H. Gül Küçükbezci

Sonuç - Değerlendirme
Doğu Karadeniz Bölgesi’nin önemli bir bölümünü oluşturan Giresun ilinin kıyı kesimini oluşturan ilçelerinde yapmış olduğumuz arkeolojik yüzey araştırmaları sonucunda Giresun merkez ilçenin güneyinde yer alan Kelkit Havzası’na doğru olan kesimde tarihöncesi yerle- şimlerin sayıca fazlalaştığı ve çoğunlukla Erken Tunç Çağı’nda iskân gördüğü anlaşılmıştır. Tespit ettiğimiz yerleşmeler doğu-batı uzantılı kıyı ile paralellik gösteren yerleşimler olarak kayda geçmiştir.
Giresun ilinin kıyı kesimlerinde tespit edilen yerleşmeler daha çok Helenistik-Roma kül- türleri ile açıklanabilir. Bölgeyi kıyı kesime bağlayan derin vadilerin yüksek ve korunakları alanlarında tespit ettiğimiz çoğu yerleşmede ise Erken Transkafkasya Kültürü’ne (Kura-A- ras, Karaz) ait arkeolojik verilere ulaştık. Bu kültür, konargöçer bir kültürü temsil etmekle birlikte bölgeye yayılımı açısından önem arz etmektedir.
Doğu Karadeniz Bölgesi’ndeki bugünkü yaşam modeline baktığımız zaman kışın ırmak- ların açtığı derin vadilerde yaşayan halk, yazları yüksek yaylalar ve obalarda yaşamlarını devam ettirirken, kış aylarında kıyı kesimini tercih etmektedir. Giresun dağları bir bariyer gibi güneyle olan bağlantıyı coğrafi olarak kestiği için kültürel olarak da kıyı ve dağlık ke- simle aradaki ilişkiyi zayıflatmıştır. Bu durum, araştırma sahamızdaki yerleşmelerin daha çok Doğu Karadeniz - Orta Anadolu ve Doğu Anadolu bölgeleri ile bağlantısını sağladığı yol güzergâhları üzerinde yoğunlaşmasını sağlamıştır.

This article presents results from the second season of the Taşeli-Karaman Archaeological Project (TKAP), which is a multi-disciplinary landscape archaeology project conducted in the Mersin and Karaman provinces of Turkey. TKAP forms a continuation of the Lower Göksu Archaeological Salvage Survey Project (LGASSP), which was initiated in 2013 in the Mersin Province of Southern Turkey as a response to the construction of a hydroelectric dam in the concerned valley and concluded in 2017. The very short 2018 season solely focused on the Karaman Plain in order to document the major archaeological sites and to better understand the natural and cultural landscapes surrounding them. Our team revisited the major sites in the region to conduct systematic surveys, continuing the work that was started in 2017. Hereby a summary of the season with brief discussions about the local material culture and settlement patterns is presented. The second season of TKAP, which is a Bitlis Eren University and the University of Leicester joint project, could be conducted with a grant awarded by the board of the Gerald Averay Wainwright Fund (Faculty of Oriental Studies, University of Oxford).

MIGRATION AND SETTLEMENT IN THE KONYA PLAIN IN IRON AGE
ABSTRACT
A concentrated settlement began in the Konya Plain and surrounding areas in the 3rd millennium BC, and this continued until the end of the Ear- ly Bronze Age. During the final stage of the Early Bronze Age, a decline in settlement began in the re- gion that was to continue in the 2nd millennium BC. The Iron Age began in Anatolia with the collapse of the Hittite Empire in 12th century BC. Due to the absence of a centralized power in the region, dete- rioration in the economic, social and cultural fields was experienced in the Konya Plain. In the early stages of the Iron Age, it appears that the region was a place that was not preferred as a settlement area. However, when new political formations in central and southeastern Anatolia began to emerge around the middle of this period, the Konya Plain regained importance as a settlement location. In this period, a significant increase in settlement fi- gures is observed once again.
A majority of the local people living in the re- gion since the early ages consisted of Luwians. In the Iron Age, there were several migrations to the region both from the west and the east. The cultu- res of nomads or those who came with the migra- tions obviously had an influence on the region at some point. Nevertheless, this influence probably either existed side by side with the local culture, or was reshaped within the local culture.
Keywords: Konya Plain, Iron Age, Settle- ment, Migration, Ceramics.

