Артемидин храм — разлика између измена
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Ред 1:
{{short description|Старогрчки храм у Ефесу (близу данашњег Селчука, Турска)}}{{рут}}
[[Датотека:Ac artemisephesus.jpg|мини|250п|Налазиште Артемидиног храма у [[Ефес]]у у [[Турска|Турској]]. Од некадашњег храма није остало ништа изузев неколико стубова.]]
'''Артемидин храм у [[Ефес]]у''' ({{јез-гр|Artemision}}) је био грчки храм посвећен богињи [[Артемида|Артемиди]], подигнут око [[550. п. н. е.]] Данас се од храма могу видети само остаци темеља и место на којем се овај храм некада налазио, недалеко од турског града [[Селчук]]а и на око 50 -{km}- од града [[Измир]]а. Иако темељ храма потиче још из [[7. век п. н. е.|7. века п. н. е]], грађевина је конструисана и подигнута [[550. п. н. е.|550. године п. н. е]]. [[Новац]] за изградњу велелепног [[мермер]]ног храма издвојио је лидијски краљ [[Крез]], а храм је осмислио и пројектовао грчки архитекта [[Херосифрон]]. Храм је био украшен [[бронза]]ним статуама које су извајали најумешнији уметници тог доба: [[Фидија]], [[Поликлеит]], [[Кресилас]] и [[Фрадмон]].<ref name="аки">{{cite web |title=Артемидин храм |url=https://www.opsteobrazovanje.in.rs/istorija/sedam-svetskih-cuda/artemidin-hram/ |website=Опште образовање |accessdate=16. 1. 2020}}</ref>
Храм је служио као религијско здање, али и као пијаца. Храм су годинама посећивали трговци, ходочасници, уметници и краљеви који су одавали почаст богињи завештајући део својих прихода храму. Недавним археолошким ископавањима на овој локацији откривени су дарови које су ходочасници, који су долазили чак из [[Персија|Персије]] и [[Индија|Индије]], посветили Артемиди – наушнице, наруквице и огрлице од злата, статуе Артемиде извајане од злата и слоноваче и други артефакти изузетне вредности и лепоте.
[[Датотека:Temple of Artemis.jpg|мини|лево|250п|Артемидин храм у Ефесу]]▼
У ноћи [[21. јул]]а [[356. п. н. е.|356. године п. н. е]], човек по имену [[Херостратус]] је, у намери да се прослави и да његово име овековечи историја, запалио храм који је сагорео до темеља. Те исте ноћи рођен је и [[Александар Велики]]. Познати историчар тог доба [[Плутарх]] запазио је необичну случајност и забележио да „у тој ноћи богиња није обитавала у свом храму, јер је присуствовала рођењу будућег великог војсковође, те није могла да спаси свој храм од уништења." Током наредне две деценије храм је обновљен, у чему је значајно помогао сам [[Александар Велики|Александар Македонски]] који је у то доба већ био освојио и покорио целу [[Мала Азија|Малу Азију]].
Када је [[апостол Павле]] у [[1. век]]у н.е. посетио [[Ефес]] у намери да проповеда [[хришћанство]], суочио се са снажним култом богиње Артемиде распрострањеним у народу који није желео да га се одрекне.<ref name="аки" /> Када су [[Готи]] [[262]]. године н. е. поново разрушили храм, [[Ефежани]] су се заветовали да ће га поново обновити. Ипак, до [[4. век]]а н. е. већина Ефежана је прихватило хришћанство и храм је изгубио свој религијски значај. Последње поглавље историје везано за овај храм одиграло се [[401]]. године н. е. када га је срушио [[Свети Јован Хризостом]]. Касније је Ефес напуштен, а [[археологија|археолошка]] ископавања ове локације започела су тек крајем [[19. век]]а. Ископавањима су откривени темељи храма и пут који је водио до ове локације која је данас полумочварни предео, с обзиром да је некада на том месту било море и значајна лука Мале Азије.<ref name="аки" />
== Локација и историја ==
The Temple of Artemis (''Artemision'') was located near the ancient city of Ephesus, about {{convert|75|km}} south from the modern port city of [[İzmir]], in Turkey. Today the site lies on the edge of the modern town of [[Selçuk]].
