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Pamukkale Üniversitesi Sosyal Bilimler Enstitüsü Dergisi Sayı,25,2016,Sayfa 297-305 POSEİDON HELİKONİOS KÜLTÜ Serpil AYTÜRE∗ Özet Poseidon Helikonios kültü, M.Ö.1200 civarında gerçekleştiği varsayılan Ege göçleri sürecinde Hellas’ın Helike bölgesinden gelen İon kökenli göçmenler kanalıyla Küçük Asya’ya getirilmiştir. Bu göçmenler politik kimliği de olduğu bilinen Panionion’u oluşturup, bu bölgeyi merkez alarak, Poseidon Helikonios kültü etrafında kültürel ve etnik kimliklerini korumayı başarmışlardır. Hellas’ın ve Küçük Asya’nın çeşitli bölgelerindeki Poseidon kültleri ile kökeni ve tapınımı açısından bazı farklılıklar gösteren kültün varlığı, Arkaik dönemden Roma egemenliğine kadar sürmüştür. Bununla birlikte bu süreç içinde birçok özelliğini kaybetmiştir. Bu çalışma söz konusu dönemde kültün geçirdiği değişimleri ortaya koymaya çalışmaktadır. Anahtar Kelimeler: Poseidon, İon göçleri, Panionion, Helike POSEİDON HELİKONİOS KÜLTÜ Abstract The cult of Poseidon Helikonios was brought to Asia Minor during the Aegean Migrations around 1200 B.C. by Ionic immigrants from Helike region in Hellas. These immigrants formed Panionion, which is known to have a political identity, and they managed to maintain their culture and ethnic identity by means of establishing the region as a center for the cult of Poseidon Helikonios. The cult of Poseidon had experienced some differences in terms of origin and worship in the various regions of Hellas and Asia Minor. Although the cult continued its presence from the Archaic period to the Roman era, it had lost many of its features in the course of time. This study aims to explain the mentioned changes during this period. Keywords: Poseidon, İon Migration, Panionion, Helike ∗ Arş. Gör. ,Bitlis Eren Üniversitesi, Fen Edebiyat Fakültesi, Tarih Bölümü, Bitlis. e-posta: [email protected] 297 S.Aytüre 1.GİRİŞ Helikonios kültünü oluşturmalarında göç süreci ve deniz ticaretinin etkili olduğu Poseidon Helikonios kültünün Ege söylenebilir.(Scott,2005:42;Schneider,2004 göçleri döneminde İon kökenli göçmenler :19) İonia bölgesindeki Protogeometrik tarafından Küçük Asya’nın batı kıyılarına seramiklerin çokluğu da Poseidon getirildiği bilinmektedir. İon Helikonios kültünün İon göçleri ile birlikte yerleşimlerinin kuruluş hikayelerinden Boeotia’dan gelen göçmenler tarafından Prehistorik Hellas’da çok geniş bölgelere İonia’ya getirilmiş olabileceğini yayıldıkları ve Euboea, Kynuria, Argolis, düşündürmektedir. (Huxley,1981:225-227) Attika-Boeotia bölgelerinden Küçük Poseidon Helikonios kültünün varlığına ek Asya’nın batı kıyılarına göç ettikleri olarak Hellas’ın değişik bölgelerinden izlenebilmektedir. (Thomson,1991:124) farklı unsurların katılımı ile gerçekleşen Yine bu söylencelere göre Ege’nin tam söylencelerin devamlılığı, Atina’da ve karşısına yerleşen bu göçmen grubundan İonia’da Apaturia festivalinin kutlanması, İonlar, Hermos’un kuzeyinde yer alan kabile isimlerinin benzerliği gibi örnekler Phokaia’dan Maiandros’un güney bölgeler arasındaki iletişimin güçlü bir tarafındaki Miletos’a kadar uzanan kıyı yönüne işaret etmektedir. kesiminde kurdukları çeşitli yerleşmelerin (Thomas,1966:400) yer aldığı uzun bir kıyı şeridini ele