DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.24719#0096
PAGAN TEMPLES CONVERTED INTO CHURCHES. 77
a disciple of St. John Chrysostom, one of the bishops most ardent for the destruction of
temples, and who had obtained from Theodosius the edict of the year 399, which ordered
the demolition of those situated in the country.
Cassien founded at Marseilles the celebrated abbey of St. Victor, where he assembled under
his rule a considerable number of monks, who went to preach in the country villages, con-
structed churches, and worked with energy for the overthrow of paganism. It was doubtless
at this epoch that the last pagan temples were converted into churches. The name of Cassien
is still revered in Provence as that of a saint. There is near the town of Grasse a vast
tumulus, evidently the work of men’s hands, crowned by secular pines. This place is called
the Boumerage de St. Cassien: the people of the neighbourhood assemble there for their
annual fetes. The followers of Cassien spread through the Narbonnaise as well as through
Provence; and to them is due the foundation of the oldest churches.
The barbarians, on arriving in Gaul, had, in their character of Christians, annihilated the
greater part of the temples which existed in the chief towns. We owe the preservation of
those which still exist to their transformation into churches. We may affirm this to be the
case in Asia Minor also.
The Byzantine historian Malala has remarked the fact, and we found it verified by the
observations we made when following the route of St. Paul. Under the influence of the preaching
of the Apostle, the Church of Ephesus had gained an importance not less than that of Antioch.
We know of the determined resistance offered by the frequenters of the shrine of Diana, and that
the men who practised magic arts, spontaneously brought their books to be burnt in the public
square; yet we find no mention in any history of the conversion of the Temple of Diana into a
church when the Christian religion became dominant. Justinian built the church of St. John
at Ephesus on the model of that of the Holy Apostles at Constantinople, which he had
restored. The entire destruction of the Temple of Diana appears to be owing to this
circumstance.
It is to be remarked, in following in the footsteps of St. Paul through Asia, that along
the whole course of his route we do not find a single ancient temple standing, though to
the right and left of the line of his progress there are the ruins of many, which do not
exhibit marks of having been purposely demolished. This fact could not be the result of
mere chance.
There are no appreciable remains of the Temple of Diana at Perga, yet it was situated on
the top of a hill, and consequently less exposed to the attacks of the destroyers than if it
had been placed in the centre of the town. There is no longer one stone upon another in
situ; a few drums of columns, some remains of capitals, are the only vestiges of it that exist.
In the town itself there is not a single column standing that belonged to a temple, although
there are many other edifices. Lystra and Derbe are two small towns too little known for
us to expect to find remains of them. At Antioch in Pisidia, the capital of a large province,
we find no traces of temples. The case is the same at Attalia, and at Laodicea, which
possesses the ruins of a vast hippodrome and of numerous other edifices.- At Ilierapolis,
there are enormous baths, a theatre, porticos, and a remarkable necropolis; but there is no temple.
At Alexandria, in the Troad, which, as it is situated upon the sea-coast, has been visited by a
crowd of travellers, no one has discovered any vestige of a temple. At Assos a modest church,
built by Anthimus, bishop of Scamandria, in the 5th century, has been raised upon the ruins
of a colossal temple. Einally, at Ephesus, the active researches of travellers have not as yet
thrown any light upon even the site of the Temple of Diana, still less are there any remains
to be found of that edifice, which was built to be the object of the eternal admiration of
posterity.
To those who do not know Asia Minor, perhaps these observations on the destruction
of temples may appear to be almost incredible; but they are nevertheless true. It is also a
fact, that to the right and left of the route of St. Paul the temples still exist.
The temples of Mylasa were preserved entire until lately, when they were demolished by
a pasha, for the purpose of building a mosque with the materials. At Euromus there is a
magnificent Corinthian temple with fifteen columns still standing; the temple of Branchidse,
those of Priene, iEzani, Sardis, and Aphrodisias, still exist, ruined it is true, but evidently
by the ravages of time alone.
