In my work, I focus on a comparison of Olympian and chthonic aspects of the myth and cult of the god Asclepius in Classical Greece period. The starting point is a discussion concerning the distinction between Olympian and chthonic. I will try to clarify what these particular terms represent in works of selected authors and how those authors consequently apply them. Furthermore, I will try to show whether and how the dichotomy between Olympian and chthonic can be applied to a specific figure, namely the healing god Asclepius. I will focus on Asclepius myths and forms of his cultic worship too. Emphasis will be put on Asclepius divine, Olympian aspects, as well as on his heroic features, which belong to the realm of chthonic. On the basis of theoretical analysis of dichotomy between Olympian and chthonic and examination of a particular case figure of Asclepius, in the final synthetic part of my work I will try to demonstrate that the adherence to the dichotomy between Olympian and chthonic is significantly beneficial to the interpretation of the divine figure of Asclepius. Key words: Olympian, chthonic, Asclepius myths, cultic worship of Asclepius, interpretation of Asclepius

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The thesis examines two of the most prominent forms of Ancient Greek medicine, rational and temple. These two forms put themselves in direct competition with each other and often tried to differentiate their form from the other. On the other hand the public often conflated these two types viewing them as one entity instead of two. The perception of Ancient Greeks was that the two forms were actually very similar and the temple practitioners and rational physicians were in many ways interchangeable.

Os Santuários de Asclépio: expressões arquitetônicas, sociais e religiosas nos séculos V, IV e III a.C. Esta pesquisa de mestrado tem como objetivo uma melhor compreensão do culto dedicado a Asclépio no contexto da pólis grega dos séculos V, IV e III a.C. Pretendemos captar as transformações decorridas no culto neste período de grandes mudanças no mundo grego. Para tanto, analisaremos os santuários de Asclépio em Epidauro, Atenas, Corinto, Pérgamo, Messene, Cós, Agrigento, Paros, Delos e Velia no que diz respeito à arquitetura, ao seu posicionamento no espaço e em relação à planimetria da respectiva pólis. As fontes textuais, sobretudo Pausânias, serão um apoio importante no decorrer do trabalho. / Asclepius\' Sanctuaries: architectural, social and religious expressions during the 5th, 4th and 3rd centuries B.C. This master research aims at a better understanding of Asclepius\' Cult within the Greek polis context of the fifth, fourth and third centuries B.C. We intend to apprehend the transformations occurred in this period of great changes within the Greek World. In order to so do, we will analyze ten Sanctuaries dedicated to Asclepius, from Epidaurus, Athens, Corinth, Pergamum, Messene, Kos, Agrigento, Paros, Delos and Velia. We will study their architecture, their geographical location (spatial ositioning) and their planimetry correlating to their poleis. The ancient textual sources, above all Pausanias, will be an important aid through this work.

Os Santuários de Asclépio: expressões arquitetônicas, sociais e religiosas nos séculos V, IV e III a.C. Esta pesquisa de mestrado tem como objetivo uma melhor compreensão do culto dedicado a Asclépio no contexto da pólis grega dos séculos V, IV e III a.C. Pretendemos captar as transformações decorridas no culto neste período de grandes mudanças no mundo grego. Para tanto, analisaremos os santuários de Asclépio em Epidauro, Atenas, Corinto, Pérgamo, Messene, Cós, Agrigento, Paros, Delos e Velia no que diz respeito à arquitetura, ao seu posicionamento no espaço e em relação à planimetria da respectiva pólis. As fontes textuais, sobretudo Pausânias, serão um apoio importante no decorrer do trabalho. / Asclepius\' Sanctuaries: architectural, social and religious expressions during the 5th, 4th and 3rd centuries B.C. This master research aims at a better understanding of Asclepius\' Cult within the Greek polis context of the fifth, fourth and third centuries B.C. We intend to apprehend the transformations occurred in this period of great changes within the Greek World. In order to so do, we will analyze ten Sanctuaries dedicated to Asclepius, from Epidaurus, Athens, Corinth, Pergamum, Messene, Kos, Agrigento, Paros, Delos and Velia. We will study their architecture, their geographical location (spatial ositioning) and their planimetry correlating to their poleis. The ancient textual sources, above all Pausanias, will be an important aid through this work.

