Εμφανίζονται 100 (επί συνόλου 161) τίτλοι με αναζήτηση: Πληροφορίες για τον τόπο στην ευρύτερη περιοχή: "ΑΪΔΙΝ Επαρχία ΤΟΥΡΚΙΑ" .
ΑΛΑΒΑΝΔΑ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Alabanda (he Alabanda, ta Alabanda: Eth. Alabandeus, Alabandeus,
Alabandensis, Alabandenus: Adj. Alabandicus), a city of Caria, was situated
160 stadia S. of Tralles, and was separated from the plain of Mylasa by a mountain
tract. Strabo describes it as lying at the foot of two hills (as some read the
passage), which are so close together as to present the appearance of an ass
with its panniers on. The modern site is doubtful; but Arab Hiss&,acute; on
a large branch of the Maeander, now called the Tshina, which joins that river
on the S. bank, is supposed by Leake to represent Alabanda; and the nature of
the ground corresponds well enough with Strabo's description. The Tshina may
probably be the Marsyas of Herodotus (v. 118). There are the remains of a theatre
and many other buildings on this site; but very few inscriptions. Alabanda was
noted for the luxurious habits of the citizens. Under the Roman empire it was
the seat of a Conventus Juridicus or court house, and one of the most flourishing
towns of the province of Asia. A stone called lapis Alabandicus, found in the
neighbourhood, was fusible (Plin. xxxvi. 8. s. 13), and used for making glass,
and for glazing vessels.
Stephanus mentions two cities of the name of Alabanda in Caria,
but it does not appear that any other writer mentions two. Herodotus, however
(vii. 195), speaks of Alabanda in Caria (ton en tei Kariei), which is the Alabanda
of Strabo. The words of description added by Herodotus seem to imply that there
was another city of the name; and in fact he speaks, in another passage (viii.
136), of Alabanda, a large city of Phrygia. This Alabanda of Phrygia cannot
be the town on the Tshina, for Phrygia never extended so far as there.
This text is from: Dictionary of Greek and Roman Geography (1854) (ed. William Smith, LLD). Cited July 2004 from The Perseus Project URL below, which contains interesting hyperlinks
ΑΛΙΝΔΑ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Alinda (Alinda: Eth. Alindeus), a city of Caria, which was surrendered
to Alexander by Ada, queen of Caria. It was one of the strongest places in Caria
(Arrian. Anab. i. 23; Strab. p. 657). Its position seems to be properly fixed
by Fellows (Discoveries in Lycia, p. 58) at Demmeergee-derasy, between Arab
Hissa and Karpuslee, on a steep rock. He found no inscriptions, but out of twenty
copper coins obtained here five had the epigraph Alinda.
This text is from: Dictionary of Greek and Roman Geography (1854) (ed. William Smith, LLD). Cited July 2004 from The Perseus Project URL below, which contains interesting hyperlinks
ΑΜΥΖΟΝ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Amyzon (Amuzon), an inconsiderable town of Caria. (Strab. p. 658.)
The ruins of the citadel and walls exist on the east side of Mount Latmus, on
the road from Bafi to Tchisme. The place is identified by an inscription. (Leake,
Asia Minor, p. 238.)
This text is from: Dictionary of Greek and Roman Geography (1854) (ed. William Smith, LLD). Cited July 2004 from The Perseus Project URL below, which contains interesting hyperlinks
ΑΝΑΙΑ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Annaea or Anaea (Annaia, Anhaia: Eth. Anaios, Anaites), is placed
by Stephanus (s. v. Anaia) in Caria, and opposite to Samos. Ephorus says that
it was so called from an Amazon Anaea, who was buried there. If Anaea was opposite
Samos, it must have been in Lydia, which did not extend south of the Maeander.
From the expressions of Thucydides (iii. 19, 32, iv. 75, viii. 19), it may have
been on or near the coast, and in or near the valley of the Maeander. Some Samian
exiles posted themselves here in the Peloponnesian war. The passage of Thucydides
(iv. 75) seems to make it a naval station, and one near enough to annoy Samos.
The conclusion, then, is, that it was a short distance north of the Maeander,
and on the coast; or if not on the coast, that it was near enough to have a station
for vessels at its command.
This text is from: Dictionary of Greek and Roman Geography (1854) (ed. William Smith, LLD). Cited July 2004 from The Perseus Project URL below, which contains interesting hyperlinks
ΑΝΤΙΟΧΕΙΑ ΠΡΟΣ ΜΑΙΑΝΔΡΩ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Antiocheia ad Maeandrum (A. pros Maiandro), a small city on the Maeander,
in Caria, in the part adjacent to Phrygia. There was a bridge there. The city
had a large and fertile territory on both sides of the river, which was noted
for its figs. The tract was subject to earthquakes. (Strab. p. 630.) Pliny (v.
29) says that the town was surrounded by the Orsinus,--or Mosynus, as some read
the name,--by which he seems to mean that it is in the angle formed by the junction
of this small river with the Maeander. Hamilton (Researches, &c., vol. i. p. 529)
fixes the position between 4 and 5 miles SE. of Kuyuja, and near the mouth of
the rich valley of the Kara Su, which it commands, as well as the road to Ghera,
the ancient Aphrodisias. The remains are not considerable. They consist of the
massive walls of the Acropolis, and an inner castle in a rude and barbarous style,
without any traces of Hellenic character; but there is a stadium built in the
same style, and this seems to show the antiquity of both. East of the acropolis
there are many remains of arches, vaults, and substructions of buildings. There
is also the site of a small theatre. (Comp. Fellows, Discoveries in Lycia, p.
27.)
Pliny says that Antiocheia is where the towns Seminethos (if the reading
is right) and Cranaos were. Cranaos is an appropriate name for the site of Antiocheia.
Stephanus (s. v. Antiocheia) says that the original name of the place was Pythopolis,
and that Antiochus son of Seleucus built a town here, which he named Antiocheia,
after his mother Antiochis. The consul Cn. Manlius encamped at Antiocheia (B.C.
189) on his march against the Galatae (Liv. xxxviii. 13). This city was the birthplace
of Diotrephes, a distinguished sophist, whose pupil Hybreas was the greatest rhetorician
of Strabo's time. There are numerous medals of this town of the imperial period.
This text is from: Dictionary of Greek and Roman Geography (1854) (ed. William Smith, LLD). Cited July 2004 from The Perseus Project URL below, which contains interesting hyperlinks
ΑΡΠΑΣΑ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Harpasa (Harpasa: Eth. Harpaseus), a town in Caria, on the eastern
bank of the river Harpasus, a tributary of the Maeander. (Ptol. v. 2. § 19; Steph.
B. s. v.; Plin. v. 29; Hierocl. p. 688.) The ruins found opposite to Nasli, at
a place called Arpas Kalessi, undoubtedly belong to Harpasa. (Fellowes, Discov.
in Lyc. p. 51; Leake, Asia Minor, p. 249; Richter, Wallfahrten, p. 540.) Pliny
mentions a wonderful rock in its neighbourhood, which moved on being pressed with
a finger, but did not yield to the pressure of the whole body.
ΑΡΤΕΜΙΣΙΟ (Αρχαίο ιερό) ΤΟΥΡΚΙΑ
Artemisium (Artemision). The name of the northern coast and of a promontory
of Euboea, immediately opposite the Thessalian Magnesia, so called from the temple
of Artemis Proseoa, belonging to the town of Histiaea. It was off this coast that
the Grecian fleet fought with the fleet of Xerxes, B.C. 480. (Herod. vii. 175,
viii. 8; Plut. Them. 7; Diod. xi. 12.)
This text is from: Dictionary of Greek and Roman Geography (1854) (ed. William Smith, LLD). Cited July 2004 from The Perseus Project URL below, which contains interesting hyperlinks
ΑΦΡΟΔΙΣΙΑΣ (Αρχαία πόλη) ΑΪΔΙΝ
Aphrodisias (Aphrodisias: Eth. Aphrodisieus, Aphrodisiensis). An ancient
town of Caria, situated at Ghera or Geyra, south of Antiocheia on the Maeander,
as is proved by inscriptions which have been copied by several travellers. Drawings
of the remains of Aphrodisias have been made by the order of the Dilettanti Society.
There are the remains of an Ionic temple of Aphrodite, the goddess from whom the
place took the name of Aphrodisias; fifteen of the white marble columns are still
standing. A Greek inscription on a tablet records the donation of one of the columns
to Aphrodite and the demus. Fellows (Lycia, p. 32) has described the remains of
Aphrodisias, and given a view of the temple. The route of Fellows was from Antiocheia
on the Maeander up the valley of the Mosynus, which appears to be the ancient
name of the stream that joins the Maeander at Antiocheia; and Aphrodisias lies
to the east of the head of the valley in which the Mosynus rises, and at a considerable
elevation.
Stephanus (s. v. Megalopolis), says that it was first a city of the
Leleges, and, on account of its magnitude, was called Megalopolis; and it was
also called Ninoe, from Ninus (see also s. v. Ninoe),--a confused bit of history,
and useful for nothing except to show that it was probably a city of old foundation.
Strabo assigns it to the division of Phrygia; but in Pliny (v. 29) it is a Carian
city, and a free city (Aphrodisienses liberi) in the Roman sense of that period.
In the time of Tiberius, when there was an inquiry about the right of asyla, which
was claimed and exercised by many Greek cities, the Aphrodisienses relied on a
decree of the dictator Caesar for their services to his party, and on a recent
decree of Augustus. (Tac. Ann. iii. 62.) Sherard, in 1705 or 1716, copied an inscription
at Aphrodisias, which he communicated to Chishull, who published it in his Antiquitates
Asiaticae. This Greek inscription is a Consultum of the Roman senate, which confirms
the privileges granted by the Dictator and the Triumviri to the Aphrodisienses.
The Consultum is also printed in Oberlin‘s Tacituss, and elsewhere. This Consultum
gives freedom to the demus of the Plaraseis and the Aphrodisieis. It also declares
the temenos of the goddess Aphrodite in the city of the Plaraseis and the Aphrodisieis
to have the same rights as the temple of the Ephesia at Ephesus; and the temenos
was declared to be an asylum. Plarasa then, also a city of Caria, and Aphrodisias
were in some kind of alliance and intimate relation. There are coins of Plarasa;
and coins with a legend of both names are also not very uncommon. (Leake.)
This text is from: Dictionary of Greek and Roman Geography (1854) (ed. William Smith, LLD). Cited July 2004 from The Perseus Project URL below, which contains interesting hyperlinks
ΒΑΡΓΑΣΑ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Bargasa (Bargasa: Eth. Bargasenos), a city of Caria. The Ethnic name
is given by Stephanus on the authority of Apollonius in his Carica. There are
also coins of Bargasa with the epigraph Bargasenon. It is mentioned by Strabo
(p. 656), who, after speaking of Cnidus, says, then Ceramus and Bargasa, small
places above the sea. The next place that he mentions is Halicarnassus. Bargasa
is therefore between Cnidus and Halicarnassus. Leake places Bargasa in his map,
by conjecture, at the head of the gulf of Cos, at a place which he marks Djovata;
this seems to be the Giva of Cramer. Neither of them states the authority for
this position.
This text is from: Dictionary of Greek and Roman Geography (1854) (ed. William Smith, LLD). Cited September 2004 from The Perseus Project URL below, which contains interesting hyperlinks
ΔΙΔΥΜΑ (Αρχαίο ιερό) ΤΟΥΡΚΙΑ
Branchidae (Branchidai). After Poseideion, the promontory in the territory
of the Milesians, is the oracle of Apollo Didymeus at Branchidae, about 18 stadia
the ascent (from the sea). (Strab. p. 634.) The remains of the temple are visible
to one who sails along the coast. (Hamilton, Researches, &c., vol. ii. p. 29.)
Pliny (v. 29) places it 180 stadia from Miletus, and 20 from the sea. It was in
the Milesian territory, and above the harbour Panormus. (Herod. i. 157.) The name
of the site of the temple was Didyma or Didymi (Diduma, Steph. s. v.; Herod. vi.
19), as we might also infer from the name of Apollo Didymeus; but the place was
also called Branchidae, which was the name of a body of priests who had the care
of the temple. Croesus, king of Lydia (Herod. i. 46, 92), consulted the oracle,
and made rich presents to the temple. The god of Branchidae was consulted by all
the Ionians and Aeolians; and Necos, king of Egypt, after he had taken Cadytis
(Herod. ii. 159), sent to the god the armour in which he had been victorious.
We may infer that the fame of this god had been carried to Egypt by the Milesians,
at least as early as the time of Necos. After the revolt of Miletus and its capture
by the Persians (B.C. 494) in the time of the first Darius, the sacred place at
Didyma, that is the sacred place of Apollo Didymeus, both the temple and the oracular
shrine were robbed and burnt by the Persians. If this is true, there was hardly
time for the temple to be rebuilt and burnt again by Xerxes, the son of Darius,
as Strabo says (p. 634); who also has a story that the priests (the Branchidae)
gave up the treasures to Xerxes when he was flying back from Greece, and accompanied
him. to escape the punishment of their treachery and sacrilege. (Comp. Strab.
p. 517.)
The temple was subsequently rebuilt by the Milesians on an enormous
scale; but it was so large, says Strabo, that it remained without a roof. A village
grew up within the sacred precincts, which contained several temples and chapels.
Pausanias (vii. 2) says that the temple of Apollo at Didymi was older than the
Ionian settlements in Asia. The tomb of Neleus was shown on the way from Miletus
to Didymi, as Pausanias writes it. It was adorned with many most costly and ancient
ornaments. (Strabo.)
A road called the Sacred Way led from the sea up to the temple; it
was bordered on either side with statues on chairs, of a single block of stone,
with the feet close together and the hands on the knees, an exact imitation of
the avenues of the temples of Egypt. (Leake, Asia Minor, p. 239.) Sir W. Gell
copied from the chair of a sitting statue on this way, a Boustrophedon inscription,
which contains topolloni, that is toi Apolloni. The temple at Branchidae was of
white marble, in some parts bluish. There remain only two columns with the architrave
still standing; the rest is a heap of ruins. The height of the columns is 63 feet,
with a diameter of 6 1/2 feet at the base of the shaft. It has 21 columns on the
flanks, and 4 between the antae of the pronaos, 112 in all; for it was decastyle
dipteral. Chandler describes the position and appearance of the ruins of Apollo's
temple at Didyma (c. 43, French Tr. with the notes of Servois and Barbie Du Bocage;
see also the Ionian Antiquities, published by the Dilettanti Society).
This text is from: Dictionary of Greek and Roman Geography (1854) (ed. William Smith, LLD). Cited August 2004 from The Perseus Project URL below, which contains interesting hyperlinks
ΕΦΕΣΟΣ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Ephesus (Ephesos: Eth. Ephesios, Ephesites, Epheseus), a city in Lydia, one of
the twelve Ionian cities (Herod. i. 142), on the south side of the Caystrus, and
near its mouth. The port was called Panormus. The country around Ephesus was an
alluvial plain, as Herodotus observes (ii. 10). The name of Ephesus does not occur
in the Homeric poems, and there is no proof, says Strabo, that it was so old as
the Trojan War. According to a myth (Steph. B. s. v. Ephesos), the place was originally
called Smyrna, from Smyrna the Amazon: it was also called Samorna, and Trecheia,
and Ortygia, and Ptelea. The name Ephesus was said to be from one of the Amazons.
The name Ptelea appears in an inscription of the Roman period which was copied
by Chishull at Ephesus. Pliny (v. 29) has also preserved this legend of the Amazonian
origin of Ephesus, and a name Alope, which the place had at the time of the Trojan
War; a story found in Hyginus also. Pliny also. mentions the name Morges. The
legend of the Amazons is connected with the goddess Artemis, the deity of Ephesus.
Pausanias (vii. 2. § 6) has a legend about the temple of Ephesus being founded
by Ephesus, the son of the river Caystrus, and Cresus an autochthon.
Strabo, who had been at Ephesus, gives a pretty good description of
it (p. 639). As a man sailed northward through the channel that separates Samos
from Mycale, he came to the sea-coast of the Ephesia, part of which belongs to
the Samii. North of the Panionium. was Neapolis, which once belonged to Ephesus,
but in Strabo's time to the Samii, who had received it in exchange for Marathesium.
Next was Pygela, a small place with a temple of Artemis Munychia, a settlement
of Agamemnon,. according to a legend; and next the port called Panormus, which
contained a temple of Artemis Ephesia; and then the city. On this same coast,
a little above the sea, there was also Ortygia, a fine grove of various kinds
of trees, and particularly cypress. The stream Cenchrius flowed through it. The
stream and the place were connected with a legend of Lato and the birth of Apollo
and Artemis. Ortygia was the nurse who assisted Lato in her labour. Above the
grove was a mountain Solmissus, where the Curetes placed themselves, and with
the clashing of their arms prevented the jealous Hera, who was on the watch, from
hearing the cries of Lato. There were several temples in this place, old and new:
in the old temples there were ancient wooden statues; but in the later temples
others (skolia erga1 There, was Lato holding a staff, and Ortygia standing by
her with a child on each arm. The Cares and Leleges were the settlers of Ephesus,
according to one story (Strabo), and these two peoples or two names are often
mentioned together. But Pherecydes (Strab. p. 632) says that the Paralia of Ionia
was originally occupied by Carians from Miletus to the parts about Mycale and
Ephesus, and the remainder as far as Phocaea by Leleges. The natives were driven
out of Ephesus by Androclus and his Ionians, who settled about the Athenaeum and
the Hypelaeus, and they also occupied a part of the higher country (tes Paroreias)
about the Coressus. Pausanias preserves a tradition that Androclus drove out of
the country the Leleges, whom he takes to be a branch of the Carians, and the
Lydians who occupied the upper city; but those who dwelt about the temple were
not molested, and. they came to terms with the Ionians. This tradition shows that
the old temple was not in the city. The tomb of Androclus was still shown in the
time of Pausanias, on the road from the temple past the Olympieium, and to the
Pylae Magnetides; the figure on the tomb was an armed man (vii. 2.. § 6, &c.).
This place on the hill was the site of the city until Croesus' time, as Strabo
says. Croesus warred against the lonians of Ephesus (Herod. i, 26), and besieged
their city, at which time during the siege (so says the text) the Ephesii dedicated
their city to Artemis by fastening the city to the temple by a rope. It was seven
stadia between the old city, the city that was then besieged, and the temple.
This old city was the city on the Paroreia. After the time of Croesus the people
came down into the plain, and lived about the present temple (Strabo) to the time
of Alexander.
King Lysimachus built the walls of the city that existed in Strabo's
time; and as the people were not willing to remove to the new city, he waited
for a violent rain, which he assisted by stopping up the channels that carried
off the water, and so drowned the city, and made the people glad to leave it.
Lysimachus called his new city Arsinoe after his wife, but the name did not last
long. The story of the destruction of the old city, which was on very low ground,
is told by Stephanus (s. v. Ephesos) somewhat differently from Strabo. He attributes
the destruction to a violent storm of rain, which swelled the river. The town
was situated too low; and, as the Caystrus is subject to sudden risings, it was
damaged or destroyed, as modern towns sometimes have been which were planted too
near a river. Thousands were drowned, and valuable property was lost. Stephanus
quotes a small poem of Duris of Elaea made on the occasion, which attributes that
calamity to the rain and the sudden rising of the river. Nothing is known of Duris,
and we must suppose that he lived about the time of the destruction of Ephesus,
or about B.C. 322. (Comp. Eustath. ad Dionys. v. 827, who quotes the first two
lines of the epigramma of Duris.) Pausanias (i. 9. § 7) states that Lysimachus
removed to his new Ephesus the people of Colophon and Lebedus, from which time
the ruin of these two towns may be dated.
The history of Ephesus, though it was one of the chief of the Ionian
towns, is scanty. As it was founded by Androclus the son of Codrus, the kingly
residence (basileion, whatever the word means) of the lonians was fixed there,
as they say (Strab. p. 633), and even to now those of the family are named kings
(basileis) and have certain honours, the first seat in the games, and purple as
a sign of royalty, a staff instead of a sceptre, and the possession or direction
of the rites of Eleusinian Demeter (comp. Herod. i. 147). Ephesus was it seems
from an early period a kind of sacred city, for Thucydides (iii. 104), when he
is speaking of the ancient religious festival at Delos to which the Ionians and
the surrounding islanders used to go with their wives and children, adds, as now
the Iones to the Ephesia. Strabo has also preserved the tradition of Ephesus having
been called Smyrna, and he has a very confused story about the Smyrnaei leaving
the Ephesii to found Smyrna Proper. He quotes Callinus as evidence of the people
of Ephesus having been once named Smyrnaei, and Hipponax to prove that a spot
in Ephesus was named Smyrna. This spot lay between Trecheia and the Acte of Lepra;
and this Lepra was the hill Prion which was above the Ephesus of Strabo's time,
and contained part of the wall. He concludes that the Smyrna of old Ephesus was
near the gymnasium of the later town of Ephesus, between Trecheia and Lepra. The
old Athenaeum was without the limits of the later city.
The Cimmerians in an invasion of western Asia took Sardis except the
acropolis (Herod. i. 15), in the reign of the Lydian king Ardys; and it seems
that they got into the valley of the Caystrus and threatened Ephesus. (Callinus,
Bergk, Poetae Lyrici Graeci, p. 303.) Callinus also speaks of a war between the
Magnetes or people of Magnesia and Ephesus his native city (Strab.), which war
of course was before that inroad of the Cimmerii by which Magnesia was destroyed:
for there was a tradition of mere than one Cimmerian invasion. Ephesus fell successively
under the dominion of the Lydian and Persian kings. In B.C. 499, when the Athenians
and Eretrians with the Ionians went against Sardis, they sailed to Ephesus and
left their ships at Coressus. Some Ephesii were their guides up the valley of
the Caystrus and over the range of Tmolus. After the lonians had fired Sardis
they retreated; but the Persians overtook them at Ephesus and defeated the confederates
there. (Herod v. 102.) This is all that Herodotus says about Ephesus on this occasion.
After the naval battle before Miletus, in which the Ionian confederates were defeated,
some of the Chii, who had escaped to Mycale, made their way by night into the
Ephesia, where the women were celebrating the Thesmophoria, and the Ephesii, who
knew nothing of what had happened to the Chii, fell upon them supposing they were
robbers, and killed them or made a beginning at least. (Herod. vi. 16). The Ephesii
had no ships in the fight before Miletus; and we must conclude that they took
no part in the revolt. When Xerxes burnt the temple at Branchidae and the other
temples (Strab.), the temple of Ephesus was spared. Near the close of the Peloponnesian
War, Thrasyllus, an Athenian commander, who was on a marauding expedition, landed
at Ephesus, on which the Persian Tissaphernes summoned all the country to Ephesus
to the aid of Artemis. The Athenians were defeated and made off. (Xen Hell. i.
2. § 6.) Lysander, the Spartan commander, entered the port of Ephesus (B.C. 407)
with a fleet, his object being to have an interview with Cyrus at Sardis. While
he was repairing and fitting up his ships at Ephesus, Antiochus, the Athenian,
who was stationed at Notium as commander under Alcibiades, gave Lysander the opportunity
of fighting a seafight, in which the Athenians were defeated. (Xen. Hell. i. 5.
1, &c.) After the battle of Aegos Potami the Ephesians dedicated in the temple
of Artemis a statue of Lysander, and of other Spartans who were unknown to fame;
but after the decline of the Spartan power and the victory of Conon at Cnidus,
they set up statues of Conon and Timotheus in their temple, as the Samii also
did in their Heraeum. (Pans. vi. 3. § 15.)
There is no notice of Ephesus taking any active part in war against
the barbarians from the time of Croesus, who attacked this town first of all the
Ionian towns, and probably with the view of getting a place on the sea. For Ephesus
was the most convenient port for Sardis, being three days'journey distant (Xen.
Hell. iii. 2. 11), or 540 stadia (Herod. v. 54). It was the usual landing-place
for those who went to Sardis, as we see in many instances. (Xen. Anab. ii. 2.
6)
The Ionian settlers at Ephesus, according to tradition, found the
worship of Artemis there, or of some deity to whom they gave the name of Artemis.
