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Tiresias: The Ancient Mediterranean Religions Source Database

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subject book bibliographic info
asclepius/asklepios, cult of Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 413, 425, 430, 481
asclepius/asklepios, cult of asclepius merre Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 712
asklepios Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 236
Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 120, 155, 156, 165, 166, 173, 183
Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 17, 18
Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 243, 252
Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 74, 75, 87, 91, 92, 93, 96, 97, 100, 101, 102, 209, 210, 211, 212
Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 21, 169, 200, 201, 202, 205, 206, 207, 208, 209, 210, 211, 212, 213, 214, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 236, 237, 238, 249
Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 323, 331
Gaifman (2012), Aniconism in Greek Antiquity, 72, 73
Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 193, 203, 255, 274
Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 402, 404, 405, 1021, 1034, 1045, 1063
Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 33, 146, 148, 259, 260, 261, 262, 272, 276, 310, 311
Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 17, 32, 43, 44, 50, 76, 81, 88, 97, 144, 153, 187, 195, 229, 243
Pucci (2016), Euripides' Revolution Under Cover: An Essay, 5, 9
Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 13, 20, 22, 23, 116, 117, 118, 120, 121, 122, 123, 124, 125, 127, 130, 131, 133, 135, 136, 137, 138, 144, 145, 146, 148, 149, 150, 153, 154, 158, 159, 161, 162, 163, 164, 165, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 202, 203, 204, 205, 206, 207, 208, 209, 210, 211, 212, 213, 214, 215, 216, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252, 253, 254, 255, 256, 257, 258, 259, 260, 261, 262, 263, 264, 265, 266, 267, 268, 269, 270, 812
Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 21, 22, 23, 24, 174, 175, 184
Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 156, 157, 158, 161, 179, 184, 199, 252, 254
Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 123, 124, 136, 139, 140, 143, 152, 245
Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 121, 131, 147, 148, 157, 193, 356
Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 323
Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 139, 140
Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 41, 91, 92, 108, 136, 400, 402, 403, 404, 407, 409, 410, 411, 413, 416, 417, 418
asklepios's, cult in athens, peloponnesian war, introduction of Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 42, 43
asklepios, accompanied by daughters, aristophaness plutus incubation scene Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 223, 224, 239
asklepios, accompanied by family members in dreams Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 223, 224, 225, 239
asklepios, accompanied by serpents, aristophaness plutus incubation scene Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 135, 215, 239
asklepios, aigeōtēs, asklepios Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 209
asklepios, alexandria, cult of Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 343, 426
asklepios, amphiaraos, and Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 104, 183, 255, 256, 270, 272, 273, 282, 292, 295, 315, 627
asklepios, amphiaraos, similarities with Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 104, 255, 256, 258, 270, 272, 273
asklepios, and amphiaraos Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 104, 183, 255, 256, 270, 272, 273, 282, 292, 295, 315, 627
asklepios, and antiochos of aegae Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 173, 174
asklepios, and chronic ailments Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 23, 213, 214, 227, 365
asklepios, and glykon Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 117
asklepios, and hypnos/somnus and oneiros Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 677, 678, 679, 680, 681, 682, 683, 684, 685, 686, 687, 688
asklepios, and incubation reliefs Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 218, 219, 220, 221, 222, 223, 224, 225, 226, 635, 636, 637, 638, 639, 640, 641, 642, 643, 644, 645, 646, 647, 648, 649, 650, 659
asklepios, and incubation reliefs, accompanied by related divinities Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 223, 224, 225
asklepios, and incubation reliefs, applying healing touch Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 219, 220
asklepios, and incubation reliefs, observing related divinity treating patient Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 225
asklepios, and incubation reliefs, performing head operation, ? Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 219
asklepios, and incubation reliefs, problem of whether reliefs show incubation stoa Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 136, 137
asklepios, and incubation reliefs, question of reliefs accurately representing dreams Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 221, 223, 224, 225
asklepios, and incubation reliefs, representation of animal skins and bedding materials Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 221, 222, 223, 255, 256, 258
asklepios, and incubation reliefs, representation of patients family members Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 225, 226
asklepios, and incubation reliefs, representation of physician, ? Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 645, 646
asklepios, and isis cults, mantineia, dedicatory inscription from Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 346
asklepios, and jupiter dolichenus Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 538
asklepios, and marcus aurelius Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 120
asklepios, and mnemosyne Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 161, 195, 250, 251, 252, 688
asklepios, and rational medicine Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 25, 26, 27, 28, 215, 226, 227, 230, 231, 235
asklepios, and salus Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 345
asklepios, and sarapis Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 145, 332, 343, 344, 345, 346, 347, 350, 367
asklepios, and sarapis stele, lepcis magna Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 344
asklepios, and sarapis, asklepios, magical amulets with Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 347
asklepios, and sarapis, hygieia sōteira, in magical amulets with Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 347
asklepios, and sarapis, magic, amulets with Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 347
asklepios, and socrates Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 263
asklepios, and sophocles Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 308
asklepios, and tyche Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 159, 250
asklepios, and, dreams Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 91, 92, 93
asklepios, apobatērios, asklepios Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 178
asklepios, apotheosis, of Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 219
asklepios, artemidorus, dreams of Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 14, 15, 263, 264
asklepios, as alternative to physicians Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 23, 24, 25, 124, 213, 214, 362, 363, 791
asklepios, as doctor Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 200, 201, 202, 205, 206, 207, 208, 209, 210, 211, 212, 213, 214, 217, 238
asklepios, as healer of animals Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 214, 263, 306
asklepios, as healer of poor Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 515
asklepios, as oracular god Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 22, 23, 30, 116, 117, 203
asklepios, as physician or surgeon in dreams Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 175, 176, 191, 215, 217, 218, 221, 224, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238
asklepios, as promoter of fertility Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 215, 216, 604, 606, 607
asklepios, as protector of health Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 173, 174, 262, 263, 264
asklepios, associated with dogs and keepers/hunters in peiraeus lex sacra Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 251
asklepios, at deir el-bahari, hymns, inscribed, hymn to Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 425
asklepios, at epidauros Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 221, 222
asklepios, at epidauros, sanctuary of Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 209, 210, 211, 212
asklepios, at kos Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 90, 311
asklepios, at olbia Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 345
asklepios, athenodoros dipinto as aretalogy, for Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 118
asklepios, attributed to aelius aristides, hymns, inscribed, hymn to Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 200
asklepios, brought to rome in response to plague, plague, cult of Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 182, 206
asklepios, by greek visitors, deir el-bahari, sanctuary of amenhotep and imhotep, imhotep worshiped as Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 425, 454, 455, 456, 461, 473
asklepios, christian, hierapolis Huttner (2013), Early Christianity in the Lycus Valley, 339
asklepios, comparison with christian incubation Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 747, 759, 773, 778, 790, 791, 792, 793, 795, 802
asklepios, cult of Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 205, 222, 223, 224
asklepios, cult, archias of pergamon, founder of Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 244
asklepios, cult, hierapolis, phrygia Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 213
asklepios, cult, sparta, and Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 182
asklepios, cults origin at trikka Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 178, 202, 672
asklepios, cure of aristarchos of tegea, tragic poet Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 184
asklepios, cure through ephesos, dedication alluding to incubation, ? Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 35, 212, 213
asklepios, dedications Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 387, 407, 408, 409, 413, 844, 862, 903, 995, 1015, 1035, 1044, 1117
asklepios, dedications of ears or eyes Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 199, 215, 352, 353
asklepios, dedications representing mythological figures Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 687, 688
asklepios, described as sitting, aristophaness plutus incubation scene Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 225
asklepios, dora Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 111
asklepios, dream, asklepios, surgery prompted by Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 198, 199
asklepios, dreams, in greek and latin literature, aelius aristides, speech concerning Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 200
asklepios, employing medicine, aristophaness plutus incubation scene Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 230
asklepios, ephesos, hygieia, hypnos statues in gymnasium Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 682, 687
asklepios, epidauros asklepieion, sacred bath/bath of Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 150, 244
asklepios, epidauros miracle inscriptions, surgery performed by Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 175, 176, 177
asklepios, epidauros miracle inscriptions, testimony with servants accompanying Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 224
asklepios, epidauros, temple of Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 59, 60
asklepios, epigraphical terms for incubation Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 10, 11
asklepios, epiphany in literary papyrus, dreams, in egyptian literature Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 430
asklepios, epiphany, literary and sub-literary works, egypt, greek, oxyrhynchus fragment with Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 430
asklepios, establishment in attica Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 104, 186
asklepios, etymology of name Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 220
asklepios, euthydemos, priest of Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 42, 153
asklepios, factors necessitating incubation Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 214
asklepios, family of Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 213, 214, 215, 216, 217, 218, 219
asklepios, father of hygieia Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 117, 118
asklepios, from athenian asklepieion for cured gout, hymns, inscribed, hymn to Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 183, 184, 236
asklepios, from athens, hymns, inscribed, short hymn to Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 220
asklepios, galen, and Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 25, 120
asklepios, glykon Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 197
asklepios, glykon new Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 159
asklepios, glykon, as new Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 117
asklepios, god and cult Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 31, 34, 71, 79, 80, 233, 234, 242, 350, 372, 431, 497
asklepios, god and cult, sanctuary at epidaurus Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 506, 508, 509, 510, 512, 514, 625
asklepios, gortynios, asklepios Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 148
asklepios, greek god, asclepius Rizzi (2010), Hadrian and the Christians, 10, 121, 122, 125, 127
asklepios, healing by touch, aristophaness plutus incubation scene Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 221
asklepios, healing cult of Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 85, 89, 199, 200
asklepios, healing narratives, deir el-bahari, sanctuary of amenhotep and imhotep, polyaratos ostrakon and Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 266, 463
asklepios, healing touch and healing hands metaphor Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 206, 207, 217, 218, 219, 220, 221
asklepios, hermetism, horoscopal text with hermes and Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 425
asklepios, hermokrates of phokaia, sophist, prescription from Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 117, 230
asklepios, hydrotherapy, in cult of Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 123, 153, 159, 161, 162, 163, 239, 240, 244, 245, 246, 247, 248, 249
asklepios, hygieia and hypnos, athens asklepieion, dedication to Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 682
asklepios, hygieia, and Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 35, 117, 118, 158, 183, 188, 212, 213, 345, 346, 538, 677, 682, 688
asklepios, hypnos/somnus, and Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 677, 678, 679, 680, 681, 682, 683, 684, 685, 686, 687, 688
asklepios, iatros, asklepios Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 308, 561, 562, 563
asklepios, imhotep, identified with, and distinct from Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 424, 425
asklepios, in artemidorus Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 14, 15, 263, 264
asklepios, in athens Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 205
asklepios, in athens, periclean plague, and establishment of cult of Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 104
asklepios, in demes Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 397, 399, 403, 404, 950, 982
asklepios, in epidauros, epidauros asklepieion, carian dedication to Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 120, 121
asklepios, in fragmentary aretalogy or novel Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 430
asklepios, introduction to athens Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 682, 686, 687, 1028, 1029, 1069, 1103
asklepios, julian, and Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 695
asklepios, julian, praise of Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 220
asklepios, killed by, zeus Pucci (2016), Euripides' Revolution Under Cover: An Essay, 5, 9
asklepios, lack of verse oracles in dreams Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 348
asklepios, lebena asklepieion, dedication to zeus sarapis Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 344
asklepios, lebena asklepieion, surgery performed by Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 191, 192, 215, 217, 221
asklepios, legionary dedication from tarraconnensis Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 345
asklepios, libanius, and Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 23, 363, 689, 690, 691, 692, 693, 694, 695, 696, 697, 698, 699, 700, 701, 702, 703, 704, 705, 707, 708, 709, 710, 711, 712
asklepios, libanius, autobiography and Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 704, 705, 707
asklepios, libanius, dreams from Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 705, 711
asklepios, libanius, drug prescribed by Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 700, 701, 704, 705, 708
asklepios, lightning, against Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 210, 222, 223, 224, 225
asklepios, locating missing persons/objects, epidauros miracle inscriptions, testimonies about Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 116
asklepios, menander, possible fragment pertaining to Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 11, 118
asklepios, mounychios, asklepios Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 188
asklepios, of aegae in epidauros dedication Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 209
asklepios, of aegae in epidauros dedication, hygieias cult Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 209
asklepios, of aegae in epidauros dedication, importance to cilicians Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 698, 699
asklepios, of aegae in epidauros dedication, literary evidence for incubation Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 9, 209
asklepios, of aegae in epidauros dedication, proximity to antioch Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 696
asklepios, of aegae in epidauros dedication, reopened by julian Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 209, 210, 695, 698
asklepios, of aegae in epidauros dedication, under christian emperors Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 209, 210, 695
asklepios, of aegae in epidauros dedication, worshipers from tarsus Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 696, 698, 699, 702
asklepios, orgeones Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 397, 402, 404, 687, 1106
asklepios, paneas Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 112
asklepios, performing operations, aelius aristides, comments on Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 217
asklepios, pergamenos Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 149
asklepios, pergamon asklepieion, temple of zeus Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 144, 145
asklepios, personified as epios Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 220, 305
asklepios, polemo, sophist, prescription from Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 230, 231
asklepios, pool of bethesda Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 100, 101, 102
asklepios, posidippus, iamatika epigrams Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 216, 217
asklepios, prescriptions attributed to, asklepios, Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 23, 25, 29, 169, 170, 171, 190, 191, 192, 198, 218, 227, 230, 231, 232, 233, 234, 235
asklepios, priest of Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 42, 43, 153, 312
asklepios, priests Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 841, 897, 1053
asklepios, provides athletic tips in dreams Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 9, 116, 117, 175
asklepios, ptolemy, and philae temple of Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 425, 426
asklepios, pythagorean influences on cult Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 242, 626, 627
asklepios, quarry of Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 42, 86, 88, 153, 229
asklepios, question of evolution in healing modus operandi Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 191, 216, 217, 218, 229, 230, 791
asklepios, question of how common therapeutic incubation was at asklepieia Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 123, 165, 213
asklepios, sanctuary, trikka asklepieion, original Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 178, 202, 672
asklepios, sarapis, and Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 145, 332, 343, 344, 345, 346, 347, 350, 367
asklepios, sarapis, magical amulets with sarapis and Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 347
asklepios, sarapis, zeus sarapis Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 344
asklepios, shrine in athens, kerameikos, ? Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 183, 639
asklepios, shuni/ʿein tzur Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 105
asklepios, similarities with amphiaraos Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 104, 255, 256, 258, 270, 272, 273
asklepios, sites in attica, athens, lesser Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 183
asklepios, socrates, and Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 163, 263, 572
asklepios, sophocles, and Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 308
asklepios, specific ailments cured, abdominal/stomach ailment Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 177, 191
asklepios, specific ailments cured, baldness Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 175, 176
asklepios, specific ailments cured, blindness/vision problem Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 131, 175, 176, 177, 189, 212, 213, 215, 217, 218, 221, 231, 232, 236, 246, 260, 263
asklepios, specific ailments cured, cancerous lesion on ear Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 169, 217, 218, 237
asklepios, specific ailments cured, cancerous sore in mouth Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 176
asklepios, specific ailments cured, consumption/tuberculosis Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 178, 179, 218, 236, 237
asklepios, specific ailments cured, coughing up blood, hemoptysis Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 120, 184, 185, 231, 232
asklepios, specific ailments cured, dropsy Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 615
asklepios, specific ailments cured, embedded weapon fragments Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 175, 176
asklepios, specific ailments cured, epilepsy Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 217, 221
asklepios, specific ailments cured, finger sore, ? Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 192, 234
asklepios, specific ailments cured, glandular problem Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 233
asklepios, specific ailments cured, gout Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 23, 175, 176, 183, 184, 214, 236
asklepios, specific ailments cured, growth on neck Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 215
asklepios, specific ailments cured, head ailment, unspecified Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 212, 213
asklepios, specific ailments cured, headaches Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 116, 117, 171, 175, 231
asklepios, specific ailments cured, hearing problems Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 199, 214, 215
asklepios, specific ailments cured, hunting injury Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 181
asklepios, specific ailments cured, indigestion Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 170
asklepios, specific ailments cured, infertility Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 23, 177, 215, 216, 221, 282, 603, 604, 605
asklepios, specific ailments cured, kidney stones Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 168, 175, 759
asklepios, specific ailments cured, leeches Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 175, 176
asklepios, specific ailments cured, lice Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 176
asklepios, specific ailments cured, muteness Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 176, 214, 264
asklepios, specific ailments cured, paralysis/lameness Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 175, 176, 214
asklepios, specific ailments cured, parasitic worm Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 124, 175, 227, 228
asklepios, specific ailments cured, pleurisy Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 231, 232
asklepios, specific ailments cured, pneumonia Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 23
asklepios, specific ailments cured, sciatica Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 191, 192, 217, 221
asklepios, specific ailments cured, scrofulous swellings Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 169, 233
asklepios, specific ailments cured, shoulder ailment Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 192, 233, 234
asklepios, specific ailments cured, spleen swelling Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 206, 207, 208
asklepios, specific ailments cured, throat problem Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 171
asklepios, specific ailments cured, tooth decay, ? Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 176
asklepios, specific ailments cured, ulceration on head Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 121, 122, 234
asklepios, specific ailments cured, ulceration on shoulder, ? Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 233
asklepios, specific ailments cured, ulceration on toe Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 215, 273
asklepios, specific ailments cured, unhealed sores/infections Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 175
asklepios, specific ailments cured, vertigo Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 120
asklepios, spread of cult Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 178, 179, 180, 181, 182
asklepios, sōtēr, aelius aristides, and Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 118, 144, 145
asklepios, sōtēr, asklepios Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 116, 117
asklepios, sōtēr, pergamon asklepieion Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 118
asklepios, sōtēr, pergamon asklepieion, temple of Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 144, 145
asklepios, tanagra, rooster healed by Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 214, 263
asklepios, tarsus, evidence for cult of Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 698
asklepios, teaching wrestling move, epidauros miracle inscriptions, testimony about Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 116, 117, 175
asklepios, temple Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 695, 696, 709
asklepios, temple, claim of incubation at martyrion of st. julianos Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 759
asklepios, temple, establishment of isis cult Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 92
asklepios, temple, incubation at church of john the baptist, ? Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 779, 780
asklepios, temple, incubation at shrine of st. dometios, ? Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 756, 778, 779
asklepios, temple, jewish or christian incubation at shrine of seven maccabee brothers, ? Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 109, 778, 813
asklepios, temple, wondrous mountain of st. symeon stylites the younger Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 780
asklepios, theopompos, comic poet, dedication of relief to Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 184, 219, 220, 221, 658
asklepios, tithorea, cult of Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 149, 150
asklepios, to compose sacred tales, aelius aristides, inspired by Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 200, 201
asklepios, to record lebena asklepieion, instruction from cure, ? Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 266
asklepios, trikkaia, asklepios Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 178
asklepios, types of therapeutic dreams Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 213, 214, 215, 216, 217, 218
asklepios, use of epithet ἠπιόχειρ Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 220
asklepios, using medicine, epidauros miracle inscriptions, testimonies with Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 229, 230
asklepios, worship in egypt Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 425, 426
asklepios, worshipers instructed in dreams to visit asklepieia Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 124, 125, 169, 191, 215, 790
asklepios, zenon archive, letter referring to temples of sarapis and Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 344
asklepios/aesculapius Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 152, 202, 273
asklepios/imhotep, philae, temple of Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 425, 426
imhotep/asklepios, memphis, cult of Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 425

List of validated texts:
84 validated results for "asklepios"
1. Hesiod, Works And Days, 336 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Asclepius • Zeus, temple of Z. Asclepius

 Found in books: MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 34; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 60

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336 κὰδ δύναμιν δʼ ἔρδειν ἱέρʼ ἀθανάτοισι θεοῖσιν'' None		sup>
336 Should not be seized – god-sent, it’s better far.'' None
2. Hesiod, Theogony, 411-452 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Asclepius • Asclepius and Hygieia, as Soteres

 Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 13; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 83

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411 ἢ δʼ ὑποκυσαμένη Ἑκάτην τέκε, τὴν περὶ πάντων'412 Ζεὺς Κρονίδης τίμησε· πόρεν δέ οἱ ἀγλαὰ δῶρα, 413 μοῖραν ἔχειν γαίης τε καὶ ἀτρυγέτοιο θαλάσσης. 414 ἣ δὲ καὶ ἀστερόεντος ἀπʼ οὐρανοῦ ἔμμορε τιμῆς 415 ἀθανάτοις τε θεοῖσι τετιμένη ἐστὶ μάλιστα. 416 καὶ γὰρ νῦν, ὅτε πού τις ἐπιχθονίων ἀνθρώπων 417 ἔρδων ἱερὰ καλὰ κατὰ νόμον ἱλάσκηται, 418 κικλῄσκει Ἑκάτην. πολλή τέ οἱ ἕσπετο τιμὴ 419 ῥεῖα μάλʼ, ᾧ πρόφρων γε θεὰ ὑποδέξεται εὐχάς, 420 καί τέ οἱ ὄλβον ὀπάζει, ἐπεὶ δύναμίς γε πάρεστιν. 421 ὅσσοι γὰρ Γαίης τε καὶ Οὐρανοῦ ἐξεγένοντο 422 καὶ τιμὴν ἔλαχον, τούτων ἔχει αἶσαν ἁπάντων. 423 οὐδέ τί μιν Κρονίδης ἐβιήσατο οὐδέ τʼ ἀπηύρα, 424 ὅσσʼ ἔλαχεν Τιτῆσι μετὰ προτέροισι θεοῖσιν, 425 ἀλλʼ ἔχει, ὡς τὸ πρῶτον ἀπʼ ἀρχῆς ἔπλετο δασμός, 426 οὐδʼ, ὅτι μουνογενής, ἧσσον θεὰ ἔμμορε τιμῆς, 427 καὶ γέρας ἐν γαίῃ τε καὶ οὐρανῷ ἠδὲ θαλάσσῃ· 428 ἀλλʼ ἔτι καὶ πολὺ μᾶλλον, ἐπεὶ Ζεὺς τίεται αὐτήν. 429 ᾧ δʼ ἐθέλει, μεγάλως παραγίγνεται ἠδʼ ὀνίνησιν· 430 ἔν τʼ ἀγορῇ λαοῖσι μεταπρέπει, ὅν κʼ ἐθέλῃσιν· 431 ἠδʼ ὁπότʼ ἐς πόλεμον φθεισήνορα θωρήσσωνται 432 ἀνέρες, ἔνθα θεὰ παραγίγνεται, οἷς κʼ ἐθέλῃσι 433 νίκην προφρονέως ὀπάσαι καὶ κῦδος ὀρέξαι. 434 ἔν τε δίκῃ βασιλεῦσι παρʼ αἰδοίοισι καθίζει, 435 ἐσθλὴ δʼ αὖθʼ ὁπότʼ ἄνδρες ἀεθλεύωσιν ἀγῶνι, 436 ἔνθα θεὰ καὶ τοῖς παραγίγνεται ἠδʼ ὀνίνησιν· 437 νικήσας δὲ βίῃ καὶ κάρτεϊ καλὸν ἄεθλον 438 ῥεῖα φέρει χαίρων τε, τοκεῦσι δὲ κῦδος ὀπάζει. 439 ἐσθλὴ δʼ ἱππήεσσι παρεστάμεν, οἷς κʼ ἐθέλῃσιν. 440 καὶ τοῖς, οἳ γλαυκὴν δυσπέμφελον ἐργάζονται, 441 εὔχονται δʼ Ἑκάτῃ καὶ ἐρικτύπῳ Ἐννοσιγαίῳ, 442 ῥηιδίως ἄγρην κυδρὴ θεὸς ὤπασε πολλήν, 443 ῥεῖα δʼ ἀφείλετο φαινομένην, ἐθέλουσά γε θυμῷ. 444 ἐσθλὴ δʼ ἐν σταθμοῖσι σὺν Ἑρμῇ ληίδʼ ἀέξειν· 445 βουκολίας δʼ ἀγέλας τε καὶ αἰπόλια πλατέʼ αἰγῶν 446 ποίμνας τʼ εἰροπόκων ὀίων, θυμῷ γʼ ἐθέλουσα, 447 ἐξ ὀλίγων βριάει κἀκ πολλῶν μείονα θῆκεν. 448 οὕτω τοι καὶ μουνογενὴς ἐκ μητρὸς ἐοῦσα 449 πᾶσι μετʼ ἀθανάτοισι τετίμηται γεράεσσιν. 450 θῆκε δέ μιν Κρονίδης κουροτρόφον, οἳ μετʼ ἐκείνην 451 ὀφθαλμοῖσιν ἴδοντο φάος πολυδερκέος Ἠοῦς. 452 οὕτως ἐξ ἀρχῆς κουροτρόφος, αἳ δέ τε τιμαί. ' None		sup>
411 In fact three thousand of them, every one'412 Neat-ankled, spread through his dominion, 413 Serving alike the earth and mighty seas, 414 And all of them renowned divinities. 415 They have as many brothers, thundering 416 As on they flow, begotten by the king 417 of seas on Tethys. Though it’s hard to tell 418 Their names, yet they are known from where they dwell. 419 Hyperion lay with Theia, and she thu 420 Bore clear Selene and great Heliu 421 And Eos shining on all things on earth 422 And on the gods who dwell in the wide berth 423 of heaven. Eurybia bore great Astraeu 424 And Pallas, having mingled with Crius; 425 The bright goddess to Perses, too, gave birth, 426 Who was the wisest man on all the earth; 427 Eos bore the strong winds to Astraeus, 428 And Boreas, too, and brightening Zephyru 429 And Notus, born of two divinities. 430 The star Eosphorus came after these, 431 Birthed by Eugeneia, ‘Early-Born’, 432 Who came to be the harbinger of Dawn, 433 And heaven’s gleaming stars far up above. 434 And Ocean’s daughter Styx was joined in love 435 To Pelias – thus trim-ankled Victory 436 And Zeal first saw the light of day; and she 437 Bore Strength and Force, both glorious children: they 438 Dwell in the house of Zeus; they’ve no pathway 439 Or dwelling that’s without a god as guide, 440 And ever they continue to reside 441 With Zeus the Thunderer; thus Styx had planned 442 That day when Lightning Zeus sent a command 443 That all the gods to broad Olympus go 444 And said that, if they helped him overthrow 445 The Titans, then he vowed not to bereave 446 Them of their rights but they would still receive 447 The rights they’d had before, and, he explained, 448 To those who under Cronus had maintained 449 No rights or office he would then entrust 450 Those very privileges, as is just. 451 So deathless Styx, with all her progeny, 452 Was first to go, through the sagacity ' None
3. Homer, Iliad, 1.446-1.474, 2.729-2.732, 3.276, 4.200-4.202, 4.219, 6.132, 6.297-6.310, 11.727-11.729, 14.323-14.325, 23.195, 23.209 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Acropolis, and the sanctuary of Asclepius • Aesculapius • Aesculapius, injurious physician • Asclepios • Asclepius • Asclepius Soter, ἀστυνόμοι‎ • Asclepius, birth of • Asclepius, cult of • Asklepios • Asklepios, children of • paean, to Asclepius • priests and priestesses, of Asclepius, in city • sanctuary, of Asclepius

