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ASKLIPIÓS - ΑΣΚΛΗΠΙΟΣ


HellenicGods.org

ORPHIC HYMN TO ASKLIPIÓS

Great Esculapius, skill'd to heal mankind, 
All-ruling Pæan, and physician kind; 
Whose arts medic'nal, can alone assuage 
Diseases dire, and stop their dreadful rage: 
Strong lenient God, regard my suppliant pray'r, 
Bring gentle Health, adorn'd with lovely hair; 
Convey the means of mitigating pain, 
And raging, deadly pestilence restrain. 
O pow'r all-flourishing, abundant, bright, 
Apollo's honor'd offspring, God of light; 
Husband of blameless Health, the constant foe 
Of dread Disease the minister of woe: 
Come, blessed saviour, and my health defend, 
And to my life afford a prosp'rous end.
(trans. Thomas Taylor, 1792)

The Orphic Hymn to Asklipiós recommends an incense offering of Mánna to the God.


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Asklipiós
 - (Asclepius; Gr. Ἀσκληπιός, ΑΣΚΛΗΠΙΟΣ. Pronounced: ahs-klee-pee-OHS', with the accent on the final syllable.

Asklipiós is an important deity of Ællinismόs (Hellenismos; Gr. Ἑλληνισμός), the ancient Greek religion, and a great God of Medicine and Healing. 

Asklipiós is listed in the Hippocratic Oath second only to Apóllohn (Apollo; Gr. Ἀπόλλων): "I SWEAR by Apollo the physician, and Aesculapius, and Health (Gr. Ὑγεία), and All-heal (Gr. Πανάκεια), and all the Gods and Goddesses, that, according to my ability and judgment, I will keep this Oath..." (translated by Francis Adams). 

According to the mythology, Asklipiós is the son of Apóllohn and the Trikkaian princess Korohnís (Coronis; Gr. Κορωνίς), but there are conflicting stories:

"This oracle most clearly proves that Asclepius was not the son of Arsinoë (ed. ArsinóiGr. Αρσινόη), but that Hesiod (ed. Isíodos; Gr. Ἡσίοδος) or one of Hesiod's interpolators composed the verses to please the Messenians.

Some say (Asclepius) was the son of Arsinoë, others of Coronis. But Asclepiades (ed. Asklipiádis; Gr. Ἀσκληπιάδης) says that Arsinoë was the daughter of Leucippus (ed. Léfkippos; Gr. Λεύκιππος), Perieres' (ed. Pæriíris; Gr. Περιήρης) son, and that to her and Apollo, Asclepius and a daughter, Eriopis (ed. ÆrióhpisGr. Εριωπις), were born:

'And she bare in the palace Asclepius, leader of men, and Eriopis with the lovely hair, being subject in love to Phoebus (ed. Apóllohn).'

And of Arsinoë likewise:

'And Arsinoë was joined with the son of Zeus (ed. Zefs; Gr. Ζεύς) and Leto (ed. Litóh; Gr. Λητώ) and bare a son Asclepius, blameless and strong.'[1]


The Daughters and Sons of Asklipiós


Asklipiós is the husband of Ipióni (Epione; Gr. Ἠπιόνη) by whom he has six daughters, all Goddesses: 

Aglaia (Aglæa or Ægle; Gr. Ἀγλαΐα) Radiance of Health 

Akæsóh (Akeso; Gr. Ἀκεσώ) Healing 

Yyeia (Hygeia; Gr. Ὑγεία) Good Health 

Iasóh (Gr. Ἰασώ) Remedy 

Meditrina (? - Roman, perhaps the Greek Goddess Jaso) Restoration

Panákeia (Panacea; Gr. Πανάκεια) All-Healing 


Asklipiós also has sons

Makháohn (Makhaon; Gr. Μαχάων) and Podaleirios (Podalirius; Gr. Ποδαλείριος), Greek surgeons during the siege of Troy.  

According to Pafsanías (Pausanias; Gr. Παυσανίας), Asklipiós had a son named Áratos (Aratus; Gr. Ἄρατος) by Aristodáma (Aristodama; Gr. Ἀριστοδάμα). 

