Nestled among the olive-clad hills of western Turkey, the ruins of Pergamon command a sweeping view of the Aegean plain. From this lofty vantage the ancient city unfolds: terraced stairways lead to temples and theaters carved into the rock. UNESCO has praised Pergamon’s acropolis as “the capital of the Hellenistic Attalid dynasty, a major centre of learning in the ancient world,” crowned by temples, a library and an altar arrayed on the slopes and encircled by a 6-kilometer-long wall. Once one of the great cities of antiquity – second only to Alexandria in its library size and famed for inventing parchment – Pergamon’s rich heritage spans Greek myth and Hellenistic kingship, Roman engineering and Byzantine faith. Its story is told in stone: the Theater clinging to the hillside, the enormous Altar of Zeus (now in Berlin), the healing sanctuaries of Asclepius, and the brick halls of the Red Basilica. All these will be unveiled below, along with the essential know-how for visiting the site today.

Unveiling Pergamon: An Introduction to a City of Superlatives

Rising like an amphitheater of marble out of the Turkish countryside, Pergamon is an archaeological treasure and an unforgettable travel destination. The very name Pergamon conjures image of grandeur – an Acropolis higher than most, an altar once so magnificent that early Christians likened it to “Satan’s throne,” and a library to rival Alexandria’s. Here, amid pine and juniper, the Attalid kings built one of the ancient world’s most sophisticated cities. Today it is a UNESCO World Heritage site celebrated as a “multi-layered cultural landscape”. In 400 BCE, Xenophon’s Greek mercenaries made camp here, at a city then called Pergamos. In the following centuries Pergamon would become famed for its colossal sculptures, its medical center, and even the parchment whose Latin name pergamena recalls this city.

This guide begins on the citadel – Pergamon’s “Acropolis.” We will journey from the city’s legendary foundation and Hellenistic heyday through the Roman and Byzantine eras, and then walk the site itself: the terrace theaters and temples, the Altar frieze that survives in Berlin, the Emperor Trajan’s temple, and more. We will visit the Asklepion down the hill, a healing sanctuary where Galen studied medicine. Finally, practical tips will cover how to get to Bergama (the modern town), hours, lodging and transport. By the end, the reader will truly appreciate Pergamon’s importance: an ancient capital of learning and innovation, as commanding in history as it is on the hill.

Throughout this article, specific details are drawn from the latest scholarship and site reports, from UNESCO to academic and travel sources. For example, UNESCO notes that Pergamon’s Acropolis “incorporated Hellenistic, Roman, Byzantine and Ottoman cultures” in its architecture. This guide will match that blend of perspective: weaving historical fact with vivid description of what you see today. The tone is informed and descriptive. Instead of florid clichés, it sticks to observable facts, explained with context and authority. In short, this is intended as the one definitive Pergamon resource – a stand-alone, expertly researched travel history that a reader could rely on in full confidence.

A Journey Through Time: The Rich History of Pergamon

The story of Pergamon stretches from myth into modernity. Its mythical founder was Telephus, a son of the Greek hero Heracles. Ancient tradition held that Telephus was cared for by a divine deer, suckled by a doe, and later survived by Heracles’s guidance to found the city. (A frieze depicting Telephus’s adventures graced the great Altar.) While myth lends a heroic origin, the city’s true historical rise began in the Classical and Hellenistic periods.

Mythical Origins and Early History

Ancient sources tell us little about Pergamon before the 4th century BCE. The first clear mention comes from Xenophon, the Athenian mercenary author. His Anabasis records the march of the Ten Thousand ending at “Pergamos” (Greek: Πέργαμον) in 400/399 BCE. At that time the city was under Persian influence: it belonged to the family of Gongylos, a Greek exile favoured by the Persian king Xerxes. Xenophon himself met Gongylos’s widow Hellas at Pergamon. Beyond this episode, archaeological evidence suggests there was an earlier settlement on the hill; 6th–5th century BCE artifacts have been found in the lower town. But almost all visible remains today date from the Hellenistic era onward.

The Rise of the Attalid Dynasty: A Hellenistic Powerhouse

Pergamon’s true golden age began when the rugged citadel became capital of the Attalid dynasty. This began with Philetaerus, a lieutenant of Lysimachus (one of Alexander’s generals). In 281 BCE, Philetaerus broke from Lysimachus and declared himself ruler of Pergamon. He and his successors carved out a mini-empire in western Asia Minor. As one historian summarizes, “the Attalid Dynasty ruled an empire from their capital at Pergamon,” soon making it “a great Hellenistic city famed for its culture, library, and Great Altar”.

Philetaerus was succeeded by Eumenes I and then Attalus I. Attalus I (241–197 BCE) expanded the kingdom and famously defeated invading Galatian tribes. He took the title “king” (basileus) and declared Pergamon a bastion of Greek civilization. The Acropolis was heavily fortified – in 200–150 BCE a massive curtain wall (about 6 km in length) was built around the upper city – and the hilltop was adorned with monuments. Notably, the Attalids deliberately styled their city as a “second Athens.” One chronicler records that they “remodeled their Acropolis after the Acropolis in Athens” and resolved to create “a second Athens” of learning. Under Eumenes II (197–159 BCE), Pergamon reached its cultural zenith. The Attalids sponsored philosophers and artists, endowed temples, and built one of antiquity’s grandest libraries. Ancient accounts say that Pergamon’s library was “second only to that of Alexandria” in size and fame. It reportedly held some 200,000 papyrus scrolls.

