<論説>前四世紀小アジアのヘカトムノス朝とカリアの文化 : ラブラウンダとハリカルナッソスの事例から

Abstract

前六世紀中葉以降、アカイメネス朝の支配下に入ると、小アジアは多様な文化的背景を有する人々が混在する地域となった。本稿では、かかる小アジアの南西端に位置したカリアを取り上げ、そこでいかなる文化が実践され、それをいかに理解すべきかを問う。カリアは、前五世紀にはヘロドトスによる信憑性の高い情報を得られ、前四世紀には在地の支配者であったヘカトムノス家がサトラペスとなり多くの建造物や碑文が残されていることから、小アジアの他地域と比較した場合、考察対象として適している。本稿では、カリアの宗教的中心地であったラブラウンダと政治、経済的中心地であったハリカルナッソスの具体的考察を通し、前述の問いに答えていく。考察の結果、ヘカトムノス朝下のカリアでは、従来に比べギリシア人とカリア人という境界線を希薄にするような文化が生まれていたことを示すことになろう。

In 547 B.C. Cyrus the Great conquered the Lydian Kingdom of Croesus. This meant not only that Asia Minor had become the western frontier of the Achaemenid Empire, but also that populations with various cultural backgrounds were settled within its territory. This paper focuses on Caria, the southwestern-most region in Asia Minor, and considers what cultures were practiced there and how they should be understood. Caria was chosen for the following reasons : firstly, Herodotus, who was originally a Halicarnassian, provides us reliable information regarding the 5th century B.C. ; secondly, the Hecatomnids, who were the local sovereigns without direct connections with central Persia, were installed as Carian satraps in the 4th century, and they have left many structures and inscriptions. Accordingly, Caria is richer in information and more suitable as a case study than any other region in Asia Minor. In the first section of this article, previous studies are reviewed, and S. Hornblower's Mausolus (1982) is judged the foundation of Carian studies. Hornblower claimed that while Hellenizing activities were promoted under the Hecatomnid dynasty on the one hand, Carian and Persian elements still existed as counter-currents on the other. But, as I argued in my previous article (2004), all cultures in Asia Minor were hybrid and they should be studied from the premise that there were no "pure" Greek or Persian cultural elements. Therefore, in the following sections Hornblower's thesis is drawn upon critically in considering various points. In the second section, an analysis focusing on the sanctuary at Labraunda is made. In early Hecatomnid times, Zeus Labraundus was worshiped in Caria, but only by the inhabitants near Labraunda or Mylasa. On the other hand, the cult of Zeus Carius in Mylasa was thriving, but exclusive. The Hecatomnid rulers displayed no interest in the cult of Zeus Carius, but were actively committed to that of Zeus Labraundus and promoted the maintenance of its sanctuary. As these processes played themselves out, the cult of Zeus Carius came to be worshiped not only by the inhabitants around Mylasa, but also widely by domestic and foreign residents. In the third and fourth sections, this study focuses on the city planning of Halicarnassus. Mausolus relocated the capital from Mylasa to Halicarnassus, which had been a medium sized city in the early Hecatomnid times, and improved it to the extent it became the chief city in Caria. In Halicarnassus in early Hecatomnid times, Greeks married their neighbor Carians and formed political partnerships with them, but the two political communities still remained separate. Mausolus annexed the nearby Carian cities into Halicarnassus, which grew in population. In addition, he completed many public works projects, building the city wall and the main road. After these projects were completed, the two separate communities merged, and the history of Halicarnassus carne to be extolled in memory as the Carian city where Greek immigrants and native Carian citizens were inseparably bound to one another. As the result of these considerations, it is concluded that after the maintenance of the Labraunda sanctuary and the city planning of Halicarnassus, there emerged a culture that differed from the previous cultures, in which Greeks and Carians had been separated. This may also have weakened the cultural boundaries among the residents in Caria.