... a magical cure from the God Asclepios'. If for example we substitute the name 'Bernadette Soubirous' for the god Asclepios, we think we are reading an account of what goes on at Lourdes.

The god Asclepios (Aesculapius) was active in the sanctuary dedicated to him at Epidaurus, a city on the Saronic gulf famous in antiquity. But he also 'worked' in the temples of Cnidos, Cos, Pergamon, Sikyon, Naupaktos and Athens. He ran many branch sanctuaries in which cures were effected for every kind of thing that cropped up. They were visited by blind, crippled and dumb people, by dropsical patients, by those with organic diseases, patients who had tape-worms and those plagued with falling hair. The busy god had to keep on performing miracles - just like the statues of saints at modern pilgrimage shrines. Rabbi Ben Akiba used to say: It has all been done before. ...

The temple of Epidaurus with its inscription 'Enter as a good man, depart as a better one', was a place of pilgrimage by cure-seekers from 500 B.C. onwards, the Lourdes of the 'Golden Age' of Greek civilization. In addition to the head 'doctor' - Asclepios - 'friendly gods of healing' also worked miracles during the healing sleep.

Kurt Pollack [24] writes: 'The miraculous cures mainly took place in the case of the blind, deaf, crippled, sleepless and other sufferers, who would be classified today in the great army of neurotics and vegetatively stigmatized. The divine doctor cured many people whom earthly practitioners had not been able to help.... The able members of the Asclepian priesthood became experienced observers of human nature who knew exactly how to exercise psychic influence on the sick. In a certain sense, whether they knew it or not, they were predecessors of present-day psychotherapists.' Need one comment on this kind of miracle? The Church knows its history.

The psychotherapeutic effect of music too was well known to the Pythagoreans of the sixth century B.C. (I can hear the laments at Lourdes!) The Syrian philosopher lamblichus tells us: The Pythagoreans used music as a cure; and there were special melodies against psychic suffering, namely those against depression and anxiety, which were considered the most helpful - others against violent emotions and passions and against every kind of psychic confusion. In certain kinds of tones and rhythms, by which the disposition and mood of men is improved and their psychic state restored to its original state, Pythagoras found the means for pacifying and healing illnesses of body and soul.

How similar the two pictures are!

The miracles that saints and their adjurants perform today were performed by Asclepios and his disciples at Epidaurus with identical or similar methods, and without any Christian help!

Fortunately because it is demonstrable, those cured in classical temples also felt themselves obliged to express their thanks in a similar way to those cured at the shrines of visions and miracles. They, too, put up votive tablets. In A.D. 165 the Greek writer Pausanias from Magnesia in Asia Minor stood before the ruins of Epidaurus. In the second volume of his descriptions of Greece (Periegeses tes Hellados), he observed: In olden times there were even more inscribed plaques within the enclosure of the sanctuary than there are today. Now there are only six left. On them are recorded the names of men and women who were cured by Asclepios, and also the diseases which each of them suffered from, and how they; were cured.

The tablets are written in the Doric language.

During excavations at Epidaurus in 1928 these six stone: tablets were found, with the following messages of thanks: Ambrosia of Athens, one-eyed. Came to intercede with the god. When she walked about the sanctuary, she laughed at some of the cares and thought it impossible that lame and blind people could become healthy when they had only a dream. After she had slept in the cure room, she came out cured.

Euhippos has had a lance point in his jaw for six years and slept in the cure room. ... When day broke, he came out cured, with the lance point in his hands.

Hermodikos of Lampsakos, crippled in body. Asclepios healed him when he slept in the cure room and ordered him when he came out to bring the biggest stone he could find to the sanctuary. Then he brought the stone that now lies in front of the sanctuary.

Alketas of Halieis.He was blind and slept in the sanctuary. When day broke, he came out cured.

Arate of Laconia, dropsical. Her mother slept for her, while she herself was in Lacedaemon, and had a dream. ... When she returned to Lacedaemon, she found her daughter cured; she had had the same dream.

Aristokritos to Halieis. He had swum out to sea and while diving reached a place from which there was no way out. So his father, as he could not find his son anywhere, slept in the cure room of Asclepios....

When he came out of the room ... he found the boy on the seventh day.

The people who were miraculously cured 500 years B.C. behaved just the same as their counterparts today, and even the miracles were of the same quality as today, although the Christian guardians of

'genuine' miracles are not at all keen to hear that. The god Asclepios does not stand alone as the chief witness for pre-Christian miraculous cures; he is in illustrious company.

It is occasionally forgotten that Apollo was not only the god of radiant youth, poetry and music, but also the god of medicine and soothsaying ... and the son of Asclepios. So he had been well trained.

Apollo was a venerated god of healing, to whom a temple was erected in the sanctuary of Delphi in the eighth century B.C. Naturally miracles happened in it. The dumb learnt to speak. Kidney-stones disappeared through the ureter in a mysteriously natural way. Shiny-headed Greeks prayed and hair grew luxuriantly on their pates[25]. (A clever speculator told me that after the invention of knitting needles and the zip fastener, there was only one invention left that could make anyone a millionaire - a genuine hair-restorer. Prayers to Asclepios and Apollo cannot be sold as cosmetic miracle workers by the most talkative Figaros in the world.)

In the great sanctuaries of Thebes, the Egyptian city of the Dead, the god of healing, Amphiraos, was worshipped - in the temple of Ptah at Memphis votive stones were found on which cured patients extolled their gods. Frequently feet, legs and hands were perpetuated in stone to make their gratitude permanent. 376 stone ears were carved next to the image of the Ptah at Memphis [26]. A polycliaic for otology (ear therapy) must have been working overtime on miracles there.

Group experience is common to all these classical places of healing. I see in them predecessors of the psychodrama practised today in the sense in which Dr. Samuel Wamer [27] describes group therapy: Group therapy is often especially helpful, for it is easier to recognize something mutually, and during the reciprocal relationship one hand washes the other so to speak. ... This therapy is not only an intellectual experience; it also embraces the emotional life, for personality is formed by emotional experiences which are caused by the reaction of the glands and other subsidiary corporeal symptoms.

In order to achieve a basic change of personality the therapy must make contact with these intensive, repeated and continuing emotional experiences, so that the emotional spheres of the personality are affected again and undergo a tran-formation.

This kind of group experience with a deliberate goal could be sensed at all the places of pilgrimage I visited. The longing for a miracle - as a common emotional experience - released among complete strangers reciprocal relationships which extinguished any inhibitions, even against crying and lamenting aloud. People who were normally rather introverted underwent a change of personality.