Tiresias: The Ancient Mediterranean Religions Source Database

9125

Pausanias, Description Of Greece, 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. 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.

Intertexts (texts cited often on the same page as the searched text):

2 results
1. Pausanias, Description of Greece, 2.10.2, 2.11.7, 2.17.4, 3.15.9, 4.31.9 (2nd cent. CE - 2nd cent. CE) 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. 2.11.7. 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. 3.15.9. The Lacedaemonians are the only Greeks who surname Hera Goat-eater, and sacrifice goats to the goddess. They say that Heracles founded the sanctuary and was the first to sacrifice goats, because in his fight against Hippocoon and his children he met with no hindrance from Hera, although in his other adventures he thought that the goddess opposed him. He sacrificed goats, they say, because he lacked other kinds of victims. 4.31.9. The Messenians have a temple erected to Eileithyia with a stone statue, and near by a hall of the Curetes, where they make burnt offerings of every kind of living creature, thrusting into the flames not only cattle and goats, but finally birds as well. There is a holy shrine of Demeter at Messene and statues of the Dioscuri, carrying the daughters of Leucippus. I have already explained in an earlier passage Paus. 3.26.3 that the Messenians argue that the sons of Tyndareus belong to them rather than to the Lacedaemonians.
2. Epigraphy, Syll. , 1157

Subjects of this text:

subject	book bibliographic info
aniconism,,empty space	Gaifman (2012), Aniconism in Greek Antiquity, 72
anthropomorphism,and empty space	Gaifman (2012), Aniconism in Greek Antiquity, 72
asklepieia,lodging for visitors	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 149, 150
asklepieia,problem of stoas (and other structures) as evidence for incubation	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 149
asklepieia,problem of water as evidence forincubation	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 149, 150
asklepieia,question of incubation in temples	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 150
asklepieia,structural evidence for incubation	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 149, 150
asklepieia and lesser cult sites,apameia/myrleia	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 149
asklepieia and lesser cult sites,beroia	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 149
asklepieia and lesser cult sites,fregellae	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 149
asklepieia and lesser cult sites,gortys (upper and lower sanctuaries)	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 149
asklepieia and lesser cult sites,kalaureia(?)	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 149
asklepieia and lesser cult sites,kasai	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 149
asklepieia and lesser cult sites,lissos	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 149
asklepieia and lesser cult sites,melitaia	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 149
asklepieia and lesser cult sites,syrna	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 149
asklepieia and lesser cult sites,theveste	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 149
asklepieia and lesser cult sites,titane	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 149
asklepieia and lesser cult sites,tithorea	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 149, 150
asklepios,pergamenos	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 149
asklepios	Gaifman (2012), Aniconism in Greek Antiquity, 72; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 149, 150
cilicia,claim of incubation at kasai asklepieion	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 149
divinities (greek and roman),apollo	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 150
divinities (greek and roman),apollo koropaios	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 150
epidauros asklepieion,sacred bath/bath of asklepios	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 150
epidauros asklepieion,water channels and fountains	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 150
hera	Gaifman (2012), Aniconism in Greek Antiquity, 72
hypnos/somnus,at sikyon asklepieion	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 149
incubation,in latin west	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 149
korope,oracle of apollo koropaios	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 150
kos asklepieion,problem of where incubation practiced	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 149
oracles (greek),korope,oracle of apollo koropaios	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 150
pausanias,and coexistence of forms	Gaifman (2012), Aniconism in Greek Antiquity, 72
pausanias	Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 73
phokia	Gaifman (2012), Aniconism in Greek Antiquity, 72
religion (greek),stoas at sanctuaries (non-incubatory functions)	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 149
sacred law	Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 73
sacrifice,animal,in greek religion v,vi	Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 73
sacrifice,animal,variety of	Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 73
sacrifice,animal,vitality of	Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 73
seat	Gaifman (2012), Aniconism in Greek Antiquity, 72
sikyon asklepieion,claim of incubation	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 149
sikyon asklepieion,hypnos and oneiros statues	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 149
tithorea,cult of asklepios'	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 149
tithorea,cult of asklepios	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 150