Editing Rod of Asclepius (section)

==Greek mythology and Greek society==
[[File:Asklepios - Epidauros.jpg|thumb|[[Asclepius]] with his serpent-entwined staff; [[Archaeological Museum of Epidaurus]]]]

The Rod of Asclepius takes its name from the Greek god [[Asclepius]], a deity associated with healing and medicinal arts in [[ancient Greek religion]] and [[Greek mythology|mythology]]. Asclepius' attributes, the snake and the staff, sometimes depicted separately in antiquity, are combined in this symbol.<ref>See for example Pausanias, ''Description of Greece'' 2.26.1–28.1 (here translated by Jones) 2nd A.D.: "The image of Asklepios is, in size, half as big as Zeus Olympios at Athens, and is made of ivory and gold. An inscription tells us that the artist was Thrasymedes, a Parian, son of Arignotos. The god is sitting on a seat grasping a staff; the other hand he is holding above the head of the serpent."</ref>{{full citation needed|reason=Which volume? Which edition?|date=March 2024}}

The most famous temple of Asclepius was at [[Epidaurus]] in north-eastern [[Peloponnese]].<ref name = "unesco">{{cite web |url = https://whc.unesco.org/en/list/491 |title = Sanctuary of Asklepios at Epidaurus |website = UNESCO World Heritage Convention |publisher = United Nations Educational Scientific and Cultural Organization |access-date = 12 November 2022}}</ref> Another famous healing temple (or [[asclepeion]]) was located on the island of [[Kos]], where [[Hippocrates]], the legendary "father of medicine", may have begun his career. Other asclepieia were situated in [[Trikala]], [[Gortys (Arcadia)]], and [[Pergamum]] in [[Asia (Roman province)|Asia]].

In honour of Asclepius, a particular type of non-venomous [[rat snake]] was often used in healing rituals, and these snakes – the [[Aesculapian snake]]s – crawled around freely on the floor in dormitories where the sick and injured slept. These snakes were introduced at the founding of each new temple of Asclepius throughout the classical world. From about 300 [[Common Era|BCE]] onwards, the cult of Asclepius grew very popular and pilgrims flocked to his healing temples (Asclepieia) to be cured of their ills. Ritual purification would be followed by offerings or [[sacrifice]]s to the god (according to means), and the supplicant would then spend the night in the holiest part of the sanctuary – the abaton (or adyton). Any dreams or visions would be reported to a priest who would prescribe the appropriate therapy by a process of interpretation.<ref>{{cite book |last=Sigerist |first=Henry Ernest |title=A History of Medicine  |volume=2: Early Greek, Hindu and Persian medicine |chapter= 3, Religious medicine: Asclepius and his cult |pages= [https://books.google.com/books?id=NLbSGvbCvG0C&pg=PA64 64, 65] |publisher=Oxford University Press |date=1987}}</ref> Some healing temples also used sacred dogs to lick the wounds of sick petitioners.<ref name="farnell">{{cite book |last=Farnell |first=Lewis Richard |title=Greek hero cults and ideas of immortality : the Gifford lectures delivered in the University of St. Andrews in the year 1920 |chapter=Chapter 10, "The Cult of Asklepios" |chapter-url=https://archive.org/details/greekherocultsid00farnrich/page/234/mode/2up  |publisher=Clarendon Press |location=Oxford |date=1921}}</ref><ref name="hart">{{cite book |first1=Gerald David |last1=Hart |first2=Martin St. J. |last2=Forrest |title=Asclepius: The God of Medicine |date=1999 |page= 42 |isbn=9781853154096 |oclc=42579033 |publisher=Royal Society of Medicine Press |location=London}}</ref>

The original [[Hippocratic Oath]] began with the invocation "I swear by Apollo the Healer and by Asclepius and by [[Hygieia]] and [[Panacea]] and by all the gods ..."<ref name="farnell" />

