Hierapolis stands as an ancient thermal spa city built atop the surreal white travertine terraces of Pamukkale. These terraces – called the “Cotton Castle” in Turkish – were formed by calcite-rich hot springs cascading from a 200-meter cliff, creating an otherworldly landscape of petrified waterfalls and stepped pools. But Hierapolis itself is far more than a geological wonder. As the UNESCO World Heritage Centre notes, Hierapolis was founded in the late 2nd century BC by the Attalid kings of Pergamon, specifically as a healing retreat exploiting these very springs. Even today, “the ruins of the baths, temples and other monuments can be seen at the site”. In short, Hierapolis was the Roman-age spa city built by Greek rulers, while Pamukkale is the natural backdrop – they share one ticket but are distinct elements of the same site.

The most striking special feature of Hierapolis is exactly this fusion of nature and culture. Tourists flock here not only for the pure white travertine pools, but also for the vast archaeological ruins sprawled beneath. Visitors can walk among monumental baths and colonnaded streets, a theater still seating thousands, and an immense necropolis, all framed by shimmering pools. This is a world heritage site where bathers and pilgrims alike once mingled, and the layered history remains impressively visible. Unlike many ancient cities that are only a pile of stones, Hierapolis’ ruins stand in a dramatic living landscape of mineral terraces and hot springs – truly an “exceptional example of a Greco-Roman thermal installation established on an extraordinary natural site”.

One recurring question is whether Hierapolis is worth a visit, especially since many come for Pamukkale’s travertines. The answer, from any perspective of cultural travel, is an emphatic yes. The scale and preservation of the city are breathtaking. Its ancient theater, for example, is one of the largest in Anatolia and could hold about 10,000 spectators. Its necropolis – one of the largest ancient cemeteries in Turkey – stretches for kilometers with well over a thousand tombs. There is the sacred site known as the Plutonium (literally “Gates of Hell”), a chapel to Pluto that was actually built over a toxic spring on a fault line. Among many temples, there is one dedicated to Apollo and the underworld deities, showing how this was a place of both healing and mystery. Every corner yields a story: Roman emperors like Hadrian and Septimius Severus rebuilt much of the city, while early Christians turned it into a bishopric centered on St. Philip’s martyrdom. The UNESCO summary observes that Hierapolis’ healing springs were inseparable from its religious and social life, and today the ruins eloquently express that unique blend.

In practical terms, Hierapolis and Pamukkale are ticketed together, but they reward two very different interests: one is natural wonder, the other is history-archaeology. You will hear in travel forums that visitors sometimes come only for the travertines and skip the ruins. However, for those seeking more depth, Hierapolis delivers a second journey – through antiquity. The question “What is special about Hierapolis?” is best answered by walking its grounds and imagining the bustling marketplace, the healing rituals, and the pilgrims who once filled this city. As one UNESCO report puts it, the integration of the White City’s ruins and the terrace landscape is exceptional. This guide will make clear: Hierapolis is not just next to Pamukkale – it is the ancient heart that once animated the cotton-white slopes with human life, and it deserves its own place on every traveler’s itinerary.

The Unforgettable History of Hierapolis: From Phrygian Cult to Roman Metropolis

Hierapolis did not spring into existence fully formed in the Roman era. Its roots go back to the Phrygian era of Anatolia. According to local tradition and archaeology, the site may have been sacred even before Greece. One legend (mirrored by an official Turkish museum narrative) is that the city was named after Hiera, wife of Telephos, a mythical Phrygian king of Pergamon. In any case, a Phrygian mother-goddess cult (Cybele or a local variant) seems to have worshiped the steam vents here. The thermal springs were already sacred or at least medicinal. Pilgrims and slaves afflicted by illness likely came for healing long before any formal city.

The formal founding of Hierapolis came in the Hellenistic age. In the late 2nd century BC, Hierapolis was established as a spa resort by the Attalid dynasty of Pergamon – Greek kings who expanded their control in Anatolia. King Eumenes II (c. 189–159 BC) of Pergamon is often credited with building up the town. The city was built on a grid plan, typical of the Hellenistic cities (and later adopted by Romans). It was intended as both a retreat and a demonstration of Pergamene power. Hierapolis’s first big temple would have been to Cybele or Artemis; later, Apollo claimed part of its worship. But the core reason for Hierapolis’s existence was its thermae – sumptuous bath complexes where visitors could soak in the hot, mineral-rich water and seek healing.

When the last Attalid king (Attalus III) bequeathed his kingdom to Rome in 133 BC, Hierapolis passed into Roman hands as part of the province of Asia. The Romans further invested in the city. In fact, Roman emperors and wealthy Romans saw Hierapolis as a key spa destination. Coins and inscriptions show emperors visiting, and imperial patronage funded construction. The city’s golden age was roughly the 1st through 3rd centuries AD. It was during this period that monumental public works were erected: vast baths, a monumental fountain (nymphaeum), a gymnasium, an odeon (small theater), and above all the great theater with its marble friezes. A Frontinus Street, lined with colonnades and fountains, became the city’s grand avenue. Trade flourished too – notably wool and textiles, famously cleansed by the hot spring waters (ancient sources mention wool scouring). Hierapolis was prosperous, with local elites funding massive tombs in the necropolis and luxurious villas in the city.

This era was not without turmoil. The region is seismically active, and Hierapolis suffered frequent earthquakes. In AD 60 (during Nero’s reign), a major quake leveled much of the city; the Romans rebuilt it on a grand scale, which is why we see lavish 2nd-century structures. Centuries of smaller shocks kept the city in a cycle of destruction and repair. Despite these quakes, Hierapolis was a flourishing center of health, religion and commerce. It combined everything a Roman city of the period offered – a forum, temples to Zeus and Apollo, baths for every budget, libraries, colonnaded streets, and an odeon for intimate performances. Local coinage and inscriptions show a thriving civic community.

Late antiquity brought profound change. By the 3rd century AD, as the Roman Empire Christianized, Hierapolis also transformed. It had already become a Christian bishopric by the early 4th century. The most dramatic chapter of this era is the story of St. Philip the Apostle. According to tradition and ecclesiastical sources, Philip (one of the twelve disciples) came to Hierapolis around AD 80. There, he was martyred for the Christian faith. Ancient texts say he was crucified upside-down, much as tradition holds of Peter’s martyrdom. His death site soon became a pilgrimage destination.

By the time of Emperor Constantine (4th century AD), Hierapolis was solidly Christian. Several churches were erected, and the city earned the title of metropolis (the seat of an archbishop) in Phrygia. The centerpiece was the Martyrium of St. Philip, an octagonal shrine built around the supposed tomb of the saint. This church (early 5th century) was extravagantly designed: an inner octagon radiating chapels and polygonal halls, itself encircled by a portico. Pilgrims in Late Antiquity would climb a monumental stairway up the hill to worship there, bearing witness to how Christianity had repurposed Hierapolis’s sacred landscape.

