Milas tomb, history of mylasa, mosque, mylasa

Stephanos Byzantinos writes in his Ethica that Mylasa was named after Mylasus, son of Chrysaor, the grandchild of Sisyphus and Aelos. The ancient Greeks regarded the Carians as the oldest habitants in the Aegean region, together with the Lelegs and Plasgs.

In the epics of Homeros, thStephanos Byzantinos writes in his Ethica that Mylasa was named after Mylasus, son of Chrysaor, the grandchild of Sisyphus and Aelos. The ancient Greeks regarded the Carians as the oldest habitants in the Aegean region, together with the Lelegs and Plasgs. In the epics of Homeros, the Carians and the Lelegs are mentioned as being of Asian origin, having fought in alliance with Priamos, the Trojan king.

Herodotus, the historian from Halicarnassus, mentions three novelties in the outfits of battle attires. First of all, the shields which hitherto were wrapped around the neck and the left shoulder with leather straps, were slipped to the arm to allow for freedom of movement. Secondly, the exterior of the shields was ornamented with paintings, and, thirdly, the helmets had plumes. The name Caria is derived from the plume on the helmet worn in battles. Strabon states that the root of the word Caria lies in describing a plumed helmet.

Mylasa took part in the Ionian rebellion and the Persian Wars in the fifth century B.C. In 446 B.C., following the Berymidon Battle, Mylasa joined the Attica-Delos Naval Confederacy. In 334 B.C. Alexander the Great, in his campaign in Asia, conquered south-western Anatolia, as well as Mylasa, but later gave this territory to Ada, the Carian queen. In 189 B.C. Antiochus III, the King of Syria, was defeated by the Romans and had to leave many of the Carian cities, excepting Mylasa, to Rhodians.

In 143 B.C. Mylasa was appointed by the Roman Emperor Macmilius to act as adjudicator in a dispute and thus became the seat of conventus, where the Roman governors presided the assizes. The last king of Pergamum, Attalos III, donated Mylasa to Rome in 129 B.C., and the city was reigned by Roman rulers. In Byzantine times, Mylasa was a bishopric centre. In the 13th century it was dominated by the Turks and became the administrative centre of Menteşe Gulları in 1392.

With the proclamation of the Turkish Republic, it became a township of Muğla.

GÜMÜŞKESEN MONUMENTAL TOMB

This monument is estimated to have been founded in the second century A.D. It has a rectangular grave chamber with a wall of broad-and-narrow masonry, containing four pillars supporting the floor of the upper story. The upper story is supported by an open colonnade, with a square pilaster at each corner and two partially fluted oval columns on each of the four sides.

The monument is erected on a crepis with two steps. The roof is formed of five layers of blocks, with each block placed diagonally across the angles of the one below, to form a shallow pyramid. There is a hole on the floor of the upper story, presumably to pour wine down to the deceased lying below.

GATE WITH AXE

This was built towards the end of the first century A.D. The decoration of the piers consist of a row of flutes surmounting a row of palmets. It takes its name from the double axe relief on the keystone of the arch on the outer side.

ZEUS CARIUS TEMPLE

Zeus, Zeus Carius, Zeus Carius Temple, History of Mylasa, Mylasa

The temple is on a podium, 3.5 m. in height, on the hill to the west of Hisarbaşı district. It has a single column called Uzunyuva.

AQUEDUCTS

The aqueducts in two levels along the plains in the east of Mylasa are dated to the early Byzantine period. In their construction, antique architectural pieces were reused.

BUILDINGS AS SPECIMENS OF CIVILIAN ARCHITECTURE

Entrance to the Milas houses is generally through a small or large interior courtyard. The gate to the courtyard is either on the side or below the houses lining the street. The houses are in two stories with the upper rooms overhanging the street. The wooden supports of these overhangings are plain in modest houses. In buildings from the second half of the 19th century, these supports were connected with lath and plaster workmanship known as the Baghdad technique. Most of the houses face an open hall or courtyard named “önlük”. The first floor is usually for storage. The stone paved space in front called “taşlık” is below the hall.

The kitchen, toilette and stables are in a separate corner of the courtyard. Generally an antique marble stairway leads to the second story. There are also stairways with wooden steps laid on marble blocks. On the other hand, some houses are built with the influence of European architects who came to the region shortly after the proclamation of the Turkish Republic. The latter, in contrast to typical Milas houses, were built as enclosures. They are generally on two levels where there is a living room in the centre which opens to the other rooms on the sides. The kitchen and toilette in these are within the houses.

ÇÖLLÜOGLU CARAVANSERAI

It is at Hisarbaşı district, built in 1719-1720 (H.1132). It was donated in 1738 to the medresse (theological school) built near the Agha Mosque by Abdülaziz Agha. The caravanserai is in two stories and rectangular in shape. The lower floor has arches supporting the upper story, which are somewhat broken. In the construction, plenty of stone and rubbles from previous buildings were reused. The lower floor consists of open spaces to tie up animals, which is typical of the Ottoman inns. This space is supported by columns on which the porch of the upper floor is erected. The roof is covered with grooved tiles. The building reflects the original architectural pattern on a large scale.

