İzmir

Area : 11.973 km²

Population : 3.370.866 (2000)

Traffic Code : 35

İzmir is the third biggest city in Turkey, with a population of around 2.5 million, the second biggest port after Istanbul, and a good transport hub. Once the ancient city of Smyrna, it is now a modern, developed, and busy commercial centre, set around a huge bay and surrounded by mountains and was. The broad boulevards, glass-fronted buildings and modern shopping centres are dotted with traditional red-tiled roofs, the 18th century market, and old mosques and churches, although the city has an atmosphere more of Mediterranean Europe than traditional Turkey.

The climate is comfortable, with a relatively mild summer due to the refreshing breeze from the Aegean. The long attractive palm-fringed promenade, Birince Kordon, which stretches the entire length of the city up to the Alsancak Ferry Terminal, is a popular spot for evening walks, and there are many cafes along the waterfront. Izmir has a good selection of culture and entertainment, from the Archaeological and Ethnographic Museums, to the Izmir State Opera and Ballet and Izmir State Symphony Orchestra, to the many bars and clubs. The cosmopolitan and lively city gets even busier during the International Izmir Festival (mid-June to mid-July) with music and dance, with performances also in nearby Cesme and Ephesus.

Districts : Balcova, Cigli, Gaziemir, Karsiyaka, Konak, Aliaga, Bayindir, Bergama, Beydag, Bornova, Buca, Cesme, Dikili, Foca, Karaburun, Kemalpasa, Kinik, Kiraz, Menderes, Menemen, Narlibahce, Odemis, Seferihisar, Selcuk, Tire, Turbalı and Urla.

Selçuk

Bergama

Çeşme

Foça

Aliağa: Aliağa, which is 60 km. north of İzmir, have signes of İzmir and Bergama civilizations. 4 of the 12 cities, composing the biggest and most important ones among Aiol cities, whose number is exceeding 30 at Aegean coasts, are within Aigaia, Kyme, Myrna and Gryneion province territories.
Dikili: Dikili is a pretty province and popular summer resort, around 120km north of Izmir. Candarli is nearby, and the area is full of natural beauty as well as historical interest. There is a crater lake in Medivenli village, and pine groves and ancient caverns in Demirtas and Delitas. The area is also famous for its hot springs, which can be found in Nebiler, Bademli and Kocaoba villages. The port at Dikili is large enough for three passenger ships, and is a good transport connection.

Seferihisar: Teos antic city at Sığacık region, Karaköse ruins at Doğanbey - Gerenalanı region, former settlement area constructed within castle and castle, constructed by Ottomans at Sığacık, monumental structures of Seljukian and Ottoman period at province center of the province, whose settlement history reaches till 1000 B. C., are composing the archeological and historical source potential of the region. Seferihisar has beautiful beaches and bays with its 27 km. Coastal band.

Menderes: Menderes province, which draws attention with its satsuma, beautiful bays and historical values, is 20 km. away from İzmir. Lebedos Antic City is at west of province at Ürkmez region. Ruins of Kolophon, Klaros, Notion and Lebedos Antic Cities, which are on Menderes - Seljukian road as adjacent to each other, are composing the important archeological sources of the province. Gümüldür borough is the producer region of Satsuma, which is a world famous kind of tangerine. Özdere is one of the nine big tourism regions of Aegean Region, and it is a tourism borough where amateur fishermen can fish besides its clear sea and coast. Various colored and shaped beads which are produced in natives at Görece Village of Menderes, are drawing attention of national and international tourists.

Karaburun: Karaburun is at the northern point of the Urla Peninsula, and its northern and western coasts have beautiful bays surrounding the Izmir bay. There were settlements in this area which date back to the Stone Age, and excavations have indicated it was a developed cultural centre during the Hittite period, then a trading centre during the Aiol, Lydia and Roman civilisations. It is now the newest suburb of Izmir, and has a couple of small guest houses and fish restaurants. Its most dramatic feature is the setting, with villages and orchards clinging to the steep rock face. There is a bus service in the area, although private vehicles offer more possibilities for exploring.