But Hierapolis’s days were waning. A series of calamities and invasions in the 7th century had a devastating effect. In the 620s–630s AD, the city fell briefly under Persian Sassanid invasion. Soon after, in the 7th century, a great earthquake struck. One source notes that “a large earthquake destroyed many important monuments” at this time. The surviving city shrank into a smaller late-Roman town. Then came the Seljuk Turks. From the late 11th century, the region saw Turkish incursions. By the 12th–13th centuries, Hierapolis was part of the Seljuk realm, and a small garrison town. The great baths were still in use for a while, and archaeologists found an inscription recording a 13th-century repair of the Plutonium (sanctuary of Pluto) dating to 1268 AD, showing some continued reverence.

The final blow was natural. In the late 14th century a catastrophic earthquake nearly destroyed what remained of Hierapolis. The city was essentially abandoned after that. Over the next few centuries, it vanished from collective memory except as a source of building stones and a handful of humble farmers. European explorers “rediscovered” it in the 18th–19th centuries (e.g. Pierre Gilles in 1545, though his drawings were lost). But centuries of silence had ensured that for modern visitors, Hierapolis would emerge gradually from the travertines. Today its story is told in stone and earth: Phrygian cults, Hellenistic spa, Roman metropolis, Christian pilgrimage center, then decline. Each layer has left an imprint on Hierapolis’s ruins.

Thus the history of Hierapolis is a microcosm of Anatolian antiquity: a sacred site that grew into a city under the Greeks, blossomed under Rome, adapted under Christianity, and finally petered out after medieval turmoil. Every ruin has context: the necropolis is testament to early believers’ hopes for healing and afterlife, the theater to civic life, the Martyrium to faith. As this guide will show, the ruins on the ground make sense only with this story. We will later encounter stones and hear them speak, but first a visitor must plan the journey…

Planning Your Visit to Hierapolis & Pamukkale: The Complete 2025 Guide

How to Get to Hierapolis from Denizli, Istanbul, and Other Hubs

Hierapolis and the neighboring travertines of Pamukkale lie about 20 km north of the city of Denizli in inland Aegean Turkey. Denizli itself is well connected: the Denizli Çardak Airport (DNZ) receives daily domestic flights from Istanbul, Antalya, and Izmir. The flight from Istanbul takes roughly 1 hour 10 minutes. From the airport, Hierapolis is a moderate drive – approximately 68 km (about 50–60 minutes) by car. Taxis and shuttles are available outside the terminal; a hired car gives flexibility to explore nearby sites as well.

Denizli’s intercity bus terminal (otogar) is another gateway. Full-size coaches run between Denizli and major cities: from Istanbul (10–11 hour journey, about 600 km), from Izmir (roughly 4 hours south), and from Antalya (around 4–5 hours south via Fethiye). For example, the Kamil Koç line offers a direct bus Istanbul–Denizli about every 4 hours (typical travel 10h40m). Bus tickets can cost around 850–1200 Turkish Lira (roughly €15–25), varying by season. Overnight buses are common, which saves a night’s lodging and gets you to Denizli by morning.

From Denizli city centre to the Pamukkale area, local minibuses (dolmuş) run frequently. They depart from the lower bus station platforms (Gate 76) and head north through the cotton-terrace hill to Pamukkale village. The fare is very modest (around 50 TRY, about 1 euro). These minibuses stop at Pamukkale and also at a North Entrance by the necropolis. If you arrive by bus in Denizli, ask locals for the “Pamukkale dolmuş” and you will be directed easily. Note that the minibuses have only about 20 seats, so they can fill up; however, they run roughly every 20 minutes throughout the day.

Finally, if you are self-driving, the roads are good. Pamukkale is well-signposted off the D20 highway. From Denizli drive north on D585, then follow signs up the travertine hill. If coming from the coast, Pamukkale lies roughly on the route between Bodrum/Fethiye and Antalya; it makes a natural stop on a Aegean–Mediterranean road trip. The drive from Istanbul is about 562 km (roughly 6h20m) if you take the highway through Afyon. Car travel allows exploring at your own pace. Street names may be transliterated (“Hierapolis” or “Pamukkale” signage), but any GPS will get you to the main parking lots at the site’s southern entrance.

By Air: Flying into Denizli Çardak Airport (DNZ)

Turkish Airlines and AnadoluJet operate flights to Denizli Çardak from Istanbul (two airports). These are daily and take about 1h10. Seasonal flights also connect from Antalya and Izmir. Once at Çardak, the simplest way to Hierapolis is by rental car or taxi. Some shuttle buses can be booked (shared minibus or private transfer, especially through local tour operators). The cost of a taxi is on the order of 1,000–1,200 Turkish Lira (mid-2020s) for the 70 km trip; negotiations or pre-booking can help control this. A private transfer may be worthwhile if you prefer hands-off logistics. Alternatively, Çardak Airport is small enough that some travelers even rent a car right there to drive to Pamukkale village.

By Bus: The Most Common and Affordable Route

As mentioned, most overland travelers use buses. From Antalya, Denizli is about 220 km away (about 3–4 hours). From Izmir, it’s roughly 240 km (4 hours). All these routes converge on Denizli’s bus terminal. Upon arriving in Denizli, follow signs to Pamukkale: minibuses depart frequently and go on the highway up to the travertines. A direct bus from Denizli terminal to Pamukkale village costs just 50 TRY. From Pamukkale village, the archaeological site is a short ride or walk (see below). In summary, a common itinerary is: Istanbul to Denizli by overnight bus, then a short local minibus to Pamukkale/Hierapolis.

By Car: A Road Trip Through Ancient Phrygia

Driving gives flexibility to visit neighboring antiquities. The route via Izmir and Afyon or via Istanbul highway runs through rural Anatolia dotted with classical ruins. For example, a drive from Izmir to Pamukkale passes near the ancient cities of Laodicea on the Lycus and Colossae. If taking a coastal route, you can plan a loop including Ephesus and Aphrodisias as well. From Istanbul, the modern D650/AE80 highway covers the 560+ km distance in about 6–7 hours, faster with breaks. Turkish highways are generally safe and well-maintained.

Make sure to allow a margin of time. Roadside amenities (gas stations, restaurants) are frequent. Getting off the freeway, you will ascend a forested hill to reach Pamukkale’s travertines (and Hierapolis above). The road itself threads through the terraces. Note there are three main visitor entrances: we discuss those below. But by car, the most convenient approach is usually the southern gate (with large parking area) which is near the base of the travertines.

From Pamukkale Village: A Short Walk or Shuttle

Many travelers stay in Pamukkale village itself – a small town of hotels and pensions right at the foot of the terraces. From there, the most scenic route to Hierapolis is via the Southern Entrance, also known as the town or “basin” entrance (gate 37 on some maps). You must approach on foot. The village is adjacent to the travertine fields; from the southern entrance one walks up the white pools barefoot (as shoes are not allowed on the travertines) for roughly 20–30 minutes. This is a lovely stroll in cooler parts of the day, as the travertines and views open out. The path eventually reaches the entrance plaza for the archaeological site. Be warned: the walk is slippery and can be demanding in midday sun, and you must carry your shoes in a plastic bag while walking on the limestone. The benefit is that this entrance offers beautiful panoramic views of both the travertines and the city ruins as you ascend.

