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1

The sanctuary as a means of organizing urban space: a case study of selected sanctuaries in Poland

100%
Sołjan S.
Tourism
|
2011
|
vol. 21
|
issue 1-2
49-57
EN
This paper attempts to show that a sanctuary can alter urban space. A sanctuary is a very special place because of its religious nature and attracts both pilgrims and tourists. The spatial structure of a sanctuary is determined largely by changes in the volume and nature of pilgrim ‘traffic’. Modern pilgrimage centres are becoming more open to visitors who wish to take part in the life of a sanctuary, even if this involves non-religious activities. The sanctuary's religious offering is supplemented with typical tourism attractions. The establishment of a sanctuary affects the development and spatial organization of a city in a variety of ways. Large sanctuaries favour the development of sanctuary service zones that cater for pilgrims. This is also true in Poland. There are, however, some large and midsize sanctuaries that have no additional facilities designed for pilgrims and this is almost always true of regional and national sanctuaries in Poland.
2
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The sanctuary as a means of organizing urban space: a case study of selected sanctuaries in Poland

100%
Sołjan I.
|
2011
|
vol. 21
|
issue 1-2
49-57
EN
This paper attempts to show that a sanctuary can alter urban space. A sanctuary is a very special place because of its religious nature and attracts both pilgrims and tourists. The spatial structure of a sanctuary is determined largely by changes in the volume and nature of pilgrim ‘traffic’. Modern pilgrimage centres are becoming more open to visitors who wish to take part in the life of a sanctuary, even if this involves non-religious activities. The sanctuary's religious offering is supplemented with typical tourism attractions. The establishment of a sanctuary affects the development and spatial organization of a city in a variety of ways. Large sanctuaries favour the development of sanctuary service zones that cater for pilgrims. This is also true in Poland. There are, however, some large and midsize sanctuaries that have no additional facilities designed for pilgrims and this is almost always true of regional and national sanctuaries in Poland.
3
Content available remote

OUR LADY OF APARECIDA – THE PATRON OF BRAZIL

88%
Hajduk R.
Forum Teologiczne
|
2018
|
vol. 19
105-116
EN
The Shrine of Our Lady of Aparecida is located on the road between the two most important cities in south-eastern Brazil – São Paulo and Rio de Janeiro and is one of the largest of the Marian sanctuaries in the world. Every year, 12 million people come to this place to honour the Patron of Brazil. It presents a figure of the Black Madonna, which in October 1717, fishermen found in the Paraíba river. The dark colour of the Madonna's skin from Aparecida reminds their descendants of slaves imported to Brazil from Africa. The Brazilians make pilgrimages to their Mother to ask her for help and discover the power of God's love, which is reflected by the motherly love of Our Lady of Aparecida. Arriving at the sanctuary, the faithful find a sense of security, but also experience belonging to a living community of faith. From Mary – the first and perfect disciple of Jesus, they learn the authentic Christian life. In her presence, they strengthen their dignity as children of God and take an attitude of readiness to participate in the mission of transforming this world into the kingdom of God.
4

Evaluation of the Determinants of Religious Tourism Development in the Roztocze Region

88%
Flaga M., Markiewicz M.
Barometr Regionalny. Analizy i prognozy
|
2014
|
issue 4(38)
71-79
EN
Roztocze possesses considerable cultural assets, conducive to developing tourism. Among them all, the sacred ones are especially significant because they are traces and witnesses of the former multicultural and multireligious character of the region. They are also excellent premises for advancing religious tourism. But there are some barriers that confine opportunities to develop that kind of tourist movement in Roztocze. First of all, is the general weak state of the tourism infrastructure. Besides that, there is an evident lack of professional promotion and elaborated offering of products of religious tourism. It seems that this form of tourism is not emphasized strongly enough in regional and local development strategies.
PL
Roztocze posiada niezwykle cenne walory kulturowe, sprzyjające rozwojowi turystyki. Spośród nich, szczególne znaczenie posiadają walory sakralne, gdyż są one świadectwem dawnego wielokulturowego i wieloreligijnego charakteru regionu. Poza tym, stanowią także doskonałą przesłankę dla rozwoju turystyki religijnej. Na Roztoczu, istnieją jednakże pewne bariery, które ograniczają pełne wykorzystanie atutów regionu na potrzeby turystyki. Zasadniczym mankamentem jest generalnie słabo rozwinięta infrastruktura turystyczna. Ponadto, zdecydowanie brakuje tam profesjonalnej promocji oraz przygotowanej dla turystów oferty gotowych produktów z zakresu turystyki religijnej. Wydaje się, iż ta forma turystyki nie jest doceniana przez władze województwa lubelskiego, co widoczne jest poprzez jedynie nieliczne wzmianki w regionalnych i lokalnych dokumentach strategicznych.
5
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Sacrum w miejscach oddalonych. Komentarz antropologa