(Callim. in Dian. 238.) A temple of Artemis existed in the time of Croesus, who
dedicated in the temple the golden cows and the greater part of the pillars, as
Herodotus has it (i. 92). Herodotus mentions the temple at Ephesus with that of
Hera at Samos as among the great works of the Greeks (ii. 146), but the Heraeum
was the larger. The original architect is named Chersiphron by Strabo, and another
architect enlarged it. The architect of the first temple that the lonians built
was a contemporary of Theodorus and Rhoecus, who built the Heraeum at Samos. When
Xenophon settled at Scillus, he built a temple to Artemis like the great one at
Ephesus; and he placed in it a statue of cypress like that of Ephesus, except
that the Ephesian Artemis was of gold. There was a stream Selinus near the temple
at Ephesus, and there was a stream so called at Scillus, or Xenophon gave it the
name. Xenophon was at Ephesus before he joined Agesilaus on his march from Asia
to Boeotia, and he deposited there the share that had been entrusted to him of
the tenth that had been appropriated to Apollo and Artemis of the produce of the
slaves which the Ten Thousand sold at Cerasus on their retreat. This fact shows
that the temple at Ephesus was one of the great holy places to the Ionic Hellenes.
(Xen. Anab. v. 3. 4, &c.) The worship of the goddess was carried by the Phocaeans
to Massalia (Marseille), and thence to the Massaliot settlements. (Strab. pp.
159,160, 179, 180, 184.) Dianium or Artemisium, on the coast of Spain, was so
called from having a temple of the Ephesian Artemis.
This enlarged temple of Artemis was burnt down by Herostratus, it
is said on the night on which Alexander was born. The, temple was rebuilt again,
and probably on the same site. The name of the architect is corrupted in the text
of Strabo, but it is supposed that the true reading is Dinocrates. Alexander,
when he entered Asia on his Persian expedition, offered to pay all that had been
expended on the new temple and all that it would still cost, if he might be allowed
to place the inscription on it; by which, as the answer of the Ephesii shows,
who decined his proposal, was meant his placing his name on the temple as the
dedicator of it to the goddess. The Ephesii undertook the building of their own
temple, to which the women contributed their ornaments, and the people gave their
property, and something was raised by the sale of the old pillars. But it was
220 years before the temple was finished.
The temple was built on low marshy ground to save it from earthquakes,
as Pliny says (xxxvi. 14), but Leake suggests another reason. The tall Ionic column
was more appropriate for a building in a plain, and the shorter Doric column looked
better on a height. Leake observes that all the greatest and most costly of the
temples of Asia, except one, are built on low and marshy spots. The Ephesii seem
always to have stuck to the old site of the temple, and it is probable that they
would have placed the new one there, even if their columns had been Doric instead
of Ionic.
The foundations of the new temple were laid on well-rammed charcoal
and wool. The length of the building was 425 feet, and the width 220. The columns
were 127, each made by a king, as Pliny says. The columns were 60 feet high, ad
36 were carved, and one of them by Scopas. The epistylia or stones that rested
over the intercolumniations, or on the part of the columns between the capitals,
and the frieze, were of immense size. It would take a book, says Pliny, to describe
all the temple; and Democritus of Ephesus wrote one upon it (Athen. xii. p. 525).
Leake (Asia Minor, p. 346) supposes that the temple had a double row of 21 columns
on each side, and a triple row of 10 columns at the two ends. This will make 120
columns, for 24 columns have been counted twice. If we add 4 columns in antis
at each end of the building, this will make the whole number 128, for the number
127 cannot be right. Leake has made his plan of the temple in English feet, on
the same scale as the other plans of temples; for he observes that we. cannot
tell whether Pliny used the Greek or the Roman foot. The English foot is somewhat
longer than the Roman, and less than the Greek. For the purpose of comparison
it is immaterial what foot is used. This was the largest of the Greek temples.
The area of the Parthenon at Athens was not one-fourth of that of the temple of
Ephesus; and the Heraeum of Samos, the great temple at Agrigentum and the Olympieium
at Athens were all less than the temple of Ephesus. The area of the Olympieium
was only about two-thirds of that of the Ephesian temple.
After the temple, that is, the construction of the building, was finished,
says Strabo, the Ephesians provided the abundant other ornaments by the freewill
offering of the artists, that is, the native artists of Ephesus. This is the meaning
that Groskurd gives to the obscure passage of Strabo (te ektimesei ton demiourgon):
and it is at least a probable meaning (Transl. Strab. vol. iii. p. 17). But the
altar was almost entirely filled with the work of Praxiteles. Strabo was also
shown some of the work of Thraso, a Penelope and the aged Eurycleia. The temple
contained one of the great pictures of Apelles, the Alexander Ceraunophoros (Plin.
xxxv. 10; Cic. c. Verr. ii. 4 c. 60). The priests were eunuchs, called Megalobuzi.
(Comp. Xen. Anab. v. 3, § 8.) They were highly honoured, and the Ephesii procured
from foreign places such as were worthy of the office. Virgins were also associated
with them in the superintendence of the temple. It was of old an asylum, and the
limits of the asylum were often varied. Alexander extended them to a stadium,
and Mithridates the Great somewhat further, as far as an arrow went that he shot
from the angle of the tiling of the roof (apo tes gonias tou keramou). M. Antonius
extended the limits to twice the distance, and thus comprised within them part
of the city; from which we learn that the temple was still out of the city, and
less than 1200 Greek feet from it. But this extension of the limits was found
to. be very mischievous, and the ordinance of Antonius was abolished by Augustus.
The extension of the limits by Antonius was exactly adapted to make, one part
of the city of Ephesus the rogues' quarter.
The growth of Ephesus, as a commercial city, seems to have been after
the time of Alexander. It was included within the dominions of Lysimachus, whose
reign lasted to B.C. 281. It afterwards was included in the dominions of the kings
of Pergamum. The city, says Strabo, has both ship-houses, and a harbour; but the
architects contracted the mouth of the harbour at the command of king Attalus,
named Philadelphus. The king supposing that the entrance would become deep enough
for large merchant vessels, and also the harbour, which had up to that time been
made shallow by the alluvium of the Caystrus, if a mole were placed in front of
the entrance, which was very wide. ordered it to be constructed. But it turned
out just the opposite to what he expected; for the alluvium being thus kept in
made all the harbour shallower as far as the entrance; but before this time, the
floods and the reflux of the sea took off the alluvium and carried it out to sea.
Strabo adds, that in his time, the time of Augustus, the city in all other respects,
owing to the favourable situation, is increasing daily, for it is the greatest
place of trade of all the cities of Asia west of the Taurus. The neighbourhood
of Ephesus also produced good wine.
After the mouth of the Caystrus, says Strabo, is a lake formed by
the sea, named Selinusia (Groskurd, Transl. Strab. vol. iii. p. 19, note, gives
his reasons for preferring the reading Selenusia); and close to it another lake,
which communicates with the Selinusia, both of which bring in a great revenue.
The kings (those of Pergamum, probably) took them away from the goddess, though
they belonged to her. The Romans gave them back to the goddess; but again the
publicani by force seized on the revenue that was got from them; but Artemidorus,
as he says himself, being sent to Rome, recovered the lakes for the goddess; and
the city of Ephesus set up his golden (gilded) statue in--the temple. Pliny (v.
29) seems to say that there were two rivers Selenuntes at Ephesus, and that the
temple of Diana lay between them. Bet these rivers have nothing to do with the
lakes, which were on the north side of the Caystrus, as the French editor of Chandler
correctly observes; and Pliny has probably confounded the river and the lakes.
The mountain Gallesus (Aleman) separated the territory of Ephesus, north of the
Caystrus, from that of Colophon. When Hannibal fled to Asia, he met king Antiochus
near Ephesus (Appian, Syr. c. 4); and when the Roman commissioners went to Asia
to see Antiochus, they had a good deal of talk with Hannibal while they were waiting
for the king, who was in Pisidia. Antiochus, during his war with the Romans, wintered
at Ephesus, at which time he had the design of adding to his empire all the cities
of Asia. (Liv. xxxiii. 38). Ephesus was then the king's head-quarters. The king's
fleet fought a battle with the fleet of the Romans and Eumenes at the port Corycus,
which is above Cyssus (Liv..xxxvi.43); and Polyxenidas, the admiral of Antiochus,
being defeated, fled back to the port of Ephesus (B.C. 189). [CASYSTES]
After the great defeat of Antiochus at Magnesia, near Sipylus, by L. Cornelius
Scipio, Polyxenidas left Ephesus, and the Romans occupied it. The Roman consul
divided his army into three parts, and wintered at Magnesia on the Maeander, Tralles,
and Ephesus. (Liv. xxxvii. 45). On the settlement of Asia after the war, the Romans
rewarded their ally Eumenes, king of Pergamum, with Ephesus, in addition to other
towns and countries, When the last Attalus of Pergamum died (B.C. 133) and left
his states to the Romans, Aristonicus, the son of an Ephesian woman by king Eumenes,
as the mother said, attempted to seize the kingdom of Pergamum. The Ephesii resisted
him, and defeated him in a naval fight off Cyme. (Strab.). The Romans now formed
their province of Asia (B.C. 129), of which Ephesus was the chief place, and the
usual residence of the Roman governor. One of the Conventus Juridici was also
named from Ephesus, which became the chief town for the administration of justice,
and of a district which comprised the Caesarienses, Metropolitae, Cilbiani inferiores
et superiores, Mysomacedones, Mastaurenses, Briullitae, Hypaepeni, Dioshieritae.
(Pliny, H.N. v. 29).
When Mithridates entered Ionia, the Ephesii and other towns gladly
received him, and the Ephesii threw down the statues of the Romans. (Appian, Mithrid.
c. 21). In the general massacre of the Romans, which Mithridates directed, the
Ephesii did not respect their own asylum, but they dragged out those who had taken
refuge there and put them to death. Mithridates, on his visit to western Asia,
married Monime, the daughter of Philopoemen of Stratonicea in Caria, and he made
Philopoemen his bailiff (episkopos of his town of Ephesus. But the Ephesii, who
were never distinguished for keeping on one side, shortly after murdered Zenobius,
a general of Mithridates, the same who carried the Chians off. L. Cornelius Sulla,
after his victories over Mithridates, punished the Ephesii for their treachery.
The Roman summoned the chief men of the Asiatic cities to Ephesus, and from his
tribunal addressed them in a speech, in which, after rating them well, he imposed
a heavy contribution on them, and gave notice that he would treat as enemies all
who did not obey his orders. This was the end of the political history of Ephesus.
Ephesus was now the usual place at which the Romans landed when they
came to Asia. When Cicero (B.C. 51) was going to his province of Cilicia, he says
that the Ephesii received him as if he had come to be their governor (ad Att.
v. 13). P. Metellus Scipio, who was at Ephesus shortly before the battle of Pharsalia,
was going to take the money that had been deposited from ancient times in the
temple at Ephesus, when he was summoned by Cn. Pompeius to join him in Epirus.
After the defeat of Brutus and Cassius at Philippi, M. Antonius paid a visit to
Ephesus, and offered splendid sacrifices to the goddess. He pardoned the partisans
of Brutus and Cassius, who had taken refuge in the temple, except two; and it
may have been on this occasion that he issued that order in favour of the rogues
of Ephesus which Augustus repealed. Antonius summoned the people of Asia, who
were at Ephesus represented by their commissioners, and, after recapitulating
the kindness that they had experienced from the Romans, and the aid that they
had given to Brutus and;Cassius, he told them that he wanted money; and that as
they had given his enemies ten years' taxes in two years, they must give him ten
years' taxes in one; and that they should be thankful for being let off more easily
than they deserved. The Greeks made a lamentable appeal to his mercy, urging that
they had given Brutus and Cassius money under compulsion; that they had even given
up their plate and ornaments, which had been coined into money before their eyes.
Antonius at last graciously signified that he would be content with nine years'
taxes, to be paid in two years. (Appian, B.C. v. 4, &c.) It was during this
visit that Antonius, according to Dion Cassius (xlviii. 24), took the brothers
of Cleopatra from their sanctuary in the temple of Diana at Ephesus, and put them
to death; but Appian (B.C. v. 9) says that it was Arsinoe, Cleopatra's sister,
and that she was taken from sanctuary in the temple of Artemis Leucophryne at
Miletus. Appian's account is the more trustworthy, for he speaks of the priest
of Ephesus, whom they call Megabyzus, narrowly escaping the vengeance of Antonius,
because he had once received Arsinoe as a queen. Before the sea-fight at Actium
the fleet of M. Antonius and Cleopatra was collected at Ephesus, and he came there
with Cleopatra. After the battle of Actium, Caesar Octavianus permitted Ephesus
and Nicaea, the chief cities of Asia and Bithynia, respectively to dedicate temples
to the deified dictator Caesar.
Strabo terminates his description of Ephesus with a list of the illustrious
natives, among whom was Heraclitus, surnamed the Obscure; and Hermodorus, who
was banished by the citizens for his merits. This is the Hermodorus who is said
to have assisted the Roman Decemviri in drawing up the Tables. (Dig. 1. 2. 2.
§ 4.) Hipponax the poet was also an Ephesian, and Parrhasius the painter. Strabo
also mentions Apelles as an Ephesian, but that is not certain. Of modern men of
note he mentions only Alexander, surnamed the Light, who was engaged in public
affairs, wrote history, and astronomical and geographical poems in hexameter verse.
Strabo does not mention Callinus, and it would seem, that as he speaks of him
elsewhere, he did not take him to be an Ephesian; and, among the men nearer his
own time, he has not mentioned the geographer Artemidorus in this passage, though
he does mention Artemidorus, the same man, as being sent to Rome about the lakes
and the revenues from them. Accordingly, Koray and, Groskurd suppose that the
name Artemidorus has dropped out of the MSS. of Strabo, and that Strabo must have
mentioned him with Alexander the Light.
When Strabo was at Ephesus, in the days of Auguastus, the town was
in a state, of great prosperity. The trade, of Ephesus had .extended so far, that
the minium of Cappadocia, which used to be carried to Sinope now went to Ephesus.
Apameia, at the source of the Marsyas,. was the second commercial place. in. the
Roman. province of Asia, Ephesus being the first,. for it was the place that received
all. the commodities from Greece and Italy. (Strab.. pp. 540, 5.77.) There was
a road from Ephesus. to Antiocheia on the Maeander, through Magnesia on the Maeander,
Tralles, and Nysa. From Antiocheia the road. went to Garura [CARURA], on the borders
of Caria and Phrygia. From Carura. the road. was continued to Laodiceia, Apameia,
Metropolis, Chelidonii (a corrupt word, which is supposed to represent Philomelium),
and Tyriaeum; then it ran through Lycaonia through Laodiceia, the Burnt, to Coropassus;
and from Coropassus, which was in Lycaonia, to Garsaura in Cappadocia, on the
borders; then through Soandus and Sadakora to Mazaca, the metrotropolis of the
Cappadocians; and from Mazaca through Herphae to Tomisa in Sophene. (Strab. pp.
647, 663.)
It does not appear from, Strabo how the Ephesii managed the affairs
of the town in his time. He speaks of a senate (gerousia) being made by Lysimachus,
and the senate with certain persons called the Epicleti managed the affairs of
the city. We may conclude that it had a Boule, and also a Demus or popular assembly.
A town clerk of Ephesus (grammateus), a common functionary in Greek cities, is
mentioned. (Acts of the Apost. xix. 35.); An imperfect inscription, copied by
Chishull (Travels in Turkey, &c. p. 20), shows that there was an office (archeion)
in Ephesus for the registry of titles within the territory.
In the time of Tiberius there were great complaints of the abuses
of asyla., The Ephesii (Tacit. Ann. iii. 61) were heard before the Roman senate
in defence of the asylum of Artemis, when they told the whole mythical story of
the origin of the temple; they also referred to what Hercules had done for the
temple; and, coming nearer to the business, they said that the Persians had always
respected it, and after them the Macedonians, and finally the Romans. Plutarch
(De vitando aere alieno, c. 31) says that the temple was an asylum for debtors,
and it is probable that the precincts were generally well filled. In the reign
of Nero, Barea Soranus, during his government of Asia, tried to open the port,
which the bad judgment of the king of Pergamum and his architects had spoiled.
(Tacit. Ann. xvi. 23.)
When St. Paul visited Ephesus (Acts of the Apost. xix.), one Demetrius,
a silversmith which made silver shrines for Diana, brought no small gain unto
the craftsmen. He called his men together, and showed them that their trade was
in danger from the preaching of Paul, who taught that they be no gods, which are
made with hands; so that not only this our craft is in danger to be set at nought;
but also that the temple of the great goddess Diana should be despised, and her
magnificence should be destroyed, whom all Asia and the world worshippeth. The
town clerk, by a prudent and moderate speech, settled the tumult. Among other
things, he told them that the image of Diana fell down from Jupiter. Pliny (xvi.
40) mentions an old wooden statue of Diana at Ephesus. Licinius Mucianus, a contemporary
of Pliny, had examined it, and he said that it had never.been changed, though
the temple had been restored seven times. The representative of the Asiatic .goddess'
was not that of the huntress Artemis of. the Hellenes. Miller observes that, Artemis,
as the guardian of the Ephesian temple, which, according to the myth, was founded
by the Amazons, appears in an Asiatic Amazonian costume. The worship of. her image,
which was widely spread, and in the later imperial period repeated innumerable
times in statues and on coins, is connected with the Hellenic representations
of Artemis by no visible link. (Handbuch der Archaeologie.) The old statue that
fell down from Jupiter may have been a stone, an aerolite; and the wooden statue
that Mucianus saw, some very rude piece of work. According to Minucius Felix (c.
21), the Ephesian Diana.was represented with many breasts. (See the notes on Tacit.
Ann. iii. 61, ed. Oberlin.)
The apostle established a Christian church at Ephesus, and we learn
from what he said to the elders of the..church of: Ephesus, when they met him
at Miletus (Acts, xx. 17--31), that he had lived there, three years. He afterwards
addressed a letter to the Ephesians, which forms part of the canonical New Testament.
In the book of Revelations (ii. 11 &c.) the church of Ephesus is placed first
among the seven churches of Asia. The heathen and the Christian church of Ephesus
subsisted together for some time. The great festival called to koinon Asias was
held in several of the chief towns in turn, of which Ephesus was one. In A.D.
341 the third general council was held at Ephesus. The Asiarchs who are mentioned.in
the Acts of the Apostles (xix. 31), on the occasion of the tumult in Ephesus,
are probably, as Schleusner says, the representatives from the cities of Asia,
who had the charge of the religious solemnities.;. or they may have been the Asiarchs
of Ephesus. only. Under the Christian emperors Ephesus has the title of he prote
kai megiste metropolis tes Asias.
The remains of Ephesus are partly buried in rubbish, and overgrown
with vegetation. They are near a place now called Ayasaluk. These remains have
been visited and described by many travellers, but it is difficult without a plan
of the ground to understand the descriptions. Spon and Wheler visited the place
in 1675, and described it after the fashion of that day (vol. i. p. 244). The
ruins have also been described by Chishull (Travels in Turkey, &c. p. 23,
&c.), and at some length by Chandler (Asia Minor, c. 32, &c.), and by
many other more recent travellers. The disappearance of such a huge mass as the
temple of Diana can only be explained by the fact of the materials having been
carried off for modern buildings; and probably this and other places near the
coast supplied materials for Constantinople. The soil in the valley has also been
raised by the alluvium of the river, and probably covers many old substructions.
The temple of Ephesus, being the centre of the pagan worship in Asia, would be
one of the first to suffer from the iconoclasts in the reign of Theodosius I.,
when men in black, as Libanius calls them, overturned the altars, and defaced
the temples. When the great Diana of the Ephesians was turned out of her home,
the building could serve no other purpose than to be used as a stone quarry.
Chandler found the stadium of Ephesus, one side of which was on the
hill which he identifies with Prion, and the opposite side which was next to the
plain was raised on arches. He found the length to be 687 feet. He also describes
the remains of the theatre, which is mentioned in the tumult which was caused
at Ephesus by St. Paul's preaching. Fellows (Asia Minor, p. 274) observes that
there can be no doubt about the site of the theatre. Chandler saw also the remains
of an odeum or music hall. There are the remains of a temple of the Corinthian
order, which was about 130 feet long, and 80 wide. The cella was built of massive
stones. The columns were 4 feet 6 inches in diameter, and the whole height, including
the base and capitals, above 46 feet. The shafts were fluted, and of a single
piece of stone. The best preserved of these columns that Chandler saw was broken
into two parts. The frieze contained a portion of bold sculpture, which represented
some foliage and young boys. The quarries on Prion or Pion, for the name is written
both ways, supplied the marble for the temples of Ephesus. Prion, was Strabo has
it, was also called Lepre Acte; it was above the city of Strabo's time, and on
it, as he says, was part of the wall.
Hamilton (Researches, &c. vol. ii. p. 24), one of the latest travellers
who has visited Ephesus, spent several days there. He thinks that the site of
the great temple is in some massive structures near the western extremity of the
town, which overlook the swamp or marsh where was the ancient harbour. This is
exactly the spot where it ought to be according to Strabo's description. The place
which Hamilton describes is immediately in front of the port, raised upon a base
thirty or forty feet high, and approached by a grand flight of steps the ruins
of which are still visible in the centre of the pile. Hamilton observes that brick
arches and other works have also been raised on various portions of the walls;
but this was probably done by the Christians after the destruction of the temple
and the removal of the columns by Constantine when a church was erected on its
ruins. The supposition that the basement of the temple has been buried by the
alluvium of the Cayster is very properly rejected by Hamilton, who has pointed
out the probable site. Pliny describes a spring in the city and names it Callipia,
which may be the Alitaea of Pausanias. Hamilton found a beautiful spring to the
north of the harbour; the head of the spring was about 200 yards from the temple.
The distance of the temple, supposed. to be near the port from the old city on
the heights seems to agreeU with: the story in Herodotus (i. 26). The position
of the tomb of Androclus, as described by Pausanias is quite consistent with this
supposed site of th great temple. Hamilton observes that the road which Pausanias
describes must have led along the valley between Prion and Coressus, which extends
towards Magnesia, and is crossed by the line of walls erected by Lysimachus. The
Magnesia Gates would also have stood in this valley, and must not be confounded
with those which are in the direction of Aiasaluck. Hamilton supposes that the
Olympieium may have stood in the space between the temple of Artemis and the theatre
in the neighbourhood of the agora, where he found the remains of a large Corinthian
temple, which is that which Chandler describes.
Hamilton describes the Hellenic wall of Lysimachus as extending along the heights
of Coressus for nearly a mile and three quarters, in a SE. and NW. direction,
from the heights immediately to the S. of the gymnasium to the tower called
the Prison; of St. Paul, but which is in fact one of the towers of the ancient
wall, closely resembling many others which occur at various intervals. The portion
which connected Mount Prion with Mount Coressus, and in which was the Magnesian
Gate, appears to have been immediately to the east of the gymnasium. The wall
is well built. Hamilton gives a drawing of a perfect gateway in the wall, with
a peculiar arch. He observed also another wall extending from the theatre over
the top of Mount Prion, and thence to. the eastern extremity of the stadium.
He thinks that this may be the oldest wall. Besides this wall and that supposed
to be Lysimachus', already described, he found another wall, principally of
brick, which he supposes to have been built by the Byzantines when the town had diminished in size: considerable remains of this
may still be traced at the foot of Mount Coressus, extending from near the theatre
westward to the port and temple of Diana. There are remains of an aqueduct at
Ephesus. Spon and Wheler also describe a series of arches as being five or six
miles from Ephesus on the road to Scala Nova, with an inscription in honour
of Diana and the emperors Tiberius and Augustus.
Hamilton copied a few inscriptions at Ephesus (vol. ii. p. 455). Chandler
copied others, which were published in his Inscriptiones Antiquae, &c. In
the Antiquities of Ionia, vol. ii., there are views of the remains of Ephesus,
and plans. Some of the coins of Ephesus of the Roman period have a reclining figure
that represents the river Cayster, with the legend Ephesion Kaustros. Arundell
(Discourses in Asia Minor, vol. ii.) has collected some particulars about the
Christian history of Ephesus. The reader may also consult the Life and Epistles
of St. Paul by Conybeare and Howson, vol. ii. p. 66, &c.