If walking uphill is too much, there are alternatives. A small shuttle service (a kind of electric cart) often operates for a fee, taking visitors from Pamukkale village near the terraces up to the site entrance. Also, some minibuses and taxis are willing to drop passengers at the North Entrance (to the archaeological site) instead of at Pamukkale village. The North Entrance (gate 32) lies on the opposite side of the hill, near the necropolis. From the North Entrance one can begin the tour by descending through the tombs into the city. This entrance is approached by road rather than via travertines, so it can be reached by dolmuş (they loop past it) or taxi.

In summary, arriving from Pamukkale village, you can either:

• Walk up the travertines from the southern entrance (20–30 minutes, barefoot).
• Take a shuttle/cart or taxi to the north entrance, and walk downhill into the site.
  Either way, you end up inside the Hierapolis archaeological grounds. Guides often recommend starting at one gate and exiting the other, to see everything in between.

Hierapolis Entrance Fees 2025: Tickets, Combined Passes, and Museum Access

Good news for travelers: a single entrance ticket covers both Pamukkale travertines and the Hierapolis ancient city (except the special pool, see below). As of 2023 the ticket has been 30 Euros (approximately USD 32) for foreigners. The cost in Turkish lira fluctuates with exchange rates, but is roughly around 600–700 TRY. Turkish citizens pay separately in lira (and many Turks use the MüzeKart, a museum pass). The general entrance ticket grants access to all open areas: the ruins of Hierapolis, the travertine terraces of Pamukkale, and the Hierapolis Archaeology Museum. (The museum, housed in the old Roman baths, is on-site and does not require a separate pass beyond the general ticket.)

One thing to note: the Antique Pool (Cleopatra’s Pool) requires an extra ticket. This is a coin-operated pool where visitors can swim among submerged marble columns. It is not included in the main ticket. Admission to the Antique Pool is available at a small booth by the pool itself, for about 15–20 TRY (2023 rates). If you plan to swim, budget that extra cost. Otherwise, see the pool from the railing without paying.

Tickets can be bought at any of the entrances’ kiosks (north, south, or travertine entrances) in cash or by credit card. The ticket includes free entry to the Hierapolis Archaeology Museum (worth a visit), and also covers the ability to wander among the travertines in designated zones. Do not step off the marked path onto the terraces except where permitted (barefoot path) – this is strictly prohibited by conservation rules.

In addition to the main ticket, Turkey offers the MüzeKart, a pass that can be cost-effective if you intend to visit many archaeological and historical sites in a year. The MüzeKart (Anatolia) costs around €80 and allows unlimited access for one year to some 300 sites including Hierapolis/Pamukkale. If Hierapolis is one of several Turkish sites in your plans, it may be worth the investment. The MüzeKart is valid at the gate (the Denizli Museum Pass section is indicated on many ticket boards).

One final practical note: tickets are typically valid for one day (until the site closes that evening). Visitors who depart and return the same day do not need a second ticket. If you stay past midnight (unlikely, since the site is closed at night), that is not covered – but again, the site closes by around 8 PM in summer, 6 PM in winter.

Opening and Closing Hours: Planning Your Day for 2025

Hierapolis and the travertine terraces are open year-round, but hours vary by season. In summer (approximately April 1 to October 1), Pamukkale/Hierapolis opens early (around 06:30 or 08:00) and closes late (around 20:00), allowing for a long visiting day in the soft morning or evening light. In winter (October to April), hours are shorter, roughly 08:00 to 18:00. (Exact dates can shift, so it is wise to check the current schedule on the Denizli Culture Ministry site or signage at the site ahead of time.)

Example opening hours found online: in summer, open from 06:30 to 20:00 daily; in winter 08:00 to 18:00 daily. Some entrances may have slightly different times (for instance, one gate opens at 06:30 while another at 08:00), but these differences are minor. The museum’s hours are similar, with last entry about 15 minutes before closing. The Denizli Hotel travel guide confirms these general times and notes that one can buy a single ticket valid until closing time.

It is wise to arrive as early as possible in the day. Hierapolis and Pamukkale are extremely popular; UNESCO reports that roughly 2 million people visit per year (averaging some 5,500 visitors a day). Midday and early afternoon can be very crowded. By contrast, early morning light on the white pools, with fewer tourists around, is magical. If you stay in Pamukkale village, consider walking up as the site opens to enjoy cooler conditions and better photos. Late afternoon is another good option: the sun softens and the crowds thin as closing time approaches.

How Long Do You Need at Hierapolis? A Strategic Itinerary

A common question is: “How much time should I allocate for Hierapolis and Pamukkale?” The answer depends on your interests and pace. On a tight schedule, one can see the highlights in a few hours; a more relaxed visit may take an entire day. Here are three sample plans:

• 3-Hour Express Tour (Highlights Only): If your trip is limited (for example a day-trip from a cruise or nearby town), focus on the main draw. Enter by the North gate (through the tombs) or walk up from Pamukkale southern entrance. In 3 hours you can cover: the Temple of Apollo and Plutonium (Pluto’s Gate), the Theatre (including the carved friezes on its stage wall), the Martyrium of St. Philip, and a quick pass by the terraces of Pamukkale. This itinerary skips much of the Necropolis and the museum. It is feasible if you don’t linger, but expect to rush. Many travelers using tours from Denizli or nearby resorts adopt a 3–4 hour schedule. You must keep track of time, as the museum closes at dusk, and the pool’s hours align with site closing.
• Half-Day Deep Dive (4–5 hours): With more time, add depth. After the main sights above, spend 30–45 minutes in the Hierarchy Archaeology Museum to see the fine collection of sarcophagi and statues. Then allocate 1–2 hours to explore the Great Necropolis in detail – the tomb inscriptions and types, the oddities like the grotto tombs (framed by a carved facade). Walk the length of Frontinus Street. If open, wander the Roman Baths and Basilica at the North gate. Finally, take a dip in Cleopatra’s Antique Pool (extra fee) for at least 20–30 minutes, then relax on the edge of the travertines, perhaps finishing with a quick barefoot stroll on Pamukkale’s terraces. This half-day gives both the narrative history and the leisurely enjoyment of the site. Bring snacks and water; on-site cafes are limited to the museum area only, so best to be self-sufficient.
• Full-Day Experience (7–8+ hours): For the enthusiast traveler, a full day (or even two mornings) can be rewarding. You can combine multiple visits: first, spend the morning on site as above (Martyrium, museum, etc.), then in the afternoon soak in the thermal pools of Pamukkale (if public pools reopened nearby) or tour a nearby town. Alternatively, do Hierapolis in the morning and then descend to fully explore the travertine terraces (they are part of the ticket area) in the afternoon. A full-day allows you to linger in shade, read inscriptions, sketch a ruin, or take photos at leisure. If staying overnight at Pamukkale village, a second visit at sunrise can reveal ghostly mist over the white cliffs and a tranquil World Heritage site almost to yourself.

In short, plan at least 3–4 hours for a worthwhile visit, and more if you enjoy history and want to avoid feeling rushed. Remember, the ticket is valid all day, so take advantage. Time can fly at Hierapolis: what seems like a casual stroll can uncover unexpected finds (a hidden inscription here, a sculpted frieze there). Use our self-guided tour below to chart your course through the ruins; it can serve both as an orientation if you have limited time, or as a detailed companion for a longer stay.