The sacred site (''[[temenos]]'') at Ephesus was far older than the ''Artemision'' itself. [[Pausanias (geographer)|Pausanias]] was certain that it antedated the Ionic immigration by many years, being older even than the oracular shrine of Apollo at [[Didyma]].<ref>Pausanias, ''Description of Greece'' 7.2.6–8.</ref> He said that the pre-Ionic inhabitants of the city were [[Leleges]] and [[Lydia]]ns. [[Callimachus]], in his ''Hymn to Artemis'' attributed the earliest ''temenos'' at Ephesus to the [[Amazons]], legendary warrior-women whose religious practise he imagined already centered upon an image (''bretas'') of Artemis, their matron goddess. Pausanias believed that the temple pre-dated the Amazons.
Pausanias's estimation of the site's antiquity seems well-founded. Before World War I, site excavations by [[David George Hogarth]] seemed to identify three successive temple buildings. Re-excavations in 1987–88 and re-appraisal of Hogarth's account <ref>Bammer offers a critical re-appraisal of Hogarth's methods, findings and conclusions.{{Harvnb|Bammer|1990|pp=137–160}}</ref> confirmed that the site was occupied as early as the [[Bronze Age]], with a sequence of pottery finds that extend forward to [[Geometric art|Middle Geometric times]], when a [[peripteral]] temple with a floor of hard-packed clay was constructed in the second half of the 8th century BC.<ref>{{Harvnb|Bammer|1990|p=142}} noted some still earlier placements of stones, [[Helladic period|Mycenaean]] pottery and crude clay animal figurines, but warned "it is still to early to come to conclusions about a cult sequence."</ref> The peripteral temple at Ephesus offers the earliest example of a peripteral type on the coast of Asia Minor, and perhaps the earliest Greek temple surrounded by colonnades anywhere.
In the 7th century BC, a flood<ref>The flood is dated by fragmentary ceramics: {{Harvnb|Bammer|1990|p=141}}.</ref> destroyed the temple, depositing over half a meter of sand and flotsam over the original clay floor. Among the flood debris were the remains of a carved [[ivory]] plaque of a [[griffin]] and the [[Tree of Life]], apparently North Syrian, and some drilled tear-shaped [[amber]] drops of elliptical cross-section. These probably once dressed a wooden effigy (''[[xoanon]]'') of the Lady of Ephesus, which must have been destroyed or recovered from the flood. Bammer notes that though the site was prone to flooding, and raised by silt deposits about two metres between the 8th and 6th centuries, and a further 2.4 m between the sixth and the fourth, its continued use "indicates that maintaining the identity of the actual location played an important role in the sacred organization".<ref>{{Harvnb|Bammer|1990|pp=144,153}}.</ref>
== Друга фаза ==
The new temple was sponsored at least in part by [[Croesus]],<ref>see Kevin Leloux, "The Campaign Of Croesus Against Ephesus: Historical & Archaeological Considerations", in Polemos 21-2, 2018, p. 47-63 [https://www.academia.edu/38848219/The_Campaign_Of_Croesus_Against_Ephesus_Historical_and_Archaeological_Considerations_Polemos_21-2_2018_p._47-63].</ref> who founded [[Lydia]]'s empire and was overlord of Ephesus.<ref>Herodotus' statement to this effect is confirmed by the conjectural reading of a fragmentary dedicatory inscription, conserved in the British Museum (''A Guide to the Department of Greek and Roman Antiquities in the British Museum'' 84).</ref> It was designed and constructed from around 550 BC by the Cretan [[architect]] [[Chersiphron]] and his son [[Metagenes]]. It was 115 m (377 ft) long and 46 m (151 ft) wide, supposedly the first Greek temple built of marble. Its [[peripteral]] columns stood some 13 m (40 ft) high, in double rows that formed a wide ceremonial passage around the ''[[cella]]'' that housed the goddess's cult image. Thirty-six of these columns were, according to Pliny, decorated by carvings in relief. A new ebony or blackened grapewood [[Cult image|cult statue]] was sculpted by Endoios,<ref>[[Pliny's Natural History]], 16.79.213-16; Pliny's source was the Roman [[Mucianus]], who thought that the cult image by an "Endoios" was extremely ancient, however. Endoios' name appears in late 7th-century Attic inscriptions, and [[Pausanias (geographer)|Pausanias]] notes works attributed to him. Most importantly, the Ephesians of Mucianus' time maintained the tradition that a particular sculptor had created the remade image {{Harv|LiDonnici|1992|p=398}}.</ref> and a ''[[naiskos]]'' to house it was erected east of the open-air altar.
