オリエント
Online ISSN : 1884-1406
Print ISSN : 0030-5219
ISSN-L : 0030-5219
8 巻, 2 号
選択された号の論文の4件中1~4を表示しています
  • 伊藤 義教
    1965 年 8 巻 2 号 p. 1-24,87
    発行日: 1965年
    公開日: 2010/03/12
    ジャーナル フリー
    Of the three Aramaic inscriptions of Asoka, i. e. that of Taxila, of Pul-i-Daruntah, and of Qandahar, the present writer has treated first and foremost the last mentioned and then that of Taxila, while that of Pul-i-Daruntah only in passing.
    According to the present writer, the complete interpretation of the Qandahar inscription has not yet been arrived at. One of the difficulties, among others, lies in line 2: WKLHMdwšyHWBD, which should be interpreted we-kål-hom advišayya hobed “and he (Asoka) has made them all without distress”. advišayya (st. determ. pl.) < α-dvaešah- is a compliment of kål-hom governed by hobed, which should be taken as haf'el of 'abed “to make” and not as that of 'abad “to perish”. The scribe of the inscriptional Aramaic has interchanged the initial 'ain with alef. The interchange of this sort can be attested elsewhere: see my note 19). Once interchanged, though mistakenly, the pe'al 'abed as intransitive or middle voice becomes a starting point whence is derived its haf'el: hobed in the sense of “to make”. In line 1 we have 'abid “made” while in 1. 2 we have thus Wed “he has made”. The sequence of cognate words 'abid: hobed corresponds stilistically to qaššita: mehaqšet (1. 1), paribasta: paribasti (11. 5-6), and hoter: yehotar (1. 8) which yehotar should rather be taken as jussive. The second difficulties lies in 11. 6-7. hupatyasti (nom. sg. f.)…, 'ek 'asra-hi, halquta we-la 'itai dina lekål-hom 'anašayya hassen should be interpreted “the good admonition …(given each citizen) in such a way as they (fem. pl.-i. e. the good admonition by his mother, that by his father and that by [his] communal elders) should refrain him, has come to promote the happiness and peace (lit., there-being-no-lawsuit) for all of the people.” The disaccord between the subject fem. sg. and its predicate masc. sg. makes no difficulties: see my note 31).
    Viewed from the Qandahar inscription of Asoka, the Taxila inscription may justly be regarded as that of the King Asoka, and not of him as satrap under his father. The word ZKRWT' in 1. 1 alludes seemingly to such a fact that the edict may be a foundation-inscription of a vihara, or a construction-inscription of a Buddha-image or of the like. This problem however claims further consideration.
  • 柴山 栄
    1965 年 8 巻 2 号 p. 25-42,89
    発行日: 1965年
    公開日: 2010/03/12
    ジャーナル フリー
    In the Old Testament the word na'ar occurs many times and in the Japanese translation or RSV it is generally rendered “servant” or “young man”. However, it must be called attention to the fact that this na'ar has many parallel aspects with Egyptian n'ryn, Ugaritic n'rm in the Amarna Age and koûpoi in Iliad and Odessey, and thus this shows that na'ar should be dealt with and understood in the same East Mediterranean background.
    It is certain that in the Old Testament there are many cases in which this na'ar should be rendered simply “servant” or “young man”, but the more important point is that in Samuels, Judges, Kings etc. we also find out many other cases in which the word na'ar means a member of the élite-group of attendants or a gibbôr háyil given the special role in the political or military field. That is, ne'arîm (plural form of na'ar) is to be dealt with as a sort of social stratum. The present study seems to indicate some support for C. H. Gordon's contention that Greek and Hebrew civilizations are parallel structures built upon the same East Mediterranean foundation. Hence, our translating of na'ar should be carefully made case by case, according to the above understanding.
  • 榎 一雄
    1965 年 8 巻 2 号 p. 43-80
    発行日: 1965年
    公開日: 2010/03/12
    ジャーナル フリー
  • 中村 満次郎
    1965 年 8 巻 2 号 p. 81-83
    発行日: 1965年
    公開日: 2010/03/12
    ジャーナル フリー
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