The Asklepieion of Pergamon

Sanctuaries in the ancient world were at the crossroads of religious aspirations with social, economic and (geo)political motives, making them vibrant and interactive hotspots at several scales. The sanctuary of Asklepios was such a space for nearby Pergamon, for over 600 years. Developing from a natural shrine in a spring-fed basin to a place of healing, the Asklepieion gradually became a center of gravity, drawing travellers near and far, and attracting the attention of Hellenistic kings, the local elite, Roman emperors, as well as those seeking healing. By the imperial period, Asklepios had become Pergameus Deus, the principal god of the city. This story map gives the general story of the sanctuary.

The tale of Archias would have taken place in the 4th century BC. But there is another Archias too, as Riethmüller (2011) points out, who had an important role to play later on. A 2nd century BC inscription mentions Archias as father of Asklepiades, whose descendants were to fulfill the priesthood as a hereditary position ( IvP II 251 ). Another Archias from Pergamon (perhaps the same?) is mentioned in an early 2nd c BC inscription from the Asklepieion in Epidauros – this Archias was envoy (theorodokos) during the rule of Eumenes I ( IG IV² 1 60 ). In any case, the connections with Epidauros are clear. 

These were a few of the prominent figures that played a role in promoting the cult and developing the sanctuary into a prominent sacred center.

The excavators identified 18 different construction phases (Bauphasen) of the shrine, published in the first volume of the excavation reports (Altertümer von Pergamon XI, Vols. 1-5). Luckily they also clustered these into five main phases, making it easier to follow the development of the shrine. The imperial phase of the shrine is best known, but one of the aims of this project is to tease out the pre-imperial phases, i.e. the development of the sanctuary in the Hellenistic and early Roman era. Overshadowed by the exceptional architecture of the imperial period, these phases deserve more attention, in order to understand the human interaction and progression of the sanctuary into a major supraregional shrine, especially under the Attalid kings.

The overview above gives us a view of the sanctuary largely from an architectural standpoint.

But what happened at the shrine, what did people do?

The material culture and textual evidence at the shrine can help us understand how the sanctuary functioned and what it meant to different people. Much of this was published in the Altertümer von Pergamon XI. Vols. 1-5, and the Inschriften von Pergamon, Teil 3 (Altertümer von Pergamon VIII). Recording and georeferencing this data was central to the project  'Deep-mapping the Asklepieion of Pergamon' - see the website  for more information about the project and its goals.

An important outcome is  'The Asklepieion of Pergamon - an online deep map' - askperg.org , a website that makes the data (ceramics, clay, varia, coins, inscriptions, literary texts) available to the public. This section uses this deep map to take a closer look at the features in each phase from the Asklepieion, comparing the architectural data from the phases in a GIS environment with the finds from that phase as these are registered in the online deep map.

 You can explore the deep map to make more discoveries! 

Some of the earliest finds include prehistoric material, much of which dates from the Bronze Age. A concentration of this material was recovered during the excavation of the 'Olivenhain', the area west of the sanctuary, in the 1960's, but some were also found in the area of the incubation complex, and among the structures under the theater.

Finds include: several closed vessels, like bowls and deep dishes (ceramics); and some stone tools (varia).

work in progress

• [the story of water]

The second phase sees the earliest monumentalization of the site, including a Doric temple for Hygieia ( IvP III 158 ). Also a cluster of structures appear around the incubation area, including the small 'Mosaikbau' from Bauphase 5. A concentration of coins from the 3rd century BC was found here, most of these were from Pergamon, but some were from as far away as Macedonia and Babylon. Another concentration of coins was found in an oinochoe (wine jug), buried near the area of the later East stoa. Most of these were from various places in Asia Minor, many in the Seleukid Empire. Ceramics from this period are largely tablewares, indicating that a lot of feasting went on, perhaps related to the sacrifices, but also 'everyday' eating activities for those who may have been staying at the shrine. More ritual activities may be indicated by the many terracotta figures found in the central area of the shrine (the Festplatz). Activities taking place after dark are indicated by the oil lamps, several of which were found in the central sanctuary, but also in the olive grove to the west. The structures under the theater seem to be related to residential/production centers, but several terracottas were found here as well, along with lamps and other ceramics.

work in progress

• [A network of coins]
• [The Asklepieion by night - lamps]

