saved the child (Aesculapius) from the flaiiips, and
carried it to Cheiron, who instructed the hoy in
the art of healing and in hunting. (Pind. Fi/ih.
iii. 1, &c.; ApoUod. iii. 10. § 3 ; Paus. I. c.) Ac-
cording to other traditions Aesculapius was born
at Tricca in Thessjdy (Strab. xiv. p. 647), and
others again related that Coronis gave birth to hira
during an expedition of her father Phlegyas into
Peloponnesus, in the territory of Epidaurus, and
that she exposed him on mount Tittheion, which
was before called Myrtion. Here he was fed by a
goat and watched by a dog, until at last he was
found by Aresthanas, a shepherd, who saw the boy
surrounded by a lustre like that of lightning.
(See a different account in Paus. viii. 25. § 6.)
From this dazzling splendour, or from his having
been rescued from the flames, he was called by the
Dorians al-yXa-^p. The truth of the tradition that
Aesculapius was born in the territory of Epi-
daurus, and was not the son of Arsinoe, daughter
of Leucippus and born in Messenia, was attest-
ed by an oracle which was consulted to decide the
question. (Paus. ii. 26. § 6, iv. 3. § 2 ; Cic. De
Nut. Deor. iii. 22, where three different Aescula-
piuses are made out of the different local traditions
about him.) After Aesculapius had grown up,
reports spread over all countries, that he not only
cured all the sick, but called the dead to life again.
About the manner in which he acquired this latter
power, there were two traditions in ancient times.
According to the one (ApoUod. I.e.), he had re-
ceived from Athena the blood which had flowed
from the veins of Gorgo, and the blood which had
flowed from the veins of the right side of her body
possessed the power of restoring the dead to life.
According to the other tradition, Aesculapius on
one occasion was shut up in the house of Glaucus,
whom he was to cure, and while he was standing
absorbed in thought, there came a serpent which
twined round the staff", and which he killed.
Another serpent then came carrying in its mouth
a lierb with which it recalled to life the one that
had been killed, and Aesculapius henceforth made
use of the same herb with the same effect upon
men. (Hygin. Poet. Astr. ii. 14.) Several per-
sons, whom Aesculapius was believed to have re-
stored to life, are mentioned by the Scholiast on
Pindar {Pyth. iii. QQ) and by Apollodorus. {I. c.)
When he was exercising this art upon Glaucus,
Zeus killed Aesculapius with a flash of lightning,
as he feared lest men might gradually contrive to
escape death altogether (Apollod. iii. 10. § 4), or,
according to others, because Pluto had complained
of Aesculapius diminishing the number of tlie dead
too much. (Diod. iv. 71 ; comp. Schol. ad Pind.
Pyth. iii. 102.) But, on the request of Apollo,
Zeus placed Aesculapius among the stars. (Hygin.
Pout. Astr. ii. 14.) Aesculapius is also said to
have taken part in the expedition of the Argonauts
and in the Calydonian hunt. He was married to
Epione, and besides the two sons spoken of by
Homer, we also find mention of the following chil-
dren of his : Janiscus, Alexenor, Aratus, Hygieia,
Aegle, laso, and P.inaceia (Schol. ad Pind. Pyth.
iii. 14 ; Paus. ii. 10. § 3, i. 34. § 2), most of whom
are only personifications of the powers ascribed to
their father. .
These are the legends about one of the most in-
teresting and important divinities of antiquity.
Various hypotheses have been brought forward to
explain the origin of his worship in Greece ; and,
while some consider Aesculapius to have beeu
originally a real personage, whom tradition had
connected with various marvellous stories, others
have explained all the legends about him as mere
personifications of certain ideas. The serpent, the
perpetual symbol of Aesculapius, has given rise to
the opinion, that the worship was derived from
Egypt, and that Aesculapius was identical with
the serpent Cnuph worshipped in Egypt, 'or with
the Phoenician Esmun. (Euseb. Praep. Evang.
i. 10 ; comp. Paus. vii. 23. § 6.) But it does not
seem necessary to have recourse to foreign countries
in order to explain the worship of this god. His
story is undoubtedly a combination of real events
with the results of thoughts or ideas, which, as in
so many instances in Greek mythology, are, like
the former, considered as facts. The kernel, out
of which the whole myth has grown, is perhaps
the account we read in Homer ; but gradually the
sphex-e in which Aesculapius acted was so extend-
ed, that he became the representative or the per-
sonification of the healing powers of nature, which
are naturally enough described as the son (the
effects) of Helios, — Apollo, or the Sun.
Aesculapius was worshipped all over Greece,
and many towns, as we have seen, claimed the
honour of his birth. His temples were usually
built in healthy places, on hills outside the town,
and near wells which were believed to have
healing powers. These temples were not only
places of worship, but were frequented by great
numbers of sick persons, and may therefore be
compared to modern hospitals. (Plut. Quaest. Pom.
p. 286, D.) The principal scat of his worship in
Greece was Epidaurus, where he had a temple sur-
rounded with an extensive grove, within which no
one was allowed to die, and no woman to give birth
to a child. His sanctuary contained a magnificent
statue of ivory and gold, the workofThrasymedes,
in which he was represented as a handsome and
manly figure, resembling that of Zeus. (Paus. ii.
26 and 27.) He was seated on a throne, holding
in one hand a staff, and with the other resting
upon the head of a dragon (serpent), and by his
side lay a dog. (Paus. ii. 27. § 2.) Sei-pents
were everywhere connected with the worship of
Aesculapius, probably because they were a symbol
of prudence and renovation, and were believed to
have the power of discovering herbs of wondrous
powers, as is indicated in the story about Aescula-
pius and the serpents in the house of Glaucus.
Serpents were further believed to be guardians of
wells with salutary powers. For these reasons a
peculiar kind of tame serpents, in which Epidaurus
abounded, were not only kept in his temple (Paus.
ii. 28. § 1), but the god himself frequently ap-
peared in the form of a serpent. (Paus. iii. 23.
§ 4 ; Val. Max. i. 8. § 2 ; Liv. Ejnt. 1 1 ; compare
the account of Alexander Pseudomantis in Lucian.)
Besides the temple of Epidaurus, whence the wor-
ship of the god was transplanted to various other
pans of the ancient world, we may mention those
of Tricca (Strab. ix. p. 437), Celaenae (xiii. p. 603),
between Dyme and Patrae (viii. p. 386), near
Cyllene (viii. p. 337), in the island of Cos (xiii.
p. 657 ; Paus. iii. 23. § 4), at Gercnia (Strab. viii.
p. 360), near Cans in Arcadia (Steph. Byz. s. v.),
at Sicyon (Paus. ii. 10. § 2), at Athens (i. 21. § 7),
near Patrae (vii. 21. § 6), at Titane in the teiTi-
tory of Sicyon (vii. 23. § 6), at Thelpusa (viiL 25.
§ 3), in Messenc (iv. 31. § 8), at Phlius (ii. 13.
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