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Journal articles on the topic 'Asklepieion'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 July 2025

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1

Ahearne-Kroll, Stephen P. "The Afterlife of a Dream and the Ritual System of the Epidaurian Asklepieion." Archiv für Religionsgeschichte 15, no. 1 (2014): 35–52. http://dx.doi.org/10.1515/arege-2013-0004.

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Abstract This study looks at the ways that the healing inscriptions at the Epidauran Asklepieion transfer the private experience of a supplicant into the public realm of the life of the sanctuary. This process imbues the individual dream with a potential for influence that can honor the god in unforeseen ways well into the future. The study then examines the role of one god, Mnēmosyne, in the afterlife of the dream in order to gain an appreciation of the overall ritual system at the Asklepieion. It will be argued that Mnēmosyne plays a key role ritually not just in preserving the memory of the

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2

Smith, D. Emslie. "Is the College an Asklepieion?" Journal of the Royal College of Physicians of Edinburgh 38, no. 1 (2008): 78–84. https://doi.org/10.1177/1478271520083801010.

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After an annual introduction of new Fellows one of them viewed the neckties on display and, referring to their sagittary motif, was heard to say, ‘I suppose it is the College crest.’ Of course, it is precisely not that.The only crest the College has is that of its arms, which is completely different.However, one can sympathise with the new Fellow, for in the College he was surrounded by confusing reminders of the medical mythology of ancient Greece.This account is offered as a refresher course on the dramatis personae of the pantheon and some of their activities and attributes.

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3

Sung young-gon. "Cures in Asklepieion and Hippocratic medicine." Journal of Classical Studies ll, no. 46 (2016): 95–136. http://dx.doi.org/10.20975/jcskor.2016..46.95.

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4

Palagia, O., and K. Clinton. "A Decree from the Athenian Asklepieion." Hesperia 54, no. 2 (1985): 137. http://dx.doi.org/10.2307/147903.

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5

HAYASHIDA, Yoshinobu, and Juko ITO. "ARCHITECTURAL DESIGN OF THE ASKLEPIEION AT ANCIENT MESSENE." Journal of Architecture and Planning (Transactions of AIJ) 74, no. 636 (2009): 479–86. http://dx.doi.org/10.3130/aija.74.479.

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6

MA, J. "The Inventory SEG XXVI 139, and the Athenian Asklepieion." Τεκμήρια 9 (January 1, 2008): 7. http://dx.doi.org/10.12681/tekmeria.212.

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7

YOSHITAKE, Ryuichi, Yoshinobu HAYASHIDA, and Juko ITO. "A SURVEY OF THE STOAS OF THE ASKLEPIEION IN MESSENE." Journal of Architecture and Planning (Transactions of AIJ) 69, no. 576 (2004): 207–14. http://dx.doi.org/10.3130/aija.69.207_2.

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8

Müller, Asja. "Von der (Un-)Freiheit der Handlung: Das Asklepieion von Messene." Zeitschrift für archäologische Aufklärung 1, no. 1 (2024): 67–80. http://dx.doi.org/10.14361/zfaa-2024-010107.

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9

Compton, M. T. "The Association of Hygieia with Asklepios in Graeco-Roman Asklepieion Medicine." Journal of the History of Medicine and Allied Sciences 57, no. 3 (2002): 312–29. http://dx.doi.org/10.1093/jhmas/57.3.312.

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10

Przybyłek, Monika. "Sanktuarium Asklepiosa w Epidauros." Collectanea Philologica 14 (January 1, 2011): 105–18. http://dx.doi.org/10.18778/1733-0319.14.09.

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The article brings up the topic of ancient sanctuary of Asclepius in Epidauros, the biggest health centre in ancient Greece. However, enclosing its function to religious and health centre would be huge misunderstanding. Asklepieion was real centre of social and political life. The article discusses multipurpose of sanctuary by analysis of function of the most important buildings in the complex. Furthermore, in sanctuary, there were used contemporary methods of medicine: minor operations, hydrotherapy and treatment by art. Additionally, the theatre could take special place in process of healing

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11

Christopher A. Pfaff. "Late Antique Symbols and Numerals on Altars in the Asklepieion at Epidauros." Hesperia: The Journal of the American School of Classical Studies at Athens 87, no. 2 (2018): 387. http://dx.doi.org/10.2972/hesperia.87.2.0387.

