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Last Updated on 28 Feb 2017

Author: Sophia Zoumbaki

CAPInv. 223: ha (l. he) synodos ha (l. he) ton Asklapiastan (l. Asklepiaston) ton en Panakeia


i. Geographical area Peloponnese with Adjacent Islands
ii. Region Argolid
iii. Site Epidauros


i. Full name (original language) ἁ (l. ἡ) σύνοδος ἁ (l. ἡ) τῶν Ἀσκλαπιαστᾶν (l. Ἀσκληπιαστῶν) τῶν ἐν Πανακείᾳ (IG IV2.1 679, ll. 1-3)
ii. Full name (transliterated) ha (l. he) synodos ha (l. he) ton Asklapiastan (l. Asklepiaston) ton en Panakeia


i. Date(s) i AD


ii. Name elements
Cultic:Asklapiastai (l. Asklepiastai): worshippers of Asklepios.
Topographical:en Panakeia (?), see VI.ii: References to buildings, below.
iii. Descriptive terms σύνοδος, synodos
Note synodos: IG IV2.1 679, l. 1


i. Source(s) IG IV2.1 679 (i AD)
Online Resources IG IV2.1 679
i.a. Source type(s) Epigraphic source(s)
i.b. Document(s) typology & language/script An honorary inscription in Greek on a monument erected by the synodos of Asklapiastai hoi en Panakeia in honour of T. Statilius Lamprias, son of Teimokrates
i.c. Physical format(s) A quadrangular statue base of limestone
ii. Source(s) provenance Epidauros, sanctuary of Asklepios


ii. References to buildings/objects It seems that the phrase τῶν ἐν Πανακείᾳ (ton en Panakeiai, ll. 2-3) defines a place connected with the activity of the group of Asklapiastai. There is further a possibility that we are dealing with a mistake of the stone-cutter: Thrämer (1897-1902: 1487-8) suggests the reading ΠΑΝΑΚΕΙΑΣ, PANAKEIAS; the editor of IG IV, M. Fraenkel, in his commentary of IG IV 1450, suggested the emendation ΕΝ ΠΑΝΑΚΕΙΩΙ, EN PANAKEIOI. The latter is accepted by Poland (1909: 86): "Das Heiligtum wird auch in Epidauros als eine Stätte von Asklepiasten genannt, offenbar zum Unterschiede von zahlreichen ähnlichen Kollegien im Mittelpunkte dieses Epidauros beherrschenden Kultus"; and p. 209 "Bedeutsam ist es, daß auch dort, wo der Asklepioskult den Mittelpunkt des Staatskultus bildet, noch kleinere Kreise den Gott ihrerseits verehren. So hat es vermutlich in Epidauros eine ganze Anzahl solcher Genossenschaften gegeben, da bei einer von ihnen eine lokale Bestimmung zur Unterscheidung beigefügt ist".
We have however no idea which specific place within the sanctuary of Epidauros the Panakeion or Panakeia was. Brown Stewart (2009: 175-6) suggests that the so-called skana "resembles a class of buildings that are suited to the particular needs of small, associative groups". However, she does not attribute skana to an organized association, as she believes the Asklapiastai were, but inclines to the view that the building "...may have been used by a less formally organized group, in this case, the cultic personnel" (p. 176).
For the worship of Panakeia cf. IG IV2.1 388.


iv. Honours/Other activities The synodos honours T. Statilius Lamprias, son of Teimokrates


i. Local interaction The fact that the Asklapiastai honour one of the most important personalities of public life with connections also with Sparta and Athens (see XII.i: Comments), shows that they had some important relations within the local community.


i. Comments For Ti. Statilius Lamprias son of Teimoktares see Rizakis, Zoumbaki and Kantirea 2001: ARG 245.
ii. Poland concordance Poland B 6
iii. Bibliography Brown Stewart, D.E. (2009), Οἱ περὶ τὸ ἱερόν. A Study of Sacerdotal Housing at Ancient Greek Sanctuaries. Dissertation. Bryn Mawr College.
Poland, F. (1909), Geschichte des griechische Vereinswesens, Leipzig: 58, 65, 86, 160, 209, 531.
Rizakis, A.D, Zoumbaki, S. and Kantirea, M. (2001), Roman Peloponnese I. Roman Personal Names in their Social Context (Achaia, Arcadia, Argolis, Corinthia and Eleia). Athens.
Thrämer, E. (1884-1937), ‘Panakeia (Kulstätten)’ in W.H. Roscher (ed.), Ausführliches Lexikon der griechischen und römischen Mythologie, Leipzig: 1482-91.


i. Private association Certain
Note It seems that the Asklapiastai are an association which is connected with a civic cult, but it is a specific group of worshippers designated by the place where they used to gather. Although no further information regarding their organization is preserved, their closer specification as a sub-group, their concrete place of reference and the fact that they collectively honour an important person of public life indicate that they were an organized association.
ii. Historical authenticity The epigraphic evidence renders the historical authenticity of the association indisputable.