There is a God mentioned as a son of Asklipiós, Tælæsphóros (Telesphorus; Gr. Τελεσφόρος) [Paus. ii. 11.7]. The name Tælæsphoros means "he who brings completion" because he is the recovery from illness. Tælæsphóros is represented in iconography as a dwarf wearing a hood or cap.  


The Deification of Asklipiós

The mother of Asklipiós, Korohnís, died in childbirth. Apóllohn saved the child by cutting him from the womb, hence his name Asklipiós, "to cut open."  He was raised by Kheirohn (Chiron; Gr. Χείρων), the Kǽntavri (Centaur; Gr. Κένταυροι), who taught him the art of medicine. According to a familiar version of his mythology, Asklipiós became such a skilled physician that he brought a dead man back to life, causing Aidohnéfs (Aidoneus = Pluto = Hades; Gr. Ἀϊδωνεύς) to complain to Zefs (Zeus; Gr. Ζεύς). In response to this objection of the God, Zefs then killed Asklipiós with a thunderbolt, resulting in his deification.  


The Cult of Asklipiós

Asklipiós enjoyed cultus throughout the ancient world; his principal shrine was at Æpídavros (Epidaurus; Gr. Επίδαυρος).
 
Temples of Asklipiós were great centers of healing; they were known as Asklipieion (Asklepion; Gr. Ἀσκληπιεῖον. Pronounced: ahs-klee-pee-EE-ohn)

At these hospices, patients would be treated by priests known as Asklipiádæ (Asklepiadae; Gr. Ἀσκληπιάδαι. plural). [2] The title Asklipiádis (Asklepiades; Gr. Ἀσκληπιάδης. singular) means "son of Asklipiós," hence it is the name for a physician/priest of Asklipiós. The method of healing at these temples would involve dreams which the patient had while visiting; these dreams were interpreted by the priests, and usually the cure was suggested in the dream. The practice of dream interpretation is known as Oneirokrisía (Oneirocrisia; Gr. Ὀνειροκρισία), but such techniques would have been specialized for medicine and for the cult of the God.

The sanctuaries kept a species of harmless snakes, Asklipian snakes (Elaphe longissima). So greatly loved was Asklipiós and his temples, that this snake can be found all over Europe, far beyond its native region in the south. 



Asklipiós in Iconography

In iconography, Asklipiós is depicted as a benevolent, noble, mature, and usually (but not always) bearded man, wearing a long robe, his chest exposed either entirely or half-way. He holds the Asklipian at his side, a staff with a serpent entwined. The sketch at the top of this page is based on the sculpture from the hall of the Braccio Nuovo in the Vatican. Beyond the incredible beauty of this statue, it is notable for two reasons: the sculpture portrays Asklipiós as a young and beardless man; the second point of interest is the Orphic egg at his foot.

There is a story in Sparta of a sick boy who had a dream of Asklipiós. The God appeared to the boy dressed in arms, riding a horse and bearing a sword. Asklipiós exclaimed to the boy, "I am in a great hurry as I go to fight for the Spartans! I shall heal you when I return." The boy was later healed of his malady. The Spartans then worshiped Asklipiós as a warrior. Hence, this unusual representation of the God.



Classical Manual Entry for Asklepiós:

