Greek Notes on Labraunda and Milas

Studies presented to Pontus Hellström Edited by Lars Karlsson Susanne Carlsson and Jesper Blid Kullberg ACTA UNIVERSITATIS UPSALIENSIS BOREAS. Uppsala Studies in Ancient Mediterranean and Near Eastern Civilizations 35 Series editor: Gunnel Ekroth Editors: Lars Karlsson, Susanne Carlsson and Jesper Blid Kullberg Address: Department of Archaeology and Ancient History, Box 626, SE-751 26, Uppsala, Sweden The English text was revised by Catherine Parnell Abstract Lars Karlsson, Susanne Carlsson and Jesper Blid Kullberg (eds.), . Studies presented to Pontus Hellström. Boreas. Uppsala Studies in Ancient Mediterranean and Near Eastern Civilizations 35, Uppsala 2014. 533 pp., with 231 ills., ISBN 978-91-554-8831-4 This volume contains studies on Classical Antiquity presented to Professor Pontus Hellström on his 75th birthday in January 2014. The 41 papers cover subjects ranging from the Etruscans and Rome in the west, to Greece, the landscape of Karia, and to the Sanctuary of Zeus at Labraunda. Many papers deal with new discoveries at Labraunda, but sites in the surrounding area, such as Alabanda, Iasos, and Halikarnassos are well represented, as well as Ephesos and Smyrna. Many architectural studies are included, and these examine both Labraundan buildings and topics such as masonry, Vitruvius, the Erechtheion, stoas, watermills, and Lelegian houses. Other papers deal with ancient coins, ancient music, Greek meatballs, and Karian theories on the origin of ancient Greece. Keywords: Pontus Hellström, Labraunda, Karia, Ancient Turkey, sanctuary, Ancient Greece, Hellenistic, Roman, Hekatomnid, archaeological excavations Jacket illustration: Pontus Hellström Collage by Jesper Blid Kullberg 2013. © Respective authors ISSN 0346-6442 ISBN 978-91-554-8831-4 Printed in Sweden by Edita Bobergs AB, 2014 Distributor: Uppsala University Library, Box 510, SE-751 20 Uppsala, Sweden www.uu.se; [email protected] Contents To Pontus................................................................................................... 7 Pontus Hellström, a dynamic exhibition curator at Medelhavsmuseet by Suzanne Unge Sörling .......................................................................... 9 LABRAUNDA Flowers and garlands of the alsos. Verdant themes in the architectural sculpture of Labraunda by Jesper Blid Kullberg ................ 19 The travels of Zeus Labraundos by Naomi Carless Unwin ..................... 43 Antae in the afternoon: notes on the Hellenistic and Roman architecture of Labraunda by Ragnar Hedlund ....................................... 57 Then whose tomb is that ? by Olivier Henry ........................................... 71 The Labraunda hydrophoroi by Lars Karlsson ....................................... 87 Coins from Labraunda in Ödemi3 by Harald Nilsson ............................. 93 Greek notes on Labraunda and Milas by Katerina Stathi ..................... 101 Quelques observations sur la forteresse de Labraunda par Baptiste Vergnaud ........................................................................... 107 A room with a view. Karian landscape on display through the andrones at Labraunda by Christina G. Williamson ............................. 123 ETRUSCANS AND ROME Ein kilikischer Sarkophag mit Sänftendarstellung im Museum von Adana von Eva Christof & Ergün Laflõ ........................... 141 Tracking solidi—from Thessalonica to Hjärpestad by Svante Fischer .................................................................................. 153 Egyptian gods on Athenian lamps of the Late Roman period by Arja Karivieri ................................................................................... 163 The “Bearded intellectual” in the Villa of the Papyri: How about Cineas? by Allan Klynne ............................................................. 171 Some notes on an ivory diptych and the reputation of an emperor by Hans Lejdegård .................................................................. 179 The book and the building:Vitruvian symmetry by Johan Mårtelius................................................................................ 187 Images of animals in Etruscan tomb paintings and on cinerary urns and sarcophagi by Charlotte Scheffer............................................ 195 Early water-mills east of the Rhine by Örjan Wikander ....................... 205 ANCIENT GREECE A note on minced meat in ancient Greece by Gunnel Ekroth ................ 223 Marginally drafted masonry as an aesthetic element by Axel Frejman..................................................................................... 237 The stone doors of the Erechtheion by Henrik Gerding ........................ 251 Rediscovery of a donator: FW Spiegelthal, Swedish consul at Smyrna by Anne-Marie Leander Touati ................................................ 271 Music, morale, mistresses, and musical women in Greece by Gullög Nordquist .............................................................................. 