The name of the village of Aiasaluck near Smyrna is generally said
to be a corruption of Agios Theologos, a name of St. John, to whom the chief Christian
church of Ephesus was dedicated (Procop. de Aedif. v. 1). But, as Arundell observes,
this is very absurd: and he supposes it to be a Turkish name. Tamerlane encamped
here after he had taken Smyrna. The name is written Ayazlic by Tamerlane's historian
Cherefeddin Ali (French Translation, by Petis de la Croix, vol. iv. p. 58). It
has been conjectured that Tamerlane destroyed the place, but his historian says
nothing about that. Ephesus had perished before the days of Tamerlane.
This text is from: Dictionary of Greek and Roman Geography (1854) (ed. William Smith, LLD). Cited July 2004 from The Perseus Project URL below, which contains interesting hyperlinks
ΘΥΜΒΡΙΑ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Thymbria (Thumbria), a small town of Caria, only 4 stadia east of Myus on the
banks of the Maeander; in its neighbourhood there was a socalled Charonium, or
cave from which poisonous vapours issued. (Strab. xiv. p. 636.)
ΛΑΔΗ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
The largest of a group of small islands in the Sinus Latmicus, close
by Miletus, and opposite the mouth of the Maeander. It was a protection to the
harbours of Miletus, but in Strabo's time it was one of the haunts and strongholds
of pirates. Lade is celebrated in history for the naval defeat sustained there
by the Ionians against the Persians in B.C. 494. (Herod. vi. 8; Thucyd. viii.
17, 24; Strab. xiv. p. 635 ; Paus. i. 35. § 6; Steph. B. s. v.; Plin. v. 37.)
That the island was not quite uninhabited, is clear from Strabo, and from the
fact of Stephanus B. mentioning the ethnic form of the name, Ladaios.
This text is from: Dictionary of Greek and Roman Geography (1854) (ed. William Smith, LLD). Cited July 2004 from The Perseus Project URL below, which contains interesting hyperlinks
ΛΑΡΙΣΑ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
A town in the territory of Ephesus, on the north bank of the Caystrus,
which there flows through a most fertile district, producing an excellent kind
of wine. It was situated at a distance of 180 stadia from Ephesus, and 30 from
Tralles. (Strab. ix. p. 440, xiii. p. 620.) In Strabo's time it had sunk to the
rank of a village, but it was said once to have been a Polis, with a temple of
Apollo. Cramer (As. Min. i. p. 558) conjectures that its site may correspond to
the modern Tirieh.
ΛΕΥΚΟΦΡΥΣ (Αρχαία κωμόπολη) ΤΟΥΡΚΙΑ
Leucophrys (Leukophrus), a town in Caria, apparently in the plain
of the Maeander, on the borders of a lake, whose water was hot and in constant
commotion. (Xenoph. Hell. iv. 8. § 17, iii. 2. § 19.) From the latter of the passages
here referred to, we learn that the town possessed a very revered sanctuary of
Artemis; hence surnamed Artemis Leucophryene or Leucophryne. (Paus. i. 26. § 4;
Strab. xiv. p. 647; Tac. Ann. iii. 62.) The poet Nicander spoke of Leucophrys
as a place distinguished for its fine roses. (Athen. xv. p. 683.)
This text is from: Dictionary of Greek and Roman Geography (1854) (ed. William Smith, LLD). Cited August 2004 from The Perseus Project URL below, which contains interesting hyperlinks
ΜΑΓΝΗΣΙΑ ΕΠΙ ΜΑΙΑΝΔΡΩ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
(Eth. Magnes.) A city in Ionia, generally with the addition pros or
epi Maiandroi (ad Maeandrum), to distinguish it from the Lydian Magnesia, was
a considerable city, situated on the slope of mount Thorax, on the banks of the
small river Lethaeus, a tributary of the Maeander. Its distance from Miletus was
120 stadia or 15 miles. (Strab. xiv. pp. 636, 647; Plin. v. 31.) It was an Aeolian
city, said to have been founded by Magnesians from Europe, in the east of Thessaly,
who were joined by some Cretans. It soon attained great power and prosperity,
so as to be able to cope even with Ephesus (Callinus, ap. Strab. xiv. p. 647.)
At a later time, however, the city was taken and destroyed by the Cimmerians;
perhaps about B.C. 726. In the year following the deserted site was occupied,
and the place rebuilt by the Milesians,or, according to Athenaeus (xii. p. 525),
by the Ephesians. Themistocles during his exile took up his residence at Magnesia,
the town having been assigned to him by Artaxerxes to supply him with bread. (Nepos,
Themist. 10; Diod. xi. 57.) The Persian satraps of Lydia also occasionally resided
in the place. (Herod. i. 161, iii. 122.) The territory of Magnesia was extremely
fertile, and produced excellent wine, figs, and cucumbers (Athen. i. p. 29, ii.
p. 59, iii. p. 78.) The town contained a temple of Dindymene, the mother of the
gods; and the wife of Themistocles, or, according to others, his daughter, was
priestess of that divinity; but, says Strabo, the temple no longer exists, the
town having been transferred to another place. The new town which the geographer
saw, was most remarkable for its temple of Artemis Leucophryene, which in size
and in the number of its treasures was indeed surpassed by the temple of Ephesus,
but in beauty and the harmony of its parts was superior to all the temples in
Asia Minor. The change in the site of the town alluded to by Strabo, is not noticed
by any other author. The temple, as we learn from Vitruvius (vii. Pr?fat.), was
built by the architect Hermogenes, in the Ionic style. In the time of the Romans,
Magnesia was added to the kingdom of Pergamus, after Antiochus had been driven
eastward beyond Mount Taurus. (Liv. xxxvii. 45, xxxviii. 13.) After this time
the town seems to have decayed, and is rarely mentioned, though it is still noticed
by Pliny (v. 31) and Tacitus (Ann. iv. 55). Hierocles ranks it among the bishoprics
of Asia, and later documents seem to imply that at one time it bore the name of
Maeandropolis. (Concil. Constantin. iii. p. 666.) The existence of the town in
the time of the emperors Aurelius and Gallienus is attested by coins.
Formerly the site of Magnesia was identified with the modern Guzel-hissar;
but it is now generally admitted, that Inek-bazar, where ruins of the temple of
Artemis Leucophryene still exist, is the site of the ancient Magnesia. (Leake,
Asia Minor, pp. 242, foll.; Arundell, Seven Churches, pp. 58, foll.; Cramer, Asia
Minor, vol. i. pp. 459, foll.)
This text is from: Dictionary of Greek and Roman Geography (1854) (ed. William Smith, LLD). Cited June 2004 from The Perseus Project URL below, which contains interesting hyperlinks
ΜΑΡΑΘΗΣΙΟΝ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Marathesium (Marthesion: Eth. Marathesios an Ionian town on the coast
of Lydia, south of Ephesus, and not far from the frontiers of Caria, whence Stephanus
(s. v.) calls it a town of Caria. (Scylax, p. 37; Plin. H. N. v. 31.) The town
at one time belonged to the Samians; but they made an exchange, and, giving it
up to the Ephesians, received Neapolis in return. (Strab. xiv. p. 639.) Col. Leake
(Asia Minor, p. 261) believes that a few ancient ruins found at a place called
Skalcanova mark the site of Marathesium, though others regard them as remains
of Pygela.
This text is from: Dictionary of Greek and Roman Geography (1854) (ed. William Smith, LLD). Cited October 2004 from The Perseus Project URL below, which contains interesting hyperlinks
ΜΑΣΤΑΥΡΑ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
A town in the north of Carla, at the foot of Mount Messogis, on the
small river Chrysaoras, between Tralles and Tripolis. (Strab. xiv. p. 650; Plin.
v. 31; Steph. B. s. v.; Hierocl. p. 659.) The town was not of any great repute,
but is interesting from its extant coins, and from the fact that the ancient site
is still marked by a village bearing the name Mastaura, near which a few ancient
remains are found. (Hamilton, Researches, i. p. 531.)
ΜΙΛΗΤΟΣ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Miletos: Eth. Milesios, Milesius. Once the most flourishing city of
Ionia, was situated on the northern extremity of the peninsula formed, in the
south-west of the Latmicus Sinus, by Mount Grion. The city stood opposite the
mouth of the Maeander, from which its distance amounted to 80 stadia.
At the time when the Ionian colonies were planted on the coast of
Asia Minor, Miletus already existed as a town, and was inhabited, according to
Herodotus (i. 146), by Carians, while Ephorus (ap. Strab. xiv. p. 634) related
that the original inhabitants had been Leleges, and that afterwards Sarpedon introduced
Cretan settlers. The testimony of Herodotus is born out by the Homeric poems,
in which (Il. ii. 867) Miletus is spoken of as a place of the Carians. That the
place was successively in the hands of different tribes, is intimated also by
the fact mentioned by Pliny (v. 30), that the earlier names of Miletus were Lelegeis,
Pityusa, and Anactoria. (Comp. Paus. vii. 2. § 3; Steph. B. s. v.) On the arrival
of the Ionians, Neleus, their leader, with a band of his followers, took forcible
possession of the town, massacred all the men, and took the women for their wives,-an
event to which certain social customs. regulating the intercourse between the
sexes, were traced by subsequent generations. It appears, however, that Neleus
did not occupy the ancient town itself, but built a new one on a site somewhat
nearer the sea. (Strab. l. c.) Tombs, fortifications, and other remains, attributed
to the ancient Leleges, were shown at Miletus as late as the time of Strabo (xiv.
p. 611; comp. Herod. ix. 97). As in most other colonies the Ionians had amalgamated
with the ancient inhabitants of the country, the Milesians were believed to be
the purest representatives of the Ionians in Asia. Owing to its excellent situation,
and the convenience of four harbours, one of which was capacious enough to contain
a fleet, Miletus soon rose to a great preponderance among the Ionian cities. It
became the most powerful maritime and commercial place; its ships sailed to every
part of the Mediterranean, and even into the Atlantic; but the Milesians turned
their attention principally to the Euxine, on the coasts of which, as well as
elsewhere, they founded upwards of 75 colonies. (Plin. v. 31; Senec. Cons. ad
Helv. 6; Strab. xiv. p. 635; Athen. xii. p. 523.) The most remarkable of these
colonies were Abydos, Lampsacus, and Parium, on the Hellespont; Proconnesus and
Cyzicus on the Propontis ; Sinope and Amisus on the Euxine; while others were
founded in Thrace, the Crimea, and on the Borysthenes. The period during which
Miletus acquired this extraordinary power and prosperity, was that between its
occupation by the Ionians and its conquest by the Persians, B.C. 494.
The history of Miletus, especially the earlier portion of it, is very
obscure. A tyrannis appears to have been established there at an early time; after
the overthrow of this tyrannis, we are told, the city was split into two factions,
one of which seems to have been an oligarchical and the other a democratic party.
(Plut. Quaest. Gr. 32.) The former gained the ascendant, but was obliged to take
extraordinary precautions to preserve it. On another occasion we hear of a struggle
between the wealthy citizens and the commonalty, accompanied with horrible excesses
of cruelty on both sides. (Athen. xii. p. 524.) Herodotus (v. 28) also speaks
of a civil war at Miletus, which lasted for two generations, and reduced the people
to great distress. It was at length terminated by the mediation of the Persians,
who seem to have committed the government to those landowners who had shown the
greatest moderation, or had kept aloof from the contest of the parties. All these
convulsions took place within the period in which Miletus rose to the summit of
her greatness as a maritime state. When the kingdom of Lydia began its career
of conquest, its rulers were naturally attracted by the wealth and prosperity
of Miletus. The first attempts to conquer it were made by Ardys, and then by Sadyattes,
who conquered the Milesians in two engagements. After the death of Sadyattes,
the war was continued by Alyattes, who, however, concluded a peace, because he
was taken ill in consequence, it was believed, of his troops having burnt a temple
of Athena in the territory of Miletus. (Herod i. 17, &c.) At this time the city
was governed by the tyrant Thrasybulus, a friend of Periander of Corinth (Herod.
v. 92), and a crafty politician. Subsequently Miletus seems to have concluded
a treaty with Croesus, whose sovereignty was recognised, and to whom tribute was
paid.
After the conquest of Lydia by the Persians, Miletus entered into
a similar relation to Cyrus as that in which it had stood to Croesus, and was
thereby saved from the calamities inflicted upon other Ionian cities. (Herod.
i. 141, &c.) In the reign of Darius, the Ionians allowed themselves to be prevailed
upon by Histiaeus and his unscrupulous kinsman and successor openly to revolt
against Persia, B.C. 500. Miletus having, in the person of its tyrant, headed
the expedition, had to pay a severe penalty for its rashness. After repeated defeats
in the field, the city was besieged by land and by sea, and finally taken by storm
B.C. 494. The city was plundered and its inhabitants massacred, and the survivors
were transplanted, by order of Darius, to a place called Ampe, near the mouth
of the Tigris. The town itself was given up to the Carians. (Herod. vi. 6, &c.;
Strab. xiv. p. 635.)
The battle of Mycale, in B.C. 479, restored the freedom of Miletus,
which soon after joined the Athenian confederacy. But the days of its greatness
and glory were gone (Thuc. i. 15, 115, &c.); its ancient spirit of liberty, however,
was not, yet extinct, for, towards the end of the Peloponnesian War, Miletus threw
off the yoke imposed upon her by Athens. In a battle fought under the very walls
of their city, the Milesians defeated their opponents, and Phrynichus, the Athenian
admiral, abandoned the enterprise. (Thuc. viii. 25, &c.) Not long after this,
the Milesians demolished a fort which the Persian Tissaphernes was erecting in
their territory, for the purpose of bringing them to subjection. (Thuc. viii.
85.) In B.C. 334, when Alexander, on his Eastern expedition, appeared before Miletus,
the inhabitants, encouraged by the presence of a Persian army and fleet stationed
at Mycale, refused to submit to him. Upon this, Alexander immediately commenced
a vigorous attack upon the wails, and finally took the city by assault. A part
of it was destroyed on that occasion ; but Alexander pardoned the surviving inhabitants,
and granted them their liberty. (Arrian, Anab. i. 18, &c.; Strab. l. c.) After
this time Miletus continued, indeed, to flourish as a commercial place, but was
only a second-rate town. In the war between the Romans and Antiochus, Miletus
sided with the former. (Liv. xxxvii. 16, xliii. 6.) The city continued to enjoy
some degree of prosperity at the time when Strabo wrote, and even as late as the
time of Pliny and Pausanias. (Comp. Tac. Ann. iv. 63, 55.) From the Acts (xx.
17), it appears that St. Paul stayed a few days there, on his return from Macedonia
and Troas. In the Christian times, Ephesus was the see of a bishop, who occupied
the first rank among the bishops of Caria; and in this condition the town remained
for several centuries (Hierocl. p. 687; Mich. Duc. p. 14), until it was destroyed
by the Turks and other barbarians.
Miletus, in its best days, consisted of an inner and an outer city,
each of which had its own fortifications (Arrian l. c.), while its harbours were
protected by the group of the Tragusaean islands in front of which Lade was the
largest. Great and beautiful as the city may have been, we have now no means of
forming any idea of its topography, since its site and its whole territory have
been changed by the deposits of the Maeander into a pestilential swamp, covering
the remains of the ancient city with water and mud. Chandler, and other travellers
not being aware of this change, mistook the ruins of Myus for those of Miletus,
and describe them as such. (Leake, Asia Minor, p. 239.) Great as Miletus was as
a commercial city, it is no less great in the history of Greek literature, being
the birthplace of the philosophers Thales, Anaximander, and Anaximenes, and of
the historians Cadmus and Hecataeus.
The Milesians, like the rest of the Ionians, were notorious for their
voluptuousness and effeminacy, though, at one time, they must have been brave
and warlike. Their manufactures of couches and other furniture were very celebrated,
and their woollen cloths and carpets were particularly esteemed. (Athen. 1. p.
28, xi. p. 428, xii. 540, 553, xv. 691; Virg. Georg. iii. 306, iv. 335.)
This text is from: Dictionary of Greek and Roman Geography (1854) (ed. William Smith, LLD). Cited June 2004 from The Perseus Project URL below, which contains interesting hyperlinks
Ampe (Ampe: Eth. Ampaios), a place where Darius settled the Milesians who were made prisoners at the capture of Miletus, B.C. 494. (Herod. vi. 20.) Herodotus describes the place as on the Erythraean sea (Persian Gulf); he adds that the Tigris flows past it. This description does not enable us to fix the place. It has been supposed to be the Iamba of Ptolemy, and the Ampelone of Pliny (vi. 28), who calls it Colonia Milesiorum. Tzetzes has the name Ampe. (Harduin‘s note on Plin. vi. 28.)
This text is from: Dictionary of Greek and Roman Geography (1854) (ed. William Smith, LLD). Cited July 2004 from The Perseus Project URL below, which contains interesting hyperlinks
ΜΥΚΑΛΗ (Ακρωτήρι) ΤΟΥΡΚΙΑ
Mycale (Mukale), the westernmost branch of Mt. Mesogis in Lydia; it
forms a high ridge and terminates in a promontory called Trogylium, now cape S.
Maria. It runs out into the sea just opposite the island of Samos, from which
it is separated only by a narrow channel seven stadia in breadth. It was in this
channel, and on the mainland at the foot of Mount Mycale, that the Persians were
defeated, in B.C. 479. It is probable that at the foot of Mount Mycale there was
a town called Mycale or Mycallessus, for Stephanus Byz. (s. v.) and Scylax (p.
37) speak of a town of Mycale in Caria or Lydia. The whole range of Mount Mycale
now bears the name of Samsum. (Hom. Il. ii. 869; Herod. i. 148, vii. 80, ix. 96;
Thuc. i. 14, 89; viii. 79; Diod. ix. 34; Paus. v. 7. § 3, vii. 4. § 1; Strab.
xiii. pp. 621, 629; Ptol. v. 2. § 13; Agathem. p. 3.)
This text is from: Dictionary of Greek and Roman Geography (1854) (ed. William Smith, LLD). Cited August 2004 from The Perseus Project URL below, which contains interesting hyperlinks
ΜΥΟΥΣ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Myus (Muous: Eth. Muousios), an Ionian town in Caria, on the southern
bank of the Maeander, at a distance of 30 stadia from the mouth of that river.
Its foundation was ascribed to Cydrelus, a natural son of Codrus. (Strab. xiv.
p. 633.) It was the smallest among the twelve Ionian cities, and in the days of
Strabo (xiv. p. 636) the population was so reduced that they did not form a political
community, but became incorporated with Miletus, whither in the end the Myusians
transferred themselves, abandoning their own town altogether. This last event
happened, according to Pausanias (vii. 2. § 7), on account of the great number
of flies which annoyed the inhabitants; but it was more probably on account of
the frequent inundations to which the place was exposed. (Vitruv. iv. 1.) Myus
was one of the three towns given to Themistocles by the Persian king (Thucyd.
i. 138; Diod. Sic. xi. 57; Plut. Them. 29; Athen. i. p. 29; Nep. Them. 10.) During
the Peloponnesian War the Athenians experienced a check near this place from the
Carians. (Thucyd. iii. 19.) Philip of Macedonia, who had obtained possession of
Myus, ceded it to the Magnesians. Athen. iii. p. 78.) The only edifice noticed
by the ancients at Myus was a temple of Dionysus, built of white marble. (Paus.
l.c.) The mmense quantity of deposits carried down by the Maeander have considerably
removed the coast-line, so that even in Strabo's time the distance between Myus
and the sea was increased to 40 stadia (xii. p. 579), while originally the town
had no doubt been built on the coast itself. There still are some ruins of Myus,
which most travellers, forgetting the changes wrought by the Maeander, have mistaken
for those of Miletus, while those of Heracleia have been mistaken for those of
Myus. (Comp. Leake, Asia Minor, p. 239, &c.) The mistake is repeated by Sir C.
Fellows (Journal of a Tour in As. Min. p. 263), though it had been pointed out
long before his time.
This text is from: Dictionary of Greek and Roman Geography (1854) (ed. William Smith, LLD). Cited August 2004 from The Perseus Project URL below, which contains interesting hyperlinks
ΝΥΣΑ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Nysa or Nyssa (Nusa or Nussa), is said to have been the name of the
place in which the god Dionysus was born, whence it was transferred to a great
many towns in all parts of the world which were distinguished for the cultivation
of the vine.
I. In Asia. 1. A town in Caria, on the southern slope of mount Messogis,
on the north of the Maeander, and about midway between Tralles and Antioch. The
mountain torrent Eudon, a tributary of the Maeander, flowed through the middle
of the town by a deep ravine spanned by a bridge, connecting the two parts of
the town. (Strab. xiv. p. 650; Horn. hymn. iv. 17; Plin. v. 29; Ptol. v. 2. §
18; Hierocl. p. 659; Steph. Byz. s. v.) Tradition assigned the foundation of the
place to three brothers, Athymbrus, Athymbradus, and Hydrelus, who emigrated from
Sparta, and founded three towns on the north of the Maeander; but in the course
of time Nysa absorbed them all; the Nysaeans, however, recognise more especially
Athymbrus as their founder. (Steph. B. s. v. Athumbra; Strab. l. c.) The town
derived its name of Nysa from Nysa, one of the wives of Antiochus, the son of
Seleucus (Steph. B. s. v. Antiocheia), having previously been called Athymbra
(Steph. B. s. v. Athumbra) and Pythopolis (Steph. B. s. v. Puthopolis).
Nysa appears to have been distinguished for its cultivation of literature,
for Strabo mentions several eminent philosophers and rhetoricians; and the geographer
himself, when a youth, attended the lectures of Aristodemus, a disciple of Panaetius;
another Aristodemus of Nysa, a cousin of the former, had been the instructor of
Pompey. (Strab. l. c.; Cic. ad Fam. xiii. 6. 4) Hierocles classes Nysa among the
sees of Asia, and its bishops are mentioned in the Councils of Ephesus and Constantinople.
The coins of Nysa are very numerous, and exhibit a series of Roman emperors from
Augustus to Galllienus. The site of Nysa has been recognised by Chandler and other
travellers at Sultan-hissar, above the plain of the Maeander, on a spot much resembling
that described by Strabo; who also mentions a theatre, a forum, a gymnasium for
youths, and another for men. Remains of a theatre, with many rows of seats almost
entire, as well as of an amphitheatre, gymnasium, &c., were seen by Chandler.
(Leake, Asia Minor, p. 248; Fellows, Discover. pp. 22, foil.; Hamilton, Researches,
i. p. 534.) The country round Nysa is described as bearing evidence of the existence
of subterraneous fires, either by exhalations and vapours, or by its hot mineral
springs.
This text is from: Dictionary of Greek and Roman Geography (1854) (ed. William Smith, LLD). Cited September 2004 from The Perseus Project URL below, which contains interesting hyperlinks
ΟΡΘΩΣΙΑ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
A town of Caria, not far from Aatbanda, on the left bank of the Maeander,
and apparently on or near a hill of the same name (Strab. xiv. p. 650; Plin. xxxvii.
25). Near this town the Rhodians gained a victory over the Carians (Polyb. xxx.
5; Liv. xlv. 25; corp. Ptol. v. 2. § 19; Plin. v. 29, xxxvii. 9, 25; Hierocl.
688). The ancient remains near Karpusli probably mark the site of Orthosia (Leake,
Asia Minor, p. 234); though others, regarding them as belonging to Alabanda, identify
it with Dsheni-sheer.
ΠΑΝΙΩΝΙΟΝ (Αρχαίο ιερό) ΤΟΥΡΚΙΑ
Panionium (Panionion), a place on the western slope of Mount Mycale,
in the territory of Priene, containing the common national sanctuary of Poseidon,
at which the Ionians held their regular meetings, from which circumstance the
place derived its name. It was situated at a distance of 3 stadia from the sea-coast.
(Strab. xiv. p. 639; Herod. i. 141, foll.; Mela, i. 17; Plin. v. 31; Paus. vii.
