^ 3^ ¥ Cornell XHniversit? ITtbaca, Hew U?otk CORNELL STUDIES CLASSICAL PHILOLOGY EDITED BY BENJAMIN IDE WHFELER, CHARLES EDWIN liENNETT, GEORGE PRENTICE BRISTOL, AND ALFRED EMERSON No. Ill THE CULT OF ASKLEPIOS By ALICE WALTON PhD. PUBLISHED FOR THE UNIVERSITY-' BY &IXN & COMPANY 1894 WZ 309 W238c 1894 57231360R NLM 053Dlb5fl 1 NATIONAL LIBRARY Of MEDICINE SURGEON GENERAL'S OFFICE LIBRARY. / SectionL ] No. 113, NO W. D.S. G.O. 2111.13 3—513 •* DUE TWO WEEKS FROM LAST DATE fc*AUG t ' iy"; 661473 «. Cornell XDiniverstt^ lltbaca, mew i?orft CORNELL STUDIES IN CLASSICAL PHILOLOGY EDITED BY BENJAMIN IDE WHEELER, CHARLES EDWIN BENNETT, GEORGE PRENTICE BRISTOL, AND ALFRED EMERSON No. Ill THE CTJLT OF ASKI.EPIOS By ALICE WALTON Ph.D. PUBLISHED FOR THE UNIVERSITY BY GINN & COMPANY 1894 THE CULT OF ASKLEPIOS / BY ALICE WALTON, Ph.D. Cornell Studies in Classical Philology, No. Ill") V^ 1>DCJ \Na3S Copyright, 1894 By CORNELL UNIVERSITY ALL RIGHTS RESERVED (Cbe 2ltfletusum press GINN & COMPANY, BOSTON, U.S.A. PREFACE. In writing upon a subject so familiar to the student of Greek life as the Cult of Asklepios, it is difficult to avoid following in the lines of work already done. Most of the material upon which the following pages are based has been worked over and over. The results of the excavations in the Athenian Asklepieion are well-known, and the Epidaurian steles are no longer recent discoveries. If the results of investigation are practically those of previous research, the excuse for re- working old material may be found in the method of their arrangement. Upon single features of the ritual of Asklepios much has been written in German, in French, and in English ; but no one has as yet attempted a general descriptive treat- ment of the cult as a whole. The facts are stated by Thraemer in the article "Asklepios" in Roscher's Lexicon of Greek and Roman Mythology in suggestive rather than narrative form, while Girard's work is complete only for the cult in Athens. It has been my aim to give in narrative form the results obtained by a careful comparison of material from the different localities, and also to show by means of indexes what material is used. The treatment is of necessity brief, as the work is not a series of monographs. The arrangement is topical, and so far as possible chronological. At the end of the narrative are two indexes, one of allusions to Asklepios and his cult in Greek and Latin literature and inscriptions, and the second VI PREFACE. is a classification of the localities in which the cult is known or supposed to have existed. The indexes overlap in many instances, and it cannot be claimed that they contain all the material which might have been used. The aim has been to make them exhaustive so far as concerns the inscriptions and important authors. The monumentary evidence has been used freely in the body of the work, but there is no attempt at a systematic collection of this material, as it was felt that it is a task for the student of art rather than of literature. There is added an index of topics and names which refers both to the discussion and the main indexes. In the spelling of proper nouns, the Greek form is used, except in the cases of such as are thoroughly and familiarly anglicized. I take this opportunity of expressing my hearty thanks to Dr. Benjamin Ide Wheeler of Cornell University for his kindly interest and advice during the preparation of' the work, and to Professor Theodor Schreiber of Leipzig, who has critically read the manuscript and offered many valuable suggestions. Leipzig, June, 1893. CONTENTS. CHAPTER I. Asklepios as Known to Homer........ CHAPTER II. Asklepios as an Earth Spirit......................... CHAPTER III. The Sanctuaries of Asklepios ................................................................. 36 CHAPTER IV. Attendants of the Temple .................................... 47 CHAPTER V. Medical Procedure in the Asklepieia ....................................................... 57 CHAPTER VI. Public Ceremonial................................................................................................ 6° CHAPTER VII. Ritual of the Individual........................................................................ 76 yiii CONTENTS. INDEX. Page I. Epithets................................................................................................ 3 II. Literature and Inscriptions ' AirdWwvos a!s /ecu 'HffloSos fiaprvpec- el p.Tj AwoWtov Qoi/Sos viriic Oaudrow ffawcrei, r\ avrbs llaiwv, os irdvra re (pdpp.aKa ol8ev. Sch. 5 232 , lies. ed. Marckscheffel, Frag. CCXX. 5 Orph. Hymn. 52, 11. 6 Eurip. Hipp. 1373; Aeschyl. Frag. 105. 7 Plut. Lys. 18. 8 Aristid. ed. Dindorf, 514, 17. Examples of the use of iraidv as an epithet are frequent; 'Air6\\ioi> IT., Selinuntian inscription, Collitz, 3047; Oropos, Paus. I. 2 THE CULT OF ASKLEPIOS. Asklepios is mentioned in the Iliad three times, but nowhere in the Odyssey. He appears only as the father of Machaon and Podaleirios, and twice is called the "blameless physician." " The two sons of Asklepios led them, goodly physicians, Machaon and Podaleirios." 1 " Call Machaon hither, the son of Asklepios, the blameless physician." 2 " Machaon went beside, the son of Asklepios, the blameless physician." 3 In the Catalogue, the Asklepiadae led the forces from Trikka, Ithome and Oichalia, the first two of which lay in western Thessaly. This points to that region as the seat of the Askle- pios cult, if indeed such a cult was in existence in the Homeric age. For Homer did not recognize the worship of Asklepios, but regarded him as one who like Achilles and Jason had learned his art from Chiron.4 The connection with Chiron again localizes the cult, for the centaur legends come from Thessaly. A family of Chironidae, famous for a secret knowl- 34,3; Egypt, Rev. Arch. 1889, p. 71. IT. 'A, HoSaXelpios r/Se Maxduv. B 731. 2 Maxdova Sevpo KdXecrffov (j>Qyr Acr/cXrjTTioC vlbv dfj.tip.ovos iTjrrjpos. A 193. 3 trap 8e Maxduv {ialv , ' Ai giving it the meaning of workman. Is it not correct to-consider that the frequent allusions in literature to Chiron in connection with healing may have led to the change in signification of the word xeiP°vpyoi ? 8 Orchomenos, p. 194 ff. 4 THE CULT OF ASKLEPIOS. the Aegean. Here the two are connected with Asklepios in worship, and often stand alone in the same relation to healing. Manifestly their connection with Asklepios was not original. The passages of the Iliad which call them his sons, are of later origin than the body of the poems,1 and of these only one assigns them to a Thessalian home. We cannot be wrong in denying them a place in northern Greece. True, rumors of Asklepios may have come from Thessaly to the Ionian coast, but only as hero, not as divinity. The main story belonged in some region where Machaon and Podaleirios were honored, while the divine nature of Asklepios was not known in the north until succeeding centuries brought his worship into connection with the southern deities of similar character. Wilamowitz has located the region from which came the stories of the Asklepiadae as Kos. It may be of interest briefly to review his arguments. The place which claims Machaon as founder of the state, and from very early times honored the Asklepiadae, was this small island. There are few traditions which connect Asklepios with it. The mother of Machaon, son of Asklepios, was a daughter of Merops, a king of Kos.2 But a corrupt fragment of the 'Wiov Tr6p6r](Tivt8os, /carck 5^ rivas 'Hirt6vr)s rfjs Mipowos, Kara 8t 'HaioSov Sidv0T]s. Sch. A 195. 3 tovto eoiKe Kal ApKrlvos iv IXlov irop&i\o-ei vopl^eiv iv oh (pyjfflv • Avrbs ydp a evxv TV^e irpeo-j3evw 6euv ttjv irpurropavriv Taiav. Aeschyl. Eumen. 1. Cf. Aelian. Var. Hist. III. 1. ASKLEPIOS AS AN EARTH SPIRIT. I I worshipped only as the dwelling of spirits, the traces of the cult of Dionysos in Delphi go to prove that it was a dream oracle of this god which was replaced by Apollo.1 In Aigai was a cave in which an earth oracle existed until late,2 and the earth was worshipped at Dodona with Zeus.3 Such, too, was Asklepios, an earth spirit manifesting himself in dreams. Hypnos and Oneiros are connected with him as a god of sleep.4 Hence the art-type of Asklepios as a benevolent and venerable man, and his attributes, which are those of the Chthonian gods. Amphiaraos and Trophonios were honored in his temples, and Iaso is indifferently the daughter of Amphiaraos or Asklepios. The various forms of earth and death cults were not at home among the Ionian tribes, so that Homer either ignored the little which came to his ears from the interior of Greece and Thrace, or treated the reappearance of the dead as special miracles. Thus Asklepios as deity finds no mention in the Epic, and his cult was confined to one region or tribe until features were developed which made him more famous than the other divinities of like origin. It is in con- nection with Asklepios as a Chthonian spirit that the presence of the serpent is to be explained, both actually in the temples, and as an attribute. The peculiarities of the serpent tribe are such as to arouse the interest and lively curiosity of even a casual observer of nature, and many are the strange beliefs resulting from the early observations of serpents and their habits. Of all earth's creatures, the serpent in many ways is the least like a human being, and so is most inexplicable and mysterious. The dwell- 1 Roscher, Lex. d. Myth. art. Dionysos, p. 1033. 2 Paus. VII. 25, 13; Pliny, N. H. 28, 147. 3 Zei)s Jjv, Zevs io~Tt, Zeiis eaaerai, w ptydXe Zev. Td Kapirous dvlei, 816 /cXj/fere p.aripa TaTav. Paus. X. 12, 10. 4 So Hypnos in Epidauros, Bau. Aus Epid. p. 8; in Athens, CIA. II. 470; while a statue of Somnus was dedicated to Asklepios in Reji, CIL. XII. 354. Statues of Oneiros were dedicated in Lebena, Kaibel, 439; while there were statues of both Hypnos and Oneiros in the Asklepieion at Sikyon, Paus. II. 10,2; and both are mentioned in Athens, CIA. III. 1, Add. et Corr. 132 a. 12 THE CULT OF ASKLEPIOS. ing in the ground, the quick motion, the sudden appearance, 'the staring, lidless eyes, the power of enduring hunger, its longevity, the casting of its skin, and above all, its method of killing and the peculiar attraction of its eyes, all these found expression in superstition. The worship of serpents takes different forms in different countries. In Scandinavia, where it is an importation from the east, we know of the cult as late as the sixteenth century. " There are house serpents which are accounted in the northern part of Sweden as house- hold gods ; they are fed with sheep's and cow's milk, and to hurt them is a deadly sin." 1 The Zulus never destroy a certain species of serpent believed to contain the spirit of kinsmen,2 and in many African tribes, human sacrifice, serpent cult and ancestor-worship are found together. The worship of serpents was repressed in India by Buddhism, but the lower classes still regard them as sacred. If one is killed, a piece of money is put into its mouth and its body burned to avert , evil. Some Brahmans keep the skin of a Nag in one of their sacred books. Independent of any connection with the Greek healing god, in other parts of the world the serpent stands as a power against sickness. In Upper Egypt at Sheikh Haredi, a serpent dwells in a cave and a virgin may go in and bring him out twined about her neck to be carried to the bedside of the sick, where he accomplishes wonderful cures.3 We may recall the Hebraic account. " Moses made a serpent of brass and put it on a pole; and it came to pass, that if a serpent had bitten any man, when he beheld the serpent of brass, he lived."4 The serpent was later destroyed by Hezekiah. He "brake in pieces the brazen serpent that Moses had made; for unto those days the children of Israel 1 Olaus Magnus, XXI. 47. 2 A. Lang, Myth, Ritual and Religion, I. p. 57. 3 Norden, Travels in the East, II. p. 40; Wilkinson, Handbook of Egypt, p. 301. * Num. XXI. 9. ASKLEPIOS AS AN EARTH SPIRIT. I 3 did burn incense to it."x The Naga tribes of Cashmere, all of whose ancient temples are in honor of serpent-gods,* have remarkable power in medicine, possessing nostrums, the knowledge of which has been handed down to them from antiquity. The serpent was venerated because of its relation with the soul according to primitive thought. The relation was three- fold : first, the serpent was a fetish, the dwelling of the soul; second, it was the soul; and last, it was the symbol of the soul. This easily affords a clue to the connection of serpent and ancestor worship, for as a tribal ancestor dwells in the ground, so he comes out in the form of the animal which is preeminently the child of the ground.2 So the Eddas conceive of the dead in the shape of serpents living among the roots of the trees, and Teutonic folk to this day offer food to the harmless house-snakes to gain their influence against fire and misfortune. The serpent is especially a protecting spirit and guardian of treasure. A serpent in which Erichthonios dwelt was sacred to Athena and protected the citadel, oUovpbs ofas, and a monthly sacrifice of honey cakes was offered it. Before the battle of Salamis this offering was rejected, which was a sign to the Athenians that the goddess and the hero had abandoned the Acropolis.3 The Romans had a similar belief. Aeneas sees in the serpent which appears at the grave of Anchises gcniumvc loci famnlumve parentis. So the attendant Lares are thought of in serpent form. As a manifestation of the dead, the serpent is the symbol of- a hero, and of earth spirits in general, and hence is found with the Chthonian gods.4 With Asklepios the serpent is usually only a ritualistic symbol and not in itself venerated. The god himself, however, was sometimes conceived under this form. A coin from Pergamon struck under Caracalla, bears on the 1 2 Kings, XVIII. 