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Tiresias: The Ancient Mediterranean Religions Source Database

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All subjects (including unvalidated):
subject book bibliographic info
epidauros Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 31
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, 241
Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 300, 327
Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 74, 75, 101, 209, 210, 211, 214
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 44, 450, 497, 659
Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 84, 221, 222
Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 29, 217, 226
Grzesik (2022), Honorific Culture at Delphi in the Hellenistic and Roman Periods. 84, 86, 184
Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 367
Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 81
Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 244, 518
Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 173
Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 171
Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 239
epidauros, achaea Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 430
epidauros, aeschines, athenian orator, length of stay at Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 121, 122, 216, 217, 229, 237
epidauros, and cornelius sulla, lucius Wilding (2022), Reinventing the Amphiareion at Oropos, 199, 208, 214
epidauros, and other asclepia, dreams and visions, examples Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 133, 134, 243, 244, 245
epidauros, argos, maleatas troizen Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 145
epidauros, asclepios Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 172
epidauros, asklepieion Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 226
Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182
epidauros, asklepieion, abaton/incubation stoa Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 124, 127, 130, 131, 133
epidauros, asklepieion, apollo maleatas cult and sanctuary Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 127, 161, 172, 173, 174, 252, 533
epidauros, asklepieion, athens asklepieion, offshoot from Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 179
epidauros, asklepieion, bathing Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 162
epidauros, asklepieion, benches in incubation stoa Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 125, 131, 165
epidauros, asklepieion, building e and incubation Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 127, 130, 135
epidauros, asklepieion, dedicatory formulas and incubation Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 154, 169, 171, 391
epidauros, asklepieion, dedicatory inscriptions pertaining to incubation Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 168, 169, 170, 171, 217, 218, 236, 237
epidauros, asklepieion, egyptian gods Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 345
epidauros, asklepieion, epidoteion Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 687
epidauros, asklepieion, hadrian, visit to Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 120
epidauros, asklepieion, hermodikos of lampsakos epigram Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 307
epidauros, asklepieion, hygieia, at Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 344
epidauros, asklepieion, hypnos and oneiros Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 680, 681, 687
epidauros, asklepieion, hypnos/somnus, at Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 680, 681, 687
epidauros, asklepieion, isyllos hymn Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 16, 175, 202, 203, 290, 708
epidauros, asklepieion, lex sacra concerning sacred lamps Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 309
epidauros, asklepieion, lex sacra for preliminary offerings and sacrifices Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 168, 252, 254
epidauros, asklepieion, literary sources for incubation Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 168, 172, 202, 203, 205
epidauros, asklepieion, machaon and podalirios seen in dreams Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 224
epidauros, asklepieion, machaon, at Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 224, 252, 307
epidauros, asklepieion, mnemosyne Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 161
epidauros, asklepieion, overshadowing of trikka asklepieion Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 672
epidauros, asklepieion, presence of zakoroi Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 227, 228, 229
epidauros, asklepieion, purity requirement inscribed on temple Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 211
epidauros, asklepieion, question of seclusion for incubation Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 131
epidauros, asklepieion, question of sexes sleeping separately Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 130
epidauros, asklepieion, regular clientele and distinguished visitors Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 120, 121, 122
epidauros, asklepieion, relief with procession Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 169, 222
epidauros, asklepieion, sacred animals, greek, dogs at Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 214, 215, 216, 283
epidauros, asklepieion, sacred animals, greek, serpents at Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 177, 178, 179, 180, 182, 190, 215, 216, 273, 562, 604, 605
epidauros, asklepieion, sacred bath/bath of asklepios Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 150, 244
epidauros, asklepieion, small altars for preliminary offerings Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 252
epidauros, asklepieion, stoas preceding abaton Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 130
epidauros, asklepieion, story of sons botching operation Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 11, 124, 168, 172, 227, 228, 229, 307
epidauros, asklepieion, telesphoros Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 684
epidauros, asklepieion, temple of egyptian gods Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 344, 367
epidauros, asklepieion, thesauros Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 262, 263
epidauros, asklepieion, tholos Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 203
epidauros, asklepieion, toilets Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 130
epidauros, asklepieion, trikka asklepieion, overshadowed by Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 672
epidauros, asklepieion, visit of hadrian Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 120
epidauros, asklepieion, visit of marcus julius apellas, carian citizen Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 120, 169, 170, 171, 208, 215, 221, 231, 266, 269, 562, 708, 790
epidauros, asklepieion, water channels and fountains Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 150, 161
epidauros, asklepieion, written sources for incubation Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182
epidauros, asklepios of aegae in dedication, hygieias cult Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 209
epidauros, asklepios of aegae in dedication, importance to cilicians Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 698, 699
epidauros, asklepios of aegae in dedication, literary evidence for incubation Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 9, 209
epidauros, asklepios of aegae in dedication, proximity to antioch Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 696
epidauros, asklepios of aegae in dedication, reopened by julian Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 209, 210, 695, 698
epidauros, asklepios of aegae in dedication, under christian emperors Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 209, 210, 695
epidauros, asklepios of aegae in dedication, worshipers from tarsus Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 696, 698, 699, 702
epidauros, asklepios, at Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 221, 222
epidauros, dedication, asklepios of aegae in Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 209
epidauros, epidauros, asklepieion, carian dedication to asklepios in Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 120, 121
epidauros, epidauros, asklepieion, machaon and podalirios as healers at Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 307
epidauros, epidauros, asklepieion, spread of cult from Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 178, 179, 180, 181, 182
epidauros, incubation, at Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 222
epidauros, isyllos of Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 209, 210, 211, 212
epidauros, isyllos of poet Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 342, 350, 497
epidauros, katabasion Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 333
epidauros, limera Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 113, 114
epidauros, limera, asklepieia and lesser cult sites Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 179, 180
epidauros, miracle inscriptions, comparison with lebena testimonies Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 191
epidauros, miracle inscriptions, date Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 172
epidauros, miracle inscriptions, display Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 131, 172
epidauros, miracle inscriptions, evidence for chronic ailments leading to visits Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 24
epidauros, miracle inscriptions, evidence for non-local visitors Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 120, 121, 177, 178, 182
epidauros, miracle inscriptions, focus on miraculous cures Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 229
epidauros, miracle inscriptions, overview of ailments reported cured Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 175, 176
epidauros, miracle inscriptions, possible role in inspiring dreams Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 173
epidauros, miracle inscriptions, reference to apollo maleatas Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 172, 174, 175
epidauros, miracle inscriptions, seen by pausanias Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 168, 172
epidauros, miracle inscriptions, similarities to other miracle collections Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 342
epidauros, miracle inscriptions, sources and composition Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 130, 172, 173, 291
epidauros, miracle inscriptions, surgery performed by asklepios Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 175, 176, 177
epidauros, miracle inscriptions, terms employed for incubation Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 10, 11
epidauros, miracle inscriptions, testimonies about asklepios locating missing persons/objects Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 116
epidauros, miracle inscriptions, testimonies about fertility cures Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 177, 215, 216, 221, 282, 604, 605, 606, 607
epidauros, miracle inscriptions, testimonies about long pregnancies Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 177
epidauros, miracle inscriptions, testimonies echoed in literary sources Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 124, 168, 172, 217
epidauros, miracle inscriptions, testimonies with asklepios using medicine Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 229, 230
epidauros, miracle inscriptions, testimonies with cautionary tales Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 131, 172, 173, 177, 238, 606, 607, 621
epidauros, miracle inscriptions, testimonies with cures obtained after leaving sanctuary Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 176, 177
epidauros, miracle inscriptions, testimonies with healing by touch Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 221
epidauros, miracle inscriptions, testimonies with medical fees Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 261, 262
epidauros, miracle inscriptions, testimonies with rapid cures Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 237
epidauros, miracle inscriptions, testimonies with rapid cures not involving incubation Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 214
epidauros, miracle inscriptions, testimony about asklepios teaching wrestling move Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 116, 117, 175
epidauros, miracle inscriptions, testimony about broken cup being fixed Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 175
epidauros, miracle inscriptions, testimony about coin hoards discovery Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 264
epidauros, miracle inscriptions, testimony about dice as gift Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 266
epidauros, miracle inscriptions, testimony showing proxy incubation Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 615
epidauros, miracle inscriptions, testimony with lengthy recovery Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 237
epidauros, miracle inscriptions, testimony with servants accompanying asklepios Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 224
epidauros, odeion Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 343
epidauros, peloponnese Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 148, 171, 322
epidauros, samos, founded from Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 94
epidauros, sanctuary of apollo maleatas Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 328, 329, 330, 331, 333, 334, 335, 336, 337
epidauros, sanctuary of asclepius Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 278, 279, 281, 282, 283, 289, 290, 328, 329, 330, 331, 333, 334, 335, 336, 337
epidauros, sanctuary of asklepios at Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 209, 210, 211, 212
epidauros, skana Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 331
epidauros, statue reuse at Wilding (2022), Reinventing the Amphiareion at Oropos, 173, 218, 230
epidauros, temple of asklepios Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 59, 60
epidauros, troizen asklepieion, testimony about worshiper urged to incubate at Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 10, 124, 125