5. § 1.) The Panionium was properly speaking only a grove, with such buildings
as were necessary to accommodate strangers. Stephanus B. is the only writer who
calls it a town, and even mentions the Ethnic designation of its citizens. The
preparations for the meeting and the management of the games devolved upon the
inhabitants of Priene. The earlier travellers and geographers looked for the site
of the Panionium in some place near the modern village of Tshangli; but Col. Leake
(Asia Minor, p. 260) observes: The uninhabitable aspect of the rocks and forests
of Mycale, from Cape Trogilium to the modern Tshangli, is such as to make it impossible
to fix upon any spot, either on the face or at the foot of that mountain, at which
Panionium can well be supposed to have stood. Tshangli, on the, other hand, situated
in a delightful and well watered valley, was admirably suited to the Panionian
festival: and here Sir William Gell found, in a church on the sea-shore, an inscription
in which he distinguished the name of Panionium twice. I conceive, therefore,
that there can be little doubt of Tshangli being on the site of Panionium.
This text is from: Dictionary of Greek and Roman Geography (1854) (ed. William Smith, LLD). Cited August 2004 from The Perseus Project URL below, which contains interesting hyperlinks
ΠΡΙΗΝΗ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Priene (Priene: Eth. Prieneus, Prienios), an Ionian city, near the
coast of Caria, on the southeastern slope of Mount Mycale, and on a little river
called Gaeson, or Gaesus. It had originally been situated on the sea-coast, and
had two ports, one of which could be closed (Scylax, p. 37), and a small fleet
(Herod. vi. 6); but at the time when Strabo wrote (xii. p. 579) it was at a distance
of 40 stadia from the sea, in consequence of the great alluvial deposits of the
Maeander at its mouth. It was believed to have been originally founded by Aepytus,
a son of Neleus, but received afterwards additional colonists under a Boeotian
Philotas, whence it was by some called Cadme. (Strab. xiv. pp. 633, 636; Paus.
vii. 2. § 7; Eustath. ad Dionys. 825; Diog. Laert. i. 5. 2.) But notwithstanding
this admixture of Boeotians, Priene was one of the twelve Ionian cities (Herod.
i. 142; Aelian, V. H. viii. 5; Vitruv. iv. 1), and took a prominent part in the
religious solemnities at the Panionia. (Strab. xiv. p. 639.) It was the native
place of the philosopher Bias, one of the seven sages. The following are the chief
circumstances known of its history. It was conquered by the Lydian king Ardys
(Herod. i. 15), and when Croesus was overpowered by Cyrus, Priene also was forced
with the other Greek towns to submit to the Persians. (Herod. i. 142.) It seems
to have been during this period that Priene was very ill-used by a Persian Tabules
and Hiero, one of its own citizens. (Paus. l. c.) After this the town, which seems
to have more and more lost its importance, was a subject of contention between
the Milesians and Samians, when the former, on being defeated, applied for assistance
to Athena (Thucyd. i. 115.) The town contained a temple of Athena, with a very
ancient statue of the goddess. (Paus. vii. 5. § 3; comp. Polyb. xxxiii. 12; Plin.
v. 31.) There still exist very beautiful remains of Priene near the Turkish village
of Samsoon; its site is described by Chandler (Travels, p. 200, &c.) as follows:
It was seated on the side of the mountain, flat beneath flat, in gradation to
the edge of the plain. The areas are levelled, and the communication is preserved
by steps out in the slopes. The whole circuit of the wall of the city is standing,
besides several portions within it worthy of admiration for their solidity and
beauty. Among these remains of the interior are the ruins of the temple of Athens,
which are figured in the Ionian Antiquities, p. 13, &c. (Comp. Leake, Asia Minor,
pp. 239, 352; Fellows, Asia Min. p. 268, &c.; Rasche, Lex. Num. iv. 1. p. 55;
Eckhel, Doctr. Rei Num. vol. ii. p. 536.)
This text is from: Dictionary of Greek and Roman Geography (1854) (ed. William Smith, LLD). Cited August 2004 from The Perseus Project URL below, which contains interesting hyperlinks
ΠΥΓΕΛΑ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
or Phygela (Pugela, Phugela: Eth. Pugeleus), a small town on the coast
of the Caystrian bay, a little to the south of Ephesus, was said to have been
founded by Agamemnon, and to have been peopled with the remnants of his army;
it contained a temple of Artemis Munychia. (Xenoph. Hellen. i. 2. § 2; Strab.
xiv. p. 639; Steph. B. s. v. Harpocrat. s. v.; Plin. v. 31; Scylax. p. 37; Pomp.
Mela, i. 17; Liv. xxxvii. 1.) Dioscorides (v. 12) commends the wine of this town,
which is still celebrated. Chandler (Travels, p. 176) observed its remains on
a hill between Ephesus and Scala Nova, (Comp. Leake, Asia Minor, p. 261.)
This text is from: Dictionary of Greek and Roman Geography (1854) (ed. William Smith, LLD). Cited August 2004 from The Perseus Project URL below, which contains interesting hyperlinks
ΤΕΜΝΟΥΣ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Temnus (Temnos: Eth. Temnites), a town of Aeolis in Asia Minor, not
far from the river Hermus, situated on a height, from which a commanding view
was obtained over the territories of Cyme, Phocaea, and Smyrna. (Strab. xiii.
p. 621.) From a passage in Pausanias (v. 13. § 4), it might be inferred that the
town was situated on the northern bank of the Hermus. But this is irreconcilable
with the statement that Temnus was 30 miles south of Cyme, and with the remarks
of all other writers alluding to the place. Pliny (v. 29) also seems to be mistaken
in placing Temnus at the mouth of the Hermus, for although the deposits of the
river have formed an extensive alluvial tract of land, it is evident that the
sea never extended as far as the site of Temnus. The town had already much decayed
in the time of Strabo, though it never appears to have been very large. (Xenoph.
Hell. iv. 8. § 5; Herod. i. 149; Polyb. v. 77, xx. 25; Cic. pro Flace. 18) In
the reign of Tiberius it was much injured by an earthquake (Tac, Ann. ii. 47),
and in the time of Pliny it had ceased to be inhabited altogether. Its site is
commonly identified with the modern Menimen, though Texier, in his Description
de l'Asie Mineure, looks for it at the site of the village of Guzal-Hissar.
This text is from: Dictionary of Greek and Roman Geography (1854) (ed. William Smith, LLD). Cited September 2004 from The Perseus Project URL below, which contains interesting hyperlinks
ΤΡΑΛΛΕΙΣ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Trallis (Tralleis, Trallis: Eth. Trallianos). A large and flourishing
city of Caria, on the southern slope of mount Messogis, a little to the north
of the Scamander, a small tributary of which, the Eudon, flowed close by the city,
while another passed right through it. Its acropolis was situated on a lofty eminence
in the north of the city. Tralles was said to have been founded by Argives in
conjunction with a body of Thracians, whence its name Tralles was believed to
be derived (Strab. xiv. pp. 648, 649; Hesych, s. v.; Diod. Sic. xvii. 65; Plut.
Ages. 16), for it is said to have previously been called Anthea, Evanthea, Erymna,
Charax, Seleucia, and Antiochia (Steph. B. s. vv. Trallis, Charax; Etym. M. p.
389; Plin. v. 29). Others, however, state that it was a Pelasgian colony, and
originally bore the name of Larissa (Agath. ii. 17; Schol. ad Hom. Il. x. 429).
It was situated in a most fertile district, at a point where highroads met from
the south, east, and west; so that it must have been a place of considerable commerce.
(Cic. ad Att. v. 1. 4, ad Fans. iii. 5, ad Quint. Frat. i. 1; Strab. xiv. p. 663.)
The inhabitants of Tralles were celebrated for their great wealth, and were generally
appointed asiarchs, that is, presidents of the games celebrated in the district.
But the country in which Tralles was situated was much subject to earthquakes;
in the reign of Augustus many of its public buildings were greatly damaged by
a violent shock; and the emperor gave the inhabitants a handsome sum of money
to repair the losses they had sustained. (Strab. xii. p. 579.) Out of gratitude,
the Trallians petitioned to be permitted to erect a temple in honour of Tiberius,
but without effect. (Tac. Ann. iv. 55.) According to Pliny (xxxv. 49), king Attalus
had a palace at Tralles. A statue of Caesar was set up in the temple of Victoria
at Tralles; and during the presence of Caesar in Asia a miracle is said to have
happened in the temple, respecting which see Caes. Bell. Civ. iii. 105; Plut.
Caes. 47; and Val. Max. i. 6. The city is very often mentioned by ancient writers
(Xen. Anab. i. 4. 8, Hist. Gr. iii. 2. § 19; Polyb. xxii. 27; Liv. xxxvii. 45,
xxxviii. 39; Died. xiv. 36, xix. 75; Juven. iii. 70; Ptol. v. 2. § 19; Hierocl.
p. 659). During the middle ages the city fell into decay, but was repaired by
Andronicus Palaeologus (G. Pachymer, p. 320). Extensive ruins of the place still
exist above the modern Ghiuzel Hissar, in a position perfectly agreeing with the
description of Strabo.
This text is from: Dictionary of Greek and Roman Geography (1854) (ed. William Smith, LLD). Cited June 2004 from The Perseus Project URL below, which contains interesting hyperlinks
ΑΝΤΙΟΧΕΙΑ ΠΡΟΣ ΜΑΙΑΝΔΡΩ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
A city of Caria, on the Maeander, built by Antiochus I. (Soter) on the site of the old city of Pythopolis.
ΑΡΠΑΣΑ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
A city of Caria on the river Harpasus.
ΑΦΡΟΔΙΣΙΑΣ (Αρχαία πόλη) ΑΪΔΙΝ
A town of Caria sacred to Aphrodite.
ΓΕΡΓΑΣ (Αρχαίος οικισμός) ΤΟΥΡΚΙΑ
(Gergis) or gergitea (ta Gergitha). A city of Dardania in Troas,
a settlement of the ancient Teucri, and, consequently, a town of very great antiquity
(Herod. iv. 122). Gergis, according to Xenophon, was a place of much strength.
It had a temple sacred to Apollo Gergithius, and was said to have given birth
to the Sibyl, who is sometimes called Erythraea, from Erythrae, a small place
on Mount Ida, and at others Gergithia.
This text is cited Oct 2002 from The Perseus Project URL below, which contains interesting hyperlinks
ΔΙΔΥΜΑ (Αρχαίο ιερό) ΤΟΥΡΚΙΑ
Branchidae, after wards Didyma. A place on the sea-coast of Ionia, a little
south of Miletus, and celebrated for its temple and oracle of Apollo, surnamed
Didymeus. This oracle, which the Ionians held in the highest esteem, was said
to have been founded by Branchus, son of Apollo by a Milesian woman. The reputed
descendants of this Branchus, the Branchidae, were the hereditary ministers of
this oracle. The temple, called Didymaeum, which was destroyed by Xerxes, was
afterwards rebuilt, and its ruins contain some beautiful specimens of the Ionic
order of architecture.
This text is cited Oct 2002 from The Perseus Project URL below, which contains interesting hyperlinks
ΕΦΕΣΟΣ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
A city of Ionia, near the mouth of the river Cayster, called
by Pliny alterum lumen Asiae. Mythology assigns, as its founders, Ephesus, the
son of the river Cayster, and Cresus (Kresos), a native of the soil. Another account
makes it to have been settled by Ephesus, one of the Amazons. According to a third
tradition, the place owed its origin to the Amazons. If we follow the better authority
of Strabo, we will find a settlement to have been Bronze first made in this quarter
by the Carians and Leleges. Androclus, the son of Codrus, came subsequently with
a body of Ionian colonists. He protected the natives who had settled from devotion
about the Temple of Artemis and incorporated them with his followers, but expelled
those who inhabited the town above, which the Carians and Leleges had built on
Mount Prion. Pliny enumerates other names for the city, such as Alope, Morges,
Ortygia, Ptelea, Samornia, Smyrna, Trachea, etc.
Lysimachus, wishing to protect Ephesus from the inundations
to which it was yearly exposed by the overflowings of the Cayster, built a city
upon the mountain and surrounded it with walls. The inhabitants were unwilling
to remove into this, but a heavy rain falling, and Lysimachus stopping the drains
and flooding their houses, they were glad to exchange. The port of Ephesus had
originally a wide mouth, but foul with the mud lodging in it from the Cayster.
Attalus Philadelphus and his architect were of opinion that if the entrance were
contracted, it would become deeper and in time be capable of receiving ships of
burden. But the slime, which had before been moved by the flux and reflux of the
tide and carried off, being stopped, the whole basin, quite to the mouth, was
rendered shallow. The situation, however, was so advantageous as to overbalance
the inconveniences attending the port. The town increased daily, and under the
Romans was considered the chief emporium of Asia this side of Taurus. In the arrangement
of the provinces under the Eastern emperors it became the capital of the province
of Asia. Towards the end of the eleventh century Ephesus experienced the same
fate as Smyrna. A Turkish pirate, named Tangripanes, settled here; but the Greek
admiral, Ioannes Ducas, defeated him in a bloody battle and pursued the flying
Turks up the Maeander to Po lybotum. In 1306, it was among the places which suffered
from the exactions of the Grand Duke Roger; and two years after it surrendered
to the sultan Saysan, who, to prevent future insurrections, removed most of the
inhabitants to Tyriaeum, where they were massacred. In the conflicts which desolated
Asia Minor at a subsequent period, Ephesus was again a sufferer, and the city
became at length reduced to a heap of ruins.
Ephesus was famed for its splendid temple of Artemis or Diana.
The statue of the goddess was regarded with peculiar veneration and was believed
by the people to have fallen from the skies. It was never changed, though the
temple had been more than once restored. This rude object of primeval worship
was a block of wood, said by some to be of beech or elm, by others cedar, ebony,
or vine, and attesting its very great antiquity by the fashion in which it had
been formed. It was carved into the similitude of Artemis, not as the graceful
huntress, but an allegorical figure which we may call the goddess of nature, with
many breasts, and the lower parts formed into an Hermaean statue, grotesquely
ornamented, and discovering the feet beneath.. It was gorgeously apparelled, the
vest embroidered with emblems and symbolical devices, and to prevent its tottering
a bar of metal was placed under each hand. A veil or curtain, which was drawn
up from the floor to the ceiling, hid it from view, except while service was in
progress in the temple. This image was preserved till the later ages in a shrine,
on the embellishment of which mines of wealth were consumed. The priests of Artemis
suffered emasculation, and virgins were devoted to inviolable chastity. They were
eligible only from the superior ranks, and enjoyed a great revenue with privileges,
the eventual abuse of which induced Augustus to restrict them.
The reputation and the riches of their goddess had made the
Ephesians desirous of providing for her a magnificent temple. The fortunate discovery
of marble in Mount Prion gave them new vigour. The cities of Asia contributed
largely, and Croesus defrayed the expense of many of the columns. The spot chosen
for it was a marsh, as most likely to preserve the structure free from gaps and
uninjured by earthquakes. The foundation was made with charcoal rammed down and
with fleeces. The base consumed immense quantities of marble. The edifice was
erected on a basement with ten steps. The architects were Chersiphron of Crete
and his son Metagenes (B.C. 541); and their plan was continued by Demetrius, a
priest of Artemis; but the whole was completed by Daphnis of Miletus and a citizen
of Ephesus, the building having occupied 220 years. It was the first specimen
of the Ionic style in which the fluted column and capital with volutes were introduced.
The whole length of the temple was 425 feet, and the breadth 220; with 127 columns
of the Ionic order and of Parian marble, each of a single shaft and sixty feet
high. These were donations from kings, according to Pliny, but there is reason
to doubt the correctness of the text where this assertion is made. Of these columns
thirty-six were carved; and one of them, perhaps as a model, by Scopas. The temple
had a double row of columns, fifteen on either side; but Vitruvius has not determined
if it had a roof, probably over the cell only. The folding-doors or gates had
been continued four years in glue, and were made of cypress wood, which had been
treasured up for four generations, highly polished. These were found by Mutianus
as fresh and as beautiful 400 years after as when new. The ceiling was of cedar;
and the steps for ascending the roof were of the single stem of a vine.
The dimensions of this great temple excite ideas of uncommon
grandeur from their massiveness; but the notices of its internal ornament increase
one's admiration. It was the repository in which the great artists of antiquity
dedicated their most perfect works to posterity. Praxiteles and his son Cephisodorus
adorned the shrine; Scopas contributed a statue of Hecate; Timarete, the daughter
of Micon, the first recorded female artist, finished a picture of the goddess,
the most ancient in Ephesus; and Parrhasius and Apelles employed their skill to
embellish the walls. The excellence of these performances may be supposed to have
been proportionate to their price; and a picture of Alexander grasping a thunderbolt,
by the latter, was added to the superb collection at the expense of twenty talents
of gold. This description, however, applies chiefly to the temple as it was rebuilt,
after the earlier temple had been partially burned (perhaps the roof of timber
only), by Herostratus, who chose that method to ensure to himself an immortal
name, on the very night that Alexander the Great was born. Twenty years after,
that magnificent prince, during his expedition against Persia, offered to appropriate
his spoils to the restoration of it if the Ephesians would consent to allow him
the sole honour and would place his name on the temple. They declined the proposal,
however, with the flattering remark that it was not right for one deity to erect
a temple to another; national vanity was, however, the real ground of their refusal.
The architect who superintended the erection of the new edifice was Dinocrates,
of whose aid Alexander afterwards availed himself in building Alexandria. The
extreme sanctity of the temple inspired universal awe and reverence; and it was
for many ages a repository of foreign and domestic treasure. There property, whether
public or private, was secure amid all revolutions. The conduct of Xerxes was
an example to subsequent conquerors, and the impiety of sacrilege was not suffered
by the Ephesian goddess; but Nero deviated from this rule in removing many costly
offerings and images and an immense quantity of silver and gold. It was again
plundered by the Goths from beyond the Danube in the time of Gallienus--a party
under Raspa crossing the Hellespont and ravaging the country until compelled to
retreat, when they carried off a prodigious booty.
The destruction of so illustrious an edifice deserved to have
been carefully recorded by contemporary historians. We may conjecture that it
followed the triumph of Christianity. The Ephesian reformers, when authorized
by the imperial edicts, rejoiced in the opportunity of insulting Artemis, and
deemed it piety to demolish the very ruin of her habitation. When, under the auspices
of Constantine and Theodosius, churches were erected, the pagan temples were despoiled
of their ornaments or accommodated to other worship. The immense dome of Saint
Sophia now rises from the columns of green jasper which were originally placed
in the Temple of Artemis, and were taken down and brought to Constantinople by
order of Justinian. Two pillars in the great church at Pisa were also transported
thence. The very site of this stupendous and celebrated edifice was long undetermined,
but in 1869 was discovered by Mr. J. T. Wood--an Englishman who found a clue to
its situation in two letters from Antoninus Pius to the Ephesians (A.D. 145-150);
in another letter from Hadrian, dated September 27th, A.D. 120; and in an inscription
which prescribed the order of the processions to the temple. Excavations continued
until 1874 have greatly added to our knowledge of the temple.
This text is cited Oct 2002 from The Perseus Project URL below, which contains interesting hyperlinks
ΗΡΑΚΛΕΙΑ ΕΠΙ ΛΑΤΜΩ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
A city of Caria, on the seacoast, near the mouth of the river Latmus, between Miletus and Priene. It was called, for distinction's sake from other places of the same name, Heraclea Latmi.
ΛΑΔΗ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
An island off the west coast of Caria, opposite to Miletus and to the bay into which the Maeander falls.
ΛΑΡΙΣΑ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Larissa Ephesia, a city of Lydia, in the plain of the Cayster.
ΛΕΥΚΟΦΡΥΣ (Αρχαία κωμόπολη) ΤΟΥΡΚΙΑ
A city of Caria, close to a curious lake of warm water, and having a renowned temple of Artemis Leucophryne.
ΜΑΓΝΗΣΙΑ ΕΠΙ ΜΑΙΑΝΔΡΩ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Magnesia Ad Maeandrum, a city in the southwest of Lydia, situated on the river Lethaeus, a tributary of the Maeander. It was destroyed by the Cimmerians (probably about B.C. 700), and rebuilt by colonists from Miletus. It was celebrated for its beautiful temple of Artemis, ruins of which still exist.
ΜΑΡΑΘΗΣΙΟΝ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
(Marathesion). A town of Ionia, between Ephesus and Neapolis. It originally belonged to the people of Samos, but they gave it to the Ephesians in exchange for Neapolis, which was nearer to Samos.
ΜΙΛΗΤΟΣ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
(Miletos). One of the greatest cities of Asia Minor. It belonged
territorially to Caria and politically to Ionia, being the southernmost of the
twelve cities of the Ionian confederacy. The city stood upon the southern headland
of the Sinus Latmicus, opposite to the mouth of the Maeander, and possessed four
distinct harbours, protected by a group of little islands; its territory was rich
in flocks, and the city was celebrated for its woollen fabrics, the Milesia vellera.
At a very early period it became a great maritime State, and founded numerous
colonies, especially on the shores of the Euxine. Among these were Abydos, Tomi,
Olbia, Cyzicus, and Odessus; and in Egypt, Naucratis. It was the birthplace of
the philosophers Thales, Anaximander, and Anaximenes, and of the historians Cadmus
and Hecataeus. It was the centre of the great Ionian revolt against the Persians,
after the suppression of which it was destroyed (B.C. 494). It recovered sufficient
importance to oppose a vain resistance to Alexander the Great, which brought upon
it a second ruin. Under the Roman Empire it still appears as a place of some consequence.
The earlier name of Miletus is said to have been Pityusa (Pituousa) or Anactoria
(Anaktoria).
This text is cited Oct 2002 from The Perseus Project URL below, which contains interesting hyperlinks
ΜΥΟΥΣ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
(Muous). The least city of the Ionian confederacy. It stood in Caria, on the bank of the Maeander.
ΟΡΘΩΣΙΑ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
A city of Caria, on the Maeander, where the Rhodians defeated the Carians, B.C. 167.
ΠΑΝΙΩΝΙΟΝ (Αρχαίο ιερό) ΤΟΥΡΚΙΑ
A spot on the north of the promontory of Mycale, with a temple to Poseidon, which was the place of meeting for the cities of Ionia.
ΠΑΝΟΡΜΟΣ (Αρχαίο λιμάνι) ΚΟΥΣΑΝΤΑΣΙ
The outer harbour of Ephesus.
ΠΡΙΗΝΗ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
One of the twelve Ionian cities on the coast of Asia Minor,
stood in the northwest corner of Caria, at the foot of Mount Mycale. It was the
birthplace of Bias , one of the Seven Sages of Greece. It was important from a
religious point of view in connection with the Pan-Ionian festival on Mount Mycale,
where the people of Priene took precedence as being the supposed descendants of
the inhabitants of Helice in Hellas Proper.
This text is cited Oct 2002 from The Perseus Project URL below, which contains interesting hyperlinks
ΠΥΓΕΛΑ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
(Pugela) or Phygela (Phugela). A small town of Ionia, on the coast of Lydia.
ΤΕΜΝΟΥΣ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Now Kayajik; a city of Aeolis, in the northwest of Lydia, thirty miles south of Cyme. It was nearly destroyed by an earthquake in the reign of Tiberius, and is not noticed by Pliny. Under the Byzantine Empire it was called Archangelus.
ΤΡΑΛΛΕΙΣ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
A flourishing commercial city of Lydia, in Asia Minor. It stood
on a plateau at the southern foot of Mount Messogis (with a citadel on a higher
point), on the banks of the little river Eudon, a northern tributary of the Maeander,
from which the city was distant eighty stadia (eight geographical miles). It was
said to have been founded by Argives and Thracian settlers on the site of an older
town called Anthea. Under the Seleucidae it bore the names of Seleucia and Antiochia.
ΜΥΚΑΛΗ (Ακρωτήρι) ΤΟΥΡΚΙΑ
Promontory on the Ionian coast between Ephesus
and Miletus, facing the island
of Samos.
Mycale was also the name of a summit on that promontory, on which
a confederacy of twelve Ionian cities founded in Asia
Minor by Ionians coming from Attica
and what later became Achaia
in northern Peloponnese, collectively
called the Paniones (etymologically, “all the Ionians pan Iones”),
had erected a sanctuary to Poseidon called the Panionion
where they celebrated a yearly festival called Panionia.
The twelve cities of the Ionian confederacy included, from south to
north, the Carian cities of Miletus
(the leading city of Ionia),
Myous and Priene,
the Lydian cities of Ephesus,
Colophon, Lebedus,
Teos, Clazomenae
and Phocaea, plus Samos
and Chios on the islands
of the same names, and Erythraeus
on the mainland facing Chios.
