The following week, together with my two little cousins, I joined a daily jeep tour to the second longest gorge in Europe, known as Saklikent, situated approximately fifty kilometres south-east from Fethiye, in Lycian Turkey. After forty minutes of enjoying the bumping off-road, we eventually reached the ruins of an ancient city of Tlos, believed to have been one of the most important religious city of Lycia (Miszczak 2009; Bean 1989:65).
In 1838, it was discovered by Sir Charles Fellows (1799-1860), a British archaeologist, famous for his expeditions in Turkey (Bean 1989:65). The settlement of the acropolis is on the hill, which though does not seem very high from the side of a modern town, it rises to almost perpendicular cliffs on the north-east (Ibid.:66). On top of the hill, there is now an unoccupied Turkish castle from the nineteenth century (Ibid.:65-66). Below it, on the hill’s east slope, there are traces of successive constructions, including Lycian remains of the walls and Roman masonry with re-used building material (Ibid.:66). There are also two groups of Lycian tombs; the first one is just below the summit, whereas the second group stretches towards the north (Ibid.:66). In a large open and now cultivated flat space, just at the foot of the hill, there are scattered numerous and various stone elements (Ibid.:66). Some scholars claim these are the remains of the agora (Ibid.:66).
Simultaneously, along the west hillside and below the ancient city-wall, there are still visible rows of seats of a stadium, whose originally regular line now is disrupted by a modern installation of walls and a running stream (Bean 1989:66). Nevertheless, such an arrangement of the agora, which apparently used to be situated alongside the stadium, is quite outstanding for ancient Lycian or Greek urban architecture (Ibid.:66). On the east side of the open space, there are remains of a market-building and a large complex of chambers with arched windows (Ibid.:66). To the south-east, there is in turn a baths, called by locals Yedi Kapi (‘Seven Doors’), which apparently refers to the remaining building’s apsidal projection with seven windows (Ibid.:66). To the east of the baths, there is a huge open square, which according to another thesis, should be acknowledged as an actual agora of the city (Ibid.:66-67). To the west of the square there is an Early Byzantine church, and to the east, a large and well-preserved Roman theater, which comes from around the first century A.D. or even earlier (Ibid.:67).
The city of Tlos
The city of Tlos is very ancient, as it had already been mentioned in the Hittite records of the fourteenth century BC., under the name of Dalawa, situated in the occupied by the Hittites territory of Lukka (Bean 1989:65).
Simultaneously, it was called Tlawa by the Lycians themselves, for whom it was one of the six principial cities in their lands (Bean 1989:65). When it was incorporated into the Province of the Roman Empire, it was known as ‘a very brilliant metropolis of the Lycian nation’, and in the Christian times, under the Byzantine Empire, Tlos was granted with its own episcopate as a part of the metropolitan of Myra (Ibid.:65). Nonetheless, the city was hardly mentioned by ancient writers, except for few notes given by contemporary geographers or two historic incidents occurring there, recorded in inscriptions (Ibid.:65). The latter also tell that ancient citizens of Tlos were divided into at least three demes (a political division of Attica in ancient Greece), which were named after famous Lycian heroes, such as Iobates, Sarpedon or Bellerophon (Ibid.:65).
Bellerophon and his Pegasus
According to myths, the site is strongly associated especially with one of Lycian heroes, Bellerophon, from whom the early rulers of the Tlos claimed to descend (Miszczak 2009). This famous mythological figure is best known as a great rider who managed to tame and ride Pegasus (Ibid.). Pegasus was a winged steed miraculously brought to life; namely, it had jumped out of the neck of Medusa after Perseus cut off her head (Ibid.). Bellerophon mounted Pegasus with the help of the goddess Athena and her magical bridle (Ibid.). Unfortunately, towards the end of his life, he lost gods’ favour, when he tried to reach the summit of Olympus on his Pegasus (Ibid.).
Bellerophon was worshiped as a hero in Lycia, especially in Tlos, where he was also believed to have lived in the fourth century BC., and where he was said to have eventually been buried (Miszczak 2009; Bean 1989:68). Legend says that one of the greatest tombs in the necropolis of Tlos was built just for him and that it was dedicated by citizens of Lycia (Miszczak 2009). Archaeologists, in turn, have never supposed that the tomb belonged to Bellerophon himself (Bean 1989:68). As a matter of fact, the grave is anonymous as there is no inscription revealing its owner’s name (Ibid.:68). The only thing referring there directly to the hero is a relief depicting Bellerophon flying on Pegasus (Miszczak 2009; Bean 1989:67-68).
