Ancient Caria

THE CULT OF DIONYSOS IN ASIA MINOR
IN THE ROMAN IMPERIAL AGE

Making his presence, which can be traced long before the Archaic Age, deeply felt mainly in Hellas, Asia Minor and then in Rome throughout the ancient world, Dionysos, depending on the place and time, appears before us sometimes as a god of grape-wine, sometimes as a god of theatre and acting arts and sometimes as a religious power shaped according to the local needs, however, he has generally been a god of nature representing the fertility and abundance. According to the inscriptions, Dionysos was mentioned with many epithetons in Asia Minor of the Roman Imperial Age, and that he was a god of nature bringing abundance-fertility and his many other features can be observed by these epithetons. Depending on the long stated customs, the cult of Dionysos in Asia Minor survived throughout the Roman Imperial Age (especially in the II-III. Century A.D. with festivals, cult associations and structuring, artists (musicians, players, dancers) that served his cult. According to the written records, festivals such as Dionysia, Lēnaia, Anthestēria, Trietēris organized in the name of Dionysos were celebrated. Dance, music and play competitions were made in these festivals maintained by the rich citizens or directors and not commonly known cult rituals were performed. Besides the associations of synodos artists called by different names in different times in the large cities of the west, cult associations broad in scope such as thiasos, speira or cult member groups with large audience in various names were active both in worshipping and these festivals. In order to achieve this, undoubtedly, both artist associations and cult associations had to have a well organized governing structure. Names were given to the cult members according to the task taken. These members also had to pay a membership fee in order to be a member or to continue to be one. Actually, these fees were as important as the epimeletes in the mainta-nance of these associations. In addition, they were supported both mate-rially and spiritually by the Roman emperors or provincial governors. Although the paganic religious activities in the lands of Asia Minor under the control of Rome were left to the free will of the cities, they would not be strong without the respect shown for the cults of the emperors, emperor and the Roman goddess (Dea Roma). The worshipping of Dionysos could only develop with the close relations with the emperors and the Roman Empire. Correspondingly, supporting a paganic cult significant for the people, the Roman Empire gained the sympathy of the people and also kept them loyal to Rome. The deification of the Roman emperors began with General Marcus Antonius, who was wellcomed as “New Dionysos” on his arrival to Ephesos, and continued in the Roman Imperial Age. During this period the associations in Anazarbos, Ankyra, Ephesos, Teōs, Aphrodisias and Sardeis characterised Emperor Hadrianus, Commodus and Caracalla by this epitheton. Thus, they deified them by considering them equal with Dionysos. Dionysos also had common worship with imperial or Dea Roma cult besides the common paganic worship of Zeus and Dēmētēr. Like all other paganic religions, the cult of Dionysos broke down with the strengthening Christianity with which it had opposite doctrines and finally with the acceptance of Christianity as the official religion of the state. However, many features of the Dionysos cult continued to exist in Asia Minor both in Christian features and local cultures and traditions. Today it still continues this effect.

Arkaik Çağ’dan çok daha eskilere götürebildiğimiz varlığını, coğrafi olarak başta Hellas, Küçükasya ve sonraları Roma olmak üzere tüm Antik Çağ coğrafyasında etkin bir şekilde hissettiren Dionysos, yer ve zaman farkına bağlı olarak, bazı yerlerde üzüm-şarap tanrısı, bazılarında tiyatro ve sahne sanatlarının tanrısı, bazılarında ise yerel ihtiyaçlar doğrultusunda şekillendirilmiş dinsel bir güç olarak karşımıza çıkmıştır. Ama genel olarak bereket ve bolluğu temsil eden bir doğa tanrısı kimliğine sahip olmuştur. Yazıtlardan anlaşıldığına göre Roma İmparatorluk Çağı Küçükasyası’ nda birçok epitheton ile anılan Dionysos’un, bolluk-bereket getiren bir doğa tanrısı olduğu ve diğer başka özellikleri gene bu epitheton’larından anlaşılmaktadır. Küçükasya’daki Dionysos kültü Roma İmparatorluk Çağı boyunca (bilhassa M.S. II-III. yüzyılarda), öncesinden gelen bir geleneğe bağlı olarak şenlikleri, kült dernekleri ve yapılanması, kültüne hizmet eden sanatçıları (müzisyenler, oyuncular, dansçılar) ile varlığını sürdürmüştür. Yazılı belgelerden bu dönemde büyük ve zengin kentlerde hâlâ Dionysia, Lēnaia, Anthestēria, Trietēris gibi Dionysos adına tertiplenen şenliklerin kutlandığını; masrafları, epimeletes olarak bildiğimiz kentin zengin vatandaşları ya da yöneticileri tarafından karşılanan bu şenliklerde külte ilişkin dans, müzik ve oyun yarışmaların yapıldığını ve herkesçe bilinmeyen kült ritüellerinin uygulandığını öğrenmekteyiz. Bilhassa batı kesimlerdeki büyük kentlerdeki, farklı dönemlerde farklı isimlerle anılan synodos sanatçı derneklerinin yanında thiasos, speira gibi daha geniş kapsamlı kült dernekleri ya da en yaygını mystai olan çeşitli adlar altında toplanan geniş kitleli kült üye grupları hem tapınımda, hem de bu şenliklerde aktif olmuşlardır. Şüphesiz ki bunu gerçekleştirebilmek adına gerek sanatçı dernekleri gerekse kült dernekleri, iyi organize olmuş bir idari yapılanmaya sahip olmak durumundaydı. Bu derneklerde üstlendikleri görevlere göre adlandırılan kült üyelerinin, üye olabilmeleri veya üyeliklerini sürdü-rebilmeleri için ödemek zorunda oldukları aidatlar da vardı. Esasen bu derneklerin finansmanının karşılanmasında bu aidatlar, en az epimeletes’ ler kadar önemliydi. Ayrıca Roma imparatorlarının ya da eyalet yöneticilerinin hem manevi hem de maddi desteğini alıyorlardı. Zira bu dönemde Roma egemenliği altında bulunan Küçükasya topraklarındaki pagan dinsel yaşam her ne kadar kentlerin özgür iradesine bırakılmışsa da, imparatorlara, imparator ve Roma Tanrıçası (Dea Roma) kültüne gösterilen saygı olmaksızın güçlü kalamazdı. Küçükasya Dionysos tapınımı da, tamamıyla imparatorlar ve Roma İmparatorluğu ile kurulan güçlü bağlar sayesinde gelişebilmiştir. Bununla paralel olarak da Roma İmparatorluğu, halk için önemli olan pagan bir kültü destekleyerek, hem halkın sempatisini kazanmakta, hem de böylece onların Roma’ya olan bağlılığını sürdürmek amacını gütmekteydi. General Marcus Antonius’un Ephesos’a gelişinde “Yeni Dionysos” olarak karşılanmasıyla başlayan Romalı devlet adamlarını tanrılaştırma geleneği, Roma İmparatorluk Çağı’nda da sürmüş; bu dönemde özellikle Anazarbos, Ankyra, Ephesos, Teōs, Aphrodisias ve Sardeis’teki dernekler, İmparator Hadrianus, Commodus ve Caracalla’yı bu sıfatla nitelendirmişler, böylece onları Dionysos ile bir tutarak tanrılaştırmışlardır. İmparatorluk veya Dea Roma kültü ile ortak tapınımı da görülen Dionysos’un Zeus ve Dēmētēr gibi pagan tanrı-tanrıçalarla da ortak tapınımı söz konusudur. Diğer pagan dinler gibi Dionysos kültünün yıkımı da, öğretilerinin birbirine tamamen ters düştüğü Hıristiyanlık dininin güçlenmesiyle ve nihayetinde M.S. 391’de imparatorluğun resmî dini olmasıyla gerçekleşmiştir. Ancak Dionysos kültünün birçok unsuru, Küçükasya topraklarında, gerek Hıristiyanlık unsurlarında gerekse halk kültür ve geleneklerinde yaşamaya devam etmiştir. Bugün de bu etkisini göstermeye devam etmektedir."