List of validated texts:
19 validated results for "epidauros"
1. Homer, Iliad, 2.730-2.732 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Epidauros • Epidaurus

 Found in books: Beck (2021), Repetition, Communication, and Meaning in the Ancient World, 308; Hawes (2021), Pausanias in the World of Greek Myth, 94; Jouanna (2012), Greek Medicine from Hippocrates to Galen, 67; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 123

sup>
2.730 οἵ τʼ ἔχον Οἰχαλίην πόλιν Εὐρύτου Οἰχαλιῆος, 2.731 τῶν αὖθʼ ἡγείσθην Ἀσκληπιοῦ δύο παῖδε 2.732 ἰητῆρʼ ἀγαθὼ Ποδαλείριος ἠδὲ Μαχάων·'' None		sup>
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. 2.732 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. '' None
2. Herodotus, Histories, 1.165, 5.82-5.86, 6.105, 8.122 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Delphic Oracle, to Epidaurians • Epidaurians • Epidauros • Epidaurus • Epidaurus Limera • Epidaurus, dual goddesses associated with • Isyllos of Epidauros • miracles, Epidaurian miracle inscriptions • sanctuary of Asklepios at Epidauros

 Found in books: Edmunds (2021), Greek Myth, 92; Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 300; Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 211; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 217; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 81; Mikalson (2003), Herodotus and Religion in the Persian Wars, 20, 21, 115, 192; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 141; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 97, 98