Urla: Urla is in the middle of the peninsula and holds all the characteristics of the Aegean. It lies 38km west of Izmir and used to be a cultural centre with remains unearthed dating back to the Hitties. It was originally the site of the Ionian city of Clazomenae, with probably the oldest regularly used port in the world. Pieces of art and sculpture found during excavations are now exhibited in the Louvre, Athens National Museum and Izmir Archaeology Museum.

Torbalı: An ancient Ionian city, famous for its wines and religious centre, has three marble alters devoted to the Roman Emperor August and his foster child Germanikys, in an ancient theatre which dominates the valley. Pieces of art found during excavations are exhibited in Izmir and Ephesus museums. The town has the remains of an old port and a few holiday complexes, and is set attractively against a pine forest.

Ödemiş: The north of Odemis, which is 113km southeast of Izmir, are the ruins of Hypaiapa. The historical importance of the region began with Birgi, west of Odemis, which was the capital during the Aydinogullari period and contained outstanding examples of Seljuk and Ottoman architecture. Birgi has been on the World Cultural Heritage list since 1994, and points of interest here include Cakiraga Mansion, Imam-i Birgivi Medrese and Sultan Sah Mausoleum.

Tire: One of the largest towns in the area, Tire is 82km southeast of Izmir and lies at the foot of the Aydin Mountains. Its long cultural heritage includes periods under the Hittites, Frygians, Lydians, Persians, Romans and Byzantines, and developed its strong links with the economy during the Ottoman period. The town has an attractive old quarter with many impressive examples of Islamic architecture, and a lively Tuesday market influenced by the gypsy population in the surrounding villages.

Kemalpaşa: The historical background of Kemalpasa, which lies 29km west of Izmir, dates back to 1300 BC. It was host to the Akkads, Hitties, Seljuk and Ottoman civilisations, and was a resort between the Art and Ion cities during Roman and Byzantine times. The only remains from the Hittites in the Aegean region is the Karabel relief, which is in the province. Previously known in ancient times as Nymphaion, the town lies at the foot of Nif mountain at 200m altitude, and is best known for its cherries and pine forests.

Ephesus - Izmir - Turkiye

Neolithic age

The area surrounding Ephesus was already inhabited during the Neolithic Age (about 6000 BC) as was revealed by the excavations at the nearby hoyuk (artificial mounds known as tells) of Arvalya and Cukurici.

Bronze age

Excavations in recent years have unearthed settlements from the early Bronze Age at the Ayasuluk Hill. In 1954 a burial ground from the Mycenaean era (1500-1400 BC) with ceramic pots was discovered close to the ruins of the basilica of St. John. [5] This was the period of the Mycenaean Expansion when the Achaioi (as they were called by Homer) settled in Ahhiyawa during the 14th and the 13th centuries BC. Scholars believe that Ephesus was founded on the settlement of Apasa (or Abasa), a Bronze Age-city noted in 14th century BC Hittite sources as in the land of Ahhiyawa. [6]

Dark age
Site of the Temple of Artemis in the town of Selçuk, near Ephesus

The city of Ephesus itself was founded as an Attic-Ionian colony in the 10th century BC on the Ayasuluk Hill, three kilometers from the center of antique Ephesus (as attested by excavations at the Seljuk castle during the 1990s). The mythical founder of the city was a prince of Athens named Androklos, who had to leave his country after the death of his father, king Kadros. According to legend, he founded Ephesus on the place where the oracle of Delphi became reality (”A fish and a boar will show you the way”). Androklos drove away most of the native Carian and Lelegian inhabitants of the city and united his people with the remainder. He was a successful warrior and, as king, he was able to join the twelve cities of Ionia together into the Ionian League. During his reign the city began to prosper. He died in a battle against the Carians when he came to the aid of Priene, another city of the Ionian League. [7] Androklos and his dog are depicted on the Hadrian temple frieze, dating from the second century. Later, Greek historians such as Pausanias, Strabo and the poet Kallinos, and the historian Herodotos however reassigned the city’s mythological foundation to Ephos, queen of the Amazons.