"ÆSCULAPIUS, or ASCLEPIUS (ed. Asklipiós), was the God of medicine. Cicero enumerates three deities of this name: the first, a son of Apollo and Coronis (ed. Korohnís; Gr. Κορωνίς), the daughter of Phlegyas (ed. PhlæyíasGr. Φλεγύας); the second, a brother of Mercury (ed. Hermes or Ærmís; Gr. Ἑρμῆς); and the third, a son of Apollo (ed. Apóllohn; Gr. Ἀπόλλων) and Arsinoe (ed. Arsinói; Gr. Αρσινόη ), the daughter of Leucippus (ed. Léfkippos; Gr. Λεύκιππος). Some writers considering the Æsculapius of the Greeks to be the same as Tosorthrus, or Sesorthrus (ed. Sǽsohstris; Gr. Σέσωστρις?), a king of Memphis, whom the Egyptians regarded as the inventor of medicine, suppose that the worship of this God was brought into Greece by Danaus (ed. Danaós; Gr. Δαναός); while others, tracing his origin to the Cabiric divinities, assert that Cadmus (Kádmos; Gr. Κάδμος) introduced it from Phœnicia (Phiníki; Gr. Φοινίκη). The Æsculapius, however, most generally acknowledged, is the son of Apollo (ed. Apóllohn; Gr. Ἀπόλλων) and Coronis (ed. Korohnís; Gr. Κορωνίς). From the death of his mother at his birth, he was exposed on Mount Titthyon (ed. Títthion; Gr. Τίτθιον), near Epidaurus (ed. Æpídavros; Gr. Επίδαυρος), and there nursed by a goat, and guarded by a dog, till he was discovered by the shepherd Aresthanas (ed. Aræsthánas; Gr. Αρεσθάνας), who, observing that the infant was surrounded by an unusual radiance, took him home, and confided him to the care of his wife Trigone. He was afterwards claimed by his grandfather Phlegyas (ed. PhlæyíasGr. Φλεγύας), who entrusted his education to the Centaur (ed. Kǽntavros; Gr. Κένταυρος) Chiron (ed. Kheirohn; Gr. Χείρων). From this preceptor he obtained a knowledge of natural history, which he afterwards applied with such success to the improvement of the art of medicine, that to him is generally ascribed the glory of being its inventor, though many refer the discovery to Apis (ed. Ápis; Gr. Ἄπις), the son of Phoroneus (ed. Phorohnéfs; Gr. Φορωνεύς). The most dangerous and inveterate maladies yielded to the remedies, the harmonious songs, and the magical charms employed by Æsculapius to effect their cure; and his skill is even said to have restored the dead to life: but this presumption excited the anger of the Gods; and Jupiter (ed. Zefs = Zeus; Gr. Ζεύς), at the request of Pluto (ed. Ploutohn; Gr. Πλούτων), destroyed him with his thunder. Apollo (ed. Apóllohn; Gr. Ἀπόλλωνrevenged the fate of his son by exterminating the Cyclops (ed. Kýklohps; Gr. Κύκλωψ) who had forged the fatal thunder bolt.

"Æsculapius was of the number of the Argonauts (ed. Argonaftai; Gr. Ἀργοναῦται). He married Epione (ed. Ipióni; Gr. Ἠπιόνη), and was the father of Machaon (ed. Makháohn; Gr. Μαχάων) and Podalirius (ed. Podaleirios; Gr. Ποδαλείριος), who distinguished themselves at the siege of Troy (ed. Tría; Gr. Τροία) by their medical skill. He had also four daughters, Hygæia (Yyeia; Gr. Ὑγεία) or Salus (ed. Latin), Egle (ed. Aglaia = Aglæa = Ægle; Gr. Ἀγλαΐα), Panacea (ed. Panákeia; Gr. Πανάκεια), and Jaso (ed. Iasóh; Gr. Ἰασώ); and a son, named Telesphorus (ed. Tælæsphóros; Gr. Τελεσφόρος), or profitable. After his death, Æsculapius received divine honours: his principal temple was at Epidaurus (ed. Æpídavros; Gr. Επίδαυρος); thence his worship was diffused throughout Greece, and her colonies in Asia and Africa, where numerous altars were erected to him, round which his votaries were accustomed to suspend tablets describing the malady from which he had relieved them.  

"Æsculapius is generally represented with a mild countenance, crowned with laurel, to denote his descent from Apollo; his right arm bare, and in his left hand a stick with a serpent twisted round it; sometimes he appears leaning on the head of a serpent, with a cock or a dog (emblems of vigilance) near him. The serpent was particularly symbolical of this deity, partly on account of its supposed medicinal properties, and partly from a fabulous tradition, that under the form of that animal he was hatched from the egg of a crow, a story probably arising from the name of his mother Coronis (ed. Korohnís; Gr. Κορωνίς), which signifies a crow. Goats, bulls, lambs, and pigs, were commonly sacrificed on his altars; and the cock, the raven, the dog, and the serpent were sacred to him. The worship  of Æsculapius was introduced at Rome about 291 B.C., when, a plague having desolated that city, the sibylline books commanded that, in order to check its progress, an embassy should be despatched to fetch this deity from Epidaurus (ed. Æpídavros; Gr. Επίδαυρος). He came accordingly, under the form of a serpent, and was received with every mark of reverence and joy; his presence having, it is said, stopped the ravages of the disease. To commemorate this signal benefit, a temple, in the form of a ship, was erected to his honour in a marshy island of the Tiber, near Rome, among the reeds of which the sacred serpent had been observed  to take up his abode.

