pieia' (CIG, 1186),120 held at Epidauros every five years in the month of February and lasting nine days, was the most elaborate of all the festivals in honor of Asklepios and attracted throngs from all parts of Greece. At first it was conducted by the Asklepiadai, but later, probably after the administration of the sanctuary was taken over by the Council of Epidauros, by the Argives. The first day was given up to the preliminaries, and the next to the religious exercises. All the temples and shrines of the hieron were magnificently decorated, and the whole precinct was decked for the celebration. Sacrifices were made to the several deities, while great choirs chanted pæans to Apollo, Asklepios, and all other divinities of the sanctuary. By an old regulation, dating probably from the fifth century B.C., the sacrifices were made first to Apollo, then to Leto and Artemis. The cock, the fowl appropriate to Asklepios, was sacrificed both to Asklepios and Apollo, with barley meal, wheat, and wine. Asklepios received a bull, his male associates received a second one, and his female associates a cow.121 The image of Asklepios, in a triumphal car, was drawn through the precinct by Centaurs carrying lighted torches, followed by priests and acolytes chanting hymns.122 In these processions a hymn by Isyllos was sung in Ionic stanzas giving the genealogy of Asklepios.128 These processions were, in many respects, similar to those of the Korybantes. The priests usually announced a few miracles, which were received with loud acclaim. Later in the day there were feasts, and the vigils lasted through the night. The succeeding days were given up to athletic contests in the stadium, races, wrestling, 120 Nilsson, op. cit., p. 409. 121 Ib., loc. cit. 122 A few of these pæans have been preserved, see Walton, op. cit., p. 29. 123 Nilsson, op. cit., p. 410. and other games, plays in the theater, competitions in music, contests of rhapsodists, and other entertainments. Many of the best athletes of Greece contested in the games, and at the close of the celebration prizes were awarded to the victors. Other festivals are said to have been held at Epidauros, one especially, possibly every third year in August or September, within nine days after the Isthmian games. Festivals at Kos. At Kos public sacrifices were offered monthly, and there was a yearly festival to celebrate the consecration of the newly elected Hiereus, with games, contests of various kinds, and plays in the theater in the city following the religious ceremonies. Every fifth year the Megala Asklepieia, a ceremony of especial magnificence, was held in connection with the Dionysia (SIG, 677, line 4). For this, preparations were made long in advance, and the hieron was elaborately decorated for the entertainment of the throng of visitors. There are few references in the inscriptions to Asklepios that relate to the ritual, but there was a celebration, of which little is known except from an allusion in a letter of Hippokrates (ad Senatus Populusque Abderitamus, II) 124 that was called 'taking up the staff' (oi T Dew TρoσŃKOVTES).125 This rite was held θεῷ προσήκοντες). fête, and it is presumed that it referred to the transfer of the symbol of priestly dignity in the yearly change of chief priests.126 during the annual Festivals at Pergamon. At Pergamon the festivals were observed with great solemnity. A bull was sacrificed to Zeus, Athena, Diony 124 Hippokrates, op. cit., ii, 1274. 125 Paton and Hicks, op. cit., p. 348; also Walton, op. cit., p. 72. 126 Nilsson, op. cit., p. 411, note 4. sos, and Asklepios; and after being quartered, one share was placed before each statue, while pæans were sung to each deity in turn (CIG, 3538). Telesphoros was especially revered at Pergamon, and during the festivals pæans were sung in his honor. Other festivals. In the later period, when Asklepios had become popular, games were named for him in many places. Alexander the Great worshipped at Soloi in Cilicia, where he established a magnificent festival. Megala Asklepieia were celebrated both at Ankyra in Galatia and at Thyateira in Lydia; while at Lampsakos in Phrygia two festivals were held each year, in the Lenaion and in the Leukathion, at which the citizens wore wreaths of laurel and oleander and made sacrifices, the expenses being borne by the treasury of the god (CIG, 3641 b). At Tamynai in Euboia the god had a festival with sacrifices at which horsemen and children under seven years took part, the names of the latter being recorded. Festivals with games were held also at Byrkos on Karpathos, Kalymna, Ephesos, Kyzikos, Prousias (ad Hypium), Nikaia, Laodikeia, Rhodiopolis, and Termesos.127 Medical progress toward scientific methods. The traditions of Greek healing tend to confirm the view that, following the Trojan War, the Asklepiads continued as the chief exponents of the healing art and that the more thoughtful observers among them became increasingly impressed with the value of material remedies such as herbs, roots, and hygienic régime. The traditional development of the art toward a more scientific understanding followed the cult of Asklepios as the chief line of descent until the dawn of Greek history, after 127 Nilsson, op. cit., p. 413. |