Listed 100 (total found 608) sub titles with search on: Information about the place for wider area of: "AEGEAN COAST Region TURKEY" .
DIDYMA (Ancient sanctuary) TURKEY
KARIA (Ancient country) TURKEY
PERGAMOS (Ancient city) TURKEY
AFRODISIAS (Ancient city) AYDIN
ARTEMISSIO (Ancient sanctuary) TURKEY
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MAGNESIA ON MEANDROS (Ancient city) TURKEY
AFRODISIAS (Ancient city) AYDIN
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.)
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ALAVANDA (Ancient city) TURKEY
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.
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ALIKARNASSOS (Ancient city) TURKEY
Halikarnassos: Eth. Halikarnasseus, Halicarnassensis: Bodrun or Boudroum),
a Greek city on the coast of Asia Minor, on the Ceramian gulf. It was a colony
of Troezene in Argolis established on the slope of a precipitous rock, and one
of the six towns constituting the Doric hexapolis in Asia Minor, the five other
towns. being Cnidos, Cos, and the three Rhodian towns Ialysus, Lindus, and Camirus.
(Herod. vii. 99, iii. 14; Strab. xiv. pp. 653, 656; Paus. ii. 30. § 8; Ptol. v.
2. § 10; Pomp. Mel. i. 16; Plin. v. 29; Steph. B. s. v.) The isthmus on which
it was situated was called Zephyrium, whence the city at first bore the name of
Zephyria. Halicarnassus was the largest and strongest city in all. Caria (Diod.
Sic. xv. 90), and had two or even three very impregnable arces; the principal
one, called Salmacis, was situated on a precipitous rock at the northern extremity
of the city [p. 1027] (Arrian, Anab. i. 23; Vitruv. ii. 8; Diod. xvii. 23, foll.),
and received its name from the well Salmacis, which gushed forth near a temple
of Aphrodite at the foot of the rock, and the water of which was believed to exercise
an enervating influence (Ov. Met. iv. 302). But Strabo justly controverts this
belief, intimating that the sensual enjoyments and the delicious character of
the climate must rather be considered to have produced the effects ascribed to
the Salmacis. Another arx was formerly believed to have been in the island of
Arconnesus in front of the great harbour, which is now called Orak Ada; but this
belief was founded upon an incorrect reading in Arrian. (Strab. l. c.; Arrian,
Anab. i. 23; Hamilton, Researches, ii. p. 34.) Besides the great harbour, the
entrance to which was narrowed by piers on each side, there was a smaller one
to the southeast of it. Halicarnassus, as already remarked, originally belonged
to the Doric hexapolis; but in consequence of some dispute which had arisen, it
was excluded from the confederacy. (Herod. i. 144.) During the Persian conquests
it was, like all the other Greek towns, compelled to submit to Persia, but does
not appear to have been less prosperous, or to have lost its Greek character.
While the city was under the dominion of the Persians, Lygdamis set himself up
as tyrant, and his descendants, as vassals of the kings of Persia, gradually acquired
the dominion of all Caria. Artemisia, the widow of Lygdamis, fought at Salamis
in the fleet of Xerxes. The most celebrated among their successors are Mausolus
and his wife and sister Artemisia, who, on the death of Mausolus, erected in his
honour a sepulchral monument of such magnificence that it was regarded as one
of the seven wonders of the ancient world. This Carian dynasty, though subject
to Persia, had themselves adopted Greek manners and the Greek language, and had
a taste for the arts of Greece. But notwithstanding this, Halicarnassus was faithful
to Persia, and was one of the great strongholds of the Persians on that coast,
and a chief station of the Persian forces. This, and the gallant defence with
which the Halicarnassians defended themselves against Alexander, induced that
conqueror, after a protracted siege, to destroy the city by fire. He was, however,
unable to take the acropolis Salmacis, in which the inhabitants had taken refuge.
(Strab. and Arrian, l. c.; Died. Sic. xvii. 23, foll.; Curtius, ii. 9, foll.)
From this blow Halicarnassus never recovered, though the town was rebuilt. (Cic.
ad Quint. Frat. i. 1) In the time of Tiberius it no longer boasted of its greatness,
but of its safety and freedom from earth-quakes. (Tac. Ann. iv. 55.) Afterwards
the town is scarcely mentioned at all, although the Mausoleum continued to enjoy
its former renown. (Const. Porph. de Them. i. 14; see the descriptions of it in
Plin. xxxvi. 9, and Vitruv. ii. 8.) The course of the ancient walls can still
be distinctly traced, and remains of the Mausoleum, situated on the slope of the
rock east of Salmacis, and of the arx, as well as the spring Salmacis, still exist.