"Æsculapius formed in the heavens the constellation of Ophiuchus (ed. Ophioukhos; Gr. Ὀφιοῦχος), or Serpentarius (ed. Latin), which anciently bore his name."  (CM* pp.153-154)


Philostratus about Asklipiós in his book about Apollóhnios of Tyana:

"And he (ed. Apollóhnios o Tyanéfs; Gr. Ἀπολλώνιος ὁ Τυανεύς) replied: 'I can advise you of what, under the circumstances, will be most valuable to you; for I suppose you want to get well.'  'Yes, by Zeus,' answered the other (ed. a drunkard suffering from dropsy), 'I want the health which Asclepius promises, but never gives.'  'Hush,' said the other, 'for he gives to those who desire it, but you do things that irritate and aggravate your disease..." (Philostratus Life of Apollonios of Tyana Book I:IX, trans. F. C. Conybeare, 1912; found here in the 1948 Harvard/Heinemann/Loeb edition [Cambridge MA and London England], Vol. 1, p. 21)


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.



EPITHETS OF ASKLIPIÓS
(
Abbreviations can be found near the bottom of this page: Glossary Home Page)


Æsculapius - ( also spelled Esculapius or Asclepius) Æsculapius is the Roman name for Asklipiós.

Aflohníos (Aulonius; Gr. Αὐλωνίος, ΑΥΛΩΝΙΟΣ) Aflohníos is an epithet of Asklipiós, from Aulon in Messenia. (CM p.155 

- In the depression called Aulon there is a temple and statue of Asclepius Aulonius."  (Paus. Vol. 2, p. 377 [Jones]; Book IV Messenia.XXXVI.7)

Aglaópais (Aglaopes; Gr. γλαόπαις, ΑΓΛΑΟΠΑΙΣ) Aglaópais is an epithet of Asklipiós meaning giving beautiful children; his name among the Lacedæmonians. (CM p.154)

- Lexicon entry: γλαό-παις,  rich in fair children, Opp.H.2.41, Epigr.Gr.896 (Syria).  (L&S p. 11, left column, within the entries beginning with ἀγλαό-βοτρυς)  Ed. note: aglaós (Gr. ἀγλαός) means splendid, shining, bright (L&S p. 11, left column) + pais (Gr. παῖς) meaning child (L&S p. 1289, left column)

Aglaopes - See Aglaópais.

Agnítas - (Gr. Αγνίτας, ΑΓΝΙΤΑΣ) "The sanctuary of Agnitas has been made on the right of the Course; Agnitas is a surname of Asclepius, because the God had a wooden image of agnus castus. The agnus is a willow like the thorn." (Paus. Vol. 2, p. 87 [Jones]: Book III Laconia, XIV.7).

- his statue in a temple at Sparta being of osier.  (CM p.155) 

Archagetas - See Arkhayǽtas.

Arkhayǽtas - (Archagetas; Gr. Ἀρχαγέτας, ΑΡΧΑΓΕΤΑΣ) Arkhayǽtas is an epithet of Asklipiós meaning founder, his name in Phocis. "Seventy stades distant from Tithorea is a temple of Asclepius, called Archagetas (Founder)." (Paus. Vol. 4, p. 561 [Jones]; Book X Phocis.32.12)

Asclepius - See Asklipiós.

Asklipiós - (Asclepius; Gr. Ἀσκληπιός, ΑΣΚΛΗΠΙΟΣAsklipiós is the great healing God, the son of Apóllohn, and this is his general name among the Greeks. (CM p.154)

"Formerly he was called Epios, on account of his gentleness and calmness, but after he had cured Askles, the tyrant of Epidaurus, who suffered seriously from ophthalmia, 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 - (Also spelled Esculapius and Æsculapius) Roman name for Asklipiós.

Aulonius - See Aflohníos.

Caüsios - See Kaousíos.

Coronides - See Koronídis.

Cotylæus - See Kotylǽohs.

Demenetes - See Dimainǽtos.

