healing cult of asklepios at the sanctuary in epidaurus
In a small valley in the Peloponnesus, the healing cult of Asklepios, the god of medicine, developed out of a much earlier cult of the god Apollo. During the 6th century BC at the latest, this cult became the official cult of the city state of Epidaurus (in southern Greece). People visited a sanctuary of Asklepios when the were ill, or perhaps, when a family member was ill. There they asked Asklepios to help them or to cure them. When they were cured, people left dedicating gifts (votive gifts) at the sanctuary to thank the god. The sanctuary at Epidaurus became the most important healing centre in the Classical world. In the 4th century BC the whole sanctuary was enlarged. It became a complex with all kinds of monumental buildings, e.g. a temple of Asklepios and hospital buildings. The whole complex was devoted to three healing gods: Asklepios, Apollo and Hygieia.
At different sanctuaries, scholars found signs for rivalry between visitors of those sanctuaries. Everyone wanted to give a more precious gift than someone before him. I want to figure out whether votive gifts found in Epidaurus show us the same pattern. And if there is evidence, what kind of evidence do we have? Perhaps rivalry wasn't that important in the healing cult of Asklepios, because people only wanted to be cured.
At different sanctuaries, scholars found signs for rivalry between visitors of those sanctuaries. Everyone wanted to give a more precious gift than someone before him. I want to figure out whether votive gifts found in Epidaurus show us the same pattern. And if there is evidence, what kind of evidence do we have? Perhaps rivalry wasn't that important in the healing cult of Asklepios, because people only wanted to be cured.
Healing cult of Asklepios
There are different forms of the healing cults, connected to different healing gods. One of those cults is the cult of Asklepios. When someone was ill or a family member was ill, or when someone had another medical problem, he or she could go to a sanctuary of Asklepios. There priests and other people who worked in and around the temple, like doctors, helped and guided those people during the time they spent at the sanctuary. People hoped Asklepios could help or heal them. The most common ritual method of healing was through incubation (sleeping in a temple). After a question or request to Asklepios people spent one or more nights in a building near the temple (enkoimeterion) and waited for an answer or a cure. It is said Asklepios appeared to the sick in their dreams and cured them.
The early history of the cult of Asklepios is uncertain. There is discussion among scholars about whether Asklepios is to be regarded as a hero or as a real person, a doctor. Myths gave him the status of a hero, a person standing between humans and gods. Heroes were usually connected with a specific (sacred) place.
The first signs for the cult of Asklepios date from the 5th century BC and come from Epidaurus. Here in the late archaic period at the foot of a hill the cult of Asklepios developed out of a much earlier cult of Apollo. There is evidence for this cult dating from the second millennium BC. The cult of Asklepios expanded throughout the whole Greek and later on the Roman world.
There are different forms of the healing cults, connected to different healing gods. One of those cults is the cult of Asklepios. When someone was ill or a family member was ill, or when someone had another medical problem, he or she could go to a sanctuary of Asklepios. There priests and other people who worked in and around the temple, like doctors, helped and guided those people during the time they spent at the sanctuary. People hoped Asklepios could help or heal them. The most common ritual method of healing was through incubation (sleeping in a temple). After a question or request to Asklepios people spent one or more nights in a building near the temple (enkoimeterion) and waited for an answer or a cure. It is said Asklepios appeared to the sick in their dreams and cured them.
The early history of the cult of Asklepios is uncertain. There is discussion among scholars about whether Asklepios is to be regarded as a hero or as a real person, a doctor. Myths gave him the status of a hero, a person standing between humans and gods. Heroes were usually connected with a specific (sacred) place.
The first signs for the cult of Asklepios date from the 5th century BC and come from Epidaurus. Here in the late archaic period at the foot of a hill the cult of Asklepios developed out of a much earlier cult of Apollo. There is evidence for this cult dating from the second millennium BC. The cult of Asklepios expanded throughout the whole Greek and later on the Roman world.
