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