Εμφανίζονται 38 τίτλοι με αναζήτηση: Μνημεία που αναφέρονται από αρχαίους στην ευρύτερη περιοχή: "ΑΪΔΙΝ Επαρχία ΤΟΥΡΚΙΑ" .
ΔΙΔΥΜΑ (Αρχαίο ιερό) ΤΟΥΡΚΙΑ
Sicyonian Canachus fashioned the Apollo at Didyma of the Milesians (Apollo Philesios, bronze image removed by Darius 494 BC, returned to Didyma from Ecbatana by Seleukos I Nikator)
ΕΦΕΣΟΣ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
her statue was placed in the temple of that goddess at Ephesus ( Praef.; Serv. ad Verg. Aen.vi. 250; Tibull. iii. 4, 17; Verg. Aen.v. 721, etc.).
Apaturius of Alabanda designed with skilful hand the scaena of the little theatre which is there called the ekklesiasterion representing columns in it and statues, Centaurs supporting the architraves, rotundas with round roofs on them, pediments with overhanging returns, and cornices ornamented with lions' heads, which are meant for nothing but the rainwater from the roofs,--and then on top of it all he made an episcaenium in which were painted rotundas, porticoes, half-pediments, and all the different kinds of decoration employed in a roof. The effect of high relief in this scaena was very attractive to all who beheld it, and they were ready to give their approval to the work, when Licymnius the mathematician came forward and said that
ΕΦΕΣΟΣ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Ιερό του Δία κοντά στον τάφο του Ανδροκλου (Παυσ. 7,2,9).
ΑΧΑΡΑΚΑ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
There was an oracle of Pluto and Core (Persephone) at Acharaca, between Tralles and Nysa, in Asia Minor, in the basin of the Maeander. A large grove, a temple, and a cave called the [p. 290] Charonium, were the seat of the oracle. The sick resort thither, and live in the village near the cave, among experienced priests, who sleep at night in the open air and direct the mode of cure by their dreams. The priests invoke the gods to cure the sick, and frequently take them into the cave, where they remain in quiet without food for several days. Sometimes the sick themselves observe their own dreams, but apply to the priests to interpret them. To others the place is interdicted and fatal. (Strabo, xiv. p. 650, abridged.) The singular ceremony which Strabo proceeds to narrate has no direct bearing on the oracle. There appears to have been an oracle of Pluto at Eana in Macedonia (cf. L. Henzey, Mission archeol. de Macedoine, Inscr. N, 120).
This text is from: A Dictionary of Greek and Roman Antiquities (1890) (eds. William Smith, LLD, William Wayte, G. E. Marindin). Cited July 2004 from The Perseus Project URL below, which contains interesting hyperlinks
ΜΑΓΝΗΣΙΑ ΕΠΙ ΜΑΙΑΝΔΡΩ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Oracle at Hybla, near Magnesia (cf. Athen. xv. § 13). Possibly the true name of this oracle is Hylae (Pausan. x. 32, § 6). It seems from its situation to be the same as that of Hiera Kome, mentioned in Liv. xxxviii. 13.
ΜΙΛΗΤΟΣ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Oracle of Apollo Didymaeus, usually called the oracle of the Branchidae, in the territory of Miletus. This oracle was, as has been intimated, the fourth in importance of all in the Grecian world; and the legends respecting its foundation are highly picturesque. (Conon. Narrat. 33; Varr. ap. Lutat. ad Stat. Thebaid, viii. 198.) The antiquity of it has, however, been much doubted, and C. W. Soldau (in the Zeitschrift fur Alterthumswissenschaft, 1841, pp. 546-584) endeavours to show that it was founded somewhere about the last quarter of the 7th century B.C. But his arguments, though highly ingenious, hardly seem to countervail these two facts: first, that Herodotus calls it an oracle founded in ancient time (manteion ek palaiou hidrumenon, i. 157); and, secondly, that Pharaoh-Necho (who died in B.C. 601) sent to Branchidae, as an offering to Apollo, his military dress (Hierod. ii. 159), which he would hardly have done to a quite recent institution. It is true that it is suggested that the temple was more ancient than the oracle; but no one supposes that the family of the Branchidae were more ancient than the oracle; and their arrival (in the person of the head of the family, Branchus) could hardly have been a fact unknown to Herodotus if it had taken place only a century and a half before his own time. Branchus is probably a mythical person; the only argument to the contrary being the obscure reference in Diogenes Laertius (i. 3, 5 [72]), in which he is set side by side with the sage Chilon as a person of brief terse speech.
The oracle, however, is quite unmentioned by Homer or the Homeric
hymns, and various points in the myths of its foundation indicate that it was
an offshoot from Delphi; to which conclusion the reference in Strabo (xvii. p.