88%
Nowina-Sroczyńska E.
Zeszyty Wiejskie
|
2019
|
vol. 25
203-208
EN
The article opens a series of publications on the existence of sacrum in remote places, small, peripheral, less known sanctuaries against the backdrop of religious landscapes. The first of the sanctuary series is Mętków, whose history is presented by Władysław Zarębczan. However, I add anthropological commentary to this story, using categories: religious culture, etiological legend, sanctuary, relics.
6
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Badanie polskich sanktuariów katolickich i odwiedzających je osób – przykład zastosowania analizy ramowej oraz analizy metafor

75%
Buchner A.
Prace Etnograficzne
|
2014
|
vol. 42
|
issue 1
17–32
EN
This article discusses results of empirical research conducted in selected Catholic shrines in Poland (Gietrzwałd, Jasna Góra, Licheń, Kraków-Łagiewniki, Kalwaria Zebrzydowska, Niepokalanów, Święta Lipka, Piekary Śląskie and Wiktorówki). During the field research I collected various qualitative and quantitative data related to the phenomenon of sanctuary space and its popularity among visitors in contemporary Polish society. I was investigating various symbolic actions, interactions and processes that were performed by pilgrims and tourists visiting the shrines. Analytical tools I use for interpretation of field research data include: frame analysis (of an act of visiting a place of worship), and an analysis of metaphors (which were used by interviewees in their descriptions of shrines and their descriptions of experiences within sanctuaries’ spaces).
7
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Four seasons of documentation in the Main Sanctuary of Amun-Re in the Temple of Hatshepsut at Deir el-Bahari

75%
Pawlicki F.
Polish Archaeology in the Mediterranean
|
2016
|
vol. 25
303-314
EN
Four seasons of documentation have supplied pertinent data to indicate that the Main Sanctuary of Amun-Re in the Temple of Hatshepsut in Deir el-Bahari was perceived from a theological perspective as a cult place for the local form of Foremost of +sr-Dsrw and for the royal worship of Hatshepsut connected with it. The latter aspect was of sufficient significance to warrant twice a far-going modification of the decoration of the tympanum of the east wall of the Bark Hall, influencing the way the Inner Sanctuary was illuminated.
8
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Prawne obowiązki i zadania w dziedzinie liturgiczno-duszpasterskiej oraz przywileje bazyliki mniejszej w Skrzatuszu

75%
Wojtalewicz P.
Rocznik Skrzatuski
|
2022
|
vol. 10
37-49
PL
Obowiązki w dziedzinie liturgiczno-duszpasterskiej oraz przywileje bazyliki mniejszej określa prawo kanoniczne. Obowiązki dotyczą zapewnienia stałej liturgicznej formacji świeckich, przygotowywania i celebrowania obrzędów związanych z rokiem liturgicznym, troski o śpiew liturgiczny, uroczystego sprawowania świąt i uroczystości wskazujących jedność ze Stolicą Apostolską. Spośród przywilejów przyznanych bazylice mniejszej pierwszym jest dobrze przygotowany i przeżyty dzień ogłoszenia tytułu bazyliki. Ponadto wiernym, którzy nawiedzają bazylikę i uczestniczą w niej w obrzędach, przyznane są liczne odpusty zupełne. Pozostałe przywileje dotyczą używania znaku papieskiego, którym są skrzyżowane klucze, oraz stroju zarządcy bazyliki mniejszej. Obowiązki i zadania oraz przywileje skrzatuskiej bazyliki to elementy, które sprawiają, że staje się ona centrum działalności liturgicznej i duszpasterskiej.
EN
The duties in the liturgical and pastoral field and the privileges of the minor basilica are determined by canon law. The duties concern the provision of constant liturgical formation for lay people, the preparation and celebration of the rites related to the liturgical year, the care of liturgical singing, the solemn celebration and celebrations of communion with the Holy See. Among the privileges granted to the minor basilica, the first is the well-prepared and well-lived day of proclaiming the title of the basilica. Moreover, the faithful who visit the basilica and participate in its rituals are granted numerous plenary indulgences. The remaining privileges concern the use of the papal emblem, which is crossed keys, and the dress of the administrator of the minor basilica. Duties, tasks and privileges of the Skrzatusz basilica are the elements that make it a center of both liturgical and pastoral activity.
9
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Teologiczno-duchowy wymiar formacji w nauczaniu skrzatuskim w latach 1972-2013. Duchowość maryjna

