MARIA ELENA GORRINI HEALING HEROES IN THESSALY: CHIRON THE CENTAUR* Maria Elena Gorrini e aim of this paper is to consider a speciic aspect of the essalian healing pantheon, on the grounds of the literary, epigraphical, numismatic and archaeological evidence. e paper concentrates on the cults surrounding the igure of Chiron the centaur. 1. THE MYTHOLOGICAL HISTORY OF CHIRON e half man half horse igure of Chiron emerged from the union between Kronos, who had himself taken on the form of a horse, and Philyra, daughter of Okeanos. e Okeanide’s child, Chiron will later marry the nymph Chariklo and father a number of the so-called ag- nai korai, and come to reside in a cave at the summit of Mount Pelion 1 . Although his healing activity is certiied by Homer 2 and Pindar 3 Chiron also came to be regarded in antiquity as a wise pedagogue, indeed his principal pupils (Iason, Peleos, Achilleus and Asklepios) belong to the essalian tradition 4 . Chiron’s life comes to an end when, aer having sustained an arrow wound that could not be healed during the struggle with Herakles, he ofers up his immortality to Prometheos, and aer death he was raised among the stars 5 . 2. THE SANCTUARY OF CHIRON AND ZEUS AKRAIOS ON MT. PELION At the beginning of the last century Arvanitopoulos 6 excavated the, later identiied, sanctuary of Zeus Akraios and of Chiron at the summit of Pliassidi, on Mount Pelion 7 (ig. 1). Zeus Akraios was already known as one of the main deities of the Magnesians, revered on Pelion. At this site, Arvanitopoulos found the remains of a (previously disturbed) te- * I would like to thank Dr. I. Leventi for her useful comments and S.A. Burgess who proofread my English text. 1. On Chiron’s mythological history see Escher 1899, 2302- 2308. 2. Hom. Il. IV, 217-9; XI, 830-2. 3. Pi. N. III, 55. 4. Escher 1899, 2303 f. 5. Eratosth. Cat. 40, Arat., Ph. 436, Ovid., Fast. 5, 414. 6. Αρβανιτόπουλος 1911, 305-315. 7. e identiication seems probable on the ground of some inscriptions: IG IX, 2, 1103, 1105, 1108-10, 1128.