Some Evidence of the Worship of Apollo Physician (Ietroos) in Ancient Greece and the Black Sea Coast

CONTENTS

GENERAL ASPECTS OF HISTORY AND PHILOSOPHY OF MEDICINE

Herophilus and vivisection: a re-appraisal ...... 5 J. Ganz

HISTORY OF MEDICAL DISCIPLINES

Philippe Ricord – prominent venereologist of the XIX century ...... 13 K.A. Pashkov, M.S. Betekhtin Development of national system of pharmaceutical education in 1920–1930: Moscow medico-pharmaceutical combine ...... 18 M.S. Sergeeva

FROM THE HISTORY OF HEALTHCARE

Zemstvo district medicine and charity in Russia ...... 29 L.E. Gorelova, T.I. Surovtseva The formation of factory legislation on health protection in Europe and Russia in the 19th to early 20th centuries ...... 35 I.V. Karpenko

FROM THE HISTORY OF RUSSIAN MEDICINE

Stages of formation and further development of domestic cardiology. Part 1 ...... 40 V.I. Borodulin, S.P. Glyantsev, A.V. Topolianskiy On the Biography of Professor and Psychiatrist Anatoly Kotsovsky (1864−1937) . . . . 48 K.K. Vasylyev, Yu.K. Vasylyev Professor of surgery at the University of Moscow I.P. Aleksinsky: his life and work in Russia and in emigration ...... 55 O.A. Treﬁ lova, I.A. Rozanov

INTERDISCIPLINARY RESEARCH

Some evidence of the worship of Apollo Physician (Ietroos) in ancient Greece and the Black Sea Coast ...... 73 E.S. Naumova

SPECIFIC QUESTIONS IN THE HISTORY OF MEDICINE

Physiological and pathophysiological aspects in Herophilos writings ...... 81 L.D. Maltseva

SOURCE

Continuity in the views of Hippocrates and Galen on the nature of the human body ...... 89 D.A. Balalykin

4 INTERDISCIPLINARY RESEARCH

Some evidence of the worship of Apollo Physician (Ietroos) in ancient Greece and the Black Sea Coast E.S. Naumova I.M. Sechenov First Moscow Medical University, The Ministry of Health of the Russian Federation

Based on the analysis of some contexts of ancient authors and epigraphic material we are talking about the place that takes the function of Apollo Ietroos in a complex set of Apollo`s functions. This function is recorded as a cult epithet, especially in Istria and Olbia on the Black Sea. And why his son, Asclepius, and his descendants (Hygieia, Panakeya, Machaon, Podalirius) become major deities associated with the functioning of medicine of the temple in ancient Greece.

Keywords: Apollo Ietroos (Physician), epithets of Apollo, Phoibos, light-shadow vocabulary, puriﬁ cation, Olbia, Asclepius

