﻢ ﺍﻳﻨﻬﺎ ﺗﺮﺟﻤﻪ ﻧﺎﻣﻬﺎﻱ ﻓﺎﺭﺳﻲ ﺍﺳﺖ ﻛﻪ ﺑﻮﺩﻩ‬ ‫ﻭ ﻛﻨﻮﻥ ﻣﺎ ﺁﻧﻬﺎ ﺭﺍ ﺩﺭ ﺟﺎﻫﺎﻱ ﺩﻳﮕﺮﻱ ﻫﻢ ﭘﻴﺪﺍ ﻣﻴﻜﻨﻴﻢ ﻭ ﺑﺮﺍﻱ ﺁﻧﻜﻪ ﻧﻴﻚ ﺭﻭﺷﻦ ﮔﺮﺩﺩ ﺁﻧﻬﺎ ﺭﺍ ﺑﺎ ﺑﺮﺍﺑﺮﺷﺎﻥ ﺩﻭﺑﺎﺭﻩ ﺩﺭ ﺍﻳﻨﺠﺎ‬ ‫ﻣﻴﻨﮕﺎﺭﻳﻢ‪:‬‬ ‫ﺍﺷﻜﻪ ﺳﻮ ـ ﺁﺏ ﺑﺎﺭﻳﻚ‬ ‫ﻳﺎﻟﻘﻮﺯ ﺁﻏﺎﺝ ـ ﻳﻜﻪ ﺩﺍﺭ )ﺁﻧﻜﻪ ﻳﻚ ﺩﺭﺧﺖ ﺩﺍﺭﺩ(‬ ‫ﺍﺳﺘﻲ ﺑﻮﻻﻍ ـ ﮔﺮﻣﺨﺎﻧﻲ )ﺧﺎﻧﻲ ﺑﻤﻌﻨﻲ ﭼﺸﻤﻪ ﺍﺳﺖ(‬ ‫ﺳﻜﺪﻱ )ﺳﻮﮔﻮﺩﻟﻮ( ـ ﺑﻴﺪﻙ )ﺁﻧﻜﻪ ﺑﻴﺪ ﺩﺍﺭﺩ(‬ ‫ﮔﺮﺩﻛﺎﻧﻠﻮ ـ ﮔﺮﺩﻛﺎﻧﻚ )ﺁﻧﻜﻪ ﮔﺮﺩﻛﺎﻥ ﺩﺍﺭﺩ(‬ ‫ﻗﻮﺯﻟﻮ ـ ﺟﻮﺯﺩﺍﻥ )ﺁﻧﻜﻪ ﺟﻮﺯ ﻳﺎ ﮔﺮﺩﻛﺎﻥ ﺩﺍﺭﺩ(‬ ‫ﻗﺰﻟﺠﻪ ـ ﺳﺮﺧﻪ‬ ‫ﻧﻴﺰ ﻧﺎﻣﻬﺎ ﻭ ﻟﻘﺒﻬﺎﻱ ﺗﺮﻛﻲ ﺭﺍ ﻛﻪ ﺑﮕﻮﺍﻫﻲ ﺁﻭﺭﺩﻩ ﺍﻳﻢ ﻣﻌﻨﻲ ﻣﻴﻜﻨﻴﻢ‪:‬‬ ‫ﻗﺮﺩﺍﺵ ـ ﺑﺮﺍﺩﺭ ‪ ،‬ﻳﻮﻟﺪﺍﺵ ـ ﻫﻤﺮﺍﻩ ‪ ،‬ﺳﺮﺩﺍﺵ ـ ﻫﻤﺮﺍﺯ ‪ ،‬ﻋﻤﻮﺍﻏﻠﻲ ـ ﭘﺴﺮ ﻋﻤﻮ ‪ ،‬ﻗﺎﭘﻮﭼﻲ ـ ﺩﺭﺑﺎﻥ ‪،‬‬ ‫ﺍﻳﺸﻴﻚ ﺍﻏﺎﺳﻲ ـ ﺁﻗﺎﻱ ﺑﻴﺮﻭﻥ ‪ ،‬ﺍﻳﭻ ﺁﻏﺎﺳﻲ ـ ﺁﻗﺎﻱ ﺩﺭﻭﻥ ‪ ،‬ﺍﺳﻤﺎﻋﻴﻞ ﻗﻠﻲ ـ ﺑﻨﺪﻩ ﺍﺳﻤﺎﻋﻴﻞ ‪ ،‬ﻃﻬﻤﺎﺳﺒﻘﻠﻲ ـ ﺑﻨﺪﻩ ﻃﻬﻤﺎﺳﺐ ‪،‬‬ ‫ﺣﺴﻴﻨﻘﻠﻲ ـ ﺑﻨﺪﻩ ﺣﺴﻴﻦ ‪ ،‬ﺍﻳﻞ ﺑﻴﮕﻲ ـ ﺑﻴﮓ ﺍﻳﻞ ‪ ،‬ﺍﻳﻠﺨﺎﻧﻲ ـ ﺧﺎﻥ ﺍﻳﻞ ‪ ،‬ﺑﻴﮕﻠﺮ ﺑﻴﮕﻲ ـ ﺑﻴﮓ ﺑﻴﮕﺎﻥ ‪ ،‬ﺧﺎﻧﻠﺮ ﺧﺎﻧﻲ ـ ﺧﺎﻥ ﺧﺎﻧﺎﻥ‬

