Rod of Asclepius


Rod of Asclepius

The rod of Asclepius (⚕; sometimes also spelled Asklepios or Aesculapius), also known as the asklepian,[1] is an ancient symbol associated with astrology, the Greek god Asclepius and with healing. It consists of a serpent entwined around a staff. The name of the symbol derives from its early and widespread association with Asclepius, the son of Apollo, who was a practitioner of medicine in ancient Greek mythology. His attributes, the snake and the staff, sometimes depicted separately in antiquity, are combined in this symbol.[2] The Rod of Asclepius also represents the constellation Ophiuchus (or Ophiuchus Serpentarius), the thirteenth sign of the sidereal zodiac.

Contents

Symbolism

The serpent and the staff appear to have been separate symbols that were combined at some point in the development of the Asclepian cult.[3] The significance of the serpent has been interpreted in many ways; sometimes the shedding of skin and renewal is emphasized as symbolizing rejuvenation [4], while other assessments center on the serpent as a symbol that unites and expresses the dual nature of the work of the physician, who deals with life and death, sickness and health.[5] The ambiguity of the serpent as a symbol, and the contradictions it is thought to represent, reflect the ambiguity of the use of drugs[6], which can help or harm, as reflected in the meaning of the term pharmakon, which meant "drug", "medicine" and "poison" in ancient Greek[7]; we know that today antidotes and vaccines are often compounded from precisely the thing that caused the poisoning or illness. 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.[8]

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.[9] Cornutus, a 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 that is worth quoting at length:

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.[10]

In any case the two symbols certainly merged in antiquity as representations of the snake coiled about the staff are common. It has been claimed that the snake wrapped around the staff was a species of rat snake, Elaphe longissima.[11]

The two symbols were also associated with astrology. Asclepius was so skilled in the medical arts that he was reputed to have brought patients back from the dead. For this, he was punished and placed in the heavens as the constellation Ophiuchus (meaning "serpent-bearer"). This constellation lies between Sagittarius and Libra.[12] In early Christianity, the constellation Ophiuchus was associated with Saint Paul holding the Maltese Viper.

Alternative theories of origin

There are alternative theories accounting for the origin and development of the rod of Asclepius as a symbol. Because it can be difficult to trace the ultimate origins of symbolism, it is possible that no single theory is correct to the exclusion of others.

Biblical

A similar symbol, Nehushtan, is mentioned in the Bible. In Numbers 21:4-9 the Bible tells of the Israelites complaining to Moses and to God about their desperate situation.[13]

"Why have you brought us...to die in the wilderness? For there is no food and no water...." Numbers 21:5 (NKJV) [14]

This angered God, and He sent fiery serpents that attacked the Israelites, and many died. The Israelites came to Moses with an appeal to God, repenting for their sin and asking forgiveness. God then spoke to Moses, telling him to make a bronze serpent set on a pole. Anyone who was bitten by one of the fiery serpents was to look at the bronze serpent and he or she immediately was healed.

"Worm" theory

It has been suggested that the symbol once represented a worm wrapped around a rod; parasitic worms such as the "guinea worm" (Dracunculus medinensis) were common in ancient times, and were extracted from beneath the skin by winding them slowly around a stick. According to this theory, physicians might have advertised this common service by posting a sign depicting a worm on a rod. However plausible, no concrete evidence in support of this theory has been adduced. [15]

Professional usage

The EMS Star of Life features a rod of Asclepius.

A number of organisations and services use the rod of Asclepius as their logo, or part of their logo. These include the:

Confusion with the Caduceus

Main article: Caduceus
The U.S. Army Medical Corps Branch Plaque. The 1902 adoption of the caduceus for U.S. Army medical officer uniforms popularized the symbol throughout the medical field in the US.

The caduceus is sometimes used as a symbol for medicine or doctors (instead of the rod of Asclepius) even though the symbol has no connection with Hippocrates and any association with healing arts is something of a stretch;[16] as the symbol of the god Hermes, its singularly inappropriate connotations of theft, deception, and death, as well as the confusion of commerce and medicine in a single symbol, have provided fodder for academic humor.[17]

As god of the high-road and the market-place Hermes was perhaps above all else the patron of commerce and the fat purse: as a corollary, he was the special protector of the traveling salesman. As spokesman for the gods, he not only brought peace on earth (occasionally even the peace of death), but his silver-tongued eloquence could always make the worse appear the better cause. As conductor of the dead to their subterranean abode, his emblem would seem more appropriate on a hearse than on a physician's car.[18]

Attempts have been made, however, to argue that the caduceus is appropriate as a symbol of medicine or of medical practitioners. Apologists[19] have suggested that the sign is appropriate for military medical personnel because of the connotations of neutrality. Others have gathered and presented attested associations between Hermes (or Mercury) and acts or circumstances suggestive of the role of a healer.[20]

Widespread confusion regarding the supposed medical significance of the caduceus appears to have arisen as a result of events in the United States in the 19th century.[1] It had appeared on the chevrons of Army hospital stewards as early as 1856.[21] In 1902 it was added to the uniforms of Army medical officers. The inconsistency was noticed several years later by the librarian to the Surgeon General, but the symbol was not changed.[1] In 1901 the French periodical of military medicine was named La Caducée. The caduceus was formally adopted by the Medical Department of the United States Army in 1902.[1] After World War I the caduceus was employed as an emblem by both the Army Medical Department and the Navy Hospital Corps. The American Medical Association even used the symbol for a time but it was abandoned in 1912 after considerable discussion, and the rod of Asclepius was adopted instead.