As A. F. Losev noted, "Information about the In connection with this possibility, the re- Greek language does not reveal the etymology of search of A. F Losev pays special attention to this Apollo’s name”. However, ancient authors "have epithet: "At a minimum, Hesiod (fragment 274) a tendency of combining a range of Apollo’s func- and Likofron (1009) were adjectives applied to tions (Plat. Crat. 404e-406a): arrow shooter, de- water to signify ‘clean’, ‘light’, ‘bright’. Bacchy- stroyer, soothsayer, guardian of cosmic and hu- lides (XII 139 et seq.) was associated with weath- man harmony"[1, pg. 92]. In this article we try to er. The verb phoebe does not specifi cally refer to show how from a series of several functions, spe- Apollo, but generally means to ‘be animate’; but cifi cally the maintenance of cosmic and human this last meaning is not certain, because there is harmony, the function of healer-physician ap- also a meaning of "clean" as, for example, hymn peared and was fi xated at the level of cult (in the V, 11 of Callimachus , the cleansing of foam from Black Sea, Olbia and Istria). Therefore, we ana- the horses. lyzed some of the epithets of Apollo and excerpts The same verb is used in a transitive form, for from the works of ancient authors. example, the anonymous hymn to Apollo (Orph., One of the most common epithets of Apollo P. 285, 22) meaning "inspiring"; Pseudo-Longi- is "Phoebus" (Gk. Φοβος) [2, p. 632]. In late an- nus (Desublim.VIII 4) used it to mean "passion, cient and Roman literature (since Virgil), Apol- an animating word". The verb phoibaō is almost lo was often called precisely that and under this equivalent to phoibazō. Euripides (Hec. 827) name he was also identifi ed with the sun. L R called Cassandra, Foybada. But Foybada, here Farnell believed that of all the epithets provided again, has no relation to sun and light, and is only for in the Roscher Dictionary as "solar", only the "prophetess", "fanatical", something like the mae- epithet Φοβος had a possible solar interpreta- nads – frenzied Bacchantes .... “Etymologicum tion: "If only Φοβος can be interpreted in terms Magnum” explains the verb phoibazō not only as of solar (and modern etymology recognize that meaning “cover”, but also in the sense of “clean”, the word contains the root phaos "the natural “prophesy”. More specifi cally, Hesychius of Mi- epithet of sun"), it provides a solid base for the letus explained phoibos as: “‘clean, brilliant, holy, proposition that pre-Homeric or Mycenaean era unstained’"[3, p. 340]. recognized this god as having a sunny character" Thus, the basic semantic meaning of this epi- [3, p. 140]. thet should obviously be associated with the idea of purity. Cleansing may in general be called an Apollo- © E.S. Naumova nian theme par excellence. It is a way of moving a HISTORY OF MEDICINE 2014, №4 (4)

person from pariah to full-fl edged member of the that before getting refuge in Athens, Oedipus must human community. be cleaned. Describing the sequence of cleaning, Summarizing the thoughts of the famous the chorus of Coryphaeus mentions the time the French scholar of Greek religion, Marcel Deti- ritual [8, 9]: enne [4, 149 sqq.], we can say that the cleansing O. C. 476-477. process, in the forms known to us from myths, ΟΙ. Ε_εν˙ τ| δKνθεν πο τελευτ#σαί με χρή; often lead to the following scenarios. To fi nd out ΧΟ. ΧοJς χέασθαι στάντα πρ|ς πρώτην ω. 2 how it was possible to purify, the off ender was forced to turn to the Apollonian oracle and cross Thus, it is recommended for Oedipus to per- its threshold. The responding god, as a rule, very form the purifi cation at dawn. This information vaguely pointed out where to go and what to do in from Sophocles allows one to conclude that the order to remove the fi lth. If after much travelling cleansing rituals, almost exclusively associated and suff ering the hero could fulfi ll the prediction, with the name of Apollo, took place at this time he was considered fully cleansed and his life ap- of day. parently began anew. We now turn to a fragment of the "The Sup- One of the most illustrative texts describing pliants" written by Aeschylus, and discovered by such transitions is the story of Orestes, in which P. Buayanse [10, p. 152-153]. the hero goes through all the stages of "turning The chorus in the tragedy is formed by the off " from society before his "return". Danaids fl eeing Egypt, arriving in Argos and seek- When examining the semantic fi eld of light ing protection from the local king. The dialogue in "Oresteia", it is worth considering the fact of the chorus and the father of the Danaids takes that the way the author expressed his views in place in the fi rst episode. They discuss the ques- terms of the semantic fi eld of lights and shadows tion of which gods should be prayed to in such a is characteristic of the condition of heroes. At situation [6, 7]: a symbolic level, light is clearly associated with Supp. 212 Δα. κα Ζην|ς ρνιν τόνδε ν+ν good, freedom, justice, and the dark with wick- κικλσκετε. edness, suff ering and misery [5, p. 63-71]. Thus, Χο. Καλο+μεν αγJς @λίου σωτηρίους. at the time of judgment, at the end of "Oresteia", Δα. γνόν τπόλλω, φυγάδπορανο+ θεόν. Orestes prays to Apollo, encouraging the epithet 217. τίν ον κικλσκω τνδε δαιμόνων Kτι;3 Φοβος, and Erin – "Black Mother Night”. Ac- cordingly, the decisive moment in the path of As can be seen from the above verses, on pg. purifi cation for the character of Aeschylus was il- 217, the bird of Zeus (i.e. obviously Zeus him- lustrated through the struggle between light and self), "pure Apollo, a fugitive from heaven" and darkness. [6, 7] "savior of the rays of the Sun" unite the phrase 744Ορ. Φοβ πολλον, πς γν κριθήσεται; "here these deities" – those who should be en- Χο. Νξ μέλαινα μ#τερ, $ρ %ρ&ς τάδε; couraged in such a situation. We emphasize that Ορ. ν+ν γχόνης μοι τέρματ, > φάοςβλέπειν. all three have something that could help the Da- Χο. @μν γJρ Kρρειν, > πρόσω τιμJς νέμειν.1 naids. Because of this, they are combined into a single group. Another is, "killer by the will of the fates". Oe- dipus in Sophocles' tragedy, “Oedipus at Colo- In view of the fact that the "naming and re- nus" is depicted at the end of his travels. The cho- quests often become the common motif of re- rus of the elders of Attic welcome the appearance quests" [11, p. 11], we examine which epithets ac- of Oedipus in a suburb of Athens, explicitly notes company the names of the deities of interest to us.