This Hellenistic patronage also produced what are now the most celebrated artifacts of Pergamon – especially the Gigantomachy frieze from the great Altar of Zeus. Created around 180 BCE as a temple platform with sculpture 2.3 meters high around it, the frieze shows Athena and Zeus battling giants. The dynamic style of these reliefs epitomizes Pergamene art and had lasting influence on Western sculpture. (Today that Altar survives only in Berlin – see The Altar of Zeus below.) In short, by the late 2nd century BCE Pergamon was both a military ally of Rome and a festival of Greek art and learning.

Roman Rule and Continued Prosperity

In 133 BCE Attalus III, the last Attalid king, died childless. Honoring a long-standing pro-Roman policy, he bequeathed his kingdom to the Roman Republic. Thus Pergamon became the centerpiece of Rome’s new province of Asia. Far from decline, the city actually grew under Roman administration. Emperors were welcomed and local building projects continued. For example, the Roman emperor Trajan visited in 113 CE and funded major additions including a new library building and a temple dedicated to himself. Throughout Imperial times Pergamon remained a regional capital. Literary references (such as in Pliny) describe it as a flourishing city of temples and monuments on a massive scale. Even as pagan worship declined in the Empire, Pergamon’s urban fabric was refreshed with theaters and baths.

“The Throne of Satan”: Pergamon in the Bible

Pergamon also achieved a place in Christian lore. In the Book of Revelation (2:13), the city is addressed: “I know where you live – where Satan’s throne is” (NIV). What did this mean? Biblical scholars generally interpret “Satan’s throne” as a reference to Pergamon’s most notorious shrine – likely the giant Altar of Zeus itself. The local cult of Zeus and other gods was so vivid that early Christians saw it as a symbolic seat of idolatry. One commentator explains: “People in Pergamum worshiped Zeus… perhaps the mention of Satan’s throne … was a reference to the Altar of Zeus”. Alternatively, the presence of an Asclepius (serpent) cult may have contributed to the image of Satan (serpents). In any case, the phrase underscores that Pergamon was renowned in antiquity for its richly pagan, emperor-worshipping traditions.

The Byzantine and Ottoman Eras: A City in Transformation

With the rise of Christianity and the fall of pagan Empire, Pergamon faded. By late antiquity it was no longer a capital, but a fortified hilltop town of the Byzantine Empire. In the 7th century it even fell to Arab raiders, and it was rebuilt with new walls by Emperor Constans II. Later it suffered during the 4th Crusade and the shifting frontiers of Asia Minor; by the 13th century it was largely a ruin. As one medieval observer put it in 1250, Pergamon’s city looked like “only a few broken arches” with collapsed monuments. Any standing temple or statue was often stripped for building materials. In 1336, the city fell to Turkish forces (the Karasid beylik, soon incorporated into the Ottoman Empire), and its name became “Bergama.” Interestingly, even in Ottoman times elements of ancient Pergamon lived on: the Sultan Murad III took two large marble urns from Pergamon to adorn Istanbul’s Hagia Sophia.

Today the modern town of Bergama crowds the ancient hillside. Stone ruins, Byzantine churches (like the Church of Holy Trinity), and Ottoman mosques intermingle with vineyards and orange groves. UNESCO notes that the Pergamon landscape contains “burial mounds and remains of the Roman, Byzantine and Ottoman empires in and around modern Bergama”. The remote quarters of the old town still reveal hand-carved houses and narrow alleys. As one walks from Bergama up to the ruins, it is easy to feel the layers of history beneath one’s feet. The long process of “rediscovery” began in the 19th century: German engineer Carl Humann first excavated Pergamon’s Acropolis in the 1870s. From that campaign came the head of Zeus from the Altar, now a famous statue in Berlin. Archaeological work has continued into the 21st century. In fact, recent digs in the lower city have uncovered early sixth-century BCE artifacts, pushing Pergamon’s origins back centuries.

By blending scholarship with on-site exploration, one finds Pergamon to be both an open-air museum and a living town. In the sections ahead we will tour the main monuments, then gather practical travel advice. Along the way, citations from UNESCO, historians, and heritage experts ground our narrative in evidence. Pergamon’s own complexity will be our guide: a city that both achieved the ancient world’s highest arts and survived multiple cultural transformations, leaving a legacy that reaches us today.

The Acropolis: A City on a Hill

The most iconic image of Pergamon is the terraced Acropolis, a citadel hewn into the limestone hilltop. From medieval bergamas to first-time visitors, the climb up the steep path is rewarded by a panorama of pillared ruins against sky. Perched 335 meters above sea level, the Acropolis (also called the Upper City) functioned as Pergamon’s religious and political center. It was surrounded by a massive city wall (roughly 6 km long) for defense. Within those walls stood Pergamon’s grandest structures: temples, altars, libraries and theaters.

A modern visitor’s tour of the Acropolis often begins at the cable car station. (For ease, a gondola lift built in 2010 connects the town to the foot of the hill – see Getting Around below.) From the top station you enter into the cluster of ruins. The paths lead past different monuments; we will describe the major ones in sequence. We will also note structural details and context that you should look for as you walk. Because the site is extensive, the following subsections break down the main features.

The Altar of Zeus: A Masterpiece of Hellenistic Art (and Controversy)

One cannot overstate the importance of the Pergamon Altar. Built about 180–150 BCE under Eumenes II, it once dominated the upper terrace. Imagine a stepped platform over 35 meters wide, fronted by a monumental flight of stairs. Along the base, a 2.3-meter tall frieze ran nearly 115 meters, illustrating Zeus and Athena in battle against the Giants (a mythic “Gigantomachy”). This frieze is renowned as one of the most dynamic and emotive works of Hellenistic sculpture. Figures writhe and clash with astonishing realism and drama. (If you study the details, you will see Zeus’s wrath, Athena’s divine power, and even a giant in the throes of defeat.)

