Asclepius Quotes

At the end of the hall stood a walnut door with a bronze plaque: ASCLEPIUS MD, DMD, DME, DC, DVS, FAAN, OMG, EMT, TTYL, FRCP, ME, IOU, OD, OT, PHARMD, BAMF, RN, PHD, INC., SMH There may have been more acronyms in the list, but by that point Leo's brain had exploded.

My son Asclepius had become the god of medicine by the time he was fifteen, and I couldn’t have been happier for him. It left me time for my other interests. Besides, it’s every god’s dream to have a child who grows up to be a doctor.

My son Asclepius, god of medicine, used to chide me about helping those with disabilities. You can help them if they ask. But wait for them to ask. It's their choice to make, not yours.

As above, so below. As within, so without. Originated by Hermes TRISMEGISTUS!

If then you do not make yourself equal to God, you cannot apprehend God; for like is known by like. Leap clear of all that is corporeal, and make yourself grown to a like expanse with that greatness which is beyond all measure; rise above all time and become eternal; then you will apprehend God. Think that for you too nothing is impossible; deem that you too are immortal, and that you are able to grasp all things in your thought, to know every craft and science; find your home in the haunts of every living creature; make yourself higher than all heights and lower than all depths; bring together in yourself all opposites of quality, heat and cold, dryness and fluidity; think that you are everywhere at once, on land, at sea, in heaven; think that you are not yet begotten, that you are in the womb, that you are young, that you are old, that you have died, that you are in the world beyond the grave; grasp in your thought all of this at once, all times and places, all substances and qualities and magnitudes together; then you can apprehend God. But if you shut up your soul in your body, and abase yourself, and say “I know nothing, I can do nothing; I am afraid of earth and sea, I cannot mount to heaven; I know not what I was, nor what I shall be,” then what have you to do with God?

Crito, I owe a cock to Asclepius; will you remember to pay the debt?

For the sun is situated in the center of the cosmos, wearing it like a crown

Do you not know, Asclepius, that Egypt is an image of heaven or, to be more precise, that everything governed and moved in heaven came down to Egypt and was transferred there? If truth were told, our land is the temple of the whole world.

The hearer must be of one mind with the speaker, my son, and of one spirit as well; he must have hearing quicker than the speech of the speaker.

He’s a little grumpy,” Asclepius said. “People are always confusing my staff with the staff of Hermes, which has two snakes, obviously. Over the centuries, people have called Hermes’s staff the symbol of medicine, when of course it should be my staff. Spike feels slighted. George and Martha get all the attention. Anyway...

Dreams were told to priests on the morning after an overnight stay (known as an 'incubation') and Asclepius himself often manifested to patients. Especially, I believe, to those who paid the most.

Throughout the history of medicine, including the shamanic healing traditions, the Greek tradition of Asclepius, Aristotle and Hippocrates, and the folk and religious healers, the imagination has been used to diagnose disease.

This is what you must know: that in you which sees and hears is the word of the lord, but your mind is god the father; they are not divided from one another for their union is life.

By the time he was twenty Asclepius had mastered all the arts of surgery and medicine. He embraced his teacher Chiron in a fond farewell and left to set up on his own as the world’s first physician, apothecary and healer. His fame spread around the Mediterranean with great speed. The sick, lame and unhappy flocked to his surgery, outside which he hung a sign – a wooden staff with a snake twined round it, seen to this day on many ambulances, clinics and (often disreputable) medical websites.

Crito, we owe a cock to Asclepius

I insert the bevel and draw back the plunger. I know that the syringe contains more than sodium chloride-that even as the toxic contents fill my fathers veins, he is sharing with me his final gift: the horror and thrill of saving lives.

Philosophy should come to know the dimensions, qualities and quantities of the earth, the depths of the sea, the capacity of fire and the effects and nature of all these things in order to admire, revere and praise the divine artistry and intelligence.