geçirmişlerdi. (Magie,2001:2) Miken Küçük Asya’daki Poseidon krallıklarının yıkılmasından sonraki süreçte Helikonios kültü ile ilişkili olarak Hellas’dan gelen geniş ölçekli bu göç Homeros’un atıfları dolaylı da olsa bir hareketi sonucunda Küçük Asya kıyıları, referans kaynağı olarak kabul edilmektedir. bu göçmenlerin bir araya gelmelerinde (Lohmann,2005:59) Homeros, bu kült ile önemli bir bölge olmuştur. ilişkili olduğu varsayılan satırlarında şöyle (Roebuck,1955:34-35) Strabon’un demektedir: “ Can veren yiğit böğürdü bir aktarımlarına göre, esas yurdu kuzey boğa gibi, Helikeli tanrıya kurban etmek Peloponnesos’daki Argolis bölgesinde olan için delikanlıların sürüklediği bir boğa gibi İonlar, Dorlar tarafından Pylos’dan tıpkı. Sevinir bu armağana yeri sarsan Attika’ya sürülerek Atina’da tanrı” (Hom.Il 20.403-404) Bu dizelerin Neleusoğulları denen bir kral sülalesi Mykale’de Panionia festivalinde okunduğu oluşturmuşlardı.(Strab.XIV I 3) Pausanias, varsayılmasına rağmen Homeros, İliada’da Melanthos ve Kodros ile başlayan kral İonialılar’dan ve Panionion’dan sülalesinden insanların İon göçünü bahsetmemektedir. Bu kaynak yalnızca gerçekleştirdiğini ifade etmiştir. (Paus.VII Poseidon Helikonios tapınımı için kurban 2-3) Arkeolojik bulgular ise göçlerin geleneğinin Homeros döneminden itibaren yüzyıllar süren bir hareket olduğunu ortaya uygulandığının varsayılmasına yardımcı koymuştur. ( Sevin,2001:81) olmaktadır. Hellas’ın çeşitli bölgelerinden İonia bölgesine gelen bu göçmenlerin Poseidon 298 Poseidon Helikonios Kültü 2.HELİKONİOS EPİTETİNİN tapınımının merkezi durumundaydı∗ KÖKENİ Herodotos ve Strabon’un Helikonios tapınımı ile ilgili ifadeleri, birliğin Helikonios isminin kökeni hakkında konumu ve Poseidon Helikonios sunağının Pausanias’dan bilgi yerinin belirlenmesinde yardımcı olmuştur. edinmekteyiz.(Paus.7.24.5) Antik yazarlar Küçük Asya’da İonia bölgesinde Helikonios epiteti hakkında Boeotia’daki merkezlenen Helikonios tapınımı Helikon veya Peloponnesos’daki Helikon arkeolojik araştırmalar sonucunda yerleşimini işaret etmektedirler. aydınlatılabilmiştir. Bu araştırmalar antik (Lohmann,2005:59)Strabon, Miletos’un tarihçilerin işaret ettiği bilgiler ışığında Pyloslu Neleus tarafından kurulduğunu önemli sonuçlara ulaşmışlardır. Bu anlattığı pasajında, Pylosluların Kodros’un tarihçilerden Herodotos, “Panionion babası Melanthos ve yanındakilere Mykale burnunda kutsal bir yerdir; kuzeye katılarak Atina’ya geldiklerini aktarmıştır. doğru bakar, tüm İonialıların katıldıkları Ayrıca bu halkın kolonizasyon hareketini bir antlaşma ile Poseidon Helikonios’a başlattıklarını ve aynı zamanda adanmış bir bölgedir; bütün Poseidon’da hala varlığı görülen ve Neleus yerleşimlerden gelen İonların Panionia tarafından dikilmiş bir sunak olduğunu adı verilen bayramı kutlamak için burada ifade etmiştir. (Strab.XIV I 3) toplanmaları gelenek haline gelmiştir” Dilbilimsel çalışmalara göre ise Helikonios şeklinde bu merkezi tasvir etmiştir. (Hdt I kelimesi Boeotia dağındaki Helikon’dan 148; Poudrier,2002:92) Strabon Samos’un türetilmiştir. Tarihi zamanlarda bu bölgede konumundan bahsederken, sağda Mykale Poseidon kültüne dair kanıta dağı ile birlikte yedi stadia uzunluğunda rastlanmamasına rağmen, Boeotia’da bu olan ve üzerinde bir Poseidon tapınağı tanrının derin köklere sahip olduğu bulunan Poseidon burnu ile karşılaşıldığını bilinmekteydi; ancak tapınımın söylemektedir.