279 Looking (again) at the grave stelai from Smyrna by Eva Rystedt.......... 289 Karian theories: seeking the origins of ancient Greece by Johannes Siapkas .............................................................................. 301 The Greek oikos: a space for interaction, revisited and reconsidered by Birgitta L. Sjöberg ....................................................... 315 Was anything measured? by Thomas Thieme ........................................ 329 Why it should be obvious that Euhemerus did not write his Sacred History to bolster ruler cult by Marianne Wifstrand Schiebe .... 341 KARIA A marble head from Alabanda by Fatma Ba0datlõ Çam ....................... 353 Culti orientali a Iasos: ipotesi interpretativa di un edificio di età romana di Daniela Baldoni .............................................................. 369 A monumental tomb complex from Thera in Karia by A. Baran .......... 387 A Lelegian house or a honey-tower by Gunilla Bengtsson ................... 405 The triad from Ephesos: The Mother Goddess and her two companions by Susanne Berndt-Ersöz................................................... 415 Iasos e i Mente3e by Fede Berti ............................................................. 427 Gladiators in ancient Halikarnassos by Jesper Carlsen ......................... 441 The desire for things and great tales by Anne Marie Carstens .............. 451 Dining rooms in the sanctuary: old and new epigraphic evidence from Halikarnassos by Signe Isager and Poul Pedersen ....................... 457 Tra natura e cultura: rocce-altari in ambiente ‘lelego’? di Raffaella Pierobon Benoit ................................................................. 467 A pilgrim flask from Halikarnassos by Birte Poulsen ........................... 479 Göktepe in Caria by Paavo Roos ........................................................... 497 Auf der Suche nach der diple stoa – nicht nur in Priene von Frank Rumscheid ............................................................................ 507 APPENDIX The published writings of Pontus Hellström. A bibliography 1965往2013 .................................................................... 527 Greek notes on Labraunda and Milas by Katerina Stathi These places are overstuffed with ancient cities like Turkish delights with pistachios.1 The Greek poet and Nobel laureate Giorgos Seferis thus described his impression of Asia Minor after travelling there for fourteen days in 1950. One of his stops was in Labraunda, where he camped for three days on 27–29 June 1950. There he met the archaeologist and excavation director of Labraunda Axel W. Persson, who impressed him greatly with his tirelessness and his emotional narrations about the travels of the Minoans; Seferis compared him to the rhapsodes who sang the glories of the Trojan War. The poet followed a full day of excavations in Labraunda, took photographs (a wonderful portrait of Persson being one of them), watched the restoration of a piece of an Ionian column and exclaimed, … how much lighter than myth are these Hellenistic remains!2 At the time of Seferis’ excursion to Labraunda there were no Greek residents in the area anymore. The 3500 Greek Orthodox people who were reported to inhabit the city of Mylasa3 (modern day Milas) had left as a result of the major compulsory population exchange between Greece and Turkey in 1923.4 Fortunately, in the archives of the Centre for Asia Minor Studies,5 oral testimonies of residents of Mylasa have been preserved and can provide us with some information regarding the area until the 1920s. For a number of years (1930–1975), field research was conducted by the Centre in refugee settlements in the region of Attica and beyond. The oral accounts of 5000 refugees from all parts of Asia Minor were « k kg i g ヾg g i j g g g i ヾ i jg kg g i k l jk .», Seferis, 1977², 110. 2 «ヾ j ヾ g gl gヾ i g g k kg i jk gヾ i g», Ibid, p. 191–192 3 Kontogiannis 1921, 353. According to him, Milas had 7000 inhabitants: 3500 Greek Orthodox, 3000 Muslims and some Jews. 4 The “Convention Concerning the Exchange of Greek and Turkish Populations” was signed in Lausanne, Switzerland, on 30 January 1923, by the governments of Greece and Turkey. It involved approximately 2,000,000 people (around 1.5 million Anatolian Greeks, and 500,000 Muslims in Greece), most of whom were forcibly made refugees and de jure denaturalized from their homelands. 5 The Centre for Asia Minor Studies (CAMS), in Athens is a scientific institute which has been involved, since 1930, in the collection, research, and documentation of information of oral and written historical traditions, as well as the publication of scientific studies and monographs related to Asia Minor Greeks. 