 Found in books: Beck (2021), Repetition, Communication, and Meaning in the Ancient World, 308; Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 370, 371; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 255; Edmunds (2021), Greek Myth, 77; Gorain (2019), Language in the Confessions of Augustine, 10; Hawes (2021), Pausanias in the World of Greek Myth, 94; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 48, 49; Jouanna (2012), Greek Medicine from Hippocrates to Galen, 9, 17, 67; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 68; Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 233; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 111; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 19, 256; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 140, 144, 169; Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 32; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 123; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 55

sup>
1.446 ὣς εἰπὼν ἐν χερσὶ τίθει, ὃ δὲ δέξατο χαίρων 1.447 παῖδα φίλην· τοὶ δʼ ὦκα θεῷ ἱερὴν ἑκατόμβην 1.448 ἑξείης ἔστησαν ἐΰδμητον περὶ βωμόν, 1.449 χερνίψαντο δʼ ἔπειτα καὶ οὐλοχύτας ἀνέλοντο. 1.450 τοῖσιν δὲ Χρύσης μεγάλʼ εὔχετο χεῖρας ἀνασχών· 1.451 κλῦθί μευ ἀργυρότοξʼ, ὃς Χρύσην ἀμφιβέβηκας 1.452 Κίλλαν τε ζαθέην Τενέδοιό τε ἶφι ἀνάσσεις· 1.453 ἦ μὲν δή ποτʼ ἐμεῦ πάρος ἔκλυες εὐξαμένοιο, 1.454 τίμησας μὲν ἐμέ, μέγα δʼ ἴψαο λαὸν Ἀχαιῶν· 1.455 ἠδʼ ἔτι καὶ νῦν μοι τόδʼ ἐπικρήηνον ἐέλδωρ· 1.456 ἤδη νῦν Δαναοῖσιν ἀεικέα λοιγὸν ἄμυνον. 1.457 ὣς ἔφατʼ εὐχόμενος, τοῦ δʼ ἔκλυε Φοῖβος Ἀπόλλων. 1.458 αὐτὰρ ἐπεί ῥʼ εὔξαντο καὶ οὐλοχύτας προβάλοντο, 1.459 αὐέρυσαν μὲν πρῶτα καὶ ἔσφαξαν καὶ ἔδειραν, 1.460 μηρούς τʼ ἐξέταμον κατά τε κνίσῃ ἐκάλυψαν 1.461 δίπτυχα ποιήσαντες, ἐπʼ αὐτῶν δʼ ὠμοθέτησαν· 1.462 καῖε δʼ ἐπὶ σχίζῃς ὁ γέρων, ἐπὶ δʼ αἴθοπα οἶνον 1.463 λεῖβε· νέοι δὲ παρʼ αὐτὸν ἔχον πεμπώβολα χερσίν. 1.464 αὐτὰρ ἐπεὶ κατὰ μῆρε κάη καὶ σπλάγχνα πάσαντο, 1.465 μίστυλλόν τʼ ἄρα τἆλλα καὶ ἀμφʼ ὀβελοῖσιν ἔπειραν, 1.466 ὤπτησάν τε περιφραδέως, ἐρύσαντό τε πάντα. 1.467 αὐτὰρ ἐπεὶ παύσαντο πόνου τετύκοντό τε δαῖτα 1.468 δαίνυντʼ, οὐδέ τι θυμὸς ἐδεύετο δαιτὸς ἐΐσης. 1.469 αὐτὰρ ἐπεὶ πόσιος καὶ ἐδητύος ἐξ ἔρον ἕντο, 1.470 κοῦροι μὲν κρητῆρας ἐπεστέψαντο ποτοῖο, 1.471 νώμησαν δʼ ἄρα πᾶσιν ἐπαρξάμενοι δεπάεσσιν· 1.472 οἳ δὲ πανημέριοι μολπῇ θεὸν ἱλάσκοντο 1.473 καλὸν ἀείδοντες παιήονα κοῦροι Ἀχαιῶν 1.474 μέλποντες ἑκάεργον· ὃ δὲ φρένα τέρπετʼ ἀκούων. 2.730 οἵ τʼ ἔχον Οἰχαλίην πόλιν Εὐρύτου Οἰχαλιῆος, 2.731 τῶν αὖθʼ ἡγείσθην Ἀσκληπιοῦ δύο παῖδε 2.732 ἰητῆρʼ ἀγαθὼ Ποδαλείριος ἠδὲ Μαχάων·
3.276 Ζεῦ πάτερ Ἴδηθεν μεδέων κύδιστε μέγιστε,
4.200 παπταίνων ἥρωα Μαχάονα· τὸν δὲ νόησεν 4.201 ἑσταότʼ· ἀμφὶ δέ μιν κρατεραὶ στίχες ἀσπιστάων 4.202 λαῶν, οἵ οἱ ἕποντο Τρίκης ἐξ ἱπποβότοιο.
4.219 πάσσε, τά οἵ ποτε πατρὶ φίλα φρονέων πόρε Χείρων.
6.132 ὅς ποτε μαινομένοιο Διωνύσοιο τιθήνας
6.297 αἱ δʼ ὅτε νηὸν ἵκανον Ἀθήνης ἐν πόλει ἄκρῃ, 6.298 τῇσι θύρας ὤϊξε Θεανὼ καλλιπάρῃος 6.299 Κισσηῒς ἄλοχος Ἀντήνορος ἱπποδάμοιο· 6.300 τὴν γὰρ Τρῶες ἔθηκαν Ἀθηναίης ἱέρειαν. 6.301 αἳ δʼ ὀλολυγῇ πᾶσαι Ἀθήνῃ χεῖρας ἀνέσχον· 6.302 ἣ δʼ ἄρα πέπλον ἑλοῦσα Θεανὼ καλλιπάρῃος 6.303 θῆκεν Ἀθηναίης ἐπὶ γούνασιν ἠϋκόμοιο, 6.304 εὐχομένη δʼ ἠρᾶτο Διὸς κούρῃ μεγάλοιο· 6.305 πότνιʼ Ἀθηναίη ἐρυσίπτολι δῖα θεάων 6.306 ἆξον δὴ ἔγχος Διομήδεος, ἠδὲ καὶ αὐτὸν 6.307 πρηνέα δὸς πεσέειν Σκαιῶν προπάροιθε πυλάων, 6.308 ὄφρά τοι αὐτίκα νῦν δυοκαίδεκα βοῦς ἐνὶ νηῷ 6.309 ἤνις ἠκέστας ἱερεύσομεν, αἴ κʼ ἐλεήσῃς 6.310 ἄστύ τε καὶ Τρώων ἀλόχους καὶ νήπια τέκνα.
11.727 ἔνθα Διὶ ῥέξαντες ὑπερμενεῖ ἱερὰ καλά, 11.728 ταῦρον δʼ Ἀλφειῷ, ταῦρον δὲ Ποσειδάωνι, 11.729 αὐτὰρ Ἀθηναίη γλαυκώπιδι βοῦν ἀγελαίην,
14.323 οὐδʼ ὅτε περ Σεμέλης οὐδʼ Ἀλκμήνης ἐνὶ Θήβῃ, 14.324 ἥ ῥʼ Ἡρακλῆα κρατερόφρονα γείνατο παῖδα· 14.325 ἣ δὲ Διώνυσον Σεμέλη τέκε χάρμα βροτοῖσιν·
23.195 Βορέῃ καὶ Ζεφύρῳ, καὶ ὑπίσχετο ἱερὰ καλά·
23.209 ἐλθεῖν ἀρᾶται, καὶ ὑπίσχεται ἱερὰ καλά,' ' None		sup>
1.446 So saying he placed her in his arms, and he joyfully took his dear child; but they made haste to set in array for the god the holy hecatomb around the well-built altar, and then they washed their hands and took up the barley grains. Then Chryses lifted up his hands, and prayed aloud for them: 1.450 Hear me, god of the silver bow, who stands over Chryse and holy Cilla, and rules mightily over Tenedos. As before you heard me when I prayed—to me you did honour, and mightily smote the host of the Achaeans—even so now fulfill me this my desire: 1.455 /ward off now from the Danaans the loathly pestilence. 1.458 /ward off now from the Danaans the loathly pestilence. ' "1.459 ward off now from the Danaans the loathly pestilence. So he spoke in prayer, and Phoebus Apollo heard him. Then, when they had prayed, and had sprinkled the barley grains, they first drew back the victims' heads, and cut their throats, and flayed them, and cut out the thighs and covered them " '1.460 with a double layer of fat, and laid raw flesh thereon. And the old man burned them on stakes of wood, and made libation over them of gleaming wine; and beside him the young men held in their hands the five-pronged forks. But when the thigh-pieces were wholly burned, and they had tasted the entrails, they cut up the rest and spitted it, 1.465 and roasted it carefully, and drew all off the spits. Then, when they had ceased from their labour and had made ready the meal, they feasted, nor did their hearts lack anything of the equal feast. But when they had put from them the desire for food and drink, the youths filled the bowls brim full of drink 1.470 and served out to all, first pouring drops for libation into the cups. So the whole day long they sought to appease the god with song, singing the beautiful paean, the sons of the Achaeans, hymning the god who works from afar; and his heart was glad, as he heard.But when the sun set and darkness came on, 2.730 and Oechalia, city of Oechalian Eurytus, these again were led by the two sons of Asclepius, the skilled leeches Podaleirius and Machaon. And with these were ranged thirty hollow ships.
3.276 Then in their midst Agamemnon lifted up his hands and prayed aloud:Father Zeus, that rulest from Ida, most glorious, most great, and thou Sun, that beholdest all things and hearest all things, and ye rivers and thou earth, and ye that in the world below take vengeance on men that are done with life, whosoever hath sworn a false oath;
4.200 glancing this way and that for the warrior Machaon; and he marked him as he stood, and round about him were the stalwart ranks of the shield-bearing hosts that followed him from Trica, the pastureland of horses. And he came up to him, and spake winged words, saying:Rouse thee, son of Asclepius; lord Agamemnon calleth thee
4.219 And he loosed the flashing belt and the kilt beneath and the taslet that the coppersmiths fashioned. But when he saw the wound where the bitter arrow had lighted, he sucked out the blood, and with sure knowledge spread thereon soothing simples, which of old Cheiron had given to his father with kindly thought.
6.132 Nay, for even the son of Dryas, mighty Lycurgus, lived not long, seeing that he strove with heavenly gods—he that on a time drave down over the sacred mount of Nysa the nursing mothers of mad Dionysus; and they all let fall to the ground their wands, smitten with an ox-goad by man-slaying Lycurgus.
6.297 and shone like a star, and lay undermost of all. Then she went her way, and the throng of aged wives hastened after her. 6.299 and shone like a star, and lay undermost of all. Then she went her way, and the throng of aged wives hastened after her. Now when they were come to the temple of Athene in the citadel, the doors were opened for them by fair-cheeked Theano, daughter of Cisseus, the wife of Antenor, tamer of horses; 6.300 for her had the Trojans made priestess of Athene. Then with sacred cries they all lifted up their hands to Athene; and fair-cheeked Theano took the robe and laid it upon the knees of fair-haired Athene, and with vows made prayer to the daughter of great Zeus: 6.305 Lady Athene, that dost guard our city, fairest among goddesses, break now the spear of Diomedes, and grant furthermore that himself may fall headlong before the Scaean gates; to the end that we may now forthwith sacrifice to thee in thy temple twelve sleek heifers that have not felt the goad, if thou wilt take pity 6.309 Lady Athene, that dost guard our city, fairest among goddesses, break now the spear of Diomedes, and grant furthermore that himself may fall headlong before the Scaean gates; to the end that we may now forthwith sacrifice to thee in thy temple twelve sleek heifers that have not felt the goad, if thou wilt take pity ' "6.310 on Troy and the Trojans' wives and their little children. So spake she praying, but Pallas Athene denied the prayer.Thus were these praying to the daughter of great Zeus, but Hector went his way to the palace of Alexander, the fair palace that himself had builded with the men " 11.727 Thence with all speed, arrayed in our armour, we came at midday to the sacred stream of Alpheius. There we sacrificed goodly victims to Zeus, supreme in might, and a bull to Alpheius, and a bull to Poseidon, but to flashing-eyed Athene a heifer of the herd;
14.323 who bare Perseus, pre-eminent above all warriors; nor of the daughter of far-famed Phoenix, that bare me Minos and godlike Rhadamanthys; nor of Semele, nor of Alcmene in Thebes, and she brought forth Heracles, her son stout of heart, 14.325 and Semele bare Dionysus, the joy of mortals; nor of Demeter, the fair-tressed queen; nor of glorious Leto; nay, nor yet of thine own self, as now I love thee, and sweet desire layeth hold of me. Then with crafty mind the queenly Hera spake unto him:
23.195 to the North Wind and the West Wind, and promised fair offerings, and full earnestly, as he poured libations from a cup of gold, he besought them to come, to the end that the corpses might speedily blaze with fire, and the wood make haste to be kindled. Then forthwith Iris heard his prayer, and hied her with the message to the winds.
23.209 I may not sit, for I must go back unto the streams of Oceanus, unto the land of the Ethiopians, where they are sacrificing hecatombs to the immortals, that I too may share in the sacred feast. But Achilles prayeth the North Wind and the noisy West Wind to come, and promiseth them fair offerings, that so ye may rouse the pyre to burn whereon lieth ' ' None
4. None, None, nan (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Amphiaraos, and Asklepios • Asclepius • Asclepius, birth of • Asklepios • Asklepios (god and cult) • Asklepios, and Amphiaraos • Asklepios, and rational medicine • Asklepios, as healer of animals • Asklepios, personified as Epios • priests and priestesses, of Asclepius, in city • sanctuary of Asklepios at Epidauros

 Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 261; Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 92; Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 87, 210; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 242; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 19, 256; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 57, 60, 143, 144, 145, 169; Pinheiro et al. (2018), Cultural Crossroads in the Ancient Novel, 32; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 27, 305, 306, 315; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 63; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 71
5. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Asclepius • Asklepios, cults origin at Trikka • Trikka Asklepieion, original Asklepios sanctuary

 Found in books: Johnston (2008), Ancient Greek Divination, 93; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 672
6. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Asclepius

 Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 79, 80; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 128
7. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Aesculapius, injurious physician • Asclepius • Asclepius, • Asclepius, cult of • Asklepios • Asklepios, as doctor • Asklepios, at Epidauros • Asklepios, cult of • Asklepios, family of • Asklepios, in Athens • Piraeus, and Asclepius • Zeus, Zeus Asclepius • Zeus, in Asclepius myth • apotheosis, of Asklepios • lightning, against Asklepios • sanctuary, of Asclepius

 Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 119; Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 200, 201, 205, 206, 207, 208, 209, 213, 214, 215, 216, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 236, 237; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 648; Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 310, 311; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 88, 92, 93; Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 32; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 61, 79; Wolfsdorf (2020), Early Greek Ethics, 529, 530
8. Euripides, Alcestis, 121-122, 962-971 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Asclepius • Asklepios • Zeus Asklepios killed by

 Found in books: Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 143; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 5, 9; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 9

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121 to see if I can devise some remedy for these perplexing troubles, which have involved thee and Hermione in fell discord, because to thy sorrow thou'122 to see if I can devise some remedy for these perplexing troubles, which have involved thee and Hermione in fell discord, because to thy sorrow thou
962 the quarrel between thee and Hector’s wife, waited awhile and watched to see whether thou wouldst stay here or from fear of that captive art minded to quit these halls. Now it was not so much regard for thy message that brought me hither, 965 as the intention of carrying thee away from this house, if, as now, thou shouldst grant me a chance of saying so. For thou wert mine formerly, but art now living with thy present husband through thy father’s baseness; since he, before invading Troy’s domains, betrothed thee to me, and then Reading ἐμοὶ δοὺς, εἴθ . afterwards promised thee 970 to thy present lord, provided he captured the city of Troy. 971 So, as soon as Achilles’ son returned hither, I forgave thy father, but entreated the bridegroom to forego his marriage with thee, telling him all I had gone through and my present misfortune; I might get ' None
9. Herodotus, Histories, 2.53, 2.81, 3.57 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Asclepius • Asclepius, birth • Asklepios • Asklepios (god and cult) • Asklepios, introduction to Athens • Asklepios, priests • Asklepios, quarry of

 Found in books: Bernabe et al. (2013), Redefining Dionysos, 134; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 372; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 682, 1053; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 81, 229; Zanker (1996), The Mask of Socrates: The Image of the Intellectual in Antiquity, 19

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2.53 ἔνθεν δὲ ἐγένοντο ἕκαστος τῶν θεῶν, εἴτε αἰεὶ ἦσαν πάντες, ὁκοῖοί τε τινὲς τὰ εἴδεα, οὐκ ἠπιστέατο μέχρι οὗ πρώην τε καὶ χθὲς ὡς εἰπεῖν λόγῳ. Ἡσίοδον γὰρ καὶ Ὅμηρον ἡλικίην τετρακοσίοισι ἔτεσι δοκέω μευ πρεσβυτέρους γενέσθαι καὶ οὐ πλέοσι· οὗτοι δὲ εἰσὶ οἱ ποιήσαντες θεογονίην Ἕλλησι καὶ τοῖσι θεοῖσι τὰς ἐπωνυμίας δόντες καὶ τιμάς τε καὶ τέχνας διελόντες καὶ εἴδεα αὐτῶν σημήναντες. οἱ δὲ πρότερον ποιηταὶ λεγόμενοι τούτων τῶν ἀνδρῶν γενέσθαι ὕστερον, ἔμοιγε δοκέειν, ἐγένοντο. τούτων τὰ μὲν πρῶτα αἱ Δωδωνίδες ἱρεῖαι λέγουσι, τὰ δὲ ὕστερα τὰ ἐς Ἡσίοδόν τε καὶ Ὅμηρον ἔχοντα ἐγὼ λέγω.
2.81 ἐνδεδύκασι δὲ κιθῶνας λινέους περὶ τὰ σκέλεα θυσανωτούς, τοὺς καλέουσι καλασίρις· ἐπὶ τούτοισι δὲ εἰρίνεα εἵματα λευκὰ ἐπαναβληδὸν φορέουσι. οὐ μέντοι ἔς γε τὰ ἱρὰ ἐσφέρεται εἰρίνεα οὐδὲ συγκαταθάπτεταί σφι· οὐ γὰρ ὅσιον. ὁμολογέουσι δὲ ταῦτα τοῖσι Ὀρφικοῖσι καλεομένοισι καὶ Βακχικοῖσι, ἐοῦσι δὲ Αἰγυπτίοισι καὶ Πυθαγορείοισι· οὐδὲ γὰρ τούτων τῶν ὀργίων μετέχοντα ὅσιον ἐστὶ ἐν εἰρινέοισι εἵμασι θαφθῆναι. ἔστι δὲ περὶ αὐτῶν ἱρὸς λόγος λεγόμενος.
3.57 οἱ δʼ ἐπὶ τὸν Πολυκράτεα στρατευσάμενοι Σαμίων, ἐπεὶ οἱ Λακεδαιμόνιοι αὐτοὺς ἀπολιπεῖν ἔμελλον, καὶ αὐτοὶ ἀπέπλεον ἐς Σίφνον, χρημάτων γὰρ ἐδέοντο, τὰ δὲ τῶν Σιφνίων πρήγματα ἤκμαζε τοῦτον τὸν χρόνον, καὶ νησιωτέων μάλιστα ἐπλούτεον, ἅτε ἐόντων αὐτοῖσι ἐν τῇ νήσῳ χρυσέων καὶ ἀργυρέων μετάλλων, οὕτω ὥστε ἀπὸ τῆς δεκάτης τῶν γινομένων αὐτόθεν χρημάτων θησαυρὸς ἐν Δελφοῖσι ἀνάκειται ὅμοια τοῖσι πλουσιωτάτοισι· αὐτοὶ δὲ τὰ γινόμενα τῷ ἐνιαυτῷ ἑκάστῳ χρήματα διενέμοντο. ὅτε ὦν ἐποιεῦντο τὸν θησαυρόν, ἐχρέωντο τῷ χρηστηρίῳ εἰ αὐτοῖσι τὰ παρεόντα ἀγαθὰ οἷά τε ἐστὶ πολλὸν χρόνον παραμένειν· ἡ δὲ Πυθίη ἔχρησέ σφι τάδε. ἀλλʼ ὅταν ἐν Σίφνῳ πρυτανήια λευκὰ γένηται λεύκοφρύς τʼ ἀγορή, τότε δὴ δεῖ φράδμονος ἀνδρός φράσσασθαι ξύλινόν τε λόχον κήρυκά τʼ ἐρυθρόν. τοῖσι δὲ Σιφνίοισι ἦν τότε ἡ ἀγορὴ καὶ τὸ πρυτανήιον Παρίῳ λίθῳ ἠσκημένα.'' None		sup>
2.53 But whence each of the gods came to be, or whether all had always been, and how they appeared in form, they did not know until yesterday or the day before, so to speak; ,for I suppose Hesiod and Homer flourished not more than four hundred years earlier than I; and these are the ones who taught the Greeks the descent of the gods, and gave the gods their names, and determined their spheres and functions, and described their outward forms. ,But the poets who are said to have been earlier than these men were, in my opinion, later. The earlier part of all this is what the priestesses of Dodona tell; the later, that which concerns Hesiod and Homer, is what I myself say.
2.81 They wear linen tunics with fringes hanging about the legs, called “calasiris,” and loose white woolen mantles over these. But nothing woolen is brought into temples, or buried with them: that is impious. ,They agree in this with practices called Orphic and Bacchic, but in fact Egyptian and Pythagorean: for it is impious, too, for one partaking of these rites to be buried in woolen wrappings. There is a sacred legend about this.
3.57 When the Lacedaemonians were about to abandon them, the Samians who had brought an army against Polycrates sailed away too, and went to Siphnus; ,for they were in need of money; and the Siphnians were at this time very prosperous and the richest of the islanders, because of the gold and silver mines on the island. They were so wealthy that the treasure dedicated by them at Delphi, which is as rich as any there, was made from a tenth of their income; and they divided among themselves each year\'s income. ,Now when they were putting together the treasure they inquired of the oracle if their present prosperity was likely to last long; whereupon the priestess gave them this answer: ,
10. Plato, Protagoras, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Asclepius • Asklepios • Zeus, in Asclepius myth

 Found in books: Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 252; Wolfsdorf (2020), Early Greek Ethics, 530

311b ἀποπειρώμενος τοῦ Ἱπποκράτους τῆς ῥώμης διεσκόπουν αὐτὸν καὶ ἠρώτων, εἰπέ μοι, ἔφην ἐγώ, ὦ Ἱππόκρατες, παρὰ Πρωταγόραν νῦν ἐπιχειρεῖς ἰέναι, ἀργύριον τελῶν ἐκείνῳ μισθὸν ὑπὲρ σεαυτοῦ, ὡς παρὰ τίνα ἀφιξόμενος καὶ τίς γενησόμενος; ὥσπερ ἂν εἰ ἐπενόεις παρὰ τὸν σαυτοῦ ὁμώνυμον ἐλθὼν Ἱπποκράτη τὸν Κῷον, τὸν τῶν Ἀσκληπιαδῶν, ἀργύριον τελεῖν ὑπὲρ σαυτοῦ μισθὸν ἐκείνῳ, εἴ τίς σε ἤρετο· εἰπέ μοι, μέλλεις τελεῖν, ὦ Ἱππόκρατες, Ἱπποκράτει'' None311b and I, to test Hippocrates’ grit, began examining him with a few questions. Tell me, Hippocrates, I said, in your present design of going to Protagoras and paying him money as a fee for his services to yourself, to whom do you consider you are resorting, and what is it that you are to become? Suppose, for example, you had taken it into your head to call on your namesake Hippocrates of Cos, the Asclepiad, and pay him money as your personal fee, and suppose someone asked you—Tell me, Hippocrates, in purposing to pay'' None
11. Sophocles, Antigone, 1005-1011 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Asclepius • priests and priestesses, of Asclepius, in city

 Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 19; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 145

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1005 Quickly, in fear, I tried burnt-sacrifice on a duly-kindled altar, but from my offerings Hephaestus did not blaze. Instead juice that had sweated from the thigh-flesh trickled out onto the embers and smoked and sputtered;'1006 Quickly, in fear, I tried burnt-sacrifice on a duly-kindled altar, but from my offerings Hephaestus did not blaze. Instead juice that had sweated from the thigh-flesh trickled out onto the embers and smoked and sputtered; 1010 the gall was scattered high up in the air; and the streaming thighs lay bared of the fat that had been wrapped around them. Such was the failure of the rites that yielded no sign, as I learned from this boy. For he is my guide, as I am guide to others. ' None
12. Sophocles, Philoctetes, 1333-1334, 1437-1438 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Asclepius • Asclepius, cult in Athens • Asclepius, relationship with Hippocrates • Asclepius,oaths invoking • Hippocrates, relationship with Asclepius • Philoctetes (Sophocles), on Asclepius • paean, to Asclepius

 Found in books: Jouanna (2012), Greek Medicine from Hippocrates to Galen, 67, 68; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 75; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 375

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1333 as long as the sun still rises in the east and sets in the west, until of your own free will you come to the plains of Troy , find there the sons of Asclepius, our comrades, be relieved of this infection, and, with this bow’'1334 as long as the sun still rises in the east and sets in the west, until of your own free will you come to the plains of Troy , find there the sons of Asclepius, our comrades, be relieved of this infection, and, with this bow’
1437 for you have not the might to subdue the Trojan realm without him, nor he without you. Rather, like twin lions with the same quarry, each of you must guard the other’s life. For the healing of your sickness, I will send Asclepius to Troy , since it is doomed to fall a second time ' None
13. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Asclepius • Asclepius,oaths invoking • priests and priestesses, of Asclepius, in city

 Found in books: Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 105; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 19; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 374; Wolfsdorf (2020), Early Greek Ethics, 531
14. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Aesculapius, injurious physician • Asclepius

 Found in books: Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 54; Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 32
15. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Asclepius • Asclepius, and Sophocles • priests and priestesses, of Asclepius, in city

 Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 664; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 105; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 19; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 54, 144
16. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Acropolis, and the sanctuary of Asclepius • Aegina, and Asclepius • Aristophaness Plutus incubation scene, Asklepios accompanied by daughters • Aristophaness Plutus incubation scene, Asklepios accompanied by serpents • Aristophaness Plutus incubation scene, Asklepios described as sitting • Aristophaness Plutus incubation scene, Asklepios employing medicine • Aristophaness Plutus incubation scene, Asklepios healing by touch • Asclepius • Asclepius, • Asclepius, cult in Athens • Asclepius, fellow deities and • Asclepius, relationship with Hippocrates • Asclepius, sanctuary at Athens • Asclepius, sanctuary at Erythrae • Asclepius, sanctuary at the Piraeus • Asclepius,oaths invoking • Asklepios • Asklepios and incubation reliefs • Asklepios and incubation reliefs, accompanied by related divinities • Asklepios and incubation reliefs, observing related divinity treating patient • Asklepios and incubation reliefs, problem of whether reliefs show incubation stoa • Asklepios and incubation reliefs, question of reliefs accurately representing dreams • Asklepios and incubation reliefs, representation of animal skins and bedding materials • Asklepios and incubation reliefs, representation of patients family members • Asklepios of Aegae in Epidauros dedication, literary evidence for incubation • Asklepios, Asklepios Iatros • Asklepios, Pythagorean influences on cult • Asklepios, accompanied by family members in dreams • Asklepios, and Hypnos/Somnus and Oneiros • Asklepios, and Mnemosyne • Asklepios, and Sophocles • Asklepios, and Tyche • Asklepios, and rational medicine • Asklepios, as physician or surgeon in dreams • Asklepios, as promoter of fertility • Asklepios, as protector of health • Asklepios, dedications of ears or eyes • Asklepios, epigraphical terms for incubation • Asklepios, establishment in Attica • Asklepios, healing touch and healing hands metaphor • Asklepios, prescriptions attributed to Asklepios • Asklepios, provides athletic tips in dreams • Asklepios, question of evolution in healing modus operandi • Asklepios, specific ailments cured, blindness/vision problem • Asklepios, specific ailments cured, coughing up blood (hemoptysis) • Asklepios, specific ailments cured, epilepsy • Asklepios, specific ailments cured, growth on neck • Asklepios, specific ailments cured, hearing problems • Asklepios, specific ailments cured, infertility • Asklepios, specific ailments cured, sciatica • Asklepios, specific ailments cured, ulceration on toe • Asklepios, types of therapeutic dreams • Asklepios, worshipers instructed in dreams to visit Asklepieia • Epidauros Miracle Inscriptions, testimonies with Asklepios using medicine • Epidauros Miracle Inscriptions, testimony with servants accompanying Asklepios • Epidaurus, and Asclepius • Euthydemos of Eleusis (priest of Asclepius) • Hermokrates of Phokaia (sophist), prescription from Asklepios • Hippocrates, relationship with Asclepius • Hydrotherapy, in cult of Asklepios • Hypnos/Somnus, and Asklepios • Lebena Asklepieion, surgery performed by Asklepios • Menander, possible fragment pertaining to Asklepios • Philoctetes (Sophocles), on Asclepius • Phineus, and Asclepius • Piraeus, and Asclepius • Polemo (sophist), prescription from Asklepios • Sophocles, and Asklepios • Theopompos (comic poet), dedication of relief to Asklepios • Wasps, The (Aristophanes), and Asclepius • heroization, of Asclepius • paean, to Asclepius • priests and priestesses, of Asclepius, in city • sanctuary, of Asclepius

 Found in books: Chaniotis (2012), Unveiling Emotions: Sources and Methods for the Study of Emotions in the Greek World vol, 177; Huttner (2013), Early Christianity in the Lycus Valley, 358; Jouanna (2012), Greek Medicine from Hippocrates to Galen, 68; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 74, 649; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 194, 196; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 64; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 50; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 60; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 9, 11, 135, 136, 185, 186, 215, 221, 224, 225, 226, 230, 238, 239, 241, 242, 249, 250, 259, 260, 262, 308, 678; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 374; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 125; Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 403, 407, 410, 413; Wolfsdorf (2020), Early Greek Ethics, 531
17. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Acropolis, and the sanctuary of Asclepius • Aegina, and Asclepius • Asclepius, cult in Athens • Asclepius, relationship with Hippocrates • Asklepios • Asklepios (god and cult) • Asklepios, epigraphical terms for incubation • Asklepios, specific ailments cured, spleen swelling • Cos, and Asclepius • Epidaurus, and Asclepius • Hippocrates, and Asclepius • Hippocrates, relationship with Asclepius • Menander, possible fragment pertaining to Asklepios • Philoctetes (Sophocles), on Asclepius • Piraeus, and Asclepius • Thessaly, and Asclepius • Wasps, The (Aristophanes), and Asclepius • heroization, of Asclepius • paean, to Asclepius

 Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 34; Jouanna (2012), Greek Medicine from Hippocrates to Galen, 68; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 73, 74; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 11, 208
18. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Aesculapius, Socrates sacrifices to • Asclepius • Socrates; sacrifice to Aesculapius

 Found in books: Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 34; Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 128
19. Aeschines, Letters, 3.18 (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Asclepius • priests and priestesses, of Asclepius, in city

 Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 200; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 186

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3.18 I will first cite cases where this would be least expected. For example, the law directs that priests and priestesses be subject to audit, all collectively, and each severally and individually—persons who receive perquisites only, and whose occupation is to pray to heaven for you; and they are made accountable not only separately, but whole priestly, families together, the Eumolpidae, the Ceryces, and all the rest.'' None
20. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Asclepius • Asclepius, of Piraeus • Asclepius, of city • Asklepios • Asklepios, at Kos • Asklepios, priest of • Asklepios, quarry of • Epidaurus, and Asclepius • Euthydemos, priest of Asklepios • epimeletai, of Asclepius in Piraeus • priests and priestesses, of Asclepius, in Piraeus • priests and priestesses, of Asclepius, in city

 Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 647; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 59, 71, 171, 209, 212, 213; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 44, 90, 153
21. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Asclepius • Asclepius, birth of

 Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 261; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 195
22. None, None, nan (3rd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Amphiaraos, and Asklepios • Amphiaraos, similarities with Asklepios • Artemidorus, dreams of Asklepios • Asclepius • Asclepius, and Koronis • Asclepius, andThessaly • Asclepius, birth of • Asklepios • Asklepios and incubation reliefs, representation of animal skins and bedding materials • Asklepios, Asklepios Apobatērios • Asklepios, Asklepios Trikkaia • Asklepios, and Amphiaraos • Asklepios, and Socrates • Asklepios, as healer of animals • Asklepios, as oracular god • Asklepios, as physician or surgeon in dreams • Asklepios, as protector of health • Asklepios, cults origin at Trikka • Asklepios, in Artemidorus • Asklepios, similarities with Amphiaraos • Asklepios, specific ailments cured, blindness/vision problem • Asklepios, specific ailments cured, consumption/tuberculosis • Asklepios, specific ailments cured, parasitic worm • Asklepios, spread of cult • Socrates, and Asklepios • Tanagra, rooster healed by Asklepios • Trikka Asklepieion, original Asklepios sanctuary

 Found in books: Beck (2021), Repetition, Communication, and Meaning in the Ancient World, 310; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 258; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 282; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 178, 203, 228, 255, 263
23. Cicero, On Divination, 2.143 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Asclepius • Asklepios • Asklepios, specific ailments cured, kidney stones

 Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 776; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 168, 172

