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Znaczenie Egiptu w apokaliptyce – Λόγος Τέλειος /Asclepius (NHC VI, 8: 70,3-76,1; Ascl. 24-27)

100%
Sowińska A.
Vox Patrum
|
2012
|
vol. 57
551-573
EN
The aim of this paper was to present the Egyptian land in two apocalyptic texts both written in a Coptic language. First – the Apocalypse of Elijah (written in two Coptic dialectical versions: Sahidic and Achmimic) – shows a typical biblical meaning of Egypt as a place full of pain, death and fear. On the other hand, in the Codex VI of the Nag Hammadi Library there is the Apocalypse which gives us quite different image of that part of African land. This very Apocalypse is called the Apocalypse of Hermes Trismegistos or the Hermetic Apocalypse (written in Sahidic dialect and partly in the ancient Greek, whole test is composed in a Latin version and attributed to Ps-Apuleius of Madaura). Here, Egypt seems to be a paradise – image of heaven, land of gods and beautiful temples. But suddenly, that peaceful part of the world turns into “hell” with death, blood and pain – just like in the Apocalypse of Elijah. Our purpose was to analyze those two Coptic Apocalypse, compare the results and finally, try to find the answer on the basic questions: Egypt – heaven or hell? Could it be that this land was full of blood because of monotheistic religion?
2
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Zburzenie świątyni Asklepiosa w Ajgaj w kontekście polityki Konstantyna Wielkiego wobec wyznawców religii rzymsko-hellenistycznych

94%
Ożóg M.
Vox Patrum
|
2008
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vol. 52
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issue 2
797-806
FR
La relation de Constantin, de premier empereur romain chretien, envers les objets hellenistiąues et romains du culte n’etait pas homogene. Sous son ordre ont ete detruit les temples d’Aphrodite. Apart les temples connus pour la debauche, l’empereur a donnę l’ordre de dćtruire un autre lieu de culte - le tempie d’Asclepios a Aigai. Dans Particie ci-dessous on presente les causes et les circonstances de cette dćcision de l’empereur.
3
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Sanktuarium Asklepiosa w Epidauros

94%
Przybyłek M.
Collectanea Philologica
|
2011
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vol. 14
EN
The article brings up the topic of ancient sanctuary of Asclepius in Epidauros, the biggest health centre in ancient Greece. However, enclosing its function to religious and health centre would be huge misunderstanding. Asklepieion was real centre of social and political life. The article discusses multipurpose of sanctuary by analysis of function of the most important buildings in the complex. Furthermore, in sanctuary, there were used contemporary methods of medicine: minor operations, hydrotherapy and treatment by art. Additionally, the theatre could take special place in process of healing. In Conclusion, the worship of Asclepius wasn’t eliminate development of science, but contrarily, both of its aspects coexisted together.
4
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Corpus Hermeticum XVI

94%
Tylak A., Uniwersytet Łódzki K. F. K., M.A. in Classics and Philosophy a. P. D. c. w. e. i. C. S. a. U. o. Ł. p. a. o. r. i. i. a. p. e. P. a. r.
Collectanea Philologica
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2014
|
vol. 17
EN
This paper contains the Polish translation of Corpus Hermeticum XVI, with a short commentary.
5
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Jesus and the Paralytics. Memorializing Miracles in the Greco-Roman World of the Gospels

67%
Giambrone A.
The Biblical Annals
|
2020
|
vol. 10
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issue 3
389-404
PL
This study explores the Greco-Roman memorialization of healings through material culture as a point of comparison for the Gospels’ miracle traditions.  Special attention is given to the ex-votos left at healing shrines and especially the Iamata inscriptions connected with the Asclepius cult.  This corpus of evidence brings into focus a series of dynamics that help illuminate the stories of Jesus’ two healings of a paralytic (John 5:1-15; Mark 2:1-10).  The comparisons help clarify both the common memorializing supports that informed and sustained the memory of Jesus transmitted in the Gospels, as well as the distinctive relationship of the Christian cult to certain specific places where memories of Jesus where preserved.
6

Religious Healing and the Asclepius Cult: A Case of Placebo Effects

60%
Panagiotidou O.
Open Theology
|
2016
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vol. 2
|
issue 1
EN
This paper suggests a cognitive approach to the Asclepius cult which may throw light on the supplicants’ personal experiences of healing during the ritual of incubation. In particular, the possibility of healing at the Asclepius sanctuaries is presented as a potential result of the patients’ placebo responses. The prerequisites of placebo effect as determined by Nicholas Humphrey are traced in the wider social and conceptual contexts of Greek antiquity and the specific religious context of the Asclepius cult. In this framework, it is argued that personal experiences of people, social information about the Asclepius’ healing powers and the confirmation of this information by human doctors would have influenced how people “lived” an illness or a disease infliction, “appropriated” the religious beliefs in Asclepius, and experienced cures at the asclepieia. These cures could have derived from patients’ self-healing mechanisms, but would have been perceived and conceptualized as “healing miracles” performed by the god. This preliminary study intends to show how cognitive approaches can enrich historical knowledge on the Asclepius cult and on supplicants’ healing experiences, suggesting that such approaches may contribute to a better understanding of “lived religion” and of multiple religious experiences in various religious contexts.
7
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IDEA CZŁOWIEKA I BÓSTWA W STAROŻYTNOŚCI CZĘŚĆ II: Healing dreams at Epidaurus. Analysis and interpretation of the Epidaurian iamata