SAMPLES OF RELIGIOUS ARCHITECTURE HACI ILYAS MOSQUE

The mosque was built in 1330 (H.730) in the central Hacı Ilyas district of Milas during the Menteşeoğulları regime, by Şucaaddin Orhan Beg. There is a single praying room with three sections in front for congregation. The dome and the roof are covered with grooved tiles. ULU MOSQUE It was built in 1378 (H.780) in the Hocabedreddin district. It is the largest mosque in Milas. The side walls are supported with huge pillars. A lot of the material is reused. The mosque is divided into three courtyards in the south by two rows of pillars. The first pillar on the left is octagonal while the rest are suare-shaped. The courtyards on the right and at the centre have gables and the left one has a diagonal vault. The vaults are connected to the walls by arches while the gable on the right is erected on short supports. In the middle one, in front of the praying niche, there is a dome covered with lead on the outside.

The way the vaults are tied in to the dome is a good example of transition from roofs to vaults and from vaults to domes. The roof is covered with pleated tiles.

FIRUZBEY MOSQUE

It is in the central Firuzpaşa district and was built in 1394 (H.787) by Hodja Firuz Beg. It is in reverse “T” shape and has a courtyard for congregation. There are medresse rooms in the garden. Its popular name is Kurşunlu Mosque as the dome is covered with lead. The entrance portal, the courtyard for congregation, the arches, and the space between the arches, the praying niche and the pulpit all exhibit very refined stone masonry.

Red and white stones are used at the entrance portal and above the windows. The pulpit is ornamented with decoration and prayers from the Koran, written in refined calligraphy in Arabic alphabet. On both sides there are revolving columns. The dome is decorated with chisel work.

BELEN MOSQUE

Assumed to be built in the 14th century, it is on the Hısarbaşı hill in the centre of the town. It resembles the Ulu Mosque. Two rows of three pillars each divide the three courtyards. the main entrance is from the north and there is a smaller entrance in the west. The walls are made of bricks and stone, and it has a wooden roof. The minaret was built in 1811 by Ömer Agha, son of Abdülfettah. AGHA MOSQUE It was built in 1737 in Hacıaptı district by Abdulaziz Agha.

It is rectangular in shape. With the courtyard for congregation and pleated roof, it is simple in design. The minaret was built in 1885, by order of Lady Refia, mother of Mehmet Beg, descendant of Abdulaziz Agha. The medresse, built at the same time, is no longer in existence.

THE MUSEUM OF MILAS

The Museum of Milas was originally inaugurated in 1983 by the transfer of some objects from the Underwater Archaeological Museum of Bodrum, with the approval of the Ministry, as well as by compilation of works of art unearthed in excavations in the vicinity. It was opened for public on 4 April, 1987. In the garden, marble objects found in salvage and foundation excavations and during surface researches are exhibited. In the interior exhibition hall, potteries, glassware, brass and golden objects, marble heads and busts, in chronological order, dating from the Bronze Age to the Byzantine period are presented for public view.

BEÇIN

Beçin is a medieval city situated on the slope of a plateau, rising steeply to a height of 200 meters, 5 km. to the south of Milas. It was founded during the Menteşeoğulları reign and was not a significant centre in the ancient and the Byzantine periods. However, the walls of the Beçin fortress were constructed with reused material from ruins dating back to antique ages. The wall on the right of the interior gate of the fortress is erected on the marble crepis with six steps of a temple. The name of the city is recorded as “Pezona” in medieval Italian sources, as “Barçın” in Turkish and Islamic texts and as “Peçin” in later scriptures. The present-day pronunciation is Beçin. In Evliya Çelebi’s travels during the 17th century, Bevin was a town under the jurisdiction of Milas, with 20 houses built within the fortress. There were warden and 20 guards at the fortress which was then used as a prison.

The Beçin site is comprised of a fortress over a round, steep rock on the slope of the plateau and of a settlement surrounded by a 1.5 m. thick city wall at the south of the fortress. There is a single entrance in the south to the fortress which is surrounded by steep rocky slopes on all the other three sides. The entrance is defended by a high tower and double walls which are partially demolished. Evliya Çelebi mentions a trench of 10 fathoms, which is now filled with earth, and a bridge over the trench with springs.

The hidden stairway leading to the caves in the west of the fortress is also buried underground today. The region was under Turkish jurisdiction in the second half of the 13th century. Menteşe oğulları made Milas their capital at first and then moved the government offices to Beçin which was easier to defend. Beçin remained the capital throughout the rule of Tacettin Ahmet Ghazi. Upon his death, the region was conquered by Beyazid I (the Thunderbolt) when the principal was moved to Balat (Milet). Of the city, the remains of the interior fortress facing the Milas plains, the city walls of the outer fortress and of the buildings at Kepez and Siğmen have persevered to our day.