‫ﺁﺫﺭﻱ ﻳﺎ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫‪ ،‬ﻗﺎﺭﻧﺠﻪ ﺑﻴﮓ ـ ﻣﻮﺭﭼﻪ ﺑﻴﮓ ‪ ،‬ﻗﻮﺭﺧﻤﺲ ﺧﺎﻥ ـ ﻧﺘﺮﺳﺪ )ﻧﺎﺗﺮﺱ( ﺧﺎﻥ ‪ ،‬ﺷﻴﺦ ﺍﻏﻠﻲ ـ ﭘﺴﺮ ﺷﻴﺦ ‪ ،‬ﺣﻠﻮﺍﭼﻲ ﺍﻏﻠﻲ ـ‬ ‫ﭘﺴﺮ ﺣﻠﻮﺍﭼﻲ‪.‬‬ ‫ﺑﺎﻳﺪ ﭼﻨﺪﺳﺨﻨﻲ ﻫﻢ ﺩﺭﺑﺎﺭﻩ ﻧﺎﻡ »ﺍﻳﺮ« ﻧﻮﻳﺴﻢ‪ :‬ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﺁﻥ ﻣﺮﺩﻣﻲ ﻛﻪ ﮔﻔﺘﻪ ﻣﻴﺸﻮﺩ ﺍﺯ ﺳﺮﺯﻣﻴﻨﻬﺎﻱ ﻳﺨﺒﻨﺪﺍﻥ ﺷﻤﺎﻝ ﺑﻪ‬ ‫ﭘﺸﺘﻪ ﺍﻳﺮﺍﻥ ﺁﻣﺪﻩ ﺍﻧﺪ ﻭ ﺍﺭﻭﭘﺎﻳﻴﺎﻥ ﺍﻳﺸﺎﻥ ﺭﺍ »ﺁﺭ« ﻳﺎ »ﺁﺭﻱ« ﺧﻮﺍﻧﺪﻩ ﺍﻧﺪ‪ ،‬ﻭﻟﻲ ﭼﻮﻥ ﺩﺭ ﺍﻭﺳﺘﺎ ﻧﺎﻡ ﺍﻳﺸﺎﻥ ﺁﺋﻴﺮ)‪ (AER‬ﺑﻮﺩﻩ ﺳﭙﺲ‬ ‫ﺍﻳﻦ ﻛﻠﻤﻪ »ﺍﻳﺮ« )ﺑﺎ ﻳﺎﺀ ﻣﺠﻬﻮﻝ ـ ‪ (ER‬ﮔﺮﺩﻳﺪﻩ ﻭ ﻫﻤﺎﻥ ﻧﺎﻡ ﺍﺳﺖ ﻛﻪ ﻣﺎ ﺩﺭ ﻧﻮﺷﺘﻪ ﻫﺎﻱ ﺧﻮﺩ ﺁﻭﺭﺩﻩ ﻭ ﻣﻴﮕﻮﻳﻴﻢ‪» :‬ﻣﺮﺩﻡ ﺍﻳﺮ« ﻳﺎ‬ ‫»ﺍﻳﺮﺍﻥ«‪ ،‬ﻭ ﺑﺎﺯ ﻫﻤﻴﻦ ﻧﺎﻡ ﺍﺳﺖ ﻛﻪ ﺳﭙﺲ ﻧﺎﻡ ﻛﺸﻮﺭ ﮔﺮﺩﻳﺪﻩ ﻭ ﺍﻛﻨﻮﻥ ﺁﻧﺮﺍ ﺍﻳﺮﺍﻥ )ﺑﺎ ﻳﺎﺀ ﻣﻌﻠﻮﻡ( ﻣﻴﺨﻮﺍﻧﻨﺪ‪ .‬ﺑﺎﻳﺪ ﺧﻮﺍﻧﻨﺪﮔﺎﻥ ﺁﻥ‬ ‫ﺳﺨﻨﺎﻥ ﺭﺍ ﻛﻪ ﻣﻴﺨﻮﺍﻧﻨﺪ ﻫﺸﺪﺍﺭﻧﺪ ﻛﻪ ﻛﺪﺍﻡ ﻣﻌﻨﻲ ﺧﻮﺍﺳﺘﻪ ﻣﻴﺸﻮﺩ‪.‬‬

