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Patara

Patara was referred to as Patar in Hittite texts: "King Tudhaliya IV (1236-1210 BC), after the Lukka expedition, came to this city with his army and made offerings." Tudhaliya boasts that with the help of the StormGod he scored a great victory over these places and took captives, oxen, and sheep. The victory inscription from Yalburt is closely paralleled by the block from Emirgazi (Masson 1979; Hawkins 1995a:86ff.), both sites located at a considerable distance from the place where these events took place. How effective this previously unknown campaign of Tudhaliya actually was is hard to tell. Surely, a decisive military success was badly needed in order to restore the king's self-confidence and pride after a painful defeat on the Assyrian front (Singer 1985). It is obvious, however, that the restless Lukka Lands were far from being pacified, and continuous Hittite intervention was necessary in the following generation as well."[1]

  • "The Yalburt inscription (also known as Ilgin) was accidentally unearthed by a bulldozer in 1970. Its extraordinary importance as the longest hieroglyphic inscription of the Empire period was immediately recognized; only in 1988, however, were photographs and a short description of the site published, as an appendix to the excavation report of Inandık.9 On the basis of these photographs and visits to the site, D. Hawkins (1992:260-264; 1995a:66ff.) and M. Poet- to (1993) were able to prepare full publications of the inscription. The text is inscribed on 19 blocks lining three walls of a large, rectangular water basin built over a sacred source. It records a campaign of Tudhaliya "IV" to several localities in the Lukka Lands, including Wiyanawanda, Talawa, Pinali (or Pinadi), Awarna, and Mount Patara. A major contribution to western Anatolian historical geography is Poetto's demonstration that these place-names correspond with those of Lycian and Greek toponyms in western Lycia along the Xanthos River (1993: 75-84).10 This important discovery reinforces the equation of Lukka with Lycia,11 and at the same time shows that the valley of the Xanthos was inhabited in the second millennium, although definite archaeo- logical evidence is still lacking. 12

The city was said to have been founded by Patarus (Greek: Πάταρος), a son of Apollo. It was noted during antiquity for the temple and oracle of Apollo, second only in importance to that of Delphi.[2] The god is often given the surname Patareus. Herodotus[3] says that the oracle of Apollo was delivered by a priestess only during a certain period of the year; and from Servius[4] we learn that this period was the six winter months. It seems certain that Patara received Dorian settlers from Crete; and the worship of Apollo was certainly Dorian.

Ancient writers mentioned Patara as one of the principal cities of Lycia.

  • "A flourishing maritime and commercial city on the south-west coast of Lycia. The place was large, possessed a good harbour, and was said to have been founded by Patarus, a son of Apollo. Patara was most celebrated in antiquity for its temple and oracle of Apollo, whose renown was inferior only to that of Delphi; and the god is often mentioned with the surname Patareus Herodotus says that the oracle of Apollo was delivered by a priestess only during a certain period of the year; this period was the six winter months. It has been supposed that the town was of Phoenician or Semitic origin; but whatever may be thought on this point, it seems certain that at a later period it received Dorian settlers from Crete; and the worship of Apollo was certainly Dorian. Strabo informs ns that Ptolemy Philadelphus of Egypt, who enlarged the city, gave it the name of Arsinoe, but that it nevertheless continued to be called by its ancient name, Patara. The place is often noticed by ancient writers as one of the principal cities of Lycia. Patara is mentioned among the Lycian bishoprics in the Acts of Councils, and the name Patara is still attached to its numerous ruins. These, according to the survey of Capt. Beaufort, are situated on the sea-shore, a little to the eastward of the river Xanthus, and consist of a theatre excavated in the northern side of a small hill, a ruined temple on the side of the same hill, and a deep circular pit, of singular appearance, which may have been the seat of the oracle. The town walls surrounded an area of considerable extent; they may easily be traced, as well as the situation of a castle which commanded the harbour, and of several towers which flanked the walls. On the outside of the walls there is a multitude of stone sarcophagi, most of them bearing inscriptions, but ali open and empty; and within the walls, temples, altars, pedestals, and fragments of sculpture appear in profusion, but ruined and mutilated. The situation of the harbour is still apparent, but at present it is a swamp, choked up with sand and bushes." (Beanfort, Karmania, pp. 2, 6.) The theatre, of which a plan is given in Leake's Asia Minor (p. 320), was built in the reign of Antoninus Pius; its diameter is 265 feet, and has about 30 rows of seats. There are also ruins of thermae, which, according to an inscription upon them, were built by Vespasian. [L.S.]"[5]

It was Lycia's primary seaport, and a leading city of the Lycian League, having 3 votes, the maximum.

  • "Major cities of this federation were Patara (being the capital city), Xanthos, Pinara, Olympos, Myra and Tlos which had three votes later joined Phaselis."[6]

The city, with the rest of Lycia, surrendered to Alexander the Great in 333 BC. During the Wars of the Diadochi, it was occupied in turn by Antigonus and Demetrius, before finally falling to the Ptolemies. In this period the first city walls were built. Strabo informs us that Ptolemy Philadelphus of Egypt, who enlarged the city, gave it the name of Arsinoë after Arsinoe II of Egypt, his wife and sister, but it continued to be called by its ancient name, Patara.[5] Antiochus III captured Patara in 196 BC and it became the capital of Lycia. The Lycian League was formally established in 176 BC.