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12

YOSHITAKE, Ryuichi. "HELLENISTIC BUILDING TECHNIQUES OF THE STOAS OF THE ASKLEPIEION AT ANCIENT MESSENE." Journal of Architecture and Planning (Transactions of AIJ) 78, no. 685 (2013): 693–703. http://dx.doi.org/10.3130/aija.78.693.

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13

Konstantinidis, Panagiotis. "What Dreams May Come. An Incubation Relief from the Asklepieion of Epidauros." Kernos, no. 35 (December 31, 2022): 233–61. http://dx.doi.org/10.4000/kernos.4246.

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14

YOSHITAKE, Ryuichi. "STYLISTIC ANALYSIS OF THE ARCHITECTURAL ORNAMENTATION OF THE STOAS OF THE ASKLEPIEION AT ANCIENT MESSENE." Journal of Architecture and Planning (Transactions of AIJ) 78, no. 684 (2013): 497–507. http://dx.doi.org/10.3130/aija.78.497.

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15

Graml, Constanze. "Bendis, Deloptes and Asklepios: Reconsidering Reciprocal Formations of Iconography and Placement of Newcomer Cults in the Piraeus." Acta Archaeologica 93, no. 2 (2024): 471–79. http://dx.doi.org/10.1163/16000390-09401057.

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Abstract In the fifth century BCE, Athenians intensified the worship of non-Athenian and non-Greek deities, a fact which has resulted in massive scholarly attention (Garland 1992; Parker 1996; Neumann 2022). While the legal facet of this procedure has been extensively analysed (Parker 1996; 2011), the spatial aspect of the establishment of new cults – the ‘placemaking’ – has been mainly neglected. This article re-examines the placement of the cults of Asklepios, Bendis and Deloptes, commonly assumed to have been a healing hero and a paredros of Bendis. Based on the iconographical analysis of P

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16

Senseney, John R. "Idea and Visuality in Hellenistic Architecture: A Geometric Analysis of Temple A of the Asklepieion at Kos." Hesperia 76, no. 3 (2007): 555–95. http://dx.doi.org/10.2972/hesp.76.3.555.

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17

YOSHITAKE, Ryuichi, Yoshinobu HAYASHIDA, and Juko ITO. "A STUDY OF THE STOAS OF THE ASKLEPIEION IN ANCIENT MESSENE : Reconstruction of the order and roof structure." Journal of Architecture and Planning (Transactions of AIJ) 69, no. 585 (2004): 207–12. http://dx.doi.org/10.3130/aija.69.207_4.

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18

Varti-Matarangas, Myrsini, and Dionysis Matarangas. "Microfacies analysis and endogenic decay causes of carbonate building stones at the Asklepieion Epidaurus monuments of Peloponnessos, Greece." Journal of Cultural Heritage 1, no. 2 (2000): 165–77. http://dx.doi.org/10.1016/s1296-2074(00)00160-6.

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19

Gaifman, Milette. "Visualized rituals and dedicatory inscriptions on votive offerings to the nymphs." Opuscula. Annual of the Swedish Institutes at Athens and Rome 1 (November 2008): 85–103. http://dx.doi.org/10.30549/opathrom-01-07.

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This article explores the religious meaning of Archaic and Classical dedications with images of rituals (e.g. sacrificial procession, libation) and dedicatory inscriptions. I argue that these objects ought to be treated as meaningful expressions of individuals’ piety rather than as reflections of actual cult practices. I adopt a holistic approach that considers the two components of dedications—images and texts—as inextricably intertwined in the creation of meaning. The argument is exemplified through the examination of dedications to the Nymphs: the so-called Pitsá tablet, Archandros’ relief

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20

Sánchez Hernández, Juan Pablo. "AELIUS ARISTIDES AS TEACHER." Greece and Rome 63, no. 2 (2016): 227–36. http://dx.doi.org/10.1017/s0017383516000085.