75%
Szczepaniuk P.
Rocznik Skrzatuski
|
2015
|
vol. 3
23-40
PL
W części wstępnej artykułu autor wyjaśnia, czym jest formacja, jaka jest rola Maryi w Kościele oraz jakie były sposoby realizacji formacji duchowości maryjnej w Skrzatuszu w latach 1972-2013. W rozwinięciu autor dokonuje analizy formacji teologiczno-duchowej przekazywanej w listach pasterskich bpa I. Jeża, w Materiałach homiletycznych przed koronacją Matki Bożej w Skrzatuszu oraz w kazaniach i homiliach głoszonych z okazji uroczystości w sanktuarium skrzatuskim. W ostatniej części artykułu autor podsumowuje i stawia wnioski na podstawie dokonanej analizy tekstów.
EN
In the introductory part of the article the author explains what formation is, what Mary’s role in the Church is and what the methods of the spiritual formation in Skrzatusz were in years 1972-2013. In the following part the author carries out the theological and spiritual formation analysis handed down by bishop I. Jeż in the pastoral letters Homiletic Materials before Our Lady coronation in Skrzatusz and in the sermons and homilies preached during the celebrations in Skrzatusz sanctuary. In the last part of the article the author summarizes and draws a conclusion on the basis of the conducted texts analysis.
10
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Centralizacja kultu w Księdze Powtórzonego Prawa

75%
Łach S.
The Biblical Annals
|
1965
|
vol. 12
|
issue 1
23-33
PL
Nous sommes toujours loin de l’unanimité au sujet de l’origine de la loi deutéronomique concernant 1’unité de lieu du culte. On a proposé maintes solutions, aucune de ces tentatives n’a pourtant pas réussi de résoudre le problème. La plus vraisemblable des opinions nous paraît celle qui prétend que la loi de 1’imité du culte, réjoignant dans ses principes les temps de Moïse, s’est cristallisé dans Israël pendant le règne d’Ezéchias qui, dans 4 Rois 18, 4-6 et 2 Rois 29,3,30,3, a fait disparaître des sanctuaires locaux. L’époque était d’ailleurs la plus propice à ordonner l’unité de lieu de culte: Samarie était vaincu et on se demandait quelles étaient les causes qui ont amené la chute. Une de ces causes a été sans aucun doute l’existence des sanctuaires locaux où le culte de Jahwe se mélait souvent au culte des dieux étrangers. Les seules conditions politiques n’arrivent pas pourtant à expliquer l’origine de la loi sur l’unité du culte. Des rois d’Israël nétaient pas des Iégislateurs mais veillaient seulement sur l’observance des lois. Le besoin de l’unité du culte devait donc être compris dans la tradition israélite et rejoindre Moïse. En fait, à l’époque de Moïse, Israël disposait d’un seul sanctuaire avec 1’arche d’alliance où en déposait des offrandes. Après avoir conquis le Canaan, tous les Israélites s’unissaient dans le sanctuaire central à Gilgal, plus tard à Silo ou à Gabaon et ensuite à Jérusalem. Cette systématique centralisation du culte trouve son explication dans l’analyse même de la loi concemant l’unité de lieu du culte. Cette loi interdisait premièrement la fréquentation d’autres sanctuaires, elle introduisait avec le temps 1’ordre de détruire tout sanctuaire. La loi de l’unité du culte prenait naissance lentement, lente était aussi réception en Israël, comme le prouvent les temples à Elephantine à Leontopolis ou à Samarie.
11

