عصا أسكليبيوس

عصا أسكليبيوس[1] هي رمز يوناني قديم متعلق بعلم التنجيم وبشفاء المرضى في الطب. يتألف من أفعى ملتفة حول عصا. في الأساطير الإغريقية، فإن أسكليبيوس هو ابن الإله أبولو وكان اختصاصه التطبيب والشفاء من الأمراض. كما أن العصا يرمز إلى مجموعة نجوم تسمى "أوفيكوس" (Ophiuchus) وهي الرمز الثالث عشر في الأبراج التي تعتمد على زمن النجوم (Sidereal astrology) وبخاصة الأبراج الهندية.[2][3][4][5]

عصا أسكليبيوس

الرمز

ترمز الأفعى، التي عادة تتخلص من جلدها القديم بأخر جديد موسميا، ترمز إلى الولادة من جديد والإنجاب. بينما ترمز العصا إلى السلطة والسطوى وهي تلائم اله الطب. فإذاً يرمز عصا أسكليبيوس إلى فن التطبيب والشفاء.

وقيل أن سم الأفعى هو من البروتينات التي لها مفعول الشفاء ان تناولت بالفم كما لها مفعول مسم ان دخلت إلى مجرى الدماء بشكل مباشر عن طريق العض مثلا. والأفعى المستعملة في الرمز هي من نوع أفاعي الجرذان (Elaphe longissima والمعروفة بـ Asclepian snake) المنتشرة في جنوب شرق أوروبا. وقيل في رواية أخرى أن أسكليبيوس كان يبحث عن العشبه التي تعيد الحياة للموتى مخالفا بذلك القوانين التي وضعت من قبل الكبار الثلاثة زيوس وبوسيدون وهاديس بأن الموتى لايعودون إلا بامر هاديس الذي كان لايسمح بذلك ولكن أسكليبيوس سافر باحثا عن تلك العشبه وفي سفره كان يتكئ على العصا، التي هي جزء من الرمز عن السفر للمعرفه، وفي الطريق تراءى له ثعبان ميت ورأى آخر يخرج له وفي فمه عشبه ووضعها في فمه وعادت الحياة للثعبان الأول وبذلك أصبح أسكليبيوس يعرف سر إعادة الحياة بسبب ذلك الثعبان وصار رمزا مع العصا.[6][7][8]

الغموض مع عصا هرمس

عصا هرمس

هناك بعض الاختلاف بين عصا أسكليبيوس وعصا هرمس (caduceus) المستعمل في شمال أميركا الذي يرمز للطب. فعصا هرمس مشكل من ثعبانين ملتويين على شكل لولبي مع جناحين.

مراجع

Wilcox, Robert A; Whitham, Emma M (15 April 2003). "The symbol of modern medicine: why one snake is more than two". Annals of Internal Medicine. 138: 673–7. doi:10.7326/0003-4819-138-8-200304150-00016. PMID 12693891. مؤرشف من الأصل في 24 يونيو 2020. اطلع عليه بتاريخ 15 يونيو 2007. الوسيط |CitationClass= تم تجاهله (مساعدة)
"Asklepios' reptile was a healing creature: in ancient mythology the snake, whose skin was shed and rejuvenated, symbolized eternity and restoration of life and health" Albert R. Jonsen, The New Medicine and the Old Ethics, Harvard University Press, 1990, p122; this interpretation was current in Antiquity, as can be seen in an account of Apollodorus: "your marvel at the serpent curling around him and say that it is the symbol of the healing art, because just as the serpent sloughs the skin of old age, so the medical art releases from illness." (in E. Edelstein and L. Edelstein (eds.), Asclepius: A Collection and Interpretation of the Testimonies, Baltimore, 1945, p12)
"[...] the ancient conception of the serpent as the embodiment of the mystery of one absolute life of the earth, which entails a continual dying and resurrection [...] the combination of corruption and salvation, of darkness and light, of good and evil in the Asklepian symbol." Jan Schouten, The Rod and Serpent of Asklepios, Symbol of Medicine, 1967, p2
Albert R. Jonsen, The New Medicine and the Old Ethics, Harvard University Press, 1990, p122-123
James A. Kelhoffer, Miracle and Mission, Mohr Siebeck, 2000, p438-439 "[...] it was known, at least by some people in antiquity, that a snake's venom is not harmful if imbibed, but rather only if it enters directly into a person's blood stream. For example, the first-century CE historian Lucan writes that the younger Cato, when leading his troops through Libya during the Roman Civil War, informed his men about this very point [...] 'The poison of snakes is only deadly when mixed with the blood; their venom is in their bite, and they threaten death with their fangs. There is no death in the cup.'" He also mentions an account of Cornelius Celsus (first century CE) "'For a serpent's poison, like certain hunter's poisons..., does no harm when swallowed, but only in a wound'". "Likewise, Galen relates a rather peculiar healing by Asclepius involving viper's venom. The god appeared to a wealthy man in Pergamum and prescribed 'that he should drink every day of the drug produced from the vipers and should anoint the body from the outside.' [...] The elder Philostratus describes a similar practice of 'the wise Asclepiads,' who 'heal the bites of venomous creatures... using the virus itself as a cure of many diseases.'"
See for example Pausanias, Description of Greece 2.26.1–28.1 (here translated by Jones) 2nd A.D.: "The image of Asklepios is, in size, half as big as Zeus Olympios at Athens, and is made of ivory and gold. An inscription tells us that the artist was Thrasymedes, a Parian, son of Arignotos. The god is sitting on a seat grasping a staff; the other hand he is holding above the head of the serpent."
Sigerist. Chapter 3, Religious medicine: Asclepius and his cult, p. 63ff.
Farnell, Chapter 10, "The Cult of Asklepios" (pp. 234–279)