Sanctuary of Asklepios at Epidaurus
During the 6th century BC at the latest, the healing cult of Asklepios became the official cult of the city state of Epidaurus. Its principal monuments, e.g. the asklepieion (the temple dedicated to Asklepios) and the enkoimeterion (the place where people could spent a few nights) date from the 4th century BC. The whole complex was devoted to Asklepios and two other healing gods: Apollo (his father) and Hygieia (one of his daughters).
The most important part of the whole sanctuary was the asklepieion. Although there were more asklepieia (plural of asklepieion) throughout the Greek world, for example at Kos and in Pergamum, the one at Epidaurus became the most celebrated healing center of the Classical world. It had a big enkoimeterion, 160 people could stay there at the same time.
The healing cult of Asklepios brought prosperity to the city of Epidaurus in the 5th and 4th century BC. Due to this prosperity there was enough money to construct civic
Location of the city of Epidaurus, Greece monuments at the sanctuary. There came for example a huge theatre for festivals, which is
Source: The Ancient Theatre archieve, url: described by Pausanias, a ceremonial banqueting hall, baths, a gymansion (a place for sports and
http://www.whitman.edu/theatre/theatretour/epidaurus/maps/epidaurus.map.htm education) and temples for the three gods who were worshipped at Epidaurus: Click on the following link to enlarge the picture: Asklepios, Apollo and Hygieia.
http://weebly-file/2/5/0/0/25006673/epidaurus_map.jpg
During the 6th century BC at the latest, the healing cult of Asklepios became the official cult of the city state of Epidaurus. Its principal monuments, e.g. the asklepieion (the temple dedicated to Asklepios) and the enkoimeterion (the place where people could spent a few nights) date from the 4th century BC. The whole complex was devoted to Asklepios and two other healing gods: Apollo (his father) and Hygieia (one of his daughters).
The most important part of the whole sanctuary was the asklepieion. Although there were more asklepieia (plural of asklepieion) throughout the Greek world, for example at Kos and in Pergamum, the one at Epidaurus became the most celebrated healing center of the Classical world. It had a big enkoimeterion, 160 people could stay there at the same time.
The healing cult of Asklepios brought prosperity to the city of Epidaurus in the 5th and 4th century BC. Due to this prosperity there was enough money to construct civic
Location of the city of Epidaurus, Greece monuments at the sanctuary. There came for example a huge theatre for festivals, which is
Source: The Ancient Theatre archieve, url: described by Pausanias, a ceremonial banqueting hall, baths, a gymansion (a place for sports and
http://www.whitman.edu/theatre/theatretour/epidaurus/maps/epidaurus.map.htm education) and temples for the three gods who were worshipped at Epidaurus: Click on the following link to enlarge the picture: Asklepios, Apollo and Hygieia.
http://weebly-file/2/5/0/0/25006673/epidaurus_map.jpg
Votive gifts for Asklepios
For the goodwill of the gods, people took dedicating gifts (votive gifts) with them when they visited a sanctuary. More general information on votive gifts, can be found here. There is evidence for rivalry between visitors at many sanctuaries. Everyone wanted to give the gods a more precious gift than everyone before him. Is there evidence for this rivalry from the inscriptions and archaeological material found at the sanctuary of Asklepios in Epidaurus? I can imagine people only visited the sanctuary to be cured and thank the god for curing them.
When patients were cured, they often left dedicating gifts (votive offerings) at a sanctuary of Asklepios. Here I will only take a look at the sanctuary of Epidaurus. A lot of gifts dedicated to Asklepios were depictions of the body part which had been cured. There is also evidence for gifts that depict a sacrifice and gifts that depict Asklepios, sitting next to the patient he cures.
