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Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

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subject book bibliographic info
hygieia Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 299
Clark (2007), Divine Qualities: Cult and Community in Republican Rome, 35, 158
Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 323
Huttner (2013), Early Christianity in the Lycus Valley, 49
Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 4, 5, 6, 49, 51, 52, 57, 58, 61, 63, 69, 72, 86, 87, 88, 89, 98, 100, 101, 114, 115, 135, 140, 157, 158, 159, 160, 161, 197, 204, 207, 217, 242, 243, 269, 270, 273, 274
Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 212
Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 85, 88
Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 239, 250
Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 123
Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 57, 61, 91, 92, 95, 107, 135
hygieia, amphiaraos, and Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 183, 272, 273, 292, 312
hygieia, and amphiaraos Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 183, 272, 273, 292, 312
hygieia, and asklepios 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
hygieia, and asklepioss family members Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 118
hygieia, and egyptian gods Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 345
hygieia, and healing, asclepius and Jim (2022), Saviour Gods and Soteria in Ancient Greece, 7, 106
hygieia, and hypnos Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 682, 683
hygieia, and hypnos, athens asklepieion, dedication to asklepios Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 682
hygieia, and imhotep Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 425, 454, 457, 460, 461, 473, 475, 606
hygieia, and isis isis-hygieia, , as Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 344, 350, 367
hygieia, and nemesis Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 153, 202
hygieia, and telesphoros Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 684
hygieia, and, asclepius Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 13, 56, 57, 70, 71
hygieia, aristophaness plutus incubation scene, absence of Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 224
hygieia, as soteres, asclepius and Jim (2022), Saviour Gods and Soteria in Ancient Greece, 13, 164
hygieia, asklepios, father of Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 117, 118
hygieia, association with ipet-nut, ? Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 454
hygieia, at aegae asklepieion Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 209
hygieia, at akragas, ? Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 158
hygieia, at antioch Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 696
hygieia, at athens asklepieion Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 682
hygieia, at beroia asklepieion Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 212
hygieia, at ephesos asklepieion Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 35, 212, 213
hygieia, at ephesos gymnasium Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 682, 687
hygieia, at epidauros asklepieion Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 344
hygieia, at hammat gader Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 812
hygieia, at iuvavum Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 346
hygieia, at kos asklepieion Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 204
hygieia, at peiraeus asklepieion Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 188
hygieia, at pergamon asklepieion Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 138, 145, 218
hygieia, at philippopolis Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 680
hygieia, at ptolemaïs Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 426
hygieia, at rome Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 688
hygieia, athena Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 72, 73, 80
Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 73, 210
Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 379
Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 337, 369
hygieia, athena, athena Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 71, 82
hygieia, athena, titles of Parker (2005), Polytheism and Society at Athens, 265, 413
hygieia, collegium asclepius and of Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 200, 203, 208, 217
hygieia, cultic worship of the concept Jim (2022), Saviour Gods and Soteria in Ancient Greece, 163
hygieia, deir el-bahari, sanctuary of amenhotep and imhotep, presence of Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 425, 454, 457, 460, 461, 473, 475, 606
hygieia, health Wilding (2022), Reinventing the Amphiareion at Oropos, 66, 93, 210
hygieia, health, oaths invoking Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 77, 374, 375
hygieia, hypnos statues in gymnasium, ephesos, asklepios Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 682, 687
hygieia, hypnos/somnus, and Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 682, 683
hygieia, joint cult, thorikos, claim of amphiaraos and Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 272
hygieia, libanius, and Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 224, 699, 702, 703, 708
hygieia, on metapontine coins Jim (2022), Saviour Gods and Soteria in Ancient Greece, 251
hygieia, peiraeus asklepieion Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 188
hygieia, soteira, and asclepius, genealogical and/or cultic links with Jim (2022), Saviour Gods and Soteria in Ancient Greece, 136
hygieia, soteira, benefits not specified Jim (2022), Saviour Gods and Soteria in Ancient Greece, 20
hygieia, soteira, in epidaurus Jim (2022), Saviour Gods and Soteria in Ancient Greece, 104, 105, 162
hygieia, soteria, relation to Jim (2022), Saviour Gods and Soteria in Ancient Greece, 75, 84, 87, 106
hygieia, statues, of Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 72, 73
hygieia, stratonikeia, with Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 295, 324
hygieia, sōteira Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 145
hygieia, sōteira, in dedication of aelius aristides, ? Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 685
hygieia, sōteira, in incubation reliefs Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 219, 224, 225, 636, 639, 643, 644, 647, 648
hygieia, sōteira, in magical amulets with asklepios and sarapis Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 347
hygieia, sōteira, on oropos amphiareion main altar Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 281
hygieia, sōteira, replaced by salus in latin dedication Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 345
hygieias, association with site, hammat gader Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 812
hygieias, cult, asklepios of aegae in epidauros dedication Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 209