sup>
1.165 οἱ δὲ Φωκαιέες, ἐπείτε σφι Χῖοι τὰς νήσους τὰς Οἰνούσσας καλεομένας οὐκ ἐβούλοντο ὠνευμένοισι πωλέειν, δειμαίνοντες μὴ αἳ μὲν ἐμπόριον γένωνται, ἡ δὲ αὐτῶν νῆσος ἀποκληισθῇ τούτου εἵνεκα, πρὸς ταῦτα οἱ Φωκαίες ἐστέλλοντο ἐς Κύρνον· ἐν γὰρ τῇ Κύρνῳ εἴκοσι ἔτεσι πρότερον τούτων ἐκ θεοπροπίου ἀνεστήσαντο πόλιν, τῇ οὔνομα ἦν Ἀλαλίη. Ἀργανθώνιος δὲ τηνικαῦτα ἤδη τετελευτήκεε. στελλόμενοι δὲ ἐπὶ τὴν Κύρνον, πρῶτα καταπλεύσαντες ἐς τὴν Φωκαίην κατεφόνευσαν τῶν Περσέων τὴν φυλακήν, ἣ ἐφρούρεε παραδεξαμένη παρὰ Ἁρπάγου τὴν πόλιν. μετὰ δέ, ὡς τοῦτο σφι ἐξέργαστο, ἐποιήσαντο ἰσχυρὰς κατάρας τῷ ὑπολειπομένῳ ἑωυτῶν τοῦ στόλου, πρὸς δὲ ταύτῃσι καὶ μύδρον σιδήρεον κατεπόντωσαν καὶ ὤμοσαν μὴ πρὶν ἐς Φωκαίην ἥξειν πρὶν ἢ τὸν μύδρον τοῦτον ἀναφανῆναι. στελλομένων δὲ αὐτῶν ἐπὶ τὴν Κύρνον, ὑπερημίσεας τῶν ἀστῶν ἔλαβε πόθος τε καὶ οἶκτος τῆς πόλιος καὶ τῶν ἠθέων τῆς χώρης, ψευδόρκιοι δὲ γενόμενοι ἀπέπλεον ὀπίσω ἐς τὴν Φωκαίην. οἳ δὲ αὐτῶν τὸ ὅρκιον ἐφύλασσον, ἀερθέντες ἐκ τῶν Οἰνουσσέων ἔπλεον.
5.82 ἡ δὲ ἔχθρη ἡ προοφειλομένη ἐς Ἀθηναίους ἐκ τῶν Αἰγινητέων ἐγένετο ἐξ ἀρχῆς τοιῆσδε. Ἐπιδαυρίοισι ἡ γῆ καρπὸν οὐδένα ἀνεδίδου. περὶ ταύτης ὦν τῆς συμφορῆς οἱ Ἐπιδαύριοι ἐχρέωντο ἐν Δελφοῖσι· ἡ δὲ Πυθίη σφέας ἐκέλευε Δαμίης τε καὶ Αὐξησίης ἀγάλματα ἱδρύσασθαι καί σφι ἱδρυσαμένοισι ἄμεινον συνοίσεσθαι. ἐπειρώτεον ὦν οἱ Ἐπιδαύριοι κότερα χαλκοῦ ποιέωνται τὰ ἀγάλματα ἢ λίθου· ἡ δὲ Πυθίη οὐδέτερα τούτων ἔα, ἀλλὰ ξύλου ἡμέρης ἐλαίης. ἐδέοντο ὦν οἱ Ἐπιδαύριοι Ἀθηναίων ἐλαίην σφι δοῦναι ταμέσθαι, ἱρωτάτας δὴ κείνας νομίζοντες εἶναι. λέγεται δὲ καὶ ὡς ἐλαῖαι ἦσαν ἄλλοθι γῆς οὐδαμοῦ κατὰ χρόνον ἐκεῖνον ἢ ἐν Ἀθήνῃσι. οἳ δὲ ἐπὶ τοῖσιδε δώσειν ἔφασαν ἐπʼ ᾧ ἀπάξουσι ἔτεος ἑκάστου τῇ Ἀθηναίῃ τε τῇ Πολιάδι ἱρὰ καὶ τῷ Ἐρεχθέι. καταινέσαντες δὲ ἐπὶ τούτοισι οἱ Ἐπιδαύριοι τῶν τε ἐδέοντο ἔτυχον καὶ ἀγάλματα ἐκ τῶν ἐλαιέων τουτέων ποιησάμενοι ἱδρύσαντο· καὶ ἥ τε γῆ σφι ἔφερε καρπὸν καὶ Ἀθηναίοισι ἐπετέλεον τὰ συνέθεντο. 5.83 τοῦτον δʼ ἔτι τὸν χρόνον καὶ πρὸ τοῦ Αἰγινῆται Ἐπιδαυρίων ἤκουον τά τε ἄλλα καὶ δίκας διαβαίνοντες ἐς Ἐπίδαυρον ἐδίδοσάν τε καὶ ἐλάμβανον παρʼ ἀλλήλων οἱ Αἰγινῆται· τὸ δὲ ἀπὸ τοῦδε νέας τε πηξάμενοι καὶ ἀγνωμοσύνῃ χρησάμενοι ἀπέστησαν ἀπὸ τῶν Ἐπιδαυρίων. ἅτε δὲ ἐόντες διάφοροι ἐδηλέοντο αὐτούς, ὥστε θαλασσοκράτορες ἐόντες, καὶ δὴ καὶ τὰ ἀγάλματα ταῦτα τῆς τε Δαμίης καὶ τῆς Αὐξησίης ὑπαιρέονται αὐτῶν, καί σφεα ἐκόμισάν τε καὶ ἱδρύσαντο τῆς σφετέρης χώρης ἐς τὴν μεσόγαιαν, τῇ Οἴη μὲν ἐστὶ οὔνομα, στάδια δὲ μάλιστά κῃ ἀπὸ τῆς πόλιος ὡς εἴκοσι ἀπέχει. ἱδρυσάμενοι δὲ ἐν τούτῳ τῷ χώρῳ θυσίῃσί τε σφέα καὶ χοροῖσι γυναικηίοισι κερτομίοισι ἱλάσκοντο, χορηγῶν ἀποδεικνυμένων ἑκατέρῃ τῶν δαιμόνων δέκα ἀνδρῶν· κακῶς δὲ ἠγόρευον οἱ χοροὶ ἄνδρα μὲν οὐδένα, τὰς δὲ ἐπιχωρίας γυναῖκας. ἦσαν δὲ καὶ τοῖσι Ἐπιδαυρίοισι αἱ αὐταὶ ἱροεργίαι· εἰσὶ δέ σφι καὶ ἄρρητοι ἱρουργίαι. 5.84 κλεφθέντων δὲ τῶνδε τῶν ἀγαλμάτων οἱ Ἐπιδαύριοι τοῖσι Ἀθηναίοισι τὰ συνέθεντο οὐκ ἐπετέλεον. πέμψαντες δὲ οἱ Ἀθηναῖοι ἐμήνιον τοῖσι Ἐπιδαυρίοισι· οἳ δὲ ἀπέφαινον λόγῳ ὡς οὐκ ἀδικέοιεν· ὅσον μὲν γὰρ χρόνον εἶχον τὰ ἀγάλματα ἐν τῇ χώρῃ, ἐπιτελέειν τὰ συνέθεντο, ἐπεὶ δὲ ἐστερῆσθαι αὐτῶν, οὐ δίκαιον εἶναι ἀποφέρειν ἔτι, ἀλλὰ τοὺς ἔχοντας αὐτὰ Αἰγινήτας πρήσσεσθαι ἐκέλευον. πρὸς ταῦτα οἱ Ἀθηναῖοι ἐς Αἴγιναν πέμψαντες ἀπαίτεον τὰ ἀγάλματα· οἱ δὲ Αἰγινῆται ἔφασαν σφίσι τε καὶ Ἀθηναίοισι εἶναι οὐδὲν πρῆγμα. 5.85 Ἀθηναῖοι μέν νυν λέγουσι μετὰ τὴν ἀπαίτησιν ἀποσταλῆναι τριήρεϊ μιῇ τῶν ἀστῶν τούτους οἳ ἀποπεμφθέντες ἀπὸ τοῦ κοινοῦ καὶ ἀπικόμενοι ἐς Αἴγιναν τὰ ἀγάλματα ταῦτα ὡς σφετέρων ξύλων ἐόντα ἐπειρῶντο ἐκ τῶν βάθρων ἐξανασπᾶν, ἵνα σφέα ἀνακομίσωνται. οὐ δυναμένους δὲ τούτῳ τῷ τρόπῳ αὐτῶν κρατῆσαι, περιβαλόντας σχοινία ἕλκειν τὰ ἀγάλματα, καί σφι ἕλκουσι βροντήν τε καὶ ἅμα τῇ βροντῇ σεισμὸν ἐπιγενέσθαι· τοὺς δὲ τριηρίτας τοὺς ἕλκοντας ὑπὸ τούτων ἀλλοφρονῆσαι, παθόντας δὲ τοῦτο κτείνειν ἀλλήλους ἅτε πολεμίους, ἐς ὃ ἐκ πάντων ἕνα λειφθέντα ἀνακομισθῆναι αὐτὸν ἐς Φάληρον. 5.86 Ἀθηναῖοι μὲν οὕτω γενέσθαι λέγουσι, Αἰγινῆται δὲ οὐ μιῇ νηὶ ἀπικέσθαι Ἀθηναίους· μίαν μὲν γὰρ καὶ ὀλίγῳ πλεῦνας μιῆς, καὶ εἰ σφίσι μὴ ἔτυχον ἐοῦσαι νέες, ἀπαμύνεσθαι ἂν εὐπετέως· ἀλλὰ πολλῇσι νηυσὶ ἐπιπλέειν σφίσι ἐπὶ τὴν χώρην, αὐτοὶ δέ σφι εἶξαι καὶ οὐ ναυμαχῆσαι. οὐκ ἔχουσι δὲ τοῦτο διασημῆναι ἀτρεκέως, οὔτε εἰ ἥσσονες συγγινωσκόμενοι εἶναι τῇ ναυμαχίῃ κατὰ τοῦτο εἶξαν, οὔτε εἰ βουλόμενοι ποιῆσαι οἷόν τι καὶ ἐποίησαν. Ἀθηναίους μέν νυν, ἐπείτε σφι οὐδεὶς ἐς μάχην κατίστατο, ἀποβάντας ἀπὸ τῶν νεῶν τραπέσθαι πρὸς τὰ ἀγάλματα, οὐ δυναμένους δὲ ἀνασπάσαι ἐκ τῶν βάθρων αὐτὰ οὕτω δὴ περιβαλομένους σχοινία ἕλκειν, ἐς οὗ ἑλκόμενα τὰ ἀγάλματα ἀμφότερα τὠυτὸ ποιῆσαι, ἐμοὶ μὲν οὐ πιστὰ λέγοντες, ἄλλῳ δὲ τεῷ· ἐς γούνατα γάρ σφι αὐτὰ πεσεῖν, καὶ τὸν ἀπὸ τούτου χρόνον διατελέειν οὕτω ἔχοντα. Ἀθηναίους μὲν δὴ ταῦτα ποιέειν· σφέας δὲ Αἰγινῆται λέγουσι πυθομένους τοὺς Ἀθηναίους ὡς μέλλοιεν ἐπὶ σφέας στρατεύεσθαι, ἑτοίμους Ἀργείους ποιέεσθαι. τούς τε δὴ Ἀθηναίους ἀποβεβάναι ἐς τὴν Αἰγιναίην, καὶ ἥκειν βοηθέοντας σφίσι τοὺς Ἀργείους καὶ λαθεῖν τε ἐξ Ἐπιδαύρου διαβάντας ἐς τὴν νῆσον καὶ οὐ προακηκοόσι τοῖσι Ἀθηναίοισι ἐπιπεσεῖν ὑποταμομένους τὸ ἀπὸ τῶν νεῶν, ἅμα τε ἐν τούτῳ τὴν βροντήν τε γενέσθαι καὶ τὸν σεισμὸν αὐτοῖσι.
6.105 καὶ πρῶτα μὲν ἐόντες ἔτι ἐν τῷ ἄστεϊ οἱ στρατηγοὶ ἀποπέμπουσι ἐς Σπάρτην κήρυκα Φειδιππίδην Ἀθηναῖον μὲν ἄνδρα, ἄλλως δὲ ἡμεροδρόμην τε καὶ τοῦτο μελετῶντα· τῷ δή, ὡς αὐτός τε ἔλεγε Φειδιππίδης καὶ Ἀθηναίοισι ἀπήγγελλε, περὶ τὸ Παρθένιον ὄρος τὸ ὑπὲρ Τεγέης ὁ Πὰν περιπίπτει· βώσαντα δὲ τὸ οὔνομα τοῦ Φειδιππίδεω τὸν Πᾶνα Ἀθηναίοισι κελεῦσαι ἀπαγγεῖλαι, διʼ ὅ τι ἑωυτοῦ οὐδεμίαν ἐπιμελείην ποιεῦνται ἐόντος εὐνόου Ἀθηναίοισι καὶ πολλαχῇ γενομένου σφι ἤδη χρησίμου, τὰ δʼ ἔτι καὶ ἐσομένου. καὶ ταῦτα μὲν Ἀθηναῖοι, καταστάντων σφι εὖ ἤδη τῶν πρηγμάτων, πιστεύσαντες εἶναι ἀληθέα ἱδρύσαντο ὑπὸ τῇ ἀκροπόλι Πανὸς ἱρόν, καὶ αὐτὸν ἀπὸ ταύτης τῆς ἀγγελίης θυσίῃσι ἐπετείοισι καὶ λαμπάδι ἱλάσκονται.
8.122 πέμψαντες δὲ ἀκροθίνια οἱ Ἕλληνες ἐς Δελφοὺς ἐπειρώτων τὸν θεὸν κοινῇ εἰ λελάβηκε πλήρεα καὶ ἀρεστὰ τὰ ἀκροθίνια. ὁ δὲ παρʼ Ἑλλήνων μὲν τῶν ἄλλων ἔφησε ἔχειν, παρὰ Αἰγινητέων δὲ οὔ, ἀλλὰ ἀπαίτεε αὐτοὺς τὰ ἀριστήια τῆς ἐν Σαλαμῖνι ναυμαχίης. Αἰγινῆται δὲ πυθόμενοι ἀνέθεσαν ἀστέρας χρυσέους, οἳ ἐπὶ ἱστοῦ χαλκέου ἑστᾶσι τρεῖς ἐπὶ τῆς γωνίης, ἀγχοτάτω τοῦ Κροίσου κρητῆρος.'' None		sup>