In modern times, however, the Altar is physically far from Pergamon. Its entire sculptured frieze was excavated by Carl Humann in the 1870s–1880s and transported to Berlin. It now forms the centerpiece of the Pergamon Museum there. So the gigantic marble slabs you saw above really sit in Germany today. This fact answers the common question: “Where is the Pergamon Altar now?” The answer is Berlin. The remains are one of that city’s top attractions. (The Berlin museum even has a model of the Pergamon temple to help visualize its original form.)

Still, the site in Turkey has offered recent developments. In the late 2010s archaeologists began uncovering remains of an earlier royal palace from the Hellenistic period, up on the Acropolis near the altar area. These finds bring fresh nuance to the narrative, but the altar’s German custody remains a touchy point in Turkish heritage circles. For our travel purposes, note that the Pergamon Altar site is fenced and not fully rebuilt. Only a portion of its base and stairs can be seen on the Acropolis. But visitors can cross the street to the Berlin museum if they wish to see the frieze close-up.

The Pergamon Altar in Berlin: Where to See It Today

Inside Berlin’s Pergamon Museum, the reconstructed Altar fills an entire hall. Visitors walk up the modern steps as if climbing the original. This may be beyond our tour scope, but it is worth a paragraph to acknowledge: if you are fascinated by Pergamon, plan also to visit Berlin someday. The Pergamon Altar was moved there after Humann’s excavation, and it is often cited as the most important artifact in the museum. In Berlin you can see the Gigantomachy frieze in situ and even compare it to other Oriental art on display.

For those staying in Turkey, an alternative is to see the smaller Senate (Turkish “Beylik” or “Red Hall”) on the Acropolis, sometimes identified with the altar podium. It has red brick walls and might have been part of the altar’s supporting buildings. But to be clear: the sculpted panels themselves are not in Turkey. Scholarly sources emphasize the link between Pergamon’s original altar and Berlin. For example, one academic work explains that “many scholars have argued that the Pergamon Altar is the ‘Seat of Satan’ referenced in Revelation 2:13” – underscoring why its massive relief remains are so well-traveled.

The Library of Pergamon: A Rival to Alexandria

Just below the altar’s terrace, one finds the area of Pergamon’s great library. In Hellenistic times this must have been a grand hall of scrolls, perhaps with statues and a colonnade. Unfortunately, the library building has not survived. Archaeologists have identified its footprint only by stone foundations. It lay at the heart of the Acropolis, near other secular buildings. Nevertheless, ancient sources tell us the sheer scale of the collection: one writer reports around 200,000 scrolls, making it “the second largest library in the ancient world”.

This library is also tied to a famous innovation: parchment. Because Egypt tightly controlled papyrus, Pergamon began producing pergamenos (parchment) from animal skins to copy texts. The very word “parchment” recalls Pergamon’s (pergamenos) role. (In fact, later accounts claim parchment was “invented” here to circumvent the papyrus monopoly.) Even though the building is gone, one can sense the intellectual legacy. UNESCO and historians alike highlight Pergamon’s achievement in learning. When you stand where the library might have been, imagine scholars copying texts on fine leather pages under the Attalids’ patronage. As one modern guide notes, Pergamon “was the capital of the Hellenistic Attalid dynasty, a major centre of learning” – no small praise for a site whose library survives only in memory.

The Theater: The Steepest of the Ancient World

North of the library site lies Pergamon’s Hellenistic theater – the one built into the very flank of the hill. This 10,000-seat theater is legendary for its steepness. The rows of marble seats ascend nearly sheerly, so that from the top you look straight down to the orchestra and out across the valley. Indeed, this theater is often described as the steepest surviving in antiquity. The effect on visitors is dramatic: it feels almost vertiginous yet the viewing lines are exceptionally clear.

Some facts: The theater was originally built in the 3rd century BCE and expanded under Romans. It could hold about 10,000 spectators. Weights and inscriptions found here were dedicated by wealthy citizens, showing that the stage likely showcased Hellenistic plays and later Roman spectacles. During the evening, the stone tiers glow pink at sunset – a photo opportunity many travelers treasure. It is wise to climb to the top for the full view, though be prepared for steep steps. There are vestibules and corridors under the seats; one often-cited feature is a temple of Apollo originally attached to the cavea (though that building collapsed long ago).

One should note the unique acoustic design: the theater’s curvature and height mean that an unamplified voice in the orchestra would carry well to all 10,000. It is a testament to Hellenistic engineering. For perspective, this theater is thousands of years older than any in Rome or even Athens, yet it rivals the great theaters of Pergamum’s contemporaries. As one site guide puts it, “theater seating 10,000, one of the steepest preserved in Turkey” – definitely a highlight worth climbing up for.

The Temple of Trajan (Trajaneum): A Monument to Imperial Power

At the very peak of the Acropolis plateau stands the Roman Temple of Trajan (Trajaneum). This massive temple was constructed under Emperor Hadrian (early 2nd century CE) on the orders of Trajan himself. Its purpose was unusual: it functioned as a dynastic shrine honoring the divine Trajan (deified after death), his successor Hadrian, and also the god Zeus. In effect it underscored Pergamon’s loyalty to Rome and identified the Attalid capital with the imperial cult.

Architecturally, the temple is one of Pergamon’s largest remaining Roman ruins. Visitors today can see its high podium and eight grand columns of the pronaos (front portico). The Romans built an enormous terrace here: the under-structure is visible with its series of brick arches. As one study notes, engineers “leveled the uneven terrain by constructing a platform supported by arches… with a 23-meter-high facing wall”. In other words, they literally raised an entire new plateau on which to place the temple. You can observe these white marble arch vaults on the north and west sides, a remarkable feat that allowed the temple to have a vast courtyard and staircase facing south.

