Материал: Strategii_organizatsii_smyslovogo_prostranstva_v_arabo-musulmanskoy_kulture

(al-milal)62 are [in fact] divisions which (originate)63 from them and are reducible to them, as are the Maronites, the Isaacians, and the Paulinians64, and other [divisions] of the Christian religion apart from them.. I found that every one of these three aforementioned communities has [its own] ignoramuses, and every [community] has its own troublemakers and squabblers, and that every community65 defames those who contradicts it[s position], accusing them of disbelief, impiety, and departure from the faith, and they curse the [supposed] disbelief of each other..

When I thoroughly considered this and examined it as it should be examined66, I found no difference between them which would entail contradictions in what concerns the religion and the faith and saw no [situa­ tion] among them where someone’s faith would refute someone else’s, and someone’s views would deny another’s views, 2. (but they all)67 come together in their faith and in the principles of their preaching to the (pure Gospel)68, which (God sent down)69 and which the leaders of the truthful way — the righteous apostles, i..e.. the disciples of our Lord Jesus Christ — passed on to them.. (I found no one who would disagree with anyone else in his testimony to the truthful Gospel, [for there is] no one)70 who adds [anything to it] or takes anything away [from it], but they all read (theHoly Gospel,theEpistles71 ofPaul)72,ourLord’sand(Saviour’s)73 apostle,which are fourteen epistles that prove the Gospel, (and also the Book of Acts)74,

62T add.: besides these..

63T: because they take/originate from them..

64This is the reading of T; the Garshūnī text reads: al-qawlāniyya.

65In the MS used by Troupeau: people..

66 T: metathesis looked through the pages as it should be looked through the pages..

67T: because they..

68T: the truthful Gospel of God..

69T abs..

70T: When looked through the pages of what these three communities had from the Gospel, I did not fiind in what they have anything concerning which anyone would disagree with any other..

71T abs.

72In the synopsis of Muʾtaman ibn al-ʿAssāl: the Gospel and the apostles’ sayings..

73T abs.

74T:WhenIconsideredthis,Ifoundinitnodisagreementwithanyothercommunity, either [by way of] addition, or [by way of] taking away.. I also examined the Book of Acts and that of the epistle [of Paul] and the catholic [epistles] of the disciples of Christ our Lord, and while comparing them with each other I found neither any addition to what others have, nor any taking away from it..

and they all agree in accepting this and assert75 the truthfulness of this..And since the Gospel is the principle of religion, and [the Book of the Epistles of] Paul is its proof, and the [Book of the]Acts is a witness to it, then there is no76 difference between them, nor any contradiction, for their faith is right in [what is considered to be right in] religion..

On the Sign of the Cross (Vat. ar. 657, fol.10v:10b—11r:16a)

7. Concerning their divergence in making [the sign of] the cross77, some of them make [the sign of] the cross with (one fiinger)78, beginning from (the left side [and going] to the right, while others do it with two fiingers, beginning from the right side [and going] to the left)79.. This circumstance does not80 imply any division, but is of the same kind81 as what I wrote on [the subject of] one nature versus two natures, because the Jacobites make [the sign of] the cross with one fiinger, beginning from the left side [and going] to the right, thus pointing to (the faith in the one Christ who, while on)82 the Cross, saved them by his crucifiixion [and led them]fromtheleftside,whichisthe[sideof]sin,totherightside,whichis the[sideof]forgiveness..Then,whentheNestoriansandtheMelkitesmake [the sign of the cross] with two fiingers, beginning from the right side [and going] to the left, they mean83 that the divinity and the humanity [of Christ] were together on the Cross, (because the salvation [was achieved] through this, and [consequently] there appeared)84 faith from the right side85,

75T: obey..

76T: I did not fiind..

77T: sign (išāra) of the cross; in the synopsis of Muʾtaman ibn al-ʿAssāl: sign (rašm) of the cross..

78T: two fiingers..

79T: the right side [and goes] to the left side, and someone from them does it with one fiinger and begins from the left side [and goes] to the right side..

80T: contradiction..

81Following the reading of Troupeau’s edition..

82These words are absent from the manuscript on which Troupeau’s editionis based, but are present in his edition.. Most likely, they were lifted from the fragment of the Vatican text reproduced in Assemani’s Bibliotheca orientalis, though Troupeau makes no reference to it..

83In the Garshūnī manuscript: faith [then crossed out:] thus from the right side..

84T: without division, and that the salvation was manifested..

85T add.: which is the right way..

Часть 3

МОДЕЛЬ  захир—батин

(явное—скрытое)

Модель  «явное—скрытое»

в  поэтико-философском  контексте: Си  мург и  Симург как  соотношение «сложное  единство  —  простое единство»*

(Ю. Е. Федорова)

Истинаприсамопроявлении,нисходя, дошла до человека, — это нисхождение [.....] единства ко множеству, целого к части, моря к капле; и человек при самоуничтожении, восходя, доходит до Истины, — это восхождение [.....] множества к единству, части к целому, капли к морю..

В. А. Жуковский. Человек и по­ знание у персидских мистиков

Настоящее исследование посвящено изучению проблемы един­ ства на основе анализа философской поэмы «Язык птиц» (Мантик ат-тайр) Фарид ад-Дина Аттара Нишапури — крупнейшего персидского поэта и представителя суфийской философской традиции конца XIII в.. Поэма «Язык птиц» — одно из самых известных сочинений Аттара, как на Западе (в Европе и Америке), так и в России, в котором он предстает не только как поэт, но и как незаурядный мыслитель.. Поэма представляет собой «развернутую аллегорию»1 и повествует о путешествии птиц к их царю — Симургу.. Этот незамысловатый поэтический сюжет, наряду с характерной манерой Аттара писать для простых людей и просвещенных мужей, дает исследователям определенную свободу в прочтении текста и позволяет выбирать разные стратегии его истолкования..

* Работа подготовлена при поддержке РГНФ, проект номер 13-03-00414..

1Бертельс Е. Э. Основные линии развития суфийской дидактической поэмы

вИране // Суфизм и суфийская литература.. Избранные труды.. М.., 1965.. С.. 75..