1.165 The Phocaeans would have bought the islands called Oenussae from the Chians; but the Chians would not sell them, because they feared that the islands would become a market and so their own island be cut off from trade: so the Phocaeans prepared to sail to Cyrnus, where at the command of an oracle they had built a city called Alalia twenty years before. ,Arganthonius was by this time dead. While getting ready for their voyage, they first sailed to Phocaea, where they destroyed the Persian guard to whom Harpagus had entrusted the defense of the city; and when this was done, they called down mighty curses on any one of them who should stay behind when the rest sailed. ,Not only this, but they sank a mass of iron in the sea, and swore never to return to Phocaea before the iron should appear again. But while they prepared to sail to Cyrnus, more than half of the citizens were overcome with longing and pitiful sorrow for the city and the life of their land, and they broke their oath and sailed back to Phocaea . Those of them who kept the oath put out to sea from the Oenussae. ' "
5.82 This was the beginning of the Aeginetans' long-standing debt of enmity against the Athenians. The Epidaurians' land bore no produce. For this reason they inquired at Delphi concerning this calamity, and the priestess bade them set up images of Damia and Auxesia, saying that if they so did their luck would be better. The Epidaurians then asked in addition whether they should make the images of bronze or of stone, and the priestess bade them do neither, but make them of the wood of the cultivated olive. ,So the men of Epidaurus asked the Athenians to permit them to cut down some olive trees, supposing the olives there to be the holiest. Indeed it is said that at that time there were no olives anywhere save at Athens. ,The Athenians consented to give the trees, if the Epidaurians would pay yearly sacred dues to Athena, the city's goddess, and to Erechtheus. The Epidaurians agreed to this condition, and their request was granted. When they set up images made of these olive trees, their land brought forth fruit, and they fulfilled their agreement with the Athenians." '5.83 Now at this time, as before it, the Aeginetans were in all matters still subject to the Epidaurians and even crossed to Epidaurus for the hearing of their own private lawsuits. From this time, however, they began to build ships, and stubbornly revolted from the Epidaurians. ,In the course of this struggle, they did the Epidaurians much damage and stole their images of Damia and Auxesia. These they took away and set them up in the middle of their own country at a place called Oea, about twenty furlongs distant from their city. ,Having set them up in this place they sought their favor with sacrifices and female choruses in the satirical and abusive mode. Ten men were appointed providers of a chorus for each of the deities, and the choruses aimed their raillery not at any men but at the women of the country. The Epidaurians too had the same rites, and they have certain secret rites as well. 5.84 When these images were stolen, the Epidaurians ceased from fulfilling their agreement with the Athenians. Then the Athenians sent an angry message to the Epidaurians who pleaded in turn that they were doing no wrong. “For as long,” they said, “as we had the images in our country, we fulfilled our agreement. Now that we are deprived of them, it is not just that we should still be paying. Ask your dues of the men of Aegina, who have the images.” ,The Athenians therefore sent to Aegina and demanded that the images be restored, but the Aeginetans answered that they had nothing to do with the Athenians. ' "5.85 The Athenians report that after making this demand, they despatched one trireme with certain of their citizens who, coming in the name of the whole people to Aegina, attempted to tear the images, as being made of Attic wood, from their bases so that they might carry them away. ,When they could not obtain possession of them in this manner, they tied cords around the images with which they could be dragged. While they were attempting to drag them off, they were overtaken both by a thunderstorm and an earthquake. This drove the trireme's crew to such utter madness that they began to slay each other as if they were enemies. At last only one of all was left, who returned by himself to Phalerum." '5.86 This is the Athenian version of the matter, but the Aeginetans say that the Athenians came not in one ship only, for they could easily have kept off a single ship, or several, for that matter, even if they had no navy themselves. The truth was, they said, that the Athenians descended upon their coasts with many ships and that they yielded to them without making a fight of it at sea. ,They are not able to determine clearly whether it was because they admitted to being weaker at sea-fighting that they yielded, or because they were planning what they then actually did. ,When, as the Aeginetans say, no man came out to fight with them, the Athenians disembarked from their ships and turned their attention to the images. Unable to drag them from the bases, they fastened cords on them and dragged them until they both—this I cannot believe, but another might—fell on their knees. Both have remained in this position ever since. ,This is what the Athenians did, but the Aeginetans say that they discovered that the Athenians were about to make war upon them and therefore assured themselves of help from the Argives. So when the Athenians disembarked on the land of Aegina, the Argives came to aid the Aeginetans, crossing over from Epidaurus to the island secretly. They then fell upon the Athenians unaware and cut them off from their ships. It was at this moment that the thunderstorm and earthquake came upon them ' "
6.105 While still in the city, the generals first sent to Sparta the herald Philippides, an Athenian and a long-distance runner who made that his calling. As Philippides himself said when he brought the message to the Athenians, when he was in the Parthenian mountain above Tegea he encountered Pan. ,Pan called out Philippides' name and bade him ask the Athenians why they paid him no attention, though he was of goodwill to the Athenians, had often been of service to them, and would be in the future. ,The Athenians believed that these things were true, and when they became prosperous they established a sacred precinct of Pan beneath the Acropolis. Ever since that message they propitiate him with annual sacrifices and a torch-race. " "
8.122 Having sent the first-fruits to Delphi, the Greeks, in the name of the country generally, made inquiry of the god whether the first-fruits which he had received were of full measure and whether he was content. To this he said that he was content with what he had received from all other Greeks, but not from the Aeginetans. From these he demanded the victor's prize for the sea-fight of Salamis. When the Aeginetans learned that, they dedicated three golden stars which are set on a bronze mast, in the angle, nearest to Croesus' bowl. "' None
3. Sophocles, Philoctetes, 1333-1334, 1437-1438 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Epidaurus

