Much conjecture abounds about the origin of the Asklepian serpent of healing, this latter the universal metonym for curative medicine. Iconographic evidence of Asklepios with his staff-entwined serpent exists from Hippocratic times. Many theories exist about the origin of this reptilian symbol of curative medicine. Speculation has ranged from the skin-shed serpent emergent in new and robust health to putative associations with earlier Egyptian and Babylonian anguine (snake) symbols of life-determining power. Other scholars have drawn attention to the Palaeolithic, Neolithic and later Bronze-Age associations with serpent veneration in the context of rain and fertility religious invocations in India; and in many other cultures. In the South Pacific, in Australia and in Central and South America, serpents were regarded as spirits of the earth, often chthonian spirits who possessed life-giving powers. In Chaldean and Arabic etymology, the words for "serpent" and "life" have a synergy. In Classical Greece, the Agathos Daimon was literally the "noble spirit", a personal companion spirit ensuing health and good fortune. The Agathos Daimon was portrayed in iconography as a serpent, or as a fit and comely youth. This paper conjectures that the serpentine Agathos Daimon was one origin of the Asklepian symbol of medicine, portrayed as the serpent associated of the Homeric Asklepios. In later Roman times, the Agathos Daimon was transliterated to the agathodaemon, a protective companion spirit both of individuals and of the homes in which they lived. This benign resident spirit featured prominently in Roman art and was a common feature as a protective household spirit in first century homes at both Pompeii and Herculaneum. The agathodaemon motif also featured on Roman coins, such as bronze diobols of Antoninus Plus (138 - 161 A.D.) from Alexandrian mints in Egypt. In the twenty-first century, the serpentine Agathos Daimon is honoured not only as the symbol of medicine; but is daily acknowledged in toasts to "Good Health".