H I P P O C R A T E S A S C L E P I O S D I O S C U R I D E S

H I P P O C R A T E S A S C L E P I O S

Hippocrates (d. 460 BC-360 BC) was a curious Greek physician, the first to systematically classify medicine and attempt a methodical treatment of diseases. He was Koos, Asclepiades by birth and son of Heraklides and Phainaretis or Praxithea daughter of Phainaretis according to others. He was the 20th descendant of Herakles from his mother and the 18th descendant of Asclepius from his father. Initially he was a student of his own father, then of Herodikos, Gorgias, the orator Leontinus and Democritus of Abderitis, although several researchers claim that his relationship with Gorgias and Democritus was a spiritual communication and not a discipleship relationship.

Facts and assumptions

After training in medicine he left Kos and successively visited Thessaly, Thassos and Thrace. His fame quickly spread throughout Greece and beyond its borders to mighty Persia. Artaxerxes invited him to his court by sending ambassadors with valuable gifts but he refused to leave his homeland. It is said that he healed the Macedonian king Perdiccas and saved Abdira from plague. Some claim that it was there that he cured the “maniac”, as he was called, Democritus, although later writers have recorded Hippocrates’ admiration for the wise man. As it turns out, this claim is unfounded. He greatly helped the Argives and Athenians, taking preventive measures against the spread of infectious diseases. The latter, as a sign of gratitude, initiated him into the Eleusinian mysteries and proclaimed him a citizen of Athens. They also granted free feeding in the Rectory for him and his descendants, although modern researchers dispute his involvement in the events of the Attic land. He died at about the age of ninety in Larissa and was buried somewhere between Gyrtonos, Tirnavos and Larissa. According to Anthimos Gazis, his tomb was preserved until the second AD. century.

Hippocrates lived in Greece during the Golden Age, which produced great men such as Sophocles, Euripides and Thucydides. He toured, it is said, in Thessaly, Thrace, Thassos, Scythia, and probably also in Middle Egypt. He is the first to establish scientific medicine, as Galen also affirms (he was the first to examine the perfection of Greek medicine. xiv, 676). His works are products of exquisite observation, experience and rare rationality. In fact, they are the biggest milestone in the course of Greek medicine.

The Hippocrates Collection

The works that make up the Hippocratic Collection are 59 in number, written in the Ionic dialect between 440-340 BC. and are the oldest monuments of precise scientific medicine. They are divided into sectors. Of a general nature are: the Oath, the Law, About Ancient Medicine, About the Physician, About Art, About Goodness, Orders and Aphorisms. Anatomical and physiological are: On Anatomy, On Heart, On Muscles, On Glands, On Bone Nature, On Birth, On Child Nature, Dietetics, On Food, On Diet, On Diet Hygiene. Of general pathology are: On Airs, Waters and Lands, On Juices, On Crisis, On Crisis, On Weeks, On Nature. Prognostic medicine includes: Prognostikon, Prorretikon and Koakai Prognosis. In special nosology: On Epidemics, On Diseases, On Diseases, On Internal Diseases, On Sacred Disease and On Types of Humans. In Therapeutics belong: About Diet Acids and About Liquids Chrisios. Surgery includes: Per Doctor, About Ulcers, About Hemorrhoids, About Syringes, About Head Wounds, About Moles, About Joints. Molchico. Ophthalmology includes On Appearance, while obstetrics and gynecology include: On Virgins, On Female Nature, On Women A’, B’, On Aphors, On Pregnancy, On Seven and Eight Months, On Embryo Ecstasy. Finally, Pediatrics includes About Dentistry.

In addition to the above works, 24 Epistles and the Peri Manias Logos are also included, in which Hippocrates’ invitation from the Abderites for the supposed cure of Democritus is described. However, the many adaptations of his works, the addition of pseudo-inscriptions from ancient times led later scholars to the inability to distinguish fake works from genuine ones. After all, the collection in its current form was made around 300 BC, in the Alexandrian times, when Ptolemy ordered the collection of his writings. Thus, it was deemed necessary to include all writings bearing his name, even if there were reasonable suspicions that they were forgeries, as long as they belonged to pre-Aristotelian times.