List of validated texts:
11 validated results for "hygieia"
1. Homer, Iliad, 2.732 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Hygieia

 Found in books: Beck (2021), Repetition, Communication, and Meaning in the Ancient World, 308; Edmunds (2021), Greek Myth, 77; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 123

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2.732 ἰητῆρʼ ἀγαθὼ Ποδαλείριος ἠδὲ Μαχάων·'' None		sup>
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. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Athena, titles of Hygieia • Hygieia (Health),oaths invoking

 Found in books: Parker (2005), Polytheism and Society at Athens, 413; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 374
3. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Athena Hygieia • Niceratus, his Hygeia

 Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 268; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 379
4. Pausanias, Description of Greece, 1.34.3-1.34.5, 2.10.2, 2.11.7, 2.27.6 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Amphiaraos, and Hygieia • Delos Sarapieia, dedication to Isis-Hygieia • Ephesos, Asklepios, Hygieia, Hypnos statues in gymnasium • Health, Hygieia • Hygieia • Hygieia Soteira, in Epidaurus • Hygieia Sōteira, on Oropos Amphiareion main altar • Hygieia, and Amphiaraos • Hygieia, and Isis (as Isis-Hygieia) • Hygieia, and Telesphoros • Hygieia, at Ephesos gymnasium • Hygieia, at Epidauros Asklepieion • Hygieia, at Philippopolis • Isis, Isis-Hygieia • Isis-Hygieia

 Found in books: Hitch (2017), Animal sacrifice in the ancient Greek world, 69; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 104; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 281, 312, 344, 367, 680, 684, 687; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 57, 107; Wilding (2022), Reinventing the Amphiareion at Oropos, 66, 93

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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.
2.11.7 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.
2.27.6 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.'' None		sup>
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.
2.11.7 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.
2.27.6 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.'' None
5. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Aristophaness Plutus incubation scene, absence of Hygieia • Athena, Athena Hygieia • Hygieia Sōteira, in incubation reliefs • Libanius, and Hygieia

 Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 224; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 82
6. Demosthenes, Orations, 21.52
 Tagged with subjects: • Athena, titles of Hygieia • hygieia

 Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 269, 270, 273, 274; Parker (2005), Polytheism and Society at Athens, 413

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21.52 Please take and read the actual oracles. The Oracles You I address, Pandion’s townsmen and sons of Erechtheus, who appoint your feasts by the ancient rites of your fathers. See you forget not Bacchus, and joining all in the dances Down your broad-spaced streets, in thanks ἱστάναι χάριν, if the Greek is sound, seems to be a portmanteau phrase to set up a dance in gratitude. The oracle quoted may perfectly well be genuine. for the gifts of the season, Crown each head with a wreath, while incense reeks on the altars. For health sacrifice and pray to Zeus Most High, to Heracles, and to Apollo the Protector; for good fortune to Apollo, god of the streets, to Leto, and to Artemis; and along the streets set wine-bowls and dances, and wear garlands after the manner of your fathers in honor of all gods and all goddesses of Olympus, raising right hands and left in supplication, Translating λιτάς, Weil ’s suggestion. and remember your gifts. '' None
7. Epigraphy, Ig Ii2, 4962
 Tagged with subjects: • Hygieia, and Asklepios • Hygieia, at Peiraeus Asklepieion • Peiraeus Asklepieion, Hygieia • hygieia

 Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 52; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 188

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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 '' None
8. Epigraphy, Seg, 33.147
 Tagged with subjects: • Asclepius and Hygieia, as Soteres • Hygeia

 Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 991; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 164

sup>
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&' None
9. None, None, nan
 Tagged with subjects: • Hygieia • 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
10. None, None, nan
 Tagged with subjects: • Asclepius, Hygieia and • Hygieia

 Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 323; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 13, 56, 57
11. None, None, nan
 Tagged with subjects: • Asclepius and Hygieia, as Soteres • Health, Hygieia • Hygieia • Stratonikeia, with Hygieia

 Found in books: Horster and Klöckner (2014), Cult Personnel in Asia Minor and the Aegean Islands from the Hellenistic to the Imperial Period, 230; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 13; Wilding (2022), Reinventing the Amphiareion at Oropos, 210; Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 324



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