The monumentalization of the site increases in the early 2nd century BC. The finds increase in quantity. A new type of ceramic begins to appear in large quantities: the mould-made bowl (previously called 'Megarian bowls'  - see an example here ); these were characteristic for the region in this era. More inscriptions appear in this era, indicating personal devotion and dedications to Asklepios, but also to other gods such as Demeter ( IvP III 130 ), by private individuals. A few honorific inscriptions also appear, such as the one for Athenaios, one of the Attalid princes ( IvP III 3 ), but also for a Pergamene citizen, who is honored by the Ionian League ( IvP III 4 ). These indicate a political profile of the shrine for Pergamon. An exceptional decree from this period concerns honors for the last Attalid, Attalos III, who was to receive a statue next to Asklepios in his temple - this inscription was found in Elaia, the main harbor town of Pergamon ( IvP I 246 , with a  translation on attalus.org ).

work in progress:

• [IvP I 246]
• [Early dedications in the shrine]
• [terracottas]

The period following the Attalid kings marks the beginning of Pergamon under Roman rule. Initially, not a lot changed at the sanctuary - new structures did not appear until the later 1st century BC. This may well be connected to the turbulent times of the 1st century BC. Yet while the architecture may point to a decline, the material and epigraphic records indicate continuing activity at the sanctuary, albeit in lower numbers. Terracottas are still being offered, while ceramics indicate feasting activities, although most of these were found in the area west of the shrine. Inscriptions point to ongoing private dedications at the shrine as well as honorific monuments. One important inscription is  IvP III 1 , mentioning the restoration of asylia at the shrine.

In the early imperial era more construction takes place, including the heroon along the sacred way. The track of the sacred way is covered by vaulting, a 'via tecta' that protected pilgrims from the weather as they approach the shrine. The shrine gains attraction during the first century AD, drawing the attention of the emperor Domitian.

•  On the road to healing - the Via Tecta 
• [Regaining asylia - IvP III 1 -work-in-progress]

The high imperial period, roughly the 2nd and 3rd centuries AD, represents without a doubt the most florescent period of the sanctuary, concerning not just the architectural monuments, but also the material culture, epigraphic record, and literary texts. Besides the many tales of Aelius Aristides, this is the era in which the sanctuary becomes a mirror of Rome and an intellectual center for the elite of Pergamon and its region. It becomes a podium for figures such as Julius Quadratus Bassus, a descendant of the Attalids of Pergamon who received a state burial in Pergamon, at the order of Hadrian ( IvP III 21 ). Yet it continues to be a major hub, attracting pilgrims from far and wide who come to seek healing at the shrine.

With its wealth of finds, many of the first story maps are clustered in this phase

•  Aelius Aristides and the Asklepieion of Pergamon 
•  Heroes in the Asklepieion 
•  Julius Quadratus Bassus – the myth, the inscription, the network 
•  Tales from the Asklepieion 

[This section will examine the Asklepieion in the Late Roman, Byzantine and Ottoman periods, ideally up until the excavations - work-in-progress!]

One very good means of communicating spatial narratives to a larger audience is through  ArcGIS Story Maps . The use of story maps began with the  support grant from the Geodienst in 2020 , with the assistance of Paul Haan (PH) and Annemarie Galetzka (AG) from the Geodienst. Alexandra Katevaini (AK) was able to take this to a new level, not only as a tool to communicate research, but also as an  educational tool  that students can use to tell spatial stories drawn from their own research. 'The Asklepieion of Pergamon - an online deep map' is also a story map, built by Peter Merx (PM ) and Bridgit Hebner (BH) (Geodienst)

Some of these are presented here, with more to follow!

 On the Road to Healing - the Via Tecta  Describes the sacred the sacred way that linked the Asklepieion to Pergamon, then takes us on an imagined journey (CW/AK)

 Tales from the Asklepieion  Created for the Arts Festival (2022), this story map collection presents 10 short stories drawn from inscriptions in a tight area near the altar – the focal point of the shrine! (A. Katevaini) https://storymaps.arcgis.com/collections/420b9543769e416fa149cc38329b6cf6 

 Heroes in the Asklepieion  Acts as a parent story map for elite figures known via inscriptions / statues in the sanctuary – work-in-progress! (A. Katevaini / C.G. Williamson)

 Julius Quadratus Bassus – the myth, the inscription, the network  One of the ‘heroes’ who earned his place in the Asklepieion through his genealogy, extensive network, and relations to Rome (C.G. Williamson / A. Katevaini)

 Aelius Aristides and the Asklepieion of Pergamon  One of the first story maps – still work-in-progress! Concerns Aristides’ spatial link to the Asklepieion. the ritual topography, and travel networks (C.G. Williamson / A. Katevaini / P. Haan / A. Galetzka)

This drone-shot by İhsan Yeneroğlu gives an overview of the Asklepieion...