(Strab.XIV.I 14)Aynı sürekliliğine dair izlere rastlanmamıştır. zamanda Panionion’un yerini “Mykale (Larson,2007:55) Bazı araştırmacılara göre dağının yakınından, Samos boğazından ise Poseidon Helikonios kültünün kökeni geçerek Ephesos’a deniz yoluyla giderken Akhaia’daki Helike şehrine sağda, Ephesosluların kıyısına gelinir. Bu dayanmaktadır. Antik yazarlar tarafından deniz kıyısının bir kısmı Samosluların bu bölgeden sıkça İonialılar’ın yurdu elindedir. Kıyıda önce, denizden üç stadia olarak bahsedilmektedir. Klasik dönemde içerde olan Panionion bulunur” şeklinde İonialıların bu düşünceye inanışlarını, aktarmıştır. (Strab.XIV.I 20) Panionion’un altar’ın bir modelini (aphidrumata) almak konumu ile ilgili tartışmalar 19.yüzyılın için Helike’ye elçiler göndermeleri ile ilgili sonunda başlamıştır. antik yazarların ifadeleri de kanıtlamaktadır. (Diod.15.49.1;Simon,1986:151) 3.ANTİK KAYNAKLARDA POSEİDON HELİKONİOS KÜLTÜ Kaynaklarda, Panionion, Panionium ve İon ∗ Panionion, ilkçağ İonia’lıların ulusal tapınma ve kutsal Birliği şeklinde geçen birlik, on iki İon tören alanıdır. Adı Hellen dilinde, “Bütün İonların yeri” devletinin ve Poseidon Helikonios olarak anlaşılabileceği gibi orada yapılan ve Panionia adı verilen kutsal törenler dolayısıyla “Panionia yeri” olarak da anlaşılabilir. bk.Bilge Umar, Türkiye’deki Tarihsel Adlar, İstanbul, 1993,s.605 299 S.Aytüre İlk kazı çalışmaları sonucu Aydın ili M.Ö.289/88 tarihine ait Smyrna’da ele sınırları içinde yer alan Güzelçamlı geçen Strategos Hippostratos’u beldesi yakınlarında keşfedilen sitin onurlandıran bir kararın kopyasında Birlik Panionion’a denk geldiği düşünülmüştür. kendini, “İonların on üç polisinin birliği” (Wiegand-Schrader,1904:2)Arkeolojik olarak adlandırmıştır.(Mıchel 1900:485) araştırmalar, Panionion’un asıl konumunu Mykale’nin yanı sıra Panionion’un üyesi Aydın ili sınırları içinde Dilek Dağı’nın olan bazı yerleşimlerde de Poseidon denize bakan kuzey yamacında bulunan altarının olduğunu Strabon’dan İon tapınağının olduğunu doğrulamaktadır. öğrenebiliyoruz. Strabon Erythrailıların Tüm bu verilerden yararlanılarak 2004 topraklarının bir uzantısı olan tarihinde bölgede yüzey araştırmaları Argennon’dan bahsederken burasının yapan Hans Lohmann ve kazı ekibi Khioslular’ın Poseidon’una çok yakın tarafından, Çatallar Tepe’nin olduğunu ifade etmektedir. (Strab.XIV I güneybatısında 800 m. yükseklikte Arkaik 33) Pausanias ise Teos’da Helikeli Döneme ait tapınak kalıntıları Poseidon için bir alanın ve altarın bulunmuştur. (Lohmann,2006:575) Bu olduğunu tapınağın Herodotos’un bahsettiği Arkaik bildirmektedir.(Paus.7.24.5)Strabon, Panionion ile özdeşleşmekte olduğu Panionion’da her yıl İonialılar’ın anlaşılmıştır. Bir hekatompos olan tapınak, geleneksel festivalini düzenlediğini, derin ve altı sütunlu bir pronaos iki sütunlu Helikon Poseidon’u onuruna kurbanlar bir naos ve üç sütunlu opistodomos olmak sunulduğunu ve Prienelilerin bu törenlerde üzere üç bölümden oluşmaktadır. Bu rahip olarak hizmet