Divine healing has been often seen in opposition to human healing. The two spheres, have been considered as separate, both in space and in terms of elements involved. Asclepian sanctuaries have been mostly presented as domains of exclusively divine intervention, without any involvement of the human factor, possibly with the sole exception of dream interpretation. However, the written testimonies of temple cures, both those in the form of cure inscriptions dedicated in sanctuaries and the literary accounts of the incubation experience, give us reasons to suppose that the practical side of the functioning of the asklepieia could have assumed the involvement of human medicine, with the extent of this involvement differing in various epochs. Regardless of physicians' participation or its lack in the procedure, the methods applied in sanctuary healing appear to have evolved in parallel to the developments in medicine and their popular perception. Archaeological finds as well as the image of Asclepius as the god of medicine itself seem to confirm this. Nevertheless, by no means should these connections between the two spheres be treated as transforming the space of religious meaning into hospitals functioning under the auspices of a powerful god. Although acknowledging them does entail inclusion of human medicine within the space dedicated to Asclepius, it does not thereby deny the procedure of incubation its religious and metaphysical dimension. On the contrary, it shows that to the Greek mind divine and human healing were not mutually exclusive, but overlapped and coincided with each other, proving that the Greek sense of rationality was quite different from the modern and could comprise far more than what we call today "scientific thinking".

Aucune région du monde gréco-romain n’est véritablement restée à l’écart de ladiffusion du culte d’Asclépios, au point qu’au IIe s. p.C., on ne dénombre pas moins de 320Asclepieia. A partir du IVe s. a.C. – ou du moins c’est à ce moment que nous en avons destraces effectives – et pendant toute l’époque hellénistique, le culte se propage notamment dansle monde insulaire et dans les cités côtières d’Asie Mineure, ce qui donne lieu à laconstruction de complexes parmi les plus célèbres du monde antique (Cos, Pergame, Lébèna),mais aussi une foule de sanctuaires moins importants dont l’influence est restéeessentiellement locale ou régionale. Notre thèse porte donc sur l’étude du culte et dessanctuaires d’Asclépios dans les îles égéennes et sur les côtes occidentales de l’Asie Mineureà l’époque hellénistique et au Haut-Empire romain, essentiellement à partir de ladocumentation épigraphique. Plusieurs thèmes de recherche sont développés : notamment lesétapes de la diffusion et l’origine du culte d’Asclépios ; le rôle économique, politique et socialet la gestion des sanctuaires ; le dieu (épiclèses, fonctions, famille mythique, relations avec lessouverains hellénistiques et les empereurs) et son culte (modalités et actes constitutifs) ; lepersonnel religieux, les individus et les groupes sociaux fréquentant les sanctuaires ; lesmotifs pour lesquels ces centres furent des lieux de « pèlerinage » célèbres et enfin lesinteractions entre savoirs médicaux profanes et puissance divine de guérison. / No region of the Greco-Roman world really stayed away from the distribution ofAsclepius’ cult, to the point that in IIth s p.C., we count not less than 320 Asclepieia. FromIVth s a.C. - or at least this is when we have it effective tracks - and during all the Hellenisticperiod, the cult propagates in the Aegean islands and in the coastal cities of Asia Minor. Inthis time, the complexes among the most famous of the antique world (Kos, Pergamon,Lebena) are built, as well as of numerous less important sanctuaries the influence of whichremained essentially local or regional. In our thesis, we study the Asclepius' cult and hissanctuaries in the Aegean islands and on the western coast of Asia Minor in the Hellenisticand Roman times, essentially from the epigraphic documentation. Several themes aredeveloped : the stages of the distribution and the origin of Asclepius' cult ; the economic,political and social role and the management of sanctuaries ; the god (epithets, functions,mythical family, relations with the Hellenistic sovereigns and the emperors) and his cult ; theclergy, the individuals and the social groups frequenting sanctuaries ; the motives for whichthese centers were famous places of "pilgrimage" and the interactions between profanemedical knowledges and divine power of healing.