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Serpil AYTÜRE∗ 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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