4. 2 6is, Tijs irais. Hdt. I. 78. 3 Hdt. VIII. 41. 4 Mitth. d. Arch. Inst. II. 302, 307 ff., 315, 319 ff., 322, 375, 418, 444, 454, 459 A, 461 ff.; III. 100; V. 188 a, 387; IV. 156; VIII. 368. 14 THE CULT OK ASKLEPIOS. reverse a figure of the Emperor in military dress with his right hand raised to salute a serpent entwined around a tree, its head towards the Emperor. That the serpent who is here receiving homage is Asklepios, is rendered certain both by the presence of Telesphoros, and by comparison with another of Caracalla's Pergamene coins, on which Telesphoros is represented upon a pedestal placed as here between the Emperor and Asklepios, who is depicted in the ordinary way.1 In the form of a serpent Asklepios became the father of Aratos.2 No doubt many of the patients believed that they saw the god in the sacred serpents which were kept in the temples. As the spirits of tribal ancestors were believed to dwell in serpents, a number of legends arose about the foundation of states by them. Mantinea, for example, was so founded. " But Antinoe, daughter of Kepheus, the son of Alous, inspired by an oracle, led the men to this place, taking the serpent as a guide." 3 In this manner the worship of Asklepios was trans- ferred from one place to another. A serpent was carried, and it was believed that in this form the god himself travelled. So a serpent was carried by mules from Epidauros to Sikyon".4 Another, which citizens of Epidauros Limera were carrying from Epidauros, escaped from the boat to the shore. Where 1 W. Wroth, Asklepios and the Coins of Pergamon, p. 47. 2 Paus. II. 10, 3; IV. 14, 7. 3 Paus. VIII. 8, 4. Other heroes appear in serpent shape : Kychreus in the battle of Salamis, Paus. I. 36, 1; Sosipolis overcame the Arkadians in serpent form for the Eleans, Paus. VI. 20, 5; so Erichthonios, Paus. I. 24, 7. Heroes are often represented as half-human and half-serpent, to symbolize their character as avToxQoves. Such is especially the form of Erechtheus, for the Athenians were particularly proud of their direct descent from Gaia. The story of the Spartan king Kleomenes is an illustration of the popular belief in the connection of the dead and serpents. After his body was crucified, a serpent was found coiled about it, keeping off birds from it. The Alexandrians supposed this to be a token that Kleomenes had become a hero, until some wise man explained the phenomenon by saying that as the bodies of oxen produce bees, and horses wasps, so a human body produces serpents. The author himself accepts this as fact, and ascribes the popular idea to it. Plut. Kl. 39. Aelian gives another instance of a serpent guarding the dead. 'Airoo-ir. 82. 4 Paus. II. 10, 3. ASKLEPIOS AS AN EARTH SPIRIT. 15 it landed, altars were built to Asklepios.1 The introduction of the cult into Italy is similar. In the year 291 b.c a pestilence fell upon the city of Rome, and, consulting the Sibylline books, it was decided to bring Asklepios, but noth- ing was done that year except to decree a day of prayer to him.2 Then the Delphic oracle declared that the god must be carried to Rome. In the shape of an enormous serpent he was brought to the island in the Tiber, where his cult was established.3 As an attribute, the serpent is especially frequent on coins. Sometimes it is coiled about the staff, and often on the ground. In a coin from Trikka the god is seated, feeding a serpent with an object which may be a small bird. Hygieia holding a patera out of which the serpent seems about to eat is a familiar figure. Mr. Wroth interprets this as a representation of serpent-divina- tion, rwv 8pa/c6vTaiti 6' lpepoecrvX' dvdp&irwv. Hes. Frag. CLXXXI. 3"H oX-q AiSvpavs lepoiis valovaa koXwvovs AutIip iv ireSlcp iroXvp'oTpvos dvr 'Apvpoio vltf/aro Bot/3«£5os Xlpvrjs irbSa irapdivos dSpr/s. Hes. Frag. CXLI. in Strab. IX. 5, 22 and XIV. 1, 40. 4 Leake, Northern Greece, IV. p. 420. ASKLEPIOS AS AN EARTH SPIRIT. 21 kydes said that Koronis lived in Lakereia at (7r/>o?) the sources of the Amyros,1 a statement which shows his knowledge of geography to be at fault, for the Amyros flows westward and empties into Boibeis opposite the Dotian plain, as Hesiod correctly said. The second bit of Hesiod relating to Koronis is the crow fable. " To Apollo indeed came the crow, and told her unseen act to Phoibos of the unshorn hair, when Ischys, son of Elatos, married Koronis, daughter of the god-born Phlegyas."2 The tradition of the death of Asklepios is also found in Hesiod : " The mighty father both of gods and men Was filled with wrath, and from Olympus top With flaming thunderbolt cast dowmand slew Latona's well-loved son — such was his ire." 3 All that remains then of the version of Hesiod is the home of the maiden, and her marriage with Ischys, son of Elatos, the knowledge of which is carried by the crow to Apollo, and the death of Asklepios. The death of Koronis and Ischys was in Hesiod's account, for Pherekydes in quoting the story gives the additional feature that Artemis killed 1 On 8i i] Kopuvls iv AaKepela ipKei irpbs Tats irrjyats tov ' Apvpov, QepeKvdrjs iv irpwTji lo-ropei. Pherekyd. Frag. 8, ed. Miiller, in Sch. Pind. Pyth. III. 6o. 2 T(p piv dp ffXde Kopa!;, <\>pdo~o~ev 8 &pa epy dlSrjXa fyolfiy aKepo-eKopy, 8t dp' "Io-x^s eyrjpe Kopuvlv El\arl8r]s, <$Xeyvao Sioyv^roio OvyaTpa. tQv p£v dp ct77eXos iJXfle /c6/ja£ ie/)7/s dwo 8airbs IIvOu is 7)ya0£i)v, Kal p Zpa aKepo-eKbprj Sri'lffxvs yijpe Kopwvlv ElXaTl8i)s, v re Xwcrar, air OvXvpirov 8i /3aXwV foXbevri Kepavvf eKTave Aip-otSrjv, (plXov avv dvpJbv dplvuv. Hes. Frag. CI. in Athenag. irpeo-p. ch. 29. Cf. Philodem. De Rel. p. 17. Aijtoi5j;v refers to Asklepios, not Apollo, for in Pind. Pyth. III. 67, the same name is used where there can be no doubt of its meaning. Isyl. v. Epid. p. 64, note. 22 THE CULT OF ASKLEPIOS. Koronis and many women with her, while her brother slew Ischys and took Asklepios to Chiron. In the Hymn to Asklepios there is no addition : " With Aesculapius, the physician That cured all sickness, and was Phcebus' son, My nurse makes entry; to whose life gave yield Divine Coronis in the Dotian field (King Phlegyas' daughter) who much joy on men Conferred, in dear ease of their irksome pain. For which, my salutation worthy, King, And vows to thee paid, ever when I sing." Pindar expands this outline in the third Pythian Ode : " Of him was the daughter of Phlegyas of goodly steeds not yet delivered by Eileithyia, aid of mothers, ere by the golden bow she was slain at the hands of Artemis, and from her child-bed chamber went down into the house of Hades by contriving of Apollo. Not idle is the wrath of the sons of Zeus. " She in the folly of her heart had set Apollo at naught, and taken another spouse without knowledge of her sire, albeit ere then she had lain •'with Phcebus of the unshorn hair, and bare within her the seed of a very god. Neither awaited she the marriage tables, nor the sound of the merry voices in hymeneal song, such as the bride's girl-mates are wont to sing at eventide with merry minstrelsy. But lo ! she had longing for things other- where, even as many before and after. For a tribe there is most foolish " among men, of such as scorn the things of home and gaze on things that are far off, and chase a cheating prey with hopes that shall never be fulfilled. " Of such sort was the frenzied strong desire fair-robed Koronis har- boured in her heart, for she lay in the couch of a stranger that was come from Arcady. " But one that watched beheld her. For albeit he was at sheep-gather- "ing Pytho, yet was the temple's king, Loxias, aware thereof, beside his unerring partner, for he gave heed to his own wisdom, his mind that knoweth all things ; in lies it hath no part, neither in act nor thought may god or man deceive him. " Therefore when he was aware of how she lay with the stranger Ischys, son of Elatos, and of her guile unrighteous, he sent his sister fierce with terrible wrath to go to Lakereia, for by the steep shores of the Boibian lake was the home of her virginity, and thus a doom adverse blasted her ASKLEPIOS AS AN EARTH SPIRIT. 23 life and smote her down ; and of her neighbors many fared ill therefore and perished with her. So doth a fire that from one spark has leapt upon a mountain lay waste wide space of wood. " But when her kinsfolk had laid the damsel upon the pile of wood and fierce brightness of Hephaistos ran round it, then said Apollo : ' Not any longer may I endure in my soul to slay mine own seed by the most cruel death in company with its mother's grievous fate.' "He said, and at the first stride he was there, and from the corpse caught up the child, and the blaze of the burning fiery pile was cloven before him asunder in the midst. " Then to the Kentaur of Magnes he bare the child, that he should teach* him to be a healer of the many plaguing maladies of man. And thus all that came unto him, whether plagued with self-grown sores or with limbs wounded by the lustrous bronze or stone far hurled, or marred by summer heat or winter cold, these he delivered, loosing each from his several infirmity, or else he hung their limbs with charms, or by surgery he raised them up to health. " Yet hath even wisdom been led captive of desire of gain. Even him did gold in his hands glittering beguile for a great reward to bring back from death a man already prisoner thereto : wherefore the hands of Kronos smote the twain of them through the midst and bereft their breasts of breath, and the bright lightning dealt their doom."1 Three points of difference are at once noticeable between the accounts of Hesiod and Pindar. First, the raven episode is ignored by the latter, and omniscient Apollo sees Koronis.2 Second, there is a different interpretation of the relations of Koronis and Ischys. Hesiod speaks of their marriage, while Pindar takes occasion to show the relation to be secret and guilty. Additional blame is attached to Koronis in that Ischys is a stranger from Arkadia, while Hesiod only knows him as the son of Elatos. The son of Elatos, however, may not necessarily be a son of the Arkadian. It is true that a connection between Koroneia and Elateia in Arkadia might suggest such a union, but the Thessalian Elateia is more likely to have done so, especially as Elatos, one of the Lapi- 1 Translation of E. Myers. 2 Artemon in Sch. Pind. Pyth. TIL 48. 24 THE CULT OF ASKLEPIOS. thae, was the father of Kaineus 1 who was brother of Ischys.2 One of the fragments of Sophocles mentions the Thessalian Elatos from Larissa.3 Third, the bribery of Asklepios is given only by Pindar and the writers who depend upon him. This was a sweet morsel for the church fathers, who rejoiced to find a weak spot in the characters of the heathen divinities. Hesiod honors Apollo above Asklepios, but while he elevates Apollo, he does not degrade Asklepios. To neither poet was Asklepios a god, but to the older he was a hero, while in the eyes of the younger, the life and fame of Asklepios existed merely by the condescension of Apollo. The story in Apollodorus is a paraphrase of the Hesiodic account, for nothing is said of the Arkadian descent, and the crow episode is given in full.4 The account of the marriage in the absence of Apollo has been omitted, but the death of Asklepios is given, as well as the anger of Apollo who is compelled to serve Admetos as punishment for having killed the Cyclops, forgers of the thunderbolts. The latter part of the story is at the beginning of the Alkestis of Euripides. According to Pherekydes, Apollo does not kill the Cyclops, but their sons.5 The connection of the Apollo-Admetos story is so close that it was probably in Hesiod. There are slight variations in the different accounts. Apollo- dorus leaves us to believe that Koronis dies by the hand of Apollo, which is contrary to the Greek belief about the death of women.6 In the version of Ovid, Apollo kills Koronis,7 and Hyginus says that Ischys is killed by the bolt of Zeus.8 1 Hygin. Fab. 14. 2 Apollod. III. io, 3. Elatos was also the father of Dotia, after whom Dotion took its name, Steph. Byz. art. A&tiov ; or of Dotis, who was the mother of Phlegyas by Ares, Apollod. III. 5, 5. 3 Soph. Frag. 348, ed. Nauck. 4 Apollod. III. 10, 3, 6. 6 Pherekyd. Frag. LXXVI. in Sch. Eurip. Alk. 1. 6 Wilamowitz would amend the reading in Apollodorus so that it agrees with Pherekydes. 7 Ovid, Met. II. 605. 8 Hygin. Fab. 202. ASKLEPIOS AS AN EARTH SPIRIT. 