60%
Błaśkiewicz M.
Miscellanea Anthropologica et Sociologica
|
2014
|
vol. 15(4)
PL
One type of the most important sources for the Epidaurian worship of Asclepius are theiamata inscriptions engraved on the four stelai that were erected in the fourth centuryBC by the authorities of a sanctuary of Asclepius at Epidaurus. The body of the survivingtexts contains approximately seventy tales, which are basically records of the cures and‘medical therapies’ carried out by Asclepius. However, the iamata inscriptions cannot besimply considered as an official index of afflictions registered and healed at the Epidaurianmedical centre: the analysis of the particular inscriptions enables modern scholars to revealtheir didactic, moralistic, economic and even advertising role. In my paper, I discussdifferent aspects of the iamata: at the beginning, I cite the leading theories concerningthe nature, veracity and authenticity of the iamata, since this particular issue constantlyattracts scholarly attention and remains controversial. Subsequently, I retrace the developmentof the Asclepiad worship and explain the phenomenon of the spread of the cult ofAsclepius as healing god. Since the problem of the iamata cannot be discussed withoutreferences to other sources, in my paper I frequently refer to iconographical, architectonicand literary pieces of evidence. The cited sources enrich my research with diverseperspectives: visual evidence allows us to comprehend the healing process; accounts leftby the classical authors, in turn, offer us a glimpse of the ancients’ attitudes towards thephenomenon of the ‘divine healing’ in Epidaurus and other medical sites. Finally, the architectonicdetails and reports from archaeological excavations make it possible to reconstructto a degree the infrastructure of the most famous medical centre in the Greek andRoman world. The content of the preserved inscriptions together with the aforementioned evidence reveal a detailed picture of the Asclepiad worship, expressed through the phenomenonof the iamata inscriptions.
8
Content available remote

THE IDEA OF MAN AND DIVINITY IN ANTIQUITY PART II: Healing dreams at Epidaurus. Analysis and interpretation of the Epidaurian iamata

60%
Błaśkiewicz M.
Miscellanea Anthropologica et Sociologica
|
2014
|
vol. 15(4)
EN
One type of the most important sources for the Epidaurian worship of Asclepius are theiamata inscriptions engraved on the four stelai that were erected in the fourth centuryBC by the authorities of a sanctuary of Asclepius at Epidaurus. The body of the survivingtexts contains approximately seventy tales, which are basically records of the cures and‘medical therapies’ carried out by Asclepius. However, the iamata inscriptions cannot besimply considered as an official index of afflictions registered and healed at the Epidaurianmedical centre: the analysis of the particular inscriptions enables modern scholars to revealtheir didactic, moralistic, economic and even advertising role. In my paper, I discussdifferent aspects of the iamata: at the beginning, I cite the leading theories concerningthe nature, veracity and authenticity of the iamata, since this particular issue constantlyattracts scholarly attention and remains controversial. Subsequently, I retrace the developmentof the Asclepiad worship and explain the phenomenon of the spread of the cult ofAsclepius as healing god. Since the problem of the iamata cannot be discussed withoutreferences to other sources, in my paper I frequently refer to iconographical, architectonicand literary pieces of evidence. The cited sources enrich my research with diverseperspectives: visual evidence allows us to comprehend the healing process; accounts leftby the classical authors, in turn, offer us a glimpse of the ancients’ attitudes towards thephenomenon of the ‘divine healing’ in Epidaurus and other medical sites. Finally, the architectonicdetails and reports from archaeological excavations make it possible to reconstructto a degree the infrastructure of the most famous medical centre in the Greek andRoman world. The content of the preserved inscriptions together with the aforementioned evidence reveal a detailed picture of the Asclepiad worship, expressed through the phenomenonof the iamata inscriptions.
9
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Magnum miraculum est homo. . . . The Phenomenon of Man in the Light of Hermetic Excerpts: Lactantius, Div. inst. 7.13.3

60%
Sowińska A. E.
The Biblical Annals
|
2020
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vol. 10
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issue 4
707-734
PL
The aim of this paper is to present the question of human nature in a hermetic approach based on the source texts of Asclepius and Corpus Hermeticum. As the reference point for a research on hermetic anthropology serves one of the hermetic fragments found in Lactantius’ Divinae institutiones (i.e. Div. inst. 7.13.3), who focused on a characteristic feature of every human being: their dual nature – both divine and hylic. The analysis of Div. inst. 7.13.3 is preceded by a short study, based on the anthology by M.D. Litwa, of the range of influence of hermetic texts on literature from antiquity to the Middle Ages.
10
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Przenikanie pogańskich form kultowych do chrześcijaństwa na przykładzie kultu boga Asklepiosa i świętych zwanych anargyroi

48%
Dyrcz R.
Vox Patrum
|
1999
|
vol. 36
415-426
EN
Es fallt auf, daB die Heiligen auf die gleiche Art und Weise Menschen von Krankheiten heilten wie der heidnische Gott Asklepios. Die Inkubation ais heidnisches Ritual war im Kult von Anargyroi anwesend. Emst Lucius hat festgestellt, dass der Kult von Asklepios durch den von Kosmas und Damian ersetzt wurde.
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