But this discourse, expressed in our paternal language, keeps clear the meaning of its words. The very quality of speech and of the Egyptian words have in themselves the energy of the object they speak of. Therefore, my king, in so far as you have the power (who are all powerful), keep the discourse uninterpreted, lest mysteries of such greatness come to the Greeks, lest the extravagant, flaccid and (as it were) dandified Greek idiom extinguish something stately and concise, the energetic idiom of usage. For the Greeks have empty speeches, O king, that are energetic only in what they demonstrate, and this is the philosophy of the Greeks, an inane foolosophy of speeches. We, by contrast, use not speeches but sounds that are full of action. (Chapter XVI)

Having made them rise, I became guide to my race, teaching them the words – how to be saved and in what manner – and I sowed the words of wisdom among them, and they were nourished from the ambrosial water.

To reiterate, by the oath-proper the juror clearly, categorically, and conclusively rejects killing.

Socrates’ final words, in Plato’s Phaedo, were to his friend Crito: ‘Crito, we owe a cockerel to Asclepius. Give him his due, and don’t forget.

Crito, we owe a cock to Asclepius

In short, the physician swears to be discrete, worthy of confidence, admissible (without subsequent jeopardy or public embarrassment) into the privacy of one’s home and familial life.

Look, back in the old days, ravens used to be gentle and white, like doves, okay? But they were terrible gossips. One time I was dating this girl, Koronis. The ravens found out she was cheating on me, and they told me about it. I was so angry, I got Artemis to kill Koronis for me. Then I punished the ravens for being tattletales by turning them black.” Reyna stared at me like she was contemplating another kick to my nose. “That story is messed up on so many levels.” “Just wrong,” Meg agreed. “You had your sister kill a girl who was cheating on you?” “Well, I—” “Then you punished the birds that told you about it,” Reyna added, “by turning them black, as if black was bad and white was good?” “When you put it that way, it doesn’t sound right,” I protested. “It’s just what happened when my curse scorched them. It also made them nasty-tempered flesh-eaters.” “Oh, that’s much better,” Reyna snarled. “If we let the birds eat you,” Meg asked, “will they leave Reyna and me alone?” “I—What?” I worried that Meg might not be kidding. Her facial expression did not say kidding. It said serious about the birds eating you. “Listen, I was angry! Yes, I took it out on the birds, but after a few centuries I cooled down. I apologized. By then, they kind of liked being nasty-tempered flesh-eaters. As for Koronis—I mean, at least I saved the child she was pregnant with when Artemis killed her. He became Asclepius, god of medicine!” “Your girlfriend was pregnant when you had her killed?” Reyna launched another kick at my face. I managed to dodge it, since I’d had a lot of practice cowering, but it hurt to know that this time she hadn’t been aiming at an incoming raven. Oh, no. She wanted to knock my teeth in. “You suck,” Meg agreed.

This cosmos is large, then, and no body is larger?” “Agreed.” “And is it densely packed? For it has been filled with many other large bodies or, rather, with all the bodies that exist.” “So it is.” “But is the cosmos a body?” “A body, yes.” “And a moved body?” [3] “Certainly.” “The place in which it moves, then, how large must it be, and what is its nature? Is it not larger by far so as to sustain continuity of motion and not hold back its movement lest the moved be crowded and confined?

By studying ancient symbols, Bruce had discovered that genetic tampering was commonplace throughout the ages, indicated by the frequent display of the rod of Asclepius, a winged staff with double-helix serpents created by ancient cultures who worshiped serpents and the demigods that tampered with human genetics.

Such a person does not cease longing after insatiable appetites, struggling in the darkness without satisfaction. This tortures him and makes the fire grow upon him all the more.