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    7 CHURCHES OF THE REVELATION Day 1: Arrival to Istanbul Upon arrival at Istanbul Airport, you will be greeted by your guide and drive to your hotel. Check In. Fresh an up. Late afternoon cruise on Bosphorus. Overnight in Istanbul. Day 2: Sultanahmet and Walking Tour Balat Visit to the Haghia Sophia Church, the pride and glory of the Byzantine architecture; the Blue Mosque, famous for its architecture as for its blue tiles; the Byzantine Hippodrome, where chariot races were held. After lunch we drive to Balat for walking tour. Visit St. John the Baptist; the Metochian of Mount Sinai, Yanbol Synagogue, Surp Reşdagabet Gregorian Armenian Church and the Ferruh Kethuda Mosque Here the houses are painted in a myriad of colors, washing lines are strung between buildings, kids play in the streets, and traces of Jewish, Armenian, and Orthodox communities still stand Day 3: Arrival to Izmir After breakfast we drive to Airport for İzmir. Upon arrival at Izmir Airport, you will be greeted by your guide and drive to your hotel. Check İn. Overnight in Izmir. Day 4: Pergamum Upon breakfast at the hotel, meet your tour guide and drive to Pergamum. There you explore the impressive Acropolis, the actual ancient city and see the Altar of Zeus which is mentioned as the throne of Satan’, Temple of Trajan and the third biggest Library of antiquity. Later continue to Asklepion, famous medical center of classical times, we also visit the Red Basilica (St. John’s Church). Then we continue our drive visit to Thyatira, now called Akhisar. There we see the remains of a basilica and some architectural fragments from the Roman period.
  • St. Paul's Ephesus

    St. Paul's Ephesus

    ST. PAUL’S EPHESUS Figure 1 The Roman Province of Asia at the time of Saint Paul ST. PAUL’S EPHESUS Texts and Archaeology JEROME MURPHY -O’CONNOR , O.P. A Michael Glazier Book LITURGICAL PRESS Collegeville, Minnesota www.litpress.org A Michael Glazier Book published by Liturgical Press Cover design by David Manahan, OSB. Photo © Mark Tenniswood and iStockphoto .com. Ruins of the ancient cit of Ephesus in Turkey. The Scripture quotations contained herein are from the Revised Standard Version Bible, Catholic edition, © 1971 by the Division of Christian Education of the National Council of Churches of Christ in the USA. Used by permission. All rights reserved. © 2008 by Order of Saint Benedict, Collegeville, Minnesota. All rights reserved. No part of this book may be reproduced in any form, by print, microfilm, micro­ fiche, mechanical recording, photocopying, translation, or by any other means, known or yet unknown, for any purpose except brief quotations in reviews, without the previous written permission of Liturgical Press, Saint John’s Abbey, P.O. Box 7500, Collegeville, Minnesota 56321­7500. Printed in the United States of America. 12345678 Library of Congress Cataloging-in-Publication Data Murphy­O’Connor, J. (Jerome), 1935– St. Paul’s Ephesus : texts and archaeology / Jerome Murphy­O’Connor. p. cm. “A Michael Glazier book.” Includes bibliographical references and index. ISBN 978­0­8146­5259­6 1. Ephesus (Extinct city)—Church history. 2. Ephesus (Extinct city)— Antiquities. 3. Artemis (Greek deity)—Cult—Turkey—Ephesus (Extinct city) 4. Ephesus (Extinct city)—Religion. 5. Bible. N.T. Epistles of Paul—History. I. Title.