===Foundation deposit===
[[File:Stater, Phanes, 625-600 BC, Ionia (British Museum copy).jpg|left|250px|thumb| Electrotype of [[electrum]] coin from [[Ephesus#Archaic period|Ephesus]], 625–600 BC. Stag grazing right, ΦΑΕΝΟΣ ΕΜΙ ΣΕΜΑ (retrograde, “I am the badge of Phanes”).]]
[[File:Triti, Phanes, 625-600 BC, Ionia - 301224.jpg|thumb|250px|The earliest known inscribed coinage, from the foundation deposit of the Temple of Artemis: [[electrum]] coin of [[Phanes (coin issuer)|Phanes]] from [[Ephesus#Archaic period|Ephesus]], 625-600 BC. Obverse: [[Stag]] grazing right, ΦΑΝΕΟΣ (retrograde). Reverse: Two incuse punches, each with raised intersecting lines.<ref name="CNG">{{cite book |title=CNG: IONIA, Ephesos. Phanes. Circa 625-600 BC. EL Trite (14mm, 4.67 g). |url=https://www.cngcoins.com/Coin.aspx?CoinID=301224}}</ref>]]
A rich foundation deposit from this era, also called the "Artemision deposit", yielded more than a thousand items, including what may be the earliest coins made from the silver-gold alloy [[electrum]].<ref name="CNG"/> The deposit contains some of the earliest inscribed coins, those of [[Phanes (coin issuer)|Phanes]], dated to 625–600 BC from [[Ephesus]], with the legend ΦΑΕΝΟΣ ΕΜΙ ΣΗΜΑ (or similar) (“I am the badge of Phanes”), or just bearing the name ΦΑΝΕΟΣ (“of Phanes”).<ref name="CNG"/>
Fragments of bas-relief on the lowest drums of the temple columns, preserved in the British Museum, show that the enriched columns of the later temple, of which a few survive (''illustration below'') were versions of this earlier feature. [[Pliny the Elder]], seemingly unaware of the ancient continuity of the sacred site, claims that the new temple's architects chose to build it on marshy ground as a precaution against earthquakes, with lower foundation layers of fleeces and pounded charcoal.<ref>Pliny the Elder, ''Natural History'', translated by H. Rackham et al., 36. 21., Loeb Classical Library, 1938</ref>
The temple became an important attraction, visited by merchants, kings, and sightseers, many of whom paid homage to Artemis in the form of [[jewelry]] and various goods. It also offered sanctuary to those fleeing persecution or punishment, a tradition linked in myth to the Amazons who twice fled there seeking the goddess's protection from punishment, firstly by [[Dionysus]] and later, by [[Heracles]].<ref>Rigsby, Kent J., ''Asylia: Territorial Inviolability in the Hellenistic World'', University of California Press, 1996, ISBN 0-520-20098-5, pp. 385-387</ref> [[Diogenes Laertius]] claims that the misanthropic philosopher [[Heraclitus]], thoroughly disapproving of civil life at Ephesus, played [[knucklebones]] in the temple with the boys, and later deposited his writings there.<ref>[https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Diogenes_Laertius/Lives_of_the_Eminent_Philosophers/9/Heraclitus*.html Diogenes Laertius, ''Lives of the eminent philosophers'', Book 9, "Heraclitus"], Loeb edn.</ref>
===Destruction===