ABSTRACT
In the Hittite society, belief influenced and dominated every aspect of daily life. Hittites believed that the means of maintaining the existing system or preventing a chaotic environment depended on complying with the rules imposed by their supernatural powers/gods. In view of this, it was necessary for them to be in constant communication with the existences they classified as sacred. In the relationship between the gods and humans, the main duty of the individual was showing great respect, and being a good servant to the existence he worshipped. On the other hand, in return the god/gods would meet certain needs of the people and protect them. Offerings played a major role in the relationship between both sides. The sacrifices/offerings presented to the gods acted as a kind of bond in this relationship. Sacrifices were divided into two groups, blood sacrifices and bloodless offerings. In the category of blood sacrifices there were animal and occasionally humans. In addition to food substances including grains, honey, wine, beer and bread (vegetation and libations), objects such as weapons, statues etc. were also included in the bloodless group of sacrifices. The offering of sacrifices was carried out for different purposes. Historians of religions and anthropologists generated various theories regarding the offering rituals and divided these into different categories: Gift offerings (for example votive, gratitude, firstfruit offerings), communion sacrifices/offerings (sacred meal), and guilt offerings (expiation, purification etc.) It appears from documents obtained from Hittite archives that the sacrifice rituals were performed with great devotion and in the framework of a certain program. Similarly, the time or place of the sacrifice was not determined randomly. The animal, substance or object to be offered was selected in accordance with the purposes mentioned. In this study, the objective was to explain the function and importance of sacrifice in the Hittite belief. In addition, providing examples of the sacrifices and offerings, and understanding in which situations these were performed were among the aims of this study. In the study, certain examples were given from the Hittite written sources, and an attempt was made to interpret these documents.

ÖZ
Hitit toplumunda, inanç, hayatın her alanında etkili olup, ona yön vermekteydi. Hititler, var olan düzenin devam etmesi ya da kaotik bir ortamdan korunma yolunun, doğa üstü güçlerin/tanrıların koyduğu kurallara uyulması ile ilgili olduğunu düşünürlerdi. Bu sebepten dolayı, kutsal saydıkları varlıklarla daima iletişim halinde olmaları gerekirdi. Kutsal ile insan arasındaki ilişkide, insanın birinci görevi taptığı varlığa saygıda kusur etmemek ve iyi bir hizmetkâr olmaktı. Tanraı/ların görevi ise, insanların birtakım ihtiyaçlarını karşılamak ve onları korumaktı. İki taraf arasındaki bu bağlantıda, kurban ve sununun rolü büyüktü. Tanrılara takdim edilen kurban/sunular, sözü edilen ilişkide bir nevi tutkal görevi yapmaktaydı. Kurban, kanlı ve kansız olarak iki gruba ayrılırdı. Kanlı kurban kategorisinde, hayvanlar ve nadiren insan yer alırdı. Tahıl, bal, süt, şarap, bira ve ekmek gibi gıda maddelerinin yanında silah, heykel vb. objeler de, kansız kurban grubuna dahil olanlardı. Kurban sunumları farklı amaçlara yönelik gerçekleştirilirdi. Dinler tarihçileri ve antropologlar, kurban ritüelleri ile ilgili farklı teoriler üretmişler ve bunları: hediye kurbanı (örneğin adak, şükür, ilk mahsul kurbanı), komünyon (kutsal ziyafet) ve günah çıkarma (kefaret, arınma vs.) olarak farklı kategorilere ayırmışlardır. Hitit arşivlerinden çıkan belgelerden, kurban ritüellerinin büyük bir ciddiyetle belli bir program çerçevesinde uygulandığı anlaşılmaktadır. Yine aynı şekilde kurbanın zamanı ve mekânı da rastgele belirlenemezdi. Sunumu yapılacak hayvan, madde ya da nesneler de amaca göre seçilirdi. Bu çalışmada, kurbanın, Hitit inancındaki fonksiyonu ve önemi anlatılmak istenmiştir. Ayrıca, farklı kurban ve sunu türlerinden örnekler vermek ve bunların hangi durumlarda uygulandıklarını görmek de, bu çalışmanın amaçları arasındadır. Çalışmada, Hitit filolojik belgelerden bazı örnekler sunulmuş ve yorumlanmaya çalışılmıştır.