Of course, the question of authenticity preoccupied researchers for a long time, as a result of which many paradoxical opinions were recorded. Erotianos, for example, admits only 31 writings, while Galen reduces their number to about 13. Among the younger French medical historian Emile Littre, relying on the Ionic dialect filled with the “donations” of Hippocrates, due to his Doric origin of, admits as genuine, besides the Oath and the Law, eleven other works. Dills admits only three et cetera. More important than the editions of his work remains the ten-volume edition by Émile Littre (1829-1861), in Paris, with a Greek text and a French translation. The latest edition of the works belongs to Kulwein (Leipzig 1894 and 1902), but it remained unfinished. Among the Greeks, Adamantios Korais made excellent criticism of his works in On Gaseous Waters and Lands and On Acid Diet and Ancient Medicine.

The Miracle of Medicine

In general, Hippocrates considers that everything comes from the 4 elements, each of which corresponds to the property of cold, dry, hot, liquid. In the solid components of the body the earthy prevails and in the liquids the watery. Cohesive essence of everything is the spirit, innate and warm in man, residing in the heart. Basic body fluids are blood, phlegm, yellow and black bile. Health or disease depends on their balance and imbalance.

In the body there is a special animal power, nature. On this power depended the maintenance, development, but also the healing of the body and its restoration from the pathological state to the normal. This is also the most brilliant conception of the mind of Hippocrates, which is justified today by the modern views on health and balance of the bio-energetic potential of the organism. After all, Hippocrates does not locate the disease in the organs. He considers that the organism is sick or cured as a whole and thus the patient is treated with a completely different eye and perspective.

According to Hippocrates and the so-called Hippocratics, the doctor must reject all kinds of superstition, be clean in body and inseparable from morality. His life should be modest and full of silence and he himself should be a philosopher. Rightly, then, Andral saw in the Hippocratics, men deprived of the modern technology of observation, acting by their intellectual power alone, and being led to the same truths or ideas, to which scientists are led today by the slow and laborious work of analysis and observation. For Galen, Hippocrates is “Uncle”, greatest of physicians and first of philosophers. He did not limit himself to simple empiricism, but united it with the intellect in order to know nature.

The figure of Hippocrates as the “Father of Medicine” remains strong not only in the historical circles of antiquity and in modern times, although we are used to seeing him through the eyes of Galen. Galen describes Hippocrates as he would rather describe himself, so he emphasized only the texts that excited him. However, he remains at the same time the connecting link for the dissemination of his teaching, as he transferred his interest to later doctors.

Thus, by copying his texts, the ideas of Hippocrates survived during the Byzantine Empire and were inherited by Renaissance physicians. The collection became the foundation around which the experience of medicine was recorded in order to build the modern edifice of medicine. Except that modern medicine has become so specialized that it has lost the overall structure, the fundamental idea of Hippocrates. Based on the fact that the Hippocratics, apart from being philosophers, were also interested in other fields in order to arrive at their apt and revealing observations, such as ethnography. The breadth of their knowledge led to interpretations that were not only related to the mechanistic view of the human organism, something that should be taken seriously by medical science today, in order to lead to the modern, universal miracle of healing.

****************THE O A T H OF HIPPOCRATES

The Hippocratic Oath is the oath taken by doctors and refers to the ethical practice of medicine. It is believed that the oath was written by Hippocrates in the 4th century BC. or by one of his students, and thus included in the Hippocratic collection.

The oldest partial fragments of the oath date to circa AD 275. The oldest extant version dates to roughly the 10th–11th century, held in the Vatican Library.[2] A commonly cited version, dated to 1595, appears in Koine Greek with a Latin translation. In this translation, the author translates “πεσσὸν” to the Latin “fœtum.”