We are far from believing that when St. Paul visited these countries all the pagan temples
x
a disciple of St. John Chrysostom, one of the bishops most ardent for the destruction of
temples, and who had obtained from Theodosius the edict of the year 399, which ordered
the demolition of those situated in the country.
Cassien founded at Marseilles the celebrated abbey of St. Victor, where he assembled under
his rule a considerable number of monks, who went to preach in the country villages, con-
structed churches, and worked with energy for the overthrow of paganism. It was doubtless
at this epoch that the last pagan temples were converted into churches. The name of Cassien
is still revered in Provence as that of a saint. There is near the town of Grasse a vast
tumulus, evidently the work of men’s hands, crowned by secular pines. This place is called
the Boumerage de St. Cassien: the people of the neighbourhood assemble there for their
annual fetes. The followers of Cassien spread through the Narbonnaise as well as through
Provence; and to them is due the foundation of the oldest churches.
The barbarians, on arriving in Gaul, had, in their character of Christians, annihilated the
greater part of the temples which existed in the chief towns. We owe the preservation of
those which still exist to their transformation into churches. We may affirm this to be the
case in Asia Minor also.
The Byzantine historian Malala has remarked the fact, and we found it verified by the
observations we made when following the route of St. Paul. Under the influence of the preaching
of the Apostle, the Church of Ephesus had gained an importance not less than that of Antioch.
We know of the determined resistance offered by the frequenters of the shrine of Diana, and that
the men who practised magic arts, spontaneously brought their books to be burnt in the public
square; yet we find no mention in any history of the conversion of the Temple of Diana into a
church when the Christian religion became dominant. Justinian built the church of St. John
at Ephesus on the model of that of the Holy Apostles at Constantinople, which he had
restored. The entire destruction of the Temple of Diana appears to be owing to this
circumstance.
It is to be remarked, in following in the footsteps of St. Paul through Asia, that along
the whole course of his route we do not find a single ancient temple standing, though to
the right and left of the line of his progress there are the ruins of many, which do not
exhibit marks of having been purposely demolished. This fact could not be the result of
mere chance.
There are no appreciable remains of the Temple of Diana at Perga, yet it was situated on
the top of a hill, and consequently less exposed to the attacks of the destroyers than if it
had been placed in the centre of the town. There is no longer one stone upon another in
situ; a few drums of columns, some remains of capitals, are the only vestiges of it that exist.
In the town itself there is not a single column standing that belonged to a temple, although
there are many other edifices. Lystra and Derbe are two small towns too little known for
us to expect to find remains of them. At Antioch in Pisidia, the capital of a large province,
we find no traces of temples. The case is the same at Attalia, and at Laodicea, which
possesses the ruins of a vast hippodrome and of numerous other edifices.- At Ilierapolis,
there are enormous baths, a theatre, porticos, and a remarkable necropolis; but there is no temple.
At Alexandria, in the Troad, which, as it is situated upon the sea-coast, has been visited by a
crowd of travellers, no one has discovered any vestige of a temple. At Assos a modest church,
built by Anthimus, bishop of Scamandria, in the 5th century, has been raised upon the ruins
of a colossal temple. Einally, at Ephesus, the active researches of travellers have not as yet
thrown any light upon even the site of the Temple of Diana, still less are there any remains
to be found of that edifice, which was built to be the object of the eternal admiration of
posterity.
To those who do not know Asia Minor, perhaps these observations on the destruction
of temples may appear to be almost incredible; but they are nevertheless true. It is also a
fact, that to the right and left of the route of St. Paul the temples still exist.
The temples of Mylasa were preserved entire until lately, when they were demolished by
a pasha, for the purpose of building a mosque with the materials. At Euromus there is a
magnificent Corinthian temple with fifteen columns still standing; the temple of Branchidse,
those of Priene, iEzani, Sardis, and Aphrodisias, still exist, ruined it is true, but evidently
by the ravages of time alone.
We are far from believing that when St. Paul visited these countries all the pagan temples
x