814) also leads. But at the beginning of the 5th century B.C., the sentiments
of the Delphic oracle towards Branchidae were the reverse of friendly (Herod.
vi. 19). It was the oracle chiefly consulted by the Aeolians and Ionians of Asia
Minor; and it was one of the seven selected by Croesus to answer his test question;
and though it appears not to have solved his puzzle satisfactorily, he gave it,
says Herodotus (i. 92), offerings, as I learn, equal in weight and similar to
those which he made to Delphi. This, under all the circumstances, may be doubted;
but Croesus must have been liberal to the Branchidae, to render such a statement
possible.
The meaning of the word Didymaeus (Didumaios or Didumeus) is not quite
certain; but if we accept the statement of Stephanus of Byzantium (s. v. Diduma)
that the temple and oracle were dedicated to Zeus and Apollo, the twin Apollo
(i. e. twin with Zeus) seems the natural interpretation: though twin with Artemis
cannot be discarded as impossible, if Didumeus has this meaning. In any case,
if Stephanus be right, such a dedication suggests an oracular foundation (cf.
Aesch. Eum. 19), and goes some way to show that the oracle is coeval with the
temple.
Of the constitution of the oracle of Branchidae only a few traces
are left. As its name implies, it was administered by a sacerdotal family, and
this appears further from its later history; for in the unfortunate close of the
history of the Branchidae, far away in the Sogdiana, we find them preserving their
cohesion and identity. Other families are also mentioned in connexion with this
oracle, especially the Evangelides (cf. Conon. Narrat. 44); but what their relation
to it exactly was we do not know. Perhaps they only entered on the scene after
the Branchidae had disappeared. Though Strabo (l. c.) describes this oracle as
similar to Delphi, in the fact of its replying by words and not by signs, we cannot
certainly infer that it had a tripod and a prophetess in the early times; though
it had in the times of Iamblichus (de Myst. iii. 2). But it had a sacred spring
more marvellous than Castalia, which rose in the promontory of Mycale, then (it
was said) dived under the sea and reappeared near the temple of Apollo (Pausan.
v. 7, § 5; and cf. Euseb. Psraep. Ev. v. 15).
The Branchidae failed in patriotism (Schol. Aristoph. Plut. 1002; Zenob. v. 80); yet the impression which the few stories that have come down to us about them leave, is not wholly unfavourable. When we find the historian Hecataeus proposing to take the treasure of their temple, and to derive thence a fund for repelling the Persians (Herod. v. 36), their coolness for the Greek cause, if not admirable, is intelligible. About the beginning of the 5th century B.C. a catastrophe overwhelmed them. Darius, after capturing Miletus, burnt their temple (Herod. vi. 19, 20) and, we must infer, appropriated its treasures; and when the historian goes on to say that Darius carried away the Milesians to Ampe on the Tigris, we should suppose that the Branchidae were at any rate among those carried off. But a different story was current in Greece in later days; namely, [p. 288] that it was Xerxes, not Darius, who carried away the Branchidae; that they voluntarily surrendered their treasures to him, bargaining for a safe home in Persia, since they dared not dwell among the Greeks, and that they were accordingly settled in Sogdiana (Curtius, vii. 23; Aelian, ap. Suid. s. v. Branchidai: Strabo, xi. p. 518, xiv. p. 634; Plut. de ser. num. vindicta, 12); and Strabo says, finally, that it was Xerxes who burnt their temple. Amid this contradictory evidence, it is impossible for us now to decide how the case lay; but the easiest supposition is, that Herodotus was not aware of the exact place to which the Branchidae were transported, and that on this point the four later historians are right; that the four historians, on the other hand, are mistaken in saying that Xerxes had anything to do with the matter (since Herodotus could hardly have erred here); and that the story of the treachery of the Branchidae was the exaggerated shape which the sense of their want of patriotism took in the minds of after-generations. Be that as it may, the final upshot, as reported by the four above-named historians, was tragical. Alexander the Great, in his wild arrogance regarding himself as the avenger of the past wrongs of Greece, slew the descendants of the Branchidae, in their peaceable remote retreat in Sogdiana.
The oracle of Apollo Didymaeus, no longer the oracle of the Branchidae
(though still sometimes called so), revived from the ruins in which the Persians
had left it; though how soon, we do not know. In the time of Alexander we find
it under the direction of the authorities of Miletus (cf. O. Rayet, Rev. Archeol.