Below is the Hippocratic Oath, in Ancient Greek, from the 1923 Loeb edition, followed by the English translation:

ὄμνυμι Ἀπόλλωνα ἰητρὸν καὶ Ἀσκληπιὸν καὶ Ὑγείαν καὶ Πανάκειαν καὶ θεοὺς πάντας τε καὶ πάσας, ἵστορας ποιεύμενος, ἐπιτελέα ποιήσειν κατὰ δύναμιν καὶ κρίσιν ἐμὴν ὅρκον τόνδε καὶ συγγραφὴν τήνδε:

ἡγήσεσθαι μὲν τὸν διδάξαντά με τὴν τέχνην ταύτην ἴσα γενέτῃσιν ἐμοῖς, καὶ βίου κοινώσεσθαι, καὶ χρεῶν χρηΐζοντι μετάδοσιν ποιήσεσθαι, καὶ γένος τὸ ἐξ αὐτοῦ ἀδελφοῖς ἴσον ἐπικρινεῖν ἄρρεσι, καὶ διδάξειν τὴν τέχνην ταύτην, ἢν χρηΐζωσι μανθάνειν, ἄνευ μισθοῦ καὶ συγγραφῆς, παραγγελίης τε καὶ ἀκροήσιος καὶ τῆς λοίπης ἁπάσης μαθήσιος μετάδοσιν ποιήσεσθαι υἱοῖς τε ἐμοῖς καὶ τοῖς τοῦ ἐμὲ διδάξαντος, καὶ μαθητῇσι συγγεγραμμένοις τε καὶ ὡρκισμένοις νόμῳ ἰητρικῷ, ἄλλῳ δὲ οὐδενί.

διαιτήμασί τε χρήσομαι ἐπ᾽ ὠφελείῃ καμνόντων κατὰ δύναμιν καὶ κρίσιν ἐμήν, ἐπὶ δηλήσει δὲ καὶ ἀδικίῃ εἴρξειν.

οὐ δώσω δὲ οὐδὲ φάρμακον οὐδενὶ αἰτηθεὶς θανάσιμον, οὐδὲ ὑφηγήσομαι συμβουλίην τοιήνδε: ὁμοίως δὲ οὐδὲ γυναικὶ πεσσὸν φθόριον δώσω.

ἁγνῶς δὲ καὶ ὁσίως διατηρήσω βίον τὸν ἐμὸν καὶ τέχνην τὴν ἐμήν.

οὐ τεμέω δὲ οὐδὲ μὴν λιθιῶντας, ἐκχωρήσω δὲ ἐργάτῃσιν ἀνδράσι πρήξιος τῆσδε.

ἐς οἰκίας δὲ ὁκόσας ἂν ἐσίω, ἐσελεύσομαι ἐπ᾽ ὠφελείῃ καμνόντων, ἐκτὸς ἐὼν πάσης ἀδικίης ἑκουσίης καὶ φθορίης, τῆς τε ἄλλης καὶ ἀφροδισίων ἔργων ἐπί τε γυναικείων σωμάτων καὶ ἀνδρῴων, ἐλευθέρων τε καὶ δούλων.

ἃ δ᾽ ἂν ἐνθεραπείῃ ἴδω ἢ ἀκούσω, ἢ καὶ ἄνευ θεραπείης κατὰ βίον ἀνθρώπων, ἃ μὴ χρή ποτε ἐκλαλεῖσθαι ἔξω, σιγήσομαι, ἄρρητα ἡγεύμενος εἶναι τὰ τοιαῦτα.

ὅρκον μὲν οὖν μοι τόνδε ἐπιτελέα ποιέοντι, καὶ μὴ συγχέοντι, εἴη ἐπαύρασθαι καὶ βίου καὶ τέχνης δοξαζομένῳ παρὰ πᾶσιν ἀνθρώποις ἐς τὸν αἰεὶ χρόνον: παραβαίνοντι δὲ καὶ ἐπιορκέοντι, τἀναντία τούτων.

I swear by Apollo Healer, by Asclepius, by Hygieia, by Panacea, and by all the gods and goddesses, making them my witnesses, that I will carry out, according to my ability and judgment, this oath and this indenture.

To hold my teacher in this art equal to my own parents; to make him partner in my livelihood; when he is in need of money to share mine with him; to consider his family as my own brothers, and to teach them this art, if they want to learn it, without fee or indenture; to impart precept, oral instruction, and all other instruction to my own sons, the sons of my teacher, and to indentured pupils who have taken the Healer’s oath, but to nobody else.