In 356 BC, the temple burned down. Various sources describe this as a vainglorious act of arson by a man, [[Herostratus]], who set fire to the wooden roof-beams, seeking fame at any cost; thus the term ''[[Herostratus#In language|herostratic fame]]''.<ref>Valerius Maximus, Memorable deeds and sayings, 8. 14. 5: "A man was found to plan the burning of the temple of Ephesian Diana so that through the destruction of this most beautiful building his name might be spread through the whole world."[https://penelope.uchicago.edu/Thayer/L/Roman/Texts/Valerius_Maximus/8*.html#14.ext.5 Valerius Maximus, VIII.14.ext.5]</ref> For this outrage, the Ephesians sentenced the perpetrator to death and [[damnatio memoriae|forbade anyone from mentioning his name]]; but [[Theopompus]] later noted it.<ref>{{cite book|last=Smith|first=William|title=Dictionary of Greek and Roman Biography and Mythology|year=1849|pages=439|url=http://www.ancientlibrary.com/smith-bio/1547.html|access-date=July 21, 2009|url-status=dead|archive-url=https://web.archive.org/web/20070202193125/http://www.ancientlibrary.com/smith-bio/1547.html|archive-date=February 2, 2007}}</ref> [[Aristotle]]'s [[Meteorology (Aristotle)|''Meteorology'']] describes the temple's conflagration, but not its cause.<ref>{{cite book |title=The Internet Classics Archive {{!}} Meteorology by Aristotle |author=Aristotle|chapter=Book 3 Part 1|chapter-url=http://classics.mit.edu/Aristotle/meteorology.3.iii.html|url=http://classics.mit.edu/Aristotle/meteorology.html|access-date=5 May 2021|translator=E. W. Webster}}</ref> In Greek and Roman historical tradition, the temple's destruction coincided with the birth of [[Alexander the Great]] (around 20/21 July 356 BC). [[Plutarch]] remarks that Artemis was too preoccupied with Alexander's delivery to save her burning temple; he does not specify a cause for the fire.<ref>Plutarch, ''Life of Alexander'', 1. 3. 5.</ref>
Herostratus' part in the temple's destruction has been questioned in modern scholarship. Stefan Karweise notes that any arsonist would have needed access to the wooden roof framing;<ref name="Karwiese1995">{{cite book|last=Karwiese|first=Stefan|title=Gross ist die Artemis von Ephesos: die Geschichte einer der grossen Städt der Antike|url=https://books.google.com/books?id=nTUbAAAAYAAJ|year=1995|publisher=Phoibos Verlag|language=de|isbn=978-3-901232-05-3}}</ref>{{rp|57}}
Dieter Knibbe writes of an "entire corps" of attested temple guards and custodians.<ref name="Knibbe1998">{{cite book|last=Knibbe|first=Dieter|title=Ephesus: Geschichte einer bedeutenden antiken Stadt und Portrait einer modernen Grossgrabung im 102. Jahr der Wiederkehr des Beginnes österreichischer Forschungen (1895-1997)|url=https://books.google.com/books?id=tBwMAQAAMAAJ|year=1998|publisher=P. Lang|language=de|isbn=978-3-631-32152-2}}</ref>{{rp|88{{endash}}89}}
The fire might even have been deliberately and covertly set by the temple's administrators, aware of that the temple's foundation was sinking, but prevented from re-siting it elsewhere by religious constraints;<ref name="Knibbe1998"/>{{rp|89}} Bammer has noted the conservation of the original sacred location throughout successive rebuildings, despite continued problems with flooding and foundations.<ref>{{Harvnb|Bammer|1990|pp=144,153}}.</ref> Karwiese questions the motive of Herostratus since he only divulged his purpose under torture, which does not fit a man seeking fame.<ref name="Karwiese1995"/>{{rp|57}} {{ill|Dieter Knibbe|de}} considers Herostratus a "useful idiot in the service of the priesthood."<ref name="Knibbe1998"/>{{rp|89}}