SEG 60-1998. Religion. Dionysos: his cult in Asia Minor, Imperial period:
On the basis of archaeological, numismatic, and (mainly) epigraphic attestations, B.Öztürk,Roma imparatorluk çağı Küçükasaysı’nda Dionysos kültü (Istanbul 2010), studies the cult ofΔιόνυσος in Roman Asia Minor. After general remarks about the god, he presents a geographically arranged catalogue of the relevant inscriptions with brief comments (ph. of some texts). On 196-209, Ö. provides a register with explanations of the most important terms found in the inscriptions, and on 210/211 a list of epithets.

ALİNDA Aydın ili Karpuzlu ilçesi sınırlarında yer alan Alinda antik kenti, Karpuzlu Ovası'nın batısındaki bir tepenin güney ve doğu sırtlarında konumlanmıştır. Karia Bölgesi'nin en egzotik antik kentlerinden biri olan Alinda, bölgenin yöresel ana kayası olan Gnays taşından yapılmış mimari eserleriyle Karia kültürünün saf güzelliğini yansı-tır. Henüz arkelojik bir kazının yapılmadığı Alinda gerek bitki örtüsünün ve doğası-nın güzelliği, gerekse günümüze kadar korunmuş yapılarıyla bölgenin en güzel gezi parkurlarından birine sahiptir. Önündeki ovaya hâkim yüksek bir tepenin üzerine ve yamaçlarına konumlanan kentin stratejik yapısı, onu İÖ 2 binyıldan beri güçlü bir yerleşim haline getirmiştir. Kentin stratejik yapısının ne kadar güçlü olduğu Hitit metinlerinden de anlaşılabilir. Araştırmacıların Hitit kralı III. Hattuşili Dönemi'ne ait olduğunu düşündükleri Tawagalawa Mektubu'nun giriş bölümünde, Piyamaradu adlı bir kişinin Attarimma kentini tahrip ettiği, bunun üzerine Lukka insanlarının Ahhiyawa kralının kardeşi Tawagalawa ve Hitit kralından yardım talep ettikleri an-latılır. Sallapa ve Waliwanda (Alabanda) üzerinden ilerleyen Hitit kralı, Waliwanda kentine geldiğinde Piyamaradu'dan Iyalanda (Alinda) kentini boşaltmasını ister.

Caria, located in the southwest of Anatolia, is a partly neglected region in terms of prehistoric studies. However, it is possible to make some general evaluations about the Early Bronze Age by compiling the current archaeological data. This article aims to understand the change in the Carian Early Bronze Age and the interactions with the surrounding regions. In the Early Bronze Age cemeteries in the region, specifically produced pithoi as burial vessels were used, multiple burials were made, there are grave markers marking the location of the graves, and some drinking rituals were performed at the graveside. In ceramics, new features appear in the Early Bronze Age II. The appearance of the Carian one-handled tankards and the first two-handled cups at the end of EBA II indicates that a new drinking culture, which began to spread throughout Anatolia, reached here and was adapted locally. The relations of Carian communities with the surrounding cultures in the Chalcolithic period gradually intensified in the Early Bronze Age. Caria took its place in a wide network of relations established between the Aegean, Anatolia and the Near East in the Early Bronze Age. Karia lacks traditional elements (citadel, central building, executive tombs, treasures, etc.) that prove the existence of elites in Western Anatolia. However, its location, especially at the intersection of important land and sea routes, has enabled communities here to engage in long-distance networks and adapt some practices popular among the elite. It should be considered that the elites who knew how to establish long-distance relations in the region, providing both product and possibly technology transfer, existed at least from the beginning of the Early Bronze Age.

Anadolu’nun güneybatısında yer alan Karia, prehistorik dönem araştırmaları açısından kısmen ihmal edilmiş bir
bölgedir. Bununla birlikte, az sayıdaki arkeolojik verinin derlenmesi ile Erken Tunç Çağı hakkında bazı genel
değerlendirmeler yapmak mümkündür. Bu makale, tüm bu verileri genel olarak değerlendirip, Erken Tunç Çağı’ndaki
değişimini ve Karia’nın çevresindeki bölgelerle etkileşimlerini anlamayı hedeflemektedir. Bölgedeki Erken Tunç
Çağı mezarlıklarında, çoğunlukla özellikle mezar kabı olarak üretilmiş pithosların kullanıldığı, çoklu gömmelerin
yapıldığı, mezarların yerini işaretleyen mezar belirteçlerinin var olduğu ve mezar başında bazı içki ritüellerinin
yapıldığı görülmektedir. Seramikte, Erken Tunç Çağı II’de yeni özellikler ortaya çıkar. ETÇ II sonunda Karia tipi
tek kulplu tankardlar ile ilk çift kulplu kadehlerin de repertuvara eklenmesi, Anadolu genelinde yaygınlaşmaya
başlayan yeni bir içki kültürünün buraya da ulaşmış ve yerel olarak uyarlanmış olduğu gösterir. Karia topluluklarının
çevre kültürlerle Kalkolitik Çağ’da var olan ilişkileri Erken Tunç Çağı’nda giderek yoğunlaşır. Bunun sebebi, Ege,
Anadolu ve Yakındoğu arasında Erken Tunç Çağı’nda kurulan geniş bir ilişkiler ağının içerisinde Karia’nın da yerini
almasıdır. Karia, Batı Anadolu’da elitlerin varlığının kanıtı olan tipik unsurlardan (sitadel, merkezi bina, yönetici
mezarları, defineler vb.) yoksundur. Bununla birlikte, özellikle önemli kara ve deniz yollarının kesişiminde yer
alması, buradaki toplulukların uzak mesafeli ağlara dahil olması ve elitler arasında sevilen bazı uygulamaları adapte
etmesini sağlamıştır. Bölgede uzak mesafe ilişkiler kurmayı bilen hem ürün hem de olasılıkla teknoloji transferini sağlayan elitlerin, en azından Erken Tunç Çağı başından itibaren var olduğu düşünülmelidir.