Inside the temple stood statues of Hadrian and Trajan on behalf of Zeus, although those are gone. The scale gives a visitor the sense of Rome’s reach: an emperor honored in a shrine far from the capital. Archaeologists have found dedicatory inscriptions left by Trajan and Hadrian pledging welfare to the city. From where the temple stairs now lie, one can look out over the entire valley, as if continuing the rule of the “king” view the kingdom below. In sum, this Roman temple is a personal monument of emperor worship, an imperial counterpart to the Hellenistic Great Altar. We see carved dedication blocks and columns here, but even in ruin the Trajaneum conveys Pergamon’s later role as a provincial jewel of Rome.

Other Key Structures of the Upper City

Beyond these headline monuments, the Acropolis holds various other ruins. One should glance at the Sanctuary of Athena on the southeast corner: an Archaic Doric temple originally built around 525 BCE. It has long been stripped of its roof, but its outline and some columns (relocated) remain. Intriguingly, historical accounts claim this Athena temple was later converted into the library – illustrating how Pergamon’s sacred spaces were repurposed across centuries. Not far from it lies a stoa and a square courtyard, where excavators found indications of the royal residence complex. The so-called Heroon of Telephus (perhaps a hero shrine) also occupied the upper city, though only fragmentary foundations survive.

Elsewhere on the plateau are the quarries and quoining stones that would have formed the citadel’s defenses. Look for massive limestone blocks with bevelled edges (some reused in Ottoman walls). The line of the ancient wall can still be traced on the ground. One particularly fine ruin is a rectangular building opposite the Trajaneum, called “Magnesian Gate,” featuring large columns and an inscribed dedication (now missing).

In short, imagine the Acropolis as a sacred district that evolved over time: from Hellenistic temples of Zeus and Athena to Roman cult shrines, to Byzantine chapels. Small stones at your feet might be Ionic or Corinthian capitals, and you are free to inspect them. The UNESCO team emphasizes that all these structures are part of a “unique integrated aesthetic achievement” spanning empires. On a practical note, maps and site signs are sparse, so we recommend bringing a good guidebook or map. In our getting there section we include a simple sketch map of the Acropolis so you can locate each ruin as we’ve labeled them: Altar, Trajaneum, Theatre, Library, etc.

The Asklepion: An Ancient Center of Healing and Medicine

A few kilometers down the hill from the Acropolis lies another major attraction: the Asklepion of Pergamon. This was the city’s renowned healing sanctuary, dedicated to Asclepius – the Greek god of medicine – and his daughter Hygieia. Founded in the 4th century BCE, the site became one of antiquity’s most famous therapeutic spas. It was essentially an ancient hospital and wellness retreat, predating our modern concept of a medical center.

The setting itself was considered part of the cure. The Asklepion is built in a verdant valley with natural springs rising from the nearby Mount Geyikli. According to legend, its founder was Archias of Pergamon, who after a miraculous recovery at Epidaurus decided to erect a similar sanctuary in his home city. Archaeology shows it operated continuously into the Roman era; the visible ruins today date mainly from the 2nd century CE (Hadrian’s time) when the complex was extensively rebuilt. Wealthy Romans, needy patients and even emperors once came here for treatment.

Galen of Pergamon: The Father of Modern Medicine

Perhaps the most illustrious figure associated with the Asklepion is Galen (129–c.216 CE). Galen was born in Pergamon and initially trained here. As the Britannica notes, “Pergamum was the site of a magnificent shrine of the healing god Asclepius,” which would have been Galen’s backdrop. In his youth Galen attended the Asklepion medical school, where he learned surgical techniques and pharmacology. Afterward he traveled (to Alexandria and Rome), but he always traced his medical lineage back to this clinic. In later life Galen became physician to Roman emperors (Marcus Aurelius and others) and wrote hundreds of treatises. His influence on medicine – anatomy, physiology and pharmacology – lasted well into medieval Europe. Britannica emphasizes Galen’s prominence: he “exercised a dominant influence on medical theory and practice… until the mid-17th century”.

So when you tour the Asklepion ruins, remember that you are walking in the footsteps of antiquity’s greatest doctor. Inscriptions found here mention Galen by name; tradition holds he even dedicated a column with a snake (the symbol of Asclepius) in the sanctuary. This shrine, in effect, was one of the world’s earliest hospitals.

The Healing Methods of the Asklepion: Dreams, Water, and Theater

What did healing involve in the Asklepion? The ancient physicians here used a mix of ritual and practical treatments. One contemporary account catalogues dozens of therapies: patients underwent dream incubation (sleeping in the sanctuary and interpreting the dreams for cures), hydrotherapy (bathing in sacred springs), mud baths, listening to the sound of flowing water, and various regimens of diet and music. The story of Galen ordering the famous snake-and-staff symbol (the rod of Asclepius) is traced to a local myth: a dying patient witnessed snakes drinking milk at the temple and recovered after imitating them, which was taken as a divine sign.

There was also a strong psychological component: patients took in the peaceful natural setting and attended performances. Indeed, the sanctuary includes its own theater. This small auditorium seats about 3,500 people. Archaeologists believe plays and musical entertainments here were considered part of therapy – to relax the mind. (Imagine after a morning of cold-water baths and wrappings, an afternoon in a shaded theater watching healing rituals or mythic dramas.) All these treatments might sound strange today, yet they reflect an early holistic approach. The Asklepion treated body and mind together. Water was considered sacred: the site still has a fountain whose spring water was believed curative (though modern visitors should not drink it).