Cape Mycale was, in 479, the site of a naval victory of a Greek fleet
over a Persian fleet, which, after the victories of Salamis
and Plataea, marked the end
of the first phase of the second Persian War and of Persian incursions on Greek
mainand.
Bernard Suzanne (page last updated 1998), ed.
This text is cited July 2003 from the Plato and his dialogues URL below, which contains interesting hyperlinks.
ΗΡΑΚΛΕΙΑ ΕΠΙ ΛΑΤΜΩ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
ΜΑΓΝΗΣΙΑ ΕΠΙ ΜΑΙΑΝΔΡΩ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Total results: 19
ΔΙΔΥΜΑ (Αρχαίο ιερό) ΤΟΥΡΚΙΑ
Region: Ionia
Periods: Dark Age, Geometric, Archaic, Classical, Hellenistic, Roman
Type: Sanctuary
Summary: The major Anatolian sanctuary dedicated to Apollo.
Physical Description:
Located ca. 10 km S of the city of Miletus and inland from
the small port of Panormos, the site of Didyma (a pre-Hellenic name) was a cult
center with a spring and sacred grove before the arrival of the Ionian Greeks.
In the Archaic period the first temple of Apollo was constructed and a Sacred
Way, lined with sculptures, led from Panormos to the sanctuary. Additional structures
at the sanctuary included a temenos wall, stoas, and a circular altar and a sacred
well before the temple. The open-cella Archaic temple was replaced by a larger
unroofed temple in the Hellenistic period. The Hellenistic temple of Apollo, although
never completed, survives as one of the largest and most impressive examples of
ancient Greek architecture. The temple housed a small Naiskos within the open
cella and had an unusual room between the pronaos and cella which may have served
as the Chresmographeion (office of the oracle). Also present at the sanctuary
were other shrines, a stadium, and a settlement of priests and attendants. Although
musical and drama contests were held as part of the Festival of the Great Didymeia
every four years, there is no theater nor odeion at the sanctuary.
Description:
Didyma was originally a pre-Greek cult center with a spring
and sacred grove. The Ionian Greeks adopted and Hellenized the center and by the
7th century B.C. the fame of its oracle had spread to as far as Egypt. The earliest
temple of Apollo on the site was an unroofed Ionic building enclosing the sacred
spring and a Naiskos. It was completed in the first half of the 6th century B.C.
A second and larger temple on the same spot was destroyed by the Persians early
in the 5th century B.C. while it was still under construction. Little is known
about activities at Didyma during the 5th and 4th centuries B.C., it it seems
to have suffered a decline. The sanctuary and the office of the oracle was revived
at ca. 311 B.C. when the sacred spring reappeared (or was rediscovered) on the
occassion of a visit from Alexander the Great. In the following decades Selencus
embellished the sanctuary and commissioned the new Hellenistic Temple of Apollo.
The sanctuary grew in wealth and fame and work on the temple continued for the
next 200 years. In 278 B.C. the sanctuary suffered under the raids of Gauls, but
construction work on the temple was resumed. At 70 B.C. the sanctuary was sacked
by pirates and work on the temple stopped. The sanctuary continued to function
and in A.D. 100. Trajan commissioned a new paved road to the sanctuary from Miletus.
By the 3rd century A.D. Christianity had become well established in the Miletus
area and the sanctuary at Didyma fell into disuse. At ca. A.D. 262 the Temple
of Apollo (which had never been completed, despite five centuries of service),
was converted into a fortress against the invading Goths.
Donald R. Keller, ed.
This text is cited Oct 2002 from The Perseus Project URL below, which contains 65 image(s), bibliography & interesting hyperlinks.
ΑΛΑΒΑΝΔΑ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
About 11 km W of the present town of Cine. It was one of the three
inland cities of Caria which Strabo considered noteworthy. According to Stephanos
of Byzantium it was named by King Kar after his son Alabandos in consequence of
a cavalry victory, for in Carian ala = horse and banda = victory. A god Alabandos
is mentioned by Cicero (ND 3.50). Herodotos describes Alabanda in one case as
in Caria, in the other as in Phrygia, but there is no doubt that the same city
is meant. Stephanos' second city of Alabanda in Caria can never have existed.
Late in the 3d c. Alabanda was colonized by the Seleucids and took
the name of "Antiocheia of the Chrysaorians" in honor of Antiochos III.
Under this name it was recognized by the Amphictyonic Council as inviolable and
sacred to Zeus Chrysaoreus and Apollo Isotimos. Despite this privilege the city
and its territory was sacked soon afterwards by Philip V of Macedon in the course
of his Caria:i expedition (201-197). Rhodian domination after Magnesia in 190
was hardly more than nominal, and about 170 the Alabandians obtained an alliance
with Rome. They had already at that time built a Temple of Urbs Roma. After 129
B.C. Alabanda suffered like the rest in the province of Asia from the provincial
maladministration, and by 51 B.C. was in debt to the Roman banker Cluvius. In
40 B.C. the city with its sanctuaries was harshly treated by Labienus for its
resistance to him. Under the Empire Alabanda had the status of a conventus.
The site at Araphisar is said by Strabo (660) to lie under two adjoining
hills in such a way as to resemble a pack-ass loaded with its panniers. The city
wall runs over these hills and included also a large area of the plain. On the
hills the wall is well preserved in places, but on the level ground it has virtually
disappeared. The masonry is a slightly bossed ashlar with rubble filling. There
are numerous towers, and half a dozen gates may be recognized by gaps in the wall.
Excavations in 1905 brought to light the foundations of two temples.
The first of these is the Temple of Apollo Isotimos. It was Ionic, with a peristyle
(8 x 13 columns), orientated NE-SW; the frieze showed a battle of Greeks and Amazons.
At present hardly anything remains visible. The epithet Isotimos, peculiar to
Apollo at Alabanda, is thought to mean "equal in honor (to Zeus Chrysaoreus)."
In Imperial times the temple was rededicated to Apollo Isotimos and the Divine
Emperors.
The second temple stood on the slope of the hill a little above the
plain. It was Doric, with a peristyle (6 x 11 columns), and comprised a pronaos
and a cella; the entrance was on the W. It is commonly called Temple of Artemis
from a figurine of Artemis-Hekate found on the spot, but this evidence is obviously
slender. The date is probably about 200 B.C. This building too has suffered much
since the excavation.
Of the theater only the ends of the retaining wall of the cavea are
standing, in elegant bossed ashlar, with an arched entrance on either side; the
seats and stage building are gone. The cavea is large and comprises rather more
than a semicircle. This building has not been excavated.
Outside the city wall on the N stands a single arch of an aqueduct,
of the usual Roman type, but the upper part, including the water channel, is not
preserved. The most conspicuous building on the plain is a rectangular structure
in brown stone standing over 9 m in height; it is probably a council house. The
S front contained four doors and a row of windows; in the interior a staircase
on either side led up to the curved rows of seats. In the exterior of all four
sides, especially on the S front, a horizontal row of square holes has been cut
at some later date; their purpose is not clear. Close by are the ruins of another
large building which has not been excavated; it is thought to have been a bath
building. Between this and the council house is a broad open space, probably the
agora. The excavators unearthed a colonnaded stoa surrounding it, with an entrance
at the NW corner, but of this nothing is now visible. The street leading to the
city on the E was lined by an extensive necropolis. The tombs are of sarcophagus
type, with inscriptions frequently recording the trade or profession of the deceased.
G. E. Bean, ed.
This text is from: The Princeton encyclopedia of classical sites,
Princeton University Press 1976. Cited Nov 2002 from
Perseus Project URL below, which contains bibliography & interesting hyperlinks.
ΑΛΙΝΔΑ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Apparently a member of the Delian Confederacy, but for only a few
years. The elder Ada, expelled from Halikarnassos by her brother Pixodaros about
340 B.C., retired to Alinda; when Alexander arrived in 334, she offered to surrender
the city to him and to adopt him as her son, asking in return to be restored to
her throne. Alexander responded favorably, and after the capture of Halikarnassos
appointed her queen of Caria (Strab. 657; Arr. 1.23.8). Arrian describes Alinda
as "a place among the strongest in Caria." It is probable that the city
soon afterwards took the name of Alexandria by Latmos; a place of this name, otherwise
unrecorded, is mentioned by Stephanos of Byzantium, who says it possessed a sanctuary
of Adonis with an Aphrodite by Praxiteles. By 81 B.C. at the latest, the old name
had been revived (OGIS 441). The coinage extended from the 3d c. B.C. to the 3d
c. A.D. A bishopric of Alinda is recorded in the Byzantine lists.
The site at Karpuzlu is identified by coins found there. It answers
well to Arrian's description. The city wall, in good ashlar, is well preserved
on the hill. Arrian's words suggest that it was standing in 334 B.C., and it is
likely that it was built by Mausolos. Near the top of the hill a fine tower in
two stories is still almost complete.
The outstanding feature of the ruins is a superb market building,
over 90 m long and 15 m high. It is in three stories, of which the lower two are
preserved entire. The first story consists of pairs of chambers, one behind the
other, evidently used as shops; they open to the S on a narrow terrace partly
rock-cut, partly supported by masonry. The second story is divided down its whole
length by a row of double half-columns; it seems to have formed a single long
gallery, lighted by a large window at the W end, with no division into rooms.
Narrow slits in the front wall afforded additional lighting. The top story was
on a level with the agora, which adjoins it on the N and was accessible from it.
Here too a row of columns ran lengthwise down the middle; a few stumps only are
preserved, and of the walls only a part at the W end. The agora is an empty level
space some 90 by 30 m; of its surrounding stoa practically nothing now remains.
The theater is also in excellent preservation. Contrary to Vitruvius'
rule, it faces SW. The retaining wall of the cavea, and the analemmata, are in
handsome ashlar masonry of Hellenistic date; an arched entrance leads to the diazoma
on either side. The stage building was reconstructed in Roman times by merely
extending the stage towards the orchestra; the building has collapsed, but its
front wall is discernible. Of the stage itself the lower part is buried; the upper
part is unusually well preserved. It is supported on plain pilasters carrying
stone paving-blocks of which a number are still in place; it projects 5.1 m from
the stage building.
At the summit of the hill are two foundations, one circular, over
15 m in diameter and of unknown purpose, the other apparently a small temple.
On the hill immediately to the SW is the second acropolis similarly
fortified by ashlar masonry with towers, enclosing an area some 227 m in length.
It seems to have been residential only, and is covered with remains of houses;
just inside the wall is a row of six cisterns thickly coated with plaster still
showing traces of red color. Adjoining on the S at a much lower level is a similar
enclosure entered by a gate.
In the dip beyond this second acropolis, a stretch of an aqueduct
is standing almost complete. Four arches are preserved, and a solid wall pierced
by a gate 1.8 m wide. Over the arches is the water channel, with some of its covering
stones still in position.
Tombs are numerous and of various kinds, some sarcophagi, many of
"Carian" type, and some built tombs now converted to modern houses.
None of them is inscribed.
G. E. Bean, ed.
This text is from: The Princeton encyclopedia of classical sites,
Princeton University Press 1976. Cited Nov 2002 from
Perseus Project URL below, which contains 45 image(s), bibliography & interesting hyperlinks.
ΑΜΥΖΟΝ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
In the hills of Caria 15 km NW of Alinda (Karpuzlu). Called by Strabo
(658) a peripolion of Alabanda and of less account; mentioned also by Pliny, Ptolemy,
Hierokles, and in the Byzantine bishopric lists. In the 3d c. the city was allied
first with the Ptolemies, then with the Seleucids; in the 2d c. it concluded an
alliance with Herakleia under Latmos. On one occasion it sent a delegation to
the oracle at Klaros. The rare coins are Hellenistic and Imperial.
A stretch of the city wall stands 6 m high in excellent isodomic ashlar,
and inside it are one or two ruined and unidentifiable buildings, also a row of
a dozen large vaulted underground chambers, apparently storerooms. Outside the
city is the poorly preserved temple of Artemis, dating from the time of the Hekatomnids,
and built on a series of terraces. The temple was in the Doric order, 16 by 5
m, and an architrave block has been found bearing a dedication by Idrieus. The
cult, with which Apollo was associated, dates back to the 6th c. The numerous
inscriptions found are not yet published.
G. E. Bean, ed.
This text is from: The Princeton encyclopedia of classical sites,
Princeton University Press 1976. Cited Nov 2002 from
Perseus Project URL below, which contains bibliography & interesting hyperlinks.
ΑΝΤΙΟΧΕΙΑ ΠΡΟΣ ΜΑΙΑΝΔΡΩ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
City in Caria near Azizabat, 20 km E of Nazilli, on the S bank of
the Maeander. Founded according to Stephanos Byzantios by Antiochos II; but the
rest of his notice is unreliable. Pliny (HN 5.108) says it replaced two cities
called Symmaithos and Kranaos. Strabo (630) calls it a modest city, but possessed
of extensive territory on both sides of the river; he notes that the region is
liable to earthquakes. The city gained some importance from a bridge over the
Maeander, now vanished, but has little or no individual history.
Remains are scanty. On the hill is a mediaeval fortress and castle
incorporating some ancient blocks, and on the NW side is the hollow of the theater,
but no masonry survives. Marble blocks and column drums are scattered over the
ground, especially on a level space near the top on the N side. In the 19th c.
there were many remains of buildings, arches, massive acropolis walls, and a stadium
0.8 km to the E, but little is to be seen today. There is even some disagreement
about the exact site.
G. E. Bean, ed.
This text is from: The Princeton encyclopedia of classical sites,
Princeton University Press 1976. Cited Nov 2002 from
Perseus Project URL below, which contains bibliography & interesting hyperlinks.
ΑΦΡΟΔΙΣΙΑΣ (Αρχαία πόλη) ΑΪΔΙΝ
Generally reckoned among the cities of NE Caria though close to the
confines of Lydia and Phrygia, the site is located in a well-watered tributary
valley of the Maeander (Buyuk Menderes) river system. It lies on a plateau ca.
600 m high by the W slopes of the Salbakos (Baba Dag) range, in the vilayet of
Aydin, near Karacasu, ca. 230 km SE of Izmir. The hamlet of Geyre situated in
the SE part of the ancient city was resettled by governmental decree on a new
site 2 km to the W a few years ago.
Recent discoveries have revealed a long prehistory for Aphrodisias,
dating back at least to the Chalcolithic period (early 3d millennium B.C.) and
ranging through all phases of the Bronze Age, with especially rich evidence for
Early Bronze II and III. Textual sources provide little information about the
city. Stephanos of Byzantium refers to it as Ninoe and by several other names.
It is possible that Ninoe is to be connected with the Akkadian (Nm or Nina) names
for the goddess Ishtar. In view of the fertility of the soil, a nature goddess
cult probably developed here early and combined several native Anatolian with
eastern traditions, culminating in the equation of the divinity with Aphrodite
in the later Hellenistic period (hence the name Aphrodisias, a Greek version of
Ninoe). Numismatic and epigraphic evidence suggests a sympolity with the neighboring
town of Plarasa in the late 2d--early 1st c. B.C. Occasional references are encountered
in Strabo, Pausanias, Tacitus, and Pliny the Elder. Extremely cordial relations
with Rome started with Sulla (App. 1.97), continued with Julius Caesar and Octavian,
who was involved in the grant of privileges (including the inviolability of its
sanctuary) to the city. Most emperors maintained their benevolent support. It
is, therefore, during the early centuries A.D. that Aphrodisias (eventually metropolis
of Caria) reached great fame and prosperity both as a religious site and as a
center of art and culture. Because of the popularity of Aphrodite, paganism remained
strong in Early Christian times, even though the city became the seat of the bishops
of Caria. Consequently, the name Stavropolis, and more simply Caria, began to
be used to eradicate the memory of the goddess. Except for sporadic mentions of
bishops, the history of Byzantine Aphrodisias is relatively obscure, though its
role continued to be significant. Located in an area strategic in the 11th to
13th c., Caria (Aphrodisias) suffered at least four captures by the Seljuks, recorded
by Nicetas Choniates and George Pachymeres between 1080 and 1260. The site was
then virtually abandoned, though eventually the small Turkish village Geyre (etymologically
derived from Caria) grew up among its ruins.
The evidence of some 30 signatures on many items found in Rome and
elsewhere, bolstered by the discovery of much statuary and decorative sculpture
of high quality, induced scholars to identify Aphrodisias as one of the major
sculpture centers, as well as marble suppliers (quarries are located ca. 2 km
E of the site in the mountains), of the Graeco-Roman world. New discoveries have
more than confirmed the validity of this theory. Aphrodisias contributions to
other fields also merit attention: Xenocrates was a medical writer of the late
1st c.; Chariton, an early novelist; and Alexander was an exponent of Aristotelian
philosophy.
The core of the city is surrounded by a fortification system over
3.5 km long, begun in the A.D. 260s against the threat of Gothic invasion, repaired
in the mid 4th c. (according to a dedication to Constantius over one of the gates)
and in the Byzantine period. A great quantity of architectural blocks, inscriptions,
and sculptural fragments was incorporated in the wall construction. The circuit
is irregular in shape with several towers at intervals and at least six gates.
The enclosed area is ca. 520 ha, though it does not represent the full extent
of the Roman city. The ground is essentially flat with a gentle inclination towards
the S, and a tributary of the Maeander (today, the Geyre, possibly ancient Morsynos).
A conical hill ca. 15-20 m high rises in the S sector of the site. Though labeled
an acropolis, this formation is actually a prehistoric mound. The remains of a
series of mudbrick settlements of all phases of the Anatolian Bronze Age were
brought to light on the W slope. Similar and even earlier (Chalcolithic) discoveries
were made SE of the acropolis at Pekmez. The great number of artifacts recorded
in both areas indicates that Aphrodisias was a significant prehistoric site connected
with the Aegean, NW (Troy, Yortan, Kusura) and NE (Beycesultan) Anatolia, as well
as the center (Kultepe) and the SE (Karatas) of the peninsula in the 3d and 2d
millennia B.C.
The Temple of Aphrodite, chief sanctuary of the city, is located at
about the center of the settlement; 14 columns of its peristyle are still standing.
The building was transformed into a Christian basilica from the 6th c. onwards
by removal of its cella, the shifting of its columns (to create a nave and two
aisles) and the addition of an apse, including a presbyterion, prothesis, and
diakonikon incorporated within an early temenos (?) wall to the E. A double narthex
and an atrium were contrived to the W within the Roman temenos colonnade. The
temple was Ionic, octostyle with 13 columns on the sides. Though generally dated
to Hadrianic times, recent discoveries have suggested the 1st c. B.C. for the
beginning of construction. The elaborate Corinthian temenos with naiskoi was,
however, erected under Hadrian according to its epistyle inscription. The cella,
destroyed by later transformations, consisted of a large chamber with a pronaos,
but no opisthodomos. Testimonia of earlier structures, presumably sanctuaries,
were also recorded, including a rough mosaic pavement of the 3d c. B.C. and some
late archaic (6th c. B.C.) fragments, terracotta as well as architectural. Unfortunately,
subsequent rebuilding activities have obliterated much of the earlier evidence,
but the antiquity and sanctity of the area is secure since even prehistoric data
were found here.
Though the Hadrianic temenos featured a central gate opening to the
E towards an open area, the chief doorway lay farther E. A monumental tetrapylon
was discovered and studied there. Built in the mid 2d c., it consisted of two
pairs of four columns standing on high bases. The pairs farthest E, spirally fluted
and double Corinthian, presented an elaborate facade with a central door and a
broken arcuated pediment and marble screens. The temple side was decorated with
handsome pedimental reliefs showing Eros and Nike figures among acanthus scrolls
and elaborate acroteria. The space between the two column pairs was probably timber-roofed.
South of the temenos there is a well-preserved odeon; its lower cavea
consisted of nine tiers of seats, but its summa cavea, once supported by 11 vaulted
chambers, collapsed in late Roman-early Byzantine times and was never repaired.
The orchestra was modified, as shown by its opus sectile mosaic, in order to create
a conistra. Handsome statuary decorated the elaborate stage, which consisted of
four naiskoi between five doors opening on a backstage corridor. At opposite ends
of the corridor, staircases led to the upper cavea, whose seats reached over the
vaults of the parodoi. Five other doors opened from the corridor onto a porticus
post scaenam, part of the large agora complex and decorated with the portraits
of prominent citizens. Large buttresses built at intervals along the exterior
semicircle of the cavea were connected with the timber-roofing scheme of the building.
West of the Odeon, an elaborate complex of rooms and halls, including
a triconch to the E and a peristyle court communicating with it, was probably
begun in Late Roman times as a private residence and subsequently turned into
a bishop's palace, to judge from a number of seals uncovered during the excavations.
The plan of the agora S of the odeon and bishop's palace was initiated
in the 1st c. Its large dimensions, however, extended the period of its construction
into the 2d c. Most of this marketplace remains to be investigated, but it consisted
of two adjacent Ionic porticos (ca. 205 x 120 m each) with colonnades on at least
three sides. A long row of the columns of the N portico is still standing. The
N side of the S portico is shown by its epistyle inscription to have been dedicated
under Tiberius. The most elegant feature of this portico was its frieze featuring
a vast repertory of beribboned masks and heads (including identifiable dramatic
types) joined by garlands of fruit and flowers. Recent excavations in the SW part
produced an unusual number of fragments of Diocletian's Edict on Maximum Prices.
This decree was probably exhibited here in a large basilica which lay S of the
colonnade.
The S side of the Portico of Tiberius partly skirted the acropolis,
but its W end communicated with imposing Baths of Hadrian. Many huge consoles,
in the shape of Medusa, Minotaur, bull, or lion protomes were found here. Large
pillars decorated with elaborate scroll motifs with figures formed large exedras
and an unusual facade for the baths. Most of these decorative elements are today
in the Istanbul Archaeological Museum. Their resemblance to finds made at Leptis
Magna (especially in the Severan basilica) have led several scholars to suggest
the involvement of Aphrodisian sculptors in the decoration of the forum of that
North African city.
Newly excavated portions of the baths (dedicated to Aphrodite and
Hadrian) have revealed that the core of the building was constructed of large,
uneven tufa blocks, revetted with marble and colored stone. Five large galleries,
parallel and intercommunicating, have so far been revealed. The central one, beyond
a praefurnium, was a caldarium with shallow stepped pools at either end, and flanked
by two tepidaria (?). On either side of the praefurnium, sudatoria with a central
circular pool were located. To the N, an area with a rectangular stepped pool
adorned, like the whole establishment, with much statuary (including Achilles-Penthesileia
and Menelaus-Patroklos groups) may be the frigidarium. Intricate networks of underground
corridors crisscrossed the whole area. The baths were used in Byzantine times
but their size was modified, possibly after earthquake damage.
The large theater of Aphrodisias was located in the heart of the city,
built against the E acropolis. When the hillock was turned into a Byzantine fortress,
some of its features, as in Miletos, were incorporated into the defensive system.
Recent operations have revealed a well-preserved monument with several unique
characteristics. The summa cavea was heavily damaged, but below the N diazoma,
27 rows of seats were revealed in excellent condition. The theater was built in
the 1st c. B.C. Its plan shows the horseshoe-shaped cavea typical of many theaters
in Asia Minor. In the 2d c., modifications were undertaken to accommodate gladiatorial
games, wrestling bouts, and animal baiting. Only half of the stage has so far
been excavated, but a conistra and via venatorum arrangement are recognizable.
Six vaulted rooms of the stage were used as storage areas for "props"
at one time. The wall of the stage building facing the N parodos proved to be
entirely covered with a long series of inscriptions cut in the 2d and 3d c. The
documents include a senatus consultum and official letters, some dating back to
Republican times and all relevant to the history of Asia Minor and the city. Many
of the abundant sculptures found on or near the stage betray signs of ancient
repair, probably due to earthquake damage in late Roman times. The ultimate destruction
of the stage and the lower theater, however, occurred in Byzantine times (post
6th c. ?). Evidence indicates Early Christian occupation at several points.
No attempt seems to have been made to restore the theater after this
date. Activities were transferred to the E half of the imposing stadium located
in the N part of the city. This very well-preserved structure was incorporated
in the fortifications in late antiquity. Both its extremities were semicircular,
but its long sides bow out gently, giving it a roughly elliptical shape (ca. 262
x 59 m, with 30 tiers of seats). Byzantine transformations created an arena in
the E end with a conistra and protective gates or booths.