Alabanda Ancient City takes place in Araphisar Street from Doğanyurt Village in the 7 km west of Çine Town, Aydın City. The city settled down on the foothill of the hills in the north of Gökbel Mountain, is positioned close by the Marsyas River. The ancient city having wetland wide lowlands suitable for agriculture shows a non-stop settlement by beginning from the 2nd Millenium B. C. until today. While there are archeological materials and evidences about the Ancient Period of Alabanda and they are known and evaluated by the scientific world, the information about the late Ancient Period and that of the period after it are almost non-existing. As throughout the Ancient World, Alabanda has also kept its presence by changing after the 4th Century A. D. In the excavation, research and conservation works we have carried out since 2011, unsuspected concrete archeological data were achieved about Alabanda after Ancient Period. It was documented that the city were smaller by almost half and were surrounded by new city walls, and it was determined that public buildings such as theater, bath and temple, were used for different functions by changing architecturally. As we can see the sample of it in a lot of ancient religious settlement, Alabanda Apollon Isotimos Temple were changed into a church and the cella of the temple was used as baptistery. Column capitals, relief-adorned parapets, mosaics, the city walls built with Spolia blocks inform us about Alabanda in the Early Christian Period and in the Medieval Period. Byzantine and Islamic glazed potteries presenting a very rich repertoire and various coins belonging to Byzantine Period and Anatolian Principalities give us clues about the socio-economic situation of Medieval Alabanda. In this notice, archeological materials and evidences, which were achieved after a 3-year work and which are providing valuable information about the Medieval Alabanda, will be briefly introduced and those unsuspected data will be presented to the attention and knowledge of scientific world.

https://www.habelt.de
Nováková, L. 2019. Greeks who dwelt beyond the sea: people, places, monuments.  Universitätsforschungen zur prähistorischen Archäologie 333. Bonn: Dr. Rudolf Habelt. ISBN 978-3-7749-4216-5.
The Greek civilization, whose legacy remains visible to the present day, developed in several places on the shores of the Mediterranean Sea. The Greeks often came into contact with different, sometimes significantly older and more developed cultures that helped them to advance in the sciences, arts and trade. One such crossroads of civilizations was Anatolia, a land that was the literal meeting place of east and west with an incredibly diverse population. This was reflected in the diversity of its cultures, languages and religions. There is a growing volume of new research – papers, articles and monographs – aimed at determining at least in part how these ancient societies defined themselves. The answer to this relatively complex question can only be sought in the written and archaeological evidence. We can get to know the Hellenes from written sources and their unique artistic heritage, while grave art helps to fill in the rich mosaic of their Anatolian neighbors. The term “Greeks dwelling beyond the sea” is a paraphrase of the name for the Greeks in foreign sources (Yaunā), which referred to the inhabitants of the distant lands beyond the western frontier of the Persian Empire. In this case, the term refers to the Greeks who crossed the Aegean Sea and settled on the Anatolian mainland and nearby islands.
https://bmcr.brynmawr.edu/2020/2020.09.34/

Göndereceğiniz bildiri metinlerinin aşağıda belirtilen kurallara uygun olarak gön derilmesi, kitabın zamanında basımı ve kaliteli bir yayın hazırlanması açısından önem taşımaktadır. Bildirilerin yazımında kitaptaki sayfa düzeni esas alınarak; * Yazıların A4 kağıda, üstten 5.5 cm. alttan 5 cm. soldan 4.5 cm. sağdan 3 cm. lik bir boşluk bırakılarak, 10 punto ile, bir satır aralığı olacak şekilde, Times New Roman fontu ile en fazla 10 sayfa yazılmalı, * Başlık 14 punto, büyük harf ve bold olacak şekilde yazılmalı, * Bildiri sahiplerinin isimleri başlığın altında, sağ üstte yer almalı, alt alta sıralan malı ve unvan kullanılmamalı, * Metinde ana başlıklar büyük harflerle ve italik, alt başlıklar, baş harfleri büyük ve italik olarak yazılmalı, * Metin içinde geçen yabancı sözcük ve terimler, örneğin "in-situ" italik olarak yazılmalı, * Metin içinde Milattan Önce gibi çok alışılagelmiş kısaltmalar dışında kısalt ma kullanılmamalı, Milattan Önce ve sonra kısaltması: M.Ö., M.S. Erken Tunç Çağı: ETÇ olarak kullanılmalıdır. * Bölge adlarının ilk harfleri, aynı şekilde yer, coğrafya ve kurum adlarının ilk harfleri büyük yazılmalıdır. Örneğin: Doğu Anadolu, Yakın Doğu, Avrupa, Akdeniz Bölgesi, Dicle Nehri, Ankara Üniversitesi, Türk Tarih Kurumu gibi. * Ölçü ve ağırlıklar m. cm. mm. lt. gr. şeklinde yazılmalı, * Dipnotlar metnin altında ve metin içinde numaraları belirtilerek, 8 puntoda yazılmalı, * Dipnot ve kaynakçada (bibliyografya) kitap ve dergi isimleri italik yazılmalı, * Harita, çizim ve resimler 15 adetten fazla olmamalı, fotoğraflar JPG veya TlFF olarak gönderilmeli, gönderilen resimlerin çözünürlüğünün en az 300 pixel/ ınch olmalı, * Çizimlere (Çizim: 1), resimlere (Resim: 1), haritalara (Harita: 1) olarak alt yazı yazılmalı ve kesinlikle levha sistemi kullanılmamalı, * Yayım için telif anlaşması gerektiren Googleearth gibi görseller kullanılmama lı, * Bildirilere, ilk sayfanın altında, dipnotlardan önce bütün yazarların mutlaka isim, unvan, e-mail ve yazışma adresi yazılmalıdır. Yayınlanacak bildiri sayışının artması, kitapların zamanında basımını güçleştirdi ğinden, bildirilerinizin sempozyum sırasında teslim edilmesi ya da en geç 1 Ağustos tarihine kadar, yayinlar@kulturturizm.gov.tr e-mail adresine gönderilmesi gerek mektedir. Yayın kurallarına uymayan ve geç gönderilen bildiriler kesinlikle yayınlanmayacaktır.