AHMET GHAZI MEDRESSE AND GRAVE

The medresse, which was built by Ahmet Ghazi in 1375 (H.777), according to the inscription above the gate, is the best preserved building in the city. There is a courtyard, 9.10 x 12.50 m. in dimension, surrounded by ten rooms. Entrance is through the monumental gate in the south of an exedra built in Gothic style. Opposite the gate is the grave of AHMET Ghazi, covered with a high dome. The grave opens to the courtyard of the medresse by a pointed arch, recalling Gothic architecture. On the outer corners of the arch, there are two reliefs of lions holding flags. The name of Ahmet Ghazi appears on the right-hand flag.

The small, arched gate in the north opens to the exterior of the medresse. The identity of the second grave, resembling that of Ahmet Ghazi, has not yet been certified. The rooms of the medresse are covered with cradled vaults. They are dark and small.

Each room has a fireplace, with two or three cupboards. The roofs are covered with earth and made into porches. On both sides, corridors and stairways lead up to the porches. Above the large rooms both on the left and on the right, there were rooms on the second floor which are now extinct. The dome of the grave is covered with tiles. The façade of the medresse, the eastern wall, 6 meters of the western wall, the interior walls facing the courtyard, the corridors and the interior of the gates are paved with sandstones.

Half of the western wall on the north and the rooms are neither paved nor plastered. At a later date, next to the outer door of the room in the east, a small, arched fountain was constructed with two lion reliefs on the panel. The square marble in the middle of the courtyard indicates the presence of a fountain for ablution.

Labranda, Zeus, history of mylasa, zeus temple

OTHER BUILDINGS WITHIN THE CITY

The city walls, enforced with two round towers on the east and the west, surround quite a wide terrain. The second preserved building within the walls is the large Public Bath located between the fortress and the Ahmet Ghazi Mosque. Evliya Çelebi mentions having witnessed the construction of Orhan Beg Mosque, built by Ibni Batuta in the 14th century. The mosque is completely demolished, but the foundations and the marble gate are standing. Of the two square tombs to the east of this mosque, the dome of one has collapsed. Further east, there is a building in quite good shape called Kızılhan, with a cradle vault on the first floor, the upper story covered with three domes and the stairway on the outside facing west.

BUILDINGS OUTSIDE THE CITY WALLS

Outside the city walls, in the south, there is a large courtyard (Emir Havlusu) used as a market place at the time; the Karapaşa Caravanserai covered with three cradle vaults, and a smaller vaulted building which is thought to be another caravanserai. The necropolis is immediately to the east of the city walls and extends through the maquis to the Kepez district which is separated from the city by a small river called Kara Ahmet. The marble grave stones, some of which were carted to the Ahmet Ghazi Medresse, represent distinguished samples of the Turkish art of the 14th and 15th centuries. At the Kepez district, 15 minutes to the east of the city walls, there is a group of buildings. Of these, the Yelli Mosque is a small one with a single dome whose courtyard for congregation is covered with two diagonal vaults. To the west, a public bath with a collapsed roof, and, in the east, a demolished medresse resembling that of Ahmet Ghazi, and, at a little distance a marble pond, 7.75×10.30 m. in size, catch the eye.

The Beçin excavations were started by Prof. Dr. Oluş ARIK in the 1970 and since 1995 are carried out by the Directorate of the Milas Museum in collaboration with Prof. Dr. Rahmi Hüseyin ÜNAL and his team. EUROMOS Euromos is located on the Izmir highway, 10 km. from Milas, and was the most important city in the ancient times after Mylasa. The name of the city was ‘Cyramos’ or ‘Hyramos’ in the 5th century B.C. The Greek form “Euromos” meaning “strong” is likely to be adopted as the policy of Hellenization by Mausolus. From an inscription we learn that Euromus had a disagreement with its northern neighbour Heracleia, which raided the territory of Euromus and carried off sacred and private property.

A Euroman citizen who had suffered in this way applied to the authorities in Mylasa, who thereupon sent an ambassador to Herecleia to solve the dispute. Although the city is in ruins, the Temple of Zeus at Euromus is among the half dozen best preserved monuments in Asia. It is in the Corinthian order and dates from the second century A.D. It has 6 columns on architrave and 9 columns on the sides.

The three columns on the north side and the one at the south-western corner are unfluted, probably because the decoration work was left unfinished. Most of the columns facing north and west have panels with a dedicatory inscription. Five were presented by physican and magistrate Menecrates and his daughter Tryphaena, and seven by Leo Quintos, another magistrate. The large but quite demolished theatre is in a recess in the hillside a little above the plain. Five rows of seats are best preserved in the north.

The agora on the flat ground is surrounded by a stoa with some of the columns still standing. Further west there is another stoa.On one of its pillars there is a long inscription recording the financial assistance of a certain Callisthenes to the city and his alliance with Iassos. At and around the Temple of Zeus, excavation and restoration work was started by Prof. Dr. Ümit SERDAR OĞLU in the 1970s but were not continued.