If you are mindful, Asclepius, these things should seem true to you, but they will be beyond belief if you have no knowledge. To understand is to believe, and not to believe is not to understand. Reasoned discourse does get to the truth, but mind is powerful, and, when it has been guided by reason up to a point, it has the means to get the truth. After mind had considered all this carefully and had discovered that all of it is in harmony with the discoveries of reason, it came to believe, and in this beautiful belief it found rest. By an act of god, then, those who have understood find what I have been saying believable, but those who have not understood do not find it believable. Let this much be told about understanding and sensation.

Strewn across the benches were old magazines: Highlights for Children, Autumn, 20 B.C.E.; Hephaestus-TV Weekly—Aphrodite’s Latest Baby Bump; A: The Magazine of Asclepius—Ten Simple Tips to Get the Most out of Your Leeching! “It’s a reception area,” Leo muttered. “I hate reception areas.” Here and there, piles of dust and scattered bones lay on the floor, which did not say encouraging things about the average wait time.

Hippocrates can, however, definitively orient the medical skill toward healing and away from elective wounding. He does so by means of speech before others, the Oath. Thereby, he founds the medical profession. For a profession is essentially a practice that follows upon, instances, and remains true to what before others one has said one will and will not do. Following Hippocrates’ lead, the physician-to-be solemnly commits himself exclusively to promoting the health of the sick.

one day Apollo showed up at the doorway of my cave with half a dozen young demigods. ‘You know all that stuff I taught you?’ he asked me. ‘It’s time to pay it forward! I’d like you to meet Achilles, Aeneas, Jason, Atalanta, Asclepius and Percy –’ ‘It’s Perseus, sir,’ said one of the young men. ‘Whatever!’ Apollo grinned with delight. ‘Chiron, teach them everything I showed you. Y’all have fun!’ Then he vanished. I turned to the youngsters. They frowned at me. The one named Achilles drew his sword. ‘Apollo expects us to learn from a centaur?’ he demanded. ‘Centaurs are wild barbarians, worse than the Trojans!’ ‘Hey, shut up,’ said Aeneas. ‘Gentlemen and lady,’ I interceded.

The island itself was once the site of a temple dedicated to Asclepius, the god of medicine. Ancient Romans who were ill spent the night here and left little statues of their healed body parts (feet, livers, hearts...) as thank-you notes. This tradition survives: Today, throughout Italy, Catholic altars are often encrusted with votive offerings, symbolizing gratitude for answered prayers. During plagues and epidemics, the sick were isolated on the island. These days, the island’s largest building is the Fatebenefratelli, the public hospital favored by Roman women for childbirth. The island’s reputation for medical care lives on. The high point of the bridge (upon which you’re

To refer to the sick, the oath-proper uses the Greek kamnontōn (here and subsequently when speaking of going into houses, again using the same phrase “for the benefit of the sick”). This word is a form of the verb kamnō, meaning “to work,”“to be weary,” or “to be sick.” The participial form found in the oath-proper can in other contexts also refer to those who have entirely completed their work: the dead. By extension, it refers to those laboring, as it were, under an illness: the sick. (Of course, we typically speak of those for whom physicians care as patients, from the Latin verb patior, to suffer or undergo. Hence the Greek and Latin words both suggest that the ill bear sickness.)