25 Hermes and not Apollo rescued the child from the flames in the legend as told by Pausanias.1 Many accounts exist of the dead who were raised by Askle- pios, and two specify the means used. According to one, he derived power from the Gorgon's blood given him by Athena. What came from the left side he used for destroying, but that from the right side for the health and resurrection of men. In another tradition, it was said that he was shut up in a secret apartment in the house of Glaukos, pondering how to raise the master whom Zeus had struck with his bolt. A serpent glided into the room, and Asklepios raised his staff and killed it, whereupon a second serpent came in, and by laying an herb in the mouth of the first, brought it back to life. By the use of this herb Asklepios then recalled Glaukos.2 Several other men are said to have been raised also.3 According to some traditions the cause of the death of Askle- pios was healing, and not raising from the dead. Apollodorus says that Zeus feared the presumption of the healer, while according to Diodorus, Zeus slew him on account of a com- plaint from Hades that his realm was becoming depopulated.4 There is a late legend that at the request of Apollo, Asklepios was placed among the stars where he is seen with the attribute of the serpent. Zeus also placed in the heavens the arrow with which the Cyclops were killed.5 Most of the features of the story are easily explained. The name Koronis was perhaps derived from Koronos and Koroneia in Thessaly, and with a play on the name suggesting the chat- tering crow, Kopdovrj Xa/cepv&t,, she was localized in Chatterton, Aa/cepeia. The possible connection of Elatos with this town, suggested by the tradition of the name of the plain, and his 1 Paus. II. 26, 6. 2 Apollod. III. 10, 3, 9; Tatian, Ad. Gr. XII. 8 See General Index. i Diodor. IV. 71. 5 Hygin. Astr. II. 14 and 15. 26 THE CULT OK ASKLKPIOS. daughter, localizes again the Ischys legend. The birth of Asklepios is like that of Dionysos, and Hermes rescued many of the children of the gods.1 Chiron is the traditional teacher of Thessalian heroes, and therefore of Asklepios. Asklepios can fittingly die but in one way, by the bolt of Zeus. But the fact that he dies at all, shows that he has lost his divinity, although the manner of death is a distinc- tion.2 The traditions of the death would most conclusively prove that he was never a god, were it not that evidence is wanting to show that the cult and oracle were confined to the place of his death. Pherekydes says that the death occurred iv Hvdayvi. If this were a cult tradition, the original place of worship would have been here. But of an Askle- pieion at Delphi there is no trace, and so important a cult could scarcely pass unnoticed in Delphi of all places, so rich in legend. Very naturally, the name Delphi was added to the story, all of which was invented for the honor of Apollo. There are other places where Asklepios was said to be buried. The first is connected with the Ischys-Koronis descent, and is Kynosoura, a village of Lakedaimon according to Hesychius, though perhaps of Arkadia. It is not only doubtful where the locality was, but it has no evidence in its favor, ritual- istic or literary, except in late writers.3 The genealogy con- 1 Hermes took the infant Dionysos to the nymphs at Nysa, Welcker, Gotterl. II. 444; the Dioskuri from Pephnos to Pellana, Paus. III. 26, 2; Aristaios to the Hours, Pind. Pyth. IV. 5, 9; and takes charge of Herakles and Ion, Eurip. Ion, 1598. 2 Tlutarch says that a bolt fell into the grave of Lycurgus, which happened to no one afterwards but to Euripides. "It was" strong evidence for the admirers of Euripides when that occurred for him alone which had happened previously to one most beloved of the gods, and holy." The body of one killed by lightning must be buried at the place of death, Artemid. Oneir. II. 9. Minucius Felix calls the death of Asklepios his glorification. " Aesculapius, ut in deum surgat, fulmi- natur." 22, 7. See Artemid. Oneir. II. 9. ovSels ydp Kepavvwdels dripos ioT.v Sirov ye Kal cJs 0eos Tipdrai. There was a tragedy called Asklepios, by Aristarchus of Tegea. Suid. art. 'Aplo-r. 3 Clem. Alex, protr. II. 30; Io. Laur. Lyd. de Mens. IV. 90; Cic. de Nat. Deor. III. 22, 57. ASKLEPIOS AS AN EARTH SPIRIT 27 nected with it, however, can be trusted, for the combination of the legends in which Apollo and Ischys are rivals speaks for the crowding out of Ischys by the god. The second burial place is in Arkadia, which is again connected with a different genealogy, that of Arsippos-Arsinoe.1 This is again found in late writers and has only the name Arsinoe to connect it with any of the Asklepios stories. Thraemer suggests that some local hero was confused with the god. The statement that Asklepios had a tomb in Epidauros is of no especial value, for its author joins Hermes, Mars, Venus, Herakles and Asklepios, claiming that the idolatrous Greeks worshipped these mortals at the place of decease,2 which is so inaccurate that we should accept it with reserva- tion, and follow the evidence from Epidauros itself. Strange to say, with the exception of the localization of Pherekydes, the graves were all in Peloponnesos, while none of the death legends belong to southern Greece. I am therefore inclined to attach little importance to so slight evidence for the hero- cult, and find proof for it only in one Asklepieion, namely, in Athens. The dream-god of the Thracian tribe gained a new ancestry in Thessaly, and lost it again to become the son of Apollo, and in legend a hero. The cult itself was very little affected by the traditions of "heroism," although in Athens it undoubtedly took this form. There are two allusions to the Heroia which were celebrated every year in Athens.3 Plato called Asklepios the ancestor of the Athe- nians,4 and Tertullian said that the Athenians paid divine honors to Asklepios and his mother among their dead.5 1 Io. Laur. Lyd. loc. cit.; Cic. loc. cit. 2 Clement. Recog. X. 24. 8 CIA. II. 1, Add. Nov. 453 b and c. 4 6 -rjpirepos irpoyovos 'Ao-kXtjitios • • •. Plato, Sym. 186 E. 5 Tertul. Ad. Nat. II. 14. In the theatre of Dionysos, the assignment of each seat was inscribed upon it. One seat bears the words lepiws ' Ao-KXriiriov, and a third word, which is very obscure, and may be either r/pwos or IlaLwvos. Thraemer in Roscher, Lex. d. Myth. p. 620; CIA. III. 263. Cf. 287. 28 THE CULT OF ASKLEPIOS. Some reliefs from the Asklepieion so closely resemble steles representing funeral banquets as to have led to the opinion that they are really such, and that the sanctuary served as well for burial as for healing. The death-reliefs represent the departed enjoying a banquet, either as in life, or, what is more probable, in his further existence. The dog lying beneath the couch, and the horse standing by, may then well recall an ancient custom of burying favorite animals with their master. Le Bas tried to explain the presence of the horse in the similar reliefs of Asklepios as representing the steed of Thanatos, which would have carried off the suppliant had it not been for the interposition of the god ! This accords with a popular belief of the Greeks of to-day, that Charon rides about the country on horseback seizing the living and transporting them to the other world. It is not likely, how- ever, that this is an original Greek, but a Slavonic conception. The head of the horse is sometimes seen in a sunken square. It is a forced explanation that it represents the animal looking in at a window. Heroes were honored by a death banquet and we know that this was also the case in the Asklepios cult in Athens, for one of the duties of the priest was to arrange the table and spread the couches.1 On the couch the statue was laid and a feast spread by its side, as is the custom in hero-cults. These reliefs then represent actual scenes in the temple, and the artist used his discretion in giving life to the statue of the god. The reliefs so resembled the funeral steles that conventional symbols were introduced. The statue of Asklepios in Epidauros is similar to a relief from a tomb in Patras.2 Similar banquet scenes are connected with earth cult in Tarentum.3 Why the cult took this form in Athens and not in Epidauros from which it was derived, or in the other offshoots of the 1 CIA. II. i, Add. Nov. 373 b; 453 b and c. 2 Mitth. d. Arch. Inst. VIII. pi. 18. 3 Arthur J. Evans, Tarentine Terracottas, in Jour. Hell. Stud. 1887, p. 1 ff. ASKLEPIOS AS AN EARTH SPIRIT. 29 original cult, is a problem whose solution must be sought not in the cult, but in the nature of the soil to which it was transplanted. The introduction of a foreign divinity such as Asklepios among the lonians implies an assimilation and compromise of cult. A Chthonian god must lose some of his importance when adopted by a people whose religious thought is wholly at variance with the ideas which underlie his worship. An earth cult is not natural to an Ionian tribe, and Asklepios was not important enough to displace the gods of the upper world. Through literature, Athens had long known the hero Asklepios. Every Athenian gentleman of the fifth century knew his Homer and Hesiod, and the city could not forget the Theban poet she had delighted to honor. The man was thus known before the god. Another reason for the accept- ance of Asklepios as hero rather than god lies in the fact that before his introduction the Athenians had been long familiar with a hero physician, and perhaps with more than one. Sophocles was at one time the priest of one of these, Alkon, who legend said had learned his art with Asklepios from Chiron.1 Asklepios appeared to Sophocles and com- manded him to write a paean in his honor.2 According to 1 Anonym. Vit. Soph. 8, p. 128. Two inscriptions to ypws larpos, CIA. II. 1, 403 and 404. See Hirschfekl in Hermes VIII, p. 350 ff., and Sybel in Hermes XX. p. 41 ff. 2 Philost. Jun. Imag. 13, p. 17. This paean continued long in use. Luc. Ar)p. tyKd)p. 27. ol Si r)8ov okX^ovs. fil $Xeyva] Kovpa ireptuvvpe, pdrep dXe£nro[vov • • •] [*or/3o]s dKeipeKopas ■ • • ivapl6pt[ov? ■ ■ •] ■ • • ecri[v] eveir[iri]. CIA. III. 1, Add. et Corr. 171 g. Kumanudis and BUcheler both attribute this to Sophocles from its heading, while Dittenberger doubts that it is the work of the tragedian, for a comparison with 171 a shows that the name written above may be that of the dedicator. Sophocles was a common name in the Roman period. This is similar to 171 b, and no one would think that either an early composition, or the work of a great poet. 3° THE CULT OF ASKLEPIOS. another story, Sophocles entertained Asklepios at his house l and built him an altar, for which he was given heroic honors after death under the name Ae£iW,2 and his name brought great honor to the Asklepieion.3 The tendency of the Athenian cult was to localize Asklepios, while the very opposite course was followed in other parts of Greece. Here he was associated with heroes rather than with the higher gods,4 while in Epidauros and elsewhere he is worshipped with Zeus, Apollo, Artemis, and so on. It is interesting to note that although in Athens the ritual was in part that of a hero, the paeans follow the version of Hesiod, but leave out the feature which justifies the usages. Asklepios is the son of Apollo and Koronis, but there is no hint of the Ischys legend, or of the death. Another set of traditions is connected with Messenia. Here Asklepios was the child of Arsinoe, the daughter of Leukippos. The Messenians cherished this story and honored Arsinoe by calling a fountain in the Agora by her name. Pausanias con- sidered this the least probable legend, and believed it to have been fabricated by Hesiod or some one else to please the Messenians, because Apollo in an oracular response acknowl- edged the child as his, borne by Koronis in Epidauros.5 The claim rested on the evidence of the Catalogue, for there was an Ithome and an Oichalia in Messenia as well as in Thessaly, and near them a deserted place called Trikka. The Messenians were sure that Nestor would not have aided the wounded Machaon, had he not been a neighbor.6 Sparta had a Hieron of Arsinoe on this account.7 Apollodorus credited this story and placed it before the Thessalian. Asklepiades quoted from 1 2o$>o/cXe? 8i Kal fujjri toV Ao~kXi)wiov iiri^evuOrjvai X070S iaTl. Plut. Numa, IV. i) t6v 'Ao-/cX7771-10v 2ookX^ous eirupavis AcrKXrjineiov. Marin. Procl. 29. 4 CIA. II. 1, 162, 470; III. 1, Add. et Corr. 132 a. 5 Paus. II. 26, 7. 6 Paus. IV. 3, 2. 7 Paus. III. 12, 8. ASKLEPIOS AS AN EARTH SPIRIT. 31 Hesiod in support of it.1 His citation may be from the Cata- logue of the Leukippidae which must have come from some other hand than that of Hesiod; for the story contradicts the Eoie, as here Arsinoe is mother not only of Asklepios, but a daughter, Eriopis, and there was manifestly no second child in the Thessalian version. The general likeness shows a dependence upon the Eoie. Here is the rivalry of Apollo and Ischys,2 and the death of the Cyclops. Aristides Milesius tried to reconcile the Thessalian and Messenian versions by considering Koronis another name of Arsinoe.3 Arsinoe,4 as well as Koronis,5 is called the mother of Machaon. Pausanias, in his description of Epidauros, collects the various traditions of Asklepios, emphasizing particularly the one current in Epidauros, a city sacred to him. " They say that Phlegyas came to the Peloponnesos on the pretext of seeing the country, but really to spy out the population, and see if the number of fighting men was large. For Phlegyas was the greatest warrior of that day. But when he came to the Peloponnesos his daughter followed him, who, though her father knew it not, was with child by Apollo. And when she bare her child on Epidaurian soil, she exposed it on the mountain called in our day Tittheion, but which was then called Myrgion. And as he was exposed there, one of the she-goats feeding on the mountain gave him milk, and the watch clog of the flock guarded him. And Aresthanas, for that was the name of the goat-herd, when he found the number of goats not tallying and that the dog was also absent from the flock, went in search everywhere, and when he saw the child, desired to take him away, but when he drew near, seeing lightning shining from the child, and thinking there was something divine in all this, as indeed there was, he turned away. And it was forthwith noised abroad about the 1 In Sch. Pind. Pyth. III. 14. 