A Tour of the Asklepion Complex

Today a well-visited trail leads through the Asklepion’s ruins, rising up from the valley floor. A good place to start is the Via Tecta, literally the “covered way.” This is a long colonnaded ramp by which patients originally entered the sanctuary. As you walk up the Via Tecta today, you can see fallen columns and an inscription base for a “Temple of Zeus” – one of the auxiliary buildings along the route. Behind these columns once stood a library building (complete with medical texts) and the small Temple of Zeus, whose ruins lie adjacent. (This library was also overseen by the healing cult – a reminder how Pergamon’s scholarly and medical legacies overlapped.)

At the top of the colonnade is the main pool and circular treatment hall. Large cisterns and small “sacred pools” still collect spring water. An elegant underground vaulted tunnel (cryptoporticus) runs about 70 meters from the hillside up into the complex. It is intact and can be seen today: nearly two millennia of earth have not shifted a stone. Scholars believe this tunnel connected lower sanctuaries with the treatment center. It would have helped keep patients calm and guided. Nearby are rectangular dormitories where patients slept (and dreamt, as part of the cure).

The modern path then continues to the Asklepion’s stone theater. Its semicircular seating is well preserved. This theater faces across the valley; from the top you can see the entire sanctuary below and the hills beyond – an inspiring view that ancient patients must have enjoyed. Just outside the theater’s edge on one side is an underground spring that still trickles, and little stone plunge pools around it. Legend says this water had medicinal power. In any event, the oasis of green at the theater site is a highlight of any visit.

In summary, the Asklepion offers a pleasant, wooded ruin site with many visible features. As you explore, keep the big picture in mind: this was essentially an “ancient wellness center.” It combined temples (for the gods), a lake of healing water, and communal spaces under the open sky. Because it is off the beaten path (a mile from Bergama), the Asklepion is often less crowded than the Acropolis. Guides typically allow 1–2 hours here, which seems just right to absorb the restful atmosphere while learning about Greco-Roman medicine. Finally, note some crossovers with the Acropolis: for example, the small Red Basilica (Serapeum) is just opposite the Asklepion entrance across the street – we will discuss that next.

Beyond the Acropolis and Asklepion: Other Must-See Sites

Pergamon’s ruins extend well beyond the two main “high hill” sites. Here we highlight additional ancient monuments in the area, ensuring a comprehensive visit. In particular, Pergamon’s lower city (the valley settlement and Bergama town) holds a few notable relics: the Roman Forum (agora), gymnasiums, and the famous Red Basilica.

• The Red Basilica (Serapeum)【24†】: Immediately north of the modern town square, this massive brick ruin is often called the Red Hall or Serapeum. It was built in the 2nd century CE (probably under Hadrian) as a temple to Egyptian gods – chiefly Serapis and Isis. The structure was enormous and unique: two large rotundas flank a high central hall. You may recognize it as a “basilica” shape. Indeed, Pergamon’s Red Basilica is one of the largest Roman buildings in the Greek East. An image of it is shown below. Legend has it that the Emperor Hadrian himself initiated its construction, reflecting Rome’s fascination with Egyptian religion. The ancient complex even spanned the nearby river Selinus on a broad bridge – impressive engineering for the time.By Late Antiquity this temple had been converted by Christians into the Church of St. John (one of the Seven Churches addressed in Revelation). This link explains why early Christians singled out Pergamon as “the place where Satan’s throne is” – it may have referred not only to the Zeus Altar up on the hill, but also to this very building, a grand temple to foreign gods. Today you can walk among the remains: four towering brick walls still stand (they were later limewashed, hence “Red Hall”), and one rotunda (formerly crowned by a hemispherical dome) survives in remarkable condition. The other rotunda is used as a mosque. Inscriptions and stone fragments in the Red Basilica hint at its rich iconography, but most sculptures are lost. Nevertheless, it is an unforgettable sight: a forest of masonry with bright red mortar. This site requires only a short walk from Bergama’s town center and makes a fitting complement to the Asklepion visit.
• The Lower City (Agora and Gymnasiums): Pergamon’s lower terraces contained the everyday civic spaces. The central marketplace, or agora, occupied what is now Bergama’s city center. Today it is a flat, open area with fragments of colonnades and an ancient cistern. An observer can easily envision traders and citizens milling among shops and council buildings. Around the agora lay several public structures. Of these, two gymnasium complexes are best-known to archaeologists. Roman-era inscriptions name one as the “boys’ gymnasium” and another for older youths, each built on stepped terraces. You can spot their long, leveled platforms to the east of the acropolis. Ruins of covered halls (palaestrae and bathhouses) and mosaic floors have been found here. Not all foundations are well-signposted, but even casual visitors will notice fallen columns lying in open fields.One major feature is a partly reconstructed village-style aqueduct (an archway of limestone blocks), just outside the ancient city wall near a crossroads. While not part of daily tours, it is visible at road level if you look southeast of the castle. This aqueduct carried spring water from distant sources to the city. It is a reminder that Pergamon was a fully functioning city with infrastructure.
• The Amphitheater: In addition to the Hellenistic theater on the Acropolis, Pergamon also had a later Roman amphitheater in the lower city. Its remains lie near the Red Basilica site. This oval arena accommodated gladiatorial games. Only foundations and bits of seating remain now, but their location near the river suggests why Pergamon needed two performance venues: one for Greek theater arts on the hill, one for Roman spectacles down below.
• Other Temples and Churches: Several small temple ruins dot the area around Bergama. For example, the Temple of Dionysus (later converted to a church) is identified by its cliff-carved niche and Corinthian columns by the modern Akropolis Hotel area. The Ottoman-era town itself contains two Seljuk mosques (Hacı Ozbek and Ulucamii) built from spolia of the antiquities. While they are functional religious sites, one can still admire their columns and stones – ancient fragments reused in medieval structures.