And barbarians were inventors not only of philosophy, but almost of every art. The Egyptians were the first to introduce astrology among men. Similarly also the Chaldeans. The Egyptians first showed how to burn lamps, and divided the year into twelve months, prohibited intercourse with women in the temples, and enacted that no one should enter the temples from a woman without bathing. Again, they were the inventors of geometry. There are some who say that the Carians invented prognostication by the stars. The Phrygians were the first who attended to the flight of birds. And the Tuscans, neighbours of Italy, were adepts at the art of the Haruspex. The Isaurians and the Arabians invented augury, as the Telmesians divination by dreams. The Etruscans invented the trumpet, and the Phrygians the flute. For Olympus and Marsyas were Phrygians. And Cadmus, the inventor of letters among the Greeks, as Euphorus says, was a Phoenician; whence also Herodotus writes that they were called Phoenician letters. And they say that the Phoenicians and the Syrians first invented letters; and that Apis, an aboriginal inhabitant of Egypt, invented the healing art before Io came into Egypt. But afterwards they say that Asclepius improved the art. Atlas the Libyan was the first who built a ship and navigated the sea. Kelmis and Damnaneus, Idaean Dactyli, first discovered iron in Cyprus. Another Idaean discovered the tempering of brass; according to Hesiod, a Scythian. The Thracians first invented what is called a scimitar (arph), -- it is a curved sword, -- and were the first to use shields on horseback. Similarly also the Illyrians invented the shield (pelth). Besides, they say that the Tuscans invented the art of moulding clay; and that Itanus (he was a Samnite) first fashioned the oblong shield (qureos). Cadmus the Phoenician invented stonecutting, and discovered the gold mines on the Pangaean mountain. Further, another nation, the Cappadocians, first invented the instrument called the nabla, and the Assyrians in the same way the dichord. The Carthaginians were the first that constructed a triterme; and it was built by Bosporus, an aboriginal. Medea, the daughter of Æetas, a Colchian, first invented the dyeing of hair. Besides, the Noropes (they are a Paeonian race, and are now called the Norici) worked copper, and were the first that purified iron. Amycus the king of the Bebryci was the first inventor of boxing-gloves. In music, Olympus the Mysian practised the Lydian harmony; and the people called Troglodytes invented the sambuca, a musical instrument. It is said that the crooked pipe was invented by Satyrus the Phrygian; likewise also diatonic harmony by Hyagnis, a Phrygian too; and notes by Olympus, a Phrygian; as also the Phrygian harmony, and the half-Phrygian and the half-Lydian, by Marsyas, who belonged to the same region as those mentioned above. And the Doric was invented by Thamyris the Thracian. We have heard that the Persians were the first who fashioned the chariot, and bed, and footstool; and the Sidonians the first to construct a trireme. The Sicilians, close to Italy, were the first inventors of the phorminx, which is not much inferior to the lyre. And they invented castanets. In the time of Semiramis queen of the Assyrians, they relate that linen garments were invented. And Hellanicus says that Atossa queen of the Persians was the first who composed a letter. These things are reported by Seame of Mitylene, Theophrastus of Ephesus, Cydippus of Mantinea also Antiphanes, Aristodemus, and Aristotle and besides these, Philostephanus, and also Strato the Peripatetic, in his books Concerning Inventions. I have added a few details from them, in order to confirm the inventive and practically useful genius of the barbarians, by whom the Greeks profited in their studies. And if any one objects to the barbarous language, Anacharsis says, "All the Greeks speak Scythian to me." [...]

First, I assessed their combat skills. Aeneas performed surprisingly well for a son of Aphrodite; I expected him to be a lover, not a fighter, and yet he actually knew how to use his sword as a sword rather than as a fashion accessory. The other demigods had some work to do. Atalanta seemed to think all training matches had to be fought to the death. She also referred to her classmates as dirty, stupid men, which made team-building difficult. Achilles spent his entire time in combat defending his right heel, an unusual manoeuvre that baffled me until I found out about his childhood dip in the River Styx. I tried to tell the boy to wear iron-shod boots rather than sandals, but he simply wouldn’t listen. As for Asclepius, in one-on-one melees he had an off-putting habit of darting in and feeling his opponent’s forehead for signs of fever.

This hollow of the world, round like a sphere, cannot itself, become of its quality or shape, be wholly visible. Choose any place high on the sphere from which to look down, and you cannot see bottom from there. Because of this, many believe it has the same quality as place. They believe it is visible after a fashion, but only through shapes of the forms whose images seem to be imprinted when one shows a picture of it. In itself, however, the real thing remains always invisible. Hence, the bottom - {if it is a part or a place} in the sphere - is called Haides in Greek because in Greek 'to see' is idein, and there is no-seeing the bottom of a sphere. And the forms are called 'ideas' because they are visible forms. The (regions) called Haides in Greek because they are deprived of visibility are called 'infernal' in Latin because they are at the bottom of the sphere. Such, then, are the original things, the primeval things, the sources or beginnings of all, as it were, for all are in them or from them or through them.