  • The Hellenic League of 480 Bc

    ACTA CLASSICA XXXIV (1991) 93-110 ISSN 0065-1141 THE HELLENIC LEAGUE OF 480 B.C. -FACT OR IDEOLOGICAL FICTION? by Adrian Tronson (Memorial University of Newfoundland) For Charl N aude The majority of modern historians, both in the standard handbooks and in specialized works on the Persian invasion of 480, continue to attribute the successful defence of Greece against Xerxes' invasion to the so-called Hel­ lenic League of 480/479. They and their ancient counterparts have either taken the existence of such an institution for granted, or intimated that it generated itself spontaneously in response to the Persian danger and conducted operations during the campaign.1 A small minority of scholars has suggested that this alleged panhellenic league was not a separate in­ stitution, associated only with the war against Persia, but was in fact the Lacedaemonian alliance (the 'Peloponnesian League'), perhaps with a few hangers-on. 2 It is time to re-examine the extant ancient evidence and contest the 'pop­ ular' assumption that a new, separate political and military organization arose in response to the Persian danger. I submit that at the time of the invasion Sparta's military pre-eminence was undisputed in Greece, that the conduct of the campaign was co-ordinated by Sparta and that individual states, including Athens, looked only to Sparta for salvation. Only later did certain individuals regard the war of 480/79 as one of 'Hellenic' significance: first Aeschylus, in the Persae (472 B.C.), 3 and above all, Herodotus, who wrote his History in the period of 'cold-war' between Athens and Sparta during the years 460-431 B.C.

  • Virtue from Necessity in the Urban Waterworks of Roman Asia Minor

    UNIVERSITY OF CALIFORNIA Santa Barbara Virtue from Necessity in the Urban Waterworks of Roman Asia Minor A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in History of Art and Architecture by Brianna Lynn Bricker Committee in charge: Professor Fikret K. Yegül, Chair Professor Swati Chattopadhyay Professor Christine M. Thomas June 2016 The dissertation of Brianna Lynn Bricker is approved: ____________________________________________ Swati Chattopadhyay ____________________________________________ Christine M. Thomas ____________________________________________ Fikret K. Yegül, Committee Chair June 2016 ACKNOWLEDGEMENTS Damlaya damlaya göl olur “Drop by drop, a lake will form,” goes the Turkish proverb. And so went this dissertation project: little by little quotidian efforts turned into something larger. But these drops, in fact, were not just my own efforts, nor were they always quotidian. The number of drops contributed by others is incalculable, but the impact is clear. Special thanks go to my advisor Fikret Yegül for his unwavering support and kindness throughout my graduate school experience. I also thank Diane Favro for her continual warmth and helpfulness. I am deeply thankful for my other committee members, Swati Chattopadhyay and Christine Thomas, for providing important outside perspectives and challenging me to go farther with my work. I am truly grateful for my community at UCSB: firstly, the Department of the History of Art and Architecture, for the support and space to grow as a scholar. I also thank the Ancient Borderlands Research Focus Group for fostering collaboration between disciplines and creating an inviting and dynamic atmosphere of research. I would particularly like to thank my community at the Sardis Expedition, for nurturing in me the curiosity and zeal to explore the Anatolian countryside: Marcus Rautman introduced me to the intricacies and interesting nature of waterworks, while Bahadır Yıldırım and Nicholas Cahill provided further encouragement and perspective.