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2.143 Dicitur quidam, cum in somnis complexu Venerio iungeretur, calculos eiecisse. Video sympathian; visum est enim tale obiectum dormienti, ut id, quod evenit, naturae vis, non opinio erroris effecerit. Quae igitur natura obtulit illam speciem Simonidi, a qua vetaretur navigare? aut quid naturae copulatum habuit Alcibiadis quod scribitur somnium? qui paulo ante interitum visus est in somnis amicae esse amictus amiculo. Is cum esset proiectus inhumatus ab omnibusque desertus iaceret, amica corpus eius texit suo pallio. Ergo hoc inerat in rebus futuris et causas naturalis habebat, an, et ut videretur et ut eveniret, casus effecit?'' None		sup>
2.143 A person, it is said, while dreaming of coition, ejected gravel. In this case I can see a relation between the dream and the result; for the vision presented to the sleeper was such as to make it clear that what happened was due to natural causes and not to the delusion. But by what law of nature did Simonides receive that vision which forbade him to sail? or what was the connexion between the laws of nature and the dream of Alcibiades in which according to history, shortly before his death, he seemed to be enveloped in the cloak of his mistress? Later, when his body had been cast out and was lying unburied and universally neglected, his mistress covered it with her mantle. Then do you say that this dream was united by some natural tie with the fate that befell Alcibiades, or did chance cause both the apparition and the subsequent event? 70'' None
24. Cicero, On The Nature of The Gods, 2.62, 3.45-3.46 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Aesculapius

 Found in books: Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 80; Gorain (2019), Language in the Confessions of Augustine, 93, 161; Wynne (2019), Horace and the Gift Economy of Patronage, 149, 174, 283

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2.62 Those gods therefore who were the authors of various benefits owned their deification to the value of the benefits which they bestowed, and indeed the names that I just now enumerated express the various powers of the gods that bear them. "Human experience moreover and general custom have made it a practice to confer the deification of renown and gratitude upon of distinguished benefactors. This is the origin of Hercules, of Castor and Pollux, of Aesculapius, and also of Liber (I mean Liber the son of Semele, not the Liber whom our ancestors solemnly and devoutly consecrated with Ceres and Libera, the import of which joint consecration may be gathered from the mysteries; but Liber and Libera were so named as Ceres\' offspring, that being the meaning of our Latin word liberi — a use which has survived in the case of Libera but not of Liber) — and this is also the origin of Romulus, who is believed to be the same as Quirinus. And these benefactors were duly deemed divine, as being both supremely good and immortal, because their souls survived and enjoyed eternal life.
3.45 Again, if you call Apollo, Vulcan, Mercury and the rest gods, will you have doubts about Hercules, Aesculapius, Liber, Castor and Pollux? But these are worshipped just as much as those, and indeed in some places very much more than they. Are we then to deem these gods, the sons of mortal mothers? Well then, will not Aristaeus, the reputed discoverer of the olive, who was the son of Apollo, Theseus the son of Neptune, and all the other sons of gods, also be reckoned as gods? What about the sons of goddesses? I think they have an even better claim; for just as by the civil law one whose mother is a freewoman is a Freeman, so by the law of nature one whose mother is a goddess must be a god. And in the island of Astypalaea Achilles is most devoutly worshipped by the inhabitants on these grounds; but if Achilles is a god, so are Orpheus and Rhesus, whose mother was a Muse, unless perhaps a marriage at the bottom of the sea counts higher than a marriage on dry land! If these are not gods, because they are nowhere worshipped, how can the others be gods? ' "3.46 Is not the explanation this, that divine honours are paid to men's virtues, not to their immortality? as you too, Balbus, appeared to indicate. Then, if you think Latona a goddess, how can you not think that Hecate is one, who is the daughter of Latona's sister Asteria? Is Hecate a goddess too? we have seen altars and shrines belonging to her in Greece. But if Hecate is a goddess, why are not the Eumenides? and if they are goddesses, — and they have a temple at Athens, and the Grove ofurina at Rome, if I interpret that name aright, also belongs to them, — then the Furies are goddesses, presumably in their capacity of detectors and avengerss of crime and wickedness. "' None
25. Diodorus Siculus, Historical Library, 1.25.5 (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Asclepius • Asklepios, as alternative to physicians • Libanius, and Asklepios

 Found in books: Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 329; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 24, 362, 363

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1.25.5 \xa0For standing above the sick in their sleep she gives them aid for their diseases and works remarkable cures upon such as submit themselves to her; and many who have been despaired of by their physicians because of the difficult nature of their malady are restored to health by her, while numbers who have altogether lost the use of their eyes or of some other part of their body, whenever they turn for help to this goddess, are restored to their previous condition.'' None
26. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Aesculapius • Asklepios • Asklepios, spread of cult • Plague, cult of Asklepios brought to Rome in response to plague • Sparta, and Asklepios cult

 Found in books: Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 80; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 182
27. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Asclepius • Asklepios • Asklepios, spread of cult • Plague, cult of Asklepios brought to Rome in response to plague • Sparta, and Asklepios cult

 Found in books: Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 171; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 182
28. New Testament, Galatians, 3.1-3.2, 3.5 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Asclepius

 Found in books: Levine Allison and Crossan (2006), The Historical Jesus in Context, 85; Nicklas and Spittler (2013), Credible, Incredible : The Miraculous in the Ancient Mediterranean. 94

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3.1 Ὦ ἀνόητοι Γαλάται, τίς ὑμᾶς ἐβάσκανεν, οἷς κατʼ ὀφθαλμοὺς Ἰησοῦς Χριστὸς προεγράφη ἐσταυρωμένος; 3.2 τοῦτο μόνον θέλω μαθεῖν ἀφʼ ὑμῶν, ἐξ ἔργων νόμου τὸ πνεῦμα ἐλάβετε ἢ ἐξ ἀκοῆς πίστεως;
3.5 ὁ οὖν ἐπιχορηγῶν ὑμῖν τὸ πνεῦμα καὶ ἐνεργῶν δυνάμεις ἐν ὑμῖν ἐξ ἔργων νόμου ἢ ἐξ ἀκοῆς πίστεως;'' None		sup>
3.1 Foolish Galatians, who has bewitched you not to obey thetruth, before whose eyes Jesus Christ was openly set forth among you as crucified? 3.2 I just want to learn this from you. Did you receivethe Spirit by the works of the law, or by hearing of faith?
3.5 He therefore who supplies the Spirit to you, and worksmiracles among you, does he do it by the works of the law, or byhearing of faith? '' None
29. New Testament, Romans, 6.4-6.5 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Asclepius • Asclepius, miracles of • Asklepios

 Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 52; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 55; Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 174, 175

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6.4 συνετάφημεν οὖν αὐτῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον, ἵνα ὥσπερ ἠγέρθη Χριστὸς ἐκ νεκρῶν διὰ τῆς δόξης τοῦ πατρός, οὕτως καὶ ἡμεῖς ἐν καινότητι ζωῆς περιπατήσωμεν. 6.5 εἰ γὰρ σύμφυτοι γεγόναμεν τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ, ἀλλὰ καὶ τῆς ἀναστάσεως ἐσόμεθα·'' None		sup>
6.4 We were buried therefore with him through baptism to death, that just like Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. 6.5 For if we have become united with him in the likeness of his death, we will also be part of his resurrection; '' None
30. New Testament, Mark, 6.2, 8.23-8.25 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Asclepius • Asclepius, temples

 Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 49; Nicklas and Spittler (2013), Credible, Incredible : The Miraculous in the Ancient Mediterranean. 136, 138; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 129

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6.2 Καὶ γενομένου σαββάτου ἤρξατο διδάσκειν ἐν τῇ συναγωγῇ· καὶ οἱ πολλοὶ ἀκούοντες ἐξεπλήσσοντο λέγοντες Πόθεν τούτῳ ταῦτα, καὶ τίς ἡ σοφία ἡ δοθεῖσα τούτῳ, καὶ αἱ δυνάμεις τοιαῦται διὰ τῶν χειρῶν αὐτοῦ γινόμεναι;
8.23 καὶ ἐπιλαβόμενος τῆς χειρὸς τοῦ τυφλοῦ ἐξήνεγκεν αὐτὸν ἔξω τῆς κώμης, καὶ πτύσας εἰς τὰ ὄμματα αὐτοῦ, ἐπιθεὶς τὰς χεῖρας αὐτῷ, ἐπηρώτα αὐτόν Εἴ τι βλέπεις; 8.24 καὶ ἀναβλέψας ἔλεψεν Βλέπω τοὺς ἀνθρώπους ὅτι ὡς δένδρα ὁρῶ περιπατοῦντας. 8.25 εἶτα πάλιν ἔθηκεν τὰς χεῖρας ἐπὶ τοὺς ὀφθαλμοὺς αὐτοῦ, καὶ διέβλεψεν, καὶ ἀπεκατέστη, καὶ ἐνέβλεπεν τηλαυγῶς ἅπαντα.'' None		sup>
6.2 When the Sabbath had come, he began to teach in the synagogue, and many hearing him were astonished, saying, "Where did this man get these things?" and, "What is the wisdom that is given to this man, that such mighty works come about by his hands?
8.23 He took hold of the blind man by the hand, and brought him out of the village. When he had spit on his eyes, and laid his hands on him, he asked him if he saw anything. 8.24 He looked up, and said, "I see men; for I see them like trees walking." 8.25 Then again he laid his hands on his eyes. He looked intently, and was restored, and saw everyone clearly. '' None
31. Suetonius, Vespasianus, 7.2-7.3 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Aristophaness Plutus incubation scene, Asklepios healing by touch • Asklepios • Asklepios and incubation reliefs • Asklepios and incubation reliefs, question of reliefs accurately representing dreams • Asklepios and incubation reliefs, representation of animal skins and bedding materials • Asklepios, as physician or surgeon in dreams • Asklepios, healing touch and healing hands metaphor • Asklepios, specific ailments cured, blindness/vision problem • Asklepios, specific ailments cured, epilepsy • Asklepios, specific ailments cured, infertility • Asklepios, specific ailments cured, sciatica • Lebena Asklepieion, surgery performed by Asklepios • Theopompos (comic poet), dedication of relief to Asklepios • dreams, Asklepios and

 Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 93; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 221

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7.2 Vespasian as yet lacked prestige and a certain divinity, so to speak, since he was an unexpected and still new-made emperor; but these also were given him. A\xa0man of the people who was blind, and another who was lame, came to him together as he sat on the tribunal, begging for the help for their disorders which Serapis had promised in a dream; for the god declared that Vespasian would restore the eyes, if he would spit upon them, and give strength to the leg, if he would deign to touch it with his heel. 7.3 \xa0Though he had hardly any faith that this could possibly succeed, and therefore shrank even from making the attempt, he was at last prevailed upon by his friends and tried both things in public before a large crowd; and with success. At this same time, by the direction of certain soothsayers, some vases of antique workman­ship were dug up in a consecrated spot at Tegea in Arcadia and on them was an image very like Vespasian.'' None
32. Tacitus, Histories, 4.83-4.84 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Asklepios • Asklepios temple, establishment of Isis cult

 Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 92; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 121

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4.83 \xa0The origin of this god has not yet been generally treated by our authors: the Egyptian priests tell the following story, that when King Ptolemy, the first of the Macedonians to put the power of Egypt on a firm foundation, was giving the new city of Alexandria walls, temples, and religious rites, there appeared to him in his sleep a vision of a young man of extraordinary beauty and of more than human stature, who warned him to send his most faithful friends to Pontus and bring his statue hither; the vision said that this act would be a happy thing for the kingdom and that the city that received the god would be great and famous: after these words the youth seemed to be carried to heaven in a blaze of fire. Ptolemy, moved by this miraculous omen, disclosed this nocturnal vision to the Egyptian priests, whose business it is to interpret such things. When they proved to know little of Pontus and foreign countries, he questioned Timotheus, an Athenian of the clan of the Eumolpidae, whom he had called from Eleusis to preside over the sacred rites, and asked him what this religion was and what the divinity meant. Timotheus learned by questioning men who had travelled to Pontus that there was a city there called Sinope, and that not far from it there was a temple of Jupiter Dis, long famous among the natives: for there sits beside the god a female figure which most call Proserpina. But Ptolemy, although prone to superstitious fears after the nature of kings, when he once more felt secure, being more eager for pleasures than religious rites, began gradually to neglect the matter and to turn his attention to other things, until the same vision, now more terrible and insistent, threatened ruin upon the king himself and his kingdom unless his orders were carried out. Then Ptolemy directed that ambassadors and gifts should be despatched to King Scydrothemis â\x80\x94 he ruled over the people of Sinope at that time â\x80\x94 and when the embassy was about to sail he instructed them to visit Pythian Apollo. The ambassadors found the sea favourable; and the answer of the oracle was not uncertain: Apollo bade them go on and bring back the image of his father, but leave that of his sister.' "4.84 \xa0When the ambassadors reached Sinope, they delivered the gifts, requests, and messages of their king to Scydrothemis. He was all uncertainty, now fearing the god and again being terrified by the threats and opposition of his people; often he was tempted by the gifts and promises of the ambassadors. In the meantime three years passed during which Ptolemy did not lessen his zeal or his appeals; he increased the dignity of his ambassadors, the number of his ships, and the quantity of gold offered. Then a terrifying vision appeared to Scydrothemis, warning him not to hinder longer the purposes of the god: as he still hesitated, various disasters, diseases, and the evident anger of the gods, growing heavier from day to day, beset the king. He called an assembly of his people and made known to them the god's orders, the visions that had appeared to him and to Ptolemy, and the misfortunes that were multiplying upon them: the people opposed their king; they were jealous of Egypt, afraid for themselves, and so gathered about the temple of the god. At this point the tale becomes stranger, for tradition says that the god himself, voluntarily embarking on the fleet that was lying on the shore, miraculously crossed the wide stretch of sea and reached Alexandria in two days. A\xa0temple, befitting the size of the city, was erected in the quarter called Rhacotis; there had previously been on that spot an ancient shrine dedicated to Serapis and Isis. Such is the most popular account of the origin and arrival of the god. Yet I\xa0am not unaware that there are some who maintain that the god was brought from Seleucia in Syria in the reign of Ptolemy\xa0III; still others claim that the same Ptolemy introduced the god, but that the place from which he came was Memphis, once a famous city and the bulwark of ancient Egypt. Many regard the god himself as identical with Aesculapius, because he cures the sick; some as Osiris, the oldest god among these peoples; still more identify him with Jupiter as the supreme lord of all things; the majority, however, arguing from the attributes of the god that are seen on his statue or from their own conjectures, hold him to be Father Dis."' None
33. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Artemidorus, dreams of Asklepios • Asclepius • Asclepius Soter, and seafaring • Asclepius Soter, in Pergamum • Asclepius, cult of • Asclepius, power not limited to healing • Asklepios • Asklepios, and Sarapis • Asklepios, and rational medicine • Asklepios, as alternative to physicians • Asklepios, as physician or surgeon in dreams • Asklepios, in Artemidorus • Asklepios, prescriptions attributed to Asklepios • Galen, and Asklepios • Sarapis, and Asklepios • Theopompos (comic poet), dedication of relief to Asklepios • gods, Asclepius

 Found in books: Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 124, 331; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 92; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 174, 196; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 14, 15, 25, 27, 28, 235, 332, 658; Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 83, 84; Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 151, 153, 154, 155; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 120, 130
34. Apuleius, The Golden Ass, 11.20-11.21, 11.23-11.25 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Aesculapius • Asclepius • Asklepios • Glykon New Asklepios • Hygieia Soteira, and Asclepius, genealogical and/or cultic links with

 Found in books: Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 333; Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 27; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 111; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 136; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 159; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 158

sup>11.21 This done, I retired to the service of the goddess in hope of greater benefits. I considered that I had received a sign and token whereby my courage increased more and more each day to take up the orders and sacraments of the temple. Thus I often communed with the priest, desiring him greatly to give me the degree of the religion. But he, a man of gravity and well-renowned in the order of priesthood, deferred my desire from day to day. He comforted me and gave me better hope, just like as parents who commonly bridle the desires of their children when they attempt or endeavor any unprofitable thing. He said that the day when any one would be admitted into their order is appointed by the goddess. He said that the priest who would minister the sacrifice is chosen by her providence, and the necessary charges of the ceremonies is allotted by her command. Regarding all these things he urged me to attend with marvelous patience, and he told me that I should beware either of too much haste or too great slackness. He said that there was like danger if, being called, I should delay or, not being called. I should be hasty. Moreover he said that there were none in his company either of so desperate a mind or who were so rash and hardy that they would attempt anything without the command of the goddess. If anyone were to do so, he should commit a deadly offence, considering how it was in the power of the goddess to condemn and save all persons. And if anyone should be at the point of death and on the path to damnation, so that he might be capable of receiving the secrets of the goddess, it was in her power by divine providence to reduce him to the path of health, as though by a certain kind of regeneration. Finally he said that I must attend the celestial precept, although it was evident and plain that the goddess had already vouchsafed to call and appoint me to her ministry. He urged me to refrain from profane and unlawful foods just like those priests who had already been received. This was so that I might come more apt and clean to the knowledge of the secrets of religion.
11.23 This done, I gave charge to certain of my companions to buy liberally whatever was necessary and appropriate. Then the priest brought me to the baths nearby, accompanied with all the religious sort. He, demanding pardon of the goddess, washed me and purified my body according to custom. After this, when no one approached, he brought me back again to the temple and presented me before the face of the goddess. He told me of certain secret things that it was unlawful to utter, and he commanded me, and generally all the rest, to fast for the space of ten continual days. I was not allowed to eat any beast or drink any wine. These strictures I observed with marvelous continence. Then behold, the day approached when the sacrifice was to be made. And when night came there arrived on every coast a great multitude of priests who, according to their order, offered me many presents and gifts. Then all the laity and profane people were commanded to depart. When they had put on my back a linen robe, they brought me to the most secret and sacred place of all the temple. You will perhaps ask (o studious reader) what was said and done there. Verily I would tell you if it were lawful for me to tell. You would know if it were appropriate for you to hear. But both your ears and my tongue shall incur similar punishment for rash curiosity. However, I will content your mind for this present time, since it is perhaps somewhat religious and given to devotion. Listen therefore and believe it to be true. You shall understand that I approached near to Hell, and even to the gates of Proserpina. After I was brought through all the elements, I returned to my proper place. About midnight I saw the sun shine, and I saw likewise the celestial and infernal gods. Before them I presented myself and worshipped them. Behold, now have I told you something which, although you have heard it, it is necessary for you to conceal. This much have I declared without offence for the understanding of the profane. 11.24 When morning came, and that the solemnities were finished, I came forth sanctified with twelve robes and in a religious habit. I am not forbidden to speak of this since many persons saw me at that time. There I was commanded to stand upon a seat of wood which stood in the middle of the temple before the image of the goddess. My vestment was of fine linen, covered and embroidered with flowers. I had a precious cloak upon my shoulders hung down to the ground. On it were depicted beasts wrought of diverse colors: Indian dragons and Hyperborean griffins which the other world engenders in the form of birds. The priests commonly call such a habit a celestial robe. In my right hand I carried a lit torch. There was a garland of flowers upon my head with palm leaves sprouting out on every side. I was adorned like un the sun and made in fashion of an image such that all the people came up to behold me. Then they began to solemnize the feast of the nativity and the new procession, with sumptuous banquets and delicacies. The third day was likewise celebrated with like ceremonies with a religious dinner, and with all the consummation of the order. After I had stayed there a good space, I conceived a marvelous pleasure and consolation in beholding the image of the goddess. She at length urged me to depart homeward. I rendered my thanks which, although not sufficient, yet they were according to my power. However, I could not be persuaded to depart before I had fallen prostrate before the face of the goddess and wiped her steps with my face. Then I began greatly to weep and sigh (so uch so that my words were interrupted) and, as though devouring my prayer, I began to speak in this way: 11.25 “O holy and blessed lady, the perpetual comfort of humankind: you, by your bounty and grace, nourish all the world and listen with great affection to the adversities of the miserable. As a loving mother you take no rest, neither are you idle at any time in bestowing benefits and succoring all men on land as well as on the sea. You are she who puts away all storms and dangers from man’s life by your right hand. Whereby also you restrain the fatal dispositions, appease the great tempests of fortune, and keep back the course of the stars. The celestial gods honor you and the infernal gods keep you in reverence. You encompass all the world, you give light to the sun, you govern the world, you strike down the power of hell. Because of you the times return and the planets rejoice, and the elements serve you. At your command the winds blow, the clouds increase, the seeds prosper, and the fruits prevail. The birds of the air, the beasts of the hill, the serpents of the den, and the fishes of the sea tremble at your majesty. But my spirit is not able to give you sufficient praise, my patrimony is unable to satisfy your sacrifice, my voice has no power to utter that which I think. No, not if I had a thousand mouths and so many tongues. However, as a good religious person and, according to my estate, I will always keep you in remembrance and close you within my breast.” When I had ended my prayer, I went to embrace the great priest Mithras, my spiritual father, and to demand his pardon, since I was unable to recompense the good which he had done to me.' ' None
35. Cassius Dio, Roman History, 77.15.6-77.15.7 (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Asclepius at Aegae • Asclepius at Pergamum • Asklepios • Asklepios, and Marcus Aurelius • Asklepios, specific ailments cured, coughing up blood (hemoptysis) • Asklepios, specific ailments cured, vertigo • Epidauros Asklepieion, Carian dedication to Asklepios in Epidauros • Galen, and Asklepios

 Found in books: Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 132; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 120

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77.15.6 1. \xa0When the inhabitants of the island again revolted, he summoned the soldiers and ordered them to invade the rebels\' country, killing everybody they met; and he quoted these words: "Let no one escape sheer destruction, No one our hands, not even the babe in the womb of the mother, If it be male; let it nevertheless not escape sheer destruction.",2. \xa0When this had been done, and the Caledonians had joined the revolt of the Maeatae, he began preparing to make war upon them in person. While he was thus engaged, his sickness carried him off on the fourth of February, not without some help, they say, from Antoninus. At all events, before Severus died, he is reported to have spoken thus to his sons (I\xa0give his exact words without embellishment): "Be harmonious, enrich the soldiers, and scorn all other men.",3. \xa0After this his body, arrayed in military garb, was placed upon a pyre, and as a mark of honour the soldiers and his sons ran about it; and as for the soldiers\' gifts, those who had things at hand to offer as gifts threw them upon it, and his sons applied the fire.,4. \xa0Afterwards his bones were put in an urn of purple stone, carried to Rome, and deposited in the tomb of the Antonines. It is said that Severus sent for the urn shortly before his death, and after feeling of it, remarked: "Thou shalt hold a man that the world could not hold." 77.15.7 1. \xa0When the inhabitants of the island again revolted, he summoned the soldiers and ordered them to invade the rebels\' country, killing everybody they met; and he quoted these words: "Let no one escape sheer destruction, No one our hands, not even the babe in the womb of the mother, If it be male; let it nevertheless not escape sheer destruction.",2. \xa0When this had been done, and the Caledonians had joined the revolt of the Maeatae, he began preparing to make war upon them in person. While he was thus engaged, his sickness carried him off on the fourth of February, not without some help, they say, from Antoninus. At all events, before Severus died, he is reported to have spoken thus to his sons (I\xa0give his exact words without embellishment): "Be harmonious, enrich the soldiers, and scorn all other men.",3. \xa0After this his body, arrayed in military garb, was placed upon a pyre, and as a mark of honour the soldiers and his sons ran about it; and as for the soldiers\' gifts, those who had things at hand to offer as gifts threw them upon it, and his sons applied the fire.,4. \xa0Afterwards his bones were put in an urn of purple stone, carried to Rome, and deposited in the tomb of the Antonines. It is said that Severus sent for the urn shortly before his death, and after feeling of it, remarked: "Thou shalt hold a man that the world could not hold."'' None
36. Justin, First Apology, 31.7 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Asclepius • Asclepius, Justin Martyr on Christ and • Christ, Asclepius compared

 Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 51; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 102

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31.7 There were, then, among the Jews certain men who were prophets of God, through whom the prophetic Spirit published beforehand things that were to come to pass, ere ever they happened. And their prophecies, as they were spoken and when they were uttered, the kings who happened to be reigning among the Jews at the several times carefully preserved in their possession, when they had been arranged in books by the prophets themselves in their own Hebrew language. And when Ptolemy king of Egypt formed a library, and endeavoured to collect the writings of all men, he heard also of these prophets, and sent to Herod, who was at that time king of the Jews, requesting that the books of the prophets be sent to him. And Herod the king did indeed send them, written, as they were, in the foresaid Hebrew language. And when their contents were found to be unintelligible to the Egyptians, he again sent and requested that men be commissioned to translate them into the Greek language. And when this was done, the books remained with the Egyptians, where they are until now. They are also in the possession of all Jews throughout the world; but they, though they read, do not understand what is said, but count us foes and enemies; and, like yourselves, they kill and punish us whenever they have the power, as you can well believe. For in the Jewish war which lately raged, Barchochebas, the leader of the revolt of the Jews, gave orders that Christians alone should be led to cruel punishments, unless they would deny Jesus Christ and utter blasphemy. In these books, then, of the prophets we found Jesus our Christ foretold as coming, born of a virgin, growing up to man's estate, and healing every disease and every sickness, and raising the dead, and being hated, and unrecognised, and crucified, and dying, and rising again, and ascending into heaven, and being, and being called, the Son of God. We find it also predicted that certain persons should be sent by Him into every nation to publish these things, and that rather among the Gentiles than among the Jews men should believe in Him. And He was predicted before He appeared, first 5000 years before, and again 3000, then 2000, then 1000, and yet again 800; for in the succession of generations prophets after prophets arose. "" None
37. Lucian, Alexander The False Prophet, 8-9, 11-15, 17, 22-24, 38-39, 41, 60 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Asclepius • Asklepios • Asklepios, Glykon • Asklepios, as physician or surgeon in dreams • Asklepios, specific ailments cured, parasitic worm • Asklepios/Aesculapius • Glykon Neos Asklepios • Glykon New Asklepios

 Found in books: Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 33, 35, 171, 178; Chaniotis (2012), Unveiling Emotions: Sources and Methods for the Study of Emotions in the Greek World vol, 205; Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 86; Gordon (2012), The Invention and Gendering of Epicurus, 195; Nicklas and Spittler (2013), Credible, Incredible : The Miraculous in the Ancient Mediterranean. 86, 89; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 202; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 159; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 228; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 157, 158, 161, 197, 199