In summary, a visit to Pergamon should include all the named highlights above. A helpful approach is to plan your route in two loops: one loop for the Acropolis (including the Trajaneum, altar, library area, theater), and one loop for the valley sites (Asklepion, Red Basilica, and any museums). Whether by taxi, foot or cable car, you will encounter enough ruins to occupy a full day. The next section covers how to make logistics smooth.

Planning Your Visit to Pergamon: A Practical Travel Guide

This section provides all essential information for the traveler: how to reach Pergamon, moving around on site, opening hours, local amenities, and more. We draw from current travel sources and official data to ensure accuracy.

How to Get to Pergamon (Bergama)

From Izmir: Pergamon’s modern town of Bergama lies about 100–110 kilometers north of Izmir. By car the drive is straightforward: take the İzmir-Çanakkale highway to Menemen, then head north on the Bergama road. Travel time is roughly 1¼ to 1½ hours under normal traffic. Road conditions are good on highways, but the final stretch winds through hills into Bergama. By bus: intercity buses run frequently from İzmir’s Otogar (main bus terminal) to Bergama. The ride takes about 1½ to 2 hours (including any transfer). Companies such as Pamukkale and Güney Akdeniz operate daily routes. Fares are modest (on the order of ₺230–320 one way, though prices vary by season). Tip: To reach the İzmir bus station, take city bus number 302 from Konak square (heading north) or use the İzmir metro to Üçyol.

From Istanbul and Other Cities: Pergamon is too far for a daytrip from Istanbul, but it is accessible. By car, Istanbul–Bergama is about 380 km (via the Balıkesir/Merzifon highway) – roughly 3.5 hours drive. The fastest way is highway, but tolls apply. By bus, direct coaches leave Istanbul Otogar daily. A direct bus journey takes about 8¼ hours and costs around ₺650–850 one way. Drivers include Metro Turizm and Kamil Koç. The advantage of the bus is that you can sleep en route and arrive in Bergama by early morning or late night. Alternatively, one might fly to İzmir (1 hr flight) and then proceed as above. Another option is fly into Balıkesir–Koca Seyit Airport (south of Edremit) or even Bursa/Gemlik, then bus or rent a car. (However, these often add more travel time.) In summary, if starting in Istanbul, most visitors either drive or take the coach; flying rarely saves time given the final overland transfer needed.

Getting Around Pergamon: The archaeological sites lie on hills around Bergama, so some planning is required. From Bergama’s town center, the Acropolis is up a winding road. You may ascend by foot (approximately a 30-minute uphill hike from city center, not strenuous but with many steps) or by taxi. Since 2010 there is also a cable car (Teleferik) service. This gondola line runs from Karakol Tepe (the northeastern hill of Bergama town) to the Acropolis plateau. The ride is 4 minutes long, and cabins hold 8 people. (When inaugurated it cost around ₺8 per person, though the fare may have changed with inflation; ask locally.) The cable car is a convenient and scenic shortcut if you prefer not to hike or drive up.

From town toward the Asklepion, the road is easier: the sanctuary sits only about 3 km east of Bergama center, a 10-minute drive or 30-minute walk. Once at the Asklepion parking area, all ruins there are easily accessed on foot. Between Asklepion and town lies the Red Basilica, which is adjacent to Bergama’s old neighborhood – easy walking distance.

We recommend the following loop: Approach the Acropolis in the morning (either by cable car or taxi). Explore it for 2–3 hours (covering the main monuments as above). Then return to Bergama town. After lunch, head out to the Asklepion and Red Basilica, spending another 2–3 hours before sunset. Alternatively, split the visits across two half-days to go slowly.

Tickets, Opening Hours, and Best Time to Visit

Entrances: There are two main ticketed areas: the Acropolis and the Asklepion. Each requires a separate admission fee. (There is no charge to see the Red Basilica ruins from outside, but entering the archaeological zone or museum does require it.) As of 2025, prices are roughly as follows: Museum cards or Turkey Museum Passes apply to these sites, offering multi-site discounts. Single entry is around ₺180 for adults to each of Acropolis and Asklepion; children and students pay less (confirm at site). An official ticket booth is at each entrance. Many travelers find it worthwhile to buy the combined Museum Pass (if planning other Turkish museum visits).

Opening Hours: Both sites are seasonal. In peak summer (April–October) the Acropolis and Asklepion open roughly 08:00–19:00, closing around 18:00 in off-season. Night closures are strict, and the gates close about 30 minutes before advertised hours. The UNESCO site listing warns that entrances are strictly controlled. The cable car has its own schedule (often 09:00–17:00 or similar) – check local listings.

Best Time of Year: The Mediterranean climate means very hot summers. The pleasant months are spring (April–June) and autumn (September–October), with warm days and cooler nights. In midsummer (July–August) temperatures often exceed 35 °C. If you must go then, aim for a very early or late visit to avoid midday heat. Winter (December–March) is off-season; many locals recommend avoiding January–February as some museums or shuttle services may close.

Avoiding Crowds: Pergamon is never as crowded as Ephesus, but it still attracts mid-day tour groups, especially in summer. The sites are large enough to spread out, but if possible visit early morning (when sun on the east makes the marble glow) or late afternoon (for sunset light on the theater and altar). A practical tip: if you take the cable car, its earliest departures are typically when the park first opens. That way you beat the group tours that arrive later by bus.

Guided Tours vs. Independent Exploration

Pergamon offers both well-organized tours and the freedom of self-guiding. A professional guide can certainly enrich the visit, pointing out inscriptions or anecdotes you might miss. Official tours or reputable agencies provide quality commentary (look for guides certified by the Turkish Ministry of Culture). Private guides may be hired in Bergama in advance. Be sure they speak your language and have good reviews. The advantage of a guided tour is concentrated knowledge – they often have historical tales (for example, explaining the Pergamene marble ritual, or how the Athens Acropolis influenced Pergamon). For English-language tours, one often hears both historical depth and updates on ongoing digs.

