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The Folk Medicine Culture of Yazd Jews

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The Folk Medicine Culture of Yazd Jews دوماهنامه طب جنوب پژوهشكده زيست-پزشكي خليج فارس دانشگاه علوم پزشكي و خدمات بهداشتي درماني بوشهر سال بيست و دوم، وي ژهنامة ميرا ث پزشكي ايران، بهار Iran South Med J; Vol. 22 Supplement (1) Spring 2019 1398 فرهنگ پزشکی مردمی کلیمیان یزد * 2 PhD 1 PhD پيام شم سالديني ) ( ، جﻻ لالدين رفيعفر ) ( 1 گروه ايرا نشناسي، بنياد ايرانشناسي، دانشگاه شهيد بهشت ي، تهران، ايرا ن 2 گروه مردمشناسي، دانشكده علوم اجتماع ي دانشگاه تهران، تهران، ايرا ن چكيده زمينه: جمعيت کنون ي کليميان يزد بازماندگان جماعت بسيار پرشمار و کهن ي از اين قوم در نواح ي ايران مرکزی است. قدمت سكونت اين قوم در يزد در طول دوران تاريخ ايران اسﻻمي از يک سو و آمار انگشتشمار کنوني اين مردم ضرورت مردمنگاری هم هجانب های از اين جمعيت را ضروری م ينمايد. اين پژوهش بنا دارد با تكي ه بر شناخت باورها و رفتارهای بهداشت ي- درمان ي اين قوم ب ه گردآوری، مطالع ه و تحليل باورها و رفتارهای پزشك ي کليميان يزد بپردازد. مواد و روشها: دادههای تحقيق حاضر نتيجة پژوهشهای انسانشناختي و مبتن ي بر کار ميداني )تكنيک مصاحبة عميق و مشاهده( و اسنادی و کتابخان های است؛ برای گردآوری اين دادهها از هم ة روشهای تحقيق ميداني، اسنادی و کتابخان های بهره گرفت ه شده است. در اين پژوهش ب ه دليل محدوديت در گردآوری اطﻻعات ب ه روش پژوهش ميداني، از مطالع ه کتابخان های نيز بهرههای بيشتری گرفت ه شده است. مصاحب ه با س ه تن از جامع ه يهوديان يزد )دو نفر بوم ي مقيم يزد و يک نفر حاخام و پزشک مقيم تهران( ب هعنوان افراد آگاه بومي يك ي از اين روشها بوده است. ياف تهها: از ديرباز در فرهنگ ايراني يهوديان ب ه حذاقت در پزشك ي شهره بودهاند؛ همچنين ب ه طور کلي در فرهنگ پزشك ي يهوديان توج ه Downloaded from ismj.bpums.ac.ir at 10:29 +0330 on Tuesday September 28th 2021 خاص ي ب ه رعايت بهداشت فردی، رعايت بهداشت در مصرف خوراک يها و تهي ه سالمترين مواد اولي ه برای تهي ه غذا مشاهده م يشود. رژيم غذاي ي خاص يهوديان نكات خاص و منحصرب هفردی را همچون پرهيز از خوردن همزمان غذاهای گوشت ي با لبنيات در بر دارد. بيماریشناس ي يهوديان يزد وجوه اشتراک زيادی با پيكرۀ اصل ي اتنومديسين ايران ي دارد و در آن برای درمان بيماریهاي ي همچون آلزدگي، باد سرخ، »ثقل ساميم«، »ثقل سياه«، »قسيون« و »نفتالوس« راههاي ي پيشنهاد شده است. نتي جهگيری: جامع ة کليميان يزد که همواره از لحاظ تاريخ ي و جامع هشناخت ي با مسئل ه فقر و قلّت جمعيت روب هرو بودهاند، هيچگاه نتوانست هاند از سطح معيشت روزان ه قدم ي بيرون بگذارند و تمام ي دستاوردها ی فرهنگ ي و تمدن ي آنها نيز ب ه دليل مهاجرتهای گسترده و پياپ ي نتوانست ه پايدار شود و از نسل ي ب ه نسل ديگری منتقل شود. ازاينرو امروزه ديگر صحبت از فرهنگ پزشك ي مردم ي يهوديان در يزد کار سخت و دشواری است. پژوهش پيرامون اين فرهنگ نزد يهوديان مهاجر ب ه تهران، شيراز و اصفهان م يتواند آغازگر راه ي برای کشف نكات تازهای از اين حوزه از اتنومديسين ايران ي باشد. واژگان کليدی: يزد، کليميان يزد، پزشك ي مردم ي، مردمشناسي فرهنگ ي، پزشكي