#asklepios

[njordungr]

P. Oxy. XI 1381 (2ndCentury A.D) tells that Imhotep was named as "Imouthes, Imutes" son of Ptah or Asklepios son of Hephaistos = Ptah. Since the time of Herodoute, the Greeks assimilated Asklepios with the Egyptian god Imhotep. He was accepted by the Greeks as god of healing and medicine since the 5th B.C, on the otherwise, the cult of Imhotep- Asklepios may be appeared in Egypt since the 3rd century B.C. Imhotep was revered as son of Ptah, the god of healing and preserving power. His sanctuaries were centers for visitors who are seeking for incubation and health. So a vast amount of graffiti of the rich Greeks and Romans, who visited the ruined temples of Asklepios still record the homage paid to the god and the widespread faith in his power to heal the sick devotees who flocked to his shrines. According to the same Papyrus king Mecrenius established a temple forImhotep, which indicates that the cult of Imhotep in Egypt might be date back to the 4th Dynasty especially since the reign of king Mecrenius. The story of the papyrus refers to a dream-cure involving Imhotep, the text was written by unnamed first person narrator , whose mother had been ill for three years from a fever illness. The son and his mother prayed for Imoutes (Imhotep), who duly appeared to the mother in dreams, rescribing simple remedies. Later when the son himself fell ill, Imoutes came to him in dreams simultaneously with the waking vision of his mother: he was instantly cured. However their future requests for aid met with no response, and the god told them, through his priest that he was not satisfied by their expressions of gratitude. So the son acted his praising towards Imouthes-Asklepios. Bunsen mentioned there is no representation of Asklepios–Imhotep before the Ptolemaic period. Imhotep-Asklepios was depicted like Ptah, is shown with bald or shaven head, and sometimes wearing a close-fitting cap. Maspero referred that he watched a bronze statuette of Asklepios shows him as a seated figure, holding on his knee a partially unrolled papyrus at which he is looking down, his head is shaven and wears a long gown.

Omran, Wahid. "The Egyptian and the Hellenistic Characteristics of the Asklepieion." Journal of Faculty of Tourism and Hotels, Fayoum University 8.2 (2014).

[caelibane]

A vision of the Healing Gods - Apollo, Asklepios, Hygeia, Earth, and Helios.

I have seen Hygeia enthroned in her palace of light, the Mother of All, she wears golden sandals, her long tunic is Tyrian purple silk with gold embroidery, she radiates the fragrance of fumigated herbs, her white himation is made of shimmering dew, her hair was of the deepest honey brown, her skin was like the cooling shade of dusk, I became the serpent of Hygeia and drank from her sacred bowl, she who brings all imbalanced ratios into even form, she brings the world into beautiful harmony, now feel the Sun as he rise, feel the pulsing of his rays penetrate your skin and seep into your bones. And I beheld Asklepios, he dipped his staff into milk and I drank of it, I swallowed the white serpent of healing and burned with holy light like a torch of Aether-fire, Apollo descends from the light of Helios, the all-powerful and ever young, his tall head girdled by white ribbon and laurel wreathe, his locks falling past his shoulders in woven rings, first in deep gold and then black as a ravens wing and shimmering with divine Radiance diffused, his complexion red as a mountain rose blooming in the driven snow, then as tawny as electrum born in searing streams, his eyes pale blue like a jewel and then deepest amber hue, his pleated chiton and himation are shades of pale white and red, with bare maidenly arms and strong as iron he shoots me with diamond arrows, he emanates rainbow light and from his being drips the elixir of life, I am anointed with libations as the altar stone, washing over me is the Healing of All, destroying all disease and sickness, come holy Cure, strengthen the limbs and quicken the pulse of life with arrows of fire delphian king, hail Life Producing Lords of Health who reign beneath the sky, for you all the earth whirls to the fullness of its solar course, and all things grow their stable roots in Mother Earth and reach toward the sky to meet the blessed Sun, dancing by the strings of your Lyre’s chord.

[njordungr]

The length of time during which Asclepius and Jesus were compared to each other is seen in the works of Alcuin. In the eighth century he still called Asclepius the false Christ. Furthermore, Norden mentions that when humanistic thinking in the time of the Renaissance prohibited the use of non-classical words, they used to substitute the name of Asclepius (and of Apollo) for the name of Jesus. Asclepius (as well as Serapis) provided the strongest opposition to the Christians up to the 5th century CE. The literary evidence clearly indicates that the opposition between the two was a hard-fought competition in which both sides used almost identical historical and theological arguments.

