Artemis and Asiarchs 353 If this is a valid approach to Acts, then the narrative of chapter 19 is not so much a source for what happened to Paul and his companions in the 50s of the 1st century CE, but rather for the situation towards the end of the century (71). For the discussion about Ephesos as newkovro" of Artemis, this means that the title was known and could be used in the late 1st century CE, even at a time when Ephesos had already officially become newkovro" of the provincial imperial cult (and when asiarchs were already prominent enough for Luke to include them in his narrative). In fact, the city’s newly acquired dignity in the imperial cult did by no means lead to a neglect of the traditional city goddess Artemis. Many building inscriptions from this period (e.g. IvE 413; 418; 424; 2034; 2035) contain dedications to both Artemis and the emperor. In 104 CE the foundation by the new citizen C. Vibius Salutaris (documented in IvE 27) included regular processions that emphasised the unique significance of Artemis as the city-goddess of Ephesos (72). In this context Luke could plausibly put a reference to Ephesos as newkovro" of Artemis on the secretary’s lips as something generally known and accepted (73). The idea that the goddess’ statue in the Artemision of Ephesos has fallen down from Zeus (to; diopetev") is not attested elsewhere, but it coheres well with the unchallenged significance of Artemis (74). For the historical discussion, this means that the ambiguous numismatic evidence for Ephesos as newkovro" of Artemis in the late 1st 100 Jahre österreichische Forschungen in Ephesos. Akten des Sympsions Wien 1995. Textband (eds. H. FRIESINGER – F. KRINZINGER) (DÖAW.PH 260 – Archäologische Forschungen 1; Wien 1999) 297-305, esp. 303-304; J.C. WALTERS, “The Coincidence of the Expansion of Christianity and the Egyptian Cults in Imperial Ephesos”, 100 Jahre österreichische Forschungen in Ephesos, 315-324, esp. 320; WITETSCHEK, Ephesische Enthüllungen 1, 255. (71) Cf. also WEREN, “Riot”, 453-456. (72) Cf. G.M. ROGERS, The Sacred Identity of Ephesus. Foundation Myths of a Roman City (London – New York 1991). See also R. STRELAN, Paul, Artemis, and the Jews in Ephesus (BZNW 80, Berlin – New York 1996) 41-83. — To be sure, in this context Ephesos is not referred to as newkovro" of Artemis. (73) Cf. FRIESEN, Twice Neokoros, 54. (74) It is often suggested that this motif creates a contrast between the “true” cult of Artemis and the mingling of religion and commerce, abhorred by Luke, that has become so evident in Demetrios’ speech (Acts 19,25-27); cf. e.g. SELINGER, “Demetriosunruhen”, 255, n. 70. In the setting of the secretary’s speech (Acts 19,35-40) it could also serve to dissociate Paul’s alleged polemic against “what has come about through (the work of) hands” (Acts 19,26) from Artemis; cf. SHAUF, Theology as History, 255-256.