== Референце ==
{{reflist}}
== Литература ==
{{refbegin|}}
* {{cite journal |first=Irene Ringwood |last=Arnold |title=Festivals of Ephesus |journal=[[American Journal of Archaeology]] |volume=77 |issue=1 |year=1972 |pages=17–22 |doi= 10.2307/503607|jstor=503607 }}
* {{cite journal |first=Anton |last=Bammer |title=A [[Peripteros]] of the Geometric Period in the Artemision of Ephesus |journal=Anatolian Studies |volume=40 |year=1990 |pages=137–160 |doi=10.2307/3642799 |jstor=3642799 }}
* {{cite journal |first=Lynn R. |last=LiDonnici |title=The Images of Artemis Ephesia and Greco-Roman Worship: A Reconsideration |journal=[[Harvard Theological Review]] |volume=85 |issue=4 |year=1992 |pages=389–415 |doi= 10.1017/S0017816000008208|jstor=1510059 }}
* Rodríguez Moya, Inmaculada, and Víctor Mínguez. 2017. ''The Seven Ancient Wonders In the Early Modern World''. New York: Routledge.
* [[John Romer (Egyptologist)|Romer, John]], and Elizabeth Romer. 1995. ''The Seven Wonders of the World: A History of the Modern Imagination''. 1st American ed. New York: Henry Holt.
{{refend}}
== Спољашње везе ==
{{портал|Античка Грчка}}▼
{{Commonscat|Temple of Artemis in Ephesus}}
* Британски музеј [http://www.thebritishmuseum.ac.uk/compass/ixbin/hixclient.exe?_IXDB_=compass&_IXFIRST_=1&_IXMAXHITS_=1&_IXSPFX_=graphical/full/&%24+with+all_unique_id_index+is+%24=ENC111861&submit-button=summary Temple of Artemis] ([[Ephesos]]) objects
Линија 20 ⟶ 61:
* [http://www.sacred-texts.com/wmn/rca/rca04.htm Florence Mary Bennett, ''Религијски култови повезани с Амазонкама:'' (1912)]: Поглавље - III: Артемида Ефеска (текст)
* [http://penelope.uchicago.edu/~grout/encyclopaedia_romana/greece/paganism/artemis.html James Grout: ''Артемидин храм'', део Encyclopædia Romana]
* [https://www.worldhistory.org/Temple_of_Artemis_at_Ephesus/ World History Encyclopedia - Temple of Artemis at Ephesus]
* [https://web.archive.org/web/20121104044244/http://www.britishmuseum.org/explore/highlights/article_index/a/the_archaic_temple_of_artemis.aspx Temple of Artemis] ([[Ephesos]]) objects at the [[British Museum]] website
* [http://www.sacred-texts.com/wmn/rca/rca04.htm Florence Mary Bennett, ''Religious Cults Associated with the Amazons:'' (1912)]: Chapter III: Ephesian Artemis (text)
* [http://penelope.uchicago.edu/~grout/encyclopaedia_romana/greece/paganism/artemis.html James Grout: ''Temple of Artemis'', part of the Encyclopædia Romana]
* [https://penelope.uchicago.edu/Thayer/E/Gazetteer/Places/Europe/Turkey/_Periods/Greek/_Texts/LETGKB/Ephesus*.html Diana's Temple at Ephesus] (W. R. Lethaby, 1908)
* [http://www.pbase.com/dosseman/artemis Pictures of the current situation]
'''''Напомена'''''
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