<div style="page-break-before:always; page-break-after:always"><div style="page-break-before:always; page-break-after:always"><div style="page-break-before:always; page-break-after:always">The philosopher Heraclitus of Ephesus, who lived at the turn of the 5th century BC, is famed for many observations. Visiting the ruins of his home city today, two seem particularly apposite: &lsquo;the cool becomes hot, the hot becomes cool; the wet becomes dry, the dry becomes wet&rsquo;; and &lsquo;nothing stays the same&rsquo;. For what was then a thriving port, its lanes fanned by sea breezes, is now landlocked. Its once-glittering Artemision, the Sanctuary of Artemis, whose early temple had been built with funds from Lydia&rsquo;s King Croesus, lies half submerged in swampy marshland, its foundations home to frogs and basking turtles, one single reconstructed column colonised by nesting storks. Even the city&rsquo;s location has changed: the marble streets that are today thronged with slow-moving, polyglot processions of jostling tourists who stop only to gaze at the Theatre or the Library of Celsus are not those of Heraclitus&rsquo; Ephesus, but of the later Hellenistic and Roman settlement. How right he was that &lsquo;everything is in a state of flux&rsquo;. Yet, while Heraclitus was honing his philosophy, many of his fellow citizens were turning elsewhere &ndash; to religion and mythology &ndash; not least to seek out certainties about their civic history and the temple at the heart of their community.<div style="page-break-before:always; page-break-after:always">Archaeologists have shown that the hills of Ephesus were first settled in the early 6th millennium, but, while some Greeks maintained that local heroes founded both the city and its sanctuary, others told how Androclus, a prince of Athens, banished in the 10th century BC, first berthed his ship on the Ephesian shore. Before he sailed, Androclus visited the oracle at Delphi, which bade him make his home wherever he should see a leaping fish and a running boar. Nowhere on his voyage had these prodigies been found, but fate then intervened. As his comrades were preparing supper, one brushed against the frying pan. The fish that they were cooking flew through the air; the fire collapsed; the undergrowth caught light; and an indignant boar, awakened from its nap, rushed off, with the Athenians in hot pursuit. When Androcles caught up with it, he slew the beast &ndash; and, in obedience to the oracle, instructed his companions to clear the land to build a city.Still others told a different story &ndash; though it too had links to Athens. When the legendary King Theseus abducted an Amazonian princess from the Crimea, her sisters swept west to rescue her, but, defeated in battle in the shadow of the Acropolis, they limped home to lick their wounds. On their way, they came to Ephesus, where in a hollow by the shore they built a shrine to Artemis, goddess of the wild and of the moon, who some said had been born there.Addressing Artemis herself, the 3rd century BC Alexandrian poet Callimachus describes the moment:<div style="page-break-before:always; page-break-after:always">The Amazons, whose hearts are set on battle, set up a wooden image to you beside the sea at Ephesus beneath an oak tree, and Hippo [their queen] performed the sacrament. The Amazons danced a war dance round the statue first with shields and armour, then in a circle with the dancers widely spaced. And pipes played loud, a shrill accompaniment&hellip; Feet beat; quivers rattled. And afterwards a mighty temple was erected round the wooden statue, richer and more sacred than any other that the dawn might see. It easily surpasses Delphi.<img src="https://magarticles.magzter.com/articles/12911/481411/5f0d51761f31c/1594707712690.jpg"" owidth=2245 oheight=1497" style="width: 2245px; height: 1497px;" />SEXLESS AMAZONS There were good reasons for linking Amazons with rites of Artemis. Fearsome warriors, like her they rejected sex &ndash; except (in their case) when it was unavoidable for reproduction &ndash; and, though women, they were essentially androgynous. This was why at the Artemision not only were the priestesses required to be virgins, but, unusually for a Greek sanctuary, the priests (the Megabyzi) had to be eunuchs. This was why, according to the 2nd century AD Ephesian dreaminterpreter Artemidorus, laywomen were forbidden entry to the temple on pain of death.As for the wooden image that the Amazons were said to have set up, it differed radically from statues of the goddess found elsewhere. Believed by some to have fallen from the skies, a gift from Zeus, it showed Artemis not as a demure young maiden or virgin huntress (her usual incarnations) but transformed into the essence of fecundity. Surviving copies show her standing tall, her arms outstretched, her full lips sensuous, her almond eyes and features oriental. She is wearing a tall crown, adorned sometimes with winged beasts, sometimes with a model of the city or its temple. A garland of fruits is draped round her neck and her short