 Found in books: Jouanna (2012), Greek Medicine from Hippocrates to Galen, 67, 68; 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
4. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Asklepios of Aegae in Epidauros dedication, literary evidence for incubation • Epidauros • Epidauros Asklepieion, Building E and incubation • Epidauros Asklepieion, Machaon and Podalirios seen in dreams • Epidauros Asklepieion, story of sons botching operation • Epidauros Asklepieion, visit of Marcus Julius Apellas (Carian citizen) • Epidauros Miracle Inscriptions, terms employed for incubation • Epidauros Miracle Inscriptions, testimonies about fertility cures • Epidauros Miracle Inscriptions, testimonies with Asklepios using medicine • Epidauros Miracle Inscriptions, testimonies with cautionary tales • Epidauros Miracle Inscriptions, testimonies with healing by touch • Epidauros Miracle Inscriptions, testimony with servants accompanying Asklepios • Epidaurus • Epidaurus, and Asclepius • Machaon, at Epidauros Asklepieion • Sacred animals (Greek), dogs at Epidauros Asklepieion • Sacred animals (Greek), serpents at Epidauros Asklepieion

 Found in books: Chaniotis (2012), Unveiling Emotions: Sources and Methods for the Study of Emotions in the Greek World vol, 177; Jouanna (2012), Greek Medicine from Hippocrates to Galen, 68; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 74; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 194, 196; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 9, 11, 135, 215, 221, 224, 230, 238; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 125
5. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Epidauros Asklepieion, story of sons botching operation • Epidauros Asklepieion, visit of Marcus Julius Apellas (Carian citizen) • Epidauros Miracle Inscriptions, terms employed for incubation • Epidaurus • Epidaurus, and Asclepius

 Found in books: 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
6. None, None, nan (3rd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Epidauros • Epidauros Asklepieion, thesauros

 Found in books: Beck (2021), Repetition, Communication, and Meaning in the Ancient World, 310; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 263
7. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Epidauros • Epidauros Asklepieion • Epidauros Asklepieion, spread of cult from Epidauros • Epidauros Asklepieion, written sources for incubation • Epidauros Miracle Inscriptions, evidence for non-local visitors • Sacred animals (Greek), serpents at Epidauros Asklepieion

 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
8. Plutarch, Sulla, 12.3-12.6 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Epidauros, and Cornelius Sulla, Lucius • Epidaurus

