Telesphoros

Sağlık Tanrısı Asklepios ve onun çevresinde oluşan inanç ve söylenceler yüzyıllar boyunca geniş bir coğrafyada saygı görmüş, adına tapınaklar ve sağlık merkezleri kurulmuştur. Kimi Asklepieionlar olasılıkla yetenekli hekimlerin öncülüğünde kurulurken bir çoğunun  şifalı su kaynakları yakınında kurulduğu dikkat çekmektedir. Bu çalışmada Asklepios inancının doğuşu ve sikkelerdeki ilk tasvirleri anlatıldıktan sonra, Anadolu'da basılmış Asklepios ve söylencesi ile ilgili sikke tasvirleri ele alınmıştır.

The Use of Mercury/Cinnabar in Antiquity and After, and the City of Neikaia
Ancient town of Neikaia lies in southern Lydia, rougly 100 km east of İzmir. The literary sources arevirtually silent about the town. The town itself has been mentioned solely by the Western travellers and epigraphers who paid a visit to the region in late 19th and early 20th centuries. The town stretchesacross a very wide territory and possesses a topographic structure descending westwards in three sets of terrace. The main significance of Neikaia stems from rich deposits of mercury and cinnabar, which were mentioned in ancient resources such as Theophrastus, Vitruvius, and Plinius, have expressed thecharacteristics and the significance of the mercury and cinnabar in the region. These minerals were exported to the ancient world via Ephesus. Mercury -cinnabar in particular- was a widely known mineral during the ancient age. It was a basic raw material of medicine, which was sought for pills and ointment for the treatment of venereal diseases, leprosy, and dermatological diseases. It was also used in cosmetics and skin creams. Plenty of pottery fragments, scattered on the southeastern skirts of the ancient town have always similar typological characteristics. This give the idea that Neikaia could possibly be the center of goods production and packaging. The number of mineral mines situated on the range of the ancient town, indicate that the mining activities in this area continued for centuries.

The aim of this study is to analyse a relief from Ulpia Traiana Sarmizegetusa portraying the healing triad Aesculapius – Hygeia – Telesphorus together with another small god, so far interpreted as Eros – Thanatos and to demonstrate that the latter is in fact Hypnos. After describing the piece the study will bring forth all the similar evidence found in Dacia as well as all the analogies found in the Roman Empire, trying to find a pattern in their iconographical scheme and their spatial layout. Furthermore other indirect evidence can be selected from ancient literary sources and epigraphy that attest either a collective dedication for the aforementioned gods, either
suggest the presence of Hypnos or Oneiros in asklepieia, especially in the Eastern part of the Roman Empire. Ultimately the study attempts to clarify whether the relief from Ulpia can be considered a metaphor for incubatio and the implications of this, trying to respond to the question whether or not this ritual was practiced in the asklepieion of Ulpia, taking in consideration all the archaeological data that can be correlated with this, both architectural (fountains, sacrificial altars) and artefactual (the great quantity of lamps, votive inscriptions, perhaps even the surgical instruments).

Allianoi is in Paşa Ilıcası County within the Yortanlı irrigation dam built in 2010 to the Northwest
of Bergama in the province of Izmir. All rescue excavations in the whole area of the dam,
including Paşa Ilıcası, were implemented under the directorship of Prof. Ahmet Yaraş. The finds
as well as the architecture point to the fact that the importance of Allianoi had increased during
the Roman İmperial Period in particular. In this study, a total of nine metal finds, eight bronze,
one silver, related to health cult recovered from the Allianoi Excavation between 1998-2006 will
be discussed. Most of the architectural and small finds found at Allianoi belong to the Roman
Imperial Period although there is a wide range of chronology. Earlier than the other finds is an
astragalus and later than the other finds is an ampulla, the other seven finds can be dated to the
2nd-3rd century AD.

The area was probably pertaining to the ancient statio of Carbia. From the choroplastic figurines found among the grave goods the identification of the god Telesphoros, son of Aesculapios has permitted the analysis of this god in Sardinia. It allowed the identification of his sister Hygeia and to map the presence in the island of these two salvific deities together with their father.

Anteprima sui risultati degli studi sulla coroplastica funeraria di Sardegna in età romana e le attestazioni inedite di Telesforo e Igea riscontrate nell'Isola.
Results Preview of the ongoing studies, concerning the funerary terracotta figurines of Sardinia during the Roman era and the unpublished attestations of Telesphorus and Hygeia found on the Island

2009 yılında Antalya Yelten’de bulunan bir Asklepios grubu ile ilgili katkıda bulunduğum bir yayında , elinde tuttuğu yumurta nedeniyle özel bir gruba dahil olan Asklepios üzerinde yoğunlaşılırken, yanındaki pelerinli küçük Telesphoros figürü hakkında sadece kısa bir tanım yapılmıştır. Antalya Müzesi’nde bulunan ve tanıtılan iki örneği (Fig. 1–3) incelerken ulaşılan bilgiler, Telesphoros’un Anadolu veya Kelt kökenli olduğuna dair tez ve tartışmalara katkı sağlamak amacıyla, güncel buluntu ve referanslardan da yararlanılarak bu çalışmada kısaca irdelenmiştir. Telesphoros figürünü Keltik kültürlerin Balkanlar üzerinden Frigya’ya taşımış olacağına dair ileri sürülen görüşler ve bu çocuk–tanrının Pergamon’daki kültüne dair fikirler karşılaştırılmış, buluntular aracılığıyla örneklemeler yapılırken de Keltik Genius Cucullatus figürleriyle ikonografik etkileşimleri de sorgulanmıştır. Sonuç olarak, mevcut veriler ışığında etkileşimlere dair somut kanıtlar olmadığı ve Telesphoros’un kendi ikonografisini Pergamon’da edindiği kanısına varılmıştır.

RESUMEN
Estudio de una figurita de bronce procedente de Pollentia. Se trata de un pequeño «genio encapuchado» que ha sido ident~ficado con Telesforo, el genio o dios médico venerado en Pérgamo, que también era un «dios encapuchado», cucullatus. El estudio de las fuentes literarias, especialmente los Discursos Sagrados de Elio
Aristides, y la iconografía de Telesforo, permite concluir que lafigurita del MAN no representa al dios pergameno Telesforo, sino a un genio  popular, con posibles atribuciones o funciones mágicas o supersticiosas
en relación con los recién nacidos o las parturientas.

ABSTRACT
Study of a figurine of bronze from La Alcudia-Pollensa (Mallorca; Spain), old Roman colony of Pollentia. The figure had been identified with Telesforos, the god-genius revered in the sanctuary of Asclepius in Pergamon, mentioned by Aristides always in connection with healing remedies. But the analysis of the iconography, literature (Aristide, Sacred Discourses) and epigraphy, they allow me to conclude that the figure doesn't correspond lo Teles/oros, bul a small genius, maybe amulet of good luck for the pregnant woman or for the newly born.

In this article, I begin by outlining the qualities and attributes associated with experiences of mana, focusing particularly on the way the term ‘mana’ was used by C.G. Jung in his published work. I note that Jung associated mana with the accumulation and transfer of psychic energy (libido), with the appearance and appropriation of elemental fire, and by extension, with the metamorphic experience of constellating consciousness. In this context, informed by Jung’s accounts and modes of expression, the term mana personality becomes a provisional designation for a recurrent dynamic of archetypal experiential configurations whose telos appears to be the reorientation of consciousness to its origin.