Ruttimann, R. J. (1987). Asclepius and Jesus: the form, character and status of the Asclepius cult in the second-century CE and its influence on early Christianity, pp. 208

[njordungr]

The close similarity between the two cult figures brought strong opposition between the two groups. Christian followers of Jesus not only rejected the Asclepius cult and denied its deeds, but were also prohibited from participating in any form of the opposing cult's activities.1°9 This total denial by the Christian church was necessary since many members of the new religion still participated in the Asclepius cult. Such a denial of participation in the opposing cult was not necessary for the Asclepius followers. On the one hand, their understanding of their god Asclepius could have tolerated another healing deity like Apollo, Hygieia, and Serapis, who were already celebrated at the Asclepieia, e.g., in Pergamum. On the other hand, Aristides shows clearly that Jesus as a new healer god was not attractive to the followers of Asclepius.

Ruttimann, R. J. (1987). Asclepius and Jesus: the form, character and status of the Asclepius cult in the second-century CE and its influence on early Christianity, pp. 201

[njordungr]

In addition to strong opposition between the two groups, there also existed a certain amount of respect between them. This is seen, for example, in the statement of Clement regarding the Asclepius cult in Epidauros; when he discusses the Christian concept of love and faithfulness, he gives a positive assessment of the Epidaurian cult: “And this was what he, whoever he was, indicated who wrote on the entrance to the temple at Epidauros the inscription—'Pure he must be who goes within the incense-perfumed fane.' And purity is ‘to think holy thoughts.’ "Except ye become as these little children, ye shall not enter,’ it is said, ‘into the kingdom of heaven.’ For there the temple of God is seen established on three foundations— faith, hope, and love." Another example is from Arnobius. Although he expresses strong opposition against Asclepius, on one occasion he gives Asclepius the recognition that he was a healer-god, destined to work for a short time— for only one age. [...]

Ruttimann, R. J. (1987). Asclepius and Jesus: the form, character and status of the Asclepius cult in the second-century CE and its influence on early Christianity, pp. 200

[njordungr]

Theological considerations also illustrate the similarities between the two cults. Both deities were considered saviors of the whole world, “helper(s) of the human race" and gods "who have chosen to benefit humanity in every way, giving each man what is his due." They freely give gifts to the human race and “look after men." From this understanding of their soter, both groups of followers developed a theological understanding of their personal lifestyle which they desired to live in accordance with the will of god. [...] The theology of the Asclepius cult is still visible in the writings of the Emperor Julian. He wrote: "Asclepius, having made his visitation to earth from the sky... is present everywhere on land and sea. He visits no one of us separately, and yet he raises up souls that are sinful and bodies that are sick." The Asclepius devotees also understood theologically that they had to exercise patience because god acted (healed) according to his own will

Ruttimann, R. J. (1987). Asclepius and Jesus: the form, character and status of the Asclepius cult in the second-century CE and its influence on early Christianity, pp. 198-199

[njordungr]

Zeus Asklepios, The Godhead

I am the torchbearer who lights the path to the holy grounds the snake that coils in the glimmering fire and burrows in the shadows of the necrotic sun. I am the saint who brings perfect health the averter of all evils birthed by gods and the curses that weigh on the heads of men. I am the starry snake, the poison-maker, the one who brings hope at the end of winter, the comfort of warm bodies and fresh water. I am the wanderer who comes from the east, the savior that saves generations, the one you call when everything fails you. I am the king whose hands are always open; my crown is the celestial fire that strikes evil, my cloak is my mother's funeral shroud. My far-reaching fame came at a high price, but my glory is humanity's most perfect achievement: defiling God's ruling and unmovable will

[templehyacinthus]

Have anything for Asklepios?

Asklepios Fidion (link)

“Asklepios is the Greek god of medicine, and the patron god of doctors. He is also honored under the epithet fidion, which means “snakes” or “of the snakes”.

Inspired by the healing snakes associated with the ancient Greek healing temples of Asklepios, this piece includes tigers eye beads - and the glass vial at the center of the necklace contains real snake skin ethically sourced from southern Virginia.”

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