Offrande [Sacrifice] à Esculape, a drawing engraved by Céleste Cholé-Moutet after Sacrifice à Esculape, painting by Gustave Popelin, printed in Cigale au Salon de 1882 by Emmanuel Duclos, Paris, éd. Ludovic Baschet, page 98. Public Domain. File:Offrande à Esculape Gustave Popelin.png - Wikimedia Commons

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Abbreviation: L&S = Greek-English Lexicon by H.G. Liddell and R. Scott, 1843; we are using the 1996 Clarendon Press edition [Oxford])

Aesculapius - (Esculapius or Asclepius) Aesculapius is the Roman name for Asklipiós. Cf. Esculapius.
Aglaópis - (aglaopes; Gr. Ἀγλαόπης, ΑΓΛΑΟΠΗΣ) Aglaópais is an epithet of Asklipiós in Lakohnía (Laconia; Gr. Λακωνία). (Ἡσύχιος v. Wilamowitz Ἴσυλλος 92)

Aglaopes - See Aglaópis.

Agnítas - (Gr. αγνίτας, ΑΓΝΙΤΑΣ) 
Agnítas is an epithet of Asklipiós from a wooden (ed. willow, vitex agnus-castus) statue of the God in Sparta. (Παυσανίας 3.14.7.)

Archagetas - See Arkhayǽtas.

Arkhayǽtas - (archagetas; Gr. ἀρχαγέτας, ΑΡΧΑΓΕΤΑΣ) Arkhayǽtas, meaning founder, is an epithet of Asklipiós from Phohk
ís (Phocis; Gr. Φωκίς). (Παυσανίας 10.32.12.)

Asclepius - See Asklipiós

Asklipiós - (Asclepius; Gr. Ἀσκληπιός, ΑΣΚΛΗΠΙΟΣ) Asklipiós is the principal name of the God, the great physician and son of Apóllohn.
- "Formerly he was called Epios (ed. 
ἤπιος, gentle), on account of his gentleness and calmness, but after he had cured Askles (Gr. Ἄσκλης), the tyrant of Epidaurus (Gr. Ἐπίδαυρος), who suffered seriously from ophthalmia (ed. a particular inflammation of the eye), he was called Asklepios because he had healed Askles." (271. Scholia in Lycophronem, Ad Alexandram, 1054. Found in Asclepius: Collection and Interpretation of the Testimonies by Emma J. Edelstein and Ludwig Edelstein, 1945, 1998, John Hopkins, Baltimore MD and London England, pp. 125-126)

Asclepius - See Asklipiós.

Aulonius - See Avlohníos.

Avlohníos - (Aulonius; Gr. Αὐλωνίος, ΑΥΛΩΝΙΟΣ) Avlohníos is an epithet of Asklipiós from the valley of Avlón (Aulon; Gr. Αὐλών) in the northwest of Mæssinía (Messenia; Gr. Μεσσηνία) where stood a temple to the God. (Παυσανίας 4.36.7)

Caüsios - See Kaousíos.

Coronides - See Koronídis.

Cotylaeus - See Kotylǽohs.

Demenetes - See Dimainǽtos.

Dimainǽtos - (Demenetes; Gr. Δημαινέτος, ΔΗΜΑΙΝΕΤΟΣ) Dimainǽtos is a name of Asklipiós, after Dimainǽtis (Demaenetes; Gr. Δημαινέτης), who founded a temple to the God near the river Alpheiós (Alpheus; Gr. Αλφειός), already in ruins when Pafsanías saw it. (Παυσανίας 6.21.4)

Êpios - See Ípios.

Esculapius - Esculapius is the Roman name for Asklipiós. Cf. 

Esplace - Esplace is the Etruscan name for Asklipiós.

Gortýnios - (Gortynius; Gr. Γορτύνιος, ΓΟΡΤΥΝΙΟΣ) Gortýnios is a name of Asklipiós used at a temple dedicated to him at Titáni (Titane; Gr. Τιτάνη) in Sikyóhnia (Sicyonia; Σικυώνια). The temple was built by Alæxánohr (Alexanor; Gr. Ἀλεξάνωρ), the son of Makháohn (Machaon; Gr. Μᾰχάων), who is son of Asklipiós. (Παυσανίας 2.11.5 & 8)

Gortynius - See Gortýnios.

