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Academic literature on the topic 'Temple of Aesculapius (Corinth, Greece)'

Author: Grafiati
Published: 26 July 2024

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Journal articles on the topic "Temple of Aesculapius (Corinth, Greece)"

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de Vals, Marilou, Renaldo Gastineau, Amélie Perrier, Romain Rubi, and Isabelle Moretti. "The stones of the Sanctuary of Delphi – Northern shore of the Corinth Gulf – Greece." BSGF - Earth Sciences Bulletin 191 (2020): 11. http://dx.doi.org/10.1051/bsgf/2020011.

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The choice of stones by the ancient Greeks to build edifices remains an open question. If the use of local materials seems generalized, allochthonous stones are usually also present but lead to obvious extra costs. The current work aims to have an exhaustive view of the origins of the stones used in the Sanctuary of Delphi. Located on the Parnassus zone, on the hanging wall of a large normal fault related to the Corinth Rift, this Apollo Sanctuary is mainly built of limestones, breccia, marbles, as well as more recent poorly consolidated sediments generally called pôros in the literature. To overpass this global view, the different lithologies employed in the archaeological site have been identified, as well as the local quarries, in order to find their origins. The different limestones are autochthons and come from the Upper Jurassic – Cretaceous carbonate platform of the Tethys Ocean involved in the Hellenides orogen. Those limestones of the Parnassus Massif constitute the majority of the rock volume in the site; a specific facies of Maastrichtian limestone called “Profitis Ilias limestone” has been used for the more prestigious edifices such as the Apollo Temple. The corresponding ancient quarry is located few kilometers west of the sanctuary. Then, slope breccia has been largely used in the sanctuary: it crops out in and around the site and is laying on top of the carbonates. Finally, the pôros appear to be very variable and seven different facies have been documented, including travertine, oolitic grainstone, marine carbonates and coarse-grained sandstones. All these recent facies exist in the south-east shore of the Gulf of Corinth, although – except for the grainstone – the quarries are not yet known.
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Schmid, Stephan G. "Worshipping the emperor(s): a new temple of the imperial cult at Eretria and the ancient destruction of its statues." Journal of Roman Archaeology 14 (2001): 113–42. http://dx.doi.org/10.1017/s1047759400019851.

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In Greece, as in the E Mediterranean as a whole, the ruler-cult was well established during the Hellenistic period, but whereas in the Attalid, Seleucid and Ptolemaic kingdoms the same dynasty had ruled for centuries and the cult of the living ruler and the dynastic cult were stable institutions, the ruler-cult in Greece, though at first part of the Macedonian kingdom, was affected by the series of rulers of different dynasties who followed one another in rapid succession. This led to a large number of dedications for and offerings by Hellenistic rulers in Greece. Roman Republican leaders and figures were also subject to specific honours in Greece from an early stage. Compared to the excesses of rulers such as Demetrios Poliorcetes, the well-organized and at first rather modest cult for the Roman emperors must have seemed a distinct improvement. After the behaviour of previous Roman leaders the Greeks were probably relieved at Augustus's attitude towards cultic honours, and it is no surprise that the imperial cult was widely diffused in Greece, as literary sources and inscriptions show. Almost every city must have had one or more places for the worship of the emperors and their families, but archaeological evidence for the cult has remained rather slim and the only two attested Sebasteia or Kaisareia (at Gytheion and Messene) are known only from inscriptions. The Metroon at Olympia is the only specific building in which an imperial cult is attested on good archaeological evidence. Statues of an emperor and perhaps a personification of Roma found at Thessaloniki point to a Sebasteion there. Athens must have had more than one building where the emperor was worshipped. At Beroia a provincial sanctuary for the imperial cult of Macedonia has been posited. Yet even at the Roman colony of Corinth, the location of the temple for the imperial cult is far from clear, all of which underlines the interest of a building at Eretria which we identify with the municipal temple for the imperial cult.
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Books on the topic "Temple of Aesculapius (Corinth, Greece)"

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Lanci, John R. A new temple for Corinth: Rhetorical and archaelogical approaches to Pauline imagery. New York: P. Lang, 1997.

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Caton, Richard. Temples and Ritual of Asklepios at Epidauros and Athens: Two Lectures Delivered at the Royal Institution of Great Britain. University of Cambridge ESOL Examinations, 2014.