The Greek goddess Artemis and the great Anatolian goddess Kybele were identified together as Artemis of Ephesus. The many-breasted “Lady of Ephesus”, identified with Artemis, was venerated in the Temple of Artemis, one of the Seven Wonders of the World and the largest building of the ancient world according to Pausanias (4.31.8). Pausanius mentions that the temple was built by Ephesus, son of the river god Caystrus. [8] before the arrival of the Ionians. Of this structure, scarcely a trace remains.

[edit] Archaic period

About 650 BC Ephesus was attacked by Cimmerians who razed the city, including the temple of Artemis. A few small Cimmerian artifacts can be seen at the archaeological museum of Ephese.

When the Cimmerians had been driven away, the city was ruled by a series of tyrants. After a revolt by the people, Ephesus was ruled by a council called the Kuretes. The city prospered again, producing a number of important historical figures, such as the iambic poets Callinus [9] and the satirist Hipponax, the philosopher Heraclitus, the great painter Parrhasius and later the grammarian Zenodotos, the physicians Soranus and Rufus.

About 560 BC Ephesus was conquered by the Lydians under the mighty king Croesus. He treated the inhabitants with respect, despite ruling harshly, and even became the main contributor to the reconstruction of the temple of Artemis.[10] His signature has been found on the base of one of the columns of the temple (now on display in the British Museum). Croesus made the populations of the different settlements around Ephesus regroup (synoikismos) in the vicinity of the Temple of Artemis, enlarging the city.

Later in the same century, the Lydians under Croesus invaded Persia. The Ionians refused a peace offer from Cyrus the Great, siding with the Lydians instead. After the Persians defeated Croesus the Ionians offered to make peace but Cyrus insisted that they surrender and become part of the empire.[11] They were defeated by the Persian army commander Harpagos in 547 BC. The Persians then incorporated the Greek cities of Asia Minor into the Achaemenid Empire. Those cities were then ruled by satraps.

[edit] Classical period

Ephesus continued to prosper. But when taxes continued to be raised under Cambyses II and Darius, the Ephesians participated in the Ionian Revolt against Persian rule in the Battle of Ephesus (498 BC), an event which instigated the Greco-Persian wars. In 479 BC, the Ionians, together with Athens and Sparta, were able to oust the Persians from Anatolia. In 478 BC, the Ionian cities entered with Athens and Sparta the Delian League against the Persians. Ephesus did not contribute ships, but only participated with financial support by offering the treasure of Apollo to the goddess Athena, protector of Athens.

During the Peloponnesian War, Ephesus was first allied to Athens[citation needed] but sided in a later phase, called the Decelean War, or the Ionian War with Sparta, which also had received the support of the Persians. As a result, the rule over the kingdoms of Anatolia was ceded again to Persia.

These wars didn’t affect much the daily life in Ephesus. In those times, Ephesus was surprisingly modern in their social relations. They allowed strangers to integrate. Education was much valued. Through the cult of Artemis, the city also became a bastion of women’s rights. Ephesus even had its female artists. In later times Pliny mentions having seen at Ephesus a representation of the goddess Diana by Timarata, the daughter of a painter.

In 356 BC the temple of Artemis was burnt down, according to legend, by a lunatic called Herostratus. By coincidence, this was the night that Alexander the Great was born. The inhabitants of Ephesus started at once with the restoration and even planning a larger and grander temple.
Historical Map of Ephesus, from Meyers Konversationslexikon 1888

[edit] Hellenistic period

When Alexander the Great defeated the Persian forces at the Battle of Granicus in 334 BC, the Greek cities of Asia Minor were liberated. The pro-Persian tyrant Syrpax and his family were stoned to death and Alexander was greeted warmly in Ephesus when he entered it in triumph. When he saw that the temple of Artemis was not yet finished, he proposed to finance the temple and have his name as an inscription of the front. But the inhabitants of Ephesus refused, claiming that it was not fitting for a god to build a temple for another god. After the death of Alexander in 323 BC, Ephesus came under the rule of Lysimachus, one of Alexander’s generals, in 290 BC.