(Hamilton's Researches, ii. pp. 34, foil.) Among the numerous temples of Halicarnassus,
one of Aphrodite was particularly beautiful. (Diod.; Vitruv. l. c.) To us the
city is especially interesting as the birthplace of two historians, Herodotus
and Dionysius. Some interesting sculptures, brought from Boudroum, and supposed
to have originally decorated the Mausoleum, are now in the British Museum.
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ALINDA (Ancient city) TURKEY
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.
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AMYZON (Ancient city) TURKEY
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.)
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ANEA (Ancient city) TURKEY
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.
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ANTIOCHIA PROS MAIANDRO (Ancient city) TURKEY
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.
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ARPASSA (Ancient city) TURKEY
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.
ARTEMISSIO (Ancient sanctuary) TURKEY
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.)
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ATARNEFS (Ancient city) TURKEY
Atarneus or Atarna (Atarneus, Atarna: Eth. Atarneus, Atarneites),
a city of Mysia, opposite to Lesbos, and a strong place. It was on the road from
Adramyttium to the plain of the Caicus. (Xen. Anab. vii. 8. 8) Atarneus seems
to be the genuine original name, though Atarna, or Atarnea, and Aterne (Pliny)
may have prevailed afterwards. Stephanus, who only gives the name Atarna, consistently
makes the ethnic name Atarneus. Herodotus (i. 160) tells a story of the city and
its territory, both of which were named Atarneus, being given to the Chians by
Cyrus, for their having surrendered to him Pactyes the Lydian. Stephanus (s. v.
Apaisos) and other ancient authorities consider Atarneus to be the Tarne of Homer
(Il. v. 44); but perhaps incorrectly. The territory was a good corn country. Histiaeus
the Milesian was defeated by the Persians at Malene in the Atarneitis, and taken
prisoner. (Herod. vi. 28, 29.) The place was occupied at a later time by some
exiles from Chios, who from this strong position sallied out and plundered Ionia.
(Diod. xiii. 65; Xen. Hell. iii. 2. 11) This town was once the residence of Hermeias
the tyrant, the friend of Aristotle. Pausanias (vii. 2. § 11) says that the same
calamity betel the Atarneitae which drove the Myusii from their city [Myus]; but
as the position, of the two cities was not similar, it is not quite clear what
he means. They left the place, however, if his statement is true; and Pliny (v.
30), in his time, mentions Atarneus as no longer a city. Pausanias (iv. 35. §
10) speaks of hot springs at Astyra, opposite to Lesbos, in the Atarneus. [Astyra]
The site of Atarneus is generally fixed at Dikeli-Koi. There are autonomous
coins of Atarneus, with the epigraph ATA. and ATAP.
There was a place near Pitane called Atarneus. (Strab. p. 614.)
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AZANITIS (Ancient city) TURKEY
Azani (Azanoi: Eth. Azanites), as the name appears in Strabo, and
Stephanus (s. v. Azanoi). The name on coins and inscriptions is Aizanoi, and also
in Herodian, the grammarian, as quoted by Stephanus. Azani is a city of Phrygia
Epictetus. The district, which was called Azanitis, contained the sources of the
river Rhyndacus.
This place, which is historically unknown, contains very extensive
ruins, which were first visited in 1824 by the Earl of Ashburnham (Arundell‘s
Asia Minor, vol. ii. p. 347); it had been incorrectly stated (Cramer's Asia Minor,
vol. ii. p. 14) that the ruins were discovered by Dr. Hall. They have since been
visited by several other travellers. The remains are at a place called Tchavdour-Hissar,
on the left bank of the Rhyndacus. There are two Roman bridges with elliptical
arches over the Rhyndacus; or three according to Fellows. (Plan, p. 141.) On the
left bank of the Rhyndacus, on a slight eminence, is a beautiful Ionic temple,
one of the most perfect now existing in Asia Minor. (Hamilton, Researches, &c.,
vol. i. p. 101.) Eighteen columns and one side and end of the cella are standing.
There are also the colossal foundations of another temple; and some remains of
a third. The theatre is situated near half a mile from the temple; and there is
a stadium which extends north and south in a direct line of prolongation from
the theatre, with which it is immediately connected, although at a lower level.
Some of the marble seats, both in the stadium and in the theatre, are well preserved,
and of highly finished workmanship. There is a view of the temple of Azani in
Fellows' Asia Minor. There are many fronts of tombs sculptured as doors with panels
and devices, having inscriptions. (Fellows, who has given a drawing of one of
these doors.) Among the coins which Hamilton procured at this place, and in the
surrounding country, there were coins of Augustus, Claudius, Faustina, and other
imperial personages. Some also were autonomous, the legends being Demos, Hiera
Boule, or Hierasunkletos Aizaneiton, or Aizaniton. Several inscriptions from Azani
have been copied by Fellows, and by Hamilton. None of the inscriptions are of
early date, and probably all of them belong to the Roman period. One of these
records the great, both benefactor and saviour and founder of the city, Cl. Stratonicus,
who is entitled consul (hupaton); and the monnment was erected by his native city.