سنتي * تهران، گروه ایران شناسی، بنیاد ای رانشناسی، تهران، ای ران Email: [email protected] * ORCID: 0000-0003-3696-9190 51 / طب جنوب سال بيست و دوم، ويژهنامة ميراث پزشكي ايران، بهار 1398 مقدمه مردم ایران از دیرباز یهودیان را افراد مطلعی به امور شاردن نیز آمده اس ت که در حدود سال 1790 م برخی پزشکی و درمان میدانستهاند. این باور را هم در از خانوادههای یهودی به مشاغل مختلفی از جمله گزارههای تاریخی میتوان یافت و هم در باورهایی که شرابفروشی، داروسازی، داروفروشی و حتی فروش بهصورت فرهنگ مردم ثب توضبط شدهاند. وسایل جادوگری روی آورده بودند )6(. همچنین حکیم شخصی تهایی همچون رشیدالدین فضلاهلل هم دانی آبراهام شوفط، یکی از دو رهبر بزرگ یهودیان همدان )718-648 ق / 1250- 1318 م ( و سعدالدوله )688 - نیز پزشک بوده اس ت )7 و 2(. در حدود سال 1874 در 690 ق / 1289-1291 م(، وزیر ارغون هر که دو از شهر بابل نیز پزشکی یهودی میزیسته اس ت )3(. در پایگاه پزشکی به وزارت رسیده بودند، نمونههایی از شهر تهران قرن نوزدهم قابلگی زنان یهودی و فروش حضور تاریخی یهودیان در تاریخ پزشکی ایران هستند. زال و یکی از مهمترین جلوههای سررشتهداری یهودیان اگرچه در انتساب رشیدالدین به یهودیگری بح ثهای در امور پزشکی و بهداشتی بوده اس ت )8(. قابلگی زنان فراوانی در گرفته است، در یهودی بودن سعدالدوله هی چ یهودی چنان فراگیر بوده است که در کت ب فقهی سخنی نیس ت )1(. رشیدالدین خود در همدان در مسلمانان آمده است، سهم قابلۀ یهودی از گوسفند خانوادهای با سن ت پزشکی به دنیا آمد، پ درش قربانی شده برای نوزاد را باید بهصورت یکچهارم بهای عمادالدوله ابوالخیر نیز عطار بود )2(. بنا به گزارش گوسفند بپردازند؛ از آنرو که گوش ت مذبوح مسلمانان حبیب لوی شهرهایی چون خوانسار و گلپایگان به »کاشر« نبوده اس ت )8(. »دانشکده پزشکی یهود در ایران« شهرت داشتهاند و کﻻً د ر اواس ط قر ن نوزده م میﻻد ی بسیار ی ا ز یهودیا ن در کلیه اطبای یهودی در مدارسی از این دو شهر تحصیل ط ب سنت ی چیر هدس ت بودند ، د ر سراس ر کشو ر مسافر ت میکردهاند )3(؛ همچنین بنا به گزارشی شفاهی تا م یکردن د و ب ه نا م حکی م شناخت ه م یشدن د )9 (. د ر دربا ر سالهایی پیش از انقﻻب اسﻻمی 1357 ش در شهر ناصرالدی نشا ه قاجا ر نی ز پزشکا ن یهود ی بوم ی نی ز آمدوش د محﻻت نیز خانوادههای یهودی به حذاق ت در طبابت داشتند ، حکی م ح قنظ ر )حکی م یحزقل( ، طبی ب مهدعلیا ، شهرت داشتهاند و از آن میان »حکیم اسماعیل« شهرت ماد ر ناصرالدی نشا ه ا ز ای ن جمل ه بو د )3 و Downloaded from ismj.bpums.ac.ir at 10:29 +0330 on Tuesday September 28th 2021 .) 8 بیشتری داشته اس ت )4(. نمونهای از طباب تهای یهودیان را لورنس دی. لوب در دلیل برخی محدودی تهای شرعی میان مسلمانان برخی نوشتهاش با عنوان »سفر ایران« از مداوای رگبهرگ مشاغل مانند صرافی، تولید و فروش ابزار موسیقی و شدن پایش و شیوه مداوای سنتی آن توسط یک زن سرانجام پزشکی به عهده یهودیان گذاشته شده بود )1(. یهودی اصفهانی نوشته است. در این روش درمانگر ابتدا ژان ت آفاری نیز از دخال ت یهودیان در مسائل پزشکی پای آسی بدیده را در آب سرد حوض مش تومال داده هم سخن گفته است. او تاریخ داروسازی آنها را به و سپس با زرده تخممرغ و پارچهپیچی به مداوای آن قرون وسطی میرساند، نیز معتقد اس ت دانش شناخت پرداخته