2 Oedipus. Let it be so. And shall the rest be done so? 1 – Oh, Phoebus Apollo, how will the court decide? - Chorus, Lei libations, the ﬁ rst give to the rising dawn

– Oh, Night, oh mother of the black! Do you see this? (Translation by F. F. Zelinsky) [9, Art. 476-477].

– Now shall I dying from the loop or look into the light. 3 – And to this bird of Zeus, now you cry out! – Shall we leave with the shame? Will, as there be honor as – Saving rays of the Sun we call. of old? (trans. Vyach. Ivanov [7] with changes of the author – And Apollo clear that from the sky was a fugitive. E.S. Naumova

The sun's rays are called "salvation". When ς αν διχεροντμείβεται, discussing the “Oresteia”, we mentioned the rela- τJν στονον μελάγκροκον ναύστολον θεωρίδα, tionship between the idea of "salvation" (i.e., to get τJν στιβ# πόλλωνι, τJν νάλιον, rid of unfavorable developments), with the image πάνδοκον ες φαν#τε χέρσον 5. of light. Note that the same word – σωτηρία – The fi rst thing that should be noted is the the scholiast say, explains why be- boat of Charon (in other versions fore the fi ght the Trojans Ajax and called the river Acheron) here called Hector make sacrifi ces to Gaea "those who did not join Apollo" and Helios: ΔιJ τί δο Τρες Γ and "sunless". It turns out that the κα λί; τι % κίνδυνος περ epithet "sunless" complements and σωτηρίας κα γ#ς.4 clarifi es the epithet, "the one that As for Apollo, on the one hand, did not join the Apollo". his identifi cation as a "fugitive from Given that we are talking about heaven" does not raise questions: the a rather specifi c ship, we empha- Danaids were fugitives and a God size that, as a talisman, there might who was himself a fugitive would Fig. 1. have been an image of the column obviously help them. On the other Assarius coin from of Apollo on Agieya at the stern. hand, he was also called "pure", Lugdunum. LIMC 22, (Fig. 1, 2). which for us is more interesting in Apollon Agyieus 22. Therefore, we can assume that this context. the reference is not to the under- Obviously, it is necessary to world. Apollo cannot be the guard- specify the semantics of the ad- ian of the ship, since he deals only jective: γνός (“pure"), closely with human activity "under the sun" related in meaning to the epithet of the world. "Phoebus". It was precisely this Marcel Detienne came to same epithet that was used when the conclusion in his book about Apollo. judge decided the case saving the Apollo "never opens the sacred Athenian hero Areopagus Orestes. road to Hades (emphasis added. – The context for other Apollonian auth.); consecrated in mysteries, epithets, γυιεύς “street", "pillar" this belongs to Dionysus" [4, are specifically in the text of De- Fig. 2. p. 240]. This is an "Olympian from mosthenes [5, p. 113-130; cf. 12: Assarius coin from Vienna. our world," who "creates favorable 313], directly calling Apollo "sav- LIMC, Apollon Agyieus 23. conditions for human activities" ior” – σωτήρ. This proves that [4, p. 240] and then safeguards this epithet was applicable to it. the Apollonian based harmonious Ultimately, salvation means that world inhabited by man (being a you can stay alive and continue to "see the sun- "guardian of cosmic and human harmony")6. light" (this is one of the main characteristics of the human world and the main diff erence from Hades) [5, p. 52]. All this allows us to understand 5 Girlfriend, crying – we have a tail wind! the meaning of Aeschylus in another context, also Beat the paddles – beat, laments on the chest! accompany referred to by the