In Epidaurus two stèles are found (a stèle is a stone or wooden slab erected as a monument) with a total of 43 inscriptions on it. In these inscriptions people thank Asklepios for healing them or a family member. There are all kinds of diseases and other medical problems found in the inscriptions, for example blindness, paralysis and even women that were pregnant for three or five years. In a few of these inscriptions a patient was cured by a dog or a snake (the animals belonging to Asklepios).
Next to the stèles there is evidence for other dedicating gifts, like relief plaques. On these kind of plaques we can see Asklepios healing a patient. Sometimes Asklepios is depicted together with other gods, like his daughter Hygieia or his sons. At other relief plaques we see depictions of parts of the body.
Now let's take a look at the following images. From left to right we see: 1) a simple depiction of Asklepios healing a patient, Hygieia is standing behind him, 2) a depiction of man (perhaps Asklepios himself) with a very large leg; 3) a more detailed depiction of Asklepios healing a patient. Left to the bed we see some other persons, probably family members, 4) a depiction of large ears. One depiction is bigger and more detailed than another one. Different materials could be used too. The bigger and the more detailed a depiction is and the more expensive the material was (like stone or marble), the more expansive it must have been to make it. When visitors saw differences in how expansive depictions were, it is possible that they wanted to compete with the people who came before him.
For the goodwill of the gods, people took dedicating gifts (votive gifts) with them when they visited a sanctuary. More general information on votive gifts, can be found here. There is evidence for rivalry between visitors at many sanctuaries. Everyone wanted to give the gods a more precious gift than everyone before him. Is there evidence for this rivalry from the inscriptions and archaeological material found at the sanctuary of Asklepios in Epidaurus? I can imagine people only visited the sanctuary to be cured and thank the god for curing them.
When patients were cured, they often left dedicating gifts (votive offerings) at a sanctuary of Asklepios. Here I will only take a look at the sanctuary of Epidaurus. A lot of gifts dedicated to Asklepios were depictions of the body part which had been cured. There is also evidence for gifts that depict a sacrifice and gifts that depict Asklepios, sitting next to the patient he cures.
In Epidaurus two stèles are found (a stèle is a stone or wooden slab erected as a monument) with a total of 43 inscriptions on it. In these inscriptions people thank Asklepios for healing them or a family member. There are all kinds of diseases and other medical problems found in the inscriptions, for example blindness, paralysis and even women that were pregnant for three or five years. In a few of these inscriptions a patient was cured by a dog or a snake (the animals belonging to Asklepios).
Next to the stèles there is evidence for other dedicating gifts, like relief plaques. On these kind of plaques we can see Asklepios healing a patient. Sometimes Asklepios is depicted together with other gods, like his daughter Hygieia or his sons. At other relief plaques we see depictions of parts of the body.
Now let's take a look at the following images. From left to right we see: 1) a simple depiction of Asklepios healing a patient, Hygieia is standing behind him, 2) a depiction of man (perhaps Asklepios himself) with a very large leg; 3) a more detailed depiction of Asklepios healing a patient. Left to the bed we see some other persons, probably family members, 4) a depiction of large ears. One depiction is bigger and more detailed than another one. Different materials could be used too. The bigger and the more detailed a depiction is and the more expensive the material was (like stone or marble), the more expansive it must have been to make it. When visitors saw differences in how expansive depictions were, it is possible that they wanted to compete with the people who came before him.
Relief plaques and votive offerings from Epidaurus, Sources: (from left to right): Antiqua Medicina, url: http://exhibits.hsl.virginia.edu/antiqua/healercults/ (two images); Lapwing's Weblog, dedicating gifts found at the sanctuary of Epidaurus, nowadays the gifts can be found in the Archaeological Museum of Epidaurus Museum, url: http://lapwing.wordpress.com/category/history/ (two images)
Conclusion:
When we take a close look at inscriptions and dedicating gifts, I believe we can say there was rivalry between visitors of the sanctuary of Epidaurus. In the inscriptions we see miraculous healings: women who were pregnant for three or even five years, someone who was blind spent a night at the temple and the next day he could see. This all seems pretty unbelievable to me. I believe the people who wanted to make an insription wanted to exaggerate. Asklepios could help a woman who was pregnant for three years, next time he could even help a woman who was pregnant even longer.