As the river Cayster was silting up the harbour, the resulting marshes were the cause of malaria and many deaths among the inhabitants. The people of Ephesus were forced to move to a new settlement 2 kilometers further on, when the king flooded the old city by blocking the sewers. [12] This settlement was called after the king’s second wife Arsinoe II of Egypt. After Lysimachus had destroyed the nearby cities of Lebedos and Colophon in 292 BC, he relocated their inhabitants to the new city. The architectural layout of the city would remain unchanged for the next 500 years.

Ephesus revolted after the treacherous death of Agathocles, giving the Syrian king Seleucus I Nicator an opportunity for removing and killing Lysimachus, his last rival, at the Battle of Corupedium in 281 BC. After the death of Lysimachos the town took again the name of Ephesus.

Thus Ephese became part of the Seleucid Empire. After the murder of king Antiochus II Theos and his Egyptian wife, pharao Ptolemy III invaded the Seleucid Empire and the Egyptian fleet swept the coast of Asia Minor. Ephesus came under Egyptian rule between 263-197 BC.

When the Seleucid king Antiochus III the Great tried to regain the Greek cities of Asia Minor, he came in conflict with Rome. After a series of battles, he was defeated by Scipio Asiaticus at the Battle of Magnesia in 190 BC. As a result, Ephesus came under the rule of the Attalid king of Pergamon Eumenes II (197-133 BC). When his grandson Attalus III died without male children of his own, he left his kingdom to the Roman Republic.
The Roman Theater at Ephesus.
The Temple of Hadrian.

[edit] Roman Period

Ephesus became subject of the Roman Republic. The city felt at once the Roman influence. Taxes rose considerably and the treasures of the city were systematically plundered. In 88 BC Ephesus welcomed Archelaus, a general of Mithridates the Great, king of Pontus, when he conquered Western Anatolia. This led to the Asiatic Vespers, the slaughter of 80,000 Roman citizens in Asia Minor, or any person who spoke with a Latin accent. Many had lived in Ephesus. But when they saw how badly the people of Chios had been treated by Zenobius, a general of Mithridates, they refused entry to his army. Zenobius was invited into the city to visit Philopoemen (the father of Monima, the favorite wife of Mithridates) and the overseer of Ephesus. As the people expected nothing good of him, they threw him into prison and murdered him. Mithridates took revenge and inflicted terrible punishments. However, the Greek cities were given freedom and several substantial rights. Ephesus became, for a short time, self-governing. When Mithridates was defeated in the First Mithridatic War by the Roman consul Lucius Cornelius Sulla, Ephesus came back under Roman rule in 86 BC. Sulla imposed a huge indemnity, along with five years of back taxes, which left Asian cities heavily in debt for a long time to come. [13]

When Augustus became emperor in 27 BC, he made Ephesus instead of Pergamum the capital of proconsular Asia, which covered the western part of Asia Minor. Ephesus entered an era of prosperity. It became the seat of the governor, growing into a metropolis and a major center of commerce. It was second in importance and size only to Rome. [14] Ephesus has been estimated to be in the range of 400,000 to 500,000 inhabitants in the year 100, making it the largest city in Roman Asia and of the day. Ephesus was at its peak during the first and second century AD.

The city was famed for the Temple of Artemis (Diana) [15], who had her chief shrine there, the Library of Celsus, and its theatre, which was capable of holding 25,000 spectators. This open-air theater was used initially for drama, but during later Roman times gladiatorial combats were also held on its stage, with the first archaeological evidence of a gladiator graveyard found in May 2007.[16] The population of Ephesus also had several major bath complexes, built at various points while the city was under Roman rule. The city had one of the most advanced aqueduct systems in the ancient world, with multiple aqueducts of various sizes to supply different areas of the city, including 4 major aqueducts.

The city and the temple were destroyed by the Goths in 263. This marked the decline of the splendour of the city.

[edit] Byzantine era (395-1071)

Ephesus remained the most important city of the Byzantine Empire in Asia after Constantinople in the 5th and 6th centuries. The emperor Constantine I rebuilt much of the city and erected a new public bath. In 406 John Chrysostom, archbishop of Constantinople, ordered the destruction of the Temple of Artemis. [17] Emperor Flavius Arcadius raised the level of the street between the theatre and the harbour. The basilica of St. John was built during the reign of emperor Justinian I in the sixth century.