Typical temple – tomb of Lycia
Among all the tombs cut in the acropolis hillside, the so-called Tomb of Bellerophon is also the greatest and most significant, which can suggest it was prepared for someone important, almost as much as the mythological hero (Bean 1989:67). Dating from the first half of the fourth century BC., the tomb is located low down, on the north side of the cliff (Miszczak 2009; Bean 1989:67).
Like in the case of the Tomb of Amyntas in ancient Telmessus (Fethiye), the Tomb of Bellerophon also falls into the temple-tomb category (Ibid.:67). It has got two squared pilasters in antis, with Ionic capitals and a pediment above them (Ibid.:67). Inside the porch, the front wall is articulated into three parts; on either side of the imitated stone doorway with studs and decorations, there are two real side-doors raised almost one metre above the threshold blocks; they lead directly to grave-chambers (Ibid.:67-68). The left-hand door opens to a chamber with four benches for the corpses; the one on the right additionally features a stone pillow for the dead’s head, alongside the niche for offerings (Ibid.:68). Most likely it was the bench reserved for the principal member of the family (Ibid.:68). The door on the right leads, in turn, to a smaller funeral room, equipped only with three benches (Ibid.:68).
Reliefs and a mystery of their mutual connections
The most important of all features of the tomb is, however, the mentioned above relief representing Bellerophon. It is situated on the left-side of the upper part of the front wall of the porch (Bean 1989:67). The hero is riding a flying Pegasus while rising his left arm (Ibid.:67). The rider and his steed are facing right, towards another relief, positioned above the left-hand side door (Ibid.:67). The latter shows a feline-like animal, a lion or leopard, facing left, towards the coming hero (Ibid.:67). At first sight, the position of the both reliefs suggests that they are related, and some scholars interpret them as two components of the same mythological scene; according to a Greek myth, Bellerophon fights against and slays a monster, Chimera, after she devastates Caria and Lycia (Bean 1989:67-68; The Editors of Encyclopedia Britannica 2021).
The myth of Chimarea is also strongly associated with another site in ancient Lycia, namely the Mount Chimaera, which is often localized in Yanartaş , in geothermically active region with naturally burning flames (“Yanartaş” 2021; “Mount Chimaera” 2021). “It has been suggested that the fires are the inspiration for the fire-breathing Chimarea in Homer’s Iliad” (“Yanartaş” 2021). Nevertheless, George E. Bean assumes “that the original location of the ancient Mount Chimarea was further west, as cited by Strabo, at a location where similar fires burned” (Ibid.).
Chimarea is usually described as a fire-breathing female hybrid, composed of parts of such animals as a lion, a goat and a dragon (The Editors of Encyclopedia Britannica 2021). Nonetheless, the relief representing the feline does not resemble the mythological hybrid at all (Bean 1989:68). What is more, the both representations are shown in a different scale, which may be against the thesis that they belong to the same narrative (Ibid.:68). The relief showing the lion-like animal may be rather related to two other reliefs of the tomb, each appearing on the threshold blocks below the two side-doors, which also represent animals, interpreted either as horses or dogs (Ibid.:67).
Just passing by history
Tlos was just a short stop on our way to the gorge of Saklikent and, unfortunately, I did not have enough time to explore it properly. My little cousins curiously listened to the story of Bellerophon, his winged horse, Pegasus and flying mermaids, crouching at the tombs in order to transport souls of the dead into the afterlife. But I was able to capture their attention just for a while; as children usually do, they got bored quickly with the crumbles of stone and wanted to move on. Fortunately, I came back to the site years later on a proper study trip to Tlos.
At the time of my first visit to this ancient site, it was more like a relaxing tour with a brief meeting with the Lycian past, just before jumping into the icy cold blue water of Saklikent and exploring the beauty of the canyon.
Featured image: The ancient city of Tlos towering over the area, believed to have been one of the most important religious city of Lycia. Over its ancient remains, there is a Turkish castle. Copyright©Archaeotravel.
Faculties of English Philology, History of Art and Archaeology.
University of Silesia in Katowice, Poland;
Cardinal Stefan Wyszyński University in Warsaw, Poland;
University College Dublin, Ireland.
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