Hagnitas - See Agnítas.

Iatrós - (jatros; Gr. ἰατρὸς, ΙΑΤΡΟΣ) Iatrós is a name of Asklipiós, meaning one who heals, physician or surgeon. (Παυσανίας 2.26.9)

Ípios - (epios; Gr. ἴπιος, ΗΠΙΟΣ) Ípios is an epithet of Asklipiós meaning gentle, kind. Cf. Asklipiós.

Kaousíos - (Caüsios; Gr. Καουσίος, ΚΑΟΥΣΙΟΣ) Asklipiós was called Kaousíos after the village Kaous (Caüs; Gr. 
Καοῦς. Pronounced: kah-OOS). (Παυσανίας 8.25.1)

Koronídis - (Coronides; Gr. Κορωνίδης, ΚΟΡΩΝΙΔΗΣ) Koronídis is an epithet of Asklipiós, after his mother Korohnís (Coronis; Gr. Κορωνίς).

Kotylǽohs - (cotylaeus; Gr. κοτυλέως, ΚΟΤΥΛΕΩΣ. Also 
κοτυλεύς.) Kotylǽohs (of the hip-joint) is a title of Asklipiós, used at his temple near the river Evróhtas (Eurotas; Gr. Ευρώτας). The temple was built by Iraklís (Hercules; Gr. Ἡρακλῆς) in gratitude for being healed of a wound in the hip-joint, damaged in a contest with Ippokóöhn (Hippocoon; Gr. Ἱπποκόων) and his sons. (Παυσανίας 3.19.7)

Kýros - (cyrus; Gr. κῦρος, ΚΥΡΟΣ) Kýros is a title of Asklipiós meaning the supreme authority, from his temple at 
Pællíni (Pellene; Gr. Πελλήνη) where there had been many cures. (Παυσανίας 7.27.11)

Paián - (Gr. Παιάν, ΠΑΙΑΝ) Lexicon entry: —Paean or Paeon, the physician of the Gods. 2. title of Apollo; also of other Gods, Ἀσκληπιὸς; of Zeus at Rhodes; of Dionysus; of Helios. 3. physician, healer. b. saviour, deliverer. II. choral song, addressed to Apollo or Artemis, in thanksgiving for deliverance from evil; addressed to other Gods, as to Poseidon after an earthquake. 2. song of triumph after victory. 3. any solemn song or chant, esp. on beginning an undertaking. (L&S, abbreviated for simplicity.)

Paidós - (paidos; Gr. παιδός, ΠΑΙΔΟΣ) Paidós is a name of Asklipiós meaning Boy, after a sanctuary to the God as a boy at the tomb of Trygon, his nurse. (Παυσανίας 8.32.5) Cf. 
Salutifer Puer.

Philólaos - (philolaus; Gr. φιλόλαος, ΦΙΛΟΛΑΟΣ) Philólaos is a title of Asklipiós meaning loving the people, a name by which he was worshipped at one of his temples in 
Lakohnía (Laconia; Gr. Λακωνία). (Παυσανίας 3.22.9)

Philolaus - See Philólaos.

Phoebigena - (Lat) Phoebigena is an epithet of Asklipiós meaning son Apollo. (
Vergil Aeneid 7.773)
- Etym.: although Phoebigena is a Latin word, it's roots are Greek: Φοῖβος "shining" + γέννα "birth," thus born of Apóllohn

Pyrphóros - (Gr. πυρφόρος, ΠΥΡΦΟΡΟΣ) fire-bearing, especially of lightning. epith. of several divinities, as of Zeus in reference to his lightnings, of Demeter, prob. in reference to the torches used by her worshippers; similarly of Demeter and Persephone; of Eros. 2. bearer of sacred fire in the worship of Asclepius; of the Syrian Goddess. (L&S, edited for simplicity)

Salutifer Puer - (Lat) Salutifer Puer is a name of Asklipiós meaning health-bearing boy. (
A Classical Manual, Being a Mythological, Historical, and Geographical Commentary on Pope's Homer, and Dryden's Æneid of Virgil, 1833.  John Murray, Albemarle St. [London] p. 155). Cf. Paidós.

