Thirty-six of the columns were carved by Scopas, of the school of Praxiteles[237], and it was in this temple that the Ionic order in architecture was first employed; and every column contained one hundred and ten tons of marble[238].
In the war between the Romans and Mithridates, the Ephesians took part with the latter; and by his command went even so far as to massacre all the Romans in their city[239]. For this atrocity they were severely fined, and reduced almost to beggars.
Whoever might have originally founded this city, certain it is that the town, which in the Roman times was the metropolis of Asia, was founded by Lysimachus; he having caused the first city to be destroyed. When he had effected that, he rebuilt it in a more convenient place.
This new city became very splendid in process of time; but it was greatly damaged in the reign of Tiberius by an earthquake. On this Tiberius ordered it to be repaired and adorned with many stately buildings; and of that city the ruins which are now visible are the remains.
Ephesus was in subsequent times sacked by the Goths, and the temple of Diana again burnt to the ground. The ruin of the temple is thus described by Gibbon:—"In the general calamities of mankind, the death of an individual, however exalted, the ruin of an edifice, however famous, are passed over with careless inattention. Yet, we cannot forget that the temple of Diana at Ephesus, after having risen with increasing splendour from seven repeated misfortunes[240], was finally burnt by the Goths in their third naval invasion. The arts of Greece, and the wealth of Asia, had conspired to erect that sacred and magnificent structure. It was supported by one hundred and twenty-seven marble columns of the Ionic order. They were the gifts of devout monarchs, and each was sixty feet high. The altar was adorned with the masterly sculpture of Praxiteles, who had, perhaps, selected from the favourite legends of the place, the birth of the divine children of Latona, the concealment of Apollo after the slaughter of the Cyclops, and the clemency of Bacchus to the vanquished Amazons[241]. Yet the length of the temple of Ephesus was only four hundred and twenty-five feet; about two-thirds of the measurement of the church of St. Peter's at Rome[242]. In the other dimensions it was still inferior to that sublime production of modern architecture. The spreading arms of a Christian cross require a much greater breadth than the oblong temples of the pagans; and the boldest architect of antiquity would have been startled at the proposal of raising in the air a dome of the size and proportions of the Pantheon. The temple of Diana was, however, admired as one of the wonders of the world. Successive empires, the Persian, Macedonian, and the Roman, had revered its sanctity, and enriched its splendour. But the rude savages of the Baltic were destitute of a taste for the elegant arts, and they despised the ideal terrors of a foreign superstition[243]."
In regard to this temple, some have supposed that the subterranean arches still existing are the remains of it. This, however, cannot be allowed. "A Sybilline oracle," says Sir John Hobhouse, "foretold, that the earth would tremble and open, and that this glorious edifice would fall headlong into the abyss; and present appearances might justify the belief, that it was swept from the face of the earth by some overwhelming catastrophe." "It is easier to conceive," he goes on to observe, "that such an event, although unnoticed, did take place, than that a marble temple, four hundred and twenty feet long, and two hundred and twenty feet broad, whose columns (one hundred and twenty-seven in number) were sixty feet high, should have left no other vestige than two fragments of wall, some brick subterraneous arches, and four granite pillars." Certain it is that large portions of this city were carried away at various times to assist in building or adorning other cities, more especially Constantinople. "It is probable," says Hobhouse, "that Christian zeal accelerated the devastations of time; and that the Ephesians, in order to prevent the punishment denounced against the seven churches of Asia, may have been eager to demolish this monument of their glory and their shame. The cedar roofs, the cypress doors, the vine staircase, the sculptured column of Scopas, the altar adorned by Praxiteles, the paintings of Parrhasius and Apelles, and the ebony image of the goddess, may have fallen before the enemies of pagan idolatry; and the piety of the priests might have been more injurious to Diana than the rapacity of the Goths; but neither the cupidity nor audacity of the reformers, against whom the sophist Libanius,—an eye-witness of their progress,—so forcibly exclaims, could have destroyed, although they might have defaced, the vast fabric of the Artemisium itself."
Under the reign of Alexius, father of the celebrated Anna de Comnena, Ephesus fell under the dominion of the Mahometans. In A. D. 1206, the Greeks retook it; but seventy-seven years after they lost it again. At the commencement of the fourteenth century, it became a part of the Turkish dominions, and has remained so ever since.
Ephesus is greatly distinguished in ecclesiastical history. "First," says Rees, "it may be considered as the abode of many Jews, who obtained the privilege of citizens; and afterwards as the place where the first Paul took up his residence for three years[244]; where he wrought miracles[245], and was resisted by the Jews[246]; and where Timothy was bishop; and where John resided; and moreover, as containing one of the seven churches whose character and doom are recorded by that evangelist in the book of the Revelation[247]."
We now pass to the times in which we live; and shall present descriptions of the ruins of this once noble city, in the language of those who have visited them.
Aiasaluck is situated about thirteen or fourteen hours from Smyrna. It is now a small village, inhabited by a few Turkish families, standing chiefly on the south of a hill, called the Castle-hill, among bushes and ruins. Near a caravanserai is a marble sarcophagus, which serves as a water-trough to a well before it. It bears an inscription; and from that is learnt, that it once contained the bodies of the commander of a Roman trireme named the Griffin, and his wife. "We sat near this sarcophagus," says Dr. Chandler, "in the open air, while our supper was preparing; when suddenly fires began to blaze up among the bushes, and we saw the villagers collected about them in savage groups, or passing to and fro with lighted brands for torches. The flames, with the stars and a pale moon, afforded us a dire prospect of ruin and desolation. A shrill owl, named Cucuvaia from its note, with a night-hawk, flitted near us; and a jackal cried mournfully, as if forsaken by his companions on the mountain." Such was the scene where Ephesus had been! "We retired," continues this elegant and accomplished traveller, "early in the evening to our shed; not without some sensations of melancholy, which were renewed at the dawn of day. We had then a distinct view of a solemn and most forlorn spot; a neglected castle, a grand mosque, and a broken aqueduct, with mean cottages, and ruinous buildings, interspersed among wild thickets, and spreading to a considerable extent. Many of the scattered structures are squares, with domes, and have been baths. Some gravestones occurred, finely painted and gilded, as the Turkish manner is, with characters in relievo. But the castle, the mosque, and the aqueduct, are alone sufficient evidences, as well of the former greatness of the place, as of its importance."