Zeus Labraundos

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 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.

This thesis deals with the sanctuaries and the cult of god Zeus in Caria of Asia Minor during the antiquity. The presence of god Zeus in this geographical space is important and dates from the archaic age and this is apparent both in literary sources and the archaeological evidence from that period. From all the sanctuaries of Zeus in Caria, we could say that the most organized and dominant of them, were the sanctuaries, dedicated in the local cults of the god. The study unfolds in 4 major chapters. The first chapter, titled “Sanctuaries and cult of Zeus in the carian towns” includes a detailed presentation of all the sanctuaries of Zeus located in Caria. There are excavated sanctuaries and sanctuaries known from inscriptions or ancient authors as well. The second chapter, titled “The presence of Zeus and his symbols at Hecatomnid coinage”, examines the coins of Hecatomnids, in which Zeus and his major symbol in Caria, the double axe (labrys), appear. All the cult names of Zeus, which are known from the area of Caria are presented at the third chapter, titled “Names of Zeus in Caria”. In the last chapter of the main part of the study are assembled the conclusions of the research, based on what was discussed above.

Çalışmamız, Karia Bölgesi’nde Zeus Labraundos kutsal alanında 2013 yılında tespit edilen ve aynı yıl kazı çalışmalarına başlanan “Su Kompleksi” yapısından ele geçen cam buluntuları konusundadır. Söz konusu cam buluntular yapının karakterini ortaya koymaya yetecek niceliktedir. 
Yapıda halen kazı çalışmaları devam etmekle birlikte mevcut çalışmalar yapının ilk yapımının MS1. yüzyılda ve kullanımının Bizans Dönemi içlerine kadar sürdüğünü belgelemiştir.  Bu belgelemeye paralel olarak cam buluntu grupları da Erken Roma döneminden (MÖ 1. yüzyıl – MS 1. yüzyıl) Erken Bizans Dönemine (MS 5. yüzyıl- 7. yüzyıl) uzanan kronolojik bir yelpazenin ürünlerinden oluşmaktadır. Bunlar içinde tipolojik açıdan son derece karakteristik örnekler bulunduğu gibi hem bölge açısından hem de tüm buluntu merkezleri açısından tekil örnekler de söz konusudur.


Glass Finds from Water Complex in the Sanctuary of Zeus Labraundos
Abstract
This study is about the finds of glass obtained from the “Water Complex” which has been excavated since 2013, at the site of Labraunda located in Caria. Even though the current study is a preliminary report, the number of glass finds from the building finds of glass are quantitatively so rich that the main charasterics of the Water Complex can be revealed.
The excavation work of the complex is still ongoing and the current studies point out the origins of the building go back to the AD 1st century. It was stated that the building was functioned until the Middle Byzantine Period. The glass finds from the complex belong to the period starting from the Early Roman Imperial (1st century BC. –1stcentury AD) up to the Early Byzantine (5thcentury AD. – 7thcentury AD). The glass finds compose of characteristic and unique examples.

Η ΔΙΤΤΗ ΦΥΣΗ ΤΟΥ ΔΙΑ ΣΤΗΝ ΗΠΕΙΡΟ
Η λατρεία του Δία στην Ήπειρο ήταν αρκετά διαδεδομένη. Στη μυθολογία των Μολοσσών, του κυρίαρχου ηπειρωτικού φύλου, ο θεός είχε διαφορετικές υποστάσεις και πολλές βασικές δικαιοδοσίες, οι οποίες διαπιστώνονται κυρίως από τις προσωνυμίες του, που υποδήλωναν τι πίστευαν οι άνθρωποι και τι ο θεός προστάτευε και φρόντιζε. Η πρωιμότερη λατρεία του Δία εντοπίζεται στη Δωδώνη, το πολιτικό και θρησκευτικό κέντρο των Ηπειρωτών, το μόνο μέρος όπου ο θεός έχει επίγεια κατοικία και φέρει τα επίθετα Πελασγικός, Άναξ, Δωδωναίος, Τμάριος, Νάιος και Φηγονάιος. Παράλληλα, στο θρησκευτικό κέντρο των Μολοσσών και έδρα  του βασιλικού οίκου των Αιακιδών, την Πασσαρώνα, που μέχρι πρόσφατα ταυτιζόταν με την ακρόπολη του Μεγάλου Γαρδικίου, λατρευόταν ο Άρειος Δίας. Ο Θεός λατρευόταν με την πολεμική του ιδιότητα και ως επιτηρητής των ενόρκων υποσχέσεων.
Στην παρούσα ανακοίνωση επιχειρείται μέσω εικονογραφικών, φιλολογικών και μυθολογικών μαρτυριών η σκιαγράφηση της διττής φύσης του Δία, όπως περιγράφηκε παραπάνω, στα δύο κυριότερα ιερά του μολοσσικού βασιλείου.

