time of the descent of Jacob into Egypt.[1] This opinion as he takes care to emphasise, would throw back the construction of the edifice many centuries before Darius. The idea that the ruins represented the castle and palace of Persepolis was first advocated by Don Garcia, but it had long lost its popularity and the rival opinion first put forward by Delia Valle, that they were the remains of a temple had already secured the adhesion of Daulier and Thévenot. Chardin now gave it the support of his authority, and he affected to scout the opposite view as 'a vain and ridiculous tradition,' although later investigation has affirmed its truth. He was followed by Kaempfer, and encouraged by the English traveller Fryer, who qualified the opinion that it was 'Cambvses' Hall' with the doubt that it might after all 'be the ruins of some heathen temple.'[2]
Passing to the tombs, he rightly conjectured that the round object above the fire altar represented the sun, 'the great divinity of the Persians.' More adventurous than Thévenot, he effected an entrance into the northern tomb over the Hall of the Hundred Columns, and describes it as a square space of twenty-two feet and twelve feet high. At the side he noticed two tombs of white marble sixty-two by twenty-six inches and thirty inches high, both full of water. Chardin thought that the entire façade of the tomb was concealed after its construction by a covering of earth. It was the common belief of the country people that Nimrod had been buried in the first of these tombs and Darius in the second, but Chardin thought that both had been occupied long before the time of Darius.
He mentions the column in the plain three hundred paces from the platform, perfect except the capital.