The hollow rotundity of the world, which has the shape of a sphere, is itself invisible in its totality, by reason of its quality and its form. Choose any place whatsoever at the top of the sphere to look down below, from there you cannot see what is at the bottom. Because of this many believe the world to have the appearance and quality of a place. For it is only because of the forms of individual things whose images seem to be imprinted on the sphere that one believes it in a way to be visible, since it appears to be like a painting. But in reality it is in itself ever invisible. Hence it comes about that the bottom of the sphere, if it be a part of or place in the sphere, is called in Greek Hades, for idein in Greek means to see, and the bottom of the sphere cannot be seen. Hence also ideas are called forms, because they may be seen as forms. Therefore, too, the infernal regions are called in Greek Hades, because they cannot be seen, and in Latin Inferi, because they are at the bottom of the sphere.

Just as it is commonly said that Asclepius has prescribed someone horse-riding, or cold baths, or walking barefoot, so we could say that the nature of the Whole has prescribed him disease, disablement, loss or any other such affliction. In the first case 'prescribed' means something like this: 'ordered this course for this person as conducive to his health'. In the second the meaning is that what happens to each individual is somehow arranged to conduce to his destiny. We speak of the fitness of these happenings as masons speak of the 'fit' of squared stones in walls or pyramids, when they join each other in a defined relation. In the whole of things there is one harmony: and just as all material bodies combine to make the world one body, a harmonious whole, so all causes combine to make Destiny one harmonious cause. Even quite unsophisticated people intuit what I mean. They say: 'Fate brought this on him.' Now if 'brought', also 'prescribed'. So let us accept these prescriptions just as we accept those of Asclepius- many of them too are harsh, but we welcome them in the hope of health. You should take the same view of the process and completion of the design of universal nature as you do of your own health: and so welcome all that happens to you, even if it seems rather cruel, because its purpose leads to the health of the universe and the prosperity and success of Zeus. He would not bring this on anyone, if it did not also bring advantage to the Whole: no more than any given natural principle brings anything inappropriate to what it governs. So there are two reasons why you should be content with your experience. One is that this has happened to you, was prescribed for you, and is related to you, a thread of destiny spun for you from the first by the most ancient causes. The second is that what comes to each individual is a determining part of the welfare, the perfection, and indeed the very coherence of that which governs the Whole. Because the complete Whole is maimed if you sever even the tiniest of its constituent parts, and true likewise of its causes. And you do sever something, to the extent that you can, whenever you fret at your lot: this is, in a sense, a destruction. p37

Healing and protection are long-standing themes for the serpent: the wand of Asclepius, Greek god of medicine, wrapped by a single serpent, inspires the symbols of the American Medical Association and the World Health Organization. Hermes’ winged staff, entwined by a pair of snakes, forms the caduceus, a symbol of alchemy and commerce, and a second symbol of medicine. Jung considered ouroboros, the snake swallowing its own tail, to be the one archetypal symbol that explained absolutely everything.

Crito, I owe a cock to Asclepius; will you remember to pay the debt?

He pulled a spiral-bound pad labeled “Conference Notes, 2013” off the shelf. He flipped through the scribbled pages. “European rat snake! Also known colloquially as the ‘Aesculapian snake,’” he read aloud, “and widely believed to be the serpent traditionally identified with Asclepius.” “Who?” “He’s a Greek god of medicine and healing. The Romans called him Aesculapius,” he said absently, his mind beginning to turn. “Carries around a staff with a snake twirled around it.” “You mean like the FTD guy in the florist windows?” “The FTD guy—Hermes? That’s a caduceus. With two snakes. You’re breaking my heart. Have you listened to anything I’ve said in the last ten years?

