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Among the numerous works on the history of philosophy, besides the masterpieces of Zeller, J.E. Erdmann, and Kuno Fischer, the following are especially worthy of attention: Cl. Waitz, Aristotelis Organon, 1844-46; J. Walter in Königsberg, Die Lehre von der praktischen Vernunft in der griechischen Philosophie, 1874, Geschichte der Aesthetik im Alterthum, 1892; Tob.
W. H. Roscher: Lexikon der griechischen und romischen Mythologie, Leipzig, 1886, I, p. 624. Louis Dyer: Studies of the Gods in Greece, 1891, p. 221. A word on the idea of the serpent as an emblem of the healing art which goes far back into antiquity. The mystical character of the snake, and the natural dread and awe inspired by it, early made it a symbol of supernatural power.
On this subject see the Introduction to Berard's De l'origine des cultes Arcadiens, and for a further discussion of the relationships between Izdubar and Hercules, see Jeremias' Izdubar-Nimrod, pp. 70-73, or his article in Roscher's Ausführliches Lexicon der Griechischen und Römischen Mythologie, ii. 821-823.
He even extended his researches to Embryology, describing the head of the foetus as the first part to be developed a justifiable deduction from appearances. Alcmaeon introduced also the doctrine that health depends on harmony, disease on discord of the elements within the body. For the work of these physicians see especially M. Wellmann, Fragmentsammlung der griechischen Aerzte, Bd.
For previous readings of the name, see Jeremias' article on 'Izdubar' in Roscher's Ausführliches Lexicon der Griechischen und Römischen Mythologie, ii. col. 773, 774. Historia Animalum, xii. 21. See p. 524. In the Oriental legends of Alexander the Great, this confusion is further illustrated. To Alexander are attached stories belonging to both Izdubar and Etana.
It is what Goethe calls his Gewahrwerden der griechischen Kunst, his FINDING of Greek art. Through the tumultuous richness of Goethe's culture, the influence of Winckelmann is always discernible, as the strong, regulative under-current of a clear, antique motive. "One learns nothing from him," he says to Eckermann, "but one becomes something."
Robertson Smith, Religion of the Semites, p. 352. Grimm, Deutsche Mythologie, i. 508-596. Tylor, Primitive Culture, ii. 383 seq. See also the article "Hestia" in Roscher's Ausführliches Lexikon der Griechischen und Römischen Mythologie. 'Maklu' series, ii. ll. 1-17. A reference to the sacred action of the fire in the burnt offerings.
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