Teologia i duszpasterska funkcja sanktuarium. Zagadnienia wybrane

75%
Żądło A.
Studia Pastoralne
|
2018
|
vol. 14
365-392
EN
At the beginning of this article, we stated that the sanctuary is not only a hieron, or temple as such, a temple like many others, but it is naos, or place of God’s special presence, a place specially chosen by him and for this reason exceptional for us. If today we are remembering these elementary matters that should characterize every temple, we do it because we need to draw patterns from the sanctuaries. „While the reform of the Liturgy desired by the Second Vatican Council, can be considered already in progress, the pastoral promotion of the Liturgy constitutes a permanent commitment to draw ever more abundantly from the riches of the Liturgy that vital force which spreads from Christ to the members of his Body which is the Church” (John Paul II, Apostolic Letter Vicesimus quintus annus, No. 10). We wanted to not only recall the theology of the sanctuary, but also to draw the attention of the readers to the fact that there is still a great work to do in the field of well-understood and organized liturgical pastoral care – especially with regard to sanctuaries. Much in this area – as we have tried to show in the course of this study – is to be done. In this work, however, we count on a model and appealing example of our sanctuaries. If sanctuaries are to play an important role in the life of the Church, they should be properly organized in terms of the personal, local, and liturgical. Let us wish that they are really organized and that they can radiate to the whole Church through the pilgrims who come to them. Veneration in our shrines must be revived and aroused. In the case of some sanctuaries, the pilgrimages organized for them have already disappeared. And sanctuaries fulfill their function only when they attract pilgrims. Therefore, the conviction that veneration in sanctuaries should be enlivened by organizing pilgrimages to them on various occasions is of particular importance.
12
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The sanctuary of the Temple à redans in Ai Khanum (Hellenistic Bactria): cults and ritual practices

75%
Martinez-Sève L.
Studia Hercynia
|
2023
|
vol. 27
|
issue 1
98-123
EN
One of the main sanctuaries in the city of Ai Khanum was excavated between 1968 and 1973 under the direction of Paul Bernard and its study is nearing completion. The purpose of this article is to describe how the sanctuary was organized and the different rituals celebrated within its walls. The sanctuary comprised several buildings standing around a courtyard, which formed the core of the sacred space. The lands extending on either side of the courtyard also belonged to its properties and were used for economic activities. At least two deities were honoured by rituals that generally left few traces. They received votive offerings, but also cereal -based food offerings, perhaps consumed during sacred banquets. Foundation and purification rituals can also be highlighted.
13
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[Recenzja]: Artur Hamryszczak, Konfraternie i organizacje religijne w sanktuarium Męki Pańskiej i Matki Bożej w Kalwarii Pacławskiej, Wydawnictwo KUL, Lublin 2019, ss. 141, ISBN 978-83-8061-781-0

75%
Flaga J.
Archiwa, Biblioteki i Muzea Kościelne
|
2020
|
vol. 114
493-499
14

Tummali ajalugu. Moningaid markusi muistsete Sumeri kuningate ja nende kuningavoimu ideoloogia kohta

63%
Sazonov V.
Mäetagused
|
2013
|
vol. 54
169-184
EN
The current short but very important Sumerian literary text, which was written in the Sumerian language at the end of the reign of Ur III (2112–2004 BCE) or at the beginning of the Isin-Larsa epoch (ca 21st or 20th century BCE), consists of only 33 lines. The temple of Tummal is dedicated to the goddess Ninlil, spouse of the god Enlil, who was the main god of Mesopotamia, the protector of kingship, and the king of all deities. Tummal was a very significant sanctuary for Sumerians and played an important role not only in religion, but also in royal ideology. The texts of Tummal Inscription known as “The History of Tummal” mention the rulers of Sumer, who had done building and renovating works in this temple complex. Yet, the kings-builders are not listed chronologically and these texts are quite tendentious and propagandistic, as some important kings are not even mentioned because of ideological reasons; for example, Akkadian kings (2334–2154 BCE) or rulers of Lagash. The reason why Akkadian kings were not mentioned as builders in Tummal, might probably be that some Akkadian kings like Naram-Su´en became prototypes of evil and cursed kings. They were believed to rebel against divine norms and rules and were later cursed and punished by all the great gods of Sumer and Akkad. The kings of Lagash were not mentioned for a different reason: Gudea, who belonged to the 2nd dynasty of Lagash, had probably very good relations with Gutian tribes, who destroyed the Akkadian Empire in ca 2200–2154 BCE, conquered Akkad and Sumer and controlled these territories for 60–70 years. Sumerians and Akkadians hated Gutians and after Sumer and Akkad became free from the Gutian invaders, kings of the 3rd dynasty of Ur decided that for political and ideological reasons the kings of Lagash would not be mentioned at all.
15
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Kapłaństwo starotestamentalne

