86 PROCEEDINGS OF THE AMERICAN ACADEMY. 



to philosophical accounts of creation ; 30 and derivative forms of exis- 

 tence are called Zxyovoi or aTroyovoi of the elements. 31 In other words, 

 the philosophers were in effect giving the genealogy of the world. 32 



ceived as presiding over certain spheres of the (physical or intellectual) world every, 

 where and for all men ; II. particular gods, having locally or tribally circumscribed 

 spheres. There is, of course, a certain overlapping. The gods of the first class exist 

 as permanent beings by reason of the eternally identical activities proceeding from 

 them ; those of the second class attain permanence and personality by reason of the 

 institution of a fixed cult. Many gods of the first class possess little or no cult, but 

 stand as representatives of natural laws. "No one," says Professor Burnet, p. 75, 

 n. 1, "worshipped Okeauos and Tethys, or even Ouranos." Since the superior gods 

 of Greece are largely of this class, it is not difficult to see how religion proved a 

 schoolmaster to lead the Greeks to philosophy. 



30 Yov examples see Bonitz's Index, 150 a 7 foil. Cp. such expressions as yevvwai 

 5£ [TradTjTiKai dwafxeis] to depfxbv nal \pv\p6v Kparouvra tt\% v\rjs, Meteor. 379° 1 ; fiera 

 8£ tovtous kclI ras roiavras apx&s, us ovx ^navOiv ovaQv yevvr/aai rqv tu>v &vtwi> <puau>, 

 Met. 981 b 8. Cp. Plato, Thcaet. 153 A. 



31 Similar expressions abound, as, e. g. to. b~i &\\a €k tovtwv. See my article, 

 Qualitative Change in Pre-Socratic Philosophy, notes 36 and 41. 



32 In this connexion it is proper to refer to the beginnings of Greek historiography 

 — both are iaroplai. In each case it is the desire of the I'o-rwp to go back to first 

 principles. Professor Millerd speaks of Empedocles' Ilepi <pv<reu>s as a "world story ; " 

 such in truth it is. History appears to have grown up among the Greeks in con- 

 nexion with Genealogy, dealing with Krlaeis and other similar events. In Xeno- 

 phanes, according to tradition, the two interests of iaropia were naturally muted. 

 His physical derivation of the present world constituted his natural philosophy ; 

 on the historical side, he is reported to have composed poems on the founding of 

 Colophon and the colonization of Elea. While this latter statement may be ques- 

 tioned (see Hiller, Iih. M., N. F. 38, 529) on external grounds, it is not per se 

 improbable. The Book of Genesis similarly unites interest in creation and the 

 derivation and early history of a people. It seems to be natural to the human 

 mind to put explanation in the form of a story ; even where it is a question of 

 explaining how present phenomena occur, it is usual to cast the answer into the 

 form aborigines. This tendency lias misled historians of Greek philosophy at many 

 points into the vain endeavor to distinguish between the current cosmic processes 

 and the story of creation. Another matter of much interest is the relation of 

 creation-story and genealogy, which are thus united in la-roplr) trepl <pvoews, to the 

 religious lepbs \6yos or gospel. Of this I have spoken incidentally in another con- 

 nexion ; but it is obvious, even at a glance, that in Genesis, for example, they are 

 virtually identical. In later schools of Greek philosophy the naturae ratio was 

 clearly and consciously felt to be a gospel. It is therefore interesting to note that 

 of the four Christian Gospels, three in various ways link the gospel story proper 

 with the story of creation. Mark, the "human Gospel," omits this essential link. 

 The later Gospels supply it : Matthew is content to trace the genealogy of Jesus to 

 Abraham, from which point the story was familiar ; Luke carries it back to Adam, 

 "the son of God;" John goes back to the "beginning" and finds the A670S, or 

 Gospel Incarnate, with God before, and preparatory to, creation. Hence he can 

 dispense with a genealogy. One must bear in mind the supposed compelling force 

 of genealogy in prayers. Among many peoples we find the practice of addressing 