SUMMARY
The research, which we conducted in Afyonkarahisar between 2013, and 2016 seasons were
focused in and around the Upper Menderes Basin. It was deemed appropriate that these studies be
implemented in four areas. The Valley section in the northeast of this area was evaluated beginning
in the village of Duman and ending in the district of Dinar, the easternmost point. The northwest of
the Valley extends as far as Işıklı Göl and Denizli Çivril, whereas its northern section is blocked by
Akdağ; its southeast is bounded by Dinar while its southern part opens to the lowland extending
to Dazkırı-Başmakçı. In this area, as in the whole of the Upper Menderes Basin, the time period
stretching from the earliest times, i.e. the Neolithic Age, to the Roman Period were investigated.
However, the main topic of these studies involves the Neolithic Age, Chalcolithic Age, the Early
Bronze Age and specifically the settlements and findings in the IInd Millennium B.C.
Archaeological surveys were made around the Upper Menderes Valley between the years
2013 and 2016 and it was understood that the traces of the earliest settlements in this region
extended back to the Neolithic Age. In this area, the Kocakır settlement, which leans towards a
sheltered and mountainous region and close to the River Menderes, i.e. a water source, is especially
important. The area witnessed more settlements in the Chalcolithic Age compared with the
previous age. The real condensation took place in the Early Bronze Age. Almost all of the 11
settlements that we investigated yielded findings belonging to that period. The most important of
the settlements in the Early Bronze Age is the Dikici Hüyük (mound) located in the southeast of the
Valley, but settlements of Çakıcı Harmanyeri and Yeşilhöyük- Bozhöyük are also noteworthy.
The findings obtained in the locations dating from the IInd Millennium B.C. in the Upper
Menderes Valley, were compared with those from the Beycesultan settlement. During the
preliminary studies we conducted before we embarked fully on our project, we were of the opinion
that we would encounter large numbers of Middle Bronze Age settlements and findings. Contrary
to our expectations, however, it was understood that this area was not preferred much as a
settlement after the Early Bronze Age. Dikici Hüyük is an exception here because it witnessed
extensive settlements in the Middle Bronze and Late Bronze ages. The reason for this is that this
SEFAD, 2017 (37): 489-514
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settlement is located in the easternmost point of the Valley. Dikici Hüyük is situated near the
modern Denizli- Isparta highway, at a crossroads where the southerly routes take a northerly and
easterly direction and at a point that is linked to the Lakes District. Therefore, the Dikici settlement
displays a different form of development compared with the other settlements that are located in a
relatively closed area in the southwestern outskirts of Akdağ Mountain. The fact that findings
dating from the IInd Millennium B.C. are smaller in number in the Northwestern sections of this
Valley arises from the fact that the western part is swampy and mountainous and major roads do
not pass here. However, a similar pattern is also observed in the area around the Afyon-Denizli
border to the west of this basin. Broadly speaking, the area covering the Duman village in the
North, Evciler in the South and Karahacılı in the east also demonstrate a similar characteristic.
Findings in the mounds here belonging to the IInd Millennium B.C. are either non-existent or
scarce in number (except for Evciler Kocahöyük and Pınar Höyük). Roman settlements, following
the Early Bronze Age, are seen in most of these sites, as in the case of the Valley region (Duman
Yokuş Neighborhood, Çakıcı Harmanyeri Höyük and Yeşilhöyük/Bozhöyük are the best examples
of this). The Upper Menderes Basin was examined, within itself and in connection with the other
regions of Afyon, from a broader perspective in a work we have been preparing entitled
“Afyonkarahisar Cultures in the IInd Millennium B.C.”.
The studies conducted in the Upper Menderes Valley indicate that this region was not much
preferred for settlement during the Iron ages. Indeed, findings from the Iron ages are rarer than
materials dating from the IInd Millennium B.C. Small numbers of findings were obtained
belonging to this period in Duman Safiye, Yüksel Hüyük, Kabaklı Hüyük and Çakıcı Harmanyeri
Höyük.
Findings in the area dating from the Hellenistic period are scarce but it is understood that
this area witnessed more intensive settlements in the Roman era. Roman findings were
encountered in almost all of the 11 sites explored. Traces of settlements up until the Late Roman
Era were unearthed in Yüksel Hüyük and Çakıcı Harmanyeri Höyük.

(Geleneğe göre) 21 Nisan MÖ 753 (Romulus tarafından kurulmuştur). Romulus Mars'ın oğludur à baştan beri dünya hakimiyetine işaret eder. Tanrılar, Roma'ya savaşta ve barıştaki üstünlüklerinden dolayı dünya hakimiyetiyle ödüllendirmişlerdi. Üstün özelliklerà disiplinli, dürüst, adil, cesur, pietas (namus) duyguları (tanrılara, geleneğe, kanuna, yönetenlere ve ana/babalarına gösterdikleri saygı, vatanları için kendilerini feda edebilmeleri.