Dimainǽtos (Demenetes; Gr. Δημαινέτος, ΔΗΜΑΙΝΕΤΟΣ) Dimainǽtos is a name of Asklipiós, so called from Demenetes, or Demarchus, who dedicated to him a temple on the banks of the Alpheus.  (CM p.155)

- " Forty stades beyond the ridge of Saurus is a temple of Asclepius, surnamed Demaenetus after the founder." (Paus. Vol. 3, p. 133 [Jones]; Book VI Elis, XXI.4)

Êpios - See Ípios.

Esculapius - (Also spelled Æsculapius, or Asclepius) Esculapius is the Roman name for Asklipiós.

Esplace - Esplace is the Etruscan name for Asklipiós.

Gortýnios - (Gortynius; Gr. Γορτύνιος, ΓΟΡΤΥΝΙΟΣ) Gortýnios is a name of Asklipiós, from Gortynia, in Arcadia, where his statue represented him as young and beardless. (CM p.155)

- "In the portico are dedicated images of Dionysus and Hecate, with Aphrodite, the Mother of the Gods, and Fortune.  These are wooden, but Asclepius, surnamed Gortynian, is of stone." (Paus. Vol. 1, p. 309 [Jones]; book 2 Corinth.11.8)

Gortynius - See Gortýnios.

Hagnitas - See Agnítas.

Iatrós - (Gr. Ἰατρὸς, ΙΑΤΡΟΣ) Iatrós is a name of Asklipiós, meaning one who healsphysician or surgeon.

- "Further, at Balagrae of the Cyreneans there is an Asclepius called Healer (ed. ατρς, from the Greek text), who like the others came from Epidaurus." (Paus. Vol. 1, p. 389 [Jones]; Book II Corinth, XXVI.9)

Infans - Infans is a name of Asklipiós, a name under which he was worshipped in a temple erected to him at Megalopolis, and on the banks of the river Ladon in Arcadia. The Arcadians had a tradition that Æsculapius was exposed in his infancy near the fountain Telphusa, and that he was there accidentally discovered by Autolaus, son of Areas, who educated him.  (CM p.155)

Ípios - (ÊpiosGr. Ἤπιος, ΗΠΙΟΣ) Ípios is an epithet of Asklipiós meaning gentle, kind.

- "Formerly he was called Epios, on account of his gentleness and calmness, but after he had cured Askles, the tyrant of Epidaurus, who suffered seriously from ophthalmia, 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)

Kaousíos (Caüsios; Gr. Καουσίος, ΚΑΟΥΣΙΟΣ) "In the Thelpusian territory is a river called Arsen (Male). Cross this and go on for about twenty-five stades, when you will arrive at the ruins of the village Caüs, with a sanctuary of Caüsian Asclepius, built on the road." (Paus. Vol. 4, pp. 21-23 [Jones]; Book VIII Arcadia.XXV.1)

Koronídis - (Coronides; Gr. Κορωνίδης, ΚΟΡΩΝΙΔΗΣKoronídis is an epithet of Asklipiós, from his mother Coronis.  (CM p.155)

Kotylǽohs (Cotylæus; Gr. Κοτυλέως, ΚΟΤΥΛΕΩΣKotylǽohs is a title of Asklipiós, the name under which he was worshipped on the borders of the Eurotas, in a temple dedicated to him be Hercules, in consequence of his being healed of a wound in the thigh.  (CM p.155)

- "Across the river is a temple of Asclepius Cotyleus (of the Hip-joint); it was made by Heracles, who named Asclepius Cotyleus, because he was cured of the wound in the hip-joint that he received in the former fight with Hippocoön and his sons." (Paus. Vol. 2, p. 121 [Jones]; Book III Laconia.19.7)

Kýros - (Gr. Κῦρος, ΚΥΡΟΣ) Kýros is a title of Asklipiós meaning the supreme authority.

