Part 5

APOLLO.

Apollo, the reputed god of medicine among the Greeks, was the son of Jupiter and Latona. His divinity became associated with the sun, and his arrows, which often caused sudden death were, according to modern expounders of ancient myths, only the rays of the sun. Many of his attributes were similar to those which the Egyptians credited to Horus, the son of Osiris and Isis, and it is evident that the Egyptian legend was incorporated with that of the early Greeks. Besides being the god of medicine Apollo was the deity of music, poetry, and eloquence, and he was honoured as the inventor of all these arts. He evidently possessed the jealousy of the artist in an abundant degree, for after his musical competition with Pan, Apollo playing the lyre and Pan the flute, when Tmolus, the arbiter, had awarded the victory to the former, Midas ventured to disagree with that opinion, and was thereupon provided with a pair of asses’ ears. Marsyas, another flute player, having challenged Apollo, was burnt alive.

Peon, sometimes identified with Apollo, was the physician of Olympus. He is said to have first practised in Egypt. In the fifth book of the ‘Iliad’ Homer describes how he cured the wound which Diomed had given to Mars:--

--Peon sprinkling heavenly balm around, Assuaged the glowing pangs and closed the wound.

ÆSCULAPIUS.

Æsculapius, son of Apollo and Coronis, had a more immediate connection with medicine than his father. He was taught its mysteries by Chiron the Centaur, another of the legendary inventors of the art, who also taught Achilles and others. Æsculapius became so skilful that Castor and Pollux insisted on his accompanying the expedition of the Argonauts. Ultimately he acquired the power of restoring the dead to life. But this perfection of his art was his ruin.

From the Casalius Collection of Medals, &c. (17th century).

From the Louvre Statue, Paris. ]

Pluto, alarmed for the future of his own dominions, complained to Jupiter, and the Olympian ruler slew Æsculapius with a thunderbolt. Apollo was so incensed at this cruel judgment that he killed the Cyclops who had forged the thunderbolt. For this act of rebellion Apollo was banished from Olympia and spent nine years on earth, for some time as a shepherd in the service of the king of Thessaly. It was during this period that the story of his adventure with Daphne, told by Ovid, and from which the quotation on

THE ARMS OF THE SOCIETY OF APOTHECARIES

(italicised below) is taken, occurred. Ovid relates that Apollo, meeting Cupid, jeered at his child’s bows and arrows as mere playthings. In revenge Cupid forged two arrows, one of gold and the other of lead. The golden one he shot at Apollo, to excite desire; the leaden arrow, which repelled desire, was shot at Daphne. The legend ends by the nymph being metamorphosed into a laurel which Apollo thenceforth wore as a wreath. One of the incidents narrated by Ovid represents the god telling the nymph who he is. Dryden’s version makes him say:

Perhaps thou knowest not my superior state And from that ignorance proceeds thy hate.

A somewhat uncouth method of seeking to ingratiate himself with the reluctant lady. Among his attainments Apollo says:

Invention medicina meum est, Opiferque per orbem Dicor, et herbam subjecta potentia nobis.

Dryden versifies these lines thus:

Medicine is mine, what herbs and simples grow In fields and forests, all their powers I know, And am the great physician called below.

The arms of the Society of Apothecaries are thus described in Burke’s “Encyclopædia of Heraldry,” 1851:

“In shield, Apollo, the inventor of physic, with his head radiant, holding in his left hand a bow, and in his right a serpent. About the shield a helm, thereupon a mantle, and for the crest, upon a wreath of their colours, a rhinoceros, supported by two unicorns, armed and ungulated. Upon a compartment to make the achievement complete, this motto: ‘Opiferque per orbem dicor.’”

It was William Camden, the famous antiquary and “Clarenceux King at Arms” in James I.’s reign, who hunted out the middle of the above Latin quotation for the newly incorporated Society of Apothecaries.

THE SONS OF ÆSCULAPIUS.

Æsculapius left two sons, who continued their father’s profession, and three or four daughters. It is not possible to be chronologically exact with these semi-mythical personages, but according to the usual reckoning Æsculapius lived about 1250 B.C. He would have been contemporary with Gideon, a judge of Israel, about two centuries after the death of Moses, and two centuries before the reign of King David. His sons Machaon and Podalirus were immortalised in the Iliad among the Greek heroes who fought before Troy, and they exercised their surgical and medical skill on their comrades, as Homer relates. When Menelaus was wounded by an arrow shot by Pandarus, Machaon was sent for, and “sucked the blood, and sovereign balm infused, which Chiron gave, and Æsculapius used.”

After the Trojan war both the brothers continued to exercise their art, and some of their cures are recorded. Their sons after them likewise practised medicine, and the earliest Æsculapian Temple is believed to have been erected in memory of his grandfather by Spyrus, the second son of Machaon, at Argos. Perhaps he only intended it as a home for patients, or it may have been as an advertisement. From then, however, the worship of Æsculapius spread, and we read of temples at Titane in the Peloponnesus, at Tricca in Thessalia, at Trithorea, at Corinth, at Epidaurus, at Cos, at Megalopolis in Arcadia, at Lar in Laconia, at Drepher, at Drope, at Corona on the Gulf of Messina, at Egrum, at Delos, at Cyllene, at Smyrna, and at Pergamos in Asia Minor. The Temple of Epidaurus was for a long time the most important, but before the time of Hippocrates that of Cos seems to have taken the lead.

THE DAUGHTERS OF ÆSCULAPIUS

are often described as allegorical figures, Hygeia representing health, and Panacea, medicine. Hygeia especially was widely worshipped by Greeks, and when rich people recovered from an illness they often had medals struck with her figure on the reverse. Pliny says it was customary to offer her a simple cake of fine flour, to indicate the connection between simple living and good health. Panacea was likewise made a divinity. She presided over the administration of medicines. Egrea and Jaso are but little known. The former (whose name signified the light of the Sun) married a serpent and was changed into a willow, while Jaso in the only known monument on which she appears, is represented with a pot, probably of ointment, in her hand.

PROMETHEUS.

More mythical than the story of Æsculapius, or even of Orpheus, who was also alleged to have discovered some of the secrets of medicine, is the legend of Prometheus who stole fire from heaven for the benefit of mankind. According to the older mythologists Prometheus was the same as Magog, and was the son of Japhet. Æschylus is the principal authority on his tradition. After recounting many other wonderful things he had done for humanity, the poet makes him say, “One of the greatest subtilties I have invented is that when any one falls ill, and can find no relief; can neither eat nor drink, and knows not with what to anoint himself; when for want of the necessary remedies he must perish; then I showed to men how to prepare healing medicine which should cure all maladies.” Or as Dean Plumptre has rendered it:--

If any one fell ill There was no help for him nor healing balm, Nor unguent, nor yet potion; but for want Of drugs they wasted till I showed to them The blendings of all mild medicaments Wherewith they ward the attacks of sickness sore.

In other words, Prometheus was the first pharmacist.