ペルセポリスのダリウス王宮(タチャラ)の性格について

Abstract

I have treated of the two words tačara- and ardastāna-. As for tačara-, it may be derived from tak- "to run, to flow". Morphologically tačara- is composed of the present stem tača- and the suffix -ra, hence tačara- implies as nomen agentis "running out, flowing out (of what may be regarded as main building)", "detached palace". When the palace of Darius is called tačara-, it is because of its being regarded as a building detached from the Central Palace (Herzfeld's so-called Tripylon) or the Apadāna. Therefore, Xerxes' Palace should be called Xerxes' tačara-: Handiš. That the Handiš is a tačara-, most probably, of the Tripylon or of the Apadāna can be confirmed by the tori with the inscription Xerxes' Persepolis j found filling the several rooms of the western wing of the so-called Harem. Of the same king, another tačara- was discovered below the Persepolis Platform to the south. No wonder that New Persian tazar means "summer house" because tazar is a detached house for summer residence. In the Darius' tačara-, eighteen times is repeated the trilingual inscription Dar Persepolis c (cf. p. 6). The Old Persian text says "ardastāna- made in (or for) the House of King Darius". The reading ardastāna- may be justified by the Elamite har-da-iš-da-na, because Elam. -šd- can represent also O. P. -st-. Generally O. P. ardastāna- has been looked upon as technical term, meaning "Halbstand, vielleicht Fensterkrönung od. -sims" (p. 7: Bartholomae), "ὀρθοστάτη" (ārdastāna- p. 7: Herzfeld), "frame, corner-pillar" (ārdastāna-, p. 7: Herzfeld), "place of light, i. e. windowframe or -cornice" (p. 8: Kent), "threshold, sill" (p. 8: Henning), or "Halb-Säulen-Stand" (*arda-stūnā-stāna->ardastāna-, p. 8: Wüst), according to the various treatment of arda-. I have rejected all of the interpretations and connected arda- with ard- (әrәd-): Ind. rdh- "to become large, to prosper, to become rich", hence ardastāna- means "Treasure-place, Treasury". Ir. ard- and its derivatives attested in Av. may account for the fact that Ir. ard- is intransitive, not transitive. Y. 50₁₁ (p. 9): "May the Creator of the world become rich and prosperous (arәdat) in order to realize (haiθyāvarәštam), through Vohu Manah, what is the foremost in His desire!" Yt. 10₁₂₀ (p. 10): "Mithra (is) prosperous (әrәδwā) among all of the righteous Mazdayasnians." Yt. 12₁₇ (p. 10): "That tree ... which cures good, cures abundant (i. e. many diseases, әrәδwō.biš) that is called by the name of Vīspō.biš ("which cures all", cf. ahūm.biš- "curing the life"). Yt. 13₁₄₂ (p. 10): Ǝrәdat.fәδrī- (mother of Astvat.әrәta-), fem. of *әrәdat.pitar- "whose father is thriving" (so also its Pahl. translation Gōbāgpid). My interpretation of ardastāna- "treasury" may be justified by the Akkad. version kuburrē. kuburrē or kuburrum is a puruss type noun to KBR or kabārum "to become large" just like kunukkum "Siegel" to kanāku "siegeln" and hubullum "Schuld- od. Zins-verpflichtung" to HBL "Unrecht tun". In his Altpers. Inschriften, p. 76, Herzfeld has cited Clay: Babyl. Rec. II, n. 30 and 44 apud Thureau-Dangin: Alle andren gottheiten treten in den tempel ein, aber Papsukkal dans le kuburru de la porte du sanctuaire s'arrêtera and regarded the kuburrum as ὀρτοστάτη. But the kuburrum is nothing other than "treasury" (ardastāna-). My linguistic argument seems to be cogent from the view-point of architecture. In spite of the fact that the palace (30m×40m) is far more smaller than the Apadāna (60×60) or the large 100 Column Hall (70×70), it is divided into as many as 17 sections with exception of the portico. This very fact may be sufficient for revealing the whole structure to be treasury which is constituted in its turn of many small treasuries behind the niches iuscribed. Besides, a file of men relieved on both sides of the parapets of the southern stairway as well as on the northern face of it can be regarded as servants transferring the tributes into the Treasury. That the building was called Ardastāna or Treasury may be inferred from the four window-frames inscribed on both sides. The north-eastern small hall is regarded as king's private room in the light of the reliefs on the jambs of doorways leading to this room. But the hall can be supposed to be a small treasury by the niche. Two elements, seemingly cantrary to each other, may easily be reconciled, considering the fact that in garō dәmāna- not only keeps Ahura Mazdā His residence but also are deposited His īšti- "properties" as well as the merits and demerits of mankind. Lastly I have cited the Dēnkard passages: (a) ed. Dresden 511₁₃₋₂₀=ed. Madan 412₁₇-413₂ and (b) Dresden 515₅₋₂₁=Madan 406₁₀-407₉; see pp. 14f. and 17f. The text (a) says that Šābuhr I investigated the establishment of a Whole Treasury (hamāg ardestān) concerning the Mazdayasnian Religion. The script read here ardestān can allow the reading ālestān with the Persian treatment of āl-<ard- (cf. N. P. ālat, pl. ālāt). The former reading has been preferred only because ardastāna-, regarded as a well-nigh proper name, must have been relieved of the Persian treatment. But it is insignificant which of the two readings may be taken. The Middle Persian word ardestān or ālestān "treasury" seems to have been replaced by ganza->ganj. The word ardestān reminds us of the city name Ardestān, N. W. of Nā'īn, but no Arabo-Persian historian or geographer has referred to it in connection with Šābuhr I. In the text (b), the Whole Library of the Capital (+hamāg dīwān 'i-š 'dar) is referred to as a depository of the Large Original Dēnkard. The parallelism between hamāg ardestān and +hamāg dīwān seems to vindicate my interpretation of ardestān<O. P. ardastāna- "treasury".