3 Arist. Mil. in Sch. Pind. Pyth. III. 14. 5 Hygin. Fab. 97. 2 Horn. Hymn, ad A p. 208 ff. 4 Sch. A 195. 32 THE CULT OF ASKLEPIOS. lad both by land and sea that he could heal sickness, and raise the dead." This account differs materially from the Thes- salian story. Here Phlegyas and his daughter are strangers, though Epidauros claims to be the birthplace of the god. There is no Ischys legend and nothing of the fate of Koronis. On the other hand, the exposure of the child, the attendant Aresthanas, the goat and dog, are not found in Thessaly. This part of the story is duplicated in Thelpusa, where there was a cult of Asklepios irals. Here a dove, rpvycov, brought food to the child, a story easily connected with a monument of Trygon which stood in the Hieron.1 Evidently the child- legend existed in the Peloponnesos before the northern tradi- tions were adopted, and the goat and dog served to account for certain features in the ritual which were not a part of the northern cult. The goat was sacred, so the myth was fashioned to account for it. The dog was sacred in Epidauros as is known from the steles, and from the great statue of Asklepios in Epidauros which is preserved only in tradition and on coins. In this, the dog lies under the chair of the god. The dog is found on a Thessalian coin of the second century B.C., on which Asklepios is seated with a dog at his feet.2 Dogs were kept in Athens to guard the sacred treas- ures,3 and one is represented with Machaon, Podeleirios and Asklepios on a relief from this city.4 In the Cretan inscrip- tion, the zacore has charge of the icvvia rda, which Baunack interprets as kvvicl £6a, either figures of dogs which are appro- priately left in the temple as offerings, or dogs themselves,5 which were kept in the Cretan Asklepieion, as in Athens, Epidauros, and in Kypros.6 It seems that the sacredness of the dog was a local feature of the Epidaurian cult which spread to the others. The date of the Thessalian coin shows 1 Paus. VIII. 25, 11. 2 Head, Hist. Num. p. 256. 8 Aelian. H. A. VII. 13; PlutDe Sol. Animal. XIII. 11. Cf. CIA. II. 3, 1651. 4 Le Bas, Voy. Arch. pi. 53, 2 ; Reinach in Rev. Arch. 1884, p. 129 ff. 5 Philol. 1890, p. 596. B Revue Critique, 1884, n. 37, p. 202; Aelian. H. A. VII. 13. ASKLEPIOS AS AN EARTH SPIRIT. 33 that the dog had no more original connection with the cult in this region than Hygieia and Telesphoros, occasional traces of whom are found in Thessaly. To account for the dog in Epidauros, the baby-god was given a watch-dog. We come nearer to the rest of the Peloponnesian legend in the paean of Isyllos of Epidauros : " Sing praises to Paian Apollo, ye people, dwellers in holy Epidauros, for thus the oracle was declared to the ears of our fathers, O Phoibos Apollo. They say that Zeus the father gave the muse Erato to Malos in sacred wedlock.. And Phlegyas, a native of Epidauros, and living there, married the daughter whom Erato bore whose name was Kleophema. Then to Phlegyas was born a daughter, Aigle by name, who for her beauty was called Koronis. And Phoibos of the golden bow, the yellow-haired son of Leto, seeing her in the home of Malos, ended her maiden days in lovely marriage. Thee I praise. But in the fragrant enclosure Aigle bore a child to him, and the son of Zeus, and Lachesis, the noble mother, with the Fates, eased the pains of labor. Apollo called him Asklepios from his mother Aigle, the reliever of disease, giver of health, a great boon to mortals. Hail Paian, Paian Asklepios, increase thy native city, Epidauros, and send to our minds and bodies shining health. Hail, Paian, Paian."1 In disentangling the Thessalian and Epidaurian elements one can scarcely fail to be convinced by the reasoning of Wilamowitz. Koronis has nothing to do with Epidauros, but Aigle is Epidaurian, and a mother, Kleophema, is put in to fill up the circle. Originally, Aigle must have been the daughter of Malos who had dedicated an altar to Apollo Maleatas. The myths about the unfaithfulness of Koronis and the life and death of her son have here no place, and Aigle bears her child with the favor of the gods. Malos and Aigle were the only necessary factors in the Epidaurian tradition, the one to account for Maleatas, a "beiname" of Apollo, and the other for Asklepios. Erato was the necessary mother to account for Aigle and give her a lofty ancestry, as in Arkadia she is the wife of Arkas and mother of Elatos. Witle explains the relation of Aigle to Asklepios from the 1 Baunack, Stud. I. i, 84, ^7 ff. 34 THE CULT OF ASKLEPIOS. connection of the latter with Helios in Lakonia and Messenia. Arsinoe, the daughter of Helios under the name Leukippos,1 is the mother or wife of Asklepios. In Gytheion, Asklepios and Hygieia are joined in cult with Helios,2 and also in Epidauros.3 Now Aigle figures as a Naiad and wife of Helios, and the name AlyXdrjp by which Asklepios was called in Lakonia not only corresponds in form to the name Aigle, but in content to the epithets of Helios as (fraeOeov, r)\eKTt Kal 'T7i[e/cu] tijv Kpi\vr\v Kal t?> etr) airoSovvat AtOKXia Mv^fn(votio-tov). 7 CIA. II. 2, 835, 1. 62. rdSe iffrlv dpyvpa irapd rtp iepet ■ ■ -. 8 CIA. II. 2, 835, 836 and 839. The inventories differ in arrangement. In the first the position of each object in the temple is given, while in the second the offerings and their donors are grouped according to the date of the sacrifice. 48 THE CULT OF ASKLEPIOS. sioners who, with the priest of Asklepios and two other officers, were to choose out of the offerings a certain number to be placed in the temple. The number of offerings increased so rapidly that such a removal was occasionally necessary. At the expiration of his office the priest came forward in the Boule and reported upon the sacrifices which according to law he had offered in behalf of the state.1 If the report was satisfactory, a decree of thanks was voted. The decree was set in the Asklepieion and a crown of gold or olive given the priest.2 Other more substantial perquisites belonged to the office. A seat in the theatre of Dionysos still bears his name.3 In many places he was allowed to live within the precincts and have use of whatever land about the temple was not already occupied by the city.4 In Mantineia there was a college of priests, who lived together sharing the meals of the day. The income for their support seems to have come from the bounty of the suppliants, for an offering of grapes was given, not to the god, but directly to them. For this service the donor received an image in the temple, and on her birthday the priests made a special sacrifice in her behalf.5 If the services of the priest were not required constantly, he could reside where he pleased, and come only occasionally to the temple, as in the case of the priest of Amphiaraos.6 He might wear a crown at the festivals and enjoy the public banquets.7 Part of the sacrifices were given to him.8 The priest offers sacrifices in his own behalf and dedicates tablets to Asklepios and other gods of the same sanctuary. For example, line 77 of the first is, • • • 7rp6]s rip rolx

[r) • ■ •. Line 18 of the second, [divra i lepiias Avo-tKX]iov[s) HjViraX-qrr(tov) • x^P [Hjpopivov • • •. 1 CIA. II. 1, Add. Nov. 477 b. [irp\b 2 CIA. II. 1, Add. Nov. 373 b; 477 b and c ; 567 b. Similar decrees were voted in other cults. Cf. CIA. II. 1, 453; 457. 3 CIA. III. 1, 263; 287. 4 Coll. 3052. 5 Le Bas-Foucart, 352/ Immerwahr, Die Kulte u. Mythen Arkadiens, p. 176JT. 6 Hermes, XXI. p. 91, 1-6. 7 Coll. 3052. 8 See Chapter VII. p. 80. ATTENDANTS OF THE TEMPLE. 49 In Epidauros, Diogenes, who was not only a priest but an hierophant 2 and propole of Zeus, dedicates to Zeus and Helios a tablet of some length,2 and shorter ones to Apollo, Selene, Telesphoros, Hygieia, Apollo Maleatas and Asklepios.3 Historically considered, a priest was such from his position at the head of his family. In the worship of the family gods, the duties of sacrifice and prayer devolved upon the oldest son. As the family became the tribe, its head kept the priestly duties, and if the cult grew to be a state religion, the king or a priest appointed by the state took charge of it. This, then, was the starting point; a family cult, with a priest whose only special knowledge was of correct ritual, needing no teacher but observation, no theology but intuition. Such a priesthood was hereditary and the office was for life. When a new cult was introduced into a family, the same would hold good ; the founder of a cult became its minister, and trans- mitted the ritual to his sons. This primitive method survived in some of the temples of Asklepios. In Pergamon the office passed from father to son.4 An inscription from Lebena, which is a prayer to Asklepios for additional water facilities in the temple, alludes to a miraculous disclosure to Aristonymos at some former time, and prayer is made for a similar miracle for the present priest, Soarchos, son of Agagas, who is now in the forty-seventh year of his office. Agagas had also been a priest of Asklepios, and his son had assumed his duties under the title of titci<; iraTepos, a legal term in use in Gortyna for one who assumes responsibility for another.5 It is scarcely to be doubted that here, too, the priesthood was hereditary. Such was also the case in Lesbos.6 1 Another priest was also a Hierophant. Bau. 62. 2 Bau. 1. 3 Bau. 37-42. Cf. Bau. 24; 47; 53; 57; 57 a ; 58; 62; 63; 67; 68; 97. CIA. III. 1, Add. et Corr. 102 a, b and c. CIG. 1177; 1178. 4 Aristid. 521, 11. ratirri p.ot eSoKet 6 lepeiis 6 tov 'Ao-kXtjittov ovros 6 ert vvv uv Kal 6 rotirov irdiriros, i(f ov ra 7roXXd Kal pteydXa ws iwvv&avbpeda ixeipovpyrjo-ev 6 debs Kal ■ ■ ■. 5 Philol. 1890, p. 583. 6 Coll. 260. tpevs Sid yiveos tQ HwTrjpos Ao-kXtjttIo) Kal tpevs Sid {i'tu> Aeo-filots. 5° THE CULT OF ASKLEPIOS. Evidence of the purchase of priesthood is found in an inscription of about 200 B.C., from Chalkedon.1 Any one who is eligible for public office, sound in mind and body, may buy the priesthood for himself or his son. The purchaser shall pay in two installments, after the second of which he is conse- crated. Whatever expense is incurred during this ceremony is defrayed by the priest. If any one disputes his claim, he renders himself liable to a fine of a thousand drachmas to be paid to the treasury of Asklepios. The price of the priesthood shall be about five thousand drachmas with an added tax. In Athens, the cult was on a very different basis. The control which the state assumed over the political life of its members was extended to include the religious life. For to the Greek, religion was not a personal matter. He had no religious opinions. Religion consisted merely of an observance of certain traditional usages which was the only expression of the relation of suppliant and divinity. The state had every right to interfere and to prescribe that for its safety a certain ritual be performed. If a neglect of proper sacrifice and prayer could bring calamity in form of pestilence or war, the city must take precautions against such disaster, and cults came to be a vital part of the public life. Hence numerous decrees in Athens relate to the Asklepios cult. In the fourth century, the cult was entirely under the control of the state. A priest who wishes to repair and restore parts of the temple at his own expense petitions the state, and the Boule gravely permits him to do so.2 The order of ritual is prescribed by the state. A priest is praised for his zeal in performing certain political duties which devolve upon him 1 Coll. 3052. See Dittenberger in Hermes, XVI. p. 164 ff. The sale of the office, though occurring but once in the cult of Asklepios, was not uncommon in other cults. A thorough investigation of this usage in Erythrae has been made by Dr. Gaebler, Erythrae. Untersuchungen iiber die Geschichte u. die Verfassung der Stadt im Zeitaltcr des Hellenismus. Berlin, 1892. 2 CIA. II. 1, Add. et Corr. 489 b. ATTENDANTS OF THE TEMPLE. 51 by the law.1 So we are not surprised to find that the priests were chosen as any other official of the state, by lot, annually. For one as well as another can perform the sacrifice, repeat the prayers and chant the paeans. A knowledge of correct ritual was the only requisite for the office. Heretical opinions were unknown. We have clear evidence of the choice by lot in Athens,2 while the length of the term of office, namely, one year, points to the same method of choice.3 Besides the direct limitation of the length of office, the decrees relating to the cult were dated by the name of the priest, iirl lepecos, or without the preposition,4 and in Epidauros with eVoi>)s vbpovs • • •. 2 (TA. II. 1, Add. Nov. 567 b. s Xaxuv tepevs tov 'Actk. • • • CIA. II. 1, Add. et Corr. 489^.. 6 elXijxus iepeiis ' Ao-kXtjwiov • • • CIA. II. 1, Add. Nov. 352 b. rbv [iepia rbv ael Xa]vxdvovr[a • • • 8 CIA. II. 1, Add. et Corr. 453 b. QXvevs b yevbpe[vos tepevs 'Ao-kXtjitiov Kal 'Tytelas iirl] rbv eirl Tipdpxov dpxovros i[viavrbv. 4 CIA. III. 1, 693. 6 Bau. 6 a and b; 61, 17. 