‫ﻳﺎﺩﺁﻭﺭﻱ‬ ‫ﭼﻮﻥ ﺩﻭﺑﻴﺘﻲ ﺑﺎﻧﻮﻱ ﺑﺎﻏﺒﺎﻥ ﺭﺍ ﻳﺎﺩ ﻛﺮﺩﻩ ﺍﻳﻢ ﺑﺪﻳﻨﺴﺎﻥ‪:‬‬ ‫ﺩﻳﺮﻩ ﻛﻴﻦ ﺳﺮ ﺑﺴﻮﺩﺍﻱ ﺗﻪ ﮔﻴﺠﻲ‬

‫ﺩﻳﺮﻩ ﻛﻴﻦ ﭼﺸﻢ ﺧﻮﻧﻴﻦ ﺍﺳﺮﻩ ﺭﻳﺠﻲ‬

‫ﺩﻳﺮﻩ ﺳﺮ ﺑﺎﺳﺘﺎﻧﻪ ﺍﭺ ﺗﻪ ﺩﺍﺭﻡ‬

‫ﺧﻮﺩﻧﻮﺍﺟﻲ ﻛﻮﻭﻭﺭﺑﺨﺘﻲ ﭼﻮ ﮔﻴﺠﻲ‬

‫ﻭ ﮔﻔﺘﻪ ﺍﻳﻢ ﻛﻪ ﻣﻌﻨﻲ ﻛﻠﻤﻪ »ﺩﻳﺮﻩ« ﺭﻭﺷﻦ ﻧﻴﺴﺖ‪ .‬ﺁﻗﺎﻱ ﻣﺤﻤﺪ ﻣﻠﻚ ﻧﮋﺍﺩ ﻳﺎﺩﺁﻭﺭﻱ ﻣﻴﻜﻨﺪ ﻛﻪ »ﺩﻳﺮﻩ« ﺳﺒﻚ ﺷﺪﻩ ﻛﻠﻤﻪ‬ ‫»ﺩﻳﺮ ﺍﺳﺖ« ﻳﺎ »ﺩﻳﺮﻳﺴﺖ« ﻣﻴﺒﺎﺷﺪ ﻛﻪ ﻣﺎ ﺩﺭ ﻓﺎﺭﺳﻲ ﺑﻜﺎﺭ ﻣﻴﺒﺮﻳﻢ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﻣﻴﮕﻮﻳﻴﻢ‪» :‬ﺩﻳﺮﻳﺴﺖ ﻛﻪ ﻣﻦ ﺷﻤﺎ ﺭﺍ ﺩﻭﺳﺖ ﺩﺍﺭﻡ« ﻭ‬ ‫»ﺩﻳﺮﻩ« ﺑﻬﻤﻴﻦ ﻣﻌﻨﻲ ﺩﺭ ﻧﻴﻤﺰﺑﺎﻥ ﺩﻣﺎﻭﻧﺪﻱ ﻧﻴﺰ ﺑﻜﺎﺭ ﻣﻴﺮﻭﺩ‪.