بازخوانی کالبد و کارکرد در کاخ آپادانا مبتنی بر منابع کهن هند و ایرانی

نوع مقاله : مقاله پژوهشی

نویسندگان

دانشکده معماری و شهرسازی، دانشگاه هنر تهران، تهران، ایران

چکیده

یکی از مهم‌ترین و باشکوه‌ترین کاخ‌ها در ارگ‌های هخامنشی شوش و تخت جمشید کاخی است که به نام آپادانا شناخته می‌شود. آپادانای شوش به دلیل برخورداری از کتیبه‌ای در شالی ستون‌ها بدین نام خوانده می‌شود و کاخی دارای ساخت کالبدی مشابه در تخت جمشید به دلیل همین مشابهت و با وجود عدم برخورداری از کتیبه‌‌ای دارای نام بنا به همین نام خوانده شده است. پژوهش‌های متعدد باستان‌شناسی، تاریخی و معماری و شهرسازی از دیر باز بر شهرها و ارگ‌های هخامنشی انجام شده و عملکرد این کاخ‌ها و به ویژه کاخ‌های تخت جمشید برای متخصصین همیشه جای بحث بوده است. اما این پژوهش‌ها کمتر بر سابقه‌ی تاریخی و نژادی اقوام پارس که شاخه‌ای از اقوام هند و ایرانی است برای شناخت این بنا متمرکز بوده‌اند. پژوهش پیش رو با استفاده از روش اسطوره‌شناسی تمثیلی، روشی که با مطالعه‌ی صورت یک اثر از خلال مطالعه‌ی اسطوره‌‌ها در پی کشف معنای آن است به دنبال این بود که به خوانشی نو از کارکرد در پس این کالبد دست یابد. مطالعه‌ی نام‌واژه‌ی آپادانا نشان داد که این واژه به معنای مکان گردهم‌آیی و حضور فرهمندان است، و در طی سالیان در معنای مصطلح کاخ ستون‌دار بار عام، کاخ بیرونی، کاخ سلام و آفرین به کار رفته است. همچنین مطالعه‌ی کالبد بنا نشان داد که پلان بنا و نیز بسیاری از جزئیات به کار رفته در آن مبتنی بر دیاگرام واستو پوروشا ماندالا در واستو شاسترا، دانش ساخت محیط کالبدی، دانش سنتی معماری و شهرسازی، در فرهنگ هند و ایرانی ساخته شده است. مبتنی بر روایت شکل‌گیری این ماندالا، پوروشا انسان کیهانی توسط ایزدان بر زمین ثابت شده است، و با حضور این ایزدان آسمانی و خورشیدی تصویر آسمان در این پلان بازتاب یافته است و این صحنه‌ای است که حرکت خورشید و ماه و سال‌هایشان روی آن کشیده و محاسبه می‌شود و چرخه‌ی دائمی روزها و زمان با آن اندازه‌گیری می‌شود. پس این کاخ تصویری از آسمان است و حرکت روزانه و سالانه‌ی خورشید و ماه بر آن بازتاب یافته است و از این راه بهترین مکان برای بزرگ‌داشت بزنگاه‌های مهم سالانه از جمله نوروز و مهرگان و ... است.

کلیدواژه‌ها


عنوان مقاله [English]

Reinterpretation of form and function in the Apadana Palace based on ancient Indo-Iranian sources

نویسندگان [English]

  • sahand Mohammadi Khabazan
  • Mitra Habibi
Faculty of architecture and urban planning, Tehran University of art. Tehran. Iran.
چکیده [English]

One of the most important and magnificent palaces in the Achaemenid citadels of Susa and Persepolis is the palace known as Apadana. Apadana palace in Susa is called by this name because of having an inscription naming this palace Apadana on the remaining pillars, and a palace with a similar physical structure in Takhte Jamshid despite not having an inscription with a name is called by this name because of this similarity. Numerous archaeological, historical, architectural and urban planning researches have been conducted on Achaemenid cities and citadels for a long time, and the function of these palaces, especially the palaces and buildings of Persepolis, has always been a matter of debate for experts. However, previous researches in order to understand the meaning of Apadana and the physical structure of this building and its function have focused less on the historical and racial history of the Persian tribe, which we know is a branch of Indo-Iranian tribes. This research with the help of allegorical mythology method of Georg Friedrich Creuzer which is a method focused on finding the meaning behind the form of an artwork by the help of finding narratives and myths behind it seeks to find an new interpretation for the function behind the form of Apadana palace. Thus, this historical study in the rich ancient Indo-Iranian texts showed that based on Indo-Iranian etymology the word Apadana means a holy and glorious place of gathering and presence, and over the years it has been used in the meaning of palace with columns, public palace and outer palace. Also, the study of the physical form and plan of the building showed that the plan of the building as well as many details used in it was based on the Vastu Purusha Mandala diagram in the Vastu Shastra, which is the knowledge of building the physical environment, the traditional knowledge of architecture and urban planning, in Indo Iranian culture. Based on the mythological narrative of the formation of this mandala, the Purusha, the cosmic man has been fixed on the earth by the gods, and with the presence of these celestial and solar gods, the image of the sky is reflected in this plan, and this is the scene on which the movement of the sun and the moon and their years drawn and calculated, And also on this plan the constant cycle of days and time is measured. So this palace is an image of the sky and the daily and annual movement of the sun and the moon is reflected on it, and in this way it is the best place to celebrate important annual events such as Nowruz, Mehrgan, Tirgan, etc.

