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Aspects of Ancient Greek Cult: Context, Ritual and by ed., George Hinge; Jesper Jensen, Peter Schultz, Bronwen

By ed., George Hinge; Jesper Jensen, Peter Schultz, Bronwen Wickkiser

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18 However problematic and ultimately inaccurate these accounts may be, it is nonetheless striking that no ancient source credits Asklepios, the healing god par excellence of the Greco-Roman world, with ending the plague of the 420s. This suggests that Asklepios was not associated with the cessation of this plague in Athens or anywhere else. It also suggests that Asklepios was not perceived as a plague-healing god generally in antiquity; otherwise, some ancient source would probably have given such a prominent healing god the credit for Athens.

Hesperia 27: 164‑310. Blümel, C. 1966. Die Klassisch griechischen Skulpturen der Staatlichen Museen zu Berlin. Berlin: Akademie Verlag. Edelmann, M. 1999. Menschen auf griechischen Weihreliefs. Quellen und For­ schungen zur Antiken Welt 33. Munich: Tuduv. Edwards, C. M. 1985. D. , New York University, Institute of Fine Arts. Ferrari, G. 2002. Figures of Speech. Men and Maidens in Ancient Greece. Chicago & London: University of Chicago Press. Fuchs, W. ” AM 77: 242-9. Güntner, G. 1994. Göttervereine und Götterversammlungen auf attischen Weihreliefs.

5 van Straten 1995. 6 van Straten 1995, 12. These indications are presumably the same as the “characteristics [that] may identify the scene as a sacrificial one” listed two pages earlier: altar, god, fillets on the sacrificial animal, woman with basket on her head. 7 It may seem odd to use the term kiste since the well-known “mystic kiste” suggests a small box rather than a large basket, but kiste seems to be the generic term for basket. 01 no kiste 20 3 I should say that I am depending largely on van Straten’s descriptions; comparison with available illustrations suggests his descriptions are very accurate.

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