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8 And from this point, as Thucydides1 might say, the war takes its beginning. These ambitious scoundrels were quite devoid of scruples, and they had now joined forces; it could not escape their penetration that human life is under the absolute dominion of two mighty principles, fear and hope and that anyone who can make these serve his ends may be sure of a rapid fortune. They realized that, whether a man is most swayed by the one or by the other, what he must most depend upon and desire is a knowledge of futurity. So were to be explained the ancient wealth and fame of Delphi, Delos, Clarus, Branchidae2; it was at the bidding of the two tyrants aforesaid that men thronged the temples, longed for fore knowledge, and to attain it sacrificed their hecatombs or dedicated their golden ingots. All this they turned over and debated, and it issued in the resolve to establish an oracle. If it were successful, they looked for immediate wealth and prosperity; the result surpassed their most sanguine expectations3. 1 Thucydides | Along with Herodotus, one of the pre eminent Greek historians of the fifth century BC. 2 Delphi, Delos, Clarus, Branchidae | Places all famous for the oracles established in them.21) The oracle at Didymi, that was in the possession of a family which derived its pedigree from Branchus, a favourite of Apollo, who was endued by that god, for himself and his posterity, with the gift of prophecy.
22) 3 sanguine expectations | To render this scheme of the confederate imposters more comprehensible, it should be understood that serpents, or dragons, had from time immemorial been in the reputation of being divinatorial by nature. The prophetic gift is a quality peculiar to the dragon, says Aelian, Hist. Animal.
11.16. Hence all serpents, as we are assured by Pausanias, in Corinth. cap. 23 but particularly a certain tame and innoxious species of them produced in Epidauria. And for that reason, these animals are frequently found as symbola both of divination and of medicine, which in some measure is a species of the former, on coins, gems, and other ancient monuments. It was particularly usual to represent Aesculapius under this figure, since he, agreeable to a popular tradition, had transferred himself in the shape of a serpent to the Romans on their being commanded by an oracle to fetch this deity from Epidaurus to Rome, for quelling the pestilence that raged in that capital A. U. C. 461, an event, confirmed by no less by poets (Ov. Metam. 15) and historians (Valer. Max. 1.
8. Liv 19 and others) than by one of the most beautiful coins described by Spanheim.23)' 12 This heroic entry into his long left home placed Alexander conspicuously before the public; he affected madness, and frequently foamed at the mouth — a manifestation easily produced by chewing the herb soap wort, used by dyers; but it brought him reverence and awe. The two had long ago manufactured and fitted up a serpent’s head of linen; they had given it a more or less human expression, and painted it very like the real article; by a contrivance of horsehair, the mouth could be opened and shut, and a forked black serpent tongue protruded, working on the same system. The serpent from Pella was also kept ready in the house, to be produced at the right moment and take its part in the drama — the leading part, indeed. 13 In the fullness of time, his plan took shape. He went one night to the temple foundations, still in process of digging, and with standing water in them which had collected from the rainfall or otherwise; here he deposited a goose egg, into which, after blowing it, he had inserted some new born reptile. He made a resting place deep down in the mud for this and departed. Early next morning he rushed into the market place, naked except for a gold spangled loin cloth; with nothing but this and his scimitar, and shaking his long loose hair, like the fanatics who collect money in the name of Cybele1, he climbed on to a lofty altar and delivered a harangue, felicitating the city upon the advent of the God now to bless them with his presence. In a few minutes nearly the whole population was on the spot, women, old men, and children included; all was awe, prayer, and adoration. He uttered some unintelligible sounds, which might have been Hebrew or Phoenician2, but completed his victory over his audience, who could make nothing of what he said, beyond the constant repetition of the names Apollo and Asclepius. 1 Cybele | Great mother goddess of Anatolia. 2 Hebrew or Phoenician | Both are languages from the Central Semitic language subgroup and would have sounded similar to an untrained ear.
17 And at this point, my dear Celsus, we may, if we will be candid, make some allowance for these Paphlagonians and Pontics; the poor uneducated ‘fat heads’ might well be taken in when they handled the serpent — a privilege conceded to all who choose — and saw in that dim light its head with the mouth that opened and shut. It was an occasion for a Democritus, nay, for an Epicurus or a Metrodorus1, perhaps, a man whose intelligence was steeled against such assaults by scepticism and insight, one who, if he could not detect the precise imposture, would at any rate have been perfectly certain that, though this escaped him, the whole thing was a lie and an impossibility. 1 Democritus, … Epicurus or a Metrodorus | Philosophers who were followers of atomic theory and were critical of the supernatural.
22 So oracles and divine utterances were the order of the day, and much shrewdness he displayed, eking out mechanical ingenuity with obscurity, his answers to some being crabbed and ambiguous, and to others absolutely unintelligible. He did, however, distribute warning and encouragement according to his lights, and recommend treatments and diets; for he had, as I originally stated, a wide and serviceable acquaintance with drugs; he was particularly given to prescribing ‘cytmides,’ which were a salve prepared from goat’s fat, the name being of his own invention. For the realization of ambitions, advancement, or successions, he took care never to assign early dates; the formula was, ‘All this shall come to pass when it is my will, and when my prophet Alexander shall make prayer and entreaty on your behalf.’ 23 There was a fixed charge1 of a shilling the oracle. And, my friend, do not suppose that this would not come to much; he made something like 3,000 per annum; people were insatiable — would take from ten to fifteen oracles at a time. What he got he did not keep to himself, nor put it by for the future; what with accomplices, attendants, inquiry agents, oracle writers and keepers, amanuenses2, seal forgers, and interpreters, he had now a host of claimants to satisfy. 1 fixed charge | The charge was reasonable, but the small amount was made up for with a large volume of oracle customers.31) 2 amanuenses | A person employed to write or type what another dictates or copy written text verbatim. 24 He had begun sending emissaries abroad to make the shrine known in foreign lands; his prophecies, discovery of runaways, the conviction of thieves and robbers, revelations of hidden treasure, cures of the sick, restoration of the dead to life — all these were to be advertised. This brought them running and crowding from all points of the compass; victims bled, gifts were presented, and the prophet and disciple came off better than the God; for had not the oracle spoken?—Give what you give to my attendant priest;My care is not for gifts, but for my priest. 3
8 It was with his eye on this Italian propaganda, too, that he took a further step. This was the institution of mysteries, with hierophants and torch bearers complete. The ceremonies occupied three successive days. On the first, proclamation was made on the Athenian model to this effect: ‘If there be any atheist or Christian or Epicurean here spying upon our rites, let him depart in haste; and let all such as have faith in the God be initiated and all blessing attend them.’ He led the litany with, ‘Christians, avaunt!’ and the crowd responded, ‘Epicureans, avaunt!’ Then was presented the child bed of Leto and birth of Apollo, the bridal of Coronis, Asclepius born. The second day, the epiphany and nativity of the God Glycon. 39 On the third came the wedding of Podalirius and Alexander’s mother; this was called Dadae1, and torches were used. The finale was the loves of Selene and Alexander, and the birth of Rutilianus’s wife. The torch bearer and hierophant was Endymion–Alexander. He was discovered lying asleep; to him from heaven, represented by the ceiling, enter as Selene one Rutilia, a great beauty, and wife of one of the Imperial procurators. She and Alexander were lovers off the stage too, and the wretched husband had to look on at their public kissing and embracing; if there had not been a good supply of torches, things might possibly have gone even further. Shortly after, he reappeared amidst a profound hush, attired as hierophant; in a loud voice he called, ‘Hail, Glycon!’, whereto the Eumolpidae2 and Ceryces3 of Paphlagonia, with their clod hopping shoes and their garlic breath, made a sonorous response, ‘Hail, Alexander!’ 1 Dadae | From δαδας, torches3
8) 2 Eumolpidae | Chief priests of Ceres, a dignity which they enjoy by hereditary right, conferred on them by the Athenians, as descendants of Eumolpus: as the mock mysteries of Alexander were designed by him as an imitation of the great Eleusinian rites, it was very proper he should be furnished with all necessary appurteces for the performance of them.39) 3 Ceryces | Word meaning herald. ' None
38. Pausanias, Description of Greece, 1.34.1-1.34.5, 2.10.2-2.10.3, 2.11.7, 2.17.4, 2.26.7-2.26.9, 2.27.1-2.27.3, 2.27.6-2.27.7, 4.1.7, 4.30.3, 5.13.3, 6.25.4, 8.2.4, 9.39.4-9.39.13, 10.32.12, 10.38.13 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Aelius Aristides, and Asclepius • Aelius Aristides, relationship with priests of Asclepius at Pergamum • Amphiaraos, and Asklepios • Archias of Pergamon, founder of Asklepios cult • Asclepios • Asclepius • Asclepius Soter, and Euergetes • Asclepius Soter, and healing • Asclepius Soter, and seafaring • Asclepius Soter, and warfare • Asclepius Soter, at Lebena on Crete • Asclepius Soter, in Rome • Asclepius at Epidaurus • Asclepius, and Sophocles • Asclepius, brings only aid but not harm • Asclepius, cockerel sacrifice and • Asclepius, cult of • Asclepius, power not limited to healing • Asclepius, priests of • Asclepius, sons of • Asklepios • Asklepios (god and cult) • Asklepios (god and cult), sanctuary at Epidaurus • Asklepios of Aegae in Epidauros dedication, reopened by Julian • Asklepios of Aegae in Epidauros dedication, under Christian emperors • Asklepios, Asklepios Apobatērios • Asklepios, Asklepios Gortynios • Asklepios, Asklepios Iatros • Asklepios, Asklepios Trikkaia • Asklepios, Pergamenos • Asklepios, and Amphiaraos • Asklepios, and Hypnos/Somnus and Oneiros • Asklepios, and Sarapis • Asklepios, and Sophocles • Asklepios, as protector of health • Asklepios, cults origin at Trikka • Asklepios, dedications representing mythological figures • Asklepios, quarry of • Asklepios, specific ailments cured, blindness/vision problem • Asklepios, specific ailments cured, consumption/tuberculosis • Asklepios, specific ailments cured, gout • Asklepios, specific ailments cured, hunting injury • Asklepios, specific ailments cured, kidney stones • Asklepios, spread of cult • Athens, Asklepios shrine in Kerameikos(?) • Athens, lesser Asklepios sites in Attica • Cos, sanctuary of Asclepius • Ephesos, Asklepios, Hygieia, Hypnos statues in gymnasium • Epidauros Asklepieion, Sacred Bath/Bath of Asklepios • Epidauros, sanctuary of Asclepius • Epidaurus, and Asclepius • Hydrotherapy, in cult of Asklepios • Hygieia, and Asklepios • Hymns (inscribed), hymn to Asklepios from Athenian Asklepieion for cured gout • Hypnos/Somnus, and Asklepios • Lebena Asklepieion, dedication to Zeus Sarapis Asklepios • Lepcis Magna, Asklepios and Sarapis stele • Pergamum, sanctuary of Asclepius • Piraeus, and Asclepius • Rome, cult of Aesculapius (excluding Asklepieia) • Sarapis, Zeus Sarapis Asklepios • Sarapis, and Asklepios • Socrates, and Asklepios • Sophocles, and Asklepios • Tithorea, cult of Asklepios • Trikka (Thessaly), sanctuary of Asclepius • Trikka Asklepieion, original Asklepios sanctuary • Zenon Archive, letter referring to temples of Sarapis and Asklepios • representation, of Asclepius • sanctuary, of Asclepius • serpent, and Asclepius

 Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 279, 328, 333, 334; Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 18; Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 63; Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 74; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 34, 79, 80, 506; Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 247; Gaifman (2012), Aniconism in Greek Antiquity, 72; Hawes (2021), Pausanias in the World of Greek Myth, 92, 93, 94, 196, 197, 198; Hitch (2017), Animal sacrifice in the ancient Greek world, 69; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 8, 104; Johnston (2008), Ancient Greek Divination, 93; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 64, 647, 648; Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 117; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 170; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 244; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 145; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 44, 88; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 13, 127, 148, 149, 150, 163, 164, 168, 172, 178, 179, 180, 181, 183, 189, 210, 240, 241, 245, 253, 254, 262, 308, 344, 367, 562, 572, 672, 678, 679, 680, 684, 686, 687; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 126; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 56, 57, 58, 60, 90, 91, 107; Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 410; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 128