LABRANDA

Labranda, which was the sanctuary for Zeus Labrandos, is 14 km. north-west of Milas. The earliest ruins are from the 6th century B.C. In 6th and 5th centuries, the sanctuary was a small, artificially levelled plain used as the terrace of the temple. In 497 a battle took place in the sanctuary and the Carian army, together with its Miletian allies, was defeated by the Persians. The 4th century B.C. is when the temple gained prominence. During the reign of Mausolus (377-352) and Idrieus (351-344) as satraps, its appearance was enhanced. In 355, during an annual sacrificial feast, Mausolus was saved from an assassination attempt at the last minute.

To celebrate his narrow escape, a number of artificial terraces, a small Doric Building, a monumental stairway and two large halls of feast (Androns), a building with a porch (Oikoi), a stoa and a colonnated Temple of Zeus were erected. Upon the death of Idrieus in 344, all the constructional work ceased. Following a great fire in the 4th century B.C., the sanctuary was no longer used as a centre of cult. From Mylasa, an 8 m. wide Sacred Way leads to the sanctuary in Labranda. The pavements of this road are still discernible. There are two entrance gates to the courtyard. The one named the Doric building is an irregular rectangle and is immediately to the east of the southern propylon.

Zeus, Zeus Temple, Milas, Mylasa, History of Mylasa, Labranda

It faces north; has four columns with a front yard and a marble façade, and is Doric in style. During the Roman period, this building was added to the bath complex. The propylon displays refined masonry and is surrounded by a wall opening to long rooms by four wide passageways. The rooms are either for storage of goods or for treasury. It is part of a large complex. This building joins another one which is higher in the east, with four square rooms and a porch used for sacred feasts. A stairway, 12 m. wide, reaches the terrace in the centre. Here the Andron of Mausolus (Andron B) stands. This is the first building constructed by the descendants of Hecatomnos. With the square cella and the wide, rectangular niche, it resembles a temple.

In this niche, the statues of Mausolos, his wife and sister Artemisia and perhaps Zeus may have been standing. The Temple of Zeus on the uppermost terrace faces east. Its first phase is dated to the 4th century B.C. In the second phase, a row of columns, 6 in front and 8 on the sides, as well as a second building behind the cella (Opisthodomos) were added to align with the dimensions of the cella. The colonnaded temple was sanctified by Idrieus. Its details and general appearance resemble the Temple of Athena in Priene, which indicates that both were built by architect Pytheos. The Andron of Idrieus (Andron A) is in the south-west of this temple.

It is the best preserved building in the settlement. The south wall is 7.9 m. high from the ground. Its plan is similar to that of the Andron of Mausolus. Within the cella, traces are visible of low, plastered stone seats which were used during the sacred feasts. In the niche on the back wall, statues of Idrieus, his sister and wife Ada and Zeus stood. Oikoi is made up of two rectangular rooms of varying sizes behind the porch with four Doric columns, between the antes.

The roof of this building is a combination of Doric and Ionian styles. It may have been used both as an archive building of the sanctuary and as offices for the priests and for sacred feasts. There is a steep climb to the north of sanctuary. On the southern slope there is a tomb, 15 m. in length above the temple. The grave chamber and the entrance are vaulted. The granite roof is in Doric style. Two hundred meters to the west of the sanctuary, there is a stadium with a supporting wall on the back. At each end, the departure and the arrival signposts in stone are still discernible.

During the five-day festivals at the sanctuary, races must have been organized at this spot. The excavations at Labranda were started in 1948 by A.W. Persson from the Uppsala University in Sweden and are still under way, presided by P. Hellström.

Temples, Asia Minor, Roman Temple of Zeus Lepsynos, history of mylasa

HERACLEIA

The antique city of Heracleia may be reached by a road branching off at Çamiçi district on the Milas-Söke highway.The city is in the Kapkırı village and is 39 km. from Milas. In the antique period the city reached out to the Latmos Bay which was an extension of the Aegean Sea. However, due to alluvions from the Meander River, the bay is the Bafa Lake today. The city is named after the famous epic hero, Heraclitos. It was called Latmos in the 8th century B.C. and was seized by the Carian satrap Mausolus, during the Persian reign. It fell into the hands of Alexander during his Asian campaign and was later dominated by Seleucos.

Being cut off from the sea in the first century B.C., Heracleia lost some of its prominence. However, due to its inaccessibility, it became a hiding place for Christian hermits. The antique city, situated on a very rough and rocky terrain, was surrounded by city walls 6.5 km. long, supported by 65 towers. The walls, made of smooth rectangular and square stones, were built during the Hellenistic period. Heracleia, based on the city plan of Hippodoamos, is a good example of gridiron patches and streets vertically cris-crossing one another.