cape is adorned with zodiacal signs, while, sewn into her long dress, animals stand out in sharp relief: goats, lions, and leopards; griffins, bees, and bulls. And covering her from chest to waist is a cornucopia of egg-like spheres, whose identity remains the subject of debate. Are they gourds? Or nipple-less breasts? Are they perhaps bulls&rsquo; testicles? One thing seems certain: they proclaim fertility. They show, too, that here in Ephesus Artemis herself is in a state of flux, caught in the moment as she morphs between the goddess so familiar to Greeks &ndash; the virgin goddess of the wild &ndash; and her Asiatic counterpart, the primeval mother-goddess Cybele, the &lsquo;lady of the animals&rsquo;, who had been worshipped here since time immemorial.<div style="page-break-before:always; page-break-after:always">For centuries, the silversmiths of Ephesus made tiny reproductions of this oriental Artemis to sell to pilgrims when they visited the Artemision. For the temple was considered to have powerful properties. Herodotus records how, in 550 BC, besieged by Croesus, &lsquo;the Ephesians dedicated their city to Artemis and stretched a rope between the temple and the city walls&rsquo;, believing that by transmitting divine energy it would protect them. It did not.<div style="page-break-before:always; page-break-after:always">But the victorious Croesus was benign. Thanks to his patronage, the temple (already rebuilt a century before, after migrating Black Sea tribes had destroyed its predecessor) was furnished with a double colonnade and columns, whose carved drums showed a procession of pious worshippers. Yet, as Heraclitus might have told his fellow citizens, even this, the most breathtaking temple of its age, could not remain forever. In 356 BC, it was engulfed in flames, the work of a crazed arsonist. Under torture, he declared his motive, that his fame should live forever; and, despite an edict aimed at thwarting his ambition by forbidding any mention of his name, it has come down to us: Herostratus. In the ensuing years, the reason why the goddess had allowed her sanctuary to burn became apparent: the fire occurred on the same night as, far off in Macedonia, Alexander the Great was born; Artemis, whose portfolio included helping out at childbirth, had been too preoccupied to intervene to save her temple.A NEW TEMPLE Meanwhile, the distraught Ephesians resolved to build an even more magnificent new Artemision, protected if not from fire then at least from earthquakes by setting its foundations atop layers of fleeces interspersed with layers of well-packed charcoal. To fund it, they engaged in what today would be called &lsquo;crowdfunding&rsquo;. According to the Greek geographer Strabo, they &lsquo;collected their womenfolk&rsquo;s jewellery and their own belongings, and sold the columns of the former temple&rsquo;.<img src="https://magarticles.magzter.com/articles/12911/481411/5f0d51761f31c/1594707760117.jpg"" owidth=1282 oheight=1843" style="width: 1282px; height: 1843px;" /><div style="page-break-before:always; page-break-after:always">By the time that the then 22-year-old Alexander (who was as obsessed as Herostratus had been with his own immortality) visited the site, it was still sufficiently incomplete for him to offer funds to finish it; but the Ephesians refused. It would not be right, they said with calculated sycophancy, for one god to make offerings to another. Even without Alexander&rsquo;s largesse, the completed temple shone with awe-inspiring majesty, one of the Seven Wonders of the Ancient World. Pliny the Elder considered it the greatest Greek temple of them all, while the 2nd century BC Antipater, a poet from Sidon, gushed:I have gazed on the high walls of Babylon, atop which chariots can drive, and on the statue of Zeus at Olympia. I have seen the hanging gardens, Rhodes&rsquo; colossus of the sun, the great works of the mighty pyramids and the towering Mausoleum. But when I looked at Artemis&rsquo; temple rising to the clouds, these other wonders failed and I said: &lsquo;Except for Mount Olympus, there is no other sight beneath the sun that can compare.&rsquo;Yet no sooner was the temple built than change came once more to Ephesus. Its people were used to political upheaval. Conquered by Croesus, when Lydia in turn was overrun, their city was subsumed by Persia. Fought over briefly by Athenians and Spartans, it was returned to Persian rule, before being later &lsquo;liberated&rsquo; by Alexander. But there was another kind of problem: mud from the River Cayster was already silting up the harbour, making it unsuitable for the merchant ships on which much of its economy depended. For its new ruler, Lysimachus, one of Alexander&rsquo;s successors, there was only one solution: a new port and a new city had to be built a few miles to the west, and the inhabitants of old Ephesus would have to move. Not unsurprisingly, they refused: they had no wish to leave their much-loved homes and neighbourhoods, no matter how attractive the alternative accommodation. Faced with such intransigence, Lysimachus or his advisors devised a fail-safe plan: they blocked the sewers and waited for the rain. As the drains backed up and houses flooded, it did not take long for traumatised Ephesians to fall into line.