I will use those dietary regimens which will benefit my patients according to my greatest ability and judgment, and I will do no harm or injustice to them. Neither will I administer a poison to anybody when asked to do so, nor will I suggest such a course. Similarly I will not give to a woman a pessary to cause abortion. But I will keep pure and holy both my life and my art. I will not use the knife, not even, verily, on sufferers from stone, but I will give place to such as are craftsmen therein.

Into whatsoever houses I enter, I will enter to help the sick, and I will abstain from all intentional wrong-doing and harm, especially from abusing the bodies of man or woman, bond or free. And whatsoever I shall see or hear in the course of my profession, as well as outside my profession in my intercourse with men, if it be what should not be published abroad, I will never divulge, holding such things to be holy secrets.

Now if I carry out this oath, and break it not, may I gain for ever reputation among all men for my life and for my art; but if I break it and forswear myself, may the opposite befall me.– Translation by W.H.S. Jones.

FIRST DO NO HARM

*****************MAIN ARTICLE: PRIMUM NON NOCERE**************

It is often said that the exact phrase “First do no harm” (Latin: Primum non nocere) is a part of the original Hippocratic oath. Although the phrase does not appear in the AD 245 version of the oath, similar intentions are vowed by, “I will abstain from all intentional wrong-doing and harm”. The phrase primum non nocere is believed to date from the 17th century.

Another equivalent phrase is found in Epidemics, Book I, of the Hippocratic school: “Practice two things in your dealings with disease: either help or do not harm the patient”. The exact phrase is believed to have originated with the 19th-century English surgeon Thomas Inman.

Context and interpretation

A 12th-century Greek manuscript of the oath

The oath is arguably the best known text of the Hippocratic Corpus, although most modern scholars do not attribute it to Hippocrates himself, estimating it to have been written in the fourth or fifth century BC. Alternatively, classical scholar Ludwig Edelstein proposed that the oath was written by the Pythagoreans, an idea that others questioned for lack of evidence for a school of Pythagorean medicine. While Pythagorean philosophy displays a correlation to the Oath’s values, the proposal of a direct relationship has been mostly discredited in more recent studies.

Its general ethical principles are also found in other works of the Corpus: the Physician mentions the obligation to keep the ‘holy things’ of medicine within the medical community (i.e. not to divulge secrets); it also mentions the special position of the doctor with regard to his patients, especially women and girls.[12] However, several aspects of the oath contradict patterns of practice established elsewhere in the Corpus. Most notable is its ban on the use of the knife, even for small procedures such as lithotomy, even though other works in the Corpus provide guidance on performing surgical procedures.

Providing poisonous drugs would certainly have been viewed as immoral by contemporary physicians if it resulted in murder. However, the absolute ban described in the oath also forbids euthanasia. Several accounts of ancient physicians willingly assisting suicides have survived. Multiple explanations for the prohibition of euthanasia in the oath have been proposed: it is possible that not all physicians swore the oath, or that the oath was seeking to prevent widely held concerns that physicians could be employed as political assassins.

The interpreted AD 275 fragment of the oath contains a prohibition of abortion that is in contradiction to original Hippocratic text On the Nature of the Child, which contains a description of an abortion, without any implication that it was morally wrong,[16] and descriptions of abortifacient medications are numerous in the ancient medical literature.[ The oath’s stance on abortion was unclear even in the ancient world where physicians debated whether the specification of pessaries was a ban on simply pessaries, or a blanket ban on all abortion methods. Scribonius Largus was adamant in AD 43 (the earliest surviving reference to the oath) that it precluded abortion. In the 1st or 2nd century AD work Gynaecology, Soranus of Ephesus wrote that one party of medical practitioners followed the Oath and banished all abortifacients, while the other party—to which he belonged—was willing to prescribe abortions, but only for the sake of the mother’s health. William Henry Samuel Jones states that “abortion… though doctors are forbidden to cause it, was possibly not condemned in all cases”. He believed that the oath prohibited abortions, though not under all circumstances.[18] John M. Riddle argues that because Hippocrates specified pessaries, he only meant pessaries and therefore it was acceptable for a Hippocratic doctor to perform abortions using oral drugs, violent means, a disruption of daily routine or eating habits, and more. Other scholars, most notably Ludwig Edelstein, believe that the author intended to prohibit any and all abortions. Olivia De Brabandere writes that regardless of the author’s original intention, the vague and polyvalent nature of the relevant line has allowed both professionals and non-professionals to interpret and use the oath in several ways. While many Christian versions of the Hippocratic Oath, particularly from the Middle Ages, explicitly prohibited abortion, the prohibition is often omitted from many oaths taken in US medical schools today, though it remains controversial.