The Temple of Athena on the bluff behind the harbour is one of the best preserved buildings on the site. It is in Antis style with two Hellenistic columns. The agora to the east of the temple is on two levels, with only the first level still standing. The shops and the inns in the agora are still discernible. The walls on the south are in good masonry. They are rectangular, surrounded by porticos. The U-shaped building on the east of the agora is the bouleterion. The north-eastern walls are quite intact. The theatre is in the north-east of the city. The walls of the stagebuilding and the seats in the first cavea are discernible. Along the road to the shore and to the island, the apsidal cella and the pronao of the Endymion sanctuary can be viewed. According to mythology, Selene, the Moon Goddess, fell in love with the handsome shepherd on the Latmos Mountain and put him to eternal sleep.

On the islands in the Bafa Lake and among the rocks on Latmos Mountain, there are various monasteries. The priests arriving from the Sina peninsula and Greece founded the first monastery here in the 7th century A.D. Thirteen monasteries have been built in this area, the most famous ones being Yediler, Stylos, Soteros, Menet Island, İkizce Islands, Kahve Asar Island. During the Byzantine period, a tower was built along the Bafa Lake to protect the monasteries. In addition to the monasteries, there are numerous caves or trial units around where the monks led their solitary lives. Those closer to the monasteries are decorated with rich frescos. The designs on the walls and the ceilings depict scenes from the life of Christ, Virgin Mary and various saintsThe surface research on the Heracleia antique city is carried out annually by German scientist Annelisa Pesclow.

IASSOS

Iassos is located on a peninsula, surrounded by sea on three sides, within the Kıyıkışlacık village, 28 km. from Milas. According to mythology, it was set up by Pelopolonnesians arriving from Argos, in the 5th century B.C. and was named after Iassos, heading the colonizers. The city’s name does not appear in the records prior to the beginning of this century. The city was originally founded or an island which, with the filling up of the isthmus, became a peninsula. The major buildings of the city are located on the peninsula. The large city walls, aqueducts, necropolis and the building called the fish market are outside the walls.

The excavations revealed that the earliest settlement in Iassos date back to the end of 3000 B.C. Once a musician visiting the city gave a recital at the theatre. During the concert, a bell rang, announcing the opening of the fish market. Everybody rose up and departed except for an old man cupping his ear with his hand. The musician approached him and said, “Thank you for appreciating me and my music; for everyone else rushed out when they heard the bell “. ” what?” shouted the old man, ” Did the bell ring ?” ” Yes, why?”. ” By your leave, sir” said the old man and ran out. Strabo relates this story to emphasize how essential the sea food was in Iassos, as the soil was barren and bore no fruit.

When Alexander besieged Miletos in 334, Iassos donated a ship to the Persian navy which came to their aid. Ten years later, in Ecbatana, an Iasian named Gorgos was the armoury commander of Alexander. Another Iasian favoured by Alexander was a boy who had the curious fortune of being loved by a dolphin. It was a tradition in Iassos to bathe in the sea after exercising at the gymnasium. A dolphin would wade ashore, carry this boy away on its back and then return him safely. Alexander, hearing of this, summoned the boy to Babylon and made him a priest to Poseidon, the Sea God. The Iasians were highly influenced by this tale and in their mints of the third century B.C., the coinage shows a boy swimming beside a dolphin, with an arm over its back. Since 1960, an Italian archaeological team has been running regular excavations at the Iassos antique city.

Numerous objects have been unearthed in the course of this work. An arched gate opens up to the agora. On all four sides of the agora are porticos built during the Roman period. The bouleterion is in the south-west of the agora. The building used by the city council is circular, with an orchestra and the rows of seats are divided into three sections with four stairways. Six vaults support the seats. At the eastern corner, there is a rectangular building, 17×13 m. in dimension, with columns in the front, which has been identified as Caesareon. The ruins unearthed within the agora date back to the middle of the Bronze Age.

The stoas around the agora were built in 130 B.C. according to inscriptions. On the vast plain in the south-western corner of the agora, there is the Temple of Artemis Astias. The theatre is on the north-eastern slope of an elevation in the centre of the city. The façade of the state building is approximately 61 m. long. The original theatre was built during the Hellenistic times and the repairs and additions made during the Roman period are discernible. The medieval tower is on the highest point in the centre of the town.

It is almost a square with walls of about 2 meters in thickness. There is also a water cistern within. The harbour is between the peninsula and the mainland, approximately 850 meters in length. The tower at the mouth of the harbour is part of the wave breakers built in medieval times. The tower facing this is demolished. A chain was stretched across these two towers to prevent entrance into the harbour of undesirable vessels. There are two city walls in Iassos, the first one protecting the city and known as the big city wall, and the other in the north-west. The second wall was for regional defence. It is approximately 3.5 km. long and made of local blocks. Its height is variable at places, at an average of 3.5 m., supported by regular columns.Tombs are everywhere in the city. The agora was used as a necropolis in the Archaic age. To the west of the Roman necropolis, on the slopes, there are rock and house tombs. The most famous tomb is the monument from the Roman period in the fish market.