Sohtír - (soter; Gr. σωτήρ, ΣΩΤΗΡ) Lexicon entry: σωτήρ, ῆρος, , voc. σῶτερ: poet. σᾰωτήρ saviour, deliverer. 2. epith. of Ζεύς; to whom persons after a safe voyage offered sacrifice; to Ζεὺς Σωτήρ the third cup of wine was dedicated; to drink this cup became a symbol of good luck, and the third time came to mean the lucky time; and Zeus was himself called τρίτος σ. b. epith. of other Gods, as of Apollo; of Hermes; of Asclepios; of the Dioscuri; even with fem. deities, Τύχη σωτήρ, for σώτειρα: generally, of guardian or tutelary Gods. (L&S p. 1751, left column, edited for simplicity.)

Triccaeus - See Trikkaios.

Trikkaios - (Triccaeus; Gr. Τρικκαίος, ΤΡΙΚΚΑΙΟΣ) Trikkaios is a title of Asklipiós, a name he was called in a temple in Mæssinía (Messenia; Gr. Μεσσηνία), this temple copied from one in Tríkka (Tricca; Gr. Τρίκκα) in Thæssalía (Thessaly; Gr. Θεσσαλία). (Στράβων Γεωγραφικά 8.4.4)

The story of the birth of the GodsOrphic Rhapsodic Theogony.
We know the various qualities and characteristics of the Gods based on metaphorical stories: Mythology
Dictionary of terms related to ancient Greek mythology: Glossary of Hellenic Mythology.

Introduction to the Thæí (the Gods): The Nature of the Gods.
How do we know there are Gods? Experiencing Gods.

The logo to the left is the principal symbol of this website. It is called the CESS logo, i.e. the Children of the Earth and the Starry Sky. The Pætilía (Petelia, Πετηλία) and other golden tablets having this phrase (Γῆς παῖς εἰμί καὶ Οὐρανοῦ ἀστερόεντος) are the inspiration for the symbol. The image represents this idea: Earth (divisible substance) and the Sky (continuous substance) are the two kozmogonic substances. The twelve stars represent the Natural Laws, the dominions of the Olympian Gods. In front of these symbols is the seven-stringed kithára (cithara, κιθάρα), the lyre of Apóllohn (Apollo, Ἀπόλλων). It (here) represents the bond between Gods and mortals and is representative that we are the children of Orphéfs (Orpheus, Ὀρφεύς).

PLEASE NOTE: Throughout the pages of this website, you will find fascinating stories about our Gods. These narratives are known as 


, the traditional stories of the Gods and Heroes. While these tales are great mystical vehicles containing transcendent truth, they are symbolic and should not be taken literally. A literal reading will frequently yield an erroneous result. The meaning of the myths is concealed in code. To understand them requires a key. For instance, when a God kills someone, this usually means a transformation of the soul to a higher level. Similarly, sexual union with a God is a transformation.

The story of the birth of the Gods: Orphic Rhapsodic Theogony.
We know the various qualities and characteristics of the Gods based on metaphorical stories: Mythology
Dictionary of terms related to ancient Greek mythology: Glossary of Hellenic Mythology.

SPELLING: uses the Reuchlinian method of pronouncing ancient Greek, the system preferred by scholars from Greece itself. An approach was developed to enable the student to easily approximate the Greek words. Consequently, the way we spell words is unique, as this method of transliteration is exclusive to this website. For more information, visit these three pages: 

Pronunciation of Ancient Greek        


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DISCLAIMER: The inclusion of images, quotations, and links from outside sources does not in any way imply agreement (or disagreement), approval (or disapproval) with the views of by the external sources from which they were obtained.

Further, the inclusion of images, quotations, and links from outside sources does not in any way imply agreement (or disagreement), approval (or disapproval) by of the contents or views of any external sources from which they were obtained.

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For answers to many questions: Hellenismos FAQ

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