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Book chapters on the topic "Temple of Aesculapius (Corinth, Greece)"

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Fant, Clyde E., and Mitchell G. Reddish. "Corinth." In A Guide to Biblical Sites in Greece and Turkey. Oxford University Press, 2003. http://dx.doi.org/10.1093/oso/9780195139174.003.0013.

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No city in the ancient world both benefited and suffered from its location more than Corinth. Situated on the main north-south route between northern and southern Greece, and with two good ports that linked it to Italy on the west and Asia Minor on the east, Corinth quickly became a center for commerce. But the location of Corinth also had its downside. The city often found itself caught in the middle between hostile neighbors, Athens to the north and Sparta to the south. Armies crisscrossed its streets as often as merchants, and more than once the city had to arise from ashes and rubble. Today only Athens attracts more interest in Greece for its historic antiquities than Corinth. It ranks as a must-see location for every traveler to Greece. Ancient Corinth is located less than two hours south of Athens. Tours run often from local hotels. Likewise, a rental automobile gives easy access and makes it possible to see nearby sites of interest not on the usual tours. The great city of Corinth prospered for many reasons. In addition to its prominence as a center for trade and commerce, agriculture also flourished in the area. The soil around the city was thin and rocky, but just to the west, along the Nemean River, a rich plain produced heavy harvests of grain and other crops. Raisins were first developed there, and the word currant is a medieval corruption of Corinth. Tourism was another important source of income. The famous Isthmian Games, second only to the Olympic Games and more prestigious than those held in Delphi and Nemea, brought thousands of tourists to Corinth every two years and further added to its fame and fortune. During its early period Corinth also attracted many travelers to its famous (or notorious) Temple of Aphrodite atop the Acrocorinth (“high Corinth,” or upper Corinth, the portion of the city atop the 1,900-foot mountain to the southeast of the city). Additionally, according to Plutarch, these multiple sources of wealth caused Corinth to become one of the three great banking centers of Greece, along with Athens and Patrae.
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Fant, Clyde E., and Mitchell G. Reddish. "Cenchreae." In A Guide to Biblical Sites in Greece and Turkey. Oxford University Press, 2003. http://dx.doi.org/10.1093/oso/9780195139174.003.0012.

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Today it is hard to imagine the busy harbor of ancient Cenchreae, one of the most important ports in the Roman world, at the desolate spot on a small bay that marks its former location. Yet the underwater ruins there still suggest the history of famous travelers, such as the Apostle Paul, whose feet once walked on the sunken stones. To reach Cenchreae, follow the signs from Corinth to Isthmia and continue toward the village of Keries, some 3 miles past Isthmia. The site is not well marked but is easily discernible from the road. Cenchreae, the eastern port of Corinth on the Saronic Gulf, enabled maritime travel and commercial activity between Asia Minor and Corinth. The harbor was certainly in existence by the time of the Peloponnesian War and likely was constructed considerably earlier. It was first mentioned by Thucydides in his description of the attack by the Athenians upon Corinth in 425 B.C.E. The site was abandoned following the destruction of Corinth in 146 B.C.E., but new harbor facilities were built when Julius Caesar revived Corinth in 44 C.E. Two new moles (breakwaters) were added at that time to provide a deep-water port. Strabo later described Cenchreae as the naval station of Corinth, 70 stadia (7 miles) to the east, and the port used for its trade with Asia (the western coast of Asia Minor, modern Turkey). Pausanius said that the harbor got its name from Cenchreas, the son of Poseidon and Peirene. He described Cenchreae as having a bronze statue of Poseidon on a mole that extended into the sea at the southern end of the harbor, with temples of Isis and Asclepius at the same end of the harbor. A temple of Aphrodite stood at the north side of the harbor. Cenchreae also was the port used by the Apostle Paul in the 1st century in his travels to Asia Minor and Syria. The harbor was badly damaged by earthquakes and tidal waves in 365 and 375 C.E., but it was later restored and continued to be a significant port until its final destruction by the Slavs around 580 C.E.
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"Excerpts from the Travel Writer Pausanias on Greek Women’s Religions." In Women’s Religions in the Greco-Roman World, edited by Ross Shepard Kraemer, 39–42. Oxford University PressNew York, NY, 2004. http://dx.doi.org/10.1093/oso/9780195170658.003.0018.