In the middle of a square courtyard, surrounded by porticos, on a high podium, a Corinthian mausoleum with four columns in the front rises up. It has a wide pronaos in the front. The outside walls are decorated with triflutes and plastered antes. A step on the east leads to a shallow cella. The grave chamber is supported by low columns. A small bench for the bones and niches are carved into the rocky walls. The long portico is made up of plastered columns. The vaulted roof on the western part is still standing.

The restoration of the mausoleum in the Fish Market was started towards the end of 1993, by funds allocated by the General Directorate of Rotating Capital Operations of the Ministry of Culture, as a result of which the architectural objects and other works of art unearthed by the Italian team in Iassos were catalogued and the galleries within the mausoleum were opened to the public on 11 August, 1995, as the Fish Market Open-Air Museum. The excavations at Iassos were started in 1960 by an Italian archaeological team headed by Prof. Dr. Doro Levi, and are presently carried out by Dr. Fede Berti.

ANTIQUE SETTLEMENTS NOT YET CATALOGUED AT MILAS

Within the boundaries of the Milas town, there are numerous antique settlements which have been established and recorded but, as yet, not catalogued.

THE TEMPLE OF SINURI

There is a temple on the mountains at Yukarı KalınaGıl village, 14 km. south of Milas. It was dedicated to a Carian deity, Sinuri. As in Labranda, there is a monumental tomb near the temple, probably belonging to the family of a priest.

HYDAI

It is a small city within the DamlıboGaz village, at the foot of  Karaoğlan Mountain. The name of the city is derived from the Greek word “Hydro”, meaning water. There is a little information about the history of Heyday. On a coin from the 2nd century B.C., a bearded river deity, representing the Sark Stream, is depicted, leaning against a pitcher, holding a reed in his hand, with three fish floating in the water flowing from the pitcher.

ARGYLE

Argyle is on top of a hill with double summits, at the eastern tip of the peninsula on the narrow and deep bay of the Gollum harbour. According to the epic related in Byzantines by Stephanos, Argyle was founded by the Greek mythological hero, Bellerophon. When his famous winged-horse Pegasus kicked and killed Bargylos, the hero named the city Bargylia to commemorate his friend. The hero of this epic are depicted on the coins minted here during the first century B.C., with Pegasus in flight and Bellerophon riding him.

HYDISOS

The city is on the hill with double summits, covered with pine trees, at Karacahisar village, 29 km. south of Milas. The principal deity of the city, Zeus Areios, the War God, is illustrated on the coins as a bust with a beard and a helmet, or standing, armed to the teeth.

CERAMOS

The city is located within the Ören district, 45 km. south of Milas. The deity of Ceramos was a youngster holding a double-faced axe in his hand. On the coins, he is presented standing half naked. In some coins of the Roman Empire, he is depicted with Zeus Chrysaoreus of neighbouring cities of Stratoniceia and Coinon Chrysaoris . The Arceological Museum of Marmaris is located at the Fortress. Therefore, in connection with the museum, the history of the fortress must take precedence.

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Zeus Name

Unlike many Greek deities, the origin of the name of Zeus are indisputable. “Zeus” is connected to a Dyeus ancient Indo-European deity, which roughly translates as ‘heaven’, ‘day’ (as opposed to night) and ‘clear’. All these points to its role as a god of the heavens, the sky and thunder.

Iconography

As king of the Greek gods, Zeus is constantly portrayed in art, often with specific aspects or symbols to identify him and his purpose. For example, early classical vase paintings often show him hurling thunderbolts, which identified him as a mighty warrior god, member of Hephaestus the god of the forge and the manufacturer of lightning.

However, as the classical period progressed, it became fashionable to describe Zeus seated on a throne holding a scepter, often accompanied by the goddess Nike, symbolizing his role as king and the patriarch of the gods. It is important to note, however, that Zeus was not regarded as a tyrant and literature presents it as fair and impartial, especially considering that one of its functions mani was lord of Justice.

Regardless of their specific iconography, Zeus is always depicted as an imposing man, fully grown and with a beard – that indicates their status as patriarch of the Olympic family experience, unlike other male deities such as Apollo and Hermes, which often depicted as young men (efebos), beardless, erotically attractive, but not powerful. the power of Zeus is indicated by the symbols of the eagle, bull and oak adult.

Birth

Before the Greek pantheon of gods who are familiar with the Olympus ruled on a previous generation of deities, known as the Titans held on to power. The rule of these divine beings was Cronos, son of Gaia (Mother Earth). Crono’s mother had informed him that he would be usurped by one of his sons would be tremendously powerful. Therefore, each time Rhea Cronus wife gave birth to a child who would swallow the infant god to avoid tipping their power.

Birth of Zeus Part 1

Birth of Zeus Part 2

Having swallowed Hestia, Demeter, Hera, Hades and Poseidon, Cronos was deceived by his wife, love for his son, Zeus led a secret, while offering a stone wrapped in swaddling clothes to Kronos in place of the baby. Sources differ as to the upbringing of Zeus, some say he was raised by Gaia, others by the nymph Metis, others maintain that he was raised by the goat Amalthea! In any case, all sources agree that when he was fully grown, Zeus returned to Mount Olympus to confront his father.