 Found in books: Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 114; Wilding (2022), Reinventing the Amphiareion at Oropos, 214

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12.3 ἐπιλειπούσης δὲ τῆς ὕλης διὰ τὸ κόπτεσθαι πολλὰ τῶν ἔργων περικλώμενα τοῖς αὑτῶν βρίθεσι καὶ πυρπολεῖσθαι βαλλόμενα συνεχῶς ὑπὸ τῶν πολεμίων, ἐπεχείρησε τοῖς ἱεροῖς ἄλσεσι, καὶ τήν τε Ἀκαδήμειαν ἔκειρε δενδροφορωτάτην προαστείων οὖσαν καὶ τὸ Λύκειον. ἐπεὶ δὲ καὶ χρημάτων ἔδει πολλῶν πρὸς τὸν πόλεμον, ἐκίνει τὰ τῆς Ἑλλάδος ἄσυλα, τοῦτο μὲν ἐξ Ἐπιδαύρου, τοῦτο δὲ ἐξ Ὀλυμπίας, τὰ κάλλιστα καὶ πολυτελέστατα τῶν ἀναθημάτων μεταπεμπόμενος. 12.4 ἔγραψε δὲ καὶ τοῖς Ἀμφικτύοσιν εἰς Δελφοὺς ὅτι τὰ χρήματα τοῦ θεοῦ βέλτιον εἴη κομισθῆναι πρὸς αὐτόν ἢ γὰρ φυλάξειν ἀσφαλέστερον ἢ καὶ ἀποχρησάμενος ἀποδώσειν οὐκ ἐλάττω· καὶ τῶν φίλων ἀπέστειλε Κάφιν τὸν Φωκέα κελεύσας σταθμῷ παραλαβεῖν ἕκαστον. ὁ δὲ Κάφις ἧκε μὲν εἰς Δελφούς, ὤκνει δὲ τῶν ἱερῶν θιγεῖν, καὶ πολλὰ τῶν Ἀμφικτυόνων παρόντων ἀπεδάκρυσε τήν ἀνάγκην. 12.5 ἐνίων δὲ φασκόντων ἀκοῦσαι φθεγγομένης τῆς ἐν τοῖς ἀνακτόροις κιθάρας, εἴτε πιστεύσας εἴτε τὸν Σύλλαν βουλόμενος ἐμβαλεῖν εἰς δεισιδαιμονίαν, ἐπέστειλε πρὸς αὐτόν, ὁ δὲ σκώπτων ἀντέγραψε θαυμάζειν τὸν Κάφιν, εἰ μὴ συνίησιν ὅτι χαίροντος, οὐ χαλεπαίνοντος, εἴη τὸ ᾅδειν· ὥστε θαρροῦντα λαμβάνειν ἐκέλευσεν, ὡς ἡδομένου τοῦ θεοῦ καὶ διδόντος. 12.6 τὰ μὲν οὖν ἄλλα διέλαθε τούς γε πολλοὺς Ἕλληνας ἐκπεμπόμενα, τὸν δὲ ἀργυροῦν πίθον, ὃς ἦν ὑπόλοιπος ἔτι τῶν βασιλικῶν, διὰ βάρος καὶ μέγεθος οὐ δυναμένων ἀναλαβεῖν τῶν ὑποζυγίων, ἀναγκαζόμενοι κατακόπτειν οἱ Ἀμφικτύονες εἰς μνήμην ἐβάλοντο τοῦτο μὲν Τίτον Φλαμινῖνον καὶ Μάνιον Ἀκύλιον, τοῦτο δὲ Αἰμίλιον Παῦλον, ὧν ὁ μὲν Ἀντίοχον ἐξελάσας τῆς Ἑλλάδος, οἱ δὲ τούς Μακεδόνων βασιλεῖς καταπολεμήσαντες οὐ μόνον ἀπέσχοντο τῶν ἱερῶν τῶν Ἑλληνικῶν, ἀλλὰ καὶ δῶρα καὶ τιμὴν αὐτοῖς καὶ σεμνότητα πολλὴν προσέθεσαν.'' None		sup>
12.3 12.5 12.6 '' None
9. Pausanias, Description of Greece, 1.34.5, 2.10.2-2.10.3, 2.17.4, 2.24.1, 2.26.8-2.26.9, 2.27.1-2.27.3, 2.27.6-2.27.7, 3.23.8-3.23.9, 9.39.4-9.39.5, 10.33.11 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Argos, Maleatas (Epidauros, Troizen) • Asclepius at Epidaurus • Asklepieia and lesser cult sites, Epidauros Limera • 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 • Athens Asklepieion, offshoot from Epidauros Asklepieion • Cicero, possible allusion to Epidaurian testimony • Epidaurians • Epidauros • Epidauros Asklepieion • Epidauros Asklepieion, Abaton/incubation stoa • Epidauros Asklepieion, Apollo Maleatas cult and sanctuary • Epidauros Asklepieion, Building E and incubation • Epidauros Asklepieion, Epidoteion • Epidauros Asklepieion, Hypnos and Oneiros • Epidauros Asklepieion, Isyllos Hymn • Epidauros Asklepieion, dedicatory inscriptions pertaining to incubation • Epidauros Asklepieion, lex sacra for preliminary offerings and sacrifices • Epidauros Asklepieion, literary sources for incubation • Epidauros Asklepieion, spread of cult from Epidauros • Epidauros Asklepieion, story of sons botching operation • Epidauros Asklepieion, temple of Egyptian gods • Epidauros Asklepieion, visit of Marcus Julius Apellas (Carian citizen) • Epidauros Asklepieion, written sources for incubation • Epidauros Limera • Epidauros Miracle Inscriptions, date • Epidauros Miracle Inscriptions, display • Epidauros Miracle Inscriptions, evidence for non-local visitors • Epidauros Miracle Inscriptions, reference to Apollo Maleatas • Epidauros Miracle Inscriptions, seen by Pausanias • Epidauros Miracle Inscriptions, sources and composition • Epidauros Miracle Inscriptions, testimonies echoed in literary sources • Epidauros Miracle Inscriptions, testimonies with cautionary tales • Epidauros, katabasion • Epidauros, sanctuary of Apollo Maleatas • Epidauros, sanctuary of Asclepius • Epidaurus • Epidaurus Limera • Epidaurus, and Asclepius • Hygieia Soteira, in Epidaurus • Hygieia, at Epidauros Asklepieion • Hypnos/Somnus, at Epidauros Asklepieion • Sacred animals (Greek), serpents at Epidauros Asklepieion • healing, Epidaurian healing inscriptions (iamata) • inscriptions, Epidaurian healing inscriptions (iamata) • miracles, Epidaurian miracle inscriptions

 Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 279, 328, 333, 334; 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, 114; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 44, 506; Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 247; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 104; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 64, 647; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 145; 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, 117, 141; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 122; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 16, 127, 168, 172, 178, 179, 180, 181, 210, 254, 344, 367, 562, 680, 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, 58, 90, 107

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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.
2.17.4 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.
2.24.1 τὴν δὲ ἀκρόπολιν Λάρισαν μὲν καλοῦσιν ἀπὸ τῆς Πελασγοῦ θυγατρός· ἀπὸ ταύτης δὲ καὶ δύο τῶν ἐν Θεσσαλίᾳ πόλεων, ἥ τε ἐπὶ θαλάσσῃ καὶ ἡ παρὰ τὸν Πηνειόν, ὠνομάσθησαν. ἀνιόντων δὲ ἐς τὴν ἀκρόπολιν ἔστι μὲν τῆς Ἀκραίας Ἥρας τὸ ἱερόν, ἔστι δὲ καὶ ναὸς Ἀπόλλωνος, ὃν Πυθαεὺς πρῶτος παραγενόμενος ἐκ Δελφῶν λέγεται ποιῆσαι. τὸ δὲ ἄγαλμα τὸ νῦν χαλκοῦν ἐστιν ὀρθόν, Δειραδιώτης Ἀπόλλων καλούμενος, ὅτι καὶ ὁ τόπος οὗτος καλεῖται Δειράς. ἡ δέ οἱ μαντικὴ—μαντεύεται γὰρ ἔτι καὶ ἐς ἡμᾶς— καθέστηκε τρόπον τοῦτον. γυνὴ μὲν προφητεύουσά ἐστιν, ἀνδρὸς εὐνῆς εἰργομένη· θυομένης δὲ ἐν νυκτὶ ἀρνὸς κατὰ μῆνα ἕκαστον, γευσαμένη δὴ τοῦ αἵματος ἡ γυνὴ κάτοχος ἐκ τοῦ θεοῦ γίνεται.
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.
3.23.8 προελθόντι δὲ ἐν δεξιᾷ δύο που σταδίους, ἔστιν Ἰνοῦς καλούμενον ὕδωρ, μέγεθος μὲν κατὰ λίμνην μικράν, τῆς γῆς δὲ ἐν βάθει μᾶλλον· ἐς τοῦτο τὸ ὕδωρ ἐν τῇ ἑορτῇ τῆς Ἰνοῦς ἐμβάλλουσιν ἀλφίτων μάζας. ταύτας ἐπὶ μὲν αἰσίῳ τοῦ ἐμβαλόντος καταδεξάμενον ἔχει τὸ ὕδωρ· εἰ δὲ ἀναπέμψαιτο σφᾶς, πονηρὸν κέκριται σημεῖον. 3.23.9 τὸ δὲ αὐτὸ καὶ ἐν Αἴτνῃ δηλοῦσιν οἱ κρατῆρες· καὶ γὰρ χρυσοῦ ἐς αὐτοὺς καὶ ἀργύρου ποιήματα, ἔτι δὲ καὶ ἱερεῖα τὰ πάντα ἀφιᾶσι· ταῦτα δὲ ἢν μὲν ὑπολαβὸν ἀπενέγκῃ τὸ πῦρ, οἱ δὲ χαίρουσιν ὡς ἐπὶ πεφηνότι ἀγαθῷ, ἀπωσαμένου δὲ τὰ ἐμβληθέντα συμφορὰν ἔσεσθαι τούτῳ τῷ ἀνδρὶ νομίζουσι.
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.
10.33.11 †ἃ μάλιστα ἄξιον Διονύσῳ δρῶσιν ὄργια, ἔσοδος δὲ ἐς τὸ ἄδυτον οὐδὲ ἐν φανερῷ σφισιν †ἄγαλμα οὐκ ἔστι. λέγεται δὲ ὑπὸ τῶν Ἀμφικλειέων μάντιν τέ σφισι τὸν θεὸν τοῦτον καὶ βοηθὸν νόσων καθεστηκέναι· τὰ μὲν δὴ νοσήματα αὐτοῖς Ἀμφικλειεῦσι καὶ τοῖς προσοικοῦσιν ἰᾶται διʼ ὀνειράτων, πρόμαντις δὲ ὁ ἱερεύς ἐστι, χρῷ δὲ ἐκ τοῦ θεοῦ κάτοχος.'' None		sup>
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.
2.17.4 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.
2.24.1 The citadel they call Larisa, after the daughter of Pelasgus. After her were also named two of the cities in Thessaly, the one by the sea and the one on the Peneus. As you go up the citadel you come to the sanctuary of Hera of the Height, and also a temple of Apollo, which is said to have been first built by Pythaeus when he came from Delphi . The present image is a bronze standing figure called Apollo Deiradiotes, because this place, too, is called Deiras (Ridge). Oracular responses are still given here, and the oracle acts in the following way. There is a woman who prophesies, being debarred from intercourse with a man. Every month a lamb is sacrificed at night, and the woman, after tasting the blood, becomes inspired by the god.
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.
3.23.8 About two stades to the right is the water of Ino, as it is called, in extent like a small lake, but going deeper into the earth. Into this water they throw cakes of barley meal at the festival of Ino. If good luck is portended to the thrower, the water keeps them under. But if it brings them to the surface, it is judged a bad sign. 3.23.9 The craters in Aetna have the same feature; for they lower into them objects of gold and silver and also all kinds of victims. If the fire receives and consumes them, they rejoice at the appearance of a good sign, but if it casts up what has been thrown in, they think misfortune will befall the man to whom this happens.' "
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.
10.33.11 They celebrate orgies, well worth seeing, in honor of Dionysus, but there is no entrance to the shrine, nor have they any image that can be seen. The people of Amphicleia say that this god is their prophet and their helper in disease. The diseases of the Amphicleans themselves and of their neighbors are cured by means of dreams. The oracles of the god are given by the priest, who utters them when under the divine inspiration.'' None
10. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Asklepios of Aegae in Epidauros dedication, reopened by Julian • Asklepios of Aegae in Epidauros dedication, under Christian emperors • Dreams and visions, examples, Epidauros and other asclepia • Epidauros Asklepieion, Apollo Maleatas cult and sanctuary • Epidauros Asklepieion, Isyllos Hymn • Epidauros Asklepieion, Machaon and Podalirios seen in dreams • Epidauros Asklepieion, literary sources for incubation • Epidauros Miracle Inscriptions, testimonies with Asklepios using medicine • Epidauros Miracle Inscriptions, testimony with servants accompanying Asklepios • Epidauros, sanctuary of Apollo Maleatas • Epidauros, sanctuary of Asclepius • Epidaurus • Machaon, at Epidauros Asklepieion

 Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 290, 329, 337; Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 76; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 194, 195; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 245; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 202, 210, 224, 230, 533; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 72, 110
11. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Aeschines (Athenian orator), length of stay at Epidauros • Cicero, possible allusion to Epidaurian testimony • Epidaurian miracle inscriptions • Epidauros Asklepieion • Epidauros Asklepieion, Abaton/incubation stoa • Epidauros Asklepieion, Apollo Maleatas cult and sanctuary • Epidauros Asklepieion, dedicatory inscriptions pertaining to incubation • Epidauros Asklepieion, lex sacra for preliminary offerings and sacrifices • Epidauros Asklepieion, literary sources for incubation • Epidauros Asklepieion, presence of zakoroi • Epidauros Asklepieion, story of sons botching operation • Epidauros Asklepieion, written sources for incubation • Epidauros Miracle Inscriptions, date • Epidauros Miracle Inscriptions, display • Epidauros Miracle Inscriptions, focus on miraculous cures • Epidauros Miracle Inscriptions, reference to Apollo Maleatas • Epidauros Miracle Inscriptions, seen by Pausanias • Epidauros Miracle Inscriptions, sources and composition • Epidauros Miracle Inscriptions, terms employed for incubation • Epidauros Miracle Inscriptions, testimonies echoed in literary sources • Epidauros Miracle Inscriptions, testimonies with Asklepios using medicine • Epidauros Miracle Inscriptions, testimonies with cautionary tales • Troizen Asklepieion, testimony about worshiper urged to incubate at Epidauros

 Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 11, 124, 168, 172, 227, 228, 229; Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 79
12. Porphyry, On Abstinence, 2.19, 2.19.5 (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Asclepieion at Epidaurus • Asclepios, Epidauros • Asclepius, sanctuary at Epidaurus • Epidauros Asklepieion, purity requirement inscribed on temple • Epidaurus • 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; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 6; 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.
13. Strabo, Geography, 8.6.15
 Tagged with subjects: • Cicero, possible allusion to Epidaurian testimony • Epidauros • Epidauros Asklepieion • Epidauros Asklepieion, Isyllos Hymn • Epidauros Asklepieion, dedicatory inscriptions pertaining to incubation • Epidauros Asklepieion, lex sacra for preliminary offerings and sacrifices • Epidauros Asklepieion, literary sources for incubation • Epidauros Asklepieion, story of sons botching operation • Epidauros Asklepieion, written sources for incubation • Epidauros Miracle Inscriptions, seen by Pausanias • Epidauros Miracle Inscriptions, testimonies echoed in literary sources • Epidaurus

 Found in books: Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 367; Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 236; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 168, 202

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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.'' None
14. Valerius Maximus, Memorable Deeds And Sayings, 1.8.2
 Tagged with subjects: • Epidauros • Epidauros Asklepieion • Epidauros Asklepieion, spread of cult from Epidauros • Epidauros Asklepieion, written sources for incubation • Epidauros Miracle Inscriptions, evidence for non-local visitors • Sacred animals (Greek), serpents at Epidauros Asklepieion • 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
15. None, None, nan
 Tagged with subjects: • Epidauros • Epidaurus

 Found in books: Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 367; 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, 241
16. None, None, nan
 Tagged with subjects: • Asclepius, sanctuary at Epidaurus • Epidaurus

 Found in books: Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 74; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 161
17. None, None, nan
 Tagged with subjects: • Epidauros Asklepieion, Isyllos Hymn • Epidauros, statue reuse at

 Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 16; Wilding (2022), Reinventing the Amphiareion at Oropos, 230
18. None, None, nan
 Tagged with subjects: • Aeschines (Athenian orator), length of stay at Epidauros • Asklepios (god and cult), sanctuary at Epidaurus • 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 • Cicero, possible allusion to Epidaurian testimony • Epidauros Asklepieion • Epidauros Asklepieion, Apollo Maleatas cult and sanctuary • Epidauros Asklepieion, Carian dedication to Asklepios in Epidauros • Epidauros Asklepieion, Hermodikos of Lampsakos epigram • Epidauros Asklepieion, Isyllos Hymn • Epidauros Asklepieion, Machaon and Podalirios as healers at Epidauros • Epidauros Asklepieion, literary sources for incubation • Epidauros Asklepieion, regular clientele and distinguished visitors • Epidauros Asklepieion, spread of cult from Epidauros • Epidauros Asklepieion, story of sons botching operation • Epidauros Asklepieion, tholos • Epidauros Asklepieion, visit of Marcus Julius Apellas (Carian citizen) • Epidauros Asklepieion, written sources for incubation • Epidauros Miracle Inscriptions, date • Epidauros Miracle Inscriptions, display • Epidauros Miracle Inscriptions, evidence for non-local visitors • Epidauros Miracle Inscriptions, overview of ailments reported cured • Epidauros Miracle Inscriptions, possible role in inspiring dreams • Epidauros Miracle Inscriptions, reference to Apollo Maleatas • Epidauros Miracle Inscriptions, seen by Pausanias • Epidauros Miracle Inscriptions, sources and composition • Epidauros Miracle Inscriptions, surgery performed by Asklepios • Epidauros Miracle Inscriptions, testimonies about fertility cures • Epidauros Miracle Inscriptions, testimonies about long pregnancies • Epidauros Miracle Inscriptions, testimonies echoed in literary sources • Epidauros Miracle Inscriptions, testimonies with cautionary tales • Epidauros Miracle Inscriptions, testimonies with cures obtained after leaving sanctuary • Epidauros Miracle Inscriptions, testimony about Asklepios teaching wrestling move • Epidauros Miracle Inscriptions, testimony about broken cup being fixed • Epidauros, Peloponnese • Epidaurus • Machaon, at Epidauros Asklepieion • Sacred animals (Greek), serpents at Epidauros Asklepieion • healing, Epidaurian healing inscriptions (iamata) • inscriptions, Epidaurian healing inscriptions (iamata)

 Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 510; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 16, 121, 172, 173, 174, 175, 176, 177, 178, 202, 203, 209, 290, 307, 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, 171; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 142
19. None, None, nan
 Tagged with subjects: • Epidauros • Epidauros Asklepieion, dedicatory inscriptions pertaining to incubation • Epidauros Asklepieion, thesauros • Epidauros Asklepieion, visit of Marcus Julius Apellas (Carian citizen) • Epidaurus

 Found in books: Chaniotis (2012), Unveiling Emotions: Sources and Methods for the Study of Emotions in the Greek World vol, 182; 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, 231, 236, 263



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