This city was once reputed the metropolis of Asia; and thence it was styled Epiphanestata, a name signifying "Monstrous." It was at first not merely a village, but a small village; yet, in the time of Strabo, it was the largest and most frequented emporium of all that continent. It was situated in Ionia, about 50 miles south of Smyrna, near the mouth of the river Cayster. Pliny tells us, that before his age, it had been known by various names. In the time of the Trojan war, it was called Alopes; soon after, Ortygia, and Morges; then it took the name of Smyrna; then Samornium, and Ptelea. "It is mounted on a hill," says he, "and hath the river Cayster under it, which cometh out of the Cilbian hills, and brings down with it the waters of many other rivers; but is principally maintained and enriched by the lake Pegaseum, which discharges itself by the river Phyrites, that runs into it. A large quantity of mud is brought down, which increases the land; for already, a good way within the land, is an island called Phyrie, nearly joined to the continent."
Pliny, and several other ancient writers, assert that this city was founded by the Amazons; but others, with greater probability, ascribe that honour to a party emigrating from Athens. As this emigration was important, we shall pause a little upon it. It is called the Ionic emigration. It was led from Athens by two young men, named Neleus and Androcles, the younger sons of Codrus the king. Multitudes followed them, especially certain Ionian and Messenian families, who had taken refuge in that city after the Dorian conquest. On landing, they seized upon four hundred miles[232] of Asia Minor, together with the islands of Samos and Chios; and having driven out the Carians and Segetes, founded twelve cities. Of these Ephesus was one[233]. Neleus settled at Miletus; but Androcles, the elder brother, at Ephesus. Strabo relates, that the authority of Androcles was at first acknowledged over all the cities; but that a republican government was soon after established, and that the municipality of each city claimed sovereign authority; the whole being, nevertheless, united by confederacy; having, for considering their common affairs, a general council. This council was called Panionium.
This form of government continued to the time of Pythagoras, who lived before Cyrus the Great, and was one of the most savage tyrants of whom history makes mention. He was succeeded by Pyndarus, who ruled with a less absolute and cruel sway; in whose time Ephesus was besieged by Crœsus, king of Lydia. That prince advised the inhabitants to dedicate their city to Diana; and they having resolved to follow his advice, he treated them with kindness, and restored them to their former liberty. The other tyrants, mentioned in Ephesian history, were, Athenagoras, Comes, Aristarchus, and Hegesias. The last of these governed under the patronage of Alexander[234]. That conqueror, however, at length expelled him; and, having done so, bestowed upon the temple of Diana, after having defeated the Persians on the banks of the Granicus,—all the tributes which the Ephesians had been accustomed to pay to the Persian kings. He also established a democracy in the city.
Ephesus was greatly assisted, also, by Lysander the Lacedemonian. Plutarch relates, that when that person went to Ephesus, he found that city well disposed to the Lacedemonians, but in a bad condition as to its internal policy, and in danger of falling into the hands of the Persians; because it was near Lydia, and the king's lieutenants often visited it. Lysander, therefore, having fixed his quarters there, ordered all his store-ships to be brought into the harbour, and built a dock for his galleys. By these means he filled the ports with merchants, their markets with business, and their houses and shops with money. So that from that time, and from his services, continues Plutarch, Ephesus began to conceive hopes of that greatness and splendour in which it afterwards flourished.
We must now describe the temple at this place, dedicated to Diana. It was in part built by the hands of kings. It was four hundred and twenty-five feet long and two hundred feet broad, and not only adorned with the choicest paintings and statues, but with whatever the hand of art or genius could produce in that day of superior execution and magnificence. The roof was supported by one hundred and twenty-seven columns, sixty feet high. Of these, thirty-six were carved in a most exquisite manner: nor was it entirely completed till two hundred and twenty years after its first foundation. Its architect was Ctesiphon. The riches placed in this temple were very great, and the goddess was represented as crowned with turrets, holding in her arms lions; while a number of beasts seemed to indicate the fertility and resources of the earth, or of nature. It was formed of ebony; and Pliny states, that though the staircase, which led up to the top of this edifice, was not very narrow, it was formed out of the trunk of one single vine.
This temple was destroyed on the day on which Alexander was born. It was burnt by an Ephesian, who thus desired to immortalise his name. In order to frustrate the accomplishment of this desire, the Ephesians enacted a law, that no one should even be guilty of mentioning his name. The name of Eratostratus, nevertheless, has descended to posterity.
Such is the account left us by Plutarch and Valerius Maximus. On this occasion, Hegesias, the Magnesian, "uttered a conceit," says Plutarch, "frigid enough to have extinguished the flames." "It is no wonder," said he, "that the temple of Diana was burnt, when she was at a distance employed in bringing Alexander into the world."[235]
All the Magi, continues Plutarch, who were then at Ephesus, looked upon the fire as a sign which betokened a much greater misfortune;—they ran about the town beating their faces, and crying, "that the day had brought forth the greatest scourge and destroyer of Asia."
Barthelemy makes Anacharsis visit Ephesus some few years after this calamity. Nothing then remained of this superb temple but the four walls and some columns in the midst of ruins. The fire had consumed the roof and the ornaments which decorated the nave. Alexander offered to rebuild this edifice; but the offer being accompanied by the condition, that the Ephesians should inscribe his name upon it as that of the benefactor; the Ephesians refused to accept his offer. They, nevertheless, refused in a manner that gave him, no doubt, a superior satisfaction. It was, that one deity ought not to raise a temple to another!
At the time Barthelemy has named, the temple was beginning to be rebuilt[236]. All the citizens had contributed, and the women had sacrificed their jewels. No change was made in the form of the goddess' statue; a form anciently borrowed from the Egyptians, and which was found, also, in the temples of several other Greek cities. The goddess bore on her head a tower; two iron rods supported her hands; and the body terminated in a sheath, encircled with symbols and the figures of animals.