Medicus - Medicus is a title of Asklipiós, his name at Balanagræ, a town of Cyrene, where goats were sacrificed on his altars.  (CM p.155) 

Paián - (Gr. Παιάν, ΠΑΙΑΝ) 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 clarity)

Paidós (Paidos; Gr. Παιδός, ΠΑΙΔΟΣ) Paidós is a name of Asklipiós meaning Boy.  "Under this hill there is another sanctuary of Boy Asclepius. His image is upright and about a cubit in height..."  (Paus. Vol. 4, p. 67 [Jones]; Book III Arcadia.XXXII.5)

- "The Ladon, leaving on the left the sanctuary of the Fury, passes on the left the temple of Oncaeatian Apollo, and on the right a sanctuary of Boy Asclepius, where is the tomb of Trygon, who is said to have been the nurse of Asclepius. For the story is that Asclepius, when little, was exposed in Thelpusa, but was found by Autolaüs, the illegitimate son of Arcas, who reared the baby, and for this reason Boy Asclepius...I thought more likely, as also I set forth in my account of Epidaurus."  (Paus. Vol. 4, pp. 27-29 [Jones]; Book III Arcadia.XXV.11)

Philólaos (Philolaus; Gr. Φιλόλαος, ΦΙΛΟΛΑΟΣ) Philólaos is a title of Asklipiós meaning friend of the people; he had a temple under this name near the river Asopus in Laconia. (CM p.155)

- "In it is a temple of the Roman emperors, and about twelve stades inland from the city is a sanctuary of Asclepius.  They call the God Philolaus, and the bones in the gymnasium, which they worship, are human, although of superhuman size." (Paus. Vol. 2, p. 143 [Jones]; Book III Laconia.XXII.9)

Philolaus - See Philólaos.

Phœbigena - (Lat) Phœbigena is a name of Asklipiós meaning son of Phœvos or Apollo. (CM p.155)
-
etymology, although Phœbigena is a Latin word, it's roots are Greek: Phívos (Φοῖβος, shining, a common epithet of Apóllohn) + gǽnna (γέννα, birth), thus son of or born of Apollo.

Pyrphóros - (Gr. Πυρφόρος, ΠΥΡΦΟΡΟΣ) 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 (CM p.155) Cf. Paidós.
-
 salutifer = health-bringing, healing, salubrious (LD p.1622, right column)

Sohtír - (soter; Gr. σωτήρ, ΣΩΤΗΡ) Lexicon entry: σωτήρῆρος, voc. σῶτερ: poet. σᾰωτήρ — saviour, deliverer2. 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 σb. 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.)

Tosorthrus - Tosorthrus is a name of Asklipiós, one of his names in Egypt.  (CM p.155)

Triccæus - See Trikkaios.

Trikkaios - (Triccæus; Gr. Τρικκαίος, ΤΡΙΚΚΑΙΟΣTrikkaios is a name of Asklipiós, from Tricca (ed. modern Trikala), in Macedonia, or from a town of the same name in Thessaly. (CM p.155; Strabo Geography 8.4.4)


HOMERIC HYMN TO ASKLIPIÓS
(trans. Hugh G. Evelyn-white, Hesiod: The Homeric Hymns and Homerica, Harvard Univ. Press, 1914, 1936 p.441)

     I BEGIN to sing of Asclepius, son of Apollo and healer of sicknesses.  In the Dotian plain fair Coronis, daughter of King Phlegyas, bare him, a great joy to men, a soother of cruel pangs.
     And so hail to you, lord: in my song I make my prayer to thee!


NOTES:

[1] Isíodos (Hesiod; Gr. Ἡσίοδος) Yinaikóhn Katálogos (Catalog of Women; Gr. Γυναικῶν Κατάλογος) 63, trans. Hugh G. Evelyn-White, 1914. We are using the 1936 edition entitled Hesiod: The Homeric Hymns and Homerica, published by Harvard Univ. Press (Cambridge MA USA) and William Heinemann LTD (London England), Loeb Classical Library, where this quotation can be found on p. 189.

[2] Asklipiádis [singular] (Asklepiades; Gr. Ἀσκληπιάδης); Asklipiádæ [plural] (Asklepiadae; Gr. Ἀσκληπιάδαι)



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; Gr. Πετηλία) and other golden tablets having this phrase 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; Gr. κιθάρα), the lyre of Apóllohn (Apollo; Gr. Ἀπόλλων). It (here) represents the bond between Gods and mortals and is representative that we are the children of Orphéfs (Orpheus; Gr. 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: HellenicGods.org 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: 

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