This periodical began publication in 1935. Two fascicles are issued each year, which contain articles, shorter notes and book reviews about the Christian East, that is, whatever concerns the theology, history, patrology, liturgy, archaeology and canon law of the Christian East, or whatever is closely connected therewith. The annual contribution is € 46,00 in Italy, and € 58,00 or USD 76,00 outside Italy. The entire series is still in print and can be supplied on demand. Subscription should be paid by a check made to Pontificio Istituto Orientale or a deposit to ccp. 34269001.

The necropolis of Norchia, in the area of Viterbo (80 km. North of Rome), with its rock-cut tombs, is one of the most important archaeological sites of southern Etruria. This is an important and rare example of rock architecture, one of the few preserved in Italy. The Norchia Project is focused on the study and the publication of the tombs of the necropolis called "Pile B" of Norchia (VT) in the book Norchia II. It concerns graphic and photographic documentation and the study of all archaeological finds from the tombs, and also the architectural study of the tombs dug in the period 1971-1974, along the "Fosso del Pile" (south-east of the city), in the central area, known as "Pile B". The project also includes the study and the publication of the Temple Tombs at the Fosso dell'Acqualta at Norchia (VT) in the book Norchia III. These rock-cut temple tombs have facades that imitate those of a Doric temple with pediments, friezes, protomi and acroteria carved into the tufa. Thanks to the drawings made by Canina or Ainsley, for exemple, not only the original design but also the state of conservation of the monuments in the 19th century is known. This is of the utmost importance seeing the poor state of conservation of the monuments nowadays. The rock-cut tombs are an interesting feature of Anatolian architecture in general. The aim of the study will be to compare the Etruscan rock-cut temple tombs of Norchia with the rock-cut tombs of Turkey (in ancient Caria and Lycia) and to point out the differences. The hub of this architectural model seems to me to have been Macedonia, home/heart of the kingdom that, with Alexander the Great, became an empire extending eastward to India.

Aydın yakınlarında 19. yüzyılda bulunan, müzikal notasyonu ile birçok bilim adamının ilgisini çeken bu yazıt birçok çalışmada, günümüze dek kalan en eski müzik eserlerinden biri olarak bilinmektedir. Yaygın şekilde “Seikilos’un Şakısı” olarak bilinen yazıt, bulunduğu andan itibaren maceralı bir yolculuk geçirmiştir.

The inscription known as ‘The Pride of Halikarnassos’ or ‘Salmakis inscription’ (late 2nd-early 1st cent. BC) provides a significant example of the self-representation of a late Hellenistic city as well as of the construction of its cultural memory. In particular, a historical and mythological analysis of lines 15-22 of the text – devoted to the myth of the local nymph Salmakis and the Greek hero Hermaphroditos – allows us to appreciate a refined process of reconstruction and reinterpretation of Halikarnassian history. Through the work of the anonymous poet, the city of Halikarnassos remodels the traditions and accounts that depict its foundation, and even remodels its real past, in order to shape a renewed mythical identity. In doing so, the city highlights the most prominent features of the local history, such as ethnic mixture and integration. The eponymous nymph Salmakis plays the major role in this process, representing the homonymous ancient community, territory and spring, whose historical role and importance remains alive in the memory of Hellenistic Halikarnassos.

PLATES 6-20 3 CH 1, 28 (S. of Izmir? 1974), a hoard which apparently dates to the middle years of the 4th century, was also reported to have contained a Colophonian tetradrachm (no. 5) in reasonable condition, although may have been intrusive: see n.1 above. 4 Karwiese, The identical style of bee also occurs on a rare early bronze issue: Hirsch 196 (1997) 332, 10.5mm, 1.32g., with reverse head and neck of stag to right.

La dynastie hékatomnide est souvent, et depuis longtemps, considérée comme le parangon de l'hellénisation des élites anatoliennes et le précurseur des politiques culturelles menées par les royautés hellénistiques. Issus d'une famille de dynastes cariens locaux probablement originaire de Kindye (ou Cindye), ses membres s'établirent dans le courant du Ve s. av. J .-C. à Mylasa, au coeur de la région carienne, siège du sanctuaire de Zeus Karios. Les Hékatomnides jouèrent alors un rôle central dans l'organisation religieuse, politique, voire militaire, de la Carie, grâce à la prêtrise du Koinon des Cariens à laquelle était associé le titre de Basileus. Du reste, il est possible que la position qu'ils occupaient à ce titre au sein du dispositif politico-religieux carien ait joué un rôle non négligeable lors de la réorganisation ...

Bu çalışmada Ion ve/veya Dor düzenine dair özellikler gösteren (ya da gösterdiği düşünülen) Karia bölgesindeki kırk dokuz kaya mezarı mimari açıdan değerlendirilmiştir. İki ana bölüme ayrılmış olan çalışmanın ilk bölümünde, kaya mezarlarında görülen baskın mimari üslup olan Ion düzenine ait mimari elemanlar aşağıdan yukarı doğru olmak üzere sırasıyla incelenmiş; taşıyıcı elemanların her biri için o elemanla ilgili bölüm sonlarında, taşınan elemanlar içinse topluca olmak üzere mimari elemanların oranlamaları diğer yapılarda görülenlerle karşılaştırmalı olarak değerlendirilmiştir. Mimari düzenlere dair veriler sunan kapı bölümleri de ayrıca incelemeye alınmıştır. İkinci bölümde ise aynı yöntemle kaya mezarlarındaki Dor düzenine ait mimari elemanlar incelenmiştir. Her ne kadar kaya mezarlarının, normal Ion ve Dor mimarisinden ayrılan yönlerinden dolayı yalnızca mimari üzerinden tarihlendirilmesinin sağlıklı olmadığı görülse de ayrıntılı olarak yapılmış karşılaştırmalı mimari inceleme sonucunda yakalanan ipuçları sayesinde mezarlar için sunulmuş tarihleme önerileri sorgulanabilmiş ve tarihleme önerisi getirilmemiş olan mezarların hangi tarihlere ait olabileceği üzerine yorum yapılabilmiştir. Bu inceleme sonucunda kaya mezarlarına prototip oluşturduğu düşünülen yapılardan hangilerinin mezarlar üzerinde daha fazla etkili olduğuna ve mezarlardaki mimari cephe düzenlemesi uygulayıcılarının kimliğine de açıklık getirilmeye çalışılmıştır.
In this thesis, forty nine rock-cut tombs in Karia region which has Ionic and/or Doric features were evaluated in terms of architecture. This thesis separated into two main sections. In the first section of the thesis, the architectural elements of the Ionic order which is the common type in the region, have been examined respectively from bottom to top. The proportions of the architectural elements have been evaluated comparatively with the ones seen on the other structures at the end of the sections for each element below entablature, and then collectively for the parts of entablatures. The doors which present data about architectural orders were also examined. As to second section, Doric architectural elements of the rock-cut tombs have been examined by using the similar method.Even though the rock-cut tombs are considered unhealthy to be dated basing only on their architecture, because of their features separating from the normal Ionic and Doric architecture; thanks to clues found as a result detailed, comparative, architectural examination, previous dating propositions for the rock-cut tombs could have been questioned and comments could have been made on what dates would the tombs with no dating proposition would have been of. As consequence of this examination, the prototypes for rock-cut tombs and also identities of the builders of these tombs have been tried to be clarified.

