and of turning the two into friends. Hence the presence of the two serpents on the wand, the virga of the Romans. The tradition was likely in the nature of an after-thought. If the two serpents be taken to represent two contending persons, or nations, the mission of the ambassador with his wand or mace, the symbol of authority, is well indicated.

The two serpents on the caduceus have been taken to be male and female, and in an amatory mood. Thus, says Aubrey, "The caduceus of Mercurie is adorned with two serpents in the posture of generation." Pliny expressed an opinion similar to that of Aubrey.3 This view was adopted by the London

medical publishers, the Churchills, as will be seen on looking at the titlepage of their books issued until recently. For instance, on the title-page of Pettigrew's "Superstitions Connected with Medicine and Surgery," issued in 1844, between two concentric

CEUS OF HERMES.

circles surrounding the caduceus, are FIG. 5.-THE CADUthe words, Irrupta tenet copula, with Literis medicina on the serpents. Later, the first phrase was dropped and the other put in its place. For some years caduceus and all have very properly been left out.

Hermes was accorded some functions by the Greeks which may well cause the physician to feel that it is not very complimentary to associate either him or the caduceus with his art, even if he be one who regards it

The posture only approximates that assumed in the act of generation. In this act the two serpents, in the words of Aristotle, "are folded together with the abdomens opposite. They roll themselves together so closely that they seem to be one serpent with two heads." Natural History, p. 103. Bohn's edition. London, 1862.

Remains of Gentilisme and Judaisme, p. 38.
Natural History, xxix, 12.

chiefly as a trade.

Thus, Hermes, being an adept thief, was classed as the god of rogues. And this brings to mind the remark of some one, that, if medicine be a trade, it is the trade of all others the most exactly cut out for a rogue. Again, it was the function of Hermes, very like that of the archangel Michael, "to draw the souls from hollow graves," and "drive them down the Stygian waves," with his caduceus, as we are told by Virgil. It is hardly a part of the physician's function, I submit, to drive souls "down the Stygian waves ;" certainly, no one professes to do it.

'Eneid, iv.

CHAPTER IX.

ESCULAPIUS AND THE SERPENT.

THE serpent is undoubtedly the most significant of all medical symbols. Even Esculapius assumed such a form, and was sometimes so represented by sculptors. It was to him the most sacred of all animals. Down through the ages this remarkable fact has been kept in view, and to-day it is almost as patent as ever.

Now, what is the explanation of the serpent as a symbol in medicine? How many medical men can say? Several explanations have currency; but I may candidly state that none of these are quite satisfactory; and I could not refer to an acceptable one in all the volumes in which such information might be expected to be found, with which I am familiar. Here, then, is a highly interesting and obvious fact to physicians, which few or none completely understand. Can I cast any light on it? Some, certainly; but just how much I must leave to the intelligent reader to judge, after perusing this brief but comprehensive chapter.

The serpent in medicine is meant to symbolize prudence, something very requisite in the physician. This opinion is one often expressed. It is not necessarily baseless. To be as wise as a serpent," and to have "the subtlety of the serpent," are every-day phrases. The reptile has been accorded such qualities from a very early date. De Gubernatis remarks that in India it is still "revered as a symbol of every species of learning."

It is often said that the serpent in medicine is meant
Zoological Mythology, p. 406.

to symbolize the power of the art to produce renovation or rejuvenescence. This is not an absurd notion. The basis of it is believed to be the periodical renewal of the skin of the animal. This has long attracted attention. In a precious extant fragment of the very ancient Phoenician book of Sanchoniathon it is said of the serpent, "It is very long lived, and has the quality not only of putting off its age and assuming a second youth, but it receives a greater increase. And when it has fulfilled the appointed measure of its existence it consumes itself." Referring to its reputed longevity, one intelligent writer says: "This quality was no doubt the cause why this animal entwined round a staff was the symbol of health and the distinctive attribute of the classical Esculapius and Hygeia."2 At any rate, to restore people to health and renew their age would be worthy employment for any one.

Another prevalent idea is, that the serpent in medicine is meant to symbolize convalescence. The remarkable change from a state of lethargy to one of active life, which the reptile undergoes every spring, affords some ground for it. It is taken advantage of in the device of the Rinovati Academy, as will be seen by turning to Mr3. Pelliser's interesting book.3 Three serpents are represented on a bank gathering vigor in the sunshine, in the strengthening rays of Apollo. The educational interpretation is evidently quite as reasonable as the medical.

Of the three foregoing explanations of the symbolic import of the serpent in medicine, it must be said that

1876.

'See Cory's Ancient Fragments, p. 23. Edition by Hodges. London,

2 McClintock and Strong's Cyclopædia of Biblical and Religious Literature.

Historic Devices, Badges, and War-Cries. London, 1870.

there is good reason to hold that they are largely, or entirely, mere after-thoughts. Any one of ingenious mind could suggest several others just as worthy of acceptance. But, of course, such a mode of interpretation is decidedly illegitimate.

The idea has been advanced that the commonest of the species of serpent, Elaphis Esculapii, described above, at Epidaurus, where the myth of the Grecian god of medicine first took definite shape, affords an adequate explanation of the association of the reptile with medicine. This may have had a little to do with it. I cannot admit, however, that it did more than, perhaps, emphasize somewhat the association. If such were its origin, the association could not be viewed otherwise than as incidental, and hence the serpent might be without any special meaning.

After referring to some strange curative virtue attributed to serpents, Pliny says: "Hence it is that the snake is consecrated to Esculapius." 991 Here is a specimen of them given by the rather credulous old Roman: "It is a well-known fact that for all injuries inflicted by serpents, and those even of an otherwise incurable nature, it is an excellent remedy to apply the entrails of the serpent itself to the wound." 2 The principle is obviously the same as that illustrated in the old custom of applying a hair of the dog to cure the wound caused by the bite of the animal. In many parts of the world, the serpent has been accorded great virtue as a medicine, and in China and elsewhere such is the case even to this day. In fact, apart from the prepos terous and numerous uses to which it is put by homœopathic doctors, is not the venom of the most deadly species declared by leading members of the profession 'Natural History, xxix.

Ibid.