52 THE CULT OF ASKLEPIOS. religious ceremonial, retained its religious significance when used for political purposes ; and even to draw the conclusion that the religious belief was really the chief reason why it was so extensively used." J I should myself be willing to believe that the use of the lot in political affairs was a survival of a time when the gods were believed to exercise control over affairs of the state, and that the casting came to be a meaningless observance, but in view of the original tribal element in Greek cults, it seems hardly possible that such was the primitive method of priest selec- tion. It is only at Athens that the system was in vogue. Mr. Headlam himself instances examples enough to show that in the fifth century nearly all religious feeling was lost in the ceremony. So when we find the priests of Asklepios chosen annually by lot, we must recognize that the cult has come under the jurisdiction of the state, and that the usage of state officials has been introduced and has supplanted an earlier system. There is an exception to the general rule of choice by lot, which is found in an inscription of the time of Demosthenes.2 Demon, a relative of Demosthenes,3 was by oracle commanded to give his house and orchard to Asklepios, and to become priest. In Kos, the priests were yearly appointed from one of the tribes kclto, deiav KeXevaiv, an ambiguous expression which may imply the use either of lot or direct oracle.4 It is more prob- able that the former prevailed. The limitation of the choice to a single family suggests that the science of medicine was at this time confined to a fraternity. During the later years of the cult, a second priest held office for life.5 There were also priests for life in Kos,6 Stratonikeia in Karia,7 and Thera.8 1 Election by Lot at Athens. James Wycliffe Headlam. Cambridge, 1891. Introd. pp. 5-6. 2 CIA. II. 3, 1654. 3 Plut. Demosth. XXVII. 4 Paton and Hicks, Inscr. of Cos. No. 103. 5 CIA. III. 1, 132; Add. et Corr. 68 a and b ; 229 a. e BCH. V. p. 474. 7 BCH. XII. p. 88. 8 Ross. Inscr. Ined. II. 221. ATTENDANTS OF THE TEMPLE. 53 From the Epidaurian inscriptions there is little to throw light on the selection of priests. The term of office was one year, if we may judge from the dating of a few inscriptions by the name of the priest.1 Foucart suggests that the ILnavd in use in PLpidauros were intended for the priests of the different temples within the enclosure, and as they were annually chosen, their names were not given, while the vaKopos and the Trvpcftopos are mentioned by name, as they held office for life. The attendant who is most frequently mentioned in con- nection with the Asklepieia is the yeco/co/30?, or ^dicopos, the form used at Athens and in an inscription from Bresos.2 The care of the property of the god devolved upon him, subject, always, to the supervision of the priest.3 In Oropos the priest compelled him, according to law, to care for the sanctuary and those who come into it. He inscribed the names of the suppliants and their homes upon a post in the temple, and took charge of the deposit of offerings.4 The neocore was in fact the representative of the priest. He helped to arrange the images, and otherwise make prepara- tion for the sacrifices.5 From Crete we have directions for the surrender of duties on the expiration of office. Here the neocore was responsible for the utensils and treasury of the temple.6 Sometimes he had charge of the keys, which were usually entrusted to special officials." The neocore might take the place of the priest also in the administration of ritual. In Kos he declared the omens and offered prayer to the god for the suppliants.8 In Pergamon there were two 1 Bau. 6 a and b; 6o; 6i. Coll. 3025. 2 Coll. 255. 3 The word veuKbpos has usually been interpreted as temple-sweeper. Et. Mag. 6 rbv vabv Koapwv Kal o-apuv. Suidas, however, contradicts this. New/c6pos Si oi>x b o-apQv rbv vewv, dXX' 6 iirtptXoijpevos avrov. 4 Hermes, XXI. p. 92. 5 CIA. III. I, Add. et Corr. 68 c. • • • faKopevwv ra fy'Sia iirecrKevao-a Kal rr\v rpdirefav. 6 Philol. 1890, p. 587, 1. 6. 7 Aristid. 447, 29. 8 Herond. IV. 11. 40; 45; 90. 54 THE CULT OF ASKLEPIOS. neocores who interpreted dreams and took active part in the services.1 In Epidauros was but one neocore for the whole precinct, though it included several temples. The office was, as has been shown, for life. In Athens the ^dicopos was of great importance, for his name was used with that of the priest and archon to date many inscriptions relating to the cult, which shows that he, too, held office but for a year.2 He was appointed as the priest was, and like his superior officer, dedicated tablets after his work was done.3 In one case he laid at his own expense, and dedicated to Asklepios and Hygieia, the flooring in the vestibule and about the altar.4 Diaphantos left a long and elaborate prayer for help, and a thank-offering for recovery from illness.5 Sometimes the i^dicopos was a physician, and a decree was voted in his honor.6 There was an assistant zacore at Athens, chosen and holding office in the same way as the zacore.7 There is also a third name, 7rpo7roXo 33- 51- 7 CIA. III. 1, 693. 'Ao-KXr/TrioO p.e Spwa irvptXoTip.ij)S ridvKev. 2 BCH. V. 221. 3 ciA. II. 1, Add. Nov. 477 b. 4 CIA. II. 1, 453 ; Add. Nov. 373 b; Add. et Corr. 453 b. PUBLIC CEREMONIAL. 69 lasTrjp, so frequent on coins, in inscriptions and literature, is commonly given to Asklepios and Hygieia as guardians of a city. The sense of the protecting power of these gods was further expressed by the addition of such epithets as ttoXlovx0* or iraTpwo*;} The different political or religious organizations voted special dedications to the healing gods. Such decrees remain from the Council of the Areiopagos 2 and the Ephebes of Telesphoros.3 The Orgeones held a shrine of Asklepios in the deme Pros- palta, where they carried on a special ritual.4 Physicians in Athens were obliged to offer to Asklepios and Hygieia public sacrifices for themselves and their patients.5 The sacrifices made either at the consecration of a priest or at the beginning of a new year were called elaiTrjTrjpia6 or better, elaiTrjpLa. These were customary in other cults.7 An individual used to give public thanks for a cure, and the people as a whole congratulated him on his recovery,8 or a public sacrifice was offered for the benefit of a citizen.9 The kind of sacrifice offered by the state was different from that of individuals. The victim was an ox or bull10 ; the reliefs which show only a cow or ram represent a private offering. For the public sacrifice the temple was magnificently adorned.11 The images of Asklepios and Hygieia were placed on couches, and tables stood near for the offerings. An important feature of the public ritual was singing the paean, a song which was the orthodox version of the birth and 1 IGS. et I. 402. Cf. Julian. Orat. IV. 153 B. • • • rbv aiarqpa rwv 8Xwv diroyevvr)o-as 'ActkXtj7ti6v • ■ •. BCH. V. 229. 2 CIA. III. 1, Add. et Corr. 77 a. 3 CIA. III. 1, 1159. 4 CIA. II. 2, 990. 6 CIA. II. 1, Add. Nov. 352 b; 11.3,1449. 6 CIA. II. 1, Add. et Corr. 453 b and c. 7 Before the sessions of the Boule the elo-qr^pia were offered by the lepoirotol. Demosth. Mid. 114. 8 CIG. 5980, 11. 10, 14, 18. 9 Aristid. 531, 8. 10 CIA. II. 1, Add. et Corr. 453 i and c. CIG. 3538. Polyb. 32, 27, 1. Paus. II. 11, 7. Wroth, Asklepios and the Coins of Pergamon, p. 46. n'A$riv. VI. 134, n. 9, 1. 16. 7o THE CULT OF ASKLEPIOS. life of Asklepios. In Epidauros, on the occasion of the yearly festival, the noblest citizens, with long flowing hair, clad in white, and bearing laurel wreaths and branches of blossom- ing olive, marched solemnly out from the city to the valley where lay the Asklepieion, chanting hymns of praise to Apollo and Asklepios. At the temple, prayers were offered for the health of the citizens and their offspring, as well as for the general peace and welfare of the town, for Asklepios was preeminently the patron of Epidauros.1 In other temples, boys who assisted the priest by lighting the altar-fires, swing- ing the incense and performing other light duties, formed the choir and chanted responsively or in unison the sacred tradi- tion. One hundred such formed the choir in Ptolemais, and probably also in Athens, for so similar are the paeans which were sung, that the Egyptian ritual must have been closely related to that in Attica.2 As part of the public ritual, singing took place both in the processions and while the priest was officiating at the altar. At a sacrifice in Pergamon to Zeus, Athena, Dionysos and Asklepios, the offering, a bull, was divided into four parts, and the chorus of voices sang to each god in turn as his share was laid before his cult-statue.3 Here, too, a series of hymns to the hero Telephos were sung in the Asklepieion,4 a hint of a cult of Telephos which was supplanted by the greater divinity. Some of the Asklepios paeans have come down to us. In literature are found frequent allusions to them and their com- position. Those which are best preserved are from Epidauros, Athens, Ptolemais and Rome.5 That from Epidauros expresses earnestly and poetically the feeling of dependence and worship in the hearts of the people. The Athenian paeans, and the similar paean from Egypt, on the other hand, consist of a 1 Bau. 84, 10-26. 2 Rev. Arch. 1889, p. 71. 3 CIG. 3538. 4 Paus. III. 26, 10. 5 Lsyl. v. Epid. CIA. III. 1, 171 ; Add. et Corr. 171 b, c, d, g, k. Rev. Arch. 1889, p. 71- CIG. 5973'. ' PUBLIC CEREMONIAL. 71 jumble of epithets hung indiscriminately on the bare branches of Asklepios's genealogical tree. The Roman songs to Askle- pios, Hygieia and Telesphoros are somewhat better, but leave much to be desired. The paean of Sophocles has been discussed elsewhere.1 A characteristically Greek form of worship was the estab- lishment of periodical festivals in honor of this or that deity. Asklepios received his share too, and abundant evidence from literary sources, inscriptions and coins proves his festivals to have been not the least important in the Greek calendar. The earliest literary mention of the festivals at Epidauros is in the third Nemean Ode in connection with the Nemean and Megarian games.2 The Scholiast tells us that games were held in Epidauros in honor of Asklepios every third year, at first by the Asklepiadae, and afterwards by the Argives. This festival came in the second year of each Olympiad, for it took place before the Panathenaia, and nine days after the Isthmian games.3 The latter were held in the second and fourth of each Olympiad, alternately in summer and spring. As the Panathenaia was in the summer, the Epidaurian games came in early autumn. Nissen dates them exactly on September fifth.4 Contests were held in Kos every fifth year with special magnificence in connection with the Dionysiac festival.5 These were called tcl fieydXa 'Ao-fcXdireui, distinguishing them from the annual festivals.6 The same expression occurs in Ankyra7 and Thyateira.8 A festival in Kos under the title of Trjs pdfihov r) avdXry^ns is mentioned by Hippocrates once. What the meaning or nature of this ceremony was, is not known. It is dependent for explanation upon the significance of the staff which is almost 1 Chap. II. p. 29, and notes. 2 Pind. Nem. III. 145. 3 Plato, Ion. I. 4 Nissen. Ueber Tempel-Orientirung. Rh. Mus. 42, p. 46. 5 Ditt. 398, 13. 'Ao-KXrjirleta ra iv k$ • ■ ■. BCH. V. 211, 16. • • • iv rip dedrpcp Atovvcrlois rots irpwrots Kal rots Ao-KXairtelots ytvopivots (caret iravqyvptv ■ ■ -. 6 Ditt. 399, 8. 7 CIG. 4016 and 4017. 8 BCH. X. 415, n. 24. 72 THE CULT OF ASKLEPIOS. as common an attribute of Asklepios as the serpent. If the staff is the symbol of the wide wandering of the god, may not the " taking up the staff" be symbolic of one of his journeys ? If so, in Kos, his journey to that island may be meant, and the ceremony be a dramatic representation of the introduction of the cult. It seems to have been merely a special rite, for Hippocrates says that on the same day occurred the annual national festival.1 The phrase kutu iravr\yvpiv also occurs elsewhere.2 At Athens the Asklepieia were of slight importance. The ceremonies took place on the eighth of the month Elaphebolion, March-April.3 An inscription places the Asklepieia between the Lenaean and the Dionysiac festivals, and shows that they were under the charge of the public overseer of offerings, and that the money from the sale of hides at the festivals amounted to two hundred ninety-one drachmas at one time, and two hun- dred seventy-one at another.4 No contests took place as far as we know. Paeans were sung at early morning,5 and then came r) Ovaia Kal 6 irpoaycov. Mommsen has suggested that the irpoaydiv was a preparatory representation which took place in the theatre in honor of Dionysos, a rehearsal of plays to follow in the Dionysiac festival.6 At Lampsakos the Asklepieia were very elaborate. The expenses were shared by the citizens who kept holiday during the festival and came to the celebra- tion wearing wreaths of laurel and oleander which the priest supplied. There was a list kept of those who came.7 In 1 Hippoc. Ep. 13. Ed. Kiihn, 778. Kal ervxe tot iovira ttjs pd^Sov rj dvdX-qfts iv iKelvrj tt) rjpipq. Kal ir-qo-tos iopr-f), cos tare, iravqyvpts i]piv Kal irop.irq iroXvreXrjs is KVirdpto-ffov 7)v edos dvdyetv rots rip deip irpoo-rjKOVO-tv • • \ 2 Bau. 10. 8 Aesch. Ctes. p. 455. iKKXijalav iroteiv rovs irpvrdvets ry dySby io~Taptivov rod iXar)j3oXiQvos ptrivbs, 6V fjv rip 'Acr/cXTjiricp ij Ovcrla Kal 6 irpoayibv, ivrr) lepa rjpApq. • • •. Nissen. Rh. Mus. 40, p. 340. 4 CIA. II. 2, 741. 5 Suid. dcr/ccoXfofe • Kal 8pdptov q.SopAvov rov ira.ta.vos rip 'Ao-KXrjirtip. 6 Heortology, p. 391 ff. Hiller, in Hermes VII. p. 393 ff. 7 CIG. 3641 b. PUBLIC CEREMONIAL. 