• Ziegenhaus, O. and G. de Luca (1968) Altertümer von Pergamon XI. Das Asklepieion. Teil 1. Der südliche Temenosbezirk in hellenistischer und frührömische, Altertümer von Pergamon, Berlin: Walter de Gruyter.
• Ziegenhaus, O. (1975) Altertümer von Pergamon XI. Das Asklepieion. Teil 2. Der nördliche Temenosbezirk und angrenzende Anlagen in hellenistischer und frührömischer Zeit, Altertümer von Pergamon, Berlin: Walter de Gruyter.
• Ziegenhaus, O. (1981) Altertümer von Pergamon XI. Das Asklepieion. Teil 3. Die Kultbauten aus römischer Zeit an der Ostseite des Heiligen Bezirks, Altertümer von Pergamon, Berlin: Walter de Gruyter.
• De Luca, G. (1984) Altertümer von Pergamon XI. Das Asklepieion. Teil 4. Via Tecta und Hallenstraße. Die Funde, Altertümer von Pergamon, Berlin: Walter de Gruyter.
• Hoffmann, A. and G. De Luca (2011) Altertümer von Pergamon XI. Das Asklepieion. Teil 5. Die Platzhallen und die zugehörigen Annexbauten in römischer Zeit, Altertümer von Pergamon, Berlin: Walter de Gruyter.

• Wiegand, T. and W. Weber (1932) Zweiter Bericht über die Ausgrabungen in Pergamon 1928-32: das Asklepieion, Abhandlungen der preussischen Akademie der Wissenschaften. Philosophisch-historische Klasse, 0233-2779. Jg. 1932, Nr. 5, Berlin: Verlag der Akademie der Wissenschaften.
• Mania, U. (2021) ‘Der Survey im Umfeld des Asklepieions ‘, in Pirson, F., M. Aksan, P. Bes and F. Becker (2021) ‘Pergamon – Das neue Forschungsprogramm und die Arbeiten in der Kampagne 2019’, Archäologischer Anzeiger 2020/2, 1-245, pp. 188-196.

• IvP III = Habicht, C. (1969) Altertümer von Pergamon VIII. Die Inschriften von Pergamon. Teil 3. Die Inschriften des Asklepieions, Altertümer von Pergamon, Berlin: Walter de Gruyter.
• Meier, L. (2009) ‘Inschriften aus dem Asklepieion von Pergamon’, Chiron 39, 395-408.
• Müller, H. (1987) ‘Ein Heilungsbericht aus dem Asklepieion’, Chiron 17, 193-233.
• Robert, L. (1984) ‘Un décret de Pergame’, BCH 108, 481.

A lot has been written on the Asklepieion – this represents a selection of works referenced in this project.

• Deubner, O. (1938) Das Asklepieion von Pergamon; kurze vorläufige Beschreibung, Berlin: Verlag für Kunstwissenschaft.
• Jones, C.P. (1998) ‘Aelius Aristides and the Asklepieion’, in: H. Koester ed. Pergamon citadel of the gods. Archaeological record, literary description, and religious development, Harvard Theological Studies 46, Harrisburg, PA: Trinity Press International, 63-77.
• Melfi, M. (2016) ‘The archaeology of the Asclepieum of Pergamon’, in: D.A. Russell, M. Trapp and H.-G. Nesselrath eds, In praise of Asclepius. Aelius Aristides, selected prose hymns, Tübingen: Mohr Siebeck, 89-114.
• Riethmüller, J.W. (2011) ‘Das Asklepieion von Pergamon’, in: R. Grüßinger, V. Kästner, A. Scholl, I. Geske and J. Laurentius eds, Pergamon. Panorama der antiken Metropole. Begleitbuch zur Ausstellung, Petersberg, Berlin: Imhof, 228-234.
• Strocka, V.M. (2012) ‘Bauphasen des kaiserzeitlichen Asklepieions von Pergamon’, Istanbuler Mitteilungen 62, 199-287.