63%
Galanciak D.
Sympozjum
|
2018
|
issue 2(35)
93-114
PL
Kapłaństwo Starego Testamentu jest rzeczywistością złożoną ze względu na bogactwo tekstów biblijnych. Wychodząc od etymologicznego rozumienia tego, kim jest kapłan, autor wskazuje na początki kapłaństwa w Izraelu oraz ukazuje pochodzenie kapłanów starotestamentalnych. Posługa ta związana była z sanktuarium, sferą sacrum, składaniem ofiar oraz dążeniem do zrealizowania idei świętości. Artykuł omawia obok funkcji kultycznej także ich misję nauczycielską, zagadnienie ewolucji autorytetu kapłana, błędy starotestamentalnych kapłanów, wymagania psychofizyczne wobec kapłanów oraz istotę kapłaństwa Starego Testamentu.
EN
The priesthood of the Old Testament is the reality extremely sophisticated because of the richness of its biblical texts. Starting from the ethymological understanding of being a priest, the author points out to the beginnings of the priesthood in Isreal and shows the origin of the Old Testament priests. Their service was connected with the sanctuary, the sphere of sacrum, sacrifices and the will to achieve the idea of being a saint. The article describes: the cultural and educational role of priests, the issue of the evolution of the priestly authority, the errors of the priests of the Old Testament, the psycho-physical requirements of priests and the essence of the priesthood of the Old Testament.
16

Sanktuarium szamańskie z okresu mezolitu w Bolkowie nad jeziorem Świdwie na Pomorzu

63%
Galiński T.
Archeologia Polski
|
2015
|
vol. 60
93-121
EN
The author discusses a Mesolithic sanctuary discovered in Bolków, dated to about 9350-9050 BP and associated with the oldest Duvensian occupation. It was a place of ceremonial rituals and magic linked with the beliefs of a local hunting community and related to different aspects of the natural environment and the forces of nature governing it. The main structuralelement was a structure of pinewood poles, 1.20 m high, a cluster of stones and an arrangementof sharpened yew points stuck into the ground, resembling the shape of the Big Dipper constellation. Offering deposits and numerous objects, some directly linked to ritual practices, accompanied these elements.
17

WIOSKA ŁOWCÓW MEZOLITYCZNYCH W BOLKOWIE NAD JEZIOREM KRYNICKIM NA POMORZU ZACHODNIM. PRÓBA REKONSTRUKCJI

63%
Galiński T.
Archeologia Polski
|
2017
|
vol. 62
39-63
EN
The Author makes an attempt to reconstruct a Mesolithic hunters village in Bolków on the Krynickie Lake basing on specific archaeological and natural sources unearthed during many years of interdisciplinary excavation works. The plan of the village is visibly divided into two parts: 1. Assemblage of structures concentrated in an area of dense flint product occurrence (household waste heap). It consists primarily of dwelling structures and also various objects of household type: semi-subterranean structures, hearths, storage pits and flint scatters-workshops; 2. Assemblage of structures and various installations related to the beliefs, rite creation and shamanic practices. Discovered next to the sanctuary and objects connected to it were huts once inhabited by spiritual leaders and custodians of the „holy place”.
18

Dzieje sanktuarium Matki Bożej w Gidlach w świetle akt z Archiwum Dominikanów w Krakowie

63%
Cholewiński Ł.
Roczniki Teologiczne
|
2015
|
vol. 62
|
issue 4: Historia Kościoła
85-103
EN
The purpose of this paper is to present and to familiarize the history of the Shrine of Our Lady of Gidle. Until now, it did not live his monograph. This work is a contribution to the full monograph. The author relied on the Dominican Archives in Krakow, available sources and literature. It discusses the history of the sanctuary to 1914. Particular attention is paid to build the temple. Discusses the stages of its construction. In the text the author draws attention also to the cult of the Mother of God in Gidle. It is characterized by problems that came pilgrims. Together form a picture of the sanctuary in the period from the sixteenth to the twentieth century.
PL
Celem niniejszej pracy jest przedstawienie i przybliżenie historii Sanktuarium Matki Bożej w Gidlach. Temat ten nie doczekał się jak do tej pory swojego opracowania. Artykuł może stać się przyczynkiem do napisania pełnej monografii. Autor oparł swoje badania na materiałach zgromadzonych w Archiwum Dominikanów w Krakowie. Wykorzystał także dostępną literaturę przedmiotu. W swojej pracy omówił dzieje klasztoru do 1914 r. Szczególna uwaga skierowana została na kwestię budowy świątyni, gdzie umieszczono cudowną figurkę Matki Bożej. W artykule poruszone zostały także kwestie związane z rozwijającym się ruchem pątniczym. Elementy te złożyły się na historiograficzną wizję dziejów sanktuarium od XVI do XXwieku.
19
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IDEA CZŁOWIEKA I BÓSTWA W STAROŻYTNOŚCI CZĘŚĆ II: Healing dreams at Epidaurus. Analysis and interpretation of the Epidaurian iamata

63%
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.
20
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THE IDEA OF MAN AND DIVINITY IN ANTIQUITY PART II: Healing dreams at Epidaurus. Analysis and interpretation of the Epidaurian iamata

63%
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.
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