What to Wear and What to Bring: A Practical Checklist

Visiting Hierapolis–Pamukkale requires some planning for comfort and safety. The site is mostly exposed limestone with little shade, and the ground can be uneven. Here is a checklist of recommended items and attire:

• Sturdy walking shoes: Wear comfortable closed shoes with good tread. (They must be easy to slip on and off, since you will remove them for the travertine terraces.) Sneakers or sandals with straps are good. Avoid stilettos or flip-flops. Although the terraces section is barefoot, the rest of the ruins have rough paths and steps.
• Sunscreen and hat: The sun in Denizli can be intense, especially May–September. A broad-brimmed hat and high-SPF sunblock are essential. Temperatures can soar, so protect yourself. Bring sunglasses too.
• Light, breathable clothing: Natural fibers like cotton or linen in light colors are ideal. A long-sleeved shirt and pants can protect you from sunburn and the occasional ankle-scratching ruin.
• Swimwear and towel: The waters are the main attraction here, so come prepared to swim. Either wear your swim suit underneath your clothes (as no private changing rooms exist), or pack it and change at the pool. Women may prefer a rash guard or cover-up. Bring a quick-dry towel. There are only modest changing facilities at the Antique Pool, so be prepared to change in a stall.
• Plastic bag for shoes: When entering the travertines, you must carry a plastic bag for your shoes. Put them in that bag when going barefoot. (Note: like at other thermal sites, walking on travertines is done barefoot to protect the limestone.) The site provides large plastic bags at the entrance for this purpose.
• Water and snacks: Carry at least 1–2 liters of water per person. There are a few fountains and one cafe near the museum, but at the moment water is only cold and can run out in peak season. Having water on hand prevents dehydration. A few energy bars or fruit for mid-tour snacking is wise since lunch options are limited to the café or nearby Pamukkale village.
• Camera and extra batteries: You will want to photograph details from every angle. Make sure your devices are charged, as there are no charging stations. (Also, bring spare cards or batteries.)
• Daypack: A lightweight backpack or bag to hold your items (water, hat, shoes bag, camera, etc.) is useful. Keep it small enough to carry easily on uneven ground.
• Light jacket or shawl: Outside of high summer, mornings and evenings can be cool, especially on the terraces. A thin cover-up is recommended from late fall through early spring.
• Cash and ID: Credit cards are accepted for tickets, but it’s handy to have some Turkish Lira for small purchases (snacks, souvenirs, and the separate Cleopatra Pool ticket). Don’t forget your passport if planning any special tour bookings or if asked at entrance (Turkish nationals may get discounts, foreigners pay full price).

By dressing sensibly and packing these essentials, you will be ready for anything Hierapolis throws at you. The key is to be prepared for sun and uneven walking. Hierapolis can be sweaty work in summer or chilly in winter breeze up top. Plan layers and protect yourself from the elements.

A Self-Guided Walking Tour of Hierapolis: Mapping the Must-See Ruins

Hierapolis is expansive, covering roughly 1 square kilometer of excavated ruins. The best way to appreciate it is by meandering chronologically or geographically through the site. Below we outline a logical walking route starting from the city entrances. As you visit each location, the historical narrative will come together. This tour assumes you have entered from either the North or South (east or west) gates – both ultimately lead into the main street.

The Grand Entrance: The Domitian Gate and the Byzantine Walls

If you entered from the northern necropolis side, your first sight is the Gate of Domitian. This monumental triple arch gateway once marked the city’s approach from the outside world. Built around the end of the 1st century AD by the Roman proconsul Sextus Julius Frontinus, it was named for Emperor Domitian. Huge circular towers flanked the arches; only their stone foundations and lower sections now remain. The central archway led onto Frontinus Street, Hierapolis’ main colonnaded avenue.

From Domitian Gate one looks west down Frontinus Street toward the theater. The street originally ran about 14 meters wide with colonnade porticoes on both sides. Merchants’ shops and fountains would have filled the gaps. Much of the street’s paving survives, though parts are now buried under silt or collapsed into the antique pool. The best-preserved stretch is between the Domitian Gate and the Northern Byzantine Gate further down. As you walk this street, imagine students and shoppers in Roman tunics, and perhaps marvel at the multi-story façade of the theater that fronts it at the far end.

Immediately past the Domitian Gate, on the right side, you will see the ruins of the public latrines. In the 1st century AD, these were highly sophisticated. The latrine building was a long Doric structure, some 20 by 6 meters. Inside were stone benches with holes and running water underneath – an early version of a sewage system. Archaeologists have found carved inscriptions listing the merchants who paid for seats (hence the emphasis on cleanliness and status). Today it just looks like a ruined platform with man-made channels, but it was once state-of-the-art sanitation. Look for the channels carved into the marble slab. (Note: please do not attempt any “selfie on ancient throne” photos here – respect the monument.)

Passing the latrines, continue a few meters west to reach the Northern Byzantine Gate. In the late 4th century, Hierapolis was fortified by Emperor Theodosius I, and this gate (with twin square towers) was built in the city wall. The lintel still bears a carved cross. A smaller “Southern Byzantine Gate” of Theodosius survives at the other end of the main street (near where you entered, if you came up the terraces). These gates underscore that in Byzantine times Hierapolis was treated as a fully fortified town. (Between the two Byzantine gates, Frontinus Street narrowed and buildings encroached the road.) For now, face into the city through the Northern Gate to continue our tour eastward.

The Main Colonnaded Street and the Roman Latrine

From the Northern Gate, continue straight onto Frontinus Street (also called Decumanus). You are now fully inside the city center. The street is roughly aligned east–west; walk eastwards along it. To your right will soon appear the massive rectangular Latrine (we already passed one near Domitian, but this is a separate facility) – though in ruins, you can identify its outline and water channels. It was a fine public loo, again with stone seating and a vaulted roof originally.

Look around at the leftover floor and wall fragments. In Roman times, this street would have been lined with colonnades and benches. The remaining columns and bases around you hint at busy market stalls and statues of donors. To the left or right of the street, smaller shrines and temples would have stood. (Excavations have uncovered remnants of cult statues in shallow alcoves, though many artifacts are now in the museum.)

After about 100 meters of walking, you will reach a central crossroads. In the middle stands an enormous base of a giant statue pedestal (the Tetrapylon) made of marble blocks and columns. This was a ceremonial fountain monument (nymphaeum), though today only its podium remains. Imagine that four ornate sides once towered up with Corinthian columns and carved reliefs of tritons (sea-gods) and Amazons. Water likely spewed from carved gorgons on each side into a basin below. This fountain was built during the reign of Alexander Severus (early 3rd century) and measured about 60 meters wide in its day. It would have been an impressive decorative center for the city.

Once you’ve taken in the broken fountain remains, continue straight east; the road bends slightly right and then split. One branch goes uphill (toward the Martyrium), the other leads directly down a long flight of steps to the Colonnaded Avenue.

At the bottom of those steps lies the Great Necropolis (you will visit in reverse order shortly). But first, look back up at the base of the hill: to your right (south) is the area of the theater, and to your left (north) are more baths and markets.