This Stratonicus, we may infer from the name Claudius, was a native, who had obtained
the Roman citizenship. The memorial was erected in the second praetorship (to
B strategountos) of Cl. Apollinarius. Another inscription contains the usual formula,
he Boule kai ho Demos. In the interior of the cella of, the temple there are four
long inscriptions, one in well formed Greek characters, another in inferior Greek
characters, and two in badly cut Roman characters. There are also inscriptions
on the outside of the cella. It appears from one inscription that the temple,
which is now standing, was dedicated to Zeus.
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CASYSTES (Ancient port) TURKEY
Casystes (Kasustes), a port of Ionia. Strabo, whose description proceeds
from south to north, after describing Teos, says, before you come to Erythrae,
first is Gerae, a small city of the Teians, then Corycus, a lofty mountain, and
a harbour under it, Casystes; and another harbour called Erythras (see Groskurd's
Transl. vol. iii. p. 24, 25, and notes). It is probably the Cyssus of Livy (xxxvi.
43), the port to which the fleet of Antiochus sailed (B.C. 191) before the naval
engagement in which the king was defeated by Eumenes and the Romans. Leake supposes
this port to be Latzata, the largest on this part of the coast.
CHALKITORION (Ancient city) KARIA
Chalcetor (Chalketor: Eth. Chalketor), a place in Caria. Strabo (p.
636) says that the mountain range of Grion is parallel to Latmus, and extends
east from the Milesia through Caria to Euromus and the Chalcetores, that is, the
people of Chalcetor. The site of Chalcetor is not ascertained. In another passage
(p. 658) Strabo names the town Chalcetor, which some writers have erroneously
altered to Chalcetora; but the form Chalketoron (Strab. p. 636) is the Ethnic
name (Groskurd, Transl. of Strabo, vol. iii. p. 55).
Stephanus has a place Chalcetorium in Crete (s. v. Chalketorion);
unless we should read Caria for Crete.
DALDI (Ancient city) LYDIA
Daldis (he Daldis: Eth. Daldianos), a town which Ptolemy places on
the borders of Phrygia and Lydia (v. 2); and Suidas (s. v. Artemidoros), in Lydia.
It was the birthplace of Artemidorus, the author of the Oneirocritica. There are
coins of the imperial period with the epigraph Daldianon. The site is unknown.
DEDALA (Ancient city) TURKEY
Daedala (ta Daidala: Eth. Daidaleus), a city of the Rhodia, that is,
the Peraea in Caria, or a small place, as Stephanus B. says (s. v.), on the authority
of Strabo; and also a mountain tract in Lycia.
The eastern limit of the Rhodian Peraea was the town of Daedala, and
after Daedala, which belongs to the Rhodii, is a mountain of the same name, Daedala,
where commences the line of the Lycian coast: near the mountain, that is, on the
coast, is Telmissus, a town of Lycia, and the promontory Telmissis. (Strab. pp.
664, 665.) The Daedala is that part of the mountain country of Lycia which lies
between the Dalamon Tchy and the middle course of the Xanthus; and the high land
comes down to the coast at the head of the gulf of Glaucus or Makri. (Map, &c.
by Hoskyn, London Geog. Journal, vol. xii.) In Mr. Hoskyn's map just referred
to, the ruins of Daedala are placed near the head of the gulf of Glaucus, on the
west side of a small river named Inigi Chai, which seems to be the river Ninus,
of which Alexander in his Lyciaca (Steph. B. s. v. Daidala) tells the legend,
that Daedalus was going through a marsh on the Ninus, or through the Ninus river,
when he was bitten by a water snake, and died and was buried there, and there
the city Daedala was built. The valley through which the Ninus flows, is picturesque,
and well-cultivated. On the mountain on the W. side of the valley is an ancient
site, probably Daedala: here are numerous tombs hewn in the rocks in the usual
Lycian style; some are well-finished. The acropolis stood on a detached hill;
on its summits are remains of a well, and a large cistern. We did not find any
inscriptions. (Hoskyn.) But though no inscriptions were found, there is hardly
any doubt that the place is Daedala. Pliny (v. 31) mentions two islands off this
coast belonging to the Daedaleis. There is an island off the coast east of the
mouth of the Inigi Chai, and another west of the mouth of the river; and these
may be the islands which Pliny means. The islands of the Cryeis, three according
to Pliny, lie opposite to Crya, on the west side of the gulf of Makri. Livy (xxxvii.
22) mentions Daedala as a parvum castellum. Ptolemy (v. 2) places Daedala, and
indeed the whole of the west side of the gulf of Glaucus, in Lycia.