Several other monuments require brief mention. North of the temple
and E of the tetrapylon, two large early Byzantine houses with peristyle courts
decorated with figurative mosaic pavements have been partly revealed. A triconch
church (martyrion?) was investigated at the SW foot of the acropolis. Several
columns of an area partly explored and labeled gymnasium were re-erected to the
SE of the acropolis.
Though only a few streets and roads have so far been located, the
plan of the city betrays essentially a grid system with chief arteries cutting
one another at right angles. The scheme was probably initiated in late Hellenistic
or early Imperial times since most of the known thoroughfares appear to be axially
aligned with the agora porticos. Areas long occupied, however, like the Precinct
of Aphrodite and the acropolis, fell outside the grid which grew organically around
them.
K. Erim, ed.
This text is from: The Princeton encyclopedia of classical sites,
Princeton University Press 1976. Cited Nov 2002 from
Perseus Project URL below, which contains 15 image(s), bibliography & interesting hyperlinks.
ΑΧΑΡΑΚΑ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
To the W of Sultanhisar, 5 km from Nysa. The city was founded, probably
together with Nysa, by Antiochos Soter I in the first half of the 3d c. B.C. Strabo,
who was a student at Nysa, mentions Acharaca, especially the sacred cave and the
temple. According to the remains, the temple is peripteral, in the Doric order
with 6 by 12 columns. It is probably Hellenistic although Roman capitals found
in the foundations indicate reconstruction. Byzantine additions suggest that the
building became a Christian church. In addition to the temple, ancient walls and
fortifications are visible, and the remains of a bridge in the direction of Nysa.
C. Bayburtluoglu, ed.
This text is from: The Princeton encyclopedia of classical sites,
Princeton University Press 1976. Cited Nov 2002 from
Perseus Project URL below, which contains bibliography & interesting hyperlinks.
ΒΑΡΓΑΣΑ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
City in Caria, almost certainly at Gokbel near the coast, 29 km E
of Bodrum. The city figures (as Pargasa) in the Delian Confederacy, usually paying
500 dr., and can have been only very small. From Strabo (656) it appears that
it should be W of Keramos and close to the sea; at Gokbel, which is 18 km W of
Keramos, there is a small citadel on a rocky hilltop, with a wall of rough masonry
and sherds of archaic and Hellenistic date. A fragmentary Hellenistic city-decree
was found here, proving the existence of a polis, and on the shore nearby another
fragment referring to sacred harbors.
G. E. Bean, ed.
This text is from: The Princeton encyclopedia of classical sites,
Princeton University Press 1976. Cited Nov 2002 from
Perseus Project URL below, which contains bibliography & interesting hyperlinks.
ΓΕΡΓΑΣ (Αρχαίος οικισμός) ΤΟΥΡΚΙΑ
Carian village near Ovacik, 12 km S-SE of Cine. It is unknown to history,
identifiable by the fact that the name is written on the rocks and buildings more
than 20 times. The village center is on the E hill, which carries a remarkable
group of monuments. Most conspicuous is a small but well-preserved temple, with
a roof constructed in imitation of woodwork; the pediment over the door is inscribed
with the name Gergas. Close by are two tapering stelai over 3 m high, again inscribed
Gergas, between which stood a colossal statue now overthrown. A little to the
W is another statue, 4 m high, lying on its face. Not far away is a group of ruined
houses and a street lined with walls.
Lower down is a curious sloping rock with flat top, inscribed Gerga
Enbolo, which was perhaps a speaker's platform. On the W hill is a third fallen
statue, also over life-size, inscribed on the breast with the name Gerga. A number
of small square buildings about 2 m high, roofed and open in front, have been
thought to be tombs, but are perhaps more probably fountain houses. It is supposed
that Gergas is the name of a local deity.
G. E. Bean, ed.
This text is from: The Princeton encyclopedia of classical sites,
Princeton University Press 1976. Cited Nov 2002 from
Perseus Project URL below, which contains bibliography & interesting hyperlinks.
ΔΙΔΥΜΑ (Αρχαίο ιερό) ΤΟΥΡΚΙΑ
Didyma or Branchidai (Didim, previously Yoran) Turkey. Lies on a limestone plateau of the Milesian peninsula to the S of
Miletos, with which it was once connected by the Sacred Way. To the NW is the
port of Panormos (Kovella); to the W, Cape Poseidon (Tekagac burnu). According
to a late tradition, it was known just before the Ionian settlement as a fountain
oracle of Apollo (Paus. 7.2.6), whose prophets were descended from the Carian
Branchos, the spring having apparently belonged at one time to a local goddess,
comparable to the Greek Leto. The earliest literary references are in Herodotos
(e.g., 1.157; 2.159; 1.92). The dedications of Necho II and Croesus show the wide
influence of the oracle in archaic times. When the Ionian rebellion collapsed
in 494 B.C., the Persians burned the Temple of Apollo (Temple II), which was still
under construction, and carried off to Persia the cult statue of Kanachos, the
treasures (Hdt. 6.19), and the Branchidian priests (Strab. 14.1.5; 11.11.4). Our
knowledge of the sanctuary in the 5th and 4th c. B.C. rests on little evidence
(SIG 57). The oracle was first revived in 331 B.C. (Strab. 17.1.43). Probably
at this time the plan for the latest Temple of Apollo (III) was completed and
construction begun (Vitr. 7 praef. 16). The work continued off and on during the
next six centuries (Suet. Calig. 21). Ancient authors mention its unfinished state
(Strab. 14.1.5; Paus. 7.5.4). Even in the post-archaic period it received royal
endowments. Ca. 300 B.C. the Seleucids contributed to the construction and the
elaboration of the rest of the sanctuary, and returned the stolen cult figure
(Paus. 1.16; 8.46). The sanctuary was further enlarged in Hellenistic-Roman times;
in addition to the main temple there were other shrines, a grove, and a settlement
(Strab. 14.1.5). Inscriptions testify to the existence of Sanctuaries of Artemis,
Zeus, and Aphrodite, and of other structures. The oracle appears to have been
used, as was that of Apollo at Klaros, to give theological answers, and was finally
silenced by the Theodosian Edict of A.D. 385. Signs of decline are evident prior
to A.D. 250: the Hellenistic structure was plundered to provide for the erection
of new buildings. The destruction of the shrine in which the cult figure stood
and of other structures provided material for the building of a Christian basilica
in the adyton, which stood, in spite of several earthquakes and a fire, until
late into the Middle Ages. The earthquake of 1493 brought down the "whole
massive marble structure of the temple" (Knackfuss).
Temple III, which lies in a hollow, rests on a seven-tiered foundation
and is reached on the E by steps (stylobate 51.13 x 109.34 m). There was an inner
ring around the cella (8 x 19 columns) and an outer one (10 x 21 columns). The
plan is based on a series of axes, with the proportions of the whole determined
by a standard intercolumniation (5.3 m). The deep pronaos contains 12 columns.
There is no direct entrance to the cella. In the middle of the wall of the pronaos
is a portal (5.62 x ca. 14 m) with a sill too high to step over. An intervening
two-columned room was so dimly lit that its interior was largely invisible. Two
passageways without steps led down from the inner corners of the pronaos to the
adyton, treated as a courtyard open to the sky. The lower portion of its walls
are plain, the upper articulated with pilasters which were of the same height
as the outer colonnades. A wide flight of steps leads upward toward the two-columned
room. In the parastades of this stair are the doorways leading from the tunnels.
The courtyard contained the oracle spring and laurels in the W part, where Zeus
and Leto celebrated their nuptials; the naiskos with the cult figure was also
here. The two predecessors of Temple III lay in the W half of the courtyard or
adyton: the foundations of the adyton of Temple II, begun in 550-540, consisting
of limestone slabs with projections for pilasters, lie between socles and the
foundations of the naiskos. This temple has been reconstructed as having a pronaos
with a great portal and high sill and double colonnade with 9 columns on the back,
8 with greater intercolumniation on the front, and 7 along the side, the columns
having a height of some 15 m. This plan corresponds to the greater Samian Rhoikos
temple (21 columns) as the column reliefs and bases in the pronaos and on the
facade do to those of the Artemision at Ephesos. To Temple II belong, on the E,
the surrounding round altar, brook, protecting wall of the consecration terrace
with its two treasuries (later covered by the foundations of several pedestals),
and in the S the stadium (starting-blocks near the SE corner of Temple III).
The side walls of Temple I, which dates from the 7th or 8th c. B.C.,
lie within the adyton foundation of Temple II. It consists of blocks of poros
lying on the S between the first and third foundation projection, in the N by
the fourth projection. The oldest naiskos as well as a hall under the steps outside
Temple II on the SW date from a period of expansion. Thus, the adyta of Temples
II and III, which contained the cult image, surrounded the courtyard of their
predecessor. The position of the spring and the design of Temple III indicate
that there must have been steps in front of the E wall of the adyton, which was
pierced by three doors, to give access from the courtyard to the two-columned
room, whose narrow side contains two staircases ("labyrinths") leading
to the roofed part of the pronaos. The last temple did not alter the old arrangement
in front of the new building. The Sacred Way, of which a segment is Visible in
the NW of the site, appears to have passed here.
The chronology of individual parts of Temple III can be sketched quickly:
1) the socle wall of the adyton, the naiskos, the two tunnels and parts of the
krepidoma were built until 230 B.C. up to the orthostate; 2) the 29 wall segments
with pilasters of the adyton, the two staircases, the doors, and the main portal
were added before 165-164 B.C. At the end of this phase of construction the columns
began to be transposed (12-column room, surrounding colonnade) and the limestone
was leveled to receive the foundations of the colonnade, this unfinished work
being carried on alrpost throughout the entire Imperial period; 3) the columns
of the E face; and 4) after the 2d c. A.D., the addition of the Gorgon frieze
and the treasury ceiling.
The finds from Didyma are in the museums in Didyma, Izmir, Istanbul,
Berlin, Paris, and London (the famous "Branchides").
K. Tuchelt, ed.
This text is from: The Princeton encyclopedia of classical sites,
Princeton University Press 1976. Cited Nov 2002 from
Perseus Project URL below, which contains 65 image(s), bibliography & interesting hyperlinks.
ΕΥΙΠΠΗ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
In Caria near the S bank of the Maeander, 20 km E-SE of Aydin, mentioned
only by Stephanos s.v. and Pliny (HN 5.109). The city had associations with Alabanda,
which is said to have been named after Alabandos son of Euhippos; the rare coins,
ranging from Hellenistic times to that of Maximin, bear in some cases the type
of Pegasos. The site at Dalama was identified from an inscription found there.
It is much denuded; the city wall is traceable in part and the hollow of a theater
is recognizable.
G. E. Bean, ed.
This text is from: The Princeton encyclopedia of classical sites,
Princeton University Press 1976. Cited Nov 2002 from
Perseus Project URL below, which contains bibliography & interesting hyperlinks.
ΕΦΕΣΟΣ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
The city, in the delta region of the Kayster, was in ancient times
the most important metropolis in Ionian Asia Minor, and the most important of
the seven Apocalyptic cities. It was founded on an older settlement of Carians
and Leleges, which had a sanctuary to the Mother Goddess of Asia Minor. Under
King Androklos immigrants from the Greek mainland built the first fortified city
1200 m W of the Artemision, on the slopes of Panayir-dagi, and erected a shrine
to Apollo Pythios. Under Croesus the first town on the Koressos harbor was abandoned
before the mid 6th c. B.C. and a second founded inland, near the earlier Artemision.
About 290 B.C., because of land subsidence, the town was moved by Lysimachos to
the area between the mountains of Bulbul-dagi and Panayir-dagi. It was fortified
with a turreted wall over 9 km long and laid out on the Hippodamian system; the
only deviation was the socalled Kouretes Street, which follows an older path.
Lysimachos' city, called until his death after his wife Arsinoe, remained inhabited
until ca. A.D. 1000; The Byzantine-Selcuk city, which grew up on and around the
Ayasouk hill (Selcuk), was captured in 1426 by the Ottoman Turks.
The Artemision. The scanty remains of this temple, one of the Seven
Wonders of the World, lie today on a swampy plain NE of the city, from which the
sea receded only ca. 1000 B.C. The earliest shrine, at the beginning of the 6th
c. B.C., consisted of two platforms, the W one with an altar, the E one with the
goddess's cult image and possibly a naos open to the W. A hoard of votive offerings,
found under the limestone paving, is now in the Istanbul Museum. After its destruction
by invading Kimmerians, the platforms were enlarged and surrounded by a wall;
later they were united to form the podium of a small temple, and finally the building
became a roofless temple in antis, possibly prostyle, around a freestanding central
core. About 560 B.C., the great Artemision was built by the Cretan architects
Chersiphron and Metagenes. On the stylobate, 115.14 by 55.1 m, stood the sekos,
probably roofless, with the goddess's image in the center, surrounded by two rows
of columns with a third across the front. In the pronaos were four pairs of columns,
the lowest drums with reliefs like those of the entrance facade (some of them
donated by Croesus). The columns, with superb, painted volute capitals, supported
the first marble architrave in the Greek world, bridging the widest span yet mastered
(the middle architrave weighed 24 T); the inner architrave, ceiling cofferings,
and roof beams were of cedar. This temple is the only early Ionic building securely
dated (completed ca. 500 B.C.), and almost entirely capable of reconstruction
on paper.
In 356 B.C. the temple was burnt by Herostratos, and subsequently
rebuilt by the Ephesians, after they had refused the help of Alexander the Great.
The original dimensions were retained, new columns and walls rose upon the old,
but on a base 2.68 m higher; the form of the older column bases and their sculptural
decorations were also retained. Such artists as Skopas and Apelles collaborated
in the work; the altar ornament was reputed to be the work of Praxiteles. The
building was completed toward the middle of the 3d c. B.C., except for isolated
elements. It was burnt in A.D. 263 by plundering Goths, and completely destroyed
in the Christian era. Architectural remains from both temples are in the British
Museum. The goddess's cult statue from the older temple was said to be the work
of the Athenian Endoios, at the end of the 6th c. B.C. Surviving copies, all Roman,
show an archaic type, but with richly jeweled ornament which would not have been
part of the prototype. The recently discovered foundation of the altar (39.7 m
wide), lying W of the temple and on its axis, is U-shaped and closed on the E.
It consists of two courses of polygonal limestone blocks. Beneath the stone bedding
of the altar court, which is paved with polygonal marble slabs, lie fragments
of the columns of the archaic temple. There are also two separate archaic foundations
within the court, approached by an open ramp of later date.
The route followed below leads from the Magnesian Gate to the State
Agora. A short diversion to a N-S street W of the Agora passes in front of the
Temple of Domitian. The route then proceeds NW along Kouretes Street as far as
the Library of Celsus and N along Marble Street to the Theater and the Theater
Baths, where it turns W past the great market or Commercial Agora, along the Arkadiane
to the Harbor Baths complex. Returning to Marble Street it goes N past the Stadium
and the Baths of Vedius. The theater, which is a frequent point of reference,
is set against a cliff at the W side of the hill called Panayir-dagi (Mt. Pion),
which occupies the NE quarter of the city.
The bounds of Lysimachos' city, with ruins of Hellenistic and Roman
times, are indicated by two city gates: to the W the Koressos Gate (which led
to Koressos, the quarter supposedly located on the site of the old town near the
Artemision; see below, Baths of Vedius), and SE of this, on the road to Magnesia,
the Magnesian Gate. A stretch of the 3d c. wall constructed by Lysimachos can
be seen on the slope of Panayir-dagi, and a longer one on Bulbul-dagi; the Magneseian
Gate lies between them. According to an inscription on the E wall of the S theater
entrance, the Festival procession proceeded from the Artemision to the Magnesian
Gate, thence to the theater, next to the Koressos Gate and back to the Artemision.
The Magnesian Gate consisted of three entrances, the central one for wheeled traffic;
flanking these were two fortification towers. The superstructure of the gate,
which survives in part, probably dates according to its inscription, from Vespasian.
Inside the gate to the SW is the so-called Tomb of Luke, originally a round building
faced with marble with 16 niches on the exterior, and later changed into a church.
The East Gymnasium lies to the N, a splendid complex open to the public
with exercise rooms and halls for social gatherings. In front of the main building
was a palaestra with an auditorium to the E, and another room, comparable to the
so-called Imperial chamber of the Baths of Vedius (see below), with a statue of
Septimius Severus in an apsidal niche. This was apparently built by the Ephesian
Sophist Flavius Damianus and his wife Phaedrina, members of Vedius' family.
The State Agora was over 160 m long, bounded on S and E by marble
benches and on the N by a basilica, which was 20 m wide excluding its S steps.
In its central nave were columns with deeply set foundations and Ionian bull's-head
capitals, between which additional support was provided in the Late Empire by
Corinthian columns set directly on the stylobate. To the W was the Chalcidicum
of the basilica, a rustic building. The dedication of the basilica to Artemis
of Ephesos, the Demos, and Augustus and Tiberius, is recorded on a partly preserved
Greek and Latin inscription in bronze letters set into the wall. Later eradication
of the goddess's name testifies to the building's survival into the Christian
era. Its donors were possibly C. Sextilius Pollio and his wife Offilia Bassa,
builders of the aqueduct in Dervend Dere. Beneath the basilica are the remains
of a Hellenistic stoa as long as the basilica, 8.60 m deep, with a single nave;
older remains were also found beneath the Chalcidicum and the Bouleuterion.
Just N of the basilica is the Prytaneion, the religious and political
center of the city, with the sanctuary of Hestia Boulaia and the state apartments.
Here were found three statues of Artemis of Ephesos, now in the museums of Selcuk
and Izmir. The sanctuary of Hestia, with the base of the hearth for the sacred
flame, dates from the Augustan period, but was remodeled in the 3d c. A.D. by
the addition of corner columns with Composite capitals. The Doric portico facade
with six columns in antis dates from the first phase. In front of this lies a
courtyard; E of it is a peristyle with Ionic stoas on three sides and a podium
approached by a monumental stair. This podium, formerly known as the state altar,
has now been identified as a podium with two small prostyle temples built by Augustus
in 29 B.C. for Divus Iulius and Dea Roma; it was destroyed in the 4th c. A.D.
Luxurious private houses with frescos and mosaics lay N of the N side of the peristyle,
on both sides of the steps leading up the hill.
Adjoining the Prytaneion on the E is the Bouleuterion (formerly called
an odeion), a small building ca. 46 m wide with a semicircular auditorium for
1400 persons built on two levels; its upper tier consisted of reddish granite
columns. In addition to the radial stairways, two covered stairs led from the
parodoi to the center corridor. Originally no skene was planned. According to
the building inscription, the donors--at least of the twostoried scaenae frons--were
P. Vedius Antoninus and his wife Flavia Papiana, in the mid 2d c. A.D. There were
several gates leading into the Agora, and between the Bouleuterion and the basilica
were an open passageway (for reasons of safety) and a channel to carry off water
from the roofs of both buildings. From this were recovered heads and parts of
colossal statues of Augustus and Livia, and a copy of Lysippos' Eros with the
bow. Adjacent to the basilica on the E was the so-called Bath of Varius. Still
standing are the S wall of the caldarium with seven heated basins, and E of that
other rooms for bathing purposes. The long room on the S side was perhaps a hot
room. The building was erected in the 2d c. A.D. South of the complex a mosaic
floor of the 5th c. A.D., belonging to a stoa, has recently been excavated.
At the E end of the State Agora a section of the archaic necropolis
lies beneath the Roman level, with sarcophagi made of stone, clay (Klazomenian),
or slabs, and a burial without a sarcophagus dated by the grave gifts to the mid
6th-5th c. B.C. There is also, among the interments of the residents of the second
Greek city 3.25 m below the present ground level, a section of the foundations
of a street predating Lysimachos' city; it is 3.5 m wide and bordered by a dry
wall. The necropolis lay on both sides of it.
On the S side of the Agora was the processional street, running W-E
to the Magnesian Gate; S of that and opposite the Bouleuterion was a large fountain,
sometimes called the Great E Nymphaeum, fed by water from the Mamas river in the
Dervend mountains by means of an aqueduct. The original structure, enlarged in
the 2d c. A.D., had a central building, wings, and projecting walls between which
was a large basin with a dipping pool in front of it. It was repaired in the 4th
c. under Constantius II and Constans.
The Hydrekdochion (fountain) erected ca. A.D. 80 by the proconsul
C. Laecanius Bassus stood at the SW corner of the State Agora, where the processional
street makes a right angle to pass E of the terrace of the Temple of Domitian.
This alley is called Domitian Street. The plan of the fountain resembles that
of the Fountain and Nymphaeum of Trajan (see below): a two-storied building with
a collecting basin in front and, in front of that, a dipping pool, the dimensions
of which were later reduced. The decorations included tritons, seahorses, and
river-gods. Adjoining it to the N, near the junction of Domitian Street with Kouretes
Street, is the monument in honor of C. Sextilius Pollio, erected by C. Offilius
Proculus in the Augustan period and enlarged in A.D. 93 by the addition to the
S of a columned apsidal nymphaeum, joined to it by a common entablature. Its late
Hellenistic statuary group portraying Odysseus' encounter with Polyphemos was
adapted into fountain figures by the addition of a system of pipes. Just N of
this is the Chalcidicum of the basilica (see above) with rusticated walls still
standing to a fair height and three doors to the W. On the N side of this the
Clivus sacer, now a footpath, leads through a gate with two socles decorated with
reliefs showing scenes of sacrifice (Hermes leading a ram, youth with a goat,
tripod with Omphalos); the path runs from Kouretes Street directly to the precinct
of the Prytaneion.
Temple of Domitian. On the opposite side of Domitian Street is the
terrace of the temple, with shops in its substructure on N and E, and a monumental
approach from an open square to the N. The temple, built upon ancient foundations
and further transformed in post-Domitianic times, had 8 by 13 columns, and four
across the front; only the foundations remain. Before it stood an altar with socle
reliefs of trophies and scenes of sacrifice, now in the museum at Selcuk. The
temple was originally dedicated to Domitian by the Province of Asia (the first
Neokorie of Ephesos) and after his damnatio memoriae rededicated to his father
Vespasian. The head and one arm of a colossal statue of Domitian, thrown down
after the damnatio memoriae, were found in the cryptoporticus and are now in the
museum at Izmir. In the square before the temple is the foundation of a star-shaped
podium, to which perhaps belonged a cylinder with a frieze of bucrania and a conical
roof. It may be compared with the more or less contemporary structure next mentioned.
Kouretes Street bends, at its junction with Domitian Street. The monument
here was erected in honor of C. Memmius, grandson of Sulla, and has been partly
reconstructed. It consists of a socle, surmounted by a story (?), with niches
and benches on the W, S, and E sides; in front at the sides are animated female
figures in relief, and the whole is surmounted by an attic ornamented with reliefs.
Adjoining it is a Hydreion (fountain) of the 1st c. A.D., remodeled in the early
3d c. In front of it are four pedestals on which stood statutes of Diocletian
and the Tetrarchs. Further along Kouretes Street, beyond a late antique propylaneum
is the Nymphaeum of Trajan (Hydrekdochion) on the N side, dedicated before A.D.
114. The main basin is surrounded on three sides by a two-storied wall resembling
a scaena with columns in the Composite order in the lower story and aediculae
with Corinthian columns above. In the middle, two stories high, was a colossal
statue of Trajan; its base with globe and feet has been restored. The pool was
on the street side.
Next to this was the Temple of Hadrian, a little porticoed temple
with two columns in antis. Its barrel vaulted cella holds the pedestal for the
cult statue, and over its door is a relief of Hadrianic date with a female figure
rising from acanthus rinceaux. The building was restored after earthquakes between
A.D. 383 and 387, and the relief frieze in the pronaos showing the legend of the
founding of the city was added at that time. This frieze, originally made for
another, unidentified building (it was cut down to fit its present setting), is
possibly one of the latest of antique temple friezes. According to the inscription
of P. Quintilius, the temple was dedicated to the emperor during his lifetime;
after the Temple of Domitian, it was the city's second Neokorie (a provincial
sanctuary designated as an Imperial temple). In front of the facade stood memorial
pedestals with the statues of the Tetrarchs: the Augusti in the center flanked
by the Caesares (cf. the bases by the Hydreion).