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1.34.1 τὴν δὲ γῆν τὴν Ὠρωπίαν μεταξὺ τῆς Ἀττικῆς καὶ Ταναγρικῆς, Βοιωτίαν τὸ ἐξ ἀρχῆς οὖσαν, ἔχουσιν ἐφʼ ἡμῶν Ἀθηναῖοι, πολεμήσαντες μὲν τὸν πάντα ὑπὲρ αὐτῆς χρόνον, κτησάμενοι δὲ οὐ πρότερον βεβαίως πρὶν ἢ Φίλιππος Θήβας ἑλὼν ἔδωκέ σφισιν. ἡ μὲν οὖν πόλις ἐστὶν ἐπὶ θαλάσσης μέγα οὐδὲν ἐς συγγραφὴν παρεχομένη· ἀπέχει δὲ δώδεκα τῆς πόλεως σταδίους μάλιστα ἱερὸν τοῦ Ἀμφιαράου. 1.34.2 λέγεται δὲ Ἀμφιαράῳ φεύγοντι ἐκ Θηβῶν διαστῆναι τὴν γῆν καὶ ὡς αὐτὸν ὁμοῦ καὶ τὸ ἅρμα ὑπεδέξατο· πλὴν οὐ ταύτῃ συμβῆναί φασιν, ἀλλά ἐστιν ἐκ Θηβῶν ἰοῦσιν ἐς Χαλκίδα Ἅρμα καλούμενον. θεὸν δὲ Ἀμφιάραον πρώτοις Ὠρωπίοις κατέστη νομίζειν, ὕστερον δὲ καὶ οἱ πάντες Ἕλληνες ἥγηνται. καταλέξαι δὲ καὶ ἄλλους ἔχω γενομένους τότε ἀνθρώπους, οἳ θεῶν παρʼ Ἕλλησι τιμὰς ἔχουσι, τοῖς δὲ καὶ ἀνάκεινται πόλεις, Ἐλεοῦς ἐν Χερρονήσῳ Πρωτεσιλάῳ, Λεβάδεια Βοιωτῶν Τροφωνίῳ· καὶ Ὠρωπίοις ναός τέ ἐστιν Ἀμφιαράου καὶ ἄγαλμα λευκοῦ λίθου. 1.34.3 παρέχεται δὲ ὁ βωμὸς μέρη· τὸ μὲν Ἡρακλέους καὶ Διὸς καὶ Ἀπόλλωνός ἐστι Παιῶνος, τὸ δὲ ἥρωσι καὶ ἡρώων ἀνεῖται γυναιξί, τρίτον δὲ Ἑστίας καὶ Ἑρμοῦ καὶ Ἀμφιαράου καὶ τῶν παίδων Ἀμφιλόχου· Ἀλκμαίων δὲ διὰ τὸ ἐς Ἐριφύλην ἔργον οὔτε ἐν Ἀμφιαράου τινά, οὐ μὴν οὐδὲ παρὰ τῷ Ἀμφιλόχῳ τιμὴν ἔχει. τετάρτη δέ ἐστι τοῦ βωμοῦ μοῖρα Ἀφροδίτης καὶ Πανακείας, ἔτι δὲ Ἰασοῦς καὶ Ὑγείας καὶ Ἀθηνᾶς Παιωνίας· πέμπτη δὲ πεποίηται νύμφαις καὶ Πανὶ καὶ ποταμοῖς Ἀχελῴῳ καὶ Κηφισῷ. τῷ δὲ Ἀμφιλόχῳ καὶ παρʼ Ἀθηναίοις ἐστὶν ἐν τῇ πόλει βωμὸς καὶ Κιλικίας ἐν Μαλλῷ μαντεῖον ἀψευδέστατον τῶν ἐπʼ ἐμοῦ. 1.34.4 ἔστι δὲ Ὠρωπίοις πηγὴ πλησίον τοῦ ναοῦ, ἣν Ἀμφιαράου καλοῦσιν, οὔτε θύοντες οὐδὲν ἐς αὐτὴν οὔτʼ ἐπὶ καθαρσίοις ἢ χέρνιβι χρῆσθαι νομίζοντες· νόσου δὲ ἀκεσθείσης ἀνδρὶ μαντεύματος γενομένου καθέστηκεν ἄργυρον ἀφεῖναι καὶ χρυσὸν ἐπίσημον ἐς τὴν πηγήν, ταύτῃ γὰρ ἀνελθεῖν τὸν Ἀμφιάραον λέγουσιν ἤδη θεόν. Ἰοφῶν δὲ Κνώσσιος τῶν ἐξηγητῶν χρησμοὺς ἐν ἑξαμέτρῳ παρείχετο, Ἀμφιάραον χρῆσαι φάμενος τοῖς ἐς Θήβας σταλεῖσιν Ἀργείων. ταῦτα τὰ ἔπη τὸ ἐς τοὺς πολλοὺς ἐπαγωγὸν ἀκρατῶς εἶχε· χωρὶς δὲ πλὴν ὅσους ἐξ Ἀπόλλωνος μανῆναι λέγουσι τὸ ἀρχαῖον, μάντεών γʼ οὐδεὶς χρησμολόγος ἦν, ἀγαθοὶ δὲ ὀνείρατα ἐξηγήσασθαι καὶ διαγνῶναι πτήσεις ὀρνίθων καὶ σπλάγχνα ἱερείων. 1.34.5 δοκῶ δὲ Ἀμφιάραον ὀνειράτων διακρίσει μάλιστα προ ς κεῖσθαι· δῆλος δέ, ἡνίκα ἐνομίσθη θεός, διʼ ὀνειράτων μαντικὴν καταστησάμενος. καὶ πρῶτον μὲν καθήρασθαι νομίζουσιν ὅστις ἦλθεν Ἀμφιαράῳ χρησόμενος· ἔστι δὲ καθάρσιον τῷ θεῷ θύειν, θύουσι δὲ καὶ αὐτῷ καὶ πᾶσιν ὅσοις ἐστὶν ἐπὶ τῷ βωμῷ τὰ ὀνόματα· προεξειργασμένων δὲ τούτων κριὸν θύσαντες καὶ τὸ δέρμα ὑποστρωσάμενοι καθεύδουσιν ἀναμένοντες δήλωσιν ὀνείρατος.
2.10.2 ἐντεῦθέν ἐστιν ὁδὸς ἐς ἱερὸν Ἀσκληπιοῦ. παρελθοῦσι δὲ ἐς τὸν περίβολον ἐν ἀριστερᾷ διπλοῦν ἐστιν οἴκημα· κεῖται δὲ Ὕπνος ἐν τῷ προτέρῳ, καί οἱ πλὴν τῆς κεφαλῆς ἄλλο οὐδὲν ἔτι λείπεται. τὸ ἐνδοτέρω δὲ Ἀπόλλωνι ἀνεῖται Καρνείῳ, καὶ ἐς αὐτὸ οὐκ ἔστι πλὴν τοῖς ἱερεῦσιν ἔσοδος. κεῖται δὲ ἐν τῇ στοᾷ κήτους ὀστοῦν θαλασσίου μεγέθει μέγα καὶ μετʼ αὐτὸ ἄγαλμα Ὀνείρου καὶ Ὕπνος κατακοιμίζων λέοντα, Ἐπιδώτης δὲ ἐπίκλησιν. ἐς δὲ τὸ Ἀσκληπιεῖον ἐσιοῦσι καθʼ ἕτερον τῆς ἐσόδου τῇ μὲν Πανὸς καθήμενον ἄγαλμά ἐστι, τῇ δὲ Ἄρτεμις ἕστηκεν. 2.10.3 ἐσελθοῦσι δὲ ὁ θεός ἐστιν οὐκ ἔχων γένεια, χρυσοῦ καὶ ἐλέφαντος, Καλάμιδος δὲ ἔργον· ἔχει δὲ καὶ σκῆπτρον καὶ ἐπὶ τῆς ἑτέρας χειρὸς πίτυος καρπὸν τῆς ἡμέρου. φασὶ δέ σφισιν ἐξ Ἐπιδαύρου κομισθῆναι τὸν θεὸν ἐπὶ ζεύγους ἡμιόνων δράκοντι εἰκασμένον, τὴν δὲ ἀγαγοῦσαν Νικαγόραν εἶναι Σικυωνίαν Ἀγασικλέους μητέρα, γυναῖκα δὲ Ἐχετίμου. ἐνταῦθα ἀγάλματά ἐστιν οὐ μεγάλα ἀπηρτημένα τοῦ ὀρόφου· τὴν δὲ ἐπὶ τῷ δράκοντι Ἀριστοδάμαν Ἀράτου μητέρα εἶναι λέγουσι καὶ Ἄρατον Ἀσκληπιοῦ παῖδα εἶναι νομίζουσιν.
2.11.7 τῷ δὲ Ἀλεξάνορι καὶ Εὐαμερίωνι—καὶ γὰρ τούτοις ἀγάλματά ἐστι—τῷ μὲν ὡς ἥρωι μετὰ ἥλιον δύναντα ἐναγίζουσιν, Εὐαμερίωνι δὲ ὡς θεῷ θύουσιν. εἰ δὲ ὀρθῶς εἰκάζω, τὸν Εὐαμερίωνα τοῦτον Περγαμηνοὶ Τελεσφόρον ἐκ μαντεύματος, Ἐπιδαύριοι δὲ Ἄκεσιν ὀνομάζουσι. τῆς δὲ Κορωνίδος ἔστι μὲν καὶ ταύτης ξόανον, καθίδρυται δὲ οὐδαμοῦ τοῦ ναοῦ· θυομένων δὲ τῷ θεῷ ταύρου καὶ ἀρνὸς καὶ ὑὸς ἐς Ἀθηνᾶς ἱερὸν τὴν Κορωνίδα μετενεγκόντες ἐνταῦθα τιμῶσιν. ὁπόσα δὲ τῶν θυομένων καθαγίζουσιν, οὐδὲ ἀποχρᾷ σφισιν ἐκτέμνειν τοὺς μηρούς· χαμαὶ δὲ καίουσι πλὴν τοὺς ὄρνιθας, τούτους δὲ ἐπὶ τοῦ βωμοῦ.
2.17.4 τὸ δὲ ἄγαλμα τῆς Ἥρας ἐπὶ θρόνου κάθηται μεγέθει μέγα, χρυσοῦ μὲν καὶ ἐλέφαντος, Πολυκλείτου δὲ ἔργον· ἔπεστι δέ οἱ στέφανος Χάριτας ἔχων καὶ Ὥρας ἐπειργασμένας, καὶ τῶν χειρῶν τῇ μὲν καρπὸν φέρει ῥοιᾶς, τῇ δὲ σκῆπτρον. τὰ μὲν οὖν ἐς τὴν ῥοιὰν—ἀπορρητότερος γάρ ἐστιν ὁ λόγος—ἀφείσθω μοι· κόκκυγα δὲ ἐπὶ τῷ σκήπτρῳ καθῆσθαί φασι λέγοντες τὸν Δία, ὅτε ἤρα παρθένου τῆς Ἥρας, ἐς τοῦτον τὸν ὄρνιθα ἀλλαγῆναι, τὴν δὲ ἅτε παίγνιον θηρᾶσαι. τοῦτον τὸν λόγον καὶ ὅσα ἐοικότα εἴρηται περὶ θεῶν οὐκ ἀποδεχόμενος γράφω, γράφω δὲ οὐδὲν ἧσσον.
2.26.7 ὁ δὲ τρίτος τῶν λόγων ἥκιστα ἐμοὶ δοκεῖν ἀληθής ἐστιν, Ἀρσινόης ποιήσας εἶναι τῆς Λευκίππου παῖδα Ἀσκληπιόν. Ἀπολλοφάνει γὰρ τῷ Ἀρκάδι ἐς Δελφοὺς ἐλθόντι καὶ ἐρομένῳ τὸν θεὸν εἰ γένοιτο ἐξ Ἀρσινόης Ἀσκληπιὸς καὶ Μεσσηνίοις πολίτης εἴη, ἔχρησεν ἡ Πυθία· ὦ μέγα χάρμα βροτοῖς βλαστὼν Ἀσκληπιὲ πᾶσιν, ὃν Φλεγυηὶς ἔτικτεν ἐμοὶ φιλότητι μιγεῖσα ἱμερόεσσα Κορωνὶς ἐνὶ κραναῇ Ἐπιδαύρῳ. Unknown οὗτος ὁ χρησμὸς δηλοῖ μάλιστα οὐκ ὄντα Ἀσκληπιὸν Ἀρσινόης, ἀλλὰ Ἡσίοδον ἢ τῶν τινα ἐμπεποιηκότων ἐς τὰ Ἡσιόδου τὰ ἔπη συνθέντα ἐς τὴν Μεσσηνίων χάριν. 2.26.8 μαρτυρεῖ δέ μοι καὶ τόδε ἐν Ἐπιδαύρῳ τὸν θεὸν γενέσθαι· τὰ γὰρ Ἀσκληπιεῖα εὑρίσκω τὰ ἐπιφανέστατα γεγονότα ἐξ Ἐπιδαύρου. τοῦτο μὲν γὰρ Ἀθηναῖοι, τῆς τελετῆς λέγοντες Ἀσκληπιῷ μεταδοῦναι, τὴν ἡμέραν ταύτην Ἐπιδαύρια ὀνομάζουσι καὶ θεὸν ἀπʼ ἐκείνου φασὶν Ἀσκληπιόν σφισι νομισθῆναι· τοῦτο δὲ Ἀρχίας ὁ Ἀρισταίχμου, τὸ συμβὰν σπάσμα θηρεύοντί οἱ περὶ τὸν Πίνδασον ἰαθεὶς ἐν τῇ Ἐπιδαυρίᾳ, τὸν θεὸν ἐπηγάγετο ἐς Πέργαμον. 2.26.9 ἀπὸ δὲ τοῦ Περγαμηνῶν Σμυρναίοις γέγονεν ἐφʼ ἡμῶν Ἀσκληπιεῖον τὸ ἐπὶ θαλάσσῃ. τὸ δʼ ἐν Βαλάγραις ταῖς Κυρηναίων ἐστὶν Ἀσκληπιὸς καλούμενος Ἰατρὸς ἐξ Ἐπιδαύρου καὶ οὗτος. ἐκ δὲ τοῦ παρὰ Κυρηναίοις τὸ ἐν Λεβήνῃ τῇ Κρητῶν ἐστιν Ἀσκληπιεῖον. διάφορον δὲ Κυρηναίοις τοσόνδε ἐς Ἐπιδαυρίους ἐστίν, ὅτι αἶγας οἱ Κυρηναῖοι θύουσιν, Ἐπιδαυρίοις οὐ καθεστηκότος.
2.27.1 τὸ δὲ ἱερὸν ἄλσος τοῦ Ἀσκληπιοῦ περιέχουσιν ὅροι πανταχόθεν· οὐδὲ ἀποθνήσκουσιν ἄνθρωποι οὐδὲ τίκτουσιν αἱ γυναῖκές σφισιν ἐντὸς τοῦ περιβόλου, καθὰ καὶ ἐπὶ Δήλῳ τῇ νήσῳ τὸν αὐτὸν νόμον. τὰ δὲ θυόμενα, ἤν τέ τις Ἐπιδαυρίων αὐτῶν ἤν τε ξένος ὁ θύων ᾖ, καταναλίσκουσιν ἐντὸς τῶν ὅρων· τὸ δὲ αὐτὸ γινόμενον οἶδα καὶ ἐν Τιτάνῃ. 2.27.2 τοῦ δὲ Ἀσκληπιοῦ τὸ ἄγαλμα μεγέθει μὲν τοῦ Ἀθήνῃσιν Ὀλυμπίου Διὸς ἥμισυ ἀποδεῖ, πεποίηται δὲ ἐλέφαντος καὶ χρυσοῦ· μηνύει δὲ ἐπίγραμμα τὸν εἰργασμένον εἶναι Θρασυμήδην Ἀριγνώτου Πάριον. κάθηται δὲ ἐπὶ θρόνου βακτηρίαν κρατῶν, τὴν δὲ ἑτέραν τῶν χειρῶν ὑπὲρ κεφαλῆς ἔχει τοῦ δράκοντος, καί οἱ καὶ κύων παρακατακείμενος πεποίηται. τῷ θρόνῳ δὲ ἡρώων ἐπειργασμένα Ἀργείων ἐστὶν ἔργα, Βελλεροφόντου τὸ ἐς τὴν Χίμαιραν καὶ Περσεὺς ἀφελὼν τὴν Μεδούσης κεφαλήν. τοῦ ναοῦ δέ ἐστι πέραν ἔνθα οἱ ἱκέται τοῦ θεοῦ καθεύδουσιν. 2.27.3 οἴκημα δὲ περιφερὲς λίθου λευκοῦ καλούμενον Θόλος ᾠκοδόμηται πλησίον, θέας ἄξιον· ἐν δὲ αὐτῷ Παυσίου γράψαντος βέλη μὲν καὶ τόξον ἐστὶν ἀφεικὼς Ἔρως, λύραν δὲ ἀντʼ αὐτῶν ἀράμενος φέρει. γέγραπται δὲ ἐνταῦθα καὶ Μέθη, Παυσίου καὶ τοῦτο ἔργον, ἐξ ὑαλίνης φιάλης πίνουσα· ἴδοις δὲ κἂν ἐν τῇ γραφῇ φιάλην τε ὑάλου καὶ διʼ αὐτῆς γυναικὸς πρόσωπον. στῆλαι δὲ εἱστήκεσαν ἐντὸς τοῦ περιβόλου τὸ μὲν ἀρχαῖον καὶ πλέονες, ἐπʼ ἐμοῦ δὲ ἓξ λοιπαί· ταύταις ἐγγεγραμμένα καὶ ἀνδρῶν καὶ γυναικῶν ἐστιν ὀνόματα ἀκεσθέντων ὑπὸ τοῦ Ἀσκληπιοῦ, προσέτι δὲ καὶ νόσημα ὅ τι ἕκαστος ἐνόσησε καὶ ὅπως ἰάθη·
2.27.6 ὁπόσα δὲ Ἀντωνῖνος ἀνὴρ τῆς συγκλήτου βουλῆς ἐφʼ ἡμῶν ἐποίησεν, ἔστι μὲν Ἀσκληπιοῦ λουτρόν, ἔστι δὲ ἱερὸν θεῶν οὓς Ἐπιδώτας ὀνομάζουσιν· ἐποίησε δὲ καὶ Ὑγείᾳ ναὸν καὶ Ἀσκληπιῷ καὶ Ἀπόλλωνι ἐπίκλησιν Αἰγυπτίοις. καὶ ἦν γὰρ στοὰ καλουμένη Κότυος, καταρρυέντος δέ οἱ τοῦ ὀρόφου διέφθαρτο ἤδη πᾶσα ἅτε ὠμῆς τῆς πλίνθου ποιηθεῖσα· ἀνῳκοδόμησε καὶ ταύτην. Ἐπιδαυρίων δὲ οἱ περὶ τὸ ἱερὸν μάλιστα ἐταλαιπώρουν, ὅτι μήτε αἱ γυναῖκες ἐν σκέπῃ σφίσιν ἔτικτον καὶ ἡ τελευτὴ τοῖς κάμνουσιν ὑπαίθριος ἐγίνετο· ὁ δὲ καὶ ταῦτα ἐπανορθούμενος κατεσκευάσατο οἴκησιν· ἐνταῦθα ἤδη καὶ ἀποθανεῖν ἀνθρώπῳ καὶ τεκεῖν γυναικὶ ὅσιον. 2.27.7 ὄρη δέ ἐστιν ὑπὲρ τὸ ἄλσος τό τε Τίτθιον καὶ ἕτερον ὀνομαζόμενον Κυνόρτιον, Μαλεάτου δὲ Ἀπόλλωνος ἱερὸν ἐν αὐτῷ. τοῦτο μὲν δὴ τῶν ἀρχαίων· τὰ δὲ ἄλλα ὅσα περὶ τὸ ἱερὸν τοῦ Μαλεάτου καὶ ἔλυτρον κρήνης, ἐς ὃ τὸ ὕδωρ συλλέγεταί σφισι τὸ ἐκ τοῦ θεοῦ, Ἀντωνῖνος καὶ ταῦτα Ἐπιδαυρίοις ἐποίησεν.
4.1.7 ὡς δὲ ὁ Πανδίονος οὗτος ἦν Λύκος, δηλοῖ τὰ ἐπὶ τῇ εἰκόνι ἔπη τῇ Μεθάπου. μετεκόσμησε γὰρ καὶ Μέθαπος τῆς τελετῆς ἔστιν ἅ· ὁ δὲ Μέθαπος γένος μὲν ἦν Ἀθηναῖος, τελεστὴς δὲ καὶ ὀργίων καὶ παντοίων συνθέτης. οὗτος καὶ Θηβαίοις τῶν Καβείρων τὴν τελετὴν κατεστήσατο, ἀνέθηκε δὲ καὶ ἐς τὸ κλίσιον τὸ Λυκομιδῶν εἰκόνα ἔχουσαν ἐπίγραμμα ἄλλα τε λέγον καὶ ὅσα ἡμῖν ἐς πίστιν συντελεῖ τοῦ λόγου·
4.30.3 καὶ τάδε ἄλλα ἤκουσα ἐν Φαραῖς, Διοκλεῖ θυγατέρα ἐπὶ τοῖς διδύμοις παισὶν Ἀντίκλειαν γενέσθαι, τῆς δὲ Νικόμαχόν τε εἶναι καὶ Γόργασον, πατρὸς δὲ Μαχάονος τοῦ Ἀσκληπιοῦ· τούτους καταμεῖναί τε αὐτοῦ καὶ ὡς ὁ Διοκλῆς ἐτελεύτησε τὴν βασιλείαν ἐκδέξασθαι. διαμεμένηκε δὲ αὐτοῖς καὶ ἐς τόδε ἔτι νοσήματά τε καὶ τοὺς πεπηρωμένους τῶν ἀνθρώπων ἰᾶσθαι· καί σφισιν ἀντὶ τούτων θυσίας ἐς τὸ ἱερὸν καὶ ἀναθήματα ἄγουσιν. ἔστι δὲ καὶ Τύχης ναὸς Φαραιάταις καὶ ἄγαλμα ἀρχαῖον.
5.13.3 ἔστι δὲ ὁ ξυλεὺς ἐκ τῶν οἰκετῶν τοῦ Διός, ἔργον δὲ αὐτῷ πρόσκειται τὰ ἐς τὰς θυσίας ξύλα τεταγμένου λήμματος καὶ πόλεσι παρέχειν καὶ ἀνδρὶ ἰδιώτῃ· τὰ δὲ λεύκης μόνης ξύλα καὶ ἄλλου δένδρου ἐστὶν οὐδενός· ὃς δʼ ἂν ἢ αὐτῶν Ἠλείων ἢ ξένων τοῦ θυομένου τῷ Πέλοπι ἱερείου φάγῃ τῶν κρεῶν, οὐκ ἔστιν οἱ ἐσελθεῖν παρὰ τὸν Δία. τὸ δὲ αὐτὸ καὶ ἐν τῇ Περγάμῳ τῇ ὑπὲρ ποταμοῦ Καΐκου πεπόνθασιν οἱ τῷ Τηλέφῳ θύοντες· ἔστι γὰρ δὴ οὐδὲ τούτοις ἀναβῆναι πρὸ λουτροῦ παρὰ τὸν Ἀσκληπιόν.
6.25.4 τοῖς δὲ Ἠλείοις καὶ Τύχης ἐστὶν τὸ ἱερὸν· ἐν στοᾷ δὲ τοῦ ἱεροῦ μεγέθει μέγα ἄγαλμα ἀνάκειται, ξόανον ἐπίχρυσον πλὴν προσώπου καὶ χειρῶν τε ἄκρων καὶ ποδῶν, ταῦτα δέ οἵ ἐστι λίθου λευκοῦ. ἐνταῦθα ἔχει τιμὰς καὶ ὁ Σωσίπολις ἐν ἀριστερᾷ τῆς Τύχης, ἐν οἰκήματι οὐ μεγάλῳ· κατὰ δὲ ὄψιν ὀνείρατος γραφῇ μεμιμημένος ἐστὶν ὁ θεός, παῖς μὲν ἡλικίαν, ἀμπέχεται δὲ χλαμύδα ποικίλην ὑπὸ ἀστέρων, τῇ χειρὶ δὲ ἔχει τῇ ἑτέρᾳ τὸ κέρας τῆς Ἀμαλθείας.
8.2.4 καὶ ἐμέ γε ὁ λόγος οὗτος πείθει, λέγεται δὲ ὑπὸ Ἀρκάδων ἐκ παλαιοῦ, καὶ τὸ εἰκὸς αὐτῷ πρόσεστιν. οἱ γὰρ δὴ τότε ἄνθρωποι ξένοι καὶ ὁμοτράπεζοι θεοῖς ἦσαν ὑπὸ δικαιοσύνης καὶ εὐσεβείας, καί σφισιν ἐναργῶς ἀπήντα παρὰ τῶν θεῶν τιμή τε οὖσιν ἀγαθοῖς καὶ ἀδικήσασιν ὡσαύτως ἡ ὀργή, ἐπεί τοι καὶ θεοὶ τότε ἐγίνοντο ἐξ ἀνθρώπων, οἳ γέρα καὶ ἐς τόδε ἔτι ἔχουσιν ὡς Ἀρισταῖος καὶ Βριτόμαρτις ἡ Κρητικὴ καὶ Ἡρακλῆς ὁ Ἀλκμήνης καὶ Ἀμφιάραος ὁ Ὀικλέους, ἐπὶ δὲ αὐτοῖς Πολυδεύκης τε καὶ Κάστωρ.
9.39.4 τὰ δὲ ἐπιφανέστατα ἐν τῷ ἄλσει Τροφωνίου ναὸς καὶ ἄγαλμά ἐστιν, Ἀσκληπιῷ καὶ τοῦτο εἰκασμένον· Πραξιτέλης δὲ ἐποίησε τὸ ἄγαλμα. ἔστι δὲ καὶ Δήμητρος ἱερὸν ἐπίκλησιν Εὐρώπης καὶ Ζεὺς Ὑέτιος ἐν ὑπαίθρῳ. ἀναβᾶσι δὲ ἐπὶ τὸ μαντεῖον καὶ αὐτόθεν ἰοῦσιν ἐς τὸ πρόσω τοῦ ὄρους, Κόρης ἐστὶ καλουμένη θήρα καὶ Διὸς Βασιλέως ναός. τοῦτον μὲν δὴ διὰ τὸ μέγεθος ἢ καὶ τῶν πολέμων τὸ ἀλλεπάλληλον ἀφείκασιν ἡμίεργον· ἐν δὲ ἑτέρῳ ναῷ Κρόνου καὶ Ἥρας καὶ Διός ἐστιν ἀγάλματα. ἔστι δὲ καὶ Ἀπόλλωνος ἱερόν. 9.39.5 κατὰ δὲ τὸ μαντεῖον τοιάδε γίνεται. ἐπειδὰν ἀνδρὶ ἐς τοῦ Τροφωνίου κατιέναι δόξῃ, πρῶτα μὲν τεταγμένων ἡμερῶν δίαιταν ἐν οἰκήματι ἔχει, τὸ δὲ οἴκημα Δαίμονός τε ἀγαθοῦ καὶ Τύχης ἱερόν ἐστιν ἀγαθῆς· διαιτώμενος δὲ ἐνταῦθα τά τε ἄλλα καθαρεύει καὶ λουτρῶν εἴργεται θερμῶν, τὸ δὲ λουτρὸν ὁ ποταμός ἐστιν ἡ Ἕρκυνα· καί οἱ καὶ κρέα ἄφθονά ἐστιν ἀπὸ τῶν θυσιῶν, θύει γὰρ δὴ ὁ κατιὼν αὐτῷ τε τῷ Τροφωνίῳ καὶ τοῦ Τροφωνίου τοῖς παισί, πρὸς δὲ Ἀπόλλωνί τε καὶ Κρόνῳ καὶ Διὶ ἐπίκλησιν Βασιλεῖ καὶ Ἥρᾳ τε Ἡνιόχῃ καὶ Δήμητρι ἣν ἐπονομάζοντες Εὐρώπην τοῦ Τροφωνίου φασὶν εἶναι τροφόν. 9.39.6 καθʼ ἑκάστην δὲ τῶν θυσιῶν ἀνὴρ μάντις παρὼν ἐς τοῦ ἱερείου τὰ σπλάγχνα ἐνορᾷ, ἐνιδὼν δὲ προθεσπίζει τῷ κατιόντι εἰ δὴ αὐτὸν εὐμενὴς ὁ Τροφώνιος καὶ ἵλεως δέξεται. τῶν μὲν δὴ ἄλλων ἱερείων τὰ σπλάγχνα οὐχ ὁμοίως δηλοῖ τοῦ Τροφωνίου τὴν γνώμην· ἐν δὲ νυκτὶ ᾗ κάτεισιν ἕκαστος, ἐν ταύτῃ κριὸν θύουσιν ἐς βόθρον, ἐπικαλούμενοι τὸν Ἀγαμήδην. θυμάτων δὲ τῶν πρότερον πεφηνότων αἰσίων λόγος ἐστὶν οὐδείς, εἰ μὴ καὶ τοῦδε τοῦ κριοῦ τὰ σπλάγχνα τὸ αὐτὸ θέλοι λέγειν· ὁμολογούντων δὲ καὶ τούτων, τότε ἕκαστος ἤδη κάτεισιν εὔελπις, κάτεισι δὲ οὕτω. 9.39.7 πρῶτα μὲν ἐν τῇ νυκτὶ αὐτὸν ἄγουσιν ἐπὶ τὸν ποταμὸν τὴν Ἕρκυναν, ἀγαγόντες δὲ ἐλαίῳ χρίουσι καὶ λούουσι δύο παῖδες τῶν ἀστῶν ἔτη τρία που καὶ δέκα γεγονότες, οὓς Ἑρμᾶς ἐπονομάζουσιν· οὗτοι τὸν καταβαίνοντά εἰσιν οἱ λούοντες καὶ ὁπόσα χρὴ διακονούμενοι ἅτε παῖδες. τὸ ἐντεῦθεν ὑπὸ τῶν ἱερέων οὐκ αὐτίκα ἐπὶ τὸ μαντεῖον, ἐπὶ δὲ ὕδατος πηγὰς ἄγεται· αἱ δὲ ἐγγύτατά εἰσιν ἀλλήλων. 9.39.8 ἐνταῦθα δὴ χρὴ πιεῖν αὐτὸν Λήθης τε ὕδωρ καλούμενον, ἵνα λήθη γένηταί οἱ πάντων ἃ τέως ἐφρόντιζε, καὶ ἐπὶ τῷδε ἄλλο αὖθις ὕδωρ πίνειν Μνημοσύνης· ἀπὸ τούτου τε μνημονεύει τὰ ὀφθέντα οἱ καταβάντι. θεασάμενος δὲ ἄγαλμα ὃ ποιῆσαι Δαίδαλόν φασιν—ὑπὸ δὲ τῶν ἱερέων οὐκ ἐπιδείκνυται πλὴν ὅσοι παρὰ τὸν Τροφώνιον μέλλουσιν ἔρχεσθαι— τοῦτο τὸ ἄγαλμα ἰδὼν καὶ θεραπεύσας τε καὶ εὐξάμενος ἔρχεται πρὸς τὸ μαντεῖον, χιτῶνα ἐνδεδυκὼς λινοῦν καὶ ταινίαις τὸν χιτῶνα ἐπιζωσθεὶς καὶ ὑποδησάμενος ἐπιχωρίας κρηπῖδας. 9.39.9 ἔστι δὲ τὸ μαντεῖον ὑπὲρ τὸ ἄλσος ἐπὶ τοῦ ὄρους. κρηπὶς μὲν ἐν κύκλῳ περιβέβληται λίθου λευκοῦ, περίοδος δὲ τῆς κρηπῖδος κατὰ ἅλων τὴν ἐλαχίστην ἐστίν, ὕψος δὲ ἀποδέουσα δύο εἶναι πήχεις· ἐφεστήκασι δὲ ἐπὶ τῇ κρηπῖδι ὀβελοὶ καὶ αὐτοὶ χαλκοῖ καὶ αἱ συνέχουσαι σφᾶς ζῶναι, διὰ δὲ αὐτῶν θύραι πεποίηνται. τοῦ περιβόλου δὲ ἐντὸς χάσμα γῆς ἐστιν οὐκ αὐτόματον ἀλλὰ σὺν τέχνῃ καὶ ἁρμονίᾳ πρὸς τὸ ἀκριβέστατον ᾠκοδομημένον. 9.39.10 τοῦ δὲ οἰκοδομήματος τούτου τὸ σχῆμα εἴκασται κριβάνῳ· τὸ δὲ εὖρος ἡ διάμετρος αὐτοῦ τέσσαρας παρέχοιτο ἂν ὡς εἰκάσαι πήχεις· βάθος δὲ τοῦ οἰκοδομήματος, οὐκ ἂν οὐδὲ τοῦτο εἰκάζοι τις ἐς πλέον ὀκτὼ καθήκειν πηχῶν. κατάβασις δὲ οὐκ ἔστι πεποιημένη σφίσιν ἐς τὸ ἔδαφος· ἐπειδὰν δὲ ἀνὴρ ἔρχηται παρὰ τὸν Τροφώνιον, κλίμακα αὐτῷ κομίζουσι στενὴν καὶ ἐλαφράν. καταβάντι δέ ἐστιν ὀπὴ μεταξὺ τοῦ τε ἐδάφους καὶ τοῦ οἰκοδομήματος· σπιθαμῶν τὸ εὖρος δύο, τὸ δὲ ὕψος ἐφαίνετο εἶναι σπιθαμῆς. 9.39.11 ὁ οὖν κατιὼν κατακλίνας ἑαυτὸν ἐς τὸ ἔδαφος ἔχων μάζας μεμαγμένας μέλιτι προεμβάλλει τε ἐς τὴν ὀπὴν τοὺς πόδας καὶ αὐτὸς ἐπιχωρεῖ, τὰ γόνατά οἱ τῆς ὀπῆς ἐντὸς γενέσθαι προθυμούμενος· τὸ δὲ λοιπὸν σῶμα αὐτίκα ἐφειλκύσθη τε καὶ τοῖς γόνασιν ἐπέδραμεν, ὥσπερ ποταμῶν ὁ μέγιστος καὶ ὠκύτατος συνδεθέντα ὑπὸ δίνης ἀποκρύψειεν ἂν ἄνθρωπον. τὸ δὲ ἐντεῦθεν τοῖς ἐντὸς τοῦ ἀδύτου γενομένοις οὐχ εἷς οὐδὲ ὁ αὐτὸς τρόπος ἐστὶν ὅτῳ διδάσκονται τὰ μέλλοντα, ἀλλά πού τις καὶ εἶδε καὶ ἄλλος ἤκουσεν. ἀναστρέψαι δὲ ὀπίσω τοῖς καταβᾶσι διὰ στομίου τε ἔστι τοῦ αὐτοῦ καὶ προεκθεόντων σφίσι τῶν ποδῶν. 9.39.12 ἀποθανεῖν δὲ οὐδένα τῶν καταβάντων λέγουσιν ὅτι μὴ μόνον τῶν Δημητρίου τινὰ δορυφόρων· τοῦτον δὲ οὔτε ποιῆσαι περὶ τὸ ἱερόν φασιν οὐδὲν τῶν νενομισμένων οὔτε χρησόμενον τῷ θεῷ καταβῆναι, χρυσὸν δὲ καὶ ἄργυρον ἐκκομιεῖν ἐλπίσαντα ἐκ τοῦ ἀδύτου. λέγεται δὲ καὶ τούτου τὸν νεκρὸν ἑτέρωθι ἀναφανῆναι καὶ οὐ κατὰ στόμα ἐκβληθῆναι τὸ ἱερόν. ἐς μὲν δὴ τὸν ἄνθρωπον λεγομένων καὶ ἄλλων εἴρηταί μοι τὰ ἀξιολογώτατα· 9.39.13 τὸν δὲ ἀναβάντα παρὰ τοῦ Τροφωνίου παραλαβόντες αὖθις οἱ ἱερεῖς καθίζουσιν ἐπὶ θρόνον Μνημοσύνης μὲν καλούμενον, κεῖται δὲ οὐ πόρρω τοῦ ἀδύτου, καθεσθέντα δὲ ἐνταῦθα ἀνερωτῶσιν ὁπόσα εἶδέ τε καὶ ἐπύθετο· μαθόντες δὲ ἐπιτρέπουσιν αὐτὸν ἤδη τοῖς προσήκουσιν. οἱ δὲ ἐς τὸ οἴκημα, ἔνθα καὶ πρότερον διῃτᾶτο παρά τε Τύχῃ καὶ Δαίμονι ἀγαθοῖς, ἐς τοῦτο ἀράμενοι κομίζουσι κάτοχόν τε ἔτι τῷ δείματι καὶ ἀγνῶτα ὁμοίως αὑτοῦ τε καὶ τῶν πέλας. ὕστερον μέντοι τά τε ἄλλα οὐδέν τι φρονήσει μεῖον ἢ πρότερον καὶ γέλως ἐπάνεισίν οἱ.
10.32.12 σταδίοις δὲ ἀπωτέρω Τιθορέας ἑβδομήκοντα ναός ἐστιν Ἀσκληπιοῦ, καλεῖται δὲ Ἀρχαγέτας· τιμὰς δὲ παρὰ αὐτῶν ἔχει Τιθορέων καὶ ἐπʼ ἴσης παρὰ Φωκέων τῶν ἄλλων. ἐντὸς μὲν δὴ τοῦ περιβόλου τοῖς τε ἱκέταις καὶ ὅσοι τοῦ θεοῦ δοῦλοι, τούτοις μὲν ἐνταῦθά εἰσι καὶ οἰκήσεις· ἐν μέσῳ δὲ ὅ τε ναὸς καὶ ἄγαλμα λίθου πεποιημένον, γένεια ἔχον μέγεθος καὶ ὑπὲρ δύο πόδας· κλίνη δὲ ἐν δεξιᾷ κεῖται τοῦ ἀγάλματος, θύειν δὲ αὐτῷ τὰ πάντα ὁμοίως νομίζουσι πλὴν αἰγῶν.
10.38.13 τοῦ δὲ Ἀσκληπιοῦ τὸ ἱερὸν ἐρείπια ἦν, ἐξ ἀρχῆς δὲ ᾠκοδόμησεν αὐτὸ ἀνὴρ ἰδιώτης Φαλύσιος . νοσήσαντι γάρ οἱ τοὺς ὀφθαλμοὺς καὶ οὐ πολὺ ἀποδέον τυφλῷ ὁ ἐν Ἐπιδαύρῳ πέμπει θεὸς Ἀνύτην τὴν ποιήσασαν τὰ ἔπη φέρουσαν σεσημασμένην δέλτον. τοῦτο ἐφάνη τῇ γυναικὶ ὄψις ὀνείρατος, ὕπαρ μέντοι ἦν αὐτίκα· καὶ εὗρέ τε ἐν ταῖς χερσὶ ταῖς αὑτῆς σεσημασμένην δέλτον καὶ πλεύσασα ἐς τὴν Ναύπακτον ἐκέλευσεν ἀφελόντα τὴν σφραγῖδα Φαλύσιον ἐπιλέγεσθαι τὰ γεγραμμένα. τῷ δὲ ἄλλως μὲν οὐ δυνατὰ ἐφαίνετο ἰδεῖν τὰ γράμματα ἔχοντι οὕτω τῶν ὀφθαλμῶν· ἐλπίζων δέ τι ἐκ τοῦ Ἀσκληπιοῦ χρηστὸν ἀφαιρεῖ τὴν σφραγῖδα, καὶ ἰδὼν ἐς τὸν κηρὸν ὑγιής τε ἦν καὶ δίδωσι τῇ Ἀνύτῃ τὸ ἐν τῇ δέλτῳ γεγραμμένον, στατῆρας δισχιλίους χρυσοῦ.'' None		sup>
1.34.1 The land of Oropus, between Attica and the land of Tanagra, which originally belonged to Boeotia, in our time belongs to the Athenians, who always fought for it but never won secure pos session until Philip gave it to them after taking Thebes . The city is on the coast and affords nothing remarkable to record. About twelve stades from the city is a sanctuary of Amphiaraus. 1.34.2 Legend says that when Amphiaraus was exiled from Thebes the earth opened and swallowed both him and his chariot. Only they say that the incident did not happen here, the place called the Chariot being on the road from Thebes to Chalcis . The divinity of Amphiaraus was first established among the Oropians, from whom afterwards all the Greeks received the cult. I can enumerate other men also born at this time who are worshipped among the Greeks as gods; some even have cities dedicated to them, such as Eleus in Chersonnesus dedicated to Protesilaus, and Lebadea of the Boeotians dedicated to Trophonius. The Oropians have both a temple and a white marble statue of Amphiaraus. 1.34.3 The altar shows parts. One part is to Heracles, Zeus, and Apollo Healer, another is given up to heroes and to wives of heroes, the third is to Hestia and Hermes and Amphiaraus and the children of Amphilochus. But Alcmaeon, because of his treatment of Eriphyle, is honored neither in the temple of Amphiaraus nor yet with Amphilochus. The fourth portion of the altar is to Aphrodite and Panacea, and further to Iaso, Health and Athena Healer. The fifth is dedicated to the nymphs and to Pan, and to the rivers Achelous and Cephisus. The Athenians too have an altar to Amphilochus in the city, and there is at Mallus in Cilicia an oracle of his which is the most trustworthy of my day. 1.34.4 The Oropians have near the temple a spring, which they call the Spring of Amphiaraus; they neither sacrifice into it nor are wont to use it for purifications or for lustral water. But when a man has been cured of a disease through a response the custom is to throw silver and coined gold into the spring, for by this way they say that Amphiaraus rose up after he had become a god. Iophon the Cnossian, a guide, produced responses in hexameter verse, saying that Amphiaraus gave them to the Argives who were sent against Thebes . These verses unrestrainedly appealed to popular taste. Except those whom they say Apollo inspired of old none of the seers uttered oracles, but they were good at explaining dreams and interpreting the flights of birds and the entrails of victims. 1.34.5 My opinion is that Amphiaraus devoted him self most to the exposition of dreams. It is manifest that, when his divinity was established, it was a dream oracle that he set up. One who has come to consult Amphiaraus is wont first to purify himself. The mode of purification is to sacrifice to the god, and they sacrifice not only to him but also to all those whose names are on the altar. And when all these things have been first done, they sacrifice a ram, and, spreading the skin under them, go to sleep and await enlightenment in a dream.
2.10.2 From here is a way to a sanctuary of Asclepius. On passing into the enclosure you see on the left a building with two rooms. In the outer room lies a figure of Sleep, of which nothing remains now except the head. The inner room is given over to the Carnean Apollo; into it none may enter except the priests. In the portico lies a huge bone of a sea-monster, and after it an image of the Dream-god and Sleep, surnamed Epidotes (Bountiful), lulling to sleep a lion. Within the sanctuary on either side of the entrance is an image, on the one hand Pan seated, on the other Artemis standing. 2.10.3 When you have entered you see the god, a beardless figure of gold and ivory made by Calamis. A famous early fifth century sculptor. He holds a staff in one hand, and a cone of the cultivated pine in the other. The Sicyonians say that the god was carried to them from Epidaurus on a carriage drawn by two mules, that he was in the likeness of a serpent, and that he was brought by Nicagora of Sicyon, the mother of Agasicles and the wife of Echetimus. Here are small figures hanging from the roof. She who is on the serpent they say is Aristodama, the mother of Aratus, whom they hold to be a son of Asclepius.
2.11.7 There are images also of Alexanor and of Euamerion; to the former they give offerings as to a hero after the setting of the sun; to Euamerion, as being a god, they give burnt sacrifices. If I conjecture aright, the Pergamenes, in accordance with an oracle, call this Euamerion Telesphorus (Accomplisher) while the Epidaurians call him Acesis (Cure). There is also a wooden image of Coronis, but it has no fixed position anywhere in the temple. While to the god are being sacrificed a bull, a lamb, and a pig, they remove Coronis to the sanctuary of Athena and honor her there. The parts of the victims which they offer as a burnt sacrifice, and they are not content with cutting out the thighs, they burn on the ground, except the birds, which they burn on the altar.
2.17.4 The statue of Hera is seated on a throne; it is huge, made of gold and ivory, and is a work of Polycleitus. She is wearing a crown with Graces and Seasons worked upon it, and in one hand she carries a pomegranate and in the other a sceptre. About the pomegranate I must say nothing, for its story is somewhat of a holy mystery. The presence of a cuckoo seated on the sceptre they explain by the story that when Zeus was in love with Hera in her maidenhood he changed himself into this bird, and she caught it to be her pet. This tale and similar legends about the gods I relate without believing them, but I relate them nevertheless.' "
2.26.7 The third account is, in my opinion, the farthest from the truth; it makes Asclepius to be the son of Arsinoe, the daughter of Leucippus. For when Apollophanes the Arcadian, came to Delphi and asked the god if Asclepius was the son of Arsinoe and therefore a Messenian, the Pythian priestess gave this response:— 0 Asclepius, born to bestow great joy upon mortals, Pledge of the mutual love I enjoyed with Phlegyas' daughter, Lovely Coronis, who bare thee in rugged land Epidaurus . Unknown . This oracle makes it quite certain that Asclepius was not a son of Arsinoe, and that the story was a fiction invented by Hesiod, or by one of Hesiod's interpolators, just to please the Messenians." '2.26.8 There is other evidence that the god was born in Epidaurus for I find that the most famous sanctuaries of Asclepius had their origin from Epidaurus . In the first place, the Athenians, who say that they gave a share of their mystic rites to Asclepius, call this day of the festival Epidauria, and they allege that their worship of Asclepius dates from then. Again, when Archias, son of Aristaechmus, was healed in Epidauria after spraining himself while hunting about Pindasus, he brought the cult to Pergamus . 2.26.9 From the one at Pergamus has been built in our own day the sanctuary of Asclepius by the sea at Smyrna . Further, at Balagrae of the Cyreneans there is an Asclepius called Healer, who like the others came from Epidaurus . From the one at Cyrene was founded the sanctuary of Asclepius at Lebene, in Crete . There is this difference between the Cyreneans and the Epidaurians, that whereas the former sacrifice goats, it is against the custom of the Epidaurians to do so.
2.27.1 The sacred grove of Asclepius is surrounded on all sides by boundary marks. No death or birth takes place within the enclosure the same custom prevails also in the island of Delos . All the offerings, whether the offerer be one of the Epidaurians themselves or a stranger, are entirely consumed within the bounds. At Titane too, I know, there is the same rule. 2.27.2 The image of Asclepius is, in size, half as big as the Olympian Zeus at Athens, and is made of ivory and gold. An inscription tells us that the artist was Thrasymedes, a Parian, son of Arignotus. The god is sitting on a seat grasping a staff; the other hand he is holding above the head of the serpent; there is also a figure of a dog lying by his side. On the seat are wrought in relief the exploits of Argive heroes, that of Bellerophontes against the Chimaera, and Perseus, who has cut off the head of Medusa. Over against the temple is the place where the suppliants of the god sleep.' "2.27.3 Near has been built a circular building of white marble, called Tholos (Round House), which is worth seeing. In it is a picture by Pausias 1. A famous painter of Sicyon . representing Love, who has cast aside his bow and arrows, and is carrying instead of them a lyre that he has taken up. Here there is also another work of Pausias, Drunkenness drinking out of a crystal cup. You can see even in the painting a crystal cup and a woman's face through it. Within the enclosure stood slabs; in my time six remained, but of old there were more. On them are inscribed the names of both the men and the women who have been healed by Asclepius, the disease also from which each suffered, and the means of cure. The dialect is Doric." 2.27.6 A Roman senator, Antoninus, made in our own day a bath of Asclepius and a sanctuary of the gods they call Bountiful. 138 or 161 A.D. He made also a temple to Health, Asclepius, and Apollo, the last two surnamed Egyptian. He moreover restored the portico that was named the Portico of Cotys, which, as the brick of which it was made had been unburnt, had fallen into utter ruin after it had lost its roof. As the Epidaurians about the sanctuary were in great distress, because their women had no shelter in which to be delivered and the sick breathed their last in the open, he provided a dwelling, so that these grievances also were redressed. Here at last was a place in which without sin a human being could die and a woman be delivered. 2.27.7 Above the grove are the Nipple and another mountain called Cynortium; on the latter is a sanctuary of Maleatian Apollo. The sanctuary itself is an ancient one, but among the things Antoninus made for the Epidaurians are various appurteces for the sanctuary of the Maleatian, including a reservoir into which the rain-water collects for their use.
4.1.7 That this Lycus was the son of Pandion is made clear by the lines on the statue of Methapus, who made certain improvements in the mysteries. Methapus was an Athenian by birth, an expert in the mysteries and founder of all kinds of rites. It was he who established the mysteries of the Cabiri at Thebes, and dedicated in the hut of the Lycomidae a statue with an inscription that amongst other things helps to confirm my account:—
4.30.3 I heard also at Pharae that besides the twins a daughter Anticleia was born to Diocles, and that her children were Nicomachus and Gorgasus, by Machaon the son of Asclepius. They remained at Pharae and succeeded to the kingdom on the death of Diocles. The power of healing diseases and curing the maimed has remained with them to this day, and in return for this, sacrifices and votive offerings are brought to their sanctuary. The people of Pharae possess also a temple of Fortune (Tyche) and an ancient image.
5.13.3 The woodman is one of the servants of Zeus, and the task assigned to him is to supply cities and private individuals with wood for sacrifices at a fixed rate, wood of the white poplar, but of no other tree, being allowed. If anybody, whether Elean or stranger, eat of the meat of the victim sacrificed to Pelops, he may not enter the temple of Zeus. The same rule applies to those who sacrifice to Telephus at Pergamus on the river Caicus ; these too may not go up to the temple of Asclepius before they have bathed.
6.25.4 The Eleans have also a sanctuary of Fortune. In a portico of the sanctuary has been dedicated a colossal image, made of gilded wood except the face, hands and feet, which are of white marble. Here Sosipolis too is worshipped in a small shrine on the left of the sanctuary of Fortune. The god is painted according to his appearance in a dream: in age a boy, wrapped in a star-spangled robe, and in one hand holding the horn of Amaltheia.
8.2.4 I for my part believe this story; it has been a legend among the Arcadians from of old, and it has the additional merit of probability. For the men of those days, because of their righteousness and piety, were guests of the gods, eating at the same board ;the good were openly honored by the gods, and sinners were openly visited with their wrath. Nay, in those days men were changed to gods, who down to the present day have honors paid to them—Aristaeus, Britomartis of Crete, Heracles the son of Alcmena, Amphiaraus the son of Oicles, and besides these Polydeuces and Castor.' "
9.39.4 The most famous things in the grove are a temple and image of Trophonius; the image, made by Praxiteles, is after the likeness of Asclepius. There is also a sanctuary of Demeter surnamed Europa, and a Zeus Rain-god in the open. If you go up to the oracle, and thence onwards up the mountain, you come to what is called the Maid's Hunting and a temple of King Zeus. This temple they have left half finished, either because of its size or because of the long succession of the wars. In a second temple are images of Cronus, Hera and Zeus. There is also a sanctuary of Apollo." '9.39.5 What happens at the oracle is as follows. When a man has made up his mind to descend to the oracle of Trophonius, he first lodges in a certain building for an appointed number of days, this being sacred to the good Spirit and to good Fortune. While he lodges there, among other regulations for purity he abstains from hot baths, bathing only in the river Hercyna. Meat he has in plenty from the sacrifices, for he who descends sacrifices to Trophonius himself and to the children of Trophonius, to Apollo also and Cronus, to Zeus surnamed King, to Hera Charioteer, and to Demeter whom they surname Europa and say was the nurse of Trophonius. 9.39.6 At each sacrifice a diviner is present, who looks into the entrails of the victim, and after an inspection prophesies to the person descending whether Trophonius will give him a kind and gracious reception. The entrails of the other victims do not declare the mind of Trophonius so much as a ram, which each inquirer sacrifices over a pit on the night he descends, calling upon Agamedes. Even though the previous sacrifices have appeared propitious, no account is taken of them unless the entrails of this ram indicate the same; but if they agree, then the inquirer descends in good hope. The procedure of the descent is this. 9.39.7 First, during the night he is taken to the river Hercyna by two boys of the citizens about thirteen years old, named Hermae, who after taking him there anoint him with oil and wash him. It is these who wash the descender, and do all the other necessary services as his attendant boys. After this he is taken by the priests, not at once to the oracle, but to fountains of water very near to each other. 9.39.8 Here he must drink water called the water of Forgetfulness, that he may forget all that he has been thinking of hitherto, and afterwards he drinks of another water, the water of Memory, which causes him to remember what he sees after his descent. After looking at the image which they say was made by Daedalus (it is not shown by the priests save to such as are going to visit Trophonius), having seen it, worshipped it and prayed, he proceeds to the oracle, dressed in a linen tunic, with ribbons girding it, and wearing the boots of the country. 9.39.9 The oracle is on the mountain, beyond the grove. Round it is a circular basement of white marble, the circumference of which is about that of the smallest threshing floor, while its height is just short of two cubits. On the basement stand spikes, which, like the cross-bars holding them together, are of bronze, while through them has been made a double door. Within the enclosure is a chasm in the earth, not natural, but artificially constructed after the most accurate masonry. 9.39.10 The shape of this structure is like that of a bread-oven. Its breadth across the middle one might conjecture to be about four cubits, and its depth also could not be estimated to extend to more than eight cubits. They have made no way of descent to the bottom, but when a man comes to Trophonius, they bring him a narrow, light ladder. After going down he finds a hole between the floor and the structure. Its breadth appeared to be two spans, and its height one span. 9.39.11 The descender lies with his back on the ground, holding barley-cakes kneaded with honey, thrusts his feet into the hole and himself follows, trying hard to get his knees into the hole. After his knees the rest of his body is at once swiftly drawn in, just as the largest and most rapid river will catch a man in its eddy and carry him under. After this those who have entered the shrine learn the future, not in one and the same way in all cases, but by sight sometimes and at other times by hearing. The return upwards is by the same mouth, the feet darting out first. 9.39.12 They say that no one who has made the descent has been killed, save only one of the bodyguard of Demetrius. But they declare that he performed none of the usual rites in the sanctuary, and that he descended, not to consult the god but in the hope of stealing gold and silver from the shrine. It is said that the body of this man appeared in a different place, and was not cast out at the sacred mouth. Other tales are told about the fellow, but I have given the one most worthy of consideration. 9.39.13 After his ascent from Trophonius the inquirer is again taken in hand by the priests, who set him upon a chair called the chair of Memory, which stands not far from the shrine, and they ask of him, when seated there, all he has seen or learned. After gaining this information they then entrust him to his relatives. These lift him, paralyzed with terror and unconscious both of himself and of his surroundings, and carry him to the building where he lodged before with Good Fortune and the Good Spirit. Afterwards, however, he will recover all his faculties, and the power to laugh will return to him.
10.32.12 Seventy stades distant from Tithorea is a temple of Asclepius, called Archagetas (Founder). He receives divine honors from the Tithoreans, and no less from the other Phocians. Within the precincts are dwellings for both the suppliants of the god and his servants. In the middle is the temple of the god and an image made of stone, having a beard more than two feet long. A couch is set on the right of the image. It is usual to sacrifice to the god any animal except the goat.' "
10.38.13 The sanctuary of Asclepius I found in ruins, but it was originally built by a private person called Phalysius. For he had a complaint of the eyes, and when he was almost blind the god at Epidaurus sent to him the poetess Anyte, who brought with her a sealed tablet. The woman thought that the god's appearance was a dream, but it proved at once to be a waking vision. For she found in her own hands a sealed tablet; so sailing to Naupactus she bade Phalysius take away the seal and read what was written. He did not think it possible to read the writing with his eyes in such a condition, but hoping to get some benefit from Asclepius he took away the seal. When he had looked at the wax he recovered his sight, and gave to Anyte what was written on the tablet, two thousand staters of gold. "' None
39. Philostratus The Athenian, Life of Apollonius, 1.7, 3.28, 4.11, 4.18 (2nd cent. CE - missingth cent. CE)
 Tagged with subjects: • Asclepius • Asklepios • Asklepios of Aegae in Epidauros dedication • Asklepios of Aegae in Epidauros dedication, Hygieias cult • Asklepios of Aegae in Epidauros dedication, literary evidence for incubation • Asklepios of Aegae in Epidauros dedication, reopened by Julian • Asklepios of Aegae in Epidauros dedication, under Christian emperors • Asklepios, Asklepios Aigeōtēs • Asklepios, dedications of ears or eyes • Asklepios, specific ailments cured, hearing problems • Asklepios, surgery prompted by Asklepios dream • Epidauros, sanctuary of Asclepius • Trikka (Thessaly), sanctuary of Asclepius

 Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 331; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 455; Demoen and Praet (2009), Theios Sophistes: Essays on Flavius Philostratus' Vita Apollonii, 323, 327; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 50; Petridou (2016), Homo Patiens: Approaches to the Patient in the Ancient World, 249, 456; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 199, 209, 261; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 60

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1.7 προϊὼν δὲ ἐς ἡλικίαν, ἐν ᾗ γράμματα, μνήμης τε ἰσχὺν ἐδήλου καὶ μελέτης κράτος, καὶ ἡ γλῶττα ̓Αττικῶς εἶχεν, οὐδ' ἀπήχθη τὴν φωνὴν ὑπὸ τοῦ ἔθνους, ὀφθαλμοί τε πάντες ἐς αὐτὸν ἐφέροντο, καὶ γὰρ περίβλεπτος ἦν τὴν ὥραν. γεγονότα δὲ αὐτὸν ἔτη τεσσαρεσκαίδεκα ἄγει ἐς Ταρσοὺς ὁ πατὴρ παρ' Εὐθύδημον τὸν ἐκ Φοινίκης. ὁ δὲ Εὐθύδημος ῥήτωρ τε ἀγαθὸς ἦν καὶ ἐπαίδευε τοῦτον, ὁ δὲ τοῦ μὲν διδασκάλου εἴχετο, τὸ δὲ τῆς πόλεως ἦθος ἄτοπόν τε ἡγεῖτο καὶ οὐ χρηστὸν ἐμφιλοσοφῆσαι, τρυφῆς τε γὰρ οὐδαμοῦ μᾶλλον ἅπτονται σκωπτόλαι τε καὶ ὑβρισταὶ πάντες καὶ δεδώκασι τῇ ὀθόνῃ μᾶλλον ἢ τῇ σοφίᾳ ̓Αθηναῖοι, ποταμός τε αὐτοὺς διαρρεῖ Κύδνος, ᾧ παρακάθηνται, καθάπερ τῶν ὀρνίθων οἱ ὑγροί. τό τοι“ παύσασθε μεθύοντες τῷ ὕδατι” ̓Απολλωνίῳ πρὸς αὐτοὺς ἐν ἐπιστολῇ εἴρηται. μεθίστησιν οὖν τὸν διδάσκαλον δεηθεὶς τοῦ πατρὸς ἐς Αἰγὰς τὰς πλησίον, ἐν αἷς ἡσυχία τε πρόσφορος τῷ φιλοσοφήσοντι καὶ σπουδαὶ νεανικώτεραι καὶ ἱερὸν ̓Ασκληπιοῦ καὶ ὁ ̓Ασκληπιὸς αὐτὸς ἐπίδηλος τοῖς ἀνθρώποις. ἐνταῦθα ξυνεφιλοσόφουν μὲν αὐτῷ Πλατώνειοί τε καὶ Χρυσίππειοι καὶ οἱ ἀπὸ τοῦ περιπάτου, διήκουε δὲ καὶ τῶν ̓Επικούρου λόγων, οὐδὲ γὰρ τούτους ἀπεσπούδαζε, τοὺς δέ γε Πυθαγορείους ἀρρήτῳ τινὶ σοφίᾳ ξυνέλαβε: διδάσκαλος μὲν γὰρ ἦν αὐτῷ τῶν Πυθαγόρου λόγων οὐ πάνυ σπουδαῖος, οὐδὲ ἐνεργῷ τῇ φιλοσοφίᾳ χρώμενος, γαστρός τε γὰρ ἥττων ἦν καὶ ἀφροδισίων καὶ κατὰ τὸν ̓Επίκουρον ἐσχημάτιστο: ἦν δὲ οὗτος Εὔξενος ὁ ἐξ ̔Ηρακλείας τοῦ Πόντου, τὰς δὲ Πυθαγόρου δόξας ἐγίγνωσκεν, ὥσπερ οἱ ὄρνιθες ἃ μανθάνουσι παρὰ τῶν ἀνθρώπων, τὸ γὰρ “χαῖρε” καὶ τὸ “εὖ πρᾶττε” καὶ τὸ “Ζεὺς ἵλεως” καὶ τὰ τοιαῦτα οἱ ὄρνιθες εὔχονται οὔτε εἰδότες ὅ τι λέγουσιν οὔτε διακείμενοι πρὸς τοὺς ἀνθρώπους, ἀλλὰ ἐρρυθμισμένοι τὴν γλῶτταν: ὁ δέ, ὥσπερ οἱ νέοι τῶν ἀετῶν ἐν ἁπαλῷ μὲν τῷ πτερῷ παραπέτονται τοῖς γειναμένοις αὐτοὺς μελετώμενοι ὑπ' αὐτῶν τὴν πτῆσιν, ἐπειδὰν δὲ αἴρεσθαι δυνηθῶσιν, ὑπερπέτονται τοὺς γονέας ἄλλως τε κἂν λίχνους αἴσθωνται καὶ κνίσης ἕνεκα πρὸς τῇ γῇ πετομένους, οὕτω καὶ ὁ ̓Απολλώνιος προσεῖχέ τε τῷ Εὐξένῳ παῖς ἔτι καὶ ἤγετο ὑπ' αὐτοῦ βαίνων ἐπὶ τοῦ λόγου, προελθὼν δὲ ἐς ἔτος δέκατον καὶ ἕκτον ὥρμησεν ἐπὶ τὸν τοῦ Πυθαγόρου βίον, πτερωθεὶς ἐπ' αὐτὸν ὑπό τινος κρείττονος. οὐ μὴν τόν γε Εὔξενον ἐπαύσατο ἀγαπῶν, ἀλλ' ἐξαιτήσας αὐτῷ προάστειον παρὰ τοῦ πατρός, ἐν ᾧ κῆποί τε ἁπαλοὶ ἦσαν καὶ πηγαί, “σὺ μὲν ζῆθι τὸν σεαυτοῦ τρόπον” ἔφη “ἐγὼ δὲ τὸν Πυθαγόρου ζήσομαι”." "
4.11 καθήρας δὲ τοὺς ̓Εφεσίους τῆς νόσου καὶ τῶν κατὰ τὴν ̓Ιωνίαν ἱκανῶς ἔχων ἐς τὴν ̔Ελλάδα ὥρμητο. βαδίσας οὖν ἐς τὸ Πέργαμον καὶ ἡσθεὶς τῷ τοῦ ̓Ασκληπιοῦ ἱερῷ τοῖς τε ἱκετεύουσι τὸν θεὸν ὑποθέμενος, ὁπόσα δρῶντες εὐξυμβόλων ὀνειράτων τεύξονται, πολλοὺς δὲ καὶ ἰασάμενος ἦλθεν ἐς τὴν ̓Ιλιάδα καὶ πάσης τῆς περὶ αὐτῶν ἀρχαιολογίας ἐμφορηθεὶς ἐφοίτησεν ἐπὶ τοὺς τῶν ̓Αχαιῶν τάφους, καὶ πολλὰ μὲν εἰπὼν ἐπ' αὐτοῖς, πολλὰ δὲ τῶν ἀναίμων τε καὶ καθαρῶν καθαγίσας τοὺς μὲν ἑταίρους ἐκέλευσεν ἐπὶ τὴν ναῦν χωρεῖν, αὐτὸς δὲ ἐπὶ τοῦ κολωνοῦ τοῦ ̓Αχιλλέως ἐννυχεύσειν ἔφη. δεδιττομένων οὖν τῶν ἑταίρων αὐτόν, καὶ γὰρ δὴ καὶ οἱ Διοσκορίδαι καὶ οἱ Φαίδιμοι καὶ ἡ τοιάδε ὁμιλία πᾶσα ξυνῆσαν ἤδη τῷ ̓Απολλωνίῳ, τόν τε ̓Αχιλλέα φοβερὸν ἔτι φασκόντων φαίνεσθαι, τουτὶ γὰρ καὶ τοὺς ἐν τῷ ̓Ιλίῳ περὶ αὐτοῦ πεπεῖσθαι “καὶ μὴν ἐγὼ” ἔφη “τὸν ̓Αχιλλέα σφόδρα οἶδα ταῖς ξυνουσίαις χαίροντα, τόν τε γὰρ Νέστορα τὸν ἐκ τῆς Πύλου μάλα ἠσπάζετο, ἐπειδὴ ἀεί τι αὐτῷ διῄει χρηστόν, τόν τε Φοίνικα τροφέα καὶ ὀπαδὸν καὶ τὰ τοιαῦτα τιμᾶν ἐνόμιζεν, ἐπειδὴ διῆγεν αὐτὸν ὁ Φοῖνιξ λόγοις, καὶ τὸν Πρίαμον δὲ καίτοι πολεμιώτατον αὐτῷ ὄντα πρᾳότατα εἶδεν, ἐπειδὴ διαλεγομένου ἤκουσε, καὶ ̓Οδυσσεῖ δὲ ἐν διχοστασίᾳ ξυγγενόμενος οὕτω μέτριος ὤφθη, ὡς καλὸς τῷ ̓Οδυσσεῖ μᾶλλον ἢ φοβερὸς δόξαι. τὴν μὲν δὴ ἀσπίδα καὶ τὴν κόρυν τὴν δεινόν, ὥς φασι, νεύουσαν, ἐπὶ τοὺς Τρῶας οἶμαι αὐτῷ εἶναι μεμνημένῳ, ἃ ὑπ' αὐτῶν ἔπαθεν ἀπιστησάντων πρὸς αὐτὸν ὑπὲρ τοῦ γάμου, ἐγὼ δὲ οὔτε μετέχω τι τοῦ ̓Ιλίου διαλέξομαί τε αὐτῷ χαριέστερον ἢ οἱ τότε ἑταῖροι, κἂν ἀποκτείνῃ με, ὥς φατε, μετὰ Μέμνονος δήπου καὶ Κύκνου κείσομαι καὶ ἴσως με ἐν καπέτῳ κοίλῃ, καθάπερ τὸν ̔́Εκτορα, ἡ Τροία θάψει.” τοιαῦτα πρὸς τοὺς ἑταίρους ἀναμὶξ παίξας τε καὶ σπουδάσας προσέβαινε τῷ κολωνῷ μόνος, οἱ δὲ ἐβάδιζον ἐπὶ τὴν ναῦν ἑσπέρας ἤδη." "
4.18 ἦν μὲν δὴ ̓Επιδαυρίων ἡμέρα. τὰ δὲ ̓Επιδαύρια μετὰ πρόρρησίν τε καὶ ἱερεῖα δεῦρο μυεῖν ̓Αθηναίοις πάτριον ἐπὶ θυσίᾳ δευτέρᾳ, τουτὶ δὲ ἐνόμισαν ̓Ασκληπιοῦ ἕνεκα, ὅτι δὴ ἐμύησαν αὐτὸν ἥκοντα ̓Επιδαυρόθεν ὀψὲ μυστηρίων. ἀμελήσαντες δὲ οἱ πολλοὶ τοῦ μυεῖσθαι περὶ τὸν ̓Απολλώνιον εἶχον καὶ τοῦτ' ἐσπούδαζον μᾶλλον ἢ τὸ ἀπελθεῖν τετελεσμένοι, ὁ δὲ ξυνέσεσθαι μὲν αὐτοῖς αὖθις ἔλεγεν, ἐκέλευσε δὲ πρὸς τοῖς ἱεροῖς τότε γίγνεσθαι, καὶ γὰρ αὐτὸς μυεῖσθαι. ὁ δὲ ἱεροφάντης οὐκ ἐβούλετο παρέχειν τὰ ἱερά, μὴ γὰρ ἄν ποτε μυῆσαι γόητα, μηδὲ τὴν ̓Ελευσῖνα ἀνοῖξαι ἀνθρώπῳ μὴ καθαρῷ τὰ δαιμόνια. ὁ δὲ ̓Απολλώνιος οὐδὲν ὑπὸ τούτων ἥττων αὑτοῦ γενόμενος “οὔπω” ἔφη “τὸ μέγιστον, ὧν ἐγὼ ἐγκληθείην ἄν, εἴρηκας, ὅτι περὶ τῆς τελετῆς πλείω ἢ σὺ γιγνώσκων ἐγὼ δὲ ὡς παρὰ σοφώτερον ἐμαυτοῦ μυησόμενος ἦλθον.” ἐπαινεσάντων δὲ τῶν παρόντων, ὡς ἐρρωμένως καὶ παραπλησίως αὑτῷ ἀπεκρίνατο, ὁ μὲν ἱεροφάντης, ἐπειδὴ ἐξείργων αὐτὸν οὐ φίλα τοῖς πολλοῖς ἐδόκει πράττειν, μετέβαλε τοῦ τόνου καὶ “μυοῦ”, ἔφη “σοφὸς γάρ τις ἥκειν ἔοικας”, ὁ δὲ ̓Απολλώνιος “μυήσομαι” ἔφη “αὖθις, μυήσει δέ με ὁ δεῖνα” προγνώσει χρώμενος ἐς τὸν μετ' ἐκεῖνον ἱεροφάντην, ὃς μετὰ τέτταρα ἔτη τοῦ ἱεροῦ προὔστη." " None		sup>
1.7 ON reaching the age when children are taught their letters, he showed great strength of memory and power of application; and his tongue affected the Attic dialect, nor was his accent corrupted by the race he lived among. All eyes were turned upon him, for he was, moreover, conspicuous for his beauty. When he reached his fourteenth year, his father brought him to Tarsus, to Euthydemus the teacher from Phoenicia. Now Euthydemus was a good rhetor, and began his education; but, though he was attached to his teacher, he found the atmosphere of the city harsh and strange and little conducive to the philosophic life, for nowhere are men more addicted than here to luxury; jesters and full of insolence are they all; and they attend more to their fine linen than the Athenians did to wisdom; and a stream called the Cydnus runs through their city, along the banks of which they sit like so many water-fowl. Hence the words which Apollonius addresses to them in his letter: Be done with getting drunk upon your water. He therefore transferred his teacher, with his father's consent, to the town of Aegae, which was close by, where he found a peace congenial to one who would be a philosopher, and a more serious school of study and a sanctuary of Asclepius, where that god reveals himself in person to men. There he had as his companions in philosophy followers of Plato and Chrysippus and peripatetic philosophers. And he diligently attended also to the discourses of Epicurus, for he did not despise these either, although it was to those of Pythagoras that he applied himself with unspeakable wisdom and ardor. However, his teacher of the Pythagorean system was not a very serious person, nor one who practiced in his conduct the philosophy he taught; for he was the slave of his belly and appetites, and modeled himself upon Epicurus. And this man was Euxenus from the town of Heraclea in Pontus, and he knew the principles of Pythagoras just as birds know what they learn from men; for the birds will wish you farewell, and say Good day or Zeus help you, and such like, without understanding what they say and without any real sympathy for mankind, merely because they have been trained to move their tongue in a certain manner. Apollonius, however, was like the young eagles who, as long as they are not fully fledged, fly alongside of their parents and are trained by them in flight, but who, as soon as they are able to rise in the air, outsoar the parent birds, especially when they perceive the latter to be greedy and to be flying along the ground in order to snuff the quarry; like them Apollonius attended Euxenus as long as he was a child and was guided by him in the path of argument, but when he reached his sixteenth year he indulged his impulse towards the life of Pythagoras, being fledged and winged thereto by some higher power. Notwithstanding he did not cease to love Euxenus, nay, he persuaded his father to present him with a villa outside the town, where there were tender groves and fountains, and he said to him: Now you live there your own life, but I will live that of Pythagoras." 4.11 Having purged the Ephesians of the plague, and having had enough of the people of Ionia, he started for Hellas. Having made his way then to Pergamum, and being pleased with the sanctuary of Asclepius, he gave hints to the supplicants of the god, what to do in order to obtain favorable dreams; and having healed many of them he came to the land of Ilium. And when his mind was glutted with all the traditions of their past, he went to visit the tombs of the Achaeans, and he delivered himself of many speeches over them, and he offered many sacrifices of a bloodless and pure kind; and then he bade his companions go on board ship, for he himself, he said, must spend a night on the mound of Achilles. Now his companions tried to deter him — for in fact the Dioscoridae and the Phaedimi, and a whole company of such already followed in the train of Apollonius — alleging that Achilles was still dreadful as a phantom; for such was the conviction about him of the inhabitants of Ilium. Nevertheless, said Apollonius, I know Achilles well and that he thoroughly delights in company; for he heartily welcomed Nestor when he came from Pylos, because he always had something useful to tell him; and he used to honor Phoenix with the title of foster-father and companion and so forth, because Phoenix entertained him with his talk; and he looked most mildly upon Priam also, although he was his bitterest enemy, so soon as he heard him talk; and when in the course of a quarrel he had an interview with Odysseus, he made himself so gracious that Odysseus thought him more handsome than terrible.For, I think that his shield and his plumes that wave so terribly, as they say, are a menace to the Trojans, because he can never forget what he suffered at their hands, when they played him false over the marriage. But I have nothing in common with Ilium, and I shall talk to him more pleasantly than his former companions; and if he slays me, as you say he will, why then I shall repose with Memnon and Cycnus, and perhaps Troy will bury me in a hollow sepulcher as they did Hector. Such were his words to his companions, half playful and half serious, as he went up alone to the barrow; but they went on board ship, for it was already evening.
4.18 It was then the day of the Epidaurian festival, at which it is still customary for the Athenians to hold the initiation at a second sacrifice after both proclamation and victims have been offered; and this custom was instituted in honor of Asclepius, because they still initiated him when on one occasion he arrived from Epidaurus too late for the mysteries. Now most people neglected the initiation and hung around Apollonius, and thought more of doing that than of being perfected in their religion before they went home; but Apollonius said that he would join them later on, and urged them to attend at once to the rites of the religion, for that he himself would be initiated. But the hierophant was not disposed to admit him to the rites, for he said that he would never initiate a wizard and charlatan, nor open the Eleusinian rite to a man who dabbled in impure rites. Thereupon Apollonius, fully equal to the occasion, said: You have not yet mentioned the chief of my offense, which is that knowing, as I do, more about the initiatory rite than you do yourself, I have nevertheless come for initiation to you, as if you were wiser than I am. The bystanders applauded these words, and deemed that he had answered with vigor and like himself; and thereupon the hierophant, since he saw that his exclusion of Apollonius was not by any means popular with the crowd, changed his tone and said: Be thou initiated, for thou seemest to be some wise man who has come here. But Apollonius replied: I will be initiated at another time, and it is so and so, mentioning a name, who will initiate me. Herein he showed his gift of prevision, for he glanced at the hierophant who succeeded the one he addressed, and presided over the sanctuary four years later.' " None
40. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Aelius Aristides, and Asclepius • Aelius Aristides, and Asklepios Sōtēr • Aelius Aristides, comments on Asklepios performing operations • Aelius Aristides, inspired by Asklepios to compose Sacred Tales • Aelius Aristides, relationship with priests of Asclepius at Pergamum • Aelius Aristides, residence at the Temple of Asclepius • Amphiaraos, and Asklepios • Amphiaraos, similarities with Asklepios • Aristophaness Plutus incubation scene, Asklepios accompanied by daughters • Aristophaness Plutus incubation scene, Asklepios employing medicine • Artemidorus, dreams of Asklepios • Asclepius • Asclepius, appearance of • Asclepius, as healing god • Asclepius, as saviour • Asclepius, cult of • Asclepius, miracles of, with palm-branch • Asclepius, myth of • Asclepius, president of the games of • Asclepius, priests of • Asclepius, representation of • Asklepios • Asklepios (god and cult) • Asklepios and incubation reliefs • Asklepios and incubation reliefs, accompanied by related divinities • Asklepios and incubation reliefs, problem of whether reliefs show incubation stoa • Asklepios and incubation reliefs, question of reliefs accurately representing dreams • Asklepios of Aegae in Epidauros dedication, literary evidence for incubation • Asklepios of Aegae in Epidauros dedication, reopened by Julian • Asklepios of Aegae in Epidauros dedication, under Christian emperors • Asklepios, Asklepios Sōtēr • Asklepios, Posidippus, Iamatika epigrams • Asklepios, accompanied by family members in dreams • Asklepios, and Amphiaraos • Asklepios, and Antiochos of Aegae • Asklepios, and Glykon • Asklepios, and Hypnos/Somnus and Oneiros • Asklepios, and Sarapis • Asklepios, and chronic ailments • Asklepios, and rational medicine • Asklepios, as oracular god • Asklepios, as physician or surgeon in dreams • Asklepios, as protector of health • Asklepios, cults origin at Trikka • Asklepios, dedications of ears or eyes • Asklepios, father of Hygieia • Asklepios, healing touch and healing hands metaphor • Asklepios, in Artemidorus • Asklepios, prescriptions attributed to Asklepios • Asklepios, provides athletic tips in dreams • Asklepios, question of evolution in healing modus operandi • Asklepios, similarities with Amphiaraos • Asklepios, specific ailments cured, baldness • Asklepios, specific ailments cured, blindness/vision problem • Asklepios, specific ailments cured, cancerous lesion on ear • Asklepios, specific ailments cured, consumption/tuberculosis • Asklepios, specific ailments cured, dropsy • Asklepios, specific ailments cured, embedded weapon fragments • Asklepios, specific ailments cured, epilepsy • Asklepios, specific ailments cured, gout • Asklepios, specific ailments cured, headaches • Asklepios, specific ailments cured, hearing problems • Asklepios, specific ailments cured, hunting injury • Asklepios, specific ailments cured, indigestion • Asklepios, specific ailments cured, kidney stones • Asklepios, specific ailments cured, leeches • Asklepios, specific ailments cured, paralysis/lameness • Asklepios, specific ailments cured, parasitic worm • Asklepios, specific ailments cured, sciatica • Asklepios, specific ailments cured, unhealed sores/infections • Asklepios, spread of cult • Asklepios, surgery prompted by Asklepios dream • Asklepios, types of therapeutic dreams • Athenodoros dipinto as aretalogy, for Asklepios • Dreams (in Greek and Latin literature), Aelius Aristides, Speech Concerning Asklepios • Epidauros Miracle Inscriptions, surgery performed by Asklepios • Epidauros Miracle Inscriptions, testimonies with Asklepios using medicine • Epidauros Miracle Inscriptions, testimony about Asklepios teaching wrestling move • Epidauros Miracle Inscriptions, testimony with servants accompanying Asklepios • Epidauros, sanctuary of Asclepius • Flavius Asclepius • Glykon, as new Asklepios • Gods (Egyptian, Greek, and Roman), Asclepius • Hermokrates of Phokaia (sophist), prescription from Asklepios • Hydrotherapy, in cult of Asklepios • Hygieia, and Asklepios • Hymns (inscribed), hymn to Asklepios attributed to Aelius Aristides • Hypnos/Somnus, and Asklepios • Lebena Asklepieion, surgery performed by Asklepios • Menander, possible fragment pertaining to Asklepios • Pergamon Asklepieion, Asklepios Sōtēr • Pergamon Asklepieion, Temple of Asklepios Sōtēr • Pergamon Asklepieion, Temple of Zeus Asklepios • Pergamum, sanctuary of Asclepius • Polemo (sophist), prescription from Asklepios • Sarapis, and Asklepios • Trikka Asklepieion, original Asklepios sanctuary • Zeus, Zeus Asclepius • cult, of Asclepius • sanctuary, of Asclepius

 Found in books: Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 331; Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 281, 285, 286, 287, 288, 290, 329, 337, 369, 370, 371, 373; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 222, 223, 224, 225, 229, 313, 735; Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 53, 54, 55, 59, 60, 61, 62, 63, 64, 66, 67, 69, 72, 73, 74, 75, 76, 77, 79; Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 129; Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 101; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 71, 79, 80; Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 140, 146, 152, 163; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 272; Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 164; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 173, 174, 175, 176, 177, 194, 195; Nicklas and Spittler (2013), Credible, Incredible : The Miraculous in the Ancient Mediterranean. 136; Petridou (2016), Homo Patiens: Approaches to the Patient in the Ancient World, 453, 454, 457, 480, 483, 489; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 9, 15, 22, 29, 117, 118, 136, 137, 144, 145, 170, 173, 175, 181, 199, 200, 201, 202, 210, 217, 218, 224, 227, 228, 230, 245, 246, 247, 248, 267, 270, 615, 684; Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 83, 84; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 140, 143; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 3, 5, 6, 12, 14, 16, 26, 61, 62, 63, 70, 72, 73, 75, 76, 82, 85, 92, 105, 107, 109, 110, 111, 112, 113, 123, 125, 126, 131, 132, 135, 137, 138, 141; Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 413
41. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Aelius Aristides, and Asklepios Sōtēr • Asclepius • Asclepius Soter, in Pergamum • Asklepios • Asklepios, and chronic ailments • Asklepios, and rational medicine • Asklepios, as alternative to physicians • Asklepios, as healer of animals • Asklepios, as physician or surgeon in dreams • Asklepios, epigraphical terms for incubation • Asklepios, father of Hygieia • Asklepios, prescriptions attributed to Asklepios • Asklepios, question of evolution in healing modus operandi • Asklepios, specific ailments cured, kidney stones • Asklepios, specific ailments cured, parasitic worm • Asklepios, worshipers instructed in dreams to visit Asklepieia • Athenodoros dipinto as aretalogy, for Asklepios • Epidauros Miracle Inscriptions, testimonies with Asklepios using medicine • Hygieia, and Asklepios • Menander, possible fragment pertaining to Asklepios • Pergamon Asklepieion, Asklepios Sōtēr

