Our Lady died at Ephesus, in the house called Panaya Kapulu
The tradition according to which The Holy Virgin died at Ephesus should impress itself to the attention of every believer and scholar. Pope Benedict XIV had adopted it and preached publicly "that Our Lady died at Ephesus whence she took her flight into Heaven". The renowned orientalist Charles Lenormant had declared since 1850 "that this tradition was in perfect harmony with the conclusions to which the inductions of history lead.
Whereas the Jerusalem tradition which is opposed to it is based only on apocryphal narratives of the seventh century, that of Ephesus being older has the advantage of being able to invoke in its favour arguments drawn from the Holy Scripture and History.
St John in Asia before the year 48
The silence observed in The Acts of The Apostles regarding St. John from the year 37 to the year 48-the very formal declaration of the historian Eusebius on the subject of the expulsion of the Apostles from Jerusalem and their departure between 37 and 42 - the unanimous tradition which makes of Asia Minor the field of St. John's apostolic activity and the testimony of the great Tertullianus (2nd century) according to which the Apostle came early to Asia - all these positive facts allow us te establish with likelihood that St. John came to Asia before the year 48.
The Holy Virgin who had been left to St. John's care by Our Lord Himself, could not have been left in the midst of the violent persecution which was raging in Jerusalem at the time, the chief victims of which were St. Steven in the year 37 and St James the Apostle, brother of St John, in the year 42. St Peter himself was imprisoned. Our Lady and St John must have left the deicide town for Asia in 37 or at the latest in 42. St John must have kept her with him (in sua) in Ephesus or thereabout. It is in these parts that The Holy Virgin must have died at the age of 64 according to the date generally admitted. In support of this most likely conclusion one may mention the four following facts.
- The Council Church
The existence at Ephesus as early as the 3rd century of the first large christian Church dedicated to St Mary and where the Council of 431 was held, proves that Our Lady had either lived or died at Ephesus, since Church laws then prevalent did not allow the building of Churches to venerate Saints except in places where they had lived or died.
- Council Letter
The letter of the Council Fathers to the Clergy of Constantinople clearly mentions Our Lady Theotocos and the Apostle St John the theologian, in a sentence which though eliptical leaves no doubt as to the obvious meaning which it discloses. Our Lady and St John had been present at Ephesus. The latter's tomb was there. Ephesus is also remarkable for being Our Lady's City.
- Jacobite Tradition
The Syrian Jacobite Church have always followed the Ephesian tradition since the 8th century. They confirmed their belief in the 12th and 13th century and still continue to the present day to keep it alive.
In the 17th and 18th century the Ephesus Tradition was taken up and exposed in all its strength by first rate historians, and the learned Pope Benedict XIV immediately echoed it.
- Local Tradition
The local tradition of the people of Kirkindje (Serince) is full of meaning. These last descendants of the Ephesian Christians who had taken refuge in the mountains during the Seldjukian invasion in the 11th century numbered, in 1892, over 4000 gathered in the large village of Kirkindje (Serince) and its surroundings. According to a secular tradition faithfully handed down from father to son they came every year to a small chapel on the Bulbul Dag and called in the country Panaya Kapulu, a name partly Greek and partly Turkish meaning Gate or House of Our Lady, to celebrate on the 15th August, in spite of the contrary belief of the Orthodox Church, the Passing Away of Our Lady.
These declarations, which they made in 1892, were carefully checked by an inquiry commission.
The existence, at the top of a hill in a solitary and almost inaccessible spot, of a Byzantine Chapel the ancient character of which the archaeologists have recognised in later years proves, together with the Council Basilica and two other small chapels the ruins of which are to be seen at the foot of the Coressus, that in several parts of Ephesus and throughout centuries was preserved the remembrance of the death and Assumption of Our Lady.
Discovering of the House of Virgin Mary
- Catherine Emmerich (1774-1824)
Our Lady's House was in an awful state after so many centuries of existence and neglect. The archways had collapsed and the walls had fallen in. In 1864. an inhabitant of Kirkindje had undertaken rough repairs. They were not of the happiest. In spite of the fact that they had been done over with plaster, the walls could not resist against the ravages and injury of time. In 1892 and the following years, a roof was built to protect from the weather what was still standing.
Discovering of the House of Virgin Mary
Very soon, not too credulous Father Yung, a Lazarist, and ended after a search lasting many days by discovering the spot called in the district Panaya Kapulu. After a careful study made on the spot during two days, and following two separate scientific expeditions lasting two weeks, no room was left for any doubt. Sceptics and incredulous were convinced.
The site and ruins they had before their eyes agreed in every respect with the detailed description given by Catherine Emmerich, the venerable seer who, nailed by her ailment to her bed in Dulmen in Rhenish Prussia, had never seen or known them. The numerous visitors and scientists who have since followed each other to Panaya have also ascertained this consistency.
