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Published online by Cambridge University Press: 23 December 2013
Ten years ago an article in these pages stressed the importance of detailed analysis of the traditions involving the Carians, and archaeological evidence was used to check the assertions of the literary record. In that instance the extremer version of the tradition in question was shown to be largely inexact, while the less extreme preserved the probable truth of the Carians' habitual use of certain military devices. That the ghost of pan-Carianism should be well and truly laid is all to the good; yet I hope to show here that the literary record, such as it is, of the presence of Carians in the Lydian capital is reasonably substantiated by the archaeological and epigraphic material.
Herodotos' Carian source pointed to an old relationship between the Lydians and Carians, symbolised by the temple of Carian Zeus at Mylasa and by the kinship of the eponymous heroes Car and Lydus. According to this source linguistic affinities existed between Lydians and Carians. In Strabo's time Lydians and Carians together inhabited the plain of the Maeander, though the Carians evidently exercised sole possession of the land to the south of the river. In the late seventh and sixth centuries, however, Lydians and Carians lived cheek by jowl in Aphrodisias, and there is good archaeological and epigraphic evidence for a Lydian community in the city. Whether this means that we must attempt to redraw the boundary between Lydian- and Carian-speakers (if such a boundary is logically acceptable) or whether the Lydians represented a trading community in a foreign (if friendly) city, remains to be seen. There is some evidence to suggest that Carians were present in archaic Smyrna, and epigraphic documentation for their presence, if not in Ephesos, at any rate at Belevi. They had a natural interest in their northern neighbours.
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