 Found in books: Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 330; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 142; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 11, 118, 124, 168, 172, 227, 228, 229, 306; Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 79
42. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Asklepios

 Found in books: Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 179; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 71
43. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Asclepius • Asclepius, • Pergamon, sanctuary of Asclepius at, • Sophocles, Paean to Asclepius

 Found in books: Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 312; Cueva et al. (2018b), Re-Wiring the Ancient Novel. Volume 2: Roman Novels and Other Important Texts, 170; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 195, 196; Nicklas and Spittler (2013), Credible, Incredible : The Miraculous in the Ancient Mediterranean. 117, 136
44. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Asclepius • Asclepius, • Asclepius, cult of • Asklepios • Asklepios, and Marcus Aurelius • Asklepios, specific ailments cured, coughing up blood (hemoptysis) • Asklepios, specific ailments cured, vertigo • Epidauros Asklepieion, Carian dedication to Asklepios in Epidauros • Galen, and Asklepios • sanctuary, of Asclepius

 Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 284; Bowersock (1997), Fiction as History: Nero to Julian, 78; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 120; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 152; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 130
45. None, None, nan (2nd cent. CE - missingth cent. CE)
 Tagged with subjects: • Aristophaness Plutus incubation scene, Asklepios employing medicine • Asclepius • Asclepius, • Asklepios • Asklepios of Aegae in Epidauros dedication • Asklepios of Aegae in Epidauros dedication, Hygieias cult • Asklepios of Aegae in Epidauros dedication, literary evidence for incubation • Asklepios of Aegae in Epidauros dedication, reopened by Julian • Asklepios of Aegae in Epidauros dedication, under Christian emperors • Asklepios, Asklepios Aigeōtēs • Asklepios, and Antiochos of Aegae • Asklepios, and rational medicine • Asklepios, as physician or surgeon in dreams • Asklepios, as protector of health • Asklepios, dedications of ears or eyes • Asklepios, prescriptions attributed to Asklepios • Asklepios, question of evolution in healing modus operandi • Asklepios, specific ailments cured, blindness/vision problem • Asklepios, specific ailments cured, coughing up blood (hemoptysis) • Asklepios, specific ailments cured, headaches • Asklepios, specific ailments cured, hearing problems • Asklepios, specific ailments cured, pleurisy • Asklepios, surgery prompted by Asklepios dream • Divine being, Asclepius • Epidauros Miracle Inscriptions, testimonies with Asklepios using medicine • Hermokrates of Phokaia (sophist), prescription from Asklepios • Libanius, Autobiography and Asklepios • Libanius, and Asklepios • Polemo (sophist), prescription from Asklepios

 Found in books: Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 455; Huttner (2013), Early Christianity in the Lycus Valley, 209; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 173, 174, 199, 209, 230, 231, 707; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 220; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 3, 4, 12, 63
46. Diogenes Laertius, Lives of The Philosophers, 5.76, 10.14 (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Asclepius • Asclepius (Asklepios), Greek God

 Found in books: Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 331; Demoen and Praet (2009), Theios Sophistes: Essays on Flavius Philostratus' Vita Apollonii, 323; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 62; Rizzi (2010), Hadrian and the Christians, 127

sup>
5.76 For he was one of Conon's household servants, according to Favorinus in the first book of his Memorabilia; yet Lamia, with whom he lived, was a citizen of noble family, as Favorinus also states in his first book. Further, in his second book Favorinus alleges that he suffered violence from Cleon, while Didymus in his Table-talk relates how a certain courtesan nicknamed him Charito-Blepharos (having the eyelids of the Graces), and Lampito (of shining eyes). He is said to have lost his sight when in Alexandria and to have recovered it by the gift of Sarapis; whereupon he composed the paeans which are sung to this day.For all his popularity with the Athenians he nevertheless suffered eclipse through all-devouring envy." 10.14 And in his correspondence he replaces the usual greeting, I wish you joy, by wishes for welfare and right living, May you do well, and Live well.Ariston says in his Life of Epicurus that he derived his work entitled The Canon from the Tripod of Nausiphanes, adding that Epicurus had been a pupil of this man as well as of the Platonist Pamphilus in Samos. Further, that he began to study philosophy when he was twelve years old, and started his own school at thirty-two.He was born, according to Apollodorus in his Chronology, in the third year of the 109th Olympiad, in the archonship of Sosigenes, on the seventh day of the month Gamelion, in the seventh year after the death of Plato.'" None
47. Eusebius of Caesarea, Life of Constantine, 3.56 (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Aigai in Cilicia, Asclepius sanctuary • Asklepios • Asklepios of Aegae in Epidauros dedication • Asklepios of Aegae in Epidauros dedication, Hygieias cult • Asklepios of Aegae in Epidauros dedication, literary evidence for incubation • Asklepios of Aegae in Epidauros dedication, reopened by Julian • Asklepios of Aegae in Epidauros dedication, under Christian emperors • Asklepios, Asklepios Aigeōtēs • Asklepios, provides athletic tips in dreams

 Found in books: Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 48; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 9, 209, 210

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3.56 For since a wide-spread error of these pretenders to wisdom concerned the demon worshipped in Cilicia, whom thousands regarded with reverence as the possessor of saving and healing power, who sometimes appeared to those who passed the night in his temple, sometimes restored the diseased to health, though on the contrary he was a destroyer of souls, who drew his easily deluded worshipers from the true Saviour to involve them in impious error, the emperor, consistently with his practice, and desire to advance the worship of him who is at once a jealous God and the true Saviour, gave directions that this temple also should be razed to the ground. In prompt obedience to this command, a band of soldiers laid this building, the admiration of noble philosophers, prostrate in the dust, together with its unseen inmate, neither demon nor god, but rather a deceiver of souls, who had seduced mankind for so long a time through various ages. And thus he who had promised to others deliverance from misfortune and distress, could find no means for his own security, any more than when, as is told in myth, he was scorched by the lightning's stroke. Our emperor's pious deeds, however, had in them nothing fabulous or feigned; but by virtue of the manifested power of his Saviour, this temple as well as others was so utterly overthrown, that not a vestige of the former follies was left behind. "" None
48. Origen, Against Celsus, 3.24 (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Asclepius • Asklepios • Asklepios, Asklepios Sōtēr • Asklepios, and Glykon • Asklepios, as oracular god • Asklepios, father of Hygieia • Asklepios, healing cult of • Asklepios, provides athletic tips in dreams • Asklepios, specific ailments cured, headaches • Epidauros Miracle Inscriptions, testimony about Asklepios teaching wrestling move • Glykon, as new Asklepios • Hermokrates of Phokaia (sophist), prescription from Asklepios • Hygieia, and Asklepios

 Found in books: Nicklas and Spittler (2013), Credible, Incredible : The Miraculous in the Ancient Mediterranean. 167; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 199; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 117, 203; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 132

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3.24 And again, when it is said of Æsculapius that a great multitude both of Greeks and Barbarians acknowledge that they have frequently seen, and still see, no mere phantom, but Æsculapius himself, healing and doing good, and foretelling the future; Celsus requires us to believe this, and finds no fault with the believers in Jesus, when we express our belief in such stories, but when we give our assent to the disciples, and eye-witnesses of the miracles of Jesus, who clearly manifest the honesty of their convictions (because we see their guilelessness, as far as it is possible to see the conscience revealed in writing), we are called by him a set of silly individuals, although he cannot demonstrate that an incalculable number, as he asserts, of Greeks and Barbarians acknowledge the existence of Æsculapius; while we, if we deem this a matter of importance, can clearly show a countless multitude of Greeks and Barbarians who acknowledge the existence of Jesus. And some give evidence of their having received through this faith a marvellous power by the cures which they perform, revoking no other name over those who need their help than that of the God of all things, and of Jesus, along with a mention of His history. For by these means we too have seen many persons freed from grievous calamities, and from distractions of mind, and madness, and countless other ills, which could be cured neither by men nor devils. '' None
49. Porphyry, On Abstinence, 2.19, 2.19.5 (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Asclepios, Epidauros • Asclepius • Asclepius, sanctuary at Epidaurus • Asclepius, sancuary at Pergamum • Asklepios • Epidaurus, sanctuary of Asclepius

 Found in books: Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 17; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 226; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 211; Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 172; Wolfsdorf (2020), Early Greek Ethics, 541

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2.19.5 19.But those who have written concerning sacred operations and sacrifices, admonish us to be accurate in preserving what pertains to the popana, because these are more acceptable to the Gods than the sacrifice which is performed through the mactation of animals. Sophocles also, in describing a sacrifice which is pleasing to divinity, says in his Polyidus: The skins of sheep in sacrifice were used, Libations too of wine, grapes well preserved, And fruits collected in a heap of every kind; The olive's pinguid juice, and waxen work Most variegated, of the yellow bee. Formerly, also, there were venerable monuments in Delos of those who came from the Hyperboreans, bearing handfuls of fruits. It is necessary, therefore, that, being purified in our manners, we should make oblations, offering to the Gods those sacrifices which are pleasing to them, and not such as are attended with great expense. Now, however, if a man's body is not pure and invested with a splendid garment, he does not think it is qualified for the sanctity of sacrifice. But when he has rendered his body splendid, together with his garment, though his soul at the same time is not, purified from vice, yet he betakes himself to sacrifice, and thinks that it is a thing of no consequence; as if divinity did not especially rejoice in that which is most divine in our nature, when it is in a pure condition, as being allied to his essence. In Epidaurus, therefore, there was the following inscription on the doors of the temple: Into an odorous temple, he who goes Should pure and holy be; but to be wise In what to sanctity pertains, is to be pure.
2.19 19.But those who have written concerning sacred operations and sacrifices, admonish us to be accurate in preserving what pertains to the popana, because these are more acceptable to the Gods than the sacrifice which is performed through the mactation of animals. Sophocles also, in describing a sacrifice which is pleasing to divinity, says in his Polyidus: The skins of sheep in sacrifice were used, Libations too of wine, grapes well preserved, And fruits collected in a heap of every kind; The olive's pinguid juice, and waxen work Most variegated, of the yellow bee. Formerly, also, there were venerable monuments in Delos of those who came from the Hyperboreans, bearing handfuls of fruits. It is necessary, therefore, that, being purified in our manners, we should make oblations, offering to the Gods those sacrifices which are pleasing to them, and not such as are attended with great expense. Now, however, if a man's body is not pure and invested with a splendid garment, he does not think it is qualified for the sanctity of sacrifice. But when he has rendered his body splendid, together with his garment, though his soul at the same time is not, purified from vice, yet he betakes himself to sacrifice, and thinks that it is a thing of no consequence; as if divinity did not especially rejoice in that which is most divine in our nature, when it is in a pure condition, as being allied to his essence. In Epidaurus, therefore, there was the following inscription on the doors of the temple: Into an odorous temple, he who goes Should pure and holy be; but to be wise In what to sanctity pertains, is to be pure.
50. None, None, nan (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Asclepius • Asklepios

 Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 216; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 158
51. None, None, nan (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Aesculapius • Asclepius,

 Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 357; Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 230
52. None, None, nan (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Asclepius • Asklepios

 Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 166, 173; Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 140, 163
53. None, None, nan (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Asclepius (hero and god) • Asclepius, and Sophocles

 Found in books: Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 153; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 63, 106
54. None, None, nan (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Asclepius • Asklepios, healing cult of

 Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 126; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 199, 200
55. None, None, nan (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • Asklepios of Aegae in Epidauros dedication, literary evidence for incubation • Asklepios temple, Jewish or Christian incubation at shrine of Seven Maccabee Brothers(?) • Asklepios temple, incubation at shrine of St. Dometios(?) • Asklepios, comparison with Christian incubation • Asklepios, provides athletic tips in dreams • Temple of Asclepius

 Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 409; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 9, 778
56. None, None, nan (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • Aelius Aristides, and Asklepios Sōtēr • Artemidorus, dreams of Asklepios • Asclepius • Asclepius, Leontouchos • Asclepius, the god • Asklepios • Asklepios of Aegae in Epidauros dedication, reopened by Julian • Asklepios of Aegae in Epidauros dedication, under Christian emperors • Asklepios, and Hypnos/Somnus and Oneiros • Asklepios, and chronic ailments • Asklepios, as alternative to physicians • Asklepios, as oracular god • Asklepios, father of Hygieia • Asklepios, in Artemidorus • Asklepios, prescriptions attributed to Asklepios • Asklepios, specific ailments cured, gout • Asklepios, specific ailments cured, infertility • Asklepios, specific ailments cured, pneumonia • Athenodoros dipinto as aretalogy, for Asklepios • Epidaurus, and Asclepius • Hygieia, and Asklepios • Hypnos/Somnus, and Asklepios • Libanius, and Asklepios • Menander, possible fragment pertaining to Asklepios • Pergamon Asklepieion, Asklepios Sōtēr • paean, to Asclepius • sanctuary, of Asclepius • spring, of Asclepius

 Found in books: Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 68; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 72; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 15, 23, 118, 210, 684; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 78, 127, 130, 148, 170, 288, 402; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 12, 272
57. Demosthenes, Orations, 21.115
 Tagged with subjects: • Asclepius • Asclepius, of Piraeus • Asclepius, of city • epimeletai, of Asclepius in Piraeus

 Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 194, 209; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 154

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21.115 he suffered me as head of the Sacred Embassy to lead it in the name of the city to the Nemean shrine of Zeus; he raised no objection when I was chosen with two colleagues to inaugurate the sacrifice to the Dread Goddesses. The Eumenides (Furies), whose sanctuary was a cave under the Areopagus. Would he have allowed all this, if he had had one jot or tittle of proof for the charges that he was trumping up against me? I cannot believe it. So then this is conclusive proof that he was seeking in mere wanton spite to drive me from my native land. '' None
58. Epigraphy, Ig I , 78, 84, 377
 Tagged with subjects: • Asclepius, of city • Asklepios • Asklepios (god and cult) • Asklepios, dedications • Asklepios, priests • Asklepios, quarry of • priests and priestesses, of Asclepius, in city • tables, adornment of, for Asclepius

 Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 234; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 897, 1044; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 30, 135; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 50, 88

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84 Gods. Decree 1 The Council and the People decided. Pandionis was in prytany, Aristoxenos was secretary, Antiochides was chairman, Antiphon was archon (418/7); Adosios proposed: to fence in the sanctuary (hieron) of Kodros and Neleus and Basile and (5) to lease (misthōsai) the sacred precinct (temenos) according to the specifications (suggraphas). Let the official sellers (pōlētai) make the contract (apomisthōsantōn) for the fencing in. Let the king (basileus) lease (apomisthōsatō) the sacred precinct according to the specifications, and let him despatch the boundary-commissioners (horistas) to demarcate these sanctuaries (hiera) so that they may be in the best and most pious condition. The money for the fencing in shall come from the sacred precinct. They shall carry out these provisions before the end of this Council\'s term of office, (10) otherwise each shall be liable to a fine of one thousand drachmas according to what has been proposed (eiremena). Decree 2 Adosios proposed: in other respects in accordance with the Council’s proposal, but let the king (basileus) and the official sellers (pōlētai) lease (misthōsatō) the sacred precinct of Neleus and Basile for twenty years according to the specifications. The lessee (misthōsamenos) shall fence in the sanctuary (hieron) of Kodros and Neleus and Basile at his own expense. Whatever (15) rent the sacred precinct may produce in each year, let him deposit the money in the ninth prytany (prutaneias) with the receivers (apodektai), and let the receivers (apodektais) hand it over to the treasurers of the Other Gods according to the law. If the king (basileus) or anyone else of those instructed about these matters does not carry out what has been decreed in the prytany (prutaneias) of Aigeis, (20) let him be liable to a fine of 10,000 drachmas. The purchaser of the mud (ilun) shall remove it from the ditch (taphro) during this very Council after paying to Neleus the price at which he made the purchase. Let the king (basileus) erase the name of the purchaser of the mud (ilun) once he has paid the fee (misthōsin). Let the king (basileus) write up instead (anteggraphsato) on the wall the name of the lessee (misthōsamenos) of the sacred precinct and for how much he has rented (misthōsētai) it (25) and the names of the guarantors in accordance with the law that concerns the sacred precincts (temenōn). So that anyone who wishes may be able to know, let the secretary (grammateus) of the Council inscribe this decree on a stone stele and place it in the Neleion next to the railings (ikria).10 Let the payment officers (kolakretai) give the money to this end. The king (basileus) shall lease (misthoun) the sacred precinct of Neleus and of Basile on the following terms: (30) that the lessee (misthōsamenos) fence in the sanctuary (hieron) of Kodros and Neleus and Basile according to the specifications (suggraphas) during the term of the Council that is about to enter office, and that he work the sacred precinct of Neleus and Basile on the following terms: that he plant young sprouts of olive trees, no fewer than 200, and more if he wishes; that the lessee (misthōsamenos) have control of the ditch (taphro) and the water from Zeus,11 (35) as much as flows in between the Dionysion and the gates whence the initiates march out to the sea, and as much as flows in between the public building (oikias tes demosias)12 and the gates leading out to the bath of Isthmonikos; lease (misthoun) it for twenty years. text from Attic Inscriptions Online, IG I3
84 - Decree on the administration of the property of Kodros, Neleus and Basile
377 408/7 (?) prytanies 8-10 -? To the auditors (logistais) . . . the money and from the . . . Archedemos son of? Noumenios of Marathon, Archedemos of Paionidai, - of -, -ochides of Alopeke (?), Phainippos of Paionidai, on the twenty-third of the prytany (8), the third of Mounichion (408/7?), one digit? 1 tal. (≥) 2,500 dr. (≥) up to seven digits; to the hellenotamiai and their deputies (paredrois), -on of Kollytos (?), -sistratos (5) of Phaleron?, on the twenty-sixth of the prytany, the sixth of Mounichion, 1 tal. (≥) two digits 20 dr. (≥) up to six digits; in the (prytany of) AigeisII (9), to the hellenotamiai and their deputies, Lysitheos of Thymaitadai and his fellow officials, on the second of the prytany, the seventeenth of Mounichion, up to three digits 10 dr. (≥) up to six digits; to the hellenotamiai and their deputies, Athenodoros of Melite and his fellow officials, on the fourth of the prytany, the eighteenth of Mounichion, for the two-obol grant (diobelian), 2 tal. (≥) one digit?; to the auditors, Archedemos of Marathon and his fellow officials, and the hellenotamiai, Kephalion (?) (10) of Kopros, on the seventh of the prytany, the twenty-fifth (hektei phthinontos) of Mounichion, for the obol grant (obolon), -; to the auditors, Archedemos of Marathon and his fellow officials, and the hellenotamiai, Athenodoros of Melite, on the fifteenth of the prytany, the second of Thargelion, from? the . . . the auditors for the obol grant, 1,250 dr.; to the auditors, Archedemos of Paionidai, and his fellow officials, . . . of the prytany, the eleventh of Thargelion, . . . for the obol grant, -. In the (prytany of) AntiochisX (10), to the auditors, Archedemos (15) of Paionidai, and his fellow officials, and the hellenotamiai, Protarchos of Probalinthos, and his fellow officials, on the twelfth of the prytany, the fifth of Skirophorion, for the obol grant, 1,100 dr.; to the auditors, Archedemos of Paionidai, and his fellow officials, and the hellenotamiai, -sistra?tos of Phaleron, and his fellow officials, on the twelfth of the prytany, the fifth of Skirophorion, . . . ; to the hellenotamiai and their deputies, Lysitheos of Thymaitadai and his fellow officials, on the - of the prytany, the - of Skirophorion, up to two digits 20 (≥) (?) dr.; to the hellenotamiai and their deputies, Protarchos of Probalinthos and his fellow officials, on the - of the prytany, the twenty-- (20) of Skirophorion, to Thorikos (es Thorikon), 1 tal.; to the auditors, Archedemos of -, and his fellow officials, and the hellenotamiai, Kephalion (?) of Kopros and his fellow officials, on the twenty-third of the prytany, the sixteenth of Skirophorion . . . of - and Eua- and Amphikedes, from the . . . , for the obol grant?, one or two digits? 20 dr.(≥)?; to the hellenotamiai and their deputies, Lysitheos of Thymaitadai (23) and his fellow officials, on the thirty-third of the prytany, - of Skirophorion, 150 dr. (≥)? 407/6 (?) prytanies 1-2 (23) In the first prytany, of Antiochis or HippothontisX or VIII (407/6?), to the hellenotamiai and their deputies, Lysitheos of Thymaitadai and his fellow officials, on the twentieth of the prytany, the twentieth (25) of the month, Hekatombaion, for the two-obol grant, up to three digits (≥) 10 dr.?; . . . on the twentieth of the prytany, the twentieth of the month, Hekatombaion, 17 tal., 1,500 dr.; to the hellenotamiai . . . In the (prytany) of ErechtheisI, on the first of the prytany, the eighth of the month Metageitnion, (≥) 1 tal.? Short uninscribed space In the second (prytany) of ErechtheisI . . . to the hellenotamiai and their deputies, Lysitheos of Thymaitadai and his fellow officials, on the thirteenth of the prytany, the twentieth (dekatei proterai) of Metageitnion, (30) for the two-obol grant, for Athena Nike, 215 dr. 4 ob.; to the hellenotamiai and their deputies, Thrasylochos of Thorikos and his fellow officials, on the seventeenth of the prytany, the twenty-fifth (hektei phthinontos) of Metageitnion, for the two-obol grant, 113 dr.; to the hellenotamiai and their deputies, Lysitheos of Thymaitadai and his fellow officials, on the seventeenth of the prytany, the twenty-fifth (hektei phthinontos) of Metageitnion, for the two-obol grant, for Athena Nike, 986 dr. 1 ob.; to the hellenotamiai and their deputies, Protarchos of Probalinthos and his (35) fellow officials, on the eighteenth of the prytany, the twenty-sixth (pemptei phthinontos) of Metageitnion, for the two-obol grant, one digit (≥) 2 dr.; to the hellenotamiai and their deputies, Protarchos of Probalinthos and his fellow officials, on the nineeenth of the prytany, the twenty-seventh (tetradi phthinontos) of Metageitnion, for the two-obol grant, 205 or 210 or 50 dr.; to the hellenotamiai and their deputies, Lysitheos of Thymaitadai and his fellow officials, on the twenty-second of the prytany, the old and new day (henei kai neai) of Metageitnion, for the two-obol grant, 17 dr. 4 ob.; to the hellenotamiai (40) and their deputies, Thrasylochos of Thorikos and his fellow officials, on the twenty-third of the prytany, the first (noumeniai) of Boedromion, for the two-obol grant, 162 dr. 2 ob.; to the hellenotamiai and their deputies, Lysitheos of Thymaitadai and his fellow officials, on the twenty-fourth of the prytany, the second of Boedromion, for the two-obol grant, 6 dr. 3½ ob.; to the hellenotamiai and their deputies, Lysitheos of Thymaitadai and his fellow officials, on the twenty- sixth of the prytany, the fourth of Boedromion, for the two-obol grant, (≥) 85 dr. one or two digits; (45) to the hellenotamiai and their deputies, Lysitheos of Thymaitadai and his fellow officials, on the thirtieth of the prytany, the eighth of Boedromion, for the two-obol grant, for Athena Nike, (≥) 506 dr. one digit; to the hellenotamiai and their deputies, Lysitheos of Thymaitadai and his fellow officials, on the thirtieth of the prytany, the eighth of Boedromion, for the two-obol grant, 82 dr.; to the hellenotamiai and their deputies, Protarchos of Probalinthos and his fellow officials, on the thirty-sixth of the prytany, the fourteenth (50) of Boedromion, for the two-obol grant, 28 dr. 1¼ ob.; to the hellenotamiai and their deputies, Lysitheos of Thymaitadai and his fellow officials, on the thirty-sixth of the prytany, the fourteenth of Boedromion, for the two-obol grant . . . text from Attic Inscriptions Online, IG I3
377 - Payments from the treasury of Athena, 408/7-407/6 BC ' ' None
59. Epigraphy, Ig Ii2, 47, 380, 1163, 1165, 1204, 1259, 1262, 1277-1278, 1289, 1297, 1302, 1326, 1368, 1534, 1933-1934, 2857, 3484, 4510, 4771, 4960, 4962, 4969
 Tagged with subjects: • Asclepios, Rome • Asclepius • Asclepius and Hygieia, collegium of, • Asclepius at Hyettus in Boeotia, Sacred Gerousia of, • Asclepius, of Piraeus • Asclepius, of Rhamnous • Asclepius, of Sunium • Asclepius, of city • Asklepios • Asklepios (god and cult) • Asklepios, Asklepios Mounychios • Asklepios, and Mnemosyne • Asklepios, and Sarapis • Asklepios, associated with dogs and keepers/hunters in Peiraeus lex sacra • Asklepios, dedications • Asklepios, in demes • Asklepios, introduction to Athens • Asklepios, orgeones • Asklepios, priest of • Asklepios, quarry of • Asklepios, specific ailments cured, blindness/vision problem • Asklepios,, priesthood of • Euthydemos, priest of Asklepios • Hydrotherapy, in cult of Asklepios • Hygieia, and Asklepios • Mantineia, dedicatory inscription from Asklepios and Isis cults • Peloponnesian War, introduction of Asklepios's cult in Athens • Sarapis, and Asklepios • altars, of Asclepius • couch, spreading of, of Asclepius • dedications, to Asclepius • epistatai, of Asclepius in Piraeus • orgeones, of Amynos, Asclepius, and Dexion • pannychides, of Asclepius • priests and priestesses, of Asclepius, in Piraeus • priests and priestesses, of Asclepius, in city • spring, of Asclepius • tables, adornment of, for Asclepius • temples, of Asclepius at Sunium • temples, of Asclepius in city

 Found in books: Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 1; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 31; Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 53, 55, 59, 217; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 397, 402, 403, 404, 687, 844, 950, 1103, 1106, 1117; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 21, 33, 43, 51, 52, 54, 55, 57, 59, 60, 65, 72, 82, 86, 98, 102, 131, 135, 136, 140, 202, 207, 216, 221, 247, 261, 262; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 57; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 42, 43, 50, 88, 97, 144, 153, 195, 312; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 153, 187, 188, 189, 251, 267, 346; Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 229; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 78, 124

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47 . . . upon the table the following: . . . 1 mast-head cup; mast-head cup(s?) . . . a mast-head cup(?) into which the olive oil . . . another mast-head cup; a drinking cup (5) . . . made of metal(?); a statuette . . . a canteen-flask; a box; an incense-censer . . . a small tripod; small shield(s?) . . . 2 large shields; a large cupping-glass with a chain attached; 1 strigil (10) with a chain attached; a large strigil; another one with a chain attached; 2 cupping-glasses; a drinking cup; a canteen- flask or small cup; a cooling vessel; a brooch; 4 crowns Uninscribed line The following objects made of iron: (15) a large ring with a chain attached; a large strigil; medical forceps; 5 surgeon’s knives and forceps; 2 tablets/platters . . . tongs; 3 medical forceps; 4 strigils; (20) a ring with a chain; a statuette and . . . throughout the sanctuary worked in low relief . . . Decree The People decided. Athenodoros proposed. Concerning what the priest of Asklepios, Euthydemos, says, the People (25) shall resolve: in order that the preliminary sacrifices (prothumata) may be offered which Euthydemos the priest of Asklepios recommends (exegetai), and the other sacrifices take place on behalf of the People of the Athenians, the People shall resolve: that the overseers (epistatas) of the Asklepieion shall make the preliminary sacrifices (prothumata) that Euthydemos recommends (exegetai), (30) with money from the quarry set aside for the god, and pay the other money towards the building of the sanctuary; and in order that the Athenians may distribute as much meat as possible, the religious officials (hieropoios) in office shall take care of the (35) festival with respect to what comes from the People (dēmo); and distribute the meat of the leading ox to the prytany members and to the nine archons and the religious officials and those participating in the procession, and distribute the other meat to the Athenians . . . text from Attic Inscriptions Online, IG II2
47 - Assembly decree concerning sacrifices in cult of Asklepios in Piraeus
1163 Gods. Proxenos son of Pylagoras of Acherdous proposed: since Phyleus on being allotted as priest of Asklepios for the archonship (5) of Isaios (284/3) has made all the sacrifices, as many as befell him to make, well and with love of honour (philotimōs) on behalf of the Athenian People, and manages the allotment of the courts (10) and the rest which the laws and the decrees prescribe for him justly and according to the laws, and because of these things both the Council and the People have praised him, for good (15) fortune, the tribesmen of HippothontisX shall decide: to praise Phyleus son of Chairias of Eleusis for his piety towards the gods and justice and love of honour (philotimias) for the tribe members (20) and the Athenian People, and to crown him with a foliage crown; and the managers (epimelētas) of the tribe shall inscribe this decree on stone stelai and stand one (25) in the Asklepieion, one in the Hippothontion; whatever expenditure accrues shall be billed (logisasthai) to the tribe. text from Attic Inscriptions Online, IG II2
1163 - Decree of tribe Hippothontis for the priest of Asklepios '
2857 Theomnestos son of Theomnestos of Xypete, having been elected by the People general in charge of the coastal countryside in the archonship of Menekrates (219/8), dedicated (this). text from Attic Inscriptions Online, IG II2
2857 - Dedication from Sounion by a general, 219/18 BC

4771 The columns (kionia) and pediment (aitoma) and the latticed partitions (kinklides) and the (statue of) Aphrodite she dedicated to the Goddess from her own resources (5) having repaired both (the statue of) the goddess itself and the things related to it; she was her lamplighter (luchnaptria) and dream-interpreter (oneirokritis). In charge of the vestments was Aemilius (10) Attikos of Melite; the priest, bearer (iakchagogos) of the image of Iakchos, was the son of Dionysios of Marathon, temple attendant (zakoros) and bearer of the holy vessels (hagiaphoros) was Eukarpos. text from Attic Inscriptions Online, IG II2