Behind the Temple of Hadrian, at the SW foot of Panayir-dagi, are
the sprawling Baths of Scholastikia, originally of the 2d c. A.D. and rebuilt
ca. 400 by a Christian, Scholastikia, whose statue, with an inscription, stands
in the entrance chamber. Much reused material, especially from the Prytaneion,
was employed. This bath belongs to the ring- or gallery-type and includes an apsidal
apodyterium with changing-cubicles on the sides; the sockets for the curtain-rods
are still in place. In its N section, accessible from Marble Street, is a Paidiskeion
or brothel.
Opposite the Baths of Scholastikia are two splendid private houses
still being excavated. They rise in several stories against the hillside, and
while the front rooms of the lower stories are aligned with Kouretes Street, the
upper ones are laid out orthogonally, parallel to a street in back which runs
at an acute angle from the Square of Domitian to Kouretes Street. There were shops
in the lower story, and three flights of steps led from the street to the upper
levels. There is a fine peristyle court in the third story of the E house, with
marble floors, wall veneer, and a pool of later date with marble revetment. Ten
main periods are represented, from the Augustan age until destruction in the early
7th c. Adjoining on the S is a square chamber with three niches on the W side.
In House 2 to the W there are apartment suites, each grouped around a peristyle
court; the surrounding rooms have an upper story (dwelling space of 964 sq. m);
several rooms are decorated with two layers of paintings representing Muses (3d
c.), the figure of Socrates with an inscription (1st c.), theater scenes (the
Sikyonioi and the Perikeiromene of Menander, and the Orestes of Euripides), the
Combat of Hercules and Acheloos, more Muses, and Erotes. Also found here were
a bronze statuette 0.38 m high of a "Sem" priest with inscribed cartouches
of Psammetich II (590 B.C.), a little ivory head of the 3d c. A.D., other figures
and reliefs, and even a frieze, of ivory. From the niche-vault of one of the peristyle
courtyards comes a glass mosaic of the 5th or 6th c. A.D. Some of the finds are
in the Selcuk museum.
To the NW on Kouretes Street are two related buildings, perhaps heroa
from the 1st c. B.C. or A.D.: the Nymphaeum consists of a massive marble base
with Doric half-columns on three sides surmounted by Ionic ones, and a frieze
decorated with garlands. It was rebuilt as a Nymphaeum in the Christian era; the
water flowed into a pool with crosses inscribed on the slabs of its brim. The
Octagon is similar: a marble socle surmounted by an 8-sided structure. The massive
core, with false door, is surrounded by a Corinthian colonnade; above the entablature
is to be reconstructed a stepped pyramid terminating in a cone. The base encloses
a tomb chamber which held a marble sarcophagus containing bones. In A.D. 371-372
decrees were inscribed on the socle slabs. Also related to these buildings is
the Round Building on the SW cliff of the Panayir-dagi: a square dado surmounted
by a two-storied round structure, perhaps a memorial to the governor P. Servilius
Vatia Isauricus, 46-44 B.C. Beside the two buildings mentioned above, the Processional
Way (called Marble Street as far as the theater) turns to the N; on its S continuation
across Kouretes Street, leading up to the cliff, lies a gateway with pedestals
and bases of pillars in situ: a unique combination of half- and three-quarter
columns and pilasters. The second story had a delicate columnar structure comparable
to the nearly contemporary Gate of Hadrian in Athens. Beyond this gate lay a marble-paved
square.
The Library of Celsus lies W of the square. A flight of nine marble
steps 21 m wide leads up to the richly-articulated facade with indented and reentrant
paired columns and aediculae. The niches held female figures, allegorical personifications
of the four cardinal virtues, now in Vienna. Behind this was a large chamber,
built on vaulted substructures and surrounded by an isolating passage (for dryness);
the inner walls and floor were originally veneered with variegated marble slabs.
Around the walls ran three superimposed rows of 10 cupboard-niches for manuscripts.
Opposite the center entrance was an apse beneath which lay the tomb chamber, accessible
from the N, with the sarcophagus of the Senator Tiberius Iulius Celsus Polemaeanus,
Consul in A.D. 92. The Library, which thus also served as a heroon, was dedicated
by his son C. Iulius Aquila, Consul in A.D. 110, and completed by his heirs. In
the Christian period a pool was added in front of the facade, bearing relief plaques
of a monument in honor of Emperor Lucius Verus; these are now in the Neue Hofburg
in Vienna. Opposite the library stood a building, probably a lecture hall, now
almost totally destroyed; and the socle of a round building (heroon?) of late
Hellenistic or early Roman date. In the square in front of the library was an
entrance down to the Commercial Agora, through the Gate of Mazaeus and Mithridates.
The inscription on its attic identifies the donors as two freedmen of Agrippa
who erected the gate in 4-3 B.C. in honor of Augustus, Livia, Agrippa, and his
daughter Julia. It has three entrances between richly articulated side walls,
and the attic was crowned by statues of the Imperial family.
The Agora or Lower Marketplace is a square 110 m on a side, surrounded
by double-aisled stoas with shops behind them. In the center was a horologion,
a water clock and sundial combined. In the 3d c. A.D. the Agora was rebuilt, and
in subsequent alterations much earlier building material was reused. On the E
outer wall, leading to Marble Street, lies a double-aisled Doric colonnade of
the time of Nero. In front of the W side of the Agora stretches a large street-like
open space, ca. 160 by 24 m with colonnades along both long sides; at the W end
is a gate and on the E another entrance to the market, an exedra-like structure
with projecting wings. An open stairway between the wings led up to the level
of the Agora; ramps were added during later alterations.
To the W of the Agora, S of the street-like area, similar steps lead
up to a square surrounded on three sides by arcades. On the S side of the square
lies the Temple of Serapis, of the 2d c. A.D., set on a podium approached by a
monumental stair. The porch in front of the barrel-vaulted cella is formed by
eight monolithic Corinthian columns ca. 15 m high; immense blocks of marble were
also used for the richly decorated entablature, gables, and door frame. A gigantic
door on casters led into the cella.
Marble Street (S part, see above under Kouretes St.; farther N below).
Named for the pavement given in the 5th c. A.D. by Eutropius, whose portrait is
in Vienna, the street lies E of the Commercial Agora, and is reached by the Neronian
arcade mentioned earlier. It runs N to the theater, past a late antique arcade
on the E side, and on to the stadium.
The Theater, site of the Ephesians' protest, "Great is Diana
of the Ephesians!" against the Apostle Paul (Acts 19:34), is set into the
W cliff of the Panayir-dagi and dates in its present state from the Roman era.
It was begun under Claudius, completed under Trajan, and received later additions.
The auditorium seated 24,000 on three levels of 22 rows each (the lowest 6 were
later removed); vaulted stairways led from outside to the upper levels. The well-preserved
scenae frons had three stories; in front of it was the Roman logeion. There are
also some remains of the pre-Roman stage structure. Built into the W terrace-wall
is a fountain house of the 3d or 2d c. B.C.: a niche with two Ionic columns in
antis, with the water flowing from three lions' heads in the back wall. To the
N of the square in front of the theater was the gymnasium, dating from the Empire
and today in ruins; the galleried court in front served as a palaestra.
The Arkadiane ran from the theater to the harbor, a street over 500
m long with a central lane for wheeled traffic 11 m wide, and colonnades 5 m deep
on each side. The colonnades had mosaic floors, and shops in the inner walls.
The remains visible today date from the time of Emperor Arcadius (A.D. 395-408).
According to an inscription, the street was lighted. About halfway along it is
a structure of the 6th c. A.D. consisting of four columns with Composite capitals
on pedestals. The columns probably held statues of the four Evangelists. At the
harbor end, the Arkadiane terminated in an early Roman Harbor Gate, with Ionic
architectural features which were decorative rather than functional; its level
is 0.6 m lower than that of the later street. On the parallel street to the S
lay another two-storied portico of ca. 200 B.C., leading to the harbor. The wall
of the Byzantine period, which still exists E of the Stadium and Theater, runs
down to the harbor S of the Arkadiane.
The Great Baths (Harbor Baths, Harbor Gymnasium, or Porticos of Verulanus)
lay N of the Arkadiane. The site had been set aside for this purpose in the plans
for Lysimachos' city and it was originally the only bath complex. The palaestra
was surrounded by the various sports facilities; to its S was the fine Marble
Hall, and in front of it to the E a great square with triple colonnades. These
consisted of an unroofed central lane between two narrow, roofed halls, and apparently
constituted the xystus for running practice. The marble revetments of Hadrianic
date were added by Pontifex Maximus Claudius Verulanus. The bath building itself
and the swimming pool were rebuilt in the 2d and 4th c. A.D. The bronze statue
of the Apoxyomenos in Vienna came from here.
The Council Church, also called the Church of the Virgin Mary, is
N of this complex. There had previously been a building with three aisles and
apsidal ends, erected over an older structure more than 260 m long. Then, in about
the 4th c. A.D. a triple-aisled columnar basilica with narthex was built on the
site; it had a large colonnaded atrium at the W end and a Baptistery on the N
side. This was the great Church of St. Mary where in A.D. 431 the Third Ecumenical
Council was held. The E section of the old building was apparently used as a Bishop's
palace. Later a domed church was built on the site, and finally a triple-aisled
pillared church with galleries.
The Stadium. Marble Street, E of the preceding complex, runs N from
the theater to the stadium on the NW slope of the Panayir-dagi, where festivals,
athletic contests, and horse- and chariot-races were held. The tiers of seats
on the S were partly built into the hillside, but all seats were removed in the
Middle Ages. The W facade with seven entrances and the gateway in front of it
to the S belong to a rebuilding in the 3d or 4th c.; the older wall still preserved
on the N dates from the extensive reconstruction under Nero, according to an inscription
to Artemis of Ephesos and to Nero. At its E end was a round field for gladiatorial
contests and wild beast fights. Adjoining the Stadium to the N are the baths built
by P. Vedius and his wife Flavia Papiana in the mid 2d c., dedicated to Artemis,
Antoninus Pius, and the City of Ephesos. The plan is symmetrical. On the E is
a colonnaded courtyard, and a lavatory with marble seats at its SW corner. On
the W side of the court is the Imperial cult-chamber with a two-storied interior
colonnade, a niche for the emperor's portrait and, in front of it, an altar. Adjoining
this is a bath building, which was adorned with copies of famous statues now in
the museum in Izmir. The Koressos Gate stood at the E end of the baths.
At the N foot of the Panayir-dagi was the sanctuary of the Mother
Goddess, with niches in the mountainside and votive reliefs showing the Mother
Goddess of Asia Minor. In the N slope was the Grotto of the Seven Sleepers; a
church with catacombs was built here over an older grave area, site of the legend
of the resurrection of seven youths during the period of persecution of the Christians.
In the valley of Dervend-Dere (Marnas) is the aqueduct built in A.D. 4-14 by C.
Sextilius Pollio, a striking series of arches in two stories and one of the best
examples of Roman aqueducts in Asia Minor. Recently part of the remains were carried
away by a flood. The Panayia Kapili (House of Mary), a shrine to the Virgin on
the Aladagi S of the Bulbul-dagi, is thought by some scholars to date from the
Byzantine period.
In Selcuk are the ruins of the Byzantine aqueduct and of the Gate
of the Persecution, probably built in the 6th c. A.D.; in front of it a grave
of the Mycenaean period has been excavated. Here also is the Church of St. John,
originally a mausoleum over the saint's grave, then a church with a wooden roof.
The church was replaced with a domed basilica in the 6th c. A.D. by Justinian.
The citadel on the summit, of the Christian-Byzantine period, has a fortification
wall with 15 towers and a single gate. The Mosque of Isa Bey, SW of the Church
of St. John, is the most important Islamic building in Ephesos, built in 1375
by an architect from Damascus. There are 14 other small mosques, sepulchers, and
baths; there is an excellent museum in Selcuk where the finds since WW II are
kept, and there are two in Izmir.
V. Mitsopoulou-Leon, ed.
This text is from: The Princeton encyclopedia of classical sites,
Princeton University Press 1976. Cited Nov 2002 from
Perseus Project URL below, which contains 187 image(s), bibliography & interesting hyperlinks.
ΗΡΑΚΛΕΙΑ ΕΠΙ ΛΑΤΜΩ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Though a Carian town, it was on the Ionian coast. It is some 25 km
W of Miletos and about 10 km N of the village of Bafa. Now at the W end of Lake
Bafa it was on a gulf of the Aegean at least until Early Imperial times (Strab.
14.1.8). The town lay on a fairly steep lower slope of Mt. Latmos (Bes Parmak,
ca. 1400 m) where it met the gulf. First called Latmos, and a member of the Delian
League, it fell to Mausolos in the 4th c. B.C. and his philhellene policy accounts
for its change of name. In time Miletos overshadowed it, and the gulf on which
it stood was gradually converted into a lake by the action of the Maeander. Herakleia
was celebrated as the locale of Endymion (Paus. 5.1.5). There are several Early
Christian monuments in and near the site, including a Byzantine fortress at the
S end of the town.
Either Mausolos or, less probably, Lysimachos in the 280s B.C. built
the 6.5 km of walls which still stand in great part (later the enclosed area was
reduced by about a third). There were 65 towers, and the maximum dimension of
the city, N-S, was slightly more than 2 km. The walls, one of the major monuments
of Classical fortification, were carefully built. Cuttings in bedrock were often
made for the foundation courses and can be seen where the wall has fallen. All
of the detail of such a system can be observed: access stairs, parapets, windows,
and roofs. Several of the gates and posterns are preserved, particularly in the
S portions. At the N the walls follow the terrain to a height of some 500 m above
the level of the lake, marching up the stony site in a manner reminiscent of the
Byzantine-Venetian walls of Kotor.
The port lay on the SW side of the town. Within the walls, at least
in the S half of the city, the plan was orthogonal on the Hippodamian model rather
like the plan of Miletos. The streets were oriented to the cardinal compass points,
and the resulting rectangular blocks determined the orientation and alignment
of most of the public buildings. An exception to this is the Temple of Athena
(an inscription identifying it survives), which stood in a commanding position
on a hill above and behind the harbor area. It was a carefully built structure
of simple plan: a cella with a pronaos, the two of approximately equal dimensions
(the walls of the cella stand nearly intact). To the NW of the Temple of Athena,
beyond the agora, are the remains of the bouleutenon, which was similar in plan
to that at Priene--a rectangle with the seats, on three sides, parallel to the
enclosing walls. Apparently the upper part of these walls featured engaged Doric
columns; fragments of a more or less canonical Doric entablature have also been
found.
The agora, of Hellenistic date, measures about 60 x 130 m. Its S retaining
wall is well preserved, and one can see there two levels of shops, the lower entered
from the outside below the agora. Details of windows, doors, and structural niceties
are all visible. Farther to the NW are a nymphaeum and a theater, neither well
preserved; the latter is of Roman date. There are also the remains of a Roman
bath building, between the bouleuterion and the theater, and there are at least
three temples in addition to that of Athena; none of these has so far been identified.
In the S part of the site, about 200 m on a line from the Byzantine
fort to the Athena temple, is an unusual building which has been identified as
a Sanctuary of Endymion. Over-all the building measures about 14 x 21 m. It consists
of pronaos of six unfluted columns set between two square piers at the ends of
the facade; behind this porch there was an almost horseshoe-shaped cella intruded
into by the natural rock and featuring two widely but irregularly spaced internal
columns. The building faces the SW and thus is oblique to the orthogonal grid;
its design reminds one of certain later sanctuaries and temples in Roman North
Africa.
At the very S end of the site, where the walls nearly reach the water,
is a cemetery of tombs cut from the living rock along the steep slopes. These
tombs had separate lids in the Carian fashion; some are now submerged, as the
level of the lake has risen since ancient times.
W. L. Macdonald, ed.
This text is from: The Princeton encyclopedia of classical sites,
Princeton University Press 1976. Cited Nov 2002 from
Perseus Project URL below, which contains bibliography & interesting hyperlinks.
ΜΑΓΝΗΣΙΑ ΕΠΙ ΜΑΙΑΝΔΡΩ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Ionian city 4 km S of Ortaklar, beside the road to Soke, founded by
Aiolians from Magnesia in N Greece, and accordingly not accepted into the Ionian
League. Magnesia was taken by Gyges, King of Lydia, and afterwards suffered heavily
from the Kimmerians; later it fell to the Persians. The city was presented by
Artaxerxes to Themistokles to supply him with bread (Diod. 11.57), and was chosen
by him as his home in his last days. Magnesia was not a member of the Delian Confederacy.
Captured by the Spartan Thibron from the Persians, the city was transferred by
him to a new site under Mt. Thorax, where the village of Leukophrys with a temple
of Artemis had been (Diod. 14.36). The original site is not known. In the Mithridatic
war Magnesia remained loyal to Rome, was rewarded with freedom, and continued
to prosper under the Empire.
Little remains today. Excavations in the 19th c. revealed a large
part of the city center, but the site is inundated annually by the river, the
ancient Lethaios, and everything that was then uncovered is now reburied. Of the
city wall on the hills S of the site, however, two or three courses and a single
tower are still standing. On the SW the wall descends into a swamp, where ten
courses of regular ashlar are preserved under the mud. On the plain the wall is
entirely lost, having been replaced in Byzantine times by the rough wall now standing.
The Temple of Artemis lies in a flat heap near the road. It was built
by Hermogenes in the late 3d c. B.C., replacing an earlier temple which stood
on the spot in Themistokles' time. It is in the Ionic order and stands on a platform
some 67 by 41 m. The peristyle is pseudoperipteral, with 15 columns by 8. The
temple faces W. The plan is remarkable for the number of interior columns: in
the pronaos two in antis and two in the interior, six in the cella, and two in
antis in the opisthodomos. The altar stood before the W front. The temple was
enclosed in an extensive temenos, bounded on the W by the agora.
A number of unidentified buildings were excavated in the agora. At
its SE corner was an odeon, and in the W center of the city stood a Roman gymnasium.
On a wall of a hall in the agora were found some 70 inscriptions recording the
acceptance by various cities of the inviolability of Magnesian territory, and
of an invitation to the newly founded festival of the Leukophryena. This was in
consequence of an epiphany of Artemis about 220 B.C., and a subsequent declaration
by Apollo at Delphi of the sanctity of the city. All this is now buried.
The theater is in the S slope of a hill W of the site. It is small,
with a cavea slightly over a semicircle, and dates from the 3d c. B.C. The stage
building consists of five rooms with a long room at the back approached by steps
on one side; from its front a tunnel led out into the center of the orchestra,
where it branched right and left. The tunnel still exists, but has been filled
in; only a small part of the cavea wall, in regular ashlar, and a few blocks of
the stage building are now visible.
The stadium lay higher up and to the S. It was renovated with marble
in the early Roman period, but the seats are now buried and nothing is visible
but the shape of the hollow in the hill.
The necropolis lay outside the E and W gates of the city. This too
is buried, but there is a well-preserved tumulus grave near Morali railway station.
Magnesia was supplied with water by an aqueduct from the SW, but this
has virtually disappeared.
G. E. Bean, ed.
This text is from: The Princeton encyclopedia of classical sites,
Princeton University Press 1976. Cited Nov 2002 from
Perseus Project URL below, which contains bibliography & interesting hyperlinks.
ΜΙΛΗΤΟΣ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
A harbor city in SW Asia Minor at the mouth of the Maiandros river
and now 9 km from the sea. According to Strabo (14.1.6; 634f) it was founded by
Cretans from Milatos (E Mallia) and then resettled by Ionians under Neleus. These
reports have been confirmed by the excavations.
Between the founding and refounding of the city, Mycenaean Achaeans
occupied it, and to this period belong the great bastioned walls perhaps erected
against the Hittites and destroyed by the Camians, who led Milesian troops against
the Greeks in the Trojan War (Hom. Il. 2.868ff).
Early in the 1st millennium B.C. Miletos was the most important and
probably the largest settlement in the league of the 12 Ionian cities, and it
was surpassed in this role by Ephesos only after the Ionian rebellion and the
destruction by the Persians (Hdt. 6.18ff) in 494 B.C. After a decisive sea battle
in front of Miletos near the island of Lade (Batmas), the city was destroyed (Hdt.
6.11ff).
In archaic times Miletos extended from the Kalabak tepe 60 m high,
presumed to be the seat of the tyrants, to the NE and the so-called Harbor of
the Bay of Lions, one of the harbors mentioned by Strabo (loc. cit.). The center
was situated from the earliest times around the Athena temple in the NW between
the so-called Theater Harbor and the large bay (Athena Harbor) that extended to
the Kalabak tepe. Following the Persian wars, the center shifted to the so-called
N market on the Bay of Lions whence in the spring of each year processions made
their departure from the Sanctuary of Apollo Delphinios to the Apollo temple of
Didyma, 18 km distant. The first section of the processional route was transformed
in Roman times into a magnificent street: halls of columns, a three-story fountain
structure, the Nymphaeum, and a two-story gate on the N side of the still unexcavated
S market.
The excavations have so far produced only an initial evaluation of
archaic Milesian art work: whether ceramics, plastic arts. or architecture. Concerning
architecture and city planning, however, it is certain that the system of streets
intersecting one another at right angles and named after the Milesian, Hippodamos,
had already been used in the archaic period. Perhaps the system was developed
in the city's colonies, of which it is supposed to have sent out 90--especially
on the Marmara and Black Sea (cf. Strab. loc. cit.; Plin. HN 5.112). With the
reconstruction begun in 479 B.C. by Hippodamos, the system was carried out throughout
his native city.
The reconstruction of the city, which began with the shrines of Athena
and of Apollo Delphinios, extended over a long period. Built upon at least two
earlier edifices from archaic and prehistoric (Mycenaean) times, the Classical
Athena temple received a new orientation from S to N and took the form of an Ionic
peripteros with a double vestibule laid out upon a terrace. It has not been definitely
determined whether the Delphinion had any pre-Persian predecessors. Not until
the time of Alexander the Great were the city walls completed. Independent not
only from the Persian king, but also from its own tyrants, Miletos became a member
of the Attic League in the 5th c. B.C. and maintained its alliance with Athens
in the Peloponnesian war until Alkibiades succeeded in withdrawing Athens in 412
B.C. (Thuc. 8.17ff). Thereafter and until its subjugation by Alexander the Great
in 334 B.C. (Arr. 1.18f), Miletos was the base of the Persian king or of Persian
Satraps (Maussolos ?) and important because of its maritime position.
In the confusion among Alexander's successors the city was a point
of dispute, especially between the Diadochs and the Epigones, but it was also
possessed by local tyrants such as Asandros (314-313 B.C., cf. Diod. 19.75) or
by Timarchos, the Aetolian (mound grave on the E slope of the theater hill ?).
The city was freed from Timarchos by Antiochos II, who was for this reason named
"Theos" (cf. App. Syr. 65).
Whether Asandros is connected with Miletos through the founding of
Heraklea at Latmos, whose fortifications were most likely completed by Pleistarchos,
is a question that must remain unanswered until the excavation of the city. [In
the "Results of the Excavations and Investigations, etc." only the fortifications
and the Christian cloisters of Heraklea are discussed (M III 1 and 2).] It is
also uncertain whether the Milesian brothers Timarchos and Herakleides, who built
the bouleuterion for Antiochos IV Epiphanes, are descendants of the tyrant Timarchos.
The design is important in the history of art as an early axial symmetrical composition:
it includes a building at right angles to the main axis with an audience room
similar to a theater and covered with an extensive wooden ceiling without center
support, and in front of it a court hall with a Corinthian columned vestibule.
Along with the Seleucids, especially the Attalid Eumenes II of Pergamon
stands out as a builder, founding the Gymnasium and most likely also the stadium
and honored by a gilded bronze statue upon a large round basis. The Gymnasium,
preserved only in a Roman reconstruction, has not been excavated. Older predecessors
of the stadium have as yet not been established. The plan of the W gate is in
any case by Eumenes with eastern characteristics and of the period of late antiquity.
Its drainage system is still readily recognizable today.
