DOI Page / Citation link:
https://doi.org/10.11588/diglit.4945#0013
2 The Archaic Artemisia of Ephesus.
of Tacitus (Ann. iii. 6i), which records the pleadings of the Ephesians
before Tiberius for recognition of their ancient right of asylum in the Artem-
ision precinct. The delegates stated that the cradle of the city's cult was
at Ortygia, where the Goddess was called Leto, and the incidents of her lepbs
Xoyos took place.1 The continued existence of a very holy shrine at that place
is also attested by Strabo (xiv. I, 20). Ortygia is almost certainly to be identified
with the modern glen of Arvalia, under the north slope of Mount Solmissus".
This Ephesian plea, when the circumstances under which it was made are
considered, may be taken as conclusive proof that local tradition in the early
Imperial age did not regard the Artemision site in the plain as having been
occupied from time immemorial by a sanctuary of the Mother Goddess, but
as having inherited a sanctity translated from Ortygia.
B.—Early Artemisia on the Plain Site.
Three passages in ancient authors, the earliest being of Hellenistic period,
imply that a smaller shrine (or shrines) preceded the larger on the plain
site, (a) Callimachus in his Hymn to Artemis (v. 248) says of her Ephesian
sanctuary: Keivo Se tol /xereVetra wepl fipcTas evpv 6eped\ov koiprjOrj. (I>) Strabo
(xiv. 1, 22), quoting probably from the Ephesian Artemidorus, says that the
temple built by Chersiphron was enlarged by another, (c) Aristides Rhetor
(Or. de Cone, p. 776), speaking of the respect shown by Persians to the
Artemision during their domination, remarks avrbs ucojs pdlpv rj -npoaQtv
e<rT7)Kev. The last passage certainly refers to a smaller shrine antecedent to the
great Artemision built in the 6th century B.C., which alone was contemporary
with Persian rule in West Asia. The verse of Callimachus also refers
almost certainly to such a primitive shrine. The reference in Strabo
depends on the identification of Chersiphron's foundation, to be discussed later ;
but it may be remarked at once that, since the area of the temple of the 4th
century exceeded that of the 6th only by a slight extension of the steps, this
passage also ought to refer to some shrine earlier than the great temple of the
6th century.
Prom Dionysius Periegetes (v. S28) and Callimachus (v. 239) we hear of a
primitive tree-shrine on the Artemision site, though the former authority speaks
of an elm, and the second of a beech. If the existence of a temple or temples
prior to that built in the reign of Croesus be admitted (and the actual remains on
the site leave no manner of doubt), certain other records concerning the earliest
1 This must be the Kufirj opda of Leto alludnl to by Atlienaeus (i. 57). See Kamsay, Cit. and Bilk, i., pp. 85, 132,
on such Upai Kwfiai in connection with shrines of the Motha I
of Tacitus (Ann. iii. 6i), which records the pleadings of the Ephesians
before Tiberius for recognition of their ancient right of asylum in the Artem-
ision precinct. The delegates stated that the cradle of the city's cult was
at Ortygia, where the Goddess was called Leto, and the incidents of her lepbs
Xoyos took place.1 The continued existence of a very holy shrine at that place
is also attested by Strabo (xiv. I, 20). Ortygia is almost certainly to be identified
with the modern glen of Arvalia, under the north slope of Mount Solmissus".
This Ephesian plea, when the circumstances under which it was made are
considered, may be taken as conclusive proof that local tradition in the early
Imperial age did not regard the Artemision site in the plain as having been
occupied from time immemorial by a sanctuary of the Mother Goddess, but
as having inherited a sanctity translated from Ortygia.
B.—Early Artemisia on the Plain Site.
Three passages in ancient authors, the earliest being of Hellenistic period,
imply that a smaller shrine (or shrines) preceded the larger on the plain
site, (a) Callimachus in his Hymn to Artemis (v. 248) says of her Ephesian
sanctuary: Keivo Se tol /xereVetra wepl fipcTas evpv 6eped\ov koiprjOrj. (I>) Strabo
(xiv. 1, 22), quoting probably from the Ephesian Artemidorus, says that the
temple built by Chersiphron was enlarged by another, (c) Aristides Rhetor
(Or. de Cone, p. 776), speaking of the respect shown by Persians to the
Artemision during their domination, remarks avrbs ucojs pdlpv rj -npoaQtv
e<rT7)Kev. The last passage certainly refers to a smaller shrine antecedent to the
great Artemision built in the 6th century B.C., which alone was contemporary
with Persian rule in West Asia. The verse of Callimachus also refers
almost certainly to such a primitive shrine. The reference in Strabo
depends on the identification of Chersiphron's foundation, to be discussed later ;
but it may be remarked at once that, since the area of the temple of the 4th
century exceeded that of the 6th only by a slight extension of the steps, this
passage also ought to refer to some shrine earlier than the great temple of the
6th century.
Prom Dionysius Periegetes (v. S28) and Callimachus (v. 239) we hear of a
primitive tree-shrine on the Artemision site, though the former authority speaks
of an elm, and the second of a beech. If the existence of a temple or temples
prior to that built in the reign of Croesus be admitted (and the actual remains on
the site leave no manner of doubt), certain other records concerning the earliest
1 This must be the Kufirj opda of Leto alludnl to by Atlienaeus (i. 57). See Kamsay, Cit. and Bilk, i., pp. 85, 132,
on such Upai Kwfiai in connection with shrines of the Motha I