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Education was the core activity of the Greek sophists, the πεπαιδευμένοι or ‘those who have received an education’, during the Roman period. Publius Aelius Aristides (c.117–180ce) is by far the best known of them. He studied under the grammarian Alexander of Cotiaeum, received additional training from the sophists Polemo and Herodes Atticus, and then made a successful speaking tour through Asia Minor and Egypt. Aristides’ career seemed assured, with his good connections among the Roman intelligentsia, but a serious illness struck him on his way to the imperial capital. A series of health issue

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21

Price, Martin, and I. Nicolaou. "Paphos, II: The Coins from the House of Dionysus, with an Appendix on the Coins Found in the Odeion, the Gymnasion, and the Asklepieion." Journal of Egyptian Archaeology 80 (1994): 263. http://dx.doi.org/10.2307/3821886.

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22

Kourkoulis, Stavros K., and Nikolaos L. Ninis. "The problem of mechanical compatibility of natural building stones in restoration of monuments. Part I: Composite specimens." Journal of the Mechanical Behaviour of Materials 20, no. 1-3 (2011): 41–53. http://dx.doi.org/10.1515/jmbm.2011.006.

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AbstractThe mechanical compatibility of natural building stones used in the restoration of ancient monuments as substitutes of the authentic material is studied in this short two-paper series. Attention is focused on the porous oolitic limestone of Kenchreae used in the erection of the monuments at the Epidaurean Asklepieion. In Part I experimental results are presented concerning the mechanical properties and constants of both the authentic (ancient and freshly quarried) material and the various stones proposed so far as possible substitutes. It is concluded that only the Kenchreae stone sati

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23

Woodhead, A. Geoffrey. "(S. B.) Aleshire The Athenian Asklepieion: the people, their dedications, and the inventories.Amsterdam: Gieben, 1989. Pp.xii + 385, 12 plates, 3 text figures. Fl./DM 120." Journal of Hellenic Studies 111 (November 1991): 250–51. http://dx.doi.org/10.2307/631947.

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24

Price, Martin. "Book Review: Paphos, II: The Coins from the House of Dionysus, with an Appendix on the Coins Found in the Odeion, The Gymnasion, and the Asklepieion." Journal of Egyptian Archaeology 80, no. 1 (1994): 263–64. http://dx.doi.org/10.1177/030751339408000141.

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25

=Liwerska-Garstecka, Aneta. "The Role of Incubation in Ancient Greek Asklepieions." Athens Journal of History 10, no. 4 (2024): 323–44. http://dx.doi.org/10.30958/ajhis.10-4-4.

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The sanctuaries of Asklepios served a healing function in the Greek world throughout antiquity. In modern historiography, it is believed that the sick were treated there by incubation, i.e., sleeping in the temple to obtain a divinatory dream. However, the sources are not clear on this matter. In this article, I analyse four sources that, in my opinion, are the most representative of the issue of treatment methods in the Asklepieions. From the classical period, inscriptions describing healings from Epidauros and the comedy "Wealth" by Aristophanes are extremely important, while from Roman time

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26

Ahearne-Kroll, Stephen P. "Mnemosyne at the Asklepieia." Classical Philology 109, no. 2 (2014): 99–118. http://dx.doi.org/10.1086/675272.

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27

Galli, Marco. "Adolf Hoffmann: Das Asklepieion. Teil 5. Die Platzhallen und die zugehörigen Annexbauten in römischer Zeit. Unter der Verwendung der Vorarbeiten von Harald Hanson und Willy Zschietzschmann. Mit einem Beitrag von Gioia De Luca zu den Skulpturen aus dem Theater." Gnomon 88, no. 1 (2016): 55–63. http://dx.doi.org/10.17104/0017-1417-2016-1-55.

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28

Varga, Timea. "Aegrescit medendo. Some common diseases among the inhabitants of Roman Dacia." Acta Musei Napocensis 57 (December 12, 2020): 165–85. http://dx.doi.org/10.54145/actamn.i.57.08.