73 Epidauros and Kos the chief interest centered in the games which were held in the groves. They consisted of athletic contests and trials of skill in music and poetry.1 The direc- tion of the games was in charge of one of the citizens, and the towns in Argos voted special honors to such an one. Decrees of this character come from Epidauros and Herraione.2 It may have been customary for the victor to make some special dedication to Asklepios as a thank-offering.3 While the Asklepieia were insignificant in Athens, there was one public ceremony peculiar to the Athenian cult, which is of considerable importance, as it is an expression of the mystical features which the cult assumed in Athens alone. In the Epi- dauria Asklepios comes in contact with the mysterious divinities of the lower world, and for one day in the year takes his place by them. The legend of the establishment of the Epidauria during the celebration of the Eleusinia is, that Asklepios him- self came from Epidauros on the second day to take part in the mysteries, and that he was initiated upon that day, being too late to join the throng of initiates who assembled on the day before.4 The Eleusinian mysteries began with assembly and purification on the sixteenth of the month Boedromion. The next day occurred the sacrifices in the city, and on the evening of that day the Epidauria began ° with a ceremony which lasted 1 The slight information we have of these games comes from Plato in the opening sentences of the Ion, the mention by Hippocrates of the procession to the cypress grove, and inscriptions on coins which testify merely to the existence of the games. We know of the victories of one Nikokles of Athens who played the cithara and gained many prizes, CIA. II. 3, 1367, and racing was another form of contest. CIG. 1515 a, 5 and b, 4. • • • 'Ao-KX-fjireta iratSas SbXtxov. The pentathlon was in use in Kos, Ditt. 399. For the towns from which Asklepieia are reported, see the General Index under the heading Festivals. 2CIG. 1165; 1186. Bau. 10532. Coll. 3290. 3CIG. 1171. 4 Philost. Vit. Apoll. IV. 18, p. 72. 1jv piv Si] 'EirtSavplwv r)p.ipa. rd Si 'EirtSavpta ptrd irpbppi)crlv re Kal lepeta Sevpo pveTv 'Adt]valots irdrpiov iirl dvalq. Sevripa, tovtI 8i ivbpto-av 'Ao-kXi)ttiov HveKa, Sti Si] ipvijcrav avrbv yKovra 'EirtSavpodev 6fi pvo-r-qplinv. Pausanias recognizes in the name of the special day which was sacred to Askle- pios the derivation of the Athenian cult from Epidauros. II. 26, 8. 6 Girard, p. 41. Mommsen, p. 226. 74 THE CULT OF ASKLEPIOS. throughout the night, travvvx^, in which the devout slept in the Asklepieion.1 The iravvvxk preceded other festivals, as that of Poseidon,2 the Panathenaia,3 and the Heroia in the Asklepieion.4 Early in the morning the sacrifice took place, and other rites of which we know little. There is every reason to suppose that the initiation rites were repeated with either the cult-statue or a priest as initiate. The Kavrjcpopot and appr/(f>6poi5 took part in the procession of this day, being ap- pointed expressly for this purpose.6 The sacred ciste, which is represented in reliefs from the Asklepieion,7 was carried in this procession, for it is found in connection with the mystery pro- cessions of Eleusis and of Isis and Osiris at Rome. Its only possible significance in the Asklepios cult must be as an ex- pression of the relation of Asklepios to the mysteries. It contained perhaps objects for sacrifice, but its importance in ritual was clue to the fact that holy symbols were carried in it.8 The Ephebes joined in this ceremony.9 A relief of the first half of the fourth century represents Asklepios with Demeter and Persephone, which hints at the initiation without giving any clue to its method.10 The goddesses had an altar in the Asklepieion, and were honored in Epidauros.11 There was at Athens a third festival, rjpwa, which bears in its name its character — a celebration in honor of the Hero Asklepios. It has been shown that in Athens alone the god had this character in ritual, although legends point to him as a 1 CIA. II. i, Add. et Corr. 453 b; Add. Nov. 373 b. Mommsen, p. 253. 2 Aristid. 446, 18. 3 CIA. II. 1, 163. 4 CIA. II. 1, Add. et Corr. 453 b. 5 CIA. II. 1, Add. et Corr. 453 b; III. 1, 916. 6 CIA. III. 1, 916. • • • Kavijcpoprjcraaav 'EirtSavplots. CIA. III. I, 921. • • ■ Kavrjcpop-qo-aaav 'Ao-KXi]iriip. 7 BCH. II. pi. VII. 8 Otto Jahn. Die Cista Mystika. Hermes III. p. 317 ff. 9 Kohler. Mitth. d. Arch. Inst. IV. p. 335. 10 Mitth. d. Arch. Inst. II. pi. XVIII. Girard, pi. II. 11 Bau. 60, 14. Bau. Aus Epidauros, p. 2. Coll. 3396. PUBLIC CEREMONIAL. 75 hero. Two inscriptions mention the Heroia,1 but there is no other known evidence of such a festival. " Kohler has rightly called attention to the connection between this and the pres- ence of so many reliefs in the Asklepieion which are plainly funeral-feasts.2 Girard, on the other hand, rejects any theory which would connect death with a sanctuary which must not be polluted either by birth or death, and leaves a choice of other explanations. His objections do not seem valid, for the ceremony in honor of the Hero Asklepios in a shrine where there was no grave would be so removed from thought of his death as not to disturb the holiness of the shrine. 1 CIA. II. i, Add. et Corr. 453 b and c. 2 Mitth. d. Arch. Inst. II. pp. 245 and 254. CHAPTER VII. RITUAL OF THE INDIVIDUAL. The fame and popularity of the Asklepios cult were due to its practical side. The same faith which even to this day im- pels hundreds to seek health at obscure wells said to have miraculous power, was more potent at the time when medical science was in its infancy and diseases were believed to be the work of a malignant demon. And this side of the cult con- tinued long after the god Asklepios ceased to be. It is an accepted fact that many rites of the Christian church are adopted from the religious ceremonies of the people who in adopting the new system changed their faith in name only. There prevails in Greece to this day the practice of sleeping at the feet of the images of the saints.1 A careful study of the beliefs of the folk in Catholic countries would reveal a mass of customs directly derived from the ritual of the Greek healing gods. Beside the pictures of the Mother of God hang models of legs, arms, or other parts of the body, just as in temples of old. An array of crutches stands against the wall, and bits of cardboard with words of thanksgiving printed upon them lie about. The contented expression in the face of the sick child which has been taken into the arms of the Holbein Madonna embodies the faith that a touch of the divine hand, 7rai is sufficient to restore to health. And who shall say whether these customs are "heathen" or "Christian"? They are neither ; they are intensely human, an utterance of the helplessness of persons in affliction crying out for the aid of a power not themselves that works for righteousness. 1 Bernh. Schmidt. Das Volksleben der Neugriechen u. das hellenische Alter- thum. Leipzig, 1871. RITUAL OF THE INDIVIDUAL. 77 He who wished to consult Asklepios came at evening, and before engaging in any ceremony saw that his body was clean. " It is necessary, therefore, that, being purified in our own manner, we should make oblations, offering to the gods those sacrifices which are pleasing to them and not such as are at- tended 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." In Epi- dauros, 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." 1 The suppliant first bathed in cold water, — a rite which was at once hygienic and symbolic. This purification was some- times preceded by a prayer to the god.2 The use of salt water for this purpose was frequent, as is noticed by historians and poets, especially the tragedians. The women of Tanagra who were initiated into the rites of Dionysos went into the sea,3 and the statue of Artemis, made unclean by the touch of Orestes, was purified by salt water.4 The victims for the sacri- fice to the Eleusinian goddesses were washed in the sea. As soon as the god Plutos entered the Asklepieion he was bathed in the OdXaaaa.5 The Scholiast reminds us that it was the custom for the ancients to bathe in the sea before sacrificing, quoting from Homer.6 Girard, however, explains the use of this word not as meaning that the god. was taken to the harbor at Athens, but that a salt bath was given in the Asklepieion. The spring there was, and still is, of a brackish taste, and the 6dXao-aa may be intended to convey this idea. Herodotus speaks of the salt spring struck by Poseidon on the north of 1 Porphyry, de Abstin. Anim. II. 17. Cf. Coll. 3472. 2 Aristid. 479, 2. 3 Paus. IX. 20, 4. 4 Eurip. Iph. Tau. 1034. 5 Arist. Plut. 656. 6 A 314. B 261. 78 THE CULT OF ASKLEPIOS. the Erechtheion as a OdXaao-a,1 and modern Greek calls all salt water by this name, whether connected with the sea or not.2 Each suppliant brought what he needed for the night, a mattress,3 and cakes for the sacrifice which took place before sleeping.4 The cakes were thin, flat, and round, made of wheat or barley, and pierced with holes.5 They were sweetened 6 and dipped in wine, oil, or honey.7 The cakes and incense were burned on the altar.8 This was the usual sacrifice of the very poor. Food may also have been brought for the suppliant's own use, for Aristophanes tells of the old woman who had porridge by her during the night.9 White gowns were the rule in the Asklepieia both for priests and suppliants.10 It is an old superstition that to sleep in white induced dreams.11 Suppliants too ill to come to the temple sent prayers for recovery, which were inscribed and set in the sanctuary. An example is found at Epidauros, where the patient had been encouraged previously by a vision of the god.12 Or some one may dream for the sick person, either a friend or the priest himself.13 1 Hdt. VIII. 55. 2 Girard, p. 70 ff. 3 Arist. Plut. 663. 4 Sch. Arist. Plut. 660. irpodip-ara • rd irpb rijs dvalas yevbpeva dvp.idp.ara. Bau. 59, 42. ws Si irpoedvo-aro Kal iirb-qae rd vop.t£bp.eva. Bau. 59, 93. KadiKerevaas rbv debv iveKadevSe. Cf. Bau. 80, 101. A single passage in Aristides shows that the suppliant knelt during some part of the service, /cat eSet to ybvv rb 8e£tbv KXlvavra iKereietv re Kal KaXetv Atifftov rbv debv. 5 Suid. irXaKotivrta irXaria Kal Xeirrd Kal irepupeprj. Hesych. 7rXa/cotWia dirb dprov. 6 Sch. Arist. Plut. 660. yXvKvo-para. 7 Sch. Arist. Pax, 1040. 8 Arist. Plut. 660. e7re£ Si /3w/i,cJ> irbirava Kal dvX-qpara Kadwatudq piXavos 'Hcpalo-rov ipXoyl. Hesych. dvX^para • j3ep}peyp.iva piXtrt dXiptra, r) dvptdp.ara iirl j3wp.Q>v. Cf. Aristid. 517, 14; 64, 2. Philost. Vit. Soph. p. 266. Bau. 60, 19. 9 Arist. Plut. 683. 10 Aristid. 473, 8. iv rip dedrpip rip lepip irXrjdos dvdpibirwv elvat XevxetpLovovvrwv Kal (rvveXrfXvdbrtiJv Kara rbv debv. Aristid. 494, 6. Xevxelptuv Kal ifacrpJvos. Cf. Le Bas II. 326 a, 1. 16, and Paean of Isyllos. 11 9 278. ^ 198. 12 Bau. Aus Epid. p. 13. 13 Bau. 80, 1. Herodotus writes that Mus after consulting various oracles for Mardonius, KareKolp.-qo-e is 'Apipe Bau. 87, 8. n Bau. 60, 13. 12 Bau. 59, 89. 13 Bau. 59, 61. u Uau. 59- 39- 15 Bau- 59- 68. 10 Paus. VIII. 28, 1. 1T Paus. II. 11, 6. 10 82 THE CULT OF ASKLEPIOS. another marked a stone with the name of the god. A physician left an image of a child which was cured by the assistance of the god.1 In Sikyon lay the bones of a whale, which had been offered by some one threatened with shipwreck,2 for Asklepios saved life from accident as well as from disease.3 A considerable profit was made by the fines which were paid into the treasury of the god. P'or the most part, the fines were punishments for unjustly holding a person in slavery. It was frequent that the slaves were freed by being dedicated to the service of the god by their masters,4 and in Rome the slaves who were cured at the temple of Asklepios became free.5 1 CIG. 5974. 2 Paus. II. 10, 2. 3 BCH. II. pp. 86 and 87. CIA. III. 1, Add. et Corr. 132 b. Aristid. 64, 21. 6 rb irav dywv Kal vipuiv awrijp ru>v 8Xuv Kal 2; 522- J7- Suid. art. Aopvtvos. e(T]TT|p see 'Etti^koos. 'EiHjkoos Bau. Aus Epid. p. 5. 'Et. et-qrrjpt. Bau. 54. 'Eiri5o.vpi.os Clem. Alex, protr. IV. 53. Arnob. III. 21. Cic. de Nat. Deor. III. 34, 83. EvkoXos (Epidauros). Bau. 44. Often applied to Chthonian gods and heroes. "Eirhcoupos (Alba Julia). CIG. 6815. Zevs Aristid. 64, 18; 464, 18; 456, 16; 516, 13. Galen, (ed. Kiihn) IV. p. 28. Bau. 65. CIG. 1198. r\yt\iu>v Aristid. 532, 1. tarpos (Kyrene). Paus. II. 26, 9. tT|TT|p Luc. Qe£>v 'E/c/cX. 6; Qeu>v AtaX. 26, 2. Suid. art. 'idKwfios. Bau. 54; 84, 18. CIG. 3159; 3538. Kaovcrios (Kaus). Paus. VHT. 25, 1. KaTa^vyTJ Aristid. 449, 15. kXcivotcltos see Salpuv. voc. Rev. Arch. 1889, p. 71, 4. kXvt6p.i]tis Bau. 24. Koipavos voc. CIA. II. 3, 1509. KotvXcvs (Therapne). Paus. III. 19, 7. Said to be so called from a wound of Herakles upon the hip, koti/Xtj. Kvpios Aristid. 504, 27. (Alba Julia.) CIG. 6815. Aeovrovxos (Ascalon) ace. Marin. Procl. 19. AiYcco-rns dat. Bau. 62. Named from some locality. Avcrdvios (Delos). Mon. gr. 1878, n. 7. p. 45. p.dKap see Ilatdv. (x«yas Aristid. 467, 2; 471, 1. Liban. de Vit. Sua. II. 48B. |ieiXtx>ov ace. Hippoc. Ep. 17 (ed. Kiihn, p. 788) p. Kal irpdov. p.oip6vop.os Aristid. 473, 22. 6'pOios gen. Bau. 28. LTcudv Bau. Aus Epid. p. 13 Rev. Arch. 1889, p. 71. pdKap II. CIG. 3773c. iraTpuoi dat. (of A. and Hygieia). BCH. V. p. 229; 470; 471. irais Paus. VIII. 25, 11; 32, 5. irdvOcios Bau. 57, 4; 68. iraTpios Galen, (ed. Kiihn) VI. 41. 