basilica of St. Ambrose was worshipped as late as the year 1001, but the precise import of it is not known. Referring to it, De Gubernatis says: "Some say that it was the serpent of Esculapius, others that of Moses, others that it was an image of Christ. For us it is enough to remark here that it was a mythical serpent before which Milanese mothers brought their children when they suffered from worms in order to relieve them, as we learn from the depositions of the visit of San Carlo Borromeo to this basilica."1 San Carlo suppressed the

superstitious practice.2

1 Zoological Mythology, or Legends of Animals, vol. i, p. 416. London and New York, 1872.

9 It appears that the serpent has still devotees in Italy. It is said that what is called a snake festival is held once a year in a little mountainchurch near Naples. Those attending carry snakes around their necks, arms, or waists. The purpose of the festival is to preserve the participants from poison and sudden death, and to bring them good fortune.

CHAPTER III.

THE ESCULAPIAN SERPENT.

It is not to be presumed that many in our day would seriously believe that Esculapius assumed the form of a large serpent, in the famous legendary voyage to Rome; but it is hardly to be doubted, as I have already remarked, that there was actually a serpent brought from Epidaurus on the occasion. It is very probable that the Roman embassy deliberately brought one with them; still, the coming of the reptile on board the ship may have been accidental.1 The latter was the case, according to one tradition. At any rate, there was sufficient ground on which a superstitious people could easily construct a mythical superstructure to please their fancy.

The assumption of the form of a serpent by the god of medicine was not an extraordinary thing, according to ancient beliefs. Plenty of instances might be cited. I may give one. Alexander the Great was believed by many to have been not the son of Philip, but of Jupiter Ammon, who appeared to Olympias in reptilian shape. Plutarch tells the story. It is amusingly related of Philip that "he lost one of his eyes as he applied it to the chink of the door, when he saw the god, in the form of a serpent, in his wife's embraces." The ability to take on at pleasure any animal or other form was regarded as one of the distinguishing prerogatives of divinity.

'The port of Epidaurus not being within several miles of the grove of Esculapius, it is very improbable that a serpent found its own way from the latter to the Roman ship.

Lives of Illustrious Men.

Taking it for granted, then, that there was really a serpent transferred from Epidaurus to Rome, which was regarded as Esculapius, the interesting question arises, of what species was it? A very conclusive answer may be given.

It is known that at the Epidaurian Asclepion a species of serpent existed in considerable numbers by permission. After stating that all serpents, "but particularly those of a more yellow color, are considered as sacred to Esculapius, and are gentle and harmless toward men," Pausanias says: "They are alone nourished in the land of the Epidaurians; and I find that the same circumstance takes place in other regions."1

FIG. 2.-THE ESCULAPIAN SER

PENT.

Here, then, is proof that there was a species of serpent which deserved to be characterized as Esculapian.

It being reasonably certain that only one kind of serpent" was nourished in the land of the Epidaurians,” and regarded as sacred to Esculapius, the following passage from Pliny is interesting: "The Esculapian snake was first brought to Rome from Epidaurus, but at the present day it is very commonly reared, in our houses even; so much so, indeed, that, if the breed were not kept down by the frequent conflagrations, it would be impossible to make head against the rapid increase of them."2 It is evident from this statement that the serpent in question was not venomous, that its presence was prized, and that people would not wilfully kill it. Now, a pretty species of oviparous, non-venomous

'Itinerary of Greece (translation), vol. ii, p. 213. London, 1794. 2 Natural History, xxix, 23.

serpent, still common in Italy, is believed to be the "Esculapian snake" of Pliny, called Paroas by Greek writers.1 I have examined a number of specimens. Several are to be seen in the museum of the Academy of Natural Sciences, Philadelphia. It has been described by Shaw under the name of Coluber Esculapii, but it is now often called Elaphis Esculapii. A cut of it is given in Brehm's great popular work,2 which is very good, except that it gives one the impression that the animal is decidedly large. The Esculapian serpent is comparatively small, being from three to four and one-half feet in length, and about as thick as a stout walking-cane. It is orange-brown above, or, as Shaw puts it," rufous colour on the upper parts, more or less deep in different individuals."3 Beneath it is of a straw color. The scales of the back are oval and carinated, and those of the sides are smooth. The tapering tail measures about nine inches. Movement takes place through vertical waves or swellings. It is very active and can climb trees with facility. When attacked it will defend itself; but it is by nature gentle and is easily tamed.

In his brief description of it, Cuvier follows Shaw. He adds: "It is that which the ancients have represented in their statues of Esculapius; and it is probable that the serpent of Epidaurus was of this species. (The Coluber Esculapii of Linnæus is of a totally different species, and belongs to America.)"5

The Esculapian serpent is closely related to the ringed snake (Natrix torquata), the only British member

1 As by Aristophanes in Plutus. In Liddell & Scott's Lexicon Пlapúas

is defined to be "a reddish-brown snake sacred to Esculapius."

2 Thierleben. Grosse Auflage. Dritte Abtheilung. Erster Band. Seite 348. Leipzig, 1878.

3 General Zoology, part ii, p. 452. London, 1802.

Coronella venustrissima.

'Animal Kingdom, vol. ix, p. 263.

of the family; and the common black snake ( Coluber constrictor) of America is of the same genus; but it should not be classed, as was done by Linnæus, with the decidedly venomous viperine serpent, the Viper communis, or Pelias berus, of which Figuier says: "It is not improbable that it is the echis (EX15) of Aristotle and the vipera of Virgil, as it is the manasso of the Italians, the adder of the country-people of England and Scotland, and the vipère of France. It is found in all these countries and in Europe generally."1

In an article contributed to a medical journal2 I have said, in reference to the Esculapian serpent, that it is the one "which should always be shown in medical symbolism." This would hardly be questioned by many; yet I am disposed to think that the restriction is too exclusive. Another species of coluber, the uræus, or asp, has played a significant rôle, as a symbol of life and healing, especially in Egypt, as will be seen later. Our medical traditions, however, being mainly derived from the Greeks, it would therefore seem but right that we should confine ourselves very exclusively to the symbolism in use by them.

1 Reptiles and Birds, p. 92. New York, 1870.

2 The Medical and Surgical Reporter for January 5th and 12th, 1884.