<img src="https://magarticles.magzter.com/articles/12911/481411/5f0d51761f31c/1594707762362.jpg"" owidth=913 oheight=1834" style="width: 913px; height: 1834px;" /><div style="page-break-before:always; page-break-after:always">A NEW CITY There were many more upheavals still to come. Bequeathed to Rome in 133 BC, Ephesians at first made what in retrospect were ill-judged choices, initially joining the rebellious King Mithridates of Pontus in massacring resident Roman citizens and sympathisers (for which they suffered dire reprisals at the hands of Rome&rsquo;s ruthless general, Sulla), then idolising Mark Antony and turning a blind eye when his assassins knifed Cleopatra&rsquo;s disobliging sister, Arsino&euml;, to death on the steps of the Artemision, where she had been serving as a priestess.Luckily for the Ephesians, Antony&rsquo;s nemesis, Augustus, bore them no ill will. Under his rule and that of his successors, their city blossomed as never before, becoming richer and more populous by the day, the busiest commercial hub in Asia Minor. A theatre capable of seating 25,000 spectators was built, and a library, home to 12,000 manuscripts, was donated by the wealthy consul Gaius Julius Aquila in memory of his father, Celsus, its fa&ccedil;ade adorned with statues that proclaimed his many virtues. Soon after the library&rsquo;s completion, a monument on the Street of the Curetes that faced it was dedicated to both Artemis and the philhellenic Roman emperor Hadrian.<img src="https://magarticles.magzter.com/articles/12911/481411/5f0d51761f31c/1594707801701.jpg"" owidth=1036 oheight=1187" style="width: 1036px; height: 1187px;" /><div style="page-break-before:always; page-break-after:always">Already, further change was in the air &ndash; a change that not even the might of Rome could reverse. In AD 55, Paul of Tarsus, a Christian evangelist, had taken residence in Ephesus, where he preached the Gospel with such passion that he provoked his enemies to riot and his followers to acts of zealous vandalism &ndash; they burned books apparently worth &lsquo;50,000 pieces of silver&rsquo;. Yet it was the silversmiths who had most reason to be worried. If Christianity should triumph, the market for their souvenirs would dry up, and they would go out of business. The Acts of the Apostles (where, in the King James translation, Artemis is called by her Roman name, Diana) takes up the story:A certain man named Demetrius, a silversmith, which made silver shrines for Diana, brought no small gain unto the craftsmen; Whom he called together with the workmen of like occupation, and said, &lsquo;Sirs, ye know that by this craft we have our wealth. Moreover ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they can be no gods, which are made with hands: So that not only this our craft is in danger to be set at naught; but also that the temple of the great goddess be destroyed, whom all Asia and the world worshippeth.&rsquo; And the whole city was filled with confusion.Finding two of Paul&rsquo;s followers, the Ephesians dragged them into the theatre, where a hostile crowd was gathered. With threats and insults ricocheting round the auditorium, one man called for calm.But when they knew that he was a Jew, all with one voice about the space of two hours cried out, Great is Diana of the Ephesians. And when the town clerk had appeased the people, he said, &lsquo;Ye men of Ephesus, what man is there that knoweth not how that the city of the Ephesians is a worshipper of the great goddess Diana, and of the image which fell down from Jupiter?&rsquo;<img src="https://magarticles.magzter.com/articles/12911/481411/5f0d51761f31c/1594708212_loc.jpeg"" owidth=1000 oheight=327" />A NEW GODDESS? Wisely (or cravenly, depending on one&rsquo;s point of view) Paul made a hasty exit from the city. But the silversmiths&rsquo; days were numbered. Another apostle, John, followed Paul to Ephesus, where his tomb on Ayasuluk Hill, a stone&rsquo;s throw from the Artemision, became itself a place of pilgrimage. In time, it had a fine basilica raised over it.Accompanying John is said to have been Jesus&rsquo; mother, Mary, whom he installed in a house high in the fragrant folds of nearby Mount Coressus. For many, including some of the growing community of Christians, it must have seemed as if she was the latest incarnation of the mother-goddess who had once been known as Artemis and Cybele, a reassuring symbol of protective continuity in times of bewildering change. At the Third Ecumenical Council (held at Ephesus in AD 431), Mary&rsquo;s divinity was, if not recognised, then at least implied when she was officially designated the Mother of God. Mary&rsquo;s transformation was not the only one to have occurred at Ephesus. For centuries, mythology had told how, close by on Mount Latmus, Endymion, a handsome shepherd, had been the first man to observe the phases of the moon. As he turned his face towards the skies, the moon-goddess Selene saw him gazing up at her, and over time she fell in love with him.