TEXT 1.2 CURING BLINDNESS, INSCRIPTIONES GRAECAE, 4.1.121-22.18 (THIRD CENTURY B(r), ALCETAS OF HALLEIS The blind man saw a dream. It seemed to him that the god [Asclepius] came up to him and with his fingers opened his eyes, and that he first saw the trees in the sanctuary. At daybreak he walked out sound.

Piper nodded. She wished she had the healing powers of Asclepius. She wished she could look at people and see what was hurting them, then whip out her prescription pad and make everything better.

Dionysus of Thebes and Jesus of Nazareth Whereas Asclepius’s compassionate nature and benevolent works anticipate aspects of Jesus’ ministry, the myth of Dionysus foreshadows some later Christian theological interpretations of Jesus’ cosmic role (see Figure 4.5). Although Jesus is a historical figure and Dionysus purely mythical, Dionysus’s story contains events and themes, such as his divine parentage, violent death, descent into the Underworld, and subsequent resurrection to immortal life in heaven, where he sits near his father’s throne, that Christians ultimately made part of Jesus’ story (see Box 4.2).

Only a few deities associated with the Olympian cult apparently offered a satisfying personal relationship with their worshipers. Two of the most accessible figures were Asclepius and Dionysus, both of whom were born mortal and underwent suffering and death before achieving immortality, experiences that allowed them to bridge the gulf between humanity and divinity.

There was a Temple of Asclepius in Greece which was one of the most beautiful in the country, and it was there that sick people came from all over. They were told to lie down on pallets on a great veranda, called the abaton, outside of the temple. The priests would walk in bearing bowls of fire, and the patients were commanded to sleep. There were serpents—a species of large yellowish snake—that were given free run of the temple grounds. The patients were told that when they went to sleep in the temple they would dream, and in their dreams Asclepius would appear to them in the form of a serpent. So, that’s the way they were healed: they were healed by dreaming. Now, science and technology—all of our medical advances—notwithstanding, I think that was a superior way to be healed—by a whole lot—than by going in and having, say, open heart surgery. The Greeks healed by dreaming! We’ve never reached those heights in medicine since. There are many testimonials by patients, carved into the stellae, these stone pillars, attributing their cures to this experience of being touched by the serpents in their dreams.

Asclepius set the daisy and poison in front of Spike. ‘Pylosian mint – certainty of death. The curse of Delos – anchoring that which cannot be anchored. Now the final ingredient: the heartbeat of the chained god – chaos, violence and fear of mortality.

When Medusa was killed, her powers were plundered. She was pregnant with her son Chrysaor and the winged horse Pegasus who were born from her severed neck. Pegasus was immediately captured and made to bring Zeus Medusa's roar and the flash of her eyes, which he used as his thunder and lightning. In book three of the Bibliotheca (3.10.3) Apollodorus describes how Athena drains the blood from Medusa's veins and gives it to Asclepius, Greek god of medicine and healing. The blood from her left side is deadly poisonous, while the blood from her right side brings life. Asclepius's powers to cure and raise the dead were thereby stolen from Medusa.

Imhotep. Imhotep was the most well-known and the most documented medical teacher and practitioner in ancient Egypt, and he lived from 2667 to 2600 BCE. The Ebers Papyrus documents some of his diagnoses and treatment of more than two hundred diseases, and how he valued the great importance of diet, fasting, detoxing, and purging with enemas. At the time of his death, Imhotep was considered by many to have been the inventor of healing. Imhotep was eventually elevated by ancient Egyptians to being the god of medicine and healing, and the ancient Greeks and Romans identified him with the Greek god of medicine, Asclepius.