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DIDYMA (Ancient sanctuary) TURKEY
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
DIONYSSOPOLIS (Ancient city) TURKEY
Dionysopolis (Dionusou polis: Eth. Dionusopoleites), a city of Phrygia.
The Ethnic name occurs on medals, and in a letter of M. Cicero to his brother
Quintus (ad Q. Fr. i. 2), in which he speaks of the people of Dionysopolis being
very hostile to Quintus, which must have been for something that Quintus did during
his praetorship of Asia. Pliny (v. 29) places the Dionysopolitae in the conventus
of Apamea, which is all that we know of their position. We may infer from the
coin that the place was on the Maeander, or near it. Stephanus (s. v.) says that
it was founded by Attalus and Eumenes. Stephanus mentions another Dionysopolis
in Pontus, originally called Cruni, and he quotes two verses of Scymnus about
it.
DORIIS (Ancient country) TURKEY
Doris Pliny (v. 28) says, Caria mediae Doridi circumfunditur ad mare
utroque latere ambiens, by which he means that Doris is surrounded by Caria on
all sides, except where it is bordered by the sea. He makes Doris begin at Cnidus.
In the bay of Doris he places Leucopolis, Hamaxitus, &c. An attempt has been made
elsewhere to ascertain which of two bays Pliny calls Doridis Sinus. This Doris
of Pliny is the country occupied by the Dorians, which Thucydides (ii. 9) indicates,
not by the name of the country, but of the people: Dorians, neighbours of the
Carians. Ptolemy (v. 2) makes Doris a division of his Asia, and places in it Halicarnassus,
Ceramus, and Cnidus. The term Doris, applied to a part of Asia, does not appear
to occur in other writers.
EFESSOS (Ancient city) TURKEY
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.
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EFTHINA (Ancient city) TURKEY
Euthenae (Euthenai: Eth. Euthenaios and Eutheneus), a town of Caria,
on the Ceramicus Sinus. (Plin. v. 29; Steph. B. s. v.)
EGES (Ancient city) TURKEY
Aegae, Aighai: Eth. Aigaios, Aigalheus. An Aeolian city (Herod. i. 149),
a little distance from the coast of Mysia, and in the neighbourhood of Cume and
Temnus. It is mentioned by Xenophon (Hellen. iv. 8. § 5) under the name Ainxis,
which Schneider has altered into Aighai. It suffered from the great earthquake,
which in the time of Tiberius (A.D. 17) desolated 12 of the cities of Asia. (Tacit.
Ann. ii. 47.)
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EOLIS (Ancient country) TURKEY
Aeolis (Aiolhis, Aeolia), a district on the west coast of Asia Minor, which
is included by Strabo in the larger division of Mysia. The limits of Aeolis are
variously defined by the ancient geographers. Strabo makes the river Hermus and
Phocaea the southern limits of Aeolis and the northern of Ionia. He observes,
that as Homer makes one of Aeolis and Troja, and the Aeolians occupied the whole
country from the Hermus to the coast in the neighbourhood of Cyzicus and founded
cities, neither shall I imperfectly make my description by putting together that
which is now properly called Aeolis, which extends from the Hermus to Lectum,
and the country which extends from Lectum to the Aesepus. Aeolis, therefore, properly
so called, extended as far north as the promontory of Lectum, at the northern
entrance of the bay of Adramyttium. The bay of Adramyttium is formed by the S.
coast of the mountainous tract in which Ilium stood, by the island of Lesbos,
and by the coast of Aeolis S. of Adramyttium, which runs from that town in a SW.
direction. The coast is irregular. South of the bay of Adramyttium is a recess,
at the northern point of which are the Hecatonnesi, a numerous group of small
islands, and the southern boundary of which is the projecting point of the mainland,
which lies nearest opposite to the southern extremity of Lesbos. The peninsula
on which the town of Phocaea stood, separates the gulf of Cume on the N. from
the bay of Smyrna on the S. The gulf of Cume receives the rivers Evenus and Caicus.
The territory of the old Aeolian cities extended northward from the Hermus to
the Calicus, comprising the coast and a tract reaching 10 or 12 miles inland.
Between the bay of Adramyttium and the Caicus were the following towns: -Cisthene
(Kidthhene, Chirin-koi), on a promontory, a deserted place in Strabo's time. There
was a port, and a copper mine in the interior, above Cisthene. Further south were
Coryphantis (KornPhanthis), Heracleia (Heraklheia), and Attea (Hattea, Ajasmat-koi).