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Abstract author: We have little biographic information on Pausanias (ca. mid–second century c.e.), the author of the ten-volume Description of Greece, an extensive travelogue. Pausanias was particularly fascinated by religious monuments—temples, statues, shrines, and the like—and by religious beliefs and rites. His work is filled with reports of local mythologies and worship, including many accounts of the activities of women.translation (and text): LCL (W. H. S. Jones, 1918–35, 5 vols.). text: Teubner (M. H. R. Pereira, 1973–81, 3 vols.). The Public and Secret Rites to Demeter Performed by Elder Women in Corinth Description of Greece 2 (Corinth) 35.6–8 Those who form the procession are followed by men leading from the herd a full-grown cow, fastened with ropes, and still untamed and frisky. Having driven the cow to the temple, some loose her from the ropes that she may rush into the sanctuary, others, who hitherto have been holding the doors open, when they see the cow within the temple, close to the doors. Four old women, left behind inside, are they who dispatch the cow. Whichever gets the chance cuts the throat of the cow with a sickle. Afterwards the doors are opened, and those who are appointed drive up a second cow, and a third after that, and yet a fourth. All are dispatched in the same way by the old women, and the sacrifice has yet another strange feature. On whichever of her sides the first cow falls, all the others must fall on the same. Such is the manner in which the sacrifice is performed by the Hermionians.
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Dougherty, Carol. "It’s Murder to Found a Colony." In Cultural Poetics In Archaic Greece, 178–98. Oxford University PressNew York, NY, 1998. http://dx.doi.org/10.1093/oso/9780195124156.003.0009.

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Abstract AETIOLOGICAL myths and legends - the births of heroes, cult origins, city foundations - have always fascinated the Greeks, and Plutarch sets the founding of Syracuse as the stage for the following drama of passion and politics: Melissos had a son named Aktaion, the most handsome and modest young man of his age. Aktaion had many suitors, chief among them Archias, a descendant of the Herakleidai and the most conspicuous man in Corinth both in wealth and general power. When Archias was not able to persuade Aktaion to be his lover, he decided to carry him off by force. He gathered together a crowd of friends and servants who went to Melissos’ house in a drunken revelry and tried to take the boy away. Aktaion’s father and friends resisted; the neighbors ran out and helped pull against the assailants, and, in the end, Aktaion was pulled to pieces and killed. The boys then ran away, and Melissos carried the corpse of his son into the marketplace of the Corinthians and displayed it, asking reparations from those who had done these things. But the Corinthians did nothing more than pity the man. Unsuccessful, Melissos went away and waited for the Isthmian festival at which time he went up to the temple of Poseidon and decried the Bakchiadai and reminded the god of his father Habron’s good deeds. Calling upon the gods, he threw himself down from the rocks. Not long after this, drought and plague befell the city. When the Corinthians consulted the god about relief, the god told them that the anger of Poseidon would not subside until they sought punishment for Aktaion’s death.
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"description whether the adyton was part of the temple or a different structure altogether. Near where the temple of Palaimon should have been according to Pausanias, excavators found the foundations of an earlier stadium, as well as the concrete foundation of a Roman building. An earlier cult place for Melikertes was probably located somewhere in this area, but all remains were obliterated during the destruction of Corinth by Mummius (146 BC). Elizabeth Gebhard has tentatively identified an area located immediately to the south of the temple of Poseidon as a temenos for Melikertes, dating from the classical period.3 The earliest remains, however, that can be directly linked with Melikertes are from two sacrificial pits from the 1st century AD filled with animal bones, pottery, and lamps of a unique shape unknown anywhere else in Greece. The Palaimonion was rebuilt in the Roman period, and the temple as it stood in the second century AD has been reconstructed from the few remains found and from representations on coins from the Isthmus and Corinth. The reconstructed temple has eleven columns, with an opening leading to a passageway under the temple. From the foundations, the height of the passage can be estimated at about 1 m 90, high enough to allow a person to stand upright. The passage was completely underground, and a bend in the tunnel would have prevented light to penetrate inside the underground chamber. What about the cult, then, and the lament that is both “initiatory and inspired?” Philostratos is not our only source for this aspect of the ritual. Plutarch also mentions the cult in his life of Theseus:." In Greek Literature in the Roman Period and in Late Antiquity, 396–98. Routledge, 2014. http://dx.doi.org/10.4324/9780203616895-53.

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