En el libro HIJOS DE TITANES • EL SECRETO ÍBERO, Enrique Cabrejas Iñesta nos relata de modo llano su experiencia personal con un descubrimiento extraordinario. El 21 de Abril de 2012 consiguió lo que parecía imposible: descifrar la escritura ibérica. Un hito sin precedentes en la historia de la escritura, solo al alcance de los grandes y comparable a los realizados por Champollion al descodificar la escritura jeroglífica egipcia o Ventris con la escritura de Creta. Desde este instante la obra de Enrique Cabrejas lo convierte en un referente destacado a nivel mundial en historia y lingüística. Las innumerables pruebas y significados que nos reporta, antes desconocidos, son una referencia obligada para todos aquellos que quieran comprender la historia, la lengua antigua e, incluso, también la moderna de nuestro país, o para quienes en el futuro deseen estudiarla e investigarla en profundidad, más si cabe desde el mundo académico. Hasta la fecha, el significado de esas enigmáticas escrituras no se conocía, aunque desde la comunidad científica se le dio validez a un origen indiscutible celta. Estas páginas nos revelan qué hay de cierto en todo ello. La transcripción, resuelta de numerosos textos íberos y celtíberos nos sorprende con un desenlace tan inesperado como fascinante que va más allá del descifrado de una lengua antigua. Capaz de responder a las preguntas que se han formulado los historiadores, lingüistas, investigadores y expertos durante décadas y nunca supieron ni acertaron responder: ¿Quiénes fueron los íberos y los celtíberos? ¿Cómo se llamaban? ¿De dónde vinieron? ¿Cómo llegaron? ¿Cuáles fueron sus costumbres? ¿Qué escritura es la ibérica? ¿Cuál es la ancestral y extraordinaria cultura que nos legaron?
HIJOS DE TITANES • EL SECRETO ÍBERO  nos ilumina y nos abre los ojos, no solo para saber quiénes fuimos sino para conocer quiénes somos. Todo está implícito en su escritura y por primera vez ve la luz a través de esta imprescindible publicación.

In 2006 Ch. Marek published a decree from Caunus in Caria, dated to year 15 of the reign of a certain Antigonus (IKaunos 4: βασιλεύοντος Ἀντιγ[όνο]υ, [ἔτ]ει πεντεκαιδεκά[τωι, μην]ὸς Ἀπελλαίου). Among three kings who bore this name, whose interests were at different times closely connected to Caria and adjoining regions (all of them being members of the Antigonid dynasty), the only one who reigned for more than 15 years was Antigonus II Gonatas (283–239).

Before the inscription from Caunus was published, E. Grzybek (Ancient Macedonia–V, 1993, 521–7) had noticed for a different reason (the problem of the mysterious dating of the manumission from Beroea in Macedonia – EKM I 45) that from 317/6 some Babylonian cuneiform documents had been dated by the name of Antigonus Monophthalmus (however, without the title of ‘king’). Grzybek proposed that even after Monophthalmus had accepted the title basileus in 306 after the victory of Salamis of Cyprus the period of his ‘reign’ was calculated not from that moment, but from 317/6. In due course, this system (a de facto dynastic era) was used by Monophthalmus’ son Demetrius I Poliorcetes during his reign in Macedonia in 294–288. Thus, according to Grzybek, the manumission from Beroea should be dated 291 or 290, but he is obviously wrong in the case of this inscription (Yu. N. Kuzmin, Аристократия Берои в эпоху эллинизма [The Aristocracy of Beroea in the Hellenistic Epoch], Moscow 2013, 108–23).

However some students of Hellenistic history rely on Grzybek’s theory on the ‘Babylonian system’ and make suppositions to the effect that the inscription from Caunus could be dated according to the years of Monophthalmus ‘reign’ from 317/6 onwards; and, therefore, that, its date should be c. 303/02 (C. Bennett, A. Meadows, I. Savalli-Lestrade et al.).

It is possible to accept the reckoning of Monophthalmus’ ‘reign’ from 317/6, at least in some parts of his ‘empire’ (Babylonia and Idumaea), but only before 306. There is not a single sound piece of evidence that Monophthalmus used this year-reckoning system after 306 (likewise, Seleucus I and Ptolemy I, having accepted their royal titles in the ‘Year of the Kings’, continued their systems of year-reckoning from earlier dates). Monophthalmus and Poliorcetes both had a great victory as the starting-point for their kingship and dynasty, but their opponents were declared kings without similar military successes. They were forced to seek another basis for the justification of their kingship, and Seleucus and Ptolemy probably found it in the earlier starting-points for the calculating of their ‘reigns’.

It is not quite certain that Caunus belonged to the Antigonid Empire in the late fourth century shortly before it collapsed after the catastrophe of Ipsus and the death of Monophthalmus (301). Yet, even if the city really was controlled by Antigonus I at that time, this should not lead to conclude that decree IKaunos 4 is to be dated in his reign.

We need also to take into account that from 306 onwards the title of ‘king’ belonged to the son and co-regent of Monophthalmus, Demetrius Poliorcetes, whose role in the rule of the Antigonid Empire and military command was crucial. It would be quite natural for the name of Demetrius to be included in the dating of the Caunian decree (as happened later in the documents of the Seleucids and the Ptolemies).