1 Katerina Stathi collected, 1375 settlements were investigated, and more than 100 researchers have been employed in the endeavour. The testimonies constitute the Oral Tradition Archive, which is made up of 300,000 handwritten pages. This material provides valuable information on the peaceful period before the population exchange and describes the complete life cycle of the Greek populations of Asia Minor in their homelands. Two testimonies from the Caria dossier of this archive are presented below, because of the information they provide on country churches around Mylasa. The two churches, East and West, on the site of Labraunda that were excavated in 1948−2011 and 2010−20116 have prompted questions relating to their consecration or their connection to a specific saint, and the research of the testimonies of the Greek Orthodox population aims to answer just that. The first source is the teacher Dimitrios Arapakis, who, after an initial interview, was asked (and he obliged) to write down a memoir about Mylasa. This was later typed by the Centre’s researchers, and reads as a local history of early 20th-century Mylasa. The passages provided below regard the country churches around the city, the water spring in Labraunda, and relations with the Turks concerning religious life. ヾ h i ik i g ik ji , hi ヾ i k ヾ g ik l h k k g kg i j ik ヾ ki g g k ヾ i , i ik ヾ - ヾ g i g k g i gl kgk , g g kgk g jk i . (…) k k i k ヾ k jj ヾ g ヾ g g g k g, gヾ kg gヾ’g k ヾi k g ,h g k i g . g kg i g : di , g , g k , ヾ , , , j - kg , k , g ヾgjg g . (…) h ヾg i j ki g gjk ヾ i ,i ヾ ki i j g. k i ji k h , k ji k ei k k i ig k ei k h . k gヾ h ji k i k k ji k g g g, ヾ g i k ik ik 9 g g k g . g g k kg i jg i k k j ik , g ヾ g iki k gk kg g i g g ヾ jk g , ヾ i k i g k , i k g i h g k g kg , g ’g g i kg kg kg. kg i k g g k j ii ヾ jk g , k i ik k k k ik g ヾg i g ’ k g k ki g h gj ih ki . ki ヾg hi g i lg k g ヾ g g jk j k ヾ k jk g j ig k g k k . g kg i jg i j k ヾ j g g k . gk kg ヾg i k i j k k , ヾ ヾ ji i ヾ j li ヾ gl i gkg i g k : , g g ヾ g kg g, kg ヾ g iヾ k ヾ li k k . ik hi k k k ik g ヾ i g k ヾg i g j k g j h ij hg ik k jk g . 6 See Blid 2012. 102 Boreas 35 Greek notes on Labraunda and Milas The city was watered by many fountains, the supplying source of which was five hours away from the city, called Bey-bunar (Bey Põnar). The water spurting from this source was most abundant and crystal-clear.7 (…) Besides the mixed villages around Mylasa there were plenty other purely Turkish villages, at a distance of about one, two, or even three hours. Those are: Yeniköy, Kõryazõ (?), Kargõcak, Türbe, Kõzõlköy, Epsiköy, Ç makda0, Kõzõl A0aç, Kayapa3a and Tuz ova.8 (...) There were no chapels or a monastery in Mylasa, but only five country churches: St John Prodromos’, Assumption of the Virgin Mary, the nine-days of Virgin Mary (that is nine days after the Assumption) and Agioi Anargyroi.9 In all these country churches, besides the regular liturgies that took place daily or even on Sundays by the Christians who had them dedicated, there were special liturgies on the days that the churches celebrated their Saints. Big crowds of Christians flocked in for these celebrations, who, after the end of the mass, remained during the whole day eating and feasting.10 Another example that proved the bright and good attitude of the Turks toward the Christian religion was this: all the country churches were located near villages that were purely Turkish. During the celebrations of these country churches, many Turks would also show up offering oblations to them: wax, oil and, many times, living animals, which they would sell on the profit of the church. Also, after the end of the liturgy many of them would remain and eat and feast with the Christians.11 In 1948, Aikaterini Othonos was interviewed about life in Mylasa before 1923. Besides the general information she provided about daily activities and folklore there, when asked about religious life she recounted the following: ヾg i j g kg . g k i i ヾi ヾ gヾ k g i g i i ヾg iヾ gl . i ikg i ヾg g g i kg gヾ’ g kg . kg g i g k g k g g g ヾ j ikg i i k ヾ ヾi g k ヾ j i g j ji . g g ヾi hi ヾ kg jk g i g ヾ i g ヾ j k g k . g k g i jg ヾ ki j kg g k h g i, kj i i j . d g g ヾg jk g ヾ g i jg gヾ ヾ ヾ h j g l . k h ヾ ji g ih ji gヾ’kg jg k g. kg k j g jg g i i ヾg g g g g ヾg i k l . k i j h i i j g g gk g i k jk i . g 7 CAMS, Arapakis, 17. The translation from Greek to English of the two oral histories sources are the author’s own. 8 CAMS, Arapakis, 6–8 9 The fifth country-church is missing from the original too. 10 CAMS, Arapakis, 19 11 CAMS, Arapakis, 39 Boreas 35 103 Katerina Stathi j g’ k g g k hg k . 