Further confusion was caused by the use of the caduceus as a printer's mark (as Hermes was the god of eloquence and messengers); it appeared in many medical textbooks as a printing mark and was subsequently mistaken for a medical symbol.[1]

A 1992 survey of American health organizations found that 62% of professional associations used the rod of Asclepius, whereas in commercial organizations, 76% used the caduceus.[22]

Standard representation

The rod of Asclepius has a representation on the Miscellaneous Symbols table of the Unicode Standard at U+2695 (⚕).

See also

References

  1. ^ a b c d e Wilcox, Robert A; Whitham, Emma M (15 April 2003). "The symbol of modern medicine: why one snake is more than two". Annals of Internal Medicine. http://www.annals.org/cgi/content/full/138/8/673. Retrieved on 2007-06-15. 
  2. ^ 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."
  3. ^ Stephen Lock, John M. Last, George Dunea, The Oxford Illustrated Companion To Medicine, 2001, p261 "In early statues of Asclepius the rod and serpent were represented separately."
  4. ^ "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" Albert R. Jonsen, The New Medicine and the Old Ethics, Harvard University Press, 1990, p122; 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." (in E. Edelstein and L. Edelstein (eds.), Asclepius: A Collection and Interpretation of the Testimonies, Baltimore, 1945, p12)
  5. ^ "[...] 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." Jan Schouten, The Rod and Serpent of Asklepios, Symbol of Medicine, 1967, p2
  6. ^ Albert R. Jonsen, The New Medicine and the Old Ethics, Harvard University Press, 1990, p122-123
  7. ^ Henry E. Sigerist, A History of Medicine, Oxford University Press, 1987, p27-28
  8. ^ James A. Kelhoffer, Miracle and Mission, Mohr Siebeck, 2000, p438-439 "[...] 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.'"
  9. ^ Andre Menez, The Subtle Beast, Snakes From Myth to Medicine, 2003, p14
  10. ^ E. Edelstein and L. Edelstein (eds.), Asclepius: A Collection and Interpretation of the Testimonies, Baltimore, 1945, p13
  11. ^ Gerald David Hart, Martin St. J. Forrest, Asclepius: The God of Medicine, 2000, p42
  12. ^ Brady, Bernadette (1999). Brady's Book of Fixed Stars. Weiser Books. ISBN 1-57863-105-X. 
  13. ^ "Bible Passage Numbers 21:4-9". Bible Gateway.com. http://www.biblegateway.com/passage/?search=Numbers%2021:4-9;&version=9;. Retrieved on 2007-12-10. 
  14. ^ "Bible Passage Numbers 21:5". Bible Gateway.com. http://www.biblegateway.com/passage/?search=Numbers%2021:5;&version=9;. Retrieved on 2008-12-10. 
  15. ^ Emerson, John (July 2003). Eradicating Guinea worm disease: Caduceus caption. http://www.backspace.com/notes/2003/07/27/x.html. Retrieved on 2007-06-15. 
  16. ^ Bernice S. Engle, "The Use of Mercury's Caduceus as a Medical Emblem", The Classical Journal 25.3 (December 1929:204-208).
  17. ^ Stuart L. Tyson, "The Caduceus", The Scientific Monthly 34.6 (June 1932:492-498).
  18. ^ Stuart L. Tyson, The Caduceus, in The Scientific Monthly, Vol. 34, No. 6, pp. 495
  19. ^ F.H. Garrison, "The Use of the Caduceus in the Insignia of the Army Medical Officer", in Bull. Med. Lib. Assoc. IX (1919-20), 13-16; Bernice Engle, "The Use of Mercury's Caduceus as a Medical Emblem", in The Classical Journal, Vol. 25, No. 3, (Dec., 1929), p205: "The chief defender of the caduceus is Colonel Garrison"; W.A. Jayne, The Healing Gods of Ancient Civilization, Yale University Press, 1925, pp 331-34; E. Berdoe, Origin and Growth of the Healing Art, London, Sonnenschein, 1893, p150, footnote)
  20. ^ Bernice S. Engle, "The Use of Mercury's Caduceus as a Medical Emblem", The Classical Journal, Vol. 25, No. 3, (Dec., 1929), pp. 206
  21. ^ Lt.-Col. Fielding H. Garrison, "The use of the caduceus in the insignia of the Army medical officer," Bulletin of the Medical Library Association 9 (1919-20:13-16), noted by Engle 1929:204 note 2.
  22. ^ Friedlander, Walter J (1992). The Golden Wand of Medicine: A History of the Caduceus symbol in medicine. Greenwood Press. ISBN 0-313-28023-1. 
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