Miletos' relationships with the Romans were less fortunate. The city
was late with its introduction of the cult of Roma, namely, after the establishment
of the Province Asia 133 B.C. Consequently, even under Tiberius in A.D. 26, Miletos
was regarded as inferior to Smyrna as the choice for the site of a temple for
the emperor (cf. Tac. Ann. 4.56). The city ranked below Ephesos, the seat of the
governor, and also below Pergamon, the site of the emperor cult [cf. author, Das
ramische Milet (1970) 119f].
At the time of Mithridates VI Eupator, Miletos was apparently unreliable
and consequently deprived of its freedom, which the city first recovered from
Mark Antony in 38 B.C. A retrogression in its development is also indicated by
the fact that after 100 B.C. a new strongly fortified city wall crossed directly
through the old housing section, which thus appears to have been reduced by half.
A new blossoming was achieved first under Trajan, who dedicated to
his father the grandiose Nymphaeum with its tabernacle-type architecture inspired
by theater facades. He also completed the processional street from the sanctified
gate in the S of the city up to Didyma (100-101). Above all, the city was indebted
to Marcus Aurelius' wife Faustina. Most likely because of her sojourn there in
A.D. 164, she made generous donations for the baths named after her and perhaps
was also concerned with the completion of the large Roman theater--both the best-preserved
ruins in the city. The Baths of Faustina, because of their asymmetrical spatial
composition, are especially noteworthy by comparison with the corresponding baths
in Rome and elsewhere in the west. The theater, repeatedly reconstructed, was
designed for at least 15,000 spectators. The third upper level was removed for
use in a mediaeval castle.
Clearly belonging to the late period of antiquity is the Serapeum
lying next to the S market; in its design it anticipated the Early Christian churches--the
Basilica of St. Michael and the so-called Bishop's Church. These in themselves
attest to the importance of the post-Classical Miletos, which built its Gothic
and Justinian walls upon those of the Hellenistic city and as a final Byzantine
bulwark the theater castle Palati (Balat).
Since the description in this entry is chronological, a few directions
to help locate the various monuments follow. From the theater, the most conspicuous
landmark, one looks E and S over the area of the North Market with the Delphinion,
Baths of Capito, Nymphaeum, Bouleuterion, South Market, and adjacent buildings.
To the S of the theater lies the Stadium; and the W, the West Market and the Temple
of Athena. Between the South Market and the stadium are the Baths of Faustina.
The three markets have a natural relationship with the four harbors
of the town, yet it does not follow that the oldest market is situated at the
oldest harbor, that of the theater. Moreover, market does not necessarily mean
market-place. To what an extent Miletos was a harbor town even in comparison with
Ephesos can be learned from the role of its markets. Accordingly, at the planning
of the new town an important area was set aside for what we call the North Market.
It is the oldest market-place, the oldest known agora of Miletos.
G. Kleiner, ed.
This text is from: The Princeton encyclopedia of classical sites,
Princeton University Press 1976. Cited Nov 2002 from
Perseus Project URL below, which contains bibliography & interesting hyperlinks.
ΜΥΟΥΣ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Town in lonia, near Avsar, 16 km E-NE of Miletos. One of the least
important of the 12 cities of the Ionian League. Tradition said that the site
was taken from the Carians by a son of Kodros, Kyaretos (Paus. 7.2.10) or Kydrelos
(Strab. 633). According to Diodoros (11.57.7) and Strabo (636) Myous was presented
by Xerxes to Themistokles to supply him with fish in his retirement. At the battle
of Lade in 494 B.C. Myous contributed three ships to the Ionian fleet. In the
Delian Confederacy the city was assessed at the modest sum of one talent. In 201
B.C. Myous was given away for the second time. Philip V received a quantity of
figs from the Magnesians, and by way of payment, when he captured Myous, he presented
it to them (Polyb. 16.24.9). The city was gradually cut off from the sea by the
silting of the Maeander, and by degrees lost her independence to Miletos; by Strabo's
time the two cities were in actual sympolity, and Myous could only be reached
by sailing 30 stades up the river in small boats (Strab. 636). Finally the Maeander
converted an inlet of the river to a lagoon, which bred such swarms of mosquitoes
that the inhabitants were forced to remove themselves and their possessions to
Miletos (Paus. 7.2.11).
The site, half an hour's walk NW from the village of Avsar, is now
deserted, and the extant remains are scanty. A low hill, crowned by a Byzantine
castle, stands beside the river; in its lower slope two terraces have been constructed.
On the lower of these are the foundations of the Temple of Dionysos noticed by
Pausanias; it was Ionic, 30 by 17 m, with a peristyle of (apparently) 10 columns
by 6, a deep pronaos and cella, but no opisthodomos. It dated from the mid 6th
c. and faced W. All that can now be seen is a single column drum of white marble.
The upper terrace carried a larger temple in the Doric order, probably that of
Apollo Terbintheus, the principal deity of Myous. Only a part of the foundation
remains. Between the two terraces is a supporting wall of large irregular blocks,
with a shallow recess and a number of cuttings. No other buildings survive, though
on the hill to the E, which seems to have carried the main occupation, there are
traces of rock-cut houses, tombs, and cisterns.
The almost total absence of any sculptured, inscribed, or even worked
stones on an excavated site is remarkable; it seems that they must have been taken
by the inhabitants when they moved to Miletos.
G. E. Bean, ed.
This text is from: The Princeton encyclopedia of classical sites,
Princeton University Press 1976. Cited Nov 2002 from
Perseus Project URL below, which contains bibliography & interesting hyperlinks.
ΝΥΣΑ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
City in Caria or Lydia, 30 km E of Aydin. A Seleucid foundation, apparently
on the site of an earlier Athymbra, founded according to Strabo (650; cf. Steph.
Byz. s.v. Athymbra) by a Spartan Athymbros, by a synoecism with two other cities,
Athymbrada and Hydrela. The founder was Antiochos I (Steph. Byz. s.v. Antiocheia),
who acted in response to a dream and named the city after his wife Nysa (otherwise
unknown). A letter of Seleucus and Antiochos dated 281 B.C. is addressed to the
Athymbrianoi, and this name survived to the latter part of the 3d c. (IG XI, 1235).
It seems that the name was changed from Athymbra to Nysa at some time towards
200 B.C.; the earliest coins, of the late 2d c., have the latter name. At Acharaka,
on the territory of Nysa, lay the celebrated Plutonion and the cave Charonion.
Strabo was educated at Nysa, and his description of the city (649)
can be verified in the existing ruins. It is, he says, a sort of double city,
divided by a stream which forms a ravine; part of this is spanned by a bridge
connecting the two cities, and part is adorned with an amphitheater under which
the stream flows concealed; below the theater is on one side the gymnasium of
the young men, on the other the agora and the gerontikon. All these buildings
are identifiable, though in some cases badly preserved.
The bridge was a huge platform nearly 100 m long, spanning the ravine
below the theater, but very little is left of it. Parts of the substructure of
the amphitheater and a few of the seats on either side of the ravine survive in
the scrub. The theater, on the other hand, is well preserved: of Graeco-Roman
type, its cavea is more than a semicircle; there are 23 rows of seats below the
single diazoma and 26 above it. Nine stairways divide it into eight cunei; these
are doubled above the diazoma. The front of the stage building is visible, with
the usual five doors, but the back part has not been excavated. Low down on each
side of the cavea is an arched vomitorium.
Not mentioned by Strabo is a fine tunnel, about 100 m long, through
which the stream runs just below the theater. It makes an obtuse angle in the
middle and at one point has a light-shaft in the roof. The builder's name is recorded
in an inscription on the wall by the angle, but it is only partially legible.
The gymnasium lay on the W side of the ravine; its position is recognizable
but virtually nothing survives. The baths, later covered by a church, were at
the S end, but these were of late construction and did not exist in Strabo's day.
Some 150 m N of the gymnasium are the ruins of a library, also later than Strabo's
time. It apparently had three stories, but the lowest is now mostly buried and
the highest almost entirely destroyed. The plan of the middle story is recognizable,
and shows the usual separation of the bookshelves from the outer wall to protect
them from damp.
In the agora on the E side of the ravine little remains but a few
stumps of columns. Near its NW corner the gerontikon, or Council House of the
Elders, is preserved virtually complete, though a good deal reconstructed. It
forms a semicircle, with twelve rows of seats and five stairways, enclosed in
a rectangle supported at the back by four large double half-columns. The floor
is paved with regular limestone blocks. There is no indication that the building
was ever roofed. On the S side, behind the speaker's platform, are three entrances
between four large solid piers; behind these was a row of eight columns, the bases
of which remain.
Another late building, between the agora and the amphitheater, has
been dubiously recognized as a bath. Its spacious vaulted rooms contain many niches
for statues, but it is in poor condition and the ground plan is not complete.
Nothing remains of the city wall which presumably existed in Hellenistic
times. There are a few stretches of a Byzantine wall, but the circuit cannot be
traced.
About 3 km W of Nysa lay the village of Acharaka; the road joining
them crossed several gullies, and some traces of the bridges survive. The healing
establishment of the Plutonion ccmprised a temple of Pluto and Kore and a remarkable
cave called the Charonion; Strabo (649-50) gives a circumstantial account of the
cure. Little remains of the temple, just E of the village of Salavatli. It has
been conjecturally reconstructed with a very unusual plan, including two parallel
walls running the length of the interior. The peristyle had twelve columns on
the sides and six at the ends; the orientation is N-S, with the entrance apparently
on the N. At present a row of six unfluted column drums and a few other blocks
are visible. The Charonion, by Strabo's account, should be somewhere above the
temple, but no cave exists in this position today. A little to the W is a deep
ravine, in which rises the sulphur-bearing stream that gave the place its healing
properties; this has been proposed as the Charonion, but here again no cave of
any consequence is to be found.
G. E. Bean, ed.
This text is from: The Princeton encyclopedia of classical sites,
Princeton University Press 1976. Cited Nov 2002 from
Perseus Project URL below, which contains bibliography & interesting hyperlinks.
ΠΑΛΑΙΟΠΟΛΙΣ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
City in Caria, 30 km S of Bozdogan. It was recorded by Stephanos Byzantios
in the form Kyon, formerly called Kanebion. An inscription informs us that it
also at one time was called Palaiopolis, a name which has survived in the modern
village. The rare coins are dated to the 1st c. B.C. The city was in a commanding
position in the mountain country between the valleys of the Marsyas and Harpasos.
The acropolis is on a height above a deep rocky gorge with a stream at the bottom.
The seats of a theater can be seen in the village but the stage building has disappeared.
G. E. Bean, ed.
This text is from: The Princeton encyclopedia of classical sites,
Princeton University Press 1976. Cited Nov 2002 from
Perseus Project URL below, which contains bibliography & interesting hyperlinks.
ΠΑΝΙΩΝΙΟΝ (Αρχαίο ιερό) ΤΟΥΡΚΙΑ
Near Guzelcamli in Ionia, 17 km S of Kusadasl. Here was the Sanctuary
of Poseidon Helikonios, the religious place of assembly of the Ionian League.
The site was unknown until quite recently; Herodotos (1.148) places it on Mt.
Mykale facing N; Strabo (639) calls it the first place after the Samos strait
going N, three stades from the sea. This region was disputed between Priene and
Samos, but the priesthood belonged to the Prienians. The assembly was accompanied
by a festival, the Panionia, held on the ample plain to the N. According to Diodoros
(15.49.1) the festival was transferred, because of the constant wars, to a safe
place near Ephesos, and it seems to be referred to as the Ephesia by Thucydides
(3.104). It was suspended under Persian rule and revived after the time of Alexander.
The sanctuary lay on the summit of a low hill called Otomatik Tepe
(formerly the hill of St. Elias) at the foot of the mountain; the remains are
scanty in the extreme. From one to three courses of the enclosing wall may be
seen, with an entrance on the W; in the middle are traces, mostly cuttings in
the rock, of a structure some 18 by 4 m; this is evidently the altar of Poseidon,
dated by the excavators to the end of the 6th c. B.C. No temple was found, and
none is mentioned in the ancient authorities, who refer only to sacrifices (Diod.
l.c.; Strab. 384).
At the SW foot of the hill is the council chamber of the Ionian League,
a theaterlike building some 30 m in diameter with 11 rows of seats. There is no
speaker's platform, but only the leveled rock. Diodoros says that nine cities,
not twelve, shared in the assembly, and the excavators see some confirmation of
this in the arrangement of the front row of seats; the historian's statement has
generally been regarded as a mistake.
Between the council chamber and the sanctuary is a large cave in the
hillside. This may well have played a part in the cult of Poseidon, though nothing
of interest has been found in it.
G. E. Bean, ed.
This text is from: The Princeton encyclopedia of classical sites,
Princeton University Press 1976. Cited Nov 2002 from
Perseus Project URL below, which contains bibliography & interesting hyperlinks.
ΠΡΙΗΝΗ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Ionian city 15 km SW of Soke. This however is not the original site.
The city was founded on an unknown site by Aipytos, grandson of Kodros, and the
Theban Philotas (Strab. 633; Paus. 7.2.10). It was a member of the Ionian League
and was severely treated by the Persians (Paus. l.c.), but provided twelve ships
at the battle of Lade in 494 B.C. (Hdt. 6.8). In the Delian Confederacy Priene
was assessed at one talent, a low tribute as compared with her neighbor Miletos.
Priene was never in fact a large city. The move to the new site was made in the
4th c., probably at the instigation of Mausolos; apparently it had previously
been that of the city's harbor, Naulochos.
Alexander reached Priene in 334. His offer to defray the cost of the
new Temple of Athena, then still unfinished, if he might make the dedication,
was accepted; the dedication was made on the temple wall. Alexander also exempted
Priene from the syntaxis which he exacted from the other cities. The Panionion,
assembly place of the Ionian League, lay on Prienian territory and was to some
extent under Prienian control; but the land was disputed by the Samians, and the
quarrel over it continued for centuries.
Under the Roman Republic and Empire Priene prospered less than most
of the Ionian cities, no doubt largely because of the silting of the Maeander;
Strabo says (579) that this had separated the city from the sea by 40 stades.
The present distance is 12-13 km.
One coin is attributed to the early Priene; otherwise the coinage
begins after Alexander and continues, with an interruption in the 1st c. B.C.,
down to the time of Valerian. As a bishopric Priene ranked 21st under the Metropolitan
of Ephesos.
The site at Turunclar is the most spectacular in Ionia. It lies on
sloping ground at the S foot of a nearly perpendicular cliff, on the top of which
was the acropolis, the Teloneia. Only a part of its fortification wall remains.
A narrow path leads up the rock face from its E foot. The main city wall is preserved
to a greater or lesser height in its entire length from the E to the W foot of
the hill, roughly a semicircle; it has an inner and an outer face, with a rubble
core. There are three gates, two on the E and one on the W. The interior is laid
out on the Hippodamian system; the slope required many of the N-S streets to be
stepped. The walls and most of the surviving buildings date from the foundation
of the city or soon after.
Of the main E-W streets the one farthest N leads from the NE gate
straight through the city to its W end; about its middle point it passes the theater.
This is among the best surviving examples of a Hellenistic theater, with only
slight Roman alterations. The stage building is especially well preserved. It
was a two-storied building with proscenium in front; the stage was supported on
12 pillars, to 10 of which Doric half-columns are attached, with an architrave
and triglyph frieze above. The intercolumniations were variously filled: at the
extreme ends with a wide-meshed grille, then with three double folding doors alternating
with painted panels of wood. The stage itself was formed of wooden boards laid
between stone crossbeams. A staircase led up from the orchestra at the W end.
The cavea is more than a semicircle, and is supported by handsome
analemmata of cushioned ashlar. Some 15 rows of seats have been excavated, with
five marble thrones spaced at intervals in the front row; in the middle is the
altar of Dionysos. A royal box was added later in the fifth row. The parodoi were
not closed in Roman times but remained open in the Classical fashion. At the W
corner of the orchestra is the base of a water-clock, with somewhat enigmatical
cuttings; this suggests that the theater may have been used at some period as
a court of law.
On the S side of this street, farther E, is the Sanctuary of the Egyptian
Gods, Isis, Sarapis, Anubis, and Harpokrates. It consists of a rectangular court
with an altar in the middle, and is of Hellenistic date.
The next street to the S leads to the Temple of Athena. It passes
the excellently preserved bouleuterion, a rectangular building with seats on three
sides, covered with a roof supported on pillars; on the fourth side is a rectangular
recess with stone benches, with a door on either side. In the middle of the floor
is an altar. There is seating space for 640 persons, suggesting that the building
may have been used also as an ecclesiasterion.
The poorly preserved building adjoining this on the E is identified
as the prytaneion, restored in Roman times; it contained a water basin and, in
the SE corner, the sacred hearth. Across the street from this is the upper gymnasium,
Hellenistic in origin but much altered in later times; this too is in poor condition.
The Temple of Athena, chief deity of Priene, stood on a high bastion
of admirable ashlar masonry dominating the town. It was of the Ionic order, with
a peristyle of 11 columns by 6, and of standard plan with pronaos, cella, and
opisthodomos. The cult statue, a copy of the Athena Parthenos, was installed later,
in the mid 2d c. B.C. The architect was Pytheos, who wrote a book taking this
temple as a model. At present only the foundations are preserved, but some of
the columns have recently been reerected. The altar stood as usual in front of
the temple on the E, but is now ruined. The temple was later rededicated to Augustus,
and at the same time an entrance gateway, still partially preserved, was erected
to the E.
About the middle of the S side of the same street is the agora, originally
an open rectangle bordered on E, S, and W by a stoa backed by shops; in the middle
of the S side the shops were interrupted by a hall divided down the middle by
a row of eight columns. Later the E side was incorporated into the precinct of
Zeus. In the center was an altar, probably for sacrifice to Hermes, and close
by to the E another monument of uncertain purpose. Across the N side ran a row
of honorific monuments and exedras. Across the street from the agora is the sacred
stoa, 116 m long, dating probably from about 130 B.C. It is divided down the middle
by a row of 24 Ionic columns; at the back is a row of 15 rooms, and in front a
row of 49 Doric columns; in front again is an open flight of six steps.
At the extreme W end of the street, near the gate, is a small sanctuary
of Kybele, with a pit for offerings. A little E of this is another sanctuary comprising
a forecourt and several small rooms, in one of which is a sacrificial table placed
over a cleft in the ground. A statuette found here and apparently representing
Alexander suggests that this is the Sanctuary of Alexander mentioned in an inscription.
Farther up the hillside to the N is the Sanctuary of Demeter and Kore,
consisting of an open space some 45 m long, with an entrance on the E and the
temple at the W end. At the entrance stood two statues of priestesses; the base
of one remains in place. The plan of the temple is unique: a columned porch in
front, leading to a cella of irregular shape, with a high stone bench at the back
for votive offerings. Two small chambers adjoin this on the N, one opening to
the porch. Outside the temple on the SE is a sacrificial pit, square and lined
with masonry; it was roofed with planks laid across between triangular stone blocks,
one of which remains. A normal altar was later installed in the NE corner of the
sanctuary.
The lower gymnasium is at the foot of the hill just inside the city
wall. The palaestra, about 45 m square, is best preserved on the N side, where
there is a row of five rooms. At the W end is the washroom, with basins at the
back and at the entrance; the floor is paved with smooth pebbles. In the middle
of the row is the ephebion, used as a lecture room, with benches round the walls;
the back wall is covered with more than 700 names of students. The other three
rooms should be the konisterion, korykeion, and elaiothesion.
Adjoining the gymnasium on the W is the stadium, constructed in the
2d c. B.C. and replacing an earlier one. The course is some 190 m long by 18 m
wide, with permanent seating only in the middle of the N side; the slope of the
ground prevented it on the S. At the W end are some interesting remains of the
starting gate for the foot races. On a long stone foundation are the bases of
ten square pilasters; these originally had Corinthian capitals and an architrave.
In the surface of the foundation is cut a water channel, extending for its whole
length and originally covered with wooden planks. In the sides of the bases are
vertical rectangular cuttings, evidently belonging to the arrangements for operating
the hysplex. Some 2 m in front (to the E) of this installation are the remains
of an older and simpler form of starting sill, consisting merely of eight square
slabs set in the ground, with a square hole in each one evidently intended to
hold an upright post.
The private houses at Priene are in comparatively good condition and
of early date; many, if not most, go back to the 3d c. B.C. The normal plan comprises
an entrance, often in the side street, with a vestibule and open courtyard leading
to an antechamber and the main living-room; at the sides are other rooms. Bathrooms
and latrines occur, but rarely. In a few houses remains of staircases have been
found, but no upper stories are preserved.
G. E. Bean, ed.
This text is from: The Princeton encyclopedia of classical sites,
Princeton University Press 1976. Cited Nov 2002 from
Perseus Project URL below, which contains bibliography & interesting hyperlinks.
ΤΡΑΛΛΕΙΣ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
City in Caria (or Ionia or Lydia), founded according to tradition
by a mixed company of Argives and barbarian Tralleis from Thrace (Strab. 649).
In 400 B.C. the Spartan Thibron attempted to take it from the Persians, but was
defeated by the strength of the place (Diod. 14.36). Taken by force by Antigonos
in 313 (Diod. 19.75), the city later came under the Seleucids and took the name
Seleuceia; this is confirmed by the coins, but Pliny's statement (HN 5.108) that
it was also called Antiocheia is unsupported and generally regarded as a mistake.
Other names which Tralles is alleged to have borne in early times are Euantheia
(Plin. loc.cit.), Polyantheia, Erymna, and Charax (Steph. Byz.). After Magnesia
Tralles passed to Eumenes and remained Pergamene until 133 B.C., even supporting
Aristonikos against the Romans. At the time of the first Mithridatic war the city
was under the tyranny of the sons of Kratippos (Strab. loc.cir.), who were apparently
responsible for the slaughter of the Roman residents. In 26 B.C. Tralles suffered
from a severe earthquake, and in gratitude for Augustus' help in restoration took
the name of Caesareia; by the end of the 1st c., however, this name had fallen
into disuse. Despite the great wealth of the citizens as recorded by Strabo, Tralles
was refused the privilege of building a temple to Tiberius on the ground that
she lacked sufficient resources. The abundant Imperial coinage continues down
to the time of Gallienus. Later Tralles, as a bishopric, ranked second after Hypaipa
under the metropolitan of Ephesos.
The site is accurately described by Strabo (648) as on a plateau,
well defended all round, with a steep acropolis. The hill is now occupied by the
army, and visitors require a military escort. Little is left of the remains visible
in the 19th and early 20th c., a theater, stadium, agora, and gymnasium, but the
finds are in the Istanbul museum, and include a fine marble statue of a young
athlete of the time of Augustus.
All that is now standing is a part of the gymnasium, comprising three
high arches of mixed masonry of stone and brick, with much mortar; this has been
dated to the 3d c. A.D. It is called Uc Goz and is conspicuous from the road and
railway, looking from a distance very like a triumphal arch. The theater faced
S at the foot of the acropolis, which rises from the N end of the plateau. It
was interesting chiefly because it had a T-shaped underground passage from the
stage building to the middle of the orchestra, but this has been obliterated.
All that now survives is an arched entrance at the level of the upper diazoma
and a fragment of the retaining wall of the cavea.
G. E. Bean, ed.
This text is from: The Princeton encyclopedia of classical sites,
Princeton University Press 1976. Cited Nov 2002 from
Perseus Project URL below, which contains bibliography & interesting hyperlinks.
ΥΛΛΑΡΙΜΑ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Site in Caria, near the villages of Mesevle and Kapraklar, 20 km S
of Bozdogan. The identity of the site, and the existence of the city at least
as early as the 3d c. B.C., are proved by an inscription found in 1934. Hyllarima
came under Rhodian domination between 189 and 167 B.C., and even after that time
the inscriptions continue to show evidence of Rhodian influence. The city had
in its territory a number of isolated rural sanctuaries, of which the most notable
is that of Zeus Hyllos. The coinage is of Imperial date. The extant ruins are
considerable, including an agora, a theater, and a synagogue.
G. E. Bean, ed.
This text is from: The Princeton encyclopedia of classical sites,
Princeton University Press 1976. Cited Nov 2002 from
Perseus Project URL below, which contains bibliography & interesting hyperlinks.
Λάβετε το καθημερινό newsletter με τα πιο σημαντικά νέα της τουριστικής βιομηχανίας.
Εγγραφείτε τώρα!