Eleni VASILEIOU
EPHORATE OF ANTIQUITIES OF IOANNINA

THE DUAL NATURE OF ZEUS IN EPIRUS
The cult of Zeus in Epirus was quite widespread. In the mythology of the Molossians, the predominant epirotic tribe, Zeus had different instances and several key jurisdictions, which are mainly identified by the alias of that suggested what people believed and what God protected and looked after. The earliest cult of Zeus located at Dodona, the political and religious center of Epirus, the only place where God inhabits in earth. The known titles associated with the cult of Zeus there are: Pelasgian, Anax (=King), Dodoneus, Tmarios, Naios and Figonaios. At the same time, Areios Zeus was worshiped at the religious center of the Molossians and seat of the royal house of Aiakides, Passaron, which until recently was believed to have been located in the acropolis of Megalo Gardiki. Zeus was worshipped there as the God of War and as an overseer of jury promises.
This paper will explore the dual nature of Zeus, as described above, focusing on the interrelation between iconographical, philological and mythological evidence, in the two main molossian sanctuaries.

This study focuses on a quantitative analysis of Late Antique remains that have been recorded at the sanctuary of Labraunda from 1948 to 2011, and that date mainly to the period c. AD 300-600. The studied sample comprises of all the diagnostic material from Late Antiquity found at the site, including architecture, architectural sculpture, ceramics, glass, inscriptions/graffiti, coins, organic remains, and various other small finds. The architectural remains include two church complexes, a residence with a tetraconch bath, and several rebuilt structures within the ancient temenos.

Zeus à la double hache - Mausole et le sanctuaire de Labraunda

Perdu au cœur des reliefs de l’ancienne Latmos, dans le sud-ouest de la Turquie, le sanctuaire antique de Zeus Labraundos, le dieu à la double hache, n’a rien perdu de son pouvoir d’attraction. Bien que longtemps oublié de l’histoire, le site figure aujourd’hui parmi les rares vestiges de la puissance d’une culture locale qui rayonna depuis cette région du bassin méditerranéen et dont un des promoteurs fut le fameux Mausole. Témoin de ce passé plurimillénaire, la culture du Çomakdağ prouve, à travers son architecture, la continuité d’une identité propre, bâtie sur la pierre, l’eau et le bois et attachée à cet « Esprit du Lieu » cher aux Anciens.
L’idée de cette exposition est née de la volonté de mettre en parallèle les vestiges antiques de Labraunda et l’habitat moderne et traditionnel des montagnes du Comakdag. Montée à Istanbul, dans une version réduite, en 2010, elle a déjà beaucoup voyagé en Europe. La version de l’exposition présentée à Paris est la plus étendue jamais montrée. Grâce aux prises de vue d’Ali Konyali, les architectures antiques et modernes se retrouvent et s’unissent au sein de paysages majestueux. L’exposition est composée de 93 clichés grand format, en noir et blanc (pour les vestiges antiques) et en couleur (architecture moderne et paysages).

The campaign of 2010 continued the work which was initiated last year. The excavations in the fortress on the Tepesar Hill were completed. The fortress consists of a large, early Hekatomnid tower where two black-gloss vessels indicated a dating of the tower to about 380–350 BC. In the two additions to the tower, several wellpreserved vessels dating from the 3rd century BC were uncovered. The latest fragment was a painted piece from a lagynos from around 200 BC, but there were no fragments of Megarian bowls. The test probe of last year in the West Church Complex was extended to a larger trench measuring c. 9 °— 12 m. Evidence for three major phases could be established by J. Blid: (1) a Late Classical stoa; (2) the stoa colonnade is rebuilt into a Christian basilica of the 5th century AD; (3) a Middle Byzantine building of possibly 12th–13th-century date. Many marble pieces were retrieved from the marble furniture of the church, as well as three sections of white and polychrome mosaics. During the necropolis excavations 29 tombs were investigated, of which 11 were unplundered, in a newly discovered burial ground dating back to the 5th century BC. Although the tombs of this area were modest in shape and in terms of associated deposits, they provide a new insight for understanding the history of the necropoleis of Labraunda. Finally, architect Chet Kanra continued working on the plans for the restoration of Andron A, and marble conservator Agneta Freccero conducted trial conservation on an Ionic capital from Andron A. Thomas Thieme and Pontus Hellström gathered further information for their publication of the andrones.