84 EPITHETS OF ASKLEPIOS. nep-yap.T]vds Bau. Aus Epid. p. 14. CIG. 6753. CIL. III. 1, 1417,7. irpdos see petXlxtov. ttoXiovxoi dat. (of A. and Hygieia). IGS. et I. 402. SxoivdTas (Helos). CIG. 1444. see Hesych. axivdras, and Wide, Lakon Kult. p. 191. erwnfjp Aristid. frequently. Aelian. H. A. X. 49. Julian. Orat. IV. 153B. Bau. 42; 57; 58; 61 ; 62 ; 76; 85; 97. BCH. I. p. 134 n. 42; IV. p. 378; VII. p. 132, 8, 9, 10; X. 415. n. 23; XL p. 463, 28. CIA. II. 3, 1461 ; III. 1, Add. et Corr. 132^ and m; 411,7; 712,7. CIG. 1222; 2°S6/; 3X59; 5976; 5978; 5979 5 6753. Coll. 255 ; 260. Ditt. IGGS. 2808 ; IGS. et I. 968 ; 1125. TpiKKcuos (Gerenia). Strab. VIII. 4, 4. 'YiraTaios (Paros). 'Ad-qv. V. p. 31, n. 22. 'YiraTtos (Paros). 'Ad-qv. V. p. 34, n. 34. 'YirtpT€X«dTT)s (Asopos). Paus. III. 22, 9. See Wide, loc. cit. 'YiHjkoos (Gytheion). Reinach, Chro- niques d'Orient, p. 395. cpiXdv0pb)iros CIG. 6813. tpiXavOpwrroTCiTOs Aelian. II. A. IX. 33; 8, 12. Aristid. 411, 19. cJnXo'Xaos (Asopos). Paus. III. 22, 9. 4>v\a£ Aristid. 64, 22. Xdpp.a Rev. Arch. 1889, p. 71, 2. piya X- j3pbroio-tv. Augustus, often in Latin inscriptions. Custos, Stat. Silv. III. 4, 100. c. homi- num. Deus (Spain). CIL. II. 21 ; 3726; diis magnis et bonis. CIL. III. 1, 1560. Dominus CIL. VIII. 1, 1267. INDEX TO LITERATURE AND INSCRIPTIONS. Parentage. Father. Apollo. Apollod. III. 10, 3, 5. Ap. Rhod. Arg. IV. 616. Aristid. 65, 2 ; 72, 12. Aristid. Mil. Frag. XXII. in Sch. Pind. Pyth. III. 14. Asklep. in Sch. Pind. Pyth. III. 14. Cornut. (ed. Lang) p. 70, 33. Crinagoras, XVI. in Anth. Gr. (ed. Jacobs). Cyrill. c. Jul. VI. 200. Diodor. IV. 71; V. 74. Eratos. Karaar. VI. Eudocia Aug. XL Eurip. Alk. 3. Euseb. Praep. Ev. III. 13, 16. Eustath. ad B 732. Galen (ed. Kiihn) XIV. 674- Herond. IV. 3. Hes. Frag. CI.; XCIX. and CXLI. in Sch. Pind. Pyth. III. 14; CXLII. in Sch. Pind. Pyth. III. 48. Horn. Hymn. XVI. Ister, Frag. XXXVI. in Hygin. Astr. II. 40. Julian. Orat. IV. 144 B ; 153 B. Liban. (ed. Morellus) Decl. XL. 844 D; Exemp. Prog. Vol. I. 52 A. Luc. Zet>s Tp. 26; irus 8e?, 16; 'AXe£. 77 \{/ev8. 10 ; ibid. 14. Olympiodor. Vit. Plat. (ed. Westermann), p. 4. Cf. p. 9. Orph. Hymn, 67, 6. Paus. IE 26, 4 and 7; VII. 23, 8. Pherekyd. Frag. VIII. in Sch. Pind. Pyth. III. 59. Philost. Vit. Apoll. HI. 44. P- 62- pind- pyth- III. 14. Plato, Rep. HE 408 B. Porphyry in Euseb. Praep. Ev. II. 2, 34; HE 14, 6. Theocrit. Ep. VII. 1. CIA. III. 1, 171; Add- et Corr. 17 [ a, b. CIG. 3538. IGS. et I. 967. Bau. 84, 18, 46; Rev. Arch. 1889, p. 71, 1. 8. Kaibel, 797. Arnob. VI. 21. Cic. de Nat. Deor. III. 22, 57; III. 34, 83. Hygin. Fab. 14; 49; 161; 173; 202; 224; 251; 274; Astr. II. 40. Io. Laur. Lyd. de Mens. IV. 90. Lactant. de Fals. Rel. I. 10; de Or. Err. 4. Macrob. Sat. I. 20, 4. Minuc. Fel. 22, 5. Ovid, Fasti. I. 290; Met. II. 595 ff.; XV. 639. Stat. Silv. I. 4. 61; III. 4. 6; HE 4, 69 ff. Tertul. Ad Nat. II. 14- Aristetes. Ampel. IX. 8. Arsippos. Cic. de Nat. Deor. III. 22, 57. Io. Laur. Lyd. loc. cit. Hephaistos. Ampel. IX. 8. Stobaeus, vo-tKd, I. 41, 69. Ischys. Cic. loc. cit. Io. Laur. Lyd. loc. cit. " Laifilius " (Elatos ?) Ampel. IV. 8. Lapithas. Eustath. ad B 732. Sydykos. Euseb. Praep. Ev. I. 10, 25. Mother. Aigle. Bau. 84, 44 ff- Alkippe. Ampel. IX. 8. 86 THE CULT OF ASKLEPIOS. Arsinoe. Apollod. III. io, 3, 5. Aristid. Mil. Frag. XXII. in Sch. Pind. Pyth. III. 14. Asklep. in Sch. Pind. Pyth. III. 14. Hes. Frag. XCIX. and CXLI. in Sch. Pind. Pyth. III. 14. Pans. II. 26, 7; III. 26, 4; IV. 3, 2; IV. 31, 12. Soc. Arg. in Sch. Pind. Pyth. III. 14. Cic. loc. at. Io. Laur. Lyd. loc. cit. Koronis. Dau. of Phlegyas. Apollod. III. 10, 3,6. lies. Frag. CXLII. in Sch. Pind. Pyth. III. 14 and 48. Horn. Hymn. XVI. Paus. II. 26, 3 and 7. Pind. Pyth. III. 14. Bau. 84, 37 ff. IGS. et I. 967. Rev. Arch. 1889, p. 71, 1. 10. Hygin. Fab. 161; 202. Ister in Hygin. Astr. II. 40. In Dotion. Apollod. III. 10, 3, 6. Ap. Rhod. Arg. IV. 616. Hes. Frag. CXLI. in Strab. IX. 5, 22; XIV. 1, 40. Horn. Hymn. XVI. Pherekyd. Frag. VIII. in Sch. Pind. Pyth. III. 59. Pind. Pyth. III. 60. In Epidauros. Paus. II. 26, 7. Bau. 84, 37 rf- In Trikka. Eustath. ad B 732. Porphyry in Euseb. Praep. Ev. III. 14, 6. Hygin. Fab. 14. Not Localized. Aristid. 463, 21. Diodor. IV. 71; V. 74. Eudocia Aug. XI. Euseb. Praep. Ev. II. 2, 34. Herond. IV. 3. Luc. 'AXe£. rj \pev8. 14. Paus. IV. 3, 2. CIA. III. 1, 171; Add. et Corr. 171 b. CIG. 3538. Arnob. I. 36; VIE 44. Cic. loc. cit. Cyrill. c. Jul. VI. 200; Hygin. Fab. 224; 251. Io. Laur. Lyd. loc. cit. Ovid, Fasti. I. 290; Met. II. 599; XV. 624. Name of Aigle. Bau. 84, 45. Name of Arsinoe. Aristid. Mil. Frag. XXII. in Sch. Pind. Pyth. III. 14. One of the Titanides. Euseb. Praep. Kv. I. 10, 25. Uncertain Parkntace. Tarquit. in Lactant. de Fals. Rel. I. 10. Soc. Arg. in Tertul. Ad. Nat. II. 14. Ischys Legend. Ischys from Arkadia. Pind. Pyth. III. 45- Son of Elatos. Hes. Fr. CXLII. in Sch. Pind. Pyth. 14 and 48. Horn. Hymn, ad Ap. 210. Ister, Frag. XXXVI. in Hygin. Astr. II. 40. Paus. II. 26, 6. Pind. Pyth. III. 55. Hygin. Fab. 202. Io. Laur. Lyd. loc. cit. Rival of Apollo. Acusil. Frag. XXV. in Sch. Pind. Pyth. III. 25. Apollod. III. 10, 3, 6. Horn. Hymn, ad Ap. 208-13. Pind. Pyth. III. 25. Ovid, Met. II. 599. Slain by Apollo. Pherekyd. Frag. VIII. in Sch. Pind. Pyth. III. 59. Slain by Zeus. Hygin. Fab. 202. Crow Legend. .Apollod. III. 10, 3, 7. Hes. Frag. CXLII. in Sch. Pind. Pyth. III. 14 and 48. Pherekyd. Frag. VIII. in Sch. Pind. Pyth. III. 59. Hygin. Fab. 202. Ovid, Met. II. 596ff. Crow becomes black. Apollod. III. 10, 3, 7. Artemon Perg. Frag. VII. in Sch. Pind. Pyth. III. 48. Hygin. Fab. 202. Ovid, Met. II, 632. Birth Legend. Koronis slain. By Apollo. Apollod. III. 10, 3, 7. Hygin. Fab. 202. Ovid, Met. II. 605. Tertul. Ad Nat. II. 14. By Artemis. Artemon Perg. Frag. VII. in Sch. Pind. Pyth. III. 48. INDKX TO LITERATURE AND INSCRIPTIONS. 87 Paus. II. 26, 6. Pherekyd. Frag. VIII. in Sch. Pind. Pyth. III. 59. Pind. Pyth. III. 61. Asklepios rescued. By Apollo. Apollod. Ill, 10, 3, 7. Pind. Pyth. III. 75. Hygin. Fab. 202. Ovid, Met. II. 629. By Hermes. Paus. II. 26, 6. Exposed in Epid., found by Ares- thanas, guarded by dog, nursed by goat. Paus. II. 26, 4. Exposed in Thelpusa, found by Au- tolaos, fed by dove. Paus. VIII, 25, 11. Exposed, and nursed by dog. Tar- quit, in Lactant. de Fals. Rel. I. 10. Tertul. Ad. Nat. II. 14. Life of Asklepios. Educated by Chiron. Ampel. II. 9. Anonym. Vit. Soph. 8, p. 128. Apollod. III. io, 3, 7. Cornut. p. 70, 33. Dion. Rhod. Frag. VI. in Sch. Pind. Pyth. I. 109. Eratos. Karaar. XL. Eudocia Aug. XL Eustath. ad A 202. Horn. A 219. Just. Mart. Apol. 42. Pherekyd. Frag. VIII. in Sch. Pind. Pyth. III. 59. Philost. 'Hpcjj/c. p. 308. Pind. Nem. III. 92; Pyth. III. 10 and 80. Plut. Quaes. Conv. VIII. 1, 2. Soc. Arg. in Sch. Pind. Nem. III. 92. Tarquit. in Lactant. de Fals. Rel. I. 10. Xen. Ven. I. 6. Hygin. Astr. II. 38. Ovid, Met. II. 630. In Argonaut. Clem. Alex. Strom. I. 21, 105. Hygin. Fab. 14. In Calydonian hunt. Hygin. Fab. 173. Bribery. Athenag. irpecrp'. Ch. 29. Clem. Alex: protr. II. 30. Cyrill. c. Jul. VI. 200. Euseb. Praep. Ev. III. 13, 19. Liban. Decl. XXXIX. 835 A; XL. 844 D. Pind. Pyth. III. 96 and Sch. Plato, Rep. III. 408 B. Arnob. IV. 24. Tertul. Apol. XIV.; Ad. Nat. II. 14- Raises the dead. Apollod. III. 10, 3, 9. Cornut. p. 70, 33. Cyrill. c. Jul. VI. 200. Diodor. IV. 71. Eurip. Alk. 123. Hippol. Omn. Hoer. Ref. IV. 32. Just. Mart. Apol. 76; Dial. 167. Liban. Orat. XIII. 408 B. Paus. IE 26, 5. Pherekyd. Frag. LXXVI. in Sch. Eurip. Alk. 1. Pind. Pyth. III. 96. Plato, Rep. III. 408 C. Xen. Ven. I. 6. Ausonius, Edyl. 335, 3. Tertul. Ad Nat. II. 14. In Delphi. Pherekyd. Frag. VIII. in Sch. Pind. Pyth. III. 96 and Sch. Eurip. Alk. 1. Hygin. Fab. 251. Glaukos. Ameles. Chal. Frag. II. in Apollod. III. 10, 3, 10 and Sch. Eurip. Alk. 1. Sch. Pind. Pyth. III. 96. Hygin. Fab. 49; Astr. II. 14. Hippolytos. Apollod. III. 10, 3, 10. Eratos. in Hygin. Astr. II. 14. Sch. Eurip. Alk. 1. Paus. II. 27, 4. Sch. Pind. Pyth. III. 96. Staphyl. in Sext. Emp. adv. Math. I. 261. Hygin. Fab. 49. Lactant. de Fals. Rel. I. 10. Hymenaios. Orphica, Frag. 256 (ed. Abel) in Apollod. III. 10, 3, 10, Sch. Eurip. Alk. 1 and Sch. Pind. Pyth. III. 96. Kapaneus and Lykourgos. Stesichor. ibid. Orion. Sch. Pind. Pyth. III. 96. Telesarch. Frag. I. in Sch. Eurip. Alk. 1 and Sext. Emp. loc. cit. Tyndareos. Luc. 7rept 6px- 45- Pany- asis in Apollod. III. 10, 3, 10, Sch. Eurip. Alk. 1, and Sext. Emp. adv. Math. I. 261. Sch. Pind. Pyth. III. 96. Pliny, N. II. 29, 3. Thebans. Stesichor. in Sext. Emp. loc, cit. Power from Gorgon's blood. Apol- lod. III. 10, 3, 9. Tatian, ad Gr. XII. 88 THE CULT OF Death by Thunderbolt. Apollod. III. io, 4, i. Clem. Alex. protr. II. 30. Cyrill. c. Jul. VI. 200. Diodor. IV. 71. Eurip. Alk. 3; 123. Euseb. Praep. Ev. II. 2, 34; III. 13, 19; Vit. Const. III. 56. Hes. Frag. CI. in Athenag. irpeo-p'. ch. 29. Hippol. Omn. Hoer. Ref. IV. 32. Hippoc. Ep. 24 (ed. Kiihn, p. 810). Just. Mart. Apol. 56. Luc. deQv StdX. 13, 1; Trept rijs Hep. 4 and 24. Origen, Kara KeXc. III. 22 ff. Hes., Pind.. Pherekyd., Panyasis, An- dron, Acusil., and Eurip. in Philo- dem irepl Ewre/3. (ed. Gomperz,p. 17). Philost. 'Hpy/c. 308. Pind. Pyth. III. 100. Plato, Rep. III. 408 c. Soc. Arg. in Sch. Pind. Pyth. III. 102. Panyasis, Phylarch. (Frag. XVIL), Polyanth., Staphyl. (Frag. VIII.), Stesichor., Telesarch. (Frag. I.), in Sext. Emp. adv. Math. I. 260. Theophil. Ant. ad Ant. I. 343. Arnob. I. 41; IV. 24. Cic. de Nat. Deor. III. 22, 57. Hygin. Fab. 49. Lactant. de Fals. Rel. I. 10. Minuc. Fel. 22, 7. Pliny, N. H. 29, 3. Stat. Silv. I. 4, 65. Tertul. Apol. XIV. Ad Nat. II. 14. At Delphi. Pherekyd. Frag. LXXVI. in Sch. Eurip. Alk. 1. ridvqKev vp.G>v 6 'Acr/cTatian. ad Gr. 36. On account of cures. Polyanth. in Sext. Emp. adv. Math. I. 262. Phylarch. Frag. XVIL in Sch. Alk. 1, Sch. Pind. Pyth. III. 96, and Sext. Emp. adv. Math. I. 261. Just. Mart. Apol. 56. Complaint of Hades. Diodor. IV. 71- Burial. Arkadia. Cic. loc. cit. Io. Laur. Lyd. loc. cit. Epidauros. Clement. Recog. X. 24. ASKLEPIOS. Kynosura. Clem. Alex, protr. II. 30. Cic. loc. cit. Io. Laur. Lyd. loc. cit. Constellation. Eratos. Karaar. (ed. Robert) p. 68. Hygin. Astr. II. 14. Io. Laur. Lyd. loc. cit. Becomes a God. Athenag. Ylpeo-p. ch. 29. Hippol. Omn. Hoer. Ref. IV. 32. Just. Mart. Apol. 56. Luc. Zei>s T>. 21. Origen, Kara KeXcr. III. 22. Porphyry, Ep. ad Marc. VII. Arnob. II. 74. Hygin. Fab. 224. Q. Fabius Pictor Frag. XVI. Phoenician Legend. Damasc. Bios 'la. in Phot. Bibl. Vol. II. 352. Philo Bybl. Frag. XX. Three Aesculapii. Ampel. IX. 8. Arnob. IV. 15. Cic. loc. cit. Io. Laur. Lyd. loc. cit. Family Relations. Wife. Agldia. Quint. Smyrn. p. h. 6, 492. Arsinoe. Sch. A 195. Epione. Aristid. 79, 5. Aristid. Mil. Frag. XXII. in Sch. Pind. Pyth. III. 14. Cornut. p. 70, 33. Eudocia Aug. XL Paus- IE 29, 1. Hippoc. Ep. 12 (ed. Kiihn, p. 778). Sch. A 195. Suid. art. 'Hirtbv-q. Tzetz. prooem. in II. 618. CIA. III. 1, Add. et Corr. 171 b. Rev. Arch. 1889, p. 71. Hipponee. Tzetz. prooem. in II. 617. Hygieia. Orph. Hymn. 67, 7. INDEX TO LITERATU Koronis. Sch. A 195. Hygin. Fab. 97. Lampetie. Hermipp. in Sch. Arist. Plut. 701. Xanthe. Sch. A 195. Tzetz. prooem. in II. 617. Sister. Eriopis. Hes. Frag. CXLI. in Sch. Pind. Pyth. III. 14. Children Enumerated. Hygieia, Panakeia, Epione and laso. Herond. IV. 5. Hygieia, Aigle, Panakeia and laso. Pliny, N. II. 35, 137. Hygieia, Aigle, laso, Akeso, Panakeia. Suid. art. 'Hiribvq. Machaon, Podaleirios, laso, Panakeia and Aiglae. Hermipp. in Sch. Arist. Plut. 701. Podaleirios, Machaon, laso, Panakeia and Hygieia. Eudocia Aug. XL b. Podaleirios, Machaon, laso, Panakeia, Aigle and Hygieia, children of Epione. Aristid. 79, 5. Machaon, Podaleirios, laso, Akeso, Aigle and Panakeia, children of Epione, and Hygieia. CIA. III. 1, Add. et Corr. 171 b. Rev. Arch. 1889, p. 71. Sons. Alexauor. Sch. Arist. Plut. 701. A rates. Paus. II. 10, 2; IV. 14,8. laniskos. Sch. Arist. Plut. 701. Telesphoros. CIA. III. 1, 1159. Asklepios as Hero. Artemid. Oneir. II. 13. Euseb. Vit. Const. XIII. 4. Luc. Zev% Tp. 21. AND INSCRIPTIONS. 89 Pind. Pyth. III. 12; Sch. ibid. III. 9. Plato, Sym. 186 E. Plut. de Curios. VII. Porphyry, Ep. ad Marc. VII. Tertul. Ad Nat. II. 14. Arnob. III. 39. Augustin. de Civ. Dei IV. 27, 16; VIII. 5, 10; VIII. 26, 28. As God. See above. Apollod. Frag. LXXII. Aristid. frequently. Artemid. Oneir. II. 34. Euseb. Vit. Const. XIII. 4. Galen, (ed. Kiihn), Vol. VI. p. 41. Julian. Ep. 39, 416 B. Paus. frequently. Sch. Pind. Pyth. III. 96. Augustin. de Civ. Dei IV. 22, 5; VIII. 26, 28. Lac- tant. de Fals. Rel. I. 10. Terent. Hec. 338. CIA. III. 1, Add. et Corr. 132 /; 171 a. Coll. 1546; 1548. IGS. and I. 689; 1125. As Benefactor. M. Aur. Antonin. VI. 43. Aristid. 64 ff.; 474, 29. Artemid. Oneir. II.37. Julian. Orat. IV. 144 c; Ep. 34, 406 D; Ep. 39, 416 B. Origen, Kara KeXcr. III. 24. Plut. de Serm. Num. Vind. VII. Bau. 76. Relation to Healing. Aelian. H. A. X. 49. Anon. Carm. DLXIX. in Anth. Gr. (ed. Jacobs). M. Aur. Antonin. V. 8. Aristid. frequently. Artemid. Oneir. II. 37; V. 13. Athenae. I. 28 E ; X. 434 D. Callimach. XXII. in Anth. Gr. (ed. Jacobs). Callistr. iKs Tp. 26. Paus. X. 34, 6. Arnob. VI. 21. Cic. de Nat. Deor. III. 34, 83. Lactant. de Or. Err. 4. Ovid, Met. XV. 656. Youthful. Paus. IE 10, 3; 13, 5; VIII. 25, 11; 28, 1; 32, 5. Anth. Pal. 3, 92, 19. Fillets. Luc. 'AXe£. 58. Attributes. Dog. Paus. II. 27, 2. Pine cone. Paus. II. 10, 3. Serpent. Paus. IE 27, 2. INDEX TO LITERATURE Sceptre. Paus. II. io, 3. Staff. Cornut. p. 70, 33. Eudocia Aug. XI. Euseb. Praep. Ev. III. 11, 2. Hippoc. Ep. 13 (ed. Kiihn, p. 778). Paus. II. 27, 2. Arnob. VI. 25. Ovid, Met. XV. 655. Etymology. Cornut. p. 70, 33. Etym. Gud. 