One can think that the decree from Caunus may well be dated to the year 15 of the reign of Antigonus II Gonatas, i.e. the time c. 269–268. This inscription which radically changed the perception of politics and possessions of Gonatas’ in the Aegean region and Asia Minor, as well as the balance of power in the East Mediterranean before the beginning of the Chremonidean War (c. 268–262), still awaits a detailed historical study.

If Antigonus Gonatas did not receive the rule over Caunus from his father Demetrius Poliorcetes, then the city must have been conquered by the Macedonian king shortly before the beginning of the Chremonidean War.

Despite the possibility that Gonatas could have already lost control over Caunus in the course of the Chremonidean War (the capture and the execution of poet Sotades’ by Ptolemaic general Patroclus in the ‘isle of Caunus’ may be connected with this event – Athen. 14.621a), the inscription IKaunos 4 allows a better understanding of the causes of interest towards Caria of subsequent Antigonid kings, Antigonus III Doson and Philip V.

The subject of this study is to examine the architectural and spatial characteristics of the ruins of a building in the city of Mylasa located at Ancient Caria in Southwest Anatolia. The building is situated on a plain approximately five kilometers North of Mylasa. Because the remain of the building had not been the subject of comprehensive investigation, its function and the type of settlement where it belongs were unknown. In this study, it is referred as ‘Kale Mevkii Building (Yapısı)’ and its current location vis-a-vis ancient settlements has been shown on the map of Caria.

From Kale Mevkii Yapısı, only four piers forming a square space are extant today. The exterior walls of this spatial unit do not survive, while the remains suggest that the square unit was covered by a dome. The surviving spatial unit is not the only space of the building. The remains of walls at the ground level suggest that this space extended into multiple directions. However, the form of these additional interior units could not be precisely determined due to the poor state of preservation and the modern construction impeding further analysis. Therefore, it is not possible to suggest a plan type for remains. Instead, the building is evaluated in comparison to the other buildings having similar spatial features. The surviving piers and the parts which are extant a little above the springing of the dome have been documented in the field by means of scaled drawings. Building materials such as stone, brick, and mortar and the techniques employed in construction have been examined. These materials and construction techniques are associated with those employed in Western Anatolia, starting with the Roman domination until the Early Byzantine period.

Thus, through architectural comparisons of the Kale Mevkii Yapısı with similar structures, this thesis intends to offer suggestions regarding the function of the building and the period in which it was built.

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Bu çalışmanın konusu, Anadolu’nun güneybatısındaki Antik Karya bölgesinin Mylasa kentinde yer alan bir yapıya ait kalıntıların mimari ve mekânsal özellikler bağlamında incelenmesi üzerinedir. Yapı, Mylasa kentinin yaklaşık 5 km kuzeyinde bulunan bir ova üzerinde yer almaktadır. Yapı hakkında daha önce kapsamlı bir araştırma yapılmadığı için, işlevi ve ne tür bir yerleşim alanının parçası olduğu kesin olarak bilinmemektedir. Ancak yapı, çalışma içerisinde ‘Kale Mevkii Yapısı’ olarak adlandırılmış ve mevcut konumu Antik yerleşimlere göre belirlenerek Karya haritası üzerinde gösterilmiştir.

Kale Mevkii Yapısı’ndan günümüze yalnızca dört tane taşıyıcı ayak ulaşmıştır. Bu ayakların kare bir mekân oluşturacak şekilde bir araya geldikleri gözlemlenmektedir. Bu mekânın dış duvarları günümüzde mevcut olmamakla beraber, kubbe formunda bir örtü sistemine sahip olduğu belirlenmiştir. Bu kare mekân yapıdaki tek mekân değildir; zemin kotta yer alan bazı duvar kalıntıları, mekânın başka alanlara genişlediğini göstermektedir. Ancak, genişleyen bu alanlar yaşanmış olan yıkımlar ve günümüzdeki modern yapılar sebebiyle belirlenemediğinden, yapının plan tipolojisi tam olarak anlaşılamamıştır. Bu sebeple, çalışma içerisinde, yapının genişleyen alanları da göz önünde bulundurularak, benzer mekânsal özellikleri bulunan yapılar ile birlikte ele alınmıştır. Taşıyıcı ayakların ve örtü sistemi başlangıcının detaylı rölöve çizimi yapılarak, inşada kullanılan taş, tuğla ve harç belgelenmiş ve inşa teknikleri sunulmuştur. Bu malzeme kullanımı ve inşa teknikleri, Batı Anadolu’da Roma hâkimiyeti ile başlayan ve Erken Bizans dönemine dek sürdürülmüş kullanım ve teknikler ile ilişkilendirilmiştir.

Böylece, bu tez kapsamında, Kale Mevkii Yapısı’nın, sahip olduğu mimari özellikleri üzerinden benzer yapılarla karşılaştırılarak, inşa edilmiş olabileceği dönem aralığı ve işlevi hakkında önerilerin yer aldığı bir çalışma sunulmuştur.

Bu tez çalışması kapsamında Türkiye’nin güneybatısında yer alan Karia Bölgesi’nin ilk başkenti olan Mylasa’nın, yerel tanrıları ve Mylasa’ya ait kutsal alanlar incelenmiştir. Kültler, ikonografik özellikler ve arkeolojik veriler göz önüne alınarak detaylı analizler yapılmıştır. Araştırma kapsamında Mylasa merkezi ve yakın çevresi esas alınmıştır. Arkeolojik kalıntılar yerinde incelenmiştir. Mylasa’da Zeus ile adapte olmuş yerel tanrılar, baskın Hellenik etki ile sonradan birleştirilmiş olan Anadolu kökenli tanrılardır. İlginç bir tanrı olan Sinuri ise bu söylemin dışında kalmaktadır. Sinuri, Zeus ile birleştirilmemiş ve orijinal ismiyle tapınım görmüştür. Bu tez çalışması yeni varsayımlar ile gelecek araştırmalara ışık tutacaktır./In this thesis, Karia regions first capital city Mylasa, which is located in southeast of Turkey, examined with its local gods and sanctuaries. For this research mainly cults, iconographic features and archaeological data used for detailed analysis. In the scope of this research, center of Mylasa and places that nearby examined. Archaeological remains examined in their find spot. In Mylasa, local gods who were adapted with Zeus, Anatolian based gods with dominant effect of Hellenic can be seen but extraordinary god called Sinuri except from these gods. Sinuri was not adapted with Zeus and people kept his name while they were worshipping on him. This research will illuminate future researches with new assumptions.