The oath stands out among comparable ancient texts on medical ethics and professionalism through its heavily religious tone, a factor which makes attributing its authorship to Hippocrates particularly difficult. Phrases such as ‘but I will keep pure and holy both my life and my art’ suggest a deep, almost monastic devotion to the art of medicine. He who keeps to the oath is promised ‘reputation among all men for my life and for my art’. This contrasts heavily with Galenic writings on professional ethics, which employ a far more pragmatic approach, where good practice is defined as effective practice, without reference to deities.

The oath’s importance among the medical community is nonetheless attested by its appearance on the tombstones of physicians, and by the fourth century AD it had come to stand for the medical profession.

The oath continued to be in use in the Byzantine Christian world with its references to pagan deities replaced by a Christian preamble, as in the 12th-century manuscript pictured in the shape of a cross.

“MODERN” VERSIONS AND RELEVANCE

An engraving of Hippocrates by Peter Paul Rubens, 1638

The Hippocratic Oath has been ECLIPSED, as a document of professional ethics by more extensive, regularly updated ethical codes issued by national medical associations, such as the AMA Code of Medical Ethics (first adopted in 1847), and the British General Medical Council’s Good Medical Practice. These documents provide a comprehensive overview of the obligations and professional behaviour of a doctor to their patients and wider society. Doctors who violate these codes may be subjected to disciplinary proceedings, including the loss of their license to practice medicine. Nonetheless, the length of these documents has made their distillations into shorter oaths an attractive proposition. In light of this fact, several updates to the oath have been offered in modern times, some facetious.

THE OATH HAS BEEN MODIFIED NUMEROUS TIMES (..BIG PHARMA – NWO..)

In the United States, the majority of osteopathic medical schools use the Osteopathic Oath in place of or in addition to the Hippocratic Oath. The Osteopathic Oath was first used in 1938, and the current version has been in use since 1954.

One of the most significant revisions was first drafted in 1948 by the World Medical Association (WMA), called the Declaration of Geneva. “During the post World War II and immediately after its foundation, the WMA showed concern over the state of medical ethics in general and over the world. The WMA took up the responsibility for setting ethical guidelines for the world’s physicians. It noted that in those years the custom of medical schools to administer an oath to its doctors upon graduation or receiving a license to practice medicine had fallen into disuse or become a mere formality”.[29] In Nazi Germany, medical students did not take the Hippocratic Oath, although they knew the ethic of “nil nocere”—do no harm.[30][failed verification]

In the 1960s, the Hippocratic Oath was changed to require “utmost respect for human life from its beginning”, making it a more secular obligation, not to be taken in the presence of any gods, but before only other people. When the oath was rewritten in 1964 by Louis Lasagna, Academic Dean of the School of Medicine at Tufts University, the prayer was omitted, and that version has been widely accepted and is still in use today by many US medical schools:

I swear to fulfill, to the best of my ability and judgment, this covenant:

I will respect the hard-won scientific gains of those physicians in whose steps I walk, and gladly share such knowledge as is mine with those who are to follow.

I will apply, for the benefit of the sick, all measures [that] are required, avoiding those twin traps of overtreatment and therapeutic nihilism.

I will remember that there is art to medicine as well as science, and that warmth, sympathy, and understanding may outweigh the surgeon’s knife or the chemist’s drug.