اس ت )10(. همچنین فهرستی از نوشتههای گیاهان دارویی، تولید معجونها و سایر داروها از پدر یهودیان که در 1898 تهیه شده نشان از تنوع ذائقه و به پسر و از مادر به دختر میرسید )5(. در سفرنامه دیدگاههای فرهنگی یهودیان قرن بیستم دارد، در این http://bpums.ac.ir 52 شمسالديني و همكاران فرهنگ پزشكي مردمي کليميان / فهرست مطالبی با موضوعات علوم عقلی مانند طب و کلیمیان یزد حضور داشتهاند، دیگر نه یادی از ایشان نجوم نیز دیده میشود )11(. جالبتوجه آنکه در میان باقی مانده و نه بازماندگانی. ظاهراً عطارهای یزد نیز به کلیمیان ساکن شیراز خانوادهای با نام خانوادگی دلیل مﻻحظات مذهبی هیچگاه حاضر نبودهاند از میان »شکستهبند« زندگی میکردند که از میان آنها شخصیتی کلیمیان جوانی را به شاگردی بگیرند و ازاینرو کلیمیان به نام »آشر شکستهبند« شهرتی به هم رسانده بوده است یزد نیز به عطاری مسلمانان مراجعه میکردند. عطاری )12 و 13(. ازآنجاکه مراسم و سنتهای یهودیان ایرانی سیدیحیی واقع در زیر بازار چهارسوق بزرگ یکی از را مخلوطی از قوانین یهودی و فرهنگ ایرانی دانستهاند مراکز رجوع کلیمیان یزد بوده است )15(. )14(؛ بررسی فرهنگ پزشکی کلیمیان ایران میتواند با استفاده از نتایج به دستآمده در طرح پژوهشی بانک جنبههای فراموششده و کهنی از فرهنگ ایرانی را واژگان پزشکی سنتی ایران فرهنگ پزشکی کلیمیان یزد روشن کند. را نیز همچون دیگر بخشهای فرهنگ پزشکی ایرانیان میتوان به دو بخش عمده »باورها« و »رفتارها« تقسیم مواد و روش ها کرد )16(. منظور از »باورها« تمامی دانستهها و دادههای تحقیق حاضر نت یجۀ پژوهشهای انسانشناخت ی دستاوردهای ذهنی و معنوی این فرهنگ و منظور از و مبتنی بر کار میدانی )تکنیک مصاحبۀ عمیق و »رفتارها« تمامی بهکاربستهها و جنبههای عینی و عملی مشاهده( و اسنادی و کتابخانهای است؛ برای گردآور ی فرهنگ یاد شده است. این دادهها از همۀ روشهای تحقیق میدانی، اسنادی و در بخش »باورها « چند سرفصل اصل ی را میتوان کتابخانهای بهره گرفته شده است. در این پژوهش به شناسایی کرد: 1. شناخت بیماریهای غیربدنی؛ 2 . دلیل محدود یت در گردآوری اطﻻعات به روش شناخت موجودات بیماریزا )اعم از انسان، حیوان یا پژوهش میدانی، از مطالعه کتابخانهای نیز بهرهها ی موجودات توهمی(؛ 3. شناخت اشیای بیماریزا؛ 4 . بیشتری گرفته شده است. مصاحبه با سه تن از جامعه شناخت مکانها و زمانهای بیماریزا؛ 5. بایدها و یهودیان یزد )دو نفر بوم ی مقیم یزد و یک نفر حاخام و نبایدهایی در باب سحر و جادو ) 16(. پزشک مقیم تهران( بهعنوان افراد آگاه بومی یکی از این Downloaded from ismj.bpums.ac.ir at 10:29 +0330 on Tuesday September 28th 2021 روشها بوده است. يافتهها و بحث جغرافيای محل پژوهش: در اقلیم یزد نیز شواهدی از یهودیان بر این باورند که »خواب یک شصتم مرگ حضور طبیبان کلیمی در دست داریم. در دوران صفویه است« )17(؛ ازاینرو کسی که به خواب میرود، مانند عده زیادی یهودی در ابرکوه میزیستند و از آن میان مرده است و پس از برخاستن از خواب نیاز به طهارت مردی به نام »حکیم داوود« از دوستان دوران شاهزادگی مخصوصی به نام »نطیﻻ« ی ]برخاستن[ دارد که پیش از شاه صفی بود که با معالجه او توانست دوران انوسی گرفتن این »نطیﻻ« جایز نیست بینی، دهان، چشم، گوش کلیمیان را پایان دهد )3(.
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