A white marble piece found on the Caelian behind the military hospital, now lost, had two snakes moving from left to right toward an altar underneath the inscription. The snakes, besides being connected with healing via the imagery related to Asclepius, can also be connected to a family genius. Scholars think of genius in this context because the snakes are moving toward an altar, an image found in family shrines (lararia).50 This then would speak of Bona Dea the female force connected to the household, which is to prosper.

Macrobius relates that a pharmacy was connected with the temple and that there were snakes.28 Like Asclepius, Bona Dea ad saxum was a healing deity in whose sanctuary snakes were kept, and the iconography of the goddess included a snake as well as a cornucopia. There are inscriptions that give emphasis to the goddess’ curative quality. For example, an inscription found in Rome close to the third milestone on the Via Ostiense tells of a man named Felix Asinianus, who recovered his eyesight with the help of the goddess.

[16] And after this: “…, o my mind. I love the word also.” Poimandres said: “This is the mystery that has been kept hidden until this very day. When nature made love with the man, she bore a wonder most wondrous. In him he had the nature of the cosmic framework of the seven, who are made of fire and spirit, as I told you, and without delay nature at once gave birth to seven men, androgyne and exalted, whose natures were like those of the seven governors.

Whether the real setting and dating of the Hermetic tradition in late antiquity are, in fact, irrelevant to its reception in the Renaissance is an interesting hermeneutic question that cannot be answered here. In any case and for many other reasons, Yates’s views on the Hermetica became famous for some, notorious for others, especially when, in a 1968 article, she made Hermes a major figure in the preliminaries to the scientific revolution, just two years after J.E. McGuire and P.M. Rattansi had connected Newton’s physics with the ancient theology theme so closely associated with Hermes.

If you are mindful, Asclepius, these things should seem true to you, but they will be beyond belief if you have no knowledge. To understand is to believe, and not to believe is not to understand. Reasoned discourse does [not] get to the truth, but mind is powerful, and, when it has been guided by reason up to a point, it has the means to get [as far as] the truth. After mind had considered all this carefully and had discovered that all of it is in harmony with the discoveries of reason, it came to believe, and in this beautiful belief it found rest. By an act of god, then, those who have understood find what I have been saying believable, but those who have not understood do not find it believable. Let this much be told about understanding and sensation.

Jesus is just one among many folktales claiming resurrection from the dead or people taken to heaven. Such tales abound in various ancient cultures; examples include tales concerning Osiris, Romulus, and Asclepius (Carrier 2009, pp. 87–88). In the Buddhist tradition the sixth-century monk Bodhidharma was said to have been seen carrying his sandals and walking home after he died and was buried, and when his disciples opened up his grave the body was supposed to be missing. Additionally, there are various similarities (virgin birth, resurrection, etc.) between the stories of Jesus and the deities of other religions such as Mitra, Krishna, etc., even though these religions affirm different theologies from Christianity.

Concerning non-historical (or chiefly mythical) persons who were reportedly apotheosized or raised from the dead (e.g. Osiris [see Chapter 1], Romulus, Asclepius, Mitra, and Krishna), Habermas (1989) notes, in each of these cases we find numerous problems such as a decided lack of historical data, reports that are far too late (e.g. Ovid and Livy wrote about 700 years after Romulus was supposed to have lived) or stories about mythical personages who never lived.

If you are mindful, Asclepius, these things should seem true to you, but they will be beyond belief if you have no knowledge. To understand is to believe, and not to believe is not to understand. Reasoned discourse does (not) get to the truth, but mind is powerful, and, when it has been guided by reason up to a point, it has the means to get (as far as) the truth. After mind had considered all this carefully and had discovered that all of it is in harmony with the discoveries of reason, it came to believe, and in this beautiful belief it found rest. By an act of god, then, those who have understood find what I have been saying believable, but those who have not understood do not find it believable. Let this much be told about understanding and sensation.