Zeus Labraundos kutsal alanında (Labraunda) yer alan Su Kompleksi kazılarına ve bu kazılar sırasında yoğun olarak belgelenen ince cidarlı seramiğine yönelik " Ön Rapor " niteliğinde hazırlanmıştır. Bahsi geçen yapı kompleksine ait kalıntılara ilk olarak 2013 yılında rastlanılmış ve aynı sezon içerisinde kazı çalışmaları da başlatılmıştır. Çalışmalar halen devam ettiğinden yapıya, yapı içi buluntulara ve bunların organik ilişkilerine yönelik nihai sonuçları sunmak için henüz erkendir. Bununla birlikte tespit edilen mevcut planı ve organizasyonuyla, yapı ve buluntuları hem Labraunda için hem de özellikle bağlı olduğu İç Karia bölgesi için şimdiden önemli veriler taşımaktadır. Labraunda ince cidarlı seramiği de bu doğrultuda önemlidir. Su Kompleksi kazıları sırasında, Knidos ince cidarlı seramiklerinin Labraunda yerelinde ya da yakın başka bir merkezinde yapılan taklitleri olarak önerdiğimiz ve bu nedenle ayrıca değer taşıyan seramik grubunun, yoğun oranda tespiti sağlanmıştır. Bu oran parçaların ana geliş kontekstlerinde %45 olarak belgelenmiştir. Özellikle İç Karia bölgesi Roma Seramiğine yönelik çalışmaların ve dolayısıyla yayınların azlığı bu dönem özelinde tipoloji, terminoloji ve üretim kökeni problemlerinin karanlıkta kalmasıyla sonuçlanmaktadır. Sürdürülen çalışmalarla geliştirilecek olan bu ön raporumuzun bu anlamda da değer taşımasını ve ortak saha çalışmaları ile desteklenmesini dilemekteyiz.
Abstract This study has been prepared as a " Preliminary Report " for the excavations of the Water Complex at Karian Sanctuary of Zeus Labraundos (Labraunda) and the thin-walled pottery extensively documented during in the same excavations. The excavation for the building complex began in 2013 and is still under way. Therefore it is still early to present the final results for the structure, in-structure artifacts and the organic relationships between them. However, the structure and its artifacts, with their currently determined plan and organization, already provide important data about Labraunda, and particularly about the Inner Karia region of which it forms a part. Labraunda thin walled pottery is also important in that regard. We suggest that a pottery group which was frequently identified during the Water Complex excavations comprises of imitations of Knidos thin-walled pottery, produced locally in Labraunda or another nearby area, are also important for this aspect. This ratio has been determined to be 45% fort the main locational contexts of the fragments. The fact that the number of studies on Roman Pottery of Inner Karia Region, and therefore the number of studies are declining during the present period causes the typology, terminology and production origin problems to

In his recent book, The Carian Language, Ignacio Adiego noted the lack of Carian texts from Labraunda.  The only inscriptions found so far are graffiti written on terracotta tablets, which were published by Michael Meier-Brügger in 1983.  However, Adiego has suggested that these graffiti should rather be identified as "para-Carian", i.e. not real Carian texts. An absence of real Carian inscriptions in one of the oldest Carian sanctuaries is surprising.  But during the excavations at Labraunda in the summer of 2008, a Carian graffito that Adiego has accepted as a “real” Carian text was discovered in one of the fortresses protecting the sanctuary.

Lorsque Axel W. Persson, professeur d’archéologie classique à l’Université d’Uppsala en Suède, entame des recherches archéologiques à Labraunda, en Carie, dans le courant de l’été 1948, il ambitionne de révéler un pan de l’histoire égéenne de l’âge du Bronze. Grâce, d’une part, aux nombreux témoignages et relevés des voyageurs et, d’autre part, à la richesse des sources littéraires qui mentionnent le sanctuaire carien de Zeus Labraundos, les travaux s’annoncent prometteurs et l’archéologue suédois ne doute pas un instant qu’il s’apprête à offrir à la communauté scientifique « a clarification of the so far almost unknown Carian culture, and as I hope, also of its connection with the Minoan culture ».
Las, les grands travaux entrepris de 1948 à 1951 ne lui apporteront pas une telle satisfaction. En lieu et place d’un grand sanctuaire du IIe millénaire av. J.-C., A.W. Persson et son équipe mirent au jour un complexe architectural exceptionnel datant pour l’essentiel du IVe s. av. J.-C. Mais si Labraunda est loin de nous apprendre quoi que ce soit sur l’âge du Bronze égéen, le site n’en demeure pas moins une source remarquable de connaissance et de réflexion sur la Carie hékatomnide, du nom de la dynastie qui régna sur la région entre 392/1 av. J.-C. et les années 330.
Après soixante-dix années de fouilles, à un rythme certes inégal, nous avons le sentiment de bien connaître le site de Labraunda, dont les études ont montré qu’il connut son premier apex architectural au cours de la période hékatomnide. Pourtant, les questions qui se posent autour de ce site rural perché dans les montagnes du Latmos sont encore nombreuses. Parmi ces dernières, celle de l’identification de Labraunda à un grand sanctuaire pan-carien est centrale.
Les raisons d’une telle identification sont nombreuses : les sources littéraires, d’abord, qui, de Hérodote à Élien, mentionnent l’existence à Labraunda d’un important sanctuaire dédié à Zeus ; les sources épigraphiques, ensuite, qui, grâce à de nombreux textes mis au jour sur le site, décrivent, encadrent et célèbrent le culte de Zeus Labraundos ; les sources numismatiques, qui, du début du IVe s. av. J.-C. à la fin de la période romaine, ne cessent de reproduire l’iconographie du Zeus à la double hache ; les vestiges architecturaux, enfin, qui confirment la présence du temple et de son autel sur la plus haute terrasse du site.
Mais si ces sources démontrent et confirment clairement la présence d’un sanctuaire à Labraunda, d’autres éléments, révélés au cours des dernières années de terrain, semblent, sinon incompatibles, du moins surprenants dans le cadre d’un centre religieux.