کلیدواژه‌ها [English]

  • Achaemenid
  • Takhte Jamshid
  • Apadana
  • Vastu shastra
  • Vastu purusha mandala
ـ  Athenaeus (of Naucratis). (1930). The Deipnosophistae of Athenaeus, published in Vol. IV of the Loeb Classical Library edition.
- Barasch, Moshe. (1990). Theories of art, from Winkelmann to Baudelaire. London: Routledge.
ـ  Benfey, T. (1866). A Sanskrit-English dictionary: with references to the best editions of Sanskrit authors and etymologies and comparisons of cognate words chiefly in Greek, Latin, Gothic, and AngloSaxon. London, Longmans, Green, and Co.
ـ  Calmeyer, P. (1980). Textual sources for the interpretation of Achaemenian palace decorations, Iran, vol. 18, pp. 55-63.
ـ Chakrabarti, Vibhuti. (1998). Indian Architectural Theory Contemporary Uses of Vastu Vidya, Curzon Press.
- Creuzer, Georg Friedrich. (1836). Symbolik und Mythologie der alten Völker - Vol 1. Druck und Verlag; von Carl Wilhelin Leske. Leipzig – Darmstadt.
- Farahvashi, Bahram. (2007). Karnama-yi Ardeshir Papakan, Tehran: university of Tehran. [In persian]
ـ Fennelly, J. M. (1980). The Persepolis ritual, Biblical Archaeologist 43/3: 135-162Fischer, Ernst (1963). The necessity of art: a Marxist approach, London: penguin.
ـFerdowsi, Abolqasem. (2015). Shahnameh, Tehran: Hermes. [In persian]
- George, J. (1976). Achaemenid Orientations. Akten des VII Internationalen Kongresses für.
 ـ Ghirshman, Roman (1964). The Arts of Ancient Iran. New York: Golden Press.
- Girshman, Roman. (1967).The Art of Iran, Median and Achemenid, translated by isa bahram, Tehran: bongahe tarjome va nashre ketab. [In persian]
ـ Godard, A. (1965). The Art of Iran, the University of California.
ـ Gondet, S. (2011) Occupation de la plaine de Persepolis au Ier millénaire av. J.-C. (Fars central.Iran). Ph.D. Thesis. Université Lumière Lyon 2.
ـ Guenon, rene. (1958). Man and His Becoming, According to the Vedanta. Translated by Richard C. Nicholson, Noonday Press, Indiana University.
- Hassan Dust, Mohammad. (2014). An etymological dictionary of Persian, Tehran: farhangestane zaban va adab. [In persian]
ـ Herodotus. (1920). The Histories, with an English translation by A. D. Godley. Cambridge. Harvard University Press.
ـ Herzfeld, E., (1941). Iran in the ancient East, London: Oxford University press.
- Herzfeld, E. (1928). Report on the current state of the ruins of Persepolis and proposals for their conservation. translated by Mojtaba Minovi Tehrani, Berlin: Dietrich Reimer. [In persian]
ـ Hunter, William Wilson. (1893). The Indian Empire Its Peoples, History, and Products. Issues 1-12. Smith, Elder, & Company.
- Ibn-khalaf Tabrizi, Mohammad Hossein Burhan-i Qati. (1963). Burhan-i Qati, Tehran: Ibne sina publications. [In persian]
- Javanmardi, Fateme & mollazadeh, kazem & Mohammadian Mansour, Saheb. (2018). [In persian] The Survey of Module in Achaemenid Architecture, Case Study:The Palace of Apadana and the Hall of a Hundred-Column, Pazhohesh-ha-ye bastanshenasi Iran. Volume 9, Issue 22, autumn.
- Joodaki Azizi A, Mousavi Haji S R. (2017). Recognition and the analysis of Nohgonbad Pattern in Iranian Architecture Through Literary Texts. CLRJ; 4 (4):168-207. [In persian]
-  Joodaki Azizi, A., & Moosavi Haji, S. R. (2016). The Term Apadana in Achaemenid Palatial Complexes. Soffeh, 26(3), 111-126. [In persian]
ـ Klaus K. Klostermair. (2007). A survey of Hinduism, 3rd Edition, State University of New York Press.
ـ kramrisch, Stella. (1946). the hindu temple. University of Calcutta.
ـ Lentz, W.( 1968). "Has the function of Persepolis been fully recognized so far?", in The Memorial Volume of the Vth International Congress of Iranian Art and Archaeology, Tehran- Isfahan – Shiraz, 11th – 18th April, M. Y. Kiani and A.