1874, ii. pp. 106, 107); the priests were chosen annually by lot from among the
principal families of the city (cf. C. I. G. 2884, 2881): the chief of the priestly
body was called stephanephoros, crownbearer, and it seems possible that he combined
with his religious office, either sometimes or always, the position of chief magistrate
of the city, for we find him in one case admitting certain persons to citizenship
(O. Rayet, p. 108); besides these, there was a prophet, also annually ordained.
The temple had been rebuilt, but on a scale so grand that the roof was never put
on (Strabo, xiv. p. 634). The oracle flattered Alexander, and after him Seleucus
Nicator, from whom it received gifts; and from this time onwards it rapidly became
rich. In the year 74 B.C. it was pillaged by pirates, yet Strabo in his visit
still found it in a condition of great magnificence. It seems (like the other
Asiatic oracles) to have been less affected by a decline in prestige than the
oracles in Greece proper; and the Roman senate included it among those religious
institutions which it was legally permissible to endow with inheritances (Ulpian,
Fragm. xxii. 6). It shared in the oracular revival of the 3rd and 4th centuries
A.D., but after the death of Julian fell irretrievably into ruin.
This text is from: A Dictionary of Greek and Roman Antiquities (1890) (eds. William Smith, LLD, William Wayte, G. E. Marindin). Cited July 2004 from The Perseus Project URL below, which contains interesting hyperlinks
ΔΙΔΥΜΑ (Αρχαίο ιερό) ΤΟΥΡΚΙΑ
There is also an altar at Didyma of the Milesians, which Heracles the Theban is said by the Milesians to have made from the blood of the victims
ΜΙΛΗΤΟΣ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Επί των ημερών του Στράβωνα υπήρχε ακόμα στο Ποσείδιο βωμός, που είχε κτίσει ο Νηλέας, ο ιδρυτής της Μιλήτου (Στράβ. 14,1,3).
ΗΡΑΚΛΕΙΑ ΕΠΙ ΛΑΤΜΩ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
ΜΑΓΝΗΣΙΑ ΕΠΙ ΜΑΙΑΝΔΡΩ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
In Magnesia is the temple of Artemis Leucophryene, which in the size of its shrine and in the number of its votive offerings is inferior to the temple at Ephesus, but in the harmony and skill shown in the structure of the sacred enclosure is far superior to it. And in size it surpasses all the sacred enclosures in Asia except two, that at Ephesus and that at Didymi.
ΜΥΟΥΣ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Φτιαγμένος από λευκό μάρμαρο, ήταν ό,τι είχε απομείνει την εποχή του Παυσανία από την έρημη πόλη του Μυούντα (Παυσ. 7,2,11).
ΕΦΕΣΟΣ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Οταν ο Ανδροκλος σκοτώθηκε στη μάχη των Πριηνέων κατά των Καρών οι Εφέσιοι πήραν το σώμα του και το έθαψαν κοντά στο Ολυμπιείο της πόλης τους. Πάνω στο μνήμα υπήρχε γλυπτική εικόνα που παρίστανε ένοπλο άνδρα (Παυσ. 7,2,9).
ΜΙΛΗΤΟΣ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Βρισκόταν κοντά στις πύλες της Μιλήτου, στ' αριστερά του δρόμου που οδηγούσε στην πόλη των Διδύμων (Παυσ. 7,2,6).
ΜΑΓΝΗΣΙΑ ΕΠΙ ΜΑΙΑΝΔΡΩ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
ΕΦΕΣΟΣ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Ο Παυσανίας παραδίδει σαν ιδρυτές του αρχαίου αυτού Ιερού τον Κόρησο και τον Εφεσο και λέει ότι στο χώρο γύρω από το Ιερό ζούσαν αμαζόνες (Παυσ. 7,2,7-8). Ηταν μεγαλύτερο από όλα τα Ιερά της Εφέσου (Παυσ. 7,5,4).
Μετά την πυρπόληση του περίφημου ναού από τον Ηρόστρατο οι Ιωνικές πόλεις με αρχιτέκτονα τον περίφημο Δεινοκράτη ανοικοδόμησαν νέο πολυτελή τέσσερις φορές μεγαλύτερο του Παρθενώνα, το δε κάτω μέρος των 60 κιόνων του κοσμούσαν ανάγλυφα.
ΟΡΤΥΓΙΑ (Αρχαίο ιερό) ΤΟΥΡΚΙΑ
There are several temples in the place, some ancient and others built in later times; and in the ancient temples are many ancient wooden images, but in those of later times there are works of Scopas; for example, Leto holding a sceptre and Ortygia standing beside her with a child in each arm. A general festival is held there annually; and by a certain custom the youths vie for honor, particularly in the splendor of their banquets there. At that time, also, a special college of the Curetes holds symposiums and performs certain mystic sacrifices.
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