‬‬ ‫ﺍﻳﻦ ﻳﺎﺩﺁﻭﺭﻳﺴﺖ ﻛﻪ ﺍﻭ ﻣﻴﻜﻨﺪ ﻭ ﭼﻮﻥ ﻣﺎ ﺁﻥ ﺭﺍ ﺍﺯ ﻫﺮ ﺑﺎﺭﻩ ﭘﺬﻳﺮﻓﺘﻨﻲ ﻣﻴﺒﻴﻨﻴﻢ ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﻴﻨﮕﺎﺭﻳﻢ‪.‬‬

‫ﺁﺫﺭﻱ ﻳﺎ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺍﺯ ﭼﻨﺪ ﺳﺎﻝ ﺑﺎﺯ ـ ﺍﺯ ﭼﻨﺪ ﺳﺎﻝ ﻗﺒﻞ ﺗﺎ ﺣﺎﻝ‬ ‫ﺑﺎﺯ ﻧﻤﻮﺩﻥ ـ ﺑﻴﺎﻥ ﻛﺮﺩﻥ‬ ‫ﺑﺎﻫﻤﺎﺩ ـ ﺟﻤﻌﻴﺖ ‪ ،‬ﺣﺰﺏ‬ ‫ﺑﻨﺎﻡ ـ ﻣﺸﻬﻮﺭ‬ ‫ﭼﻨﺪﺍﻥ ـ ﺁﻧﻘﺪﺭ‬ ‫ﭼﻨﺪﻳﻦ ـ ﺍﻳﻨﻘﺪﺭ‬ ‫ﭼﻴﺮﮔﻲ ـ ﺗﺴﻠﻂ ‪ ،‬ﻏﻠﺒﻪ‬ ‫ﭼﻴﺮﻩ ـ ﻣﺴﻠﻂ ‪ ،‬ﻏﺎﻟﺐ‬ ‫ﺧﺴﺘﻮﺍﻥ ـ )ﺑﺎ ﺯﺑﺮ ﺧﺎ ﻭ ﭘﻴﺶ ﺗﺎ( ﻣﻘﺮ ‪ ،‬ﻣﻌﺘﺮﻑ‬ ‫ﺩﺍﻭﺭﻱ ـ ﻗﻀﺎﻭﺕ‬ ‫ﺩﺭﺁﻣﺪﻥ ـ ﻭﺍﺭﺩ ﺷﺪﻥ‬ ‫ﺩﺳﺘﺎﻭﻳﺰ ـ ﺑﻬﺎﻧﻪ‬ ‫ﺩﻳﻪ ـ ﺩﻩ ‪ ،‬ﺭﻭﺳﺘﺎ‬ ‫ﺭﻭﻳﻪ ـ )ﻫﻤﭽﻮﻥ ﻣﻮﻳﻪ( ﻇﺎﻫﺮ ‪ ،‬ﺻﻮﺭﺕ‬ ‫ﻧﻤﻮﺩﻥ ـ ﻧﺸﺎﻥ ﺩﺍﺩﻥ‬ ‫ﻛﺎﺭ ؛ ﻛﺎﺭﻭﺍﮊﻩ ـ ﻓﻌﻞ‬