2006-2008 yılları arasında Tralleis antik kentinin güneybatı yamacında yapılan kazılarda, Tralleis üretimi olan DSB (ESB) grubuna ait çok sayıda seramik ele geçmiştir. 2013 yılında bu alandaki çalışmalara devam edilmiş ve bir seramik atölyesine ait olduğu düşünülen duvarın bir bölümü ortaya çıkarılmıştır. Bu duvarın içinde, silindirik biçimli bir pişmiş toprak mühür ele geçmiştir. Mührün  bir ucunda palmet ve diğer ucunda rozet motifi yer almaktadır. Her iki motifin aynı mühür üzerinde yer alması dikkat çekicidir. Ayrıca bu alandan çok sayıda  kırmızı astarlı seramik parçaları ele geçmiştir. 

During the excavations carried out on the southwestern slope of the ancient city of Tralleis between 2006 and 2008, a large number of ceramics belonging to the DSB (ESB) group produced by Tralleis were found. Excavation in this field was continued in 2013 and
part of the wall, which is thought to belong to a sigillata workshop, was unearthed.
A cylindrical terracotta seal was found inside this part of the  wall.There is a palmet at one end and a rosette at the other end. It is noteworthy that both motifs are located on the same seal. In addition, a large number of red slipped pottery pieces were found from this area.

Die Historizität der sogenannten Ionischen Migration nach Westkleinasien steht außer
Frage. Indessen sind die Prozesse, die in der späten Bronze- und frühen Eisenzeit bei der Akkulturation und Ethnogenese der griechischen ‘Ioner’ sowie der indigenen luwischen und verwandten Völker, im besonderen der Karer, abliefen, nur in groben Zügen aufgeklärt. Die Gründe hierfür sind verschieden und werden im vorliegenden Beitrag zusammengefaßt: Zum einen steht für diese wichtige Periode die Siedlungsarchäologie in der Kontaktzone Südionien-Karien, geographisch der Bereich des Mäanderdeltas um die Poleis Milet, Priene und Myous herum, erst am Anfang. Zum anderen ist im Falle der Karer mit einer erhöhten Assimilationsbereitschaft zu rechnen, die diese Kultur bereits in der Spätbronzezeit zu kennzeichnen scheint. Ein weiteres Problem bilden schließlich die schriftlichen Quellen und ihre Interpretation:
Die hethitischen Archive erweisen die griechisch-karische Kontaktzone um Milet-Milawanda als stark umkämpften Brückenkopf des mykenischen Reiches von Ahhijawa im 14./13. Jh. v. Chr. Mithin siedelten also schon in der späten Bronzezeit Griechen im späteren Südionien, allerdings gegen den indigenen Widerstand des luwischen Königreiches von Arzawa-Mira, des Volkes der *Karka von Karki™a, dem späteren Karien, und der zentralkleinasiatischen Großmacht der Hethiter. Diese Überlieferung bricht aber während der sogenannten Seevölkerstürme Anfang des 12. Jhs. v. Chr. zur Zeit der Zerstörung von Troja VIIa, Hattu™a und Milet VI ab. Zum Zeitpunkt des Einsetzens der ersten griechischen Quellen (Homer, Hesiod) im späten 8. Jh. v. Chr. ist die in den sogenannten Dunklen Jahrhunderten (Mitte 11. – 1. Hälfte
8. Jh. v. Chr.) erfolgende erneute Migration von Griechen nach Westkleinasien bereits abgeschlossen. Das ‘ionische Ethnos’ hat sich um das zentrale Heiligtum des Poseidon Helikonios an der Mykale (Panionion) konstituiert. Die erhaltenen Gründungsmythen, ob kollektive (Ioner) oder individuelle (einzelne Poleis),
dienen einer gräkozentrischen, retrospektiven Geschichtskonstruktion. Trotzdem: Einheitlich ist die Überlieferung, was die mehr oder weniger gewaltsame Auseinandersetzung der griechischen Migranten mit den indigenen Völkern betrifft, etwa den Karern. Hier liegt demnach Erinnerung an tatsächliche Geschichte
vor, wie dies am Beispiel des SH-III-C-zeitlichen bis submykenischen, ‘karischen’ Milet VII (12. – Mitte 11. Jh. v. Chr.) zu zeigen versucht wird.

In this study, the historical process of Koranza, which is located in the territory of Stratonikeia, is discussed. The name Koranza is one of the most common centers seen as a demotic name in the inscriptions found in the region. As a result of both the studies carried out in the past years and the data obtained from the archaeological surveys that have been continuing since 2018, it has been determined that Koranza has a history ating back to the 2nd millennium BC. In the studies carried out in Western Anatolia, the spread of the finds belonging to the last phase of the Mycenaean culture in the Aegean geography was limited to the Eastern Aegean islands and the coastline of Western Anatolia. However, the finds discovered in Çine-Tepecik Höyük in recent years and showing that the relations with the Mycenaean culture were effective, revealed that this geographical border also includes the Çine (Marsyas) region. The data obtained from the excavations carried out in Stratonikeia and its surroundings and the potteries dated to the GH IIIC period, which we identified during the surveys we conducted in the region, show that the Yatağan Plain should be included in the spread of Mycenaean potteries. The name Koranza, with its different pronunciations, begins to appear in the 4th century BC. While
Koranza used to be an independent city with its own branches and ruled by an archon, it became the deme of Stratonikeia due to the establishment of Stratonikeia in the 3rd century BC and subsequently being the political ruler of the region. The name of Koranza, which has the sanctuary of Artemis and Apollo since at least the 4th century BC, is seen as a place name associated with the goddess Artemis, as we understand from the epigraphic data. The cult of Artemis was the most important cult of the region until the Temple of Hekate in Lagina was built. Although the cult of Artemis lost its importance after the cult of Hecate came to the fore, the inscriptions recovered from the region show that the cult of Artemis continued until the Roman Imperial Period.

In this study, we focus on the new city image of Knidos emerging in the Late Classical Period, the defense system and its ports, which are the basic elements of the city’s establishment. As a result of the Peace of Antalcidas in 387/6 BC, Western Anatolia experienced great changes economically, politically, and strategically. With the end of the chaotic environment, peace, and stability prevailed once again in the region, and the cities developed economically and commercially under Persian rule. As a result, large-scale structures started to be built again in Western Anatolia. According to some researchers, in the IVth century BCE, Knidos experienced a hectic period which was related to the re-planning of the city and change of location according to others. It is observed that Knidos was also affected by the urbanization policy initiated by the Hekatomnid Dynasty, and the lands were taken under protection with a city wall like Geländemauer, just like in Halikarnassos, and the city was organized with an orthogonal planning like Halikarnassos. The focus of the new planning is sea and ports. The sea has an important place in trade, traffic and communication area from antiquity to the present day. The sea is of great importance in the transfer of people, products and thoughts as a political and military field. The decisive factor in the selection of the location of Knidos as a settlement is the presence of areas that can form a port where they can do sea trade.