4771 - Dedication of a shrine to Aphrodite/Isis
4962 Face A (front) Gods. Make preliminary (prothuesthai) sacrifices according to this: for Maleatas, three round cakes (popana); for Apollo, three round (5) cakes; for Hermes, three round cakes; for Iaso, three round cakes; for Akeso, three round cakes; for Panakeia, three round cakes; for the Dogs, three round cakes; (10) for the Hunters with Dogs, three round cakes. Euthydemos of Eleusis, priest of Asklepios, erected the stelai (15) by the altars, on which (stelai) he first depicted the round cakes that are required to be preliminarily sacrificed. Face B (left) For Helios, (20) a propitiatory cake, a honeycomb. For Mnemosyne, a propitiatory cake, (25) a honey- comb. Three wineless altars. Face C (TOP) (30) Three wineless altars. Face D (back) Wineless. text from Attic Inscriptions Online, IG II2
4962 - Sacrificial regulation for the cult of Asklepios and associated deities at Piraeus
4969 The god instructed (echrēsen) the Athenian People to dedicate the house of Demon and the garden belonging with it to Asklepios, and that Demon himself should be his priest. Uninscribed The priest, Demon son of Demomeles of Paiania, dedicated (5) both the house and the garden, as the god commanded (prostaxantos), the Athenian People also having granted that he be priest of Asklepios in accordance with the oracle. text from Attic Inscriptions Online, IG II2
4969 - Donation of a house and garden to Asklepios in accordance with an oracle ' None
60. Epigraphy, Seg, 24.151, 24.203, 25.226, 26.121, 33.147, 37.1019, 44.60, 44.505, 47.232, 47.729, 50.1211, 52.48, 59.155
 Tagged with subjects: • Aelius Aristides, inspired by Asklepios to compose Sacred Tales • Asclepius • Asclepius Soter, and warfare • Asclepius Soter, development over time • Asclepius Soter, in Sparta • Asclepius Soter, standardized use of • Asclepius and Hygieia, as Soteres • Asclepius, Asclepius Soter • Asclepius, Greek variants of name • Asclepius, Latin variants • Asclepius, and healing • Asclepius, birth of • Asclepius, of Piraeus • Asclepius, of city • Asklepios • Asklepios and incubation reliefs • Asklepios of Aegae in Epidauros dedication, reopened by Julian • Asklepios of Aegae in Epidauros dedication, under Christian emperors • Asklepios, and rational medicine • Asklepios, as physician or surgeon in dreams • Asklepios, as protector of health • Asklepios, epigraphical terms for incubation • Asklepios, establishment in Attica • Asklepios, healing touch and healing hands metaphor • Asklepios, in demes • Asklepios, introduction to Athens • Asklepios, orgeones • Asklepios, prescriptions attributed to Asklepios • Asklepios, priest of • Asklepios, priests • Asklepios, quarry of • Asklepios, question of evolution in healing modus operandi • Asklepios, specific ailments cured, blindness/vision problem • Asklepios, specific ailments cured, cancerous lesion on ear • Asklepios, specific ailments cured, consumption/tuberculosis • Asklepios, specific ailments cured, coughing up blood (hemoptysis) • Asklepios, specific ailments cured, gout • Asklepios, specific ailments cured, head ailment (unspecified) • Asklepios, specific ailments cured, headaches • Asklepios, specific ailments cured, pleurisy • Asklepios, surgery prompted by Asklepios dream • Asklepios, types of therapeutic dreams • Dreams (in Greek and Latin literature), Aelius Aristides, Speech Concerning Asklepios • Ephesos, dedication alluding to Asklepios cure through incubation(?) • Euthydemos, priest of Asklepios • Hydrotherapy, in cult of Asklepios • Hygieia, and Asklepios • Hymns (inscribed), hymn to Asklepios attributed to Aelius Aristides • Hymns (inscribed), hymn to Asklepios from Athenian Asklepieion for cured gout • Peloponnesian War, introduction of Asklepios's cult in Athens • Polemo (sophist), prescription from Asklepios • altars, of Asclepius • priests and priestesses, of Asclepius, in city

 Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 256; Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 176; Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 255; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 399, 402, 841, 1029; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 158, 164; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 59, 102, 114, 157, 200, 260; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 336; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 42, 44, 50, 76, 81, 86, 153, 187, 229, 243; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 10, 186, 187, 198, 200, 210, 211, 212, 218, 231, 236, 249, 253, 261, 262; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 98

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33.147 Face A (front) . . . Hekatombaion: . . . and for the . . . to provide lunch (aristom) . . . a drachma each (5) . . . the Proerosia offering (?) (tēn prēro-), . . . the Delphinion, a goat . . . for Hekate . . . _ . . . a full-grown victim (teleom), to be sold (praton). (10) Metageitnion: for Zeus Kataibates in the sacred enclosure (sēkōi) by the Delphini?on, a full-grown victim (teleon), to be sold (praton). _ An oath victim (horkōmosion) is to be provided for the audits (euthunas). Boedromion: the Proerosia; for Zeus Polieus, a select (kriton) sheep, a select piglet; at Automenai (?) (ep&
44.60 Gods. In the archonship of Lysiades (244/3) on the second of Skirophorion, at the principal assembly. Batrachos proposed: since the managers (epimelētai) and the secretary have managed the sacrifices to the gods, according to what is traditional, and all (5) the other matters which the laws require of them, for good fortune the thiasotai shall decide to praise them and crown each of them with a foliage crown for their excellence (aretēs) and justice (dikaiosunēs); and the treasurer shall assign for the crown 15 drachmas, and on receiving the money they shall dedicate in the sanctuary of Bendis. text from Attic Inscriptions Online, SEG
44.60 - Decree of a thiasos of Bendis on Salamis (harbour) (244/3 BC)
47.232 Face A (front) Telemachos first founded the sanctuary (hieron) and the altar to Asklepios and to Hygieia, to the Asklepiads? (5) and the daughters of Asklepios? and all the other gods and goddesses? . . . . . . having come up from Zea (10) at the Great Mysteries he lodged (katēgeto) at the Eleusinion; and having sent for assistants (?) (diakonos) from home, Telemachos brought him here on a (15) wagon in accordance with an oracle; and Hygieia came with him; and so this sanctuary (hieron) was founded all in the archonship of Astyphilos of (20) Kydantidai (420/19). Archeas (419/8): in his time the Kerykes disputed the plot of land (chōrio) and prevented some things being done. Antiphon (418/7): in his time (25) . . . Euphemos (417/6): in his time . . . three lines missing (30) . . . established (ektise) . . . and constructed (kateskeuase) . . . Charias (415/4): in his time the enclosure (peribolon) from the wooden gate (xulopulio). (35) Teisandros (414/3): in his time the wooden gates (xulopulia) and the rest of the sacred places (hierōn) were added to the foundation. Kleokritos (413/2): in his time plantings (ephuteuthē) were undertaken (40) and, having adorned (kosmēsas) it, he established the entire precinct (temenos), at his own expense. Kallias of Skambonidai (412/1): in his time . . . . . . Face B (left) 11 lines of which only the last three or four letters of each line are preserved (no complete word) text from Attic Inscriptions Online, SEG
47.232 - Monument commemorating the foundation and early years of the Asklepieion at Athens
59.155 In the archonship of Kydenor (245/4), on the third of Anthesterion, at the principal assembly. Batrachos proposed: since those of the thiasotai who are appointed annually to managerial roles (epimeleias) have managed well and with love of honour (philotimōs) both the sacrifices, according to tradition, and the other (5) things which the law requires of them, and have submitted accounts (logous), the society shall decide to praise and crown them and write up year by year each managerial role from the archonship of Polyeuktos (250/49) to that of Theophemos (247/6); and to choose three men who will receive the money assigned and dedicate a stele in the sanctuary (10) and will inscribe the decree and those who have been granted a crown each by name; and let the men chosen submit accounts for the money assigned for the dedication. The following were chosen: Batrachos, Dokimos, Krates. col. 1 Managers in the archonship of Polyeuktos (250/49) Olive branch (15) Eutychides, Thallos Secretary: Batrachos Treasurer: Ktesippos Olive branch Managers in the archonship of Hieron (249/8) Diotimos, Demetrios, Pyrrhos (20) Secretary: Archepolis Treasurer: Batrachos Olive branch Managers in the archonship of Diomedon (248/7) Xenon, Amphipolis Thallos, Ag- (25) Secretary: . . . Treasurer: ... Olive branch Managers in the archonship of Theophemos (247/6) . . . Secretary ... Treasurer ... col. 2 Managers in the archonship of Kydenor (245/4) Olive branch Tibeios, Artemon, Thallos Secretary: Archepolis (30) Treasurer: Krates Uninscribed In the archonship of Eurykleides (243/2) Secretary: Batrachos (?) Treasurer: Krates Uninscribed text from Attic Inscriptions Online, SEG
59.155 - Decree of a thiasos of Bendis on Salamis (harbour) (247/6 BC) ' ' None
61. Strabo, Geography, 6.3.9, 8.4.4, 8.6.15, 14.2.19, 17.1.17
 Tagged with subjects: • Aesculapius, temple at Antium • Aesculapius, temple on Cos • Asclepios • Asclepius • Asklepios • Asklepios, Asklepios Apobatērios • Asklepios, Asklepios Trikkaia • Asklepios, cults origin at Trikka • Asklepios, personified as Epios • Asklepios, specific ailments cured, consumption/tuberculosis • Asklepios, specific ailments cured, dropsy • Asklepios, specific ailments cured, kidney stones • Asklepios, spread of cult • Trikka Asklepieion, original Asklepios sanctuary

 Found in books: Hawes (2021), Pausanias in the World of Greek Myth, 198, 199; Johnston (2008), Ancient Greek Divination, 91; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 168, 178, 202, 204, 305, 615; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 50; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 147; Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 91

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6.3.9 From Barium to the Aufidus River, on which is the Emporium of the Canusitae is four hundred stadia and the voyage inland to Emporium is ninety. Near by is also Salapia, the seaport of the Argyrippini. For not far above the sea (in the plain, at all events) are situated two cities, Canusium and Argyrippa, which in earlier times were the largest of the Italiote cities, as is clear from the circuits of their walls. Now, however, Argyrippa is smaller; it was called Argos Hippium at first, then Argyrippa, and then by the present name Arpi. Both are said to have been founded by Diomedes. And as signs of the dominion of Diomedes in these regions are to be seen the Plain of Diomedes and many other things, among which are the old votive offerings in the sanctuary of Athene at Luceria — a place which likewise was in ancient times a city of the Daunii, but is now reduced — and, in the sea near by, two islands that are called the Islands of Diomedes, of which one is inhabited, while the other, it is said, is desert; on the latter, according to certain narrators of myths, Diomedes was caused to disappear, and his companions were changed to birds, and to this day, in fact, remain tame and live a sort of human life, not only in their orderly ways but also in their tameness towards honorable men and in their flight from wicked and knavish men. But I have already mentioned the stories constantly told among the Heneti about this hero and the rites which are observed in his honor. It is thought that Sipus also was founded by Diomedes, which is about one hundred and forty stadia distant from Salapia; at any rate it was named Sepius in Greek after the sepia that are cast ashore by the waves. Between Salapia and Sipus is a navigable river, and also a large lake that opens into the sea; and the merchandise from Sipus, particularly grain, is brought down on both. In Daunia, on a hill by the name of Drium, are to be seen two hero-temples: one, to Calchas, on the very summit, where those who consult the oracle sacrifice to his shade a black ram and sleep in the hide, and the other, to Podaleirius, down near the base of the hill, this sanctuary being about one hundred stadia distant from the sea; and from it flows a stream which is a cure-all for diseases of animals. In front of this gulf is a promontory, Garganum, which extends towards the east for a distance of three hundred stadia into the high sea; doubling the headland, one comes to a small town, Urium, and off the headland are to be seen the Islands of Diomedes. This whole country produces everything in great quantity, and is excellent for horses and sheep; but though the wool is softer than the Tarantine, it is not so glossy. And the country is well sheltered, because the plains lie in hollows. According to some, Diomedes even tried to cut a canal as far as the sea, but left behind both this and the rest of his undertakings only half-finished, because he was summoned home and there ended his life. This is one account of him; but there is also a second, that he stayed here till the end of his life; and a third, the aforesaid mythical account, which tells of his disappearance in the island; and as a fourth one might set down the account of the Heneti, for they too tell a mythical story of how he in some way came to his end in their country, and they call it his apotheosis.
8.4.4 Adjacent to Methone is Acritas, which is the beginning of the Messenian Gulf. But this is also called the Asinaean Gulf, from Asine, which is the first town on the gulf and bears the same name as the Hermionic town. Asine, then, is the beginning of the gulf on the west, while the beginning on the east is formed by a place called Thyrides, which borders on that part of the Laconia of today which is near Cynaethius and Taenarum. Between Asine and Thyrides, beginning at Thyrides, one comes to Oitylus (by some called Baetylus); then to Leuctrum, a colony of the Leuctri in Boeotia; then to Cardamyle, which is situated on a rock fortified by nature; then to Pharae, which borders on Thuria and Gerenia, the place from which Nestor got his epithet Gerenian, it is said, because his life was saved there, as I have said before. In Gerenia is to be seen a sanctuary of Triccaean Asclepius, a reproduction of the one in the Thessalian Tricca. It is said that Pelops, after he had given his sister Niobe in marriage to Amphion, founded Leuctrum, Charadra, and Thalami (now called Boeoti), bringing with him certain colonists from Boeotia. Near Pharae is the mouth of the Nedon River; it flows through Laconia and is a different river from the Neda. It has a notable sanctuary of Athena Nedusia. In Poeaessa, also, there is a sanctuary of Athena Nedusia, named after some place called Nedon, from which Teleclus is said to have colonized Poeaessa and Echeiae and Tragium.
8.6.15 Epidaurus used to be called Epicarus, for Aristotle says that Carians took possession of it, as also of Hermione, but that after the return of the Heracleidae the Ionians who had accompanied the Heracleidae from the Attic Tetrapolis to Argos took up their abode with these Carians. Epidaurus, too, is an important city, and particularly because of the fame of Asclepius, who is believed to cure diseases of every kind and always has his sanctuary full of the sick, and also of the votive tablets on which the treatments are recorded, just as at Cos and Tricce. The city lies in the recess of the Saronic Gulf, has a circular coast of fifteen stadia, and faces the summer risings of the sun. It is enclosed by high mountains which reach as far as the sea, so that on all sides it is naturally fitted for a stronghold. Between Troezen and Epidaurus there was a stronghold called Methana, and also a peninsula of the same name. In some copies of Thucydides the name is spelled Methone, the same as the Macedonian city in which Philip, in the siege, had his eye knocked out. And it is on this account, in the opinion of Demetrius of Scepsis, that some writers, being deceived, suppose that it was the Methone in the territory of Troezen against which the men sent by Agamemnon to collect sailors are said to have uttered the imprecation that its citizens might never cease from their wall-building, since, in his opinion, it was not these citizens that refused, but those of the Macedonian city, as Theopompus says; and it is not likely, he adds, that these citizens who were near to Agamemnon disobeyed him.
14.2.19 The city of the Coans was in ancient times called Astypalaea; and its people lived on another site, which was likewise on the sea. And then, on account of a sedition, they changed their abode to the present city, near Scandarium, and changed the name to Cos, the same as that of the island. Now the city is not large, but it is the most beautifully settled of all, and is most pleasing to behold as one sails from the high sea to its shore. The size of the island is about five hundred and fifty stadia. It is everywhere well supplied with fruits, but like Chios and Lesbos it is best in respect to its wine. Towards the south it has a promontory, Laceter, whence the distance to Nisyros is sixty stadia (but near Laceter there is a place called Halisarna), and on the west it has Drecanum and a village called Stomalimne. Now Drecanum is about two hundred stadia distant from the city, but Laceter adds thirty-five stadia to the length of the voyage. In the suburb is the Asclepieium, a sanctuary exceedingly famous and full of numerous votive offerings, among which is the Antigonus of Apelles. And Aphrodite Anadyomene used to be there, but it is now dedicated to the deified Caesar in Rome, Augustus thus having dedicated to his father the female founder of his family. It is said that the Coans got a remission of one hundred talents of the appointed tribute in return for the painting. And it is said that the dietetics practised by Hippocrates were derived mostly from the cures recorded on the votive tablets there. He, then, is one of the famous men from Cos; and so is Simus the physician; as also Philetas, at the same time poet and critic; and, in my time, Nicias, who also reigned as tyrant over the Coans; and Ariston, the pupil and heir of the Peripatetic; and Theomnestus, a renowned harper, who was a political opponent of Nicias, was a native of the island.
17.1.17 Canobus is a city, distant by land from Alexandreia 120 stadia. It has its name from Canobus, the pilot of Menelaus, who died there. It contains the temple of Sarapis, held in great veneration, and celebrated for the cure of diseases; persons even of the highest rank confide in them, and sleep there themselves on their own account, or others for them. Some persons record the cures, and others the veracity of the oracles which are delivered there. But remarkable above everything else is the multitude of persons who resort to the public festivals, and come from Alexandreia by the canal. For day and night there are crowds of men and women in boats, singing and dancing, without restraint, and with the utmost licentiousness. Others, at Canobus itself, keep hostelries situated on the banks of the canal, which are well adapted for such kind of diversion and revelry.'' None
62. Valerius Maximus, Memorable Deeds And Sayings, 1.8.2
 Tagged with subjects: • Aesculapius • Asclepius • Asklepios • Asklepios, spread of cult • Plague, cult of Asklepios brought to Rome in response to plague • Sparta, and Asklepios cult • Temple, of Aesculapius at Epidaurus

 Found in books: Mueller (2002), Roman Religion in Valerius Maximus, 41; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 171; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 182

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1.8.2 But then we may relate how favourable the rest of the gods were to our city. For when our city was visited with a three-year pestilence, and neither through divine compassion or human aid could any remedy be found for so long and lasting a calamity, the priests consulted the Sibylline Books and observed, that there was no other way to restore the city to its former health but by fetching the image of Aesculapius from Epidaurus. The city therefore sent ambassadors thither, hoping that by its authority, the greatest then in the world, they might prevail to obtain the only remedy against the fatal misery. Neither did hope deceive them. For their desire was granted with as much willingness, as it was requested with earnestness. For immediately the Epidaurians conducted the ambassadors to the temple of Aesculapius (distant from the city some five miles) and told them to take out of it whatever they thought appropriate for the preservation of Rome. Their liberal goodwill was imitated by the god himself in his celestial compliance, approving the kindness of mortals. For that snake, seldom or never seen except to their great benefit, which the Epidaurians worshipped equally to Aesculapius, began to glide with a mild aspect and gentle motion through the chief parts of the city; and being seen for three days to the religious admiration of all men, without doubt taking in good part the change to a more noble seat, it hastened to the Roman trireme, and while the mariners stood frightened by so unusual a sight, crept aboard the ship. It peaceably folded itself into several coils, and quietly remained in the cabin of Q. Ogulnius, one of the ambassadors. The envoys returned due thanks, and being instructed by those who were skilful in the due worship of the serpent, like men who had obtained their hearts' desire, joyfully departed. When after a prosperous voyage they put in at Antium, the snake, which had remained in the ship, glided to the porch of the temple of Aesculapius, adorned with myrtle and other boughs, and twisted itself around a palm-tree of a very great height, where it stayed for three days in the temple of Antium. The ambassadors with great care put out those things wherewith he used to be fed, for fear he should be unwilling to return to the ship: and then he patiently allowed himself to be transported to our city. When the ambassadors landed upon the shore of the Tiber, the snake swam to the island where the temple was dedicated, and by his coming dispelled the calamity, for which he had been sought as a remedy."" None
63. None, None, nan
 Tagged with subjects: • Asklepios • Asklepios,, priesthood of • Kallistrate, Asklepios,Hygieia, Epione, Apollo of Delos, Leto, and King Eumenes on Kos

 Found in books: Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 140; Horster and Klöckner (2014), Cult Personnel in Asia Minor and the Aegean Islands from the Hellenistic to the Imperial Period, 129
64. None, None, nan
 Tagged with subjects: • Asclepius • Asclepius, of city • Asklepios • Asklepios, dedications • Asklepios, introduction to Athens • Asklepios, orgeones • dedications, to Asclepius • priests and priestesses, of Asclepius • priests and priestesses, of Asclepius, in city • tables, adornment of, for Asclepius • temples, of Asclepius in city

 Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 408, 682, 687, 1063, 1103; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 30, 139, 140, 162, 194, 204, 262
65. None, None, nan
 Tagged with subjects: • Asklepios • Pergamon, Asclepius in, Iseum in

 Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 165; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 271
66. None, None, nan
 Tagged with subjects: • Asclepios • Asklepios, dedications of ears or eyes

 Found in books: Bricault et al. (2007), Orphism and Christianity in Late Antiquity, 463, 464, 467; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 352
67. None, None, nan
 Tagged with subjects: • Asclepius of Tralles

 Found in books: Bryan (2018), Authors and Authorities in Ancient Philosophy, 200; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 200
68. None, None, nan
 Tagged with subjects: • Asclepios • Asclepius • Asclepius at Pergamum • Asclepius, cockerel sacrifice and • Asclepius, cult of • Asclepius, fellow deities and • Asclepius, festival at Cos • Asclepius, festival at Lampsacus • Asclepius, in Macedonia • Asclepius, priesthood at Pergamum • Asclepius, sanctuary at Athens • Asclepius, sanctuary at Calchedon • Asclepius, sanctuary at Epidaurus • Asclepius, sanctuary at Erythrae • Asclepius, sanctuary at the Piraeus • Asklepios • Asklepios,, priesthood of • Asklepios/Aesculapius • Euthydemos of Eleusis (priest of Asclepius)

 Found in books: Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 182; Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 46; Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 258; Hitch (2017), Animal sacrifice in the ancient Greek world, 69; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 28, 45, 64, 65, 74, 85, 86, 248; Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 33; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 152; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 161; Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 155
69. None, None, nan
 Tagged with subjects: • Asclepius at Pergamum • Asclepius, Hygieia and • Asclepius, festival at Lampsacus • Asclepius, sanctuary at Athens • Asclepius, sanctuary at Lissos • Asklepios • Asklepios (god and cult)

 Found in books: Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 91; Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 258; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 350; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 323; Horster and Klöckner (2014), Cult Personnel in Asia Minor and the Aegean Islands from the Hellenistic to the Imperial Period, 47; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 13, 38, 56, 57, 85, 339
70. None, None, nan
 Tagged with subjects: • Asclepius • Asclepius, sanctuary at Calchedon • Asclepius, sanctuary at Epidaurus • Asclepius, sancuary at Pergamum • Asklepios/Aesculapius

 Found in books: Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 182; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 17, 74; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 152
71. None, None, nan
 Tagged with subjects: • Asclepius Soter, and warfare • Asclepius Soter, development over time • Asclepius Soter, in Sparta • Asclepius Soter, standardized use of • Asclepius, and healing • Asclepius, without epithets • Asklepios, dedications

 Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 408; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 102, 158
72. None, None, nan
 Tagged with subjects: • Asclepius and Hygieia, collegium of, • Asclepius at Hyettus in Boeotia, Sacred Gerousia of, • Asclepius/Asklepios, cult of

 Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 413, 481; Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 54, 203, 208, 217
73. None, None, nan
 Tagged with subjects: • Asclepius • Glykon New Asklepios

 Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 89; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 159
74. None, None, nan
 Tagged with subjects: • Artemidorus, dreams of Asklepios • Asclepios • Asklepios • Asklepios of Aegae in Epidauros dedication, reopened by Julian • Asklepios of Aegae in Epidauros dedication, under Christian emperors • Asklepios, and Mnemosyne • Asklepios, as protector of health • Asklepios, associated with dogs and keepers/hunters in Peiraeus lex sacra • Asklepios, epigraphical terms for incubation • Asklepios, in Artemidorus • Asklepios, specific ailments cured, blindness/vision problem • Asklepios, specific ailments cured, head ailment (unspecified) • Asklepios, specific ailments cured, muteness • Ephesos, dedication alluding to Asklepios cure through incubation(?) • Hygieia, and Asklepios

 Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 10, 210, 212, 251, 264, 265; Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 155
75. None, None, nan
 Tagged with subjects: • Asclepius, of Piraeus • Asclepius, of city • Asklepios • Asklepios, at Kos • Asklepios, quarry of • epistatai, of Asclepius in Piraeus • priests and priestesses, of Asclepius, in Piraeus

 Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 59, 72, 136; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 86, 90, 187
76. None, None, nan
 Tagged with subjects: • Asclepius, of city • Asklepios • Asklepios (god and cult) • Asklepios, dedications • Asklepios, priests • Asklepios, quarry of • priests and priestesses, of Asclepius, in city • tables, adornment of, for Asclepius

 Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 234; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 897, 1044; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 30, 135; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 50, 88
77. None, None, nan
 Tagged with subjects: • Asklepios • priests/priestesses, of Asclepius

 Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 115; Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 193
78. None, None, nan
 Tagged with subjects: • Asclepius • Asklepios

 Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 218; Chaniotis (2012), Unveiling Emotions: Sources and Methods for the Study of Emotions in the Greek World vol, 210
79. None, None, nan
 Tagged with subjects: • Aelius Aristides, comments on Asklepios performing operations • Artemidorus, dreams of Asklepios • Asclepius • Asclepius, anddog • Asclepius, birth of • Asclepius,oaths invoking • Asklepios • Asklepios (god and cult), sanctuary at Epidaurus • Asklepios and incubation reliefs • Asklepios, Asklepios Apobatērios • Asklepios, Asklepios Trikkaia • Asklepios, Posidippus, Iamatika epigrams • Asklepios, and Antiochos of Aegae • Asklepios, as oracular god • Asklepios, as physician or surgeon in dreams • Asklepios, as protector of health • Asklepios, cults origin at Trikka • Asklepios, healing touch and healing hands metaphor • Asklepios, in Artemidorus • Asklepios, prescriptions attributed to Asklepios • Asklepios, provides athletic tips in dreams • Asklepios, question of evolution in healing modus operandi • Asklepios, specific ailments cured, abdominal/stomach ailment • Asklepios, specific ailments cured, baldness • Asklepios, specific ailments cured, blindness/vision problem • Asklepios, specific ailments cured, cancerous lesion on ear • Asklepios, specific ailments cured, cancerous sore in mouth • Asklepios, specific ailments cured, consumption/tuberculosis • Asklepios, specific ailments cured, embedded weapon fragments • Asklepios, specific ailments cured, epilepsy • Asklepios, specific ailments cured, gout • Asklepios, specific ailments cured, headaches • Asklepios, specific ailments cured, infertility • Asklepios, specific ailments cured, kidney stones • Asklepios, specific ailments cured, leeches • Asklepios, specific ailments cured, lice • Asklepios, specific ailments cured, muteness • Asklepios, specific ailments cured, paralysis/lameness • Asklepios, specific ailments cured, parasitic worm • Asklepios, specific ailments cured, sciatica • Asklepios, specific ailments cured, scrofulous swellings • Asklepios, specific ailments cured, tooth decay(?) • Asklepios, specific ailments cured, ulceration on head • Asklepios, specific ailments cured, unhealed sores/infections • Asklepios, spread of cult • Asklepios, types of therapeutic dreams • Asklepios, worshipers instructed in dreams to visit Asklepieia • Epidauros Asklepieion, Carian dedication to Asklepios in Epidauros • Epidauros Miracle Inscriptions, surgery performed by Asklepios • Epidauros Miracle Inscriptions, testimony about Asklepios teaching wrestling move • Lebena Asklepieion, surgery performed by Asklepios • Libanius, and Asklepios • Libanius, drug prescribed by Asklepios • Trikka Asklepieion, original Asklepios sanctuary

 Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 218, 259; Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 176; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 510; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 162; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 15, 121, 169, 172, 173, 174, 175, 176, 177, 178, 202, 203, 217, 218, 237, 708; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 375; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 148
80. None, None, nan
 Tagged with subjects: • Artemidorus, dreams of Asklepios • Asclepius • Asclepius Soter, and Euergetes • Asclepius Soter, and healing • Asclepius Soter, at Lebena on Crete • Asclepius Soter, in Rome • Asclepius and Hygieia, as Soteres • Asklepios • Asklepios and incubation reliefs • Asklepios and incubation reliefs, applying healing touch • Asklepios, and Socrates • Asklepios, and rational medicine • Asklepios, as healer of animals • Asklepios, as physician or surgeon in dreams • Asklepios, as protector of health • Asklepios, etymology of name • Asklepios, healing touch and healing hands metaphor • Asklepios, in Artemidorus • Asklepios, personified as Epios • Asklepios, prescriptions attributed to Asklepios • Asklepios, specific ailments cured, blindness/vision problem • Asklepios, specific ailments cured, consumption/tuberculosis • Asklepios, specific ailments cured, coughing up blood (hemoptysis) • Asklepios, specific ailments cured, gout • Asklepios, specific ailments cured, headaches • Asklepios, specific ailments cured, pleurisy • Asklepios, specific ailments cured, spleen swelling • Asklepios, use of epithet ἠπιόχειρ • Hymns (inscribed), hymn to Asklepios from Athenian Asklepieion for cured gout • Hymns (inscribed), short hymn to Asklepios from Athens • Julian, praise of Asklepios • Plague, cult of Asklepios brought to Rome in response to plague • Polemo (sophist), prescription from Asklepios • Socrates, and Asklepios • Tanagra, rooster healed by Asklepios • Theopompos (comic poet), dedication of relief to Asklepios

 Found in books: Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 178; Chaniotis (2012), Unveiling Emotions: Sources and Methods for the Study of Emotions in the Greek World vol, 182; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 104, 164; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 192; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 197, 206, 207, 220, 231, 232, 236, 260, 263; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 157
81. None, None, nan
 Tagged with subjects: • Asclepius Soter, development over time • Asclepius Soter, in Pergamum • Asclepius Soter, standardized use of • Asklepios

 Found in books: Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 274; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 159
82. None, None, nan
 Tagged with subjects: • Asclepius • Asclepius and Hygieia, as Soteres

 Found in books: Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 176; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 13
83. None, None, nan
 Tagged with subjects: • Asclepios, Rome • Asklepios

 Found in books: Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 229; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 148
84. None, None, nan
 Tagged with subjects: • Asclepius • Asclepius, miracles of, with palm-branch • Asklepios • Imouthes-Asclepius, Praise of

 Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 156; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 235, 252, 272; Petridou (2016), Homo Patiens: Approaches to the Patient in the Ancient World, 457; Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 411



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