'Acr/cX. Et. Mag. 'AaKeXis. Eudoc. Aug. XL Eustath. ad A 202; ad A 518. Plut. Orat. Vit. VIII. Sch. A 195. Suid. art. AfyXrj; 9e67ro/wros; Ylav- awv. Macrob. Sat. I. 20. Bau. 84, 5»- Significance of Asklepios. Julian, in Cyrill. c. Jul. VI. 200. Euseb. Praep. Ev. III. 11, 26; 13, 16. Paus. VII. 23, 8. Temples. Location. Plut. Quaest. Rom. 94. Vitruv. I. 3. 7- Trees. Dion. Cass. 51, 8. Paus. II. 11,6; III. 23, 7. Hippoc. Ep. 13 (ed. Kiihn, p. 778). Bau. 59, 90, 121; 94. Springs. Aristid. 408 ff.; 486, 2 and 14. Arist. Plut. 656. Paus. 1.21,4; EI. 27, 5. 'Ad-fiv. V. 527, 10. Outer Buildings. Aristid. 447, 19; 449, 10 ff.; 473, 18; 506, 2. Paus. II. 4, 6; 11, 6; 27, 6 ff.; X. 32, 12. Porphyry, de Abstin. Anim. II. 17; cf. Coll. 3472. Bau. 60, 10. CIA. II. 1, Add. et Corr. 489 b. Coll. 3359. Altars. /3wyu6s. Arist. Plut. 660. Eustath. ad B 561. Paus. III. 23, 7. Bau. 43; 68; 84, 28, 31. CIA. II. 3, 1443, 1650, 1651; III. 1, Add. et L AND INSCRIPTIONS. 91 Corr. 68 f. IGS. et I. 608; 1125. Kaibel, 800. Le Bas, II. 146 a. Philol. 1889, p. 401. Tplfiwpos. CIG. 5980. iirtp'bdpia. Aristid. 472, 11. dSvrov. Bau. 80, 112; 84, 30. Table. Aristid. 495, 23; 516, 15. Athenae. XV. 693, 2. Sch. Arist. Plut. 678. CIA. II. 1, Add. Nov. 373^; III. 1, Add. et Corr. 68,:. Couch. Paus. X. 32, 12. CIA. II. 1, Add. et Corr. 453 b, c. Lamps. Aristid. 447, 29; 541,11. Arist. Plut. 668. Treasury. Bau. 87, 12. Inventories. CIA. II. 2, 766; 767; 835; 836; 839; cf-724; 725; 728; 737- Animals in Cult. Birds. Aelian. Var. Hist. V. 17; dwoo-ir. 98. Clem. Alex, protr. IV. 52. Paus. VIII. 25, 11. Dogs. Aelian. H. A. VII. 13. Paus. II. 27, 2. Plut. de Sol. Anim. XIII. 11. Bau. 59, 126; 80, 35. Philol. 1890, p. 596. CIA. II. 3, 1651. Serpents. Aelian. H. A. VIII. 12; XVI. 39. Arist. Plut. 732 ff. Cor- nut. p. 70, 33. Artemid. Oneir. II. 13. Eudocia Aug. XL Herond. IV. 91. Hippoc. Ep. 17 (Kiihn, p. 788). Paus. II. 11, 8; 28, 1; IX. 39, 3. Bau. 59, 113; 80, 118. Pliny, N. H. 29, 72. Stat. Silv. III. 4. 25. Explanation of Serpent in Cult. Eu- seb. Praep. Ev. III. n, 26. Macrob. Sat. I. 20, 1 ff. Cult transferred by Serpent. Luc. 'AXe£. 13 ff. Paus. II. 10, 3; 92 THE CULT OF ASKLEPIOS. III. 23, 7. Plut. Quaest. Rom. 94. Arnob. VII. 44 ff. Augustin. de Civ. Dei. X. 16, 36. Livy, X. 47; XXIX. 11, 1; Ovid, Met. XV. 660 ff. Pliny, N. H. 29, 72. Hierarchy. Priest. Hereditary. Aristid. 521, 12. Coll. 260. Philol. 1890, p. 578. Cf. p. 583. Chosen. Ross, Inscr. Ined. II. 221. By Lot. CIA. II. 1, Add. et Corr. 489 b; Add. Nov. 352 b; 567 b. Paton and Hicks, Inscr. of Cos, n. 103 (?). By Oracle. CIA. II. 3, 1654. By Purchase. Coll. 3052. Term of Office. Year. Bau. 6, a, b; 60; 61. BCH. I. p. 161, n. 24; p. 168, n. 83; II. p. 86; VI. p. 498. CIA. II. 1, Add. et Corr. 453, b, c; 489, b; II. 2, 835, 836; II. 3, 1204; 1440; 1446-48; 1456; 1459-61; 1466; 1468; 1472; 1473; 1475; 1476; 1479; 1481; 1483; 1489-91; 1495; 1496; 1505; 1511; III. 1, 99; 131; 144; 228; 229; 693; Add. et Corr. 68 a, b; \yzn,o; 181^; 228 a, b; 229 a, b. Coll. 3025. Ditt. 439. Mitth. d. Arch. Inst. VIII. 103. Life. BCH. V. 474; XII. 88. CIA. III. 1, 132; Add. et Corr. 68 a, b; 132 c; 229 a; 712 a. Coll. 260. Paton and Hicks, Inscr. of Cos, n. 92. Ross, Inscr. Ined. II. 221. el u- 3, 1204; III. 1, Add. et Corr. 102 a, b. CIG.H75;2428. Ditt. 378. Coll. 3327. IGS. et I. 2283. Reports. CIA. II. 1, Add. Nov. 373 <*; 477 b- Public Honors. CIA. II. 1, Add. et Corr. 453 b; Add. Nov. 373 b; 477 b, c; 567 b; III. 1, 263; 287. Coll. 3052. Neocore. Herond. IV. 40; 45; 90. Aelian. H. A. VII. 13. Term of Office. CIA. III. 1, Add. et Corr. 1320; 181 c,f,h; 229b; 231a, b; yj^a,b; 780 a, b; 894 a. Number. Aristid. 473, 5; 477, 14- Coll. 255. Duties. Aristid. 447, 29; 474, 12; 494, 14. CIA. III. 1, Add. et Corr. 68 c,e,f Philol. 1890, p. 587. Sacrifices. CIA. III. 1, 68, 102; Add. et Corr. 68 e,f; 171 a ; 780 b. Public Honors. CIA. III. 1, 780; Add. et Corr. 780 a, b, c. VTTO^OLKOpOS' CIA. III. 1, Add. et Corr. 894 a. kA.«8oi)^os. CIA. II. 1, Add. et Corr. 453 b, c ; II. 3, 1204; III. 1, Add. et Corr. 102 a; 712 a; 780 a. Fire Lighter. Bau. 5, I; 6 a, b; 8; 49; 50; 55; 69; 72. CIA. III. 1, 693. Coll. 3327; 3359- INDEX TO LITERATURE AND INSCRIPTIONS. 93 Mayipos. Bau. 101. lapopyos. Philol. 1890, p. 587. lepoKr}pv£. CIA. III. 1, Add. et Corr. 780 a. ' A io7, I24; 73; 8o> 9. l6> 23, 27, 39, 46, 58, 66, 69, 88, 103, in, 117, 120, 123. Sacrifices. Aristid. 64, 2; 472, 16; 500, 7. Arist. Plut. 660; cf. Sch. ibid. Artemid. Oneir. II. 33; V. 9; V. 66. Herond. IV. 12. Liban. Decl. XXXIX, 842 A ff. Paus. II. 10. 3; 27, 4; III. 19, 7; X. 38, 13. Philost. Vit. Soph. 266, V. Plato, Phaedo, 118 A. Suid.* art. 'Apl- a-rapxos. Tertul. Ad. Nat. II. 2. Theophrast. Char. 21. Bau. 52; 55; 59. 38> 42, 45- 56, 60, 70, 89, 93; 60, 13, 20; 87, 8, 35, 38, 82, 101. BCH. III. p. 193. CIA. II. 1, 470, 1. 17, 55; III. 1, 132; Add. et Corr. 132 a-i; 132 l-o; 132 r. CIG. 2429; 5975. IGS. et I. 967; 968; 2283. Animal Sacrifice. Consumed within precinct. Paus. II. 27, 1. Ditt. 378. Cock. Artemid. Oneir. V. 9; Herond. IV. 12. Liban. Decl. XXXIX. 842 A. Luc. Als Kar. 5. Plato, Phaedo, 118 A. Tertul. Ad. Nat. II. 2. Geese. Aristid. 500, 7. Goat. Paus. II. 26, 9; X. 32, 12. Sex. Emp. Pyrrh. hyp. 3, 221. Servius ad Verg. Georg. II. 380. Pig. Paus. II. 11, 7. Sext. Emp. Pyrrh. hyp. 3, 220. Ram. Paus. II. 11, 7. Steles. Aristid. 38, 14. Paus. II. 27, 3 ff.; 36,1. Strab. VIII. 6, 15; XIV. 2, 20. Pliny, N. H. 29, 4. Fines paid to Asklepios. BCH. X. 358. Coll. 304 b; 1532 a, b; 1547; 1548 a, b; 3052. For enslaving. BCH. X. 378 ff.; Coll. 1447; 1532; 1545; 1548. Ditt. 445. 94 THE CULT OF ASKLEPIOS. Slaves dedicated. Coll. 811; 1474; 1546. Sueton. de Vit. Caes. V. 25. Physicians sacrifice. CIA. II. 1, Add. Nov. 352 b. Cf. II. 3, 1449. IGS. et I. 689; 967 a, b; 2283. CIL. II. 21. Honored. CIA. II. 1, Add. Nov. 256 b. Public Ritual. Festivals. Asklepieia. Aristid. 124, 1. Dion. Cass. 47, 2. Pollux, I. 37. Steph. Byz. art. KaireruXiov. BCH. IV. p. 378. CIG. 1165; 1429; 1515 a, b; 1715; 3208. Coll. 1232; 4315. IGGS. 18. Agrigentum. Mionn. I. 214, 53. Ankyra. BCH. IX. p. 69. CIG. 3428; 4016; 4017. Mionn. IV. 384, 62. Athens. Aesch. Ctes. p. 455. CIA. II. 2, 741; II. 3, 1367. Epidauros. Paus. II. 26, 8. Pind. Nem. III. 145; Sch. ibid. Plato, Ion 530 A. Bau. 10; 32; 84, 10- 26; 94. CIG. 1171; 1186; 3208; 5913. Coll. 3290. Ditt. 398, 4. IGGS. 49. Mionn. II. 238, 63 and 64; S IV. 260. Karpathos. Rev. Arch. 1863, p. 470, 1. 23. Kos. Hippoc. Ep. 13 (ed. Kiihn, p. 778). BCH. V. p. 211, n. 6; p. 213. Ditt. 398, 13; 399. Paton and Hicks, Inscr. of Cos, n. 14,1. 7. Lampsakos. CIG. 3641 b. Laodikeia. Head, 566. Nikaia. Head, 443. Pergamon. Mitth. d. Arch. Inst. XVI. p. 132. Rhodiopolis. CIG. 4315 n. Soli. Q. Curtius Rufus. Hist. Alex. in. 7,3- Thyateira. BCH. X. 415, 24. Tyre. Head, 676. Epidauria. Paus. II. 26, 8. Philost. Vit. Apoll. IV. 18, p. 72. CIA. II. 1, Add. et Corr. 453 b; III. 1, 916. Heroia. CIA. II. 1, Add. et Corr. 453 b, c. iravqyvpts. Hippoc. Ep. 13 (ed. Kiihn, p. 778). Bau. 10. BCH. V. p. 211, n. 6, 17; p. 213. iravvvxh- CIA. II. 1, Add. et Corr. 453 b, c; Add. Nov. 373 b. Vintage Festival. Arnob. VII. 32. Procession. Hippoc. Ep. 13 (Kiihn, p. 778). CIA. III. 1, 921. Bau. 84. Dress. Appian, Lib. 130. Aristid. 473, 8; 494, 6. Bau. 84, 19. Incense. Aristid. 64, 21. Philost. Vit. Soph. p. 266, 1. 25. Singing. Aelian, d7roo-7r. 98. Aristid. 479, 11; cf. Sch. Arist. Plut. 636; 513, 9; 514,17; 517, 28. Galen, (ed. Kiihn), Vol. VI. p. 41. Marin. Procl. 19. Paus. III. 26, 10. Suid. art. daKwXlafc. Paans. Aristid. 453, 4. Athenae. VI. 250 c. Luc. A-qp. iyKup. 27. Philost. Vit. Apoll. III. 17, p. 50. Philost. Jun. Imag. 13, p. 17. Bau. 84, 31 ff. CIA. III. 1, 171; Add. et Corr. 171 b, c, d, g, k. CIG. 3538; 5973 c. Rev. Arch. 1889, p. 71. Public Sacrifices. Aristid. 448, 18; 531, 8. Paus. II. 11, 7. Polyb. 32, 27, 2 ff. CIA. II, 1, Add. et Corr. 453 b, c; III. 1,1159; INDEX TO LOCALITY OF CULTS. 95 Add. et Corr. 77 a. CIG. 3538; 5980. Decrees Deposited in the Asklepieion. BCH. V. p. 2ii, n. 6, 1. 19. CIA. II. 1, Add. Nov. 256 b; 373 b; 477 b; 567 b; II. 2, 840. Coll. 361 ; 3430; 3462. Ditt. 439. Mitth. d. Arch. Inst. XL p. 263. Paton and Hicks, Inscr. of Cos, 14. tepa yepovcrta tov Actk. IGGS. 2808. LOCALITY OF CULTS. A geographical classification has been made in the following list of Asklepieia, as that seems more satisfactory than an historical arrangement which could at best be only approximately accurate. An attempt, however, is made to indicate the development of the cult, and to show that to a great extent the historical and geographical groups coincide. Literary and epigraphical sources furnish us with information ff about 207 Asklepieia, but the names of the remaining 161 are only known by coins which bear one or more of the types of Asklepios, Hygieia or Telesphoros. The existence of such coins, however, is no proof of the worship of Asklepios at any given locality. Most of them were struck under the Emperors, and the designs may have been merely transferred from one town to another, as in the case of coins bearing the image of the Ephesian Artemis, which are found in too many of the neighboring towns to admit of the supposition of a similar cult-statue in each. Also, alliance coins may bear the figure of a god of one town who is unknown in the other. Or a coin design may simply be the arms of the town. The probability is that the cult existed in a large proportion of the towns where the Asklepios coins are found, but no one can determine with certainty in which town, unless additional material comes to hand. A few towns are mentioned in which statues or reliefs have been found or alluded to. Such evidence is less satisfactory even than that of the coins. Thessaly. As has already been shown, the oldest seat of the Asklepios cult was in Thessaly. The ordinary type of Asklepios standing with serpent and staff is used on coins of the country as a whole. Atrax. Coins of the third century B.C. Kierion. Coins of the first half of the fourth century. Asklepios adolescens or Apollo with the serpent. If it is Asklepios, it is the earliest representation on coins. Catalogue of Coins in the British Museum, Thessaly, 6. Head, 249. Head, 249. 96 THE CULT OF ASKLEPIOS. Krannon. Decree posted in the Asklepieion. Lakereia. The local legends of Koronis point to a cult of Asklepios here, but there is no further evidence. Larissa. Coins : A. feeds serpent; head of A. with serpent. Phalanna. Dedications to A. Decrees dated by priest of A. Pherai. Dedication to A. Pharsalos. Dedication to A. Trikka. The two sons of A. led the forces from T. to Troy. Here was the birthplace of the god,1 and his oldest and most famous shrine.2 Cures were here recorded.3 Coin of the first half of the fourth century; A. seated, feroing serpent with a bird. Iolkos. Dedication to A. and Hygieia. Coll. 361 A. B. M. Thess. 28. Head, 255. Coll. 1329; 1332. Mitth. d. Arch. Inst. VIII. 103 and 107. Coll. 338. Coll. 329. B 729; A 202. Eustath. ad B 729. 1 Strab. XIV. 1, 39. 2 Strab. IX. 5, 17; VIII. 4, 4- Herond. IV. 1. 3 Strab. VIII. 6, 15. B. M. Thess. 52. Mitth. d. Arch. Inst. XV. 304. Magnesia. The spread of the cult from Thessaly is natural, Head, 252 and 256. and there are Magnesian coins in Miinchen which show the god seated. A serpent on a coin from Homolion may symbolize the god. Epeiros. Ambrakia. Temple of A. Polyb. XXI. 27, 2. Nikopolis. Coins : A. stands with or without staff Mionn. S III. 372-410. entwined by serpent; is seated feeding serpent as on the coin of Trikka; stands in temple. Korkyra. Specifications for temple. Coins : A. stands with serpent-staff. Akarnania. Anaktorion. Dedication to A. Lokris Ozolis. Amphissa. Slave freed and dedicated to A. Coll. 3195. Mionn. II. 76, 75. Coll. 1385 b. Coll. 1474. INDEX TO LOCALITY OF CULTS. 97 Naupaktos. Ruined temple which had been erected in gratitude for a cure. Slaves freed and dedicated. Phokis. The cult was brought from Thessaly at an early date by the Phlegyans to Phokis where Asklepios was throughout the entire country worshiped as tribal god, apxctyir-qs. Here the conflict took place between the gods of the invading tribe and Apollo, which resulted in a close connection of divinities in myth and cult. Drymaia. Dedication to A. Elateia. Fines paid to A. Dedication to A. and Hygieia. Temple and bearded statue by Timokles and ' Timarchides. Panopeus. Statue of A. said to be Prometheus. Stiris. Fines paid to A. Dedications to A. Tithorea. Seventy stadia distant from T. is a temple of A. dpxayiTqs. Within the enclosure are the houses for suppliants and attendants of the god, and in the middle stands the temple and a bearded statue of stone, over two feet high. A couch is at the right of the image. All kinds of sacrifices are offered here except goats. Boeotia. The worship of Asklepios in Boeotia is very old, brought by the wandering tribes of Thessaly. In Boeotia is a confusion between this god and Tropho- nios to whom the same ancestry is given1 and whose representations are similar.2 Hyettos. Sacred council of A. Orchomenos. List of contributors to temple of A. Tanagra. Cure by means of a cock. Statuette of A. Thespiai. Dedications to A. Slave dedicated and stele placed in temple. Paus. X. 38, 13. Mitth. d. Arch. Inst. IV. p. 22 ff. Paus. X. 32, 12. Coll. 1530. Coll. 1532 a, b, c. BCH. X. 358. Paus. X. 34, 6. Paus. X. 4, 4. Coll. 1545; 1547; 1548 a, b. Coll. 1541; 1542. Paus. X. 32, 12. 1 Cic. de Nat. Deor. III. 22, 56. - Paus. IX. 39, 4. IGGS. 2808. Coll. 474; 475. Aelian. d7ro