Olba teritoryumunda hellenleştirme ve romalılaştırma politikalarının arkeolojik izleri

Abstract

The people of Olba led a relatively primitive or less developed way of life, and relevant traditions and customs, before the 3rd century BC and they first came into contact with the Greek culture in the reign of Seleukos Nikator. The relations developed during the Seleucid rule and their reflections surfaced in various areas particularly in the 2nd century BC. In this frame of relations the Olba culture was in the passive mode. This process can be defined as the local recognition of some aspects of the Greek culture, and their appropriation. These aspects can be cited as stone architecture, writing and sculpture/works of plastic. Apart from the religious innovations in the reign of Antiochos IV, this one-way cultural transfer, or a Hellenization process in other words, was not a forced one and reached its peak at the capital Olba and Korykos, which was located on the coastline and therefore more exposed to Greek influence. The cults of Zeus Korykios and Hermes established at Korykos show that Greek deities were also worshiped along with the local faith. Several temples built for these gods and a clergy appearing suggest that the local cults were identified with Greek deities and this transformation was appropriated by the locals. Archaeological traces of Hellenization are encountered throughout the territory of Olba, albeit not the same level as at Korykos. Following the ridding of rivals and solving the internal conflicts the chaotic atmosphere in the east Mediterranean gave way to peace with the smart policies of Augustus. In this process Augustus rearranged the borders in Cilicia most of which was given over to the Cappadocian King Archelaos – the coastal part of the territory was taken from the priest dynasty of Olba and given to the new king which initiated a new cultural transfer phase in the region. The center of this new era to inject the Greco-Roman culture into Olba was Elaiussa while the implementer of the systematic Romanization policy of Augustus was Arkhelaos. Among the most remarkable implementations of Romanization at Elaiussa was the establishment of the imperial cult. One important sign for this is the change of the name of the city to Elaiussa-Sebaste. With these steps not only the adjective/title of “divine/revered” was added to the name of the city but this was compounded with the construction of the imperial cult temple. Furthermore, other architecture found in an ordinary Roman city was also built Romanizing the urban texture and the lifestyles of the people. It is worth noting that five centers stand out with the density of Romanization activities: Elaiussa-Sebaste, Olba-Diokaisareia, Korykos and Kanytelis. When these centers became large settlements in the 2nd century A D, Roman influence could be felt i n almost each field. Thus, Romanization policies were successful. However, it is not possible to speak of the same success at smaller rural settlements in the region, whose origins go back to the Hellenistic period. The most obvious evidence of this issue can be found on the tombs and necropoleis. The aforementioned five large centers developed grand necropoleis in the Roman period; however, the concept of necropolis is not very common for the past of Olba. Around rural settlements whose origins go back to the Hellenistic period there are individual or groups of several tombs, both in variety and number. This clearly shows that the locals continued their traditions of burials and funerals all through this process. In other words, low number of Roman tombs in these areas means that the traditional burials were widespread. The word larnax found in the inscription of a rock tomb at KanytelisÇanakçı and niches for urns at T11 Temple Tomb at Elaiussa-Sebaste as well as other finds related with cremation also show the existence of cremation among local traditions of burials. It is possible to encounter more tombs bearing signs of Roman culture in some settlements founded as of the 2nd c entury A D. A s a m atter o f fact, i n addition to t he change from cremation toward inhumation all over the empire as of this period, these settlements founded under the responsibility of Roman administrators reflect a stronger Roman influence. Consequently, it is seen that a process of Hellenization and Romanization initiated in Olba region in the Hellenistic period, accelerated in the early Roman period and reached its peak in the 2nd century AD. During this process some local traditions were greatly altered particularly in large settlements and the new culture spread around from these centers. It is also seen that the local traditions retained their existence for a longer period in rural settlements and that the Roman culture is reflected stronger at least on the tombs in the settlements founded in the Roman period. Shortly, significant pressure was exerted on the local culture during the Hellenistic and Roman periods and this led to changes as a result. Whereas these changes were appropriated within a limited frame and circle, they were much wider accepted in the Roman period. Yet, it is not possible to say that the local culture was assimilated or transformed entirely. Evidence for this can easily be seen in the settlement pattern and architecture types in the rural areas. In other words, the new culture of the Romans was felt stronger in the course of the long and strong Roman rule in the region and led to changes in some fields of the social life, although not entirely.