History of the City
Sillyon’s origins are said to have originated in the Hittites, as is with other Pamphylian cities such as Perge, Aspendos and Magydos. According to a widely accepted opinion the name of Sillyon derived from Šalluša, mentioned in Hittite texts, and it is not a Greek name. Various researches in Pamphylia have shown that Sillyon and Perge are mentioned in Hittite and Luwian sources. Thus, Sillyon was identified with Šalluša of Hittite sources. In the records for the third year of Hattushili’s annals, it is mentioned along with the city of Nahita and is shown as a tribe of Lukka origin. On the other hand, the neighbouring city of Perge is also mentioned in Hittite texts. A text inscribed on a bronze plate uncovered at Boğazköy in 1986 covers an agreement concluded by the Hittite King Tudhaliya IV (ca. 1265-1215 BC), Parha is identified with Perge and Kaštaraya with the River Kestros (Aksu) and this view found support from scholars. From the information provided on the bronze tablet, it is very clear that Kaštaraya/Kestros, just east of Perge, was considered the border between Lukka Land and Tarhuntašša. In this inscription, Perge-Parha remained within the borders of the Lukka Land and the Mediterranean formed the southern border of Tarhuntašša.
Although there are no architectural remains known to date, potsherds with geometric and concentric décor found during surveys in Sillyon are attributed to the eighth and seventh centuries BC and provide important data for the Geometric period of the city. These are the earliest finds in the city so far and allow us to start writing the history of the settlement from the Geometric period based on archaeological evidence.
Map of the region
During the Persian domination of Anatolia, the Pamphylia Region where Sillyon was located also remained under Persian domination until the arrival of Alexander the Great. Pamphylia in fifth and fourth centuries BC became the epicentre for the gathering of Persian navy and garrison troops. It is understood from both ancient sources and archaeological data that the centre of the navy was the well-protected mouth of the Eurymedon River. Sillyon seems to be the best location for the Persian garrison deployed at Pamphylia as mentioned in ancient sources. The city has a better protected and natural defensive line in comparison to the other cities of Pamphylia, namely Side, Perge and Aspendos. This fortified structure of Sillyon is suitable for phrouria (akra garrison) positioned in the Acropolises of cities as per the Persian military system. As a matter of fact, pottery and architectural finds dated to this period are considered evidence for the existence of a settlement in the period mentioned in the research carried out in the city.
Alexander the Great’s siege of the city and his failure to capture is among the most important events in the history of the city. The ancient writer Arrian states that Alexander the Great came to Pamphylia in 334 BC and that a unit of his army surrounded Sillyon but could not seize the city, describing as follows: “Alexander left some troops in Side and moved towards Sillyon. This was a fortified place defended by a force made up of foreign mercenaries and locals. Sillyon was unlikely to be captured quickly by a sudden attack. In addition, on the way, news reached that the Aspendians did not want to fulfil any articles of the treaty, that they did not give horses and tribute; on the contrary, they moved everything from the villages to the city and did not let Alexanders’ soldiers into the city, and even tried to repair the damaged walls of the city. And this news forced Alexander to move towards Aspendos”.
Obverseof Roman period civic coin depicting Emperor Septimus Severus/Obverse of Roman period civic coin depicting men
After Alexander the Great, in the Hellenistic period, it is seen that archaeological data regarding Sillyon proliferated and from these finds Sillyon now shows the character of a city. Coins are the top important archaeological data related to the Hellenistic period of Sillyon. At the end of the fourth century BC, the city first minted bronze coins and then silver ones. Pamphylian dialect is noted on the coinage of Sillyon coins in the late third century BC. It is clear that the city had autonomy during the Hellenistic period, as it minted its own coinage. It is also understood from the construction activities attributed to the Hellenistic period that Sillyon was a self-sufficient city during this period. That the structures with defensive character constitute the majority during this period indicates that Sillyon had a strong defence system.
Obverse of early civic coin depicting Ares/Reverse of early civic coin depicting Zeus
It is understood that Sillyon expanded and became a large city during the Roman Imperial period, during which inscriptions provide important data about the city. The inscriptions of the philanthropist Menodora, the daughter of Megakles, and her family, dated to the second century AD, are extremely important to cast light onto the social and economic situation of the city during this period. With the support of Menodora and her family, it can be said that Sillyon developed in terms of urbanism in the second and third centuries AD and many public and religious structures were built. The urbanisation process of Sillyon, one of Pamphylia’s earliest established cities along with Perge, Aspendos and Side, we think, was completed together with its architectural fabric and public structures in the second and third centuries AD. As in many other cities of Anatolia, it is seen that many buildings existing since the Hellenistic period were renovated or some were just built newly in this period. Undoubtedly, these construction activities are extremely important in terms of showing that the city was highly prosperous and that it was engaged in architectural activities. It is not known exactly how much the city was affected by the newly emerging religion of Christianity towards the end of the period. However, after the persecution of Christians by pagans in 313 AD, names of martyrs and saints begin to appear in the inscriptions across the region. One of them is Saint Tribimis of Sillyon, whose existence is attested in an inscription on a sarcophagus lid; Saint Tribimis (Ἔνθα ἐτέθη πρώτον ὁ ἅγιος Τριβιμις) the martyr was the symbol of victory.