The town was again partially destroyed by an earthquake in 614.

The importance of the city as a commercial centre declined as the harbour slowly filled with silt from the river (today, Küçük Menderes) despite repeated dredges during the city’s history.[18] (Today, the harbor is 5 kilometers inland). The loss of its harbor caused Ephesus to lose its access to the Aegean Sea, which was important for trade. People started leaving the lowland of the city for the surrounding hills. The ruins of the temples were used as building blocks for new homes. Marble sculptures were ground to powder to make lime for plaster.

Sackings by the Arabs first in the year 654-655 by caliph Muawiyah I, and later in 700 and 716 hastened the decline further.

When the Seljuk Turks conquered it in 1071-1100, it was a small village. The Byzantines resumed control in 1100 and changed the name of the town into Hagios Theologos. They kept control of the region until 1308. Crusaders, passing through, were surprised that there was only a small village, called Ayasalouk, where they had expected a bustling city with a large seaport. Even the temple of Artemis was completely forgotten by the local population.

[edit] Turkish era

The town was conquered in 1304 by Sasa Bey, an army commander of the Menteşoğullari principality. Shortly afterwards, it was ceded to the Aydinoğullari principality that stationed a powerful navy in the harbour of Ayasluğ (the present-day Selçuk, next to Ephesus). Ayasoluk became an important harbour, from where the navy organised raids to the surrounding regions.

The town knew again a short period of flourishing during the 14th century under these new Seljuk rulers. They added important architectural works such as the İsa Bey Mosque, caravansaries and Turkish bathhouses (hamam).

They were incorporated as vassals into the Ottoman Empire for the first time in 1390. The Central Asian warlord Tamerlane defeated the Ottomans in Anatolia in 1402 and the Ottoman sultan Bayezid I died in captivity. The region was restored to the Anatolian Turkish Beyliks. After a period of unrest, the region was again incorporated into the Ottoman Empire by sultan Mehmed II in 1425.

Ephesus was eventually completely abandoned in the 15th century and lost her former glory. Nearby Ayasluğ was renamed Selçuk in 1914.

[edit] Ephesus and Christianity
Photo of a 15th Century map showing Ephesus

Ephesus was an important center for early Christianity from the AD 50s. From AD 52-54, Paul lived here, working with the congregation and apparently organizing missionary activity into the hinterlands.[19] He became embroiled in a dispute with artisans, whose livelihood depended on selling the statuettes of Artemis in the Temple of Artemis (Acts 19:23–41). He wrote between 53 and 57 A.D. the letter 1 Corinthians from Ephesus (possibly from the “Paul tower” close to the harbour, where he was imprisoned for a short time). Later Paul wrote to the Christian community at Ephesus, according to tradition, while he was in prison in Rome (around 62 A.D.)

Anatolia was associated with John,[20] one of the chief apostles, and the Gospel of John might have been written in Ephesus, c 90-100.[21] Ephesus was one of the seven cities addressed in Revelation (2:1–7), indicating that the church at Ephesus was still strong.

Two decades later, the church at Ephesus there was still important enough to be addressed by a letter written by Bishop Ignatius of Antioch to the Ephesians in the early 2nd century AD, that begins with, “Ignatius, who is also called Theophorus, to the Church which is at Ephesus, in Asia, deservedly most happy, being blessed in the greatness and fullness of God the Father, and predestinated before the beginning of time, that it should be always for an enduring and unchangeable glory” (Letter to the Ephesians). The church at Ephesus had given their support for Ignatius, who was taken to Rome for execution.

The house of the Virgin Mary (Turkish: Meryem Ana, meaning “Mother Mary”), about 7 kilometers from Selçuk, is believed to have been the last home of Mary, mother of Jesus. It is a popular place of pilgrimage which has been visited by three recent popes.

The Church of Mary close to the harbor of Ephesus was the setting for the Third Ecumenical Council in 431, which resulted in the condemnation of Nestorius. A Second Council of Ephesus was held in 449, but its controversial acts were never approved by the Catholics. It came to be called the Robber Council of Ephesus or Robber Synod of Latrocinium by its opponents.