The Rhodians occupied the city and as a Roman ally, the city with the rest of Lycia was granted autonomy in 167 BC. In 88 BC, the city suffered siege by Mithridates VI, king of Pontus and was captured by Brutus and Cassius, during their campaign against Mark Antony and Augustus. It was spared the massacres that were inflicted on nearby Xanthos. Patara was formally annexed by the Roman Empire in 43 AD and attached to Pamphylia.

Patara is mentioned in the New Testament[7] as the place where Paul of Tarsus and Luke changed ships. The city was Christianized early, and several early bishops are known; according to Le Quien,[8] they include:[9]

Saints Leo and Paregorius were martyred at Patara around 260 AD. Nicholas of Myra was born at Patara around March 15, 270 AD.

In the 5th century AD the city was reduced in size through the construction of a strong fortification wall adjoining the Bouleuterion using stone from the nearby structures.

Patara is mentioned among the Lycian bishoprics in the Acts of Councils (Hierocl. p. 684).[5] The Notitiae Episcopatuum mention it among the suffragans of Myra as late as the thirteenth century.[9]

The city remained of some importance during the Byzantine Empire as a way-point for trade and pilgrims. After the Seljuk Sultanate of Rum acquisition in 1211 the city declined and appears to have been deserted by 1340.[10]

With the demise of the bishopric as a residential see, Patara became a titular see and is included as in the Catholic Church's list of such sees.[11]

It was one of the four largest settlements in the Xanthos Valley and the only one open to the sea, situated 60 stadia to the southeast of the mouth of the river.[12]

Pydnae
  • Forbes, etc. ПИДНЫ» СТАДИАСМА И «КИДНА/Ы» ПТОЛЕМЕЯ (Google
Letoon
  • National festivals were celebrated at Letoon.[13]
  • The easternmost remains are of a 2nd century BC Doric temple with a peristyle (continuous porch) of 34 columns around the building's perimeter.[13]
  • Furthest to the west is a larger, better preserved, and slightly earlier temple in the Ionic order. It also had a peristyle of eleven columns by six.
  • Between these two is a smaller and much earlier building, which surprisingly included a rocky outcrop in its northern part.[13]
  • The greater part of the n is now permanently flooded. Part of the nymphaeum was later overlaid by a 6th century church.[13]
  • To the north is a well-preserved Hellenistic theatre. Part of the cavea (seating area) is cut out of the hillside; the ends are built of rectangular ashlar blocks. The upper and lower parts of the cavea are separated by a single diazoma. A vaulted passage leading into the cavea has reliefs of 16 masks, that include representations of Dionysus, Silenus, and a satyr.[14]
  • Close above the north-east entrance is a fine tomb; the door, which is half buried, is narrow, with leaf decoration at the top corners. The interior is spacious, of very large, beautifully cut squared blocks. Between this and the entrance to the theatre is a 30-foot stretch of early polygonal wall, with blocks measuring up to 5 feet."[14]
  • "Among the inscriptions recovered by the excavators is a remarkable trilingual text in Lycian, Greck, and Aramaic, found below the rock-shelf to the east of the temples. The three texts refer to the establishment at Xanthus of a cult of the Caunian deity Basileus (King). This was a deification of the mythical founder, Caunus son of Miletus; his cult, under the title of 'King', was observed at Caunus down to Roman times,2 and is now attested in the fourth century B.C. during the satrapy of Pixodarus, brother and successor of Mausolus. The inscription provides for monthly and annual sacrifices; offenders against the regulations shall be guilty before Leto, her children, and the Nymphs. Mention may also be made of the curious stone figure shown on Plate 22. The present writer found it in 1946 lying on top of a thorn hedge. It is 3 feet high, neither statue nor bust, being cut off just above the legs. Most attention has been given to the face; the ears and arms are mere shapeless lumps; the back is flat. The figure seems clearly to be unfinished, and is perhaps a pupil's discarded exercise. The stone was removed to Fethiye and set up in a garden; what happened to it after the earthquake of 1957 the writer cannot say.

References[edit]

  1. ^ Oren 2013, pp. 25–26.
  2. ^ Smith 1870, pp. 554–556.
  3. ^ Herodotus i. 182.
  4. ^ Servius, Commentario ad Aeneidos
  5. ^ a b c Smith 1870, pp. 555–556.
  6. ^ "Ancient Cities of Lycian Civilization". Tentative Lists. UNESCO. Retrieved 21 June 2023.
  7. ^ Acts 21:1-3.
  8. ^ Le Quien, Michel (1740). Oriens Christianus, in quatuor Patriarchatus digestus: quo exhibentur ecclesiæ, patriarchæ, cæterique præsules totius Orientis. Tomus primus: tres magnas complectens diœceses Ponti, Asiæ & Thraciæ, Patriarchatui Constantinopolitano subjectas (in Latin). Paris: Ex Typographia Regia. cols. 977. OCLC 955922585.
  9. ^ a b  One or more of the preceding sentences incorporates text from a publication now in the public domain: Herbermann, Charles, ed. (1913). "Patara". Catholic Encyclopedia. New York: Robert Appleton Company.
  10. ^ Cite error: The named reference Peschlow was invoked but never defined (see the help page).
  11. ^ Annuario Pontificio 2013 (Libreria Editrice Vaticana, 2013, ISBN 978-88-209-9070-1), p. 950
  12. ^ Stadiasm. Mar. Mag. § 219.
  13. ^ a b c d Bean 1978, pp. 60–62.
  14. ^ a b Bean 1978, pp. 62–63.

Sources[edit]

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