I will not be ashamed to say “I know not”, nor will I fail to call in my colleagues when the skills of another are needed for a patient’s recovery.

I will respect the privacy of my patients, for their problems are not disclosed to me that the world may know. Most especially must I tread with care in matters of life and death. If it is given me to save a life, all thanks. But it may also be within my power to take a life; this awesome responsibility must be faced with great humbleness and awareness of my own frailty. Above all, I must not play at God.

I will remember that I do not treat a fever chart, a cancerous growth, but a sick human being, whose illness may affect the person’s family and economic stability. My responsibility includes these related problems, if I am to care adequately for the sick.

I will prevent disease whenever I can, for prevention is preferable to cure.

I will remember that I remain a member of society, with special obligations to all my fellow human beings, those sound of mind and body as well as the infirm.

If I do not violate this oath, may I enjoy life and art, respected while I live and remembered with affection thereafter. May I always act so as to preserve the finest traditions of my calling and may I long experience the joy of healing those who seek my help.

In a 1989 survey of 126 US medical schools, only three of them reported use of the original oath, while thirty-three used the Declaration of Geneva, sixty-seven used a modified Hippocratic Oath, four used the Oath of Maimonides, one used a covenant, eight used another oath, one used an unknown oath, and two did not use any kind of oath. Seven medical schools did not reply to the survey.

As of 1993, only 14% of medical oaths prohibited euthanasia, and only 8% prohibited abortion.

In a 2000 survey of US medical schools, all of the then extant medical schools administered some type of profession oath. Among schools of modern medicine, sixty-two of 122 used the Hippocratic Oath, or a modified version of it. The other sixty schools used the original or modified Declaration of Geneva, Oath of Maimonides, or an oath authored by students and or faculty. All nineteen osteopathic schools used the Osteopathic Oath.

In France, it is common for new medical graduates to sign a written oath.

In 1995, Sir Joseph Rotblat, in his acceptance speech for the Nobel Peace Prize, suggested a Hippocratic Oath for Scientists.

In November 2005, Saparmurat Niyazov, then leader of Turkmenistan, declared that doctors should swear an oath to him instead of the Hippocratic Oath.[citation needed]

In 2007, US citizen Rafiq Abdus Sabir was convicted for making a pledge to al-Qaeda, thus agreeing to provide medical aid to wounded terrorists.

As of 2018, all US medical school graduates made some form of public oath but none used the original Hippocratic Oath. A modified form or an oath unique to that school is often used. A review of 18 of these oaths was criticized for their wide variability: “Consistency would help society see that physicians are members of a profession that’s committed to a shared set of essential ethical values.”

VIOLATION

There is no direct punishment for breaking the Hippocratic Oath, although an arguable equivalent in modern times is medical malpractice, which carries a wide range of punishments, from legal action to civil penalties.[40] In the United States, several major judicial decisions have made reference to the classical Hippocratic Oath, either upholding or dismissing its bounds for medical ethics: Roe v. Wade, Washington v. Harper, Compassion in Dying v. State of Washington (1996), and Thorburn v. Department of Corrections (1998).[41] In antiquity, the punishment for breaking the Hippocratic oath could range from a penalty to losing the right to practice medicine.

In 2022, a college in the Indian state of Tamil Nadu saw a batch of medical students undertaking the Charaka shapath, a Sanskrit Oath by the name of ancient sage physician Maharishi Charak instead of the Hippocratic oath. The state government subsequently dismissed the Dean of the Madurai medical college for this act.

Asklipios his Daughters, meaning etc

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The daughters of Asclepius
 Ipioni: the Wife of  Asclepius. And this daughters:  HYGEIA(=Health), EGLI(=Glamour),
IASO, AKES, Panacea. (Dictionary Suidas)


 Ipioni was secondary deity Asclepius wife, daughter Merope personification of gentleness. It was deity with healing properties, mainly dealing with obstetrics. Its name recalls the “ipion Pharmacy” was simultaneously comrade and wife of Asclepius, the ancient god of medicine.