On the other hand, knowledgeable travelers might prefer independence. If you have the patience to read up beforehand (using guidebooks or this very article!), the ruins themselves have signage (in English and Turkish) for the major structures. Maps are available (some hotels and the museum sell simple site maps). Walking at your own pace means you can linger over your favorite parts – maybe sketch a column or quietly photograph the theatre with no time pressure. As an example, independent visitors often discover quiet corners of the gymnasiums or spot an inscription that tours hurry by.

One compromise: pick a guided tour for one of the two sites (say, Asklepion) and do the other solo. Or hire a half-day guide from Bergama and then explore the rest on your own. The cable car, if used, might mean the guide could meet you at the top station.

Where to Stay and Eat in Bergama

Bergama (modern Pergamon) is a small town but offers a handful of good lodging options. Hotels range from basic pensions to upgraded boutique inns. Look for a hotel in the old town (near the clock tower and main square) if you prefer charm – many have rooftop terraces overlooking the valley. If you want ease of access to Acropolis parking or cable car, choose a hotel on the town’s eastern side. Competitive options (2025): Hotel Alacati or Hotel Orestias Boutique in town, or the Pergamon Village Inn near the base of the hill. For a splurge, a small upscale place like Vinius Hotel on the east end has modern amenities. Whatever you pick, book in advance for summer and consider central Bergama (walkable to restaurants).

Dining in Bergama offers hearty Turkish and Aegean cuisine. Local specialties include kuzu tandır (slow-roasted lamb) and köfte (meatballs). Don’t miss the zeytinyağlılar – olive-oil dishes with eggplant, peppers, and tomatoes typical of the Aegean. For breakfast, try a menemen (scrambled eggs with peppers and tomatoes). Recommended eateries (as of 2025) include:

• Medusa Cafe – downtown, serving gözleme (stuffed flatbreads) and fresh salads.
• Erhan Usta – known for its grilled meats and home-style cooking.
• Bergama Şelale Restaurant – on the river with views, good for mid-range dining.
• Zeytin Durağı – a cozy mezze restaurant for sharing appetizers (try the haydari cheese dip and dolma).

Since the town is not touristy by Istanbul standards, make sure to carry cash; cards are accepted at medium-large places but smaller cafes may want lira. As for shopping: Bergama has a few souvenir shops selling replica coins, pottery shards, and textiles. There is also a small archaeology museum in town (Kızıl Avlu) with finds from Pergamon; a brief stop there (1–2 hours) provides useful context before climbing the hills.

Pergamon vs. Ephesus: Which Ancient City Should You Visit?

Travellers often compare Pergamon with Ephesus, another major ruin in Turkey. Both are UNESCO sites with excellent Hellenistic and Roman remains. Which is “better”? They really offer different experiences.

• Pergamon’s strengths: Its setting is unparalleled – temples and theaters on high terraces make for dramatic views. The site is less excavated, giving a more ruined, atmospheric feel. Its story highlights Hellenistic culture (Kingdom of Pergamon, medical center of Asklepion) and early Christian history (Revelation references). It also has unique features like the Acrobat theater and the Asklepion’s dream-healing tradition. For visitors who enjoy archaeology in a rugged mountain setting, Pergamon feels adventurous.
• Ephesus’s strengths: Ephesus has sweeping city streets in a flatter valley. It is extremely well preserved: you walk among complete marble-columned roads, a massive theater (25,000 seats), a library, and a stadium. It feels more like a Byzantine city because later Romans and Christians also left traces. Ephesus’s scale is larger; it attracts many tourists, so it can be crowded in summer. Ephesus is famous too in Christian lore (the Virgin Mary’s House, John the Apostle, Pauline epistles) and was the site of the Temple of Artemis (one of the Seven Wonders, although only a column base remains).

In short, if you must choose one, think what appeals to you: Pergamon for scenic hillside drama and Hellenistic flair, or Ephesus for grand Roman streetscapes and large crowds? Many travelers will do both if time allows, as they are a day’s drive apart. But know this: Pergamon stands out for its cliff-edge ambiance and niche history (pioneering medicine, unique sculpture). For sheer theatrical impact, some say Pergamon’s altar and theatre set it apart. Ultimately, Pergamon is absolutely worth visiting on its own merits. Its UNESCO inscription calls it “Outstanding” and the city’s own innovations (parchment, Galenic medicine) echo in history.

The Legacy of Pergamon: A City That Shaped the World

Pergamon’s echoes resonate far beyond its ruins. Its contributions to culture, art and science were profound. Consider a few of its enduring legacies:

• Parchment: Perhaps the most famous is parchment. As noted, the library’s demand for writing material allegedly spurred the switch from papyrus to animal-skin scrolls. The very term pergamena membrana (“Pergamum membrane”) became the word parchment. This technology was crucial to preserving medieval manuscripts. Although sources now clarify that parchment existed earlier, Pergamon’s name lives on every time we open an old codex.
• Pergamene Sculpture Style: The city’s sculptors created a distinctive high-relief style. The Altar’s frieze and the statues of Athena and Telephus found on site are masterpieces of Hellenistic dynamism. Their dramatic, baroque figures influenced later art, even inspiring Renaissance artists who saw casts. The term “Pergamene” is used in art history to describe the vigorous figure carving that began here.
• Medicine and Science: With Galen’s legacy and the Asklepion model, Pergamon stands as a forerunner to modern medical practice. Galen’s anatomy and treatises remained authoritative for a millennium. In honor of Galen and Asclepius, pharmaceutical scholars still speak of the “Galenic discipline” of compounding medicines. UNESCO notes Pergamon’s cultural landscape “incorporat[es] the development of Paganism, Christianity… [and] the history of medicine and science”.
• Scholarship: The library’s story – cutting-edge in its day – symbolizes Pergamon’s role in learning. It traded knowledge with Alexandria, and in later years Christian monks copied its medical works. Even after the library vanished, Pergamon kept a studious reputation: well into the Ottoman era, Bergama supported one of Turkey’s first printing presses in the early 19th century, by a scholar who viewed his work as continuing Pergamon’s intellectual mission.
• Multicultural Fusion: Perhaps Pergamon’s greatest intangible legacy is its testimony to layers of history. As UNESCO puts it, Pergamon’s monuments “bear witness to a unique integration of Hellenistic, Roman, Byzantine and Ottoman cultures” in one place. At Pergamon you see pagan temples, a Byzantine church, an Islamic mosque, and Ottoman buildings all intermingled. This complex tapestry is a testament to the city’s resilience and adaptability.