As a result of Persian rule in Western Anatolia, construction activities came to a standstill in the 5th century BC. From the first quarter of the 4th century BC, the conditions changed, and the wars between the Athenians, Spartans and Persians ended in favor of the Persians. After the King’s Peace in 387/6 BC, Athens had to give up its desire to control Western Anatolia and Anatolia was completely under Persian control. The King's Peace started a new period of prosperity and stability under Persian rule, and as a result, Western Anatolia experienced one of the most advanced periods in the history of architecture, called the “Ionian Renaissance”, when the Archaic Ionian culture began to revive with the Hekatomnid Dynasty. In this process, Hecatomnus and his successors managed to keep their regions away from the mixed political environment during their rule, as a result, new cities were established in the region or existing cities were rearranged and large-scale structures were started to be built again.
The aim of this study is to determine the reflections of the period called “Ionian Renaissance” in Knidos. In this context, firstly, the examples of the Karian-Ionian lewis hole in the city with the double corner bond technique, which is one of the characteristic applications of the Ionian Renaissance, will be emphasized. It is thought that the details of the double corner bond technique applied in the towers of Knidos will make an important contribution to the historical development of this masonry. In addition to the characteristic applications, the general characteristics of the period in question in the city will also be briefly evaluated.

The necropoleis of Knidos are relatively well-preserved compared to the necropoleis of Western Anatolia. In the eastern necropolis, hundreds of monumental tombs still exist, and one can observe numerous examples regarding the traditional tomb architecture of Knidos. The common characteristics of these tombs are the simple grave cells surrounded by walls, sometimes with “U” formed walls with one side open and enclosed mostly by four-sided walls. This traditional form in Knidos was referred to as temenos or peribolos type of tombs. As one of the circular walled Tumuli only represented with three examples in the Knidos necropolies, the Tumulus of Saranda and its findings constitute the subject of the study. According to the evaluations conducted on the burial findings, the circular wall, dromos, and two tombs at the center of the tumulus (Tombs II and III) must have been built in the second half of the 3rd century BC. The same area was used again as a second burial around the middle of the 2nd century BC or a little later. The last comprehensive construction and burial site in the Tumulus were built in the 2nd century AC. The form is the only difference between the circular walled tumuli and the traditional architecture of tombs in Knidos. Therefore, rather than the observed form of these walls, it’s the meaning that they give to the tomb, which is important in the traditional tomb architecture of the city. Based on the circular walled tumulus, which is the subject of this article, it can be stated that although it is observed as a different tomb type, the same tradition continued in the necropolis of Knidos. Either in rectangular or in circular form, these walls aimed to separate the family graves from others and to bring a monumental view to these non-extravagant tombs.

Bu makale, 2018-2019 yıllarında Denizli İli, Tavas İlçesi, Yaka Mahallesi, Bağlar Mevkii, Hancı İsmailler Sokak’ta gerçekleştirilen kurtarma kazılarının rapor ve sonuçlarını bilim çevrelerine ve kamuoyuna duyurmayı amaçlamaktadır. İlk etabı tamamlanan disiplinlerarası kurtarma kazıları çerçevesinde bölgenin yerleşim arkeolojisi ve epigrafi araştırmaları öncelikli olarak değerlendirilmiştir. İki açmada sürdürülen kazılar sonucunda neredeyse tamamı devşirme malzemeyle inşa edilen apsisli bir kilise yapısı keşfedilmiş ancak henüz bir kısmı ortaya çıkarılabilmiştir. Binanın yapımında kullanılan yer döşemeleri, sütun kaideleri, lahitler, seramikler ve Artemis Sibyrallis’in kökenine ait yeni kehanet yazıtı, kilisenin daha öncesinde Roma İmparatorluk Dönemi’nde de bir kamu binası olarak kullanım gördüğünü belgelemektedir. Yine de Salbake Dağı’nın hemen kuzeybatı eteklerinde konumlanan söz konusu alan daha önce herhangi bir yerleşimle ilişkilendirilememiştir. Bu nedenle kazı alanının görece olarak yakınında keşfedildiği ileri sürülen Kosa ile Antikosa adlı köylerin söz konusu tanrıçaya adanmasına ve Herakleia Salbake’ye devrine ilişkin daha önceden yayımlanmış bir sınır yazıtı bu çerçevede tekrardan ele alınarak hem kazı alanının bağlamıyla hem de kentin güney sınırıyla ilintili yeni öneriler sunulmuştur. Tarihsel olaylar çerçevesinde apsisli kilise yapısı da MS 5. yüzyıl sonrasına tarihlendirilerek Herakleia Salbake kentiyle ilişkilendirilmiştir.

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This paper aims to declare the report and assessment on the rescue excavations carried out in Denizli, Tavas District, Yaka Neighbourhood, Bağlar Area, Hancı İsmailler Street in 2018-2019 to the scientific communities and the public opinion. Within the first phase, interdisciplinary excavations focused primarily on the region’s settlement archaeology and epigraphic research. An apse church architecture, almost entirely built with spolia, was discovered within two trenches; only a part of it has been unearthed yet. The ground coverings, column bases, sarcophagi, ceramics, and a new oracle inscription concerning the Artemis Sibyrallis’ roots also attested that the church was used as another public building in the Roman Imperial Period. However, the building location and its vicinity placed on the northwestern slopes of Salbake Mountain could not be associated with any settlement/polis before. In this sense, new recommendations are presented about both the geographical context of the excavation area and the southern border of the Herakleia Salbake by reconsidering a published border inscription contained the dedication of the Kosa and Antikosa villages to the goddess and their transfer to the city. Finally, the church is evaluated as a building in the Herakleia Salbake’s territory due to the previous period. Accordingly, it is dated following the middle of the 5th century AD according to the city’s historical events.

This volume contains the papers from a conference held in Stockholm in 2008 to commemorate sixty years of the Swedish Labraunda archaeological project. The book is divided in two main sections; the first contains thirteen papers discussing the sanctuary of Labraunda, while the nine papers in the second part deal with the surrounding landscape of Karia.