The Magnificent Roman Theatre of Hierapolis

The Roman Theatre in Hierapolis was the city’s architectural jewel, and its remains are among the best-preserved structures in the site. This theater was built in the early 3rd century AD (during Emperor Septimius Severus’s reign). It actually sits on an earlier foundation of Hadrian’s day (2nd century) and reused stones from an older Greek theatre that collapsed in an earthquake. The result is a grand double-scene theater carved into the south slope of the hill. Walk up the steps of the cavea (audience seating) to the upper rows for the best view.

The cavea itself is semicircular, built into the hillside in two tiers separated by a walkway. In total it could seat around 10,000 spectators. The lower seating has marble seats with lion-paw feet carved into them – this was for the elite. Climb to the top and turn around: the stage building (scaenae frons) once soared several stories high, topped by pediments. Only two of the stage’s fluted columns remain standing today, but archaeologists have reconstructed much of the façade’s appearance.

The intricate decorations of the stage wall are a highlight. The middle level of the scaenae frons featured large relief panels. One panel showed a festive procession (possibly a Roman imperial cult ceremony) and another depicted a ritual animal sacrifice to Artemis of Ephesus. These scenes survive only in fragments now – look closely and you can trace dancers, musicians, an archer releasing a deer, and priests with knives raising a lamb. In antiquity the stage front was painted bright colors. The Archaeology Museum houses some of the original relief blocks from the theatre.

Notably, in Roman times the orchestra pit (the semi-circular area between stage and seats) could be flooded with water. Imagine naval battle reenactments on a temporary pool right here on the theater’s floor! This kind of staging was popular in some large Roman theaters. It speaks to how Hierapolis was not just a humble spa town but one keen on grand entertainment.

Stand on the stage or sit on a seat and sense the acoustics: Hierapolis’s theater is even today used for performances of ancient music. (The UNESCO World Heritage report notes that thousands still gather in this very theater for festivals.) The view from the top row is also spectacular: the theater overlooks the plain of Denizli and the distant mountains, reminding you of both the city’s prominence and the beneficent landscape that supported it.

Having explored the theater’s grandeur, descend again into the ruins just east of it. A scattering of altar bases and column fragments indicate this was the location of the Temple of Apollo. This temple once had a mystery attached – it was built near a fissure that emitted carbon dioxide gas, which the ancients associated with the god of the underworld (Pluto). Indeed, next to it is the famous Plutonium (Pluto’s Gate), where priests demonstrated the toxic vapors by sacrificing animals. Modern science has confirmed that the temple and its cave sat on a seismic fault that produced lethal gas. In mythology it was the “gate to Hades.” Today you can peer into the small cave shrine and see a faint odorless gas (mostly CO₂) still rising from cracks. It’s sobering to know this was literally the “spirit of the underworld” for which pilgrims once brought offerings.

Continue past the Apollo temple area. Climbing the steep central stairway up the hill, you reach the Martyrium of St. Philip. This is the place where early Christians believed the apostle Philip was martyred (circa AD 80). The church is an octagonal domed structure, built in the first half of the 5th century. Though only foundations and some wall fragments remain, the layout is clear: a large central octagon surrounded by chapels (visible as rectangular and polygonal niches). This was an elaborate martyr shrine, a testament to the city’s later Christian significance. In 2011 archaeologists discovered a tomb beneath the Martyrium’s floor, believed to be Philip’s burial. Professor Francesco D’Andria (who directs the excavations) called that discovery “of a very high level”. As you stand in front of the Martyrium foundation, imagine early pilgrims from across the empire ascending these steps to pay homage to the saint.

The Temple of Apollo and the Plutonium (Pluto’s Gate)

Just downhill from the Martyrium site (on its eastern side) lies the Temple of Apollo. Most of its marble columns are missing, but the foundation is visible. The temple itself dates to Roman times; it likely housed statues of Apollo and/or local nature spirits. More intriguingly, at its foot is the Plutonium or “Gate of Hell,” as mentioned above. This is an open-topped chamber built over the fault. In antiquity priests would lower animals down a chute; the survivors were seen as blessed by Pluto, while those that died from the fumes were sacrifices to Hades.

This eerie place feels quiet today. The temperature drops and you might even see a light mist of carbon dioxide near the vents. Archaeologists revealed in the 1990s and 2010s that this gas was what terrified Romans: it is heavier than air and concentrated in the cave, proven by later geologists to be related to the same fault that runs through Pamukkale. As a visitor, the significance is both geological and cultural: Apollo (the god of healing) and Pluto (lord of the underworld) had adjacent shrines, highlighting the dual nature of this site (healing springs and deadly gasses).

The Martyrium of St. Philip the Apostle: A Pilgrim’s Destination

After the Apollo area, the main ascent ends at the Martyrium of St. Philip atop a monumental stairway. Once arriving here, you are among the holiest ruins of Hierapolis. Although the shrine is now in ruins, its octagonal form is striking. The construction – early 5th century AD – is ingenious in its design, radiating multiple chapels from the central space. Enter the elevated inner core (via the surviving stairs) where a crypt would have housed the tomb. The octagon would have soared with a dome overhead. Chapels on each side held relics or altars. This “pilgrim church” influenced later martyr shrine architecture in the Byzantine world.

In front of the Martyrium you can glimpse a cross-shaped baptismal font – Christians used to bathe converts there. St. Philip’s cult was so important that a large bath complex (the “Octagonal Baths”, not the main Roman baths) was built just below the Martyrium, presumably for pilgrims’ ablutions. (Ruins of that octagonal bath are still visible down the hillside.)

Remember that only in 2011 did archaeologists find what is believed to be Philip’s actual tomb beneath the Martyrium. Inside, they found 16 fragmentary sarcophagi, the lead coffin etc, matching ancient accounts that Philip was interred there. The Italian director who led the dig, Francesco D’Andria, calls it one of Hierapolis’ greatest recent discoveries. He pointed out that “the value of this finding is undoubtedly of a very high level” in understanding early Christianity at the site.

Thus, the Martyrium combines visible ruins with human stories. Imagine crowds of believers in the 5th–7th centuries flocking up these very steps for Easter vigil or to have water blessed from the tomb. Unlike anything else here, this is a shrine built by faith over the resting place of an apostle. As you descend back down (the same stairway), take a moment at the landing to view Hierapolis as it was then: a city on the cusp of heaven (Pilgrims) and earth (Earthquakes).

The Great Necropolis: Journey Through the Largest Ancient Cemetery in Anatolia

Turn now to the north. Descend from the theater area toward the necropolis entrance you passed by earlier. The Necropolis of Hierapolis stretches on both sides of the road for about 2 kilometers, making it one of the largest ancient cemeteries known in Turkey. According to excavations, over 1,200 tombs have been identified here so far. It holds the graves not only of Hierapolis’s citizens but also of visitors, especially sick people who came hoping for a cure (hoping the spring waters would heal their bodies but these customers were also buried among the columns they so valued).