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This study aims to trace a possible list of ailments or diseases that the inhabitants of Dacia might have suffered of during Roman period. The corroboration of the anthropological, archaeological, iconographic and epigraphic sources suggests that eye diseases, musculoskeletal disorders, gallbladder or kidney stones, reproductive system disorders, anorectal diseases and dental problems were common medical conditions among the provincial population. Ultimately, the available sources also reveal that while some patients were willing to undergo surgery, others preferred to appeal to less invasive

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29

Melfi, Milena. "Ritual Spaces and Performances in the Asklepieia of Roman Greece." Annual of the British School at Athens 105 (November 2010): 317–38. http://dx.doi.org/10.1017/s0068245400000447.

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This paper attempts to investigate the existence of performative rituals—such as processions, songs, dances, dramatic enactments of divine myths and genealogies—in sanctuaries of Asklepios during the Roman Imperial period in Greece. Because of their long life and their well-documented ritual practice, the sanctuaries of Athens, Epidauros, and Messene have been selected as case studies. Archaeological, literary, and epigraphical sources are used to identify the nature of the ritual performed, and to assign to them a topographical space within the sacred precinct. The period under consideration

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30

Papadopoulou, Despina, Eleni Likaki, Fotini Soureti, et al. "Assessment of mean glandular dose (MGD) in routine mammography in asklepieio voulas general hospital." Physica Medica 30 (2014): e101-e102. http://dx.doi.org/10.1016/j.ejmp.2014.07.293.

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31

Uzunoğlu, Hüseyin, and N. Eda Akyürek Şahin. "New Greek inscriptions from Akmoneia and its territory." Opuscula. Annual of the Swedish Institutes at Athens and Rome 16 (November 15, 2023): 169–82. http://dx.doi.org/10.30549/opathrom-16-08.

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This paper publishes nine new inscriptions copied during the archaeological surveys conducted in the Phrygian city of Akmoneia and in its territory between 2014 and 2017. Even though there have been no systematic excavations to date, the city is remarkable due to its rich epigraphic documentation. The new finds make a notable contribution to this. Of the nine inscriptions published here, one (No. 1) concerns the erection of the statues of Koros, the goddesses, as well as of the sacred council, by a certain Hierokles, the priest and the agonothete of the Great Asklepieia. In another inscriptio

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32

Angelakis, Andreas N., Georgios P. Antoniou, Christos Yapijakis, and George Tchobanoglous. "History of Hygiene Focusing on the Crucial Role of Water in the Hellenic Asclepieia (i.e., Ancient Hospitals)." Water 12, no. 3 (2020): 754. http://dx.doi.org/10.3390/w12030754.

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Prehistoric Hellenic civilizations like many other civilizations believed in gods and thought they had influence on the everyday life of the people. During the Bronze Ages the explanations of illness and health problems were based on mythological, divine, or religious (i.e., theocratic) reasoning or explanations. However, during the Classical and the Hellenistic periods, the Greeks clearly differentiated their thinking from all other civilizations by inventing philosophy and empirical science. Drains/sewers, baths and toilets and other sanitary installations reflect the high cultural and techn

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Alcock, Susan E. "The Acropolis - Lambert Schneider, Christoph Höcker: Die Akropolis von Athen: antikes Heiligtum und modernes Reiseziel. (Du Mont Dokumente.) Pp. 312; frontispiece, 32 colour, 150 black and white illustrations, 1 map, 1 plan. Cologne: Du Mont, 1990. Paper, DM 39.80. - Sara B. Aleshire: The Athenian Asklepieion: the People, their Dedications, and the Inventories. Pp. xii + 385; 3 illustrations, 12 plates. Amsterdam: J. C. Gieben, 1989. Paper. - Poul Pedersen: The Parthenon and the Origin of the Corinthian Capital. (Odense University Classical Studies, 13.) Pp. 48; 24 illustrations. Odense University Press, 1989. Paper." Classical Review 41, no. 2 (1991): 441–42. http://dx.doi.org/10.1017/s0009840x00280876.