Coryphantis and Heracleia once belonged to the Mytilenaeans. Herodotus (i. 149)
describes the tract of country which these Aeolians possessed, as superior in
fertility to the country occupied by the cities of the Ionian confederation, but
inferior in climate. He enumerates the following 11 cities: Cume, called Phriconis;
Lerissae, Neon Teichos, Temnus, Cilla, Notium, Aegiroessa, Pitane, Aegaeae, Myrina,
and Grynexa. Smyrna, which was originally one of them, and made the number 12,
fell into the hands of the Ionians. Herodotus says, that these 11 were all the
Aeolian cities on the mainland, except those in the Ida; for these are separated
(i. 151); and in another place (v. 122) Herodotus calls those people Aeolians
who inhabited the Ilias, or district of Ilium.
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ERAE (Ancient city) TURKEY
Erae (Erai), a place on the coast of Ionia, mentioned by Thucydides
(viii. 19), in the vicinity of Lebedus and Teos. It was fortified strong enough
to keep out the Athenians, who attacked it. (Thuc. viii. 20.) Strabo mentions
Erae as a small town belonging to Teos; but though the reading Erai has been received
into some texts of Strabo, some of the MSS. are said to have Gerai, and Casaubon
has kept that reading in his text. (See Groskurd, Transl. Strab. vol. iii. p.
23, note.) There seems some confusion about the name Gerae, Gerraidae (Strabo),
and the harbour Geraesticus (Liv. xxxvii. 27), on which Groskurd's note may be
consulted. Palmerius conjectured that the name Erae, which he takes to be the
true name of the place, is corrupted into Agra in Scylax. Chandler (Asia Minor,
c. 26) supposed the modern site of Gerae to be Segigeck (as he writes it), 8 hours
from Smyrna. There is a view of the place in the Ionian Antiquities. Chandler
describes some remains of antiquity there. Some of the inscriptions found at this
place were published by Chishull and some by Chandler. Segigeck is at tile head
of a fine bay. There is a good note on Gerae in the French edition of Chandler's
Travels (vol. i. p. 420).
Hamilton (Researches, &c. vol. ii. p. 11) describes Sighajik as a
snug harbour, and he seems to conclude correctly that it is Livy's Geraesticus,
which Livy describes as the port of Teos qui ab tergo urbis est, and thus distinguishes
it from the harbour, qui ante urbem est. (Liv. xxxvii. 29.) The consideration
of the inscriptions found at Sighajik belongs to the article Teos. If we suppose
Gerae to be the true reading in Strabo, we may identify Gerae and Geraesticus;
but there is a difficulty about Erae in Thucydides, for his text does not enable
us to determine exactly where it is, though it seems to have been not far from
Teos. Proper names are not always right in the text of Thucydides, and this is
probably one example.
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ERYTHRES (Ancient city) TURKEY
Erythrae (Eruthrai: Eth. Eruthraios), a city of the Ionians (Steph.
B. s. v.), on the authority of the Asia of Hecataeus; to which the compiler adds,
and it was called Knopoupolis, from Cnopus. Erythrae was one of the Ionian cities.
(Herod. i. 142.) According to the legend told by Pausanias (vii. 3. § 7), the
place was originally settled by Erythrus, the son of Rhadamanthus, from Crete;
and the city was occupied, together with Cretans, by Lycians, Carians, and Pamphylians.
While all these people were living together in Erythrae, Cleopus the son of Codrus,
having collected from all the cities of Ionia such as he could from each, introduced
them into the place, to live with the Erythraei. Strabo has the tradition of Cnopus,
an illegitimate son of Codrus, founding Erythrae. According to Casaubon, the MSS.
of Strabo have the name Cnopus, which he would alter to Cleopus; but perhaps Cleopus
in Pausanias should be corrected. Polyaenus (viii. 43) has the story of Cnopus,
and how, by a stratagem, he got possession of Erythrae, after killing the inhabitants;
a story which has the advantage over that of Pausanias in probability, for we
can conceive a general massacre of the original inhabitants of Erythrae and the
seizure of their town, better than the story of Cnopus and his men walking in
to live together with the original people. Hippias of Erythrae, in the second
book of his Histories of his native place, told a story of the murder of Cnopus
and the usurpation of his power by Ortyges, and of the extravagant tyranny and
violent death of Ortyges; which Athenaeus has preserved (vi. p. 259). The early
history of Erythrae, like that of most of the Ionian towns in Asia, was unknown.
Strabo, in another place, calls it a settlement from Erythrae in Boeotia.
Strabo describes Erythrae as being in the peninsula which he calls
the peninsula of the Teians and the Erythraeans. He places the Teians on the south
of the isthmus, and the Clazomenii on the north side; and the Erythraei dwell
within it. The boundary between the Erythraea and Clazomenae was the Hypocremnus.
On the south, Erae or Gerae belonged to the Teians. The peninsula lying west of
a line drawn from Gerae to Hypocremnus must be supposed to be the Erythraean territory.