With its sheltered topography, strategic location and strong walls, Sillyon remained as one of the most powerful cities in the region despite many events that occurred in Pamphylia during the Byzantine period. In Pamphylia of the Byzantine period, the city became a bishop’s see and maintained this status for a long time. It can be said that Sillyon, which became the strategic city of the region after the AD 670s, has never again reached such a serious position in the region throughout its history. In the vita of St. Andreas Salos, we come across a narrative that will help us to better perceive this powerful structure of the city. St. Andreas Salos says of Sillyon, “Sillyon will be sought after, never captured or seized.” Pamphylia was subject to Arab incursions in the seventh century AD. The Byzantine administration, whose commercial security came under risk, had to introduce a new administrative system to cope with these incursions about the middle of the seventh century. This new system involved themas, literally “operation zone, place of duty”. During this period, Pamphylia and Lycia were attached to Thema Anatolikon. Kibyrraioton Thema was later founded in the second half of the seventh century. Thanks to its sheltered location Sillyon joined Kibyrraioton Thema during the Arab raids from the seventh through ninth century and became one of the centres of this union in the Pamphylian plains. So much so that, Ek prosopou (ex persona – representative – deputy) of the administrator of Kibyrraioton Thema was appointed by the emperor and resided either in Attaleia or Sillyon. It is also understood that Sillyon was a customs zone together with Isauria during this period. Thus, there was a storehouse to store the products collected for taxing and a place where the official in charge of the trade and tax system of the province responsible for this storehouse lived. In the eighth century Ioannes Echimos (Antonios Neos) emerges as an important administrator at Sillyon. He was originally from northern Syria and is referred to in Kibyrraioton Thema as an Ek prosopou (representative) together with Sillyon. Ioannes invited monks and clerics to Sillyon. Thus, it is understood that Sillyon was not only a diocese, but also a place where priests, nuns and monks lived. During his reign, the Arabs besieged Sillyon; Ioannes Echimos armed all the men and positioned them on the city walls; he also dressed women as men, creating the effect of a large army present in the city, he fought a certain struggle and eventually the siege was repelled.
That the bishops of Sillyon are mentioned in various councils and synods shows that the city had an important place in the Christian history. In AD 381, we come across the name of Theodoulos in the First Council of Constantinople. These council records mention Theodorus Silluienlis, vel Syluenlis, Sylaenlis. At the Council of Chalcedon, which convened in AD 451, a Neon of Sillyon is recorded. At the Third Council of Constantinopolis, which convened in 680, we come across the name of Plusianus of Sillyon. In 692, Paulus was in the Trullan Council. The name of Leo of Sillyon is attested on a seal dated to the eighth century. In the Hiereia Council in 754, the name Constantine appears. In 787, the name of Basilius is seen in the Second Council of Nicaea. During these periods, the name Epiphanius is also attested in the records. In 821, as mentioned above, it is understood that Antonius of Sillyon was the Patriarch. The name Peter was mentioned in 843 and Ioannes in 869. It is understood that Ioannes joined the Fourth Council of Constantinople as bishop in 869. In 997, a cleric named Ioannes was mentioned. Michael in 1054, an unknown metropolitan under Isaac Angelos and finally an anonymous bishop under Athanasius, who was the patriarch between 1282-1328, were recorded as Christian clerics of Sillyon.
Sillyon as Karahisar-ı Teke Fortress, one of the important centres of Teke province, witnessed historical developments in the Turkish-Islamic period and remained inhabited until the eighteenth century. Located at the northwest of the Sillyon’s Acropolis and dating back to the thirteenth-fourteenth century, the Masjid is the greatest proof of the Turkish-Islamic presence in the city. This masjid is also among the earliest Turkish-Islamic monuments in Antalya region. It is understood that Turkish-Islamic period structures clustered at the Acropolis and Karahisar-ı Kale settlement also developed here. It can be said that many buildings of the Byzantine period continued to be used with some additions during this period. It is understood that Karahisar-ı Teke Fortress, thanks to its sheltered topography and strong walls, retained its importance in the Anatolian Seljuk and Emirates period and was at the forefront of the settlements across the region. As in other eras, it is very natural to see Sillyon as a fortress or a military base/garrison during this period. As a matter of fact, in 1415, Ottoman Sultan Mehmed I appointed Firuz Bey as governor of Antalya. Furthermore, that Firuz Bey appointed his son Hamza Bey to Karahisar-ı Teke as the commander should be regarded evidence supporting our hypothesis. Finally, it is understood that Karahisar-ı Teke Fortress lost its importance in the late sixteenth and seventeenth century and disappeared from the Ottoman land registers. After these dates, like in other regions of Anatolia, as there was no danger under Ottoman rule, people started living safely in the open terrain of plains under a strong central authority.
Inscription of early period