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34

Gioti, O., K. Chavatza, G. Belevonis, et al. "POS0786 UNMET TREATMENT NEEDS IN SYSTEMIC LUPUS ERYTHEMATOSUS (SLE): A CROSS-SECTIONAL ASSESSMENT OF DISEASE ACTIVITY IN SLE PATIENTS DURING THEIR LAST VISIT." Annals of the Rheumatic Diseases 80, Suppl 1 (2021): 646.1–646. http://dx.doi.org/10.1136/annrheumdis-2021-eular.3832.

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Background:The current goal of treatment in SLE is remission or low disease activity (LDA) and prevention of flares, achieved with the lowest possible dose of glucocorticoids. Nevertheless, in current clinical practice a significant number of patients still has active disease.1,2Objectives:To assess the current disease activity state of SLE patients during their most recent visit in two centers (Department of Rheumatology in “Asklepieio” Hospital and Rheumatology Unit in “Attikon” Hospital, both in Athens, Greece).Methods:Cross-sectional study of patients with a diagnosis of SLE for at least o

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35

Tzanis, P., K. Klavdianou, S. Katechis, et al. "AB0238 HEALTH-RELATED QUALITY OF LIFE AND CORRELATION WITH DISEASE ACTIVITY IN PATIENTS WITH RHEUMATOID ARTHRITIS." Annals of the Rheumatic Diseases 81, Suppl 1 (2022): 1246.3–1247. http://dx.doi.org/10.1136/annrheumdis-2022-eular.343.

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BackgroundPatients with active rheumatoid arthritis (RA) are at risk for poor functional outcomes, affecting quality of life (QoL). SF-36 is a validated instrument to measure health-related quality of life (HRQoL) in various domains of physical and mental health1, and has been validated in RA. Nevertheless, data on the impact of RA disease activity on SF-36 scores in Greek patients are lacking.ObjectivesTo compare SF-36 scores in Greek RA patients versus the general population and to assess the impact of disease activity on HRQoL.MethodsCross-sectional study in RA patients followed in the Depa

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36

Pim, Schievink. "Asklepieion of Kos." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12573854.

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The sanctuary of Asklepios, the Greek god of medicine and healing, of Kos is located on a hill approximately 3-4 km outside the ancient city of Kos. This city was founded in 366 BC after synoecism. The sanctuary was excavated by Rudolf Herzog in the beginning of the twentieth century. The excavations were continued by Italian archaeologists. Consisting of three main terraces, this sanctuary overlooks the city of Kos. There are four main building phases: 1) third century BC; 2) second century BC; 3) first century AD; 4) second-third century AD. Lamps found on the middle terrace date to up until

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37

Kostrešević, Milan. "Das Asklepieion in Pergamon zwischen Religion und Medizin." ЧАСОПИС ПРАВОСЛАВНОГ БОГОСЛОВСКОГ ФАКУЛТЕТА СВ ВАСИЛИЈЕ ОСТРОШКИ 8, no. 21 (2022). http://dx.doi.org/10.7251/cpbfsvo2221047.

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In der griechischen Mythologie und Religion war Asklepios der Gott der Medizin, der von Apollo und Koronis abstammte. Seinen Namen erhielt er aufgrund seiner Geburt, da seine Mutter sich einer Gebärmutteröffnung unterziehen musste, um geboren zu werden, was heute als Kaiserschnitt bekannt ist. Asklepios bedeutet eigentlich „öffnen“. Der griechischen Mythologie zufolge wurde er in seiner Ausbildung von dem Zentauren Chiron in der Kunst der Medizin unterrichtet. Durch sein Studium war er in der Kunst der Medizin so bewandert, dass er die Lebenden von den Toten auferwecken konnte. Das Symbol i

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38

"The Asklepieion at Cos." JAMA: The Journal of the American Medical Association 260, no. 4 (1988): 496. http://dx.doi.org/10.1001/jama.1988.03410040068029.

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39

Chaviara-Karahaliou, S. "Eye votives in the Asklepieion of ancient Corinth." Documenta Ophthalmologica 74, no. 1-2 (1990). http://dx.doi.org/10.1007/bf00165671.

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40

Coşkun, Altay. "The Chronology of the Asylia Dossier from Kos Revisited in Light of Some Recent Epigraphic Discoveries." Journal of Philia, December 1, 2021. http://dx.doi.org/10.36991/philia.202102.