His name is not suspected of Asklepios from July the Epidafrio that produced the name “glory” (Aogla) and in our opinion it is consistent and lexicographer Hesychius.
The etymology of the name from “Asklin”, the Corinthian King, whom he healed, or the “Asgelatan” epithet of Apollo, or “Aglaopin” seems rather popular origin. The second component of the name is “mild” that adds to the “glory” shine and gentleness ….
The earliest scholars produced the name from “Ashkelon”. Asclepius is the ideal conception of healing power of nature as now perceived by people, who acts in “soft” seasons in the hills and in the fresh air under the soft glow and heat of the sun, the points gush cool springs and tall trees surrounding clean atmosphere.
Such was exactly the environment of places of worship and this conception strengthened the various legends of his birth and origin.
Along with Ipioni acquired these daughters:
The first two probably represent different stages of treatment, while the third medication.
The IASO or Iiso (in the Ionian dialect) is an ancient Greek ideal, anthropomorphic, secondary attached deity Asclepius intertwined with the “sacred” concept of Healing (treatment).
Reportedly daughter of Asclepius and Ipionis, sister goddesses healthy Akesos, Panacea and Aegle or daughter Amphiaraos.
 As a derivative of the verb iaomai (= heal) Place names: Iasis (Healing) – Jason – Iassos – Iatir – JATO – Doctor – Iator and the Cure as a means of therapy
 Pausanias reports that the Amphiaraeion Oropos altar, one of the five parts of which was dedicated to Aphrodite, the Panacea, the IASO, Health and Peony Athena.
 Also worshiped in Epidaurus and Athens.
  

The fund has worshiped at Epidaurus, as sisters, as a deity.
Her name is rooted in the ancient A and verb, meaning treat.
It was considered as the goddess of the healing process.

The Panacea was anthropomorphic secondary deity of Greek mythology intertwined with the concept of treatment (or herbal medicine) for Pasha disease. Reportedly daughter of Asclepius and Ipionis sister goddess Health, Iassos of Machaona and Podaleirios, Doctors of the Trojan War in Homer.
Worshiped mainly in Oropos, Attica, Kalymnos, Kos, etc .. The form of the present and the Asklepieion of Athens.
As goddess seen as able to cure every disease, its name quickly spread to all the Greek cities, particularly drugs capable of curing if not all diseases at least most of them.

The Egli.
It is said to have derived its name “Glow,” radiators, brilliant fame, grandeur, or “Splendour,” or by the beauty of the human body when it is in good health, or the price paid in the medical profession.

Health was the ancient Greek goddess, personification of Health of body and soul.
As the oldest center of worship of Titane refers to Sicyon, where were the sanctuary of Asclepius and Hygeia. According to ancient Greek tradition Arifron Sikyonios wrote the hymn to the goddess, whose cult was spread in Athens about 420 BC ..
In Greek mythology holds a prominent place in worship of her father. However, while Asclepius directly related to the treatment of diseases, the goddess associated with preventing disease and maintaining health status.
Apart from Athens, worshiped in other cities, such as Thespies in Elatia, Megara, Corinth and Argos.
The Orphic hymn health shows the importance attached by the ancient Greeks on health: “Imeroesa, Erato, polythalmie, pamvasileia, klythi marlin healthy ferolvie, mother collected works …”

The artists portrayed him from 5th century. BC as a young woman, later adopted as a symbol of the serpent.
Health others want her husband and other daughter of Asclepius.
It was probably a very ancient divinity, who is identified when the Asclepius, sometimes with Amphiaraos and when with Athena. Bronze statue of Athena Health stood on the Acropolis near ancient altar, immediately after entering the Propylaea.
Carved figures of Asclepius and Hygeia save many.
Here’s Hymn to Health, the Arifrona from Sikyon:

“Health most venerable among the blessed,
let us dwell with you the rest of my life,
let’s you my willing chug rather than wealth or grace parents.
Whether the royal power, which is equal to the gods to humans,
or cravings with hidden Venus nets.
Hunting, or other pleasure or the pain relief Gods show to people,
in with you, blissfully Health, all thallium and Graces shining spring without you no one was prosperous “

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