There are also differences in votive gifts. One dedicating gifts in more detailed and perhaps also made out of a better material than another one, like the two scenes above in which Asklepios is healing a patient. The bigger and the more detailed a depiction is and the better the material of the relief was, the more expansive it must have been to create it.
Everyone came to Epidaurus to become healthy again, but after that, people wanted to dedicate a gift as precious as possible to Asklepios. When visitors saw differences in how expensive depictions were, it is possible that they wanted to compete with the people who came before him by giving an even more precious gift.
When we take a close look at inscriptions and dedicating gifts, I believe we can say there was rivalry between visitors of the sanctuary of Epidaurus. In the inscriptions we see miraculous healings: women who were pregnant for three or even five years, someone who was blind spent a night at the temple and the next day he could see. This all seems pretty unbelievable to me. I believe the people who wanted to make an insription wanted to exaggerate. Asklepios could help a woman who was pregnant for three years, next time he could even help a woman who was pregnant even longer.
There are also differences in votive gifts. One dedicating gifts in more detailed and perhaps also made out of a better material than another one, like the two scenes above in which Asklepios is healing a patient. The bigger and the more detailed a depiction is and the better the material of the relief was, the more expansive it must have been to create it.
Everyone came to Epidaurus to become healthy again, but after that, people wanted to dedicate a gift as precious as possible to Asklepios. When visitors saw differences in how expensive depictions were, it is possible that they wanted to compete with the people who came before him by giving an even more precious gift.
Images on the top of the page:
Left: Drawing of Asklepios healing a patient (a girl or a woman), Source: Third Eye Communication, A place of inspiration & Growth, url:
http://thirdeyeforums.com/group/gods-and-goddesses/forum/topics/asclepius
Right: Part of the theater at Epidaurus, Source: UNESCO World Heritage, url:http://whc.unesco.org/en/list/491
Rightmost: Asklepios, the Greek god of medicine and healing, Source: http://nl.wikipedia.org/wiki/Asclepius
References:
- Brill’s New Pauly, ‘Asclepius’, Brill Online, 2013, url: http://referenceworks.brillonline.com/entries/brill-s-new-pauly/asclepius-e203800?s.num=2&s.q=asclepius
- Edelstein, E.J. and Edelstein L. 1998, Asclepius, collection and interpretation of the testimonies, London.
- UNESCO World Heritage, ‘Sanctuary of Asklepios at Epidaurus’, url: http://whc.unesco.org/en/list/491
- Wickkiser, B.L.2008, Asklepios, Medicine and the Politics of Healing in Fifth-century Greece, Baltimore.
Written by MD
Left: Drawing of Asklepios healing a patient (a girl or a woman), Source: Third Eye Communication, A place of inspiration & Growth, url:
http://thirdeyeforums.com/group/gods-and-goddesses/forum/topics/asclepius
Right: Part of the theater at Epidaurus, Source: UNESCO World Heritage, url:http://whc.unesco.org/en/list/491
Rightmost: Asklepios, the Greek god of medicine and healing, Source: http://nl.wikipedia.org/wiki/Asclepius
References:
- Brill’s New Pauly, ‘Asclepius’, Brill Online, 2013, url: http://referenceworks.brillonline.com/entries/brill-s-new-pauly/asclepius-e203800?s.num=2&s.q=asclepius
- Edelstein, E.J. and Edelstein L. 1998, Asclepius, collection and interpretation of the testimonies, London.
- UNESCO World Heritage, ‘Sanctuary of Asklepios at Epidaurus’, url: http://whc.unesco.org/en/list/491
- Wickkiser, B.L.2008, Asklepios, Medicine and the Politics of Healing in Fifth-century Greece, Baltimore.
Written by MD