12 ki ヾ j jk g g k g g Another old church is Agioi Anargyroi ( ). It is about three hours away from Mylasa and it has an old inscription there too. Every year a big festival (ヾg ) takes place there and people from all the surrounding villages gather. The candle burns sleeplessly and everyone who finds themselves nearby must take care for it not to burn out. Even the Turkish gardeners that sleep in the fields are obliged to look after the candle. If they did not, sometimes the saints would wake up and beat them up, that’s what the people said. To go to Agioi Anargyroi you had to go through very thick forests and always go uphill. On the road you could quench your thirst in the saritzia (jg k g13). They were built like domes and there were little windows all around for the light to enter. There was a staircase in the entrance and you would descend to the water. The rich Christians and Turks built them for the travellers, in order to save their own souls. It is interesting to note that the Anargyroi saints, after whom the country church is named, meaning “Holy Unmercenaries”, is an epithet applied to a number of Christian saints who did not accept payment for good deeds. These included healers or Christian physicians who tended to the sick free of charge. The connection with Labraunda is very tempting, as the water source there was believed to have healing powers.14 Also, the mention of spring houses along the way to the church brings to mind the many spring houses along the Sacred Way towards Labraunda.15 Additionally, the proximity of the country church of Agioi Anargyroi to a “purely Turkish village”, as mentioned by Arapakis, can match the proximity of Labraunda to Kargõcak, which was exclusively Turkish. The feasting descriptions too could very well be the continuation of the ancient sacrificial banquets for which Labraunda was famous.16 However, various counter-points lead us to reject the identification of one of Labraunda’s churches with the testimonies’ country church of Agioi Anargyroi. First and foremost, the two decades between the Greeks’ exodus from Milas in 1923 and the first Swedish excavations in 1948 are not enough time for a functioning church, as Agioi Anargyroi is described, to fall into oblivion, be destroyed almost to the ground, and buried in the earth. There should still have been visible remains in Labraunda in 1948. What is more, Othonos talks about an ancient inscription on the church, 12 CAMS, Othonos. Most probably this term comes from the Turkish sarnõç, for cistern, and refers to spring houses. 14 The spiritual meaning and importance of water in Labraunda and other religious sites of late antiquity are discussed in Blid 2012, 266–268. 15 On the spring houses see Baran 2011. 16 Hellström 2011a. See also the passage by Philippe Le Bas from 1844 “Encore aujourd’hui, les grecs établis à Mylasa y viennent chaque année, dans la belle saison, passer quelques jours à se divertir” in Hellström 2011b, 39. 13 104 Boreas 35 Greek notes on Labraunda and Milas which was not found in Labraunda. The description of the Agioi Anargyroi site could also be anywhere in the mountainous vicinity of Milas. In addition, Arapakis the teacher mentions the water spring as Bey Põnar, but nothing of interest near it, as would have been expected from an educated history aficionado. Consequently, it looks as though the country church of Agioi Anargyroi of the Greek Orthodox of Mylasa is hidden somewhere in the woods of the mountains of Milas, somewhere other than Labraunda. The two oral testimonies presented here may not have answered the specific question of the consecration of Labraunda’s churches, but they do provide an idea of what the local Greeks at the time knew or did not know about Labraunda before the Swedish archaeologists started unearthing the wondrous site that we know today. “Unfortunately, archaeologists, like lovers, are subject to incredible illusions.”17 *** 17 «Malheureusement, les archéologues sont sujets, ainsi que les amoureux, à des illusions hallucinantes.», Deschamps 1894, 320. Boreas 35 105 Katerina Stathi Bibliography Baran, A. 2011. ‘The Sacred Way and the spring houses of Labraunda sanctuary’, in Labraunda and Karia, 50–98. Blid, J. 2012. Felicium Temporum Reparaio: Labraunda in Late Antiquity (c. AD 300-600), PhD diss., Stockholm University. CAMS, Othonos, A., Oral Tradition Archive, Karia 14, Mylasa, Centre for Asia Minor Studies CAMS, Arapakis D., Manuscripts Archive, Karia 84, ‘Ta Mylasa’, Athens 1959, Centre for Asia Minor Studies. Deschamps, G. 1894. Sur les routes d’Asie, Paris. Hellström, P. 2011a. ‘Feasting at Labraunda and the chronology of the Andrones’, in Labraunda and Karia, 149–157. Hellström, P. 2011b. ‘Labraunda. The rediscovery’, in Labraunda and Karia, 19– 47. Kontogiannis, P.M. 1921. di gl g k jg . f j j jkgj k g , ヾ k i gl g, l j ヾ k , [Geography of Asia Minor. Natural composition of the country, political geography, natural riches], Athens. Labraunda and Karia. Proceedings of the International Symposium Commemorating Sixty Years of Swedish Archaeological Work in Labraunda. The Royal Swedish Academy of Letters, History and Antiquities Stockholm, November 20-21, 2008, eds. L. Karlsson & S. Carlsson (Boreas. Uppsala Studies in Ancient Mediterranean and Near Eastern Civilizations, 32), Uppsala 2011. Seferis, G. 19772. i .1 di 1945 - 19 ヾ 1951, [Days E’, 1 January 1945-19 April 1951], thens. 106 Boreas 35