ـ Kumar, Ashwini. (2005). Vaastu: The Art and Science of Living. Sterling Publishers Private Limited.
- Locoq, Pierre. (2010). Achaemenid Persian inscriptions. Translated by Nazila Khalkhali, Tehran: Farzan rooz. [In persian]
- L’Orange, H. P. (1953). Studies on the Iconography of Cosmic Kingship in the Ancient World, Oslo: Aschehoug.
ـ Modi, Jivanji Jamshedji. (1917). Asiatic Papers, Part II. By, B.A., C.I.E. The Times Press, Bombay.
ـ Monier-Williams, Monier. ( 1872). A Sanskrit-English dictionary, etymologically and philologically arranged, with special reference to Greek, Latin, Gothic, German, Anglo-Saxon, and other cognate Indo-European languages, Oxford Clarendon Press.
- Motamedmanesh, Mahdi. (2018). Achaemenid Imperial Architecture: a Symbol of Technology and Wisdom in Antiquity. Journal of Iranian studies.Volume 7, Issue 13, August, Pages 5-32. [In persian]
- Mousavi, A. (2012) Persepolis: Discovery and Afterlife of a World Wonder. Walter de Gruyter, IncBoston-Berlin.
ـ Muller, Friedrich max. (1862). Lectures on the Science of Language, Volume 1, Longman.
- Namvarmotlaq, Bahman. (2013). An introduction to mythology. Tehran: Sokhan. [In persian]
ـ Nathan, Vini. (2014). "Vastu Geometry: Beyond Building Codes", in K. Williams and M.J. Ostwald (eds.), Architecture and Mathematics from Antiquity to the Future.
ـ Nourai, ali. (2011). An Etymological Dictionary of Persian, English and other Indo-European Languages. Nobel Press.
- Olmsted, Albert ten eyck. (2004). History of the Persian Empire: Achaemenid period. Tehran: Elmi Farhangi pub. [In persian]
ـ Osborn, david. (2010). Science of the Sacred. Lulu Press, Incorporated.
- Perrot, jean. (2011). Le Programme Franco-Iranien (1969-1979), in: “, Le Palais de Darius à
Suse, Une Résidence Royale sur la Route de Persépolis à Babylone, Jean Perrot, PUPS, pp. 120-145.
ـ Razmjou, shahrokh.( 2010). " Persepolis: A Reinterpretation of Palaces and Their Function", in: John Curtis, St John Simpson, eds., The world of Achaemenid Persia. History, Art and Society in Iran and the Ancient Near East. Proceedings of a Conference at the British Museum 29th September – 1st October 2005. London, I.B. Tauris in partnership with Iran Heritage Foundation, p. 231-245.
ـ Rig Veda. (1896). book 10, tr. by Ralph T.H. Griffith.
- Sancisi-Weerdenburg, Heleen & Kuhrt, Amelie. (2009). Achaemenid historyThrough Travellers' Eyes: European Travellers on the Iranian Monuments. Translated by Morteza Sagheb Far. Tehran: toos. [In persian]
ـ Salomon, Richard. (2018). The Buddhist Literature of Ancient Gandhara. Wisdom Publications.
- Sarafraz, Ali Akbar and Firouzmandi, Bahman. (2010). Archeology and art of the Median, Achaemenid, Parthian, and Sasanian historical periods. Tehran: marlik. [In persian]
- Schmidt, Erich F. (1953). Persepolis I: Structures, Reliefs, Inscriptions. Chicago: The University of Chicago Press.
- Schmidt, Erich F. (1953). Persepolis I: Structures, Reliefs, Inscriptions. Chicago: The University of Chicago Press. [In persian]
- Shapourshahbazi, Alireza. (2010). An illustrated description of Takht Jamshid, Tehran: Bandad Publications.[In persian]
ـ Sharmistha, sharma. (1985). Buddhist Avadānas, Socio-political, Economic, and Cultural Study. The University of Virginia: Eastern Book Linkers.
ـ Strabo. (1932). The Geography of Strabo, published in Vol. VII, of the Loeb Classical Library edition.
- Yavarian, akbar. (2016). The names of Isfahan. Isfahan: shahrdari publication.- https://fars.iqna.ir. [In persian]