As you walk north into the Necropolis, you will see a bewildering variety of tomb structures. They can be grouped generally into:

• Simple rock-cut graves: shallow pits or chambers carved directly into the limestone, often with a single slab as lid. These were for commoners and slaves. They look modest and are often unmarked (many remain unidentified).
• Tumuli: large earthen mounds over subterranean grave chambers. These resemble small hills, each covering an underground room reached by a corridor. Such tumuli often date to the Hellenistic period (including some of the earliest burials). If you see a low, circular mound, that likely conceals a stone tomb chamber.
• Family house-tombs (or mausoleums): These are among the most impressive. They are above-ground, often two stories, resembling miniature temples or houses. The city’s elites and rich benefactors built these. Look for facades with columns and inscriptions. For example, one can spot the so-called “House of Palaeologus” with its brick upper story. Each is unique: some have Corinthian columns, others Doric. Inside or on the front, there are usually inscriptions dedicating the tomb to the deceased, as well as reliefs of banquet scenes or mythic figures.
• Columnar sarcophagi: In ground-level tombs and in-house tombs, many elaborately carved marble sarcophagi (stone coffins) stand on pedestals. These sarcophagi are artworks in themselves – some depict mythological scenes or portraits of the interred. These you will see everywhere.

There are also mausolea shaped like temples or chapels. For instance, the Tomb of Cyriacus, just north of Domitian’s Gate, is a well-known two-story building. And the nearby Flavius Zeuxis tomb (right by Domitian Gate) is an ornate four-sided monument with an inscription that tells us he was a cloth merchant who sailed between Asia Minor and Italy. It’s a nice detour to glance at Zeuxis’s tomb before the gate if you missed it on arrival.

As you wander, appreciate how the necropolis itself is like an open-air museum. Each tomb’s style reflects a period and a person. The UNESCO report notes that this range of funerary architecture from Hellenistic to Roman times “affords a vast panorama of the funerary practices”. Take your time here: some of the most beautiful sarcophagi and inscriptions (surviving in fragments) are on display along these roads. Tombs from the 2nd century BC all the way to the 3rd–4th AD lie within a few hundred meters of each other, telling a story of continuity and change.

By the end of your necropolis tour, you will have emerged back at the city’s northern end. From here you can proceed to the Museum or take the path that leads back into Hierapolis through the Roman Baths (later Basilica) near the North Gate, which we cover next.

The Nymphaeum (Monumental Fountain)

Before leaving the city center, be sure to see the Triton Nymphaeum (the monumental fountain) – it is on the north side of Frontinus Street, just before you exit toward the necropolis. What looks like a partially intact façade is actually the rear wall of that fountain we noted at the crossroads (the Tetrapylon area). In Hierapolis, it was called the Nymphaeum of the Tritons. Built around AD 222 under Emperor Alexander Severus, it once featured twelve Triton figures (half-man, half-fish sea deities) spouting water into a grand basin. The façade was 60 meters wide, with niches that held statues and reliefs of Amazon warriors and personifications of local rivers. Only fragments remain today – look for the decorative relief of a gorgon’s head or winged horses embedded in the wall.

Imagine the Nymphaeum as you would see a Roman fountain complex: water flowing amidst statues, a cool gathering place in the hot city. It demonstrated the city’s access to abundant water. Excavations here have recovered the remaining Triton statues (several are now in the museum). Standing by the tall wall, you can almost hear the imagined gushing of long-ago water.

The Roman Baths and Basilica

Finally, just outside the northern end of the city proper is the Bath-Church of the Necropolis. This complex originally was a Roman bathhouse built in the 2nd century AD – one of the first public buildings visitors encounter coming from the north. Its large travertine walls and furnace-room are still visible. In the 6th century AD, long after its original use, it was converted into a three-nave church. Ruins of medieval Christian apses can be seen on top of the old bathing halls. Visit inside the vaulted halls: the apse (a rounded church end) is still standing on the west side, overlooking the necropolis. The mash-up of Roman and Byzantine architecture is striking. This was the last public monument of Hierapolis, used until an earthquake destroyed it (probably in the 7th or 8th century).

With that, our archaeological tour winds back to the North Entrance. From here you may proceed to the museum or exit (if timed out of the park). Otherwise, now is a good time to swim in the Antique Pool or explore the travertines, as practical details below.

The Sacred Waters: Swimming in the Antique Pool (Cleopatra’s Pool)

One cannot leave Hierapolis without experiencing its thermal waters firsthand – namely, in the so-called Antique Pool, often called Cleopatra’s Pool. This is the only part of Hierapolis where swimming is allowed. It lies near the main ticket area and is accessed via a separate turnstile (with its additional fee).

Can you swim in Hierapolis? Yes – in this special pool. This small lake is fed by the hot spring waters that once entered a Roman bath structure; after antiquity, the ancient pool gradually filled with soil until only a depressed pool remained, crammed with broken columns and marble blocks from the ruins. Today it is a large warm pool (about 40°C water) with dozens of submerged columns lying along the floor. It feels like swimming among a sunken temple.

Many visitors consider this the highlight of the Hierapolis experience. The UNESCO site report even notes that “thousands of tourists can swim between the ancient columns and marble architectural decorations” at this very pool. Indeed, the scene is unique: while you relax in the spring water, you see carved Doric and Ionic columns sitting partially upright in the water, remnants of what was once the Roman bath floor. If you tilt your head back in the shallows, you can see Corinthian capitals beneath you like sea shells on the bottom. It is a surreal feeling to touch those 1800-year-old stones while clad in a modern swimsuit.

The Experience: For maximum enjoyment, go early or late to avoid peak crowds. The water is pleasantly warm (often around 36–40°C) thanks to the thermal spring. There are changing rooms and lockers next to the pool – in summer these can get full, so be mindful of your belongings. Lifeguards may not be present; many of the columns are just below the surface, so wade in slowly. Children and non-swimmers can use the shallow shallower areas. Plastic chairs and steps line the pool’s edge. The water is treated and clean, although it has a slight sulfur smell (like all natural hot springs).

The Cleopatra Pool is open to anyone (no bathing suit enforcement beyond asking for swimsuits; in practice just wear appropriate swimwear). Towels and mats are available at a shop next to the pool (or you can bring your own). Remember, since it’s a popular spot, the water temperature and number of people can vary. Bring water and sun protection – there are umbrellas and a small snack bar but shade is limited.

Practicalities: The pool operates roughly during the same opening hours as the site (closing 30 minutes before the archaeological gates close). A single Ancient Pool ticket costs on the order of 15–20 TRY (a few dollars/euros). This ticket is separate from the main site ticket, so hold onto it if you plan to swim after touring. When you leave the pool area, a staff member may stamp your main ticket so you can re-enter the ruins.

Finally, be aware of the UNESCO concern: the heavy use of the antique pool has already caused some erosion of the marble floors. The authorities monitor and manage visitation to prevent damage. Always shower before entering (to keep the water clean) and avoid touching the sunken columns (per site rules). A swim here is a rare chance to literally soak in history, so enjoy it, but do so responsibly.

Beyond the Ruins: The Hierapolis Archaeology Museum

It would be a mistake to skip the Hierapolis Archaeology Museum during your visit. Located inside the restored Roman Bath complex (the Great Bath of Hadrian-Severus, in the southwest sector of the city), the museum opened in 1984 and houses many of the finest artifacts unearthed at Hierapolis (and neighboring ruins). The building itself is impressive: its white marble halls were once hot rooms of a bathhouse, now converted into galleries.