The Revelations of Catherine Emmerich did not create Panaya. They merely helped to discover and make it known. They allowed very ancient ruins in favour of which testified already a historical tradition and a local tradition many centuries old, to be identified with the House of The Holy Virgin.
One was therefore faced with wonderful and providential facts which could not be ignored. The Lazarist Superior, Monsieur Pou-lin, spared no effort in making known the happy events to the Catholic World. Through his so numerous and so well documentated works he rightly deserves to be called the Apostle and Animator of Panaya Kapulu.
On 31st January 1892, thanks to the generosity of Sister Marie de Mandat Grancey, Superior of the Hospital, the Lazarist fathers became the owners and administrators of the place. In 1892, after a long and severe canonical inquiry, Mgr Timoni, Archbishop of Smyrna, granted permission to celebrate religious ceremonies in this chapel. The pilgrimages did not start until 1896 and followed regularly to 1914.
- Former state.
Our Lady's House was in an awful state after so many centuries of existence and neglect. The archways had collapsed and the walls had fallen in.
In 1864. an inhabitant of Kirkindje had undertaken rough repairs. They were not of the happiest. In spite of the fact that they had been done over with plaster, the walls could not resist against the ravages and injury of time. In 1892 and the following years, a roof was built to protect from the weather what was still standing. Very soon however, 36 years of forced neglect consecutive to wars and troubled times, increased the ramshackle state of the ruin. The roof was gone and more walls had fallen in. These precious relics might have disappeared altogether but for a providential and unexpected event which permitted their restoration.
Restorations of the House of The Holy Virgin
In April 1951, the Turkish government desirous to turn to full value the treasures of pagan and Christian antiquity with which the country is so rich, had the generous initiative of undertaking in the space of three months a fine motoring road from Selcuk to the top of the Holy Hill. Then, on May 6th 1951, thanks to the efforts of the Archbishopric, was founded officially the "Panaya Society,, (Panaya Kapulu Dernegi) which had as object the restoration and upkeep of the House and Chapel as well as the laying out of the surroundings so as to allow the organisation of larger pilgrimages. Work was started and satisfactorily finished thanks to the generosity of the faithful of Smyrna and of numerous foreign donors.
The work of restoration was revised and approved by a Commission comprising the directors of the Smyrna and Ephesus Museums, the chief architect of the Municipality, the Director for Touring and other state officials.
Some particularities must be mentioned. The access paths were retraced in a straight line, the esplanade was considerably enlarged, and a circular path now surrounds Our Lady s House.
The more recent walls and arches of lighter colour are easily distinguished from the darker ancient walls which were respected and are visible one foot above the ground. For the new parts, 7th century building materials, provided by the Museums Administration, were used as far as possible. As much interiorly as exteriorly, the walls have been shed of their parget to give to the building the ancient and rustic appearance demanded by public opinion.
For the same reason, the paving was made with pieces of ancient marble the irregular lines of which remind us of the remains of octogonal shaped flagging which were found buried in the ground in 1898.
In short, a special point was made of preserving as much as possible the lines and general appearance of the building. If after so many centuries of ravages and alterations some unimportant detail has disappeared, one can still find not only all the important features pointed out by the Seer, but also a number of complementary details which confirm the exactitude of her descriptions. One may judge by the following quotations borrowed from "The Life of Our Lady,, (Abbe de Cazales Tequi - 15th edition P. 372 - 383!) and put here in inverted comas and dashes so as to distinguish them better from the commentary.
" Description of the House of Virgin Mary, Ephesus"
St John took Mary in the vicinity of Ephesus four or six years after the Ascension. The house which he had had built in advance was the only stone one,,. "The front and two sides were square and the rear curved or octogonal,,: "It comprised two separate parts divided by a central hearth with light partitions on each side of it„. The entrance hall must have been added in the 7th century, as it was not bound to the central block.
"The front part,, corresponds to that part of the house which was "transformed into a chapel after Our Lady's death,,. This chapel thus prolonged the oratory at the end. It was then probably that the chimney of the central hearth as well as the partitions disappeared so as to allow larger dimensions to the central building. Judging by the building materials used the latter was restored in the 7th century. Its foundations, however, are older and date back from the 1st century. Its walls are raised above the rest of the house. It is therefore a compound work of restoration raised on the very spot of the original commemorative chapel.
- Hearth
- Oratory
- Statue
- Vestiary
- Our Lady's Bedroom
- Spring
- Panaya
- Mountain and Rocks
- Castle
- Christian Colonies
- Discoveries ( 1898 - 1899) - Coins – Sarcophagi
- On the left of the House of Virgin Mary,
- Behind the House of Virgin Mary,
- In front of the House of Virgin Mary,
- Behind the chapel,
- Way of The Cross
We visited here will on a day trip to Ephesus. The drive up the hill was beautiful! The house where Mother Mary resided it is sacred and Mother Mary house was pretty small and has been converted into a church. A wonderful small chapel within a forest with incredible view.