little know French research- the boat along the water Acheronta er Pierre Buayanse, from the kommos "Seven Bleak, under sail black Against Thebes» (Aesch. Sept. 854 sqq.) [6, 7]: Sunless it was not the foot of Phoebe on it – in the hospitable land and dull. 854 λλJ γόων, φίλαι, κατορον For the intégrity of understanding we use the poetic ρέσσετμφ κρατ πόμπιμον χερον πίτυλον, translation of the C. Ivanov [7], which is not entirely accurate ("Phoebus" is used although in the original text it 4 "Why did the Trojans [sacrifi ce] to Gaia and Helios? Since is "Apollo"), and we also use word constructions, which are the risk was in relation to salvation and the earth" (trans. important to us and are related to the Greek original. Author). 6 Terminology A. F. Losev. HISTORY OF MEDICINE 2014, №4 (4)

Fig. 3. Graﬃ ti from the sanctuary of Apollo Рис. 4. Граффито на поддоне аттической чернолаковой чаши the Physician. Olvia. End of the VI-V cent. BC. V в. до н.э. Ольвия.

The conclusions, based on an analysis of liter- probably the sun's rays (their number, especially ary sources, are confi rmed by epigraphic sourc- seven, played a major role in the cult), and the es: graffi ti from the excavations of the sanctuary circle itself is the solar disk, a round shaped altar of Apollo Ietros ("physician") on the territory of shape or the drum columns, radiating from con- ancient Olbia [13]. As shown by A.S. Rusyaeva, struction like graffi ti "[13, p. 136]. the cult of Apollo the physician was central to an- The graffi ti dates to the end of the VI begin- cient Olbia [14, 15]7. Among the more than two ning of the V century BC, a time very close to dozen graffi ti found on the territory of the sanctu- when Aeschylus wrote the tragedy referred to. ary, there are two that are of most interest to us It should be noted that, in this case, there is no (Fig. 3, 4). doubt about the connection between the cult of According to Y.G. Vinogradov and A.S. Rusy- the solar symbol and Apollo the physician. This aeva. the fi rst of these was drawn on the middle of function is integrated with the cleansing proper- the wide edge of an ancient pentahedral caliper ties of the ancient god and suggests reconsidering fi ve- (Fig. 3 see.graffi ti number 11), and "repre- our idea about a "return to the world of the living". sents a pattern of three irregularly shaped concen- The second graffi ti is scratched in a circle on tric circles. Seven straight lines radiate from the a pallet of black-lacquer Attica bowls and consists middle circle into the space between the sectors of two diff erent texts (Fig. 4). The fi rst of these forming a letter. Together, they constitute the has the names of the followers of Boreas, appar- name of the temple of Apollo Ietrosa £ητρόον ently, to propagandize the cult of Apollo. The Ietroon. Below the third circle is a semicircle hav- second inscription is carved on the bottom, non- ing another nine straight lines radiating away from visible part of the vessel and also closed within a it". The authors of the article believe that “the circle. It is somewhat better preserved and con- name of the temple clarifi es the symbolism of the sists of a few pairs of words: πόλλων – ¤λιος, entire drawing: the center circle is like a wheel – ¤λιος – κόσμος, κ (όσ) μος – φς, φς – βίος, the solar symbol of Apollo. The straight lines are βίος – πόλλων 8. 8 Apollo – Helios (Sun), Helios – space, space – light, – 7 same cult as in the territory of the colony of Istra life, life – Apollo (translated by the author). E.S. Naumova