Inside, the Hall of Sarcophagi and Statues is the crown jewel. Wall-to-wall are massive carved coffins and statues, many recovered from the necropolis and theaters. You will see intricately sculpted marble sarcophagi depicting mythological scenes (for example, a sarcophagus with the story of the Amazonomachy). Reliefs of gladiatorial contests (found on Tripolis Street) and mosaics from villas are displayed. Inscriptions identify some tomb occupants. Turkish Museums notes that these sarcophagi and statues are “the most beautiful artistic examples of the Roman Period”. Indeed, visitors and scholars alike praise the collection: one example is the sarcophagus of Hippolytus and Flacilla (a mother and son), with detailed cupids and garlands carved in stone. Portrait busts of emperors, columns from temples, and everyday objects (lamps, tools) fill the cases. Skipping this hall would be akin to ignoring half the story – it vividly brings to life the people of Hierapolis.

In addition, the Hall of Small Works showcases finds from later prehistory through Byzantium. This includes Neolithic pottery, Phrygian idols, Hellenistic coins, Byzantine jewelry, and more. Each object fills a gap in the timeline. For example, you might see local Lycus Valley red-slip pottery from 1000 BC next to a silver Byzantine earring. This chronological display gives context to Hierapolis’s long habitation – not just Romans and Christians, but millennia of Anatolian culture.

Visitor information: The museum is open during the site’s hours (typically 08:00–20:00 summer, 08:00–18:00 winter). Entry is free with the general Hierapolis ticket (or only 12 TL by itself if you want just the museum). A small snack bar and restrooms are available inside. The museum gift shop is a good place to find scholarly books and reproductions (note: credit cards accepted).

In summary, don’t skip the Hierapolis Museum. It gathers pieces that on-site ruins alone cannot convey. As UNESCO notes, everything from the multi-colored friezes to simple grave goods has been preserved – and many of these are housed here. After the open-air ruins, the museum is a cool, illustrative complement that makes the visit far richer.

Guided Tours and Expert Insights

Are Guided Tours of Hierapolis Worth It? Pros and Cons

Deciding whether to hire a guide depends on your travel style. Hierapolis is straightforward enough to explore solo, thanks to clear paths and informative panels in places. However, a knowledgeable guide can add depth and answer questions as you go. Here are some considerations:

• Pros of guided tours: A licensed guide knows the history and point out details you might miss (like the inscriptions on sarcophagi, or reading the Greek fresco fragments in the theatre). Tours often include a licensed government guide, whose fee is usually additional but can be worthwhile. If you plan to travel from a resort or cruise port, many agencies offer packages (Pamukkale & Hierapolis tours are common from Antalya, Bodrum, etc.). These often include transportation, entrance fees, and a local expert. Guides can also help navigate practicalities (for example, finding a taxi or buying tickets). A small private tour can tailor the pace: if you want to linger at the necropolis or skip baths, a private guide will adjust.
• Cons of guided tours: The main downside is cost. A 2–3 hour group tour might add $20–50 on top of your ticket, whereas a private guide can cost much more. Group tours tend to hit highlights quickly and may skip things like the museum (especially if time is short). Many reviews on traveler sites note that some guides only give superficial commentary – e.g. pointing out the basics without storytelling. You might feel rushed if the group is large. Also, schedules in tour itineraries can conflict with optimal lighting (they may insist on visiting midday in heat). Finally, given language differences, the guide’s accent or style may not resonate with everyone.

Ultimately, if you are a history enthusiast, a guide can deliver insights and answer your questions in real time. If you prefer reading plaques and exploring at leisure, you can do just fine on your own. One tactic: on arrival, see if any local guides approach you (they usually stand near the gates). You can ask if they’d be willing to show you around for a flat fee. For example, a licensed Turkish guide might charge €30–50 for a small group walking tour (for 2–4 people, split the fee). If you’re on a tight budget, however, just grab a good guidebook or map and tour yourself – the signage at Hierapolis is informative.

Choosing the Best Tour: Private vs. Group Options

If you opt for a tour, note the difference between private and group:

• Large group bus tours typically come from far distances (e.g. cruise passengers or Antalya resorts). They bundle Hierapolis with Pamukkale and often Laodicea. These tours spend only about 2–3 hours on site and might prioritize Pamukkale’s travertines equally with Hierapolis. You will likely not be the center of attention, and the guide-to-tourist ratio can be low. These are fine if you need transportation handled and just want the basic overview.
• Small group or private tours allow more flexibility. A small shared tour (perhaps from Denizli or Pamukkale village) might cost around €15–20 per person, including guide. Private tours are pricier (maybe €100+ per car), but you control the schedule. Such a tour can spend 3–4 hours just in Hierapolis and even linger for photos. Compare options and read reviews; some providers advertise “Hierapolis specialist” guides who are archaeology graduates – these yield the richest content.

When booking, clarify what’s included (entrance fee, bottle of water, etc.) and the tour length. Also verify cancellation policies: rain or heat shouldn’t cancel, but double-check logistics. For any tour, always start with “Today’s Hierapolis is a UNESCO site known for X, can you tell me about…?”—a polite way to gauge if your guide knows the material.

Expert Insight: Archaeologist Francesco D’Andria on Recent Discoveries

No guidebook can match the insight of someone who has digged Hierapolis. A prime example is Professor Francesco D’Andria, the Italian archaeologist who has led excavations here since 2000. His team’s work has rewritten parts of Hierapolis’s story. D’Andria emphasizes that Hierapolis continues to surprise experts: in 2011 they uncovered a first-century tomb beneath the Martyrium of St. Philip, confirming traditions about the apostle’s burial. Speaking about this, he remarked that “the value of this finding is undoubtedly of a very high level”.

In one interview, D’Andria noted how many ancient documents already indicated Philip’s death in Hierapolis (tradition holds he was martyred there around AD 80). The archaeologist says: “Most of the ancient documents state that Philip died in Hierapolis, in year 80 AD, crucified upside down like St. Peter”. His team’s excavation support this: at the Martyrium site they found not just tomb remains but evidence of an earlier church built in the 4th century directly over Philip’s tomb.

What does this mean for the visitor? It means Hierapolis is still under active investigation. Sights like the martyr shrine or the Apollo temple may yield new surprises. For the inquisitive traveler, this adds a living edge to the experience. If your guide or museum curator is aware of these findings, they can share them; if not, you can impress others by mentioning D’Andria’s work! The takeaway: Hierapolis’s past is rich and still being uncovered – you are truly walking through an archaeological textbook in progress.

(This is just one expert perspective. The site is worked on by Turkish and Italian teams, among others, and new finds appear in academic publications. Checking in with the museum or official site office for the latest news is a great idea before your visit, if you want the newest discoveries.)

