Final Draft - Preview Matter - Florida State University
Final Draft - Preview Matter - Florida State University
Final Draft - Preview Matter - Florida State University
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Then Diana, stirred to pity by his [Hippolytus’] chastity, recalled him to life<br />
through Aesculapius the son of Apollo and Coronis, and he was born when his<br />
mother’s womb was cut open. The reason for this was that when Apollo had<br />
heard from the raven, her guardian, that she had committed adultery, he angrily<br />
struck Coronis down with his arrows, at the very moment she was about to give<br />
birth – moreover, he made the raven black instead of white – and, after cutting<br />
open her womb, he thus delivered Aesculapius, who became an expert in<br />
medicine. Afterwards, Jupiter did away with him because he had called<br />
Hippolytus back to life. 161<br />
Aesculapius was born after his mother had been killed, and he was slain by Jupiter for returning<br />
another mortal from the dead. 162 His myths represent him as a liminal figure who straddles the<br />
boundary between life and death in a way that other mortals, and many gods, do not, 163 and<br />
Burkert refers to him as a deity who is at home neither on Mount Olympus nor in the<br />
underworld. 164 Thus, the serpent is the perfect symbol for a deity who can subvert the norms of<br />
nature due to its ability to slough off old skin and be rejuvenated, as if from illness, and possess<br />
restored youth, as if it was reborn. 165<br />
If we examine Aesculapius’ parentage and life, we meet with a number of animal<br />
associations that compound his liminal nature. Coronis is linked to the crow, a bird sacred to<br />
Apollo, who is in turn connected to the dog/wolf in several of his guises, including Apollo<br />
Maleatas and Apollo Lykeos. Apollo, under the guise of Maleatas, was worshipped along with<br />
Aesculapius at Epidaurus, and dogs were sacred to both deities. 166 According to Isyllos’ version<br />
161 Serv. ad. Aen. VII, 761. Latin Text taken from Asclepius: A Collection and Interpretation of the Testimonies,<br />
edited by EJ and L Edelstein, Baltimore, MD: Johns Hopkins Press, 1945, p. 30-1. (Translation by Author.)<br />
Tunc Diana eius castitate commota revocavit eum in vitam per Aesculapium, filium Apollinis et Coronidis, qui<br />
natus erat exsecto matris ventre, ideo quod, cum Apollo audisset a corvo, eius custode, eam adulterium committere,<br />
iratus Coronidem maturo iam partu confixit sagittis – corvum vero nigrum fecit ex albo – et exsecto ventre<br />
Coronidis produxit ita Aesculapium, qui factus est medicinae peritus. Hunc postea Iuppiter propter revocatum<br />
Hippolytum interemit.<br />
162 Aesculapius’ death at the hands of Jupiter is tantalizing in relation to the study of animal imagery. Just as<br />
Aesculapius is associated with the serpent, so Jupiter is associated with the eagle. The hostility between serpent and<br />
eagle is mentioned by a number of ancient authors in reference to the sacred serpents of Aesculapius. One example<br />
occurs in Nicander’s Theriaca, a medical text dedicated to poisons. Nicander states “From old the royal bird, the<br />
eagle, has been wrathful towards the serpent and with its beak engages it in hostile battle, when it sees the serpent<br />
crawling along the ground.” The enmity between Jupiter and Aesculapius seems to be mirrored in nature.<br />
163 The tales of his life and death also link Aesculapius to the healing arts, for his birth is reminiscent of a Caesarian<br />
section, and he dies only after conquering death itself.<br />
164 Burkert 1985, 214. Strab. XIV.1.39 records that Aesculapius was born in Trikka on the banks of the Lethaios<br />
River, which certainly calls to mind the geography of the underworld.<br />
165 Edelstein and Edelstein 1945, 228.<br />
166 Edelstein and Edelstein 1945, 227. Burkert 1985, 214.<br />
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