DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.4945#0012
THE ARCHAIC ARTEMISIA OF EPHESUS.
CHAPTER I.
LITERARY EVIDENCE.
By D. G. Hogarth.
The Ephesian Artemision, which ranked among the Seven Wonders of
Hellenistic and Roman times, was not the earliest building erected on its site.
This fact has been established both by the references of ancient authors and
by the excavations conducted thirty years ago by the late J. T. Wood ; but the
number of previous foundations, and almost all details concerning them,
remained unknown till 1904. Before describing the results of the latest
exploration I will recapitulate both classes of pre-existent evidence, beginning
with the literary. In the following pages the Temple built in the 4th century
will be called the Hellenistic; that of the second half of the 6th century, the
Croesus ; and all earlier structures, Primitive.
A.—Pre-Ionian Shrine of the Ephesian Goddess.
Pausanias (vii. 2, 4), after stating that the sanctuary at Didymi was older
rj Kara ttjv 'Icovojv iaoiKrjcrii', adds, irok\a> oe 7rpeo~f3vTepa en rj Kara "iaii/as ra es
rr/v "AprefjiLv rrju 'Efyecriav ioriv. He goes on to mention a tradition concerning
" Amazon " builders of an Ephesian shrine of the Goddess, which is found in
all ages of classical literature, from Pindar to Solinus. Eusebius (Chron. i. 134)
assumes the existence of such a shrine. Women tov 'Ap,at,6va>v yeVou? are also
mentioned by Pausanias as resident about the " Hieron," iKecrias eVewra, in
company with Leleges, Lydians and Carians, at the epoch of the first arrival
of Ionians. These references clearly imply a tradition of a primaeval local
cult of the Mother Goddess, in which a principal share was borne by irapOivoi
(unwedded women)—a feature of the cult which Achilles Tatius (vii. 13) shows
to have long survived at Ephesus. But the locality of this earliest Hieron
remains doubtful. The only definite evidence as to the situation of a primaeval
shrine of the Mother Goddess in the Ephesian district is afforded by a passage
B
CHAPTER I.
LITERARY EVIDENCE.
By D. G. Hogarth.
The Ephesian Artemision, which ranked among the Seven Wonders of
Hellenistic and Roman times, was not the earliest building erected on its site.
This fact has been established both by the references of ancient authors and
by the excavations conducted thirty years ago by the late J. T. Wood ; but the
number of previous foundations, and almost all details concerning them,
remained unknown till 1904. Before describing the results of the latest
exploration I will recapitulate both classes of pre-existent evidence, beginning
with the literary. In the following pages the Temple built in the 4th century
will be called the Hellenistic; that of the second half of the 6th century, the
Croesus ; and all earlier structures, Primitive.
A.—Pre-Ionian Shrine of the Ephesian Goddess.
Pausanias (vii. 2, 4), after stating that the sanctuary at Didymi was older
rj Kara ttjv 'Icovojv iaoiKrjcrii', adds, irok\a> oe 7rpeo~f3vTepa en rj Kara "iaii/as ra es
rr/v "AprefjiLv rrju 'Efyecriav ioriv. He goes on to mention a tradition concerning
" Amazon " builders of an Ephesian shrine of the Goddess, which is found in
all ages of classical literature, from Pindar to Solinus. Eusebius (Chron. i. 134)
assumes the existence of such a shrine. Women tov 'Ap,at,6va>v yeVou? are also
mentioned by Pausanias as resident about the " Hieron," iKecrias eVewra, in
company with Leleges, Lydians and Carians, at the epoch of the first arrival
of Ionians. These references clearly imply a tradition of a primaeval local
cult of the Mother Goddess, in which a principal share was borne by irapOivoi
(unwedded women)—a feature of the cult which Achilles Tatius (vii. 13) shows
to have long survived at Ephesus. But the locality of this earliest Hieron
remains doubtful. The only definite evidence as to the situation of a primaeval
shrine of the Mother Goddess in the Ephesian district is afforded by a passage
B