Where to Stay and Eat Near Hierapolis

Hierapolis is located in the village of Pamukkale, which offers a surprising range of accommodations, all within easy reach of the site. For budget travelers, there are pensions and hostels with dorms or simple rooms (think 20–30€ per night). These are typically family-run guesthouses where you wake up to views of the travertines. Mid-range hotels (around 50–100€) often have pools fed by thermal water themselves – a lovely alternative to the public pools. For luxury, a few hotels on the hilltop feature thermal spa facilities and full breakfast buffets. (Tip: many hotels provide free shuttles to the site or picnic lunches if you plan a full-day visit.) Popular names include the Colossae Thermal, Venus Suite, and Doga Thermal, but any hotel booking site will list dozens.

In Pamukkale village you will find several eateries and cafés. Turkish breakfast is a must-try here – a spread of cheeses, olives, tomatoes, honey and fresh bread, accompanied by çay (tea) or Turkish coffee. Look for family restaurants serving pide (Turkish pizza), gözleme (savory flatbread), and döner kebab for simple lunches. In the evening, the village lights are fairly quiet – most restaurants close by 9 PM. Bringing water or snacks into the site is allowed (the Denizli Hotel site notes there are shops and cafes, but it’s wise to carry something in case).

For a meal with a view, you can climb one of the overlooks near the terrace entrance and order from a kiosk to watch sunset. The local specialty is Denizli tandır (slow-roasted lamb), and of course fresh baklava for dessert. If you have a car, the nearby red-spring village Karahayıt (2 km north) has a famous spa and some fish restaurants by a lake.

Overall, Pamukkale village has enough to satisfy every price range. Book in advance during peak season, as rooms fill up. But rest assured, after a day of walking ancient ruins, slipping into a thermal pool at your hotel or enjoying a hearty Turkish meal is an excellent way to cap off the day.

Frequently Asked Questions (FAQ)

What is the best time of year to visit Hierapolis? Spring (April–June) and autumn (September–October) are ideal. The weather is warm but not scorching, and the crowds are moderate. Summer days can exceed 40°C and see the most visitors. If you come in July–August, start before dawn or late afternoon to beat the heat. Winter (November–March) is cooler and much quieter – some may find the pools chilly, but the travertines are still stunning (and softly steamed). In short, shoulder seasons give you the best combination of good weather and smaller crowds.

Is Hierapolis accessible for people with mobility issues? Unfortunately, much of Hierapolis is not wheelchair-friendly. The site is full of ancient steps, broken marble, and uneven terrain. Only a short section from the northern entrance (toward the theatre) is relatively flat. Most pathways have steps. The travertine terraces themselves require visitors to go barefoot, which is not wheelchair or stroller accessible. Those with mobility challenges should plan carefully: the museum has ramps and accessible toilets, and the road to the North Gate is flat. Assistance (a wheelchair or portable mat) might be arranged by contacting the site’s visitor center in advance. People with visual impairments should also be cautious on uneven surfaces. In summary, Hierapolis offers only limited accessibility – it is fundamentally an open-air ruin.

Can I use a drone at Hierapolis? Drone regulations in Turkey require permits, and drones are generally prohibited at UNESCO World Heritage sites without official permission. The ancient ruins and national park surrounding Pamukkale are fully protected. Unauthorized drone flights could incur heavy fines. For these reasons, it is safest to leave the drone at home. Great photographs can be taken from ground level or nearby hills that are open to the public.

Are there toilets and other facilities on-site? Yes. Each major entrance (north, south, pamukkale) has at least one restroom. There is a café and WC in the Archaeology Museum (open during museum hours). The Ancient Pool has changing stalls (coin-operated). Water fountains are scarce in the park itself, so bring drinking water. Benches and shaded pavilions are limited – the Necropolis has a few shade-providing trees. You will also find a souvenir/refreshment kiosk at the South entrance. Please remember the archaeological area is mostly “nude” of buildings, so plan bathroom breaks accordingly.

What other attractions are near Hierapolis and Pamukkale? The region has several highlights:

• Laodicea on the Lycus: About 10 km southwest, this Greco-Roman city has a large stadium and well-preserved theater. It was one of the “Seven Churches” mentioned in the Book of Revelation.
• Aphrodisias: A world-class site ~120 km away, known for its Temple of Aphrodite and exquisite marble sculptures. (Many visitors stay overnight there.)
• Çardak Airport’s Monument: Near Denizli, see the mausoleum of Leander, an ancient hero.
• Denizli City: The modern town has bazaars and an ethnography museum worth a quick stop. Local textile workshops (sheet factories) can be interesting to visit.
• Tripolis of Phrygia: Just 3 km east of Pamukkale, a small Hellenistic/Roman site with a restored theater and necropolis, often overlooked but peaceful.
• Ephesus: If you fly into Izmir, Ephesus is another UNESCO site (Odeon, Library of Celsus, Great Theater). It’s about a 3-hour drive (via Pamukkale), so could combine in a longer itinerary.
• Honaz Mountain National Park: For hiking and nature, to the east of Denizli.

Each of these can extend a trip, but even on a short stay Hierapolis and Pamukkale fill a whole day easily. Many travelers incorporate a half-day at Pamukkale and half-day for Laodicea or Tripolis in a two-day itinerary.

The Future of Hierapolis: Conservation and Archaeology

Hierapolis today faces the twin challenges of preservation and popularity. The travertine terraces of Pamukkale, though a marvel, are fragile. UNESCO records that the huge number of tourists “is particularly threatening” the marble terraces and pools. Walking off-path or swimming indiscriminately can deposit oils and soils, causing discoloration. To combat this, site managers have closed off certain areas (the road on the travertines was removed, and visitors are restricted to marked paths). Only designated sections of the springs are open for bathing. These rules are enforced to keep the deposit rate of calcium carbonates high and the surface brilliantly white.

On the archaeological side, Hierapolis is still very much under active research. The Italian Archaeological Mission at Hierapolis, which has been excavating here since 1957, continues to uncover and restore structures. Recent work (and media reports like the 2025 tomb discovery) means the site’s story is still growing. Restoration projects often follow anastylosis principles – rebuilding ruins with original stones (for example, parts of the theater’s stage front have been reassembled). In fact, the Italian team has even recreated a marble statue of Hades and Cerberus at the Plutonium to illustrate how it originally stood.

Conservation plans are ongoing. The World Heritage Committee notes that Hierapolis’s monuments require careful stabilization (many marble pieces have been lifted and documented). The Challenge is to protect the ruins while accommodating visitors. Authorities have pedestrianized the site (no private vehicles except a shuttle) and built visitor centers at the north and south entrances. All physical intervention goes through review by conservation councils. In short, Hierapolis’s future depends on sensitive stewardship: balancing tourism with the needs of archaeology.

Responsible Tourism Tips: As a visitor, you can help safeguard Hierapolis. Stay on the defined paths (marked routes protect the site’s integrity). Do not touch carvings or frescoes; even slight oils from fingers can erode marble over time. Bring your waste out with you – there are bins, but do not litter. Re-entry with food is technically forbidden, and feeding birds or fish is discouraged. (The springs are their natural habitat.) When walking on the travertines, follow the barefoot trail exactly – and do not climb on terraces beyond that. By treating Hierapolis with respect, you contribute to its preservation for the next generation.

Every visitor is a steward. By understanding the site’s delicate reality (as UNESCO’s own documents encourage), we ensure that Hierapolis remains a shining example of Turkey’s heritage – both natural and human – rather than a fading ruin.