چکیده:
Some evidence and clues in this essay suggest that not only does the story of Bijan and Manijeh exist in the original source (the prose Shahnameh of Abu Mansuri), but also that the Akvan Div was composed at the beginning of the story. After criticizing the views of foreign and Iranian researchers who have ruled that this story is separate from the composition chain of the Shahnameh, the author maintains that the opinion of some recent researchers, such as Mahmoud Omid Salar, Abolfazl Khatibi, and Katayoun Mazdapur regarding the possibility of the existence of the story of Bijan and Manijeh in the Shahnameh of Abu Mansuri, is acceptable. The evidence and clues derived from the text of the story of Bijan and Manijeh lead us to Katayoun Mazdapur's view that the linguistic features of the source text in the composition of the story of Bijan and Manijeh and its linguistic inconsistencies were present, and the unevenness of the language cannot be a reason for Ferdowsi's immaturity or youth in composing Bijan and Manijeh. From comparing the text of the story of Bijan and Manijeh with the remaining verses of the Shahnameh of Masoudi, we realize that parts of the original source of the story of Bijan and Manijeh (the Shahnameh of Abu Mansuri) were likely in verse and in the Hazaj meter. Coincidentally, one of the three remaining verses from the Shahnameh of Masoudi Marvazi has an 'Alef Itlaq'. It is possible that the prose text of Bijan and Manijeh in the original source also had verses ending in 'Alef Itlaq' in the Hazaj meter, which made their conversion difficult for Ferdowsi, and inevitably this difficulty caused loss to the Shahnameh. Linguistic studies and the matching of the poetic text of Afarin Keykhosrow from the loss of Rostam also indicate that the Khodaynameh was not unaffected by the characteristics of the Pahlavi language, and Ferdowsi's companionship with the melodic and Pahlavi-knowing style in translating parts of the Khodaynameh, which were in the Pahlavi language, has assisted the wise Ferdowsi.
خلاصه ماشینی:
Hafez Mahmoud Khan Shirani (1369: 64 and 65) and some Iranian researchers, including Taqizadeh (1349: 280–279), Foroughi (1351: 81), Safa (1369: 177 and 231), Minovi (1372: 66; 1352: 8), Riahi (1380: 80, 84-83; 1372: 52), Dabir-Siyaqi (1383: 23), and Khaleghi-Motlagh (1381: 393; 1389, parts two and three/ 91 and 120; 1390: 151 and 886) have suggested that the story of Bizhan and Manizheh is one of the first individual stories, separate from the Abu Mansuri Shahnameh, that Ferdowsi composed in verse.
An example of some epic texts mixed and adorned with poetry is the Shahnameh of Masoudi Marvazi, which leads us to the hypothesis that Ferdowsi encountered difficulties during the re-composition of verses that were likely in the Hazaj meter in the original source, and the linguistic difficulty and heterogeneity of the story of Bizhan and Manizheh should be sought in this matter.
As mentioned, Iranian Shahnameh scholars, including Taqizadeh, Forughi, Minovi, Safa, Riahi, Khaleqi-Motlagh, and others, paying attention to Nöldeke's view, have considered the story of Bizhan and Manizheh to be from a source other than the Abu Mansuri Shahnameh, much like the story of the Akvan Demon and the battle of Rostam with the White Demon.
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