The serpent and the staff appear to have been separate symbols that were combined at some point in the development of the Asclepian cult.<ref>{{cite book |first1=Stephen |last1=Lock |first2=John M. |last2=Last |first3=George |last3=Dunea |title=The Oxford Illustrated Companion To Medicine |date=2001 |isbn=9780192629500 |oclc= 46678589 |edition=3rd |publisher=Oxford University Press |page=261 |quote=In early statues of Asclepius the rod and serpent were represented separately.}}</ref> The significance of the serpent has been interpreted in many ways; sometimes the shedding of skin and renewal is emphasized as symbolizing rejuvenation,<ref name=Jonsen>{{cite book |title=The New Medicine and the Old Ethics |quote=Asklepios' reptile was a healing creature: in ancient mythology the snake, whose skin was shed and rejuvenated, symbolized eternity and restoration of life and health |first=Albert R. |last=Jonsen |publisher=Harvard University Press |date=1990 |pages=122, 123 |isbn=9780674617254 |oclc=21227464}}</ref>{{efn|This interpretation was current in Antiquity, as can be seen in an account of Apollodorus: "your marvel at the serpent curling around him and say that it is the symbol of the healing art, because just as the serpent sloughs the skin of old age, so the medical art releases from illness."<ref name="Edelstein">{{cite book |editor-first1=Emma J |editor-last1=Edelstein |editor-first2=Ludwig |editor-last2=Edelstein |title=Asclepius: A Collection and Interpretation of the Testimonies | publisher= Arno Press |location=New York |date=1975 |orig-date=1945 |isbn=9780405070099 |oclc=2021782}}</ref>{{rp|[https://archive.org/details/asclepiuscollect0000unse_d9n4/page/12/mode/1up 12]}} }} while other assessments center on the serpent as a symbol that unites and expresses the dual nature of the work of the Apothecary Physician, who deals with life and death, sickness and health.<ref>{{cite book |quote=[...] the ancient conception of the serpent as the embodiment of the mystery of one absolute life of the earth, which entails a continual dying and resurrection [...] the combination of corruption and salvation, of darkness and light, of good and evil in the Asklepian symbol. |first=Jan |last=Schouten |title=The Rod and Serpent of Asklepios, Symbol of Medicine |date=1967 |page=2 |oclc=657667 |publisher=[[Elsevier]] |location=Amsterdam}}</ref> The ambiguity of the serpent as a symbol, and the contradictions it is thought to represent, reflect the ambiguity of the use of drugs,<ref name=Jonsen /> which can help or harm, as reflected in the meaning of the term {{transliteration|grc|pharmakon}}, which meant "drug", "medicine", and "poison" in ancient Greek.<ref>{{cite book |last=Sigerist |first=Henry Ernest |title=A History of Medicine  |volume=2: Early Greek, Hindu and Persian medicine |chapter= 2, Homeric medicine |pages= [https://books.google.com/books?id=NLbSGvbCvG0C&pg=PA27 27{{ndash}}28] |publisher=Oxford University Press |date=1987}}</ref>  However the word may become less ambiguous when "medicine" is understood as something that heals the one taking it because it poisons that which afflicts it, meaning medicine is designed to kill or drive away something and any healing happens as a result of that thing being gone, not as a direct effect of medicine. [[Antivenom|Products]] deriving from the bodies of snakes were known to have medicinal properties in ancient times, and in ancient Greece, at least some were aware that snake venom that might be fatal if it entered the bloodstream could often be imbibed. Snake venom appears to have been prescribed in some cases as a form of therapy.<ref>{{cite book |first=James A. |last=Kelhoffer |title=Miracle and mission : the authentication of missionaries and their message in the longer ending of Mark |publisher=Mohr Siebeck |location=Tübingen |date=2000 |pages=438{{ndash}}439 |quote=[...] it was known, at least by some people in antiquity, that a snake's venom is not harmful if imbibed, but rather only if it enters directly into a person's blood stream. For example, the first-century CE historian Lucan writes that the younger Cato, when leading his troops through Libya during the Roman Civil War, informed his men about this very point [...] 'The poison of snakes is only deadly when mixed with the blood; their venom is in their bite, and they threaten death with their fangs. There is no death in the cup.{{'"}} He also mentions an account of Cornelius Celsus (first century CE) {{"'}}For a serpent's poison, like certain hunter's poisons..., does no harm when swallowed, but only in a wound{{'"}}. "Likewise, Galen relates a rather peculiar healing by Asclepius involving viper's venom. The god appeared to a wealthy man in Pergamum and prescribed 'that he should drink every day of the drug produced from the vipers and should anoint the body from the outside.' [...] The elder Philostratus describes a similar practice of 'the wise Asclepiads,' who 'heal the bites of venomous creatures... using the virus itself as a cure of many diseases'.}}</ref>

The staff has also been variously interpreted. One view is that it, like the serpent, "conveyed notions of resurrection and healing", while another (not necessarily incompatible) is that the staff was a walking stick associated with itinerant physicians.<ref>{{cite book |first=Andre |last=Menez |title=The Subtle Beast, Snakes From Myth to Medicine |date=2003 |page=14 |isbn=9780415284981 |oclc=59462472 |publisher=Taylor & Francis |location=London}}</ref> [[Lucius Annaeus Cornutus|Cornutus]], a Greek philosopher probably active in the first century CE, in the ''Theologiae Graecae Compendium'' (Ch. 33) offers a view of the significance of both snake and staff:
{{blockquote|text=Asclepius derived his name from healing soothingly and from deferring the withering that comes with death. For this reason, therefore, they give him a serpent as an attribute, indicating that those who avail themselves of medical science undergo a process similar to the serpent in that they, as it were, grow young again after illnesses and slough off old age; also because the serpent is a sign of attention, much of which is required in medical treatments. The staff also seems to be a symbol of some similar thing. For by means of this it is set before our minds that unless we are supported by such inventions as these, in so far as falling continually into sickness is concerned, stumbling along we would fall even sooner than necessary.<ref name="Edelstein" />{{rp|13}} }}

In any case, the two symbols certainly merged in antiquity as representations of the snake coiled about the staff are common.<ref name="hart" />