• Ferretti, L. (2022) ‘Cohabitations de dédicaces dans l’ Asclépiéion de Pergame. Divinités – Textes – Supports’, in: B. Amiri ed. Lieux de culte, lieux de cohabitation dans le monde romain, Besançon: Presses universitaires de Franche-Comté, 165-184.
• Ferretti, L. (2022) ‘Visual and Spatial Dynamics of Written Texts: Dedications in the Asclepieion of Pergamon’, Istanbuler Mitteilungen 71, in press.Hoffmann, A. (1998) ‘The Roman remodeling of the Asklepieion’, in: H. Koester ed. Pergamon citadel of the gods. Archaeological record, literary description, and religious development, Harvard Theological Studies 46, Harrisburg, PA: Trinity Press International, 41-61.
• Mathys, M. (2014) Architekturstiftungen und Ehrenstatuen. Untersuchungen zur visuellen Repräsentation der Oberschicht im späthellenistischen und kaiserzeitlichen Pergamon, Darmstadt.
• Sokolowski, F. (1973) ‘On the new Pergamene Lex sacra’, Greek, Roman, and Byzantine Studies XIV, 407-413.

• Caneva, S. (2019) ‘Variations dans le paysage sacré de Pergame. L’Asklépieion et le temple de la terrasse du théâtre’, Kernos, 151–190.
• Halfmann, H. (2004) ‘Pergamener im römischen Senat’, IstMitt, 519-528.
• Kranz, P. (2004) Pergameus Deus. Archäologische und numismatische Studien zu den Darstellungen des Asklepios in Pergamon während Hellenismus und Kaiserzeit ; mit einem Exkurs zur Überlieferung statuarischer Bildwerke in der Antike, Mönnesee: Bibliopolis.
• Ohlemutz, E. (1940) Die Kulte und Heiligtümer der Götter in Pergamon, Würzburg: Giessen.Schalles, H.-J. (1985) Untersuchungen zur Kulturpolitik der pergamenischen Herrscher im dritten Jahrhundert vor Christus, Istanbuler Forschungen 36, Tübingen: Wasmuth.
• Tozan, M. (2024) ‘The Asklepieion of Pergamon as a sacred landscape of wellness to the Graeco-Roman elite’, in: C.G. Williamson ed. Sacred landscapes, connecting routes. Religious topographies in the Graeco-Roman world, Caeculus, Leuven: Peeters.

• Brabant, D. (2006) ‘Persönliche Gotteserfahrung und religiöse Gruppe. Die Therapeutai des Asklepios in Pergamon’, in: A. Gutsfeld and D.-A. Koch eds, Vereine, Synagogen und Gemeinden im kaiserzeitlichen Kleinasien. Actes d’un colloque intitulé « Collegia, sunagogai, ekklesiai/Vereine, Synagogen, Gemeinden » tenu à Münster en 2001, Tübingen: Mohr Siebeck, 61-75.
• Jones, C.P. (1998) ‘Aelius Aristides and the Asklepieion’, in: H. Koester ed. Pergamon citadel of the gods. Archaeological record, literary description, and religious development, Harvard Theological Studies 46, Harrisburg, PA: Trinity Press International, 63-77.
• Petridou, G. (2017) ‘Contesting religious and medical expertise. The therapeutai of Pergamum as religious and medical entrepreneurs’, in: R.L. Gordon, G. Petridou and J. Rüpke eds, Beyond Priesthood. Religious entrepreneurs and innovators in the Roman Empire, Religionsgeschichtliche Versuche und Vorarbeiten 66, Berlin: De Gruyter, 185-214.
• Petsalis-Diomidis, A. (2008) ‘The body in the landscape. Aristides’ corpus in light of The Sacred Tales‘, in: W.V. Harris and B. Holmes eds, Aelius Aristides between Greece, Rome, and the gods, Columbia Studies in the Classical Tradition, vol. 33, Leiden: Brill, 131-150.
• Petsalis-Diomidis, A. (2010) Truly beyond wonders. Aelius Aristides and the cult of Asklepios, Oxford studies in culture and representation, Oxford: Oxford University Press.
• Remus, H. (1996) ‘Voluntary association and networks. Aelius Aristides at the Asclepieion in Pergamum’, in: J.S. Kloppenborg and S.G. Wilson eds, Voluntary Associations in the Graeco-Roman World, London: Routledge, 46-175.
• Tozan, M. (2018) ‘Aelius Aristeides ve Galenos’un Eserlerinde Pergamon ve Çevresi / Pergamon and Its Surroundings in the Works of Aelius Aristeides and Galen’, in: N.E.A. Şahin, F. Onur and M.E. Yıldız eds, Eskicağ Yazıları 12, Akron: Eskiçağ Araştırmaları Kitap Dizisi 16, Istanbul: Arkeoloji ve Sanat Yayınları, 133-176.