Void Zeus Cronos

Again, sources conflict on the details of the encounter between Zeus and Cronus, some say Metis emetic administered a drug so that Cronos devoured his children vomit, while others say that Zeus open the womb of his father free their brothers and sisters.

Zeus proceeded to release the Giants (100 giants of the hand), Cyclops (giant eye) and Hecatonchires (three giants, each with fifty heads), all the brothers of Cronus whom the tyrant had imprisoned in Tartarus. In gratitude for their freedom, the Cyclopes gave Zeus the knowledge of how to craft rays. Armed with these weapons and the help of their brothers and sisters, as well as the giants in the wild, Zeus, declared war on the Titans (this battle is popularly known as the Titans).

The Titans were defeated and consigned to Tartarus to be punished for eternity in the custody of the Giants. Atlas, however, was selected for special punishment as it had been the joint leader of the Titans (with Cronos) and Zeus was forced to bear the weight of the SJK on his shoulders forever. Not all of the generation side of the Titans Cronus, Oceanus, remained neutral, and Promethius is said to have been of great help to Zeus.

Having usurped the ancient gods, Zeus is established as the king of Olympus and lord of heaven, the delegation of domains to their brothers (eg, Poseidon was given dominion over the control of the sea and Hades the Underworld). The only people that Zeus does not claim control over fate and the fates were, which remains infallible throughout the reign of Zeus, as seen in Homer’s Iliad, where Zeus tells Thetis can not save your child’s life which is destined to die.

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Gigantomaquia

After the fall of the Titans, Zeus’s grandmother, Gaia, is angry at the new order of the gods, either because he felt that the Titans were treated unfairly, or because he felt he was not being honest enough in the Olympic scheme new. Therefore, in revenge, gave birth to a race of giants, hideous creatures, gigantic in size and almost invincible.

Among the hordes of beasts were known as Echidna and Typhon. As soon as they were born, these giants launched an offensive on Mount Olympus, the gods forcing wages to fight again. The Giants tried to reach heaven by piling mountains of Thessaly, Ossa and Pelion.

The gods were against the giants, but would not have won if not for the help of Athena (which some sources say he was born in the midst of the battle of the head of Zeus) and Heracles, who struck the death blow to Alcoyoneus The leader of the Giants. The Gigantomaquia was a popular subject in classical art, often displayed in temples, as the eastern metopa the Parthenon in Athens.

The wife of Zeus

Having established himself king of the gods, Zeus made Hera his sister, his wife and the queen (and very likely, because of this union that Hera is known as the goddess of marriage). Hera is almost always portrayed as the wife of Zeus and can hardly be considered an important mythological figure itself hour.

She appears mainly as an interference in the affairs of Zeus, often demanding vengeance fierce lovers of her husband. A good example of this is when Zeus fell in love with Io, Hera, with full knowledge of this, Zeus forced to hide the truth by transforming the girl into a cow (Promethius Bound by Aeschylus). Hera is also known to have viciously attacked the illegitimate children of Zeus, Heracles most infamous, which is caused to go crazy and kill his own wife and children.

Zeus famous lovers and children

Apart from Hera, Zeus’s lovers were many and varied, sometimes their emotions down to the goddesses, other mortal women. As mentioned above, Zeus raped Io, and seems to have had a great love for the girls, going to have sex with girls as Leto (who raised Helen of Troy), Alcmene (who raised Heracles), Europe (which raised Minos and Sarpedon), and many other lesser-known issues are listed along the mythological tradition.

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These women and children, Hera was able to pursue, however, when Zeus decided slept with a goddess is limiting his ability to punish, and Zeus decided that he slept with a goddess often enough. Among her lovers was divine Leto (mother of Apollo and Artemis), Mnemosyne (which gave birth to the nine Muses), Dione (mother of Aphrodite) and Demeter (Persephone wearing).

It is theorized that these relationships were not punished as they were in some way universal and natural – Guerber suggested that as Zeus was the god of heaven, his affairs with beings as Dione (moisture) is symbolic, not unlike its relationship with Juno (the atmosphere).

Therefore, it appears that Zeus affairs with women were many and almost always result in a child. the love of Zeus, however, not restricted to women, as evidenced by the famous example of Zeus, who was obsessed with a handsome young man named Ganymede, kidnap the child and take him to Olympus to be cup bearer immortal the gods and his consort.

Although this type of behavior can be seen as scandalous in today’s society, the Athenian practice of pederasty (in which a senior citizen male take under his wing a young – efebo to present it in the ways of adult society while conducting a sexual relationship) was common and more or less essential part of puberty for a girl. Thus, in this myth, Zeus can see that taking the role of lecherous rapist as in its relations with mortal women, but a mature, responsible citizen, induction of a naive child in the forms of society the gods.