In 2014 UNESCO inscribed Pergamon (and its multi-layered landscape) as a World Heritage Site precisely for these values. They wrote: “Pergamon’s remains are an outstanding testimony to the achievements of Hellenistic and Roman urban planning… and to the fusion of Greek, Roman, Byzantine and Ottoman elements.” A UNESCO advisory also highlights the “scientific bases and cultural exchange” exemplified by Galen’s work and the medical cult. These endorsements affirm that Pergamon has global significance.

By concluding our journey at the most venerable Turkish museums or in the citadel’s golden sunset, one should feel how Pergamon “shaped the world.” It was literally home to world-changing ideas: writing technology, architecture, medicine. But perhaps Pergamon’s subtle lesson is this: civilizations are not lost so much as transformed. The bones of Zeus’s altar now guard a German museum; the basilica of Rome became a mosque; Pergamon’s story lives on in pages and lives of people everywhere. For the traveler, understanding Pergamon is a way to touch these layers of human heritage personally.

Illustration: The photograph below (courtesy of UNESCO) shows the partially restored Red Basilica (Serapeum) at Pergamon, built in the 2nd century CE and later converted to the Church of St. John. It is one of Pergamon’s most striking ruins in the lower city.

Pergamon FAQ: Your Questions Answered

What is the difference between “Pergamum” and “Pergamon”? There is no substantive difference – they are Latin versus Greek forms of the same name. Ancient writers in Greek called the city Pergamon (Πέργαμον), while Latin authors used Pergamum. (Modern Turkish calls the town Bergama.) Pergamon/Pergamum all refer to the same ancient city in Mysia.

Is Pergamon worth visiting? Absolutely. Pergamon offers a unique combination of history, architecture, and scenery. UNESCO’s listing and guidebooks alike emphasize that Pergamon’s Acropolis is among the most outstanding ruins of the Hellenistic world. Its hilltop setting, monumental ruins (including the grand Library and Altar), and the famed Asklepion make it as significant as any Mediterranean site. In our view, it deserves at least as much time as Ephesus, especially for visitors interested in ancient medicine or classical art.

How much time do I need to see Pergamon? Plan for a full day. Expect to spend 2–3 hours on the Acropolis and 2–3 hours at the Asklepion, with transit in between. If you walk briskly you could do both sites (and the Red Basilica) in a long day, but 2 days is ideal for a relaxed pace. If pressed for time, spend half a day at the Acropolis (morning) and half at the Asklepion (afternoon).

Can you still see the Library of Pergamon? Unfortunately, no physical structure of the library remains intact. Its building on the Acropolis was destroyed (likely in late antiquity). Archaeologists have found only its foundation stones. What survives of the library today is the idea – that Pergamon once housed 200,000 scrolls. To “see” the library you must use your imagination on the site. There is no museum room labeled “Library”; instead, you can read about it in inscriptions and books or see artifacts from the era in Bergama’s museum.

Is Pergamon wheelchair accessible? Pergamon’s terrain is very hilly and uneven, so it poses challenges. The Acropolis is largely uphill with loose stones and stairs, making it impractical for wheelchairs. The Asklepion is flatter and might be navigable for a determined wheelchair user (with assistance) on parts of the paved walkways. The town of Bergama is relatively flat by comparison. In summary: if you need wheelchair access, be aware that the main ruins will be difficult. Some visitors with mobility issues use a taxi to Acropolis and stay at viewpoints. Those with limited mobility can still enjoy the views and the lower town’s small museum with less difficulty.

How much does it cost to enter Pergamon? As of 2025, adult tickets to the Acropolis and to the Asklepion are each on the order of ₺150–200. Students and children are cheaper. (An exact, up-to-date price should be confirmed at the ticket booth. Note that these figures are subject to change.) A combined museum pass (covering both) can sometimes be purchased at a discount. Note: entrance to the Red Basilica ruins (outside of the archaeological site) is generally free.

What should I not miss on a first visit? The highlights are the Acropolis theater and Trajaneum, the Altar terrace (and statue of Athena in Berlin, if you can), plus the Asklepion’s theater and tunnel. Even if short on time, do not skip the Asklepion – it conveys a different side of Pergamon’s history.

Is there signage or guides on site? Yes, there are information panels in Turkish and English at the main monuments. They give brief descriptions. For deeper detail, hire a local guide or carry a guidebook.

Are there facilities on site? Both the Acropolis and Asklepion have simple restrooms near the entrances. There are no large cafes inside the ruins, but small vendors sell drinks and snacks at peak season.

In closing, Pergamon is a site that rewards curiosity. From statues to stone, the city has stories everywhere. We encourage visitors to take it in fully: watch the light change on the theater steps, picture medical pilgrims sleeping in the dormitories, and stroll the old Ottoman streets below. In doing so, you’ll touch the layers of history that make Pergamon truly a “world heritage” in every sense.