This hollow of the world, round like a sphere, cannot itself, become of its quality or shape, be wholly visible. Choose any place high on the sphere from which to look down, and you cannot see bottom from there. Because of this, many believe it has the same quality as place. They believe it is visible after a fashion, but only through shapes of the forms whose images seem to be imprinted when one shows a picture of it. In itself, however, the real thing remains always invisible. Hence, the bottom - {if it is a part or a place} in the sphere - is called Haides in Greek because in Greek 'to see' is idein, and there is no-seeing the bottom of a sphere. And the forms are called 'ideas' because they are visible forms. The (regions) called Haides in Greek because they are deprived of visibility are called 'infernal' in Latin because they are at the bottom of the sphere. Such, then, are the original things, the primeval things, the sources or beginnings of all, as it were, for all are in them or from them or through them.

You’re right. Sublimating is exactly what I’m doing,” he snapped, more harshly than he’d intended. “The sick and suffering of ancient Greece used to go to the shrines of Asclepius, He Who Soothes, and offer themselves to his snakes for healing. The snakes knew the secrets of the Underworld. They could cure sickness by bringing men right up to the border between life and death, between god and mortal. That’s what ‘sublime’ means, Ruth—to come ‘up to the threshold’ between worlds. There’s nothing wrong with trying to do that. I’ve been broken apart, and that’s the only way I know how to heal.

History is filled with untold stories and suppressed truths. With The Shard of Asclepius, I wanted to craft an adventure that not only entertains but also challenges how we perceive the world and our role in shaping its future.

HIPPOCRATIC OATH, n. A promise that mainly pleases the prof: “I swear by Apollo Healer, by Asclepius, by Hygieia, by Panacea, and by all the gods and goddesses...to hold my teacher in this art equal to my own parents; to make him partner in my livelihood; when he is in need of money to share mine with him; to consider his family as my own brothers, and to teach them this art, if they want to learn it, without fee or indenture; to impart precept, oral instruction, and all other instruction to my own sons, the sons of my teacher, and to indentured pupils who have taken the Healer’s oath, but to nobody else.” The other parts of the oath are mainly about doing no harm and saving people, which is why doctors themselves often call it a hypocritical oath.

Eshmun means “Eight”. In Neo-Platonist lore, Eshmun was the 8th Son born of Sadyk (an ancient Phoenician god of justice), this healing god is recognized as the Greek Asclepius. Semyaza taught spells and the cutting of roots. The name of Semyaza is another aspect of Azazel, the Deific Mask reveals different energies and power than Azazel within our context of magickial lore. As the leader of the Watchers, the knowledge of that which grows from the green earth and the uses of herbs in sorcery is what Semyaza inspires. The Watcher Amezarak is thought to be an inner-Ethiopic corruption of Semyaza. In Jewish legend, Semyaza is an alternate name to Samael and Mastema as Abezi Thibod ("father devoid of counsel"). Semyaza is described as a Seraph who was tempted by the maiden Ishtahar to reveal to her the Name of Power (of El) which allowed her to ascend to the skies. In the Hebrew myths, Semyaza is said to hang upside down between heaven and earth as the constellation Orion (the Hunter). Semyaza had among others two Nephilim sons, Hiwa and Hiya. Semyaza is the patron Watcher of magicians and sorcerers, an inspiring spirit to the Witch or Warlock who seeks the Elphame path of hidden light of which to cast shadow. Visualize Semyaza, Shemyaza or Amezarak in your invocations and meditations. For further healing meditations and spells, Eshmun may also be invoked with incense and libation offerings. His inspiration of healing comes from both plants, herbs and pharmacological inventions of modern times. Semyaza is presented here in two forms. The first is the Watcher united and partially composed of the earthly green and fertile vines and the witch-cult knowledge of our sorceries. The second is Semyaza, crowned in radiance of divine power, instructing cultists of the Hellenistic Pan and Dionysos with the rites of health, lust and renewal much like the temple-cults associated with Mt Hermon.