<div style="page-break-before:always; page-break-after:always">However, human beings must die, and wishing to be with Endymion forever, she asked Zeus to grant him everlasting youth. He did, but at the same time he condemned the shepherd to eternal sleep. While Endymion could not be woken, he could still be roused, so each day Selene visited his cave and over time he fathered 50 daughters &ndash; which made Selene, too, a fertile mother figure, a sister (or perhaps an alter ego) of Cybele and Ephesian Artemis.<img src="https://magarticles.magzter.com/articles/12911/481411/5f0d51761f31c/1594707847325.jpg"" owidth=2459 oheight=1801" style="width: 2459px; height: 1801px;" />At Ephesus, Endymion had alter egos of his own. In the mid 3rd century AD, amid bitter persecutions, seven young Christian zealots were walled up in a cave near the Sanctuary of Cybele. Praying for salvation, they fell asleep, and it was only the noise of stones being torn out from the cave&rsquo;s mouth that awoke them. Hungry and thirsty, they sent one of their number out to buy provisions, but he returned both empty-handed and bewildered. The city streets and buildings seemed familiar yet different; signs of the cross were everywhere; and shopkeepers refused to serve him, complaining that his money was long obsolete.<img src="https://magarticles.magzter.com/articles/12911/481411/5f0d51761f31c/1594708321_loc.jpeg"" owidth=515 oheight=559" /><div style="page-break-before:always; page-break-after:always">Only with further questioning had he learned the astonishing truth: he and his companions had been asleep for 200 years. A Christian emperor now ruled, and Christianity had been adopted as the imperial religion; the Artemision was closed. As the news swept through Ephesus, the seven were presented to the bishop, but no sooner had they told their tale than they lay down and died.Had the seven slept for a further 200 years, on awakening they would found their city even more unrecognisable. For by the 7th century, silt from the Cayster River had made even Lysimachus&rsquo; port unusable. The wharves and warehouses were empty. The ships were going elsewhere. Yet still the Cayster flowed, and every year the coastline and the sea began to fade a little farther into the summer haze. Today, the site of Ephesus lies three miles inland, and the once sparkling bay is home to fields and roads, salt marshes &ndash; and an airstrip. There is, however, talk of digging a canal so tourist boats can sail into the harbour, from where their passengers might stroll up the broad boulevard towards the theatre. To drain the marshes at the Artemision would pose a greater problem. For now, at least, the frogs and turtles are safe.Surely Heraclitus would have viewed this blend of change and continuity with wry satisfaction. Writing not just of the Cayster but of life itself, he famously remarked: &lsquo;It disperses and returns again; it converges and departs; it ebbs and flows&hellip; It is impossible to step into the same river twice.&rsquo;

EVER - CHANGING EPHESUS

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is the World's largest and fastest growing self-service, cross-platform digital newsstand with over 87 million users since its inception in 2011 and thousands of magazines and newspapers across 40+ categories and 60+ languages. Headquartered in New York, Magzter has its local presence in Amsterdam, London, Mexico City, Chennai, Mumbai, New Delhi, Bengaluru, Singapore, and will soon be expanding to other countries. Founded by global entrepreneurs, Girish Ramdas and Vijay Radhakrishnan in June 2011, Magzter enables magazine and newspaper publishers around the world to create and deliver digital editions of their titles to global consumers.

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which gives digital readers unlimited access to 9,000+ magazines and newspapers for a monthly subscription price. Magzter also has the largest number of stories in the world with its game-changing ezRead 2.0 feature for its apps, which enables smartphone and small-screen mobile users to enjoy magazine content the way it was meant to be enjoyed, with article text that is easy to read and is accompanied by stunning videos and high resolution photography.

{{magzter}} is the World's largest and fastest growing self-service, cross-platform digital newsstand with over 87 million users since its inception in 2011 and thousands of magazines and newspapers across 40+ categories and 60+ languages. Headquartered in New York, Magzter has its local presence in Amsterdam, London, Mexico City, Chennai, Mumbai, New Delhi, Bengaluru, Singapore, and will soon be expanding to other countries. Founded by global entrepreneurs, Girish Ramdas and Vijay Radhakrishnan in June 2011, Magzter enables magazine and newspaper publishers around the world to create and deliver digital editions of their titles to global consumers.