In this article we are going to analyze Alabanda from different perspectives, delving into its most relevant aspects and providing new ideas to understand it better. Alabanda is a topic of great relevance today, since it has a significant impact on different areas of society. Through this article, we aim to explore its importance in various contexts and examine how it has evolved over time. Additionally, we will focus on specific aspects that may not have been fully explored, with the goal of offering a more complete and enriching view on Alabanda. Likewise, we will present different opinions and approaches that will allow us to understand its complexity and its influence in today's world.
The city is located in the saddle between two heights. The area is noted for its dark marble and for gemstones that resembled garnets. Stephanus of Byzantium claims that there were two cities named Alabanda (Alabandeus) in Caria, but no other ancient source corroborates this.
History
According to legend, the city was founded by the Carian hero Alabandus. In the Carian language, the name is a combination of the words for horse ala and victory banda. On one occasion, Herodotus mentions Alabanda being located in Phrygia, instead of in Caria, but in fact the same city were meant.[1]Amyntas, son of the Persian official Bubares and grandson of the Macedonian King Amyntas, received control of the city from King Xerxes I (r. 486-465 BC).[2][3]
In the early Seleucid period, the city was part of the Chrysaorian League, a loose federation of nearby cities linked by economic and defensive ties and, perhaps, by ethnic ties. The city was renamed Antiochia of the Chrysaorians in honor of Seleucid king Antiochus III who preserved the city's peace. It was captured by Philip V of Macedon in 201 BC. The name reverted to Alabanda after the Seleucid defeat at the Battle of Magnesia in 190 BC. The Romans occupied the city shortly thereafter.
According to Cicero in Greece they worshiped a number of deified human beings, at Alabanda there was Alabandus.[4]
In 40 BC, the rebel Quintus Labienus at the head of a Parthian army took the city. After Labienus's garrison was slaughtered by the city's inhabitants, the Parthian army stripped the city of its treasures. Under the Roman Empire, the city became a conventus (Pliny, V, xxix, 105) and Strabo reports on its reputation for high-living and decadence. The city minted its own coins down to the mid-third century. During the Byzantine Empire, the city was a created a bishopric.
The ruins of Alabanda are 8 km west of Çine and consist of the remains of a theatre and a number of other buildings, but excavations have yielded very few inscriptions.
^BEAN, G.E. "ALABANDA (Araphisar) Caria, Turkey". perseus.tufts.edu. The Princeton Encyclopedia of Classical Sites. Retrieved 18 September 2016. Herodotos describes Alabanda in one case as in Caria, in the other as in Phrygia, but there is no doubt that the same city is meant.
^Cicero, De Natura Deorum. "In Greece they worship a number of deified human beings, Alabandus at Alabanda, Tennes at Tenedos, Leucothea, formerly Ino, and her son Palaemon throughout the whole of Greece."
^Annuario Pontificio 2013 (Libreria Editrice Vaticana, 2013, ISBN978-88-209-9070-1), p. 828
^Vincenzo Ruggiari, A historical Addendum to the episcopal Lists of Caria, in Revue des études byzantines, Année 1996, Volume 54, Numéro 54, pp. 221–234 (in particular p. 232)