As we proceed north and west from Gerae we come to Corycus, then another harbour
named Erythras; and, after it, several others. After Corycus was a small island,
Halonnesus, then Argennum, a promontory of the Erythraea, and the nearest point
to Chios. On the west side of the Erythraean peninsula is a capacious bay, in
which Erythrae is situated, opposite to the island of Chios; and there were in
front of Erythrae four small islands called Hippi. The rugged tract which lies
north of a line drawn from Erythrae to the Hypocremnus was called Mimas, a lofty
mountain region, covered with forests, And abounding in wild animals. It contained
a village, Cybellia, and the north-western point was called Melaena, where there
was a quarry for millstones. Pliny describes Mimas as running out Ccl M. P., which
is a great blunder or error in his text, whatever way we take it: he adds that
Mimas sinks down in the plains that join it to the mainland; and that this level
of 7 1/2 Roman miles Alexander ordered to be cut through by joining the two bays,
and so he intended to insulate Erythrae and Mimas. Pliny doubtless found the story
somewhere; and possibly among other grand things that the Macedonian king talked
of, this may have been one. The rugged insulated territory of the Erythraei produced
good wheat and wine.
Herodotus (i. 142) makes four varieties or dialects of language among
the Ionians; and the dialect of Chios and Eythrae was the same. The geographical
position of Erythrae, indeed, places it among the insular rather than the continental
states of Ionia. The neighbourhood of Chios and Erythrae and the sameness of language
did not make the people the best friends always, for there is a story of a war
between them (Herod. i. 18) at an early period. This may be the war to which Anticleides
alluded in his Nosti (Athen. ix. p. 384). The Erythraei furnished eight ships
to the confederate Ionian fleet which was defeated in the battle before Miletus,
B.C. 494 (Herod. vi. 8), but the Chians had 100 ships. Erythrae afterwards became
a dependency of Athens, for a revolt of Erythrae is mentioned by Thucydides (viii.
23) B.C. 412, in the twentieth year of the Peloponnesian War.
After the close of the war with Antiochus, the Romans rewarded the
Chians, Smyrnaeans, and Erythraeans, with some territory in return for their services
on the Roman side. (Liv. xxxviii. 39; Polyb. xxii. 27.) Parium on the Propontis
was a colony from Erythrae (Paus. ix. 27. § 1); but Strabo makes it a joint settlement
of the Erythraeans, Milesians, and the island of Paros.
Erythrae was famed in ancient times for a wise woman, Sibylla, as
Strabo calls her; aid in the time of Alexander there was another who had like
prophetic gifts, and her name was Athenais. (Comp. Pans. x. 12. § 7; Tacit. Ann.
vi. 12.) Contemporary with Strabo was Heracleides of Erythrae, a physician of
the school of Herophilus. Though Erythrae never was a town of great note, it existed
for a long time, and there are coins of Erythrae to a late period of the Roman
empire. The coins anterior to the Roman period are said to be very scarce.
The exact position of Erythrae is well ascertained. It is now called
Ritri, and it stands on the south side of a small peninsula, which projects into
the bay of Erythrae. Pliny (v. 29) mentions a stream called Aleos, which he seems
to place near Erythrae (xxxi. 2). But the name of the river on the coins of Erythrae
is Axus. Erythrae contained a very ancient temple of Hercules, whom the Erythraei
worshipped under the name of the Hercules of the Idaei Dactyli; and also the Tyrians,
as Pausanias discovered (vii. 5. § 5; ix. 27. § 8). Strabo says, that Hercules
Ipoctonos was worshipped by the Erythraeans who dwell about Melius, for the ips
is an insect that damages the vines; and this was the only country that was free
from this plague. The name Melius in this passage has been, perhaps, correctly
altered to Mimas. There was also a temple of Athena Polias at Erythrae: the goddess
was a large wooden figure seated. The remains of Erythrae are described by Chandler
(Asia Minor, cc. 25, 26.); and lately by Hamilton (Researches, &c., vol. ii. p.
6). It is situated in a small alluvial plain at the mouth of the river Aleus,
some of the sources of which are in the town itself. The city faces the west,
and the whole extent of the Hellenic walls may be distinctly traced, from the
commencement near the harbour, at the southern extremity of the town, to the northern
point, where they terminate on a lofty rock of trachyte. (Hamilton.) The walls
are well built in the isodomous style, except a small part of that which traverses
the plains, and they consist either of blue marble or red trachyte. There are
remains of several gateways, and outside of them also remains of ancient tombs
in various styles. Near the chief source of the Aleus there are many remains of
aqueducts, walls, terraces, and foundations of buildings with temples. (Hamilton.)
One of these remains is a wall supporting a terrace 38 feet in length, the lower
part of which consisted of a beautiful specimen of cyclopian architecture, the
angles of the different blocks being cut very sharp, while upon it was reared
a superstructure in the isodomous style, built with great regularity. (Hamilton.)
