John Freely, The Western Shores of Turkey: Discovering the Aegean and Mediterranean Coasts 2004, p. 148; Clive Foss, Ephesus after antiquity: a late antique, Byzantine, and Turkish city, Cambridge University Press, 1979, pp. 86–89 & footnote 83.
Pausanias, 10.38.6, trans Jones and Ormerod, 1918, from perseus.org. For Artemis Protothronia as a separate aspect of Ephesian cult to Artemis, see Strelan, R., Paul, Artemis, and the Jews in Ephesus, de Gruyter, 1996, p. 157.
Strelan, Rick (1996). Paul, Artemis, and the Jews in Ephesus. pp. 57–58, footnote 83 – via Google Books.
Trombley, Frank R. (December 1995). Hellenic Religion and Christianization c. 370–529. Vol. 1. Brill. p. 145. ISBN978-9004276772.
Foss, Clive (1979). Ephesus After Antiquity: A late antique, Byzantine, and Turkish city. Cambridge University Press. pp. 86–87 & footnote 83.
Krautheimer, Richard (1986). Early Christian and Byzantine Architecture. Pelican History of Art (4th ed.). New Haven, CT / London: Yale University Press. p. 205. ISBN978-0-300-05296-1.
Stevenson, Gregory (2001). Power and Place: Temple and identity in the 'Book of Revelation'. de Gruyter. p. 70–80.
Bammer offers a critical re-appraisal of Hogarth's methods, findings and conclusions.Bammer 1990, pp. 137–160 Bammer, Anton (1990). "A Peripteros of the Geometric Period in the Artemision of Ephesus". Anatolian Studies. 40: 137–160. doi:10.2307/3642799. JSTOR3642799. S2CID164151382.
Bammer 1990, p. 142 noted some still earlier placements of stones, Mycenaean pottery and crude clay animal figurines, but warned "it is still to early to come to conclusions about a cult sequence." Bammer, Anton (1990). "A Peripteros of the Geometric Period in the Artemision of Ephesus". Anatolian Studies. 40: 137–160. doi:10.2307/3642799. JSTOR3642799. S2CID164151382.
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 notes works attributed to him. Most importantly, the Ephesians of Mucianus' time maintained the tradition that a particular sculptor had created the remade image (LiDonnici 1992, p. 398). LiDonnici, Lynn R. (1992). "The Images of Artemis Ephesia and Greco-Roman Worship: A Reconsideration". Harvard Theological Review. 85 (4): 389–415. doi:10.1017/S0017816000008208. JSTOR1510059. S2CID154679084.
Bammer offers a critical re-appraisal of Hogarth's methods, findings and conclusions.Bammer 1990, pp. 137–160 Bammer, Anton (1990). "A Peripteros of the Geometric Period in the Artemision of Ephesus". Anatolian Studies. 40: 137–160. doi:10.2307/3642799. JSTOR3642799. S2CID164151382.
Bammer 1990, p. 142 noted some still earlier placements of stones, Mycenaean pottery and crude clay animal figurines, but warned "it is still to early to come to conclusions about a cult sequence." Bammer, Anton (1990). "A Peripteros of the Geometric Period in the Artemision of Ephesus". Anatolian Studies. 40: 137–160. doi:10.2307/3642799. JSTOR3642799. S2CID164151382.
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 notes works attributed to him. Most importantly, the Ephesians of Mucianus' time maintained the tradition that a particular sculptor had created the remade image (LiDonnici 1992, p. 398). LiDonnici, Lynn R. (1992). "The Images of Artemis Ephesia and Greco-Roman Worship: A Reconsideration". Harvard Theological Review. 85 (4): 389–415. doi:10.1017/S0017816000008208. JSTOR1510059. S2CID154679084.
Florence Mary Bennett, Religious Cults Associated with the Amazons (1912): Chapter III: Ephesian Artemis (on-line text).
semanticscholar.org
api.semanticscholar.org
Bammer offers a critical re-appraisal of Hogarth's methods, findings and conclusions.Bammer 1990, pp. 137–160 Bammer, Anton (1990). "A Peripteros of the Geometric Period in the Artemision of Ephesus". Anatolian Studies. 40: 137–160. doi:10.2307/3642799. JSTOR3642799. S2CID164151382.
Bammer 1990, p. 142 noted some still earlier placements of stones, Mycenaean pottery and crude clay animal figurines, but warned "it is still to early to come to conclusions about a cult sequence." Bammer, Anton (1990). "A Peripteros of the Geometric Period in the Artemision of Ephesus". Anatolian Studies. 40: 137–160. doi:10.2307/3642799. JSTOR3642799. S2CID164151382.
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 notes works attributed to him. Most importantly, the Ephesians of Mucianus' time maintained the tradition that a particular sculptor had created the remade image (LiDonnici 1992, p. 398). LiDonnici, Lynn R. (1992). "The Images of Artemis Ephesia and Greco-Roman Worship: A Reconsideration". Harvard Theological Review. 85 (4): 389–415. doi:10.1017/S0017816000008208. JSTOR1510059. S2CID154679084.
Pausanias, 10.38.6, trans Jones and Ormerod, 1918, from perseus.org. For Artemis Protothronia as a separate aspect of Ephesian cult to Artemis, see Strelan, R., Paul, Artemis, and the Jews in Ephesus, de Gruyter, 1996, p. 157.
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."Valerius Maximus, VIII. 14. ext. 5