Fig. 5. Hierapolis. Log in oracle (two species).

Here the deities are associated with each other is a transition to a new, clean and bright condi- and the direct association with the word "sun, is tion. Linked with this is the idea of "purity" (pre- precisely with the ‘cosmos’", i.e. an orderly orga- cisely how the epithet "Phoebus" is translated) nized space. This "cosmos" combines a well-or- and the idea of "light". ganized earthly and divine world and, in contrast Sophocles identifi es the time of purifi cation to the underground world, it is fi lled with "light", rites as early morning. This shows an inherent and life fl ows into it." Here, life itself is associated connection between the idea of purifi cation and with the name of Apollo (which, of course, sup- dawn, the transition time of the day9. ports the idea of its close connection with healing Cleansing as an opportunity to return to the and medicine). normal human world is directly related to the idea Based on the paleographic features (Hel- of healing and salvation as an opportunity to stay lenistic italics), the second inscription refers to alive under this “sunny” world. The connection a period after the fi rst graffi ti (ancient or early between Apollo and Helios is especially impor- classical) and the vessel itself (V cent. BCE). tant. Both gods are embodiments of the earth, Given that both of the graffi ti drawings are a few the human world! Helios provides its order from centuries old, we can conclude that the second above and from the outside; Apollo "restores or- inscription complements the fi rst, verbalizing der" at the bottom and inside. Such enlightened what was symbolically expressed in the fi rst in- purifi cations accompanied a "vertical passage" scriptions. between the human world and the divine world, Therefore, we can draw the following conclu- establishing links between them capable of "in- sions. spiring Phoebus” prophets and poets10. The Apollonian cleansing process is par ex- Therefore, it is no coincidence that the temple cellence. It is associated with the return of the medical centers of ancient Greece found them- person to the ranks of full-fl edged members of 9 For more on the role of the dawn in the identifi cation of society, signifying the cleansing of fi lth and dirt, Apollo and Helios the sun see [5]. which is a symbolic expression of the darkness. It 10 Note that the epithet Cassandra is the same as Foybada. HISTORY OF MEDICINE 2014, №4 (4) selves in close proximity to the famous oracle of underground to avoid exposure to poisonous Apollo. For example, one of the most famous ora- gases. cles of Apollo was located in the ancient Hierapolis The results of our study shows that the func- (modern. Pamukkale) of Asia Minor, famous for tions of Apollo included the image of this god as its salt springs (Fig. 5). The pagan priests would a healer and physician. That is why his son, As- descend deep into the Earth where toxic gases rose. clepius, and his descendants (Hygieia, Panacea, A twentieth century scientifi c tourist tried Machaon) are the main deities associated with to repeat this, but died. It seems that the priests the functioning of the temple of medicine in an- knew exactly where it was necessary to crawl when cient Greece.

REFERENCES

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About the author Naumova E.S. – PhD in Philology; master`s degree of the University Paris 1 Panthéon-Sorbonne; Аssociate Professor of the Chair of Latin language and medical terminology, I.M. Sechenov First Moscow State Medical University. E-mail: [email protected]

The name of the article for quotation: Some evidence of the worship of Apollo Physician (Ietroos) in ancient Greece and the Black Sea Coast. Istoriâ mediciny. 2014. N4 (4). P. 73–80.