He conjectures that the site may have been that of the temple of Hercules, and
that three large Ionic capitals of red trachyte, which were lying in the water-course,
may have belonged to it.
The acropolis of Erythrae is within 200 yards of the shore; it is
a mass of red trachyte, and stands quite detached in the centre of the plain.
The remains of a large theatre are still visible, on the north side of it, excavated
in the solid rock. Near the mouth of the Aleus there are some remains of the port,
and traces of an aqueduct. The inscriptions copied by Hamilton at Ritri are printed
in his Appendix, vol. ii. One of the inscriptions that he dug out was the architrave
of a door, on which was a dedication to Minerva or the sibyl Athenais, by a person
whose name appears to be Artaxerxes. This is not quite a correct explanation,
for the inscription clearly contains a dedication to Athenaea Poliuchus.
Thucydides (viii. 24) mentions Pteleon and Sidussa as two forts or
walled places within the territory of Erythrae; and Pliny mentions Pteleon, Helos,
and Dorium as near Erythrae. There was also a place called Embatum in the Erythraean
territory.
Mela (i. 17) names a place Coryna in the Erythraean peninsula; but
it is doubtful what he means. The promontory Mesate of Pausanias (vii. 5. § 6)
appears to be the double point which extends from the southern part of the Erythraean
peninsula northward, separating what we may call the bay of Erythrae from the
strait of Chios.
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
EVMENIA (Ancient city) TURKEY
Eumeneia (Eumeneia: Eth. Eumeneus: Ishekle), a town of Phrygia, situated
on the river Glaucus, on the road from Dorylaeum to Apameia. (Plin. v. 29; Strab.
xii. 576; Hierocl. p. 667.) It is said to have received its name from Attalus
II., who named the town after his brother and predecessor, Eumenes II. (Steph.
B. s. v.) Ruins and curious sculptures still mark the place as the site of an
ancient town. (Hamilton, Researches, &c. vol. ii. p. 165.) On some coins found
there we read Eumeneon Achaion, which seems to allude to the destruction of Corinth,
at which troops of Attalus were present. The district of the town bore the name
Eumenetica Regio, mentioned by Pliny. (Comp. Franz, Funf Inschriften u. funf Stadte
in Kleinasien, p. 10, foll.)
EVROMOS (Ancient city) TURKEY
Euromus (Euroomos: Eth. Euromeus, a town in Caria, at the foot of
Mount Grion, which runs parallel with Latmus, was built by one Euromus, a son
of Idris, a Carian. (Strab. xiii. pp. 636, 658; Steph. B. s. v.; Polyb. xvii.
2; Liv. xxxii. 33, xxxiii. 30, xlv. 25.) Under the Roman dominion Euromus belonged
to the conventus of Alabanda. (Plin. v. 28.) Ruins of a temple to the north-west
of Alabanda are considered by Leake to belong to Euromus. (Asia Min. p. 237.)
FOKEA (Ancient city) TURKEY
Phocaea (Phokaia: Eth. Phokaieus or Phokaeus), the most northern of the
Ionian cities in Asia Minor, was situated on a peninsula, between the Sinus Cymaeus
and the Sinus Hermaeus, and at a distance of 200 stadia from Smyrna. (Strab. xiv.
p. 632; Plin. v. 31 ; Pomp. Mela, i. 17.) It was said to have been founded by
emigrants from Phocis, under the guidance of two Athenian chiefs, Philogenes and
Damon. (Strab. l. c. p. 633; Paus. vii. 3. § 5.) The first settlers did not conquer
the territory, but received it as a gift from the Cumaeans. The town, however,
did not become a member of the Ionian confederacy until it placed princes of the
line of Codrus at the head of the government. It had two excellent harbours, Naustathmus
and Lampter, and before the entrance into them was situated the little island
of Baccheion, which was adorned with temples and splendid buildings (Liv. xxxviii.
22); and owing to this favourable position, and the enterprising spirit of its
inhabitants, the town soon rose to great eminence among the maritime cities of
the ancient world. Herodotus (i. 163, &c.) states that the Phocaeans were the
first Greeks who undertook distant voyages, and made themselves acquainted with
the coasts of the Adriatic, and the Tyrrhenian and Iberian seas; and that they
were the first to visit Tartessus. Arganthonius, king of the Tartessians, became
so attached to them as to try to prevail upon them to quit Ionia and settle in
his own dominions; but on their declining this, he gave them a large sum of money
to fortify their own city against the Persians. The Phocaeans accordingly surrounded
their city by a wall of several stadia in circumference, and of a very solid construction.
In the war of Cyrus, Phocaea was one of the first towns that was besieged by the
army of Cyrus, under the command of Harpagus. When called upon to surrender, the
Phocaeans, conscious of being unable to resist the enemy much longer, asked and
obtained a truce of one day, pretending that they would consider his proposal.