وصلات خارجية

في كومنز صور وملفات عن: عصا أسكليبيوس

روبرت ولكوكس وآخرون "رمز الطب الحديث: لماذا أفعى أكثر من اثنتين". حوليات الطب الباطني (بالإنجليزية)

بوابة طب

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[AIM-1] Wilcox, Robert A; Whitham, Emma M (15 April 2003). "The symbol of modern medicine: why one snake is more than two". Annals of Internal Medicine. 138: 673–7. doi:10.7326/0003-4819-138-8-200304150-00016. PMID 12693891. مؤرشف من الأصل في 24 يونيو 2020. اطلع عليه بتاريخ 15 يونيو 2007. الوسيط |CitationClass= تم تجاهله (مساعدة)

[2] "Asklepios' reptile was a healing creature: in ancient mythology the snake, whose skin was shed and rejuvenated, symbolized eternity and restoration of life and health" Albert R. Jonsen, The New Medicine and the Old Ethics, Harvard University Press, 1990, p122; this interpretation was current in Antiquity, as can be seen in an account of Apollodorus: "your marvel at the serpent curling around him and say that it is the symbol of the healing art, because just as the serpent sloughs the skin of old age, so the medical art releases from illness." (in E. Edelstein and L. Edelstein (eds.), Asclepius: A Collection and Interpretation of the Testimonies, Baltimore, 1945, p12)

[3] "[...] the ancient conception of the serpent as the embodiment of the mystery of one absolute life of the earth, which entails a continual dying and resurrection [...] the combination of corruption and salvation, of darkness and light, of good and evil in the Asklepian symbol." Jan Schouten, The Rod and Serpent of Asklepios, Symbol of Medicine, 1967, p2

[4] Albert R. Jonsen, The New Medicine and the Old Ethics, Harvard University Press, 1990, p122-123

[5] James A. Kelhoffer, Miracle and Mission, Mohr Siebeck, 2000, p438-439 "[...] it was known, at least by some people in antiquity, that a snake's venom is not harmful if imbibed, but rather only if it enters directly into a person's blood stream. For example, the first-century CE historian Lucan writes that the younger Cato, when leading his troops through Libya during the Roman Civil War, informed his men about this very point [...] 'The poison of snakes is only deadly when mixed with the blood; their venom is in their bite, and they threaten death with their fangs. There is no death in the cup.'" He also mentions an account of Cornelius Celsus (first century CE) "'For a serpent's poison, like certain hunter's poisons..., does no harm when swallowed, but only in a wound'". "Likewise, Galen relates a rather peculiar healing by Asclepius involving viper's venom. The god appeared to a wealthy man in Pergamum and prescribed 'that he should drink every day of the drug produced from the vipers and should anoint the body from the outside.' [...] The elder Philostratus describes a similar practice of 'the wise Asclepiads,' who 'heal the bites of venomous creatures... using the virus itself as a cure of many diseases.'"

[6] See for example Pausanias, Description of Greece 2.26.1–28.1 (here translated by Jones) 2nd A.D.: "The image of Asklepios is, in size, half as big as Zeus Olympios at Athens, and is made of ivory and gold. An inscription tells us that the artist was Thrasymedes, a Parian, son of Arignotos. The god is sitting on a seat grasping a staff; the other hand he is holding above the head of the serpent."

[7] Sigerist. Chapter 3, Religious medicine: Asclepius and his cult, p. 63ff.

[farnell-8] Farnell, Chapter 10, "The Cult of Asklepios" (pp. 234–279)