Zeus and Humanity

The relationship in which Zeus held the man is not clear, as different myths concerning the relationship between Zeus and meetings with varied human evidence. For example, in the famous myth of Promethius and Pandora, Zeus forbids man to take fire from Zeus to the gods do not want to and to prevent human beings move by obtaining the cooking methods on food forging tools and keep warm.

When Promethius disobeyed the decree for stealing a spark of divine fire and giving it to men, Zeus chained the Titan and punished him with an eagle kissed his liver every day. Not satisfied with punishing Promethius, Zeus also had their gods fellow workers in the first woman, Pandora, and gave the world a box was never opened. However, Zeus had given him an intense curiosity, which leads to his being unable to follow instruction and opening the box, releasing all the evils of the world to plague mankind.

While history suggests that Zeus had great animosity towards humanity as a whole, it seems that later in the development of the human race softened the feelings of Zeus, as shown in the story of Philemon and Baucis. According to Guerber version of the myth, Zeus often visited the earth, assuming a disguise, and the visit of men to determine the state of the world firsthand.

One day, Zeus deigned to visit the family poor but pious Philemon and Baucis. When Zeus came to the appearance of a mortal, the couple were eager for the hospitality in accordance with the laws of xenia (a specific code to make caring friend invited a guest, by the way Zeus was the guardian of foreigners and the executor xenia) and chose to kill their last chicken to feed their guests. Seeing Zeus revealed his generosity and gave them both a long life of service to the gods as he wished, and when he died Zeus transformed both oak trees standing in front of his church for centuries.

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Cult of Zeus

Although, as the chief god of the Greek pantheon, Zeus had places of worship in Greece, the largest electoral district and most famous was Panhellenic in Olympia. It was in this place that the ancient Olympic Games originated, and men from all over Greece during the build up to compete against each other for their own honor and his city-state.

These games were very politicized, often in conflict with competing cities for the glory and the prestige of victory. In fact, it is normal to have treasures Panhellenic enclosures in which to save the votive offerings from different cities, the treasures of Olympia is located on the main road through the site, promoting gifts and no city wanted to be shown up by their neighbors for not gifted enough. The temple of Zeus at Olympia was home to the famous statue of Zeus, now lost, was one of the wonders of the ancient world and Pausanias (an ancient Greek travel writer) urges everyone to visit Olympia to experience.

The place of worship of Olympia may have been the largest in existence, but there were other sites throughout Greece, each with slightly different ideas about Zeus, their role and how to worship him. For example, Herodotus tells us that Zeus was often perceived as a god of time, so that worship is often concentrated at the top of the mountains near the sky.

The most important of the mountain of Zeus-sites was, of course, Mount Olympus, although no archaeological evidence of a peak-sanctuary, is likely to have been or some kind of seal on the mountainside, or the Olympic rituals were conducted there. These shrines, however, have dug in other places, for example, on Mount Hymettus, and it seems as if these were related to rain rituals.

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Although rare, Zeus is sometimes referred to in ritual contexts as “signals” or “the harbingers of ‘, suggesting that performed some kind of oracular function. As Zeus was an incarnation of fate, among other things, it seems asked appropriate omens of divine favor rather specific as no amount of prayer will allow Zeus to go against the course of destiny.

This aspect of Zeus is further illustrated by a few oracular sites, at Dodona, in Epirus (reported as the oldest of Oracle in the Greek world, active until the end of the eraas Hellestic well as in Siwa, Egypt. Hornblower states that priests Oracle interpret messages given by God, in the forms of the flight paths of birds in and around the sacred oak trees, divination by lot (cleromancy), by the sound of a gong and / or singing the birds nearby.

As mentioned above, Zeus was traditionally represented as a man fully developed. The cult in Crete, however, seems to have worshiped Zeus as an Adonis like all art that represents it shows a young man with long hair at the edge of manhood.

Many features of Zeus

Zeus, like most of the gods of the Greek pantheon, had many roles and epithets aside from its primary function as a weather god and the king of Olympus. Zeus Panhellenios its title shows its applicability to all of Greece as it literally translates as “Zeus of all the Hellenes.” As mentioned above, Zeus was the lord and executor of Xenia, what is the name of Xenios Zeus, the patron deity of hospitality, friendship and evaluation, punishment of those who violated the laws of xenia. In addition, Zeus watched Agoraios trade relations in the market (agora) and was ready to punish the rogues, thieves and unfair traders.

Another aspect of Zeus was the guardian of oaths and punish those who violate the oath. As a result, oaths were often sworn by almighty Zeus’ and people who violated the terms of his oath were made for
Zeus, man?

Euhemerism is the method of interpretation that seeks to rationalize the fantastic to make it more understandable and hopefully reveal an indication of the truth behind these stories. The founder of this school of thought, Euhemerus, proposed the idea that Zeus was not a god at all, but I was a king, who had been glorified after his death, probably with some kind of extravagant monument, and his fame has led to stories of his life is distorted until it finally became a deity in the minds of later generations. Greek Mythology

More Pictures about Zeus and  Zeus Gallery

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