But in the interval they embarked with their wives and children and their most
valuable effects, and sailed to Chios. There they endeavoured by purchase to obtain
possession of the group of islands called Oenussae, and belonging to the Chians;
but their request being refused, they resolved to sail to Corsica, where twenty
years before these occurrences they had planted the colony of Alalia. Before setting
out they landed at Phocaea and put the Persian garrison to the sword. They then
bound themselves by a solemn oath to abandon their native country; nevertheless,
however, one half of their number, unable to overcome their feelings, remained
behind. The rest proceeded to Corsica, where they were kindly received by their
colonists. Soon they became formidable to the neighbouring nations by their piracy
and depredations, so that the Tyrrhenians and Carthaginians united to destroy
their power. The Phocaeans succeeded indeed in defeating their enemies, but their
loss was so great that they despaired of being able to continue the contest, and
proceeded to Rhegium, in the south of Italy. Not long after their arrival there,
they were induced to settle at Elaea or Velia, in Lucania, which, in the course
of time, became a flourishing town. Among the numerous colonies of the Phocaeans
the most important was Massilia or Marseilles, in the south of France, and the
most western Maenaca in Hispania Baetica. After the emigration of half the population,
Phocaea continued to exist under the Persian dominion; but was greatly reduced
in its commerce and prosperity, as we may infer from the fact that it furnished
only three ships to the fleet of the revolted Ionians at the battle of Lade; but
their commander was nevertheless the ablest man among the Ionians. (Herod. vi.
11-17.) After these events Phocaea is little mentioned (Thucyd. i. 13, viii. 31;
Hom. Hymn. i. 35; Scylax, p. 37); but some centuries later, in the war of the
Romans against Antiochus, when Phocaea was besieged by a Roman fleet, Livy (xxxvii.
31) describes the place as follows: - Tile town is situated in the inmost recess
of a bay; its shape is oblong, and its walls enclose a space of 2500 paces; they
afterwards unite so as to form a narrower wedge: this they themselves call Lampter,
and it is about 1200 paces in breadth. A tongue of land running out into the sea
a distance of 1000 paces, divides the bay nearly into two equal parts, and forms
on each side of the narrow isthmus a very safe port. The one towards the south
was called Naustathmus, from its being able to contain a great number of ships,
the other was situated close to the Lampter. On that occasion the town was taken
by the Romans, after a desperate resistance, and given up to plunder by the praetor
Aemilius, though the inhabitants had voluntarily opened their gates. The town
with its territory, however, was restored to the inhabitants by Aemilius. (Liv.
l. c. 32; Polyb. xxii. 27, comp. v. 77, xxi. 4; Liv. xxxviii. 39.) At a still
later period the Phocaeans offended the Romans by supporting the cause of Aristonicus,
the claimant of the throne of Pergamum; and they would have been severely punished
had not the inhabitants of Massilia interceded in their behalf. (Justin, xxxvii.
1, xliii. 3; Strab. p. 646.) The existence of Phocaea can be traced throughout
the imperial period from coins, which extend down to the time of the Philips,
and even through the period of the Lower Empire. (Hierocl. p. 661.) From Michael
Ducas (Ann. p. 89) we learn that a new town was built not far from the ancient
city by some Genoese, in A.D. 1421. This latter, situated on the isthmus mentioned
by Livy, not far from the ruins of the ancient city, is the place now called Foggia
Nova: the ruins bear the name of Palaeo Foggia. (Chandler, Travels, p. 96; Arundell,
Seven Churches, p. 294; Hamilton, Researches, ii. p. 4; Eckhel, Doctr. Num. ii.
p. 53, &c.; Rasche, Lex. Rei Num. iii. 2, p. 1225, &c.; Sestini, p. 83; Thisquen,
Phocaica, Bonn, 1842, 8vo.)
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
FYSKOS (Ancient city) TURKEY
Physcus (Phuskos: Eth. Phuskeus), a town of Caria, in the territory
of the Rhodians, situated on the coast, with a harbour and a grove sacred to Leto.
(Strab. xiv. p. 652; Stadiasm. Mar. Mag. § 245; Ptol. v. 2. § 11, where it is
called Phouska.) It is impossible to suppose that this Physcus was the porttown
of Mylasa (Strab. xiv. p. 659); we must rather assume that Passala, the port of
Mylasa, also bore the name of Physcus. Our Physcus was the ordinary landing-place
for vessels sailing from Rhodes to Asia Minor. (Strab. xiv. p. 663; comp. Steph.
B. s. v.) This harbour, now called Marmorice, and a part of it Physco, is one
of the finest in the world, and in 1801 Lord Nelson's fleet anchored here, before
the battle of the Nile.
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
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