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While the Third Syrian War was raging, the Koans deployed substantial diplomatic efforts to have the asylia of their Asklepieion and the panhellenic penteteric games recognized throughout the Mediterranean world. In the 1950s, Günther Klaffenbach and Mortimer Cham-bers presented what was to become the consensus chronology: they saw the theoroi visit sev-eral royal courts and many more Greek poleis largely in summer 242 BCE, before the first games were held at Kos around May 241 BCE. This consensus has now been challenged by Dimitris Bosnakis and Klaus Hallof (Chiron 50, 2020, 287–326), who sug

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41

Chaniotis, Angelos. "Hellenistic Lasaia (Crete) a dependent polis of Gortyn. New epigraphic evidence from the Asklepieion near Lasaia,." EULIMENE, December 31, 2000, 55–60. http://dx.doi.org/10.12681/eul.32683.

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Ziegelstempel, die 1987 im Tal von Agia Kyriake bei Lasaia (Kaloi Limenes) gefunden wurden, nennen Zenas, Sohn des Apellonios. Dieser Mann war verantwortlich oder trug die Kosten für den Bau oder die Restaurierung eines dem Asklepios geweihten Bauwerkes (SEG XLII 804, spätes 2. Jh. v. Chr.). Er kann mit dem gortynischen Magistraten Zenas, Sohn des Apellonios, identifiziert werden, der in einer Inschrift aus dem Pythion von Gortyn genannt wird (I.Cret. IV 251, spätes 2. Jh. v. Chr). Unabhängig davon, ob Zenas als gortynischer Beamter oder als Privatperson im Asklepieion bei Lasaia tätig war, de

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42

Kuzmin, Yuri N. "After Pyrrhos." Karanos. Bulletin of Ancient Macedonian Studies, November 8, 2024, 59–79. http://dx.doi.org/10.5565/rev/karanos.134.

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The paper examines the relations between the Antigonids and the Aiakids during the forty years after the death of Pyrrhos (272) until the fall of the Molossian monarchy in the late 230s. Alexander II and a few of his successors ruled in Epeiros at that time; Antigonos II Gonatas and his son Demetrios II reigned in Macedonia. The main concerns of this article are a supposed peace treaty between the Antigonids and the Aiakids in 272 (and who signed it from the Epeirote side), the military conflict between Alexander II and the Antigonids during the Chremonidean War, the recognition of the asylia

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43

Vasilodimitrakis-Hart, Seraphina. "ἄριστον μέν ὕδωρ: An Examination of the Public Waterworks in Athens in the Early 5thC BCE". Past Imperfect 23 (30 листопада 2021). http://dx.doi.org/10.21971/pi29374.

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This article examines the design and social impact of waterways in Athens in the early 5thC BCE. While the Athenian political landscape transitioned from a series of tyrannies to democracy at the end of the Archaic period (ca. 650-480 BCE), the archaeological record also shows widespread innovation in the development of public water systems, particularly in sanitation and water supply. A movement away from buildings constructed by the Athenian tyrants facilitated the development of the Classical Agora and the creation of new public-use spaces and structures, like the Southeast Fountain House a

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44

WICKKISER, Bronwen L. "Chronicles of Chronic Cases and Tools of the Trade at Asklepieia." Archiv für Religionsgeschichte 8, no. 1 (2006). http://dx.doi.org/10.1515/9783110233834.25.

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45

Francica, Claire. "Votives From Malta in Sandplay Therapy." Journal of Sandplay Therapy 30, no. 1 (2021). http://dx.doi.org/10.61711/jst.2021.30.1.726.

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This article comes from a presentation from Dreaming with the Hands—the 25th Congress of the International Society for Sandplay Therapy, Berlin, 2019. The author explores the ancient hypogea of Malta as well as votives such as the "Sleeping Lady." She also discusses the asklepieions of Greece and "temple sleep." Dr. Francica presents the therapeutic work of two clients—adult and adolescent—who experienced excruciating physical and psychological pain both in their daily lives and as expressed in their sandplay scenes. Their intense and unrelenting suffering was so persistent within the analytic

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