In many, indeed most, of the representations of Æsculapius, he is crowned with A WREATH OF LAUREL. This mark of merit, like rays of light which were given in some instances, has been commonly held to have been accorded him because he was the son of Apollo, to whom the tree was sacred. According to this view, one has in it a remnant of the oracular laurel at Delphi. Another way of accounting for it is, to use the words of Tooke, “because that tree is powerful in curing many diseases,”[265] an exaggerated claim. The ancients regarded it as effective against evil spirits.[266] A BUNCH OF HERBS was at times represented in one of the hands of the god. This was very appropriate. The district of Greece[267] in which, according to the legend, he studied under Chiron, was famous for its medicinal plants. A BOWL was occasionally shown in connection with figures of Æsculapius. It was indicative of the administration by him of medicinal potions. A SCROLL was an attribute of some Æsculapian figures. It is an admirable one for an ideal physician. In modern times it should certainly be regarded as an indispensable one. Medicine has been evolved from recorded experience, and its progress is dependent on the same. An unpublished discovery of any kind is, in a manner, none at all. Curiously enough the name of the Egyptian god of medicine, Imhotep, means, “I bring the offering,” the ideograph for _hotep_, or offering, being a papyrus roll. [Illustration: FIG. 10.—TELESPHORUS.] I will now say a few words about a remarkable attribute of some representations of the god of medicine. I refer to TELESPHORUS, EUEMERION, or ACESIUS,[268] a small figure, a boy, but not a son, as is sometimes stated. As will be seen in the cut of him given, and which is copied from one given by Tooke,[269] as seen in a statue in the Louvre, he is wrapped in a mantle and is barefooted. Figures of him, however, vary considerably in appearance. In him we have, according to some, a sort of dæmon or familiar spirit, such as that which Socrates is said to have had. It is better, I think, to regard him as a genius,[270] meant to symbolize the hidden sustaining vital force, the _vis medicatrix naturæ_, or _anima medica_, upon which greatly depends the recovery of the sick. It has been suggested that the careful wrapping may be intended to indicate the need of such protection during convalescence. The DOG was prominent in connection with the Epidaurian and other statues of Æsculapius. The fidelity and watchfulness of this friendly animal render it a very fit attribute of the god. The part played with the goat, according to the legend, has been taken by some to afford an explanation of the connection. Another is furnished by the name, which, as will be pointed out in the next chapter, apparently means man-dog.