“Nor fragile she, nor pale, but ruddy, strong, And gladsome as a tuneful, joyous song; Her comely form, in swelling curves designed, Is perfect grace, with glowing strength combined; Crimson and white in her fair face contend, Upon her cheeks in sweet confusion blend; Her rosy lips excel the coral’s brightness, Brow, nose, and chin are fleecy ways of whiteness; Loose, flowing, falls her hair, a golden spray; Forth from her lustrous eyes she scatters day. ... In one small hand a cup she deftly holds, Whilst round her soft, white arm, in many folds A serpent twines and from the chalice drinks. Low crouches sometimes, at her feet, a sphinx. From these strange emblems learn her character: How very cunning she, and how exact her Knowledge and profound; how with wondrous skill Her youth renews, and is discreet and still.” As will be observed, Dr. Meigs gives an explanation of the symbols usually connected with figures of Hygeia, whom he regarded as to the physician what the chosen maid was to the knight of old,—the patron saint. The view taken of the serpent is not satisfactory, although better than that held by Cuvier, namely, that it is “to show that temperance is the source of lengthened life.”[440] And if one take the reptile to be symbolic of the art of healing, why it should be connected with the goddess of health is not clear. In this connection its presence might imply that it is only through medicine that health can be preserved. Taking it as symbolic of life, one has little difficulty in understanding its appropriateness. Closely attached to her, and drawing nourishment from a chalice held in her hand, the meaning might be, that health and life are intimately related to each other, the former sustaining the latter. Regarding it, however, as simply a _bonus genius_ is not out of the way. The mode of representing it at Rome and elsewhere strongly supports this view, namely, encircling the altar of the goddess, with the head extending over it.[441] In Teutonic mythology, “the white lady with the snake” was associated with medicinal springs. [Illustration: FIG. 18.—HYGEIA. (As given in Murray’s Mythology.)] According to the mythological record, Hygeia[442] was the daughter of the god of medicine, Æsculapius. Of her personal history one might almost say that it is a blank. Numerous representations of Hygeia were to be found in Greece, and later in Rome. One was usually placed by the side of each of Æsculapius. The worship of Hygeia began soon after that of Æsculapius and became wide-spread and popular. The Romans were quite as devoted in their attentions to her as the Greeks.